A06089	----	A thankesgiuing and prayer for the safe child-bearing of the Queenes Maiestie Church of England. 1629 Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A06089 STC 16548.3 ESTC S3882 33151125 ocm 33151125 28942 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A06089) Transcribed from: (Early English Books Online ; image set 28942) Images scanned from microfilm: (Early English books, 1475-1640 ; 1885:102) A thankesgiuing and prayer for the safe child-bearing of the Queenes Maiestie Church of England. 1 sheet ([1] p.). Printed by Robert Barker and Iohn Bill, Printers to the Kings most Excellent Maiestie, London : M.D.C.XXIX [1629] Line 3 of text ends "the". Reproduction of original in: Society of Antiquaries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Henrietta Maria, -- Queen, consort of Charles I, King of England, 1609-1669. Church of England -- Liturgy. Prayers, English. Great Britain -- History -- Charles I, 1625-1649. Broadsides -- London (England) -- 17th century. 2007-08 TCP Assigned for keying and markup 2007-08 Aptara Keyed and coded from ProQuest page images 2007-09 Mona Logarbo Sampled and proofread 2007-09 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion ¶ A Thankesgiuing and Prayer for the safe Child-bearing of the Queenes MAIESTIE . O Eternall God and mercifull Father , since lineall Succession is vnder thee the great security of Kingdomes , and the very life of peace : Wee therefore giue thee most humble and hearty thankes , for the great blessing which thou hast begun to worke for our Royall King Charles , and this whole State , in giuing the Queenes Maiestie second hopes of a long desired Issue . And as we giue thee hearty and bounden thankes for this ; so wee humbly pray thee to perfect this great blessing thus begunne , to preserue her from all dangers , and to be with her by speciall assistance in the houre of Trauell . Lord make her a happy Mother of successefull Children , to the increase of thy Glory , the comfort of his Maiestie , the ioy of her owne heart , the safety of the State , and the preseruation of the Church and true Religion amongst vs. Grant this euen for Iesus Christ his sake , our onely Sauiour and Redeemer , Amen . LONDON . Printed by Robert Barker and Iohn Bill , Printers to the Kings most Excellent Maiestie . M. D.C.xxix . 
A06305	----	[A Prayer to be said by the poor of the company] 1603 Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A06305 STC 16778.12 ESTC S3052 29900265 ocm 29900265 28112 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A06305) Transcribed from: (Early English Books Online ; image set 28112) Images scanned from microfilm: (Early English books, 1475-1640 ; 1861:66) [A Prayer to be said by the poor of the company] Merchant Taylors' Company (London, England) 1 sheet ([1] p.). F. Kingston?, [S.l. : 1603?] Text begins: Oh Almightie God and heauenly Father, which by thy great wisdome and power, hast created and made heauen and earth ... Title and imprint supplied from STC (2nd ed.). Ornamented initial, head and foot panels. Reproduction of original in the Society of Antiquaries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers. Broadsides -- London (England) -- 17th century. 2007-08 TCP Assigned for keying and markup 2007-08 Aptara Keyed and coded from ProQuest page images 2007-09 Mona Logarbo Sampled and proofread 2007-09 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion OH Almightie God and heauenly Father , which by thy great wisdome and power , hast created and made heauen and earth , the Sea , and all things conteined therein , and hast made man thy most principall and excellent creature , and giuen him wisdome to rule and gouerne all other Creatures , with commaundement to serue and honor thée , and to doo such workes as are most acceptable to thy godly will. And of thine aboundant grace hast endewed thy seruant , a good brother of our Company with that pitifull mind to consider his poore and néedy brethren , and to bée the donor of this blessed Charitie , whereby both I , and others poore and néedie aged , are daily relieued . And as I do acknowledge the same to procéede of thy grace , so I giue thée most high and harty thankes therefore , and with my whole hart , I humbly beséech thée , to blesse the true Catholike Church here in Earth , and in it this Church of England , and long to preserue our noble Quéene , with her honorable Counsell , and to prosper our Company , the Marchanttaylors in generall , and euery particular member of the same , and to assist them with thy continuall fauour , to shew more such déedes of mercy and pitie , for reliefe of the poore distressed , for the which thou hast promised , of thy mercy speciall reward , by the mouth of Iesus Christ our Sauiour . And likewise I beséech thée . Oh Lord to kéepe and preserue this noble Citie of London , and to prosper it with thy blessings of health , and wealth , vnder our most godly and peaceable Prince , and to giue vnto all the Companies , and members of the same , thy grace to shew themselues alwaies thankfull , in doing such workes as are best pleasing to thy diuine Maiestie . Graunt this Oh Father , for Iesus Christ thy déere Sonnes sake , to whom with the holy Ghost the Comforter , thrée persons in one eternall godhead , be all hononr , dominion , power , and glory , both now and for euermore . Amen . 
A09387	----	Deaths knell: or, The sicke mans passing-bell summoning all sicke consciences to pr[e]pare themselues for the comming of the grea[t] day of doome, lest mercies gate be shut against them: fit for all those that desire to arriue at the heauenly Ierusalem. Whereunto are added prayers fit for housholders. The ninth edition. Written by W. Perkins. Perkins, William, 1558-1602. 1628 Approx. 28 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A09387 STC 19684 ESTC S119984 99855188 99855188 20664 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09387) Transcribed from: (Early English Books Online ; image set 20664) Images scanned from microfilm: (Early English books, 1475-1640 ; 713:18) Deaths knell: or, The sicke mans passing-bell summoning all sicke consciences to pr[e]pare themselues for the comming of the grea[t] day of doome, lest mercies gate be shut against them: fit for all those that desire to arriue at the heauenly Ierusalem. Whereunto are added prayers fit for housholders. The ninth edition. Written by W. Perkins. Perkins, William, 1558-1602. [24] p. [By G. Purslowe] for M. Trundle, and are to be [sold] at her shop in Smith-field, Printed at London : 1628. Printer's name from STC. Includes: Prayers for priuate households at all times. Signatures: A B⁴. Margins cropped, affecting title and imprint. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Death -- Early works to 1800. Salvation -- Early works to 1800. Prayer -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-09 SPi Global Keyed and coded from ProQuest page images 2004-10 Andrew Kuster Sampled and proofread 2004-10 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Deaths Knell : or , The sicke mans Passing-Bell : Summoning all sicke Consciences to pr●●pare themselues for the comming of the grea● Day of Doome , lest mercies Gate be shut against them : Fit for all those that desire to arriue at the heauenly Ierusalem . Whereunto are added Prayers fit for Housholders . The ninth Edition . Written by W. Perkins . Printed at London for M. Trundle , and are to be at her Shop in Smith-field . 1628. Deaths Knell . LEt the memory of Death ( good Christian ) be euer the Looking-glasse of thy life , thy continuall Companion , and inseparable Spouse : let thy solace be y e sighes of a sorrowfull soule ; and those the more bitter , the better : whilest Worme-like , thou crawlest heere below , fasten all thy faculties vpon the Commandements of thy Creator ; for those in thy finall passage , must be the Pylot to steere thee into the Hauen of Heauen ; Thinke euery moment thou art in the waning , that the date of thy Pilgrimage is wel-nigh expired , and that the lampe of thy life lyeth twinckling vpon the snuffe ; and that now it stands thée vpon to looke toward thy Celestiall home ▪ thy forces are enfeebled , thy sences impaired , and on euery side , the tottering and ruinous Cottage of thy faint flesh threatneth fall . And méeting so many Harbengers of death , how cāst thou but prepare for so gastly a guest ? The young man may dye quickely , but the old cannot liue long : the young mans life by casualty may be cut off , but the aged by Physicke cannot be preserued : Gréene yéeres must resolue to grow to the graue , and the meditations of old age must dwell in the same : be mindfull of things past , carefull of things present , and prouident for things to come . Use the blessings of nature to the benefit of thy soule ; be wise in well-doing , and watchfull for thy end : Serue not the world ; for that can possesse thee of nothing but pride , enuy , lust , anger , malice , and infinite follies : for it defileth a man with sin , disquieteth with troubles , oppresseth with labours , vexeth with temptations , vanquisheth with vaine delights , and miserably wrappeth him vp in wofull calamities . The world , it is an Ambassadour of the euill , a scourge of the good , a tyrant of the truth , a breaker of peace , a worker of warre , a sweet of vices , a gall of vertues , a friend of lyes , an inuenter of nouelties , a trauell to the ignorant , a table of Gluttons , a furnace of concupiscence , a sepulcher of the dead , a prison of the liuing , a pitfall to the rich , a burthen to the poore , a Palace of Pilgrims , a Den of Deceiuers , a slanderer of the good , a commender of the wicked , and a deluder of all . Thou hast no reason to dote vpon the world ; for at first it affords thee but a wrangling welcome , and at last turnes thee off , with a fearefull farewell : moreouer , it doth torment thée , abuse thée , consume thee , and at length expell thee : whereas on the contrary : Heauen doth comfort thee , conserue thée , and exalt thée . On Earth , thou sowest but in a field of Flint , which bringeth foorth nothing but a Crop of care , and languishing for thy labour : it is time therefore to leaue so vnthriuing a husbandry , and to sowe in Gods ground the seed of repentant sorrow , and water it with the teares of humble contrition ; so shalt thou reape a plentifull haruest , and gather the fruits of euerlasting consolation . Imagine thou thy Spring to be spent , thy Summer ouer-past , and that thou art arriued at the Fall of the Leafe , and though thy louing Lord doe long forbeare offenders , yet at last he will scourge them ; and that his patience lends vs but respit to repent , not leysure to sinne . Hee that is tossed with sturdie stormes , and cannot come to his desired Port , rids little way , but is much turmeiled : so hee that passeth many yeeres , and purchaseth but small profit to his soule , hath had a long being , but a short life ; for life is to be measured by vertuous actions , not by number of dayes . Some men by many dayes , purchase many deaths , and others in a short space attaine to life euerlasting . What is the body without the soule , but a corrupted Carkeise ? and what is the soule without God , but a Sepulcher of sinne ? Man was made , and sent hither , to no other purpose but onely to serue God in this life , and to enioy Heauen in that life heereafter . If our end be the Kingdome of Heauen , why are we so much enamoured on the Earth ? If the end of our Creation , be eternall saluation , why hunt we after the vanities of this vaine life ? If our inheritance be to raigne as Kings , why liue we like seruile slaues , in danger to be diuided from God , from Christ our Sauiour , from the Angels , from the Communion of Saints , and from the hope of our celestiall portion ? If God be the way , the truth and the life ; then he that walketh without him , wandreth ; that is not instructed by him , erreth ; and that liueth without him , dyeth : to reuolt from him , is falling ; to returne to him , is rising : to stay vpon him , is sure standing : Hee it is , from whom to depart , is to dye ; to whom to repaire , is to reuiue : in whom to trust , is truly to liue . O be not thou like those , that beginne not to liue , vntill they be ready to dye , and then ( when they deserue an enemies reward ) come to craue of God a friends entertainement . Some thinke to snatch Heauen in a moment , which the best can scarce attaine in many yeeres ; and when they haue glutted themselues with worldly delights , would iumpe from the Dyet of Diues , to the ioyes of Lazarus ; from the seruice of Satan , to the solace of a Saint . But be sure , that God is not so penurious , to make his Kingdome saleable for the refuse and reuersion of their liues , who haue sacrificed the principall and prime thereof to his enemies , and their owne brutish appetites ; then onely ceasing to sinne , when the ability of offending is taken from them . What thanke is it to pardon our enemies , when wee can not hurt them ? to giue away our goods , when we can kéepe them no longer ? to shake hands with our pleasures , when wee can vse them no more ? to forsake sinne , when sinne leaueth vs ? God may be mercifull at the last gaspe : but most miserable is that man , who casteth the Anchor of his eternall weale or woe , on so vncertaine and sandy a point . The thiefe may be saued on the Crosse , and mercy found at the last ; yet it is not likely , that hee should finde fauour at his death , whose life earned the wages of wrath ; or that his penitence should be accepted , who more for feare of hell , and his owne selfe-loue , then for the loue of God , or lothsomelesse of sinne , cryeth out for mercy , Put not off repentance therefore to the last point : take Dauids early in the morning : stay not till to morrow ; though thou sufferedst the Bud to be blasted , the Flowres to fade , the Fruit to perish , the Leaues to wither . the Boughes to dry vp , and the body of the Tree to decay ; yet still keepe life in the Root , for feare lest the whole become fuell for Hell fire : for where the tree falleth there it lyeth . Imagine that Time hath flied off the better part of thy naturall forces , and left thee in the Lees of thy dying dayes : and that thou art onword in thy voyage , and not farre from the period of thy last harbour : bee not therefore disfurnished of necessaries required in so perrillous a iourney . O how men doe carefully beginne , industriously prosecute , and effectually end their labours , in attaining to this transitory trash vpon earth ! but of that great affaire of winning Heauen , or falling into hell , there is had no respect : Nay , they doe not so much as remember , that there is a Hell for sinners , a Heauen for good liuers , a dreadfull day of Iudgement , or a strict reckoning to be made . Death in its owne property is sufficiently fearefull , but far more terrible , in respect of the Iudgement whereto it summoneth . If ●hou wert now laid on thy departing Pillow , wearied with waiting , pinched with paine , drowned in dolour , oppressed with the heauy load of thy fore-past committed sinnes , wounded with the sting of a guilty crying conscience : if thou feltst the force of death cracking thy heart-strings asunder , ready to make the sad diuorce of thy soule and body : if thou layest panting for shortnesse of breath , sweating a fatall sweat , and tyred with strugling against deadly pangs ; O , how much then wouldst thou giue for a dayes contrition , an houres repentance , or a minutes amendment of life ? Then worlds would be worthlesse in comparison of a little time , which now by whole moneths and yeeres thou lauishly mis-spendest . How déeply would it wound thy soule , when looking backe into thy life , thou shouldst espy many faults cōmitted , but none amended ; many good workes omitted , but none recouered ; thy duty to God promised , but not performed ! How disconsolable would thy case bee , thy friends being fled , thy senses affrighted , thy minde amazed , thy memory decayed , thy thoughts agast , and euery part disabled in its proper faculty ▪ sauing onely thy guilty conscience crying out against thée ? What wouldst thou doe , when stripped and turned out of thy house of Clay , into the World of Wormes , the Den of dust , and Cabine of corruption ; from thence to be conuented before a most seuere Iudge , carrying in thy owne bosome , thy Inditement ready written , and a perfect Register of all thy mis-deedes ; when thou shouldest behold the glorious Maiestie of Iesus Christ , ( clothed in white linnen , through which , his body shining like precious stones , his eyes like burning Lampes , his face like lightning , his Armes and Legs like flaming Brasse , and his Uoice as the shout of a multitude ) prepared to passe the sentence vpon thée ; when thou shouldest sée the great Iudge offended aboue thee , hell open beneath thee ; the Furnace flaming , the Deuils waiting , the World burning , thy conscience accusing , and thy selfe standing as a forlorne wretch , to receiue thy fearefull and irrecouerable sentence of condemnation ? Oh , bethinke thy selfe , how these visions would affright thee : to behold the gnashing of téeth , the horrour of the place , the rigour of the paine , the vglinesse of the company , and the eternity of these punishments ; where the fire is vnquenchable ; the torments insupportable , hopelesse , helplesse , easelesse , and endlesse ! For our fire may be endured ; that intolerable ; ours for comfort ; that , for torment ; ours , if not fed , extinguisheth ; that , without féeding , neuer goeth out ; ours giueth light ; that , none : ours consumes the matter , and ends the paine ; that torments , but neuer wasteth , to make the paine perpetuall . In Hell , the lazie Loyterer must bee pricked with flaming Forkes ; the Glutton fed with hunger and thirst ; the Drunkard quaffe bowles of burning Brimstone ; the Couetous pine in penurie ; the lustfull embrace vgly Su●●es ; and the proud apparelled with shame and confusion ▪ and further , to aggrauate their griefe , and vp heape the measure of their vnmeasurable miserie , they shall turne vp their affrighted eyes , and behold the méeke triumphing , the Godly reioycing : then shall they perceiue base apparell to bee glorious ; gawdy attire ●●●amous ; the humble Cottage commended ; the guilded Palace despised ; simple obedience shew fairer then subtill policie ; a cleere conscience better accepted , then profound and abstruce Philosophie ; zealous prayers farre worthier then fine tales ; good workes preferred before swéet words . Is not he more then mad , that will play away his time allotted to preuent these intolerable calamities ? Is it not a senselesse security , to hug in thy bosome so many serpents as sinnes ? or to foster in thy soule so many malicious accusers , as mortall faults ? wouldst thou not then thinke one life too little , to repent for so many iniquities , the least whereof is strong enough to hurle thee irrecouerably into these vnspeakable torments ? Betimes then deuote the residue of thy dayes , to make an atonement with Iehouah , the generall Iudge , and so endeuour to set free thy soule from such confusion , as by sinne thou art sure to fall into . What canst thou purchase by being so long a customer to the World , but false ware , sutable to such a Marchants Shop , where trafficke is toyle ; wealth , woe ; gaine , losse ? what interest canst thou recouer , that can equall thy detriments in grace and goodnesse ? or what canst thou find in this vale of vanities , that is comparable to the fauour of God ? Let not thy youthfull affections ouersway thee ; for time will tell thee , they are but bubbling follies . Let not temporall feare misleade thee ; for the force of reason will rather draw thee to feare God then man , and to stand more in awe of perpetuall then temporall punishments . Who would fasten his eternall affaires vpon the slipperinesse of vncertaine life ? or who ( but one of distempered wits ) would offer to put tricks vpon him , who is the strict searcher out of the closest secrets ▪ with whom he may dissemble to his cost , but to deceiue him , t is impossible ? Wilt thou account it a craft to steale time from God , & to bestow it on his enemies ▪ who keepes tale of the least minute of thy life , and at thy ending will call thee to question , how thou hast employed euery moment ? Is it not preposterous policie to fight against God , till our weapons bee blunted , our forces enfeebled , our strength made impotent , our best spent ; and at last when wee are falne into fainting , and fought our selues wel-nigh dead ; then so presume of his mercy , whom wee haue to much offended , so long opposed ? Would it not be held an exorbitant course , that while the Ship is sound , the Pylot well , the Saylors strong ▪ the Gale fauourable , and the Seas calme , to lie carelesly idle at rode , losing so seasonable weather , and then when the Ship leakes , the Pilot sicke , the Mariners féeble , the winds aloft ▪ the stormes boysterous , and the waues outragious , to lanch forth , hoist sayle , and set out for a farre Iourney ? Such are our euening-repenters , who in the soundnesse of health , and perfect vse of reason , cannot abide to cut Cables , and weigh those Anchors that with-hold them from GOD ▪ but when their Senses are benummed , their Reason distracted , their Understanding dulled , and both soule and Body tormented with pangs of paines , and sorrowfull sicknesse , then will cast backe their memory on these waighty affaires ; then will they needs become sudden Saints , that are scarce reasonable creatures . How can a man , disanimated with inward Garboyles of vnsettled conscience , maimed in all his faculties , and surrounded with such strange incombrances , be fit to dispose of his choysest Iewell , his soule , in so short a spurt ? They that will loyter in Séed-time ; and beginne to sow , when others reape : They that will haue their Weapons to prouide , when their fellow-Souldiers goe foorth to fight : They that will lauish in health , and cast their accounts when they cannot speake : They that will sleepe out the day , and stumblingly trauell in the night ; O let them thanke their owne folly , if they dye in debt , and finally fall headlong into the pit of perdition . Let the griefe of the sore be then the measure of thy sorrow : let a wide wound haue a carefull cure : let thy contrition be agreeable to thy crime , and thy repentance equall to thy transgressions . Thou must spend the day in mourning , the night in watching and wéeping , and thy whole time in praying , and practice of repentance . Not euery short sigh will be a sufficient satisfaction ; nor euery little knocke , a warrant to get in : for many cry , Lord , Lord , yet are not admitted . The foolish virgins knocked , yet stood without . Iudas conceiued a sorrow for sinne , yet dyed desperately . Linger not thy conuersion , nor put off thy repentance from day to day , lest the Almighty come vpon thee in a minute , and in his wrath suddenly destroy thee ; neither soiourne thou long in sinfull securitie , nor shift off thy repentance till feare inforce thee to it : for then it will be bootlesse for thee to striue to stand , when thou art already falne . Frame out thy beginning as thou meanest to end , and endeuour to liue as thou desirest to dye . Wilt thou sacrifice the Fattlings to the Fiend of darknesse , and offer the carion Karkeises to the Father of Light ? Wilt thou present the maine Crop to the Deuill , and leaue God the Gleanings ? Wilt thou cramme the Deuill with thy fairest fruits , and turne God to feede vpon thy wind-fals and after-gatherings ? If Hell was prepared for the Deuill , and Heauen purchased for man , why should not hee then prouide for himselfe , but wilfully lose his inheritance by persisting in sinne ? While we draw healthfull breath , hope strongly perswades vs , that by teares euer-flowing from the Sea of a sorrowfull soule , wee may wash away our sinnes pollution , how foule soeuer ; but being once at deaths doore , notwithstanding our téeth gnash , our eyes cry out , our throats become hoarse with howling , our eyes gush Riuers of teares , and our hearts send out sighes as loud as Thunder , yet will it not auaile vs ; for then none shall heare vs , none assist vs ; no , nor so much as comfort vs : Then , O then , shalt thou finde , though ( alas ) too late , that thou hast lost thy labour , hast trifled away thy time , and let slip the opportunity of thine own gaine . Thou shalt then perceiue thine errour irrecouerable , thy punishment insupportable , thy penitence vnprofitable , thy griefe , sorrow , and calamitie irrecouerable : Let thy soule then enioy her lawfull Soueraignty , and thy body follow the footings of her directions : let not thy seruile senses , and lawlesse appetites ouercome her , and make her a Uassall in her owne Dominions . Doest thou desire to haue all good necessaries : as good house , good furniture , good fare , good apparell ? and yet wilt thou suffer thy poore soule , thy principall charge , and aboue all these worthy the best respect , to lye cankering and custing in all kind of euils ? O vnspeakable blindnesse , that thou wilt bee nice in wearing a bad shoo , yet carest not to carry an vgly & betattered soule ! Alas , doe not thou set so light by that Iewell , which thy Maker sets at so high a price ; nor rate thou thy soule at so base a penniworth , being of so péerelesse worth . If the soule be so inestimable , that neither gold , nor treasure , nor any thing of lesse price , then the precious blood of that immaculate Lambe Christ Iesus was able to buy it ; if not all the Delicacies that Heauen and earth could afford , but onely the glorious Body of our Sauiour , were deemed a fit repast to feed it ; If not all the Creatures of this , or millions of new worlds , if they were , but onely the vnlimitable goodnesse and Maiesty of God , can satisfie the desire , or fill the compass● and capacity of it ( for who is so vnsensible , that finds not the insaciety of his soule ? ) Who then , but one of peruerse will , incredulous minde , or pittilesse spirit , would set more by the world then his soules worthinesse ; or suffer so peerelesse a Paragon , so many houres , dayes , moneths and yéeres , to lye enchannelled in the filthy mire of sinne ? Thou wilt trudge to a Physician for thy sicke Seruant , and looke out for a Leach to cure thy diseased Horse , and be very busie to patch vp thy worne garments , and yet wilt suffer thy soule to languish for want of looking to , and dye for want of cure ; and seeing it mangled with millions of vices , neuer seekest to bind it vp , and restore it to its primatiue integrity . Is thy Seruant more néere thy Horse more deare , and thy Coate to be more cared for then thine own soule ? How long , O how long wilt thou hunt after vanities , and rush violently and wilfully into thine owne ruine ? Darest not thou suffer a Spider or a Toad to come neere thee ; & wilt thou nestle in thy bosome so many Uipers as Uices , so many Serpents as Sins ; and permit thy silly soule to be gnawed vpon with the poisonous tuskes of Satan ? Is thy soule so slight a substance , as to be held in so small estéeme ? Did Christ come downe from Heauen , and become a wandring Pilgrime vpon Earth , exiling himselfe from the comfort of his Godhead , and wearing out thirty yeeres in paine and penurie for our soules ? Did he suffer the Tragedy of his Passion to bee bloodily acted , and patiently accepted ? Did he make his Body as a Cloud , to dissolue into shewres of vnblemished blood , and yeelded the dearest Ueines of his heart to bee cut asunder , that from thence might issue the precious price of our soules redemption ? Why doe wee then sell our soules to the Deuill for euery delight and poore pittance of worldly pelfe ? O that a Creature of so incomparable a worth should be in the custody of so vnnaturall Iaylors ; and that , which in it selfe is so gracious and amiable , that the Angels and Saints delight to behold it , should by sinne be made a horror to heauen , and a fit play-féere for the fowlest Fiends ! Let vs remember that our soule is not onely a part of vs , but also the Temple , the Paradise of Almighty God ; by him in Baptisme garnished , furnished , and endowed with most glorious Ornaments : How will he take it , to see his Temple prophaned , and turned into a Den of Deuils ? His Paradise displanted , and made a Wildernesse of Serpents ? His Spouse deflowred , and become an Adultresse to his Enemies ? Durst we commit such outrage against our earthly Princes ? Would not the terrour of the Law , and popular shame curbe vs from it ? and shall not the glorious Maiestie of Iehouah , and the vnrebated kéennesse of his flaming double-edged Sword , deterre vs from offering the like to his dearest Spouse ? Will he that keepes Register of euery singuler haire , suffer himselfe to be wronged , and ouer-passe it vnpunished ? Remember that it is a thing full of horrour , to fall into the hands of God , who is able to crush the proudest spirit , and to make his face his Foot-stoole . O wrastle not against the cares and cryes of thine owne Conscience , but so keepe and conserue it , as that at the last it may gladly goe with thee , and be ioyfully prepared before the Throne of God to answer for thee . There was a man had three friends ; two whereof hee loued entirely , the third hee made no great reckoning of . This man being conuented before the King , vpon the accusation of some committed crime , solemnly came vnto his best friend , and intreated him to goe with him , but hee would not , yet went hee with him some part of his way : Bethinking himselfe better he returned to his second friend , and desired him to goe with him ; but he made him this flat answer , that by reasō of his more important affaires he could not go with him ; yet gaue him a token of his remembrance . Being driuen to this hard exigent ▪ hee trudged to his third friend , of whom hee made slight account , and hee at the first word went with him to the King , and there stucke to him in all his dangers . So fares it with a man being sent for by death , comes to his Wife Children or Friends , and intreats them to go along with him ; but they slip their necks 〈◊〉 of the C●l●ar , and will not , onely beare hi● company to his graue : then he perswades 〈◊〉 goods and gold to goe along with him , but 〈◊〉 cannot ; and so turnes him off with a 〈◊〉 simple sheete lapt about him : then , when all these shrinke backe and faile him , at the last point , his bosome-friend , his Conscience , will not forsake him , but goe along and make an answer for him . Labour then to keepe a good Conscience : for in the vtmost of extremities , That will neuer faile thee . There was a countrey , where the Commons vsed to elect their King , and againe to banish him at their pleasure , into a far Countrey , almost naked : But one , ( more prouident than the rest ) so soone as he was chosen King , he dayly sent before-hand some prouision into that far Countrey ; so that when the people banished him from them , hee was ( hauing made a prouident preparation of wealth before ) most royally there entertained . So must euery cantelous Christian prouide vpon Earth , as he may be ioyfully receiued into Heauen . Prayers for priuate Households at all times . O Lord prepare our hearts to pray . O Most mighty and eternall God , who art the Creator , Guider , Gouernour , and Preseruer of all things , both in Heauen and Earth ; vouchsafe , we humbly beseech thee , to looke downe with the eye of pittie and compassion vpon vs miserable and wretched sinners ; who at this time are prostrate heere before thee , to offer vp this our Sacrifice of Prayer and Thanks-giuing vnto thee . And although we be vnworthy , by reason of our manifold transgressions , to present our selues before thee : yet we humbly beseech thee , for thy Sonne . Christ Iesus , our blessed Lord and Sauiours sake , to accept of vs , and to grant these our prayers and petitions which we doe make vnto thee . O mercifull Lord , and louing Father , remember the infirmities of thy fraile seruants , ●ssisting our weake soules with thy grace , ●hat in all things we may loue , honour , and o●ey thy heauenly will and Maiesty , waking ●nd walking in the paths of righteousnesse to ●he scope of perfect Holinesse , contemning this witching world , with all her foolish illusions , for the true glorifying of thy Name , through Christ Iesus our Lord , Amen . Another Prayer . O Mercifull Lord , and louing Father , that of the incomprehensible riches of thy mercy toward the disobedient and lost children of Adam , ( who seruing Satan after the blinde and vnbridled lusts of the vile flesh , were carried away through sinne and ignorance to damnation , ) hast reconciled vs to thy fauour , through grace and adoption in Christ Iesus the righteous by faith and holy conuersation : in whom we are deliuered from eternall death and destruction : Haue mercy vpon vs , yea ( Lord ) haue mercy vpon vs , and for loue of thy sweet Sonne , our Redeemer , defend vs against the power of the Destroyer , and with thy mighty hand lift vs vp out of the puddle , and deathfull corruptions of this abominable world : purifying our hearts with thy grace , that wee being wholly inclined to thy heauenly desires , may grow perfect in holinesse , and abounding in the good works which thou hast prepared for thy Saints to walke in , for the glorifying of thy Name : we may grow an acceptable Temple , for thy continuall dwelling in vs , O Lord ; to the vnspeakable peace and comfort , and to the euerlasting blisse and saluation of our soules : through Christ our Sauiour , Amen . LOrd , let not the darknesse of ignorance comprehend vs. Leade vs by the continuall light of thy grace to worke r●ghteousnesse . Let vs not sleepe in sinne , O God. Quicken our weake soules against earthly sluggishnesse . Giue vs the heauenly rest of thy vnspeakable peace , O Lord : And nourish vs with thy grace to saluation . Lord comfort the needy , the sicke , the prisoned , the tormented , the distressed and helplesse , with the presence of thy grace : and haue mercy vpon them , and vs. Pittifully heare our complaints , O deare Father , and grant our requests , for thy sweet Sonnes sake , our Sauiour . FINIS . 
A02199	----	More vvorke for priests: or An answere to George Giffords pretended defence of read prayers and devised leitourgies comprised in the first part of his booke; intituled A short treatise against the Donatists of England: wherein is proved that the serving of God in such away [sic] and manner is a superstitious and vaine worship. Written by John Greenwood Christs faythfull martyr: here-unto is added by another man, many other argumers [sic] against stinted service and booke-prayer. Answere to George Giffords pretended defence of read praiers and devised litourgies Greenwood, John, d. 1593. This text is an enriched version of the TCP digital transcription A02199 of text S103421 in the English Short Title Catalog (STC 12341). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 131 KB of XML-encoded text transcribed from 58 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A02199 STC 12341 ESTC S103421 99839175 99839175 3576 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02199) Transcribed from: (Early English Books Online ; image set 3576) Images scanned from microfilm: (Early English books, 1475-1640 ; 1174:08) More vvorke for priests: or An answere to George Giffords pretended defence of read prayers and devised leitourgies comprised in the first part of his booke; intituled A short treatise against the Donatists of England: wherein is proved that the serving of God in such away [sic] and manner is a superstitious and vaine worship. Written by John Greenwood Christs faythfull martyr: here-unto is added by another man, many other argumers [sic] against stinted service and booke-prayer. Answere to George Giffords pretended defence of read praiers and devised litourgies Greenwood, John, d. 1593. 112 p. Printed [by the Richt Right Press], [Amsterdam] : in the yeere 1640. An expanded version (not the same as STC 12340) of: An answere to George Giffords pretended defence of read praiers and devised litourgies. A reply to: Gifford, George. A short treatise against the Donatists of England, whome we call Brownists. Place of publication and identification of printer from STC. Reproduction of the original in the British Library. eng Gifford, George, d. 1620. -- Short treatise against the Donatists of England, whome we call Brownists -- Controversial literature. Prayer -- Early works to 1800. A02199 S103421 (STC 12341). civilwar no More vvorke for priests: or An answere to George Giffords pretended defence of read prayers and devised leitourgies, comprised in the first Greenwood, John 1640 25276 7 0 0 0 0 0 3 B The rate of 3 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2003-06 Olivia Bottum Sampled and proofread 2003-06 Olivia Bottum Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion More vvorke for PRIESTS : OR AN ANSWERE TO GEORGE GIFFORDS pretended defence of Read Prayers and devised Leitourgies , comprised in the first part of his booke ; Intituled A short Treatise against the Donatists of England : Wherein Is proved that the serving of God in such away and manner is a superstitious and vaine worship . Written By JOHN GREENWOOD Christs faythfull Martyr : Here-unto Is added by another man , many other arguments against stinted service and booke prayer . Luk. 16. 15. That which is highly esteemed among men , is an abomination in the sight of God . Printed in the yeere 1640. The Preface MY first writing being about that spiritual exercise of prayer and true invocation of Gods reverend name , whereby the distressed soule of man , loaden with the burden of sinne , compassed also about with so many deceitfull enimies , continual assaults of Satan , rebellion of the flesh , entisements of the world etc. seeketh daylie help of God the Father , giver of all good giftes , having thorough Iesus Christ free accesse by the direction of his holy spirit , for all occasions to unburden it self of whatsoever grief , or occasion of thankes it is moved with : I ought stil , and by Gods assistance shall keepe me in the meeknes of the spirit , not withstanding his unchristian railinges , slanders , & reproches against me & the truth . I then shewed that no other prayer could utter and ease the severall occasions & distresses of this conscience , and that no other mans writing could speake for this soule unto God , but the heart and mouth of him that prayeth for himself , or is chosen the mouth of many , uttering to God his or their mindes for their present wātes or occasion urgeth , and the spirit giveth utterance . And I further proved that onelie this prayer pleaseth God , and is grounded on faith ; to this effect I brought many reasons out of Gods worde , admiring the ignorance of this age , wherin ( having had the gospell of Christ thus many years in our owne language to search and try all things by ) whole congregations doe make no other praier to God thē reading over a certeine number of wordes upon a booke from yeare to yeare , moneth to moneth , day to day &c. the same matter and words as they were stinted , even out of that Portuis , englished out of Antichrists masse booke ; besides private reading of menswritings instead of praying . And seing this counterfeit shew of worship and pretended prayers was made common marchandize in every assemblie by this Antichristian preisthood , and that al men every where , were compelled to bowe downe hereunto , and to offer up such counterfeit sacrifices ; I perceaved the first principle of Religion ) which is to invocate the name of the true God , through the meditation of Christ in spirit and truth , with heart and voyce , for our present wantes according to the will of God ) was never yet sincerely taught by these time serving Priests : But as an agreable service to the humors of earthlie minded , men which have not the spirit of God , this ware was thrust upon al people . They wel knowing , that such a ministery and such a Church of wordlings could never have stood , without such a Samaritan worship & Egyptian calf ; and like earthlie devises to counterfeit a Religion , al men inclyned to some . And long have I heard this pretended worship inveyed against by many ( sometimes zealous ) for the errours and confused order thereof : Yet could I not heare anie to sett downe or teach , which was the true prayer that only pleased God , manie contriving divers formes of wordes , as though they had knowen the heart of man , counselled thē to reade them , day unto day , yeare unto yeare , at evening , morning , dinner , supper &c. by portion , measure , and stint , as an offering to God what state soever the soule was in ; not teaching the difference betweene reading upon a booke , and prayer unto God , all the tyme . So that true and only prayer hath not beene taught all this tyme , & those that knewe how to pray aright neglect it , this reading being most easie as they thinke , and they aptest therunto , compelled in the publique assemblies thus to mocke with God , after the manner of the papists mattins , true zeale no where founde , but in the persequuted remnant . These my first writings , caryed abroode by such as desired true instructiō , and willing to make others partakers of such benefits as God imparted unto them , it fell into Mr GIFFORDS hand ; Who ( as it seemeth being a marchaunt of such ware fynding the gaine of the priesthood to depend here upon , or as he saith ( the peace and uniformitie of the Church ) made head unto it ; and that not with purpose ( as the fruite of his labour sheweth ) to edifie others , but standing himself a minister to this Liturgie , having made shipwrack of that conscience he sometimes was thought to have ; with all bitternes of spirit , and carnal wisdome , having no more savour of grace in his writings , then there is taste in the white of an egge , fleeth upō me with uncharitable raylings , slanders &c. And loadeth not only me , but all the faithfull that walke by the rule of Gods worde , with opprobrious titles , of Donatists , Brownists , Anabaptists , Heretiques , Schismatiques , seditious , foolish , frantick , &c. to bring not onely us , but the truth of God into contempt with our Sovereigne Prince , and all that feare God : for he ceaseth not with laying al reproches he can devise upon our persons ; as one of those Locusts , Rev. 9. whose similitudes are like unto horses prepared to battell , whose faces like men , but their teeth as the teeth of Lyons ; But also perverteth , blaspheameth , & by all meanes defaceth the truth offered to him . Welseing the natural mā perceiveth not the things of the spirit of God ( I wil speak not here of the giftes of the spirit but of the grace of God which sanctifieth the same , many having Charismata that have not Charin . ) And seeing I am alreadie thus rent , Gods truth delivered by me , troden under his feete , I will followe the councell of Salomon who forewarneth me that he which reproveth a skorner receaveth to himself shame , and he that rebuketh the wicked himself a blot : And so tourne me from him , leaving him to the consideration of his owne words : where he sayeth in his Epistle to the reader , He that seemeth most zealous in Religion and refrayneth not his tongue , hath but bitternes in his heart in stead of heavenly Zeale . And though nothing els can be looked for at their bandes that are Apostate from that light they have sometymes themselves published , ( of vvhich sorte the worlde was never more full ) yet for the good of Gods chosen scattered abroade , and for the defence of Gods trueth I cannot holde my tongue : And for the more playnenes , I will answeare as to him , though I minde not to have anie more to doe with him , till God give him repentance . Wishing grace by the direction of Gods holy spirit to him that readeth , to weigh both sides uprightly , and to follow the truth to his owne salvation . JO . GRENWOOD . More works for Priests . GEORGE GIFFORD . To condemne & overthrow read prayer , ye bring as the ground or foundation of al your matter , this Sentence , God is a Spirit & to be worshipped in Spirit , Iob. 4. This Scripture indeed is cleare & strong to cut downe al carnal worship , as disgreeing from the nature of GOD . And if any maintaine that the very bodily action of reading is the worship of God , it may fitly be alleadged against them , &c. IOHN GREENWODS Answer Wisdome is Iustified of her Children . IT is agreed upon & consented unto on both sides , that seeing God is a spirit , & onely requireth such to worship him , as worship him in spirit & truth : all carnall worship is cut downe hereby , of what sort soever , as disagreeing from the nature of God : & that all fantastical devises of men ; namely , whatsoever is not warranted in his worde , is carnall worship , a wearisomnes unto him , & lothsome in his sight : So that no man ought to intermedle , attempt , or practise any thing in shew of worship , wher of they have not sure grounde of his worde : For even our God is a consuming fire . Now to put away all your ( bodily ) distinctions and earthly cavils , I still affirme ( as I have proved ) the stinting , imposing mens writings upon publique assemblies , to have them read over by number and stint , or any other way , as a worship of God instead of true invocation , is a meere devise of man , & so carnall worship ; as also all other reading of mens writings publiquely or privatly in this abuse , for praying to God . Yet say you to apply this Scripture Iohn . 4.22.23 . in this manner against read prayer , is frivolous , where I appeale to all mens consciences , for the weight therof . It is frivolous , you say , except I can prove that a man cannot pray by the spirit of God with sighes , and groanes upon a booke , or when prayer is uttered after a prescript forme , & c.. At the first step you goe about to alter the question . All our prayers ought to be uttered after a prescript forme , even that perfect rule and forme our Saviour gave to his Disciples and all posterities : But this is nothing to the matter . For the other which is nothing but a begging of the question , I alleaged certayne reasōs to this effect . First that those sighes & groanes in reading instead of praying were not of faith , seeing that those sighes & grones that proceed of faith , minister matter to pray without a booke . 2. That you did but barely affirme the question in calling it prayer by the spirit , when one doth read , seing reading is not praying at all : for as I then alleadged , to invocate the name of God in spirit , is by the worke of the spirit to bring fourth of our hearts prayer to God , which is then in truth when it agreeth to Gods word . But reading is another matter , namely a receaving of instruction into the heart from the booke . Out of the first Mr. GIFFORD maketh men beleeve he hath fetched two heresies ; the one a perfection of faith , the other that faith cannot be joyned unto , or stand with anie outward helpes for the encrease therof . Litle marveile , he found so many heresies in our whole writings , that could finde two or three in my first reason : but that you may remember your self better ( though you had two yeares to consider ) I will bring the wordes before you againe , if peradventure you may have grace to call backe your self . I said if the sighes & grones ( in that kinde of praying ) were of faith , it would minister matter without a booke , this sentence I may confirme by many testimonies of scripture , that no perverted spirit can gaine say or resist : the scripture teacheth us every where , that in praying the spirit onely helpeth our infirmities , no other helpes mentioned or can be collected in the present action of prayer through the Scripture . He hath sent into our hearts the spirit of his Sonne crying : Abba Father , we beleeve , therfore we speake . Yet here is not any shew of perfection of faith , but of the contrary , praying for our wantes . But this may be gathered , that God onely accepteth the fruits of his owne spirit in prayer , and requireth no more of any , but that every one according to the proportion of faith , pray unto him , as occasion in them requireth . Now to conclude that because in praying we neede not a book to speake for us , when the heart it self & book of our conscience speaketh with God ; that therefore sayth never needeth instruction , but is perfect , were slanderous , false , and senselesse . The cause then of these heresies proceed hereof , that your sel fe Mr. Gifford would needs frame two syllogismes , & in the moodes of your malice , constraine the propositiō of the present action in praying , to a generall sentence of all times and actions . though both our question here was of the very action of praying , & in the conclusion of that very point within six lines after this , you ad these wordes ; Even in the time of their begging at Gods hands ; so that these heresies must be Mr Giffords and not myne , seeing they are found to be coyned of his idle brayne , and godles heart , only to defame the trueth . But ( say you ) the most part are ignorant , weak , short of memorie , &c. therfore need all helps to stir them up to pray , &c. where , by your own confession , reading is not praying , but a help to stir up to pray . And even hereupon al our errours arise , that you cannot discerne the difference of spiritual gifts , with the distinct use of thē . We doubt not but before prayer , & al the daies of our life , we have neede of helps of instruction to praye aright , & for the fitnes of the mind & bodie , often fasting , reading , meditating , &c. are great helpes to go before to humble our selves in praying : but in the present action of prayer whē the heart is talking with God , the eies , hands , &c. with attention lift up to heaven , all the powers of our soules & bodies conversant with God , to take a booke & read , cannot be called in this action a help , but a confounding of the mind , & of Gods ordinances , and a doing we know not what , though before and after , it be an exeellent meanes ordeyned of God , to instruct us to pray and al other dueties . As for the conformation you talke of , where I alledged that a troubled minde is the penne of a readie writer , therefore needeth not a booke to speake for it in the action of praying : . By troubled minde I understood such a minde , as is presently moved with the sight of some sinne , or urged by other occasion : a broken spirit , a broken & contrite heart : & not such a minde as in dispayre or doubt is perplexed : and that the heart which is moved in faith with present occasion to cal upon God is the penne of a readie writer , ( that is ) hath matter and wordes enough without a book to utter his own wantes , we may reade throughout the Psalmes , My throte is dry ( saith David ) I am wearie with crying &c. But here againe in stead of answere , you tell me , I runne upon the rocke of an hereticall opinion of perfection : Wherein I wonder ( but that I perceave your right eye is blinded ) you should be so carelesse what you say , nay what after two yeares studie you put in print . Doth it follow , that because the heart , moved with occasion through the worke of faith , hath wordes and matter enough in praying without a booke to speake for it , that therefore faith is perfect ? Let equall Judges consider . Here you say manie are so troubled & perplexed in minde , that they cannot pray till they have some consolation by the direction of others ; which when they cannot have , reading upon a booke is a notable help , I allowe all this and agree , if you would make reading one thing , and prayer an other , divers exercises of the spirit &c. But in the verie action of praying to have an other speake unto us never so good wordes of exhortation , were but a confounding of the minde and action , and an abuse of both those holie exercises . Even so , by your owne comparison , reading upon a booke in the action of praying , seing we cannot doe both at once . It is the spirit of God in the verie action of prayer that helpeth our infirmities . David in praying finding his soule heavie , stirreth up himself as thus . My soule why art thou cast down , why art thou disquieted within me , waite on God ; For I will yet give him thankes , my present help and my God . He had a troubled minde , his mouth wanted no wordes to provoke the Lorde to heare his complaint , and his heart to waite upon the Lord , & so through all the Psalmes you shall finde the conversing of the soule with God to be such , as it were a mockerie to think reading vpon a book could have anie place in that action , or that anie mans writing could lay out the present estate of the soule with the passions thereof . The Priest may say , my booke whie are thouso euill prynted , for when they reade the heart cannot reason and talke with God . To the second poynt , which was but your bare assuming of the question , to say a man may pray by the spirit vpon a booke &c. I alleadged that to worship God in spirit , is , when the inward faith of the heart , bringeth foorth true invocation , etc. this you graunt to be most true , and that none other is accepted of G O D ; then that which proceedeth from the inward faith of our owne heart : But you think that reading vpon a booke is to bring foorth of the heart true invocation . This cannot be , if wee consider the difference betweene proseuche and anagnosis prayer and reading , the one being a powring fourth of vowes , petitions , supplications , the other a receaving into the soule al such things as wee reade : This therfore I leave to all mens consciences to be considered , whether the matter we reade can be said a powring fourth of the heart , the whole vse of these divers actiōs through the whole Bible shew yt cannot . Now where I said that you teach men insteade of powring fourth their hearts , to help themselves with matter and wordes out of a booke , you say I speake fondly and foolishlie etc. Mine answeare now is , yt is well I lyed not , if I had said you compell men to read vpon a booke in all your publique assemblies , certaine wordes of your owne writings by number and stint , from yeare to yeare , & day to day , & the same instead of powring out their hearts before the Lorde for their present wants , I had not lyed . Now let all men by that which hath bene said , consider the grossnes of it , and so the follie remayneth to your self . But to helpe this matter , & to deliver your self conniugly in such a strayte , you say you wish al men to use the help of the book , that they might the better powre fourth their hearts vnto God , being such as are not throughly able . First you graunt here , the prayers read vpon the booke is not the powring fourth of the heart , but ought to be vsed only as an help , wherbie you graunt the whole question , and furder all your assemblies have had no other invocation of Gods name this many yeares , but a help to teach them to powre fourth their hearts . But whether mens writings may be read in the publique assemblies to this use , we shall after make manifest , Here yet is graunted but an help , and not the powring fourth of the heart . And to whom is it graunted an help ? to such as are not able to pray . Here eyther you must confesse your whole ministerie is vnable to pray , or that they transgresse in in this high worship of GOD : for in an other place you graunt in all your assemblies , this reading is vsed of mens writing for prayer , thus you may behold your best worship to be nothing , but a help to teach you to pray . Where I said that you teach men to fetch the cause of their sorrowing from the booke , euen in their tyme of begging at G O D S hand , you say I speak fondly , to call that the cause , which is the manifestation of the cause etc. You here forget your artes , Is ther no more causes then one ? if it be the instrumentall cause , it is sufficient to prove , that if your Ministers had not their booke , they had nothing to aske , or els asking that which is in the booke , they aske not that wich before was in their owne heartes , so not comming heavie laden , they goe emptie away , and leave the matter in the booke as they founde it , till the next day and then sing the same songe , But true prayer is when the heart is first prepared , and moued with the sight of their wants as the child that asketh breade : So we should not pray of custome , but aske the verie thing wherof our heart feeleth the want . Your comparison againe betwixt the being stirred up by a Sermon , and stirred up by reading , sheweth , that your self will not make the reading the powring fourth of the heart . Ther is no question but the exercise of reading is chieflie for instruction and encrease of knowledge , and meditating is not the same , nether can be said to be al the use of reading , though we denie reading to be praying , but because we are forbidden contention about wordes , & I have offred you as much wrong in saying you denyed reading to be for meditation at all , I will proceede to the more necessarie doctrines . Also for the controversie of Canonicall and Apocryphall , we shall speak in due place . Thus ( say you ) you have answered nothing at all vnto this Commandement giuen by our saviour Christ to vse that prescript forme of prayer , say , Our Father &c , but by shift and cavill &c. Here you thinke you have put me to a plunge , your self needed nothing doubt , but that I allowed the Commaundement holie and good , and to extend to all Christians , as well as to the Apostles , namely , to use that prescript forme of prayer as the perfect patterne , & direction to all mens true prayers . But you I trust will make difference betwixt a forme to all prayers , and praying , or prayer . And here you vehemently urge me to answeare you , before I see you conclude any thing from the place , and so I should runne into follie , to answeare a matter before I heare it . In your first entrance of this discourse , you were rounde in your Syllogismes , by two at once to wraft my wordes , and can find none for your self , Yt seemes your conscience is witnes the matter would not hang together . And me thinkes you had never more neede to have shewed what you would drawe from this place Luke 11. Seing I either mistooke you the last time , or els you make a simple collection : which was this : Christ said to his Disciples , when you pray say Our Father . & , and not when you meditate say Our Father . Now what would you conclude of this , except as I said , that Christ would not have them , meditate that Scripture : But this I perceave was not your meaning : now I partlie thinke your Argument should be ( if the sworde were not broken in the sheath ) thus : Christ commaunded his Disciples when they prayde , to say , Our Father , &c. therefore to be tyed to reade over or say by roate certaine wordes , is lawfull praying . For the first , that our Saviour Christ tyed no man , or commaunded none to say over those verie wordes when they prayde , but to pray according to that form , after that manner as Math. 6. I manifested in my first writing . I. that our Saviour did not commaunde us to use those wordes . 2. that Matth. 6. doth not keepe the same wordes , nor that number of wordes which Luke 11. doth . 3. that he did not say , read these wordes when you pray , or say these wordes by roate . After all which reasons slilye passed away in both your answeres , you come with your bare affirmation , that he commaunded those wordes to be said over by roate or reading : Yea a litle after you say , it is false to say that he commanded not the verie wordes to he said over when we pray . And you further conclude , that because Christ commaunded his Disciples to say over those wordes , therefore all mens writings in the forme of praier may be brought into the publique assemblies to be read for praier , being agreable to the worde . To which I answere that seing no mans writings are without errour , it is pernitious and blasphemous doctrine you collect . First because you make mens writings of equal authority with the forme of praier which Christ hath prescribed 2. for that you give men as much liberty and authority to frame and impose their Liturgies as Christ had to set downe a forme of praier , he being Lord of the house . The wickednesse of which collections you shall never be able to answere . And because you here urge me thereunto , I will make answeare to your two places of Scripture , wherwith by false interpretation you deceave the simple , which taken from you , your matter is nothing but cavilling : The places are these , Luke 11. Num , 6. and because the one explanes the other , and your collections the same from both , I will beginne with numbers 6.32 , 33.34 : etc. Thus shall you bless the Children of Israell saying , the Lord bless thee and keep thee , etc. Here you say they were commaunded to use the verie wordes prescribed , in all their blessings . This I say is not true , for the Hebrew worde is Coh Tebaracu , thus shall you blesse : wher the worde Coh is an adverb of similitude , as we say , after this manner : which cannot be to say the same , but according to the same instructions . This worde Coh is used throughout the Bible in this maner , in all the Prophets when they say , thus sayth the Lorde : where the summe of their prophesies are onely recorded to us by the holy Ghost , and not all the wordes . Againe this blessing is used in the Psalmes and Chronicles in prayer , for the people , in manie other wordes . Ely blessed Hanna in other wordes , etc. And where in Luke 11.2 . it is recorded , that our Saviour Christ commaunded his Disciples , when you pray , say Our Father , &c. it is plaine by the doctrines following . 4.5.6.8.11 . verses , that Christ tied no man to the verie wordes saying over , for he teacheth them to aske their particular wants , as a childe asketh breade or an egg of his Father : also to importune the Lorde for our particular wants . But to make this place more plaine , the same holy Ghost in the 6. of Mathew 9. verse saith , when you pray , say thus , Our Father , etc. where the greek word houtos hath the same signification that the Hebrew worde Coh hath , which is , after this manner : & cannot be referred to the verie wordes saying over , wher upon Mr. Calvin upon those wordes faith , Noluit filius Dei prescribere quibus verbis utendum sit : The Sonne of God would not prescribe what words we must use . Now consider how falslie Mr Gifford hath interpreted these Scriptures , to say the Priests were commaunded to use the verie wordes , and that Christ commaunded to use the verie wordes . As for his collections , that therefore mens writings may be imposed upon publique assemblies , by stint & number to be prayde , it is an intollerable error , & bringeth in all poopery . Here I must call all men that reade this fruitlesse discourse to be witnes of Mr. Giffords abuse of his tongue , to the defacing of Gods truth . In his Epistle he proclaymed , that I called all men Idolāters ; which you shall perceave to be his owne wordes , and to that end I will breifly repeat it . In my first writing I affirmed the reading imposed Liturgies by stint and limitation , instead of true invocation , as also all reading menswritings for praying , to be idolatrie . In his answere he said , he could not see by what collour it could be called Idolatrie , or maintayned out of Gods worde so to be ; but it seemes the penners of these things take every sinne against the first table of the Lawe , to be Idolatrie : if they doe so ( saith he ) and with all doe hold , that no Idolater shal be saved , then doubtlesse all are lost , &c. To this ignorant excursorie I answered , that all false and devised worship by mans intention was Idolatrie , as the first and second commandements did testifie . And to admit all the breaches of the first table were not idolatrie , yet reading of mens writings instead of praying must needs be idolatry , seing it is a transgression of the second Commandement . Further ( though I needed not have followed his emptie head , even a cloude without water ) yet I proceeded to prove , that no idolater could be saved but b y repentance for their knowne sinne , and craving pardon with David for their hidden sinnes and secreet faults . Moreover ( sayd I ) doe you thinke anie man is free from all inward and outward idolatrie , seing we cannot keep one Commandement , and in some things we sinne all . In which wordes I plainely reproved his grossnes that concluded all men idolaters which committed anie idolatrie , and that no idolater could be saued , and distinguished betweene the sinne of ignorance , weaknes , and imperfection &c. in Gods children , and open professed obstinate idolatrie . Yet this godles man would lay to my charge , that I should call all men idolaters , wheras I never used such a worde in all my writings , But onlie answered his folly in this running out from the question , they were his owne wordes that brought this upon his owne heade , by concluding , that if every sinne against the first table were idolatrie , and no idolater could be saved , then all are lost , let the grosnes then be his , and not mine . And I leave it to the consideration of all men , whether I may not say , that they which transgresse the first or second Commandements , do commit idolatrie , without absurdity . But saith he though it be so , yet the Scripture calleth not the godly , murtherers , idolaters , etc. for the reliques of sinne remayning . I answere that therefore your former absurd cavilling , where you said , if we hold it idolatrie , etc. is by your owne mouth fully answered . But to avoyde this foile , he hath an other evasion . J thought ( saith he ) we had reasoned about such grosse idolatrie as a church is to be condemned and forsaken , which is defiled therwith . Here againe you misreport me : J never reasoned to that end in in this whole discourse , but onlie laboured to shew all men this error of reading mens writings instead of praying , that they might learne how to converse with God & their owne Conscience , in prayer . And what mendes will you make for this slandering and defacing of the truth , to all the world all that I desire is your repentance and amendement , which God graunt unto you , if you be his . It followeth in your booke thus : But seeing you confess that all men be Idolaters , that is touching the remanents of sinne , it must needs follow there is no Church free from spots , etc. This worde idolaters must still be yours , & then I willinglie graunt , that no man living is free from idolatrie , concerning the reliques of sinne : Also that no Church upon earth can be without spot upon earth : So that now , by your owne confession , I pleade not for perfection in this life , though the more we want , the more we ought to endevour . With what face then could you publish me an Anabaptist in your Epistle , and out of one mouth give contrarie sentence ? Doth your ordinary teach you to cast out such bitter waters of untruthes ? was it possible I should bold al men idolaters , & some men without committing of sinne after regeneration , especially to maintaine both such heresies as you give out ? Wel consider yourself , before the Lord call you to accompt for defacing his truth , and pleading for Baal . I grant , yea , I were not of God if I should speake otherwise , that the deare servants of God fall into most lothsome sinnes after regeneration , that the riches of Gods mercie might appeare in their repentance , through the worke of his grace . Then you reason thus : if ther be alwaies spottes and imperfectnes in the true Church upon earth , then all your Arguments you bring against the Church of England , are of no force , except you will maintaine a perfection . Mine answere is , I will not meddle with your Ch. to prove it a false church in this treatise , but refer you to Mr Barrowes refutation of Mr Gifford , him that handleth that part of your booke . Yet I must tell you your argument is verie simple : For after the same manner you might reason thus : If ther be no true Church without spottes upon earth , then the Church of Rome is the true Ch. for it hath manie spottes , and you all Scismatiques : Againe you assume the matter you should prove . It will be proved against you , that you have not Ecclesiam a people called fourth of the world to the obedience of Christ : Then , that the spottes of your Church are Egyptian ulcers , incurable running botches . But I purposed not to deale with your Church , onelie my mind is to shew the unlawfulnes of this reading and imposing mens writings upon mens Consciences in stead of true praying . Of which sinne the Lord give you and this whole land grace to repent , that so men may learne more ferventlie to call upon God . The first Argument against read Prayer , &c. No Apocrypha must be brought into the publique assemblies : for there onelie GODS worde and lively voyce of his owne graces must be hearde in the publique assemblies . But mens writings and the reading of them over for prayer are Apocrypha , therefore may not be brought into the publique assemblies . GEORGE GIFFORD . First touching the Proposition , No Apocrypha is to be brought into the publique assemblies : What can be more false ? Apocrypha is opposed against Canonicall : If nothing may be brought into the publique assemblies but Canonicall Scripture , then the Sermons and prayers of Pastors are to be banished , &c. IOHN GREENWODS Answer . IN the answere of this , you will needes oppose against both Propositions , & yet have nothing to say , if not , to royle the doctrines delivered with your feete , least others should drinke therof . The part of a wise man had beene to lay his hand on his mouth . In the first Proposition you would oppose the worde Apocripha against the lively voyce of Gods graces when you see I said onlie , that no Apocripha might be brought into the publique assemblies . And further to explane my minde , least you should willingly finde such a cavill , I added this reason for there only Gods worde & the lively voyces of his graces are to be heard : where I acknowledged those livelie voyces to be Gods ordinance , yet nether to be called Apocrypha nor Canonical . How can you say th̄e I would have these , or that these are banished , if all Apocrypha writings be banished the publique assemblies ? Yet as I told you , I take Apocrypha to be all writings , but the Canonicall Authenique Scriptures . But ( say you ) then I will exclude the Paraphrases upon the Scriptures and the Psalmes in Metre etc. Affirme you them to be Apocrypha as you doe , and can do no other , & I wil through Gods grace prove they ought not to be brought into the publique assemblies . First , no mans writings are given to the Church by testimonie of Gods spirit , & we are onelie commaunded to heare what the spirit saith : therefore though mens writings be permitted to be read privatelie of them that will , and therupon called Apocrypha ( that is hidden ) they may not be brought into the publique assemblies . Secondly no mans writings are without errour and imperfections , therfore not to be brought into the publique assemblies : The Church is the pillar of truth . Thirdlie the Church is builded upon the foundation of the Prophets and the Apostles Christ Iesus being the cheif corner stone , and not upon mens writings , Therefore mens writings may not be brought into the publique assemblies . Ephes. 2. 20. and 1 Cor. 3. Fourthlie if we might bring in anie mens writings into the publique assemblies , thē all mens writings which we judge agreable to the Scriptures . But this is forbidden , Ecclesiastes 12. 11. 12. My proof of the first Proposition is this : If anie mens writings are to be brought into the publique assemblies by Gods commaundement because they are agreable to the Scriptures , as you in an other place alleadge , then all that are thought agreable to the Scriptures ought of necessitie by the same commandement , and if ther be no commandement , then none are to be make Authentique which God hath not made Authentique , For that were to set man in the place of God . No mans writings cary that majestie , as doth the pen of the holy Ghost . No mans writinges are Cecuromenai , Authentique , confirmed by signes and wonders from heaven , sealed by Christes blood , that not one worde of title shal be vnfulfilled , The Scriptures are all sufficient . All men must walke by that one rule ; To thinke ther were not rules enough prescribed by the Lord for his house were blasphemous and papisticall . Now for the explication , interpretation , etc. and speach vnto God in prayer : God hath given giftes vnto men to pray and prophecye , and ordeyned his ministery of Pastors , Teachers , whose lively voice is appointed to be the mouth of God vnto the people , & of his people vnto himself , in the publique assemblies . And these graces are not Apocryphall , for no prophecie of the Scripture is of private interpretation idias epiluseos : to euery one is given the manifestation of the spirit to proffit withal . Most execelent , men serve but their tyme in the publique assemblies . Now J may conclude as J beganne . That onely Gods holy word & the lively graces of his holy Spirit are to be heard & offred vp vnto in him the publique assemblies . Where then in way of answere to the Minor Proposition , you say you see not how our speach vnto God should be Apocrypha : It answeareth not me , who deny an other mans writing to be our speach in prayer unto God . But c̄onvinceth your selfe by you , own mouth thus : True praier is not Apocrypha , but all mens writings are Apocr . ; Therefore mens writing is not true praier . Here when you have nothing to say for your self , you woulde make me believe that I accompt the Psalmes and the other formes of prayer in the Scripture to be Apocrypha when they be read , though a litle before you confessed , you had in your last writing donne me wrong therin . I do accompt the reading of thé for praying , to be a groffe and superstitious abuse of them , yet them to be holie & canonical script . And here you have flatly ouerthrowen your self : saying the worde Apocrypha is vsed with vs for that which is not Gods vndoubted worde vnto vs : And in your last writing , which should have beene your answere , you said , God speaketh to vs onely by the Canonicall Scriptures . Now seing you would make your liturgie and devised formes of prayer , helpes and instruction , and yet cannot make them Canonicall or Gods vndoubted truth , they must not be brought into the publique assemblie , much lesse imposed by lawe vpon the consciences of all men . And here remember all your Liturgies are cast out of the doore : besides that , you have not made in both writinges one direct answeare to this most firme Proposition : which I will still leave upon you , thus . Onely the Canonicall Scriptures and lively voice of Gods own graces are to be brought into the publique assemblies for doctrine and prayer . But mens writings are neyther Canonicall scripture nor the lively voice of Gods graces in such as he hath appointed to speake in the publique assemblies . Therefore no mans writings , may be brought into , nor imposed upon the publique assemblies . Thus might I make an ende with this vaine man , considering the whole matter is proved against him , all that followes being but repetitions of these former cavills , but that I must cleare my self of his unconscionable slanders . The Second Argument . We must doe nothing in the worship of God without warrant of his worde . But read prayers have no warrant in his worde . Therfore read prayers are not to be used in the worship of God . GEORGE GIFFORD . To this I answere at the first , that it is a greate audacitie to affirme that there is no warrant in the worde for read prayers . When ther be sundry testimonies to warrant the same , unless you will make difference , betweene that which a man readeth upon a booke , and that which he hath learned out of the booke . Furder I said , I doe not remember that ever . I have read that God commaunded in the Scriptures that prayer shal be read upon a Booke , &c. J. GREENWOOD . SEing you have indeed not answered one reason or proof I alleadged in my last writing , but with must evil conscience ( as the handling sheweth ) perverted them , I will leaue them to be iudged of them that shall see my writing . And here , seing you would not print it , I will answere your cheif obiections . First then you graunt , that if I put difference betweene reading vpon the booke , and that which he hath learned out of the booke , mine Argument is founde . For by your owne confession , God hath not given anie Commandement for read prayer , and so it hath no warrant . Whervpon I gayne thus much . First , that they which impose read praier vpon the Church , do that wherof they have no warrant in the worde , and that in the high service of God then , that they which reade vpon a booke for praying , do that wherof they have no warrant in Gods worde : wherupon al your Ministers must leave reading their stinted prayers upon the booke , or els stand vnder Gods wrath , & all that so pray with them , which wil be a fearefull reckoning if they repent not of their sinne shewed them . And although our question be cheiflie concerning the reading of mens writings instead of praying , yet I am content the other abuse of the Scriptures be included also , though I make not both in the same height of sinne , as shall appeare in my several reasons . As an vnconstāt man then , you in the latter end of the answere to this Argument would , cal backe agayne that , which you here have granted : Namely , that there is no Commandement to reade prayer vpon a booke for praying . Of the contrary thus you reason The people of God did reade the Psalmes vpon a booke when they did singe , therefore men may reade vpon a booke when they pray . I deny your Argument : besides that all men may see Your unstablenes in denying and affirming with one breath , you now go about to make reading of prayer a Commandement : thus you prove it . Singing ( say you ) is a part of praier . Singing may be read vpon a Booke : therefore praier may be read vpon a booke . Admit that Singing were a part of praier , yet doth it not followe that all prayer may be read vpon a booke . But you speake like an ignorant man , to say that Singing is praier , seing they are twoo diuers actions & exercises of our faith : the one never read for the other , nor said to be a part of the other , through the Scriptures , but are playnely distinguished I. Cor. 14.15 . what is it then I wil pray with the spirit , but I will pray , with vnderstanding , I will sing with the spirit etc. Againe , if you be sad , pray , and if you be merye sing Psalmes , prosuxomai and psalo . I wil pray , and I will sing , are divers exercises of the faith , if a man should say reading a chapter of the scripture , and prophecying were alon , were he not wide . Even so euery part of Gods service is not praier . I graunt we are every where commaunded to singe Psalmes unto God . And alleadged that place of the Apostle to the Ephes. 5. 19. Speaking to your selves in Psalmes and Himnes and Spirituall songes , etc. and that of the Coloss , only to this end , that in Psalmes singing we do not alwaies speake vnto God , as in those Psalmes which are onelie instructions and prophesies , in the 1. and 2. Psalmes you have not one worde spoken vnto God . Againe , as all reading of the praiers in the Scriptures , is not praying or speaking unto God , so the reading or singing of Psalmes I tooke to have beene a speaking to our selves , a stirring vp of Gods graces in vs etc. But I do not now nor did not then hold it so , in al Psalmes singing . And where you say I purposelie left out the latter part in both places , which was this . Sing vnto God with a grace in your heartes , the Lorde knowes I had no purpose to injurie the Scripture , nor maintaine an vntruth , But though wee might do those things with a grace to God in our heartes , which were not properly and directlie a conversing by thought & worde with him alone , but one thing might have kept you from crying out , heresie , in that I added this , that I would not stand vpon that reason , but desired to knowe it furder . But how vniustlie could you number this for an heresie mainteined of us al in your Epistle , that we should denie that Psalmes should be songe vnto God . The Lorde keepe me from such errour , And a wofull phisition you are ; if I had bene in such an errour ; For the 102. Psalme , I never denied : but that it was a most excellent Psalme penned by Daniel or some other Prophet , and given to the whole Church to be songe or read as other Psalmes , in the forme of praier . But you must prove that the Church did use it as you say , to reade it over for praying , or were commaunded so to doe . This is proof enough they did not , because it is a Psalme . Now though the Ch. speake manie times in the singular number , yet it is expressed in some other verse that it is so . But now admit that you could prove that the psalmes were read insteade of , or for invocation , which you shall never be able to doe , it doth not followe that mens writinges should be brought into the assemblies and read for praier . The 6. of Numbers I have answered before : From the 92. Psalme you reason thus . If the psalmes and other formes of prayer in the scriptures were read or said by rote , the verie forme of wordes for praying ; Then reading instead of , or for praying . Here you durst not set your assumption , it was so false , which should be thus . But the Psalmes & other formes of prayer were read for praying , &c. This I shewed you was verie untrue , they were never commaunded so to be used , nor never so used . My proof was this , they are given were by the holy Ghost for other uses , as singing , reading , etc. and not commaunded anie where so to be used , so that you do but cavil , not having one proof for all your shameles assertions . Now where I demaunded what this made for your Liturgies , and reading mens writinges for praying , except you would make your owne writinges of equall authoritie with the Scriptures : You answere . That if I denie the consequence , it was lawfull to use the Psalmes , therefore mens writings , then I wil shut out all prayers , even the praier of the Pastor . See your carnall handling , shufling , and confounding Gods ordinances : Doth it followe that because mens writinges may not be brought into the publique assemblies , or there be read for praying , therfore the praiers uttered by the lively voice of the Pastor should hereby be excluded ? this your shift was answered in the first Argument , your cavils are stale , you are againe convinced . Touching the other matter of cunning phrases and formes of praier by roate , to say over certeine number of wordes , it is popish and a meere evasion , and bewraieth your ignorance in prayer , In this you have granted me that he which praieth not with a feeling of his present wants of his soul , but saith over certaine number of wordes of custome or affectation , he is an hiprocrite , which is true , proved . Mat. 6.7 . Now by this examine your dailie , monethlie , annuall etc. saying over , nay reading over certeine wordes , euery time the same , as you are stinted . It is plaine the sacrifice of fooles . Ecclesiastes . 4.17 . The two pointes wherein you protest so willinglie to agree with me , were these . First whether only such praiers as were made without the book , were accepted of Gods children . Secondly whether the same spirit teacheth vs to pray , that taught the holie men of God before time . You grant both these , but that you would seeme to alter the first question : wel then , Gods owne spirit that taught them to pray without a booke , or stinting of wordes , teacheth vs so to pray nowe , & in the action of praying giveth the mouth to utter what the heart desireth , moved with the same spirit . Still then after your long shifting to and fro , I trust you wil stand to your first wordes , that you never read in the Scriptures anie commaundement for reading of praiers . Secondlie , to say over certeine numbers of wordes or phrases of the Scripture of custome or affectation , without feeling of , or asking for our present wantes , is hypocrisie . Therefore I wil conclude as I beganne , mine Argument standing good , that , To doe anie thing in the worship of God werof we have no warrant of Gods worde , is sinne : But read praiers have no warrant in Gods Word , Ergo , etc. The third Argument : We may not in the worship of God receave any tradition which bringeth our libertie into bondage . Read prayer upon commandement brought into the publique assemblies , is a tradition that bringeth our libertie into bōdage . Therefore read prayer &c. The Minor is thus proved , that God hath left it in all mens freedome to pray as the present occasion requireth and the spirit giveth utterance , according to his will . Againe no man hath power to commaunde anie thing in the worship of God , which God hath not commaunded &c. Marke 7.7.8.9 . Math. 15. Gal. 5.1 . &c. GEORGE GIFFORD . I say it is ungodlie and neere unto blasphemie , to affirme , that prescript forme of prayer is a tradition bringing our libertie into hondage &c. my reason was &c is , that the Lord by Moses prescribed a forme of blessing &c. Num. 6 the Prophets in the Psalmes , have prescribed manie formes of prayer . Our Saviour Christ prescribed a forme of prayer , &c. JOHN GREENWODS Answer . HEre is a greate storme , & yet nothing but wynde . If you were in Caiphas his place you would either have rent your clothes for zeale , or , els condemne me before you vnderstand what I say . Is it simple dealing do you thinke to say I hold it a bondage breaking our libertie , for the Lord by Moses , the Prophetes , our Saviour Christ also , to set downe a forme of praier or to prescribe a forme of praier ? Did you not see that the Minor Proposition speaketh of the reading for praing , and not of the forme of praier ? Againe , of the commandement , wherby men are compelled to reade instead of praing ? Did you not see that these wordes brought into the publique , assemblies , did specifye the matter to be mens writings to be read in the assemblies as a worship , yea invocation of Gods name : which is a grosse mockery . Not that ther is any Commandement to reade ouer those formes of praier mentioned by you for praing , and so the Commandement so to reade them for praying , is an abuse of them , and a Commandement of men and not of God , etc. But that much more odious it is to bring in mens writings into the publique assemblies . , is proved vnlawfull in the first argument , and then to commit Idolatrie with them by reading them jnstead of praing , and that to compell men by Commandement wher God had set no Commandement so to vse them , was a bringing all men into bondage of popish traditions . So that your common recitall of these places of Scripture is abuse of them , and you do but palinodian cauere . I thinke if you get St. I H O N S gospell about your necke as the Papists do , you wil thinke you haue religion ynough . The more fearfull is your Apostacy , you proceede from euill to worse . GEORGE GIFFORD . About the Commaunding a prescript forme of prayer to be used , our Church doth agree with all godly Churches , yea the reformed Churches have and do practise the same , here therefore I wish the reader to observe that you Brownists doe not only condemne the the Church of England , but all the reformed Churches whatsoever , and can be no other but Donatistes . IOHN GREENWODS Answer . I Trust your madnes will appeare to all men , the poyson of Aspes is vnder your tongue : he that cannot rule his tongue his Religion is in vayne . Shall J in your heate be pressed with multitude of , Churches ? then heare what the Lorde faith , Thou shal : not followe a multitude to do evill , we have the word amongst vs , we shall by that worde be either iustified or condemned . Then either prove your matter from the scriptures or els give eare to the Scripture . If those Churches you speake of , bring mens writinges into the publique assemblies , & inforce them to be read for praying , I would see their warrant , we beleeve not because men say so , or doe so , but because God speaketh : And where he speaketh , all men must be silent . You may accuse other countries as you wil , knowe not their estate , but your drudgery insteade of true worship , is lothsome , the priest with his massebooke , & the begger with his clapdish canuize over the Pater noster for their bellie , which is your common worship , with other trinckets . We shal speake of a Liturgie in due place , Here you breath out your accustomed lyes , slanders , & railings . First you terme us Brownists & Donatists , wheras I never conversed with the men nor their writings : I dereft Donatus his heresies . And if they had beene instruments to teach us anie truth we were not therfore to be named with their name , we were baptised into Christs . Browne is a member of your Church , your brother , and all Brownists do frequent your assemblies . And here you wish the reader to consider , that I condemne all reformed Churches . do I condemne all Churches for reproving a sinne by Gods worde & May not the true Churches ( if they were such ) err ? Did I affirme at anie time that they were no true Church that used read prayers , remember your self , you knowe who is the Father of such untruthes . But because your Conscience bare witnesse you had wrongfully chardged me , and in frome , all true Christians : you bring it in by necessary consequence thus . you assi'me ( say you ) prescript formes of praier brought into the publique assemblies to be the changing the work of the Spirit into an idoll , a tradition breaking Christian libertie , a deade letter quenching the Spirit &c. and therefore most detestable . But all reformed Churches receive and use it &c. therefore : You can reason well to bring the truth into contempt , your moth is open and tongue whet as a sworde thereunto . If the proposition be true , drawe what consequence you will , it is yours & not mine , if the doctrine be true , it is Gods worde that giveth sentence against the sinne . And if you have anie sparke of grace , procure that we may decide the truth with other Churches . Doth it follow that because imposing of mens writinges to be read for praying is an heynous sinne , therefore they that use it are no Church , If I should say so , I should justlie be called an Anabaptist . And here you accuse me to pleade for such a freedome in the Church , that nothing receaued which is imposed by commaundement . Abaddon is the Father of such Prophets . Doth it follow that because we would have the Church free from all traditions of men which have no warrant in Gods worde , that therefore we would not receave Gods ordinances by Commaundement . That we ought to receave nothing by Commaundement in the worship of God , which God hath not commaunded , the second commaundement with the scriptures I have rehearsed , are evident , Deut. 5.32.33 . Mat. 2 ▪ 5.2.3 . Gal. 4.9 . Collof . 2 , 20 But seing your self graueled , ( considering all the world cannot lay a Commandement to bring their owne inventions into the assemblies , wher God hath laide none , but forbidden it : ) you ranne to your former places of scripture to wrast them as before , where your collections are but vaine repetions of that which hath been convinced before . Moses , the Prophets etc. prescribed formes of praiers , therefore men now may thrust their writings into the publique assemblies : Your Argument is denied : and yet here is no warrant for the reading them over for praier . G. GIFFORD . The Church had power to expounde those prayers mentioned in the Scriptures , & to apply them to their severall necessities &c. J. GREENWOOD . If you meane by expounding , the breaking of them up by doctrine vp , and by doctrine and praier to applye them to the severall vses of the Church by lively voyce , far be it from me to thinke otherwise . But if you meane by expounding . to make homilies vpon them , or liturgies by writing to be thrust upon the publique assemblies , you are wide , and now iustifie homilies insteed of preaching , and written praiers instead of praying : shew your warrant . The CHVRCHES power is limited by the word . G. GIFFORD . When the prayers be framed and composed of nothing but the doctrine of the Scripture and after the rules of true prayer , nothing is brought in which God hath not commanded , J. GREENWOOD . THis might have come in before your raylings , but you sawe it was too silly : where is that commaundement of God , that all mens writinges in forme of prayer agreable to the Scriptures should be brought into the publique assemblies , your bare worde is not enough to put me to silence . And when you have gott them into the Church , you must prove that God hath commaunded they should be read for praier . Where I said our Sauiour Christ never vsed the wordes when he praied . in that forme of praier he gave to his Disciples , nether commaunded his Disciples to say over these wordes , nether do we reade that ever his Apostles did use them , or enforced others to vse anie certaine number of wordes , you say I spake vntrulie . For say you the Disciples desired him to reach them to pray , as Iohn taught his Disciples , and he commanded them , when you pray , say Our Father ; etc. Luke . 11. and S. Math. an Apostle hath deliuered the same to the whole Church , I answer I have never heard that Iohn Baptist taught his Disciples to say over certeyne wordes , nether can it be gathered by our Sauiour Christes answere , for he answeared not alwaies the verie demaunde according to their wordes , but thereupon tooke occasion to instruct them as the sawe neede . And I have proved by the 6. of Math. that our Saviour did not commaunde them to say over the very wordes when they prayd : for the word Houtos in Mathew signifieth after this maner : Againe that Math. recordeth not the very number , or the very same wordes that Luke doth . And now I reason thus : if Christ had commaunded those very wordes to be said over in praying , then we must alwaies when we pray , say over those wordes : for in Math. 6. he saith when you pray , pray thus . Our Father etc. The etc. The word when sheweth , that this commaundement is to be observed at all tymes : And then the Apostles sinned in praying other wordes Acts. 4.24.25 . Furder it being the most summary forme of praier , most ample , most perfect etc. if those wordes were commaunded to be said over , then we ought not to vse any others , for he is accursed that bringeth not the best offrings he hath . Malach , 1.14 . By all these it is euident that our Saviour nor his Evangelists tyed no man to the very wordes saying over , but according to that forme and those instructions : and now leave of your popish dreames . Yet you would make men belive , I reasoned thus , that the Apostles did not nether our Saviour himself , or anie that we reade of , vse these wordes in praier , therfore they did not use it . Nay I said , they did not vse these verie wordes in their praiers , but vsed other wordes according to their particular wants , as our Saviour in the 17. of Iohn is said to do : therfore he nether vsed nor commaunded others to say over those wordes . And so I may well cōclude , that to impose certaine wordes to be read or said by roate for praying , vpon the Church , especiallie mens writings , is an intollorable pride , even a setting of men in the place of God : Also that to vse them or bowe downe vnto them in that order , is sinne , and a breach of Gods lawe . The fourth Argument . Because true prayer must be of faith , vttered with heart and lively voice : it is presumptuous ignorance to bring a booke to speake for vs vnto God &c. The fift Argument . To worship the true God after an other maner then he hath taught , is Idolatrie . But he Commaundeth vs to come vnto him , heavie loaden with contrite hearts , to cry unto him for our wantes &c. Therfore we may not vse reading of a dead letter , instead of powring fourth out petitions . The Sixt Argument . We must strive in praier with continuance &c. But we cannot strive in praier and be importunate with continuance , reading vpon a booke . Therfore we must not reade when we should pray , G. GIFFORD . These 3. I ioyned togeather as having no weight , you say I answeare by plaine contradiction without Scripture &c. And after wardes is not my bare deniall as good as you bare affirmation : &c. I. GREENWOOD . STay your selves and wonder they are blind and make blind . Is ther anie doctrine more spirituall , anie more inculcated by the holy Ghost , thē this accesse vnto God in the mediation of Christ , by his owne spirit to make our mindes knowne vnto God , to offer vp the fruits of his owne spirit in vs , and fetch encrease from him by this secreat worke of true inuocation with the heart and voice ? This colloquie with the high maiestie of God , is it a matter of no weight to learne to discerne between diverse exercises of the spirit , and to exercise his graces aright according to his will ? Right is it said , the wisedome of God is foolishnes to the naturall man . But Mr GIFFORD . wil say he graunteth the propositious true and weightie maters , it is the Assumptions that be so frivolous , & as he said a litle after , ridiculous : wel , let them he weyed . 1. That reading instead of praying is not a powring fourth of the heart by lively voyce . 2. That it is a quenching of the spirit , to reade an other mans wordes vpon a booke , in the very action of powring fourth our heart as we pretend . 3. That it is not an vnburdening of a contrite heart by faith , but an ignorant action to reade for praying . 4. That we cannot strive in praier , continue in praier , be importunate etc. by reading vpon a booke . These are matters he thinketh of so litle weight , the bare deniall and contradiction wherof he holdeth of such credit , that it must suffice for answere , seing he saith he hath before proved the vse of reading . See here he caleth it the vse of reading ; He could not say that reading is praying , nether that these two exercises of our Faith can be vsed both in one instant , as one action . I have shewed that proseuche & anagnosis , praying and reading , are divers actions both of the minde and body : let the reader consider what weight then this matter is of , to talk with the living God . But for the benefit of such as have grace to savour the things that are of God , I will a litle illustrate the Assumptions , at least some of them . 1. That it is a quenching of the spirit to reade an other mans wordes vpon a booke , when I should powre fourth mine owne heart , the word itself must be considered , the Apostle commaundeth saying 1. Thessaloniaus . 5.19 . extinguish ye not the spirit . Now to suppresse and leaue vnvttered the passions of our owne heart by the worke of the spirit , giving vs cause of our owne heart by the worke of the spirit , giving vs cause of prayer , and instead therof to reade another mans writing , I doubt not wil be founde and judged of all that haue spirituall eyes to see , a quenching of that grace , yea in that action , the reading hindreth vs from pleading our cause with God , according to the occasions we see in our owne hearts . And by not teaching men to drawe out the graces of God in them , to offer vp the sweete incense of his owne spirit in praier , but an other course devised by fleshly pollicy , the people growe into such Atheisme , that they learne not all the dayes of their life to lay open their owne soule before the Lord in praier . How much more then , by imposing stinted wordes to be read in the whole assemblies , insteade of the liuely graces , making it a sufficiēnt ministerie to reade ouer such beggarlie wares , do you abandon Gods spirituall giftes , and make an assemblie of Atheists in most places of this land , yea trulie in the best assemblies compell such wares to be read , when and where the liuely voyces of God present graces should onely be drawē fourth as an holy odour vnto the Lorde . Yea I appeale to the consciences of al that feare God , if this have not brought the land generally to Atheisme , that not one amongst an hundred can call vpon God . 2 That it is an ignorance to presume to come into so neere a conversing with God , and to do one action for an other , so offring the sacrifice of fooles , let it be sufficient proof that reading is not praying . That it is presumptuous , to bring such lame sacrifices when yov know to do better , let , it be considered whether you would so vncircumspectly , and carelesly approche to the presence of the Prince or any noble personage . Then if he be our Lorde where is his honour , his feare etc. when we wil teach men and compel men to do they knowe not what in his sight , and to offer such lame sacrifice . The Priests themselves care not what offring they bring to him Malach. 1. Thirdly the reading praier can be at no hand a striuing in praier , for the worde agoniso which is read Rom. 15 , 30 signifieth to contend in fervency both in minde , and worde , to preuaile with God as Iaakob wrestled with the Angell , and said , I will not let thee goe except thou blesse me , Genes . 32 , 24.25.26 . Such ●rist you shall see throughout the Psalmes in the praiers of David , and the Prophets , alas , how this should be performed either by feruency or contynuance , let the wise consider . 4. For importunacy and continvance in praier , whereof we have many precepts , let the worde be looked vpon , which is proscartereo to insist by perseverance etc. as we see our Saviour Christ make plaine vnto vs by a parable , Luke 11.5 ▪ 6.7.8 , and Luke . 18.1.2.3.5.7 . now shall not God auenge his elect which crye night and day ? Experience we see in Moses , who when he lifted up his handes to heaven the Israelites so long preuayled : Exod. 17. You can not make your read prayers serve in this vse with all your divises , For how would you effect this , except to make the Priest reade till he sweat againe , with vaine repetition , and the people that use such stinted praiers to say them often over , as the Papists their fifteene Aue marias & fiue Pater nosters as a cure of altheir grieves . By this litle I have spoken , it may appeare ( though the Lorde knowes I am a man of vncricumcised lippes , neither able to vtter that God giveth me by faith to see in these high thinges , neither yet comprehending anie title of the excelency , of them ) it I hope it shall appeare to Gods children , how odious your marchandize is in Gods eyes , and how you make the ordinances of God of true prayer , of none effect , by your traditions , he onely approving the lively graces of his owne ministerie , and such as have giftes and are called thervnto , to be his mouth vnto the people , and the peoples mouth vnto him in the publique assemblies , you invent a newe worship and extinguish his , which maketh men fall into dissolutnes and bloudie tyrannie against his Sainctes . And where I alleadged that Paul would pray with the spirit and vnderstanding , and therefore not vpon a booke , you answere that Paul had no such neede of a book as other men have . But if you had looked vpon the text better , you should see , that the Apostle in his owne person teacheth what ought to be donne in all Churches & of all men , And that he there taketh away the abuse of spirituall giftes . I Corin. 14.15 and in the same Chapter sheweth that this and all other his doctrines are commannments of God . vers. 37 nowe either God prescribeth two wayes to pray , or els your reading for praying is a devise of man . But your self have confessed there is no commaundement to reade prayer for praying . Yet here you cauill with your stale shift , that Paul taught others to singe Psalmes vpon a booke , which is a meere evasion , seing singing is not praying . The same Apostle faith to all that are borne of God , because we are sonnes God hath sent fourth into our heartes the spirit of his sonne which cryeth Abba Father . So that although we have not like measure of grace , yet if we cannot pray we have uot the spirit of God , Gal. 4.6 . I alleadged as you say a reason here , why praier read cannot be true praier . Jn reading we fetch the matter from the booke which moueth the heart , In true praier we fetch the matter from the heart which causeth the mouth to speake . Your answere is , that this a most ridiculous vanitie , for tell me ( say you ) this , when we bring fourth in true praier matter frō the heart which causeth the mouth to speak , hath not the heart bene first moued with the worde of faith , etc. Let men here , witnesse with me , what cause I had to esteeme you as a skorner . Againe , how empty you are of any spiritual favour . And here you haue no answere to give , but aske me certaine questions : First whether whē we bring fourth in true prayer . etc. the heart hath not beene first instructed . To this I answere , that againe you confesse the reading praier vpon a booke is not praying , but an instruction of the heart to praye . If you would stand to this , we should not neede have so much labour , and all the places of Scripture which you have alleadged for to proove reading praying , have beene meerly wrested by you to deceaue the simple . Well ( say you ) but if the heart be first instructed before it can vtter matter in praier , whie may not the heart againe be moued with hearing or reading the worde , and so vtter prayer . Yes I graunt and still you graunt me , that reading is not praying but moueth to praier : Thē all your assemblies that have no prayer at all , and all that vse read praier for praying do not praie but mocke with God . See if your Ordinarie will here be pleased with you , Yet you would denie all this with the same breath by a shift , saying : The heart in moved when one heareth the prayer of the minister and presently sendeth fourth prayers together with him . I trust you will not say that the heart of the hearer prayeth one thing , and the Minister an other , againe the praier of the minister is the prayer of the people , by Gods ordinance , whiles they think one thinge , and are mert to one end , for anoyding confusion one speaketh , ye all pray togeather one thing . But the minister may as well preach and pray , or reade any chapter and praye , as reade praiers , and praye both in one action of the minde , and voyce , which were strange . Your cavill then whether the heart may be moved , and pray , both at once , is taken awaye , seing you graunt reading and praying , two severall excercises of the heart and voyce , which cannot be performed at once with lively voyce . The conclusion is then , that either ye must fetch the matter out of your booke when you reade prayer , and so do not pray for the particular wants wher with the heart is moued and pressed before you come , or els you pray not with lively voyce at al , when you read : The Lorde then having taught vs to breake vp our owne hearts , and powre fourth our petitions with heart and voyce , give grace to al his people so to worship him . The Seventh Argument . We must pray as necessitie requireth . But stinted prayers cannot be as necessity requireth . Therfore stinted prayer is unlawfull . G. GIFFORD . To this I answered , approving the Proposition . And in the Assumtion I did distinguish of matters to be prayed for , as that there be thinges necessarie to be praied for at all times . and of all men : of these a prescript forme may be vsed at all meetings of the Church , there be matters not at all tymes needfull to be praied for , for such there can be no prescript forme to be vsed contynually , &c. I. GREENWOOD . I Have proved in the first Argument , that no mens writtngs are to be brought into the publique assemblies , for there the liuely graces of Gods owne spirit and Cononical Scriptures onely must be heard : In the Seconde , the vnlawfullnes of reading for praying , in the third , the vnlawfullnes to impose any thing by commaundement , that God hath not commaunded . And here we shall handle in few wordes the end of your stinted praiers . Your distinction is , far , differing from the wisedome of the spirit , for though many thinges be at all tymes needfull to the publique assemblies , yet stand not the assemblies either all at any tyme , or anie at all times in the same neede and feeling of them , or fitnes to receave them , so that except you cā make all assemblies in the same want of such thinges as are alwaies needfull , or any at al times in the same preparednes to aske , and use them that be needfull , you can make no stinted prayers for them . Give eare then to the Scripture in this point 1 Cor. 2.11 . For what man knoweth the thinges of a man , if not the spirit of man which is himself , &c. Againe , who knoweth what ( shal be ) tomorrow ? Whiles you then thought to have founde out more then the only wise governour of his house lawe needfull for his worship in his Church , and of every soule , you have lifted up your self into his seate : and taken the office of his spirite upon you , who searcheth the heartes and knoweth the reynes , and teacheth his people how and when to aske , according to his will and their needs , Rom. 8.26.27 . also the spirit helpeth our infirmities , for what we should pray as we ought , we know not : But the spirit it self maketh request for us with sighs and groanes , which can not be expressed : Yet searching the heartes knoweth , the meaning of the spirit , because he maketh request for the saincts according to the will of God . And wher you say then , that if we marke the prescript forme of prayers of all Churches , we shall see this regard , that nothing be left out which is necessarie , etc. This bewrayeth your shallownes , the wisedome of the flesh is foolishnes with God : who hath searched the depth of Gods spirit , or knowne the minde of man ? who can prescribe the estate of all Churches , and what every moment is needfull to be praied for ? Odious then is such drosse of a fleshly mans heart . Your second provision , that nothing be prayed for in your liturgy that falleth seldom out , but they are limited to the time . Your Church hath not this provision , you compell men to pray against thunder and lightning at midd winter , and in your most solemne feastes against sodeine death : But the truth is , till you amend your wayes , God will accept no sacrifice of you , much lesse requireth this at your handes , to doe more in his worship then he hath commaunded . And where you say , in the Church of England the preachers are not limited touching the matter of their prayers , it is not true , you are all sworne to your portuis , howsoever , you may omitt some of it for your Sermons , and under pretext therof . what part you will . And why is ther not a forme for prayer prescribed , to be used after and before your Sermons ? is it because the text is not allwayes the same , or that the speaker is not in like fitnes , or the auditorie in the same preparednes ? I assure you these thinges might be sufficient cause why you cannot use alwaies the same wordes , and pray according to your necessities , and even so standeth the case for al other affaires in the Church . The disposition of the soule and the distresses thereof , continve not in one state one howre . But let me tell you why you have no forme of praier for your preachings , In manie of your parishes , or ( as you would have them ) Churches , Sermons are of those rare thinges , whereof you saye ther can be no prescript forme of praier , yea your liturgie approveth a ministerie and sufficyent administration without anie doctrine , which sheweth it came out of the divells forge , and not out of Christes Testament . But seing you would take vpon you to set so manie prescript formes of prayer , as ther are thinges necessarie for every assemblie to pray for , wher Christ hath set none . And if it were a thing so necessarie to have prescript wordes at the administration of the Sacraments , I asked you whether our saviour Christ had not forgott himselfe as you thought , that when he commaunded his ministers to go preach and baptise , and shewed them the wordes of institution , and the Elementes to be vsed with all things thervnto needfull , he did not prescribe some forme of wordes for prayer in particular : In the tabernacle every pinne was prescribed , so that ether such formes of praier are not necessarie , or Christes Testament hath some wants . To this you answere , that it is not of necessitie ther should be a sett forme of praier prescribed for the administration of the Sacraments : The minister may conceive praier , etc. Hold you to this , that it is not of necessity : you will denie it againe in the next Argument . Wel here you graunt , it is not of necessitie . But you have not answered me , tell me whether you hold it necessarie or no . if it be at all times necessarie , the Testament is not perfect . Againe do you not hold it of necessitie , when you excommunicate men , & depose your ministery for not observing it ? But you saye , it is for conveniencie , If it be a part of Gods worship , and all times convenient , then is it necessarie , and if it be not necessarie , put such conveniency in your corner Capp , or surplus . Nowe if it be necessarie at all times : you must prove it is commanded in Gods worde , or els say that all things necessarie in Gods worship be not conteyned in Gods worde , which were blasphemous and papisticall to affirme . To this you graunt all things necessarie and convenientare conteyned , and aske if I be ignorant that ther be manie thinges conteyned in the Scriptures , that are not expressed in particular , but be gathered from the generall rules . No , I am not ignorant of this ; but if it may be gathered ether by expresse wordes , or by generall rules , that there should be prescript formes of praier for the administration of the Sacraments , or anie other particular action of the Church , then must it be so of necessitie , because God hath commaunded it , though not in particular , yet in generall rules : But you graunt it is not of necessity : therfore it is not commaunded in particular , nor conteyned in anie generall rule , Yet you demaunde of me , if one should , obiect that ther were not commaundement in the scriptures , nor example for anie prayers to be made at all before preaching etc. I would say he should lye against God , we have both . For the Apostle shewes it was the chief part of their office , to continue in the worde and prayer . Act. 6.4.1 . Cor. 14. and 1. Tim. 2 , 1 Acts. 2.42 . besides , all things are sanctified vnto vs by the word & praier . And because they never vsed doctrine in the Ch. , but praier wēt before therfore their meetings is said to be vnto praier , some things ther are I graunt that are not prescribed in particular , and yet are commaunded by general doctrine , as baptisme of Infants . But whatsoever is commaunded either in particular or necessary collections , from generall rules , are of necessitie to be obeyed , as the commaundements of God and may not be altered , but your particular forms of prescript wordes have no such warrant . Nowe seing you would have no prescript wordes of prayer for the minister to vle before his preaching , not of necessitie for the Sacraments , & have none for excommunication , etc. I wondred wher of your Portuis is made , & wherto it should serve , except for churchings , and burialls and such popery , wherby you leaue the commaundements of God to sett vp your owne traditions . And here vpon I demaunded , wherupon you would make your stinted and sett praiers . You marueile I should be so babling and make such questions , you meane about your babling worship . You saye of the particulars of the Lordes praier . I demaunde nowe againe , whether you can number the starres of heavē , or the sandes of the sea , if not , much lesse the particulars of the Lords praier . There is medecine , and direction of praier for every soule & every disease , therfore to be drawē fourth by doctrine & parier as need requireth , you would sett a liturgie vpon some thinges , and compell men thervnto every meeting , which were no thing els but to seale vp the fountaine , and send men to the drye pitts of your execrable devises , from the whole fountaine , to a pitcher of water , from the liuely graces of Doctrine and prayer , to your owne writings . Paul commaunded to pray for Kings and Princes , yet bounde no man what wordes to vse . The Lord give you repentance of such presumptuous sinne , as to alter his worship . If you cannot knowe the estate of the soule before hand , you can make no formes of wordes for it . The Eight Argument . Read prayers were devised by Antichrist , and maintaine superstition and an Idoll ministery : therfore read prayers and such stinted service are intollerable &c. G. GIFFORD . Antichrist devised manie blasphemous wicked prayers . But to say that the making or following a prescript forme of prayer was his , is most false , for there were Liturgies in the Church of olde , before Antichrist was set in his throne &c. J. GREENWOOD . THe Scripture never inforced to reade praiers for praying , nether stinted vs what , or how manie wordes to vse , nether is the formes of praier prescribed in the Scripture and devise of man . Let vs then hold these two to be the matters in hand , the one , reading in steade of praying , the other , stinging and limiting by a written liturgie , what & howe many wordes to pray , with all other such prescriptions as your liturgie conteyneth All may be affirmed antichristian which is not warranted by Christs worde : Yet your liturgie , is even from that Antichrist lifted vp into the throne you speake of , as may by all men be seene that will compare it with the Portuis . And ( as I have heard ) the Pope would have approved of your liturgie , if it might have bene receaved in his name . Nowe we have proved in the discourse before , that reading for praying hath no warrant from Gods Worde , which maketh them two severall and divers actions every where . Here then we must consider something for an other liturgie , then Christes Testament which we shall find to be nothing els , then an other gospell . And because Mr Gifford saith ther were liturgies in the Church before Antichrist was lifted vp into his throne ( which I will not denye ) I would have all men vnderstand that I do not go about to prove the church no church that hath a liturgie ( as mine Arguments are falslie wrested to that purpose ) but to prove the vnlawfullnes of such liturgie thrust vpon mens Consciences , is onlie my determination through Gods assistance . The worde liturgie signifieth publicum manus , ergon Laon , the worke of , or for the people : that is the very execution of the ministerial actions in the Church , according to the worde , of all the officers therof , that is the practise of those ministeriall duties prescribed by Christ , we may euery where reade . Jn the first of the Gospell of Luke the 23. verse it is said . And is came to passe that when the daies of his ministration were past , he went home to his house , meaning , Zacharias : where we see the worde Liturgie for his execution of his ministeriall function . Now this Leitourgia of the newe Testament , is even the rule and function prescribed by Christ , for the puqlique actions to be donne in his Church : which leiturgu of Christ is perfect , and he pronounced accursed that addeth any thing therto , or taken any there from : yea al mē are bound to keep the true patterne therof , without alterration or innouating anie part of the same as is called a commaundement to be kept without spott , till the appearing of our Lorde Iesus Christ . Nowe , to make an other leiturgie , is to lay other foundation , and to make an other Gospell , not that ther is an other Gospell , but that there are some willing to pervert the Gospell of Christ . Then your leiturgies to which you are sworne , and by which you administer , being ( as you cannot denie ) an other leiturgie then Christes Testament , is plainely an other Gospell , for the Canons and rules you prescribe and impose are such , as he hath not prescribed or commaunded , or at the best , a transforming of his ordinances . Now if you should say , you do nothing but make laws of particular thinges collected from the scriptures , and with that collour impose your leiturgies , we have shewed the vnlawfullnes of bringing anie mans writinges , as rules into the Church , For the explaining of the whole will of Christ , so far as is meet for vs , he hath given vs his officers to administer , according to his liturgie by liuely voyce , and due execution of all things by one rule . Making then a newe litourgia , you must also make a new ministerie , for Christes ministerie cannot administer after a counterfeit liturgie . And that Antichrist was the cheif Innouator of this liturgie ( howsoever the thing might be long a working by litle & litle ) it is plaine when he is called Antikeimenos that opposite man , or laier of an other foundation . Now we must not make all liturgies beside the Testam. , of like wickedness or blasphemie . But how neere the most heynousest yours approach , let him that answereth the other part of your booke witnesse vnto me . Nowe where I said you had confessed that you never read in the Scriptures any warrant to reade praiers vnto God , you say now , I knowe I have falsified your wordes . Surely it would be knowen , for I would not willinglie so doe , your wordes you say were these , to your remembrance : God never commaunded a man to reade praier : vpon the booke : Is not this the same that I saye : you confesse ther is no warrant for reading prayer : is ther anie thing warranted in his worship that he hath not commaunded ? Then you aske me if I will gather thus , is it not expresse commaunded , therfore it is not warranted . No you forgot the worde expressie to help your self to saye & vnsaye . I gathered , that because you said absolutely it was not commaunded , therfore it was not warranted . Here you come againe to shewe your ignorance in the scriptures , to say ther is not anie exprese commaundement to vse praier before or after doctrine . And remember , you here will have it a commaundement , and said before you hold it not of necessitie . G. GIFFORD . There would sundry inconveniences growe for want of a Lyturgie or prescript formes of publique praiers . I. GREENWOOD . STil I must put you in minde of the wisedome of that gouernour of his house the builder , beginner and finisher of our Faith Christ Iesus : he forsawe what inconvenience would haue growne if either men or Angells should make newe liturgies , or other formes of praier , then he hath prescribed , for the publique assemblies . Here therfore you deeply chardge him , not to have donne all thinges that were needful , in not prescribing you more formes thē he hath donne , or not suffered learned divines to impose their owne writinges vnto God . But see what the Scripture saith , who hath knowen the mynde of the Lord , that he might instruct him . Againe . wher is the wise , where the Scribe , where the disputer of this world hath not God made the wisedome of this world foolishnes ? To put you out of doubt then , that we neede not any newe liturgie , nor anie mens writinges to be brought into the publique assemblies , the Holie Ghost saith , 2. Timot. 3.16 . The whole Scripture is Theopneustos , inspired of God , and profitable vnto doctrine , vnto reproof , vnto correction , vnto erudition which is in righteousnes , that the man of God may be absolute , perfect fully furnished vnto everie good worcke . Nowe if onelye the Scriptures be Theopnestos , and sufficient to make Gods childrē absolutely perfect , even fully furnished to every good work , what blasphemie is it to say , sundrie inconvenience would growe , if mens writinges were not imposed vpon the publique assemblies ? And in this your wisedome , let us see what is the chiefest inconveniency that would growe . You say everye franticke spirit ( of which sort ther be manie in the ministerie ) would not only be unlike themselves , but varie from others . I answered , and still doe , that the Papists have not so weake a reason for their Idolatrous Liturgies , Rubricks , and Canons . You say it appeareth by all my Arguments , how meete a man I am to judge the weight of reasons alleadged by the Papists , and others : well I am weake , and you strong , foolish & you wise , yet might you have shewed me a weaker reason which they alleadge for their constitutions ecclesiasticall , as they cal thē . But my chief answere was ( wherby you might have beene satisfied ) that if it were but in Parases the ministerie should differ , it is no sufficient cause to ordeine liturgies . And if they offend in matter of doctrine or conversation , the censure of the Church should help that . The first you graunt , the second also you confesse , that the Church should censure such thinges : But you say ther are sundry other differences in administration of publique praiers & Sacraments , as in order and ceremonies which the Ch. is is to have regard of , and not to leave arbitrarie . All other ceremonies in Gods worship then Christ and his Apostles have prescribed us , are diabolicall , and not Apostolicall . Then , for all thinges donne in the Church in those publique actions , the offenders must be admonished , if they trasgresse the rules of the word . And for the others you speake of , you meane circumstances of time , place , kneeling , sitting , standing &c. of them there can be no furder lawes , then Christ hath prescribed , that all things be donnne to edifying , in comelynes and decency &c. of these to set particular lawes , were to breake the lawe of God , which leaveth them in the Churches liberty as neede requireth , to the glorie of God . In these thinges to doe anie thing contrarie to the generall rules of order , edifying , decencye etc. the transgressour is by those rules to be instructed , admonished and censured . Well , here you have made a faire hand , to make read prayers but a matter of order , which is all the worship you have , to bring in mens writings into the publique assemblies , to make thē ether rules to bind the conscience , and so put them in the place of Gods booke , or to reade them over for praying , is but a matter of order , well then put them in your cornerr Capp , we have enough of rules for the ordering of Christs spouse , without such Babilonish ware . Here you say mine experience is not so great as my boldness . I passe not to be judged of you , it is not like that the enchaunters of Egypt should knowe the beautie of Sion : ther is a cloude betweene you and us : we have ( blessed be our God ) a pillar of fire before us . An other fault you say in my former reason , is , that because the censure of the Church should redresse defaultes , therfore ther needeth no liturgie . Nay take all with you : No fault can be censured that is not a transgression against the rules of Gods worde , and those to be censured by the doctrine and admonitions of the Church , therfore we neede no liturgies . To the worde of God onely , ought all men to be bounde by covenant , and for the transgressions therof onely , to be censured . G. GIFFORD . The Church hath this power , to ordeine according to Gods worde , and to appointe such orders in matters of circumstance &c. as shall most fuly serve to edification . And then these orders being established the Church is to drive men to the observation of them . I. GREENWOOD . First , in this your papisticall mudde , I must tell you , your reading of mens writinges for prayer , is a falle worship of God , and not a matter of circumstance , And for matters of order and circumstance , which are no part of the worship , ther can be no other lawes made of them , then Christ hath made : As for ordeyning of lawes in the Church , it is to plead for unwritten verities , and to make the lawe of God unsufficient : neyther can it be according to the worde , to make anie lawe , that God hath not made , but an adding to his worde , which is execrable pride : these your wordes then ( according to Gods worde ) was but a cloake to cover the grossenes of your position : for the worde , ordeyne , or create lawes , is to make some , that are not made before : let us then see your cleane sentence to be this , The Church hath authority in matters of order and circumstance to make and ordaine lawes in his Church for his worship : now see how you contradict these Scriptures : Rev. 22.18.19 . Prov. 30.5.6 . everie worde of God is pure etc. put nothing to his worde least he reproove thee and thou be found a liar . likewise Deut. 4.2 . and 12.32 . and Gal. 3.15 . though it be but a mans covenant ' , when it is confirmed , no man doth abrogate it , or superordeine anie thing to it . And the second Commaundement forbiddeth anie such humaine tradition in the worship of God : all the Popes trinckets might be brought in by the same grounde : We would willingly have seene your warrant for this doctrine , your bare worde is not sufficient to impose other lawes then God hath made , upon his Church . This is the foundation of Poperie and Anabaptistrie , to give libertie to make lawes in the worship of God . Yet you will goe furder , that such lawes being ordeyned & established by publique authoritie , the discipline and censures of the Church are to drive men to the observation of the same . By your judgment our Saviour Christ was an Anabaptisticall Schismatique , that would not himself , nor his Disciples , obey and observe the traditions of the Elders : And what saith he unto pleaders for traditions . It is thus written Marke 7.5 . then asked him the Pharises and Scribes , whie walke not thy disciples according to the tradition of the elders , but eate meate with unwashed hands . Then be answeared , surely Isay hath prophesied well of you hypocrites , as it is written , this people honoreth me with their lippes but their heartes are far from me . But they worship me in vayne , teaching doctrines mens precepts . For you lay the commaundement of God aside and observe the tradition of men . And to helpe foorth your evill matter , instead of proof from the scripture , you fal out into furious exclamation against them that desire onely to have the worde practised : saying , who is able to imagine the innumerable divisions and offences in the practise of your anabaptisticall freedome , in which you deny the Church to have power to ordeine and impose any orders ? lett all men judge the venemousnes of this tongue , Christ pronunceth them accursed that add or superordeyne any thing to his worde , and you pronounce judgement of them , that onely obey his worde . Shall it be said that Mr Gifford holdeth , that the onely practise of Gods worde , would be the cause of iunumerable divisions and offences ? This hath bene Satans old accusation in the mouth of the most enimies of Christs Gospell : nowe it must be Mr Giffords accusation of Gods ordinances , to be insufficient , unperfect , etc. fearfull is his Apostacy from that truth he hath knowen . I take it , it is more like to be Anabaptistry , to practise any thing without warrant of the word , to make their own devises lawes , in Gods worship , then to doe nothing but what God hath commaunded , within the limites of our callings . For the franticke ministery , it came of your owne wordes , that therfore you must needes have a leiturgie , because ther are manie franticke spirits in the ministerie ? then I say , it is like you have a frantick ministerie , that cannot be governed without another liturgie then Christs Testament : For their great giftes you speake of : I will not compare with them . My reason from the Colossians was , that as the Church there is commaunded to admonish their Pastor Archippus , if he transgressed , and to stirr him up to his busines , so all ministers that caused divisions , contrary to the doctrine of Christ , were to be admonished , and avoyded , if they repent not : so that the worde of God , and admonition by the same , if they trāsgresse , is the waye to keepe all men in due order , and not imposing Leiturgies upon the Church , besides Christs Testament . And where you collected thus , that if read Prayers , and imposed liturgies be Idolatrous , then wher will you finde a visible Church say you . I answered that the true Church might erre , even in this poynte , though not in like height of sinne . Then you desire , that the Churches of England may find like favour at our hand : to which I answeare , let him that handleth that question with you , shew you , how your sinnes herein exceede other countries , and persequute such as reprove you . Your church ( as you all it ) cannot pleade ignorance . Your rayling speaches , of blind Schismatiques , Donatists etc. bewray what sweet water is in the heart : if you cannot prove your Church to be the established Church of Christ , they light all upon your self . Ther are none Schismatiques , but such as departe from the faith , shew wherein we have transgressed , & will not be reformed . In the meane tyme you are Schismatiques from Christ , in that you practise the Statutes of Omry . You chardge us with pride , for that ( you saye ) we imagine to knowe more then all the Churches uppon earth . This also hath bene Satans old weapon , to deface the truth Ierem. 18.18 . why maye not a simple babe in Christ see that , which whole nations have not seene ? we cannot but speake the things Gods Worde teacheth us : if we speake trueth , you need not oppose that we judge anie man , it is the worde of God shall judge us all , and I saye , it is an old papish Argument , to reason thus ( all Churches doe such a thing , therfore it is lawfull ) except you hold with the Pope , that the Church cannot erre , which were blasphemous . You are not well pleased that I will not say it is no Church that hath a liturgie imposed upon it , and because you have so often slandered me , that I hold it so , you take great paynes to conclude it . I have said that to impose mens writings , to be read in stead of praying , ' is to worship God after a false maner , that it is a devise of Antichrist , a deade letter , quenching the spirit , not of faith , Idolatrous changing the worke of the spirit into an Idoll , breaking our Christian libertye , and so most detestable . By these speaches I condemne all Churches say you : this is not true , I condemne but the sinne . But you have sayd J deny that to be the Church , that hath any thing imposed . I say you speak an open untrueth ; and remember the judgment of him that inventeth and maketh lyes : And God give you grace to repent , if you belong to him . The consideration of this our discourse , I hartelie commendo to be dulie and uprightly wayed , of all that feare God , who graunt us his grace to forsake any sinne , where it shal be shewed us , by how weake instruments soever it be reproved , and pardon me all my defaults , in this my hastie answeare . Thus have we seene the unlawfullnes of thrusting mens writings upon publique assemblies , and reading instead of praying . A generall Argument against their worship , in respect of their present estate , both of Ministers and people . The Prayers of such ministers and people , as stand under a false government are not acceptable , not onely because they aske amisse , but because they keepe not his Commaundements . The prayers of such Ministers and people as be subject to Antichrist are abhominable : Those Ministers and people which stand subject to the Bishops and their Courts , are subject to Antichrist &c. Therfore their prayers &c. G. GIFFORD . These do concerne the third and fourth accusation , and therfore the answere is included in the answere to them . Yet I take exception against the first , that the Church may be holden by force from executing Gods commaundements touching externall governement , and yet be the true Church of God , I alleadged the Church that was holden captive in Babylon &c. J. GREENWOOD . HEre , after your acustomed manner , you offer me great wronge , first , insteade of answeare , you alter the question very subtilie : then you dismember my former answeare , and not onely so , but you have nether let my former answere be answered , nor printed . Thus you alter the question , & answere not , where the proposition speaketh of a ministery & people standing under a false government , you say the church may be holden by force , from executing Gods commaundements in externall government , wherof I never doubted : what is this then , but to deceave your Reader , both to judge sinisterlie of me , and be drawen from the truth himself ? But indeede you meane not this ( holden by force ) of civile bondage or persequution , for then ther were no difference betweene us , and mine Argument should stand untouched , You affirme then that the Church may stand under a false government , inforced therunto by the tyranny of the enemie , and yet in that estate be the true apparant Church , by open profession , which is nothing els , then that the Church may professe Christianisme and Antichristianisme , both at a tyme , subject in minde to Christ , and subject to Antichrist in outwatde obedience . That you hold this doctrine in this place , the processe of your matter proveth , and to make all plaine , your wordes in the last writing ( which here you summe up ) were these . But if the Church at any tyme be by mayne force restrayned from some priviledges , or have some government set over it , which agreeth not with Gods worde , which it cannot avoid & ct See now how smoothly this man hath put away the crosse of Christ , by teaching men to stand under a government , contrarie to Christes . I thought the ordinances of the newe Testament had beene a kingdome that could not be shaken . Heb. 12.28 . that none could have beene a member of Christ , that receaveth the marcke of the Beast , though it be but in his hand , or could be holden a member of Christ , by outward profession , that here had beene the patience of the Sanicts , to suffer unto death , rather then to bowe downe , either in minde or bodie to an other government , then Christs . How is he a Lorde to them that are not governed by him ? Well I needed not to have stod upon this doctrine , but that be nether printed my former answere , nor answered in these pointes , and myne owne copie taken from me by the Bishops : so that this man may retract what he will , & accuse as please him : if he have any common honestie , let my former answeare be seene . But to prove the Church may be subject to an other government then Christs , which is even to say , that a man may give all alleageance by outward practise to the Kinge of Spaine , and yet be her Majest. true subject , He saith , the Church was holden captive in Babylon , where he as cunningly hideth himself as before , though in my last writing , I urged him to answere , whether the Church in Babylon was subject to their Idolatrie , or no . To the civile power I doubt not they were : But if the Priestes and Levites stood Priests to the Idolatrous worship in Babylon , whether the people of Israel bowed downe to the outward practise and obedience of their Idolatrie , or no : then , if they did so , whether they stoode by profession the children of God , or apostate in that estate . None of these thinges have you answeared me . Let the examples of Hanania , Mishaell , and Azaria testifie Dan: 3. The people that retourned repented their transgressions , wher they had any of them sinned , and made a new covenant with the Lorde , before they were receaved , Ezia 9.14.15 . and 10. cap. 2.3.8 . Yea the voyce of God was this , come out of her my people , and touche no uncleane thing and I willbe your God . We are before thee ( saith Ezra ) in our trespasse , & we cannot stand before thee because of it . You never renounced your Antichristian ministerie , you never made a new covenant since the deepe defection of Poperye , but still minister in that kingdome , and wil not repent , yet boast your selves to be the Church of God , cryinge out , the Temple the Temple . I answeare then directlie , that whiles you stand subject unto , and practise and communicate with other orders and governments , then Christes , you are not by outwarde profession the churches of Christ . I may not with you omitt the worde ( willfull ) because you persequute the light , & so much higher is your sinne . Here I must forewarne the Reader , with diligence to consider Mr. Giffords disagreement and mine , he having accused me of a fundamentall heresie ( as he callet hit ) wheras he himself maintayneth most grosse errors , wherof J reproved him , yet he persisteth , Namely , that the regenerate man may be said to stand in bondage to sinne , by reason of the corruption of the fleshe that is in us , and of our unperfectnes in this life . Then , that one standing in outward bondage to open knowen sinne , may in that estate be accompted and communicated with , as the servant of Christ by outward profession , both at one instant : which is as much to say , we may be to mans sight , the servant of the Devill , and the servant of Christ , both at one tyme , by outward profession : so none should be excommunicate : none be without , the world and the church light and darknes , Christ and Belial , should be mingled togeather . These heresies wherof , he most unjustly and untruly proclaymeth to be mainteyned by us , is , that the regenerate man consenteth not to sinne , after regeneratiō , although in the last writinge I testified the contrary : Namely that the whole church might erre , might committ some kinde of Idolatrie , that no man was free from committing sinne , etc : And now I testifie to all the world , that I was never infected with anie such Anabaptistery , but have everie where resisted such damnable heresie . I have learned and taught manie degrees of sinne , and differences of transgressions , which the deare children of God fall into , after regeneration , in thought , word and deed , of ignorance , of knowledge , of presumption , slippes , transgressions , and obstinate sinne : Yea that ther is no sinne , except the sinne against the holy Ghost , but Gods children , may commit it after regeneration , and be renued by repentance , which we ought to pray for in all sinners , but that one sinne except . Not that men should here upon take boldnes to sinne , because God giveth repentance to his elect , wherin the riches of his mercy appeareth , but rather serve him in trembling and feare , as a jealous God , least with Esaw we find no place to repentance , though we seeke it with teares . Againe , though in Gods sight , his elected are never forsaken utterlie , nor the Holy Ghost utterly extinguished in the repentance , yet to mans jndgement he that committeth open knowen sinne , and persisteth obstinately in the same , cannot be held the child of God to us , by outward profession , but must be cutt of Numbers 15.27.31 . Matt. 18.17 . and 1 Cor. 5. till they repent . Much more none that stand open professed members of the false Church , subject by the least outward bowing downe to this antichristian Hierarchie , and so continuing in bondage to a false government , can be holden of us be true professors of Christs Gospel . Now let us peruse the several doctrines . Mr Gifford affirmeth , that the true Church might stand in bondage to a false government , yet in that estate be helde , & communicated with , as the true Church , by outward profession : his wordes in waye of proof , be these . They may with St. Paule say , It is no longer I that doe it , but sinne that dwelleth in me . for if the yoake wherwith he was held captive in part , could not sake from him , but that he was the Lordes free servant , it is no reason that some outwarde bondage should make the Church not to be the spouse of Christ . If a man commaund his wife ( saith he ) to do a thinge , and ther be violent force to withold her , shee is not to be blamed . Rom. 7. Mine answere to this he durst not print , but perverted my wordes , so manie as pleaseth him , nether can I yet come by a copie of my former writing to shew , what I then replyed . Now consider what government is , and what bondage is , and then behold the wickednes of this man : Spiritual government is that soueraigntie , Dominion , and regiment that Christ Iesus , by his spirit , lawes , ordinances , and officers exerciseth in , and over his church , as it is written : And thou Bethlehem Iuda art not the least among the Princes of Iuda , for out of thee shall come a governour that shall governe my people Israell . againe , thy Scepter is an everlasting Scepter . I have set my king vpon Syon my Holy mountaine , Mat. 26. Psal. 3. and 45 , and . 110 , these lawes and ordinances wherby this kinge raigneth , are caled a kingdome that cannot be shaken Heb. 12.28 . they that have not him to reigne over them , are by outward profession none of his . If I be your Lord , where is my honour ? againe those myne enimies which would not that I should reigne over them , bring hither , and stay them before me , Luke . 19.27 . Also bondage or servitude is to be commaundement , and to yeild obedience in subiection . Now to be in outward bondage to an other outward government , other lawes , officers , and ordinances then Christs , is to be by outward subiection servants of Antichrist , which hath another foundation : for by outward profession we cannot stand ( to mans iudgement ) professed subiects to two kings at enmitye . But we must be an enmity to the one , and so esteemed of all men , much lesse members vnto two divers heades . This then is mine answere here . 1. That it is an heresie to say a man may stand in bondage to open knowen sinne , and the free seruaunt of Christ by outward profession , both at one instant . 2 , That it is a falsifying of the Scripture , to say that St. Paul ( in the 9. to the Romanes ) was in bondage to sinne , when he , in the inner man resisted sinne , and daylie preuailed against the sinne , which his flesh would have led him captiue in , if there had not beene a stronger power to overcome that enimie , For he ther reasoueth of the benefits of the law , to manifest our sinne , and our conquest over sinne by daylie repentance , and reproving of sinne in our selves , fighting against sinne in our selves , and labour to have victory over sinne , though it continuallie rebell . 3. How blasphemous were it to contynue in knowen sinne , in bondage to it , and to say , it is sinne that dwelleth in vs , and not we , and so still to blesse our selves without amendement . O horrible peruertinge of the Scriptures to mens distruction . 2. Pet. 3.16.4 , That ther is no Argument to be drawen , nor consequence to followe , from the reliques of sinne , and corruption of the fleshe in one man , or the whole Church , and a professed bondage to all false government : no not betweene the open committing of sinne in the whole Church , or some members therof , and a professed homage and subiection vnto false government , we cannot be partaken be partakers with the false Church & state , at no hand . 1. Cor. 10.21.5 . Lastlie , that the subiection to an other government , is as a wife that committeth adulterie . Hosea . 2. I then reason thus on the contrary with you . Any man that after regeneration committeth open knowen sinne , and contynueth obstiuate , as a bond servaunt ther vnto , standeth not the professed servaunt of Christ , but of sinne . Ezechiel . 18. till he repent , so the whole Church , that persisteth in the open knowen sinne , and persequuteth the messengers that reprove the same . They , as everie , member of the false Church standeth a professed servaunt of sinne , so the whole assemblies that stand ; professed subiects of false government , no censures of admonition belonging vnto them , but calling of them , to repentance & separation from the false Church . Then , as the wife that giveth her self to be one with an other man , is an adulteresse Rom. 7.3 . so that Church that subiecteth herself to an other government , ordinances , and lawes then Christs , is an harlot . Now lett all men say , whether I had not iust cause to say , you speak like a carnall libertine , and an Athiest , yea now , as one having his conscience seated . to affirme , that the Church , remayninge in open knowne bondage to a false government , may saye as Paul said , it is not I that sinne . And , that continuing in that adultrie she is the spouse of Christ by outward profession . You would saye it were a false Argument , to say , the Church hath manie imperfections , ignorances , transgressions etc. therfore standeth in bondage to sinne , nay standeth in bondage to an other heade , and an other government then Christ . Even so , to saye the Church doth sinne , therfore may contynue in bondage to sinne , is false doctrine : nay , to say it may stand in open professed subiection to Antichrist , & be esteemed the Church of Christ by outward profession in that estate , is damnable doctrine . It is the flat contradiction of all the rules of the Scripture , to say , a man may stand in bondage to sinne , and the free servaunt of Christ by outward profession , by mans iudgement , at one tyme , seing the obstinate offenders are to be cast out of the assemblie : But nowe , though the regenerate may fall into these high sinnes , and contynve in their sinne a long time , yea manie yeares depriued of Gods grace , to mans seeming , & to vs he is the servant of Satan for anie thing wee see , yet the Spirit of GOD is never vtterlie extinguished or or deparred , after regeneration , but will recover the man againe , and bring him to repentance , as David after a whole yeare , for the stronge man once displaced and cast out by a stronger then he , the spirit never vtterly departed againe , for then it were impossible that man should be renewed . Mat. 12.31 . Heb. 10.29 . and . 6.4 . And herevpon I might saye , Paul never contynued captive in sinne but was alwaies renewed by repentance . Furder , this spirit of God ( the sparkes wherof were never quenched vtterlie ) did not , nor could not consent or give place vnto sinne , for here is the enmitye and battel betweene the spirite and the flesh , everie where spoken of . Gal , 5.16.17 . Rom. 7. May I not now say then , that Paul never contynued captive vnto sinne , nor consented vnto sin concerninge the inner man , or gave place vnto sinne in that place mentioned , without heresie : And still reprove you , that when Paul reasoneth of the old man , or corruption in him , you will conclude it of the new man , or inner man , and of the whole man , when you see evidently , he opposeth the one against the other : For whiles the spirit striveth against sinne , and raigneth in vs , though the fleshe rebell , and cause vs to sinne seaven times a daye , yet are we not overcome of sine , so to remayne in bondage no sinne , that it should contynue to raigne in vs , as you may see in the same chapter Rom 7.5.6 . Where you alleage then , that Paul saw a lawe in his members , which did lead him captive vnto sinne , you do falsifie the text : for he saith leading me captive , and not did leade etc. for ther was a stronger then man , that suffered not the lawe of his members to reigne : for saith be , I my self in my minde serve the law of God , but in the flesh the law of of sinne , so that the whole man could not be said to serve sinne . But ( say you ) afterward as concerning then the inner man we may besaid to serve the lawe of God , and thervpon be called the free servants of Christ , notwithstanding this corruption of sinne in the flesh : So the whole man by reason of our imperfectnes may be said to be the servants of sinne . No , it is not true , for the whole man is called after the part that hath greater rule in vs : as if the fleshe rule in us , we are the servaunts of sinne , and ledded by Satan at his pleasure , but if the Spirit rule in vs , we are the servauntes of God , Sonnes of God , Sainctes of God , Citizens of Ierusalem , a royall nation , holie and free people , Kinges and Priests : not that we are perfect , or sinne not , but that sinne raygneth not in vs , but the spirit , wherby we suppresse sinne , reprove sinne , strive against sinne , subdue sinne , and though we fall seven times , yet we rise againe by repentance , and serve not sinne . Rightly therfore did I saye , that man cannot serve 2 masters : for his servantes we are to whom we give our selves as servants to obey , whether it be of sinne , vnto death , or of obedience , vnto righteousnes . Rom. 6.16.18 . being made free from sinne , we are made the servantes of righteousnes : So that the regenerat man , or he that is by outward profession the servant of Christ , cannot be called the servant of sinne , by reason of the corruption of the old man , and dregges of sinne , neyther can he that standeth in bondage to anie sinne and giveth himself over to it be called in that estate the servant of Christ , till he repent , but the servant of sinne . 2. Pet. 2.19 . Therfore you must recant your false interpretation of Paul in the 7. to the Rom. and cease your blasphemous raylings , in calling the truth of God , the rocke of Brownisme . And consider the height of your sinne , by concluding a bondage vnto sinne of the whole man , for the corruptions of the fleshe , which through the worke of the Spirit is daylie subdued , though never , vtterly rooted out of our earthlie members , and from the committing sinne through frayltie , and obstinate professed bondage to the false Church , false government , false ministerie etc. which is plainly the marck of the Beast , to whom with outward obedience they bowe downe , and stand servants in his kingdome Revel. 14.9.11.12 . As for the 4 , of the Galat. 26. where the Apostles aith , Jerusalem which is abone is free with her Children , you durst not open it , nor expounde it , but blaspheame , raile , and slander , as though we should pleade for such a freedome , as should detract from Magistrates lawfull authorities , from having Gods ordinances established by commaundement vpon the Church etc , yea , that we should hold Anabaptisticall free dome , as though we had power not to committ , or consent vnto sinne : wheras we have everie where by practise and protestation , by word and writing testified to our Sovereigne Prince , and to all men , the contrary . But Satan that old accuser and detracter of Gods children , to deceive the world , sendeth out such lyinge spirites to deface the truth . We , with all subiection and willinge obedience to our sovereigne Prince , teach all men their obedience to the higher powers : Subiectes to Magistrates , Flocke to Overseers , children to Parentes , wives to their husbands , servantes to their Masters etc. in all things in the Lorde : and if they commaund vs anie thing contrary to the lawe of God , we then patientlie suffer without resistance , or rebellious thoughtes , The freedome then we have to speake of here , which Christ had purchased for vs ▪ is , first that triumphe ouer Hell , Deathe , and damnation , through the merites of Christ apprehended by faith , wayted for in hope , Rom. 8. Secondly , that because we were sonnes by election , he giveth vs the spirit of adoption , and sanctification , whereby we mortifie the fleshe , have power and dominion over sinne , that it shall never reigne in vs more vnto condemnation , repēting dayly of our trespasses , & craving pardon for our hidden sinnes , and secret faultes . Thirdly , we are through the same spirit and worde of trueth delivered from all subiection of Antichist , of the false Church , false ministerie , false government etc. And they that have not this fredome are not by outward profession the servauntes of Christ . Furder , we have freedom from all traditious of men that seing we are bought with a price , we are no longer servants of men , to be in bondage to anie beggarly rudimentes or devises of men , but in all peaceable manner , to worship and serve God , within the limites of our callings , according to the word of God , as it is reuealed vnto vs : We have freedome to speake the trueth with all boldnes , though all men should inhibite vs : we would not haue the doctrine limited , stinted , bought and sould for Iewish tythes or mercenarie stipendes . We have freedome to separate from such false Prophets as yourself , to come out of Babel , etc. And in the true Church to reprove and withstand anie sinne or traditions of men in due order only , & to be guided & governed by Christes lawes and ordinances . In all this I trust you shall not find any Anabaptistrie in the freedom we professe : this is the truth of the Gospell , wherby we are made free . Thus then we still affirme , that they which stand in open known bondage to sinne , are the servants of sinne , and not of Christ , till they repent , by outward profession . Furder , that all which stand members of your parish assemblies , stand not members of CHRIST by outward profession , but in bondage to a false and Antichristian ministery , government , worship etc. and the bond woeman and her sonne must be cast out . Furder for all liturgies , and other devises of men besides the canonicall Scriptures and lively graces of his Spirit , we hold they ought not to be brought into the publique assemblies , nor imposed vpon mens conscience : But if anie will write such , or reade such , let it be for their private vse , as all other mens writtings : we despise not any directions by word or writting , that may furder vs anie way to the practize of Gods ordinances , yet may they nether be imposed vpon mens consciences , not be made a part of Gods worship . The Lord therfore that hath thus far far fourth discouered the chaff and mift of Antichrist delusions , euen to babes and sucklings , publish the glorious light of his blessed Gospel , that the peopel may see the counterfeit iuglinges of all such false prophets , and come out from amongst them , that you may be ashamed of your execrapale wares , and forsake your Romish Priesthoode and give glory to God , that yet offereth grace , Amen , Christs vnworthie witnes for the truth of his Gospell IOHN GREENWOOD . 9 Other Arguments to prove that all set formes of prayer to be used for prayer are unlawfull . 1. WE finde that all the holy men of God according to their present need & occasion used to pray in the spirit , through the helpe of the Holy Ghost , which God hath shed in the hearts of all his Children , without reading or saying by rote any nūber of words ; and for this we have plentifull Examples in Abraham , Isaak , Iacob , &c. 2. Not any prescript Leiturgy can possibly be an ordinance of Christ , because the Church without it may perfectly and entirely worship God , I say performe all the parts of holy and spirituall worship , & this appeares by the constant and generall practice of all the primitive Churches , who truly worshipped the Lord many yeares , before any such read stinted service was devised or imposed . 3. This external meanes and manner of worshipping God in prayer , is no where found in the written word ( by the prescript whereof he is to be worshipped ) whatsoever the Iewes Fable of Ezra , or the Papists of S. Iames or S. Peter : Yea I doe to the contrarie affirme , that it did not seem good to the Apostles the last penmen of the Holy Ghost , that any certaine formes should be repeated or read out of a prayer booke . For if it had , they would have given commandment to the Churches for the practice thereof : 4. Reading of prayer in the act of prayer , is directly contrary to that act and nature of prayer ; For in prayer we doe poure out matter : to weet , the holy conceptions of our minde , from within to without : that is from the heart to God . On the contrarie in reading we doe receive and admitt matter from without to within ; that is from the booke into our heart ; Ergo , &c. 5. The stinted and devised formes doe quench the spirit of prayer , and this appeares in that men are so strictly tyed unto them as till they stint be out the spirit which the Lord gives his children , may not suggest one thought or word otherwise ; Neither when that is out any more , then what next followes , in the prescribed prayers ; and this is contrary to 1 Cor. 12 , 7. 6. We finde it promised , that under the Gospell the spirit should be plentifully poured out , which he dayly graciously performeth in furnishing his children with spiritual gifts , who accordinglie pray ( or at least all may ) not with prescript words , but with such as the spirit gives them utterance , God preparing their heart , and bending his eare . 7. The truth brings forth no absurditie ; but this doth ; For Example , the spirit sayth the Apostle ( speaking of all Christians ) helpeth our infirmities , for we know not what to pray as we ought : Yes Paul with your leave right well , for we have in our Leiturgie what wee ought to pray word for word ; and these things we can aske whether the spirit be present or no . 8. As it were a ridiculous thing for a Child , when he should aske of his Father bread , fish , or any other thing , to read it to him out of a paper ; So is it , for the Children of God , to read unto God their Requests , even a most foolish and riduculous thing . 9. As the reasons published to the world , against the reading of the Apocrypha bookes in Churches , will serve as much and as well to condemne all devised and imposed formes of prayer ; So likewise the arguments brought against kneeling before the bread and wine in the act of receiving , will prove that to fall downe before the common prayer booke , is every way as superstitious & sinfull a thing . And so much the reader shall finde certaine , if he will indifferently compare the things together . FINIS . Notes, typically marginal, from the original text Notes for div A02199e-350 Rom. 8.26 Gal 4.6 2. cor. 4.13 Psalm . 51 , 17 Psalm . 42 , & 43. I. Sam. 1 17 Psal. 119 Rev. 2. 11. 1 Tim. 3. 15. Other foundatiō can no mā laye , &c. Gal. 3. 15 Heb. 2 ▪ 3 4. & 9. 14 Mat. 5. 18. 2 Timot. 3 15. 16. 17 Rev. 22. 18. 19. 2. Pet. 1. 20. 1 Cor. 12 7. Iam. 4.14 . Rom 8.7 . and 11 34.1 Cor. 2.16 . & 3.19 . 1 Tim. 4. 5. Act. 16.13.13 Tim. 2.1 34 5. Gal. 1.8.9 Rev. 22.18.19.2 Tim. 1.13 , 1 Tim. 6 ▪ 14 1 Cor 2.16 . and . 2 ▪ 20. Mr. Barrowes refutation discovery , etc. Rev. 24 , 9 10.11.12 Esa. 52.11 . Ierem. 51 6 , 45. Mat. 116 Rom. 8.26 . 
A01139	----	The groanes of the spirit, or the triall of the truth of prayer Foxle, George. 1639 Approx. 175 KB of XML-encoded text transcribed from 130 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A01139 STC 11250.3 ESTC S114872 99850095 99850095 15279 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01139) Transcribed from: (Early English Books Online ; image set 15279) Images scanned from microfilm: (Early English books, 1475-1640 ; 1271:05) The groanes of the spirit, or the triall of the truth of prayer Foxle, George. [16], 228 [i.e. 242], [2] p. Printed by Leonard Lichfield & are to be sold by Iohn Allen in Lecester, Oxford : An Dom. 1639. Dedication signed: George Foxle. Variant of edition with imprint: "sold by A. Atsen in Norwich"--STC. Page 242 misnumbered 228. Identified as STC 11252 on UMI reel 1271. Last leaf blank?. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. 2006-01 TCP Assigned for keying and markup 2006-01 Aptara Keyed and coded from ProQuest page images 2006-07 Elspeth Healey Sampled and proofread 2006-07 Elspeth Healey Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE GROANES OF THE SPIRIT , OR THE TRIALL of the Truth of PRAYER . 1 Ioh. 3. 21. 22. Beloved , if our hearts condemne us not , then have we confidence towards God ; and whatsoever wee aske we receive of him . Cor in thuribulo Oratio pura . OXFORD , Printed by Leonard Lichfield & are to be sold by Iohn Allen in Lecester , An Dom. 1639. TO THE NOBLE AND much honoured Company of HIERVSALEM'S ARTILLERY , all increase of skill , Successe and Valour . AS the Saints were not after the flesh , so the weapons of their warfare are not carnall , but mighty through God , to bring downe all the strong holds and mighty imaginations of divels and men , plotted cunningly against the Israelites of God ; yea , all the forces of the flesh and the world must faint , and fly upon the use of these Armes . Of this compleate glorious Armature , Prayer is a speciall part ; yea , it is the very evergetical manifestatiō of the pow-of all the rest . Jt putteth on all the other parts , it keepeth the whole armature close to a man , it sanctifieth all the rest to their several uses it guardeth all the rest of the golden furniture from theeves and robbers , it daunteth the Divell and the Divels limbs , it carrieth the armed Souldier through out all forces and furies , as a victorious Conquerour . And hence is that saying of the Ancients , Supplications and Teares are the Armes of the Saints . As the power and excellency of this spirituall peece is unexpressible , by tongues of men or Angels ; so am I the least of all to be called , of so high & heavenly a faculty ; but since it hath pleased him that hath mercy on mee to teach mee the use of it , ( though in much weaknesse , ) and to guide mee as a weake pensill in his draught of the truth of it , to whom should J then commend it both for the Touch & Tuition , but to the Military Forces of the new Hierusalem , who are experimētally acquainted with this peece of proofe ? To you then my deare & thrice noble Fellow-Souldiers , the Trained Band of heaven , the Artillery men of the most High , I dedicate my selfe and this litle Treatise ; accompting it my only happinesse if I be but a door-keeper of the Company ; bear with the feeblenesse of my hands in the unsheathing of this Sword : man you it with a holy and undaunted courage , and it will maintain you . Times call you all to the breach , stand close one to another ; hold fast what yee have , and let no man take your Crowne : Lay about you with this fiery shaking blade upon all within you & without you , that oppose Christ & his Kingdome : Walk worthy of so high a gift ; make not this good commodity to be ill spoken of ; part not with your Armes and you shall overcome . If these my poor pains may adde any thing to your skil , the greatest recōpence I crave is to have a share in your cūning Your fellow-Souldier and Servant in love GEORGE FOXLE . TO THE READER AS there was never more sleight in venting bad commodities under false glosses , nor never more falsehood in counterfeiting of coine , to make it goe currant , then in these our daies , so never more cheating tricks in the venting of shews and shapes of holy performances , under the colour of true and essentiall duties , in this selfe-cosening age of ours : Instance in this duty of prayer , under the shadowes and shew whereof , the Divell masketh himself even as an Angell of light : All that are of any religion wil seem to pray , but a few pray indeed . It is an easie thing under the meanes ( especially of quick wits , ) to drawe a faire picture or dumbe shew of prayer ; but the Spirit only can make a living prayer . As nothing is liker true friendship then flattery , so nothing liker Piety then Hypocrisie : nothing liker Prayer then painted words ; but words without quickning power of the Spirit are no prayer at all . All that are of any knowledge within the pale of the Church , will acknowledge the indigested prayer of the brutish ignorant , to be but babling , and also the prayers of such as worship a strange God , or the true God after a false manner , to bee but sin but that a man may have fit wordes , a fluent phrase , patheticall expressions , yet no prayer , that seemeth a Paradox : but that so it may be I have shewed at large in this Treatise , wherein I have endeavoured to cleare by proper and distinct notes the true Being of Prayer from all Semblances of prayer . And where the comfort in prayer ariseth from the sense of the spirit in prayer , I have delivered ( as I may ) the meanes of attaining the sense of the Spirit , together with incouragements and motives to goe on in prayer though sense be not present . And lastly I give directions , how they that want the Spirit of supplication , shall labour for it . Though my insufficiency in every particular may appeare to an Artist in the faculty , yet , to Gods glory bee it spoken , I have gone along by the light and feeling of some sparkles of the Spirit , but with matter of much sorrow , for my shallownesse in the duty . Take heed then , Christian Reader , how thou prayest , for it is Sathans main imposture to get thy heart to deceiue thee in this duty , which is the lock and key of all other duties ; read and consider , impute the failings to me , and give God the Glory if any thing pleaseth . Yours to use in Christ , G. FOXLE . THE CONTENTS of this Treatise . WHat Prayer is . 2 How a man may know when hee prayeth in the Spirit . 3 How the sense of the Spirit in Prayer may be attained . 4 How a man should hold on in the duty without the sense of the Spirit . 5 How they that want the Spirit of Prayer should labour for it . THE GROANES OF THE SPIRIT . 1. What Prayer is . AS there is no evill of sinne , nor plague of punishment , more feareful & dangerous then the Spirit of slumber ; so there is no better preservation against it , and medicine for the cure of it , then the Spirit of Prayer . The best of Gods people are taken with some dregs of this . I sleepe ( saith the spouse ) but my heart waketh : All had need therefore to be awaked , and there is no better meanes to awake us , then to hear God speaking to us , and to set our selves a talking to God. These be the two meanes indeed that abandon all that breake off familiarity with God , and keepe and increase acquaintance with God ; let that counsell of our Saviour ever be with us , watch and pray . It is the best meanes for watchmen to keepe themselves awake by talking , and so rouse their Spirits by conference . This Prayer is the best medicine , the safest refuge , the truest messenger , and the most mighty prevailer with God. To stirre us up then to so excellent and necessary a duty , in so dangerous , secure , and backsliding time , I have made bold to hang out a litle light , that they that have erred from the way ( as who doth not ) may returne , they that are in the way may goe on with comfort , and they that never came into the way ( who yet suppose themselves to be in the way ) may , if it be possible , be brought into the way . For Method and memories sake , the subject of this litle Treatise , containes in it , or divideth it selfe into these particulars . In the first , there is a description of Prayer . In the second , are discovered the marks of the Spirit of Prayer . The third directeth us how to attaine to the sence of the Spirit of Praier . The fourth sheweth how a man should hold on the duty of Prayer without the sence of the Spirit . The fift and last directeth men that want the Spirit of Prayer how to labour for it : Of these and of their proper particulars in order , and first , briefly of the first , because the manner of true Prayer doth discover fully the nature of Prayer . The School-men , and Fathers have diverse Descriptions ; in which for me to be curious , standeth neither with the nature of the Treatise , nor with the scope or my intent : And for my owne part as one said in another case , I had rather pray powerfully then define Prayer accurately : The summe of all these ; The summe of all Descriptions , may be comprised in this , namely , That Praier is a spirituall Ability infused into the heart , whereby the soule expresseth it selfe familiarly and immediately to God , in the name of Iesus Christ , with confidence in the promises . It is called by some the pious affection of the speaker to God ; by others the manifestation of the heart to God , and the assent of the soul to God. This definitiō is made good by diverse places of the Scripture compared together : First , the Spirit maketh intercession for us with Groans : Secondly , the heart is the seate &c. Lord before thee is all my desire , and my sighing is not hid from thee : This must be done immediately to God ; for thou that hearest Prayers ( saith the Psalmist ) unto thee shal all flesh come , and that in the Name of Christ . If yee aske any thing in my name I will doe it ; Neither doth Christ his Mediatourship make ours not to be immediate ; for he is God as well as man , and is appointed our Mediatour , as the place quoted testifieth , I will doe it . Lastly with confidence in the promises , and this is the confidence that we have in him , that if wee aske any thing according to his will he heareth us . First , that Prayer is not an naturall acquired ability . Secondly , it cōsisteth not in words though they be ornat , or well set forth with seeming holynesse , but in the powring out of the heart , by sighes and groanes inexpressible . Thirdly , It is no Prayer at all that is not made in and by Christ . Fourthly & Lastly , without faith it is impossible to pray : Of these Conclusions more fully in the second particular , to which now I proceed . 2 How a man may know when hee prayeth in the Spirit . AS Prayer is the special gift of God ; so all men have it not that can talk well , or that seeme to have it ; I will poure out my Spirit ( saith the Lord ) upon all flesh ; that is , upon all his own ; he promiseth no such thing to the wicked . Pray alwaies , saith the Apostle : Try we therefore , whether wee have this or not , for good words except they be the words of the Spirit , will not serve . Would you then know whether you pray by the Spirit or no , try your Prayer by these particular evidences . The first evidence of the Spirit of Praier is our Adoption , or Sonship , wherein wee are interrested . Bastards and strangers , yea , meere servants cannot pray ; they learne not , nay cannot learne the language of the house , as children can doe ; they cal not upon God ; they may get some broken language , or termes of Art wherewithall to serve their necessities , as for meat , prefentment and esteeme among Gods people ; yea , for some words they may come to be admired , but in the true pronounciation of Shiboleth they are to seeke , and so they come short of that language : But the sonnes and daughters , be they never so weake , yea , but babes or Infants in Christ , yet they can speake the language of their Father truly , though not througly , nor eloquently . All this the Apostle proveth in that Phrase to the Romans : Yee have received the Spirit of Adoption whereby yee cry Abba Father : Where observe , first , who cryeth , namely Sonnes , and they only : Secondly what they cry , namely Father , which if they can speake truly , if with litle children , they can say litle more , yet they pray truly , speaking the language of the Spirit . A second note that one prayeth by the Spirit , is an earnest desire and endeavour to take the Spirit along with them : They will not goe willingly without the evidence of the Spirit ; witnesse the same Apostle ; the Spirit maketh request for us : Where wee must understand that the Spirit is said to make request for us after an other manner , then the sonne is said to make request for us . v. 34. namely by the vertue and power of his merit : But the Spirit maketh request by stirring us up , and putting us on to make request . The Spirit ( as one saith ) by that annointing power teacheth and frameth us to frame our petitions . In this wee must be like Moses , If the Lords presence goe not with us let us not goe from hence . The best of Hypocrites can be content to have an Angell goe before them , give the Angellicall stile , cōming from lips touched with a coale of strange fire , moved by no internall principle , except it be from some common gift at the best , it is enough , and in this they please themselves , and gaine admiration from others ; but their praise is but of men and not of God ; but this will not serve the children of Prayer ; they will not stirre without the Spirit of their Father , neither can they doe it : Wee know not ( saith the Apostle ) what to pray as we ought : we have neither thought to conceive , nor will to consent , nor art to perfect of our selves . As the Spirit of God did move or flutter upon the waters for the inclining of that vast body , by a powerfull and procreative heate , so the heate of Gods Spirit must either quicken us to the duty , or wee , and it are no better then a deed Carcasse , or at the fairest but like a specious Picture . The people of God doe now and then neglect ( I must confesse ) this duty , the taking their guide with them ; they weigh not so attentively , nor watch so seriously after this first mover , as they should : As a man forgetteth to set his watch , or to take his guide with him . And this is a main cause why they seek and find not ; yea , why they walke not in the strength of the Spirit . Againe the people of God may be without the sence and feeling of the Spirit , & yet the Spirit be there , they not being aware : howsoever they are very sensible of their insensibility , and much humbled for their neglect . The third evidence that we pray by the Spirit is a sensibility of our owne inability : As the Spirit helpeth our infirmities , so it discovereth the infirmity of the understanding , the will , the memory , the affections ; yea , the Spirit discovereth ▪ all indisposition , sloathfulnesse , impatiency , inconstancy , and too much making hast , flesh and blood cannot discover these : Indeed flesh & blood will discover want of readinesse , or of an outward frame of words , or for want of some supernaturall heate to inliven the outward action , which the hypocrite may take for the true heate of the Spirit ; but the want of that coelestiall heate , or true quickning motion of the Spirit , it neither discovereth nor bewaileth : But the godly out of knowledge of these infirmities , are exceeding humbled , whereupon there is roome made for the Spirit to rest in , for repairing of those ruines ; yea , the child of God by the knowledg of these his wants , commeth to speed best , when in his owne conceipt he prayeth worst , yea , when he can say nothing with Moses , and is to himselfe as it were breathlesse , and speechlesse , yet out of the sensibility of his prolixity he cryeth hardest of all , and God is nighest to him , when he conceiveth him to be farthest off : If then thou findest or feelest not in Prayer that comfort that thy heart desireth , be not discouraged , but rather comfort thy selfe , upon the feeling of thy wants , and humiliation for them , because it is a worke of the Spirit ; goe on then , and rather then thou pray not at all , cast thy selfe before the Lord , look up to heaven , if thou canst but cry like a litle child , cease not till thou make the Echo of the Rock to resound . The fourth evidence of the guidance of the Spirit , is a sensible helping of us in some measure against the aforesaid infirmities of Vnderstanding , Will , Memory , and Affections . The Spirit helpeth our infirmities : It teacheth for what and how to pray : It strengthneth memory with motives , out of the which the understanding frameth arguments , as judgments , mercies , precepts , promises , renuednesse , ranking every one in his due place , and causing the soule to pick some good out of of every one of them . So the Spirit bringeth the wil in Praier contrary to its disposition to be subject to the Will of God , and to make choice of that which God willeth as the very best : in this our Saviour Christ is a perfect patterne , in his heavy and dreadfull conflict , saying often and againe : Not as I will but as thou wilt Father . The Spirit doth not only correct and change the aversenesse , and deadnesse of the affections , as feare , love , joy , and sorrow , but it sets them on with a high and heavenly temper upon their proper objects ; As that the soule in Prayer , should love nothing in comparison of God , and his countenance ; hate nothing so much ( no not the Divell or Hell it selfe ) as his owne sinne , grieve , at nothing so much as the grieving of God ; fear nothing as the God of his feare . Lastly the Spirit helpeth the stupidity and benummednesse of the conscience , making it tender and pliable , and also impartiall in the applying home of the particulars to the present seate of the soule , which is the proper function of the conscience : As for instance , it either excuseth by application of mercy , the fruit whereof is present peace ; or accuseth by application of Iudgment , the present fruit whereof is trouble and terror : yet it bringeth forth and begetteth the quiet fruit of righteousnesse ; for upon the judging of our selves by the afflicting of our selves , God ceaseth to judge us . Try then what helpe thou findest of the Spirit , in strengthning thy weaknesse in the seeking of his face ; for assuredly wee all find the lesse helpe for want of this triall . But some will say , wee find no helpe at all ; Our understanding is darker , our memories weaker , our wills more perverse , our affections deader , our consciences heavier then ever they were . I answer , first there may be a neglect of the triall of the performance by the severall notes , and also such a carelessenesse , to walke by the rule of Prayer , that the duty is fallen into a custome ; so that , because we look not to take the Spirit along with us , and cast not our selves , and the duty upon the helpe of it , we come to want the helpe thereof when we would , because we looked not for it when we should . Againe , it may be answered for some , that sence is no true Iudge : For as some may conceive of help from the Spirit , that never had any , and conceipt of sound and well ordered parts in Prayer , that have nothing but rottennesse in their inward parts ( for all their painted oratory & glozing words ) so some may be unsensible of the aforesaid helpe for some mistakings , or some disorder in the course , yea , by Gods hiding his presence , of sence , and yet he helped mightily by God : which may be instanced and proved by these two particulars . First , the sence of those infirmities in Prayer , is the worke and evidence of a praying Spirit ; Secondly , the going on with sighes and groanes , under the burden of these infirmities is word for word , to take us up ( as it were by the hand ) and to goe with us against our infirmities . If the spirit in these two be with us , it is not want of sense that can nullifie his presence . Elisha's servant , while his eies were shut could not see the armies of the Lord , but his eyes being open he saw clearely that there were more with him then against him : So let the soule of such goe on , and wait upon the Lord , without censuring the Lords work for want of feeling ; and let them for their better stay , view and try all the points of the evidence , for if one hold , all the rest will in some measure make for them . Yea but others will say they are so farre from help against their infirmities , that the infirmities of earthly and idle thoughts doe strive into the very duty , whereby the worke of the Spirit ( for the time ) is quenched , the soul beaten off , and the heart stoln away . For answer , I must confesse it is a shrewd incounter , and a dangerous infirmity arising out of the loosenesse of the heart , the atheisme of the mind , the deadnesse of the conscience , the corruption of the memory and earthly condition of the affections ; whereby wee let slip & forget with whom we have to deale , and what we have to doe : Here is want of devotion & want of attention . It is mad folly ( saith one ) to thy selfe , & great iniury to another , when thou wilt neither attend him nor look to thy selfe ; yet for all this it is no other temptation but such as may and doth overtake the children of God : but with this difference from that vagrancy in the hearts of the unregenerate men be they never so smooth : First the same spirit whose worke for a time recoileth , at length like a great & sole conquering commander , routs all those rebellious thoughts , yea and taking them on a sudden , reserveth them in chaines for execution ; then he brings up , or rather beateth up these disordered forces or faculties of the soul with sorrow & shame enough to their neglected service ; which service being done then hee sheweth them what base slaves had caused them to recoile from so glorious and gainfull a service of so great a God ; what a commander they had forsaken ; and what dangerous and shamefull hazard they had brought themselves into ; at the consideration whereof , their hearts smite them , they abhorre their owne soules , they weep bitterly till they leave a Bochino or place of weeping behinde them to set their feet upō their necks , and doe execution upon those slavish Canaanites , to whom they had shamefully inslaved thēselves ; which I doubt not but many have a care to doe ; yet when they have done all they can , some will escape in a corner , starting out now and then to doe them a mischiefe at unawares : As they pray therefore , so let them watch . But with the unregenerate man it is nothing so : for hee can draw nigh to God with his lips , but keep his heart far enough off , and yet his heart never smiteth him : hee is content to have a Dove in his hand , and a Hog in his heart ; thought is free with him ; and that is the mark of a slave : It is one thing to let Traitors and plaguie Rogues in at doores by negligence , & so to bee troubled with getting them out , and another thing to keep open house for them . The fayrest sun-shine may bee over-clouded , but darknes it selfe can never be light : As for the interposition of Sathans suggestions , let that be set on Sathans score . Last of all , some will say , they are so far from the aid and assistance of the spirit in prayer , that they neither can pray , nor dare pray , nor have they any minde to pray ; can those bee the children of God ? I answer , though they bee in an exceeding great strait , yet they may bee Gods children for al that ; for though they cannot , neither dare pray , yet they desire to pray : & though they have no desire , yet they wish they might desire . But we must learn to distinguish between parties in a due temper both of body and soule , and themselves distempered in one or both : sometimes , through the distemper of black fumes of melancholy , the imagination is corrupt , sometimes the conscience is wounded with the sense of sin , the want of grace , or with the trouble of some blasphemous or wicked thoughts sometimes the Lord is pulling a sinner as a brand out of the fire , leaveth sparkles of his terrible wrath in him , for his greater humiliatiō , sometimes the Lord may seal the heart and close up the mouth for the trial of the party himselfe , the example of others , and the manifestation of his owne power , in keeping of thē in that case , and his mercy in the inlarging of their hearts according to the time of restraint . In all these cases the soule may be clear of the things , the exercise of prayer barred , and yet the spirit of prayer remain ; which may be evidenced by the fruits of the spirit which are a tendernesse of conscience , a hatred of sin , love to the Saints , and obedience to God. So much for the fourth note , wherein I have been the larger by reason of the power of the spirit herein . The fift evidence of Prayer made by the spirit , is that spirituall vigor or fervency of it , which as a consuming fire from heaven , causeth the odours of the prayers of the Saints to ascend like incense : To this effect is that of the Apostle , The spirit maketh request for vs with grones that cannot bee expressed : By these unpressible grones , is meant the vehemency or fervency of Prayer , being the work of the spirit , which worketh after an unspeakable maner in the hearts of all that pray ; this is that wrestling that prevaileth with God ; this is that which stirreth up a man to lay hold on God ; this is that which layeth violent hold on him whom the soule loveth ; This was the practice of our Saviour Christ , who in the daies of his flesh offered up prayers and supplications with strong cryes and teares : Against this his own practice Christ cannot stand out ; witnesse that parable of the importunate prevailing widow ; and shall not God revenge his elect that cry day & night ? The want of this wrongeth Gods cause , maketh the enimie prevaile , and our prayers to be forceles and fruitlesse , yea our courses uncomfortable ; whereas on the fervency of prayer all the contrary effects attend . This fervency was Luthers excellency , and in this hee and many others found most good : This smiteth and overturneth both the inward & outward Amalakite . If thou wilt sacrifice , take fire with thee ; the want whereof may justly invert the saying of Abraham to thy disadvantage ; here is the sacrifice but whereis the fire . The golden Censer receiveth no Odours without fire , more or lesse to consume them , and according to the height or lownesse of the fire , the motion of prayer is the swifter or flower . The lazie , cold , & frozen prayer prevaileth nothing with God , but by weeping and making earnest supplication , we may finde God in Bethel , and speak to God , and prevail with God , as Iacob did . Let us then ( as Paul saith ) labour fervently in prayer , that the power thereof may bee an evidence of the spirit in us ; but herein wee must take heed of the deceitfulnesse of strange fire in the heart ; for as a burning feaver , or the fit of an intermitting Ague , or a hecktick disposition , may manifest more heat outwardly to the touch , yea inflame the inward parts with more ardency , or scorching & consuming heat , begetting an unquenchable thirst by drinking up the radical moisture of the Spirits , then is to bee felt in a due temperature ; So a feverish heat , or counterfeit zeale , may exalt an hypocrite high in the outward action , yea he may have a deceiving tast of the power of God , & seeming thirst of the glory of God , and a preposterous desire of honour and immortality , yea all this may be like to the former heat and thirst in nature , an unnaturall & adventitious heat , not truly inlivening & maintaining the life of prayer , but consuming and devouring the supposed spirit of prayer . Of these two if you desire to know the essentiall difference , I take it to consist in these particulars . First , this fervency is a sanctifying & saving fruit of the spirit , wrought immediatly in the heart and affections , whereby the understanding faculties are much sublimated and refined , whereon followeth a more pure conception , with a swifter & directer motion of prayer ; because both heart and understanding are quickned and agitated by true celestiall heat . Neither must you conceive that the fervency of affection must carry the understanding without information from it : this were zeal without knowledge ; w ch the spirit peremptorily condemneth : but this sacred fire of fervency cleareth the clouds of the understanding : so that the formes of divine motions are more quickly and purely framed in the passive faculty thereof , and are more soundly and judicially wrought on by the active faculty , so the fire be compact : so that you see this fire is of a heavenly operation and from heaven ; well may it bee compared with that divine fire which came out from before Iehovah and consumed the burnt offering upon the Altar : But the strange fire in the seeming zealous hypocrite is nothing like ; for first it is but a supernaturall cōmon gift of the spirit at the most ; againe , it is rather an inflāmation of the brain , arising from the rapture of some vainglorious conceipt , deceiving the heart , and running all along like a devouring wild-fire , rather ( I say ) then any true fire , warming and quickning the life of supplication . Secondly , this true celestiall fire hath no fuell but the spirit , but the strange fire hath either private injury or publike applause for the fuell . Thirdly , this true fire hath for the end or object , Gods glory and the salvation of those that are heated with it , cōsuming every thing that stands in the way of either of these . The spouse speaking of the nature of this zeale , telleth us , that the coales thereof are coales of fire , which hath a most vehement flame : Of this David saith , the zeale of thy house hath eaten me up , and in another place , my zeale hath consumed me , or suppresseth me , because mine enimies have forgotten thy words : But counterfeit zeale in prayer hath for its end or object , the ravishing of mens conceipts , the glory of applause , the gaining of some worldly commodity ; so far as the sun shine of Gods glory is adored by the times and state , so much will hypocrisie seem to advance it : like cloudes , they will follow the Sun , and seem to carry Gods glory right on before them , but when the current crosseth it they goe no further with it , but like a running hound , they cast up , and with an open mouth they run another way . Fourthly , this true fire though it set all on fire within and without , and turneth all that it toucheth into the nature of fire , carrying all upward with it according to the proportiō of fire ; yet it humbleth the soul exceedingly , and maketh it vile in its own eyes : for by this true fervency , the stubble and rubbish of mens corruptions , and interposition being removed and consumed , Gods excellēcy & mans meanes , Gods mercy and mans misery the more appeareth , which be the meanes and motives of mans humiliatiō . But with the strange fire-workmen it is not so ; for as Cookes by unnaturall heat of the fire extinguishing the naturall heat , and exhausting the radicall moisture , and by excesse of drinking become hydropicks ; so these are puffed up with a swelling conceipt of themselves , by the unnaturall or adventitious heat of this strange fire ; crying in effect with Iehu , come with me and see my zeale for the Lord ; yea if these counterfeits of true zeal be not admired , they are all off the hinges , they count their charges and paines to be lost : Their zeale is like to the vertues of the Heathens , from which , if you separate ( as one saith ) the splendor of glory , vertue it selfe will goe bitter to them : So take from the zeal of seeming zealous Hypocrites , the swelling cloud of puffing up applause , their fervency falleth presently into an atrophie or pining away under abūdance of means ; so that their pride not maintained with applause either like a handfull of gun-powder carrieth fire and fuell and all that lieth in the way out of the chimney top , or like a dropsie by peecemeale it consumeth the naturall heat , and drinketh up the radicall moisture : But the heat of the truly zealous is like the harth of the Altar , hallowed by humility , for the receit of Gods fire , and for the keeping and increasing of the heat thereof . Fiftly and lastly , the true fire of fervency is never extinguished , it is for divers causes more intense or remisse , higher or lower in the best of Gods children ; yea the sparkles may lye very low overlaid with ashes ; notwithstanding it is true fire , though it be never so litle or never so weake in nature ; alwaies like the fire upon the Altar which burneth continually , and shall not bee put out ; to the which the spirit affordeth the fuell , stirring & blowing it up for the consuming of the sacrifice : But the strange fire is but a flash , quickly out and unorderly kindled , like a fit of an Ephemera , or diary feaver , and is as quickly extinguished either by the oyle of prosperity , or by the water of adversity , yea like a rotten , sulphurous , fiery squib , it cracks and flashes , stinks and dieth . Let every soule examine its own fervency in prayer by the particulars , by which examination if they can finde in the least measure , these notes of fervency , they may assure themselves to their exceeding great comfort that they can pray in the holy Ghost . But some distressed soule will say , they can finde no life of fervency in their prayers , they are takē in the duty with syncopes , or many fainting and sounding fits of the heart , many a cold sweat goeth over them , they are taken with many Lethargies of the understanding , mad melancholy aberiations in the imagination , much forgetfulnesse in the memory , yea , with a cold astonishing stupefaction of the whole man ; what fire of the Spirit can be here ? Surely ( say they ) none at all . Conclude not so , for true fire may be raked up in the ashes of neglect or distemper , though it doe not appeare . Againe , the sence and sorrow of and for the overswaying suppressmēts must needs arise from the light and heat of true fire , be it never so weake or litle ; for the common gifts and most glorious excellency in counterfeit Prayer , cannot truly and ingeniously discover an essentiall defect in Prayer . Againe , the sparkles of life that the most distressed and daunted of Gods people finde in Prayer , now and then make the strongest kind of demonstration , that the Fire of Gods Spirit inlivens their Prayer : For where there is action , there is life , and where is life there is heat ; for life consisteth in heat : As the Spirit of faith in the Disciples was very weake when they counted the relation of the Resurrection but as an idle tale ; so that they would not believe it , yet the Spirit of faith was not extinguished , witnesse the burning of their hearts within them while he talked with them in the way to Emaus , which arose from the quickning of the Spirit , which lay as it were quenched in them ; even so the fervency of the Spirit of Prayer , may seeme to be quenched , & yet the flames bursting out now and then , in sighs and Groanes that cannot be expressed , argueth heavenly fire to inspire thy Prayer , howsoever thou wilt not be perswaded of it . Lastly , observe thy earnest desire of fervency & striving endeavour to goe on , though thou feelest but litle or no comfort ; these be true flames of the Spirit , which were never kindled in the least measure in the breast of any Hypocrite : will an Hypocrite with all his painted flames hold out ? No , they will murmure if God heare them not ; but the godly will trust in him though hee slay them . Let every one then stirre up the gift that is in him , whatsoever it be , and the Lord will be with us ere we be aware . The sixt evidence of the Spirit of Prayer , is that godly traine of all-saving graces garding it , strengthning it , and attending upon it , Hee that can doe an errand to God is destitute of no gift , as Paul saith of the Corinthians : that Embassie is guarded with all the graces of God in some measure , as first it ariseth from that impregnable pallace of faith , which ascendeth like a Cloud with Prayer in it , never ceasing , but still increasing the motion , till it come to heaven . In , and from this Pallace , Prayer is armed with an irresistible violence , and commeth forth like a valiant Champion , beating all down-right before it that standeth between God & it ; Innumerable instances of this in Gods servants put that immediate principle of the Spirit out of all Question : Whatsoever yee shall aske in Prayer , believing , yee shall receive : David and all the Saints make ever this foundation of their Prayer , Vnto thee will I pray Iehovah , thou shalt heare my voice . Secondly , as Prayer is grounded from faith , so it is under-propped by Hope ; I will looke unto the Lord ( saith Micha ) and I will waite for the God of my Salvation ; My God will heare me ; This place expresseth also the Christian patience wherewith the Prayer of the Saints is seasoned , and also that perseverance , whereby the Charriot of faith is drawne : These set the soule upon the watch-Tower ( as Habacuk speaketh ) and maketh her waite , and hearken what the Lord will answer , David's Praier in his distresse was thus qualified , I will looke out saith the Prophet . Further , Prayer made in the Spirit is attended , with Preparation , Opportunity , and Diligence : Preparation maketh ready the Charriot of faith , awaketh Prayer , & attireth it with a holy disposition of heavenly position : Opportunity as a guide taketh it the nighest way ; and Diligence as the driver of the Charriot , driveth more nimbly then Iehu the sonne of Nimshi . All these attend David's Prayer , I will direct my Prayer unto thee , or I will orderly addresse unto thee ; there is his Preparation : In or at the morning ( that is early ) there is his opportunity ; I will looke out or else espy , there is his diligence , or I will pray , that is , still doe pray and cease not . Try then , or let thy Prayer be tried by these clouds of witnesses , whether it be of the spirit or no , for the Prayer of the Hypocrite hath none of these witnesses , or attendants : as it is said of faithlesse hearers , that the Word heard , did not profit them , because it was not mixed with faith : They may make a faire shew in seeming to lay hold on God , deceiving others & their own hearts ; they will leane upon the Lord ( saith the Prophet ) and say , is not the Lord among us , &c. But they build upon the sand and hence are their ruines ; neither is their hope any better then Hypocrites hope , which shall perish : as for their patience wherwith their Prayer should be seasoned . If God attend not their pleasure in answering of their desires , it is quickly turned into murmuring : In this they are like that gracelesse servant of that godlesse King ; because this evill is of the Lord , why should I waite for the Lord any longer ? As for the attendants of Prayer , namely Preparation , Opportunity , and Diligence , the Hypocrite is not acquainted with them ; the counterfeit shews or shadowes of these he may have , but the things themselves in the true nature of them , he neither hath nor desireth to have : The Hypocrite rusheth into Gods presence without premeditation of Gods most glorious presence , and without consideration of his own vilenesse , and unworthinesse to speake to so glorious and great a God : His best Preparation is but a vizard of Prepation , or outward shew of seeming holinesse , in the position of the body : Their best opportunity is base and by respect , and their diligence carrieth the duty no further then customary performance , or so farre as it is in request with the times . So never an Hypocrite ( you see ) can be an Embassadour to God ; for he wanteth both the Commission of the Spirit , and that traine of attendants that doe accompany the Commission . It is no-wonder then that their Prayer be converted into sinne ; for they are Traytors to God in taking upon them his Embassie without his Cōmission . Let them pray then that can pray ; yea , it standeth us all upon , to looke to it , whether we pray or prate or bable : For Lord , Lord , a multitude of faire words , and faire shewes will not serve . An Embassadour with a gilded coach of temporary faith , will not serve the turne ; yea , though it were full of miracles attended with a many imbrodered Lackeyes of smooth words & courtly complements , and eare-pleasing musick , shall never have admittance to God , nor audience of God : look to it then that thou be an Embassadour indeed , & that thou hast thy Commission sealed , and art sent by the Spirit , and that thy traine be such as may be heartily welcome to God and make thee welcome . In the first place make triall of thy faith , and that by the inward acts of purifying the heart , uniting it to God by victory over temptations , casting thy selfe upon the Lord , by contentment of thine estate : also by the extensive worke of love , first to God for himselfe , & then to thy neighbour in him and for him . The heart so purified by faith is a fit lymbeck for Prayer . Out of this the Prophet David was bold to presse his Prayer upon God ; Hearken to my Prayer that goeth not out of feigned lips , or without lips of deceipt ; by which is meant the syncerity of the heart , agreeing with the words of the mouth : Nothing so much adorneth the heart as faith , nothing commendeth faith more then Prayer , and nothing graceth Prayer more then syncerity : This ( with the proud Pharisee ) all Hypocrites want , drawing nigh God with their mouth , and honouring him with their lips , but their hearts be far from him : or as the Psalmist , they flatter or flatteringly allured him with their mouth , & with their tongue lied to him , for their heart was not right with him , or not firmly prepared with him : And this especially maketh the Praier of the Hypocrites of an evill savour in Gods Nostrills , for as he is the hearer of the heart ( as one saith ) and not of the voice , so he loveth the syncerity of the heart , and hateth the hollownesse and rottennesse thereof in Prayer above all things , because they goe about to deceive him , denying him in effect to be the discerner of the heart ; otherwise they would never deal so with him . Try also thy hope in Prayer , namely by clearing of thy Author , and casting it within the vaile . The nature of hope is to keepe thee from shame , by the repulse of thy desires , because the love of God is shed abroad in our hearts by the holy Ghost , in such abundant measure and unspeakable manner , that he cannot deny us the things hoped for . Try also thy Prayer by patience , waiting on the Lord , and going on in Prayer in the time of distresse . This an Hypocrite , as I have shewed , cannot , nor will not doe . In the time of affliction they wil set very freshly upon the duty ; so farre as great words will carry it , but if they be brought to any strait , or put to any hard shift , like white-livered souldiers they die down-right in their owne ayre or element , or else fling away their arms , and run from their Colours . It is much to be feared that our nations woefull experience shall teach the truth of this in one as wel as the other ! But God giveth his owne another heart , namely to overtop the height of their affections , with the height of their Prayers , and never give over till by patience and importunity they possesse the gates of their enemies and become more then Conquerors : The Scripture to this purpose affordeth abundance of remarkable instances , for a touch whereof take these two ; Steven the first Martyr being cast out of the City and stoned for his worthy Sermon , as the stones were flying about his eares , in the midst of all the mischiefe that they could doe him , by the power of the holy Ghost , called upon God , and that with cryes kneeling upon his knees : This lesson no doubt hee learof his Master Christ , the best and only pattern that any man can follow : He , though a Sonne , learned obedience by afflictions , in the dayes of his flesh , offered up Prayers and Supplications withstrong crying and tears unto him that was able to save him from death , & was heard in that he feared : where observe what force , feare , and afflictions added to our Saviours Prayers , which as swelling seas make well growne fish , and thundring , and lightning cleereth the ayre , and the nipping frost maketh the fire the hotter ; So the afflictions of the Saints addeth force to their Praiers ; they cry more mightily to God then ever they did , yea , where they could not speake before , now they cry and that day and night ( saith the Spirit ) though he beare long with them : where observe the patience of the Saints , they beare long in Gods bearing with their enemies : Then observe their instant continuance , they cry day and night ; to the same effect the Lord speaketh by his Prophet , I will bring the third part through the fire , and will refine them as gold is tryed , they shall call upon my name , and I will hear them : Affliction maketh the wicked impatient , & driveth them from God ; because they are a burnished blade of terror in the hand of the Almighty : as the pearle in oysters by thunder vanisheth , so doth the Prayer of the Hypocrite by affliction ; but the triall of the godly bringeth forth patience , & driveth them nigher to God , because their afflictions are but trialls indeed , and at the worst they are but as a rod in the hand of a loving Father . In a word , as the Saints extremities are Gods opportunities ; so the same extremities are whetstones to the Saints importunities . Lastly , as for preparation ; labour to set thy heart in frame , consider what thou art about , and with whom thou hast to deale : As God bid Moses , put off thy shooes from thy feet , for the place where thou stādest is holy ground ; whereby is meant the putting off of earthly and carnal affections , preparing the mind to spiritual and heavenly duties . Endeavour to come before the Lord with a simple and naked heart , and with affections duly prepared for so great a presence . As for Opportunity , endeavour alwaies to be fit upon every occasion , and fea●● to choose the best occasion , not omitting it at any hand : for Diligence know this , that use maketh an Artist or Tradesman . To conclude this particular : If thou callest upon the Lord in truth , that is in faith , syncerity , earnestnesse and constancy , the Lord will be nigh unto thee ; which is both the cause and evidence that thou prayest by the Spirit . The seventh evidence of Prayer made by the Spirit , is the guidance of the Spirit in all other actions : For as he that is born of the Spirit , is Spirit , so he is spirituall in all his parts , faculties and actions ; because the Spirit is of an all renuing nature , though many remainders of the flesh , and much reluctation be intermixed therewith throughout all the parts , faculties and actions . To this effect is that of the Apostle , As many as are led by the Spirit , they be the sonnes of God ; where observe , hee saith not , they that have received the Spirit , or live by the Spirit , or pray by the Spirit , or doe any other action , as he saith other where , but that they are led by the Spirit , intimating thereby the inclining disposition and ever-ruling power of the Spirit , whereby the whole spirituall man is guided in all his waies , as a ship by a pilot , or a horse by his rider ; the place alludeth to a blind man , or a man wanting strength , who is wholly guided or carried by another ; so Gods supplicants as they pray by the spirit , so they wholly resign themselves over in all their waies to the guidance of the spirit : The guidance of the spirit in all a petitioners waies , doth manifest it selfe in these two particulars ; First , in the subdueing of the whole body of sin ; for though the remnans of sin remain in the best of Gods Saints , yet no sin beareth dominion in thē ; for then should they not be led by the spirit : who are led by the spirit ( saith one ) but they whose counsells and actions have nothing to doe with sin & Sathan ; according to that of the Apostle , Hee that is borne of God sinneth not , or commiteth not sin , viz. he serveth not sin , hee delighteth not in sin , he maketh not a trade of it , nor lyeth not in it , giveth not way to it , but resisteth it and hateth it ; it is an intolerable burthen to him , he cannot beare it . But on the contrary , he that committeth sin is of the Divel , that is , he that loveth sin , loveth and obeyeth it in the lusts thereof . Now where this sin-subduing power of the spirit beareth sway , there the prayers bee the prayers of the spirit : For as divers gifts come from one spirit , so where there is one true gift of the spirit , there bee all the gifts of the spirit ; but on the cōtrary , where one sinne beareth sway , there is not the guidance of the spirit , and where the spirit is not the guide , there the prayer is not the prayer of the spirit , according to that undeniable position , God heareth not sinners , but if any man be a worshipper of God , and doth his will , him he heareth . viz. he heareth not , nor granteth the desires of such as live in any sin ; but such as worship him according to his will , and live accordingly , have their desires granted ; But a party , family , or nation , that liveth in any sin , God will not hear them . If I regard iniquity in my heart ( saith David ) or look upon it with a love to it , God will not heare me . Instances of this are innumerable in the Scripture ; The Lord telleth the Israelites for choosing Saul for their King , that they should cry out in that day , and hee would not heare them : So all that set at naught the counsell of God , when feare , desolation , and destruction commeth upon them , They shall call upon the Lord but hee will not answer ; they shall seek him early but shall not find him : Will men steale and rob , commit murther and uncleannesse , and conspire against God by impiety and iniquity ( as God saith by Ieremie ) yea will they hide it under their tongue , and will they cry unto the Lord when unavoidable evill commeth upon them ? yea they shall cry ( saith the Lord ) but I will not hearken unto them : For the farther confirmation of this point , look these places . Ezech. 8. to the 19. Micha 3. to v. 4. Zach. 7. 13. Did God ever heare the Israelites , for all their teares , supplications and cryes under the oppression of the Philistines , untill such time as they put away their strange Gods , yea their beloved Idols , Baal and Ashteroth ? No sure ; witnesse the word ; neither will he to others till they doe the like : yea God doth not onely deny to heare his people , though they make many prayers , but to enter so much as a parly with them , till they put away the evill of their doings from before him . Yea let the formalist hypocrite , or hollow-hearted petitioner , free from outward touch , yet hiding iniquity under his tongue , let him ( I say ) carry the matter as cleanly as he can , yet God will not heare him , witnesse that in Iob ; What is the hope of the Hypocrite , will God heare his cry when trouble commeth upon him ? No sure ; the interrogation is a vehement negation ; a good reason is given of it : As hee delighted not in God , make what shew he can , so God delighteth not in his prayers , for they are not the prayers of the spirit , neither hath he clensed his heart for the spirit to reside in . That thou maist bee sure that thy prayer is from the spirit , bee sure to walk in the Spirit : submit thy selfe to the guidance of the spirit ; wash thy heart and make it clean , wash thy hands in innocency , and then compasse the Altar of the Lord with successe ; or , as the Apostle , pray every where , lifting up holy hands without wrath or doubting : On this place one speaketh well ; the hands are holy , when the heart is cleane : further , in the Text observe three remarkable conditions of prayer , holinesse in a mans self ; love towards his brother ; and faith towards God : prayers thus qualified shall surely be heard , for Amen hath ingaged his promise for it : Iehovah is neer to all that call upō him in truth : the Lord is far from the wicked ; but hee heareth the prayers of the righteous . But some of Gods people will here object , that they feel a great deale of rebellion of sin in them , as carnality , hate , infidelity , pronesse to evill , aversnesse to good ; pride , hypocrisie , selfe-love , and the like ; a world of disorder in the affections , a flat repugnancy in the will , an apparant impossibility of selfe-deniall : In a word , the whole inner and the outward man , is nothing but a confused masse of sin : Can the spirit govern & guide such a one where there is nothing but rebellion against the Spirit ? And if the Spirit beare not the sway in all & over all , though I am somewhat affected in prayer , yet I pray not by the spirit at all , because I want the guidance of the spirit . To this I answer ; As the aforesaid graces accompanying the spirit of prayer , may be in a childe of God in a very weake measure , without sense & feeling , yet true in their own nature ; so the lusting of the flesh against the spirit , may and doth mightily domineer in them ; so that they are carnall and sold under sin , yea they have a law in their members rebelling against the law of the Spirit , whereby they are led captive to the law of sinne ; which thing was the matter of the blessed Apostle's complaint , making him to cry out , Wretched man that I am , who shall deliver mee from this body of death ! And yet the spirit lusting against the flesh will hold his own , not onely overcōming , but giving good evidence from the very strife , that he reignes and rules there , maugre the heart of the flesh : by which they come at the length to thanke God through our Lord Iesus Christ , that with the mind they serve the Law of God , though with the flesh the Law of sin . But Paul , yee will say , spake this of himselfe , as of his unregenerate estate . For answer ; The Papists would have it so , and some of the Fathers take it so , amongst whom Austin was one of that mind , but upon better consideration reversed his judgment , and that upon good grounds ; for the Apostle speaketh of himselfe of his present estate , which none can deny to be regenerate . Againe , to will was present with him ; hee delighted in the Law of God and thanked him for his deliverance : all which are evidences of a regenerate estate . But this is strange , say you , that hee should be carnall , & sould under sin , since the Saints are bought with a price ; & war not after the flesh . For answer , he was not carnall in the service of the flesh , as the unregenerate are , but hee was carnall in respect of his pronesse , to give way to the flesh ; So he was sold under sin , and not as Ahab , who willingly inslaved himselfe to sin ; but as Ioseph a captive or slave against his will. O but you will say , if it were so , then these were Pauls strong stragling motions of cōcupiscence , not breaking out in effect , but I am not onely troubled with the first and second motions of sin , but I am foyled with the very actions of sin : I answer , was not that Pauls case : That which I doe I allow not ; for what I would , that I doe not ; but what I hate that doe I : where hee sheweth himselfe often to be so foiled by his carnall desires , that he did that which in the inner man he did not desire , but rather hate ; And so it is with the best of Gods people , who both in words & actions crosse their inward desires , Yea , but where lyeth the difference of failings and falls of the regenerate and unregenerate heart . I answer , in the chiefe desire of the heart ; which in the unregenerate longeth and lamenteth after good , though it have many shrewd rubs in the way through the remainders of sin ; but in the unregenerate it is carried with full sway toward sinne without any resistance , though it may stumble now and then upon the sting of conscience : neither would I haue any , by presuming to abuse this cause of Paul , to sinne , for none can benefit by this , but such as have Pauls feelings , desires , and endeavours in some measure : but let al such as are fervent in spirit serving the Lord , though with much opposition & litle or no feeling of the evidence of the spirit , lay home this case to their comfort . The latter particular wherein the guidance of the spirit consisteth , is the quickning and increasing of grace : for as by the spirit , the deeds of the body are mortified , so by the same spirit the graces of the soul are quickned , & therefore is the spirit called the spirit of grace : Now the spirit of grace is joyned with the spirit of supplication , as the Cause and the convertible Effect , the state & the demonstrative evidence of the state : I will poure out ( saith the Lord by Zachary in the place quoted ) the spirit of grace and supplication or deprecation : Where by the spirit of grace is meant the gracious spirit of regeneration , proceeding from the grace of God , guiding and quickning his own in all the waies of grace : & by the spirit of deprecation , that spirituall immediatly infused ability ( as I have shewed , ) whereby his penitents doe beg and obtain pardon of sin and all other things conducing to Gods glory , and their own good . Between this spirit of grace , and deprecation there is a mutuall strengthning or corroboration : As health is the cause of walking , and by walking is strength assured and increased ; so grace is the internall , immediate , conjunct cause of prayer , and is also quickned and strengthned by prayer : Or as the heat of the sun reflecting upon some solid or impenetrable body , is made more forcible ; So the radiant beames of grace , exercising themselves upon that firmly framed object of prayer by a gracious reflection , they become out of measure gracious . If thou wouldst then excell in grace , labour to excell in that eminent ability of prayer , which doth not consist ( as I have shewed ) in the excellēcy of words but in the heigtht & depth of the grones of the spirit , which no words are able to expresse . Try also by the gage or land-mark of prayer , the ebbing or floing of the tide of grace : for so much as thy soule is taken up with the true strain of prayer , so much dost thou gain in the rich traffique of grace ; and so much as thou loosest in the faculty of this heavenly Oratory , so much thou loosest in the stocke of grace . Therefore for the keeping of both stock and interest on foot , it shall be good , in my judgement , to put these two particular observations in practice : First look what particular sin either of person or calling thou art most addicted unto ; & in what patticular grace thou art most deficient ; labour to countermand , and subdue the particular sin by the opposite grace , and to quicken & strengthen the weak and decaied grace by the speciall or proper remedies . This is the wisest policy , the highest point of war , the richest trade , and the proper imployment of our precious talent . Another remarkable observation to be practised is this ; Let no day passe thee wherein thou dost not call thy selfe to a strict accompt , of the well imployment , ill imployment , or misimployment of the day ; record as neer as thou canst thy commissions and omissions , in thy calling or out of thy calling , in thought , word , or deed , against piety , equity , or sobriety ; recall thy company and conference , thine or others profiting thereby or unprofitablenesse ; recompt the favours , the frownings , the cherishments or chastisements , mercies or judgements towards thee and others as nigh as thou canst ; observe what corruption hath prevailed against thee , or in what particular grace thou gettest any better footing . This course deserveth neither obloquie from the wicked , nor should it seem unnecessary , strict , or impossible to professours : For the very Heathens by the guide nature have given order for it in their morals , namely , that wee should not suffer our eyes to sleep , nor our eye-lids to slumber , till wee had recompted all the passages of the former day . But alas they had but a leaden rule to walke by , turning all their strictest & most glorious actions into glistring sinnes ! but we have a golden rule of trial , which by a true touch will ( indeed ) turn us and our actions into the purest gold . It is a double shame therefore that they in this should shame us : this same point was a particular of Moses his Petition ; So teach us to number our daies that we may apply our hearts to wisdome ! There is no better waies to thriue than for a man to be a good accomptant , & to observe well his losses and his gaines , his receits and his layings out ; what is owing to him , & what he oweth to others . This gaines a wise heart or a heart of wisdome ( saith Moses ) which is more worth then all the wealth in the world . This is the only meanes whereby to redeem the time : in which phrase the Apostle implieth the calling a mans self to accompt , and his actions , as thrifty Merchants doe ; the Apostles words looke both backe to the time past , advising us to make good one time what wee lose at another , which cannot be done without reckoning , with our selves ; and also forward to the time to come , injoyning us to take all occasion and opportunity of serving the Lord , with more strictnesse , sincerity and alacrity , then heretofore we have done , suppose it be with temporall losse or incommodityt : he very word Redeeme includeth this evidently , that for our profits , ease and pleasing of others , we put off , or altogether neglect the casting up of our accompts ; now if wee will redeeme that losse , wee must be content to part with all these to become good accomptants ; not that men hereby should neglect their callings ; for this wil make them more strict , sincere , and diligent in their callings ; but as to this strict course and the attending it many incommodities are incident ; ( For you must know the Divell , World , Flesh , and it may be some of the houshold are no friends to it : ) So we must accompt all are for Cyphers for the furthering our accompts . These strict accomptants must make this a part of their reckoning , that the Crosse will follow them ; for the bearing whereof they must resolve upon selfe-denyall , with the hatred of father and mother , wife and children , and life it selfe , which shall be no disadvantage to them , for Christs sake ; and life and death is to such advantage . Of the necessity of our summoning up of ourselves , and our wayes , the Apostle gives good reasons ; First , wee must walke strictly , not declining a haires breadth from the marke : Secondly the way is hard and difficult , that is also implied in the words : Thirdly , the dayes are evill , nay sure never worse : Many stumbling blockings & rubbes , much opposition both on the right hand and on the left , within and without , when Trading groweth hard , Wares grow slight , Pirats abound , Merchants cheat their Chap-men , & Chapmen fill the earth with bankrupts , and the Prisons with black smoke and beastlinesse , is it not very hard for a faire trader to walk with a streight foot , to give every man his owne , and to make good his stock , and maintaine his family ? yes sure , every man averreth it : How much harder is it in these wofull times , to make good this spirituall traffick ; wherein the Parents will defraud the children , the children cheat the parents , the husband the wife , & the wife the husband , the brother the brother ; yea , a man will cheat and cozen his own soule ? It standeth every one therefore upon it , to look to his own accompts ; because every one must give an account for himselfe . This taske I must confesse is somewhat hard to set upon , the rather because it will not stand with neglect or intermission ; but assuredly the constant use of it shall make a man see better and more comfortable dayes then ever heretofore he hath seene : By this course he shall be brought to see himselfe often as in a glasse , and by the sight of his failings , he shall be brought to softnesse of heart , to tendernesse of conscience , to deprecate the evil of commission and omission , and to supplicate for power against future assaults : This shall make him watchfull over his waies , wary of his company , strict in his carriage , zealous for his God , and holy and profitable in all manner of conversation . In a word , the experimentall utility of this practice will shew such necessity of it , that thou wilt not believe it till thou try it : Try then , and hold fast the practice , & it shal never repent thee . To this daily accompt joyn thy weekly accompt and thy accompt of more weekes , before thou goe to the sacrament , and by use of time thou maist become an excellent accomptant : The more thou attendest it , the lesse thou shalt have to doe ; yea , by the practising by it , thou shalt be the more willing to attend it ; though thou canst not be like that Emperour , that attended suits till he had no suiters ( for thou shalt alwaies find enough to doe , ) yet thou shalt find thy selfe by Gods mercy much inabled to goe cheerfully through with the worke , and if thou art faithfull in thine accompts , thou shalt every time find thy selfe a gainer . The eighth particular of the Spirit 's evidence in Prayer , is from that infallible ground of the faith of the Saints viz. The precious promises of God. The same Spirit called the Spirit of supplication , is also called the Spirit of promise , which doth not only signifie to us the residence of the Spirit in the Saints , whereby they are distinguished and discerned from the wicked , but also , after an Hebraisme or Hebrew Phrase , the assuring of them of those great and precious promises , or things promised is understood : on which the Prayers of the Saints make their stand and rise . These were the supporters of David's faith ; Remember thy word to thy servant , upon which thou hast caused mee to hope ; wherein is well observed by the Ancient , that David in all his supplications had recourse to the promises of God. And now Lord God ( saith the same Prophet ) the word that thou hast spoken concerning thy servant , establish it . And againe , thou art God and thy words are true : whereupon shall the weake sights of a weary and overladen soule , and the heavy groans of a loaded conscience cast themselves , but upon that sweet and comfortable promise of our Saviour , Come unto me all yee that labour and are heavy laden and I will refresh you ! How shall the poore distressed selfe condemning bankrupt presse home his earnest suit upon God with any confidence of discharge , but by putting God to his promise of the new Covenant ; I am he , I am he ( saith the Lord ) that blotteth out thine iniquities , for my names sake , and will not remember thy sinnes . The soule in Prayer may put God to remembrance of his promise , not to remember sinne . Also how should the soule tyrannized over by the body of some corruptiō ever look by Prayer to prevaile against the power of it , but upon the promise of God , to put the power of the word into the heart ; whereby the heart is changed from a stony and rebellious dispsition , into a soft , pliable and obedient disposition . How shal the fainting soule support her supplication in the day of distresse ; or how should she wrestle with God in the time of calamity , when God by contending desireth not only to be gone , but in sence is already departed , except they have at hand that promise , Call upon me in the day of trouble , and I will deliver thee ? Lastly , how shall ever the soule attaine by Prayer to rest it selfe upon the hope of glory , but by interessing it selfe into the promise of the Crowne of Glory , laid up for him , and all them that love the appearing of the Lord Iesus Christ ? So that these promises are like Aaron and Hur holding up the hands & strengthning the heart of Prayer ; yea , as the remembrance and application of these , faileth or increaseth , so the Spirit of Prayer faileth or increaseth . And here lyeth a main difference , of the Prayers of the regenerate and unregenerate : The Prayers of the former are upholden and supported from an externall principle , namely the promises of God that cannot faile but the Prayers of the later lean upon the broken reed of something within thēselves , namely , some workes of charity , equity or out-side pietie , the worth of their Prayer it selfe , or the mud-wall of civill honesty ; all which are but as a rotten wall , whereupon the best Praiers that they build are but straw and stubble , and both foundation and building being naught , they must be burnt with fire . If any object that Nehemiah desireth the Lord againe and againe to remember his workes of Piety and Iustice , and that he would not wipe out the good deeds he had done , for the house of his God , and for the offices thereof : So King Ezekias in his Praier desireth the Lord to remember his walking before the Lord , his integrity of heart , and doing good before the Lord. I answer , that neither the zealous Ruler , nor the godly King did presume any whit upon the worth of their works , as though thereby they should make their Prayers of acceptance with God ; but if the places be well observed , they cast themselves wholly upon the mercies of God , and not upon the merit of their Prayers , desiring God out of his promise made , to respect the integrity of the heart , and the righteousnesse of the actions , to make good his promise ; like unto that in Iob ; He shall call upon God , and he will be favourable to him ; and hee shall see his face with joy : For he will render unto man his righteousnesse . False and forged then is that glosse of the Doctors of Doway , upon that place of Nehemiah : Ajust man that hath merited by good works , may pray with great confidence of reward . Further , if any object ; If Prayer depend upon promises , what need men pray , since God will acknowledge his promises , without our Prayers , for all his promises are Yea and Amen ? For answer , briefly , he that hath promised to heare , hath commanded us also to pray , and without praying no promise to heare ; yea , the Son of God himselfe , who doubted not of his glorification , did notwithstanding pray , Father glorifie thy Son. Try then thy interest to the promises , by the laying hold , or desiring to lay hold on the promises , & thereby thou maist know , whether thou praiest in the Spirit or no , keep alwaies thine eye upon the promises ; for as the load stone keepeth alwaies the point of the needle towards the north-pole , so the load-stone of Gods promises keepeth alwaies the point of the Prayer touched therewith , directly towards the Mercy seat of God : But as the unregenerate man hath no portion in the promises , so the promises are no point of that Compasse whereby his Prayers are guided . It is true indeed , that a wicked man out of the darknesse of his thoughts may charge God with such a promise as God never made , by misconstruing of the promise ; as for instance , ( Call upon me in the day of distresse , and I will release thee : This promise a wicked man may thus urge ; Thou hast bound thy selfe by promise ( Lord ) to deliver all those that are troubled and call upon thee ; but I am in trouble and call upon thee ; therefore thou hast bound thy selfe by the promise to deliver mee ; and so from thee I seeke for deliverance . The Argument is a sophisme ( as wee speake ) from the homonumie , or diverse significations of the word , all which in the former proposition must be taken for calling upon the Lord in truth ; but in the later in cannot be so taken ; for the wicked may prate and bable , but hee calleth not upon the Lord , as I have shewed , & therefore he hath no interest in the promise : Hee leaveth out the maine evidence , namely , the Glorifying of God , which a wicked man never doth ; so that he presumeth himselfe to doe that he doth not , and God to promise that which he never meant . Againe , a wicked man may obtaine that which he payeth for , as successe , honour , wealth , temporall deliverance , and the like ; whereupon hee presumeth of some interest to the premises ; but it doth not follow : For as God heareth not in every thing or alwaies , the children of the promise , because they are not fitted , or it is not good for them , or the the time is not come ; so he often giveth the wicked things they crave , in his wrath , they having no ground to aske or receive any thing from him , as a promise to them ; for they are none of the children of the promise : They have neither promise of the things of this life nor a better ; neither doe they with patience waite the Will of God , that they may receive the promise ; but the childrens only care is to make good to themselves some interest to the promises , and that by cleansing themselves from all filthinesse of flesh and spirit , and by doing the Will of God , waiting with patience for the promises , endeavouring to bring them home by faith and supplication without ceasing . The ninth Evidence of the Spirit of Prayer , is the directing of Prayer to God in the name of Christ : we are commanded thus to doe ; for what is it to seek the Face of God according to his owne appointment , but to seeke him in the Face of his anointed ? Drawing neare unto God in Christ , hath only the promise of hearing , witnesse Christ himselfe , binding it with an asseveration , Verily , verily I say unto you , what soever yee shall aske the Father in my name that will I doe ; By no other , nor in no other can wee speed , but in and by him ; what other can appease the wrath of God against us ? Dare man by any other shew his face in Gods presence ? In the worth of Christ only our Prayers find acceptance with God in him as in a golden Censor , all the Prayers of the Saints come to be fragrant and sweet-smelling odors : He is the only mediatour as well of Intercession as Redemption : He is the Priest , the golden Altar by whose vertue our Prayers come to be a Sacrifice . Did there ever any prevaile with God but in his name ? Is there any way or accesse but by his name ? Hee is that high Priest going into the Sanctuary , carrying on his shoulders , and also on his breast the twelve precious stones , representing the twelve Tribes , or all the faithful . Hence it is cleare that Papists goe not to God , going in the name of Saints and Angels ; sometime in the name of Traytors and godlesse persons ! In the name ( I say ) of their own worth and merit : neither doth any reprobate goe to God in the name of Christ , for Christ is no Intercessor for him ; I pray not for the world , but for them which thou hast granted me ; for they are thine . A great rabble of the unregenerate , as Hypocrites , carnall Gospellers , meere civill men , will tell you they defie Popery ; they hold it foolery and madnesse to pray to Saint or Angell , and also robbery to goe to God by them ; and therefore they scorne it , they acknowledge no other mediatour of Intercession but Christ Iesus : All this is wel spoken , but what availeth this them ? They will tell you further , in Christ his name they dayly make their Prayers to God : This is not so , for they have no interest to take his name in their mouths , or to make mention of it , hating to be renued . It is true they may speake of his name , and so egregiously abuse it , as they that will alleage it in the great day , that they prophesyed and cast out Divels in his name , of whom he will professe ( that is openly proclaim ) he knew them not : viz. he never acknowledged thē for his , yea he detesteth them and biddeth them away , as workers of iniquity ; so shall it bee with all corrupt pleaders , usurping the name of Christ . They onely that know this name ( as the Psalmist saith ) can trust in it , and fly unto it as a strong tower . They know the Lords name & the Lord knoweth theirs ; My people ( saith the Prophet ) shall know my name , &c. And because hee hath set his love upon me , or cleaveth to mee ( as the Psalmist speaketh , ) therefore I will deliver him : I will set him on high because hee knoweth my name : He shall call upon me and I will answer him . Look then to it in all thy supplications to look towards God in Christ : As Moses , desiring to see the face of God , was put by God in the Clift of the rock , and covered with his hand till he passed by , that he might see his back parts ; so thou and thy prayers must be put in the Rock Christ Iesus , if ever thou com'st to see the face of God in favour . As they that would make an echo repaire to some rocky place whereupon the words resound , so they that will have an answer from God , must either ply their prayers upon the Rock Christ Iesus , or no ccho , no answer at all : As they that are dim-sighted make the object more apparant by the use of spectacles ; or as some speak through a trunck that they may bee the better heard ; So the Saints look through Christ , & speake through Christ ; that they may see God and heare God giving a gracious answer . As some glasse maketh things presented by it , to be the same colour ; So God looking upon us in Christ , seeth us to be of the colour of his Son , and wee looking on God through Christ , see God reconciled to us in Christ : Therefore whatsoever wee offer to God , let us present it to him through Christ ; set alwaies Christ betweene thee and him ; and whatsoever God giveth to thee , labour to entertain it alwaies & through Christ : herein comfort shall abound to thee & honour to God. As by some kind of Perspectives a man may bring two objects together ; So by the Perspective of faith , directing the prayer to God , in and by Christ , thou maist bring God and Christ & all the promises home to thy soule at one sight . The tenth evidence that a man prayeth by the Spirit , is the betaking of himselfe to it in the time of trouble , as to a rock of defence , or the making of it his especiall remedy in the time of misery . For this indeed is the very best : as David said of Goliah's , there is none like this ; so there is no sword like unto the sword of the Spirit . This is a true Panacea to heal all maladies , a balm for the wounded conscience , a precious medicine for all diseases of the body , a plaister for all sores , a cordiall against all discomforts , armes invasive & defensive against all enimies : The Apostle delivereth all this in few words ; If any bee afflicted let him pray . It is the safest guard against all evills of sin , and evills of punishment , it is the onely best meanes of deliverance from both these : witnesse first that great Physitian God himselfe ( for so hee calleth himselfe ) I am Iehovah that healeth thee , or I am thy healer or Physitian : Now what receipt giveth he thee ? this is it : call on mee in the day of distresse . Secondly , look but on the soveraigne nature of the medicine it self , where in it differenceth it selfe from all other meanes of life and godlinesse : All other meanes are sanctified by this , but this is the immediate motion of the spirit , of an unexpressible vertue and irresistible force . Thirdly , what glorious things in Gods book are spokē of this inestimable peece of spirituall armes , witnesse S. Iames for all the rest , laying downe the excellency of prayer , first in generall termes , The effectuall fervent prayer of a righteous man prevaileth much ; then hee instanceth it in the prayers of Elias , what great effects were wrought by it . The devout Ancients , hardly satisfie themselves in commending this excellent peece : There is nothing ( saith one ) so sensibly sweet to the soule ; nothing doth weane the minde so much from the loue of all this world , nothing stirreth up a man to the exercise of all and every grace , nothing prevaileth so much against evill of sin and evill of punishment , whether for preservation or deliverance , nothing standeth in better steed for the increase of Gods kingdome by the conversion of soules ; For as prayer brake Peters fetters , set open the prison doore ; so it shaketh the chaines of sin in peeces , openeth or breaketh up the iron gates of a sinners heart , & offers violence to heaven for the enterance of a sinner . One of the Ancients doth attribute Pauls conversion to Stevens prayer , Had not Steven prayed for Paul ( saith he ) the Church should never have had Paul for a teacher . In a word , nothing maketh a man so amiable to his God , so deare and faithfull to his friend , so formidable to his foe , so contentfull to himselfe , and so profitable to the place where he liveth . Fourthly , all the people of God in all their straits have made this their Master-peece , and prospered by plying it ; were it famine , pestilence , sword , captivity , contempt , persecution , or any other evill to be feared or inflicted , yea or evill of sin whereby God was offended or the soule troubled , did they not alwaies fall hard on the worke of petitioning ; and did they ever in sincerity so doe & went away without a gracious answer ? Instance Iacob , Moses , Iehosophat , Ezekias , Manasses , Samuel , Eliah , the Cananitish woman , the Publican , the Theefe upon the Crosse , with many others , known to the meanest reader of the book of God. What was Moses his best fight when Amaleck charged Israel ? Prevailed not this sword of prayer , more then the sword of Ioshuah . If this bee so then of the excellency and efficacy of prayer , why doe not men run to it , and trust to it in the time of need ? Because the spirit dwelleth not in them : Every one that hath but a shew of profession , yea & prophane men too , wil acknowledge the theory or speculative truth thereof ; but a woe it is to see how few confirme it by their practise : The worser sort of men cannot do this , if they would , and the better sort will not doe it ( to their shame be it spoken ) in that measure and manner they should , and as the troublesome times require it : and for the hypocrite when hee commeth into any strait , hee maketh a faire shew in the flesh at the first onset , bearing the world in hand that hee esteemeth prayer aboue all the meanes in the world ; but first his heart can tell him that he relieth more upon subordinate meanes ( which may and ought to be used in their time and place ) and useth prayer only for a triall of a conclusion , which if it prove not according to their expectation , then farewell prayer , they will have no more to doe with it ; they look for good of it and finde none , and not being acquainted with the vertue of it , they say of it as the ignorant say of Christ , What is this so much extolled medicine more then another medicine ? we have tried it & found no good in it , but rather hurt by neglecting the meanes ; & therefore wee will use the meanes that most prevails amongst men ; & for prayer we will not altogether cast it out of doores , but wee will lay it up in some by-corner of the house , & reserve it till it come in request ; we will peruse it now and then , but this is not time to trust to it : In this the hypocrite is like one labouring of an inveterate disease , who wil try a litle of this mans skill & a litle of the others , but will not set himselfe to any constant course of physick , by which hee might be perfectly cured , & finding no good by this course , hee resolveth peremptorily never to take any more Physick ; yea further , desperately determineth to forbeare nothing , be it never so hurtfull , but use every thing that his minde giveth him to : Iust so the hypocrite in his distresse will have about with prayer , & fall very fresh upon it for a fit or a start ; but finding the event not immediately to answer his desires , he fals a quarrelling with it and casheeres it , with a resolution to attend it no further , yea and not only casteth himselfe upon the subordinate meanes , but imbraceth the worst meanes that the Divell will offer him : A pregnant instance wee have of this in Saul , who in his distresse made a seeking of God ( for he is said to inquire of the Lord ; ) But he did it neither in sincerity nor constancy ; and therefore in another place he is said not to enquire at all , he enquired not of the Lord ; for not to enquire of the Lord in truth , is not to enquire at all . But God not vouchsafing him an answer , hee commeth from him to the Divell for an answer . Let every soule then put it selfe to triall upon this point , whither dost thou goe in thy troubles ? whereon dost thou stay thy selfe ? dost thou be take thy selfe to prayer ? dost thou walke with this staffe over the rocky , steep and invious mountaines of thy distressefull troubles ? Then thou talkest by the spirit , thou walkest by the spirit , the spirit protecteth and directeth thee ; though thy feet stick fast in the clay , & thy soul be sunk in the pit , the Lord will take thee out , and set thy feet upon a rock . If thy troubles ( as Iob saith ) were more and heavier thē the sand of the sea , yet the Lord will ease thee , and deliver thee : though all the waves of the Lord goe over thee , ply but the oares of prayer , in the boat of faith , and they shall neither drowne thee in the depth of despaire , nor split thee upon the rock of Apostasie : If all thine enimies conspire against thee , and all thy friends for sake thee , bee thou ever with God in prayer , and God will ever be with thee to preserve thee ; yea in life and death he will never forsake thee ; and this shall be an undeniable evidence in thy soules deepest distresse , that God is with thee : But if thou canst be content in thy trouble , onely to make thy triall of praier , and if thou findest not present successe to prefer other meanes to this , and yet thou wilt use this but as if thou used it not , then thou dealest in this case as Achas dealt with the Altar of God , He brought in ( as the History telleth us ) the Altar of Damascus , whereon all his offerings , and the offerings of the people must be laid ; but the Altar of the Lord must haue an inferiour place , and be reserved only to consult withall a litle for fashion sake ; So though thou canst bee content to prate with praier , having given it an inferiour place and respect , yet all thy sacrifices are for the subordinate meanes . As the Lord abhorred Achas , and his offerings , so will he never look upon thee in this case , nor on thy prayers to doe thee any good : Therefore looke to it as thou lovest to thriue : All lawfull meanes ( as I have shewed ) thou maist and must use , because the neglect of them is a tempting of God , but be sure to use them in subordination to prayer , by which they must bee either sanctified or supported , or they will prove but rotten and deceitfull reeds . But here by the way , thou must observe a necessary Caveat , that Gods dearest childrē may bee so deaded with distresse of soule , and pressure of afflictions , that they cannot pray , or , as I have shewed , so distempered and distracted , that they dare not pray ; but this may stay their heart , that they would fain pray ; their heart beareth them witnesse , that they prize nothing so much as prayer ; if they had all the meanes in the world at command , they will give none the place of prayer ; yea they had rather pray then be delivered . And there is great reason , why thus they should esteeme of prayer , above all other meanes , because the greatest thing that they can effect , is but hearts desire , in things like the meanes themselves : but prayer , over and besides , procureth greater familiarity with God , which is the highest honour and the richest profit , that the soul can attain unto . A notable instance wee have of this in Daniel , who though he understood by holy Writ , that the time of Ierusalems deliverance was come ; yet he fals hard to prayer , and that to his great rejoycing : for the Angell of the Lord becommeth the Herald of the Lords affliction towards him , calling him a man of desires , or as it is translated , much beloved or desired of the Lord. So if thou hast assurance of the thing desired , yet thou shouldest not cease to desire it in prayer . It is further true , that Gods deare people may in the damp of their distresses look more to the subordinate meanes than they should , and lesse to prayer than they ought , yea in this particular wee may all lay our hands upon our mouths , and with shame enough confesse our faultinesse . In this we labour of the squintnesse of the eye of the soule ; for as this is caused in the eye of the body from loosenesse of the muscles or nerves , or from inversion of the Christaline humor , or from the suddain sight some fearefull object ; So the other of the soule , ariseth from the weaknesse of Faith , the terrors without and the feares within , making us look a squint upon that which should help us , and more directly to that which cannot help us : but the cause being removed , & the sight being rectified they looke streighter and more directly upon the proper object : or if you will , wee may be compared to unadvised patients , who being in a direct and approved course of Physick , & not feeling such present good as they looke for , they fall presently upon some Emperick medicin , either from a Mountebanck Foe or an ignorant Friend ; the evill and disorder whereof when they begin to feele , they confesse their errour and resolve thence forth to walk by the rule : So the people of God in their brain-sick fits count with Naaman the rivers of Damascus more medicinable thē the rivers of Israel : but upon better consideration they conceive and finde it to be true , that one bucket full of Iordan , is better thē al the rivers of Damascus ; A few graines of the spirit are of more force then all the friends and means whatsoever in the world . And as a wise patiēt grown wise to his cost from foolery and experimented evill of a hurtful Medicine , resolveth hence forth to cleave to a methodicall course , and to die or live by the Book ; So the fooled and ashamed Christian by relying too much upon subordinate means , recalleth his wits , chideth himself for his foolery , & resolves for ever to make more accompt of Prayer then all meanes that the whole world can afford him . And thrice happy were the people of God at this time , if wee could now at length fall upon the second and sounder thoughts ; for wofull experience hath taught how our more relying upon other meanes than Prayer , hath made God's Inheritance every where a prey to the enemy : When the troubles first began , wee took them to heart ; wee began togather our forces together , and importune God ; but God denying his eare ( it may be not only for the faults of our persons and Prayers , but also to try our perseverance ) we quickly give over , leaving the cause and the persons as buried in oblivion , caring litle or nothing what become of them or our selves : It is no evidence of the Spirit to begin to run , and to break off in the mid way : Naturall motions are the swifter , the nigher they come to their end . Is not Prayer as powerfull as ever it was to prevaile with God ? Have wee not to doe with the same God that heareth Prayer ? Desireth he not to heare the voice of his own , as much as ever he did ? Are not suppliants now the men of his desire ? Hateth hee not his enemies as much as ever he did ? Have wee not the same command , the same promise ? And shall it not find the same entertainment ? Yes verily . What is the cause then the Lord is so farre from us ? Even because wee are so farre from him ; we follow not to the mark , wee turne backe in the day of battaile ; wee endeavour not by wrestling to stay the Lord , and not to let him goe til he give us a blessing . And how should the Lord be intreated of us ? We are like to Iohas King of Israel in our Prayers , who smote the ground ( as the man of God cōmanded ) with his arrowes , but not often enough , & therefore the man of God was wroth with him ; for if hee had smitten often enough he should have smitten the Assyrians , till he had consumed them : So had wee followed the businesse in the power of the Spirit & smitten often enough , wee should have smitten the Babylonians til we had consumed them ; but wee have not done it , & therefore they prevaile : The breaking off of Prayer , and the negligent performance of it , is a fearfull evidence that God wil never honour us with being the means of their deliverance . But to leave them in the pit , ( for there they are like to be for us , ) what shall wee say of our selves , or what shall wee doe for our selves ? Wee look indeed for peace , ( as the Prophet saith ) and for a time of health , and behold trouble ; And , to use Moses his words , Is not the day of our calamity neere ? And doe not the things that are threatned make hast ? And what remedy , namely this , to cry mightily to God by continuance in Prayers : Iohas , though a wicked man , knew reasonable well the worth of Prayer when he gave the Prophet this testimony on his death-bed , weeping bitterly that hee should depart , O my Father , the Charriots and horse-men of Israel ! By which speech , what other meant the King , then that the Prophet and his Prayers were of more worth for the good of the state , then all the forces of the Kingdome . One of the Learned telleth us , that the sincere Prayers of an old , weak , godly woman , will prevaile more with God for helpe from heaven against the enemy , then thousands of armed Souldiers in the field . But with woe and griefe of soule we may say , where be the men that stand up in the gappe to turne away the wrath ? Who , with Moses offereth that violence to God , that God should say to him , let me alone ? Who will stay by the Lord as he did , and will not off , nor goe one foote till hee have the Lord to goe with us ? O how that complaint of the Prophet may pierce us to the very heart ; There is none that calleth upon thy Name nor stirreth up himselfe to take hold on thee ! And what followeth ? even that which partly is upon us , and partly like to come upon the , Thou hast hid thy face from us , and hast consumed us because of our iniquities . Who is it now , with the Spouse in the Canticles , that laieth hold upon Christ till hee have brought him into his Mothers house ? Whereby is meant both the Heart and the Church , which is the house of God : For there indeed is Gods dwelling . Let us awake then since now is the trouble some time , and draw nigh to God ; yea , let us stay our selves upon the Tower , and stand upon the watch to see what the Lord will say unto us : Though he be angry with our Prayers let us not give over , but let us pray continually , not returning againe to folly ; and wee may be sure it shall goe well with us in the day of tryall . Another Evidence of the Spirit on Prayer , is a due respect had to the Matter and Order of Prayer : As to the former , when they pray for nothing but that which is pleasing to God : We know not indeed of our selves what to pray for , nor how to pray , but the Spirit teacheth us in both ; against that old and new Pelagian Heresie of mans abilility in both duties , the Spirit teacheth us to aske that , and nothing but that , which is agreeable to his Will ; for that hath the promise and confidence in the promises annexed unto it : And this is the confidence that we have in him , that if wee aske any thing according to his will , he heareth us : So that the Will of God must be the Rule and Square of our Prayers ; God gave Salomon his choice to ask what hee would , yet Salomon knew very well ( as appeareth by his choice ) that that was included according to will : So that place in Matthew is to be understood , Aske and it shall be given you &c. For wee must take heed ( as it there followeth ) that instead of bread wee aske not stones , nor a Scorpion instead of fish , that is , hurtfull and not lawful things , instead of usefull and lawful . The man destitute of the Spirit of God asketh ever amisse ( as S. Iames saith ) either for quantity or quality , or for ill ends ; hee asketh there that which is naught in it selfe ; or if it be good it is not fit for him ; or if it might be fit for him , if hee were such as he should be , yet hee is not fitted for it because he is not such as he should be . I must confesse upon wofull experience , that the Children of God in their Lunatick fits , fall often foul upō these shelves or sandes : As for asking things unlawfull ; the Dilciples would have fire from heaven ; Zebedees sons would sit on the right hand , and on the left of Christ ; David would have the wings of a Dove that he might flie from his colours : and so they aske things not fitting for thē , though to good intent , and often they are not fitted for the things they aske . But thus they doe in their hast , the Word of God checketh them ; Gods Spirit & their owne cōscience diverteth them from this course ; and they endeavour to square their desires according to the Will of God. But the wicked are like to Elies sonnes , They will have what they will , if they perish for it . Try thy Prayer then by the object of thy desires ; if thou canst heartily submit thy self to the Will of God in all things , then thou hast assurance of the guidance of the Spirit ; but if thou wilt be both begger and chooser , thou art too saucy to be guided by the Spirit . Secōdly , as for the Matter so they have due respect unto the Order : The Spirit whereby they are guided , is a spirit of Order & not of confusion . They first seeke heaven and heavenly things , because they are heavenly minded , according to that rule of our Saviour , Seek yee first the Kingdome of God and his righteousnesse , and all these things shall be added unto you : where by the Kingdome of God and his righteousnesse is meant heaven and all the means of Gods appointment , that bring us to heaven , which both for excellency and order we must seeke and esteem above & before all things ; not but that wee may and must seeke earthly things , for there is a necessity of them , we have the promises for them , but it must be as they are necessary helps to the better things , giving them their due time and place : A pattern for this our Saviour giveth us in that perfect patterne of Prayer , wherein he teacheth us first to pray for heavenly things , and then for earthly things . Where if any object , That the asking of dayly bread is prefixt to the asking of forgivenesse of sinnes , the former being earthly , the later heavenly ; I answer , it is not needfull ( with some of the Fathers and others ) to expound this bread of the sacramentall bread , for the temporall bread is the bread of the children ( as one of them well observeth ) as well as the spirituall bread ; but the petition for Bread is put before the petition of Remission of sins , as some think , because the former of petitions is for good , the later is in the number of the deprecations for evill : Others , that from the sight of our necessities of earthly things , we are led to a sight of our necessity of heavenly things : According to this patterne is the practice of the Saints ; Salomō makes first choice for Wisdome , and letteth other things follow in their course ; David first desireth the light of Iehovah's face or countenance , and letteth the corne , and the wine , and the oyle follow in their order . But it is nothing so with the wicked , they desire earthly things in the first place because they are earthly minded , as for heavenly things , they never question the attaining of them : Give Esau first his red pottage , and let him deale afterward for the birth-right as hee can ; let Saul be honoured before the people , and hee will take his venture of the honour from God. Againe , wee must aske heavenly things absolutely ( I meane in their kinds , not in any particular measure or quantity ; ) but for earthly things wee must aske them conditionally , for so they are promised ; In some sort , namely , so farre as they are absolutely necessary for the maintaining us in Gods service , and making good of his promises , so farre wee may crave them absolutely ; for as wee crave the end , so we may crave the meanes that lead to that end . Then try thy selfe by the right ordering of thy heart towards the object of thy desires ; if thy heart pant , and thy soule thirsteth after the living God , and the promises of God Christ Iesus : Doest thou desire the loving kindnesse of the Lord more then Life it selfe , then let this assure thee , though thou want other assurance , that thy desires are the desires of the Spirit ; for every desire is of the nature of the thing desired : Beasts affect only sensuall objects , because their desires are meerly sensuall , and the naturall man desireth naturall things as the adequat object of his desires , though by some sparkle of common instinct he may glance at better things , which he neither knoweth , nor truly affecteth . So the Kingdome of God and his righteousnesse is the adequat object of the spirituall mans desires , although the stomach may be affected with the maukin , or such a disease as women with-child and men also labour of , arising from an excrementious or venemous , humour , whereby they long extremely for things hurtfull , like the humour it selfe , and desire them more then holsome food : But as this is cured by vomiting , so the Lord by some crosse or other purgeth out his malignant menstrous humour , after which they come to hate their owne desires : David was taken with a longing desire for the water of Bethlem , but not when hee perceived it to be the price of blood ; by hazarding the lives of his worthies , hee would not give it to his desires . So when the Saints perceive their inordinate desires to hazard their esteeme & desire of Chirst , they say to them , as Ephraim to his Idols , get you hence , what have I to doe with you ? Look to it then , for if thou set thine ease , profit , pleasures , honour , or any thing else before Christ , thy desire is not of Christ . The last note of Evidence of the Spirit , is the looking for an answer from him to whom wee pray : The end of every action , is first in intention . A man can never intend that which hee lookes not to see in execution ; the end of Prayer is to be heard : Heare ( O Lord ) the Praier of Iudah , and bring him unto his people : To heare is no other thing but to answer ; he who prayeth then intendeth to have answer , looketh for an answer ; it will follow then by conversion , that he that looketh not for an answer , prayeth not at all . That speech of the blind man , God heareth sinners , carririeth these two things in it ; First , as I have shewed , the living in any sinne cannot stand with the Spirit of Prayer : This hath been the course of all the Saints : Iacob looked for a blessing , and hee would not away without a blessing ; The Canaanitish Woman will not away til she have somewhat , though it be but crummes ; David will look out , that is , ( as I have shewed ) he will waite for an answer ; My soule waiteth for Iehovah , more then a watch-man for the morning : As the eyes of servants are unto the hand of their Masters , or as the eyes of a Maiden unto the hand of her Mistresse ; So our eyes are toward Iehovah , our God , untill that he be gracious unto us : The leadeth us unto this duty by the very instinct of brutish creatures ; The eyes of all looke attentively to thee , and thou givest them their meat in due season . The Humanists tell of Oryx a kind of Goat in Egypt , that it is so affected with the feare of scorching heat at the rising of the dog-starre , that it standeth with tears in the eies looking up to the heavens , as though it seemed to deprecate the intolerable fervency thereof , and to thirst with an unquenchable desire for some moisture from the heavens : So the soule taken up with desire of that it prayeth for , will waite for it till it hath it : And this is more then an unregenerate man doth or can doe ; he hath not the promise , which is the ground of the answer , nor careth he for the best things ; how then can hee wait for an answer ? He may conceit that God wil answer him , yea that hee doth answer him , because hee obtaineth some earthly things , but his conceit is groūdlesse , for God answereth not his prayers neither will he , though hee make many prayers , although it please God to cast those things upon him for the further convincing and condemning of him : Put thy soule therefore to it in this particular , and looke on thy prayer with like or dislike , according to thy looking or not looking for an answer . Our comming short of this maketh us come short of our suits for our selves & others ; wee are like the children that shoot their shafts , & never look after them ; or carelesse petitioners , who never look after an answer of their petition : This is one maine cause of the Lords absence from his Church , and of his standing out notwithstanding our praiers , in that wee have not waited still on God , and importun'd him for an answer . Then let us set our selves upon the wall continually , to watch and wait for it , and the Lord in his due time will give a gracious answer . If a wearied soule object his waiting for an answer till his eyes hath failed , and his heart fainted ; I answer , if thy suit hath the promise for its ground , thou shalt have it , for God denieth not what he delayeth , yea in this he answereth thee that he stayeth thy heart to looke for answer ; for therein he answereth the heart , though he answereth not the hand , hee knitteth thy heart unto him that it doe not depart from him . But if thou hast no promise for thy particular , then know , that deniall is the very best answer ; for private blessings are every way as good as positive . Thus much I hope shal serve for the particular markes of the Grones of the Spirit , which in some measure are in all Gods children . All these marks indeed , or , at the least , some of them be very cōspicuous ; yet through disuse or neglect the characters may be mightily raced , and illegible , mosse-grown with the cares of this life , and the remnants of carnality , hypocrisy , & security , yet they are not quite raced out , so that they are not there at all ; but in the unregenerate they are not at all , or in any measure . I have beene the larger in thē , because of the deceitfulnesse of the heart , the neglect of triall , the presumption of hypocrites and prophane men , and for stirring up of Gods people to look better to it , that they may not only pray in the spirit in some measure , but also that they may pray in sense of the spirit , which is the third Point in order to be handled . 3. How the Sence of the Spirit in Prayer may bee attained . BEFORE I come to open this particular , it shall not be amisse to answer a question which I heard moved ; Whether a man without the Spirit , especially understand close hypocrites , may goe frequently and ordinarily to God in secret , because all other objects and by-respects removed , the soule commeth in a more direct aspect to talke with God ? For answer hereunto , I must acknowledge , that as the prayer of the wicked is never mentioned but with professed detestation of it , so I never read of any prayer of the wicked in secret ; But the Pharisees , the very picture of hypocrites , are reproved for turning the course of secret prayer to publique ostentation : It is discovered in the Scripture to be the practice of the Saints ; Isaac went out into the fields with deepe meditation ( for so the word signifieth . ) It was Daniels ordinary practice to goe into his chamber three times a day to pray ; So David , evening and morning and at noone will I meditate ; And at the sixt houre Peter went into prayer . Lastly , it was the frequent practice of Christ himselfe , the pattern of all goodnesse : yet notwithstanding all these , a prophane man may stumble now and then on his knees before God , as a night-walker may a dangerous way in his sleep , not knowing what danger he is in , yea a close hypocrite may so harden his face against the feare of Gods presence , or upon some selfe-fantasticall ground of libertinisme , liue in grosse sinnes , one or more & goe ordinarily to God in secret , which the Lord in judgement doth suffer for a time , that they may be hardned in sin , and clothed with judgement as with a robe , but failing of their ends , or their ends or their sin being discovered , they fall off from the practice to open Prophanesse , Apostasie of profession , or Terror of conscience , which is the best that can befall them . Now having answered this Question , I come directly to the point it selfe , namely , The meanes of attaining the sense of the Spirit in prayer : For as many think they pray , & yet pray not at all ; so many pray indeed , and doe not belieue they pray . As it is the highest happines of the soule to converse with God in prayer , so is it the heavenliest consolation of the soule , to know it selfe to bee conversant with God in prayer : Now for the attainment of this , thou must , 1 First stir up and quicken the motion of the spirit : As in nature , Motion stirreth up naturall heat , and naturall heat maintaineth Motion , making the part moved more sensible of livelinesse , and activity ; so the stirring up of any spirituall faculty , maketh it more active & agile , and the activity thereof maintaines the vigor of the faculty , and maketh the subject more sensible of its own activity : It is directly so in prayer ; to this the Apostle is very pertinent , Stir up the gift that is in thee . The property of the word is to stir up the sparkles of fire , covered as it were with ashes , and by laying fuell to them , to kindle them up , and make them burne again . So that if thou wouldst feele the heat of the spirit , thou must by a devout indeavour & carefull assiduity , gather together the sparkles of the spirituall motions , raked up in the ashes of corruption , and the rubbish of carelesse neglect , and by laying on the fuell of the grones of the spirit , with the soft breath of the bellows of heavenly meditations , thou must resuscitate and kindle up againe that spirituall fire , which is like to be extinguished . The neglect of this maketh want of sense , and want of sense want of comfort ; and therefore ( as the Apostle saith ) neglect not , or be not carelesse of the gift that is in thee . If ever then thou wouldst have comfort from the sense of prayer , dig thy selfe out of thine own security , dull not , neither drowne thy pretious thoughts in cares , pleasures , worldly joyes , or sorrowes ; be ever bringing the dispersed sparkles of the Spirit together , and like a good workmā , look well to the fire , and then the Lord will not onely take notice of thy prayer , as he did of Pauls , but hee will also give thy soule to know , that it is such a prayer as he taketh notice of ; so that thou maist cōfidently averre with David , I have called upon thee , & maist urge it with an argument , let mee not bee confounded . 2 The second Mean of procuring sense , is the removing of hinderances , as the distemper of the body by intemperancy , the distemper of the soule by passion , dividing cares or loose and unprofitable company ; these bee the rubbish of our ruinous disposition , that keep us frō the view of the straine of prayer in us : These be the ashes that cover the sparkles of the Spirit , & keep us from the sensible heat of them . Away then with these if thou desirest the sense of the vigor of the Spirit ! First the soule followeth the temperature of the body ; thou must labour , as much as may be , for a sound minde in a well tempered body : The over-wearied , and over-toyled bodies , whereunto most men reserve their families and secret duties , are unfit to organize the soule , or to vent the soul's desires in prayer ; It is good therefore to ply the duty in health , & strength of body , that hence comfort may arise in time of sicknesse , and weaknesse . As for the Passions or Perturbatiōs of the mind , if they be the symptomes of evill affected bodies , the body must be brought in frame ; but if they bee the more spiritual perturbations , or such turbulent commotions as wee call properly the sicknesse of the minde , as anguish , slavish feare , sadnesse , & the like , these being of an aëreall and subtile nature , doe trouble and miscarry the temper , as the winde doth carry the calmest ayre and smoothest water against the rocks : So that for want of smooth waters to move on ( if you will ) a well-composed minde , the evidence of the Spirit , can neither be seen nor heard . Therefore these perturbations must be alayed by their opposite . Graces , ( as I have shewed ) not quite taken away , with the Stoicks , but they must bee so tempered and alaied by grace , above the temper of the Platonists , that they may be as sinews to the motion of the Spirit , whereby evidence may bee furthered , and not hindered . As for instance ; an angry or wrathfull disposition , is like choler , distasting or distempering the rellish of the Spirit ; or as the unnaturall heat doth wast and consume the naturall active heat that commeth from the heart ; so the devouring heat of anger eateth up the evidence of the Spirit . The minde ( as one saith ) must be at peace in it selfe , if it look towards God : But if the heat of anger be turned into a holy zeal , tempered with discretion , it will consume that rubbish that lyeth in the way of sense , and will be like a coach to carry the evidence or feeling of the Spirit to our Spirit in the time of prayer . Secondly , And so a habit of dulnesse or pensive heavinesse , dulleth & flatteth the sense of the spirit in prayer , but a well set or moderate mournfulnesse , is that sowing in teares , which maketh us sensible in prayer to reap in joy . Lastly distracting and slavish feare doth weaken the sense of Gods love towards us , but a reverent awe of the Majesty of God in prayer , will give thy soule assurance , that he is thy Father , and that by the power of the spirit , thou callest him so . Thirdly , As for the removeall of any reigning sin , I have spoke of it before , for continuance in that cannot stand with the Spirit of prayer ; yea I am of that minde , that though David lost not the Spirit by his sin , it is probable that he prayed not scarce all the time that he lay in his sin . A third Mean to attain sense of the Spirit in prayer , is in thy disposition to the duty , and desire to bee guided by the spirit , and not by the flesh & blood . In thine indisposition , or averse disposition , it will disswade thee from praying at all , and that upon some shew of probable ground , as that thou hast not the Spirit , thou canst not pray , God will not entertain it , If any bee by thou maist shame thy self , and bewray thee to bee a man of no gifts ; So thou hadst best let it alone till thou be fitted , God will accept of thy good intention , and better not pray at all , then not to pray excellently : But these , & the like be sophisticall suggestions , whereunto if thou hearknest , thou neglectest thy duty , thou weaknest thy prayer by thy neglect , thou disacquaintest thy selfe with God , thou bewraiest a doting on thine own ability , thou interceptest Gods opportunity of manifesting his strength in thy weaknesse , thou givest advantage to Sathan , thou indangerest the very habit of prayer as much as in thee lyeth ; for from frequency of neglect thou maist derelinquish the duty , or bring it to a bare presumptory performance . Lastly , there is nothing that weakneth , depriveth , and opposeth sense more then this : for as a sedentary life ; or sleeping after meat , bringeth a fat cold body to a Palsie or Lethargie , wherein sense and motion is often weakned or deprived ; so the neglect of duty may indanger sense to a mans dying day . Therefore if thou canst not pray as thou wouldest , or as thou shouldst , pray yet as thou canst ; God may bee there and thou not aware of it : and when thou art least able , thou art most able ; & when thou art most humble , thou art fittest for sense : & take this as the direction of the Spirit in many places besides the practice of the Saints : Pray alwaies ; Continue in prayer : Watch and pray alwaies : The meaning of which places wee must not mistake ( after the example of Euchytes the Psallian ) that we must doe nothing but pray , ( for many evills would then arise ) but that upon all occasions wee should have something to say to God , especially as both ancient and modern observe , at the stinted times of duty , which though wee change , yet we must not neglect or omit , whether private or secret . In a word , that of the Apostle in another case , though often by sin abused , will serve well here , Be instant in season and out of season ; that is , whether it please or please not : So whether thou art disposed or not disposed , goe to , and doe it ; the Lord hath bidden thee . The fourth Meane in Prayer to obtaine sence , is the labouring in Prayer to bring home Christ sensibly to the soule : This is the Spouses desire , I would lead thee , I would bring thee into my mothers house : And thus she doth indeed ; I held him and would not let him goe until I brought him into my mothers house ; which is no other but to bring him into the heart , where hee dwelleth by Faith. As the Conduit-pipe bringeth home water from the Fountaine to the Cisterne , so the Conduit of Faith bringeth home the Fountaine of living water , even Christ himselfe , to the Cisterne of the heart . As the eye of Faith in Prayer looketh for Christ , so the hand of faith bringeth him home , for faith is a thrifty grace , bringing all riches home to the soule . The want of this thrifty course maketh want of sense in our suits to God ; for as the light of Gods truth bringeth home to the soul the Mountaine of his holinesse , so the Spirit of Prayer bringeth home the Lord to the soule of an humbled sinner . If a man could fill the Censer with odors , and the heavens with Groanēs , and labour not in particular for this Vnion or Contract between God & his Soule , God may be there with litle or no immediate sense of his presence : Look then to the plying of this ; for this will make thee to remove every thing that may displease the faithfull witnesse , or weaken sense . A fift Mean to procure sense , is a due notice-taking of God & our selves in Prayer : The knowledge of our selves , Moral , Naturall , and Spirituall , casteth us quite out of our selves , and leadeth us ( as one saith ) as it were by the hand to the knowledge of God ; by which reflection or circular knowledge we come to be vile in our owne eyes : It casteth out and keepeth out sin , making the Spirit rejoyce to beare witnesse with our Spirits , that our Prayers are as odors of incense in his nostrills . Againe , the Spirituall knowledge of Gods Excellency , Soveraignty , Al-sufficiency of all his Attributes and workes , worketh a lively sense in the Suiter , because the bare naturall or supernaturall knowledge of God , be it as may be , will never beget any sense without that anointing eye-salve . This knowledg then of Gods Excellency will countervail the sense of thine owne unworthinesse , his Soveraignty will command the rebellion thereof : His All-sufficiency supplyeth thy wants ; all his attributes , yea , even his Iustice ( in Christ ) serveth for thy good ; This knowledge giveth thee not only ( with the heathen ) some light to see God in his Creatures . The truth of this passage appeareth plainly in Abraham his suite to God for Sodome ; I have taken upon me , or begun to speak unto the Lord , and I am dust and ashes , whereby a reflective knowledge of God upon him selfe , hee seeth and acknowledgeth himselfe to be nothing : yet by this is not discouraged but rather encouraged to continue his request , renuing it to the number of nine times , which hee could never have done without the sense of the Spirits approbation . Our comming short herein maketh us come short of sense in Prayer , for either we examine not our selves , and empty not our selves of our selves as we should , till we be vile in our own eyes , & therefore the Lord will not let us know that hee taketh notice of us , till we take better notice of our selves ; or on the contrary , wee fixe both our eyes upon our owne unworthinesse , vilenesse , and insufficiency , where finding no matter of feeling , wee drench our selves in teares of despair with S. Iohn , because there is nothing found in us worthy to give testimony : But we looke not up to the Lyons power , nor the worth of the Lambes blood , by which the sealed evidence of the Fathers good will is opened or broken up to us , by whom the Odors or Prayers of the Saints are carried up to the Father , and to the Fathers presence , and evidence of his presence is brought down into the soule . And this is the means to make us sing that new song with triumphant joy and melody in ovr heart , having God in Christ to be all in all unto us , though wee be nothing of our selves . The sixt and last sense-procuring Meane , is a close and constant holy walking with God in all our Thoughts , Words , & Actions , both in our generall and particular calling . The guidance of the Spirit , Praying by the Spirit , and Evidence of the Spirit ( in some measure ) goe usually together ; ( I say usually ) because sometime the two first may be without the last , and that for causes best knowne to God , as some sinne past , prevention of some sinne , as spirituall pride , or the like ; or for the tryall of the patience of the Saints , and their continuance in Prayer , trusting in the Lord , although hee should kill them : And truly I may say for the comfort of such , that though it be not so sweet a condition as that which is joyned with sense , yet it is as happy & as sure a condition as that which is carried by sense , if all meanes for sense be used . Hither may I apply that saying of our Saviour to Thomas , Thou beleevest because thou seest , blessed are those that have not seen and yet have beleeved : So , blessed are those that continue in Praier , though they want the sense of assurance in Prayer . But to the matter in hand , close obedience out of Prayer , bringeth good Evidence in Prayer , not only as the effect , or as the fruit evidenceth the tree , but it challengeth the Spirit of promise to be with us in Prayer , to give Evidence and Approbation to his owne Worke : For as remisse walking in a Christian ( though not absolutely loose ) doth in some sort quench the Spirit and damp the evidence thereof in Prayer ; so a close , strict , and holy walking with God , doth quicken and rejoyce the Spirit , for that it is ready with cheerfulnesse to give joyfull evidence , when wee goe about its particular businesse of Prayer . This walking with God ( for which the Patriarchs and Saints were commended ) is nothing else ( as the Author to the Hebrewes expoundeth it ) but a pleasing of God by faith and obedience : Now when we thus please him , hee ( according to his covenant made to Ahraham and his seed , ) is with us in our requests , by giving us contentment of assurance . But our want of this , maketh weaknesse of Prayer , and want of assurance : Many mens affections are led captive and their judgments ; wee presume our wayes to be Gods wayes , when they are none of his ; by being strict in one of the Tables , we take liberty to transgresse the other : The harmony of the Spirit is distempered by our disordered passions ; we beare false witnesse against God in denying the Saints their due , out of a partiall humour , and therefore it is just with God to withdraw his testimony from our requests , though we eagerly desire it . Lastly , the hearts of the most professing , are so overcharged with the cares of this life , that the Spirit also is overcharged with the dulnesse & deadnesse of their Prayers , whereby the duty hath small force with it and the evidence is suppressed : Therefore looke to thy walking in every particular , if ever thou meanest to attaine to assurance in thy Prayer . Other meanes I might deliver for the obtaining of sense , as due Preparation to Praier , a Habit of holy ejaculations , but I have already spoke of the former , and will only adde this , Withdraw thy selfe from all impediments , & prepare thy selfe with a reverent awe to meet thy God : And for the later , These holy breathings , as ayre , keepe and cleere the fire upon the hearth , whereby sense is kindled when thou settest upon the worke : Also for helpe in this particular , the frequent use of secret Prayer will doe well ; David ( as I have shewed ) sought the Lord three times a day ; we should of necessity be twice a day with God at the least , besides going unto him upon other occasions , as hearing of the Word , or others , remembirng also to double our Sacrifice on the Lord's Day . And so much for the Meanes , which if the Lord dispose thy heart to use conscionably , thou canst not but obtain some good measure of assurance , that thou praiest by the Holy Ghost . 4 How a man should hold on in the duty without the sense of the Spirit . THe fourth particular head of of this Treatise , shall be the satisfying a demand : If one feele not the assurance of the Spirit in Prayer , with what comfort or encouragement shall that party hold on in Prayer , or should hee resolve to give over Prayer , as Ieremy resolved to give over preaching ? For answer , let such a one neither resolve so nor doe so : As for motives of encouragement thereunto ; First , thou must doe it in conscience to the commandement , joyned with a promise , Call upon me in the day of trouble and I wil deliver thee : What greater trouble then to be without sense of assurance in Prayer , and when is deliverance nigher then in great trouble ? Secondly , remember that hee , to whom thou goest , is a loving , kind , and compassionate Father , who pittieth his children , and will not suffer them to cry alwaies without an answer , he will not hide his face for ever . If evill parents wil give good things to their children , yea , and that to evil children : much more wil he who is goodnesse it selfe give better things to such as hee hath made partakers of his goodnesse . Thirdly , take encouragement from earnest desire of Gods face that he hath put into thy heart which hee never meaneth to frustrate , for hee granteth the desires of his children . Thou art as surely happy ( as I have shewed ) though not so sensibly happy , in hungring and thirsting after sense , as though thy soule were filled with sense : These desires are his owne , and he will crowne his owne works with mercy & tender compassion ; keep then but open thy mouth and heart in Prayer , and assuredly as he hath promised he wil fil them with good things . Fourthly , comfort thy selfe with this thy desertion or want of sense ; it may be it is not yet Gods opportunity to shew himselfe in the Mount , it may come in an houre which thou never didst looke for . Fiftly , let the Wisdome of God stay thee in thy course , who hath all times and seasons in his hands , who knoweth when to shut and when to open : By which drawing his presence , hee maketh thee to long the more after it , and the more thou wilt value it when thou hast it . Sixtly , let the examples of all Gods children in this comfort thee : didst thou ever know or heare that ever any of them perished , but at length they found the thing they sought for ? Lastly , let thine owne experience teach thee to run thy race with patience , till thou dost obtain : For though thou hast not the sense of his presence , yet thou hast other fruits of his presence , as Holinesse , Humility , Patience , Brotherly-love , Softnesse of heart , Tendernesse of conscience , Feare to displease , a Reverent awe of God , Hunger and Thirst after all righteousnesse . These , it may be , or some of these thou hast in a greater measure thē some that have sense : But howsoever , these be the harbingers of sense , & where they take up the heart , there sense of assurance wil be sure to lodge : Thou hast already that witnesse in thy selfe , namely the Spirit , and that Spirit will make thee know the things that are of God. 5 How such as want the the Spirit of Prayer should labour for it . THE fift and last particular of this Treatise , is how men that want this Spirit of Prayer shall attain unto it ; For all men have it not , not the elect till they be converted , although most thinke that every man in the face of the Church can pray , yet nothing lesse . It is true indeed that our blessed Saviour maketh intercession by his presence for the Elect , even before their conversion , witnesse himselfe ; neither pray I for these alone , but for them also that shall beleeve on me through their word : where the ancients observe , that Christ prayed not only for those that should hear the Apostles ( for neither Abraham nor the Theife heard ) but hee prayed for all them that from the beginning of the world had beleeved or should beleeve : yet for all this hee prayeth in none before they have the Spirit . Though Paul , an elect vessell , before his conversion had the Prayer of Christ , yet he prayed not for himselfe till hee was transformed by the Spirit into the Image of Christ , by whose Spirit he began to pray , of the truth of whose Prayer Christ giveth this testimony ; behold he prayeth : Vnregenerate men may perhaps peruse this draught of Prayer , whereby as they come to see the necessity of Prayer , so they may discerne the falacy of the flesh and Sathans suggestions , in perswading men that they pray when they doe nothing lesse , & hereupon they come to enquire , how they may attaine to the true gift of Prayer ? For answer , let them understand , first , that Praier is no acquired gift by the industry of man , but an infused ability of the Spirit ( as I have shewed , ) which God , out of the free motive of his love , powreth upon all and every one of his chosen , when hee worketh that glorious change in them by the power of the Gopell . The wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it commeth nor whither it goeth : So is every one that is borne of the Spirit . As this is spoken of the free and forcible mystery of mans conversion , incomprehensible by mans capacity , yet understood of faith ; so this Spirit of supplication maketh free and forcible entry upon the heart of a convert , neither acquired , nor truly desired , nor understood by the best man in his naturall estate , or most compleate endowments , before his conversion . Further , since thou doest enquire also in thy case with those that came to Iob , what thou shouldst doe , I answer , thou must know & ingeniously confesse , that thou canst not pray at all ; for men conceit that they can pray , when they can doe nothing lesse : And this reachcheth not only to carnall professours , who hold it a heresie to doubt that they cannot pray to God , but also to close and formall hypocrites , yea temporary professours in the highest degree , whose hearts fouly deceive thē in this particular . The cōceit of the proud Pharisee amongst the rest of his faults , that he could pray and none like him , spoiled him for ever from praying . To men so conceited that saying of the Physitian well agreeth : When the minds of men are once takē up with fals opinions , they make them not only deaf but also blind against the truth it selfe : yea further saith hee , there is no tincture so indelible , staining the judgement of well ruled reason ; for their arrogancy and ignorance combine themselves together : Even just so it is with men in this particular ; yea I dare avouch that this conceit maketh such further off from prayer then prophane Infidells that never offered to pray in all theit lives . It is related of a skilfull Musitian , that hee tooke twice as much for teaching those that were evill taught , as for those that were not taught at all ; because a false position in a science is a greater hinderance to the attainment thereof , then the pure privation of it : if ever then thou desirest to pray , confesse ingeniously that thou canst not pray at all ; know that thou art stark blinde and lame , that thou maist receive thy limbs and sight . In the next place , thou must lay to heart and bee sensible of thy miserable and wretched condition , through want of this precious gift of prayer : this well considered will make thee at thy wits end , and it will shake the sandy foundation of all thy endeavours , it will batter & take the fort of all thy vain confidence , it wil cut the sinews of all thy selfe deceiving policy , it will faint the heart , and dead the very soule of all thy pale-faced hopes , it will imbitter the sweetnesse of al thy rats-bane pleasures , it will mar the market of all thy possessions & treasures , it will bring off the hooks all thy jollity and mirth , it will make thee behold , as in a true glasse , all thy jollity and madde mirth , it will let thee see the vanity of all thy great friends , favorites , supporters , lovers , acquaintance , yea the Ioviall companions . In a word , if thou wilt hold to it , it will give thee no rest till thou hast found some other footing for thy soul to rest on . To make all good , let me a litle expostulate the matter with thee : What canst thou doe in the day of thy distresse , when trouble comes upon thee , like paine on a woman in child-birth ? When thy cōscience begins to roare , thy soul to faint , thy state to wast or bee taken from thee by violence ? Whither canst thou goe ? Wilt thou know what thou canst doe ? I know , & thou shalt know it , thou canst doe just nothing for thy selfe that good is . If thou canst not pray , thou canst goe no where at all out of thy selfe ; to him thou canst not goe that hath eternall life , for thou art not acquainted with him , thou hast no odours to fill the Censer , and therefore hee hath nothing for thee but a Censer full of fire from the Altar to cōsume thee : here thou maist know ( if thou wilt ) that thou art blind , and naked , miserable and wretched . But what is the remedy ? where is the refuge ? who is thy shelter in this thy distresse ? Surely if thou canst not pray , thou maist look about thee , within thee , aboue thee , beneath thee , and finde no remedy , refuge , or helpe : For thou hast no promise of all these in calling upon God , no promise of deliverance , as I have shewed : yea instead thereof , thou hast the arrow of the Lords wrath drawn ( even to the head ) against thee ; witnes the Psalmist ; powre out thy wrathfull heat against the heathen that know thee not , and upon the kingdomes that cal not upon thy name . The very same phrase hath Ieremy , calling them the Families that call not on thy name ; whether it be family , kingdome , or person , all is one . Further , what canst thou doe for thy family , if famine , fire , plague ▪ or fearefull sicknesse come amongst thē ? If thou canst pray just so much as thou canst doe for thy selfe , yea if they were all running to hell , which is worse then the former , thou neither canst nor wilt stay them , but rather hasten them thither . Observe this I beseech thee , as thou art husband or wife , parent or childe , master or servant ; what canst thou doe for thy country , when the dismal day of calamity thickens in upon it as a cloud , and the evill threatned maketh hast . Though thou art the most civiliz'd formalist in all the world , the closest hypocrite , the most glistring moralist , yea the most potent grandie for state and puissance in all the land , and yet canst not pray , thou makest many breaches , and openest many gaps to the betraying of the state and kingdome but thou canstnot for thy heart , by sword or counsell protect the State , frō the least ensuing danger . An evill man may by Gods imployment bee a fort or Cannon , yet hee hath neither the promise nor any good by it : It is the poore wise man that by his wisdome delivereth the City , though no man regard him ; for fools can doe no good ; & fooles are all such as cannot pray : for they spend all time in learning strange language , but have never a word of the language of Canaan . Lastly , what canst thou doe when sicknesse seazeth on the , and death , the last enimy looketh gastly in thy face ? Then all thy worldly confidence , policy , hopes , pleasures , profits , possessions , joviallity , mirth , favourers , freinds ( and what not ) shall forsake thee : then one groane or sigh from the spirit , would bring thee better newes from God , then if all the Princes Embassadours in in the world should salute thee Master , or their Soveraign and sole Monarch of the world : But this Embassie of prayer being wanting , what woe will be wāting , yea thou maist wish the hills and mountaines to overwhelme thee and cover thee from the presence of him that sitteth upon the throne ; but all in vaine , if the Lord put not words in thy mouth , whereby hee may be entreated , thou shalt either dye desperately like Iudas , or with thy heart dying within thee , like Nabal : So consider this strait wherein thou art , & this may put thee further on to set thine eyes towards the Lord. But some desperately may object ( for such there bee ) if the sense of ones state that cannot pray , set him so upon the rack , it were better for such a one to content himselfe with such prayers as have served him hitherto , then by medling after a new strain of prayer to make life uncomfortable and death intollerable . For answer , the remedy is worse then the disease ; for if such a one see it not in time , he shall see it will be one time or other , yea it may bee out of time , greater horrour . I have been the larger in this particular , that the terror of a non-suppliant estate might hasten him out of it , yea I think verily if such men would look well upon it , it might be a meane to bring many out of it . Thou must resolve in the third place if ever thou wouldst pray to break off thy sins , and to part with thy prophanesse ; for as I have shewed , a sinfull course & familiarity with God cannot consist or stand together : A corrupt tongue or leprous throat maketh a harsh noise in the eare of God : remēber that the Lord is far from the wicked , and though they cry to him he wil not harken to them ; Fourthly , thou must avoid and abandon all prophane , idle , and unprofitable company ; for as thy living in a corrupt ayre , or with contagious bodies , will increase the habit of thy corrupt disposition , till thou be utterly consumed ; so lewd and wicked company will more and more contaminate thy soule , and spirit , so that thy breath shall stink worser and worser in the nostrills of God : As the soule in the Law that touched any abominable unclean thing , and ate of the sacrifice , was to bee cut off from Gods people , so the conversing and familiarity with unclean & cursed company , cutteth a soule off , & keepeth it off from familiarity with God in prayer ; Therefore ( saith the wiseman ) Enter not into the path of the wicked , and goe not into the way of evill men : The Prophet David , washing his hands in innocēcy , that he might compasse the Altar of the Lord , abandoneth all vain persons , & resolveth not to sit or converse with the wicked : for as thou must avoid evill company , and hate them that regard lying vanities , so thou must associate thy selfe to the godly . Hee that walketh with the wise shal be wise ; hate the evill ( saith the Prophet ) and love the good . The meerely moral man doth counsel thee to converse with such as will make thee better , as men by constant conversing with natives of a Nation doe learne the language of the nation ; so by sorting thy self with beggers thou maist happily learne to beg . Fiftly , thou must intreat the godly earnestly to pray for thee , and to beg thee of the Lord , esteem much of their praiers , which be of that efficacy to convert a sinner from his waies , and to save a soule from death , hiding a multitude of sinnes . If thus thou dost , and God affecteth the hearts of his people to pray for thee , there is good hope that thou shalt come to pray for thy selfe and for others also ; for the Sonne of many prayers cā hardly perish : but so long as thou dost scoffe & mock at the prayers of the Saints , or hast them in light esteem , the spirit of prayer or supplication will not come nigh thee . Yet with this begging of the prayers of the Saints , thou maist learne to beg thy selfe . The people of Israel desired Samuel to pray for them when they had sinned ; but they praied also for themselves ; but Pharaoh desired Moses to pray againe and againe for him , but hee would never learne to pray for himselfe , neither did he at all desire Moses his prayer , till the hand of God was the second time upon him , for at the first he did not . A great many doe never desire the praiers of Gods people ; if they desire them at all , it is not till Gods hand be so heavy upon thē , that they know not what to doe . Sixtly , thou must attend the meanes of the word , read , preached and conferred upon , for thou shalt never learne to speak to God , except thou hearest God speak unto thee : hee that turnes away his eare from hearing the Law , even his prayer shall be abomination ; It is not a set manner in a secret corner , nor the best penned praier that thou canst get by hart , without a diligent attendance on the word , especially preached , that ever will teach or inable thee to pray : For faith commeth by hearing ; And because wee believe therefore we speak : As the lame man in the Gospell lay still by the Poole of Bethesda ( which was the meanes appointed for recovery ) till the power of God had wrought upon him , so thou must still attend the meanes , till God smite the heart , unvail the eyes , touch and untie the tongue to this duty of prayer . Seventhly and lastly , enquire & learn of God's people , and they can tell thee what unvaluable profit , what sweet pleasures , what unspeakable consolation , what peace-passing understanding , what height of honour , what heaven of happinesse , they find in this familiar conference , with God ; aske and they will tell thee ( as a Father observeth ) that of all vertues they can find none but this compared to incense . Secondly , they can tell thee on experience , that it is the best guard against all assaults of Sinne and Sathan . All kind of Divels are kept out and cast out by this . When the evill Spirit came upon Saul , David alayed and abandoned it by playing on his harpe ; that harpe , saith one , was devout Prayer : Thirdly , if thou wouldst know what is the best trading , Gods people will tel thee there is none like Prayer : For no state , time , place , person , or opposition , can intercept thrift if thou art disposed to pray ; thou maist ever be imploying thy stock , and that with the returne of encrease ; thou maist gain more by Prayer , in one houre ( as one saith well ) then all the Merchants in the world in a thousand yeares . Fourthly , wilt thou know what is the very best physick ? Gods people can tell thee by experience , that none is like Prayer : It healeth the infirmities of the body , and the diseases of the soule , and the Praiers of the faithfull shall save the Sicklie , and the Lord shall raise them up , and if he have committed sinnes they shall be forgiven him : Fiftly , if it be enquired what is the greatest honour that mortall man can obtaine unto ? Is it not this , for a man to talke familiarly with God as with his friend ? And such honour have all the Saints , and they only : What honour were it for a poore , meane , despicable man to come to be so inward with a great Monarch to have his eare at his pleasure , and to goe into the bed-chamber when hee list without repulse or interruption of any ? So is it with Gods favorites , how despicable , and despised soever they be amongst men : Hee that will be inward with God ( saith one ) let him pray frequently ; let him read diligently ; for when we speak with God , when wee read or heare , God speaketh to us . Sixtly , if thou wouldst be provided of the best armes against thine enemies , of the best , safest refuge in distresse , the speediest deliverance out of trouble , the Saints can assure thee upon experience , that there is none like this : witnesse Moses , Hester , Iehosaphat and the rest . Seventhly , wouldst thou command all the armes of creatures , as heaven & earth and all the creatures therein , yea , even the Angels themselves , the people of God wil teach thee , that Prayer is the only word of command . By this Elijah did open and shut the heavens ; By this Moses tied and untied the hands of the Almighty ; by this Iacob made the Lord to stay with him , so that hee could not depart till hee had blessed him . Eighthly and lastly in a word , wouldst thou have a guide that might direct thee , and protect thee , assist thee , and never leave thee till thou art brought through this troublesome vale to the life of glory , the Saints can assure thee , that Prayer is the only meane to bring the guidance of the Spirit into the heart , and there to continue it , till thou commest to thy journies end ; these effects of Prayer who can choose but affect ? Now if thou doest fall in love with the Fruits , thou maist haply endeavor to get the Tree into the garden of thy soul , which will make all the ground fruitful . These rules being observed by thee , and the motives considered , thou art in a fair possibility , to come acquainted with God , by whose mercy & guidance I have been led along in this litle Treatise : desiring for the Cōclusion nothing but this , that God may have the honour , & his People the profit . FINIS . Notes, typically marginal, from the original text Notes for div A01139-e340 The excellency and necessity of Praier : Isay 29. 10 Rom. 12. 8. Cant. 5. 2. Description of Praier . August . Hom. Rom. 8. 26. 16. Psal . 38. 10. 65. 3. Ioh. 5. 14. Ioh. 5. 14 Ioel , 2. 28. Ephes . 6. 18. Evidences of praying in the Spirit . 1. Is Adoption . Rom. 8. 15. 2 A desire and endeavour of the presence of the Spirit . Exod. 33. 45. Rom. 8. 26. 3 A sensibility of our owne inability . 4 Helpe against infirmities . Rom. 8. 26 Memory and Vnderstanding . Mat. 26. 39. Conscience . Objection . Answer 1. 2 Ob. Answer Bern. de medit . 6. 8. How the godly are troubled with idle thoughts in prayer . How it is with the unregenerate . 3 Ob. Answer 5. Fervency of spirit Rom. 8. 26. Gen. 32. 28. Exod. 32. 10. Isay 64. 7. Can. 3. 4. Heb. 6. 4. Luke 18. 4. 7. Hos . 12. 4. Col. 4. 12. The difference of true fervēcy & counter feit in prayer . 1 Difference . 2 Difference . 3 Difference . Cant. 8. 6. Psal . 96. 10. 119. 13. 4 Difference . 2. King. 10 16. Salust . ad Caesar . 5 Difference . Numb . 6. 12. 13. Ob. Ans . 1. Luk. 24. 11. 32. 34. Isay 58. 2. 3. Iob. 13. 15 6 the train of all graces accompaning . 1 Cor. 1. 7. Mat. 21. 22. Psal . 5. 3. 4. hope and patience . Habuc . 2. 1 Psal . 5. 3. Preparation , Opportunity , and Diligence . Hypocrites faile of these graces . Heb. 4. 2. Mich. 3. 11 Iob. 3. 13. 2 King. 6. 33. Tryall of these graces is necessary . Tryall of thy faith . Psal . 17. 2. Esay . 29. 13. Mat. 15. 8. Psal . 36. 37. Triall of hope and patience . Act. 7. 55. 59. 60. Luk. 18. 7. Zacch . 13. 9. Exod. 3. 5. 7 The guidance of the Spirit in all our actions . Wherein the guidance of the Spirit manifesteth it selfe . In the subduing the whole body of sinne . 1. Ioh. 3. 9. V. 8. Ioh. 9. 21. Psal . 66. 18. 1 Sam. 8. 8. Prov. 25. 26. 27. Ier. 11. 11. Iudg. 10. 6. to 18. 1 Sam. 7. 2. to 12. Isay 1. 15. to 19. Esay . 1. 16. Ps . 26. 6. Tim. 2. 8. Ob. 1. Answer Rom. 7. 14. Rom 7. 25. 2. Ob. Answer 1 Cor. 6. 20. 2 Cor. 10. 3. Ob. 2. Ans . Rom. 7. 15 Quest . Answer Quickning and increase of grace . Rom. 8. 13. Zac. 10. 12 Meanes of keeping & increasing of grace . Ps . 90. 12. Col. 1. 21. The necessity hereof Ephes . 5. 15. 16. The difficulty hereof . Weekly and more generall accompts . 8 The precious promises . Psal . 119. 49. Ambrose . 2 Sam. 7. 25. 28. Mat. 11. 28. Isay 43. 25. Ier. 38. Ezech. 36. Psal . 50. 15. Prayers of the regenerate and unregenerate differ . Ob. 1. Nehem. 13. 14. 1 King. 20. 3. Ans . Ob. 2. Answ . His argument . Ans . 9 the directing of Prayer . Ioh. 16. 25 Rev. 8. 34. Ioh. 17. 19 Psal . 9. 11. I say . 52. 6. Psal . 91. 14 15. The necessity and benefit hereof 10. Praying in a time of trouble . Prayer an al sufficient remedy . 1. Reason . Exod. 15. 26. 2. Reason 3. Reason Iam. 5. 16. Bernard . de med . ● . 7. 4 Reason . Neglect of prayer argueth want of the spirit . How the hypocrite useth prayer . Cant. 5. 9. 2. Kings from v. the 10. to 16. Comfort for such as cannot or dare not pray . Dan. 9. 2. 23. Our neglect of Prayer , relying on other meanes what evill it is unto us . Ier. 8. 15. Deut. 22. 25. 2 King. 13. 14. Exod. 32. 33. Esay 64. 7. Cant. 3. 4. Hab. 2. 1. 11 Respect to order & matter of Praier . Rom. 8. 18. 1 Ioh. 5. 14. 1 King. 3. 5. Mat. 7. Iam. 4. 3. Luk. 9. 45. Mat. 20. Psal . 55. The order to be observed in Praier . 1 Rule . Mat. 6. 33. Ob. Answer 1 King. 3. 9 Psal . 4. 2 Rule . 2 Sam. 23. 12 Expectation of the thing desired . Deut. 33. 7. Ioh. 9. Psal . 136. 6. Psal . 123. 2. 3. Plin. l. 2. c. 4. The Godly fail herein . Ob. Answ . The Conclusion of this particular . Quest . Answer Gen. 24. 63. Dan. 6i 10. Ps . 55. 17. 33. 4. Act. 10. 9. Luk. 6. 12. 1. Tim. 1. 6 Ps . 31. 18. Eph. 6. 19. Col. 4. 2. Rom. 12. 12. Luk. 21. 36 2. Tim. 4. 2 Rev. 5. 4. Ioh 20. 29. Quaest . Ans . Psal . 4. Ioh. 17. 20 Act. 9. 10. Ps . 50. 15. 79. 6. Ier. 10. 25. Deut. 32. 35. Misery in sicknes , & death with out prayer . Ob. Answer Prov. 15. 29. Lev. 21. Prov. 4. 14 Ps . 26. 5. 6. Pro. 13. 20. Amos. 5. 14. Exod. 8. 8. 1. Sam. 16. 23. Iam. 5. 15. 
A18925	----	A tract of prayer by He. Clapham. Clapham, Henoch, fl. 1600. 1602 Approx. 30 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A18925 STC 5346.5 ESTC S749 22343287 ocm 22343287 25417 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A18925) Transcribed from: (Early English Books Online ; image set 25417) Images scanned from microfilm: (Early English books, 1475-1640 ; 1773:27) A tract of prayer by He. Clapham. Clapham, Henoch, fl. 1600. [39] p. Printed by W. White, dwelling in Cowlane, At London : 1602. Signatures: A-B⁸ C⁴. Title in ornamental border. Includes "An explication of the Lords Prayer". Reproduction of original in the Peterborough Cathedral. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lord's prayer -- Commentaries. Prayer. 2003-05 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Simon Charles Sampled and proofread 2005-04 Simon Charles Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A TRACT OF PRAYER . By He. Clapham . AT LONDON Printed by W. White , dwelling in Cow-lane . 1602. ❧ To the Right Woo. M ris . Grissell Sheffeild , all true happinesse here , and in the worlde to come . RIght Woo. as I am much to prayse God for your vn-uariable Christian fauours ( from the very entraunce of my seruice ) vouchsafed still vnto me : So , I haue neuer since lacked Will , though destitute of Meanes , whereby to testifie my summisse duetie . But hauing experienced the fruites of that diuine spirit ( which from Infancie is reported to haue held his succession in you ) I haue aduentured to offer some signe of gratitude . Homely is the Forme , but heauenly is the Subiect whereon my Pen runneth . What is lacking in the Manner , is countenanced in the Matter . And so this 2. of December 1602. I ende : remayning Your Woo. wherein he shal be able , Henoch Clapham . A TRACT OF PRAYER . An Introduction . PRayer , is nothing else but a powring foorth of the soules-sense according to the instinct and motion of GOD his holy Spirit . And herevpon it is , that Moses is sayd to cry ( Exod. 14. 15. ) though he vttered no worde : and Hannah to pray ( 1. Sam. 1. 12. ) though she spake onely in her hart . And this is called Prayer Mentall ; as that which is by mouthes vtterance , is called Prayer Vocall . That I say this speach of the Soule must be according to the motion of God his Spirit : it is , because no vtteraunce mentall or vocall is true Prayer , otherwise then it is vttered by the Holy Ghostes direction : For his office it is to teach vs what to pray . And herevpon it is , that the Apostle teacheth , not onely that God sendes foorth his Sonnes spirit into our hartes vpon the very first action of our Adoption , ( Gal. 4. 6. 9. ) for teaching vs to Cry ; that is , earnestly to Pray : but also to deny , that the most learned is able to pray without the direction of that Spirit . For thus he sayth : The Spirit helpeth our infirmities : for we know not what to pray as we ought , but the Spirit it selfe maketh request for vs , with sighes which cannot be expressed . Rom. 8. 26. And least any should obiect : Alas , we speake imperfectly , or sigh confusedly ; he addeth : But he that searcheth the hartes , knoweth what is the meaning of that Spirit : for he maketh request for the Sainctes , according to the will of God. So that no wordes or sighinges are heere reputed Prayer , otherwise then they receiue their character of Christes Spirit . Which obserued , it conuineeth the Papist and Brownist ( two extreames ) of extreame ignoraunce . The Papist thinkes , if so he say ouer some certaine forme of wordes prescribed in his Iesus or Ladyes Psalter ; or her etofore drawen by Pope Sixtus or some other idolatrous Woorthie , he hath done very well ; though ( God knowes ) he is so farre from following the instinct of Christes Spirit therein , as ordinarily he Apishly imitateth some brutish inuention : and ( if it be Latine ) his owne Spirit ( he being a common Papist ) ignorant what his lippes vttereth . For the Brownist , hee thinkes on the other hand , that if he haue vttered a number of words , not according to any written forme , but of the abundance of his owne hart , then he hath performed a worthie worke : for no wordes borrowed from else where , he holdes can be deliuered for Prayer . And herevpon it is , that he denyeth to vtter the words in * Mat. 6. 9. &c. for Prayes : as if the same wordes could not bee vsed for Doctrine and Prayer . Thus condemning all the Worlde for ignoraunce in Prayer , he shewes himselfe to be ignoraunt what is Prayer . Prayer ( as before ) receiues not his Beeing from Wordes : for one can pray truely that is dombe with Zacharie : but be they words or sighes , or Soules breathinges ; they be then true Prayer , when God his Spirit is one with our Spirit in the vse thereof : And therefore to impute any thing to Wordes in that manner as they do , is flat Merit-mongry . And because in vocall Prayer , the selfe same words may againe be vsed in the same and like case , our Sauiour ( who had more varietie of wordes then any Brownist ) hee repeated the same wordes againe , * Marke . 14. 39. And the Apostle againe and againe in the entraunce of his Epistles , * Rom. 1. 7. 1. Cor. 1. 3. 2. Cor. 1. 2. Galat. 1. 3. Ephess . 1. 2. Philip. 1. 2. Coloss. 1. 2. 1. Thess. 1. 2. 2. Thess. 1. 2. 1. Tim. 1. 2. 2. Tim. 1. 2. Philem. 3. Thus farre was S. Paul from acquaintaunce with Brownisme . And yet I could prooue vnto them , that some of themselues both publiquely and priuatly , haue vsually vsed a flat Forme of Prayer cond by hart . But who will easily dispute with Spirits of priuate interpretation ? Prayer consisting in Sighes new or accustomed : in wordes olde or new ( Etiamsi nihil dictum quod non dictum prius ) prouided the same be formed by the Holy spirit . Some ignorauntly ( it may be ) will inferre : Then the vnsanctified ( with Iudas Iscariot ) pray not truely , seeing the Holy Ghost is not giuen them . I answeare : the vnsanctified person praying with and for others , may ( as did Iudas Iscariot ) pray truely ; and may haue glorious effectes following the same , ( as followed Iscariots ministerie , so well as the others , Mark. 6. 13. and Luk. 9. 10. ) and this , because he prayeth according to the motion of the Holy spirit , though he enioy not the same Spirit . For great is the difference betweene being Acted by him , ( as Balaam was in his ministerie ) and hauing the Spirit dwelling in one ; as he doth in the sanctified , Rom. 8. 9. This remembred , I will ( as God shall enable ) in the next place , delyuer vnto you an Exposition of the Lordes Prayer , and that also in forme of prayer . AN EXPLICATION OF THE Lords Prayer . OUr Father : Father by creation , as we were set out of thine hands in our fore-parents Adam and Heuah : but more speciallie a Father through the worke of Redemption : who as we voluntarily were cast away of the first man , hast recouered vs to thy selfe againe by the second Man , Christ Iesus his glorious obedience . Twise a Father , ( by Nature , and Grace : ) but we vtterly vnworthy once of the name of Children : so great hath been our transgression , both against Nature and Grace . As thou teachest mee not to cry My Father , as minding either my owne particuler onely : or heretically iudging better of my selfe then any others : but hast commaunded mee to cry , Our Father , as a feeling member of that Catholique Church , sparsed ouer the earth , to whom Christ Iesus is onely Head : so hereby thou callest me to ioyne with Fayth , Loue : that so my Fayth in thy promises , may declare it selfe to be true Fayth by the workes that issue therefrom : as in other thinges , so in the action of Prayer . For thou wouldst haue vs to know , that all Fayth is but dead , which worketh not by Loue : First towards the head of our Head , Christ Iesus : Secondly , towardes our fellow members , which is the corporation of true beleeuers . Our Father , Which art in Heauen : and because in Heauen , therefore Almightie and Al-sufficient for thy children . Beeing a Father , thou art willing : and being in Heauen , thou art able to effect whatsoeuer thou willest : and thou willest onely that which shal be good for thy children . This we belieue ; Lord helpe our vnbeliefe . And as thou specially declarest thy glory in the Heauens , ( for otherwise thy Essence & Beeing is beyond all place ) because there are the Spirits Angelicall ; who are more capable of thy glorie : so vouchsafe ô heauenly Father , ( for the sake of thy Sonne , through whom thou art become our Father ) to inrich our harts nowe and for euer with diuine thoughtes , beseeming the presenting our selues before such a heauenly Father : That so by thy grace , we may pray in Fayth : euen in that Fayth which worketh by Loue , the bond of Peace , the fulfilling of thy Law , the externall badge of thy Sonnes disciples . Heauenly Father , thy name in proprietie , is thine owne selfe : and so thou art IEHOVAH , the beeing of all beeings , deryuing thine owne beeing from none : in which respect it is easier to say what thou art not , then what thou art : for being Infinite , thou so canst not in proprietie fall within the compasse of Definition . But as thou first assumedst the name Creator , in respect of the Creature : so therewithall thou after a sort , didst make thy selfe Comprehensible , who otherwise art Incomprehensible : which thou secretly taughtest Moses , when ( for that he was in conceipt finite ) thou declardst thy self vnto him by thy Back-parts : for none can behold thy Face , and liue . And herevpon it is , that thou declarest thy selfe ; first in the common Creature ( for the Heauens declare thy glorie , the Firmament shewes thy handie worke ; and the visible creature makes seene thy inuisibles , as thine eternall power and Godhead : ) Secondly , thou doost make thy selfe knowen by thy Written Worde and Sacramentes : In thy Word , declaring thy selfe by that name of names , Father of our Lord Christ Iesus : sealing vp the same in the blessed Sacraments of Baptisme and our Lordes Supper . Be it thy name essentiall or relatiue , ( declaring thy Beeing , or the Diuine properties in thy Beeing ) vouchsafe the Grace vnto vs , of hallowing the same : for , though earthly Powers wincke at it , thou wilt not holde him guiltlesse that takes thy name in vaine . We were first Created into thy name , and secondly haue been Baptised into the same : But we lost thy Image in the first , and haue recouered in the second ( by thy Grace ) a new stampe thereof . Heauenly Father , infuse thy sanctifying grace into the hartes of all thy Children , that of the abundance of such a sanctifyed hart , the mouth may speake holyly to the prayse of thy name , and the edification of many . And so shall the pure sacrifice of Prayer and Prayse , be offred vp vnto thee in all places . That thy Name may be so hallowed , Let Thy Kingdome come . Thy Kingdome is of another nature then the worlds Kingdomes be . They be as Nebuchadnetsars Image , made of Gold , Siluer , Brasse , Iron and Clay : all which , the Corner-stone of our Saluation , ( Christ Iesus ) dasheth to powder ; melting before his Kingdome , as Waxe before the Sunne . Thy Kingdome is Spirituall , and specially inward : and therefore to the world inuisible . This Kingdome of thine , thou dost stablish in the Body of thy Church : thy Holy Spirit taking vp the Conscience for his Throne , there gouerning the Hart of Man , by the Scepter of thy Worde . Thence thou neuer departest , making whatsoeuer is at enmitie with thee , thy footestoole : casting downe the haughtie imaginations of men , and whatsoeuer is within , exalted against thee . Lord , let this Kingdome come ? this Kingdome of Light , for chasing away the powre of darknesse : this Kingdome of Grace , for dryuing euery vile Canaanite foorth of our Land. Let the strong man Sinne , be taken and bounde by Him that is stronger : and so take vs vp wholly , for thine owne Glorie . Vnto which good purpose , vouchsafe ( ô heauenly Father ) to blesse thine owne Ordinaunces Ciuill and Ecclesiasticall . The Ciuill thou hast giuen specially for keeping the Body and Flesh of Man-kinde in due order : The Ecclesiasticke , specially for subduing the Soule and Spirit . In the first , thou hast these fourtie foure yeeres & vpward , ●endred our good , in the happie and blessed regiment of our dread Soueraigne Elizabeth , deputed ouer vs in all causes Ciuill and Ecclesiasticall , our supreame Gouernesse . In the second , thou hast for all the time of her gracious regiment , sought our saluation , comming vnto vs early and late by the ministrie of thy Prophets : For all which , thy name be euer blessed . Heauenly Father , vouchsafe accordingly to continue the same mercie by Ciuill & Ecclesiasticke gouernment , not only to vs , but also to our posteritie . Dash the Image of Romes Nebuchadnetsar a peeces . Let his vnion with Spayne , prooue but as a mixture of Iron and Clay : and his mixt Idolatrous gouernment , let it quickly be consumed . Thou who in thy Worde hast promised to stirre vp all these Kings against that Bomish Harlot , who first subiected Crowne and dignitie therto : Lord hasten the perfecting of that promise . Through thy blessing , it hath come so to passe with vs , and some other our neighbours . Lord hasten the conuersion of other Kinges , ( and namely of the King of Spaine ) that with a right royall resolution , they may arise , and like true Christian Princes , labour to consume that harlotry Synagogue , which before hath consumed them and their Kingdomes . Destroy the Turkish tyrannie : Let the Kingdome of thy Sonne in his Dominious more and more florish . Remoue the ceremoniall Vayle of Moses from before the eyes of thy naturall Israel . Gather into subiection all of Iewes and Gentiles , that appartaine vnto thy Kingdome : That so thy Sonne Christ Iesus may come vnto Iudgment ; he may so deliuer the Kingdome into thine handes , and so GOD may be all in all . In the meane time , Thy Will bee done in the Earth : and that in such sort , as it is done in the Heauens . The Angelicall Spirits in the Heauens , are faythfull and flightie in theyr Obedience : whereas they were created but once , retayning still their first state . And wee , besides our naturall creation , haue put thee to a second busines , to the re-creating of vs againe by thy Spirit and Worde : by so much the more we owe vnto thee a greater obedience ; Giue vs the grace therefore , togither with the knowledge of thy Wil , to be Doers thereof : that others so seeing our good workes , they may thereby take occasion to glorifie thee our Father which art in heauen . But when ( by thy Grace ) we shal haue done any part of thy Will , let vs not be destitute of that Grace , which is declared in thy Angels by couering their Face and Feete . Let vs be humble in our owne eyes , acknowledging our insufficiencie for contemplating thy glory : the insufficiencie of our affections for doing thy Will. Let vs neuer be left to our selues , that so we shold forget the darknes of our Senses , the lamenes of our Affections . With which consideratiō , giue vs not only therefore not to be idle , but also wynged & speedie executors of thy gracious Will , reuealed to vs from thine owne Word . And besides the common duties of Christianitie , vouchsafe the grace vnto vs , duely to consider our particuler place & calling : that so the Maiestrate may haue grace to gouerne rightly with his Sword : the Minister may be faithful in ruling by the Word : the Artificer and Trades-man may shew himselfe a true Christian in the very particulars of their vocation : that Fathers and Maisters , to children and seruants : seruants , children , and subiectes to their superiors , may all be carefull in these very places , to be faythfull doers of thy Will ; as the heauenly powers in their roomes , are euer prest to act thy diuine pleasure . Heauenly Father , vouchsafe vs the grace alwayes to make such holy vse of the Angels their glorious example , that so in word and deed , we may euer glorifie thy name put vpon vs : first in Creation : secondly in Baptisme : lastly in our Profession . Vnto the ( Father ) it is best knowen what is necessarie for the Day : to thee therefore we crie : Giue vnto vs this day , our dayly-bread . If thou giue it , it shal be good for vs , be it more or lesse , ( for it is not in the quantitie , but in thy blessing ) & with litle thou wouldest haue vs contented ; in teaching vs to craue only Bread. Nor can it be so little as the best of vs deserue ( for we merit not the Crummes that fall from thy Table , ) ô how large then is thy mercie , who besides Bread , hast affoorded many other Creatures often for our Tables , with variety of Rayment for our Bodyes : Yea , how great is thy mercie , seeing we may say particulerly with Dauid : Thou hast prepar'd a table before mee in the sight of mine aduersaries : thou hast annoynted mine Head with Oyle , my Cup running ouer : For oft the aduersaries of Godlynes haue laboured ( so much as in them was ) to depriue vs of Natures sustentation : but in mercie thou hast annulled their deuises , giuing vs in their very sight ( to the griefe of their hartes ) not onely Food , but also soueraigne delightes of Nature , and that with inundation . Thou in mercie hauing giuen it , thou so ( in Christ Iesus ) hast sealed it vp for our owne . Whereby hath falne out , that in our much and little , we haue a true peace-able conscience : Otherwyse ( O Lord ) if we eate , drinke , and cloath'd our selues in iudgment , what better were we , though we gayned the world thereby ? And the prouidence ( ô heauenly Father ) which watcheth ouer our bodyes nouriture by this Bread , vouchsafe it may watch ouer our soules , by administring the Bread of eternall lyfe , which is the Merits of thy Sonne , offred in thy Worde , and sealed vp in the Sacramentes . That being so fedde in body and soule , we may both in body and soule cheerefully prayse thee . We haue trespassed against thee ô heauenly Father : first , in not hauing Beliefe in thy Promises , who notwithstanding hast declared thy selfe to be not only a Father ; but also , an Heauenly , al-sufficient Father . We haue secondly sinned against thee , in not declaring the truth of our Fayth by the wotkes of Loue towards our fellow members . We haue thirdly trespassed against thee in taking thy name in vaine . We haue trespassed fourthly against thee in setting our selues against the thinges of thy Kingdome . We haue transgressed fifthly against thee in not dooing thy will , when once it hath been reuealed vnto vs. We haue sinned against thee also in the abuse of Bread , and all other externall necessaries . Our trespasses against thee are innumerable : neither are we able to answere for one sinne amongst a thousande . Good Lord therefore be mercifull vnto vs in the remission of all our sinnes : which remission , proceedeth of thine owne free Grace , sealed vp in Christ Iesus : whereto man is not able to adde one farthing by way of satisfaction . Forgiue vs our trespasses , as we forgiue them that trespasse against vs. To whom thou sealest ( by the testimonie of thy Spirit ) the forgiuenes of sinne , to them thou giuest a true guift ( though not absolute ) of willingnes to pardon the trespasses of their brethren . So that by our readinesse to remit the offences of others , thou wouldst haue vs to take knowledge of the forgiuenesse of our sinnes , which thou hast remitted vnto vs. And seeing thou in the first place hast been willing to passe by our Offences , compared vnto Talents : What are wee in the second place , that we should take our brother by the throate for a few Pence , ( trifles vnto vs , in regarde of our debtes to thy infinite Maiestie ) and so call vpon him for satisfaction to the vttermost farthing ? No ( ô heauenly Father ) doe rather vouchsafe vnto vs , a gentle , meeke , humble , and louing hart , by the which we may be ready to loose much of our externall right for Peace sake , rather then ( by seeking our owne ) to kindle contention : by the which we may be willing to deale mercifully with others , euen as we would be glad to receiue mercie at thy handes . Finally , we beseech thee , not to lead vs into tentation , but deliuer vs frō euill . It shal be necessarie ( ô Lord ) that sometimes wee bee tempted inwardly ( as were thy seruants Dauid , Ieremie , and others : ) but in such time of tentation , sweete Father delyuer vs from euill : Giue vs ( as thou didst to thy seruant Paul ) a happie is●ue out of that tentation . Sometimes it shal be necessare , that thou tempts vs outwardly , as thou didst Abrahā in offring his only beloued Sonne Isaac : as thou didst Iob in the losse of his Substaunce , Children , and bodyes health . Yet ( Heauenly Father ) wee beseech thee in such Tentation , to be mercifull vnto vs , to ridde vs from the power of the Tentation , to delyuer vs from Euill . These our Petitions we offer vp onely to thee : because , Thine is the kingdome . Scepter , Gouernment , Regiment , are all thine . As in the Churche where euery soule willingly bowes before thee , as their fatherly King : so , in swaying of euery creature , ( euen reprobate Men and Angels ) causing them will they , nill they , to execute thy diuine pleasure . In the first , for the declaration of thy mercy : in the second , for the manifestation of thy exact iustice . Nor is it any maruell , seeing thine is The Power . All Power in Heauen and Earth is thine . Power of Deuils and their instrumentes , is nothing else but a sparckle of thy Power , borrowed of thee , what time thou meanest to correct thy Children , or else to iudge transgression in the reprobate . Till thou graunted such Power , Satan could not touch Iob , either in his substaunce , children , or person : no , nor beeing discharged , could he enter somuch as into a Swine . Thou onely hast the Power to helpe vs ; to thee therefore we direct our Prayers . And this the rather , because Thine is the Glorie . Part thy Glorie with any other thou ô God ) wilt not . And this is a great part of thy Glory to haue Prayer offered vp vnto thee : as beeing HE , who only can search the Hart , can giue to euerie one the thing is necessarie , and gaine Glory to thy selfe in all thy actions . And this For euer and euer . And because Kingdome , Power , and Glory , is thine always : therefore at no time to be giuen wholly , or in part , to any Angell , Saint , or other Creature , be it otherwise neuer so excellent in our eyes : of neuer so high estimate in our minde . Amen . So it is : and , So be it ( ô Father of Heauen ) for the sake of thy Sonne our onely sauiour and redeemer Christ Iesus . To whom , togither with thee and the sanctifying Spirit , be all kingdome , Power , and Glorie : hencefoorth and for euer : Amen . A briefe example how it may be reduced to the 10. Commaundementes . OUR Father : : and therefore a transgression for any of vs To haue any other Gods before thy face . Which art in Heauen : and therefore , not to be fashioned by or to any thing aboue or belowe , that hath existence amongst the Creatures . For as thou art a Iealous GOD , so thou must needes punish throughly all such Idolatire . Halowed bee thy Name of all thy people : who hast commaunded them at no hand To take thy name in vaine . Thy Kingdome come : as , in the due sanctifying of the auncient Sabaoth day in Israell , till Christ his Kingdome was established to all nations : so now , in the holy obseruance of our Lordes day , the day of our Sauiours resurrection ; the day wherein at seuerall times , on seuerall persons , ( from morning to late night ) he powred foorth aboundantly the first fruites of his Spirit . Thy Will bee done in Earth , as it is done in Heauen ; by all sorts of Fathers and Mothers Ciuill and Ecclesiasticke : with due referrence of duetie from inferiours to such superiours ; that so a better Blessing then that of Canaan ( euen of Heauens Rest ) it may be giuen vnto them . Giue vs this day , our dayly-bread : that so by thy Grace , we may not onely not murder , but also truely mayntaine life in our selues and others . Forgiue vs our trespasses , as we forgiue them that trespasse against vs. We haue trespassed in thought , worde , and deede , against all the former and other thy Commaundements . Lord vouchsafe to seale perfectly to our soules the remission of them all , euen as ( by thy Grace ) we finde a true ( though not perfect ) readines to forgiue to others the●r trespasses . Lead vs not into tentation , but deliuer vs from euill .. Tempted we shal be to breake all thy Ten Lawes : specially the very tenth , in coueting things which appertaine to others . For thy Sonnes sake delyuer vs from all such euill . For thine is the Kingdome , Power , and Glorie , for euer and euer . Kingdome is thine , and therfore thou callest people out of the seruitude of sinne , to serue thee . Power is thine , and this thou shewest by pulling thy Israel out of the handes of Hels Pharaoh : and the Glorie due to thee in all our obedience , thou wilt not part it with any other . For all homage of body and soule is due to thee ; who hast purchased vs , to the prayse and glory of thy name . And this for Euer and euer . Amen . Heauenly father , It is so : and euer graunt Grace to vs all , that it may be so . Amen . 1. Thess. 5. 17. Pray continually . FINIS . Imprinted at London by William White . 1602. Notes, typically marginal, from the original text Notes for div A18925-e220 What Prayer is . The Papists errour for Prayer . The Brownistes error for Prayer . * Namely , Our Father which art in Heauen , &c * Namely , Abba , Father all things are posible . &c. * Namely , Grace be with you & peace from God. &c. Nothing now sayd , that hath not been sayd afore . Notes for div A18925-e930 The first Branch of the Introduction to Prayer . Our Father . For further explication hereof , the wise-spirited may vnder them words , relate to the first Commaundement : Thou shalt not haue other Gods before my face . The second branch of the Introduction . Which art in Heauen . This may relate to the seconde Cōmundement . Thou shalt not make to thy selfe a grauen thing , nor , &c. The first direct Petition , Halowed be thy name . Hereto the third Commandement may be applyed : Thou shalt not take the name of the Lord thy God in vaine , for , &c. The second Petition . Thy Kingdome come . This casteth eye backe to the fourth Cōmaundement . Remember thou keepe holy the Sabbaoth day , to sanctifie i● . &c. The third Petition . Thy Will be done in Earth , &c. This relateth to the fifth Com. Honor thy Father and thy Mother , that [ Iààricun ] they may prolong thy dayes vpon y ● earth which y ● Lo. thy GOD giues thee . The fourth Petition . Giue vs this day , our , &c. Hereto the sixt Commandemēt . Thou shalt not murther . The fifth Petition . And forgiue vs our trespasses , &c. Herto the breach of all the Commaundementes may be referred . The sixth Petition . And lead vs not into tentation , but. &c. Hereto all : but specially the tenth com . Thou shalt not couet . &c. The Reason of offering Prayer only to GOD : The first branch . For thine is y e Kingdome . Heere may be remembred the kingdome of Aegipt , from whence Israel is fetched . The second branch of the Reason . The Power . Heereby that Power whereby that Church was deliuered . The third Branch . And the Glory . Heere may be r●●●rdated the glorie which God gayned in ouerthrowing Aegipt in the red Sea. And all this intimated in that preface to the Commaundementes . Exod. 20. 2. The fourth branch in cōmon with the third The subscription of Fayth . Amen . This may relate to Israels subscription vnto the Law. Thus the Law sent people to Prayer : and Prayer respecteth the obseruatiō of the law , and the fulfilling of all in Christ through whom God is become Our Father . 
A25381	----	Andrewes Golden chaine to linke the penitent sinner unto Almighty God richly adorned with ornaments of Holy Scripture ... : newly made in a godly prayer taken out of the pure fountaine of Holy Scripture, very necessary to cure the sick soule of a sinner, and to draw him from desperation, if with a beleeving faith he will daily use it in prayer unto Almighty God. Andrewes, John, fl. 1615. This text is an enriched version of the TCP digital transcription A25381 of text R27881 in the English Short Title Catalog (Wing A3122). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 23 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A25381 Wing A3122 ESTC R27881 10261253 ocm 10261253 44725 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25381) Transcribed from: (Early English Books Online ; image set 44725) Images scanned from microfilm: (Early English books, 1641-1700 ; 1348:3) Andrewes Golden chaine to linke the penitent sinner unto Almighty God richly adorned with ornaments of Holy Scripture ... : newly made in a godly prayer taken out of the pure fountaine of Holy Scripture, very necessary to cure the sick soule of a sinner, and to draw him from desperation, if with a beleeving faith he will daily use it in prayer unto Almighty God. Andrewes, John, fl. 1615. [18] p. Printed for Iohn Wright, London : 1645. "Candido lectori" signed: Iohn Andrewes. Reproduction of original in the British Library. eng Prayers. A25381 R27881 (Wing A3122). civilwar no Andrewes golden chaine, to linke the penitent sinner unto Almighty God. Richly adorned with ornaments of holy Scripture, which was never in Andrewes, John 1645 4010 14 0 0 0 0 0 35 C The rate of 35 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-02 TCP Assigned for keying and markup 2006-02 Aptara Keyed and coded from ProQuest page images 2006-03 Judith Siefring Sampled and proofread 2006-03 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Andrewes Golden Chaine , TO Linke the penitent sinner unto Almighty God . Richly adorned with the ornaments of holy Scripture , which was never in print , nor from any man elsewhere to be had . Newly made in a godly Prayer , taken out of the pure fountaine of holy Scripture , very necessary to cure the sick soule of a sinner : and to draw him from desperation if with a beleeving faith he will daily use it , in prayer unto Almighty God . London printed for Iohn Wright at the signe of the Bible without Newgate . 1645. Candido Lectori , Lege , perlege , relege . RIght Honourable , for Gods sake , your owne sake , and yours soules sake , peruse this little Booke over , for it guides you in the direct way unto Almighty God , and sheweth you how to give your heart unto God , and your sinnes unto Satan , every time you pray with this Prayer . By me Iohn Andrewes , Preacher of Gods Word . Andrewes Golden Chaine , TO Linke the Penitent Sinner unto Almighty God . MOst Mighty a , most Holie b , most Righteous c , and most merciful God d , my sweet Saviour e , and Physitian of my soule f , have mercie on me thou that art full of pity and compassion g , rich unto all which call upon thee for mercy h , and never forsakest them that put their trust in thee i , againe and againe have mercy on me , here I bow the very knees of my heart unto thee O God , and with sighes , groans , and feares bewaile my sinnes k , beseeching thee with all humility to cure my wounded and distressed soule . O give my heart true repentance , my spirit contrition , and mine eyes a fountaine of teares to weepe for my sinnes . O Lord my God l , I am sicke with sinne m , and thou art my Physitian n , I am dead , but thou art my life o , and although I am but earth and ashes , yet give me grace to seek for thy mercies p . O Lord , I know thy hand is not shortned that it cannot save q , neither is thine eare heavie that it cannot heare r . but it is my sinnes , my sinnes , my unrepented sinnes ſ , that have separated betwene this vanishing estate of mine t and thine eternity u . O Lord I beseech thee for thy sonne Iesus Christ his sake to encline thine eare and heare , open O Lord , thine eyes and see a , Oh behold the vehemency of my praying , and forgive mee , O forgive me , and blot all thy sinnes out of thy remmembrance b . Here , O Lord my God c , with all humility I prostrate my selfe before my majesty powring out my teares for my sinnes , and praying on my knees like Daniel d , weeping for mine offences like David e , crying like Esay f , rore out my griefe like Job g , and rent my heart with the penitent h , lament with Peter i , sorrow with Mary k , and cry out unto thee O Lord my God l , with the Iews , O what shall I doe to be saved m . Oh therefore now heare mee , and helpe me , O Lord n lest I perish in my wickednesse o . Saint Peters wives mother received thee O Christ , and thou curedst her p , Zacheus did but entertaine thee , and thou O God bestowedst salvation upon him q , Saint Peter which denied , and forsware thee , went for his sins , and was pardoned r . Mary Magdalen which had many legions of devils , with teares of unfained repentance was absolved , and made a Temple of the Holy Ghost ſ : And although my sinnes , my sinnes , my scarlet sinnes t , be in number many u , in weight most heavy * , and for desert damnable x , Yet O Iesu , my sweet Saviour y , I most entirely beseech thee , let not mee that knocks at thy gates of mercie , with sighes , groanes and teares be excluded z : But forgive me , O forgive mee , againe and againe I beseech thee forgive mee , for there is mercy with thee , O Lord my God to forgive even crying sinnes unto the penitent sinner , although they have beene died in the deepest graine of iniquity . O Iesu my sweet Saviour z , thou light of mine eyes * , which hast pro●●sed to answer before I 〈◊〉 , and while I pray for to heare a , O for pity then heare my prayers , and grant my petition , that thy crimson drops of precious bloud which trickled downe thy azure veines , may wash away my scarlet sinnes b , O let mine eyes be as continuall lavers to wash away the pollution of my sinnes c , seeing teares be the best and soveraign 〈◊〉 balme to cure the wounds of my sinne-bleeding soule : and therefore with a melting heart , and mourning eyes d , I tremble at thy word e , and am pricked when I am rebuked f , and inflamed with burning zeale g , when I am instructed to come unto thee , O my sweet Saviouri , that I may see thee , thou joy of my heart k , and love thee thou life of my soule l ; O let me finde thee my hearts desire m , and hold thee whom my soule loveth n . According unto the riches of thy mercies o , thou hast promised to heare my petition p , that whensoever I shall aske any thing in thy name through faith , I shall obtaine the same q . Oh therefore regard now O Lord , I most entirely beseech thee , thy gracious promises towards me r , and behold the words of thine owne mouth , the workes and covenants of thine owne hands , how thou hast sworne by an oath ſ , and covenanted and indented with me , To put thy lawes in my heart , write them in my mind , and remember my sins no more t , but at what time soever I repented from the bottome of my heart , of all my sinnes , thou wilt forgive me all mine offences u , if they were as red as scarlet , thou wilt make them as white as snow w : x which covenant thou hast sealed with thy owne most precious bloud , and confirmed the same by thy death and passion on the Crosse y . For whom thou hast suffered bitter bonds z , cruell wounds a , tormenting death and the grave b : and withall , thou hast endued me with thy Image c , that I should remember thee , graven me on the palme of thy hand d , that thou shouldest not forget me , and called me in thy name e , to make me a Christian , Betrothed through faith f , directed by thy word g , and guided by thy holy Spirit h , to enlighten my mind i , cleanse my conscience k , and rejoyce my heart l , to come unto thee my sweet Saviour m , O therefore , I most entirely beseech thee , O Lord , to keepe me as the apple of thine eye n , and cleanse me from all my sins o , Oh , let me never be confounded p , O Iesu of Nazareth q O sonne of David r , O fountaine of mercie i , have mercie upon me . ſ I will forsake all my sinnes and cleave unto thee for mercie t , that thou maist save me u : I had perished , hadst not thou which didst make me * , renued me againe . O how often would the Dragon x have deuoured me ? but thou , O Lord my God y , didst plucke mee out of his mouth ; how often have I sinned , and how often hath hee been ready to swallow mee up z ? but thou O Lord hast defended me . O Iesu my sweet Saviour a , thou madest man at the beginning after thine owne Image b , without sinne , and therefore O Lord my God , c , it was not man , but Satan , that was the author of sinne , and through his Diabolicall practice hee doth daily tempt me therewith . O therefore hold him fast good Lord , and bruise him in peeces d , that hee exercise his devices no longer upon mee : For my sinnes , my grievous sinnes , doe seeme so grim and ugly in my sight , so base nad loathsome unto my minde , and so venomous unto my body , and soule , that , O Lord my God , the very stincke thereof maketh mee weary of all my sinnes , and utterly abhorre and detest them . And therefore my life e , my Redeemer f , my light g , and onely Saviour h . I doe here from the bottome of my heart , by thine assistance , with all my force and might , forsake and loath my sinnes . And here I bequeath all my sinnes , and every one of them unto Satan from whence they came ; and I will also both now and evermore by thy helpe , O Lord , renounce , loath , and defie Satan , and all his workes , both past , present , and for to come * , and appeale unto thee , O Lord my God h , from thy seat of justice i , unto thy throne of mercy k , beseeching thee mine all and onely Saviour l whose armes were spread on the Crosse m , to embrace mee and all penitent sinners n , to have mercy on mee , O Lord have mercy upon me ; Oh naile my sinnes unto thy Crosse , and burie them in thy grave that they may never rise up in judgement against me . Now what shall I render unto thee , O my sweet and loving Saviour o , for all that thou hast done for mee : Sacrifices and burnt offerings thou wilt not have , but a contrite and broken heart , O Lord , thou hast promised not to despise p . Wherefore in token of my humblest devotion I owe unto thy most sacred selfe , with all humility I will give my dearest love unto thee my sweet Iesus q , which art my light r , my way ſ , and my salvation t , and what gift can be better , or more acceptable then my heart , unto my Maker u , that made and redeemed it x ? for it can finde no rest untill it come unto thee , to bee refreshed with the sweet sight of thy chearefull countenance y : wherefore my comfort z , my Redeemer a , my life b , and onely Saviour c , with all humility I prostrate my selfe before thy Majesty , most humbly beseeching thee to take it , oh take it , for it is thine , O Lord my God c , it is thine . Thou sufferedst thine owne heart to be pierced for it d , and didst but lend it mee during thy pleasure , and should I then detaine it from thee that hast so dearely bought it ? oh no , no , I will reserve it onely for thee . To whom fitter may I bequeath my heart , then unto thee my sweet and loving Saviour e , which hast given thy selfe a ransome for it f ? Wherefore goe thou O my heart , I have given thee unto God my Maker g , and Redeemer h , he created thee i and he onely shall have thee : Now thou art in Gods keeping , thou maist quietly passe thorow the gates of death , there is neither disquieting with sorrow for sinne , nor with sin , which is beyond all sorrow ; thou art there without the reach of thine adversary . Whilst thou wast mine , thou wast a wandring , faithlesse , secure , carnall , and impenitent heart , ( alwayes infected with the poyson of sin , ) but being now thy Creators , hee will apparrell thee anew , adorning thee with the gifts of his Spirit , that being here clothed with the ornaments of his grace , thou maist bee transplanted unto the Kingdome of glory , Vnto the which place , the Lord of his mercy bring me , through the mirits of his Sonne , my Lord and Saviour Iesus Christ : To whom with the Father and the holy Ghost , he rendred all honour and glory , power and praise , might , Majestie , dignity , and dominion , both now and evermore , Amen . In this prayer I doe from the bottome of my heart , with all humility confesse my sinnes unto my Lord and Saviour Jesus Christ , most entirely desiring him in his mercy , to give me his grace to returne unto him by speedy repentance . O Iesus Christ my sweet Saviour , thou Sonne of God , which art most holy and most mercifull , have mercie on me O Lord , for pity heare my prayers , and grant me petitions : I am a miserable and most wretched sinner , which from the crowne of mine head unto the sole of my foot , have no soundnesse in me , but wounds , blaines , and putrifying sores of sinne , which deserve thy wrath and indignation against me : but sweet Lord , have compassion upon me , and anoint my wounds with thine oyle of mercy . O Lord , I come with a mourning heart , and weeping eyes , with my most earnest repentance , Oh reconcile my poore , wounded , and distressed soule slaine with sinne , unto thee , O Lord my God , upon the multitude of thy mercies , and with a contrite heart , with all humility , even with sighes , groanes , and tears , most lamentably bewaile my sinnes , and openly confesse them unto thee O sweet Iesus to be more in number then the hairs of mine head , or sands in the Sea . Yet O my most mercifull Saviour , I beseech thee forgive me , O Lord forgive me , and give me grace to returne unto thee by speedy repentance , which God grant me . FINIS . Notes, typically marginal, from the original text Notes for div A25381e-140 a Gen. 17. 17. b Rev. 4. 8. Psal 99. 5. 8. Esay 6. 3. c Exod. 9. 27. d J●el 2. 13. Psal 86. 3. 5. Exod. 34. 6. e Wisd. 16. 21. Act. 5. 31. 1 Tim. 4. 10. Psal. 18. 1. Luk. 2. 11. f Luk 4. 23. g Psal. 103. 3. h Rom. 10. 12. i Ier. 31. 1. k Psal. ●8 . 9. Jam. 4. 9. l Psal. 40. 6. 1 King. 7. 20. 21. Psal. 7. 1. Psal. 99. 8 , 9. Psal. 30. 2. Psal. 18. 1. Psal. 7. 2. m Mich. 6. 13. n Luk. 4. 23. o Ioh. 11. 25. p God . 8. 27. Job 30. 19 Eccle. 17. 32. q Nu. 11. 2 , 3. r Esay 50. 2. ſ Nahum . 1. 2. t Psal. 39. 5. Psal. 62. 9. u 1 Tim. 4. 17. a Esay . 37. 17. b Psal. 51. 8 9. c Psal. 7. 2. Psal. 30. 2. Psal. 18. 1. 1 King. 17. 20 , 21. Psal. 40. 6. Psal. 99. 8 , 9. Psal. 109. 25. Psal. 7. 1. d Dan. 6. 10. e Psal. 6. 6. f Esay 58. 1. g Joel 2. 13. Job 3. 24. h Mar. 14. 7. i Mat. 26 75. Luk. 22. 62. k Luk. 7. 38. Xsal . 109. 25. Psal. 18 1. 1 King. 17. 20. 21. l Psal. 40. 6. Psal. 99 8 9. Psal. 30. 2. Psal. 7. 1 , 2. m Act. 2. 37. Act 16. 30. 35. n Psal. 109. 2 o Psal. 94. 23. p Luk. 4 39. Mat. 8. 15. Ma● . 1. 31. q Luk. 19. 9. r Luk. 22. 62. Mat. 26 75. Mar. 14. 71. ſ Luk. 7. 38. t Esay . 1. 18. u Psal. 19. 12. * Eccles. 38. 18. x Luk. 13. 3. Esay 59. 2. y W●s . 16. 21. Psal. 18. 1. Act. 5. 31. 1 Tim. 4. 10. Luk. 2. 11. Mat. 1. 25. z Iam. 4. 9. Psal. 38. 9. z Wis. 16. 21. 2 Sam. 22. 3. Act. 5. 31. Psal. 18. 1. 1 Tim. 4. 10. Luk. 2. 11. * Ioh. 8. 12. Ioh. 9. 5. Ioh. 14. 9. 2 Sam. 22. 29. a Esay . 65. 24. Mat. 6. 8. Psal. 19. 1 Pet. 3. 12. b say 1. 18. c J●m . 4. 9. Psal. 38. 9. d Psal. 51. 4. e Psal. 2. 12. f Act. 2. 37. Act. 16 ▪ 3● . g Psal. 69 9. Psal. 119. 139. Iohn 2. 17. Tit. 2 14. Wisb . 16. 21. Act. 5. 31. Psal. 18. 1. Luk. 2. 11. 2 Sam. 22. 3. Mat. 1 , 21. k Psal. 119 11. l Ioh. 14. 6. Eccles. 23. 4. m Psal 42. 1 , 2. n Sal. So● . 3. 3. o Rom. 10. 12. p Psal. 50. 15. Psal. 91. 15. q Jam. 1. 5. Mat. 7. 7. Mar. 11. Luk. 11. 9. Mat. 21. 32. r Eccles. 3. 11. Esay 55. 27. ſ Heb. 6. 17 , 18. Esay 54. 9 , 10. t Ier. 31. 33. Heb. 10. 16 , 17. u Ier. 24. 7. Ezech. 18. 21. Mal. 3. 7. w Esay 1. 18. x Ioh. 6. 27. Rev. 7. 3. ●●● . 27. 31. y Luk. 23. 33. Ioh. 19. 14. z Mat. 27 2. a Mat 25 15 b Ioh. 19. 41. c Col. 3. 10. Gen. 1. 27. d Esay . 49 16. e Rev. 14. 1. Reu. 22. 4. 2 Cor. 11. 2. f Psal. 119. 105. g Rom. 5. 5. h Rom. 8. 6. i 2 Cor. 13. 1. k Gal. 5. 22. l Luk. 2. 11. 1 Sam. 12. 3. m 1 Tim. 4. 10. Act. 5. 31. Psal. 18. 1. Mat. 1. 21. n Psal 17. 8. o Psal. 19. 12. p Psal 31. 1. q Mat. 26. 71. Mar. 1. 24. r Mar. 9. 27. Mar. 10. 47. ſ Zech. 13. 1. t Psal. 32 11. Eccles. 17. 1. u Eph. 2. 7 , 8. Wis. 2. 23. * Gen. 1. 25. Tit. 3. 5. 6 , 7. x Rev. 12. 34. Psal. 30. 2. Psal. 109. 25. 1 Kin. 17. 20 , 21 Psal. 18. 1. y Psal. 7. 1 , 2. Psal. 40. 6. z Rev. 12. 7 , 8. 1 Tim. 4. 10. Act. 5. 31. Psal. 18. 1. Luk. 2. 11. a Wis. 16. 21. Mat. 12. 1. b Gen. 26. 27. Gen. 5. 1. Gen. 9. 6. 1 Cor. 11. 7. Col. 3. 10. c Psal. 40. Psal. 109. Psal. 7. 2. 25. 6. 1 Kings 17. 20. Psal. 30. 2. Psal. 99. 8 , 9. Psal. 18. 1. d Rev. 20. 33. Ioh. 3. 35. Eccles. 23. 4. Job . 14. 6. 1 Ioh. 1. 2. Col. 3. 3. Ioh. 11. 25. Ioh. 1. 49. Ioh. 9. 5. e 1 Cor. 1. 7. f Eph. 1. 7. g 2 Sam. 22. 29 I●h. 8. 2. h Luk. 2. 11. Psal. 18. 1. Act. 5. 31. 2 Tim. 4. 10. 2 Sam. 22. 3. Mat. 21. 2. * Pet. 1. 8 9. Psal 99. 8 , 9. Psal. 30. 2. h Psal. 109. 25. 1 Kin. 17. 20. 21. i Wis. 17. 1 , 2. Psal. 40. 6. k Rom. 10. 12. l Eph. 2. 4. Psal. 18. 1. m Luk 22. 33. Rom. 10. 13. 2 Sam. 24. 14. n Act. 2. 31. Psal. 18. 1. Luk. 2. 11. 1 Tim. 4. 10. Mat. 1. 21. Joel 2. 32. Rom. 10. 11. Act. 10. 35. 1 Pet. 3. 18. Rom. 8. 23. p Psal. 51. 16 , 17. Ioh. 14. 9. 2 Sam. 22. 29. 1 Cor. 1. 30. Tit. 3. 5 , 6 , 7. Wis 2. 23. Eccles. 17. 1. Col. 3. 10. q Wis. 6. 21. Psal. 65. 9. Exod. 15. 2. r Ioh. 8. 22. 2 Sam. 22. 3 ſ Ioh. 14. 6. t 1 Pet. 3. 24. Eph. 1. 7. 2 Cor. 1. 30. u Gen. 1. 26. x Eph. 1. 7. Ioh. 14. 6. 1 Ioh. 1. 23. Col. 3. 3. y Psal. 27. 4. Luk. 2. 11. z 1 Cor. 1. 3. 2 Sam. 22. 3. a Ioh. 11. 25. Mat. 1. 21. b Act. 5. 31. Psal. 18. 1. c Tim. 4. 10. c Psal. 30. 2. Psal. 7. 12. 1 Kin. 17. 20. 21. Psal 109. 25. Psal. 18. 1. d I●h 19. 34. Psal. 40. 6. Psal. 99. 8 , 9. 1 Tim. 4. 10. 2 Sam. 22. 3. Psal. 18. 1. Mat. 1. 21. L●● . 2. 11. Eph 1 17. e Wis. 16. 21. Wis. 2. 23. Col. ● . 10. f 1 Col. 1. 30. Eccles. 17. 1. Tit. 3 5 , 6 , 7. Eph. 1. 7. g Gen. 1. 21. h 1 Cor. 1. 30. Col. 3. 10. 7. 1. i Eccles. 1. Gen. 1. 27. Tit. 3. 6. Wis. 23. 
A07678	----	A godlie mans guide to happinesse A manuell of necessary motiues, holy meditations, and godly prayers, to stirre vp the hearts of men vnapt to pray. To the great comfort of all, that with due and holy attention will practise this most godly and Christian dutie. Written for his owne, and published for the comfort of them that long for trv[e] happinesse. by I.N. Norden, John, 1548-1625? 1624 Approx. 179 KB of XML-encoded text transcribed from 153 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A07678 STC 18608 ESTC S100057 99835910 99835910 142 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A07678) Transcribed from: (Early English Books Online ; image set 142) Images scanned from microfilm: (Early English books, 1475-1640 ; 1282:23) A godlie mans guide to happinesse A manuell of necessary motiues, holy meditations, and godly prayers, to stirre vp the hearts of men vnapt to pray. To the great comfort of all, that with due and holy attention will practise this most godly and Christian dutie. Written for his owne, and published for the comfort of them that long for trv[e] happinesse. by I.N. Norden, John, 1548-1625? [24], 234, [4] p. Printed by A[ugustine] M[athews] for Iohn Marriot, and are to bee sold at his Shop in Saint Dunstons Churchyard in Fleetstreet, London : 1624. Signatures: A-K¹² L¹¹. Printer from STC. Pages 114-15 and 117 misnumbered 115-14 and 107. Pages 17-24 tightly bound, affecting print; page 83 stained; some print faded and show-through. Beginning-page 25 from Cambridge University Library copy spliced at end. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Meditations -- Early works to 1800. Prayers -- Early works to 1800. 2004-12 TCP Assigned for keying and markup 2005-02 SPi Global Keyed and coded from ProQuest page images 2005-04 Rachel Losh Sampled and proofread 2005-04 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A GODLIE MANS GVIDE to Happinesse . A Manuell of necessary Motiues , holy Meditations , and godly Prayers , to stirre vp the hearts of men vnapt to pray . To the great Comfort of all , that with due and holy attention will practise this most godly and Christian dutie . Written for his owne , and published for the Comfort of them that ▪ long for trv● happinesse . By I. N. LONDON Printed by A M. for Iohn Marriott , and are to bee sold at his Shop in Saint D●nstons Churchyard in Fleetsheet . 1624. TO THE HONORAble , Sir IAMES FVLLERTON , Knight , one of his Highnesse Councell of Reuenues , &c. I Know ( Sir ) that I shall be censured very rash , in attempting ; more vnaduised , in publishing ; and most improuident , in making your selfe the Patron of so weak a Pamphlet ; for the first , I may excuse me , in that I haue bin long vnwillingly idle , and loath to lose the benefit of the inforced intermission of mine accustomed former imployments , I could conceiue no fitter or better passe-time , then in this interim , to seek some inward consolation , in my outward discomforts : for the Second , I acknowledge , that imparting these weake Meditations , vnto some seeming wel affected to the best things , I was incouraged to lay them down to the pleasure of the Printer ; who , not without examination & allowance hath brought the same to publike view . And as touching the Third and last , in making choyce of your name among so many of that Honourable Societie , whom I most humbly and sincerely honour and reuerence ; I cannot but acknowledge the reason , to be no other then that I haue bene longest knowen vnto your selfe ; And you best know , how I haue past many yeares in Seruice and attendance , commanded by that Honorable Table . These , no fained excuses may , in honourable fauour , free me from the censure of rashnesse in attempting it , of presumption in publishing it , and of neglect , or respect of persons in patronizing it : So shall I think mine idle time not altogether lost , though gaining little outward profit , whether happy or vnhappy , in gaining the one , or loosing by the other . I am so much the more doubtful to iudg , by how much I obserue , that men are heere censured happy & vnhappy ( not in respect of inward or outward qualities , bee they good or bad ) but according to their present prosperitie or aduersity , glory or basenesse , riches or pouertie , which as a sea often ebbes and flowes ; As variable winds blow , and waues tossed , are lifted vp , and come low : wherein some sayling with a full gale of glory , thinke themselues in highest felicity , who yet forgetting or neglecting to steere aright the huge bulke of their conceiued happinesse , rush many times vpon the rocke of Disgrace , more grieuous then their former fortunes were glorious . He that seeketh and thinketh to finde true felicitie in the inconstant things of this life , is as happy a man as hee that dreameth that hee hath sound great store of golde , and seemeth to reioyce beyond measure in his good fortune ; and when hee awakes , hee findes it a dreame : So may men dreame of happinesse here ; but it is onely reserued for such as make least account of this worlds glory , who haue their conuersations in Heauen while they liue in the earth , where yet no man can iudge of a truely happy man. At yours , and to the rest of their Honourable Commaunds euer ready . IOHN NORDEN . To as many as long for true happinesse . IT is not to be doubted , but that euery man that liueth , desireth to liue a happie life : but euery man taketh not the right course to be truly happy . For , as there is in euery man a double life , the one in this world , the other in another ; the one perishing , the other permanent : so are men carnally or diuinely qualified , and accordingly bend their indeuors , to visible , or inuisible things & are commonly most affected to things visibly seene , and sencibly felt , tasted , or heard . But as for inuisible things , few attaine to know them , much lesse to seeke them , least of all to enioy them . No , although their bodies bee ouerwhelmed with millions of maladies , & their minds , with cares , griefs , & infinite passions ; which nothing can cure , or releeue ; but some speciall inward spirituall working , yet seldome or neuer looke they vp aboue these earthly things ; but in whatsoeuer outward , or inward hard estate they are , they seeke helpe here below , if they finde it , they ascribe it , to the visible meanes and acknowledge them happie in finding it ; in sicknesse to finde a Phisition to heale them , in pouertie to haue a friend to enrich them , is imputed happinesse : how much more happinesse were it then for a man neuer to be sicke , to be rich , to be glorious in the eyes of all men , to be reputed the wisest man in the world , and to enioy what his heart could thinke here ? Would not all men admire this mans happinesse ? And would not all men desire , and couet to bee in his like estate ? And admit hee attaine vnto it , is this the happinesse he aymes at ? No , hee must haue peace and long life to enioy it , else the very consideration of death , and to forgoe this faigned happinesse would be vnto him as if a sword hung ouer his head by the haire of a horse taile ; euerie minute readie to fall on his head . Alas , what shall a man then so much struggle and striue for the happinesse of this life , that consisteth onely of such things as the getting of them requires labour , somtimes lies ; the hauing of of them , enuie ; the keeping of them feare , and the losse of them sorrow ? Which yet is not all : there must bee finally a redde rationem , an account ; a fearefull reckoning ; which , if men would dulie consider , in the time of their greatest supposed happinesse , it would make their hearts to tremble , and their knees to knock one against another like Balteshars , for feare of the infelicitie to come . If then the greatest happinesse that man can attaine vnto in this life , be thus accompanied , where is that true happinesse , that absolute felicitie finally promised ? Such a happinesse there is , but what it is , no man can declare it ; for the eye hath not seene it , the eare hath not heard , neither can it enter to mans heart , what God hath prepared , for those that loue him : But by examination of the chiefe things wherein man in this life can repute himselfe most happie , and comparing them with what things wee shall futurely enioy , it will appeare , that mans happinesse doth not onely consist in the enioying of good things , but in the freedome from euill things . The happiest man in this life hath causes of mourning , griefe and vexation of spirit , his life requireth labour , labour brings wearinesse ; wearinesse couets rest , and rest presupposeth the bodies infirmitie ; and consequently decay and death : And death precedeth eternall saluation , the happinesse of the soule and bodie , or damnation of both . This is the portion of all men mortall , how happie soeuer hee seeme to liue heere , where they haue hunger ; thirst ; heate and cold , want of things desired : and a thousand discontents ; from which wee can neuer bee freed , vntill wee come to our heauenly Country , where Christ is ready to receiue vs , where the holy Angels and Saints are euer expecting the increase of that heauēly cōpany , whose ioy and happinesse increaseth by the increase of sanctified soules , to accompanie them ; where the seruitude , which in this life oppresseth vs , shall bee turned into ioyfull libertie , where we shall haue no more cause of mourning , of sorrow , or griefe ; God himselfe will wipe away our teares , which the tribulations which we heere indure haue prouoked , death shall haue no more power ouer vs ; wee shall haue there no night , nor darkenesse ; we shall neede there neither sleepe , nor corporall sustinance ; wee shall be free from sicknesse ; we shall feare there no enuie , or malice of neighbours ; wee shall neither buy nor sell ; we shall neede neither gold nor siluer ; wee shall want no garments , to adorne and couer our base bodies , as heere wee need ; wee shall not be oppressed with the euills wherewith we are here infested ; But bee replenished and made rich in euery delightfull thing ; wee shall be there imbraced of our God , as his deere Children ; our happinesse shall be so vnspeakeable , as it cannot be manifested here , what and how glorious it shall be there ; but we shal haue pleasure at Gods right hand for euermore : If men therefore , that now delight themselues in the multitude of their riches ; in their siluer and gold ▪ and boast themselues of the greatnesse & largenesse of their possessions , of their magnificent Mansions , of their rare iewels , the abundance of their plate , and sumptuous feasts , wherein they repose their felicitie and happinesse , did duely consider the shortnesse and inconstancie of these deceiuing v●nities , and other inferiours that delight themselues in all kindes of vices , would but call themselues to minde , what they lose by these false baytes of Sathan ; they would cast their most precious things ouer-boord into the sea of contempt , as disdayning this worlds accounted best things , and their dearest sinnes , wherein they finde a kinde of counterfeit content , and felicitie , which shall bee futurely requited , with future infelicitie and horrour . Happie then shall that man bee euen heere , ( seeme he neuer so vnhappie ) that for this pearle wil sell all his carnall and corporall delights , to buy such a precious purchase , and so permanent , which hee shall hold to himselfe for euer , freely without r●nt , without feare of forfeiture , and without any other mans claime : for euery man shall haue so competent a portion , as none shall couet another mans . The purchase in respect of the value is not deere . And the Lord , of whom he shall hold it , will neuer expose his tennant , nor exact any seruile seruice at his hands , but such as shall bee vnto himselfe , more glorious and sweet , then the most honourable attendance of the greatest Potentate of the World. Hee that hath a heart to conceiue the least portion of this vnexpressible happinesse ; let him seeke it while hee hath time ; let him aske Wisdome of him , that giueth it freely ; let him heare , and consider what comfortable words , and serious promises are spoken of in the Scriptures , touching this happinesse by the Prophets , by CHRIST who is Truth it selfe , and by his Apostles , who beare witnesse of the same Truth ; that so being ass●●ed of the certaintie of this happinesse to come ; hee may labour to attaine it , hungering and thirsting for it , with continuall prayer to him that giues it . Yours in Christian good will , I. N. To the zealous Reader . THinke not the Prayers contained in this little Booke too ted●o●s , by reason of their length and pro●ixitie : for if thy heart be well prepared , thou wilt thinke it no burden to thy tongue & lips to speak vnto God ▪ Short prayers in de●d , are most pleasing to them that vse prayers without ●eeling , more for custome , then comfort . A truely 〈…〉 man is not onely not wearie in Prayer ▪ but the longer hee prayeth , with the more fe●uency he prayeth ; and the more ferue●t , the more pleasing vnto God. Pray therefore alwayes in all manner Prayer and Supplication in the 〈◊〉 , ( as long as Gods holy Spirit 〈…〉 Spirit ) and watch thereunto with all perseuerance ( without wauering or wearinesse : ) And so shall thy Prayers be acceptable to God , and true comfort to thy selfe . This is the way , walk in it . A HELPE to Happinesse . A premeditation or consultation , what are the best things , men in this life should principally ayme at , to attaine vnto highest happinesse ; which are , hearing the Word , and faithfull prayer . EVery man by nature hath in himselfe a desire of the best things , and in heart wisheth , and endeauoureth to obtaine them , wherin euery man hath his priuate and peculiar affection , according to his inward qualification . But as Nature and Grace , mans corruption and Gods holy Spirit doe differ in euill and good so doe mens desires differ in choyce of things , yet all seem to tend to the attaining of the things they conceiue to be best , and they are such as may giue them the content they ayme at , which they account happinesse . And the most of men in stead of true happinesse , desire and seeke things not only , not best , but meerely hurtfull : things subiect ●o the outward senses , which are often deceiuing , taking that for best that is to bee abandoned , and reiecting that which is to bee chiefly imbraced as truest happinesse . The best things are such as the eye sees not , the mouth tasteth not , the handes h●ndle not , neither are they subiect to natures vnderstanding : For the things wee see , touch , or taste , haue neither true goodnes , such as to giue a man best content , nor continuance to tarry with them ; and therfore are but shadowes of seeming happinesse , which by experience are found fickle and vanishing Beautie , Health of the body , Riches , Honour , high Office , Long life , Delights & Carnall pleasures , Humane wisdom , and Naturall Literature , are things much esteemed . But what happinesse is there in any of these ? Beautie decayes , Health impayreth , Riches vanish , Honour is enuied , Offices dangerous , Long life a burden , humane wisdome foolishnesse , naturall Learning , a puffe of vaine glory . Wee may therefore conclude , that if a man haue all the former seeming contentments , yet may he not be happie for euery of them drawes with it , as many disasters , as variable accidents , & as many peeuish passions of the minde , which draw him into as many calamities and miseries . And therefore doth no truely wise man thinke , that these are worthy the name of happinesse , for then had many Heathens attained vnto that best . But true happinesse consisteth onely in the enioying of Gods graces , and Spirituall blessings , which carnall men , who enioy onely the former , haue not : But are possest with an erronious opinion of those things which seeme best , rather by an implicite conceit , following ▪ and allowing that for happinesse whi●h the most hold so ; and to attaine the same , they vse all meanes , labours , and endlesse trauailes to get that , which indeed is not of the world to be had ; no maruell then they finde it not , and yet perswade themselues , they haue in some measure what they desire , euery man in his peculiar affection , and well may it bee sayd in some measure , for that in what measure soeuer they haue , that they craue , yet they want the fulnesse of what they desire : And therefore can there be no full content , for where there is wanting some thing , the want of the thing desired , is a kinde of ineuitable miserie , and distraction of the minde . These things duely considered , a kinde of voluntarie blindenesse , or rather desperate madnesse seemeth to appeare in the most , who contrarie to the aduice of the Apostle ( that willeth to vse this world as if wee vsed it not ) vse onely this world and the vaine pleasures of the same , as if they perswaded themselues , that either they shall euer remaine here , or that after this , there will be no other being whereas the contrarie is most apparent , For this world passeth away and the glorie thereof , and therefore should we so liue , as only to passe thorow it , as the Jsralites thorow the Red-sea ; that we may arriue in Heauēly Canaan , the place of true Felicitie , Happinesse and absolute content in deed : for the greatest pleasures and deerest delights that this world can yeeld , are like the vnsauorie waters of Asphaltis , or the sea of Sodome , whereof who so drinketh , infatuateth or dieth instantly : And yet wee see , that hee is accounted the happiest man that is euen drunke with this worlds vanities . Therefore doe the truely Wise passe by them , as it were disdayning to stoope to such deceiuing alurements stopping their eares with Vlisses , least these forbidden vanities should inchant them and with their seeming sweet infecting harmony , draw them to the gulfe of perdition ; for the vanities of this world bewitch the mindes of carnall men , who though they reade and heare their danger , it takes no impression in their obdurate hearts : they reade seldome , and heare , and vnderstand not ; they yet know too much of that wherof the practice doth shew they are not wise to saluation , which indeed is , that absolute happinesse , that the truely Wise doe onely seeke ; knowing that it auayleth them not , to gaine the whole world , and to take all the pleasures and delights of the same , & to lose their owne soules . The best thing then , that we are to seeke to be happy , is to be assured in this life of the Kingdome of God , and our saluation to come , and to labour for the righteousnesse thereof ; for if worldly men take so much paines for the getting of the vanishing things of this world , counterfeit happinesse , it may well be imputed , not onely as a shame vnto vs , but a iudgement vpon vs , if wee neglect , the absolute best thing , the saluation of our soules . And therefore Saint Paul exhorts vs to the studie of righteousnesse and hatred of sinne , the contrary ends of both being set before vs ; namely as touching sinne , wherein the best man hath once defiled himselfe , how much more the wicked ? What fruit had they in it ? Onely shame , and griefe , and in the end death eternall , without repentance , therefore it behooueth vs now to cast off sinne , The vanities of the world , the lusts of the flesh , the pride of life , to which things whosoeuer is , or hath beene seruant , while he liueth therein is free from righteousnesse : but now let vs seeke to bee freed from the seruitude of sinne . and to become seruants vnto God , so shall wee haue our fruit in holinesse , and in the end euerlasting life , which is the gift of GOD through Iesus Christ , which is the greatest happinesse that we can desire or attaine vnto , either in this life , or that which is to come ; for the obtayning whereof , euery Christian is to be carefull to auoide the vanities of this world , and the seruice of sinne in the same , indeuoring to become the seruant of God , which consisteth in an holy and heauenly conuersation here , to which is required , the due and diligent hearing of God in his Word : and the true practise of the same , and faithfull prayer to him . By these two rules rightly obserued , a man becomes by acceptation perfect , and by imputation iust . To attaine vnto this degree of perfection and happinesse , it lyeth not in our owne powre ; wee cannot heare without the Word preached , and none that heareth vnderstandeth ; but he whose eares the Lord openeth . Carnall men may heare indeed , but not profit by hearing , vnlesse God open also their hearts , as hee did the heart of Lydia , for both the Word , hearing , vnderstanding and practise are all the gifts of God. Prayer also is the gift of God , so is Gods Spirit , by whom wee pray , and faith in which we pray ; and the assurance , to obtaine that for which wee pray . How many men yet are there of conceit , that they can pray when they list , and how they list ? as if earnest and truely cordiall prayer , were as familiar with them , as to tell a tale : Liplabour babling indeed , is as easie , as to speake any thing else . But this kinde of saying prayers , is not indeed prayer , but prattle , a mocking of God , and hee deceiueth himselfe , that so speaketh prayers . A great man would take scorne to haue a tale told him , when hee that tells it speakes he knowes not what , his minde being vpon some other matter , will God then accept of those prayers , which onely are from the lippes , when the heart thinks of nothing lesse , then what the mouth speaketh ? Their words may bee the words of holy prayer indeed , but if the heart consent not , nay , if the Minde , the Will and Affections , and the Vnderstanding agree not with the mouth , though the words bee good , the prayer is counterfeit . True and feruent , faithfull and feeling prayer , will easily bee diserned from cold and counterfeit , for whereas a man may fluently without stoppe or stagger , powre forth many and good words , either by heart or booke , thinking that God hath enough , if hee haue many and good words , he cannot but acknowledge that he doth but flatter God , & so commits sinne , instead of a sacrifice ; But the prayer that pleaseth God , and profits a mans selfe , comes from the heart to the lippes , or the heart it selfe , sighes and groanes vnto God , in such vehemencie of spirit , as if not with outward teares , yet doth the heart rent it selfe within , through the feruencie of zeale , and power of a liuely faith , which kinde of prayer is effectuall , and pleasing to God It behooueth therefore euery man to be warie how hee prayeth , least hee offer the sacrifice of fooles , and so instead of being heard , to his comfort , hee be reiected with shame . Prayer consisteth not in the motion of the tongue , onely which is proper as well to the wicked as to the godly : But prayer is a diuine exercise of a sanctified heart And therefore before we presume to approch into the presence of God with our Petition , we must duely and reuerently consider , to whom we speake , what we speake , and how we speake ; wherein we may not consult with our owne fantasies , and so vnsanctifiedly , to rush vpon the holy Throne of Iehouah , but with the Word of God , wherein is layde downe the persons , to whom , the manner , how , and the things for what we should pray . These things being vnderstood , it behooueth vs also to looke into our selues , whether this great worke of diuine prayer bee within the compasse of our owne vnderstanding , what to pray for . Saint Paul was a man Diuinely qualified , and yet hee accounteth himselfe of the number of them that know not what to pray , as hee ought : what then ? Should wee not pray at all , because wee know not how , or what to pray as we ought ? God forbid , wee haue a promise that the Spirit of God shall helpe our infirmities , and shall make request for vs vnto God. How then can our prayers but bee heard and answered , seeing they proceed from Gods own Spirit , that dwelleth in vs ? The truely faithfull in deed haue a promise , that if they open their mouthes , God will hil them And what is it but to assist them in their prayers ? And therefore not euery one that seemeth to pray , prayeth in the Spirit , yet this promise may also appertaine vnto , and in time , be felt of them that yet want him . Therefore , let euery man indeuour to be assured , that the Spirit of God is in him , which hee shall finde by the feruencie of his heart in prayer ; although he be not at all times a like powerfull in vs , but retires himselfe for a time , to make vs to acknowledge the want of him , and to thirst the more eagerly for his presence againe , which euery faithfull soule exercised in this diuine dutie , apparently apprehendeth ; for the Spirit by degrees , as it were , mooueth our dull spirits , and at length sheweth himselfe strong and powerfull in vs , for when we finde a will , and an inclination to pray , though wee be dull , not able to open our mouthes , if we continue in desire , lifting vp our hearts to God ; wee shall feele , and that sensibly the Spirit , to beginne to worke and to touch our hearts , that at length , we shall , not onely bee able to speake with our tongues , but the same Spirit will frame such an holy forme of words , that of our selues , wee were-neuer able to vtter : which I confesse to the praise of God , I haue found by most comfortable experience , and therfore to my more effectuall motiue , I haue framed by the ayde of the same Spirit , this Meditation and Prayer following , which may bee also vnto others , that delight in this holy exercise , some meane to suppresse their dulnesse , and to stirre vp their affections to an vnexpressible zeale . A motiue to a prayer against the tentations of Sathan , who alwaies endeauoureth the hinderance of prayer , and all other diuine and holy exercises in the children of God , wherby their happinesse may bee made certaine . IT is impossible that any man , be he neuer so deuout and religious , that takes any action in hand , tending either to Gods glory , or his owne soules saluation , that can p●rforme it ; but that Sathan , that malicious enemy of mans saluation , will endeauour to peruert it , or altogether to hinder it . As when Iehoshua the high Priest was standing before the Lord to pray , Sathan stood at his right hand to resist him , Zach 3.1 . And therefore shall any man thinke that though he be strong in faith , and feruent in zeale to pray vnto God , for any holy and heauenly gift , that he shall haue no opposition by this ougly Dragon , and subtill inuisible Serpent ? nay , the more faithfull , the more zealous , and the more strong a man seemeth , ( or indeed is ) in any holy and diuine exercise ; so much the more mad and malicious is Sathan to oppose him , especially when he betaketh himselfe to holy prayer , whereof no true child of God is , or can be ignorant : he cannot but find that Sathan , thogh vnseene , standeth at his right hand , at his elbow , laying before the eye of his mind , infinite idle and vnholy thoughts , not to be nūbred or declared ; either to peruert or vtterly to hinder his faith & zeale ; & that sometimes with seeming ( though counterfeit ) diuine thoughts . As when , in the mayd , he spake ( seeming commendably ) crying of Paul and other Apostles , saying , These men are the seruants of the most high God , which shew vnto you the way of saluation , Act 16.16 17. But what intended he by this his flattery ? onely to hinder Paul & the rest from prayer , a worke that offends him most , and makes vs most happy . Therefore when he flattereth a man most , as perswading him that hee hath graces and holy giftes enough : hee needs seeke no more of God , he may saue his labor of praying ; he may take his case and betake himselfe to his wonted worldly affaires ; he needs not bee so curious in reading the Word , or hearing Sermons , he hath knowledge sufficient , and in the right way to happines , and may take more pleasure and delight in many other things to his better content . And thus are too many ouermuch lulled asleepe by these most dangerous inchantments of Sathan , especially when he coueteth to deceiue by his crafty vndermining men , vnder his counterfet shew of being an Angell of light . Hauing then such a dangerous enemy , more malicious then the red Dragon , more wi●y and subtill then the crooked Serpent , and more strong then the roaring Lyon. We had need to craue wisedome , to preuent his subtilties , and strength to withstand his forces : for being ignorāt of his stratagems , and weake to encounter his malice , we can neither speake vnto God in our prayers , which are the principall weapons to wound , and put backe the force of this enemy , nor with true desire , attentiue eare , a feeling heart , constant resolution , & firme faith , heare God spea●e vnto vs by his holy Messengers and Ministers , the life of our soules , and truest happinesse . It behoueth vs therefore to labour , to haue the eyes of our minds inlightned , and to be filled with all spirituall prudence and wisdome , that wee may bee able to discouer his deceiuing intisements , to auoyd h●s forged ●la●teries , and to withstand his deadly tentations : let vs indeauor by continuall prayer to God , that in vs may be created and confirmed a strong and liuely faith , p●rfect and constant zeale to serue the liuing God , and an holy iealousie ouer our selues , lest Sathan cir●umuent vs with his secret and subtill intisements , in stealing away our mindes , and estranging our thoughts from heauen and heauenly things , from God in Christ , in our holy Meditations and Prayers . A Prayer for Gods holy assistance , against Sathan , who indeauoureth to hinder our most godly prayers , fit to bee said in all tentations . O Holy , mercifull , louing , and most powerfull Lord God , who sittest in the heauens , and extendest thy power ouer all the powers in heauen & earth , who hast the rule and absolute gouernment of all thy creatures ; and to whom all Principalities , Powers , Angels , and spirits doe obey : Consider , I humbly pray thee , the malignity and malice of that reprobate infernall spirit , that falsely pretendeth dominion in the earth , and in the ayre , and how he enuieth and opposeth , as much as in him is , euery good dutie and seruice which thy dearest children owe and endeauour to performe vnto thee ; and aboue all other duties , tending to thine owne glory , and mans saluation , he seeketh to hinder none , with more bitter violence , with greater enuy , & more wicked and subtill wiles , then this of diuine prayer , and endeauoreth to draw thine owne dearest children into manifold sinnes . But Lord , as thou hast commaunded vs to call vpon thine holy Name , to pray vnto thee for faith , repentance , obedience , and other graces and blessings : So according to thine holy ordinance , I fall downe prostrate vpon the knees of mine vnfayned heart , praying thee to prepare mee to this holy dutie , thou sayest , Open thy mouth , and I will fill it . O Lord open thou my mouth , and fill it with heauenly words , furnish and fill my heart with a strong , powerful , and liuely faith , constant and firme obedience , that without wauering , and straying thoughts , I may at this time make my prayers & supplications vnto thee , through thy Spirit . And thou , O inuincible Lyon of the Tribe of Iudah stand vp for me , against my most mortall and most malicious enemy , satan , who among his own is strong and powerfull , but where thou my Captaine Christ Iesus appearest , he is weake , he cannot enter the house where thou dwellest . O fortifie therfore , O Lord , and barre vp the doore of my soule , that hee enter not , nor preuaile against it with the fire of his tentations . Lord thou knowest , hee is enemie to thee , how much more vnto mee ? Hee tempted thee , but preuayled not , but his tentations flesh and blood cannot withstand . Therefore arme thou me against him , with heauenly weapons , and hee shall neither stoppe nor hinder mine intended prayers , as he desireth and laboureth to doe . Let my spirit , O Lord , bee strongly assisted by thy Spirit , and my prayers shall be faithfull , my heart shall entertaine no wandering , wauering , vnholy , or prophane thoughts , euill cogitations , or wicked motions , though I bee an vnholy lumpe of my selfe by nature , prompt and more ready to thinke , or doe euill then good : yet by thy Grace , Satan shall slie , sinne shall die , and thy Spirit shall be liuely in mee , and my prayers powerfull and effectuall to thee in my mediator Christ Iesus . O let thy heauenly helpe , Lord , in Iesus Christ descend into all the powers and parts of my soule and body , that in speaking vnto thee , I may feele the worke and operation of thy Grace so sufficient in my heart , that I may obtaine a victorious conquest ouer satan , sinne and mine owne corruptions , and bee assured , through Christ Iesus my Sauiour , to bee either freed from his preuayling tentations , or to bee able to resist them ; that all my prayers at all times may bee such , as thou maist Fatherly accept them in thy beloued Sonnes mediation for mee , howsoeuer weake and imperfect they bee in respect of my selfe , who am full of imperfections , which I humbly pray thee to grant for his sake , who hath conquered him , that couets my finall destruction . Amen . Lord euermore strengthen and increase my faith in Iesus Christ. A meditation or motiue , when wee are dull to pray , a most necessary preparatiue , to prayer . AS it is my griefe , O Lord , to consider the hardnesse of my heart , my faintnesse and dulnesse to pray : So can I not but comfort my selfe , in the consideration of thy great mercie towards mee , in often remouing my dulnesse , and in steed thereof , to giue mee thy holy Spirit , and by him power effectually , to call vpon thy holy Name , which effectuall fauour of thine , I haue oftentimes found and felt , when I haue had an inward motion , tending to a desire to pray , and yet no power or ablenesse to open my mouth , or aptnesse to mooue my tongue , which hath caused mee many times to thinke that thou my God , hast beene angry with me , and in that thou hast with-holden thy Grace so long , that thou hadst forsaken me . So that I haue bee●e info●ced oftentimes to keepe silence , when I would haue prayed , and to close my lippes , when I would haue spoken . Thus good Father haue I beene many times , as I am presently troubled , and inwardly greeued , euen in my soule , at the hardnesse of my heart , and dulnesse of my spirit . And yet at length I haue felt as it were the fire of feruent zeale so inflaming my heart , as I haue suddenly spoken with my tongue , I haue prayed vnto thee , and thou hast heard me . This holy and heauenly worke of diuine Prayer , I finde to bee farre from mine , or the best mans owne power ▪ it is the onely worke of thine owne spirit , which I haue many times formerly discerned , for when I haue beene most dull , and most vnapt to pray , thou , euen then , euen in my silent musing , and meditation hast enabled mee , to breake forth into words , through faith , which haue pierced the very heauen of heauens , euen vnto the Throne of thy great Maiesty , where Christ my mediator stands at thy right hand , presenting in my behalfe , my weake Petitions euen in his owne name ; and obtayneth mine humble desires , according to thine owne will which worketh bet●er things for mee , then I can wish or will. I am not therefore discouraged , good Father , thogh I seeme dull in spirit , and as it were cleane destitute of faith , for I know thy guifts are without repentance , and though I feele not this heauenly worke of thy holy Spirit , at all times a like in mee : yet doe I assure me , hee is in mee , and will worke againe , the same heauenly effects , for where thy blessed Spirit hath once taken habitation ; and once sanctified the soule , that soule is so effectually possessed by that ●pirit , and that Spirit so possesseth that soule ; that he may be assured , neuer to bee absolutely dispossest of the same , howsoeuer hee may for a time seeme absent . It is but to mooue mee to seeke him , finding the want of him , to long for him . Though therefore deare Father , my heart bee hard by nature , and my spirit d●ll to euery holy and heauenly dutie , so that I cannot outwardly vtter , what I inwardly conc●iue and desire , with such earnestnesse and feruencie of spirit , as I would ; but weakly and coldly : yet doe I assure my selfe , that thou considerest mine inward desires , and hearest my most secret sighes , as plainely , as if I cryed vocally and aloud vnto thee . I cannot therefore but confidētly assure my selfe , that according to thy promise thou wilt heare and consider , that I hunger and thirst for thy Grace , that my dulnesse being remooued , I may conceiue in my heart , and frame with my lippes mine humble Petitions , which thou hast promised to heare , especially such as thine owne Spirit composeth in mee . Deny not therefore good Father , thy holy Spirit to me , that faithfully craue him onely to be enabled effectually to pray vnto thee : for thou hearest not the best man , nor the best ma●s best prayers , for his , or his prayers sake ; but for thy best beloued So●nes sake , and such onely prayers as proceed from thine owne Spirit . Fulfill therefore good Father , all my godly desires , through Christ Iesus . Amen . Let vs pray , that wee may pray . A Prayer to God for the helpe of his holy Spirit , and other blessings , Spirituall and Corporall ; comprehending the most needfull blessings , fit at all times for all men to bee desired . GRacious Lord God , and most louing in Iesus Christ , thou hast of thine owne free fauour , willed all men , in all their troubles , dangers , and wants of Spirituall and corporall things to come vnto thee , to aske in the Name of thy Sonne , and they shall receiue whatsoeuer they faithfully pray for , to seeke helpe of thee , and they shall finde it , in due and conuenient time , to knocke and they shall be admitted into thy holy presence . But good Father , as thou hast thus commanded me , worke in me power , truely to performe what thou commandest ; to pray , I am of my selfe dull ; to seeke , I am by nature blinde ; & to knock , I am weake ; and therefore thou seemest to command things to mee impossible to be effectually performed : say therefore vnto mee , and performe it , namely that thy Spirit may bee a sufficient helpe vnto me . Thou well knowest mine insufficiencie Lord , for I cannot of my selfe thinke a good thought , how then can I of my selfe , pray and obtaine , seeke , and finde what I want , or knock , and bee heard . This sacred vertue none by nature hath , it is of thine owne free Grace , and they onely to whom thou vouchsafest thine owne Spirit , to helpe their weakenesse , such in deed can faithfully aske , such can dilligently seeke , and constantly knock , they onely obtaine what they aske , they finde what they seeke , and they are heard and admitted into thy presence when they knock . Oh! admit me Lord into the number of them , to whom thou hast vouchsafed this blessed priuiledge , for they belong onely to the truely faithfull , to such as thou hast chosen of thine owne purpose , whom thou hast made fit to aske , apt to seeke , and constant to knock . Apt I am to aske many things , because I want manie , and I know thou art able , and willing to grant euery good thing . But I am ignorant so to aske , as I may obtaine , for I know not what to aske as I ought , and therefore though I often aske , I receiue not , because I aske amisse ; tending my prayers rather to the obtayning of carnall , then Spirituall and heauenly riches , and finde them not ; because thou seest the granting of them , rather hurtfull then profitable vnto me . Send therefore deare Father , send downe thine holy Spirit , who onely knoweth how , and for what to pray , though I bee ignorant of , hee knoweth thy will , though I bee weake , he is powerfull ; and though I be corrupt , He is holy , as thou art holy : ●ee onely knoweth my wants , and how they may bee supplied . Therfore none but he Lord can make my Petitions effectuall , none but he can speake for me , with me , and in me . Good Father denie him not vnto me , leaue mee not destitute of his helpe . When he commeth , he shall teach mee all things , fit for mee to learne , hee will prompt , and tell mee what is fit for me to aske , he will prepare my heart , hee will rectifie mine affections , he will abandon my darkenesse , deadnesse and dulnesse , he will vntie my faultring tongue , and open my closed lippes , hee will inlarge my knowledge , and increase my faith . If I pray without the helpe of this thy blessed Spirit , I doe but vtter a bare voyce , O Lord , which cannot come into thy presence , nor returne any comfort to mine owne soule , but speaking in and by him , I shall assuredly bee heard , for when I pray sinceerely and effectually in deed , it proceedeth not from mee , but from thine owne Spirit that speaketh in mee , and beareth the greatest burden of my prayers , though the words passe thorow my lippes , they are not mine , but his . Holy Father , euer louing ; louing in Iesus Christ , inkindle mine inward godly desires , through the heauenly heate of that Sacred fire , touch my tongue , with that celestiall cole from thine Alter , then shall my heart be prepared ; then shall my lippes be opened , then shall I speake with my tongue , according to the meaning of thine owne Spirit ; then shall mine vnderstanding be inlarged , then shall I app●ehend thy mercie , and fully enioy thy fauour in Christ my Redeemer ; then shall I finde and feele in my heart , an assured testimony , that my prayers are come vp into thy presence , then shall my guilty conscience , burdened with sinne be eased ; and all my wants spirituall and corporall , outward and inward , bee fully and timely supplied , and all my feare bee remooued ; and all things , howsoeuer seeming contrary , shall worke together , yea together , to my perpetuall peace and comfort in thee . Then shall I receiue in this corrupt and weake vessell of dust , the Image of my Redeemer ; bring forth the fruits of his Kingdome , and euen here , feele and be assured , to bee sealed vp in the number of thine Elect Saints ; and enioy the glorie of that future Kingdome in full , which heere I partake and know but in part , according to that measure of knowledge which it hath pleased thee , through thy holy Spirit to reueale vnto mee , in this mortality , where yet I finde the merits of my Redeemer preuayling , to the washing away of my sinnes . I heare his voyce , and heere desire to follow him , and to obey thee in him , submitting my selfe to vndergoe whatsoeuer crosse for his sake , as hee endured the death of the Crosse for mine ; euermore looking for , & longing to be dissolued , freed from this worlds vanities , and to bee partaker of the glory , which by his death , hee hath purchased , for all that in faith , and holy desire ; Looke for his second comming : for which all that are guided by that thy Sacred Spirit , inwardly and dayly cry , Come Lord Iesus , come quickly , and end these dayes of sinne . In the meane time , thou knowest louing Father , that I am inforced to bee combred about manie things of fa●re inferiour condition , following the things of my worldly calling , which much hinder mee in the performance of better things , and which often hinder the liuely working of thy holy Spirit in me . I am much and often oppressed with the strength of mine owne inherent corruption , often assayled by that my deadly enemie Satan ; who seeketh by all meanes to stop the course of thy Spirit in mee . But thy Grace is sufficient to preuent him for me . Thou knowest also deare Father , that I am much and often afflicted heere , and stand subiect to many and seuerall tryals , as to Sicknesse of the body , danger of the decay and losse of my Limbes , and the vertue and vse of my Senses , vnto Pouertie , Enimies , and Persecution for the constant profession of thy sincere Religion , vnder the burden and feare of these ineuitable miseries , I should faint , but that I know thee and whome thou hast sent Iesus Christ , and haue the assistance of thy blessed Spirit , testifying vnto my spirit , that thou art the whole and sole disposer of all these , and that all things worke together for the comfort of all that loue thee , knowing and being assured of thy presence and prouidence , I will not feare whatsoeuer befall mee ; for all troubles , crosses and miseries , I finde to bee but holesome medecines , tempered and gently prepared by thine owne hand for the cure and preseruation of my sicke and sinnefull soule , from eternall death . I humbly therfore , deare Father , pray thee , so to moderate my troubles and afflictions , as by the helpe and aide of thy holy Spirit , I may with patience and an heauenly kinde of alacrity vndergoe them . And according to thy good pleasure continue the health of my body , the vse of my senses & limbs , peace with thee my God and with all men as becommeth mee , still guided by thy Spirit , that I abuse none of thy blessings , through 〈◊〉 corruptions . And while I liue here in this earthly pilgrimage , as a stranger , vouchsafe me , with thy heauenly Spirit to giue mee a competent portion to sustaine me , and those whom thou hast cōmitted vnto my charge , both in spirituall and corporall sustinance . Let not too heauie tentations ouer-presse me , let too much want , and too heauy crosses ouer-afflict me , but lay vpon mee what thou wilt , and neuer take from me thy holy spirit , so shal I be able to beare what soeuer thou thinkest fit to be laid vpon me ; for by the strength of thy preuayling spirit , I shall vndergo what thou in loue ( as indeed it is ) shalt lay vpon me . By promise thou carest for me , and hast willed mee to cast my care vpon thee , which I haue done euer since it pleased thee to reueale thy selfe vnto mee in thy beloued Son : and thou hast not deceiued me ; for I haue euer found thee true , in performing whatsoeuer thou hast promised , euen in sending that Comforter , who hath euer assisted mee in reuealing thy Son , in whō thy continual fauour I haue euer found most certaine , secret , & sweet , so enabling me to speake vnto thee , as when I haue offended thee by my sinnes , I haue felt the pardon of them in my conscience by the blood of that Lambe , testified vnto mee by thy blessing and sanctifying Spirit . When I haue been sicke , thou hast healed me ; I haue been in mortall danger , and thou hast preserued me ; I haue had enemies , and thou hast defended mee ; and often haue I been in distresse and want , and thou hast without my desire or desert plentifully releeued mee : yea Lord , thou hast giuen when and what I haue not asked ; thou camest and soughtest mee first , Lord , I sought not thee : thou aboue all shewedst thy selfe most louing vnto me , in sending me thy heauenly spirit , without whose ayd I could neither aske nor receiue , I could neither seeke nor find comfort ; neither could I knock , or deserue to enter into thy fauour . By his presence I haue felt the fulnes of ioy and gladnesse : And therefore as thou hast graciously begun , Lord , so continue thy grace in mee , and thy loue towards me alwayes , in all places , among al men , in all my labours , iournies , and lawfull and godly endeauors , for thou hast commaunded mee while I liue ●eere , not to rest idle , but to bee doing that which is good . Thou hast giuen mee a calling , wherin without thy blessing I may labour , and yet lacke ; I may ayme by good intent , and yet erre , without the gracious direction of thy Spirit : I am ignorant of , and dull to performe that which may bee either well pleasing vnto thee , or truly profitable to my self . But by the blessing of thy holy spirit , I shall please thee in Christ , who pleaseth thee for mee ; and then whatsoeuer I thinke , speak , or doe , shall prosper , and yeeld mee supply in all my wants both spirituall , and corporal , and that from day to day , which by thine owne promise shall be sufficient for the day . O holy and heauenly Father , hold me euer in thine ●bedience , shelter me vnder ●he shaddow of thy protecting wings , stop the whole course of sinne in mee , and continue thine holy spirit euermore in me , that he being my guide in all mine actions , I may finish the course of this my pilgrimage in all sinceritie , sanctitie , and safetie , and in the end obtain the glory which thy Sonne my Sauiour hath purchased for mee by the shedding of his blood vpon the Crosse ; and that euermore while I liue , I may hunger and thirst for righteousnesse , vntill I become a perfect man in Christ Iesus , that leauing this mortall life , I may ioyfully enter into that euerlasting rest , Amen , Amen in Christ my hope , my strength , and my assured and faithfull Redeemer . Lord euermore increase and confirme my faith , and continue that holy spirit in mee . A motiue to begin the day with Prayer . IT is a dutie not so much required by God , for his owne sake of vs , as necessary and profitable for our selues to begin the morning with Thanksgiuing and Prayer . The first , God requireth of vs , as due vnto him , for preseruing vs , and giuing vs rest , and sleepe , and safetie the night past . The second , namely Prayer , most necessary for our selues : for without the helpe , fauour , power , protection , and prouidence of God , wee can expect no comfort , or safetie , or good successe the day following ; wherein doe lye hidden many dangers of our bodies , many bayts , allurements , and tentations of Sathan , the world , and our owne corruption , for our soules , much weaknesse and ignorance in our selues , to performe the works of our owne callings , besides ill successe in our labours without his blessing . And shall we think that God will giue a blessing to our labours , safetie to our persons , or defence from these spirituall enemies , vnlesse we recommend our selues to him in the name of his sonne ? No , no , we may not flatter our selues , that because we are lustie and strong , our senses good , & our wit and vnderstanding quick , we may goe from bed to businesse , and walke in our owne wayes vntill the euening , either forgetting or neglecting God , who with-holding his help and hand , infinite are the dangers wee are subiect vnto , both spirituall and corporall . Therefore looke vp , powre out thy p●ayers as a sweet morning sacrifice to God in the name of Christ ; and then goe on thy lawfull occasions and prosper . And for want of thine own abilitie to discouer thine owne necessities , and to craue Gods blessings , and to declare thy thankefulnesse , vse the helpe of the labours of such as haue framed prayer for this holy purpose . Or this , howsoeuer , weake prayer following , wherein thou mayst finde comfort , and so with inward ioy thou maist from day to day , the more cheerefully follow thy vocation . A Prayer fit to be vsed euery morning . O My God , my God , and my most louing Father , in thy best beloued Christ Iesus , I yeeld thee vnfained thankes , for thy wonderfull mercies and vndeserued fauors , vouchsafed vnto mee all my life , and especially for electing , creating , and redeeming mee , and for all other thine vnspeakeable fauours from time to time bestowed vpon mee , touching my corporall comfort , which I neither can expresse with tongue , nor conceiue with my heart . Accept I humbly beseech the merrits of thy Sonne , and his obedience in stead of my thankfulnesse : for I am corrupt , and sinnefull , not worthy to take thy glorious Name into my mouth , nor to heare that sacred Word from thine , I am dull in hearing thee speake vnto mee , and slower in practise of the good things thou commandest , but prone and apt to doe the contrarie : Such is my wretched condition , that what I should doe in answer of thy will , I cannot doe it . But what thou forbiddest , I cannot but doe it . A wretched creature , deare Father , I am by nature ; yet grieued in heart , that I am thus yoked , that when I would serue thee , I finde a law in my members rebelling against thy Spirituall working in mee , and am cast downe in my Spirit , finding so strong an enemy in mine owne flesh , that still fighteth against thy Grace working in me , striuing to hinder euery good and holy motion arising of thy Spirit : So that when I would doe good , euill is present with me : when I would pray , dulnesse and drowsinesse , nay ( to my shame O Lord meere infidelity ) , seemeth so to possesse my heart , that I cannot open my mouth vnto thee . Thou giuest mee many occasions , through the infinite tokens of thy loue , to mooue mee to thankefulnesse , and yet I rest vnthankefull ; I feele also in my selfe as many occasions , through mine owne corruption and wants , to hūble my selfe before thee in prayer ; & yet I rest , often-times altogether mute ▪ and can neither pray , nor be sufficiently thankefull . The comforts , which thou daylie and hourely vouchsafest mee , I receiue and enioy : yet doe I not shew my selfe , so forward to acknowledge these thy mercies , as I am ready to receiue them . They are infinite , my selfe not worthy the least of them : And such is thy loue , and Fatherly prouidence ouer mee ; that euery day and euery night , and euerie minute in them , doe testifie vnto mee , that thou art euer my mightie God in defending mee from dangers , and my most louing Father in cōtinually supplying all my wants . Thou mayst Lord iustly with-hold from mee my food in the day , and my rest in the night , because in the day I neglect to serue thee , and in the night I forget to call vpon thee . Thou canst not but obserue , that I haue not so thought and meditated of thy louing kindenesse , and mine owne dangers this night , as to affoord the least breach of my sleepe to thanke thee . I layde me downe , I haue slept my sleepe , and by thy power risen againe . O that mine vprising from my sleepe , might through thy Grace , worke mine vprising from my sleepe in sinne . Gracious God and full of loue , grant me thy loue , that I may render thee loue , which I confesse deserueth not the name of loue in comparison of thine , though for thy loue I should giue my body to be burned , yet such is thy mercie , that thou acceptest the least mite of true obedience , as a great measure of my loue , so full of humane and spirituall infirmities , which haue ouerspread as thou knowest , all-offending Adams issue . Holy Father , I know thee , and whom thou hast sent , Iesus Christ , hee it is that hath taken away that heauie burden of my corruption , by his most perfect Righteousnesse , and the guilt and punishment of my transgressions , by his owne al-sufficient sufferings : Therefore , though I be slack in thankfulnesse , for thy blessings and fauours , formerly bestowed vpon mee . Let mee euen this morning , as I newly enter into the light of the day ; so by thy Grace , grant Lord , that I may enter into the light of new and sincere knowledge and obedience . Humbly praying thee , to bee vnto mee this day following , a God to preserue , a Captaine to defend mee , a light to guide me , and a louing Father to releeue me . Let thy blessings bee plentifully powred vpon mee , let heauenly knowledge abound in mee , let faith more and more increase and be strengthened in me , and the power of sin and Satan more & more be weakened in mee . So shall mine obedience towards thee my God , more and more appeare in mee , and then shall all that I take in hand this day , and at all times prosper , which grant good Father in Iesus Christ sake . Amen . Lord increase my saith this day and euer . A motiue to prayer before a man goes to bed . IT is commonly obserued , that hee that forgets to giue God thankes , when hee beginnes the day , for the rest and saftie in the night past , will not be well disposed , to commend himselfe to God , when hee goes to rest in the night : yet is the night the most dangerous time , when darkenesse ouer shadowes the house , wherein wee sleepe , and when our eyes are shut vp by the drowsinesse of our spirits ; what comfort can there then appeare ? Though wee may lie downe in some artificiall light , wee are suddenly be cloud●d with naturall darkenesse , wherein all that intend wicked and secret mischiefes , are most apt to attempt most dangerous plots vpon such as are secure without God : And Satan himselfe findeth the darkenesse of the night the fittest time to present vnto our wandring thoughts some euill imaginations : our mindes , being then at seeming quiet , free from externall obiects . And what that malignant enimie suggesteth in darkenesse , the man , not hauing faith and the feare of God , longeth for the light , to put that euill in practise , that Satan hath in the darke mooued him vnto . Besides , we see by dayly experience , that many haue layd themselues downe to rest in the night , in seeming safty , that could not say with Dauid , J rose againe in safetie , for the Lord sustained me , for some haue beene preu●nted by sudden death , some by sickenesse ; So that if the Lord sustaine vs not , if hee defend vs not , if hee watch not ouer vs , if his Angels garde vs not , especially in the night ; wee cannot but be subiect , to manie ineuitable perils . And how can wee thinke to enioy quiet & rest in safty , if we cal not vpon him , that is our keeper and the giuer of rest , sleepe and health ? For where God is not in the minde , there are the thoughts wandring vpon things offensiue to God , pleasing to Satan , hurtfull to our soules , and distempering the body , which in a moment , may seperate the vnprepared soule from the wretched body . What and how diff●rs the man , that lies downe to sleepe not calling vpon God , from brute creatures , which couet and take there rest and sleepe as man , and rise vp to feed ? Should reasonable man so neerely resemble vnreasonable creatures ? ( who in their kinde praise God ) and man to dishonour him by vsurping the benefit of rest and sleepe , without acknowledging them his owne gifts ? And how can he acknowledge them his gifts without thankesgiuing vnto him for them , and prayer to him to enioy them ? Let no man be so stupid , sottish , and bruitish , as to goe to his rest without recommending himselfe to God , his body , his soule , and all that hee poss●ss●th : for it is hee onely that keepeth Israel , namely , all that feare him ; hee is euer watchfull ouer his , for he neuer slumbreth nor sleepeth . To his power , prouidence , and protection then let vs recommend our selues , confessing our sins , and crauing pardon ●n the m●rits of his Sonne : so shall we lay our selues downe in peace to rest , and rise againe in safetie , for the Lord himselfe will sustaine vs. A Prayer before a man goe to his nightly rest . O God , powerfull and louing in Iesus Christ , I thanke thee that thou hast safely brought mee to the end of this day , wherein I thankfully confesse I haue receiued at thy most bountiful hands , through Christ , many cōfortable blessings , not worthy of the least of them , but rather of punishment for this dayes sinnes ; though committed in the light , yet are they the works of darknes . Good Father , disperse & dispell the darknesse of my sinning minde ▪ as a mist , and send mee the light of thy sauing grace , to enlighten mee now in the darknes of the night , which with thee is as the noone day , but to me it is fearefull without thee : for that in it many dangers lye hidden , to mee vnknowne ; and if I knew them , vnable I am without thee , to preuent the least of them . But thou that hast made the blacke euening , hast made also the bright morning , and in both thou art a like watchfull ouer those that are thine . I doe therefore humbly recommend my selfe , my soule , and my body into thy most powerfull protection . The darknesse of the night doth as well declare thy glory , as doth the clearest rest day . Though to mee weake creature , the night is most dangerous ; but that thou art my light and my saluation , what , or whom , therefore need I to feare ? Thou art the strength of my life , of whom , or of what , should I be afrayd ? Thou art to mee a strong rocke , a house of saftie in the night ; for weake is the strength of the strongest materiall house , vnable to preuent the dangers , which thou permittest to befall many . But Lord , I trust not in houses of clay , I trust in thee , my strength , to thee I come for succour & defence this night ; withhold not thy helpe lest I perish in the darknesse : I trust in thee , let my darknesse be turned into light , and let the light of thy sauing coūtenance cheere mee in this nights darknesse : for without thy fauor I liue in darknesse in the most cleare day light ; and hauing thee my light , the darknesse of the night shall bee light vnto mee . Lord abandon from my heart all vnholy thoughts this night , and giue mee a watchful heart , though my body sleepe , mine eyes shut vp , and all thy visible creatures , all carnall obiects be taken from my sight , let the eyes of mine vnderstanding be alwayes open , to behold to my comfort , thy brightnesse and glory . The Heauens declare thy glory , and the Firmament sheweth the work of thine hands : these and all other thy creatures , shew thy greatnes , and the preseruation of them , sheweth thy goodnes ; and mine owne continuall preseruation , I cannot but to my shame and condemnation , confesse , to thy praise and glory . Giue me therefore holy Father , a thankfull heart , for thy mercies this day past , and a fearefull heart to offend thee sleeping , by euill and corrupt dreames ; or waking , by euill and vngodly thoughts , and vnholy imaginations : that sleeping and waking , I may feele the working of thy Spirit , either in holy Meditations , or faithfull Prayers ; that euen as the day requireth mee not to bee idle , in well performing my lawfull labours , so I may not spende my night-wakings in idle fantasies , but in holy thoughts . And let mee not be ouercome as Samson , with sleep , who lost his strength , least Sathan finding mee so sleeping , should depriue me of my faith in thee , which is my strength , the strength of my life : but that I may so watch , as whether I wake , I may wake to thee , or whether I sleepe , I may sleepe in thee . Lord , let me not sleepe in my sinnes ▪ ●et mee not carry the guil● of my transgressions past vnto my bed , but through the merites of my Lord and Sauiour Christ Iesus , vouchsafe mee pardon for all my sinnes , and be thou pleased to bee reconciled vnto mee , through his Blood : So will I lay mee downe to take my rest , beseeching thee so to watch ouer mee , that I may rest in peace , and rise in peace : and let the words of my mouth , that I shall vtter this night , and the meditations of my heart , bee acceptable vnto thee , O Lord my GOD , my Strength , and my Redeemer . Amen . Lord increase my Faith this night , and confirme it in mee for euermore . Amen . A most comfortable incouragement , to all poore and distressed men , to vndergoe whatsoeuer trouble , with patience , by the example of most holy men , that haue been in greatest affliction : and may serue as a generall motiue , to sundry seuerall Prayers following . TRouble comprehendeth all the miseries that man endureth in this life , aduersitie , enemies , sicknes , pouertie , persecution , and all kindes of afflictions , and sufferings , infinite in number , grieuous in qualitie , and irksome to flesh and blood , and befalleth on men diuersly , either for the punishment of sinne past , or for the preuenting of sinne to come . God sendeth affliction vpon his owne dearest children , to weine them from the loue of the vanities of the world , that they perish not with the world : But vnto the wicked , as the beginning of their sorrowes ; and to terrifie his own from committing like sinnes by example of their punishments . Gods children are forewarned , that they must suffer : He that will liue godly in Christ , must suffer affliction ; yet by promise , not aboue their strength : for God putteth to his hand , to make their burden light , with a promise also of future comfort ; and though their troubles seeme great and grieuous , faith in God maketh them more easie to them that suffer , then they conceiue that beholde them with carnall eyes . Great indeed are the troubles of the righteous , but God deliuereth them out of all . Sorrow & heauinesse may endure for a night , namely , during this life , but ioy commeth in the morning , after this death , and at the resurrection of the dead , glory for euermore . Troubles are but for a moment , and then commeth comfort ; therfore doe the children of God with ioy and patience vndergoe them : But contrary , the comfort of the wicked , is here short and momentany , but th●ir future misery will be perp●tuall . The patient suffering of the children of God , is a manifest token of the righteous iudgement of God , as Saint Paul saith to the Thessalonians , whose patient suffering he commended , imputing it a glory vnto them , that they were accounted worthy of the kingdome of God , for which they suffered . Whereby it appeareth , that euery suffering , euen of the godly , is not glorious such as befall them for their transgressions . But if we liue godly in Christ , and for that suffer trouble , wee may comfort our selues , and beare it with patience , by whom , or howsoeuer we are afflicted : for we may be assured , that God in his Iustice , will recompence tribulation , to them that wrongfully trouble vs ; and to vs that are so wrongfully troubled , rest and peace in the end . But affliction befalls Gods children oftentimes , for seeming other causes , then for righteousnesse sake ; as when the wicked mis-conceiue of their actions , & iudge of them as wicked doers , without iust caus● , as did Jobs friends , accusing him of hypocrisie ; and as Shimei , rayling vpon Dauid ; the wicked iudges , falsly accusing Susanna : though it proceeded not from these wicked men , as of malice against them for that they were godly , but instigated by the malice of Sathan , to abuse them , because he saw their integrity , and holy conuersation towards God , therefore made hee them his instruments to afflict them : which trouble of theirs , may be also sayd to be for Christes sake , forasmuch as Sathan did what hee could to shake their faith in God , & so to fall from their holy conuersation . And thus worketh hee against the dearest children of God at this day . Sathan cannot endure with patience , any that liueth in the true feare of God , to passe in so holy a conuersation , but that he will endeauour to blemish them , at least , seeking all possible meanes by afflicting them , to make them doubt , whether , by Gods permitting the wicked to afflict them , they stand in the fauor of God , or no ; that if it were possible , he might draw them from their obedience to God , and their dependance vpon his prouidence , and to seeke some sinister , or vngodly means to free themselues . He saw that Iob serued God truly , & that God was his continuall protector and refuge : therfore did he maligne Iob , & tryed his vttermost infernall stratagems , to cause him to distrust God : he slew his dearest children , he raised the Sabeans , and others to rob him of his goods , hee brought vpon his person loathsome diseases , he drew vpon him extreame pouertie : when none of these could withdraw him from his faith in God , hee caused his own wife to be an instrument of deepest malice against him . What greater affliction could befall a mortall man ? yet in all this was not Iob vnfaithful , but depended still on God , knowing , that though God was pleased to permit Sathan to punish him in this so strāge a manner , God had his ende therein for Iobs good , contrary to Sathans purpose : for where Sathans ayme and end was , to haue confounded Iob body and soule ; God , notwithstanding Sathans malice , turned Iobs miseries , into vnspeakable comfort heere , and future eternall saluation , and caused his story to be written , for our imitation of Iobs constancy and patience . Heere is matter of comfort for all Gods afflicted children , in what manner soeuer they be afflicted , for this holy man Iob suffered all kindes of tryals , losse of goods , sicknesse of bodie pouerty , slander , vpbrayding , rayling on of his owne wife ; and what not ? By which we may learne that Satan is skilfull in the art of afflicting , if one kinde will not serue , hee hath a second , a third , and infinite : yet can hee doe no more then God permits him , who according to his promise , giues to the faithfull a comfortable issue , in all their tentations . It is the cognizance of Gods Children , to seeme most abiect in the world , and so they are to the world , tossed hither and thither , with the tempestuous waues of diuers tribulations . Dauid a man chosen after Gods owne heart , how was he vexed on all sides , inward and outward ? both before he came to the Crowne by Saul and his malicious and vngodly retinue ; as also after , by forraigne enemies , the Philistims , the Moabites , the Edomites , the Amonites , the Amalekites , and others ; by his owne subiects , by them of his owne house : as by Achitophell , his owne priuie Counseller , and by Absolon his naturall , or rather , vnnaturall sonne . In all which troubles , he fainted not , but rested still in hope , not seeking reuenge of his enemies ; but onely craued ayde of God , who neuer fayled him , nor forsooke him . God neuer forsaketh his , though for a time hee suffer them to taste a little smart , that their deliuery may be the more sweete . None of the dearest Children of God , haue liued and died free from one tryall , or trouble or another , onely by Satans malice , yet to their owne good . Hee beganne first with innocent Abell , causing cursed Kayne to kill him , for the sincere worship of the liuing God. Faithfull Abraham was not free from tryals and afflictions , from doubtings and feares . Hee was commanded of GOD to offer his Sonne Isack in Sa●rifice , in whose seed the blessing was promised ( a heauie tentation , ) being affraide of his life for his wiues sake , was driuen to faire an vntruth , both to Pharaoh in Egipt , and to Abimelech in ●●ran ; hee had trouble by Lot his brother : he had griefe for the destruction of Sodom , and many other troubles befell that holy man. Izaake for feare to bee slaine for Rebekah his wife , exposed her chastetie to the will of a Heathen king : Hee was afflicted by the Philistimes , hee was crossed in his desire of preferring Esau before Iaakob ; And thereat striken with great feare to obserue the prouidence of God , so to preuent his will : Iaakob was inforced to flie out of his owne Country and from his friends , and to bee a seruant in a strange Land , for feare of the wrath of Esau his brother ; he was deceiued by Laban his vnkle , and hated of his neerest kinsmen Labans sonnes : he was inforc●d to flie from them , and was pursued , and threatned by Laban , whose purpose was to doe him violence , but GOD , the Protector of his , preuented him . Hee was incountred by a man in the night ( the Angell of God ) who wrestling with him all the night , shooke him fearefully , and lamed him : hee marched on with paine of his thigh and in great feare and perplexity , with his wiues , his children , and his droues towards his offended brother Esau , Who came against him with foure hundred men . Hee was miserably tormented for the losse of Ioseph his dearest sonne , whom hee thought to be murdered : He was much and greeuously perplexed , at his sonnes murdering his neighbour Sechemites . Ioseph was sold by his bretheren , for a slaue into a barbarous and prophane Nation ; he was falsly accused , & wrongfully imprisoned . Yet God turned all to worke together for his good , as he doth euen at this day for his . How many tryals , crosses , troubles and afflictions , had that most meekest man Moses ? He was like to be slaine by the Angell of God in the Inne , for not circumcising his sonne , whom Zipporah his wife withstood , and at last circumcised him her self , and cast the foreskinne of her sonne , at Moses feete ; saying , Thou art indeed a bloudy husband vnto mee . A heauie tentation , that shee that lay in his bosome , should so vpbrayde him , especially for executing the strict command of God : Besides this , how was hee troubled by the peoples Idolatry , murmuring , and rebellion ? Being threatned , and in feare to bee stoned of the people : And many other crosses had he . Not one of Christs Apostles , or faithfull Fathers of the Primitiue Church , no not Christ himselfe hath escaped the troubles of this mortall life , and shall wee , ( we●e wee his dearest children ) thinke , or desire to escape it , sith it is our honour to suffer with , and for Christ ? The Scriptures themselues , besides authentike Histories abound with witnesses , that Gods Children haue beene euer most afflicted , and that God yet n●uer fayleth them , nor finally forsaketh them . Whosoeuer therefore , is strayted with any troubles , or pressed with any afflictions : Let them make vse of the examples of Gods dealing with , and his mercies shewed towards , our former afflicted faithfull Fathers . For hee is the same God still , hee hath the same power , the same prouidence , the same loue , and the same Fatherly care of thē that trust in him , as our faithfull forefathers did ; and were deliuered . And the memoriall of their faith and patience , is recorded by former holy men of God , as by Moses , by Dauid , by the Prophets , by Christ and his Apostles , to teach vs , to imitate them in holy obedience , euen vs vpon whom the ends of the world are come , that through our like patience and faith , wee might haue hope to bee likewise eased of our afflictions and troubles , as th●se and other holy men hoped , and were deliuered , and releeued . Dauid that worthy King of ●srael , penned to the prayse and glory of God , for our instruction and comfort , sundry most sweet and comfortable Psalmes , in the middest of his greatest troubles , shewing the force of his faith to bee so strong , and his hope so assured , depending vpon Gods power , promises and prouidence , as he deemed himselfe , euen then deliuered , when he was yet in greatest perill . Such was the firme and constant hope of holy Dauid , that in all his troubles , sicknesse of the body , danger of enemies , yea , when his Crowne was like to be taken from his head , by his owne sonne ; through patience and hope , not limiting the holy one of Jsrael , hee wayted Gods leasure , and was deliuered : teaching vs to attend Gods appointed time without grudging at our troubles . There is no danger so great , no tentation so strong , out of which God is not able to deliuer his . For example , was not Daniel in a desperate danger , being cast into the hungry Lyons Denne ? Did hee perish there ? The three children in the seuenfold hot Furnace , were they consumed ? Did not the powerfull and preuayling hand of God , the Angell of his presence , miraculously preserue them in his mercie ? And did he not confound the ministers of their intended torments in his Iustice ? Why then shall faithfull men feare or be affrayd at the ●alice , and furious threates of whatsoeuer roaring Tyrant ? God hath power ouer their hearts and hands . And therefore sayth Dauid , full of faith , I will not feare what man can doe vnto mee , for it is the Lord that maketh mee to dwell in saftie . What , if then I bee sicke with Hezekiah hee can apply the sweete and salutary figs of his fauour to heale mee , or will affoord mee the patience to beare it , or which is best of all , a speedie dissolution , to rest with him . If pouerty assaile mee , should I grudge , and repine at the wealth and prosperitie of others , euen as holy Dauid himselfe once seemed to doe , seeing himselfe in necessity , and the wicked to prosper ? This he did in his haste , but vpon more holy deliberation , and consultation with the Word of God , he did acknowledge it good for him so to bee humbled ; knowing that God forgetteth not the poore that call vpon him , though he supplie not our necessities in abundance , yet he neuer will faile to prouide for vs , that we perish not . Hee may suffer vs to want some superfluous things of this world , that the wealthy haue : but instead thereof , hee will giue vs better things that the wealthy want . Though Lazarus was poore & naked , hungry and full of sores here , loathsome to the eye of men ; and the rich man gloriously robed , his belly full , his body free from spott or wrinkle , which of these was the happiest ? Man could not iudge , but their ends declared , which of them had the best portion , the vilest of them in mans sight , was most glorious in Gods , and contrary . Man often fayleth in iudgement , of mens happinesse , because hee seeth onely the case , and seeth not the Iewell within it ; hee discerneth onely the outward habit , but not the inward heart , and therefore knoweth not what end any man shall make : for whatsoeuer the outward shew bee of a happy man , beleeue it not , till thou see his end . What a miserable man was Iob on the dunghill ? and what an vnhappy man was Joseph in prison ? what ends the Lord made with them both , is manifest . What a happy man was Nabuchadnezzar in his glorious palace ? and what a glorious Monarch was Balteshasher , who feasted one thousand of his Vassall Princes at once ? What a worthy , wise , and glorious King was Herod , the son of Aristobulus , surnamed Agrippa , sitting in his royall robes , in his regall throne , at whose Oration , the people showted , crying , The voyce of God , and not of a man ? Looke within a while vpon the first , and thou shalt see him grazing with the wild beasts of the forest . Looke vpon the second , & thou shalt suddenly see him perish in his drunkennesse : and behold the third , and thou shalt see him , immediatly vpon his Deified Oration , to be deuoured with the vermine of his owne bowels . The estates of these kindes of men , seene with the eyes of a carnall man , are censured as they seeme : but these , and infinite other examples , prooue that the mightie and the wise men of the world , are not all glorious within , though gorgious with ●ut Iudge not therfore the ends of men by their outward appearance : for the most glorious beginnings of men not fearing God , come often to fearefull endes . To prooue further by Histories wee need not , wee haue seene it with our eyes . But as touching the children of God , they for the most part seem base ; and such as are seemly to the outward appearance , haue yet humble spirits , seeming not the wisest in the world , because they are inwardly so innocent and harmlesse , as they can shew no carnall policies , as doe the wise of the world : but the basest and seeming vilest of Gods children , that want plentie of food for their bodies , or competent clothes to couer their nakednesse , are yet , through faith , the feare of God , and humblenesse of heart , accepted of God. And although it be obserued , that at their deaths there be no pompous funerall Obsequies , yet dying the Saints of God , they haue the Angels of God attending thē , who conuey that part which the world seeth not , into heauenly Paradise , as they did the soule of Lazarus , and leaue that seeming base part to the world , in as meane a manner to be disposed to the earth . If yet the vngodly poore should pretend interest in the loue and promises of God , and of his good creatures ; because Dauid saieth , There is a God that careth for the poore , they deceiue themselues : for there is no promise , but to the poore fearing God , and that endeauour to liue by their lawfull labours : for no wilfully idle poor man can expect any promised comfort from God , but the godly who are made poore by Gods prouidence , to draw them to himselfe through affliction . God tryeth all his children , poore and rich , not after one and the same manner , but some by enemies , as he did Dauid ; some by sicknesse , as hee did Hezekiah ; some by imprisonment , as he did Joseph ; some with pouertie and penurie , as he did Lazarus ; some by losse of children and goods , as hee did Iob : yet hee hath his time againe to release them , as hee raysed Dauid to the Crowne of Jsrael , as hee healed Hezekiah , and gaue him longer life , from the prison hee made Joseph a Prince ; hee gaue Iob abundance of wealth , and tooke Lazarus from his misery in●o Abrahams bosome . When then that hath any faith or feeling of these most worthy examples of Gods humbling his Chrildren , and againe raysing them vp , will faint or feare , whatsoeuer befall them in this life ? Were he persecuted , as Eliah by Jezebel , who had no visible helpes , but a silly boy attending him ; did not God send an host of heauenly Angels for his defence ? God hath his Angels ministring Spirits , still ready to incampe about his : such is his care and watchfulnesse , his power and his prou●dence , that no Saul shall preuaile against his chosen Dauid , though hee were a mightie King with his armies against that one single man he could not hurt him : no Senacherib with his mighty Host , could not haue his will against faithfull Hezekiah . And therfore sayth Dauid full of assurance , If an Host pitched against me , my heart should not bee affrayd . So Iaakob was not dismayde at Esaus cōming against him with foure hundred men , because hee knew that God was with him . But admit that an Herode haue power permitted him of God , to take away Iohn Baptists head , and to kill Iames with the sword , shall we deeme it a hurt vnto them , in furthering and hastening their deliuery , from misery , to their future glorie with Christ ? Whatsoeuer the enemies of God practise against the faithfull Children of GOD , by persecuting them , as they did by whipping Paul , by imprisoning Peter , by stoning Steuen : Doe they not make these the more glorious in their patient suffering for Christ , who hath prouided for them a Citie , a Kingdome , a Crowne ? What lose then these seeming miserable men , when for their momentanie sufferings , they shall receiue a perpetuall reward ? Gods faithfull Children , the more they are persecuted and afflicted , the more they flourish in well doing , and the more they suffer , the more faithfull , strong , and constant they grow ; And the more miseries they indure , so much the more take they hold of Gods power prouidence and promises , who hath assured them , that hee will neuer faile them , nor forsake them : But whatsoeuer , by whomsoeuer , and in what manner soeuer , they suffer , all shall worke together for their future eternall happinesse . A generall Prayer , in whatsoeuer troubles & afflictions , with a confession , that sinne is the cause of them . O Father , full of mercie , and abundant in louing kindnesse , in Iesus Christ thy best beloued : thou hast euer a most Fatherly care of thy Children , though thou permit them often times to vndergoe heauie afflictions in this present life ; by reason of which their greeuous troubles , they are commonly censured of the world : to bee euill doers , and to bee cast out of thy fauour , as was thy deare seruant Iob. And such as euer prosper and fall into no mis-fortunes , nor troubles like other men , to bee most beloued of thee , which often causeth thy dearest Children to doubt of thy loue . But Lord , I know thee to be a Father , whose propertie is to correct those whom thou louest best , to keepe them vnder thine obedience , who else by reason of their originall corruption , the worlds vanities , and Satans malice might bee easily drawne to rebell against thee . I account it therefore gracious Father , an especiall token of thy fauour and loue towards me , that thou in so gentle a manner , dost remember me , and so fauourably to correct me ; for I cannot but acknowledge Lord , and confesse against my selfe , that my heart within mee is so filthy , my minde so polluted , and my will and affections so infected with sinne , that if thou shouldest seeme to winke at , and passe by mine infinite transgressions , and not in some measure to afflict me , I could not but according to mine owne corrupt condition , but runne into and commit more and more heinous sinnes , then hetherunto I haue done ; which , already are more then sufficient , to cast mee cleane out of thy fauour ; and consequently leaue me to mine owne vnruly will , which euermore hungreth and thirsteth after things most offensiue vnto thee . I doe confesse , O Lord , that pleasure and ease , and fulnesse of all carnall delights , are most sweet vnto to my carnall minde , but much offensiue to thy most holy will. The things that I should doe I cannot doe : but the things that I should not doe , they are my chiefe delight , I loue what I should loathe , and loathe that which is life vnto my soule , whereby I heape vpon mee dayly , a most importable burden of thy wrath ; And were it not that thou dost visite me with these thy Fatherly corrections , I could not but meerely forget , that euer thou createst me , that Iesus Christ came and suffered to saue mee , or that there were a Holy Ghost sent to comfort me . And therefore , good Father lay vpon me , here what troubles or afflictions thou in thy wisdome thinkest sit to reclaime me from my euill wayes : and yet as thou knowest to an obdu●ate heart , afflictions , though they bee sharpe and greeuous , yet they profit not without thou with thy corrections , adde the molifying playster of thy Spirit , to make my heart appliable to thy working hand . Thou saydest vnto Paul , hauing carnall motions , that thy Spirit was sufficient to sustaine him . O let thy Spirit possesse me , then shall my stubborne heart relent , then shall my peruers will in some measure frame it selfe to thy Will ; then shall my corrupt mind now wandring after vnholy things be reclaymed , and onely seeke thee and the things more pleasing vnto thee . The Fathers of our flesh haue beene carefull of our corporall preseruation , and haue in loue corrected vs , for our childish faults . And shall I thinke , that it behooueth me not to subiect my selfe to thy louing care of the preseruation of my soule , who seeing , not onely the faults of my weake youth , but the grosse sinnes of my ripest age , that I should repine , at thy louing chastisements , which thou so fauourably infl●ctest vpon me , not to confound mee , but to conforme mee to thine obedience . And therfore , Father , as thou well obseruest my sinnes , which either I neglect to call to minde , or which I cannot but remember ; so consider what correction is fit for my reformation , for I am thine , and vnder thine owne hand : doe with mee what it shall please thee , onely strengthen my faith , that whatsoeuer thou layest vpon mee , I may still trust in thee . Yet Lord let not thy corrections be ouersharpe , or ouer heauie , or ouerlong for mee to beare , for I am weake . And therefore as thou increasest thy corrections , so increase my strength to beare them . And as my sinnes by thy Grace shall diminish ; so Lord , with-draw & withhold thy correcting hand : that in what measure soeuer my troubles and tryalls bee , my faith may bee so confirmed , as I may bee able to beare whatsoeuer thou shalt be pleased to lay vpon me . Hetherunto good Father , as I haue felt thy correcting rod , so also I haue found thy supporting hand : thou woundest , and thou healest , nay rather Lord , thou curest the wounds which my selfe haue made , for there is no sharper sword to my soule , then mine owne sinne , and thy chastisements do abate the edge thereof . As thou knowest my sins Lord , so thou knowest my troubles . I am in danger , deliuer me ; I am in want , relieue mee ; I haue enemies , defend mee . In thee I trust ; for there is none besides thee , whom I may trust . Thou art that mighty Iehouah , that omnipotent God of Hostes , who hast infinite meanes to helpe , releeue , comfort , and defend those that are thine , though they bee beset with a thousand miseries , with sicknes , with pouertie , with enemies , with slaunder , backbiting , enuy , malice , strife of tongues , imprisonment , and with what else soeuer misery that Sathan can deuise against them , thou hast yet more infinite meanes to deliuer them out of all . And therfore Father , if all troubles , crosses , trialls and callamities should meete and combine in one against me , I shall not ( assisted by thy grace ) be ouermuch moaned or dismayd . Though trouble and affliction bring sorrow , and sorrow , heauines for a time , yet is my heart restored againe at length , as it were to life againe by thy grace : nay , Lord , I often find ioy in thy fauour , euen in the midst of misery : for as thou Lord , continuest not long in thine anger ; so is not my heart in continuall heauinesse . But as by thine holy aid I increase in faith : euen so decreaseth my grief and sorrow ▪ and in my greatest troubles , the apprehension of thy blessed presence with mee , causeth my heart to leape for ioy within mee : though by nature I am weake , and prone to stoope and droope vnder the least affliction , yet I finde thy grace euermore ready to support and strengthen me . Therefore doe I yeeld thee all honor , praise , & thanks ▪ together with my Lord and Sauiour Christ Iesus , and thy heauenly Spirit , that euermore doth comfort me , & confirm my faith in thee Lord euermore encrease my Faith. A Prayer for a man hindred by sicknesse , or any kind of infirmity of his body or limbes , whereby hee is disabled to follow and performe his lawfull calling : fit especially for such as cannot maintaine their poore estates , without performance of their honest labors . O Great , and most gracious Lord God , mercifull and louing Father in Iesus Christ ; thou hast created me , formed and framed me with all compleat limbs and lineaments in the beginning , with all my senses perfect ; and aboue all , with a measure of the knowledge of thee & thy Christ : wherein , for that I haue not so walked , as becommeth a sonne of so gracious and great a father , but haue too much neglected my dutie and thankfulnesse , erring , estraying , and ranging to and fro from one vanity and sin vnto another , abusing al the parts and powers of my soule and body , contrary to that light which thou has● giuen me , defiling my selfe , and polluting those parts of my corrupt flesh , which thou first createdst in mee clean and free , from any of mine owne actuall pollutions . Thou in great mercy hast inflicted these infirmities vpon my corporall parts , to cure my diseased soule , my spirituall and best part , imprisoned & inthrall●d in a most filthy and lothsome dungeon of dark and detestable impieties . Lord , I doe confesse my else worthy of greater punishments for my grieuous sinnes . But thou art so mercifull , and so commiserate a Father , that as thou knowest the qualitie of my sinns , so thou well knowest what quantity of correction may be sufficient to reforme me . And therefore , I doe wholly , and in all submission commit my selfe vnto thy mercy , knowing that thou hast power to mitigate , or totally to remoue the paine and misery , which my sinns haue iustly drawne downe vpon me . Good Father , remember that thou hast promised , that whatsoeuer wee shall aske of thee in the name of thy beloued Sonne Christ , and wauer not , we shall receiue . Lord , I beleeue , that thou art able to cure me of whatsoeuer infirmitie ; let not the weakenesse of my faith hinder thy good work vpon mee ; let not my former sinns preuent thy mercy : for I constantly assure me , that thou cāst help me , such is thy power ; and that thou either wilt helpe mee , or so mitigate mine infirmities , as I shall not onely bee able to beare them with patience , but in a measure sufficiently follow my vocation , such is thy mercy . Father , I haue a Mediatour with thee , and such a mediator , as is not ignorant of , though neuer tainted or touched with any humane infirmitie , he hath taken vpon him , and satisfied for my sinnes ; and for my sinns I do acknowledge this mine infirmitie is fallen vpon mee ; Therefore Lord , my sinnes being once sufficiently punished in him , punish not me ouer-heauily for them againe . I am vnfainedly sory , for that I haue offended thee , and doe heartily repent me of my sinnes ; and thou hast promised pardon to the penitent , and mercy vnto such as are truly sory for their sinnes . This being thine owne promise , Lord , and thou knowing my faith ( though weake ) and my repentance , what should hinder thy mercies in forgiuing my sinns ? and my sinnes being forgiuen , what should hinder that thy sweet saying ▪ Be thou whole , and I shall be whole ? Lord , as thou canst do all things by thy word , without meanes , so by blessing whatsoeuer meanes , that which thou wilt shall bee done : the very clay in the street openeth the eyes of the blinde ( thou giuing a blessing vnto it ) which in humane opinion should rather make blinde them that see . But such is thy great power , and vertue of thy word , as things most contrary to humane reason , obey thee , and worke the effect wherunto thou appointest them : as the cluster of figgs , healed Hezekias , and the washing in Iordan cured Naaman the Syrian of his leprosie . Thou Lord art the great Phisician , curing Phisicians that cannot cure themselus , howe much lesse others , without thee . Therefore I know , that nothing can hinder thy healing of mee , but mine owne vnbeliefe & sin , which are the chiefe diseases of my soule , that thus pollute my body : so that soule and body being sicke , I come an humble patient and petitioner , desirous only to touch the hem of thy garmēt ; for I belieue Lord , that if my faith faile not , I shal draw vertue from thee , and bee either fully healed , or eased . Wherfore most gracious Lord God in Iesus Christ , increase and confirme my faith , and say vnto me , Be it vnto thee as thou beleeuest : then shall I be whole ; for I constantly beleeue , that thou canst doe it , but that thou knowest what is best for me . In thy prouidence it befell , as a token of thy displeasure for my sins , that I might bee thereby continually put in mind , when I intend any thing offensiue vnto thee , that by my further sinning I should feare greater punishments : for thou knowest my corrupt nature , euer inclinable to forbidden things , and therfore wilt continue thy gentle hand vpon me , lest I repenting of my repentance , should returne againe to new sinns : which , good Father , I humbly pray thee in fauour to preuent . If thou tarry long , and delay thy helpe , let not my faith falter , nor faile mee , nor my heart be discouraged ; for thou knowest better what is best for mee , then I my selfe : And therefore will I wayte when , what , and how thou wilt worke for mee ; nothing doubting , but that in thy fatherly prouidence , thou wilt prouide for mee , and that thou wilt neuer faile mee , nor forsake me . Amen . Lord increase my faith . A consideration or consultation , touching the estates and conditions of seuerall men , their vocations , manners , liues lawfull and vnlawfull , punishable , and to bee cherished : seruing also as a necessary motiue to a prayer , for the blessing of God vpon the lawfull callings of men , of whatsoeuer condition : necessary for all men , that hope of any blessing vpon their labors , trauels , professions , arts , trades , or imployments . IT is not enough for a man to haue , or to desire a calling in the Church or Common-wealth ; but before he vndertake it , he must consider , whether it be lawfull , agreeable to the word of God , honest , or necessary for the vse and societie of men ; and whether his apprehension and inclination be capable and able to manage it aright . It is not lawfull , though it be priuatly profitable to himselfe , if a man find himselfe not fit , neither is lawfully called thereunto , but assumes it to himselfe , neither respecting Gods glory , ●or the good of others , and consequently not honest ; for that it proceedes only , respecting his owne corrupt ends : of which kind , may bee obserued , not a few who intrude into functions and callings , such as they cannot with a good conscience , nor with sufficient vnderstanding performe , which must rest vpon euery mans conscience for his choyce . Some haue againe lawfull and laudable callings , of themselues sufficient , and yet may , and often doe erre in the execution , either for priuate profit , or forbidden ends . Some liue without any lawfull profession , profitable to none , no not to themselues , but are onely Ladders , to bring most plentiful mulcture to the Deuils mill , their patrimonies to Tauernes , Ale-houses , and worse places : mils that grind onely wickednesse , feeding themselues and others therewith , fat in impieties , for the shambles of Sathan . Of this , are some well descended Gentlemen , whose ancestors haue borne honorable & praise worthy Offices both in Church & Commonwealth , doing good to many , and to none more hurt , thē vnto their dearest children , to whom they haue left great earthly portions , and patrimonies , and no good education or profession , to liue as men ; no , not as men : for all men are borne to labour in one commendable calling or another , for the Church or Commonwealth to neither of which are many of these men profitable , but run on in their lasciuious liues , as the horse & mule , who yet in their kind haue more vnderstanding , and are more profitable then many of these men seeme yet to be . All parents yet are not much blame-worthy : for some are carefull , as men to prouide for their children , worldly goods , to maintaine them after their deaths . Some as Religious men , desire more the good education of their children in religious knowledge , then desirous to make them great , they rather endeauour to make them good , which last is the worke of God , without whose grace , howsoeuer parents may instruct , and educate their children in Gods feare , and by a primary apprehension of their towardnesse in vertue ; yet it falleth oftentimes out , that euen these , full of hoped towardnesse to prooue good and vertuous , and fit for laudable imployments , when their parents full estates befall them , they associate the company of such , as turne al the good they formerly learned into euill for though the father plant , the Minister waters , yet if the Spirit of God confirme it not in them , they will shew themselues to be but men , and such as feare not God , nor reuerence man , but liue as if there were no law , spending , as boastingly they will say , but their owne . It were fault sufficient to consume it , had it bin their owne , gotten by the sweat of their owne faces : but being left vnto them by their carefull fathers , or louing friends , it is reputed by law theirs indeed , yet so as they should hold it as the free gift of God , or rather lent of him , rather to do good with it , then with the prodigall vnthrift , to consume it as these men doe vpon their lusts . And hauing spent all , as ( in Gods iust iudgment ) many of them doe , as daily experience sheweth , what becomes of them ? doth not like experience tell vs ? Many idle drones there are also , that haue not that , they by any colour may call their owne , and yet they spend and labour not , but are as the froth and scumme of a good Common wealth . As touching their conuersation , it is not onely idle , in good things , but laborious in euill : they roaue and run about the citie and countrey , ●ilching , stealing , couzening , cheating , rioting in all kindes of wickednesse , and whose profession is only to deceiue . Can these men pray for a blessing vpon their vocations and labours ? Nay , can they , or doe they pray at all ? They may haue , and often haue the name of God , and his parts in their mouthes , but for a curse , not for a blessing ; for in stead of praying vnto God , they blaspheme his name . It is manifestly obserued , that God is abused , and the Common wealth pestered , and priuily endangered , by the idlenesse , wickednes , and mischiefes of these men : And yet who taketh it into consideration and endeuour to reforme it ? Some are in places so eminent , as they cannot look so low ; and some are in place of Office so meane , that haue a good will to put hand to helpe it , but their power is weake , and their countenance and aid small : they dare not taxe an offender in this kind , especially a Gentleman-like Roarer , that can make a whole Street , or a Hamlet to quake at his carriage , and execrable blasphemies . Some haue lawfull callings , but vse them not lawfully , for want of the grace of God to guide them , and the blessing of God to profite the Church , or Common-wealth by them , because they seldome or neuer pray for a blessing . Some are often seene to prosper in outward shew , by callings , or rather trades vnlawfull , whereunto there can bee no lawfull calling , neither is the vse lawfull , as common professed Gamesters , combined Cheaters , and the like . But leauing such to their owne wicked practises , wherby they often deceiue the innocent and simple , but most of all , themselues ; I wish that other men that haue lawfull callings , would consider the necessitie of Prayer to God , for a blessing vpon their labours and endeauors , not onely Mechanicks , and such as liue by their handy-labours , but from the highest to the lowest , in Church or Common-wealth . It is by God that Kings gouerne ; therefore in imitation of Dauid and Salomon , they pray for , and obtain wisdome , rightly to gouerne their people ; and where good , godly , wise and religious Kings reigne , there the people in imitation of them , pray for their peace and safety , and that God would furnish them with wise and religious Counsellors , and that no Achitophell lurke wayting for mischiefe . Counsellors of State , haue an high and weighty calling , so haue Iudges of the Land , and other chiefe and eminent Magistrates , deriued mediatly from God ; for , as the King is called of none , but immediatly by God to take cha●ge of his people : So he imparts the power of the sword , vnto his sub-ordinate Magistrats , for the execution of Iustice , functions of greater weight and moment , then is vulgarly esteemed . And therefore , though I neither presume , not neede to mooue them when or how to pray . I only may remember them , that as they haue highest functions , they and we in their behalfes for them , may pray for the due execution of them ; because their office and place is to correct the euill , and to protect the good , and that they mistake not , as by sinister information they may , and so erre vnwittingly . Men in authoritie , and in eminent places are chosen for their Vertues , Wisdome , Integritie and Iustice , yet are they subiect to censure , not onely of their Superiours , and equals , but often of most inferiours , wherein happie are the innocent , for GOD preserueth them , who sitteth in the Throne , that iudgeth right , to whom whosoeuer prayeth as Dauid did , shall finde that he will be a buckler vnto him ; his glorie , and the lifter vp of his head the greatest honour that man in this life can receiue . It may seeme needlesse , to put such in minde of this holy dutie of prayer , who haue the charge and ouersight of the Lords flocke ; for their calling is so diuine , as they may not bee , but diuinely indued with heauenly gifts , abounding alwayes in the worke of the Lord , whose labours are not in vaine , blessed be God , whom we ought to reuerence , as the Ministers of God , labouring our saluation , and to pray for them . Yet may it not bee superfluous , to intimate to such as enter rashly into this holy function , that it is fit for them to examine their owne inward hearts , whether they came with a sincere Spirituall deuotion to edifie Gods Church ; or to make onely a carnall liuing vnder the name of a workeman in Gods haruest : If he came in regard of the first , Let him pray that God will blesse his labours , if onely of the second , Let him pray that God will enable him to discharge it , and withall that GOD remit the euill thoughts of his heart , for he entred not aright . Such as liue by their labours , bee they neuer so ingenious , neuer so labourious , neuer so cunning in their profession , art , or trade , they must know and acknowledge , that what they know , or howsoeuer they may performe it , it is but in part , and weake in comparison of the perfection . And that the knowledge and skill they haue is not theirs , but giuen them by God , as hee gaue to Tubalkaine , the art of working in yron , and to Iubal , skill in musicke . Yet some , and they not of best perfection , will attribute their knowledge to their owne naturall wit and inuention , making an idol , as it were , of their owne braine , neuer giuing the prayse to the true Giuer ; and that , and the want of prayer is the cause that many Artists and others faile often-times of good successe of what they vndertake to performe . Nothing can truely prosper without Gods blessing , which cannot bee obtayned , but by faithfull prayer . Neither will God heare their prayers , that deale vniustly in their callings , taking neuer so great paynes , rising early , taking rest late , sparing euen their food to increase their store , it is all in vaine ; Howsoeuer some may , & doe , waxe rich , by dealing vniustly , in weights , measures , false and counterfeit wares , by swearing , forswearing , and lying ; the gaines they get , are but froth and silth , scraped out of the deuils dunghill ▪ that will quickly returne from whence it came , and hee that so gets without repentance , shall haue his portion with his like , the Rich man , not with Lazarus . Happy therefore is he , that labou●s in his calling diligently , deales truely , craues Gods blessing faithfully , hee , and onely he , and his like haue rest , and peace , and plenty in their little truely gotten . Such are they that eate the labours of their hands , and art blessed . Hee therefore that will bee happie , and prosper in his calling , let him often and faithfully call vpon the Name of the Lord , to which purpose he may vse the prayer following , or any other to the like purpose . A Prayer that God will blesse and prosper our labours and indeuours , in whatsoeuer calling . O Heauenly Father , great in Maiesty , wise of Counsell , absolute in Power , and vnsearchable in Prouidence , who of nothing hast made all things , and in thy greatest Wisdome , hast created man , whom thou guidest , gouernest and disposest according to thine owne Will , and to whom thou hast appointed labour , and trauaile , whereby to get their reliefe ; yet not all , in one manner of calling . Gracious Father , as I haue receiued life , and being of thee , and in thy prouidence , a calling therein , whereby to maintaine my being : So giue a blessing vnto mee , that I may haue true iudgement , and an vpright heart to performe my dutie therein , according to thy Will , that my calling may prosper vnder my hands , as thou blessedst Iaakob vnder Laban , and Ioseph in Potiphers house : So blesse me and my vocation , that whatsoeuer I doe it may prosper . I confesse louing Father , that neither the most absolute art , greatest naturall knowledge , corporall or mentall diligence , can auaile any thing without thy blessing . By my naturall vnderstanding , I can neither apprehend in my minde , nor performe with my hands , or wit , the things that properly belong vnto my calling : But it is thy onely Wisdome , and of thine owne Fatherly fauour , that I haue beene made in some measure , capeable of that reason and iudgement , to which I haue attained , it is not in me , as of mine owne power to performe the least part of that , which necessarily belongeth vnto my vocation , It is thine owne worke in me . If thou shouldest deale with mee according to my deseruings , thou mightest iustly depriue mee of that meane measure of knowledge , that by thy fauour and aide , I haue attained vnto , thou mightest weaken my senses , and the faculties of my body and minde , all which I cannot but confesse I haue abused , and without the vse of them , thou knowest I cannot performe the workes of my calling . I humbly therfore pray thee , good Father , rather to increase and continue in me , that measure of knowledge , and that perfection of my body and minde , which thou hast already bestowed vpon mee , then either to depriue mee of them , or to weaken them in mee . I acknowledge , Gracious Lord , that there is no vocation or calling , high or low , no labour , exercise or endeuour that can bee vsefull or profitable to himselfe or others , no mans life pleasing or commendable without thine especiall direction and blessing , and that in the Name , of that blessed of all blessings , in whom as all blessednesse doth consist , So through his most blessed mediation , and merrits , blessings vpon blessings , are powred vpon the godly labours of all them , that in whatsoeuer calling ●n his Name , truely seeke to be blessed . In him therefore Father of blessings , let thy blessing be vpon mee in all my labours , enterprises and endeuours : for without thy blessing , ayde , direction and protection , I may labour , trauaile , bee carefull solicitous , diligent , and most industrious , yet all in vaine : my paines may bee great , my rising vp to my labours earely , yet without thy blessing little profit mee : I may get much , but I shall put it , as it were in a broken bagge , my going foorth without thy blessing cannot be but dangerous , my trauailes subiect to many perils , & in euitable inconueniences . Mine owne carnall corruptions accompany mee , whithersoeuer I goe , ride , or remaine : the vanities of the world euery where distract my wauering and inconstant minde : And Satan with his millions of infernall ministers , prouoking mee to sinne , pursue mee , euer plotting and practising occasions to draw mee from thee ; suggesting Idlenesse and Ease , to bee sweete , and Labour and Trauaile in lawfull and honest callings , painefull ; deceite in my vocation , gainefull ; iust dealing , foolish nicenesse ; & negligent performance , a sufficient discharge of my dutie . Thus being beset , good Father , within and without with sundry tentations , I cannot without thy Grace , auoyde the committing of many sinnes , not only in abusing my calling , but in mine ordinary conuersation and course of life : and sinne committed , draweth on thy displeasure , and thy displeasure punishments , such as in thy seueritie may iustly disable mee to performe my dutie in my calling , hauing no power in , or of my selfe to performe the least part of my duetie , either in my vocation or conuersation . Leaue me not therfore , deare Father , vnto mine owne weakenesse , nor to the will , and wiles of my Spirituall or corporall enemies , that hate me , and couet to hinder , or slander euery good worke in mee , reioycing when any euill befals in my life or calling . Preuent them , O Lord , and for thy best beloueds sake , teach mee wisdome , and giue me vnderstanding according to thy Word , that in all my wayes , I may bee watchfull ; in my labours , painfull ; in my carriage and calling faithfull and iust ; & that my principall & chief care may euer bee to please thee ; And furnish mee so with true iudgement , in all and euerie part of my duetie , as there may bee nothing wanting in mee , which may further thy Glorie ; which grant for thy blessed Sonnes sake , IESVS CHRIST , to whom with thee and the Holy Ghost , bee praise for euermore . Amen . Lord increase my faith . Hee whose calling requireth Iourneys by land or sea , may prepare himselfe by adding this Prayer following , or to vse it by it selfe . MOst louing and most mercifull Father in ●esus Christ , I acknowledg my selfe the weakest , and most ignorant of al humane creatures , hauing receiued in thy prouidence , a calling requiring continuall trauailes , iourneys , and much labour of body and mind , hauing such and so great a troupe of aduersaries , and dangers accompanying me in the execution thereof , as euermore seeke to stop the way of my good successe therein , as well in my iourneying forth , in performing my lawfull labors abroad as also in my returning home . I most humbly therefore pray thee , to haue a fatherly care of mee , and to take charge of me in all my proceedings , in all places , among all men , and at all times , that all my iourneis , from , and to mine owne home , may be prosperous , and all my labors & indeauors may succeed to thine owne glory , to the faithfull discharge of my dutie in all mine imployments , to the competent supply of whatsoeuer I need . And forasmuch as these my iourneys , trauailes , and labours , are and may bee much hindered through sicknes , & infirmities of my body , defects of my limbes , bodily members and senses ; the perfection of which being originally thine own gif●s , continue my body in health , my limbs in strēgth , and all my senses perfect , vntill the time when thou shalt thinke fit to dissolue my whole bodily frame , when I shall no more trauaile , no more labour , nor feele any defect of body or mind . And grant , if it bee thy good pleasure , that neither sicknesse , death , or any other corporall infirmitie , seize vpon mee in my trauels and iourneys , submitting my will yet vnto thy will , knowing that thou knowest what is most necessary for mee ; and that who so is thine , is thine , and in thy fauour , and protection , as well abroad , as in his owne house ; yea , whensoeuer , wheresoeuer , and in what manner soeuer thou art pleased to touch him with thy correcting hand , or to call him out of this mortall life . And forasmuch good Father , as there are many other impediments to hinder my necessary iourneys , trauels , and labours , as distemperature of the ayre , immoderate weather , difficulties of wayes , inundations of water , danger of theeues , & euilly disposed persons , defects in the creatures , which thou vouchsafest for my vse in trauell , and many other dangers , and hinderances , infinite in number , all concealed from mee vntill they fall , yet all knowne and foreseene of thee , and all disposed and permitted by thee . I most humbly therefore pray thee , to watch , and spread the wings of thy power and prouidence ouer mee , and stretch foorth thy helping hand ouer me , that no euill if it please thee , befall me . But if thy will bee so , grant me wisedome and patience , not to impute it to fained Fortune , but as indeed it is to mine own sinfull deseruings , and that I may be euer thankfull vnto thee , whatsoeuer befal me . Let the Angel of thy presence accompany mee , let thy heauenly spirit euer possesse me , & let my heart euermore possesse thee ; let my thoughts be euermore free from sinne , and all the parts and powers of my body , my mind , affections , and will , from euery euill action , and vngodly desire . Giue me a holy feare , to walke , worke , trauaile , and vse mine occasions as in thy presence , knowing that thou beholdest me , mine inward inclination , and outward actions . Thou knowest also , good Father , that besides mine owne wandring and wauering heart , Sathan ceaseth not to watch opportunitie to snare mee in some vaine obiect or other , in my silent and solitary trauailes , and iourneys , laying before the eyes of my corrupt minde , infinite bayts to allure mee to sin against thee , that so I may offend thee ; that by offending thee , thou in thy displeasure mayest inflict some crosse or hinderance vnto my trauels , and so to preuent the good successe of mine endeauors . But grant good Father in Iesus Christ , that neither sin , Sathan , nor mine owne corrupt desires , hinder thy blessings vpon my trauels , but that I may constantly continue in thine obedience , and thy loue towards mee , not onely in these my trauailes , but vnto my liues end . Amen . Lord increase my faith , and prosper my Iourney . A motiue to a Prayer for patience in godly Parents , that are afflicted in minde for the disobedience , and vngodly liues of their children ; whom if good counsell cannot reforme , prayer is to bee made to God for them ; if that will not preuaile , to leaue them to God , and the Lawes . IT is not the least crosse that can befall godly and religious parents , to see and obserue their owne flesh & blood , their owne dearest children , to bee disobedient & rebellious , and by their lewd liues , to become scandalous in themselues , and a shame and slander vnto their parents and friends . A griefe it is of all griefes , especially vnto such parents as haue had , not onely , a fatherly , but a religious care of their holy education : And their griefe cannot but bee so much the more , by how much the world condemnes the parents , censuring them euill , by obseruing the vngodly liues of their children . A great temptation to a carefull father , that hath done his vttermost godly endeauor to educate his children in the feare of God ; wherin the wise , indifferent , and impartiall obseruer , cannot but spare his condemnation , finding this corrupt world so fraught with multitudes of wicked youth , whose examples abroad , doe worke more euill in children , then the wisest and most godly father can worke good in them at home by their best counsell . It is no maruel then , that a good man may haue euill children , who though hee propagate their bodies , cannot infuse grace and goodnes into their hearts ; he can not frame their inclinations to vertue , further the● God by his diuine Spirit , doth second his good endeauors . The Husbandman may soyle his land with the best Marle , he may be carefull in plowing , circumspect in sowing , painefull in harrowing , & as much as in him lieth , preuent the vermin that might deuoure the seed sowen : Yet it is not his labour , diligence , or best skil that can forme the blade , nor infuse the graine in the eare . A good and godly father may infuse his best coūsell into the eares of a refractory sonne , and harrowe him with sharp threats , to preuent venemous vices , that deuoure best counsell : But hee cannot imprint grace in his heart , nor work the practise of godlinesse in him ; he cannot driue away Sathan , and his wicked instruments , from deuouring the good seed sowne in his sonne . Euill examples , and wicked counsell preuaile more with corrupt flesh , then most diuine perswasions , or disswasions . It is a vaine thing to sowe good corne vpon a stony rocke , it will take no root : so to giue best counsell to a stubburne , and an obdurate heart , can not fructifie ; yet must not parents therfore giue ouer , but againe and againe , early and late , endeauor to encourage his children in ve●tue and goodnesse , and to reclaime them from sin , according to the counsell of the Preacher in Ecclesiastes , Jn the morning sow thy seed , and in the euening let not thine hand rest , for thou knowest not whether shall prosper this or that , or whether both shall bee a like good . So should parents bee alike instant , at all times to instruct their children with holy counsell : for they know not , whether God haue appointed this or that time , or this or that aduice , to conuert them from euill to good : for as one drop often falling , descends at last to moisten the root of the tree : So time , and timely counsell , may mollifie the hardest heart , and reforme the peruersest mind : for as the wind bloweth when and where it listeth , and no man knoweth from whence it commeth ; so may the Spirit of God come into the heart , when man thinketh least of it : therfore ought parents to pray earnestly , and often for godly liues of their Children ; in whom , then if God haue any share , it will in time preuaile . The reason why the world is so ful of loose lasciuious & vnbrideled youth , is much in the euill examples of Parents , the want of the feare , & neglect of the seruice of God ; for the example of a father may something alter the nature of a son in good , or euill . For there is a kinde of ineuitable imitation in the son , of the fathers qualities ; If they be good , nature rebelleth against them , in the son , because it is corrupt ; & if they be euill , nature it selfe teacheth the son , without further documēt , how to resemble the father in euill . And nothing can help the one , or bridle the other , but grace , which cannot be obtayned , but by prayer . Another maine cause of Childrens lewdnesse , is too much lenitie in Parents , and too much libertie in Children , wherein idle doting and foolish mothers , are commonly most guilty , who because they haue giuen their Children suck of their breasts , when th●y were young , they giue them leaue when they become able to sinne , to suck their pu●ses , to feede them fat in vices ; in haunting Tauernes , idle , and vngodly companies , drinking , gaming , and which is not the least , pampering them in pride , the beginning of their fall ; wherein many silly fathers , are as guilty in winking at the mothers folly , or , not hauing the wit or spirit to redresse it , vntill their children , become so farre plunged in impieties ; as when they would , they cannot not reclaime them , and so in fine , are inforced , to see them , to their vnspeakeable griefe , come either to publike shame and obloquie , or to vntimely and fearefull ends , which may befall the vngodly Children of most godly Parents . What then ? Shall the Parents beare the shame of their Children that kick against all good counsell , and will obstinately run to their owne ruine ? No. But if Parents be totally remisse in wholesome counsell , & erre in their example , in the eye of their Children , no maruell if they taste of the shame , and griefe , of , and for their Children . But least good men , men fearing God , hauing vngodly Children , to whom they haue done their best duties in their youth to teach them , the way of godlinesse , and they depart from it , should be too much deiected , and cast downe through griefe conceiued for the wickednesse of their Children , let them consider , that as they cannot make one haire black , that is white , no more can they make him good , that is euill : neither can they keepe them in awe that are wilfully rebellious , nor preuent them of confusion , that voluntarily seeke it . Foolishly vnaduised , then are they that will taxe a good Father of an euill Childe ( comming into shame , and deepest danger ) with the error of his sonne , when as good Children are the gifts God in mercie to the Parents , and wicked ones a punishment , not so much to the Parents , as to themselues . Though euery man would willingly haue good Children , yet the best men haue had ▪ and oft haue wicked Children . Adam , the first man had wicked Caine. Abraham had an Ismael , Izaake an Esau , Dauid a rebellious Absolom , and an incestious Ammon , good Eli had two wicked sonnes , Hophnie and Phineas . Infinite are the examples , yet no doubt , these good men gaue good instructions to these their erronious issues , whereby it appeareth , that it is not in good men to beget good Children , neither doth it follow , that wicked men alwayes propagate wicked Children , God frames both in the wombe , giues them life and frames their hearts , wills and affections . It resteth onely then for Parents of vngodly Children , to pray for their reformation , and to leaue them to God , in whose counsell it is determined , what shall be the ends of such as feare not him , nor reuerence man. A Prayer for the reformation of vngodly and disobedient Children , and for patience in Parents , not ouermuch to afflict themselues , for their irreconciliable stubbornenesse and disobedience . HEare the words of my mouth , O Lord , and consider the meditations , and sorrowes of my heart ; for my spirit is full of heauinesse , I am vexed and sore greeued , for that they whom thou gauest mee for a blessing , are turned to my griefe , sorrow , and shame . I confesse , that mine owne sinnes haue prouoked thee to anger against mee ; and thy displeasure appeareth , in that they , whom I receiued as a comfort from thee , are become , not onely disobedient to mee , but as it were rebellious against thee , and thy counsell . Thou art a God that louest not wickednesse , and thou hatest iniquity ; and it cannot be hid from thee , what I haue done ; my neglect in trayning my Children in thy feare thou mayst lay vnto my charge , yet thou knowest I haue laboured to winne them vnto thee , if it haue beene in vaine , thou hast wisdome and power to supply in them , what is defectiue in me , to giue them . I haue endeuoured , to make them to know thee , and to walke in thy wayes , but they haue contemned mine instructions , and cast my counsells behinde their backs , they will not bee reclaymed from their vanities . They forget thee , the God of power to punish them , and the God of mercie , to receiue & comfort such as returne from their sinnes to thee . Lord it is onely in thee to reclaime them , as thou diddest the prodigall son , whom thou vouchsafest to receiue vnto mercie , after his long going astray ; no man erreth so farre , whom thou canst not recall . Oh recall these that erre , reduce them back to the sheepe-fold of thy Saints . They are the worke of thine owne hands , though I wretched man begate them in corruption , and their mother conceiued them in sinne , and bare them in misery , these are no hindrance vnto the worke of thy Grace in them , for what is , or hath beene the man that hath not had the like beginning ( thine owne begotten Sonne excepted ) Enoch that walked vprightly before thee . Abraham the Father of the faithfull , Eliah and Iohn Baptist , and all thine elect vessels , came by nature of the same corrupt seed : yet thou wert pleased to sanctifie them ; haddest thou left them vnto their owne original nature , they had bin as one of these that lift vp their heeles against ( not me but ) thee . Lord giue them Grace , Wisdome and Vnderstanding , Faith and Obedience , they are onely thine to giue : I may bee as the hand to giue them , as from thee , food for their bodies wherby by thy blessing , they grow ; and I may sow the seeds of my best knowledge of thy worke in their outward eares ; but vnlesse thou plow vp the fallow ground of their hearts , that it may take roote , it cannot fructifie . Consider , gracious Father , that they are of the polluted seede of Adam , yet be thou pleased , to accept them as thine , admit them into thy fauour , and guide them by thy Grace , in a religious conuersation , that they may cease to doe euill , cleaue vnto that which is good , and walke before thee , & be vpright . Thē shal they serue thee , & I shall prayse thee , for their reformation and saluation Let neither their sinnes nor mine , any more prouoke thee to anger , lest thy seuere iudgements should fall vpon them , & shame & grief vpon vs their parents . But their repentance Lord shall bee our comfort , and wee shall reioyce in their conuersion , and not onely wee , but all the godly shall reioyce at their returne into the Spirituall societie of thy Saints . Grant it gracious Lord , for thy Christs sake , whose righteousnes , make theirs , and his merrits a sufficient satisfaction for theirs , and for the sins of all that haue erred as they haue done . Amen . Lord increase in them , the holy feare of thy Name , Faith , & Obedience vnto thee , & giue me grace , with patience , to waite their holy reformation . A Christian incouragement , to all that feare God , not to bee daunted at the threats , power and policies , of whatsoeuer enemies , be they neuer so many in multitude , or seeming strong in armes , fit vpon occasion ; to be taken into consideration , to which is added a prayer , for Gods holy protection and defence of his , in whatsoeuer danger . THey that trust in the Lord , shall be as mount Sion , that can neuer be mooued , but remaine fast for euer . And as the mountaines are about Ierusalem , so is the Lord about them , that trust in him , from generation to generation . Wherof holy Dauid , had good experience , who through the assurance of Gods presence , with him , his loue towards him , and power ouer him , could say with a bould and vndaunted spirit . If an Host pitched against mee , my heart should not be affrayd . He alwayes found the redie helpe , wherewith God euer assisted him , and the true performance of Gods promises at all times , in all his dangers ; and therefore assured himselfe , that if tenne thousand of the people , did rise against him and bese● him round about , he would not be affrayde . He was in many dangers , and wonderfull his deliuerances were as appeareth by diuine History . God is not the God of Dauid onely , because hee was a King , and a man chosen after Gods owne heart , but the God of all them , that fa●thfully trust in him , of good kings & godly subiects , through all generations to the end of the world , whereof no nation hath had more manifest proofe ( though vnworthy ) then wee : And therefore bee our dangers neuer so great , or many , God sheweth himselfe to haue euer as many meanes to deliuer vs. Saluation belongeth to him alone , and his blessings are vpon them that call faithfully vpon him . Hezekiah sore terrified at the threats & blasphemies of Tartan Rabsaries , and Rabsakeh , the seruants of Senacherib , who by his blasphemous letters reuiled , not Hezekiah onely , but high Iehouah himselfe . Hezekiah therefore prayed vnto the GOD of Hostes , who sent his Angell , and that night destroyed in Senacheribs campe , one hundred fourescore and fiue thousand men . Thus God can deale with the enemies of his faithfull people , hee can destroy them without their helpe , as wee our selues haue found by memorable experience ; to shew that it is not alwayes the multitude of armed souldiers that are the absolute meanes of victorie , it is the meere hand of God to declare himselfe , to be in deed the GOD of Hosts , against whom no power , pollicie , or humane wisdome can preuaile . And therefore admitteth not the arme of flesh ( though a necessary meane ) to haue the glorie of the distruction of his enemies , he will confound . When Joshua , was to goe against Jericho , a Citie whom God would destroy , though hee was accompanied with a multitude of armed souldiers : yet the Lord would not haue the ouerthrow ascribed vnto battery , and engines of warre , violent instruments ; But at Gods command they blew with Rams-hornes onely about the wals , with a shoute , and the walls fell downe . God by weake meanes can doe wonderfull things for his . Fiue mighty kings combined their forces together against Ioshua , and though God permitted Ioshua to haue the victory and slaughter of some of them , yet God himselfe had the prayse , who slew more with hayl stones from heauen then Ioshua slew with the sword . Thus , doth God manifest his power , that all men may see , that they that haue God on their side , neede not feare , though kings combine , and people rage , as if they would deuoure Gods people at their pleasures , casting their accounts , and disposing of their pray before the victorie . Benadab , that mighty Aramite king , threatned Ahab king of Israel , to depriue him of all that he had , His siluer and his gold , his women and his faire children . But God gaue Ahab the victorie , both on the Mountaines and the Vallies ; Because they obiected against God , that he was God in the Mountaines , not in the Vallies , as if we should say he were God at Land , but not at Sea , or to impute good or ill successe , in these weighty occasions , to false and contrary causes ; as is commonly seen , and obserued to ignorance , or negligence of some Commanders , or to this or that omission , ouer-sight or rashnesse which indeed may bee blame-worthy ; yet for that wee attribute not good successe to God , but to humane power , wisdome , or pollicie , and ill euents and issues , to our owne sinnefull deseruings , and wa●t of calling vp on God for a blessing . God many times permits his owne children to suffer violence , when they forget to serue him . The Israelites committing wickednesse in the sight of the Lord , God gaue them ouer into the hands of their enemies , the Midianites , for seuen yeares ; yet vpon their repentance and returning to God , hee raysed vp Deborah and Barak to deliuer them . Sinne is the cause that God permitteth a mighty multitude to bee ouer-throwne by a few : foure hundred thousand Israelites , for one sinne were ouercome , twice by sixe and twentie thousand Beniamits . If God for one sinne , suffered his people to bee thus slaine by a few , what will hee not permit to bee done vnto a nation , that commits infinite sinnes ? For one seeming small sinn of one man Achan , the children of Israel were chased and put to flight by a few ; to shew , that where sinne raigneth , there is no strength in the people to withstand their enemies . God is a righteous God , perseruing and punishing , as hee findeth men faithfull or sinnefull , not sparing his dearest children , when they rebell against him , but as long as they truely obay him , no enemie shall preuaile against them . Let Pharoh pursue Gods children , with purpose to consume them , let them but call vpon God , let them bee faithfull , and they shall see the saluation of God , the confusion of their enemies , by the immediate hand of God , without the helpe or hand of man. An hoste of men cannot hurt one man , whom God will protect ; and yet permits sometimes one of his to preuaile against many , as Samson , who slewe one thousand men with the iaw-bone of an asse : and Shamgar , with an Oxe goad slew six hundred men , to shew that God is not tyed to multitudes , to auenge him of the enemies of his children ; and that a multitude to him is but as one man , and as easie to bee ouercome . And yet he many times permitteth the wicked to take away the liues of the most righteous and innocent : as Kain to kill Abel , Herod to kill Iohn Baptist , James , &c. he permits bloody massacres , and suffers his d●arest children to be martyred after many fearefull meanes , not that he is not able to deliuer them , but that his owne name by their patient suffrings may be glorified . On the other side , if it please him , and that it stand for the good of his , hee can and will defend them ; hee can send an hoste of Angels to defend thē , and fire from h●auen , to consume the adu●●saries of them , that take him for their strēgth . But not according to naturall mans reuengefull desire ; As when his disciples willed him to call for fire from heauen , to consume their enemies ; he answered them , Yee know not of what spirit yee are . And therefore although he in his iustice in former times hath , and yet is in his power to execute his seuere iudgments with fearefull fire , as vpon Sodome , vpon Nadab and Abihu , and vpon the fifties , which came to apprehend Eliah : yet ought we to be farre from desire , to haue like iudgements inflicted vp●on our most mortall enemies , vpon such as would euen eate vs vp : but rather as wee are instructed , first to pray for their reformation , and serious reconciliation , and refer the issue to God , though it may be we cannot as properly say of some malicious aduersaries , as Stephen sometimes said of his , Lord lay not this ( his death ) vnto their charge , for they know not what they doe . No , our most malicious enemies are not ignorant , that their malice towards vs , is sinne against God , to whose iudgement we are in charitie to leaue them : for to him , not to vs , belongeth reuenge , who being wise in his vnderstanding , and iust in his iudgements , is also mercifull and patient in punishing , and in all things , both to them and vs , will do that which is equal & right ; and will reward tyranous oppressors , & malicious persecuters of his faithful children , in his time , & according to his owne will , and for his owne , he will neuer leaue , nor forsake them . Although our enemies may pretend Religion the cause of their malice , and couer their inward hatred vnder a counterfeit pretence to worke our reformation therein ; and with many seeming sweet insinuations , worke themselues into our thoughts , it behooueth vs to be wise , lest that in conceiuing they seek our good , they get not our goods , which are our obedience to God , faith in him , and perseuerance . True it is , that Religion is the cause of many both priuat and publike controuersies and quarrels ; but that Religion that is increased , and maintained by the sword , let my soule neuer imbrace . Though true Religion haue it foundation from the Blood of Christ , it is no true Religion that maintaines it selfe by the shedding of the blood of Gods Saints . If therfore any shall pretend themselues religious , and seek in shew to gaine vs , and draw vs to their societie by blowes , shall we think they come from God ? who willeth his , to shew their Faith and Religion , by meeknes and loue . But admit they should offer the sword of offence ; it is lawfull for Gods children to vse the sword of defence : and we haue the same & no other God , then Dauid and Hezekiah had , who will assuredly defend vs , and maintaine his owne cause for vs. The experience of Gods protection and prouidence in former dangers , cannot but incourage vs against whatsoeuer like dangers , wherein he deliuered vs to the wonder of the world , & nothing but our sinnes and vnthankfulnes can shorten his hand , or weaken his power towards vs , but that he will stretch foorth his hand still to defend vs. We are now , thankes be to God , seeming secure , there is no apparent dangers threatened ; but wee must remember when wee say and see peace , peace , who knoweth , but that our sinnes may not call for troubles : if they come , not looked for , they will bee the more dangerous . If therfore we would abandon our sinnes , if wee would timely returne vnto God with humble and repentant hearts , God would returne vnto vs , & saue vs ; he would as he hath hitherto done , deliuer vs , and euer sustaine vs ; hee will send from heauen & deliuer vs from them that would oppresse vs. Let vs not forget that our soules are among lions , though we liue among the children of men : they are not all of one family , they are not all of one mind , they are not all the children of God ; some are as it were set on fire against vs ; some haue their teeth as spears some haue their tongus as swords , yet oyle in their mouthes : yet let vs depend on him that seeth their hearts and ours ; He● knoweth who are his , and seeth his and our aduersaries afar off . He hath his time and the meanes to deliuer his : The Lord of hosts is with vs , let vs not feare what man can doe vnto vs. Though an hoste of men armed should assaile vs ▪ we need not be afraid , for the Lord is with vs , who is of more might and power , then all the potentates of the world can resist : Let vs therefore euermore lift vp the eyes of our faithfull hearts , vnto him ; he is the hill from whence commeth our help and deliuerance in all our dangers : from the Lord of hostes commeth our help , who hath made heauen and earth , who taketh charge of his , and will neuer leaue vs , faile vs , or forsake vs , in him let vs trust . A Prayer to God that he will defend vs from our strongest enemies , and most malicious , with thanks to God for his former deliuerances . O Lord our God , whose Habitation are the heauens , and whose footstoole is the earth , thou gouernest all things in heauen aboue , and in the earth beneath , thou directest and protectest those that feare thy name ; so as they neede not feare the powre or malice , of whatsoeuer furious enemies : For saluation belongeth vnto thee , and thy blessing is euermore vpon thy people . Wee , euen we thy feeble and vnworthy creatures , haue had experience of thy former fauour and defence in our troubles , and of thy deliuerance out of our desperate dangers , when men haue said , There was no help for vs , no , not in thee . But we haue found them lyers , deceitfull , and wicked men ; acknowledging thee , most faithfull , most louing ; of greatest wisdome and power , shewing thy selfe our Buckler , our Castle , and our strong defence : euen when our Aduersaries sought our confusion , thou shewedst thy self our God , and the maintainer of our cause , when our enemies rose against vs , in greatest multitudes , malice and madnesse . Thou gauest vs courage and boldnesse , euen when our enemies seemed most to insult and triumph ouer vs : euen then , Lord , didst thou fight for vs , and turnedst their glory into shame their strength into weakenesse , and their multitudes into a handfull of men . Shorten not , O Lord , thy helping hand toward vs , in whatsoeuer time , or manner of our danger ; for thou knowest , what our enemies cānot performe with force , they seeke to effect by secret mischiefes , which thou hast discouered , and prouidently preuented : The S●are was broken and we deliuered ; not for any merit or worthynesse of ours , but euen of thy free and aboundant mercies ; for thine owne glory , and our safetie : and without our shame wee cannot but acknowledge our vnthankfulnesse , for thy manifold deliuerances from them that hate vs ; who yet waite opportunity to betray vs , if thou preuent vs not . And therefore , gracious Father , leade and guide vs , euer in thy righteousnesse , because of our enemies , make thy way plaine before vs , lest we in offending thee giue our aduersaries occasion , to say , thou hast forsaken vs. It is in thy power , Lord , ●o reconcile them vnto vs in the band of Christian loue ; by opening their eyes , that they may see , and now at last consider , their owne errors , wherein they haue kicked against thy truth ; so should we reioice in their perfect vnion . If they continue in the hardnesse of their hearts , continue in vs perfect knowledge ; and howsoeuer they hate vs , giue vs loue vnto them : leauing them vnto thy wil , to deale with them as thou wilt . Giue vs , gratious God , and louing Father , a liuely apprehention of thy truth , faith and obedience vnto it ; howsoeuer our enemies may hate vs for the same , we know that thou art God all-sufficient , able to deliuer vs from their greatest tyranny , as thou hast done : and we cannot but remember thy merueilous workes , which thy very enemies , cannot but acknowledge to proceede of thy meere loue , vnto the continuall practise and profession of thy sincere Word , which thou hast maintained hitherunto through all ages , by thine owne power , and for thine own names sake . And therefore when our enemies rose vp against vs , or rather , against thee , in vs , thou causedst them to stumble and fall , still maintaining thine owne cause ; Who sittest in thy throne , and gouernest all things , and iudgest according to equitie . They therefore , that know thy power , and thy loue , and thy promises , and thy righteous dealing , will trust in thee ; for thou hast neuer fayled to bee a sure defence to them , in whatsoeuer perils . Vp therfore , Lord , disappoint al our irreconciliable enemies of their hope , lest they say , We haue preuailed , our own policies haue brought our desired enterprises and desires to passe . Lord , stay our steps , guide vs euer in thy pathes , lest our feet slip , and our enemies that watch oportunitie to betray vs , take aduan●tage by our sinful liues , and so preuaile . They lay their heads together , and take counsell how they may circumuent vs , and to blow vs vp , neuer to recouer our hope againe in thee . Keepe vs therefore as the apple of thine eye , Lord , hold vs euer vnder the shadowe of thy wings , from them that seeke to oppresse vs : For by thee alone . Lord , shall wee bee able to breake through an hoste of enemies : And though we seeme , by reason of the number of our aduersaries , to walke , as it were , thorow the valley of the shadow of death , yet will we not feare them : for thou art with vs , a strong rocke , and a house of defence to saue vs. Thou redeemest the soules of thy seruants : for , when we were euen ready to be swallowed vp with a mercilesse multitude , thou by the powre of thy strength , didst deliuer vs. To thee be praise and glory for euer . Amen . Lord increase our faith in thee for euermore . A necessary motiue to stirre vs vp to a holy desire to resort to the Temple of God , to pray vnto him with the Congregation , and to heare his word the knowledge and practise wherof , is truest happinesse ; and he that is ignorant or negligent of this holy dutie , bee he neuer so carnally wise , or worldly glorious ; is a most vnhappy man. WHat difference doth christian experience find between a carnall worldling , and a man truely fearing God ? It can hardly be answered to the vnderstanding of the meere naturall man , that hath as many desires , as are pleasing delights offered to his senses ▪ and euery sense as many delights , as the heart hath fantasies , which are not to bee numbred , and the fulnesse of euery delight esteemed a kinde of happinesse ; yet if each sense had as many pleasures , as it could entertaine , the desire were not satisfied : And if all the senses had what they couet●d , were it not a heauy burthen to the heart , which ingrosseth them all ? And yet the more it apprehendeth , the more desire increaseth : for , the eye is neuer satisfied with seeing , nor the eare with hearing things of delight . And thus with all the senses , and yet but one thing necessarie . This one thing , Mary the sister of Martha made choyce of , the hearing Christ preach ; a thing most needfull , approued by Christ ; and that Mary ●n hearing Christ , chose the best part , which neuer could be taken from her . Dauid desired this one thing , namely , That hee might dwell in the house of the Lord all the dayes of his life : onely that hee might pray to God with the Congregation , and heare God speake vnto him by the Prophets , and men of God , whom whosoeuer heareth attentiuely , and profitably , heareth God himselfe , which is a sure token that he is of God , For hee that is of God , heareth Gods word . The hearing of God speake vnto vs in his familiar word , is the sweetest Musicke that the eare of the heart of a spirituall man can heare , and acceptable also to God himselfe , Jf yee will heare my voyce indeed , saith God , and keepe my Couenant , then shall yee bee my chiefe treasure aboue all people . Is not this chiefest happinesse to bee accepted of God as h●s onely Treasure ? No maruell then that Dauid d●sired onely this one thing , a farre better request , then Bathsheba his wise , the mother of Salomon , desired of her son , which hee promised her to graunt , but performed it not . But Dauid the father of Salomon , desired this one thing , the thing most needefull , of a King greater then Salomon , and a matter of farre more moment , then was Bathshebaes , yet she was reiected , and his request accepted . Both their desires seemed to proceed of loue : yet the one procured hatred and death , the other life and happinesse . Shee made her request to man , in whome to put confidence , is vaine . The other in God , the Holy one of Jsrael , who is truth it selfe , and neuer deceiueth . But Dauids petition might seeme strange , being a King , to desire to dwell better then in a Kings palace , where hee might sport at his pleasure , take what delights hee would , hauing a Kingdome to supply whatsoeuer hee desired . But in these delights he found not the happinesse hee sought for ; it consisted in his loue to God , and Gods fauour towardes him : and therefore desired , rather to bee one day in his Courts , then a thousand in the Court of Saul , or in his owne Court , among his gallant Courtiers ; nay , hee would choose rather to bee a Doore-keeper in the House of God , then to command an earthly kingdome . It is in d●ede a glorious thing to bee a King , but that glory hath no long continuance , many discontents & distractions accompany worldly greatnesse . But the glory that Dauid desired , ( though seeming base ) was such as commonly greatest men desire last and least ; and yet desire as Balaam did , To dye the death of the righteous , ( seldome yet remembred ) but practise not the life of the righteous . Yet fewe or none , doubtlesse , are so irreligious , or barbarous in shew , but they will loo●e into the House of God , peraduenture once , it may bee , twice in a Sabbath , and peraduenture thinke it long ; they would bee loath to spare their pleasures , delights , and vanities , to liue a whole day in hearing God speake vnto them , and praying vnto God ; nay , but one required houre : but to liue all the dayes of their liues , as Anna did , and as Dauid desired , in the Temple of God , they would thin● it as hard as taske , as the bondage of Egypt , or the captiuitie of Babylon . But th●re are no doubt diuers , and some as high in Office , as Dauid , that haue both Dauids desire , and are comfortably conuer●a●t in the House of God , and doe finde that in his presence is the fulnesse of ioy and happinesse . This is that chiefe happinesse and delight , that great men should desire and ayme at , to the ende they might be examples vnto their inferiors , going before them in well doing , especially in Gods seruice : For it is commonly found by experience , that example doeth more good or euill , then documents , or dehortations . The godly , and religious life of a great man , is as a towre seene a farre off : And many , especially his fol●owers , will indeuour to immitate his steppes , at least in shew ; and euen that shew of a godly life is a good motiue to others , to liue godly in deed : and as a good lif● giues comfort and incouragement to othe●s to bee good ; So the president of euill , makes many euill . If greatnesse and goodnesse goe together , it is the sweetest harmonie that man can make in this life . And the contrarie , as h●●sh and hellish . This holy desire of Dauid was not for a day , for hee speakes of the time past . J desired , which implyes a continuall inward petition . So , our desire of well doing , should not be but for a moment , and then vanish like Ionahs Gourd , that quickly grew vp , and suddenly withered , and like the seede sowne in stonie ground , we must be constant heires , and humble petitioners , not wauering like waues ; but as we once desire to heare and practise , we must continue therein with a godly and religious perseuerance , still desirous , according to oportunity , to visite Gods Church , not yet to thinke that there is no place to serue God in , but the materiall Temple , but wheresoeuer wee are , whatsoeuer wee doe , wee are to haue our hearts exercised in godly meditation of the Word , and inward prayer Bethel the house of God , is euery where , where the truly godly are ; Dauid found it euen in the wildernesse of Ziph , in the holds of Engedi , in M●an , and Gath. Hee found the Lord in these desolate places : though hee were hated and persecuted , driuen from place to place through the malice of his enemies , he was neuer out of the presence of God , in the Temple , or in the field ; for where God is present , there is his Temple ; In the Lyons Denne , Daniel found him ; In the Furnace , the three Children ; In the Dungion , Ieremy ; In the Prison , Peter ; vnder the stones , Stephen ; yea , euen in sinnefull Sodom , Lot ; and Noah , in the Floud . Euery true Childe of God , is alwayes in Gods house , where Dauid desired Spiritually to dwell , finding it true that God was with him euery wh●re , yet had hee an earnest desire to bee conuersant in that Temple , where the Children of God did assemble , to heare GOD speake , and to speak vnto God. He was their king , yet did hee thinke it the greatest part of his dutie , nay , of his glorie and happinesse , to accompany his subiects , in the holy exercises of religion , to goe before them , to incourage them to call vpon , and to serue the liuing God with them ; whereof being preuented by the malice and furie of his enemies , he complayneth , that he was left as a Pellican in the wildernesse , and as an Owle in the Desert , and thought the Sparrow more happie then hee , because that silly bird , could at all times resort vnto that holy place , to which he could not come . It is our dutie to frequent the materiall Temple , to accompanie the congregation , in p●aying vnto , and praysing of God , and attentiuely to heare his Word : yet are not wee to hold it a necessitie , to pray onely in the Temple , as if God could , or would not heare our prayers , but in the Temple made with hands ; wherein God himselfe sayth he dwelleth not , his dwelling is in the heauens , and his footstoole is the earth ; and as long as wee are pilgrimes in the earth , wee must seeke , and we shall finde God in the earth by his presence and power . Therefore as Moses put off his shooes , when hee came into the presence of God , because the place was holy whereon hee stood . So must we put off all our vngodly affections , and vnholy desires , before we enter into his holy presence . He teacheth vs by his Prophet Ieremy , what it is to come prepared into the presence of God , whether into the materiall Temple with the congregation , to heare him speake vnto vs by his Word , or to speake vnto him in publike , or in any conuenient place in our priuate prayers , Wee must amend and redresse our wayes & our works , then he will admit vs , and entertaine vs into his holy presence . It is not enough , saith h● , to crie and say , The Temple , the Temple of God , this is the Temple of the Lord , 〈◊〉 amend our wayes and our works ▪ to execute iudgement , betweene a man and this neighbour , not to oppresse the poore , nor the stranger , the fatherlesse , nor the widdow , not to shed innocent bloud , nor to walke after other gods . T●is is the condition which God makes with them that shall dwell in his house , that shall see his beau●ie , and that are admitted into his presence , and truely to visite his holy Temple : but bars all those that trust in lying miracles , and vaine words , and vanities that cannot profit : they that steale , murder , commit adultery , idolatrie , such as sweare fasty ; the coueteous oppressors , vniust , enuious , malicious , drunkards and the like ; if these stand in this house , the materiall Temple ; God will haue no respect vnto their prayers , finding them hypocrites , that worke wickednesse in secret , coueting to couer it with a forged shew of cunning with the congregation into the Temple of God , which by their presence make it a denne of theeues . For what are Hypocrites , but theeues , shewing themselues to bee religious , and are not ; obedient , and are not ; than●efull , and are not ; faithfull , and are not ? These are they that rather cōmit sacriledge , thē offer acceptable Sacrifice , they visite not the Temple , but rather defile it with their coūterfeit holines , in shew , seeming saints , in deed , enemies to Christ and Christians . They can crie the Temple of God , the Temple of God , They can say Preach , Preach , and seeme neuer satisfied with Sermons . The desire is good , if the heart bee good , for a true and sincere desire of the heart , to heare the Word , cannot but please God ; for such are approoued to be of the family and house of God : Such shall dwell in his Tabernacle , and rest vpon his Holy Hill ▪ for they are of the generation of the righteous . But , there is a generation , saith Salomon , that are pure in their owne conceits , and yet are not washed from their filthinesse , They follow the deuices of their their owne hearts : and assume vnto themselues a peculiar manner of seruing of God , not according to the sincere truth : These mens sacrifices God abhorreth ; but he that hath innocent hands , and a pure heart , that hath not lift vp his hand vnto vanitie , nor sworne deceitfully , he comming into the house of God in priuate , or in publike petitions , shall receiue a blessing from the Lord , vnderstanding by hearing , God speake vnto him , and bee heard speaking vnto God : it is contrary with the hypocrites , they may heare and not vnderstand , they may pray , but GOD will not heare them . They cryed , sayth Dauid , but there was none to ●aue them , euē vnto the Lord ; ●ut he answered them not . God heareth not hypocrites , ●hough they come neere him with their lips , in a counterfeit zeale , when yet their hearts are prophane . To come into the marteriall Temple , is required of all to accompanie the congregation , in the diuine seruice of the liuing God , Princes and greatest persons : As Dauid a King , who was glad and reioyced , when the people sayd vnto him , Come , let vs goe into the house of the Lord , where in deed his owne desire wa● to dwell . To dwell , is not to come for a spirt and away , but hi● desire was to make there h●● continuall abode all the daie● of his life . It may bee conceiued by ● naturall man , and one th●● builds his happinesse vpo● the pleasures of this life , th●● it was not wisdome in Daui● to desire to dwell in the me●lancholy Temple continually : but it may be sayd vnto that carnallist , Thou deemest it to bee a place of sadnesse and melancholly , which administreth to the true Children of God the most absolute ioy , mirth , gladnesse , and consolation , and finally truest happinesse . Carnall men in deed delight in vaine aspects , and shewes , moouing to sinne in Stages , Theaters and the like , and thinke them therewith much cheered , and in short time therewith wearied : But the Temple of God , the heauenly Theatre , that is most glorious by the Diuine presence , onely seene by the sanctified minde , neuer wearieth the soules of such as delight in the liuing God ; whose beautie Dauid saw , as neuer satisfied with the contemplation of the glorious Maiestie o● Iehouah , whose beautie the more the Spirituall minde beholdeth in his word , his workes , his fauour , power and prouidence , the more is hee mooued with desire , to see more and more . And thinkes no happinesse comparable , to the happinesse of a heauenly life . Much were the Disciples mooued at the sight of Christs transfiguration , in so much as they desired to haue built there Tabernacles , to haue enioyed that blessed sight . Still to desirous was Dauid , still to behold the beautie of the Lord , and to visite his holy Temple . Where God is truely heard , and duly called vpon by a holy congregation , nay , by one particular faithfull Christian , there appeareth the glorie of God. There is the Arke of the Lord the presence of the mightie God of Iaakob , whose glorie filleth the Temple , which onely the Spirituall man seeth with a supernaturall eye . Though the carnall man bodily present , apprehendeth it not . Paul at his conuersion saw Gods glorie but they that were with him , heard onely a voyce , but saw it not . Such beautie shineth in the hearts of the deere Children of God , by the operation , and illumination of the Holy Ghost , by whom Stephen saw the glorie of God , in the heauens , and Christ sitting at his right-hand , which none 〈◊〉 can see , but such onely a●are inlightened , who take such surpassing sweet delight , in the beholding the face of God , not onely in the Word , wherein hee is in part seene , but especially through faith , that their soules are euen rauished , and as it were transchanged , by the splender therof , as it were into the Image of the glorie of the onely begotten Sonne of the Father . ●od commanding the light to shine out of darkenesse , shineth in our hearts , to giue light of the knowledge of the Glorie of God in the face of Jesus Christ. Let vs therefore indeuour to exercise our selues in puritie and sanctitie , clensing our consciences from all counterfeit sincerity , and labour to become in deed , such as wee would seeme to bee ; And not to neglect the visiting of the materiall Temple , to heare the Word of GOD , and to pray vnto him , if wee hope to be happie ; for there is none happie , but they whom GOD loueth , and who loue GOD ; if wee loue God , wee will delight in him , to heare him often for our instruction , and confirmation of our faith ; and to seeke him by our prayers , for he is ready to bee found of all them that are true of heart , who shall heere behold his beautie , and hereafter enioy his glorie . A Prayer vnto God , that he will prepare our hearts to the visiting of his holy Temple , to heare his Word , to pray vnto him , and to prayse him . GRant O most gracious Lord God , according to the riches of thy grace - that I may bee strengthened by thy Spirit , in the inner man , that Christ may dwell in my heart by faith , and so my whole spirit , soule and bodie may bee kept blamelesse , to the comming of the Lord Iesus , for thou Lord knowest what I am by nature , a man vnworthy to take thine holy Name into my mouth , or to come into thy presence , being inclynable to no good dutie , but apt to euery vanity . I come therefore vnto thee heauenly Father , in the Name of Iesus Christ thy Sonne , in whom thou hast promised to receiue them , that sincerely seeke thee , heare the voyce of my petitions , O Lord , when I crie vnto thee , and when I lift vp my hands towards the mercies seat of thy holy Temple , reiect me not ; vnto thee O Lord , I lift vp my soule , crauing pardon for my sinnes , and that thou wilt admit me into the holy societie of thy Saints , and that I may delight to dwell in thy holy Temple , vnder the shadow of thy protecting wings for euer . Let my heart bee euer vpright in thy Statutes , and faithfull euer before thee , for thou hast pleasure in righteousnesse , and hee is blessed in whose heart are thy wayes ; knit my heart vnto thee , that I may feare thy Name ; giue me a holy desire to seeke thee , and to walke euer vprightly as in thy presence . Indue me with thy Spirituall knowledge , & leade me by thy right hand , to thine holy Temple ; shew mee thy glorie , and thy beauty , that I may be comforted through thy presence . Open mine eares , that I may heare thee , and thy Word by thy holy Ministrie ; and prepare my heart to receiue knowledge and vnderstanding , and open my mouth , and fill it with thy prayses , and let my prayers in thy Sons Name bee acceptable vnto thee . Shew me thy way , and giue mee vnderstanding , that I may learn thy Commandements , and walke in them . My hearts desire , Lord is to dwell with thee , to haue the full & free fruition of thine house , and the place where thine honour dwelleth , that I may serue thee with a pure affection , and giue thee prayse in the congregation of thy Saints . Turne thy face vnto me , O Lord , that I may see the beautie of thy countenance , and bee changed into the same Image , by thy Spirit , and in the same Spirit , bee admitted to visite thine holy Temple , with faith and assurance of thy presence , wherein I know is libertie and life , protection and plentie of all good things . Make my heart stable & vnblameable before thee in holinesse , that I may serue thee with a sincere and pure conscience , and vndefiled , that I may not come into thine house only to bee seene , and to seeme seruiceable , or dutifull vnto thee ; but may inwardly hunger & thirst for thy Word , the food of my soule , the bread of life , and imprint the same so effectually in my soule , that it may prooue fruitfull in ●ee , and that I may sh●w it in my 〈◊〉 holy conuersation to thy Glorie , that being filled with the comforts proceeding from the beautie of thy countenance ; I may euer pos●sesse my soule in that peace which passeth all vnderstanding , euer-more reuerencing thy glorious Mai●stie , that euer-more fille●h both the heauens and the earth ; fill my heart , O Lord , with thy Spirit , that I may draw neere vnto thee , and to thy Holy place , my strong Rocke , to thee will I alwayes resort . Make mee to heare ioy and gladnesse , and that I may more abound in hope , and be strengthened to euery good work , through the power of the holy Ghost , by Iesus Christ , my Lord and onely Sauiour . Lord increase my faith . The Conclusion . A Prayer for true happinesse , which shall bee consummate onely in heauen . O Lord , what am I , the son of dust and ashes , that I should presume to come into thy presence , to seeke and desire felicity and happinesse , here in this wildernesse of so many vanities , miseries , and troubles , as are among the children of men ? As for me , Lord , thou knowest wherof I am made ; thou remembrest that I am but dust , what happinesse therfore , Lord , can I look to obtaine here , where sinne dwelleth in my mortall body ; and by sinne I offend , and displease thee , and in thy displeasure is death ? O preuent me Lord , therfore , from sinfull feeding my foolish mind with false felicitie , as to repose my happinesse in the things of this life , in health , riches , honour , beautie , carnall friends , worldly wisdome , pleasures , delights , & ease , which are not worthy , in respect of true happinesse in deed , to bee the least esteemed . Giue me therefore here , O Lord , euen in this life , an entrance into true happinesse ; send foorth thy Spirit , and breath life into my dead soule ; transforme me into thine own image , from glory to glory , by thy Spirit ; withdraw me from delight in the vanities of this life : for as long as I delight in the pleasing things of this world , I am farre from happinesse ; and it lies not in my power to restrain my heart from that which naturally I affect : I cannot subdue the corruption of mine owne nature ; but that which is impossible to mee , is possible with thee , declare therefore thy great power in mercy vpon me . I am by nature wretched , & miserable , and poore , and naked , a most vnhappy man ; yet such is my blindnesse , that I see it not : I feele not mine owne vnhappinesse , Lord remooue that darknesse from me , and graunt , that seeing , I may see mine owne errour ; and in hearing I may vnderstand , and take the right way to felicitie ; work faith in my heart , that I may taste how gracious thou art , in working in me a new heart , a new mind , and new affections , holy and heauenly , the beginning here of happinesse to come . Make mee to feele the peace of a good conscience ; let my faith be seen through obedience vnto thee ; let me feele in my soule through faith the merits of thy Son , working the assurance of the remission of my sinnes , and assured hope of the enioying of my finall felicity , and endlesse happinesse in heauen . None are truly happy or blessed , but such as thou dost chuse , & cause to come vnto thee ; for none can come vnto thee , but whom thou callest , and they onely are iustified ; & whom thou iustifiest , them wilt thou glorifie ; and whom thou glorifiest , are , and none else , truly happy . Carry me therefore , gracious Lord , carry me by the wings of thy mercy , and by the strength of thy fauour in Christ my Sauiour , into that heauenly Canaan , the inheritance of them that are in Christ Iesus , elected to saluation . Let me , euen here in this base outward forme of an vnhappy man , behold thee through faith in thy word ; let mee behold thy face in righteousnesse : for in the liuely beholding of thee , is the fulnes of ioy , and highest happinesse in this life . O that the time would therefore speedily come , wherein I being dissolued , may see thee my Sauiour face to face , when this my mortall body shall be quickened , and made like vnto thy glorious body : for I know , thou wilt keepe vnto the end , that which I haue committed vnto thee , both my soule and body to bee glorified and made happie , though I yet see not what I shall be : and therfore when thou wilt , I will willingly lay down my life , and commit my soule vnto thee , my God , through Iesus Christ , as vnto my most faithfull Creator , and louing Redeemer ; to whom with the holy Ghost bee all glory for euer . Amen . The consummation , and full perfection of our happinesse , shall be When wee shall bee made partakers of the diuine Nature , 2. Pet. ● . v. 4. When Christ shall tran●forme our base bodies , that they may bee like the glorious body of Christ , Phil. 3. v. 21. When she shall perfectly enioy those things , which eye hath not seen , nor the eare heard , nor euer entred into the heart of man to co●ceiue , which God hath prepared , for them that loue him . 1. Cor. 2 11.9 . Who then , or what shall seperate vs from the loue of Christ , in and by whom wee haue firme hope to attaine vnto this so great happinesse ? neither tribulation , nor anguish , nor persecution , nor famine , nor nakednesse , nor perill , nor the sword , Romanes 8. verse . 35. Which God , for his Christes sake graunt , to whome with the Holy Ghost be ascribed all glory for euer . Amen . The principall things contained in this Booke . A Meditation , or Consultation , what are the best things that men in this life should principally ayme at , to attaine vnto highest happinesse , &c. Fol. 1. A motiue to Prayer against the temptations of Sathan , &c. 18 A Prayer for Gods holy assistance against Sathan . 23. A Meditation , to stirre vs vp , when wee are vnapt to pray . 29. A Prayer to God , for the helpe of his holy Spirit , and other blessings spirituall , and corporall , &c. 35. A motiue , to begin the day with Prayer . 54. A Prayer fit to bee vsed euery morning . 57. A motiue to Prayer , before a man 〈…〉 . 65. A Prayer for a man , before hee goes to hi●●●ghtly rest . 70. A most comfortable incouragement to all poore and distressed men to vndergoe whatsoeuer trouble with patience , &c. and may serue as a motiue to some prayers that follow , viz. 77. A generall Prayer , in whatsoeuer troubles and affections , with a conf●ssion , that sinne is the cause of them . 103 A Prayer for a man hindred by 〈…〉 kind of 〈…〉 lawfull takings , &c. 114 A consideration , or consultation , touching the estates and conditions of seuerall men , &c. necessary for all men that hope of any blessing vpon their labors , Trauels , Professions , Artes , Trades , or Jmployments . 124 A Prayer , that God will blesse and prosper our labours and endeauors in whatsoeuer calling . 139 A Prayer for a man whose Calling requireth Journeyes by land , or sea . 149 A motiue to a Prayer for patience in godly Parents , that are aff●icted in minde for the disobedience ▪ and vngodly liues of their children , &c. 150 A Prayer for the reformation of vngodly and disobedient children , and for patience in Parents , &c. 166 A Christian incouragement , to all that feare God , act to bee 〈◊〉 at the threats , 〈◊〉 , and policies , of whatsoeuer enemies , &c. To which is added a Prayer for Gods holy protection and defence of his , in whatsoeuer danger . 173 A Prayer to God , that hee will defend vs from our strongest enemies , with Thankesgiuing to God for our former deliuerances . 189 A necessary motiue to stirre vs vp to a holy desire to resort to the Temple of God , to pray vnto him with the Congregation , and to heare his VVord . &c. 198 A Prayer to God , that hee will prepare our hearts to the visiting of his holy Temple , to heare his Word , to pray vnto him , and to praise him . 219 A Prayer for true happinesse ▪ which shall be consummate only in heauen . 226 FINIS . 
A02198	----	An aunsvver to George Giffords pretended defence of read prayers and devised leitourgies with the vngodly cauils and vvicked sclanders comprised in the first part of his book entituled, A short treatise against the Donatists of England. By Iohn Greenwood Christs poore afflicted prisoner in the Fleete at London, for the trueth of the gospel. Greenwood, John, d. 1593. 1603 Approx. 217 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A02198 STC 12340 ESTC S103420 99839174 99839174 3575 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02198) Transcribed from: (Early English Books Online ; image set 3575) Images scanned from microfilm: (Early English books, 1475-1640 ; 1174:07) An aunsvver to George Giffords pretended defence of read prayers and devised leitourgies with the vngodly cauils and vvicked sclanders comprised in the first part of his book entituled, A short treatise against the Donatists of England. By Iohn Greenwood Christs poore afflicted prisoner in the Fleete at London, for the trueth of the gospel. Greenwood, John, d. 1593. Johnson, Francis, 1562-1618. [2], 8; [2], 5-66 p. S.n.], [Amsterdam? : 1590 [i.e. 1603] Edited by Francis Johnson. A reply to "A short treatise against the Donatists of England, whome we call Brownists" and "A plaine declaration that our Brownists be full Donatists, by comparing them together from point to point out of the writings of Augustine" by George Gifford. Place of publication conjectured by STC. The first preface is dated 1603. An expanded version of the edition printed possibly in Dordrecht, 1590. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Gifford, George, d. 1620. -- Short treatise against the Donatists of England, whome we call Brownists. Gifford, George, d. 1620. -- Plaine declaration that our Brownists be full Donatists, by comparing them together from point to point out of the writings of Augustine. Prayer -- Early works to 1800. 2003-05 TCP Assigned for keying and markup 2003-07 SPi Global Keyed and coded from ProQuest page images 2003-09 Olivia Bottum Sampled and proofread 2003-09 Olivia Bottum Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion AN AVNSVVER TO GEORGE GIFFORDS PRETENDED DEFENCE OF READ PRAYERS AND DEVIsed Leitourgies with the vngodly cauils and vvicked sclanders comprised in the first part of his book entituled , A SHORT TREATISE against the Donatists of England . BY IOHN GREENWOOD CHRISTS POORE AFFLICTED prisoner in the Fleete at London , for the trueth of the gospel . 1590. To the Christian Reader / grace and peace from God our Father and Iesus Christ our Lord. BEcause Prayer vnto God is a most Christian exercise and fruit of faith / being rightly vsed : having so many commaundements and promises concerning it in the Scripture : by which we come most neare vnto God / as in any other part of his worship / speaking to him ( as it were ) mouth to mouth / when we lift vp our hearts and powre forth our requests vnto the Lord : it was thougt needfull / seing these latter Treatises of Mr. Greenwoods towching this Argumēt are now published agayne / ād his first concerning it cannot be had / here therefore to note downe briefly a few things both cōcerning the doctrine ād right vse of praier : ād in particular concerning read prayer / by meanes whereof it is come to passe that true praier is so much vnknowē / neglected / ād profaned . And this we pray thee ( Christian Reader ) to take in good part / and to examine vp the word of God / which is the onely rule of truth / and light of our feet in the darknes of this World. Prayer is the lifting vp off the heart vnto God / to call vpon his name / with faith / by the work and help of his Spirit . Psal. 25.1 . Rom. 10 1 ; .14 . Mat. 21.22 . Rom. 8.26.27 . Praier is eyther with words / or without words . With words / being vttered in speach / eyther publickly or privately : eyther in mo or fewer words : yet alway briefly : according ●o the present and severall occasiōs . Exod. 32.11.12.13 . Ezra . 9.6.15 / 2. ●am . 7.18.29 . and 15.31 . Mat. 26.39 Ioh. 17. chap. Act. 1.24.25 . and 4.24.30 . Heb. 13.15 . Without words / being conceyved onely in the mynd / and so presented before the Lord who knoweth the thoughts and secrets of the heart . Exod. 14.15 / ● . Sam. 1.12.13 . Esa. 38.14 . Prayer is eyther Request or Thankesgiving . Both these are eyther for our selves / or for others . Request for our selves / is deprecatiō or supplication : for others / intercession . 1. Tim. 2.1 . Deprecation is for some evill to be kept or removed by the Lord frō vs. Mat. 6.13 . and 8.24.25 . Psal. 70. Gen. 32.9.12 / 2. Cor. 12.8 . Iā . ● . 13 . Supplication is for some good thing to be graunted or cōtinewed of God vnto vs. Mat. 6.9.12 . Gen. 24.12 . Exod. 33.12.13 . Psal. 4.6 . Luk. 11.13 . and 17.5 . Intercession is for others / eyther for some good to be given / or some evill to be taken from them . Mat. 6.9.11.12 . and 5.44 . Exod. 32.11.12 . 13. Ephes. 6.18.19.20 . Rom. 15.30.31.32 . Iam. 5.14.18 / 1. Ioh. 5.16 . Thankesgiving is the yeelding of praise and thāks vnto God for his mercy and benefits eyther given or promised . M● .. 6●9 . 13 . Gen. 24.27 . Exo. 15.1.21 . Psa. 69.29.36 . ād 103.1.5 : Ioh. 11.41 . 1. Tim. 1.17 . Re. 7 . 1● Prayer is to be made alwayes and onely in the Mediation of Christ. Ioh. 14.13.14.1 . Tim. 2.5 . Not that this need alway to be mentioned / but that we ought alway to come before God and present our selves / and our prayers vnto him with faith in the Mediation of Christ ● by whom alone / we and al our sacrifices are made acceptable vnto God. For in him are all the promises of God yea and Amen . 2. Cor. 1.20 . Through him are all the graces ād mercyes of God conveyed vnto vs Ioh. 1.16 . Ephes. 4.7 . By his Mediatiō our prayers being presented before his Father / all the weaknes / want of faith love hope / ād any other corruption wherewith our prayers ( as they proceed from vs ) be disteyned / are covered and taken away . Because he putteth the sweet odour of his Mediation vnto our prayers / and so presenting them to his Father / they are accepted of him . Rev. 8.3.4 . with Exod. 30.7.8 . Psal. 141.2 Mar. 9.22.23.24 / 1. Pet. 2.5 . For this cause therefore / must prayer / in faith / alway respect Gods promise / and Christs Mediation . Mar. 11.24 . Psal. 50.15 . Rom. 8.34 . Heb : 7.25 . and 9.24 . And for the same cause / must the person that prayeth first be accepted of God in Christ / before their prayers and sacrifices can be approved . Rev. 1.5.6 / 1. Pet. 2.5 . Prov. 15.8 , Hag. 2.13.14.15 . Gen. 4.3.4.5 . and 6.8 . and 8.20.21 . with Heb. 11.4.7 . Wherevpon we are bound to be carefull / first our selves to be in the true faith and Church of Christ / vnder his Mediation / that we may our selves be accepted of the Father in him : and then in faith to offer our prayers / both for matter and maner / so as we have warrant by the word of God / that he wil heare vs / ād that Christ will be our Mediatour / therein . For which see the Scriptures a foresaid : and Mat. 6.9 Ephes. 2.19 . and 4.4.5.6 . Act. 2.41.47 . Exo. 30.9 . Levi. 17.3.7 . Deut. 12.5.8 . Psal. 16.4 . and 50.8.14.16 17.23 . Esa. 1.12 . etc. Mal. 1.14 / 1. Tim. 2.1.2.5.8 . Iam. 1.5.8 . Iohn 5. 13.14 . Rev. 8.3.4 . For our better direction and assurance herein / hath Christ givē that forme of prayer / which is commonly called the Lords prayer . Mat. 6. 9.13 . Luk. 14.1.2.3.4 . Where he hath prescribed a direction for the framing of all our prayers both for matter and maner according to that rule . For in it we are taught / as towching the matter of all our prayers / that they be for things first and chiefly concerning Gods glory / and then concerning our good / so as will stand with the glory of God. Ioh. 12.27.28 . And towching the maner of prayer / that it be in faith hope and love / with reverence / briefly and humbly propounded / that he in al may be glorifyed . In faith ( I say ) both of Gods willingnes to heare ād help / as being our Father in Christ / ād of his ability therevnto as being in heaven able to do whatsoever he will. Esa. 63.16 . Psal. 115.3 . In hope / of his mercy and favour towards vs / he being our Father and we his children in Christ. Luc. 11.9.13 . In love both off God and one off another / in Christ. Psa. 116.1 . Mar. 11.25.26 . Act. 4.24 . With reverēce / as coming before our heavenly Father / who is full off glory and Majesty / he in heaven / we on earth etc. And therefore also ought our prayers briefly and hunbly to be propounded : not seking after long or affected speach / nor vsing vayne repetitions etc. Mat. 6.7.8.9 . Genes . 18.27 . Exood . 34.8.9 . Ecclesiast . 5.1 . And note here / that Christ hath propounded this direction / not by way off exhortation or doctrine / as in other cases he was woont / but in forme off petitions / and those very brieff : Least otherwise we should have doubted that we might not with such confidence in few words have spoken directly vnto God himselff : but that we must have vsed either mediatours for vs / as the Papists / or sighs onely without words as the Anabaptists / or never ceasing from prayer / as the Eutychians / or at least some long circu●stāce off words ād great affectatiō of speach or the like / as ignorance / superstition / and hypocrisy are ready to lead vnto . Finally / in this forme off prayer / by Christ we are taught / that the end and scope off all our prayers / ought to be the glory God in Christ. And that therefore we pray alway / with submission off our selves and our requests vnto his will / who being King and Lord ouer all / knoweth and will performe what he seeth best for his glory and our good . Mat. 6.13 . And thus prayer conceyved or vttered in five words / is better then ten thousand otherwise / as the Apostle speaketh of prayer in another case / 1. Cor. 14.19 . Now the help which God hath promised ād giueth vnto vs in praier is his Spirit . Which is as the fyer / quickning and stirring vp our spirit to and in prayer : given of God vnto vs for the helping off our infirmityes / that we by it in faith should call vpon the Lord our Father in Christ : Rom. 8.26.27 . Gal. 4.6 . with Exod. 30.7.8 . And this fitly agreeth with the nature of God / who as he is a Spirit in himselff / so wil he off vs be worshipped in Spirit and truth . Ioh. 4.24 . Ephes. 6.18 . Other helps as off praying vpō a book / or of beads / or the like / read we not any appointed by God. Many tymes in deed we read in the Scripture off the prayers off the faithfull made to the Lord / but never off any one that read their prayers vpon a book or reckned them vpon beads etc. And no marvell / seing the Lord did never eyther commaund to vse / or promise to accept such service off him . Therefore must it needs be / that book prayers / etc. are an invention off man / and a vayne worship off GOD. Exod. 20.4.5.6 . Esaie 29.13 . Matthe . 15.9 . Neyther can this stand with the nature and dutyes off prayer / before mentioned : But in deed breedeth and nourisheth both ignorance and neglect off true prayer / as by lamentable experience may be seen . But into this poynt we will not now further enter / seing it is sufficiētly handled in these Treatises which were purposely written concerning it . Onely because Mr. Henry Barrow ( who was Mr. Greēwoods fellow prisoner and fellow Martyr ) hath also written of this point / and namely cōcerning the book of cōmō prayer particularly in some books of his / which now are scant to be gotten / we thought it good likewise / from thence to annex these few lynes following cōcerning it . Mr. Barrow therefore in his discovery of the false Church / speaking of the book of common prayer / writeth thus : Pag. 64.65.66.67 . This book / in that it standeth a publick prescript continewed Leiturgy / as iff it were the best that ever was devised by mortall man / yet in this place ād vse / being brought into the Church / yea or into any private house / yt becometh a detestable idol / standing for that yt is not in the Church of God and consciences of men : namely / for holy / spirituall / and faithfull prayer / yt being nothing lesse / but rather abhominable ād lothsome sacrifice in the sight of God / even as a dead dogg , Now vnder the law / might neither any corrupt or any vnlawful sacrifice / with any sene blemish / be offred at the Altar / nether any part of any beast ( though whiles / yt liued never so sufficiēt ) being slayne before yt be brought vnto the Altar / yt was abhomination vnto the Lord : Euerie sacrifice must be brought quick ād new vnto the Altar / ād there be slayne everie morning and euening : how much more in this spiritual Temple of God / where the offringes are spiritual / and God hath made al his servātes Kings / ād priestes / to offer vp acceptable sacrifices vnto him / through Iesus Christ / who hath thervnto givē thē his holy spirit into their hearts / to helpe their infirmities / ād teach thē to crie Abba Father . How much more hath he which ascended / givē graces to those his servantes ( whome he vseth in such high seruices ) to the repairing of the Saintes / the worke of the ministerie / and the edificatiō of the church ? vnto whome God vseth thē / as his mouth : the Church againe on the other side / vseth thē as their mouth vnto the Lord. Shal we think that God hath any time left these his servantes so singly furnished and destitute off his grace / they cannot find words according to their necessityes and faith / to expresse their wantes and desires / but need thus to be taught line vnto line / as children new weaned from the brestes / what and whē to say / how much to say / and when to make an end / to say this collect at the beginning / that at the end / that before / the tother after / this in the morning / that at after noone etc. How like children / or rather like masking fooles are these great clarkes dressed ? shew they not hereby / that either they have no faith / or els are such infantes / as they haue more need to be fed / thē to divide the portion vnto others ? Know they trow we / what prayer or the spirit of God meaneth ? Prayer I take to be a confident demanding which faith maketh thorow the holy Ghost / according to the wil of God / for their present wātes / estate etc. How now ca● any read / prescript / stinted Leitourgie , which was pēned many yeares or daies before / be said a powring forth of the heart vnto the Lord ? or those faithful requestes which are stirred vp in them / by the holy Ghost / accordingl● to their present wantes and estate of their heartes / or Church ? vnlesse they can say / that their heartes and Church stād in the same estate now / and so still to their liues end shal cōtinue / without either further increase or decrease / change or alteratiō / as they did thē : yea / that their childerēs childrē shal also so cōtinue / to whome they leave and incommend this Leitourgie , vnto the worldes end . What a strāge estate is this / that alwaies thus standeth / at a stay ? The way of the righteous ( Solomon saith ) shineth as / the light / that shineth more and more vnto the perfect day : as on the contrarie / the way of the wicked is as the darknes / they know not wherin they shall fall . Our Sauiour Christ saith / that if we gather not / we scatter . The Apostle Peter willeth the new borne babes to desire the sincere milke of the word / that they may grow therby : vntil they come to the measure of the age of the fulnes of Christ saith the Apostle Paul. Now then if they and their church increase not in the measure of knowledg / grace / holines / etc. yt is an infallible signe that they haue not the Spirit of God. If they do increase why thē is not God served with his owne best giftes ? Is not the iudgmēt of the Prophet thē vpō thē / wich saith / cursed be the deceiuer / with hath in his flok a male / yet voweth ād sacrificeth vnto the Lord a corrupt thing . Is this old rottē leitourgis their new sōgs they sing vnto te Lord with ād for his graces ? May such old writtē rottē stuffe be called prayer / the odours of the Saintes / burnt with that heavenly fire of the Altar / the lively graces of the Spirit etc. may reading be said praying ? may such apocrypha trumperie be brought into the Church off God / and there be read / reverenced ād receaued / as the sacred word of God ? thrust vpon mens consciences / yea vpon God himself whether he wil or no ? Is not this presūptuously to vndertake to teach the spirit of God ? and to take away his office / which ( as hath beene said ) instructeth al the children of God to pray / evē with inward sighes and grones in expressable / and giueth both wordes ād vtterāce / yea and ( as the Apostle Ihon saieth ) we need no other teacher to these thinges / then that annointing which we have receaved / and dwelleth in vs. Is not this ) if they wil haue their written stuffe to be held and vsed as prayer ) to bind the holy Ghost to the froth and leaven of their lips / as yt were to the holy word of God ? Is it not vtterly to quench and extinguish the spirit off God / both in the ministerie and people / whiles they tye both thē and God to their stinted numbred praiers ? Is this the vnitie and vniformitie that ought to be in al Churches ? and is amongst al Christes servantes / to make thē agree in a stinking patcherie devised apocrypha leitorgie , good for nothing but for cushsions and pillowes for the idle priestes / and profane carnal Atheistes to rock them a sleepe and keep them in securitie / wherby the conscience is no way either touched / edified / or bettered ? Truly I am ashamed to think / much more to write of so grosse and filthie abhominacion / so generally receaved / even of al estates / of these partes of the world / who have by a popish custom and traditiō receaued yt one off / and from an other / without any warrant from the word . For the Apostles ( I am sure ) these maister builders / haue left no such president in / or commādement vnto the churches / neither giuen them any such power to bring in or set vp any such apocrypha Lyturgie in the church of God. They alwaies vsed spiritual praiers according to their present wātes and occasions / and so taught all churches to pray / alwaies / with al maner off praier ond supplication in the spirit / and therby to make knowen their wantes / and shew their requestes in al thinges vnto God their heauēly father : Our Sauiour Christ also / he taugt his disciples / that God is a Spirit / and wil be worshipped in spirit and truth . He hath likewise set downe most excellent rules / and a most absolute forme for al praiers in that part of scripture Mat. 6.9.10.11.12.13 . commōly ( but falsly ) called the Lords praier : wherin he hath most notably instructed / directed / ād restrained our ignorant and inordinate desires / to those excellent heades . In which / whatsoeuer is needful for vs to desire / or lawful for vs to pray / is in some one or other of those brāches included : euerie one off the being a base and foundatiō / wherevpō and wherby to frame many millions of seueral peticions / according to the seueral wātes and occasions / at such several times as the saintes haue cause to pray . They are al of thē / so many euerrunning fountaines from which Godes seruātes by the holy Ghost / deriue and draw cōtinually fresh ād new graces : ād are al together such an abisme and vnmeasured ●ea of wisdome / from which al Christes seruātes thorough the world / haue alwaies fetched all their knowledg / graces / confort / and assurance of ād in their praiers ( according to the capacitie of the vessel of their faith ) some more / some lesse / al some / yet haue not al of thē together / much lesse any one of thē is able in the litle dish of his shallow vnderstāding / to comprise the vnmeasurable depth and greatnes of this Ocean of al wisdome ād grace . Wherby yt is euidēt / as also by the circumstāces and maner of deliuering the same by our Sauiour Christ / by his Apostles / Disciples and Churches spiritual vse of praier according to their present estate and wantes / that these prescript wordes were not giuen or inioyned as a prescript praier / so to be vsed by any / even the wisest / much lesse the simpler / vnbroken vp / vnexpounded / etc. so much as a compendious summarie of al necessarie knowledg / ād rules for al praier / gathered ( by the Author of all wisdome ) into a brief / for the direction and instruction of our weaknes and ignorance . Of which endes ād vses / whiles some are ignorāt / or rather ( as their grosse idolatrie / carnal dulnes / and superstitious presumptiō sheweth ) are ignorant either what faithful praier / or the spirit of God is : whiles they both popishly abuse this Scripture as a principal collect in their publike leitourgie / with their oftē and idle repetition therof / fiue times in their morrow masse / etc. and / also through this abuse they grow further bold to mould a new calfe / a new Leitourgie of their owne / and set that vp also in the church of God / as they count yt . Yf yt were granted thē / that this scripture / and sundry psalmes / and other scriptures they alledg out of the prophetts / were cōmanded and enioyned to be read and vsed / as / and for the very praiers of the church and of the Saintes ( then which nothing can be more false or grosly fond to conceaue ) yet which way ( if this were granted them ) can they hereby proue yt lawful for them to bring in th●ir ow●e apocrypha deuises / ād set them vp in the church as ād with the holy canonical word of God ? May their stinking filth be compared or placed with the heauēly liuely word of God / without v●sufferable blasphemie ? may the froth of their lips / and follie of their heartes be thrust vpon mens consciences / yea euen vpon the Spirit of God himself in this maner ? In the church of God may nothing come / or be heard / but the canonical scriptures ād liuely graces of Godes Spirit / according to the same . But these their apocrypha Leitourgies / can neither be said the word of God / neither the liuely graces of Gods spirit according to the same word / seing they were made and conceiued long before / and are wholy thus vsed / without warrant / example or commandement in the word of God / yea are contrary to the rules of ād for praier / to the exercise and vse of Gods Spirit / and directly set against al the lawes of the first Table / by worshipping God in vaine / afther their owne traditions / preceptes / ād devises / and not according to his holy Wil / and commandement . And agayne / in his Refutation of Mr. Giffard / he briefly summeth vp in generall / some especiall reasons against the common prayer book afore said / besides the discu●sing of it in particular from point to point . His reasons concerning it in generall / he thus propoundeth / Refutat . pag. 49.50 . 1. In that they presume to giue and enioyne their prescript wordes in praier , they take the office of the holie Ghost a waye , quēch the spirit of the ministrie , and of the whole Church , stop and keepe out the graces of God , thrust their owne idle devises vpon the whole Church , yea vpon God himselfe vvhether he wil or no : 2. In that by their Leitourgie they prescribe vvhat and how much to reade , at Morne to their Mattens , at Eauen &c. teachinge the church and ministrie to pray by nomber , slint , and proportiō , it is not onely popish , but most friuolous and vaine , disgracing and not instructing the Church and ministerie : 3. In that by this their Leitourgie they prescribe vnto the Church what Scriptures publiquelie to read and vvhen to reade them , as these Chapters and Psalmes at their mattēs before noone , those at afternoone &c. On all the dayes that they have publique meetings and service through the yeere , and so from yeere to yeere . They therebie take from the Church the ●olie and free vse both of the Scriptures and spirit off God. They therbie conceale and shut out of the Church a great part off Gods holie worde which they reade not . As also abuse without order those Scriptures they enioyne to be read : 4. In that they shread , rend , and dismember the scriptures from the holie Order and natural sense of their context , to make them Epistles , Gospels , Lessons , select Psalmes , to their festivals and idol worship aboue-said , They most heinouslie pervert and abuse the Scriptures to the high dishonor of God & their owne feareful iudgment . 5. In that they bring in ād cōmaunde the Apocrypha writings to be publiquelie read in the Church : They both mainetaine and publiquelie teach the dangerous errors therin contayned , to the poysoning and subverting of the faith of the church . They thrust these devises of mē into the place of Gods worde , causing the people therebie to reverence and esteeme thē as the holie Oracles of God , of like aucthoritie , dignitie , and truth , and to resorte vnto thē to builde their faith thervpō , and therbie they bring in an other foundation into the Church : besides the high iniurie donne vnto God therbie : 6. Finallie in that by this their Leitourgie they bring in , erect , ād enioyne a nevv & strāge kinde of administratiō , as is aboue proued in the perticulars : They make and erect a new Gospel , and so must needes also erect vnto yt a new ministrie . For the ministrie of Christ is ōly bounde vnto , ād vvil onlie administer by Christes Testament vvherein they haue a most perfect Leitourgie for the vvhole administration of his Church . Therfore this present Leitourgie and ministrie of Englād : are by al these reasons in general and particular founde ād proved at once to be counterfeite , vngodlie , and Antichristian . Hitherto Mr. Barrow / ād much more in his books afore named / as the reader there may fynd . Now to conclude / the end of publishing these things / is to stirre vp al that feare God / seriously to mynd what true prayer is / and to be carefull to vse it aright / according to the word off God / which in al thinges / faith ( without which it is imyossible to please God ) must alway respect and build vpō . Rom. 10.17 . and 14.23 . Heb. 11.6 . Iosh. 1.7.8 . That so we may in this / as in all other dutyes of godlynes / learne to performe it so as whereby we may be cōforted of God / and God may be glorifyed off vs / in Iesus Christ. 1603. FINIS . ¶ TO THE CHRISTIAN READER . TOvvching the treatises follovving , know ( Good Reader ) that Mr. GREENVVOODS first vvriting concerning read prayer &c. vvas by the Prelates taken from him . Wherevpon he desired Mr. GIFFORD , vvho vvrote against him and had the copy of it , to publish it also to the vvorld . But he vvould not do it : and so by their meanes it yet remayneth suppressed . For vvhat cause , thou mayest vvell conjecture vvith thy selfe . These things , Mr. GREENVVOOD himself signifyeth here in the Treatise ensuing . Novv if by any meanes that first of his come into thy handes , be thou entreated , for the truths sake , eyther thy selfe to publish it , or to deliver it to such as vvill : That so the vvhole matter and cariage of it may better appeare to all men , for the ●urther manifestation of the truth in this behalf . In the meane tyme , these are published for thy benefit . The Lord give thee so to vse them . as may be for his prayse , and thy comfort in Christ : Remembring alvvay , that he is Mediator , not for any false vvorship vvhatsoever , but for that onely vvhich is according to his vvord . Which poynt vvell mynded ( as it ought ) vvould soone end the question here controverted , and all other the like : vvith all such as feare God ▪ Mynd it therefore , and so farevvell in the Lord. The preface 1. Cor. 2. 11. What man knoweth the things of a man if not the Spirit of man which is in himself : Euen so the things of GOD knoweth no man if not the Spirit of GOD. 12. Now we haue receiued not the Spirit of the world , but the Spirit which is of God , that we might knowe the thinges of GOD giuen vnto vs. 13. Which things we also speak , not in the words taught of mans wisdome , but in wordes taught of the Holy Ghost , we compare spiritual thinges to spiritual thinges . My first writing being about that spiritual exercise of praier and true inuocacion of Gods reuerend name , whereby the distressed soule of man , loaden with the burden of sinne , compassed also about with so many deceitfull enimies , contynual assaults of Satan , rebellion of the flesh , entisements of the world etc. seeketh daylie help of God the Father , giuer of all good giftes , hauing thorough . IESVS CHRIST free accesse by the direction of his holy spirit , for all occasions to vnburden yt self of whatsoeuer grief , or occasion of thankes yt is moued with : I ought still ▪ and by Gods assistance shall keepe me in the meeknes of the spirit , not witstanding his vnchristian railinges , sclanders , and reproches against me and the truth . I then shewed that no other prayer could vtter and ease the seuerall occasions and distresses of this conscience ▪ and that no other mans writing could speake for this soule vnto God , but the heart and mouth of him that prayeth for himself , or is chosen the mouth of many , vttering to God his or ther mindes for their present wantes or occasions of thanckes giuing , according to the will of God , as neede and occasion vrgeth , and the spirit giueth vtterance . And I furder proved that onlie this prayer pleaseth God , and is grounded of faith ; to this effect I brought many reasons out of Gods worde , admiring the ignorance of this age , wherin ( hauing had the gospell of Christ thus manie yeares in our owne language to search and try al things by ) whole congregations do make no other prayer to God then reading ouer certeine numbers of wordes vpon a booke from yeare to yeare , moneth to moneth , day to day &c. the same matter and words as they were stinted , euen out of that Port●is , englished out of Antichrists masse-booke ; besides priuate reading of mens writings instead of praying . And seing this counterfeit shew of worship and pretended prayers was made common marchandize in euery assemblie by this Antichristian priesthood , and that al men euery where were compelled to bowe downe herevnto , and to offer by such counterfeit sacrifices ; I perceaved the first principle of Religion ( which is to inuocate the name of the true God , through the meditation of Christ in spirit and truth , with heart and voyce , for our present wantes according to the wil of God ) was never yet sincearly taught by these time-seruing Priests : But as an agreeable service to the humors of earthlie minded men which haue not the spirit of God , this ware was thrust vpō al people , they well knowing , that such a ministerie and such a Church of wordlings could neuer haue stood , without such a Samaritan worshipp and Egiptian calf ; and like earthlie deuised to counterfeyt a Religion , al men inclyned to some . And long have I heard this pretended worship inveyed against by many ( sometymes zealous ) for the errours and confused order therof : Yet could I not heare anie to sett downe or teach , which was the true prayer that only pleased God , manie contriving divers formes of wordes , as though they had knowen the heart of man , counselled them to reade them , day vnto day , yeare vnto yeare , at evening , morning , dinner , Svpper &c. by portion , measure , and stint , as an offering to God what state soever the soule were in ; not teaching the difference betweene reading vpon a booke , and prayer vnto God , all this tyme. So that true and only prayer hath not beene taught al this tyme , and those that knewe how to pray aright neglect it , this reading being most easie as they thinke , and they a●test therunto , compelled in the publique assemblies thus to mocke with God , after the manner of the papists mattins , true zeale no where founde , but in the persequted remnant . These my first writings , caryed abroade by such as desired true instruction , and willing to make others partakers of such benefites as God imparted vnto them , yt fell into Mr. GIFFORDS hand ; Who ( as yt seemeth being a marchaunt of such ware ▪ fynding the gayne of the priesthood to depend here vpon , or as he saith ( the peace & vniformitie of the Church ) made head vnto yt ; and that not with purpose ( as the fruite of his labour sheweth ) to edifie others , but standing himself a minister to this Liturgie , having made shipwrack of that conscience he sometimes was thought to haue ; with all bitternes of spirit , and carnal wisdome , having no more savour of grace in his writings , then there is taste in the white of an egge , fleeth vpō me with vncharitable raylings , sclanders &c And loadeth not only me , but al the faithfull that walke by the rule of Gods worde , with opprobrious titles , of Donatists , Brownists , Anabaptists , Heretiques , Schismatiques , seditious , foolish , frantick , &c. to bring not onely vs , but the truth of God into contempt with our Sovereigne Prynce , and all that feare God : for he ceaseth not with laying al reproches he can devise vpō our persons ; as one of those Locusts , Reu. 9. whose similituds are like vnto horses prepared to battell , whose faces like men , but theyr teeth as the teeth of Lyons ; But also perverteth , blaspheameth , and by al meanes de faceth the truth offered him . Wel seyng the natural man perceaveth not the things of the spirit of God ▪ ( I speake not here of the giftes of the spirit but of the grace of God which sanctifieth the same , many hauing Charismata that haue not Charin. ) And seyng I am alreadie thus rent , Gods truth delivered by me , troden vnder his feete , I will followe the councell of Salomon who forewarneth me that he vvhich reproveth a skorner receaueth to himself shame , and he that rebuketh the vvicked himself a blot : And so tourne me from him , leauing him to the consideration of his owne words : where hee saieth in his Epistle to the reader , He that seemeth most zealous in Religion and refrayneth not his tongue , hath but bitternes in his heart in stead of heauenly zeale . And though nothing els can be looked for at theyr handes that are Apostate from that light they have sometymes themselves published , ( of which sorte the worlde was never more full ) yet for the good of Gods chosen scattered abroade , and for the defence of Gods trueth I cannot holde my tongue : And for the more playnenes , I will answeare as to him , though I minde not to haue anie more to do with him , till God giue him repentance . Wishing grace by the direction of Gods holy spirit to him that readeth , to weigh both sides vprightly , and to follow the truth to his owne saluation . IO. GRENWOOD . GEORGE GIFFORD . To condemne and ouerthrow read prayer , ye bring as the ground or foundation of all your matter , this Sentence , GOD is a Spirit and to be vvorshipped in Spirit . Iohn . 4. This Scripture in deede is cleare and strong to cut downe al Carnal worship , as disgreeing from the nature of GOD. And if any mayntaine that the very bodily action of reading is the worship of God , it may fitly be alleadged against them , &c. IOHN GREENWOODS ANSWER . Wisdome is Iustified of her Children . IT is agreed vpon and consented vnto on both sides , that seeing God is a spirit , and onely requireth such to worship him , as worship him in spirit and truth : all carnall worship is cut downe hereby , of what sort soeuer , as disagreeing from the nature of God : And that all fantastical deuises of men ; namely , whatsoeuer is not warranted in his worde , is carnall worship , a wearisomnes vnto him , and lothsome in his sight : So that no man ought to intermedle , attempt , or practize anie thing in shew of worship whereof they haue not sure grounde of his worde : For euen our God is a consuming fire . Now to put away all your ( bodily ) distinctions and earthly cauils , I still affirme ( as I haue proued ) the stinting , imposing mens writings vpon publique assemblies , to haue them read ouer by number and stint , or any other way , as a worship of God in stead of true inuocation , is a meere deuise of man , and so carnall worship ; as also all other reading of mens writinges publiquely or priuatly in this abuse , for praying to God. Yet say you to apply this Scripture Iohn . 4.22.23 in this manner against read prayer , is friuolous , where I appeale to all mens consciences , for the weight therof . It is friuolous , you say , except I can proue that a man cannot pray by the spirit of GOD with sighes and groanes vpon a booke , or when prayer is vttered after a prescript forme &c. At the first step you go about to alter the question . All our prayers ought to be vttered after a prescript forme , euen that perfect rule and forme our Sauiour gaue to his Disciples and al poste●ities : But this is nothing to the matter . For the other which is nothing but a begging of the question . I alleaged certayne reasons to this effecet . First that those sighes and groanes in reading instead of praying were not of fayth , seeing in praying the sighes and groanes that proceede of faith , minister matter to praye without a booke . Secondly that you did but barely affirme the question in calling it prayer by the spirit when one doth read , seing reading is not praying at al : for as I then alleadged , to inuocate the name of God in spirit , is by the worke of the spirit to bring fourth of our hearts praier to God , which is than in truth when yt agreeth to Gods word . But reading is another matter , namely a receauing of instruccion into the heart from the booke . Out of the first Mr. GIFFORD maketh men beleeue he hath fetched two heresies ; the one a perfection of faith , the other that faith cannot be ioyned vnto , or stand vvith anie outvvard helpes for the encrease therof . Litle marueile , he found so m●nie heresies in our whole writinges , that could finde two or three in my first reason : but that you may remember your self better ( though you had two yeares to consider ) I will bring the wordes before you againe , if peradventure you may have grace to call backe yourself . I said if the sighes and groanes ( in that kinde of praying ) were of faith , yt would , minister matter without a booke : this sentence I may confirme by manie testimonies of scripture , that no peruerted spirit can gainesay or resist : the scripture teacheth vs euery where , that in praying the spirit onlie helpeth our infirmities , no other helpes mentioned or can be collected in the present action of prayer through the Scripture . He hath sent into our hearts the spirit of his Sonne crying : ABBA Father . vve beleeue , therfore vve speake . Yet here is not anie shew of perfectiō of faith , but of the contrary , praying for our wantes . But this may be gathered , that God onely accepteth the fruits of his owne spirit in prayer , and requireth no more of anie , but that euerie one according to the proportion of faith , pray vnto him , as occasion in them requireth . Nowe to conclude that because in praying we neede not a booke to speake for vs , when the heart it self and booke of our Conscience speaketh with God ; that therefore fayth neuer needeth instruction , but is perfect , were sclanderous , false , and senselesse . The cause then of these heresies proceed hereof , that your selfe Mr. GIFFORD would needes frame two syllogismes , and in the moodes of your malice , cōstraine the proposition of the present action in praying , to a general sentence of all times and actions , though both our question here was of the verie action of praying , and in the conclusion of that very poynt within six lynes after this , you had these wordes ; Euen in the time of their begging at Gods hands ; so that these heresies must be Mr. Giffords and not myne , seeing they are found to be coyned of his idle brayne , and godles heart , only to defame the trueth . But ( say you ) the most part are ignorant , weake , short of memorie , &c. therefore need al helps to stir them vp to pray , &c. where , by your own confession , reading is not praying , but a help to stir vp to pray . And euen hereupon all our errours arise , that you cannot discerne the difference of spirituall gifts , with the distinct vse of them . We doubt not but before prayer , and all the dayes of our life we haue neede of helps of instruction to praye aright , and for the fitnes of the mind and bodie , often fasting , reading , meditating , etc. are great helpes to go before to humble our selues in praying : but in the present action of prayer when the heart is talking with God , the eyes , hands , etc. with attention lift vp to heauē , al the powers of our soules and bodies conuersant with God , to take a booke and read cannot be called in this action a help , but a confounding of the mind , of Gods ordinances , and a doing we know not what , though before and after , it be an excellent meanes ordeyned of God , to instruct vs to pray and al other dueties . As for the confirmation you talke of , where I alleadged that a troubled minde is the penne of a readie writer / therfore needeth not a booke to speake for yt in the action of praying : By troubled minde i vnderstood such a minde / as is presētly moued with the sight of some sinne / or vrged by other occasion : a broken spirit , a broken and contrite heart : ād not such a minde as in dispayre or doubt ys perplexed : and that the heart which is moued in faith with present occasion to call vpon God is the penne of a readie writer / ( that is ) hath matter ād wordes enough without a booc● to vtter yt owne wantes / we may reade throughout the Psalmes . My throte is dry ( saith David ) I am vvearie with crying &c. But here againe instead of answere / you tell me / I runne vppon the rocke of an hereticall opiniō of perfection : Wherin i wonder ( but that i perceaue your right eye is blinded ) you should be so carelesse what you say / nay what after two yeares studie you put in prynt . Doth it follow / that because the heart / moued with occasion through the worke of faith hath wordes and matter enough in praying without a booke to speake for yt / that therfore faith is perfect ? let equal Iudges cōsider . Here you say manie are so troubled & perplexed in minde , that they cannot pray till they haue some consolation by the direction of others ; which whē they cannot haue , reading vpon a booke is a notable help , I allowe al this and agree / if you would make reading one thing / and prayer an other / divers exercises of the spirit etc. But in the verie action of praying to haue an other speake vnto vs never so good wordes of exhortation / were but a confounding of the minde and actiō / and an abuse of both those holie exercises . Euen so / by your owne comparison / reading vpon a booke in the action of praying / seing we cannot do both at once . Yt is the Spirit of God in the verie action of prayer that helpeth our infirmities . David in praying finding his soule heauie / stirreth vp himself thus . My soule whie art thou cast downe , whie art thou disquieted within me , waite on God ; For I will yet giue him thākes , my presēt help and my God. He had a troubled minde / his mouth wanted no wordes to prouoke the Lorde to heare his complaint / and his heart to waite vpon the Lorde / and so through all the Psalmes you shall finde the conversing of the soule with God to be such / as yt were a mockery to think reading vpon a booke could haue anie place in that action / or that anie mans writing could lay out the present estate of the soule with the passions therof . The Priest may say / my booke whie art thou so euill prynted , for whē they reade the heart cānot reasō and talke with God. To the second poynt / which was but your bare assuming of the question / to say a man may pray by the spirit vpon a booke &c. I alleadged that to worship God in spirit / is / when the inward faith of the heart bringeth fourth true invocation / etc. this you graunt to be most true / and that none other is accepted of GOD / then that which proceedeth from the inward faith of our owne heart : But you think that reading vpon a booke is to bring fourth of the heart true inuocatiō . This cannot be if we consider the difference betweene proseuche and anagnosis prayer and reading / the one being a powring fourth of vowes / petitions / supplications / the other a receaving into the soule of such things as we reade . This therfore i leaue to all mens consciences to be considered / whether the matter we reade can be said a powring fourt of the heart / the whole vse of those divers actions through the whole Bible shew yt cannot . Now where I said that you teach men insteade of powring fourth their hearts / to help them selves with matter and wordes out of a booke / you say I speake fondlie and foolishlie / etc. Mine answeare now is / yt is well I lyed not / if I had said you compell men to reade vpon a booke in all your publique assemblies / certaine wordes of your owne writings by number and stint / from yeare to yeare / and day to day the same / instead of powring out their hearts before the Lorde for their present wāts . I had not lyed . Now let all men by that which hath bene said consider the grossnes of yt / and so the follie remayneth to your self . But to help this matter / and to deliuer your self conningly in such strayte / you sa● you wish all men to vse the help of the booke ▪ that they migt the better powre fourth their hearts vnto God / being such as are not throughly able . First you graunt here / the prayers read vpon the booke is not the powring fourth of the heart / but ought to be vsed only as an help wherbie you graunt the whole question / and furder all your assemblies haue had no other invocation of Gods name this many yeares / but a help to teach thē to powre fourth their hearts . But whether mens writings may be read in the publique assemblies to this vse / we shall after make manifest / Here yt is graunted but an help / and not the powring fourth of the heart . And to whom is yt an help ? to such as are notable to pray . Here eyther you must confesse your whole ministerie is vnable to pray / or that they transgresse in this high worship of GOD : for in an other place you graunt in all your assemblies this reading is vsed of mens writings for prayer / thus you may behold your best worship to be nothingh but a help to teach you to pray . Where I said that you teach men to fetch the cause of their sorrowing from the booke / euen in their tyme of begging at GODS hand / you say I speake fondly to call that the cause / which is the manifestacion of the cause etc. You here forget your artes / Is ther no more cau●es then one ? if yt be the instrumentall cause / it is sufficient to prove / that if your Mininisters had not their booke / they had nothing to aske / or els asking that which is in the booke / they aske not that wich before was in their owne heartes / so not comming heauie loaden / they goe emptie away / and leave the matter in the booke as they founde yt / till the next day / and then sing the same songe . But true prayer is / when the heart is first prepared / and moued with the sight of their wants as the child that asketh breade : So we should not pray of custome / but aske the verie thing wherof our heart feeleth the want●et . Your comparison againe betwixt the being stirred vp by a Sermon / and stirred vp by reading sheweth / that your self will not make the reading the powring fourth of the heart . Ther is no question but the exercise of reading is chieflie for instructiō and encrease of knowledge / and meditating is not the same / nether can be said to be al the vse of reading / though we denie reading to be praying : but because we are forbidden contētion about wordes / and I have offred you as much wrong in saying you denyed reading to be for meditation at all / I will proceede to the more necessarie doctrines . Also for the controversie of Canonicall and Apocryphall / we shall speak in due place . Thus ( say you ) you have answered nothing at all vnto this Commandement giuen by our saviour Christ to vse that prescript forme of prayer , say , Our Father &c. but by shift & cauill &c. Here you thinke you haue put me to a plunge / your self needed nothing doubt / but that I allowed the Cōmaundement holie and good / and to extend to al Christians / as well as to the Apostles / namely / to vse that prescript forme of prayer as the perfect patterne and direction to all mens true prayers . But you I trust will make difference betwixt a forme to all prayers / and praying / or prayer . And here you vehemently vrge me to answeare you / before I see you conclude any thing frō the place / and so I should runne into follie / to answeare a matter before I heare yt . In your first entrance of this discourse / you were rounde in your Syllogismes , by two at once to wrast my wordes / and can find none for yourself / Yt seemes your conscience is witnes the matter would not hang togeather . And me thinkes you had never more neede to haue shewed what you would drawe from this place Luke 11. seing I either mistooke you last time / or els you make a simple collectiō : which was this : Christ said to his Disciples , when you pray say Our Father . &c. and not when you meditate say Our Father . Now what would you conclude of this / except as I said that Christ would not haue them meditate that Scripture : But this I perceaue was not your meaninge : now I partlie thinke your Argument should be ( if the sworde were not brokē in the sheath ) thus ▪ Christ commaunded his Disciples when they prayde to say Our Father , &c. therfore to be tyed to reade ouer or say by roate certeine wordes , is law full praying . For the first / that our Sauiour Christ tyed no man or commaunded none to say ouer those verie wordes when they prayde / but to pray according to that forme / after that maner as Matth. 6. I manifested in my first writing 1. that our Sauiour did not commaunde vs to vse those wordes . 2 that Matth. 6. doth not keepe the same wordes / nor that number of wordes which Luke 11. doth 3. that he did not say / read these wordes when you pray / or say these wordes by roate . After all which reasōs slilye passed away in both your answeres / you come with your bare affirmation / that he commaunded those wordes to be said ouer by roate or reading : yea a litle after you say / it is false to say that he commaunded not the verie wordes to be said ouer when we pray . And you furder conclude / that because Christ commaunded his Disciples to say ouer those wordes / therfore all mens writings in the forme of praier may be brought into the publique assemblies to be read for praier / being agreable to the worde . To which I āswere that seing no mās writings are without error / yt is pernitious and blasphemous doctrine you collect . First because you make mens writings of equal autority with the forme of praier which Christ hath prescribed 2 for that you gyue mē as much liberty and authority to frame and impose their Liturgies as Christ had to set downe a forme of praier / he being Lord of the house . The wickednesse of which collections you shall neuer be able to answeare . And because you here vrge me therunto / I will make answeare to your two places of Scripture / wherwith by false interpretation you deceaue the simple / which taken from you / your matter is nothingh but cauilling : The places are these / Luce 11. Nom. 6. and because the one explanes the other / and your collections the same from both / I will beginne with nombers 6.32.33.34 . etc. Thus shall you bless the Children of Israell saying , the Lorde bless thee & keep thee , &c. Here you say they were commaunded to vse the verie wordes prescribed , in all their blessings . This I say is not true / for the Hebrew worde is Coh Tebaracu . thus shall you blesse : wher the worde Coh is an aduerb of similitude / as we say / after this maner ; which cannot be to say the same / but according to the same instructions . This worde Coh is ysed throughout the Bible in this maner / in all the Prophets whē they say / thus saith the Lorde : where the summe of their prophesies are onlie recorded to vs by the holy Ghost / ād not all the wordes . Againe this blessing is vsed in the Psalmes and Chronicles in prayer / for the people / in manie other wordes . Ely blessed Hanna in other wordes / etc. And where by L●ce 11.2 . yt is recorded / that our Sauiour Christ commaunded his Disciples / when you pray , say our Father , &c. yt is playne by the doctrines following . 4.5.6.8.11 . verses / that Christ tyed no man to the verie wordes saying ouer / for he teacheth them to aske their particular wants / as a childe asketh breade or an egg of his Father : also to importune the Lorde for our particular wants . But to make this place more playne / the same holy Ghost in the 6. of Mathew 9. verse saith when you pray , say thus , Our Father , &c. where the greeke word houtos hath the same signification that the Hebrew worde Coh had which is / after this maner : and cannot be referred to the verie wordes saying ouer / wherupon Mr. Calvin vpon those wordes saith / Noluit filius dei prescribere quibus verbis vtendum sit : The Sonne of God would not prescribe what wordes we must vse . Now consider how falslie Mr. Gifford hath interpreted these Scriptures / to say the Priests wer commaunded to vse the verie wordes / and that Christ commaunded to vse the verie wordes . As for his collections / that therfore mens writings may be imposed vpō publique assemblies by stint and number to be prayde , vt is intollerable error , and bringeth in all popery . Here I must call all men that reade this fruictlesse discourse to be witnes of Mr. Giffords abuse of his tongue / to the defacing of Gods truth . In his Epistle he proclaymed / that I called all men Idolaters ; which you shall perceaue to be his owne wordes / and to that end I will breifly repeat yt . In my first writing I affirmed the reading imposed Liturgies by stint ād limitation instead of true invocation / as also all reading mēs writings for praying / to be idolatrye . In his answeare he said / he could not see by what collour yt could be called Idolatrie , or maintayned out of Gods worde so to be ; but yt seemes the penners of these things take euery sinne against the first table of the lawe , to be Idolatry : if they do so ( saith he ) and with all do hold that no Idolater shal be saued , then doubtlesse all are lost , &c. Tothis ignorāt excursorie I answered / that all false and devised worship by mans inuention was Idolatrye / as the first and second commandemens did testifie : And so admit all the breaches of the first table were not idolatrye / yet reading of mens writinges instead of praying must needes be idolatry / seing yt is a transgression of the second Commandement . Furder ( though I needed not have followed his emptye head / euen a cloude without water ) yet I proceeded to proue / that no idolater could be saved but by repentance for their knowne sinne / and craving pardon with David for their hidden sinnes and secreat faults . Moreouer ( said I ) do you thinke anie man is free from all inward and outward idolatrye / seing we cannot keep one Commaundement / and in some things we sinne all . In which wordes i plainelie reproued his grossnes that concluded all men idolaters which committed any idolatrye / and that no idolater could be sauld / and distinguished betweene the sinne of ignorance / weaknes / and inperfection etc. in Gods children / and open professed obstinate idolatrie . Yet this godles man would lay to my chardg / that i should call all mē idolaters / wheras i neuer vsed such a worde in all my writings / But only answered his folly in this running out from the question / they were his owne wordes that brought this vpon his owne heade / by concluding / that if euery sinne against the first table were idolatrie / and no idolater could be saued / then all are lost / let the grosnes then be his and not mine . And i leaue it to the consideration of all men / whether i may not say / that they which trāsgresse the first or second Commaundements / do commit Idolatrie / without absurdity . But saith he though yt be so / yet the Scripture calleth not the godly / murtherers / Idolaters / etc. for the reliques of sinne remayning . I answere that therfore your former absurd cauilling where you said / if we hold it Idolatrie etc. ys by your owne mouth fully answered . But to auoyde this foyle / he hath an other euasion . I thought ( saith he ) we had reasoned about such grosse idolatrie as a Church is to be condēned and forsaken / which is defiled therwith . Here againe you misreport me : I neuer reasoned to that end in this whole discourse / but only laboured to shew all men this error of reading mēs writinges instead of praying / that they might learne how to conuerse with God and their owne Conscience / in prayer . And what mendes wil you make for this sclandering and defacing of the truth / to all the world ? all that I desire is your repentance and amendement / which God graunt vnto you if you you be his . It followeth in your booke thus : But seeing you confess tha● all men be Idolaters , that is touching the remanents of sinne , it must needs follow there is no Church free from spots , &c. This worde idolaters must still be yours and then i willinglie graunt / that no man liuing is free from idolatrie / concerning the reliques of sinne : Also that no Church vpon earth can be without spot vpon earth : So that now / by your owne cōfessiō / I pleade not for perfection in this life / though the more we want / the more we ought to endeuour . With what face then could you publish me an Anabaptist in your Epistle / and out of one mouth giue contrarie sentence ? Doth your ordinary teach you to cast out such bitter waters of vntruthes ? was yt possible I should hold al men Idolatres / and some men without committing of sinne after regeneration / especially to mainetaine both such heresies as you gyve out ? Well consider your self / before the Lord call you to accompt for defacing his truth / and pleading for Baal . I grant / yea / I were not of God if I should speake otherwise / that the deare servāts of God fall into most lothsome sinnes after regeneration / that the riches of Gods mercy might appeare in their repentance / through the worke of his grace . Then you reason thus : if ther be allwaies spottes and imperfectnes in the true Church vpon earth / then al your Argumēts you bring against the Church of England / are of no force / except you will mainetaine a perfection . M●ne answeare is / I will not meddle with your Church to proue yt a false Church in this treatise / but refer you to Mr. Barrowes refutation of Mr. Gifford ▪ him that handleth that part of your booke . Yet I must tel you your argument is verie simple : For after the same maner you migt reason thus : If ther be no true Church without spottes vpon earth , then the Church of Rome is the true Church , for yt hath manie spottes , & you all Schismatiques : Againe you assume the matter you should proue . It wil be proued against you / that you haue not Ecclesiā a people called fourth of the world to the obedience of Christ : Then / that the spottes of your Church are Egiptian vlcers incurable running botches . But I purposed not to deale with your Church / only my mind is to shew the vnlawfullnes of this readingh and imposing mens writings vpon mens Consciences in stead of true praying . Of which sinne the Lord giue you and this whole land grace to repent / that so men may learne more feruently to cal vpon God. The first Argument against read prayer , &c. No Apocrypha must be brought into the publique assemblies : for there onlie GODS vvorde & liuely voyce of his owne graces must be hearde in the publique assemblies . But mens vvritings & the reading them ouer for prayer are Apocrypha , therfore may not be brought into the publique assemblies . G. Gifford . First touching the Proposition , No Apocrypha is to be brought into the publique assemblies : What can be more false ? Apocrypha is opposed against Canonicall : If nothing may be brought into the publique assemblies but Canonicall Scripture , then the Sermons and prayers of Pastors are to be banished &c. I. Greenvvood . IN the answere of this / you will needes oppose against both Proposititions / and yet have nothing to say / if not to royle the doctrines deliuered with your feete / least others should drinke therof . The part of a wise man had beene to lay his hand on his mouth . In the first Proposition you would oppose the worde Apocrypha against the liuely voyce of Gods graces when you see I said onlie / that no Apocrypha might be brought into the publique assemblies . And furder to explane my minde / least you should willingly finde such a cauill / I added this reason for there only Gods worde & the liuely voyces of his graces are to be heard : Where I acknowledged those liuelie voyces to be Gods ordinance / yet nether to be called Apocrypha nor Canonicall . How can you say then I would haue these / or that these are banished / if all Apocrypha writings be banished the publique assemblies ? Yet as I told you / I take Apocrypha to be all writings / but the Canonicall Authentique Scriptures . But ( say you ) then I will exclude the Paraphrases vpon the Scriptures and the Psalmes in metre etc. Affirme you them to be Apocrypha as you do / and can do no other / and I will through Gods grace proue they ought not to be brougt into the publique assemblies . First / no mans writinghs are giuen to the Church by testimonie of Gods spirit / and we are onlie commaunded to heare what the spirith saith : therfore though mens writings be permitted to be read priuatlie of them that will / and therupon called Apocrypha ( that is hidden ) they may not be brought into the publique assemblies . Secondly no mans writinhs are without errour and imperfections / therfore not to be brougt into the publique assēblies : The Church is the pillar of truth . Thirdlie the Church is builded vpon the foundation of the Prophets and the Apostles Christ Iesus being the cheif corner stone / and not vpon mēs writinges / Therfore mens writins may not be brougt into the publique assemblies . Ephes. 2.20 . and 1. Cor. 3. Fourthlie if we might bring in anie mens writings into the publique assemblies / thē all mens writings which we iudge agreable to the Scriptures . But this is forbidden / Ecclesiastes 12.11.12 . My proof of the first Proposition to this : If anie mens writings are to be brougt into the publique assemblies by Gods commaundement because they are agreable to the Scriptures / as you in an other place alleadge / then all that are thought agreable to the Scriptures ought of necessitie by the same commandement / and if ther be no commaundement / then none are to be make Authentique which God hath not made Authentique / For that were to set man in the place of God. No mans writinges cary that maiestie / that the penne of the holy ghost . No mans writinges are Cecuromenai , Authentique , confirmed by signes and wonders from heauen / sealed by Christes blood / that not one worde or title shal be vnfulfilled / The Scriptures are all sufficient . All men must walke by that one rule ; To thinke ther were not rules ynoug prescribed by the Lord for his house were blasphemous and papisticall . Now for the explication / interpretatiō etc. and speach vnto God in prayer : God hath giuen giftes vnto men to pray and prophecye / and ordeyned his ministerye of Pastors / Teachers / whose liuely voice is appointed to be the mouth of God vnto the people / and of his people vnto himself / in the publique assemblies . And th●se graces are not Apocryphall , for no prophecie of the Scripture is of priuate interpretatiō idias epiluseos : to euery one to giuē the manifestatiō of te spirit to proffit withal . Most excellēt mē serue but their tyme in the publique assēblies . Now I may cōclude a I beganne . That only Gods holy word & the liuely graces of his holy Spirit are to be heard & offred vp vnto him in the publique assemblies . Where then in way of answere to the Minor Proposition , you say you see not how our speach vnto God should be Apocrypha : It answeareth not me / who deny an other mans writing to be our speach in prayer vnto God But conuinceth your self by your owne mouth / thus : True prayer ys not Apocrypha , but all mens writings are Apocrypha ; Therfore mēs writings is not true prayer . Here when you haue nothing to say for your self / you woulde make me belieue that I accōpt the Psalmes and the other formes of prayer in the Scripture to be Apocrypha when they be read / though a litle before you confessed / you had in your last writing donne me wrong therin . I do accōpt the reading of thē for praying / to be a grosse and superstitious abuse of thē / yet thē to be holie and canonical Scripture . And here you haue flatly ouerthrowē your self : saying the worde Apocrypha is vsed with vs for that which is not Gods vndoubted worde vnto vs : And in your last writing / which should have beene your answere / you said / God speaketh to vs only by the Canonicall Scriptures . Now seing you would make your liturgies ād deuised formes of prayer / helpes and instructiō / and yet cannot make them Canonical / or Gods vndoubted truth / they must not be brought into the publique assemblie / much lesse imposed by lawe vpon the Consciences of all men . And here remember all your Liturgies are cast out of the doore : besides that / you have not made in both writinges one direct answere to this most firme Proposition : which I will still leaue vpon you / thus . Only the Canonicall Scriptures & liuely voice of Gods owne graces are to be brought into the publique assemblies for doctrine & prayer . But mēs writings are neyther Canonicall Scripture nor the liuely voice of Gods graces in such as he hath appointed to speake in the publique assemblies . Therfore no mans writings , may be brought into , nor imposed vpon the publique assemblies . Thus migt I make an ende with this vayne mā / considering the whole matter is proved against him / all that followe being but repetitions of these former cauills / but that I must cleare my self of his vnconscionable sclanders . The second Argument . We must do nothing in the worship of God without warrant of his worde . ●ut read praiers haue no warrant in his worde . Therfore read prayers are not to be vsed in the worship of God. G. Gifford . To this I answere at the first , that it is a greate audacitie to affirme that there is no vvarrant in the vvorde for read prayers . vvhen ther be sundry testimonies to vvarrant the same , vnless you vvill make difference betvveene that which a man readeth vpon a booke , and that which he hath learned out of the booke . Furder I said , I do not remember that euer I haue read that God commaunded in the Scriptures the prayer shal be read vpon a Booke , &c. I. Greenvvood . SEing you haue indeed not answered one reason or proof I alleadged in my last writing ▪ but with much euill conscience ( as the handling sheweth ) perverred them / I will leaue them to be iudged of them that shall see my writing . And here / seing you would not prynt yt / I will answere your cheif obie●●●o●● . First then you graunt / that if I put difference betweene reading vpō the booke / and that which he hath learned out of the booke / mine Argument to sounde : For by your owne confession / God hath not giuen anie Commandement to read prayer , and so yt hath no warrāt . Whervpō I gayne thus much : First / tha● they which impose read prayer vpon the Church / do that wherof they haue no warrant in the worde / and that in the high seruice of God. Then that they which reade vpon a booke for praying / do that wherof they haue no warrant in Gods woorde : whervpon all your Ministers must leaue reading their s●nted prayers vpon the booke / or els stand vnder Gods wrath ▪ and all that so pray with them / which wil be a fearefull reckoning if they repent not their sinne shewed them . And although our question he cheiflie concerning the reading of mens writings instead of praying / yet I am content the other abuse of the Scriptures be included also though I make not both in the same height of sinne / as shall appeare in my seuerall reasons . As an vnconstant man then / you in the latter ende of the answere to this Argument would cal backe agayne that / which you here haue granted : Namely / that there is no Commandement to reade prayer vpon a booke for praiyng . Of the contrary thus you reason : The people of God did reade the Psalmes vpon a booke whe● they did singe , therfore men may reade vpon a booke vvhen they pray . I deny your Argument : besides that all men may see your vnstablenes in denying and affirming with one breath / you now go about to make reading of prayer a Commandement : thus you prove yt . Singing ( say you ) is a part of prayer . Singing may be read vpon a Booke ▪ therfore praier may be read vpon a booke . Admit that Singing were a part of prayer / yet doth it not followe that all prayer may be read vpon a booke . But you speake like an ignorant man to say that Singing is praier / seing they are twoo diuers actiōs and exercises of our faith● the one neuer read for the other / nor said to be a part of the other through the Scriptures / but are playnely distinguished 1. Cor. 14.15 . what is it then . I will pray with the spirit / bu● y will pray with vnderstanding / I wil sing with the spirit etc. agayne / if you be sad / pray / and if you be merye sing Psalmes / pro●●●xon ai and psalo . I will pray / and I wil sing are diuers exercises of the faith / if a man should say reading a chapter of the scripture and prophecying were all one / were he not wide ? Euē so euery part of Gods service is not prayer . I graunt we are euery where commaunded to singe Psalmes vnto God. And alleadged that place of the Apostle to the Ephes. 5.19 . Speaking to your selves in Psalmes and Himnes and Spirituall songes / etc. ād that of the Colo. onlie to this end / that in Psalmes singing we do not alwaies speake vnto God / as in those Psalmes which are only instructions and prophesies / in the 1. and 2. Psalmes you have not one worde spoken vnto God. Againe / as all reading of the prayers in the Scriptures is not praying or speaking vnto God / so the reading or singing of Psalmes I tooke to haue beene a speaking to our selves a stirring vp of Gods graces in vs etc. But I do not now / nor did not then hold yt so / in al Psalmes singing . And where you say I purposely left out the latter part in both places / which was this sing vnto God with a grace in your heartes / the Lorde knowes I had no purpose to injurie the Scripture / nor maintayne an vntruth / But thought we might do those thinges with a grace to God in our heartes / which were not properly ād directly a conversing by thought ād worde with him alone / but one thing might haue kept you frō crying out / heresie / in that I added this / that I would not stād vpō that reason / but desired to knowe yt furder . But how vniustly could you nūber this for an heresie maynteyned of vs al in your Epistle / that we should denie that Psalmes should be songe vnto God. The Lorde keepe me frō such errour . And a wofull Phisition you are / if I had bene in such errour , For the 102. Psalme I never denied : but that yt was a most excellent Psalme penned by Daniell or some other PROPHET / ād gyuē to the whole Church to be sōge or read as other Psalmes / in the forme of praier : But you must prove that the Church did vse yt as you say / to reade yt ouer for praying / or were cōmaūded so to do . This is proof inoug they did not / because yt is a Psalme . Now thoug the Church speake manie tymes in the singular number / yet it is expressed in some other verse that yt is so . But now admit that you could proue that the psalmes were read insteade of or for invocatiō / which you shall neuer be able to do / it doth not followe that mēs writinges shoud be brought into the assemblies and read for praier . The 6. of Nōbers I haue answerd before : Frō the 92. Psalme you reason thus . If the psalmes & other formes of prayer in the Scrìpturés were read or said by rote the verie forme of wordes for praying ; The reading instead of or for praying . Here you durst not set your assumption , it was so false / which should be thus . But the Psalmes & other formes of prayer were read for praying &c. This I shewed you was verie vntrue / they were neuer cōmaunded so to be vsed / nor never so vsed . My proof was this / they are giuē by the holy Ghost for other vses / as singing / reading / etc. ād not comaunded anie where so to be vsed / so that you do but cauill / not hauing one proof for all your shameles assertiōs . Now where I demaunded what this made for your liturgies , ād reading mēs writinges for praying / except you would make your owne writinges of equall authoritie with the Scriptures : You āswere / That if I denie the cōsequence / it was lawfull to use the Psalmes / therfore mens writings / thē I wil shut out all praiers / euē the prayer of the Pastor . See your carnall handling / shuffling / and cōfounding Gods ordinances : Doth yt followe that because mēs writinges may not be brought into the publique assēblies / or there read for praying / therfore the prayers vttered by the liuely voice of the pastor should herebie be excluded ? this your shift was answered in the first Argumēt / your cavils are stale / you are againe convinced . Touching the other matter of cōning phrases ād formes of praier by roate / to say ouer certeine number of wordes / yt is popish and a meere euasiō / and bewrayeth your ignorāce in praier . In this you haue granted me that he which prayeth not with a feeling of his presēt wāts of his soule / but saith ouer certeine number of wordes of custome or affectatiō / he is an hipocrite / which is true / proved . Mat 6.7 . Now by this examine your daylie / monethlie / annuall etc. saying ouer / nay reading ouer certeine wordes / euery tyme the same / as you are stinted . It is plaine the sacrifice of fooles / Ecclesiastes . 4.17 . The two pointes wherin you protest so willinglie to agree with me / were these . First whether only such prayers as were made without the booke / were accepted of Gods childrē . Secondly whether the same spirit teacheth vs to pray / that taught the holie men of God before tyme. You grant both these / but that you would seeme to alter the first question : wel then / God 's owne spirit that taught thē to pray without a booke / or stinting of wordes / teacheth vs so to pray nowe / and in the action of praying giueth the mouth to vtter what the heart desireth / moved with the same spirit . Still then after your long shifting to and fro / I trust you will stand to your first wordes / that you never read in the Scriptures anie cōmaundement for reading of prayers . Secondlie / to say ouer certeine numbers of words or phrases of the Scripture of custome or affectatiō / without feeling of / or asking for our present wantes / is hipocresie . Therfore I will conclude as I beganne / myne Argument standing good / that / To do any thing in the worship of God werof we have no warrāt of Gods worde / is synne . But read prayers haue no warrant in Gods Word / Ergo. etc. The third Argument . We may not in the worship of God receaue anie tradition which bringeth our libertie into bondadge . Read praier vpon commandement brought into the publique assemblies , is a tradition that bringeth our libertie into bondage . Therfore read prayer &c. The Minor is thus proved / that God hath left it in all mens freedome to pray as the present occasion requireth and the spirit giveth vtterance / according to his will. Againe no man hath power to commaunde anie thing in the worship of God / which God hath not cōmaunded etc. Marke . 7.7.8.9 . Mat. 15. Gal. 5 , 1. etc. G. Gifford . I say it is vngodlie and neere vnto blasphemie , to affirme , that prescript forme of prayer is a tradition bringing our libertie into bondage &c. my reason was & is , that the Lord by Moses prescribed a forme of blessing &c. Nom 6. the Prophetes in the Psalmes have prescribed manie formes of prayer . Our Sauiour Christ prescribed a forme of praier &c. I. Greenvvood . HEre is a greate storme / and yet nothing but wynde . If you were in Cai●has his place you would either have rent your clothes for zeale / or els condemne me before you vnderstand what I say . Is yt simple dealing do you thinke to say / I hold it a bondage breaking our libertie , for the Lord by Moses , 〈◊〉 Prophetes , our Sauiou● Christ also , to set downe a forme of praier or to prescribe a forme of praier : Did you not see that the Minor Propositiō speaketh of the reading / for praing / and not of the forme of prayer ? Agayne / of the commandement / wher by men are compelled to reade instead of praying ? Did you not see that these wordes brought in to the publique assemblies , did specifye the matter to be mens writtings to be read in the assemblies as a worship / yea invocation of Gods name : which is a grosse mockery . Not that ther is any Commandement to reade ouer those formes of praier mentioned by you / for praying : and so the Cōmandement so to reade them for praying is an abuse of them / and a Commandement of men and not of God etc. But that much more odious yt is to bring in mens writtings into the publique assemblies / proved vnlawfull in the first argument / and then to commit Idolatrie with them by reading them instead of praying / and that to cōpell men by Commandement wher God had set no Commandement 〈◊〉 vse them / was a bringing all men into bondage of popish traditions . So that your common recitall of these places of Scripture is abuse of them / and you do but palinodian canere . I thincke if you get St. IHONS gospell about your necke as the Papists / you wil thincke you haue religion ynough . The more fearful is your Apostacy / you proceede from euill to worse . G. Gifford . About the Commaunding a prescript forme of prayer to be vsed , our Church doth agree with all godly Churches , yea the reformed Churches haue and do practize the same . here therfore I wish the reader to obserue that you Brovvnists do not only condemne the Church of England , but all the reformed Churches whatsoeuer , and can be no other but Donatistes . I. Greenvvod . I Trust your madnes will appeare to all men / the poyson of Aspes is vnder your tongue : he that cannot rule his tongue his Religion is in vayne . Shall I in your hea●e be pressed with multitude of Churches ? thē heare what the Lorde saith / Thou shalt not followe a multitude to do euill . we have the worde amongst vs / we shall by that worde be either iustified or condemned . Then either proue your matter from te Schriptures . or els giue eare to the Scripture . If those Churches you speake of / bring mens writinges in to the publique assemblies / et in force them to be read for praying / I would see their warrāt / we belieue not because men say so or do so / but because God speaketh : And where he speaketh / al men must besilent . You may accuse ●ther Countries as you wil / I knowe not their estate / but your drudgery insteade of true worship / is lothsome / the Priest with his masse-booke / and begger with his clapdisch canuize ouer the Pater noster for their bellie / which is your com-mon worship / with other trinckets . We shall speake of a Liturgie in due place . Here you breath out your accustomed lyes / sclanders / and 〈◊〉 . First you terme vs Brownists and Donatists / wheras I neuer conuersed wit the men nor their writings : I detest Donatus his heresies . And if they had beene instruments to teach vs anie truth we were not therfore to be named with their name / we were baptized into Christs . Browne is a member of your Church your brother / and al Brownists do frequent your assemblies . And here you wish the reader to consider / that I condemne all reformed Churches / do I condemne all Churched for reprouing a sinne by Gods wordes May not the true Church●● ( if they were such ) err ▪ Did I affirme at anie tyme tha● they were no true Church that vsed read prayers / remember your self / you knowe who is the Father of such vntruthes . But because your Conscience bare you witnesse you had wrongfully chardged me / and for me / all true Christians : you bring yt in by necessary consequence thus , you affirme ( say you ) prescript formes of prayer brought into the publique assemblies to be the changing the worke of the Spirit into an idoll , a tradition breaking Christian libertie , a deade letter quēching the Spirit &c , and therfore most detestable . But all reformed Churches recieue and vse it &c. ● therfore . You cā reason well to bring the thruth into contēpt / your mouth to open and tongue wher as a sworde therunto . If the proposition be true / drawe what consequence you wil / it is yours an not myne / if the doctrine be true yt is Gods worde that giueth sentence against the sinne . And if you haue 〈◊〉 spar●●e of grace / procure that we may decide the truth with other Churches . Doth it follow that because imposing of mens writinges to be read for praying is an ●ynous synne / therfore they that vse yt are no Church ▪ If I should say so / I should iustlie be called an Anabaptist . And here you accuse me to pleade for such a freedome in the Church / that nothing be receaued which is imposed by commaundement . Abaddon is the Father of such Prophets . Doth yt follow that because we would haue ●he Church free from al traditions of men which haue no warrant in Gods worde / that therfore we would not receaue Gods ordinances by Commaundement . That we ought to receaue nothing by Commaundement in the worship of God / which God hath not commaunded / the secōd cōmaundement with the Scriptures I haue rehearsed / are euident . Deut 5.32 33. Mat. 25.2.3 . Gal. 4.9 . Collos. 2.20 . But seing your self graueled / considering all the world cannot lay a Commandement to bring thei● owne inventions into the assemblies / wher God hath laide none / but forbidden yt : you ranne to your former places of Scripture to wrast them as before / where your collections are but vaine repetitions of that which hath beene cōvinced before . Moses / the Prophets etc. prescribed formes of prayers / therfore men now may thrust their writings into the publique assemblies : Your Argument is denied : and yet here is no warrāt for the reading them ouer for prayer . G. Gifford . The Church hath povver to expounde those prayers mentioned in the Scriptures , and to apply them to their seuerall necessities &c. I. Greenvvood . If you meane by expounding / the breaking vp off them by doctrine / and by doctrine and prayer to aplye thē to the seueral vses of the church by liuely voyce / far be yt from me to thinke otherwise . But if you meane by expounding / to make homilies vpon them / or liturgies by writing to be thrust vpon the publique assemblies / you are wide / and now iustifie homilies instead of preaching / and written prayers instead of praying ▪ shew your warrant : The CH●●CHES power is limited by the word . G. Gifford . When the prayers be framed and composed of nothing but the doctrine of the Scriptures , and after the rules of true prayer , nothing is broug● in which God hath not commaunded . I. Greenvvood . THis might have come in before your raylings / but you sawe yt was too silly ▪ where is that commaundement of God / that all mēs wri●tinges in forme of prayer agreable to the Scriptures should b● brought into the publique assemblies ) your bare worde is not enough t● put 〈◊〉 to silence . And when you have gott them into the Church / yo● must prove that GOD hath commaunded they should be read fo● praier . Where I said our Sauiour Christ neuer vsed the wordes when h● praied / of that forme of praier he gaue to his Disciples / nether cōmau●●ded his Disciples to say ouer these wordes / nether do we reade tha● euer his Apostles did use them / or enforced others to vse anie certein number of wordes / you say I speake vntrulie . For say you the Disciple desired him to teach them to pray / as Iohn taught his Disciples / an● he commaunded them / when you pray / say Our Father / etc. Luke . 1● and S. Math. an Apostle hath deliuered the same to the whole Church . I answer I haue never heard that Ihon Baptist taught his Disciples to say ouer certeyne wordes / nether can yt be gathered by our Sauiour Christes answere : for he answeared not alwaies their verie demaunde according to their wordes / but thervpon tooke occasiō to instruct them as he sawe neede . And I haue proued by the 6. of Math. that our Sauiour did not commaunde them to say ouer the very wordes when they prayd ; for the word Houtos in Mathew signifieth after this maner : Againe that Math. recordeth not the very number / or the very same wordes that Luke doth . And now I reason thus : if Christ had commaunded those very wordes to be said ouer in praying / then we must alwaies whē we pray / say ouer those wordes : for in Math. ● . he saith when you pray / pray thus / Our Father etc. The word when sheweth / that this commaundement is to be observed at all tymes : And then the Apostles sinned in praying other wordes Acts. 4.24.25 . Furder yt being the most summary forme of prayer / most ample / most perfect etc. if those wordes were commaunded to be said ouer / then we ought not to vse any others for he is accursed that bringeth not the best offring● he hath . Malach. 1.14 . By all these yt is euident that our Sauiour nor his Evangelists tyed no man to the very wordes saying ouer / but according to that forme and those instructions : and now leaue of your popish dreames . Yet you would make mē belieue I reasoned thus / that the Apostles did not / nether our Sauiour himself / nor anie that we reade of / vse these wordes in prayer / therfore they did not use yt . Nay I said they did not vse those verie wordes in their prayers / but vsed other wordes according to their particular wants / as our Sauiour in the 17. of Iohn is said to do : therfore he nether vsed nor cōmaunded others to say ouer those wordes . And so I may well conclude / that to impose certaine wordes to be read or said by ro●te for praying / vpō the church / espeaciallie mēs writings / is an intollerable pride / euen a setting of men in the place of God : Also to vse them or bowe downe vnto them in that order / is sinne / and breach of Gods lawe . The fourth Argument . Because true prayer must be of faith , vttered with heart & liuely voi●● : It is presumptious ignorance to bring a booke to speake for vs vnto God &c. The fift Argument . To worship the true God afther an other maner then he hath taught , is Idolatrie . But he Commaundeth vs to come vnto him , heavie loaden vvith contrite heartes , to cry unto him for our vvantes &c. Therfore we may not stand reading a dead letter , instead of powring fourth our petitions . The Sjxt Argument . We must striue in praier with continuance &c. But we cannot striue in praier & be importunate with continuance , reading vpon a booke Therfore we must not reade when we should pray . G. Gifford . These 3. I ioyned togeather as hauing no weight , you say I answeare by plaine contradiction without Scripture &c. And afterwardes , is not my bare deniall as good as your bare affirmation : &c. I. Greenvvood . STay your selues and wonder / they are blind and make blind . Is ther anie doctrine more spirituall / anie more inculcated by the Holy Ghost / then this accesse vnto God in the mediation of 〈…〉 owne spirit / to make our mindes knowne vnto God / to offer vp the 〈…〉 owne spirit in vs / and fetch encrease from him by this 〈…〉 true 〈◊〉 with the heart and voi●e ? This colioquie with the highe ●●iestie of God is it a m●rter of no weight to learne to discerne betweene 〈◊〉 exercises of the spirit / and to exercise his graces aright according to 〈◊〉 ? Rightly is it ●aid / the wisedome of God is foolishnes to the naturall man. But Mr. GIFFORD wil say he graunteth the propositiōs true and weightie matters 〈◊〉 is the Assumptions that be so friuolous / and as he saith a litle after / ridiculous : wel / let them be weyed . 1. That reading instead of praying is not a powringh fourt of the heart by liuely voyce . 2. That it is a quenching of the spirit / to reade an other mans wordes vpon a booke / in the very action of powring fourth our heart as we pretend . 3. That yt is not an vn●ordening of a contrite heart by faith / but an ignorant action to reade for praying . 4. That we cannot s●riue in prayer / continue in prayer / be importunate etc , by reading vpon a ●oo●e . These are the 〈◊〉 he t●incketh of so litle weight : the bare deniall and contradiction wherof he holdeth of such credit / that it must suffice for answeere / seing he sa it he hath before proued the vse of reading . See here he calleth yt the vse of reading : he could not say that reading is praying / neth●r that these twoo exercises of our Faith can be vsed both in one instant / as one action . I haue sheweed that pro●●che and an●gnosis / praying / and reading / are divers actiōs both of the minde and body let the reader consider what weight then this matter is of / to talk with the lyuing God. But for the benefit of such as haue grace to sauour the things that are of God / I will a litle illustrate these Assumptions / at least some of them . 1. That yt is a quenching of the spirit to reade an other mans wordes vpon a booke when I should powre fourth mine owne heart / the word yt self must be considered / the Apostle commaundeth saying 1. Thessalonians 5.19 . extinguish ye not the spirit . Now to suppresse and leaue vnvttered the passiōs of our owne heart by the worke of the spirit / giuing vs cause of prayer / and instead therof to reade an other mās writing / I doubt not wil be founde and judged of all that haue spirituall eyes to see / a quenching of that grace yea in that action / the reading hindreth vs from pleading our cause with God / according to the occasions we see in our owne hearts . And by not teaching men to drawe out the graces of God in thē / to offer vp the sweete incense of his owne spirit in prayer / but an other course deuised by fleshly pollicye / the people growe in such Atheisme / that they learne not all the dayes of their life to lay open their owne soule before the Lord in prayer . How much more then / by imposing stinted wordes to be read in the whole assemblies insteade of the liuely graces / making yt a sufficient ministerie to reade ouer such beggarlie ware / do you abondon Gods spirituall giftes / and make an assemblie of Atheists in most places of this land / yea in the best assemblies you compell such ware to be read / when and where the liuely voyces of Gods present graces should only he drawē fourth as an holie odour vnto the Lorde . Yea I appeale to the consciēces of all that feare God / if this haue not brought the land generally into Atheisme / that not one amongst an hundred can call vpon God. 2. That it is an ignorance to presume to come into so neere a conversing with God / and to do one action for an other / so offring the sacrifice of fooles / let yt be sufficient proof that reading is not praying . That yt is presumptuous / to bring such lame sacrifices when you know to do better / let yt be considered whether you would so vncircumspectly / and carelesly approche to the presence of the Prince or any noble personage . Then if he be our Lorde / where is his honour / his feare etc. when we will teach men and compell mē to do they knowe not what in his sight / and to offer such lame sacrifice . The Priestes themselues care not what offring they bring him / Malach. 1. Thirdly the reading praier can be at no hand a striuing in praier / for the worde agoniso which is read Rom. 15.30 . signifieth to contēd in feruency both in minde and worde / to preuaile with God as Iaakob wrestled with the Angell / and said / I will not let thee go except thou blesse me . Genes . 32.24.25.26 . such s●rift you shall see through out the Psalmes in th● prayers of David and the Prophets / alas / howe this should be performed eyther in feruencie or contynuance / let the wise consider . 4. For importunacy and contynuāce in prayer / wherof we haue many precepts / let the worde be looked vpon / which is proscart●reo to insist by perseverance etc. as we see our Souiour Christ make plaine vnto vs by a parable Luke 11.5 ▪ 6.7.8 . ●nd Luke 18.1.2.3.5.7 . now shall not God auendge his elect which crye night and day ? Experience we see in Moses / who when he lifted vp his handes to heauen the Israelites so long preuayled : Exod. 17. You can not make your read prayers serve in this vse with all your divises . For how would you effect this / except to make the Priest reade till he sweat againe / with vaine repetitiō / and the people that vse such stinted praiers to say thē oftē ouer / as the Papists their fifteene Aue marias and fiue Pater nosters as a cure of al their grieves . By this litle I have spokē / yt may appeare ( though the Lorde knowes I am a mā of vncircumcised lippes / neither able to vtter that God giveth me by faith to see in these high thinges / neither yet cōprehending anie title of the exce●llcy of the ) yet I hope yt shal appeare to Gods children / how odious your marchandize is in Gods eyes / and howe you make the ordināces of God of true praier / of none effect / by your traditiōs he only approuing the liuely graces of his owne ministerie / and such as haue giftes and are caled thervnto / to be his mouth vnto the people ād the peoples mouth vnto him in the publique assēblies : you inuent a newe worship and extinguish his / which maketh mē fall into dissolutenes and bloudie tyrannie against his Sainctes . And where I alleadged that Paul would pray with the spirit and vnderstanding / and therfore not vp on a booke / you answere that Paul had no such neede of a booke as other men haue . But if you had looked vpō the text better / you should see / that the Apostle in his owne person teacheth what ought to be donne in all Churches and of all men / And that he there taketh away the abuse of spirituall giftes 1 Corin. 14.15 . and in the same Chapter sheweth that this and all other his doctrines are cōmaundements of God. vers . 37. nowe either God prescribeth two wayes to pray / or els your reading for praying is a devise of mā . But your self have confessed there is no commaundement to reade praier for praying . Yet here you cauill with your stale shift / that Paul taught others to singe Psalmes vpon a booke / which is a meere euasion / seing singing is not praying . The same Apostle saith to all that are borne of God / because we are sonnes God hath sent fourth into our heartes the spirit of his sonne which cryeth Abba Father . So that althoug we haue not like measure of grace / yet if we cannot pray we haue not the spirit of God / Gal. 4.6 I alleadged as you say a reason here why praier read cannot be true praier . In readi●g we fetch the matter from the booke which moueth the heart / In true prayer we fetch the matter frō the heart which causeth the mouth to speake . Your answere is / that this is a most ridiculous vanitie / for tell me ( say you ) this / when we bring fourth in true praier matter from the heart which causeth the mouth to speake / hath not the heart bene first moued with the worde of faith / etc ? Let men here witnesse with me / what cause I had to esteeme you as a shorner / Againe / how emptie you are of anie spiritual sauour . And here you haue no answere to giue / but aske me certaine questions : First whether when we bring fourth in true prayer / etc. the heart hath not beene first instructed . To this I answere / that againe you confesse the reading prayer vpon a booke is not praying / but an instruction of the heart to praye . If you would stand to this / we should not neede haue so much labour / and all the places of Scripture which you haue alleadged for to proue reading praying / haue beene meerly wrested by you to deceaue the simple . Wel ( say you ) but if the heart be first instructed before yt can vtter matter in prayer / whie may not the heart againe be moued with hearing or reading the worde / and so vtter prayer . Yes I graunt / and still you graunt me / that reading is not praying but moueth to prayer : Then all your assemblies that haue no prayer but reading praiers / haue no prayer at all / ād all that vse read praier for praying do not praye but mocke with God. See if your Ordinarie will here be pleased with you : Yet you would denie all this with the same breath by a shifte / saying : The heart is moued whē one heareth the prayer of the minister and presently sendeth fourth prayers togeather with him . I trust you will not say that the heart of the hearer prayeth one thing / and the Minister an other / againe the prayer of the minister is the prayer of the people / by Gods ordinance / whiles they thinck one thinge / and are mett to one end / for auoyding confusion one speaketh / yet al pray togeather one thing . But the minister may as well preach and pray / or reade anie chapter and praye / as reade praiers / and praye both in one action of the minde / and voyce / which were strange . Your cauill then / whether the heart may be moved / and pray / both at once / is taken awaye / seing you graunt reading and praying / two seuerall excercises of the heart and voyce / which cannot be performed at once with liuely voyce . The conclusion is then / that either ye must fetch the matter out of your booke whē you reade prayer / and so do not pray for the particular wāts wher with the heart is moued and pressed before you come / or els you pray not with liuely voyce at al / when you read . The Lorde then hauing taught vs to breake vp our owne hearts / and powre fourth our owne petitions with heart and voyce / gyve grace to all his people so to worship him . We must pray as necessitie requireth . But stinted prayers cannot be as necessity requireth . therfore stinted prayer is vnlawfull . To this I answered , approuing the Proposition . And in the Assumption I did distinguish of matters to be prayed for : as that there be thinges necessarie to be praied for at all tymes . and of all men : of these a prescript forme may be vsed at all meetings of the Church . there be matters not at all tymes needfull to be praied for , for such there can be no prescript forme to be vsed contynually . &c. I Haue proved in the first Argument / that no mens writings are to be brought into the publique assemblies / for there the liuely graces of Gods owne spirit and Cononicall Scriptures only must be heard : In the Seconde / the vnlawfullnes of reading for praying / In the third / the vnlawfullnes to impose any thing by cōmaundemēt / that God hath not cōmaunded . And here we shall handle in few wordes the end of your stinted prayers . Your distinction is far differing from the wisedome of the spirit / for though many thinges be at all tymes needful to the publique assemblies / yet stand not the assemblies either al at any tyme / or anie at all tymes in the same neede and feeling of them / or fitnes to receaue them / so that except you can make all assemblies in the same want of such thinges as are alwaies needfull / or any at al tymes / in the same preparednes to aske / and vse thē that be needfull / you cā make no stinted prayers for them . Giue ●are then to the Scripture in this pointe 1. Corinth . 2.11 . For what man knoweth the thinges of a man , if not the spirit of mā which is in himself , &c. Agayne , who knoweth what ( shal be ) to morow ? Whiles you then thought to haue founde out more then the only wise gouernour of his house sawe needfull for his worship in his Church / and of euerie soule / you haue lifted vp your self into his seate / and taken the office of his spirite vpon you / who searcheth the heartes and knoweth the reynes / and teacheth his people how and when to aske / according to his will and eheir needs . Rom. 8.26.27 . also the spirit helpeth our infirmities , for what we should pray as we ought we know not : But the spirit it self maketh request for vs with sighes & groanes which cānot be expressed : Yet searching the heartes knoweth the meaning of the spirit / because he maketh request for the saincts / according to the wil of God. And wher you say then / that if we marck the prescript forme of prayers of all Churches / we shall see this regard / that nothing be left out which is necessarie etc. This bewrayeth your shallownes / the wisedome of the flesh is foolishnes with God : who hath searched the depth of Gods spirit / or knowne the minde of man ? who cā prescribe the estate of al Churches / and what euery moment is needfull to be praied for● Odious then is such drosse of a fleshly mans heart . Your secōd provision / that nothing be prayed for in your liturgy that falleth seldom out / but they are limited to the time . Your Church hath not this provision / you compel men to pray against thunder and lightning at midd winter / and in your most solemne feastes against sodeine death : But the truth is / till you amend your wayes / God will accept no sacrifice of you / much lesse requireth this at your handes / to do more in his worship then he hath commaunded . And where you say / in the Church of England the preachers are not limyted touching the matter of their praiers / it is not true / you are all sworne to your portuis , howsoeuer / you may omitt some of yt for your Sermons / and vnder pretext therof / what part you will. And why is ther not a forme for prayer prescribed / to be vsed after and before your Sermons ? ys it because the text is not allwaies the same / or that the speaker is not in like fitnes / or the auditorie in the same preparednes ? I assure you these thinges might be sufficyent cause why you cannot use alwaies the same wordes / and pray according to your necessities / and even so standeth the case for al other affaires in the Church . The disposition of the soule and the distresses therof / continue not in one state one howre . But let me tell you whie you haue no forme of praier for your preachings : In manie of your parishes / or ( as you would have them ) Churches / Sermons are of those rare thinges / wherof you saye ther cā be no proscript forme of prayer / yea your liturgie approueth a ministerie and sufficyent administration without anie doctrine / which sheweth yt came out of the diuells forge / and not out of Christes Testament . But seing you would take vpon you to set so manie perscript formes of prayer / as ther is thinges necessarie for euerie assemblie to pray for / wher Christ hath set none / And if yt were a thing so necessarie to have prescript wordes at the administration of the Sacraments / I asked you whether our sauiour Christ had not forgott himself as you thought that when he commaunded his ministers to go preach and baptise / and shewed them the words of institution / and the Elementes to be vsed with all things thervnto needfull / he did not prescribe some forme of wordes for prayer in particular : In the tabernacle euerie pinne was prescribed / so that ether such formes of praier are not necessarie / or Christes Testament hath some wants . To this you answere / that yt is not of necessitie ther should be a sett forme of prayer prescibed for the administration of the Sacraments : The minister may conceive prayer / etc. Hold you to this / that it is not of necessity : you will denie it againe the next Argument . Well here you graunt / yt is not of necessitie / But you haue not answered me / till you tell me whether you hold it necessarie or no : if yl be at all times necessarie / the Testament is not perfect . Againe do you not hold yt of necessitie / when you eycommunicate men / and depose your ministery for not observing yt ? But you saye / yt is for conueniencye . If it be a part of Gods worship / and all tymes conveniēt / then is it necessarie / and if yt be not necessarie / put such conueniency in your cornerd Capp / or surplus . Nowe if yt be necessarie at all times / you must proue yt is commaunded in Gods worde / or els say that all thinges necessarie in Gods worship be not cōteyned in Gods worde / which were-blasphemous and papisticall to affirme . To this you graunt all things necessarie and convenient are conteyned / and aske if I be ignorant that ther be manie thinges conteyned in the scriptures / that are not expressed in particulars / but be gathered from the generall rules . No / I am not ignorāt of this : but if it may be gathered ether by expresse wordes / or by general rule / that ther should be prescript formes of praier for the administration of the Sacraments / or anie other particular action of the Church / then must yt be so of necessitie / because God hath commaunded yt / though not in particular / yet in generall rules : But you graunt yt is not of necessity : therfore yt is not commaunded in particular / nor conteyned in anie generall rule . Yet you demaunde of me / if one should obiect that ther were not cōmaundement in the Scriptures / nor example for anie praiers to be made at all before preaching etc. I would say he should lye against God / we have both . For the Apostle sheweth yt was the chief part of their office / to perdure in the worde ād prayer . Act. 6.4 / 1. Cor. 14. and 1. Tim. 2.1 / Acts. 2.42 . besides / all things are sāctified vnto vs by the word and praier . And because they never vsed doctrine in Church / but prayer wēt before / their meetings is said to be vnto prayer . Some things ther are I graunt that are not prescribed in particular / and yet are commaunded by general doctrine / as baptisme of Infants . But whatsoeuer is commaunded ether in particular or necessarie collections from general rules / are of necessitie to be obeyed / as the commaundements of God / and may not be altered / but your particular formes of prescript wordes have no such warrant . Nowe seing you would have no prescript wordes of prayer for the minister to vse before his preaching / nor of necessitie for the Sacraments / and haue none for excommunicatiō / etc. I wondred wherof your Portuis is made / and wherto yt should serue / except for churchings and burialls and such popery / wherby you leaue the commaundements of God / to sett vp your owne traditiōs . And here vpon I demaunded wherupon you would make your stinted and sett prayers . You marueile I should be so babling and make such questions you meane about your babling worship . You saye of the particulars of the Lordes prayer . I demaunde nowe againe / whether you can number the starres of heauen / or the sandes of the sea / if not / much lesse the● particulars of the Lordes prayer / There is medecine / and direction of prayer for euerie soule / and euerie disease therof to be drawen fourth by doctrine and prayer as the need requireth you would sett a liturgie vpō some thinges / and compell mē thervnto euerie meeting / which were nothing els but to seale vp the fountaine / and send men to the drye pitts of your execrable devises / from the whole fountaine / to a pitcher of water / from the liuely graces of doctrine and prayer / to your owne writinges . Paul commaunded to pray for Kings and Princes / yet bounde no man what wordes to vse . The Lord gyve you repentance of such presumptuous sinne / as to alter his worship . If you cānot knowe the estate of the soule before hand / you can make no formes of wordes for yt . Read praiers were deuised by Antechrist , and maintaine supers●ition & an Idoll ministery : therfore read praiers & such stinted service are intollerable &c. Antichrist devised manie blasphemous wicked praiers . But to say that the reading or following a prescript forme of praier was his , is most false , for there were Liturgies in the Church of olde , before Antichrist was set in his throne &c. THe Scripture never inforced to reade praiers for praying / nether stinted v● what / or how manie wordes to vse / nether is the formes of praier prescribed in the Scripture / anie deuise of man. Let vs then hold these two to be the matters in hand / the one / reading in steade of praying / the other / stinting and limiting by a written liturgie , what and howe ●anie wordes to pray / with all other such prescriptions as your liturgie conteyneth . All may be affirmed antichristian which is not warranted by Christes worde : Yet your liturgie , is euē from that Antichrist lifted vp into the throne you speake of / as may of all men be seene that will cōpare yt with the Portuis : And ( as I haue heard ) the Pope would haue approued of your liturgie , if yt might haue bene receaued in his name . Nowe we haue proued in the discourse before / that reading for praying hath no warrant from Gods Worde / which maketh them two seuerall and divers actions euery where . Here then we must consider something for an other liturgie , thē Christes Testament / which we shall find to be nothing els / then an other gospell . And because Mr. Gifford saith ther were liturgies in the Church before Antichrist was lifted vp into his throne ( which I will not denye ) I would have all men vnderstand that I do not go about to proue the Church no Church that hath a liturgie ( as mine Arguments are falslie wrested to that purpose ) but to proue the vnlawfullnes og such liturgies thrust vpon mēs Consciences / is onlie my determination through Gods assistance . The worde liturgia signifieth publicum munus , ergon Laou , the worck of / or for the people : that is the very execution of the m●nisteriall actions in the Church / according to the worde / of all the officers therof that is the practise of those ministeriall duties prescribed by Christ / we may euery where reade . In the first of the Gospell of Luke the 23. verse it is said . And it came to passe that when the daies of his ministration were past he went home to his house , meaning Zacharias : where we see the worde Leitourgia for his execution of his ministeriall functiō . Now this Leitourgia of the newe Testament / is euen the rule and function prescribed by Christ / for the publique actions to be donne in his Church : which leiturgie of Christ is perfect / and he pronounced accursed that addeth any thing therto / or taketh any there from : yea all mē are bound to keep the true patterne therof / without alteration or innouating anie part of the same : yt is called a commaundemēt to be kept without spott / till the appearing of our Lorde Iesus Christ. Nowe / to make an other leiturgie , is to lay an other foundation / and to make an other Gospell / not that ther is an other Gospell / but that ther are some willing to peruert the Gospell of Christ. Thē your leiturgies to which you are sworne / and by which you administer / being ( as you cannot denie ) an other leiturg●e thē Christes Testamēt / is plaine an other Gospell / for the Canōs and rules you prescribe and impose are such as he hath not prescribed or commaanded / or at the best / a transforming of his ordinances / Now if you should say / you do nothing but make lawes of particular thinges collected frō the scriptures / ād with that collour impose your liturgies , we haue shewed the vnlawfullnes of bringing anie mans writinges / as rules into the Church . For the explaning of the whole will of Christ / so far as is meet for vs / he hath giuen vs his officers to administer / according to his liturgie by liuely voyce / and due executiō of all things by one rule . Making then a newe litourgia , you must also make a newe ministerie / for Christs ministerie cānot administer after a counterfeit liturgie . And that Antichrist was the theif Innouator of this liturgie ( howsoeuer the thing might be long a working by litle and litle ) yt is plaine when he is called Antikeimenos , that opposite man / or laier of an other foundation Now we must not make all liturgies beside the Testament / of like wickednes or blasphemie / But how neere the most heynousest yours approach / let him that answereth the other part of your booke witnesse vnto me . Nowe where I said you had confessed that you neuer read in the Scriptures any warrant to reade praiers vnto God / you say now / I knowe I haue falsified your wordes . Surely yt would be knowē / for I would not willinglie so do / your wordes you say were these / to your remembrance : God neuer commaunded a man to reade praier vpō the booke : Is not this the same that I saye : you confesse ther is no warrant for reading prayer , is ther anie thing warranted in his worship / that he hath not commaunded ? Then you aske me if I will gather thus / is it not expresse cōmaunded / therfore yt is not warrāted . No you forgot the worde expressie / to help your self to saye and vnsaye . I gathered / that because you said absolutely it was not cōmaunded / therfore yt was not warranted . Here you come againe to shewe your ignorance in the Scriptures / to say ther is not anie expresse commaundement to vse praier before or after doctrine . And remember / you here will haue it a commaundement / and said before you hold yt not of necessitie . There vvould sundry inconueniences grovve for vvant of a Liturgie , or prescript formes of publique prayers . STill I must put you in minde of the wisedome of that gouernour of his house / the builder / beginner and finisher of our Faith Christ Iesus : he foresawe what inconueniēce would haue growne if either mē or Angells should make newe liturgies , or other formes of praier / thē he hath prescribed / for the publique assemblies . Here therfore you deeply chardge him / not to haue donne all thinges that were needfull / in not prescribing you more formes then he hath donne / or not suffred learned diuines to impose their owne writinges vpon publique assemblies / as rules for the Church / and worship vnto God. But see what the Scripture saith / who hath knowē the mynde of the Lord , that he might instruct him . Againe ▪ wher is the wise , where the Scribe , where the disputer of this world , hath not God made the wisedome of this world foolishnes ? To put you out of doubt then / that we neede not any newe liturgie / nor anie mens writinges to be brought into the publique assemblies / the Holie Ghost saith / 2. Timot. 3.16 . The whole Scripture is Theopneustos , inspired of God / and profitable vnto doctrine / vnto improof / vnto correction / vnto erudition which is in righteousnes / that the mā of God may be absolute / perfect fully furnished vnto euerie good worcke . Nowe if onlye the Scriptures be Theopnestos , and sufficiēt to make Gods children absolutely perfect / even fully furnistied to euery good worck / what blasphemie is yt to say / sundrie inconueniences would growe / if mens writinges were not imposed vpon the publique assemblies ? And in this your wisedome / let vs see what is the chiefest inconueniēcy that would growe . You say euerie frāticke spirit ( of which sorte ther be manie in the ministerie ) would not only be vnlike themselues / but varie from others . I answered / and still do / that the Papists haue not so weake a reason for their Idolatrous liturgies / Rubricks , & Canons . You say yt appeareth by all my Arguments / how meete a man I am to iudge the weight of reasons alleadged by the Papists / and others : well I am weake / and you strong / foolish / and you wise / yet might you haue shewed me a weaker reason which they alleadge for their constitutious ecclesiastical / as they call them . But my chief answere was ( wherby you might haue beene satisfied ) that if it were but in Phrases the ministerie should differ / yt is no sufficient cause to ordeine liturgies . And if they offend in matter of doctrine or conversation / the censure of the Church should help that . The first you graunt / the second also you confesse / that the Church should censure such thinges : But you say ther are sundrie other differēces in administration of publique prayers and Sacramēts as in order and ceremonies which the Church is to haue regard of / and not to leaue arbitrarie . All other ceremonies in Gods worship then Christ and his Apostles haue prescribed vs / are diabolicall / and not Apostolical . Then / for all thinges donne in the Church in those publique actions / the offenders must be admonished / if they transgresse the rules of the word . And for the orers you speake of / you meane circumstāces of time / place / kneeling / sitting / standing etc. of them thet can be no furder lawes / then Christ hath prescribed / that all things be donne to edifying / in comelyues and decency etc. of these to set particular lawes / were to breake the lawe of God / which leaueth them in the Churches liberty as neede requireth / to the glorie of God. In these thinges to do anie thing contrarie to the generall rules of order / edifying / decencye etc. the trāsgressour is by those rules to be instructed / admonished and cēsured . Well / here you haue made a faire hand / to make read prayers but a matter of order / which is all the worship you haue / to bring in mens writings into the publique assemblies / to make then ether rules to bind the conscience / and so put them in the place of Gods booke / or to reade them ouer for praying / is but a matter of order / well then put them in your cornerd Capp / we haue enough rules for the ordering of Christs spouse / without such Babilonish ware . Here you say mine experience is not so great as my boldnes . I passe not to be iudged of you / yt is not like that the enchaunters of egipt should knowe the beautye of Sion : ther is a cloude betweene you and vs : we haue ( blessed be our God ) a pillar of fire before vs. An other fault you say in my former reason / is / that because the censure of the Church should redresse defaultes / therfore ther needeth no liturgie . Naye take all with you : No fault cā be censured that is not a transgression against the rules of Gods worde , and those to be censured by the doctrine and admonitions of the Church , the●fore we neede no leiturgies . To the worde of God only / ought all mē to be bounde by covenant / and for the transgressions therof only / to be censured . G. Gifford . The Church hath this power , to ordeine according to Gods worde , & to appointe such orders in matters of circumstance &c. as shall most fitly serue to edification . And then these orders being established the Church is to driue men to the obseruation of them . I. Greenvvood . FIrst / in this your papisticall mudde / I must tell you / your reading of mēs writinges for prayer / is a false worship of God / and not a matter of circumstance , And for matters of order and circumstance / which are no part of the worship / ther can be no other lawes made of thē / thē Christ hath made : As for ordeyning of lawes in the church / it is to plead for vnwritten verities / and to make the lawe of God vnsufficiēt : nether cā yt be according to the worde / to make anie lawe / that God hath not made / but an adding to his worde / which is execrable pride : these your wordes then ( according to Gods worde ) was but a cloake to couer the grosseues of your position : for the worde / ordeyne / or create lawes / is to make some / that are not made before : let vs thē see your cleane sentence to be this / The Church hath aucthority in matters of order & circumstance to make & ordeine lawes in his Church ▪ for his worship : nowe see how you contradict these Scriptures . Rev. 22.18.19 . Prov. 30.5.6 . euerie worde of God is pure etc. put nothing to his worde least he reprooue thee ād thou be found a liar . likwise Deut. 4.2 . and 12.32 . and Gal. 3.15 . though it be but a mans covenant / when it is confirmed / no man doth abrogate it / or superordeine anie thing to it . And the second Commaundemēt forbiddeth anie such humane tradition in the worship of God : all the Popes trinckets might be brought in by the same grounde : We would willingly haue seene your warrāt for this doctrine / your bare worde is not sufficient to impose other lawes then God hath made / vpō his Church . This is the foundation of poperie and Anabaptistrie / to giue libertie to make lawes in the worship of God. Yet you will go furder / that such lawes being ordeyned and established by publique auctoritye / the discipline and censures of the CHVRCH are to driue men to the observation of the same . By your iudgment our Sauiour CHRIST was an Anabaptisticall Schismatique / that would not himself / nor his Disciples / obey and obserue the traditions of the Elders : And what saith he vnto pleaders for traditions . It is thus writtē Marke 7.5 . thē asked him the Pharises and the Scribes , whie walke not thy disciples according to the tradition of the elders , but eate meate with vnwashed hands . Thē he answeared , surely ISAY hat prophecied well of you hypòcrites , as it is written ▪ this people honoreth me with their lippes but their heartes are far frō me . But they worship me in vayne , teaching doctrines mēs precepts . Fo● you lay the commaundement of God aside and obserue the tradition of mē . And to helpe fourth your euill matter / instead of proof from the scripture / you fall out into furious exclamation against them that desire only to haue the worde practized : saying / who is able to imagine the innumerable divisions and offences in the practize of your anabaptisticall freedome / in which you deny the Church to have power to ordeine and impose any orders ? lett all men iudge the venemousenes of this tongue / Christ pronounceth them accursed that add or super ordeyne any thing to his worde / and you pronounce iudgment of them / that only obey his worde . Shall yt be said that Mr. Gifford holdeth / that the only practize of Gods worde / would be the cause of innumerable diuisions and offences ? This hath bene Satans old accusation in the mouth of the most enimies of Christs Gospell : nowe yt must be Mr. Giffords accusation of Gods ordinances / to be insufficient ● vnperfect / etc. fearfull is his Apostacy from that truth he hath knowen . I take it / yt is more like to be Anabaptistry / to practise any thing without warrant of the word / to make their owne devises lawes / in Gods worship / then to do nothing but what God hath commaunded / within the limites of our callings . For the frāticke ministery / yt came of your owne wordes / that therfore you must needes haue a liturgie , because ther are manie frātick spirits in the ministerie ? then I say / it is like you haue a frantick ministerie / that cannot be gouerned without an other liturgie then Christs Testament : For their great giftes you speake of : I will not compare with them . My reason from the Colossians was that as the church there is commaunded to admonish their Pastor Archippus / if he transgressed / and to stirr him vp to his busines / so all minister● that caused divisions / contrary to the doctrine of Christ / were to be admonished / and auoyded / if then repent not : so that the worde of God / and admonition by the same / if they transgressed / is the waye to keepe all men in due order / and not imposing liturgies vpon the church / besides Christs Testament . And where you collected thus / that if read praiers / and imposed liturgies be Idolatrous / thē wher will you finde a visible church / say you . I answered that the true Church might erre / euen in this poynte / though not in like height of sinne . Then you desire / that the churches of England may find lik● fauour at our hand : to which I answeare / let him that handleth that question with you / shew you / how your sinnes herein exceede other countries / and persequ●t such as reproue you . Your church ( as you call yt ) cannot pleade ignorance . Your rayling speaches / of blind Schismatiques / Donatists etc. bewray what sweet water is in the heart : if you cannot proue your church to be the established church of CHRIST / they light all vpon your self . Ther are none Schismatiques , but such as departe from the faith / shew wherin we haue transgressed / and will not be reformed . In the meane tyme you are Schismatiques from Christ / in that you practize the Statutes of omry . You chardge vs with pride / for that ( you saye ) we imagine to knowe more then all the Churches vppon earth . This also hath bene Satans old weapon to deface the truth Iere. 18.18 . why maye not a simple babe in Christ see that / which whole nations haue not seene ? we cannot but speake the things GODS Worde teacheth vs : if we speake trueth / you need not oppose that we iudge anie man / yt is the worde of God shall iudge vs all / ād I saye / yt is an old popish Argument to reason thus ( all Churches do such a thing / therfore it is lawfull ) except you hold with the Pope / that the Church cannot erre / which were blasphemous . You are not well pleased that I will not say it is no Church that hath a liturgie imposed vpon yt / and because you haue so often sclandered me / that I hold yt so / you take great paynes to conclude it . I haue said that to impose mēs writings / to be read in stead of praying / is to worship God after a false maner / that yt is a devise of Antichrist / a deade letter / quenching the spirit / not of faith / Idolatrous is changing the worke of the spirit into an Idoll / breauing our Christiā libertye / and so most detestable . By these speaches I condemne al churches say you : this is not true / I condemne but the sinne . But you have sayd I deny that to be the Church / that hath any thing ymposed , I say you speake an open vntrueth / and remember the iudgment of him that inuenteth and maketh lyes : And God giue you grace to repent / if you belong to him . The consideration of this our discourse / I hartelie commēde to be dulie ād vprightly wayed / of all that feare God / who graunt vs his grace to forsake any sinne / where it shal be shewed vs / by how weake instruments soever yt be reproved / and pardon me all my defaults / in this my hastie answere . Thus have we seene the vnlawfullnes of thrusting mens writings vpon publique assemblies / and reading instead of praying . A generall Argument against their vvorship , in respect of their present estate , both of Ministers and people . The praiers of such ministers & people , as stand vnder a false gouernmēt are not acceptable , not only because they aske amisse , but because they keepe not his Commaundements : The praiers of such ministers & people as be subiect to Antichrist are abhominable : Those ministers & people vvhich stand subiect to the Bishops and their Courts , are subiect to Antichrist &c. Therfore their praiers &c. G. Gifford . These do oncerne the third & fourth accusatiō , and therfore the answere is included in the ansvvere to them , Yet I take exception against the first , that the Church may be holden by force from executing Gods commaundemens touching externall gouernement , and yet be the true Church of Grd , I alleadged the Church that was holden captiue in Babylon &c. I. Greenvvood . HEre / after your acustomed maner / you offer me great wronge : first / insteade of answere / you alter the question very subtylie : then you dismember my former answere / and not only so / but you haue nether let my former āswere be āswered / nor prynted . Thus you alter the questiō / and answere not / where the Propositiō speaketh of a ministerie ād people standing vnder a false gouernmēt / you say the Church may be holdē vp force / from executing Gods commaundements in externall gouernment / wherof I never doubted : what is this then / but to deceaue your Reader / both to iudge sinisterlie of me / and be drawen from the truth himself ? But indeede you meane not this ( holden by force ) of ciuile bondadge or persequution / for then ther were no difference betweene vs / ād myne Argument should stand vntouched . You affirme then that the Church may stand vnder a false gouernement / inforced therunto by the tyranny of the ennemie / and yet in that estate be the true apparant Church / by open profession / which is nothing / els / then that the Church may professe Christianisme and Antichristianisme / both at a tyme / subiect in minde to Christ / and subiect to Antichrist in outwarde obediēce . That you hold this doctrine in this place / the processe of your matter proueth / and to make all plaine / your wordes in the last writing ( which here you summe vp ) were these . But if the Church at any tyme be by mayne force restrayned from some priuiledges , or haue some gouernement set ouer it , which agreeth not with GODS worde , which it cannot auoide &c. See nowe how smoothly this man hath put away the crosse of Christ / by teaching men to stand vnder a gouernement / contrarye to Christes . I thought the ordinances of the newe Testament had beene a kingdome that could not be shaken . Heb. : 2.28 . that none could haue beene a mēber of Christ / that receaueth the marcke of the Beast / though yt be but in his hand / or could be holden a member of Christ / by outward profession / that here had beene the patience of the Saincts / to suffer vnto death / rather then to bowe downe / either in minde or bodie to an other gouernment / then Christs . How is he a Lorde to them that are not gouerned by him ? Well I needed not haue stand vpon this doctrine / but that he nether prynted my former answere / nor answered in these pointes / and myne owne copie taken from me by the Bishops : so that this man may retract what he will and accuse as please him : if he haue anie common honestie / let my former answere be seene . But to proue the Church may be subiect to an other gouernement then Christs / which is euen to say / that a man may gyue all alleageance by outward practize to the Kinge of Spaigne / and yet be her Ma● ▪ true subiect / He saith / the Church was holden captiue in Babilon / where he as conningly hideth himself as before / though in my last writing I vrged him to answere / whether the Church in Babilō was subiect to their Idolatrie / or no. To the ciuile power I doubt not they were : But if the Priestes and Leuites stood Priests to the Idolatrous worship in Babilon / whether the people of Israel bowed downe to the outward practise and obedience of their Idolatrie / or no : then / if they did so / whether they stoode by profession the childrē of God / or apostatate in that estate None of these thinges haue you answeared me . Let the exāples of Hanania / Mishaell / and Azarin testifie Dan. 3. The people that retourned repented their transgressions / wher they had any of them sinned / and made a new couenant with the Lorde / before they were receaued / Ezra 9.14.15 . and 10. Cap. 2.3.8 . Yea the voyce of God was this / come out of her my people / ād touche no vncleane thing and I wil be your God. We are before thee ( saith Ezra ) in our trespasse / and we cannot stand before thee because of it . You never renounced your Antichristian ministerie / you neuer made newe couenant since the deepe defectiō of Poperye / but still minister in that kingdome / and wil not repent / yet boast your selves to be the Church of God / cryinge out / the Temple the Temple . I answeare then directlie / that whiles you stād subiect vnto / and practize ād communicate with other orders and gouernments / then Christes / you are not by outwarde professiō the Churches of Christ. I may not with you omitt the worde ( willfull ) because you persequute the light / and so much higher is your sinne . Here I must forewarne the Reader / with diligēce to consider Mr. Giffords disagreement and mine / he hauing accused me of a fundamētall heresie ( as he calleth it ) wheras he himself still maintayneth most grosse errors / wher of I reproued him / yet he persisteth / Namely / that the regenerate man may be said to stand in bondage to sinne / by reason of the corruption of the fleshe that is in vs / ād of our vnperfectnes in this life . Then / that one standing in outwarde bondage to opē knowē sinne / may in that estate be accompted and cōmunicated with / as the seruāt of Christ by outward profession / both at one instant : which is asmuch to say / we may be to mās sight / the seruaunt of the deuill / and the seruaunt of Christ / both at one tyme / by outward profession : so none should be excōmunicate : none be without / te world ād the church light and darcknes / Christ and Belial / should be mingled togeather . The heresie wherof / he most vniustly and vntruly proclaymeth to be mainteyned by vs / is / that the regenerate man consenteth not to sinne / after regeneration / although in the last writinge I testified the cōtrary : Namely that the whole church might erre / might cōmitt some kinde of Idolatrie / that no mā was free from cōmitting sinne etc. And now I testifie to all the world / that I was neuer infected with anie such Anabaptistry , but haue euerie where resisted such dannable heresie . I haue learned and taught manie degrees of sinne / and differēces of trāsgressions / which the deare children of God fall into / after regeneration / in thought word and deed / of ignorance / of knowledge / of presumptiō / slippes / transgressions / and obstinate sinne : Yea that ther is no sinne / except ehe sinne against the Holy Ghost / but Gods childrē / may cōmitt it after regeneration / and be renued by repentance / which we ought to pray for in all sinners / but that one sinne except . Not that men should herevpon take boldnes to sinne / because God giueth repētance to his elect / wherin the riches of his mercy appeareth / but rather serue him in trembling and feare / as a iealous God / least with Esaw we find no place to repentance / though we seeke yt with teares . Againe / though in Gods sight / his elected are neuer forsakē vtterlie / nor the Holy Ghost vtterly extinguished in the repenerate / yet to mans iudgment he that cōmitteth opē knowē sinne / and persisteth obstinatly in the same / cannot be held the child of God to vs / by outward profession / but must be cutt of Nombers 15.27.31 . Math. 18.17 . and 1. Cor. 5. till they repent : Much more none that stād opē professed mēbers of te false church / subiect by the least outward bowing downe to this antichristiā Hierarchie , ād so cōtinuing in bōdage to a false gouernmēt / cā be holdē of vs te true professors of Christs Gospel . Now let vs peruse te seueral doctrines . Mr. Gifford affirmeth / that the true church migt stād in bōdage to a false gouernmēt / yet in that estate be helde / and cōmunicated with / as the true Church / by outward profession : his wordes in waye of proof / be these . They may with St. Paule say / it is no longer I that do it / but sinne that dwelleth in me : for if the yoake wherwith he was held captiue in part / could not take from him / but that he was the Lordes free seruaunt / it is no reasō that some outwarde bondage should make the Church not to be the spouse of Christ. If a man commaund his wife ( saith he ) to do a thinge / and ther be violent force to withhold her / shee is not to be blamed . Rom. 7. Mine answere to this he durst not print / but peruerteth my wordes / so manie as pleaseth him / nether can I yet come by a copie of my former writing to shew / what I thē replyed . Now consider what gouernmnet is / and what bondage is / and then behold the wickednes of this man : Spirituall gouernmet is that souereigntie / Dominion : and regiment that Christ Iesus / by his spirit / lawes / ordināces / and officers / exerciseth in ād ouer hys church / as yt is writtē : And thou Bethleē Iuda art not the least among the Princes of Iuda , for out of thee shall come a gouernour that shall gouerne my people Israell . againe / thy Scepter is an uer lasting Scepter . I haue set my king vpon Syon my Holy mountaine , Mat. 2.6 . Psa. 2. and 45. and 110. these lawes ād ordināces wherby this kinge raigneth / are caled a kingdome that cānot be shakē Heb. 12.28 . they that haue not him to reigne ouer thē / are by outward professiō none of his . If I be your lord , where is my honor ? againe those myne enimies which would not that I should reigne ouer thē , bring bether , and slay thē before me . Luke 19.27 Also bondage or seruitude is to be al commaundement / and to yeild obedience in subiection . Now to be in outward bondage to an other outward government / other lawes / officers / and ordinances then Christs / is to be by outward subiection servantes of Antichrist / which layeth an other foundation : for by outward profession we cannot stand ( to mans iudgment ) professed subiects to two kings at enimitye / But we must be an enimie to the one / and so esteemed of all mē / much lesse members vnto two divers heades . This then is mine answere here . 1. That it is an heresie to say a man may stand in bondage to open knowen sinne / and the free seruaunt of Christ to vs by outward profession / both at one instant . 2. That it is a falsifying of the Scripture / to say that St. Paul ( in the 7. to the Romanes ) was in bondage to sinne / when he / in the inner man resisted sinne / and daylie preuailed against the sinne / which his flesh would haue led him captiue in / if there had not beene a stronger power to ouercome that enimie . For he ther reasoneth of the benefite of the lawe / to manifest our sinne / and our conquest ouer sinne by daylie repentance / and reprouing of sinne in our selues / fighting against sinne / victory ouer sinne / thoughe yt contynuallie rebell . 3. How blasphemous were yt to contynue in knowen sinne / in bondage to yt / and to say / it is sinne that dwelleth in vs / and not we / and so still to blesse our selves without amendement . O horrible peruertinge of the Scriptures to mens destruction . 2. Pet. 3.16.4 . That ther is no Argument to be drawen / nor consequence to followe / from the reliques of sinne / and corruption of the fleshe in one man / or the whole Church / and a professed bondage to al false government : no not betweene the open committing of sinne in the whole Church / or some m●mbers therof / and a professed homage and subiection vnto a false gouernment / we cannot be partakers with the false Church and true / at no hand . 1. Cor. 10.21 / 5. Lastlie / that the subiection to an other gouernement / is as a wife that committeth adulterie . Hosea 2. I then reason thus on the contrary with you . Any man that after regeneration committeth open knowen sinne / and contynueth obstinate / as a bond seruaunt thervnto / standeth not the professed seruaunt of Christ / but of synne Ezechiel . 18. till he repent / so the whole Church / that persisteth in open knowen sinne / and persequuieth the messengers that reproue the same . Then / as euerie member of the false Church standeth a professed seruaunt of sinne / so the whole assemblies that stand professed subiects of false gouernment / no censures sf admonition belonging vnto them / but calling of them to repentance and seperation from the false Church . Then / as the wife that geueth her self to be one with an other man / is an adulteresse Rom. 7.3 . so that Church that subiecteth herself to an other gouernment / ordinances / and lawes then Christs / is an harlot . Now lett all men say / whether I had not iust cause to say / you spake like a carnall libertine / and an Athiest ▪ yea nowe / as one having his conscience ●eared / to affirme / that the Church / remayninge in open knowe bondage to a false gouernment / may saye as Paul said / it is not I that sinne . And / that contynuing in that adulterie / she is the spouse of Christ by outward profession . You would saye it were a false Argument / to say / the Church hath manie imperfections / ignorances / transgressions etc. therfore standeth in bondage to sinne / nay standeth in bondage to an other heade / and an other government then Christs / Euen so / to saye the Church doth sinne / therfore may contynue in bondage to sinne / is false doctrine : nay / to say it may stand in open professed subiection to Antichrist / and be esteemed the CHURCH of CHRIST by outward profession in that estate / is damnable doctrine . It is the flat contradiction of all the rules of the Scripture / to say / a man may stand in bondage to sinne / and the free servaunt● of Christ by outward profession / by mans iudgment / at one tyme / seing the obstinate offenders are to be cast out of the assemblie : But nowe / though the regenerate may fall into these highe sinnes / and contynue in their sinne a long time / yea manie yeares depriued of GODS grace / to mans seeming / and to vs is the seruant of Satan for anie thing wee see / yet the Spirit of GOD is never vtterlie extinguished or departed / after regeneration / but will recouer the man againe / and bring him to repentance / as David after a whole yeare / for the stronge man once displaced and cast out by a stronger then he / the spirit neuer vtterly departeth againe / for then yt were impossible that mā should be renewed Mat. 1.2.31 . Heb. 10.26 and 6.4 . And herevpon I might saye / Paul never contynued captiue in sinne / but was alwaies renewed by repentance . Furder / this spirit of God ( the sparkes wherof were never quenched vtterlie ) did not / nor could not consent or giue place vnto sinne / for here is the enimitye and battel betweene the spirite and the flesh / euerie where spoken of Gal. 5,16.17 . Rom. 7. May I not now say then / that Paul never contynued captiue vnto sinne / nor consented vnto sin concerninge the Inner man or gave place vnto sinne in that place mentioned / without heresie : And still reproue you / that when Paul reasoneth of the old man / or corruption in him / you will conclude yt of the new man / or inner man / and of the whole man / when you see euidently / he opposeth the one against the other : For whiles the spirit striueth against sinne / and raigneth in vs / thoughe the fleshe rebell / and cause vs to sinne seauen times a daye / yet are we not ouercome of sinne / so to remayne in bondage to sinne / that it should contynue to reigne in vs / as you may see in the same chapter Rom. 7.5.6 . Where you alleage then / that Paul saw a lawe in his members / which did lead him captiue vnto sinne / you do falsifie the text : for he saith leading me captiue / and not did leade etc. for ther was a stronger man / or a stronger then man / that suffered not the lawe of his members to reigne : for saith he / I my self in my minde serue the law of God / but in the flesh the law of sinne / so that the whole man could not be said to serue sinne . But ( say you ) afterward as concerning then the inner man we may be said to serue the lawe of God / and thervpon be called the free seruantes of Christ / notwithstanding this corruption of sinne in the flesh : So the whole man by reasō of our imperfectnes may be said to be the servants of sinne . No / yt is not true / for the whole man is called after the part thath hat greather rule in vs : as if the fleshe rule in vs / we are the servaunts of sinne / and ledd by Satan at his pleasure / but if the Spirit rule in vs / we are the seruauntes of God / Sonnes of God / Sainctes of God / Citizens of Ierusalem / holie and free people / Kinges / and Priests : not that we are perfect / or sinne not / but that sinne reygneth not in vs / but the spirit / wherby we suppresse sinne / reprove sinne / striue against sinne / subdue sinne / and though we fall seuen times / yet we rise againe by repentance / and serue not sinne . Rightly therfore did I saye / that no man can serve two masters : for his servantes we are to whom we gyue ● our selues as seruants to obey / whether yt be of sinne / vnto death / or of obedience / vnto righteousnes . Rom. 6.16.18 . being made free from sinne / we are made the servantes of righteousnes : So that the regenerat man / or he that is by outward profession the servant of Christ / cannot be called the servant of sinne / by reason of the co●●uption of the old man / and dregges of sinne / neither can he that standeth in bōdage to anie sinne / and giueth himself ouer to yt / be called in that estate the servant of Christ / till he repent / but the servant of sinne . 2. Pet. 2.19 . Therfore you must recant your false interpretation of Paul in the 7. to the Rom. and cease your blasphemous raylings / in calling the trueth of God / the rocke of Brownisme . And consider the height of your sinne / by concluding a bondage vnto sinne of the wholeman / for the corruptions of the fleshe / which through the worke of the Spirit is daylie subdued / though never vtterly rooted out of our earthlie members : and from the committing sinne through frayltie / an obstinate professed bondage to the false Church / false gouernment / false ministerie etc. which is plainly the marck of the Beast / to whom with outward obedience they bowe downe / and stand servants in his kingdome Revel . 14.9.11.12 . As for the 4. of the Galat. 26. where the Apostle saith / Ierusalem which is aboue is free with her Children / yo udurst not open yt / nor expound yt / but blaspheame / raile / and sclander / as though we should pleade for such a freedome / as should detract from Magistrates lawfull aucthorities / from having Gods ordinances established by commaundement vpon the Church etc. yea / that we should hold Anabaptisticall freedome / as though we had power not to committ / or consent vnto sinne wheras we haue euerie where by practise and protestation / by word and writing testified to our Souereigne Prince / and to all men / the contrary . But Satan that old accuser and detracter of Gods children / to deceaue the world / sendeth out such lyinge spirites to deface the trueth . We / with all subiection and willinge obedience to our souereigne . Prince / teach all men their obedience to the higher powers : Subiectes to Magistrates / Flocke to Ouerseers / children to Parētes / wines to their husbands / servantes to their Masters etc. in all things in the Lorde : and if they commaund vs anie thing contrary to the lawe of God / we then patientlie suffer without resistance / or rebellious thaughtes : The freedome then we haue to speake of here / which Christ hath purchased for vs / is / first that triumphe ouer Hell / Deathe / ād damnatiō / through the merites of Christ apprehended by faith / wayted for in hope / Rom. 8. Secondly / that because we were sonnes by election / he giueth vs the spirit of adoption / and sanctification / wherebie we mortifie the fleshe / have reigne and dominion ouer sinne / that yt shall never reigne in vs more vnto condemnation / repenting daylie our trespasses / and crauing pardon for our hidden sinnes / and secret faultes . Thirdly / we are throughe the same spirit and worde of trueth deliuered from all subiection of Antichist / of the false Church / false ministerie / false gouernment etc. And. they that haue not this freedome / are not by outward profession the seruauntes of Christ. Furder / we haue freedome from all traditions of men that seing we are bought with a pryce / we are no longer seruants of men / to be in bondage to anie beggerly rudimentes or devises of mē / but in all peaceable maner / to worship and serve God within the limites of our callings / according to the word of God / as yt is reuealed vnto vs : We haue freedome to speake the trueth with all boldnes / though all men should inhibite vs : we would not haue the doctrine limited / stinted / bought and sold / for Iewishe tythes or mercenarie stipendes . We have freedome to seperate from such false ▪ Prophetts as your self / to come out of Babel etc. And in the true Church to reproue and withstand anie sinne or traditions of mē in due order / only to be guided and gouerned by Christes lawes and ordināces : In all this I trust you shall not find anie Anabaptistrie in the freedome we professe : this is the truth of the Gospell / wherbie we are made free . Thus then we still affirme / that they which stand in open knowen bondage to sinne / are the seruants of sinne / and not of CHRIST / till they repent / by outward profession . Furder / that allwhich stand members of your parish assemblies / stand not members of CHRIST by outward profession / but in bondage to a false and Antichristian ministery / gouernment / worship etc. and the bond woeman and her sonne must be cast out . Furder / for all liturgies , and other devises of mē besides the canonicall Scriptures and liuely graces of his Spirit / we hold they ought not to be brought into the publique assemblies / nor imposed vpon mens consciences : But if anie will write such / or reade such / let yt be for their private vse / as all other mens writings : we despise not any directions by word or writing / that may furder vs anie way to the practize of GODS ordinances / yet may they nether be imposed vpon mens consciences / not be made a part of GODS worship . The Lorde therfore that hath thus far fourth discouered the ●haff and mist of Antichrists delusions / euen to babes and sucklings / publish the glorious light of his blessed Gospell / that the people may see the counterfeit iuglinges of all such false Prophetts / and come out from amongst them / that you may be ashamed of your execrable wares / and forsake your Romish Priesthoode / and gyue glory to God / that yet offereth grace . Amen . Christs vnvvorthie vvitnes for the truth of his Gospell IOHN GREENVVOOD . FINIS . A Fewe obseruations of Mr. Giffards last cavills about stinted read prayers / and devised Leitourgies . HAving hertofore written an answere to Mr. George Giffards pretended defence of stinted read praiers and devised Leitourgies / and since receiued an emptie replie / wherin he doth nothing lesse then yeild to any sound reason alledged / but vngodlily cauilleth at and peruersly wresteth the sence of so much as he toucheth / I seeing no cause of further strife ( his former convinced ) to intermedle againe with perticular handling of his chaffe and smoke / his reasons in effect the same before āswered / haue only thought it my dutie to illustrate vnto the Readers / some few brief poincts abused by him / that they may the better be able to iudge of the former writings / where vnto with these few helpes following I refer the trial . WHeras I alledged out of the 8. to the Rom. and out of the 4. to the Galath . that in the verie time and action of our praying to God / the spirit of God was the only help / no other help mentioned or that can be collected in the Scriptures / Mr. Giffard having granted that reading prayer is not praying / doth now answere / that howsoeuer the Scripture doth extol and magnifie outward helpes and meanes , yet when they are compared with God which worketh all in all by them , or when the Scripture will set forth the efficacie and worke to be his alone , they are either not mentioned , or els if they be mentioned , so cast downe , as if they were nothing . God buyldeth his Church ( saith he ) by the ministerie of men , yet Paul is said to plant , Apollos to Water , but God to gyve the encrease 1. Cor , 3. and therfore to gather from those places Rom. 8. Gala ▪ 4. that there neede or may be no outward help or meanes in the verie action and instant of praying , is far awrye . In which answer it euidētly appeareth he is so bent to turne away all truth and raise new strife / as ther can be no expectation of agreement : There is no sequence / neither doth the scripture alledged prove his owne reasō / so that nothing hāgs togeather . No mā doubteth but that sometimes and in some places of scripture the outward meanes of begetting and encreasing faith is only recited / ād sometimes the secret work of Gods spirit only / sometimes both / when yet they are not diuided but goe together / ād all of God both inward worke and outward meanes / though in way of comparison I never so read / but rather the one repeated for both : For shal I say / that when the work of God and preaching therof is shewed to be the power of God vnto saluation / that the inward worke of the Spirit is therfore not mentioned / because the other is of God ? then both inward and outward meanes being of God / ād God 's owne worke / though the one by instrument / that there is silencing of the one in way of cōparison / is not true . But all this is nothing to our matter : He should plainly haue affirmed / that frō these places Rō . 8. ād Gal. 4. it cānot be proued / that in the very instāt tyme ād actiō of owre praying to God / the spirit only instructeth / without outward helpes of instruction / and he should haue seene I could proue ( as thē I did ) the contrarie vnto him Rō . 8.26 . The spirit doth together supplye or help our infirmities for we knowe not what to pray as we ougt , but the spirit yt self maketh request for vs with sighes ād grones vnvtterable . In the actiō of praying the spirit is here set downe in this place to be the meanes and help of instructiō / teaching vs to aske aright / no other meanes or helpes of instruction in that instant time and action of praying mentioned in this or any other place of scripture : Therfore in the time of our praying and laying our hearts opē to God / the Spirit only doth instruct and openeth our mouth . In this place let the word synan●ilambanetai be wel considered . Againe Gal. 4.6 it is said because yee are sonnes , God sent the Spirit of his Sonne into your hearts crying , Abba , Father , The Argumēt here is the same thet before : this word ( crying ) sheweth the worcke of his Spirit or rather office / in our continuall occasions of prayer to direct vs to vnburden and vnfold the heart / so that in the instāt action we see no other . And where I shewed him that reading in the actiō of praying could not be caled an help of instructiō at that time whē we were powring forth our hearts vnto God / the eyes and hāds lyft vp to heaue / our meditation fixed vpō our knowē occasions / and heart and mouth vnfolding thē / my reason this / That the minde and bodie could not be intent vpō two diuerse distinct and seueral exercises and duties of minde and bodie at one time and instāt / he inverteth my words / and stealeth thē as a new shift to help him self ( as he supposeth ) returning thē thus in way of question / demanding whether fasting / lyfting vp our eyes and hāds to heauē / prostrating the bodie and kneeling be praier yt self / or outward meanes and helpes to make the prayer more fervēt . Euery simple mā wil laugh at him ( saith he ) if he make thē prayer ytself : ād if they be helpes / thē I haue brought the former proofes not frō an idle / but from an vnsound brayne . Leaue scorning and reproch / and consider what helpes we did al this time intreate of was yt not instructiō of the minde by some other spiritual exercise then prayer in praying / wil he call fasting / kneeling etc. instructions of the minde what to pray ? thē he must needs plead for his Image and al poperie / if these bodily actions and gestures be instructiō of the minde / which are but preparations to make the body serviceable ād apt to ād in this dutie . Further / how learnedly he disputeth to make reading one of these bodily gestures or bodily actions only / let it be cōsidered of . And as he cōfoundeth these bodily exercises and spirituall exercises / so he sheweth himself ignorant and vnable to discerne spiritual gyftes and exercises one from an other / with the distinct vse of them : demanding whither the voyce of an other tha● prayeth / be an outward help or prayer yt self / an outward meanes to make our prayer more fervent . He thinketh I will be laught at / if I say it be prayer yt self . Sure if in anie assemblie / or where two or three are in Christs name gathered together epito●uto and homothymadon vnto the same thing and with one minde / for avoyding confusion they do vse but one voice / and that by Gods order and commandement / the others hearts going with the wordes ād saying Amen , they that heare pray not as wel as he that according to Gods ordinance speaketh / our publique prayers are not the prayers of the Church / but of him that speaketh only . But now God hath otherwise taught 1. Cor. 14. ād Acts. 4. yt must needs be / that Mr. Giss . is in great error to thinke none but he that speaketh prayeth . I take then such hearing of an others voyce / praying / ād this to be a foule error to publish the contrarie but that prayer both edifieth him that speaketh and him that heareth / and together in heart prayeth / I make no doubt . Yet herevpon to affirme / that here are other meanes of instruction to be vsed in the instant action of praying then praying yt self / were as grosse as the other / and both a confounding of spiritual exercises / and flat contradiction of the Scripture / especially so diverse weightie actions of minde and bodie / as proseuche , ād anagnosis , powring out our hearts to God in prayer / and reading . At other times I did not only allow / but teach / that we haue al the dayes of our lyves need to be instructed to pray aright / and that reading is a blessed meanes therevnto . So that you see whiles you of purpose will oppose / you runne your self vpon the rocke : in stead of justifying your accusatiō of two heresies to be found in my first reason / you haue published this follie / which you must retract / if you wil obey the truth . Mr. Giffard thē granting / that reading is but to help to prayer and not praying / ād now being shewed that it cā be no help in that instant action of praying / let vs proceede to pervse an other of his mistakings and willful peruertings . I affirming that the holy Ghost neuer enioyned vs to any certaine nūber of words by stint and limitatiō in praying / as commanding the very words to be said ouer whē we pray / he euery where in his wrytings as a supposed foundatiō to their Leitourgie and Collects / alledged out of Numbers the 6. Mat. 6. Lu. 11. exāple of Psalmes / ād now Deu. 26. that the Lord did by cōmādemēt binde thē to those verie words saiing ouer / whē they prayed or blessed in those formes which are there prescribed . For my reasons in disproving this popish carnal cōceipt / I refer the Reader to my former answeare to his plublished pretended defence of reading for praying . One reasō was drawē frō the words of the text Numb . 6.32 . where the hebrew words Coh Tebara●u , thus shal you blesse / do not import a tying thē to the verie words of this forme in blessing / but to the rules and instructions there taught them concerning the matter yt self for their direction / which I collected by this word Coh , which is an adverb of similitude / signifiing with vs as much as ( after this maner ) and therfore cānot be ●o say the same words / but according to the same instructions . Where first he reprocheth me for that Tebaracu was false printed / therevpon chardging me I cannot reade twoo words right of hebrue / which were no great ignominie in their priesthood : But shall we say Mr. Giff. cannot reade two words in latine rightly / because in the 28. page of his booke he repeateth out of Augustine / upoli sui / for populi sui ? This I mention / as sory to see the defendor of his false Hierarchie so emptie / to leaue founde doctrine / and thus to trifle : if he had bene at the print / it should haue bene amēded it seemeth . Now to the doctrine gathered of this word Coh . Mr. Gif . would invert the words in his owne sēse / thus : that where I said / the Lord did not cōmaund to say the same words but the like / that is according to those directions of doctrine / he gathereth / that I should affirme yt vnlawfull to vse those words at all / yea that they might not vse all or anie of these words at anie tyme . Whether this be a Christian interpretation of my words or no / I leaue not only to all mens / but chieflie to his owne conscience to be considered . Yet he still couertly persisting in his error / produceth a place of scripture / where the word Coh ( as he thinketh ) is vsed for the saying of the verie words . Exod. ; . The Lord said to Moses / Thus shalt thou say vnto the children of Israel Eheie hath sent me vnto yee / moreouer God said vnto Moses / thus shalt thou say vnto them / The God of your Fathers etc. According to Mr. Grenewoods interpretation ( saith he ) Moses is not commanded to say those words / but the like . True / he is not here bound to this certeine number of words / or the same words . If then they should say / what is his name that hath sent thee / he may not say Eheie hath sent me / because God said Coh etc. Now Mr. Giffard sheweth himself ashifter : I did neuer hold it vnlawfull to vse anie wordes of the Scripture as need required / it is your sclander : where you have in all your bookes affirmed we hold it vnlawfull to say thy kingdome come / or vse anie phrase of Scripture to right vse : your woeful wresting of the tongue for vntruthes / wil tourne to your further iudgment . I proued only by the word Coh , which signifieth ( after this maner ) that God commaunded not the very certaine number of words to be said . And where I sayd the word Coh was so vsed in all the Prophets ( when they say / Thus saith the Lord ) to this end / that neither the holy Ghost had registredal their verie words they spake ▪ nor that they were tyed to the prescript number of words / he would haue it thought I should hold those words which are recorded / not to be the words of God / which wresting of my words / is but his emptie quarreling to turne away this firme doctrine : namely / that God did in those formes of prayer mentioned by him / prescribe the somme of their blessings ād petitions / whervnto they ought according to their seuerall occasions within the limits of these doctrines / frame their suites and desires / ād did not tye them to a certaine number of words . Now he finding himself pressed / in that al his proofes are at once brought to be weapōs against him rather then warrant / It being prooved vnto him that those formes are repeated in other words in other places / and that the Priests vsed other in blessing the people / as Eli blessed Hanna : also that the Apostles vsed other words in prayer / and neuer that verie forme and number of words / he playnly denyeth that our question was about the bynding and limiting to the verie words by commandement / and saith our question was / whither it were idolatrie to vse those prescript phrases or no. Thus the man is sled / not only contradicting all his writinges / making voide his proofes / but granting as much as I affirmed vpon the word COH hath gyven mee the whole cause against ●is will : For if these places will not serue to prove an apportioning by number and stint vpon commandement / then Mr. Gissard hath no profe for his Collect● / no though these had bene so / yet his patched broken mass booke shoulde haue bene far from comming in place of true pr●yer . But that this is a popish dreame to think in prayer they were bound to some certeyne number of words saying ouer / it was also conuinced vnto him by the Greeke word Houtos , where Christ commandeth his Disciples saying / When you pray , pray thus , Our Father , &c. Which word Thus Mat. 6.9 . singnifieth ( after this maner ) or according to this forme / rules / and instructions : for if the commandement shoulde goe to bynde vs to the very words / then this word ( when you pray ) would bynd vs never to vse other words / for the text saith / when you pray , say thus . To this he answereth / that respecting the rules for matters / when is as much as whensoeuer you pray / because we may not depart from those matters conteyned in those general petitions : But in words it is not so there / We must consider to distinguish et●3 . Wel / hath he not lost himself / and still against his will yeilded the matter : namely that wee are not in these formes of prayer bound to the verie words saying ouer / and that the holy Ghost did neuer by commandement stint or limit vs to anie words in praying / which in deed is common with inchanters : And I take it he will easily yeild me this point / for if he remember Augustine to teach / that then we pray that prayer which Christ taught his Disciples / when our prayers are grounded vpon those doctrines and instructions / or to that effect : And Calvine to say : the Sonne of mā would not prescribe vs what words we must vse in prayer / he should haue put vs to lesse trouble : So that besids his mass-booke was neuer prescribed by the Lord himself or warrant of his word / he seeth it vnlawful to apportion / limit and stint as by measure and waight certeine numbers of wordes / sentēces etc. in prayer . As for his examples of the Psalmes : I refer to my former answere / namely / that praying is our thing / and singing a psalme an other . Now then we haue heard that reading is not praying or any help to pray in the instant action of praying / when we should powre forth our owne hearts to God : Also that it is vnlawful to bynde mā to numbers of words or sentences in praying . Let vs come to the first generall argument / which is this . No Apocrypha must be brought into the publick assemblies / for there only Gods word and the lively voyce of his owne graces must be heard in the publick assemblies : But mens wrytings and the reading them ouer for prayer are Apocrypha : Therfore may not be brought into the publick assemblies / eyther for lawes or worship . Here hee finds fault with the worde Apocrypha ( although it hath bene an antient word in this sense / and now published in their Bibles to distinguish other writings from the authentick scriptures ) willing mee to goe to the matter yt self / drawing by firme conclusion / that nothing is to be allowed any place in the Church / which is not the perfect rule yt self in writing or without errour vttered in speach / and he wil yeild . This I did proue vnto him by an Argument hee was not able to answere / and did leaue out the word Apocrypha , thus . Only the Canonical Scriptures and liuely voice of Gods owne graces are to be brought into the publick assemblies for doctrine and prayer : But mens writings or Collections are neither Canonical Scripture / nor the liuely voice of Gods graces in such as he hath appointed to speake in the publick assēblies . Therfore no mans writings may be brought into nor imposed vpon the publick assemblies for doctrine and prayer . Now where he cauilleth about the perfectnes of the rule and absolute perfectnes of the graces / it doth not help him : For the word of GOD being of necessitie by the lawe and ordinance of God / to be read in our owne language / I trust he will not denye yt to be the written word of GOD for the vnperfectnes of the translation / being ( to the best search the Church can make ) skanned by the original tongue and stil amended / or at least the Church no further bound to yt / then yt shal be found to be the perfect rule : so likewise the liuely voice of GODS graces are not for the imperfectnes to be excluded / being God 's appointed ordinance / neither is anie fault in the translation to be allowed / and errour in doctrine or prayer are presently to be admonished and repented of . Maister Giffard then must denye the Bible translated into our owne language to be the Canonicall Scriptures / and denye the liuely voice of GODS lawfull officers / and such as are therevnto called / in doctrine and prayer / to be the manifestations of the Spirit and vtterance of Gods graces for the assemblie / or els grant the proposition firme : And if hee can put dead mens writinges into the place of either of these / I will yeild . In the meane time I hold such translations to be the worde of GOD / and by Gods ordinance put into our owne lāguage / to all our knowledges retayning the words of GOD / which word and the lyuely vse of Gods owne graces in the mouth of such as he therevnto appointeth / are only to be brought into the publicke assemblies for prayer and doctrine / for GOD hath commanded these vnto vs as his owne ordinances in his assemblies / and no other means wherby either God speaketh vnto vs / or his people vnto him / in the Congregation . To this all the Scriptures beare witnesse / the word is always firme / confirmed with miracles from heauen / and commended to vs by Christ / the Prophetts and Apostles / to be the foundation / Canon / light / lanterne / etc. the graces of the Spirit gyven for the interpretation / prayer / doctrine etc. Christ is ascended vp into heauen / and hath giuen giftes vnto men to serve their tyme and minister in their place in this house . These graces stil renewed / not only in those called of GOD in this seruice for their dayly administration / but newe workmen thrust forth into this haruest / as the Lord of the house disposeth : which graces of his Spirit are compared to two oliue branches / which emptie out of themselues thorow two golden pipes . Zacharie 4.12 . And to seuen thunders which vtter their voices that cannot be written . Away therfore with your patched mass-booke / yt may neither stande for a foundation in Gods house / nor for the lyuely voyces of these thunders : you make yt a monstrous Idoll by putting yt in either of these vses / yet you will make yt serve for both . Wee haue nothing to do with your matters of order / as you vnderstād that order for tyme / place / etc. wee reason of the Spirituall action yt self / when wee entreat of the meanes whereby God speaketh to vs / and appointeth vs to speake vnto him . Wee can cast out the errours in the translatiō or doctrine or prayer / and yet reeaine Gods worde in our owne language / and the liuely voice of his graces in the ●assemblie : When you can do so with your deuises and newe hatched Leitourgies wee will giue eare vnto you and them / till then wee thinck of your counterfeit playes and pleas for your Idolls and detestable sacriledge and high prophanation of GODS ordinances with Iannes and Iambres to resist the truth . Paraphrases wee hold to be mens writinges and expositions / and not the word of GOD / nor the liuely voice of Gods grace of interpretation or prayer / therefore to be excluded this place of service vnto GOD. Thus you see the further you wrastle / the further you make your wares / the best of them / odious to euerie godly conscience . You say I deceiue the simple by gyuing them one crabbe amongst many apples : but you may behold your best apples such as the holy GHOST hath foretold vs Revelation . 18. to be entisements to euil : It is well you will grant my Propositions so sound : and I would wish ( if such de GODS wil ) they might be better sauoured . Nowe because I wil not stand either repeating or contending about Syllogismes / I will take this much yeilded of your owne conclusions / which is as much in effect as I haue affirmed were you teach me thus to reason . No mans writings are the vndoubted truth of God / but haue errours and imperfections : therfore men cannot further ground vpon them / then they be consonant to the Canonicall Scriptures . Againe / The Church is builded vpon the foundation of the Apostles and Prophets : therfore our faith is not to rest vpon mēs writings . Wherevpon doth necessarily follow / that if mens writings may not be builded vpon nor rested vpon / howe should you dreame it lawfull to impose them for lawes vpon the publick assemblies / or to haue them there read to beare rule as the wordes of God ? And this you confessed in an other of your writings / that GOD spake vnto vs out of his vndoubted worde / or by his owne word . If then GOD speake not vnto vs by mens writinges that be of priuate interpretation / in the assemblie / nor that they can be made groundwork to buyld our faith vpon / or to rest assured vpon / yt will be granted I hope that they are not to be imposed v●on the publick assemblies as lawes and rules / but left to euerie mans private vse in their libertie / as they will answere for themselues what vse they put them to / and whither they doe not prefer them before the booke of GOD / or preiudice themselves by them . This first poinct is then plaine / That only GODS vndoubted worde is to be imposed / brought in / ād maintayned in the publick assemblies as lawes and rules / no other writings being authentick or Canonical . But here Mr. Giffard doth in effect affirme / that the word of God yt self is not authentick or Canonical / except in the Hebrew or Greeke Copie : Wherin he goeth a litle beyond the Papists / that wil yet allow the worde of GOD in latine : And if it shoulde be defended / that the worde of GOD were not the worde yt self that wee haue in our owne language / it will follow that no man could haue assurance of faith / except he vnderstoode both Hebrew and Greeke / yea be able soundly to interpret the Scriptures in both . If the translations be so far mens writings that yt ceaseth generally to be the word of GOD that is not written in Hebrew or Greek / and mens writinges not to be grounded or rested vpon / where shall our assurance stand ? And might not Mr. Giffard as well say the Hebrew and Greek Copi● are but paper anky●ck / many faults and errours by the print in vowells / accents letters / and so conclude we had not Authentick or canonicall Scriptures at al / except mens erronious writings might be of equall authoritie in the assemblie that the Scriptures ? must he not beare with mee in accompting him an Atheist or Libertine in thus reasoning ? Hence then we see whiles you go about to abase the Canonicall Scriptures / and extol your patched Le●tourgie you fall into manie blasphemies / as I haue before told you . Wee hold yt the word of GOD in what language soeuer / stil reiecting the errours in the print / in the translations etc. as they are knowne vnto vs / and not the word y● self for the imperfections or errours in the translation and print . Now when you can make that which remayneth the vndoubted worde of God / not agreable only but an Authentick approued Canonicall Scripture / authorised from God to be the verie eternal foundation and rules / limitts and lawes giuen by himself vnto his people you may lift vp your 〈◊〉 Dagō into this place / if there be some truth in their writings ( as what mens writings haue not some / and the holy name of GOD verie much ) yet is that truth in the Scripture yt self and here so mingled with chaffe / that it were not only vnprofitable and a hinderance of the true vse of GODS worde / but an abolishing and defacing of the word yt self / the maiestie whereof ought to terrifie you from this presumption . And where you say that you decide not controversies by anie translation / but by the Authentick Copies of the Hebrew and Greke / I trust you speak only of such as are able by the interpretation thereof so to decide controversies / and holde it not vnlawfull for anie such as haue not that help / to convince errour by the powre of the word and conferring one place with an other in anie translation / according to the analogie of faith / though I grant we ought to vse the best approued . But if this were not lawfull surely no man might prophesie in the Church / which hath not the gift of interpretation of the tongue / neither might any affirme any Scripture to be true but they wich haue knowledg of tongues : How blasphemous is this g●are / whiles you are ignorant of the powre / wisdome and agreement of the word and Spirit and diuersitie of giftes giuen vnto men : The Word and the Spirit approue ech other / and beare w●●ness ech of other / in what language soeuer GOD giueth yt / to our vnderstanding . Prophesie and knowledg of tongues are two seueral giftes not alwayes giuen to one member / but distributed as God in his wisdome hath appointed . 1. Cor. 12. and prophesie commanded for the more excellent Cap. 14. But this is sufficient in this place / that the word of God is the word of God in what language soeuer / and to accompt yt being verbatim translated or at least so far foorth faithfully translated / mans writing / were blasphemie : but mens writings can neuer be so holden the authentick Scriptures of God / how agreable to the wo●● soeuer they be . My argument is then firme / and thus left vpon you : Those writings which be not the word of God being imperfect / and neuer without error / may not be imponed as lawes and Canons vpon the publick assemblies / or there be read or interpreted / or offred vp in worship : But such are al mens writings that be not the authentick word of God yt self ▪ The publick assemblies are only bound to the reading and interpretation of the Scriptures / which God hath ordeined to be read in a knowne language / ād for prayer and prophesie hath ordeined the liuely voice of his owne graces in the mouth of such as he hath appointed to be the mouth of the Congregation vnto him ād his mouth vnto thē . So that your patched Leitourgie / paraphrases songes in rime / homelies / and al your dead mens writings / are cast forth of the publick assemblies / and manifest to be Idols when they are thrust into that place . Now where I ●●ledged that the binding of the publick assēblie / yea of all assemblies / to certeyne writings of men euerie day and yeare their number and portion of words daylie mōthly and yearely in al assēblies the same matter and words reiterated in s●ead of powring forth their hearts vnto God according to their present needs and occasions was a setting of themselves in Gods seate and taking the office of his Spirit / which only knoweth the wantes of the seueral assemblies according to their diuerse occasions / he runneth away from the matter / as one vnwilling to heare of this their Tautologia and counter●et babling / demāding wheter euerie one should vtter their owne perticular wantes in the publick assemblie / or should pray nothing but that euerie one feeleth the present want of in himself / or should tell the Minister before hand what euerie one of their wantes were ▪ then how the Minister should remember al. Are these any thing but m●re cauils ? can any of these follow vpon the former doctrine ? And let him looke againe / whether he that is the mouth of the Congregation vnto God in publick prayer / must not consider the present publick occasions of that publick assemblie / and thereafter frame his prayers / all the people ioyning in heart to his words of petition or thanksgiuing / saying Amen to so much as he asketh according to the wil of God and neede of the time / yea and if they haue not feeling in such prayers / they are vnfeeling members : yet neither doth he intermedle with private or secret wātes / neither neede they tell him them he is sent for the publick affaires of the Church / to commend the seueral actions general and publick / vnto God : And as they are diverse in everie assemblie / so must he be a mā of wisdome to know / see / and consider them / lest they al rashly step into the house of God to offer vp the sacrifie of fooles / and make a counterfeit babling Eccle. 4. Yet the sinne of this is nothing comparable to the do●ng your Priests cast forth by pratling ouer your English Portuis / which the Lord will one day cast in your faces . As then in priuate prayer we are to lay forth our owne wantes and estate of our owne soule / which cannot be done by reading an other mans writings / alwayes singing one song / customably repeating in superstition certeine words / our hearts neuer ripped vp / examined / nor the diseases therof layd open vnto God / seeking due cure : So the man that is the mouth of the whole assemblie prayeth / as the mouth of one bodie / for al their open publick present wantes and occasions : Which occasions / considering the persons and actions / are diverse and cannot be written for one assemblie before hand / muchlesse for all assemblies in a whole kingdome / neither by man nor Angel. See thē the mockerye of your service booke / and what Idolatrie is committed by yt / to the abandoning true prayer according to the present wantes and occasion . The next thing to be cōsidered / is / about making of lawes in the worship of God. Where he would persuade vs that their whole Leitourgie conteining al their publick worship / gouernmēt / offices and ordinances of their Church / be but matters of order and conveniencie . Then the compelling and teaching the publick assemblie to reade ouer mens writings both as Canōs and lawes in the Church / ād publickly ād priuately to offer them vp in stead of true prayer ād holy invocatiō is a matter of comelines and conveniencie . In the meane time it must be a turning away of the whole order and ordināces of God : For what is the whole Testament of Christ but an order for euerie office / person / action in the Church / if he wil haue it taxis and then must confesse their Leitourgie an other order of publick administratiō / and so as I haue said an other Gospel / an other Testament / a setting vp an other worship . And herevpon I trust I may cal al this an adding to the word of God / yea I wil go a litle further / an abolishing and disabling and dishonoring of the word yt self and graces of his spirit . And whither all this smoke of the bottomlesse pyt may not be reproued with these Scriptures / not only Proverb . 30. verse 5.6 . Deut. 4. verse . 32 , but also Revel . 22. verse 18 19. let the godly ponder and search : and let the fearefulnes of the threats deterre all flesh from presuming to alter the ordinances / lawes and worship of the most high God. And that the verie reading of an other mans writing for my owne prayer / or the prayer of the Church / in stead of powring foorth our owne hearts / is a changing of the whole worship into the making mens writing an Idoll / which is by these places condemned as an accursed sinne : let the most hard text ( as he in carnall wonder exclaymeth ) be looked into Revel . 22. verse 18.19 . The words are plaine : If anie man put or add any thing vnto these / or if anie man take away from these words / he shal be iudged as followeth . Now if the adding an other whole Worship / and suppressing of that God hath apointed / be not an adding to these things written / gyue sentence as you wil answere . O ( saith he ) but it is said God wil add vnto such al the plagues written in this booke / and there is in this booke mentioned the lake of fire : As though the lake of fire is not due for euery sinne / and yet not euery one that committeth sinne to be condemned / what sinne is it that deserueth not the eternall wrath of God ? yet not euery one that sinneth giuē ouer to that iudgmēt / for ei●her yt may be of ignorance / or of negligence / and washed away by repentance in the blood of Christ / or it may be repented of and lest when wee see yt . Mr. Giffard hath read wel the curses of the law and all the curses due for sinne that seeth not how many curses the law and the Prophets pronounced vpon sinne / to call the persons themselues to repentance : shewing together the equitie of God● law / and yet withal the free mercye of God to al that truly repēt their euil wayes . All that receiue the Beastes marke in their hand or forehead / are thretned to be cast with the Beast and false Prophet into that lake / yet i doubt not but manie that haue bene so seduced into that sinne / shal by repentance be saued : Not that I encourage anie to continue in such fearful estate / to hardē their hearts against the threatnings of GOD but that I would haue Maister Giffard to put difference betwene the curse layd to the sinne / and condemnation of the person sinning : And seeing he taketh that lake a perticular seuere threat to the Apostasie vnder ANTICHRIST / I would he had the grace to consider how it lyeth vpon him / whiles he speaketh out of the mouth of the Beast / if he repent not to turne from his euil wayes . Let it further be weighed how ignorantly he chargeth me to condemne al Churches / for this finale examplifying of this Egiptian darknes / Idolatrous worship / and exalting mens writings into this defacing of Gods word and true worship / they neither being guylty of such a sacrilegious Leitourgie / as this Egiptian Calf hatched at Rome / neither are to be presently iudged no Church for others sinne / till they ioyne obstinacie to their transgression . But shift the matter as you wil / or rather as you can appeare before God / I wil not make lesse the sinne / or the iudgment due to sinne / for mens persons no not of whole Churches / if they shal be guilty therin : My desire is by discouerie of the sinne / to bring men to repentance / and vnto the awe of God in his worship : who are guyltie besides your selues in such sacriledge / as to abrogate the Leitourgy of Christ / and set vp an other / or to restraine Gods true worship and to giue life to the image of the Beast / it shilleth me not : let sinne be sinne / and GOD righteous / and them examine yourselves / if they or you be cleare I reioyce / neither do I thinck or can charge them with such Idolatrie as is here erected : I take it you wil be found the sclanderer of other Churches / to hide your owne filthines . But saith Mr. Giffard those Scriptures are against the adding of humane preceptes and lawes to be kept as par●●s of Gods wurship to ●ind the conscience to seek righteousnes and the forgiuenes of sinnes / or the merit of eternal life in them / or against such rules of gouernment as God hath set to be perpetual . In which we must take your meaning to be this / that you grant where anie humane precepts and lawes be enforced as a part of GODS worship / or as lawes to bind the conscience / or when righteousnes is sought in them / and forgiuenes of sinnes by observing of them or merit by them / or if they be against such rules of gouernment as GOD hath let to be perpetuall / if the additions or constitutions be such as anie of these then such lawes and constitutions are against the perfection of the word of God / against Christian libertie / and in the chief things which concerne Gods worship against the ground and foundation of our faith and so a thing most detestable and accursed / which our Sauiour CHRIST refused iustly to obserue with the blinde Pharis●is / wherein you haue granted as much as I euer affirmed : For is not your whole Leitournie being an other then CHRISTS Testament your whole reading mens writings in place and in stead of laying forth your owne present wantes and occasions in prayer to God humane constitutions / ād made a parte of Gods worship ? at least such pretended worship as you thinke good enough for him ? Weygh the matter vnrightly : Againe / whither your whole Antichristian gouernment / offices / Courtes and ministerie / be not constitutions and ordinances against such rules of Christs gouernment as be perpetual and an innovating of his Testament / examine / which you shall soone perceiue / if you looke but what Christs perpetuall ordinances / offices / officers and lawes for the guyding / ordering and gouerning of his CHURCH be / prescribing euerie one their place / dutie and limits iointly and seuerally / and not finde your ministerie registered there / but a strange Leitourgie and worship borrowed from the Pope / which came out of the bottomlesse pit / confesse your sacriledge in suppressing CHRISTS whole ministerie and ordinances / and erecting an other for the perpetuitie of his / euen to euerie naile and p●●n : The holy Ghost sheweth that only to be his ministerie / till we be all a perfect body in him / and his whole ministerie and ordinances a kingdome that cannot be shaken . Hebre. 12. Ephes. 4. a commandement to be kept vndefiled till the apearing of IESUS CHRIST : his Scepter an euerlasting Scepter / the Sonne as faithfull in his house as Moses a servant in the Tabernacle / who made all things according to the paterne : So that it is to be wondred Mr. Giffard should think anie part of Christs gouernment should not be perpetuall / that was giuen by his Apostles the master buylders and layers of the foundation / wherby all actions should be tried to the worlds end . May not Mr. Giffard as wel cal into question the perpetuite of the Testamēt / as the lawes and rules for the governmēt of his Church . Now if your whole false Hierarchie / Offices / Officers / Lawes / Worship / be plainly other then Christs / as in our other writings are proued / and shame will inhibit you to deny / how can you be so drunke with the cup of the Whores fornication / to think you haue no constitutions / lawes or traditions / which are a part of worship / and against such rules of Christs gouernment as the Apostles haue prescribed for the ordring of his howse / and the same ordeyned for all Churches til we become all a perfect bodye in him ? But if Mr. Giffard wil shew himself so voide of al consciēce ād truth to say al their traditionall worship and Antichristian Offices and ordinances be neither part of their worship nor constitutions disanulling the ordinances of Christ / yet wil he confesse I doubt not this kinde of worship and gouernment to be imposed as matters to binde the consciēce / being all the seruice of God they haue / seeing hee woulde also haue al that obserue them not / to be censured and excommunicat for this marchandize : yt were a sore matter a man should be cut of from Christ and his Church / gyuen ouer to Satan / and the iudgment ratified in heauen against soule and bodye / for a matter that byndes not the conscience / As though the soule and bodye ( howsoeuer some things perteine to the one / or is done by the one as proper worke there of ) were not both to be counted when the conscience shal be opened to answere for all done in both / or by eyther of both / even whatsoeuer wee haue done in soule and bodye : and Calvine would but diuide the soule and the bodye in Ciuile causes . But Maister Giffard would goe a note further ● namely / that in the seruice of GOD in such causes as the transgression deserue excommunication / to be no matter bynding the conscience . But it may be Maister Giffard doth suppose / that except the constitutions ecclesiasticall be such , as righteousnes be commanded to be sought in the doing them , and forgiuenes of sinnes and merit by them , all is wel . Then / besides the other hbuses granted / he must de demanded whither those traditions of the Fathers / which our Sauiour Christ and his Disciples refused to observe / were imposed as meritorious / whervnto wee answere / No : For in the superstitious washings of cuppes / of beddes / with al such trincketts / wee see to be no such matter Marke 7. and Christs words in saying / they layde the commandements of God aside to set vp their owne traditions / doth shew wherin the sinne was : namelie / to do and observe such things of vaine glorie / superstition / or custome as God had not inioyned them / and to leaue vndone the lawes and commandements of God / which sinne is your transgression at this day : Reade therfore the 7. of Marke / and 15. of Mathew more diligently . Further those superstitious traditiōs Gal , 4. and Colos. 2. the observing wherof were the denyall of Christ / were neither held meritorious / nor iustification sought by them / manie of them being Iewish ceremonies / sometimes as rudiments commanded of God / now abolished and no further burden to be layde in such outward thinges / no / We reade not that the law of God yt self was eyther commanded / or so observed / as to seeke righteousnes by yt . Now then to the matter : Mr. Giff. thinketh Christ and his Apostles did well in refusing to obey the traditions of the Fathers at the Pharisies commandement , and so must confesse it lawful and a dutie of vs to refuse to observe your Iewish cerimonies and Romish superstitious traditions / which are so manie as euen your whole Leitourgie and worship conteine nothing els / God 's lawes and ordinances not only left vndone but al that pleade for them and seeke to walke in them / persecuted with deadly hatred . And how Mr. Giffard will proue that there is no adding or diminishing to or from the word of God / by imposing and creating more lawes thē God hath made in his worship and gouernmēt of his Church / but such as bee made part of the worship / or bynde the consciēce / or bee meritorious / or against such rules of his gouernment as bee perpetuall though I take all your orders / lawes / worship in this compasse / yet howe you can poue this / I know not / for looke againe vpon the scriptures Pro. 30.5.6 . Deut. 4.2 . and 12.32 . and Gal. 3.15 . Revel . 22.18.19 . and you shal finde / that to add / superordeine / innovate or diminish or take anie thing from the lawes of God already prescribed for his worship / were to abrogate his lawe / to laye further burdens then hee hath layde to make his lawe vnperfect / and set our selves in his seate / yea whatsoeuer wee put to which hee hath not commanded / or whatsoeuer wee inhibit that hee hath commanded / is here forbidden : For this saith the Lorde / Ye shall put nothing vnto the word which I command you , neither shall you take ought therefrom that you may keepe the preceptes of the Lorde your God which I commande you Deut. 4.2 . And that this was as well in the outwarde ordināces of the Temple as in the iudgments / is plaine in the first verse . Againe in the 12. Chap. 32. Whatsoeuer I command you , take heede you do yt ; Thou shalt put nothing therto nor take anie thing therfrom : and in the Proverbs . Euerie word of God is pure , put nothing vnto his wordes lest hee reproue the ād thow bee found a lyer . Now the scripture speaking so absolutely and generaly against al addition or detraction to or from his ordinances / Mr. Giffard ouershooteth himself of his bare word to contradict and limit so expresse commandementes / for these Scriptures ( saith hee ) are against adding of humane preceptes and lawes to bee kept as partes of Gods worship / to bynde the conscience to seeke righteousnes / forgeuenes of sinne / merit in them / or against such rules of gouernmēt as God hath set to be perpetuall . This is true / but this is not all / for the lawe is generall against all inventiōs / traditions / constitutions / whatsoeuer God hath not commanded / as the second Commandment doth also teach . Thou shalt not make to thy self etc. so that God hath left nothing to be layde vpon his Church by commandement / Which he hath not commanded : And therfore that place of the Apostle to the Gal. 3.15 . must be better pervsed : If it be but a mans Testament when yt is confirmed no man doth abrogate yt or superordeine anie thing to yt : CHRISTS Testament then being much more perfect / his whole minde for the ordering of his house manifested therin / it is wicked presumption to alter the ordinances thereof / or to holde them vnmeete or vnsufficient for anie age or estate . Well Mr. Giffard coulde nowe bee content thus far to limit the power of the Church : namelie / to haue her subiect and obedient to his voice : but that he supposeth there may be lawes ecclesiastical made / of things in themselues indifferent : that where the scripture hath commanded such things to be vsed at our libertie for order / for comelynes / edification and glorye of God / as matters of place / time / and such circumstance . But hee here mistaketh his text / for the Lorde commandeth by the Apostle in that place / ● . Corint . 14. that those publique busines and exercises of the assembli●s / shoulde be done in order / in comlynes / to edifying / and doth not leaue somthing to bee commanded / which the maister buylders hath not prescribed : For to binde those thinges by lawe which God hath not bound in his worship / were to add newe traditio●s to bring vs into bondage of the creatures / which the same Apostle denyeth euer to bee brought into bondage vnto 1. Cor. 6.12 . in his owne person teaching vs so to walke : the Lord see in his wisdome cause to leaue them in our libertie / knowing there woulde bee no end of such perticular lawes / especially if he had left it to mans wyt to make and vnmake lawes therin : For the orders you speake of then / meaning circumstances of time / place / kneeling / sitting / standing etc. there can be no further lawes of them / then the Apostle hath set / and ( as the Minister of Christ prescribed ) that al be donne to edifying in comlynies / order / etc. Of theis to set perticular lawes / were to break these generall lawes of God / whereby he teacheth vs the true vse of them / and leaueth them in the Churches libertie as need requireth to vse them or not vse them : Neither can all assemblies bee bound in these thinges to the same in perticular / that being needfull and decent in one / that is not in an other . And in that you woulde haue them no further commanded / then they bee needfull / convenient / decent etc. you condiscend that there can bee no setled lawe in perticular layde vpō the Church in thē : For to vse them so far as they bee convenient / necessarie / and to edifijng is the lawe and commandement of God : and to vse them further at anie mans commandement / were both a breach of Gods lawe / and making the creatures stumbling blockes / Idolles / bondages / and euerie way sinnefull . And when the Church commandeth them so far to be vsed as they are commanded of God / the Churche doth but ratifye and see GODS lawe executed : so that you haue lost your selfe / whiles you sholde haue proued your bold affection : That the Church hath power to ordeyne lawes / for to create or make lawes / which you see the folly of / being nowe driuen to another shift : that in the perticular thinges whereof GOD hath giuen generall lawes / wee may make setled lawes / and yet but for the tyme they be convenient : Wheras in deed GODS lawe is the same and nothing ells . But because they bee necessarye in one place / that bee not in another / at one tyme / that bee not at another / of somme persons / that bee not to other / ther can bee no lawe sett in the perticular one daye for all assemblies in such thinges . Neither shall anye disagrement bee such amongst the seuerall Churches / as need anye contention for them / whiles euerie assemblye doe that wich is to themselues most meet / most convenient and necessary in such things / for the present tyme. The Pastor and Elders were of small discretion if they might not haue these thinges in their libertie : and even these doctrines and examples are in this point against your selfe / which you haue alledged from other CHURCHES . But my purpose is not to contend about mens writings / nor to be drawen into controuersie with other Churches / when I am to deale with your present sinne / for the auoiding wherof you thus rage . If your cause be good / plead it by the Scriptures / and I wil be so farre from casting out darts against al CHURCHES / as I wil not deale with their estate / till I be further occasioned / the rather may I omitt this labour / for that you haue alledged one place of scripture which you suppose wil beare vp all your matter : If yt helpe you not / I see not how you wil defend your assertion . In the 15. of the Acts where it is said the Apostles / Elders / and brethren at Ierusalem met about the question of Circumcision and other Ceremonies of Moses lawe / which some would haue burdened the Gentiles with / we see there ( saith he ) that the Apostles themselves did decree some thing for the time / which afterward were to be altered when the occasion was taken away / namelie / that the Gentiles should absteyne from blood / and from strangled / for auoiding offence to the weak Iues. First let vs see what the decree was / and then it will appeare how litle yt serueth Maister Giffard his purpose : these be the wordes . Act. 15.28.29 . It seemed good to the holy Ghost and to vs , to lay no more burden vpon you then that which is necessary of these thinges , to absteyne from Idolothytes , and from blood , and from strangled , and from fornication ; from which keeping your selues , yee doe well . For one of these / which is ( fornication ) we haue here no question / it being by the moral lawe alwayes forbiden : For the other Maister Giffard would thus reason . The Apostles themselves did decree them for the tyme / therfore the Church hath power to make and ordeyne lawes in things of themselues indifferent / about the worship of God and publick exercises . For our answere / wee would haue Maister Giffard first learne / that he / in saying the Apostles themselves did this by the direction of the holy Ghost / hath ouerthrowen himselfe / for these were the Maister builders / apointed of God to be law makers for the whole Leitourgie and worship of Christ to all posterities / euen all the lawes and ordinances of the newe Testament / confirmed by miracles from heauen / deliuered by their ministery vnto vs : It will not follow then / if the APOSTLES had made and ordeyned some lawe here / that therefore euerie Synoode or anie Synode may impose lawes and commandements by themselves ordeyned / till they shew they haue that power giuen them the Apostles had / and an other Leitourgie to be made / which they shall neuer de able to doe / without a newe CHRIST : Wee haue a sure foundation alreadie laid / wherevpon all Synods and Counsells must build / and suffer their actions to be tryed therby / they haue not power to inioyne one title / which is not by the word of GOD inioyned vs. Further / what did the Apostles here that they had not warrant for : neither would they lay anie yoke or burthen . And as for these thinges / they doe as much binde vs nowe if ther be like cause / namelie / not in Idolothyts / blood / or that which is strangled to offend our weak brethren / if the Iues should be now againe called / neither to offend anie in meate or drinke for whome Christ hath dyed : Neither was ther here any absolute law made of these thinges / nor necessitye for the present tyme / furder then it should bee necessary for the respect set downe / for otherwise it had bene to build againe the thinges destroied / onlye they thus counselled and admonished the Gentiles to vse their libertye in these thinges / as they might gyve noe offence to theyr weake brethren of the Iues / the more to drawe them on in the wayes of CHRIST : for they doe not inioyne yt as a lawe / but tell them they shall doe well if they obserue these thinges / by no necessitye inforced . But wee doe not nowe observe these thinges / the occasions being remoued . True / therfore I trust you will grant / that no man shall bee furder bounde to anye constitution in such thinges indifferent / then there shall bee cause / neyther need wee publicke order to retract : so that you leaue the matter to me / that wee can bee no further bounde in such thinges / then by those rules of edifijng / order / comlines / occasion shall require / so that wee neither need nor can haue setled lawes herein : howe much more bondage and burden is imposed vnder this Antichristian yoke / the thinges being of themselves most lothsome and detestable Popery / abrogating and making voide all the true ordinances lawes and worship of CHRIST / and so inforced as whot persecution procedeth against anie that of conscience absteyne from them let it bee considered . Neither hath there euer bene detracting this thirtye yeares of anye your abhominations / neither is held lawefull for them that seeth them vnlawfull / to forbeare them / without deadlye hate / to bee followed to the death . Blessed bee our GOD / that hath deliuered our soules out of such Egiptian seruitude / our liues are not deare vnto vs / neither shall your reproch moue vs. Nowe concerning the last places of the Treatise / where hee is vtterlye mute in this / that all whiche stand vnder another Hierarchie or spirituall Regiment then CHRISTS / bee by outward profession no true Christians / or vnder the promise of salvation / also for the freedome wee professe in holye obedience to all statutes and ordinances off GOD / as hee hath left vntouched the matter / for which hee aledged the 7. to the Romanes / namelye / the outward professed bondage to a false Spirituall government / so I having before largely expressed my minde in that poinct of doctrine / and in such as then were about these thinges opposed / referre anye that desire the truth herein / to ponder the reasons and proofes there set downe / not minding to repeate againe / or to bee set aworke in vnfolding his troublesome and confuse cauills in abusing this place / or to make further replye / till I see more capeable conceypt in him of such principles of regeneration and sanctification / of freedome and bondage / yet for others direction / one cauil or two shal be breifly set in veiwe . First where hee supposing I had bene in error ( and he himself fast fettered in heresie and seeth it not ) chargeth mee to runne as farre on the other side / as a wheele turned with contrarye motions of the streame / for saying I helde the deare children of GOD might fall into any sinne / except the sinne against the holye GHOST / yet bee restored by repentance / GODS grace so far abounding / alwayes considered ( as then I noted ) that obstinacye in anye sinne / make them to vs the servants of sinne whiles they so remayned / not speaking this to giue leaue or incouragement to presume in the least or first step of sinne / lest GOD leaue them to themselves / but to giue them hope if they returne that haue so fallen : hee excepteth generally against all presumptuous sinne / saying / of frailty Gods childrē may fall / but of presumption hee maketh great doubt / for anye so sinning to bee renued by repentance / for it is spokē of the Maranatha to bee pronounced in this life to none / but that bee in that sinne against the holye Ghost : and here to fill his paper ( as his common shift is / when hee can neither affirme nor denye ) hee putteth me to newe questions : You must ( saith hee ) declare howe filthye incest is / not sinne against the holye GHOST / nor if a man kill his Father or Mother or children / nor witchcraft / nor familiarity with Spirits / is not your meaning that the regenerate man may of presumption and obstinacy commit these ? If Maister Giffard shoulde thus vnderstande the worde may hee is in the same fault to say the regenerate may sinne of frailty : And I answere furder / hee coulde vnderstand the worde may otherwise / if ( as in all his writinges ) hee caryed not this minde to take all in euil part / to quarrell / hee coulde have vnderstood it thus : that God suffereth of his elect to fall into such sinne / yet hee is able to reduce them by repentance / and hath made promise to receive them iff they retourne / and not haue cauilled in this maner in such thinges / the horrour in the verye naming of which sinnes shaketh the flesh and bones of the godlye to heare or behold : so that his drift is but to cast in a litle wormewood / to deface the truth deliuered : Therefore I will onlye prooue the generall doctrine before affirmed / and for these perticulars / let him that taketh pleasure in raking in them / being sinnes not once to bee named amongst GODS children / answere himself . And much better might hee have put his question thus . Whither wilfullye committing of sacriledge / and presumptuous continuing to enchant in a false ministery / with Iannes and Iambres resistinge the truth / persecutinge the light against their knowledge / bee not within the compasse of that sinne against the holye Ghost . That GODS elect after regeneration doe fall into presumptuous sinne / and for a time persist in obstinate sinne / and may bee restored by repentance / I thus prooue : Manie of GODS children may bee excommunicat / and vpon the repentance bee receiued againe / as the incestuous person 1. Cor. 5. therefore do for a time remayne in obstinate sinne . Againe euerie sinne is to bee prayed for / but that one sinne against the holye Ghost 1. Iohn . 5.16 . Therfore presumptuous sinne is committed of GODS elect after regeneration . That all presumptuous sinne is not sinne against the holy GHOST / wee shall see by the discription of that sinne Hebr. 6. and 10. where there is dispyting of the Spirit / accompting the blood of IESUS an vnholy thinge / persecuting the light they haue sometimes tasted of / and such like notes / which are degrees . further then presumption : for there is presumption of ignorance / of rashnes / of hope of mercy / and many times do the Prophets charge the people with rebellion against GOD : so that all presumption cannot have the curse maranatha pronounced vpon it / or the persons not to bee prayed for . But sure I grant / that presumption is neere to that sinne / and there cannot bee that high sinue without presumption . But now if all sinne but sinne of frayltie were vnpardonable / your Clergie were in a wofull case / that thus maynely resist the truth / and persecute GODS servants . Neither is this doctrine anye way contrarie to that I delyvered / namelye / that the regenerat man cannot bee said to stande in bondage to sinne after regeneration / and the servant of GOD at the same time by outwarde profession / for none are in bondage to sinne after their calling to the faith / ( to our iudgment ) but suche as contynue obstinate in their open knowne sinne after due admonition : that such stande not by outwarde profession the servants off CHRIST but of sinne / and are to bee excommunicate / hee willingly granteth : and herevpon merueileth how I shoulde gather / that obstinat grosse sinners shoulde not bee excommunicat : which hee might playnlye perceiue if hee had eyes / for if al the regenerat bee in bondage to sinne / and so the servants of sinne and of Sathan / howe should they cast out an other for bondage out of their fellowship by the power of CHRIST ? If Maister Giffard say / because the obstinate is in greater bondage then the other / this proueth not that the bond can cast out the bond by the power of Christ. Againe / if all bee in bondage / then none can bee houlden without for being in bondage to sinne : so that none shoulde be excommunicat / none without / the worlde and the CHURCH / light and darknes / CHRIST and BELIALL should bee mingled together . To all which hee hath made no answere / but demandeth certeine questions / and maketh such a formall conclusion / as if all were in bondage vnto sinne . His questions I grant all affirmantiuely / yet denye his consequence . Let him plainely proue therfore by euidence of SCRIPTURE / that all that do sinne are bondslaues of sinne / and when hee hath so done / I shall therevpon conclude him a flat Anabaptist in the cheif ground of their profession . Verye gladlye therefore woulde hee leave out the worde ( bondage ) / and falslye accuseth and sclandereth mee / in saying I holde that men can not outwardly appeare sinners / and stand the servants of CHRIST both at a time / which is an open vntruth : Yt is hee / that cannot put difference betwene sinning / and bondage vnto sinne / so that in one worde all his questions are answered : If anie bee in bondage to sinne / hee standeth a seruant thereof . Now for the 7. to the Romanes / the APOSTLE setting forth the strift betwene the flesh and the Spirit / speaketh somtimes in the person of the one ( if I may so speake ) and somtimes of the other / somtimes of the newe man or regenerat part / or of himself so far as hee is regenerat : somtimes of the olde man / which is not wholly slayne / but ful of rebellion striueth for maisterie . Nowe I must demand of him / whether of these two haue the preheminence / dominion and rule in the regenerat / the graces of the Spirit / or the rebellions of the flesh ? The same APOSTLE saith the SPIRIT / and that part off the man renewed there with / which wee call the inner man : In the 8. Cap. he maketh it playne / The lawe of the spirit of life in CHRIST hath freed mee from the lawe of sinne and of death . What is the lawe of the Spirit but the powre / rule / and dominion of the Spirit of GOD in vs ? And what is the lawe of sinne / but the powre of sinne / and bondage / wherewith wee were somtimes led headlong by Sathan at his pleasure / but are nowe freed / that it no more doth reigne or beare rule in vs vnto condemnation . Againe / whosoeuer are ledd by the Spirit of GOD / are the sonnes of God / and in the 7. Cap. 4. and 6. Cap. 16. Knowe you not that to whome you exhibit your selves servants vnto obedience , his servants you are to whome you giue your selves obedient ? David feeling the great assaultes of sinne in his flesh / and his inhabilitie to keepe the Lawe of GOD / earnestlye prayeth vnto the Lorde Direct my steppes in thy worde ( saith hee ) and let none iniquitie haue dominion , over mee . After the stronge man is cast out / CHRIST beareth the rule over vs and in vs / by his Spirit . So the scripture euerye where pronounceth vs Saincts by calling / Kinges / and Priestes / a people set free / not that wee sinne not in thought word and deede howrely and daylie / but that sinne hath not dominion ouer vs : If then wee were in bondage to sinne / wee are the servantes of sinne and of death / which GOD forbid . Where Maister Giffard therfore reasoneth thus : the regeneration is imperfect / therefore the freedome is imperfect / therefore there is some bondage / yt is blasphemie : For first our freedome is perfect in CHRIST / ells his death is not sufficient . Then though our sanctification bee not perfect / yet is there no bondage / but a rebellion of sinne : which if yt shoulde reigne / wee were not the servantes of CHRIST : And while it seemeth for a time to reigne / and wee obstinatly to cleaue vnto yt / wee are iudged ( soe far as men can iudge ) the servantes of yt / and so gyuen ouer from / CHRIST vnto Satan / till the grace of the Spirit againe to our iudgement appeare to beare rule . As for David in the whole yeare after hee had commytted adulterye and murther / hee never pleaded for his sinne when hee was reproued not did no longer cleaue vnto yt . Soe likewise though wee fall and sinne / and bee ledd awaye with sinne / yet are wee not in bondage therevnto / vntil wee obstinatly and wilfully give our selues vnto yt from CHRIST / which you finde not in the 7. to the Roman . but resisting of sinne / a hatred of sinne / a will to doe good / a repentance and contynuall recouerye of himself / and flying vnto Christ. Soe that your doctrine is false / to saye / the Apostle stoode in some spirituall bondage / and my Argument still firme / that these Ministers and people which stande in a professed bondage to a false governmēt / their praiers are an abhomination vnto the Lorde / till they repent and submit themselues vnto CHRIST and his lawes and ordinances . Whiche the Lorde gyue them grace to doe / euen speedely to depart out of the house of bondage / and from all subiection of his Antichristian Hierarchie . Christs vnvvorthie vvitnes for the truth of his Gospell IOHN GREENVVOOD . FINIS . Notes, typically marginal, from the original text Notes for div A02198-e50 Levi. 1.2.3 / 4. Chapt. 1. Cor. 6 / 19. 1. Petri 2 / 5. 〈◊〉 . 21 : 10. ●om . 12.1 . Rom. 8 / 26.15 . Ephe. 4 7.8 / etc. Isa. 28 / 9. etc. Hebr. 5.13 ● / Corin. 3 / 2 Heb. 4 / 16 2 / Eph. 3 / 12 1 Iohn . 2 / ● . Ephes. 6 / 18. Phil. 4 / 6 The whole book of Psalmes Lament . 3.40.41 . Ioel ● / 14 Moses 14 / ● . Prov. 4 / 18 / 19. Luke 11 / 2● / 1 Petri 2 / 2 Ephes. 4 / 13. Mala. 1 / 14. Rō 8 / 26 / 27 1 / Ioh. 2 / 27 1. Tim. 2.1 . Hebr. 13.15 . Ephes. 6.18 Philip. 4 / 6 1. Cor. 14 / 15 Iohn . 4.24 Notes for div A02198-e940 Rom. 8.26 . Gal. 4.6 . 2. Cor. 4.13 . Psalm 5● 17. Psalm 4● ende 43 1. Sam 1.17 Psalm 119 Rev. 2 7.11 1. Tim 3.15 Other foundatiō can no man laye . &c. Gallat 3.15 ●ebr 2.3.4 . and 9.14 . Matt 5.18 2. Timot 3.15.16.17 . rev 22.18.19 ▪ 2. Pet. 1.20 1. Cori 12.7 . Ian. 5.13 . Exo. 23.2 7. Argu. G. Gifford . I. Greenwood . Ia. 4.14 Rom. 8.7 and 11.34 1. Cor 2.16 ●●d 3.19 1. Tim. 4.5 Act. 16.13 ●6 . 1. 〈◊〉 . ● . 1.2.3.4.5 ● ▪ Argu ▪ G. Gi●●ford . I. Greenwood . Gal 1.8.2 Heb. 22.18.19 2. tim 1.13 1 tim 6.14 2. Tes. 2.4 G. Gifford . I. Greenwood . ● Cor 2.16 〈◊〉 2.20 / M. Barrowes refutation discovery , etc. Rev. 14.9 10 . 11.1●● Esa 52.11 Jerem 51.6.45 . Mal 12.6 
A16315	----	Certaine devout prayers of Mr. Bolton upon solemne occasions. Published by E. B. by M. Boltons owne coppy Bolton, Robert, 1572-1631. 1638 Approx. 148 KB of XML-encoded text transcribed from 155 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A16315 STC 3226 ESTC S119263 99854470 99854470 19893 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16315) Transcribed from: (Early English Books Online ; image set 19893) Images scanned from microfilm: (Early English books, 1475-1640 ; 1195:14) Certaine devout prayers of Mr. Bolton upon solemne occasions. Published by E. B. by M. Boltons owne coppy Bolton, Robert, 1572-1631. Gouge, William, 1578-1653. Bagshaw, Edward, d. 1662. [22], 287, [1] p. Printed by George Miller dwelling in Black-Fryers, London : 1638. E.B. = E. Bagshaw. "Epistle to the reader" signed: W. Gouge. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer-books -- Early works to 1800. 2003-07 TCP Assigned for keying and markup 2003-07 Aptara Keyed and coded from ProQuest page images 2004-01 Judith Siefring Sampled and proofread 2004-01 Judith Siefring Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion Certaine Devout PRAYERS OF Mr. BOLTON upon solemne occasions . Published by E.B. by M. Boltons owne Coppy . LONDON , Printed by George Miller dwelling in Black-Fryers . 1638. To the Reader . AMong Treatises fit to be published and read , Treatises of Devotion are most fit : as being freest from offence , and fullest of divine matter . If comparison may bee made betwixt parts of sacred Scripture , the Psalmes of David have an excellency in that they consist of matters of Devotion . Answerable to the stile of his name , is the stile of his book . The stile of his name was , A man after GODS owne heart . For such was his piety and sincerity as GOD was well pleased therewith , and tooke much delight therein . The rather because his devotion towards GOD incited him to doe what GOD required to be done . So the Booke of Psalmes , may well carry this stile , A booke after Gods owne heart , in that nothing is more acceptable unto GOD , nothing wherein hee takes more delight then Devotion . And no booke of sacred Scripture fuller of Devotion then that booke . Most of the Psalmes wholy consist of Prayers or Praises : very few , if any at all , wherein there are not some divine raptures , and such heavenly ejaculations , as manifest an heart full of Devotion . For Devotion is a pious and humble affection to God-wards . Humble through conscience of a mans owne infirmity . Pious through a due consideration of the divine clemency . Such Devotion is never more fully and to the life manifested then in Prayers and Praises . For in these divine duties , if rightly performed , the soule presents it selfe before GOD , and that in a speciall manner , being after a sort even rapt out of the body . Then , if ever , doth the soule , so farre as it is capable , with an holy admiration apprehend the divine Majesty , Purity , Justice , Wisdome , Power , yea Mercy , Goodnesse , and other excellencies wherwith GOD is decked . Then , if ever is the soule brought throughly to discerne its owne infirmity , impurity , basenesse , vilenesse and cursednesse . For contraries paralleld , or laid together doe most lively set forth each other in their owne proper colours . He that liveth in a darke dungeon , will be enamoured with the bright shining of the Sun , when hee can have liberty to see it . And hee that hath long lived under bright Sun-shine , more thorowly discernes the horrour and dammage of darknesse . Now GOD and man are in many respects directly opposite each to other : This opposition is best discerned in our most serious contemplations of Gods excellencies and due consideration of our owne manifold infirmities , which is most to purpose done in acts and exercises of Devotion . In this respect this present Treatise is worthy of all acceptation , even for the subject matter whereof it consisteth , which is divine Devotition . Herein you shall observe GOD most highly advanced ; and man most lowly dejected . GOD advanced above the highest Heavens ; Man dejected below the lowest parts of the earth . GOD magnified in his mercies , and justified in his judgements ; Man judged and condemned according to his just deserts . If the Author of a Worke add any thing to the worth of a Worke , the Author of this Worke must needs add much to the worth of it . For he was a man of a profound judgement , and a zealous spirit : which endowments are most fit for matters of Devotion . Devotion must have fire in it , in which respect a zealous spirit is very requisite . Devotion hath an especiall reference to GOD , in which respect solid judgement is also requisite . As all the true genuine Workes of this Author give evidence of his more then ordinary spirit , so this Modell especially . By it you may perceive what kinde of fire fired the sacrifices which hee offered up to GOD. Wee reade in the Law ( Levit. 9. 24. ) that there came a fire out from the LORD , and consumed upon the Altar the burnt offering . That fire which once came from the LORD being continually preserved , all things which required fier in the Tabernacle were to bee fired therewith , as all manner of sacrifice , and incense . Such a fire , a celestiall , a divine fire , which must needs come from the LORD , set on fire the spirituall sacrifices , and sacred incense which this Priest of the LORD , the Author of this Treatise , offered up to his GOD. We ought therefore to give the more earnest heed heereunto : and to helpe our owne devotion , and to quicken and enflame our own spirits thereby . Without all question the Modells of some eminent persons Devotion , may be a singular helpe to others Devotion . Every one that hath this divine fier of Devotion in his soule , cannot alwaies readily bring fit fuell to make it flame forth . But when fuell is brought by others , it will soone take , and quickly flame out . Neither is this ( as some too weakly , though very violently cavill ) to stint the spirit of supplication . For the worke of the Spirit consists not so much in the words and phrases whereby the matter of Devotion is expressed , as in the intention of the heart , and in the intirenesse and earnestnesse of the affection , wherin the very forme , soule and life of true Devotion consisteth . Otherwise , the spirit of all GODS people in all publicke Liturgies , and formes of prayer would be stinted : yea by this reason the spirit of every one that joyneth with another in prayer ( except his spirit onely who conceiveth and uttereth the prayer ) would be stinted . And if so , then away with publick assemblies for prayer : away with family meetings to call upon GOD : away with all meetings of two or three together in CHRISTS name , notwithstanding CHRISTS promise of being in the midst of them ( Mat. 18. 20. ) But rather away with such proud and preposterous conceits , which cleane crosse the tenour of sacred Scripture , and commendable custome of GODS Church in all ages . Sacred Scripture records sundry prayers conceived and uttered by one , but assented to by sundry others , wherby they became also the prayers of those others . The 102. Psalme beares this title , A Prayer for the afflicted when he is overwhelmed and powreth out his complaint before the LORD . This title apparently sheweth that the Prophet who first penned this Psalme , did it in the persons and for the use of any poore distressed servant of GOD. So as we thereby are taught what to pray when our sins lie heavy upon us , or when we are in any other distresse . It is expressely said that Iohn taught his Disciples to pray , Luke 11. 1. This questionlesse was done by prescribing unto them a forme of prayer . Whereupon when a Disciple of CHRIST said unto him , LORD teach us to pray as John also taught his Disciples , he said unto them , when ye pray , say Our Father which art in Heaven , &c. As Iohn had prescribed a forme to his Disciples , so CHRIST doth to his : and so teacheth them to pray , as Iohn did his . Sundry formes of prayers were by the Ancient Fathers composed for the Churches in their daies . In like manner have all Christian Churches in succeeding ages , had their particular formes . Never had any age , or countrey more pious , pithy formes then ours , some for publick , others for private use , among which the forme here tendered unto thee hath its excellency . As it is lawfull to have such helpe , so may such an helpe be very usefull . W. GOVGE , The Contents . A Prayer upon a solemne occasion . Page 1. A morning Prayer for a Family . p. 30. Another morning Prayer . p. 53. A generall forme of Prayer and praise . p. 88. An evening Prayer . p. 105. A Prayer before a Sermon . p. 116. A Prayer before Sermon . p. 122. A Grace before meate . p. 134. A Prayer before Sermon . p. 135. A Prayer after Sermon . p. 137. An Evening Prayer most usefull in time of warre or invasion . p. 139. The Preachers Prayer . p. 159. A Thankesgiving for the Kings returne from Spaine and a Prayer for his prosperity . p. 163. A Prayer for wholesome and seasonable weather . p. 168. In visitation of the sicke . p. 170. A Prayer when any drawes neare unto death . p. 176. A Prayer in time of Plague . p. 184. & 186. A Prayer for confession of sin p. 215. A Thankesgiving . p. 233. The Authors private Prayer . p. 256. Errata . Page 80. line 1. 〈…〉 reade stirring . pag ▪ 155. l. 5. for bodies reade soules ▪ A Prayer upon a solemne occasion . O Eternall God , most holy and most Glorious , which dwellest in the highest heavens , and with righteousnesse and truth swayest the Scepter of the whole world , thou that art unto the wicked and rebellious wretches a terrible Judge and a consuming fire , but to the humble and repentant sinners a strong tower of defence , and their exceeding great reward . We the most miserable and wretched of all thy creatures , though the most noble by creation ; for they in their kinds and severall conditions doe thee honour and service , but we whom thou hast plac'd in this world for a more singular and extraordinary glorifying of thee ; have not onely made our selves more vile then the basest creatures , and more sencelesse in thy service then the beasts that perish ; but have even combin'd with Satan , with hell and with all the powers of darknesse , to blaspheme and dishonour thy great name , to profane thy Sabbaths , to breake all thy holy Lawes & Commandements . O LORD wee thus sinfull and unworthy , are here ashamed and confounded in thy presence ; for our iniquities are increased over our heads , and our trespasses are growne up unto the heavens , so that if now in thy just judgement , thou shouldst come against us , as wee have many times , and doe daily most justly provoke thee , it had beene farre better for us wee had never beene borne ; Satan would challenge us for his , we should never see thy face againe , nor the heavens , nor the earth , nor all the goodnesse which thou hast prepared for man. From the foule pollution of Originall sinne , which hath universally infected and possest all the powers and parts both of our soules and bodies as from a filthy puddle , have issued all kindes of impurities , many workes of darknesse and fearefull transgressions , both in our thoughts , words and actions . Much profanesse and hardnesse of heart , pride and hypocrisie , contempt of the power of godlinesse and godly men , a sencelesse neglect of thy word and judgements , of the way to Heaven and the salvation of our owne soules . Even the best of us before our calling , wearied our selves in the vaine pleasures and sinnefull fashions of this wretched world , being detain'd by the policies of hell , either in notorious sinnefullnesse , or onely formall hypocrisie . Wee walked with boldnesse in the way of darknesse and of death , after the devices and desires of our owne wicked hearts , in much bitternesse and malice against thy children and their sincerity . Nay and since it hath pleased thee to illighten our understandings with saving knowledge , and to pull us by the power of thy good Spirit out of the slaverie of sinne and Satan into the glorious liberty of thy children : Our best actions and thy good graces in us , have beene fouly stain'd by privie pride and secret hypocrisie ; wee many times stay thy blessings from us by our dullnesse and untowardnesse at religious exercises , and by reason wee doe not faithfully those good things which wee know , wee have the knowledge of many evill things kept from us which wee unadvisedly commit . And whereas heretofore in our new birth , the sins of our unregeneration have wofully vext and disquieted our consciences ; yet such is the wretchednesse of our corrupted nature , that wee have sometimes looked back upon them even with delight , if we have escap'd relapse and backsliding , we doe not with that thankfullnesse and cheerefullnesse , as we ought , embrace in this happy time of grace and peace , those good meanes which thou hast ordained for our comfort and salvation ; So that indeed wee walke not worthy of that blessed vocation whereunto wee are called , but by our many slips , imperfections and carelesnesse , wee bring much discomfort upon our soules , disgrace to our Christian profession , dishonour to thy Majesty , and offence to our brethren . O LORD wee beseech thee for thy holy names sake , and for thy rich mercies in CHRIST JESVS to pardon us all these our offences , and to forgive us all our sinnes knowne and unknowne , howsoever , or whensoever committed , since or before our calling , and to bury them in the death and Passion of our blessed SAVIOVR , and to hide them in His righteousnesse for evermore . There is no comfort to be expected to our conscience wounded with the terrour of sinne , either in Heaven or in Earth , in Angell , Saint , or mortall man , but onely in the spotlesse justice of thy deare Sonne . Perswade therefore we beseech thee , upon a good ground , with plentifull assurance every one of our soules , that his precious blood was shed for our sins in particular , that wee may sensibly feele the forgivenesse of our sinnes and rejoyce in the hope of eternall life . And for the time to come wee humbly intreate thee , to mortifie in us all sinfull affections , unruly lusts , and unlawfull desires , to subdue in us the power of sinne , and every corruption whereby Satan keepes us any way in his slaverie , or at any time gets the dominion over us . Save us we beseech thee from idlenesse , worldlinesse , profanesse , security and all occasions whereby thy good Spirit is grieved in us , our graces weakned , and thy great Name dishonoured . Vouchsafe us the Spirit of judgement , that wee may discerne betwixt the short span of this wretched life , and the length and breadth of immortality , that we never preferre the pleasures of sinne for a moment , and a little glory and preferment in this world , before the testimony of a good conscience , and that excellent waight of glory laid up in Heaven for all thy children . Make us faithfull and conscionable in our Callings , zealous and sincere in all religious duties and services , and wisely resolute to stand for thy honour and truth against all opposition either by divels or wicked men . And so direct , we beseech thee , and sanctifie all our courses , that for a few and evill daies in this vale of teares , wee may so store our selves with spirituall comfort , with a sound heart , with a strong faith and a good conscience , that we may stand firme and sure at the day of our visitation , and when upon our deaths bed we shall bee set upon , by the weakenesse of our owne flesh , the terrors of death , the fearefullnes of the grave , and the firiest darts of Satan , we may comfortably passe thorow them all , in the name and power of thy Son , and be receiv'd with joyfulnes & triumph into those sacred mansions , which he hath already made ready in Heaven for all those that truly love and feare thee . In his blessed name we powre out our soules in thankfullnesse , for all those many blessings and comforts which thou hast vouchsafed us , both upon our soules and bodies , both for this life and a better . For our health , wealth and liberty , our peace , plenty and prosperity , our food , apparell and preservation from our infancy to this very hower , and for all the good meanes of all these . For the free passage of thy glorious Gospell now so many yeares amongst us . But amongst all other temporall blessings of our times , let us never forget , nor we , nor all our posterity for ever , how it pleased thee in our daies miraculously to magnifie the glory of thy mercy in our wonderfull deliverance from the most secret , bloody , and fiery plot of the Gun-powder Treason , that great astonishment of men and Angels . All these outward comforts both publicke and particular are excellent and pretious ; yet they are such as wee have common with the reprobates and those that shall never see thy face with comfort , but after a short time spent in the miserable pleasures of this vaine world , shall bee turn'd to hell and everlasting fire . Wee therefore more especially magnifie thy great name for the more speciall pledges and tokens of thy infinite love , for that it hath pleased thee to confirme and seale unto us by our effectuall calling , and the earnest of thy good Spirit , our Election to eternall life from all eternity , our particular Redemption from the powers of hell by the death of thy Sonne , and an undoubted assurance of the joyes of Heaven in the world to come . Increase in us good LORD , wee beseech thee , daily more and more this blessed assurance , which we infinitely esteeme more deare then tenne thousand worlds , by making us to grow in repentance and faith , and spirituall wisedome , and framing us to the obedience of thy Sonne in all knowledge , love and obedience . Furthermore gracious Father , wee humbly intreate thee , with the bowels of thy tenderest compassions to be mercifull unto thy whole Church and every member thereof . Fence it mightily wee pray thee with the Spirit of truth , knowledge , and zeale and constancy , that in these worst and last daies it may make a strong resistance against the great maine floods of Popery , Schisme , profanesse and Atheisme . Be gracious unto this sinnefull Kingdome , and enter not into judgement with the horrible and crying sinnes , and the many fearefull provocations thereof . In the same looke downe with the speciall eye of providence and protection upon our dread Soveraigne JAMES , by thy grace King of great Brittaine , France and Ireland , Defender of the truly Catholike faith , and in all causes , and over all persons ▪ next and immediatly under thy Sonne CHRIST JESVS in all his Dominions supreme Governour . O LORD as thou hast enlarg'd his royall heart even as the sand which is on the sea-shore for understanding , learning and wisedome , so wee beseech thee to continue unto him a proportionable measure of holinesse , zeale and sanctification for the execution of that great place wherin thou hast set him , and the enlargement of thy Kingdome here on earth . Settle his crowne fast upon his head , that he may long and religiously raigne over us in despight of all his enemies both at home and abroad . Vouchsafe all the graces of thy good Spirit unto his gracious Queene , Plant the true feare of thy great Name in the Princely heart of his Sonne , and let thy watchfull providence and thy loving mercies for ever rest upon all that royall family . Inspire his Honourable Privie Counsell , his Nobility , Gentry , and Magistracy with spirituall wisedome and heavenly understanding . Leade them all into thy Sanctuary , and teach them out of thy holy Word , first and chiefly those things which concerne thy honour and glory , the good of the people which depend upon them , and lastly the comfort of their own soules at the dreadfull day of judgement , when they shall give an account of their stewardships . Enrich we pray thee with thy best graces all the Reverend Bishops and Ministers of this Land , Endew them plentifully with knowledge , zeale , sincerity and discretion , that by their faithfullnesse and conscionable discharge of their duties , the many multitudes in this Land that lie in darknesse , ignorance , profanesse , Popery and Schisme may be brought to the knowledge of thy truth , into a holy obedience to thy heavenly Gospell to their owne everlasting salvation . Blesse and be mercifull to both our Universities , Oxford and Cambridge . Comfort all thy distressed children wheresoever , or howsoever afflicted , whither with Pestilence , Warre , Famine , banishment , sicknesse , poverty , imprisonment , disquietnesse of minde , vexation of conscience , want of spirituall comfort , or what other crosse or calamity soever it pleaseth thee to exercise them with . Give them in the meane time a sure faith in thy promises , and inward comfort in thy blessed Spirit , and in thy good time a happy deliverance , whither by life or death , as it shall be best for thy glory and the good of their owne soules . Lastly , gracious Father for this sacred businesse wee have now in hand , wee humbly beseech thee to blesse and sanctifie unto us at this time the preaching and hearing of thy holy Word , it is the ordinance of thy owne infinite wisedome , it is the glorious instrument which thou hast appointed for the conversion and salvation of the soules of men . But unto us miserable wretches it hath beene many times thorow the barrennesse of our hearts , the secret and deceitfull corruptions of our nature , much sleepinesse and drowsinesse , but as water spilt on the ground , and even the breath of thy Ministers scattered in the aire . Forgive us deare Father all our former untowardnesse , irreverence and unprofitablenes in these holy exercises ; and now at length before we goe downe into our graves , into black and cruell habitations , from whence we must never returne to praise thee upon earth ; let us feele thy divine finger working in us effectually at the preaching of thy Word . Let us have the sence of thine Omnipotency in conquering our corruptions and temptations , that we being thorowly sanctified both in our soules and bodies , forsaking all our knowne sinnes , and labouring with sincerity to please thee in all things , may have our fruit in holinesse , and the end everlasting life . Heare us , &c. A Morning Prayer for a Familie . O LORD our GOD , we pray thee bee mercifull unto us , stirre up we beseech thee our dull hearts , out of a true sence of our sinnes and miseries , and a lively faith ▪ in CHRIST JESVS , and his pretious deservings , to lift up our soules in prayers and praises unto thee . O LORD how are we bound to magnifie thy great Name , for all the loving kindnesse and great mercies vouchsafed us ; for preserving us this night past from the ills ▪ and dangers , which no doubt have befallen many of our brethren , as good by nature as our selves ; for refreshing our fraile bodies with quiet rest and sleepe , and bringing us in health , in strength , and vigour of body to see the light of this day ; for that it hath pleased thee to reveale unto us the mysteries of godlinesse , and some measure of saving truth , which thou hast hid from many thousands of the greatest and wisest of the world ; For that thou hast preserv'd us from many fearefull transgressions and excesses of iniquity , to which our corrupt nature would otherwise have led us . For giving us the being of reasonable creatures , and being borne in this blessed time and part of the world , when and where thy glorious Gospell is on foot , for the continuance of our health and strength of body , for the usefullnesse and vigour of the powers of our soules and sences , of which for abusing them , we have deserv'd ere this , to have beene fearefully deprived . For our ingenuous and godly education , for our Christian company and good counsell we have many times by thy mercies enjoyed . For thy Word and Sacraments , the glorious meanes of our conversion and continuance in grace . For many gracious mercies , by which thou hast laboured gently and fairely to draw us unto thee . For those judgements which thou hast sent to humble us , and to bring us to repentance . For the inlarging of our time for storing our selves with Grace , and comfort against the day of our visitation . For our freedome from many miseries , crosses and vexations which befall other our brethren better then our selves . For that it hath pleased thee by thine everlasting decree out of thine owne boundlesse goodnesse and blessed pleasure to save us from many thousand others which perish everlastingly , and to make us heires of endlesse happinesse , as we are verily perswaded , in the world to come . For preventing and following us with thy saving graces . O LORD , we pray thee , to open our eyes daily more and more , to see and acknowledge these thy great and undeserved mercies upon us ; and to enlarge our hearts sincerely and feelingly to magnifie thy great Name for the same . And as wee humbly intreate thee upon the knees of our soules for pardon and remission of all other sinnes , so especially for our monstrous and harefull ingratitude for thy great and many mercies towards us most wicked and sinfull creatures . We are ashamed and confounded that so much favour , and mercy , and long forbearance should bee extended to such rebellious and carnall wretches as we are . For besides that naturall pollution we drew from the loines of our sinnefull parents , wee have heapt up a great measure of actuall sinnes , since we had the use and exercise of reason , and power and ability to sinne . O LORD our GOD , wee humbly beseech thee to give us a full sight of them all , and a true sence of thy great wrath & indignation against them . Let us have remorse and compunction in our hearts and consciences for them all , in our affections a perfect hate and detestation of the least corruptions and infirmities . And bee thou pleas'd , gracious Father , thorowly to purge and wash our soules with the precious blood of thy deare Sonne , deliver us quite , wee beseech thee , from the guilt , horrour and damnation due unto them . And grant that hereafter wee may walke conscionably and carefully in all our waies , that we suffer no more our poore soules to bee stained with these foule pollutions we have formerly delighted in . Wee confesse and acknowledge to our shame and confusion , that wee have many times vowed betwixt thee and our owne soules , that wee would watch more carefully over our owne hearts , least they should breed and nourish profane , idle and wandering thoughts and imaginations ; over ourtalke , least wee should offend with our tongue , that wee would be more zealous and faithfull in the duties of our calling , in sanctifying thy Sabbaths , receiving thy Sacraments , hearing thy Word , in Christian conference , company , meditation and all other holy duties : but alas , all these good purposes have beene but as the morning dew , we have even in short time broken our vowes , growne cold againe , dull and formall , to the much greefe of thy good Spirit , and discomfort of our owne soules . Now LORD wee pray thee deale mercifully with us in this point , forgive our many frailties and infirmities herein ; and at length thorowly sanctifie us , draw our affections from the false glory and sinfull pleasures of this vaine world , and fasten them there , where true , sound and lasting comfort is to be enjoyed . Give us wise and understanding hearts , that we may see and perceive those things that belong to thy glory and the salvation of our own soules , and sanctified wills and holy affections to follow and pursue them with all earnestnesse , zeale and fervency of spirit . Let us even this day get some ground against Satan , and forwardnesse in the course of Sanctification . Let us store our selves with some new godly purposes and holy resolutions to doe thy will , and keepe thy righteous commandements . Fill our hearts daily more and more with all saving graces and the virtues of CHRIST JESVS . Cause us perpetually to keepe in minde , and consider that we are but as pilgrims and strangers here in this world , that wee must shortly depart hence , and never returne againe , but presently come to judgement , and receive an everlasting reward according to our workes . Weaken wee beseech thee daily more and more the power of sinne in us , let us feele it decay and loose its hold and haunt in us , and strengthen in us the power of grace , the new man , and all spirituall comforts . Neither pray wee for our selves onely , but for all thy deare children , fellow heires with us of everlasting happinesse in what part of the world soever they be . LORD we pray thee to be continually present with them with all thy comforts and mercies , let thy good Spirit leade them into all truth , let the wings of thy providence and protection stretch over them all . And such as yet lie in profanesse and under the shadow of death , hasten their conversion , reveale unto them the glorious comforts of grace , and let the powers of darknesse hold them no longer . LORD be mercifull unto this sinnefull Kingdome wherein we live , and enter not into judgement with the horrible rebellions and fearefull abominations thereof . Stay the rage of prophanesse that fearefully overflowes in all places , to thy great dishonour and griefe of thy children . Stop the crying sinnes of the time , and recover thine owne glory out of the hands of thy creatures whosoever they be . Glorifie thine owne selfe , and refresh and cheere up thy children . Prosper thy Gospell amongst us , grant it a free and comfortable passage , send it where it is not , keepe and prosper it where it is , let thy blessings ever follow it , and thy mighty power uphold it . Oppose thy selfe against them that oppose against it , and let them know , that it is thine owne glory that is in hand , and that they set themselves against the mighty GOD of Heaven and Earth . Disburden thy Church wee pray thee of all ignorant , factious and scandalous Ministers , and plant in their roomes men of care and conscience , sensible of the great charge they have undertaken , truly fearing thee , and holding it their greatest comfort in this world to save the soules of men . Blesse we pray thee our Prince and people , Magistrates and Ministers , all degrees and estates from the highest to the lowest . Sanctifie and furnish every one of them with all needfull graces fit both for the faithfull discharge of those particular places wherein thou hast set them , and that they may doe thee the best and utmost service they can possibly . Direct and guide with the Spirit of wisedome all his Counsellors , that they may chiefly and principally advise those things , which may make for the advancement of thy glory , and comfort of thy children . Be mercifull to all Christian Families , to this familie here present , continue thy grace and mercy upon it , and let thy loving kindnesse and comforts of salvation never depart from it . Remember in mercy and love all mourners in Sion . Comfort all those that are any waies afflicted , binde up the broken and contrite heart with thy sweetest comforts . Give strength and life of grace to those that are babes in CHRIST , recover those that are fallen , preserve those that stand , uphold those that are declining , continue all in their first love , &c. and increase in every one of them daily more and more christian resolution , zeale and forwardnesse , that they may glorifie thee in all their courses farre more then ever they have done heretofore . Lastly , we pray thee be mercifull to all those , whom thou hast made , in more speciall manner , the instruments of thy goodnesse and favour unto us , all that thou hast bound unto us with any bond of nature of friendship , or any way made deare unto us , Those who remember us in their prayers , or commend themselves to our most unworthy supplications ; LORD we pray thee bee mercifull unto them , let the light of thy countenance shine upon them , put Religion , thy feare and love every day more and more into their hearts and soules , and let the comforts of godlinesse ever rest upon them . And grant that wee may all with one minde , heart and soule , love , feare , reverence and glorifie thy great Name ; that so after a few daies , spent religiously in this vaine and wretched world , wee may live and raigne with thee everlastingly , in the glorious and endlesse pleasures of the life to come , Heare us , &c. Another Morning Prayer . O LORD we beseech thee gratiously to accept this our Morning sacrifice of prayers and thankes-giving , that we poore wretches offer unto thee the GOD of all glory and Majesty . LORD take from us all dullnesse of heart , all wicked and wandring thoughts ; put into our soules the spirit of prayer with affection , zeale and fervency , that wee may rightly and reverently call upon thy great and glorious Name . O Eternall GOD , most mighty and most fearefull , which dwellest in the highest Heavens , and with thy wise providence directest all things ●o an excellent end ; Thou which art to the wicked and rebellious wretches a terrible Judge and consuming fire ; but to the humble and repentant sinners a strong tower of defence , and their everlasting reward . We the unworthiest of all thy creatures , though the most noble by Creation ; for they in their kindes and severall conditions doe thee honour and service , but wee whom thou hast plac'd in this world for a more excellent glorifying of thee , have not onely made our selves more vile then the basest creatures , and more sencelesse in thy service then the beasts that perish , but have even conspir'd with Hell , Satan and all the powers of darknesse to blaspheme and dishonour thy great Name , to profane thy Sabbaths , to breake all thy holy Lawes and Commandements . Wee O LORD thus wretched and unworthy are here ashamed and confounded in thy presence , for our iniquities are increased over our heads and our trespasses are growen up unto the heaven , and so grievous are they that if thou shouldest require but the least of them at our hands , Satan would chalenge us for his , and we should never see thy face againe , nor the Heavens , nor the Earth , nor all the goodnesse which thou hast prepared for man. The thoughts of our hearts rise up in judgement against us ; for whereas they should be meditating of thy mercies and goodnesse , of honouring thee in our vocations , whereas they should be knit fast unto thy blessed Word , O LORD , they are for the most part idle , wicked , entising , and full of the corruption of our raging concupiscence . The vanity of our talke condemneth us , for whereas our words should be spent in defending thy honour and truth , in reprehending the horrible sinnes of those amongst whom wee live , in giving grace to those that heare us , they are for the most part full of profanesse , worldlinesse and lying . The wickednesse of our deeds cry continually for vengeance and curses upon us ; for besides our many and grosse sins , even our best actions are fearefully infected with privy pride and hypocrisie , whereas they should wholy and principally bee directed to thy honour and glory , they are fouly stained and corrupted with by-respects of credit , pleasure or profit . In hearing thy blessed Word , which wee should count the very crowne and garland of all our delights , we feele in our selves great want of due preparation , reverent attention , meditation and practise . In our prayers that inestimable comfort of a regenerate soule , wee are grievously vexed with dullnesse , wearinesse and by-thoughts . In all other good duties of obedience to thy holy Commandements , we want that courage , zeale and spirituall wisdome , which those excellent mercies thou hast vouchsafed us require at our hands . O LORD for thy great mercies sake forgive us these great sinnes . When we looke upon the vilenesse of our soules , by reason of these many transgressions , we see nothing before our eyes but thy heavy wrath , and everlasting curse , the torments of hell and endlesse confusion ; but yet herein standeth our comfort , wee know that to them which truly thirst after thy kingdome , which is righteousnesse and peace and joy in the HOLY GHOST , which faithfully desire to serve thee in sincerity , though they bee encompassed with many weakenesses , Thou art a Father of infinite mercies and everlasting compassions , and wilt passe by many infirmities of thy deare children . Wee humbly therefore beseech thee , most gracious Father , to bury all our sinnes both before and since our calling in the grave of CHRIST JESVS , and hide them in his righteousnesse for evermore . There is no helpe or comfort to be had either in Heaven or in Earth , in Angels , Saints , or mortall men to our wounded consciences , but onely in the spotlesse justice of thy deare Son. Give assurance therefore we beseech thee to every one of our soules , that his pretious bloud was shed for our sinnes in particular , that wee may sensibly feele the forgivenesse of our sins , and rejoyce in the hope of eternall life . In His blessed name we give thee all possible thankes , for those many mercies and comforts which thou hast plentifully bestowed upon us most unworthy wretches . We thanke thee deare Father for our health , wealth and liberty ; for our peace , plenty and prosperity ; for our food and apparell ; for our preservation from our cradle to this howre , and all the good meanes of these ; but more especially for the more speciall tokens of thy great love ; for these we have common with the reprobates , and those which shall never see thy face with comfort , but after a short time spent in the miserable pleasures of this vaine world , shall be turn'd to hell and everlasting fire . We thanke thee for chusing us before all worlds to be heires of Heaven and Citizens with thy Saints . We thanke thee for confirming unto us our Election by our effectuall calling . O happy be that blessed time , when thy good Spirit put the first motions into our hearts to become thy children . This is the blessing wee infinitely esteeme before al worldly comforts , and wherein is the preciousnesse of all true joy and contentment . O most loving and gracious Father , we beseech thee goe forward with the worke of this our New-birth that thou hast begun in us , and never take away thy hand unto the day of JESVS CHRIST . Thou hast promised , that whom thou hast loved once , thou wilt love for ever , and thou art without all shadow of change , and sooner shall the mountaines bee cast into the Sea before one jot of thy gracious promise fall unto the ground , or one title of thy Word be unaccomplisht . Take from us therefore wee beseech thee all privy pride and hypocrisie , all vanity and vaine-glory , all dullnesse , backwardnesse and security in thy service , which hang so fast on , which cleave so close unto our soules , and fearefully hinder us in the course of godlinesse , but above all things let us never fall backe againe into the grosse and horrible sinnes of our unregeneration . Reveale unto us we beseech thee all our sinnes , give us tender consciences and a continuall increase in spirituall wisedome and heavenly understanding , untill we come unto that happy strength by which the world is crucified unto us and wee unto the world , and bee able to say out of the powerfull feeling of thy goodnesse upon our soules , with thy blessed servant David , GOD is our hope and strength and helpe in troubles ready to bee found . Therefore will we not feare though the earth bee mooved , and though the mountaines fall into the midst of the Sea. Though the waters thereof rage and be troubled , and the mountaines shake at the same . GOOD LORD bee mercifull with the bowells of thy Fatherly compassions unto thy Church , and every member thereof . Be gratious unto this sinnefull Kingdome , and enter not into judgement with the horrible sins thereof . And in the same looke downe we beseech thee , with the speciall eye of providence and protection upon the excellent instrument of thy glory our most gracious Soveraigne . Give him the spirit of zeale , wisedome and governement , that he may long and religiously raigne over us in despight of all his enemies both at home and abroad . Blesse all his Counsellors , both our Universities , Oxford and Cambridge , the Nobility of this Land , the Gentry , all inferiour Magistrates , all Judges and Justices of Peace , those that are imployd in fighting thy battells either by Land or Sea. Give to every one a spirit to his calling . Leade them all into thy Sanctuary , and teach them out of thy holy Word first and chiefly those things which concerne thy honour and glory , the good of the people that depend upon them , and lastly the salvation and comfort of their owne soules at the dreadfull day of judgement , when they shall give an account of their stewardships . Enrich wee beseech thee with many graces of zeale , faithfullnesse and sincerity the Ministers and Preachers of thy holy Word ; blesse their labours that some good may come of them , increase their number , place over every Congregation a faithfull and religious Watchman , that may go in and out before thy people in soundnesse of doctrine and uprightnesse of conversation . Touch the hearts of the many multitudes of this Land , that at length they may turne unto thy truth , and so be delivered out of the tyranny and power of Satan , to the freedome of thy deare Son CHRIST JESVS our LORD . Give successe , good LORD , and prosper all those which in their good purposes seeke the preferment of thy truth by good and lawfull meanes . Blesse all them that thou hast joyned unto us with any bond of love , kinred , or acquaintance , all those whose hearts thou hast stird up to doe us good any manner of waies ; and those also which wish and worke us evill if they belong unto thee . Comfort O LORD with thy sweetest comforts all thy children which are vexed either in soule , or body , whether by Pestilence , Famine , Warre , poverty , imprisonment , sicknesse or banishment : trouble of conscience , vexation of spirit , disquietnesse of minde , want of spirituall comfort , or whatsoever kinde of affliction of body , or mind thou dost try them with . Give them in the meane time faith in thy promises , and comfort in thy Spirit , and in thy good time a happy deliverance , whether by life or by death , as it shall be best to thy honour and glory and good of their owne soules . But especially as we are bound at this time , we humbly intreate thy loving kindnesse and tender mercies , for our poore afflicted brethren and sisters here about us in London , Oxford , and many other places of this Land. O LORD stay thy revenging hand ; Though wee bee but wormes and dust , yet thou art our Creator , and we the worke of thy hands . Thou art our Father , and wee thy children , Thou art our Shepheard , and we thy sheep , Thou art our Redeemer and wee the people whom thou hast bought , Thou art our GOD , and we thine inheritance . Forget not therefore O LORD to be gracious , and shut not up thy loving kindnesse in displeasure ; turne thee againe at the last , and bee gracious unto thy servants . And grant wee beseech thee that these great judgements may effect and worke that for which they were sent , even true humiliation , and undissembled repentance , that we all turning unto thee in truth and sincerity , thou maist turne unto us with thy mercies and everlasting compassions . And whereas we whom of thy great goodnesse thou hast thus long time spared , are as deepe as those whom the Plague hath consumed . Wee beseech thee make us wise by their afflictions , and so informe us in thy feare , that we may frame the rest of our life in all holy obedience according to thy will. Lastly most gracious LORD , wee humbly beseech thee to take us this day under the shadow of thy wings . Let thy Omnipotency be a brazen wall unto us , let thy mighty hand and stretched out arme encompasse us , let thy carefull providence watch over us , and thy blessed Angels pitch about us . And sith wee now enter into the affaires of this day , let not we beseech thee the delights , benefits and honours of this life ensnare our soules , or make a breach into our consciences : for these weake and carnall comforts will never follow us unto the darke places , but when wee shall sit downe in the dust , and say unto corruption thou art our father , and to the worme thou art our mother and sister , then they will all leave us ; nay they will turne to worme-wood and bitternesse . Sanctifie we beseech thee our thoughts , knit them fast unto thy holy Word , and the necessary businesses of our vocation . Keepe , we pray thee , in a sanctified moderation all the affections of our hearts , and stirre our passions that none of them breake out upon us either to dishonour thy Majesty , disquiet our owne consciences , or disgrace our Christian carriage . Let all our words be seasoned with grace , religion and charity . Let every action into which we shall enter this day or ever hereafter , be just and lawfull , and in them blesse us with sincerity of heart , with a godly end and good meanes . O LORD , we beseech thee give us the spirit of judgement , that wee may discerne betweene the short span of this wretched life , and the length and breadth of immortality , that wee never esteeme the pleasures of sinne for a moment , before eternall and everlasting joyes , but even count the best things of this world as dung , as vanity and nothing , nay as worse then vanity and lesse then nothing , for the winning of CHRIST JESVS , and that excellent waight of glory laid up in Heaven for all thy servants . Worke in our hearts wee beseech thee a perfect detestation even of our sweetest and lest sinnes ; let us ever looke upon them in their true nature , and greatest ouglinesse , as accompanied with thy heavie displeasure and fearefullest judgements ; that wee may loath them as a Serpent , and so cease for ever to offend thee in them . And whereas wee are every day afresh to enter combat , not with flesh and blood , but with the Prince of darknesse , the rulers of the ayer , the spirituall craftinesse and pollicies of hell ; vouchsafe us wee beseech thee the compleate armour of true Christians . The brest-plate of righteousnesse , the helmet of salvation , the sword of the Spirit ; but above all the shield of faith , that wee may manfully fight against our corruptions , that we may quench all the fiery darts of Satan , tread the malicious Serpent under our feete , and at our last and greatest fight in godly triumph and through the might and merits of our Captaine JESVS CHRIST , may say with gladnesse and joy , O death where is thy sting , O hell where is thy victory . And in the meane time , for as much as every day wee step neerer our grave , and approach neerer unto thy presence , and that great and fearefull judgement before thy throne , even for our idle words and wandring thoughts , give unto us we beseech thee every day a new grace , a new strength in the course of regeneration , more full assurance of the remission of our sins , till with a wise heart , we have such a feeling of the glory of GOD , and of eternall life , that wee make up our account with the world , and bee at a point with all that is under the Sun. And sith at that day we must answer not onely for the sinnes of our owne persons , but for many sins of those that depend upon us , if we labour not to bring them unto GOD ; for sinnes committed by our ill example ; for sinnes that we have seene and heard in others , and have not grieved & religiously reprehended them . LORD we beseech thee give us an exact and precise care over all our waies ; over our generall calling of Christianity and those particular callings wherein thou hast placed us . And let us never be hindered or discouraged in any good thing by the profane and malicious reproaches of wicked and carnall men , and the many oppositions of Satan ; and the rather because to us it is a blessed marke that we are translated out of darknesse into light , and that we will not runne with them unto the same excesse of ryot : but to them it is a token of perdition . For why should we , good LORD , for the vaine and unjust censures of mortall wretches turne from thee for this little inch of time , and hereafter receive everlasting confusion . A Generall forme of Prayers and praise . LORD prepare our dull and unprepared soules to powre out our petitions with humility , zeale and reverence unto thy great Majesty . LORD make our hearts as mountaines of myrrhe and Incense to send up prayses and thankes-giving to the Sanctuary where thy honour dwelleth . MOst mighty and most glorious God , thou that inhabitest eternity , and dwellest in the light that no man can attaine unto ; at whose terrible presence the mountaines melt away and the Angels hide their faces , yet our most gracious and mercifull Father in CHRIST JESVS , vouchsafing from the height of Heaven to looke upon us vile wormes and dust with the eye of tender compassion , wee thy wretched and sinnefull servants , heires of corruption , children of wrath , sonnes of disobedience ; doe in the name and mediation of thy deare Sonne our blessed Saviour prostrate our selves before thy throne of grace and mercy-seate , begging and craving at thy hands pardon and remission for all our sins . LORD they are most grievous and manifold , most horrible and intollerable . To the originall corruption of our sinfull nature , wherein we were conceived , we have added all kindes of actuall transgressions . All the time before our calling wee gave our selves to wantonnesse , to worke all uncleannesse even with greedinesse , we drunke up sinnes like water , and fed upon iniquity as the horse-leach on corrupt bloods , we drew iniquitie with cords of vanity , and sinne as with cart-ropes . All our thoughts , words and deeds were menstruous , filthy and abhominable , nothing but a slavish service of the world , the flesh and the divell ; since our calling when we should have beene most pure , sincere and sanctified , we have sinned grievously , although not notorious to the world , yet horribly before thine eyes in privy pride , hypocrisie , dullnesse , security , want of zeale and forwardnesse in thy service ; nay LORD we have had many fearefull backslidings into our grossest sinnes , &c. so that now they are become as many in number as the Starres in Heaven , as great as the mountaines , as red as scarlet ; for CHRIST JESVS his sake , for thy infinite mercies sake , and for thy holy Names sake , bury them all in the blessed and bloody wounds of our deare SAVIOVR , that they never rise up at the dreadfull day of judgement to give testimony against our soules to our utter confusion . Hide them all in the bottomelesse Ocean of thy endlesse mercy that they die out of thy remembrance everlastingly . And send we beseech thee into every one of our soules that happy and heavenly assurance of the remission of our sinnes , whence springeth joy and contentment most precious and unvaluable , infinite more worth then ten thousand worlds . LORD wee blesse , praise and magnifie thy great and glorious name , for all those great mercies , benefits and comforts , which out of thy immeasurable bounty thou hast plentifully bestowed upon us . First and chiefly wee humbly thanke thee , for that it hath pleased thee of thy meere favour and love to elect us before the foundation of the world , to be heires of thy immortall Kingdome , for creating us after thine owne image , for redeeming us with the precious blood of thy deare Sonne , for calling us into the glorious liberty of thy sons , for justifying us , for sanctifying us with thy holy Spirit , for the joyfull hope of glorification in the world to come . Confirme unto us we beseech thee these great and incomparable blessings with the sacred testimony of thy holy Spirit . Let thy blessed Spirit tell our spirits that we are thy Elect. Let our sweet Saviour CHRIST JESVS say unto our soules I am your salvation . Seale our salvation unto our soules with the pledge , seale and earnest of thy holy Spirit . Furthermore most gratious Father we humbly thanke thee , for that extraordinary and universall blessing vouchsafed this Land by our gracious and religious King it is the greatest that ever the face of this earth enjoyed , that ever thou bestowedst on thy dearest children . For when wicked men and all the world , as thou knowest , expected that this Land should have beene clothed with fiery persecutions , bloody warres , and all manner of calamities as with a garment ; Thou that sittest in Heaven , and laughest the vaine plots and devises and wicked men to scorne , against all expectation hast covered it with peace , joy , plenty , prosperity , the free passage of thy Gospell , as the seas are covered with water . Put we pray thee into the heart of every one in this Land a true and continuall thankfullnes , a godly and religious resolution to serve thee in holines and righteousnes all the daies of their life . And LORD we beseech thee continue that good worke that thou hast begun , and let him and his posterity in thy feare and true religion , if it be thy blessed pleasure , sit upon the throne of this Land , so long as the Sunne and Moone endureth . Let his Scepter long flourish in his hand , and set his crowne fast upō his head . O mightily preserve him from all the sonnes of violence and mischiefe . Let all those that with forraine invasion attempt the destruction of his person , and desolation of this Land become like Iabin and Sisera that perished at Endor , like Zeba and Zalmunna that became as the dung of the earth . Let all unnaturall practises , and home-bred conspiracies perish as the untimely fruit of a woman and never see the Sun. Inflame his royall heart with true zeale , and love of thy blessed truth , and as thou hast enlarged his kingdomes , so give him a princely and religious courage to enlarge thy Kingdome , and utterly to confound all Heresie , Schisme and the kingdome of Antichrist . Blesse all his privie Counsellors with wisedome from above , that they may put these things into his heart , which chiefly concerne thy honour and glory , the good of thy Church , the safety of his Person and quiet of this Land. Blesse with severall graces all inferiour Magistrates , that they may all faithfully and religiously discharge the severall places wherein they stand . Blesse all his people with religion and loyalty , the Ministery with learning , zeale and sincerity . O LORD go out with his Captaines and men of warre that fight thy battels . We thanke thee also deare Father for blessings more particularly concerning us , for delivering us from Popery , Idolatry , and Superstition , and illightning our understanding with thy blessed truth . Confirme it we beseech thee unto us daily more and more , that if need require , we may confirme it with our dearest bloods . We thanke thee for giving us a taste of the powers of the world to come . Crucifie we beseech thee unto us continually the lusts and corruptions of our sinnefull flesh , that the graces and comforts of regeneration may daily receive in us strength and perfection . We thanke thee for remooving from over our heads those heavie judgements and violls of thy wrath , that our crying sins have continually called for from Heaven ; even all diseases and infirmities of body , all terrours and vexations of conscience , all civill deaths and torments , all shame and confusion ; even that the earth should have opened his mouth and swallowed us quick , the water drowned us , the fier consumed us , vengeance from Heaven overtaken us , thy other creatures devoured us . Grant we beseech thee that hereafter by sound and undissembled repentance , and by agodly life wee may abandon them and the feare of them for evermore . An Evening Prayer . VVE thanke thee most mercifull Father for our health , wealth , food , raiment , preservation from our cradle to this hower ; for thy releeving us in all our needs and necessities , for comforting us so fatherly in all our tribulations and distresses , for sparing us so long a time of repentance and for infinite more blessings which neither our hearts can thinke , nor tongues expresse . Now one thing deare LORD will we beg at thy hands , and that will we crave for evermore , that thou wouldst give us grace and power by thy blessed Spirit to direct and dispose all these excellent blessings both eternall and temporall , chiefly and principally to the honour of thy great Name , to the salvation of our soules , and the good of thy Church . And to this end roote we beseech thee out of our soules all pride , malice , envy , covetousnesse , selfe-love , hypocrisie ; take from us all swearing , lying , vaine and unprofitable talking , al thoughts of Atheisme , Infidelity , uncleanenesse , all the menstruous filthinesse of our abhominable nature . And plant we beseech thee and ingraft deepely into our soules the true feare of thy glorious Name , true humility , true zeale and devotion , true sorrow and repentance for all our sinnes , true spirituall wisdome and heavenly understanding , true hope and charity ; but above all things a true , strong and a lively faith truly to apprehend the death and Passion of our deare Saviour , and in particular and effectually to apply it to our sinfull soules . LORD make it ever powerfull and invincible , but especially in all times of our crosses and afflictions ; but LORD make it most triumphant and glorious even at the hower of death , at our last visitation , when the divell shall set before the eyes of our soules the blacke and ougly catalogue of all our sins , and when hee shall prepare his firiest darts to wound our soules to death , O then let the light of thy heavenly countenance shine upon us , O then let ▪ thy blessed Spirit comfort us with his sweetest comforts , let the fresh bleeding wounds of our deare Saviour appeare gracious and effectuall to our distressed soules . Blesse good LORD , protect and defend thy Church wandring farre and wide over the face of the whole earth . Let thy mighty hand and stretched out arme encompasse it , let thy Omnipotency bee a brazen wall about it ; leade it we beseech thee into all truth , concord and sincerity ; save it from all schismes , errors and heresies ; mightily fence it from bloody Tyrants , hellish Atheists and mercilesse Polititians . Comfort we beseech thee all those that bee comfortlesse , and distressed with sorrow , need , sicknesse , imprisonment , banishment , slanderous tongues , or any other crosse or calamity . Especially good LORD , speake comfortably unto them in whose soules are the arrowes of thine indignation , and the venome thereof drinkes up their spirit , those that groane under the burthen of a vexed conscience , and those that suffer persecution for the testimony of thy truth . LORD give them faith , patience and constancy to abide their triall , and a joyfull issue to all their temptations . And as at this time we are bound wee humbly intreate thy tender mercies and loving kindnesse for all those in this Land that thou hast heavily visited with the Plague of Pestilence . For CHRIST JESUS sake if it be thy blessed pleasure command thy Angell to cease from striking , put up the sword of judgement , which in great wrath and indignation thou hast drawne out against them . And LORD in the meane time give them joy and comfort in thy holy Spirit , that howsoever they be strangely and fearefully tormented in their body in this life , yet they may be assured of eternall happinesse in the life to come . And teach we beseech thee both them and us by thy holy Spirit to take a right view of all our sins , the true causes of thy wrathfull displeasure , and faithfully to repent for the same . And so much the rather O LORD , because the reprobate and such as thou forsakest cannot praise thee nor call upon thy Name , but the broken heart , the sorrowfull mind and a conscience hungring after righteousness shall ever set forth thy praise and glory . Lastly most loving Father we beseech thee take us into thy defence and protection this night , let thy carefull providence watch over us , let thy blessed Angels pitch about us , preserve us from all perills and dangers , from all the assaults of Satan , from vaine , idle , and wicked dreames . Grant unto our bodies comfortable rest and quiet sleepe , but let our soules continually watch for the comming of our Saviour in the clouds to end these last and worst daies . Amen , even so come LORD JESVS , that we with thee and the rest of thy Elect may joyfully and triumphantly ascend unto the heavenly Jerusalem , there to enjoy fullnesse of joy and pleasures at thy right hand for evermore . Our Father which art in Heaven , &c. A Prayer before a Sermon . O LORD prepare our dull and unprepared hearts with feare and humility to enter the presence of thy great and glorious Majesty . O Most gracious God , our loving and mercifull Father in CHRIST JESVS . We thy poore and sinfull servants most humbly beseech thee , at this time to blesse , and sanctifie unto us the hearing of thy holy Word , it is the glorious instrument which thou hast appointed for the conversion and salvation of the soules of men . But unto us miserable wretches and full of pollution , it hath beene many times through the barrennesse of our hearts , the secret and deceitfull corruptions of our nature , but even the breath of thy Ministers scattered in the ayre , and as water spilt upon the ground . Whereas it might be unto some being humbly and reverently received , as a two edged sword , that would enter through even unto the dividing asunder of the soule and the spirit , and of the joynts and the marrow , that would breake in peeces their hard hearts , and strike their conscience with terrour and remorse for their sinnes , a necessary step to regeneration . And whereas it might be unto others a pretious restorative to repaire the ruines of their conscience , and to put life into their dead zeale and affections , graciously to enforme them in all the parts of their callings ; it is but even as a witnesse of our coldnesse , sencelessenesse and unthankefullnesse , registred in the booke of our conscience against the day of our visitation . LORD wee beseech thee out of thy tender compassions to forgive us all our former untowardnesse , irreverence and unprofitablenesse in these holy exercises . And now at length before wee goe downe into our graves , into black and cruell habitations , from whence wee must never returne to praise thee upon earth , let us feele thy divine power working in us effectually at the preaching of thy Word , let us have a sence of thy Omnipotency in in conquering our corruptions and temptations , let thy powerfull Spirit stirre up our hearts , and quicken our affections to embrace the power of religion and true godlinesse , that so being freed from sinne by the blood of CHRIST , and forsaking all our knowne sinnes , and labouring sincerely to please thee in all things , wee may have our fruit in holinesse , and the end everlasting happinesse . A Prayer before Sermon . MOst mercifull Father we humbly beseech thee to give every one of us grace to let these things sink deeply into our hearts . Blesse we beseech thee our wills and affections with sanctified desires to entertaine them , our memories with faithfullnesse to retaine them , our mindes with serious meditations to digest them , our hearts with fervency and prayer for thy blessings upon them , our lives with practise and piety to profit by them . LORD we see clearely that all our pleasures shall die and perish , that our honours shall be laid in the dust , that our gold and silver shall canker , and the rust of of them shall be a witnesse against us at the last day , that outward performances of religious duties without inward sanctification , shall have their portion with Hypocrites in the lake which burneth with fire and brimstrone . Where then shall appeare the lyar , the swearer , the drunkard , the profaner of the Sabbath , the uncleane person , the proud , the idle , the malicious , the carelesse in his calling , even without timely and sound repentance , in the bottomelesse pit of the lowest hell . O then we beseech thee , gracious Father , to vouchsafe us in time wise and understanding hearts , the spirit of judgement to discerne betweene the short span of this miserable life , and the length and breadth of eternity . Let us now at length make a through and deepe search into the state of our soules and consciences , and if wee find that we be not yet possest of that inward sincerity and true happinesse ; let us for ever hereafter , with greatest fervency , earnestnesse and contention of spirit hunger and thirst , labour and strive after saving grace , the power of religion and true godlinesse , that so for a few and evill daies , we stand wisely and resolutely for thy honour and truth , and with comfort and courage running the race of sanctification , may bee provided and furnished with assurance of glory , clearenesse of conscience , strength of faith against the day of our visitation , that when we shall lie downe upon our deaths-bed , and wee know not how soone , we may be able to meete with the fearefull temptations of our sinnefull flesh , the fiery darts of Satan , to encounter with the pangs of death , and terrours of the grave , and so passe with joyfullnesse and triumph to those glorious mansions of light and blessed immortality with thee in the highest heavens . Lastly Gracious Father , for this present holy businesse we have now in hand ; we humbly beseech thee to let thy blessings bee mightily upon thy Word at this time , that it may pierce and enter through to the dividing asunder of the soule and the spirit , of the joynts and the marrow , and to discover the very thoughts and intents of the heart . Keepe we pray thee out of our hearts and heads all troubles , cares , wandrings , humours , passions , prejudice , distractions , deadnesse or whatsoever other cursed let shall be suggested by the divell , or our owne wicked hearts . So sanctifie unto our soules this holy ordinance of thine , that we may handle and heare it with all feeling power and reverence as the Word of thee the true and everliving GOD , and as that by which we must be judged at that last dreadfull day . Make it to be a Word of conversion and enlargement to all them that are yet in the snares of the divell & waies of death : but of strengthening , encouragement and comfort to those that are already thine , that so by thy mercifull blessing it may prove unto every one of us , the savour of life unto life , and thy mighty power unto us for salvation , and that for the LORD CHRIST JESVS his sake : In whose glorious Name and mediation we beg these and all other needfull blessings , concluding in his owne prayer , Our Father , &c. O LORD heare us in these our weake requests , and grant them unto us , and all other things necessary for us , for our bodies , our soules , our callings , or this present action , and for every member of thy Church ; wee beg them all in the name and mediation of CHRIST JESVS thy Sonne and our onely SAVIOVR , to whom with thee and the holy Spirit , be all praise and power , and might , and dominion and thankesgiving ascribed at this time and evermore hereafter , Amen . BLessed are all they that heare the Word of GOD , beleeve it and doe it . The grace of our LORD JESVS CHRIST , and the love of GOD the Father in him , and the most comfortable fellowship , helpe and communion of GOD the HOLY GHOST , be with us all , blesse us , preserve us and keepe us , and every member of his Church in faith , a good , quiet and peaceable conscience , the rest of this day and evermore hereafter . Grace before meate . LORD GOD who hast created all things for the use and comfort of man , and man for thy owne glory ; Make we beseech thee these thy creatures wholesome for our bodies , and us thankfull for them for CHRIST JESVS his sake . A Prayer before Sermon . MOst holy and righteous LORD GOD , we humbly and heartily thanke thee for our preservation this night past , pardon wee beseech thee unto us the sinnes thereof ; And now prepare and sanctifie us , for a right and comfortable serving of thee in this morning sacrifice , and holy duties we take in hand . Illighten our mindes and inlarge our hearts by thine owne good Spirit , that wee may rightly conceive of the great mystery of grace and true meaning of thy holy Word , that we treasure it up in our memories with an holy greedinesse , and after walke by the strength thereof , with all fruitfullnesse and power in all thy waies , all the daies of our life , and that for thy CHRIST his sake . A Prayer after Sermon . O LORD our GOD , thou clearely seest and beholdest from Heaven , what hearts we now bring into thy glorious presence from the businesse of this day , how full of earthlinesse , deadnesse , listlesnesse and unfitnesse to speake unto thee . Wee pray thee for CHRIST his sake to possesse , quicken and sanctifie them by thy blessed Spirit , that they may bee ever feeling and fruitfull in these holy exercises . Make us every day more and more wise , with all thy Saints and elect children unto our eternall salvation in the right understanding , beleeving and obeying of thy blessed Word , and great mystery of godlinesse , in JESVS CHRIST our LORD . An Evening Prayer most usefull in time of warre or invasion . O LORD our GOD , high and mighty , great and fearefull , which dwellest in the highest Heavens and light that no man can attaine unto , which by thy great power hast created Heaven and Earth and all things therein contained , and by thy wise providence directest every thing unto an excellent end . If thou shouldest deale with us in justice , wee deserve to bee plagued with all the horrible and fearefull plagues of Egypt in this world , and hereafter to be perpetually damned , both in body and soule in the lake of hell fier , where there is nothing but endlesse woe , weeping and gnashi●g of teeth . If there bee any sinne we have not committed , it was because we wanted meanes , opportunity , enticement , temptation , or something , not for want of a sinfull disposition in us . If thou shouldest deale with us , as we have dealt with thee , wee should bee presently damned eternally . If thou shouldest be as carelesse of us , as we have beene of thee , and the salvation of our soules , we should never see thy face in Heaven . O LORD fright our heart with a true sight and sence of all our sins . O LORD perswade our hearts , that since thou didst not curse and damne us , when we lay wallowing in horrible sinnes , thou wilt not now cast us away when wee are converted , &c. Thou wilt rather pitty us for our infirmities then condemne us for them . Perswade our soules by that good experience we have had of thy goodnesse that thou wilt be our GOD for ever . Let us not so much feare and abhorre the punishment and guilt of sin , but also the power and tyranny , whereby we are enforced to offend so loving and so gracious a Father . Give us soundnesse of knowledge , purity of heart , holinesse of life , contempt of the world , conquest over our sinnes , the comforts of thy blessed Spirit , a joyfull expectation of our deliverance from sin and sorrow . The spirit of meeknesse and wisedome , the spirit of courage and constancy , the spirit of love and joy , and of a sound mind . Let us be just in our dealings , conscionable in our callings , mercifull , courteous . Let us so comprehend the glorious state to come , that we may bee willing to bee dissolved and to bee with CHRIST . LORD grant that in the middest of a darke world , we may see the brightnesse of thy Heavenly Kingdome , and in this weake tabernacle of small continuance , we may know the dwelling place , which wee shall have for ever in the resurrection of the just . Thou that hast the issues of death in thy hand , I beseech thee in mercy set before mine eyes alwaies the remembrance of thy judgement seate , and my last end , whereby I may be daily stirred up to consider in what great danger I stand through the horrible punishments due unto my sins . Set before us the shortnesse of our owne life , the vanity of all things we enjoy , the excellent waight of glory prepared for all those that love thee , the plagues of the wicked , that great account we must make at our death , that great and terrible day , that having these things in our sight wee may not put our hands to any iniquity . O LORD at this time goe out with the Armies of thy Saints , and that fight thy battells in the whole Christian world . Pardon we pray thee and passe by all their and our sinnes : Helpe us to repent , to renew covenant with thee , and to feare before thee , that they may more cheerefully , couragiously and successively defend their righteous cause . But infatuate we beseech thee the counsells , and strike faintnesse into the heart of al them , that lift their hearts or swords against the kingdome of Jesus Christ. And now find out and call to account the blasphemies , idolatries , cruelties and insolencies of thine and our adversaries , and all the blood of the Martyrs of JESVS CHRIST which they have spilt as water upon the ground . And if they will not returne unto thee , returne it now O LORD GOD of recompences into their bosomes in fury and in jealousie . Make them like a wheele , &c. Psal. 83. 13. Thou hast promised ever to helpe thy people in the needfull time of trouble , even now LORD is the season for thy succour . And therefore we pray thee for JESVS CHRIST his sake to stirre up thy selfe like a man of warre against all those boisterous and railing Rabsakees , that band and combine themselves to put out the glory of Israels , or any of thine anointed . And give us LORD in the meane time pittifull , compassionate and fellow-feeling hearts over the wofull calamities and miseries of thy people in these parts , that we may powre out our hearts more fervently unto thee , and give thee no rest untill for thine owne names sake thou become glorious in giving deliverance and victory unto thy poore humble servants , that trust in thee alone , and call upon thy name . O LORD of Hosts , GOD of Israel , which dwellest betweene the Cherubims , thou art very GOD alone over all the kingdomes of the earth , thou hast made the Heavens and the Earth , Encline thine eares O LORD and heare , Open thine eyes O LORD and see the blasphemies and bloody desolations which thine and our enemies have cruelly brought upon thine owne people . O LORD put on the garments of thy just indignation for clothing . O LORD tread downe our enemies in thy wrath , and make them drunken in thine indignation , and bring downe their strength to the earth . O LORD we are all as an uncleane thing , and all our righteousnesse as filthy rags , and wee all do fade as a leafe , and our iniquities like the winde have taken us away . Rise up O LORD , and let thine enemies be scattered , and let them that hate thee , flee before thee . Returne O LORD to the many thousands of Israel , Numb . 10. 35. Let thy people eate up the Nations their enemies , and bruise their bones , and shoote them through with their arrowes , Numb . 24. 8. That in our songs of praise and solemne thankes giving hereafter thy whole Church may joyfully sing and say , It was not our owne arme or our own sword , O Lord God of Hoasts , that did save us , but thy right hand , and thy holy arme , and the light of thy countenance , because thou didst favour them , Psal. 44. 3. O Lord , though our iniquities testifie against us , deale with us according to thy Name : for our rebellions are many , we have sinned against thee . O thou hope and holy one of Israel , the Saviour thereof in the time of trouble , why art thou as a stranger in the Land , as one that passeth by to tarry for a night , &c. Ier. 14. 9. See Daniels Prayer , Dan. 9. 4. &c. O Lord God destroy not the people of thine inheritance . O Lord our God , thou art God of gods and Lord of lords , a great God , mighty and terrible , which accepteth no persons nor taketh reward , &c. Deut. 10. 17. &c. with all reverence and lowlinesse of spirit , we acknowledge , adore , and onely rely upon thy greatnesse , thy mighty hand and stretched out arme , Deut. 11. 2. And finally we most humbly thanke thee , for that it hath pleased thee to keepe us this day , and all the daies and times of our lives ; beseeching thee that thou wouldest receive us this night into thy holy keeping , that we may have quiet rest , not of bodies alone , but of our bodies also resting from all those things , that are contrary to thy most holy will , attending whilst thou raisest us up in the morning , to doe all those things that thou hast appointed us . Grant that we laying our bodies downe to rest , may be thereby put in mind of our long rest of death : that as we do now lay downe our bodies in bed , so we may be thereby admonished , that hereafter they shall bee laid downe in the grave , to be consumed to dust , earth and ashes , from whence they were taken ; that we having this before our eyes may bee stirred up in mind warily to walke in this our pilgrimage , not knowing when the time shall be of our departure , but alwaies to be found ready with our lamps of pure faith clearely burning , that we may be accepted to meere the Bridegroome , when our Saviour shall call us to judgement at the last day . LORD we deserve that thou shouldst leave us to the vilenesse of our owne hearts , and to the corruptions we nourish in them , and sith wee have so often neglected and abused those good meanes which thou hast ordained for our comfort and salvation , wee even deserve that thou shouldest take them quite from us , or turne them to be curses unto us ; we deserve that thou shouldest say to the ignorant , be ignorant still , to the filthy , be filthy still , to the malicious be malicious still , &c. till we have fild up the measure of our iniquiries ; so that at length thou mightest have a full stroke at our destruction , &c. The Preachers Prayer . GRant that thy Word may bee delivered according to the true meaning of thy Word , as it is left unto us by thy holy Prophets and Apostles , that it may be divided with conscience , wisdome and discretion ; with all plainenesse and evidence , to the capacity of those that are most simple amongst us . And blesse we beseech thee our conceptions and memories that we conceive a right use of those things that shall be delivered , and retaine them in our mindes with full purpose of heart to put them in practise , &c. O LORD bee mercifull unto us , pardon and forgive us all our sinnes , our many abuses of thy great benefits and mercies , especially of thy holy Word , passe by we beseech thee our many infirmities and weaknesses . Sanctifie unto us at this time our hearing , reading and conferring of thy sacred Word . Blesse our conceptions and memories , that we may rightly conceive it , and reteine it in our minds with full purpose of heart to practise it in our lives and conversations . Range into order our worldly and wandring thoughts , that we may with reverence and attention receive it , meditate of it and lay it close unto our hearts , that so by thy good blessing wee may bring forth much and good fruit . A thankesgiving for the Kings returne out of Spaine , and a prayer for his prosperitie . ANd as we are specially and extraordinarily bound at this time , wee humbly and heartily thanke thee , for the safe and comfortable returne of our gracious Prince CHARLES . It hath beene from thy great mercy and goodnesse , that thou hast gone in and out before him , and walkt by him in his most dangerous journey , and kept him in all his waies . That thou hast beene a brazen wall and fiery pillar about him , both by Land and Sea , and preserv'd him , from every hurtfull snare both of soule and body , and broughtst him with peace and comfort againe unto his Fathers house . Blessed and bountifull LORD GOD , we heartily praise and magnifie , we humbly admire and adore , the length , and breadth and height and depth of thy free grace and love therein to thy Church and Gospell and all that are true of heart . Enlarge our hearts , we pray thee , with all heartinesse and truth to blesse thy great and holy Name , the fountaine of all blisse , the author of all our good , the well-spring of immortality and life wherein we live and move and have our being , both naturall , spirituall and eternall . And good LORD goe on with that glorious and happy worke of blessing him still , so settle and establish the feare of thy great Name and truth of our blessed Religion in his Princely heart , that he may stand therein like Mount Sion , and never be removed . So guide and direct , by thine own mercifull hand all those great affaires , which any waies concerne him , and with wisdome from the brest of the everlasting counsell of the LORD JESVS , that hee may hereafter prove a glorious and renowned Instrument for the advancement of the Gospel of JESVS CHRIST that the heavenly lampe of thy blessed truth may shine faire and pure upon us all our daies , and afterwards upon our children , and childrens children to the worlds end , and the comming of JESVS CHRIST the second time . A Prayer for wholesome and seasonable weather . STay thy wrath most gratious Father , wee humbly intreate thee in this heavie judgement that is growing upon us by this unseasonable weather . Thou hast richly loaden and crowned the earth with abundance of thy goodnesse and bounty . Add this mercy we pray thee , to give a convenient season season to gather it in comfortably . We confesse and acknowledge before thee , we farre rather deserve that thou shouldst raine downe fire and brimstone upon our heads for our many horrible sinnes , that great one the contempt of thy Word , which makes us worse then Sodomites , then that thou shouldest answer us in this our desire . But wee beseech thee in mercy make us first sensible of thy just displeasure , to be humbled to the heart root , to part from all our evill waies , and to seeke thy face and favour extraordinarily , and then returne unto us in thy wonted compassion and love . In visitation of the sicke . WE confesse unto thee , mercifull LORD GOD , that out of the consideration of our owne many pollutions and imperfections , and the glorious purity of thy holy nature , wee finde and feele our selves most unworthy , and very fearefull to speake unto thy Majesty , either for our selves or others : yet because it hath pleased thee to give us a commandement and charge to performe this duty of praying one for another , and having a gracious promise annexed of prevailing with thee , if our prayers be faithfull and fervent . We are bold here upon the knees of our soules , with all the instancy and fervency our poore dull hearts can possibly to intreate thy favour and mercy , for thy servant our deare Christian Brother that lies here amongst us upon his bed of sicknesse under thy visiting hand . Oh blessed LORD , we humbly beseech thee for thy CHRIST his sake , thy holy Names sake , thy infinite mercies sake , thy covenant sake to looke downe from Heaven upon him with the eye and affection of tender-heartednesse & love ▪ Let the loving countenance and cheerefull face of JESVS CHRIST shine comfortably upon him , let the powerfull presence of thy sanctifying spirit possesse his heart wholy with all the graces of salvation , and blessings of Heaven , let the word of thy grace put quickning life and sanctifying power into his soule , that it may be rais'd from earth and sin to rest and peace in the bosome of thy compassions . Deale with him , we pray thee , as thou usest to deale with those whom thou fashions and frames for the joyes and pleasures of the life to come . Sanctifie O LORD unto him this present sicknesse , let it by thy blessings upon it breake and plow up his heart soundly and thorowly to search and to try his waies , that so out of the abundance of his feeling , he may powre out a most plentifull and sincere confession of his sinnes before thee , and groanes and sighs and desires unutterable for pardon and remission of them all in the blood of thy Sonne . Let it we pray thee beget and bring forth in him those blessed effects and happy ends , which in such cases thou art wont to worke upon the soules of holy men and women . Let him upon this occasion bee truly humbled under thy mighty hand , with sight of his owne vilenesse , frailty and sinfull miseries , that from thence may spring in him an unfained and longing desire after CHRIST , and comforts of salvation . Let him shake off all carnall security , dependance or confidence upon the arme of flesh , or upon any glory and vanity in this life . Let his repentance upon this occasion be performed unto thee with more sincerity , universality and thorownesse then ever heretofore . A Prayer when any drawes neere unto death . O Mercifull LORD GOD , upon the knees of our soules , and from the ground and bottome of our hearts we humbly beseech thee , that wherein soever Satan hath any waies blinded him , or his own heart deceived him , or how farre soever the image of CHRIST hath beene defaced and decayed in him . All his omissions of good duties , all his defects and wants in faith , repentance , prayer , obedience , &c. or whatsoever , I say wee most humbly beseech thee to forgive and pardon them all for the passions sake of thine onely Sonne . Whatsoever at any time since hee had his being , he hath either thought , or said , or done amisse , doe it away deare LORD , as though it had never beene , and drowne it for ever in the bottomelesse sea of thine owne mercy . Thou hast promised by thy Prophet Isa. 44. 22. that thou wilt put away the transgressions of thy people like a cloud , and their sins as a mist. Now we pray thee let the inflamed heate of thy everlasting love shed thorow the bloody wounds of thy Son , and shining through the Sonne of righteousnesse upon his soule , disperse and dissolve into nothing all his iniquities , transgressions and sins . Thou hast promised by thy Prophet Micah 7. 19. That thou wilt cast them all into the bottome of the Sea. Now blessed LORD GOD , we pray thee , as that mighty host of Pharaoh sunke into the red Sea like a stone , so that neither Sonne of man , nor Sun of Heaven ever saw their faces any more ; so let all his sins bee swallowed up for ever in the red sea of CHRIST JESVS his blood , that they never show their faces againe to his shame , discomfort or confusion . Thou hast told us with thine owne mouth , that thou inhabitest eternity , and dwells in the high and holy place , and yet with him also , that is of a contrite and humble spirit , to revive the spirit of the humble , and to give life to them that are of a contrite heart ; we humbly intreate thee for CHRIST JESUS his sake , that thou wouldest make good this promise to this thy servant , to the utmost sweetnesse and comfort thereof . O blessed LORD GOD , let thy glorious presence shine into his heart with all those sweet refreshings , with which thou art wont to fill those happy soules which depart in thy favour and at peace with thee . Let the pretious deservings and saving blood-shed of CHRIST JESVS appeare fresh unto the eye of his faith : And let the blessed Angell ministring Spirits to thy chosen , at thy appointed time carry his soule with peace and comfort into the bosome of thy glory . O LORD he is now going the way of all flesh , and his habitation is remooving from him like a Shepheards tent . Helpe now LORD in this time of need . Comfort him , wee beseech thee , with all the strength of Heaven . Thou hast within the rich treasury of thy mercy , thine own tender hearted bowells of compassions , the unvaluable blood shed of thy deare Sonne , the unutterable comforts of thy good Spirit , the pretious promises of life , and all the joyes of Heaven , and he hath a poore soule that hungers and thirsts and longs for thy mercy and favour , before all the world . O LORD our GOD wee humbly pray thee crown that soule of his with them all . Let thine own omnipotent hand encompasse him , let the strong arme of the Sonne of GOD mightily protect him from all infernall power , let the Spirit of all comfort raise in his heart those heavenly raptures and sweet exultations of spirit , which are wont to fill the soules of them which are ready to lay hold upon a crowne of life , let thy blessed Angels at thine owne time , carry his soule into the bosome of Abraham , there to raigne with thee in rest , and joy thorow all eternity . A Prayer in time of Plague . O LORD our GOD , remember us wee pray thee in mercy concerning that heavie and sore judgement of the Plague of Pestilence that fearefully walketh in darknesse , and wasteth at noone day , which thy just wrath hath kindled in the chiefe City of this Kingdome . Wee pray thee , good Father , to blesse us with care and wisedome to meete thee now at first with truly remorsefull and repentant hearts , both for our own personall sinnes , and the crying abhominations of the times : Let us seeke thee with fervency and truth in daies of humiliation and fasting , and cry mightily unto thee that so turning al unto thee with unfained repentance and sincere resolution to amend , thou maist in mercy heale our Kingdome , and turne thine indignation away from us . A Prayer in time of Plague . MOst gratious GOD , sith by thy good providence we are met together at this time solemely to humble our selves , and afflict our soules in thy glorious presence , and before thy pure eye , we humbly beseech thee to give unto every one of us spirituall ability , and the saving assistance of thy Holy Spirit , that we may all doe it unfainedly , fruitfully , effectually , in the name of JESVS CHRIST . O Most mighty , and blessed LORD GOD , our ever loving Father in JESVS CHRIST . We poore wretches , thy unworthiest servants , do heere humbly prostrate our selves , our soules and bodies before thy Throne of grace , acknowledging from our hearts , that we are the vilest of all Thy Creatures , by reason of our manifold , and hainous sins , we are defiled and polluted in every power and part both of body and soule , to the very heart roote , and from the beginning of our being , we laid at first a bloudy foundation with Adam in Paradise , which utterly undid all mankinde , and had our hands in that horrible rebellion , which brought all mischiefs and miseries , all sinne and sorrow upon all the sonnes and daughters of Adam from the Creation to the end of the world , yea and all those Hellish woes and tortures which shall lie upon damned soules everlastingly . O LORD strike our hearts with remorse for This sin , of which we take so little notice , that we may bee humbled for it , all the daies of our life ; Wee came into this world very sinkes of all impurity , concupiscence , and filth , we brought with us understandings starke blinde in all heavenly things ; wills stubborne , froward , rebellious to every good word and worke : Memory sinfull and defiled : hard and stony hearts , raging and bedlam passions , earthly and sensuall thoughts and imaginations , dead and guilty consciences ; eyes full of Adultery , wantonnesse , and wandrings , eare open to all rotten and ribald talke , tongues set on fire by hell , hands full of iniquity , feete ready to carry us to all manner of villany , and vanity : even bodies and soules ingrafted into the cursed communion of the Divell , and wicked spirits , by reason of that originall corruption , and crookednesse which we drew from the loines of our sinfull Parents . And this hereditary masse of naturall filth , lurkt in our natures like venome and poison , which made us odious and abominable in thy sight before wee were able to sin : when wee had power to serve the Divell , it broke out upon us into as many fearefull transgressions and abominable lusts , as could possibly proceed from so empoysoned a fountaine . And since that time , good Lord thou knowest we have borne our selves like Traytors and rebells against thy holy Majesty : we have actually transgrest all thy blessed Lawes and Commandements , every manner of way , in thought , word , and deed : fearefully wounding our consciences , greeving thy good spirit , and treasuring up wrath against the day of wrath . O Lord wee have grievously sinned against Thee , by contempt of thy Word , The crying sinne of this place : by Atheisme , ignorance , profanenesse , unbeliefe , distrust of thy providence , carnall security , pride , hypocrisie ; By fearelissnesse , and forgetfullnesse of thy great Majesty , Love of this world , and putting from us the evill day : by impatiency , discontent , inward Idolatry in preferring some Creature before the mighty LORD of Heaven and Earth : By the grosse neglect , or wicked abuse of all the parts and kinde of thy Divine Worship : Pretious and powerfull are those heavenly Ord●nances of thine . Thy Word preached or read , prayer , meditation , conference , vowes , fasting , use of good bookes , good company and the like , some of those have been utterly neglected by us , others quite mard by formality and sloth . We have highly dishonoured thy Majesty , by taking thy great name in vaine : in want of due esteeme , and an holy use of thy Titles , Attributes , Ordinances , Creatures , Workes of justice and mercy abroad in the world . We have fearefully polluted thy Sabboths , and profaned all thy Ordinances upon those blessed daies . And as we have thus wickedly neglected thy Worship and Service in the first place , so wee have beene justly given over to beare our selves wretchedly , and unworthily towards our brethren : we have behaved our selves unthankfully to our Superiours : proudly to our Equals , unmercifully to our Inferiours . Though it may bee we have kept our hand from the grosse act of murder : yet LORD thou know'st our tongues have beene swords , and our hearts full of blood . We have beene defiled with all manner of abominable lusts in our inward parts . Our noble spirits that can never die , have been basely chained downe to the earth ; and kept in a wicked and dunghill slavery , and bondage to the world and worldly things . In our tongues we have beene guilty of a world of wickednesse . But above all , our hearts have beene restlesse fountaines of all ill : innumerable litters , and swarmes of vaine , vile , filthy Thoughts , affections , and desires have continually bred in them ; very thorough-faires have they beene for Satans impure suggestions , to walke up and downe in : in regard of malicious thoughts , very slaughter-houses ; in regard of uncleane lusts , very stewes , and brothel-houses ; in regard of the heate of boyling concupiscence , very hot-houses , and as the Prophet Hos. 7. 4. speakes , like a bakers Oven . And LORD our GOD , these are but the heads of our sins : The branches , streames , and particulars are infinite , able to sinke us into the bottome of ten thousand hells : And that which makes our sinnes a great deale more sinfull , wee have wretchedly and stubbornely committed them against many meanes of sanctification ; against the ministery of thy Word ; against many Sermons and gratious invitations ; against the motions of thy Spirit , the checks of our conscience , the light of our knowledge ; against our vowes , and promises , Thy many fatherly corrections , great mercies , and miraculous patience . Good LORD wee beseech thee to open our eyes , that wee may see the length , and breadth , the height and depth of this our wofull misery : The least of all our sins without repentance may justly bring upon us all manner of plagues and judgements in this world ; dispaire and horror upon our beds of death , and everlasting misery and torment in the world to come . What height of horror then , and depth of hell doe all our fearefull pollutions , and provocations all our life long deserve at thine hands ? Now good LORD our GOD helpe us , and for the blood of CHRIST give unto every one of us before thee this day , true , and saving repentance , unfained godly sorrow for them all . Let them all now come into our mindes , and be represented to the eye of our conscience , as so many fiery Scorpions , out of which , except we take as it were the stings , by turning from them , while it is called to day ; they will sting hereafter with everlasting horrour . Let us looke upon them , as upon so many foule feinds , ( sin made the glorious Angels damned spirits ) how foule then doe they make us , who are sons and daughters of Adam : Let us behold them as so many foule and bloody instruments of CHRIST his death , and cruell cut-throats to our owne soules , &c. Let us cast our eye also upon thy pure eye , and infinite indignation against sin : by considering how in thy fierce wrath thou threwest downe so many glorious Creatures from Heaven . How thou cast Adam and Eve for eating the forbidden fruit out of Paradise , drownedst the whole world , Cursedst Sodome and Gomorrah as it were with hellish flame upon earth into ashes , cast off thine owne people who had beene so deare unto thee : puts sometimes a guilty enraged conscience even into an hell above ground , and hast created and provided the never dying worme , and unquenchable fire , even all the torments in hell , for impenitent sinners . O LORD let these considerations , of the foulenesse of our sinnes , and the fearefullnesse of the curse due thereunto ; but above all the beholding of JESVS CHRIST , dying and bleeding upon the crosse ; make every one of our hearts to breake and burst and bleede within us for them all : That wee may heartily , and abundantly mourne over him whom wee have pierced with them . And then most mercifull Father we humbly beseech thee be graciously pleased to open upon us the blessed fountaine for sin and for uncleanenesse , even the blood of that Immaculate Lambe JESVS CHRIST the holy and the Righteous : Breake thine own sweete Name which is to forgive iniquity , transgression and sin , as a sweete perfume upon our broken hearts , and let our poore soules cast themselves for ever , with a lively and fruitfull faith into the armes of JESVS CHRIST for everlasting safety , and for ever cleave to all the promises in thy blessed Booke , as to the surest Rocke , and let the soundnesse of the Truth of this our cleaving unto Christ , be hereafter testified , and manifested , by an hearty abandoning of all sin ; by all the workes of piety , justice , mercy , and truth , by a sincere respect to all thy Commandements , by a fruitfull partaking of all thy Holy Ordinances , by a spirituall performance of all Christian Duties , by a constant growing in all heavenly graces ; and comfortable going on in the path that is called Holy unto our dying Day . And LORD our GOD , we being thus sincerely humbled , truly comforted and reconciled unto thee in the face of Christ ; we humbly beseech thee to enable us by thy might , to cry mightily unto thee for pardon , and reformation of the sins of this Kingdome , which are many and hainous , and have provoked thee many a yeare ; and to prevaile with Thee in Christs Name , for favour , and mercy upon all our deare brethren and sisters that are now groaning under thy visiting hand . Good LORD wee beseech thee upon this occasion , and blessed opportunity strike through the heart of every one in this land with a true remorse , and godly sorrow , both for his owne personall sins , and all the crying abominations of the time : That so we all turning unto thee with unfained repentance , and sincere resolution to amend , thou mayest in mercy command thine Angell to cease from striking , heale our land and turne thine indignation away from us . It is a heavy judgement , and horrible sicknesse , which devoures now and eates up thy people in our chiefe City : And is fearefully scattered in many places abroad : It is called thine hand , thy sword , the stroake of thine Angell , the snare of the Fowler , the noysome Pestilence , the terrour by night , the arrow that flieth by day , the destruction that wasteth by noone-day , and walketh in the darknesse . O Lord our God , let us be humbled proportionably to the extraordinary terror of thy heavie hand . Thou Lord art acquainted with the anguish of all hearts , with the griefes , and groanes , the necessities , and wants of all distressed ones . And all those poore soules that are still afflicted under thy mighty hand , with the grievous Pestilence in any part of this Kingdome ▪ lie in a most rufull , comfortlesse , and desolate state , ordinarily they are destitute of all outward comforts ; they want the Physitions both of soule and body , the presence , and comforts of their friends , neighbours , and all those who are dearest unto them . They are vexed with the rage of a horrible disease , assaulted with the fearefull sight of all their sinnes , the pangs of death , and terrour of thy dreadfull Tribunall , we humbly beseech thee most mercifull Lord , to ease , comfort , succour , and relieve them all , farre above that which we can either thinke , or speake in their behalfe . Especially Holy Father , we pray thee blesse every one of them , with a right , and holy use of this thine heavy hand upon them , give them saving sorrow , and true repentance , the blood of thy Sonne , pardon of all their sins , perswasion of thy love , peace of conscience , patience to endure their great extremities ; and a full recompence of all their outward desolations , with the sweete , and inward consolations of thy blessed Spirit . And so sanctifie good LORD this sore judgement to the whole Kingdome , that we may all come from under thy visiting hand , as gold out of the furnace , refined from the drosse of our corruptions , and filth of sin , and so fitted and sanctified for the more sincere and glorious service of thy great Majesty unto our dying day . O LORD our GOD , thou beholdest now from Heaven , what hearts we bring now into thy glorious presence , how full of deadnesse , earthly-mindednesse , listlesnesse , and unfitnesse to performe any holy duty with heavenly minds and spirituall affections , we pray thee to stirre them up , and quicken them by thy Holy Spirit , that they may bee ever feeling , and fruitfull in the use of all the Ordinances , give every one of us spirituall ability , and helpe from Heaven , to goe through it with life , and power effectually and pleasingly to thy great Majesty in the name of CHRIST . An other Prayer for confession of sinne . O Eternall GOD , great and fearefull , strong and mighty , yet mercifull , and gratious , long-suffering , abundant in goodnesse , and truth : keeping mercy for thousand , forgiving iniquity , transgression and sin : we poore wretches , vilest creatures doe heere humbly cast downe our selves , at the foot of thy great and glorious Majesty , acknowledging from our hearts , that we are most unworthy to come into thy presence , or to call upon thy dreadfull , and Holy Name . For thou art a GOD of infinite Majesty , and glory , and dwellest in light that no man can attaine unto , and we are vile wormes , dust , and ashes , dwelling in houses of flesh , and Tabernacles of clay , wherein we can doe nothing but sin . Thou art a consuming fire , and we are even as stubble before thee , ready to bee devoured by thy fierce wrath , if thou shouldest deale with us , as we have deserved . Thou art a GOD of pure eyes , and canst not behold iniquity , and we are encompassed , and laden with all manner of pollutions and sinfullnesse . Beside that bloudy rebellion with Adam in Paradise , and cursed Leprosy of Originall sin , which hath universally corrupted all the faculties ▪ and powers of body and soule , filling them with all Hellish poyson , confusion and pronenesse to ill , The whole world hath beene worse for us , since wee came into it , There is nothing in Heaven or in Earth , but so farre as in us lay , we have polluted , wronged , dishonoured and abused it one way or other . 1. We have villanously stroke at the Apple of thy pure eye ; Holy Father , many and many a time , with filthy thoughts , abominable lusts , and fearefull provocations , we have pressed thy mercies , even as a cart is pressed which is full of sheaves , we have shamefully abused the riches of thy goodnesse , forbearance , and long-suffering , leading us to repentance . 2. We have dishonoured thy deare Sonne , by despising him in his Ministery , neglecting his many gratious invitations , persecuting him in his members , and shedding his bloud in the Sacrament . 3. We have grieved thy good Spirit , by putting backe his holy motions , or smoothering them by worldlinesse , lusts , and earthly delights . 4. We have vexed thy blessed Angels , so much as in us lies , besides many other waies , even in this house of thine , with unreverence , drowsinesse , sleepinesse , and the like , where they are beholding with delight the misteries revealed in the Gospell . 5. We have wofully abused all thy creatures , they should have ministred to us continuall matter of heavenly meditation upon thy greatnesse , and goodnesse , power , and providence , &c. but our earthly minds have made no such holy use of them , but wee have covetously and sensually abused them to our owne ends , and carnall contentments . 6. Even this Kingdome , gratious Father , wherein we have beene borne , and bread , and enjoyed many good things , hath beene much worse for us ; For we have had our hands LORD thou knowest in pulling downe upon us , this horrible sicknesse of the plague of Pestilence , and other judgements , both temporall , and spirituall : and without true , and timely repentance , are likely enough to hasten the destroying sword , and besome of destruction to make an end of us . 7. We have abused all thy fatherly corrections , and chastisements laid upon us in love , and for our good , they should have brought forth in us the peaceable and glorious fruits of Righteousnesse , but they have rather begot murmuring , impatiency , and discontentment . 8. We have abused thy mercies , which have beene heaped abundantly upon us above measure , and without number , even to increase our security , and presumption and forgetfullnesse of the evill day . 9. We have abused the most gracious , and glorious day of visitation that ever any people enjoyed upon earth : passing over it very unprofitably , like sons , and daughters of confusion , not gathering any such stock and store of grace , against our ending houre as we might plentifully have done . 10. We have abused all thy blessed Ordinances , those heavenly conduits of all spirituall blessings , grace , and comfort : By our unpreparednesse before , irreverence in the use of them , fruitlesnesse , and want of practise afterward . 11. We have wretchedly abused our owne bodies , and soules , by abandoning them to the service of Satan , and making all our members instruments of unrighteousnesse to sin . Fearefully were they infected with Originall sin at first , but we have made them much more sinfull by our actuall transgressions ever since ; we have added a great deale of folly in respect of the mystery of CHRIST : every way LORD thou knowest we are become exceeding sinfull . We humbly intreate thee in the name of the LORD JESVS to illighten our mindes , and open our eyes , to see the length , and breadth , the height , and depth , of this our sinfull misery , for which thou mightest justly bring upon us all the curses in thy booke , and all the torments in hell , and in the meane time plague us with giving us over to more hardnesse of heart , blindnesse of minde , deadnesse of conscience , slavery under our lusts , a reprobate sence , and to be finally sealed up with the spirit of slumber against the day of vengeance , which are farre worse then all the plagues of Egypt . 1. Thou mightest Holy Father even thine owne selfe for our many dishonours , and disobedience against thee draw that sword against us , that would eate flesh and drinke blood : suffer that wrath to be kindled in thy bosome against us , which would burne unto the bottome of Hell : come against us as a Beare robbed of her whelps , and rent the caule of our hearts , and teare us in peeces like a Lyon when there is none to helpe . 2. Thine owne deare Sonne might for ever deny us his pretious bloud , to wash away the least staine from our sinfull soules . 3. Thy Holy Spirit might never more put any motion into our hearts . 4. Thy blessed Angels might take no more charge over us , or be ministring spirits unto us for our good , but leave us as a prey to that roaring Lyon , and his damned Angels . 5. All the Creatures might come justly armed against us , with their severall stings and rage to make an end of us , for rebelling against thee their Creator . 6. This Kingdome wherein we live , might justly fall into the mouth of some horrible confusion , and we inwrapt in the miseries and desolations thereof . 7. All crosses , afflictions , and thine angry visitations upon us , might be unto us the very beginnings of Hellish paines . 8. Thy many mercies unto us which should leade us unto repentance , might onely serve to far us against the day of slaughter . 9. The day of our gratious visitation might end , and the Sun set upon the Prophets . 10. All thy blessed Ordinances might bee unto us the savour of death unto death . 11. Our bodies and soules might bee most justly cast into the bottome of Hell , there to be tormented with the damned for ever and ever . O LORD our GOD , we humbly beseech thee for the LORD JESUS his sake , let a serious consideration of this our sinfullnesse and cursednesse breake our stony hearts into peeces , make them burst and bleed within us , and good LORD our GOD , we being thus sincerely humbled , let us get faster hold upon the LORD JESVS , with a sound and fruitfull faith then heretofore ; by a stedfast looking upon him , and all his sufferings , and satisfactions , from his comming from thy bosome untill his returning unto thy right hand againe : by survaying all the promises of of life sealed with his blood : by cleaving to his sweetest name : which is to forgive iniquity , transgression and sin : and resting our selves with a thankfull , and joyfull acknowledgement upon that blessed mystery of his free grace , which reacheth from everlasting to everlasting , &c. A Thankesgiving . MOst mighty and most glorious Lord God of Heaven and Earth , our light and life , our Sun and shield : the strength of our hearts , and our portion forever . Thou art the Author of all our good , the fountaine of all our blisse , the well-spring of immortality and life , wherein we live , and move , and have our being , even our naturall , spirituall , and eternall being . And therefore to thy great and glorious Majesty , we render from the bottome of our hearts , all possible praise , and thankesgiving , for all those glorious mercies , and richest favours which thou from time to time , hast abundantly and plentifully vouchsafed unto us most rebellious , unthankfull , and undeserving wretches . We thanke thee for the well-head , and first fountaine of them all , thy love towards us , and of all our good every way , even the good pleasure of thine own good will , thy free grace , and that mercy that reacheth from everlasting to everlasting . We thanke thee for putting us into this world in the best , and blessed part and time thereof . We might have beene borne , and lived in the time of the flood , and so beene drown'd and damn'd , or within the compasse of that almost foure thousand yeares betweene the Creation and the comming of CHRIST , out of the partition wall , and so have had no meanes or ordinary possibility of salvation . But have lived , and dyed in cursed Paganisme , and Heathenish Idolatry ; we might have lived in that darke and damned mid-night , and have beene choakt with the doctrine of divels : wee might have lived at this time of the world , but amongst Turks , Pagans , Infidels , where wee should never have heard savingly of JESVS CHRIST : It 's thy infinite mercy wee have beene borne , and bread , and brought up in this happy time of the world , and blessed corner of the Earth , this illightned Goshan , where we have enjoyed or might have enjoyed , the glorious Gospell of our blessed GOD with such purity , power , and peace . We thank thee blessed GOD for making us reasonable Creatures , capable of grace and immortality . Thou mightest have let us lie for ever in that abhorred state of being nothing , and wee should never have dishonoured thee : Thou mightest have made us of those Angels that are become wicked spirits , and then we had beene irrecoverably lost : Thou mightest have made us Toads , or Tygers , vermine , or any vild thing : and we should never have prooved such Traytors , and rebells against thee as we have beene . O LORD , we praise thee , that thou hast made us of thy noblest Creatures , and given us understandings like the Angels of GOD , so that if we be not cursedly cruell to our owne soules , they may be saved everlastingly by the meanes that we enjoy . We blesse thee Holy Father , for thy Fatherly care of us , being yet in our mothers wombe , wonderfully , and fearefully made : For that miraculous mercy in bringing us into this world , and giving us leave to see this light . For thy gratious watching over us while wee hung upon our mothers breasts , since that time for thy mercifull continuance to us of our life , health , liberty , outward meanes , the use of our wits , limbs , senses ; for all the good wee have had by good yoake-fellowes , good Parents , good children , good servants , good neighbours , good governours , or any of thy good creatures , for every step we have made upon this Earth , every bit of bread we have put into our mouthes , for every draught of aire we have drawne into these fraile bodies , and blessings more then heart can thinke , or tongue tell , and which we can neither possibly remember or expresse . Above all , we of this place are bound to praise thy goodnesse most mercifull GOD , for that most incomparable Jewel , that ever this world had , or sons of men enjoyed , the Ministery of the Word , and meanes of salvation , the discovery of the mystery of CHRIST , and revelation of all thy blessed counsells . By the power whereof so many amongst us , as have truly tasted how gratious and glorious thou art in CHRIST , doe blesse , magnifie , and admire , the bottomelesse depth , and infinite height of thy free grace , for our happy conversion from Satan to the living GOD , for our change from nature to grace , a greater and more glorious work then the Creation of the world , wherein thou hast improved thine owne infinite mercie , the unvaluable merit of thy Sonne , and the mighty worke of the HOLY GHOST , to make us of limbs of the divell members of CHRIST , O blessed be that happy time , that ever we were so new borne . Wee thanke thee for pardoning all our sins , the least of which would have damned us everlastingly : for renewing upon our soules the blessed image of the LORD JESVS , the least glimpse whereof is infinitely more worth then the whole world . We thank thee for the LORD JESVS , and every drop of his pretious blood , and all other sweetnesse wee finde in him ; for thy good Spirit , and his gratious presence and residence in our soules ; for thy blessed selfe , and all the sweete Communion we have with thy holy Majesty ; for the prayers of thy children , Communion of Saints and the Intercession of JESVS CHRIST . We thanke thee heartily for any power or conquest thou givest us at any time over our sins ; for all our ability to doe thee any service , in any part or kinde of thy worship ; for all those afflictions and temptations which thou hast sanctified for our spirituall good ; for all the sweete and heavenly dewes of spirituall joy , which thou hast at any time shed into any of our hearts , from the throne of grace by the influence of thy holy Spirit . Blessed GOD , wee thanke thee infinitely for those glorious mansions of rest , for our everlasting blessings and peace purchased for us , with the blood of CHRIST : for every moment of eternity in the highest Heavens ; where wee shall fully and for ever enjoy pleasures without end and past imagination . O blessed Joyes ! O blessed Eternity ! O ever-blessed GOD ! Furthermore gratious Father , wee heartily praise thee for all those publique favours and blessings , which in great mercy thou hast from time to time vouchsafed unto this Kingdome , wherein we have had a large and comfortable part . We thanke thee good Father for the happy deliverance of this Kingdome from the fiery and bloudy times of Queene Mary ; for raising up Queene Elizabeth , who raised Religion as it were by a miracle from the dead : for all her miraculous deliverances from the cruell conspiracies of the bloody Papists , especially that in 88. For all her blessed daies , wherein so many Holy Saints were sent to Heaven . We thanke thee mercifull GOD , for delivering us from the rage and bloud of that day so long looked for by the Papists , at Queene Elizabeths death ; for the quiet and happy succession of King Iames of blessed memory , and all the peace and prosperity , and freedome from Popery , and the destroying sword , especially the Powder-plot . We thanke thee , Father , most heartily , for the gratious setling of King CHARLES in the Royall Throne , for his life and safety , and the happy daies we enjoy under his blessed raigne : and that thou hast put into his royall heart to give us this blessed liberty , and glorious opportunity , thus to humble our selves , and afflict our soules in publique before thy glorious Majesty . We humbly intreate thee in the name of CHRIST let every one of us receive at thy bountifull hands grace and power to doe it unfainedly , effectually , and savingly . For that purpose let thy blessings fall abundantly from Heaven upon every soule here present , by the Ministery of thy Word , settle fast we pray thee by the finger of thy Holy Spirit in our memories , judgement , affections , hearts and consciences , all those points of Holy Truth with which wee have beene acquainted with this day , that by thy mercifull blessing they may prove thy arme and power to every one of us for our salvation , for the conversion of those who are yet uncalled , and the setting forward of those that are already thine , in the waies of life , all holy conversation , and neerer communion with thy blessed Majesty . At last we cannot but reflect with compassionare hearts upon the grievous miseries and bleeding sorrowes of all our brethren and sisters afflicted with the plague of Pestilence . Thou art a pitifull GOD , full of tendernesse , meltings , and compassions ; thou art the Father of mercies , and GOD of all comforts ; now we humbly intreate thee for thy deare Sonnes sake , for thy infinite mercies sake , for thy holy names sake , of all thy loves unto the LORD JESVS , and that with all the earnestnesse and fervency our poore dull hearts can possibly : that thou wouldest bee pleased to cast downe thy compassionate eye upon them all , stay the hand of thy destroying Angell , spare them good LORD , destroy not the people of thine inheritance , put up we pray thee thy arrowes into thy quiver , and thy sword into the sheath , now at the joynt supplications of all thy deare children who are in this Kingdome , who are even now wrastling with thee with all fervency of spirit , let our poore prayers , and all theirs , even now meeting at the throne of grace , bee mightily strengthened and tendered unto thee by the intercession of the LORD JESVS , and pull downe speedily upon us this mercy and gratious deliverance , that we may praise thee for evermore . Lastly blessed LORD we humbly beseech thee to pardon in mercy all those corruptions , infirmities , faylings , defects and imperfections which have beene mingled with these holy duties , sprinkle all our services , sacrifices and persons with the blood of that immaculate Lambe JESVS CHRIST , the holy and the Righteous : accept them and us gratiously in him in whom thou art well pleased , in whom thy soule doth infinitely delight . And so good Father we put our selves under the wings of thy gratious providence , for our safety and preservation , and our soules into the hands of the Holy Ghost for our further Sanctification , and finall salvation in the name of JESVS CHRIST , to whom with thee and the Holy Ghost , even to thee holiest Father , to thee dearest Saviour , to thee sweetest Spirit , be ascribed eternity , infinitenesse , and everlastingnesse of glory and praise world without end . The Authors private Prayer . O My good and mercifull LORD GOD , most holy and deare Father in JESVS CHRIST , I the vilest of all thy creatures and the worst that ever thou madest , by reason of mine owne horrible sins , doe here come unto thee upon the bended knees of my bleeding soule to intreate thee and beg at thy hands with all the instancy and fervency my poore , dull , cold heart can possibly for pardon , grace and mercy , for favour , compassion and abundant forgivenesse . O LORD my GOD , thou knowest me full well , and thorowly , even to the bottome of my heart and beginning of my being : for besides that I came into this world loaden with an heavie burden and confused Babell of crookednesse and corruption , in every part both of soule and body : thou knowest what a cursed confluence of all manner of pollutions , filthinesse , uncleanenesse , strange abomination , abominable lusts , and every villanous corruption that is wont to spring out of our impoysoned nature , made my poore soule a very sinke and Sodom before I was converted . Reckon up here unto GOD particulars , out of abundance of feeling , with a plentifull and sincere confession , and then goe on . Thus O LORD thou knowest , when thou very mercifully at the first didst call and knocke at my heart by the Ministery of thy Word , with what stubbornenesse , reluctancy and delaies I withstood the worke of thy blessed Spirit for the salvation of my owne poore soule . How loath I was to open the eyes of my understanding to let in the heavenly light of that holy truth , which onely could make mee gracious here and glorious in thy Kingdome hereafter . And when thou hadst something conquered the hardnesse of my heart , so that in some measure I saw the hatefullnesse of my sin , and felt the horror of thy wrath for them . O LORD thou knowest I did not so grieve , sorrow and take on , as so great and grievous a sinner ought to have done , I did not mourne for them as the mourning of Hadadrimmon in the valley of Megiddo , I was not sorry for them as one is sorry for his first borne . I was not throwne downe into the dust , and into the place of Dragons , and into that depth of humiliation which the villany and variety of my many most horrible transgressions , farre as much as the sins of the vilest wretch that ever lived upon earth , required at my hands . Nay , and when after the sence and acknowledgement of my vile and damnable estate , I saw the blood and merits of my blessed Redeemer to be the onely meanes to save me from out of hell , I did not feele in my selfe that hunger and thirst , that panting and longing , those groanes , supplications and strong cries for that soveraigne and saving Plaister to heale my wounded soule , as mine owne misery and the excellency of my CHRIST should have moov'd me unto . And when at length it pleased thee upon thy owne free mercy to offer unto my sorrowfull and sinnefull soule thy deare Son , and all his pretious sufferings , my unbeleeving and naughty heart did not embrace , and lay hold upon him with that fastnesse and faithfullnes as the certainty of thy promises , the truth and sweetnesse of thy mercy most plentifully revealed in thy Word doe straitly enjoyne mee . Thus LORD even every step of my passage out of nature into Grace , out of corruption into Christianity , and the snares of the divell into the kingdome of Christ , was , as thou knowest , fearefully hindred with the hardnesse of my own corrupt heart , and fowly polluted with the lusts and rebellions of my sinfull nature . Nay , and that which grieves me the most , and should justly make my heart even to bleede within me , since I gave my name unto religion , came into the communion of Saints , and entred the waies of new obedience , I have beene dragd back by the cruell pollicie of Satan , and the accustomed yeeldingnesse of my sensuall dispositions into some vile and hatefull abominations of the daies of my vanity , and time of unregeneration : and also overtaken with some new knowne scandalous sins , to the grieving of thy good Spirit , the grievous wounding of my conscience , and the disgracing of my profession . I have beene very slack and slow , and faint-hearted in promoting thy glory , furthering good causes and performing holy duties . I have beene very dull and cold , cowardly and formall in all the waies of godlines , and my Christian warfare , in respect of many Christians , who have not neere beene so great sinners before they were converted , or receiv'd the thousand part of those favours from thee , as I have done . I have beene too heavie , heartlesse and uncomfortable in my profession , conferences , godly exercises and practises of grace ; I have not so rejoyced , as I ought , in all the good things which thou hast done for me , I have not walked so cheerefully towards a crowne of life , as formerly towards the damnation of hell . Nay , LORD , and even in those things , wherein I should have the greatest comfort , when I examine my naughty and deceitfull heart , I finde nothing but confusion of face . Even my prayers , hearing and reading the Word , receiving the Sacrament , meditations , conferences , &c. are so mingled with temptations , worldly thoughts , by-respects , deadnesse and drowsinesse of spirit , so mard with privie pride , and secret hypocrisie , that I cannot remember them without griefe of heart ; neither dare I thinke upon them without prayer for the pardon of their imperfections . I finde great matter of humiliation in the best of them , and I know thou mightest there also finde much matter of damnation , if thou shouldest deale with me as I have deserved . O LORD my GOD , this is my state , nay and indeed a thousand times worse and more wofull yet then I or the tongue of an Angell can make it . And I have nothing in the world to say for my selfe , I have none to goe unto either in Heaven or in Earth , but onely to intreate my blessed Redeemer to speake unto thee in my behalfe , to make intercession for me with his glorious merits and pretious blood-shed : and to flee unto those melting bowells of thy Fatherly compassions and tender-heartednesse , with which thou art wont to meete and fall upon the neck of every humbled , sorrowfull and broken-hearted sinner . I do therefore beseech thee , mercifull LORD , upon the bowed knees of my sin-grieved heart to pardon and put away all my many horrible , hainous and abominable sins in the pretious blood of thine own deare Son. It is onely the pretious blood of that spotlesse Lambe which hath power and force to turne the deepest staine of scarlet and crimson sins into the whitenesse of snow & wooll . And there was never poore , sinfull wretch had more need of the multitude of thy mercies , and abundance of that saving blood to doe away the multitude of my sins , and to wash & purge and rinze my filthy and polluted soule . I pray thee therfore for Christ Jesus his sake , for thy holy names sake , for thine infinite mercies sake , and for thine own Covenants sake , to make good unto me the true sweetnesse , & utmost comfort of all those gracious promises of life , which ere flowed from thy free mercy , through the Passion of thy Son upon any poore soule , who sought thee with truth of heart , & truly lov'd the glory of thy name . I strangely deceive mine owne heart if I doe not hunger and thirst for thy favour and pleased countenance more then for all the treasures of the earth , & the glory of the whole world Make mine heart I pray thee , as thou wouldst have it , and then be a Sun & shield unto it , and crowne it with al the comforts of Heaven , as thou hast promised : then seale unto it for ever the sure mercies of David , & the salvations of the life to come . And I beseech thee also , to be so loving and mercifull to my longing spirit , so tender-hearted and kinde to my trembling heart , that I may feele in my conscience the sprinkling of the blood of thy Son , for the appeasing of it , & that my poore soule may sensibly know what great things thou hast done for it , and that thou art reconciled unto it for ever in Christ Jesus . Above all things fill my heart with the joyfull feeling of thy mercies in the pardon of my sins ▪ that so my quieted soule may sweetly sleepe , and solace it selfe everlastingly in that peace which passeth all understanding , and in the bosome of thy compassions . And for the time to come , I pray thee , to help me more and more to renew & increase my repētance , to better & inlarge my obedience : and put to thine owne holy hand to strengthen every grace thou hast given me . O Lord my God , I could never yet get neere that hand & hatred over my sins , as I have infinitely desired . I beseech thee now at length let mee feele thy speciall comfortable power mightily assisting me in this holy businesse . The sins of my youth have beene most hatefull , execrable and abominable , both to God and man , nay and I have been guilty of many horrible villanies , which have beene only knowne to thy All-seeing eye and mine owne corrupt conscience . I pray thee blessed Lord , for thy Christ his sake , to worke in my heart godly sorrow , true loathing , sound repentance and humiliation for them all , in some good measure answerable and proportionable to their heighnousnesse and excesse . Oh grant mee that happinesse , that I may look back upon all those fowle pollutions , and sinfull vanities of my unregenerate time without either sensuall delight , or slavish horror ; even with a sincere hatred and heavie mourning . Let me see them without any despairefull feare , being assured they are done away with the blood of thy Son , as though they had never been : & without any secret delight , lest I renew and multiply their guilt & grievousnes upon my poore soule , which they have too fearefully wounded already . And Lord I pray thee also , put quickning life , power and feeling into my heart and affections in the performance of every holy duty , which is the very heart and soule of a pleasing sacrifice and service unto thee . Increase in me an holy feare , reverence & respect to all thy Commandements . Cause and continue in me a sincere , universall , and constant obedience unto them all , & that not from any slavish feare , private end or by-respect , but for conscience sake , a soule-like feare of thee and love of thy glory . And if at any time , as it is ordinary with Gods children , it shall please thee to exercise me with any crosse , disgrace , slander , discoūtenance , losse of goods , disease of body , terror of soule , or the like , I pray thee ever sweeten & sanctifie them unto mee by thy blessing : & grant that I may ever obediently with all peace of heart , & patience of spirit submit to thy will & wisedome therein ; being fully assured that to me , which am in Christ , the sting , curse and poyson of them is most certainely pulled out by the Passion of thy Son. And resting ever upon thy sweet & pretious promises , that thou having given me Christ Jesus , will never deny me any truly needfull and and comfortable thing , while the world stands . And that all things , even the rage of Satan , the malice of men , the miseries of this life , nay even the sins of my soule , in an holy sence , by thy blessings shall turne unto my everlasting good . Add I pray thee , daily more and more strength and life , and new degrees unto all these graces , which it hath pleased thee in some measure to plant in my soule of thy owne free mercy , and for the mediation of ▪ thy Son. Increase my knowledge in the great mystery of grace , my reliance and trust in thee , as one most powerfull , mercifull and true ; my hope and patient expectation of thy presence , and assistance in all things that are to come ; my love of thee , thy Word , thy children and all things that belong unto thee ; my zeale & courage for thy glory and truth & good causes and good men ; feare of thy great name ; humblenesse and lowlinesse of minde . The Spirit and power of Prayer ; Patience and contentednesse in all troubles and trials , &c. or what other holy virtue thou hast in great mercy vouchsafed unto me . Grant I pray thee and give me grace to imploy and improove them all to the utmost & for the best advantage in procuring thee glory , good unto thy Church and comfort unto mine owne soule . Blesse I pray thee and be mercifull to all creatures , and to the whole world . Draw , if it be thy blessed pleasure Turks , Infidels , Jewes , to the light and acknowledgement of thy saving truth , and the salvation of their soules . Blesse our King specially and principally , and all his Dominions . Roote out of them wee pray thee , all ignorance , profanesse , popery , pride , oppressions and all the workes of the divell . Purge we humbly and earnestly beseech thee this Church and Kingdome wherein wee live , and that mightily and speedily from all disorders , sedition , faction & corruptions , which any way dishonour thy Majesty , vex thy children or hinder a free and glorious passage of the Gospell of thy Sonne . Blesse the people committed to my charge , my owne Family , my friends , my goods , house , cattell and all things that any waies belong unto mee . Remember I beseech thee with speciall love and tender-heartednesse all thy deare children whersoever they be , especially those who desire my prayers for them , and have made the troubles of their soules knowne unto me . I pray thee for thy Christ his sake , let them fare the better for the poore prayers of thy weake and unworthy servant . Gratious Lord , I praise and magnifie from the ground and bottome of my heart , thy glorious name , and the sweetnesse of thy mercy for that golden chaine of comfortable providence , which thy mercifull hand hath linkt together for my good ever since I was borne . Thou gavest mee a most loving and kinde Father , a very skillfull and learned Schoole-master , worthy and ingenuous education , &c. Thou preservedst me mightily and almost miraculously from mayming or suddaine death . Thou followedst mee bountifully with thy favours at the University ; and didst infinitely above all hope and expectation , raise up variety of meanes from time to time for my maintenance there , &c. Thou broughtst me at length fairely , easily and uncorruptly into this place and pastorall charge I now injoy . Thou hast given me out of thine own free , immediate mercy a deare and loving Wife , incomparably the fittest for me that could have beene found upon the face of the whole earth . But above all , the comforts which thou hast brought unto my poore soule by my Booke have beene most unspeakeable and glorious . Blessed for ever be thy glorious name therefore , &c. In a word , I am verily perswaded there was never wretch upon earth , that receiv'd so many mercies , favours and comforts from thee , and return'd so little thankefullnesse , service and obedience unto thee . O Lord my God , forgive I pray thee the infinite disproportion of thine immeasurable bountifullnesse to me , and my most weake imperfect and sinfull obedience & service unto thee . O forgive it , forgive it for Christ Jesus his sake , &c. FINIS . Notes, typically marginal, from the original text Notes for div A16315-e100 1 Sam. 13. ●4 . Acts 13. ●2 . Juxta cor ●●um . q. d. Qui praeceptum divini consi●●● exequi●ur virtute devotionis Greg. Mag. Expos lib. 5. in 1 Reg. Cap. 13. Devotio ▪ est pius & humilia affectus in DEVM humilis ex conscientia infirmitatis pro priae : pius ex consideratione divinae clementiae Aug ▪ de Spir. & Anima Cap 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit Arist. Rhet lib. 3 cap. 2. ●lloigne qu● divinitùs ad Altare venerit deinceps custodito omnia erant accendenda quae in tabernaculo accendi oportebāt . Aug. Quest. Super Levit. lib. 3. ● 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX Oratio pro pau●ere . Tremel . & ●un . I●te Psalmus in principio vocem Prophetae continet ex persona peccatoris Hier. Quod slen●es dica●●s nos qui pro peccatis 〈◊〉 his ver●iculis ●do●emur . Arnob. 
A14004	----	The practise of the faithfull containing many godly praiers both of morning and euening and other necessarie occasions. Whereunto are added diuers profitable and comfortable meditations necessarie to be remembered and practised of euery Christian. 1613 Approx. 175 KB of XML-encoded text transcribed from 137 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A14004 STC 24314 ESTC S102481 99838264 99838264 2637 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A14004) Transcribed from: (Early English Books Online ; image set 2637) Images scanned from microfilm: (Early English books, 1475-1640 ; 1086:12) The practise of the faithfull containing many godly praiers both of morning and euening and other necessarie occasions. Whereunto are added diuers profitable and comfortable meditations necessarie to be remembered and practised of euery Christian. Tuke, Thomas, d. 1657. [8], 250 [i.e. 256], [8] p. Printed by Io. Beale for Samuel Man and are to be sold in Pauls Church yard at the signe of the Ball, London : 1613. Edited by Thomas Tuke. Numerous mispaginations; pagination deduced from signature collation. Signatures: A-L¹² M⁴. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Early works to 1800. Meditations -- Early works to 1800. 2005-06 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Emma (Leeson) Huber Sampled and proofread 2005-07 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE PRACTISE of the faithfull : Containing many godly Praiers both for Morning : and Euening and other necessarie occasions . Whereunto are added diuers profitable and comfortable meditations necessarie to be remembred and practised of euery Christian . Coloss . 4. 2. Continue in Praier and watch in the same with thankesgiuing . LONDON , Printed by Io. Beale for Samuel Man and are to be sold in Pauls Church yard at the signe of the Ball. 1613. TO THE RIGHT WORshipfull , and vertuous Lady , the Lady Ioan Leuenthorpe . GOod Madame , this Booke of priuate prayer being brought vnto mee by a Friend to peruse , and being withall requested by him to write the Preamble to the booke with three or foure Prayers for certain particular vses , I yeelded to him , and haue made choyse of your Ladiship , on whom I might bestow it , being assured of your deuout affection , and kinde acceptance of these my labours , and endeauours , I goe not about to teach you that , you know not ; but rather put you in mind of what you know already , desiring nothing more then that your pious disposition might increase vnto the period of our time . Prayer ( saith S. Augustine ) is a Speach to God : when you read , God speakes to you : when you pray you speake with God ; a seruice it is of no small commoditie . For by it wee obtaine good things , and the remotion of euilles , by it our faith is exercised and increased , our loue is proued , our zeal is inflamed , Gods graces are augmented , his creatures sanctified , tentations vanquished , and the tempter banished . To this GOD hath giuē vs his precept , and made vs a promise : Christ hath also giuen vs a patterne , and his owne ensample : his Saints hath made it their practise , and we are dayly called vnto it , and now more then heretofore the iudgements of GOD hauing beene within these few yeeres very strangely inflicted vpon vs , by grieuous and long lasting pestilence , by inundation of waters , extremitie of cold & heat , of drought and moisture , vnusuall diseases , and outrageous windes , so as it may bee feared he hath some farther punishments yet remaining , except by our deuout and instant prayers , and sincere repentance he may be pacified . I suppose it therfore not vnmeet for euery one to stir vp himselfe , and one to excite another to this duty , so needfull & commodious . Accept therefore I pray you of these things , as written to this end ; so shall I count my labors ( if any ) wel rewarded , and my selfe contented . The God of Grace vouchsafe you his grace , whiles you liue on earth , and make you shine in immortall glorie with him in the heauen . Your Ladiships in all dutie THOMAS TVKE AN INTRODVCTION TO PRAIER . HE that would pray wel , must know ●hat he desires , and with What mind . To pray s●ruently for things vnlawfull , is a thing vnlawfull : and to pray col●ly for things lawfull will proue but a cold suite , & the colder the Suiter , the greater the sinner . One man praies going and knéeles not , another praies ●néeling and goes not : Yet both are heard , if their soules doe bend , if their mindes attend , and if they burne their incense vpon the right Altar . One praies and speakes not , another speakes and praies not . This mans voice though loud is not heard , because his praying is all in voice , aud nothing in vertue , in outward sound , & not with inward sense : the former is heard , yet speakes not : for though his mouth be shut , yet his heart is open : his heart talkes , though his tong be tied vp , that 's loud , though this below . One praies but kéepes no good order , yet gets his suit : another kéepes time and measure , & yet gaines nothing . This had the arte , but the other had the hart . The be●t minde is the best methode : and he praies orderly , that praies honestly . One iustified himselfe in his praier , and yet went away condemned : another condemned himselfe , and went away absolued . I wil condemne my selfe , that I may be iustified : I will not iustifie my selfe , lea●● I be condemned . And though I did build an hundred frée●chooles , a thousand hospitals , ten thousand colledges , and al this for the loue of my Lord and Sauiour Christ Iesus , and in loue of christianity & christians for Christ his sake , yet would I write in the foundation of all those Buildings , God be mercifull vnto me a sinner . And though I will condemne my selfe , least I should bée condemned of my Iudge , yet will I not thinke I deserue to be iustified , because I will not iustifie my selfe , but I will still pray for fauour , least the opinion of merit should hinder me from mercy , and least whiles I look to be iustified for condemning mine owne iustice , I méete with the sharpenesse of Gods iustice , forgetting the iustice of Christ , & idolizing with a iustice of mine owne conceiued for condemning my selfe of iniustice . One praies for God , an other for goods , he obtains , for God is his goods : this is still poore and hauing : because goods are his God. One praies for God , and another for goods , and it may be neither are heard : because the former wants his heart , and the latter his head . He that would finde God , let him séeke God for God , and other things vnder God. God is found of one that sought him not , and an other séekes and craues him , but cannot finde him at the first . Why ? God will haue the former serue and praise him , and the other to séeke him still . Sometimes hée shewes vs the libertie of his grace , and sometimes he tries the strength of our faith , and the truth of our loue . One man praies long , an other is but briefe , and both obtaine alike : for God measures his gifts by his loue and not by the length of our praiers , by his owne benignitie , and not by our breuitie . One praies at length & loses for lacke of deuotion : another is but short , and yet receiueth : because his affection is ●arge & feruent . One being long in his praiers is counted briefe , while another being briefe is counted tedious : the former is long , but vehement : the latter is short and shallow , as cold , as briefe , tedious and too-long , because his praier is too-short for deuotion , without sense & soule . One is very violent and importunate , and another is not so earnest in appearance , and yet this second only is heard . Either for that the former knowes not Christ , or because his violence is rather from his strong sides , then true sense , or a labor of lip rather , than of loue ; or else perhaps caused by some horrid apprehension of hell , and not of loue to God , or godlinesse for God. Two men pray for the kingdome of God , one importunatly , the other remisly : the violent caries it away : the cold suiter goes away empty . For God loues the laborious , and contemnes the lazie : if men pray , as if they praied not : he also will heare , as if hée heard not : pray féelingly if thou wouldest be heard fauourably : & if thou woullest taste of Gods beneuofence , be thou sure to presse him with all violence . One praies chiefly for grace , and God giues him both grace and peace : another praies only for peace , and God giues him neither grace , nor peace : not peace , because hée wants grace to vse it : not grace , because peace is all the grace , hée cares for : not peace because hée will punish him for not begging or estéeming grace : and not grace , because he séekes not for it . One praies for Gods blessing vpon his meat , drinke , physicke and labor , and God heares him not : another prospers in these things without praier . What is the reason ? Is it in vaine to pray ? No , pray for a blessing , and leaue the euent to God. It is sometimes a blessing to want such a blessing . By this dealing God shewes hée is tied to no man by desert , hée shewes he will do with his owne what he list himselfe , hée will exercise thy faith & fortitude , perhaps he meanes to hasten thée to better fauors : and for the other , that respects not praier , and yet prospers , God doth it to allure him to him , or else ( it may bée ) to fatten him vp for the slaughter : in which case that prosperitie is very aduersitie , and that séeming blessing a true curse . One praieth conceiuing , an other reading : the one frames words to his mind , which is more easie : the other frames his minde to words , which is not so easie : yet both the one and the other praieth & obtaineth , if they pray with good vnderstanding , and godly affections . A man may pray without booke and misse , he may pray by a booke , and get : for he , that praies by heart without heart , does nothing , but talke : whereas he that praies by book with his heart , doth both reade and pray with deuotion . He reades a praier but praieth not , who reades without vnderstanding , or affection ● and ●● likewise speakes ▪ but praies not , that vtters wordes , and yet weies not , nor heartely wishes not the things , he speakes of . Two desire grace : one of them obtaines , the other gets it not . Is God partiall ? or respects he persons ? No , but one desires grace , and vseth the meanes and ordinances of grace , as the word and Sacraments . and obtaineth : another would haue grace , but cares not for these meanes , and is reiected . Some condemne the saying of one prayer often at one time : and so it may , if the hart repeat not as wel , as the tongue . But if there be an ingemination of affection , as well as of the supplication , it is not to be reproued . We can double our sinnes , why can wee not , why should wee not double our suites for the pardon of them ? One prayes weeping , another cannot shedds a teare : yet both may bee heard : for the sobbes and sighes of the soule are as sensible to Gods eare , as teares are to the eye : and the soule can shed teares , though the eyes be dry . As also the eye can water , when the soule is not wet . The best teares are the throbs of a broken and bléeding heart . Some imagine that they can make Powerfull prayers , thinking with their words and arguments to preuaile with God Almightie : wheras in truth , if any man bee heard , it is not for the swéetnesse of words , the variety of matter , the multiplicity of reasons , but through the intercession of Christ , who doth make God propitious to vs , and to accept our poore and humble prayers . If my prayers be heard , I will ascribe it to Gods dignation , and not to nay dignitie , to Gods benig●●ty , and not to my prayers excellencie , to his eare , and not to my tongue . Praying and wishing is not all one . He that wishes doth not alwaies expresse or define a person , from or of whom hee wisheth some good vnto himselfe : but he , that prayeth , prayeth to some body . But whether men wish , or pray for any grace , it is no signe of sauing grace , except the meanes of grace be loued : neither shall that grace be granted , whiles these meanes are neglected . Those meanes can do nothing without God : and God , to wit , ordinarily will doe nothing without them . Some are wide — mouth ed , but close-fisted : they wil promise much but performe little , part with nothing : but God is open handed and open hearted : his promises are performances , and his wordes workes . He is Verity , and cannot lye : hee is Vertue , and cannot faile : his power is able to make good his promise . Amongst men promises are often as weightlesse as the winde : some would performe , and cannot : some could , but wil not : but God both can , and will : his will is not larger then his power : but what God doth will , that God doth work : and whatsoeuer he is able to will , he is able to worke . It is pittie then but that hee should want , that may haue for asking . Hautinesse is abhominable in a Suiter , but humilitie pleaseth : yet all that talke of humilitie are not truely humble . Some are humble-proud , proud of humblenesse : but indéed he , that is proud of humilitie , doth want humilitie , and swels with insolencie . I would haue all men pray humbly : yet let no man thinke he deserues to bee heard for his humilitie : the opinion of such a merits wil stop the passage of mercie . Others forsooth will néeds be so humble , as that they will not goe only and alwaies to God directly , but with the craued aide of Saints departed . Truely I desire to bee humble : but I would not bee humbler then my God requireth : such humilitie is eyther pride of hart , or ignorance of head . I confesse I am not worthy of my selfe to present my selfe and my suites vnto so high a Maiestie : but his precept and promise doth embolden me : and what I want in my selfe , it is supplyed in my Sauiour : his merites doth co●er all my denierites . Some imagin they néed not pray for that , which they know they haue : yet our Sauiour bids vs pray dayly for our Bread. Thou hast bread now : thou maist be depriued of it by and by : or what if God deny it his word of blessing ? If he do , thy bread may be thy bane , it may rot , it may hurt , and not help . I will pray for bread , as though I wanted bread . Though I were very rich , yet would I pray as poore . Though I knew I had God , yet wold I stil seeke him , as if I had not found him . Though I were holy , and knew my selfe to be in the state of grace , yet would I pray that God would accept and sanctifie me , as though I were vn holy , and felt my selfe most miserable . There are some , that , because they haue beene grieuous and long sinners , doe thinke it is too late so● them , and that they are not worthy n●w to pray f●● mercy . Surely they think not wrong , if they respect their owne desert : yet would I haue them pray for ●arden , because Gods mercie is greater then their misery , and ●e will remit , if they will repent . I will n●t ●e ●eter●d from crauing mercy , though my merits are worthy nothing , but endlesse misery : I will pray for grace , thogh I haue beene too too gracelesse , because God is gracious and bids me pray , because Christ is pit●full and bids me Come , and because the Scripture saith , Hee that confesseth his sinne sand forsaketh them , shall find mercie . Some pray for remission , but care not for repentance : they desire a blessing , but yet absteuie not from that , which p●●ureth cursing . These pray in vaine , because their practise is vaine . For God heareth Saints , not Sinners , and granted his pardon to the penitent onely , and not to such , as perseuere impenitent . He therfore , that would obtaine pardon , let him abstaine from ssnne , which might deteine his pardon . He that would not that sinne should damne him , must not indure sinne to dominere with in him . Though this be true that no man is pardoned , because he is penitent , yet this is true that No man is pardoned but he , that is penitent . If thou wilt not mortifie sin , sinne shall mortifie thée : if thou wilt not dye to it , thou shalt dye for it . If thou wilt not that it should dye in thee , thou shalt dye in it . Some seeme to couet nothing more then a ioyfull resurrection after death : yet shall they not attaine to a ioyfull resurrection of their bodies after death , because they labour not the resurrection of the soul before death . There are two resurrections : the first of the ssoule from the sléepe of sinne in this life : the second of the body from the sleepe of death , in the life to come . Woe be vnto him , that riseth not t●ise : for if he rise but once , he shal rise but from death to death ▪ from sleepe to sorrow ; his body shall rise from the earth , and fall into hell . But hee , that riseth from the death of sinne in this world , shall bee raised vp to the life of happinesse in the world to come . I will therefore pray for a ioyfull resurrection of my body to glorie , and will not forget ( whiles I liue ) the resurrection of my soule to grace , as knowing that if I will not study to be gracious , I shall not attain to be glorious . I haue heard some desire to dye , and some desire to liue : neither durst I condemne the desires of either . I will desire to l●ue , till I haue learn'd to dye : I will desire to die when I haue learn'd to liue . For a bad death cannot follow a good life : and hee hath learn'd to dye , that hath learned well to liue . If I can gain Christ in my life , Christ will not loose mee at my death . If the loue of Christ liue in mee , whiles I liue , I cannot but liue in the loue of Christ , when I dye . There are many , that often pray they were in heaued , which yet I dare not say they shall go to heauen . For he , y ● praies for heauē and goes in the way to hel , shall not ascend whether he wisheth , but descend whether he walketh : hee shall gee , whether his féet doth lead him , & not whether his fooilsh fancie slatters him . There are some pray for death , yet cannot dye : others dye ; and would not . And God by crossing both doth punish both : For to the one nothing seemes swéeter then death , and to the other nothing seemes swéeter then life : to the one it séemeth death to liue , to the other the very thought of death is a verie death , accounting it the only heauen to liue alwaies vpon the earth . Some pray they may dye , and may dye to their cost , if they pray without care , and liue without conscience . If the heauinesse of crosses , and not the hope of a crowne , if the losse of libertie , and not the lothing of lust , if the sustaining of sorrowes , and not the wearisomenesse of sin , if the feeling of paines , and not the fellowship of Christ doth make a man desire to dye , his desire is naught , and his death not good . For those onely desire well , and dye well , that are mooued more with sinne then sickenesse , with heauenly comforts , then earthly crosses , with Christ , then with all calamities . Before thou pray to dye , first pray for the death of sinne , which is the sting of death : and when thou dost desire to die , let it be rather to be dis●nede●ed of thy sinnes , then of thy sorrowes , and to liue with Christ rather , then to be deliuered of thy crosses . I sée much hardnesse of hart amongst men , and but a little mercy . I suppose such persons impl●re not , pray not much for Gods mercy . For it cannot bée that any man should bée without mercie to his neighbour , who doth truly pray for Gods mercy to himselfe . There are in the world , which pray God to pardon them , yet will they not forgiue their neighbours . These are not men , but monsters , which would receiue mercie of God , but wil shew no mercie to men for God , which would haue God forgiue them , but will not forgiue others . Such cannot say the Lords Praier , but they pray to the Lord against themselues , & make their truest friend their greatest for . For wrath without pardon belongs to them , that wil not pardon . I will forgiue , and I will pray to be forgiuen . I would not that any man should néede my pardon : but if he doe desire it , God grant I may not denie it . The rich and the poore pray together , and both do obtain ; the rich being poore in spirit , and the poore being rich in faith . Thus would I bée poore , that I way be rich : thus would I be rich , least I should bée poore . The rich & the poore both pray , and neither are heard ; the rich , because he is poore in humilitie ; the poore , because he is rich in pride ; the rich because he hath no pity ; the poore , because he hath no patience ; the rich , because hée contemnes the poore , the poore because he enuies the rich . I will labor therefore to be rich in humilitie and poore in hautinesse : I wold be pitifull and patient , courteous and contented . There are many , that cry Lord help , whom the Lord wil not help . Hée that would haue help of God , let him not deny his helpe to Man : hée that would haue God help him , let him not forget to help himselfe . For God helpes the helpefull , such as are ready to helpe themselues , and others to . T is pitty but that thou shouldest lie and die in the ditch , that saiest Lord help , but will vse no meanes ( if thou maiest ) to helpe thy selfe . I will therefore pray for helpe , and yet vse the meanes of helpe , and pray that God would help me in those meanes of helpe , and blesse them to mée . There are many , which desire Christ might bée their Sauiour , which yet shall not be saued : because they would bée saued , but will not serue their Sauiour : they like his saluation , but they loue not his seruice : he may suffer , or do what he will for them , but they will neither suffer nor doe ought for him . His merits they pray for , but his lawes they care not for . Now hée will not bée their Sauiour , because they will not be his seruants : for hée will saue none but such , as will serue him . I will therefore suffer him to be my Lord , as I doe desire him to be my Sauiour . Two graces I desire of him , grace to serue him , & grace to be saued by him . Some neither fast nor pray , some fast and pray , some fast & pray not , some pray and fast not : but I would both fast and pray . Some thinke that th● place doth sanctifie praier : others thinke that praier doth sanctifie the place : I think that Christ doth sanctifie both , and that any place may serue to pray in , if the heart be prepaired : yet of the twaine , I doe thinke that the place is sanctified by praier rather , thē the praier by the place . I loue the Temple , yet in case my study , mine house , the field , the high-waies shall bée my Temple , and my chiefest care shall be to cary a Temple alwaies with me , in me . Some pray saying , some singing ▪ whether a man sing or say , it skils not , if he truly pray , and crosse not order . Some aske their parents blessing , but seriously think not of Gods blessing : others ask God blessing , but care not for their parents . But I will aske my father blessing , that I may haue Gods : and I will aske God blessing , that I may haue my fathers . I will aske my father blessing , that he may commend me to God : I wil aske God blessing , that he may commend me to my father . I will aske them both , because I would not be condemned of vndutifulnesse to either ; but especially God , because he is mine especiall father , and is able to blesse both mée and my father , me to my father , and my father to mée , and vs both to himselfe . Some are common and importunate beggers to Princes : but if they were as instant with god , I suppose they would not bée so great as good : and I thinke Princes would haue more gold in their coffers , & they also more grace in their hearts , though perhaps lesse goods in their houses . Some are deuoted to praier , and some to preaching : I loue them both well : I wil preach for praying , & pray for preaching . He that can not finde in his heart to come to the church to heare nothing but praier , by my consent he should not be suffered to come into the Church to heare nothing but preaching . Gods house is the house of preaching , and of praying to . There may wée speake to God , and heare him speake to vs. And as occasion serueth , I will goe thither either for both , or for either . And I hold him vnworthy to receiue a blessing with the people of God , that refuses to goe with them thither , though it bée not to heare a Sermon , but only to pray for his blessing . Some pray and worke not , and some worke and pray not : the one would séeme to be all for heauen , & the other is set wholly on the earth . But I will both worke and pray : for God hath made Munday as wel , as Sunday , and hath giuen me an earthly body as wel , as an heauenly soule . But yet this is not all ; I will sometimes pray , when I will not work : but I would neuer worke , but I will also pray , pray before my worke , and in my worke , and when I haue done my worke . I haue heard some extoll preaching , and others magnific praying . I doe magnifie them both , but am loath to compare them : I sée not how the one can wel stand without the other . This will say ; hée that is not fit to pray , is not fit to preach : and he that hath not a good care to héere , can not haue a good heart to pray : & he that hath no deuotion to pray , hée cannot haue a deuout affection to heare : for surely hée , that with a good will can speake vnto God , will also with a good will heare God speak vnto him : and hée , that hath an attentiue and obedient care for the voice of God , cannot want an honest and humble heart to poure out his praiers vnto God. In like manner also he , that is fit to bée Gods mouth to his people , is not vnfit to bée the peoples mouth vnto God : and hée that is vnfit for this , cannot but bée vnfit , for that . Some pray being halfe a sléepe , but Christ saith , Watch and pray . I thinke a man may do well to pray , when others sléep , and that a man in case may sléepe , when others pray . But certainely , he that praies sléepily , shall be heard sléepily . If thy heart be dead , Gods eare is deafe : his eare is much after our heart . I wil therefore watch , when I pray , and pray when I watch . One , when hée praies , cries a loud , another speakes very low . But both are loud enough , if their hearts be loud : but if their hearts open not , both are too low . Some pray for this , and some for that , but I will pray for God. For hée that hath God , wants nothing : but hée , that wants God , hath nothing . A man may giue so much , as that he may leaue himself nothing : but God , though hée giue neuer so much , is nothing the poorer . A man may perhaps turne away beggars , lest hee should begge himselfe : but God delightes in the number of beggars , if their behauiour be good , and can giue content to all without detriment vnto himselfe . I will therefore goe with my pitcher to this well , that can neuer bée drawne dry : I will borrow my light at this sunne , that cannot but continue : I wil begge of this King , whose Exchequer is neuer but full , & whose gates are alwaies open for any of his Subiects , that ●ue vnto him . There are some , that hearing the fourth commandement read vpon the Sabbath day , ▪ do pray that God would haue mercy vpon them , and incline their hearts to kéepe that law , which yet doe commonly transgresse that commandement , and profane the Sabbath day by glouzing and gaming , or by buying & selling ( themselues , or their Seruants ) euen in those few houres , that are appointed for the solemne and publike seruice of Almightie God. Of whom it may be said , they loue their owne gaine more , then Gods glorie , their own pleasures more , then his precepts , and that they are more fearefull of their own losse , then trustfull to his prouidence . But I will pray and practise to kéepe the Sabbath , because God doth bid me kéep it , and as knowing that he , that sets light by the Lords Sabbath on earth , shall not celebrate a Sabbath with the Lord in heauen , and that they , that make so small account of the assembiies of his Saints in this life , are vnworthy to liue in the assemblies of ●is Saints in the life to come . I would not haue men forget the Market-day for their bodies : and I would haue them likewise remember the Market-day for their Soules . Being sicke we pray for the health of our bodies : seeing then wee be sinfull , why should we not pray for the health of our soules . Because God hath giuen me a Soule and a Body , my prayer and and labour shall be that I may haue an healthy Soule in an healthy Bodie . Some mens prayers are abominable , some mens are accepted . The reason is this ; some men are out of fauour , therefore their suites are scorned : some men are in grace , therfore their prayers are heard . I had therefore rather bee in grace with God , then haue all the grace in the world without the grace of God. Some pray for an almes , which yet will giue no almes , they would receiue good , but they will doe no good , they would not be denyed in their own desires , but they will not sticke to crosse the desires and good déeds of others : but doubtlesse hée , that will giue no almes to man , is vnworthy to receiue an almes of God : he that can without pitty sée the wants of christians , deserues that his owne wants should be vnpittied of Christ . ●ee that crosseth the good desires and good déedes of others , deserues a crosse to his owne , and a curse to himselfe . I will therefore doe good , that I may find good : I will heare the cry of others , that I may be heard my selfe : I will not denie my good will to man , least God should deny his good will to me . I will not crosse men in their lawfull desires , least that God should deny me mine . Euery man wil pray for his friendes : but few for their enemies : yet he , that will not heartily pray for his enemies , ( as our Lord did , and Saint S●euen ) hee shall not be partaker of the prayer of our Sauiour , nor the praise of his Saintes . For Christ prayed onely for those , that should haue his Spirit : and those onely haue the spirit of Christ , which doe resemble Christ . And indéed it is iust that he , that will not pray for his enemies , should be debarr'd of Christ , who out of his loue did pray for his foes , & doth make thē his friends . The Psalmist saith , I● I incline vnto wickednes with my heart , the Lord will not heare me . For in déed Gods eare inclineth to vs , as our hart inclineth to him : and if we decline from him , and with our hearts incline to wickednes , we mooue him to decline from vs , and to incline to wrath . If we regard not him in our harts , why should hée lend vs his eares ? If we wil listen vn ▪ to that , which hee would haue vs loath , why should not he loath that , to which we would haue him listen ? I will therefore expell my sinnes , least God should repell my suites . I wil wash mine hands in innocencie , O Lord , and so will I goe to thine altar . Not to pray , or to contemne prayer is a certain signe of a wicked man. I will therefore prouoke my selfe to pray , that I may be assured that the Spirit of God is in me , and that the miscrie of the wicked belongs not to me , assuring my selfe that they , that wil not pray to God , make themselues a prey vnto the Diuell . It is a rule of wisedome , To serue the season , and wisely to bee followed of them , that delight in prayer . For there is a time , in which God is neere , and ready to bee found . Let vs therefore séeke him , whiles he may bee found , and call vpō him whiles he is near ; or otherwise we may call , and not be heard , wee may séeke him , and yet not find him . There is also a time ▪ in which a man may be better disposed to pray , then at an other : let vs therefore beware we loose it not , lest if we will not pray , when we may , we shall not be able , when we would . I haue heard some complaine of their dulnes , and bewaile their in disposition to pray : Let them but lengthen their complaint and lamentation , & strike their rockie hearts with a serious remembring of their owne miseries , and Gods mercies to them , and by the grace of God prayers shall gush out of their harts , as waters did out of the Rock . Neither despair , though thou feelst thy selfe as dead : for it is a true tokēn of the life of the spirit , to séel and lament the deadnesse of spirit . Some imagine , if God heare them not as soone as they desire , that he will not heare them at all , and that they are of no reckoning with him : in which they are iniurious to thēselues , and to God ; to themselues , because this fansie doth quench their feruencie , and hinder their perseuerance : and to God , who doth not alwaies hate , when hée makes as though he heares not . For by séeming to neglect vs , and by denying our suites at the first , he● wold rouze vp our spirits , he would try our patience , and exercise our saith , hee would shewe vs that not our merits , but his owne mercy moues him to heare vs , and finally he would instruct vs to make more account of his benefits , when they come . For commonly things lightly obtained , are lightly estéemed . Many men pray for things , that are hurtfull to them . I will therefore beg temporal blessings , as they may be blessings to mee : and whatsoeuer I pray for , I will submit my selfe to his wisedome , and desire him to heare me , not to my prayer , but to my profit : not as I thinke , but in what hee knowes to bee fitting for me . There are certaine men deuoted to their wicked lusts , that stick not sometimes to say that they care not , so they may haue halfe an houre before their death to repent them of their sinnes , and to pray to God for mercie . These men by their presuming of mercy are in great danger to féele the seueritie of iustice . They speake as if they had repentance in a string , as if they could pray when they listed , and as if they could haue God to heare them , when they would themselues . But I will repent and pray for mercy in my youth , least I should be reiected in mine age : I wil cry now , that I may bée heard now : I will not refuse to séeke him now , least I should not find him anon : I will sue vnto him for his grace , whiles I am like to liue , that I may not be refused , when I am like to die . I will die , whiles I liue , that I may liue when I am dead : and I wil pray whiles I may , least I cannot when I would . I will liue , whiles I liue , that I may not die when I die : I will sue for grace now , whiles it is offered , least for contemning grace now , I should bée denied grace hereafter . Because God hath set downe all things in an vnchangeable and eternall decrée , and hath determined from eternitie what gifts hee will giue vnto the sonnes of men , therefore some imagine that it is to little or no purpose for a man to pray . This is a profane , and foolish fansie ▪ ; profane , because it drawes a side the heart from dutie . For the rule of our obedience is not the secret decrées of God , but his reuealed pleasure . Now his will , which he hath disclosed to vs , is , that wée ought to pray vnto him , and that continually . I say again , it is a foolish fansie : for as God hath ordained the end , so hée hath appointed meanes vnto it : as hée hath ordained to giue men these and these gifts , so hée hath ordained & commanded that men should aske them . And if hée giue temporall things to any man , that is not deuout , pious , and vnderstanding , know that such things , which should haue béene for his good , doe make for his destruction by reason of his corruptions . But this is a certain truth , God giues nothing to any , which is a true blessing vnto him , but he giues him grace truly to desire it . I will therefore aske , least I should not receiue , I will séeke , least I shold not find , I wil knock , lest the gates of grace should not bée opened to me . I wil sincerely , instantly , and incessantly pray for glorie , that I may haue hope that God will vouchsafe me glorie . These things ( good Reader ) I haue written for thy profit , which I commend to thée , and thée to God , farewell in Christ . Trin-vni Deo gloria , Thine in Christ T. T. CERTAINE NECESSARIE Rules to be remembred of euerie Christian concerning Praier , viz. IF thou wouldest make such a praier as God may bée pleased to heare , thou must repent thée of thy sinnes , and so daily renue thy repentance as thou renuest thy sins , as Isay 1. 15. Dan. 9. 5. 6. 2. Before thou makest thy praier to almighty god , thou must bee or at least desire to bée reconciled to those , whom thou hast offended , as néede requireth Math. 5. 23. Mark. 11. 25. 3. Thou must prepare thy selfe both in heart and minde as one that is to speake familiarly vnto god Eccles . 5. 1. 4. Euery petition thou makest , must procéede from a liuely sence and féeling of thine owne wants , & of thy spirituall pouertie ; for otherwise no praier can bée powerfull and harty and consequently acceptable vnto God. 5. Thou must endeuor that thy praier do procéede from an earnest desire of that grace thou wantest , and this desire indéede before God is praier it selfe , Exod. 14. 15. Rom. 8. 26. 6. Thy praier must procéede from sauing and true iustifying Faith , because it is impossible that either thy person or thy praier or any other dutie thou performest , should bée pleasing vnto God without Faith Heb. 11. 6. 7. It must be grounded vpon Gods word , and not framed after the carnall opinion and fancie of thine owne braine as 1. Epist . Iohn 5. 14. 8. Thou must present thy praier to God alone , & to none other , for none else can héere all men , in all places , and at all times , but he only . 9. It must be presented to God in the name , merit and meditation of Christ alone , for we our selues are not worthy of any thing but shame and confusion , Coloss . 3. 17. Iohn 16 23. 10. Thy affections should be instant and perseuere in praier and that not only in the time of praier , but also afterward and till the thing asked bée granted Luke 18. 1. Esay 62. 7. 11. Euery praier should ordinarily haue in it , if it bée set and solemne , some thanks-giuing vnto God for his benefits both for soule and body Phil. 4. 6. 12. When praier is ended thou must haue a particular Faith whereby thou maiest depend vpon God for the granting of thy particular requests so far forth as god shall sée them fitting for thée Marke 11. 24. 13. Lastly , thou must labour to doe and practise that which thou praiest for , and not only to pray for blessings : but to vse all lawfull meanes whereby those blessings which thou askest may be obtained . 12. Briefe notes shewing the necessitie of Praier . BEause without praier wée cannot giue vnto God his due glory which belongs vnto him . 2. Wée can neither bée assured that we are Gods Children , nor that we haue right vnto any creature , before we make conscience to practise this dutie daily Rom. 8. 15. 16. 3. All things are sanctified vnto vs by the word and by praier , therefore without praier euery thing workes to our condemnation 1. Tim. 4. 5. 4. Without praier wée cannot looke to obtain any thing from God as a blessing , nor to turne away any euil from vs Math. 7. 7. 5. Wée are no better then earth-wormes and worldlings , and not fit to speake of any thing well without praier Rom. 8. 5. 6. The Lord our God commandes vs all to step into the breach with godly Moses , and by harty praier to stay his hands from being auenged of the iniquities raigning amongst vs , Ezek. 22. 30. 7. God requires a dayly and constant course of praier at our hands , which hath béene the practise of the Saints of God in all ages Iob. 1. 1. Psal . 1. 8. God doth daily bestow blessings vpon vs , therefore wée must daily serue him , Lament . 3. 23. Psal . 103. 2. 9. Because Satan is neuer wearie of tempting vs therefore wee should haue our loines girt and bee alwaies vpon our watch to resist him 1. Pet. 5. 8. 10. We haue not a daies warrant no not an houres certaintie of life , therefore wée are at no time to bée vnprepared , because wee know not the houre when our master commeth Math. 24. 42. 11. Wee are Pilgrimes and Trauellers in this World , and therefore wée must trauell each day home ward to our owne countrie Heb. 11. 10. 12. By our●calling wée are watchmen , Souldiers , &c. and therefore we must daily be exercised in this spiritual warefare as 2. Tim. 2. 6. FINIS . Set a watch O Lord before my mouth and keepe the doore of my lips Psal . 141. 3. Let the words of my mouth , and the meditation of my hart , he acceptable in thy sight , ô lord my strength , & my redeemer Psa . ●9 . 4. A GODLY AND necessarie Praier to be said at all times . O Eternall God , and in Iesus Christ our most mercifull and loning father , wee thy vnworthy and vnprofitable seruants , doe héere in thy sight fréely confesse , and acknowledge before thy Deuine Maiestie , that wée are most miserable and wretched sinners and grieuous transgressors of all thy holy Lawes and Commandements : that as wee were borne and bred in sinne and stained in the wombe , so haue wee continually since that time multiplied many actuall transgressions against thy Maiestie , both in thought , word , and déed , so that our sins are grown more in number , than the haires of our head , and heauier in waight , than the sands by the Sea shore : therefore , it is thy méere mercie long ere this they haue not pressed vs downe to the verie pit of Hel , thou only O Lord knowest our sinnes who knowest our hearts , nothing can bee hid from thy al-séeing eye thou knowest both what we haue béene & what wee are , yea our conscience doe accuse vs of many and greiuous euils , and thou being farre greater than our conscience , art able to lay much more vnto our charge : we appeale therefore from thy iustice to thy mercy , which is aboue all thy workes how much more aboue our sinnes , Intreating thée to looke vpon vs in the face and countenance of thy well pleased sonne Christ Iesus , for his sake O Lord we pray thée bee good and gratious to all our sinnes & iniquities past , of what nature or kind soeuer they be , whether of ignorance or of knowledge , of commission of euill or of omission of our duties , wash them all away in the blood of thy déere sonne , burie them in his graue , and lay such a waight of his righteousnesse vpon them , so as they may neuer bee able to rise vp against vs , either in this World to accuse vs , or in the World to come to condemne vs. And because O Lord our nature is so prone to commit sume , and that with grée dinesse , so that if thou shouldest euen at this instant , giue vs a frée pardon of all our sins , yet we confesse , such is the corruption of our weake flesh , that without the restraining grace of thy holy spirit , we should fall into the same sinnes againe or ●nto worse , therefore , wee humbly pray thée most gracious God not only to pardon that which is past , but also purge our present corruptions , and by the grace of thy good spirit preuent those that are to come : grāt good Lord that wee may thinke it more than sufficient that we haue spent the time past of our liues , according to the lusts of the flesh , and after our own desires and fancies , and may now euen resolue to dedicate the rest of our liues that yet remaineth to thy glorie , our owne comfort , and the good of our brethren , throgh Iesus Christ our Lord. In these our weake praiers O Lord , wee are not mindefull of our selues alone , but of thy whole Church dispearsed ouer the face of the earth farre and wide , blesse O Lord the principall member thereof , our dread Soueraigne , king Iames : Enrich his roiall heart with all grares necessary for so high a place , stablish his throne we beséech thée , and let his soule bee bound in the bundle of life with thée O God , blesse Quéene his wife , make her a helpe vnto him in the best things : blesse their Roiall Progenie , and grant that they may not want one of that line , to sit vpon this throne , so long as the Sun and Moone endures , Blesse all his Maiesties most honourable priuie Counsell , be thou present with them , and president ouer all their counsels , as may bee most for thy glorie , the honour of the King , the peace of the State , and the comfort of thy people . Blesse all the Iudges and magistrates of the land , Blesse the Ministers of thy Word and Sacraments . Thou that art the Lord of the haruest , thrust forth many faithfull and painefull Labourers that they may féed thy people with knowledge and vnderstanding , blesse O Lord all the afflicted members of thy Church , diseased either in body or minde or both , especially those that suffer for the testimonie of a good conscience . O Lord to whom all their cases and necessities are manifest , we beséech to make al their bed in their sicknesse , lay no more vpon them , than thou shalt make them able to beare , giue them the true sight & feeling of their sins , so farre as may lead them to true repentance , with harty sorrow for the same . And good father deale with them in mercy & not in iustice either to release them out of that present miserie wherein they are , either by life that they may glorifie thée in this World , or by faithfull departure that they may be gloriffed of thée in the world to come . These mercies most gracious God , and whatsoeuer else thou knowest in thy wisedome to bee better for vs than we our selues can ask , we beg them at thy hands not for our owne merits , for they are nothing , but for the merits of thy decre son Christ Iesus our Lord and sauiour in whose name & in whose words we conclude saying , Our father which art in Heauen , &c. Morning Prayer for priuate Families . MOst gracious God and mercifull Father , thou that art glorious in power and holines , we thy poore and miserable ▪ Creatures , being but dust and Ashes , do here humbly prostrate our selues and our sinfull soules , before the throne of thy Maiestie , Confessing and acknowledging from the bottom● of our hearts , that wee are most vile sinners , conceiued and borne in some , and that we are by nature nothing else but a ●●nye of all wickednesse , whese nature and propertie is to grow and encrease in sin , as we grow in yeares , and to war strong in wickednesse , euen as the powers of our mindes and bodies receiue strength : and although our cursed estate doth here in greatly appear , yet our sinne is made out of measure , sinfull , through the excéeding grace , which thou hast offered vnto vs. by thy Gospell of thy dear S●●me , whereby we are so farre from pro●iting , that of our selues without the grace of thy holy Spirit in our hearts , we should war worse and worse : wherefore wee beséech thée O Lord , as our s●nes haue magnified themselues in an infinite length , bredth , depth , and height : so let thy mercies which passe all vnderstanding outstrippe them , and howsoeuer by reason of our sinnes , wée haue iustly deserued to bée depriued , of all thy blessings in this life , and hereafter to haue our portion with the diuell and his Angels : yet O Lord God , wee pray thée remember that we are thy people , and shéep of thy pasture , whom thou host redéem'd with thy most precious bloud , despise not therefore O Lord the worke of thy hands : but for thy glories sake , and for thy blessed names sake spare vs , sparevs good Lord , according to thy vsuall dealing with those which in prayer haue had recourse vnto thée , and according to the old and vnchangeable Nature of a kinde , long suffering , and mercifull God. Thy mercie O Lord hath manifestly appeared vnto vs this night past , in that thou hast giuen vs quiet rest & sléep , for the refreshment of our weake bodies , whereas for our sinnes past committed the day before thou mightst iustly euen in our dead sléep haue taken our soules from vs , and so suddenly haue brought vs to our account , but it hath pleased thée to spare vs , and to giue vs a larger time of repentance : O Lord , as thou giuest vs space , so wee beséech thée giue vs also grace , to repent vs of our former euill wayes , and to turne vnto thée , and for as much as thou hast commanded in thy holy word , that no man should be idle , but euery one occupied in godly and vertuous exercises , according to their Callings : wee most humbly beseech thée , that thine eyes may attend vpon vs , dayly defend vs , cherish , comfort , gouerne , & counsell vs , in all our studies and labours , in such wise , that we may spend and bestow this day , and all the dayes of our liues , according to the blessed will , setting thée alwaies before our eyes , and liuing in thy feare , euer working that which may be fonnd acceptable in thy sight , through Iesus Christ our Lord , in whose name we end as hée hath taught vs saying . Our Father which art in heauen , &c. Euening Prayer for priuate Families . OAlmightie Lord God and in Iesus Christ our most mercifull and louing Father , we thy poore and vnworthy seruants , do here from the ground of our hearts , render vnto thy diuine Maiestie , in that poore measure wée are able all praise and thankes for all thy blessings & mercies , bestowed vpon vs from time to time , euer since we were born , vntill this present houre , especially O Lord we thank thée , for those inestimable blessings which concerne a better life , and our eternall happinesse , as our Election before the foundations of the world , our Creation into the world , our Redemption by the bloud of thy deare Sonne Christ Iesus , when wee were worse then nothing , our Sanctification by the holy Spirit , our Uocation from the world , our blessed hope of Glorification in the world to come . O Lord we confesse we haue not deserserued the least of all these thy blessings either temporall or spirituall , but haue rather giuen thée iust cause to depriue vs of euery one of them , by reason of our manifold sinnes , both Originall and Actuall , which we haue multiplied against thée from time to time , O Lord we confesse that our Conception , our birth , yea and our whole liues haue béene in sinne , liuing in the breach of all thy Commandements : our fathers and mothers were sinfull , deriuing it euen from our first parents , Adam and Eue , and so to vs , that as Adam purchased for vs his Children , none other inheritance , but the vnhappy entrance into sinne , and corruption , and we béeing in his loynes , and engrafted into this detestable stocke of sinne : we are sorie O Lord , that wee haue offended thée so willingly , and disobediently strayed from thy holy Lawes : yea , we do vnfainedly condemn our selues in thy presence , for euery one of our sins , purposing in our hearts by the grace of thy Holy Spirit , to forsake our former euill wayes , and to make more conscience of sinne , then euer we haue done heretofore . Now for as much as it hath pleased thée , to make the night for man to rest in , as thou hast ordained him the day to trauell in : grant deare father that wee may so take our bodily rest , that our soules may continually watch for the time that our Lord Iesus Christ shal appeare for our deliuerance out of this mortall life , in the meane season wée beséech thée grant that in our sléepe we be not ouercome by any fantasies , dreames , or other tentations , but that we may fully set our minds vpon thée , loue thée , feare thée , and rest in thée : and that our sléepe be not ●●cessiue or ouermuch , after the vnsatiable desire of the flesh , but onely sufficient to content our weake natures , that wee may be the better enabled the day following , to liue in all godly conuersation , in the discharge of our callings , to the glorie of thy holie name , and profit of our brethren , through Iesus Christ our Lord. Blesse with vs wee beséech thée , thy Children and Church in all places , poure downe thy blessings in especiall manner vpon the Kings most excellent Maiesty , the Quéene and her Royall Progeny , blesse all the Nobilitie , and Magistrates of the land . Blesse the Ministers and teachers of thy holy Word , Lord giue a blessing to their labours , that by their ministerie such may daily be woon vnto thee , as belong vnto thine Election of grace . Blesse and succour all the afflicted members of thy Church , wheresoeuer or howsoeuer distressed ; bée with them in all their sicknesse , lay no more vpon them then thou shalt make them able to beare , giue them the true sight and féeling of their sinnes , so far as may leade them to true repentance , a hartie sorrow for the same , howsoeuer it shall please thée to deale with them , let it bee in mercy , and not in iustice , knowing they are but flesh , and in thy good time send them a happy deliuerance out of their miserie , either by life or by death , as it shall séeme best t● thy maiestie . Lastly , as duty bindes vs , we commend vnto thy fatherly protection all our friends and kindred according to the flesh , whether they bee néere or deare vnto vs in affinitie , or consanguinity , and all whomsoeuer thou wouldest we should commend vnto thy maiesty , for them as for our selues wée beséech thee , continue thy mercies and goodnesse towards vs , euen for thy deare sonnes sake Iesus Christ our Lord and onely Sauiour , to whom with thee and the blessed Spirit our Comforter , be ascribed as is most due , all honour , and glorie , now and for euer . Amen . Another prayer for Morning . O Most mercifull God and heauenly father , we thy seruants doe hers humbly prostrat our selues before thy diuine maiesty acknowledging here in thy sight , our heinous offences committed against thée both in thought , word and worke , so that our sinnes are growne more in number then the haires of our heades , and if thou shouldest enter into Iudgement with vs , we could not be able to answere thée one of a thousand , they are so heinous , that the very least of them , being but conceiued in thought , is sufficient in iudgement to throw vs down to the lake that burneth with fire & brimstone , besides O Lord , wee are guilty before thy Maiestie of a huge masse of corruption , which we haue drawn from the loines of our first parents , which of it owne nature is inough to condemne vs , if thou shouldest deale with vs according to Iustice , though we had neuer committed actuall sin all the daies of our leues : Further O Lord wee are full of blindnes , and sencelesse securitie , running on headlong to destruction , and committing sinne after sinne , although not notorious to the world , yet horrible before thy pure eyes which seest all things : but O Lord wee dayly grone vnder the burden of our sinnes , inwardly lamenting our own folie . In Heauen , Earth , or Hell , we see none able to sustain thy wrath for them , but euen thy deare . Son Christ Iesus the Son of thy loue , who in mercy infinite , and in compassion endles , hath suffered and ouercome that endlesse punishment , which was due vnto vs for them . In him therfore most mercifull Father , and through him do we come vnto thee , beingful assured according to thy promise , that thou wilt accept and take that full recompence , which he our Sauiour hath made for vs , on his Crosse . In him therefore we see thine anger towards vs appeased , and thy wrath satisfied , and our debt payed . O Lord enlarge our hearts with thankefulnesse to thy Maiestie for the same , and make sinne to dye in vs more and more , that wee may hate , detest , and vtterly abhorre all sinne , in all men , but especially in our selues , and strongly ( through thy spirit ) set our selues in open war against all sinne and wickednesse , that we may not please our selues in the least sinne , but streightly examine sinne , by the strict Rules of thy holyword , we may alwaies walke not onely before the eyes of man , but circumspectly in this respect that we haue the eies of thy maiestie to take a view of our doings : we humbly thank thy maiesty for all thy mercies , bestowed vpon vs either for soule or bodie , amongst the rest , wee acknowledge this not to bee the least , that we haue quietly passed this night , and that thou hast giuen vs quiet rest and sléepe for the refreshment of our weake bodies , which without the same could not endure : grant we beseech thée , that we may bestowe this day and the residue of our life , wholly in thy seruice , wal king faithfully and conscionably in our callings wherin thou hast placed vs , O Lord blesse all our gouernours , whom thou hast set ouer vs in thy roome , in especiall manner showre downe thy blessings vpon the Kings Maiestie , blesse him both in body and soule with all graces necessarie for so high a calling , and make him long a Nursing Father in this Israell . Blesse our graciousquéen , make her a help vnto him in all good things : Blesse their Royall issue , graunt that they may dayly growe in fauour both with God and man , and make them loyall to his maiesty all the dayes of his life : blesse all the Nobilitie , the Magistrates , and Ministers of thy holy word , and graunt that euery one of vs from the highest to the lowest may walk faithfully in our places before thee all the daies of our liues , through Iesus Christ our Lord , to whom with thee and the Holy Ghost , bee all praise and glorie both now and euer . Amen . Another Euening Praier for priuate Families . O Eternall and euerliuing Lord God , and in Iesus Christ our louing Father , thou which hast giuen vs our bodies and soules , our health , our strength , our maintenance , whence haue wee all these things but from thée , thy fatherly protection ouer vs this day in our calling , to whom can we ascribe it but vnto thée , that wee haue liued hitherto , that wee haue not béene swallowed vp with some suddaine Iudgement , that Sathan had not his will vpon vs , that we know the way and the meanes to a better life , that we are deliuered from the power of darkenesse , and translated into the kingdome of thy deare Sonne , that we haue dayly accesse into thy glorious presence to offer vp our petitions vnto thée , and to make knowne our wants , whence are all these blessings O Lord , but from the fréedome of thy grace , we confesse O Lord , if thou hadst giuen vs our deserts , we should haue perished long agoe : therefore it is from thy mercy alone that we are not consumed . Now , if receiuing so many blessings from thee , wee should not stirre vp our selues to returne some thankefulnes to thy Maiestie for them , how wretched and miserable creatures should we be . O Lord wee pray thée make vs ashamed of our vnthankefulnesse , wound our hearts with the consideration of our owne dulnesse , whom so many fauours haue not wrought vnto more obedience , and vouchsafe wee humbly beséech thée not withstanding our small deseruings , to looke graciously vpon vs , and accept this our Euening sacrifice of praise , which wee doe here render vnto thy Maiestie , O Lord let not the skantnesse of our seruice , make thee turne away thine eyes from vs , but euen as thou art wont to spare thy seruants , as a man spareth his own sonne that serueth him , and in them to accept the will for the full performance ; so be pleased to looke vpon vs , in Iesus Christ , grant that we may sensibly feele the power of his death , killing sin & corruption in vs , and the power of his resurrection raising vs vp to newnes of life . Make vs resolue to renounce , euen our sweetest & best beloued sins , and not to take libertie to our selues , to continue in any knowne vngodlines , that we may think it more then sufficient that we haue hitherto giuen the raines to our ownlusts , therfore now to labour to stop & kill all sin in the beginning , before it come to the act , & resolue to bestow the rest of our liues according to thy blessed word . And because the night is at hand , which thou hast appointed for vs to rest in , he beséech thée to take vs into thy fatherly protection this night and euer : command the guard of thy holy Angels to pitch their tents about vs , & preserue vs both sléeping & waking , that we may be the better fitted and prepared the day following to goe on in our vocations & callings to thy glory , our own comforts , & the benefit of our brethren through Iesus Christ our Lord & Sauiour . In whose name we beg these mercies at thy hands & whatsoeuer else thou knowest to bee néedfull either for soule or body , better then we our selues can aske in that forme of prayer , which hée himselfe in his holy word hath taught vs saying , Our father which art in heauen , &c. Another Morning praier . MOst mercifull God and louing Father , we thy poore and vnprofitable seruants doe here humbly cast downe our selues and our sinfull soules , before the foot-stoole of thy maiestie , acknowledging and confessing that we are not worthy to approach into thy presence , much losse to haue any thing to do with thée in any part of thy most pure worship , and seruice , séeing wee haue liued and continued in the breath of thy holy commandements not only through negligence and infirmitie , but many times witingly and willingly , contrarie to our owne knowledge , and the holy motions of thy good spirit , to the wounding of our own soules and consciences & to the great dishonour of thy maiestis . O Lord we bes●ech thée regard vs not as wee are in our selues , but looke vpon vs in the countenance of thy sonne our Al-sufficient sauiour Christ Iesus , for his sake wee pray thée bee gratious and good to al our sinnes both in generall and particular , original or actuall , of ignorance , or of knowledge , of omission or commission , whereby wée haue offended thée , from the first houre of our conception , till this present time . Lord accept the death and passion of thy sonne , as a sufficient ransome for all our sins , burie them déeply in his graue , and cancell the book of thy wrath wherin they are written with his bloud , that they may neuer be laid to our charge either in this life present or in the next . Let thy blessed spirit seale the pardon of them all to the comfort of our cōsciences . Furnish vs we beséech thée with all néedefull graces , especially as Christians to walke worthy of Christ Iesus in holy conuersation : & vouchsafe to blesse al good means vnto vs which thou hast sanctified for our continuall groath in grace , and thy fears , especially thy holy word & the ministry therof , print déeply in our heartes all holesome instructions , which are deliuered and taught vs out of the same by thy ministers , good lord make vs thankefull euermore for al thy benefits bestowed vpon vs , chiefely for thy sonne Christ Iesus the fountaine of all good to vs and ours , as also for all those blessings that concerne this life present , as health , libertie , apparell & such like , for thy fatherly protection ouer vs , & bringing vs to the light of this present day : kéepe & defend vs we pray thée from all euill that may hurt vs , and from falling into any grosse sin , that may displease thée , set thy feare alwaies before our eies , that we may spēd this day , and all the daies of our liues , to thy glory & the peace of our owne consciences : for this day wée beséech thee giue a blessing to our endeuours in our calling , that wee may bee therein conscionably occupied , knowing that thou séeest euen the very secrets of our hearts , and that nothing can be done , be it neuer so secret without thy knowledge , these mercies and blessings we pray thée to grant vnto vs for Iesus Christs sake our Lord , Amen . Another Euening Praier . ETernall God and in Iesus Christ our most merciful father , thou which art the father of mercies , & the God of al consolations , we thy vnworthy seruants doe héere according to our bounden duties humble our selues before thy maiestie , and rendring in that poore measure we are able all praise and thankes for all thy mercies & blessings bestowed vpon vs from time to time , euer since we were borne vntill this present , for our election , creation , redemption , vocation , iustification , sanctification , preseruation , and the hope of our glorification herafter : as also for al those blessings that concern this life present , furnishing vs continually with all good things necessarie that wée stand in néede of . More especially , O Lord we thank thée , y ● thou hast preserued & defended vs this day , from al perils and dangers both of body and soule , wherinto many haue fallen , and wée might also , had we not béen guided by thy merciful prouidence . O Lord we confesse to the shame of our owne selues , that wee are not worthy of the least of all these thy mercies , but as we were conceiued and borne in sinne , so haue wée liued in iniquity and in the transgression of thy lawes , not regarding to be gouerned by the holy word , and therefore haue iustly deserued , that thou shouldest poure vpon vs all shame & misery in this life and eternall condemnation in the World to come : but O Lord we know that thou art a God full of mercy , stow to anger great compassion , and wilt not the death of a sinner , but rather that we should liue . In confidence of this thy mercie , we confesse before thy maiestie our manifold sinnes , in treating thée to pardon them all for the merits of Christ Iesus ; & séeing thou hast giuen vs so large a time of repentance , grant that we may now at length returne vnto thée in sinceritie of heart & contrition of spirit . And for this night present we beséech thée sanctific our rest vnto vs this night , that we may enioy the same as thy blessing , that thereby our wearied bodies being refreshed with moderate and quiet sléepe , wée may be the better enabled to walke before thée in our callings the day following , to thy glorie and our owne comforts , throgh Iesus Christ . Remember with vs , thy Church and children in all places , gather together thine elect , forgiue the crying sinnes of this land , make an end of these daies of sinne , and hasten the comming of our Lord Iesus Christ . Preserue thine annointed and our dread soueraign King , the Quéen and their roiall Progenie , defend and kéep them from plots and trecheries both abroad and at home . Let thy spirit of wisdome , of Councell , and of vpright iudgement rest vpon all the Lords of his maiesties honourable Priuie Councell , the Nobilitie and magistracie for the best good of this whole Land , Blesse y ● painfull preachers of thy holy word , giue good successe we pray thée to their studies and labours , for the winning of so many soules as thou hast ordained to eternal life ; comfort all thy afflicted that suffer vnder thy hand , and howsoeuer it shall please thée to deale with them , yet support them with patience & thankfullnesse to vndergoe whatsoeuer it shall please thée to lay vpon them , and when thou shalt sée it fit , send them deliuerance that either by life or by death Christ may be to them aduantage . Lastly we beséech thée good Lord to blesse all our kinsfolkes in the flesh and all others whom thou would est we should pray for , heare vs for them and them for vs , & Christ Iesus for vs all . In whose name we shut vp these our imperfect praiers in that perfect forme which he himselfe hath left vs , saying Our father &c. Morning Praier for a priuate person . MOst Glorious God and mercifull father , I thy most vnworthy creature , doe héere confesse before thy Diuine Maiestie , to thy glory , though it be to the shame and confusion of mine owne face , that I am not worthy to appeare before thée , much more vnworthy to offer vp my praiers vnto thée , with confidence that thou shouldest heare them and grant my requests by reason of my manifold sinnes and transgressions that I haue heaped vp against thy maiesty , ere since I was borne vntill this present day . And now O Lord being come before thée , I must néedes confesse the vilenesse of my estate . I was conceiued , bred & born in sinne , and in sinne haue I continued all my daies , I haue drunke Iniquitie like water , yea , I haue drawne it after me , and tied it vnto me as with great ropes , yea , I haue euē made a mock of sinne , and it hath béene a pastime vnto me to doe wickedly : Notwithstanding O Lord thou hast called vpon me , but still I haue refused , thou hast againe and againe stretched out thy hand , but I haue not regarded , thou hast sought to reclaime me , but I haue hated to be reformed ; thou hast often called vpon mee by thy blessed word , yet notwithstanding I haue despised thy patience and abused thy goodnesse ; so that I haue giuen thée iust cause to heap vpon me all thy seareful plagues and punishments which in the extremity of thy law do belong vnto the wicked . It is thy vnspeakeable mercy that thou didst not make my bed my graue , neuer to haue risen againe . but O Lord I know there is abundance of mercies with thée , that thou mayest be feared : and excéeding experience haue I had of thy goodnesse , long suffering , and patience towards me , therfore . I grow in hope still , that thou purposest me good & not euill , to saue me & not to destroy me : beséeching thée to accept the death of Christ as a full satisfaction for all my sm●●es , to wash them away in his blood , and to binds them in one bundle , & cast them behinde thy backe neuer to be remembred , I humbly thank thy maiesty for thy manifold mercies extended towards me , this night past & al y ● daies of my life for my quiet rest & sléep , my foode and raiment , my health , peace , and libertie , and the hope of a better life in the merits of thy deare sonne Christ Iesus , for all these thy mercies , O Lord I haue nothing to render vnto thée , but thine owne . If I could giue thée my bodie and soule , they might be saued by it , but thou wert neuer the richer for it , yea , euen since I rose I haue tasted many of thy blessings , and thou hast begun to serue me , before I haue begun to serue thée , I can shew no reason why thou shouldest bestow all these blessings vpon me more than others , but that thou art mercifull , and if thou shouldest draw all back againe from me , as iustly thou maiest , I haue nothing to say , but that thou art iust , and séeing O Lord I am now to enter into the affaires of this day , I beséech thée blesse me in the duties of my calling this day and euer for idlenesse and godlynesse , can not stand together , and it is thy pleasure that in the sweat of my face I should eat my bread , O Lord preserue me from all fraudulent and de●eitfull courses , draw my affections more and more from the loue of the World , & fix my heart vpon those things which are aboue , & if things succéed according to my mind by thy blessing vpon my labours , make me thankefull vnto thée , if any crosse come , make me patient and carefull to profit by euerie chastisement that it shall please thée to lay vpon me , knowing that howsoeuer they are greiuous for the present , yet in the end they will bring the quiet fruit of righteousnesse to al them that are thereby exercised ; which God grant for his Christs sake , to whom with the holy spirit bee all praise now and euer Amen . Euening Praier for a priuate Person . O Eternall God Father of our Lord Iesus Christ and in him my most mercifull father I humbly confesse before thy glorious presence , that I am altogether a lump of sinne , & a masse of corruption , and therfore haue for feited thy fauour and incurred thy high displeasure , both in thought , word and deede . My sins O Lord are more in number than the haires of my head : yea , farre more than I can possibly féele or know , and if I should goe about to reckon vp my particular offences , I know not where to begin or where to make an end . It is thou O Lord who knowest my sins , to whom the secrets of my heart are manifest , and nothing can be hid from thy sight : besides my consciense doth accuse me of many greiuous euils , and I daily feele by ful experience how fraile I am , how prone to euel and backward to all goodnesse , my minde , my heart and affections , and all the faculties both of soule and body , are ful of vanitie , profanenesse , dulnesse , deadnesse , & drow●inesse in matters of thy worship and seruice . But O déere father I haue learned from thy mouth , that thou art a God full of mercie , slow to wrath , and of great compassion and kindnesse towards all such as are heauy laden & groan vnder the burthen of their sinnes . O Lord extend thy great mercy towards mée poore sinner , and giue me a general pardon for al mine offences whatsoeuer , seale it to my conscience in the blood of thy déere son Christ Iesus , assuring me more and more of thy loue an fauour towards me , and that thou art a reconciled father vnto me in the same christ . O Lord I beséech thée principally giue me victorie ouer those sins , thou knowest my nature most prone to commit . Mortific in me whatsoeuer is carnall , and sanctiffe me by thy good spirit , and knit my heart vnthée for euer . Lord grant that I may take delight in the reading and hearing of thy holy word : that I may loue and reuerence all the faithfull Ministers of the gospell , giue O Lord a melting heart , that I may tremble at thy worde , let not my sinnes holde backe thy mercies from me , nor mine vnworthines stop the passage of thy grace . I most humbly thank thee for all thy blessings bestowed vpon me necessarie for this life , as food , raiment , health , peace , liberty , &c. which many of thy déere children doe want being notwithstanding bought with the pretious blood of Christ Iesus as well as I. Bi●t aboue all , deere Father , I praise thy name for the blessings of a better life , especially for thy holy worde and sacraments and all the good I enioy therby for the continuance of thy gospell , the worde of truth , the means of our saluation , for the death of thy son and all that happinesse I receiue thereby : O Lord open my blinde eies euery day more and more , to sée and consider of thy great and meruelous loue towards me in all these things , that by the dew consideration therof my heart may be drawne néerer vnto thee to loue thée much because thou hast giuen much : and as thou dost abound towards me in goodnesse , so grant that I may abound towards thée in obedience and thankfulnesse , and in these my weak and imperfect praiers O Lord I am not mindeful of my selfe alone , but of the whole estate of thy Church wheresoeuer , blesse all christian Kings and Princes , calling vpon thy name , especially our dread Soueraigne the Kings Maiestie , the Quéene , and their roial Progonie , Blesse all the nobilitie , the magistrates and ministers of the Land , that all their Councels and labours may begin at thy feare , and may be referred thy glory . Succour and comfort all those that are comfortlesse , sanctifie all their afflictions and troubles vnto them , that they may tend to thy glory , and their owne good . Finally , O Lord according to my bounden dutie I commend vnto thy Maiestie all my friends and acquaintance , beséeching thée for them , as for my selfe to blesse vs all , in our particular places , and grant that we may do those things which may bée to thy glorie and our comforts , through Iesus Christ our Lord. In whose name I end as he hath taught me saying , Our father which art in heauen , hallowed bee thy name . Thy kingdome come . Thy-will be done in earth as it is in heauen , &c. A Prayer for a priuate person necessarie at all times . ALmightie God and in Iesus Christ my most mercifull and louing Father , I doe here in thy presence acknowledge that I am of my selfe a most wretched and ▪ miserable sinner , both in respect of the corruptions of my heart , as also the transgression of my life : more particularly I doe acknowledge the infidelitie of my heart wherby I haue not yet learned to depend vpon thy prouidence for the things of this life , nor vpon thy mercie for the saluation of my soule : I confesse O Lord , the Atheisme and profanenesse both of my mind and heart , whereby all my thoughts and affections are estranged from thée , and so glewed to the things of this life , that I can take more ioy and delight in doing mine owne will , and in seruing mine owne lusts , then euer I would ●● in seruing and obeying thée . I acknowledge likewise the pride of mine own heart , whereby I doe eralt my selfe in the vanity of my own conceit aboue thy maiestie , and aboue my Brethren , whom thou hast made farre more excellent then my selfe , as also the security of the flesh , whereby I put away the day of wrath farre from mee , promising to me selfe fréedome from all thy curses and plagues , notwithstanding I walke in sinne and in the stubbornnes of mine owne heart , my hypocrisie wherby I am content my selfe onely with an outward name and profession of religion and holinesse before men , not regarding the truth and power of godlinesse : besides O Lord my life abounds in all Actuall transgressions against euery one of thy commandements , I haue liued in the abuse of thy mercies , and haue not béene drawne néerer vnto thee . In neglect of thy Iudgements and fatherly chastisements both vpon others and vpon my selfe , and haue not profited therby to true repentance , and reformation of life : yea O Lord I haue liued in the pro●anation of thy holy ordinances , thy Word , Sacraments , and this exercise of Prayer , neither preparing my selfe hereunto ●right , nor being conuersent therin , with that care . diligence and conscience as I ought , and therfore thou maist iustly depriue me of that fruit of edification I might haue reaped by the reuerent and religious vsing of these diuine Ordinances . Many other sins O Lord I haue committed , the least whereof if thou shouldest lay vnto my charge , I were neuer able to appeare in thy sight , or to answere thée one of a thousand . I beseech thee deale fauourably with me , as thou art w●nt to doe with thy children , that call vpon thy name , and séeke thee in the truth of their hearts . In the midst of Iudgement , I pray thée remember mercie ; open my blinde eyes that I may come to a particular knowledge of my sinnes : touch my hard and stony heart , that I may sigh and grone vnder the burthen of them , beeing heartily displeased with my selfe , because I haue dishonored thy name , stirre vp my heart also that I may hunger and thirst after Christ and his righteausnes , and after euery drop of his most precious bloud , in him alone to bee well pleased with me , and for his sake to pardon and forgiue me all my sinnes , wash them all away in his bloud , and my heart from the filthinesse and impuritie of them all , say vnto my soule , I am thy saluation , and let me féele thy good spirit perswading my conscience , by the inward testimonie of the same , that my sinnes are pardoned , that I stand discharged of them all before thy Iudgement seate , and séeing it is the lot of thy children to be tryed sundry waies , O Lord prepare mee to the dayes of tryall : Arme mee with spirituall patience to endure thy hand , that I may méekely , and contentedly submit my will , to thy good will and pleasure , howsoeuer it shall please thée to deale with me , onely teach mee to profit vnder thy rod of correction , and grant that I may learne thereby to deny my selfe , to forsake this world , the pleasures , profits , and preferments of the same : to make vile and base account of them , in respect of the heauenly things , destring to be dissolued and to be with Christ , that sinne and the corruption thereof , might bee abolished , and I may ●aue neere coniunction ●ith thy Maiestie in thine ●wne Kingdome : notwithstanding , so long as ●ho● pleasest to hold mee in this earthly Tabernacle , increase dayly more and more the graces of thy Holy Spirit in mee , as namely Faith , Repentance , Feare , Loue , Humilitie and a good Conscience , and all other graces whereby thine Image may be renued in me , that the longer I liue in this world , the neerer I may drawe to thy Kingdome , indeauouring to serue and please thée , in righteousnes and new obedience , all the dayes of my life . Be mercifull I beséech thée to all thine afflicted , whether with sicknesse vpon their beds , or distressed in conscience for sinnes , relieue them I beséech thée accorcording to their seueral necessities : strengthen them in their weakenes , sanctifie all thy corrections vnto them , and grant them a speedie issue in thine owne good time , as shall seeme best to thy godly wisedome . Be mercifull to all my friends in the flesh , and acquaintance in the Spirit : and all other for whom I am bound by any duty to pray for : granting vnto vs all a supply of all graces néedefull for our present state and callings , and eternall saluation of our ●oules : these mercies I beg ●t thy hands for Iesus Christs sake , in that prayer which he hath taught vs saying , Our Father , which art in heauen , &c. Morning Prayer for the Sabbath day , before hearing of the Word . O Most gracious God , and mercifull Father : wee thy vnworthy seruants , do here prostrate our selues , our bodies and selues , to offer vp to thy maiestie this morning sacrifice of praise and thanksgiuing , for all thy mercies and blessings bestowed vpon vs : we blesse thy name for the quiet rest , and comfortable sléepe this night passed , from all perils and dangers of the same : wee confesse O Lord , if thou shouldest deale with vs according to our deserts , thou mightest haue made our beds , our graues , and our sléepe our death : euen for the sins of this night past : O Lord we haue done more against thée this wéeke past then wee haue done for thée all the dayes of our life : yet notwithstanding O Lord , manifold are thy mercies towards vs still , and thy goodnes is infinite , in euery particular which befalleth vs we haue exceeding experience of thyloue . It is thy great mercy that wee which haue so many wayes prouoked thée , should be suffered to liue to behold the light & comfort of the day : but herein thy mercie is much more manifest that hauing béene heretofore profaners of thy Sabbaths , barren and hypocriticall professors of thy holy word : yea , fruitlesse and vnprofitable hearers of the same , that-we should yet enioy the blessed opportunitie of another Sabbath . O Lord wee confesse thou mightst iustly haue fatted vp our hearts , and giuen vs ouer to a Reprobate s●nce , and commanded the doores of thy Sanctuarie to be shutte vp against vs , and not to suffer vs to tread within thy Courts . O Lord , grant that we may rate & estéeme thy mercy towards vs in this kinde , according to the true valew thereof , and that wee may not carelessely forget this or any other of thy fauours , and as thou hast of thy mercie brought vs to the beginning of this holy Sabbath : so we humbly pray thée enable vs to sanctifie the same , as thou requirest , and our dutie bindes vs : Lord make vs to remember , that this is not any Commandement , or Ordinance of man , but that it is thine owne ordinance , and one of those lawes which thou wrotest with thine owne hand , namely , that this day should after a more speciall manner , be consecrated to thy seruice : Lord giue vs grace , that in this thy Sabbath wee may beware of doing our owne works ; or of séeking our own wils ▪ or of speaking vaine and idle words , that wee may seriously binde our selues to the performing of such duties , as doe belong to this day . O Lord we know that herein wee shall méete with many corruptions , in this holy seruice , our own corrupt nature and affections will thinke it a taske that can not bee endured : besides in the world wee shall haue many examples of the wicked to draw and entise vs frō our diligence and constancie in our godly course : but wée beseech thée from the bottome of our hearts , to strengthen vs , that these things preuaile not against vs , and grant that wee may more estéeme the performance of our duties to thy maiesty , then either the contenting of our owne corrupt natures , or wicked persons ; and séeing O Lord , we are now to heare thy holy word : we beséech thée poure downe thy blessings vpon our endeauours this day , in time of prayer , grant vs reuerence to thy Maiestie , faith in the promises of thy Sonne Christ Iesus , a liuely féeling of our owne wants , and a continuall remembrance of all thy former fauours , and mercies towards vs : and when we heare thée speaking vnto vs by the mouth of thy Ministers , bee pleased to giue vnto vs vnlocked and vnderstanding hearts , rectifie our Iudgements , sanctifie our affections , and strengthen our memories , that those holy instructions , which wee shall heare reuerently , and attentiuely , may of vs be practised faithfully and effectually in the whole course of our liues , through Iesus Christ our Lord : giue vnto the preacher O Lord a doore of vtterance , touch his tongue with a Cole from thine Altar , that he may deliuer the word of life boldly , that whatsoeuer corruption lies hid in our hearts , the power of thy holy word may search and discouer it to the very bottome : and grant that wee may not heare it as the word of a miserable mortal man , like vnto our selues , but as it is indéed the word of thee , the euerliuing God , who art able to saue and to destroy . And because Sathan a deadly enemie to mans saluation , readie to picke the séede of thy word which is sowne in our hearts : therefore wee pray thee O Lord , confound Sathan and all his workes , and be thou more mercifull in blessing thine owne ordinance vnto vs , then Sathan either is or can be possibly malicious to hinder the same : for this end and purpose wee beséech thée O Lord , to take out of our mindes all vaine and wandring thoughts , all couetous desires of the world , and whatsoeuer else thou knowest to be an enemie to the sauing hearing of thy holy word , that thy word may be vnto vs , not as our sinnes deserue it should , but as it is in it selfe thy power to our saluation , that it may bee as seede sowne in good ground , which bring forth in vs plentifull fruit , to thy glorie and our own comforts , through Iesus Christ our Lord and onely Sauiour , to whom with thée and the Holy Spirit , bee all praise and power , maiestie , and dominion : now and for euer . Amen . Euening Prayer on the Sabbath day . EUerlasting God , and in Iesus Christ our most mercifull and gracious Father : we thy poore seruants are here met together in the feare of thy maiestie , and in the confidence of thy mercy to offer vp our eueuing sacrifice of praise and thanksgiuing , for all thy mercies and blessings bestowed vpon vs , in most abundant manner : especially O Lord , for that thou hast not suffered vs to walke in darknesse , ignorance and blindnesse , but hast giuen vs thy most holy and blessed word , to be a lanthorne to our feete , and alight vnto our pathes , to eternall life . Wee render to thy maiestie from the ground of our harts , humble thanks for that portion of thy blessed word , which this day through thy mercy we haue béene made par takers off : wee confesse O Lord , that wee haue heard the same with manifold infirmities , and much weaknesse : neuerthelesse wee pray thée let thy power appeare in our weakenes , and vouchsafe to water with the dewe of grace , euery of these particular instructions , which this day or at any other time , we haue béen taught out of thy holy word , that they may be as seede sowne in good ground and may bring forth much fruit to thy glorie , and our owne comforts in this world , and the eternall saluation of our soules in the world to come . O Lord we confesse thou mightest iustly haue giuen vs ouer to a reprobate sence , for our negligence and carelessenes in matters of thy worship and seruice : yca , euen O Lord , our last behauiour in hearing of thy holy word , hath béene so farre short of that which wee ought to haue don● , that we haue deserued that thou shouldest make thy word a sauour of death vnto vs , and not a sauour of life : wee confesse O Lord , our knowledge is very small in comparison of the time , we haue enioyed the blessing of thy holy word , so plentifully preached among vs , and our practise is farre short of our knowledge , which makes our case the more miserable : but O Lord God seeing thou art so good vnto vs , in bringing vs to a view of our owne defects and wants , bee thou also mercifull in giuing vnto vs a heart to lament and to bee truely humbled before thy maiestie for them : wee beséech thée in Iesus Christ to bee a reconciled Father vnto vs , freely to pardon and remit all our sinnes , and grant that the word which hath beene sowne among vs this day , may take déepe roote in our hearts , that neither the scorching heate of persecution or affliction cause it to wither , nor the thornie cares of the world choake it , but that wee may dayly grow vp to these holy duties , till at length we come to a perfect age in Christ Iesus : and forasmuch as we are taught in thy holie word to make prayers and supplications for all men : we are not onely mindefull of our selues héere present , but of thy children and Church in al places . Blesse O Lord all those that thou hast set in authority ouer vs , especially thy seruant & our soueraigne the kings Maiestie , sanctifie his go●ernment , vnto vs. Blesse the Quée●e and there hopefull Progenie , the Nobilitie and Magistrates of the Land , grant that we may be godly & quietly gouerned vnder them . Blesse O Lord the faithfull Pastors and ministers , of thy holy word , to whom thou hast committed the dispensation therof & the charge of thy people , y t both in their life & doctrin , they may be found faithful , setting only before there eles , thy honour and glorie , and that by them , all poore shéepe , which wander & go astray may be brought home into thy fold : & o lord as féeling members of one body wherof Christ is head , we pray thée for all such as are afflicted with any crosse or tribulation , whether in body or minde or both , that it would please thée to giue them patience and constancie to endure thy holy hand so long as it shal please thée to exercise it vpon them , giue them strength of faith against all assalts of Satan whatsoeuer , giue them the pardon & remission of their sins , sealed vnto their constiences by the blood of thy déere sonne Christ Iesus : Be pleased O lord to deale with them in mercy and not in iustice , knowing they are but dust & ashes , & in thy good time release them out of that misery they are either by life that they may glorifie thée here , or by faithfull departure they may bee glorified of thée hereafter . These mercies and whatsoeuer else thou knowest necessary for vs we craue at ●hy hands in that forme of Praier which Christ hath taught vs in his Gospell . Our father &c. A Praier before the receiuing of the Lords Supper . MOst mercifull father , I thy vnworthy seruant , do héere render to thy Maiestie humble thankes , for that it hath pleased thée , notwithstanding al my former sins & vnworthinesse , to inuite me to this blessed banquet which thou hast ordained for the strengthning of my wea●e faith , and for the preseruation of the memorie of Christs death . O Lord I beséech thée giue me grace to put on the wedding garment , and séeing thou hast commanded that I should examine my selfe , grant that I may not presume to thrust my self into thy holy presence , without a due examination of mine owne estate , both how I haue liued , and also how I am prepared for so weightie a seruice : I desire to do it O Lord , help my desire : I promise to liue more holy than I haue done , giue me power I pray thée to performe my promise . O Lord I confesse I am by nature a childe of wrath as well as others , giue me a true and liuely faith , wherwith , as with a spirituall hand , I may be spiritually ioined vnto thée , that in this outward pledge , wherby it hath pleased thée to stoope to my sences , by visible signes of bread and wine , setting forth thereby inuisible graces , so grant good Lord I may wholly rest in thy death and passion , which is the matter of both thy Sacraments , cleanse mee O Lord that thou maiest enter into me , and maiest vouchsafe to take vp thy habitation within me , I know O Lord that I am most vnworthy of this excellent mercy : but it is thou that for thine own names sake , hast shewed vnto me this great saluation , not sparing thine only begotten son , whom when the fulnesse of time was come , thou diddest send into the World , made of a woman , that in him thou mightest receiue a full satisfaction for my sinnes , committed both in body and soule , remoue far from me O Lord all swelling , disdainefull and vncharitable affections , for this is a feast of loue , therefore to it a malicious and reuengeful heart cannot be a welcome guest , and when I present my self before thée at thy table O Lord I beséech thée restrain wy wandring and idle thoughts , and let them bée seriously fixed on that which is the Sacrament namely the death of my sauiour , quicken me vp to deuote and consecrate my self for euer , vnto his seruice , who hath vouchsafed himselfe to be a sacrifice for me , and grant that when I sée bread and wine on the table with my bodily eie , I may with the eie of my soule behold Christ on the Crosse , and when I looke vpon the wine powred out of the vessell , I may consider how Christs blood was powred out for my sinnes , and as I receiue this bread and wine into my stomack for bodily sustenance , so cause me I beséech thée to féede on the body and blood of our Lord and Sauiour Christ that it may be nourishment for my soule , Amen . A Praier after the Receiuing of the Lords Supper . O most louing and mercifull father , I cannot giue thée thankes worthy enough according to the desire of my minde , for the inestimable treasure of this heauenly foode , which thou hast now made me partataker of in this heauenly mysterie , to wit the true bread of heauen that euerlasting meat that abideth for eue●● thy blessed sonne pur Sauiour Christ Iesus in whom , I haue obtained , by the gift of this holy Communion , an earnest of an immortall inheritance , to come , O Lord let not this pretious blood of his be shed in vaine for me , but nourish my soule by his flesh , and more and more clense it by his blood : quicken me O Lord I beséech thée in this life , that in the body of his Church I may be partaker of all spirituall blessings through him , and as thou hast seperated me O Lord from the wicked , in this holy banquet , so kéep me I pray thée from their corruptions , that I be not as a dog that returneth to his vomit , and as a filthy swine that is washed to her wallowing in the mire : but good Lord grant that I may seusibly féele the death of Christ to be swéete vnto my soule , as I doe now these creatures of bread and wine , to afforde a pleasant taste and refreshing to my body , O heauenly Father let me not depart hence forgetful of thy kindnesse , but grant that I may euen now at this present time , euen resolue with mine owne soule to walke in a better course of holy obedience to thy Magesty , than heretofore , hauing respect vnto all thy Commandements : and as I haue béene this day put in minde of the benefit of Christs death ; so let mée euery day thinke often of his death , that thereby I may liue vnto righteousnesse , and learne to die vnto sinne , and grant that euer heereafter : I may so walke before thée that all men may sée that I am become a new creature ; thus endeuouriug to walke in this life according to thy will expressed in thy holy worde , I may heereafter enioy the ioies of thy kingdome in thy presence there to abide for euer & euer Amen . A P●aier before a man begins the workes of his calling . O Almightie and euerliuing God , séeing all iust and lawfull vocations and callings grounded vpon thy worde , are warranted for vs to liue in , and also hast commanded that no man should be idle ; giue me grace I humbly pray thée , that I may walke faithfully before thée as in thy holy presence , so that no deceit , cunning or guile take any hold of me , but that I may labour truly and diligently , as doing thine owne work . Good Lord I beséech thée so prosper and blesse my godly endeuours , that in Iesus Christ they may be a seale of thy fauour towards me , to maintaine me and mine , and that I may be also helpfull and beneficial vnto others , knowing it to be a better thing to giue than to receiue : and when it shall please thée O Lord by thy blessing vpon my labours , that my basket and my store is increased , grant that I may not ascribe to mine owne industry & pains , but to giue thée the praise of it , to whom it wholly belongeth . And good father grant that I may not set my heart vpon these outward things , but rather as riches encrease , so I may be more and more affraid of my selfe , least the cares of this World , and the deceitfulnesse of riches , choake in me the séedes of grace , & so steale my minde away from better things , & let me not I beséech thée so eagerly follow the duties of my calling , that I should abridge and skant my selfe of conuenient seasons for heauenly and spirituall exercises , but alwaies make me behold thy all séeing presence , in whose sight all things are naked , that so I may approue my selfe vnto thée by a streight & vpright cariage , and in so doing I shall imitate thy son Christ Iesus , who in the daies of his flesh humbled himselfe , to liue as a man vpon this earth , by following a painfull trade , and when the time was come that he was to publish himselfe to the World , he was neuer idle but went about doing good , yea , with that alacritie and chéerefulnesse , that it was his meat to do the will of his father that sent him . O Lord grant that I may follow his steps endeuouring to please thée in the whole course of my life through the same Iesus Christ our Lord and only Sauiour Amen . A Praier containing humble confession of Sinne , and desire of pardon . O Eternall God and mercifull father , infifinite in iustice and truth , taking vengance vpon all disobedient children , and yet abundant in goodnesse and mercy towards al such as vnfainedly feare thy name and return vnto thée in sincerity of heart and contrition of spirit , prostrating their soules before thée . I most vile and wretched sinner doe humbly beséech thée of thy infinite mercy to haue compassion vpon my sinnes , which are so grieuous and so vile and loathsome , as thy pure eies can not abide to looke vpon them , I confesse O Lord , that all my life hath béen in sinne , our fathers and mothers were sinnefull euen from the s●ock of our great grandfather Adam , whose blindnesse should haue béen our light , and whose sight was turned to our blindnesse and darkenesse , by the deceitfull entisements of that enemy of our saluation , that subtill serpent Satan , by whose baites our forefather being clothed with innocency and integretie and vnspeakable hapinesse , was moued by the desire of the knowledge of that which thou wouldest he should haue béene ignorant of , by breaking of which thy commandement , he with the woman which thou gauest to bee a help & comfort vnto him , were according to thy determinate will , cast out of Paradice , a place of ioy to a place of miserie , and labour . I beseech thee most gratious God , smite my hard and stonie heart , and make it euen to melt with in me , at the sight of my manifold transgressions : settle in it I pray thée that godly sorrow which causeth repentance , vnto saluation not to be repented of , humble my soule vnder thy mighty hand and suffer it not to fréeze in the dregs of mine owne corruptions . and make my head full of water , & mine eies a fountaine of teares , which may run down like a riuer day & night : and grant O Lord , that I may sorrow not so much because of hell and damnation which is due vnto me for my sinnes , but that my chiefest sorrow may be this , that I haue offended so good and gratious a God as thou art , in abusing thy mercies , and requiting thy excéeding loue with so greiuous sins , O Lord I am bold to come vnto thée at this time , not in my owne name , for who am I that I should dare to presse into thy presence , but in the name and mediation of thy déere and welbeloued son Christ Iesus . Let his death & passion be a full satisfaction for all my sinnes , wash me throughly in his blood from mine iniquities and clense me from my sinnes , let not thy hand of iustice destroy me , but giue me the comfort of thy help and stablish me with thy truth . Most gratious father , thou which art the father of mercies and the God of consolations , of thée I aske mercy and forgiuenesse of all my sinnes , thou wouldest that none should perish , but that all should be saued and come to the knowledge of thy truth : thou hast commanded me most gratious God in thy holy word to call and knock vnto thée , whereupon thou hast gratiousty promised so to finde , as to enter into me and to entertaine me . I beséech thée make good my promise vnto me at this time , and regard my teares my sighes and my groanes , which doe knock at the gate of thy mercies , I endeuour most gracious God and striue to do thy will , Lord make good thy promise I beséech thée in thy word and accept my desire , and howsoeuer vilde wretch that I am , euer since I Couenanted with thée to doe thée seruice , I haue either vngratiously forgotten , or vngratefully remembred all thy benefits , and haue not so estéemed thée for them , as I would haue done a mortall friend for a few common Curtesies , yet neuer the lesse haue mercy vpon me . I can not excuse my faults , and If I should , yet my consciense would condemne mée : for I had thy expresse word to stay me and mine owne conscience to bridle me , yea I would haue allowed those things which I did , if any other had done them but my selfe , now when my memorie is the handwriting of my debt , and my thoughts are willing w●●nesses against me , and mine owne knowledge condemneth me ; what remaineth but that I must néeds fall into thy hands , O Lord I beséech thée according to thy wonted mercy and old louing kindnesse , haue pity vpon me miserable sinner , and grant me a frée remission of all my sinnes and a perfect reconciliation with thée in Christ Iesus : this O Lord I earnestly craue at thy hands euen for the same Iesus Christ sake our Lord and sauiour Amen . A godly Prayer in time of sicknesse or at the point of Death . ALmightie God , and in Iesus Christ my most mercifull Father , I thy poore & wretched seruant , which doe here lye vnder thy hand , féeling thy punishment of the corruption and transgression that is in me , and in all flesh , euen this same sicknesse which at this time thou hast sent vnto mee , I doe here humble my selfe vnder thy hands , and acknowledge against my selfe my heinous sins and corruptions , so that I confesse that I haue not only deserued sicknes of body : yea , the separation of my soule from my body , but also the separation both of bodie and soule from thée and thy kingdome for euer : but good Father I humbly beseech thee looke vpon me in the righteousnesse of Christ Iesus , in whome thou hast loued mee before the foundations of the world were laid : & though sinne haue brought sicknes , and sicknes bee an vndoubted messenger of death , at the time thou hast appointed : yet grant good Lord , that I may be vndoubtedly perswaded in this , that death is swallowed vp in victorie , and that this death can no more hold me vnder , then it hath done Iesus Christ , into whom I am translated : therefore I beseech thée giue me a swéet féeling of my incorporation into Christ Iesus , in whose death though I dye , yet I shall liue , by y ● vertue of his resurrection eternally : O Lord , in this my sicknesse , giue me I beséech thée a déep touch and a sensible vnderstanding of my sinnes past , that I haue not vsed this temporall life which thou didst lend mee more to thy glorie , that I did not so watch for death , as that I was no better prepared for it , that I was no more diligent in my calling to seeke the aduancement of thy glory . Now O Lord I pray thee take from me all guile of Spirit , all disposition to flatter or to sooth vp my selfe , or to lessen either the number or the qualitie of my sinnes , cause mee euen to breake vp my hart , and to search and trie my waies , that so out of the abundance of my feeling , I may poure out a most plentifull and sincere confession before thee , knowing it to be in vaine to endeuour to hide that from thee , which thou ( before whom all things are naked ) doest know better then my selfe : yea such is thy mercie , that when I do lay my sinnes open , thou doest couer them : good Father I beseech thee , giue mee that minde , which a seeke man should haue , and increase my patience with my pain , & call to my mind all which I haue heard , or read , or felt , or meditated , to strengthen mee in this my visitation , that though I neuer taught any good while I liued : yet I may now instruct others how to die , and to beare patiently whatsoeuer thy holie hand shall lay vpon them . Apply vnto me al thy mercies and merites of Christ Iesus , as if he had died for me in particular , bee not farre from mee , I beseech thee when the enemie comes to tempt me , but when hee is most busie , then let thy good spirit be busiest also to defend me , and let my last houre be my best houre , and my last thoughtes and words the best that euer I did thinke or speake . Lord I know that I can not escape death , then why should I feare it : and if I must dye , why not now , if it so please thee ? for my chiefest happines is behind , and I can not haue it , vnles I go vnto it . I confesse O Lord my paines are great , but séeing I trauell to heauen , make mee patient I beseech thee to beare my paines , and when it shall please thee to call me out of this vaile of miserie , command thy holy Angels , I humbly pray thee to carrie my soule into the bosome of blessed A. braham , there to rest with thee in eternall glorie for euer and euer . Amen . A Prayer of thanks-giuing vnto God , for Deliuerance out of any Sicknesse . ALl honour and praise be giuen vnto thee , most gracious God , and mercisull Father , for all thy mercies and fauours , bestowed vpon mee , euen from my cradle to this present houre : for my Election , Creation , Redemption , Iustification , Sanctification , Preseruation , and that blessed hope of Glorification in the world to come . O Lord , thou hast loaded mee with thine abundant fauors , as if I had euer done thy will , although I neuer knew thée as I ought , loued thee as I should , obayed thee as thou commandedst , nor beene thankefull to thee as thou hast deserued : excéeding experience haue I had of thy goodnes many times , but neuer more then in my late sicknesse , wherewith thou didst visit mee . Lord grant that I be not in the number of those , who are forward to aske in time of trouble and affliction , but slacke and carelesse , to acknowledge their thankfulnes , when mercy is bestowed : like those Lepers , that when they were cleansed , returned not to giue God thanks for his mercy . O Lord , thou hast chastened me and corrected me : but herein appeares thy mercy , that thou hast not giuen mee ouer to death . I confesse , thou mightst iustly haue cut mee off & depriued mee of the rest of my yeares : but it was thy good pleasure to deliuer my soul from the pit of corruption . Imprint in my mind I beséech thée , the vowes & promises , which I made in my sicknesse of better obedience and seruice to thy maiestie , then heretofore , and grant that I may make conscience to performe them : and let me know that howsoeuer thou hast now giuen me some little respite and prolonged my daies : yet I must not de●eiue my selfe , in putting farre from my remembrance the day of my death , but that I may make a holy vse of this thy fatherly correcting me , and to expresse my thankefulnes in my life and conuersation , in walking godly before thee , and in preparing my selfe for my end , that I may finish my course with ioy , and bee ready to meete my Sauiour in the clouds , and to rest with him and his holy Angels for euer , and in his euerlasting kingdom of glorie . Ame● . A Prayer for a Sick man. MOst gracious God , and in Christ Iesus our mercifull Father : wée poore wretches gathered here before thee , doe truely and most freely confesse , that wee are most vile and miserable , vtterly vnworthy to speake vnto thee , or to receiue the least fauour from thee , by reason of our many and grieuous sinnes , our blindnes of minde , ignorances , negligences , peruersenes of heart , and vnseruiceablenesse in our liues : but with all we doe remember thy great loue , and mercifull promises made vnto them , that with ●enitent and humble spirits do sue vnto thée : wherfore wee are enboldned to approch vnto thy throne of grace , in the name of thy Son Christ Iesus , beseeching thée for his sake to forgiue vs all our sinnes originall and actuall : wash vs ( we pray thée ) in his bloud , and cloth vs with his righteousnes : giue vs grace to turne vnto thée with our hearts from all our sinnes , and inable vs by thy grace to serue thee in righteousnes & holines all the dayes of our liues . Take care ( we beséech thée ) of this thy Seruant , whom thou hast afflicted before our eyes : O Lord receiue him to thy grace , and assure him of thy glory : grant vnto him faith in thy promises , patience vnder thine hand , and hope of thy mercy : restore him ( if it be thy blessed will ) to his perfect health againe : and blesse all good meanes vnto it : if not , prepare him for death and for thy kingdome : comfort him with an assured hope of a ioyfull resurrection , and whensoeuer his soule shall depart from his body , grant that it may be presented without all sinne to thée , through Iesus Christ our Lord and Sauiour . Amen . A Prayer for a Woman with child . BLessed God , and gracious Father , I thy poore Handmaide doe héere humbly present my selfe before thy throne of Grace : beseeching thee to forgiue me all my manifold sins committed against thee : burie them in the death of my Sauiour , thy Son Christ Iesus : O Lord I beseech thee for his sake to accept of me and this poore worme inclosed in my wombe : vouchsafe to giue vs thy Sonne , and to sanctifie vs with thy Holy Spirit : grant me strength and patience , I humbly intreat thee , to indure and ouercome those paines , which for my sinnes are worthily imposed on me . Asswage them , O Lord , I pray thee , and vouchsafe mee a safe deliuerance with safetie to this child within me , if it may please thy Maiestie ; so will I dedicate my selfe , and that which thou shalt giue me , to the glorie of thine holy Name : O Lord , heare : O Lord , help : be thou my God , and my guide , my saluation , and my succour ; not for my merites , but for the honour of thy mercie , and the all sufficient merites of Iesus Christ , to whome with thee , and thy Holy Spirit , three persons , but one euer-liuing and euerlouing God , bee all honour and glorie , for euer and for euer . Amen . A Prayer for a Midwife by her selfe alone . O Lord my God , I beseech thee forgiue me my manifold sins and wickednes , accept of me , I beseech thée , in thy Sonne Iesus Christ : honour mee with all the graces of thy spirit ▪ grant me wisedoms , modesty , temperance , and a religious heart . Blesse mee in this calling , to which thou hast appointed mee : prosper me , I pray thee , in the thoughts of my heart , the words of my mouth , & the workes of mine hands . Be mercifull ( I most humbly beseech thée ) to all those women and children with whom I am to deale . Bee mercifull to this thy Seruant , that is now in trauel : O good Lord , comfort her , strengthen her , and grant her a seasonable and safe deliuerance : blesse her burthen , O Lord , and giue i● strength & life to be borne : so will I render praise and thanksgiuing vnto thee . Heare O Lord , and grant mee my hearts desire , for Christ Iesus his sake , mine onely Lord and Sauiour . Amen . A Thanksgiuing priuate for the safe deliuerance of a woman , to bee said by the Midwife , or some woman present at her Deliuerie . VVEE giue thee thankes ( most mercifull God ▪ ) for all thy mercies and fauours to vs , for Electing , Creating , Redeeming , Sanctifying , and Preseruing vs : for our health , peace , and libertie , for the worde and Gospell , and for preseruing both it and vs from that barbarous Powder-Treason of wicked Papists : and finally for the safe deliuerance of this thine Handmaide , and the birth of this Infant : wee beseech thee giue vs thankefull heartes vnto thee , and grant that by true thankefulnesse wee may consecrate our soules , our selues , and seruices vnto thee all the dayes of our life , endeauouring to leade a godly , quiet and vertuous life before thée in this world , that wee may liue for euer with thée in the world to come , through Iesus Christ our onely Lord and Sauiour . Amen . The Lord bee mercifull vnto vs , send health and strength vnto this thine Handmaide , Lord blesse this Childe , vouchsafe it life , that it may by Baptisme bee admitted into thine house , and haue interest in thy Couenant , the Lord keepe vs all , and honour vs with his grace in this life , and with immortall glorie in the life to come . Amen , A Prayer in time of Pestilence , or any other Contagious Sicknesse . MOst gracious and euerliuing god , whose Iudgements are vnsearchable , and workes past finding out , much lesse to bee comprehended within our weake & shallow braines , we can not wonder that we are afflicted with so many sorts of diseases , and extraordinarie visitations , for wee confesse that our sinnes haue prouoked thee not only to take vengeance vpon our bodies and those things that belong vnto vs for this life , but also euen that thou shouldest seperats both our bodies and soules from thee for euer to the e●ternall destruction of both : and howsoeuer this iudgement of the plague be grieuous vpon vs , yet it is the smallest part of our desert , and if thou shouldest make it cleaue fast to our loines , and euen sweep vs off from the face of the earth , as dung is swept away till all be gone , wee haue nothing to except against thee , but that thou art iust , for wee haue multiplyed our sinnes before thée , and haue pressed thee with the burden of them as a Cart is pressed with sheaues : so that neither wee nor our Fathers haue kept thy Commandements : and besides O Lord we must confesse thou hast iustly plagued vs , because wee haue abused and set at naught , thy manifold mercies , which thou hast shewed vnto vs for our conuersion , as the continuall admonitions giuen vnto vs by thy ministers , rising early and late , yet wee haue hardened our heartes as in the day of slaughter , and haue despised thy Prophets , and put farre from vs the euill day , thereby adding drunkennes to thirst : yet notwithstanding wee will returne vnto thée that hast smitten vs , for thou art the father of mercies and the God of forgiuenesses : O remember vs not according to our sins , but according to thy mercies , O Lord thinke vpon vs for thy goodnesse sake , cleare vs wee beseech thee , and make vs frée from the contagion and Leprosie of sinne , and then we shall bée fréed from the noysome infection of the Pestilence , so that it shall not hurt vs , teach vs O Lord to feare sinne as we feare the sicknesse it selfe , for it is the cause of this wasting sicknesse which is the fruit of sinne , but this good Father belongeth onely vnto thee ; for thou canst doe both the one and the other : therefore comfort vs wee pray thee according to the dayes that thou hast afflicted vs : turns vs vnto thée O Lord , and we shall be turned , conuert thou vs and we shall be conuerted : If wee humble our selues and meete thee with true faith , vnfained repentance , with hartie sorrow and teares , thy wrath shal cease , and then thou wilt call in againe thy messengers , commanding thine Angell to put vp the sword of vengeance into the ●heath , and shew mercie vpon vs , and if it bee thy good pleasure to stretch out thy hand stil , and chastise vs yet more for our Iniquities , giue vs wee pray thée grace and strength patiently to endure thy fatherly hand , to the vtmost tryall , and teach vs that whensoeuer wee are iudged by thée , we shall not be iudged with the world , and much better is it for vs to bee temporally corrected in this life , then eternally to ber tormented in the life to come : therefore O Lord , we choose rather to fall into thy hands , then in to the hands of men , because thy grace is great , and mercie is with thee that thou maist bee feared , laying fast hold of faith in Christ Iesus , who is theeuerlasting propitiation and perfect sacrifice for all our sins , & in whom alone thou art well pleased , to whom with thée & thy good spirit , bee all honour & glory now and for euermore . Amen . A Prayer for the Kings Maiestie & the whole State. OEternall God & gracious Father , who in thy eternall counsell , and inestimable wisedome , hast ordained Kings & Princes to be as Fathers & Nurses to thy church , and as thou hast giuen them high soueraignty , and speciall authority , so thou hast communicated vnto them thine own names and titles , both to put them in continuall remembrance that they are for thée , & for thy glory , and also vs thy subiects of that same continuall loue & obedience which we owe vnto thy Maiestie , that vnder them we may be godly and peaceably gouerned : & seeing y ● by thée Kings raigne , and thy soueraigne authority reacheth ouer all , wee beséech thée good Lord , shew thy mercy vpon al christian Kings & Princes , calling on thy name : especially wee pray thée multiply thy graces vpon thy seruant & our dread soueraigne , Iames by thy prouidence , King of great Britaine , France & Ireland , defender of the faith . As thou hast doubled his croune & lifted his head aboue others : so wee pray thée double & redouble thy graces and blessings vpon him both spirituall & temporall : make vs euermore truely thankfull we beséech thée for all thy preseruations of him from thine & his enemies : especially graunt that wee may neuer forget that inestimable deliuerance of his Maiestie & the whole state , from that more then barbarous and hellish plot of the gunpowder treason , kéepe him as the Apple of thine eye , & preserue his Royall person from al conspiracies and treasons both forraine & domesticall , and continue his gouernment ouer vs : and grant there may not want one of that stock to sit vpon this throne till thy son come to Iudgement . Blesse in like maner we beséech thée the Quéenes Maiesty , make her a helpe vnto him in al good things : powre downe thy blessings vpon there Royal progeny , and graunt that they may daily grow in grace & fauor both with God and man , & make them loyall to his maiesty all the daies of his life , alwaies afford thy gracious presence to the honorable lords of his Maiesties Counsell : be thou president ouer them at their table , & order their purposes , and direct all their consultations , as may make most for thy glory , the honour of the King , and the good of this land and commonwealth : giue thy blessing vpon all the Magistrates of the land and courts of Iustice : grant that they may drawe forth the sword of iustice , for the destruction of vice and wickednes , and for the maintenance of Gods true religion & vertue . Blesse O Lord the house of Aaron & Tribe of Leui , the ministers of thy word and Sacraments : and séeing these are thy Stewards which thou hast set ouer vs , to disperse thy misteries : good Lord giue vs grace , not to estéeme of them as mere mortall men like our selues , but as they are indéed the embassadors of thée , the euerliuing God , who art able to saue and to destroy ; and that they are not such as raigne ouer our faith , but as helpers of our ioy , which preach not themselues , but Iesus Christ our Lord and count themselues our seruāts for Iesus sake : furnish them liberally of thy rich treasure with all graces , fit for so excellent a work , & giue vs grace with our best endeauours to further y ● maintenance therof : to this end blesse al schooles of learning , especially both the Uniuersities of this land , that daily there may procéed such as may be profitable Instruments both for church & common welth , and in these our prayers we are not vnmindful of the afflictions of Ioseph , wee beseech thée send thy Spirit of comfort , to all the afflicted whatsoeuer whether in body or in mind or both : especially those that suffer for the testimony of a good conscience : wee beséech thée to stand by them in al their distresses , and bee thou more neere to defend them , then Sathan either is or possible can be to seduce & draw thē from thée : giue them patience to endure whatsoeuer it shal please thée to lay on them , harty and true repentance for all their sins , & an happy issue from their miseries , as shall séeme best to thy godly wisedome , either by life that they may glorifie thée in this world , or by faithfull departure they may be glorified of thee in the world to come , and that for Iesus Christs sake our Lord and only Sauior ; In whose name wee conclude these our weake prayers as he hath taught vs. Our Father which art in heauen , &c. A Praier containing the summe of the Lords Praier . OVr Father which art in Heauen . Most gratious Lord God , we thy children & seruants in thy only son Iesus Christ our sauiour , assured héere of by thy good spirit , do hartily desire thée as we are made , redéemed , & sanctified to praise thée , giue vs thy children grace to acknowledge thée the only true God and to worship thée in thought , word and déede : that so thy name by vs may be hallowed , teach vs which way we may most honour thee while we remaine héere , & to set our hearts wholly thereunto , kéep vs from taking any part of thy glory to our selues , and let vs account it our greatest honor to honor thée , and be euer afraid of dishonoring thée any way , & because we haue no power nor know the meanes of our selues to serue thée ; let thy kingdome come , giue vs thy word to be faithfully and painfully preached among vs , with thy holy spirit to worke inwardly in our hearts , faith , feare , hope , and loue , with al heauenly graces that we may become thy subiects & heires of thy kingdome ; send vs zelous gouernors & faithfull Preachers , that Satan , Antichrist , heresies , vice & scismes , may bee vtterly destroied , & our déere and pretious soules saued in the day of the Lord Iesus , which day wee pray thée to hasten ; in the meane season thy will bee done in earth as it is in heauē : make vs to forsake our selues & all worldly vanities , doing nothing but what thou cōmandest , and all that thou doest will vs to do it hartely , ioyfully , readily , faithfully , and with a constant heart , as thy Saints & Angels in Heauen performes it , and because our bodies craue necessary sustenance without which we cannot serue thée giue vs this day ourdaily b cad . We beféeth thée to blesse our daily labors to get sufficient maintenance and al necessaries , that we may be able to do thy will , Let neither care nor couetousnes oppresse vs , but wholly commit our selues to thy faithfull prouiding for vs , and good father forgiue vs our trespasses . Let not our sinnes either hinder or depriue vs of thy mercies , we confesse that wee haue grieuously sinned against thée , both originally & actually so as it is thy méere mercy the waight of them haue not pressed vs downe to the pit of hell , but thou art mercifull in Christ Iesus and for his sake we beseech thée pardon ●● as thou hast promised and perswade our consciences that we are forgiuen by giuing vs grace to forgiue them that trespass ▪ against vs , giue vs power to continue in all godly courses & lead vs not into temptation , but deliuer vs from euill , that neither in inward or outward temptation we may euer bee vanquished , but may euer ouercome , which wee desire ( O father of heauen ) . as thou hast all rule and power and maiest haue glorie and praise of hereafter , for euer & euer , and as we are bound in dutie for our election , creation , redemption , iustification , sanctification , for all earthly benefits , and spirituall comforts and the certaine hope of eternal glory , to which glorie O father bring vs & that for Christ Iesus sake our Lord and only sauiour Amen . A praier vpon the Articles of the Creede . O Heauenly father from whom all good gifts come , I pray thée in thy mercy through Christ Iesus my sauiour to grant me thy gratious gift of a sound iustifying faith which I neither haue nor can haue by nature , that I may beleeue in thee O God only , the father Almightie , maker of heauen and earth , and also in Iesus Christ thy only sonne and our Lord , which was conceiued by the holy Ghost , bo●ne of the Virgine Marie , suffered vnder Pontius Pilate , was crucified dead and buried , that descended into hell , and rose againe the third day , and ascended into heauen , and there si●te●h at the right hand of thee ( O God ) father Almightie , from whence hee shall come to iudge vs all both quick and dead : & that I may b● le●●e in the holy Ghost , and that there is a Catholick church a Communion of Saints , the forgiuenes of sins , and the resurrection of the body , and life euerlasting , that so I may be truely perswaded of thy fatherly prouidence ouer me , & what Christ hath done , that is for my deliuerance , & the holy ghost to be my comfort & assistance , being a member of the church , and making me effectually partaker of all the priuileges thereof to my endlesse ioy & happines , which O father giue vnto me I beséech thée for Christs sake . Amen . A Prayer vpon the ten Commandements . O Eternal Lord God I thy humble seruant , that do owe all dutifu●l obedience to thée and am made partaker of manifold benefits both for body & soule , which then by the bloud of Christ thy only son hast deliuered from that euerlasting bondage which by corruption of nature I was held in , & from euerlasting death which I was subiect vnto by daily breaking of thy cōmandements : I beséech thée giue me grace now and euer hereafter to haue none other Gods but thée : neither to make to my selfe any grauen Image , nor the likenes of any thing in heauen aboue or in the earth beneath , nor in y ● waters vnder the earth , to bow down to them to worship them . Nor that I take the name of thée my Lord God in vaine . Remembring to kéep holy the Sabath day , and to labour six daies doing all that I haue to do ; but in the seuenth day , which is the Sabath of thée O Lord my God : giue me grace to do no maner of work . And that I may honour my father and mother . Neuer to commit any murther , neither Adulterie . Nor to steale . Nor to beare false witnesse against my neighbor . Nor to couet my neighbours house , nor his wife , nor his seruant , nor his maide , nor his Oxe , nor his Asse , not any thing that is his , that so I may do alwaies my duty to thee , O God , al the daies of my life , beléeuing , fearing , worshipping , giuing thankes , & louing thée with all my heart , with all my mind , with all my soul , with al my strēgth , and louing my neighbour , friend or foe euen as my selfe , to doe to all men euen as I would they should doe to me ▪ to loue honour & succour my father & mother , to honour and obey the King , Quéene , Prince , & their ministers , to submit my selfe to all my gouernors , spirituall & temporall , to order my selfe to all my betters , lowly & reuerently , to hurt no body by word nor déede , to be true and ●ust in all my dealings , to beare no malice in my heart , to behaue my selfe in the whole course of my life , as thou maist be glorified , my duty discharged , my conscience comforted , my brethren woone or confirmed , and thye mouths of all the wicked stopped , which O father vouchsafe to grant me , for thy great goodnes sake , & thy beloued sonnes ●ake Iesus Christ our Lord , to whom with thée and the holy spirit , bee all praise and honour giuen by me & all thy Saints this time & for euermore . Amen . A Prayer containing the doctrine of the sacraments . O Most merciful father , thou hast giuen met not onely thy holy word to teach me faith & obedience , but also two Sacraments , outward signes and seales of inward graces , Christ & all his benefites . Giue mee wiledome O Lord , to acknowledge the benefite and thankfully vse the same , beséeching thée that as by baptisme I am receiued into the church , & by water outwardly am washed : so let it scale , the assurance of the purging of my soule from sin , by Christs bloud , and appeare outwardly by thy holy spirit , killing in mee corruption , and stirring me vp to holines of life , reioysing in my new-birth , and growing more & more therin dayly ; that so I may prepare my self in knowledge , in true repentance , hartie loue , and a sound faith , to come & bee partaker of the Lords supper , which is the other sacrament to nourish me vp in the same , where by the signes of bread broken , and wine poured out , taken and giuen , Christ my sauiour with his benefits is offered , that gaue his body & shed his blood for me . Now , O Lord , as by my hand I take the bread & wine , and with eating and digestion receiue also the strength to nourish my body : so I pray thee giue me faith , to apply Christ with his merites , that I may féele the vertue therof to nourish my soule , that I may not come vnprepared , least I eate & drinke 〈◊〉 owne damnation , in ●andling such holy mysteries : neither let mee contei●●e or neglect to be partaker when by the Church thou doest call me , but obediently & thankefully communicat with my breathren ▪ to strengthen my faith , encrease mutuall loue , shewing obedience & Gods mercy in Christs death , till hee come to iudge vs all at that great day , & that for Christs sake , our Lord and onely Sauiour . Amen . Prayer before meate . MOst gracious God , and mercifull father , from whom all good gifts procéed , we poore wretches beséech thée to sanctifie to our vses these thy good creatures which we shal receiue now of thy mercy : giue vs grace wee pray thee to vse them soberly & purely according to thy will , & grant y ● by these blessings which thou so largely bestowest vpon vs , wee may see thy loue towards vs , seeking likewise for that spirituall bread of thy word , which is the foode of our soules , that by the same we may be nourished to eternal life , throgh Iesus Christ our Lord. Amen . Thanksgiuing after meat . VVE confesse O Lord , it is of thy only goodnes & mercy that wee liue , moue , and haue our beeing in this life , and all things whereby our life is preserued comes from thy maiestie : good Lord wee beséech thée make vs thankefull for these & al other thy mercies both spirituall & temporall : and as thou hast now fed our bodies with corporall foode : so good Lord we pray thée nourish our souls with that heauenly Manna the food of eternall life , through Iesus Christ our Lord Amen . Another before meate . ALinightie God , which hast created meates & drinkes for mans sustenance , sanctifie them to the vse of thy children , without difference , that they may vse them for their health , & hast giuen strength to nourish our bodies to thy pleasure : make vs sober and thankfull partakers of thē , & graunt that the end of our eating & drinking may tend to enable vs to serue thée in our seuerall places through Iesus Christ our Lord. Amen . Another after meate . VVE humbly pray thée most gracious God and mercifull to sanctifie these thy good creatures , which now of thy mercy we haue receiued at thy hands , that they may turne to the nourishment of our bodies where unto thou hast appointed them : and teach vs to remember that it is thou which to vs and to all thy creatures giuest food in due season , and therfore that we abuse not thy mercies , but in some good measure endeuour to walke worthie of them in the course of our liues : through Iesus Christ our Lord. Amen . Another before meate . VVE magnifie thygreat name most gracious God , for all thy mercies bestowed vpon vs from our cradles , to this present , especially that thou hast giuen vs Christ Iesus , & with him al the blessings belonging to this life , and to that which is a far better : wee thank thée for all temporall blessings , these which wee are now about to receiue grant that our weak bodies being by them refreshed , we may much more séek for the foode of our soules , which abideth vnto eternall life , that so we labouring to do thy will commanded in thy word here in this life wee may hereafter enioy y ● ioies of thy kingdome in thy presence , there to abide for euer and euer . Amen . Another after meate . IT is thou O Lord , who hast elected , created , redéemed , iustified , sanctified preserued , and now at this present fed vs ; thy name be blessed & praised both now and for euer . God saue his church vniuersal the Kings Maiestie , the Quéen & their royall progeny , forgiue vs all our sins , comfort the afflicted , remoue thy iudgements farre from vs , send thy Gospell a frée passage , and grant vs & al the Israel of God , grace , mercy , faith , truth , & peace in thy Sonne Christ Iesus our Lord. Amen . Another before meate . ETernall God , which hast commanded vs in thy holy word , that whether we eate or drinke , or whatsoeuer we do , al should be done to the praise of thy name , and whereas any of thy creatures which we receiue , can not be auaileable to the nourishment of our bodies , except they bee sanctified by thy word & prayer : wee beséech thée blesse these thy good gifts , which now wee are about to receiue of thy bounteous liberalitie , that wee being by them strengthened , may be better enabled to procéed in the discharge of our seueral Callings , to thy glorie , and our owne comfort , through Iesus Christ . Amen . Another after meate . HUmble and hartie thanks be rendred vnto thée most gracious God , for all thy mercies , for the cōfortable refreshing which thou hast now vouchsafed vnto vs : we beséech thée forgiue vs our sinnes , which makes vs vnworthy of the least of thy mercies : pardon wee beséech thée our great vn thankfulnes , and let thy mercy to our bodies stir vp thankfulnes in our soules ; God preserue his Church , the Kings Maiesty , the Quéen , their progeny , these Realms , increase our faith , prosoer thy word & Gospell among vs , confound Satan and all the euemies of thy truth , and grant vs mercie and peace in Christ Iesus our Lord. Amen . Grace before meate . MOst gracious father , wee beséech thée forgiue vs all our sinnes , blesse these creatures vnto our vse , that they may be to our health , strength & comfort , through Iesus Christ our Lord. Amen . Grace after meate . VVE giue thée thankes , most merciful father , for féeding vs at this time , and for al thy fauors of this life , and of the life to come : we beséech thée continue thy louing kindnesse still vnto vs. Lord saue thy Church , our King and his Realines , and giue thy Gospel an happy passage amongst vs , to thy glory , and our comfort , through Iesus Christ out Lord , and Sauiour . Amen . Godly Directions for the right Receiuing of the Lords Supper . 1 THere is required preparation as the commandement of the Apostle plainely shewes , which pertaines to al communicants without exception : Let euery man examine himself . 1 Cor. 11. 28. 2 Knowledge of y ● grounds of religion , especially of the vse of both Sacraments . 1. Cor. 11. . 26. 3 Faith , for al sacraments are seales of righteousnesse of Faith. Rom 4. 11. 4 Repentance , which stands in a heartie sorrow for sinnes committed in hatred and detestation of the same , & a resolued purpose of amendment and obedience for the time to come . 5 Charitie towards men ; for this Sacramentis a Communion , wherby all the receiuers iointly vnited together in loue , do participate of one and the same Christ . 6 When wee see two signes to be receiued , bread and wine , wee must call to minde that Christ is our perfect Sauior both bread & water of life . Heb. 7. 25. 7 When we beheld the bread and wine set apart by the Minister , and consecrated by repeating the promise and prayers made for that end , wee must call to minde that Christ was ordained by God , to bee our Mediatour and Sauiour . Ioh. 6. 27. Acts 2. 23 , 36. 8 When we sée the bread broken , and the wine powred out , we are to meditate of Christ seriously , who was crucified for vs , & broken by his sufferings wherby life and righteousnesse was performed vnto vs : Zach. 12. 10. 9 The giuing of Elements into the receiuers hands , signifies vnto vs that God doth truely and really giue Christ with his merites to euery beléeuing receiuer , which should put vs in mind of the vnspeakable loue of God towards vs. Rules to know true faith , by the fruits thereof . T●iue and sauing faith is a supernaturall gift of God , and a speciall perswasion wrought by the holy Ghost , in the hearts of those , that are effectually called concerning there reconciliation and saluation by Christ , this saith in whomsoeuer it is , it hath these effects . 1 To beléeue that the Scriptures contained in the old & new Tèstament ; are the very word of God , and so much as is néedfull to be beléeued vnto saluation , is contained therein : Iohn 5. 39. 2 There will bee an vnfained desire to be taught and instructed in the word of God , and to haue the vnderstanding thereof , and most to affect those meanes which are most effectual to that end and purpose . 3 There will be a continuall sorrow and griefe for thy ignorance and defectiue vnderstanding of the word of God , and no marnell ; for what can be more greiuous to the children of God , then not to know , or vnderstand , or not to remember the euidence of his owne euerlasting estate , & the will of his Master . 4 He will examine himselfe whether his reading or hearing the word , read or preached , his meditating conference and studie in it do norish his loue and delight , and beléefe in it Ps . 119. 92. 97. 5 Where true faith is , there will be a credite & authority giuen to the word of God aboue al traditions whatsoeuer , and a reiection of whatsoeuer he knoweth to bee opposite to the same word of God Ps . 119. 92. 113. 6 There will be a lightnesse & cheerefulnesse in the conscience when any thing is done agréeable to the word of God , and a trouble and heauinesse in the same when any thing is done contrary to the same word Psal . 119. 92. 7 There will be a hoping in the promises of God , an awfull feare of his threatnings a desiring of the blessings and an endeuour to avoid the curses contained in the word and an equall beléeuing the one as well as the other . 8 There will be a continuall thankes giuing vnto God for his inestimable blessings in reuealing his word vnto him , and vouch safing liberty and meanes to come to knowledge and vnderstanding of the same , whereby wée may see what a greeuous iudgement is on them from whom this word is hi● . 9 Lastly , the least measure of true f●●t● , that a man can haue is ●hen of an humble spirit , by reason of the smalenesse of his faith , he doth not yet féele the forgiuenesse of his sinnes and yet is perswaded that they are pardonable and therefore desireth y ● they should be pardo●ned , & with his whole hart praieth to God to pardon them . Esay 42. 3. Luke 17. 5. Christian directions necessarie to be practised in the course of our liues . FIrst & aboue all things sée that thou feare God and kéepe his commandements for this is the whole dutie of man Eccles . 12. 13. 2 Exercise your minde in meditating often on the works of God , as his creating & gouerning the world , his prospering and punishing the wicked , his blessing & correcting his children as séemeth best to his godly wisedome Ier. 12. 2. Math. 25. 31. 32. 3 Submit and humble your selfe for your sinnes , that the lord may raise you vp , for he that iudgeth himselfe aright shall neuer be iudged of the Lord , 1. Cor. 11. 31. 4 Loue all things for Gods sake , and God cheifly for his owne , and remember you make him your friend , whosoeuer be your enemy this you shall doe , if as an obedient childe , you liue alway in the eie of your heauenly father . 5 Neuer make mention of God or any word or work of his , but with feare and reuerence , nor of any man but with loue , vsing his name as you wold haue him to vse yours Deut. 28. 58. Math. 7. 12. 6 Let no more holinesse appeare outwardly then you haue inwardly in your heart which God seeth , and in which he desireth truth , neither please your selfe with your vnprofitablenes or vnwillingnes to perform that which is good . Ro. 12. 11. 7 Speake often to the praise of God , neuer or little of your self , because many words can not want iniquitie , therefore speake as few as you can , rather none , then vnprofitably . Pro. 17. 27. Iam. 1. 19. 8 ●re-patient vnder the correcting hand of God , because , 1. He doth it . 2. ●ee doth it for your good : 3. ●ee will moderate it , and supply strength , and in his due time will deliuer you out of it . Psal . 39. 9. 9 Stick fast to God as well in aduersitie as in prosperitie , the one being as necessarie as the other . If you haue necessaries , bee humbled for them , and vse them well , lest hee that gaue them take them away . Iam. 1. 2. 10 Take héed of performing holy duties for fashion sake , or without féeling and profit , for this is hypocrisie and profanenes . Heb. 3. 12. Esay 1. 11. 11 Whatsoeuer you take in hand , first take counsell by Gods word whether it be lawfull or not , be it for profit or pleasure . 2. Sa. 2. 1. 1. Sam. 30. 8. 12 When you awake frō sléep , awake with God , and before all things giue him your first fruits and calues of your lips . 1. Confession of sin : 2. Request of things necessary for bodie and soule . 3. Thankfulnes for mercies receiued , especially your last preseruation and rest . 13 Eschew as much as in you lies all occasions of sin , & wisely endeauor your selfe in subduing the least , that at length the greater may take no place . 14 Set your selfe carefully as in gods presence , that setting him at your right hand you may not fall . 1. Cor. 10. 32. 15 Use prayer as a doore to open morning , & a locke to shut euening , first preparing your heart to seek the Lord , and thinke in the morning that day may bee your last day , & when you goe to bed , you know not whether you shall rise , vnlesse it be to iudgement . 16 Waite vpon the Lord ▪ and hee will direct your way , become his seruant in obaying his will , for this is your truest libertie . Psal . 37. 34. 17 Thinke euermore your present estate and condition , to bee the best estate for you whatsoeuer it bee , because it is of the good prouidence of God. 18 Account of euery day as of the day of death , and therefore liue now euen as though you were now dying , and doe those good duties euery day , which you would doe if it were your last day . 19 When night comes before you lie down in bed , call to ●●●d how you haue spent the day passed , & think that day lost , wherein you haue not done some good . 20 Alwaies remember that the greatest work you haue to finish in this world is to die well , and to make a happy departure out of this world , for they which dye well , dye not to die , but to liue eternally . 29 Estéeme not of your selfe better then you are , for the more vile you are in your owne eyes the more glorious you are in y ● eyes of God , for he reiecteth the proud , & giueth grace to the humble . 1. Pct. 5. 5. 22 Redéeme the time past of your life with Repentance , and looke to the time present with diligence , and to the time to come with prouidence . Ephes . 5. 16. 23 Exercise your selfe in reading something of gods word daily , & doe not only serue God your self , but sée that al that are vnder your charge do the same . Dev. 6. 6 24 When you craue any blessings at the hands of God aske them in the name of Christ , for no man commeth vnto the Father but by him . Ioh. 14. 6. 25 In all your affaires before you attempt any thing , first aske counsell of God , whether it be lawfull to be done , and then you may doe it with a good conscience . 1. Sam. 30. 8. 26 Let your carriage in the world bee such as may shew your dislik of y ● world : for if any man loue y ● world , the loue of the father is not in him , because the loue of the world is enmitie with God. 1. Ioh. 2. 25 27 Arme your selfe continually against temptations , knowing them to bee your portion in this life , & learne from Christ and his Apostles to beare them patiently . 1. Thes . 4. 4. 5. 28 Be more afraid of secret sins thē of open shame , and be alwaies perswaded you are in the presence of God , and let all your actions be framed accordingly . Ier. 23. 24. Acts 17. 28. 29 In all your afflictions and miseries bee still perswaded that your punishment is farre lesse then your ●●●ne . 30 If Gods mercies abounds to wards you , merwell not , if he mixe them with some crosses , for God sends blessings with crosses , lest you should despaire , and crosses with blessings , lest you should presume . 31 Such ontward blessings which you can not haue , desire God , you may not be vexed for them , for if you gréedily couet such things , it is longer before you shall enjoy them , and more subiect to abuse them when you haue them . 32 When you would do any good or receiue any good , offer vp your endeuours in a sacrifice to God in Christ , beséeching God to giue his holy Spirit to sanctifie his owne sacrifice . 33 When God visites you with affliction kisse the todd● , and offer vp all to him , from whom you haue receiued your selfe , for the more you struggle vnder his hand , the worse it will be for you . 34 In all your actions remember that God takes notice not onely what you do , but whatsoeuer is done directly , or indirectly , all is done and gouerned by him . 35 In health prepare for death , for no man can assure himselfe to liue one houre . 36 Omit no opportunitie to heare the word , & bse all the meanes of your saluation , though you feele your selfe most vnwilling there vnto , for you knowe not when God will giue a blessing . 37 The more godly thou art , and the more graces and blessings are vpon thée , the more néed thou hast to pray , because Satan is then busiest against thée , and because thou art easily puffed vp with a conceited holines . 38 In prayer , desire God to giue thée grace to remember the bedroll of thy sinnes to humble thée , and the Catalogue of his mercies , truly to make thee thankefull . 39 Consent not to the least sin , for that is the way to fall in to many sins , and if you make no conscience of one sinne , you will not make conscience of many and great sinnes . 40 When thou prayest for any grace , & God granteth not thy desire , but often giues thée the contrarie : yet consider , God euer heares his children for their good , though not according to there desires . 41 Register vp thy sins especially those that haue most dishonoured God , and wounded thine owne conscience , set them often in thy sight , chiefely them when thou hast occasion to renew thy repentance that thy heart may be thereby humbled . 42 Labour to sée & feele thy spirituall pouerty , the want of grace in thy selfe , especially those inward corruptions of vnbeliefe , pride , selfe-loue , &c. 43 Endeuour to shewe thy self a member of Christ and a seruant of God , not only in the generall calling of a Christian , but also in thy particular calling , in which thou art placed . 44 Eramine the Scriptures diligently to sée what is sin , and what is not sin , in euery action , and so carrie in thy heart a constant purpose not to sinne , in any thing : for faith and the purpose of sinning can not stand together . 45 Striue to obey God in al his commandements , and let thine endeuour bee sutable to thy purpose , to doe nothing at any time against thy conscience rightly enformed by the word of God. 46 When thou fallest into any sinne , a great or little , against thy purpose and resolution , restnot in it , but spéedily recouer thy selfe by repentance , humble thy selfe , confesse thine offence , and by prayer intreat the Lord to pardon the same . 47 Make conscience of idle , vaine , vnhonest and vngodly thoughts , for these are the séedes and beginnings of actuall sinne , in word and déede , the want of this care is oftentimes fearefully punished . 48 Whatsoeuer good thing thou goest about , doe it not in a conceite of thine own worthines , but in humilitie , ascribing the power and praise thereof to God , lest hee curse thy best doings . 49 Use outward things as meate , drinke , apparell , in that manner and measure that they may further godlines , and may be as it were signes , in which thou maist exprsse , the hidden grace of thy heart . 50 Labour not to goe beyond any , vnlesse it be in good things , make conscience of thy word , and let it bee as a bond : deale iustly with all men , and in all companies , either do good or take good . Signes of Saluation in whomsoeuer they appeare . LOue to the children of God. 1. Iohn 3. 14. Delight in y ● word of God. Psal . 119. 111. Often and feruent prayer . Psal . 45. 18. To bee zealous of Gods glorie . Rom. 12. 11. Deniall of any ●uffi●●●●cy in our selues . 2. Cor. 3. 5. Patient bearing the crosse with profit and comfort . Ma● . 16. 24. Faithfulnes in our ●●● li●gs which God hath placed vs in . 1. Cor. 7. 20. Honest , iust , and con●●●onable dealing in ●●● our actions amongst m●n . 1. Cor. 10. 33. Assured faith in the promises of God. Acts 16. 31. Sinceritie of heart . Pro. 11. 20. The Spirit of Adoption . Rom. 8. 25. Sound regeneration and ●anctification . Rom. 8. 14. Inward peace . Rom. 5. ● . Groundednesse in the truth . Col. 1. 23. Continuance to the end . Mar. 24. 13. If these graces be in vs and abound , they wil make vs neither idle , nor vnfruitfull in the knowledge of our Lord Iesus Christ , that is , they will make vs sound and sincere professors of the Gospell . 2. Per. ● . 8. 7. Obseruations needfull to the reuerent reading , and hearing of the Word of GOD. 1 PReparation for the manner of reading it . Eccles . 4. 17. 2 Wisedome to vnderstand it . Iam. 1. 5. 1. Kin. 3. 9. 2. Chro. 1. 10. 3 Diligence to continue in it . 2. Ti. 3. 14. Act. 14. 22. 4 Meditation and conference for the better kéeping of the matter . Deu. 6. 6. Ioshua 1. 8. Psa . 1. 2. 5 Faith to beléeue tt . Heb. 4. 2. Iud. 20. 6 Obedience to practise it . 1. Sa. 15. 22. 23. Ier. 7. 23. Math. 7. 21. 7 Prayer for a ble●●ing vpon it . Mat. 21. 22. Marke 11. 24. Iam. 1. 5. FINIS . THE CONTENTS of this Booke . AN Introduction to Prayer . page 1 2 Certaine Rules concerning Prayer . pa. 49 3 Briefe notes shewing the necessitie of prayer . page 53 4 A godly and necessarie Prayer to be said at all times . pa. 59 5 A Morning prayer for priuate Families . pa. 68 6 Euening Prayer for priuate families . pa. 73 7 Another morning pray pag. 81 8 Another Euening prayer for priuate families . pa. 87 9 Another morning prayer . page 93 10 Another Euening Prayer . pag. 98 11 Morning prayer for a priuate person . pa. 104 12 Euening Prayer for a priuate person . pa. 110 13 A Prayer for a priuate person , necessary at all times . pa. 118 14 Morning Prayer for the Sabbath day before the hearing of the Word . pa. 127 15 Euening Prayer for the Sabbaoth day . pa. 136 16 A Prayer before the Receiuing of the Lords Supper . pa. 144 17 A Prayer after the Receiuing of the Lords Supper . pa. 149 18 A Prayer before a man begins the workes of his calling . pa. 135 19 A Prayer containing humble confession of sinne , and desire of pardon . page 159 20 A godly Prayer in time of sicknes or at the point of death . pa. 167 21 A Prayer of Thanksgiuing vnto God for Deliuerance out of any sicknes . pa. 173 22 A Prayer for a sicke man. pag. 176 23 A Prayer for a woman with Childe . pa. 180 24 A Prayer for a Midwife by her selfe alone . page . 182 25 A Thanksgiuing priuate for the safe deliuerance of a woman to be said by the Midwife or some woman present at her Deliuerie . page 184 26 A Prayer in time of Pestilence , or any other contagious sicknes . page 186 27 A Prayer for the Kings Maiestie & the whole state . page 192 28 A Prayer containing the summe of the Lords Prayer . pa. 199 29 A Prayer vpon the Articles of the Creed . page 204 30 A Prayer vpon the ten commandements . page 206 31 A Prayer containing the doctrine of the Sacraments . page 210 32 Prayer before meate . page 213 33 Thanksgiuing , after meate . page 214 34 Another before meat . page 215 35 Another after meate . page 216 36 Another before meat . page 217 37 Another after meate . page 218 38 Another before meat . page 219 39 Another after meate . page 220 40 Another before meat . page 221 41 Another after meate . pag. 222 42 Godly Directions for the right Receiuing of the Lords Supper . page 22● 43 Rules to know true Faith by the fruites thereof . pag. 226 44 Christian exercises necessary to be practised in the course of our liues . page 231 45 Signes of saluation in whomsoeuer they appeare . page 247 46 7. Obseruations needfull to the Reuerent reading and hearing of the word of God. page 249 FINIS . Faults escaped . IN the Epistle Dedicatorie : reade period of your timee . And pag. 31. l. 17. read I wil fast to pray , and pray to fast . Notes, typically marginal, from the original text Notes for div A14004-e200 Pro. 28. ● 4. Reu. 20 Psal ▪ 〈◊〉 ▪ ●al 26. ● . ●al . 14. ●● 21. ● 15 Psal . 105 Psal . 150. 1. Thes . 5. 
A08279	----	A load-starre to spirituall life. Or, a Christian familiar motiue to the most sweet and heauenly exercise of diuine prayer With prayers for morning and euening. Written to stir vp all men to watchfulnesse and reformation of their carnall and corrupt liues. By I. Norden. Norden, John, 1548-1625? 1614 Approx. 226 KB of XML-encoded text transcribed from 162 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A08279 STC 18612 ESTC S100614 99836447 99836447 722 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A08279) Transcribed from: (Early English Books Online ; image set 722) Images scanned from microfilm: (Early English books, 1475-1640 ; 1457:01) A load-starre to spirituall life. Or, a Christian familiar motiue to the most sweet and heauenly exercise of diuine prayer With prayers for morning and euening. Written to stir vp all men to watchfulnesse and reformation of their carnall and corrupt liues. By I. Norden. Norden, John, 1548-1625? [30], 279, [13] p. Printed by William Stansby, London : 1614. Pages 201, 205 and 214-15 misnumbered 177, 204 and 215-14. Some pages stained and torn. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. Prayers -- Early works to 1800. 2004-12 TCP Assigned for keying and markup 2004-12 Aptara Keyed and coded from ProQuest page images 2005-01 Andrew Kuster Sampled and proofread 2005-01 Andrew Kuster Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A LOAD-STARRE To Spirituall Life . OR , A CHRISTIAN FAmiliar motiue to the most sweet and heauenly exercise of Diuine PRAYER . With Prayers for Morning and Euening . Written to stir vp all men to watchfulnesse and reformation of their carnall and corrupt liues . By I. NORDEN . LVKE . 21. 36. Watch therefore and pray , that ye may be accounted worthy to escape all these things th●● shall come to passe , and that ye may stand 〈◊〉 fore the Sonne of Man. LONDON , Printed by William Stansby . 1614. TO THE RIGHT HONOVRABLE SIR IVLIVS CAESAR Knight , Chancellor of his Maiesties Exchequer , and of his Maiesties most honourable Pri●●e Counsaile . Right Honorable ; I Am bolde to present vnto you , and vnder your Honourable countenance , these vntimely and green fruits of my idle 〈◊〉 , which I gained in ( and without 〈◊〉 of ) his Maiesties seruice , wherein I haue been employed ▪ fearing yet lest my forwardnesse in attempting , and especially in publishing a matter so farre aboue the course of my ordinarie calling , should deseruedly purchase vnto my selfe condigne reproofe . For that it may be right well obiected , That it had better besitted mee to haue retained my selfe within the 〈◊〉 of , and to haue ( with more diligence ) imploied myself vnto , the purport of my ordinarie Commission . And so I doe acknowledge , had I beene negligent in performing the last . And I acknowledge it commendable , and a sufficient discharge for a man of whatsoeuer profession , sincerely to performe the same , without thrusting his sickle into another mans haruest ▪ But no man is ignorant that there is a two-fold calling in euerie Christian ; a corporal and a spirituall : and they differ in themselues as darknesse & light : the effects of the first are visible , of the second hidden , as touching the internal and mentall working ; the outward actions cōmon to both . But our Sauiour faith , Man liueth not by bread , that is , by corporall meanes onely , but by a kind of spirituall norishment . For the life that dependeth vpon the creatures , is alike commō to men and beasts : The spirituall life onely proper to the children of God ; who yet partake of the corporall bread in no other outward manner then doe they that know not God. Christ had meat to eate that his Disciples knew not of ; so haue Gods children a nourishment that carnall men know not of , and some other labors and endeuors wherof the world taketh little or no knowledge . The outward mysterie , function , or calling , doth neither discouer , nor can they hinder this heauenly food , be their calling neuer so super-eminent : neither pleasure , nor profite , nor wearinesse of bodie , can hinder or preuent the holy meditations of well affected spirit . Carnall men feed onely vpon the seeming good they enioy in this life : Pleasure and Profit ; al their endeuours tend to these , or to one of them . They know no better , and therefore seek these as best & principall● 〈…〉 . And what euery man affecteth most is his summum borum . But they onely are happy , of what ranke soeuer , who haue learned to obserue , and do truely follow the counsaile of the Apostle , Not to repose too much confidence in worldly meanes : for , Bodily exercise ( which includeth all carnall appetite ) profiteth little , but Godlinesse is profitable to all things , hauing the promise of this life , and of that which is to come . God●inesse consisteth of spirituall exercise , not altogether in outward labour : though the second bee sanctified by the first ; and without the first there is no blessing promised to the second No vocation , function , office , place , exercise , or endeuour in Church or Common-weale can truely prosper in the meere carnall man : 〈…〉 may seeme to be●●● with glorie , and continue a while in seeming grace , it neuer endeth but with griefe . The cōsideration whereof moued mee to a more serious meditation , how much it concerned my selfe and other men to intermix with my corporall , some spirituall ●●ercise . At length ment●● meditation brake into actual inuocation on God , to sanctifie my labors , to moderate my desires of carnall things , to order my will , to season mine affections , and to blesse mine endeuors : & to this end I was bolde to borrow some oportunities of my other employments ; which I recompenced with the more serious diligence , when occasion required my retire vnto mine enioyned seruices . And hauing thus rudely heaped together stubble and straw for the building vp of mine owne meditatiōs , touching the sweetnesse & necessitie of praier , for mine owne priuat comfort : I imparted the same to some of my learned and religious friends , by whom I was encouraged to recommend it to the publique ; which I haue done vnder the title of 〈◊〉 Load-starre to spirituall life , importing an effectuall motiue to praier , and aduentured it vnder your Honourable fauour to the view of all that loue that spirituall exercise , humbly entreating pardon for my boldnes ; which if I obtaine , I hold me richly rewarded . At my house at Hen●en this 24. of Iune 1614. At your Honours command euer , IO. NORDEN . TO THE CHRIstian Reader . IF thou consider ( good Reader ) the worth and in estimable value of the grace to praye truly and faithfully to God : thou ●●●st not but embrace the meanest worke of the weakest in Gods Church , tending to moue thee thereunto : for such is the force of 〈◊〉 , that what●●euer a man loueth , it inclineth the eare to heare , the eye to behold . the hand to handle , the mind to consider , and the will to embrace ; yea , euery small appearance & resemblance of the thing it affecteth . When thou therefore lookest vpon the Title of this weake Treatise , and findest it to tend to a Motiue to holy prayer , thou canst not cast it by if thou bee truely affected to that most diuine exercise , but couet to looke farther into the body of the matter for thy better satisfaction and censolation , how weake soeuer thou find it . I haue entitled it A Load-starre to spiritual 〈◊〉 , because no act or exercise of the minde can 〈◊〉 effectually leade the soule to a spirituall communication with God , the highest grace and glory that men can enioy in 〈◊〉 life , then faithfull prayer . Let slip therefore no opportunities wherein thou mayest pray : the occasions are infinite , the time euer , the benefit great . At thy leasure peruse , endeuour to practise , and neuer omit so heauenly an exercise . Fare thou well in the Lord. Thine in Christia● good will , IO. NORDEN . THE SVMME OF THIS WHOLE Treatise is contained in the Chapters following . Chap. I. THe neglect of prayer condem●●● the sweetnesse of prayer : prayer to an 〈…〉 prayer . Chap. II. To 〈…〉 prayer 〈…〉 . To presse into 〈◊〉 presence without premeditation , is arrogancie , A definition of prayer . Chap. III. How wee ought to approach before God in prayer : to depend on God , not on carnall meanes , though some depend more on the last then on the first . Chap. IV. The faithfull mans God is the only liuing God , and in him is his chiefe good : the carnall men haue manie gods : the ends of both . Chap. V. The world is inconstant : the difference betweene diuine and carnall wisdome , betweene the seeming deuotion of the irreligious rich , and the religious poore man. Chap. VI. The force of liuely faith : and how hard a thing it is , truly to apprehend the mysterie of Christ : and how easie historically to discourse thereof . Chap. VII . Naturall Fathers , cannot beget children good or euill of their owne wils . But they that are begotten a new of God , are only good and like vnto God , before whom the vnregenerate , howsoeuer seeming holy , are hipocrites . Chap. VIII . Carnall wisedome hath not cheife place of counsell , in the regenerate man : hee depends on God , and not on the meanes in any enterprise . Chap. IX . It is a dangerous thing to pray vnto God vnprepared : but most safe and sweet vpon diuine premeditation arising of grace , not of nature . Chap. X. Whēce al our transgressions do proceed , and the reason why we cannot pray aright : and the meanes to reforme it . Chap. XI . The neglect of the communicating with God in Prayer , is the cause that many runne headlong to their owne ruine , seeking what they need in a wrong course , not feeling their owne spirituall wants . Chap. XII . Murtherous hearts , hautines and pride , may lurke vnder the habit of outward humblenesse . Chap. XIII . Euery faithfull Christian findeth comfort in prayer , the neglect whereof admits manie euils . Chap. XIIII . The most happiest men in the World are they that most often communicate with God in Prayer : and not the most glorious worldly man ; whose miserie is to come : and what consolation remaineth for the godly . Chap. XV. True contentment not gotten by nature but by grace , which produceth prayer the only meane to obtaine all good . Chap. XVI . God being wisedome it selfe , knoweth how to deale with vs for our best aduantage and his owne glorie , which ahoue all thinges wee must respect in all our prayers . Chap. XVII . Three principall motiues to stirre vp men to pray : wherof the chiefest is necessitie . Chap. XVIII . The force of faith what it is , and the effects of it : & how dangerous a thing it is to faint . Chap. XIX . Some among many preuaile by their faithfull prayers for the rest . And how God turneth the prayers of his to the best , though hee grant not what they desire : And how foolishly carnall men reason against Gods prouidence . Chap. XX. The naturall man misconceiueth of true happinesse , whereby hee runneth into manie absurdities by the suggestion of Sathan . Chap. XXI . Englands manie blessings and deliueries , are not so duly considered nor so thankfully imbraced as they ought , being too much ascribed to humane and carnal meanes which breedeth ingratitude and securitie . Chap. XXII . The Church of Christ militant and Sathans Church malignant , seeke the ouerthrow one of the other , but by contrarie meanes . And that all Christians are to pray for the defence of the first : without which it is to bee feared it may suffer violence . Chap. XXIII . The death of the late Prince is not lightly to be forgotten . Nor our generall praiers for his Maiestie & Royall issue , to be neglected , publikely and in priuate . For praier auaileth much being feruent . Chap. XXIV . Deuotion lately ●ote is now become more cold : which may presage some consequent danger . But the practise of the word and prayer , preuaileth with God. The neglect whereof maketh men senselesse of sinne . Chap. XXV . Beasts foreseeing , flie danger more then some reasonable men , besetted with securit●e and the pleasures of this life . Chap. XXVI . If Gods word cannot awake vs , he will send his rod to correct vs , and nothing can appease him , but our humiliation and prayer , and not the glorie of our vaine glorious pride . Chap. XXVII . The bringing in of true religion was of great difficultie , effected by God , by his instruments . Wee must bee warie lest wee neglect it , and so loose it againe . Chap. XXVIII . God loueth vs not more then the Turkes and Pagans , if wee liue like Turkes and Pagans . Our manifold Idoll-Gods . The Carnall mans Sophistrie . The long vse of the word hath made vs much weary of the word . Nothing can preuent danger but repentāce & praier . Chap. XXIX . We ought to pray aswell for our neighbors as for our selues : the vse of prayer is twofold , publique and priuate . Meditation inkindleth prayer . Chap. XXX . How , when , and where priuate prayers are to be made . An erronious conceit of priuate prayer . What sweetnesse priuate prayer brings to the soule . Chap. XXXI . The helpes and hinderances of prayer : how Sathan striueth to hinder prayer . For nothing woundeth him as faithfull prayer in the name of Christ. Wee must bee watchfull and strong to resist him . Chap. XXXII . The presence of God himselfe is promised in publike praier : how he is present , which the carnall man apprehendeth not : the discontinuance of prayer , publique or priuat , dangerous . Chap. XXXIII . Priuat prayer in som respects & at som times more comfortable to a priuate man then publique . The neglect of publique praier in priuat families condemned : for where God is not , there Sathan is serued . Chap. XXXIIII . The true vse of the Lords Prayer , about which friuolous questions haue risen . It is the rule of all other prayers , and euery petition ful of high matter of instruction . Chap. XXXV . The summe of the lords prayer briefly explained . Chap. XXXVI . Praier much increaseth diuine knowledge , whereby men of meane carnall learning exceede many literate Doctors . Chap. XXXVII . Although no man by nature knoweth how to pray , none is to despaire : for the word heard , and prayer vsed , teacheth it , and increaseth the knowledge of it . A LOADSTAR TO SPIRITVAL LIFE . CHAP. I. The neglect of prayer . Prayer in an vnknowen language . Praier without cordial deuotion condemned with a comparison between spiritual , and bare verbal prayer . OF all the neglects of mens spiritual duties vnder the Sun. none is more to be condemmed then the little regard of , and the small delight men haue in , diuine prayer : And yet an excercise of that comfort to the conscience , and so profitable to soule and body , as it passeth in sweetnesse all other exercises , pleasures and delights of the minde , as farre as Gold excelleth durt , and the most valuable pretious Iewel the dung of the field . The Sunne excelleth not in brightnesse the blackest and darkest night , as doth true , faithfull , and cordial praier , truly performed , exceed the best contentments , that proceede from earthly and carnal delights . Faithfull prayer , truly performed , is al things to the faithfully-praying . It is the sweetest and most valuable Iewell that the most godly heart can possesse . It worketh assurance to obtain euery good thing and to preuent euery euill . It giueth peace to the conscience , and vndergoeth all crosses with sweetest alacrity . It is as a preuayling watch-man , that doth not onely discouer , but preuenteth , or causeth a man patiently to vndergoe all afflictions incident to the faithfull man. And yet an exercise as farre vnknowen to many , euen to such as pretend to be very deuout , as is one mans thought vnknowen to another . Many boast of their quotidian set deuotions , as the Pharisie did , and yet pray neither in the spirit , nor with vnderstanding : but of a kinde of prepensed custome , vsing onely the Lords Prayer , the Beliefe , and the Salutation of the blessed Virgin , and otherset prayers , in an vnknowen language , with so many superfluous iterations and needlesse repetitions , as the heart ( busied with retayning the number of the prayers ) seldome or neuer apprehendeth what the mouth vttereth ; neither truly vnderstand they what they speake , praying in a language they know not : And so turne their deuotions into sinne , being made without vnderstanding , and consequently , not of faith . Moreouer they vse in their prayers , a kind of humblenesse , which God requireth not , superstitiosly pretending , the auoyding of presumption , in going immediately to God : and therefore they came to God in the name of strange mediatours ; namely to the blessed Virgin , to Angels , and to Saints departed , prying them by their merits to intercede for them to Christ that he may pray to his father for them . What a needlesse circumstance is this ? Hath not Christ our Sauior louingly willed vs to come immediatly and freely to him , who is the sole and onely mediatour vnto God our heauenly Father for all , that faithfully and immediatly come vnto him ? There is none , in and by whom we can be saued , releiued or defended , but in and by the man Christ Iesus . He willeth vs not to vse that kind of humblenesse , which should imply pride or any breach of promise in himselfe : as it followes if wee think it too much presumption to come immediatly to him , but first to goe and to pray vnto his blessed Mother Angel or Saints , as if he himself were of the cōceit and humour of earthly Princes . It is far from him : his children may freely come to him : he disdayneth them not for their basenes , and therefore desireth not to bee sued vnto by more glorious persons , whom they pretend he loueth better . But this doth argue that we thinke , He will not bee as good as his wrod where he saies : Come vnto me all yee that are heauy laden and I will refresh you ? Which is to make God a Iyer , and Christ to haue died in vaine . Hee saith not come to me by the meanes of my blessed Mother , holy Saints or Angels . And therfore this is but a forged humblenesse and a falselie coyned meane to come to Christ : but faith onely is the meane to assure vs , that hee is our onely Aduocate to the father , to whom wee come by Christ only and alone . That praier , that men make to God , in the name of any besides Christ , is not only no prayer , but a meere derogation of the principal part of his office , of being our only Mediatour . Moreouer to goe to any besides Christ , argueth a doubt that either he cannot , or wil not be as good as his promise , where he saith , Whatsoeuer ye aske my father in my name shall be giuen you . These kinds of prayers are grounded vpon a zeale without knowledge , and consequently without faith , and so become sinne vnto them that thus superstitiously pray . And I can not but confesse also , that the most religious praiers that godliest men haue made ; nay , the very praier , that Christ himselfe hath taught vs , although most hard in it selfe ; may become vnprofitable vnto them by proceeding from an vnbeleeuing , vnfeeling , or vnreformed heart , or proceeding onely from the lippes , passing from the mouth into the Ayre , and vanishing with the soud . Such prayers ; as they proceede from vnbeleeuing hearts , are like vnto Cayns offering ; howsoeuer foolishly accounted deuotion : these are but the sacrifices of fooles : who would be seene to offer acceptable incensce : and behold hypocrisie ! they would seeme to glorifie God ; and behold blasphemy ! There is a kinde of prayer which God requireth and accepteth : and is onely proper to the truly godlie . And that is made somtimes in words , sometimes by sighes , and groanes ; which cannot be expressed and sometimes in silence without vttering any sound yet all very auailable with God , who seeing and serching the heart knoweth what we inwardly desire , and seeth wherof we haue need . And these secret and silent prayers , proceeding from a faithfull heart , are far more effectuall , then the verball praiers which the vnbeleeuer may vse , with the like words , as the godly do ▪ and to the same seeming ends . And yet the same prayer is not to them both the selfe same praier : the one hauing but the shadow , the other the substance : the one praying but with the lippes , the heart estranged ; the other with the spirit , and vnderstanding . Therefore is the one of no force , and the other truly effectuall . These two kindes of prayers , may be resembled vnto two pieces of Ordnance : whereof the one is charged with powder onely ; The other with powder and a bullet ; Eyther of them takes fire a like : and that which hath no bullet , giues as great an outward , and audible report , as the other ; But the first batters not , as doth the second , although they seeme to ayme both at one mark . So hee that hath not vnderstanding and faith , may haue the like fire of necessity , to enkindle the powder of desire , but can neuer perse the cloudes , the throne of grace , with the bullet of liuely faith : though the tongue thunder out as loud and clamorous acclamations as the other : yet the other carries with it both powder and bullet , both voice of the tongue , and deuotion of the heart , powerfully to worke the intended effect with God. And the force of the other perisheth with the sound . CHAP. II. It is vaine to vse many words in Prayer without spirituall feeling , and great arrogancy to presse into the presence of God without premeditation , with a definition of prayer . HE that duly , and with true vnder-standing , considereth the force and effect of faithfull prayer , and how vaine and vnprofitable it is , to powre forth a multitude of words , without spirituall feeling of his owne necessities ; As the causes mouing him to pray , the matter wherefore hee praieth , the parties to whom and in whom hee prayeth , and with what zeale and affection he praieth without● consideration of these hee may feare to presse into Gods presence , presuming without premeditation , deliberation & holy preparation , to approch the maiesty of God. Wee shame to approch a King or great personage , without recounting before hand how to behaue our selues , as touching our gestures ; and how to place our speech to be seene formall in all the circumstances of our behauiour , fearing least we should be obserued vnciuill , rash , or defectiue in our cariage . How dare wee then thrust our selues abruptly into the presence of the King of kings without diuine preparation● Our words and gestures must be agreeable to a holy and sanctified affection ; our hearts must be humble , otherwise wee cannot come as petitioners , but rather as insolent and proud vsurpers although our words seeme neuer so milde . For if the heartfrom whence ought to proceed our requests , be not truely humbled , and rightly qualified ; God will neuer haue respect vnto our prayers . And therefore if wee duly consider ; That , Prayer is an humble request made vnto God , in Christ , with the liuely and feeling affection of the heart , faithfully beleeuing to receiue what we religiously desire : we cannot but blush to come vnto God as the Pharisie did , arrogating vnto our selues such perfection as if God were rather beholden to vs for our fasting , tything , almes , and prayer , then that wee needed to bow our hearts in humblenesse before his maiesty crauing pardō for our sin : when we pray therefore , we must leaue behind vs all presumption and conceit of self-merit : And in al humility aske , beleeuing to receiue : otherwise our praier wll become vnprofitable in not obtayning , and sinfull in not beleeuing . And therefore the Prophet Esay , forewarneth vs to take heede that wee come not neere vnto God with our lippes , namely to vse many and good words , and yet our hearts , wherein consisteth the force or frailty of fai●h and prayer , be far from him . CHAP. III. How we ought to approch before God in praier , depending on Gods promises , and not on carnall means : which howsoeuer the vnfaithful respect not , yet are the godly moued thereby . THat praier is not true prayer , which is not grounded vpon a liuely faith , in the promises of God in Christ. It is promised to all beleeuers , that if they aske , they shall receiue , yet for the merits , & in the mediation of Christ ; in whom if we beleeue not , wee may seeme to send forth as many sighes , and poure forth as many verball prayers , and appeare in our gestures outwardly as deuout and zealous as any man , and yet be as farre from being heard , and come as farre short of obtayning what we desire , as he that praieth not at all : the very Publican will preuent vs. If we had not the promise of obtaining for our faithfully asking ; what would become of Faith & Prayer ? If we rested as doubtfull , & vncertain to receiue our requests at the hands of God , as many a poore begger is that asketh almes of mortal men , in his Name ; should we not passe by more houres in a day , more dayes in a weeke , nay , many weekes in a yeare , & neuer remember our duties of beleeuing and praier ? For it seemeth ( notwithstanding the promise ) by our generall slacknesse in praier , that we hardly beleeue Christ vpon his promise , nor God vpon his oath . For as long as the carnall man hath worldly meanes to supply his wants , or to free him from danger , he will hardly seeke God by praier for earthly things , because hee feeles no present neede of them ; nor for spirituall , because he is a stranger vnto them . Many seeme as miserable of offring praiers to God , as they are of giuing him of their goods in his members . But as they keepe their goods to the time of necessitie : so their praiers they wil spend none , but vpon meere extremitie . Pharoh neuerentreated Moses to pray for him , as long as he felt not some plague : but when the extreme hand of the powerfull God was vpon him , then called he for Moses to pray to God for him . And yet that zeale continues but as do his plagues : the one ceasing , the other are staied . Carnall men make their praiers as the water mooues the Mill-wheele ; when the water ceaseth , the wheele staieth : so when troubles faile , faith & praier cease . Man by nature trusts rather his owne present worldly meanes , then Gods promises ; his owne wealth , then Gods word : as he that obserues the rules of carnall reason , cannot but collect how far the confidence men repose in worldly meanes , ouersway their trust in God , namely , as farre as the earth is distant from the heauens . For according to the portiō of euerie earthly blessing , hath euerie carnall man trust in his means ; a Gol●ah in his strength , b Pharoh in his greatnes , c Senacherib in his Armie , d Achitophel in his policy , e Haman in his fauor with the King , f Nebuchadnezzar in his greatnes , g Belteshatzer in his vain-glorie , and infinite others , trusting in their own seuerall means , long since gone to their places ; but haue not carried hence with them this vaine confidence frō mortal men . For euery carnall man in his owne nature , extendeth his confidence onely so farre as he hath visible and carnall meanes . Quantum habet nummi , tantum habet & fidei , We trust so farre as we see probable carnall meanes in naturall reason , fit to be depended vpon : which failing , Faith faileth . The couetous man is called an Idolater , because he puts his trust in his riches : so may euery man be truely called , that trusteth in carnall means , whether it be riches , strength , friends , or other the like . And the reuerence that men naturally yeelde vnto these meanes , differeth not much from that they doe vnto God : onely what they pretend towards God is opē , but what they do towards their earthly meanes is secret . They seeme not visibly to kneele , nor verbally to pray to the meanes : but they in their hearts preferre that they see and enioy , aboue that they haue but heard of ; the promises of the inuisible God. And therefore rather then they will diminish their wealth , to doe good vnto Gods people , as God hath commanded , as touching their abundance , they will be bolde to straine a point of Christian obedience , and rather giue ouer their following of Christ , and abandon his presence with the Gergesites , then to lend vnto God , though they shall be assured not only ten of the hundred , but one hundred-fold more then they disburse . And therfore no maruell though they neuer or seldome pray vnto the inuisible God. Their soules are not so deare vnto them as their liues , and their liues not so pretious as their wealth : nay , liues and soules are of smal value with them , in comparison of their worldly riches , and carnall pleasures . Tell a rich worldling , that he ought to make his praiers vnto God : hee will in his heart aske you , for what hee should pray ; hee hath wealth at will , as the rich man in the Gospell ; he hath health at his hearts desire ; his cattell prosper ; his corne , oile , & wine abound : for what should hee pray ? It is a strange exercise you would draw him vnto , that concerneth not his worldly profit , or carnal delight . The like may be also said of euery meere carnall man , bee hee poore or rich , who rather then hee will embrace the promises , and faithfully depend vpon the prouidence of God , hee will aduenture the most vnlawful and vniust attempts , against the lawes both of God & men : wheras , if they could or would incline their eares to hear , and their hearts to vnderstand the word of truth , they could not but abandon all vniust deuises : the rich would pray vnto God for direction to dispose of their wealth to Gods glorie and their owne soules health ; and the poore for supplie of all their corporall necessities , and relie vpon Gods promises and prouidence , bending al their powers to serue the liuing God , in obedience and praier . The godly and faithfull poore man , beeing p●nched with penurie , visited with sicknesse , in feare of enimies , and in whatsoeuer danger , flieth vnto one onely God for all : but the carnall man hath many Gods , the Monie in his Chest , his Friends that his Mammon hath got him , his Corne in his Barnes , his Cattle in the Fields , his Plate and Iewels , his Wit and Pollicy are the Gods of worldly men : in them they trust , and by som , or one of them , they hope to be relieued , or steeded in whatsoeuer desperate occasion ; and therfore seeke they not the helpe of the inuisible God , by fruitlesse Prayer , as they deeme it . But the faithfull man in deede knoweth these to be deceiuing Gods , flattering Gods , like vnto Ionahs Gourd , that seemed faire for a day , and when it should most haue sheltred him , it withered by the worme at the roote . So haue all these vain-glorious Gods their wormes , that worke at their roote , who wither when they that trust in them haue most neede of their helpe : like the Manna that the Israelites gathered ouer night , and kept till morning , which withered & stank when they thought to eat it . Euen so do Friends faile : Riches , Strength , and Pollicie deceiue them that trust to them , or in thē . And it is to bee admired , that so many men , not onely instructed by the Word of God , but also by so many experiences , which they euery day see , that all the glorie of the world , and vanities thereof are but deceiuing dreames , and yet that they should suffer themselues to be bewitched with their flatteries & inchantments ; like the followers of Vlysses , transformed into beasts by the charmes of Circes , who honour that which is to bee contemned , and contemne God , who aboue all friends , riches & whatsoeuer means , is to bee loued , embraced , beleeued , and praied vnto . CHAP. IV. The faithfull mans God is the onely liuing God , and in him is his chiefe good : the carnall men haue manie Gods : the ends of both . THE friends , the riches and whatsoeuer good the faithfull man hath or hopeth for , is in heauen . The Father , the Sonne , and the Holy Ghost , one Al-sufficient God , the Angels & heauenly societie : these are , & will be for euer his , and will neuer faile nor forsake him . He that created him he will keepe him , he that redeemed him he will iustifie him , hee that sanctified him hee will reach him to pray to the Father in the Sonne : hee will assist our spirits , who know not how , or for what to pray : he will help our infirmities , & enkindle our godly desires : he will make such a sacred vnion between himselfe and our spirits , as wee shall become one with him , and God the Father , and the Sonne , being one with the Holy Ghost , shall in the consent of the sacred Trinitie beget vs anew , giue vs new hearts , new affections , new loue , liuely faith , and furnish vs with all the graces of right regeneration ; yea , wee shall become like vnto our elder brother , and euen here in earth partake of heauenly consolation . The Angels shall administer vnto vs all holy aide , and support vs in all our waies & walkings , according to the good pleasure of GOD , who giueth them charge ouer his children . These are the goods of the godly . Oh the sweet operation of liuely faith , begotten by the promise of God in Christ , made in his word ! it begetteth Praier , and Praier truely powred forth , by lippes vndefiled , in the affection of a right qualified heart , vnto God the Father in his Son , doth truly assure vs of Gods presence , and present reliefe in all our necessities , more fully and more truely then all the false Gods , and vaine goods of carnall men , and their meanes . What worldly or carnall aide had the three children in the Furnace ? What arme of flesh deliuered Daniel from the Lions ? What earthly helpe had that great God to ouerthrow the Armie of Senacherib ? Many in like dangers haue beene saued , relieued , and deliuered without humane aide . The examples are infinite in Scriptures , wherof the miracles done in leading the children of Israel out of Egypt through the Wildernesse , their plantation in and vpon the borders of Canaan , and the life of Ioseph , may serue to satisfie any beleeuing man. For neither were friends , nor wealth , nor strength , nor pollicie , aiding this great God in his works of greatest wonder . Who then will preferre these base earthly deceiuing Gods , and flattering goods , before the good God of Israel ? Or who will trust any God but the God of Hoasts ? Haue any of the Gods of the Nations deliuered his land out of the hands of the King of Ashur ? Where is the God of Hamath , and of Arpad ? Where is the God of Sepharnaim , Hena , & Iuah ? Which of the Gods of worldly & carnall men haue deliuered their most humble suppliants , out of any their troubles , or rid them or preuented any of their dangers ? It is a most execrable blasphemie against the God of heauen , to preferre worldly goods , and carnall meanes before the helpe , loue and fauour of the God of Gods and of goodnesse , as manie do ( testified by their works ) though they would seeme to shew the contrarie . How did wicked Rabshakeh raile vpon the liuing God from Senacherib his master ? And did not the Angell of the Lord that night destroy one hundred fourescore and fiue thousand men of the Hoast of Ashur ? Here was the force of flesh confounded , and Senacherib himself was slain by Adramelech and Sharazer his owne sonnes , as hee was worshipping Nisroche his God in the Temple of the Idoll . Who then , seeing the successe of mans carnal confidence , & Idolatrous zeale , will not seeke the God of heauen for succor in danger , for reliefe in want , and for comfort in all distresses ? what man of common sense obserueth not manie precedent examples , of the weaknes and vncertaintie of carnall meanes ? And yet how many are there to be found in these times of common carnall securitie , that do seek their helpe at God , by humble and faithfull Praier ? doe they not rather depend vpon the broken Reede of their owne felt outward meanes ? and therfore despise the seruice of God , and contemne his weake children . The Glutton would not pitty Lazarus , the false Iudges did accuse Susanna , the rich will striue to wrong the poore , and wrest Iustice vniustly , by the meanes of their corrupting Mamon , seldome or neuer considering , that there is a God that careth for the poore , who is able to raise vp a Daniel to cleere Susannaes innocencie , a Salomon to decide the doubts , arising by false pretences . There is great difference betweene the pretended happinesse of the rich , and poore . And so much differ the felicitie of the one and other ; the one is great and fearefull to the poore , and hath his felicitie in this life ; the other is despised of the rich , and hath his miserie here : but the first passeth from his mirth to mourning , from his wealth to want , from his glorie to griefe , from a glorious life to an eternall death . But the second is taken frō his basenesse to glorie , from miserie to comfort , from griefe to grace , and from a kinde of worldly death to celestiall and endlesse life . For it is not permitted in diuine iustice , that the children of GOD should line heere in carnall pompe , to withdraw them from diuine obedience ; nor the wicked to partake heere of inward & heauenly consolation , setting their hearts and affections vpon worldly things . Wee cannot enioy light and darknes together ; we cannot feede and fill our hearts with the pleasures of this life , and yet thinke wee shall not taste of the bitternesse of the second death . To the end therfore that we deceiue not our selues in our iudgments touching the spirituall and carnall men , wee must beware that wee ground not our opinions vpon outward appearance of mens estates , high or low ; for there are rich religious men , and irreligious poore men : but we must iudge all men , and all things by the word of God , the right rule● and infallible , to discern and distinguish the perfect from the counte●feit . And therin wee must lay aside naturall reason & carnall vnderstanding , which are enmitie to God , and commonly iustifieth what he condemneth , & cōdemneth what he approueth . Loue not the world saith Saint Iohn , nor the things that are of the world : for if any man loue the world , the loue of God is not in him . Yet saith carnall reason , Loue the world , and the things of the world ; for that thou mayest doe , and loue God too . But how hang these together ? For he that loueth God , loueth righteousnes , holinesse , meekenes , patience , obedience and prayer : but he that loueth the world , loueth the contrarie , liuing in vnrighteousnesse , disobedient to God , ouercom with the desires of the flesh , the desires of the eies , and the pride of life . CHAP. V. The world is inconstant : the difference betweene diuine and carnall wisedome , betweene the seeming deuotion of the irreligious rich , & the religious poore man. SAlomon speaking of the World , saith , that when hee had well considered all things that the world afforded , hee could not but obserue it very inconstant , and mens mindes very variable , and often distracted , staggering whereunto to applie themselues : wherein yet hee found by experience , that al men for the most part , embraced that which they should shunne , and shunned that which they should embrace , changing their counsels as worldly occasions offered mutabilitie in their affaires , extolling , dispraysing , louing , hating , hoping , fearing , beleeuing , distrusting , and finally following and forsaking all things as they were led by carnall vnderstanding , wherein they worshipped the creature in steed of the creator ; leauing the seruice of God , and praying vnto God ; and inclining themselues to those courses wherunto their owne appetites sway them , and the Diuell inforceth them : wherby it commeth to passe , that some couetously pursue to be rich among men , which often with-holdeth them from seruing God ; as appeareth by many of them , that content them rather to violate a good conscience , forgetting not only pietie , but meere humanitie , to accomplish their desires ; mingling and confounding good entended , with euill acted ; estranging themselues from all religious affections and inward holy desires ; associating themselues with such as will applaude their vanities , and reiect the society of the good , of whom they might learne to serue the liuing God , by obedience & prayer . How can you beleeue ( saith S. Iohn ) seeing yee receiue glory one of another , and seek not after , nor pray for the glory which commeth from God alone ? Almost euerie man seeketh to outstrip another in carnall , but not in diuine wisedome . And therfore can they not attribute the praise of obtaining what they seeme to enioy , to the right cause : for they begin at their owne apprehension of what is good , and therevpon build their weake wisdome ; whereas they should beginne in the world to bee fools to the world , that they might be wise to God : as the Apostle counselleth ; that , If any man seeme to be wise , let him be a foole , that he may be wise . For as Christ came not to call the righteous ( such as reputed themselues pure ) to repentance , but sinners ( such as acknowledged their own imperfectiōs ) : so surely God giueth not wisedome to the wise ( namely , to such as thinke the worldly wisdom sufficient ) but to such as thinke themselues fooles wanting the true knowledg of diuine things . For , the wisdom of the world is foolisbnesse with God ; and hee catcheth these kinds of wisemen in their owne craftinesse . Although worldly pollicie may ( as it doth ) circumuent the innocent , yet cannot God be deceiued : for such is his deep and iust iudgement , & high wisedome , that he knoweth and iudgeth , he discerneth and condemneth , or approueth , farre aboue the reach of mortall man. Man may deceiue man , not onely by visible actions of earthly and worldly deuises , but euen in spirituall exercises ; for they may seeme to beleeue , because they so brag of themselues ; and to pray , because they may be seene to kneele at a piller to lift vp the eies , to strike the breste , and to moue the hand and lips , as if they were verie deuout : And yet may their hearts be full of gall and bitternes , and their affections be set ( like Demas ) vpon the world and worldly things , wherin God is not deceiued . But the hypocrite that seemeth to bee , and is not religious , godly , faithfull , and truly zealous , deceiueth himselfe , thinking that God will content himself with the chaffe , that hath no corne , with the leaues without fruit , and with the show without the substance of faith , obedience , and praier . And therefore the rich man , and the worldly wiseman , as cousen germans may not look for any applause at the hands of God , as they vsurpe it from men , but to receiue according to the inward disposition of their hearts and soules . God respecteth not the person of the rich , nor wise according to the world , nor reiecteth he the person of the poore ; but according to the measure of grace in eyther hee approueth or reproueth thē ; yet in the more dangerous estate is the rich man , as appeareth by the wordes of Christ himselfe , who obserued how riches wrought with men in the world , how it choaketh the word of God in them ; working to the lust of all forbidden things , and against the desire of all diuine wisedome , which is the life of faith . And faith being the life of prayer is quenched thereby , and consequently prayer , which is the life of our soules , waxeth cold and withereth . Yet cannot this extend to euety rich man ; for the Wiseman saith , that , That rich man is blessed , which is found without blemish , and hath not gone after gold , nor trusted in money and treasure : adding , Who is he , and we will commend him ? for wonderfull things hath he done among the people , hauing beene tried and found perfect : let him bee an example of glorie , who might offend and hath not offended , or doe euill and hath not done it . By which wordes he intimates vnto vs , that rich men haue many and more motiues by their meanes to offend , then the poorer sort haue : and that it is a strange thing to find a rich man so qualified by diuine grace , as he wil bestow his goods , and performe the duetie that God commands , to make heauenly friends with their earthly Mammon . Therfore our Sauiour pronounceth such impossibilitie for a rich man to enter into the Kingdome of heauen , euen because of his couetousnesse and oppression , and because of his securitie , and seldome or neuer faithfully seruing the liuing God ; and againe denounceth woes against them , for that they haue their consolation in this world : not for that they oppresse the poore , and get their goods by vnlawfull meanes ; but because they haue their cōsolation , namely their carnall delights and pleasures , and not their spirituall ioy , and inward comfort of the holy Ghost heere in this life . Therefore behoueth it rich men to beware , they place not their hearts consolation vpon these worldly & fleeting vanities , but according to diuine counsaile ; If riches encrease , not to set their mindes vpon them , but to vse them as they vsed them not . For it is not meerely riches that maketh the vser , but the abuser of them vnhappie . And therefore , as there may be a poore man proude and couetous , euen in his small portion : so may there be a rich mā poor in his owne conceit , and so bestowe and distribute his goods , as not onely not a woe , but a blessing shall be pronounced vnto him , as to the poor , beleeuing in God : for our Sauiour , to encourage all , as well poore as rich rightly affected , and to stirre them vp to obedience and prayer , saith ; Reioyce & be glad , for I haue prouided for ●ou a Kingdome . CHAP. VI. The force of liuely faith : and how hard a thing it is truly to apprehend the misterie of Christ ; and how easie historically to discourse thereof . THE promises of future happinesse are able to stirre vp the dullest heart , to waite , and worke out his saluatiō with fear & trembling , with loue and obedience , in faith & prayer ; and yet it seemeth , Not manie wise , not many mighty , not many rich beleeue this promise . They seem rather to be leue a bond , a statute , a pawn or the promise of a rich mā , then they wil giue credit vnto God vpon his oath , who yet neuer was found to promise any thing but what he performed , to the good of euery one that ( beleeuing ) asketh any thing fit for him to receiue : he deceiueth no man that trusteth his bare word . Abraham might haue cast many doubts , being in a profane and Idolatrous countrey , brought vp without the written will of God , being called thence by an inuisible power , to repaire into a remote country , vnknowne , and the conditions of the people strange vnto him . But he contrarily cast off all difficulties , and confidently resolued , against his owne naturall reason , and will of all his friends and familiars , and betooke him to the iourney , and ceased not till he came to Canaan . Who would not haue consulted with his kinsfolks & frends ? Who would not haue looked for better assurance of good successe , before hee would haue aduentured to forsake his countrey and friends , and betake himselfe to the hazard of such an attempt ? But he knew that he that called him was iust , and what hee had promised hee was able to performe , and would neither faile him nor forsake him . Hee wauered not as the most of vs do , touching heauen and heauenly things promised ; how can we affirm we beleeue it , and yet giue our selues ouer to the world ? It is not indeed euery mans case to know the mysterie of Christ ; but in a kinde of generall apprehension , as hee is deliuered in the outward word , according to the Historie . But to beleeue that he came in the flesh without man , to containe two natures vnder one visible forme ; that hee was God equall with the father , and man like vnto vs ; that he cancelled the hand-writing that was against vs ; that in him we are reconciled again to God the father ; that he sits at God's right hand a mediator for vs , and that all beleeuers shall ascend and rest with him in glorie ; that our bodies that are corrupt , shall either die and putrifie , or be changed , and in fine , be glorified in the heauens . And to apply all this to our owne selues through faith , cannot but goe so farre beyond the ordinarie capacities of naturall men , as the God of heauen is aboue the God of the ayre . For as Christ said vnto Peter , flesh and bloud reueiled not vnto him what Christ was : neither can the natural man apprehend this heauenly mysterie , and therefore cannot beleeue the promise of saluation to the comfort of his own soule , and consequently cannot pray to God in Christ. He can speake of , and dispute , and beleeue the whole Historie of Christ , both how he was promised and prophesied , how he was crucified , and can relate euery Article of Christian beleefe . And so farre the diuels know , beleeue , and tremble . But this is the peculiar portion of Gods children , truly to depend vpon Christ , thorough faith grounded vpon knowledge ; as beleeuing that heauen is his portion , is the gift of God in Christ ; who being the liuely image of God the father , teacheth vs to know God in the Trinitie , and the Trinitie in vnitie : whom who so knoweth not , and by knowing him loueth him , and in louing him obeyeth him , and in o●beying him beleeueth him , and in beleeuing him dooth not pray vnto him . howsoeuer they seeme to vpholde their knowledge , defend their obedience , and bragge of their prayers , they are all but counterfeit . For no truly spirituall exercise can bee performed , or diuine grace obtained , but by a man spiritually qualified and beloued of God , and who loueth God : for vnlesse we feele in our selues the loue of God towards vs , wee can neuer loue God ; for he loueth vs first , and by the third person of the Trinitie worketh loue in vs towards him : and loue being the band of obedience , and obedience the marke of our election , and cōsequently the seale , which hath the image of our Redeemer , whereby our adoption to bee the sonnes of God is confirmed to euery one that beleeueth . Not to euery one that pretendeth to loue , obey , and serue him ; but to him only whose heart is right before the Lord , who heareth the word , beleeueth the spirit that wrote it , and bringeth forth the fruits of it , namely , to doe what is therin commanded , and to auoyde things forbidden therein ; he , euen he is the vndoubted adopted sonne of God , and whatsoeuer he asketh the father by the spirit in the sonne , hee shall receiue it : for he hath the promise of the blessings of this life and the life to come . Contrariwise , such as neither yet haue , nor des●re to haue thi● feeling , this faith , and this dependance on God , howsoeuer they pretend that they are the sonnes of God , for that they can only talke , like , and performe some outward duties as the true sonnes of God do , yet let them not deceiue themselues , they are not yet out of the lees of their originall , neither haue they remission of their actuall sins ; but the Bond is yet against them depending vncancelled , though they associate the sonnes of God , and not only in humane affairs conuerse , but in diuine dueties communicate with them , as in hearing the word preached , in the sacraments , and in publique prayer . They are yet but bastards , & no children ; they neuer truely tasted of the milke of Christs spouse , nor euer drew the life of grace out of her breasts : no more then did Cham in the Arke with Noah , Ismael in the house with Abraham , Esau in the company of Iacob , who inwardly did not partake of their fathers vertues , of obedience , faith , and continual praier vnto God , the God of their fathers . CHAP. VII . Naturall fathers cannot beget children good or euill of their owne wils ; but they that are begotten anew of God , are only good and like vnto God , before whom the vnregenerate , howsoeuer seeming holy , are hypocrits . EArthly fathers cōmonly beget childrē of their owne corporall likenes , but the godliest father cannot propagate in his children the graces of the spirit , neyther can profane fathers by their sinnes make their children sinners . For it is found by experience , that good fathers haue often wicked , and wicked fathers godly children . But the children of God , begotten anew by the holy Ghost , can neuer fall from being like vnto him that begat him . And therefore doe they much dishonour God , who in wordes professe they are his sonnes , and yet in their actions they resemble the image of Sathan . It were a great blemish vnto a godly man to be wrongfully supposed the father of a wicked sonne ; much more is God dishonoured by such as would seeme to be , but are not of his seed . For they that are of God indeed , cannot but in some measure resemble him , in being righteous as he is righteous : that is , By casting off the olde man which is corrupt , through deceiueable lust , and to put on the new man , which after God is created in righteousnes and true holines . This casting off and putting on , doeth teach vs that there is in vs somthing that befits vs not to retaine if we will be the true sonnes of God , not by reputation among men , but by imputation in Christ. What is to be cast off , and what to bee put on , is plainly expressed in the Apostles wordes before mentioned , namely , to cast off all deceiueable lusts , ( which includeth all things forbidden ) and to put on righteousnesse , which implieth a spirituall indowment of al heauenly graces ; among which , none is of that singular force , vertue , and effect , as is zealous and heartie prayer in faith vnfained , which none can effectually make but such as haue put on this new man : for the olde man knoweth not how to pray , being clothed with corruption , and blinded with the mist of ignorance . The new man only , shaped in holinesse , knoweth to whom , when , in whom , for what , and how to pray ; all which circumstances are duly to be considered in prayer : and yet neither of these dooth the naturall , that is , the old man truly apprehend ; and consequently the lip-labor that he pretendeth to bestow in prayer , is not onely not profitable , but sinfull . CHAP. VIII . Carnall wisedome hath not chiefe place of counsell in the regenerate man : he dependeth on God , and not on the meanes in any enterprise . FRiends ( we obserue ) do most vsually communicate together , not by way of dissimulation , but by sincere affection : and one is ayded and comforted of another , according to the occasions each propoundeth to other . And shal we think that that man that loueth God , will estrange his occasions from the counsaile of God ? Will hee deliberate of any matter of importance , but will first consult with the Oracle of Gods mouth ? And will hee not impart his occasions by powring them forth vnto him in praier ? assuring himselfe that God againe will answer him by his holy spirit , and by him certifie his spirit what he shall doe , and what course hee shall take , both for the atchieuing of the good he desireth , & for the auoyding the danger he feareth . No carnall counsel whatsoeuer , not warranted by the word , shall be admitted to that consultation or resolution : he will abandon all carnall respects , and onely holde himselfe to diuine direction : hee will not vse humane wisedome , but as it were a hand-maide to diuine prudence . It may serch and find out such wants , and corporall necessities , as are fit in spiritual vnderstanding to be supplied , but leaueth the execution to diuine wisdome , which produceth faith , and faith prayer for the obtayning thereof at the hands of God. And as Abraham left his seruants and Asses behinde him when he went to offer vp his sonne ; so doth this heauenly wisedome leaue all carnall respects behinde when it approcheth towards God , to offer the sacrifice of prayer or praise . Contrariwise , it is too manifest , that the most carrie their carnall vanities with them euē to the Altar ; making their petitions partly in the flesh and partly in the spirit , in part beleeuing and in part doubting , halting before God , and yet seeming to walk vprightly before men , who iustifie or cōdemne the outward action , not seeing the inward heart . To pray vnto God with the lippes for any corporall benefit , and yet to haue the eye of the hart fixed in confidence vpō naturall means , is a kinde of spirituall adultery . For , what man is hee that hauing a wife , outwardly affable , vsing wordes of loue vnto him , and yet her he●rt set vpon another man , will not thinke her a faithles and vnchaste wise ? And is God lesse iealous think we , who craueth our hearts when we shall worship him in words and outward shew of works , when our consciences cannot but tell vs that we aske that of God which we inwardly beleeue more probable and possible to be obtained by meanes without him ? Is not this a falsifying of our faith and dissembling of our prayers ? Is not this a manifest breach of the law that saies , we shal haue no other Gods but Iehouah ; as also not to take his name in vaine , as they do that call vpon him with the lips , their hearts farre from him ? The Iewes thinking to make themselues strong by the Egyptians and other carnall meanes , left their dependancie on God ; & therfore did God denounce his iudgements against them : Cursed is the man that trusteth in man , and maketh flesh ( any kind of carnal meanes ) his arme , and withdraweth his heart from the Lord : hee shall not see , when any good commeth . How can he then attribute praise or prayer vnto God for whatsoeuer successe , when he groundeth his hope on earthly meanes , and not on God ? Nay , though hee pray vnto God , and yet dependeth more , and puts more hope on secondarie meanes ? if he find that come to passe that hee desired , how can hee but yeeld part of the praise vnto the mediate cause , wherein hee in part trusted ? and so derogate the praise due vnto God , who is eyther all or no part of the cause of that wished successe . For although God vse naturall instruments to effect his will , not onely in relieuing his children when they pray vnto him , but also in punishing the wicked when they offend ; yet are these meanes onely of , and by God , working , not as man willeth , but as God foreseeth fit for the good of the one , & punishment of the other . God vsed clay to cleere the eies of the blinde man : if the blinde man had yeelded the thanks to the clay as the cause of his sight , though hee had likewise giuen praise vnto God , hee had robbed God of his right . For to allow vnto God a fellow-helper , were to argue him of himselfe insufficient ; as som most fearfully belch forth a most superstitious praier , saying , God and our Lady do this or that , or preuent this or that ; whereby they eyther make God no God , or a God not absolute in power , nor without a cooperator complete , which cannot bee but most horrible blasphemie . I hereby yet inferre not that it is vnlawfull to giue reuerence vnto the means which God vseth for our good , as Dauid did to Ionathan ; yet no further but as to the instruments , without which God might haue effected his worke , eyther by other meanes , or without any meanes , nay , against means , as not tied to any secondary meanes of necessitie . Hezekiah being healed with a cluster of figges , did not perswade himself that nothing else could haue done the cure , but that whatsoeuer God had made the mediate cause , howsoeuer contrarie to the opinion that man might haue of the thing , it would haue wrought the same effect . For he is able by weakest means to performe the greatest worke ; as it appeared by the ouerthrow of the wals of Iericho with the sound of Rams hornes . And as he worketh by meanes , so sometimes without meanes , euen by his word , as in healing the Cananitish woman , and the Centurions seruant : nay , such is his absolute power as he worketh as familiarly and easily against meanes , as in bringing water out of the hard & drie Rocke , making the waters to diuide as the red Sea and Iordan , in making the Sunne to stand still in G●beon , and the Moon in the valley of Aialon at the prayer of Iosuah : and causing the Sunne to goe backe in his sphere contrarie to , and against his naturall motion , at the prayer of Hezekiah . The holy Scriptures are full of such sweete examples of the absolute power of God , who to effect them requires necessarily no other human meanes but faithfull praier● not the praier which passeth onely the lips , the affections of the heart being extrauagant , but that prayer which proceedeth from the sanctified soule , well and rightly tuned in all her faculties ; the vnderstanding thinking on nothing but on God , the will onely louing him , the memory coueting to retaine nothing but him , the desire aspiring to no other happinesse but what he hath promised vs in his word . In this maner were our holy fathers qualified , and in this sweete consent of the affections poured they forth the concordant harmonious praiers that wrought these former most admirable supernaturall effects , in altering the naturall course of those creatures which he himselfe set in the firmament , neuer to be moued to the end of the world . CHAP. IX . It is a dangerous thing to pray vnto God vnprepared ; but most safe & sweet vpon diuine premeditation arising of grace , not of nature . HOw can this but moue a kind of feare in men who presume to thrust themselues into the presence of God , vttering praiers in wordes , their vnderstandings being carried from God through the vanities of this life , their wills beeing besorted with the loue of carnall things , and their desires thirsting after worldly aduancements ? Are these mens prayers of force to cast downe holdes ? to alter the natural course of things ? or can they obtaine any thing at the handes of God but reproofe ? But men that are wise in Christ , enlightned with the diuine spirit , feele motiues in themselues of another kinde ; not staying below , their affections set vpon the golden Calfe at the foot of mount Sinai : but they a●cend vp in their harts to the holy mount of Grace , and there conuerse they familiarly with the true God , leauing the flesh pots , the Onyons and Gourds of Egypt , and feede on the heauenly Manna , Angels bread , the bread of life : whereby they becom so rapt vp from earth and earthly things , as they haue their conuersations alreadie in the heauens , by their heauenly communication with God in their spirits . Their prayers & sweet conference with God for the time ended ; they then returne to the performance of their lawfull affaires , and therein walke ( as it were ) with God , liuing so sincerely with , and among men , in the feare and loue of God , as if they were in the reall presence of God. To this degree of perfection none can attaine by his naturall vnderstanding or will , but by the administration of the spirit of God only , who teaches vs how to pray . God commaundeth all men to pray , and yet giueth not all men the gift of true praier ; and therefore euerie man is bound to aske of God power to aske : although it may seem strange to a carnall man to aske power to performe the selfe-same thing that hee performeth in asking . But it is to be considered that there is a verball and lip-kind of asking , and there is a cordiall & heartie praying ; and he that doeth it not from the heart , may vtter it with the lippes , and in words may seeme to pray , and yet the heart remaine estranged and full of rancor and euill affections . But such is the force of ●iuely faith , that it cannot conceale it selfe : for if it bee in the heart it will shew it selfe in the efficacie of prayer ; which praier onely hath the promise to obtaine , beeing made in the name of Christ to God , & hath the promise to be granted for his sake by God. For in Christ are the promises made vnto vs , both of spirituall and corporall blessings , and in him , and by him sealed vnto vs and confirmed : so as there is no cause of doubting left vnto the faithfully asking ; alwayes prouided , that he ask not the thing , the graunting whereof is not warranted in the word of God , that hath made vs a generall warrant of granting whatsoeuer wee aske ; with restriction yet , that it bee agreeable to his wil , which also includeth all things that he seeth best for vs to receiue . For such is the wisedome , prouidence , and loue of God towards vs , that like a father he will not giue vnto his children a Scorpion in stead of Fish : he will not giue them hurtfull things instead of helpfull . And therfore it behoueth vs to inform our selues by his word what is consonant and what dissonant to his will , that we may auoide to aske forbidden things , & with boldnes aske things lawfull . In the prayer which Christ taught vs , we pray , Thy will be done : wee must not therefore wilfully attempt to aske , much lesse to do any known thing to the contrarie . But such is our corruption , as howsoeuer we seem willing that the will of God should be done , we yet retaine a kinde of inward desire that God would doe according to our wills : for naturally the will of man is neither rightly affected towards his owne mind , nor towards the will and word of God. It is the rule of right reason that the wil should be directed by the minde ; but contrarily and preposterously the will ouerswayes the minde , and drawes it as by cōstraint to many inordinat desires : and therefore when the minde begins to incline it selfe to the sacred exercise of prayer , the will as an vnequall yoke-fellow peruerts the minde , & distracts it into many noysom lusts , & wandering thoughts . This cannot the most godly and most faithfully zealous man but find in his deuoutest praiers : and therefore wee ought in our prayers to restraine our cogitations from earthly things ; and the more wee feele them to range here and there ( as sensibly wee may ) so much the more earnest & zealous we ought to be , and so much the more watchfull that they steale not away our spiritual affectiōs , which cause the minde to ascend euermore vpward to the Throne of his grace , who by his holy spirit is readie to assist our spirits , to suppresse our erring thoughts , and to rectifie our mindes according to his own will. CHAP. X. Whence all our transgressions do proceede , and the reason why we cannot pray aright , & the means to reform it . OVr transgressions proceede all from this , that against the rule of diuine reason , we preferre our will and our desires before the most holy will of the Lord our God. How then can we truly seek him whose will our wills ( as much as in vs lieth ) seeketh to resist ? The Apostle sheweth the reason , saying , The naturall man hath such a mind as cannot vnderstand the things of God , and such a will as is not subiect to the law of God , nor indeed can be . How then can the minde conceiue how , or for what to pray ? And how can the will frame the faculties of vtterance and other diuine affections ? How can it frame it selfe to pray vnto God according to the right rule prescribed vnto vs by God ? seeing that this exercise is sacred , holy & spiritual , & the mind & wil altogether carnall & profane . And therfore al the praiers which natural men make in the habite of the olde man , do not onely not profit them , but turn rather vnto a curse then a blessing vnto them . What man is hee then knowing this , will lie stil in his natural corruption and ignorance , hauing the way laide out before him , the meanes of direction offered him , the promise made vnto him , and the reward assured him ? the way is Christ , the directiō in that way is the word , the promise is to receiue what wee aske , and the reward is life eternall : the way is straight , the direction plaine , the promise iust , the reward great . In earthly affaires there is a continuall common emulation who may grow greatest , wisest , & most glorious , whose best reward is but a vanishing shadow . How foolish then are wee to see and suffer all men to outstrip vs in spirituall things , and our selues to lagger behinde , loth to goe forward in diuine duties ; as trewantlike schollars with il wil , and by compulsion prepare them to the Schoole ? Hee then that may and will not endeuour to attaine vnto diuine knowledge by the word , and thereupon , namely vpon the promises of God made therein , to builde a liuely assurance of Gods neuer-fayling goodnesse towards him ; and in that faith will not seeke God in all his occasions , by continuing prayer ; is neyther worthy to haue the promises performed vnto him , of the good things of this life , nor of the life to come . Let vs therefore learn to deny our selues , and endeuour to subdue our owne wills , and wholly to subiect them to the will of God : so shall wee neuer vndertake , consult , determine , or conclude any action , vntil wee haue enquired what the will of God is therein , by faithfull prayer . CHAP. XI . The neglect of the cnmmunicating with God in prayer , is the cause that many run headlong to their owne ruine , seeking what they need in a wrong course , not feeling their owne spirituall wants . THe want of holy search & desire to be enlightned in the diuine duetie of praier , and to bee directed therein , is the cause that so many men runne headlong into their owne ruine , in rashly enterprising that , without cōmunicating with God , which they in naturall reason conceiue will prooue to their high contentment ; as in making choise of religion , the highest point of diuine wisedome ▪ in choosing a wise , and the like . The Shechemites without consulting with God tooke vpon them the seale of the couenant , which was a true note , truly taken of the true children of God ; but because they took it to a carnall end , what reward they had , appeareth Gen. 34. So did Simon the Magician couet spirituall gifts , to vse them to carnall ends : and the like doe they that to obtaine corporall maintenance , and to be free from some calamitie , rashly & without consulting with God ( by learning his word and by prayer ) thrust themselues into the Romane Catholike , or into any other false Religion . Nay , to intrude into the profession of the true Religion , for the respects abouesaid , and not in a feeling of diuine loue to the spirituall effects it worketh , to Gods glory and their owne comfort ; is not onely not to be truly religious , but vnder the cloake of true religion to be indeed a profane Atheist . God commands vs not to cōtract marriage but vpon due deliberation and consideration , & forbids to contract with any of a false Religion . Isack and Iacob fearing and obeying the liuing God , sought their wiues , not by worldly ad●uice , but therein to be directed by God. And to that end did Abrahams seruant pray vnto the GOD of his Master Abraham , that hee might bee guided by some diuine instinct how to chuse a wife for his Masters sonne , and all things succeeded vnto him beyond naturall reason . But Esau contrari●y , without consulting with God , or cōmunicating with his parents ▪ tooke him wiues of the Gentiles , a profane & irreligious people , such as ( for the Iewes to contract matrimonie withall ) was an abhomination . Prayer or consultatiō with God is the best , but the last worke ; of chiefest , but of least regard in this age in most capitall causes , and of greatest consequence . And therefore the most of them succeed to the perpetual trouble and griefe of the parties . And that which hath been said of the former two , namely of the choise of Religion and a wife , may hold for , and in all other matters belonging to the life and gouernement of man in this life , especially in the election of some function or calling in Church or Common-weale ; wherein experience maketh manifest that little or no conscience is made to craue direction from God : but according as the profession or mysterie seemeth likely to proue profitable or discommodious , is the desire made the more hote or cold . But to consider how it may stand with Gods greatest glorie , & our most comfort and spirituall contentment , it is the last matter thought vpon : they beginne at the wrong end , they first seek the world and worldly things , and then as leisure will serue , they will seeke heauen & holy things , where we should seeke heaue● and the kingdom thereof first , and then by diuine promise , all things els shold be administred vnto vs. But the reason why som men are so backward in seeking God , to bee guided by him in these high occasions , may seeme to grow from a conceit , that if they should vnfolde their desires to God , who seeth all their hidden and polliticke equiuocations ; he would find that their outward prayers to him , and their inward hearts towards him , would appeare so farre vnlike , as he would haue no respect vnto their offerings : and therefore couet rather to conceale their counsailes from God , and climbe vp to the obtaining of their high purposes , by the scale of their owne deuises , saying in their hearts , How doth he know it ? Thou foole ; if thy heart condemne thee is not God greater then thy heart , and knoweth al things ? But if thy heart con●demne thee not , thou hast then boldnesse towards God. If then thou haue boldnesse , thou mayest freely repaire to the Throne of his grace ; and as he hath communicated vnto vs all his counsaile , shall we bee scrupulous to let him know ours ? What is it that the poorest and basest seeming childe of God , may not freely speake vnto him ? Who of the ancient godly fathers did not discouer their own imperfectiō● ? Peter blushed not to acknowledge the deniall of his Master with bitter teares : Dauid was not ashamed not onely to confesse , but to inroll the acknowledging of his sins with his owne hand , to the end that all his godly posteritie might learne , not to hide their faults from God , but to make them knowne to men . S. Paul likewise thought it not any disparagement to his credite being an Apostle , that Hee was a man solde vnder sinne , that hee was buffeted of Sathan , that hee did what hee would not , and could not doe what he would . None diuinely enlightned by ta●●ing of and beleeuing the good word of God , that euer coueted to conceale their imperfections from God , knowing & assuring themselues that he is mercifull , and forgiueth the sinnes of the truely penitent . Against thee , against thee onely ( saith Dauid ) I haue sinned , and done euill in thy sight . Hee was a great King , chosen after Gods owne heart ; yet not ashamed to acknowledge a greater King , whom hee as much feared to offend as the most dutifull child the most stern and seuere father , and therefore was bold , with the confession of his sinnes to ioyne prayer for the remission thereof , and obtained it . I am but dust and ashes , saith Abraham : I am not worthy the least of Gods mercies , saith Iacob : my fathers house ( saith Gideon ) is the least of all Israel : I am not worthie ( saith S. Paul ) to bee called an Apostle , yea , he confessed himselfe the chiefest of all sinners . These examples of humilitie may be preuayling motiues to moue vs to imitate them , and to beware how wee follow their contraries , in pride , as Nabuchadnezzer , Senacherib , Pharaoh , and such like imps of insolencie ; who althogh they were Kings of greatest greatnes , & we the meanest of men , yet if wee imbrace not humilitie wee may bee found as hautie as the hautiest of them . For they had their pride but according to the measure of their greatnesse , and so may the meanest exceed in pride beyond the measure of his best means . They thought themselues not onely not inferiour , but equall , nay aboue God in power , and therefore had none aboue them to obey , and consequently , none to whom they were bound to pray . And whosoeuer exalteth himselfe aboue that which he is , be he the highest or the basest among men , hee equalizeth the proudest of the former in their vnlimited desires . For , as the former rebellious Potentates banded themselues against God , in their impious blasphemies ; and as Nimrod threatned to scale the heauens by his haughtie Babel : so no doubt but the meanest proud man , that ambitiously aduanceth his heart aboue that which indeed he is , and to attain vnto heauen without obedience and prayer vnto God ; hee is as high a rebell in his heart as eyther Nabuchadnezzar , Senacherib , or Pharaoh , and his reward in the wrath of God shall be as great as was theirs or Nimrods . CHAP. XII . Murtherous hearts , hautines , and pride may lurke vnder the habit of outward humblenesse . MAny such rancke and rebellious spirits walk in the habite of outward humblenesse , as that Dominus Dominantium , that calls himselfe Seruus seruorum Dei : hee that saith he is the seruant of the seruants of God , and yet Antichristianlike endeuours to set vp and supplant Princes . And his Votaries of pouertie and voluntarie beggerie ; are not many of them fit and inclinable to any impious and most treasonable actions ? how haue their handes ( in shew lifted vp towards heauen ) bin imbrued in the bloud of Princes in the earth ? If their couert and concealed workes of darknes were discouered , if their infernall stratagems were reuealed , and their desires knowne to mortal men as they are found out , and seene by God ; they could not appeare but meere monsters , such as was Balthazer , the murtherer of the Prince of Orange , the Frier , & that miscreant Reualiack , that foiled their fists in the bloud of the two last Kings of France : and yet had euery of them his pretence of great deuotion , in attempting and perpetrating these capitall villanies ▪ They pray , they receiue their sacrifice , and haue promise of , & they beleeue to bee registred and canonized among the Saints in heauen , and yet fellow-murtherers with Iudas , with whom they shall partake their euerlasting reward , without more serious sorrow , and truer repentance for their villanies , then any of them seemed at their deaths to professe . Are these the instruments that are vsed by the Pope , the pretended Vicar of Christ , to support his humble ambition , and ambitious humblenes ? Must these be the Axes and Hammers to cut and break down Princes , and to confound Kings and Kingdomes , not concurring with his vsurped Antichristian insolencie ? Where is then the effect of their great penance , much fasting , many praiers , and infinit sectaries , and their deuotions ? Are these their meritorious workes ? Cannot they defend their Antichristian superstitions without the murthering of Gods owne annointed ? without treasons , rebellions , massacres , & sheddings of bloud ? Who doth not then abhorre their impieties ? And who obserueth the least of these committed by any true member of that Church , which this malignāt Church holdeth hereticall ? And yet all men see how it hath been defended from all their diuellish complotments , by no other meanes but by faith in God , and prayer to God. Haue not their most hellish attempts many pretences of a holy beginning ? A set cōuocation of preaching and prayer , imposition of hands , vowing of helpes , conioyning of forces , and whatsoeuer else may serue to the perpetration of any bloudie action . If these most impious consorts enterprise not their wicked acts , but in the shew of calling mutually on God , were it not a shame to professed Christians to attempt any matter lawfull , of greatest moment , without touch of any consideration of the necessitie or vtilitie of faithfull prayer ? If the children of darkenesse can point out their more then heathenish attempts by the outward tokens and termes of deuotion to their assured condemnation ; what will become of cold Christians that so little regard the holy duty of prayer in all their actions , to their soules saluation ? CHAP. XIII . Euery faithfull Christian findeth comfort in praier : the neglect whereof admits many euils . WHo is that faithfull Christian that hath practised this holy exercise , and hath not found comfort to his conscience , and helpe in his occasions ? Whosoeuer findeth the continuance of inward vexation of the mind , let the cause arise from spirituall or corporall occasions , he may ass●re himself it proceedeth , most ordinarily at least , from his seldom or neuer praying vnto God. Griefe oftentimes procureth teares , which seem somthing to asswage the sorrow : but it is ( as it were ) the slacking of the band that gripes the wound too hard : but teares passing from the heart through liuely prayer , doe not onely ease the griefe for a while , but heale it altogether ; and keep the wounded parts sound , so long as the plaster of true prayer is applied , with faith thereunto . The teares that wee spend must bee spent before God , who hath promised to receiue them as they fal from a liuely feeling heart , and to put them in the bottle of his remēbrance , reseruing them as witnesses of our true repentance ; that the sinnes , in sorrow whereof we shedde them , may be washed away by the bloud of Christ , and not to rise vp in iudgement against vs. And these teares are of themselues as so many petitions vnto God , who hath bound himselfe by promise to register them , as so many preuayling requests ; wherby he giues oftentimes what inwardly we desire , as soone as the first teare falls from a broken and contrite heart . Dauid affirmeth that God pardoned his sinne as soone as he had any motion to craue it . God requireth not our prayers because hee hath neede of them , as a seruice beneficiall or profitable vnto him ; but because wee hauing neede of his graces and blessings , and that hee loueth vs in his beloued son hee willeth vs to pray vnto him for euery spirituall and corporall blessing . And although it be true , that hee knoweth wherof we haue need , yet in common reason , hee that wanteth and disdaines to aske , he is not worthy to receiue that whereof he hath neede . CHAP. XIV . The most happiest men in the world are they that most often communicate with God in prayer ; and not the most glorious worldly men , whose miserie is to come ; and what consolation remaineth for the godly . THe men that haue greatest shewes of happinesse in this life , are not the blessedst men ; but the poor in spirit , that haue their continuall recourse vnto God , they that communicate often with , and truly pray vnto him , althogh their estates bee neuer so vnpleasant to flesh and bloud , yet theirs is the promise of this life and the life to come . The Church of Corinth in the b●ginning consisted , as appeareth for the most part , of the poorest and meanest of the people , and such as appeared to the world fools and Idiots ; and they that seemed more wise , more mightie & more noble , were left out of the number of them that were called . Yet God preferred not the base in the world before the noble , to make them proud of their calling , but that they might be constrained , as it were , to reioyce in the Lord , by whose mercie they had obtained in Christ wisedom and all things necessarie to saluation , before the more glorious in the world , although they were the most base and abiect of all others : and to moue them so much the more readily & willingly to serue God in thankefulnesse and prayer , to testifie their loue to him for his mercies towards them . And heauily it will befall them , who hauing receiued so many blessings at Gods hands , are no whit the more moued to loue him : and so many threats for their vnbeleefe and ingratitude , and yet not moued to feare him . Will they not bee drawne then from their deceiuing vanities ? will they rather then for lesse then an apple or a messe of pottage , disclaime their birth-rights , and loose that Kingdome and Crown so dearely p●rchased for the faithfull ? Nay , were the losse of it all , it were not so horrible . If a man missing of the good promised , could avoid the dangers threatned , it would somthing mitigate the despayring conscience , and ease the troubled mind . If after death there were neither life nor death , if a man might haue no b●eing , nor feel or endure tormēt , thogh he had no comfort ; it were a kinde of ease to the carnall mind , that knoweth no other heauen then the profits and pleasures of this life nor feareth other hell then the miserie , penurie , and afflictions of the same . But the case is otherwise ; they that misse the kingdome of heauen by not beleeuing the promise of God , by not praying vnto God for direction in the course of their liues , may assure themselues , thogh they seeme not yet to beleeue it , that there remaines for them and attends them , the God of darkenesse , and the Angels of horror and torment . And therefore they that are wise in Christ , enlightned with the sanctifying spirit of God , obserue the difference between sinne and sanctity , betweene the carnall and the spirituall , betweene the olde and the new man , and finde that the pleasing vanities of this life , and the reioycing of the worldly minded haue no solid or sound assurance of continuance , no not for a day ; and after commeth the seueritie of iudgement . But the spirituall man , vndergoing with patience the bitter miseries incident to a religious and godly life ; considereth that the continuance of it is but a spanne long : and there attendeth him mercie and consolation perpetuall . And therfore beareth he the yoake without grudging , spending his time , not in wantonnesse and chambering , not in vanities and carnal pleasures ; but in all temperance and humblenesse of minde : neuer so cheered , neuer so full of consolation and alacritie as when hee is hearing God speake vnto him by his word , as by preaching or hearing of the same ; and finding himselfe truely and aptly prepared , and zealously exercised in the most holy dutie of praier and heauenly meditations , wherein hee speaketh vnto God. This is his comfort , herein are his ioyes , and nothing is so sweete vnto him as heauenly continuall contemplation ; whereby hee passeth by both the pleasures and penurie of this life , as things of that weakenesse to moue loue to the one , or feare of the other ; as hee respects them not , but placeth all his affections on God , with whom he knoweth that his prayers doe at all times so farre preuaile , as at what time soeuer he asketh , hee receiueth ; whensoeuer hee seeketh he findeth ; and when soeuer he knocketh he is admitted into the presence of God. And whatsoeuer misery befalleth him in this life , hee feeleth it not so vnsauorie to himselfe as other men conceiue it , that beholde and obserue it in him . As our Sauiour told his Disciples that hee had meate to eate which they knew not of ; so hath euerie sanctified & regenerate man comfort that carnall men know not of ; which giueth him such sweete feeling of present happinesse , through the assurance of his future promised glorie , that he seemeth through the abūdance of his consolations , rapt as it were alreadie out of this earthly Tabernacle , into the heauen of heauens , where he hath his conuersation in the spirit with-God , though hee corporally remaine in this inferiour world . CHAP. XV. True contentment , not gotten by nature but by grace , which produceth prayer , the onely meane to obtaine all good . SPiritual cōtentmēt none can attaine vnto by his owne naturall powers : and therefore there is a spirituall meane to be vsed for the obtayning thereof , which the Apostle reaches , saying ; Let your requests be shewed vnto God in prayer . And , Who so lacketh wisedome , let him ask of God , which giueth to al men liberally , and reprocheth no man , and it shall be giuen him . This wisedome is not the wisedome of the world , but the knowledge how , when , and what to ask , to conform vs to the likenes of him that hath begotten vs anew , who hath left vs an example , that wee should follow as deare children . If then we be the children of God , & Co-heirs with him of that heauenly Kingdom ; shal we not with him walke as becommeth children of such a father ? Shal our head weepe and lament for our sinnes ? Shall be suffer for our transgressions ? and shall wee laugh and reioyce in the vanities of this life , and yet think to partake with Christ of his purchased Kingdome ? Hath he so farre purchased for vs , as we need neyther suffering nor patience , faith nor prayer ? Shall we think our selues like that vnspotted Lambe of God , and yet defile our bodies & soules by committing sinne vpon sin ? How can we then come vnto our father which is in heauen , where no profane thing can haue any being ? If God heareth not sinners , where shall the sinfull mans prayers appeare ? And how can he haue his conuersation in heauen , as S. Paul had , or walke with God , as Henoch did , whose soule and spirituall part , which ought to ascend by the wings of faith towards heauē , is pressed downe by a most vgly and filthy dunghill the bodie , clogged with the masse of sinne ? Cast off therefore all carnall and vncleane affections , purifie & clense your hearts by liuely repentance , that the sauing bloud of the Lambe being sprinkled vpon the dore posts of our beleeuing hearts , the holy spirit of God may enter , and teach our spirits rightly to crye Abba father . So shall wee apprehend that sacred renewing grace , that shall breede this most sweet and heauenly change , namely , to make vs of the children of wrath the children of loue , of the children of disgrace the childrē of glorie ; which change is not , nor can be where faith faileth : which faith is not obtained in respect of our prayers , or any desert of our selues , but only and altogether of the free fauor and good will of God in Christ , in whō , for whom , and by whom we haue promise to obtaine the fulnesse of spirituall contentment . CHAP. XVI . God being wisedome it selfe , knowes how to deal with vs for our best aduantage and his own glorie , which aboue all things wee must respect in all our prayers . GOd being wisedome it selfe , knoweth better then we what is fi●test for vs to receiue , and for him to giue ; in both which his glorie must goe with our desires , as it will of necessitie in his giuing . And if wee seeke not his glory in all our demands , we breake the order prescribed , namely , to doe all to the glorie of God : much more then should our prayers , which are the highest seruice wee can doe vnto God , tend to the honour of his Maiestie , beyond the desire of supply in our owne necessities ; and that is in making our prayers vnto him , to be confident that he is iust , and will according to his promise satisfie our iust desires , so farre as may bee most for our benefite . For we cannot truly iudge what is most expedient for vs : we may aske for , and think that best for vs , which God in his wisedom knoweth most inconuenient ; and that to bee hurtfull & euill for vs , which hee seeth to be most for our good . It is therefore agreeable to the right rule of true faith , to subiect our wills to the wil of God , and to frame all our petitions according to the rule of his word , which teacheth vs to aske corporal things , with condition that he be pleased therewith , and spirituall & heauenly things as the graces of the spirit , with a full assurance to receiue . And the more constant and earnest we be , and the more we presse God to giue them , so much the more it pleaseth him : as to importune him to giue vs power to mortifie our corrupt affections to kill sinne , both in our harts and members , to begge the increase of faith , obedience , loue towards God and our neighbours , peace in our selues and with all men , patience in suffering Gods corrections , gentlenesse , meekenesse , temperance . To aske these absolutely and constantly , is pleasing vnto God , is acceptable vnto him : wherein yet we are to beware that wee aske not spirituall gifts to carnal ends , as did Simon the Magician ; but to Gods glorie , as Salomon asked wisedome . For the holy Scriptures teach vs , that God suffereth many profane men to vsurpe spiritual functions , as preaching , prophecying , and casting out Diuels , to whom yet God w●●l say , Depart from me , I know you not . The like may be said of praying , namely , of meere babling with the tongue without the consent of a feeling & faith full heart . And in all these to shew more outward sinceritie then to haue inward sanctity , is meere hypocrisie . CHAP. XVII . Three principall motiues to stirre vp men to pray , wherof the chiefest is necessitie . THere bee three principall motiues to stirre vp Christians to prayer ; first , Gods commandement , Pray continually , 1. Thess. 5. 17. secondly , the promise , And ye shall receiue , Matth. 7. 7. The third and last motiue is our owne necessities ; and they are infinite . Daniel prayed ●o be preserued among the Lyons ; the three children frō the fire ; Hezekiah from death ; Ionah to bee deliuered from the bowels of the Whale : Susanna to be freed from the vniust accusation of the lasciuious and false Iudges ; Dauid to be deliuered from the malice of Saul . Necessitie hath so manie branches , as men are subiect to seuerall dangers , which are infinit : and therefore a motiue of great force ; and yet without Gods assistance they can obtain no ease . For the more a man strugleth to free himselfe from any danger by his owne power , hee entangleth himselfe so much the more , as the Flie in the Spiders web , and the Bird in the net : for of his owne naturall inclination he hath no more means to free himself , be hee rich , befriended or strong , then hath the beast that perisheth . And therefore God , to helpe his infirmitie , hath louingly willed him to come vnto him , with a promise to helpe him : which if God had not promised , man could neuer haue conceiued by his carnall vnderstanding , that there had beene any helpe in any inuisible power . If God , with the precept of praying continually , had not made a couenant to heare and graunt our requests , wee should haue held it a needlesse and an vnprofitable worke to pray . And did wee not beleeue Gods promises to be Yea & Amen , what necessitie could moue vs to repair vnto him ? for without beleeuing the promises we could haue no hope to obtaine , and consequently no desire to pray . He then that obeyes not the precept , to pray , breakes the law of obedience : hee that belieues not the promise can not aske in faith ; and consequently the vnbeleeuer obtains not , because he asketh amisse . CHAP. XVIII . The force of faith what it is , and the effects of it ; and how dangerous a thing it is to faint . SVch is the force and effect of faith , as without it nothing can be obtained at the handes of God by prayer . It is therefore necessary for men to know what faith is ; which they may learn by S. Pauls exhortation to the Hebrewes , who declareth that Faith is the ground of things which are hoped for , and the euidence of things which are not seen . By which definition it appeareth , that the office of faith ( if I may so say ) is to represent things vnto our apprehensiō which are not seene ; & yet in confidence to appeare as if they alreadie were for such : and so piercing are the beleeuers eyes , as they behold the things which they hope for through the clouds & mists of all difficulties . This did most liuely appeare in the faith of the Centurion , who desired Christ to heale his seruant ; requiring nothing of Christ towards the cure but to speake the word only and his seruant should bee whole : and it came instantly to passe as hee beleeued . Such , and greater was the faith of Abraham in leauing his Countrey of Chaldae , to come to Canaan at the cōmandement of God : as also in offering his sonne , in whō the promise was made . Many examples are in holy Scriptures , writtē by the holy Ghost , and left vnto posterities , to encourage Christians so to depend on Gods promises , as not to doubt of good successe in most desperat cases ; but to rest so fully assured that the euent shall fall out to the best , as if hee alreadie felt and enioyed the same . Wonderfull things haue beene done by the hands of God , through the firm faith and faithfull prayer of his children . As long as Moses held vp his hands & prayed , the Israelites for whom hee prayed , preuailed : but when he fainted , the Philistims , against whom he prayed , had the better . As long as Peter beleeued stedfastly , he walked steadily vpon the waters : but when through a small gale of winde he beganne to wauer in his faith , to stagger betweene confidence and feare , he sunke . Wherein we may note the force and frailtie of the faith of the dearest children of God , who beleue constantly as long as all things goe well with them : but when a little tempest of crosses and afflictions arise , they beginne to faint . Iacob although he had the immediat promise , as at the mouth of God himselfe after his wrestling , that he shold preuaile with men : when hee heard that Esau was comming to meete him with a band of men , he was striken with an extraordinary feare , lest he should haue been vtterly ouerthrown , his wiues and children . They therfore that stand , be they neuer so confident in prosperitie , ought to take heed they bee not foiled in the time of aduersitie through feare : for the best are subiect to distrust God when a little trouble assaileth them . And yet wee find by many examples of godly men , that vpon deliberat meditatiō they wade through the most hard assaults of whatsoeuer kinde : for contrarie to their naturall opinions of doubtfull successe , faith workes a most wished issue . The children of Israel were in a most desperat case , flying before furious Pharoh and his vnresistable Host , hauing on eyther hand vnaccessible hills , and before the man imp●ssable Sea : so as if they looked before them , there was no hope in carnall reason to escape ; if behinde them , the sword was at their backes ; if on either hand , they saw no euasion . Yet beholde the force and effect of faith , wherein Moses the seruant of the Lord encouraged them , saying , Stand still feare not , but behold the saluation of the Lord this day . And so farre preuailed hee with GOD through faith and prayer , as hee foresaw the destruction of Pharoh and all his Host : insomuch as he was bold to affirme before it came to passe , that this mighty Monarch , and the multitude of his armed men , his ho●ses & chariots that they then law and feared , they should see all confounded before their eyes ; which came to passe . The Lord ( saith he ) shall fight for you , therefore holde ye your peace , Exod. 14. Faithfull prayer is the strongest meane by weakest instruments , to performe things of greatest difficulty . The wals of Iherico a strong Citie , were throwne downe by no other sensible instruments then the sound of Trumpets made of Rammes hornes , and the Citie and people surprised with a smal number of men . And there is nothing more opposit to the bringing of the greatest and weightiest things to passe then incredulity , which commonly proceedeth from natural reason ; which many times argueth impossibility in possible , and possibility in impossible things : As that incredulous Samaritan gouernor , who did so little beleeue the Lords Prophet , foretelling plentie vnto distressed Samaria , saw with his eyes the same thing com to passe which hee thought impossible ; and for his vnbeleefes sake was not onely preuented of tasting of the blessing , but was troden to death by the presse of the people . CHAP. XIX . Some among many preuaile by their faithfull prayers for the rest : and how God turneth the prayers of his to the best , though he grant not what they desire : and how foolishly carnall men reason against Gods prouidence . IN causes publique , as in the time of Warres , of Famine , of Plague , or other common calamitie ; shal we thinke that among a multitude there are not some , yea many that are faithful ? howsoeuer many also bee eyther key-cold or luke-warme , whō God respecteth not ; yet the faith & obedience of the lesser number by their prayers often appease God , and ( if I may so say ) constraine him to hold his handes from punishing , and euen enforce him to extend his hand to relieue the whole for a part : which we may obserue , if we conside● the conference betweene God and Abraham touching Sodom ; how God in iustice is readie to shewe mer●ie . L●●an his house-hold and cattle prospered for Iacobs . sake : and Potiphers for Iosephs . And therfore wee cannot say but that the prayers of the faithful , be they of many , few , or one , aua●le much with God. And impietie it were to think the contrarie . And as God blesseth , so hee punisheth manie for one : as the whole Host of Israel for the trespasse of Achan : yet we cannot but confesse , that God in his wisdom oftentimes concealeth his purposes of shewing mercie , or sending iudgements , to make his dearest children the more watchful , and more earnest in prayer ; and in more and more hardening vnbeleeuers hearts to their deeper condemnation : and often delayeth the granting of the requests of his children , & giueth them in stead some other thing more fit , which they asked not . He retayneth somtimes things necessary in our opinions , lest we shold presume too much vpon his bountie in giuing corporall things ; crossing our desires lest wee should by the readie successe build too much vpon our vaine vnderstandings , as if we knew rightly what were good and what were ill , and that we needed but to aske and haue at the handes of God , what we would : It is enough for the most faithfull Christian to lay downe his request before God , to continue his oblation , and to waite and attend the leisure of God , and rest content with his holy dispensation , assuring himselfe that not one thing only , but all things whatsoeuer shall worke to the best to them that feare God. The faithfull man , often exercised in this diuine duty of prayer , cannot but acknowledge that things oftentimes fall out better , and succeed more to his comfort and true consolatiō then he required : not by chance ( as many most foolishly conceiue ) but by the meer mercie and prouidence of God ; who as he granted vnto Salomon more then hee asked , so doeth hee euen in these dayes to his obedient children . And yet they cannot truely obserue by any outward or visible working how it should so come to passe : no deuice of their own , nor instrument of their owne procuring , working it to their handes . God raised Ionathan to loue Dauid , and moued the Rauen to feed Eliah . I do my selfe acknowledge Gods vnsearchable goodnesse and prouidence to haue the chiefe place in the working of infinit my deliueries from many dangers , and his relieuing me in many and infinit wants . And who so denieth that GOD hath his working now , both in mercie and in iustice , beyond the naturall course or operation of his creatures , for the good of his children and punishment of the wicked ; hath neither spirituall vnderstanding nor true faith . Such yet there are , whom I haue heard to maintain that they can obserue no difference betweene the reputed religious , and the supposed Atheist : for they cannot see but either of these haue their fortunes alike : he that prayeth hath no better , nor hee that prayeth not the worse share in this life ; whereby they raise an argument , that all things succeed to all men at all aduenture . Let a religious man ( willing to moue a carnall man to serue God ) tell him what happy and wished successe he hath had by his prayers to God , & what continuall comforts he findeth thereby ; how hee hath beene deliuered from apparent & iminent perils ; how he hath bin prouided for in his greatest wants ; how hee hath escaped the things hee feared , and how all things worke to his good contentment : will not the carnall man say , Tush , this befalls all men without respect of the ones vertues or the others vices ? Will he not affirme that the Cattell , Corne , and all earthly blessings fall as well vpon the Drunkard , Whoremonger , Blasphemer , and whatsoeuer irreligious , as vpon the most zealously religious , and deuout person ? And do they not hereby shew that in their hearts they say , that either there is no God , or that he is a God that maketh no difference betweene the good and the euill , between the religious & profane , betweene the faithfull and the infidell ? Yet indeede it cannot bee denied but God in mercie keepeth vnder his children whom he will saue , exercising them with fatherly crosses , and gentle corrections , and in iustice permitteth the Reprobate to haue their portions in the fulnesse of pleasures and delights of this life . But who so obserueth the ends of both , cannot but see the carnall man leaue this life with horror , and his goods with griefe : and the other in peace ; who expiring his last breath , recommends his soule into the hands of God , aspiring in a liuely faith vnto the Kingdome promised , with most holy and heauenly alacritie . CHAP. XX. The naturall man misconceiueth of true happinesse , whereby hee runneth into many absurdities by the suggestion of Sathan . THe sottishnes of mans nature , and mans misconceiuing of good and euil things , is such , as it thinketh nothing heauenly but pleasure and profit , nothing to befal by a diuine prouidence but by chance , and therfore they that pray or pray not are equally rich , strong , wittie , healthfull , and alike happie . Oh more then blind ignorance , palpable Atheisme , peruerting the harts of men , supplanting Religion , and quenching faith , condemning prayer the prop of all mens happines , which without faith is yet of none effect . Infinit are the absurdities whereinto such as know not God plunge themselues : for being once ledde out of the way , which is Christ , they cannot but follow Sathan . For there are but two principall spirituall powers that haue dominion ouer al men , and they haue their seuerall Kingdomes , opposit as light and darkenesse , truth & falshood , heauen and hell . And as their Dominions are spirituall , so leade they their subiects spiritually ; the one by grace , to the performance of all spirituall dueties in heauenly obedience ; the other by all possible illusions , deceits , and spirituall wickednesse in this corporall life . This latter gaineth more mē by his plausible suggestions , then Christ by his true and infallible word : the reason is , for that he first preuayled to betray man , euen the father of men , by whom and in whom all men by nature are subiect to the same falling from God who made him , to the diuell that seduced him . And no maruell thogh he lay baits to betray vs now , hauing so long practised his treacheries , & preuailed so much , leading men into a thousand by-wayes : he careth not how menwalk so they follow not Christ : hee cannot beare with patience , that men should beleeue the promises of God in Christ , nor his threats for disobedience , and for not belieuing the Gospel of Christ. And therefore casteth hee a mist before the eies of mens vnderstandings , that they may not apprehend Gods mercies towards them that doe well , nor his iudgments towards them that doe euill . But as GOD cast Adam in a slumber when hee tooke out his ribbe to make a woman ; so doth he couet to lull men asleepe when he purposeth to steale their hearts from GOD to make them reprobates . And as he turneth himselfe into an Angell of light ; so hee turneth all his plausible allurements to the confusiō of them that consent , by suggesting them good : he deludeth men by the counterfeit imitation of Christ himselfe , as by fained fastings , voluntarie penurie , wilfull idlenesse , and causeth men to reclude themselues thereby to merit saluation ; leauing the world before the time , and to become vnprofitable members of Church or Common-wealth : hee preuenteth true , faithful and cordiall prayer , by prayers in a strange language , & vttered without vnderstāding or feeling : he maketh men to misconceiue of all Gods threats , and tokens of his indignation ; as when God sendeth tokens of his anger for sinne , eyther in or by the ayre by supernaturall exhalations and extraordinarie apparitiōs , as of late he hath done by fierie inflamations and bloudie euaporations ; by the extraordinary rage of the windes , causing the Seas to surmount the bounds , making fearful inundations vpon the land , to the destruction of men and multitudes of beasts , and most lately to the confusion of many ships and men , cast away vpon diuers coasts : when he sends these vnusuall distemperatures of seasons , scarcitie of food , famine , plague , or war ; when he fireth the Towns and Cities round about vs : this deceiuer saith vnto the hearts of carnall men , and suggesteth vnto them that all these things are natural , comming of causes ordinarie ; and idle it is , and sauoring of a needlesse feare , to thinke they are forerunners of greater danger : whereby hee holdeth men in continuall security , and a weening that al is wel , and that God is not displeased with our coldnesse in religion , with our rebellions , transgressions , and intollerable sinnes : which is the cause that men liue so carelesly & so backwardly in seruing of God , holding preaching vnprofitable and prayer fruitlesse , neuer giuing GOD thankes for his mercies , nor fearing his iudgements . CHAP. XXI . Englands many blessings and deliueries are not so duely considered , nor so thankefully embraced as they ought , being too much ascribed to humane & carnall meanes , which breedes ingratitude and securitie . IT cannot but seem strange ( I thinke ) to all that haue but common ( but especially to such as haue diuine ) vnderstanding , that England hauing receiued at the hands of God so many and most wished blessings , both in giuing vs good things , and preuenting vs of euill ; and that farre beyond the apprehension of the wisest worldly man , should so generally forget themselues , as if they were so familiar and ordinarie as were worthy of no admiration : the reason is , as before is said , wee cannot perswade our selues they be the wonderfull workes of God. Queene Elizabeths many and strange deliueries and ours in her ; the more then admirable ouerthrow of the Spanish inuincible-reputed Nauie ; the discouery of so many plots and complotments of treasons and conspiracies ; were they by chance , or was God the Author of them ? Indeed some haue endeuoured to ascribe the praise to carnall meanes , and to rob God of the honor thereof , by attributing the discoueries vnto humane wisedome , and the ouerthrow of the Spanish Nauie to our owne arme , neyther of them due to either ; for it was God that gaue the means , and blessed them for our safetie : and as working instruments vnder God , they are to be embraced . But to say that if such a man had not taken such a course , such a plot had not beene discouered : if such an accidēt had not falne out , or such a stratagem beene inuented , and put in practise , the successe had not beene so good ; is to attribute the power of doing the miracles in Egypt to Moses rod & not to God. Wo to him that excludeth Gods prouidence of the issue of these things , as Esay saith , Wo vnto them that goe downe into Egypt for helpe , and stay vpon Horses , and trust in Chariots because they are many , and in Horse-men because they are very strong ; but they looke not to the holy One of Israel , nor seeke vnto the Lord who is wisest . If , is a word of condition , and only implieth doubt of future euents ; but to vse it in matters alreadie com to passe , is most idle and vaine . Stultū est dicere non put●ram . A man were better to holde his peace when things are done not to be redeemed , be they done with or against his will , then to applie this doubtful word If. For it hath onely force to condemne his ignorance and to commend Gods prouidence , in whose dispensation are mercie and iudgement ; the first obtayned , the second auoyded by faithful praier . And the most that can bee spoken of humane wisedome and prouidence in such cases of eminent consequence , is , that God vouchsafed vnto such a man the reason to apprehēd such or such dangers , and to vse such and such meanes to preuent them ; as in Ioseph in foreseeing the plentie , and prouiding for the dearth : but to say it came immediatly from the naturall apprehension of any mortall creature , to worke the good or to preuent the euill of a Nation , Prouince , Citie , Familie , or priuat man ; were to affirme that God is not vniuersally omnipotent , & absolutely prouident , and consequently that to pray vnto him were both needlesse & fruitlesse , which were the highest degree of impietie , and is onely found in them that know not God. And therefore it behoueth Christians to be truely watchful , and duly conuersant in praier ; so shall nothing succeed vnto them , but either to their approued good or tolerable euill , wherein he shal be thankfull for the first , and patient in the second ; knowing that nothing cometh to passe by chance , or at aduenture , but by God , who worketh all in all . I am the Lord , and there is none other ; I forme the light , and create darkenesse ; I make peace and create euill , saith the Lord. Nothing therefore will rise vp in iudgement against vs in a higher degree then ingratitude , receiuing so many continuing blessings at Gods handes , & yet to shew not onely no thankfulnesse , but in stead to become the more rebellious , stubborne , and stiffe-necked , adding sin to sin , and heaping vp transgression vpon transgression , as it were with greedinesse ; neuer regarding the manifolde dangers that doe palpably houer ouer our heads , but as men drunken with new wine , we lie secure euerie man in his particular sensualitie , seldome or neuer repayring vnto God in praier . But let vs awake and consider in what drowsinesse we pass our peace , making it the feast of our bewitching delights , giuing God neither thāks for good receiued , nor stand●ng in fear of his iudgments threatned . And let vs ruminate a little vpon our duties , and then can wee not but finde that our neglect of hearing God speaking to vs , and our seldome & colde speaking vnto him in thankfulnesse and prayer , will tell vs that wee are falne into a fearefull and mortall Lethargie . Are the mercies of God rightly considered , and duly weighed in giuing vs our good Iosiah , worthiest King Iames , for establishing him in the steed of our deceased Deborah , & with and in him the vse and continuance of true religion , and that without bloud ? Doe not all the Kingdomes of Europe admire & stand amased at our happinesse in our blessed Soueraigne ? And can his Maiesties deliuerie from Gowries conspiracie in Scotland be thought ordinarie , circumstances cōsidered ? How much lesse the powder Treason , that so long lay couerd with so many difficulties , the arrow being drawn as it were to the head before the string was broken , ayming not only to hit the Lords anointed , and royall family , the Nobles , Counsellors of state , the Bishops and worthiest of all parts of the land ; but at an instant , in a moment , the vtter ruine , subuersion and confusion of all estates , degrees , qualities , and people of all conditions : howsoeuer suggested an infranchisement to pretended Catholikes ; euen many of them also had tasted the same cup of extirpatiō with the more loyally affected , and more religiously disposed . The plot was laide by the policie of Sathan , practised by his members , discouered by God himselfe , who reueiled the same vnto his annointed without humane intimation of the thing what , the place where , the persons by whom it was to be performed . This for the present was wonderful in euery mans eyes : men for a time lifted vp their hands as it were to God , tokening thankefulnesse : but it seemed to bee but like a splending sunne , that shined for a while with glorious acknowledgeing that it was the very hand of God : but now eclipsed with the cloud of forgetfulnesse : somtimes it falls ouer the Pulpit into the eares , but seldome into the hearts , nor considered according to the worth of so worthy a deliuerance . Moses erected stones in memoriall of the Israelites deliuerie from Pharoh , to shew to posterities what God had done for them , and to testifie their thankfulnesse to God : but it seemeth that we haue turned our fleshly hearts into stones , to testifie our ingratitude , and to witnesse against vs how little we feare future dangers . For were these former fauours of God written in our hearts , could our tongues cease so long from praising God ? should we not be still mindfull of it , & be stirred vp to mixe with our thankefulnesse prayer ; that as hee hath vouchsafed to discouer and preuent so horrible treasons , so it might please him to worke for vs against all Antichristian future complotments , & Sathanicall stratagems ? CHAP. XXII . The Church of Christ militāt , and Sathans Church malignant , seek the ouerthrow one of the other , but by contrary meanes : and that all Christians are to pray for the defence of the first , without which it is to bee feared it may suffer violence . AS long as God hath in this kingdom a church militant , it will not be auoyded , but here will Satan haue his Church malignant : and these cannot but be so opposite the one to the other , as the one wisheth not the other to stand . The first seeketh the conuersion of the second by gentle and Christian endeuours , by perswading according to the rule of Christ , praying for them in loue , lifting vp no hand , no sword , no weapon of offence ; onely the sword of iustice for Treasons , Treacheries , and Conspiracies against the King and Kingdom : wherin if there should bee no iustice inflicted , it could not but embolden & propagate more and more insolencie and boldnesse to execrable attempts ; so should the sword of the Magistrate be censured a partie of selfe-danger and confusion . But the last seeketh the confusion of the first by treasons , treacheries , conspiracies , massacres , bloud , nay by killing of Kings , and by whatsoeuer inhumane , vnnaturall and hellish attempt . Iudge ye therefore , iudge ye that giue aime to either , yee that gaze vpon the controuersie , and are indifferent ; whether of these is likest Christ and his Church ; the first that neuer foiled hand in bloud vnder the pretence of Religion ; or that which hath no other meanes to support it , but the bloud of Princes , and confusion of people ? Is there any so blear eyed that distinguisheth not the difference ? let him pray that God will open his eyes ; for flesh and bloud teacheth it not . Now therfore as the cause of the Church militant is generall , and her danger vniuersall ; so are , or ought to be the prayers of euery mēber both in publique and priuate generall , as well for the whole as for part : these prayers haue the promise of defence , of protection , and freedome , that whatsoeuer succeedeth shall bee for the best . By meanes of which prayers , though the successe suddenly at all times appeareth not , God is moued to haue a watchfull eye , and to extend a protecting hand ouer his people : and that was it that defended Queene Elizabeth , and that suffered not King Iames to be surprised by the conspiracie of Gowrie , nor the treasonable plot of powder to take effect : for many saithfull harts among infinite , are doubtlesse daily lifted vp to God for his protection . And although they foresee not the dangers , God preuenteth them through the prayers of his little flocke , made vnto him in generall in the name of his Christ. And impious it were to affirme that these dangers haue beene preuented , and our deliueries wrought by chaunce , without Gods prouidence and working . Where God then is not continually solicited , as well in priuate by his Saints , as in publique by visible assemblies ; there cannot but follow some correction , and that vpon Gods owne peculiar people , for the neglect of calling vpon God ; & his iudgements vpon the contemners of this holy duetie , Prayer : and it is to be feared that GOD hath beene enforced to come down to see whether the coldenesse of prayer and the crie of our sinnes bee according to the vnpleasing sauour , which is ascended from vs into his presence , be so or not . Let vs repent , let vs turn vnto God and humble our selues in sack cloth and ashes , in a true and religious conuersion , in faith & prayer vnfained . CHAP. XXIII . The death of the late Prince is not lightly to bee forgotten , nor our general praiers for his Maiestie and royall issue to bee neglected publiquely and in priuate : for prayer auaileth much being feruent . DOe wee lightly passe ouer , or little consider that God hath depriued vs of the Anchor of our hope , a corner stone of his spirituall building in earth ? the second piller of his Church ? May we not think that God foresaw him likely to proue too good to goe in and out before so vnthankfull a people ? Although hee preserue vnto vs , and for vs , our most worthy of Kings . Let vs not thinke it is for our deserts , but for his loues sake to his Annointed and our Soueraigne , for his mercies sake vnto his Church . Therefore let vs abandon sinne , let vs retire our selues to him that calleth vs , let vs lift vp our voyces in praises and praier , that The holy one of Israel wil be pleased to blesse the K. & the Kings son of his English Israel , in whose prosperitie he hath ( as it were ) included our safetie . There are a multitude of Sinners , let a multitude of sighes bee speedily sent forth before the decree of his iudgements be sealed against vs ; let vs send forth the Doue of true contrition out of the Arke of our repenting hearts : it may bring vs the Oliue branch of reconciliation and peace with God. Prayer preuenteth perils : and howsoeuer some misconceiue , that there are but few truely religious & faithfully zealous ; yet no doubt God hath his seuen , yea seuentie thousand that cease not to solicite him , not only in publique , but in their priuate clossets ; not for themselues alone , but for the king , kingdome , & people , whose praiers haue promise to preuaile . And therefore it cannot be said that the prayers of the faithfull are either none , or few , or little , or not auaileable , as some men thinke , because ( as they affirme ) they respectiuely precede not euery vnknown or vndiscouered danger . As if God knew not whereof Nations , Kingdomes , and people haue neede , eyther of things wanting to be supplied , or things dangerous to be preuented . If he be truly called vpon in one danger , he deliuereth from many ▪ as if in Famine a people bee relieued by their faithfull praiers vnto God , hee in regard of their humiliation and repentance , doth free them frō the plague , which hee purposed should haue followed the Famine ; and of Warres that should haue followed the Famine and Plague . As he did with the people of Samaria , whom he did not only relieue with plentie after their famine ; but from their enemies also . And this holdeth not in generall multitudes only , but with priuate men fearing and faithfully seruing GOD in constant perseuerance . CHAP. XXIV . Deuotion lately hote is now become more colde , which may presage some consequent danger : but the practise of the word and prayer preuaileth with God ; the neglect whereof maketh men senselesse of sinne . IT is to be lamented to obserue how the coldnes of Christian deuotion encreaseth , especially considering how zeale flourished within these few yeares , and how fruitfully it wrought in the hearts of many ; insomuch as there seemed a kinde of religious emulation in yong and old , who could be most forward in hearing the word preached in the Churches , in reading the same , and praying together , not only in the Church , but also in their Families : but now many are slack in that Christian duty , and some hold it a sufficient seruice of God to visite the Church once a weeke on the Sabbath day , to heare the word , to conioyne in concluding the ordinary prayers , saying Amen ; and somtimes to receiue the outward signes of the Sacraments , neglecting in the meane time to meditate vppon the word of God which they haue heard , to confirm the beleeuers faith . And faith begetteth all other graces , & especially prayer , which preuaileth with God aboue all other duties if it be feruent , and is as it were the life of al other vertues , the life & mouing of the soule . The neglect whereof may bee well compared to the foolishnes of a man voluntarily staruing himselfe : for as the neglect of moderate receiuing food doeth by degrees macerate , and in fine consume the bodie , and it perisheth ; so the contempt of prayer workes in the soule a loathing of the word , whereon vnlesse the soule doe feed , it cannot but wax feeble in faith , the want whereof is the absolute confusion of the soule : which ( as the Fish cannot liue out of the water , the Salamander out of the fire , nor the Camelion out of the ayre ) cannot liue out of it owne element the word of God , by which it was created ; & the word profits not without meditation and praier , hearing , reading , and often ruminating the same . For as the seede sown , though in a good soil , if it haue not the former and latter raine , it will not grow to perfection : so the word vnlesse it bee watered as it were by continuall practise and prayer , fructifieth not , although the carnall man , growing from ill to worse , feeleth it not , nor findes how he decayeth , but as one in a consumption dieth spiritually . The regenerate man by the Word , the Sacraments , and Prayer , perceiueth in himselfe a daily increase of liuely effects , working in his heart more and more assurance that all things shall worke together for the best in this life , and after this life his endlesse glorie . Moreouer the spirituall man apprehendeth in himselfe the lest motion of sinne : hee perceiueth when the flesh or his corrupt thoughts begin to rebell in the least measure , & then beginneth hee to encounter them by abstinence and prayer . But the carnall man sold vnder sinne , is of another more obdurate temper ; hee feeleth nothing to be sinne . But as a man may make what corosiue or incision he will in a dead member without feeling or pain , as in a gangrine , or the like ; so when the soule of a man is dead in sinne , and his conscience seared vp , nothing can be felt to be sinne . Contrarily , as the least pricke of the point of a needle annoieth the liuely flesh : so the least prick of Sathans temptations is felt and auoyded by the regenerate man. CHAP. XXV . Beasts foreseeing , flye danger more then reasonable men besorted with securitie and the pleasures of this life . THere is no creature in the world so dul and insensible , but can foresee , and by natures instinct end●uor to preuent and flie danger : and yet a carnall man , endowed with reason , oftentimes runneth wilfully into his owne ruine . As while he with the foolish flie soareth about the vaine pleasures of this world , scorcheth the wing● of diuine obedience , and falleth into endlesse destruction : He may be compared to Esops Hart , who while hee beheld his beautifull head in the water , forgetting the perrils which follow securitie , is suddenly surprised by death , euen while hee is foolishly admiring his owne vaine pride and worldly delights , in the glasse of vulgar admiration . Such men therefore that thus loose themselues in the wood of worldly contentments , seldome or neuer finde the Temple to pray in with profit , but for fashion , and depart not iustified at all but rather condemned . When theeues assaile , or enemies approch to beleager a Citie , euery man betakes him to his weapons ; and he that endeauours not to preuent the danger , cannot but be held an enemie . How stands it then with vs who haue permitted the house of our soules to bee robbed ? Are wee not enemies to our owne soules ? The pleasures of the world & the lusts of the slesh haue stolne away our hearts from the liuing God : the vanities of our minde the riches and pleasures of the world , and the pride of life , haue not only besieged , but entred and surprised our vnderstandings & captiuated our wils : they haue depriued vs of our defensiue weapons , stript vs of our spirituall ornaments : they haue disarmed vs of the sword of the Spirit , taken from vs the shield of faith , the buckler of patience , despoyled vs of the brest-plate of righteousnesse , and the helmet of saluation haue they defrauded vs of . Thus haue our theeuish delights and our enemies ( sinnes of all sortes ) dealt with vs , and yet such is our sottish & senselesse condition , as being left naked of all goodnes wee feele not our owne euils ; and therefore few or none thus falne couet to rise : all , or the most are so ouer-mastered by the old , as they couet not the new man , that is shaped in holinesse and righteousnes . Who laboureth to become wise in the Lord ? But contrarily it is com to passe , that euery sort of sinners presume to defend their vices . A man cannot bee a good fellow ( saith the Drunkard ) and be merrie ( swinish ) with his friend , but hee is censured a beast . A man cannot shape his apparell ( saith the Peacock like proude man ) and fashion his garments in cost and colours as other proper men doe , but he is held to be vaine and proud . A man cannot shew his valorous spirit ( saith the swaggerer ) in the braue termes of a Souldier , but he is termed a Blasphemer . A man in the heate of his wantonnesse ( saith the Whoremonger ) cannot lie with a woman but hee must be branded with the mark of a lasciuious person : a●d so lying , stealing , swearing , forswearing , bribery , extortion , respect of persons , partiall iudgment , haue their colourable defences , and impious pretexts with wicked men . Is there none that will take vp a lamentation ouer so many thus inchanted and metamorphosed , some into Swine , some into Goats , som into Lions , some into Beares , Wolues , Foxes , Camelions , Peacockes , Vultures , and the like ? who liuing in the shapes of men and women , doe harbour the humours , affections , conditions , and qualities of the most vile and abhorred creatures , and yet will bee readie to raile vpon and reuile him that shall reproue them , and endeuor to reforme them . They will affirme that they are as sure of saluation as the best of a thousand ; that according to the commaundement of the Apostle● they pray continually and liue religiously . Can the tongues of men and Angels prophesie what will becom of this obdurate age ? or can they with all their spirituall eloquence & diuine gifts , by deliuering Gods mercies , or denouncing his iudgments , reclaim these bewitched men ? Can any crosse , vexation , misery , or calamitie worke in them contrition & returning vnto God by repentance and prayer ? The God of this world hath blinded them ; they see not their owne errours , nor foresee their dangers , nor feele their own miseries . Neyther can the promises of heauens glorie , nor the threats of hells torments asswage the heat of their rebellions against God. Peace and plentie , health and securitie , shaddowes of true happinesse , argue against these men , that they say in their hearts by their deedes , that there is no cause of feare . But when danger approcheth , we will pray ( say they ) and prouide meanes to preuent the perill ; why should curious Preachers seeke to torment vs before the time ? Who can denie , but all wicked men say thus in their hearts by the fruits of their liues ? denying God ( as it were ) to be God , his promises to bee true , or his threats of any force ; faith to be but an idle conceit , and prayer a fruitlesse labour . CHAP. XXVI . If Gods word cannot awake vs , he will send his rod to correct vs , and nothing can appease him but our humiliation and prayer , and not the glorie of our vaine-glorious pride . IT behooueth vs to bee warie and watchfull in prayer : and sith the Trumpet of Gods word cannot awake these deafe Snakes , the rod of his iudgements cannot bee farre off : for drunkennes is intollerable , pride abhominable , blasphemie horrible . And God ( it is to be feared ) hath entred a plaint against vs , and summoned vs by his Ministers to answere ; and by default of our appearing submissiuely before him , & appealing vnto him , hee hath determined to punish our offences : albeit he hath long forborne vs , according to his nature of being patient and long suffering . But let vs know that he is iust , and if wee agree not with him quickly , hee being our aduersarie too mightie for vs , wee cannot but looke for the Sergeant , who will deliuer vs to the Iudge , the Iudge to the Gaoler , and he cast vs into prison , there to remaine without baile or maine-prise , neuer to be released . How shall we then make league with this offended God ? Shall wee flatter him as the Pharisie did ? Shall we bribe him as Sathan would haue done ? Shall we threaten him as Senacherib presumed ? The first was reproued , the second repulsed , the third confounded . What can then appease his displeasure ? Onely repentance . Not as Pharoh seemed ; but as the Niniuites did . Dauid and Peter are patternes of true returning to God , and are examples for offēding Christians to follow . God is not as man : hee putteth not the controuersie which hee hath against man to be tried by man. Althogh hee recommended the quarrell which he had against the rebellious Israelites to bee considered , but not to be determined , by man , he put the case to man by way of agrauation of their disobediēce , but reserued both the iudgement and punishment to himselfe ; affirming , that if Moses & Elias , Abraham & Iob should stand vp and pray for such a rebellious people , they should but saue themselues . His wrath being enkindled , yea but a litle , none can abide or endure it : but beeing highly incensed against a people , or peculiar person , it is most hard to appease him . For he will be auenged on him on whom he will be auenged . There is no attonement to bee made with him but by serious and true repentance , no pardoning without faith & faithfull prayer . People , Nations , Tongues and Men offending him , must soone repent or perish . The glory of Belteshasher , the fury of Pharoh , the pride of Nehu●hadnezzer , the vaine-glory of Herod , the high mind of Haman , the policie of Achitophel preuailed not against God : but the poore offending Publican falling on his face praying pardon , obtaytained it . And this , and none other way ( submission and prayer ) appeaseth our offended God. Kingdoms , Countries , Cities , Parishes , Families , and priuat men must by true humiliation and faithful prayer obtaine remission . Sackcloth and ashes testified Niniuies repentance : and shall our Silk●s and sutes de●ised by Sathan , the deformities of men and women , appease God ? The pride & insolencie of these times so farre exceede the pride and insolency of old , as the greatest of the sonnes of Anaek exceeded the meanest Pigmey in stature and strength . Our men & women are becom robbers of all Nations : neuer Camelion changed his colour as wee doe our sutes & fashions of changing varieties . It is a high dignity to holde one fashion two moneths , or to weare one weede two dayes . Surely howsoeuer they may please the eie of their fauorites , and delight their owne foolish fantasies , God is not pleased with their fashions or fansies . They studie not the word , the sauing truth ; but the word of euery new and vpstart stuffe : and their praier is seldome or not at all to God , but to the monster-maker , to fit their attire netely & of a new or the newest cut , that came last out of the Diuels shop . Husbands must dis-mannor and dis-money themselues to make their wiues to glitter in the world . Esdras declareth what the excesse of these presageth , Many miseries & calamities ( saith he ) remaine for them that shall liue in the latter time , because they shall walke in great pride . 2. Esd. 8. 50. Doth not God by Esay threaten the people for the arrogancie and pride of the women ? Because the daughters of Sion ( saith hee ) are haughtie and walk with stretched out necks , and with wandering eyes , walking and minsing as they goe , and making a tinckling with their feete ; therefore shall the Lord make the heads of the daughters of Sion balde . Looke into the third of this prophecie , and behold as in a glasse the end of your pride : change your glasse of wantonnesse , and lay it by a while , and looke into the word of God , which shall better discouer your beautie or deformitie by far then your materiall glasses . And if you finde your sures to sute well with the word , weare them ; and where you haue now an inch take an ell of excesse , and still the more happy shall ye be : but if you find them contrary vnto the word of God , cast them off from you , Many execrations hath God denoūced against this sinne of sinnes , this mother-sinne , the original cause of our fall , and the cause of his fall that caused our fall : and therfore more to be abhorred ( if I may so say ) then the Diuel himself ; but more to be feared , I dare speak , thē the Diuell himselfe , for that he may be resisted by faith . But Pride entertained , with it is couertly entertained him that seekes to confound as many as entertaine him : Pride once possessing the heart , and the heart embracing this vnholy habite , looseth all faculties that should expresse loue or obedience to God or men : for it is so fraught with idle and vnholy affections , as faith in God , loue towards God , and praier to God haue no place in the vnderstanding , neyther agree they with that will that Pride possesseth . Light and darkenesse , sinne and sanctitie , humilitie and pride of life neuer concurre in one mind . Let then the sword of ciuill iustice vnsheath to cut downe this and other grosse sinnes and common enormities . What an infinite masse of treasure is spent vpon silkes , and vanishing ornaments ? and the most of it within one yeare cast to the dunghill : euery man exceedeth , and yet the lawes inhibit it . If the law of right religion bare rule in our harts , as we would be seen to professe it with our lips , no law of seueritie needed to curbe our excesse . But it seemeth the law of true loue to God is not written in , or is blotted out of our hearts , wee regard the law of man so litle . And yet the Iewes in their best loue were not better beloued of the Lord , then wee haue been ; to whom according to the greatnesse of his loue , he freely gaue his greatest blessings , opening ( as it were ) the doore of the Treasure-house of his goodnesse to vs , which hee shut against many other Nations , & gaue vs free libertie to take and vse the most pretious Iewels of his loue his Word and Sacraments . And as hee gaue vnto Salomon with his wisedome , riches and honor : so hee gaue vnto vs with Religion peace and plentie : and so deare and precious was his word vnto vs for a time● as men sought it with greater perill then Dauids men fetcht water for him with the danger of their liues ; and many sealed their loue vnto it with their dearest bloud : which wo●d we still enioy as touching the freedom of the vse , but the fruits wee produce do rather argue a carelesse neglect then a constant embracing thereof in verie many . No maruell therefore if wee disobey man in breach of the ciuill institutions , sith wee so little regard the lawes of God. But shall we recompence God for his blessings so manifold with such a high hand of vnthankfulnesse ? CHAP. XXVII . The bringing in of true Religion was of great difficultie , effected by God by his instruments ; wee must beware lest we neglect it , and so loose it againe . THe rooting out of Idolatrie in the time of K. Henry the eight , was an attempt of highest difficultie ; the state of the time then cōsidered , wherin few or none durst open their mouthes against the grossest errours of the Synagogue of Rome : but God stirred vp the King , and gaue him courage , and withall stroke the strongest aduersaries with such a fear , and enfeebled their powers so , as they durst not lift vp their tongues or handes against that which God had decreed to bring to paste for our saluation . Hee opened the bookes of his owne will vnto vs , the olde and new Testaments , which were before shut vp vnder the locke of an vnknowne language . The word was freely preached and read , the Sacraments truly administred , and the diuine seruice of God truly solemnized , vntill God againe , to trie whether it were truely embraced or fainedly professed , shut vp the books again for a time , that none could partake of the truth , nor publish his allowance thereof by word or work but it cost him his life , yet continued the light to shine euen in darkenesse , albeit it was still sought to be quenched by the death of many most worthy Martyrs , whose deaths gaue life againe to the light , and it resplended , and faith & praier beganne againe in strength , to giue glorie to God that had so wonderfully brought a mat●er of that difficulty to passe , euen by his owne power : the diuell roared , the enemies raged all in vaine ; God protected his people , and ledde them by that gracious Queene , and by his godly Ministers , as by the hands of Moses and Aaron , and now by preuayling Ioshuah , vnder whom , & by whose wisedome , pietie , and diuine vertues , if we resume , retaine , and practise our first loue , if we bring forth the effectuall fruits of that true religion we seeme to professe , we shall yet liue and possesse the word , maugre the Diuell and his instruments . But if we waxe cold in our profession , if the Word become loathsome and harsh vnto vs , if we thinke the sacred sacraments needlesse , and holy prayer fruitlesse ; then will God assuredly depriue vs of our glorie , hee will remoue the Arke of the couenant as from a gracelesse and most vnworthy people , and place it with a Nation that neuer heard of it . And we that haue beene so long and wonderfully admired for our Religion , more generally & more freely and truely professed then in any Kingdom of the world , haue been more plentifully blessed , and more powerfully defended by God against so many and strong enemies , shall become a by-word to al neibour-Nations . CHAP. XXVIII . God loueth vs no more then the Turkes and Pagans , if we liue like Turks and Pagans : our manifold Idoll-gods : the carnall mans sophistrie : the long vse of the word , hath made vs weary of the word : nothing can preuent danger but repentance and prayer . WEe may not thinke that God is more in loue with vs then with the Turk , nor respecteth vs more then the Pagan , if we hauing the Gospell , liue like the Turke , and professing Religion liue like the Pagan . It is a sweete contentment to bee in the protection of the liuing God ; but most feare full to fall into his handes . Wee haue beene long in the first , let vs beware lest we fall into the second : these differ as much as doe mercie and iudgement , life and death , heauen and hell , Christ and Mahomet : in the first we obey in the second we rebell : in the first we trust , in the second we despaire : in the first wee p●ay , in the second wee blaspheme . Let vs consider therefore how farre wee are falne from the first , and how farre we are from falling into the second : and nothing more discouereth the same then to behold our conuersations in the glasse of the word , wherein euery man in particular may see his owne ; and by obseruation the blemishes of the general multitude ; and none that hath religious eyes but may behold a generall deformitie . Wee ought to haue no other Gods but one , but we make vs as many as we haue worldly dependancies , namely , reposing our confidences on any besides the liuing God ( as is said before ) We shold not take the holy name of GOD into our polluted mout●es in vaine ; yet what is more common then the idle speaking of , and the heedles praying vnto God ? Wee should loue our neighbours as our selues , and performe the rest of our dueties required , and auoyde things forbidden by the laws of the two tables ; but if we shal be examined by the letter , and iudged by our obedience , we would seeke to hide vs from the iudgement to com . But none can fulfill the law , and therfore not I : if any be saued , then so shall I. This is the carnall mans sophistry , whereby he frameth to himselfe syllogismes against his owne saluation , prouing it needlesse to heare the word preached , nay dangerous . Some will not sticke to say , that they may heare too much , & consequenly know too much : for according to their knowledge is their obedience and practise required ; and therefore if they know good and doe it not , their condemnation is the more iust : if they know little they may sinne the more , & yet are they the more excusable . And though they seldome or neuer pray , they offend not so much as if they pray and forgiue not their brother whō they hate ; and therefore the lesse they pray the lesse shall their hatred of their brother be laid to their charge . Here is the doctrine of the Diuell , professed by some kinde of people , and held as sound religion as they neede to build their faith vpon ; as by such as refuse to partake of the holy communion beecause they are not in charitie . As the diuel said to Heuah , Yea , hath God said ye shall die if ye eate of the tree of the knowledge of good and euill ? No , no ; ye shall not only not die , but ye shall be like God himselfe : so he perswadeth these kind of men , Hath God commanded you to search the Scriptures , to seeke knowledge , to beleeue the word , and to pray & partake of the sacraments No , no ; beware : the more ye know the more ye haue to answere ; ye need take no such paines . Though some , more curious thē they need , make much ado , and spend their time in hearing the Word preached , in reading the same , beleeuing in God , and praying vnto him ; they haue much to answere , for , He to whom much is giuen , of him much shall bee required : and therefore take heede ye couet not to know much ; and yet ye shall prosper , fare as well , and haue all things at wil as wel as they that are most religious . This doctrine of the Diuell is pleasing to the carnally minded , and more follow the rules of the power of darkenes , then there follow Christ , the guide vnto grace , and giuer of all goodnes ; which causeth sinne so infinitely to abound , and euery man to run a race according to his own hearts lust , seldome or neuer reprehended or condignly punished . But howsoeuer man neglecteth the punishment , God no doubt wil punish vs , vnlesse we meet him by repentance as Abigaile met Dauid ▪ we must fall be●fore him on the knees of relenting harts , and appease him with the presents of faith , obedience , and praier ; wee may else feare that God will come vpon vs , as Dauid intended vpon Nabal , and take from vs that vnspeakeable pearle , the vse of the Gospell which hee hath so long lent vs , and continued amongst vs , notwithstanding so many millions of impediments . Let not our sinnes increase as they seem to beginne . All places are too full of them , who little regard the Gospell , such as despise gouernement , whose hearts are ouergorged with sinne . We haue been so long fed with this spirituall Manna , that many seeme to bee glutted therewith , whose soules yet famish , and they feele it not . Other Nations haue beene denied to taste of that whereof many of vs are wearie . Will we needes put out our Lampes now the Bride-groome is so neere ? Will we needes cast wilfully off our wedding-garments , the Master of the feast being readie to suruey his guests ? Are we willing to bee taken from the blessed banquet of saluation , and to be cast into vtter darkenesse ? Shall such as passe by shake their heads at vs , seeing vs naked that erst were so decked with the knowledge of Christ , and beautified with the sacred ornaments of obedience and loue ? Shall we now beginne to crucifie Christ anew ? God forbid . What remaineth then ? Onely let vs become more warie & watchfull : let vs not follow the multitude to doe euill : let euery man rather retire himselfe into the secret closet of his heart , and let him bewray vnto God his owne sinnes , and confesse them to bee part of the cause that God is angrie with his people : let euery man pray as well in priuat as in publike , beating our breasts ( wherin do lodg our corrupted hearts ) with the fists of true repentance , and new obedience : let vs pray earnestly for pardon & remission of our former transgressions : let vs cast of● the ragges of the old man , and seek by humble and vnfained submission and praier to be clothed with the more glorious garments of pietie , and the rich and right robe of innocencie : let vs redeem our furniture of true Ch●istianitie that our sinnes haue stolne from vs , and arme vs againe w●th the shield of faith , the brest-plate of righteousnesse , and the helmet of saluation let vs be feruent in faith , constaint in hope , frequent in prayer : let vs not be ashamed to lay open , and vnlap our sores before the Physitian of our soules : let vs take vnto vs the sword of the spirit , and constantly encounter Sathan and sinne , who haue wounded vs euen to the death : let vs repaire vnto that heauenly Samaritan ; hee will poure the oyle of mercie into our wounds , and heale vs. Our disease of sinning is common ; let there be a common consent in seeking remedie , and let vs all with one hart and one mind humble our selues before God , in fasting and prayer . Thus must we seek the Physitiā , who being thus sought is euer readie at hand , and expecteth no reward but our new obedience : and to obserue the diet he prescribeth , namely , to sinne no more , with a caueat , lest a worse thing happen vnto vs. Wee must not onely not doe euill , but we must do good : we must not only flie vice , but follow vertue ; which rules implie al the duties that a Christian man ought to performe towards God and his neighbour , among which prayer being the cheefest , is cheefly required ; which if it bee enkindled by the fire of Gods spirit , produceth such a spirituall zeale in our affections as begetteth that loue whence proceedeth our true obedience to God , and the de●ire to doe good to our neighbors , which are diuine vertues inseparable . For hee that loueth God , cannot bu● loue his neighbour also . CHAP. XXIX . Wee ought to pray as well for our neighbours as for our selues . The vse of prayer is two-fold , publique and priuate . Meditation enkindleth prayer . AS prayer to God , and loue to our neighbour go necessarily together , how can a Christian man then pray to God for himselfe , & therein forget h●s brother whom God commandeth him to loue as himselfe ? wherein is included not only his naturall brother , and priuate friend ; but all men in general , but especially the Church of Christ and the members of the same . And therefore it is to be considered that the vse and exercise of praier is two-fold , priuate and publique . The priuate prayer is the exercise of a faithfull man , sequestred frō the societie of men , pouring forth his faithfull ●upplications vnto God in secret : and that not of set custome , but in affections sanctified vnto the Lord onely ; and that especially in such times as when he feeleth the spirit of God , enkindling in him a kind of inward and spirituall desire thereunto , which to a man exercised in this diuine worke , is as sensibly felt and perceiued as the beating of his pulse . When hee feeleth this heauenly fire begin to waxe hote within him , let him not delay to feed it with its proper fuell , Meditation and Prayer : for by experience the godly man cannot but find , that Meditation is as the spiritual bellowes that increaseth the feruencie of prayer . Euen as one sparke of fire beeing connexed to the fuell capable or combustible , with gentle blowing makes a flame ; so the least portion of spirituall zeale , beginning but to moue in the heart of the beleeuer , being by little & little cherished by silent ( but heauenly ) eleuatiō of the mind to God , breedeth in the end such a powerfull operation , as the tongue that was before dumbe , and could not moue zealously to vtter ; and the heart that was before dull & could not conceiue what to speake , shall so sweetly concurre , that without all difficultie and harshnes such a sweet sacrifice shall ascend from the hart to the lips , and from the heart and lippes to the heauens , as the tongue it selfe cannot expresse the sweetnesse it bringeth vnto the soule . For that spirit that first kindled the desire administreth the matter for the heart to conceiue , and frameth the wordes that the lips doe vtter , in farre more diuine manner then the wisest carnall man could euer deuise or speak : and it bringeth with it more ioy & true consolation then gold , or the most precious earthly thing : And more solide , and sound peace to the conscience , then the tongue of man is able to vtter . It is the most truely approoued remedy against all the griefes , and troubles of the minde : It easeth the afflictions , crosses , torments , and persecutions of the bodie . And were it possible , that this sacred gift could be obtained by carnal meanes : and the carnall man knew the vertue & sweetnesse of it , he would sel all his earthly possessions to buy it . CHAP. XXX . How , when , and where priuate prayers are to be made . An erronious conceit of priuate prayer . What sweetnesse priuate prayer brings to the soule . THE priuate prayer before mentioned , is not alwayes made in a Closset , or Chamber : Although , Christ willeth vs , when wee pray , to enter into our chamber and there to pray to him in secret . The mening wherof is , that wee should not bee seene Pharisaically , to make our priuate prayers in a publike manner , as to bee seen of men . The open fields is as a priuate Closset to him that sequestreth himselfe frō the societie of men for that holy purpose : as it is supposed Isack did , when hee met Rebecca his wife . Sometimes this prayer is made , euen in the middest of ill-disposed companie , and in the very act of most serious businesse : though not ceremoniously ; as vpon the knee , bare headed , striking the breast , or lifting vp the eyes or hands , which are externall gestures , most meete to be vsed in prayer . But places , times ▪ and persons , are to be considered , for the outward gesture : but the inward heart and the sanctified affection , without any outward appearance of prayer , may secretly send vp vnto God inward sighes , and desires which may preuaile with God as did Anna , Moses , & Nehemiah . Hee that made the heart knoweth it , & how it is prepared within , & looketh not to the lippes , how they moue , as Helie did to Annaes ; but to the heart , as Christ did to Zacheus . The place where , and the time when touching our priuate , prayer , are not much materiall so the occasion be rightly considered . For in the time of vnseasonable wet , to pray for raine ; in time of sufficiencie to pray for increase were absurde . But as the occasion doth offer it selfe , in whatsoeuer place , at whatsoeuer time , in whatsoeuer manner , diuine reuerence to God considered , it is accepted with God , Daniel praied among the Lions in the den : Ieremie in the dungeon : the three children in the Ouen : Dauid in the Wildernesse : Gedion at his threshing : Elisha at the plough . Wheresoeuer we are , and whatsoeuer we doe in our vocations , we are in the presence of God & may there & then send forth our silent & preuailing praiers : and Christ the mediator will present them , as sweet odors before our God in Heauen . Ioseph , Paul , Peeter , Silas , Iohn Baptist , found the Lord in their prisons . It is a fond conceipt of some men , that thinke there is no place fit , no not for priuate prayer but the Temple , nor God any where else to bee found , or prayed vnto , but in , and towards the East : as if he were not aswell in the west , & vpon al the points & degrees of the Compasse : In the Zenith ouer our heads , and with the Antipodes directly vnder vs : Before vs , behind vs , on our right hand , and on our left : In the Sea with Peter : In the Whales bellie with Ionah : In shipwrack with Paul. And therefore wee may conclude , that there is no place , where God is not . So we may pray euery where . And if our prayer be faithfull he heareth vs , walking , working riding , sitting yea , and in our familiar talking , the minde may haue her affections in Heauen , the soule may cast forth certaine inward holy desires , and yet the bodie may bee occupied in whatsoeuer lawful function . But when wee are for that purpose retired , and are free both from bodily exercise , and from the view of men : wee must then conforme our gestures in a m●r● reuerend , and more humble outward manner ; as kneeling vpon our knees , and lifting vp our handes , and the like , giuing our holy desires best satisfaction in so sacred an exercise . O happie is that soule , that sends forth continuall holy sighes and desires : at all times and in all places : which are as lowd cries vnto the Lord , which God heareth , vnderstandeth , and answereth ; and alloweth this kinde of holy deuotion , as a forsaking of earthly thinges for a moment , to aspire vnto Heauenly contemplation & conuersation for euer . And this cannot proceede , but from a heart full of the loue of heauenly thinges , of God especially : who hath ( as wee may thereby truly feele ) the superior power in vs , & ouer vs ; and in his loue draweth our affections from earthly to heauenly cogitations , altogether & alone , for our saluation . And happy is he that with Dauid delighteth therein . CHAP. XXXI . The helpes and hinderances of prayer : how Sathan striueth to hinder prayer : for nothing woundeth him as faithfull prayer in the name of Christ. Wee must bee watchfull and strong to resist him . PRayer , both priuate and publik , haue their helpes and hinderances , their motiues , and mortifications . To stirre vp the heart thereunto nothing more availeth , then the often hearing and reading of the word of God , which begetteth faith , that begetteth prayer ; sundrie selected Psalmes of Dau●d , & diuers of the writings of S. Paul , besides many other Scriptures consideratly read & duly meditated , are forceable motiues to this diuine dutie . The consideration of our sinnes , and of the promises of the forgiuing them in Christ : The feeling of our spirituall wants : The consideration of Gods continuall fauour , prouidence , and protection , in releiuing , defending , and helping others , through faithfull prayer . Examples , whereof are infinite in the Scriptures , doe much further this diuine and heauenly exercise , by applying our faith , and prayer to God , in our like occasions . On the contrarie , prayer is much hindred , and our zeale mortified , by the neglect of practise : by seldome , or carelesse hearing of the Word of God , or reading the Diuine Scriptures , or some godly workes , of good and religious men : Not to beleeue , that God heareth or respecteth our prayers : That he is not able to giue what we aske , or to doe what we desire , if it bee for his owne glorie and our good : To thinke that which hee doth is not for our best : To wauer in our prayers , or to haue our mindes carried away with by-thoughts , that are not answerable , & concurring with that wee pray for : To pray for fashion , and without feeling of any necessitie to pray : To presume , that God will heare our prayers for our owne sakes ▪ without the merits and mediation of Christ : To faint & giue ouer our prayers , when we cannot receiue , what we would , when we would : To pray openly ▪ and to be seene of men : To thinke that wee are not boūd to pray for our brethren : These and manie other like hinderances of prayer , are often thrust into our hearts , by the policie of Sathan , who commeth to hinder all good and godly actions . But wee ought not to giue place to his inticements , nor yeild to his temptations . The most faithfull men , haue not only continuall warre with flesh , and bloud , namely with their owne corrupt affections to keepe them vnder : but with Sathan himselfe , with spiritual wickednesse . When Iehoshua was doing the Office of the High Priest , standing before the Angell making his prayers vnto God , The Deuil stood at his right hand to hinder him . And shall wee thinke that he will be lesse readie to hinder and resist vs in our Diuine excercises ? He tempted Christ the Lord , and will hee forbeare his seruants ? Hee desired to winnow the verie Apostles of Christ : how much more will hee seeke to distract vs , in our deuotest prayers which hee thinketh will bee most auailable with God ? There is nothing vnder the Sun , that giues him a more deadly woūd , then our faithfull prayers to God. And therefore in his impious policie , he endeuoureth to hinder this heauenly exercise in the deerest childrē of God lest that the righteous soule should so farre preuaile with God , as to procure his fauor and grace by prayer , and consequently his ayde and holy assistance to encounter this most malicious aduersary . It is written that the Lion is afraid at the crowing of a Cocke ; but nothing maketh Sathan so much afraide as faithfull prayer to Christ , whose very name is terrible vnto him , hauing tried his force and skill against him in the Wlldernesse , vpon the pinacle , but especially vpō the Crosse , where Christ so farre triumphed ouer him , as that now , howsoeuer malignant he seemeth to be towards Gods children , he dareth not to encounter them face to face , that vse the sword of the spirit and the shield of faith against him . Although through the abundance of his malice to Christ and his elect , he leaueth not to tempt them , yet it is but by starts and snatches , as hee findeth them colde in their spirituall exercises , as hee found Dauid idle : or thorough weakenesse , apt to be drawne into some back-sliding , as hee did Peter . But what got hee by betraying those innocents ? It was not long ere they renewed their spirituall strength , and then they gaue him such an ouerthrow , as afterwards hee could neuer preuaile against the force of their faith . It therefore behoueth euerie Christian to be very watchfull , that he admit none of these suggestions of Sathan , to take away , preuent , or resist this sacred and diuine dutie of faithfull prayer , and to stand fast in the faith , to quit them in all his encounters like men . Put on the whole armour of God , that ye may be able to stand against the assaults of the diuell : for wee wrestle not against slesh and bloud ( against weake men that haue , as we haue , their breath in their nostrils ) but against Principalities , against powers , and against the Princes of the darkenesse of this world , against spirituall wickednesse , which are in the high places . These are the enemies of our peace with God , and therefore endeuor they to steale away our hearts from the liuing God : these are they that seeke to resist our prayers , to peruert our hearts in prayer , to estrange our affections from heauenly things ; and by no meanes can we repell them , but with spirituall weapons , as they are spirituall enemies . And therefore wee must vse the counsell of the Apostle , that is , to take vnto vs the armor of God ; not a part , but the whole furniture : namely , an vpright conscience , a godly and holy life , knowledge of the Gospel , faith vnfained , and continuall prayer : not for our selues onely , but for the Church of Christ , and for euery member of the same . For the particular weapons of this complete munition , wherewith euery Christian ought to be armed against these spirituall enemies , reade Eph. 6. 16. 17 , 18. CHAP. XXXII . The presence of God himselfe is promised in publike praier : how he is present , which the carnall man apprehendeth not : the discontinuance of prayer , publique or priuat , dangerous . AS touching publique prayer , our Sauiour giueth vs such an encouragement to moue vs thereunto , both of his owne presence , and of the assurance of obtaining what we ask ; as it is more then wonderfull that mē should shew themselues so ba●kward , as not to desire to meete Christ in such holy Assemblies , as are graced with his owne presence . Where two or three are gathered together in my name ( saith Christ ) I will bee there in the middest of them . And whatsoeuer they shall aske with one accord in my name , it shall be granted vnto them . No man is so impious as to bring in question , whether this can or will prooue true or not , that Christ should come downe and be in the society of men . For we may assure vs , that God the father , God the sonne , and God the holy Ghost being all one , the Father is where the sonne is , the holy Ghost where the father and the sonne are . And Christ promising to send the Comforter the holy Ghost after his departure , performed it in clouen tongues : and he is with vs , namely with his Church to the end of the world , and consequently , the father and the sonne , the Trinitie in Vnitie . I will pray the Father ( saith Christ ) and he shall giue you another comforter , that he may abide with you for euer , euen the spirit of truth ; so called , because hee inspireth the truth into vs , and teacheth vs to crie Abba father , whether in priuate or publike assemblies gath●red together in the name of Christ. Hee then being the spirit of Christ , and being all one with Christ , being with vs , and dwelling in vs ; it can not be denied but Christ is with vs according to his promise , namely with the faithfull assembled in his name , whō the world , namely carnall men of the world , know not . But yee ( saith Christ to the faithfull ) know hum , for he dwelleth in you : & I will not leaue you comfortlesse , but I will come to you . Againe he saith , I am in my father , and I in you , and you in me . Seeing then that all holy assemblies gathered together to heare God speake vnto them ; and againe that they together may speake vnto God ; are not left without the glorious presence of God himselfe : how are they to be condemned that frame vnto themselues , or rather ●orge by the suggestion of Sathan , cases as it were of conscience , to abiure the companie euen of Christ himselfe ? Sathan beleeueth the word of God to be true , and yet laboureth the contrarie in men inclinable to doubt , and causeth many to misconceiue of the sense which he himself knowes to be otherwise then he would haue them to beleeue . And as he can make no vse of any part of the word of God to his owne : neyther would hee that any should eyther heare the word truely expounded , or assemblies to concurre rightly in prayer to their saluation . And therefore whosoeuer findeth in himself the lest motion of doubting of Gods performance of his promises made vnto the faithfully praying , or an vnaptnesse and vnwillingnesse , rather then a zealous inclination to pray , either in priuat to himselfe , in publique with the Congregation , or with his family priuately assembled , may iustly feare that Sathan hath woūd himselfe into his affections , and if he preuent him not speedily , and resist him faithfully by prayer , he will not leaue vntill hee haue gotten command of the whole house of his soule , and will expulse all godly cogitations , holy affections , and sanctified desires , and will suffer none to be entertained but infidelity , sinne , and fearefull apostacie . Will not these daungers mooue men to repaire vnto the house of God with diligence and zeale , there faithfully to ioyne in prayer with Gods children , and attentiuely to heare the word preached , which begetteth faith , the fountaine whence doe flow all holy and spirituall exercises of the godly soule ? There is no other way to seeke saluation but in and by the word of God ; nor any other in and by whom we can be saued , but in and by Christ ; who hauing so louingly called vs , and by promise of his own presence intreated vs to communicat in holy exercises , with him and his elect , who wil or can rest so carelesse of his owne saluation , as wilfully or negligently to estrange himself , from this holy communication with God himselfe in prayer ? publique or priuat . Publique prayers are so called because they are pronounced distinctly with an audible voice , in the hearing and to the vnderstanding of a whole Congregation assembled . And these praiers commonly tend to publique and common ends : as , for the obtaining of some generall good to the whole Church , preuenting of some generall dāger , or remouing of some generall euill . And this , although it be properly meant of parochial Congregatiōs , who assemble themselues by course on the Sabbath and other set dayes , making their supplications publiquely , for themselues and others , according to generall occasions after a common manner ; yet are houshold assemblies said to pray publiquely , wherein the Master of the Family is to conuent such as are vnder his charge , and publikely together with them to pray vnto God , as well for the vniuersall good of the Church , whereof they are members , & for the Common-weale , wherin they liue as subiects ; as for themselues . And the promise of Christs presence holdeth true , as well in this latter , wherein two or three onely gather together in his name ; as where infinit numbers are assembled . CHAP. XXXIII . Priuat prayer in som respects & at som times more comfortable to a priuate man then publique . The neglect of publique praier in priuat families condemned : for where God is not , there Sathan is serued . THe same that hath been formerly said of priuate prayer , may bee affirmed of publique ; although the first bee more ordinary then the second not being limited to times certain , but attendeth all occasions , and yeeldeth more comfort to the troubled spirit of some priuate man , that dareth to vnfolde that vnto GOD in secret , which hee would blush to reueale vnto man , were hee neuer so neere and deere vnto him ; much lesse would he publish it in a publique assembly willingly . And this kind of prayer also is of that condition , that where it is enkindled , and cannot haue free vtterance by the lips by reason of company , but is pent vp in the breast , it laboreth with such spirituall violence in the sanctified soule , as it makes the very heart within a man ( as it were ) to ake and rent in sunder , thorough the ardent eleuation of the spirit vnto God. And it is the surest trial of true religion . In publique assemblies sometimes hypocrisie beareth a farre greater sway then it can doe in the priuat man , who knoweth that the weight of spirituall ioy it bringeth vnto , and leaues in his soule through prayers , inflamed by the holy spirit of Christ , and powerfully vttered priuatly vnto God in Christ , whether in silence , in sighes , or words , cannot be expressed to the capacity of a carnall man : and therefore it may seem that priuat praiers in priuat cases somtimes work more effectually to the comfort of the soule then the publik . But in cases more generall , when the more faithfull soules conioyne in effectuall prayer , so much the more auaileable is their prayer with God. Fathers of children and Masters of families , who content themselues onely with a bare seru●ng of God in shew once in the week on the Sabbath day , are to bee reproued , who seem to hold it a needlesse and superfluous worke to trouble themselues & their families morning or euening in prayer , and exhortation to the feare of God , and dehorting them from sin ; which times they haue assigned in their opinions to more profitable vses , both for themselues & their seruants : forgetting , or not vnderstanding , that in euery Christian family eyther God or Sathan is serued , Christ or Belial obeyed , sanctity or sinne embraced . For there is no priuat person , but is or holdeth of one of these ; cōsequently no societie but partaketh of the fruits arising of good or euill . If then either priuat man or publike assembly , be it prouinciall , parochiall or domesticall , do forget this most high dutie of seruing the liuing God : it followeth of necessitie that a contrary power hath there the command ; and nothing more discouereth to which any of the former lend their obedience , then the fruits that eyther of them produceth : if carnall effects , as louing the world , the pleasures of the flesh , and the vanities of this life , it argueth that priuat man , or that society to be profane . If it were sufficient to serue God on the sabbath , what needed the Apostle to aduise vs to pray cōtinually and the commandement of Christ , Watch and pray , that yee enter not into temptation , to loue righteousnesse and to slie sinne . How doe they awake●or watch , that slumber from Saboth to Saboth ? Are they not all that time in darknesse , not vsing the duties of the light ? Christ is the light in whome whosoeuer liueth not , hee is in darknesse . And hee that hath but one day of light in seuen , How great is his darknesse ? It is true , this day , the Saboth was set apart by God : that in it men should imploy themselues , to serue and to glorifie him . And in that day they shuld not only not doe but also not thinke of anie Worldly affaires . But are not some so far from celebrating the name and seruice of God that day , as they prophane it aboue all other dayes ? doe they not turne the glorie of God into wantonnes , to banquetting , dicing , dauncing , drunkennesse , gluttonie , and to what sinne not ? This commonly is the day , that many appoint for merrie companie , to laugh , and to be jouiall , as they call it , without meane or modestie : And yet , this day is sufficiently kept holy as they thinke , if they spend an houre in the fore part of the day , and halfe an houre in the after-noone , in the Church : though all the rest be consumed in most lasciuious vanities , and carnall occasions . How can this discharge the duty of a Christian , that hath no care to serue God any other day in the weeke ? Doe we not credit the premonition of the Apostle Saint Peter , that the end of all thinges is at hand ? And how follow wee his counsell , namely , to bee sober , watching in prayer ? To whom speaketh the Apostle this ? to his Countrimen , the Iewes only ? no , euen to vs : that are come , as it were , to the Worlds period . And therefore high time it is for vs to looke vp , to watch , & pray , to liue religiously , and soberly , least that the Master of this great family come suddenly , and find vs buffeting one another , blaspheming , swaggering drunken , faithlesse , insolent , couetous , and few or none doing the seruice of our Master . It wil bee a dreadfull sight , to see him come with his iron rod in his hand to crush his enemies in peeces . The salt of the earth , hauing lost it saltnesse , shall bee cast to the dung-hill . The Tree that brings not forth good fruit is hewen downe and cast in the fire . The Magistrates saltnesse is profession of the Gospell , and the execution of Iustice. The saltnesse of the Minister is the true preaching of the word , and example of godly life . The saltnesse of Fathers is their sincere conuersation before their children , and the educating them in the feare of God , and holy life . The saltnesse of Masters of Families , is to liue honestly , religiously , aud gouerning their charge in the feare of God. And vnder these four estates of men , are all conditions comprehended : subiects vnder Kings ; children vnder fathers ; and young men vnder tutors and gouernours . Euery of these , in their places of superioritie and inferioritie , haue their seuerall duties ; and all vnder one God , whome they ought all to obey ; Superiours in rightly commanding ; and inferiors in duly obeying . Neyther of these duties can bee rightly performed without knowledg of the wil of God by his word . This knowledge is not perfect without practise : This practise is imperfect without faith : And faith is known by the fruits ; the chiefe whereof is loue . And this loue most shineth and sheweth it selfe in doing good to all , but especially to them of the family of faith . The greatest good , that can bee done to the Church of God , is Prayer . And therefore Saint Paul willeth to pray continually : not for our selues onely , but , for Kinges & al the members of Christs mysticall bodie . Kings and Magistrates ought to imitate Dauid , to accompanie the people to the house of the Lord : Fathers , and Masters ought to pray with and for their Children and Families ; not on the Saboth day only , but with all perseuerance . Some refer the duty of praier only to the Minister , and thinke it a kinde of vsurpation of the Ministers office , to pray for or with any , but for himselfe , contrarie to the precept of Saint Paul ; Who willeth that all men make prayers , in all places , heauing vp pure handes , without strife or enuying , vnto the Liuing God. Where it appeares , that vnder the word all Men , Kings , Princes , Nobles , and men of all degrees , faculties and functions , are comprehended : and because they shall not thinke there is no place but the materiall temple , he commands that dutie to bee performed in all places ; euen in euery particular house : with caution , that it bee done without strife and enuying , & free from vaine ostentation and desire of popular glorie . CHAP. XXXIIII . The true vse of the Lords Prayer , about which friuolous questions haue risen . It is the rule of all other prayers , and euery petition ful of high matter of instruction . THE most absolute praier , and the most ordinarie , which not only the Primitiue , but the Moderne Christian Churches & their members haue in vse , is the Prayer that Christ taught his Disciples . But wee must take heed wee doe not take this Prayer into our mouths vnreuerently , inconsideratly and without faith or feeling , and without due conceiuing , and rightly vnderstanding what euery Petition concerneth and importeth , as some doe . But wee must especially in priuate or publike Prayer vnto God , and aboue all other , vse this most heauenly Prayer , with a sincere and truely sanctified zeale . About the vse of this praier , there hath beene of late a friuolous & needlesse question raised , by men of too precise an opinion : who affirme it not necessarie , to vse this praier , in the bare words as Christ set it down : A conceit , without reason or religiō . Others hold it verie sufficient of it selfe , without eyther any other Prayer , or enlarging the same , according to the measure of the spirit that the man that praieth hath . Which last opinion although more tollerable then the first , I holde erronious . For we know , that the Apostles themselues , & the Disciples of Christ after they had learned this Prayer , prayed often in other words , albeit the Lords Prayer bee the rule and the sum of all other Prayers : And so ( no doubt ) it is not only , not vnlawfull , but an especiall fruit and effect of faith , to pray according to our occasions , and to frame words , as the Spirit of God shall giue vtterance , who ( although we know not ) teacheth vs how to pray : but this must alwaies be done according to the tenour of the Lords Prayer . And , therefore howsoeuer weake and imperfect , our Prayers may seem●e to bee vnto our carnall part in respect of the phrase : yet our spirits being directed by Gods Holy Spirit , powreth forth Prayers , truely vnderstood of him by whose spirit wee are enabled to pray . And GOD granteth our requests , according as hee seeth fit for vs. The vse of this Prayer of Prayers , is farre more common , then commonly rightly vnderstood . For euery word therein implieth matter of great importance : yet passeth the lips oftentimes , before it come at , much lesse before it bee truely digested in the heart ; and therefore wit●ereth without fruit ; as plants without natural soile , and van sheth in the aire euen with the sound . Others in like sort , like Parrots , patter forth Pater noster , &c. & know no more what the words import thē the senselesse Parrot . And yet they thinke it a worke of great deuotion to tumble out a set number of such fruitlesse & faithlesse prayers , not vnderstood ; as were the time spent in cordiall and heartie prayers indeed , could not be but much profitable . Such are to be pitied , and prayed for , if they would but yeilde their eares to heare , their hearts to vnderstand , and indeuour to practise . CHAP. XXXV . The summe of the lords prayer briefly explained . HOW many doe duly consider , the efficacie of the word , Our ? And yet it carrieth in it , as it were , the seale of our adoption in Christ : for , if God bee our Father , then are we his children ( but by adoption ) If his children , then are we to lo●● and obey our fa●●er . If we obey him , we acknowledge his Commaundements iust : who hauing commanded vs to loue our brethren , how can we come vnto our Heauenly father , but bee put in mind by this word Our , that our brethren haue also an interest , in o●r Prayers ; whom if we forget , we cannot but acknowledge that wee also forget who is our Father . Againe , how can children loue their father , and not hate what he loueth not ? If wee loue what hee misliketh , as the workes of the flesh , the vanities of the World , and the pleasures which our Father hath forbidden : how , and with what face can wee come & cal him Our Father Or beg any thing with hope to receiue it at his handes : whom wee cannot but confesse wee rather flatter , then feare or loue ? The wordes , which art in heauen , intimate vnto vs , that we call not vpon any earthly Prince , or mortall Monarch , but vpon the inuisible and immortall God whose dwelling is in the Heauens : & at his hands only we seeke whatsoeuer we need , both heauenly and earthly thinges . And as hee our Father is in Heauen whome wee loue : so should ●ur minds , and cogitations , m●unt vp aboue the earth , vnto the heauens , where our beloued sitteth in glorie . And although we bee in bodie in the earth & our soules in an earthly Tabernacle : yet should that our spiritual part be euermore conuersant ( as it were ) with him in the heauens , as children of our heauenly Father . For , hee that findeth not here in himselfe such spirituall motions , as may assure him , that hee in some measure partaketh of a kind of felt heauenly blessednesse : shall neuer hereafter partake of our heauenly Fathers glorie . And therefore as we are bold , in Christ our elder brother , to present our selues before his Maiestie , rendring vnto him his owne , namely the lesson that he himselfe taught vs : let vs not come to him as Trewants , nor able to yeeld a reason vnto our selues , of euery branch of the lesson hee gaue vs to learne . But let vs set it before the eyes of our vnderstandings , eyther as a gl●sse to see our ignorance , and deformities : or to make it a law vnto our selues , to shape all our prayers to him , and our conuersations thereby , to G●ds glorie and our owne internall comfort . What a lesson doe these words , Hallowed bee thy name , teach vs ? what occasion may wee hereby take to reproue our selues ? for many with the ●lipp●s pronounce , Hallowed be thy name ; that thinke or doe nothing lesse ; profaning the name of God by their sinnes , which they should seeke by all meanes to glorifie , as by obedience to his lawes , by louing him for his own sake , by praying vnto him , and beleeuing in him . But contrarily , we disobey his will , wee loue not his word , we beleeue not his promises , wee seeme to pray vnto him with the lips , our hearts farre from him . Also wee pray that his Kingdome may come : namely that his Word may worke ; and take effect in euery mans heart , to the sauing of their soules . And yet most of vs are as farre from regarding it , as wee rather contemne it and resist it : seeming as it were vnwilling , that the Spirit of God should dwell and rule in our heartes ; as may appeare by our common disobedience vnto the Scepter of his Kingdome , the Gospell of Christ. Wee pray likewise ; Thy will be done . And yet we do nothing lesse then obey it . We begge our daily bread at the hands of God And yet wee trust him not , but rather our owne prouisions , our wit and policies , our friendes and carnall mean●s , coueting to lay vp in store , for many yeares , as the rich man did , mentioned in the Gospell : Arguing thereby that wee thinke in our hearts , that if our owne care in getting were no surer meane of prouision of our daily necessaries , then the promise and prouidence of God ; wee should want manie thinges , and not obtaine sufficient meanes to maintaine our estate & leaue vnto our children : merely contrarie to the counsell of Christ : who willeth vs : not to be ouer-carefull for tomorrow . Fo● it argueth in vs a great defect of faith . And yet these words are not so to be expounded , as if we should bee altogether carelesse of future times , or for our children : but that wee should not bee too solicitous and carefull , and thereby argue an absolute distrust that God either can , or will , giue vs , with our true obedience , all thinges necessary in this life to enioy● ; and to our faithfull children . If riches increase , set not your hearts vpon them . If pouertie oppresse thee , cast thy care vpon God : for hee careth for thee . Wee pray that God will forgiue vs our sinnes , as wee forgiue . And yet we seeke to take aduantage of euery small iniurie , done vnto vs by our neighbour or brother : and couet to reuenge it , by the extremest violence of force , or Law. Our hatred sometimes growes so deadly , as wee cease not to persecute and prosecute our enemies to death , euen by our own death : and yet we pray for equall measure at Gods hands . And this petition they shall bee sure to haue granted aboue all other . For as they craue to be forgiuen as they forgiue ; they shal be sure as they forgiue not , neither shall they bee forgiuen . We desire also not to be ledde into temptation . And yet som leaue not to seek all occasiōs to fal therinto : coueting idle , euil , lewd & lasciuious cōpanies , hearing & reading profane & wanton bookes , singing and hearing songs of ribaldrie and filthinesse , delighting in drunkennesse , whoredome , pride , couetousnesse , enuie , glutto●ie , scurrilitie , and all kinde of forbidden wickednesse . Is this the holy vse that they make of this most sacred prayer ? And yet doe they thinke that it is deuotion of such acceptation with God as dischargeth Christian dutie in prayer ? Surely God heareth these , but regardeth them not but by way of condemnation . And therfore let all men learne to know God aright in his word , & to beleeue him faithfully in his promises , and to pray vnto him conti●ually according to knowledge : so as this holy praier began with a desire that God might bee glorified : so shall wee to his glorie and our comfort conclude the same . And let vs know , that as many petitions as are in this most heauenly prayer , so many holy & heauenly aduertisements & instructions they administer vnto vs to liue heauenly : for our Sauiour , by teaching vs how to pray for so many seuerall blessings , doth therein teach vs also how to performe our duties towards God and our neighbours , the summe of both the Tables ; so as in praying vnto God with a faithfull and an vnderstanding heart , we cannot but inform our selues in the course of a godly conuersation also thereby . CHAP. XXXVI . Praier much increaseth diuine knowledge , whereby men of meane carnall learning exceede many literat Doctors . WHo then among the company of Christians is there that will not be aduised ? or so backward that will not be stirred vp ? or so peruerse and peeuish that will not be perswaded to practise this holy duetie ? considering that it is found by holy experience that the continuall vse of faithfull prayer much encreaseth the knowledge of all other duties , tending to the obtayning of our saluation in Christ : nay , further it is found by experience , that faithfull & often vse of prayer is a most effectuall meane to increase diuine knowledge , such knowledge as some learned and great Doctors , notwithstanding their deepest Schoole-learning , haue not attained vnto . For there is not a little difference betweene humane learning and spirituall knowledge , & so much difference between carnall deuotion and holy zeale : the first may be in a reprobate , the secōd in none but in the child of God. The Scribes and Rabbies of the Iewes were great Doctors : yet they apprehended not the mysterie of Christ as did the Apostles , who receiued not the spirit of the world , but the spirit which is of God. The spirit which Gods children receiue lifteth vp their spirits vnto God , & teacheth them heauenly things , that we may know the things that are giuen vs of God. So that it is not the deepest carnall learning that can search the secret things of God ; but God reuealeth them vnto the poore and humble , by his spirit which searcheth the deepe things of God. The naturall man perceiueth not the things of the spirit of God ; for they are foolishnesse vnto him ; neither can he know them because they are spiritually discerned . Thē is not the facultie of vnderstanding spirituall things giuen but by grace , not by humane vnderstanding , bee it neuer so deepe . Therefore saith the Apostle , Not manie wisemen after the flesh , nor many mightie , nor many noble are called : but God hath chosen the foolish things of the world to confound the wise , & the weake things of the world to confound the most mightie . It followeth thē tha● he that hath the spirit of God knoweth how to performe all spirituall dueties , among which none taketh place aboue faithfull prayer , which is of that force as it obtaineth all things , especially knowledge of things tending to the saluation of the soule : the sweetnesse of true prayer none knoweth , nor can apprehend but he onely that hath it ; the carnall man vnderstandeth it not beeing told it . Some will say they cannot pray , they finde no aptnesse in themselues therunto : onely they can say the Lords praier ; but to say they doe it with● that feeling of cōfort , that they haue heard some men say they feel , they cannot , and how to amend it they know not ▪ yet are they content to be let alone , loth to bee awaked out o● their deadly slumber , and to die in that most fearefull traunce . It is a greeuous sickenesse and a dangerous disease that such men are in : it cannot but argue that they haue no true knowledge of God so long as they liue in this obscure , yet a kind of voluntary darknesse . For it cannot be that a man can heare the word preached , Gods promises pronounced , and his threats denounced ; but if there bee any feeling in him , hee cannot but apprehend mercie , or feare iudgement : if neither of these can prouoke him to pray with feeling , he is doubtlesse farre gone in a deadly Lethargie , and no carnall medicine can cure him , nor mortall Physitian heale him ; he only must doe it that cast out the seuen Diuels out of Marie : hee must cast out the diuellish affections out of the man , & make him wise vnto saluation . But if he be like vnto the deafe Adder , and stoppe his eares wilfully , refusing the relieuing charme : there is no help or hope for such a man. CHAP. XXXVII . Although no man by nature knoweth how to pray , none is to despaire ; for the word heard , and prayer vsed teacheth it , and increaseth the knowledge of it . NO man by nature , I cōfesse , knoweth how to ●ray as hee ought : it is the spirit of God that helpeth our infirmities , and maketh request for vs , with sighes which cannot be expressed . And therefore let no man despaire of beeing enabled . There is a seed in all men , a holy and diuine sparke : and if a man wilfully quench it not , this seed being watered by hearing and reading of the word , by faith and prayer , may take roote , bud , and bear fruit , howsoeuer weakly in the beginning . As an infant at the first quickening in the womb of the mother , which time brings to more maturity and perfection , and commeth into the world felt and s●en : so this diuine seed by degrees commeth to be liuely in operation : and the small sparke becommeth a flame , and in fine , enkindleth an admirable weight of zeal . For to him that hath , to him shall be more giuen , and by continuance and practise he shall finde himselfe a new man , more and more euerie day furnished with diuine gifts . Nothing is perfected the first day that hath growing and increase . All spirituall graces haue their beginnings weake ; and among al the other fruits of the spirit of God none is more excellent , more sweet , more auailable to saluation , then is continuall faithfull prayer , which is not the first day in perfection ; but by little and little it becomes more and more feruent : and as it increaseth so draweth it with it a wonderful increase of the knowledge of all things necessarie to saluation . So that I may conclude to the comfort of all true Christians● That he that can pray faithfully hath all things both in heauen and earth , lacking nothing necessarie ; for hee hath God : and he that cannot , nor will endeauour to learne how to pray , hath nothing yet that he ought to haue . 1. CHRON. 28. 9. The Lord searcheth all harts , and vnderstandeth al the imaginations of thoughts : If thou seeke him hee will be found of thee , but if thou forsake him , he will cast thee off for euer . FINIS . A MORNING PRAIER TO BEE VSED IN PRIVATE FAMILIES . O Lord who takest euermore charge of thy people , giuing them euer in due time what in thy wisedome thou knowest necessary for them : we acknowledg thy great goodnesse toward vs O Lord , in deliuering vs this night from dangers , and in giuing vs competent re●● . Thou hast of thine aboundant mercie raised vs this morning in safetie . Looke not wee beseech thee vpon our pollutions , the printes whereof , through our corruptions , we haue left behind vs in our beds . Take from vs , and from euery one of vs , we beseech thee , the filthie garmens of sin●e , shame and confusion , wherewith wee were conceiued and borne , and cloth vs with thy rightteousnesse and saluation in Iesus Christ. Blesse vs and we shall be blessed , teach vs wisedome to choose what is good , and to auoid euil , and all the occasions of sinning , this day . Thou Lord hast pleasure in righteousnesse . And they are only bless●d , in whose hearts are thy wayes ; take away from vs stonie hearts , and giue vs heartes of flesh . Let our heartes cleaue vnto thee , and neuer be estranged from thee : for Sathan malitiously goeth about to draw vs from thee , by his continuall practises suggestions & temptations , and raiseth his instruments to intrap vs and snare vs. But bee vnto vs O Lord a strong defence . And howsoeuer our Aduersarie indeuoureth to blemish vs and to pollute vs with his inchantments , transforme vs wee beseech thee into thy owne Image , from glorie to glorie by thy spirit . And as thou hast banished the night and darkenesse , and giuen vs corporall light : So Lord giue vs the light of truth . Thou giuest sight to the blind , banish our spirituall darknes ; Thou makest the Lame to goe , take from vs all impediments , which this day may offer themselues to hinder our found and holy walking before thee in sincere conuersations . Thou turnest a barraine wildernes into a fruitfull Land , and againe thou makest a fruitful Lād barrain for the wickednesse of them that dwell therein . Make fruitful our barraine heartes in al goodnesse and spiritual graces : sow the good seed of liuely faith aud true obedience in vs : and water it by thy holy Spirit that wee may bring forth the fruites of a holy and sanct●fied life , Turne the Wildernes of our profane conue●sations , into a Garden of godly vertues . Thou hast raised vs from the deadnesse of our corporall sleepe : this morning breath now into our dull & drowsie soules thy sacred spirit , that we may be so reuiued , and spiritually cheered , that wee may with holy and heauenly ioy and comfort betake vs to our corporall businesses : giue vs strength of bodie , & the vse of our limbes , & senses : giue vs vnderstanding hearts to performe our duties diligently , faithfully , and truly in our callings , And let all thinges prosper vnto vs this day , that wee shall take in hand : for we acknowledg that it is thy goodnesse , that hath kept vs this night past for which wee yeeld thee all humble thankes , beseeching thee to bee with vs this day : guard & keep vs & whatsoeuer thou hast giuen vs , for wee recommend our selues , our sou●es , our bodies , and goods , into thy holy protection & keeping this day . And remooue from vs Lord that curse , that in seeing we shuld not see , and in hearing wee should not vnderstand : but quicken vs according to thy louing kindnesse that wee may lōg for thy word : make it sweet vnto vs , by a sanctified desire to heare , and a holy zeale to practise this day and euer the testimonies of thy mouth . AMEN . Our Father , &c. Lord increase our faith . An Euening Prayer for priuat Families . MOst gracious , merciful , euerliuing , & most louing Lord God ; wee are heere gathered together before thee , to yeeld thee thāks for thy goodnesse & mercies this day past vouchsafed vnto vs , weake and vnworthy of so great a fauour at thy hands , by reason of our manifold sins & offences committed against thee . For by nature Lord we can doe nothing but displease thee . By the transgression of the first man Adam wee haue all sinned : now by the merits of the second man Christ let vs be made righteous : let the perfection of his obedience satisfie for the imperfection of ours . Our disobedience hath beene intollerable , our rebellions horrible , and our seruing of thee this day past punishable . The thoughts of our hearts haue been sinfull , the wordes of our mouthes deceitfull , the workes of our hands hatefull . Such , and so euill haue we euer been , that what we should haue done , we haue left vndon , what we shold not haue don we haue don it with eagernes & greedines : and thus profanely haue we passed this day , now come to an end . O remēber not Lord our offences , reward vs not according to our euil imaginations : mark not what we haue spoken amisse , nor punish vs according to our workes this day . Create in vs , wee beseech thee , cleane hearts , renew right spirits within vs ; fill our heads with fountains of teares , that we may night & day recount & bewaile our sinnes in the bitternes of our harts . Let this be the last day , the last houre , the last momēt of our wilfull offending thy Maiestie ; and let vs not carrie thine indignation for our sinnes to our beddes● but let vs instantly cast off our corrupt affectiōs , and by truly and vnfeinedly repe●ting obtaine remission in the merits and mediation o● Iesus Christ the right●ous , who is a propitiation for ou● sinnes . Giue vs grace Lord to d●aw neere vnto thee : for thou hast promised to preserue the state of the righteous ; and all that forsake thee shal be cōfounded . Be thou therfore our strong rocke , wherunto we may alwaies resort . Haue mercie vpon vs , O L. haue mercie vpon vs : giue vs helpe in trouble ; for ●ain is the helpe of man. Giue vs a holy feare of thy great and glorious Name : for great , O Lord is thy goodnes , which thou hast laide vp for them that feare thee . Knit our hearts vnto thee through faith in loue , that we may be of the number of them that shall partake of thy glorie with Christ , that where thou art there we may bee to behold thy glorie . Increase our faith : open the eyes of our dimme and dull vnderstanding ▪ that wee may ●ee the wonderfull workes of thy mercies towards vs , euen in the darknesse of our corporall liues : when our naturall eyes shall bee shut vp with the feeblenesse of our bodies by sleepe , thou sleepest not nor slumberest , but wa●chest ouer thine , and sufferest no man to doe them violence , thou preseruest them in thy prouidence , thou defendest them vnder the shadow of thy wings , not onely in their corporall employments and bodily labours , but when they are in their deepest forgetfulnesse of their owne dangers , and of weakest abilitie to helpe themselues , in the deadnesse of sleepe . Preserue vs Lord , be watchfull ouer vs , let thy holy Angels attend about our beddes , let them be thy ministers of our safetie ; let not our sleepe be dangerous but comfortable vnto vs ; let not our delight be set on that sluggish ease , and slothfull wallowing in our beds as breedeth diseases and corrupt humors . But as sleepe is the fruite of our corrupt nature , which without rest cannot continue : so let vs vse it as matter of necessitie , not of wantonnesse & carnall contentment . Saue vs from that curse of the wicked , that we should wax worse and worse : and that though wee haue liued long after the vanities of the flesh , let vs not end in the same : & though we haue not , as wee ought , brought forth the fruits of the spirit , let vs now begin to liue in him , and our spirits be ruled , directed , salted and seasoned by thy holy and sanctifying spirit : so though our mortall bodies sleepe , our sanctified spirits may watch for the comming of the bridegroome , that we be not found like the foolish V●rgins , with emptie and blind Lamps , but prepared to meete the Lambe in the cloudes with ioy , among the rest of thy Saints . In the meane time keep vs : we recommend our selues , and all that we haue into thy gracious keeping , in that thy deerest Sonne , our Sauior Christ Iesus , to whom with thee & thy holy Spirit , bee praise eternally . Amen . Our Father , &c. Lord increase our faith . Notes, typically marginal, from the original text Notes for div A08279-e1320 The neglect of true prayer , much to be condemned . 1. Cor. 14. 15. Prayer in an vnknowne tongue , not onely not auayl-able but sinfull . Mat. 6. 7. Needlesse humblenesse . Zeale without knowledge . The prayer which God accepteth . The deffinition of prayer . How the carnal man commeth vnto God , and how , and when he prayeth . The confidence of worldly men . a 1. Sam. 17. 51. b Exod. 14 11. c 2. King. 19. 35. d 2. Sam. 17. 23. e Est 7. 9. f Dan. 4. 29. g Dan. 5. 6. The spirituall mā hath but one , the carnall many Gods. The carnall mans gods wither like Ionahs Gourd . Sweet is the operation of faith in God. God workes without humane meanes . Great difference betweene the happines of the godly poore , and w●cked rich . Not to iudg of men by their states , rich or poor . 1. Cor. 4. 7. 8 True and false wisedome . 1. Cor. 3. 9. Iob 5. 13. The hypocrite only deceiueth himselfe . What rich man deserueth commendation and admiration . Wh● it is hard for a rich man to be saued . The force of beleeuing God vpon his promise . Euery man beleeueth not the mysterie of Christ. Who is truly adopted in Christ to be the childe of God , and 〈◊〉 not . Eph. 4. 22. What we ought to put on , and cast off . Carnall wisedome a hand-maide to diuine prudence . To pray to God , and to beleeue ▪ in meanes is spirituall adulteri● . Esa. 2. 21. A curse on them that leaue God to depend on other meanes . Ier. 17. 5. God works by meanes , without & against meanes . How the soule must be qualified in time of prayer . Nature teacheth vs not to pray , but the spirit of God. The will peruerts the mind . 1. Ioh. 3. 20. Act. 20. 27. We ought to vnfold our imperfections to God , yea , and to men vpon occasion . The basest may be as proude as the most arrogant . Murtherers of Kings haue a shew of humblenesse and deuotion . Psal. 32. 1. Cor. 1. 26. The most glorious in the world are not alwayes the most godly . The true comfort of a Christian. Phil. 4. 6. Iam. 1. 5. 1. Pet. 2. 21. Eph. 5. 1. God is best pleased with f●ithfull & r●ligious importunitie . Necessitie hath many branches , and man hath no p●wer to help himselfe in any . The wōderfull effects of faith , and how it fares with them that faint . Prayer performeth greater things by weakest meanes , and incredulitie preuenteth most easie things . God blesseth and punisheth many for one . God denieth what we aske , and giueth vs better in fleed . It is enough for a Christian to referre the issue of his petitions● vnto God. Rom. 8. The faithfull man exercised in prayer , findeth things succeed better then he expected . 1. Kin. 17. 4 The grosse opinion of some , who acknowledg no differēce between the godly and the wicked . Men not fearing God run into many absurdities , by the suggestion of Sathan . Esa. 31. If , a word of conditiō . Esa. 45. Ingratitude will rise in iudgement against vs. We forget Gods goodnesse in giuing vs worthiest King Iames The powder-treason . As the cause of the Church is generall , so should our prayers be generall . wher praier is neglected , there cannot but follow punishment . The carnall man feeleth not sinne to be sinne . Man is enemie to himselfe , permitting the house of his soule to be robbed . Men are become defenders of their grossest sinnes . The strange metamorphosis of some men of this age , to be lamented . None can foretell what will become of this obdurate age . God hath a iudgement against vs for sinnes . God will not be appeased by any carnall meanes . God wil not put his cause to be determined by man. The deformities of mens and womens attires . Pride more to be abhorred then the Diuell to be feared . As God hath loued vs , so must we loue him againe . In the time of Q Marie . Q. Eliz. Carnall sophistrie . Repentance the ●●eanes to please God being angry for sinne . 1. King. 9. 8. 9. How wee ought to appease God. 2. Chro. 20. 3 Priuate praier . Meditation the bellowes to enkindle prayer . Nehem. 2. 4. Luc. 19. 2. A preposterous kind of prayer . Hindrances to praier . 1. Thes. 2. 18 & 3. 5. Eph. 4. 27. Eph. 6. 11. Zech. 3. 1. Mat. 4. Luc. 22. 31. Nothing more woūdeth Sathā then faithfull praier and therefore he coueteth to hinder it . 1. Cor. 16. 13. Ioh. 14. Sathan beleeu●th that hee would haue other men to doubt of . It is a dangerous thing to abandon the assemblies of Gods people Publique prayer why so called . Fathers & Masters of Families reproued for their neglect of prayer with their families . Not to serue God but on the Sabbath day is wilfull ignorance and negligence . 1. Cor. 15. 34 Mat. 26. 41. The Saboth prophaned more then other daies . 1. Pet. 4. 8. We should especially serue God for that we liue in the last age of the world . Opinions about the vse of the Lords Prayer . The Lords praier the rule of all other praiers The Lords prayer is to be rightly vnderstood . What the Word Our importeth . Which art in Heauen . Hallowed be thy name . Thy Kingdome come . Thy will be done . Giue vs our daily bread . Forgiue vs our sinnes as we forgiue Leade vs not into temptation . As many petitions as are in the Lords prayer , so many instructions w● haue by them to liue godly . Prayer increaseth 〈◊〉 knowl●dge . 1. Cor. 2. 12. The spirit of God teacheth al ●aithfull du●●es , the 〈◊〉 whereof is 〈…〉 prayer . Som affirm they cannot pray with comfort . The force of prayer increaseth by degrees . 
A12610	----	Supplications of saints A booke of prayers: diuided into three parts.1. Daniels deuotion. 2. Paul, and his company. 3. David alone. prayers for seuerall dayes. seueral occasions. seuerall parties. Wherein are three most excellent prayers made by the late famous Queene Elizabeth. Sorocold, Thomas, 1561-1617. 1612 Approx. 213 KB of XML-encoded text transcribed from 205 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A12610 STC 22932 ESTC S103008 99838767 99838767 3155 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12610) Transcribed from: (Early English Books Online ; image set 3155) Images scanned from microfilm: (Early English books, 1475-1640 ; 1157:09) Supplications of saints A booke of prayers: diuided into three parts.1. Daniels deuotion. 2. Paul, and his company. 3. David alone. prayers for seuerall dayes. seueral occasions. seuerall parties. Wherein are three most excellent prayers made by the late famous Queene Elizabeth. Sorocold, Thomas, 1561-1617. A third edition, enlarged. [32], 369, [3] p. Printed [by Thomas Snodham] for Nicholas Bourne, and are to sould at his shop at the entring in of the Royall Exchange, London : 1612. By Thomas Sorocold. Printer's name from STC. On title page, there are brace brackets around "1. Daniels .. alone" and "Seuerall .. partes". In three parts, each with separate title page. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Prayer-books and devotions -- Early works to 1800. Prayers -- Early works to 1800. 2006-01 TCP Assigned for keying and markup 2006-01 Aptara Keyed and coded from ProQuest page images 2006-03 Judith Siefring Sampled and proofread 2006-03 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Supplications of SAINTS . A Booke of Prayers : Diuided into three parts . 1 Daniels deuotion . prayers for Seuerall dayes . 2 Paul , and his company . prayers for seueral occasions . 3 Dauid alone . prayers for seuerall parties . Wherein are three most excellent Prayers made by the late famous Queene ELIZABETH . A third Edition , enlarged . APOC. 8. 4. The Prayers of the Saints went vp before God. LONDON : Printed for Nicholas Bourne , and are to sould at his shop at the entring in of the Royall Exchange . 1612. THE CONTENTS OF the seuerall parts . 1 Daniels Deuotion : Containing three Prayers for euery day in the weeke : with other priuate Prayers for Morning and Euening in number . 27. Pag. 2 Paul and his Company : Containing Prayers for diuers Occasions , generall and particuler , in number 23. Pag. 3 Dauid alone : Containing Queene ELIZABETHS prayers , & other Prayers in the name of diuers parties of seuerall estates : in number . 21. Pag. Prayers accompanying the seuerall parts . A three-fold Paraphrase vpon the LORDS Prayer , Nine short Prayers beginning with the letters of the name Elizabeth . Two Prayers and meditations vpon the passions of the life and death of our sauiour Iesus . A generall thankesgiuing , &c. To the most Gratious Lady , Lady ELIZABETH , eldest daughter of our Soueraigne Lord the King. BEing willing , amongst others of my Function , to performe some office to the glory of Gods people , & considering with my selfe the times we liue in , together with our owne frailties : I haue in that regard ( most vertuous Lady ) labored to compose a small volume of short Prayers and to contriue it into this Method ; assuring my selfe that nothing is or can be more acceptable to Almightie God , then the hartie Prayers of his people . In which Collection I haue also inserted three most sweete Prayers , made by the late Queene Elizabeth of famous memorie . Which as vpon her occasions she powred forth before the Lord , ( as it is written of King Salomon ) kneeling on her knees , & stretching of her hands to heauen : so I thought them most worthy to be registred for perpetuall memorie , being compiled by so renowned a person as her selfe , and carying in matter pithe , in stile Maiestie , and in words true deuotion . And vnderstanding of your Graces loue of vertue , with the humblenesse of your minde , and zeale of seruing God , I am therefore enboldened in the forehead of this my Myte , to stampe your royall Name : not doubting of your Graces fauourable allowance . Which being my humble suite and desire , & crauing pardon for this boldnesse , I cease not as heartily to pray that the manifold graces of the most High may be multiplyed vpon your Estate , and your Grace long preserued to the ioy and comfort of your most roiall Parents ( our Soueraigne King and Queene ) the good of Gods Church , and the finall saluation of your owne soule . From the Parsonage house of S. Mildreds in the Poultry London , Septem . 7. Anno Dom. 1610. Your Graces most humbly Thomas Sorocold . To all deuout People . CHRISTIAN brethren , I haue bin persuaded to publish to your view and charitable interpretation , this handfull of flowers , picked , sorted , and tyed vp into a bundle , according to my slender abilitie , both of iudgement and inuention . I haue presumed also to entitle them SVPPLICATIONS of Saints , induced thereunto by three reasons . First , because they are squared to the practise of the two holy Prophets , and the blessed Apostle , and Saint , Saint Paul. Secondly , three of these praiers , ( which are indeed praestantiores , far more eminent and excellent then al the rest proceeding from humane conceit ) were vsed and penned by the late noble Queene of famous memorie ELIZABETH , and may iustly challenge the Denomination , as the remaines of her Deuotion , who liuing a Religious and Peerelesse PRINCE , was truely accounted ( as the Wise-man speaketh ) among the Children of God : and now being taken from vs , hath her portion among the Saints . The third reason is , because I hope they may be the dayly exercise of your selues , who being called to the participation of Iesus Christ , embracing the Gospell of God , and hauing receiued the Sacrament of life , haue also your part in the Communion of Saints . I haue not helde such a course as happily other Collectors of the like Deuotions haue done , and yet I hope you will not condemne mee but vpon good deliberation . I confesse , they are not mingled with discourse , for a God desireth not to take admonition or information from our reports : neither are they interlaced with Meditations , for the places of Scripture which I haue prefixed before euery one , will minister matter of that Deuotion : neither haue I made any of them very long b to draw them into a thousand periods ( as Chrysostom saith ) as if it were a goodly worke to multiply much speech before GOD : But I haue made them somewhat briefe , ayming at that Rule which our Lord and Sauiour prescribed , saying : After this maner pray ye . That is ( saith Chrysostome againe ) c Hee appointed the Disciples to gather the Petitions of their prayers , into a short summe . Wherefore if ye find them worthy the name of prayers , vse them : if otherwise , yet take them as meane grounds of Prayer and meditation , to set your deuout thoughts a worke : with this liberty , that where I haue been defectiue , I referre it to the iudicious to supply : and where I haue offered any thing vaine or offensiue , I am content to admit a godly Corrector . But how euer it be , yet let me aduise you not to waxe faint or slacke in Prayer : for such as haue learned of the Lord Iesus ( saith Saint Augustine ) true humilitie and meeknesse of heart , d receiue more profit by meditation and prayer , then in reading and hearing : whereby ye may be sure , the religious Father meant not to traduce either the preaching of the word , or the reading of any thing that may make a man wise vnto saluation ; but enforced the more reuerend respect , and more frequent vse of this Ghostly exercise , that as men are commanded to be Doers of the Word , so they should be seekers of Grace to doe it by , & not Hearers onely , for so saith the Apostle , they should deceiue themselues . For when Paul hath planted , and Apollos watered : when one hath read a learned treatise , and another hath heard a fruitfull Sermon , they must refer the rest to him that giueth the increase : and vnto whom will he giue it ? to him that seeketh , vnto him that knocketh , to him that asketh humbly and deuoutly in his prayer . Follow then his counsell which sayeth , e Put vp your Prayers to him , that hee may send downe his grace to you . Againe beloued , all is not peace , if yee consider of what Church we are , while we be in this world . S. Paul tels vs that we are in a Warfare , & that Prayer , is a principall peece of our Armour : therefore his counsell is , Pray alwayes , & watch thereunto . For wee cannot ( as Abishai said to Dauid , concerning his blow ) make so sure worke at one time , that we shall not need to come againe : But rather , so many are our sinnes , as the haires of our heads ; so many our enemies , as the stars in the skye , and so fierce and strong the Tempter , as a roaring Lyon ; that as the Man of God was angry with the King of Israel ( because when he bad him smite the earth with his dart , he smote onely thrice ) who should haue smiten fiue or sixe times , that he might haue beene assured of the ouerthrow of his enemies : So GOD that bids vs continue in Prayer , will be angry with vs , if wee pray not againe , and againe , as the importunate widdow in the Gospel prosecuted her suite : yea ( to speake of Deuotion as he doth of compassion ) if we pray not seuen times , yea , seuentie times seuen times , that wee may obtaine a blessing . I speake to them that haue vnderstanding , iudge you what I say , and I shall pray vnto the Holy One of Israel in heauen , that your inspirations may be heauenly , your desires holy , & your Prayers here feruent and frequent , & there acceptable before the throne of his Maiestie , to the reliefe of your necessities , and to the setting forth of his glory in IESVS Christ , Amen . The faults escaped in some copies amend thus . Pag. Lin. for read 4 6 Father . Trinity . 103 19 hope . heart . 114 14 apparelled appalled . 229 4 Marke Make. 327 6 be , begin . THE most absolute prayer , and best Rule of all holy Petitions , is that which our Lord & Sauiour taught his Disciples . A Prayer large for matter , short for Phrase , and sweet for order , which , ( I hauing thus paraphrased as you see ) thought not so good to insert it into this bundle , as to place it here alone before them all : as a Supplication not appropriate to any one part , but apperaining & giuing life to all , and fit to conclude euery one . A Paraphrase vpon the Lords Prayer . OVR FATHER By right of Creation . Merit of Mercie . Gracious prouision . Which art in Heauen . The seate of thy Maiestie . The inheritance of thy children . The kingdome of blisse . Hallowed be thy Name . By the thoughts of our hearts . By the words of our mouthes . By the works of our hands . Thy Kingdome come . Of grace to inspire vs. Of power to defend vs. Of glory to crowne vs. Thy will be done . In weale and woe . In fulnesse and wane . In life and death . In Earth , as it is in Heauen . In vs , as it is in thine Angels . Willingly , readily , faithfully . Without murmur , Let , Deceit . Giue vs this day our daily Bread. For the nourishing of our bodies . For the feeding of our Soules . The reliefe of all necessities . And forgiue vs our debts . Whereby thou art dishonoured . Our Neighbour wronged , or , Our selues indangered . As we forgiue our debtors . That haue hurt vs in our bodies . Hindred vs in our goods . Wronged vs in our good Name . And lead vs not into temptation . Of the wicked World. The entising flesh , or The enuious Deuill . But deliuer vs from euill . Forgiue that is past . Remoue that is present . Preuent what is to come . For thine is the Kingdom Power & glorie . To rule and gouerne all . To command and do all . In all , & by all , All in all . Now and for euer . At this present . In this world , and In the world to come . AMEN As thou say'st , So it is As thou promisest , So it shall be . As we pray , So be it , Lord. PRAYERS : Beginning with the letters of the name ELIZABETH . E EVery day , O Almighty GOD and heauenly Father , will I pray vnto thee , to haue mercy vpon me , and to keepe me in thy grace , fauour and loue . Euery day will I giue thankes vnto thee , ô Lord IESV , the Sonne of GOD , for thy gratious redemption of my body and soule ; from sinne , death and hell . Euery day will I laud thy holy Name , ô holy Ghost , Gods Spirit , hearts ioy , elects comforter : beseeching thee , blessed Trinitie , in sacred vnitie , to replenish my heart with all charitable desires , and heauenly inspirations necessary to Saluation . Amen . L LAy too thy helping hand , ô Lord , strengthen my weake condition , and powre thine oyle of grace into my wounded heart , that I may be able to walke in the wayes of thy commandements without reproofe , and receiue comfort in all my needs and necessities . Amen . I IT is pitie and compassion , ô LORD , alone , which must couer mine vnworthinesse : therefore renouncing all merite in my selfe , I flie vnto thee for succour . Leaue me not , ô Lord , but preuent mee with thy goodnesse , now and euermore . Amen . Z ZEalous , O LORD , I am of thy truth . Wherefore I pray thee , sanctifie my heart to a right conuersation in this world . Direct me by thy lawes , that I neuer step beyond the limites of my duetie : and suffer me not to enter into any action , which eyther may dishonour thee , or bring my life into infamie . Amen . A ADmit me , O mercifull Lord , to thy gracious fauour : many are the dangers of this life , and I haue no patron to defend mee , but thee . Heauen is thine , and the earth is thine ; keepe me on earth , as one of thine , and bring mee to Heauen to raigne with thee . Amen . B BLessed Lord , I haue sinned , but my pardon is with thee . If I were as sinfull as Marie Magdalen , as outragious as the prodigall sonne , and as bashfull to come neere , as the Publican , yet Iesus hath made satisfaction for my sinne : therefore in mercy forgiue mee now and euermore . Amen . E ENter not into iudgement with a poore creature , O LORD dust and ashes is my state here , onely I am created after thine Image , for a better world : destroy not then the worke of thine owne hands , but shew thy mercy and goodnesse vnto me , this day and euermore . Amen . T THinke vpon me , O LORD , thy word neuer failed , and thy compassions haue no end . By the vertue of the one , and the substance of the other , purifie me from all iniquitie , and leade me into all truth this day and euermore . Amen . H HAue mercy vpon mee , O LORD . accept my Prayers which I powre out before thee , and graunt my requests . Mercifully prosper the things that I take in hand : saue mee from mine enemies : a blessed life , and a happie end , good Lord send me . AMEN . Supplications OF SAINTS . The first part . Daniels deuotion . DAN . 6. 10. Hee kneeled vpon his knees three times a day , and prayed . This part containeth priuate Prayers , For Morning , Noone and Euening , euery day in the weeke . Also foure other Prayers for Morning and Euening : and two Prayers vpon the Passion of our Lord Iesus . Sunday . Morning Prayer . Psal . 145. 10. All thy works prayse thee , O Lord , and thy Saints shal blesse thee . Psal . 119. 170. O let my Supplication come before thee : deliuer mee according to thy word . OH LORD GOD , Almightie Father , and thou welbeloued Sonne of the Father , Iesus Christ , with the holy Ghost , holy , blessed and glorious Trinitie ; eternall God , Lord of the Sabbath , and the fountaine of all wisdome . I do not present these my Supplications before thee for my righteousnesse , but for thy great mercies . I trust in them truely , without diffidence : I trust in them only , without any other plea : I trust in them alwayes without wearines , & therfore I beseech thee , grant mee mercifull audience . Mercifully heare mee , O Lord , mercifully heare me O Lord God. First , I extoll thy infinite goodnesse and mercy , together with thine eternall wisedome and truth , that thou hast protected me all this night past , and made me to rest and sleep so quietly and securely vnder the shadow of thy wings . And ( I beseech thee , from the bottome of my heart ) to protect me this day with thy mighty hand from all dangers , both of body and soule . Giue thy holy Angels charge ouer mee , to keepe mee in all my wayes : driue away from mee the euill angell and deadly enemie ; remooue all offences of this world . Mortifie and kill in me all carnall lustes , vnlawfull pleasures , and euill affections , that they may haue no dominion or raigne in my mortall body , & giue me a contrite heart to bewaile my former life , and let me find comfort in thy mercy , for the remission of my sinnes . Sanctifie me ( O holy Father ) this holy day , with thine especiall grace , that I may honour thee as a Creator , loue thee as a redeemer , & expect thee as a Sauiour , and that I may haue modest cariage in my behauiour , true deuotion in my Prayers , and reuerent attention to heare thy sacred word ; and so vnlocke the eares of mine vnderstanding , that I may obserue , learne and imbrace , such things as are necessary for mee , to the better confirmation of my faith in Christ Iesus , and the saluation of my soule by his blood . Rayse mee , O Father , by the power of thy sonnes resurrection , from sinne and iniquitie , and giue me spirituall , rest in the communion of Saints , that hereafter when I shal leaue this world , I may keepe the euerlasting Sabbath with thee in the Kingdom of Heauen . Behold ( O Lord ) I knock at the doore of thy mercy , for all these graces , with all the powers of my strength , soule , and mind : beseeching thee to continue vnto mee the right vse of all the powers and faculties of the same , and to send thy holy Spirit to beare witnesse to my Spirit , that I am thy child , and shall be heire of thy Kingdome , with Christ Iesus our Lord , and through his merits , for whose sake , I beseech thee , to grant all those things all that I haue prayed for . Amen . Noone . A prayer for the Ministers of the Word . O Lord Iesus , which hast cōmanded vs to pray for labourers to the Haruest , we beseech thee , send painefull Ministers into thy Church . Endue them with such wisedome and speech , as the aduersaries may not be able to gaine-say . Open vnto them the doore of doctrine , giue them the spirit of boldnesse , that they may faithfully dispense thy Mysteries , and speake thy Word freely . Take away all contentions and differences from among them . Make them examples to those that beleeue , in soundnesse of Doctrine , and purenesse of life . And because the rule of our life depends vpon thy word in their mouthes , blesse them with all graces fit for their calling , that wee may giue thankes vnto thee , and praise thy Name for euermore , Amen . Sunday . Euening Prayer . Gen. 18. 27. 30. Behold , I haue taken vpon mee to speake vnto my Lord. Oh let not my Lord be angry , and I will speake . OH eternall God and merciful Father , from the bottome of my heart I giue thee continuall thanks that of thy mercy thou hast nourished mee , preserued me by thy power , & gouerned me by thy word , and holy Spirit this day , & all this weeke : yea , & at all other times of my life hitherto : and I most humbly beseech thee , in the merits of Christ Iesus my Sauiour , not to respect mine vnworthines , but to couer & bury all my misdeeds in his graue , which I haue either wittingly or ignorantly done ; especially , O Lord , those which in this weeke past I haue committed in thought , word , and deed , against thy Diuine Maiestie . Water , ô Lord , the seed ●f thy holy word , which I ●aue receyued this day , ●ith the dew of thy grace , ●hat with sound iudge●ent and godly deuotion ●may put in practise such ●hings as I know to be ●leasing to thy diuine Ma●estie ; and that my heart ●eing alwayes obedient to ●hy Commandements , & ●he feare of mine enemies ●aken away from mee , I ●ay passe my time in ●eace & holines , through ●hy gracious protection . Be mercifull vnto me , ●O Lord ) forgiue the euill ●hat I haue committed , supply the good which I haue omitted ; restore what I haue lost , heale my sores , clense my filthinesse , lighten my darkenesse , and alter the whole state of my minde , that nothing may be wanting to good purposes in mee . O LORD , stretch out thy hand ouer me , and of thy wonted goodnesse defend me this night from all euill : keepe me from fearful & wicked dreams , vnprofitable cares , vaine cogitations and outward violence ; preserue my body from eternall death : reserue my soule from euerlasting damnation . Compasse me about , on euery side with thy grace inwardly and outwardly : that when I shall eyther take care for things of this life , or carefully seeke for those things which appertaine vnto the Kingdome of Heauen , I may heare the voyce of thy holy spirit , sounding in my heart , from the mouth of the Apostle ; My God shall fulfill all your necesstties , through his riches , with glory in Iesus Christ . Grant , O Lord , these and all other graces meete for me , euen for Iesus Christs sake , my onely Lord and Sauiour . In whose Name I further pray vnto thee , saying that Prayer which thy Sonne in his Gospel hath taught vs , Our Father which art in Heauen , &c. Munday . Morning prayer . Blessed be God , which hath not turned away my prayer , nor his mercy from me . O Heauenly Father , and Almightie God , which beyond all measure hast vnlocked the treasures of thy fauour and blessing vnto mee , from time to time : I most heartily thanke thee forthe sweet sleepe and comfortable rest which I haue taken this night , through thy gracious preseruation of me , and now ( O Lord ) I consecrate my soule and body to thy seruice this day againe , and euer hereafter , desiring that my prayer earely now this Morning , may haue accesse vnto thee . O Lord , I pray thee blesse , preserue , and keepe me this day , by thy power from sinne , shame and all euill , and so direct mee with thy grace , that all my thoughts , words , & works , may please thee . Stand , I beseech thee , between me and mine enemies , bodily and ghostly . And as thou hast now raised vp my body from a sound and heauie sleepe : so deliuer my soule from the dead sleepe of sinne , and the darkenes of this world . Helpe , O Lord , the creature which dependeth vpon thy prouidence only . Further my businesse , that I may truly walke without sinne , and safely worke without danger in that vocation whereunto thou hast called me in this life . O Lord Iesus haue mercy vpon me miserable sinner , pardon and forgiue mee all my sinnes , negligences , and ignorances . Remember not mine obstinacies , and haue compassion vpon mine infirmities . Set thy holy Passion , Crosse , and Death , betweene thy iudgement and my Soule , both now and at the houre of death . Of thy mercie , O Lord , strengthen my weaknesse , and mortifie my corrupt nature , enclining to swearing , wantonnesse , lying , or any other sinne whatsoeuer ; and grant that I may so walke in thy wayes , by the light of thy holy word , that no worldly vanitie bewitch me to sel my selfe to worke wickednesse . O holy Father , graunt me a sound mind , and the right vse of my senses continually , that knowing what I doe , and practising what I know , I may worthily lament the wickednesse of my life , and euer vpon my vnfained repentance , feele thy comforts in my soule , and neuer forget the desire of the life to come . O Lord , blesse me in all the passages of this life , and after death , restore the same body and soule to life eternal . Heare my prayers , O Lord God , for Iesus Christs sake my onely Lord and Sauiour , Amen . Noone . A Prayer to God the Father . O Merciful God and louing Father , on whose prouidence we depend for all our necessaries , wee thanke thee for our royall creation after thine owne Image , and all other good graces now and euer bestowed vpon vs. Giue vs grace , we pray thee , so to liue as becommeth thy children , in all holines and righteousnesse . Incline our harts to thy law , & not to couetousnes : open our eies that wee may behold the secret things of thy Law. Make vs fruitfull in all good works , forgiue vs our sinnes , and wash vs in the blood of thy Sonne ; clense our hearts , and renew our mindes to thy holy will : prosper the workes of our hands , and bring vs safely from all dangers to the end of this day , for Iesus Christs sake . Amen . Munday . Euening Prayer . Euening and Morning , and at Noone , will I pray and cry aloud , and hee shall heare mee . ALmighty God , which giuest infinite occasions vnto euery creature to prayse thy holy Name , I come vnto thee with the holy Prophet , that mine eyes may preuent the night-watches , beseeching thee to accept this mine Euening Sacrifice of praise and thanks , for the depth of thy goodnesse , which I am not able to expresse , and the Sea of thy mercies , which haue ouer-flowed this day to my great comfort . Season , O Lord , my senses inward and outward with the Salt of thy grace , that with a sanctified heart , I may make a godly vse of all those good things which I haue heard , seene , or read this day . And further , lighten mine eies that I sleepe not in death , nor walke in darknesse spiritual or corporal , to endanger eyther my body or my soule . O Lord , let mine eyes sleepe , and inioy that moderate recreation which thou hast appointed for my wearisome condition , but let my soule continually watch vnto thee , to attend thy comming , that when my sleepe hath not beene vnmeasurable , to please excessiuely the ease of my flesh , I may be the better disposed to thy seruice to morrow . Preserue me Lord , from all vncleannesse , both of body and soule , from all dangers that walke in the night : and keep me from all temptations of him that is the prince of darknesse . Forgiue me the sins and offences which I haue committed this day , in thought , word & deed , against thee , or my neighbour . Giue mee grace to water my Couch with teares , in vnfeined repentance of my sins past , & so to passe the residue of my life , that in regard of thy iustice , I may retaine a holy feare , to stand alwaies in awe of thee : and in regard of thy mercy conceyue sure hope neuer to despaire . O Lord , keepe me this night , both in body and soule , that I may ioyfully rise againe , be thankefull vnto thee , and diligently walke in my vocation and calling , to the glory of thy holy Name , and the commoditie of my neighbour , for Iesus Christs sake , our onely Lord and Sauiour . Amen . Tuesday . Morning Prayer . Satisfie vs earely with thy mercie , that we may reioyce and be glad in all our dayes . O Blessed LORD GOD , great in power , fearefull in Iudgement , and rich in mercie : which bindest , and no man looseth ; and loosest , and no man bindeth ; I yeeld thee most humble and harty thanks , for that of thy fatherly goodnesse , thou hast vouchsafed me this last nights sleepe in peace and rest : and again , loosing the bonds wherewith I was tyed , hast giuen me power to see this Morning light . Now , O Lord , ( I beseech thee ) powre vpon me this day , the dew of thy blessing , that through the operation of thy gratious beames , I may bud foorth , and beare the fruits of true faith in my life & conuersation . Continue thy goodnesse and mercy towards mee , and by thy power rayse mee from the deepe sleepe of all vnrighteousnesse , discharge me from the workes of darkenesse , and clothe me with the Armour of light , that I may walke honestly as in the day , and liue soberly , righteously , and godly , in this present world . Grant me , ô Lord , true vnderstanding and knowledge of thy word , which is the Glasse of thy wil. Increase in me all godly desires , together with true contrition of heart , that I may vnfeinedly despise the pleasures of this world , & with harty repentance be conuerted vnto thee . Send thy holy Angell to guide me , and keepe me in all my waies ; and prosper the worke of my hands , that I neuer faile in my vocation to doe good , and eschew euill . O Lord , I beseech thee , preserue and keepe my senses safe and sound , that I be neither corrupted by prosperitie , nor cast downe by aduersitie ; nor be too fearefull of thy iudgements , or too bold vpon thy mercy : But grant mee grace , O mercifull Lord , that I may apprehend all things that come from thee with a religious , contented mind , and in the end of my dayes , by a liuely Fayth , may ioyfully arriue in the Land of promise , the Kingdome of HEAVEN , through the merits of IESVS CHRIST , my onely Sauiour and Redeemer , Amen . Noone . A Prayer to God the Sonne . O Blessed LORD Iesus Christ , Sonne of the eternall God , blessed be thy name for our redemption . Great was thy loue , sore was thy Passion : Print in our minds , we beseech thee , the continuall memory thereof , that we may loue thee which so louedst vs , and euermore prayse thee that hast bought vs at so deare a price . Reiect not our prayers which we offer to be pesented to thy Father , but mercifully helpe vs , and heale all our infirmities : increase our faith , and teach vs obedience , forgiue vs our offences , and hide vs in thy wounds from thy fathers iust wrath . Make good thy promises vnto vs for the world to come , and enable vs with thy Grace for the performance of all thy Commandements : Prosper , O Lord , our handy worke , and bring vs safely to the end of this day , for thy trueth , and for thy Names sake , Amen . Tuesday . Euening Prayer . Happy is hee that hath the GOD of Iacob for his helpe , whose hope is in the Lord his God. O Most holy Father and gracious GOD , which giuest vnto all sorts of men the cheereful light of the day , that in thine assistance they may follow their honest vocations : & likewise the silent night , that then they may returne thanks vnto thee for thy benefits , and so rest their wearied limbes , and busied minds : I sinnefull creature giue thee thankes for the totall summe of all this thy goodnes , whereof I haue beene this day partaker through thy mercy . O Lord , looke not vpon mine vnworthinesse , folly , and wickednesse , but appease thy iust anger , conceiued against mee , and forgiue what hath beene amisse in mee this day , euen for his sake who is thy welbeloued Sonne , and my deare Aduocate . Root vp the thornes of mine euill inclinations and affections , and in their place make the fruites of vertue spring . Inflame my heart with the desire of heauenlie loue , that I may keepe thy commandements with zeale as hot as fire , louing thee aboue all things , and mine neighbour as my selfe . Giue me grace , ô Lord , to serue thee in true faith and holines , all the dayes of my life , & to ouercome my mortall enemies , the desires of the world , the pleasures of the flesh , and the suggestions of the wicked spirit , remembring my promise made to thee in Baptisme , for the performance whereof I depend onely vpon thy holy spirit . Let thine Angels pitch their Tents round about this house for defence , now in the time of this darkenesse , and grant that this nights sleep may be quiet vnto me without griefe or trouble . Preserue me & mine both in body and soule , from al dangers which may come either by foolish dreames , noisome spirits , or vncleannesse of corrupt Nature . Waken me againe , O Lord , in due time , and let mee behold the light of the next day , prepare me to thy seruice euery day in all truth and sinceritie , that when I haue run the race of this life , thou mayest be pleased to call mee to be partaker of a better , that so I may liue and raigne with thee euermore , through Iesus Christ my onely Lord and Sauiour , Amen . Wednesday . Morning prayer . Cause mee to heare thy louing kindnesse in the Morning , for in thee doe I trust ; cause me to know the way wherein I should walke : for I lift vp my soule vnto thee . O Blessed GOD and merciful father , the Sun of the world , neuer going downe , which bringest forth , nourishest and refreshest all things , both in heauen and earth : I most humbly thanke thee that thou hast preserued me this night , and euer hitherto vnder thy protection , suffering mee to liue vntill this present houre : that thou hast succoured and defended me in all my needs & necessities , and hast prouided so graciously and mercifully for mee . Now I beseech thee ( ô Lord ) not to abridge the hand of thy mercy toward mee , but let the spring of thy grace flowing from the sanctuary of thy goodnes , arise to all the parts of my soule , in such proportion , as may be for thy glory and my comfort . Mortifie ( O my God ) all corrupt affections in mee , and pardon my innumerable sinnes . Fill me this day with thy grace , that I may spend it to the honour of thy Name . Set a Watch before my mouth , and order my lippes , that I may vtter nothing vnaduisedly , either before thee or men . Keepe my sences within their limits , direct my will to that which is good , and order my iudgement , for the accomplishing of those things that appertaine to my vocation . O Lord , defend me from all shame and disgraces : shield me from al violence , and guide mee safely from all perillous & dangerous wayes . Make mee as thy Spouse , inwardly and outwardly prepared by thy grace , to bee presented a pure Virgine vnto Christ . Display vpon me thy banners of loue , spred abroad in my heart by the Holy Ghost : that with the eye of Faith , I may beholde and see the Crosse of Christ , and his sacred wounds , the comfortable price of my redemption ; and stand so fast in this Christian warfare , that nothing make me yeeld to the temptations of the Diuell . O Lord , so strengthen mee with thy grace in this vale of miserie , that all my outward members may follow the direction of my heart , and my heart being sincerely dedicated vnto thee , I may serue thee in holinesse and Righteousnesse , all the dayes of my life , for Iesus Christs sake , my onely Sauiour and Redeemer , Amen . Noone . A Prayer to God the holy Ghost . O Holy Spirit , the Authour and giuer of life , which hast guided me thus farre this day , and guarded me from manifold euils ; I praise thee , I blesse thee , I glorifie thee for thy great mercie . Continue thy goodnes towards me , I beseech thee , though I deserue it not : inspire my minde with holy motions , conuert me from euil , confirme me in al that is good . Comfort mee , thou comforter , when I shall haue most neede . Cleare the stormes of temptation , and inflame the coldnesse of my zeale , with the fire of thy loue . Lead me into all truth , and reclayme mee when I goe astray : Oh prosper the works of my hands ; bring mee safely from all dangers to the end of this day , for Iesus Christs sake , Amen . Wednesday . Euening Prayer . Withhold not thy tender mercies from me ô Lord : let thy louing kindnesse and thy truth alwaies preserue me . O Lord God , thou who art my life , the length and strength of my dayes ; I most heartily thanke thee for keeping mee this day from manifold dangers , both of Body and Soule , which might iustly haue fallen vpon mee . Nowe I humbly beseech thee , bring not into iudgement what I haue done amisse this day , but mercifully pardon the escapes and offences of the same . Forgiue and forget ( O LORD ) all mine idle and vaine words , and impute not my foolishnes vnto mee . Destroy in me the kingdome of sinne , the power of Sathan , the desires of the world , & the vaine delights of the flesh . Lord , into thy hands I commend my selfe , euen soule and body this night and euer . Lighten my darkenesse that I sleepe not in death , & defend me that no euill happen vnto me . Take not thy holy Spirit from mee , but continue the motions thereof in my heart , that when as the Tempter shall come with his assaults , I may be furnished with the shield of faith to quench his fiery darts . Comfort me ( ô Lord ) in all those things wherein I haue beene any wayes dismayed this day . Confirme my weakenesse , and grant that this nights sleepe may be sweet and healthfull to my body , and a profitable memoriall of that sleepe , which at my last end in that great night , shall make a separation betweene my body and soule . Let thine vnspeakeable mercy preserue me , thy endles sweetnes reioyce mee , thy heauenly truth strengthen mee , thy knowledge embolden me , and thy goodnes keep me , now & for euermore , from mine enemies , visible and inuisible : that I may awake in the Morning in perfect sense , & good health , and for the same be thankefull vnto thee , & carefully betake mee to my vocation & calling , for Iesus Christs sake , my onely Lord and Sauiour . Amen . Thursday . Morning Prayer . The Lord is nigh vnto all them that call vpon him : to all that call vpon him in truth . O Lord God , which art the light that no man can attaine vnto , and yet lightenest euery one that commeth into this world , and mercifully driuest away the darknes of the night , & shadow of death : I praise thy holy Name , & thanke thee that thou hast vouchsafed me this fauour , to passe this night in so comfortable rest , & to be brought again safe & sound , vnto the morning light . Now ( I beseech thee ) by the blessed Incarnation , and holy Natiuitie of thy Sonne Iesus Christ ( the blessed day-star that appeared to the world ) let thy mercy this day arise vpon me , & let the day-star of thy light shine in my heart , that I be not carried away through the power of darkenes , to spend this day after mine owne minde and pleasure , but that I may carefully follow thy fatherly will reuealed in thy holy word . Increase in me ( O Lord ) the gift of faith and hope , to beleeue in thee and thy promises made in Christ , that neither by mine owne negligence , nor the infirmitie of the flesh , nor the grieuousnes of temptation , I be driuen away from faith in his blood . Disperse O LORD , the thicke mistes and clouds of mine iniquities , and wash them away in the blood of thy Sonnes passion . Giue me a will to worke duely in my vocation this day , that I be not idle ; and order my skil with the rule of thy wisedome , that I bee not vnfruitfull . Blesse my body and soule , that none euill or harme come vnto me , & my memory and senses , that they passe not the limites which thou hast appointed them . O Lord , lighten my mind to looke vpon good things onely , inflame my heart with the loue of them , and conduct mee by thy grace to attaine them : that as thou hast awaked my body from sleepe ; so my Soule may bee raysed from the slumber of sinne , and darknesse of this World , and they both being companions and fellowes in the way of godlinesse , may be made partakers of euerlasting life at the latter day , through Iesus Christ , our onely Lord and Sauiour , Amen . Noone . A Prayer for Sobrietie . O Lord God , which hast commaunded vs to be sober , and watch , direct my pathes in the right way to all sobrietie , spirituall and corporal . Suffer me not this day , nor any other to abuse thy good creatures , or turne thy grace into wantonnes : let mee not be ouercome with surfetting and drunkennesse , but auoide all superfluity , vsing all temperance and moderation , both in meats and drinkes . Graunt me a stayed minde , and a lowly conceite of my selfe : Blesse mee , that I may be wise , but to sobrietie , that I may liue soberly , righteously , and godly in this present world for Iesus Christs sake , Amen . Thursday . Euening Prayer . The Lord is good to all , and his tender mercies are ouer all his workes . O Lord God , my most louing and mercifull Father , great in mercie , and constant in truth : I doe acknowledge my bounden dutie of thankefulnesse vnto thee , for thy manifold graces and benefits imparted vnto mee this day , though I bee vnable to recount them , and farre more vnworthy to receiue them . Neuerthelesse , in full assurance and confidence of thy loue to me in Christ Iesus , I commit now into thy hands again this night , my soule and body , and all my senses , my thoughts , affections , wordes , and deedes : all within me , and all without mee , my faith and my continuance in the same , beseeching thee of thy mercy to keepe them day & night blamelesse , and vndefiled against the day of thy comming . Pardon , I pray thee , and forgiue mee all the sinnes which this day I haue either wretchedly effected , or wickedly imagined against thine honour , & the good of my Neighbour . Lay not the frailty of my younger yeares vnto my charge . And for the better confirmation of thy gracious pardon , I humbly intreat thee ( ô Lord ) to annexe vnto thy Graunt , the power of thy grace , to attend vpon me , that I may this night quietly take my rest , vnder the shadow of thy wings , void of all feare , spirituall darkenes , danger , and despaire . Strike my heart ( ô Lord ) with thy feare , that fearing I may escape those things which thou threatnest , and giue mee the comfort of thy saluation , that in louing thee , I may obtaine those things which thou promisest : and when the darkenesse of this mortall life , ( as the darkenesse of the day now doth ) shal come , grant mee ( O LORD ) a watchfull heart : willingly disposed , and throughly enabled with thy grace to abandon these transitorie nights and dayes , and depart hence in the peace of a good conscience , into thine euerlasting rest , through Iesus Christ , my onely Sauiour and Redeemer : In whose name I further pray vnto thee , saying that forme of prayer that he that taught vs , Our Father which art in Heauen , &c. Friday . Morning Prayer . Whom haue I in heauen but thee ? and there is none vpon earth that I desire besides thee . O Almighty Lord my most louing Creatour , & redeemer , I thy vnworthy seruant , giue thee humble and hearty thankes , for thy gracious protection and preseruation of me in health , wealth , and safety , this night past , and euermore : beseeching thee so to direct me by thy holy Spirit , that I may liue and walke this day according to thy godly will and pleasure , in all harmelesse manner to the profit of my neighbour ; and in all holinesse , to the glory of thy blessed name . Lighten my minde , O Lord , that I may cleerely see those things that please thee . Graunt vnto me the knowledge and true vnderstanding of thy word , that without all vanitie or curiositie , I may know what is thy holy will and pleasure in all things , and also expresse in my liuing those things which I know . On bended knees ( O Lord I beseech thee ) reiect mee not vtterly for mine offences , neither take thy grace and assistaunce from mee . Blesse my iudgement , and all my senses , that no sodaine motion make me to conceiue any griefe so far as to forfeit my reasonable vnderstanding . Blesse ( O Lord ) my labours and trauailes in this world , that I may haue wherewithall to relieue my necessities vpon all occasions . Indue mee with thy feare , an humble minde , godly sorrow , and a good conscience , that I may cary an honest & vpright meaning , to deale iustly and truely with all men . O Lord , temper and order all things vnto mee in such peaceable course , that I be neuer further tempted and proued , then thou wilt make me able to beare , and so helpe me in the same , as may be most to thy glory . Giue me patience against all prouocations , and faith in all temptations ; forgiue me all those things wherevnto I haue yeelded contrary to thy commaundement , and so arme mee with thy holy Spirit , that I may walke more warily , & more wisely all the dayes of my life , for Iesus Christs sake , mine onely Sauiour and Redeemer . Amen . Noone . A Prayer for Chastitie . ALmighty Lord , which knowest that in our flesh dwelleth no good , and yet hast made our bodyes the Temple of the Holy Ghost , giue me grace this day and euer , to crucifie the flesh , with al the affections and desires thereof , & to bring it in subiection vnto the Spirit . Quench the flames of all carnall desires in mee , abate the heate of lust , and let me not be led away by any wanton company . I know my members are the members of Christ , sanctifie me ( I beseech thee ) that whether I be married , or liue single , I may auoyd all vncleannes , and alwayes know how to possesse my Vessell in holinesse , and not in the lust of Concupiscence , for Iesus Christs sake , Amen . Friday . Euening Prayer . It is good for mee to draw neere vnto God : I haue put my trust in the Lord God , that I may declare all thy workes . O Eternall GOD , my mercifull and louing Father in Christ Iesu our Lord , I render vnto thy Maiestie due praise and thankes for thy fatherly goodnesse , in protecting mee this day , from many damages and daungers which might haue happened vnto mee , and now ( I beseech thee ) to keepe and protect me this night : me , and all those that depend vpon mee , that we be neither disquieted by dreams , nor afraid of any terrour . Haue mercy vpon mee ( O God ) haue mercy on mee , and of thy wonted goodnesse , forgiue mee all my transgressions , especially those which I haue committed this day against thy holinesse : shew mee the light of thy countenance , and let me finde comfort in the remorse of my conscience . Blesse mee ( ô Lord ) and water mee with the dewe of thy blessings , and let the drops of thy sonnes blood , shed for my sinnes , ( and yet crying for mercy ) distill into my heart by a liuely faith , for the comfort of my soule , and the amendment of my life . I beseech thee , O Lord , take from mee all manner of darkenesse , misbeliefe , infidelitie , carnall lusts , and affections ; & so strengthen me with thy grace , that the Barke of my weake Faith sinke not , nor I be ouerturned by the stormes of Sathan , the waues of wickednesse , nor the tempest of a biting Conscience . Enter thy iudgements in the Tables of my heart , that I may be content to spare of my ordinarie sleepe , and be more earnest vpon the meditation of thy sacred word , then the kings of the Nations haue beene to turne ouer their records in the night season . Bee mindefull of mee , when I happen to forget my selfe , and thinke vpon me sleeping and waking . Graunt me ( ô Lord ) this freedome and liberty , that I may lie downe in peace and rest , and rise vp againe in due time safely , to the honour and glory of thy Name , and the managing of my worldly businesse in thy feare , through Iesus Christ , our onely Lord and Sauiour , Amen . Saturday . Morning Prayer . The Lord will command his louing kindnesse in the day time , and in the night season his song shall be with me , and my Prayer vnto the God of my life . OH IMMORTAL and euerlasting God , Father of our Lord Iesus Christ , I thy vnworthy seruant beseech thee , to accept this my Morning Sacrifice of prayse and thankes , due vnto thee alone , for protecting me with thy mighty hand , from the feares of this night past , & refreshing my weary body with naturall and kindely rest : and herevnto ( I humbly intreat thee ) to ioyne thy further grace , for the rousing vp of my slothfull and sluggish nature , that I may arise from sinne , and walke in the way of thy Commandements with all chearefulnesse this day and euermore . Pardon ( O Lord I beseech thee ) the euils , and abhominations of my life and conuersation . Cut off the rootes , boughs , leaues , and fruits , of the euill tree of my heart : put away the inward lusts , doubtings , and denying of thy prouidence , with all those grosse and out-ward sinnes which I haue committed daily against thee : and giue me a sure hope of euerlasting life , that alwaies , while I am in this world , I may haue the tast and feeling of it in my heart . Giue me grace , O Lord , to shun and auoid all those things which thou either hatest , or hast no pleasure in . Take from mee a proud looke , and a deceitfull tongue , bloody hands , and a heart any wayes giuen to wicked imaginations . Keep me this day from all perils that may come vnto my soule and body , either by Sathan himselfe or his Ministers . Blesse my senses and vnderstanding , that in all things I may heare and speake reason : and suffer me not ( I beseech thee ) to speake , thinke , or doe any thing this day , but that which may please thee , be answerable to my vocation , and tend vnto the aduancement of thy glory , and the health of my soule . O Lord , I pray thee , send thy blessing vpon all my labours , and giue me a mind to helpe them that haue neede , according to my abilitie . And so prepare my heart in all my businesse , that I may alwayes begin it in thy Name , and goe forward in thy feare , and finish it with thy blessing : that whatsoeuer I shall doe , it may prosper . Grant this ( O Lord ) for Iesus Christs sake , our onely Mediator and Redeemer . Amen . Noone . A Prayer for Patience . O God which art the God of Patience , and consolation to the Patient , stay my vnbridled nature this day and euer , from all discontentednes of minde , and furious actions . Giue mee grace to take in good part whatsoeuer doth befal me , and let my heart acknowledge it to be the Lords doing , and not by chance . Quiet my minde in the manifold disquietings of this world , and open mine eyes that I may see helpe in thee . Preuent all that is against mee , and all that falleth out , turne to the best for mee . Thy will be done , and graunt mee patience for Iesus Christs sake . Amen . Saturday . Euening Prayer . I will praise thee , for I am fearefully and wonderfully made . Meruailous are thy workes , and that my soule knoweth right well . HOnour and praise be vnto thee , Oh Lord most high and immortall GOD , for thy gracious goodnesse and mercie extended to me this day , and alwayes , notwithstanding all my wickednesses which cry daily against mee , and mine enemies that would swallow mee vp . I beseech thee ( ô Lord ) continue thy gracious and mercifull fauour vnto mee , let the shadow of thy wings be my couer , thy Holy-ghost my comfort , & thy holy Name my Rocke and defence , against all feare and trembling which may ouertake mee , this night or any other time . Forgiue me all that is past , euen all the euill that I haue done or thought , and graunt that I may euer hereafter serue and please thee in holinesse and newnesse of life . Be thou my shield & defence against the suggestions , illusions , and temptations of Sathan ; and all the allurements & baits of the flesh , with all alterations , prouocations , changes & chances of the world . Sanctifie mee with thy grace , that my body may be kept vndefiled , as the Temple of the holy Ghost , and my soule defended , cherished , and tendered , as the apple of thine eye . O good GOD , the Sunne is gone downe , the Webbe of this day is almost spun , and the night at hand . Blesse me ( I beseech thee ) this night , and take mee into thy custodie , saue me waking , keepe me sleeping , that I may both sleep and wake in peace and safetie . Prepare me ( O Lord ) for the day following , the holy sabbath , the hallowed day of thy rest , and my great dutie : and then so vnlocke the mysteryes of thy holy word vnto mee , that I may therein learne the lessons of thy glorious Maiestie , and mine owne mortalitie . Graunt me ( ô Lord ) such grace as I may make a right vse of all things , and that the hearing of thy word , & the good examples of thy seruants , agreeing with the rule of thy word , may bee both as a bridle to restraine me from sin , and a spurre to set me forward to all holinesse of life , and conuersation in this world . O Lord grant mee these & all other good things , euen for Iesus Christs sake my onely Lord and Sauiour . Amen . A Prayer for the Morning . O Lord God , most mightie & mercifull Father , I vnworthy creature acknowledge mine owne vilenes , naturall corruption and abhominable sinnes , many times committed against thee : I beseech thee admit mee to render thee my bounden thankes , for thy manifold mercies extended towards me this night past , and all other times of my life : for my rest and sleep , my food , and rayment , my health , peace and liberty , and the hope of a better life in the merites of thy Sonnes bitter passion . Now deare Father , I beseech thee to continue thy mercifull fauour vnto me this day and euer hereafter . Forgiue me all mine vnthankfulnes , vnkindnes and prophanenes towards thee , thy word and seruice , or towards my Neighbour . Set all my sinnes ouer to that reckoning , which thy Sonne Iesus Christ , my Lord , hath made vp for them vpon his Crosse ; neuer lay any of them to my charge , but freely forgiue and forget all . O Lord strike my heart with thy rod , that I may alway be furnished for a true and vnfained repentance ; that I may not be blinded in my sinnes , to delight in them , or to think that thou wilt not respect my vntowardnesse ; but that I may be weary of them , grieue for them , and by all means possible striue to attaine to a true mortification of the flesh , and so liue holily , and iustly , and soberly in this present world . O good God , I humbly intreat thee , leaue me not to my selfe , mine owne lusts and desires : but assist mee with thy grace to hearken vnto thee and thy word , & to passe my time in feare and trembling , as an obedient childe of so good a Father . Blesse me Lord this day , and prosper all that I shall take in hand ; let mee haue all my directions from thy will , and the successe from thy mercifull hand . Giue mee a competent stay for the maintenance of this mortall life . Continue may food , and rayment , health , peace and liberty , that I may with a quite minde & thankefull heart passe my time in this vale of miserie , doing good to all men after mine abilitie , without disgrace to my selfe , or harme to any one . Grant these good things most mercifull God , and all other needefull graces , not onely vnto me , but vnto all thy deere children in the world , to the good of our soules and bodies , for Iesus Christs sake , in whose name I further call vpon thee , as he hath taught vs , in his Gospell , saying , Our Father which art in Heauen , &c. A Prayer for the Euening . O Eternall GOD , and most mercifull Father , I doe confesse against my selfe that my heart and hands are full of all filthines and sinnes whatsoeuer , and I am altogether vnworthy to speake vnto thee , or to come neere thy presence . Neuerthelesse beeing so much bound vnto thee , as this day past , and all other times of my life doe witnesse , I offer vnto thy holines ( by the hands of Iesus Christ my Mediator ) my humble dutie of praise and thanksgiuing for my creation , election , redemption , vocation and sanctification , with all other good graces appertaining to this life , or that which is to come . And namely , ô Lord my tongue and lippes shall glorifie thee , sitting aboue the Cherubins , for preseruing me this day past from so many miseries and casualties whereinto I might iustly haue fallen , if thou wouldest haue entred into iudgement with mee . But Lord thou art mercifull & passest by my offences , to winne me by thy long sufferance : I beseech thee make mee thankfull for all thy mercies . O Lord , pardon and forgiue mee all my sinnes : graunt me euery day more and more the sight and feeling of them , with heartie sorrow and vnfained repentance for the same . Giue mee grace to belieue all the sweet promises that thou hast made vnto mee in Christ Iesus , both for the remission thereof , and the hope of a better life : strengthen me from aboue with thy mighty hand , to walke in euery good way without feare , and to bring forth the fruits of a true & liuely faith in my life and conuersation , all the dayes of my life . Arme me O Lord with thy grace and holy spirit against all the common corruptions of the world , the temptations of the Diuell , and the allurements of the flesh : and settle my minde to the continuall exercise of deuout prayer , with the hearing of thy sacred word watching for thy comming both publike and priuate . Continue thy goodnesse towards mee , in prouiding for mee such things as are necessarie for the maintenance of this present life , and blesse the same vnder my hand : that the little which I haue may be increased , and the increase may serue , as well to furnish my necessarie vses , as to minister vnto the necessities of others , according to mine abilitie . Keepe mee , Lord , this night from all euils , which may happen either vnto my body , or my soule . Extend thy goodnesse toward all those that depend vpon me , or I on them . Giue me quiet sleepe and rest , and when I shall awake , let all my thoughts and cogitations be holy meditations on thee and thy law . Blesse me O Lord , all the nights and dayes of my life , and at the end thereof send me a blessed departure , and afterward a ioyfull resurrection vnto life eternall . Graunt me these good things most mercifull father , and all other needfull graces , for Iesus Christs sake , in whose name I further call vpon thee , as hee hath taught vs in his Gospell , saying , Our Father , &c. Short Prayers for Morning and Euening , by I. F. 1581. A short Prayer for the Morning . GOD of Light , who hast preserued mee , and brought mee from the darkenesse of this night , shine into my heart this day and euer , by thy blessed and holy spirit , that I may be enlightened , and ledde into all Truth , that I may walke faithfully , as the childe of light before thee , casting away the workes of darknesse , in the place that thou hast set me , doing and performing diligently those things that thou hast required of me , either to the praise of thy name , or to the comfort of my Brethren ▪ Graunt this good Lord , I humbly beseech thee , for Iesus Christs sake . Amen . A short Prayer for the Euening . I Thanke thee O Father , for thy gracious protection of me this day . I beseech thee keepe me also this night vnder thy wing , that I resting in thee , may finde such comfort and strength both in body and soule , as may enable mee to the performance of my duty . Grant this I humbly beseech thee for Iesus Christs sake my onely sauiour , in whose name I further call vpon thee , as he hath taught vs , in his Gospell , saying , Our Father which art in Heauen , &c. A Prayer to God the Father , as a Preparatiue to the Meditation ensuing . O Gracious Lord , almightie and euerlasting God , the father of my Lord and Sauiour Iesus Christ ; who was borne at Bethlem in great pouerty : Graunt me , I beseech thee , a roome among the wise men of the East , to offer the poore talent of my weake deuotion vnto him all the dayes of my life : euen a true Faith , for pure Gold , the perfume of deuout Praier , for sweet Frankincense , and hearty Sorrow , with bitter Teares of Repentance , for dropping Myrrhe . And because hee came into this world in such humilitie , yet furnished with such a measure of loue , that hee was content for my sake , to be laden with the burthen of all our infirmities , to carry our sorrowes , to vnder goe a world of iniuries and miseries , and at the last in a shamefull death to offer vp himselfe in Sacrifice to thee for my redemption ; vouchsafe me thy Grace , that I may pick vp some Crummes vnder his Table , and gather vp some fruits at the foote of his Crosse , that when I haue seene , what Iudas sould , & the Iewes bought : what Iudas lost , and I haue gained , I may bathe my soule in the purple streame of his most precious blood and then entombe him , & lay him vp in a beleeuing heart , vntill his glorious appearance : So that all the dayes of my life , being washed ( as the Apostle saith ) being sanctified , and being iustified in the name of the Lord Iesus , and by the spirit of my God , I may neuer be without sorrow for my Sinnes , thankfulnes for thy Benefits , feare of thy Iudgements , loue of thy Mercies , nor remembrance of thy presence . Amen . A Meditation or Prayer vpon the Life , Death , and Passion of our Lord and Sauiour Iesus Christ . O LORD Christ Iesus , Sonne of God , thou holy , mighty , & wonderfull God and Man , who art the life of the liuing , and the death of Death , and therefore both in life and death aduantage : Whose life for my sake , was feebled with naturall infirmities , and death caused by violent sorrowes , & yet thy life milde , and thy death qiuet . I beseech thee giue mee a fleshie heart , to weepe and shedde teares downe my cheekes , if not for thy paines ( who didst sweat drops of blood trickling downe to the ground , & afterward dyedst for my sake ) yet for my sins , which then bred thy sorrow , and now worke my woe . Lord , I know that for me , the tempest of thy Fathers anger , and fire of his wrath was stirred and kindled against thee ; wherfore now with the wise men of the East , and all the Iewes , I come to seeke thee in the Stable at Bethleem , and in Mount Caluarie . At Bethleem , where the Manger was thy Bed to be borne in : in Mount Caluarie , where the Crosse was thy Bed to dye on . In Bethleem , where a handfull of Straw was the pillow for thy sacred Head to rest on : in Mount Caluary , where a crowne of Thornes and a number of Nailes pierced and fastened both head and body . In Bethleem , where course swadling clothes were thy best Roabes : and in Mount Caluarie , where thou didst hang naked in much miserie . I come to adore thee , to prayse thee , to pray thee , that as in thy life time , thou wast content to be bred , borne & brought vp in manifold infirmities , ( to strengthen our frailtie , and to demonstrate the truth of thy Humanitie ) and then at thy death , to disarme thy selfe , and to be broken with them , for the discharge of our Captiuitie , & the assurance of our accesse to the Throne of grace . So thou wilt bee pleased as a gracious King to holde out thy golden Scepter of mercy to my fearefull conscience , that I may come neere to looke into thy wounds , to sue for compassion and pardon , & to taste of thy goodnesse , who am a sinnefull wretch , full of corruption and manifold infirmities . 2 O sweet Iesus , how shall I recount the large seuerals of thine innocent passions , from thy poore Natiuity , to thy guiltles death ? From thy bloodie sweat and heauie agonie in one garden , to thy strange buriall in another ? How can I thinke of thy labours in preaching , thy wearinesse in trauailing , thy watchfulnesse in Praying , thy temptings in fasting , thy teares in pittying , and not confesse more iustly of thee , then Dauid did of his Ionathan , Very kinde hast thou beene vnto mee : thy loue to mee was wonderfull , passing the loue of women ? Was it not inough , euen for loue to mee , to be cloathed with the vaile of flesh , but that thou must be compassed with the shadow of death ? Was it not inough to become Earth , Earth , Earth , but thou must become also Woe , Woe , Woe ? The God of heauen to become the Sonne of Man ! The Lord of life to bee made the childe of death ! The Maister to be turned to be a Seruant , and from a Seruant , to be counted a bad Seruant ! No proofe brought , and yet scourged without measure : No Inditement found , and yet crucified without mercie ! Oh , the beloued of the Lord ran through Bryars of Passions ! Oh , the holy Lambe was betrayed , carried away , bound , condemned , consorted with malefactors and Theeues ; and , like Ionas , plunged in the maine depth of sorrowes , and swallowed vp of the whale of death ! O Lambe of God , that takest away the sinnes of the world , haue mercy vpon mee . 3 O Lord Iesus , it is the ioy of my heart , that thou hast taken and borne all mine infirmities . All , spirituall and corporall : true euidences of thy humanity , but no impediments to thy Charitie . All of Soule , all of Body , and yet neither deformed in fashion , nor distempered in passion , nor tainted with any guilt of sinne . Thy soule heauie to the death , shall bring my soule to life : I should neuer haue beene heartily merry , except thou hadst beene painefully sad , and grieuously sorrowfull . I should neuer haue beene verily satisfied , except thou hadst truely hungred and thirsted . I should neuer haue beene deliuered from feare , and absolutely bold , except thou hadst naturally feared . O thou euer-glorious God , the consolation of Israell , and the hope of all the ends of the earth , relieue my carefull Conscience , that am sadde , disordered and disturbed in minde for feare of thy iudgements , and because I haue displeased so gracious a God , and louing Father . Oh , neuer let my soule be ouertaken with feare so farre as to dispaire : nor ouerwhelmed with the Sea of thy wrath , nor apparailed with the suggestions of Sathan : But let it alwayes heare the voyce of thy Blood , speaking better things then the blood of Abell , and crying , not for reuenge , but for pardon , for me , who by my manifold transgressions haue robbed God of his honour , the Church of a member , and my soule of life . 4 Oh man of sorrowes , but mirrour of patience : What a weeke of paynes was this to thee ? What a good-Friday was that for mee ? What dayes of sorrowes were then one after another to thee ? and yet with what patience didst thou passe them ouer ? Patient , when Caiaphus so despightfully vsed thee : Patient , when Pilate so vnrighteouslie iudged thee : Patient , when false Iudas so cunningly , and treacherouslie saluted thee , and designed thee to be taken . Againe , patient , when thou didst carry thine owne Crosse : patient , when the Crowne of Thornes drew blood from thy sacred head ; and patient , when all others reuiled , reproached , bespitted , scoffed , and abused thee . Oh thou that so patiently & peaceably , mildely , & meekely , didst carry painefull and pangfull , haynous and heauie sorrowes for mee : I beseech thee , let thy patience discharge my impatiencie , and let thine infirmities which thou didst truely take , and willingly beare with such power & innocency , informe mine ignorance , comfort my sadnesse , kindle my loue , discharge my feare , and moderate my anger . O Lord , grant me patience to beare thy holy wil in all things , and giue me grace in the midst of all troubles , yet to continue in thy feare . 5 When I desire grace , O sweet Iesus , to fulfill thy commandement of Loue and Charitie , which is the end of thy commandement , out of a pure heart , and of a good conscience & of faith vnfained , where shall I take my patterne but from thee , such a louer as is Loue himselfe ? for whom didst thou not loue ? As for thy Disciples , thou didst loue them as Schollers , and cherish them as children , and stile them thy friends . Thou didst stoope downe to wash their feete , that were not worthy to vntye thy Shooe. Thou diddest restore Peter , that had abiured thee : thou didst saue the Theefe that dyed with thee : thou didst confirme Thomas that douted of thee : thou didst forgiue Iames and Iohn , that asked too much of thee . The bloody persecutors & crucifiers , who did curse and execrate themselues & their children , to doe thee a mischiefe , they , euen they had thine earnest prayers , before thou diddest either dispose of thy Mother , o● pray for thy selfe . Yea , that Iudas that betrayed thee and sould thee for thirtie pence ( making no price of thee , but taking a base offer ) thy holy hands did wash his vncleane feet , and thy sacred lips did touch his prophane mouth . O thou fountaine of Loue , that doest drench those that loue thee in the streame of thy pleasures , & imbalmest euen thine enemies with the oyle of compassion , and louest Mankinde with an euerlasting loue , so farre , that after they had borne armes against thee , thou didst embrace them in the armes of thy Mercy ▪ O thou that didst grieue till thou mightest dye for me : Thou that wouldst be betrayed with a kisse , as it were to meete death in the middle way : Thou that didst reprooue Peter , when hee diswaded thee from it , and didst hasten on Iudas , lest he should be too slacke to bring thee to it . Kindle , ô kindle my desires to thee , inflame my heart with thankfulnesse to thee , inspire my soule with the fire of zealous loue to burne alwayes , and flame vpon the Alter of my hart , that for thy loue to mee , I may euermore loue thee aboue all things , and my neighbour as my selfe . 6 This is the Consummatum est , O sweet Iesus : Thou hast giuen mee that which thou didst not owe mee , and hast forgiuen me that which I did owe thee : Thou wast content to be the By-word of the people , and the curse of the Law , for my sake . Blessed be thy Name ; blessed be thy Life ; blessed be thy death . For thy death is my birth : thy crowne of Thornes is my garland the scarres of thy body , are the starres of my firmament . Thy gracious wounds are my happie plaisters . Thy bitter Mirrhe refresheth me , thine infirmities strengthen me , thy stripes heale mee , and thy blood clenseth me . Loe , I haue nothing to take to but what I haue from thee ; Therefore Bone Iesu , esto mihi Iesus , O good Iesus make good thy good name Iesus vnto mee , and let thy Passion worke compassion for me , that by thy mercy I may obtaine remission of my sinnes , and by thy merits may obtaine euerlasting saluation in the kingdome of heauen . Amen . Amen . Supplications OF SAINTS . The Second Part. Paul , and his Company . ACTS 21. 5. Wee kneeled downe and prayed tog●ther : the Men , their Wiues , and Children . This Part contayneth Prayers of an Assembly , for diuers purposes . A Morning Prayer , for priuate Families . ¶ Where two or three are gathered together in my Name , there am I in the middest of them . O Eternall GOD and most mercifull FATHER , which giuest to them that want , comfortest them which suffer , and forgiuest them which repent , wee sinnefull creatures sue vnto thee for grace , hoping in thy mercie , which is ouer all . Keepe vs wee beseech thee , this day , as thou hast kept vs this night past , keepe vs in thy feare , faith and loue . Forgiue vs all our sinnes in the blood of thy Sonne , teach vs to sorrow for them , & separate them from vs , that would separate vs from thee . O Lord , remoue from our mindes ; all ignorance and blindenesse , and make thy word vnto vs , like the starre which led the wisemen to Christ ▪ and all thy workes profitable Instruments , to drawe vs vnto thee . Guide vs with thy Spirit , that wee may make conscience of all that wee doe , and neuer make light of any euill , but euen abstaine from all appearance of it . Strengthen our weaknes , & lighten our vnderstanding , that in the brunt of temptations , wee may discerne betweene good & euill , right and wrong . Giue vs the sacred hunger & thirst after righteousnes , that our first care may be to know thy truth : and let vs so profit in the schoole of Christ , that in sicknes we may finde patience , in prison ioy , in pouerty contentment , & in all things hope . Prosper ( O Lord ) our labours , and the workes of our hands , and grant vs to learne something of euery thing , till we come to lodge with thee in the Kingdome of Heauen . Let our louing affections grow one towards another vnfainedly , that we may loue our brethren , and they vs , and pray for them , and they for vs , and both of vs be heard of thee for our selues , and one for another , and thy Sonne for vs all . Blesse , Lord , the vniuersall Church , with truth , peace , and holy Discipline . Continue thy mercie toward this realme : Preserue our gratious KING , the QVEENES Maiestie , and Prince HENRY their Son , with all their royall Progenie , and whole Familie . Sanctifie the Ministers of the Gospell , the Bishops , and all other that labour in the word and Doctrine . Blesse his Maiesties Councell , and all other in authoritie , with necessary graces . Blesse the places of good learning , the Grammer Schooles , the famous Vniuersities , and the Innes of Court. Blesse this Citie and place wherein we liue : remoue the punishments due for the sinnes thereof : and giue them grace with Niniue to repent in time , lest they be destroyed . Blesse all our friendes , kinsfolkes , and others , for whom thy will is that wee should pray . Strengthen them that suffer for thy cause , and send them the Comforts of thy Spirit . Comfort them that lye in anguish of conscience for remorse of sinne , and conuert them that goe astray ▪ and teach vs by their example to see our owne weakenesse , and to looke better to our wayes . Blesse this Familie with grace and peace , that the rulers , children and seruants thereof , may all know their seuerall duties , & practise the same in thy feare , for Iesus Christ his sake , our onely Lord and Sauiour , Amen . ¶ Another for the same vse . I will prayse the Lord among the people : and I will sing prayses vnto thee among the Nations . O Lord God , most heauenly and merciful father , though we be vnworthy the least of thy mercies , yet hast thou from time to time made vs partakers of many , for which we praise and magnifie thy holie Name : Beseeching thee to giue vs vnderstanding hearts to feele our euils , and direction from thy spirit , to auoid the same . And as thou hast in great mercy kept vs this night , in the time of darkenes and dangers ; so we beseech thee to keepe vs this day , that the Sunne of righteousnes may rule in our hearts , all the darkenesse that lurketh in them may be scattered ( to the comfort of our soules ) and wee may walke as thy Children in cleare light without daunger . Indue vs with giftes and graces needfull for vs , and grant that with a pure & sincere conscience , wee may vse them , to the benefit of our brethren , & the discharge of our owne duties . Keepe the watch of our tongues , and the doore of our lips , in such sort , that no rash , euill , or vaine word passe thereby ; and so rule and gouerne our harts , that we may not thinke any thing but that which shall be to thy glory . Grant vs thy blessings of health , peace , and maintenance , and thy holy spirit to instruct vs , as well in the wants thereof , as in the lawfull vse of them . In all our Consultations , words , and workes , let vs remember thy presence , that thou seest vs wheresoeuer we doe bestow our selues , and wilt iudge-vs if wee goe astray , and doe amisse . Chase away from vs all rancour and malice , couetousnes , vncharitablenesse , and vnkindnesse , and whatsoeuer is contrary to thy loue , which is to vs ward in Iesus Christ our Lord. Take from vs all ignorances , and negligences , with the want of iudgement and discretion ; and preuent all those things that thou knowest may hinder vs in our Christian calling . Increase our Faith , patience and obedience . Let thy blessing be vpon this whole housholde , to lead vs in thy truth , & protect vs in our wayes , and al those whom thou hast made deere vnto vs , whether they bee present or absent . Be good to our children , seruants , and friends , that liue with vs , that wee may liue together in the seruice of thy Gospell , to grow vp in godly conuersation , and soundnesse of faith . Giue vs grace by thy corrections , to feare thee more carefully , and to sorrow for our sinnes more heartily . O LORD grant these things , and whatsoeuer thy knowest to bee necessary for vs , for Iesus Christs sake , Amen . An Euening Prayer for priuate Families . What shall I giue vnto the Lord , for all his benefits towards me ? Because he hath inclined his eare vnto mee , therefore will I call vpon him as long as I liue . O Lord God , Father of all that is called Father in Heauen and in earth , wee render thee thankes in all abundance , for thy mercifull preseruation of vs this day , and all the times and daies of our life : that thou hast brought vs safe and sound , through so many dangers , and powred vpon vs ( contrary to our deseruings ) so many excellent and notable blessings , both Spirituall and corporall . Good Lord ( we beseech thee ) keep vs euermore from day to day , as thou hast done , and make vs constant in the profession of thy holy name , and the practise of thy law , that neither the violence of man , nor subtiltie of Sathan , be able to make vs to turne away from 〈◊〉 . LORD turne thy face from our sinnes wherein we haue so delighted , alter our hearts , and wash & cleanse vs from all staines and corruptions , in the blood of thy sonne . For giue vs all that is past , and grant vs the assurance of that forgiuenesse , sealed vp in our consciences by thy holy Spirit . Kindle thy loue so feruently in our hearts , that wee may detest whatsoeuer is against thee and thy word . Forgiue vs our great contempt , and intollerable barrennesse in good works , our foule vnthankfulnesse , and the abuse of thy graces : and strike our stony hearts , with the rod of thy feare , that we may attaine vnto a due thankfulnes for thy benefits , and a most vnfained and earnest repentance for our sinnes . O Lord blesse vs all , this night , that after our bodies haue beene refreshed with competent sleepe , we may see the light of the next morning , and arise safe and sound to serue thee in our seuerall vocations . Sanctifie our minds , that by the help of thy mercy , wee may enioy the rest of a quiet conscience . Blesse thy Church and her Ministers : preserue our King , with the Queene his wife , and the noble Prince HENRY : protect the Magistrates of Iustice , & all faithfull people : reare vp the heauy hearted , and turne the chastisements of thy children to their good . LORD be mercifull vnto them whom thou hast made any way helpfull vnto vs , and blesse euery one of vs in our place , that wee may truely serue thee , feare thy Maiestie , and loue thy authoritie . These things ( O Lord ) and all other needfull for vs , wee craue at thy hands in the Name , and for the righteousnesse of Iesus Christ , our onely Sauiour and Redeemer , saying , as he hath taught vs , Our Father which art in Heauen , &c. ¶ Another for the same vse . From the rising of the Sunne vnto the going downe of the same , the Lords name is to be praysed . O Euer-liuing God , and euer-louing Father , which hast not left vs comfortlesse , but hast giuen vs thy Son for a ransome , thy word for a guide , & reserued a Kingdome for our inheritance in heauen : wee giue thee thankes for these and all other thy most gracious benefits , beseeching thee , that we may haue the grace to make such vse of them , that they may neuer be in vaine to vs. O Lord forgiue vs all our sinnes , and remooue from vs those things which our consciences are afraid of ▪ Assure vs of thy gracious pardon , and renew vs by thy holy Spirit , that wee may vnfainedly hate & detest whatsoeuer is displeasing vnto thee . Lord , giue vs a sincere heart to serue thee , and let this be the houre of our conuersion . In all tentations giue vs strength to resist ; in all troubles , patience to beate , and constancy to perseuer in our Faith , hope and Patience vnto the end , that the hope of mercy may keepe vs from the horrour of despaire , and the feare of Iustice , for the sinne of presumption . O good God , order our times in such comfortable sort , that we hauing peace in thee , our bodyes and mindes may be the more able to doe their seuerall offices in our vocations . Instruct vs by thy word , guide vs by thy spirit , mollifie vs by thy grace , humble vs by thy corrections , and winne vs by thy benefits . O Lord , wee beseech thee , let all things worke for the best to them that loue thee . Continue thy fauour and goodnesse vnto vs this night , that wee taking our natural rest , and quietnesse , may through thy protection be all defended from immoderate sleepe , fearefull dreames , and outward violence of our Enemies . Touch our hearts with a desire and longing after , Heauenly things , that whensoeuer it shall please thee to call for vs , wee may be willing to come vnto thee , as Children to their Father , strangers vnto their countrey , and members of thy body vnto the head . Graunt vs ( O Lord ) these and all other things needefull and meete for vs , for Iesus Christs sake , our onely Sauiour and redeemer , Amen . A Prayer for the Catholique Ch●●ch , and all the estates thereof . Doe good ( O Lord ) vnto those that be good , and to them that are vpright in their hearts . O Sun of the eternall God , thou sweet Spouse of the CHVRCH , blesse , ( wee beseech thee ) preserue and keepe thy poore CHVRCH militant here in earth , the blessed company of all faithfull people . Make all Kings and Princes , and the supreame gouernors of euery nation carefull h●●sing Fathers & nursing Mothers to thy Church . Let all the members thereof be of one minde , and one heart , that there may be such holy cōcord in knowledge of thy truth , and such obedience to their superiours , with brotherly vnity in all matters , as they may neither procure thy scourge , nor the Princes sword against them . Graunt the Gospell a free passage , and long continuance , and remooue not the Candlesticke for their vnfruitfulnesse or vnthankefulnesse . Put thy principall spirit vpon the Ministers of the Word , the Arch-bishops , Bishops , and Pastors of seuerall congregations , and giue them grace to follow the steps of thy holy Apostles , and blessed Martyres , that being inflamed with true zeale , and furninished with sufficient knowledge , they may be willing & able to labour in season , and out of season , for the feeding of thy flock . Blesse their labours , to the winning of Soules to thee , and blesse them with boldnesse of speech , and innocency of life , that like sworne Souldiers to the crosse of Christ they may liue and dye vnder thy banner . Cast downe the beames of thy heauenly light vpon such publike places as are appointed for the trayning vp of younger yeares , in sound knowledge and commendable qualities ; namely , our Vniuersities Oxford & Cambridge , the Innes of Court , and all Grammer Schooles , the seed-plots of the Church . Sanctifie their memories to treasure vp good things , purge their consciences to haue peace in thee , reforme their wils to thy will , and let all their affections be ordered aright , & their Vessels seasoned with the best liquour in the beginning , and so to continue . Blesse the higher powers of authoritie , make them truely humble in the top of their height , that their heads being lifted vp to honour , their hearts may not be puffed vp nor swell with pride : but so rule their hearts and mindes , that all Kings & Princes may truely serue thee , reuerence and stand in awe of thee , abette & maintaine thy Church and truth , and wisely foresee what is best for the aduancement of thy glory , & the good of the common-wealth . So deale also ( O Lord ) with all subordinate authorities , & keepe them from factions , treasons , and conspiracies . Let the Iudges be learned and vncorrupt , and the Lawyers men of Conscience , to deale sincerely & vprightly in their businesse , without either feare of greater Personages , or vnlawful fauours to friends , or desire of rewards from any . Calme the Waues , and quiet the stormes of all persecution , represse the rage and cruelty of all Tyrants , Heathen or Christian . Take away all Antichristian practisers of the Church of Rome , which perswade nothing but the infection of youth , and the subuersion of the State Confound all Heresies and Heretikes , disperse all Schismes & Sects , that there be no iars , nor difference of opinions amongst thy seruants , but that we may be like minded , hauing the same loue , being of one accord , and of one iudgement . In fine ( O Lord ) comfort them that are ouerworne with Warre , wasted with exactions , vexed with plagues and sicknesses , consumed with famine , ouerflowne with waters , & scattered with fearefull threatnings from the skies . Conuert the simple , confound the obstinate , gather the dispersed , heale the broken hearted , supply our wants , and amend all that is amisse for thy truth and for thy Names sake , Amen . ¶ Another for the same vse . Christ loued the Church , and gaue himselfe for it , that hee might sanctifie , and cleanse it , with the washing of water , by the word . O Lord God , thou iust Master of the VINEYARD , and louing head of the Church , send thy Spirit into the hearts of all them that preach or professe thy holy Truth : all men religious and secular : yea , men and women , Princes and subiects , rich and poore , euen all the people beleeuing in thy Name , and depending wholy vpon thee . Giue vnto them all , O Lord , one Law , one Baptisme , one Hope , one Spirit , that there may be but one voyce among all that professe the Catholique Faith. Keepe backe the famine of thy Word , and send such labourers into thy Haruest , as be sound in doctrine , faithfull in their worke , and godly in conuersation , in number many , and in power wonderfull . Open , we beseech thee the hearts and eares of the people , for the receiuing of thy word , that ir may dwell in them plenteously , in all wisedome , and bring forth fruit against all the cares , crosses and courses of this wretched world . O Lord , thou hast found iniquitie in thy Saints , and the heauens are not cleare in thy sight : Oh then correct vs in thy iudgement , not in thy furie ; least wee should be consumed , and brought to nothing . Purge the garden of the Church , and let no Weedes ouergrow the flowers . Suffer neither sinne nor superstition to choake the good growth of faith or manners in thy people : but keepe them from all euill , Heresies , phanaticall opinions , seducing spirits , and deadly contentions . Keepe our neckes from the grieuous yoke of Antichristian bondage , whose religion is rebellion , whose faith is faction , and whose practise is the murthering of soules and bodyes : and represse the furiousnesse of Tyrants , which labour nothing but the spoile of the Church , and to abolish true Doctrine , Prayer , and pure religion . O Lord Iesus , amend all that is amisse , and grant vs thy grace all the dayes of our life , euen for thy truth and for thy Names sake , Amen . A Prayer for the Kings Maiestie , his royall Issue and Familie . Blessed bee thou O Land , when thy King is the Sonne of Nobles . O Almighty God , king of all kings , the Fountaine , Rule , and stay of all Soueraigntie : wee most humbly thanke thee that thou hast not left vs vnto our selues , to doe what seemeth best in our owne eyes , but hast set ouer vs a Noble , Wise , and gracious King , thy seruant Iames , our supreame head , next vnder thee . Lord make all thy good to goe before him day and night : vphold his Crowne , maintaine his State , giue him continuall peace , long life , and much happines . Endue him with wisedome and vnderstanding , to do such things both in the Church and Common wealth , as may be acceptable in thy sight , profitable to his subiects , and hurtfull to none that loue thy truth . Mercifully heare him in all his petitions , and effectually worke for him in all dangers , in the day of battell , in his greatest consultations , in the time of his recreations , in the plots of Treason , and in the houre of death . Make vs thankfull for all thy preseruations of him , both at home and abroad , in this kingdome , and else where . Blesse , preserue and keepe him , together with his royall Queene , and the noble Prince Henry his sonne , and the rest of all their hopefull Issue , that as they are like Oliue branches , to his comfort , round about his Table , so they may be as the tall & goodly Cedars , for the defence of this kingdome from all euill . Let him still imbrace the truth , and manfully mainetaine it against all treacherous plots , and sinister perswasions : distasting ( as he hath alwayes done ) both alteration of religion , and toleration of another . Let thy power alwayes goe forth with his armies , and giue them glorious victories . Banish from his Court all priuie foes , forraine and domestical , and keepe him from al sort of dissemblers . Let not our sinnes ( O LORD ) prouoke thee to shorten his dayes , and depriue vs of thy good blessings , but conuert vs to thy good will and pleasure , and giue him the crowne of old age , long and long to continue in the wayes of righteousnesse . O holy Father , giue him such excellent gifts , as be fit the Maiestie which he beareth , that hee may be in faith like Abraham ; in courage like Dauid ; in wisedome like Salomon ; and in hearing good and euill , as an Angell of GOD. Enrich his Counsell and Nobles with wisedome , loyaltie and fortitude ; and make his seruants that stand before him in their seuerall places ( with all other subiects ) as so many lines drawne to one Center , that their hearts being tyed vnto him , they may be alwayes fearefull to offend , willing to obay , and faithfull to accomplish whatsoeuer may stand with thy glory , our Kings honour , and the good of the Common wealth , for Iesus Christs sake , our onely Lord & Sauiour , Amen . ¶ Another for the same . Let Supplications , Prayers , Intercessions , and giuing of thankes be made for all men : for Kings , and for all that are in authoritie . O Almighty GOD , which hast the Kings heart in thy hand , as the riuers of waters , and turnest it whithersoeuer it pleaseth thee : we humbly beseech thee , to keepe thy Vniuersall Church , and our Common-wealth , with peace and prosperitie , in thy worship and Seruice . Giue ( O Lord ) grace vnto our most Noble King Iames , that hee may loue , honour , feare , and serue thee , & that he may onely put his trust in thee . Indue him with the spirit of wisedome and knowledge , and with all other good gifts & vertues , necessary for his roial function . And especially enflame his heart with an earnest & true zeale , to set forth thy glory , and to make thy will knowne vnto all his Subiects , that they may both with heart and minde obserue and keepe the same : and that both he and al his subordinate Magistrates may indifferently and faithfully minister iudgement and Iustice to all his people . Wee beseech thee ( O Lord ) preserue his body in health , his minde in quietnesse , and both in all sincerity and godlinesse ; that by his good example , hee may both stop the mouthes of his aduersaries , and winne the hearts of all those that beleeue . Make his dayes ( O Lord ) as the dayes of Heauen , that hee may raigne many yeeres ouer vs : and wee his Subiects may long liue a peaceable and quiet life , in all godlinesse and honestie , vnder his sacred gouernment . Graunt vnto him wise and faithfull Councellors , louing and obedient Subiects , dutifull and true seruants . Deliuer him ( O Lord ) from all Conspiracies , Treasons , and other dangers , and grant him alwayes a glorious victorie ouer all his enemies . Pardon and forgiue him all his sinnes , make him walke all the dayes of his life in the way of thy Commaundements , that he may liue in thy feare , and die in thy fauour , and that in the resurrection of all flesh , hee may receiue a Crowne of righteousnesse , the onely thing which hee doth wish and hope for , through the merites and mercy of Iesus Christ , our onely Lord and Sauiour , Amen . A Prayer against temptations of the World , Flesh , and the Diuell . Watch and pray , that ye enter not into tentation . O Most mercifull and MIGHTIE God , the Fortres of the faithfull , rocke of defence , and refuge for all distressed soules , which knowest wee be set in the midst of so great dangers , that without thy help we cannot auoide our ruine : I beseech thee keepe my body and soule from all tentations , and snares of the I iuell , and suffer not my senses to range and wander abroad in matters of pleasure and delight , which are to no purpose good . Lord , take from me that which is deformed by my corrupt nature , and continue that which thy GRACE hath wrought in mee ; that hauing thy whole armour fitted vnto mee , I may be able to withstand all assaults of the enemie . Let mee not be drawne away by sensualitie , and the desires of the flesh , but giue me power to tame this body , that by sobriety moderation and abstinence from superfluous things , I may bring it into such subiection , as I may the better serue thee , and walke in the spirit . Lord , sequester mee from the darkenesse , filthynesse , and deceitfulnesse of this World , that I be not fashioned like therevnto , to follow the multitude : but being changed by the renewing of my minde , I may walke vprightly and godly , looking for the blessed appearing of my Lord and Sauiour Iesus Christ . O Lord holde backe thy hand in the day of trial , and lead mee no further into temptation , then thou wilt make mee able to beare . Graunt ( O Lord ) that I may with strong faith resist Sathan , and by watching , fasting , and Prayer , mortifie the lusts of the flesh , and by continuall meditation of thy holy Law , auoid the foolish vanities , and dangerous pleasures of this world . Let not knowledge puffe me vp , prosperitie mislead mee , pouerty dismay mee , sicknes turne me to impatiency , nor any lack or want of necessaries for this life , bring me to distrust in thy prouidence , or force me to seeke vnlawfull meanes to winne them . Arme me ( O Lord ) with thy Spirit , encourage mee with thy presence , and let all thy Children feele the effectual working of thy power which is euer made perfect through weakenesse , euen for Iesus Christes sake , our onely Lord and Sauiour , Amen . A Prayer for the Remission of Sinnes , and all things necessary thereto . Wee haue sinned with our Fathers , wee haue committed iniquitie , and wee haue done wickedly . O Lord God , in greatnes infinit , in power omnipotent , in counsell wonderful , & in iudgement terrible ; although I miserable sinner , haue by thy Iustice truely deserued euerlasting damnation for my horrible sinnes , yet I beseech thee , cast me not away with him that had not on a wedding garment , for I appeale from thy rightfull iustice to thine vnspeakeable mercy , & humbly cast downe my selfe at thy feete , and beseech thee of compassion and pardon . Beholde Lord , I am a piece of that purchase that cost so deere a price as the blood of thy deare Sonne , my body and soule are the temples of the holy Ghost , the postes whereof are sprinkled with his precious blood , which cryeth for mercie : therefore enter not into the course of iudgement with me , ( for there I know I shall bee ouerthrowen ) but forbeare , forgiue me , & acquite me , vpon that satisfaction which he hath made for penitent sinners . O Lord , though the stipend of my sinne be death , and the merit of my transgression eternall perdition , yet is thy mercy aboue all thy iudgements , and thou canst forgiue more then I can offend : wherefore I pray thee , set his Crosse and passion betweene thy iudgements & my soule : looke vpon mee with the eye of mercy and compassion , as thou didst vpon the sinfull woman at the banket , and the Publican in the Temple , whose pardons are registred in thy booke for my Comfort . O Lord bow downe the height of thy Deity , to behold my vilenesse and miserie ( a liuely image of the prodigall sonne ) who know no other helpe , but onely thou my most louing Father , whom I haue so highly offended . Powre the oyle of mercy into my defiled and fainting heart : search it , that I may not flatter my selfe , to extenuate my sin ; cleanse it , & season it with the Salt of thy grace , to receiue and retaine all goodnesse hereafter . Lord , I thanke thee , for thy patience and long suffering , that thou hast not suddenly ( after my desert ) taken vengeance on me , but giuen me a longer time of repentance : wherefore ( I beseech thee ) appease thine anger towards mee now , but loose in me the workes of darknesse , create in me a new heart , and because thou lookest for my amendment that I may haue thy fauour ; I beseech thee grant mee thy fauour that I may haue amendment : giue mee grace to repent vnfeinedly , with fasting , weeping , and mourning , and make my faith liuely to beleeue that I am forgiuen in Iesus Christ . Let not the faults of my forefathers light vpon my head , who haue walked in their sinfull steppes , neither be angry with mee for their sakes ; but let the wel-doing of Iesus Christ , who hath shed his blood for mee , succour mee , and procure my pardon . Forgiue mee all my sinnes of youth and age , negligences and ignorances , thoughts , words , and deedes , and keepe me from presumptuous sinnes . O Lord , looke not vpon the Pharisee , for hee dissembleth : nor vpon the Publicane first , for he saith little for himselfe in outward shew : nor vpon Mary Magdalen onely , for she had but seauen diuels : but looke vpon me , that of sinners am chiefe , worse then either Pharisee , Publicane or Mary , who haue as many sins as hayres vpon my head , and a greater clogge vpon my conscience then any burthen that man hath to beare . O Lord , keepe vnder Sathan , that he compel not my troubled Conscience to despaire , quench all the motions of my minde , striuing against thy diuine pleasure , and restore in me the Image of thy Son , that I may liue in thy feare , dye in thy fauour , rest in thy peace , rise in thy power , & remaine in thy glory , for Iesus Christs sake , our onely Lord and Sauiour , Amen . A Prayer for obtaining of Faith , Hope , and Charitie , and all Christian vertues . My God shall supply all your needs , according to his riches in glory , by Iesus Christ . O Father of Lights , of whom is euery good giuing , and euery perfect gift , I beseech thee to blesse me with al spiritual blessings in heauenly things in Christ . Increase the little graine of my weake and feeble faith , direct it to the true obiect , the merites of Christ Iesus , and let it not be bare and dead , but effectuall , working by loue . Make mee strong therein , & constant , to giue credite to thy word , without doubting , and pro , tect mee among the diuers & manifold errours , sects , and heresies of this world , that fight against the foundation . Lord let me not be disappointed of my hope which I haue in thee , but make good thy promises vnto mee , and so worke in my heart , that I may haue courage in conflict , patience in trouble , & comfort in al things . Keepe me from insolencie and pride , and graunt mee true humilitie , and lowlinesse of mind , that I be not puffed vp to contemne my brethren , but giue mee that due consideration of mine owne vilenesse and infirmities , that as dust and ashes , I may tremble and stand in awe of thy iudgements , and as a sinfull man , esteeme better of others then my selfe . O deare Father , when Sathan shall accuse mee , my conscience beare witnesse against mee , the whole world forsake mee , and all things set themselues against me for my sins , then strengthen mee ( I beseech thee ) in thy faith , that I fall not from thee : inflame my colde heart , with the heauenly affection of vnfained loue , that I may loue thee , ( O blessed Trinitie ) with all that I haue , aboue all , and my Neighbour as my selfe . Graunt me a compassionate & charitable minde , to help and succour others to my abilitie , to forbeare and forgiue them , though they be mine enemies . Purge my veines , and suffer not the stinking poison of enuy and wrath to infect my blood : and so moderate my affections that the Sunne goe not downe vpon my wrath , but that I may be satisfied in knowing that vengeance is thine . Giue me grace to follow the examples of all painefull and godly labouring men , in matters of my vocation , & keepe me from the hatefull sinne of sloth and idlenesse , the high-way to beggery . Graunt mee a contented mind against couetousnes , amoderate appetite against gluttony and surfets : and a chast bodie from disordered lust . Comfort mee ( O Lord ) in all grieuous accidents , and at the point of death , & giue mee grace to fasten all thy confidence in thee , that whereas now I see by Faith onely ( as it were in a glasse darkely ) I may then see face , to face , the onely thing which I desire and hope for , thorough Iesus Christ , Amen . A Prayer before the receiuing of the Holy Communion . As often as yee eate this Bread , and drinke this cup , ye doe shew the Lords death , vntill he come . O Lord God , mercifull FATHER , which after the sacrament of regeneration hast appointed vs , to receiue oft-soones the blessed Sacrament of thy Supper , for confirmation of our faith : haue mercy vpon mee vile wretch , who for my naturall corruptions , and manifolde transgressions , am not worthy to approach vnto thy Table , or come neere thy house . Oh gracious God , pardon me , and disdaine not to accept mee into thy fauour , but forgiue mee all my sins that I haue done , said , or thought , in pride , wrath , enuy , gluttony , sloth , couetousnesse , or wantonnesse : giue mee a true and liuely faith , to beleeue thy word , and the promise of my pardon annexed to thy Sacraments . Inflame mee with loue & charity towards all men , to forgiue and forget , to doe good , to pray for them , that I may follow the steps of my blessed Sauiour . Open the eies of mine vnderstanding and helpe mee to examine my selfe , concerning my knowledge , faith , and repentance . Send mee the hunger and thirst after this righteousnesse : satisfie me with this heauenly foode ▪ make me verily partaker of all the benefits of his Passion . Oh deare Lord Iesus , since thou hast suffred so many things for my sake , and hast commanded mee not to dispaire , nor distrust thy goodnesse , graunt mee grace to eate of this bread and drinke of this Cuppe worthily , that I may continually remaine in thy grace and fauour . O Lord GOD , the FATHER , giue mee the full consolation of this misterie and commemoration , that my Faith may be increased , my hope confirmed , my charitie inflamed , my weake conscience comforted , all dangers repelled , and my soule assured of her saluation in the blood of Christ . Let no prophanenesse enter into my heart , so long as I am about this holy action ; but giue mee grace to receiue with puritie of heart , and cleannes of soule , with loue dread , and stedfast Faith. Haue mercy vpon mee good Lord , that by vnworthy receiuing , I bee not guilty of his precious body and blood , who came downe from heauen , liued with men , & swam through a red sea of blood in his agonie and passion , to be my Redeemer . Haue mercy vpon the whole Church , and to this purpose haue mercy vpon this place , and this company , that they may serue and please thee in this holy seruice , and all other actions of their life , for Iesus Christs sake , Amen . ¶ Another of the same , before the Communion . Let a man examine himselfe , and so let him eate of that Bread , and drinke of that Cup. O Almightie God and merciful father , I am a secret sinner ; and my heart is a bottomlesse pit of all corruptions : wilfully and foolishly , ignorantly , & obstinately haue I sinned against thee , vnto whose eye all the secrets of my soule lie open : but now I come vnto thee as a sicke man vnto the Physitian , as an vncleane man to the well of mercie & grace , offered in the precious bloodshedding of Iesus Christ , and represented vnto my soule in this blessed Sacrament . Haue mercie vpon mee ( O Lord ) haue mercie vpon me , and forgiue me all the euill that I am guiltie of : Giue me grace that I may discerne the Lords body , and so reeciue ie in this Sacrament with such chastitie of body , humblenes of minde , thankfulnesse of soule , hearty contrition , dread and reuerence , as is meet for so high a mystery . O Lord Iesus , it is truely said of thee , that thou didst receiue sinners and eate with them , and I verily belieue that thou art the same still , full of goodnesse and mercie : wherefore I beseech thee , leaue me not to my selfe , reiect mee not from thy table . Come into my heart , and purge me from all filthinesse of the flesh and Spirit . Enter into my soule , seale and sanctifie mee , both within and without . O Lord be not angry with mee a barren and dry tree , a creature with a face of brasse , and heart of flint : I haue not so many teares as are sufficient to wash thy feete with Mary Magdalen , but thou hast shed as much of thine own blood , as sufficeth to wash away all the sinnes of mee , and all the world : then be not angry with me , ô Lord , but let thy grace supply my wants , let thy mercy pardon my sins , let thy holy spirit prepare my soule , thy merits inrich my pouertie , and thy most precious blood wash away all the spots of my life , that I may worthily receiue this heauenly Sacrament : so that I may be strengthened therby , and throughly filled with the heauenly food of thy body and blood : for the mortification of the olde man , the confirmation of my faith , and the finall saluation of my soule : O Lord heare my prayers , and grant my requests I beseech thee , Amen . A Prayer after the receiuing of the holy Communion . Purge out therefore the old Leauen , that yee may be a new Lumpe , as yee are vnleauened , for euen Chrst our Passeouer is sacrificed for vs. O Iesus the Sonne of GOD , my Lord and Sauiour ; with all humble and hearty thanks I prayse thee for suffering death vpon the Crosse for my sins , and admitting me a miserable sinner , to the participation of this blessed Sacrament , the memoriall of my redemption . Let me ( ô Lord ) finde and feele in my heart , the inuisible power of thy heauenly grace , effectually working the transformation of mee into thee , the wonderfull vnion of me with thee ; and thy Spirituall habitation and abode in me . Apply all thy merites and good things vnto my soule . Let me neuer doubt the forgiuenesse of my sins , but euer open the doore of this Sanctuary vnto mee , that I may runne thither in my greatest need , and apprehend thy gracious pardon , ratified by this Seale of thy couenant . Quicken mee ( O Lord ) in this life , reuiue & renew mee , that I may disclaime my old conuersation , and be●ome a new man Keepe me 〈◊〉 I slippe not out of this building , nor become as a branch cut off , & good for nothing : but as thou hast seuered mee from the wicked , in calling me to the knowledge of thee ▪ so keep mee from all their corruptions . Giue mee a perfect loue towards thee , that I may not delight in any thing but in thee , nor seeke any other honour but thine . O Lord Iesus , I meekely beseech thee , let thy holy spirit strengthen me against my frailtie , thy power and strength defend me against worldly troubles & aduersities , thy merites purchase my needfull pardon , and thy blood bee the Medicine for all my sores , euen for thy truth , and for thy Names sake , Amen . ¶ Another of the same , after the Communion . Greater loue , hath no man , then this that a man laie downe his life for his friends . O Iesu CHRIST , the Lambe of GOD , which hast so loued MANKINDE , that thou hast beene contented to become One with him , meate vnto him , and to die for him vpon the Crosse to take away the sinnes , of mee , and many ; grant that this my receiuing of this blessed sacrament may be a true testimonie vnto my conscience , that I haue through faith in thee , receiued full remission of all that is past , & am become ( as it were ) a new creature in thy sight . O sweete Iesus , which hast vouchsafed mee this honour , to come to thy Table , and feed vpon thee , graunt me grace I beseech thee , so to performe , & fulfill my duty , as this honour which thou hast done mee requireth : linc●e mee vnto thee , & giue me power and strength to beleeue thy promises without distrust , and to shew my religion by my good life and conuersation . Assist me with thy grace that I may walke worthy this blessed Sacrament , to loue thee and thy Law vnfeinedly , and vtterly to forsake all vanitie , Idolatry , carnall desires , and all the workes of the deuill . O Lord God , so moderate and order all mine affections , that I may be ioyned with the brethren together in loue , the bond of peace , and truely fastned vnto thee my head for euer . Stirre vp my minde that I may alwaies consider the bitternes of thy death , the greatnes of thy loue , and neuer forget to bee thankefull vnto thee . O blessed Lord , preserue and maintaine this ordinance amongst vs , that it may be alwayes a note and badge of our publique profession : and giue vs all one heart , and one minde in the vnitie of the Spirit , for the reuerent and worthy receiuing of the same , whensoeuer we shall come to thy holy Table againe , Amen . A Prayer for the Fruites of the earth , and other nourishments of this mortall life . All waite vpon thee ( O Lord ) that thou mayest giue them their meate in due season . O Eternall GOD ' which feedest with thy blessing euery liuing thing : and satiffiest the lawfull desires of thy seruants with good things ; we beseech thee make vs to couet those things that be pleasing to thee , let vs finde them easilie , & search them wisely ▪ know them truelie , and exercise them effectually , to thy glory , and our saluation . And we pray thee heare vs fauourably , praying earnestly for the fruites of the earth , & the nourishments of this life , that wee may ( though vnworthy ) be partakers of thy comforts therein . Giue vs , O Lord , this day our daily bread , prepare our ground , and prosper our corne . Blesse the seed time with the first and latter raine , & meete temperature of ayre . Keepe our fruits while they be in the earth , from haile & thunder , from excessiue droughts , and ouermuch raine , from Mildewes , and all noisome wormes . Send vs a ioyfull haruest , and blesse that which wee shall reape , that for our vnthankefulnesse it waste not away without our releefe ▪ Increase our cattell , with all other our prouision , which wee shall carefully labour for . Blesse our Basket , and our store , that we may haue wherewith , as to furnish our selues ▪ so to giue some releefe to others . Protect our seruants and workemen , that they may be strong to labour , wise to forecast , and faithfull in their businesse . Keepe our Garners , barnes , and store-houses , from fiery meteors , boysterous winds , theeues , and sudden invndations . Prosper our workes and trauels , whether by sea or land , and blesse and prosper all them that any way labor for any of those things that we shall haue occasion to vse . Send remedie ( ô Lord ) for all hardnesse and miserie , turne our dearth into cheapnesse , and our scarcitie into plentie . Open the hearts of rich-men , to whom thou hast giuen much , that they may haue a charitable respect of the poore at all times . Helpe vs ( ô Lord ) and giue vs such things as wee stand in need of , yet neither of pouertie , nor riches too much but a competent store , and the lawfull vse of things necessary for this life , through Iesus Christ our Lord , Amen . ❧ A Prayer for Friends and Benefactors . Charitie shall couer the multitude of sinnes . O LORD which hast said , that Hee that giueth vnto the poore , lendeth vnto the Lord : and looke what hee layeth out , it shall be payd him againe , wee beseech thee , to be gracious and mercifull to all those for whom wee are bound to pray by Nature , by desert , or any other duetie whatsoeuer . Of thy speciall fauour remember all our benefactors and friends aliue , euen all those our parents , kinsfolks , and others which haue brought vs vp , taught , promoted , or any way releeued vs. Blesse them with all blessings , that haue done good , either to our bodies with temporall benefits , or our soules with profitable instructions . Blesse their estates , that in their godly disposition they may haue alwayes wherewith to relieue & comfort others in their discretion . Giue them the consolation of the holy Ghost , to the keeping of Faith & a good conscience . And as they haue shewed mercie vnto vs , and comforted vs , so Lord , helpe and comfort them in their greatest needs , that both they and their Families , may both haue comfort in their estate and condition here , and finde mercy with thy Sonne our Sauiour Iesus at the latter day . Lord let their almesdeeds and prayers , be alwayes in thy sight , as those of Cornelius , that as they haue beene vnto vs an odour that smelleth sweete , whereby wee haue receiued plentie , & beene filled ; so they may be as Sacrifices acceptable and pleasant vnto thee . Vouchsafe vs this grace ( ô Lord ) that wee be not guilty of any ingratitude towards them , but rather ready , according to our abilities , to recompence them , if neede require . Let not that which they haue bestowed vpon vs be cast away ; but make it fruitfull , and vs worthy of it . Graunt this , O thou GOD , which doest good both to the iust and vniust , for Iesus Christs sake , our onely Lord and Sauiour , Amen . A Prayer in time of Warre . Remember this , that the enimie hath reproached O Lord , and that the foolish people haue blasphemed thy Name . O God , mighty in battel , wee beseech thee , beare not in mind our vile deserts , but of thy mercy pitty thy poore afflicted , endangered , & persecuted Church . Consider and beholde , how they which hate thy Sanctuary are now vp in armes to root vs out for our profession . Therefore ( ô Lord ) wee pray thee maintaine thine owne cause : Blesse our forces by Sea , and by Land , and grant to the people one heart , one minde , and one strength . Giue vnto the Counsellors and Captaines wisedome and courage , wisely to foresee , and valiantly to defeate the deuises of their enemies . Keepe all the souldiers from treason and treachery , the leaders from wrong plots , the people from tumults , and all of them from the sinnes and enormities that follow the campe . Strengthen ( ô Lord ) and hold vp the hands of Moses , and the weapons of the Church , Preces & lachrymas , that our fasting and prayer may be heard , and Israel may haue the victorie . Put Sisera to flight in thy good time , and rather then he returne to doe mischiefe , bring him to his end by an hand vnlooked for . Turne the weapons of him and his followers into their owne bosomes : scatter , breake , and sincke their ships , destroy their armies , and confound their forces . Consider ( ô Lord ) the end of our enterprises , how wee fight for thy Truth , and either reconcile vs and our enemies by thy Spirit , to worship one God , and hold one Truth , or else abate their pride , and confound their malice , to thy honour and glory , for Iesus Christs sake , our onely Lord and Sauiour , Amen . Another in time of Warre . The Angel of the Lord encampeth round about them that feare him , and deliuereth them . O LORD GOD of Hosts , that hast heretofore sundry times miraculously defended vs , wee beseech thee shew thy selfe in this needfull time : blesse and preserue vs , who haue reposed our trust onely in thee . Blesse our Armies abroad , which are ioyned together for the defence of thy truth ; and the safety of our country : sanctifie vs likewise at home to please thee , that whatsoeuer they or wee doe , it may prosper . Be present and president at all their consultations , and giue thou the casting voice in all determinations . Suggest heroicall motions into the heart of their Leaders ▪ banish all heart-burnings and diuisions : and assist them with the spirit of vnitie and concord , that they may striue all one good way . Marke them wiser then their enemies : yea , giue them more experience then the aged , & better intelligence , and more sound aduertisements then their foes . Lord annoint their shields , blesse their swords , hallow and consecrate all their weapons and engines of warre with happy successe to doe thy will. Blesse the season of the yeare vnto them , and sweeten the close ayre in their multitudes : that neither Sunne nor Moone annoy them , nor alteration of dyer , or place , disable them from their seruice . Command the winds and Sea to fauour them , and let the Land speake peace vnto them . O Lord disappoint the counsels and power of thine enemies , and make a ioyfull peace for thy seruants , through Iesus Christ our onely . Lord and Sauiour , Amen . ❧ A Prayer for Comfort to sicke persons . Come , and let vs returne vnto the Lord : for hee hath torne , and hee will heale vs : hee hath smitten , and hee will binde vs vp . O Most , GRACIOVS God and louing father , which giuest health to make vs the better to acknowledge thee and thy liberalitie , & sometimes sendest sicknesse to recall vs thereby , when we haue sinned against thee : wee humbly beseech thee , for this , and all thy seruants thus afflicted , not to enter into a seuere iudgement with him for his life past , but in remembrance of thine owne mercie , to forgiue him his sinnes , and vpon the satisfaction of thy sonne , to acquit him of thy iudgement . O Lord , grant him a true zeale , and affections agreeable to thy will , that he may rightly receiue the gracious offers of thy great mercy . Qualifie all the troubles which either the grieuousnesse of his sinne remembred , or the bitternes of his pangs susteined , the subtiltie of Sathan , or the feare of death may bring vpon him , and lay no more vpon him ô Lord , then he shall be able to beare . Speake comfortably vnto him , as thou hast done vnto all those that haue sought for their bodily health at thy hands . Dispose and mooue his heart to receiue this fatherly correction ▪ and gracious visitation , with the patience of Iob , the faith of Abraham , the courage of Peter , and true submission to thy blessed will , either for life or death : and though that his outward senses , the tongue and voice , be not so quicke as they haue been to praise thee , and pray vnto thee , yet Lord , we beseech thee , stirre vp his heart , in flame and inspire his minde to performe all such things as thou requirest , and may be profitable for the soule in this combate . Apply , ( ô Lord ) the holy and wholesome medicines of thy Sonnes Passion , death , and Resurrection , vnto the soule of this poore creature , against the extremitie of feare , faintnesse , doubt , and desperation . Take away the extreamitie of his paine , mitigate his sorrowes , make his bed , wipe all teares from his eyes , and ease his carefull conscience . Comfort him at the houre of his departure : open vnto him the gates of mercie : open thine armes to receiue him into thy fauour , that hee may goe to the graue in peace , being vpholden by thee , in the assurance of a free pardon for all his sinnes , and the hope of a ioyfull Resurrection . In the meane time ( ô Lord ) settle his spirits , that they doe not wander , or flie out into any vnruly motions . Continue his remembrance , that hee may not forget thee , but dayly and hourely haue thee in mind , which art the anchor of his safety . Keepe his tongue from all vaine and idle talke , his heart from all feares , and protect him safe vnder thy wings . Be mercifull vnto vs , who as feeling members of one body , adore thy holy Name , and implore thy diuine helpe for this thy seruant , and let this example teach vs more humilitie , feare , & reuerence towards thee , now and euer . Heare our prayers ▪ ô Lord for Iesus Christ sake , Amen . ¶ Another for comfort to the Sicke . The Prayer of Faith shall saue the Sicke , and the Lord shall raise him vp : and if he haue committed sinnes they shall be forgiuen him . OH LORD God , which both in SICKNES and health , hast appointed vs to pray one for another , promising a blessing in greatest extreamities : we poore sinners present our selues before thy Maiestie , in the behalfe of this thy poore seruant , that lyeth visited vnder thy hand . Good Lord , we beseech thee , seale in his heart by thy holy spirit the forgiuenesse of all his sinnes . Let the sweet feeling and taste of a liuely Faith , distaste all the filthy corruptions that are in him ; that his body and soule may be presented pure and vndefiled vnto thee in the blood of thy Sonne . LORD lay not to his charge what hee hath said or done amisse throughout all the whole course of his life , but reale him vp in hope , speake comfortable vnto his soule , and lead him by thy Spirit vnto the treasures of thy mercy . Take from him the feare and sorrow of death : raise the siedge of his spirituall enemies , that are round about him , and giue him strength against all the assaults of the deuill , that he may haue a perfect victory . Let the knowledge of thee , ( which hee hath learned since thou didst call him ) stand him now in stead , and relieue his faith ; that hee may haue true repentance , and yeelde vnto thee due obedience & harty thanks for whatsoeuer thou shalt doe . O Lord , giue vnto him a taste of thy glory , and those ioyes which thou hast prepared for him , that in the comfort thereof , hee may fight a good fight , keeping the faith , & when the time of his departure shal come , willingly forsake this present euill world , and liue with thee for euer . Graunt this ( O Lord ) for IESVS CHRISTS sake , our onely Lord and Sauiour , Amen . A Prayer before a Man vndertake a Iourney by Sea , or land . So they tooke their iourney , and the Lord went before them , by day in a piller of clowd to leade them the way , & by night in a piller of fire to them light both by day and night . O Lord God , thou Keeper of Israel , who preseruest our going out , and our comming in , into thy handes I commit my selfe , and all that I haue , whether I be at home or abroad . In the Name of him that was wearied in his iourney , and sate downe vpon the Wel , euen Christ Iesus , I beseech thee to direct my paths in this my iourney , as thou didst Iacob in his Voyage too and from Haran , Ionas at Sea , and in the Whales belly , and the children of Israel when they passed ouer Iordan . Graunt mee health , giue me strength and courage , and also refresh mee when I am weary : keepe me from the hands of spoylers , the sleights and deceits of theeues and robbers , from sauage beasts and euil workers Graunt that wheresoeuer I come , I may alwaies find godly men , which may honestly entertaine & curteously entreat mee . Keepe mee from lewde company , that I cast not in my lotte with them , to be partaker of their wickednes : but let me alwayes haue thy feare before mine eyes , to auoid all wandring pathes , knowing that whersoeuer I walk , thou spiest out al my waies . Shew mee ( ô Lord ) in the day time thy comfortable Pillar of Cloud , and in the night thy Pillar of fire ; that both day and night I may escape the hands of all mine enemies , and they likewise may be afraid to attempt any thing against me , when they shall see thy wonderfull protection of mee . Yet Lord , if thou hast so appointed , that before I returne , I must goe to my long home , and dye in this voyage , I beseech thee , that vpon whatsoeuer this vessell of my body be split , or wheresoeuer this Tabernacle fall , yet my soule may be safe , and arriue at the euerlasting land of Promise , the common Home of the Elect. Make me partaker of all good prayers , and giue me grace likewise to remember that duetie for all my brethren . Furnish me with necessaries while I shall be abroad , giue mee bread to eate , and clothes to put on ▪ and when I shall haue finished my businesse , LORD bring mee home againe , ( if it be thy will , ) and shew me this fauour , that I may find my friends and fauourers , wife , children and Family , in perfect health at my returne for Iesus Christs sake , Amen . A Prayer in time of present danger , or any other affliction , in bodie or minde . What shall we receiue good at the hand of God , and shall wee not receiue euill ? O Eternall GOD , which shuttest , and no man openeth , and openest & no man shutteth , my humble request vnto thee , is for my selfe , and all such as suffer any crosse or affliction in body or mind , that it would please thee to open such speedy way and meanes , as they may be eased and deliuered from the same . O Lord , in this affliction , which doth so grieuously pierce my soule , I beseech thee , giue mee grace to acknowledge it thy Fatherly correction for my sinne , that I may learne to be more carefull of my dutie to thee . I thanke thee , that thou hast laid no more vpon me , nor punished me to my confusion : I beseech thee grant mee a more patient minde , and stay thy hand in due time , that I may recouer my strength with comfort in thee . All is thine , and thou art all ; to thee therefore doe I flie for succour , because there is no succour but vnder thy wings . The sorrowes of hell doe compasse me round about , the feare of death is before mine eyes : helpe , ô helpe mee ; saue me , oh saue me , for thine owne sake , for thy SONNES sake , for thy glories sake , for I am the workemanship of thy hands . Keepe my senses , vnder , standing and iudgement , and saue mee from euery conceite that tendeth to feare , furie , or distrust in thy mercie . O Lord , aduise and teach mee wisedome and moderation in my griefe , yea , with thy power ouer-rule mee that it be not my ouerthrow . Of thy mercy , LORD , comfort the appalled consciences of all those that grieue vnder the burthen of their sinnes , fearing the heauinesse of thy wrath for the same Haue mercie vpon all those whose tender affections are too neerely touched with the losse of their companions , children or friends , & let them not take any thing to heart , otherwise then may stand with discretion , reason , and Christian moderation . Giue thy comforts and consolations vnto all those that by any meanes suffer trouble or torments , for the profession of thy Gospel , of the seruice of their Prince . And if it please thee to detaine some vnder a longer Crosse , for thy greater glory , of their further tryall ? yet Lord ; let them not be tempted aboue their strength , but arme them with further patience and hope in thee , that so they may perseuere vnto the end . O Lord , weaken the power of Sathan , & the tiranny of his ministers , which eyther by inward tentations or outward violence , haue bred the woe of thy seruants , and ridde thy seruants from all their troubles , that they may sing ioyfull praises vnto thee , through Iesus Christ , Amen . See the Prayer of one afflicted in Conscience . In Part. ● . A Prayer in time of plague or other extraordinary sicknesse . The Lord killeth and maketh aliue : bringeth downe to the graue , and raiseth vp . O Lord our GOD , in whose Name standeth 〈◊〉 help , and who amongst other euils hast promised vs to deliuer thy people from the snare of the hunter , & from the noysome pestilence , we beseech thee , take this thy plague away from vs : and as the stench of our sinnes hath ascended vp into thy nosthrils to prouoke thy wrath against vs in it : so let our humble supplications vpon our knees , come before thee to procure our happy release from it . Lord , call back thine angel , & cause him to sheath the sword againe . Wee are thy children , and the worke of thy hands : wee are sorry for our sinnes , which are the cause of all this , and wee purpose amendment : wee are but Men , dust and Ashes , wee are not able to beare long , therefore Lord , haue mercy vpon vs , and that soone . God Lord , accept our sorrowes , and send vs comfort , and suffer vs not to perish after so miserable a sort . We thanke thee , ô Lord that thou hast not left vs altogether comfortles , nor cast vs off without hope , but hast somewhat with drawne thy hand , and spared many hundreds of vs , in comparison of those whom thou slewest a little before : and wee reioyce at this abatement , yet wee stand in awe : wee presume vpon this thy fauour , but with feare and trembling : wee trust it shall be euery day better , yet we are carefull to winne it by pleasing thee . Wherefore , ( ô Lord ) wee beseech thee blesse vs and all those that depend vpon vs : set thy sauing marke vpon our houses , as thou diddest for the Israelites in Egypt ; & giue order to the destroyer that hee hurt vs not . Put thy strength to our medicines : guard our regard which wee haue of our selues : let thy good blessing make the preseruatiues of the Physitians , & ourshifting places for more security , profitable vnto vs. Giue vs grace ( ô Lord ) that we trust not too much in outward meanes , but onely in thy mercie , and blessing vpon them . Keepe vs in our downe lying , and vp-rising , and protect vs walking in our vocations . Haue pittie vpon our distressed brethren , comfort the desolate widdowes , and prouide for all fatherlesse children . Gather vs together againe , that by these means are dispersed , & continue thy mercifull worke in diminishing our dead number , till wee may iustly say in confidence & thanks with the Prophet , Wee shall not die but liue , and declare the workes of the Lord. Grant this ( O Lord ) for Iesus Christs sake , our onely Lord and Sauiour , Amen . The ancient Prayer , called , O bountifull IESV . O BOVNTIFVLL Iesu , ô sweet Iesu : ô IESV , the Sonne of the Virgin Mary , which art full of mercy and truth : ô sweet Iesu , haue pittie vpon mee , according to thy great mercie . O benigne Iesu , by the same precious blood which thou wast content to shed vpon the Altar of the Crosse for vs miserable sinners : I beseech thee , vouchsafe to cast all mine iniquities out of thy sight , and despise not mee who thus humbly beg of thee , crying and calling vpon thy holy Name Iesus . This Name Iesus , is a sweet Name : this Name Iesus is a Name of Saluation : for what is Iesus but a Sauiour ? O good Iesus , which hast created me and redeemed me with thine owne blood , suffer not mee whom thou hast made of nought , to be damned . O good Iesus , let not my wickednesse haue power to destroy me , whom thine Almightie goodnesse hath made . O good IESV , reknowledge that which is thine in mee , and that which is not of thee , take that away from mee . O good Iesus , euen now while the time of mercie is , haue mercie vpon me , and let me not be confounded at the time of thy fearefull iudgement . O good IESVS , although I vile sinner , by thy streight Iustice , haue deserued to be punished euerlastingly , for my most grieuous sins , yet hauing sure confidence in the truth of thy righteousnesse , I appeale to thine vnspeakeable mercy : I am sure thou wilt haue mercy vpon mee , like a louing Father , and a mercifull Lord. O good IESVS , what profit is there in my blood , if I descend into the pit of eternall corruption ? For surely they that be dead shall not magnifie thee , nor any that goe downe into the place of silence . O most mercifull Iesu haue mercy vpon mee : ô most sweet Iesus deliuer mee . O most holy Iesus , be mercifull vnto me a sinner . O IESVS , accept mee wretched sinner , among the number of them whom thou hast elected to saluation . O Iesus , the health of all that hope in thee , the life of all that beleeue in thee , haue mercie vpon me . O sweet Iesus , the remission of all my sinnes . O Iesus , the Sonne of the Virgin Mary , powre thy grace into my heart , endue mee with wisedome , charitie , chastitie and humilitie , and in all mine aduersitie , grant me a holy , inuiolable and stedfast patience , that I may perfectly loue thee , and haue my onely delight and affiance in thee , world without end , Amen . Supplications OF SAINTS . The Third Part. Dauid alone . PSAL. 142. 1. 2. With my voyce vnto the Lord did I make my Supplication . I powred out my complaint before him . This Part containeth Prayers in the names of diuers parties , of seuerall estates : with a forme of generall thanskgiuing . PSALME 112. 6. The righteous shall be had in euerlasting remembrance . Queene Elizabeths Prayer of Thanksgiuing , for the ouerthrow of the Spanish Nauy , sent to inuade ENGLAND , Anno 1588. MOst omnipotent Creator Redeemer , and Conseruer . When it seemed most fit time to thy worthy Prouidence to bestow the workmanship of this worlds Globe : with thy rare iugdement , thou didst diuide , into foure singular parts , the forme of all this Mold , which after-time hath tearmed Elements : all they seruing to continue in orderly Gouernment of all the masse . Which all , when of thy most singular bountie , and neuer yerst seene care , thou hast this yeere made serue for instruments to daunt our foes , and to confound their malice . I most humbly with bowed heart , and bended knees , doe render my humbliest acknowledgments , and lowliest thanks . And not the least ; for that the weakest Sexe hath been so fortified by thy strongest helpe , that neither my people need finde lacke by my weaknesse , nor Forreiners tryumph at my ruine : Such hath beene thy vnwonted grace in my DAYES ; as though Sathan hath neuer made Holy-day , in practising for my life and state : yet thy mightie hand hath ouerspread both with the shade of thy wings , so that neither hath beene ouerthrowen , nor receiued shame , but abide with blessing , to thy most glory , and their greatest ignominy . For which , Lord , of thy meere goodnesse , graunt vs grace to be hourely thankfull , and euer mindfull . And if it may please thee to pardon my request , giue vs thy continuance in my dayes , of like goodnesse ; that my yeares neuer see change of such grace to me , but especially to this my kingdome : which LORD graunt ( for thy Sonnes sake ) may flourish many ages after my end , Amen . Queene Elizabeths Prayer for the successe of her Nauie , Anno Domi. 1596. MOst omnipotent MAKER and GVIDER of all Worlds Masse , that onely searchest and fadomest the bottome of all hearts-conceits , and in them seest the true originall of all actions intended : Thou that by thy foresight doest truely discerne , how no malic of reuenge , nor quittance of iniurie , nor desire of bloodshed , nor greedines of lucre hath bred the resolution of our now set-out Armie , but a heedfull care , and a wary watch , that no neglect of foes , nor ouersuertie of harme , might breed either danger to vs , or glory to them . These being the grounds , thou that didst inspire the mind , we humbly beseech thee with bended knees , prosper the worke , and with the best fore-windes , speed the Iourney , giue the victorie , and make the returne the aduancement of thy glory , the trump of thy Fame , and suertie of thy Realme , with the least losse of English blood . To these deuout petitions , Lord giue thy blessed graunt , Amen . Queene Elizabeths Prayer for her Nauie , Anno Dom. 1597. O GOD , All-maker , Keeper and Guider . Inurement of thy rare seene , vnused , and seeldheard-of goodnes powred in so plentifull sort vpon vs full oft , breeds now this boldnes to craue with bowed knees , and hearts of humilitie , thy large hand of helping-power to assist with wonder our iust cause , not founded on prides motion , nor begun on malice-stock , but as thou best knowest ( to whom nought is hid ) grounded on iust defence from wrongs , hate , and bloody desire of conquest . For sithens means thou hast imparted to saue that thou hast giuen , by inioying of such a people , as scornes their blood-shed , where safetie ours is none . Fortifie , deare GOD , such hearts in such sort , as their best part may be worst , that to the truest part meant worst , with least losse to such a Nation as despise their liues for their Countryes good . That all forraine Lands may laud and admire the omnipotencie of thy worke , a fact alone for thee onely to performe . So shal they name be spred for wonders wrought , and the faithfull encouraged to repose in thy vnfellowed grace : and we that minded nought but right , be in chained in thy bonds for perpetuall slauery , and liue & die the sacrificers of our soules , for such obtained fauour . Warrant deare Lord all this with thy command , Amen . The Housholders Prayers . Cast thy burthen vpon the Lord and he shall sustaine thee , he shall not suffer the righteous to be moued . O MOST mightie God , mercifull and louing Father , I wretched sinner come vnto thee , in the Name of thy dearely beloued sonne Iesus Christ , my onely Sauiour and Redeemer , and most humbly beseech thee , to be mercifull vnto me , and to cast all my sinnes out of thy sight & remembrance , through the merites of his bloody death and Passion . Powre vpon me ( O Lord ) thy holy Spirit of wisedome and grace : gouerne and leade mee by thy holy word , that it may be a Lanthorne vnto my feete , and a light vnto my steps . Shew thy mercy vpon me , and so lighten the naturall blindnesse and darknesse of my heart , thorough thy grace , that I may dayly be renewed by the same Spirit and grace : By the which ( O Lord ) purge the grossenesse of my hearing & vnderstanding , that I may profitably read , heare and vnderstand thy word and heauenly will , beleeue and practise the same in my life and conuersation , and euermore hold fast the blessed hope of eternall life . Mortifie and kill all vice in me , that my life may expresse my Faith in thee : mercifully heare the humble sute of thy seruant , and grant me thy peace all my daies , graciously pardon all mine infirmities , and defend mee in all dangers of body , goods or name , but most chiefly my soule against all assaults , temptations , accusations , subtile sleights , and baites of that old enemie of mankind Sathan , that roaring Lyon , euer seeking whom hee may deuoure . Fauourably protect and keepe all that thou hast giuen mee , as Wife , Children or Seruants , and aide me ( ô Lord ) with thy grace , that I may be able to gouerne , nourish , and bring them vp in thy feare and seruice . Cast a gracious eye vpon mee , and lend mee thy directing hand , that the labour and paines which I am to vndertake this day , may prosper and let all my dealings be iust and true . Blesse , ( ô Lord ) thy Vniuersall Church , and perfect the worke which thou hast begun amongst vs : Beare out most gracious King Iames , the Queene his wife , their royall Sonne Prince Henry , and all their Children , alwaies in thine owne bosom ; and set thine eies alwayes vpon them for good . Let the spirit of knowledge and holinesse remaine in his Ministers . Blesse all his Counsell , with wisedome and discretion ; his Nobles with fortitude & courage : his Iudges with iustice and mercie : his Magistrates with diligence and faithfulnesse : his people with feare & obedience , that we may all with one minde , and one mouth , say with the Prophet , He that is mightie hath done great things for vs , and Holy is his Name . Amen . ¶ Another of the Housholders . Know that your Maister also is in Heauen , neither is there respect of persons with him . LEad me ( ô Lord ) in the way of thy truth and righteousnes : and gouerne all mine actions to thy glory , the good of thy Church , and the discharge of my dutie . Defend and deliuer me from all temptations , from all mine enemies , and from all deceits , and dangers . Kindle my heart and minde with a feruent zeale of thy holy word , that I may vnderstand and know thy will , and walke in thy wayes . Strengthen mee with thy holy spirit , boldly and constantly to professe the honour and seruice of thy holy Name , least at any time through feare of worldy afflictions , I fall from thee . Giue mee a contented minde with my estate , and such blessings as thou ( O LORD ) of thy bountifull goodnesse and mercie hast bestowed vpon mee : that I may vse them , & be thankfull for them . Graunt mee patience in all my troubles and afflictions , that I neither grudge at thy fatherly corrections ( knowing them to be tokens of thy loue , and instruments of my exercise and tryall ) neither seeke reuenge of my wrongs knowing vengeance to bee thine , and that thou wilt reward it in due season . Keepe my minde from all euill thoughts , my tongue from lewd and vaine speeches , my body and euery member thereof , from all sinfull actions . Let all my loue , my faith , and hope , my delight and confidence only and alwaies be in thee . Open my heart to haue pitty vpon the poore brethren , giue mee the gift of chastitie , that I may possesse my vessell with sanctification and honour , and not in the lust of concupiscence , euen as the Heathen doe , which know not God. Giue me ô Lord , sorrow for my sinnes , thankfullnes for thy benefites , feare of thy iudgements , and loue of thy mercies , and teach me to bring vp my children and gouerne my seruants , in good order and godly discipline , according to thy holy ordinance : & because by thy grace I am that I am , let thy demaunds , be no greater then thou hast giuen mee grace to performe . O Lord , pardon and forgiue all my sinnes , and grant me grace to liue in thy feare , and die in thy fauour , that I may rise to liue with my Lord Iesus , & euermore dwell with him , in thy most glorious and ioyfull kingdome , the onely thing which I desire and hope for , through the merits and mercie of the same Iesus Christ , thy onely Sonne , and my onely Sauiour and Lord , Amen . The Wiues Praier for her Husband , in absence , or otherwise . Delight thy selfe also in the Lord , and he shall giue thee the desires of thy heart . O Lord God , which hast made euerie marryed Couple one flesh , and hast ordained that they should be of one mind , and one iudgement , and carefull one for another , as members one of another : I beseech thee , leade mee and my husband in the way of thy Truth and Righteousnesse . Gouerne all our actions to thy glory , the good of thy Church , and the discharge of our duties . Defend and deliuer vs , ( ô Lord ) from all temptations , from all our enemies , and from all deceits and dangers , here , or elsewhere . Grant my husband being abroad , to prosper in his businesse , & send him a healthfull and happie returne home : that I who without him am sorrowfull in my selfe , and should be a stranger to the world , if he were not , may with him liue in the estate of thine honourable ordinance , in peace and comfort , and alwayes for thy great goodnesse and mercie towards vs , prayse thy most holy Name . Grant vs both grace , ( ô Lord ) one to loue & cherish the other , one to be faithfull & dutifull towards the other : and giue vs both the gift of Chastitie and Sobrietie , that both in body and minde , wee may liue a pure life , bring vp our children , and gouerne our seruants with godly Discipline and good order , in and according to thy holy word . O LORD , pardon and forgiue both of vs all our sinnes , and grant vs both grace to loue ; honor , feare , and serue thee all the dayes of this our miserable and sinfull life ▪ that in this life wee may haue comfort in that which thou hast giuen vs , and after our death , we may receiue the fruites of that hope which wee haue layde vp in thy mercies , through the merites and mediation of thy Sonne Iesus Christ , our onely Lord and Sauiour , Amen . The VViddowes Prayer . The Lord doth execute the iudgement vnto the fatherlesse & Widdow , & loueth the stranger , in giuing them food and rayment . O Lord God which art neerely touched with a care of the afflicted , and despisest not the Widdow when she powreth out her Prayers before thee , I beseech thee , to haue compassion vpon mee , a poore and desolate Widdow . And whereas the bands of death haue made a separation between me & my husband , who was my head , & the best stay I had in this World , next vnder thee : I beseech thee let me not take this crosse impatiently , but trust in thy goodnesse , that nothing may be able to separate mee from thee , which art mine onely stay , & the ioy of my soule . Preserue me Lord , from the pawes of rauenous and greedy cormorants , which lye in waite to supplant the weakest , and deuoure our Houses vnder the pretence of godlinesse and colour of right . Grant that in the sight of all Gouernours and Iudges , I may finde fauour and equall dealing in my suites and complaints , against all violence and oppressors . Giue vnto all men willing and ready mindes to doe mee good , and open their hearts , to helpe and pleasure mee in all reasonable demands . Prouide for mee , by ministring cloths and nourishment fit for mine estate ; haue pitty vpon me in all my necessities , and stretch out thy hand to deliuer me . Blesse mee as thou didst that poore Woman of Sarepthah , that that small thing which thou hast giuen mee , may serue to supply the necessarie vses of me & mine Dispose the hearts of my children & seruants to obedience , peace , and holinesse , that I which am the weaker vessell , depriued of him whose countenance should haue kept them in awe , may by thy help , bring them vp in godly Discipline . Giue mee the grace of thy holy Spirit , that at all times , and in all mine afflictions , I may trust in thee , and continue in Prayers and Supplications day and night : not giuen to any qualitie , but such as befitteth a modest matrone , and the hand-maid of the Lord , for Iesus Christs sake , our onely Sauiour and Redeemer , Amen . ¶ The Prayer of Women with Child . A woman when she is in trauell hath sorrow , because her houre is come . O Lord GOD , by whose Decree , for the offence of our first Parents , wee beare in our wombs , & bring forth children in paine & sorrow , be mercifull vnto me , that now feele the accomplishment of that sentence in my selfe : and as thou hast vouchsafed me this blessing to conceiue in my wombe , and to nourish that which thou hast wrought , vntill this time ; so graunt , that in due time I may see the fruit of my body , safe , sound , and perfect , without blemish or deformitie . Keepe me ( ô Lord ) from an vntimely birth : graunt that through Prayer , faith , and patience , I may escape all sudden feares , and vnaduised thoughts . Comfort me when I shall draw neere vnto my hard labour , and when I shall fall into those terrors , horrors and pangs which accompany that houre , shew thy mercie vpon mee and my Babe ; that my sinnes may be forgiuen me , and that it may not be punished for my offences . Giue me patience , that I be not too fearefull , and vnruly , but that I may remember what modestie befitteth a woman in those dangers , and repose all my affyance in thee . O Lord , send mee help , and preserue mee that I perish not . Grant thee ( O Lord ) safe deliuerance in due time , & make me a ioyfull Mother , when that hour commeth , let not my sinnes so many , be called in question either now , or at that instant , but forget , O LORD , and forgiue them : blesse my poore infant , and lodge it in the vertue of thy couenant , and when thou shalt be pleased to call it into open light , giue me wisedome & strength to bring it vp in thy feare , and ( as it were ) to trauell againe with it , till it be borne againe vnto a heauenly life , to thy greater glory , and my further ioy , through Iesus Christ , our Lord , Amen . The Midwifes Prayer . O God , wonderfull art thou in thy holy places : euen the God of Israel , he will giue strength and power vnto his people . Blessed be God. O LORD GOD , who onely hast power to take all children out of their mothers wombes , and to bring them to the light of this world , I thine vnworthy seruant , whom thou hast deputed to this great Businesse , for the helpe and comfort of many in their extremities , doe most humbly on bended knees , beseech thee , to vouchsafe me thy gracious assistance in the same . Haue mercy vpon mee , ô Lord , and in all mine actions let me haue thy feare before mine eyes , that I may be carefull , both for rich and poore , to doe good and not hurt , to saue life and not to destroy . Helpe mine infirmities &c imperfections , that I be neither too feareful , nor too violent in doing my dutie : and grant me skill and iudgement happily to finish euery worke that I shall vndertake . Giue mee , O Lord , an vnderstanding and tender heart , a readie , steedie , and gentle hand , a watchfull eye , and a willing minde . Mercifully looke vpon me , ô Lord , that whensoeuer I shal be called to doe mine office , either by night or day , to the sicke , or to the sound , I may be defended from all bodily harmes , & preserued from the infection of all contagious diseases by thy gracious fauour . Prosper , ô Lord , the workes of my hands , ô prosper thou my handie worke , that I may doe all things to thy glory ; the comfort of all good women , and mine owne credite , through Iesus Christ our Lord and Sauiour . Amen . A Prayer in time of womens trauell . Let thy worke ( O Lord ) appeare vnto thy seruants , and thy glory vnto their Children . O Gracious God , and louing father , of whom the whole familye in heauen and earth is named , wee beseech thee mercifully heare the voyce of all vs thy hand-maydes heere assembled in thy name , for the help of this our Sister in her Agonie now approaching . Lord , looke vpon her in mercie , and mittigate the iudgement which thou hast laid vpon her , and all Women for sin . Giue her courage of heart , and strength of body to beare the pangs of her labour so fearfull and vehement . Sweeten them with the drops of thy mercy , and qualifie them by thy gracious power ▪ pardon her offences , and receaue her prayers . Louing Father , giue her patience and willingnesse to be aduised and ordered by her friends in so great a worke : that shee may remember , that as in iustice thou hast greatly increased her sorrowes and conceptions : so it is thy will to haue a holy seed brought forth into the world , which being sanctified by thy grace , may be consecrate here to such godly seruices , as thou hast appointed , and afterward made partaker of thy glory , in the kingdome of heauen . And therefore ( O Lord ) we pray thee , blesse her and the fruit of her Wombe , let thy mercie be no lesse shewed in the birth , then in the wonderfull forming and fashioning of that she beareth . Guide all our hands that are about her , and laie to thy helping hand with vs. Giue her an easie , & speedy deliuerance . But if it be thy will to laye any greater weight of thy wrath vpon her acording to thy doome , yet good Lord we beseech thee , let thy holy spirit so comfort her inwardly , with thy promises made to all , and thy goodnes shewed to others , that neither her naturall frailtie , northe temptations of Sathan , nor the extremities of her Throwes cause her to faint . Comfort her , helpe her , finish thy worke in her ( ô thou preseruer of mankind ) that she being safely deliuered , and her Babe preserued , they may both liue to thy will and pleasure , and wee altogether prayse thy holy Name , through Iesus Christ our Lord , Amen . A Prayer after the deliuerance of women . Lo , children are an heritage of the Lord , and the fruit of the wombe is his reward . O LORD God , by whom all men and women are wonderfully & fearefully made , we giue thee most humble thankes , that in thy iudgement towards this our Sister , thou hast remembred mercie , in giuing her safe deliuerance , together with a comely fruit of her body . Good Lord wee pray thee continue thy great goodnesse towardes her , and keepe her from all further annoyance and dangers of Child-bed . Preserue her day and night , sleeping and waking , that so in her time shee may be restored to her former health and strength , and walke in her vocation according to thy will , with thanksgiuing . Giue thy blessing to the Infant now borne , that it may in due time increase in wisedome , and stature , and fauour with God and man : that it may be partaker of the sacred Seale of holy Baptisme , & borne anew by the power of thy Spirit , liue a holy and sanctified life in this world , & afterward be made heire of euerlasting life . O Lord , blesse the mother also for the BABES good , that shee may haue strength & meanes to bring it vp to thy glory , and vse all such good endeuours as become a carefull and naturall Mother . Lord giue thy grace to all vs , which haue beene eye-witnesses of this thy mercy and goodnesse : and let this and all other thy workes daily put vs in minde to be thankeful vnto thee , for our creation , preseruation , and all other thy good gifts : to call vpon thee , loue and feare thee , walking in thy sight in all sobrietie , chastitie , and godlines , from this day forward for euermore , for IESVS Christs sake , Amen . ¶ The Childrens Prayer , in their Parents life time . A wise sonne maketh a glad Father : but a foolish son is the heauinesse of his mother . O HEAVENLY Father , Father of our Lord Iesus Christ , and all that beleeue in him , endue mee , I beseech thee , with thy holy Spirit , that I may be a babe of thy heauenly Family , regenerate and made a new creature in the same Christ Iesus , my Sauiour . Make mee by all meanes to honour my Parents , after the example of thy Sonne our Sauiour , and not by any means to breed their sorrow & griefe : that when thou shalt see it good to make mee ancient , and blesse mee with children , then I may haue ioy in them , by their obedience and holinesse . Ioyne , ( O Lord ) vnto the towardnesse of my Nature the ayde of thy grace , that I be not seduced by false teachers to corruption , either in Faith or manners : but that all my vnderstanding and conceits may tend to the good of my soule , and the bettering of my life . Restraine ( O Lord ) the vntamednesse of my youth , which at this time is wont to begin to shew it self : that I neuer passe the limites of thy good pleasure . Keepe me from wandering concupiscence and idlenes , from wicked company & naughtie fellowship . Forgiue me all the misdemeanors which I haue at any time committed against thee & my parents , and giue mee abilitie and grace to help them in their weakest age , and greatest neede ; remembring the paines which my mother endured for mee , and the charges of my father . Make mee obedient vnto them , and all other my betters , teachers and Gouernours : help me in all dangers and necessities , and grant mee thy fauour all the dayes of my life , and thy kingdome at the end , for Iesus Christs sake , Amen . Another Prayer of Children . Commit thy way vnto the Lord , trust also in him , and he shall bring it to passe . O LORD GOD , I beseech thee , to lead my Parents in the way of thy Trueth and righteousnes . Gouerne all their actions to thy glory , the good of thy CHVRCH , and the discharge of their duties . Defend and deliuer them from all their enemies , and from all deceits and dangers ; that I who am a childe in age , vnderstanding and discretion , may by their godly wisedome , care , and painefulnesse , be brought vp in all godly instructions , nourture , and good order , and so liue and serue thee in righteousnesse and holinesse all my da●es . Grant mee ( ô Lord ) an obedient and dutifull mind not onely towards my Parents , but all such as it shall please them to make instructors and Rulers ouer mee : that I may submit my selfe to their godly admonitions and gouernment . Incline my heart now in my tender years , to seek for wisedome and good learning with all diligence . Preserue mee from all euill wayes , and lewd companie . Mortifie ( O Lord ) the raging lustes , and follies of youthful affections . O Lord pardon and forgiue mee all my sinnes , that I may liue in thy feare , and dye in thy fauour , & so receiue the inheritance of that place , which thou in heauen hast prepared for mee , through Iesus Christ , my onely Lord and Sauiour , Amen . The Orphans , or fatherlesse Childes prayer . When my Father and my Mother forsake me , then the Lord will take me vp . O Lord GOD , the succour of all them that are in distresse , and Father of the Fatherlesse : I poore Orphane , by thine appointment depriued of my Parents and chiefest stay in this World , beseech thee to heare my desire , & to set thine eyes vpon mee for good . Haue pitty vpon me ( O Lord ) and in all perils & necessities stretch out thine helping hand , & deliuer me appoint me faithfull Patrons & Gardians , which will be touched with an earnest care of my wel-fare , that I may be brought vp in thy feare vnto euery good worke . Giue mee grace to be obedient to those that haue the ouer-sight of mee , to hearken to good counsell , to feare thee , and flye euill company . Grant that I may finde fauour and vpright dealing at the handes of them that haue the ouersight of mee , and before all other Gouernors & Iudges whatsoeuer . Let me not be oppressed by the mightie , nor seduced by the craftie and subtile , but deliuer me from greedie and deuouring cormorants , & dissembling friendes that would make a pray of me . Let me not run too and fro to seeke my bread , but prouide for mee ( O Lord ) I pray thee , food and rayment , and so furnish me in this short time of my Pilgrimage , that I may haue a competent liuing . Blesse my studies and endeuours , increase my yeeres and knowledge to sitte alwayes my estate and calling , direct mee with thy Spirit , and blesse mee now and euermore , for Iesus Christs sake , Amen . The Schollers Prayer . The Commaundement is a Lampe , and the Law is light , & reproofe of instructions are the way of life . O Lord God which hast said , If any man lacke wisedome , let him aske of GOD , ( which giueth to all men liberally , and reprocheth no man , ) and it shall be giuen him . I beseech thee , breath into my Soule the Spirit of Vnderstanding , that in my childe-hoode , I may learne ; and as I grow further into yeares , practise the study of those things only , that are agreeable to thy lawes . Haue mercy vpon me , & lighten mine vnderstanding with the beams of thy diuine wisedom , that I may haue iudgement to make the best choise , witt and capacitie to conceiue , and memorie to retaine & beare away all such good things as I shall either heare or read . Lord , hew and square the rough table of my heart , prepare it , and make it smooth & fit to receiue into it the impressions of thy diuine grace and wisedome . Graunt that I may carefully seek for the pearls of true knowledge , and obediently submit my selfe to all those that are my teachers , and haue the ouersight of mee . Giue me such a desire to attaine vnto knowledge , that my study through thy working , may be a pleasure vnto me , and that I may not wilfully lose or vainely bestow that precious time , which neuer can be called againe . Poure into mee thy holy Spirit , that all my trauell & paines in study being blessed by thee , I may plentifully reap the fruit of my labours , and be thankfull vnto thee . O louing Father , be thou my Schoole-maister , to instruct mee , and let all my studies be referred to the right end , that I be neither infected with Heresie , nor partaker of any Sect or Schisme . Lord , when I shall haue attained vnto any measure of knowledge , let it not puffe me vp to stand high in mine owne conceit , or be proude of thy gifts ; but let mee be wise vnto sobrietie , and cary my selfe humbly , lowly , and modestly ; and so order all my studies & endeauors , good Father , that I may firmely resolue , speedily be , and constantly continue in performing any thing that is agreable to thy will , that so euery thing may serue mee for the furtherance to a godly and vertuous life , & the discharge of a good conscience , through Iesus Christ our Lord , Amen . ¶ The Souldiers Prayer . The Lord is a man of Warre , his Name is Iehouah . O LORD God of hosts , which teachest my hands to fight , and my fingers to battell , I humbly besech thee , to haue mercy vpon me , that am subiect to so many dangers euery day , that I fall not before mine enemies . Touch my heart , that I may truely feele my sins , and worthily lament them before thy Maiestie : and since I haue vndertaken this seruice , not for any couetousnesse , or reuenge of blood , but in obedience to my Prince , & to defend a righteous cause , suffer me not ( I beseech thee ) to giue my members as weapons of vnrighteousnesse vnto sin ; but to looke carefully vnto my wayes , seeking to discharge my duty towards thee , and to acquit my selfe in all loyaltie towards my Prince . O Lord , gird mee with strength , and make my way vpright : conduct me with thy hand , encourage mee with the Trumpet of thy Word , arme me with faith and hope to thee-ward , and strengthen mee to the combate . Blesse all our company in our attempts , and suggest vnto vs the best meanes to saue our selues , and defeat the purposes of our enemies . Arme vs with thy grace , that wee may manfully fight in thy quarrell : make our name fearefull to our enemies , and abate their Pride . Range vs within the limites of truth and honesty , that we be not giuen to those vices which accompany the War , vile affections , inordinate motions , and merciles cruelties . Lord , it is nothing with thee to help with many , or with no power : Helpe vs , O Lord our God : for we rest on thee , and in thy Name are wee come against this multitde . O Lord thou art our GOD , let not man preuaile against thee . Keepe vs ( O Lord ) from treasons , mutinies , and conspiracies , either against our Prince or Captaines . Lord heare the mournings of all Captiues detained in the hands of their enemies , and worke meanes for their deliuerance : And if it please thee at any time to lay that crosse vpon vs , or otherwise to expose vs to death in the field , then Lord , keepe vs in thy Faith , that wee may liue and die thy Souldiers , fighting the good fight of hope fixed in thee , and dye in thy fauour , for Iesus Christs sake , Amen . The Seruants Prayer . He that is called in the Lord , being a seruant , is the Lords freeman . O Lord God , which hast made vs all one in Christ Iesus , whether we be bond or free : I beseech thee , grant me a contented mind that during the time of my bondage , I bee not ashamed of that condition of life , wherein thou hast placed me : Cloath me in the liuery of a true Christian , and grant mee alwayes to beare the minde of an honest man. Giue me grace to obey , and be subiect to mine earthly MASTERS , with all feare ; whether they be good and curteous , or froward : and to performe their designes which Crosse not thy Commaundements . Vouchsafe ( O LORD ) to send mee an vnderstanding heart , to manage my businesse aright : and make mee faithfull withall , to be circumspect and diligent , to doe all things for the best . Grant mee a single and true heart , without Hypocrisie and dissimulation , that I doe not passe ouer my yeares with an eye-seruice , as a man-pleaser , but iustly and sincerely , that I may in my time procure that Christian libertie and freedom which I serue for . Lord , blesse my Master in all his affaires and dealings : let him not be subiect to any thoughts of crueltie towards me : Strengthen my body to performe that businesse that I am appointed vnto , and keepe mee from murmuring and grudging against any of my betters , & enuious detracting from the estimation of others . Especially ( ô Lord ) keepe mee from euill company , that I be neuer entised to spend wastefully , or embezell any thing committed to my custody , nor hearken vnto the perswasion of any such as wish not well vnto my Lord and Master . Send peace and quietnesse betweene mee and my fellowes , that in loue and kindnesse wee may all with one heart , and one minde , constantly & chearfully ioyne together , to follow our Masters businesse , and serue thee , and after this life become free-men of the new Ierusalem in heauen , in the blessed company of all faithfull people , for Iesus Christs sake , Amen . ¶ Another of the same . Whatsoeuer good thing any man doth , the same shall he receiue of the Lord , whether he be bond or free . LEad me ( ô Lord ) I beseech thee , in the way of thy Trueth and righteousnesse . Gouerne all mine actions to thy glory , the good of thy Church , and the discharge of my dutie . Defend and deliuer me , ( O Lord ) from all temptations , from all mine enemies , and from all deceits and dangers . Blesse ( O Lord ) I beseech thee , my Lord , Master , and Mistresse , with all heauenly wisedome , vnderstanding and godlynesse , and with worldly health and happinesse : that I who am their Seruant , may by them and vnder them receiue , not onely the spirituall food of my soule , but also the temporall sustenance of my bodie : doing my seruice not outwardly , as desirous to please men : but with singlenesse of minde from the heart , as fearing thee ( O Lord my God ) that thereby I may receiue that reward which thou hast promised . Giue me ( ô Lord ) an obedient and duti-full mind towards them , that I may submit my selfe to their honest and lawfull commandements , and do them true and faithfull seruice with all humblenesse and patience . Grant me grace ( ô Lord ) to frame my life according to thy holy word ; nourish mutual loue and good wil between me & my fellowes : preserue me from all euill wayes , from lewd company , & from idlenesse . Keepe my minde from euill thoughts , my tongue from lewd & vaine speeches , and my body and euery member thereof from all sinfull actions . Mortifie in mee ( O Lord ) the raging lusts , and follyes of youthfull affections . O Lord , pardon and forgiue me all my sins , and grant me grace to loue , honour , and serue thee , in holines & righteousnes all my dayes , that I may glorifie thee in this world , and be glorified of thee in the world to come , through Iesus Christ , my onely Lord and Sauiour . Amen . The Maydes prayer . Let thy hand-mayd , I Pray thee , speake in thy audience and heare the words of thine hand-mayd . BLessed LORD , which in former times hast not despised the low estate of thy Hand-mayds , when they sought vnto thee : vouchsafe to lend thine eares to the heartie desires of mee thy poore seruant . Consider , O Lord , that in the labours both of body and minde , I am the weaker vessel , of lesse capacitie , and more infirmitie : and bestow vpon my youth such competent strength , that I may grow in stature , wisedome and fauour with God and man. As I grow vp in years , so Lord , let me grow vp in grace : Crowne my Virginitie with chaste and religious thoughts , and my body and mind with godly watchfulnesse to waite for thy comming with the wise virgins . Giue me grace to thinke alwayes that a good Name , and honest reputation , is better then any dowry to a modest Maide . Make my behauiour meeke , my talke sober , my body chast , and keep me from lewd & wanton company , that I partake not with them in the follies of youth Pardon my fore-past vanities , and by the power of thy Spirit enable my weaknesse , to auoyde all euill . Defend me from slanderous and bad tongues , surmising mindes , and wicked temptations , I beseech thee . O Lord make mee faithfull and trusty , wise and warie in the ordering of such goods , as are committed to my custody by my Master or Mistresse , father or mother . Marry me vnto thee , O Lord , in righteousnes , in iudgement , in mercy and compassion : and if it be thy will hereafter to call mee to the honorable estate of corporal Matrimonie , make me to follow Rachel in loue , Rebecca in wisedom , Sara in faithfulnesse and obedience to my husband , and all other worthy Matrons in modestie and honestie , for Iesus Christs sake , our onely Lord and Sauiour , Amen . The Prayer of one afflicted in conscience for sinne . O Lord , heare : O Lord , forgiue : O Lord hearken and doe : deferre not for thine owne sake , O my God. O Most mercifull God , which by the sending of thy Sonne into the world , hast brought to passe , that where sinne abounded , there grace abounded much more . I forlorne wretch disquieted in mind , and afflicted in conscience for feare of thy iudgements vpon my sin , doe with bended knees , and teares vnfeined , a most humble supplyant , beg & craue of thee some succour and reliefe , open , ô open the gates of thy mercy to the greatnes of my miseries : my abiect countenance witnesseth my distressed minde . My spirit is sorrowfull , my heart is heauie , my words are stopt with sighes , and my plants watered with teares : to thee I hold vp my hands , to thee I lift vp my heart , to thee I pray , requiring thee of mercie . O Lord , what shall I desire of thee , that deserue nothing at thy hands ? what can I hope for , that am euen heartlesse ? Lord if thou hast said , Shall not my soule be auenged on such a one as this , remember thy promise else where , I will haue mercy on him that could finde no mercy , and let it light vpon me : if Sathan presume , God hath forsaken him : thinke vpon the decree for the seed of the Woman , and let the power of thy Sons Passion defeate all the deuises of the deuill against me . O Lord heare mee speedily , if thou doe not , then I am out of hope ; my conscience accuseth me , my memory giues euidence against me , my reason condemneth mee . My spirit is weary of this bondage , and I haue bid my life farewell . My conscience is clogged , when I behold the bloody wounds of my soule : the voyce of ioy and mirth is gone from me : I am deepely plunged in discomfort , I haue neither worth to appease thy wrath , nor patience to endure thy indignation . I pray thee therefore send the comfort of thy holy Spirit into my heart , and strengthen my faith , that I be not swallowed vp with ouer much heauinesse . O Lord let thy Maiestie appeare in thy mercy , forgiue my sinnes , the vnhappy ground of all this woe , and I am recouered of all mine infirmities . Trye not the lawe with mee , lest I come to iudgement : sanctifie all those good means vnto me wherein I seeke reliefe , as Prayer , Conference , Reading , and hearing of thy holy WORD . Moderate and mitigate my vexation , increase Faith , establish hope , graunt patience , and keepe mee from despaire . Take away this Cup from me , if it be thy will : if not , suffer mee not to be tempted aboue my strength . I haue an humbled and contrite heart ( O LORD ) looke vpon me : I go mourning all the day long , and am like vnto him that is at the point to die , O Lord , comfort me : thou that wilt not breake a bruised Reed , spare me : thou that delightest not in the death of a sinner , reuiue me : though my heart condemne mee , yet good Lord acquite me , relieue me , release me , say vnto my soule , I am thy saluation . Hearken Lord vnto my Prayer , and grant my requests , for Iesus Christs sake , Amen . The Sicke-mans Prayer . Naked came I out of my Mothers wombe , and naked shall I returne thither . O Louing LORD , and most holy Father , I poore wretch thy seruant , feeling in this sickenesse which thou hast layd vpon mee , the punishment of that corruption & transgression that is in mee , and all flesh , doe most willingly submit my selfe to thy holy ordinance to beare this Crosse , and taste of this bitter cup which I haue deserued , and much more : so I may follow thee whither thou art gone . Therefore ( O Lord ) since thou hast not yet called me to the Barre of death , but sent thy Heralds to sommon mee to a tryall : I beseech thee , looke on mee with thine eye of mercifull pittie , and helpe me in this day of Visitation . Poure thine oyle of grace into my wounded conscience , purge my defiled soule , forgiue me all my sins : and giue me competent comfort & consolation in this distresse . Let me not dye ere I begin to liue , giue mee time to repent , & occasion to amend . But if thou wilt needs put any more of thy wine of correction into my festred sores , lay no more , ( ô Lord ) lay no more vpon me , then I shal be able to beare ▪ make good vnto mee that goodnesse , which thou hast granted mee vnder the great Seale of thy promise . Supplie my want , pardon my sinnes & aide me against all temptations , & I am recouered of mine infirmities . I offer here vnto thee ( O Lord ) a penitent heart for the time past , and promise through thy grace amendment , if it shall please thee to draw out the thread of my life any longer : yet I neither desire the continuance of this mortalitie , nor a more speedy deliuerance , otherwise then as thou wilt . Lord looke not vpon my merits , for they are either none , or not good : nor vpon my life , for it hath been naught : but looke vpon Christ , thy deare Sonne , who from the Altar of the Crosse cryed vnto thee on my behalfe , and accept his satisfaction for my sinnes . Arme mee with patience to take vp my Crosse , and follow thee , euen to beare thy visitation willingly : and giue mee strength by faith , to resist the aduersarie in in the brunt of temptations . With my sorrow and paine increase thy grace , that when I am in greatest agony , I may finde comfort , beleeuing , and saying with the holy Prophet . My flesh faileth , and my heart also , but GOD is the strength of my heart , and my portion for euer . O Lord , if thy decree be gone foorth , as it was to Hezekiah , that I shall dye ; and not liue , giue me grace to put in order my things of this world , that I may depart in more peace : and when the pangs of death haue shut vp the eies of my body , and taken away the vse of my tongue ( I beseech thee ) let the eyes of my soule still behold , and looke vpon thee , so that when I shall leaue my earth to earth , and my body to the graue , thine angels may carie vp my Soule vnto thee , and I be partaker of a ioyfull resurrection , through Iesus CHRIST our LORD Amen . ¶ A Prayer to be sayd at the point of death . O Lord , my time is at hand , my soule is heauy euen vnto death . Looke downe vpon me , poure thine oyle of grace into my heart , pardon my sins , strengthen my Faith , shorten my paines , and driue away Sathan . Helpe mee in this conflict . Looke vpon thy Christ , hee is my Sauiour and Redeemer . Come LORD Iesus ; welcome . Into thy hands I commend my soule : take it ( O Lord ) take mee , the worke of thine owne hands , and let me die in thy feare , and rise againe in thy fauour , that I may come to thy blisse , for IESVS Christs sake , Amen . A Generall Thankes-giuing , to be vsed by all men , at all times . I will prayse thee , O Lord my God , with all my heart : and will glorifie thy Name for euermore . For great is thy mercy towards me . O Blessed LORD and euer-liuing GOD , whose mercy is ouer all thy workes , and of whose fulnesse wee haue all receiued , and Grace for grace : I poore SAMARITANE that haue beene holpen , healed and honoured by thy holy Hand , doe poure foorth my heart vnto thee , that I may neither vngratefully remember thy benifits , nor vngraciously forget thy seuere iudgements , who both in the one and the other , hast beene beyond all measure so gracious vnto mee . I thanke thee , O Lord , for all the externall & internall graces bestowed vpon mee , the Spirituall and corporall , the Caelestiall and terrestriall blessings which I haue receiued . And in earthly matters , ô Lord , I acknowledge my selfe deeply bounden vnto thee , for my Being , breathing , life , and motion . That thou hast made mee of a more noble nature then the rest of the Creatures , creating mee after thine owne Image , enduing mee with reason , furnishing me with excellent faculties of the minde , and perfect sense . And I giue thee thankes , O LORD , that thou hast giuen mee a BODIE so sound and so free from great infirmities , and hast set mee in a calling so fit for my condition , and giuen mee such a competent estate . That thou hast preserued mee from so many harmes in such dangerous accidents : as in sicknes , thunder , lightning , plague , pestilence , fire , and water : and from the assaults of theeues and robbers , by Sea and Land , attempted or intended against my bodie , house , or goods ; and deliuered mee out of so many troubles and vexations as I haue fallen into . O Lord , how am I bound vnto thee , that thou hast lent me such kinde friends ; and that I liue in such honest reputation among my neighbours : that I haue such libertie of seemly recreation , such quietnesse of life , such opportunitie of well-doing , and thine Angels by thine appointment to protect & safe-gard mee in all my wayes . These things ( O Lord ) I enioy , though vnworthy , by thy goodnesse : whereas there be many that haue not found the like fauour at thy hands , Blessed be thy Name therefore . And yet ô Lord , thou hast been much more gracious vnto me : thy Spirituall fauours and thy Caelestial blessings exceed all these . Therefore as I am bound , so , much more I blesse thee , that thou didst elect me before all worlds to glorie : that thou didst worke my redemption by the blood of Christ Iesus in his bitter Passion : that I was borne in the light of the Gospel , to know thee , and through Sanctification in thee , haue had the grace to take vpon mee the profession of the Truth , to abandon all Superstition and Heresie , to doe good vnto any , and to doe any thing that may doe good , either publike or priuate , & in some measure to keepe my selfe vnspotted of the world . Oh , what shall I giue vnto my Lord , that hath done so great and mightie things for mee ? O Lord , I giue thee thanks that thou hast giuen mee such an honourable Calling and vocation of Christianitie , that thou hast incorporated me a member of the Church , giuing me such a gracious portion of Faith , hope , loue , zeale , patience , peace and ioy , the beginnings of Regeneration . What am I ( O Lord ) that thou hast granted mee such things ? to receiue such profite by the preaching of thy Word , and the Priuiledge of thy blessed Sacraments ; to bee washed with thy blood , to sit at thy Table , and to feed on thee the euerlasting Bread ? These I thanke thee for , and for these also ; euen for my part which I haue in the Communion of Saints ; for the benefit which I haue of their Prayers in the Church militant , the ayde of their counsels , with the pleasure and comfort of their godly examples , for the bettering of my life : that thou hast giuen me a care to vse a good Conscience in dealings in this world , and an earnest desire to continue so still : yea , rather to grow better . And in fine , I cannot forget ( O Lord , ) thy mercy of longanimitie and patience towards mee : That thou hast granted mee so long and so large a time of Repentance , and hast vouchsafed mee therein , to haue thy Sonne IESVS Christ , for my Mediatour , by whose intercession my Prayers haue accesse ▪ vnto thee , and receiue their happy answeres . I prayse thee , I glorifie thee , I worship thee , I magnifie thy blessed Name , O Lord , by whose goodnesse I want nothing fitte for a Christian ; nor any thing that may fit mee for Heauen : where , I thanke thee , for making so glorious a prouision , and such a gracious preparation for my Soule , and whither I beseech thee to bring me , O my GOD , in thy due time , and in the meane time to continue thy goodnesse vnto mee , for Iesus Christ sake , my onely Sauiour and Redeemer . Amen . Soli Deo gloria . FINIS . A Table of the Prayers in euery Part. The first Part. PRayers for Morning , Noone , and Euening , euery day in the weeke . Fol. 1. &c. A Prayer for the Ministers of the Word . 7 A Prayer to God the Father . 20 A Prayer to God the Sonne . 32 A Prayer to God the Holy Ghost . 44 A short Prayer for Sobrietie . 55 A short Prayer for Chastitie . 66 A short Prayer for Patience . 78 A Prayer for the Morning . 85 Another Prayer for Euening . 91 A short Prayer for Morning . 97 A short Prayer for Euening . 99 A Preparatiue to the Meditation ensuing . 101 A meditation and Prayer vpon the Life , death , and passion of Christ . 105 The second Part. TWo Prayers for a priuate Familie in the Morning . 127. 134 Two Prayers for a priuate Familie in the Euening . 140. 146 Two Prayers for the Church Catholique , and all the Estates thereof . 151. 159 Two Prayers for the Kings Maiestie , his Issue and Familie . 164. 170 A Prayer against temptations of the World , the Flesh , and the Deuill . 175 A Prayer for Remission of sins , and all things necessarie thereunto . 180 A Prayer for obtaining of Christian vertues , Faith , Hope , and Charitie . 188 Two Prayers before the receiuing of the holy Communion . 194. 200 Two Prayers after the receiuing of the holy Communion . 205. 209. A Prayer for the fruits of the earth , and nourishments of this life . 213 A Prayer for friends and Benefactors . 218 Two Prayers in time of Warres . 223. 227 Two Prayers for sicke persons . 231. 238 A Prayer before one vndertake a iourney . 242 A Prayer in time of affliction . 247 A Prayer in time of Plague , or other extraordinary sicknesse . 253 The ancient Prayer called O bountifull Iesu , translated according to the Latine Copie , written by the Authour thereof aboue 100. yeeres agone . 259 The third Part. QVeene Elizabeths three Prayers . 267. 271. 274 The Housholders two Prayers . 277. 283 The Wiues Prayer for her Husband . 288 The Widdowes Prayer . 292 The Prayer of Women with childe . 297 The Mid-vifes Prayer . 301 A Prayer in the time of women trauell . 303 A Prayer after the womans deliuerance . 308 Two Prayers for Children in their Parents life time . 312. 316 The Fatherles childe , or Orphanes Prayer . 319 The Schollers Prayer . 323 The Souldiers Prayer . 328 Two Prayers for seruants . 333. 338 The Maydes Prayer . 342 The Prayer of the afflicted in Conscience for sinne . 346 The sicke-mans Prayer . 352 A Prayer to be sayd at the point of death . 358 A generall Thankes-giuing for all men , and at all times . 360 FINIS . Notes, typically marginal, from the original text Notes for div A12610-e520 Wisd . 5. 5. a Commoneri aut doceri nostra locutione non quaerit . August . de Mag. lib. 1. b In mille versus extendunt Orationem suam , quasi apud Dominum , multitudo sermonum opus sit . Chrisost . hom . demuliere Caman . c Collecte voluit discipulos Orare . Chrisost . Orat. dom . d Plus cogitando & orando profierunt , quam in legendo & audiendo . Aug. Ep , 122. Iam. 1. 22. e Oratio ascendat , vt Gratia descendat . 2 Cor. 10. 4. Ephes . 6. 12. Ephe. 6. 28. 1 Sam. 26. 8. 2 King. 13. 19. Coloss . 4. 2. Luke 18. 3 Mat. 18. 22. Notes for div A12610-e2680 Philip. 4. 19. Psal . 66. 20. Psal . 55. 17. Psalme 90 14. Psal . 46. 5. Psalme 143. 8. Psal . 40. ●● Psalme 145. 18. Psalme 145 9. Psalme 73 25. Psal 73. 28. Psalme ●● . 8. Psalme 139. 14. Notes for div A12610-e5260 Mat. 18. 20 ▪ Psal . 108 3. Psal . 116. 21. 13. Psal . 113. 3. Psal . 125. 4. Ephes . 5. 25. 26. Eccles. 10. 17. 1 Tim. 2. 1. 2. Mat. 26. 41. Psal . 106. 6. Pihl. 4. 19. 1 Cor. 1●1 . 26. 1 Cor. 11. 28. 1 Cor. 5. 7. Iohn 15. 13. Psal . 104. 27. 1 Pet. 4. 8. Pro. 19. 27 Psal . 74. 18. Psal . 34. 7. Hos . 6. 1. Iam. 15 Exod. 13. 20. 21. Iob. 2. 10. 1 Sam. 2. 6 Notes for div A12610-e7880 Psal . 55. 22. Ephes . 9 6. Psal . 37. 4. Deut. 10 18. Iohn 16. 21. Psal . 68. 35. Psa . 90. 16 ▪ 3. Psal 127. 3 Leaue out all this , if the child be not born aliue . Pro. 10. 1. Psal . 37. 5. Psal . 27. 10. Pro. 6. 23. Exod. 15. 3 1 Cor. 7. 22 Ephes . 6. 8 1 Sam 25. 24 Dan. 9. 19. Iob. 1. 21. Psal . 73. 26 Psal . 86. 12. 13 
A16881	----	The second part of the true watch containing the perfect rule and summe of prayer: so plainlie set downe, that the weakest Christian, taking but the leas paines, may in a very short space, learne to pray of himselfe, with much assurance and comfort: both to get strength to obserue the Lords watch; and to helpe to turne away, or at least finde comfort in the euils that are to come. True watch. Part 2 Brinsley, John, fl. 1581-1624. 1607 Approx. 180 KB of XML-encoded text transcribed from 74 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A16881 STC 3776 ESTC S119301 99854508 99854508 19934 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16881) Transcribed from: (Early English Books Online ; image set 19934) Images scanned from microfilm: (Early English books, 1475-1640 ; 1196:7) The second part of the true watch containing the perfect rule and summe of prayer: so plainlie set downe, that the weakest Christian, taking but the leas paines, may in a very short space, learne to pray of himselfe, with much assurance and comfort: both to get strength to obserue the Lords watch; and to helpe to turne away, or at least finde comfort in the euils that are to come. True watch. Part 2 Brinsley, John, fl. 1581-1624. [42], 105, [1] p. Printed by F. K[ingston] for Samuel Macham, and are to be sold at his shop in Pauls Church yard, at the signe of the Bul-head, At London : 1607. Dedication signed: Iohn Brinsley. Printer's name from STC. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. Conscience, Examination of -- Early works to 1800. 2003-10 TCP Assigned for keying and markup 2003-10 Aptara Keyed and coded from ProQuest page images 2003-11 Emma (Leeson) Huber Sampled and proofread 2003-11 Emma (Leeson) Huber Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion THE SECOND PART of the true watch , CONTAINING THE perfect rule and summe of Prayer : So plainelie set downe , that the weakest Christian , taking but the least paines , may in a very short space , learne to pray of himselfe , with much assurance and comfort : both to get strength to obserue the Lords watch ; and to helpe to turne away , or at least finde comfort in the euils that are to come . Luk. 21. 36. Watch and pray continually , that you may be accounted worthie to escape al these things that shall come to passe , and that yee may stand before the Sonne of Man. Esay 62. 6. 7. Yee that are the Lords remembrancers , giue him no rest . AT LONDON Printed F. K. for Samuel Macham , and are to be sold at his shop in Pauls Church yard , at the signe of the Bul-head . 1607. TO THE RIGHT HONORABLE MY singular good Ladie , L. ELIZABETH Countesse of Huntingdon . OVR Sauiour hath not without good cause , ( Right Honorable ) so oft called on vs to watch and pray , ioyning these two together ; and warning his Disciples in their greatest dangers to watch and pray , that they might not fall into temptation ; and also charging vs al to watch and pray continually , that wee may bee accounted worthy to escape all the euils that shal come to passe , and to stand before the Sonne of man : because wee can neither watch vnlesse we pray , to obtaine strength from the Lord by it ; nor pray with any comfort or power vnlesse we watch ; nor euer get assurance to escape the euils that shall come on the world , much lesse the temptations of Satan , and damnation of hell , and appeare with boldnes before our Sauiour , vnlesse we both watch and pray . In regard whereof , first my dutie to the Maiestie of God , who prepared the watch against so needfull a time ; and after so graciously caused my poore desire therein to be accepted in his church , hath encouraged me to endeuour to adioine vnto the watch , this short directiō for praier , as a secōd part & vnseparable cōpaniō , for the further good of his seruāts , of whō sundry haue desired it at my hands . And secōdly , your Ladiships most fauourable acceptance of it , being dedicated vnto my Honorable Lord , perswading mee of your Honors vnfained desire both to obserue the same , and walke in al the waies of the Lord , haue imboldened mee to presume to offer this vnto your Honorable Ladiship : both to testifie my dutifull & thankfull affection to your Honor also : and withall my feruent desire that you may both walke hand in hand all your daies , in the selfesame narrow way of eternall life ; as being of the same heart and holy accord ; inabled thereunto by the spirit of the Lord , obtained by continuall and instant prayer . That so ye may shine as glorious lights together in the earth , and after in the heauens aboue the brightnes of the Sunne for euermore . This shall bee in the meane time your key into the palace of the Almightie , and to the presence chamber of his glorious Maiestie : whereby you may be admitted at al times to most familiar conference ; receiue immediate answers from his Highnes : obtaine the riches and pleasures of his house , with the most pretious iewels of his treasurie , to adorne you farre more gloriouslie then al the pearle & pretious stones of all the Princes of the earth : all which shall vtterly vanish as the dimmest star , when the brightnesse of your glory shall appeare . You shall as Israel preuaile with your God ; haue his Angels and all the hoasts of heauen at your desire ; all being at a perpetuall league with you : vanquish the diuels and put them to slight : ouerthrow the plots of the wickedest , and bee accepted for the Church : subdue in your selfe each corruption : bring euery thought into an holy obedience : finde the Comforter at hand in all your trials ; the sweete voice of the Spirit , making you with cōfidence to call him Abba , oh Father ; and giuing you most strong assurance of a kingdome , and the life of the Angels in the very terrours of death . And in a word , you shall thus most happilie redeeme the daies of our vanitie , and treasure vp in heauen abundantly against the time of the perfect accomplishment of your eternall triumph and felicitie . Wherunto according to my perpetuall bounden dutie I shall alwaies striue during my life ; both by my incessant prayer , and all other holy meanes , which the Lord shall in mercie vouchsafe vnto mee his poore and vnworthie seruant . And in this studie towards your eternall glory and happines I rest my selfe ; nothing doubting of your like honorable acceptation of this my poore endeuour , howsoeuer penned in a most plaine and familiar stile ; not to delight the curious with an houres reading , ( which I leaue to others ) but to helpe the honest heart that is desirous to learne of our Sauiour how to pray , and con●inue therin in this life without fainting , to reioyce and sing with the Angels for euer after ; when all others shall weepe and mourne , and neuer find any comfort or release . Your Honors in the Lord euer to be commanded . IOHN BRINSLEY . THE PREFACE TO THE CHRISTIan Reader , containing a large and plaine direction to all the simpler sort , how to vse this aright ; and an earnest exhortation to all sorts to giue themselues instantly to watching and prayer . IT hath bin wished ( Christian and louing Reader ) that as I haue gone briefly thorow the Commandements and Articles of the faith , to set downe the true watch ; so I would take some paines in like manner to go thorow the Lords Prayer , to set downe the rule and summe of prayer , for the further perfecting and our better performing the same watch . Whereupon notwithstanding my great inabilitie , in respect of many of my brethren , yet considering the Lords former mercie , who shewes his power in weakenes ; and that by this motion of diuers , he seemes to require my poore labour in this also , I haue attempted likewise to make triall herein : the better to inable the simpler sort , and to stir vp all sorts to this holy dutie of prayer ; that wee may obtaine strength from the Lord to keepe his watch more faithfully , with innumerable other benefits procured by the same . And the rather waying well into what dangerous times we are fallen ; wherein the greatest part ( as it is much to be feared ) in such a declining to Atheisme , and generally to extreame coldnes or luke-warmenes , do seldome or neuer pray priuately ; vnlesse perhaps they vse the Lords Prayer without vnderstanding . And of those who vse to pray , some although they pray much , yet they do it verie superstitiously , to the prouoking of the Lord , and hurt of their owne soules , insteed of receiuing any true comfort therein ; as all our popish sort doe . Others haue a desire to pray , but want abilitie or leasure ; as all our young and weak Christians . A third sort droope in their troubles , temptations and feares , & are at their wits end , as Iacobs sons , not knowing what way to take , and so continue fretting & vexing themselues , or attempt vnlawfull meanes for their reliefe and comfort . A fourth are afraid to vse the Lords Praier as a prayer , because they cannot comprehend the power and meaning of it in so short a forme . A fifth haue gone forth with our Sauiour into the garden , promising and beginning to watch & pray , which yet through our long peace , ease and prosperitie , are fallen a sleepe . Anoother sort liue in monstrous sinnes , as in oppression and vnmercifull dealing , deceit , secret vncleannesse and the like , without repentance ; and yet imagine that they do pray , that their prayers are accepted , and that they shall be heard in the day when they crie , deceiuing their owne soules . A last sort , and those one only and scarse to befound abide therein with our Sauiour , in watching , cries and teares ; wrastling and weeping as Iacob for the deadly malice & bloodie threats of Esau ; and holding vp their hands with Moses against Amaleck , and also to pacifie the Lords wrath , that it may not be powred out vpon his people , for all our grieuous prouocations . To witnes my loue therefore yet further to all these , and all other the Lords people , I haue thought it my dutie , to offer this weake labour also vnto the Church of God , commending the successe vnto him who is only wise , and worketh by what instruments it pleaseth him , and aboue all that we are able to conceiue : yet not before I had first communicated it vnto some , much reuerenced of all , for their learning and pietie . Now I onely craue pardon to speake freely , to each of these sorts particularly . And first to you that pray not at all , looke but vpon the necessitie of prayer , and consider well in what state you stand vntill you both can and vse to pray ; that you are in state of damnation , hauing all things accursed vnto you , and working your perdition ; and that you but onely tarrie for the execution of Gods vengeance ; and then if God open your eyes to see your selues and your danger , I shall not neede to call vpon you : for , I know you will giue no rest vnto your eyes , vntill yee both can and do practise this dutie : nor that you will euer let day passe hereafter , but reserue some part of it frō your pleasures and profits , to bestow on the Lord in praier , at least a morning and an euening sacrifice . For you that pray in an vnknowne tongue , or without vnderstanding , bee aduised to spend no more labor in vain , deceiuing your owne soules : but learne of your Lord and Sauiour to pray according to that heauenly paterne , wherein all true wisedome and comfort are to bee found , and which hee hath prescribed vnto you to vse , if you be any of his disciples ; warranting you , that if you so aske you shall haue ; and then shall you finde him to answere to your hearts desire , and carry you into all his sauing truth . And you that haue a desire to pray , but know not how to performe this dutie aright ; I haue chiefely intended your good , both to direct you for the things which are principally to be begged of vs , cōtained in the Lords praier , the summe whereof I haue indeuoured to set downe plainely in these short formes , applying them to the times ; and also to helpe you for the maner of vttering your requests ; ayming at this specially , that by daily practise and meditation herein , you may better attaine to the true vnderstānding of the Lords prayer , and euer haue it in fresh memorie : which being the true perfection and paterne of all holy prayer , doth in the infinite wisedome of God comprehend whatsoeuer wee can aske . That so you hauing first gathered by wise obseruation in the watch , a true catalogue of your owne speciall sinnes and wants , together with the maine sins and wants of the Church and Land , may be able of your selues both for matter and words , to make a most holy confession of sinnes , and powre forth your supplications according to your necessities , with comfort and assurance . I haue set them downe in two formes , both containing the same matter , as they are one set against the other : the one more shortly , because of our wearinesse in the best things , and chiefely in this dutie of praier , ( though of all other most necessarie ) the other somewhat more largely , for the fuller vnderstanding of it ; & the heads of both in the margent , for the better remembring therof , or conceiuing the like . Not intending to tie any necessarily euer to vse one of these , ( though it were much better to vse them or the like , then not to pray at all , or to pray vnprofi●ablie ) nor to vse the whole euer at large ; although all the things therin comprized , are to be begged daily for our selues , or our brethrē ; but to vse those most which chiefely concerne our speciall necessities , and the necessities of the Church & our Land ; all which may be referred to one of these sixe petitions ; As when we would pray for the glorie of God , or to kindle the zeale of it in our hearts , or that hee would shew his glorie in the preseruation of our King and Realms , to vse the first . For the Church of God and perfect vnitie therein , and against the proude enemies thereof ; or to get more assurance that we are true members of it , to vse the second petition . The third for cheerefulnes in doing Gods will or submission to the same . The fourth for dependance on God , for the things of this life , and against all worldly cares . The fifth for forgiuenes of sins . The last against dangers or feare of temptation , or any euill whatsoeuer . I haue laboured to set downe the heads so plainly in the margent , distinguishing them by figures , that euerie one that is desirous to learne , hauing but the seuerall parts of the Lords prayer in his mind may meditate of them happily at his worke , or as God giues any leasure ; first marking how many things are chiefely to bee learned in the Preface ; then in each petition ; so in the conclusion : and withall labouring to feele the need that hee hath of them , our miserie without them , and our happinesse in inioying them ; stirring vp his heart to a vehement desire of them : and then at time of prayer , to trie how hee can pray of himselfe according to the same order ; vsing in the meane time , the helpe of one of the prayers set downe , to get fit words ; and withall a daily meditation of his particular sinnes , ( chiefely those following his nature and course of life , with his principall wants , dangers , chastisements and mercies receiued ; ) which wil be the speediest teacher to the simplest to pray with true feeling and power . If you would yet wish further direction for the generall confession of sinne , you may vse the first and second helpes in the watch of the miseries and hainousnes of sin , Edit . 2. p. 5. l. 9. If for an increase in holines , the third helpe of the blessings following a holy conuersation , pag. . 11. If for true comfort and thankesgiuing ; you may vse the helpe of the rules for direction and comfort in our examination , pag. 13. All which with the graces we haue obtained in the Law , and promises wee are assured of in the Gospell , must needes cause the simplest to send forth most sweete prayers and thankesgiuings vnto the Lord. And so much for you that are desirous to pray . Now to you that droope and faint vnder your seuerall troubles and temptations , not knowing what to doe , the Lord hath here shewed you plainly what you should doe . Learne of Eliphas in Iob : Acquaint your selues with your God , search your sins by the true triall ; Make peace with him ; then you may lift vp your face to God , make your prayer vnto him , and he will heare you : And his light shall shine vpon your waies . When others are cast downe you shall be lift vp , and God will saue the humble person . Therfore continue in prayer , wrastling with him , let him not go before he haue blessed you , hee will certainly doe it : Proue and see . Onely , waite vpon the Lord in the way of righteousnes vntill hee send you comfort ; vsing all holy and warrantable meanes to helpe herein , to serue his diuine and fatherly prouidence ; but bee afraid of so much as euer thinking of any indirect course ( as to do but the least euil to obtaine neuer so great a good ) and much more of rebelling against the Lord or his anointed , and that authoritie which he hath set ouer you ; lest aboue all other your miseries , you bring vpon you the terrors of an accusing conscience , and procure vnto your selues most certaine w●e and endlesse damnation . And thus much also for you that faint in your trials . If you desire further aduice , looke the watch , pag. 127. You that are afraid to pray , vsing the Lords praier as a praier , because you cannot comprehend the meaning of it in so few words : and for that the multitude abuse it ; accept my earnest endeuour to knit our hearts in one , both by assisting you , that you may haue the summe of the chiefe heads euer in fresh memorie , as before your faces ; and that those who abuse it without vnderstanding may learne a more holy vse thereof . If yet you say , that you cannot so comprehend the full meaning of it , and all things contained in it , the like you may say ( as I take it ) of euery seuerall petition thereof , and so we should vse none of them in our prayers at all . For you beloued that sometimes were feruent in prayer , but now are cold and heauie , or altogether fallen asleepe ; I say not vnto you awake ; Behold frō whence you are fallen , and the danger wherein your selues and the Church of God stand continually ; seeing our experience teacheth vs , that there is but a haire bredth betweene vs and death ; especially if euer the Lord should leaue his anointed , our Iosiah , the breath of our nostrils , for one minute , into the enemies hand . But only ● put you in mind of the speech of our Sauiour to his drowsie Disciples ; Sleepe hencef●●th & take your rest . I beseech the Lord that I may neuer see that day . But what meane all our prodigious signes ? and aboue all the worst , that almost all are * fallen asleepe in the midst of such inueterate and deadly malice , with all sorts of grieuous sins , increased to the vttermost , to prouoke the Lord : after so many bloodie practises , and terrible forewarnings giuen so oft , and gratiously to preuent the fierce wrath of the Lord ; with such sudden and insolent ouer flewings ; some of them in the middest and highest part of the Land , where the people were altogether secure , as not hauing the least thought of any danger by water ; which together with the former , ( principally of the raging seas ) all must needs acknowledge to bee the finger of God. If our sinnes had been so increased in the daies of popish blindnes , they had been nothing in respect ; but now in such a glorious light , wherin all of vs haue been conui●ced so many waies ; and subscribed in our hearts to the truth of God ; and also doe generally still iustifie the good waies of God ; and yet for most part set our selues to trample all vnder our feete , hating or scorning all that so walke , how gratious , dutifull and blamelesse soeuer they bee ; this must needs make our sins vnmeasurablie sinfull , and aboue the sins of all other people . And you that imagine you pray , and are accepted of the Lord , and yet liue in your vnmerciful oppression , or any other such haynous sin ; may it not well be demaunded of you , as the Lord doth of the people before the Captiuitie : Will you sweare , lie , dissemble , oppresse , build your houses with blood , commit adulterie , drinke the blood of soules and all other euil , and yet crie , the temple of the Lord , we are the seruants of the Lord , and call vpon his name ? Will the Lord take a wicked man by the hand ? Can the hypocrite call on God in the day of his aduersitie ? No , no , you deceiue your own soules ; vntill you haue made peace with God by vnfained repentance , and by Zacheus restitution peace with men . Nay although you cōmit not halfe these sins , but liue in any one of them , or any other like , hath not the Lord saide you shall surely die for it ? What good then can your prayers doe , when the Lord turnes away his eare ( as frō that which is abominable , ) and will laugh at your destruction ; because you would not first harken vnto him to turne from your euill waies , while he stretched forth his hands vnto you ? Therefore vnto you ( my deere brethren of all sorts and degrees ) who haue continued with our Sauiour hitherto , in watching , prayers and teares , and yet at length begin with Moses to faint , with long holding vp your hands , or are in danger thereof ; I vnfainedly desire of the Lord , that I may bee as Aaron or Hur , to helpe to confirme your weake hands and wearie knees . Let not your hearts faint . The Lord our God is with vs while we are with him . Let vs continue wrastling and weeping , and become so much more instant and importunate as the sins & dangers increase ; vrging him euer with his owne glorie , the pride of his enemies , and their blasphemies , if euer they should preuaile : together with his gratious promises , loue and former mercies , both to all his owne people in all ages , and especially towards our selues , declared hitherto in all our peace , prosperitie , miraculous deliuerances , with continuance of the Gospell beyond all expectation . Oh that all in the Land fearing the Lord , and the tokens of his displeasure , had hearts to performe but these three duties to his heauenlie Maiestie . First that euerie one of vs would but learne to know our owne speciall faults and wants by carefull meditation in the law , together with the sins and wants of the Church and Land , and so to consider each night how we preuaile in reforming our selues ; and then frame our praiers and thankesgiuing accordingly : for each of our particular and principall sins , are as Satan that stood at Iehosuahs right hand , that our praiers cannot go vp vnto the Lord. And of all others , that euery one whose conscience doe accuse them of crueltie towards their brethren , would take away that crying sin of oppression , crying louder for vengeance then al the sins of the earth besides , which brought the floud of waters , when the earth was filled with crueltie ; and brought in the fierce Babylonian , to oppresse and spoile the great men in Iudea , and to make those goodlie houses desolate , which had formerly been built by the oppressions and spoiling of the poore : which makes the poore to sigh being wearie of their liues , whose sighes the Lord must needes heare and auenge , when man regardeth them not : which will so shut vp the bowels of the Lords mercie and compassion , that hee will shew vs no more mercie , but , reiect all our praiers , because we would haue no mercie of the poore ; no , though Noah , Iob and Daniel were amongst vs ; that they should but saue their owne soules ; and so must needs bring a fearefull desolation vpon our sinfull nation , vnlesse it be speedilie redressed : besides the blasphemies of the Idolatrous enemies of the Church of God , and their braggs of their workes of mercie and pitie ; thereby mouing the people to a discontentednes , & to dislike of the religion of the Lord , as being the breeder and nourisher of all such cruel and vnmercifull dealing ; though euen in this same bloodie sin , they be as deepe as any other . Secondly , that all would learne of our Sauiour to pray as he hath commanded . I haue this consident hope , that the weakest Christian amongst vs hauing a good heart , although he haue neuer been able to vtter his requests to God for himselfe or Gods Church , would in few weekes ( but following this poore direction ) learne to pray in feeling with much comfort : & those who want good hearts , would by this practise obtaine them . Thirdly , that wee would all ioyne to pray according to the two first petitions , for the Church of God , our Prince and Realmes , with true vnitie therein , and against all the enemies of them ; for then vndoubtedly we should neither neede to feare the practises of the Popes Seminaries nor diuels , nor yet all the enemies of the world ; but only stand still with Moses , and see what the Lord would still do for vs. Happie shall they be , whom the Lord singles out vnto this worke , to be if it were but as one of Gedeons three hundred , for the perpetuall preseruation of the Church of God and their countrey . But for the rest , although they scape the Beare , yet a Lion shall teare them in peeces ; for being deliuered with Gods s●ruants from the temporal iudgement , the eternall wrath of God doth certainly remaine for them . Wherefore giue me leaue to speake a little further vnto your soules in this important businesse , if I may awake but some of you . You that spend your liues in pleasures , will you not be perswaded to spend some houres in this heauēly work , to talke with God for the sauing your owne soules and the people of the Lord ? Oh that you knew the vnspeakable sweetenesse that heerein you should find ; whereas in your vaine pleasures what can you looke for , but intolerable bitternes in the end ? will not all these increase the wrath against vs ? whereas the changing them into prayers , with fasting and teares , would be as the sacrifice of Noah , wherein the Lord would certainly smell a sauor of rest ; and as the repentance of Niniuie , that hee that had compassion on the poore ignorant heathen , would much more cause his face to shine still more bright , vpon vs , whom he hath vouchsafed so long the profession of his name . Know it for certaine , as the Lord hath giuen any of you mo of his outward blessings , & with them more time & meanes to serue him , so hee lookes for so much more time at your hands to be spent in instant prayer , then of any other of the earth , and so must your account be . Do not the popish sort that liue in your bosoms obserue , besides your extreame irreligiousnes , how you neuer vse to pray priuately , or with any deuotion ? and are they not hereby hardened to like far better of their owne blind superstition ; wherein they spend so much time in praier ? How will you answere your God for the blood of so many soules as hereby perish ? If you could bee perswaded ( which you will one day feele , either in this life , or when it is vtterlie too late ) that these & all other your sins , wherein now is your felicitie , will bee as so many swords to peirce your poore soules , and so many diuels to torment you eternally ; and your repentance & death altogether vncertaine : you durst not let one minute passe , but would fall into bitter mourning for all your sinnes , and for your time so ill spent , and bee warned by our Sauiour to begin to watch and pray , that you might escape all these miseries , that will certainly come vpon you . You also that haue filled your houses with the spoiles of the poore , & the earth with their cries , the crie of your sinnes is gone vp into the heauens , that the Lord threatneth to be auenged forthwith . Let the counsell of Daniel to Nabuchadnezar be acceptable vnto you , if you will escape the decree that is comming forth against you . Breake off your sins by righteousnes , and your iniquities by mercie towards the poore . Repent and make restitution while you may ▪ Cease to do euil , learne to doe well , seeke iudgement , releeue the oppressed , iudge the fatherlesse and defend the widow , as the Lord bids you by his Prophet . Then you may pray , and your praiers shall be heard : though your sins were as crimson ( that is , most bloodie sins ) yet they shall be made white as snow . If yee consent and obey , yee shall eate the good things of the Land : but if yee refuse and be rebellious , ye shall be deuoured with the sword ; for the mouth of the Lord hath spoken it . Your oppressiōs which haue pressed downe the poore vnto the ground , will one day crush you into the bottome of hell , and will be a loade heauier then the whole earth vpon you : that you would giue all the world , if you had it , to be disburdened of them ; and at your death the iudgement threatned vnto Iehoiakim shall surely light vpon you , that none shall lament or mourne for you , to say , ah Lord , ah his glorie ; but all shall reioyce that the earth is eased of you ; and your remembrance shall remaine most vile and loathsome to all posteritie , as the memorie of other oppressors doth before . And for you that would neuer spare so much as one houre from your worldly businesses to priuate praier , when God opens your eyes to discerne the true profit hereof , aboue the other , & that hitherto you haue been meerely of the world , and vtterly without God ; howsoeuer you look to your worldly businesse , you will looke to this businesse of the Lord , and set your selues times of praier , which the gaining of the world cannot make you to forget . And in a word , so many of you as can talke with men of any earthly matter , and make any request for this present life , for whatsoeuer you need ; and yet could neuer vtter so much as one speech , no not in secret to your Father in heauē , nor make any one supplication for any heauenly thing with feeling ; how can you thinke that euer you were touched with Zeale of Gods glorie or his kingdome ? or how can you imagine that you can be the children of the heauenlie Father , or haue any interest in the Lord and his kingdome ; or be any thing but meere worldlings , sauoring onely the world , and it alone your portion , hauing a world of miseries and torment remaining for you for euer ? Learne therefore to praie aboue all ; you will finde this a treasure ten thousand times better then all the wealth & pleasures of the world . For what you would haue , this will vndoubtedlie procure you , as far as shall be good ; and whereas all the honors , pleasures , riches and friends in the world , can neuer giue you any true contentmēt , nor adde one minute vnto your life ; this only will fill your hearts in heauenly contentation , with abundant ioy and gladnesse , and make you liue and raigne with Christ for euer in the heauens . Now so many as acknowledge that thus indeede you ought both to watch and pray , and yet but only giue these the reading , without care to learne the practise of them , or happily hauing some good motions or purposes , to put them forthwith in practise , or it may be , haue begun well , yet through your pleasures or worldly businesse , or at least a carnall sloth and securitie leaue them off , and returne to your old courses , bee warned from the Lord ; for this will certainly be one further witnesse and conuiction against you , then euer formerly you receiued , and much better it had bin for you , that you had neuer seene this way of life , thus plainly and easily set before you , and how you may either helpe to preserue the whole , or at least escape your selues from the euils to come ; then after you haue knowne it , and subscribed in your hearts to the truth and necessitie of it , and happilie put your hands to the plow , to looke backe againe . Remember Lots wife ; if you be out of Sodome hie for your liues , vntill you be safe in Zoar ; and being safe your selues , learne to be as importunate with the Angell of the Couenant , when you but thinke of the sins of the Land , as faithfull Abraham was : comforting and incouraging your selues in this , that you are not alone but many with you , and the Lord hath yet his ten righteous left , in all quarters some , that mourne and crie for all the abominations . If in this attempt I haue failed of that I desire , I humblie craue pardon ; and also that my good will may be accepted , in this endeuour intended chiefely to helpe the simple . Vouchsafe me your better direction , and I shall willinglie follow it . My desire is to labour herein also to bring this together with the watch to more perfection , if I shall find it accepted , and that it may bring the least good to Gods Church ; in which I desire not to liue one day longer , then I may bee some way profitable . I haue so oft made reference to the watch as to a maine ground of prayer , and for that this is as a second part , and an vnseparable companion thereof , ( as the Apostle makes them Ephes. 6. ) and also that I neede not trouble you with oft repetition of the same things . Cōcerning the present necessitie hereof , ( that I may neither seeme ouer bold , not yet to fearful of some grieuous iudgment without cause ) I desire of all sorts that you would examine it betweene the Lord and your owne consciences ( to whom I appeale , and which I know will witnesse with me , when I shall stand before the great tribunall ) your consciences I say , not asleep in this deepe security , but either throughly awaked by the law , or as they were vpon the instant of the discouerie of the gunpowder plot ; or at any time before any of our great deliuerances , fullie accomplished in the midst of our extreame dangers . Remember but whether your hearts weare not then as my heart is now ; that if God had done with vs as he then threatned , he had not been most righteous , and wee iustlie deserued it . Did not all hearts tremble in the acknowledgement of the truth of his Maiesties sacred speech in the Parliament house at that time ? And who would not haue confessed in any of these dangers , that it had not been full time for each to haue betaken himselfe to this armour ; to haue run to God by instant supplication , and stood vp in the breach ; and for euery one to haue learned to watch and pray ? And must not our case since be far more desperate , wee hauing receiued thus our third most terrible admonition , together with so many mercies still heaped vpon vs ? Let vs but thinke what wee haue done since that time , to secure vs from the finall execution of his vengeance : haue we not most fearefully increased the transgression , going still many degrees backwards , running from the Lord , and suncken deeper in our rebellion , insteed of turning to him according to our oft promises , and his infinite mercy ? Besides our impudencie in sinning ; and our eating vp one another in euery corner and degree , racking al things to the vttermost farthing , and all commonly to maintaine pride and all excesse ; countenancing the lewdest in euery place , disgracing and treading vpon the vpright , that he that abstaines from euil maketh himself a prey : Let but the shamelesnes of that one sin of quaffing , condēned by the heathē , in Assuerus Court in their greatest pomp and excesse that euer we reade of , and registred in Gods book for that cause , be witnes : although we cānot imagin that euer it was practised in halfe so odious a maner , as it is ordinarilie with vs euerie where , in scorning the Lord to his face , and sacrificing to Satan . Our cloakes of Ciuility wil proue but Adams figleaues . Inquire of your own hearts , whether this be not the generall verdict of all whom God hath touched , or who retaine any of their ancient feeling ; yea whether the very blind may not grope it ; that there was neuer such a declining to all loosenes , opē prophanenes & euen Atheisme heard or read of in any age , where the Gospell was professed , nor that sinne was practised with so high a hand . And then answere plainly , whether the Lord may not iustly get himselfe glory of vs , in the declaration of his iustice , and the power of his wrath against our sins ; seeing the riches of his mercies in sparing and deliuering vs , haue made vs so far to exceede , as to deny the tokens of his wrath , and despise him to the face ; scorning and hating nothing so much as a holy care to serue him according to his wil. Or what followes amongst men ( euē the most equal & merciful ) after the third admonitiō at most , but the due execution & final expulsiō ? And whether we haue not iust cause to feare and seeke to pacifie his wrath ? Or whether hee may not most righteouslie cause his owne children to crie in feeling the miseries which haue not cried out in seeing the abominatiōs , & seeking to pacifie him : and also whether hee may not iustly pluck the world frō vs , which hath so bewitched & plucked vs frō him . And to conclude , whether it be not much better that we each awake and meet him in time with intreaty of peace , because he is so merciful , thē to be awaked of him and crie day and night ( as his people in the Captiuitie ) when it is too late , and he will shew no mercy vntill his work be accōplished vpō vs. Thus hauing presumed this second time , to testifie my heart to al , and my earnest desire of a heauēly vnion , and all happines to Gods Church , & this our nation , I take my leaue ; with my instant praiers that al Gods seruants may haue their eies open , to see the necessitie of this work aboue al other , & their harts prepared to set thēselues forthwith hereunto , ( which hath made me the longer in perswading vnto it . ) The whole successe I leaue to his heauenly Maiestie , whose this work is , & who hath long called vs al vnto the practise of it , looking & wondring that so few haue come to help , and whose only arme hath helped vs hitherto & wil for euer , if we but only cry to him . THREE PRINCIPALL points to be first learned and felt of euery poore Christian , that intends to helpe in this worke of prayer ; the summe where of being in our hearts , will bee as a continuall spurre and preparatiue to prayer , and as the life and soule thereof . 1. The necessitie of prayer . 2. The speciall properties of them that can pray . 3. The power of prayer rightly performed . The necessitie of prayer . 1 WE can neuer come to any assurance that we are in the fauour of God , or his children , before wee make conscience to practise this dutie daily : for the spirit of prayer , ( which makes vs to pray with sighes & grones ) is the earnest and seale of our adoption ; and is giuen vnto vs so soone as euer Christ is made ours by faith ; and therefore in the meane time we stand in state of damnation , and are theeues and vsurpers of that which we haue . 2 We can haue no comfort , that the things which we enioy shal be to our saluation ; but to increase and seale vp our condemnation ; seeing they are only sanctified by the word and prayer ; and for that we receiue them without giuing the Lord his due glory . 3 We cannot looke to obtaine any one thing as a blessing , of al those things which our Sauiour hath taught vs to pray for , nor to turne away any one euil but by prayer : for God hath ordained this to be the onely hand hereunto , saying , Aske and ye shall haue . 4 Seeing euery worldling can speake to his friend , for worldly things ; and euery child can and vseth to run to his louing father making his mone & requests for whatsoeuer he would haue ; how can we imagin that God is our heauenly and tēder Father , or we any thing but merely earth-wormes and worldlings , vntill wee vse to run vnto him daily to beg of him heauenly things , which wee continually and principally stand in need of . 5 If we will be saued we must pray , seeing our Lord and Sauiour , ( who will saue only those that obey him , and destroy all the rest , ) hath so oft charged vs to pray , and to pray continually , as the importunate widow ; teaching vs also , so plainly how to pray ; leading vs by the hand , if we will be guided by him ; and made vs such gracious promises if we wil pray ; and contrarily describing the accursed Atheists to be such as call not vpon his name . 6 Lastly , the Lord our merciful God , at this time especially cals vs all that are in any fauour with his Maiestie , to steppe vp into the breach to stay his hand for being auenged , for the generall ouerflow of iniquitie in all estates ; concerning which all naturall men could say long agoe , that God must needes bring some terrible plague vpon our nation , without speedie repentance ; which indeed hee had done sundrie times since , ( but * thrice aboue all other , neuer to be forgotten ) had not his hand been wonderfully stayed : and we notwithstanding since insteed of repenting , haue growne much worse in euery kind of iniquitie , being now become not only secure , but also hardned in all our euill courses , to make but a sport of sin , and a scorne of al those who make any conscience to walk in the waies of the Lord ; so that hereby our sin must needs be increased to the vttermost , and much more considering the Lords most miraculous deliuerances of vs ; his continuall threatnings and admonitions by his seruants proclayming his wrath ; warnings from heauen and earth ; a continued pestilence for so many yeeres together , visiting euery corner of our Land ; the raging of the winds and waters , to such a terror and desolation : the sword set to our very hearts ; the graue prepared for vs by our enemies , yet wee deliuered , and sundrie of them throwne in as our ransome . Now after al this , and that in the cleare light of the Gospell , with innumerable mercies besides , & sundry promises of our amendment wee waxing still worse and worse , and now without all hope of recouerie ; how can it be but the Lord must needes waxe wearie with forbearing ; or what comfort can bee left vs but onely the instant prayers of Gods faithfull seruants , either to stay his hand still , or to secure vs to bee hid in the euill day ? If all this cannot awake vs , yet this one thing well considered , will vndoubtedly rouse vs , as the certainest euidence of vengeance approching , that those enemies by whō he hath so oft threatned vs to auenge his quarrell , and whom we al know by long experience to thirst most greedily after our blood , are againe increased in number , pride and malice , after the time that we had thought them quashed for euer rising , or once daring to shew their faces againe : that knowing their holie father , the bloodie positions , Machiauellian plots and practises of their cursed religion in all countries , we must needes see our selues in imminent danger of vtter destruction euerie houre , more then that mightie arme shal still protect vs , which wee see to bee iustly stretched out against vs for our sinnes , and the power of praier which hitherto hath staied it , to be fearfully abated . THE SPECIALL PROperties of them that can pray : ( for as Iosuah told the people they could not serue the Lord , so euery one cannot pray ) and these euidently grounded out of the Lords Prayer . 1 WE must bee the children of GOD , borne anew by his Word and Spirit , hauing some assurance of his fauour , and a desire to grow therein ; carrying alwaies childlike affections to his Maiestie : for we must come to him as to our deare Father , and be able by the Spirit of adoption to call him Abba , oh Father . 2 Wee must euer come vnto our Father only through his beloued Sonne , by whom we are reconciled , made his children , and kept in his fauour ; and withall in a true sense of our vnworthines to bee called his children , or make any request vnto him : and so we must make our petitions only in the name of this our Lord and Sauiour , in whom alone our Father is well pleased : begging in faith ( that is ) in full assurance to be heard for Christs merit , in whatsoeuer wee request of our tender Father . 3 We must come in all humilitie before his heauenly Maiestie , remembring we are but dust and ashes ; yet full of heauenly affections ; able to lift vp our harts vnto him , and to bee onely conuersant with him in the heauens for the time of prayer principally ; hauing all our thoughts separated from the earth , and all earthly cogitations ; because we speak to our Father which is in heauen . 4 We must be brethren of brotherly and tender hearts towards all the children of our heauenly father , ( that is , all those who soundly professe the Gospell of Christ in word and conuersation ) because our heauenly Father will haue vs hereby both to declare and increase our loue ; praying all one for another , and in the name of all , as deare brethren and feeling members ; crying earnestly for all : Our Father . 5 We must be such as are zealous for the glory of our heauenly Father ; desirous both to behold his glory , shining brightly in all his workes , and chiefely in his heauenly word ; and labouring to draw all others to a like reuerend admiration thereof ; making this the end of all our indeuours , that our heauenly Father may bee honoured ; and casting all our thoughts which way we may gaine him any glorie ; more afraid of dishonoring him any way , or offending him , but euen in our thoughts , then any euill that can befall vs in the world ; and such as vse to mourne for all the dishonors done vnto God his heauenly Maiestie ; that we may euer both truly begin and end our prayers with this feruent desire ; That his great name may be glorified , because all kingdome , power and glorie are only his for euer . 6 Such as first seek his kingdome and the righteousnes of it ; that is , the inlargemēt of the Church wherin Christ raignes and is magnified , and so the spreading of his true religion , and of all the meanes belonging to the conuersion and sauing of his elect ; with the vtter ouerthrow of all false religion and vngodlines , whereby Satan and Antichrist do raigne , vsing all diligence for sauing ourselues and others : ) that being heere partakers of his kingdome of grace , wee may euer after raigne with him in glorie : and also such as long and waite for the comming of our Lord and Sauiour Iesus Christ. Otherwise how can wee pray in truth : Let thy kingdome come ? 7 We must bee of an holy conuersation , as the loyal subiects of this heauenly kingdome ; striuing to know the will of our heauēly Father , in al things which concerne vs ; and such as make conscience of euery tittle of his word , as Noah and Moses : who in all things as the Lord bad them , so did they : able to say as Dauid , I am heere Lord to do thy will , I am desirous to do it as cheerefully as the Angels in heauen ; readie with Abraham to leaue all at the Lords commandement , and offer vp whatsoeuer is dearest vnto vs in the world ; and to receiue any triall with patience and thankfulnes , and with Paul , not onely ready to bee bound , but to die at Ierusalem for the name of Iesus . Or else we can neuer pray in sinceritie , Thy will be done in earth as it is in heauen . 8 Such also as labor to depend whollie vpon the Lords fatherly prouidence , and watchfull protection , for this life , and all the comforts of it ; in a feeling of our owne naturall frailtie , that if hee but take away our breath wee are gone , and cannot of our selues continue one minute ; and withall , that wee are neither worthie of , nor able of our selues to get the least crumme of bread , much lesse to cause it to do vs any good ; and therfore such as vse to beg it euery day from our heauenly Father , and that as well for the poore as for our selues , being liuely touched with their miseries ; desirous to imploy that which he bestowes vpon vs , to his glory and the good of his children ; labouring ( as Iacob and Paul ) if we haue but bread to be therewith content : such as neither trust in the abundance of meanes , nor faint in the want of them ; but onely vse all meanes appointed to serue his diuine and fatherly prouidence , casting all the care for the successe vpon him alone , being assured that he cannot faile vs , nor forsake vs of that that shall be best for vs ; ( so far as may stand with his owne glorie and the good of vs his people ) at least so long as we endeuour to honor him , walking as his obedient children : without this we can neuer pray aright ; Giue vs this day our daily bread . 9 We must bee such as vse to trauell vnder the burden of all our sins , especially presumptuous and scandalous ; in the sense both of the multitude & haynousnes of them , & also our misery by them , vntill we be throughly washed from thē in the blood of Iesus Christ ; as hauing no other meanes of deliuery or satisfaction : feeling with Paul the corruption of our nature , and our daily infirmities to be as a death vnto vs ; and hereupon vsing to crie instantly in the eares of the Lord : Forgiue vs our trespasses ; neuer giuing him ouer vntil we obtaine this assurance . 10 We must be voide of malice , and such as vse to pray for our very enemies ; and are readie to doe them any kindnes , wherby to gaine them to Christ , or leaue them more without excuse ; because then wee haue this assurance to bee forgiuen , and not else ; neither can we say in truth Forgiue vs our trespasses , as wee forgiue them that trespasse against vs : but pray for a curse vpon our selues . 11 Hauing a continuall sense of the danger we stand in , of falling into some sinne euery houre , to the dishonor of our heauenly Father , and prouoking his displeasure , with innumerable euils following thereupon ; through the deadly malice and subtiltie of Satan , who hath the aduantage of our corrupt nature , and all things in the world to beguile vs : fearing alwaies lest for our sinnes the Lord should leaue vs in his hand ; and thereupon such as are carefull to keepe our rankes , and the watch of the Lord. That wee may continually pray in feeling , Leade vs not into temptation , but deliuer vs from euill . 12 Carrying alwaies a reuerent and thankfull acknowledgement of his absolute kingdome , power and soueraigntie ouer all creatures , that hee ouerrules both the rage of men and diuels , and all other things in heauen and earth , disposing all to his owne glorie , and the saluation of his obedient subiects and children ; that we may be euer able to sound forth with thankfulnes , For thine is the kingdome , power and glory for euer and euer . 13 Lastly wee must bee such true beleeuers , as being assured that hee will graunt all that we beg , as shall bee most for his own glory , and the greatest good of his elect , do rest our selues wholly vpon his fatherly loue , being able in thankfulnesse euer to say : Amen ; Lord let it be so as we doe assure our hearts it shal bee . THE POWER OF true Prayer . 1 WHen we are such sound Christians , and vse to pray in this manner , wee shall haue a certaine assurance that we are Gods children , and in his fauour , and such as shall be saued vndoubtedly : for this is the Lords seale and the earnest of our inheritance . 2 We shall haue a comfortable and sanctified vse of all things wee enioy . 1. Tim. 4. 5. 3 We shall bee sure to obtaine whatsoeuer he hath taught vs to pray for ; so far as shal be for his owne glory and our good ; for the very forme of prayer containes a most gratious promise ; that so asking we shall obtaine : otherwise our Sauiour would neuer haue taught vs to pray so ; assuring vs that if wee aske in faith we shall haue , and that according to our faith , it shall bee done vnto vs. 4 The seruent prayers of a few of vs , being such as are described , shall doe more for turning away any iudgement from the Church ; discouering and ouerthrowing the deepest plots of Gods enemies , or for procuring any blessing to our Land , then many of our valiantest souldiers and wisest polititians ; or then many thousands of our enemies , & hundred thousands of the wicked ioyning with them to prouoke the Lord by their sins , can doe to bring a iudgement vpon vs. For wee know how many times that one Moses staied the Lords hand , that he could not destroy his people ; and also that Eliah was the Chariots and horsemen of Israel ; yet were they men subiect to like passions that we are : for our God is still the same of infinite compassion ; and therefore looke what Gods seruants haue been formerly able to doe by their praiers , the same shall wee doe still , so farre as shall be necessarie , if we striue to walke in their steps . So that we haue no cause to feare , sith one of them alone could so farre preuaile with the Lord , but that many of vs ioyning as an a mie to compasse the Lord about with our prayers and teares , may much more ouercome his heauenly Maiestie , if our hearts and hands be steadie with Moses ; especially he hauing shewed such tokens of his compassion and loue towards his chosen flocke amongst vs , as neuer in any age more : and now calling vs also to stand vp in the breach , hauing assured vs that the innocent shall deliuer the Iland . Therefore all of vs that feare the Lord , must cheerfully each incourage one another to this dutie , confirming the wea●●e hands and wearie knees ; being certainly assured of this at least , that though the Lords decree should bee gone forth against vs for all our exceeding prouocations , and that hee would not spare the whole at our prayers , ( whereof notwithstanding we may haue gratious hope to the contrarie , if we can but find our harts feruently set to this dutie of prayer ) yet we shall saue our owne soules , and the Lord will bee vnto vs as a sanctuarie , whereas otherwise , if such a iudgement come vpon vs , as hath been so oft almost fully executed , ( which the Lord in mercie still saue vs from ) we are all accessary to it , who haue not sought in time to turne it away , and accursed with Meroz , because we came not to helpe the Lord against the mightie : and so shall find nothing but feare and an euill conscience to chase vs : whereas on the contrarie wee shall be strong and couragious as Lions whatsoeuer come to passe ; knowing that euen in the midst of the fire there he will bee with vs , that the flame shall not so much as kindle on vs ( more then he wil dispose to his own exceeding glorie and our endlesse comfort ) and also in the flouds that they do not ouerwhelme vs. A MOST HEAVENlie and sure rule according to the whole Lords Prayer in order : whereby wee may grow to strong assurance and much power in Prayer . LIue alwaies as an obediēt child , in the eye of thy heauenly Father ; humbled in the reuerence of his most holy and glorious Maiestie , and in the sense of thine owne vilenesse and vnworthines to be called his childe ; longing vntill he take thee vnto himselfe into the heauens ; studying what way thou mayest * honor him most in the meane time : and that first by yeelding all obedience to the lawes of his kingdome , and gayning moe thereunto : attending continually what his diuine will and pleasure is concerning thee , chiefely in thy particular calling , and the charge committed vnto thee : and then thou shalt surely find him God all-sufficient vnto thee , more tender ouer thee then euer was father or mother , performing vnto thee all his promises according to all thy petitions , for this and for the better life ; and sealing vnto thee a plentifull assurance of the free pardon of all thy sinnes in the blood of his Sonne Iesus Christ ; and that he will saue thee from the tempter , and all euill that they shall not hurt thee : That thou shall be able with all ioy and thankfulnes to acknowledge vpon happie experience , his absolute kingdome and power , and so to giue him continually with all his holy Angels , all glory , praise and dominion , resting thy selfe most fully satisfied in his onely loue and fauour for euer and euer . THE SVMME OF all in other words , most plainly ; for the vnderstanding of the simplest . OBserue diligently the Watch of the Lord ; growing daily in the practise of euery Commādement , and faith in all his promises : and keepe in thy heart a Catalogue or short summe of thine owne chiefe sins , wants and infirmities , together with the maine sins and wants of the Land , and tokens of the Lords wrath due therunto ( gathered by wise obseruation according to the rule of the Watch ) and withall set before thee the infinitnesse of the Lords loue and compassion towards his , with his speciall fauours towards thy selfe : and then pray feruently in faith to thy heauenly Father , looking stedfastlie at Iesus Christ thy Sauiour ; crying onely in zeale for his glorie and kingdome ; and thou shalt bee able to pierce the heauens ; to preuaile with God as Iacob , and much more with men ; and finde by good experience the truth of that promise , that before thou callest God will answere ; and whilest thou speakest hee will heare . THE PERFECT RVLE AND SVMME of Prayer . Our Father ] Oh Lord most holy and glorious , terrible to all the wicked , but most gratious and ful of compassion towards all that desire to obey al thy Commaundements : we that are but dust and ashes , children of wrath by nature , and most rebellious of all thy creaturs , dare not of our selues once lift vp our eies to heauen . Father . ] Yet neuerthelesse seeing it hath pleased thee to receiue vs for thine own children by grace , thorow thy Son Iesus Christ , by whō thou hast purchased & ordained vs to eternal glory , and giuē him to be our mediatour ; wee come before thee , ( oh Father ) in his name ; magnifying thee for this fauour , beeing the greatest happines that euer could befall vs. Increase in vs daily this assurāce , by making vs to grow in repētance & faith ; & framing vs to the image of thy Son , in al knowledge ▪ loue & obedience ; wholly changing and renewing vs , that wee may bee no longer strāgers from thee , but may delight to be euer in thy presēce , hearing thy voice or speaking to thee in prayer , crying , Oh Father . Our ] And that it may bee more euident that thou art our Father indeede , giue vs grace to loue thy childrē aboue all other for thy sake : and each so much more , as they more excell in vertue , and are more deare vnto thee , that we may daily remember them in al our prayers , saying ; Our Father : And delight in their companies onely , as those with whom we shal liue for euer . Knit our harts in brotherlie loue , that wee may tenderlie comfort & edifie one another , afraide of grieuing or hindering , & much more of turning anie one out of the way of life . Let our holie agreemēt in al the substance of thy truth , with our ioint profession to walk together in the path of life , bee of more force to vnite vs , then all the trash of the world , or cunning of Satan to diuide vs. Are we not all that so walke , thine owne children , and coheires of thy kingdom ; notwithstanding all our imperfections and some lesse diuersities which must accōpanie vs while wee are in the earth . Cōfoūd therfore all deuices working this diuision , to thy dishonor & reioycing to our enemies , who thus conspire to worke our shame & ruin , if it were possible . Let vs neuer rest vntill wee finde these hartie affections towards al thy childrē , that heereby we may know certainly that we are trāslated frō death to life , whē we can pray , Our father . VVhich art in heauen ▪ ] And whereas thou raignest in the heauens where thou hast prouided throns for vs , humble vs stil more , in the sense of thy greatnes ; seeing we are but poore wormes crawling in sin . And yet so lift vp our hearts vnto thee , y t wee may bee with thee , esspecially in all our prayers ; lōging to behold thee face to face : & let our cōuersation be so heauēly , that the world may see that wee are thy heauenlie children trauelling towards thee , & our selues may grow vp to a full assurance that heauē is ours , reserued by our Lord & Sauiour for vs , & all creatures euer to do vs good . Hallowed ] And seeing thou hast vouchsafed vs onelie this honor , to be the heires of thy kingdom , whereas thou mightest iustlie haue lefte vs with the wicked to euerlasting perdition . Giue vs grace euer to testifie our thankfulnesse , seeking in and aboue al things to honor thee . Opē our eyes to behold thy power , wisedom & goodnes shining in all thy works , & much more in thy heauēly word chieflie in all thy iudgmēts vpon thine enemies , & mercies towards thy children , still shewed euery day . Make vs able to cōsider of , and set forth the prayses belonging to thee therein , both in word & deed ; y t by vs thy great name may be knowne in all the world . Aboue all in that wherein thou hast bin magnified before our eyes , in shewing thy fatherly care for vs , & wrath against our enemies : how for dishonoring thee in abusing thy Gospel , and al thy blessings bestowed on vs aboue all people ; thou hast not onely corrected vs tenderly with thy milder rods , but hast also sundrie times raysed vp most cruell enemies , threatning not onely to take away the Gospell , but our vtter destruction also , and brought them to the very executiō of it , because we would not hearken and turne vnto thee according to thy mercies : yet euer when we haue cried vnto thee , thou hast plucked thē backe in the instant , and taken vēgeance for vs : so as we haue oft thought y t they durst neuer haue attēpted the like againe : & so , as if the most barbarous nations had receiued but the least of our deliuerances with our meanes they would haue repēted long agoe , as wee haue oft promised . Oh gracious Father make vs euer to acknowledge this , & to see that thy anger is againe more fearfully kindled , for that these our enemies , ( as our sinnes ) do stil increase in number and malice , without hope of leauing off their practises , vntil they haue wrought either ours or their owne endlesse ruin . Good Father , let this token of thy wrath , ( together with the arming of the dumbe creatures , both windes and waters so oft threatning our destruction , for the ouerflow of all iniquitie in euerie place ) preuaile so mightily with vs , that wee may all presently seek to appease thine anger . Diddest thou not before y e bloodie and fiery conspiracie warne vs all from heauen ( as thou didst Ierusalem ) inclosing vs in a fiery tent with pillers of darknesse , of fire & blood ( foreshewing vs as by y t which followed we may iustlie deeme ) y t bloodie destructiō which was towards vs ? Did not many of our hearts trēble at that sight , causing vs to seeke more earnestly to turne away the future euils ? And feared wee without cause ? Had it not bin effected indeed , and we all inclosed in the most dark , fiery and bloody tent that euer y e world heard of ; if y u hadst not heard the prayers of thy poore children , in the verie instant , and remembred vs in mercie ? And shall wee remain senselesse still in the middest of the tokens of thy wrath , making the whole land to trēble at the report of thē ? Saue vs from that the heauiest iudgmēt that euer fell vpon the hart of man , wherby not onely the Egyptiās , but also thine owne people were prepared for their final desolatiō , so oft threatned by our Sauiour , that by seeing wee should see & not perceiue , but haue our harts more ful ( by al y e means vsed for our repentance ) lest we should conuert & be spared . Opē our eyes to see our fearful estate , and how farre this iudgemēt hath seased on vs already . Conuert vs & we shal be cōuerted , & not harden our selues against the tokens of thy wrath , thy word and seruants . Oh leaue vs not vnto thē whose mercies are crueltie , to cause them to blaspheme , but let vs still fall into thy hāds who pitiest vs whē thou smitest vs , and in wrath remembrest mercie . Though our sinnes be haynous to anger thee , yet let the cry of thy seruants still preuaile . Hast thou not saide it , that the innocent shall deliuer the Iland ? and dost thou not cal vs to stand vp in y e breach , because thou wouldest not destroy vs ? Hast thou not beene wont to pardon whole natiōs at the prayers of a few of thy seruants ? Therefore we thy remembrācers ( knowing that thou art still the same , as to thy seruāts in former time , and wee as deare vnto thee ; and that thou cāst denie vs nothing which we beg in thy Sonnes name , according to thy will , for our good ) doe humblie intreate thee , to glorifie thy mercie in pardoning our sin , and turning vs speedilie vnto thee ; but make thine enemies to feele thy hand , & those chiefely , who haue as Balaam caused vs to prouoke thee so grieuously , that we haue been so oft in so fearefull danger , by our backslidings and rebelliōs . Get thy selfe glory vpō thē as vpon Pharaoh , that whē thou hast deliuered vs and ouerthrowne thē , as fundrie times thou hast begun , wee may sing praises , and euer keep a remembrāce of thy mercie . Let vs bee afraid of obscuring any part of thy glorie ; and much more of seeking our own honour , or taking any part of thine honour to our selues , being proud of thy gifts . But aboue all , keep vs from dishonoring thee , by our sinfull liues amongst the wicked , to cause them to blaspheme . Let this bee our honor to honour thee , and contrarily our greatest dishonor . Strēgthen vs to walk so vprightly , that others seeing our good workes , may glorifie thee , and wee may weare the reproch of the wicked as a crowne . So kindle the zeale of thy glorie in our harts , that we may bee grieued continually for all the dishonors done vnto thee . And that insteede of being ashamed of thee , or any part of thy truth , we may euer professe it with all holie wisedome , and boldnesse as our chiefest glory ; that our Sauiour may acknowledge vs before thee in the presēce of men & Angels , to be the heires of thy kingdom ; whē he will denie all other , as those whom hee neuer knew , to their endlesse confusion . Thy kingdome come ] And whereas thou ( oh Father ) art chiefly glorified in the increase of thine owne people which obey thy word , amongst whom onelie thou raignest , and especiallie when thou causest thy religion & people to prosper against all the power of hell : Grant thy Gospell whereby thou conquerest & rulest , to be sincerelie preached euery where , and make it so powerful that it may destroy the kingdome of Satā & Antichrist ; & gather all thine vnto thee , that so thou mayest hasten thy glorious kingdome . And to this end , raise vp Kings and Queenes to nourish vs with the word of life , & preserue vs from the rage of all our cruel enemies , especially that bloody Antichrist : and for those that are such already , make thē ten times more , accounting this their greatest dignitie to haue the bringing vp of y e heires of thy kingdome committed vnto them . And as it hath pleased thee to settle this kingdome in so great peace amongst vs , deliuering vs frō that blood thirstie whore of Babylon , & to cōtinue the same beyond all former expectation vnder our dread Soueraigne , so indue him with such an abūdant portiō of thy Spirit , according to that high dignitie laide vpon him ; and with such tender affections towards thy children , that in token of true thankfulnes for all his dominions , & chiefelie the wōderfull deliuerances of his Maiestie & his , ( and of all vs thy people principally by him ) hee may set himselfe with Iehosaphat and Ezechiah , & other worthie Kings of Iuda , to inlarge thy king dome , & promote thy pure religion , destroying al vngodlines ; and to procure each way the good of vs thy poor childrē cōmitted to him ; that al we being still more loyallie affected , as toward our most happie nursing father vnder thee , & as al the good people were towards Dauid , may euer sound foorth thy praises for him , and pray earnestlie for his preseruation , & of our Queene with all their royal progenie , that his kingdome may bee established vntill Christ shall come , to resigne vp this earthly scepter and raigne with thee eternally . Giue all our Rulers y e same heart , y t they may be as the hāds of thine annointed in euery place , for this purpose . And as thou hast ordained chiefely to finish thy kingdome by the preaching of thy Gospell , which thou did dest first spread by thy holy Apostles subduing the world therby , so wee pray thee to send foorth such powerful preachers into euerie congregation , which may not cease to admonish euerie one with teares : framing thēselues by all holy meanes to win all ; afraid of the least offence , which might hinder the saluation of anie one . Awaken at length all sorts of vncōscionable ministers , drūkē with y e blood of their people ; that remēbring the crie of Abels blood , they may be thinke themselues in time what to answere when Christ shall come : and either giue thē repentance & care for their peoples saluation , or free them frō thē , and cōmit thē to such by whō they may bee brought into obediēce to the lawes of thy kingdome ; that thou alone maiest raigne as Lord amongst them , Antichrist being cast out vtterly , with al things whereby hee hath kept any of thy people vnder his slauerie , or seekes to pull them into Babylon . Deface ( oh Lord ) all the prints of his Idolatrie , and cut off all hopes of euer building vp Babel againe . And seeing the chiefe glorie and safetie of thy kingdom , is in the vnity of thy subiects ; take away , good Lord , all causes of contentions . Confound all the plots of cursed Balaam , who knowing that no kingdome diuided can stād , seeks to rend thy Church in peeces , the easier to preuaile against it , when thou art also departed from it ; as euer Satan hath beene wont . Graunt y t we may buy this peace , with the losse of all , except thy fauor , that al sorts seeing our holie agreemēt , may ioyne themselues vnto vs , and come into the bosome of thy Church . And moreouer , sith thou wilt haue euery one to helpe to build vp thy kingdome , and to saue others by bringing them therunto , graunt vs more care , not onely for our charges committed to vs ; but for euerie one tied vnto vs by any special bond that wee may take euery first occasion for gaining them vnto thee , by all holy meanes . Let vs not rest before they be safe . And that wee may preuaile the more , giue vs ( oh Lord ) a sweet feeling what a blessed thing it is to be of thy kingdome , & partakers of thy glorie : euen to be Kings & Priests vnto thee ; and what happines there is in liuing such a holy conuersation , & how wretched the state of all other people is , being bōdslaues of Saran , and reserued for hell . Graunt vs to liue in all things , as thy obedient subiects , that wee may passe frō this kingdom of grace into thy glorious kingdome . Make vs to feare the occasiōs of backsliding , that wee neuer so much as once look back vnto the world , but hie fast towards heauē where our Sauiour keeps possession for vs. Destroy in vs all our corruption , wherby Satan preuailes against vs. Hastē that day when the differēce shall appeare between vs and thē that feare thee not , whē we shal raigne with thee for euer . And because wee now liue by faith , and not by sight , the wicked oft flourishing whē thy children are afflicted : Oh Lord increase our faith in all thy sweete promises , y t through the comfort of it , & power of godlinesse , we may grow vp to a full assurance , that wee are the true heires of thy kingdome and ouercome all hinderances , that being faithful to the death , we may haue the crown of life . Fill our hearts with such peace & ioy , with all the fruits of righteousnes , that all may see to what kingdome wee belong , and wee feeling y e beginning of it here , may enter into thy heauenly ioy . Thy wil be &c. ] And that our childlike affectiōs , with our zeale & thākfulnesse , may more appeare to all y e world ; quicken vs to do thy heauēly will , chiefelie wherein thou hast shewed vs how thou wilt haue vs walk , that wee may do it cheerefullie , as the Angels . Accept our will for the deede . Let it be our chiefe desire to stād in thy presence , to enquire by all holy meanes what thy diuine pleasure is : and euer so soone as thou hast made it knowne vnto vs , giue vs Dauids Eccho , to say I am heere Lord to doe thy will , thy law is within my heart . And whereas it is thy decree , that thorow many troubles wee must enter into thy kingdome ; ( good Father ) subdue our corrupt wils to thy holy will , that hūbling our selues vnder thy hand , we may trie & reforme our waies immediately , without once whispering against thee : knowing y t in loue thou so workest our good in all our trials , and wilt giue vs a happy issue in thy due time . And if it shall bee thy good pleasure to cal vs to suffer for thy name ; keepe vs that we may suffer as thine owne children for righteousnes , and then to take vp our crosses with thankfulnes , reioicing that thou countest vs worthy that honour , looking stedfastly at our Lord & Sauiour , who hauing ▪ first troden y t way before vs , sits for euer in glorie at thy right hand . But keepe vs that we neuer do any thing against thy reuealed will , to procure therby neuer so great a good ; seeing thou canst and wilt effect whatsoeuer is best without our sin . That wee may euer truly pray ; Thy will bee done in earth , as it is in heauen . Giue vs this day &c. ] And thou ( oh deare Father ) when wee are such ; that y e world may see thy tēder care ouer vs , and how thou fulfillest thy promises vnto vs , & that wee may the better attend the seeking of thy glorie and good pleasure ; vouchsafe vs the cōforts of this present life . Shew vs thy loue in prouiding for vs in due time . Direct vs to vse all painfulnes and holy wisdom , chiefely in our particular calling , with all the meanes to serue thy prouidence : auoiding whatsoeuer may hinder our comfort , or hurt our estate . Graunt vs to hide our selus vnder thy watchful protection , knowing that our times are in thy hand , to continue as pleaseth thee ; and to consider that of our selues , we cannot prolong our liues one minute , nor haue any power to get one morsell of bread , vnlesse thou both shew vs the meanes , assist vs to vse thē , & giue a blessing to them . Hūble vs here in , that wee are not worthie the least crumme of bread , which we are taught to beg daily : and that wee are but vsurpers of it , and of whatsoeuer else we haue , vnlesse we be in Christ ; because wee hauing lost all , can haue no right to anie thing vntill it bee restored vnto vs in him who is Lord of all . Increase our assurance that thou hast giuen him vnto vs , y t we may haue a true title to whatsoeuer wee enioy . Blesse thy good creaturs to nourish & comfort vs. Giue vs contented hearts though wee haue but bread , acknowledging thy fatherlie prouidēce as wel in want as plentie , and that thou wilt make euen bread sufficient when other means faile . And if we shal come to haue no more but for the present day , nor any meanes of succour ; then strengthen vs to cast our selues vpon thee without fainting , and to shew that we liue not by bread onelie , but by thy power & tender care and blessing Certifie our consciences , that though wicked men may bee hunger-starued , yet thou wilt neuer let any of vs that serue thee , being heires of thy kingdome , to wāt any thing that is good for vs , but wilt work extraordinarilie causing our enemies to feede vs , or the fouls to bring vs meate , rather then we shall want . Keep vs therfore from carking cares aforehand , for prouision for vs or ours , & much more from murmuring , whereby thou art dishonored & prouoked . Make vs able to sanctifie thee , vsing only the means for thy protection & prouidēce , cōmending our selues wholly vnto thee , being certainlie assured that thou canst not faile vs. And whē thou dost bestow thy gifts vpon vs , make vs to behold thy good nesse in them , vsing thē holily , & neuer abusing them to satisfie our lustes , or to puffe vs vp , or set our confidence & loue vpon thē ; but that wee may imploy them to maintaine thy worship & seruice , and performe all holie duties , especially for the reliefe of thy children , for whom we are to praie daily , and to whom thou hast giuen an interest in the vse of them ; that so we may shew our thākfulnesse to thy heauenly Maiestie , loue to thy childrē and chiefelie the most excellent , and therein the true practise of the Communion of Saints , wayting for the ioyfull sentence , Come ye blessed of my Father , receiue the kingdome prepared for you &c. Forgiue vs our trespasses . ] And whereas our sins onely doe hinder , & turne from vs all these blessings which we haue begged ▪ and bring innumerable euils vpon vs , insteede of thē , & so make vs most vnhappie , wherupō thou hast taught vs to crie euerie day , forgiue vs our sinnes ; Pardon ( good Lord ) and remoue all our sinnes out of thy sight . And to y e end that we may neuer giue thee rest vntill we haue gotten this assurance ; teach vs that herein is all true happines , and without it we are most miserable , & without all hope of comfort . Shew vs also the haynousnesse of sinne , declared in the fearefull punishment of thy most glorious Angels , the excellentest of all thy works , whom for one sinne thou diddest throw downe vnto hel to be reserued in chaines of darkenesse to the iudgemēt of the great day . And after wards in our first parents cast out of their happie estate accursed in themselues and all their posteritie , euen al vs , vntill wee obtaine deliuerance by laying hold of our Lord and Sauiour . Make vs able yet more plainely to behold the same , not only in the generall destruction of the olde world ; turning Sodom into ashes ; preparing hell for an euerlasting punishment to all vnbeleeuers and impenitent sinners ; but also in thy seueritie against thine owne children , as in cutting off Moses ( onelie for that hee did not sanctifie thee at the waters of strif ) that he could not enter into Canaan , after hee had led thy people forty yeers and now brought them to the borders of it . And besides the heauy punishmēt of Dauid and his house all his life long , and the fearefull iudgemēts on many of thine owne faithful seruāts . Teach vs to cōceiue aright of the vilenesse and danger of sin hereby , that the least sinne of thine elect could neuer haue bin ransomed , but by the sacrifice of thine owne deare Sonne ; and how thou diddest powre out vpon him the ful viols of thy wrath , to cause him to crie , my God vvhy hast thou forsaken mee . Giue vs a continuall meditation hereof , and of the innumerable euils which euerie sinne brings on thine owne children , vnlesse they bee preuented by speedy repentance , especially depriuing vs of all true comfort and power in praier , so long as wee remaine therein without repētāce , besides y e losse of many extraordinary fauours . Shew vs withal how our sinnes increased , being committed not onely against thy glorious Maiestie , but also against our high calling , and all thine abūdant mercies with so strong means to restrain vs , besides so many vowes and promises of amendment , & that after pardon formerly obtained and sealed vnto vs. Grants vs some sight also of the multitude of our sins , not onely in breaking thy Commandements , in thought , word or deed , but euen in omitting anie part therof , or doing it without all our heart ; besides the sin of our first parents whereof wee are all guiltie ; and the corruption of our sinful natures whereby wee are so infected with sin , that wee are inclined vnto euil cōtinaully ; & vnable to thinke anie thing but that which is sinfull ; so little moued by thy iudgemēts or mercies , to make anie right vse therof . Giue vs such a liuelie sense hereof , & of our daily frailties , in●rmities & noysome lustes , flowing from this lothsome sinke , that in the feeling of this bondage of our corruption , wee may euer sigh , desiring to be deliuered therefrom . Set before our faces also the grieuous sins of our youth , & much more those which we haue committed since our high calling , contrarie to our consciences , and whereby wee haue dishonored thee to the reproach of thy Gospel , griefe of thy seruants , or hindering the saluation of any soule : that by al these we beholding the infinitenes of our debt , and our great misery therby , that we may runne continually to the fountaine of thy Sonnes blood , which is open to all the house of Israel for sin & vncleannesse , crying , Wash me thorowlie from my sin , purge and purifie me . And yet that the vgelie view of them may not vtterly dismay vs , as though we could not be purged frō them ; comfort vs in the infinite worth & merit of thy Sonnes blood which is al-sufficient to cleanse vs thorowly , although wee had al the sins of the world vpon vs , so long as wee can crie to be washed therin . But yet seing thou admittest none to this fountaine , but only them that come in true fainth , and vnfaied repentance for all their sins , resoluing to liue a new life , and crying after this fountain : Make vs able in the sense of our vilenes by nature , and our particular sins , to mourn bitterly when wee looke at thy Son whō we haue pearced thereby , and so to hate sinne , that we may be afraid of euer defiling our selues againe , sinning against that precious blood . Helpe vs to trie our repētance & faith to bee such as are sound , & haue beene wrought in vs by the preaching of the Gospel , & do cōtinually increase , which are the certaine euidences thereof . Grāt vs grace to iudge our selues daily , y t we may not be iudged of thee . Remember vs also , we intreate thee againe , for our sinfull Land ; though euen the earth bee corrupt , & the crie of the sinnes exceeding great , yet let the cry of vs thy childrē in euery corner preuaile against y e crie of the sinnes , that thy mercie may bee magnified in all the world . As vvee for giue &c. ] And as thou hast taught vs to pray onely so to be forgiuē , as we forgiue others ; assuring vs that if we do forgiue wee shall bee forgiuen , and otherwise we shall neuer bee forgiuen . Change our malicious and proud hearts , that although we hate y e sins and company of the wicked , and reioice in the execution of thy righteous iudgmēts , and pray daily for the confounding of al the wicked practises and deuises of the enemies of thy Church ; that yet wee may seeke the saluation of al sorts : and for them that are our enemies but vpon priuate respects , giue vs grace to pray earnestly for thē that they may repent & obtaine mercie . And that wee may seeke to pacifie them , by offering them full satisfaction , and doing them any good , so far as may stād with their saluation , & the credit of the Gospell , to heape coales vpon their heads , either to gaine them or leaue them more without excuse ; and to seale vp to our selues a ful remission of all our sins therby . Leade vs not into temptation . ] And seing our deadly enemy seekes hourely to tempt vs to sin to dishonour thee , and become his vassals , y t thou mightest leaue vs in his hand to execute his malice vpon vs , and bring vpon vs al the euils which follow sinne , wherupon our Sauiour hath taught vs to pray , Leade vs not into temptation : Open our eies ( good Father ) to see our continual danger ; and first for the multitude of damned spirits ranging vp and downe as roaring Lions to deuour vs. Teach vs to know that they are able to bring vs to as fearful sins as euer were committed , & to destroy vs vtterlie in a moment with all that wee haue , if thou giue them leaue . Acquaint vs with their subt●lties in fitting their temptations to our particular estates and dispositiōs which they know , by dogging vs euer , & taking their aduantages to solicite vs to those sinnes , whereby they haue most preuailed against vs formerly or against other thy seruants ; and how they are wont also to draw vs on by degrees , as first to yeelde to some smaller matters which are accounted no sinnes ; or to thrust our selues carelessely or with our warrant into the danger and occasions of temptation , neglecting the calling laid vpon vs , as Dauid to lie on his bed in the afternoones insteede of looking to the affaires of his kingdome . Make vs able to consider how they haue all the baites of the world , both the credit , riches & pleasures thereof , which they euer hold forth vnto vs , if wee will follow their counsel ; and otherwise threaten not only the losse of all these , but also of all comforts , with hatred , disgrace and many other euils which wee must suffer frō malicious mē , if we wil make such a strict conscience of all our waies , to the verie least duty that thou hast cōmanded . And whereas wee are ordinarilie secure in ouerweening of our own strength ; Shew vs ( oh Lord ) the vilenesse of our corrupt natures , which are euer readie to conspire with Satan to our vtter perdition , & to swallow euery baite which he layeth for vs , without anie feare of danger ; so that wee haue no strēgth , more then thou reachest forth thine hand to helpe vs. Reueale vnto vs also the danger wee stand in frō thy glorious Maiesty , lest y u shouldest leaue vs vp vnto the power of the tempter , and our owne corruption ; to awake vs from our security , for our neglect of thy watch , & carelesse vsing the meanes of grace , or at least for tēpting thee , in not auoiding each occasion of temptatiō . And seing the tempter in all his temptations , hideth the danger & vglines of sin , shewing only the faire side of it , that is , the go●d that wee shall get thereby , and chuseth the subtillest and fittest instrumēts to serue his purpose , as the counsel or example of men of chiefest reputatiō , somtimes chāging himselfe into an Angel of light , neuer comming like himself ; wherby hee deceiues all the world , and oft preuailes with vs thine owne children , at least to presume to sinne , because thou art so mercifull ; Good Father set before vs a cōtinual view hereof , and of the sundry euils which by euery sin wee ha●e vpō our heads ; especially the woūd of conscience which wil certainely come on vs vnlesse it be preuented , & which none can beare . Make vs to know that howsoeuer reprobats may wallow in their filth , and scape vnpunished here , being reserued for hell , and fatted for destruction : yet thou wilt not suffer any of vs thy childrē , who haue begunne to make a profession of thee according to thy word , to commit the very least sin , but wilt make vs feele the smart of it , vnlesse wee preuēt thee speedily by repentance , because thou wilt not bee dishonored by vs , nor haue vs condemned with the world ; & that the wicked may see thy hatred against sin , and what plagues remaine for thēselues for euermore . Yea ( oh holie Father ) let vs feare alwaies lest thou shouldest leaue vs neuer so little , & suspect all our waies , in as much as Satan more maliceth vs , thē any other of the world , and therefore seeks hourely to prouoke thee to leaue vs in his hand , and for that our sins will cause moto blaspheme , hardening thē to perdition , than the sins of any other : wherupon verie few of thy worthiest seruants haue escaped to the end ; without some grieuous wounds , the scarres wherof they haue carried to their graues , to the blemishing their professiō , the griefe of thēselues and all the godlie . And therfore as thou hast giuen vs this only remedie to watch and pray that wee enter not into temptation , so make vs able to keepe this thy watch , and by it to bee better acquainted with our selues , & our particular infirmities , that wee may alwaies weare the compleat armour , chieflie the shield of faith , & thy Word euer in readinesse against each temptation , which w●l put Satā to flight ; that being strēgthned by thy Spirit , we may stand fast in the euill day , & get the cōquest without anie grieuous wounds ; to thy greater glorie , & our owne greater honor in the heauens : Wee do not pray against temptations altogether , knowing the profit that wee reape thereby ; but that wee may indure fighting valiantly and conquering , vntill thou set the crowne vpon our heads . For thine is the &c. ] We haue been bold to beg all these things of thee ( oh holy Father ▪ ) because all kingdome , power & glorie are onelie thine ; acknowledging that we haue receiued all from thy heauenly bounty ; and being assured th thou wilt grāt vs all these things for thy Sonnes sake , and whatsoeuer else is good for vs , so far as shall bee for thine owne glorie , seeing thou art absolute Lord & King in heauē and in earth , and doest dispose , guide and ouerrule all things , as shal make most for thine owne glorie , and the greatest good of vs thine obedient subiects and children ; That we may set foorth the glorie of thy dominiō , and happinesse of thy Kingdom , liuing as thy loyal subiects ; to which wee hereby binde our selues for euer ; and so returne all possible thāks and praise to thy heauenly Maiestie , saying euer , Amē . Be it so ( oh Lord holy & true ) as wee fully beleeue it shall bee . Euen so Amen : Come Lord Iesus , come quicklie . OVr Father which art in heauen ] Oh Lord most holy and most glorious , whose brightnes the Angels are not able to behold , so terrible to all the vngodly , as they shall wish the mountaines to couer them , that they may neuer appeare in thy presence ; and yet a most gratious and tender Father to all thy children that desire to obey all thy Cōmandements : we that are but dust and ashes , and by nature through the fal of our first parents , children of wrath in state of damnatiō , bond-slaues of Satan , and most rebellious of all thy creatures , dare not presume of our selues , once to lift vp our eies to heauen ; yet neuertheles seeing it hath pleased thee of thy free mercie to adopt vs to be thy childrē by grace , through thy Son Iesus Christ , and hast chosen vs hereunto , bought vs with his precious blood , called vs by thy Gospel , sealed vs with thy Spirit , and giuen him to bee our perpetuall mediator at thy right hand , bidden vs to come to thee as to our tēder father , and call thee father through him ; oh deare Father wee present our selues before thy diuine Maiestie onely in his name , magnifying thy mercie that thou hast vouchsafed vs this blessed estate to be thy children , and to haue thy fauor , being the greatest happines that euer can befal mortal creatures . Giue vs hearts ( most gratious Father ) to seek daily to increase this assurance , by growing in repentance for all our sins and faith in thy sweet promises ; frame vs euery day more & more to the image of thy Sonne , in all knowledge of thy heauēly Maiesty ; being affectioned to reuerence , loue and obey thee as our most deare Father , wholly chāged in all the parts & qualities both of our soules and bodies ; that we may be no longer strangers frō thee , as all the wicked are , who bidde thee to depart from them ; but may take our chiefest delight to be euer in thy presence , to heare thee to speak to vs in thy heauēly word , & to vtter all our wants and our whole heart to thee in our praiers , crying , Oh Father . Our ] And that it may be more euident , not only to our selues , but to all the world , that wee are thine own children indeed , giue vs hearts to loue all thy children , being our brethren and sisters , aboue all other for thy sake alone : and euery one so much the more , as they more liuely carry thy image in all holines excelling in vertue , and so are more deare vnto thy heauenly Maiestie ; that we may euery day in all our prayers remember them as our selues , begging alike for them all , saying , Our Father : And that wee may delight in their companies onely , as those with whom we shall cōuerse together for euer in the heauens . Knit all our hearts in this firme bond of brotherly loue , that we may tenderly exhort , releeue , helpe , comfort & support the weakenesses one of another , seeking by all meanes the edifying of others , afraid of giuing the least offence to grieue , and much more to hinder the saluation or turne any one out of the way of life . Let this happie brotherhood and holy agreemēt in all the substance of thy truth , which is able vndoubtedlie to saue our soules , together with our ioynt profession to walke hand in hand , in all the narrow way of life , haue more power firmely to vnite vs , then all the trash , pompe or pleasure of the world , with all the cunning of Satan or Antichrist can haue to diuide vs. Are wee not all that so walke , thine owne children , hauing thy Son our Sauiour , thy Spirit our cōforter and earnest for our ioint inheritance and glorie ; notwithstanding all our infirmitie and imperfections , with some lesse diuersities in iudgement , which must accompanie vs vntill we bee perfect in the heauens ? Confound therefore all the deuices of thine enemies , that worke this euill among thine owne children , to so great dishonor to thy heauenly Maiestie , whereby our enemies insult ouer vs , who haue conspired thus to worke our shame , and to prouoke thee against vs , to leaue vs into their hāds to our vtter ruin , if it were possible . Deare Father , let vs neuer thinke our state to be good , vntill vve carrie these hartie affections to al thy children , studying to knit this bond of loue , being able truly thus to pray , Our father . For hereby we know that wee are translated from death vnto life , because we loue the brethren , and vntill this time we abide still in death . Which art in heauē And whereas thou our Father art highly exalted in the heauen of heauens , and there also hast prouided thrones for vs thy childrē after wee haue suffered a little ; humble vs euermore in the sense of thy greatnesse , together with our owne basenes and vnworthinesse , beeing but poore wormes crawling vpon the earth , & loaden with innumerable sinnes . And yet withall lift vp our hearts alwaies vnto the heauens , there to be conuersant with thee our heauēly Father , minding heauenly things ▪ especially in all our prayers ; longing there to behold thee face to face : and that in the meane time while wee abide heere below , we may be of such heauenly conuersatiōs , so vsing y e world , as if wee vsed it not , that the world may see that wee are not of it , but pilgrims and strangers here , and thy heauenly childrē : and that our selues also may hereby grow vp to a strong assurance that heauen is ours , & all the ioyes thereof reserued for vs by our Lord & Sauiour , and all the creatures in heauen and earth at a league with vs to do vs good , so far as shall stand with thine honor and our saluation , euer readie to helpe in time of need . Hallowed be thy name ] And seeing thou ( oh tender Father ) hast vouchsafed vs this honour aboue the greatest part of the word , to bee thine ▪ owne children and heires of thy glorious kingdom , wheras thou mightest iustlie haue left vs in our sinnes with all the wicked to euerlasting shame and perditiō . Giue vs grace ( good Father ) to testifie our loue and thankfulnesse all the dayes of our life , in studying in and aboue al things which way to honor thee . Open our blinde eyes to this end , to behold the glory of thy wisedome , power , goodnes and righteousnes shining in al thy workes , euen in the basest creature in heauē or earth ; and much more in thy heauenly word ; chiefely in all thy terrible iudgements executed vpon the enemies of thy Church therin reueiled , with mercies towards thy children , and which thou still shewest euery day , especiallie towards our selues . Make vs ab●e to take euery occasion to consider of aright , and set foorth the praises belonging to thee therein , and haue a holie vse of them both in word & deed , y t by vs thy great name may be knowne & magnified in al the world . Aboue all , set euer before our faces ( good Lord ) that wonderfull glory wherein thou hast been magnified in these our daies , and before our daies , in the euident declaration both of thy displeasure against vs of this sinfull nation ; and withall of thy mercy and tender care for vs , and wrath against our enemies ; how for dishonoring thee , by abusing thy Gospell which thou hast giuen vs with such peace and prosperitie , as neuer nation knowne before , thou hast not only corrected our grieuous transgressions and securitie , as a tender Father with thy milder rods of dearth , pestilence & sundrie the like , to bring vs to amendmēt , and cause vs with more cheerefulnes to embrace thy Gospell , and bring foorth the fruits of it : but also raised vp against vs sundrie times , most cruell enemies , threatning not only the taking away thy Gospell , but our vtter destruction also , & brought the enemies to the verie execution thereof , because we would not serue thee with good hearts , according to all thy mercies bestowed vpon vs : and yet euer when we haue cried vnto thee , thou hast heard vs , as thou diddest thy people Israel , and as thou diddest heare Iehosaphat against the Moabits , and Ezechiah and Esay against the proud Assyrian ; and plucking them back in the instant , hast taken vengeance for vs : that we haue oft thought that they durst neuer haue risen against vs any more : so as if the most barbarous nations of the earth , had receiued but the least of our deliuerances , with our meanes , they vndoubtedly had repented long ago in sack-cloath and ashes ; as we for the present haue promised vnto thee . Oh gratious Father , inable vs alwaies to remember and acknowledge this , and to see moreouer that thine anger is not yet turned away , but more fearefully kindled against vs , for that as our sins and prouocations are multiplied , so these our bloody enemies insteede of decreasing , or ioyning themselues vnto vs , do still increase daily ; and their malice is become much more deadly against vs thy poore children , without hope of leauing off , vntill they haue wrought either ours , or at least their own vtter ruine , which in time they must needs effect . Good Father cause this principal token of thy displeasure , together with all other signes therof shewed from heauen and earth , ( as the arming of the dumbe creatures against vs , both winds and waters so strangely and furiously in so many places , threatning vtterly to sweepe vs away in our deadly securitie , for the great ouerflow of all iniquitie euerie where ) cause this to work so mightilie , that we may all bee presently awaked out of our deepest securitie , and seek by al meanes to appease thy wrath . Oh Lord , diddest thou not before that most secret , bloodie and fierie conspiracie , warne vs all frō heauen , ( as thou diddest Ierusalem before her last destruction ) by a fierie tent directly ouer our heads , inclosing vs all , with pillers of most horrible darknes , pillers of fire , and pillers of blood , foreshewing vs ( as by that which followed wee may iustlie deeme ) that bloody darknesse and fiery destruction that was towards vs ? Did not the hearts of many of vs tremble in the beholding thereof , and in fearing some grieuous iudgment that was to come , causing vs to flie to thee , to seeke to hide our selues vnder thy wings ? And did wee feare without iust cause ? Had it not been effected indeed , and we all , chiefely our dread Soueraigne with all our heads and rulers , inclosed in the most darke , fiery & bloodie tent , that euer the world heard of ; in that most vnnatural and accursed massacre , if thou our gracious and most tender Father haddest not heard the prayers of thy poore children , which both before and at that very instant were humbled before thee , and so thought on vs in mercy ? And shall we now be senselesse still in these signes , & tokens still entring in vpon vs , as fearefully as euer any of the ten plagues vpon the Egyptians , making the whole land to tremble , at the very report of them ? Saue and deliuer vs from that iudgement , of all other the heauiest that euer fall vpō the heart of man : and whereby not onely the Egytians were prepared for their finall ouerthrow in the sea , but also thine owne people Israel , both before the great captiuitie , and also before the last and vtter desolation of that natiō , so oft threatned by our Sauiour : ( that by hearing we should heare , & not vnderstand , and seeing we should see , & not perceiue ; but haue our hearts made more fat and senselesse ( by all the meanes sent to call vs to repentance ) lest wee should be conuerted , and thou shouldest spare vs. Oh open our eies that we may see in what state we stand , and how farre this iudgement hath seased vpon vs already . Conuert vs & we shall be conuerted ; and neuer let vs , ( as those whom thou hast vtterly destroyed ) harden our selues against the euident tokens of thy wrath , denying or making light of them , much lesse to oppose our selues against thee , thy word , and seruants . Preserue vs from the outragious ouerflowings of the multitude , which thou mayest iustly arme against vs in their ignorance , like the furious waues of the raging seas , for lack of our care & cōscience to see thē taught , to knowe thee and thine ordinances , and to feare thy great and mighty name . Let not the flouds of iniquity swallow vs vp . Aboue all , neuer leaue vs in their hands whose very mercies are cruelties , that they should blaspheme thy great name , to say where is now their God ; but let vs still fall into thy hands , and deale with vs as it pleaseth thee , for with thee is mercy , and when thou smitest vs , yet thou pitiest vs , euer in wrath remembring mercie . Though our prouocations be more hainous , then we are able to expresse , yet Lord heare the crie of thy seruants , and let them stil preuaile with thee to stay thy hand . Hast thou not sayd it , and manie a time made it good , euen vnto this very day , that the innocent should deliuer the Iland ? & doest thou not call for vs thy poore seruants , to stand vp with Moses in the breach to stay thy fierce wrath , because thou art a God of mercie , and wouldest not destroy thy people ? most declaring the riches of thy grace , in pardoning and sauing whole nations at the praiers of a few of thy poore seruants , and giuing the wicked for their ransome ? Therfore ( oh good Lord ) we whom thou doest call to be thy remembrancers ( knowing that thou art still the same good God to thine , as thou wast to Moses , Abraham , and Samuel ; and being assured that through thy Son we are as deare vnto thee , as the apple of thine owne eie , that thou canst denie vs nothing which we beg in his name , which may make for thine owne glorie and good of thy people ) do humbly intreate thee to glorifie thy mercy , that it may shine to all the world , in pardoning the sinne of our Land , turning the harts of all sorts speedily vnto thee , to meete thee with an intreatie of peace : but make all the vnplacable enemies of thy Church to feele thy hand ; and those chiefly who haue as Balaam and the Midianites , caused vs with their wiles to prouoke thee to so fierce a wrath , wherein we haue bin so oft and so lately almost vtterly consumed , through our backslidings and rebellions against thee . Get thy selfe glory vpon them as vpon Pharo , in the heart of the sea , that when thou hast deliuered vs , & ouerthrowne them ( as sundry times thou hast begunne , and promised to accomplish ) we may sing the song of Moses thy seruant : and all ages keepe a remembrāce of thine endlesse mercy . Let euery one of vs be afraide of defacing or obscuring any part of thy glory , and much more of seeking vainly our owne glory , especially of robbing thy Maiestie , by taking any part of thine honour to our selues as Herod ; being proud of thy gifts , whereunto our sinfull natures are strongly inclined . But aboue all , keepe vs frō dishonoring thee by our euil example , amongst the wicked and vngodly , to cause them to blaspheme that glorious truth which we professe . Make vs to account it our greatest honour to honor thee , and the greatest dishonour and euill that euer can befall vs , so much as in shewe to dishonour thee . Strengthen vs to walke so vprightly , that others seeing our good workes , may glorifie thee our heauenly father ; and that we may stop the mouthes of all the wicked , bearing their reproch as a crowne vpon our heads . So inflame our harts with a zeale of thy glory , that our righteous soules may be vexed from day to day , for all the abominations , whereby thou art dishonored by Atheists , Papists , and all sorts of godlesse men . And let vs be so farre off from dishonoring thee , by being ashamed with Peter of thee and thy religion , or any part thereof , where we ought to professe it , that in all places we may shewe it forth , with all wisdome and boldnesse , as that which is our chiefest glory , gracing it with a holy conuersation : that our Lord & Sauiour may acknowledge vs before thee our heauenly father , in the presēce of thy glorious Angels , and of the whole world , to be thine owne children , and heires of thy Kingdome ; when he will most iustly deny all the fearefull and vnbeleuers , as those whom he neuer knew , to their endlesse horror and confusion . Thy kingdome come . ] And whereas thou ( oh Father ) art chiefely glorified when thy kingdome commeth , and thy will is done ; that is , in the increase of thine owne Church & people , which obey thy word , amongst whom alone thou raignest as Lord and King , & especially when thou doest inlarge thy dominions against al the subtlety and power of hell , causing thy religion and people to prosper & increase : Good father giue thy Gospell ( which is the scepter of thy kingdome ) whereby thou conquerest and rulest , a free course to be sincerely preached in all the world , all impediments being vtterly remoued ; and make it so powerfull in all places that it may vtterly throw downe the kingdome of Satan , and Antichrist ; conuerting & speedily gathering all thine elect vnto thee , that so thou maiest hasten thy kingdome of glory . And to this end , wheras thou hast ordained Kings and Queenes , to be nursing fathers and mothers to thy poore Church , to nourish vs thy children with the word of life , and to preserue vs frō the rage of that bloody Antichrist , and of all other cruell enemies ; oh almighty and deare Father , raise vp such for vs in all the countries of the world , and those which are such already make thē ten times more , that they may account this their greatest dignity , to haue the bringing vp of thine own children & heires of thy kingdom , cōmitted to their care & faithfulnes . More specially as thou hast setled this thy kingdome among vs , of this nation in much peace and prosperity , vnder our late tender nursing mother , deliuering vs from the tyranny of that bloodthirsty whore of Babylon , and continued the same still most miraculously , and beyond all former expectation vnder our gracious Soueraigne , whom thou hast raised vp for a foster father in her place ; so we beseech thee to inlarge the hart of thine anoynted seruant , with such an abundant portion of thy Spirit , both of wisdome and zeale for thy glory & kingdome , and tender affections towards thy children , according to that high dignity layd vpon him ; and the charge committed vnto him , that in token of true thankfulnes for all his dominions and great honour , and much more for the admirable deliuerances giuen vnto him and his , ( and aboue all that thou hast made him twice , cheifely so wōderfully in our eies , thy principal instrument , in sauing vs thy poore Church ) he may set himselfe much more earnestly then euer did Cyrus , or Darius , euen worthy Iehosaphat , and Ezekiah , to aduance thy glory , in inlarging and furthering this kingdome of thy Sonne , and in promoting thy pure religion with all his power , destroying whatsoeuer is against it , and discountenancing all vngodinesse ; and to procure each way both by godly lawes , and all other holy meanes , the good of vs thy poore people committed vnto his trust , repressing all the wicked ; that we may liue a quiet life in all godlinesse and honesty , fearing none but onely thy heauenly Maiestie : that all we thy children being affected towards him , thine anoynted , more and more , as towards our happy nursing father vnder thee , and as all the good people were towards thy seruant Dauid , may euermore accordingly sound forth thy praises for him , and cry continually vnto thee , for the preseruation of his Maiestie , with our noble Queene , and all their royall progenie , that the throne of his kingdome may be establihed vntill Christ , the King of Kings shall come : then to resigne vp the scepter into his hands , and to be taken vp into his throne to raigne with thee for euermore . Good Lord giue all our Magistrats and Rulers vnder him the same heart , that they may be as the hands of thine anoynted in euery place , for the accomplishment of this worke . And withall as thou hast appointed to build vp thy kingdome , chiefely by the sincere preaching of thy sacred Gospell , whereby thou didst first spread it so speedily , subduing all the world by the Ministrie of thy holy Apostles ; so we pray thee send forth such faithfull Preachers , into euery congregation , which being furnished with gifts , and tenderly affected with the care of euery soule , committed vnto their charge , may not cease with Paul , to admonish euery one both publickly and priuately , day & night with teares ; going before them in all holy conuersation , and framing themselues to all , to win all ; afraid of giuing the least offence , either to harden , or any way to hinder the saluation of any one of them . Awakē at length ( oh Lord ) all our blind guids , and all sorts of vnconscionable Ministers , who are drunke with the blood of soules , that they may but remember , how the blood of one Abel did crie for vengance from the earth , and thinke where they wil appeare , when Christ shall come to take an account for euery soule : and either giue them repentance for that bloody sinne , that they may saue thēselues , and those committed to them ; or else vtterly free thy people from this heauie iudgement , and set such in their places , by whose faithfull Ministrie thy people may bee brought euery where , into a holy obedience to thy heauenly Gospell , to their euerlasting saluation ; that thou alone mayest raigne as Lorde and King , and Antichrist cast out vtterly , with all that appertaines to his bloody religion , and whereby he hath vpholden his throne and tyrannie , & kept any of thy people vnder his flauery , or at least seekes to bewitch them , to pull them into Babylon againe . Good Lord destroy all the very prints of that cursed Idolatrie , & whatsoeuer may put his fauorits in hope of euer repayring the ruines of their Babel . And seeing ( oh Lord ) y t this is the glory & safetie of thy Kingdome , whē all the subiects of it , especially the leaders of thy people , liue in a holy vnitie vnder thy laws : take away we beseech thee , all contentions frō amongst vs , with the causes therof . Confound we pray thee , all the plots of that cursed Balaam of Rome ; who knowing that not thine owne kingdome , if it be diuided , can stand , seekes day and night by all his agents , to rend thy Church in peeces , the easier to preuaile against it when it is diuided , and thou departed from it : as Satan hath euer preuailed by his instruments in all countries . Grant we may buy this peace with godly Abraham , with the losse of all things , except thy fauour ; that all sorts seeing our holy agreement may come forth of Poperie , & profanenes vnto vs ; & our brethren departed , may turne into the bosome of thy Church againe . And wheras thou hast appointed that euery one of vs should labour to build vp thy Kingdome , by bringing others thereunto , that they may be saued ; giue vs harts to haue a speciall regard , not only of all those committed to our charge , to bring them in obedience to the lawes of thy Kingdome , but euen all who are tyed vnto vs by any speciall bond , that we may take euery first occasion which thou offerest for procuring , or furthering their saluation , and so gayning them vnto thee , by all good admonitions , exhortations and examples . Let vs be as the Angels vnto Lot , neuer resting before we haue gotten them safe into Zoar. And that we may be able to perswade others more effectually , Lord giue euery one of vs a sweete feeling , what a blessed thing it is to bee the subiects of this thy Kingdome ; to haue all the priuiledges thereof , and to be partakers of thy glory , euen Kings , and Priests vnto thee ; and what reward and happines , there is in liuing such a holy conuersation ; and how wretched & vnhappie , the state of all other people is , seeme they neuer so happy in this world , being but bondslaues of Sathan , reserued for the chaines of eternall darknesse . Oh heauenly King , grant vs to liue in all things , as the subiects of thy Kingdome , that so we may passe from this Kingdome of grace , into that thy Kingdome of glory . Make vs to feare the causes of backsliding , that we may neuer so much as looke backe with Lots wife , towards this euill world ; but euer hie fast towards thine heauenly Kingdome , hauing our eie at our Lord and Sauiour , who fitteth at thy right hand , keeping there possession for vs. Destroy in vs euery corruption , whereby Satan keepes vs any way in his slauerie , or at any time gets the dominion ouer vs. Hasten that glorious day , when the difference shall appeare betwene vs thy subiects , and those who serue thee not ; when we shall wholly raigne in glory with thee , free from al our enemies , and from euer offending thee any more . And because in the meane time , we thy subiects liue by faith , and not by sight in this world , where all things vsually seeme to go out of order ; the wicked florishing in their vngodlinesse , when wee oft weepe and mourne : Oh Lord increase our faith , in all thy gracious promises , that through the comfort and power of godlinesse wrought in vs thereby , we may grow vp to such a ful assurance , that we are the true heires of thy kingdome , that we may easily ouercome al the hindrances of the world , and hauing the patiēce of Saints , we may be faithfull to the death , vntill thou set the crowne vpon our heads . Fill our harts with such peace of conscience , and ioy in thee , with all the fruits of righteousnesse , incoraged by thy sweete promises , that all others may see to what Kingdome we belong , and we our selues may feele daily , the beginning of it in our selues , so entring into thy heauenly ioy . Thy wil be done in earth , as it is in heauē . And that our childlike affections towards thy heauenly Maiestie , our zeale for thy glory , and thankfulnes for thy Kingdome , may bee more manifest to all the world ; quicken vs to doe thy heauenly will , & commandements , chiefely those with which thou hast fully acquainted vs , how thou wilt haue vs to walke , and keepe thy watch ; and that with as much readinesse as thy Angels in heauen : and wherein we are too short accept ( good Father ) our will for the deede . Let it be our delight to stand euer in thy presence , to inquire thy diuine pleasure , both by reading and hearing thy heauenly word , and asking of others ; and euer so soone as thou hast by any meanes made knowne vnto vs , what thy good wil is , giue vs forthwith Dauids Eccho , that without consulting with flesh and blood we may say forthwith , I am heere Lord , to doe thy will , yea thy law is within my hart : that so all our seruice may be freevvill offrings vnto thee . And whereas it is thy decree , that thorowe many troubles wee must enter into thy heauenly Kingdome ; ( good Father ) frame our corrupt wils vnto thy heauenly will , & giue vs grace both to look for them , & euer to humble our selues vnder thy hand as thy obedient children , seeking alwaies to pacifie thee , searching immediately , and amending whatsoeuer is amiste , without once whispering against thy diuine Maiestie : being assured that thou still louest vs , euen when thou correctest vs most sharply , and art working our good ; & wilt in thy due time giue a happy end to all our troubles , and cause thy louing countenance to shine on vs againe . And if it shall be thy good pleasure to call vs to suffer for thy name , keepe vs that we may not suffer as euill doers , or busie bodies for medling in things without our calling , so to bring crosses on our selus , but as thine owne childrē for righteousnesse ; and then make vs to take vp our crosses , with al ioyfulnesse and thankfulnesse , that thou accountest vs worthy that honor , looking stedfastly at the great reward holden forth vnto vs , in y e hand of our Lord & sauior , who hauing troden that way before vs , is there highly exalted to raigne for euer . But keepe vs that we neuer goe against thy reuealed will , whereby thou hast conuinced our consciences , vnder pretence either to honour thee , or doe any seruice vnto thy Church , or for neuer so great a good : seeing thou canst and wilt maintaine thine owne honour , & saue thy Church , effecting whatsoeuer is best without our sinne . That we may euer truly pray , Thy will be done in earth , as it is in heauen . Giue vs this day our daily bread . ] And then ( oh deare Father , when thou hast giuen vs such harts thus to seeke thy will ; that the world may see the tender care that thou hast for vs , and how thou dost fulfill vnto vs all thy promises , and that we likewise may wholy attend the seeking of thy glory , in the inlargement of thy Kingdome , and doing thy will ; vouchsafe vs gratiouslie all things meete for the comfort of this present life : Shew vs thy fatherly loue , prouiding sufficiently for all our necessities in thy due time : Direct vs to vse all the holy means , which thou hast appointed to serue thy diuine prouidence , both painfulnesse , thrift and godly wisdome , chiefely in our particular calling ; auoyding as warily whatsoeuer may any way indanger vs , make our liues vncomfortable , or hurt our estate . Grant vs grace also euermore , in all humility to commit our selues vnto thy Fatherly protection , not fearing what man can do vnto vs ; remembring that our times are in thy hāds , to continue so long as it pleaseth thee ; & that likwise vnlesse thou who hast giuen vs our liues do preserue them , wee cannot continue one moment . Make vs to know that of our selues wee haue no power to get one morsell of bread , vnlesse thou both shew vs the meanes , and after inable vs to vse the same , and giue a blessing to them . Humble vs in the sense of our vilenesse , that wee are so farre off from deseruing eternal life , that we are not worthy of the least crumme of bread , which thou hast taught vs to beg daily : and grant vs grace to knowe , that when we haue it , wee are but theeues and vsurpers of it , and of whatsoeuer else we possesse , & to make a dreadful account for it , vnlesse thou giue it vs in Iesus Christ ; because we hauing lost al through Adams transgression , can haue no right vnto it againe , vntill it be restored vnto vs , in our Lord and Sauiour . Vouchsafe therefore to increase our assurance that thou hast giuen vs thy Sonne who is Lord of all , that in him we may be certaine , that we haue a true title to whatsoeuer we inioy . Giue withall both power and strength , to thy good creatures , to norish and comfort vs. Bread. ] Bestow vpon vs contented harts , with the estate wherein thou settest vs , though we haue but bread ; & grace to see , and acknowledge thy wise and tender prouidence , aswell in want as plē●y , being vndoubtedly assured that thou canst , & wilt make bread alone to satisfie vs abundantly , when other meanes faile . This day . ] And if thou shalt euer bring vs into that strait , that we shall haue no more but for the presēt day , nor any means of succor in the world ; thē strengthen vs to giue thee glory , by casting our selus wholy vpon thee , without impatience or fainting ; that we may be able euen then , to shewe our confidence in thee , & how we liue not by bread onely , but by euery word proceeding out of thy mouth . Certifie our consciences aforehand , that howsoeuer wicked men , be they neuer so rich , may starue with hunger before they die , yet thou wilt neuer let vs thine owne obedient children , and heires of thy Kingdome , to want any thing that shall be good for vs ; but that thou wilt rather worke extraordinarily , when ordinarie meanes faile , causing our enemies to feede vs , if our bretheren forget vs , the very foules to bring vs bread , and the heauens to poure vs downe a blessing . And therefore ( good Father ) let vs alwaies bee reuerētly afraid of dishonoring , or grieuing thee by carcking cares aforehand , for prouision for vs or ours : and much more of murmuring , or impatience in any such trials , whereunto our sinfull natures are extreamly inclined . Make vs able to sanctifie thy great name , in vsing onely the meanes for thy protection and prouidence , referring the worke & whole successe vnto thy heauenly Maiestie alone , being certaine that thou wilt doe that , that shall be best , and that thou canst not faile vs nor forsake vs. And when thou doest bestowe thy gifts vpon vs , giue vs a holy vse of them ; that both they may further our saluation ; and that wee may see thy goodnes in them ; and neuer abuse them to satisfie our sinfull desires ; or puffe vp our proud harts ; or make thē our gods , putting our confidence or felicitie in them ; but that wee may imploy them to the maintenance of thy religion , with all the holy ends which thou hast ordained them for : and especially for the reliefe & comfort of our poore brethren , for whō thou hast taught vs to pray daily as for our selues ; and to whom thou hast giuen an interest in the vse of our goods . Giue vs bowels of compassion towards the poore and needy , that we may take off euery heauie burden , relieue the oppressed , deale our breade to the hungry soules , that their backes and bellies may blesse vs , and that thou mayest remember vs in the day of our aduersitie , and we lay vp a sure foundation against the time to come : that therin also we may shewe forth our homage to thy diuine Maiestie , that we hold all of thy goodnesse ; and declare the loue we beare to thy children for thy sake , and chiefely to them that most excell in thy graces , and so the true practise of the Cōmunion of Saints , waiting for that ioyfull sentence , Come yee blessed of my Father , receiue the Kingdome prepared for you , for when I was hungry , you gaue me meate . Forgiue vs our trespasses . ] And wheras our sinnes onely do hinder our assurance , that we are thy children , and cause vs that we can neither behold thy glory , nor feele the power and happinesse of thy Kingdome ; neither yet haue that full securitie for thy fatherly prouidence , and protection from all euill , which otherwise we should find , and do moreouer bring all contrary euils vpon vs , and therefore thou hast taught vs to cry euery day , forgiue vs our trespasses : Pardon ( good Lord ) and remoue all our sinnes , that keepe away these good things from vs. And that we may cry more earnestly for forgiuenesse , neuer giuing thee rest , vntill wee haue attained it ; teach vs that heerein alone stands all true peace and blessednes , when we haue this full assurance sealed in our harts , that our sinnes are pardoned ; and that all they whose sinnes are not remitted , are most accursed and vnhappy . And to this end shewe vs ( good Father ) first the hainousnesse of sinne , by making vs to consider aright thy wrath , declared against it from heauen , in the fearefull punishment of thy most excellent creatures the Angels , whom for that one sinne , euen because they were not cōtent with their estate , thou hast cast down into hel , to be reserued in chaines of darknes , vnto the iudgemēt of the great day ; then to be damned to endlesse torments : & afterwards in our first parents , cast frō their happy estate , for eating y e forbidden fruit , & for whose sin alone , all the curses of this life & that to come , fel not only vpō thēselues but also all their posterity , euen all of vs , being wrapped vnder the same condemnatiō , vntill we be deliuered by Iesus Christ. Open our eies to see this thy wrath against sinne yet more fully , not only vpon the wicked in the generall destruction of the old world , and in turning the filthy Cities of Sodome & Gomorrah into ashes , to remaine as eternal monuments to all posteritie ; & in preparing the lake burning with fire and brimstone , for an euerlasting punishment to all vnbeleeuers , and impenitent persons ; but euen against the sinnes of thine owne dearest childrē , as in y ● heauy punishmēt vpon thine own faithful seruant Moses , for so smal a sin in our account ( as not honoring thee before the people , in beleeuing and auouching thy power and truth ) that thou didst cut him off for entring into Canaan , which of al earthly things he must needes most desire , being the land of promise , the type of heauen , and also after that he had led the people , fortie yeares towards it . And besides the punishment of Dauid , and his house for that one sinne , that thy hand did so pursue him and his , all his life long ; & so thy sharpe corrections , laid vpon all other thy dearest seruants , registred in thy booke ; Lord teach vs yet more rightly to cōceaue the vilenesse of sin by this one thing chiefely , that the least sinne of thine elect , could neuer haue bin ransommed , but by the vnspeakeable torments of thine owne beloued Sonne , the Lord of glory , taking our nature to become a sacrifice to appease thy wrath , and to satisfie thy Iustice : & how thou didst poure out vpon him , the full viols of thy wrath , to cause him to sweate drops of blood , & to cry out ; my God my God , why hast thou forsaken me . Giue vs thy children some true sense heereof , and withal this grace to keepe a cōtinuall remembrance of the innumerable euils , which euery sinne brings euen vpon vs , thine owne children in our soules or bodies , goods , name or friends , vnlesse wee preuent them by speedy and vnfained repētance ; especially how thereby we are left wholly destitute of thy protection & prouidence , and depriued of all comfort and power in prayer , so long as we remaine therein ; and also of many extraordinary experiments of thy bounty , which otherwise wee should find . Make vs able in some sort to comprehend the greatnesse of sin , by the infinitnesse of thy glorious Maiestie , against whom each sinne is committed : & how our sinnes are increased heereby also , that they are committed against our high calling to be Christians , and heires of thy Kingdome : with such abundant mercies , both ordinarie and extraordinarie ; and so many and strong meanes to restraine vs ; besides sundry vowes and couenants renewed , and that after mercy obtained , and pardon formerly sealed , vpon our promise of amendment . Open our blind eies to haue some sight also of the multitude of our sinnes , how they are more in number , then the starres of heauen , seeing they are euery breach of thy diuine will , reuealed vnto vs in thy law and Gospell , and that not only in thought , word or deede , but euen in omitting of any part thereof , or doing it without all our hart , and all our strength ; besides the sinne of our first parents , whereby we are all the children of wrath , and vnder thy curse ; and also besides the corruption of our sinfull natures receiued from thence ; whereupon wee are so wholy inclined vnto euill , that all the thoughts of our harts , are onely euill continually ; so as we cannot of our selues so much as thinke , much lesse will any thing but that which is sinfull ; and hence also the hardnesse of our harts , that we are so little moued , either at the hearing of so many iudgements , or the inioying of so many mercies , to make any right vse of them . Vouchsafe vs such a liuely , and continuall sense heereof , together with a feeling of our daily slips , wants , frailties , infirmities , imperfections & noisome lustes , issuing from this filthy puddle of originall corruption in vs , that we may bee wearie of this body of sinne , groning vnder the bondage of this our corruption , & sighing to bee deliuered from it . Shewe vs also our most grieuous sinnes , not onely of our youth and ignorāce , but those much more which we haue committed , since thou hast called vs by thy grace vnto so high a dignitie , & conuinced our consciences ; chiefely our open and scandalous sinnes , whereby wee haue most dishonored thee , causing thy Gospell to bee euill spoken of ; grieued thy children , or any way hindred the saluation of others ; that by all these we may see vvhat debters we are , & how vnable to pay the least part , but to lie in hell for euermore ; that we may crie continually with Dauid , Lord forgiue vs our sinnes , and blot out all our offences ; wash vs thorowly , purge and clense vs ; thus running euery moment , to the fountaine of thy Sons blood , which is open to all the house of Israel , for all sinnes & vncleannesse . And yet withal that we may not be vtterly ouerwhelmed , by the vgly view of the multitud or lothsomenesse of our sinnes , as though they could not bee pardoned , nor we purged from thē ; comfort vs in this that thy Sonnes blood is of infinite merit , and all sufficient to wash vs from all our sinnes ( though they were the most haynous sinnes , that euer were cōmitted ; yea although we had all the sinnes of the world vpon vs ) so long as in a true feeling of them , we cā desire to be washed therein . But because wee are all very ready to deceiue our selues , imagining that we are washen , when we remaine still in our filthines ; seeing thou neither callest , nor admitst of any to this fountaine , but them that come in true repentance for all their sinnes , fully purposing amendment ; and in a liuely faith in thy sweete promises , desiring to grow therein ; Oh grant vs grace , truely to see our particular sinnes , and the vilenesse of them , and make vs able in the sight of them , and the sense of our estate and danger by them , to mourne bitterly for them , looking at thy Sonne , whom wee haue pierced thereby ; and so to hate and abhorre them , that being once purged in this Lauer , we may bee euer afraid of defiling our selues againe , or of sinning against that pretious blood . Helpe vs to trie both our repentance and faith , by the holy rule which thou hast giuen vs in thy law and Gospell , that we may know them to be such , as will abide the triall , and not hypocriticall ; and which also haue bin first wrought in vs , by the powerfull preaching of thy Gospell , and doe continually increase and grow : which are the infallible euidences , y t they are sound and sincere . Giue vs harts to be daily examining , and iudging our selues that we may escape thy iudgement . We intreate thee also againe for our sinfull Realmes , to pardon all the fearefull prouocations thereof , and to be pacified at the instant prayers of thy faithfull seruants , crying vnto thee in all places by the blood of thy Sonne , which speakes better things then the blood of Abel ; Let that cry still preuaile against the cry of the sinnes , that thy mercie may bee magnified in all the world . As we forgiue them that trespasse against vs. ] And whereas thou ( oh holy and gratious Father ) hast taught vs euer to pray to be forgiuen , as we forgiue them that trespasse against vs , telling vs plainely that if wee forgiue others for thy cause , thou wilt also forgiue vs ; and contrarily that if we will not forgiue others , we shall neuer bee forgiuen : Change ( good Lord ) the wickednesse of our sinfull hearts , which are most strongly bent to malice and reuenge , that howsoeuer wee hate the sins and company of the wicked , and whatsoeuer else is in them , whereby they dishonour thee , or shew themselues to bee thine enemies : and although we also reioyce in the execution of thy righteous iudgements , whereby thou gettest thy selfe glory vpon the proud enemies of thy Church ; and do also pray daily for the confounding of all their wicked practises and deuises ; yet Lord graunt vs hearts to seeke the saluation of all sorts , because we know not whether they belong to thine eternall election ; and for them that are but our enemies vpō priuate respects , giue vs grace that insteede of seeking reuenge , we may pray earnestly for them , that they may see their sins , and haue their hearts changed , and so obtaine pardon for it : And moreouer that we may seeke to pacifie them , by offering them reconciliation or ful satisfaction , doing them good or gratifying them by any kindnesse , so far as may stand with their saluation and credit of thy Gospell , euen when they hunger to feed them , and when they thirst to giue them drinke , to heape coales vpon their heads as thou hast commanded ; either to gaine them by our Christian kindnesse , or to leaue them more without excuse ; and to seale vp to our selues a most plentiful assurance of a full remission of all our sins thereby . Leade vs not into temptation , but deliuer vs from euill . ] And seeing ( oh tender Father ) that our deadly enemie seekes hourely by his temptations to draw vs to sin against thy heauenly Maiestie to dishonor thee , making vs his vassals to do his will , so to strippe vs vtterly both of thy protection and prouidence , and to cause thee to leaue vs in his hand , to bring vpō vs thy wrath with all the euils following vpon sin ; whereupon our Sauiour hath taught vs to pray alwaies , Leade vs not into temptation , but deliuer vs from euill : Good Lord open our eies to see the danger wherein wee stand continually , & first for the multitude of those damned spirits that range vp and downe day and night with a deadly malice seeking to deuour vs. Teach vs to know ( oh holy Father ) what their power is against vs , if thou do not restraine it ; that they are able to bring vs to as fearefull sins , as euer they brought any of thy seruants vnto , and to destroy vs vtterly in a moment both soules and bodies , with al y ● euer thou hast giuē vnto vs , if thou preserue vs not . Acquaint vs with their deep subtilties , both in fitting their temptations to our particular natures and dispositions , to our conditions , callings and occasions which they know perfectly ; alwaies dogging vs at the heeles , and watching vs , & their meetest opportunities ; whereby they take their fittest aduantage to ouercome vs , as against Eue and Dauid , chiefely by soliciting vs to those sinnes , wherein we haue bin formerly ouertaken , or wherby they haue most preuailed against thy dearest seruants : & that also in drawing vs on by degrees , as first either to yeelde to some smaller matters which the world accounts no sins , but trifles , or too much precisenes ; as Eue to eie the forbidden fruit , and to reason with the Serpent about the temptation : or else not to auoid the danger and occasions of the temptations , but thrust our selues into them carelessely without any warrant , neglecting the calling laid vpon vs ; as Dauid to lie idlely on his bed in the afternoones insteede of looking to the great affaires of his kingdome . Make vs able yet more fully to conceiue of our perpetuall danger , through their innumerable allurements and baits to deceiue vs both of the credit and estimation of the world , with the riches and pleasures thereof ; which they euer hold forth & proffer vnto vs , if we will follow their perswasions ; and otherwise threatning not onely the losse , or at least the hazarding of all these , but more also the hatred , disgrace and reproch of the world , with depriuing vs of all comforts , the losse of our goods , with many other euils , which we must bee sure to looke for daily at the hands of malicious men ; if we will be so strict as to make conscience of euery one of thy commādements , so as we wil not do the least thing forbidden , nor omit the least dutie commanded vs. And whereas we are ordinarily secure in an ouerweening of our owne strength and abilitie to resist Satan ; Shew vs ( oh Lord ) euen in our hearts , the vilenesse of our corrupt nature , which is euer ready as a bond slaue of Satans , and a traitor against our soules to conspire with him presently to our vtter perdition , and as readie to run after & swallow euery one of his deadly temptatiōs , as euer fish the baite : so as we haue no strength in the world to help our selues , but all against our selues , more then that thou gratiously reachest foorth thine hand vnto vs , strengthening & deliuering vs. And heerein we pray thee also to reueale vnto vs that great danger which wee stand in continually from thy glorious Maiestie , seeing wee haue no warrant of protection , or any aide from thee ( but rathe iust cause of feare that thou shouldest giue vs vp wholly into the power of the tempter , and our own corruption ) longer then that we make cōscience to obserue thy watch , walking carefully in euery one of thy Commandements ; vsing diligently euery meanes of grace , & auoiding as warilie each least occasion of temptation . And moreouer seeing the subtill tēpter in all his temptations , vseth all his cunning to hide all this danger with the vglines of sin , and the misery that he knoweth it will bring vpon vs ; shewing onely the faire side of it , as the safetie , credit , pleasure or gaine which we shall get by it , and also vseth the fittest instrumēts to perswade vs hereunto ; as the counsell or example of the wisest , learnedst , or wealthiest & of chiefest reputation , & sometimes of those who haue a name for godlines , so changing himselfe into an Angel of light , and neuer comming like himselfe , ( vnlesse to driue poore soules into vtter dispaire ) whereby he not onely deceiues the world , but euen vs thy children , either to make vs to thinke sin to bee no sin , or at least to presume to sin , because thou art so mercifull , or for that thou doest not punish presently . Cause vs ( good Father ) to keepe a continuall and fresh remembrance hereof , and withal of that fearfull misery which we hale vpon our heads by euerie sin ; especially the wound of conscience , which no creature was euer able to beare , and which will certainly come vpon vs , vnlesse it bee preuented by speedie repentance . And howsoeuer the reprobate and the vngodly may wallow in their filthines , and yet seeme to be more free from punishment thē any other , because thou reseruest them for hel , and therefore fattest them for the day of slaughter : yet make vs to know that thou wilt not let any of vs thy children ( who haue specially giuen vp our names to thee , to make a more sincere profession of thy Gospell ) to commit the very least sin , but that thou wilt surely make vs feel the smart of it , vnlesse we preuent it presently by vnfained repentance : and that thou wilt doe openly when our sins are hainous or to the offēce of others ; because thou wilt neither be dishonored by vs , nor let vs be condemned with the world ; but wilt surely correct vs to let all the wicked see with what a perfect hatred thou hatest all sinne , when thou doest punish it so seuerely in thine owne children , and what plagues remaine for them eternally . Yea ( oh gratious Father ) make vs to feare alway , lest thou shouldest leaue vs neuer so little ; and to suspect al our waies , in as much as Satan carries a more deadly hatred against vs , who are escaped from his tyrannie , then against any other people of the world ; and therfore seekes euery houre to prouoke thee against vs , to leaue vs in his hand , and also because he knowes that our sinnes will more cause thy glorious name to bee blasphemed , and harden moe to vtter perdition , than the sins of any other ; wherupon very few of thy worthiest seruants through his continuall dogging them , haue escaped to the end of their liues without some grieuous foiles and wounds , the scarres wherof they haue carried with them to their graues , to the blemishing their profession , & wounding their consciences , with the griefe and shame of the godly , and insulting of the wicked . And therefore as thou hast taught vs this as the remedie against euery assault of the enemie , to watch and pray that we enter not into temptation ; so make vs alwaies able to obserue this thy watch which thou hast set before vs , and to learne to bee better acquainted with our owne selues and our estates , knowing our particular infirmities , and wherein we are weak , that we may put on daily the compleate armour , chiefelie the shield of faith , and brestplate of righteousnes to saue vs from his fierie darts , and withall to haue thy holy Word euer in readinesse against euery temptation , which is the sword of thy Spirit , able vtterly to vanquish him , and put him to flight , that being strēgthened by thy holy Spirit , obtained by cōtinuing in instant prayer , wee may bee able to stand fast in the euill day , and so finish our course , vntill we haue gotten the finall conquest , without any grieuous wounds or foile ; to thine euerlasting glorie , & our own greater triumph and honor in the heauens . We do not pray that wee should not bee tempted at all ; for thou hast taught vs to account it exceeding ioy , when we fall into diuers temptations , knowing the good that comes thereby ; but that we may indure temptation , fighting valiantly and ouercomming , that when we are tried we may haue the crowne of glorie set vpon our heads . For thine is the kingdom , power and glorie , for euer and euer : Amen . ] We haue been bold ( oh gratious Father ) to beg all these things from they heauenly Maiestie , because all kingdome , power and glorie belong onely to thee ; acknowledging that whatsoeuer good things wee enioy , wee haue receiued them all from thy rich and fatherly bountie ; and being certainely assured that as thou hast bidden vs to pray thus , so thou wilt graunt vs all these things which wee haue begged in thy Sonnes name , and whatsoeuer else is good for vs , euen aboue all that wee are able to aske ; so farre as shall be for thine owne glorie ( seeing thou art absolute Lord and King in heauen and in earth , and doest by thy mightie power and wisedome dispose and guide all things , ouerruling the verie counsels and rage of all wicked men and diuels , as shall make most for thine owne glorie and the greatest good of vs thine owne obedient subiects and children ) and hast assured vs that asking thus in faith , wee shall receiue ; That wee may set foorth by good experience the glorie of thy dominion and power , with the happinesse of thy Kingdome , to all succeeding ages ; to which wee doe hereby binde our selues all the dayes of our life , and to liue as the loyall subiects of this thy Kingdome , to thine euerlasting glorie ; and so returne all possible thankes , praise and dominion to thy heauenlie Maiestie , saying euer , Amen , Bee it so ( oh LORD holie and true ) as wee doe fullie beleeue that it shall bee . Euen so Amen . Amen , Come Lord Iesus , Come quicklie . FINIS . Notes, typically marginal, from the original text Notes for div A16881-e120 Mark. 13. 33. and 14. 38. Luk. 21. 36. Mat. 7. 7. 8 and 21. 22. Psal. 135. 18. Iames 4. 8. Esay 65. 24 Gen. 32. 28. and 1. 2. Hebr. 1. 14. Iames 47. Ephes. 6. 18. Iob 22. 27. 28. 29. Rom. 8. 15. 16. Luke 18. 1. Esay 65. 13. 14. Notes for div A16881-e360 Harken you that pray not at all . You that pray man vnknowne tongue . You that desire to pray . You that faint in your troubles . Iob 22. 21. 26. 28. 29. Rom. 13. 2. You that are afraid to vse the Lords praier . You that are fallen asleepe . * I desire to awake you by oft beating vpon this point . Ier. 7. 9. 10. Ezec. 18. 11. Prou. 28. 9. Prou. 1. 24. 25. 26. You that still continue with our Sauiour . Deut. 20. 1. 2. 3 ▪ 2. Chr. 25 ▪ 2. Three things wished at the hands of all fearing God. Each to know and amend our speciall faults . Esay 5. 8. 9. Psal. 12. 5. Exod. 22. 22. 23. Deut. 9. 7. 8. 9. 10. 11. Ezek. 14. 14. To learne of our Sauiour to pray . My hope of the simplest . Learne but the chiefe heads of the margents and trie , making them your morning meditation . To pray according to the two first petitions chiefelie . The fruit hereof . A further pressing the exhortation to prayer . To them that liue in pleasures . Dan. 4. 24. Esay 1. 16. 17. 18. 19. 20. Ierem. 22. 18. 19. To the worldling . To all that cānot pray of themselues , nor regard to learne . To all that acknowledge the truth and necessitie hereof . Ephes. 6. 13. 14. 18. To them that are not perswaded of such present necessitie of praier , but thinke me ouer fearefull . Esay 6. 3. 5. Ezek. 22. 30 ▪ Iudg. 5. 23. Notes for div A16881-e1550 Without this cōstāt practise , we can neither be assured that we are Gods children , nor that wee haue right to any creature . Rom. 8. 15. 16. Gal. 4. 6. But haue all things work to our damnation . 1. Tim. 4. 5. Prou. 16. 4. We cannot looke to obtaine any thing as a blessing , nor turne away any euill . Mat. 7. 7. Iam. 4. 2. 3. Nor be any thing but meere worldlings , feeling no want , nor able to speake of any thing else . Rom. 8. 5. Otherwise we cannot be saued . Luke 18. 1. Matth. 6. 9. Psal. 14. 4. Ier. 10. 25. The Lord cals vs al to step into the breach with Moses . Ezec. 22. 30 * At the intended inuasion . The death of Q. Elizabeth . The gunpowder plot . Reade with reuerence the Prophet Ieremie , with the rest who liued hard before the captiuitie euen in Iosiahs daies , and compare times with times , and it will make vs crie instātly to God , day and night . Notes for div A16881-e1870 Ios. 24. 19. Prou. 28. 9. Wee must be children of childlike affections towards our heauēly Father , and able to cal him Father . Rom. 8. 15. Comming in faith only in Christ & in a true sense of our owne vnworthines . In all humilitie , being but dust and ashes ; yet with our hearts lift vp to heauen . Wee must be brethrē tenderly affected towards all the childrē of our heauenly Father . Zealous of our Fathers glorie aboue all things in the wo●ld . Seeking first the kingdome of heauen , and the righteousnes therof . Making cōscience of euery tittle of the will & word of the Lord. Labouring to depend wholly vpō the Lords prouidēce and protection . Trauelling vnder the burden of our sinnes . Voide of malice , vsing to pray for our enemies . Fearing alwaies , and watching , lest wee should fall into temptation , so suspecting all our waies . Acknowledging euer his soueraigntie , and how he disposeth al for his own glorie , and the good of his elect . Able in true faith with thākfulnes to say Amen . Notes for div A16881-e2270 To giue vs assurance of Gods fauour . Rom. 10. 12. Rom. 8. 15. 16. 26. 2 Cor. 1. 22. To haue all things sanctified vnto vs. To obtaine whatsoeuer we so pray for . For the turning away any iudgement from our Land , or procuring any blessing . Ezech. 22. 30. Iob 22. 30. Deut. 20. 1. 3. 4. Heb. 12. 12. Ezek. 14. 14. Iudg. 5. 23. Prou. 28. 1. Esay 43. 1. 2. 3. Notes for div A16881-e2540 * Let the desire of the two first petitions be euer in thy hart , & beg al other things for them only as being the end of all , then shalt thou bee each way most blessed , and aske what thou wilt so , & thou shall receiue it . Notes for div A16881-e2580 Esay 65. 24. Notes for div A16881-e2630 1. We must come trembling , because of Gods glorious Maiesty : And our ovvne vilenesse by nature . 2. Yet in cōfident boldnes , as to our Father in Christ. 3. Onely in the name of Christ our Mediator . 4. With thankfulnes for our happiestate in him . Watch. ed. 2. p. 1. l. 1. 2. 5. Begging an increase of our assurance . By more conformitie to Christ in knowledge . Watch. pag. 88 lin . 6. And al child-like affections . Delighting in the presence of our Father . 6. And an increase of our loue to al Gods children : Chiefely as they more excell in vertue : By praying for them as for our selues , and delighting in their companies . Begging most instantly our heauenly vnion to bee shevved in al duties : Confirmed by all bonds of agreement : And common interest . And all contrarie deuices of our enemies confounded . Which by our di●isio● seeke our ruine : That we may neuer thinke our state good . Vntill vve loue the brethren . 1. Iohn 3. 14. 7. To grow in reuerence to our heauenly Father . 8. And in heauenly affections : And conuersations : To declare our selues his children . Watch. pag. 90. lin . 9. And heauē ours , and all creatures at a league vvith vs for our good . For this honour that God hath vouchsafed to vs to be his children . 1. To seeke his honor in and aboue al things . VVatch. p. 78. lin . 17. 2. To haue our eies open to behold his glory , shining in all his workes , as his Creatures : VVord : Iudgement : Mercie : Watch. pag. 31. lin . 17. 3. To be able to set foorth his praises belonging to him therein , and haue a holy vse of them . 4. Chiefely his glory manifested in our daies , for vs and against our enemies . First for vs , in ab●ndant mercies . And then correcting vs fa●herly for abusing his mercies to his dishonor : So to bring vs to amendment : After threatning vs by cruell enemies , to take avvay all : Bringing them to the execution : Yet euer deliuering and auenging vs , vvhen vve haue cried vnto him : So as it had been enough to haue conuerted the most barbarous nation . 5. To pray for grace euer to remember and acknowledge this . And to see moreouer his anger kindled againe , by increase of our sins , with these bloodie enemies , and their malice . Without hope of leauing off ; vntill they haue their vvils . And also witnessed by many fearefull signes : Arming windes and vvaters against vs : Threatning to sweepe vs avvay : For our ouerflovv of iniquitie , that we may be awaked , and seeke to appease his wrath in in time . That remembring our former vvarnings from heauē , and vvhat follovved the fierie tent spred ouer our heads . VVee may not be senselesse in these tokens of his wrath , seazing vpon vs as fearefully as any of the piagues of Egypt . Chiefely to be saued frō that heauiest iudgement : VVhereby both Egypt and Israel vvere prepared for ●estruction . That we should be worse for all the meanes sent to call vs to repentance , vntill the iudgement come , that we may s●e our estate and turne : And not harden our selues against the Lord. That vvee may neuer fall into the bloody enemies hands : But still into the Lords . Because hee pitieth vs vvhen hee smiteth vs. 6. To pray instantly that the crie of his seruants may preuaile : As hitherto according to his promise : Sith he cals vs novv to stand in the breach , as Moses to stay his hād : to declare the riches of his mercie : sauing vs still at the prayers of a fevv . And seeing he is still the same to vs , as to Moses and Abraham : And vve so deare to him that he can deny vs nothing : Which may make for his glorie , and our good : To intreate him to magnify his mercie in pardoning and turning our hearts to meete him : But to make his enemies to feele his hand , who haue bin the causes of our sinne by their wiles : To get himselfe glory vpon them , as vpon Pharaoh . As he hath begunne & promised to accomplish to his euerlasting praise . 7. That we may be afraid of obscuring his glory : Seeking our owne glory , or taking his honour to our selues . 8. That we may not dishonour him by our sins : But account it our greatest honour to honour him ; and contrarily . 9. To honour him by our holy ensample . To stop the mouthes of the wicked . 10. To haue the zeale of Lot against the abominations of our age . 11. VVith a bold acknowledgement of the Lord , and euery part of his truth : As being our glory : That vvee may be acknowledged of him before all the vvorld : to our ovvne euerlasting honor : Seeing Gods glorie is in the inlarging his kingdome , and doing his vvill . 1. To pray for a free course to the Gospell , which is the scepter of his kingdome , and that it may be powerfull euery where . 2. For Kings and Queens , to be nursing fathers and mothers to the Church : Chiefely to preserue is against the rage of all cruell enemies , and to account this their chiefest dignitie . 3. Especially to pray for our soueraigne , raised vp for vs , in place of our tender mother . That hee may haue an abundant portion of Gods Spirit : According to his high dignitie and charge : And the deliuerances of the Church by him , he may set himselfe to aduance Christs kingdome and Gospell : Watch. pag. 43. lin . 2. Procure the good of Gods seruants , repressing the vvicked : That vve may liue in al peace and godlinesse without feare , affected towards him as the good people were towards Dauid : Sound forth his praises : And pray for him and his , to raigne for euermore . 4. For our Magistrates to haue the same harts . 5. For our Ministers to tread in the steps of the holy Apostles . Watch. p. 45. l. 11. 12. Seeking to saue euery soule . By vvord , And conuersation . To awaken all our vnconscionable Ministers : They may remember the crie of Abels blood : And Christ appearing . And either to repent & become profitable , or the people may be committed to such , as by whom Christ may raigne , and they saued : Antichrist cast forth : and whatsoeuer belongeth to him , or whereby he hath deceiued the people of the Lord : And the very prints of his Idolatire vtterly destroyed . 6. To pray for a holy vnitie in the Church , chiefely amongst the leaders : And to take away all causes of contention , confounding all Balaams deuices . Who seekes by our diuisions , to preuaile against vs. And that we may buy this peace with the losse of all . That all sorts may ioyne themselues vnto vs. 7. That euery one of vs may haue a care to saue others . Wat. p. 57. l. 14. 15. Especially all committed to our charge : With all knit vnto vs by any special bond : Taking all occasions to saue them by al means , being as the Angels for Lot. 8. That vve may haue a feeling of the happines of this kingdome . VVatch. p. 11. lin . 2. p. 114. 115. And of the revvard of holines : And hovv vvretched the state of all other is . VVatch. p. 56. 7. 8. 9. 9. That vve may liue as the subiects of this kingdome : Fearing the causes of backsliding . Watch. pag. 122. lin . 8. Hying fast tovvards heauen , looking at our Sauiour . 10. To destroy all our corruption . 11. To hasten the day of the appearing of our glorie and triumph . 12. And in the meane time seeing vve liue by faith . To increase our faith : That vve grovving to ful assurāce , may ouercome the vvorld . VVat. 116. lin . 20. 117. lin . 7. And remaine faithfull to the death . 13. To be filled vvith peace , ioy and righteousnesse : That al may see of vvhat kingdome vve are : And we feele the beginning of it in our selues , so entring into our ioy . 1. To pray that vvee may declare our childlike effections , zeale and thankfulnes , ●y doing his heauenly vvill : As cheerefully as the Angels . 2. That hee vvill accept our will for the deed . 3. That vve may delight to stand in his presence , to inquire his vvill by all meanes : Hauing Dauids Eccho , I am heere Lord : That all our seruice may be freewill offerings . 4. To prepare for troubles , and humble our selues vnder them , as his obedient children ▪ Making right vse of them : VVithout whispering : Assured that God doth all of loue for our good , and vvill giue a happy issue . 5. To take vp our crosses , not suffering as euill doers , but onely for righteousnesse : VVith ioy and thankfulnesse . Looking at our Sauiour . 6. That vve may neuer do any thing against his reuealed wil , to obtaine neuer so great a good , which we imagine . To the end that all may see the Lords tender care for vs , and that we may attend the doing of his vvill . 1. To pray for the comforts of this life . Watch. pag. 51. lin . 6. 2. That hee would shew his f●therly prouidence for necessaries , and to direct vs to the means to serue his prouidence . Watch. pag. 65. lin . 15. Chiefely in our particular calling , auoiding the contrarie . 3. To cōmit ourselues wholly to his protection , depending on him without feare . 4. To know our ovvne frailtie , And vnabilitie to get a crumme of bread , or to see or vse the meanes . To be humbled in the sense of our vnworthines of bread : And that we are vsurpers of it ▪ & of all other things , Vntill they be giuen vs in Christ , hauing lost al in Adam . 5. To get more assurance of our title in Christ. 6. For power to the creature to nourish vs. 7. For contentation vvith our estate . VVatch. p. 66 lin . 12. And to see the Lords prouidence in bread alone . And vvhen we haue but for the day , nor any meanes . To be able to cast our selues wholly on the Lord vvithout fainting . VVatch. p. 21. lin . 7. 8. To pray for assurance that the Lord will neuer let vs want that is good : But worke extraordinarily : When ordinary meanes faile . 9. To be afraid of dishonoring the Lord , by carcking cares aforehand , or impatience in trials . 10. VVhen we vsed only the means to referre the blessing to the Lord. 11. To haue a holy vse of all Gods gifts to our saluation : Neuer abusing them : But imploying them to the ends appointed , as first and chiefely , to maintaine Gods religion , and relieue his seruants : Esay 58. 6. 7. 8. 9. 10. 11. &c. So to shew our homage to God : And the communion of Saints : wayting for the ioyfull sentence . And seeing our sinnes onely do hinder all these things which we haue begged : 1. To pray for pardon of all our sinnes : Because heerein alone stands all true happinesse . 2. To this end to see the haynousnes of sinne : In the fearefull punishment of the Angels : Our first parents : The old world . Sodome . Hell prepared for the wicked : And in the punishment of Gods dearest seruāts : As Moses : And Dauid . And chiefely that vpon our Sauiour himselfe . 3. To haue some sense of the innumerable euils , which each sinne brings p. 5. l. 22 23. p. 6. 7. Vpon Gods owne children : Vnlesse they be preuented , especially depriuings vs of Gods protection and prouidence , and al power in prayer . 4. To bee able to comprehend in some sort the greatnes of our sin , how it is increased by circumstances , being ●om●mitted ●gainst the infinit God : our high calling : All mercies : Meanes : Vovves : After pardon obtained . 5. To haue some sight of the multitude of our sinnes . Being euerie breach of Gods Commandement , in thought : Or in omitting the very least dutie : Besides Adams sin . The corruption of our nature : Being wholly carried to euill : And the hardnes of our hearts . 6. For a continuall feeling of ourdaily fraulties : Trauelling vnder them , Desiring to be deliuered . 7. That vve may see our most grieuous sinnes , both before our calling and since . Chiefely our scandalous sinnes . 8. That by all these wee may see what debters vvee are : And may be driuen to cry for forgiuenes , and to runne to the fountaine of Chrisis blood . And yet that we may find comfort in the al-sufficiencie thereof . 9. To the end that we may not bee deceiued in the forgiunes of our sinnes . To pray for true repentance and faith , which are the vnseparable companions of forgiuenes . And to trie them both by the word , to be sincere . Wat. pag. 2. lin . 8. And such as haue been vvrought in vs , by the Gospell , and do increase and grovv . 10. That vvee may continually examine & iudge our selues . 11. To pray againe for pardon of the sins of our land . As the instant prayers of Gods seruants by the blood of Christ. Whereas we must pray to be forgiuen as we forgiue . 1. To pray against all maliciousnes and desire of reuenge : That though we hate the sinnes of the wicked and reioyce in the execution of Gods righteous iudgments on them : And pray for confounding their euill practises : Yet that we may pray for and seek their saluation . 2. For them that are our enemies on priuate respects , to pray their sinne may be pardoned : And that vve may seeke to pacifie them and gaine their loue : to heape coales on their heades : And get full assurance of forgiuenesse to our selues . Seeing Satan seekes continuallie by temptations to draw vs to sinne to prouoke the Lord against vs & bring some euill vpon vs. 1. To pray we may see the danger we stand in each houre . For the multitude of damned spirits ▪ 2. For their power to tempt and destroy vs in a moment . 3. Because of their subtilties : Whereby they knowing our dispositions : Marke and take all aduantages : To solicite vs to those sinnes wherin they are most like to preuaile , drawing vs on by degrees , to yeeld first to smaller matters which the world accounts no sinne : Or not to auoid the occasions of temptation or neglect our calling . 4. For their innumerable allurements and baytes of this world : VVhich they proffer . 5. For their threatnings if we wil be so precise as to make conscience of each of Gods Commaundements . 6. For the vilenesse of our nature readie to conspire with them : And to swallow euerie baite : Without all strength to resist . 7. For Gods displeasure , to leaue vs in their power for our security . 8. For Sathans cunning in hiding all this danger , and the vglinesse of sinne : Shewing onely the faireside of it what we shal get by it , and vsing the fittest instruments to effect his purpose : Neuer cō●ing like him selfe to tempt , Whereby he deceiues all the world : And oft times Gods owne children , making sinne to seeme no sin . 2. To pray we may haue a continuall remembrance of the seuerall miseries of each sinne , Watch. p. 5. 6. 7. Chiefely the wounds of conscience which none can beare : and vvill come vnlesse it bee speedilie preuented : That although wicked men escape here , vvho are reserued for hell , the Lord yet vvill not suffer vs so : Especially vvhen our sinnes are scandalous : Because he vvill not be dishonored by vs , nor let vs be damned : And that the wicked may see his hatred against sinne , and vvhat remaines for thē for euer . 3. To pray we may feare alvvay lest God should leaue vs neuer so little , because of Satans most deadlie malice against vs who dreescaped frō him : To prouoke the Lord against vs : And for that our sinnes vvill more dishonour him , and harden moe to perdition then of anie other : Whence so few haue escaped to the end , VVithout some grieuous foiles . 4. To learne to vvatch and pray as the remidie against all temptations : And to be better acquainted vvithout selues : And weaknesses : To put on the compleat armour , chieflie the shield of faith : And to haue the vvord euer in readinesse : That strēgthned by the spirit and continuing in prayer vve may stand fast : And preserue our selues without any grieuous woūds , vntill vvee haue gotten the finall conquest . 5. That we pray not against all temptation : But onelie that in them vve may ouercome : So to receiue the crovvne of glorie in the ende . VVe haue begged all from the Lord : 1. Because all kingdom , povver and glorie are his , and vve haue receiued all from him . 2. Because hee vvill grant vs all good things , aboue all that vvee can aske : So farre as shall bee for his glory and our good : Seeing hee guideth and ouerruleth all things to serue hereunto : And hath assured vs that asking in faith , vve shall haue : That vvee may set foorth the glorie and happines of his kingdom : Whereunto vvee binde our selues , and to liue as his subiects all our daies : And so returne all praise and thanks , saying , Amen . Euen so Lord Iesus . 
A23100	----	The sinners glasse containing Augustines Ladder to paradise : with diuers meditations and prayers, both for morning and euening / collected out of Saint Augustine and other ancient fathers. Augustine, Saint, Bishop of Hippo. 1609 Approx. 147 KB of XML-encoded text transcribed from 147 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A23100 STC 953.5 ESTC S1048 19998750 ocm 19998750 23598 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A23100) Transcribed from: (Early English Books Online ; image set 23598) Images scanned from microfilm: (Early English books, 1475-1640 ; 1719:26) The sinners glasse containing Augustines Ladder to paradise : with diuers meditations and prayers, both for morning and euening / collected out of Saint Augustine and other ancient fathers. Augustine, Saint, Bishop of Hippo. Pimm, Timo. [288] p. Printed by Iohn VVindet for John Budge, London : 1609. Dedication signed: Timo. Pimm. Signatures: A-M¹². Title and text in ornamental border. "This includes excerpts from the Liber de spiritu et anima but not from Speculum peccatoris and from the Scala Paradisi"--STC (2nd ed.). Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers. Soul. Religious life. 2005-10 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 Emma (Leeson) Huber Sampled and proofread 2006-03 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE SINNERS GLASSE . Containing AVGVSTINES Ladder to Paradise . With diuers Meditations and Prayers , both for Morning and Euening . Collected out of Saint Augustine and other ancient Fathers . LONDON Printed by Iohn VVindet for John Budge . 1609. To the vertuous and honorable Ladie , Anne Windsor , wife to the right honorable Lord Henry VVindsor . AFter I had collected certaine doctrines and Meditations , out of sundrie works of Augustine , to mine owne priuate contentment : In time following , some of my learned friends , by chance perusing and liking the order and method of them , it put me in comfort , to make them more knowne through the Englishing of them . And honourable Ladie , first out of that Booke ( vnder the name of Augustine ) intituled of the Spirit and Soule , I had according to mine owne purpose , disposed & framed 15. portions , or particulars out of many Chapters in that booke . They are especiall & easie teachings to many , that yet know not what themselues are , that thereby ( considering and beholding well of what they are made , and their substance , which is of the Soule and Body vnited , and yet falling too often at variance , will not be perswaded the one by the other ) they may , feeling their owne miserie by it , seek and desire higher after many diuine knowledges , which may keepe their soules and bodies in vnitie , and to bee at peace with God. Then for the Meditations , that follow , I gathered them out of that blessed man his woorkes , euery where when I thought which might mooue a godly minde : not setting downe whole Chapters neither , except foure or fiue , but parcels thereof : and contented partly with breuitie , as also some time in a chapter , meeting with the ignoraunce and corruption of that time , in praying to Saints : I left that part out , which inuocation is a sacriledge , not possible to haue any office allowed it in prayer through the whole scripture : but by the large authoritie thereof it is most forcibly extruded . And no doubt , but Augustine in his time found it so , lib. contra Parmenid . 2. cap 8. For he sayeth Christian men doe togither commend themselues in their prayers , but hee for whom none maketh intercession , but he himselfe for all : Hee is the verie , onely and true Mediator . And saith Ambrose , lib. de Isaac & anima , He is our mouth by which we speake to the father : our eye by which we see the father : our right hand by which wee offer vs to the father : otherwayes then by whose intercession , neither wee nor all the Saintes hath any thing with God. And I intend not , that these abstracts out of those prayers and meditations , vnto part of which I haue after my iudgment , applied some verses out of the Psalmes , shuld be vsed of any , for , or as in stead of their prayers , for that cannot bee , they haue beene long sithence offered vp by that holy man , they were his owne . But now they are to be taken as moouers & stirrers vp of others , to heauenly contemplation , contrition , and holy sorrow . Our perfect prayer with the duties thereto belonging , riseth of faith and knowledge which commeth by hearing and reading the Scriptures , whereby thorough the holy ghost , we are made able to seeke Christ , and so the inuisible father , who is not found elsewhere , but in Christ , that thus wee are come to haue a certaine communication with God , in which ( entred into the Sanctuarie of heauen ) wee haue to doe with three persons , As Gregorie Nazianzene vpon the Trinitie writeth . I cannot ( sayeth he ) thinke of one , but presently I am compassed round , with the brightnesse and glorie of three : Neither can I distinguish of three , but suddenly I am brought again to one . And so in our prayers it is with vs. Paul sayth thus Gal. 4. God hath sent the Spirit of his Sonne into our hearts , which crieth Abba father , which spirit so sent , proceedeth from the Father and the Son , and sendeth vs forth-with to call on the Father , through his Sonne . And also Rom. 8. That spirit in our hearts certifieth our Spirit , that wee are the children of God. And the same most holy 3. persons & one God , keepeth such an immediate course in our prayer , that no Saint in heauen can come betweene the holy ghost and our redeemer , to intreat him to heare vs , or to bee ioyned with him , or to bee in his stead for an in tercessor : his leue and worthinesse maketh vs worthy through his spirit to come to him our selues . As also that holy Spirit which is the cause that wee haue knowledge in the Scriptures , prompteth vs how to pray how to edifie , and how to answere our aduersaries , visible & inuisible . Moreouer most excellent and heauenly knowledge is learned out of the Scripture , in praise of which , and comparing it aboue all other learnings . Augustin saith , de doct . Christiana lib. 2. Whatsoeuer a man can learne without it if it be faultie , or offensiue , there it is condemned . If it bee profitable , there it is found . And when whosoeuer hath found , all things which elsewhere hee hath profitably learned , hee shall finde those things the more abundantly by much , which are learned no where else at all , but in the admirable highnesse and marueilous humility of the sacred Scriptures . Thus ( Madame ) signifying vnto you the contents of this briefe Collection , I pray to the Almightie to enlighten and direct you alwaies with his Spirit , to the increase of true honour through you in this life , and to crowne you with glorie in the life euerlasting . Your seruant to your honour dutifully affected . Timo. Pimm . A confession of our Sinnes . O Lord my God euerlasting & almighty Father : I acknowledge and confesse before thy holy and high Maiestie , that I was bred and born in sinne and corruption : and that since my birth I haue not ceased , nor doe cease dayly to transgresse thy commandements . In respect wherof . I cannot escape ruine and destruction according to thy rightfull iustice Notwithstanding , forasmuch as I am sory that I haue offended thée , and doe condemne both my ●elfe and my sinne : and forasmuch as it hath pleased thée to loue vs , euen when wee were thine enemies and for assurance thereof , to giue vs thy onely and wel be loued Sonne , our Lord Jesus Christ , to be a Mediator , and aduocate betwéene thée and vs , promising that wee shall obtaine whatsoeuer we aske of thée in his name . Vouchsafe O most louing God and mercifull Father , to pardon and forgiue me in his name , and for his sake : and not only to clense my heart from all vanity and vncleannes , but also to gouerne and guide me by thy holy spirit in all my waies , that I may liue according to thy holy and heauenly commandements all the daies of my life , to the glory of thy holy name , through the same thy welbeloued Sonne , So be it . Morning Prayer . O God and Father of our Lord Iesus Christ , whom no man knoweth but by thy speciall gift : grant that vnto the rest of thine excéeding great benefites towardes mée , this which is the greatest , that can bee bestowed vpon mankinde , may be added also , namely that as thou hast raised vp my body from fast and sound sléepe , so also thou wilt deliuer my mind from the sléepe of sinne , and from the darknes of this world : and after death restore the same body to life , as well as thou hast called it again from sléepe . For that which is death to vs , is but sléepe vnto thée . I pray and beséech thée , that through thy goodnesse , this body of mine may bee fellow and furtherer of all godlinesse to my soule in this life , so as it may also be partner with it of the endlesse felicity in the life to come , through Iesus Christ thy Sonne our Lord. For whose sake and by whom , thou giuest vs all good and wholesome thinges to our welfare , Amen . Euening Prayer . LOrd Iesus Christ , to whose vnconsumeable goodnesse we bee beholden for all things : which hast graunted the chearefull light of the day , vnto all men both good and bad to doe their businesse in , and mercifully giuen them the swéet stilnesse of the night , to refresh the powers of their silly bodies , and to put away the cares of their mindes , & to aswage their sorrowes : For so much as thou thy selfe performest all these things much more beneficially to them that loue thée , to whom thou giuest a farre greater light by the grace of faith , to doe all déedes of godlinesse by , then doth the shining of the Sunne vnto the world : Insomuch as thy promises neuer suffer them to faint , but the comfort of thy spirit putteth away all cumberances of minde , farre more effectually then any sleepe of the body . And the whole man resteth not more sweetly , or safely in any thing , then in thy mercy ( O deare Redéemer : ) I ●eseech thee , that if I haue done any thing this day through humaine frailty , & negligence , which hath offended thine eies , pardon it for thine wonted goodnesse sake , and grant therwithall that this night may be happy to mee , by thy prospering thereof , pure by thy preseruing of me , & safe from the nightly illusions of wicked féends , through thy protection , so as this sléepe may make both my body and mind more chearefull , and lusty to serue thee to morrow . Moreouer , because this life hath not one houre certaine , whensoeuer the euentide therof commeth and the long sleepe of the body groweth vpon mee , from which we shall not wake , till the dead rise againe at the sound of thine Angelles Trumpet . I beseech thee lighten thou then the eyes of my mind , so as I may not sleepe in euerlasting death , by the quenching of my faith , but rest in thee , to whom euen the dead are aliue ; Which liuest and raignest with the Father , and the holy Ghost , one God world without ende , Amen . Augustine his Ladder to Paradice . BEing busied on a certaine day with the bodily labour of hands , when I had begunne to consider of a spirituall mans exercise : Foure degrees or steppes suddenly offered themselues vnto my consideration , which were , Reading , Meditation , Prayer , and Contemplation . This is the Ladder of secluded men , of solitary men , wherewith they are lifted vp into heauen , it is a Ladder distinguished and noted but with a few degrees or stepps , and yet of an vnmeasurable , and incredible greatnesse . The first part of the which is stayed vpon the earth , but the vppermost part pierceth the clouds , and searcheth the secrets of the Heauens . These degrees or steps , as in names and number they are diuers , so in order and number they are distinguished· Whose properties and benefites , surely euery of them , what they may bring to passe in vs , How betweene themselues they differ and excell , if any one would throughly consider , whatsoeuer labour or study he shal bestow in them , be shall briefely and easily thinke and thinke againe vpon them , in regard of the greatnesse of their profite , sweetnesse , and delight . For Reading is a diligent and earnest looking on the scriptures , with a bending and strayning of the mind . Meditation is a studious action of the minde searching out the knowledge of the secret truth , by the leading of ones owne and speciall reason . Prayer , is a deuout intention of the minde to God , for the putting away of euill things , and the obtaining of things that are good , Contemplation , is a certaine lifting vp of a stayed minde to God , tasting the ioyes of eternall sweetnesse . A discription of the parts and duties of those foure degrees . THerefore the discriptions of the foure degrees assigned it remaineth that wee should sée their parts and duties . Reading searcheth . Meditation findeth . Prayer sueth or maketh intercession . Contemplation , féeleth or tasteth . Wherevpon the Lord himselfe , saith . Seeke and ye shall find , knocke , and it shall bee opened vnto you . Seeke by reading and yee shall finde in meditating . Knocke ye by Prayer , and it shall bee opened to you in contemplation . Reading setteth the mouth as it were to sound meate . Meditation cheweth and breaketh Prayer obtayneth tast . Contemplation is the same sweetnesse which gladdeth and comforteth . Reading is in the barke or shell , Meditation in the fat . Prayer in the supplication of desire . Contemplation in the delectation of gotten sweetnesse , which that it may appeare more plaine , I will apply one example out of many . I heare in reading , Blessed are the cleane ' n hart for they shall see God. Beholde a short sentence , but swéet and manifolde in knowledge . I come ouer and beside to the feede of the soule , as it were of a Grape , the which thing after the soule hath diligently séene into it sayth within it selfe , may there be any good ? I will come to my heart and will try if happely I may vnderstand and finde this cleannesse , for this thing is precious and worthy to bee 1 wished for , the possessors of which are called Gods , to whom is promised the sight of God , which is eternall use , which is commended with so many testimonies of holy scriptures . Therefore destring this thing more plainely , to be expounded to it selfe , it beginneth to chew and breake this grape , and putts it into the presse , vntill it mooueth reason to search out , whether this cleannesse so precious and worthy to be wished for , can be , and how it may be bad . The office of Meditation . THEN commeth Diligent and earnest Meditation , it farieth not behinde , it hath not any thing in the superficie or outside of another , it pitcheth foote , it pierceth the inward parts , it seeketh euery corner , it considereth beedely , that he hath not sayde , Blessed be the cleane in body but in minde : because it sufficeth not to haue harmeles hands from euill worke , but that also we should bée ●lensed in mind from wicked thoughts . Which is confirmed by the authority of the Prophet saying . Who shall ascend into the hill of the Lord , or who shall rise vp . in his holy place : euen he that hath cleane hands and a pure heart . Also this Meditation , it considereth this cleannesse of heart which the same Prophet would Thinke also how carefull blessed Iob was in keeping this , who said , I haue made a couenant with mine eyes that I would ●ot thinke any thing of the Virgin. See how much the holy man strayned himselfe , who shut his eyes least hee should behold vanitie , lest by chance vnawares hee should respect that , which afterwards inwardly he might desire . Afterward and after such sort that the prophet hath entreated of the cleannesse of the heart , he beginneth to speake of the reward thereof . How glorious and delectable a thing it would bee to see the face of the Lord so long wished for , beautifull in fairenesse aboue the Sonnes of men . Now not abiect and base not hauing a hope with which his mother cloathed him , but arayed with a robe of immortality , and Crowned with a diademe , with which his father hath crowned him in the day of resurrection and glory , the day which the Lord hath made . Meditation thinketh , that in that vision , there shall bee that fulnes of which the prophet speaketh . We shall be satisfied when thy glory shall appeare . Doe you not percerue how much lie our hath flowed out of a little grape , how great a fler is risen out of this sparke , and how much this little text is extended in the same Meditation . Blessed bee the cleane in heart , for they shall see God. But how much yet might bee extended or enlarged , if any one should come that hath proued such things ? For I feele that the well is déepe and I in these things vnskilfull , I haue scantly sound a vessel , in which I might draw vp few things The soule inflamed with these lights , sacrificed with these desires , the Alablaster box of sweete oyntment broken , beginneth to sauor , not of tast , but as it were of an odoriferous sent . Of this the soule doth gather , how swéet a thing it is , to féele the experience , whereof it hath knowne Meditatiō to be so pleasant . But what shall the soule doe , it burneth with desire to haue it , but it doth not find in it selfe , how it may haue it , and in how much more it searcheth , the more greatly it desireth , whilst it setteth before it meditation , it setteth before it also sorrow , because it vnderstandeth not the sweetnes which Meditation sheweth to be in the cleanesse of heart . For it commeth not of reading and meditating to vnderstand this , sweetnesse , except it bee giuen from aboue , for to reade and meditate , is as common to the euill as to the good . And those Philosophers of the Gentiles by the leading of reason found out in what the ch●efe of true goodnesse consisted . But because when they had known God , they glorified him not as God ( but presuming on their ●wne power , they sayde bee will magnifie our owne tongues , our lipps 〈◊〉 our owne ) they deserued not to vnderstād what they might see . They vanished in their owne thoughts , and their wisedome is devoured , which humane study of discipline had bestowed vpon them , not the spirit of wisedome , which onely giueth true wisedome , which is to say , sauory knowledge , which when it is , in whomsoeuer that inestimable sauor gladdeth and comforteth . And of that it is said , wisedome doth not enter into a malicious soule . For this is of God alone , and as God had giuen the office of baptizing to many , yet in baptisme he hath retayned to himselfe onely , the power and authority of forgiunesse of sins Wher vpon John hath sayde of him distinctly ▪ this is hee which baptiseth in the holy Ghost . And of him we may say , this is he which giueth the tast or sauor of wisedome , hee maketh knowledge sauory to the Soule . For truely speech is giuen to many : Wisedome to a fewe , the which the LORD distributeth to whom hée will and how he will. The office of Prayer . BVt the Soule perceiuing of it selfe , that it cānot atta●ne to the desired swéetnesse of knowledge & experience , & by how much the more it commeth to the secret heart , by so much the more God is exalted , it humbleth it selfe vnto prayer saying . Lord which art not seene but of cleane hearts , I haue searched in reading , I haue sought in me●itating , how true cleannesse of heart may be had that by that meanes I might know thee . I did seeke thy face O Lord , thy face O Lord did I séeke . I haue long meditated in my heart , and in my meditation the fier waxed not . and my desire more to know thee , whilst thou breakest to me the bread of holy scripture , and in the brea●ing of bread , in which then art more knowne . And how much more I know thee , I long the more to knowe thée , not in the barke of the letter , but in the sée●ng of practice and experience . Neither do I humbly aske this O Lord , for my merits , but for thy mercy . Because I confesse I am vnworthy and a sinner , but yet the dogs doe eate of the crums that fall from their masters table . Giue me O Lord an earnest of the inheritance to come , at least one droppe of heauenly raine , wherwith I may coole my thirst , for I burne with great desire . The office of Contemplation . WIth these and such burning speeches , the soule doth inflame her desire , like as shee doth shew her affection . With these incantations shee calleth vpon her bridegroome . But the Lord whose eyes are vpon the righteous , & his eares open only vnto their prayers : euen those their prayers he tarteth not for , vntill they shall end their speech , but interrupteth the middle course of their prayer and making speede offereth h●mselfe , and compassed about with the dew of heauenly sweetnesse , meeteth the longing soule , and annointed with excellent oyntments refresheth the wearied soule , comforteth the hungrie , fatneth the poore , maketh it forget earthly things , quickneth it vnmindfull of it selfe , in strengthening it meruailously . And as in certaine carnall and fleshely pleasures , carnal concu●iscence doth so much ouercome , that it loseth all the vse of reason : So of good right , worthyly in this supernal Contemplation , carnall & fleshly motions are quite consumed and swallowed vp from the soule , so that the flesh may contrary or gain say the soul in nothing & man become altogether spirituall . Signes of the holy Ghost comming to man. O LORD how dost thou appeare when thou wilt doe these things , and what signe of thy comming ? Whether are déepe sighes and teares witnesses and messengers of this comfort and gladnesse . If it bee so , this is a new meaning , and an vnusuall signe For what agreement is there of comfort to sighes , of gladnesse to teares : but yet if these are to bee called teares , and not rather the ouerflowing aboundance , of the inward dew powred vpon , and a signe of an inward washing , and an outward clensing . Like as in baptisme of Children , by the outward washing is signified and figured the inward washing of the soule , so here the inward clensing goeth before the outward washing . O happy teares by which , the inward spotts are purged , and by which the burning flames of sinnes are quenched . Blessed are you that so mourne , for you shal reioyce . O soule acknowledge thy Bridegroome with teares , imbrace thy long wished for . Now bee drunken with the flowing streame of pleasure , sucke milke and hony from the breast of his comfort . These be the cleane giftes and comforts which thy Bridegroome hath giuen thee , which are sobs and teares . He bringeth to thee drinke with teares in measure these teares are bread to thee day & night : bread truely strengthning mans heart , swéeter then honny and the honnies Combe . O Lord if these teares bee so sweete which are stirred vp through the remēbrance & desire of thee , how sweet shall the ioy bee conceiued , by the open and m●nifest sight of thée . If it bee so sweete to weepe for thee , how sweet will it be to bee glad and reioyce with thée . But why doe we set forth in common , these secret conferences of that ? Why doe we endeuor to expresse eternal affections in common words The vnexpert vnderstand not such things in the booke of experience : whom the same annoynting teacheth . And other wayes the outward leter profiteth not the reader any whit . Litle sauory is the reading of the outward letter , except it can take the exposition and inward sence from the heart . How the Soule remaineth , the feruency of the holy Ghost ceasing for a time . O My soule wee haue a great while prolonged speech . It were good for vs to be here with Peter and Iohn , to beholde the glory of the Bridegroome and to tarry long with him . But I would to bee made here , not two or thrée tabernacles , but one , in which wee might bee together , and take delectation together . But as the Bridegroome saith let me depart , for now riseth the morning , thou hast receiued the light of grace , and the visiting which thou didst desire . Therefore the blessing being giuen , the sinnow of the thigh mortified , and the name changed from Iacob to Israel , the bridegroome long wished for , withdraweth himselfe for a little time . He withdraweth himselfe aswell from the foresaid vision , as from the swéetnesse of the Contemplation , notwithstanding hee remaineth as much as to gouernment , as much as to glory , and asmuch as to peace and vnity . Here is rendred a cause why the feruency of the holy Ghost leaueth the Soule a little time . BVt thou maiest not be afraide Spouse , nor dispaire , neither thinke thy selfe dispised although the Bridegroome withdraw his face from thee a little while : All is wrought for thy good , and of his comming and going away thou gettest profite . Hée commeth to thy comfert , he goeth away as a warning to take héed , least the greatnesse of consolation should heaue and puffe thée vp , least if alwayes the Bridegroome should be with thée , thou shouldest begin to contemne thy fellowes , and attribute such continual visiting not to grace , but to nature . But the Bridegroome giueth this grace to whom hee will , and when hee will , it may not bee possessed by right of Inheritance . It is a common prouerbe that too much familiarity breedeth contempt . Therefore he goeth away least by too much continuance he should be contemned , and being absent hee might be the more wished for : and the more wished and desired , he might the more ardently bee sought for . Moreouer what is present life , which ( in respect of future glory , that shal be reueled to vs ) is like a riddle , by which now wee know in part . For wee haue not here an abiding Citie , but we séeke one to come . Therefore wee should not esteeme banishment for a country , a token for a great sum of money . The bridegroome commeth , likewise he goeth away , now bringing comfort , then changing our generall state with infirmity , a little while hee suffereth vs to tast how swéete he is , and before we can fully féele it , hee withdraweth himselfe , and so as it were with spread wings houering ouer vs , prouoketh vs to flie , as though he would say . Behold you tast a little , I am swéet , if you will fully bee satisfied with this swéetnes , run yee after me in to the swéete sauour of my oyntments hauing your harts lifted vp , where I am , on the right hand of God the Father , where you shall see me , not by a glasse or in a ridle , but face to face , and where your hearts shall reioyce fully , and your ioy no man can take from you . A care and diligence of the Soule that it be not altogether forsaken of God. BVt take héede thou Spouse how the bridegroome may turne away himselfe from thee . Hee goeth not far , and though thou séest not him , yet he full of eies séeth thee before & behind ▪ thou canst neuer hide thy selfe frō him . He hath also about thee spirits , his messengers most witty , and prudent spies , that they should marke how ( the Bridegroome absent ) thou behauest thy selfe , and might accuse thée before him ; If they perceiue and finde in thée any signes of wantonnesse or scurrility , this Bridegroome is ielous , i● thou entertaine an other louer , if thou fancy to please others , he will presently seperate himselfe from thee , and cleaue to other yong ones . This bridegroome is delicate noble and rich , goodly to beholde in beauty aboue the Sons of men . And therefore hée doth not vouchsafe or thinke worthy to haue any other then a beautifull Spouse . If he see in thee a spot or a wrinkle , presently hee turneth away his face . He cannot indure any vncleannesse . Therfore be thou chast , be thou modest and humble , that so of thy Bridegroome thou maist desire often to be visited . The office and effects of euery one of the degrees by repetition . THerefore that those things that are difficultly spoken , ioyned and vnited together , may séeme the better , let vs gather ( by repetition ) the summ● of such thinges spoken of before , like as that before noted , may be séene in the foresaide examples , how those steppes and degrées may agrée together , and as ioyntly and seuerally they may surpasse or excell eyther other . For reading as it were a ground worke and chiefe meane ; first offereth it selfe , and in matter being ministred sendeth vs to meditation And then Meditation diligently inquireth , what is worthy to bee sought for and as it were digging , findeth treasure and sheweth it . But when it cannot obtaine of it selfe , it sendeth vs to Prayer Prayer lifteth vp it selfe with all vehemency , when it findeth by the sweetnes of contēplation , the treasure worthy to bee desired . Comming to this , when it moistneth the thirstie soule with the dew of heauenly swéetnes , it rewardeth the labour of these thrée before . So then reading is an outward exercise Meditation an inward perceiuing . Prayer a desire , and Meditation aboue al sense . The first degrée is of beginning , the second of profiting , the third of deuoutnes , the fourth of blessednesse . But these degrées , are so linked together , and are so seruiceable , in supplying helpe one to another , that those going before without those that follow , profite little or nothing , and those that follow without those that goe before , seldome or neuer profite . For what profiteth it to vse the time with continuall reading , to run ouer the great acts & writings of holy men , except in breaking and chewing on them , wee may sucke the iuyce and passe it through in swallowing it , euen to the most inward part of the heart , that out of them wee may diligently consider our state or order of life , and study and indeuor to doe their workes ▪ whose déeds and writings we couet to reade often . Bubow shall wee conceiue these things in minde , or how may wee take héede , least in meditating on some of them falsly , and vainely , wee should passe the bounds set downe of the holy Fathers , except first we shall be instructed by reading or by hearing , for bearing after a certain manner belongeth to reading . Whereupon wee were wont to say , not only to haue read those books which we read to our selus and others , but also those which we haue heard of our Masters . Also what profiteth it a man when he may perceiu what may bee done by meditations , except he getteth helpe by prayer , and Gods grace to obtaine to them . Euery good gift and euery perfect gift , is from aboue , comming from the Father of Lights , without whom we can doe nothing . It required prayer of the Samaritane woman , when he said , if thou knewest the gift of God , and who it is that sayeth to thée giue me drinke , thou wouldest haue asked of him , and hée would haue giuen thee water of life . The woman hearing this , ( as if she had beene instructed by reading ) meditating in her heart to bee good and profitable for her to haue this water : Therefore inflamed with desire of hauing it , turned her selfe to prayer , saying , Sir giue me of that water , that I may not thirst , neither come hither to draw . Note the hearing of the word of God , and the meditation vpon it , incited or stirred her vp to prayer . For how might she bee carefull and earnest to aske , except first meditatiō had moued her ? Or what had meditation going before profited her , except prayer following did shew what she had requested to attaine to . Therefore to the end that meditation bee profitable , it behoueth that deuout prayer should follow , the effect of which is as it were the swéetnesse of Contemplation . Here are declared all these degrees so to bee conioyned , that they are inseperable . OVt of these we may gather the reading without meditation is barren . Meditation without reading is erroneous . Prayer without Meditation is nothing earnest . Meditation without prayer vnprofitable . Prayer with deuoutnesse and obtainer of Contemplation . The obtaining of Contemplation without Prayer is very rare or miraculous . For God of whose power there is no number or ende , and whose mercy is aboue all his workes , readeth vp Sonnes to Abraham out of fiue stones , whilest or as yet hard and vnwilling , hee bringeth them together to assent , that they may be willing . And so as prodigall ( as it is a cōmon saying ) he draweth the Oxe by the horne , whē not called he putteth in himselfe . Which thing , and if when wee reade to happen to some men , as to Paule and some others , yet notwithstanding wee ought not as in a manner of tempting God , to take vpon vs diuine things , but to doe that which belongeth vnto vs , that is to read and to meditate in the law of God To pray to him that he wold helpe our infirmities , and consider our imperfections . Which hee teacheth vs to doe , saying , aske and yee shall receiue , séeke and yee shall finde ▪ knocke and it shall be opened vnto you ▪ For now the Kingdome of heauen suffereth violence , and the violent taketh it by violence . Sée if the properties of the foure degrees aforesaid , in their agreeable distinctions , can bring to passe how they may agrée together , and what euery one of them may effect , or accomplish in vs. Blessed is the man whose mind is at leasure , from other businesses , hee alwayes desireth to be exercised in these foure degrées , who , althings that he hath being solde , buyeth that fielde in which lyeth hid the treasure long wished for Marke yee and consider how swéete the Lord is . Who that is exercised in the first degrée , héedful & circumspect in the 2. deuout in the 3. & in the 4. lifted vp aboue himselfe , he doth ascēd by these ( which he hath disposed & set in order in his heart ) frō vertue to vertue vntill hee may sée the Lord of Lords in Sion . Blessed is he to whom it is grāted to remaine in this highest degrée , euen a small time , for he may truely say , behold I féel the grace and fauor of God , behold I contemplate with Peter and Iohn , behold with Iacob I am often times delighted with the imbracings of Rachel . But let this man beware , least after this Contemplation in which hee was lifted vp to heauen , hee fall downe by any disordinate occasion , into the bottomlesse pitt , nor after that visiting ended , he bee turned into lasciuious déeds of the world , and inticements of the flesh . When in truth the weake sight of mans minde , cannot long indure the brightnesse of the true light , let it descend easily & orderly , to some one of the thrée degrées , by which it had ascended , and by course & turne , now in one , now in another , it may stay , as in consideration of the place and time , then is it by so much the nearer to God , by how much it is the further from the first steppe or degrée . But alas ●he fraile and miserable condition of man ! beholde wee apparantly sée by the leading of reason , and the testimonies of scriptures , the perfection of good life , to bee contained in these foure degrées ; And in these spiritual good things mans exercise ought to bee imployed . But whois he ? and we wil praise him . To wil is present with many , but with a few to performe , and would to God wee were of that few . Foure Causes which draw vs from these foure degrees . BUT there are Foure causes which draw vs often times frō these foure degrées , that is to wit , vnauoidable necessity . Commodity of honest businesse . Humane infirmity , and worldly vanity . The first excusable , the second tolerable , the third miserable , the fourth culpable . For those whom such cause withdraweth from a holy purpose , had béene yet better not to know the glory of God , ( then known ) afterwards to goe backe . What excuse shall we haue for sin ? for iustly can the Lord say what should I haue done for thee and haue not done it . Thou wast not and I haue created thée , thou hast sinned , and madest thy selfe the seruant of the Diuell , and I haue redéemed thée , thou diddst runne a race of the world with the wicked , and I haue chosen thée . When I gaue thee grace in my sight & would make an abiding with thée thou despisedst me , and not onely hast cast behinde thée my wordes but my selfe , and hast walked after thine owne concupiscenses But O good God , gentle and méeke , a swéete friend , a wise councellor , a strong h●lper , how vain how rash is he that renounceth thée , that putteth back so milde and quiet a guest from his owne heart . O vnhappy and dangerous change , to put away his Creator and to receiue hurtfull cogitations . Yea that secret seate of the holy Ghost , the secret of the heart , which a litle time before , bent and applyed it selfe to heauenly ioyes , so suddenly to bee suppressed with vncleane thoughts and sinnes . The stepps of the Bridegroome are but yet fresh in it , and now adulterous desires are let in . It euill beséemeth and t is a filthy thing , the eares which euen now heard the wordes , which are not lawfull for man to speake , and so soone to bee inclined to heare fables , and slanders , the eyes which euen now were baptised with holy ▪ and deuoute teares , so suddenly to be turned to beholde vanities , the tongue which euen now swéetly song the wedding song , which had reconciled the Bride & her bridegroom , with eloquent perswasions , and now lead her into the tauerne again , to bee turned into vaine spéeches , to scoffing and scurrillity , to forge deceits , and to report euill . Lord be it far from vs. But if it happen we slide into such falts through humaine infirmity , we should not then dispaire , but let vs runne backe agine to that milde and mercifull Phisition who taketh the simple out of the dust , and lifteth the poore out of the myre , and which will not the death of a sinner , he will againe cure vs. Let vs pray God therefore , that those impediments which wtdraw vs from his Contemplation , that for the present he will mitigate them in vs , and hereafter vtterly take them from vs. Who bring vs by those foresayd degrées from vertue to vertue , vntill wee sée the God of Gods in Sion . Where the Elect shall not receiue the swéetnesse of Divine Contemplation droppe after droppe , but ( incessantly replenished with the riuer of pleasure ) shall haue that ioy which no man shall take from them , and peace , not subiect to any alteration , peace into it selfe . Amen . THE SINNERS GLASSE . CHAP. I. How God gaue the soule to Man. IN the beginning , God on the sixt day , gaue to man and woman reasonable soules , such as continually hee breatheth into euery one in their creation . My Father sayth Christ , worketh euen till now , and I also worke . The flesh is begotten of the flesh . But one soule begets not an other . Touching all other liuing creatures , it is saide in the first of Genesis . Let the waters bring forth , &c. And let the earth bring forth liuing creatures , &c. But neither the water nor earth bringeth forth the Soule , for God inspireth that into man. And man hath not originall sinne , by reason of the soule , but by the flesh , from whence the soule is made guilty of the first fault , or original sinne , which the flesh draweth or powreth into the soule , with which flesh the soule is vnited in person , although differing in nature , for the acts & déedes of the body are of one sort , and the actions of the soule of another . And yet notwithstanding the vices of the body may charge the soule . Because the Soule was giuen to that ende that it should correct the vnlawfull motions of the flesh , whether they happen by negligence or ignorance . which cannot be excused . Like as when the scholler or seruant by the negligence of the teacher or master doth offend , the teacher or master cannot bée without blame : So no lesse can the soule bée blameles , when it ought to gouerne and cause the flesh to obey . CHAP. II. A distinction between the spirit and the soule . THe Soule and the spirit although they bee two wordes , and names , it is not to be vnderstoode , that they are of seuerall essence or being in a man but are clearely one essence , and substance , as selfe one of pure nature , for in these two words , as there is not vnderstood a double substance , yet in them , there is a difference to be noted , by a double force ▪ of the same essence or being in a man. As thus the spirit is taken as the higher , and the soule is taken as the lower , or inferior part . The soule , in that it is a liuely , and an euerlasting thing , and maintaining life , in the body , is reckoned as it were the lower part . But the spirit in that it is spirituall , flyeth vp to the highest , and is serued from the Soule , that it might be vnited to God : because as it is written , that cleauing to God is one spirit with him . Happy is that diuision , of the spirit from the soule , and maruailous , which beeing lifted vp vnto the Lord , is transformed into his Image . And thus , at that present & instant lifting vp of the Spirit , the soule which is the inferior part , is most quietly in peace ▪ and great tranquilitie . And the spirit which is the higher and purer part , is exalted into excellent glory , and reioycing . My soule , saith the virgine , doth magnifie the Lord , and my spirit reioyceth in God my Sauiour . Men may perceiue , being touched by the word of God , either in their sorrow and contrition ( being cast downe by the power of the same word ) or comforted therby , how the soule and spirit are deuided . For as the very truth saith , the word of God is quicke and of great force , more piercing then the two edged sword , euen reaching out to the diuision of the soule , and the Spirit . So that no diuision amongst men is so much to bée marueiled at , as when that which is essentially one , and indiuideable , should be parted in it selfe . Now before that this soule and spirit doe leaue our bodies , we must consider and vnderstand an other spirit , a leaged by the Apostle , which is the grace of the holy spirit , the which the Apostle doth pray that it may remaine in vs sound , and whole , because that spirit doth flie from that which is fained , and remoueth it selfe from the thoughts which be wtout vnderstanding . Therefore with continuall Meditation , wee should exercise our selues and consider our miseries and wants , our labours and sorrowes . For we entred into this life with mourning , and liue in it with trauell , and must againe put it of with paine and feare . Therefore wée ought to thinke , how short our life is , how fraile a life it is , how certaine it is that wee shall die , and how vncertaine the howre of death is . Let vs cōsider with how many bitter griefes life is mixed , if any thing bée swéet and ioyfull , in the way of this life fanning on vs , how deceitfull it is , and to bée suspected : how vnconstant and transitory it is , whatsoeuer the loue of this world bringeth forth , whatsoeuer shew or temporall brauery it promiseth . On the other side , let vs consider , the pleasant beauty , and swéetenes of our heauenly coūtry . Let vs take heede and well weigh from whence wee are fallen , and where we lie , what we haue lost , and what we find : that on both parts wee may vnderstand , how much wee ought to mourne and lament in this exile , and banishment . And then hereupon it is that Salomon saith , he that setteth before him knowledge , setteth before him sorrow . Because , by how much the more a man knoweth his euils , by so much the more hee hath cause and ought to sigh and grone . CHAP. III. How man is made to the Image of his creator . THe reasonable soule & belonging to vnderstanding , is made according to the Image & likenes of God that it may know the creator by his Image , & loue him because of his likenes : for according to the image of God , it hath reason , and according to his likenes it hath loue or charity , for as the creator which created mā according to his own Image , is charity good and iust , pacient & méek , pure and pitiful with other notable and holy vertues read of him . So a man is created , that hée should haue charity , that hée should bee good and iust , patient and méeke , pure and pitifull . Which vertues , any man , by how much the more hee hath them in himselfe , by so much the nearer he is to God , and beareth the greater likenes of him his Creator . But if any man , by the wrong wayes of vices , and the crooked turnings of euils , doth out of kinde , wander from this most noble likenes of his creator , then it shall become of him , as it is written , A man when hee was in honor did not vnderstand ▪ &c. for what greater honour may there bee to a man , then to bee made according to the likenesse of his creator , and to bee adorned with the same robes of vertues , that he is of whom it is reade . The Lord is King , and hath put on glerious apparell , &c. Which is , that he is glorified with al the shining of vertues , and garnished with the honour of all goodnesse . What greater disgrace may there be to man , or vnhappier misery , that this glory of his Creator being lost , hee should slide and fall into the deformity , and vnreasonable similitude of a bruite Beast . Wherefore let euery man , more diligently haue his minde fixed , into the excellencie of his first state and condition , and acknowledge in himselfe , the most worshippfull Image of the holy Trinity : and striue with himselfe , to obtaine the true honour of the diuine likenesse , by the noblenesse of good conditions , and maners , and the exercise of vertues , that when hee shall appeare , what he is , then hee may shew himselfe , like vnto him that maruailously made him to his likenesse in the first man , and more marueilously renued him in the second . CHAP. IIII. That the soule is no part of God. THe soule is no part of God , the mutability into which it runneth proueth that , for God is immutable , or vnchangeable . The soule is often changed , by reason of sinne , and sometime changed by reason of paine , and being damned , becomes most miserable . Yet nothing may hurt it , but when it departeth from God. It departeth , when it sinneth , wherupon the miserable runnagate frō God , is tormented . Seuered from one , it is scattered into many things , and by reason of the intemperance of it , is made as it were sicke , and corrupt , and is become discomfited , and grieued . Therefore the bodily senses ( the memory béeing distempered or disturbed ) are disquiet and heauy , they are made féeble , and dismaide . Then the flesh doth suffer , then faintings begin , and violent death houereth about . Surely a man turned from God by sinning , is froward , and vnfortunate , because he disagréeing with God , is also at discord , and discontent with himselfe , and bringeth paine of himselfe into himselfe . CHAP. V. That the soule is immortall . A Man consisteth of body and soule , and whatsoeuer is séene , with these bodily eyes , is made for the body , the body for the soule , but the soule for God : that when the body returneth to the earth , out of which it is taken , the spirit may returne to God , who gaue it . The soule giueth life to the flesh , when it commeth , ( no other wayes then the Sunne giueth light to the day ) and it causeth death when it departeth : yet death dooth not consume the body and soule , once ioyned togither , but parteth them vntill both of them come againe , to their first originall or beginning . And least any man should thinke , the soule to be consumed by the death of the body , let him heare what the Lord saith in the Gospell : Feare ye not them ( sayth he ) which kill the body , but the soule they cannot kill . CHAP. VI. Of the loue and friendship betweene the body and the soule . WOnderfull is the fellowship of the flesh and the soule , the breath of life , and the clay of the earth : for thus it is written , God made man of the clay of the earth , and breathed into his nostrels , the breath of life , giuing to him sense , and vnderstanding , that by sense , hée should quicken the clay assotiated to him : and by vnderstanding , he should rule and gouerne it , and by that vnderstanding , hée should enter inwardly into himselfe , and behold the wisdome of God ; and that by sense , hée should goe forth , and behold the workes of his wisedome . By vnderstanding hée hath enlightened man inwardly , and to sense he hath abroad , beautified , and made things so faire that man might find delight , and recreation in both of them : felicity inwardly , and outwardly : and abroad pleasure and gladnesse . But because the outward good things canot indure long : man is commanded to returne from them , to things inward , and from those inward things , to ascend to higher matters . For , of so great a dignity , is the state and condition of man , that no good thing , besides the chiefe good , may suffice him . It is very miraculous , that such diuerse & contrary things , one frō the other , might conioine together in one . Neyther lesse maruaylous is it , that the euerlasting and liuing God , hath ioyned himselfe to our molde and clay , that God and clay should bee vnited together , so great a highnesse , and so much basenesse : for nothing is higher then God , and nothing more base then slime and clay . Maruaylous was the first coniunction , and maruailous the second , nor lesse maruailous shall the third bée , when men , Angells , and God , shall bee one spirit . For with the same goodnesse is man good , with the which the Angels are good , and with that selfe goodnesse , both , and either of them are blessed . If so it bee , that both doe desire the same thing , with the same will and the same spirite . For if God could ioyne such a differing and vnlike in nature , as is of the flesh and soule , to bée of one league , confederacy and friendshippe , no doubt , it is as possible for him , to exalt and extoll a reasonable spirite , to the partaking of his glory , which is brought lowe , euen to the company of an earthly body , that the same body being gloryfied , it may bee to it a glory , which was a burthen , yea euen to the fellowship of those blessed spirits , which haue continued still in their brightnesse and purity . Very certainely the most highest hath created man to that purpose , of his onely and méere loue , without any necessity , that hee might become partner of his happinesse , If therfore so much ioy , and so great gladnesse , is in this temporall life , which consisteth by the presence and company of the spirit , in a corruptible body , then how much more gladnesse , and ioy shall there be in the eternall and euerlasting life , which consisteth by the presence of the Godhead , in a reasonable spirite . Therefore let the body bee subiect to the soule , and the soule to GOD , and it shall be one spirite with him , so that it remaine in humility , and acknowledge the grace and fauour of him the Creator of it , by whom it is to be exalted and glorified . CHAP. VII . For what cause the soule is vnited to God. IT is his commaundement , that wee should abide in his loue , Abide you , saith hee , in my loue : For my loue he hath coupled man vnto him that hee should haue him alwaies , and should euer remaine in him , delighting , reioicing , and magnifying of him , and in him . Man is coupled by loue vnto his Creator : for it is the onely bond of loue , that bindeth them together . By the loue of God , all of vs cleaue vnto him : by the loue of our neighbor , we are all one together , that the goodes of all should become the goodes of euery one , and whatsoeuer any one hath not of himselfe , hee should possesse it by another . Charity and loue is the way of God to men , and the way of men to God : for through loue God came to men , hée came into men , and hee was made man. By charity and loue men loue God , they chuse him aboue all thinges , they flie vnto him , and liue to him . So familiar is charity with God , that hée will haue no abiding place , where Charity is not . Then if thou hast loue and Charity , then hast God , because God is charity . CHAP. VIII . A perswasion to loue God. WRetch that I am , how much ought I to loue my Lord my God , who made mée when I was not , redéemed me when else I had béene lost , and perished . I was not , yet hee made me of nothing , neither stone nor trée , nor birde , nor any of the brute creatures . But his pleasure was to make me a man , he gaue mee life , senses and discretion . I had perished , hee descended to mortality , he tooke vpon him mortality , hée suffered his passion , hee ouercame death , and so restored mee . I had perished , and had béen cast away , because I was solde in my sinnes . Hée came after mée to redéeme mée , hée weighed the price of his precious blood for mee , and by that meane brought mee backe from exile , and redéemed mée from bondage . Also hee called mée by his name that the memoriall of him should alwaies bée with mée . He annoynted me with the oyle of gladnesse , with the which hée was annointed , and that of Christ I should bée called a Christian . So his grace , and mercy , hath alwaies preuented me . Hée my God hath often deliuered mée from many perils , and dangers . When I erred , hée led me forth of it . When I was ignorant , hee taught me . When I sinned , bee corrected mée . When I was sadde , hée comforted me . When I dispaired , be strengthned me againe . When I fell , he reared me . When I stood , hée helde mée . When I went hée ledde mee . When I came , hée receiued mee . This and many other things , my Lord my God , did for mée , of which his goodnesse , swéete it is to mée , euer to speak of , alwayes to thinke of , and alwaies to giue him thanks for . And I desire him , that for all his benefites , I may for euer prayss him , and loue him : for as he is an aider to euery one , filling and satisfying euery one , hauing care ouer all , and aswell prouident to euery one , as to all : so I sée him wholy busied for my safety . So that if I will regard mine owne safety : hée is as though forgetfull of all men , and would attende onely on me . He sheweth himselfe euer present , offereth him selfe euer ready , if hée might finde mée ready . Whither soeuer I turne my selfe he forsaketh mée not , except I first forsake him . Whersoeuer I will be , hée departeth not because he is euery where . So that wheresoeuer I goe I may find him , with whom I may be . Likewise , whatsoeuer I shall doe hee standeth by , as if he were a cōtinuall ouerséer of all my thoughts , purposes , and déedes , When I doe diligently consider these thinges , I am confounded , both with fear & great shame , because I beholde him euery where present with me , séeing into all my secrets , for there bee many things in mee before his eyes , of which I am ashamed : and for which I greatly feare to displease him . Neither haue I for al these things anything to render him , but onely I will loue him , for there is nothing better , or more becomming then to render that by loue , which was giuen for loue . CHAP. IX . Of the inward sense , and the outward . THere are two senses in man , one inward , and an other outward , and eyther of them hath his good , in which it is recreated and comforted . The inward sense is refreshed & comforted in the contemplation of diuinitie : the outward sense , in beholding of matters belonging to men . Wherefore God was made man , that hée might make blessed the whole man in himselfe , and that the whole conuersion of man , might be to him , and that all the loue of man should bée in him . But this is al the good of man , that whether hee should goe in , or goe out , hee should finde comfort in his maker , comfort abroad in the flesh of his Sauiour , comfort inwardly in the Godhead , and diuinity of his creator . But there is an euill following this great good , because ( the good lost that was within ) the soule is gone forth to straying goodes that are abroade , and made a couenant with the delights of the world , reposing vpon them : not regarding the absence of his inward good , in that that hee possesseth his consolations in strang goodes . For whilest the outward carnall sense vseth his good , the inward sense of the minde , lyeth as it were asléepe , for he doth not know the goodes of the inward sense , which is taken and insnared , with the iolity of outward things . For he that delighteth in the flesh , liueth and abideth therin , fléeing the griefes and sorrowes thereof , by all possible meanes ▪ but of the woundes of the soule hée is vtterly ignorant , neyther séeketh hee any remedy for them . But here in this world , if he be not clensed of that fleshly sense , the same flesh being put off , the soule shal féele the paines of those wounds , it hath receiued by the pleasures of the outward sense , in what worldly thinges soeuer . CHAP. X. That a man may know how hee is disposed to good or euill . THere be two things necessary to vs , by which wee should know our selues , that is to say , how wee are disposed to euill , and how to good . Prone wee are to euill , and if the mercy of God kéepe vs not , likely we are of our selues to fall into euery vice : nor to rise from them , except the mercy of God follow vs at hand , to holde vs vp . The Prophet well knew this when he said , Thy mercy O Lord , is before mine eyes , which kéepeth mée , and let thy mercy follow me , that it may sustaine me . Weak and vnable wee are to goodnesse , neither without the grace of God to doe any good , or able to perseuere in any good thing . This also the Apostle did know , when he saide : By the grace of God I am that I am , and because his grace in me is not in vame , his grace remaineth in mee . This double knowledge had Abraham of himselfe , when he saide , Beholde I haue taken vpon me to speake vnto the Lord which am but dust and ashes . In truth man is but dust : for as dust is forced about with euery winde and is cast downe and there remaineth . So man may fall into euery vice , neither can moue to rise except the mercy of God ayde him . Also man is ashes , because as ashes bringeth forth neyther budde , nor sproute of it selfe , neither the receiued séede springeth out of it : So a man neither can doe good , nor remaine in any good thing , without the grace of God. Therefore wée ought to render great thankes vnto God , because hee hath granted many good things vnto vs , and many euils that wee haue done hee hath pardoned vs , and hath preserued vs from many euils , which wee might haue done , as likely as many others which wee haue committed & done . for what euill soeuer wée haue not done , it is through his mercy that we haue not done it : for if he had suffered it , surely we had done it aswell in déed as will. And in sooth I do not know , whether wee ought to loue him more for those thinges , which hee hath forgiuen vs , or for those sins which hée hath kept vs frée from . For although wée haue not done them , wée ought to thinke as if wée had done them , and as though hee had forgiuen them : for somuch as we had at the least done thē willingly , if he had suffered it . In very truth whosoeuer in such maner doth acknowledge himselfe , he is both humble before God and men . He loueth God , and all men for God his sake . And if hée haue perfect charity , hée iudgeth no man , he accuseth no man he condemneth no man , he beareth no malice , hée mooueth no brawles , ●ée soweth no discorde , hée doth not persecute innocents he h●re●● not those which reproue him , hée committeth no theft , no false witnesse , no periury , he slandereth no man , be hurteth no man , hée hateth none , but loueth all men . It is written , yée shall loue one another : for so familiar is charity with God , that hee will not dwell in him in whō charity is not . Who so euer therefore hath charity , hath God , because God is charity . And who so hateth one man , looseth God , and the good that he doth Wherefore let euery one be carefu●l least for the hating of one man he looseth God , and euery good thing . CHAP. XI . That euery man should know himselfe . KNow thy self , know from whence thou commest , and whither thou shalt , how thou liuest , how much good thou dost or failest therein , how farre thou art from God , or how neare , not as in space betwéene places , but in the likenes and vnlikenes of good life and behauior . Know how thou art a man , whose conception was in sinne , to bée borne in misery , to liue in griefe and paine , and that to die there is no remedie . Certaine is it that thou shalt die ▪ but vncertaine how , or when , or where . because death expecteth thée euery where . And thou , if thou be wise expect it euer . Therefore carefully take héed what thou doest , or what thou oughtst to do : if thou hast anything to doe , do it . If it be to doe good , mixe it not with any euill : if it be good , that thou shouldest doe accomplish it with much vprightnesse as thou oughtest , If it be for another , doe it as if thou shouldest doe it for thy selfe . If thou thy selfe doest good , doe it so well that it be a good example to others . And thus , as the Prophet Dauid sayeth and willeth ▪ Thou shalt decline from euill , and doe good . CHAP. XII . What Meditation is . BY Meditation wée may the better know God & our selues . Meditation bringeth knowledge , knowledge bringeth compunction , compunction causeth deuotion , deuotion causeth prayer . Meditation is an often moouing of the minde , very diligent and foreséeing , to search or finde out the meaning of thinges , which are hard to bee vnderstood , and to bring secrete thinges to knowledge . Knowledge or learning , is when a man is inlightned by often . Meditation , to the knowledge of himselfe . Compunction , is when through the consideration of his owne euills , the heart is touched with an inward griefe . Deuotion is a godly and an būble affection towardes God. Hamble by the knowledge of his owne infirmities , godly by the consideration of the diuine mercy . Prayer is a deuotion of the minde , conuerting to God , thorough holy and humble affection . Affection is a certaine selfe will , and swéete inclination of the mind , wholy towardes God : for there is nothing mouing God so much to loue and mercy , as the pure affection of the minde . Mens natures is to loue and prayse the knowledge of heauenly and earthly thinges . But they are much better that preferre before this knowledge , the knowledge whereby to know themselues . For truely more prayse worthy is the soule , that knoweth his owne infirmity , and misery , then it which searcheth the course of the starres , and natures of things . For the soule which waiteth vpon the Lord , moued by the feruency of the holy Ghost , and imbaseth it selfe before him in his loue : and though not able , yet willing to enter into him , and hee shining o● that soule , it wayteth on him , and findeth him , and acknowledging the grief of minde not to bée compared to his mercy , hath good cause méekely to wéepe , and to beséech him , that hee will haue mercy and compassion on it , and to put from it all misery . This poore soule , néedy and sorrowfull , knowledge puffeth not vp , because loue and charity edifieth and establisheth it . For man setteth before him knowledge , that is to know himselfe , and his owne infirmities , rather then to know the force and vertue of hearbes , and the nature of all liuing creatures , and setting before him this knowledge , hée setteth before him griefe and sorrow : that is , in what hee hath rebelled , and lailed in , in this his life and pilgrimage in the earth , considering of his owne country which hee is to go to , and to sée his liuing and eternal God. He sorroweth that he is kept in banishment and exile , because hee is delayed and put off from his kingdome . Hee sorroweth whilest hee calleth to minde , what and how great euils he hath done , and what intollerable paines for them hee is like to suffer . CHAP. XIII . That the soule cannot containe it selfe in good thoughts . WHen I doe consider what the nature of the Soule is , which can giue life to the flesh , but cannot as it desireth containe it selfe in good thoughts , I doe finde a certaine spirit belonging to vnderstanding , liuing by the power of the Creator , and quickening the body , which it nourisheth and maintaineth . But notwithstanding subiect to vanity and changeablenesse , which often times myrth and gladnesse lifteth vp , feare troubleth , iniquity mortifieth righteousnesse reuiueth , for in trueth the life of the Soule is God , the death of the Soule is sinne , for it is saide by the holy Spirite , that the soule which sinneth shall die , but that Soule which hath done Iudgement and righteousnesse shall liue and not die . In such sort is the soule immortall that it cannot die , and in such sort mortall that steānot but die . By mortality it is mortall . & by immortality it is immortall . Wherefore to the wretched and accursed , death is without death , end without ende , wearines without wearinesse , because death euer liueth , and the ende shall euer beginne , and wearines shal not know to be weary : death shall kill , and yet not end life : paine shall torment , and shall not put away feare and horror : the flame shall burne , but not driue away darkenes : for there shall bee in fire darkenesse : in darkenesse horrible feare : and in burning vnspeakeable torment ▪ Thus the reprobate cast into hell fire , shall féele in their punishment sorrow & paine and in the extremity of sorrow , shall be strooken with feare , and shal euer suffer and euer be afraid , because euer tormented without ende , they shall euer liue without hope of pardon , and mercy , which is a misery aboue all miseries : for after so many thousand of yéeres in number as they haue had haires on their head , how many soeuer they were , if they should hope to end their paines then , yet they should much the better endure them . But because they haue no hope , nor shall haue , they shall faint in dispaire , and shall not suffice their torments . Of them it is written by Esay the Prophet , Their worme shall not die , and their fire shall neuer bee put out , because , neither they shall euer bee consumed . The worme shall gnaw their conscience , the fire shall burne their flesh : and because they haue forsaken their Creator in heart and body , they shall be punished both in heart and body , & when the soule shall be seperated from the blessed life euerlasting , the body shall be subiect to euerlasting punishment . There shall be feare and heauinesse of heart , mourning and sorrow . There shall bée the tormentors sitting , the worme gnawing , the fire consuming , sinnes discouered , the guilty punished , and all this euerlastingly . Who soeuer shall come to these torments , shall neuer go out againe , where they shall sée detestable monsters of diuels , and the vgly shapes of them . And they shall also sée , in the torments of fire their mates , and followers , which against the commaundements of God , they haue loued in vnlawful loue , and lust , and beholding their distruction , it shall afflict them in the increasing of their damnation . Such shall not sée God , which is the most misery of all miseries : for who can expresse what a paine it is not to sée the Creator , and framer of al things , the redéemer and sauiour of the faithfull , the King of heauen and earth , the Lord of all , by whom we are , wée liue , and haue knowledge . Therefore it behoueth vs on euery side , that we circumspectly looke about vs , & euery where watch , that wée commit no euill , or doe not those things rightly that wee are commaunded to doe . And in those things rightly done , that we bee not proud in our thoughts therefore : for many through their vertues that way haue fallen headlong into hell . CHAP. XIIII . Of the euill Angell . IT is saide that Satan doth fill the minde of some , not entring into them and their senses , but ( intycing and inducing them by guile and iniquity ) doth by euery malicious meane , bring lewde motions , and alluring vices into their thoughts . But the diuell doth not fill the soule by participation of nature , or substance , as some thinke , as an inhabiter therein , but by fraudulent deceite and malice , filleth them whome it is saide he dwelleth in : for it onely belongeth to the Trinitie , to fill the nature and substance which it hath created . CHAP. XV. That wee desire and seeke after good things . WHosoeuer truely and vnfaynedly be waileth his sins and will feare to commit sinne , and will rebuke himselfe in his smallest faults , remembring how much hee hath offended in the greatest . And although with how great vertue soeuer his minde may bee mighty , and with how great constancie it may be in force , yet childishly notwithstanding , some fleshly toyes will outwardly bewray themselues . And except with a certaine manly vehemency , they be restrayned , they draw the weake minde to all frailties and lightnesse , wherin if by long custom it bee inured , when it would rise it cannot , being pressed downe by the weight of euill vse and custome . Therefore as the Apostle sayth , who soeuer standeth , let him take héed he fall not : and if he fall , let him with an humble & contrite heart very quickly rise againe , let there be no deferring . Let him bee the ●um●ler in his owne conscience , the earnester and readier to repentance , and the waryer not to offend againe : for whosoeuer through the onely desire of heauenly blessednesse hateth these temporall things , and loueth nothing of this world , and séeketh onely his after euerlasting Country , shall bee comforted and sustained with great peace and tranquility of minde . How much the clearer doth man sée God , when hee findeth himselfe with h●m alone . For nothing is more present then God , and nothing more secret . Wée ought to desire therefore a seperation of the minde , from the swarme of earthly delights and desires , and then driuing out from the inward of the heart , the commotions of vnlawfull imaginations & thoughts : wée should labour with diligence to our heauenly Country , for the loue of eternall rest . Let vs déepely consider what those companions of Angelles bée , what that fellowshipp is of blessed soules . What is the Maiestie of the vision of God , and how God doth comfort his Saints with the sweete euerlastingnesse thereof , For no man in this life , can worthyly weygh in his mind how great that felicity is , to see God face to face , how much sweetnesse to heare that Angelicall melody , how much gladnesse to enioy the company of al saints . For euery one shall reioyce so much at the blessednesse of the other , as at his own vnspeakeable ioy . In that glory , I bebeholde nothing more willingly , I find nothing more delectable to contemplate , then the affection of the inward loue , wherewith euery one shall loue the other so much as himselfe , & God more then himselfe , and God shall loue thē more then they shal loue them selues and that in perpetuall ioy . There we shall see nothing strange , wee shall loue nothing out of order , wee shall heare nothing to offende out eares : for all things there are agreeing , al thinges delightfull , all thinges quiet . There is all felicity , all pleasantnesse , all gladnes , al things goodly to beholde , all beauty , all swéetnesse . Whatsoeuer is néedfull , and whatsoeuer to delight is there , as all riches , and al da●nties , all rest , and all solace . There is continuall tranquility , pleasant sayrenesse , eternall ioyfulnesse , ioyfull and honourable praise , and the full knowledge of al good things . For what may be wanting there where God is , which wanteth nothing . How many so euer bee there , are as Gods : neither it néedeth that the one say to the other , know God , for all knoweth him , and beholdeth him , all praise h●m and loue him . They know him without errour , they sée him without ende , they prayse him and loue him without wearinesse . They euer see him , and desire to sée him , so much worthy hee is to be séene . They euer loue him and euer desire to loue him , so sweete is hée to be loued . And by how much they loue him , by so much the more they will loue him , hee is so delightfull to bee enioyed . In this delight they repose themselues , being full of God , full of all blessing and sanctification , and cleauing euer to blessednesse , they are blessed , and happie , beholding euer eternity , they are eternall . And ioyned to the light , are made light , beholding euer vnchangeablenesse , are chaunged into vnchaungeablenesse . So much the more willinglier they beholde him , in how much hee is the sweeter , which countenance is holy and mercifull , his face honorable , his speeche pleasant . O blessed sight to see the King of Angels in his honour , to see the holy of all holy , by whom all are holy . To see him is the chiefest felicity , the chiefest ioy , a blessed life , and life euerlasting . Godly Prayers . A Prayer to God the Father to vouchsafe to helpe mankinde . ALmighty God the ouerséer and searcher of my heart , I doe most humbly confesse the omnipotency of thy Maiestie , and the maiestie of thy omnipotency . But how thou hast vouchsafed to helpe mankinde , to the ende of all ages , as I beléeue in my heart to righteousnesse and iustification : so with my mouth before thée , I confesse to my comfort and saluation . Thou onely indéede God the father art neuer read as sent ; but the Apostle writeth so of thy Sonne , which is , when the fulnesse of time came , God sent his sonne . When hée saith hee sent , hee apparantly sheweth that hee came sent into this world ( as borne of the blessed virgin ) he appeared in the flesh ▪ very true and perfect man. But what is it that the chéefest of the Euangelistes saith of him : hee was in the world , and the world is made by him . In truth thither hée is sent in humanity , where hee was euer , and is , touching his Gothead . Which sending I assuredly beleeue with all my heart , and confesse with my mouth to be the worke of all the holy Trinity : But how hast thou loued vs , holy and good ▪ Father , how much hast thou loued vs mercifull maker , which also hast not spared thine onely Sonne , but hast deliuered him for vs wretched sinners . Hee was subiect and obedient to thee , euen vnto the death yea to the death of the crosse , taking vp the ha●● writing against vs , of our sinnes and nailing it to the Crosse , crucified sinne , and slew death : hee onely free amongst the dead , hauing power to lay downe his life for vs , and to take it againe for vs. Therefore is he a conquerer , and a sacrifice for conquest , and therefore a conquerour , because a sacrifice to thee for vs : a Priest and an oblation , & therefore a Priest because an oblation or offering . Worthily haue I a strong hope in him , because thou shalt heale through him all my griefes and weakenesse , who sitteth at the right hand and maketh intercession for vs. For Lord my languors , and griefes are great and many , many they be and great , for the Prince of this world hath many things in me , I know and confesse it . But I beséech thee deliuer mée through our redéemer , sitting at thy right hand , in whom no euill may be found . Thorough him iustifie mee , which hath done no offence , neither was there found any guile in his mouth : through him our head , in whom is no spot , deliuer me , , a member of him although very slerder and weake , I beséech thée deliuer mée , from all my sinnes , imperfections , faults , and negligences . Replenish mee with thy holy vertues and make mée to preuaile in good vsage and behauiour : make me for thy holy names sake , to perseuers in goodnesse euen to the end according to thy will , Amen . A Prayer to God the Sonne . Obountiful Iesu , O sweete Iesu , O Iesu , the Sonne of the blessed virgin Mary , full of mercie & truth . O sweet Iesu , haue mercie on mee , according to thy great mercy . O gracious Iesu , I beseech thée by that precious bloud , which thou hast vouchsafed to shed for vs wretched sinners , vpon the aultar of the Crosse , that thou wilt cast away all mine iniquities , and that thou wilt not despise me , humbly praying thee , and calling vpon this thy most holy name Iesus , this name Iesus is a cōfortable name , for what is Iesus but a sauiour . O bountifull Iesu , which hast ●reated mee , and redéemed me with thy precious blood , suffer me not to bee damned , whome thou hast made of nothing . O good Iesu Christ ▪ let not mine iniquitie destroy , whom thy omnipotent goodnesse hath made and created . O swéete Iesu reknowledge that which is thine in me , & wipe away that which is contrary , from me . O good Iesu haue mercy on me , whilest time is of taking mercy , least thou shouldest destroy mée in time of thy terrible iudgement . O good Iesu , if I wretched sinner , from thy true iustice haue deserued euerlasting punishment for my most grieuous sins , yet hauing a sure confidence , I appeale from thy true iustice vnto thine vnspeakeable mercy , vntill thou hast compassion on mee , like a louing Father , and a mercifull God. O mercifull Iesu , what profite is there in my bloud , if I descend into euerlasting corruption . For O Lord the dead shall not praise thée , neither such as goe downe into hell . O most mercifull Iesu haue mercy on mee , O most swéete Iesu bee vnto me wretched sinner a fauorable Iudge . O Iesu the health of those that put their trust in thée . O Iesu the health of al that beléeee in thée , haue mercy on me . O swéet Iesu , the remission of all my sinnes . O Iesu sonne of the virgin Mary , poure into me grace , wisdome , charitie , chastitie , and also a holy patience in all mine aduersities , that I may perfectly loue thee for euer worlde without end , Amen . A Prayer to God the holy Ghost . GIue sentence with mee O GOD , and discerne my cause against the vngodly people . Teach me to do thy will because thou art my god , I beleeue , in whome soeuer thou dwellest , thou buildest there the long abyding place of the Father and the sonne togither . Blessed is hee that shall deserue to receiue and lodge thee , because by thee the Father & the son make their mansion with him . Come nowe , come most blessed comforter of the sorrowfull soule , descending in due time . In tribulation an helper . Come the clenser of euills , the curer of woūds· Come the strength of the weake , the releeuer of those ready to fall . Come the teacher of the humble , the destroyer of the proude . Come the gentle Father of the fatherlesse and motherlesse . the fauourable Iudge of the widowes . Come the hope of the poore , the refresher of the faint . Come thou starre of the Mariner , thou hauen of them that escape shipwracke , Come the excellent glorie of all the liuing , the onely health of the dying . Come most holy spirite , come and haue mercy on mée , prepare mée for thée , and discend louingly to me , that my vnability and weakenesse may please thy greatnesse and strength , according to the multitude of thy compassions , through Iesus Christ my sauiour : who with the father in vnitie of thée , liueth and raigneth world without end , Amen . A Prayer to the holy Trinity . O Thrée coequal and coeternall persons . one god and true , the Father , the Sonne , and the holy ghost , who onely possesseth eternity and light , that no man can come to : who hast made the whole worlde with thy power , and rulest the round compasse of the earth with thy wisdome . Holy-holy , holy , Lorde God of Sabaoth , terrible and strong , iust and mercifull , to be wondred at , to bee praised , and to be beloued , one god three persons : one power , wisdome , and goodnesse one and vnseparable Trinitie . Open to mee calling on thee , the gates of righteousnesse , and then entring into them , I wil confesse to thee O Lord. Beholde the earnest desire of the inward affections of my heart crying out , and the complaint of the teares of mine eyes , at thy gate O most gracious father , before thee is all my desire , and my mourning is not hidde from thee , and thou , O Lord turne not thy face any more from me , neyther passe by in thy wrath from thy seruant . Father of mercie , heare the wailing of thine Orphan , and reach out thy right hande an helper , that it draw mee backe from the depth of waters , and lake of miseries and the puddle of dregs , least I should perish , the mercy of thine eyes looking on , the clemency of thy heart beholding , but that I may passe without danger to thée my Lord God , that I may sée the riches of thy Kingdome , and beholde thy face for euer , and sing prayses to thy holy name O Lord , which doest maruailous thinges , which makest my heart glad with the remembrance of thee , which lightenest my youth . Despise not mine olde age but make my bones to reioy●e and my gray haires to renue as an Eagle . Amen . Another of the same . O God the true and very excellent life , from whome , by whome , and in whome , all things whatsoeuer doe liue , are good and glorious to see to . God whose faith doth erect vs , whose hope doth comforte vs , whose loue doth linke vs together . God which commandest thy selfe to bee sought , and makest thy selfe to bee found , and openest to him that knocketh , God from whome to bee turned , it is to fall , to whome to bee turned , it is to rise , in whome to remaine , it is most auaileable . God whome no man loseth , but is deceyued , whome no man seeketh , but is warned , whome no man findeth , but is clensed and healed God whom to knowe , it is to liue , whome to serue , it is to raigne , whome to praise , ●t is health and ioy to the soule . Thee I praise , blesse , and honour with my lippes , and heart , and with all the strength and power I am able , and I thanke thy mercy , and goodnesse for all thy benefites , and I sing an Hymne to thy glorie , Holy , holie , holy : I call on thee O blessed Trinity , that thou wouldest come into mee , and make mee a worthie temple of thy glorie . I beseech the Father , , by the Sonne , I beséech the sonne by the Father , I beseech the holy Ghost , by the Father and the sonne , that all my sines and weckednesse bee remooued farre from mee . Most mightie God , from whome all things , by whom all things and in whome all thinges are made , visible and inuisible , which compassest thy workes round aboute . which replenishest them within , couerest them aboue . and sustainest them vnderneath , keepe mee the worke of thy handes , hoping in thee , and trusting in thine onely mercy : keep mee I beseech thee heere and euery where , now and euer , within , and without , before and behind , aboue , beneath and round about , so that no place lie open in me , to the deceits of mine enemies . Thou art God omnipotent , the keeper and protector of all them that put their trust in thee , without whome no man is safe , no man is deliuered from daungers : thou art God , and there is no other God besides thee neither in heauen aboue , nor in earth below , which doest great things to be wondred at , of which there is no number . Praise , honour , and songs , to thy laud belongeth . To thee al the Angels , to thee the heuens and all the powers , make Hymnes and sing prayses incessantly : as it behooueth the creatures to their Creator , the seruants to their Maister , the Souldiours to their King. Euery creature magnifyeth thee , euery soule prayseth thee , most holie , and vnseperable Trinity through Isus Christ our Lord , Amen . A Prayer how the word becomming flesh , is cause of our hope . GOD is not so much an enemy that hee may not loue his owne flesh , his owne members ' and bowels , verily I might despaire , by reason of my too many sins and vices , faults , and infinite negligences , which I haue committed , and dayly and continually do in Hearte , and Worde and deede , and by all the meanes by which humaine frailety may sinne , but that thy worde my GOD , was become flesh , and dwelled in vs. But now I dare not despaire , because hee beeing obedient to thee , euen to the Death , yea the death of the Crosse , tooke vp the hand writing of our sinnes , and nailed it to the Crosse , Crucified sinne and Death . Therefore in him safely I rest , which sitteth at thy righte hand , and maketh intercession for vs. Hauing a sure confidence in him , I look for to come to thee , in whom we are risen againe now we are ascended into heauen , and set together in the celestiall places : to thee be praise to thee hee glorie , to thee be honour , to thee be praise and thansgiuing , Amen : A Praier that the kingdome of Heauen may be obtained . O Happie reioysing , and reioysing happinesse to see the holie ones , to bee with them , and to bee to see the holy God , to possesse God for euer , and infinitly , these things wee should consider of with an earnest minde , these thinges wee shoulde desire with all longing that wee might bee able quickly to come to them . If thou wouldest consider and inquire how this may bee brought to passe , either by what meanes , heare mee : this matter is put in the power of him that can doe it , because the kingdome of Heauen suffereth violence , the Kingdome of Heauen . O man seeseeketh no other price then thy selfe , it is worth so much as thou art , giue thy selfe and thou shalt possesse it . Why art thou troubled touching the price , Christ hath yeelded and deliuered vp himselfe to God his father ▪ that thou shouldest purchase thee a Kingdom : thou so giue thy selfe , that thou be his Kingdom and that sinne may not raigne in thy mortall bodie , but the spirit in obtaining of eternall life . A Praier for the sweetnes of heauenly loue . I Loue thee my God , I loue thée and more and more will loue thee O my Lorde my God faire and honourable before all the sonnes of men , graunt mee that I maye desire thee , that I maye loue thee so much as I will , and as much as I ought . Thou art exceeding great , and exceedingly thou oughtest to bee beloued , chiefly of vs whome thou hast so loued , so saued , for whome thou hast done so many things . O loue which euer burnest , and art neuer quenched . Sweete Christ , méeke loue Iesu my God , inflame mee wholy with thy loue , with thy light , with thy delight , with thy desire , with thy gladnesse and reioycing , with thy affection and swéete kindenesse , with thy pleasure and desire , which is holy and excellent , which is chaste and cleare , that being altogether full with the swéetnesse of thy loue , altogether pleasured with the feruencie of thy loue , I may loue thée my Lord most sweete and beautifull , with all my heart , with all my soule , with all my power , and all my diligence , with great contrition of hart , and a fountaine of tears , with great reuerence and feare , and hauing thee in heart , in mouth , and before mine eyes , alwaies and euery where , so that no place in mee , appeare open to false and counterfeite loues , Amen . Prayers of the Soule thirsting to see Iesus MY soule thirsteth for thée my L. God my flesh also longeth alter thee . My soule thirsteth for God the liuing fountaine , when shal I come and appeare before the face of the Lord ? When wilt thou come my comforter whō I waite for ? O when shal I see my ioy I looke for , O then I shall bee satisfied , when my glory will appeare , whom I hunger for . O then shal● I bee drunken of the aboundance of his house , which I sigh for . O that thou will soake me with the flowing streame of the pleasures . In the meane time , O Lord , let my teares be to me bread day and night , vntil it be saide to mee , beholde thy God , vntill my soule may there looke vpon the Bridegroome . Féede mée in the meane time with my sobbes , refresh me with my sorrowes , it may bee that my redéemer will come , because he is louing , and will not tarry because he is merfull . To him be all honor for euer and euer Amen . Another of the same . STrike Lord , strike I beséech thée , this my most hard heart , with the godly and strong point of thy deare loue , and pierce déeper to the very bottome , with thy mighty power . And so bring forth passing much water from my head , and a true fountaine of teares from my eyes , aboundantly flowing , through the excéeding affection and desire of the sight of thy beautie , that I may mourne day and nighte , receiuing no comfort in this present life , vntill I may bee worthie to see thee my beloued Lorde and God , in the celestiall bride chamber , that there beholding thy glorious admirable & most beautifull face , full with all pleasure and sweetnesse , I may humblie adore and worshipp thy maiestie , with those whome thou hast chosen , and there at the last , replenished with the vnspeakeable ioy of eternal reioysing . I may cry out with them that loue thée , saying . Beholde now I sée that I haue desired , now I hold that I haue hoped for : now I haue that I haue longed for : I am ioyned to him in heauen , whom sēt vpon the earth I haue with al my power loued , with all loue imbraced , to whom with all loue I haue cleaued : him I extoll , praise and honour , who liueth and raigneth God without end , Amen . A Prayer for the feare of the great Iudge . LLord God of gods , forceable and mighty vpon all wickednes , I know certainely that thou wilt come I know thou wilt not euer be si●ent , when in thy sight the lightening waxeth violent , and in thy course the great tempest shall suddenly come , whē thou shalt call heauen from aboue , and the earth to iudge thy people . Then loe , before so many thousands of people , all mine iniquities shall be reuealed , before so many armies of Angels , all my abhominations shall he open , not of my déedes onely , but of my thoughts and words . Thou righteous Iudge marking sinnes , hast kept all my wayes , as in a Sachell , and hast numbred my steppes togither : thou hast held thy peace , thou hast béene silent , thou hast béen long suffering . But wo is me at last thou speakest as though sore trauailing with child , &c. A Prayer where the Father is called vpon through the Sonne . O Father I beseech thee , for the loue of thy almighty Son bring my soule out of prison , to praise thy holy name , I instantly desire thee , through thine onely son coeternall with thee , deliuer me frō the bonds of sinne , and thou most highest , beeing appeased through the intercession of thy Sonne , sitting at thy right hand , restore me to life , whose owne merits threaten to mée deadly and eternall doome . For what other intercessor I should bring to thee I know not , but the same which is the onely sacrifice for our sinnes , which sitteth at thy right hande intreating for vs. Behold my aduocate with thee God the Father , beholde the chiefe Bishop , who néedeth not to make an attonement with others bloud , because he appeareth glorious , imbrued with the blood of his own woundes . Beholde the holy sacrifice , well pleasing and perfect , offered vp and accepted into the sauour of swéetnesse . Behold the lambe without spot , who before the shéerers of him became as dumbe , who beaten with buffetes , beraied with spittle , and rayled vpon , opened not his mouth . Beholde him that hath done no sins , hath borne our sinnes , land healed our infirmities with his owne bloud , Amen . A prayer of the penitent . CReator of heauen and earth ▪ king of kings ▪ and Lord of al that rule , which hast made me of nothing to thy Image and likenes and hast redeemed mee with thy precious blood , whome I wretched sinner am not worthy to name , neither to call vpon , or meditate of in heart , I bese●ch thee , kneeling on my knees , and humbly intreating thee , that thou wilt pitifully regarde mee , thy euill seruant , and to haue mercy on me , who hadst compassion on the woman of Canaan , and of Marie Magdelen , who forgauest the Publicane , and théefe hanging on the Crosse . In thee most mercifull Father I confesse my sinnes , which to conceale from thée , O Lord , I cannot , if I would , Pardon mee O Christ , whome I haue greatly offended , both in thought , word and deed , and by all the meanes in which I wicked fraile man might offend . Therfore O Lord , I beseech thy clemency , who descendedst from heauen , for my safety , who rearedst Dauid from the fall of sinne , pardon mee , O Lord pardon mee , O Christ , who forgauest Peter denying thee . Thou art my Creator and redeemer , my Lord and my sauiour , my king and my God , thou art my hope and my trust , I beseech and intreate thee helpe me , and I shal be safe : gouerne and defend mee , strengthen me , and comfort me , confirm me , and make mee glad ' inlighten and visite mee ' reare me that am dead , because I am of thy making , and thy worke : Lord dispise mee not , because I am thy seruant although a bad one , vnworthy , and a sinner . But whatsoeuer I am either good or bad I am alwaies thine , to whom should I flie but to thee ? If thou cast me off , who shall receiue mee ? If thou dispise me , who shal regarde mee ? O God I do acknowledge my selfe vnworthy , flying againe to thee , Lord thy mercy is greater then my iniquitie thy compassion is more then my vngraciousnesse towardes thée . Thou canst forgiue more thē I can commit , and canst pardon more then I can offend . Despise mee not O Lord , neither note the multitude of my sinnes , but acording to the multitude of thy mercies pitty me , and bee fauourable vnto me a haynous sinner . Say vnto my soule ▪ I am thy sauiour , which saydest , I will not the death of a sinner , but rather that he conuert and liue . Conuert mee O Lord to thee , and be not wrathfull against mee . I beséech thee most gentle father , for thy mercies sake , that I may end my life well , and with true and harty repentance of all my sinnes . Amen . Short Meditations . THy hands O Lord , haue made me , and fashioned me , I may say , those hands which were nayled with nayles for mee , Lord despise not the worke of thy hands . Beholde in thy handes , O Lord my God , thou hast writen mee , reade that writing and saue mee . Beholde I thy creature sigh to thee ; thou art my creator , renew me , make me againe , beholde thy workemanshippe , I cry vnto thee , thou art life , quicken mee , beholde , I thy clay looke backe to thee , thou art the Potter fashion me againe . Lord haue mercy on mee , for my daies are nothing , & c· Another . THou full of pittie , say vnto mee thy wretched seruant , say vnto mee , through thy compassions what thou art to me . Say vnto my soule . I am thy health , doe not hide thy face from mee least I die . Another . SAue mee O Lord which art the true safety , and that willest not the death of a sinner . Lord haue mercy on my sinfull Soule , loose the bonds thereof . Sweete Iesu regarde my humility , and blot out all my transgressions , bee my ayde , leaue me not , neither despise mee O God mine onely comfort , but tèach me to doe thy will. O bountifull Iesu , although though I haue offended , whereupon thou maiest iustly damne mee , yet thou hast not lost that whereby thou art accustomed to saue . Good lord my Iesu , why camest thou down from heauen , to what ende yéeldest thou thy selfe to death , but that thou wouldest saue sinners , of which sort I am exceeding . O vile sinner that I am , take breath againe be of good cheare , thou maist not despaire : hope in him whom thou fearest , fl●e to him from whom thou hast fled , call vpon him importunately , whome proudly thou hast prouoked . Say vnto him , Iesu for thy sweete names sake . do by me according to thy name . Iesus is a name of fauour , a name most delightfull , a name comforting a sinner , and a name of happy hope : for what is Iesus but a Sauiour ? Therefore for thine owne sake O Iesu , be Iesus to me , be to me a mercifull Sauiour which art magnified and blessed world without ende , Amen . Godly Meditations of our Lord his sufferings O God , who for the worldes Redemption wouldest bee reproued of the Iewes , deliuered by the traitor Iudas , and bee bound with bonds like an innocent Lambe led to the sacrifice . Also vnseemely to bee brought before the beholding of Annas , Caiaphas , Pilate , and Herod , to bee acc●used , by false witnesses to bee tormented with whippes and reproches , to be defiled with spittle , crowned with thornes , beaten with buffets , stroken with a Reede , blindfolded , thy garmēts put off , wouldest be nayled on the crosse , lifted vp thereon , reputed among theeues , drinke vinegar and gal , and be wounded with a Speare . O most mighty Lord , how wonderful is thy kindnes and pitie , that wouldest indure all these extreeme torments , shames and cruell death , and all for to appease the almighty father , and be an attonement betweene him and sinfull mankinde . I beséech thée most mercifull Iesu , sithence all this was of excéeding loue , that through those thy sharpe and bitter paines , which I vnworthie wretch now meditate of and call to minde , thou wilt defende and deliuer mee from the paines of hell , and vouchsafe to bring mee whether thou broughtest the thiefe crucified with thee . O meek and vnspotted lambe ▪ my onely righteousnesse and iustification , haue mercie on me , who with the father and the holy ghost liuest and raignest world without end . Another . HOrde Iesu Christ , Son of the liuing God , which hanging on the Crosse , saying , father forgiue thē for they know not what they do grant that I for the loue of thée may pardon euery one that doth euill vnto me . And which saidest vnto the theefe , this day thou shalt bee with me in paradise , grant me so wel to liue that in the houre of my death , thou say to me : this day thou shalt be with me in Paradice . And which saydst to thy mother , Woman behold thy sonne : Moreouer to thy Disciple , behold thy mother , graunt that thy loue , and perfite charitie may accompanie me vnto thy mother . And which saiedst , My God , my God , why hast thou forsaken me , grant me to say in all my afflictions , & griefes of mind , m● Father , my Lorde , haue mercie on me a sinner , and helpe mee , my king , and my God , which with thy precious bloud hast redeemed mee . And which saydest , I thirst , graunt that I may euer thirst after thee , the fountaine of liuing water . And which saidest , Father , into thy handes I commend my spirit . Receiue me yeelding my self vp vnto thee . And which saydest , It is finished : graunt that I may bee worthie to heare that sweete voyce of thine , saying , Come my Loue , my dearly beloued spouse , come that thou mayest go vp with me with my Angels , and Saints , to banquet , reioyce , and remaine together in my kingdome , through infinite worlds of worldes . Amen . Another . O Lorde Iesu Christ , for the bitternesse which thou sustainedst for me wretch on the Crosse , chiefly about that houre , when thy most excellent soule departed out of thy blessed bodie . Grant ( I most humblie beseech thee ) mercie to my soule in the departure thereof , and bring it into life euerlasting . Amen . Another . I Beséech thée Lorde Iesu Christ , throgh those thy woundes suffered on the Crosse and bringing Saluation vnto vs , wounde this my sinfull soule , for which also thou hast vouchsafed to die , wound it with thy burning and most mightie dart of thy exceeding loue , Thrust my heart through with the arrow of thy loue , that my soule may say vnto thee , I am wounded with thy loue , so that out of that wounde , teares may bountifully flowe day and night . O Lord strike I beseech thee , strike my most hard heart , with the godly & strong point of thy loue , yea deepely to the bottome pierce it , with thy mighty power , who liuest and raignest worlde without ende , Amen . Another of the same . KIng of the elect , I beséech thee , throgh him , holie of all the holie ones , through him my redeemer , make mee to runne the way of thy commandements that I may bee able to come to him , in spirit , which hath not feared to bee couered with my flesh . Merciful father , dost thou not beholde the head , bowing downe of toy most beloued Sonne , resolued to most pretious death . Regarde O most fauourable Creator , the humanity of thy dearely beloued sonne , and haue mercie on the weakenesse of brittle clay . Look on ( O glorious Father ) the torn lims of thy most acceptable sonne , and graciously remember of what I am made . See the paines of God and man , and release the miserie of mortall man. Beholde the punishment of the Redeemer , and forgiue the offence of the redeemed . My Lord it is hee whome for the sinnes of thy people thou hast stroken although he bee the dearely beloued , in whome thou art well pleased the same is hee , the innocent in whome no guile is found , and yet ●s reputed amongst the wicked . Another . WHAT hast thou committed most swéet Sonne of God , that thou shouldest so be adiudged , what hast thou offended ( most louing Lord ) that in such sort thou shouldest bee handled ? What is thy wickednesse ? what is thy fault ? what is the cause of thy death ? what is the occasion of thy cōdemnation ? Doubtlesse I am the wounde of thy griefe , the blame of the slaughter done on thee : I am the deseruing of thy death : the heynous offence of thy punishmēt I am the print , and signe of thy passion , the worker of thy torment . O marueylous manner of iudgement , and vnspeakeable miserie . The wicked sinneth , and the iust is punished , the gui●tie offendeth , and the innocent is beaten , the vngodly doth amisse , and the godly is condemned . What the euil deserueth the good suffereth : what the seruant trespasseth , the master dischargeth : what man committeth ▪ God beareth , &c. Behold my vnrighteousnes , and thy righteousnes is manifest . My King and my God. what shall I render againe to thee for all that thou hast done for me ? That the remembrance of the woundes of Christ is a Preuayling remedie against all aduersities . I haue committed a grieuous sinne , and am guilty of maay offences , neither therfore doe I despaire , because where sinne hath abounded : also grace hath much more abounded . He that despaireth of pardon of his sinnes , denyeth God to be mercifull . Hee doth great wrong to God that is mistrustfull of his mercy : for so much as in him is , he denieth God to haue loue , truth and power , in which thinges all my hope consisteth , which is in the loue of his adoption , in the truth of his promise , and in the power of his redemption . Now let my foolish imagination murmure how much it will , saying ? What art thou , and how great is that glory ? or with what mer●is hopest thou to obtaine the same ? I aswell wil faithfully answere , I knowe , whome I h●ue trusted because in excéeding loue he hath adopted me for a sonne , because he is true in his promise , able in the performance thereof , and hath power to doe what hee will. I cannot bee terrified with the great multitude of sins , if the death of the Lorde come into my minde , because my sinnes cannot ouercome him . The nayles and Speare call vnto me that I am truly reconciled vnto Christ , if I will loue him . Longius opened to mee the side of Christ with his Speare , and I haue entred and there safely doe I rest . Hee stretcheth out his armes on the crosse , and spreadeth out his hands ready for the imbracement of sinners . Betweene the armes of my Sauiour , both will I liue and desire to die . There safe and sure will I sing vnto him high praises , I will praise thee O Lord , because thou hast receyued mee , neyther wouldest thou suffer mine enemies to triumph ouer me . Our sauiour in his death , bowed downe his head , that he might kisse his dearely beloued . So often doe we kisse God , as often as wee are pricked in heart with the loue of him . Prayers before the receyuing the Communion . MErciful lord Iesu Christ I sinful soul nothing presuming of mine own merits , but only trusting in thy mercy and goodnes ; am afraid & tremble , to draw neare to the table , of thy most sweete and comfortable feast : for I haue a heart and bodie polluted with many grieuous crimes ; and a minde , and a tongue very euilly gouerned . Therefore O gracious Deitie , O dreadfull Maiesty , I miserable wretch apprehended and taken betweene the troubles and griefes of mind , and spirit , returne to thee the fountaine of mercie . I make haste to thee to be healed . I flie vnder thy protection . And thee whō I cannot endure to bee my Iudge , I hope to haue my sauiour ▪ to thee Lord I shew my woūds to thee I vncouer my shame . I know my sins to bee many and great , for the which I am afrayed , yet I trust in thy mercies , of which there is no number . Lord Iesu Christ eternall King , God and man , crucified for man , look on me with the eyes of thy mercie , heare mee putting my trust in thee , haue mercy on mee full of miseries and sins , thou which euer makest the fountaine of thy compassions to spring . Remember Lord thy creature , whō with thy pretious blood thou hast redeemed , I am sorie that I haue sinned , I desire amendment , of thy gracious fauour help me take frō me most mercifull Father al my sinnes and iniquities , that being cleansed in mind and bodie . I may through thee , deserue worthily to taste the holy thing of all holiest , and graunt that the holy and spirituall receiuing of thy body & bloud which I vnworthie intende , bee a ful remission of all my sinnes , and a perfect purging of all my transgressions , a banishing of all euill thoughts , and a getting againe of good senses , also a most strong defence against all the deceits of the worlde , the flesh and the diuell , Amen . Another . ALmighty & euerlasting god behold I come to the Sacrament of thine onely Sonne our Lorde Iesus Christ . I come as one sicke to the Phisition of life , foule to the fountain of mercie : blinde , to the light of eternall brightnesse : poore and needy to the Lord of heauen and earth . Therefore I beg of the aboundance of thy exceeding bounty to that end , thou wouldst vouchsafe to heale my infirmitie , to wash away mine vncleannesse , to lighten my blindnesse , to enrich my pouertie , to cloath my nakednes that I may receiue the bread of Angels , the King of Kings , the Lord of Lords , with so much reuerence and meekenes , with so much contrition and deuotion , with so much purity and faith , with such purpose and intention as is expedient to the health of my soule . Graunt mee O Lord I beseech thee not only to take the Sacrament of the body and bloud of the Lord ; but also the effect and vertue of the Sacrament . O most fauourable God ; grant mee , so spiritually to receiue the bodie of thy onelie Sonne our Lord Iesus Christ , that I may be worthy to be incorporated in his mysticall bodie , and to bee numbred amongest the members of him . O louing father , grant to me thy dearly beloued Son , whom now as a shadow in the way I purpose to receiue , & at last his face reuealed to beholde him for euer : who liueth and raigneth with thee and the holy Ghost worlde without end , Amen . Another . O Lorde , my soule , my cōpanion , and friend , wearie and comming out of the way , fainteth , & lyeth broken & torne , of those vanities which it had passed through , it is hungry and greatly thirsteth , and I haue not wherwithall to set before it , because I am poore and a , begger . Thou my Lord God art rich of al good things , most rich and a liberall giuer of dainties satisfying from aboue , giue meate to the weary , bind vp the scattered , refresh the broken and torne . Sée , it standeth at thy doore and knocketh , I beséech thée through the vowels of thy mercy , with which thou hast visited vs rising out of the déepe : open ( to the wretched knocking ) the hand of thy deuotion , and bid with thy mercifull fauour , that it may enter into thee , it may liue with thée and bee refreshed of thee , with heauenly Bread and Wine , whereby béeing satisfied , and strength taken againe , it may ascend to higher places & being taken vp with the wings of holy desire , from this vaile of teares , it may fly to the celestiall kingdomes . Lord I beseech thee , that my spirit might receiue wings like an Eagle , and might flie and not faint , that it might flie euen to the beauty of thy house , and to the place of the habitation of thy glorie , that there vpon the table of the refection of heauenly Citizens , it may bee fedde of thy secrets in the place of thy Pasture , next toe most flowing waters . &c. Prayers after the Communion . MOst sweet lord Iesus , strike through the inward part of my heart , and bowels of my Soule , with the most sweete and Healing wound of thy loue , with the true , cleare , and most holy Apostolicall loue , that my soule may languish and melt with the onely and continuall loue and desire of thee , that it may couet thée , and faint in thy porch : that it may desire to be dissolued and be with thée . Grant that my soule may hunger after thée , the bread of Angels the refreshing of holy souls , our dayly bread , hauing all pleasantnesse of tast , and all delectation of swéetnesse , yea for euer that my heart hunger and be fed on thee , on whom the Angels delight to looke , and that the inwards of my soule may bée filled with the plesantnesse of the tast of thée , that it may euer thirst after thée , the well of life , the fountaine of wisedome and knowledge , the spring of eternall light , the riuer of pleasure , the bounty of the house of God , that it may euer desire thée , séeke thée , finde thée , come to thee , Meditate on thée , speake to thée , and may worke all thinges to the prayse and glory thy holy name , with all humility and discretion , with delight and delectation , with obedience and affection , with perseuerance to the ende . And be thou alwaies my onely hope , my trust , my riches , my delight , my reioicing , my ioy , my rest , my peace , my sweetnesse , my wisedome , my portion , my possession , my treasure . In whom bee my mind and heart fastned sure and immoueable rooted for euer , Amen . Another . I Giue thee thankes O Lord , holy Father , almighty and eternal God , which vouchsafest to satisfie me sinner , thy vnworthy seruant , with the precious body and blood of thy son our Lord Iesus Christ , not by any of my merits , but with the only fauour of thy mercy , I beseech thee that this holy Communion be not my guiltinesse to punishment , but a healthfull intercession to pardon . Be it vnto me an armour of faith , and a target of good will , be it an auoiding of my faults , an increasing of Charity , patience , humility & obedience , a sure defence against the wiles and deceits of all mine enemies , as well visible as inuisible , a perfect appeasing of my motions , as well carnall as spirituall , a sure fastning in the true and one God , and a happy consummation of my ending . And I pray thée , that thou wilt vouchsafe to bring me sinner , to that vnspeakeable feast , where thou with thy Son and the holy Ghost , with thy elect art the true light , the ful satiety , the ioy euerlasting , the confirmed reioysing , and p●rfite felicity , through Iesus Christ our Lord , Amen . A warning to the soule . O Sinnes , what easie entries you haue whilest you are in counsel , but how hard and difficult goings out haue you ? Whilest you perswade and obtaine , you doe delight : but after you sting and vexe euen to the death of the soule . My soule before all things I warne thee , as the Mother of vertues , least in the thoughts of thy euils , thou shouldest runne into the snares of some Diuill , into the which many vnheedily run , and through the remembrances of the sinfull delights , foolishly fall againe into the same their sinnes and euils . The Concupiscence of the flesh , the concupiscence of the eye , and the pride of life . BEhold Lord my God , all the world is full of snares and concupiscences , which they haue prepared for my feet . And who may flie these snares ? Truely hee from whom thou takest away the euill lifting vp of his eies , that the concupiscence of his eyes take him not : and from whome thou takest a way the concupiscence of the flesh , least the concupiscence of the flesh take him : And from whom thou takest away an vnreuerent and a vaine glorious mind : least the pride of life subtillie deceiue him . O how happy is hee , for whome thou doest these things , surely he shall passe through free and blameles Now my redéemer , I beséech thee for thine owne sake , helpe me that I fall not grieuously in the beholding of mine aduersaries , takē with their snares which they haue made ready for my féet , that they bow not downe my soule . Thou Lord God father of the fatherles , heare the pitiful cries of the children and spred out thy wings , that wee may flie vnder them , from the face of the enemie . Thou tower of the strength of Israel , which slumbrest neither sléepest , kéeping Israel because the enemy neither slumbreth nor sléepeth that fighteth against Israel . Of the misery of man without God. LOrd forsake me not , least the shadowes of mine ignorance increase , and mine offences multiply , for without thee all thinges are darknesse , vnto mee all things are euill , because nothing is good without thée , the true , onely and chiefest good . This I confesse , this I know , my Lord my God , for whersoeuer I am without thée , it is euill with mee , not onely of matters external , concerning my selfe , but in my selfe , for all plenty , and aboundance without my God , is to mee want and misery . Then shall I be rich and satisfied , when thy glory shall appeare . And thou lord my happie life , graunt that I may euer confesse my misery to thee . With how much bitternes this life is sprinckled . I Am greatly weary Lord of this life of tedious pilgrimage . This life is a frail life ; an vncertaine life , a painefull life , a defiled life , a life Ladie of euils , a Quéene of pride , full of miseries and errours , which is not to bee tearmed a life but death , in wich wee die euery moment with diuerse kinde of deathes , through sundry the defects of mutability . Whether therefore we which liue in this world , may call it a life which humors puffe vp , sorrowes abate , ayres infect , meates breed diseases , hunger makes leane , disports makes dissolute sadnes cōsumes , thought shortneth , riches maketh proude , pouerty debaseth , youth aduanceth , olde age maketh crooked , and sicknesse ouer commeth . And after all these euils furious death followeth , and moreouer appointeth such an end to all the ioyes of this miserable life , that when it ceaseth to be , it may be suposed neuer to haue béene . This death vitall and life mortal , although it bee sprinkled with these and other bitternesses , yet alas , how many doth it deceiue with false promises ? And so this life as of it selfe , it is false and bitter , so also , it cannot be hidden and vnknowne to the blinde louers of it , yet notwithstanding , it soketh and vtterly drunkeneth an infinite number of fooles , with the golden cup it hath in hande . Happie they are , and they be but few , that forsake the familiarity of it , that despise the flitting ioyes of it , and reiect the fellowship therof , least that also they be compelled to perish with that perishing deceiuer . Prayers in aduersity and trouble . HAue mercy Lord , haue mercy on me miserable sinner , doing wickednes , & worthily suffering therefore , continually sinning and dayly earning thy scourges . If I weigh the euill dayly that I haue done , it is not much that I suffer , grieuous it is that I haue committed , easie it is that I endure . Thou art iust , O Lord , and thy iudgements are right , all thy iudgements are iust and true . Iust and vpright art thou our Lord and God , and there is no iniquity in thee : for not vniustly , neither cruelly , doest thou aflict vs sinners , almighty and most mercifull Lord , who when wee were not , mightily madest vs , and when wee had béene lost through our owne offence , in thy mercy and goodnesse , marueyloussy thou restoredst vs. I know , and am sure , that our life is not guided with rash motions , but is ordered and gouerned by thee our Lord God , whereby thou hast care of all , chiefly of thy seruants , who haue put their whole hope in thy onely mercy . Therefore I beseech and humbly pray , that thou doest not to mee according to my sinnes , in which I haue deserued thy wrath , but according to thy great mercy , which passeth the sinnes of the whole world . Thou O Lord which outwardly imposest plagues and scourges , graunt alwaies an vnfainting patience , so that thy prayse neuer depart out of my mouth , haue mercy on me Lord , haue mercy and helpe me , as thou knowest how ; because I haue néed therof both in soule and bodie , thou knowest all things , thou canst doe all things , which liuest and raignest world with out end , Amen . Of the felicity of the life which God hath prepared for them that loue him . O Thou life which God hath prepared for them that loue him : a life long hoped for : a blessed life , a peaceable life : a glorious life : a vndefiled life : a chast life : a holy life : a life without knowledge of death , ignorant of sadnesse , a life without spot , without paine , without griefe without corruptiō , without vexation , without variety and change , a life of all beauty , and most full of honor , where there is no aduersarie resisting , where bee no allurements of sin , where there is perfect loue and no feare , where day is euerlasting , and of all one spirit , where God is seene face to face , and the mind satisfied with this nourishment without want . O thou life most happie , where that souldiour the conquerer ( accompanied with all the companies of Angelles singing praises ) singeth to God without ceasing the pleasant song of the songs of Sion , the perpetuall crowne compassing his honorable head . I would to God , the pardon of my sins granted me , and this vnprofitable burden of the flesh put off , I might enter to possesse the true rest to thy ioy . And that I might go into the bright and beautifull walles of thy City , to receiue a crown of life of the hand of the Lord , that I might be in presence with those most holy companies . that I might stand before the glory of the Creator , with the most blessed spirits , that I might see the present countenance of Christ , that alwaies I might beholde that high , and vnspeakeable and vnmeasurable light , and so to bée moued with no feare of death , but that I might reioyce of the reward of euerlasting incorruption without ende . A Meditation of the celestiall Soule . O My soul sigh feruently , desire earnestly that thou mayest come into the Citie aboue , of which so glorious things are spoken in which there is a dwelling of all reioysinges , Thou mayest ascende through loue , nothing is difficult to him that loueth , nothing vnpossible . The Soule that loueth ascendeth often , and passeth familiarly through familiarly through the stréets of heauenly Ierusalem , in visiting the Patriarks and Prophets , in saluting the Apostles , in marueling at the armies of Martyrs , and Confessors , and in beholding the companies of Virgins . Let not heauen and earth cease to call on mee , that I loue the Lord my God. That all our hope and desire ought to bee to God. ONe thing I haue asked of the Lord , and this I request , that I might dwel in the house of God all the dayes of my life . For as the Hart desireth the water springs . so my soule longeth after thee , my liuing God. O when may I come and appeare before thy face , when shal I see my God , whome my soule thirsteth for : when shall I see him in the land of the liuing ▪ For in earth of dying men hee cannot bee seene with mortall eies . What shall I doe , wretch that I am , bound with the setters of my mortality , what shall I do ? Whilest wee are in this bodie , wee goe on pilgrimage to God , wee haue not heere any Citie to inhabit , but wee seeke an other that is to come , for our incorporation is in heauen . Ah wo is me , that I am constrained to dwel with Mesech , and to haue my habitation amongest the Tentes of Cedar . My soule hath long dwelt amongst them that haue beene enemies to peace . Who shall giue mee wings like a doue , and I wil flie and take m● rest . Nothing is so sweete to mee as to bee with my Lord , for it is my good to cleaue vnto the Lorde . Graunt mee O Lord whilest I am present in these frail lims to cleaue vnto thee , according as it is written . Hee that cleaueth to the Lord is one spirit with him . Another . THou O lord , the hope of Israell , the desire after which our hearts sigheth , dayly make hast , tarrie not . Arise , make speede and come that thou maist deliuer vs out of this prison , to praise thy holy name , that I may glory in thy light . Open thine eares to the cries and teares of thine Orphanes , which crie out vnto the. Our Father giue vs this day our dayly bread that with the strength thereof , wee may walk day and night , vntill wee come vnto thy holy mount Horeb , And I a little one among the little ones of thy household O God the father and my strength , when shall I come & appear before thy face ? that who now acknowledgeth thee for a time , I may heere after acknowledge thee for euer . Blessed shal I bee , if I be admitted to see thy brightnes . Who may grant me this that thou licence mee to come to this , I know O lord , I know and confesse my selfe vnworthy to enter vnder the roofe of thy house , but graunt it for thine honour , and confound not thy seruant , putting his trust in thee . The vision of God is lost by reason of sin and miserie found . O Lorde thou art my God & my Lord and I haue neuer seene thee , thou hast made mee , and made mee new againe , and hast bestowed all thy good things on mee , and yet I haue not seene thee , neither know thee . Finally , I am made to see thee , and yet I haue not done that for which I am made . O miserable condition of man , when hee lost that for which he was made : O that cursed and hard fall . Alas what lost he , & what hath he foūd ? what departed , and what remained ? He lost felicitie , to which hee was made , and found miserie , to which he was not made , That departed without which nothing is happy , & that remained , which of it selfe is not but miserable . Man did then eate the bread of Angels which now he hungreth for : and now hee eateth the breade of sorrowe which then hee knew not . O thou lord , how long wilt thou forget for euer , how long turnest thou thy face from vs when wilt thou looke backe and heare vs. When wilt thou lighten our eies , and shew thy face vnto vs ? When wilt thou restore thyselfe vnto vs ? Regarde O lord , heare and enlighten vs , and shew thy selfe vnto vs , that it may bee well with vs , without whom it is so euill with vs. Recreate vs , help vs I beseech thee O Lord , My hart is become bitter in his desolation , make it sweete with thy consolation Being hungrie , I haue begun to seeke thee , let me not liue vnfed of thee , I come poore to the rich , a wretch to the pitifull , let me not go away emptie , and despised , O Lord I am bowed downe and crooked , that I cannot see but downward , reare me , that I may look and indeuour my selfe vpward . Mine iniquities are gone ouer my heade , they haue couered mee , and wrapped mee round about , and lode mee like an heauy burden . Vnwrap me , and vnburden me , least the pit shut her mouth vpon me . Teach me to seeke thee , and shew thy selfe to me , séeking thee , because I can not seeke thee except thou teach mee , neither finde thee except thou shew thy selfe to me . I may seeke thee , in desiring after thee . I may desire thee in seeking thée , I may find thee in louing thee : and I may loue thee in finding thee . A reason intreating God to helpe . HElpe mee O Lord my life , least I should perish in my wickednesse , If thou hadst not created mee , O Lord. I had not béen , but because thou hast created me , now I am . If thou gouernest mée not , yet I am not : for my merits , my grace compelled thee not that thou shouldest create mee , but thy most fauourable goodnesse and thy mercy . That loue of thine , O lord my loue of thine , O Lord my God , which compelled thee to creation : I beseech thee now , that the same may compell thee to gouerne it . For what profiteth that thy loue hath compelled thée to create me , if I should perish in my miserie , and thy right hand should not gouerne me . Let the same mercie O Lorde my God compell thee to saue that , that is created , which compelled thee to create , what was not created . Let the loue winne thee to saue , which wonne thee to create , because that loue is not lesse now then it was , for thou thy selfe art the same loue , who euer art all one . Prayers and Meditations much mouing the hart to deuotion & diuine loue . BLessed bee the pure in heart , for they shal see GOD. Blessed bee they which dwell in thy house O Lord , they shal praise thee world without end . I beseech thee therefore O Lord , through all thy mercies , by which wee are deliuered from euerlasting death , make soft my hard and stonie heart , my rockie and yron hart , with thy pretious and rich annointing , and make mee through the inward touch and griefe of heart for my sinnes , to become a liuely Sacrifice before thee , at all times . Grant mee in thy sighte , euer to haue a contrite and an humble heart , with aboundance of Teares , graunt mee for the loue of thée , vtterly to bee dead to this world , and through the greatnesse of thy feare and loue , quite forgetfull of transitory things , so farre forth , that concerning worldly things , I neither mourne nor reioyce for them , neither that I may feare any thing temporall , nor loue it , neither that I bee corrupted with allurements , nor broken with aduersities . And because thy loue is as forceable as death , I beseech thee , that the very whote and sweet force of thy loue , may draw vp my minde from all things , which are vnder heauen , that I may abide fast to the onely memorie of thy sweetnesse . Lorde let thy most sweete sauour descend I beseech thee , let it descende into my Heart , that thy loue most sweete may enter in , let the wonderfull and vnspeakeable fragrant sweetinesse of thy sauour come to mee , which may reare vp euerlasting desires in me , and may bring the veines of the springing water of my heart into eternall life , and that at length I may see thee the God of Gods in Sion , and that I may dwell in thy house O Lord , world without end Amen . Another . SWeete Christ , bountifull Iesu , I beseech thée replenish alwaies my heart with thy vnquenchable loue , with thy continuall remembrance insomuch that as a burning flame , I may wholie burne in the sweetnesse of thy loue , the loue , the which many waters may neuer quench in me , Make mee , sweete Lorde to loue thee , and for the desire of thée , to put off the heauy burden of earthlie concupiscence , which fighteth against , and grieueth my miserable soule , that running without let after thee in the sauour of thy sweete perfumes , I may effectually bee satisfied , and thou beeing my guide I may deserue to come to the sight of thy beauty . Another . SWeete Christ , bountifull Iesu , as I desire , and as I humblie pray with all my mind and heart , graunt me thy loue , holy and chaste , which may fill mee , may dwell in me , and altogither possesse mee . And graunt to me an euident signe of thy loue , a watering fountaine of teares , continually flowing , that also those my teares may witnes thy loue in mee , that they may bewray and declare how much my soule loueth thee , Whilest for the exceeding sweetenesse of thy loue , it cannot reframe from teares . I doe remember , holy lorde , that good woman Hanna , which came to the tabernacle , to pray and intreted thee to haue a sonn : of whome the Scripture mentioneth that her countenance after teares and prayers , was no more diuersly chaunged . But I mindfull of so much vertue , and so greate constancie , am tormented with sorrow , and confounded with shame , because I beholde my selfe , wretch , so much abased . For if a woman wept so , and perseuered in weeping , which desired to haue a sonne , how much ought my soule to lament and continue in lamentation which seeketh and loueth GOD , and loueth to come to him ? Howe ought such a soul to mourn and lament , which seeketh God day and night , which besides Christ , will loue nothing . Surely maruell it is , if then the teares of that soule be not made bread for it day and night . Looke backe therfore and haue mercy on me because the sorrowes of my heart bee multiplyed . Graunt mee thy heauenly comfort and despise not my sinfull soule for which thou dyedst , Grant me I beseech thée inwarde teares with al effect , which may breake the bonds of my sins , and for euer store my soule with heauenly reioysing . Another . SWeete Christ bountifull Iesu , the maruellous deuotion of an other woman , also commeth into my minde , the which with holy loue sought the liuing in the Sepulcher , the which ( the Disciples going away from the Sepulcher ) departed not the which sate downe there sad and sorrowfull , and wept both long and much : and rising with many teares againe and againe , shee diligently searched the hollow places of the forsaken sepulchre , if happily she might sée thee in any place , whom with a feruent desire she looked for . Then surely going into the Sepulchre , shée had séene it once and againe . but too much was not sufficient to her that loued . For the vertue of a good worke is perseuerance , or constant abyding therein . And because before others she loued ▪ and in louing wept , and in wéeping sought , and in seeking perseuered : therefore the rather shee first of all others deserued to finde thee , to see thee , and to speak to thée And not onely for these things , but shee was the first tydings bearer to the Disciples of thy glorious resurrection , thou instructing , and meekely aduertising her , saydest , Go tel my brethren that they goe into Galilee , there they shall see mee If therefore a woman so wept , and perseuered in wéeping , which sought the liuing amongst the dead , which touched thée with the hands of faith , how ought the soule to lament and abide in lamentation , wh●ch beleeueth in heart , & confesseth with mouth thee hi● redeemer now ruling in heauen , and raigning euery where ▪ How therefore ought such a soule to mourne & weepe , which loueth thee with al heartinesse , and coueteth to see thee with all desire . Thou alone succour and onely hope of al , that are in miserie , who neuer is humblie intreated without hope of mercie . Giue me this grace for thine owne sake , and for thine holy name , that how often I thinke of thee , I speake of thee , I write of thee , I reade of thee . I conferre of thee , how often I remember thee , I stand before thee , I offer thanks , prayers and sacrifice to thee , that so often with rising teares in thy sight , I may aboundantly & méekely wéepe , so that my teares bee instead of bread to me day & night . Verily thou king of glory , and master of all vertues , hast taught in thy word and example to mourne and wéepe , saying , Blessed bee they that mourne , for they shall be comforted . Another . AH , alas my Lord , woe is my soule , thou comforter of my soule , thou departedst and saidest not so much as farewell . Going thy wayes , thou blessedst thine , neither was I present , Thy handes lifted vp , thou waft receyued into heauen with a cloud neither did I see it . The Angels promised thou wouldest come againe , neither did I heare it What shall I say , what shall I doe whether shall I goe , where shall I séek him , or when shal I find him ? Whom shal I aske who shall tell my deerly beloued that I languish in loue , the delight of my heart ceaseth , my laughing is turned into heauinesse , my flesh and my heart fainteth , O God of my heart , and my portion , thou God for euer . My soule refuseth to bee comforted , but of thée my delight , for what haue I in heauen , & besides thée what would I vpon the earth . I wish for thée I hope for thée , I seeke thee , my heart hath saide to thée , I haue sought thy face , I will seeke after thy face : O lord , turn not thy face away from me . O most gracious louer of men , the poore is left alone to thee , thou art an ayder to the Orphan ? My onely defending aduocate , haue mercie on mee desolate Orphan . I am become fatherlesse , my Soule is as it were , a widow . Regarde the teares of my lacke , and widowhoode , which I offer vnto thée vntill thou cōmest again Ah now my Lord , alas , Appeare vnto me , and I shall be comforted . Let me beholde thy presence and I shall inioy my desire : reueale thy glory , and my ioy shall be full . Remember this note . SO often as wee doe well the Angells reioyce , and the Diuells are sad . So often as wee go out of the way from that which is good , wee make the diuels glad , and defraude the Angels of the●r ioy . For there is ioy with them ouer one sinner which hartely repenteth . Grace before Dinner . ALmighty GOD , whose prouidence reacheth to the vttermost ends of the world , and to the depth of the Sea : which nourishest all creatures with sustenance agreeable to their natures , the fish , the foule , the foure-footed beast , and the creeping worme : we beseech thee , that the meate & drinke which is set before vs on this table , at this present may be so moderately receiued , that our bodies therby may be refreshed , & our senfes comforted , through Iesus Christ our Lord , Amen . Grace after dinner . BLessed God , eternal thankes and praise bee ascribed vnto thee , which hast opened thine hand at this time , and made vs partakers of thy benefites : and hast supplyed the necessity of our nature with these nourishing elements : without the which our life cānot be maintained . We beseech thée to kindle in vs a continuall remembrance of thy bountifull goodnes towards vs , that as thou neuer withdrawest thy fatherly care from vs , so wee may neuer cease to offer vnto thee the sacrifice of praise and thanksgiuing , through Iesus Christ our Lord and Sauiour , Amen . FINIS . 
A08277	----	The imitation of Dauid his godly and constant resolution in bearing all his trialls, troubles and afflictions being a king whose example of faith, patience, hope, obedience and deliueries, thankfulnesse and prayer, is left euen for princes, potentates, and all true Christians to imitate. Collected by way of meditations and prayers out of the 27. Psalme. By I.N. Norden, John, 1548-1625? 1624 Approx. 278 KB of XML-encoded text transcribed from 228 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A08277 STC 18610 ESTC S113324 99848560 99848560 13661 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A08277) Transcribed from: (Early English Books Online ; image set 13661) Images scanned from microfilm: (Early English books, 1475-1640 ; 1179:23) The imitation of Dauid his godly and constant resolution in bearing all his trialls, troubles and afflictions being a king whose example of faith, patience, hope, obedience and deliueries, thankfulnesse and prayer, is left euen for princes, potentates, and all true Christians to imitate. Collected by way of meditations and prayers out of the 27. Psalme. By I.N. Norden, John, 1548-1625? [60], 394, [2] p. Printed by Iohn Haviland, for Richard Whittakers and George Latham, London : 1624. Dedication signed: Iohn Norden. The first leaf and the last leaf are blank. Running title reads: The imitation of Dauids resolution. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms XXVII -- Meditations -- Early works to 1800. Prayers -- Early works to 1800. 2004-12 TCP Assigned for keying and markup 2004-12 Aptara Keyed and coded from ProQuest page images 2005-02 Mona Logarbo Sampled and proofread 2005-02 Mona Logarbo Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE IMITATION of DAVID His godly and constant resolution in bearing all his trialls , troubles and afflictions being a King : Whose example of faith , patience , hope , obedience and deliueries , thankfulnesse and prayer , is left euen for Princes , Potentates , and all true Christians to imitate . Collected by way of Meditations and Prayers out of the 27. Psalme . By I ▪ N. LONDON , Printed by Iohn Haviland , for Richard Whittakers and George Latham . 1624. TO THE HIGH and most noble , CHARLES , Prince of Wales , Duke of Cornwall , and of Yorke , and Earle of Chester , bee here in this life truest honour , highest happinesse , and most perfect peace , and after this life eternall glory in the Heauens . I Know not how to excuse mee ( most gracious Prince ) in that I haue presumed to attempt a matter of so high and diuine a subiect ( considering what I am ) and to aduenture it to your Highnesse ( knowing who you are ) but that my heart was willing , & ouercame a weake vnderstanding , which ( first ) it may please your Highnesse of your princely clemency to accept , namely , the will , and to pardon the deed ; for I may truly protest that I intended herein nothing lesse than to be thought desirous to seeme so impudent as to giue your Highnesse the least ( or to thinke that you needed any other ) aduice or counsell in this behalfe , than that which you haue so plentifully receiued from him that gaue strength vnto Dauid , and wisdome vnto Salomon his son , together with the sweet fructifying seed which hath beene so diuinely sowne in your Princely breasts by the wisdome of our second Salomon , your most pious and most truly religious Father . Humbly beseeching your Highnes to conceiue no other intention in me , than an vnwillingnesse to let slip the Interim of my sequestred imploiments in your Highnesse seruice ( much against my will ) without some exercise inwardly comfortable , though outwardly little profitable ; yet if any thing vsefull ( though but to the vulgar ) it may pray your Princely fauour being done , your Highnesse seruice depending ; beseeching the length of daies to lengthen your daies to his glory , your honor , and comfort of such as feare God. Your Highnesse most humble seruant , Iohn Norden . TO THE MOST Illustrious , Religious , and most royally borne Princesse , E ETernall happinesse , Hearts true content , L Long life in peace , and plenty permanent ; I Internall and externall be her graces , S Such as to which Heauens Angels daigne imbraces . A Amids her fo●s , Iehouah be her shield ; B By Sea and Land , in trenches and in field : E Engrau'd b'Elizaes Image in her brest ; T That Queens that farre in fame surmounts the best ; H Here then shall highest honour crowne her crest . Q Quiuers of Dauids arrowes may she haue ; V Vpon her head Heauens helmet , her to saue . EE Earth , Aire and Seas , all Elements and Winde , N Nourish her happinesse , the Heau'ns her minde . E Estraited neuer let her foes her finde . O Order her actions all , Iehouah , right : F Fix in her heart the Target of thy might . B Breake thou the rankes and Armies of her foes , O O draw thy sword , fight for her where she goes ; H Hem her about with Angels of thy might , E Embrace her , loue her , soone restore her right . M Make great thy name in marching on her side : I Inthrall her foes , and snare them in their pride . A Assist her still , and still be thou her guide ; As heartily wisheth her Highnesse faithfully deuoted , Io. Norden . The Table . A Motiue to the Reader , touching Meditation and Praier . Of Meditation . Of Prayer . A Premeditation touching the argument of the 27. Psalme . pag. 1. Meditation the first . The Lord is my light and my saluation , whom shall I feare ? the Lord is the streng●h of my life , of whom shall I be afraid ? 11 A Prayer that God will be our light and our saluation in all our troubles and dangers . 30 Meditation the second . When the wicked , euen mine enemies and my foes , came vpon me to eat vp my flesh , they stumbled and fell . If an host pitched against me , my heart should not be afraid ; though warre be raised against me , I will trust in thee . 35 A Prayer to God that hee will defend vs from our enemies . 56 Meditation the third . O●e thing haue I desired of the Lord ●hat I will ●●q●ire , euen that I may dwell in the house of the Lord all the daies of my li●e to behold the beauty of the Lord , and to visit his Temple ▪ 64 A 〈◊〉 for spirituall knowledge and increase of our holy desires to visit the Temple of God , to heare his Word , to pray vnto him and to praise him . 92 Meditation the fourth . In the time of trouble he shall hide me in his Tabernacle , in the secret place of his Pauilion shall he hide mee , and set me vpon a rocke . 99 A Prayer in whatsoeuer trouble . 128 Meditation the fifth . That he will now lift vp mine head aboue mine enemies round about me , therefore will I offer in his Tabernacle sacrifices of ioy , I will sing and praise the Lord. 136 A Prayer with thanksgiuing to God for defence from enemies , in that they haue not preuailed against vs. 156 Meditation the sixth . Hearken vnto my voice , O Lord , when I cry haue mercy vpon me and heare me . 164 A Prayer that God will haue mercy vpon vs and heare vs. 182 Meditation the seuenth . When thou saidst , seeke ye my face , mine heart answered vnto thee , O Lord , I will seeke thy face . 189 A Prayer that God will neuer hide his face from vs. 197 Meditation the eighth ▪ Hide not thy face from mee , nor cast thy seruant away in displeasure : thou hast beene my succour , leaue me not nor forsake me , O God of my saluation . 206 A Prayer that God will bee alwaies neere vnto vs in our afflictions , and not to hide his face and fauour from vs. 225 Meditation the ninth . Though my father and my mother forsake mee , thou Lord wilt take me vp . 232 A Prayer that God will shew himselfe our Father in all our troubles and afflictions when all other helpe faileth . 245 Meditation the tenth . Teach me thy way , O Lord , and leade me in a right path , because of mine enemies . 254 A Prayer that God will be pleased to direct vs in his waies , and leade vs vprightly because of our enemies . 275 Meditation the eleuenth . Giue mee not ouer to the lust of mine enemies , for there are false witnesses risen vp against me , and such as speake cruelly . 282 A Prayer that God will preserue vs from our enemies , that they preuaile not against vs , and to preuent vs of false witnesses . 297 Meditation the twelfth . I should haue fainted except I had beleeued to see the goodnesse of the Lord in the land of the liuing . 305 A Prayer that God will not forsake vs in our troubles , and that our faith faile vs not . 320 Medita●ion the thirteenth . Hope in the Lord , be strong , and hee shall comfort thine heart , and trust in the Lord 328 A Prayer for strength , patience and hope in troubles . 352 A Prayer for forgiuenesse of sinnes , reformation of life , and comfort in affliction . 359 An effectuall Prayer for forgiuenesse of sinnes . 370 A Prayer for the morning , with thanks for rest and safety . 382 A Prayer to be vsed before a man goes to his rest . 387 A MOTIVE to the Reader , touching Meditation and Prayer . First of Meditation . MEditation is an inward action of the soule , wherin the faithfull exercise themselues , especially vpon the Word and promise of God , vpon Heauen and heauenly things , arising by the attentiue hearing or serious reading of the same Word , deliberate consideration of the truth and infallibility of Gods promises contained therein , and the assured performance of them , touching their future blessed and glorious being after this life , whereof the faithfull heart being assured through the testimony of Gods holy Spirit , it delights in nothing so much as continually to thinke and meditate of the same according to the words of Christ ; Where our treasure is , there are our hearts , and thereof wee continually thinke : DAVID had his heart set vpon his treasure hid with Christ aboue , which made him to meditate & cheerefully to sing , O , how loue I the Law of the Lord ? It is my continuall meditation ; yea , I will meditate in thy precepts , and consider thy waies . So did Salomon cry out , Blessed bee the Lord God of Israel , who spake with his mouth to Dauid my father , and with his hand hath performed it ; 1 King. 8. 15 , 16. All the promises of God in Scripture doe administer vnto the faithfull , matter of continuall meditation and serious consideration ; and among many of his promises , his promse of defence and deliuery of his in the time of danger , trouble , and affliction , is to be often considered , for that it concerneth especially the children of God that are most afflicted : who considering the waies of God to be mercy and truth , and that what he promiseth he will assuredly performe , cannot but worke patience , and patience hope ; and how can he bee without continuall holy Meditation , whose heart is with God , from whom he hopeth his helpe will come , but in Gods owne time ; and therefore though wee hope , we may not make haste ; though he promise to defend vs from danger , & deliuer vs in trouble , he will not so answer our expectations , as if wee knew the time when , or the manner how to be releeued or defended , better than he . He will exercise his owne children awhile to proue their patience , faith and obedience , to cause vs to meditate and ponder his word and promise , till hee haue sufficiently tried our constant assurance of his timely deliuery , for it is his property to come to helpe his , when they thinke hee hath most forgotten them . How suffered he Dauid , a man chosen after his owne heart , to bee enuironed with infinite dangers , in so much as he thought God had forsaken him altogether , and forgotten him , and therefore cries out , How long wilt thou forget me Lord , for euer ? and againe hee confessed that God had giuen him his hearts desire , and that hee had not denied the request of his lips , whereby appeareth that the sorce of liuely faith , holy meditation , and diuine prayer , are able to make ( God offended ) God appeased suddenly , to remoue sorrow , and so bring ioy . God hath promised to be a defence to the faithfull in whatsoeuer dangers , yet if we wel weigh and consider the course of Gods dealing with his owne children , and duly meditate of his power , prouidence and wisdome ; wee shall finde that hee doth not alwaies ▪ come immediatly at the call of his dearest children . DAVID was banished and persecuted long , Ioseph was imprisoned long , they both prayed for deliuery , yet continued in a hard estate , which was an argument in humane reason that God cared not for them : and aboue them both was innocent Iob long and many waies afflicted , God saw his miseries and heard his prayers , but he left him yet to be an example to vs of like expectation of Gods timely releeuing vs , and in his good time he made Dauid a King , and Ioseph the chiefe vnder Pharaoh in Aegypt , and restored Iob to his former , yea , to farre greater glory . Thus doth God try his dearest children , to occasion them to know and acknowledge , that howsoeuer hee seeme to absent himselfe from them in their deepest dangers , and to seeme deafe ( as it were ) vnto their prayers , he yet hath an eie both on them and their enemies : hee was a shelter vnto Dauid , and curbed Saul ; he saw Ioseph in prison , but with his liberty prepared his aduancement . He saw Iobs afflictions , but kept a hooke in Satans nosthrills , that all that he did against Iob serued to his finall comfort . Though therefore it happen the faithfull to be straited and enuironed with so many and mighty enemies and troopes of troubles , that there appeareth no euasion , no deliuery , by any visible meanes ; yet there remaineth holy Meditation , patient deliberation , and serious consideration of Gods wonderfull deliuerances of his , in all like dangers : Consider Dauid and all his troubles , and you shall finde hee fainted not , but depended onely vpon the promises and prouidence of God , with a godly resolution , to wait the issue of his hope , onely meditating on Gods promises , and considering his waies , and how he had before dealt with Abraham , Izaak , Iaacob , Noah , Lot , Moses , and other faithfull fathers before him ; the meditation and consideration of whose wonderfull deliueries cannot but work assurance in any beleeuing heart in like manner , though by vnlike and hidden meanes , in good time to be deliuered ; and therefore saith Dauid , by way of meditation and confirmation of his , and consequently our faith in God , Our Fathers trusted in thee , they called vpon thee , and were heard , they prayed vnto thee and thou deliueredst them out of all their troubles ; as if hee should say in himselfe by way of Meditation , I finde by the Word of God , that he hath deliuered many before my time , that trusted in him & called vpon him , in greater dangers than I am in , why then should I doubt or despaire of like deliuery ? I trust in him as these fathers trusted : I call vpon , and pray vnto him as they did , therefore surely hee will heare me , and helpe me in time conuenient ; thus did Dauid meditate in his troubles . God commanded Iaacob to returne from Laban his Vncle , into his countrie and Kindred ( from whom and whence he fled ) promising to doe him good , Gen. 32. 9. Could Iaacob doe lesse than meditate and t●inke seriously of this command and promise of God , considering hee was to returne to his desperatly malicious brother Esau , who sought to murther him ? yet vpon due Meditation and consideration of Gods faithfull promise of defending him and doing him good , hee ouercame feare by faithfull prayer , and the Lord appeased his brothers malice towards him . Examples of like nature are plentifull in holy Scriptures , as of Mordecay and the Iewes , Ester 7. of the Bethulians , Iudith 7. and many others . Holy meditation is most necessary , and an especiall Motiue to faithfull prayer , and prayer can neuer be so powerfull as vpon holy premeditation , though short , so it be serious , for as rumination precedes digesture in cleane beasts ; so holy Meditation goes before effectuall prayer in Christians . Seeing then that there is no k●nde of trouble , danger , misery or affliction that can befall Gods children ; but there are examples in the holy Booke of God ; wherein may bee seene Gods outward deliuery or inward comfort in euery kinde , what need the faithfull to faint in any ? Search therfore the Scriptures , meditate in them , consider the ends and issues , the patience and prayers , of former godly men ; and let their faith , patience and prayer , be paternes for our imitation . Then if our knowledge by reading and hearing of the Word , our continuall meditation in the Word , doe worke in vs through the same spirit that guided them like assurance and faith ; we cannot but adde preuailing prayer , which being without doubting or wauering , cannot but in force ( as it were ) at Gods hands ( who is absolutely powerfull ) like deliueries out of dangers and timely releefe or release , in troubles . And he that is a religious obseruer of Gods dealing for the defence of his , and confounding his & their enemies at this day , cannot but see & approue God to be the same God in power , wil , prouidence , and readinesse to helpe his , as he was in any former age to our fathfull fore-fathers ; Then search the Word , meditate therein as Dauid did day and night , pray zealously and faithfully ; and this God , euen the euerliuing and all-sufficient God , shall effectually performe in his good time , whatsoeuer hee hath promised and we pray for . Of Prayer . THough faithfull prayer be powerfull to preuaile with God in and against all dangers , perills , & troubles , and an armour of tried defence against sin and Satan ; yet few there be that vse it , especially as they ought ; some not at all . Many there are that either say in their hearts there is no God , as Psal. 53. 1. or that deny the power of God , not acknowledging him to be God , and so cannot glorifie him as God , Rom. 1. 21. Some also are or haue beene so impious , as they absolutely haue denied him , as Pharaoh , Exod. 5. 2. Senacherib , 2 King. 18. 13. to 30. Nebuchadnezzar , Dan. 3. and others , assuming as it were the name of Gods vnto themselues . They praid to none , but they as Gods were praid vnto ; whose examples are to be detested as abominable , blasphemous , and deuilish ; whose ends may onely serue to terrifie such ( though neuer so mighty , preuailing in their tyranny awhile ) as either forsake the liuing God , and trust in or pray vnto them , or that that are no gods : such are not to be feared of them that truly trust in and pray vnto the God of hosts , as holy Dauid did , whose example of faith , prayer , and holy resolution in all dangers , may encourage all faithfull in all their troubles , to imitate and practise the same . The onely and chiefe refuge that this most godly King had , and the principall weapons wherewith he resisted and ouercame his enemies , was feruent prayer in a liuely faith . Faithfull prayer to God is such a defence against whatsoeuer danger as no enemy , be hee neuer so mighty , malicious , or carnally politike , can preuaile against it ; for howsoeuer a man truly fearing God be beset with ( euen multitudes of ) enemies , so as no visible helpe can haue accesse to rescue him or to deliuer him ; yet if hee send this Messenger , faithfull prayer vnto God , and wauer not in his assurance , outward succour , or inward comfort , will assuredly and timely appeare . It was Dauids refuge in euery danger , when his perfidious Counseller Achitophel , whose counsell was as it were , the Oracle of God , addressed his traiterous aduice to rebellious Absolom , he only praied to frustrate it , and his depest wisdome turned into folly , 2 Sam. 15. 31. Hezekiah in danger of the King of Ashur , vsed onely prayer to God , and the Lord slew his enemies one hundred fourescore and fiue thousand in one night , 2 King. 19. Examples are infinite of the force and effect of prayer , in so much as there is nothing that the faithfull want , but Prayer , if it be faithfull and feruent may obtaine , if God in his wisdome thinke it fit for vs to receiue . Prayer is it whereby we speake vnto God in a heauenly kinde of familiarity , and whereby God is , as it were , inforced to cast away his rod , and to alter his purpose of punishing . Great is the force and efficacy of faithfull prayer , and greater is the loue of God towards vs , in admitting vs so freely and boldly to come vnto him with our petitions ; nay , so louing he is , that he allureth vs saying , Call vpon mee in the day of trouble , and I will heare thee and deliuer thee , and thou shalt glorifie me . Here is sufficient warrant and encouragement for vs to flie vnto God by prayer , in whatsoeuer trouble , misery , danger or affliction . And the examples of deliuery and helpe in euery kinde are so infinite , as who so is conuersant in the old and new Bookes of God , cannot be ignorant of the force and effect of faithfull Prayer , euen of such as haue beene subiect to like passions as we are : Ioshua prayed , and the Sunne and Moone stood still , Iosh. 10. 12. Elisha prayed , and his enemies were strucken with blindnesse , 2 Kings 6. 18. Eliah prayed , and fire fell from Heauen and destroyed them that came to take him , 2 King. 1. 10. Faithfull Prayer doth as it were ouercome God , in somuch as when he hath a purpose to punish a people , or a person , he wil forbid the faithfull to pray for them , lest he should be ouercome with their prayer , and so be enforced to spare them , Exod. 32. 10 , 11. If the prayer of one faithfull man may restraine God , as it were , from executing his iudgements vpon the wicked , how much more may faithfull prayer preuaile for the good of a faithfull man ? What should then hinder our Prayer to God in our owne necessities and dangers ? Nothing but impatience and vnbeliefe , for if in a true and liuely faith , and holy intention , wee present our humble supplications vnto God through Christ , according to his will reuealed in his Word , and wauer not , Christ himselfe assureth vs to obtaine what wee pray for ; Whatsoeuer yee aske ( saith he ) the Father in my name , hee will giue it you , Iohn 16. 23. Let vs not then be cast downe in our spirits , but let vs lift vp our hearts to him that seeth vs , and taketh care for vs , and hath both will and power to deliuer vs. Hee hath a time in his wisdome to humble vs , and a time in his mercy to helpe vs ; a time to debase vs , and a time to relieue vs in despight of Satan and his most malicious instruments ; he had his time to afflict Iob , and Ioseph , and Dauid ; and in his time againe he deliuered them . Let vs therfore in all our trialls , troubles and afflictions call vpon God in the Name of his Sonne , and we shall finde that euen in our holy Meditations he will thinke vpon vs , but before we speake , he will answer vs : and while wee are yet praying , hee will heare vs and helpe vs , and we shall giue glory vnto his name . The faithfull onely haue the promise to bee heard and releeued , when they call faithfully , and perseuere constantly , on the true God. What true comfort then or hope can they haue in their prayers , that in stead of calling on the liuing God in Christ , cry vnto , and trust in , false gods ? They may cry and knock their breasts , and cut their flesh , and afflict their bodies like Baals Priests , without profit : though they may prosper and preuaile a while to the hardning of their hearts , in the end they shall be confounded and perish at the rebuke of the God of hosts , as were Pharaoh , that great King of Aegyt , that contemned God , Exodus 14. 27 , 28. Senacherib that blasphemed God , 2 Kings 9. 35. Antiochus that wicked root , Mac. 1. 11. and all such wicked Tyrants , that despising the liuing God , trust in their owne strength , and hunt after the children of God to shed their innocent bloud ; let them alone , their confusion sleepeth not . The strength of an army is faithfull prayer to the God of armies ; an host of men , munition , and militarie furniture , are necessarie meanes ; but without deuout and feruent prayer to God , best counsell is vaine , aad strength feeble : But where God is present in both , affording a blessing to both , there is certaine and true victorie . We are not indeed to expect miraculous deliueries , and to neglect the meanes ; but where ordinary meanes faile ( of necessity ) there may wee safely pray and expect extraordinary . Our owne experience doth approue this to be true in two principall late deliueries , wherein neither the force nor wisdome of man can bee said to haue the first place ; but God alone by his owne wisdome found out the preuention , and gaue such issue to the inferiour execution , as is maruellous in the eies of all men , admired euen of our enemies , against whom God himselfe shewed himselfe an enemy : which may teach and encourage vs and all posterities to bee confident , constant and conuersant in feruent prayer to him that saued vs , and discouered and discouraged those that rose vp both openly and secretly , to haue as it were ▪ swallowed vs vp quite . And by these our deliueries , we may well see and vnderstand that if we call vpon him , he can worke for our preseruation , as well without meanes as by meanes ; yea where ordinary meanes faile , he is able to raise extraordinary , as hee did in parting the waters for his owne people to passe , and with the same waters drowned their enemies ; for he is the same God he was then , and he that saies that God neither can nor will worke extraordinarily at this day , denies him to be God at this day ; but as faithfull prayers were auaileable in our fore-fathers daies , as when Moses prayed feruently , the Israelites preuailed ; and when hee waxed cold , the Amalekites had the better , Exod. 17. 11. euen so are feruent and faithfull prayers effectuall at this day . We must yet beware , lest while we pray with our tongues , that our hearts and hope bee not set vpon carnall meanes ; for then will God haue no respect vnto our prayers , God will be either the whole or no obiect of our assurance , he will part his owne glory with none . He may and doth afford his most faithfull children visible meanes ; and if by them we preuaile , we may not attribute our good successe vnto the meanes , but vnto the sword of the Lord , not to Gideon : wee may not say this man did , or without that man wee had beene ouercome ; man may doe valiantly ; but the victory is onely of God who blesseth the meanes ; neither are we to neglect outward meanes and so presume vpon God ; it is a tempting of him , and argues no true confidence in him , neither may we contemne the meanes , be they neuer so seeming weake , for Gods power is seene in weaknes , and his wisdome in our ignorance . Therefore whether our means seeme likely or vnlikely of good successe , let them neither lift vs vp or cast vs downe , neither make vs presume or despaire , for God can saue as well by few as by many , as appeareth by Gedeon , who with three hundred men ouercame a huge host of the Medianites , Iudg. 7. 13 He can supply our occasions as well by little as by much : Elijah with little food trauelleth forty daies and forty nights , 1 King. 19. 8. Many examples might bee produced , but no man conuersant in holy Scripture is ignorant ; and therefore our faith should not bee the more assured through the greatnesse , nor the more dismaid at the weaknesse of visible meanes , but to depend onely on the prouidence of God in prayer , wherein we are to vse all reuerence , knowing that we are in the presence of an infinite Maiesty . Our prayers also must be sincere , without hypocrisie , for hee is a God that searcheth the heart , he is iealous , he will not be mocked , nor can he be deceiued by outward conformity , for he can finde out a counterfeit ; though Izaak could not discouer Iaacob from Esau : Ahijah the Prophet , by the Spirit of God could discouer disguised Ieroboams wife , 1 King. 14. 6. Therefore must our prayers proceed from a sincere , vpright , and faithfull heart , beleeuing that God is willing to beare and able to performe what he promiseth : otherwise we make him a God without mercy , that can and will not heare ; a God without truth that can and will not performe his promise ; or a God vnable to doe it . Pray therefore in faith , reuerence , humility , and true deuotion , pray with the whole heart without wauering or doubting , without limiting the holy one of Israel , either in the time when , the thing what , or the manner how hee should doe the thing thou desirest ; for hee knoweth best what , when , and how to doe all things for thee : therefore as Moses said vnto the Israelites , hold you your peace , and see the saluation of God. Then pray and be heard , aske and receiue , seeke and thou shalt finde fauour with God at all times , in all places , and vpon all occasions , euen thy God will bee ready to helpe in greatest time of need , which God for his Christs sake grant , so be it . Errata . PAge 7. line 2. for Haman reade Hamun . p. 18. l. 1. for d●m reade d●uin● . p. 75. l. 17. for Maan reade Maon . p. 326. for me●rly reade verily . p. 134 l 9. for equality reade inequality . THE IMITATION OF DAVID his holy resolution in all his troubles . A Premeditation touching the argument of the 27. Psalme . MANY worthy testimonies the holy Scriptures doe afford vnto vs of holy Dauids godly and constant resolution , in bearing his troubles and afflictions ; his admirable deliuerances , and his thankfulnesse to God for the same ; whose worthy example may very fitly administer vnto Gods faithfull children , of what estate , calling or condition soeuer , worthy matter of imitation , of his most godly resolution in like dangers , troubles and afflictions , and that without imputation of presumption , though he were a King , whose examples in some cases is not fit for inferiours to imitate . But in matters concerning holy duties to God , there ought to be no difference betweene Princes and people : for God is no accepter of persons , but hee that feareth him and worketh righteousnesse ( be he high or low , rich or poore , King or vassall ) is accepted of him . And hee that commeth neerest in the imitation of the holy life of a godly King , hee neerest resembleth the King of Kings , who is holy , and would haue all men without exception to become holy , as hee is holy ; and to beare all troubles , crosses and afflictions with a godly resolution , for his sake that willingly suffered infinite miseries and torments for ours : and hee that endureth most with most resolute and godly patience , becommeth likest vnto Christ our Redeemer . This consideration comming into my minde , and feeling the heauy burthen of this worlds miseries , crosses and afflictions of diuers kinds ; I could not but for mine owne satisfaction and comfort search the Scriptures , the Register of things of old , written for our learning ; where finding , that all our holy fathers , the dearest children of God , in all ages from the beginning , haue suffered and patiently vndergone infinite and grieuous troubles , with most godly and constant resolution , I tooke counsell and courage , to imitate ( as farre as by the assistance of the same grace of God , whereby they suffered , I might ) some worthy preceding patterne of faith and constancy : And among many most worthy , I finde none in generall troubles and dangers , for constant resolution , faithfull prayer and patience , more fit for imitation than godly Dauid ; whom although hee were a King , and a man chosen after Gods owne heart , yet was hee not without his variety of afflictions , especially enemies , both before hee came to his Kingdome , by Saul and his vngodly instruments ; and after also , not onely by forraine enemies , as the Philistines , the Amonites , the Moabites , the Amalakites , the Edomites , and others ; but by his owne subiects , nay by them of his own house , as by Ahitophel his owne priuy Councellor , and Absolon his owne son . He was enforced to flie , and to hide himselfe in the Wildernesse in the time of Saul , who sought his life ; and was discouered vnto Saul by faithlesse Doeg . He suffered hunger , and was denied to be refreshed by sottish Nabal . His wiues were taken prisoners , and with great danger he recouered them . He was like to be stoned of his ow●e people . He was derided and mocked by Mich●l his owne wife , for praising God in a dance before the Arke . His seruants were shamefully intreated by Haman , to whom hee sent them , to congratulate him in loue . Hee was forced to flie bare footed from Absolon his sonne . He was railed on , and causlesse cursed by wicked Shemey , with many other extremities of all kinds ; yet fainted hee not , but through faith hee tooke courage and comfort , by his prayers vnto , and dependance on GOD , who neuer failed him , no● forsooke him , but alwaies and in all his perills deliuered him ; and returneth the praise and glory to God. The example of this most worthy King , among many other godly fore-fathers , doe witnesse vnto vs , that it is no new thing to see the dearest children of God afflicted in this life , yea most worthy Kings , and that not without the speciall prouidence and loue of God , who will consecrate his owne through many troubles , which yet deserueth not the glory which shall follow . Dauid in all his troubles was neuer destitute of Gods assistance & inward comfort ; for he depended vpon diuine prouidence in faithfull praier , the strongest armour against enemies , the safest Castle against dangers , and the best assurance to obtaine whatsoeuer we need . And therefore as Dauid beleeued in , and prayed vnto this powerfull and preuailing God , so may all Gods afflicted childrē imitate his faithfull and godly resolution in all their dangers , with like patience and hope , and they shall be safe , as he plainly and plentifully testifieth in sundry most sweet and comfortable Psalmes , especially in this 27. Psalme , wherein being in the middest of his troubles , he sheweth the force of his saith to bee such , as though hee were in danger , and forsaken of all his friends , he was as fully assured to bee deliuered in due time , as if he had beene euen then out of all danger . This blessed example then of a liuely faith , and the successe thereof laid thus before our eies , cannot but stirre vp in vs , if we haue any faith , a holy desire to imitate him according to the measure of that spirit which guided this godly King , and made him as it were the pen of a most diuine Scribe , whose Scripture hath left vs such heauenly learning , as may teach vs all things , both for this life and that which is to come : and happy is the man that truly followeth his worthy example . MEDITATIONS and Prayers vpon the 27. PSALME . VERSE 1. The Lord is my light and my saluation , whom shall I feare ? The Lord is the strength of my life , of whom shall I bee afraid ? AS God hath giuen vs outward and corporall eyes to see and behold the workes of his hands here below , so hath he giuen vs inward and spirituall light to sée himselfe , and spiritually to behold the wonderfull things hee hath done for our soules saluation ; therefore when we looke vpon his creatures with our corporall eies , wee should lift vp the eyes of our mindes to behold him that hath made , framed , and preserued these visible things . The Sunne is a visible creature , by whose beames our bodily eies are enlightned , for the eye it selfe giueth not , but receiueth the light which the Sunne giueth , for if of it selfe it gaue the light , wee should apprehend ●no darknesse at all ; but take away outward light , and the eye is darke : So the eye of the minde , the eye of the soule cannot of it selfe apprehend that spirituall light , which is Christ , that lighteth euery man that commeth into the world : And without him the minde is darke , and runneth and rusheth vpon diuers stumbling blocks of errors and dangers . But he that is guided by that light which was Dauids light , séeth and walketh the way of safety and saluation : in that light ( Christ ) is the well of life , he is the light in whom all the Elect sóe the true light and walke in it . The ordinary meanes to apprehend Christ the light , is the word , which he taught and left vnto vs , yet not of it selfe that light , but onely sheweth it , for euery man that heareth the word , séeth not the light comprehended in the same ; but they onely whose inward eies the Lord openeth to behold Christ the light , and they walke in the light . Many saw Christ , but not as hee was the light and their saluation ; for they delighted in darknes more than light , working wickednesse euen against that light in whom , and by whom , and through whom , they onely that truly séeke that light haue assured saluation , neither is there safety or saluation in any other . Therefore doth David ioyne light and saluation together , because that without that light there is no saluation , for light goeth with or before saluation ; for without the light of knowledge there can bee no faith , and without faith no saluation . Dauid through faith was bold to affirme that the Lord was his light , and consequently his saluation , and hee that would defend him from all his enemies , and therefore resolueth not to feare what man could doe vnto him . Our owne naturall light , the light of our eyes is an especiall blessing of God : yet for vnruiinesse it may bee compared to the tongue ; for as the tongue is an vnruly euill , in setting as it were the whole world on fire , so are the eyes extrauagant , and set the heart on fire ; and therefore saith Dauid , Turne away mine eies from regarding vanity : for he found by wofull experience , that the light of the eye doth administer vnto the minde diuers dangerous obiects , as to himselfe the nakednesse of Bershaba , with the sight of whom he was so enflamed with the fire of lust , which first entred by the eie , that he committed grieuous sinnes in the accomplishment thereof . Yet was Dauid himselfe reputed as it were the light of Israel , which hee assumed not vnto himselfe , but attributed the true light that he had vnto the light of lights ; saying , Surely thou art my light O Lord , and the Lord will lighten my darknesse : And againe , the Lord is my light and my saluation . By his owne naturall light hee could not sée his owne error of adultery and marther , vntill hee was inwardly enlightned , then hee could confesse it : neither could he see and consider how the Lord had defended him , but by that dim light which gaue him courage & strength against the ●eare and the Lion , the ouercomming of whom gaue him assurance of the victory against Goliah : his experience of Gods fauour towards him grew daily more and more , encouraging others also to depend on the power , prouidence and loue of God by his example , saying , and assuring them that the Lord would be a sure refuge vnto them in their afflictions , for hee faileth none that faithfully séeke him ; and how can we séeke him but by Prayer ? I will call vpon the Lord , saith Dauid , who is worthy to be praised , so shall I bee safe from mine enemies : though they haue many meanes to hurt , yet God that is our light and our saluation , hath many more meanes to helpe and to defend vs : therefore saith Dauid , whom should I feare , the Lord is my rocke and my fortresse , and hee that deliuereth mee , my God and my strength , in him will I trust , my shield , the horne also of my saluation and my refuge , of whom shall I be afraid ? If I haue Iehouah on my side , what can man doe vnto me ? If he be my light , I shall liue in light and walke in light , for in him is no darknesse at all ; he offereth light by his liuely Word , and enlightneth our inward parts by the bright beames of his heauenly Spirit . Being then inwardly armed , howsoeuer outwardly endangered , wée néed not feare , but as Dauid did , let vs cast our burthen vpon the Lord and hee shall defend vs ; and let vs commend our care vnto him , for he careth for vs : of whom or of what then need we to bee afraid ? Saluation commeth not of flesh nor by fleshly meanes , as the true light is not of the world nor of worldly men . Therefore séeke not thy light nor safety through the policy or strength of the flesh , neither dreame of saluation by worldly meanes , but breake through the walls of flesh , and mount vp in true contemplation of that sauing light that shineth from aboue ; from thence commeth the strength against which no carnall force shall preuaile : and beware of such as promise vnto themselues safety and saluation without this true light , as the wise by their policies , the rich by their wealth , the mighty by their much strength and multitudes , and as some by their owne workes : All which are broken réeds & vaine props , and weake meanes to saue the outward man , much lesse the inward soule . How then can they say , whom shall I feare ? of whom shall I bee afraid ? when indéed they cannot but bee afraid euen where no feare is . Could Achitophels counsell , Nebuchadnezzars greatnesse , Pharaohs stoutnesse , Goliahs strength , Senacheribs mighty army , Hasaels swiftnesse , or the Pharisies workes saue them ? yet doth foolish flesh and bloud account this weake and feeble meanes their glory , their life , and their saluation : But as Achitophel , whose counsell was like the Oracle of God , did hang himselfe ; as Nebuchadnezzar in his greatest pompe became as a beast of the field ; as Pharaoh in his hot pursuit was drowned and his army ; as Senacherib was slaine by his owne sons ; as Goliah for all his great strength was slaine with a small stone ; as Hazael for all his Roe-like swiftnesse , was slaine in his running ; and as the Pharisies , for all their workes , were condemned by Christ the light : So neither the wisest of the world , the greatest and most glorious in the world , the strongest in strength , nor he that iustifieth himselfe most by his best workes , worke not onely no saluation vnto themselues as of themselues , but their owne destruction . But the Lord of Hosts is my light , my strength and my saluation , therefore will I not bée afraid . Consider well the benefit of thy light in the Lord , embrace the Lord thy light and thy saluation , embrace him in his Word , for God is the Word , the Word that light , that light thy life and thy saluation . Here then is the light that guideth the blinde , and happy is the soule that hath this glorious light , he needs not feare she secret practises of the wicked , which this light discouereth , nor the force of the mighty , which this strength withstandeth , for God is his saluation . Feare not man then , who killeth but the body , feare not the fire that consumeth but the body , feare not the Sea that drowneth but the body , feare not sicknesse that toucheth but the body , feare not the sword that pierceth but the body ; feare nothing that can preuaile but against the body , for the Lord is thy light and thy saluation . O feare this Lord and reuerence this light ; he séeth in darknesse , feare him that can kill both body and soule , and can cast both into vtter darknesse ; feare this great God , feare none but him that can saue and kill , that can cast downe and exalt , that can with his Word worke what he will , when he will , and as he will ; feare him in loue , and loue him in feare , call vpon him , despaire not in him , he is thy saluation . Feare not the world nor worldly things , feare onely firme in the world , and flie from euill , which this true light hateth ; then feare not man , for if a thousand assaile thee , feare not , but pray and beléeue , and trust in the Lord thy saluation : he will open the eyes of thy faith and thou shalt sée with Elisha millions of meanes to defend thée ; if pouerty or want oppresse thée as it did sometimes Dauid , feare not , he will reléeue thée , for hée preserueth with little as with much , hée fed many thousands with little meanes , and when they were all well filled , there was taken vp in the remainder more then was before they had eaten . He increased the Oile and Meale of the poore Widow , that she fed her selfe and hers , and paid her debts with the remainder . Hee brought water out of the stones , and out of the dry Jaw-bone of an Asse . Hée fed his children with Bread from Heauen , and sent them Quailes in the hungry Wildernesse . He sent abundance of wheat extraordinarily vnto distressed Samaria This is he , euen that great God , that is the sustainer of my life , my light and my saluation : and not mine alone , but the God of all that faithfully séek him in their distresse . Should I then feare , though I be enuironed with enemies ? though I were in distresse ? nay , should I feare though I were in penury and want ? though I were imprisoned for the constant profession of Christs truth ? did he not breake the fetters , and opened he not the very iron gates , and cast the watchmen in a slumber to fetch Peter out of prison ? did he not giue Ioseph and Paul fauour with their Jailors ? of whom or of what then may the faithfull bee afraid ? what crosses , what troubles , what afflictions , what threats of tyrants can make Gods children afraid ? though the seas rage and rose , though the world be in confused combustion , though the mountains cleaue in sunder , though the heauens melt , though he that made all consume all , I will not feare . The Lord high & mighty , he is the strength of my life ; nay , he is to mee life it selfe , who then or what can without him force my death ? If he take away this life , he hath prouided for me a better and permanent : whom or what shall I be afraid of then ? Shall I be afraid of Hell or Satan ? Hée my Lord in Christ , my light and my saluation , hath conquered both Satan and Hell , what néed I feare ? A Prayer that God will be our light and our saluation in all our troubles and dangers . O Lord , who art the light that neuer goeth out , whereby thou guidest and gouernest those that acknowledge their owne darknesse ; thou art the strength that neuer groweth weake , whereby thou sauest & defendest thine from the hands of all that hate them . Bee thou my light , O Lord , and lighten my darknesse , that I may walke in that light and neuer goe astray , for there is no agreement betweene error and thy truth ; giue mee therefore heauenly knowledge , and I shall not be ignorant of that which I ought to know ; and assist me with thy diuine grace , and I shall practise that which thou hast taught me to know : Be thou my strength , then whom need I to feare ? stand thou on my side , and then of whom should I be afraid ? Stretch forth thy hand and hold me vp , thou hast a mighty arme , and strong is thy right hand : in thee therefore I trust , and will not feare what man can doe vnto me . Be not farre from mee , O my God , for thou seest my troubles and knowest my dangers ; neglect me not , but hasten to helpe me , giue care vnto me and saue me , and let not mine enemies haue their desires against mee , nor triumph ouer me : though they be many , and in shew far too mighty for me , yet in comparison of thy strength they are weake and of no strength ; they trust in their Chariots , munition and multitudes ; but I trust in thee and in thy strength alone , only praying thee to blesse vnto me the ordinary and lawfull meanes which it shall please thee to raise vp in thy wisdome for my defence . Though I doe know and doe acknowledge , that as a horse of it selfe is a vaine helpe to deliuer his rider by his great strength or swiftnesse , so are all outward , visible and carnall meanes vnable to defend mee without thee ; and vnlesse thou blesse the vse of them , and dispose and manage them in thy wisdome for my defence , they are also vaine . Therefore come I vnto thee my God , my strength , my light and my saluation , who hast promised , and art able to send euen from Heauen to saue me . Thou canst command an host of Angels to campe about mee ; though enuironed with many and mighty aduersaries , yet hauing thee on my side , I know there shall be more with mee than with them ; while I am vnder thy protecting wings I am safe , I will not feare . Giue thine Angels charge of me therefore , O Lord , to keepe & defend me : shew thy power in my weaknesse , and the weaknes of mine enemies by thy strength : then though an host pitch against me , my heart shall not bee afraid ; though war be raised against me , I will trust in thee , my Lord , my light , my strength , and my saluation . VERSE 2. and 3. 2. When the wicked , euen mine enemies and my foes , came vpon mee to eat vp my flesh , they stumbled and fell . 3. If an host pitched against me , my heart should not be afraid ; though warre be raised against me , I will trust in thee . IN all actions Experience is as the mother of knowledge , and knowledge the ground of Assurance , which made Dauid strong in his resolution to encounter Goliah , hauing formerly found that God assisted him in two seuerall dangers , the one in killing a Beare , the other in ouercomming a Lion ; two strong , fierce , and deuouring beasts , and that when he was but young and a Shepherd ; yet it seemeth he had learned to feare God and to trust in him , for that he acknowledged that he ouercame them , not by his owne proper power , but by the power of God , which two conquests wrought in him-assurance , that by the same aid hee should vanquish that monster of men Goliah : though his vgly presence and furniture of armes amazed the whole host of Israel , Dauid yet not daunted , hauing a strong faith in God , vndertooke the combat and preuailed , though that monster scorned him , and threatning that hee would giue his flesh to be deuoured of the Fowles of the aire , and wilde beasts of the field , which by the aid of him in whom Dauid trusted , came contrarily to passe , for Dauid tooke off his head and disarmed him , and left his carkasse to the Fowles of the aire , whereby he more and more increased in faith , strength and courage , and bold to assure himselfe , that as this monster stumbled and fell at his flying stone that would haue eaten vp his flesh ; so should all his wicked enemies and foes when they should come vpon him to eat vp his flesh , namely , to take away his life , they should euen so stumble and fall , as by experience he after found that God still defended him , so that to the praise of God hee sung , When the wicked , euen mine enemies and my foes , came vpon me to eat vp my flesh , they stumbled and fell . When Saul a mighty King sought Dauids life to destroy it , first by his owne hand with a speare , purposing to haue nailed him to the wall suddenly ( which by Gods prouidence he auoided ) and after commanded Ionathan his sonne , and other his seruants to murther him : but God stirred vp the heart of Ionathan to affect Dauid so entirely , that he reuealed vnto him his fathers malicious intention against the life of Dauid , shewing thereby the wonderfull prouidence of God in preseruing his from most imminent dangers . Dauid not yet secure , for feare fled from Saul , as not willing to tempt God by presuming vpon Gods deliuery , and not to vse lawfull meanes to prouide for himselfe ; hid himselfe in the Mountaines where Saul his enemy with a great power pursued him , suborning intelligencers to discouer Dauids abode wheresoeuer hee hid himselfe : where may be noted the heat of the malice of an enemy , and how ready some wicked wretches are to shew themselues officious to betray the innocent , to please a Tyrant . But note further the prouidence of God , in finding secret & vnexpected meanes to preserue the innocent , for when Saul was in his most furious pursuit to kill Dauid , his abode being discouered , God found a meanes to put a Ring in Sauls nose ( in fauour of Dauid , and for his owne glory ) inforcing him to retire from further following that innocent man ; and to hasten th● rescue and reléefe of his owne Territories which the Philistines had euen then by Gods prouidence inuaded : and being sore beset with his enemies , he desperatly fell on his own sword and died . So it came to passe , that when the wicked , euen Dauids enemies and his foes , came vpon him to eat vp his flesh , namely to take away his lise , they stumbled and fell . God was euer with Dauid ; for Dauid alwaies depended on God , which who so doth , shall neuer stumble nor fall . But euen his faith and integritie shall make his very enem●●s to feare him : As Saul feared Dauid , because God was with him , whose chiefe armour and weapons were his feare and trust , in the name and assistance of Iehouah , wherewith he fought diuers battels , and slew with great slaughter many Philistines his enemies ; not onely before , but after he was anointed King , none preuailed against him , but they that came vpon him stumbled and fell . Séeing then that Faith , and the feare of God and praier be approued of force , so far to preuaile with God , as to obtaine his helpe and defence against wicked enemies & foes , that when they assaile vs , he causeth them to stumble and fall ; let vs imitate the faith , and fight with that assurance that Dauid did : for he is the same God still , of the same power , of the same prouidence and loue . And we are not without like enemies as Dauid in his time had , though without cause . To relate all Dauids dangers , troubles , and deliueries , battels and victories , though profitable for our encouragement : yet might séeme tedious , not altogether impertinent , because by them is the loue , the power , and prouidence of God séene in defending and reléeuing the faithfull ; and his iust iudgements against wicked enemies of their stumbling and fals . Yet let his fa●th and constancy moue all faithfull men to imitate his vertues ; not in that he was a King , but in that hée was a godly King , of whom God giues testimonie , that hee was a man according to Gods owne heart ; not that he was so conformable by nature , but so framed by the grace and good will of God : For , by nature he was no better in Gods acceptation than Saul , who was also a King : But God so seasoned Dauids heart ( of his owne frée mercy ) that he obeyed and conformed his actions , according as God had wrought in his heart , and left Saul to the corruption of his owne heart : yet did not Dauid glory in any merit of his owne , but gaue the praise to God , saying , Blessed is he whom thou choosest and causest to come vnto thee . And againe , The wicked are strangers from the wombe , euen from the belly haue they erred : Yet Saul after he was anointed King by Samuel , was turned into another man , and was numbred among the Prophets ; but no otherwise than Iudas among the Apostles . God is the God of all that faithfully and constantly fly vnto him for succour ; For , saluation belongeth vnto him alone ; not vnto the power of Kings , bée they neuer so strong in multitudes of armed men , with shipping , or whatsoeuer military and warlike furniture ; but where Gods continuall blessing doth accompany a few , they preuaile against many ; though sometimes God may suffer his owne dearest children to bée encountred and beaten by his owne and their enemies : Especially when they presume to stand too much vpon their owne strength , as vpon allies , friends , and multitudes : preuailing with these , God is not so glorified , as when he by few ouercommeth a multitude : As when Dauid by a few slew two and twentie thousand Aramites : And Ioshua fiue combined Kings , wherein yet he would not haue the whole victory to bée ascribed to Ioshuahs forces , but was himselfe the principall in the ouerthrow , not onely in aiding and directing Ioshuah , but in powring downe haile-stones from heauen vpon his enemies , wherby he slew more men than Ioshuahs Army did by the sword . And sometimes hée taketh to himselfe the whole praise of the victory ; as when Senacherib came against good Hezekiah , with a most inuincible supposed Army , vnder the conduct of Tartan Rabsaris , and Rabsakeh , railing vpon , and threatning Hezekiah , and blaspheming God , stiling himselfe the Great King of Ashur , whom he thought God himselfe was not able to withstand , flattering himselfe as proud Tyrants use to doe ( as wée haue seene ) that hée in despight of Hezekiahs God , would depriue him of his Kingdome ▪ pretending that he came in the name of the Lord ( as some of late haue done ) Are wee come ( saith he ) or doe wee this without the Lord ? Whereat Hezekiah , in déed , according to humane frailtie was afraid : But asking counsell of the Lord by faithfull praier ( the best refuge and defence in danger ) he became assured of Gods assistance and banisht feare . And that night , that God ( which that Tyrant blasphemed , as not of power to resist him ) sent his destroying Angell and slew Senacheribs army , one hundred foure ▪ score and fiue thousand men . We may not forget our like deliueries fresh in our memories , euen by the méere hand of God. It is not superfluous to recount other famous Histories , recorded in the Booke of God , which for further confirmation of our Faith in God , in like danger are plentifull . Benadab , that mightie King of Aram , threatned Ahab King of Israel to depriue him , not onely of his Kingdome , but of all that hée had , of his Siluer and Gold , of his Women and faire children : She wing hereby the insolency , pride , and securitie of Tyrants , who by reason of their carnall strength , force and multitudes , will dispose of the lands , and share the possessions of them , whose Territories they thirst after , and that before their arriuall , as though the victory were theirs before the incounter . As we with our eares haue heard that our enemies haue boasted , through the false and forged benediction of him that is a deceiuer , and yet taketh the falsly conceiued authority from heauen . But our God laughed their pride , insolency , and security to scorne ; taking our cause into his owne hand , confounded their deuices , daunted their hearts , weakned their armes , abandoned their Nauies by his owne power ; euen as he gaue proud Benadab into Ahabs power , though a wicked King and an Idolater , therefore not for Ahabs sake , but for his owne Names seke , and his owne peoples safety . And to shew his Omnipotent power in defending his owne , and confounding his and their enemies . So that the truly faithful in God being threatned , beset and besieged by wicked multitudes , néed not to be afraid : for though war be raised against them ; that God that defended Dauid , Hezekias , and all that haue truly called vpon him in like danger , will as hée hath euer hitherunto , defend vs. They that haue the God of Hosts on their side , néed not to feare though Kings combine , and people rage , as if they would eat vp their flesh . Onely let them liue godly , pray faithfully ; and vse ordinary meanes lawfully : then if an Host pitch against them , their hearts néed not be afraid though warre be raised against them , let them trust in him , and they shall sée the saluation of God. They that fight against Gods people , fight euen against God himselfe : as Paul persecuting his children , persecuted Christ. If therefore a mighty Host inuade vs , we may boldly , though in seeming weaknesse , encounter them ; for there are more with the children of God , though not séene , than with the wicked . God neuer faileth nor forsaketh his , vnlesse they forsake him : he leaueth them not , vnlesse they leaue him . Infinite are the examples hereof in holy Scriptures , which might be also produced , further to confirme our assurance : And were it néedfull , there might be inserted not a few examples of Gods like deliueries , recorded in our owne Chronicles , and in our own remembrances . But where Gods Spirit speaketh by the pens of Gods owne Secretaries , there néed no humane testimonies , but onely to shew that God is still the same . He is Alpha and Omega , the same , yesterday , to day , and for euer ; therefore may the man that is godly , assure himselfe with holy Dauid : If an Host of enemies pitch against him , his heart need not bee afraid , though war be raised against him he may trust in this ; That when the wicked , euen his enemies and his foes come vpon him to eat vp his flesh , they shall stumble and fall . A Praier to God ; that he will defend vs from our Enemies . O Holy and most mightie God of Hosts , who dwellest in the heauens , and yet art thou absolute also in the earth , gouerning ; guiding , directing , and protecting , those that feare thy name , so that they need not feare the power or malice of whatsoeuer aduersaries ; for saluation belongeth vnto thee alone , and thy blessing is euermore vpon them that faithfully depend vpon thee : Therefore ( Lord ) though we be weake in power , ignorant in carnall policies , destitute of humane aid , and beset with enemies , who raise deadly warre against vs , confirme our faith in thee , and we shall be strong ; yea , stronger than our enemies , and wiser than our most politicke and subtill aduersaries ; and shall be either able to withstand their violence , or escape their mischiefes : though we haue no other defence but thy prouidence , no other armour but thy loue ; no other weapons but true faith , and a holy feare of thy name ; yet in this defence will we trust , and in this saluation will we reioyce . In this confidence , Lord , come we vnto thee , powring out our hearts before thee ; not because thou knowest them not , but because thou knowest them ; therefore come we vnto thee , that thou maist bee pleased to remoue our feare , and ease our griefe ; and to be strengthned and confirmed in a liuely , assurance of our safetie and saluation in thee , and of thy defence against these our enemies , for there is none besides thee that can deliuer vs. Remember Lord thy goodnesse , which thou vouchsafedst to our faithfull fore-fathers of old , how thou deliueredst them from their enemies when they cried vnto thee . Heare vs we pray thee , O Lord , and helpe vs , for vaine is the helpe of man. Turne our feare into assurance of thy fauour and helpe ; our mourning into reioycing in thee . Loose our sorrowes , and gird vs againe with gladnesse : let not our sinnes hinder thy mercies , wherein wee pray thee to turne the counsell of our wicked aduersaries into foolishnesse , their strength into weaknesse , and their hope into despaire . Thou art the Lord of hosts , high and mightie , louing vnto those that feare thee , helpfull vnto those that trust in thee , and a terrible God vnto them that despise thee or thine ; What Tyrant can stand before thee ? What King can encounter thee , or take thy children out of thy hands ? Pharaoh could not detaine Israell , when thou wouldest transplant them : Saul could not hurt Dauid , thou defending him . Senacherib could not haue his desire against Hez●kias , thou fighting for him ; our enemies could not hurt vs , thou curbing them . O shew thy selfe now as thou hast euer done , our defender . With speed , O'Lord , reforme all our imperfections , couer the multitude of our grosse and fearefull sins , which call for enemies , and other punishments in thy iustice to be inflicted vpon vs : Turne thou vnto vs , and we shall returne vnto thee : Let our repentance appeare by the mortification of our sinfull desires : Humble vs , and we shall be humbled , then shalt thou in compassion pardon vs , and in thy fauour compasse vs about , as with ▪ a shield : Thou shalt bee our refuge in our greatest danger ; for there is no God besides thee , no help but of thee : Thou alone art able to command an Hoste of Angels from heauen , to attend and guard vs : Twentie thousand thousand Angels canst thou send from heauen to defend vs , thy selfe the chiefe Leader of that celestiall army : whereof one of them is sufficient to confound a million of thine and our wicked enemies when they assaile vs to cat vp our flesh ; thou in a moment canst make them to stumble and fall . What then is man ? Or what is the force of Princes , when thou takest part against them in the behalfe of them whom thou wilt defend ? Therefore cast we our burden and care vpon thee , for thou hast promised to care for vs. O send therefore from heauen and saue vs ; haue mercy vpon vs , O God , haue mercy vpon vs , for we trust in thee : And vnder the shadow of thy wings will wee shelter our selues , vntill our enemies bee either conuerted or confounded . Then shall we praise thy name , O Lord , for that thou hast not left vs as a prey vnto the will of our enemies : and though we walke in the midst of troubles , yet we know and are assured that thou wilt take a conuenient time to finish the worke of our absolute deliuery : For thy mercy , and thy truth , and thy power , endure from generation to generation . Preserue vs therefore , O God , from these cruell men , and the praise and glory shall bee thine , the comfort ours . And the example of thy so fatherly protecting vs , shall be a motiue to others in like danger to call vpon thee . So be it . VERSE 4. One thing haue I desired of the Lord that I will require , euen that I may dwell in the house of the Lord all the daies of my life , to behold the beauty of the Lord , and to visit his temple . GReat is the difference betwéene the worldling & the true Christian ; betwéene a carnall and a spirituall minded man : The one coueteth to dwell and to haue his continuall abode here below , the other soareth and aspireth vpward : the one resembleth the Swine , the other the Eagle : the one is neuer satisfied with earthly and carnall things , for hee hath as many desires as he hath senses , and euery pleasing thing that offereth it selfe to any of them he coueteth , for euery sense hath its particular delights : as many senses so many fantasies numberlesse , yet neither of them can be satisfied , for the heart of a carual man ingrosseth them all , and the more vanities it apprehendeth , the more desire increaseth ; for , the eye is neuer satisfied with seeing , nor the care with hearing pleasing things . But the spirituall minded desireth onely one thing , namely , to be assured of his saluation and the glory to come . And therefore holy Dauid desired ( as all true Christians ought ) this one thing , for this only one thing is necessary . Bershaba the wife of Dauid , and mother of Salomon , desired but one thing of her sonne , and hee promised her faire , but performed it not according to her desire . But Dauid the father of Salomon , desired one thing which hée longed for , of a King greater than Salomon , and a matter of far greater moment than was Bershabaes , and his Petition was accepted : both their Petitions séemed to procéed of loue , but the difference of their issues was great ; the one procured hatred and death , the other a most blessed successe . Shée made her request to man , in whom to put confidence is vaine . He made his request to God , the holy one of Israel , in whom there is mercy and truth . To whom also Salomon made one especiall request , only for wisdome , and obtained it , and with it many earthly blessings which he asked not . So bountifull is God , as if wée aske that one thing necessary , namely the Kingdome of God and the righteousnesse thereof , he will also adde blessing vpon blessing , though we aske them not . Dauids only Petition was , y t he might dwell in the house of the Lord all the daies of his life : A blessed ( yet a strange ) request of a King in the opinion of worldly men , who might thinke Dauid not to be so wise as some ambitious and carnall polititians are at this day , who had rather be in Kings Courts to take their pleasures , than to bee restrained in a Temple for a day . And Dauid being a King , might haue retired himselfe in his Palace , and haue taken what pleasure and delight hee would ; hauing a Kingdome to supply whatsoeuer might haue pleased any of his senses . But these delights hée found not answerable to his affection , which was seasoned from aboue , hauing tasted so swéetly of the loue of Iehouah , who of a Shepherd made him a King , and who had so often deliuered him from his enemies ; he had rather bée conuersant with him in his house one day , than a thousand in the Court of Saul , or in his owne Court among his Gallants . Nay , he would choose rather to be a doorekéeper in the house of God , than to command an earthly kingdome , and to be depriued of his heauenly exercises in the house of God. It is a most glorious estate indéed to be a King , but farre more glorious to be a godly King. He is Gods Uice-gerent in that part of the earth wherein God in his prouidence hath set him ; yet must he looke to haue some discontents mixt with his greatnesse , and necessary too ; otherwise greatnesse might cause forgetfulnes , that he is a man , as former examples haue discouered . And therefore did God visit Dauid ( chosen after his own heart ) with many troubles , to the end he should not be vnmindfull what he was , & whence , and from what estate God had raised him to that place of eminence : and that hée should serue the Lord , and maintaine his lawes , and defend his people , cherishing the good , and chastising the euill . And therefore was Dauid to forward in calling his people to serue the Lord , and himselfe to be the leader of them to the Temple of God , to which he had so sincere a desire , that hée requested of the Lord that hee might dwell therein all the daies of his life , or at least haue frée liberty often to visit it , to the praise of God and exercise of prayer . This desire is commonly the last and least in great men , for the most part though no doubt they desire ( as Balaam did ) to die ( when necessity requireth ) the death of the righteous , and greater glory would it be vnto them if they would practice ( while they haue time ) the life of the righteous as they seldome doe ; yet few or none , of whatsoeuer quality are so irreligious in shew , but they will looke into the house of God , peraduenture once , it may be twice in a Sabbath . And peraduenture thinke it long , as loth to spare their pleasures , delights or profits to liue a whole day in the Temple of God with fasting and prayer . Some would thinke it as hard a taske as the bondage of Aegypt , or the captiuity of Babylon . But blessed bée God , some there are that haue Dauids desire , though not to dwell really in the Temple , yet to bee comfortably conuersant among Gods people , in hearing God speake vnto them , and they to speake vnto God. This is that that great men should principally desire for their example in well doing much moueth inferiours to imitation , for it is commonly obserued , that example doth draw more to good or euill , than documents or dehortations . The godly life of a great man is as a Towre séene a far , and many especially his followers will imitate his steps , at least in shew , and euen that shew of a godly life is a good motiue to others to liue godly indéed : and as a good life giues comfort & encouragement to others to be good , so the president of euill makes many euill . If greatnesse and goodnes goe together , it is the swéetest consort y t a mortall man can make in this life , 〈◊〉 the contrary as harsh & hellish . This holy desire of Dauid was not for a day , for hée speakes of the time past . I desired , which implies a continuall inward Petition ; and argues his constancy in desiring , though he were often in such straits and distresses as he could not visit the materiall temple as he desired ; yet , wheresoeuer he was driuen by the malice and rage of his enemies , he euen there found Bethel , the house of God ; in the Wildernesse of Ziph , in the holds of Engedy , in Maan and Gath , vncoth and solitary places : hee found the Lord his God euen in his holy Temple , for where God is present there is his Temple . In the Lions den Daniel found him ; in the Furnace the three children ; in the Dungeon Ieremy ; in the Prison Peter ; vnder the stones Stephen ; in Sodom Lot ; in the floud Noah : God is euery where , where hée is called vpon faithfully . Euery faithfull childe of God is alwaies in Gods house , where Dauid desired so earnestly to dwell : yet though he found God euery where where he called vpon him , he had an earnest desire to bée conuersant , euen in that materiall temple where the children of God did assemble , to celebrate the praises of God , and to heare his Word : and though he were their King , thought it no disparagement , but the greatest part of his duty to accompany his subiects ( according to conueniencie ) in the holy exercises of Religion : whereof being preuented by meanes of his enemies , hée complaineth that hée was as a Pelican in the Wildernesse , and as an Owle in the Desert : And déemed the Sparrow more happy than he , because that silly Bird could at all times resort vnto that holy place to which he could not come . Lord ( saith Dauid ) who shall dwell in thy Tabernacle ? and who shall rest in thy holy Mountaine ? that is , who shall worthily enter into thy holy Temple and behold thy beauty ? he answereth , Hee that worketh righteousnesse , &c. for God is holy and requireth holinesse of life , walking vprightly in a liuely faith . And therefore though it be the duty of all men to frequent the materiall Temple of God , to accompany the congregation in prayer , praising of God and hearing his Word : yet all come not with that holy desire that Dauid did , nor qualified as Dauid was : yet hée that is vnprepared to day may bée fit to morrow , for the Word of God is as a Net , and often times catcheth men ere they bee aware : therefore ought all men to desire as Dauid did , to visit Gods Temple , where this Net of the Word is spread ; for being once taken , hee will then with Dauid require that one thing : namely , to dwell in the house of the Lord all the daies of his life , and often to visit his Temple . Dauid did not onely make a bare request vnto God , but did euen presse him , hée required him as if he had béen familiar with him , ( as the faithfull may vse a holy familiarity with God in their prayers ) praying God to afford him that blessing of blessings , as to admit him into his holy presence , wherein is the fulnesse of ioy , and at his right hand are pleasures for euermore ; not for a day a moneth or a yéere , as worldlings haue , and then perish , but begun here and shall neuer haue end . To dwell in the house of Iehouah , is to dwell & abide in his fauour , to be partaker of his sanctifying grace , to haue the true knowledge of his diuine will , and to practice it by faith , obedience , zeale , prayer ; and to beare about vs the markes of the Lord Jesus , in patient vndergoing the burthen of the Crosse , and in continuall exercise of holinesse and righteousnesse : whosoeuer is in this case is safe in the holy Temple of God as in a safe Sanctuary , and is a true member of the mysticall body of our conquering Christ , the head of that Church which is the true Temple , neither made with hands , and which hands cannot pull downe : Out of which are barred all such as trust in lying miracles , and workes that cannot profit such as steale , commit idolatry , adultery ; such as sweare falsly , and such as fall downe and worship false gods , or the true God after a false and idolatrous manner . Though these stand in the materiall Temple , or seclude themselues in Cloisters , in séeming deuotion to sequester themselues from the world to God , and yet commit many barbarous sinnes and grosse impieties , thinking themselues safe , and to be reconciled to God by a confessory penance , God will not onely not heare them but reiect them & their prayers , for they seeme religious and are not , obedient to God and are not , faithfull and are not : but are méere Hypocrites , who resorting to the Temple of God , commit rather sacrilege than offer sacrifice acceptable to God. These visit not the Temple , but rather defile if with their counterfeit holinesse , who would séeme in shew Saints , but in heart enemies to Christ and Christians ; yet cry they , the Church , the Church ; and yet farre from being members of it . So many séeming-good Christians cry out , Preach , Preach , and séeme neuer satisfied with Sermons ; this desire is good , if their hearts desire it to profit and practise the word : but if it be but to séeme religious , and inwardly retaine their corrupt desires , if they amend not their waies and their workes , séeme they neuer so holy they are but Hypocrites : for this is to bée in the Temple of God by his Word preached , to learne & to execute iudgement , not to oppresse the poore nor the stranger , the fatherlesse nor the Widow , not to deceiue nor to walke after other gods , after riches and pleasures . If this fruit of hearing appeare in them , they are no doubt of the family and house of God , and shall dwell in his Tabernacle and rest securely vpon his holy Mountaine , for they are of the generation of the iust : but there is a generation ( saith Salomon ) that are pure in their owne conceits , and yet are not washed from their filthinesse : they follow the deuices of their owne hearts , And assume vnto themselues a peculiar manner of seruing of God , not according to the sincere truth : but as God abhorreth all sacrifices of vncleane things : so doth hee all counterfeit showes of sincerity . God admitteth not sinners ; namely , such as make no conscience of sinne , to come into his holy presence , much lesse to dwell in his holy Temple , though they may séeme to honour him with their lips : He detesteth their forged sacrifices , and their very praiers are abhominable , though they pertake of the holy Sacraments , and performe outwardly other diuine duties : Hee is not pleased with them , neither behold they the beauty of the Lord ; but his seuere and fierce countenance is bent against them . But such as desire with the like affection as Dauid did , to behold the beautie of the Lord , and to visit his Temple , are such as the Lord enuiteth and willeth to come , and louingly embraceth them . They come not for a spirt and away , but desire to make their continuall abode , where they may still behold his beautie and his glory ; his louing kindnesse and mercies towards them , shewed in his word as in a glasse , which appeareth more swéet and amiable to the cies of their sanctified soules , than the most beautifull feature of Angels . This most heauenly beauty Dauid desired to sée , & saw it ; as Paul teacheth , saying ; That God cōmanded the light to shine out of darknesse , euen in our harts , that the light of the knowledge of the glory of God might shine in the face of Iesus Christ , whose glory we sée in the preaching of his word ; wherein he declareth the riches of his glory vpon the vessels of mercy , which he hath prepared vnto glory . This glory the more the spirituall man beholdeth , the more is he moued with desire to sée more and more , and can neuer be sufficiently filled with that heauenly Contemplation . Much were the Disciples moued at the sight of Christs transfigured glory ; in so much as they desired to haue enioyed the sight of it still , so glorious it was , that their minds were euen rauisht with the beauty thereof . So Dauid desired to dwell in the Temple of the Lord ; not for a day , but all the daies of his life , to behold the beauty , the goodnesse , and mercies of God , reuealed in his Word , and to exercise himselfe in prayer . Where God is duly and truly called vpon by a holy Congregation , there appeareth the glory and beauty of Iehouah . There is the Arke of the Lord , the presence of the mighty God of Iacob : whose glory filleth the Temple , which the faithfull man séeth with a spirituall eye ; but the carnall man , though bodily present in the same Temple , apprehendeth it not . As when Paul was conuerted , he saw the glory of God shine vpon him ; but they that iournied with him , though néere him , saw nothing . So that God is onely séene of them , to whom hée pleaseth to reueale himselfe . This beauty of the Lord shineth in the hearts of Gods elect children , by the reuelation of the holy Ghost , which none séeth but themselues . And they take such sweet delight in the beholding of the face of God in Christ , as they doe receiue in their soules the very Impression of the Image of the glory of the onely begotten Sonne of the Father , full of grace and truth : euen as Moses receiued thorow the splendor of the glory of God vpon Mount Sinai in his countenance , such an impression of that glory , that the children of Israel could not endure to behold with their eies the glory of his countenance . What remaineth then , but that we neglect not the continuall visitation of the temple of God , to accompany the Congregation in the hearing of that heauenly Word , to pray vnto God for his blessings , and to giue him praise for his benefits . And the Lord open our spirituall eies , that we may euen here behold his beautie , and bee hereafter pertakers of his glory . A Praier for spirituall knowledge , and increase of our holy desires to visit the Temple of God , to heare his Word , to pray vnto him , and to praise him . O Gracious Lord God , most louing , who reiectest none that come vnto thee with a perfect heart ; and none can come vnto thee vnlesse thou call him , as well by thy inward Grace as by thy outward Word : Vouchsafe according to the riches of thy Grace to grant , that I may be strengthned by thy Spirit in the inner man , that Christ may dwell in my heart by faith , and that my whole spirit , soule and body , may bee kept blamelesse , to the comming of the Lord Iesus . For thou knowest , Lord , what I am by nature , a man vnworthy to enter vnder thy roofe , or to presse into the place where thine honour dwelleth . For thou art a God that louest righteousnesse , and acceptest of such as are of cleane hearts , and whose conuersations are vpright before thee : but I am a sinner and corrupt , as all my fathers were ; Cleanse me therefore , O gracious Lord God , in the bloud of Iesus Christ , and make me fit to approach thine holy Temple , that I may see thy beautie , and behold thy glory . Open mine eares that I may heare ; prepare my heart that I may vnderstand what thou teachest in thy word : Enlighten mine inward eies , the eies of my soule , that I may see thee , and take comfort in thy presence . And open my lips , that I may speake vnto thee in faith , and answer mee againe in loue . Teach mee that celestiall language , that may moue thee to heare me . For what booteth it me to come into thy house with deafe eares , not to heare thee ? without attention , to vnderstand thee ? mute , and not be able to speake vnto thee ? Yet I know , good Father , that thou hearest them that cannot speake , and thou teachest them that vnderstand not ; and thou openest the eies of them that see not : such is thy loue towards vs , as thou acceptest euen of the language of heartie sighes , whither they be for sinne , or for want of spirituall graces : Thou knowest the inward desires of the heart , tending to good or euill . I am sorry , good Father , that any corruption lurketh in my defiled heart , to keepe out that blessed guest thy Spirit . I cannot of my selfe abandon corruption : I cannot of my selfe so mortifie my sinne , but that the dregges therefore will still remaine . But cast me not out of thine holy Temple , because I am a sinner ; but rather , because I am a sinner , admit to visit thy Temple , to heare thy Word , that I may learne to liue more and more obediently vnto thee . Make thou my heart cleane and I shall bee all cleane ; so shall I visit thine house to honour thee , and comfort my selfe by thy holy presence , and shall take spirituall pleasure in thy beautie , and be finally pertaker of thy glory . Thou louest righteousnesse , O make me righteous : Thou hatest iniquity , abandon my sinnes : Knit my heart vnto thee , that I may both feare and loue thy name . Giue me a holy desire to seeke thee , and to serue thee , both in the materiall Temple with thy people , and in all places , at all times ; for thou art euery where to be found . And where thou art , there is thy house ; for thou dwellest not in Temples made with hands , but in the heauens , and in the hearts of them whom thou hast sanctified . Turne thy face vnto me , O Lord , for thy face I seeke : Shew me thy beauty and glory of thy countenance , and change mee into thine owne Image by thy Spirit , and in the same Spirit admit me continually to visit thy holy Temple . Make my heart stable and vnblameable before thee in holinesse , that I may serue thee with a sincere and pure heart , and conscience vndefiled : That I come not into thine house onely to seeme religious , but in true faith and due reuerence , and giue thou a blessing vnto my godly desires , Amen . VERSE 5. In the time of trouble he shall hide me in his Tabernacle , in the secret place of his Pauilion shall he hide mee , and set me vpon a Rocke . THe very name of Trouble is fearefull to a worldly man , for he loues pleasure & ease , and when trouble commeth , he is cast downe , and is ( as it were ) at deaths doore : but the true childe of God being fore-warned , that if he will liue godly , he must looke for and prepare himselfe to suffer trouble and affliction in this life : Trouble therefore doth little or nothing moue him when it commeth , because when he first entred into the schoole of christianity , he learned that the loue of God , & the loue of the world , could not stand together with his profession , and that there is a kinde of enmity betwéene the children of God and the loue of the world , or at least no agréement ; And that is the cause that the good are most afflicted , and the worldlings prosper most : The first are innocent , in whom there is neither gall nor bitternesse ; the other , as they are couetous , so are they commonly proud and enuious . The first is commonly iniured , and beares it with patience : the other triumphs ouer them that resist them not , but haue onely in all their troubles recourse vnto God , whose they are , being assured that he in the time of trouble will be their defence , and hide them in his Tabernacle , which was onely godly Dauids refuge , being often and many waies afflicted , as at large before appeareth . God sendeth affliction vpon his owne dearest children , when oftentimes he letteth the wicked goe frée ; yet is not God vniust in this , nor partiall , in sparing the euill , and punishing the good . Hée hath his ends in both , according to his heauenly wisdome , who knoweth how to deale with both . And he that séemeth most to be spared , and thinkes himselfe in best case , is in greatest danger ; and he that séemeth in most danger , is néerest greatest happinesse : Howsoeuer indiscréet men measure their felicity by this worlds fulnesse , and fréedome from troubles ; and censure the dearest children of God to be surely out of his fauour , by reason of their manifold afflictions . And yet they sée that the simple nurse , though she loue her Infant neuer so dearely , she will weane it from the breast by some bitter thing , when she thinkes her milke not good for the childe ; And that a Father , if he loue his childe , will with the rod of correction restraine him from things dangerous . And thinke they , that our heauenly Father thinkes it not fit to weane his owne children from this hurtfull world , that they perish not with worldlings ? But when he striketh the wicked , it is in his anger , as the beginning of their perpetuall sorrowes , by whose seuere punishments here , his owne children may bee terrified from committing like sins , by example of their punishments . Hee that will liue godly must suffer affliction ; yet not aboue their strength , for God putteth to his hand , to moderate and mitigate the weight of their burden . The troubles and afflictions of the faithfull séeme more intolerable to the beholders , then to themselues that seele them , and haue a liuely faith and constancy to beare them : Great and many are the troubles , euen of the righteous ; but God deliuereth them out of all . In the time of trouble he hides them in his Tabernacle , in the secret place of his Pauilion shall he hide them , and set them vpon a Rocke . He hid Dauid from Saul , and Moses from Pharaohs murderers : his Tabernacle is alwaies open to entertaine them , that in their troubles fly for shelter to him : His fauour is the Rocke that cannot be mooued ; his prouidence , the mountaine of their rest and refuge . Troubles are but for a moment , and then commeth comfort ; therefore doe the children of God with patience , great alacritie and ioy vndergoe them . But contrary , the comfort of the wicked is here short and momentany ; but the●r future miserie shall haue no end . Séeing then that no man , especially such as are Gods dearest children , can liue here in this earthly Pilgrimage , but he must looke for and endure troubles : Who will not then prepare himselfe with constancy and patience to embrace them when they came ? The holy Ghost by the pen of godly Dauid , hath assured the poore oppressed & afflicted children of God , neuer to be forgotten : Their hope shall not perish for euer , for God is not an idle obseruer , or a carelesse spectator of the afflictions and miseries ▪ of those that are his : Though he suffer thē to be oppressed long ; as some with enemies , as Dauid ; some by losse of goods , as Iob ; some by imprisonment , as Ioseph ; some with sicknesse , as Hezekiah ; and withall to permit the wicked to mocke and deride them , for that they trusting in God , are suffered thus to be afflicted ; and notwithstanding their praiers not to be deliuered or reléeued , which is no small tentation . But these men looke into the outward prosperity of men , and commend them , entertaine them , embrace them ; as if all cause of loue were due to them that were loaden with lucre , As for the poore , they are despised , contemned , and had in continuall derision , of such onely indeed as are blinde , and sée not ; ignorant , and know not ; dull , and obserue not , That there is a God that careth for such as worldlings cast off : that hee embraceth his poore that the wealthy despise , and that he loueth them that the worldlings hate ; And that in the time of trouble hee hideth them in his Tabernacle , within the secret place of his Pauilion shall hee hide them : Nay , the very Angels of God ( whom man séeth not ) pitcheth round about them that feare him and call vpon him , and deliuereth them ; therefore though the godly be poore , the Lord thinketh on them . Many a meane contenmed childe of God , ( hauing little m●anes ) by the blessing of God , doe eat with more contented , and more salutary saturity , than many times doe the most wealthy of the abundance of all their table dainties : A little that the righteous hath , is better than the abundance of the vngodly rich . Let no man therefore faint nor feare , when trouble , affliction , or persecution commeth ; but rather reioyce , knowing that tribulation bring●th forth patience ; and patience , experience ; and experience , Hope ; and Hope maketh not ashamed ; but assureth the faithfull of the goodnesse and loue of God , which is shed abroad in our hearts by the holy Ghost : so that howsoeuer we be scorned , we néed not blush at our troubles and afflictions , but at our sinnes that procure them : yet are they vnto the children of God but wholesome medicines to cure them , and to preuent them : onely vnsauory to the carnall minde , which also doe accustome to patience , which by experience cherisheth and confirmeth our hope , which through faith is an assured testimony vnto our conscience , that we are beloued of God , so much the more , by how much he kéepeth vs vnder , and in obedience through afflictions . For , if he leaueth vs vnto our owne corrupt conuersations without correction , so much the stronger grow we in sinne : therefore necessary it is , that we should often féele his correcting rod , lest at the last he should confound vs with his deuouring sword ; for if we should bée without trouble , which is our correction , whereof all Gods children are partakers , we could not but account our selues bastards , and no sonnes : And if his corrections kéepe vs in obedience , then wée may assure our selues , he will hide vs in his Tabernacle , that no power or policy of the wicked shall finde vs out to hurt vs. As men are in number many , and their affections diuers , & none liueth without some trouble or affliction , not all in one measure or in like degrée : so is euery man comforted or cast down according to the measure of his faintnesse or faith , for many men may bée equall partakers of one and the same trouble , yet not of equall resolution to beare it . Some men haue great afflictions , and beare them with great patience ; some small , and yet cry out vnder the burthen of them ; some men haue many troubles and yet account them few ; some few , and yet account them many ; some haue fearefull afflictions , yet they repute them fauourable ; some very fauourable crosses , yet esteeme them very fierce and cruell ; some haue long and tedious afflictions , yet supposed short ; some very short , yet conceiued long and cumbersome . This ariseth onely of the difference of mens faith and frailty . The first is bold and strong , able to beare and vndergoe whatsoeuer it pleaseth God to lay vpon them ; saying with faithfull Dauid , God is my hope and strength and my portion . The second is weake and sinketh vnder the burthen of most easie trialls , because they cannot say in their hearts as Dauid did , the Lord is my rocke and my saluation , nor assure themselues y t God will hide them in his Tabernacle , in the secret place of his pauilion . And what is this hiding of his Saints , but his continuall watchfulnesse ouer them , and his prouidence in keeping and defending them ? hee sets them vpon a rocke , namely , hée taketh them into his owne protection , and none is able to take them out of his hands ; therefore are they constant in all their troubles , let them lose their children : let them be robbed of their goods , afflicted in their bodies , vpbraided of their enemies , condemned for Hypocrites , persecuted as Heretikes , or brought to extreme pouerty ; let them endure all these and more troubles with holy Iob , yet will they retaine their constancy & confidence in God , still knowing that hée in whom they trust is faithfull in his promises ; and his power is absolute , and that in the time of their trouble hee will hide them in his Tabernacle , in the secret place of his pauilion , hee will hide them and set them vpon a rocke . There is no trouble , triall or affliction of what kinde soeuer , but the dearest and most beloued of God haue béene partakers of them . Abel was murdered by Cain his wicked brother for his sincere worship of God. Faithfull Abraham was not free from troubles , from doubting and feare ; he was commanded to offer his dearest sonne Isaak in sacrifice , in whose séede the generall blessing was promised : being afraid of his life , for his wiues sake , was twice driuen to faine vntruths , both to Pharaoh in Aegypt , and Abimelech King of Gerar : Hée had trouble by Lot his brother , he had griefe for the destruction of Sodome , besides many other troubles . Isaak likewise for feare of his life for Rebeccah his wife , by his vntruth exposed her chastity to the will of a heathen King : he was afflicted by the Philistines , he was crossed in his desire of preferring Esau before Iaakoh in the blessing . Iaakob was forced to flie out of his owne Country , and from his friends , and to be a seruant in a strange land , for feare of his brother Esau , that threatned to kill him : being enuied by Labans his Uncles sonnes , he fled with his wiues and children , he was pursued by Laban : hée was encountred by an Angel that wrestled with him all the night , shooke him fearefully and lamed him : he marched in great feare and perplexity with his wiues children and droues , towards his offended brother Esau , who came against him with foure hundred men : he was miserably tormented for the supposed death of his dearest sonne Ioseph , and much perplexed for his sonnes murthering his neighbour Seehemites . Ioseph was guiltlesly accused and wrongfully imprisoned . Moses was like to haue béene slaine by the Angell in the Inne , for not circumcising his sonne , preuented by Zipporah his wife , who after circumcised him , and cast the fore skinne of her sonne at Moses féet , saying , Thou art indeed a bloudy husband vnto me : many other troubles he had for the disobedience of the people of Israel . Not one of Gods children haue béene frée from troubles , therefore let none refuse to take vp the Crosse of Christ , who in his owne person suffered many reproaches , ignominies , and at last the death of the crosse for vs : None of his Apostles escaped most cruell torments , some were stoned to death , some slaine with the sword , euery of them had their troubles and torments , and all the Fathers of the Primitiue Church had their seuerall miserable ends for Christ , and yet tenderly be loued of God. Shall wée then that haue the like and the same benefit by the death of Christ , be ashamed of his Crosse ? Shall we thinke to enioy his glory , and shall we suffer none of his disgrace ? We are his members , and he is our head , and shall our head suffer and wée liue at ease ? Satan is malicious , hée can endure none that liueth vprightly , but hée will vse his instruments to molest them ; if hée cannot induce them to sinne against God with a high hand , hée will procure them troubles , and such as wherewith if it were possible , he would so weaken their faith in God , that they should vse any vngodly meanes to frée themselues ; and will perswade them that God punisheth none but such as he hath no loue vnto : but the truly faithfull know that he is a lier from the beginning , and therefore will not giue eare vnto his false suggestions ; and therefore when any afflictions doe befall them , they will take them as indéed they are , Gods louing corrections and wholsome preseruatiues , to kéepe them from all things that may offend God , and will in their troubles séeke no other refuge , but ( as the little Chiekens flye to the wings of the Hen ) so they runne and hide-themselues in Gods protecting Tabernacle , who is ready to receiue them into his sauing pauilion , and to set them vpon the rocke of his saluation . Experience hath found it a dangerous thing to liue in carnall security and without trouble ; as long as Dauid was pursued by his enemies , as long as he was visited with troubles , he could séeke the Lord , he was exercised in continuall prayer , and finding God ready to helpe him , he could say , I will goe forward in the strength of the Lord , then he could declare that God was his defence , and that he should neuer bée confounded : But when he had no enemies , and all his troubles were remoued , he forgat that euer hée was in danger , hée liued at ease , tooke his pleasure and delights , walking without feare on the top of his house securely , delighting himselfe in his pleasant prospects , and behold a woman bathing her selfe ; then his heart which was before set vpon God , was set on fire of lust , & committed grieuous sins without remorse , vntill God sent Nathan to put him in minde of that which hee had forgotten a whole yeere together , then was he stricken with another kinde of feare , not of humane enemies , but of Gods iustice , and where before hee continually besought God to hide him from his enemies , now he cryeth , Haue mercy vpon me ▪ O God , according to thy louing kindnesse , according to the multitude of thy mercies , put away mine iniquities . I know my iniquities , and my sin is euer before me . Sinne we see is the fruit of security , and by that godly mans example , it appeareth that some troubles are better than a quiet and secure estate , as appeareth also by Hezekiah , who being magnified in the sight of all Nations , and was free from feare of trouble , he became proud , his heart was lifted vp ; but when God had sent him an enemy Senacherib , to rouse him by threats , & sicknes to afflict him , then he became humble , then he fel to his prayers to God , and God then did hide him in his Tabernacle , in the secret place of his pauilion did he hide him , & in his sicknes set him again vpon the rocke of health . Gods owne children are knowne by his fatherly correcting them : and they that come into no troubles in this life , liue they neuer so carnally contented , may suspect themselues , and may be suspected to be none of his : and therefore faith Eliphaz to Iob , Blessed is the man whom God correcteth and afflicteth here . If then affliction and troubles be the way to become blessed , or at least an argument of Gods fauour ; with what patience should we endure them ; nay , with what ioy should we embrace them ? Saint Paul accounted the afflictions of this present life , not to be worthy of the glory which we shall enioy hereafter . Why therefore should we feare or repine against trouble , séeing it is so necessary for vs ? It is not yet meant , neither is it required of vs voluntarily to runne into , or to séeke troubles , as some Vo●aries do wilful pouerty & other néedlesse crosses , which is not onely not required of them of God , but offensiue vnto him , being méere idlenesse , one of the sinnes of Sodome . It is required of vs , onely when troubles of what kinde soeuer befall vs , to vndergoe them with patience , faith and constancy ; and then shall God hide vs in his Tabernacle , in the secret place of his Pauilion shall hee hide vs and set vs vpon a Rocke . To him let vs commit our soules in well doing as vnto our faithfull Creator , knowing that we are not afflicted by chance , but by the will of God our most louing Father in Jesus Christ , the Rocke of our saluation ; him let vs séeke in trouble , and to him let vs pray . A Prayer in whatsoeuer trouble . O Lord my God in Iesus Christ , who art onely wise in disposing all things for all men , and to whose will all creatures in Heauen , Earth and Sea are subiect ; and none , be he neuer so mighty , can withstand what thou wilt haue done : Open thine eyes and behold me , open thine eares and heare mee , open thine hands and releeue mee . I am in trouble , not by chance , but of thine owne wil ; not in thine anger to destroy me , but in thy loue to reforme me ; my sinnes I doe confesse haue offended thee , and yet are they strong in mee , it is a deadly disease which none can cure ▪ but thou through the bloud of thy sonne ; O wash me throughly from mine iniquity , & cleanse me from my sinnes , vse not thy seuerity against me , O Lord , for I were neuer able to abide it : but as thou hast begunne gently to correct me , so proceed not as a iust Iudge , but as a louing Father ; so shall not I wax worse and worse , but shall grow from vertue to vertue , from faith to repentance , and consequently to newnesse of life by thy spirit . Make therefore thy corrections light vnto me by thy supporting hand , that though they be many , they exceed not my power to beare them , for I am of my selfe weake , but assisted by thy spirit , I shall become strong ; and though I be ignorant how to ease mee of this burthen , he shall teach mee that repentance , that through faith in thy Sonne , shal procure the mitigation of mine afflictions : though they be many and of diuers kinds , they are all knowne of thee , and all necessary for mee , because thou hast sent them , and that not in vaine , for all worke and worke together for my good through thy blessing . I am cast downe , I am brought low , I am scorned , because of my basenesse and troubles , but I beare it , and keepe silence when I heare the vpbraidings and contempt of my late familiars , who abandon my ancient-society , because they wax aloft and I become low : this yet comes not to passe without thee , thy hand is in euery action for the good of thine : if enemies assaile me , thou biddest them ; if pouerty and want oppresse me , thou sendest it ; if sicknesse afflict me , thou doest it ; and therefore good : and none of these shall exceed my strength , through thy strength . As for mine enemies thou canst bridle them , for pouerty and want thou canst supply them , for sicknesse and carnall infirmities thou canst cure them : all these haue their turnes to visit me , onely to turne mee to thee . Lord I come vnto thee , reiect me not , I pray vnto thee , deny me not ; but as thou hast eares to heare ; and eyes to see , euen from Heauen , heare my prayers and behold mine afflictions ; they are great , yet they shew the greatnesse of thy loue , that wouldst not that I perish , therefore imbrace I thy corrections as a gentle yoke , not heauy but only to my carnall part , to which euery crosse seemeth a curse , and euery medicine seemeth mortall . Beare with my weaknesse Lord , and lay not much trouble vpon mee , but according to the measure of mine affliction , let the measure of my patience be , and the measure of thy mercies aboue measure . And as thou obseruest my sinnes , so consider what correction is fit for my reformation ; I know thou art iust , but most sweetly tempered with mercy , yet no equality betweene thy mercy and thy iustice , for all thy waies are mercy and truth , and there is no iniustice in thy feuerity , for thou shewest mercy to whom thou wile shew mercy , and executest iustice iustly . Who then can complaine in whatsoeuer sharpe affliction ? when all mens sinnes are the cords that draw them vpon them , and no man deserueth thy mercy to bee freed from them , therefore disclaime I any merit of mine , Lord , to bee released , and craue onely mercy , for thou in thy mercy wilt blesse the righteous , and with fauour wilt compasse him about as with a shield , so that no affliction , crosse or trouble shall be too heauy for him . Thou Lord hast promised to be a refuge for the poore , yea a refuge in due time , euen in greatest afflictions . O hide me therefore in thy Tabernacle , in the secret place of thy pauilion hide me , and set me vpon a sure rocke . VERSE 6. That he will now lift vp my head aboue mine enemies round about me : therefore will I offer in his Tabernacle sacrifices of ioy , I will sing and praise the Lord. DAuid hauing bin long beset with enemies ( after he was cōstituted & also anointed King by Samuel ) by the malice of Saul , who sought his death , and continued many yéeres in continual troubles , wherin being exercised , he betooke himselfe to prayer to God , liuing in hope that the time would come wherein hee should be fréed from Sauls tyranny , and as hée was anointed , so should he bée at length eustalled King , hauing in many yéeres little or no breathing time , or freedome from afflictions , yet was his faith strong , and his confidence in God firme , as appeareth by the first , second and third verses of this 27. Psalme , wherein hée declareth the fauour of God towards him , that he was his light and his saluation , and his strength , so that he feared not Saul , nor whatsoeuer wicked enemies , being assured that if they came vpon him to take away his life , God would make them to stumble and fall , as by his owne hands and Gods prouidence Goliah fell , and after Saul his enemy by his owne sword : so that in the first Uerse hée tooke courage through faith in God , and sang , In the time of trouble God shall hide me in his Tabernacle , in the secret place of his Pauilion shall he hide me and set me vpon a Rocke . And in this verse , Now shall hee lift vp mine head aboue mine enemies round about me . When Saul was dead his mighty enemy , he tooke the Gouernment of his Kingdome , but was not yet frée from enemies ; whereby wée may see , that the death of one enemy is the life of another ; and to teach vs not to be secure at any time , but when one danger is past , to looke for another : yet not without Hope , though cast downe , in the end to be lifted vp and raised againe . For as the Moone wareth full , and decreaseth and the Sea ebbeth and floweth , and as the sky cleareth and cloudeth ; so doe the estates of men , high and low , rise and fall , and fall and rise . What a fall had Ioseph , being the darling of his Father , to be sold as a slaue , to be falsely accused , and to be strictly imprisoned , and yet in the end to bée so highly aduanced ? Now , saith Dauid , shall he lift vp my head : as if hée could limit God the time to raise him . No doubt , it was not his meaning to tie God to a certaine time : but when Saul his Predecessor was dead , & the Crowne open sor him , he might well say ▪ Now , that is , now hath God appointed the time to bring that to passe , which long before he had promised . Indéed when he was made King , he might well say , that God had lifted vp his head aboue his enemies round about him ; for he had many , as before is shewed , and net a few , euen of Sauls followers after ; who when they saw Dauid exalted , might enuy his aduancement , being lifted vp so farre aboue them , and had then power to recompence their wickednesse against him . But he had no reuengefull spirit ; if he had had , hée would haue reuenged himselfe vpon Shemey , that railed on him , and cursed him ; and vpon Doeg , that discouered his abode to Saul : Neither of these did he touch , but as touching Shemey , though he swore vnto him that hée would not slay him ; yet hée commanded Salomon , that he should cause his hoare head to goe to the graue with bloud : which it séemeth hée spake by the spirit of prophesie , fore-séeing that he should die by the sword . Thus Dauid deliuered from his enemies , and lifted vp aboue them , sheweth the wonderfull power of God in preseruing him , and his prouidence and loue in aduancing him , yet continued hée not long without his troubles , and enemies to exercise him , though he were now established in his Kingdome : for he hauing peace & security a while , we find into what sinnes he fell , though he were aduanced aboue his corporall enemies , his spirituall foes grew stronger than he ; therefore it is good that the children of God , though neuer so great in the world , haue afflictions and troubles , lest they forget God , as this godly King for a time did , yet vpon repentance God raised him againe : Which example of sinning we must auoid , and imitate his repentance . By his assured confidence in God he still withstood , and preuailed against all that rose vp against him : none could make him afraid , but rested still assured that God would now , namely whensoeuer he was beset with danger , lift vp his head aboue all his enemies round about him : His enemies in their policies , became fooles ; in their strength , weake ; and all their deuices brought to nought . So that Dauid might well sing this ioyfull Song , The Lord hath lifted vp my head aboue all mine enemies round about me . Nothing preuaileth without or against God : None can be lifted vp to sit safely without God : therefore the man that is wise being aduanced , will-imitate Dauid in faith , and a holy resolution : then shall he mount that rocke that shall neuer bee moued , God shall maintaine his lot , so that troubles shall not dismay him , enemies shall not hurt him , neither shall any thing make him afraid . None must yet stand in conceit , that Dauids infirmities and falls should bée a priuilege for them to commit sinne ; but rather let his fall be a-motiue to them , to bée watchfull ouer their waies , for the preuenting of like danger , and to beware of security : For easie it is for a man to fall of himselfe , as Dauid did , but without God not to rise againe , and repent as Dauid did . Though he fell and was lifted vp , Saul fell and neuer rose ; Peter fell and rose againe ; but Iudas fell , and that finally . Dauid had an eie vnto his waies , and respect vnto his walkings , to preuent a second fall , so as his enemies could not preuaile : yet hée confessed , that it was the Lord that supported him , and made him to abide in safety . It was not his owne power , or wit , or policy , but the mercy of God that preserued him , and that lifted vp his head aboue his enemies . He was constant , and waited the Lords leisure ▪ he made not haste as hée might haue done , hauing Saul twice within his power : though he were anointed King , yet would he lay no violent hands vpon him that was pre-anointed and inuested , but waited his time , as Ioseph did , whose head was lifted vp aboue his enuious brethrer . Mordochay , and the Jewes likewise with patience waited the time , and were lifted vp aboue H●man , but otherwise , higher by the gallowes than they . Many are lifted vp aboue their enemies in conceit , and yet themselues lifted vp as enemies against themselues : for the more man insulteth in pride ouer other men , the more the mighty triumph ouer the weake , the rich ouer the poore , the glorious ouer the base : and the more that they in authority abuse and tyrannize ouer them they gouerne , so much the further off are they from the true lifting vp , how high soeuer they cary their heads : and so much the more enemies they are vnto themselues . There is no true lifting vp without loue , for God is loue , he lifteth vp the heart and soule through faith aboue the outward man , euen to haue their conuersation in heauen . This is the true and swéetest aduancement , this is the glorious lifting vp of the head : And thus was Dauid also lifted vp spiritually , together with his outward lifting vp , aboue his corporall enemies . Many good men are aduanced to honor and office ; To what end ? Not onely not to gaine earthly glory thereby , or to enrich themselues by sinister meanes thereby , and to abuse their places , and wrong their lifter and lifting vp : but as Dauid being lifted vp , did acknowledge it to be the Lords doing : and as he was aduanced by him , so did he séeke by all meanes to aduance his glory ; and though he were lifted vp aboue his enemies , he insulted not ouer them , but gaue God the praise , that his enemies triumphed not ouer him . Praise and thanksgiuing are due vnto God , for euery benefit and blessing hée bestoweth vpon vs ; and hée requireth it , especially of them whom he lifteth vp aboue their enemies : and that they be lowly in their owne eies , and louing to all , euen to their enemies . And to learne also of Paul , in a low estate to be patient , and being lifted vp to be thankfull , neither to be grieued at the one , nor to glory too much in the other : In the one , pray to be constant ; in the other , giue glory to God. Dauid , when he knew by his anointing , that he should be King after Sauls death , continued yet humble , and was yet contented to kéepe his fathers shéepe ( a meane office , for a man anointed to be a King ) and thought it no disparagement . And when he was indéed exalted , hée set not out his glory by outward vanities : neither was hée guarded with swaggering , swearing Drunkards , and with vile and vitious persons , though with sufficient noble attendants ( his Worthies ) abandoning his house of the knowne wicked , and retained such into his seruice as he found to feare God. And in stead of worldly vain-glory , he went into the Temple of God , and there offered the sacrifices of prayer and praise : and not himselfe alone , but called the people together , and with them went , not once , but many times into the house of the Lord : He was not ashamed , being a King , to be the formost in the seruice of God. And let vs praise God for his like mercy vouchsafed vnto vs , and let vs imitate godly examples . Here is a liuely patterne of a thankfull heart to God for his aduancement , contrary to the course of many , who being lifted vp , not aboue their enemies , but aboue their equals ; of whom many giue rather thankes to their owne wit and policy , and to inferior meanes , friends , or money . But such their aduancement is but as the building of Babel , & though their language be not confounded ( but many times changed ) their manners often altered : They rise without God , and oftentimes we sée them fall of themselues . If therefore thou be exalted , remember Dauid , by whom , and by what meanes he was lifted vp . He praied , and the Lord heard him , and he gaue the whole glory to God. Whatsoeuer thou art , bée thou neuer so eminent , think not praier and praising God to be base exercises , or things indifferent . They are the works of Gods Saints , and therein they exercise themselues day and night . But woe to them , that onely make their praiers and suits vnto men , forgetting God , and that being lifted vp , offer the sacrifice of praise vnto men to their own deuices , to their Siluer and Gold , &c. Forget not God ▪ that can winke at ambitious mens lifting vp , and laugh at their fals . But when God affordeth lawfull means to lift vp any , he giueth thē assurance of his approbation , and if they pray for good successe , they shall prosper and profit the place they execute , and the place shall iustifie their integritie : for , as without him , nothing can come to good effect ; So , to whatsoeuer action he setteth his helping hand , it cannot but prosper : And he that is by him lifted vp , let him not forget to pray and to praise God , lest he hurle him downe againe , and his latter end proue worse than the beginning . A Praier with thanksgiuing to God , for defence from enemies , in that they haue not preuailed against vs. O Eternall , most wise , most louing , and most powerfull Lord God , who guidest , gouernest , and disposest all things for all men , according to thine owne will , and knowest what is meet , necessarie , and expedient for all those that are thine ; Grant that whatsoeuer befalleth me here in this mortall life , be it pouertie or riches , prosperitie or aduersitie , trouble or peace , yea , if enemies rise vp against me , all may be for my good , for as much as nothing commeth to passe but by thy prouidence in loue . Pouerty thou suppliest with plentie , if thou seest it good for me : troubles thou canst remoue , if expedient , & canst send me quietnesse and comfort ; enemies thou canst restraine , and howsoeuer they seeme to insult ouer me , thou canst lift vp my head aboue them : And though I bee brought low , and for a time endure disgrace , ignominy & shame , euen among my familiars ; yet as long as it pleaseth thee to accept and retaine me in thy fauour , I shall not be discouraged , being assured that thou canst and wilt in thy good time shew thy selfe the God of my saluation : thou wilt giue mee fauour againe , euen of those that now scoffe and deride mee for my miseries , they shall againe receiue mee in loue , seeing thy fatherly respect vnto me : For I know , that I seeking helpe and comfort of thee , shall againe reioyce and be glad in thee : for though I be poore and needy , though troubles abou●d and enemies rage against me , thou thinkest on me , and according to thy promise wilt neuer leaue me nor forsake me : therefore if all the world disdaine me , be thou fauourable vnto me . O helpe me and deliuer me from them that afflict me , and saue me , for I trust in thee ; and none that trusteth in thee shall bee cast downe for euer . I powre out my whole desire before thee , my sorrowes and my sighes are not hid from thee ; and though I seeme to faint , and my heart to faile me , because my louers and my friends leaue me , by reason of my miseries , yet I wait on thee , for comming , I know thy helpe will come : for thou art an vpright Iudge , though thou haue brought me low , I know thou canst and wilt lift me vp againe ; and they that thinke thou hast vtterly forsaken me , shall see that there is a God that hath a care of his deiected people ; though they say now , Where is thy God in whom thou seemest so much to trust ? Doth he helpe thee or releeue thee ? thou callest vpon him , but he heareth thee not ; thou seemest to seeke him , but findest no helpe at his hands . O grieuous tentation to a weake-minde : but it daunteth me not , I am confident in thy mercies ; I faint not at these reproaches , for they vpbraid not me , but thee , saying as it were in their hearts , it is bootlesse for the distressed to trust in thee . O consider this , my God , and permit mee not ( though sore oppressed ) to giue ouer calling continually and faithfully vpon thee , for with thee there is mercy , and with thee is timely redemption : though thou seeme to tarry long and to giue no eare vnto my prayers ( which maketh those that are ignorant of thy waies to thinke thou hast vtterly forsaken me ) yet I know and am assured that thou forgettest me not ; neither dost thou so leaue mee but that thou wilt returne vnto me again , and in the multitude of thy mercies lift me vp againe : and then shall they that thus haue censured me , finde and confesse , that indeed I haue not trusted in thee in vaine , and that thou art a God indeed , powerfull , able and louing , willing and ready to helpe thine in the time of most need : I am thine , O Lord , for in all my troubles I haue hitherunto found thee my God , my helper , and my refuge , though there be that haue said there is no helpe for me in thee , I haue found them lyers , for thou hast neuer failed me nor forsaken mee hitherunto , neither wilt thou faile me or forsake me for euer . Thou hast euer beene my rocke and fortresse , and hast euer deliuered mee , therefore art thou worthy to be praised , yea I will praise thee , for I was left vnto thee as soone as I was borne , and thou hast euer beene a louing father vnto me : though as a father thou hast gently corrected me , yet thy louing kindnes thou hast neuer withholden from me ; but when in my greatest troubles and afflictions I haue beene like to perish , thou hast not left mee to the will of mine enemies ; and when they they thought to reioyce most at my miseries , thou hast lifted vp my head aboue mine aduersaries : in thee therefore will I trust , and not be afraid what man can doe vnto me . Haste thee to help me , O God of my saluation , and praised bee thy holy name for euer , Amen . VERSE 7. Hearken vnto my voice , O Lord , when I cry , haue mercy also vpon me and heare me . THese words of Dauid import a most earnest praier vnto God , though séeming short , yet cōtaineth matter of good consideration euen of vs , y t in all our necessities we should cry vnto God , & teacheth vs that when we are in distresse wée may not lie still & thinke that God will helpe vs , if we call not vpon him ; and againe we may call and cry and not bée heard . As Dauids enemies when they were deseruedly ouercome , cryed for helpe at God , but he neglected them and reiected them , because they cried being a wicked people in their distresse for helpe at Gods hands whom they before despised . But contrarily , the children of Israel , the people of God cried vnto him in their distresse , and the Lord heard them and deliuered them , 1. Sam. 12. 10 , 11. There are vocall cries , and there are cries that none heare but God , as the guiltlesse bloud of Abel yet cryeth vnto God for vengeance . Likewise the sinnes of Sodome and Gomorrah , cryed vnto God for iudgement , as sin and murther daily doe : these are wofull cries , silent , and yet God heareth them in displeasure ; whereby wée may learne , that sinne , and chiefely the murther of Innocents , be it neuer so secret , doe cry and shall be reuealed , and though neuer so séeming to be grounded vpon pretended deuotion & zeale , it crieth to God for vengeance . Dauids cry was of another kinde ; for where the former cries were the cries of the sinnes of the wicked against their wils , for reuenge against their owne impieties ; Dauids tended to the glory of God and his owne succour and safetie : and therefore said he , Hearken vnto my voice , O Lord , when I cry ; Which teacheth vs not to bée mute , when any occasion of feare or affliction may moue vs to séeke the helpe of God : We must cry vnto God , not vnto dumb stocks and stones , nor to any dead creature or Angell , whom they are fondly framed to represent , but vnto the liuing God ; he onely can heare , be our praiers neuer so secret and silent . He heard Moses and Anna , onely mouing their lips without sound . So that it is not the loudnesse of the voice , but the affection of the heart that maketh the cry , where unto God giues eare : many no doubt can and doe cry Lord , Lord , and that loud enough , and yet they are not heard because they cry not in faith . And therefore Dauid did not onely say , Lord hearken vnto my cry , but withall craued that God would haue mercy vpon him , for men may cry long enough and loud enough , and not be heard vnlesse GOD shew mercy . Therefore saith Dauid , Hearken vnto my voice when I cry , haue mercy also vpon me & heare me ; for God heareth no mans prayer but in his mercy , and therfore is mercy in the first place so be sought , but by faith , for he y t trusteth in the Lord , mercy shall compasse him about ; though we be in neuer so great misery or danger , if wee cry faithfully vnto God , he will heare vs , and in his mercy helpe vs : As Dauid complained vnto God , saying , I am in a wonderfull strait , let vs now fall into the hands of the Lord , ( for his mercies are great ) and let vs not fall into the hands of men . God sheweth mercy vnto thousands that loue him and kéepe his Commandements , and heareth them : but the wicked and such as contemne his Word he will not heare , for they cry not in saith , they cry onely for their owne necessities , not referring the end of their desires to Gods glory ; they cry of themselues with the lips only , they come in their owne names , and respect onely themselues and their owne outward wants , and féele not nor acknowledge their inward defects ; they are sinners and repent them not , they aske therefore and receiue not ; They cry vnto mee , saith God , but I will not heare them , because they pray without faith and repentance . Therefore when affliction & anguish shall fall vpon them , they shall call vpon me , but I will not answer ; they shall seeke me , but shall not finde me . But the faithfull afflicted he heareth , and such as depart from their sinnes and walke righteously before him he considereth : as Dauid himselfe confesseth , I cried vnto the Lord , saith he , and hee heard mee , and deliuered mee out of all my feare and trouble . They that feare the Lord néed feare no trouble , for mercy compasseth them about , on euery side Gods prouidence attendeth them , & they no sooner cal vpon God but hée heareth , nay before they cry he is ready to helpe them ; for his eie is euer vpon them , euen at an instant to preuent whatsoeuer danger ; therefore may the faithfull goe comfortably forward in the strength of the Lord trusting in him , and they shall neuer be ashamed : he is our strength and saluation and our defence : let vs powre out ●ur hearts before him and say , Hearken vnto my voice , O Lord , when I cry haue mercy also vpon me and heare me . Then will he assuredly heare vs and helpe vs : he will delay no further time than may be for our good , hee may séeme vnto vs long in comming , but he will come in a time conuenient , and his delaies worke onely patience and hope in vs , which if these graces haue their perfect working in vs , we shall finde that he will neuer faile vs nor forsake vs , howsoeuer such as are ignorant of Gods power and prouidence may thinke , that vnlesse God come at our first call he will not come at all , which is an argument they beléeue not Gods promises , for if they did they would make no such haste , but wait the Lords leisure ; not that he is so busted as he cannot intend either to heare vs or helpe vs , for his eare is alwaies open to heare , and his hand alwaies able to helpe euery man as well as one , and that at an instant ; but we may not limit the holy one of Israel , for hee knowes the times and seasons fit for euery of his intentions ; shall wee thinke that Dauid in his extremest dangers did not pray for deliuery , yet though his saith were great , he was not presently set frée , though he cried out , How long Lord , how long , wilt thou absent thy selfe for euer ? Ioseph likewise in his captiuity and imprisonment , shall wee thinke that hée cried not vnto the Lord for deliuery , and that instantly ? and yet he suffered him to endure the very iron setters and stocks vntill Gods appointed time came , and then when the counsell of the Lord had sufficiently tried them , then he deliuered them , and shewed the abundance of his mercies towards them in aduancing them both : we may not therefore murmure or repine at Gods corrections , though they continue in our opinions long ; it is not onely that it is vnsauory to our carnall mindes but for want of faith , for where faith is strong it produceth hope , and in hope we wait with patience ; and we finde by experience that hope and patience shall not be in vaine . Then whosoeuer is afflicted , let them cry vnto God to haue mercy vpon them , and that in a liuely faith , and he will at least case them , if hée doe not altogether deliuer them : hee will kéepe his owne vnder his owne hand , and not suffer them to haue the fréedome of the raines at their owne pleasure , knowing the vnrulinesse of our owne na●ure , which if he curbe it not , will runne into euery sinne , and make no conscience of any impiety : as we may sée by holy Dauid himselfe , when God permitted him but to haue a little liberty , a small breathing time from his troubles ; into what sinnes did he runne , yet a man chosen of God ; if he so farre forgat himselfe , how shall we that haue not his spirituall gifts refraine our selues from offending God more grosely in our security ? Troubles and afflictions fall not vpon vs without Gods prouidence , though Satan worketh what he can to trouble vs , as appeareth in his trying of Iob , to draw vs from God , but howsoeruer he aimeth to make vs distrust God by his tentations and afflicting vs , the more doe the children of God cleane vnto God for succour , and cry vnto him for mercy : and that which Satan intendeth to be for our hurt , God worketh it for our good , for all things worke together for the good of them that loue God , and are called of his purpose , namely , his owne elect , who as they are truly Gods owne , so they depend vpon him alone , and know that what crosse or affliction soeuer befall them , it comes from none but from their owne louing father , for their especial good to preuent greater danger , as the holy Apostle Paul himself confesseth , y t lest he should be exalted out of measure through the abundance of reuelations , there was giuen vnto him a pricke in the flesh , the messenger of Satan to buffet him , because he should not be exalted out of measure . God seeing our corrupt nature , alwaies apt to be puffed vp with a kinde of pride and security , when wee féele the abundance of Gods graces and fauours towards vs , in his wisdome and mercy taketh downe our ouer good conceits of our selues by corrections : as Dauid before he was afflicted went awry ; Manasses a great Idolater , by troubles was reclaimed , and then he praied vnto God and humbled himselfe ; wée may sée it also in the prodigall sonne , who as long as hée had money to bestow vpon his vanities and lusts , he liued a rebellious life against his father ; but when he was afflicted by penury and want , he returned home to his father , repenting and crying vnto him in effect as here Dauid doth ; O father hearken vnto my voice , I cry vnto thee for pardon , haue mercy also vpon me and heare me , as much as if hée had said , Father forgiue mée . Gods corrections , though grieuous and vnsauory for a time , yet good and profitable for vs , we are thereby the more drawne from the delighting in sinne , and made more obedient vnto the will of God , especially if they bée seasoned with reuerence to God that sends them with faith , repentance , and feruent praier : then shall wée finde that they will bring vs ( being exercised with them ) the quiet fruit of righteousnesse : Wherefore let vs not onely not be discouraged at the chastisements of God , for they are in loue ; but rather make vse of them for our humiliation , and vnfained reformation . Adding daily and continuall praiers vnto God , who smiteth vs ; neither to kill vs orto maime vs , but onely to kéepe vs in awe , hauing a speciall eye vnto his hand : for , when we intend or are committing of any sinne against God let vs do as schollers do , who when they are in their vnhappinesse , haue one eie ( as it were ) to sée whether the master obserueth them or no , and should giue them a clap before they were aware : We are to be as wary of the hand of God , and as the maiden of the hand of her mistrisse ; so shall God hearken vnto our voice when we cry , hée will haue mercy also vpon vs , and heare vs. A Praier , that God will haue mercy vpon vs and heare vs. HAue mercy vpon me , O God , haue mercy vpon me , for my soule trusteth in thee , and in the shadow of thy wings will I trust , vntill mine afflictions come to an end . I will call vpon thee , O hearken vnto my voice when I cry vnto thee , haue mercy also vpon me , and heare me ; But how canst thou heare , vnlesse I speake ? Yes , Lord , I know that thou hearest the very silent sighes and groanes of the faithfull heart . As for my vocall voice , it is but the voice of a sinfull man , but an outward voice that soundeth but in the aire , it only entreth into the eares of man and beasts , passing thorow the throat , and soundeth by the lips , a voice of no force , to pierce the skies , to sound through the clouds , to mount the heauens ; it is a low voice , a weake voice ; it ascendeth not where thou , my louing God sittest , in the heauen of heauens : and therefore how can it procure thine attention any thing at all ? Why then should I say vnto thee , hearken ? Why did Dauid say vnto thee , hearken ? He was assured to bee heard : Therefore I pray thee hearken , O my God , Hearken vnto the voice of my cry , haue mercy also vpon me and heare me . Heare the voice of my renewed heart , the voice of my soule that figheth for my sinnes : haue mercy therefore vpon me , O Lord , and pardon me , that I may so cry , and it may please thee so to heare as I may heare thine answer within , as I cry within . Lord , let thy holy Spirit both speake to thee , and answer me : for I cannot preuailingly cry vnto thee , vnlesse thou cry in me by thine owne Spirit , sanctifying my spirit , and answering my spirit again by thy spirit . Hearken , euen vnto thy selfe , speaking in me ; and let my spirit heare thy spirit , speaking to me , and in mee . So shall my soule sound forth a glorious voice , a sharpe and piercing voice , a voice whose sound shall ascend aboue the clouds , where I haue a most louing and preuailing Mediator with thee , euen Iesus Christ the righteous : in whose name , and for whose sake , thou wilt deny nothing vnto those that come and cry faithfully vnto thee . Then I , euen I , shall heare a most sweet and comfortable Eccho of Grace resound in the eares of my soule , that shall assure me of answer of euery my petitions . When I cry , Lord forgiue me my sinnes , I shall heare , Thy sinnes , O man , are forgiuen thee : when I shall say , Open thou my lips , I shall heare , Open thy mouth , and I will fill it : When I shall say , Lord I beleeue , I shall heare , Thou beleeuedst , therefore shalt thou be saued : When I call for strength in my tentations , I shall heare , My grace is sufficient for thee : When I shall call vnto thee in my necessities for helpe , I shall heare , I will neuer faile thee , nor forsake thee . This is thy goodnesse , O Lord , and thy mercy , therefore will I euermore pray vnto thee : O hearken vnto my voice , when I cry vnto thee , haue mercy also vpon me , and heare me . The ground of all my comforts in all my troubles to bee eased , is thy mercy ; yea , thy mercy onely . In mee there is nothing worthy to bee regarded of thee , it is thy mercy only that maketh me to dwell in safetie : And had it not beene of thy free mercy , I had bin confounded long agone ; therefore in thy mercy heare me when I call vpon thee , and in thy mercy releeue mee , in thy mercy helpe mee . Then shall neither enemies preuaile against me , pouertie and want shald not ouer-much oppresse me , sicknesse shall not dismay me , nor any outward or inward trouble , sinne nor Satan preuaile against me : For thou , O God , art the God of my saluation , my glory , the God of my strength , in thee will I euer trust . So be it . VERSE 8. When thou saidst , seeke yee my face , mine heart answered vnto thee , O Lord , I will seeke thy face . IN this verse , there is ( as it were ) a familiar conference betwéene the Lord and Dauid : God saies vnto Dauid , and in the plurall number , to all that are his , Seeke yee my face ; And Dauid againe in the name of the faithfull replies , Thy face , O Lord , will I seeke . It séemeth to be a strange command , that we weake Creatures that cannot looke with stedfast eies vpon the Sun , that is but one of his inferior Creatures , but shall be striken blinde with the radiant beames thereof , should séeke and behold his face , which none could euer sée and liue . And it séemeth likewise to be as strange a promise in Dauid , to say that hée would séeke the face of God. To séeke the Lord , is in many places of Scripture enioyned vs : but to séeke and to sée his face , is not so frequently commanded . But these phrases of spéech differ not , for both signifie the séeking of his helpe , and are not literally to be vnderstood , as if God had a visible face to be séene ; or that he had a corporall being to be felt . God is a spirit , and spiritually to be sought , and spiritually to be discerned , and is not otherwise to be séene , but in the face of Iesus Christ , who is also now glorified in the heauens , not visibly to bee apprehended by vs , vntill his second comming . What is then meant by the séeking of the face of God ? onely his fauour and his protection in the time of our danger : And to séeke God , is to implore his power , prouidence , and helpe in our afflictions : As Ieremiah comforting the captiue Israelites in Babylon : You shall goe and pray vnto me , ( saith God ) and I will heare you , and if you seeke me , yee shall finde me , if you seeke me with all your hearts . And againe , Azariah , said to Asa , Iuda and Beniamin , The Lord is with you while yee be with him : And if yee seeke him , he will be found of you ; but if yee forsake him , hee will forsake you . God is present with the faithfull by his continuall helping power , as long as they hold him fast by their praiers , and wrastle with him with their faithfull petitions , as Iacob did with the Angell , and cry vnto him till he answer , and neuer leaue seeking of him , till hee finde him . If we séeke him in the Word , wée shall finde him there , as the spirit hath described him , both a mercifull God , and a consuming fire . The faithfull finde him mercifull , euen in this life : the wicked shall finde him a seuere Judge hereafter . The first shall sée his face , and reioyce : the second shall sée his face , and tremble . The first shall sée , and behold the beauty of his countenance with great gladnesse for euer : the second shall sée his face for a moment in his last sentence , and that with horror . God saies vnto all , Seeke yee my face , but few with their hearts doe séeke him : And that is the reason that many call vpon him and are not heard ; they séeme to séeke him , and finde him not : but vnto the truly faithfull , hée offereth himselfe as he did to Moses ; My presence shall goe with thee , and I will giue thee rest . This is the true beholding of the face of God , to enioy his presence ; namely , when he is ready in his power and prouidence to helpe vs in our afflictions , and to deliuer vs in our dangers ; any other presence of his in this life we néede not séeke , his glory is aboue the Heauens : What is man then that he should séeke to sée his all-glorious face here in earth , which Moses saw but in a bush obscurely , in respect of his full and compleat glory ; and yet with that sight his face did shine so , as the people could not abide the glory of his face ? How much lesse , the glory of the most vnspeakable beauty of y e face of y e most high ? whose dwelling is in the heauens , and whose power is ouer all his works in heauen and earth ? And therefore saith Dauid ; O Lord our God , how excellent is thy name in all the world , which hast set thy glory aboue the heauens , where he sitteth and séeth the troubles and afflictions of his , and is néere them when they call vpon him , he turneth his face and louing countenance towards them , to cheare them and comfort them ; as for the wicked , he beholdeth them a farre off . I haue set the Lord ( saith Dauid ) alwaies before me , for he is at my right hand , therefore I shall not slide : As if he had said , I sée the face of God continually : and hée it is that preserueth me from danger ; so that mine heart is glad , and my tongue reioyceth , my flesh also doth rest in hope . The tongue of men or Angels cannot sufficiently expresse what God is : onely the heauens doe shew vnto vs his glory , the Sunne , the Moone , and Starres fixed in the Firmament , the Earth , the Sea , and all that are therein , all being the works of his hands . This God did Dauid séeke , to this God did Dauid pray , and hée turned his face vnto him , and deliuered him out of all his feare : To him I will pray . A Praier that God will neuer hide his face from vs. THY fauour , O Lord , which thou shewest vnto vs , weake and vnworthy creatures , is as an vnfathomable Sea of loue , who becommest ( as it were ) a suter vnto vs to come to seeke and to see thy face : Thou the most beloued seemest to make loue vnto vs : Thou the most mighty creator callest vs vnto thee thy weake creatures ; And shall we , hatefull , deformed , and vile wretches , stand therefore in conceit , that wee are louely and beautifull , because thou , great Iehouah , absolute in all perfection , doest thus intreat vs ? Thou saiest , Seeke my face ; And what is it , but as if thou saidst , Come and see me , come and receiue me , come and dwell with me . It seemeth to be rather the voice of a familiar friend , than of the Creator of heauen and earth . But when I consider thy greatnesse , thy Maiesty , and glory , thy power and omnipotency , I cannot but feare , considering what I am , and rather desire to hide me from thee as Adam did , than to intrude my selfe into thy presence in my deformities , and to couer my nakednesse of all goodnesse , with the fig leaues of shamefull absence , than to come into thy presence , being naked of all spirituall vertues . Should I come into thy presence , O most powerfull and holy Lord God , in the bespotted garments of mine owne corruptions ? Then maist thou well stand with the burning sword of thy fury , to keepe me from the sweet Paradice of thy louing and amiable presence : amiable in deed to them whom thou makest worthy , but most fearefull vnto such as haue not on the wedding garment of the righteousnesse of IESVS CHRIST . If thou obserue the selfe-deseruings of the best men , and deale with them accordingly , who can see thy face and liue ? Who dare to seeke thy face as of himselfe worthy ? But sith it pleaseth thee to call me , though vnworthy , and to accept me as worthy ; how can I but giue all diligence to attend thy call ? Should I stand consulting with flesh and bloud , whether I should seeke thy face and liue ; or remaine out of thy fauour , and perish eternally ? Thou saist , Seeke my face : O that my heart could truly answer and faithfully performe the seeking of thy face ; for I cannot say , of my owne power , I will seeke thy face : Though my spirituall part bee willing , my carnall part is weake . I desire yet to seeke and to finde thee ; for with thee is the well of life : Thine eies are vpon them that feare thee , and thine eares open vnto their cry . Shew me therefore the light of thy countenance , and turne thy face towards me that I may see it , in thy fauour and louing kindnesse . Thy face is no way so liuely to be seene , as in the Image of thy Sonne , who although he were here in the earth in the forme of a seruant , he had the inuisible forme of thine owne Essence ; and is now ascended and glorified in the heauens , endowed with that absolute glory which hee had from the beginning with thee , whose visible forme cannot bee seene with mortall eyes , whose face yet shineth more gloriously than it did vpon the holy Mount , which Peter , Iames and Iohn , to their vnspeakable comfort , beheld with their eies , that visible glory of his cannot bee here seene , it is hid from vs vntill the time ; but he vouchsafeth vnto vs his Word , wherein we see him through faith . O seeke his face euermore my soule , seeke his Word , beleeue his promises , obserue his Will. Grant Lord that I may flie sinne and embrace righteousnesse ; that I may pray continually , loue all men , beare with the weake , bee patient in troubles , and thankfull vnto thee for all thy mercies , and grant Lord that I may seeke thee while it is to day , let mee omit no time in seeking thy face : thou saist , Seeke my face ; let me cast off all impediments and clogs of worldly occasions , and cast my care vpon thee , for thou hast promised to care for mee : what thou hast said is true , what thou hast promised is Yea and Amen ; as sure as if I were possessed of what I aske . I am in danger , I will seeke thy face as Dauid did , who found it in the Wildernesse pursued by Saul . I haue enemies , I will seeke thy face as Eliah did , being threatned by Iezabel . If I bee in prison , I will seeke thy face as Ioseph did , who was deliuered and aduanced : what misery or danger , trouble or affliction soeuer it shall please thee to inflict vpon mee , I will seeke thy face , so shall I not bee confounded in the perilous time ; and in whatsoeuer calamity I am , be thou neere vnto me and saue me . VERSE 9. Hide not thy face from mee , nor cast thy seruant away in displeasure ; thou hast beene my succour , leaue me not , neither forsake me O God of my saluation . BY this prayer of Dauid it may appeare that God sometimes hideth his face from his dearest children , and séemeth as if hée had cast them away in his anger , which yet though it be fearefull , it is not small , for he continueth not long in his displeasure ; though the weaknesse of men ( bée they neuer so sanctified ) will many times shew it selfe , and produce such corrupt fruits as may incense God to displeasure , and inforce him to absent himselfe from them for a time , in so much as he may seeme to haue left them quite to their owne corrupt wills , as it séemeth holy Dauid felt some alteration as it were of Gods dealing towards him , that he cried out , hide ▪ not thy face from me , wherby it séemeth Dauid had not that comfort of Gods presence as in times past he had , especially when hée was afraid that God had cast him away in displeasure . It may be the weaknesse of Dauids faith , ( which is not at all times alike strong ) could not so well apprehend Gods mercies as before , or that he felt his owne infirmities to grow stronger , and his spirituall powers weaker , so that in the combat betwéene the flesh and spirit , he found his inward part the weaker , and so suspecting as it were the loue and presence of God to aid the one and to suppresse the other , hee thought God had left him . But it séemeth his outward enemies did more preuaile against him than before , and being so oppressed by them or afraid of them , he turned himselfe vnto God , but he séemed to hide his face from him , and therefore praied so instantly that God would not cast him away being his seruant , in displeasure : yet Dauid had the true feare of God in his heart , although hée were a little shaken with doubting for the absence of Gods presence ; and necessary it is , that wee should sometimes feele the want of Gods presence with vs , that wee should not too much presume vpon our owne worthinesse , power and strength , to stand firme without him , for if he leaue vs , be it neuer so little , such is our frailty , that we begin to faint , and our spirituall strength saileth vs , which if we can apprehend , it is an argument that we are not altogether destitute of the grace of God , for if we be so carried away with our owne corruptions as we neuer féele our owne wants of spirituall graces , we haue no grace at all . The wicked and such as sinne without touch of conscience , they neuer féele the want of that they neuer had , the spirit of God , & therefore run on stil in their impieties , following euery kinde of carnall destres with greedinesse . It is not so with them that God hath chosen and enlightened , for they finde in themselues the least of Gods absence if but for a moment , for they are seldome idle in one kinde of holy duty or another ; they either meditate on the word and works of God , they pray or offer the sacrifice of thankes to God , and when they finde in them selues a dulnesse to pray , or ignorance how to pray , they presently suspect that they haue deserued by some meanes that God hath left them to themselues , who of their owne power without the helpe of the Spirit of God cannot thinke a good thought , much lesse faithfully and seruently pray vnto him , and then féeling the griefe of their hearts that they cannot be comforted by the exercise of these holy duties , finde the fault to bee in themselues , and that God for some sinne committed , or some good dutie omitted , is angrie with them . And therefore , as Dauid doth here , they crie out vnto God , O hide not thy face from me , nor cast thy seruant away in displeasure . So fearefull are the children of God , to lose the benefit of his presence , as they thinke nothing so irksome vnto them as his absence ; and therefore haue alwaies a kinde of holy iealousie , that the least sinne they doe cōmit , wil cause the Lord ▪ to hide himselfe from them . Therefore when Dauid considered his infirmities , hée could confesse and say , Wicked deeds haue preuailed against me , but thou wilt bee mercifull vnto my sinne . God is mercifull to them that are sorry for their sinnes , which sorrow and repentance is the gift of God , and the children of God instantly and often call to God for it , as a meane whereby they may redéeme his loue and obtaine his presence , and the beauty of his face againe . And therefore saith Dauid , being as it were forsaken , and had lost his chiefe comfort , the louing countenan●● of the Lord. Turne vs againe , O Lord God of hosts ( saith he ) cause thy face to shine , and we shall be safe : Returne wee beseech thee , O God of hosts , looke downe from Heauen and visit vs againe with the brightnesse of thy louing countenance , and hide not thy face from vs , nor cast vs away in displeasure . There is nothing more causeth the Spirit of God to leaue vs than our sinnes , and neglect of the true seruice of God , and nothing retaineth him more than the continuall meditation of heauenly things , seruent prayer with a godly life ; he that thus exerciseth himselfe , hath God alwaies with him , he hideth not his face from such ; but in what misery , trouble , feare or affliction they are , they are sure either to receiue outward deliuerance or inward comfort , and to say with Dauid , yet my soule keepeth silence vnto God , of him commeth my saluation ; yet he is my strength & my defence , therefore shall I not much be moued ; not much , we may haue some doubtings in our heauy afflictions , and cry out with Dauid , O God why hast thou forsaken me ; and though we be moued , we shall neuer be remoued from the louing fauour of God ; we shall neuer fall finally into his displeasure , though for a time he séeme to hide his face from vs , which he neuer doth vntill we couet to hide our sins from him , and to doe the things which we thinke hée séeth not ; we may not thinke that God hideth his all-séeing cies from our transgressions , though he turne not his face towards vs to flatter vs ( as it were ) in our sinnes , for he loueth righteousnesse and hateth iniquity ; righteousnesse and equity are the establishment of his throne , therefore dealeth he iustly when he hideth his face from them that deale vniustly , from them that obey him not , from them that neglect to call vpon him in ●aith , and omit those holy duties which he requireth . How can hee looke vpon them in loue that leaue him ? How can he but hide his face , and as it were , cast them away in his displeasure that neuer séeke him or serue him ? Nay , that séeke him not with a pure heart , and that continually ? for it is not enough to sinne and serue him by turnes , as if he allowed vs a time for our selues to take our carnall pleasures & delights in , and a time againe for him , to haue our times wherein wée cannot sinne , either being glutted with sinne , or vnable to sinne . How can hee but hide his face from such ? How can it be , but he must cast away such in his displeasure ? Dauid that thus crieth out , that God had hid his face from him , neuer tooke such prophane liberty , and yet through his humane frailty , fell , and that grieuously : but he lay not in it as the reprobate doe ; he examined his heart , and found it corrupt , and falted it with the teares of repentance : Thou hast fed mee with the bread of teares ( saith he ) and giuen mee teares to drinke . This is the true medicine to cure the soule that hath sinned , Faith and Repentance . And who so applieth it truly to himselfe , as Dauid did , shall finde ease ; and although God séeme sometimes to hide his face , it is but to cause vs the more to séeke it , and though he séeme to cast vs off in displeasure , it is but as a louing father that dissembleth extreme anger to his childe that hath offended him , and maketh a shew as if he will vtterly cast him off , determining yet nothing lesse . So though God the most louing father to his children séeme often angry with vs , as he séemed to bee with Dauid , it was more in shew than in déed ( which we may not slightly regard , for so we may indéed turne his fatherly displeasure into iust reuenge ) let vs obserue in wisdome the Lords waies , how indéed he neuer winketh long at our least sinne , for many little sinnes make a great cry , and when God heareth their clamour hée turneth away his face as a thing loathsome vnto him , as he did from Dauid for a time , who féeling it , ranne crying againe vnto God : O hide not thy face from me , O Lord nor cast thy seruant away in displeasure . Thou hast beene my succour ( saith Dauid ) leaue mee not , neither forsake mee O God of my saluation : though Dauid found that God had hid his face from him , and séemed displeased with him , yet he tooke a godly courage through saith , to put God in minde of his former fauours towards him , saying , Thou hast beene my succour , and thou changest not , thou art still the same , and whom thou hast once chosen , thou neuer forsakest . He may be angry with his dearest children for a time , but he endureth not long in his displeasure : but when he with rebukes doth chastise a man for his sinne , his beauty consumeth , and all carnall delights are as it were irkesome vnto him in respect of the losse of Gods fauour . Though Dauid séemed much to bee troubled that God did hide his face from him , and to withhold his helping hand against his enemies , yet he had hope to redéeme his fauour againe , because he was before his succour , which no doubt hee in his heart acknowledged , not to procéed of his owne deseruing , but of the meere and frée mercy of God. And therfore as hee first fréely chose him without his desert , he would not cast him off in regard of his humane frailties , incident to all men , euen to y e best men ; but would rather renew , maintaine and confirme those diuine graces which it had pleased God before to plant in him , and so would returne againe vnto him in loue , and turne his face towards him againe , and not vtterly to leaue him nor forsake him ; and why ? because he was assured , that as God had promised to be , so he was , and would be , the God of his saluation for euer : for he neuer faileth the performance of his promises to a thousand generations . And his gifts and callings are without repentance . Therefore if we be chosen of God , we cleaue vnto God ; if we cleaue vnto God , God is faithfull to succour vs , & will neuer leaue vs nor forsake vs. Though he seeme to hide his face from vs a little , as he did from Dauid , and to be displeased with vs as he seemed to be with him ; we may with like boldnesse build our assurance of his future helpe , as Dauid did , by his former succouring of vs : And as Dauid held it as an argument of Gods neuer failing help , in that hee was ence his succour ; how much more may such as haue often found him their defence and succour assure themselues , that though he hide his face for a while , he will neuer faile them nor forsake them ? But that he will establish his according to his promise , y t they may yet liue , & not be disappointed of his louing fauour again : howsoeuer they seeme to be forsaken , Hee that trusteth in the Lord , mercy shall compasse him about on euery side . A Prayer that God will be alwaies neere vnto vs in our afflictions , and not to hide his face and fauour from vs. O Lord , hide not thy face from me , and cast mee not away in thy displeasure . Thou diddest not in the beginning choose mee for my worthinesse , O cast me not off for my weaknesse ; thou knewest before whereof I was made , and that in me neither was nor is any goodnesse at all : and therefore if thou shouldest hide thy face from me , I could not iustly accuse thee of leuity or lightnesse , soone to loue , and as soone to reiect ; but condemne my selfe , in that I haue cast away thy feare , and haue forgotten and neglected thy due praises for thy former succour and goodnesse towards me . I haue runne too farre in the way of sinne and vanity , by a lewd law that is in my members , rebelling against the law of thy Spirit , incensing thee to displeasure against mee , wherein thou seemest to hide thy face from me , as if thou hadst neuer knowne me to be one of thine ; yet Lord I know thee , and doe acknowledge that thou hast beene my succour , thou hast beene a gracious God vnto mee ; when I haue called vpon thee , thou hast heard mee ; when I haue sought thee , thou hast turned thy louing countenance towards me , thou hast not left me nor forsaken me , therefore Lord forsake me not for euer , giue mee not ouer , leaue mee not vnto my selfe , but keepe mee vnder the shadow of thine owne wings , shew me the light of thy countenance againe : and as thou hast beene formerly my succour , leaue me not now , nor forsake me , O God of my saluation . If thou turn from me altogether , I shall altogether perish . Remember that I am thine , and the worke of thine owne hands , destroy me not therefore ô my God , that which thy selfe hast made , for there is none that can plead or maintaine my cause against thee ; but as sinne hath cast mee downe , thy grace can raise mee vp : I haue falne through frailty , I may rise againe by faith in thee : I haue lost the view of thine amiable countenance , by turning my face vnto vanity , I may finde it againe if it please thee to turne me to thee , and thy face to me . I haue beene too negligent , when thou saidst , Seeke my face , I gaue not such eare vnto thy words , nor such eye vnto the beauty of thy face as I ought . But be thou pleased , now to be found when I seek thee ; I pray thee heare mee , now I intreat thee : And cast mee not away in displeasure , though I haue displeased thee . As long as I see thy face I am safe ; but as soone as thou turnest thy face from me , I am troubled . When thou leauest me , I am left without spirituall hope or helpe , and busie my selfe in things that profit not : And therefore I cannot but confesse indeed , that thou maiest turne away thy face from me a sinner , but remember then I became a sinner , when thou didst hide thy face from mee : Yet haue not I forsaken thee , O God , neither can I goe from thee wheresoeuer I should couet to hide my selfe . No , I will not onely not couer to hide my selfe , but I come euen as Dauid to Saul , to discouer my selfe vnto thee . Alas , to discouer my selfe , when I cannot hide my selfe from thee ? Though thou mayst hide thy face from me , I cannot hide my waies from thee . No , Lord , I seeke thee , let mee finde thee : Leaue me not , nor forsake mee , O God of my saluation , nor cast me thy poorest and meanest seruant away in thy displeasure : But as thou hast euer beene my succour , sustaining me , releeuing me , defending me , and comforting me ; So gracious Lord God , in Iesus Christ , continue my louing and helping father still . And then , whatsoeuer , or whosoeuer shall rise vp against me , I will neither faint nor feare : for thou wilt be my succour , thou wilt neither faile me nor forsake me , O God of my saluation , Amen . VERSE 10. Though my Father and my Mother forsake me , thou Lord wilt take me vp . IT is impossible for man to comprehend the depth of Gods vnsearchable wisdome , prouidence , and loue towards his children : his wisdome in disposing , his prouidence in finding out , and his loue in bestowing things , both spirituall and corporall vpon his children necessary . In so much , as wée may admire with Saint Paul , and say ; O the déepnesse of the vnsearchable riches , of the wisdome , prouidence , and loue of God towards vs , who when father , mother , friends , and meanes faile vs , hée taketh charge of vs ; we are all cast vpon his prouidence and care , euen as well before , as when we are borne . And if then father and mother faile vs , or forsake vs , he will take vs to himselfe , as he tooke vp Moses out of the riuer , being cast into it in a basket of réeds in a most desperate danger to be vtterly cast away . Did father or mother preserue him ? Was it not the prouidence of God that saued him ? Was not Ioseph cast into a pit by his Brethren , intending hée should haue there perished ? Was hee not after sould to Merchants , and then as a slaue , depriued of the aid or comfort of father , mother , or friends , falsly accused , vniustly imprisoned ? Who tooke him into protection ? Who tooke care of him ? was not God alone he that preserued him ? The prouidence of God ouer-ruleth all things that fall out in the world , for hée causeth them all to worke for the best , not onely for them that are of age to loue him , and to pray vnto him , as Dauid did , but euen vnto Infants ; as vnto Moses when he was a childe , preseruing him beyond the expectation of his owne Parents . It worketh also all troubles , crosses , and afflictions , to the good of his . There is none so young , nor any so old , but God disposeth of them ; yea , when they haue neither father nor mother , or friend to helpe them , hée then comes and takes them into his own guard and kéeping , bée they neuer so base and vile in mans corrupt indgement ; he can make them honorable , be they neuer so abiect and despised , either for birth , or poore estate , he is all one to all : he respecteth no degrée . Though he dwell in the heauens , farre aboue our apprehension , yet he beholdeth all his creatures , and knoweth them ; he can sée through the Clouds , and behold all the things on earth : He is good to all , and his mercies are ouer all his workes : He vpholdeth all that fall , and lifteth vp all that are ready to fall . When a man loseth father and mother , being left naked and destitute of helpe , is it not a great tentation ? When he knowes not which way , or to whom to turne for reléefe ; What a comfort is it then , which the holy spirit hath here recorded of the prouidence and loue of God , who hath promised , that when we are depriued of all earthly meanes , he will be a father and mother vnto vs ? Children commonly in their young yeeres , care for no prouision , for food or maintenance , but relie onely vpon their parents : So the Children of God , howsoeuer old they are , yet vnable of themselues to prouide things necessary without their heauenly fathers helpe : And therefore as the young birds ●ang at the bill of the old for food ; so doe Gods children depend vpon God for all that they néed , and he doth nourish them . He is in stead of their naturall father and mother ; nay , fathers and mothers may haue a good desire to prouide for their children , but want the meanes ; but our heauenly father wanteth none . To come to preferment ( nay to bee supplied with things necessary ) is neither from the East nor from the West ( saith Dauid ) nor from the South : But God is the Iudge , he maketh low , and he maketh high . What a strange kinde of care then is it in many Parents , that setting God ( as it were ) aside , his prouidence and care ; and onely study how they may aduance their children to greatnesse after their deaths ? As , if when they can sée them richly prouided for , it is sufficient ; riches , lands , and reuenues , are in stead of father and mother , and of Gods prouidence also : And yet if these men were not wilfully blinde , or rather besotted ( whether more with the fond loue of their children , or foolish desire of vaine-glory , I cannot tell ) they might obserue more ( poore ) cast , and depending vpon the prouidence of God , by religious endeuors to liue more contentedly with their little , than many left rich with their plentie : and more from meane beginnings to rise to greatnesse , than in hereditary greatnesse , to gaine glory and continuance . Let them then that are in a meane estate , wanting father and mother , which imply all worldly meanes , take comfort and courage in this ; That God to the faithfull is in stead of al helps ; and if our naturall fathers that begat vs , our naturall mothers that bare vs , our friends that professed friendship to vs , and the meanes that wée had to sustaine vs , faile all ; let vs not feare , for the Lord of heauen and earth , and the owner and disposer of all things within the same , hath giuen vs a promise to be a father vnto vs ; if a father , he will loue vs ; if he loue vs , he will not see vs want any thing that is fit and necessary for vs. Though then our eies faile vs , our féet falter vnder vs , our hands be helplesse to vs , though our limbs become weake ; though we hane neither Gold , nor Siluer , nor food , nor raiment , nor friend , nor helper , but our ancient friends and companions to deride vs for our basenesse , enemies to rage and raile against vs for our poorenesse : let vs not dismay nor fall from our faith and assurance in God ; he is our father , let vs returne vnto him though as Prodigalls , he will entertaine vs into his house , not as seruants but as sonnes . Hée will regard vs as his sonnes , prouide for vs as his sonnes , and defend vs as his sonnes ; and in stead of our naturall father he will be our heauenly father , hee will bring vs vp , and wée shall want nothing that is good , though hee séeme here to expose vs to be as Apprentises for a time in the world , to learne to beare the Crosse of Christ ; it is but seuen yéeres , be it seuenty , hee in the end will make vs frée men of the City , new Ierusalem , where we shall worke no more in our former trade of life , but in stead of all the miseries and troubles wée here endure , wee shall haue peace , and rest , and glory for euermore . Therefore in the meane time , while we shall liue as the worlds slaues here , let vs vndergoe it with patience , it is but a little while : If we want any thing for soule or body , hee willeth vs to tell him and hee will supply it ; If any wrong vs or abuse vs , to complaine to him and he will redresse it . If we bée sicke , he knoweth our diseases ; he is our Physician , and knoweth whether life or death be fittest for vs. If we die , he will restore vs to life eternall , therefore may wée fréely cast our care vpon him , for hee careth for vs. Fathers ( saith Salomon ) are the glory of their children . How much more shall the God of all glory , our heauenly Father , be a glory to vs his children ? who hath prouided for vs an inheritance , which no man can depriue vs of , yea a Kingdome whose glory shall haue no end . The remembrance of our futur● enioying it , is as a most deepe Sea of comfort in this inferiour Kingdome of crosses . It cannot bee fadomed with the line of mans capacity ; what hee hath promised hee will performe for his children , therefore may we stand assured and boldly affirme , that though the fathers and mothers of the faithfull doe forsake them , that God will take charge of them . A Prayer that God will shew himselfe our father in all our troubles and afflictions when all other helpe faileth . O Gracious Lord God , most mercifull and louing Father , from whom proceedeth euery good and perfect gift , and who of thine owne will hast begotten vs with the Word of truth ; shew thy selfe a father vnto mee who am depriued of father and mother , from all helpe and comfort in this life , beset on all sides with troubles , dangers and many afflictions , relying only vpon thy prouidence ; shew thy selfe vnto me a father , a powerfull and protecting father , as thou diddest vnto Ioseph , who being depriued of father and mother , hated of his brethren , sold as a slaue , falsly accused , sharply imprisoned , hauing none to helpe him or to comfort him , forsaken of all his friends ; yet when all helpe failed , thou tookest him into thy protection , and directedst him in thy waies , he became louing vnto thee as a sonne , obedient vnto thee as a seruant , he waited on thee as vpon a most faithfull father , hee called vpon thee and thou heardest him , and gauest him the honour of a sonne , euen in this life holinesse and honour ; testifying vnto him that thou his father hadst a respect vnto his faith , constancy and wrongs , neuer leauing him nor forsaking him ; to teach vs , O Lord , faithfully to depend vpon thy mercy , power and prouidence , in whatsoeuer danger . I was left vnto thee as soone as I was borne , and thou like a most louing father tookest me vp & hast hitherunto kept me : O forsake mee not , for if thou my father leaue me and forsake mee , who will or can take charge of me ? I am many waies afflicted and full of sorrow , not so much for my troubles as for that I haue sinned and offended thee so louing a God as thou Hast beene vnto me euer vnto this day : but now louing Father , I seeme destitute of thy fauour , of thy releeuing hand , I am he ●ily oppressed , and what I endure is not hid from thee , and thou onely knowest how to releeue me ; my father , my mother , and all my friends haue forsaken me . Dauid being thus destitute , he resorted vnto thee , confessing that when his father and his mother forsooke him , thou tookest him vp ; and is thyr fatherly affection dead and discontinued in Dauid ? No , no , louing art thou still , powerfull art thou still , and helpfull art thou still , for thy faithfulnesse , and thy truth , and thy power , and thy prouidence are for euer : and happy , yea most happy is he that hath thee his releeuing and helping father ; for nothing is wanting to him that is thus cast vpon thee : He hath not only the promise but the assurance of thy presence and loue both in this life and the life to come . Yet gracious Father , among all men it goeth hardest with thine owne children , often troubled , much abused , deeply distressed , falsly accused , scoffingly derided , and many crosses , cruell calamities , and great afflictions follow them ; & I am enforced to vndergoe the burthen of infinite trialls , as if thou hadst not onely not taken mee vp , but vtterly cast mee off : And were it not that I truly know thee to bee my father , in that thou so fatherly , yet sharply correctest me , I could not but faint : but thy grace sustaineth mee , and doth inwardly comfort mee , else should I vtterly despaire . O my father , take mee into thy protection , leaue me not , forsake mee not , for I am brought very low , and there is none that careth for mee , there is none willing to adde any comfort but sorrow vnto my soule ; there is neither father nor mother , neither friend nor helper to commiserate mine estate , but thou whom I only trust , for thy promises tend to mine encouragement , to cast my care vpon thee , who hast willed all that are oppressed to come to thee and be eased : But Lord what booteth it mee to seeke thee when I cannot finde thee ? to pray vnto thee when thou seemest to refuse to heare me ? Haue I so deepely offended thee , that neither my repentance can pacifie thee ? the mediation of thy Sonne reconcile thee ? nor my faithfull prayers preuaile with thee ? Is thy mercy come to an end ? Hast thou no more blessings for thy children ? O wretch that I am , Why doe I thus reason with thee ? am I able to ouer-rule thee with my words ? Shall I teach thee what thou shouldest doe ? No Lord , I only bewray mine ignorance by my words ; which can no further preuaile with thee , than thou in thy wisdome and mercy thinkest fit for mee . Therefore will I close my lips , I will keepe silence , and wait both thy pleasure and leisure , for thou hast a time to be angry , and a time to hee pacified . I will rest with patience , and commit my selfe vnto thee in obedience , and if thou lay a greater burthen vpon mee then yet I beare , if thou suffer mee to sinke and to bee cleane ouerwhelmed with more bitter waters than yet I feele , I will yet trust in thee though my body perish , and all outward helpe faile mee , preserue my soule O Lord , for thou art the father of it , and respectest it farre aboue my carnall par●● ; yet both make but one body , yet may the one prosper when the other may perish . But I know that such is thy care of both , that rather than thou wilt permit me vtterly to bee confounded , thou wilt euen send from Heauen and saue me . Be it vnto me euen as thou wilt , O God , my strength and my saluation . VERSE 11. Teach mee thy way , O Lord , and lead me in a right path , because of mine enemies . IT is the property of an enemy to bée alwaies prying into the life of him hee hates , and to obserue whatsoeuer faults hée doth commit ( though he himselfe bée quilty of more ) and to publish and proclaime them to the world to his vttermost disgrace . And therefore it behooueth all men , especially a man that hath enemies ( as Dauid had ) to looke vnto his waies , lest by the errors of his life they take aduantage , and so make his cause ( otherwise good ) séeme the worst , though his errors no way concerne the matter in controuersie betwéene them , but méerely his frailty ; falling as a naturall man , whereof Dauid being afraid , he prayeth vnto God that he would teach him his way which is vncorrupt , and to leade him in an vpright path ; not onely in his ordinary calling , but in the sincerity of his religion and profession , lest his enemies that are alwaies watchfull should haue cause to accuse him of some grosse sinne , and so draw him into the censure and condemnation of the world . Dauid was a man chosen of God , but by nature apt and inclined to sinne like other men , who all haue their peculiar faults : No man liueth so sincerely , but if his life in all points , at all times , be narrowly obserued and examined by his owne conscience , he may be taxed or tax himselfe , either for committing things which God hath forbidden , or omitting things which God hath commanded : And therefore as Dauid here prayeth God to teach him his way , and to lead him in a right path , and as Moses before him prayed vnto God saying , If I haue found fauour in thy sight , shew me now thy way , that I may know thee , and that I may finde grace in thy sight ; So ought euery Christian to pray that God would not onely teach him but lead him also , not onely because of his enemies whose slanders hée feareth ( which yet is necessary ) but because God should not be dishonoured by his corrupt conuersation and sinne . There is no man , especially Gods children , but haue enemies , not onely corporall but spirituall , among whom the subtillest and strongest is Satan , who looketh not so much into what a man doth , as into the inclination of his heart by the things hee doth : for by his workes he findeth what is in man ( for thoughts are hid ) and by his outward actions he can collect whereunto hée is inclined : and vpon that he workes and laies his plots accordingly , and most commonly he obserueth in euery man some sinne that raigneth and ruleth aboue all other sinnes , which he hugs ( as it were ) in his bosome : there doth Satan apply his greatest battery , knowing that if he vanquish him in it , and sée him to continue in it , it is as much as if he had inticed him to a thousand sins , and therefore hee laieth baits ( according to a cunning Fowler or Fisherman , that hath one especiall bait for each kinde of Fowle or Fish ) according to the desire of that peculiar sin wherein a man most delighteth , entertaining euery occasion or fit opportunity to féed his desire , which Satan finding , vseth his instruments to féed him with varieties . Euery raigning or rather raging sinne in man , may be compared to the disease in mans body called the Wolfe , which if it be not continually fed with some kinde of satisfactory matter , will soone deuoure the very flesh of y t part of the body wherupon it hath seized ; so that sinne that a man holdeth so deare ( to which hee cannot but yeeld vpon euery opportunity afforded ) must be fed with the satisfying of those corrupt desires which best agree with the nature of that woluish disease , otherwise it will euen eat vp their senses , and they will become as mad men when they are restrained from what that sinne desireth : As for example , take game from the couetous man hee will become euen cut of his wits ; barre the drunkard of his liquor , and he will rage like a shéebeare robbed of her whelps ; preuent the lasciuious man of his Harlots , he will swagger , sweare , and aduenture his life to haue them : and so of the rest . If therefore a man fall into any of these dominant sinnes , and liue in it , what an aduantage is it vnto his enemies ? It is a double aduantage ; first , it makes him scandalous in the world , whose good opinion with the vertuous and religious hée loseth ; It offends GOD , whose hand is alwaies ouer the righteous to defend them , & against the wicked to confound them . How sottish then are these men that will giue entertainment at the first to such seruants , as at last shall become their masters ? Sinne in the beginning is weake , and with ease may be subdued , but when it hath beene cherished and nursed vp awhile in our brests , as beloued , and fed , as it will require , it beconuneth predominant , facing as it were a man , and as if it should say , I haue thus long ouerruled thée , I will yet make thée my slaue . O fearefull estate , yet not a few liue in this miserable seruility ; and doth not that enemy Satan triumph to obserue his vassals thus subiected ? and doth he not stirre vp enemies to vpbraid them ? some to mocke and scorne them ? some to reproach and reuile them ? and finally , doth hee not laugh at their destruction ? Had not holy Dauid thē good cause to be afraid to be thus carried away with the violence of his owne corrupt nature , which no doubt hée felt something inclinable rather to goe astray , than to goe on y e way the Lord taught him ? & had he not good cause ( as eueryman hath ) instantly to pray vnto God , Teach me thy way O Lord , and leade me in thy right path , because of mine enemies ? Where it appeareth that it is not enough to know the way of God vnlesse wee walke in it , and what power haue we of our selues to walke aright vnlesse the spirit of God leade vs ? we may thinke wee are right when wee are cleane out of the way , as many deceiued silly soules doe ▪ that thinke themselues right , and others out of the way , when indéed they walke in darknesse and haue no light at all . Enemies are alwaies enuious against the prosperity & good that the godly receiue , and reioyce when any disgrace , misery , or misfortune befalls them : When my foot slipt ( saith Dauid ) mine enemies reioyced . So doth Satan and his instruments , who neuer rest day nor night , seeking to draw ( if it were possible ) Gods owne children into the waies of the wicked , and then againe to moue and instigate the wicked to reproach vs for our sinnes , so that wée must not looke to liue here securely , euen in our séeming most quiet estate ; for when wée thinke of none , and deserue least disgrace , Satan will raise vp one railing and reuiling Shemei , some one traiterous Iudas , or one trecherous Achithophel or another to trouble vs. And if wee haue committed any knowne sin , be it neuer so small , whether in our place , conuersation or profession , wee shall be sure to heare it . Let vs liue neuer so warily , neuer so ciuily , neuer so sincerely , we haue enemies enow to espy out our secretest actions , to heare our most priuate speech : for in the most godly little sinnes seeme great , and are soone discouered ; and great sinnes in the wicked séeme no sinnes , therefore haue the wicked few enemies whom they feare to sée their waies , but the godly many . It is no disgrace to a wicked man to bée wicked , it is his profession : as it is no blemish to the beauty of an Aethiopian to be blacke , it is his naturall colour ; and therefore as long as none but wicked men scandalize vs and condemne vs , we néed not be ashamed ; no , though they raile , reuile and curse vs , wee néed not feare it , for in stead of their curses God will blesse vs : yet let vs pray , Teach me , O Lord , thy way , and leade me in thy path aright because of mine enemies . None but enuious and wicked men are malicous enemies vnto such as feare God , and they indéed cannot sléepe vntill they haue contriued some mischiefe against the innocent whom they would disgrace , taking all occasions and aduantages to worke them any violence ; though they be already afflicted , they will afflict them more ; if they bee already fallen , they will euen tread vpon them to kéepe them downe that they may not rise . It is their glory if they can adde more sorrow to the sorrowfull , and more griefe to the grieued ; they are continually trauelling with wickednes , conceiuing mischiefe , but they commonly bring forth a lie ; for the mischiefe y t they intend to others fals in the end vpon their owne heads , and their cruelty vpon their owne pates : they are snared euen with the works of their owne hands , for God hath euer , he doth , and euer will preserue his owne from these wicked men ; though he suffer them somtimes bodily to perish vnder their tyranny , it is but to aggrauate the sins of their persecutors , and the sooner to bring his vnto their finall glory . Therefore behoueth the most godly to bée wary of their waies ; for how much the more godly , religious and zealous they are in walking with God , so much the more malicious is Satan to raise vp troubles , slanders and reproaches against them , by such as he can stir vp against vs ; who howsoeuer inwardly enuious they are , yet haue they learned of their master to speake plausibly , though deceitfully , flattering with their lips , hauing a venomous heart within , whereby they oftentimes allure the innocent without suspicion to bewray vnto them their secret thoughts and intentions : and in simplicity ( by their inchanted subtilties ) discouer that which these wicked serpentine wretches worke vpon , and wrest to bring , not only their names , reputation and credit , but their estates and liues in question . By their wicked counsell they compasse our steps , they set their enuious eyes vpon our waies : If they finde wée walke vnblameable , they wil plot to haue some blockes to be laid in our waies , that if it be possible we might stumble , though they could not make vs fall altogether : If we erre ( on the other side ) neuer so little , they will insult ouer vs , they will blow the trumpet of our defamation and cry , There , there , so would we haut it . But these deuices of theirs God séeth , and what they practise against such as feare him : therfore let vs only say , Teach vs , O Lord , thy way , and leade vs in the right path because of our enemies . As long as wee walke in the way of God truly , and be lead that path that is right , let vs not feare . Heare what Dauid said vnto Salomon his sonne , whom he exhorted to walke in the waies of the Lord , to keepe his Statutes and his Commandementes , his Iudgements and his Testimonies . We must endeuour to haue Gods lawes euer before our eies , and neuer depart from his precepts : This is the way , walke in it . Though it bee a strict way and vnpleasant to a carnall minde ; it is a most swéet and comfortable way , a way that leadeth here to happinesse , and after to Heauen . There is another way , a common high way , much beaten by diuers passengers , all carnall men traffike this way , a very pleasant way , wherein yet many haue walked for a time , but they haue found that as a man that eateth too much hony , may surfet through the swéetnesse of it , so they were euen glutted with the vanities that are strewed in the way . It is a way full of carnall content indeed , but it is but short ; men are at their waies end many times when they think themselues not halfe way there , and are grieued their iourney is so soone done . But when they come to the end of the race , they suddenly finde a most fearefull gulph which they cannot auoid ; turne backe againe they cannot as ordinary trauellers often doe when they haue mistaken their way and take another ; but they that walke this high and pleasant way must bée enforced to stay , and to take vp their hideous Inne , not for a night as waifaring men doe , but remaine there for euer with the Deuill and his Angels . A Prayer that God will be pleased to direct vs in his waies , and leade vs vprightly because of our enemies . O Gracious Lord God , most mercifull and louing father in Iesus Christ , vouchsafe to looke in mercy vpon me , teach mee thy way O Lord , and lead me in a right path because of mine enemies . Giue mee grace that I may walke aright , and pray aright , and beleeue aright , and in all mine actiōs be guided by thee aright . Reframe me from the way of the wicked , and guide me in the paths of righteousnesse , make thy way plaine before my face : for of my selfe I am blinde , I cannot see the right way , direct and guide me that I stumble not , to cause mine enemies to laugh and reioyce at my fall . Send out thy light and thy truth , let them leade me and bring mee to thine holy mountaine , where I shall be safe from mine enemies ; order and direct my goings , O Lord , aright according to thy word ; reclaime me from euery euill way , and direct my feet in the way of truth , in that way that leadeth to life ; preuent mee of that forbidden way which is pleasant yet perillous ; seeming plaine and delectable , but the end thereof is death : Lord let my walkings bee vpright because of mine enemies , who watch euen the course of my life , they pry into all mine actions , they obserue my conuersation , and if they see mee but slide or slip neuer so little awry , they sound the trumpets of my disgrace : If they see mee to fall into any sinne through my frailty , they cry out and say , That there is no feare of thee before mine eies . O my God , consider this , and in mercy remember I am but dust , by nature subiect to great infirmities , which I doe acknowledge , O Lord ; reclaime mee from my euill inclination by thy grace , set me in the way of truth and obedience , and leade me therein for euer , and learne mee to liue after thy Commandements , and yeeld mee thy feare and thy direction that I may walk in them , for mine owne waies are ( as my will is ) by nature euill euermore : but thy waies are mercy and truth , and such as truly feare thy name thou teachest the waies of perfect obedience , and reducest euen sinners to walke aright , reclaiming them by thy grace from their euill waies . Guide me that I may know thee and thy waies , and leade me aright in them : let me neuer goe astray from them , lest mine enemies take occasion by my transgressions , to say that I haue no feare of thee before mine eies : deliuer me out of their hands O Lord , out of the hands of euill and cruell men , and from their slanderous and false tongues that are set on fire against the innocent . They hate them that offend them not , they persecute them that resist them not ; let them haue no iust cause to condemne my waies . Thou hast set before vs a blessing and a curse ; a blessing for them that walke vprightly in thy waies ; and a curse to them that wilfully fotsake the way which thou hast appointed thy children to walke in . O shew mee the good and right way , and euermore leade me therein : Giue me grace to take heed of that way which seemeth right , the end whereof is death : Draw me , O Lord , out of this way , and leade me by thy right hand , so shall I abandon this way , full of carnall pleasures and sinfull delights : Teach me thy waies , the waies of obedience and repentance , the waies of righteousnesse and peace , which tend to eternall life . It is not in my power or wisdome to finde out , or walke in this way : It is hid from humane vnderstanding ; and therefore euen Moses , though otherwise of deepe knowledge , being by nature ignorant of this way , sought to be and was instructed by thee therein . How much more , good Father , need I to intreat thee to learne me this way ; for I haue beene long lead awry be mine owne corrupt affections , not knowing the way of truth and righteousnesse : wherein I beseech thee to guide and leade mee now at the last and for euer , because of mine enemies , O Lord , my God , my guide , and my Redeemer , Amen . VERSE 12. Giue me not ouer to the lust of mine enemies , for there are false witnesses risen vp against mee , and such as speake cruelly . WHat man is he that liueth , & is frée from enemies ? Of what estate , condition , or quality soeuer ? If he be good , the wicked will hate him , the world will disfauour him , and the Deuill will maligne him . If he be euill , the vertuous will dislike him , the godly cannot affect him , God cannot blesse him : yet ought euery man to endeuour to be godly , howsoeuer Satan will doe what he can to raise enemies against him , as he did against godly Dauid , and against all the holy men of God from the beginning ; as first against Abel , against Iob , and aboue all , against Christ himselfe ; whose enemies séemed to haue their full lust fulfilled against him , neuer leauing him vntill they had crucified him : And yet then were they néerest to their owne confusion when they had their wils of him . Dauid in this Psalme séemeth to haue béene much troubled with enemies , and yet sheweth in the second verse of the same , that when his enemies and his foes came vpon him to eat vp his flesh , they stumbled and fell . In the third verse , hee sheweth such faith and confidence in God , that though an Host pitched against him , his heart should not be afraid : Yet in this twelfth verse , he séemeth to feare againe , lest his enemies might yet preuaile against him ; and therefore praieth , that God would not giue him ouer to the lust of his enemies ; which may teach ▪ vs , that when we thinke our selues most frée from , and ( as it were ) out of the reach of all enemies , not to be secure : for a reconciled enemy may harbour secret mischiefe , which although hée will not for his counterfeit promise sake , execute by his owne publike violence ; yet he may suborne such secretly , as may renew either the open quarrell againe , or falsly accuse the innocent party . And this as it séemeth did Dauid finde : for when hée thought all his enemies were at peace with him , he obserued some secret practises against him , By false witnesses which were risen against him , who accused him afresh , and procured him new , or moued his old Aduersaries against him , which séemeth to afright him more , than before an Host of enemies could doe . For now hée praieth , that God would not giue him ouer to the lust of them that before he feared not ; which sheweth , that a second danger is more fearefull than a former : And which also sheweth our too much securitie , after our deliuery from a danger , as though we néed no more to feare another to follow : But if we obserue well the course of the waies of wicked men , we shal see , that they seldome giue ouer to prosecute them they once desired to persecute . And God hath likewise such an eie vnto his owne children , that he will not haue them idle ; hee will exercise them as long as they liue heere ; they must bee partakers of his crosses ; they must haue enemies as hee had , they must suffer pouertie , ignominy and disgrace in the world as hee did : Though he being Lord of all , and could command all ; hée was poore , yet all the world , and the things in the world were his ; when he was hungry , he could haue plentifully supplied his hunger ; being disgraced by the reproba●e Jewes , he could haue done as Peter did with Annanias and Saphira , haue spoken but the word , and his enemies should haue fallen dead at his foot . But he patiently suffered all , to teach vs that are but seruants , to imitate him that is our master and Lord. If they called him . Belsabub , and he suffered them , why should we take scorne to bée despised , reproached , and ill intreated , and our enemies to insult ouer vs , and to haue their lust fulfilled against vs , euen to take away our liues ? We are but seruants , hée was our Lord , yet he endured ; and shall we thinke our selues better , or deserue to be more frée than he , that was guiltie of no offence against them that thus abused him ? We being culpable of a thousand sinnes against him , and yet hath fréed vs from the guilt and punishment of all ? Yet it behooueth vs to pray as Dauid did : Giue mee not ouer vnto the lust of mine Aduersaries ; For as there were against Christ , so there are false Witnesses risen vp against vs , and such also as speake cruelly : Cruell and wicked men haue commonly attending them , such as will speake and practise what they will haue them for gaine : if they will haue them to accuse any man falsly , they can coine matter ; This man said , If they did destroy the Temple of Ierusalem which was made with hands , he would build it in three daies without hands . Whereas indéed hée said , that if they did destroy the Temple of his body , hee would raise it againe in three daies , as he did . But by this may be obserued the cunning and subtilty of the Deuill , that can and doth prompt his wicked Instruments , how they may peruert the words and actions of the innocent , to a sense cleane contrary to their meaning , and make so false a Glosse vpon it , as if it were truth it selfe ; and will set such an audacious face vpon it , as ( if God deale not with the falsly accused , as hée did for the defence of innocent Susanna ) they will haue their lust of them . Such a false witnesse was perfidious Ziba against Mephibosheth , the sonne of Ionathan , Sauls sonne , who accused him most falsly to Dauid , perswading him that Mephibosheth went about to take from Dauid the kingdome , onely to get Mephibosheths patrimony : as it is commonly the end of all the testimonies false witnesses giue , to gaine outward reward thereby . As the Iewes hired and suborned false witnesses against that most sanctified man Stephen , to put him to death . The like against innocent Naboth by wicked Iezabel , who was likewise stoned , to fulfill the lust of enemies . It is a dangerous thing , for the most innocent man in the world , to fall vnder the testimony of false witnesses . The accused seldome escapes , vnlesse there be a Daniel to examine circumstances to finde out the truth . A false witnesse is one of the six things that God himselfe abhorreth : for of all men he is the most dangerous ; and therefore no maruell , that Dauid hauing such enemies as made no conscience of whatsoeuer deuillish inuention to betray him , and to haue their lust of him , did pray , Giue me not ouer to the lust of mine enemies ; for there are false witnesses risen vp against mee , and such as speake cruelly . Dauid feared more false witnesses than the open force of his enemies ; who when they came vpon him they stumbled and fell ; and therefore was not dismaied if an Host pitched against him . Secret false combinations of enemies accompanied with false witnesses , who can withstand , or auoid ? The tongue which God made in the beginning good , and to be a faithfull witnesse of the heart , the Deuill hath made the instrument of falshood and lies : For now in many , the heart & the tongue are so estranged , as the one vttereth what y e other thinks not , & the other thinks what y e other vtters not . The tongue becomes an instrument to deceiue , which was made to explaine the true meaning of the heart : But where the tongue speakes falsly , the heart cannot be right ; and where the heart is corrupt , the tongue cannot be sound . There was once a confusion of tongues ; not of that part which moueth to frame the voice , for the tongue it selfe remained as before it was ; but inforced to alter the language : but now there séemeth to be a confusion betwéene the tongue and the heart , which should be as one : Both which being so farre disioyned in consent now , as it séemeth to be another confusion of our language . One knew not what another said , when that one language became so changed ; and who vnderstands now what another speakes , when he speakes what he meanes not ? How then can hee bee truly vnderstood what hée speakes ? Men indéed are become ( as it were ) false witnesses against themselues , when the tongue beares witnesse against the heart , and the heart against the tongue . If then we become so confounded in our language , when we call for one thing , we bee offered another ; all good men had néed to craue a diuine Interpreter , who knoweth the heart ; for by the tongue we cannot truly vnderstand what some men meane . And that is the reason so many are at this day deceiued , and vniustly many times condemned ; and therefore not vnfit for euery man , though he obserue to haue no professed enemy , as Dauid seemed to haue , to pray , as Dauid did vnto God , the searcher and disposer of all hearts , and she restrainer of all false tongues , O giue me not ouer to the lust of mine enemies , for there are false witnesses risen vp against mee , and such as speake cruelly . A Prayer , that God will preserue vs from our enemies , that they preuaile not against vs , and to preuent vs of false witnesses . O Most mighty God , Defender of the faithfull , the Protector of them that betake themselues vnder thy protecting hand ; the mightiest among men cannot hurt the least whom thou protectest ; the subtillest cannot circumuent them , whom thou guidest in thine owne waies . Saul could not hurt Dauid , though he pursued him with deadly hatred , pursuing him to take away his life : Thou neuer leftest him to the lust of his enemies : Thou art powerfull , and in respect of thee , my most powerfull and politickest Aduersaries are weake and foolish . O let them not haue their wished desires against me ; though they suborne false witnesses against me , let their false tongues falter in their mouthes : Let their lying lips be shut vp with shame ; and let all those that take malicious counsell against me , and combine together to hurt or to destroy me , be turned enemies one to the other , and let them doe each to other as they intend to doe vnto me . Let their tongues wherewith they thinke to speake falsly against me , cleaue to the roofes of their mouthes . For thou hearest how proudly , hatefully , and disdainfully they speake against me falsly , as if I were their enemy : But thou art a righteous Iudge , and markest theirs and my waies , their thoughts , and their practises and policies , and my simplicitie : None of their inward inuentions , none of their wicked proiects , policies , and secret practises are hid from thee ; and therefore ( Lord ) leaue me not vnto their lust . Confirme my faith in thee ; powre thy grace and holy spirit into the inward parts of my soule , that I sincerely seruing thee , may either win their vnfained friendship , or that thou wilt preuent their malicious deuices against me , and that I may possesse mine owne in peace . Although they now stand vpon the open stage of the world , and sound out the Trumpets of their enuious and slanderous tongues of reproach against me ; And although they suborne false witnesses against me ; let my vprightnesse approue them lyers : Let my course of life so contrary to their false reports , try and approue proue them false witnesses risen vp against me . Though I cannot but confesse against my selfe , not onely vnto thee in secret , but vnto them openly , that I come short of some duties that I ought to performe , yet consider my willing minde to performe them without reproofe . Lord , I am weake in strength , I am not wise enough to deale with the Politicians of this world , I cannot withstand nor finde out the practises that mine enemies contriue against mee , who haue a strong desire to haue their wills & to execute their lust , especially false witnesses being suborned against mee : but giue me not ouer to the lust of mine aduersaries that speake so cruelly against me , falsifying the cause of their hatred as if I had done them iniury , extenuating their owne malice and mischiefe , as if their wicked deuices were lawfull and grounded vpon Iustice , and their violence rather charitable than malicious : what they haue done , and what they intend thou knowest , and how vniustly they afflict me thou seest , who art a God that iudgest right . Rise vp therefore , O Lord , and take my cause into thine owne hand , make their wicked counsells as Achithophels ; for haue they not said in their hearts , Come let vs cut them off from being a people , and let their name bee no more had in remembrance ? In so much as many of them say , There is no helpe for me in thee : Yet Lord I dismay not , for thou art my defence , and in thine appointed time wilt lift vp my head againe ; for saluation belongeth vnto thee , O God , and thou wilt destroy the bloudy and deceitful men . But blessed and preserued shall they bee that truly feare and trust in thee , thy power is seene in weaknesse , and thy helpe in affliction : therefore O Lord , let not mine enemies haue their lust of me . I know thou wilt performe thy promise of my defence in thy good time , therefore will I rest in hope , I will patiently wait for yet a little while , and these wicked men shall not appeare . In the meane time I will commit my cause vnto thee my Lord , my God , my strength and my Redeemer . VERSE 13. I should haue fainted except I had beleeued to see the goodnesse of thee in the land of the liuing . ENemies troubles and afflictions are heauy to bee borne of such as are weake in faith , and haue not perfect patience to beare them , as may appeare by godly Dauid himselfe ; who acknowledgeth that himselfe , though he were a man chosen after Gods owne heart , should haue fainted vnder the malice and fury of his enemies and other afflictions , but y t he beléeued to sée the goodnes of God , namely his timely deliuery in the land of the liuing , euen here before the sonnes of men , where if hée had not found the goodnesse of God towards him , all men would haue thought as his enemies did , that God had vtterly forsaken him for euer : and therfore prayed God in a liuely faith that his defence might here appeare before he were taken hence , no more to be séene , although he knew that after this life hée should bee in a farre more happy and blessed estate than his enemies , but that hee might finde Gods fauour here , to the end that other godly afflicted men , séeing the mercies of God towards him in deliuering him out of his troubles , might by his faith and patience take like godly resolution to depend vpon the power and prouidence of God for their like deliuery . Why art thou cast downe O my soule ( saith Dauid in his troubles ) and so vnquiet within mee ? which argueth , that troubles and afflictions euen to a faithfull man doe at the first much disquiet his heart , like as they that first are committed to prison , they are much disquieted , their hearts faint and are much cast downe , vntill they haue béene for a time enured to their restraint , and then come by little and little to themselues againe ; so doe they that vpon a sudden fall into any affliction as Dauid did , but hauing a little considered that it is the Lords doing , hee could then say vnto his sad soule , Wait on God , for I will yet giue him thanks for the helpe of his presence . This sheweth the strong faith and confidence of Dauid , who although his troubles were so many and heauy , euen at the present , that he was ready to faint vnder them , yet hee waited with a firme assurance , that the time would come wherein hee should reioyce againe and praise God againe for his helpe and certaine deliuery which hee knew was not farre off . This teacheth euery faithfull man in his afflictions and troubles to repaire vnto God in prayer , not to bée daunted or dismaid , nor to disquiet himselfe , but in patience to possesse his soule , waiting the time wherein God hath appointed to deliuer him , for it is a vaine thing and vnprofitable for a man in affliction to goe before the Lords prouidence ; strugling and striuing by sinister and vncommanded meanes to frée himselfe : he doth by that meanes the more intangle himselfe as the Bird in the Net : warranted meanes hee may vse , and those with faithfull prayer vnto GOD to blesse the meanes , for lawfull meanes profit not , vnlesse they be also lawfully done , and that is when and where God is made , not onely a party , but the principall in the meanes . It was a very weake weapon that Dauid vsed against Goliah , who was compleatly armed from the foot to the head , there was but one small part of his whole body vnarmed , and that was the fore part of his head , but God so directed the stone that came out of his sling , that it found that open way to cast that monster of men to the earth . If God had not added strength to Dauids armes , and by his prouidence carried the stone aright , Dauids aime might haue failed the marke ; so whatsoeuer means we vse , either in preuenting or easing our selues in any kinde of affliction , if our hearts be not seasoned with faith in God , ioined with praier , we may misse of our hope , and so faint in the expectation of our deliuery ; and therefore saith Dauid , I should haue fainted except I had beleeued to see the goodnesse of the Lord. Except I had depended on his prouidence for my deliuery from mine enemies , and had taken hold and beene assured of the true performance of his promises to ease me of mine afflictions , I should haue sunke vnder the burthen of my troubles . God who is our Father is goodnesse it selfe , of whom and from whom wee obtaine all things through faith in his Sonne : by him we liue , moue and haue our being ; and therefore there is none , in whom or by whom wée should séeke helpe in troubles , but in God alone . He is our hope and strength , and helpe in troubles ready to bee found : Therefore ( saith Dauid ) I will neither faint nor feare : and againe , my defence is in God , who preserueth the vpright in heart . He is God , and none besides ; he is mighty , and none else ; Why then should we faint in any troubles ? Why should wee bee daunted , though enemies rise vp against vs ? Séeing this God is our God , whose goodnesse , helpe and deliuery ( if we beléeue ) we shall sée , and our very enemies shall sée it euen here , here in this vale of misery amongst the sons of men , he shall be our guide and defence vnto death . Unbeléefe is a most dangerous disease in the heart of man , nothing succeedeth comfortably vnto them that beléeue not in God : good things vnto vnbeléeuers turne to euill . As vnto a raw , crude , & a stomack ouercome with superfluous humors , the best meat turnes to increase their disease ; so to an vnfaithfull man all things worke together to the increase of Gods iudgements against him . As to the sonnes in law of Lot in Sodome , who would not beléeue the Word of God declared by Lot , for the confusion of the City perished . So the children of Israel , to whom God had promised to giue the Land of Canaan , in their iourney towards it , did not onely not beléeue the Lord , but murmured against him saying , Who shall giue vs flesh to eat ? would God we had died in the land of Aegyt , or in this Wildernesse : would God wee were dead , were it not better for vs to turne into Aegypt ? With many such reproachful , murmurous & faithlesse obiurgations , as well against God himselfe as against Moses and Aaron : but for their infidelity , faintings & murmurings , God answered their impious desires to die , he destroyed them in the Wildernes in his heauy displeasure . The frailty of a faithlesse man is great , he can beare no troubles , hee can endure no afflictions with any kinde of patience , because hée hath no true and sound vnderstanding of God and his prouidence . He thinkes if he prosper , and by his naturall policy and meanes , can preuent dangers and troubles , or hauing them can vse sinister meanes to ease them , hée ascribes it to his owne carnall wisdome ; but when that preuaileth not , but that hée is pinched and déeply plunged in distresses and miseries which he cannot ease ; then hee begins to faint and to murmur and cry , Who shall giue mee flesh to eat ? How shall I get mony to supply my wants ? Would God I had died when I was young ; would God I were dead , and the like . The troubles and afflictions of the wicked and the godly differ not in the outward shew : the wicked may bee poore , so may the most godly : they may haue like outward crosses and afflictions , but their bearing of them is vnequall ; the wicked , as before is said , faint and fume , and murmur , and grudge at euery small crosse or affliction : and although they heare the promises of God , who is ready to helpe , yet they beléeue them not . They can bee assured of nothing that hangs vpon Gods promises : they would think , and speake , and obiect against God , as that Prince in Samaria did , when Elisha foretold from the mouth of God plenty to that distressed and besieged City : Though the Lord ( said hee ) would make windowes in the Heauen , could this come to passe ? So incredulous are men without sound faith , that once downe , they thinke they shall neuer rise ; once in trouble , they shall neuer haue ease : and this is the cause that men séeming faithfull , faint vnder their crosses , and despaire in their afflictions : but it is otherwise with the truly faithfull indéed , who know by the foretelling of the Spirit of God in his Word , that troubles attend the godly as the shadow the body ; and therefore prepare themselues before hand for them , and reioyce in them , in as much as they are partakers here of Christs sufferings : So they are likewise assured , that when his glory shall appeare , they also shall appeare with him in glory ; yet the most faithfull may haue a kinde of fearefulnesse and fainting for a time , but not such as shall preuaile , but they will soone ouercome all such faithlesse qualmes by a liuely apprehension of Gods ready helpe through faith ; and then they may indéed say as Dauid did , I should haue fainted except I had beleeued to see the goodnesse of the Lord in the land of the liuing . There is none of himselfe so strong , but when troubles and afflictions come will faint if faith in God faile them . A Prayer that God will not forsake vs in our troubles , and that our faith faile not . HAd I not taken hold ( O God ) of thy louing promises , and beleeued thy Word , I should haue fainted , and yet should faint vnder my troubles , if I did not beleeue that thou , O Lord , knowest my troubles , and that mine afflictions are not hid from thee ; thou hast promised to be a refuge for the poore , a refuge in due time euen in affliction : keepe me , O Lord , as the apple of thine eye according to thy promise , hide me vnder the shadow of thy wings from the wicked that oppresse me . I haue called vpon thee in my troubles , O Lord , and cried vnto thee , my God , and thou hast heard me and holpen mee , yea when I haue beene ready vtterly to haue fainted , I haue cried vnto thee and thou hast redeemed mee and deliuered me . Those mercies of thine , O Lord , remember still , renue them euermore towards mee , for I stand in continuall need of thy continuall presence . Thy goodnesse is great , O Lord , which thou hast laid vp for them that feare thee , and done to them that trust in thee , euen before the sonnes of men . I haue felt thy fauour , and formerly tasted of thy loue . How could I but haue fainted , but that I still beleeued to bee partaker of thy goodnesse and mercy in my troubles ? Thou , O Lord , art my secret place , thou preseruest me in trouble , and compassest me about with ioyfull deliuerance , therefore will I not faint , knowing that thine eies are vpon mee , and thine eare open vnto my prayers . I trust in thee , I will not bee afraid what man can doe vnto me . Thou Lord hast said concerning the faithfull ; hee shall call vpon mee and I will heare him , so that both my prayers and thy hearing are both thine owne gifts . Nay , thou addest further , Lord , I will bee with him in trouble , I will deliuer him and glorifie him . O why should I feare then or faint , seeing thou art pleased to be with me in my troubles , as to take part as it were with me of mine afflictiōs : wonderfull and vnspeakable , O Lord , is the extent of thy power , and wonderfull the limits of thy loue ; impossible it is to finde out the depth of thy compassions towards thy children ; thou hearest vs before we call , thou giuest before wee aske , thou helpest vs before wee cry , thou giuest vs power to call , thou teachest vs what to aske , and thou euen meetest vs when we are but euen comming vnto thee . Thus gracious hast thou euer beene , O Lord , thus gracious thou art , and thus gracious wi lt thou shew thy selfe vnto them that beleeue to see and taste of thy goodnesse , euen vnto the end of the world ; and as thou art gracious , so art thou absolute in wisdome ; thou knowest how to releeue the distressed , and how to comfort the afflicted , yea when they are ready to faint , and to giue ouer any more to call for helpe , being as it were hoarse with crying as Dauid was , thou giuest them of thy water of life , and it reuiueth the fainting soules , and strengthneth the weake spirits that g●oane vnder the burthen of any calamity or trouble . Strengthen mee therefore with thy grace , O Lord , I shall not then faint nor feare , for my sure defence is in thee , who wilt in time bring the malice of mine enemies to an end ; and as I beleeue , so shall I see thy goodnesse in the land of the liuing : for thou that hast promised it art iust of thy promises , and powerfull to performe what thou hast said . Therefore euen here I doe meerely beleeue to receiue at thy hands free release and pardon of all that hath beene the ground of my troubles and cause of my miseries . Grant mee Lord freedome from mine enemies , and restitution of what I haue beene depriued of by any of them : then shall they finde that I haue not onely not fainted , but beleeued to see and haue seene thy goodnesse , O Lord , euen here in the Land of the liuing , where euen mine enemies and my soes shall witnesse that I haue not beleeued in thee my God in vaine . VERSE 14. Hope in the Lord , be strong , and he shall comfort thine heart , and trust in the Lord. THis verse is a fit and comfortable conclusion of this Psalme ; shewing herein that Dauid in all his troubles depended onely on God ; and by his owne experience encourageth himselfe and all other men in all kindes of troubles and afflictions to doe the like ; and then , as he found they shall finde , that God will neuer faile nor forsake them that truly trust in him . Though Dauid say héere , Hope in the Lord ; he speaks not to the encouragement of other men , excluding himselfe : but rather stirreth 〈◊〉 his owne soule , his faith and affections ; as if hee should haue said , O my soule , hope in the Lord : Thou hast proued the goodnesse of the Lord sufficiently in all thy troubles : Thine enemies haue not preuailed against thée : Thy foes haue not had their lust of thee ; therefore as thou hast heretofore hoped ; so still hope in the Lord , faint not , but be strong ; be not afraid whatsoeuer befalleth thée , or whosoeuer assaileth thée , be not dismaied ; for he that hath hitherunto béene thy helper and refuge , will neuer leaue thée nor forsake thée , if thou hope in him and be strong in ●●ith . And though thou be in danger , in trouble , and in whatsoeuer affliction , and séest no deliuery present ; trust in the Lord , and hée will deliuer thée and comfort thine heart : For if in trouble and danger there were instant deliuery , there were no place for Hope ; for Hope is of things not séene , not of things presently enioyed . Wherefore Dauid exhorts himselfe ( as it were ) and others to wait on God for their deliuery out of their miseries & troubles , through faith . Hope in the Lord , wait on God with faithfull patience : Grudge not though troubles arise , though crosses come , and afflictions befall thée ; be strong , be constant , take courage , murmur not , fret not , disquiet not thy selfe , but be strong , and trust in the Lord. There are some , no doubt , that can beare troubles , nay fortures , with a séeming inuincible patience in an ill cause ; carying themselues with such a valorous force of spirit , as if they had the very Quintessence of faith , and an vndaunted hope ; as wée may reade of Reualiack , Balthasar , and other murtherers of Kings . It is but a patience without true patience ; for without obedience to Gods precepts , there is no true religion ; without true religion , there can bee no true faith ; without true faith , no true patience ; and therefore that patience that is shewed in such , and like capitall murtherers , howsoeuer constantly they may séeme to endure their torments , it is but the delusion Satan , that while they are yet breathing , doth stand to animate them to that séeming patience , and resolution outward , which ( the parties being dead ) their consciences shall neuer approue , but their last gaspe shall carrie that horror with it , that if it might after outwardly appeare , would manifestly testifie , that as the cause for which they suffered , was in it selfe wicked , their punishments legally and iustly deserued and inflicted ; their patience would shew it selfe a kinde of desperate running head-long into their owne perdition : Leauing then these men to their owne Diabolicall strength , let vs hope in the Lord , let vs pray to become strong in him , faithfull in him , and truly patient in him in all our sufferings , for there is no commendable suffering for euill doing ; and therefore saith S. Paul , speaking to the faithfull : Let none of you suffer as a murderer or a theefe , &c. But if any man suffer as a Christian , namely for Christs Gospels sake , and for well doing , let him not be ashamed , but let him glorifie God in this behalfe , namely , that he is accounted worthy to suffer for the truth of Christ. Hope in the Lord ; Here is our confidence : Bee strong ; here is our constancy : And he shall comfort thine heart ; Here is the end of Hope and strength , comfort of the heart . Whosoeuer then hopeth of helpe from any inferior creature , nay , from an Angell in heauen , and excludes God ; or standeth vpon his owne strength , wealth , wisdome , friends , or worldly policy , and thinketh by these , or any of these to be freed from danger , eased in troubles , or reléeued in want , exempting God ; nay , if hée take not the counsell of God , by the direction of his word and prayer ; his hope will proue but a shadow , and his strength as the strength of a Bull-rush . Dauid bendeth his eies from all these , to the loue , power , and prouidence of God , in whom and whose aid he onely taketh for his strength : assuring himselfe , that he will not onely send him outward reléefe according to his hope ; but with inward ioy and consolation comfort his heart : Therefore doth he encourage himselfe and others , to hope in the Lord , and not in carnall meanes : To bee strong in faith in God , not in y e strength of humane aid . God must be totally our hope & strength , or else he will be no part : for a hope that is partly in God , and partly in other meanes , is not the hope that tieth the promise of the true comfort , but that hope that is confirmed and made strong by faith . To this hope is a promise annexed , that when dangers , enemies and troubles , beset a man round about , though he want things necessary , though sicknesse afflict him , though crosses without and griefes within doe oppresse him , though friends saile him , and euery thing séeme to goe against him , and he be depriued of all visible meanes to escape ; there remaineth yet hope in the Lord to be patient , and not to faint . This hope is the gift of God : But there is a hope that is common to carnall men . They hope vpon some probabilities séene , or conceiued : As the hope of a son for the inheritance of a father or a friend , for something vpon death to be giuen them , and the like . This is not that hope that Dauid meanes , when he saies hope ; but a certaine kinde of vncertaine expectation of things desired . But Dauids hope is a sauing hope , necessarily ioyned with saith and a patient waiting : For that which we stedfastly beléeue shall come to passe ; and in nothing is the force of faith and hope more séene or felt , than in affliction and trials : For these bring forth patience , and patience experience , and experience hope ; which maketh the godly to reioyce in tribulation , wherein is glory and no shame : whereas in carnall hope there is often shame and seldome glory . Saint Paul was so farre from being ashamed of his afflictions , as he gloried in them , for the hopes sake that is set before vs all , of a most excellent issue , and end of our hope ; and as through the holy Ghost , the God of hope plentifully filled Paul with ioy and strength , euen in his afflictions , and with peace in beleeuing the promises , whereby he abounded in hope , that all his troubles , trialls , and afflictions should end with comfort ; So let vs pray vnto the same God of hope to be filled with like hope , that our afflictions may likewise end in comfort ; which though we presently possesse not , yet let vs with that blessed Apostle , with patience wait for it . But Pauls hope and patience aimed to heauenly , not to earthly accomplishments ; not looking for the euent of his hope in this life : How then may his hope of heauenly glory , and Dauids hope to be defended and reléeued here in the land of the liuing concurre ? They may well stand together : Euen as Christ by healing of corporall diseases , made men heauenly minded , and cleane by forgiuing their sinnes ; so Dauid praied not so simply for corporall deliuerie , but he praied also for the light of the truth , that he might dwell in the Temple of God , for mercy , and the like . And although Paul séemed by his words to hope onely for heauenly glory , necessaries for this life were necessarily included . He that duly and truly praies for heauenly , cannot be frustrate of earthly : and he that praies faithfully for earthly , cannot but therewith ioyne heauenly blessings ; for true and sincere hope includes both . He therefore that through faith in Christ doth hope in the Lord , and becommeth strong in him : Hee will comfort his heart with the supply both of heauenly and earthly blessings . As it is lawfull for vs to pray vnto God for corporall necessaries ; so are wée bound to hope and wait for them . Without hope of victory Dauid would neuer haue entred the combat with Goliah . Wée must therefore hope in the Lord and bee strong , trusting in God , and our hearts shall bee comforted . We may not looke backe or about vs for helpe , our helpe commeth from heauen ; therefore must we not hope , and hope a hope partly from aboue , and partly from beneath ; but our hope must bée in God alone : yet not to contemne or despise the inferior meanes that God vseth here below , as his Instruments for our good ; in whom wée may haue a kinde of hope , as Dauid had in Ionathan , that he would deale faithfully with him in the matter of Saul his father : so may wée hope in man : but our confidence must be in God alone . What God hath promised in his Word , he will assuredly performe to them that truly beléeue . And that did Dauid finde , euen when the Crowne was like to bée taken from his head : Hee fainted not , but held fast by the accustomed loue and help of God , and became strong in faith , euen when his enemies were in their fiercest fury against him . He waited still , vsing little or no other resistance against his enemies , than feruent praier to God , and his counsell : and his expectation in patience was not in vaine ; for the Lord subdued his enemies without the great force of Dauid ; and thereupon he tooke courage , he hoped in the Lord , he was strong in faith , and the Lord did comfort his heart . He sought not as the wicked doe , sinister and forbidden meanes to be deliuered : For when Saul his mortall enemy pursued him with deadly malice to take away his life ; yet when Saul fell into his hands , and had him twice in his power , and might haue ended the quarrell , and fréed himselfe of danger , he would not doe it , no , though he might haue made present way for himselfe to the kingdome , whose it was after Saul : yet neither his owne perill wherein hée daily stood , through the malice and fury of Saul , nor his owne future right to the Crowne could moue him to touch the Lords anointed ; contrary to the minds of many ambitious men , both of former and latter ages , who are loth to let slip any opportunitie offered , be it neuer so vniust , to aduance their greatnesse . But Dauid staid himselfe vpon hope , that God who had so often deliuered him , would still doe it without any vnlawfull meanes of his owne , and in his time appointed would aduance him as he had promised , and therefore waited the time with patience , comforting his heart in the middest of his dangers . And long it was not before he came lawfully to that which before he might and would not , because hée hoped in God whom he knew he should haue offended , if he had taken the counsel of some that aduised him . There is no hope to that hope whereunto Dauid encourageth himselfe & others , no strength to that strength : and no mans heart can bée truly comforted , but by the comfort wherewith he affirmeth his heart was comforted : therefore chéereth he vp his owne soule with this holy resolution , to hope in the Lord , with this heauenly strength , to be strong in the Lord , and with that comfort wherewith he was comforted of the Lord. There is a hope that is vaine , a strength that is weake , and a comfort that is but counterfeit . Let vs then take hold of that hope , & that strength , and that comfort that is of God , and trust in him : So shall we not néed to be afraid of enemies , to faint in afflictions , but shall be sure to finde comfort in all our troubles . Salomon saith , that hope that is deferred , is the fainting of the heart ; but that is but to the faint-hearted : For if we wait not , it is no hope ; but if we abide with patience Gods appointed time , we shall enioy what we hope for : And when the desire commeth it is a tree of life . And Dauid hauing often gathered the fruit of this trée , and fed thereon when he fainted , he giues here of the same fruit to others ; Hope ( saith he ) in the Lord , bee strong , be not faint-hearted , though hope be deferred : for comming the thing we hope for will tarry no longer than a conuenient time , and then it will comfort the heart . Hope groweth strong , by the effects of Gods goodnesse formerly hoped for , and had : which Saint Paul affirmeth , encouraging the Corinthians as Dauid did himselfe and others , To hope , to be strong , to trust in the Lord , and to lay hold vpon the hope that is set before vs , which hope we haue as an anker of the soule , sure and stedfast . And this is the comfort of the heart that Dauid meaneth , euen our faith in God , whereby wée take hold of the assured performance of his promises , not onely of temporall and corporall , but of spirituall and celestiall blessings : And the patient waiting for them is our Hope . How then can it bee , that God who hath promised vnto the faithfull the life to come , that with patience in hope wait for it vnder the crosse , should not consider & regard their dangers , troubles , afflictions , euen in this life ? For if he haue giuen his Sonne to die for our sinnes , how should he not with him giue vs all things to enioy ? Though wée must wait his time ▪ he is not slacke as some men count slacknesse , but is alwaies ready and at hand ; he that hath promised , hee is faithfull and true . Though the vnfaithfull will not take his word , not his hand , not his oath ; the faithfull know and are assured , that he will neuer faile them , nor forsake them ; Therefore hope in the Lord , be strong , and he will comfort thine heart : And trust in the Lord. A Prayer for strength , patience , and hope in troubles . O Father , possessor of Heauen and Earth , and the disposer and preseruer of them and of all things within the same , the fountaine of all perfect hope , the giuer of patience , and maintainer of our strength ; thou knowest my troubles , and beholdest mine afflictions , and what and how many they are , and how burthensome vnto mee thy weake creature : in stead therefore of my weake ability , giue mee thy preuailing strength , giue me hope in thee , let mee be strong in thee , let my comfort be of thee , and let me truly trust in thee , then shall I with patience beare these and whatsoeuer troubles it shall please thee to lay vpon me . Arme mee with faith , O Lord , that I trusting in thy defence may not sinke vnder the weight of my troubles importable to flesh and bloud ; thou hast promised to bee the God of my saluation , so shall nothing hurt mee ; my glory , so nothing shall disgrace me ; my rocke and my strength , so nothing shall moue mee nor remoue mee from my trust in thee . I am thine , saue mee , keepe me as the apple of thine eye , hide me vnder the shadow of thy protecting wings , then shall no enemy annoy mee , no trouble dismay mee , nor affliction or feare shall cast mee downe : by thee I shall withstand or escape the fury , force , & fraud of all my foes ; by thee I shall bee timely releeued in all my necessities , and in thee shall I bee comforted in all mine afflictions : I will not feare , thou art my God ; I will not faint , thou art the comfort of my heart : Let mee still taste of thy goodnesse , and behold thy saluation ; in hope let mee hold fast by thee , in faith let me be strong in thee , with comfort let mee reioyce and be glad in thee . Continue thy mercies towards mee , O Lord , for my soule trusteth in thee , knowing and confessing that I haue no other Comforter but thee , no Defender but thee , nor any Helper but thee : Forsake me not therefore , O my God , in my greatest need ; send from Heauen and saue me , for all power belongeth vnto thee , therefore doth my soule cleaue vnto thee , it longeth and thirsteth for thy saluation . O let mee plentifully taste how sweet thy goodnesse is ; thy goodnesse appeared in my creation , more in my redemption , but most in mine election ; thou formedst me in the wombe , thou broughtest me thence , giuing me hope euen from my Mothers brest , and I was euen then cast vpon thy prouidence , therefore leaue me not nor be farre from mee now trouble is befalne mee ; but as thou hast taken charge of me from the beginning , so continue still to defend me , for I haue none besides thee to helpe me , therefore cast I my burthen vpon thee , for thou hast taken vpon thee to nourish me . In thee , O Lord , I trust , let mee neuer be ashamed nor confounded , deliuer me according to thy promise , for thou art my hope , O Lord , in thee haue I trusted from my youth . Let my prayers , O Lord , enter into thy presence , heare me and helpe me , let nothing hinder the worke of thy mercies towards me ▪ not mine vnworthinesse , O Lord , but accept me worthy in thy most worthy ; then shall not the weaknesse of my faith diminish my hope , nor extenuate my strength , nor depriue me of my comfort in thee ; but my faith , hope , strength and comfort shall increase more and more , and patience shal● haue it perfect working in me , to wait vntill thine appointed time come for my deliuery out of some of my troubles , for I endure many , O Lord , and the least of them of weight more than sufficient to presse mee downe vnlesse thou support mee , yet I acknowledge them easie in comparison of my euill deseruings . O pardon mine offences , cleanse me of my sinnes , and make mee vpright in thy waies ; then shall I with perfect patience beare my troubles and rest in hope vntill it shall please thee to ease me of my troubles , or to bring them to an end , which grant gracious Lord God in Iesus Christ , to whom with thee and the holy Ghost , be honour , power ▪ and praise for euermore . Amen . A Prayer for forgiuenesse of sinnes , reformation of life , and comfort in affliction . O My God my God , hide not thy face from mee , stop not thine eares at my prayers , and refuse not to heare the words of my complaint ; though I cannot but confesse , O Lord , against my selfe , that by reason of my sins I haue deserued thy displeasure , and that in so high a measure , as if thou shouldest vtterly confound me , yet were there no iniustice in thee , for the euills that I haue committed , and the good duties I haue omitted , in thy seuere iustice deserue the same ; but Lord looke not so narrowly into my waies as to obserue and register against me euery sinne committed and euery duty omitted by me , knowing that I am by nature corrupt and sinfull , as all my fathers were . Lord , what were Abraham , Izaak , Iaacob , Iob , Noah , Lot , Moses , Eliah , or Dauid , though a man chosen after thine owne heart ? Paul that elect vessell , but men by nature carnall , and euen sold vnder sinne , vntill thou of thine owne free mercy vouchsafedst to infuse heauenly wisdome into their hearts , and diuine graces into their soules ? vntill thou diddest fully season them aboue others by thy holy Spirit , yet Lord thou knowest , that euen these select vessels of thine were not without their owne naturall infirmities . They stood not vprightly by their owne strength , but by thee ; if they had had will and power of and in themselues to worke righteousnes , they might haue had whereof to boast , but not with thee ; but being only supported by thee , they gaue the sole glory to thee . Seeing then , gracious Father , that all our most godly fore-fathers had their defects by nature , and their perfection through thy grace ; I being corrupt , as they were by nature borne corrupt , and brought forth the fruits of corruption vntill thou begattest them anew by thy Spirit , what differ I from them by nature ? And therefore , Lord , as they became holy , not of themselues but by thee ; so canst thou make me holy , as they were holy , by the same grace . There is none , O Lord , that by his owne wisdome is capable of that wisdome whereby to know thee aright , how much lesse able by his owne power to performe that obedience which may make him accepted of thee ? If then it be , as indeed it is , of thine owne free mercy and grace , that any man becomes wise in thee and righteous before thee , who hath cause to boast of his owne merit ? Or who needs despaire of his owne vnworthinesse , seeing thou art equally mercifull to all whom thou hast called and accepted into the number of them that shall be saued ? O send downe , send downe from Heauen , that thy sanctifying Spirit into my heart , that that liuely faith whereby our most godly fore-fathers were accepted of thee , may be more and more inkindled , and breake forth into a holy flame of godlinesse and zeale , and my whole man be changed into the same image of sanctity , which appeared in them in whom thou most delightest ; then thou my God , now deseruedly offended with me for my sinnes past , shalt bee so fully reconciled vnto me againe , though not by my best renued workes , which are and will be for euer here imperfect ; but through the merits and mediation of thine owne and onely Sonne , whose death is my life , and thy mercies in him my saluation . This is my hope , O Lord , though I bee yet in the estate of corruption , and enforced to vndergoe infinite infirmities of body and minde by nature . Thou who art the God of Abraham , and of all our godly fore-fathers dead to the world , art no lesse the same God vnto those that are thine yet liuing in the world . And as they already dissolued , are now in glory with thee in the Heauens , so confirme my faith in thee and order my waies , that I being likewise dissolued through Christ my Redeemer , may be also glorified with them , and with them giue glory to thee . Make me therefore , gracious Father , to abound here , as they here abounded in all spirituall graces and heauenly vertues , that I may finde thee a like louing father vnto me , as thou wert a father vnto Abraham , and a helping God , as thou wert vnto Iaacob , and then shall I offer , euen here , the sacrifice of vnfained praise vnto thy name , and make mine humble prayers vnto thee , in his name whose death and mediation thou acceptest aboue all other whatsoeuer sacrifices . O accept that his sacrifice , made once for all , for all beleeuers ; it is sufficient , Lord , to purge me from all my sins that formerly haue offended thee , and to keepe mee from future wilfully displeasing thee . My sinnes , O Lord , I doe confesse haue worthily moued thee to correct me : I feele thy rod , but the rod of a louing father , not to confound me , but to confirme me , not to destroy me , but to saue me . O let me not faint vnder thy correcting hand , which thou hast promised shall be no more heauily laid vpon mee than I shall be able to beare . Let not therefore , Lord , my faith faile me , but let perfect patience haue it effectuall working in me ; then whatsoeuer it shall please thee to appoint mee to beare , I shall beare it , for my heart through thy grace is prepared to obey thee . Thou hast beene euer my helper since I was borne , thou hast vpholden me , sustained and relieued mee , O forsake me not now when all carnall helpe faileth me . There is no certaine hope in the helpe of man ; though he promise , he may be vnable or vnwilling to performe ; if he yeeld me helpe it is of thee , and among thy promised meanes of helpe ; and nothing hindreth the performance of thy promise of helping mee , but the weaknesse of my faith in not stedfastly beleeuing , mine impatience in not willingly bearing , and my want of liuely hope in not contentedly waiting thine owne good time in effecting what thou hast promised . Yet I haue hope , louing Father , that comming , thy helpe will come , and that in a time most cōuenient in thine owne wisdome , although through mine infirmity I thinke it long , but when it commeth , it shall be as a Well , not only of releeuing but of liuing water , springing vp not onely to my corporall comfort , but to my spirituall & eternall glory . In the meane time , O Lord , let mee euermore taste of thy goodnesse , that I faint not vnder the burthen of my troubles , but as thou hast worthily corrected me , so vouchsafe mercifully to relieue me . In hope and assurance of this thy mercy , O Lord , I commend and commit my selfe , my soule and body , vnto thy fatherly disposing , for thou hast promised to take care of me , therefore cast I my care vpon thee , not as carelesse of mine owne duty , but in a liuely faith going forward , waiting thy leisure and thy good pleasure , when thou wilt come and how thou wilt deliuer me , O Lord , make no long tarrying , Amen . An effectuall Prayer for forgiuenesse of sinnes . O Lord , when I doe consider the account that I am to make for the time which I haue so sinfully spent in this life , and how I haue walked here as in a Wildernesse of all impieties : I feele my conscience burthened with so heauy a weight of feare and trembling , that I am cast downe as into a gulph of ineuitable danger , and know not which way to turne mee with any hope of comfort : if I turne me to the consideration of my best workes , I finde them rather to aggrauate than to extenuate my feare : if I appeale vnto thee as thou art a seuere Iudge , I shall be condemned in thy iust iudgement ; I therfore as the prodigall son , doe vpon the knees of mine vnfained heart fall downe before thee , imploring mercy though I deserue it not ; but Lord , I know that in thy seuerest iustice thou art accustomed to remember mercy , and in thy hottest displeasure thou shewest compassion euen to greatest sinners , euen vpon their vnfained desire to repent : how much more vpon their actuall and sincere repentance , especially of such as through a liuely faith take hold of Christ , who hath taken vpon him to stand betweene thy iustice and a sinner . O accept his death and merits for the forgiuenesse of my sinnes , who by reason of them am become deepely indangered and indebted vnto thee . And if thou shouldest exact the vttermost farthing at my hands , I were neuer able to make the least satisfaction ; and the more hardly can I answer the committing of so many sinnes , and the omitting of so many good duties , by how much I haue receiued a great measure , yea many talents of grace , and a great portion of heauenly knowledge at thy hands , which I should haue vsed , not onely to the good of mine owne soule , and comfort of mine owne conscience , but to the increase of spirituall knowledge in others , whom I should haue endeuoured to haue drawne to the obedience of thy will by the example of mine obedience . Alas , good Father , such hath beene the neglect of my duty in this behalfe , that I haue not onely laid these heauenly treasures vnder the earthly corruption of mine owne heart , but haue laid out the wicked dregs of originall sin , and haue therewith gained vnto my selfe infinite iniquities and innumerable actuall sinnes , in so much as iniustice thou maist condemne me as a most vnprofitable disposer of thy manifold graces : and the more , good Father , by how much I haue not onely sinned my selfe , and that oftentimes , as it were , with a high hand , but in alluring and stirring vp others to sinne by mine example ; nay Lord , many times by mine owne instigation , and thereby the more dangerously drawne downe thy displeasure vpon my selfe , and them that haue sinned by the example of my sinne . Lord , what shall I say to excuse me ? What shall I bring vnto thee to appease thee ? If I say the corruption of mine owne nature prouoked mee , and I did sinne ; thou hast commanded mee to mortifie the deeds of my corrupt flesh by thy Spirit . If I pleade that the world allured mee and I did sinne , thou hast forbidden mee to loue the world or the things in the world : if I say Satan inticed me , and I did sinne , thou hast commanded me to resist Satan and his tentations , so that though I plead with Adam , that my Heuah , my carnall part that thou gauest me , did moue me and I did sinne , it will be no excuse for mee ; if I say the world allured , or Satan tempted me , it booteth me not : and therefore , Father , I cannot but freely confesse against my selfe , that I , euen I haue sinned , and done all these euills against thee , against thee , O Lord , I haue sinned , & against my selfe , and haue deseruedly stirred vp thy displeasure against me , and in thy displeasure is death . This , this , O Lord , is the gaine that my sinnes haue gotten , not onely a dissolution of the soule and body due to all flesh : but the death of body and soule due onely to impenitent sinners , among whom I , euen I , acknowledge my selfe worthy to bee numbred without thy mercy . For who hath power , Lord , by his owne corrupt nature to repent ? By nature , Lord , I sinne : How can I by the same sinfull part , repent of that wherein nature it selfe delighteth ? A fountaine bringeth not forth bitter water and sweet : How then Lord can I bring forth true repentance out of a corrupt heart , as it is corrupt ? Yet Lord , though my heart bee corrupt by nature , being made in part sincere and holy by thy grace , it shall so farre forth worke repentance , as is thy grace powerfull and effectuall in me . So that though sinne by nature dwell in me , by thy grace may sanctity also ; as Esau and Iaakob in Rebeccahs wombe , striuing for superiority . Therefore , good Father , as Esau the elder , gaue place and became seruant to Iaakob : So let sinne , which is in me the first borne , giue place in mee vnto sanctity : And let sanctity haue the sole dominion in my heart , then shall my heart bring forth the good fruits of a godly life : though while I liue here , the weeds of corruption will also grow ; but Lord , let them not ouergrow the good seed of thy spirit : but let them wither and die before they grow vp to beare any fruit vnto death . But feed me now at the last with the most wholesome fruits of thy spirit , and giue me grace to expresse my sorrow for my sins that I haue done with an inward relenting heart , grieued that euer I contriued sin in my inward thoughts , that euer I acted it , or consented vnto it . Lord see and behold my sorrow for my sins , if it bring not forth sincere repentance , water it so with thy mollifying spirit , that it may worke in mee that which may testifie that I repent indeed : so that sinne may become loathsome vnto me , and sanctitie sweet . And although while I carrie about me this vnholy lump of earth , my best exercises cannot but sauour of the fountaine from whence they flow ; if of corruption , corruptly ; if of thy spirit , heauenly . O season therefore my heart , O Lord , my soule and whole man with thy spirit , that whatsoeuer I thinke , speake , or doe , may sauour from aboue , that I may feele in my heart and soule a true and liuely detestation of whatsoeuer sauoureth of the loue of this world ; as the lust of the flesh , the lust of the eies , and the pride of life . Giue me strength to performe all perfect obedience in all righteousnesse , euen to the forgetting of sinne . And yet to remember my sinnes past , and to repent them , that thou my louing Father , before whose presence I presently stand , maiest bee pleased to turne thy louing and fatherly countenance in mercy towards me , in the merits and mediation of Christ my Reedeemer . Let these mine humble petitions , O Lord , ascend vp vnto thee ; and let the infallible tokens of thy mercies appeare towards mee : that my heart now cast downe for feare of thy iudgements , may bee againe lifted vp , feeling the inward testimonies of thy mercies in Christ. To whom with thee and the holy Ghost , be all honour , praise , and glory . A Praier for the morning , with thankes for rest and safetie . O Father , mercifull and euermore louing in Iesus Christ , who this night past hast beene a powerfull and prouident Watch-man ouer me , euen when by the deadnesse of sleepe I was depriued , euen of sense , care or feare of any danger , which yet without thy preseruation and prouidence , might suddenly haue seized vpon me , and that by infinite meanes : For , Lord , thou knowest what a malicious and watchfull Aduersary we haue , who is attended on by a troupe of infernall Ministers that hourely seeke by some meanes to surprize vs : Besides the corruption of our owne nature , that is alwaies working in vs sinfull thoughts , vncleane desires , and most vngodly affections : mouing vs in our night-wakings ( in stead of holy meditation and godly praier ) to purpose the committing of infinite sorts of sinnes , when we enter into the day , hauing no meanes to preuent the execution of most sinfull actions , but by thine owne most gracious working holy feare and godly obedience in our hearts : Wherefore , louing Father , I come this morning into thy holy presence , from which I cannot hide mee , and vpon the knees of my heart I vnfainedly intreat thee , that as it hath pleased thee this night to preserue me , and giuing me comfortable rest and sleepe in safetie ; so thou wilt be pleased to watch ouer mee this day that no danger befall me , either in body , soule , or any thing belonging vnto me ; But that I may be so led vnder the pauilion of thy protection , guided by thy spirit , that neither in thought , word or deed I may offend thee ; endeuouring to performe all holy and heauenly duties vnto thee my God , who for all thy mercies requirest onely pure and sincere obedience , which is also thy gift : for none by his owne power can thinke a good thought , much lesse Lord , worke any thing pleasing vnto thee , but the contrary : therefore disclaime I all mine owne merit , and cleaue onely vnto thy mercy in Iesus Christ ; Humbly beseeching thee for his sake to take charge of me this day : preuent the malicious intentions of Satan and his ministers : mortifie mine owne sinfull affections , and infuse into my heart all diuine graces , that my waies this day may nothing sauour of sinne , but of sanctitie . And as I haue by thee safely passed this night ; so I may begin , continue and end this day , and all the daies of my life , in thy faith , feare , and obedience . And that in all mine actions whereunto I am bound by my place and calling , I may so walke and so performe them , as that thy blessing● may accompany whatsoeuer I endeuour . Giue me Lord an vpright heart , asking ; and let me euer receiue counsell from thee , to be guided in whatsoeuer I purpose : that so prospering , the glory may bee thine , to whom all power , wisdome , strength , and glory belongeth , Amen . A Praier to be vsed before a man goes to his rest . LOrd , as it hath now pleased thee to bring mee in safetie to the end of this day , and hast therein by many blessings testified thy fatherly care ouer me : so let my heart within me through faith , and faithfull obedience , testifie mine vnfained thankfulnesse to thee . The light of this day hath afforded vnto mee that benefit which the darknesse of the night could not , though to thee the day and night are of equall light ; for with thee is no darknesse at all . But to me , as I am blinde by nature , the day and night are of like darknesse and obscuritie : though the light of the day discouer visible creatures , yet as long as the darkenesse of the ignorance of heauenly things possesseth my inward parts , I see not at all as I ought to see : the light of the day doth administer vnto my corporall eies many outward obiects , which often causeth me inwardly to erre , and outwardly to goe astray , as the sinnes which I haue this day committed , by the miscarriage of mine eye may witnesse against me . Forgiue it Lord vnto me , and grant that the light which thou hast created good , turne not through my corruption to thy dishonour and my shame , but as the light of the day is a most especiall blessing to the good , to doe good offices in this life ; so let me vse it to the doing of the works of diuine light , not of darknesse . Let it hence-forth serue vnto mee as a Motiue to the Contemplation of that celestiall-light , that is neuer ouershadowed with darknesse ; and to the obseruation of thine immensurable greatnesse and power in creating and preseruing of thy Creatures , ( visible ) numberlesse . Giue me grace , that I beholding the infinite works of thy hands , may with diuine modesty consider thy wisdome in framing and disposing them ; thy deepe and vnfathomable prouidence , in oftentimes turning those things to the comfort of those that are thine , which their enemies suppose and hope will tend to their confusion . This also is thy doing , maruellous in the eies of such as either know thee not , or that thinke all things to come to passe without thy direction and limitation . Lord I haue this day found , that thy wisdome hath directed me , thy power hath preserued mee , and thy prouidence guided me . And in thy great mercy I haue finished this day in safetie , and receiued many blessings at thy hands ; acknowledging yet my selfe vnworthy of the least of them , by reason that I haue many waies offended thee . Though I haue not noted in my thoughts all my sinnes , yet thou knowest them : And if the righteous man fall seuen times a day , how often haue I that am all corrupt , sinned this day ? None is so iust as sinneth not , but he is blessed to whom thou ( O Lord ) imputest it not . Sinners couet secrecy , they hate to be seene , but loue the sinne : darknesse is their desire , and the night is as a Closet to hide them in conceit , when thou , O God , seest their actions in the darke as at noone day . O preserue mee in thy light , Lord , and grant I neuer couet to doe that in secret , whereof I should be ashamed to commit it openly : and euen this night now come vpon mee , vouchsafe Lord to ouerspread the bright beames of thine all shining light ouer me that sinne enter not into my heart in the darknesse of the same . And let me make my night wakings as interims gained for Meditation and Praier ; And that I may spend the intermissions of my sleepe in preparing my selfe to my finall rest : That through thy power and prouidence , I may rest safely this night , free from all danger of soule and body : And that rising againe in the morning , I may not bee forgetfull to giue thee the glory . And as the night succeedeth the day , and the day the night ; so let my faithfull praiers succeed holy Meditation , and a holy endeuour to worke righteousnesse , succeed my faithfull petitions . Let thine eares be open vnto my praiers : Let thine eies ( by way of blessing ) be vpon all mine actions : Let thy prouidence preuent whatsoeuer mischiefe , Satan , or any mine enemies his complices shall plot , practise , or endeuour to execute against me : In hope whereof , I doe commit and commend my selfe , my soule and body , and whatsoeuer concerneth me , into thy most powerfull protection this night , in the name of Christ , thine alone beloued . To whom with thee and the holy Ghost be ascribed , as most due , all honour , praise and glory for euer , Amen . Lord euermore increase my faith . 
A00452	----	The sacrifice of a contrite heart in teares, meditations, and prayers. Penned by Iohn Euans minister of Gods word. Evans, John, minister of Gods word. 1630 Approx. 343 KB of XML-encoded text transcribed from 187 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A00452 STC 10586 ESTC S120845 99856038 99856038 21554 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A00452) Transcribed from: (Early English Books Online ; image set 21554) Images scanned from microfilm: (Early English books, 1475-1640 ; 644:03) The sacrifice of a contrite heart in teares, meditations, and prayers. Penned by Iohn Euans minister of Gods word. Evans, John, minister of Gods word. [22], 354 p. Printed by A. M[athewes] for Richard Hamond, and are to be sold at his shop of the vpper end of Fleete lane, London : 1630. Printer's name from STC. Partly in verse. Imperfect; leaf R3 lacking. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. Prayers -- Early works to 1800. 2004-09 TCP Assigned for keying and markup 2004-11 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE SACRIFICE OF A CONTRITE HEART : In Teares , Meditations , and Prayers . Penned by IOHN EVANS Minister of Gods Word . IAMES 5. If any be afflicted , let him pray : If any be merry , let him sing Psalmes . LONDON : Printed by A. M. for Richard Hamond , and are to be sold at his Shop at the vpper end of Fleete lane . 1630. The Contents . A Consideration of mans miseries , and Gods goodnesse . pag. 1 A Meditation for the morning . p. 10 A morning Prayer for one alone . 14 The confession of a sorrowfull sinner . 23 A Prayer vnto Almighty God. 28 A Prayer for Christian vertues . 30 A generall confession of our sinnes . 34 Another morning Meditation . 35 A prayer for the morning with company . 40 Precepts of Christian duties . 48 Another morning prayer . 53 A Meditation for the Euening . 56 An Euening prayer for a priuate person . 60 Another for the Euening . 64 An Euening prayer for a whole Family . 74 Another for the Euening . pag. 81 The repentant sheweth his vnfained griefe for offending so mercifull a God. 85 An Euening meditation . 90 A prayer for the encrease of Faith. 93 A prayer for the remission of sinnes . 96 A meditation vpon the miseries of man. 101 A prayer for the forgiuenesse of sinnes . 103 The Repentants complaint against sin . 108 A prayer for sanctificatiō of the Sabbath . 110 A prayer for godly zeale . 116 A meditation to gaine fauour from God. 119 A prayer for Faith , Hope , and Charity . 122 The sighes and complaint of an afflicted conscience . 124 A prayer for sanctification . 128 A prayer in aduersity or affiiction . 131 Meditations vpon the passion of our Lord and Sauiour Iesus Christ. 133 What to be learned by the passion . 150 A prayer for patience vnder the Crosse. 164 A thanks giuing for Gods blessings . 172 A meditation inciting vs to seeke God. 180 A prayer before the Communion . 187 A meditation before the Communion . 192 Meditations vpon Gods mercies . 197 Lachrim . 1. Wherein the distressed prayeth for constancy and patience in his time of afflictions . 205 A thanks giuing after the Communion . 213 Another prayer after Communion . 214 A prayer for the Catholicke Church of God. 218 A prayer for the Kings Maiestie . 221 Lachrim . 2. Wherein the distressed expresseth his confidence in God. 224 A prayer for the encrease of Christ his Kingdome . 230 A prayer against Antichrist . 238 Lachrim . 3. Wherein the distressed prayeth that his faith and zeale may be encreased . 246 The complaint of an afflicted minde . 254 Lach. 4. Wherein the distressed prayeth against the dangereus sin of dispaire . 264 The Merchant aduenturer his prayer . 269 A prayer for the fruits of the earth . 274 A thanksgiuing for benefits and Benefactors . 276 Lach. 5. Wherein the distressed sheweth his desire to hold fast the promises of God. 279 A generall thanksgiuing . 283 Lach. 6. The distressed craueth pardon for his sinnes . 295 A prayer to be vsed in the time of any contagious sicknesse . 302 The prayer called , O bountifull Iesu. 305 The sicke mans prayer . 308 A prayer for the sicke . 311 Lach. 7. The distressed detesteth the world , and all worldly things . 316 The young mans prayer for a vertuous wife . 321 The mayds prayer for a godly husband . 326 The prayer of a woman with childe . 332 The 8. Lachrimae . 337 A prayer for loue and charity . 346 The 9. Lachrimae . 351 Te Deum laudamus . 352 TO AL THAT desire with faith and reuerence to call vpon the name of the Lord , by the mediation of Iesus Christ : Gods most holy Spirit be giuen for their inward consolation in this life , and their eternall peace and glory in the life to come . THe holy Prophet Dauid , in a thankfull commemoration of the in ▪ numerable blessings , hee had receiued from the hands of God , said , Quid retribuam domino ? what reward shall I giue vnto the Lord , for all the benefits hee hath done vnto me , and apprehending that God was not so well pleased with ceremoniall sacrifices , as thousands of oblations , or whole streames of the blood of young bullockes or goates , or with riuers of oyle ; as with a troubled Spirit , and a contrite and a broken heart ; resolueth therefore to humble his soule with fasting , with weeping , and with mourning , to seeke the face and fauour of the Lord , to pay his vowes , to pray vnto the Lord , to cal vpon his holy name , & to praise him for euermore , assuring himselfe that the Lord would neither reiect nor despise such a sacrifice . Good Christian Reader doe thou the like , which art as farre indebted as euer Dauid was . And seeing that Iesus Christ himselfe calleth vnto thee , saying . Come vnto mee all you that labour and are heauy laden with the burden of your sinnes , and I will refresh you : Oh ●et thy resolution be as ready as Dauids was when the Lord called , seeke my face , hee answered , thy face O Lord will I seeke , euen with my whole heart : so let thy answere bee to the Sonne of God , I come Lord Iesus , I come , I will pay my vowes promised to thee in the presence of thy people , and confirmed vnder the Sacramentall Seale of Baptisme , thy couenant of grace and mercy ; I will come and offer vnto thee my heart , I will come and praise thee for all thy benefits , I will come and hearken to thy voyce in thy most holy and blessed word , I will abandon all secure , licentious , and voluptuous liuing , and wholly delight in thy Testimonies and in thy Commandements which are not grieuous to thy children , but more pleasing then honey , or the honey combe , and more inualuable then all earthly treasure . I will come with reuerence , repentance , Charitie and Faith to receiue the cuppe of saluation at thy holy table in remembrance of thy most precious ( and for my sinnes sake ignominious ) death . And forasmuch as the Spirit is willing , but the flesh fraile and weake , pray therefore for mortification of the flesh , and that Sanctification and strengthening of thine owne inward Spirit : oh pray for the presence and assistance of Gods most holy Spirit to helpe and strengthen thine infirmities : whereby the diligent sighes & inward groanes of thy heart may cheerefully ascend and pierce the heauens for a blessing : oh stirre vp thy heart and soule to pray earnestly , offer vp thyteares with watching , with almes-deedes , with abstinence and fasting , as the repentant Niniuites : as Dauid , as Daniel ; oh breath out powerful sighes with Hannah , oh streame out riuers of teares with penitent Mary Magdalen . As some kinde of deuils could not bee cast out but by prayer and fasting ; so some sins are not eiected , nor pardon for them procured without prayer and fasting , and also bitter teares with repenting Peter . Oh pray effectually and cheerefully , and giue thy selfe continually to this diuine and holy exercise , ( for this is the alone meanes to haue heauenly conference with thy gracious God ) oh pray without ceasing as the widow , and as the importunate woman of Canaan : pray euery where , though it be in the vppenpart of thy house with Peter , or in thy chamber alone with Eliseus ; whether in the Kings chamber , or in the Lyons den with Daniel , or with Moses in the wildernesse : the blessed children prayed in the fiery furnace , King Hezekias in his bed , Ionahs in the whales belley , and our Sauiour Christ in the fields , in the gardens , on the mountaine ; euen vpon the Crosse at the time of his victorious passion : pray with Dauid either seauen times a day , and in the night let thine eyes ( like his ) gush out riuers of teares , or with Daniel thrice in the day , or with Paul continually be exercised with holy sighes and sacred meditations : let not , oh let not the dulnesse of thine heart , nor the greatnesse or grieuousnesse of thy sinnes hinder thee from this holy exercise , suffer not the Spirit of God to bee quenched in thee . To thee that art heauy laden with sin , and pressed with afflictions for sinne , doth thy sweet Sauiour call , to thee doth his promise most properly appertaine , none asketh but he that wanteth , none seeketh but he that hath lost , remember that our Sauiour came to call sinners to repentance , and to heale the sicke , and to cure the wounded , to ease and refresh all such as are laden with the insupportable burthen of their sinnes ! oh bee of good comfort , striue against thy dulnes , heare what is written for thy consolation ; whosoeuer shall faithfully call vpon the Lord , shall be saued . Let not thy afflictions hinder thee , but rather follow the exhortation of the Apostle ; if any bee afflicted let him pray , let thine afflictions encourage thee , and enflame thine heart to call vpon thy mercifull God who promiseth by his Prophet to heare thee , and to deliuer thee . You shall seeke mee saith the Lord and finde mee , because you shall seeke mee with all your heart , and I will bee found of you & will deliuer you from captiuity ; Aske therefore and you shall haue , seeke and you shall finde , knocke and it shall bee opened vnto you : oh marke & firmely beleeue the gracious promise of him that is the truth and the life , whatsoeuer you shall aske the Father in my name you shall receiue it : who was euer denied that faithfully called vpon the Lord ? The Lord is true and faithfull of his promise , both able and willing to performe , and will regard the supplications , and accept the prayers of his children ; did not the Lord heare the prayers of the Israelites , and did not hee with a mighty arme plague their enemies , and deliuer them out of captiuity and bondage : did not the red sea recoyle backe at the prayer of Moses ; yea the waters saw thee ô Lord and were afraid , and at thy appointment made a way for the safety and deliuerance of thy people : was not the plague in the wildernesse stayed at the prayer of Moses , was not Miriam by prayer cleansed from his leprosie , was not Hanna by prayer of a barren woman made fruitfull , did not Dauid by his faithfull prayer and repentance obtaine remission and forgiuenesse for man-slaughter and adulterie , did not Elias by prayer open the windowes of heauen and brought downe plentie of raine , was it not by prayer that Sennacherib & his innumerable hoast were slaine & discomfited , by the Angel of the Lord. By prayer Susanna was deliuered frō death , the blessed children from the scorching heat of the Ouen , Queen Hester and her people were deliuered from death , Ionas out of the belley of the Whale ; by prayer Leapers were cleansed , the blind were restored to sight , the Palsies were cured , many men & womē obtained health fortheir children & seruants . By prayer the lame haue beene restored to their limbs , the deafe to hearing , the blind to their sight , and the dumbe to their speech , by prayer remission of sinnes was obtained , and the holy Ghost was sent downe vpon the Apostles . What should I saye more , by prayer Kingdomes haue beene subdued , miracles haue beene wrought , the promises were obtained , the mouthes of Lyons were stopped , the violence of fire hath beene quenched , the heauens haue beene shut and opened , the dead hath beene raised to life , the Sunne and Moone haue beene commanded and stood still . O faithfull messenger , oh diuine prayer , thou wilt striue and preuaile euen with the Lord of heauen , and obtaine the blessing . Wherefore good Christian and faithfull Reader , be feruent and constant in this holy exercise . Remember that when Moses hands failed , the enemies of Gods children preuailed ; and that Sampson lost his strength and glory , when he lost his haire by the treachery of Dalilah : so when thou sufferest Gods Spirit to be quenched , thou art depriued of thy spirituall strength and heauenly glory , and her soule despoiled of her beauty and comelinesse , and thou exiled from the protection of the most glorious Angels , which are ready with all chearefull willingnesse to administer their aide and comfort vnto thee , and to beare thee safe from all thy enemies and dangers , while thou by faithfull prayer doest in the name of the Angel of the Couenant that doeth sweetely and acceptably incense all thy oblations , call vpon the name of the most mighty and most glorious God of all Archangels and men . And for that experience of my long afflictions and sorrowes haue made mee apprehensiue of the hardnes of our hearts , and our dulnesse and vnaptnesse to call vpon God in the time of our troubles . I haue composed these sorrowfull sighes , prayers and meditations , which I may well call the exercises of my sad affections ; to the end that if through Sathans buffets , the distemperature or weakenes of my corrupt nature , or the snares of euill men my poore heart should be ouerwhelmed ; yet I might haue alwayes presented to mine eye how to make my moane vnto my God. And intending to publicke my labour herein , I haue endeauoured by varietie of meditations and prayers to make it profitably vsefull for all men . Most humbly beseeching the God of mercy to accept and blesse my endeauoure herein : and grant that some glory to his holy name , and some benefite to his ch●ldren , and comfort and consolation to all that groane vnder the burden of sinne , may redound hereby , and that for the alone merits and mediation of Iesus Christ the righteous . To whom with the father and the most holy Spirit , as by the most glorious Angels in heauen , so by vs men , be rendred Halleluiah : all the glory , the praise , and the honour for euer more . Amen . Amen . John Euans . THE. CONSIDEration of our miseries , moueth sorrowfull sighes , for our enlargement from the thraledome of our sinnes . O Wretched man involu'd in crimson sin , Repent with speede , thy sinfull life . Begin Before the vials of Gods wrath , whose wine is red , Be fiercely powred down vpon thy head . The Lord is milde , and wils not sinners death , Preuent his wrath while thou hast time and breath ; If hee for sinne doe strike with dreadfull hand , Who can his fury stay ? or wrath withstand ? Conceiu'd , condemn'd for Adams ill , To God arch-traitors we continue still : Sinne lu●●'d secure by Sathans charme and guile Who watchfull is to kill our soules that while . From head to foote so leprous be our staines , That in our selues not one good thought remaines , But if we doe or thinke ought that is good , It is in vs the effect of Christ his blood . Our bloody sinnes are numberlesse and daily call , That thou in iudgement should condemne vs all . But Lord our God be hold vs in thy Sonne ; Forgiue , forget , remit what wee haue done . Corruption made vs sonnes of wrath and fire-brands of hell , Thy grace in Christ made vs thy sonnes and heires to dwell . In heauen where thy kingdome is , most glorious be thy name , Which hast in Christ elected vs , before all worlds frame . In glory thou in heauen art , in mercy heere with vs below , In iudgements with the damned crew : the seas thy wonders know . Yet sea , nor earth , nor heauens high , thy essence can containe : Thou art , hast bin , and euer shalt ( I AM ) of might remaine : Seeing thou art to vs a Father deare of heauenly might , Giue vs obedience to thy will , and in thy lawes delight . Humilitie , with godly feare , heauenly thoughts diuine ; And whatsoeuer graces else may signe and scale vs thine . Most glorious , sacred , sanctified , acknowledg'd be thy name , Amongst vs all thy children deare that doe professe the same : Although none hallowing we can adde vnto thy essence pure , Grant that our liues , our thoughts , our words , thy glory may procure , E●due vs with such godly zeale thy honour to maintaine , With reuerence due to vse thy name , and not in ieast or vaine ; Seeing that thy wisedome , greatnesse , cleare and piercing eye Beholds what 's done , or thought , both farre and nye , From swearing , lying , and blaspheming thee , Good Lord in mercy still deliuer me . By all we thinke , shall doe , or act indeed , Grant that some glory to thy name proceede : Let not our sinnes , nor Sathans strong temptation , Nor our fraile flesh gaine sinfull approbation . Come thou Lord Iesus quickly : cleanse and garnish , Our sinfull hearts , and thine kingdome establish . O Sonne of God , ô Lambe pure vndefiled , The ioy & solace which all Saints desired : Inflame our hearts , let vs not quench thy Spirit , Make good to vs what thy owne death did merit . God hath ordain'd , and thou hast dearely bought , A glorious Kingdome , by vs seldome sought , Lest from that Kingdome we excluded be , O work in vs such works as pleaseth thee . Thy will is holy , perfect , right and iust ; Our wils peruerse , possest with sinfull lust . O grant vs willing hearts for to perfome , Whatsoeuer thy good will shal vs informe . Our will 's peruerse , corrupted , full of sin , No good in act , or thought , we can begin . If any thing we doe that please thee may , It is thy grace that doth direct our way . O Lord my God , doe thou so rule my mind , That to thy will , my will be still inclin'd : Let me not thinke , nor will , nor wish to doe , But what thy wil doth wel con●ent th●rto . Thy holy words to feed our soules , and natures wants supply , For all our base vnthankefull hearts ; good Lord doe not deny . Thy blessings Lord continue still , and prouidence diuine , And when we daily call on thee , ô Lord to vs incline : It is not wealth nor ophire gold that can enrich our neede , Nor pleasant dainties that wee take , that can our bodies feede : It is thy blessing ( mighty Lord ) thy strong protecting arme , That feeds , defends , thy children dears from penury and harme . No desert wild , nor person 〈◊〉 〈◊〉 famine sore , Shall long oppress● thy children deare , or quite cosume thei●●…re . The Rock , the Rauen. Asses jaw , and eke the Lyon strong , Shall comfort yeeld vnto all those that to thy grace belong . The little birds , the dainty flowers are fed and cloth'd most gay , And euery creature in his kind feeles thee most kind alway : But we for whom this vniuerse , & all things in 't were sign'd , Doe take thy gracious benefits , and proue to thee vnkind . For sinfull debts to Iustice due , no payment can we make , Eternall death our payment is , vnlesse thou mercy take : Compassion Lord haue thou on vs , be thou a Father kind , And seal'd to vs in Christ his blood , let vs thy mercie find . The blind , the lame , the dumb , and they possest with deuils ; The leaprous sinfull stained soules , were cured of their euils . They sinned had , thy counsell was , they should not sinne againe , O soules sole cleanser , Sauiour deare , our hearts from sinne restraine . Small is the wrong that 's done to vs in body , goods or name ; By friends , or foes , we them forgiue , good Lord doe thou the same : If comfort any we can yeeld , when they be● in distresse , Grant we for thee our loue to them , may willingly expresse . Although our many grieuous sinnes deserue thy ragefull ire , Repenting hearts with mournefull soules , and mercy we desire . O let that precious blood of thine , to vs be of such force , That nothing from the loue of thee , may euer vs diuorce . Withdraw not Lord thy grace from vs , when strong temptations are , Lest grosse notorious shamelesse sinnes , how fraile we be declare : Make vs strong pillars in thine house , thy name on vs engraue , That neither Sathan , sinne , nor hell , of vs the conquest haue . Though sometime Sathan suffered is to try thy children all , Defend them Lord & succour them , when they on thee shall call . So shall the glory be thine owne , the conquest be their gaine , And Sathan with his engins all , shall know he wrought in vaine . The more assaults the Dragon makes , in conscience or in mind , The more that man if constant bee , the strength of God sh●ll finde : That soule that sacrificed is by sharpe afflictions knife , By faithfull sufferance to the end , doth gaine a Crowne of life : Most mighty and victorious Lord , that hast the conquest gain'd , Of all the foes of thee and thine , that in the world remaine : Let no temptations though full strong , a captiue make of me , But by thy strength and powerfull grace , good Lord deliuer me . O holy sacred Trinitie , that art of ●…ll might ; Instrust , direct , inspire our hearts , to pray to thee aright ▪ And whatsoeuer may aduance , or glorifie thy name , By gracious will , and powerfull might , co●…erre on vs the same . Eternall King , immortall God , all kingdomes are thine owne , Thy power , wisedome , and thy might , to vs doth make thee knowne : All honour , glory , praise and laude , be rendered by all men , Vnto thy sacred Maiestie , for euermore , Amen . A Morning Meditation . ALmighty God which hast me brought , in safety to this present day ; Keepe me from sinne in heart and thought , and teach me what to d●● and say : Prosper me Lord in all my workes , helpe me with thy continuall grace : K●… 〈◊〉 from Sathan vile , that lurkes ●… soule in euery place , Almighty Lord and God of loue , dir●ct mine heart , and guide my wayes ; Amend my misse , my minde remooue from all that from thy glory strayes ; Thou that of wisedome art true spring , and fountaine of felicitie : Let mercy meere , my prayers bring . by Faith in Christ , to sight of thee . Thou which art authour of all peace , and the true louer of concord ; Keepe me from fees , that neuer 〈◊〉 , to take my life from me ô Lord : Thy seruice is most perfect free , to know thee , 't is eternall life ; Reach out thy helping hand to mee , against my foes , that gainst me striue . O God from whom all good desires , from whom all iust workes doe proceed● ; Whose wise , great actes , all men admires , assist me in the time of neede : O Lord whose power and qualitie , is sinners trespasse to forget ; Being tied and bound with chaines of sinne , for pitty loose me , I intreat . Assist me in this mortall age , what change or chance so ere befall ; From Sathan , sinne , and enemies rage , Lord still defend me from them all : Almighty God which giu'st vs grace , now in thy name to pray to thee ; And promisest in any place , when ioynes together two or three . Thou wilt giue and grant what they request , now Lord doe the desires fulfill ; Of vs thy ser●…ts us seeme best , and most expedient to thy will : In this world knowledge vs granting , of thy pure trueth and sanctity ; And after death , let our new being , be life with thee eternally . O God that no time doest despise , the fighing of a contrite heart ; Nor the desires of sinners cries ; in troubles , anguish , griefe and smart : Assist our prayers in distresse , and graciously vouchsafe to heare ; When sudden euils vs oppresse , and subtill craf●s of foes vs fear . Let them , ô Lord be brought to nought , and by thy goodnesse scattered be ; That so to vs no hurt being brought , we may giue thankes and praise to thee : Oh God of mercy we thee pray , to looke on our infirmities ; And all those euils turne away , which we deserue cont●…llie , Grant that in troubles , and sicknes , we put our trust and hope in thee ; And serue thee in true holines , in awefull ●rueth and sanctitie , Through Christ the onely aduocate , and mighty Lord of all mankinde ; That workes Gods loue from wrath and hate , towards his elect to be most kinde . Oh God , to whom all hearts are seene , and hid desires are plainely k●owne ; My life reforme , and minde make cleane , my spirit inspire to be thine owne : That I may loue thee perfectly , and magnifie thy holy name ; Through Christ my Sauiour worthily , and all the world confesse the same . Lighten my darkenesse Lord I pray thee , from daily dangers me defend ; Let not flesh , world , nor deuill dismay me , keepe me both to , and in the end : Thy mighty hand , and arme protect mee , thy mercy in Christ be my saluation ; Lord euer let thy word direct mee , and thy Spirit giue me consolation . The peace of God which farre exceeds , all vnderstanding of mans wit ; Preserue my soule from wicked deeds , and g●ide my heart to doe what 's fit . A Morning Prayer for a priuate person . ALmighty God and heauenly Father , I make my prayer vnto thee in an acceptable time : calling most faithfully and feruently vpon thee , in the name and mediation of my Lord and Sauiour Iesus Christ , thy well beloued Sonne , in whom thou art well pleased : trusting that for his sake , and for the multitude of thy mercies , thou wilt heare me , and grant my petitions may be acceptable in thy sight , O Lord my strength , and my saluation . Almighty , immortall , and invisible God ; who inhabitest eternitie , and dwellest in light that none can attaine vnto , whom neuer man saw , neither can see ( as thou art in thy eternall glory with this eye of flesh and liue ; ) vnto thee ( oh Lord God ) doe I prostrate and direct my selfe , most humbly confessing that I am but dust and ashes , not worthy to open my lippes to speake vnto thee , or once with my eyes to looke vp to thy heauens , to behold thy glory in thy wonderfull workes : for ( oh Lord ) I haue sinned against heauen , and against thee , and am not worthy to bee counted or called thy Sonne , being by nature the child of wrath , & a fire-brand of hell , altogether both in body and soule : begotten , conceiued and brought foorth in sinne , and have euer since my first originall , liued and continued therein , adding sinne vnto sinne , and heaping vp transgression , vpon transgression , and drinking in iniquitie as the beast doth water : so that ( oh my Lord God ) if thou shouldest but behold mee with thy pure eyes , that can abide no iniquite ; thou mightest not onely punish and afflict me with diuers crosses , with sundry paines , sicknesse and diseases in this mortall life : but ( O Lord ) thou mightest , follow and pursue mee with thy secret hatred , with thy infinite and eternall displeasure : yea and for euer giue me my part & portion with the wicked reprobates , and damned spirits in infernall darkenesse . But ( oh Lord ) though by nature and desert , hell be my portion ; yet thou hast pleased for Christ his sake , in whom alone I beleeue the pardon of all my sinnes , originall and actuall ; of omission , and commission ; of ignorance , and knowledge , and of presumption : in all which kindes I haue mightily offended thee , mine owne conscience ( beside the testimony of thy word ) bearing witnesse , which is greater then if ten thousands of witnesses should stand vp against me : But ( ô Lord ) for thy Christ his sake that immaculate and vnspotted I am be that was once sacrificed for the Redemption of the whole world ▪ doe away all my sinnes and offences ▪ and let them not at any time , through Sath●ns accusation or aggrauation , stand vp against me ; neither in conscience in this world to accuse mee , or in the day of thy second comming to condemne mee ; wash them away ( ô Lord ) in the precious blood of thy Sonne , and for his sake bee at peace with mee ; Seale vp vnto my soule and conscience this day , and while I am in this life , the assured pardon of all my sinnes ; of thought , word and deed . Let thy Spirit dwell in me , and testifie vnto ▪ and with my Spirit this day , the assurance of my Iustification and adoption . O Lord sanctifie and regenerate mee to thy Image , through thy holy Spirit , from whence through Adams sinne , and my owne actuall , I am fallen , & should for euer lye plunged therein , if thou Lord shuldest denie to reach foorth vnto mee thy mercifull hand , or thy hand full of mercy , and aboundant kindnesse in Christ. O Lord , if when we were dead in sinnes and trespasses , and ( inasmuch as in vs lay ) thy most malicious enemies , when wee were without God , and without hope in the world , and sought not after thee , till thou ( as to Adam in the garden ) didst seeke and finde vs out . How much more beeing in Christ , and in him seeking thee , wilt thou be found of vs , and nigh vnto vs , when wee call vpon thee . O Lord thou hast promised , that if wee aske wee shall haue , if we seeke we shall finde , if wee knocke it shall bee opened vnto vs ; wherefore I beseech thee pardon my weake Faith , O Lord , encrease in me godly sorrow , for all my offences past and present , ô let mee sorrow that I cannot sorrow according to the heigh●… multitude of my transgre●… Lord make mee to know my s●… , not onely open , but secret , not 〈◊〉 the highest , but euen in the lowest degree : and breed in me a perfec●… hatred of them , not in respect of punishment temporall , or eternall , but in filiall feare and godly affection : grant for thy Christ his sake , that I may hate and detest them , and my selfe in them and for them . And to this end ( Lord ) open mine eyes , that in the hearing and reading of thy word , as the linely and most effectuall meanes , I may obtaine the assurance of thy loue and fauour , and let it be that to mee , which it is in it selfe , thy strong power and mighty arme to my saluation . Let it be vnto mee the sweete sauour of life vnto life , and not at any time through my vnworthinesse , the sauour of death vnto death ; Good Lord hereby create in me a cleane heart , and renew a right Spirit within mee , that I may delight in thy word , aboue gold , aboue much fine gold ; yea , aboue thousands of gold and siluer , let thy word bee a continuall light vnto my pathe● , and a daily lanterne vnto my feet ; ôlet me not stand at a stay in grace , nor in any measure of gift of grace , much less decline or goe backe in any grace or gift of grace : but grant that I may in the vse of all holy meanes goe on in grace , till I come vnto a perfect man in Christ ●esus . Lord keepe me this day , that I may not like Lots wife looke back again , or like the vnthankful Israelites , esteeme the homely fare of Egypt , ( of this world of things of this life ) aboue the heauenly Manna ( thy word the only true food of life . ) But like Abraham & the rich Marchant , leaue & sell all that this world can affoord , to attaine the Kingdome of heauen , vnto which thou hast called mee , by faith in Christ , at this day , and for euer . Hauing begd these graces , I returne vnto thee humble thanks for all thy benefits that I haue receiued ; not onely before , but since my being , as for my election before time , and for my vocation in time , from whence haue followed my iustification , and some measure of sanctification in this life , and my assured hope of glorification in the life to come . For these inestimable blessings , which no minde can conceiue , nor tongue expresse , I returne vnto thee , all such possible praise and hearty thankes as my vnderstanding can conceiue : beseeching thee that I may this day , & all the dayes of my life , walke worthy of all these thy mercies . O Lord I thanke thee for these other inferiour testimonies of thy loue , which thou hast made more common with the vniust , then with the iust ; I thanke thee ô Father that thou hast shared mee out so great a portion , euen beyond many of thy Saints & seruants ; Lord grant that while thou continuest the trust of them in my hands ( for they are thy talents and not mine ) I may soberly vse them to thy glory , and to mine owne comfort , and the comfort of the Saints . O Lord grant I may abound in charitie to all of all sorts , that I shall behold to stand in neede of my helpe : but especially to the houshold of Faith : and grant that I may giue no reliefe in worldly ostentation , or vaine glory , to bee seene or talked of , of men , but in an vpright heart & good conscience vnto thee . And all this I beseech thee to grant , for Iesus Christ his sake my onely Lord and Sauiour . Last of all , I beseech thee as a seeling member of thy holy Church militant , howsoeuer , or wheresoeuer dispersed , scattered , or afflicted ; for all thine that suffer any kinde of sorrow , neede , sicknesse , or any other aduersitie in soule , or body , by sea or land : but especially for all thine that suffer bonds , chaines or imprisonments , ( with Ioseph ) for righteousnesse sake , mittigate all their paines and troubles , and giue them Faith and patience in all their seueral distresses as may bee most for thine owne glory and their comforts ; through Christ our Mediator and Redeemer . To thee ô Father , Sonne , and holy Ghost , the eternall and most blessed Trinitie , bee rendred all praise and glory , not onely by all men in generall , but by me in speciall , with thy holy Church , this day and for euermore , Amen , Amen . A particular confession of a sorrowfull sinner . MOst mighty , and all-knowing Lord , ●…true spring of cons●…ion ; J doe confesse with hea●t and voyce , thou art my preseruation : I haue offended gri●uously , by my transg●…ssions don● against thee ; And haue drawne downe a weight on mee , of thy great Iudgements willfully . Vnder which burden cannot I , but faint and fall in wofull sort ; Vnlesse thy hand and thy mercy , through Iesus Christ doe me support : Thou knowest good Father I am weake , and cannot beare thy heauy Ire ; Not knowing what to doe or speake , or how to escape my sinfull hire . Vnlesse thou point 〈◊〉 o●t the way , with thy wise Spirit me directing ; Vnto my foe , I am made a pray , were not thy power me protecting : Not euery one that heares thy word , can vnderstand thy wi●edome great ; Nor euery one that cries , Lord , Lord , shall enter in at heauens gate . Who is not led by better line , then doth pro●… from fle●● and blood ; Erres from the trueth and doeth decline , from right to wrong , to ill from good : Whose end is death , though for a time , seemes sweete to please the outward man ; That 's nothing else , but durt and slyme , or like a puffe , in length a span . As honour , riches , friends and health , Preferment , life , and Worlds delight ; Esteeming these true happy wealth , but the true blisse is out of sight : They thinke that sicknes , pouerty , imprisonment and enemies fell ; And worldly crosses verely , are gates and entrance into hell . So foolish and so ignorant , are those thou guid'st not in thy way ; Mong'st whom euen I , through wisdomes want , haue bin misled vntill this day : But hauing found the truth by triall , that earthly ioyes are transitory ; When they me tempt I make deniall , and onely seeke the eternall glory . Now I disclaime all confidence , in honour , health , in wealth or feature ; In wit or worldly Sapience , or yet in any earthly creature . And Lord I here doe dedicate , all thou hast giuen me to thine honour ; My selfe I wholly consecrate , to march and fight vnder thy banner . And now I bid these toyes adue , that onely-please my flesh and sences : Because they all are most vntrue , and still doe cause so great offences : Because their glorious bounty fades , and leaues nought but deformities ; Because they are nought else but shades , and bring forth grosse enormities . Because they are most false and fickle , because they are indeed hels fewell ; Because their rose hath many a prickle , because their slauery is most cruell : Because they are not firme and stable , because they are profane , not holy ; Because they are but as a fable , because they are but sottish folly . Because my soule they coll and kill , because they giue me Iudas kisse ; Because my good they spot and spill , and draw me from mine heauenly wish : Because like swords they wound my soule , because like Serpents they doe sting mee ; Because my conscience doth controule , and saith to hell gates they will bring mee . Because they doe besot my senses , because they dull my Spirits quicknes ; Because they cause so great expenses , because they cause my sad soules sicknes : Because all vertue hindered is , by this vile worlds accursed pleasure ; Because it will bereaue of blisse , and of that blessed heauenly treasure . And therefore earth and world farewell , adue fond fancies flattering fauours ; Your ioyes are toyes , your heauen is hell , I hate your poyson'd tast and sauours : And thou that art life of my life , soule of my soule , ô Iesus Christ , Point downe the period of worlds strife , thou art the Prophet , Prince , and Priest , That wentest vp to prepare that place , aboue Sunne , Moone , and Planets seauen ; O saue me by thy sauing grace , and bring me to that highest heauen : Where are such ioyes caelestiall , as cannot be exprest by pen ; Bring me from things terrestriall , to raigne with thee for aye , Amen . A Prayer vnto Almighty God to prepare and dispose our hearts rightly , vnto Prayer . O Louing God and Father deare , I humbly thee beseech and pray ; For Iesus sake my prayers heare , and harken what my soule shall say : My heart , and thoughts Lord sanctifie , thine holy Spirit inspire within me ; Me from corruptions mundifie , and let thy louing mercies win me , O let me aske and haue of thee , let me by Faith my suite obtaine ; Thy louing fauour shew to me , all other fauour is but vaine : Restraine my vaine imaginations , preuent by Grace Sathans intrusions ; Let him not taint my cogitations , nor ●●●nd mine eyes with vaine illusions . Which are the enticements and the baites , of that great ghostly enemy ; That still for worldlings seekes and waites , within which rancke , poore wretch am I : But as my mouth and lippes haue sayd , words of a faithfull seruant true ; So let my soule of Christ craue ayd , with inward spirit to liue anewe . For now my poore soule is afraid , and time mispent alas I rue ; To thee I runne imploring aid , within me doe thy Spirit renue : O Lord I see the bloody wounds , of thy sweete Sonne my Sauiour ; 〈◊〉 see thy mercies there abounds , and promised by thy fauour . And therefore I , by sinfull de●…des , that earst liu'd carelesse in despaire ; Doe flye vnto those wounds that bleedes , and plucke downe grace by force of prayer : Oh in that grace grant me to live , and in that grace grant me to die , And when I die , Lord grace me giue , to raigne with thee perpetuallie . A Prayer for Christian vertues . OH my Lord God , grant that with a sincere heart I may desire thee , and in desyring , seeke thee , and in seeking find thee , and when I haue found thee , grant that I may constantly loue thee : and not returne to that filthinesse of sinne , for which thou hatest me , and I become odious & loathsome in thy presence , that thou art constrained to withdraw thy gracious countenance from beholding so great impuritie . Giue me ô my Lord God a repentant heart , a contrite Spirit , eyes flowing with fountaines of penitent teares : quench in me all the concupiscense of the flesh , and kindle in me the fire of thy loue . Oh my Redeemer take from me the Spirit of pride , and most f●●ourably enrich mee with the treasure o● thy humilitie , remooue from me● ô my Sauior , the fury , and distem ▪ perance of choller , and graciously arme me with the shield of pati ▪ ence . O my Creator roote out o● me all ranck or and malice , and en ▪ due me with gentlenes and meek● nes , bestow vpon mee a perfec● faith , a right hope , and constan● loue . Preserue me , ô Lord , from a● vanitie , inconstancy of minde , wa● uering of heart , scossing and con● temptuous speaking , reproches tauntes and slanders against m● neighbour , busie curiositie , hun● ger of riches , extortion , ambiti● on , vaine-glory , from the vice o● hypocrisie , the poyson of flatte ▪ ry , contempt of the weake , op ▪ pression of the poore , from gree ▪ dy auarice , cankered enuy , deadly blasphemy . Deliuer me , ô Lord , from ras● boldnesse , contumacy , frowardnesse , idlenesse , negligence , sloath , dulnesse of wit , blindnes of heart , obstinacy of minde , sauage conditions , contempt of good things , the abandoning of wholesome counsell , offence of the tongue , rapine of the poore , malicious and false accusation against the innocent , violence against the impotent , neglect of inferiours , cruelty towards my family , impietie and infidelitie towards them that repose trust in me , and from vniust and rigorous dealing with all men . O my God , my merciful God , I beseech thee in thy beloued Sonne , blesse me with the workes of mercy and zeale of godlinesse , to suffer with the afflicted , to minister to the needy , to succour the miserable , to counsell them that go astray , to comfort the sorrowfull , to releeue the oppressed , to nourish the poore , to cherish and comfort such as mourne , to forgiue my debtors , to pardon them that trepasse against mee , to loue them that hate mee , to render good for euill , to despise none , but to honour them , to imitate the good , to beware of euill things , and euill vngodly societie , to eschew vice , and to embrace vertue ; in aduersitie patience , humblenesse in prosperitie , to guard the doore of my mouth , to watch the enemies that compasse my lippes , to despise worldly things , and earnestly to thirst after the heauenly . O Lord my God , blessed be thy name for euer : dispose my heart , open my lippes , and guide mee by thy holy Spirit , to a true acknowledgement of all my sinnes , and an eternall detestation , renouncing and forsaking of them , that my prayers may bee heard of thee , in the name , and for the name of thy Sonne Iesus Christ. To whom with thee and the most holy Spirit , three sacred persons , one mighty and immortall God , bee ascribed , attributed and giuen , all praise , all thankes , all honour and glory this day and for euermore . Amen , Amen . A generall confession of sinnes . OMnipotent , and gracious Father , I from thy wayes haue stray'd and err'd Like a lost sheepe , and followed rather , mine hearts deuises and prefer'd : My foolish fancies , fond desires , and broke the lawes set downe by thee ; I haue not done what thou requires , but done those things that should not be . No health in mee , but thou , ô God , haue mercy on me sinfull wretch ; Spare me , oh spare me , hold thy rod , that to offenders thou doest stretch : I doe confesse my faults , restore mee , I doe repent , ( for Iesus sake ; ) That promise euer is before thee , which thou in Christ to God didst make , And grant for his sake liue I may , a godly , right , and sober life ; To thy names glory , still for aye , possessing heauen where is no strife : All laude , and praise be to thy name , for euer and euer now and then ; To whom all nations sing with fame , sweete Psalmes of ioy , Amen , Amen . A Morning Meditation . I Laid me downe to rest and slept , and in the moring rose againe ; God me sustain'd and safely kept , and by his grace did me maintaine : His Angels pitcht me round about , sleeping and waking keeping me ; Both comming in and going out , they guard me with securitie . Lord heare my voyce in morning bright , when I my prayers doe direct ; And waite till thou the God of light , doe heare and helpe me with effect : O Father full of power and might , mercy and loue . How dare I cast ? Mine eyes vnto thy heauenly light ; if thou remember my sinnes past . How can I thinke or hope for good , on me below to come from highe ; Hauing so much thy lawes withstood , and sinn'd against thy Maiestie : Thou in thy power and knowledge deepe , Lord sees the wicked wayes of mine ; Whether in sinne I wake or sleepe , It is not hidden from thine eyne . My vaine corrupt and euill deedes , my imperfections more and more ; My daily sinnes , by which it breedes , thine anger worse then was before : Thy iudgements I might iustly feare , If thou shouldest note what 's done amisse ; Thou might'st in torture be seuere , yet giu'st th ou rest , and peace , and blisse . And hast raised me vp by thy hand , for onely thou preseruest mee ; And me defendst by sea and land , awake , or sleepe ( I seruing thee : ) Whether I walke , worke , eate , or drinke , or what ere else , doe what I will ; Thou blessest all that I can thinke , without thy blessings all were ill . For I a creature weake and faint , subiect to dangers that are rise ; And closely worke my soule to taint , in this corrupt and euill life : I lye alas in night and blindnes , and haue no watch me to defend ; Yet am preserued by thy kindnes , from them that ill to me intend , Whose owlish eyes doe shunne the light , who lay their traps and snares in darke ; But thou defend'st me with thy might , and with bright eyes their worke dost marke : Thou deare kinde Father full of loue , regard'st thy weake and little ones ; Thy many mercies doe thee mooue . to hearken to their sighes and mones . O gracious God I giue thee thankes , for all thy mercies manifold ; Saue me from all the plots and prankes , of sinne , and of that Serpent old : Forgiue me mine offences Lord , let true repentance make me right , An humbled heart , and life reform'd , I know are pleasing in thy sight . I am inclin'd to vanitie , to fall into one sinne or other ; No day nor houre from sinne scape I , since first conceiu'd in wombe of mother : With cruell foes I am beset , corruptions in me daily fight ; They labour sore thy grace to let , and make me loathsome in thy fight . Wresting my will and setled minde , from true sinceritie to sinne ; From good desires to be inclin'de , to deepe despaire , and die therein : To make me trust in blandishment , of wicked world my soule deceiuing , And in my soules sad languishment . of comforts all my soule bereauing . I flye vnto the sauctuary , of thy deare care and prouidence ; Assured I shall not miscarry , when I depend on thy defence : Keepe me therefore ô King of Kings , as precious apple of thi●e eye , This day me shrowd vnder thy wings , from sinne and Sathaus tirannie . Teach me the truth , me knowledge giue , and wisedome with all humblenesse ; Obedience , Zeale , and Faith ; relieue my soule with hope in all distresse : Change me from sinne to sanctitie , from the nights darkenes vnto light , Let my cold zeale most ardent bee ; to serue the Lord both day and night . Teach me iustly to execute , my outward calling ; giue successe , And happy issue to my suit● , aud all my lawfull labours blesse : Giue meanes with trueth and ●quitie , to me and mine with godly care ; In heart and minde true pietie , and all things else that needfull are , And let thy holy Spirit so nourish , and gouerne me that more and more ; I may encrease beare fruite and flourish , in godlinesse and goodnes store : Vntill thou shalt cut off this life , that is corrupt with deadly sinne ; And by Christs merits end the strife , of mortall warres my soule liues in . And draw me then with cordes of loue , to thee , and to thy kingdome ; The new Ierusalem aboue , where thou alone bear'st ruledome : And grant that I , may reigne with thee , with Christ and thine elect ; Sweete Father for thy mercies sake , doe neuer me reiect . Amen . A Morning Prayer to be said with a whole Family . MOst Mighty God , the Creator and Father of euery liuing thing , both in heauen , and in earth , the wonderfull preseruer , and constant vpholder of all things visible , and invisible ; not onely in the dayes of our forefathers , but in these our times . Wee thy poore sinfull seruants , doe this morning prostrate and deiect our selues , in soule and body , sorrowfully confessing vnto thee , against our selues , that wee are so loden with daily transgressions , that we know not , but with infinite shame , how to lift vp our heads and eyes towards thee , or once to open our mouths to speake vnto thee : for when wee remember how in the morning of this world , in the first beginning of mankind , thou didst make him after thine own Image , a glorious creature , and planted him in the Garden of Eden , where hee wanted nothing , but was filled with ioy and happy contentment . But he despised thy holy Commandement , aduenturing to doe that which thou hadst forbidden : whereby thou wast so displeased with him , that immediately didst banish him and our grandmother E●ah , with all vs their miserable p●steritie : then in their loynes , and vnto this day issuing and proceeding foorth , into perpetuall blindnesse and ignorance of thee , and should so for euer haue remained from generation to generation , if wee did not beleeue in thy holy word and Gospell ; in which is contained the happy and ioyfull tydings of thy euerlasting loue renewed vnto vs : as that in his seede all nations should bee blessed , meaning by his seede , the promised Messiah , which our first parents then beleeued in , for themselues , and so instructed vs their following posteritie for euer to doe the like . Wherefore , ô Lord , wee beleeuing in thyword ( our Messiah ) who in these latter dayes , hath taken our flesh , and in that nature , by which thou wast most mightily offended , hath againe reconciled vs vnto thee , and thee vnto vs , by paying that price of our Redemption , euen his most precious death & blood ; by vertue of which we first entreat thee , to par donour originall sins , and all other offences which in knowledge against the motions of thy holy Spirit , and checkes of our owne consciences , accusing vs for the least thing that wee haue at any time done amisse , or haue daily from the beginning of our manhood , vnto this present done against thee , euen thisweeke , this last day , this night , and this morning since wee arose ; yea , euen now in this instant , while we are speaking vnto thee . O Lord , for Christ his sake , pardon all our offences of dishonesty against our neighbours with whom wee liue , and conuerse in this life . O keepe vs this day most sweete Sauiour , from that odious and common sinne of lying , directly , or indirectly , from swearing , & chasing rashly , vainely or irreuerently , in , or against thy most holy name . And keepe vs from all manner of dishonesty , with our bodies , with our tongues , with our eyes , with our hands , and with our feete , vnto which wee are so exceeding prone . And that because we are thy temples , and members one of another , and of thy Sonne Christ especially . And for our helpe herein , giue vs grace , that we may euery one , seriously apply , and diligently minde the things thou hast this day appointed vs to doe in our seuerall rankes and callings : as we are either fathers , masters , children or seruants , that we may both gouerne and obey , as becommeth thy children and seruants , which feare thy holy name ; and giue vs grace that wee may this day , and all the dayes of our life , perseuere in the faith , and feare of thee , and of thy Sonne Iesus , our most louing and blessed Sauiour . And grant most louing Father , that as we haue begunne in him ; so wheresoeuer we are , at the last we may finish our mortall race in him , and change this life vnto his glory and our owne eternall comforts . Now hauing continued our accustomed suites for spirituall blessings and graces , we returne vnto thee most humble and hearty thankes for all those fauours , which as assurances of all thy loue , thou hast giuen euery one of vs here present : as in our births into this present world , thou didst safely bring vs , through the straight gates of nature ( which ●ike Herod in the act of birth , ●hreatneth nothing but present ●eath ; & in infancy , childhood and ●outh , considering our weakenes ●nd wildnes , might haue befallen ●nto vs many mischances of de●… 〈◊〉 in our bodies : so since ●e came to manhood , thou hast ●ept vs from the same dangers , a ●ousand manner of wayes , for ●hich we thanke thee . O Lord ●e thanke thee also for our daily ●ead , and conti●…all cloathing , that through thy blessing doeth daily comfort vs in this present life : for thee , and for a thousand more , of which we haue continuall experience both in body and soule , wee are bound to continue and conclude these our prayers , thankesgiuing and morning sacrifice vnto thee , for our selues , and thy holy Church , as thy Sonne our Sauiour hath taught vs , saying . Our Father which art in heauē , &c. To thee the Father , the Son , and the holy Ghost , bee giuen all honour and glory by vs and all thine this day , and for euermore . Amen , Amen . Be mercifull , ô Father , of all mercies to thy Church vniuersall , dispersed throughout the whole world , and grant th●… they that d●e confesse thy name , may agree in the truth of thy holy word , & liue in godly concord and vnitie . More especially good Lord , bee mercifull to all such as bee vnder persecution , for the testimony of a good conscience , and the profession of the Gospell of thy Sonne our Sauiour Iesus Christ. Defend and saue , ô Lord , those silly soules , which as sheepe are appointed to the shambles and slaughter , and represse the rage and tyranny of such as are bent to blood-shed , and minde nothing but murthering thy Saints and children : be mercifull to this sinfull kingdome wherein wee liue , and be good and gracious to thine annoynted , Charles our most gracious King : blesse the honourable Counsell , the Reuerend ●lergie , the Nobilitie , and Cominal●ie , of this Land ; and also blesse ●s a portion of thine inheritance , the which our Lord Iesus Christ was contented to redeeme with his most precious blood , the alone mediator of all mercies , to whom ●ith thee and the holy Ghost bee●●●l honour and glory for and euer . Amen . Amen . Precepts of duty . HIgh mighty God of righteousnes , in wrath a dread consuming fire ; Thou didst in perfect happinesse , make man that did 'gainst thee conspire : And breake thy lawes with all despight , when thou hadst made him pure and holy ; Plac'd him in garden of delight , so great and wicked was his folly . That hauing leaue to take or leaue , to chuse , refuse , or vse at pleasure ; He did himselfe by sinne deceiue , of that diuine surpassing treasure : And by his mutabilitie , ( regardlesse of thy sacred lawes ; ) He brought in instabilitie , lost his free-will by breach of lawes . Thou God of Iusti●e must doe right , man wanting grace , with want of grace ; By grace substraction didst requite , and banish him that blessed place : By meanes of which we are inclin'd , from thy behestes to run astray ; Our tongue , our heart , our soule , our mind , by sinne is carried cleane away . Thou hast vs Lord by grace elected , and thy free mercy ) to inherit Thy blisse , ( if thy blisse be respected ) and seal'd vs with thy holy spirit : Thou madest vs free by thy Sonnes blood , to th' end thou mayest be glorifi'd ; In soules and bodies for our good , his passion hath vs purifi'd . Thou freedst vs to that end we might , serue thee in holy righteousnes ; Thou gauest thy Sonne , and he vs bought , from thraldome of our sinfulnes : Thou would'st he should for all men die , to make him liue in thine elect ; And they in him to ●ructifie , and with his graces hast them deckt . By grace , and holy inspiration , rebellious nature seek'st to tame ; With precepts for instruction , and leau'st vs lawes in thine owne name ; The ready way of seruing thee , and profit to our neighbours bring ; And louing thee most zealously , who art our Father , Lord and King. Though by thy Gospell we be free , from lawes their sting and punishment ; Yet rules of life and pietie , thou hast precrib'd and to vs lent : Thereby to manage all our deeds , and guide vs lest we step awrie ; Obseruing carefull as we needs , how well to liue , and well to die . These lawes thou writ'st in Table two , with the pure finger of thine hand ; Deliuering them Moses vnto , that we thy will might vnderstand : The first containeth precepts foure , Of precepts due vnto thy feare ; The second sixe Commanrements more , of loue we should to neighbours beare . The summe and substance of them all , and that fulfilleth euery part , Is thee to loue , on thee to call , with all our soule , might , mind , and heart : To other men ( especially , ) thine houshold that are firme in faith ; As to our selues to giue supply ; with all our helpe as Scripture saith . But we are weake , the case thus stands , In this ●raile mortall life of ours ; No man can keepe these thy commands , but breakes them at all times and houres : Yet thou thy children oft doest will , themstlues to comfort hopefully ; There is left for them some measure still , to come to thee regardfully . Namely when they doe bend their strength , ( daily preuented by thy Spirit ) And stand in hope to attaine at length , ( what now they want by Christ his merit : Walking and daily going one ; by steppes thereof to Paradise ; Praising and lauding thee alone , bewailing their infirmities . The faithfull know all and beleeue , with thee our father mercy is ; Thou with thy Sonne doest all things giue , how can we then of mercy misse : Therefore my God now giue to me , all that thou giuest to thine elect ; Of thine eternall clemency , good Lord doe not my soule reiect . Illuminate my knowledge darke , possesse my heart with perfect loue ; What 's done amisse , Lord doe not marke , the guilt of sinne from me remoue : That I most constantly may walke , the steppes and pathes of thy iust lawes ; And of thy goodnesse daily talke , with feare end loue and all applause . To thee I wholly owe my selfe , for thou hast Lord created mee ; And bought me not with worldly p●lf● , but by thy Sonne hast made me free : Whence I doe also learne to loue , all men in thee and for thy sake ; Who beare thy Image from aboue , and vnto thee themselues betake . O let me thus thy fauours find , and peace of conscience vnderstand ; Thy blessings and thy mercies kind , protected still by thy right hand : That fill'd my dayes , I leaue this life , to take a life eternally ; Where Angels sing continually , all glory be to God on high . Amen , A Morning Prayer , O Blessed Lord God , great in power , fearefull in iudge●ent , and rich in mercy : which ●indest and no man looseth , and ●oo●est & no man bindeth , I yeeld ●hee most humble and hearty ●hankes , for that of thy fatherly goodnesse thou hast vouchsafed ●e this last nights sleepe in peace ●nd rest : and againe loosing the ●onds wherewith I was tied , hast ●iuen me power to see this mor●ing light . Now , ô Lord , I be●ech thee , powre vpon mee this ●y the heauenly dew of thy com●rtable blessing , that through the ●eration of thy gracious beames ●hat am a poore tree , weake and ●rren in my selfe , may bud forth ●d beare the fruits of true faith 〈◊〉 my life and conu●rsation . Continue this goodnesse and mercy towards mee , and by thy power raise me from the deepe sleepe of all vnrighteousnesse , discharge me from the workes of darken●sse , and cloath me with the armour of light , that I may walke honestly , as in the day ; and liue soberly , righteously , and godly in this present world . Grant me , ô Lord , true vnderstanding and knowledge of thy word , which is the glasse of thy will. Increase in me all godly de● sires , together with true contri● tion of heart , that I may vnfained● ly despise the pleasures of thi● world , & with hearty repentan● be conuerted vnto thee : send th● holy Angel to guide me and keep me in all my wayes , and prosp● the worke of my hands that I n● uer faile in my vocation to d● some good to all men , and esche● if it be possible all euill . O Lord , I beseech thee , p● serue and keepe my senses ●a● and soūd , that I be neither corrup ted by prosperity , nor deiected by aduersitie ; nor be too fearefull of thy iudgements , or too bould on thy mercies . But grant me grace ô mercifull Lord , that I may apprehend all that comes from thee with a religious heart , and contented minde . O blessed Lord Iesus Christ , blessed bee thy name for our redemption , great was thy loue , sore was thy passion , print in our mindes we beseech thee the continuall memory thereof , that wee may love thee which so louedst vs , and euermore praise thee that hast bought vs at so deare a price . Reiect not our prayers which we offer to bee presented to thy Fa●her , but mercifully helpe vs and heale all our infirmities , encrease our Faith and teach vs obedience , forgiue vs our offences , and hide vs in thy wounds from thy fa●hers iust wrath : make good thy ●romises vnto vs for the world to come and enable vs with thy grace for the performance of all thy Commandements : prosper ô Lord , the workes of our hands , and bring vs safe to the end of this day for thy truth , and for thy names sake . Amen , Amen . An Euening Meditation . I Lay me downe to sleepe in peace , for thou Lord onely makest me dwell In safety with great quietnes , and doest ill dreames from me expell : My body to enormities . is subiect without rest and sleepe ; Because of mine infirmities , my life and health it cannot keepe . Good Father all sufficient , my louing God I yeeld thee praise ; For this dayes blessings to me sent , and guiding me in all my wayes : In that thou hast this day now past , me strongly guarded with thy hands ; With loue refresht me , first and last , with mercies more then sea-shore sands . That hast me brought to this dayes end , blacke night and darkenes drawing neare , Wherein all creatures rest attend , and lay them downe till day appeare : I finding my debility , poore creature , run to the diuine ; O strength mine imbecility , and aide this soule and body mine . Thou hast me made of matter grosse , and brittle substance out of clay ; Which still is subiect to the crosse , a tennis ball for worldlings play : He wanting comfort cannot liue , after much sorrow and great griefe ; Therefore I doe my body giue , and soule to thee , Lord grant reliefe . O Lord I doe thee humbly pray , as thou art fountaine of all rest ; Bee thou my succour , helpe and stay , let me by thee this night be blest : Consider me in my weakenesse , and let my carefull eyes behold ; My miseries and my distresse , to cry for mercy make me bold . And since 't is time that night now brings , the bodies rest and quiet sleepe ; O shadow me vnder thy wings , let thy protection safe me keepe : Looke ouer me with watchfull eyes , when this corrupted flesh of mine ; In slumbring sleepe and dulnesse lyes , depriu'd of sense with closed eyne . Vnable my poore selfe to saue , from dangers of the darkesome night ; Keepe me , my bed else is my graue , and I shall neuer see the light : Lord thou that onely mak'st me dwell , and in sure safety to abide ; ( Thou watchest ouer Israel ) watch ouer me , be by my side . Thou art my Castle and my Fort , my sword , my buckler and defence ; My rocke , my refuge and comfort , saue me from force and violence : Alas without thee what am I ? a beast that rightly nothing knowes ; A senseles blocke , sillie flie , that no good doe , nor no good showes . Thy louing fauour Lord extend , ouer the house wherein I rest ; My bed with Angels Lord defend , and soule and body by thee be blest : Oh , lay me downe in rest and peace , in rest and peace ô let me rise ; In rest and peace , ô giue some ease , from torments , troubles , teares und cries . Let not the sleights of sinne deceiue , nor wicked practise ouertake me ; Let nothing me of hope bereaue , oh doe not thou ( though all ) forsake me : Lord I am poore , oh make me rich , with those great riches of thy blessing ; My soule , my soule is blacke as pitch , let pardon follow my confessing . In hope of this I lay me downe , depending on thy prouidence ; I care not if the world doe frowne , for I am safe by thy defence : Lord let it be , for I am thine , my rest make sweete and comfortable ; To thee I doe my selfe resigne , Lord grant all this , for thou art able . An Euening Prayer , for a priuate person . O Most holy Father , and my most gracious God which giuest vnto all men , the cheerefull light of the day , that in thine assistance they may follow their honest vocations ; and likewise sendest the silent nights , that then they my rest their wearied limbs , and busied mindes , and so returne their due thankes for thy goodnesse : I sinfull creature adore and praise thee for the totall summe of all thy mercies , whereof I haue beene this day partaker . O Lord I am vile , looke not vpon mine vnworthinesse , folly , and wickednesse : but appease thy anger iustly conceiued against me , and forgiue what hath beene amisse in me this day , or at any other time , euen for his sake who is thy well beloued Sonne , and my deare Aduocate . Roote vp ô Lord , the thornes of mine euill inclination , and affections , and in their places make the fruits of vertue to spring : inflame my heart with the desire of heauenly loue , that I may loue obedience to thy Gommandements with zeale as hot as fire , louing thee aboue all things , and my neighbour as my selfe . Giue me grace ô Lord , to serue thee in true faith , feare , and holinesse , all the dayes of my life , and to ouercome my mortall enemies , the desires of the world , the pleasures of the flesh , and the suggestious of the wicked Spirit , remembring my promise made to thee in Baptisme , for the performance whereof I depend onely vpon thy holy Spirit . O God of glorious light , let thine Angels pitch their tents round about this house , for our defence now in the time of this darkenesse , and grant that this nights sleepe may bee quiet vnto mee without griefe or trouble , preserue me and mine both in body and soule from all dangers , and offences , which may come either by foolish dreames , noysome spirits , or vncleannesse of corrupt nature ; waken me againe , ô Lord , in due time , and let me behold the light of the next day to my comfort , prepare my heart and minde to thy seruice euery day in all trueth and sinceritie , that when I haue runne the race of this life , thou mayest please to call mee to be partaker of a better . Comfort mee , ô Lord , in all those things wherein I haue beene any wayes dismayed this day : take not thy holy spirit from me , but continue the motions thereof in my heart , that when as the tempter shal● come with his assaults , I may bee furnished with the shield o● faith to quench his fiery darts . Confirme my weakenesse , and grant that this nights sleepe may be sweet and healthfull for my body , and a profitable memoriall of that sleepe which at my last end , in that great night , shall make a separation betweene my body and soule . Let alwayes thine vnspeakeable mercies preserue mee , thy endlesse sweetnesse reioyce mee , thy heauenly trueth strengthen mee , thy knowledge embolden mee , and thy goodnesse keepe me now and for euermore from mine enemies visible and inuisible , that I may awake in the morning in perfect sense and good health , and for the same bee thankefull vnto thee , and carefully betake mee to my vocation and calling for Iesus Christs sake , my onely Sauiour . Amen . Amen . Another for the Euening . MOst glorious and sacred Trinitie , the most mighty God , the Father , the Sonne , and the holy Spirit , which art the authour and originall of all things , both in heauen and in earth , and that hast appointed vnto euery thing his end and way in this life . The eyes of all things are towards thee to finish in their courses that obedience they owe vnto thee . The Sunne , the Moone , the Starres in most constant order extend their light & heate to the comforting , not onely of fowles and beasts , but specially to the direction of man , how to know thee and walke in thy wayes , as being the bookes and characters wherein wee may reade thy power , wisedome , and incomprehensible glory , for their sound and language ( as a Harold ) is gone foorth to proclaime vnto the Nations , both Pagan & Christian , that thou art the Lord God Almighty , and most worthy to be praised , as in the Morning , so in the Euening also . Therefore knowing the great dependancy , that all things caelestiall and terrestriall haue on thee , I doe humbly intreate thee to take mee into thy custody this night : knowing that if a Sparrow cannot with safetie fall to the ground but by thee , that without thee so great refreshing of sleepe cannot be attained vnlesse I begge it of thee , many are the visions of the night , as idle dreames and fancies , that would interrupt my sleepe , if thou Lord by thy gracious power and presence of thy good Spirit driue them not away . And Sathan would ( like Abi●hai ●nto Saul ) in his sleepe , with fearefull darts of despaire , strike 〈◊〉 dead at once , ( as Jacl did Sise●… ) vnto eternall death , in soule 〈◊〉 body . Therefore vnto thee the keeper of Israel , that neither slumberest nor sleepest , by night , nor by day , doe I come beseeching thee , that laying my selfe to rest in thee , I may in the acustomed time which thou hast appointed , wake again : but if thou pleasest that this night shall bee my last , and that this mortall , shall bee swallowed vppe in immortallity . O Lord grant though I die in body , yet I may awake in soule , and liue with thee for euermore ; and that my body so sleeping , yet againe may awake at the resurrection of the iust , and with those that shall not sleepe , bee caught vp , with soule vnited by the same power , by which thou ( ô Sauiour ) didst at once rise from death to life , euen as that life which thou hadst with the father , before the world was . And as thou art one with him , so grant that after my last sleepe , I may be one with thee in the presence of the Father , and the holy Ghost for euermore . But ( ô Lord ) if thou please to raise me vp againe , to spend more dayes in this vale of teares , grant that I may liue honestly in the workes of my vocation , which thou hast ordained me to liue in , or liue by . Grant that I may set thee before mine eyes , day and night , and behold thee alwayes in my presence ; that when I am tempted to any eueill , in the work of my calling , or any other wayes : I may not bee tickled with the profit or pleasures therein obiected , and so prouoked to sinne against thee . Keepe my tongue from lying , lest thereby I become the child of Sathan , for hee is a lyer , and the Father of lyes from the beginning ; keepe my tongue from swearing , and that I may not take thy name in vaine : empty my heart of couetousnesse , of pride , of vaine-glory , and let mee not respect worldly vanitie , let me not be selfe-conceited : but , ô Lord , giue mee to bee of humble , gentle , harmelesse and courteous disposition and behauiour , both in my words and deeds , to my superiours and inferiours . O Lord giue me to be of a charitable nature , and of a pittifull affection , toward all men in generall , but especially towards all those that are ( of the houshold of Faith , of broken and contrite hearts , which thou Lord hast promised , that thou wilt not despise . Grant ô heauenly Father , that Christ both sleeping and waking , in this life , and after this life may be to me aduantage . O let me not fall into a custome or habite of sinning , lest therewith my heart become hardened , that I cannot repent , but giue mee such a conscience of sinne , that I may neuer commit sin either great or small , but my heart may affright , terrific , and amaze m● ( as it did Dauid ) when he cut off the lap of Saule● garment . And when I haue sinned , let thy louing countenance shine vpon me , ( as it did vpon Peter , when hee had denied thee ) that I may poure forth a fountaine of teares . And in bed if I happen to awake at midnight , giue mee thy holy Spirit , that with sobs , sighes , and groanes , in the secret closet of my heart , I may cast vp loude cryes vnto thee , not onely for my sinnes past , in the darke night of my childhood and youth , while I knew not thee , but euen now , since I came to some groath and manhood in Christ , I haue broken all thy Commandements , thy Lawes , thy Statutes , thine Ordinances ; not in ignorance , but in knowledge : for which I haue neede againe to pray vnto thee . Wherefore Lord forgiue mee , forgiue mee for thy Christ his sake . O my Loue , my Doue ( the blessed and powerfull Sauiour of my soule ) thou knowest that I haue sought after thee , euer since I knew thee , by night in my bedde haue I sought thee whom my soule loueth . O my Sauiour , since thou hast first drawne mee with the cordes of thy loue , let the strength thereof hold mee so fast , that I may for euer abide constant , in the like loue to thee againe ; Thou hast promised , that him thou once louedst , that thou wilt loue him vnto the end . Good God in thy loue keepe mee this night in soule and body : and not onely mee in mine owne person , but all that belong vnto mee , for the loue of thy onely Sonne Iesus , to whom with the Father , and the holy Ghost , be all honour and glory by mee and all thine , this night & for euermore , world without end . Amen , Amen . An Inuocation to God , humbly praying for remission of sinnes . VVEll-spring of bounty , God of feare , beginning that mak'st all begin ; With what oblation to appeare , t' appease thy wrath that 's due for sin : I know the blood of bulls and beast , or sweetest Incense that doth rise ; From earth of old they were the least , and are not now of any prise . O how should I be reconcil'd , againe vnto thy louing fauour ; How long Lord , shall I be exil'd , from my sweete Lord , and onely Sauiour : How long , oh ! haue I call'd to thee , to thee in name of thy deare Sonne ; Yet what I ask'd , thou gau'st not mee , and what I would is left vndone . I long haue knocked at thy dore , of mercy , but no ●n rance finde ; Sorrowes and troubles more and more , increase and vexe my soule and minde : I daily waite most wofull motall , before thy seate of clement grace ; But may not peepe within thy portall , nor see thy glorious beauteous face . I sighe , I mourne , my teares are seas , I sinke vnder the burdenous load ; Of sinne and shame , and finde no ease , prouoke me forward with thy word : My selfe chastising I desire , to quench thy wrath with floods of teares ; Yet still encrease thy fearefull fire , and so eucrease my daily feares . By prayers thee to presse who dares , except by thy Sonnes mediation ; To seeke thy glory 's all our cares , and the end of earthly mens creation : What course should I then poore wretch take , to doe , or aske that 's good and iust ; But vnto thee my prayers make , and onely in thy Sonne put trust . If that my sinnes shall thee offend , then all thy creatures rage and storme ; And all conspire by thy command , to punish me poore silly worme : Where shall I be , or whether flie , from sight of thine all-seeing eyne ; As Noahs Doue , on earth am I , and cannot looke against thy shine . But if thou show thy louing face , all creatures on my seruice tend ; Men , beasts , and Angels , doe me grace , to helpe me all their powers doe bend : What should I then , say , giue or doe ? what paine can gaine thy fauour lost ; Riuers of oyle , or ought thereto , they are thine owne , and of thy cost . Accept yet Lord the sacrifice , of heart , and calues of lippes vnfain'd : This is that offering thou didst deuise , to haue thy grace to be obtaind : The free-will offerings of my zeale , in sense of sighing still ascending ; They to thy mercies seate appeale , and would make peace for mine offending . Although mine heart and tongue doe falter Yet through my Sauiours blest mediati● ; Receiue this offering on thine alter , with all my best imagination : Heare me in him , in him relieue me , for without him no helpe can bee ; None can my soules , or hearts ease giue me , nor can I inward comforts see . Till I know that thy wrath 's appeas'd , and haue thy Charter for my pardon ; Then shall I finde my heart so eas'd , that I desire no further guērdon : And now I most vnhappy man , that did offend my God so kind ; By grace in him in all I can , I le seeke with heart , with soule and mind To honour , serue , obey and please , him that is my gracious maker ; Whom I beseech to grant me peace , and make me of his ioyes partaker . An Euening prayer to be said with a whole Family . O Most blessed Sauiour , b● whose merits alone , the● is graunted vnto vs this prese● libertie , to approach vnto the F● ther , and in thy name , after th● end of our labours this day accomplished : by which through thy goodnesse wee haue profited our selues , and furthered the continuāce of humane society , which by no meanes could continue , if wee did not seriously apply our selues in the workes of our vocation , in which thou hast ordained , that euery man should liue , not onely to his present necessity , but vnto the furthering of the welfare of our children and alliance , which accordingly wee haue this day done , so farre foorth as the approaching ●ight would suffer , and as our fraile bodies , soone spent and tired with the cares and labours of this world would giue vs leaue . And seeing thou hast ordained the night for man , by sleepe to refresh himselfe ; Lord we intreate thee to giue vnto our bodies , such rest and sleepe this night , that the day following , wee may be raised strong in minde , and body , to goe on , in our seuerall labours , honest businesse , and employments , in moderation , wisedome , and discretion , as may bee most to thy glory , and to the honour of thy great name . O Lord wee beseech thee , let not our sinnes , of which wee bee many wayes guilty : cause thee to remooue away our sleepe from vs , nor frustrate this dayes endeauours : let no blasting or mildewe , or any the euill that walketh in the darkenesse hurt the fruite of our labours . Let no sons of Belial , when we are in our fast sleepe , come in vpon vs , to spoyle without , nor steale within , that which thou through our honest endeauours , or the gift of our parents , hast blessed vs withall for as the beastes of the forre●… which are of sauage nature , hunt after the prey : so wicked me● that aske not their bread of thee , doe in the night by violent hands , robbe and spoyle thy people . O Lord , we know not , but that for the wickednesse of our hearts , hands , and liues , by which wee haue this day offended thee , iniured and oppressed others , but that thou mightest ( as on Iobs children ) suffer the deuill , by his instigation of wicked men , to robbe and spoyle vs , not onely of our goods and cattell , and other our personall estates , but also of our liues . But ( ô our good God ) wee are confident that through thy mercy and loue in Christ , no euill shall come vnto vs , for thou hast promised , that thou wilt bee a refuge and fortresse , to keepe safe all those that trust in thee : not onely from the arrow of the day , but from the terror of the night , which thou at thy will and pleasure sendest for the punishmēt and correction of our sinnes ( as thou ●iddest Shem●i with his rayling ●ongue to a●●●ict Dauid . O Lord , for the w●rthinesse of thy Sonne our Sauiour , in whom onely wee lay down our bodies to rest , turne backe this night , and at all other times of our sleepe , all the euill and wicked purposes of those that intend vs any hurt in our bodies or goods ; and send thy holy Angels to protect vs with their hands , as they did thee our Sauiour against the prince of darkenesse , when he had ended on thee his three temptations in the wildernesse . And as they fought against the Assirans hoaste , that proudely boasted themselues against thy seruant Hezekiah : ( So ô Lord ) let thine Angels fight against all our enemies , and the enemies of thy church , not of flesh , but of Spirit , which resolue our hurt , whether walking in the day , or sleeping in the night . And though our sinnes , in which wee so much abound , haue deserued that thou shouldest send those ministring Spirits , as on Egypts first borne in the night , to take away this our dying life , or life full of death : yet for thy mercies sake let them be our gardians , not ouely this night , but all the dayes and nights of this life , for euer to further our soules and bodies , in thy obedience ; and in , and after death to conduct them to Abrahams bosome , to rest in ioy and blisse with thee for euermore ; yea let thine Angels of light , that continually behold thy face in heauen , bee about our bodies night and day , and with louing and kind assistance , keeping euill from vs , and vs from euill : not onely of sinne , but of temptation , with which that worldly Gouernour , and Prince of the Ayre neuer cea●eth millions of wayes to withdraw vs from thee : if he cannot through couetousnesse ( as Iudas , ) ●or through the world ( as De●as and Achan , ) yet through pleasure , ( as into our first mother , Eue , Dauid , Solomon , Sampson ) hee will a thousand to one , craftely enter , and seate himselfe in our hearts . O Lord , if by thy holy Spirit , we happen to be so strong as by none of these baites to bee caught , then hee laboureth by temporall crosses , and afflictions of body and minde , ( as on Iob ) to draw vs to distrust and dispaire in thy mercie and loue , in all which assaults let thy grace , and our faith keepe vs , that we may not bee ouercome , but as valiant souldiers in Christ , and through the Armory of God , in which by our holy calling we are girt , we may leade captiuitie captiue , and bee more then Conquerours through him that loueth vs. So that neither the feares of the day , nor the terrours of the night , of death , and hell , should separate vs from the assured guard of thee , and thy Angels , the conductors and furtherers of our saluation . This thy great helpe , and especiall assistance , wee are continually enforced to craue , not for our owne sakes : but for thy Sonne his sake , and that as hee himselfe hath taught vs in his most holy word , saving , Our Father which art in heauen , &c. To the Lord of Hoastes and God of glory , our Creatour : to thee ô Christ Iesus our Mediator , thee most holy Spirit proceeding from the Father , and the Sonne , bee ascribed all praise and glory this night and for euermore . Amen , Amen . Another for the Euening . O Eternall God , and most mercifull Father , wee acknowledge and confesse against our selues , that our hearts and hands are full of all filthinesse and sinnes whatsoeuer , and we are altogether vnworthy to speake vnto thee , or to come neere thy presence : Neuertheles being so much boūd vnto thee , as this day past and all other times of our liues doe witnesse : we most humbly offer vnto thy holinesse ( by the hands of Iesus Christ our Mediatour ) our humble duties of praise & thanksgiuing for our Creation , Election , Redemption , Vocation , and Sanctification , with all other good graces appertaining to this life , or that which is to come . And namely , ô Lord , our tongues , and lippes shall glorifie thee , sitting aboue the Cherubims , for preseruing vs this day past , from so many miseries , and casualties whereunto wee might iustly haue fallen , if thou wouldest haue entered into iudgement with vs : but Lord , thou art mercifull , and passest by our manifold offences , to winne vs by thy long sufferance : we beseech thee make vs thankefull for thy mercies and carefull to doethy will. O Lord , pardon and forgiue v● all our sinnes , and grant vs euery day more and more the sight o● them , true , vnfained sorrow , an● repentance for the same . Giue vs faith and grace to beleeue all the sweete promises that thou hast made to vs in Christ Iesus , both for the remission of our sins , and the hope of a better life , strengthē vs from aboue with thy mighty hand to walke in euery good way ; and to bring forth the fruits of a true & liuely faith in our liues and conuersation all the daies of our pilgrimage here . Arme vs , ô Lord , with thy grace and holy Spirit against all the corruptions of the world , the temptations of the deuill , & the allurements of the flesh , and settle our mindes to the continuall exercise of deuout prayer , with the hearing of thy sacred word , watching for thy comming both publicke and priuate . Continue thy goodnes towards vs in prouiding for vs such things as are necessary for the maintenance of this present life , & blesse the same vnder our hands , that the little which wee haue by thy goodnesse may be encreased , and the encrease may serue as well to furnish our necessary vses , as to minister vnto the necessitie of others , according to our abilities . Keepe vs Lord this night from all euils , which may happen either to our bodies or soules : Extend thy goodnesse towards all those that depend vpon vs , or wee on them . Giue vs quiet sleepe and rest , and when we shall awake , let all our thoughts and cogitations be holy meditations on thee and thy law . Blesse vs , ô Lord , all the nights and dayes of our liues , and at the end thereof , send vs a blessed departure , and afterward a ioyfull resurrection vnto life eternall , grant vs these good things most mercifull Father , and all other needefull graces for Iesus Christ his sake , in whose name wee further call vpon thee as our Lord and Sauiour hath taught vs in his Gospell , saying . Our Father which are in heauen , &c. A godly Meditation , wherein the distressed sheweth his vnfained griefe and sorrow , for hauing offended so powerfull a God , and so-mercifull and gracious a Father ALas that I offended euer , this God of gods , this Lord of powers ; That can in peeces all men shiuer , and ouerturne the stateliest towers : Ah , woe is me that I offended , and iustly God stirr'd vp to ire ; Who by his Law hath sinne condemned . vnto the pit of endlesse fire . I daily see Gods creatures all , iustly for sinne displeas'd with me ; Mens hearts are hardned and with gall , feede me that haue offended thee : My God thy blessings all on earth , tho duoest with-hold and from me keepe , Alas my soule sustaines a dearth of grace , vnto thy grace I creepe . But what to doe , or what to say , I know not Lord , but I know this ; My griefes encrease more day by day , my mirth is moane , bane is my blisse . One euill doth another call , like waues on waues in raging seas ; My weary burthen makes me fall , I finde no comfort , helpe , nor ease , I hope of helpe , but that hope quailes , in crosses are my comforts ended ; I flie to Faith , but then Faith failes , when I neede most to be defended , As if I were the onely man , prepos'd by thine intendement ; Whom heauen ond earth must curse and ban , as subiect of all punishment : Thy iustice damnes me , I appeale to mercy , then appeal'd I feare To be reiected , thus cold zeale , and secret sinnes with griefe I beare . Shall I thinke it a fruitlesse taske , vnto my God for to repaire ; That sinners cals and bids them aske , and they shall haue all things by prayer : Can it be bootelesse downe to fall , before his throne of Maiestie ; And with repentant tongue to call , for pardon for mine iniquitie . May not vnfaigned cries , at last preuaile with him that 's pittifull , To pardon mine offences past , reuiue my soule which now is dull : I le frame my heart to meditate , my tongue to vtter what may please Him , whom best knoweth my estate , and seeke his wrath for to appease . To him I le goe in Christ his name , in whom I know he is well pleas'd ; And will confesse my sinne with shame , and so mine heart shall sure be eas'd : For Christs sake looke on me againe , he is God all-sufficient ; He doth behold and see my paine , my inward faithfull hearts intent . He knoweth what I goe about , all I thinke , speake , or doe amisse He writes or notes without all doubt , in his remembrance booke it is : I know he will in worth accept , what iustly I intend to be ; And cannot it performe , except he put his helping hand thereto ; He knoweth that I am but flesh , and what is flesh but fraile and ill : And what is man , a lumpe of trash , whom vaine desires doe fully fill : And will this God Iehouah high , so strong and powerfull set his might ; Against a worme so weake as I , a silly man , a shade of night . What conquest can there be in God , to worke reuenge on me poore soule ; Who still corrects me with his rod , whose Iustice doth my sinnes controle : Shall I dispute with thee , nay rather , poore wretch I should fall prostrate downe , And humbly kneele vnto my Father , and pray with teares when he doth frowne . If he afflict more , be it so , if further plague me , le't be so , If he will kill with paines and woe , doe what he will , let it be so : For I am his , doe what he will , with me and all that mine can bee ; It is his owne , and must be still , there 's no disputing ( Lord ) with thee . There is no Art , or Eloquence , can quench thy coales of burning ire ; It is not words can make defence , nor friends can saue me from the fire : Nor take me from thy powerfull hands , so full of might , force , strength and power ; Or breake in sunder , thy strong bands , nor ease one minute of an houre . I le yeeld me therefore to his will , Lord doe what thy good pleasure is ; Turne me as may , thy minde fulfill , I le waite the time of happy blisse : I le waite thy pleasure , time will come , wherein I may the issue see Of my afflictions all and some , and what thy purpose is with me . The meane time I will with thy word , consult and vse my exercise ; And comfort take through hope ô Lord , refresh dull spirits , and cleare dimme eyes : With dewe of thy sweete promises , laying aside all fleshly aide ; I onely rest on thy mercies , in holy word as thou hast saide . And in true faith will I remaine , and seeke thee ( being the true way ) Wherein who walkes , at length shall gaine , true blisse and happinesse for aye : Who this embraceth shall not erre , wherein who liues , shall neuer dye ; But weare a crowne past reason farre , and liue with God eternally . An Euening Meditation . O Most deare Lord Iesus , to whose euerlasting goodnes wee are daily engaged for all the good things we haue , which hast granted the cheerefull light of the day vnto all men , both good and bad , to follow their affaires and seuerall employments in : and mercifully giuest the sweete stilnesse of the night , to refresh their wearred bodies , and to put away the cares of their mindes , and to asswage their sorrowes wee ●…seech thee that those things 〈…〉 haue done amisse this day 〈…〉 our common imbecillit 〈…〉 gence , ignorance , or ●…g 〈…〉 rash and vnaduised presumpti●… 〈…〉 wherein we haue offended 〈…〉 cred eyes , they may be pa●… and forgiuen for thy 〈…〉 goodnesse sake , and according 〈…〉 the innumerable multitude 〈…〉 mercies . And grant herewithall that this night may be blessed and prosperous vnto vs , safe by thy protection ouer vs , and free from the dangerous illusions of wicked spirits : so as this refreshment by quiet rest and sleepe may make both our bodies and mindes more cheerefull to morow , and we the more enabled to doe thee seruice , and faithfully to follow those employments thou hast appointed for vs , blesse vs ô Lord , and water vs with the dew of thy blessings , and let the drops of thy Sonnes blood , shed for our sinnes , and yet crying for mercy , distill into my heart by a liuely Faith for the comfort of our soules , and the amendment of our sinfull liues , wee beseech thee , ô Lord , take from vs all manner of darkenesse , misbeleefe , infidelitie , carnall lustes and affections , and so strengthen vs with thy grace , that the Barke , of our weake Faith sinke not through the stormes of Sathans temptations : nor our hopes be ouer whelmed through the weight of our vnworthinesse , n●r any of thy good graces in vs extinguished or blemished by the waues of a wicked conuersation . Enter thy Iudgements into the tables of our hearts , that wee may bee content to spare of our ordinanary sleepe , to muse of all thy Cōmand●ments , and that wee may bee more earnest vpon the meditation of thy sacred word , then the Kings of the Nations haue beene to turne ouer their Records in the night season . Be mindfull of vs when wel appen to forget our selues , and think vpon vs , ô Lord , sleeping and waking . Keepe vs , O Lord , this night present , euen vs , and ours , that we bee neither disquieted by dreames , nor surprised by any sudden violence , nor affrighted by any terrour : but graunt vs this fredome & libertie , that wee may lye downe in peace and rest , and rise vp againe in due time , safely ; to the honour and glory of thy name , and the managing of our worldly businesse in thy feare , through Iesus Christ our onely Lord and Sauiour , Amen . A Prayer for Faith. O Lord our God , thou hast re●ea●ed in thy word , that the iust should liue by Faith , and that without ●aith it is impossible to please thee , and although a●… not faith , yet as many as are ordained to eternall life , by thy power and gift doe truely beleeue . O Lord , I doe beleeue , encrease my faith , and helpe my vnbeliefe ; and grant that through hearing & reading of thy Word , I may grow stronge in this grace , and encrease from faith to faith . And open my heart , O Lord , as thou didst Lydias , that I may beleeue the Word to be thy Word , and thy promises therein contained , to be giuen not vnto others but vnto me : And that when thy word saith , Beleeue and yee shall be saued , my heart may presently answer thee , Command or say what thou wilt , I beleeue Lord , not historically , but sincerely from the bottome of my heart , Lord helpe my vnbe●eefe . And , O heauenly Father , grant for thy Sonne , my Saviours sake , that when stormes of temptations shall fall vpon me , as on Peter on the water , yet beyond his example , hauing thy Word to support me , I may beleeue in thee ; and though with the eyes of my flesh , I see no hope , but that my faith may frustrate mee ; yet like Peter I may not sinke , but seeke for further helpe from thee : and being assured that euery word of promise is most certaine , let me still , aboue hope , and beyond hope , beleeue in thee : yea , and though with holy Iob thou kill my body , yet will I trust in thee , for I know thou wilt saue my spirit and vnite them againe , in the day of the Lord. Sweet Sauiour , whensoeuer I shall bee stung with the remembrance of my present , or passed sinnes , graunt I may like the faithfull ●sraelites in the wildernesse , looke vnto the pillar of thy Crosse on which thou suff●redst death for my sinnes , and through the vertue thereof apprehended by faith ( like the diseased Woman in her bloudy issue , and perishing griefe , ) with one glance and touch of sincere and iustifying Faith , be suppled , comforted , and cured , of my troubled spirit and wounded conscience : O heauenly Father grant that the oyle of Faith in mee , may neuer thorow temptation bee weakened , much lesse vtterly decayed ; but as the oyle in the widowes Cruse , through thy blessing , bee more and more encreased : this graunt for the honour of Iesus Christ my Lord and Sauiour . Amen . A Prayer for the Remission of sinnes , O Lord God in greatnesse infinite , in power omnipotent , in Counsell wonderfull , and in Iudgement t●rrible , Although 〈◊〉 miserable sinner , haue by thy iustice truely deserued everlasting damnation for my horrible sinnes , yet I bese●ch thee cast mee not away with th●m that haue not knowne thee , or such as forget God , or such as runne on in their wickednesse and neuer say what haue I done ; for I appeale from thy rightfull iustice , to thine vnspeakable mercy , and humbly cast downe my selfe , at thy feete , and confesse my sins , bese●ching and begging compassion and pardon : behold , O Lord , I am a piece of that purchase that cost so great a price , as the bloud of thy deare Sonne , my body and soule are the Temples of the holy Ghost , the postes whereof are sprinkled with his most precious bloud , which cryeth for mercy : And therfore enter not into the course of iudgement with me ( for there I know I shall bee ouerthrowne ) but forbeare mee , forgiue mee , and acquit me vpon that satisfaction which he hath made for penitent sinners . O Lord , though the stipend of my sinne be death , and the merit of my transgression , eternal perdition , yet is thy mercy aboue all thy iudgements , and thou canst forgiue more then I can offend ; Wherefore I pray thee set thy deare Sonnes Crosse and Passion betwixt thy iudgements and my soule : Looke vpon me with the eye of mercy and compassion , as thou didst vpon the sinnefull Woman at the banquet , and the Publican in the Temple , whole pardons are registred in thy Booke for my Comfort . O Lord bow downe the height of the Deitie , to behold my vilenesse and misery ( a liuely image of the prodigall Sonne ) who knew no other helpe but onely thee my most loving Father , whom I haue so highly offended ; powre the oyle of mercy into my defiled and fainting heart ; search it that I may not flatter my selfe to extenuate my sinne , cleanse it , and season it with the oyle of thy grace , to receive and retaine all goodnesse heereafter . Lord , I thanke thee for thy patience , and long suffering , that thou hast not suddenly ( after my desert ) taken vengeance on mee , but giuen mee a longer time of repentance : wherfore I beseech thee appease thine anger towards mee now , loose in me the workes of darkenesse , create in me a newe heart , and because thou expectest my amendement , that I may haue thy fauour ; I beseech thee graunt mee thy fauour , that I may amend : giue me grace to rep●nt vnfainedly with fasting , weeping , and mourning , and make my faith liuely to beleeue that I am forgiuen in Iesus Christ. Let not the faults of my Forefathers light vpon my head , who haue walked in their sinnefull steps , neither be angry with mee for their sakes ; but let the wel-doing of Iesus Christ , who hath shed his bloud for me , succour me and procure my pardon , for giue all my sinnes of youth and age , negligences and ignorances , thoughts , words , and deedes , and keepe mee from presumptuous sinnes . O Lord , looke not vpon the Pharisie , for he dissembleth , nor vpon the Publican first , for hee sayeth little for himselfe in outward shew , nor vpon Mary Magdalen onely , for she had but seuen deuills ; but looke vpon me , that of sinners am chiefe , worse then either Pharisie , Publicane , or Marie , who haue as many sinnes as haires vpon my head , and a greater clogge vpon my Conscience , then any burthen that man hath to beare , and doe therefore openly , earnestly , vnfainedly and continually call vpon thee . O Lord keepe vnder Satan that hee compell not my conscience to dispaire , quench all the euill motions of my minde , striuing against thy diuine pleasure , and restore in me the Image of thy Sonne , that I may liue in thy feare , dye in thy fauour , rest in thy peace , rise in thy power , and remaine in thy glory , for Iesus Christ his sake , our onely Lord and Sauiour . Amen . In this Meditation , the distressed humbly confesseth his sinnes , and the vanities of his former times , lewdly mispent ; and resolueth ( and exhorteth all others ) to returne vnto God with speedy , true and vnfained repentance . AN heart that 's broken and contrite , to God is a sweet sacrifice , Repentant sinners him delight , farre more then iust men in their eyes : What I haue bene , my God hath knowne , What I now am , the Lord doth see ; What I shall bee to him is showne , from him no secret kept can be . How I consum'd so many yeares , mispent so many months and dayes . Both houres and minutes all appeares , to God who markes my life and wayes : Time is the meane that all things tries , Time worketh what mens wits deuise . Time with his swiftnesse euer flyes , And Time in time will make men wise . Fly from me follies of my youth , packe hence my sinnes that burd'ned me , Welcome to me is Age and Truth , now I by faith in Christ will be : Whose sinnes doe make my heart to bleed , let them examples take by me Whose wickednesse all mens exceeds , come Lord in mercy : pardon me . Lord now let me depart in peace , I ●●ele thy rod , I finde thy loue : My paines doe grow , my ioyes encrease , this mercie comes from thee aboue : My sicknesse is a present meane , to heale and cure my wounds of sinne : Lord purge all my corruptions cleane , and let my death my life beginne . A Prayer for the forgiuenesse of Sinnes . ETernall God and louing Sauiour , before thy Baptisme , thou didst send Iohn the Baptist to preach remission of sins , through repentance and faith in thy name : And after thou wert Baptized , and entered into thy Ministrie , thou that didst exhort all that were weary , and laden with their sinnes , to come vnto thee , saying , that thou cammest to call sinners to repentance , and that the whole had no need of the Phisitian , but the sicke . Wherefore , o Lord , being deadly sicke , with the sence of my sinnes , and with the Samaritane wounded vnto death : I entreate thee in the teares of a sorrowfull heart , to wash me , not onely my hands , feete , and head , but also my heart from sinne . O Lord powre into my wounds the oyle of mercy , that it may pacifie and quiet my minde in thee . O Lord wash me with the bloud of thy Sonne , as with Hysop , for I haue with the Prodigall sonne , and Lost sheepe erred in the vanitie of my minde . But , ô Lord , as Philip found Nathaniel , when hee looked not for him ; So by true repentance , and hearty confession , let me be found of thee , and in thee , now seeking after thee . O Lord I thirst after thee , and for thee , wherefore send thy holy Spirit into mee , to mollifie and comfort my hard and vnrepentant heart . O Lord , it cannot by nature , enter into my minde , that I am so wretched a sinner , but by thy word as vnto Nichodemus , thou hast made me to see , that except by true repentance I be regenerat , and so , as it were , borne againe , I cannot enter into the Kingdome of heauen ; that is , possibly be saued . But , ô Lord , thou hast made me to know sinne , and how sinne became sinne , by the reuerent vse of thy word , for though there be sinne in vs , before the knowledge of thy Law , yet sinne without thy Law was not imputed : but thou hast giuen vs Christians , this thy law as a touchstone , to know sin , and that sinne is the transgression of the Law , for if there were no Law , there would be no transgression , wherefore thy Law which was ordained vnto me vnto life , by the search thereof , hath slaine mee vnto death , and made me immeasurably sinfull , for by the Law , thou hast made mee to know sinne , which by no other meanes I could know , or should euer haue found out , for how should I haue knowne lust to be sinne , if thou hadst not said I should not lust . Wherefore , O Lord , seeing it is so with me , that I doe the euill which I would not , and leaue vndone the good that I would , binde this strong man in mee , that though Sinne dwell in mee , yet hee may not raigne ouer or rule in mee , yea mortifie the wicked deeds of my flesh , by thy holy word , and mighty operation of thy spirit . O grant that by the dying of the Lord Iesus , sinne in all his kindes and force , may be subdued , and dye in me : lest that thereby I be made to come short of thy glory , which thou hast promised to all repentant sinners . Good God grant , that I may not yeeld my members , seruants vnto sinnes , but reserue them seruants vnto thee , in true righteousnesse and holinesse , all the dayes I haue to liue in this life . O Lord , as Ammon hated his sister Tamar , after hee had abused her with himselfe , and himselfe with her , so that hee could not abide ●ere , ( nor ( well might ) himselfe ) by reason of himselfe : giue mee grace , I may hate sinne , not onely after , but before it is committed with no lesse indignation then they did each other , and thou them both . O Lord let the old man that is in me , be so crucified with Christ in the power of his death , that I may henceforth be no more seruant vnto sinne , for that thou hast said , that a carnall man liuing in sinne , cannot please thee . O Lord giue me thy spirit that I may hate the things of the flesh , which are nothing but san against thee , and loue the things of thy spirit , as ioy in the holy Ghost , peace of conscience , long-suffering , patience in bearing , and forbearing wrongs , with faith and the like graces and fruits of thy most holy spirit . O Lord , seeing I haue , to the subduing of sin , desired the gift of thy holy spirit , let mee be carefull , by the vse of all holy meanes , to walke in the spirit . And seeing thou hast condemned sinne , in him that knew no sinne , for my sake , O Lord condemne it not in me againe ; and as the first birth is nothing but sinfull Adam , Lord graunt that by this my second birth , I may be a continuall liuing spirituall man in Christ : thus hauing confessed my sinnes with hearty sorrow , I beseech thee , for my Sauiour his sake , to forgiue me my sinne , and to strengthen mee all the dayes of my life to come , that with the man in the Gospell I may follow thy heauenly counsell and sinne no more , neither in action , affection , nor intention , lest this my confession and contrition should be in vaine , which , O Lord forbid , for thy Christ his sake . Amen . Amen . The Repentant complaineth of the grieuousnesse of his sinnes , and desireth mercie and pardon , and to be deliuered from Sinne , and the guilt and punishment thereof . HIdden , O Lord , are my most horrid sinnes , vnto the world , though open plain to thee , He neuer betters , that no time begins , corruption killeth all good thoughts in me . What sinne doth dwell in this vild flesh of ours , but doeth encrease like monsters huge in me , Committing them , both minuts , dayes & houres as swift as time , so fast grow they in me . Rent thine own flesh , & teare thy wretched haire , scrape clean corruptions marrow frō thy bones : Put out thine eyes , cut off thy tongue stop eares ; lame all thy senses , to kill sinne at once . I faine would walk , that know not how to creepe , I am opprest with such most hainous crimes : When I should walk , sin drowneth me with sleepe , for one good thought I sinne a thousand times . Sigh , O my soule , weepe , sorrow , and lament , and seeke for helpe , if any hope be left , Pray vnto Christ for grace thou mayst repent , before his merits from thee be bereft . Though by his rod , afflictions humble thee , and for thy sinnes thou suffer grieuous paine , Yet with his flesh he still vpholdeth thee , frō deepe despaire , in bliss with him to raigne . All glory be to God on high , and to his Son , our Sauiour wise and iust : To whom with ioy , still pray and sing will I , and to my Comforter the holy Ghost , Whose being was from all eternity , one Deitie distinct in persons three , According to the blessed Trinity , distinguisht to three , yet one in vnitie . Abba , ben , Ruach , sacred trinitie , one drop of Nectar Lord on me bestow , That glorious blood to cure sinnes miserie , that all mankinde thy loue to me may know . Let not sinnes hire , nor grieuous punishment be condemnation to my stained soule , Be pleased with Christ his all-sufficient payment , who ransom'd vs from sinnes eternall thralls . A prayer to be said on a Sunday morning , for the right sanctifying of the Sabbath . O Lord of Sabbath , that in the beginning after the finishing of the sixe dayes workes , in which by thy most mightie word , thou didst create the heauen and the earth , and produce all this wonderfull variety of things which wee perceiue euery day most admirably to be made , not onely in the sensible , but also in all insensible liuing things : of all which workes , thou hast caused man , chiefely to excell , hauing in him most curiously epitomised all the glory of this earthly fabrick , and for all this thy great goodnesse , thou hast done vnto him , hast onely required of him , that he in the contemplation of these created things , not only without , but within himselfe , might finde out thee , a louing Father and Creatour ; and doe vnto thee that high homage , that thou hast commanded on this day , not as slaues , and seruants , but as sonnes filled with all duty & obedience , which that wee might doe , thou hast charged vs , on the seuenth day to remember our Creatour , not onely by refraining our seruile labour , which in the sixe dayes thou hast appointed vs , but by leauing the wicked workes of darknesse , vnto which we are by nature , and wicked desires , so much addicted . O Lord graunt that I may sequester my selfe , this day vnto thy praise , not onely in thy holy Congregation , but in the secret cogitations of my heart . And graunt that euery word , or thing that I shall this day , heare with my eares , or see with my eyes , may be so digested in my soule , as fit subiects , out of which I may bee occasioned to magnifie thy praise and glory . O heauenly Father , graunt that all those Sabbath dayes which haue passed in my youth and manhood , while I knew thee not , may be now recalled , by double diligence , in the deuout hearing of thy Word , receiuing of the Sacraments , and calling vpon thy name , which on this day thou hast for euer commanded to bee done vnto thee in thy Church and holy Congregation . And , O Lord , let my heart depart , edified in thy most holy feare , not for the present while I am hearing , but for euer while I shall liue , and let some part of thy holy Word , which I shall heare expounded this day , abide in me , that at all times , when I shall haue occasion , or be called thereunto , I may bee fitted and furnished , to giue a full account , and reason , of the hope I haue in thee . O Lord , thy Apostles haue called this day , not now the seuenth day from the Creation , but the first day , and the Lords day , putting vs in mind of that high and admirable benefit of our Redemption , as on this day accomplished by his glorious resurrection , for the which wee can neuer rēder too much thanks , neither publick nor priuate . O Lord , make my heart like the good ground , mentioned in the Parable , that when it had receiued good seede , it brought forth , thirty , sixty , and an hundreth fold : so most sweet Sauiour graunt , that I may haue thy Word so deepely rooted , by the power of thy holy spirit , this day sent downe into my heart , that I may bring it forth in an hundreth fold , thy power in my saluation . And let it abide this day and euer in my soule , the most sweet sauour of life vnto life : O Lord driue from mee all impediments , arising from the thoughts of the world , the flesh and the deuill , by which Sathan laboureth , to frustrate in me , the sauing hearing of thy Word : and make me to heare thy precious Word with all reuerence and humility , not as the word of man , but as it is indeede the word of God. And seeing thou hast said , not the hearers of the law , but the doers of the law are iustified : O Lord make me a doer of the law . And as thou hast againe said , Blessed are yee , if ye doe these things . Wherefore Lord that I may bee capable of thy blessing , graunt that this day , when I haue heard , I may doe the things , and ( as thy blessed Mother ) pondered all thy sayings , and layd them vp in her heart , to remember them . O sweet Sauiour , helpe me this day and other dayes and times , so often as I shall heare thy word , or reade the same , that my memory may be so quicke and fresh , that I may retaine and remember all , that shal most especially concerne me : and not to be filled with idle knowledge , but with constant doing , that I may be accepted among those builders , that set their house vpon the rocke , most blessed Lord let me not be so simple , as to thinke my selfe blessed , by bare looking into thy law , by an outward conformity , in comming to thy Church to heare , lest in so doing , I become as a forgetfull hearer , that offers to thee a sacrifice of fooles , and so in sanctifying this thy Sabaoth so idely , thou cast mee out among the hypocrites , the chiefe profaners of the Sabbath in the burning lake , and vnquenchable fire . O Lord , let no wicked temptation of sathan , or of my flesh , enter into my minde in the hearing of thy Word , to make it vnsauourie , or bitter vnto my soule , but let it be this day and euer , more sweet vnto my soule , then honey vnto my lips . O Lord , let it be in some measure , my meate and drinke to doe thy will ; and graunt that I may this day , learne so much thereof , that I may become wiser then my Teachers , or those that regard not to keepe thy law , graunt all these my requests , most louing Lord , both to mee and all thine , this day and for euermore . Amen . Amen . A Prayer for godly zeale . O Lord , knowing that zeale doth sauour our knowledge , sweeten our vnderstanding , confirme our faith , and make acceptable all our sacrifices and seruices vnto thee ; and being a most excellent and perfect gift that commeth from thee , the Father of gifts , and how all thy seruants , Moses , Iosuah , Phineas , Sampson , Dauid , S. Paul , and Stephen , and all the rest of the Prophets and holy Martyrs , both ancient and late haue abounded herein . I doe prostrate and cast downe my selfe , before thy most high Maiestie : beseeching thee to giue mee this coale from thine Altar , that I may delight my soule to be talking , and singing thy continuall praise , and inflame my spirit , ( like the men that trauailed to Emmaus ) to be astonied in admiration and contemplation of thy exceeding loue . O God my Sauiour , let not my zeale be headie , preposterous , or ignorant zeale , that there with I may neither offend thee , disquiet thy Church , or afflict my selfe , as the Scribes and Pharisees in Ierusalem , and the Israelites in the absence of Moses , at mount Sinah : or as Saul in his Pharisaicall deuotion , giue me not knowledge without zeale , nor zeale without knowledge , and that all my vnderstanding in thy Word , may euermore bee mixed with true zeale : O let not my zeale be aboue knowledge , lest while I thinke to serue thee in the breath of charity , by the distemper thereof , I bee inforced to dishonour and blaspheme thee , as the blinde Heathen , ignorant Papists , or vndiscreete Protestants at this day doe . Graunt this , O Lord , for the honour of my Aduocate and Mediatour Iesus Christ. Amen . A feruent Prayer vnto God , that the repentant may finde fauour in Christ. ATtend vnto my teares , O Lord , regard my wofull moane : And seeke to saue me by thy Word , or I am ouerthrowne . For sinne doth so oppresse my minde , that I am damn'd to hell , Vnlesse by Christ I fauour finde , whose wounds must make me well . Cure thou my soule so sicke with sinne , by merits of thy Sonne : Marke not the estate that I liue in , but marke what he hath done . Most perfect hee ( though I be vilde ) to please when I offend : He sits with thee , ( though I exilde ) in glory to the end . My nature is inclin'd to euill , though his with good accord : My sences seeke to serue the deuill , his will to please the Lord. Wherefore , O God , that art most iust , in him my debts to pay : In his desert my soule doth trust thy wrath for to allay . O Father , full of knowledge deepe , thou searchest secrets of each heart ; Beholdst desires wee priuate keepe , with hidden silence in the darke : But yet thou doest thus much require , thy children should know and confesse : Thee for to be their lightsome fire , that iudgest their workes in righteousnesse . As thou hast fram'd in man a heart . wherewith his Maker to beleeue , A tongue , and lips , and euery part , wherewith he glory may thee giue . And thou doest chalenge at his hands , free sacrifice of prayers praise : And honours due throughout all lands , that all men canst deiect and raise . Thy Children must not in their minde be dumbe , nor in their tongues be mute , When they should seeke thy helpe to finde , and by petition shew their suite . Thy Sonne doth bid me aske and haue , and finde to seeke , to knock to enter . What they doe want , that they may craue , by faith in him they may aduenture . Thou still art ready to be found , and helpe thine owne in their distresse , That in their faith are constant found , and patient in their heauinesse . Therefore , deare Father , I beset with many miseries distrest : Come vnto thee thine ayde to get , and after trouble to finde rest . And haue thy Grace without , within : but I that am of sinners chiefe : Because thou hat'st in me my sinne , they doubt thou wilt not giue reliefe : Alas poore wretch what shall I doe ? to aske I am so farre vnfit , Vnapt , my God , to aske vnto , vnworthy to haue benefit . Of what I craue , or doe desire , and yet to cry I will not linne : Till thou doest send refining fire and purifie me from my sinne . A Prayer for the obtaining of Faith , Hope , and Charity , and all Christian vertues . O Lord , and Father of lights , from whom proceedeth euery good and perfect gift : I beseech thee to blesse mee with all spirituall blessings in heauenly things in Christ. Increase the little graine of my weake and feeble Faith , direct it to the true obiect , the merits of Christ Iesus , and let it not be bare and bad , but effectually working by loue . Make me strong therein , and constant to giue credit to thy Word without doubting , and protect mee among the diuers and manifold errors , sects , and heresies of this world that fight against the foundation . Lord let me not be disappointed of my hope which I haue in thee : but make good thy promises vnto mee , and so worke in my heart , that I may haue courage in conflict , patience in trouble , and comfort in all things . Keepe mee from insolencie and pride , and graunt mee true humility , and lowlinesse of minde , that I bee not puffed vp to contemne my brethren , but giue mee that due consideration of my owne vilenesse , and infirmities , that as dust and ashes I may tremble , and stand in awe of thy Iudgements , and as a sinfull man , esteeme better of others then my selfe . O deare Father , when Sathan shall accuse mee , my owne conscience beare witnesse against mee , the whole world forsake mee , and all things set themselues against mee for my sinnes ; then strengthen mee in thy Faith , that I fall not from thee : inflame my cold heart with the vnfained affection of heauenly loue , that I may loue thee ( O blessed Trinity ) withall that I haue , aboue all , & my neighbour as my selfe . Graunt me a compassionate and a charitable minde , to helpe and succour others to my ability , to forbeare and forgiue them though they bee mine enemies . Inflame me with loue and charity towards all men , to forgiue and forget , to doe good , to pray for them , that I may follow the steps of my Sauiour : open the eyes of my vnderstanding , and helpe me to examine my selfe , concerning my knowledge , faith , and repentance : send me the hunger and thirst after righteousnesse , and make mee verily and fully partaker of all the benefits of that bitter passion of my Lord & Sauiour Iesus Christ , To whom with thee and thy most holy Spirit , be all honour and glory , this day and for euermore . Amen . Amen . The sighes and meditations of an afflicted conscience . O Most mercifull God , which by the sending of thy Sonne into the world , hast brought to passe , that where sinne abounded , there grace abounded much more , I forlorne wretch disquieted in minde and afflicted in conscience , for feare of thy Iudgements vpon my sinne , doe with bended knees and teares vnfained , a most humble Suppliant , begge and craue of thee some succour and reliefe ; open , open the gates of thy mercies to the greatnesse of my miseries : my abiect countenance witnesseth my distressed minde . My spirit is sorrowfull , my heart is heauie , my words are stopt with sighes , and my plants watered with teares : to thee I hold vp my hands , to thee I lift vp my heart , to thee 〈◊〉 pray , requiring thee of mercie , O Lord , what shall I desire of ●hee , that deserue nothing at thy ●ands ? What can I hope for that ●m euen heartlesse ? Lord , if thou ●ast said , Shall not my soule be ●uenged on such a one as this ? remember thy promise elsewhere ; I will haue mercy on him that could finde no mercy , and let it light vpon me : if Sathan prefume that GOD hath forsaken him , thinke vpon the decree for the seede of the woman , and let the power of thy sonnes passion , defeat all the deuises of the deuill against me . O Lord heare me speedily : if thou doe not , I shall be helplesse and hopelesse , for my conscience accuseth mee , my memory giues euidence against me , and my reason condemneth me . My spirit is weary of this bondage , and I haue bid my life farewell . My conscience is clogged , when I behold the bloudy wounds of my soule the voyce of ioy and mirth 〈◊〉 gone from me , I am deepely plu●ged in discomfort , I haue neithe● worth to appease thy wrath , no patience to endure thine indigna●tion . I pray thee therefore sen● the comfort of thy holy Spirit i● to my heart , and strengthen my faith , that I be not swallowed vp with ouer much heauinesse . O Lord , let thy maiestie appeare in thy mercy , forgiue my sinnes , the vnhappy ground of all this woe , and I am recouered of all mine infirmities . Try not the law with me , lest I come to Iudgement , sanctifie all those good meanes vnto me wherein I seeke reliefe , as prayer , reading , and hearing of thy holy Word : moderate and mittigate my vexation , encrease faith , establish hope , graunt patience , and keepe me from dispaire . Take away this Cup from mee if it be thy will , if not , suffer me not to be tempted aboue my strength , I haue an humbled and contri●e heart ( O Lord ) looke vpon me : I goe mourning all the day long , & am like to him that is at the point ●o dye . O Lord comfort me , thou ●hat wilt not breake a bruised ●eed , spare me , thou that deligh●est not in the death of a sinner , reuiue mee , though my heart condemne me , yet good Lord acquite mee , relieue mee , release mee , say vnto my soule , I am thy saluation . Hearken Lord vnto my Prayer , and graunt my requests , for Iesus Christs sake . Amen , The distressed prayeth to be sanctified , and to enioy the renued graces of regeneration . O Lord , me throughly sanctifie , vntye my tongue , open my lips : I cannot silence keepe , for why my conscience euery houre me whips . My miseries growe more and more , within my bones I finde no rest : Thy grace a-new to me restore , and let me speake what likes thee best . Let thine eares euer be enclinde , to my extreame and dolefull cries : Let me thy mercies ready finde , to take my teares from weeping eyes . Thou euermore do'st heare the cries , of all that feare thy holy name ; And com●ortst them with thy mercies , that trust in thee , and begge the same . Their soules thou doest from death defend , and cheeres their heart in time of neede : To me therefore thy comforts send , and giue thy helpe with louing speede : Thy seruants cannot hold their tongue , though oft they muse , and cannot see : Why th●i● afflictions last so long , and they for mercy ●rie to thee . Till at the length the fire of zeale , doth kindle , then it out must breake : Tongue cannot hold , but must reueale , their groanes , & gri●fes , & needs must speake , To shew their hope which like to fire , none can suppresse when they beleeue . T will pearce the cloudes , to thee aspire , yet thou doest seeme no helpe to giue . At last thy goodnesse doth appeare , and thou embracest him with ●…y : Time of del●uerance draweth neere , and thou Lord freedst him from annoy : Good God how commeth this to passe , that I so long haue sought to thee : And thou still seem'st to hide thy face , and keep'st thy graces still from mee . How long haue I vnto thee pray'd , and thou seem'st not to giue me eare : This makes mine heart and thoughts afraid , ready to faint with deepe despaire . I ready was for to surcease , the suite which I so long had sought , Made vnto thee , for to appease thy wrath by Christ that hath me bought . O Lord my God thy promises , and louing kindnesse onely feede And comfort me in heauinesse , with neuer dying hope in neede , I know expected time will come , when thou for getting all my sinne , W●lt see my sorrowes , all and some , and free the bondage I am in . A Prayer in affliction or aduersity . MOst mercifull Redeemer , which art alwayes full of compassion , thou art alwayes our preseruer , whether thou sendest vs aduersity or prosperity , for great is thy mercy and compassion , in that thou healest the inward man by outward afflictions , as it were by bitter medicines , and preparest vs to euerlasting ioyes , by temporall troubles . And forasmuch as thou thy selfe hast traced vs out this true way to felicity by thine owne footesteps : graunt that I may patiently and obediently drink this cup , which thou reachest vnto me . Grieuous indeede are these things vnto my nature , but yet thou hast suffered grienouser things for mee : and I haue deserued farre grieuouser things then these , for I haue deserued hell fire . Notwithstanding , ●hou knowest the frailtie of mans estate ; and therefore like the mercifull Samaritane , thou powrest wine into our wounds , which maketh our vices to smart , but yet thou alayest it with the oyle of thy comfort . If thou think meet to encrease our griefes , encrease thou also the gift of patience , and graunt that these afflictions may turne vs to the amendment of our sinfull deedes : or if thy fatherly louing kindnesse thinke this thy gentle chastisement to be sufficient : let this storme●p●sse , that although heauinesse endure for a night , a moment , ioy may come in the morning ; graunt vnto vs in both respects a reuerent thankfulnesse , as well for amending and reforming thy vnprofitable s●ruant by gentlenesse ; as also for that thou hast remooued the cup of affliction , or allayed the bitternesse of it , by the sweetnesse of thy mercie . To thee therefore bee thankes and praise for euer . Amen . Amen . Meditations vpon the passion of our Lord and Sauiour Iesus Christ. VVHat man is this , whom I behold all bloudie , bowing down his head for weaknesse towards his shoulders , his body all tormented with s●ourges , stripes , & grieous wounds , crowned with a Garland of thornes , pricking and piercing to the braine , and thus fastned to an ignominious Crosse ? What heauie or haynous crime hath hee done , to deserue this intollerable and vnspeakeable torment ? What Iudge could bee so cruell to sentence him to it ? or what remorcelesse or mercilesse Executioners could be found to deale so outragiously with this tender and peerelesse body . Notwithstanding the deformity of these bloudie wounds , yet is this matchlesse body fairer then the Sonnes of men . Surely it is Iesus Christ the Sonne of the liuing God : Oh hee is my Lord and Sauiour Iesus that is thus crucified for my sin , and for my sake . Oh , art thou he that excellest all men in beauty 〈◊〉 in whose lippes was neuer fou●… guile , and from whom proceeded such gracious words as neuer man spake ? where then is that beauty of thine ? where is that grace of thy lippes ? Oh , I see it not , I finde it not , fleshly eyes conceiue not so great a mysterie : open thou the eyes of my minde , bring thy diuine light neerer vnto me , and bring mee powerfully and more seriously to behold thee in this thine agony and passion . I see it is Iesus the Son of God , the vnspotted Lambe , without sinne , without fault , without offence , which tooke my wickednesse vpon him , to the intent that I being set free from sinne , might bee brought againe into Gods fauour , rise againe from my fall : returne home againe from banishment , and attaine the end for which I was created : that which I deserued , he suffered , and that which I could neuer attaine vnto , ●e giueth . O my Redeemer , deliuerer , and Sauiour , draw me to thee , that being alwaies mindfull of thy death , trusting alwayes in thy goodnes , and being alwayes thankfull for thy vnspeakeable benefits , I may bee made partaker of so great reward , and not bee seperated from thee , through mine owne vnthankfulnesse : Oh let not thy most humble inuestment of humanity bee in vaine in respect of me , nor thy vnspeakeable ( and by thee alone endured ) torments be in-effectuall , but valuable and all-sufficient for the eternall saluation of my soule and body : whom thou hast redeemed and sanctified with that thy most glorious and inestimable blood , shed at the time of Passion vpon the Crosse. 2. Oh , I behold thee , crucified for my soule : Oh that thou wouldest also crucifie mee with thee , that I might vtterly die in all carnall affections , and so liue to thee , or rather my sweet Sauiour thou in me , then should I rest perfectly assured ( as by faith in thee and thy promises I doe ) to liue in thee , and to arise by thee and with thee to life euerlasting : thy flesh is crucified , O Christ : crucifie thou the power of sinne that raigneth in mee : graunt I may put off the old man , and vtterly abollish the whole body of sinne , and be freed from all wickednesse , vnbeliefe , hardnesse of heart , and dominion of all manner sinne and Sathan . Let thy yoke become sweet , and thy burthen lightsome to mee , through thy most grieuous Passion . 3. O most high & mighty singular obedience , where-through thou diddest submit thy selfe to innumerable torments , yea euen to a most grieuous , most bitter and most reproachfull death , because thy heauenly Father ( for the Redemption of mankinde ) had decreed it so . O splendour and brightnesse of thy Fathers glory , O Sun of righteousnesse , alwayes shining full of grace and glory , shew vs where thou feedest in the heat of the day , and where thou shrowdest thy Sheepe from the colde , and thy little Lambes from the stormes of thy Fathers burning wrath and fearefull indignation : Oh that wee might bee transformed into that liuely and sensible Image of thy Passion , that wee might alwayes dwell in thee , and thou in our hearts by faith , rooted , and grounded in charity , so as wee might with all thy holy ones , comprehend the length , bredth , height , & ●eepnes of thine agony & bitter passion . 4. I see a wonderfull kinde of loue , thy highnesse boweth down the head , that wee might be certainely assured that thou wilt graciously heare vs and helpe vs , thou offerest the kisse of reconciliation and attonement , yea and that of thine owne accord , being the party grieued and wronged , vnto vs that haue done the wrong . Thou reachest out thine armes to embrace vs : thou stretchest out thy bored hands to giue vs all things abundantly without holding any thing back : thy side is open to thine heart to receiue vs in thither , if wee will enter in at the open dore , thy feete are fast nailed to the intent , that wee may know thou wilt neuer depart from vs , if wee depart not from thee . O Father and Lord of ours , thou seest the hardnesse of our heart , and much rather the dulnesse of it . It is not enough for vs to bee allured and called so gently , so sweetly , and so louingly ; but thou must bee faigne euen to draw vs , pull vs , and violently hale vs vnto thee : create new and obedient hearts in vs , for this wee haue is more vngentle then the cursed Iewes , and more hard then the stones that cloue in compassion of thine innocent and yet most cruell Passion . 5. O Lord Iesus Christ , the euerlasting sweetnesse , and triumph of them that loue thee , exceeding all ioy and all longing , thou sauer and louer of repentant sinners , which doest acknowledge thy delight to be among the children of men , and therefore in the end of times becammest man for mans sake : Remember all the sorrowes which thou didst endure , euen from the instant of thy conception in thy humane nature , and from thy cradle to thy crosse . Remember the bitter sorrow which thou didst suffer and endure when thou saydest , My soule is heauy euen vnto death . And at the institution of the commemoration of thy death , when thou didst wash thy Disciples feete , & comforting them sweetly , toldest them of thy Passion that was at hand : Remember the sorrow , anguish , and griefe , which thou didst suffer throughout thy whole tender body , before thy suffering vpon the Crosse , at such time as after thrice praying , thou didst sweat water like to blood , was betrayed by one of thine owne Disciples , apprehended by thine owne chosen people , accused by false witnesses , condemned wrongfully by three Iudges in thy chosen Citie , at the time of the Passeouer , in the flourishing youth of thy body : and being vtterly guiltlesse , was deliuered to the cruell Iewes , bespetted , stript out of thine owne garment , cloathed with another bodies apparell , buffeted , blinde-folded , and smitten with sinfull fists , bound , scourged , and crowned with thornes . 6. O most sweet Iesus , I beseech thee make mee mindfull of these thy paines and sufferings which thou hast endured for my sinnes , that I might bee discharged , and set free from them , and my reconciliation and peace bee made with thy Father through thy chastisement , by whose sorrowfull stripes wee are healed : make mee to abhor all such hatefull sinne , and cursed disobedience , which could not be put away , without thy so grieuous punishments . Make me to be heartily sorrie , for my sinfulnesse , and to eschue mine offences , which draw thee to the suffering of so great torments : make mee mindfull of thy great loue to me , and to all mankinde , and let the infinitenesse thereof kindle an vnfaigned loue in me towards thee and my neighbour . Let this thy vnmeasurable goodnesse breede in me a willing minde , and desire to abide all things patiently for thy sake , and for the truth of thy Gospell : And let it ingender in mee , a despising of all worldly and earthly things , and an earnestly longing , and endeauour to attaine to the heauenly inheritance for the purchasing whereof vnto me , and for the bringing of mee thereunto , thou hast indured these , & al other thy most bitter , and intollerable torments , at the time of thine agony and passion . Wherefore I beseech thee grant me true repentance , amendment of life , perseuerance in all goodnesse , a stedfast faith , and a happy death through the merits of thy sufferings , that I may a so bee made partaker of thy blessed Resurrection . Amen . 7. O Lord Iesus , the very freedome of the Angels , and the pleasure of Paradise , remember the terrour and griefe which thou didst endure at the time , when as all thine enemies stood round about thee like a sort of roaring Lyons , vexing thee with buffetings , spettings , scratchings , and other intollerable dealings , and martvring thee with reproachfull words , grieuous stripes , and most grieuous torments . I beseech thee , O Lord , for thine owne sake , and for thy exceeding great mercies sake , which caused thee to endure and suffer these things , for our redemption ; deliuer mee from all mine enemies , visible and inuisible , and graunt that I may finde protection in this life , and endlesse felicity in the life to come . Amen . Amen . O Lord , the Creatour and framer of the world , whom no measure can comprehend within bounds , and which holdest the earth in thine hand ; call to minde thy most bitter paine which thou didst endure , when they nayled thy most holy hands to the Cross , and likewise pearced through thy most tender feete , making thy wounds still more and more painfull , and so drawing and stretching out thy body to the length and breadth of the crosse : I beseech thee graunt that my continuall minding of this thy most holy and bitter paines vpon the Crosse , may also cause me to stand in awe of thee , and also to loue thee with an vnquenchable loue . 8. O Iesus , the heauenly Phisitian , remember the anguish , paine , and griefe , which thou diddest suffer by the renting , crucifying , & tearing of all the parts of thy body , when thou wert lifted vp , and nayled to the Crosse : insomuch as there was not any one of them whole and vnbruised , so that there was neuer any paine found like vnto thine : for there was not any place of thee left whole , from the sole of the foote , to the crowne of the head , and yet euen then ( vnmindfull of all thy paines ) thou prayedst earnestly and mildly for thine enemies , saying : Father , forgiue them , for they know not what they doe , I beseech thee by thy louing kindnes and mercie , which caused thee to suffer these paines for my sake , let thy passion be the full satisfaction , absolution , and pardon for all my sinnes . Amen . 9. O Iesus , the mirrour of eternall brightnesse , and fountaine of vnconsumeable goodnesse , which crucifying vpō the Cross , didst thirst for the saluation of mankinde . I beseech thee kindle in vs the desire of all good works , & quench in vs the thirst and concupiscence of all fleshly lusts , and both coole and kill in vs the loue of all worldly delight . O Princely Iesus , the strength and triumph of our minds , which for our sakes didst suffer such anguish of heart , that the bitternesse of thy death , and the exclamation of the Iewes , vpbraiding and reuiling thee , made thee to cry out with a loude voyce : O God , my God , why hast thou forsaken me ? I beseech thee forsake mee not in my distresse ; but bee at hand to comfort mee , and deliuer me , especially at the time of death . O Iesu , the bottomlesse sea of all mercy , I beseech thee by the deepe wounds , which pearced through thy flesh , into the marrow of thy bones , and into the very bowels of thee ; pull me out of the gulph of my sinnes , and hide mee in the holes of thy wounds , from the sight of thy Fathers iust wrath , vntill his displeasure be ouer-past . 10. O Lord , the mirrour of truth , the standard of vnity , and the bond of charity , remember thine innumerable wounds wherwith thou wert torne from top to toe by the wicked Iewes , so that thou wert all on a gore blood : which torment thou didst suffer in that most holy body of thine for our sakes : O most sweet and milde Iesus , leauing nothing vndone on thy behalfe , that might be for our benefit . I beseech thee write the memoriall of these thy bloody wounds in my heart , with thy most pretious blood , that in them I may reade thy great loue towards mee : let the remembrance of them be layd vp continually in the closet of my heart , that the consideration of the paines and griefes which thou sufferedst for my sake in thy passion , may make mee to loue thee more and more , and neuer to giue ouer , vntill I be come vnto the treasure of all goodnesse & ioyes , which I beseech thee to graunt me for thine owne sake , O most sweet Iesus . Amen . 11. O Iesu , the onely begotten Sonne of the heauenly Father , and the brightnesse and Image of his substance , remember thy heartie commending of thy spirit into thy Fathers hands , when hauing thy body all torne , and thy heart full of anguish , and sorrow , and the curse of our bloody sinnes pressed thee euen to the death , and to the expiration of thy humane soule . I beseech thee for this thy pretious deaths sake , O King of Saints , giue mee strength to withstand the deuill , the world and the flesh , that being dead to the world , I may liue onely vnto thee : And whensoeuer this wayfaring and banished poore soule of mine , shall depart hence , I beseech thee receiue it home into the hands and protection of thy mercy , and graunt it may be deare and pretious in thy sight , and liue and remaine with thee in glory for euermore . Amen . 12. O Iesus , the true & fruitfull vine , remember the abundant flowing out , and shedding of thy blood , which thou didst send out of thy body most plentifully , as out of Grapes , pressed at the wine-presse , at which time as thou didst tread the wine-fatte alone , and begannest to vs of the cup of water and wine , which streamed forth out of thy most glorious side . I beseech thee O most sweet Iesus , by this most bitter death of thine , and by the shedding of thy most pretious blood : wound my heart with such repentance of my sinnes , and ●oy of thy loue , as my teares may be my food , day and night . Turne ●hou mee wholy vnto thee , that my heart may dwell with thee continually , and my conuersation be acceptable vnto thee : And let my life bee such , through thy goodnesse , as I may praise thee ●or euer , with all thy Saints in the ●ife to come . Amen . O Lord Iesus Christ , the Son of the liuing God , who thirsting ●or the full accomplishment of mans redemption , didst taste of ●he vinegar and gall despightfully offered vnto thee , and diddest dy●ng vpon the Crosse , commend ●hy spirit into the hands of thy heauenly Father : So doe I betake my soule into thy mercifull hands , beseeching thee both to preserue it here from all sinne , and in the end to receiue it in peace into the company of thy chosen that are departed , that I may with them praise thee euerlastingly , which liuest and raignest with the Father and the holy Spirit , coequall and coeternall , one glorious , wonderfull , and immortall God , for euer and euer . Amen Amen . In the pangues of death , and in all tribulations , the Remedies to be learned in the sufferings of Christ. VVHat 's death ? a seperation of mortall body from our breath , What 's that ? but a cessation , from cares , and from a liuing death . What 's that cessation ? Why , it is a sleepe , by which we wholly are refreshed : Yea but in sleepe , who shall vs keepe ? euen he that guards his owne redeemed . But who made death ? it was made by sinne , and what is sinne ? the lawes transgression : Of that how should I vantage winne ? all sinne is weakened by confession . But by death's dint , 't is ouercome , and whence came sinne ? from hell beneath ? When was 't first bred ? in Mothers wombe : when will it end ? not till our death . This seemeth strange , but this is true , by nature sinne is hatch'd in vs , Old Adams Rules , till God renue . Why then I see the case stands thus . As sinne goes in , so life goes out : as sinne goes out , so life comes in : So by the Lord 't is brought about , sinne conquers life , life conquers sinne . Though life by sinne be still annoy'd . and sinne of death by strength and sting : Yet viprous sinne by death 's destroy'd , life killeth death , when death kills sinne , The death of body , or of nature , is that where to all subiect bee : Cause sinne hath taintod euery creature , according vnto Gods decree . When bodies life doth ●ade away , and we giue vp our dying ghost : And th●… our corpes is clad in clay , and vnto God our soul●s doth post : It is ordained and decreed , that all men by necessity , Through that first Adams sinfull deede , are subiect , made the death to dye . To dye for sinne , 't is due for sinne , to aye in sinne a heauie case , To dye to sinne is to beginne , to leaue our sinne and liue to grace ; The death in sinne without repenting , in affect , effect , and aspecting In thinking , doing , and frequenting , and offered grace of God reiecting . I wretched wofull execrable , haue plague of God , by sinne , for sinne , Of miseries most miserable , to them that liue and dye therein : But he that dies , before he dies , when he is dead , he is not dead , But old age dies , and he shall rise , with glory from the graue his bed . And he that 's toucht with conscience pricke , whose sence of sinne is sharpe and quicke , That man is sicke ere he is sicke , and when he 's sicke , he is not sicke . I looke poore wretch on mine estate , and others monish by mine harmes : That was neere death but now of late , by sinne enchanted by her charmes . Had I not dyed , sure I had dide , O happy Phaenix liuing death , Still let my flesh be mortifide , O let me breath a liuing breath . Sweet Iesus thou didst dye for me , and in thy death with thee I dide , O liue in me , and I in thee shall liue , and euermore abide . And wormes meate thou , durt , clay & slime , kill carnall lust thy soule to saue : Quaile vild affections , whilst hast time , that life through death , by grace maist haue : Shake hands with sinnes and all offences , and learne to dye , before thou dye . When bidst adiew vnto thy sences , then shalt thou liue eternally . The cause of death . The cause of death is wicked sinne , for out of sinne , our death did flowe : From thence did all our plagues begin out of this tree , our ills did growe . Hunger , fire , death , and all , created were for punishment : And layd on man for Adams fall , and was the cause of our torment . God said to Adam , Scripture saith , what houre soeuer thou shalt eate , Thou shalt be sure to dye the death ; doe thou not taste forbidden meate : Through enuious malice of the deuill , into the world came this estate : Sinnes entered with all actions euill by Adams fault , not by our Fate . Two sorts of death , from death by sinne , proceedes as effects from their cause : The death of nature , doth begin , and death of grace next by Gods lawes . By which we are made slaues for euer in darknesse , called death eternall : From worme of conscience freed neuer , depriu'd of all the ioyes supernall . As by example euident , two sorts of death approued well : The glutton rich to hell was sent , his body buried quick in hell . And Lazarus poore beggar dead , to Abrahams bosome carried is : With Angels wings with glory spread , where is true ioy , and comforts blisse : The one hath heauen , the other hell , the one hath blisse , the other bale : The one in heauen still must dwell , and the other deuils pull and hale . He died with his conscience euill , in death he sawe his wickednesse : And his damnations with the deuill , as holy Scriptures doe expresse , This is the consolation great , of them that in their death-beds lie , Their mindes flie vp to the mercy seate , and there for mercy lowdly crie : By Christ which death abollished , and sinne that 's cleans'd by his blood : Whose merits , pardon purchased for all our sinnes , and death withstood . To vs his goodnesse is imputed , to him the sinnes that we committed : And we for righteous are reputed , and all our sinnes they are remitted : For he alone by death hath bought vs from power and paine , of deuill , of hell : Beat Sathan downe with iron rod , to place where damned spirits dwell . Eternall death could not preuaile , 'gainst him , nor ouer him haue power : Christ strengthned those whom sinne did quaile ; his might ; the mighty did deuoure . O're death , o're sinne and hideous hell , he gaue vs life and victory : To all those that keepe his precepts well , and them enstalls in endlesse glory . For as by Adam all men dyed , for sinne and by iniquity : In Christ shall all men be reuiu'd , to liue with him eternally : The godly and iust people haue most comfort , though with paine and griefe : They suffer death , and lye in graue , and seeme forsaken saue reliefe . They are sheepe which men ordaine , to death and slaughter to be put : As silly guiltlesse Lambes are slaine , when Butchers knifes their threats doe cut : For we which liue shall giuen be , to death , for Jesus Christ his sake , If they doe not dispaire in thee , no feare of death can cause them quake . But rest assured they shall passe , through death to life eternally : Who aske for mercy and for grace , and vnto God for Faith doe cry . They suffer both his hand and rod , and when he strikes , are patieut : They put their hope , and trust in God , who comforts them with hearts content . Their death is good and of great price , they also know through Christ his passion : Death 's ouercome in wonderous wise , and so receiue they consolation . If any touch'd in latest paines of dire full death this faith holds fast , In midst of death his li●t attaines , and shall haue lasting life at last : The Christians surely doe beleeue , that when they seeme to be most dead , That then they most of all doe liue , and so with ioy lift vp their head , Christ calls the death of godly men a sleepe , his owne a death , and why ? The souldiers speare was made a pen , his blood the Inke to write thereby Quietus est , for-Christians all , and then the same to vs was sealed : A sleepe he iustly may it call , cause by his stripes our wounds were healed . His was a death , cause death was due , in him di'd all , he died for all : Gods Iustice vs to death doth sue , he pay'd it , and repair'd the fall , That we might sleepe , he suffered paines , that we might laugh he oft did weepe : His was the losse , ours was the gaines , thus did he change death to a sleepe . To Christ did Stephen yeeld vp his spirit , for he 's the way , the truth , the life : He purchast life by death and merit : the husband's he , the Church his wife : He is that Noah , his Church the Doue , that holds his hand for to receiue vs ; He bids vs come to embrace his Loue , we flye to him when all deceiues vs. The heauens , the earth , the Lord commands , to him all creatures runne but wee : None can vs take out of his hands , in life and death to him we flee . Pillar of faith : Basis of blisse , of true Religion , true supporter , The point of Resurrection is , in death it is the chiefe Comforter , If this doe fall , all faith may faile , what Article doth vs refresh : When life , and health , and strength doth quaile , the Resurrection of the flesh . Our bones shall blossome as the grasse , we shall be raised out of dust : The body that before time was , by Christ his power arise it must : The first fruits Christ the head is rais'd , the members shall the same likewise : The Lord God for the same be prais'd , we know that we shall also rise . If he ad aboue the water be , how can the body then be drowned , We shall arise , and Iesus see , and with him shall be Kingly crowned . Of life and death the true directour , who in his life and in his dying , Of our misdoing is Correctour , and into all our actions prying . Christ is afflicted for our sake , left vs example that we should Follow his steps , and his way take , thy crosse to beare with courage bold . Our Sauiour Iesus teacheth thee , how can that be ( say'st thou ) behold Example , if thou punish'd be , with sicknesse , hunger , thirst and cold : With thy selfe reckon and account , how it cannot compared be With his thornes , his nayles surmount , the greatest paine that paineth thee . Art thou restrain'd of thy desire , and lusts that draw thou know'st not whither : Thinke on Christs Crosse , his wrath and ire , and put his tortures all together . If pride puffe vp thy minde with motions , looke on Christ nayl'd on the Crosse : And thinke as bound by due deuotions , of our great gaine , by his great losse . If thou in filthy lust doest burne , or any other ill desire : Thinke but how Christ his flesh was torne , to saue thy soule from flames of fire . With stripes thrust through , and all to broken his drinke was Eysell mixt with gall , With his last gaspe , the earth was shaken , who suffered for the sinnes of all . If enuie , hate , reuenge thee grieue , thinke with thy selfe how Christ did pray : O Father , doe them all forgiue , for them that tooke his life away . God vs commanded to forgiue , and sayeth then we shall be forgiuen : Without offence no man can liue , and God his ballance hangeth euen . He ●hat doth not forgiue his brother , will then the Lord his faults remit : No , as he de●…h with another , another shall repay , 't is sit . And when you kneele to God , and pray , forgiue , if you haue any thing Gainst any liuing man that day , that Christ may you remission bring : And when thy gift thou do'st present , and on the Altar sacrifice : First with thy brother make consent , and him forgiue in any wise , When thou to Christ wast enemie , and strengthened in great extreames : Yet then did he giue remedie , and o're thee spread his mercy beames : He gaue to thee his holy spirit , to guide and leade thy soule aright : And gaue thee heauen there to inherit , all ioyes and blisse aye in his sight . When thou from him was gone astray , be sought thee out , and did thee finde , And finding thee , brought thee away , vnto his fold he thee resignde : Thanke God therefore , and render praise , exalt and laude his holy name : Vnto the heauens sing alwayes : All men on earth doe yee the same . Henceforth my soule walke in his path , and erre not from him any more : Lest thou prouoke his heauy wrath , and then art worse then wert before . Let not Gods gifts be giuen thee , to worke thy condemnation : With feare and trembling walke sincere , confirming thy Saluation . Shunne thou all wicked Company , with doers ill associate not : Lest thou from faith should'st fall and 〈◊〉 , and soule and body soile and spot . But blesse his name who called thee , vnto the state of righteousnesse , And thy sinnes vengeance tane hath he , to giue thee heauens happinesse . Blesse thou his blessed Holinesse , his praise let heart and minde record : And let thy tongue and voyce confesse , the gracious goodnesse of the Lord , Prostrate thy selfe downe at his feete , offer thy seruice with free heart : O yeeld God all , for 't is most meete , since he made , sau'd , and blest each part . Who spared not his onely Sonne , but let him dye thy soule to saue : To pay and ransome thy faults done , and to redeeme thee from the graue : So in the Prayer of our Lord , we doe forgiue what 's done against vs : As God forgiuenesse shall afford , our Sauiour Christ doth teach vs thus . A Prayer to beare patiently the Crosse of Christ or any affliction : And if God so please to call vs to that triall , euen to reioyce in Martyrdome . O Almighty God , most mercifull and louing Father , that hast decrced , that through manifold tribulations and afflictions in this world , we that trust in thee , must enter into the Kingdome of heauen . And those that will follow thee my Sauiour , and be thy Disciples , must take vpon them by the constraint of the world , as Simon of Cyrene to beare thy Crosse , and to follow thee , and those that liue godly in thy Son , must suffer reproach and affliction . And that there is neuer a Son whom thou louest , but must like Peter drinke of thy Cup , and endure chastening . And in so doing , thou offerest thy selfe an assured louing Father , and assurest vs that wee are thy sonnes : because it is giuen vs , not onely to beleeue in thee , but also that wee should suffer for his names sake . O Lord , I am willing not onely to liue with thee , but also to dye with thee . My Spirit is willing , though my flesh bee weake . Wherefore if it bee possible , let this bitter Cup passe from me , or if thou please , and hast appointed , that I by death should glorifie thee , and with my blood seale and confirme thy truth : sweet Iesus giue mee strength , comfort , and patience , blessed be thy name , and thy most holy will be done . O Lord manifest thy power in my weakenesse , and strengthen me , that I may by the same power , whereby thou raisest thy selfe from death to life , patiently beare , and willingly suffer that for thy name sake , which otherwise for flesh and blood seemeth fearefull to be endured : O Lord , when I consider the hazards that wee runne through , for the obtaining of these present profits , and delights of this life , and with what vnwearied paines wee prosecute the winning of this worlds vanities , that in the end are nothing worth , but to pamper the body , and make it vpon euery slight occasion most willing to deny thee . O Lord , when I consider the pleasure of this world , and the abundance of content I haue in this life , wanting nothing for my bodie . Oh what a Coward doth it make mee , that with the young man , that was most ready to follow thee ; yet when thou biddest him sell all his worldly riches , and follow thee , ( O simple man ) hee neuer came at thee more : So me thinkes I feele Sathan to say vnto me ; What a foole art thou to leaue father , or m●ther , wife , and children , houses , lands , & goo●s , a certainty for an vncertainty to follow thee . O Lord , how am I tempted by the Papists , the Enemies of the Gospell , to think this way foolishnesse , a Sect and heresie lately risen , and seperated from the Church , meaning themselues . Oh how they doe tempt mee by the examples of my ●ore-fathers , that for many gen●rations , time out of minde , haue liued and died in the Romish Religion , and why should I thinke my selfe wiser then they . O heauenly Father , see and behold these subtill instruments of Sathan , and keepe me that these crafty baytes of Sathan arising from the flesh and the world , preuaile not ouer me , ( that like Peter in the water ) or the young man I let goe my true faith , not to beleeue in lyes and errours , and so finally forsake thee , who hath so dearely loued me , and bought me . But O God my Sauiour , strengthen my faith that I be not moued , to let goe my first loue , with which I haue been so much comforted in thee . O strengthen me , that neither Sathan by himselfe , nor by his Antichristian Instruments , which hee ruleth at his pleasure , preuaile against me , either to doubt of my faith , much lesse to denie thee my Lord and Sauiour , but as thou for my sake , didst not contemne nor despise the reproach of the wicked , nor yet the cursed death of the Cross : but for the ioy that was set before thee , and which thou hadst with the Father before the world was , endured the same , and though thou wert reuiled , yet thou reuilest not againe , but with infinite patience committed thy cause to thy Father : So , O Lord , graunt that by my faith in thy power , I may bee no lesse assured of patience , in the greatest torment , that shall be inflicted vpon my body . For I know that although they kill my body , yet they cannot touch my soule , but that it shall liue with thee for euer . And in despight of their malice , while they thinke to destroy my soule with death , they shall extract my spirit into glorious life , with God the Father , and his Christ for euermore . Sweet Sauiour , as Sampson in his death triumphed most gloriously ouer his enemies : so graunt to me that they seeing my patience , and beholding my vnmoueable hope , may be so ashamed , and in their conscience so affrighted ( that they may like Saul , at the death of Stephen ) be conuerted , and after their change of minde , magnifie as most pretious the death of thy Saints , and by preaching the truth , strengthen the brethren , and stand fast in the Faith vnto the end . O Lord strengthen mee , that I may not faint vnder the crosse , because thou hast appointed vs thereunto , that in thy crosse , wee should be more then conquerours , and by his example , whose steps we should onely follow , account our selues most happy , that thou wilt call vs , and grace vs , to lay downe our liues for his name sake , as thou hast layd downe thy life for our sakes . O God , if the righteous scarcely be saued , ( as it seemeth vnto the world , through these bitter torments , with which wee are to be scourged , and made cleane vessels to serue thee in thy Kingdome ) where shall the wicked and sinners , which regard not thy crosse , appeare ? O Lord , being confident of thy mercy , in the merits of thy Sonne , doe I submit my selfe in soule and body , to doe seruice and sacrifice vnto thee , as vnto a faithfull Creatour , knowing that a crowne of glory remaineth for mee . Father , into thy hands doe I commend my spirit , Lord Jesus after death receiue my soule , as thou hast all those braue champions , that were slaine with the sword , that wandered about in Sheepe-skins , and Goat-skins , and thought it better to liue with beasts in woods and dennes to enioy thee , then to liue among men , Gentiles , and Antichristians , and denie thee , being destitute , afflicted , and tormented , wandering in Desarts , mountaines , and dens , and holes of the earth , to auoyde the beastly and cruell enemies of thy word . O Lord , as thou hast made thy wrath smoke against the Heathens , the Assirians , the Egyptians , the Moabites , the Ammonites , that first trampled vnder foote the blood of thy Saints , by labouring an vtter consuming of them : So , O Lord , either graunt the conuersion , or else let thine indignation appeare in these our dayes , against the Turkes , Heretikes , Athiests , and all Antichristian enemies , that like Herod and Iulian , obstinately persecute and scorne thy name . And this , though a most vnworthy Suppliant , I beseech thee to graunt , and that for the honour of thy great name , in which thy true Church doth onely trust . Amen . Amen . A thanksgiuing for Gods temporall and spirituall blessings . O Most bountifull and kinde Creatour , vnto thee in Christ Iesus doe I come , and returne most humble and heartie thankes , not onely for the generall goodnesse , which thou hast extended vnto all mankinde , but for that especiall part , which thou hadst diuided vnto mee in more speciall manner . O Lord , I giue thee most humble thankes and praise , for that portion of thy blessings , set forth vnto mee to my present vse and comfort in this life : as for thy daily preseruations of mee , not onely in the wombe of my parents : but for my safety in my birth , that I was not mishapen in breeding , nor in comming forth into this world , and that after my birth , in the time of my swadling bands , infancie , childhood , and youth , no mishap , nor mishape befell me , to the defacing of that perfect shape , in which at first thou broughtest me forth . O Lord , how many children and youth , haue beene maymed at nurse , and through the carelesnesse of those vnto whom they haue beene committed vnto trust , how many haue fallen into the fire , and beene burned no● onely in some part , but in th● whole body vnto death , and by other chances , whereof thi● world is full , as drowned , bruised broken in the body , armes , backe legges , thighes , feet , in the eyes nose , and face . O Lord , how innumerable ar● the perils and dangers of this life vnto which euery man is subiect and doth continually run throug● in euery state and degree of thi● present age and life , and yet re ceiue no dammage . O Lord , fo● these deliuerances from dangers through which I haue passed an● receiued no hurt , and for whic● I haue neuer giuen thee thanks , 〈◊〉 now returne humble and hearty thanks . O Lord , diddest thou no wonderfully in this life , protec● vs of thy selfe , and with thy holy Angels , it were not possible , fo● any man to liue one day in health or life . O God , I thanke thee fo● the continuall blessings which 〈◊〉 haue receiued euery day & night of this present life , and for thy liberality in giuing me such plenty of foode and rayment , not onely for my necessity , but for my plenteous and free liuing , not onely in health , but in sicknesse : And I thanke thee that thou hast giuen me such plenty , that I may be able to lend , and do good vnto others , and that thou hast made my Cup to ouerflowe , and hast giuen mee discretion to vse them soberly , thankfully , and honestly , and that thou hast giuen me a heart , to take my part of them , and kept mee from prodigall , vaine , and wastfull spending of them : so that my family haue not wanted in due season , that portion that hath bin fit for them to haue , and mee to giue them . O Lord I thank thee , that since I came to mans estate , thou hast kept me from vaine and idle courses of liuing , and that I haue not diminished thy blessings , but encreased them ; for it is thou , O Lord , that giuest meanes and power , not onely to keepe the patrimony of our Fathers , but to encrease it . Yea , it is thou that giuest power vnto our hands , to get goods , thou makest wise , thou makest simple , thou makest rich and poore , thou makest noble and ignoble , wee liue , moue , and haue our Being all in thee , and from thee , and what soeuer we are in this life , wee are at thy will and pleasure , and thine especiall appointment : for though we rise early , and goe to bed late , yet without thy blessing wee labour in vaine , and haue but paine and sorrow the reward of our desires . Wherefore ( O Lord ) I thanke thee againe and againe for thine vnspeakeable loue which thou hast manifested vnto mee , not onely in blessing mee with an honest vocation and meanes , in this world to liue , and maintaine my charge , at home and abroad , in honest profits and recreations , whereby thou hast made my life pleasant , and comfortable vnto me : but aboue all , I thanke thee for thy mercy in Christ Iesus , wherewith thou louest mee both before , and since my being , and that thou hast so especially cared for my soule , while I knew thee not , neither cared for to know thee ; for I was so dead and hardned in the custome of sinning , so that I could not , nor did care to call vpon thee , but followed the concupiscence of my owne carnall and fleshly desires , sauouring nothing , but that which did altogether offend and displease thee , hating thy word not onely in it selfe : but also the Ministers thereof , and professours thereof , because of it whom otherwise I should haue loued : vntill it pleased thee , by the power thereof , to illuminate my blinde vnderstanding , and made mee to see the wretchednesse wherein I lay , for want of thy grace . O Lord , such was and is thy loue , that when with the sight of my wretchednesse , I began to dispaire , thou didst reueale thy Sonne vnto me , and promised mee , that though my sinnes were as red as scarlet , yet if I did beleeue in thy promises , confesse my sinnes and forsake them , they should bee forgiuen : which I did , and euer since through thy grace haue done , and will doe : hereby hast thou iustified mee , and sanctified me , and giuen me an assured hope of my glorification . And thus of the member of Sathan , hast thou made mee , of thine owne free adoption , a member of Christ. Wherefore ( most louing Creatour ) support mee , by the assistance of thy holy spirit , that I may stand fast , and perseuere in these Graces and gifts of grace , the seales of my adoption , vnto my liues end : And may abound in all fruits of righteousnesse , sanctification , and holinesse , vnto a perfect man in Christ Iesus . This is that mercy of mercies , surpassing all others , which onely maketh mee happy , in whatsoeuer outward wants , or condition I shall be in this life , and though thou gauest mee all my desire , which this world can afford , yet without it I should still remaine most miserable , though in neuer so great an estate , or esteeme of the men of this world . Therefore for this blessing , whereby thou hast pleased to saue me by faith and repentance , I doe praise and thanke thee , not with the tongue and lippes onely , but with the whole man. Let all that is within mee praise , praise thee ; O Lord , while I haue breath , I will praise thee , for thou onely art worthy to bee praised : yea , my soule praise thou the Lord : To thee most glorious Trinity , be giuen all possible praise , might , and maiestie , in heauen and in earth , by thine elect Angels , and vs men , in our bodies and spirits for euermore , Amen . Amen . This Meditation inciteth vs to repaire vnto God , in Prayers , in silent sighes , and in inward desires and groanes . O Father , full of knowledge deepe , thou searchest secrets of the heart , Behold'st desires wee priuate keepe , with hidden silence in the darke . But yet thou doest thus much require , thy children should knowe and confesse Thee for to be their light some fire , that iudg'st their workes in righteousnesse . As thou hast fram'd in man a heart , wherewith his Maker to beleeue : A tongue , and lips , and euery part , wherewith he glory may thee giue , And thou doest challenge at his hands , free sacrifice of thankes and praise : And honours due throughout all lands , that all men canst deiect and raise . Thy children must not in their minde be dumbe , nor in their tongues be mute : When they should seeke thine helpe to finde , and by petition shew their suite . Thy Sonne doth bid me aske and haue , and finde to seeke , to knocke , to enter : What they doe want , that they may craue , by faith in him they may aduenture . Thou still art ready to be found , and helpe thine owne in their distresse : That in their faith are constant found , and patient in their heauinesse . Therefore , deere Father , I beset , with many miseries distrest : Come vnto thee thine ayde to get , and after trouble to finde rest , And haue thy grace without , within : but I that am of sinners chiefe , Because thou hat'st in me my sinne , may doubt thou wilt not giue reliefe . Alas poore wretch , what shall I doe ? to aske I am so farre vnfit , Vnapt my God to seeke vnto , vnworthy to haue benefit . Of what I craue or doe desire , and yet to cry I will not linne : Thy mercies great I will admire , and craue to cure my wofull sinne . O let thy spirit me sanctifie , vntye my tongue , open my lips : I cannot silence keepe , for why , my conscience euery houre me whips . My miseries growe more and more , within my bones I finde no rest ; Thy grace anew to me restore , and let me speake what likes thee best . Let thine eares euer be enclinde , to my extreame and dolefull cries ; Let me thy mercies ready finde , to take my teares from weeping eyes . Thou euermore doest heare the cries , of all that feare thy holy name . And comfort'st them with thy mercies , that trust in thee and begge the same . Their soules thou doest from death defend , and chear'st their hearts in time of neede : To me therefore thy comforts send , and giue thy helpe with louing speede . Thy seruants cannot hold their tongue , though oft they muse and cannot see . Why their afflictions last so long , and they for mercy cry to thee : Till at the length the fire of zeale , doth kindle then , it out must breake : Tongue cannot hold , but must reueale their groanes , & griefes , & needs must speake . To shew their hope which like to fire , none can suppresse when they beleeue . 'T will pierce the clouds , to thee aspire , yet thou doest seeme no helpe to giue . At last thy goodnesse doth appeare , and thou embracest him with ioy : Time of deliuerance draweth neere , and thou Lord freedst vs from annoy . Good God , how commeth this to passe , that I so long haue sought to thee , And thou still seem'dst to hide thy face , and keep'st thy graces still from me . How long haue I vnto thee pray'd , and thou seem'st not to giue me eare . This makes mine heart and thoughts afrai'd , ready to faint with deepe despaire I ready was for to surcease , the suit which I so long haue sought : Made vnto thee for to appease thy wrath by Christ that hath me bought . O Lord my God thy promises , and louing kindnesse onely feede : And comfort'st me in heauinesse , with neuer dying hope in neede . I know expected time will come , when thou for getting all my sinne , Wilt see my sorrowes all and some , and free the bondage I am in . Thou art my God , thy helpe is at hand , thou art a Father , thou know'st when To giue the State , doest vnderstand of richest Kings , and poorest men . The things most fit thou do'st be stowe , and helpest when all helpe is missing . Those could not creepe thou mak'st to goe , and powrest downe on them thy blessing . Therefore O God all sufficient , repleate with merey , full of loue , I doe not presse to know the intent , but pray thee doe what mercy moue . To say come now , or then , doe this , for the time , where , when , what , and how : What thou doest ayme , my marke may misse , me to thy prouidence I bowe . Yet be not ouer long away , for thou doest know my feeblenesse : Thou seest my troubles day by day , bow'd downe to extreame wretchednesse . Without hope of recouerie I fall : alas what shall I doe ! There is no trust , but trust in thee , for helpe and ayde , and succour to . I know by proofe that thou art bent , to heare poore sinfull wretched men When they are truly penitent , and when they pray deliuer'st then . From troubles , strife , and all debate : from sicknesse , death , and deadly paine : From enuie , malice , sinne , and hate , the contrite heart thou'lt not disdaine : But who is righteous in thy sight , or in thy Judgements cleane are seene : Angels before thee are not bright , much lesse we wretches righteous beene : But all are sinners , all transgresse , our elder Fathers were impure : All haue offended more or lesse , yet was thy promise firme and sure . And did obtaine mercy and grace , reliefe , hope , strength , saluation : They sawe the brightnesse of thy face , thou gauest them consolation . Our Fathers , Lord , were comforted , strengthened , relieu'd , and blest Onely by grace , and iustified , as righteous men in Iesus Christ. Impute not sinne vnto my charge , not for my merit and desert . But for thy Sonne my soule enlarge , and giue to me a spotlesse heart . Thou Lord , full of compassion , and in thy mercies infinite , Beare with my imperfections , and let me in thy lawes delight : Couer my sinnes , as righteous take me , and righteous shall I euer be : That righteous am not , righteous make me , in Christ , O Lord , consider me . O Lord , what can it profit thee , me to for sake or leaue in thrall , As though thou didst disualue me , my daily cries , and offerings all . My troubles yet continue still , I seeke thee , and am yet denied : Of earthly blessings doe thy will , thy name be alwayes glorified . Wretch that I am what end shall be I still complaine , I sigh , and crie ; I crie , and call , yet hear'st not me , I still will seeke thee till I die . Thou mayest be found be as thou wilt , into thy hands I me commend : Thou full of mercy , I of guilt , in faith and hope doe still attend . A Prayer for the worthy receiuing of the Lords Supper . OMost louing Sauiour , how great and wonderfull is thy loue to thy Church , that before thou didst leaue this world in thy humanity , didst not onely send vp loud cries and teares vnto thy Father ( for them which did , and which after thy departure , should beleeue in thee ) but didst also ordaine a perpetuall commemoration of thy death and passion , through the institution of the Sacramentall signes of Bread and Wine , at the last Supper of the Passeouer , in the same night thou wast betrayed , charging , in thy Apostles , thy whole Church vnto the worlds end , to doe it in remembrance of thee , assuring vs that as often as wee did eate that bread , and drinke that wine , according to thy appointment , that thereby wee should shew thy death vntill thou didst come , and so keepe a perpetuall remembrance of thee , not onely in our hearts , but in our eyes , as if wee sawe thee crucified vpon the Crosse. O Lord , examining my selfe , of my faith , my repentance , and loue , I finde that my faith is weake , my repentance slacke and dull , and my loue colde , or but luke-warme ; so that of my selfe ( O most mercifull Lord ) I durst not presume to come vnto thy table : but O Lord , for this I iudge my selfe , that I may not be iudged of thee , the worst and vnworthiest of all those that come vnto thy table : For vnto this present , through the multitude of my sinnes , with which I am laden , I haue ( like Iudas ) done nothing but betrayed thee , and pricke thy head , and pierced thy side more cruelly , then the thorns or speare wherewith thou wast crowned and pearced , and so in as much as in mee lieth , I am guilty of the blood shedding , and death of my Lord. But ( most heauenly Father ) as the Israelites stung with the fiery Serpents , looked vnto the Serpent , Moses set vp : so , O Lord , smarting in soule with the anguish of my sinnes , by which I am continually guiltie of thy death , and so againe ( like Iudas ) worthy of eternall death , much more violently to be inflicted after the taking of the sop . Yet doe I looke vnto thy Crosse , on which thou sufferest for me , humbly beseeching thee , for that obedience by which thou hast satisfied Gods wrath and iustice , to doe away my sinnes ( as Dauids after his adultery and murther ) that I may become a worthy partaker of the body & blood of my Lord , and the Sacramentall Bread and Wine , after which I haue so earnestly thirsted , may not ( like the Israelites Quailes , sticking in their teeth ) become neither my bodily nor spirituall death , nor ( like the vnworthy Corinthians ) for my carelesse and negligent receiuing by the suddaine hand of sicknesse , be struck vnto death , but as the faithfull Iewes in their constant and conscionable celebration of their feast of Passeouer by them kept , a perpetuall remembrance of their Egyptian deliuerrnce from Pharaohs bondage , were exceedingly edified , & confirmed in the promises of thy loue , that thou wouldest be their God , and they should be thy people , which they sawe fulfilled in their Fathers , and still continued vnto themselues , through the hope of the Messiah , by whom they expected their greatest safety and deliuerance . Graunt vnto mee , O heauenly Father , that as the Minister of thy Word and Sacraments , setteth a part the Bread and Wine , so I may remember the eternall loue , by which in the beginning thou diddest set a part thy Sonne , through faith in him to be my saluation , promising that whosoeuer beleeueth in him , should not perish , but haue euerlasting life . And as I see the Wine powred out , and the Bread broken : so I may remember thy patient enduring the breaking of thy body , and shedding of thy blood , whereby thou hast payed the price , and satisfied the punishment that was due vnto me , and as the Bread & Wine doe presently comfort and refresh my body : so most sweet Sauiour , let me feele my soule so comforted and edified this day , and so often as I shall thinke of thee , and thy mercies hereby promised and assured ; yea , graunt that being made one with thee by spirituall vnion , I may liue in thee , and thou in me , in the encrease of a godly life , to the honour of thee my Sauiour . To whom with the Father and the holy Ghost , be giuen by me and all thine , both present and eternall praise . Amen . Amen . Another godly Meditation before the receiuing of the holy Communion . O Almighty God and mercifull Father , I am a secret sinner , and my heart is a bottomlesse pit of all corruptions : wilfully and foolishly ; ignorantly and obstinately haue I sinned against thee , vnto whose eye all the secrets of my soule lye open , but now I come vnto thee as the sick man vnto the Physitian , as an vncleane man vnto the Well of mercy and grace , offered in the pretious blood-shedding of Iesus Christ , and represented to my soule in this blessed Sacrament . Haue mercy vpon mee ( O Lord ) haue mercy vpon mee , and forgiue mee all the euills that I am guilty of . Giue mee grace that I may discerne the Lords body , and so receiue it in this Sacrament , with such chastity of body , humblenesse of minde , thankfulnesse of soule , hearty contrition , dread and reuerence , as is meete for such a mysterie . O Lord Iesus , it is truly said of thee , that thou didst receiue sinners , and eate with them , and I verily beleeue that thou art the same still , full of goodnesse and mercy : wherefore I beseech thee leaue me not to my selfe , reiect me not from thy Table , come into my heart , and purge me from all filthinesse of the flesh and of the spirit . Enter into my soule , seale and sanctifie me , both within and without . Inflame me with loue and charity towards all men , to forgiue and forget : to doe good , to pray for them , that I may follow the steps of my blessed Sauiour . Open the eyes of my vnderstanding , and helpe mee to examine my selfe , concerning my knowledge , faith , and repentance . Send mee the hunger and thirst after this righteousnesse : satisfie me with this heauenly foode , make mee verily partaker of all the benefits of his Passion . Oh deare Lord Iesus , since thou hast suffered so many things for my sake , and hast commanded mee not to dispaire , nor distrust thy goodnesse , graunt me grace to eate of this bread , and to drinke of this Cup worthily , that I may continually remaine in thy grace and fauour . O Lord God the Father , giue mee the full consolation of this mysterie and commemoration , that my faith may be encreased , my hope confirmed , my charity enflamed , my weake conscience comforted , all dangers repelled , and my soule assured of her saluation in the blood of Christ , let no profanenesse enter into my heart , so long as I am about this holy action ; but giue mee grace to receiue with purity of heart , and cleanenesse of soule , with loue , dread , and stedfast faith ; haue mercy vpon me good Lord , that by vnworthy receiuing , I be not guilty of his pretious body and blood , who came downe from heauen , liued with men , and swamme through a red sea of blood in his agony and passion to bee my Redeemer . Haue mercy vpon the whole Church , and to this purpose , haue mercy vpon this place , and this companie , that they may serue and please thee in this holy seruice , and all other actions of their life . O Lord , be not angry with mee a barren and dry tree , a creature with a face of brasse , and heart of flint : I haue not so many teares as are sufficient to wash thy feete with Mary Magdalen : but thou hast shed as much of thine owne blood , as surficeth to wash away all the sinnes of mee , and all the world : then be not angry with mee , O Lord : but let thy grace supply my wants : let thy mercy pardon my sinnes : let thy holy spirit prepare my soule , thy merits enrich my pouerty , and thy most pretious blood wash away all the spots of my life , that I may worthily receiue this heauenly Sacrament : so that I may bee strengthened thereby , & throughly filled with the heauenly foode of thy body and blood : for the mortification of the old man , the confirmation of my faith , and the finall saluation of my soule . O Lord heare my prayers , & graunt my requests I beseech thee . Amen . Godly Meditations vpon the loue and mercy of God in bestowing ( together with his Sonne ) these holy Mysteries vpon vs : the commemoration whereof may moue vs to an awefull reuerence in the participation of the same . O Father of mercy , and God of all consolation , seeing all creatures doe confesse thee to bee their Gouernour and Lord , it becommeth vs the workmanship of thine owne hands , to reuerence and magnifie thy godly Maiestie . First for that thou hast created vs to thine owne image and similitude : but chiefely because thou ●ast deliuered vs from that euerlasting death and damnation , into which Sathan drew mankinde by the meanes of sinne , from the ●ondage whereof , neither man , nor Angell , was able to make vs free . But thou , O Lord , rich in mercy , and infinite in goodnesse , hast prouided our redemption to stand in thine onely and welbeleued Sonne , whom of very loue thou didst giue to bee made man ( perfect in all things , freely exempted and excepted from sinne ) that in his body he might receiue the punishment of our transgression , by his death to make satisfaction to thy Iustice , and by his resurrection , to destroy him that was the Author of death , and so bring againe life vnto the world from which the whole off-spring of Adam was most iustly exiled . O Lord , we acknowledge that no creature was able to comprehend the length and breadth , the deepenesse and height , of that thy most excellent loue , which moued thee to shew mercy where none was deserued : to promise and giue life , where death had gotten victory : to receiue vs into thy grace when wee could doe not hing but rebell against thy maiestie . O Lord , the blinde dulnesse of our corrupt nature , will not suffer vs sufficiently to weigh these thy most ample benefits : Yet neuerthelesse , at the commandement of Iesus Christ our Lord , wee present our selues to this his Table , which hee hath left to be vsed in remembrance of his death , vntill his comming againe , to declare and witnesse before the world , that by him alone we haue receiued liberty and life : ●hat by him alone thou doest acknowledge vs to be thy children and heires : that by him alone we haue entrance to the Throne of thy grace ; that by him alone wee are possessed in our spirituall Kingdome , to eate and drinke at his Table , with whom wee haue our conuersation presently in heauen , and by whom our bodies shall be raised vp ag●ine from the dust , and shall be placed with him in that endlesse ioy , which thou O Father of mercy hast prepared for thine Elect , before the foundation of the world was layd . And these most inestimable benefits wee acknowledge and confesse to haue receiued of thy free mercy and grace , by thine onely beloued Sonne Iesus Christ : for th● which we therefore thy congregation , mooued by thy holy Spirit , render vnto thee all thanks , praise , and glory for euer . What tongue , or what heart , can worthily giue thee thankes , O Lord Iesu , for thine vnspeake● able loue towards vs ? who to th●● intent to redeeme mankinde forl●rne , didst vouchsafe to become man , and to take all the miseries of our estates vpon thee , insomuch that in the end , thou being a pure and vnspotted Lambe , wast contented to bee made a sacrifice for vs vpon the Altar of the Crosse , and to abide the punishment due for our sinnes , that thou mightest reconcile vs to thy Father , yea and both in life and death thou didst spend , giue , and bestow thy selfe wholy vpon vs , and for vs. And thy gracious goodnesse was not so contented , but also lest we might at any time perchance forget so great a benefit , or at least our trust in thee might at any time quaile , euen now raigning in heauen , thou refreshest our soules from time to time with the foode of thy body , and chearest them vp with the holy Cup of thy blood . Wherefore I beseech thee , let thy spirit cleanse my heart , that I may not come vnworthily to that heauenly feast , and to the table , whereat euen the very Angels doe tremble : but that by thy shedding thy selfe into my b●wels , I may growe manly in thee , and become the liuelier by spirituall encreasements , so as I may continue vnto the end , in the blessed fellowship of thy mysticall body , whom it is thy will to haue all one with thee , in such wise as thou art all one with the Father , by the knitting of the holy Ghost , to whom be praise and thanks for euermore . Amen . I yeeld thee hearty thankes , O Lord Iesus Christ , for thine vnutterable loue , in vouchsafing to redeeme mankinde by thine own death : And I beseech thee suffer not thy most holy blood to haue beene shed in vaine for mee , but that I growing vp in thee by continuall encrease of heauenly strength , may become a fit member of thy mysticall body , which is the Church , and neuer swarne from that most holy couenant , which thou madest with thy chosen Disciples in thy last Supper , by distributing the bread vnto them , and by reaching them the Cup : and by them to all those that by a liuely faith apprehend the merits of thy most pretious death and passion . My Lord Iesus Christ , what am I that thou shouldest vouchsafe to come vnder my roofe ? Can a sinfull man deserue such grace ? O Lord my God , I am certainly altogether vnworthy . Am I better then all my Fathers were , thou wouldest not shew thy selfe to Moses one twinkling of an eye , and how happeneth it that thou humblest thy selfe so much , as to come to a man that is both a Publican and a sinner ? And thou vouchsafest not onely to eate with him , but also to giue thy selfe to be eaten of him . Haile O bread of life , which cammest downe from heauen , and which giuest life to as many as receiue thee worthily . Surely whosoeuer receiueth thee w●rthily , although his soule be seuered from his body by temporall death , yet shal he not die for euer , because that the separation is not a death , but a passing from death to life : by reason whereof , hee that eateth thee worthyly , beginneth to liue with thee for euer when he dieth in this world : thou art the bread of the Angels : the very sight of thee doth solace and glorifie the Angels : thou art the food of the soule , the glory of heauen , the solace of all Angels & Saints . ( O most holy food ) by the eating whereof by a liuely faith , is set free from all euill , is filled with all goodnesse , and is vndoubtedly made immortall , O sacred foode of our pilgrimage , by the strength whereof wee passe out of this naughty world , to the glorious company in heauen . Goe on therfore , O beleeuing and faithfull soule , be merry , and reioyce in God thy Sauiour : take thy fill of this feast wherein the body of thy Sauiour is set before thee to feede on : man fell from God by eating the fruit of the forbidden tree , but by this foode hee is redeemed againe to endlesse glory . These ●achrymae following , containe godly and de●out Prayers for constanc●e in aff●ictions , and to beare malicious slanders pati●●tly . O Lord how doe my woes encrease , how many are my miseries : My troubles rise and neuer cease , men iudge thou wilt not heare my cries : They say thou wilt me quite forsake , that there 's no helpe for me in thee : But ( Lord ) they are but such that make their censure with a carnall eye . And doe not spiritually discerne , thy secret purpose and intents : Correcting them whom thou wouldst learne , to know thy Law and Commandements . Chastising them whom thou do'st loue , and scourging them oft with thy rod : That thou their hearts and mindes may'st moue , to feare and serue thee mighty God. The wicked outward meanes preferre , and worldly helpes at neede they muster : And not to God themselues referre , nor comfort take from heauenly lustre : Who workes by meanes his sacred will , and without meanes brings to effect : And against meanes can saue or kill for those him serue , his true Elect : Therefore let not their malice moue , nor yet their taunts di●may my minde . I will hold fast by God aboue , whose promise iust and true I finde : I striue thy statutes Lord to keepe , what thou command'st I will performe . Direct me right to thee I creepe , O Lord doe thou my life reforme . Defend me Lord from their despight . that watch to catch me in their snare : And to entrap me day and night , with nets and ginnes ere I beware ; And scoffe me basely with reproach , with shamefull scandalls and disgrace . With thy protection Lord approach , and let thy mercy me embrace . Let not me come within the reach , of their inuentions and deuice , Whose facts are foule , they faire in speech , and by base flattery me entice . Nor such as lye in wayte for me , obtaine their wish : who doe desire Fit time and opportunity to worke the euill they conspire . O let me tread in the right path , and walke from faith to faith in loue . Obserue thy lawes , and shunne thy wrath , and forward to all vertue mone . And let my conscience witnesse beare , of my saith and integrity : Let all men see the Christall cleare , of my poore hearts sincerity . Though I good Father , cannot liue free from all sinne , and all offence : And some take cause , though I none giue , yet keepe thou cleare my conscience . Shall I deserue still as I doe mens iust reproofes , through indiscretion : And that against my meaning too , and suffer carnall mens oppression : That breake forth into bitternesse , against me that am weake and lame : And vomite out their filthinesse . What thou hast done , they count my shame . And take it as an argument , that I am in deiection : And thinke it is thy full intent , to keepe me from protection . Indeede , O Lord , I must confesse , my sinnes deserue sharpe punishment . Worthy of more and not of l●sse , then all the plagues on me hast sent . I more should taste then I can beare , or able them for to endure . Thy mercies yet they doe me spare , and make me cleane that am impure . But in my weakenesse of behauiour , I this haue done which caus'd me fall , But yet I trust in Christ my Sauiour , his p●●tious blood hath payd for all . Depending on thy mighty power , to saue , keepe , and deliuer me , Lest miseries doe me deuoure , and enemies my sorrowes see . And take o●casion to pursue , pretending to my soule no good : In●etered hatred they renue , to eats my flesh , and spill my blood : Therefore consider my great groanes , preuent the dangers comming nigh me . My heart is rent with sighes and moanes , J flye to thee , O Lord , stand by me . Why standest thou a loose alas , seem'st not my troubles to regard : Why turn'st thou Lord away thy f●c● , mine heart doth hope for some reward . Why hidest thou thy selfe me fro , when troubles are so much abounding : As though thou Lord d●dst me not know , thy darts are alwayes mine heart wounding . There is no helpe for m● in thee , they say , thou nothing do●st respect me . I neuerthelesse will come to thee , for Christ his sake thou wilt not reiect me . The rather therefore me relieue , that righteous men may well percei●● , Thou ready art thine ayde to giue , and their desires wilt not deceiue , And not to fa●nt when they are tride , with like afflictions any wayes . But shall with patient minde abide thy will , and giue thy name the praise . The dullest hearts thou doest prepare to call on thee , and thou againe Doest heare their cries , and them do'st spare , and easest them of griefe and paine . How long , O Lord , how long wilt thou forget me , and how long shall I Seeke to be heard , and know not how , to make thee listen to my crie . How long shall I thy counsell seeke , yet ignorant what course to take : I pray thee O Lord most meete , with sighes and groanes which neuer slake : My heart with griefe and heauinesse , powres forth complaints continually . Before thee in my great dis●…sse , yet inward light obtaine not I , That lighten should my pensiue soule , and comfort mine afflicted heart : Thy wrath with rigour doth controle my forward hopes , and causeth smart . Thou threatn'st sorrowes to encrease , to such as seeke to other gods . Why should not then my torments cease , that child-like feare thy awfull rods : Sith I in thee my faith repone , why should I then true wisedome want . It being sought from thee alone , why do'st thou then refuse to graunt ? Thou didst create all men at first , and doest preserue , and all maintaine : Thy Sunne doth shine on best and worst , the same to all thou do'st remaine . But sith to thee alone I kneele , and onely vnto thee doe call : O let me Lord thy mercies feele , and let thy drops of mercy fall , With thee there is redemption , and thou deliuerest all that trust In Christ for their saluation , by whom the sinfull are made iust : Thou keep'st them safe vnder thy wings of fauour , from the mercilesse . Thy fauour giueth all good things , to thine Elect in their distresse : O therefore be my rocke where on I may both safely build and rest , Castle of refuge , Arke alone , in which I am in safety blest : For thou hast promis'd in thy loue , that they that put their trust in thee : Like Syons mount which doth not moue , shall safely stand eternally . Breake thou the chaines which haue me tide , remoue the sorrowes from my heart : Wherewith ( Lord ) all my vaines are dried , and I am parcht in euery part . That I walking at liberty , with a free spir●● may salue my sore , My hope may liue , and crosses die , and I sing praise to thee therefore . And let my ●oes no more preuaile , that Lyon-like doe me destroy : And like to Wolues they me ●ss●ile , that spoile the Sheepe , the Shepheards ioy . O carry me ( Lord ) in thine armes , throug● out these miseries cleane away , And saf●ly ke●pe me from all harmes , that now sticke fast in mire and clay . Let no vntimely sudd●ine Fate , cut off my dayes ere fully spent : Or raging floods sinke mine estate , nor swallow me incontinent . But rather ( Lord ) returne them backe , these swelling waues that reare and rage : On euery side to worke me wra●ke , their gusts and tempests Lord asswage , Let me passe on my mortall course , and finish these my dayes of life , Of thy meere loue and kinde remorse , in peace and loue , from hate and strife . A thanksgiuing after the receiuing of the Lords Supper . O Heauenly Father , I thanke thee that thou hast made me this day to sit downe with thee , at thy heauenly Table , and hast giuen me the bread of God , that came downe from heauen , not as ▪ the Mannah , which being eaten , afterward did perish , and the eaters too , and hast made this Sacramentall body and bloud of thy Sonne , to be meate indeede , and drinke indeede , farre surpassing the olde carnall Mannah , which extended but vnto the body , but this spirituall foode which thou hast giuen mee with thi●e owne hand , hath in it a quickning life for the present , and an assurance of an eternall life , in the life to come . Wherefore hauing fed on thee this day , by faith in my heart , let the sweet comfort thereof so cheare my soule , that I may more and more thirst after thee , and by godly liuing expresse my dwelling in thee , and so be more and more assured that thou art that Christ , and Sonne of the liuing God , my Sauiour and Redeemer in life and death , and for euermore after death : for vnto this end O God the Father , thou hast sealed thy Sonne , to be my Sauiour , in thee will I for euer trust , in this life to be pardoned my sinne , & through thee in the life to come , eternally to be saued . Amen . Amen . Another Prayer after the receiuing of the holy Communion . O Iesus , the Sonne of God , my Lord and Sauiour , with all humble and hearty thanks I praise thee , for suffering death vpon the Crosse for my sinnes , and admitting me a miserable sinner , to the participation of this blessed Sacrament , the memoriall of my Redemption . Let mee , O Lord , finde and feele in my heart , the inuisible power of thy heauenly grace , effectually working the transformation of mee into thee , the wonderfull vnion of me with thee , and the spirituall habitation and aboade in me . Apply all thy merits and good things vnto my soule , let me neuer doubt the forgiuenesse of my sinnes : but euer open the doore of this Sanctuarie vnto me , that I may runne thither in my greatest neede , and apprehend thy gracious pardon , ratified by this scale of thy couenant . Quicken me , O Lord , in this life , r●●●ue and renue mee , that I may disclaime my olde conuersation , and become a new man : keepe mee that I slippe not cut of this building , nor become as a branch cut off , and good for nothing , but as thou hast seuered mee from the wicked , in calling mee to the knowledge of thee , so keepe mee from all their corruptions : giue me a perfect loue towards thee , that I may not delight in any thing but in thee , nor seeke any other honour but thine . O Lord Iesus , I meekely beseech thee , let thy holy Spirit strengthen mee against my frailty , thy power and strength defend me against worldly troubles and aduersities , thy merits purchase my needefull pardon , and thy blood be the medicine for all my sores , euen for thy truth , and for thy names sake . Amen . O Iesus Christ , the Lambe of God , which hast so loued mankinde , that thou hast beene contented , not on ly to become one with him , but also mea●e vnto him , and to dye for him vpon the Cr●sse ; graunt I bese●ch thee , that this my receiuing of this Sacrament , may be a true testimony vnto my conscience that I hau● , through faith in thee receiued full remission of all that is past , and am become ( as it were ) a new creature in thy sight . O sweet Iesus , which hast vouchsafed mee such fauour and honour , as to come to thy Table and feede vpon thee , graunt mee grace I humbly entre●te thee , so to performe , and fulfill my duty as this honour which thou hast done mee requireth : Linke mee vnto thee , and giue mee power and strength to beleeue thy promises without distrust , and to shew my religion , by my good life and conuersation . Ass●st mee with thy grace , that I may walke worthy this blessed Sacrament , to loue thee and thy children vnfai●●dly , and vtterly to forsake all va●ity , idolatry , carnall desires , and all the workes of the deuill . O Lord God , so moderate and ord●r all my affections , that I may be ioyned with the brethren together in holy loue , which is the bend of peace , and truly fastned vnto thee my Head for euer . Stirre vp my minde , that I may alwayes consider the bitternesse of thy death , the greatnesse of thy loue , & neuer forget to be thankfull vnto thee . O blessed Lord , preserue and maintaine this ordinance amongst vs , that it may be alwayes a note and a badge of our publique profession : and giue vs all one heart , and one minde in the vnity of the Spirit , for the reuerent and worthy receiuing of the same , whensoeuer we shall come to thy holy Table againe . Amen . A Prayer for the Catholique Church , and all the estates thereof . O Most glorious , euer liuing , and euer louing Lord God , the iust Master of the Vineyard , and louing Head of the Church send thy holy Spirit into the hearts of all them that teach o● professe thy most holy truth , al● men , religious or secular : Yea ▪ men and women , Princes and subiects , rich and poore , euen all the people beleeuing in thy name , and depending vpon thy grace and mercy . Giue vnto them all , O Lord , one law , one baptisme , one hope , one spirit , that there may be but one voyce among all that professe the Catholique faith : Keepe backe the famine of thy word , and send such labourers into thy haruest , as be sound in doctrine , faithfull in their worke , and godly in their conuersation , that they may be in number many , and in power wonderfull . Open , we beseech thee , the hearts and eares of the people , for the receiuing of thy Word , that it may dwell in them plentifully in all wisedome , and bring forth fruit against all the cares , crosses , and courses of this wr●tched world . O Lord , thou hast found iniquity in thy Saints , and the heauens are not cleare in thy sight : Oh then correct vs in thy iudgement , not in thy fury , lest wee should be consumed , and brought to nothing . Purge the garden of the Church , and let no weedes ouergrowe the flowers : suffer neither sinne nor superstition , to choake the good growth of faith or manners in thy people , bu● keepe them from all heresies phanaticall opinions , se ●ucing spirits , & deadly contentions . Keep● our neckes from the grieuou● yoke of Antichristian bondage● whose Religion is rebelli●n● whose faith is faction , and whos● practise is the murthering o● soules and bodies : good Lord re ▪ presse the fur●ousnesse of all Tyrants , which labour nothing bu● the spoile of the Church , and th● abolishment of true doctrine prayer , and true Religion . O Lor● Iesus , amend all that is amisse , an● graunt vs thy grace all the daye● of our life , euen for thy truth , an● for thy names sake . Amen . A Prayer for the Kings Maiestie . O Almighty God , King of all Kings , the fountaine , rule , ●nd stay of all soueraignty : wee most humbly thanke thee , that ●hou hast not left vs vnto our ●elues , to doe what seemeth best ●nto vs in our owne eyes : but ●ast set ouer vs a noble , wise , and ●racious-King thy seruant Charles , ●ame head next vnder ●hee . Lord make all thy good to ●oe before him day and night , ●phold his Crowne , maintaine ●is estate , giue him continuall ●eace , long life , and much happi●esse . Endue him with such wis●ome and vnderstanding , to doe ●ch things both in the Church ●d C●mmon-wealth , as may be ●ceptable in thy sight , profitable 〈◊〉 his Subiects , and hurtfull to ●one that loue thy truth : merci●ly heare him in all his petitions , and effectually work for him in all dangers in the day of battell in his greatest consultations : in the time of his recreations , from all plots of Treason , and in phe houre of death . Make vs thankfull for all thy preseruations of him , both ●t home and abroad in this Kingdome and else-where : Blesse , preserue , and keepe his Royall Consort Queene Mary● Frederick , the Prince Elector Pa●atine , the Lady Elizabeth his wife , with all their Prin●… Let our noble King still embrace the truth , and manfully maintaine it , against all treacherous plot● and 〈◊〉 perswasions , distasti●● as he hath alwayes done , both alteration of true Religion , and to ▪ leration of any other . Let thy po ▪ wer alwayes goe forth with hi● Armies , and giue them gloriou● victories : banish from his Cou● all priuie foes , forraigue and do ▪ mesticall ; graunt that hee ma● with vprightnesse and true since rity , both with heart and minde obserue and keepe thy lawes , and that his Highnesse and all his subordinate Magistrates may indifferently and faithfully minister iudgement and iustice to all his people . Wee bese●ch thee ( O Lord ) preserue his body in health , his minde in quietnesse , and both , in ●ll sincerity and godlinesse : that ●y his good example , hee may both stop the mouthes of his ad●ersaries , and winne the hearts ●f all those that beleeue . Make his ●ayes , O Lord , as the dayes of ●eauen , that he may raigne many ●cares ouer vs , and wee his Sub●ts may long liue a peaceable ●nd qui●t life , in all godlinesse and ●onesty vnder his happy gouern●●nt . Graunt vnto him wife , and ●●ithfull Coun●ellours , louing and ●bedient Subiects , dutifull and ●ue seruants . Deliuer him , O ●ord , from all conspiraci●s , trea●s , and other dangers , & graunt him alwayes a glorious victory ouer all his enemies : pardon and forgiue him all his sinnes : make him walke all the dayes of his life in the way of thy commandements , that hee may liue in thy feare , and dye in thy fauour , and that in the resurrection of all flesh he may receiue a crowne of righteousnesse , through the merits and mercy of Iesus Christ our onely Lord and Sauiour . Amen . Amen . LACHRIM . 2. Herein the distressed expresseth his hope and confidence to be in God alone , and not in man , nor in any other externall meanes . I Cannot Lord excuse my sinne , most infinite before mine eyes . And many more are me within , I haue forget , which secret lyes , of life , am weakened in beliefe : Our Fathers pray'd with trust in thee in dangers , out of troubles all Being deliuered and set free , and were rais'd vp when they did fall : Thou hearest them when they thee sought , and didst them lend thy ayding hands : When they almost to death were brought , and them deliuered out of bands . Great was thy fauour , Lord , to all them that tooke hold on thee by faith : But what am I that am so small , a worme , no man , as Dauid saith . Yet I beleeue , helpe vnbeliefe ; Lord I am couered with shame . Be thou my glory , ease my griefe , that I may magnifie thy name . The wicked worldlings me contemne , because thou hid'st thy face from me Deriding grace , and me condemne because of imbecility . My neighbours that should me assist disdaine me : my familiars all That should me comfort , doe desist their helpe to raise me from my fall . They say of me my hopes are vaine , my kinsfolkes who should yeeld me ayde , In my necessities refraine , to come to me they are afraide : And tauntingly they scoffe and say , deseruedly he thus doth suffer : Is iust , he wrought his owne decay , none other kindnesse they me offer : I know 't is thou that sitt'st on hie , doest send and suffer maladies : And therefore I on thee relie , to remedie my miseries . My woes , O Lord , by such encrease , as should in friendly wise relieue me : They that should seeke to make my peace , they are the men that most doe gritue me . But I that taste the Cup , will say 't is thou hast don 't , and I will beare it : When 't is thy will , who can say nay : 't is out of loue , why should I feare it : Relieue my soule with timely dewe , and comfort me restore . Restore my soule vnto those ioyes , the which I felt to fore . Now after stormes Lord send a calme , and graunt me peace yet now at last . And I will praise thee with a Psalme , with thankes for all thy fauour past . I le magnifie thy name for aye , that bring'st such wonderous things to passe : That worldlings neither thinke nor say nor know why 't is , or how it was . The iust shall heare , and Saints be glad , when wicked men shall faint and quaile , To see what fauour I haue had , and all their hope doth quench and quaile : Whom they so long haue scorn'd and deem'd , euen through afflictions cast away For thy name sake , Lord me esteem'd , their night is past , they haue their day . Respect my meditation , helpe me in time conuenient : Lord graunt my supplication , thou know'st and tri'st my hearts intent . Let not the righteous be dismaide , nor wicked triumph in my fall : Nor yet let sinners be afraide , in time of neede to thee to call . And let me put my confidence , direct my faith , erect my hope Vnto thy gracious prouidence , this of my prayers is the scope . A Prayer for the calling of the Iewes , and the continuall encrease of Christs Kingdome among all Nations . ALmighty & euerliuing God , who after the floud , didst preserue Noah , and our Fathers , Sem , Iapheth , Terah , Abraham , Isaac , and Iacob , from the perishing waters , and from the continued deluge of sinne , which remained in the families of Ham and Canan , his wicked posterity : and of thy abundant mercies , pittied the blind ignorance , in which they had plunged themselues through Idolatrous superstition , and didst seperate our Father Abraham , and made of him a peculiar people , a royall Nation , and chosen generation , that for euermore should serue thee . And that they might neuer forget thy great goodnesse , it pleased thee to bring them into Egypt , that after the fauour of Pharaoh was expired , they should suffer hard and cruell bondage the space of foure hundred yeeres , and then in the power of God , with a mighty hand and out-stretched arme , in the sight of King Pharaoh , thou wouldest bring them to their Fathers promised inheritance , through the red Sea , and waste Wildernesse , to the mount Syon , the hill of God , where thou diddest appeare vnto them in a glorious manner , to renue and continue the couenant made vnto their Father Abraham , that thou wouldest be their God , and the God of their seede for euermore . Wherefore thou diddest out of the midst of the flames of fire so speake vnto them , that they might liue , and know that thou louedst them , as thou hadst done their Fathers , that first came into Egypt , that thou wert the same Lord , and that there was no other God besides thee , in heauen or in earth . Yet for all this great loue , of which the like was neuer heard , thou didst onely require them to keepe thy statutes , thy lawes , and thy commandements , promising it should goe well with them for euermore : but they started aside like a broken bowe , and cast thy promises , and law behind their backes , and forsooke thee the guide of their youth , and in their olde age , euen when they were growne fat , and full fed , with the abundance of thy blessings , they still spurned & kicked against thee , and though thou didst early and late ( in the time of the Iudges and Kings which they so much desired ) send them Prophets : yet they cast thee off , and forgot the Lord that made them , and serued other gods of the Heathen , whom their Fathers neuer knew . Yet at last when they had killed thy Prophets and stoned thy seruants , thou in infinite loue , sent thy Sonne , saying , that they would honour him . But O Lord , how much more cruelly did they behaue themselues towards thee , calling thee a sinner , and friend of Publicans and sinners , and the Prince of the deuils , and would haue throwne thee the Lord of life ( as Sathan did the Heard of Swine ) from the Rock into the Sea. And at last , when nothing tooke effect , according to their malicious minds , they came out against thee , as against a malefactour with clubbs , and staues , and tooke thee , and carried their expected Messiah , before Herod and Pontius Pilate , and brought false witnesse against thee , and preferred a murtherer before thee , and though indeede thou wert their King , yet in mockage they put vpon thee a purple roabe , and in thy hand a Scepter of reede , & on thy head a crowne of thornes , then buffetted they thee , and spet vpon thy face , contemning both thy princely , priestly , and propheticall offices , in which thou wast their perfect Sauiour . Then disroabed they thee , and carried thee without the gates of the Citie , and after an ignominious manner , with two theeues , vnto Golgotha the place of common execution , and nayled thee to a woodden Crosse in the middest of them . And after they had wounded thee in sundry places , yet againe in their malicious and cowardly fury , they pierced thy side with a speare , euen when thou sighedst , groanedst , prayedst vnto thy Father to forgiue them their sinnes , and to accept thy sacrifice . Yea , all this while they mocked thee , and bid thee come downe from the Crosse , to saue thy life as thou sauest others : and wrote a title ouer thy head vnto all Nations in contempt of thee ; and when in the pangues of thy passion thou didst thirst for their pardon , then they ranne and flapped in thy mouth ( not to comfort thee , but to prolong thy sorrowes ) an hysope spunge dipt in vinegar : and after thy death ( to make them sport ) they cast lots for thy garments . O sweet Sauiour , being thus abused by thy once peculiar people , thou hast most righteously , according to their wish , brought vpon them and their children , the reward of thy innocent blood , and done iustly in forsaking the house of thine honour , and put it into the possession of the Gentiles , to bee battered downe , that there might not bee left one stone vpon another , and to scatter them into perpetuall captiuity , as at this day we doe behold . But O heauenly Father , thou hast made knowne vnto vs Gentiles , that beleeue in thee according to thy Word , that they did no more , then what they hand and counsell had determined long before to be done . And had they knowne that they had crucified thy Sonne , the Lord of glory , no doubt they would not haue done it , for in ignorance ( as did their Fathers , they haue done it ) wherfore , O God , for the respect thou bearest to Abraham , Isaac , and Iacob , and for thy seruant Dauids sake , as thou hast promised ( that a remnant should be saued ) euen as many as thou wilt call , and the first fruits being holy , the branches descending thereof should be holy , haue respect vnto them , that with the fulnesse of vs Gentiles , they may come againe into the folde of Christ. O Lord our Sauiour , open their eyes , that they may beleeue the Scriptures , and so come againe , and be grafted into their owne Oliue stocke , for thou , O God , art able to graffe them in againe , for thy gifts and calling are without repentance . Wherefore take from them their vnbeliefe , that wee both Iewes & Gentiles may be saued through thy mercy . O sweet Sauiour , haue mercy on them , & call them home againe , that wee and they may make one sheepe-fold , and like good sheep , know thy voice , and follow thee our louing Shepheard , in the sincere obedience of thy Gospell . Heauenly Father , blesse thy Church vniuersall , that it may stand fast in the obedience and faith of Christ : giue thy Gospell a free passage in it , & among all people , that yet know not thee . O thou which art the Lord of the haruest , send forth diligent and painefull labourers into thy haruest . Blesse all the reformed Churches in these westerne parts , but especially this church of England , that it bee an ensample of sound doctrine , and godly life , vnto all other Churches . And graunt that the Kings , Nobles , and Senators , may remaine , and succeede nursing Fathers in it for euermore . O Lord , let not the wilde Boares of the Forrest , the Turke , nor Antichrist , supplant the faith established among vs , nor roote vp the vine , that thine own right hand hath planted , but continue the light among vs which now liue , or hereafter shall liue , euen as long as the Sun or the Moone shall endure . O God , as thou hast promised for thy Elect sake , finish these dayes of sinne , and hasten thy comming vnto glory . And as by all thy workes in generall , so by vs men in speciall , yea by me with the residue of thy holy Church be especially giuen , both now , and for euermore , all honour and glory world without end . Amen . Amen . A Prayer for the discouerie and desolation of Antichrist . O God of Hoasts , the omnipotent , inuisible , and incomprehensible , the Father , the Son , and the holy Ghost , the eternall Creator , and most mighty vpholder of all things in heauen , and in earth , and by whom Kings ruie , and Princes raigne , heare me a poore sinfull subiect of thy great dominions , grieued and distressed in soule , to behold how the enemies of thy trueth doe bandy themselues against thee , and thy Christ , the Annoynted of the Lord , and the only King of Kings , the wonderfull Counsellour , the mighty God , the euerlasting Father , the Prince of peace . Looke downe , and discouer the haters of thy Word , those that haue cast thy lawes behinde their backes , and scorne to be ruled by the sincere trueth of the same : yet shame not to take thy lawes in their mouthes , though they hate to be reformed thereby . O God we haue heard with our eares , and our Fathers haue tolde vs , that in the last dayes shall bee perilous times , in which men shall be louers of themselues , couetous , proud , boasters , blasphemers , disobedient vnto superiours , vnthankfull , vnholy , without naturall affection , truce-breakers , false accusers , incontinent , fierce , despisers of those that are good ; traytours , heady , high minded , louers of pleasure more then of thee , hauing a forme of godlinesse ( a great shew of righteousnesse ) wanting the power thereof , being in trueth , nothing but scoffers , and walkers after their lust : forbidding meates , drinkes , & marriages , which with thanksgiuing thou hast made holy and honourable , being indeede giuen to adulterie , fornication , lasciniousnesse , Idolatry , witchcraft , hatred , variance , emulations , strifes , wrath , seditions , heresies , murthers , drunkennesse , reuilings , and infinite the like , whereby it is come to passe , that there is none righteous no not one , none that vnderstandeth , none that seeketh after GOD aright , but haue stumbled at noone-day , euen against that rocke of life , & thereby haue vsed their tongues to deceit , and opened their mouthes full of cursing and bitternesse , and haue runne as Caine with their feete to shed innocent blood , yea most watchfull to shed the blood of the righteous : destruction and misery are in their wayes , and the way of peace they doe not know . For the feare of God is not before their eyes , euery one deuiseth to worke mischiefe , putting farre away the euill day , professing themselues wise , till they became fooles . O Lord , thou hast iustly done to the men of this world , in these our dayes , as vnto the ancient Philosophers , who mightily boasted themselues of their wisedome & generall knowledge , and yet were ignorant of thee , euen as the Antichristian enemies doe at this day boast themselues to be the onely true Church . Yet because they knew thee in word and not in deede ; therefore thou gauest them vp , vnto their owne hearts lusts , to worship and serue the creature in steed of the Creator , adoring the bread in the Sacrament for Christ himselfe , and honouring the Pope a mere man , as God himselfe , saying hee is God , euen as the heathen Gentiles vnto their wooden Gods sometime said : thus , O Lord , because the Antichristian enemies haue agreed with the heathen to contemne thy Word ; thou hast iustly done to giue them vp vnto a reprobate minde , to worke all manuer of vnrighteousnesse , as at this day wee see , the Romish Bishop , Prelates , Clergie , and Professours to be , the man and men of sinne that should sit in the Temple of God , and in doctrine speake blasphemies and wicked vntrueths . O God , in thy Word thou hast euidently marked him out , shewing that hee should pretend chastity in heart and body , but indeede haue nothing lesse : to claime all spirituall power , to open and shut the gates of thy Kingdome at his owne will and pleasure , and against whom hee lust , to bee vniuersall Bishop through the whole world , and supreame head of the Church , and Kings and Princes to be his vassalls , and at his making and deposing . O Lord , hee thrusteth out of the Church as heretickes all that speake against his blasphemies , denouncing damnation to all that will not beleeue his exposition of thy Word , saying , that hee hath alwayes the holy Ghost in his breast , and that hee cannot erre . He hath forbidden the publique reading of thy Word , as hereticall and dangerous , especially for simple people , and ordained thy seruice in an vnknowne tongue , that the people might offer vnto thee the Sacrifice of fools : & in stead of the Sacrament , which wee should often receiue , he hath brought into the Church a superstitious sacrifice of the Masse , in which they pretend to offer thee ( O Christ ) againe for the sinnes of the people , and the Priests eating is sufficient for all the rest of the Church , be they neuer so many ; or if they receiue it in one kinde , it is enough for them , saying , that the body is no● without the blood , quite gaine , saying thy commandements , drink yee all of this . Hee teacheth for sound Doctrine , that wee must be cleansed in Purgatory , in which he can giue indulgence to release whom he will , and that wee are saued by our good workes ; that wee may keepe perfectly all the commandements , and so deserue our saluations by our owne merites , and that in Prayer we should call on the virgin Mary , as Queen of heauen , to command her Sonne to heare vs : teaching vs , that she is our Aduocate , that pleadeth for vs. He teacheth Pilgrimages , worshipping Images , keeping Reliques , and that euery man hath ●is peculiar Saint in heauen , to whom he liketh best to commend his sutes by : saying , that it is presumption to approach to thee on●y in thy Sonne , though thou hast ●id , There is no name in heauen , ●r in earth , whereby wee should ●e saued but onely by the name of ●esus , to whom thou hast ordai●ed euery knee to bow , and onely ●or to come . By these , and infinite of Romish forgeries and blasphemies ●ath this strumpet of Babylon , ●…de drunke the Kings and Prin●s of the earth , by those abomi●ble and lying wonders , and mi●cles , hath hee blinded the eyes 〈◊〉 Christian Kingdomes and Na●ons , that they doe not know ●w to serue thee the Lord. Wherefore ( O Christ and most ●ly Lambe of GOD ) against ●…m he hath so long time war●d , as it were drunke with the bloud of the Saints . Yea ( O Lord with the brightnesse of thy comming , let the violls of thy wrat● be powred out vpon her , to he● vtter desolation : that the soule● of iust and righteous men , tog● ther with the Angels , in the vnit● of the spirit , may sing a song 〈◊〉 Halleluiah ; saying , saluation , gl● ry , honour , and power , be to th● Lord our God , to the Lambe , a● holy Spirit for euermore , Ame● Come Lord Iesus , come quickl● Amen . LACHRIM . 3. Wherein the distressed prayeth for faith zeale , and strength , in vndergoing Gods corrections . O Lord , I lift , my heart to thee , my soule in thee doth euer trust : O let me not confounded be , but make me righteous with the iust : Let men not haue their wills ' gainst me , but powre on me thy comforts sweet . Thy sauing health Lord let me see , who prostrate begge it at thy feete . Let thy right hand and prouidence , be stretched out to hold me vp . And giue me grace and patience , in lowlinesse to taste thy cup : So shall I sit on surest rocke , and strength and power to me get , And stoutly shield mine enemies stroke , though round about they me beset . For why , my comfort is in thee , and on thy prouidence I depend , O keepe me safe in liberty , till all my troubles come to end : From perils sixe hast me deliuered , I know therefore thou wilt from seauen , From earthly thoughts let me be seuer'd , and conuersation haue in heauen . I know that loue a multitude of shamefull sinnes doth closely couer : Within the gates I me include , thou art my soules true spouse and louer . The faithfull thereby may take hold , of hope to haue a prosperous end : Of their desires this makes me bold , for ayde and comfort to attend . And with all patience to perseuer , I know thy word it is most sure : Poore penitent by faith , I le euer stand firme , and to the end endure . Alas , deere God , I nothing crane , to haue of thee by mine owne right : But in Christs name I le aske and haue , for he is most gracious in thy sight . Yea for his merits thou do'st loue me , in him I know thou art well pleas'd . And hearest sinners when they moue thee : for giu'st their sinne , and they are eas'd . Amongst whom , Lord , I am the chiefe , and of good things am ignorant : Yet on the Crosse didst saue the Thiefe , for Christ his sake me mercy graunt , In this world vanities most vilde , I liue and haue no taste of truth : I knew not I was in exile , but did in folly spend my youth . Of thee alone I knowledge haue , ( for of my selfe I am but weake ) Thou art my God that strength me gaue , to worke , to rest , to liue , to speake . For of my selfe is miserie , and of my selfe is all that 's ill : But from thee Lord comes all mercie , and perfect power to worke thy will Within , to consolation , of my sad soule and wounded heart Without , to preseruation of my weake body in each part . Therefore teach me the truth , O Lord , ( O sacred truth ) teach me thy wayes That I should walke , led by thy Word , and to thy glory spend my dayes : Lord keepe from wicked thoughts mine heart , mine hands that they commit none ill : Mine eyes , my tongue , and euery part , Lord graunt they may performe thy will : My feete from falling still preserue , as of my selfe regard me not . Deale not with me as I deserue , as are my sinnes reward me not . Behold not my deformities , but looke on me in Christ by loue , My sinnes and all enormities , as mists and cloudes from me remoue . Thou righteous art and gracious , reformest sinners , sinnes forgiu'st : O be to me propitious , to liue in thee that euer liu'st . Keepe thou my soule , let me not perish , nor vtterly to be confounded That trust in thee , but my soule cherish : and ioy mine heart which thou hast wounded . Thou art my strength and sure defence , in time of dangers imminent , Though all helpe faile , experience hath taught me , thou art permanent . I goe vnto thine Oracle , and from thy word I counsaile take , And finde a wonderous miracle , thou neuer do'st thine owne forsake . Thy seruants that in thee doe trust , thy Tabernacle shall them shield : In secret thou do'st hide the iust , that are not with foule sinne defilde . Hearken , O Lord , hearken and heare , vnto my voyce that call and crie : O let thy loue towards me appeare , with streames and floods of thy mercie . Thou sayest , O Lord , seeke yee my face , what is it ? but in my distresse , To crie for helpe , and craue thy grace , and ayde in time of heauinesse : My soule by the pure priuiledge of thy free spirit which teacheth trueth , My heart prepared with knowledge and faith , and hope vnto thee sueth . My tongue doth speake , mine heart doth mutter , and euery member in his place , Doth striue to speake , and these words vtter , helpe me opprest : hide not thy face . Though father that did me beget , my mother that from wombe me bare , And all my friends forsake me yet , thou Lord of me tak'st charge and care . O Lord thou wilt me not forsake , for so hast promis'd in thy Word : In all distresse no feare I le take , but forthwith flie to thee O Lord , Thou giu'st not like our earthly Sires , nor wants suppliest like carnall friends . That would but cannot our desires , performe in deedes as heart pretends . Hopelesse I should downe faint , and fall , did I not in thee surely trust : That holdeth no respect at all , but vnto those whom Christ makes iust . And thou acceptest not vaine glory as worldlings doe , nor things externall : Thou look'st not to things transitorie , but to the things that are internall . A lowly and obedient heart , a trembling spirit thou doest elect : Of poore opprest thou tookst the part , and proud men downe thou doest deiect : Frame thou therefore my inward zeale , that outward businesse me deceiue not Of comforts which thou doest reueale to thine , and me of ioyes bereaue not . When at thy mercy gate I knocke , doe not as rich men vse the poore , That 'gainst them faest the gates doe locke , but quickly Lord set ope the dore : Let not my miseries depriue my heart of ioy , or soules comfort : Let not vaine things ill men deuise , draw me to be of their consort . Make strong my faith , and hope Lord giue me , and I le take hold of thy protection . Be my defence and Pa●…oplie , and guide me safe to thy election . Thou hast , O Lord , my troubles scene , hast knowne my soule in bitternesse . Thou hast mine helpe and succour been , O helpe me now in my distresse . In mercies thou hast mightily . sau'd me from perils infinite : My life consumes , my heart doth die , my yeares doe waste , my day is night : The day tells day , the night the morrow , the base reproach of my disaster : Yea friends and foes adde griefe to sorrow , and each base mate doth me o're-master . I am now at the point to pine , O let it be thy blessed pleasure : To ease my griefe for I am thine , my paines asswage Lord in some measure ; For thou my paines hast measured , and all that 's good for those that feare , Lord thou in store hast treasured , to me Lord , let the same appeare . In sight of those that are my foes , that thinke there is no period : Of all my tortures , paine , and woes , graunt this for Christ his sake , O God. A Prayer of an afflicted minde . O Lambe of GOD which takest away the sinnes of the world , haue mercy vpon mee , a most vile and wretched sinner , wounded euen vnto death eternall ; if thou Lord in whom all fulnesse of mercy and compassion doth dwell , doe not relieue and comfort mee . O Lord how am I assaulted by the crafty and subtill temptations of Sathan , that cunning serpent , that seeth all my weaknesses , both of soule and body , and neuer ceaseth night nor day , sleeping , waking , eating , drinking , hearing , and reading , mourning and laughing , but alwayes followeth & doggeth me , with fearefull temptations , telling mee that I am but an hypocrite , and that all my repentance hath beene but in words , and not in heart , in outward shew , but not in trueth : and that my sinnes are greater then God can or will forgiue , that I am none of his Elect , that I haue no true faith , saying , That those that truely beleeue , neuer doubt , that I doe not vnderstand Gods word aright , and that it doth nothing appertaine vnto mee , no more than vnto Iudas ( who for all hee was an Apostle ) yet was reprobated and cast away ; and how knowest thou , but that thy faith is presumption , seeing neuer any man but St. Paul , had such assurance of faith . Yea , thou doest not delight in Gods word , nor so loue his Ministers as thou shouldest , thou doest not abound in good workes , all thy righteousnes is pharisaicall , thou art a louer of the world more then of God : doest thou not see how thou art continually punished , plagued , and smitten of God , neuer without one crosse or other , on thy selfe , thy wife , children , and seruants : on thy cattell , goods , and aduentures , at home and abroad , and in other businesses : Yea , in euery thing thou puttest thine hand vnto , thou seest how God is against thee , and cannot abide thee : yea , euen in thy Prayers thou mayest feele how the spirit of God hath left thee : therefore deceiue not thy selfe , thou art none of his ; if it were otherwise , thou shouldest not be so afflicted in euery thing as thou art . Deceiue not thy selfe , God doth not loue thee , if he did , hee would neuer haue suffered thee to commit so many sinnes , as thou hast done , by lying , by swearing , by drunkennesse , by whoring , by fornication , by adulterie , by murther , and the like , and to haue liued so long in them as thou hast done : Yea , what a prophaner of the Sabbath day hast thou beene ? what filthy & vncleane thoughts , what scurrilous Songs , and vnsauourie speeches haue issued out of thy heart and mouth , and how hast thou beene swallowed vp in pleasure and pride , all the dayes of thy youth . And how many of Gods good creatures hast thou prophaned in thy belly , on thy backe , on thy neck , to pranke thy Iezabels face , thinking nothing good enough , and fine enough to pamper thy earthly carcasse : And doest thou thinke that God will now in thine olde age , accept thy blinde seruice . Thy repentance comes too late , God will not regard thy sacrifice , but as thou regardest not him , when hee called in thy youth ; so now he will not regard thee in thine olde age , though thou make many cries vnto him ; yea , there is no sacrifice can cleanse thee from thy sinnes , thou hast cast Gods law behinde thy backe , and committed the sinne against the holy Ghost , so that it is in vaine for thee to hope for mercy , thou canst not be forgiuen , though with Esau thou sh●d neuer so many teares . Thou art a reprobate by Gods decree , and what knowest thou , but that thou art in hell already , so that do what thou wilt , thou canst not be saued . And therefore drowne , or hang thy selfe , or cut thy throat : O Coward , kill thy selfe , and so shalt thou rid thy selfe out of this present paine . O heauenly Father , look down vpon this my wounded spirit : and ( O Lord ) driue away Sathan , that he preuaile not in these temptations against my soule . O Lord , so strong and violent are his temptations , that I know not how to resist them , but by the strength of thy holy Spirit , which I beseech thee , O Lord , may powerfully and comfortably ayde & assist me now and for euermore . Lord for thy Christ his sake , in whom I onely trust to obtaine thy mercy , doe away my sinnes , and speake peace vnto my soule , against this lying serpent , that thou art and wilt be my saluation : O Lord. create in me a cleane heart , and renue in me a right spirit , that I may learne to feare thee according to thy word : deale bountifully with me thy seruant , that I may escape these temptations , and in spight of Sathan , liue to keepe thy word : let not such contempt & reproach come vpon me , but saue mee out of the iawes of hell , and from the power of Sathan , for thy names sake , and for thy mercy sake , and for thy Sonne his sake , O Lord I beseech thee . And though my soule through these temptations , cleaue vnto the dust , yet quicken thou mee according to thy word , and though the sorrowes of death hereby compasse mee in on euery side , and the terrours of hell haue now caught hold on mee , yet O Lord I beseech thee to deliuer my soule . And though Sathan hath compassed me with the multitude of his temptations , yet in thy Name , O Lord , I am confident , that I shall ouercome them . And though thou hast suffered Sathan for a time to buffet me ; yet I beseech thee as thy Sonne Iesus my Sauiour hath taught mee , in this last petition of his holy Prayer ; let me be neither further led , nor come into temptation , but as in the wildernesse , after Sathans three-fold temptation of thee , thou by faith in the Word of thy Father , didst resist him , that in the end hee left thee , so that thy Angels ministred comfort to thee : so most sweet Sauiour help me , so by the same skill of thy holy Word , that I may resist Sathan , and after the battell be comforted and confirmed in obedience , by the most sweet comfort of thy holy spirit . O Lord my Sauiour , how did he tempt thee , to make away thy selfe , but could not preuaile ? So ( O Lord ) strengthen mee by the same power of thy Godhead , and a true liuely faith , by which I am ingrafted into thee , that I may neuer by Sathans power , be forced against , nor with my will , to commit the wickednesses wherewith hee tempteth mee . O Lord , hee could not enter into the Heard of Swine , vntill thou gauest him leaue : wherefore by thy vnlimitted power , curbe and restraine him , that hee enter not into mee , much lesse worke his will of mee , as he did of them . He faine would haue killed thy seruant Iob , as hee had done his children , seruants , and cattell , but thou wouldst not giue him leaue : So ( O Lord ) he hath striuen to doe with me , but thou hast kept mee , and resisted , and rebuked him in my behalfe : he striueth like a roaring Lyon , to make mee his prey , and beateth hard to enter into my heart , which thou hast swept and garnished , to be a receptacle for thy selfe ; wherefore ( O Lord ) let that stronger man , euen thy holy Spirit , keepe sure my soule vnto thee , that I be not ouercome with his furious assaults , and temptations , to let goe my hope in thy mercies : thou delightest not in the death of a sinner , but rather to shew mercy , that hee may be saued : Lord for thy mercy sake , saue mee , and helpe mee , for thy Sonnes sake keepe mee , from the rage and fury of this my great oppressour . O God , he would fame play the lying spirit vnto my soule , that he might plunge me in thy great displeasure : but ( O Iesus I beseech thee ) saue mee , and driue Sathan away from me , that hee neuer come at mee more . O God , he continually striueth with mee for my soule , as hee did with thine Angell , for the body of Moses , but as then thou didst defend it , and thine Angell , and in the end rebuked Sathan ; So ( O Lord ) defend me , & rebuke Sathan , that he preuaile not against me , neither in health , in sicknesse , nor yet at the point of death ; but send thine Elect Angel of the couenant ( Christ Iesus ) my annointed Sauiour , and his innumerable heauenly Souldiers , here to keepe me , and at my end to conduct my soule , to that place of rest , where this champion of hell , shall not once dare to defie it , or cast forth any wicked accusation against mee : and that for the merits of thy dearest Son , and sprinkling of his bloud , vnder which I expect my safety and saluation , both heere in the Church militant , and for euer in thy Church triumphant , therefore to thee most holy Trinity , and Lord God of Sabbaths , be giuen by me , and all thine , both present , and eternall praise . Amen . LACHRIM . 4. Wherein the distressed prayeth GOD to keepe him from despaire , howsoeuer men goe about to ruine him or his estate : not regarding ( so God in his mercie and protection be with him ) who or how many rise vp against him . IN thee , O Lord , I put my trust , and yet there are which daily say , There is no helpe for me vniust , but Lord thy word cannot decay : Thou art my God , how can they then , proue that thou wilt none helpe me send : I am brought low in sight of men , there 's none will helpe or comfort bend : My basket and my store is spent , they say it was by thee accurst : Thou didst at take that h●dst it sent , but they take all things at the worst : At me they gape , at me they wonder , as at a monster seldome seene : On all their workes and words I ponder , what I now am , what I haue beene . I faint at nought , thou know'st my smart , th' art my Father , and doest me foster : What words or works , can daunt my heart , I am in thee become a boaster . These men thy might and power disable , or else thy loue to man diminish : Or else they thinke thou art vnstable , and doest begin , and wilt not finish : Or that the poore wilt not support , nor helpe the needie in distresse : But as thou knowest what they report , so make them feele their wickednesse . But I doe know thou failest neuer , them that in thee their trust repose . If they be constant and perseuer , all things are for the best to those . Thou art indeede a iealous God , and first thy children thou doest monish : Thou bear'st with loue , and beat'st with rod , if they mend not , wilt further punish : Yet call'st thy chosen children backe , by gentle stroakes , from running ryot , And sufferest them to suffer lacke , and doest prescribe to them their diet : We may condignely then deride , the iudgement of such foolish men , That vnto thee Lord will prescribe , the measure what , and the time when . Such fleshly men by wealth and woe , censure thy loue , or thy displeasure : As Natures friend , or Graces foe , by humane reason all things measure . They thinke thou lou'st whom thou feed'st fat , with plenty , pleasures , worldly riches : And that all others thou doest hate , these world , flesh , and deuill bewitches : And great is this temptation , vnlesse our natures thou assist : Infeebled with affliction , whose helpe doth rest in Iesus Christ. When thou therefore do'st me correct , with one hold , hold me with the other : Let fasth in thee make thee accept me for thy Sonne , by Christ my brother : Lay not vpon me greater loade , then I poore wretch can well endure . If I doe sinke , stay my aboade , and if I fall , then keepe me sure . Thou know'st Lord whereof I am made , I am a silly simple man : A worme , a flea , a puffe , a shade , that no good doe , nor no good can . Try by the Crosse , true to the Crowne , that we may proue by want and losses : But to dispaire , pull me not downe , but vnto comforts , turne my crosses : I am not able to beare thy yoake , vnlesse Christ thy Sonne doe with me draw : I am not able to fend thy stroke , vnlesse he ( O Lord ) doth ward the blow . Lord with thy mercies compasse me , protection draw out of despaire : O let me thy saluation see , and all things fit obtaine by Prayer . Thou shewest mercy to the meeke , that trust in thee in all mens sight : There children shall finde what they seeke , thou shalt to Sunne-shine turne their night . A place whence worldlings are excluded , and all the hellish rable out . Though here on earth they haue intruded , to roote Gods faithfull children out : And such as haue with hate pursu'd , and trusted in the arme of flesh : And haue their hands in bloud imbru'd , shall say in iudgement they were rash . God's on my side , who can ouerthrowe me ? Christ pleades my cause , can God refuse me , As iust in Christ : the Lord doth know me , he doth acquite , who can accuse me . We thought that this mans life was madnesse , then shall the wicked worldlings say : But see his words are turn'd to gladnesse , whom we haue deem'd a cast-away . His hand hath wrought what he would haue , yea I my selfe shall say I err'd : That thought thou wouldest me not saue , because my ioyes were then deferr'd : I thought my cries thou would'st not heare , when I thee sought , thy selfe did'st hide : When I complain'd , thou cam'st not neere , as though thou could'st me not abide : But now I knowledge and confesse , thy wisedome great in humbling me : Thy loue sustain'd me in distresse , thy prouidence releeuing me . This pass'd all iudgement and conceit , of learnedst , grauest , wisest men : Therefore , deere Father , I will waite , take thine owne time , how , where , and when I will not with thy will indent : nor thee direct the manner how . Thou should'st me helpe , 't is mine intent , vnto thy will to bend and bowe . Hereafter I will hold my peace , though men shall say yet still of me : And though their tongues will neuer cease , ( there is for me , no helpe from thee . ) 〈◊〉 Prayer for a Merchant , that God would blesse his Sea aduentures . O Almighty God , the Creator of heauen and earth , and that ●ath made the round world , and 〈◊〉 that is therein , that stretcheth ●t the North ouer the empty ●aces , and hangeth the earth vp● nothing , that hath set the Sea ●s bounds , vntill night and day ●me to an end ; that diuideth ●e Sea , and bindeth the floods ●om ouerflowing : that looketh 〈◊〉 the ends of the earth , and seeth ●e whole fabrick of heauen , and ●e earth , and all things therein : ●t maketh the waight for the windes , and knoweth the measures of the waters , that hath since the dayes of Noah , shut vp the Sea , with barres and dores , saying , hitherto shalt thou come , and no further , and heere shall thy proud waues be stayed ; yet fo● the families of Jacob , at their departure from Egypt and Pharaoh Court ; thou didst once againe interrupt the boundes of the Seas and made them to stand on heaps that Israel might escape from their cruell and bloody pursuer● The waters saw thee ( O God ) th● waters saw thee , & were afraid a● the presence of the Lord God A● mighty : vnto thee most might Jehouah doe I come , beseechin● thee to prosper my aduentures a● the Sea : thou art the same Lor● that didst prosper the ancient a● uentures that thy seruant Salomo made to Opher in the land of Hau● lah toward the East . O Lord , beseech thee , that when the wi● shall arise , the Seas roare , t● flouds raise them vp into heauen , and cast them downe againe into the bottome of the deepe , threatning nothing but death and destruction : keepe them that they perish not in the proud waues thereof , by falling into sands , nor by running against the hard rock : Keepe them safe in their persons ●nd goods , as thou didst Salomons Marriners , and the rich treasures 〈◊〉 their vessels . O Lord , let no ●obbers , nor Pirates at Sea , attach ●heir persons or goods , but pro●ect them safe out of their hands , ●hat I and they being made well 〈◊〉 liue , may returne thankes , and ●●sse thee all our dayes , both pri●ately and publiquely in thy holy ●ongregation ; for they that goe ●to the deepe , see the wonders 〈◊〉 the Lord , & thereby are taught ●w to praise thee . Sweet Sauiour , as thy Disci●s with thee in the Shippe , in ●eir extreamities called vpon ●ee to helpe them , that they might not perish : So , O Lord , I● cail vpō thee , beseeching thee to heare me for them , and them for , themselues , and say vnto the Seas peace , and be still : for they are at thy command to obay thee , and therefore subiect at thy rebuke to be still . O Lord , as thou didst reach forth thy hand vnto thy Disciples , and to Peter at midnight , when they were in distresse , in the raging waues , and by calling vnto thee were comforted : So , O Lord , put into their hearts such a reuerend feare of thee , that in any danger or extreamity by sea or land , they may call vpon thee and be comforted O Lord , though they bee compassed about with death on euery side , yet there is assured safety in thee ; wherefore keepe firm● their tacklings , that they deceiu● them not in the raging windes nor mountaine billowes that bea● against their sides , that their Ship in which they are , be not broken O Lord , if thou force them to cast out their goods for safety , yet will it not auaile , vnlesse therewith they cast forth by vnfained repentance their loades of sinnes , through which bodies and goods are made to sinke . And let them be in safety , as the Marriners that were trauailing from Ioppa to Tarsus , when they had cast forth rebellious Ionas . O Lord of hoasts , and God of heauen , send thy Angels with them , to guide them forth , and conduct them safe in their return , & be with them in their greatest necessities , as thou wast with thine Apostle S. Paul , in his dangerous voyage to Rome . This temporall blessing , and all others that are needfull , and that thou knowest better to giue , then I to aske ; ( though a chiefe of sinners , and therefore most vnworthy ) yet I begge & aske it , if it be thy good pleasure , for thy Sonne Iesus sake , my only Lord and Sauiour . Amen . A Prayer for the fruits of the earth , and other nourishments of this mortall life . O Eternall God , which feedest with thy blessing euery liuing thing : and satisfiest the desires of thy seruants , with thy bountifull goodnesse , wee wretched sinners , vnworthy of the least of thy blessings and benefits , doe most humbly beseech thee to be pleased , to blesse all the fruits of the earth , that wee and all thy seruants may be partakers of thy comforts therein , for the nourishment of this life . Giue vs , O Lord , this day our daily bread , prepare our ground , and prosper our corne . Blesse the seede time with the first and latter raine , and meete temperature of ayre . Keepe our fruits while they bee in the earth , from haile and thunder , from excessiue droughts , and immoderate raines , from mildewes , and all noysome wormes . Send vs a ioyfull Haruest , and giue a blessing to that which wee shall reape , that for our vnthankfulnes it waste not away without our reliefe . Increase our cattell , with all other our prouision , which we shall carefully labour for . Replenish our basket , and blesse our store , that wee may haue wherewith , as to furnish our selues , so to giue some reliefe vnto others . Protect our seruants and workefolkes , that they may be strong to labour , wise to forecast , and faithfull in their businesse . Keepe our Garners , Barnes , and Store-houses , from fire , and boysterous windes , Theeues , and suddaine inundations . Prosper our workes and trauels , whether by sea or land , and blesse and prosper all them that any way labour for any of those things that we shall haue occasion to vse . Send remedy , O Lord , for all hardnesse and misery , turne our dearth into cheapenesse , and our scarcity into plenty . Open the hearts of rich men , to whom thou hast giuen much , that they may haue a charitable respect of the poore at all times . Helpe vs ( O Lord ) and giue vs such things as we stand in neede of , and make vs to desire such things onely as may bee pleasing vnto thee , to search them wisely , and to finde them easily . Oppresse vs not with too much pouerty , neither puffe vs vp with too much plenty ; but giue vs a competent store of things necessary for this life , and grace to vse them soberly to thy glory , and our comfort , through Iesus Christ our Lord. Amen . A thanksgiuing for our Benefactours . O Lord , which hast said , that hee that giueth vnto the poore , lendeth vnto the Lord , and looke what he layeth out , it shall be payd him againe : wee beseech thee to be gracious and mercifull to all those , for whom wee are bound to pray by nature , by desert , or any other duty whatsoeuer . Of thy especiall fauour remember all our Benefactours and friends aliue , euen all those our Parents , kinsfolkes , and others , which haue brought vs vp , taught , promoted , or any way relieued vs. Blesse them with all blessings , that haue done good , either to our bodies with temporall benefits , or our soules with profitable instructions . Bless their estates , that in their godly dispositions they may haue alwayes wherewith to relieue and comfort others in their discretion : giue them the consolation of the holy Ghost , to the keeping of faith and a good conscience : And as they haue shewed mercy vnto vs , and comforted vs : so Lord , helpe and comfort them in their greatest needes , that both they and their families may both haue comfort in their estate and condition heere , and finde mercy with thy Sonne our Sauiour Iesus at the latter day . Lord let all their almes-deedes , and prayers , be alwayes in thy sight , as those of Cornelius ; that as they haue been vnto vs an odour that smelleth sweet , whereby we haue receiued plenty , and beene filled , so they may bee as sacrifices acceptable and pleasant vnto thee . Vouchsafe vs this grace , O Lord , that wee be not guilty of any ingratitude towards them , but rather ready according to our abilities , to recompence them , if neede require . Let not that which they haue bestowed vpon vs bee cast away , but make it fruitfull & vs worthy of it . Graunt this , O thou God , which doest good both to the just and vniust , for Iesus Christs sake , our only Lord & Sauiour . Amen . LACHRIM . 5. Wherein the distressed sheweth his desire to hold more fast the promises of God. O Lord , thou art my hope and strength , thou help'st in trouble , doe not hide Thy selfe for euer , but at length for men distrest doe thou prouide , For I by thee will hold most fast , I le trust in thee while I doe liue : And till those stormes be ouer-past , I le neither faint , nor feare , nor grieue . Tremble thou earth : rage sea and land , winde , tempest , stormes , and all about : I see thee ( Lord ) hold out thy hand , for my defence , I le neuer doubt . What though hills quake , & staggering stumble , and fall into the midst of seas . Though waters roare , rage , and tumble , thou canst this change , and all appease , Should I then faint at troubles small , which like small darts thou throw'st at me In loue , but not to kill at all , but make me leaue my vanity . Forsake my follies euery deale , reclayming errors to the truth : T is thou didst hurt , and thou canst heale : thou hast preseru'd me from mine youth . I must confesse I merited , the death of death , with paines of hell : And to be disinherited of heauens high , where iust doe dwell . But Lord doe mittigate thine anger , and turne thy heauie wrath to loue : Deliuer me from all this danger , let thy compassion mercy moue . And with true comforts Christ all fountaine , my dry and thirsty soule refresh : And powre on me from holy mountaine , sweet dewes to glad my soule and flesh . Thy darts in me , O Lord , sticke fast , O pull them out , cast them away , And cure my wounds , to helpe make hast ; binde vp my sores , soules sorrowes stay . Cleanse the corrupt affections , of my defiled wicked heart : Prosper and blesse mine actions , lighten my knowledge grosse and darke . O Wash me from impi●ti● , exhilerate my sicke soules sadness●… . In darknesse let me light espie , in midst of sorrow graunt me gladnesse , On fruitfull ground Lord doe me plan● ▪ and build me vp on surest r●cke . Annoyes to ioyes , to wealth turne w●… from future ills me keepe and locke , As trees that grow by waters side , whose leaues and blossomes freshly flourish ; For euer let my state abide , thy loue reuiue , thy grace me nourish , Let thy spirit daily spring and bud , with faiths pure branches from my heart : Let dewes and drops of Christs deere blood , feede vaines of hope from sinners dar● ▪ My store is decayed , thou canst renew it : my basket's empty , thou canst fill it : Refresh my heart , againe reuiue it : reuiue it Lord , for thou didst kill it . Thou help'st the simple , poore , and needie , thou seest my state , thou canst all m●nd : I know thou know'st when to be speedie , and knowest thy time when to defend . Helpe , helpe , O Lord , else downe I fall , hold me fast by thy strong hand , And lift me vp against them all , that by opposing me withstand . Thy promise ( Lord ) thou●…o st performe ; thy words are deedes , thou 〈◊〉 and do'st , A happy end thou doest returne , and graunt to those that on thee trust : My safety ( Lord ) thou hast ordain'd , by faith my hope doth mount and ●lie , And by that hope I am sustain'd , if that were lost my soule would die . My faith hath fixt an obiect right , my will doth farre my power exceede : But ( Lord ) I know that in thy sight , the will is taken for the deede . Then ( Lord ) for deede my will doe take , and I secured shall be then . O graunt me this for Christ his sake , to whom be praise for aye . Amen . A conuenient Prayer for all times , either for a priuate person , or a whole family . MOst mighty God , & Father of our Lord Iesus Christ , most louing Sauiour and Redeemer , and most blessed Spirit , proceeding from the Father and the Sonne , the eternall , most glorious Trinity , which in the beginning didst create the heauen and the earth , with all the hoasts of them , and from time to time , vnto this present moment of their being , vpheld and preserued them , and all creatures , that thou diddest then make , haue euer sithence obayed thy first institution , man onely ( for whom thou madest all things ) excepted , which when we doe consider ( O Lord ) we cannot , but be much deiected in our selues , to thinke that wee whom thou hast adorned with thine owne Image , should bee fallen backe in our obedience , and become worse then the worst of thy creatures : thou gauest vs disposition to obay thee , but wee haue despised thee , and cast away from vs the yoke of obedience , yet so great is thy mercy , that though we haue reiected thee , yet thou hast not reiected vs , but hast continued all thy couenants in full force vnto vs , as in the beginning vnto our fore-fathers . O Lord , from the wombe of our Parents are we risen a rebellious seede , and like the prodigall sonne , haue in the vaine imaginations of our hearts wandered from thee , so that thou canst take no pleasure nor delight in vs , or in any thing we doe : but ( O Lord ) wee cast downe our selues in thy sight , and presence , earnestly be●eeching thee ( as on the poore Publican ) to haue mercy vpon vs , and pardon all our sinnes which wee from time to time haue done against thee . O Lord pardon our sinnes of ignorance , of omission and commission , in the duties commanded & forbidden , which wee haue neglected and not done . O Lord pardon our sins of knowledge , by which wee haue often grieued thy good spirit , that would haue hindered and detained vs from them , if wee out of the loue to them , had not too much delighted in them , & stopped our eares against his holy motions and directions . O Lord , pardon our sinnes of presumption , by which wee haue most mightily offended thee : and so hardned our hearts , as wee could take no delight in the exercise of thy worship or seruice , as by the contempt of thy most holy Word and Sacraments , in our owne conscience , and in the sight of thy holy Church , vnto whom we are knowne , is most mani●est : yet ( O our most good God ) doe away all our transgressions , at what time or place so euer they haue beene committed or done . ( O Lord ) seperate them as farre from thee , as the East is from the West , binde them in a bundle , and drowne them from thy sight , as thou diddest the sinnes of the old world : O Lord drowne them in the huge sea of thy mercy , so as they may be cleane forgotten , for wee confesse , that if thou shouldest call vs to a reckoning and account for them , there is not the least of them , but like mill-stones tyed about our neckes , in the midst of the sea , would drown vs in eternall death , & cōdemnation of body & soule for euermore . But ( O Lord ) we beseech thee to naile our sinnes vnto the Crosse of thy deare Sonne Iesus our Sauiour , and Redeemer , and for his sake , we onely entreate thee to be at peace with vs , and thy whole Church , throughout the world . Wash our sinnes away in his most holy bloud which he shed for his Churches sake , in his agony on the mount before , and in his death on the Crosse , for hee is the Lord our righteousnesse , who in thy secret counsell was slaine , from the beginning of the world , that wee which trust in him , by his stripes and wounds , might of our sinnes bee healed . O Lord , I beseech thee , heare these our petitions ; which much like forlorne beggers , wee put vp vnto thee in thy Sonnes name , being imboldened , and encouraged this to dee , from that promise of thine , which in thy holy Gospell , thou hast giuen vs , saying : Aske and yee shall haue , seeke and yee shall finde , knocke and it shall be opened vnto you . Yea , thou hast encouraged vs heere vnto , saying ; Can you that are euill , giue good gifts to your children , when they aske ; and shall not I giue the holy Ghost to my children when they aske of me ? And thou hast said , that hauing giuen thy Sonne vnto vs , that thou wilt with him giue vs all things else , and for his sake deny vnto vs nothing : in conscience of the truth of this thy holy word , wee pray thee to heare vs , and to settle our hearts & mindes in the knowledge , loue , and obedience of thy word and commandements to the end , and in the end of this our fraile and weake life . O Lord , considering our weakenesse , and how vnable wee are to stand in temptation : and considering how many and how great our temptations are , both in things spirituall , and things temporall ; and how the deuill as a wandring and raging Lyon , raigneth throughout the world , and in the Church especially : seeking whom hee may deuoure , and considering how subtilly hee vseth , and offereth this world vnto vs , ( as hee did vnto thee in the beginning of thy Ministerie , which thy Father had appointed thee in his Church ) euen so by the profits and pleasures which he profereth vs , would hee cunningly steale our hearts from thee , and thy worship vnto himselfe , which we abhorre as most wicked and vngodly : And considering how hee stirreth our vncleane hearts , and wicked corruptions , as a stinking puddle to breath forth many noysome and loathsome cogitations , and euill actions , whereby he would brand our consciences , not only to doubt of our redemption by Christ , but also of thy mercy , which is so exceeding comfortable . For all these considerations wee entreate thee to heare vs , helpe vs , and strengthen vs , in all these seuerall temptations ; and as in these , so in all other , of what nature or kinde so euer they are , or shall be in this world : and that not onely in prosperity , but in aduersity , and in the strength of Sathans temptations , especially when thou shalt haue cast vs vpon the bed of sicknesse , and bring vs vnto the point of death , when we are most weake , and Sathan in his greatest insolencie . Wherefore , O Lord , giue vs grace , that in the time of this life , we may not be negligent , but most carefull in the vse of all good meanes , whereby wee may finish our saluation in feare and trembling , for of our selues we cannot moue one foot forward vnto thy Kingdome , without thy helpe to stirre vs , inwardly by the motions of thy spirit , and outwardly by the hearing and reading of thy word , with conference , meditation , and prayer . Let not thy grace be absent at such times , but goe on with vs in blessing , helping , and guiding vs , till wee haue obtained full assurance , euen the testimony of thy holy Spirit , in our hearts witnessing vnto vs , and with vs , that thou art our God , and wee thine adopted sonnes and children ( in Christ Iesus our Lord ) and so may bee enabled to stand fast in loue and charity , as to all men in generall , so especially to thy Church , which are onely the houshold of faith : O make me mercifull to the fatherlesse , to widowes indeede , to captiues , bondslaues , and all sorts that suffer aduersity in soule or body . Hauing prayed for our selues , and such things as concerne this present life , as feeling members of the misticall body of thy Church militant dispersed , and scattered throughout the whole world , we entreate thee to haue mercy vpon it , and blesse it by strengthening those that thou hast called , that we may stand fast in the profession of thy Name , and not bee ashamed of that inseparable yoke-fellow , thy crosse , vnder which thou hast caused vs as spirituall souldiers alwayes to warre . And graunt that by no temptations inward or outward , wee be forced to faint ; but enable vs , that fighting against our most subtill aduersaries , flesh or spirit , our corrupt nature , men , or the deuill , being Lords of the whole world , that i● wicked , carnall , and vnregenerate men , that are wholly led of Sathan , and the power of darknesse● Heauenly Father , I beseech thee ▪ more particularly to looke downe vpon the reformed Churches ▪ and among them more especially vpon the Churches of England ▪ Scotland , and Ireland , and all othe● our owne and neighbouring Nations , that we may enioy the promises of the Gospell , as long as the Sunne and Moone endure● And graunt that out of those Churches may be spread farre and wide among the Iewes and Heathen that are called , the amiabi● tidings of the Gospel , that thereby the Kingdome of thy Sonne may be more and more enlarged To this end , blesse all Christian Kings , Princes , and Potentates ▪ but especially thy seruant Charle● our King , that by thine appointment , at this present doth rule and gouerne vs ; encrease in him ▪ ●nd them , religious , zealous , and ●incere hearts : so as hee and they ●ay goe before all other Kings ●nd Princes , in m●st holy , wise , & Christian life , ministring iudgement , and iustice , without respect ●f persons . O Lord make our King , and all other Kings strong ●aintainers and defenders of thy ●ue , ancient , Catholicke , and Christian faith , now established 〈◊〉 these his Dominions ; that no ●olicie of man , nor subtilty of Sa●han , may preuaile against it , but ●hat his Maiestie by the tempo●all sword , and the Ministers of ●…e Word by the spirituall sword , ●…e preaching of the Word , ( as ●…ttle Dauid ) may preuaile against ●…l the enemies thereof , secret or ●pen , abroad or at home , within ●…ese his owne Dominions . Hea●enly Father , send him wee be●…ech thee , ( if it be thy will ) No●…e and Royall issue , that after him 〈◊〉 euery Age , they may sit vpon ●…e Throne of this Kingdome , r●le , and gou●rne it vnto the comming of thy deare Sonne our Sauiour vnto iudgement . O Lord settle about him and them , i● euery age and generation , a god ▪ ly , learned , religious , truly noble and wise Counsell : And graun● that both hee and they may truly loue and aduance , vnto , and in gouenrnment , a learned and religious Ministerie , and Magistrac●… within thy Church of great Brittaine especially . And most migh● ty God , I pray thee perpetually to looke downe vpon all men , bu● especially vpon our owne Country men , that are in any aduersity by sea , or land , and in their seuerall trialls and crosses of this life● giue them patience to beare , 〈◊〉 deliuerance , in , or out of them , 〈◊〉 may be best vnto thy godly wise dome , as may make most to th● glory , and their comforts . 〈◊〉 these and all other blessings spirituall and temporall , beyond th● wee are able to aske and thinke we pray thee to hear● vs , 〈◊〉 〈◊〉 onely and alone , 〈◊〉 〈◊〉 Son●e our Sauiours sa●e 〈◊〉 ●hom with thee , and thy ●…t holy Spirit , be 〈◊〉 ho●… and glory , from this 〈◊〉 〈◊〉 and for euermore . Amen . LACHRIM . 6. In which the distressed craueth pardon for his sinnes , the cause of all his miseries . O Had I wings like to a Doue , then should I from these troubles flie : To wildernesse I would remoue , to spend my life and there to die . Mongst bushes thicke , and branches tall , of mighty Cedars huge and hie : With sauages and wilde beasts all , for to auoyde my miserie . But why thus wish I , Lord ▪ alas , that am vaine man of flesh and blood : Thou God that bring'st all things to passe , doest know , this sorts not for my good . For were ●…in vaste wildernesse : in furthest part of earth or ayre : I could no whit my case redresse , as being in thy power there . Were I in bowells of the earth , were I in sea , in cloudes or skie : With sorrow , griefe , with ioy or mirth , there Lord thou art with powerfull eye , There canst thou also finde me out , and visite there my foule effence : Thou art my pathes and bed about , t is vaine to hide or feele defence . Then let me at thy footestoole fall , and there acknowledge mine amisse : For pardon begge , and mercy call , and pray for griefe and heauenly blisse : And that thou bridle my desires , cleanse mine affections with thy spirit . Inflame me with thy holy fire , in nought but thee let me delight . Lord can the fiercenesse of my heart , r●forme my words , my mouth , my speech : Thou fountaine of all wisedome art , therefore true wisedome doe me teach . In vnderstanding truth instruct me , vouchsafe me perfect patienc● : And to freedome Lord conduct me , where is no loss nor paine of sence . And from these dangers Lord me free , which most I feare , and soon'st possesse : The comforts most desir'd by me , and so enioy true happinesse . O make not Lord thy absence long , but hasten my deliuerance . Against my foes Lord make me strong , which doe themselues 'gainst me adua●ce . That ready are with onset new , for to assault my silly soule : Wearied with stormes that doe accrewe , and plung'd with waues which o're me roule . Wherefore hast thou left vnto vs , by thy word a commandement , To cast our care on thee which thus with weighty burthens vs torment . With promise to vs helpe and ease , thou seest and know'st Lord our desire : Our secret hearts , and all our wayes . all 's plaine to thee as light , as fire . If therefore I should iustifie my selfe , I should condemned be : Thou find'st me out , and do'st me trie , my righteousnesse is nought to thee , Disclayming my integrity , I cast me downe Lord at thy feete : And pray for pure sincerity , that I doe all in all that 's meete . Wherefore thou art most mercifull , when wants and weakenesse we confesse : Yea , then thy gifts are plentifull , vs to relieue in our distresse . On thee my burthen Lord I lay , for well I know thou c●r'st for all That thee beleeue : loue , feare , obay , and for thy grace and mercy call . My faith and hope is all in thee , I am of imperfections full , I aske why thou doest visite me ? should I that blockish am a●… dull , Defil'd within , and eke without , plead duties done , ●r else be mute : It is in vaine to goe about , with thee , O Lord , for to dispute . Who euill am in my best way , in purest thoughts yea most impure : Pardon my weakenesse Lord I pray . and giue me zeale and truth to endure : With humblenesse and perfect loue , which Lord thou doest of me require : Instruct me God , with wisedome moue , me guide and leade to thy desire . Shew me the way that tends to blisse , after this my long straying h●●re , And bring me home where all peac●●s , let thy free fauour Lord appeare . Wherein is life and liberty , comfort , ioy , and societie . With rest , peace , and tranquility , for them that liue in piety . O happy he whom thou protectest , most happy he whom thou doest loue : He is happy and sure whom thou respectest , he is fed and clad from thee aboue . In all good things he is rich indeede , when he doth call , thou doest him heare : What he doth aske , thou giu'st at neede , he seekes and findes them euery where . When he is sicke thou doest him ●ure : when poore , thou doest his wants supply : When he is sad he shall be sure , thy sauing helpe and health is ni● , When he is troubled doest defend him , in danger doest securenesse giue him : When men him hate , thy loue wilt send him , when almost dead , life doth reuiue him . And giu'st him then such ioyes for euer , as no mans wit can apprehend : Me fauour graunt , Lord bring me thither , to these thy blessings without end . This fauour Lord vnto me shew , and blesse my contemplation , Onely in heauen and hee , I know is perfect contentation . My sorrowes shall be turn'd to ioy , my wants vnto sufficiencie : My teares to gladnesse , from annoy , mourning to mirth and melodie . My soule keepe safe from death and hell : my feete from sliding and from falling : Let m● vprightly walke and dwell : and on thee still O Lord be calling . Who do'st performe thy promises , and let'st none empty part away : That with their hearts seeke thy mercies , or doe for helpe or comfort pray . Send helpe therefore and saue me , from them that would me quite de●o●re : And daily grieue me , and depraue me , my soule 's with Lyons euery houre . I wads as through the raging sea , I dwell amongst them set on fire : Whose teeth are spears , whose tongue beares sway , like two-edg'd sword with wrath and ire . Thy mercy therefore and thy truth , let be my bucklen and strong s●…ld : Hast beene mine hope euen from my youth , let troubles cease , new ioyes me yeeld . Set me vpon thy rocke for 〈◊〉 , of perfect loue and true reliefe : Let rest and refuge faile me n●uer , and thy protection saue from griese , Bring thou to passe what 's fit for me , what thou doest know expedient : That righteous men th●●nd may see , and how my hope ob●●in'd con●●nt . That they may of thy glory talke , and speake of thy eternall praise ▪ All men shall say that see me walke ; doubtlesse God will the righteo●s raise . There is a God th●●'s gracious go●d ▪ to them that be of perfect heart : When he hath all their foes with stood , heauens ioyes to them he will impart . A Prayer in the time of plague , or other extraordinarie sicknesse . O Lord our GOD , in whose name standeth our helpe , and who ( amongst other euills ) hast promised vs to deliuer thy people from the 〈◊〉 of the Hunter , and the noysome Pestilence , wee beseech thee take this thy Plague away from vs : And as the stench of our sinnès hath ascended vp into thy nosthrills , to prouoke thy wrath against vs : so let our humble supplications come before thee , to procure our happy and speedie release from it . Lord call backe thine Angell , and cause him to sheath the sword againe . We are thy children , the worke of thy hand , we are sorrie for our sinnes , which are the cause of all this : and wee purpose amendment : wee are but men , dust and ashes , not able to beare long ; therefore Lord haue mercy vpon vs , and that soone , send vs comfort , and suffer vs not to perish after so miserable a sort . We thanke thee , O Lord , that thou hast not left vs altogether comfortlesse , without hope , but hast somewhat withdrawne thine hand , and spared many hundred of vs , in comparison of those whom thou slewest before : and now wee reioyce at this abatement , yet stand in awe , we presume vpon this thy fauour , but with feare and trembling : wee trust it shall be euery day better , yet we are carefull to winne it by pleasing thee . Wherefore , O Lord , wee beseech thee blesse vs , and all those that depend vpon vs ; set thy sauing marke vpon our houses , as thou didst for the Israelites , and giue or er to the destroyer that hee hurt vs not . Put thy strength to our medicines : guard our regard which wee haue of our selues : let thy good blessings make the preseruatiues of the Physitians , and our shifting places for more security , profitable vnto vs , and let vs not trust too much to outward means , but chiesely in thy mercy , and blessing vpon them . Keepe vs downe-lying and vp-rising , and protect vs walking in our vocations : haue pittie vpon our distressed brethren , comfort the desolate widowes , prouide for all fatherlesse children . Gather vs together againe , that by these meanes are dispersed , and continue thy mercifull worke in deminishing our dead numbers , till wee may iustly say in confidence and thankes with the Prophet , we shall not die but liue , and declare the workes of the Lord. The ancient Prayer , called , O bountifull Iesus . O Bountifull Iesu , O sweet Iesu ▪ O Iesu the Sonne of the Virgine Mary , which art full of mercy and truth : O sweet Iesus haue pittie vpon mee , according to thy great mercy . O benigne Iesu , by the same pretious blood which thou wast contented to shed vpon the Altar of the Crosse for vs miserable sinners : I beseech thee vouchsafe to cast all mine iniquities out of thy sight , and despise not mee that thus humbly begge of thee , crying and calling ▪ vpon thy holy name IESVS : This name IESVS is a sweet name , this name IESVS is a name of saluation , for what is IESVS but a Sauiour . O good IESVS , which hast created mee , and redeemed mee with thine owne blood , suffer not mee whom thou hast made of nought to be damned ; O good IESVS , let not my wickednesse haue power to destroy me whom thine Almighty goodnesse hath made . O good IESVS , reknowledge that which is thine in mee , and that which is not of thee , take that away from me , O good IESVS , euen now while the time of mercy is , haue mercy vpon me , and let mee not be con●ounded at the day of thy fearefull iudgement . O good IESVS , although I vile sinner , by thy straite ●ustice , haue deserued to bee punished euerlastingly , for my most grieuous sinnes , yet hauing sure confidence in the trueth of thy righteousnesse , I appeale to thine vnspeakable mercy : I am sure thou wilt haue mercy vpon mee like a louing Father , and a mercifull Lord. O good IESVS , what profit is there in my blood , if I descend into the pit of eternall corruption ? for surely they that be dead , shall not magnifie thee , or any that goe downe into the place of silence . O most mercifull IESVS , haue mercy vpon mee , O most sweet IESVS deliuer m●… O most holy IESVS be mercifull to me a sinner . O IESVS accept me wretched sinner , among the number of them whom thou hast elected to saluation . O IESVS the health of all that hope in thee , the life of all that beleeue in thee , haue mercy vpon mee . O sweet IESVS , the remission of all my sinnes . O IESVS , the Sonne of the virgine Mary , powre thy grace into my heart , endue mee with wisedome , charity , chastity , and humility , and in all mine adversity , graunt me holy , inuiolable , and stedfast patience , that I may perfectly loue thee , and haue my onely delight and a●●iance in thee , world without end , Amen . The Sicke-mans Prayer . O Louing Lord , and most holy Father , I poore wretch thy seruant , feeling in this sicknesse which thou hast layd vpon me , the punishment of that corruption and transgression that is in me , and all flesh , doe most willingly submit my selfe to thine holy ordinance , to beare this crosse , and taste of this bitter cup which I haue deserued , and much more , so that I may follow thee whither thou art gone . Therefore , O Lord , since thou hast not yet called mee to the barre of death , but sent thy Heraulds to summon me to a triall : I beseech thee looke on me with thine eye of mercifull pittie , and helpe me in this day of visitation : powre out thine oyle of grace into my wounded conscience , purge my defiled soule , forgiue mee all my sinnes , and giue mee competent comfort and consolation in this distresse : let me not dye ere I begin to liue ; giue mee time to repent , and occasion to amend : but if thou wilt needes put any more of thy wine of correction into my festered sores ; lay no more ( O Lord ) lay no more vpon me , then I shall bee able to beare : Make good vnto mee that goodnesse , which thou hast graunted me vnder the great seale of thy promise : Supply my want , pardon my sinnes , and ayde me against all temptations , and I am recouered of all mine infirmities : I offer here vnto thee ( O Lord ) a penitent heart for the time past , and promise through thy grace amendment , if it shall please thee to draw out the threed of my life any longer : yet I neither desire the continuance of this mortality , nor a more speedy deliuerance , otherwise then as thou wilt : Lord looke not vpon my merits , for they are either none or not good ; nor vpon my life , for it hath been naught ; but looke vpon Christ thy deere Sonne , who from the Altar of the crosse , cried vnto thee on my behalfe , and accept his satisfaction for my sinnes . Arme mee with patience to take vp my crosse & follow thee , euen to beare my visitation willingly ; and giue mee strength by faith , to resist the Aduersary in the brunt of temptations . With my sorrow and paine encrease thy grace , that when I am in greatest agony , I may find comfort , beleeuing and saying with the holy Prophet , My flesh faileth , and my heart also , but God is the strength of my heart , and my portion for euer . O Lord , if thy decree be gone forth , as it was to H●z●kiah , that I shall dye and not liue , giue me grace to put in order my things of this world , that I may depart in more peace ; and when the pangues of death haue shut vp the eyes of my body , and taken away the vse of my tongue , I beseech thee let the eyes of my soule still behold and looke vpon thee , so that when I shall leaue my earth to earth , and my body to the graue , thine Angels may carry vp my soule vnto thee , and be par●aker of a ioyfull resurrection , through Ies●● Christ our Lord. Amen . Amen . A Prayer for the sicke . O God most high , mighty , and i●uisible ; I thy vnworthy seruant , not worthy for my selfe to be heard in any request vnto thee , for I am a sinner . Yet Lord being confident of the pardon of my sinnes in Christ , in whose power is onely to forgiue sins , I am bold to come vnto thee , to begge the pardon of my sins , & as of my sinnes , so of the sinnes of this thy weake and sicke seruant , that lyes pained and diseased , not onely in the outward members , but in the inward parts of the body : And though thou hast depriued him of experience in naturall Physicke , whereby his skill to doe himselfe good : yet good Lord be thou his Physitian , and let thy helpe and assistance neuer faile in this his weakenesse to doe him good , and strengthen him . And if it be thy will , O Lord , restore him againe vnto that health , which her●tofore to the comfort of himselfe , and many others , hee hath enioyed : O Lord , thou art able not onely with meanes ▪ ( as vnto Hezekia● ) but without meanes as vnto Malchus eare , and blinde Bartimaeus , but euen against meanes , as vnto the widdowes sonne going vnto his Graue , and the Sunamites sonne , at the Prayer of Elisha . O Lord , thou didst beyond all hope , and expectation , raise Lazarus stinking in the graue , and Peters wiues mother of a burning beauer , and the woman of her bloudie issue , and the man that was irrecouerable of the dead Palsie , onely by thy vertue and power . O Lord , now when all meanes seeme to faile , that wee know not whither to goe but vnto thee , I beseech thee if it be thy will , let thy secret and hidden power , in which there is more ver●ue , then in all mineralls & plants , be extended forth to his comfort & reliefe , that he again may come into thy house , and magnifie thy mercy for his renewed strength . O Lord , as hee hath abounded with charity , and compassion vnto others , in their extreamities of sicknesse : so likewise ( as thou hast promised ) let this thy mercifull seruant , in his languishing paines , obtaine mercy from thee , that art most mercifull , and as hee hath heard the lamenting cries of others : so Lord doe thou heare his mournefull and lamenting sighes vnto thee , for thou art very pittifull , and of tender mercy . O Lord , he humbleth himselfe in thy sight , wherefore I beseech thee to raise him vp againe , if any man be sicke , thou hast willed vs that be well , to pray one for another , assuring vs that the Prayer of the righteous , if it be seruent , auaileth much ; In confidence and full assurance , that thou wilt make good thy word : O Lord , I earnestly beseech thee , to restore my sicke and weake friend ( N ) vnto his perfect health ( if it may bee thy good pleasure ) and this I aske as one not without hope , for I beleeue , that as Iesus died and rose againe , euen so by his power shall this my sicke friend doe at the last day . Yet , O Lord , for the perfecting of that which is wanting in his faith , repentance , and good works ; I earnestly beseech thee to adde some more vnto the number of his dayes , haue mercy vpon him , and restore him againe to strength , & his former health . But most mercifull Father , if thou please through this his sicknesse , to finish his dayes : graunt that he may in quiet minde , and stedfast faith , commend to thee , the care of all his worldly charge , because thou hast promised to be a Father vnto the widdowe , and the fatherlesse . And it is thy wil , that wee should cast our care on thee , not onely in life , but in death especially . O Lord , when death that cruell tyrant , sinne , the graue , the deuill , and all the fries of darknesse , shall assault his body , and affright his soule with distrust in thee , and of his part in the glorious resurrection ; then strengthen him , by the power of thy Sonne my Sauiour , that hee may no lesse triumph ouer all the terrours and feares of the graue , of hell , and death , as all the Saints in like case haue done , and then I my selfe may doe , in the same houre of my departure ; which I beseech thee to graunt , through him that hath loued vs , euen Iesus Christ my most absolute and perfect Sauiour . Amen . Amen . LACHRIM . 7. Wherein the distressed detesteth the world and wouldly things , and desireth heauen and heauenly things . MY soule doth long , and shall depend on God for euer , euerliuing : God shall begin and make an end , that hath giuen all , yet euer giuing . I sigh and groane for to appeare , before his gracious mercy seate : As thirsteth the Hart for water cleare , so long I for thy m●rcy great : I am quite tyred with my groanes , I faint vnder mine heauie loade : Of miseries , breaking all my bones , layd on me iustly , by my God. O God the rocke of my whole strength , Lord of mercy , behold mine anguish : O graunt me helpe and ease at length , I faint , I fall , I figh , I languish . Why doe I daily weepe , and mourne , and haue no comfort , helpe , nor ease : Why do'st not heare , but from me turne , why doe my woes , and foes encrease ? Sith I doe seeke thee vnfainedly , defend me , Oh defend me in This dangerous time of misery , layd iustly on me for my sin . Preserue me from men mercilesse , hard hearted , bloudy minded , cruell : Blesse me with thine hid blessednesse , giue me thy fauour my soules i●well : The man of earth layes load on loade , as on an Anuile stroke on stroke , Within , without , at home , abroad , mine head to the heele bowes with the yoke . I am reproach to neighbours all , I am ashamed men should see me , They scorne and laugh to see my fall , but this mine hope doth comfort me : That thou from them wilt set me free . And thee triumphant shall behold . In shining Throne of Maiestie , where 's neither hunger , thirst , nor cold . No want , nor sinne , nor ignomie , nor sicknesse , death , nor deadly paine : But fulnesse , mirth , ioy , victory , with thee in glory I shall raigne : And if it be thy will , O Lord , now after all this sturdy storme : To my most troubled soule afford thy peace , and pitty mee poore worme . Free me from death that 's mors Gehennae , giue peace , ioy , rest , not transitorie : I take it as an earnest pennie , of perfect blisse and endlesse glory . And I le here praise thee : men among that they may see , marke and consider : T is thou canst onely right our wrong , and from all troubles vs deliuer : Thou canst and wilt vs saue and keepe , though much we suffer in this life , Thou art our Shepheard , wee thy Sheepe , saue me from hate , enuie , and strife : So shall I also giue thee praise , my mouth continually thee laude : My soule and inward part alwayes , thy wonderous workes shall still applaude . I will be glad and ioy in thee , reioyce yea , and againe reioyce . Abiect though I , yet comfort me , I le praise thee with minde , heart , and voyce : Awake therefore , in time awake , preserue me that I perish not : I am if thou do'st me forsake , but as a dead man cleane forgot . And censured a cast-away , among such as see me depriu'd : Of present helpe , for these men say , my soule can neuer be reuiu'd : One sorrow doth encrease another , all hope on earth turnes to distrust , Of ayde from neighbour , friend , or brother , hide not thy face my God most iust . Forget not mine extreamities , Lord free me from in fernall hells Of torments , and of miseries , which comes from thee , and from none else , My soule is beaten to pits brimme , my heart doth faint , my hands grow weeke : My knees doe faile , mine eyes growe dimme , my tongue is dumbe , and cannot speake . And each part of my body vext , I daily moane my miseries . Looke on me Lord , I am perplext : O ease my griefe , and heare my cries : Though thou by Iustice made the wound , and by correction grieu'd mine heart : If thou wilt cure , salue soone is found , with spirituall comfort ease my smart . Doe not withhold such things are good , which for thy children are ordain'd : Turne thou thy face with Christes blood , cleanse all the spots my sinnes hath stain'd . Rise vp , O Lord , rise vp I say , with thee doth Loue and Bounty raigne : I am throwne downe , I thee obay , therefore rise vp , raise me againe . Although my sinnes like swords doe cut , me from thy fauour and thy grace : Let righteousnesse of Christ be put , to hide my sinnes before thy face . Unite me vnto thee againe , in such sort Lord , make me so fast : That I with thee may still remaine , and ioy in ioyes , that aye shall last . The young mans Prayer for a vertuous wife . O God the euerliuing , and only wise , the Author , and giuer of euery good and perfect gift , looke downe vpon mee , a● thou didst vpon Abimelech Abrahams seruant , when he prayed vnto thee , to guide and prosper him , in the great trust , that was committed vnto him , in the choise of his Masters sonnes wife : as thou wast pleased to heare him , for his Masters sonne ( O Lord I beseech thee ) to heare me for my selfe . Thou hast taught in thy Word , that he that cannot abstaine , let him marrie , and that he that marrieth sinneth not , that it is better to marrie then to burne ( in vnchast and vnbrideled lust ) and for auoyding of fornication , let euery man haue his owne wife , yea and that it is not good for man to be alone ; and woe to him that is alone . In the beginning thou madest both male and female , and didstordaine , that for this cause man and woman should leaue father and mother , and become one flesh : and that hee that hath not the gift to abstaine , should haue a care , that he be not vnequally yoked : but that he marrie in the Lord , and thus to liue is a bed vndefiled , and most honourable vnto all . Wherefore , O Lord , I beseech thee , to guide me vnto a wife , and a vertuous woman , for thou hast said , that a vertuous woman is a crowne vnto her husband ; And though she bee comely and beautifull , and therefore of many much desired : yet ( O Lord ) guide mine eyes , that I may not thus onely looke vpon a woman ; for thou hast said , if shee haue not discretion , she is but like a iewell in a swines snout , not to be regarded . But a wise woman buildeth her husbands house , not onely with children , but with her prouident care and discretion , in the right gaining , and a right vsing of the things of this world . Vnto such a family ( O Lord ) direct my footsteps , and keepe mee from the strange woman , a contentious and angry woman , the woman of brawling lips , with whom there is no comfort , nor content in this life to dwell , neither for ciuill nor religious respects . Heauenly Father , if it be thy will ( for thou knowest what is better for mee then I doe my selfe ) graunt that the woman that I shall chuse , and by thy prouidence thinke fit to take to wife , may bee chast not onely of body , but of spirit , and adorned with the hidden man of the heart , a meeke and quiet spirit , and one who trusteth in God , and delighteth in thee , well reported of for good workes , and loueth children , one who in her wisedome affecteth modesty in all things ; as in her apparell , and behauiour , and is in her countenance sober and shamefast , and one who delighteth in her home , and loueth the affaires of her house ; and with watchfull eyes will be carefull for her children and seruants . This ( O Lord ) though no way worthy , I beseech thee to graunt vnto me : houses , lands , or other portions of thy blessings , thou hast appointed our parents to bestowe on vs , but ( this blessing ) a wise , chast , sober , and religious woman , thou hast kept , as a most speciall gift , from thy selfe vnto vs , and not in our parents or friends , but thou bestowest it on him whom thou louest , as a choise and most speciall fauour . O Lord , this is she that Salomon among many women , could hardly finde ; yet graunt that I may finde her , and being vnited in holy band , may loue her both in sicknesse and in health . O Lord graunt that I may walke with her , as a man of knowledge , readie in all things to teach and instruct her in thy commaundements , as being heires together of the grace of life , and make mee as truely to loue her , as thou doest thy Church : this great gift and chiefe blessing of this life , I beseech thee ( if it bee thy will ) for the honour of thy Sonne to bestow vpon me . Amen . Amen . The Uirgine or the Widdowes Prayer for a godly Husband . ALmighty GOD the eternall Creatour of heauen & earth , the giuer & disposer of all things , that are done heere on earth : Looke downe on mee thy sinfull Handmayd , not worthy of any fauour spirituall , or blessing temporall : Yet ( O Lord ) I beseech thee , to giue vnto mee thy seruant , such wisedome , that in all things I may be aduised by them whom thou hast appointed to haue care of my welfare , and in nothing to bee so headstrong and aduerse , as to follow my owne foolish and sinfull appetite : and aboue all , make me most dutifull , in referring my selfe vnto the louing and carefull choise , that my parents or guardians shall make , in giuing me to an husband . Heauenly Father , graunt that they may not like of any without mee , nor that I may choose any without them . Direct them that they may chuse one in the Lord , and that I may like him that is so chosen of them : Let not my minde be so wanton , as onely to like or dislike for want of beauty or comelinesse of person : but if the feare of the Lord , the beginning of wisedome , appeare vnto mee , graunt that I may perswade my selfe , that hee is the man , that thou hast appointed me . O Lord , I haue neither wit nor skill how to discerne , or make an assured godly choise . And thou knowest how cunning and subtill men are , to entice and abuse my simple heart , and how easily we are ouercome , with their vaine complements , and flattering words , in which they promise much comfort and contentment : but when their vnchast desires are satisfied , how doe they cast off , and scornfully and sinfully reiect those whom they haue abused and allured to folly , so they leaue them to perish , not onely in worldly misery through outward necessities , but for want of teaching and instruction in the Lord , Sathan falleth vpon them , and through their weakenesse maketh them a prey vnto wickednesse . But ( O Lord ) though their foule hearts are so deceiptfull , that both I and my friends may be deceiued ; yet thou , O Lord , canst not be deceiued , for thou art the searcher of the hearts , and thou knowest what is in man ; therefore in this weighty worke , in which consisteth my worldly weale or wee , I doe onely ( O Lord ) cast my selfe on thee : beseeching thee as thou gauest Euah vnto Adam , a man then of innocencie and righteousnesse : so thou wilt giue me an honest hearted man , and one that truly loueth and feareth thee : O Lord , if thou haue appointed , as is my desire , that I shall marrie , then I beseech thee send vnto mee a man of good behauiour , of good report , no extortioner , no couetous person , no chollericke , no quarelsome person , no drunkard , not couetous of filthy and dishonest gaine , no prodigall or vaine person , no proud man , no adulterer , fornicatour , whoremaster , no swearer or blaspheamer , no kinde of inordinate liuer , no Papist nor Infidell , no Hereticke , Schismaticke , no traytour vnto his Prince or Countrey , no louer of the pleasures of this world , either aboue or more than thee ; no hypocrite , vnnaturall , false-hearted person vnto mee , his parents , or friend : heauenly Father , for my Sauiours sake , heare me in these my requests , and graunt that if I shall marrie , and beare children , that my husband may be wise , graue , and sober , and one that knoweth how to gouerne , and rule his houshold , children , and seruants , in faith and good conscience . O Lord , let him be one that is stedfast in the faith of Christ , following righteousnesse , loue , faith , patience , and meekenesse , and one delighted in good workes and hospitality , courteous vnto all men : O Lord , make him a louer of good men , and make him iust , holy , and in all things temperate , euer walking in grace , & abounding in the fruits of the Spirit : O good God send mee such a yoke-fellow , that knoweth how to loue me , not onely by the guide of carnall affection , as for beauty , comelinesse of person , money & goods which thou hast giuen me , or for that I haue good friends and kindred , whereby he hopeth of this worlds preferment and ability ; for if all these faile , for the which he onely loueth , then will his pretended loue be gone , and I shall be exposed to the necessity of this world , and for want of meanes be tempted to dishonest courses : but most sweet Father , as thou hast promised to be a Father vnto the fatherlesse , vnto the Widdowes and Orphanes : So be a Father vnto mee , thy silly Handmayd , whose trust is alwayes in thee . And send mee such an one , as knoweth how to loue mee in thee , and for conscience sake : yea , that will striue to loue me as Christ hath , doeth , and euer will doe his Church , to loue me as his owne body , This fie●h , yea , as himselfe . And keepe mee that I may doe nothing to hinder this his loue , or to make him bitter vnto mee ; but that I may obay him , ●care him , and loue him in all things , that are comely in the Lord , and according as thou hast commanded mee in thy holy word , and that for Christ Iesus sake , to whom with thee and the holy Ghost , bee giuen by mee all praise & glory , both now and for euermore . Amen . Amen . The Prayer of a Woman with child , that defireth safe deliuerance . O Almighty God , that after the floud , didst command Noah , and his posterity , liuing in chast matrimony , to replenish and fill the earth ; I thy poore and most weake seruant , haue as thou didst ordaine , by the will of my parents , embraced the holy and honourable estate of married life , and now by thy blessing , am made a mother of the liuing , through that hopefull ●ruit , which after much sorrow and paine in breeding , thou hast caused to spring in my wombe , by which I am assured it is a liuing soule , for which worke of thine , I giue thee most hearty thanks , still beseeching thee , that as thou hast begun this good worke in mee , that thou wilt goe on and finish it , vnto a perfect birth , in all right shape and comelinesse , not onely in the outward feature of the body , but in the inward parts of the minde , that it may growe on vnto such a perfect man , as may occasion , honour and praise vnto thy great name , so long as it shall please thee , to giue it life and being . And seeing ( O Lord ) thou hast for our first sinne in Paradise , so wofully afflicted vs with many sorrowes in conception , and with farre greater in bringing forth of our posterity in this life : I beseech thee for Christ his sake to pardon my sinnes , and to asswage those violent and raging paines , that they neither deface , deforme , destroy mee , nor yet that which is in my wombe . O Lord , let the power of the most high , euen thy holy Spirit enter into me , to strengthen and to vphold me , that I faint not in my paines , nor in my faith , but that if I dye in this my child-bearing , yet thy goodnesse supporting me in faith , charity , and sobriety , I may as thou hast promised bee assured of my saluation . O Lord , if thou please to spare the tree , and take the fruit , which I beleeue by faith in Christ that thou hast made holy : yet I will giue thee thankes , because by reason of my sinnes , thou mightest most iustly curse mee , and my fruit ( as thou didst the figge tree ) to perpetual death . But most high & heauenly Father , I thanke thee that thou hast made thy promise so stable , that not onely we of ripe yeares , that doe beleeue , but euen our children , as they are our seede , are included in the couenant of grace ; that if they dye , yet being borne of holy parents , who are ingraffed through faith into the body of Christ , they are saued , not onely as being a part of vs in Christ , but as true and reall members of Christ , vnto whō through faith , into which they are baptized with vs , & made one with Christ , that with his comming , they may bee raised at the last day . Yet ( O Lord ) notwithstanding this assurance , I entreate thee to graunt me ioy and comfort of them , that trayning them vp , in their youth in thy feare , they may bee as a staffe in olde age , in this life to comfort me , an● their Father , as the children of Noah and Iacob did ; yea ( Lord ) if it be thy will , I desire to liue , to bee a fruitfull vine , on thy house side ( thy Church , to breede , to beare , and bring forth children , to multiply and accomplish thy glorious Kingdome , visible and inuisible , in earth and in heauen for euermore . O Lord , hauing taken away from mee , the reproach of a barren wombe , so much lamented by holy women : graunt that after my dissolution , my children may continue like oliue plants , and flourish a seede mighty on earth , not as the Giants in the olde world , strong in sinne , but valiant and bold in the profession , and confession , and practise of righteousnesse , and good conuersation , yea , let them be a generation of vpright men and women , and such as may remaine an heritage of the Lord , as ( Isaac to Rebecka ) a blessed fruit of my wombe . O Lord , thou art my God , heare the voyce of thine handmayd , in thee is my trust , heare my supplications , and let not my soule faile of these her desires , and that for Iesus Christes sake , which was borne of the virgine Mary for my saluation . Amen . Amen . LACHRIM . 8. The penitent acknowledgeth mans vildnesse , and Gods mercies ; by faith and example of Gods prouidence , relieth on his goodnes . O Lord , thy name 's most excellent , in all the world thy glory is spread ; Through heauens and the firmament , and by all creatures vttered . In vniuersall harmonie , extoll'd in heauen and in earth : Exprest in song and melodie , with all alacritie and mirth . What thou bestowest , what man can number vpon vs slaues , and sonnes of men : Who by our sinnes are put asunder from thy deare loue , by acts vncleane , Forgetfull , and so capeable of sinne as powder is of fire . In all our workes and words vnstable , and know not what we should desire . Aboue all creatures we forget , thy grace are proue to disobay : And if thy mercy did not let , all Adams broode thou shouldst destroy . And I for my part me confesse , guilty of all sinnes , and all euills . And that I haue deseru'd no lesse , then to be damn'd amongst the deuills . The world for disobedience didst punish , and thou moughtest subuert . But chiefely me for negligence , mayest plague with all plagues , 't is desert . I am not worthy to breathe in ayre , nor haue the vse of any creature : Much lesse to thee to make my prayer , cause 'gainst my God I am a traytour . Thou worthily me do'st afflict , at me thou takest iust offence : All punishments thou doest inflict , because thy wrath I did incense . My trespasses doe more offend , then I can please with my best zeale : The worthinesse I best intend , I not performe , my soule Lord heale . I shame at mine vnworthinesse , yet faine would be at one with thee : Thou art a ioy in heauinesse , a succour in necessity , To them that doe their liues reforme , and rightly frame their penitence : Sincerely follow and performe , thy will without all negligence . All this to doe I doe desire , and what thou sayest I doe beleeue : Thy pardon graunt me I require , release and pardon Lord me giue . O be with them that doe thee seeke , and yeeld them helpe that hold by thee : Instructing humble men and meeke , that wisedome seeke by thy mercy . Sith I so long to thee haue cried , so long thee sought , yet hope I will : Though my sad soule in silence bide , in constant Patience I wayte still . Thou rightly hear'st my inward groanes , my sorrowes , fighes , wants and desire : And doest respect the outward moanes , of men distrest that feare the fire . Though in their lips they mute doe seeme , and doe speake nothing with their tongues . What they conspire , thou doest it deeme , and present art to right my wrongs . But loe the time is not expir'd , of mine ordained punishment : Nor of that freedome I desir'd , I le waite by hope in languishment . My helpe , my comfort and my life , saluation mine depends on thee : Within my conscience stint the stri●e , and giue me grace and liberty . My life , my comfort , helpe , and all saluation , on Christ dependeth : 'T is he doth raise me when I fall , he all begins , and he all endeth . I will not murmure , neither grudge , nor seare , nor faint ; but alwayes waite : He is my Sauiour , and my Judge , his grace decreed , who can retrait . Is there not an appointed time , for all things that by God be wrought ? Iob was brought low , at last did clime , to wealth and honour he was brought . And Ioseph was afflicted long , by brethren , and by false accuse : He was shut vp in prison strong , didst all his cause and wrongs peruse . At length brought'st him to honour great : and Dauid was at fi●st cast downe , And then inthroan'd in Princely seate , and long enioyed the royall Crowne . Poore widdowe of Sarepta shee , and hers were ready for to pine : Her barrell and her Cruse by thee were blest , and that Prophet thine , Her meale and oyle did neuer faile , thou send'st that Saint euen to that end , That they in dearth should neuer quaile , so didst from famine her defend . Wherefore a little while I le waite , I know the appointed time will come : I shall be freed from sinnes de●eite , wilt mercies send in miseries roome . Thou art my portion and my strength , my defence , and saluation : Thou seest my troubles , and at length wilt giue me consolation . Thou sena'st them not as ignorant , of them , thou know'st thou didst me make : Therefore what 's needfull God me graunt , good Lord d●● neuer me forsake . I am brought to the very pit , of all confusion men suppose : Thou hast decreed the time most sit , of my deliuery from my foes . To me vnknowne that being seene , I may attribute to thee then , The praise who praised ere hast beene , without the ayde of mortall men . Which I haue sought so long in vaine , yea while I called thee vpon : Let me acknowledge helpe againe , to come from thee or else from none . And all that the world can afford , be but the effects of thy deare Loue : Thy power , thy prouidence , thy word , doe send me comfort from aboue . O blessed man whom thou doest chuse , and callest by crosses vnto thee , Whom thou by death seem'st to refuse , by secret sweetnesse liues by thee . With inward consolation , fed with the Manna of thy loue : Who dwells in thy protection , with liuely hope , can neuer moue . He fainteth not at mightiest frowne , so I ( O Lord ) assured rest : Thou art my portion and my crowne , to dignifie those loue thee best . Thou tendrest me as a deare sonne , though thou me visite with thy rod : Yet suff●rest not me for to runne with sinners , and to fall from God. Although I seeme of hope depri●'d , and that my wented comforts past : Yet I ( O Lord ) shall be reuiu'd by thee , and by thy grace at last , For all my long and instant cries I will not shrinke ; though knowing this Thy wonderous power and great mercies , most infinite thy mercy is . If thou mad'st the rocke a water spring , thy thirsty people to refresh : From mine hard hearted foes canst wring some comfort , for my woes re●resse . If thou rain'dst Manna from aboue , and Rauen sent thy Saint to feede : Thousands of men didst feede with loue , when there was little shew of bread . If to thy people thou sendest Quailes , in desert where all foode was scant : And since thy goodnesse neuer failes , should I suppose that I should want . Confirme my faith for euermore , that I most constantly beleeue , Thou canst and wilt encrease my store , and all good things thou wilt me giue . All power belongeth vnto thee , who can imagine or will say : Thou canst not in my neede helpe me , or that thy loue is tane away . Sith thou hast done such mighty things , so freely for men in distresse : Should not I flye with swiftest wings , to thee in time of heauinesse . But loe , O Lord , all things are thine . the heauens are thine , the earth also : The cattell , fowles , the shrubs , the vines , all things in heauen and earth belowe . All things aboue , all things beneath is thine , who truly then can say ? Thou canst not giue , or them bequeath , to whom thou wilt , who can say nay ? Thou mak'st the corne to spring and grow , and waterst the earth with thy sweet showres : Thou causest beasts with thanks to lowe , with dewes thou water'st fr●grant flowres . Since then thou art the Lord of all , sith thou command'st , and doest forbid . The rich and poore makest , proud men fall , that downe canst throwe and raise at neede . Sith that thou try'st and wilt reward , sith thou doest what shall please thy will : And in what manner wilt regard , and whom thou wilt canst saue or spill . No liuing man commandeth thee , not all the world can thee controle : O Lord I still will pray to thee , for health of body and of soule . Let it be thus , O Father deare , for Christ his sake , thy dearest Sonne , That dy'd , and rose my soule to cleare : in all things ( Lord ) thy will be done . All glory to the Trinity , to Father , Sonne , and holy Ghost : Combin'd in holy vnity , of power , and might , and glory most . A Prayer for loue and charity . O Almighty God , the Author and giuer of all things , of grace especially , vnto thee , a most vile & wretched sinner , and chiefe of sinners , doe I prostrate my selfe , and confesse , that my heart is so hardned in euill custome of sinne , that when it commeth vpon me , by the motion of thy spirit to desire to doe good , I finde no meanes in my selfe , to doe any thing that is good , neither for the vertue it selfe , nor as it is thy commandement ; so that thou mightest most worthily cast mee off , as thou didst that vnmercifull seruant , into bonds of death , and imprisonment of hell for euermore . But , O Lord , it is thy property alwayes to haue mercy . Wherefore I beseech thee to bestowe this gift of loue on me , that through thy acceptation , it may couer in mee the multitude of my sinnes , for vnto whom thou forgiuest much , much is returned to thee againe : wherefore ( O Lord ) let this gift of loue , bee mighty and strong in me , that I may loue thee againe , as thou hast loued me , and expresse my loue , by being ready to forgiue all wrongs and offences of my brother and neighbour , and not vnto seauen times , but vnto seauenty times seauen . O let mee loue thee and my neighbour out of a sincere faith , and loue vnfained , and at all times as thou hast forgiuen mee , my debts , offences , and trespasses : So ( O Lord ) make me ioyfull and willing to forgiue , as I desire of thee to be forgiuen . And seeing it is the end of thy Commandements , and the fulfilling of the law ( O heauenly Father ) let this gift of loue , through the operation of thy spirit , bee neuer wanting , or absent in this life , nor in the life to come . O Lord graunt that this marke of Adoption , and stampe of Regeneration , may encrease in mee , not onely to my friends in affinity , and consanguinity , and acquaintance , but vnto all men in generall , as my owne flesh , and thy image , by which bonds thou hast commanded mee to doe good , vnto all of all sorts , that shall stand in neede of my helpe , saying , Be you mercifull , as your heauenly Father is mercifull , who doeth good vnto all , in outward things of this world , causing his raine to raine , and his Sunne to shine vpon the vniust as vpon the iust . And in the endeauour of doing this generall good , ( O Lord ) let mee not forget , to doe most good vnto the Saints , and dye in loue to all men in thee , and for thee : and that through the loue of thee , and my onely Lord and Sauiour Iesus Christ , and the holy Ghost for euermore . Amen . Amen . LACHRIM . 9. The poore and distressed soule being loaden with the burthen of his sinnes , ●eruently prayeth vnto God for his remission thereof . O Lord come pittie my distresse , see how I sigh and groane : With teares and floods of heauinesse , my heart is ouerthrowne . No hope I finde , no helpe I feele , no cure nor salue I see . None can my sinnes corruptions heale , sweet Iesus comfort me . My wounding sorrowes neuer cease , my griefes growe more and more : What I should kill , doth still encrease , Lord saue my soule therefore . I liuing dye , yet dying liue : in life , yet daily dye . I sigh and groane , yet cannot grieue , sinne makes this mysterie . Lord let me liue , yet hourely dye , in loue , yet daily hate : Let me embrace , yet still defie , let peace breede all debate . O let me liue , yet neuer liue , aliue , yet euer dead . O let me grieue , yet neuer grieue , fed with thy liuing bread . Let passions passe , let groanes be gone : let m●anes be turn'd to mirth : I liue and dye to Christ alone . Let sorrowes sinke to earth . An exhortation to praise God , and to acknowledge our Thanksgiuing to him without ceasing . VVE praise thee God , we acknowledge thee , our onely Lord and Christ to be : The earth and world doe worship thee eternall Father , heauenly King , To whom aloud bright Angels sing : the Thrones and powers thee magnifie . The Cherubins and Seraphin , to crie to thee doe neuer linne : Holy , holy , most holy Lord of Sabbath , God of maiestie . Heau'ns full of thy glory : all Nations laude thy name and word . The glorious ' postles companie : the goodly Prophets vnitie : The holy Martyrs noble Armie : the holy Church , the world throughout , Doth spread the Gospell all about , the Father of true pietie . Thy sacred , true , and onely Sonne , the holy Ghost vs comfort wonne . Thou art of glory King , O Christ : thou art the euerlasting Sonne Of God , whose blessed will was done , by thee all people to deliuer . Thou didst not the 〈◊〉 the virgins wombe abhorre , nor loath that sacred To●…be Till thou wast borne : from God sent hether . when thou th● serpents head hadst broken : The Heauens Kingdomes gate set open , for true beleeuers to come thither . Thou si●s● on Gods right holy hand , thy Fathers will doest vnderstand : Whence thou shalt come our Iudge to be : we therefore thy poore seruants pray , Thy succour , helpe , and ayde that day , whose pretious blood redeem'd vs free . Let them with Saints be numbered , in endlesse glory comforted . Thy people Lord keepe , saue , and stay , blesse , saue thine owne inheritage . Lift vp their hearts from age to age , we magnifie thee day by day . We worship thee world without end . This day from sinne Lord vs defend . Haue mercy , mercy on vs Lord. Lord let thy mercy on vs light : Our trust is on thee day and night . We trust in thee with one accord : O Lord I put my trust in thee : Let neuer me confounded be . All glory to the Trinity , to God the Father and the Sonne , And holy Ghost all praise be done , for euer and euer eternally . FINIS . Notes, typically marginal, from the original text Notes for div A00452-e940 Psal. 51. Math. 26 1. Cor. 14. Math. 5. Acts 10. Iona. 3. 1. Thess. 5 Actes 10. Daniel . 6. 
A09999	----	The saints daily exercise A treatise concerning the whole dutie of prayer. Delivered in fiue sermons vpon I Thess. 5.17. By the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to his Maiesty, Master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne. Preston, John, 1587-1628. 1629 Approx. 244 KB of XML-encoded text transcribed from 91 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A09999 STC 20251 ESTC S105990 99841715 99841715 6314 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09999) Transcribed from: (Early English Books Online ; image set 6314) Images scanned from microfilm: (Early English books, 1475-1640 ; 1330:09) The saints daily exercise A treatise concerning the whole dutie of prayer. Delivered in fiue sermons vpon I Thess. 5.17. By the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to his Maiesty, Master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne. Preston, John, 1587-1628. Sibbes, Richard, 1577-1635. Davenport, John, 1597-1670. [4], 147, [1] p. Printed by W. I[ones] and are to bee sold by Nicholas Bourne, at the South Entrance of the Royall Exchange, London : 1629. Printer's name from STC. "To the reader" signed: Richard Sibbs and Iohn Davenport. Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. Prayer -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 John Latta Sampled and proofread 2003-02 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE SAINTS DAILY EXERCISE . A Treatise concerning the whole dutie of prayer . Delivered In fiue Sermons vpon 1 Thess. 5. 17. By the late faithfull and worthy Minister of Iesus Christ , IOHN PRESTON , Dr. in Divinity , Chaplaine in ordinary to his Maiesty , Master of Emmanuel Colledge in Cambridge , and sometimes Preacher of Lincolnes Inne . IAMES 5. 16. The effectuall fervent prayer of a righteous man availeth much . PSAL. 66. 18. If I regard iniquity in my heart , the Lord will not heare my prayer . LONDON , Printed by W. I. and are to bee sold by Nicholas Bourne , at the South Entrance of the Royall Exchange . 1629. TO THE READER . Courteous Reader . TO discourse largely of the necessity and vse of this peece of spirituall armour , after so many learned and vsefull Treatises , vpon this subiect , may seeme super fluous , especially considering that there is much spoken to this purpose , for thy satisfaction , in the insuing Treatise ; wherein , besides the vnfolding of the nature of this dutie , ( which is the Saints daily exercise ) and strong inforcement to it , there is an endeavour to giue satisfaction in the most incident cases , want of clearing whereof is vsually an hindrance to the chearefull , and ready performance thereof . In all which , what hath beene done by this Reverend and worthy man , we had rather should appeare in the Treatise it selfe , to thy indifferent iudgement , then to bee much in setting downe our owne opinion . This we doubt not of , that , by reason of the spirituall , and convincing manner of handling this Argument , it will winne acceptance with many , especially considering , that it is of that nature , wherein , though much haue beene spoken , yet much more may be said with good relish to those that haue anie spirituall sense : for it is the most spirituall action , wherein wee haue nearer communion with God , then in anie other holie performance , and whereby it pleaseth God to conveigh all good to vs , to the performance whereof Christians finde most backwardnesse , and indisposedness , and from thence most deiection of spirit ; which also in these times , is most necessarie , wherein , unlesse wee fetch helpe from heaven , this way , wee see the Church and Cause of God like to be trampled vnder feete . Onelie , remember that we let these Sermons passe forth as they were delivered by himselfe , in publicke , without taking that libertie of adding or detracting , which , perhaps , some would haue thought meete : for wee thought it best that his owne meaning should be expressed in his owne words and manner , especially considering there is little which perhaps may seeme superfluous ●o some , but may , by Gods blessing , be vsefull to others . It would be a good prevention of manie inconveniences , in this kinde , if able men would bee perswaded to publish their owne works in their life time , yet wee thinke it a good service to the Church , when that defect is supplied by giving some life to those things , which otherwise would haue died of themselues . The blessing of these labours of his we commend vnto God , & the benefit of them vnto thee , resting Thine in our Lord Iesus Christ , RICHARD SIEES . IOHN DAVENPORT . THE SAINTS DAYLY EXERCISE . THE FIRST SERMON . 1. THES . 5. 17. Pray continually . THe Apostle here , in the latter end of this Epistle , heape●… vp many precepts together , and therefore , we shall not need to seeke out the dependance of these words vpon those that go before , or those that follow after . Reioyce evermore ( ●…aith he ) Pray 〈◊〉 , in all things gi●… thankes : for this is the will of God in Christ Iesus to you wards . Wee are 〈◊〉 〈◊〉 〈◊〉 this Text ▪ 〈◊〉 this duty of of prayer 〈◊〉 co●… ended to vs , and it is a commend from God himselfe delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be with our any great premises ▪ and reasons , and indeed , having therefore the more authority in it . Pray Continually . IN the handling of which we will do these three things . First , we will shew you what Prayer is . Secondly , why the Lord requires this at our hands ; for a man might obiect , The Lord knowes my wants well enough , he knowes my mind , and how I am affected ▪ I , but yet the Lord will haue vs to pray , and to aske before hee will bestow it upon vs. And lastly , what it is to pray continually . For the first . If we should define prayer in generall to you , I would giue you no more but this description of it . It is an expression of the mind to the Lord ; Sometimes by words , sometimes without words , but yet there must 〈◊〉 〈◊〉 〈◊〉 , and some opening of the will to him ; I 〈◊〉 is the generall . But now to know what a rig●… 〈◊〉 is , what such a prayer is , as God accepts ; 〈◊〉 〈◊〉 haue another 〈◊〉 which must haue 〈◊〉 ingredient●… into 〈◊〉 , and so , Prayer is , nothing else but an 〈◊〉 , 〈◊〉 ●…ering of th●…se holy , ●…d good dispositions to God , that ●…rise 〈◊〉 ▪ 〈◊〉 spirit ; 〈◊〉 the ●…generate part , in the 〈◊〉 of 〈◊〉 Christ ▪ Where you are to obserue this ; That the prayers , that wee make , a●…e divided into one of these two sorts : First : Some are such prayers 〈◊〉 are the expression of our owne spirits , the voice of our owne spirits , and there i●… nothing but flesh in them ; such prayers as any naturall m●…n may make to the Lord. And these the Lord regards not , hee knowes not the meaning of them , that is he do●…h not accept them . Secondly , There are prayers that are the voice of Gods own Spirit , that is , such as arise from the regenerate part which is within vs , which is quickened and inlarged to pray from the immediate helpe of the holy Ghost ; These prayers are onely accepted ; And of these it is said , he knowes the meaning of the Spirit ▪ That is , hee so knowes it , and sees it , that also he accepts it . Therefore you shall see in Hosea 7. 14. when they prayed , and prayed earnestly , yea they set a day a part for prayer , they called a solemne Assembly . And kept a fast , yet , saith the Lord plainly , yee did not call vpon me when you howled vpon your bedd●… ; for ( saith he you assembled your selues for corne , and for mine , which any naturall man may doe ; And therefore , ( saith he ) ●…t is but a ●…wling . It is the voice of beasts to seeke for wine , and oile , and 〈◊〉 , but he saith plainely , you called not vpon ●…e ; when , notwithstanding , they spent a whole day in prayer : But the meaning is ; that the Lord regard●… this as no prayer a●… all . And therefore ●…o open a little this description vnto you : for it is one 〈◊〉 〈◊〉 〈◊〉 wee haue to doe , in the handling of this Text , to describe to you the meaning of this precept what the nature of prayer is , that you may know what kind of prayer it is , that prevailes with God. I say , it is an expre●… of holy and good 〈◊〉 . I vse that expression , rather of dispositions then desores , because the●…e is some part of prayer that stands in thanksgiving when you desire nothing at Gods hands , but giue thanks for that you haue receiued ; mark , first , that they must be holy , & good the desires & dispositions must be good : for that i●… 〈◊〉 rule ; all the affections and desire●… are good , or evill , according 〈◊〉 their obiects 〈◊〉 〈◊〉 these that 〈◊〉 fixed vpon good 〈◊〉 ▪ 〈◊〉 good desires . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ what are the good things 〈◊〉 〈◊〉 the desi●…s , and dispositions of the 〈◊〉 good : They are temporall things and spiritual both . A man may pray for temporall thing●… in a spirituall manner , and the desire may be good ; And 〈◊〉 he may pray for spirituall things in a carnall manner , and the desire may bee naught . Therefore that must be observed withall , that it is not simply the obiect , but there is a certaine manner of 〈◊〉 . For example , if a man pray for 〈◊〉 things , for o●… 〈◊〉 comforts , 〈◊〉 things 〈◊〉 belong to the present 〈◊〉 of his body 〈◊〉 : If he pray for them with these condi tions , that he prayeth for that which is convenient for him , he prays for such a measure a●… God se●… to be 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 with 〈◊〉 〈◊〉 for me , This prayer is good . Bu●… ( if a●… 1. Tim. 6. If any 〈◊〉 will be rich ) it is an inordinate desire when men wil haue excesse of these outward things , and more then is 〈◊〉 for them . And agai●… , if you desire that which is conveient , and spend it vpon your 〈◊〉 ; If you desire health ▪ and long life , that you may liue more pleasantly ; If you desire wealth , that you may liue more deliciously , and not simply that which the creature may desire , and ●…o the ●…nd that you may hee the more enabled to se●…e the Lord in these things , your desire is not good . So I say , first it must bee for that which is convenient ; secondly , you must not spend 〈◊〉 vpon your 〈◊〉 , but in Gods service . And lastly , wee must pray for them in a right method , First the Kingdome of God , and 〈◊〉 other things , that is , set a price on them , as you ought , not too high a price , but value them aright . We should so pray for outward things as our prayers may be spirituall . On the other side , a man may pray for spirituall things in a carnall manner , as for temporall things in a spirituall manner . A naturall man may pray●…rnestly ●…rnestly for saith and for grace , and repentance , not out of any beautie that he sees in them , not out of any taste and relish ▪ that he hath of them , but because hee thinkes them a bridge to leade him to heaven and that hee cannot come thither with out them : when he considers in his heart that hee cannot be ●…ved without these things , I say , then hee may desire th●…m , and desire t●…em 〈◊〉 〈◊〉 . It was the 〈◊〉 〈◊〉 〈◊〉 , who cryed so earnestly for grace , that hee might haue but a d●…p of it , because he could not be saved without it , bee giues the reason himselfe , he said withall , hee saw no excellencie in it , he desired it not for it selfe ; and therefore he thought his prayers should not bee heard . Thus you see that prayer is an expression of holy and good desires , and it is an offering them vp to the Lord. I will not stand vpon that ( you are well enough instructed in it ) that whatsoever petition is made to the creature , it is not a prayer , they must 〈◊〉 be offered vp to the Lord. Then I adde , they a●… such as 〈◊〉 are so from the regenerate part , this is , looke how much there is of the 〈◊〉 part in a prayer , look how much 〈◊〉 holy Spirit hath to doe in it , looke how much 〈◊〉 from that which is called the 〈◊〉 〈◊〉 ; so 〈◊〉 as it is sanctified , so farre that prayer is accepted and no further . But , that wee may open this a little more fully , wee will shew you it by some other expressions of prayer , that we finde in the Scriptures . It is called a l●…ft 〈◊〉 of the ●…eart to God , a po●…ring forth of the soule to the Lord , 1. Sam. 1. 15. A 〈◊〉 of him i●… spirit , so Paul calleth it . Now if we open these p●…rases vnto you a little , you shall know more fully wherein the nature of right praying to God co●…s . That phrase the Apostle ●…seth , who●… 〈◊〉 i●… my spirit ( it is the same 〈◊〉 〈◊〉 the original that 〈◊〉 〈◊〉 fo●… fasting and 〈◊〉 ) Now what i●… that to pray to God in the spirit ; for a man may say , 〈◊〉 cannot make a prayer , but there is an act o●… hi●… mind goes to it , ( and everie man what service soever he performe , his spirit must needes haue a hand in it , so it cannot be performed without the mind . I take this to be the meaning of it , the Apostle his scope , is to distinguish the true and holy services of God from those that are but shadowes , and counterfeit , that are but the body and carcasse of right service . Therefore , when he saith . I serue the Lord in my spirit , or I pray in the spirit . The meaning is this , when the prayer of a man is not onely that which the vnderstanding dictates to him , but when the whole soule , the will and affection●… goe together with his petition , and whatsoever the petition is , a mans heart is affected accordingly . As , for example , if a man come to confesse his sinnes , and yet sleights them inwardly in his heart ; If a man pray for reconciliation with God , and yet haue no longing and sighing in his heart after it , if hee earnestly aske grace , and the ●…ortification of sinfull lusts , when the heart doth not inwardly seek it , now he praies not in the spirit . To pray in the spirit is as that in Iohn 4. 24. He will be worshipped in spirit and in truth . The m●…ning is , so to pray , that the heart goe together with our petition , also , this is the meaning of th●…t 〈◊〉 〈◊〉 ●…owreth forth his soule before the Lord. So 〈◊〉 saith of her selfe ; I am a woman troubled , &c. And po●…re ●…t my soule before the Lord. That is when a man deliuers to God that which the vnderstanding and mind ha●… devised ( for prayer is not a worke of 〈◊〉 , or of memory , ) but when a man powteth foorth his whole soule ( that is ) his will , and affections , when they goe together , when there is no reservation in his mind ; but when all within him is opened and explicate , and exposed to the view of the Lord , not as 〈◊〉 saith of himselfe , when hee came to pray for the mortifying of his lusts , saith he , I had a secret inward desire that it should not bee done . Therefore when the soule is po●…red ●…rth , the meaning is , that all ●…e opened to him ; so that when a man wi●… make an acceptable prayer , hee must make this accompt , hee must then call in all 〈◊〉 thoughts and affections , and ●…collect them together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o●… 〈◊〉 the s●…ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●…nd that makes prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; wheras otherwise , it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing that hath no strength 〈◊〉 〈◊〉 〈◊〉 it . Now with all , this you must know , that when wee say the whole soule must goe together with the petition , the meaning 〈◊〉 , that not onely the will , and affections be imployed ( 〈◊〉 i●… 〈◊〉 naturall man , in his desire of health , when hee is sicke , or w●…th assistance , ●…d guidance in difficult cases , not onely the vnderstanding , but the will and affections are 〈◊〉 ●…gh , it is likelie ) and therefore we adde 〈◊〉 〈◊〉 , that 〈◊〉 which is called the spirit , which is 〈◊〉 in the whole 〈◊〉 , that 〈◊〉 be s●… a work in the performance of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whensoever we seek to him in prayer . For this you know , that there are two things in a regenerate man ( for that you must take for granted by the way that no naturall man is able to make a prayer acceptable to God , seeing there is no spirit in him , but in the regenerate man ) there is I say flesh and spirit , now when we come to powre forth our hearts to the Lord , that which lyes vppermost will be ready to be powred forth first ; and that which is spirituall , it may be , lyes in the bottome , and that is kept in , and so a man may make a carnall prayer , though he be a holy man ; that is , when the flesh hath gotten the vpper hand ; as in some fits it may , when the mind is filled with worldly sorrow and wordly reioycing , and worldly desires , and these would bee expressed to the Lord ; it is a prayer that the Lord regards not , though the man bee holy , from whence it comes , but right prayer is this , when the regenerate part is acted and stirred vp , and the flesh that hinders , is remooved . For you must know this , that wheresoeuer there is a regenerate part in any man , there is a regenerate aptnesse in that to call vpon God ; and it cannot bee disioyned from it , but that is not alwayes in act . As we see a fountaine , it hath alwayes an aptnes to powre forth water , it is ready to breake into a current , but , if it be stopped with stones & mud , and other impediments , it cannot breake out , so he that is a regenerate man , that hath a holy part in him , there is an aptnesse to prayer . Which is that which our Saviour saith , Math. 26. 41. The spirit is willing , that is , there is alwayes a willing nesse that followes the spirit , or the regenerate part in a holy man , but saith he , The flesh is backeward , that is , it stops this fountaine , and therefore Rom. 8. 27. The spirit is said there to helpe our infirmities , and to make requests for vs ; that is , even as a man remooues stones from a ●…ountaine with his hands , and when he hath done that , it breaks out into a current , so the holy Ghost removes this flesh , that stops vp the current , the spirit takes away those carnal impediments that are in vs. And not onely so , but stirreth vp the regenerate part , and when that is done , we are able to make a spirituall prayer to God in Christ Iesus ; So that is the thing , that you are now to obserue , That the spirit must h●…lpe our infirmities , when we come to call vpon God , and our prayers bee so farre acceptable as they bee the fruits of the regenerate part ; now we want but one thing to adde in the definition . They are such prayers as are offered to God in the name of Iesus Christ. This is a thing that you all know , that those prayers that are not offered vp in Christ , are not acceptable , because the person is not regarded . It was the sinne of Vzzi●… in the 2. Chron. 26. he would goe to the Temple himselfe being a King on the throne , and hee would offer incense without a Priest. Wee doe the very selfe-same thing , whensoever we goe to offer vp any prayer to God without Christ Iesus ▪ In the old 〈◊〉 men might bring their sacrifices , but still the Priest must off●… them ; so must w●…e here ▪ and the reason is given , Reu. 8. because the prayers that come from vs ●…auour of the flesh , from which they come , and the Angell of the Couenant mingleth much incense with them , and makes them sweet and acceptable to God , with much incense , that is , as the flesh is more , so there needes more incense , that they may be made acceptable to God the Father . So that we haue indeed a double intercessour : one is , the spirit that helpes our infirmities , that helpes vs to make our petitions , that quickens , and enlargeth our hearts to prayer : The other is the intercessor to make them acceptable to God , that he may receiue them , and not refuse & reiect them . So much shal serue for the first thing , to shew you what the duty is , what a right , true , and acceptable prayer is . Now for the second , Why we must pray ( for that obi●…ction a man may make ) the Lord knowes my minde well enough , and what needes such an expression of it by prayer ? The reasons briefly why the Lord will haue vs to pray are taken : Partly from himselfe . And partly from vs. 1. From himselfe , though he be willing to bestow mercies vpon vs , yet he will haue vs aske his leaue before he doth it . As , you know ▪ fathers doe with their children , though they intend to bestow such things vpon them , as are needfull , yet they will haue their children to aske it ; & as it is a common thing among men , though they be willing a man should passe through their ground yet they will haue leaue asked , because by that meanes the propertie is acknowledged , otherwise it would be taken as a common high way , so the Lord will haue his servants come and aske , that they may acknowledge the propertie he hath in those gifts he bestowes vpon them : Indeede , otherwise we would forgetin what tenure we hold these blessings wee enioy , and what service wee owe to the Lord , as you know , there is a homage due to the Lord , that the Lord might bee acknowledged ; so the Lord will haue this duty of prayer performed that we may acknowledge him , that we hold a●…l of him , and that we might remember the service that we ought to doe to him , to rise and goe at his command , that is , to doe his service , which we would be ready to forget , if wee were not accustomed to the duty of calling on him . Likewise he will haue it done for his honours sake , hee will hauen en call vpon him , that they may learne to reuerence him , and likewise that oothers might be s●…irred vp to reverence him , and to honour him , and to feare him . The servants of a Prince doing honour and reverence to their Lord , they stirre vp those that are lookers on : And as the Schoolemen say of glory . Glory is properly this , not when a man hath an excellencie in him , ( fo●… that hee may ha●…e and yet bee without glorie ) but glory is an ostentation , a shewing out of that excellencie . It is the phrase that is vsed in the Sacrament ; you shall celebrate the Sacrament , that you may shew forth the Lords death ; so the Lord will haue vs come and call vpon his name to shew forth the duty of prayer , and that we may shew forth his glory . This is for the Lord himselfe . Now for our selues , we are to doe it , partly , that the graces of his spirit may bee increased in vs : for prayer exerciseth our graces ; every grace is exercised in prayer , and they being exercised are increased . See an excellent place for this in Iude 20. That you beloved edifie your selues in the holy faith praying in the holy Ghost , as if hee should say , The way to edifie your selues , and build vp your selues is to pray in the holy Ghost ; that is , spirituall prayer made through the power , and assistance , and strength of the holy Ghost . Every such prayer it builds vs vp , it increaseth . Every grace in vs , faith , and repentance , and loue , and obedience , and feare , all are increased by prayer . Partly , because they are exercised and set a worke in prayer : for the very exercise increaseth them . And partly also , because prayer brings vs to Communion with God. Now , if good company increase grace , how much more will Communion with the Lord himselfe quicken and increase it . Moreouer , this duty is required , that we may be acquainted with God : for there is a strangene , betweene the Lord and vs , when wee doe not call vpon his name . It is the command which you sh●…l finde i●… Iob 22. 21. Acquaint thy selfe with the Lord 〈◊〉 th●… ma●…st haue peace with him , and th●…u shalt haue prosperitie . Now , you know how acq●…intance growes amongst men ; it is by conversing together , by speaking one to another . On the other side ; wee say when that is broken off , when they salute not , when they speake not together , a strangenes growe●… ; so it is in this : when wee come to the Lord ; and are frequent , and ●…ervent in this du●…y of calling vpon him , we grow acquainted with him , and without it wee grow strangers , and the Lord dwells a●…arre off , we are not able to behold him , except we be accustomed to it , and the more wee come into his presence , the more we are acquainted vvith hi●… . Therefore that is another reason why wee should vse this , that wee may get acquaintance with the Lord. Likewise , that vve may learne to be thankfull to him for those ●…ercies vve haue received from hi●… ; for , if 〈◊〉 should bestow mercies vpon vs , vna●…ked , we vvould forget them , his hand would not be acknowledged in them , and vvee would not see his providence in disposing those blessings that vve doe enioy , but vvhen vve come to aske every thing before him , vve are then readie to see his hand more , and to prize it more , and vve are disposed to more thankefulnesse . So that it is a ●…ure rule commonly ▪ vvhat vv●…e vvinne vvith prayer , that vvee vve●…re vvith thankefulnesse , and that vvhich vvee get vvithout praier , vvee spend , and vse without any lifting vp of the heart to God , in praising him , and acknowledging 〈◊〉 hand , in b●…wing it vpon vs , ●…o you see what 〈◊〉 duty is . And , Secondly , why the Lord will haue this duty performed . Novv , thirdly ( in a vvord ) vvhat is it to pray continually , The word in the originall signifieth , such a performance of this duty , that you doe not cease to doe it , at such times as God requires it at your hands . Compare this vvith that in 2. Tim. 1. 3. The Apostle saith there , that hee hath him in continuall remembrance , praying for him night and day , vvhence the same vvord is vsed that is here . Novv vve cannot thinke that the Apostle had Timot●…y in continuall remembrance , that he vvas never out of his thought , but the meaning is , vvhen he did call vpon God , from day to day , he still remembred him . So that to pray continually , is to pray very much , to pray at those times vvhen God requires vs to pray . For it is the definition that Philosophers giue of idlenesse . a man is then said to bee idle when hee doth not that which he●… ought , in the time when it is required of him . Hee is an idle man that workes not , when hee ought to worke ; So hee is sayde not to pray continually that prayes not when hee ought to pray . So that I conceive this to bee the meaning of the Apostle , R●…ioyce ●…rmore ( sayth hee ) but when hee comes to this exhortation of prayer , hee contents not himselfe to say pray very often , but pray continually , as wee vse 〈◊〉 expresse ourselues when wee would haue a thing frequently done , wee say , see that you be alwayes doing of this . So the 〈◊〉 is to shew that it should be exceeding often , and that it should be very much done . Hence we gather this by the way , that we are bound to keepe our constant course of calling vpon God ; at the least twise a day , whatsoever we doe more . But you will say what ground haue you for that , why doe you instance in that twice a day . The ground of it is this , when the Apostle bids vs pray continually , doe it exceeding much , doe it very often , the least we can doe it is twice a day , we may doe it oftner , but that , I say , is the least . When wee haue such a command 〈◊〉 this , when we haue such a precept as this , Pray continually , and this rule illustrated by such examples as we t●…ue in the scriptures , why is it recorded , if it be not true of euery example in that kind that is said of the generall example , 1 Cor. 10. They are written for our learning ? when it is said that David prayed oft , and Daniel expresly in the 6. Dan. 3. He prayed three times a day , that was his constant course . I say , we may thinke we are bound to doe it at the least twice a day . Consider a little , the reason of it why we are bound to doe it . In the ( Temple , you know , the Lord was worshipped twise a day , there was 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 sacrifice . What was the ground of that commandement●… there was no reason of it , but that the Lord might be worshipped , and that was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it done 〈◊〉 a day , morning and evening : but besides that , it vvas not onely that the Lord might be vvorshipped , ( wherein we should follow that example of worshipping him morning and evening . ) But likewise our occasions are such , that that is the least we can doe to call vpon him constantly morning and evening : for there is no day but we vse many blessings , and vve take many of his creatures . Now vvee may not take any of them without his leaue ; so that thou art bound to aske for them before thou take them , and pray for a blessing vpon them ; or else thou hast no right to them , thou hast no lawfull vse of them , that place is plaine , 1. Tim. 4. Everie Creature of God is good , and ought not to bee refused , if it be receiued with thanksgiuing : for it is sanctified by prayer . So that , if you take common blessings euery day , and doe not seeke them at the Lords hands before you take them , they are not sanctified vnto you , you haue not a lawfull vse of them , you haue no right vnto them . Besides , my beloued , It is that which the Lord commands in every thing , Make your requests knowne in every thing , that is , vvhensoever you need any thing , make your requests knowne ; so in every thing giue thankes . And therfore the least we can doe vvhen vve have received , and do need so many mercies , is to give thankes , and to seek to him so often , from day to day . Moreover , doe not our hearts need it , are they not ready to goe out of order , are they not ready to contract hardnesse , are they not ready to goe from the Lord , and to bee hardned from Gods feare . Therefore this duty is needfull , in that regard , to compose them , and bring them backe againe into order . More ouer , doe not the sinnes we commit daily , put a necessity vpon vs , of doing this , that they may be forgiuen , and done away , and that wee may be reconciled to God againe ? Therefore do not thinke that it is an arbitrary thing to call vpon God twice a day , because there is no particular expresse command ; for , if you consider these places that I haue named , and the reasons , wee shall see there is a necessitie lyes vpon vs to doe it . So much shall serue for that , I come novv to make some vse of this that hath beene deliuered . First , in that such prayers , as the Lord accepts , are an expression of holy desires , such desires as rise from the regenerate part of a man ; Hence then we see that all natural men are in a miserable condition , when times of extreamitie come ; and when the day of death comes , when there is no helpe in the world , but seeking to the Lord , when all the creatures forsake them , and are not able to helpe them ; and there is no way to goe to the Lord but by prayer ; if prayer bee an effect , and fruit of the regenerate part of a man , a carnal man is not able to helpe himselfe , hee is in a miserable condition . Therefore let men consider this that put all off to times of extreamitie . Put the case , thou hast warning enough , at such a time . Put the case thou hast the vse of thy vnderstanding , yet thou art not able to doe any good without this : For , if there be not grace in the heart , thou art not able to make a spirituall prayer to the Lord , that the Lord accepts . Therefore take heede of deferring , and putting off . Labour to bee regenerate , to haue your hearts renewed , while you haue time , and if thou bee not able to call vpon God in the time of health , how wilt thou doe it when thy wits , and thy spirit are spent , and lost , and in the times of sicknes and extreamity : therfore let that be considered , which we do but touch by the way briefly . Secondly , if the Lord command this , if it bee the command of God : Pray continually : Then take heed of neglecting this duty , rather bee exhorted to be frequent and servent in it , to continue therein , and watch there to with all perseuerance . It is a common fault amongst vs , either wee are ready to omit it , or to come to it vnwillingly , or else we performe it in a carelesse , and negligent manner , not considering , what a command lyeth vpon the sonnes of men to performe it constantly and conscionably . I beseech you consider this , that it is a priviledge purchased by the blood of Iesus Christ , Christ dyed for this end , it cost him the shedding of his blood , That wee through him , might haue entrance to the throne of grace , and will you let such a priviledge as this lie still ? If you doe , so farre as is in you , you cause his blood to be shed in vaine : for , if you neglect the priviledges gotten by that blood , so farre you neglect the blood , that procured them ; but to neglect this duty is to neglect that . Besides , if wee aske you the reason ; why you abstaine from other sins , why you steale not , why you commit not adulterie , and murther ; The reason that you giue , i●… , because the Lord hath commanded you . Hath not the Lord commanded you to pray constantly , at all times ? If you make conscience of one commandemēt , why doe you not of another ? consider Daniel in this case , Dan. 6. hee would not omit a constant course of prayer , he did it 3. times a dayes , & that was his ordinary custome . If he would not omit it to spare his life , if he would not omit it in such a case of danger as that , why will you omit it for businesse , for a little aduantage , for a little gaine , for a little wealth or pelie , or pompe or pleasure , or whatsoever may draw you from that duty ? doe but consider what an vnreasonable , and how vnequall a thing it is , that when the Lord giues vs meate and drinke , and cloathes , from day to day , when he giues vs sleepe , euerie night , when hee prouides for vs such comforts , as wee haue neede of ( as there is not the least creature that doth vs any service , but as farre as he sets it a worke to doe that service ) for vs to forget him , and not to giue him thankes , and not to ask these things at his hands , not to seeke vnto him , but to liue as without God in the world , as we do , when we neglect this duty . I say , it is a profession of living without God in the world ; wee are strangers to him , it is open rebellion against him . Therefore take heed of omitting it , take heed of neglecting it . Besides all this , wee should doe it for our owne sakes , if wee consider what vse we haue of this duty for our selues . Is it not the key that openeth all Gods treasures ? when heaven was shut vp , was not this the key that opened ? when the wombes were shut vp , was not this it that opened ? you know , Eliah prayed for raine , so wee may say for every other blessing . All Gods treasures are lockt vp , to those that doe not call vpon his name , this opens the doore to them all , whatsoever they be that we haue occasion to vse , this is effectuall ; it doth it better then any thing besides . If a man be sicke , I will be bold to say it , a faithfull prayer is more able to heale his disease then the best medicine , The prayer of faith shall heale the sicke . Iam 5. you know , the woman that had the bloody issue , when she had spent al vpon Phisitians , and could doe no good ; Then shee comes to Christ , and offered faithfull prayer to him , that did it , when so many years phisick could not do it , beloued , if there be a Prince or a great man , whose mindwe would haue turned towards vs , a faithfull prayer will doe it sooner then the best friends . So it was with Nehemiah ; you know his request , That the Lord would giue him favor in the fight of the man , if we be in any strait , as it was in Iosephs case , if we haue any difficult matter to bring to passe , this prayer and seeking to the Lord will expedite , and set vs at libertie sooner , it will finde a way to bring it about more then all the wittes in the world ; because it set●… God on work . You haue no power to do any Certainely a praying Christian that is prevalent and potent with God ( that seekes to him ) hee is able to doe more then all the riches in the world , they set the diuell a worke ; but prayer sets God a worke , it sets him a worke to doe vs good ; and to heale vs , and to deliuer vs out of extremities , and therefore , I say for our owne sakes , even out or selfe . loue ; and for common comforts , you haue need to vse this . Certainely , if these things were beleeved ( but you heare them , you giue vs the hearing for the time ; but if they were beleeved , ) many would be more frequent in this duty , they would not be so negligent in it , or come in so carelesse a manner to it . Besides this , I beseech you to consider this , every man desires ioy , and comfort , & commonly one thing that keepes vs off from this duty , is sports and pleasures , one thing or other , that we take delight in , which dampe and hinder vs in these things , in spirituall performances , Prayer is the best way of al other to fil thy heart with ioy , as we see in Ioh. 16. 24. he saith there , In my name you haue asked nothing hitherto , but now aske that your ioy may be full . This is one motiue that Christ vseth to exhort vs to bee frequent in this duty , that our ioy may be ful : that I take to be the meaning of that of Iames the 5. If any be sad , let him pray ; not onely because prayer is ●…eable to such a disposition , but likewise it wil cheere him vp , it is the way to get comfort , if any be sad , let him pray . So it is in the 4th to the 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 make your requests known : and the peace of God 〈◊〉 keepe you in the Communion of Iesus Christ. That is it , that brings peace , and quietnes ; and therefore there is much reason , why we should be constant in this duty , it is that which quickens vs , it is that which fills vs with ioy , and comfort , and with peace , which is that that euery one desires . Moreouer , consider it is thy buckler , prayer is the helmet that keeps thee safe : when a man neglects it , when he ceaseth to go to God by prayer , when he once shewes himselfe to be a stranger to the Lord by neglecting this duty , then he is out of the pales of his protection , like the conies that goe out of their burrowes : for so is the Lord to those that pray , The Lord is a protection to those that call vpon his name . The very calling vpon his name is a running vnder Gods wings , as it were , that is a putting our selues vnder his shadow , but when thou neglectest that , thou wandrest abroad from him . Now do we not need protection from outward dangers , from day to day ? doe wee not need to be kept from the inward danger of sinne and temptation ? surely prayer is one part of the spirituall Armor , as we see in the 6. of the Ephes. In the compleat armour of God , prayer is reckoned vp the last , as that that buckles vp all the rest , saith the Apostle , Continue in prayer , and watch to it with perseuerance . And you haue the more reason to doe it , because it is not only a part of this armor , but it inables you to vse all the rest , To vse the word , and to vse faith : for prayer stirs them vp all . What is it to haue Armour , and not to haue it ready ? now prayer makes it ready . Therfore you see Christ prescribes the same rule in the 26. 〈◊〉 4. Pray that ye enter not into tentation , as if that were the way to secure vs , and to shelter vs , and to keepe vs safe from falling in to temptation . It is a thing I would advise you to , to pray and to seeke to the Lord continually . Therefore , if wee should vse onely this reason to you , to bee constant in this duty , because it is for your safetie , it were sufficient . You know when a man is as a Citty whose walls are broken downe , when hee lies exposed to temptation , he is in a dangerous case . So I may vse this Dilema , to you if you haue a good disposition , if you thinke thus I hope I am well enough ; I hope my heart is in a temper good enough , I am not now exposed to any temptation , I feare nothing , make this argument against thy selfe ; why doe I neglect so good a gale , if my heart be so well disposed to pray , why doe I then omit it ? Againe , if there be an indisposition in me , why do I hazard my selfe ? what if Sathan should set vpon thee , what if the world should set vpon thee , what if a sutable temptation agreeable to thy lusts be offered , art thou not in danger ? and therefore a constant course should be kept in it , we should take heed of being negligent in it . And will a man now professe that hee hopes he is the servant of God , and in a good estate , although he do not pray so much as others , ( we speake not of frequency simply , but of such a performance as is required ) I say , to professe that thou art a servant of Christ , and that thou louest 〈◊〉 , and that he is thy husband , and that thou art his servant , and yet thou callest not upon him from day to day , this is an idle thing , it is impossible ; if thou didst loue him , thou wouldst express thy self in calling vpō his name . Shal a friend that is but an acquaintance to vs , in whom we delight come to vs , and we are willing to spend many houres with him , and shall we professe our selues to be friends of God , and him to be a friend to vs , and that we delight in him , and yet neglect this duty ? this is a common thing amongst you , when you see a man that meditates all his matters himselfe , or , if he doe open his mind , and tell them to somebody else , it must be such a one as professeth to be a friend to him , now if this friend should never heare from him , nor hee should never speake to him , or if he doe , it is in such a negligent manner , as it may appeare , hee doth not trust him , he doth not regard what hee can doe for him , and he doth it so shortly , that hee can scarsely tell what the businesse is , I say , in such a case , would you not reckon his profession of friendship to be an idle , and emptie profession ? now apply it to thy selfe , those that say they haue communion with God , and they hope their estate is good enough , they stand in good tearms with him , but yet , if they ●…e in any necessitie , for all the matters and occasions that fall out from day to day , either they thinke of them in themselues , or they are apt enough to declare them to man , or if they goe to God , they doe it negligently , they post ouer the matter , so as they haue scarce leisure to expresse themselues and their doings ; doe you thinke hee will take such for friends ? and do you thinke , that this is a true sound and hearty profession ? Therefore ( to end this ) I beseech you consider it , and take heede of being remisse , and negligent in it , you see it is a command from the Lord , Pray continually . And so much for this time . FINIS . THE SECOND SERMON . 1. THES . 5. 17. Pray continually . NOt to repeate what hath beene delivered , but to presse this point on vs a little further ( for what is more necessarie , then that wee should keepe a constant course in this duty , since the very life of Religion consists in it ? ) I adde this to all I prest in the morning , that if you doe neglect it , it exposeth you to great disadvantage , both for the outward man , and for the inward man , and there are but these two that you need to care for . For the outward man , it deprives you of the blessing ; put the case , you haue never so good successe in your enterprizes ; put the case you haue outward comforts in abundance , yet still the blessing is wanting , and not onely so , but it vncovers the roofe , as it were , and the curse is rayned downe vpon your tables , vpon your meat and drinke , vpon all the endeavours , and all the enterprizes you take in hand . We consider not what we doe , when we neglect this duty , what dangers we expose our selues vnto from day to day : for it is one thing to haue outward comforts , and another thing to haue the blessing with them . Besides , consider what losse you suffer in the inward man , when you neglect this duty at any time : for that is ready to be distempered ; and to goe out of order , it is ready to contract hardnesse , to contract soile , spirituall grace is ready to decay . It falls out with mans heart , as it doth with a garden that is neglected ; it will quickly be overcome with weedes , if you looke not diligently to it , and the way to looke to it is constancy in this duty . That is a notable place : Iob 154. when Eliphaz observed some distēper in Iobs affections ( as he apprehended it ) he tels him that the speech he vsed was not comely , but vaine and sinnefull , and what then ? surely Iob ( saith he ) thou restrainest prayer from the Lord , as if he should say , it is impossible , Iob that thou shouldest fall into these distempers , if thou did de●… keepe thy course constantly in this duty , therefore surely , saith he , thou restrainest prayer from the Lord ; So it is with vs , let vs restraine prayer from God , and distempers will arise quickly in our spirits , worldly mindednesse will bee ready to grow vpon vs , wee shall be apt to be carnall , we shall forget God , and forget our selues , and forget the good purposes , and desires wee had ; and therefore , that you may keepe your hearts in order , you must keepe a constant course in this duty : for if you doe ( though your peace be interrupted ) this will repaire it againe , it will make vp the breaches againe ; though there bee some distempered affections , that grow vpon vs , yet prayer will compose all . As sleepe composeth drunkennesse : so prayer will compose the affections , a man may pray himselfe sober againe , nothing doth it sooner , nothing doth it more effectually ; and this you shall finde , that as you , eyther omit it , or slight it over ; so you shall finde a proportionable weaknesse growing vpon the inward man , as the body feeles , when it neglecteth either sleepe , or diet , or exercise : therefore , to end this exhortation , let vs bee constant in it . Onely remember this ( when wee exhort you thus to keepe a constant course , for which you heard so many reasons in the morning , I say , remember this caution ) that if it be performed in a formall , or in a customary , and overly manner , you were as good to omit it altogether : for the Lord takes not our prayers by number , but by waight : when it is an outward picture , a dead carcasse of prayer , when there is no life , no servencie in it , hee regards it not , be not deceiued in this , it is a very vsuall deceipt , it may bee a mans conscience would bee vpon him , if hee should omit it altogether , and therefore when hee doth something , his heart is satisfied , and so hee growes worse and worse , therefore , consider , that the very doing of the dutie , is not that which the Lord heedes , but hee will haue it so performed ; that the end may be obtained , and that the thing may bee effected , for which you pray . If a man send his servant to goe to such a place , it is not his going to and fro that he regards , but hee would haue him to dispatch the businesse ; so in all other workes , hee cares not for the formalitie of performance , but would haue the thing so done , that it may bee of vse to him ; if you set a servant to make a fire for you , and he goe , and lay some greene wood together , and perhaps put a few coales vnder , this is not to make a fire for you , but hee must , either get dry wood , or he must blow till it burne , and be fit for vse ; so when your hearts are vnfit , when they are like greene wood , when you come to warme them , and to quicken them by prayer to God , it may be , you post over this dutie , and leaue your hearts as cold , and as distempered as they were before : My beloved , this is not to performe this dutie . The dutie is effectuallie performed , when your hearts are wrought vpon by it , & when they are brought to a better tune , and to a better temper then they were before . If you find sinnefull lusts , there your businesse is to worke them out by praier , to reason the matter , to expostulate the thing before the Lord , and not to glue over , till you haue set all the wheeles of your soule right , till you haue made your hearts perfect with God ; and if you finde your hearts too much cleaving to the world , you must wean them , and take them off ; if you finde a deadnes , and vnaptnes , and indisposition in you , you must lift vp your soules to the Lord , and not give over till you bee quickened , and this is to performe the dutie in such a manner , as the Lord accepts , otherwise it is an hypocriticall performance : for this is hypocrisie , when a man is not willing to let the dutie goe altogether , nor yet is willing to performe it serventlie , and in a quicke , and zealous manner : for hee that omits it altogether is a profane person ; and hee that performes it zealoussie , and to purpose is a holy man : but an hypocrite goes betweene both , hee would doe something at it , but hee will not doe it throughlie . And therefore , if thou finde thou hast●…●…ubbered over this dutie from day to day , that thou performest it in a negligent manner , and perfunctorilie , know that it is an hypocriticall performance , and therefore when wee spend so much time in exhorting you to a constant course in this dutie , still remember , that you must performe it in such a manner , that it may haue heate , and life in it , that it may be acceptable to God , and do good to your own hearts , to bring them to a more holie frame of grace , and to a better temper , then , it may bee you found them in , when you went about the dutie . And if you obiect now , I , but it will cost vs much time to doe this ? Indeed , one common cause , amongst the rest , that keeps vs off from the through performance of this dutie is this : but ( to speake to that in a word ) remember this , that the time that is spent in calling vpon God hinders you not in your businesse , though it seem to hinder you , and though it takes so much from the heape , yet indeed it increaseth the heape , as it is said of tithes and offerings , bring them in , and thinke not , that because you ●…en the heape , that you are poorer men , no , saith the Lord , it will increase your store , I will open the windowes of heauen , and you shall haue so much the more for it ; so it is true in this case . In other things you see it well enough . You know , the ba●…ting of the horse , hinders not the iourney , and the oyling of the wheele , and the whetting of the sithe , though there bee a stop in the work for a time , yet , as our 〈◊〉 saying is , a whet is no let , and the doing of this is no impediment . Secondly , put the case it were , yet is it not the greater businesse ? what is it that you g●… by all your labours , and trauailes ? if it bee riches , it comes not into any comparison with grace , and holinesse , with that riches wherewith prayer makes you rich . But , say it bee some●… 〈◊〉 noble then that , as learning , and knowledge , yet , what is that to the renewing of Gods image in vs ? were it not better to spend time to get grace to make vs rich to God ; to make vs to get strength in the inward man , to passe through all varieties of afflictions , in getting that which is the chiefest excellencie of all others : for is not that the best excellencie ? When Adam was in Paradise , the having of Gods Image , you know , it excelled all other excellencies in the world and so it doth still , and the more you pray , the more you get of this image : for a man of much praier is alwaies a man of much grace , it much increaseth those spirituall gifts , which are better then al the outward things you can get by your imploiment and diligence in them : therefore , I say , though it doe spend you much time ; yet know ( as Christ said to Mary ) he that praies much , though he be a great looser in other things , yet he chooseth the better part . Last of all consider this , when thou commest to offer sacrifice to God , wouldest thou offer that which cost thee nothing ? if thy continuing in prayer , and spending much time in it should cost thee some disadvantage in thy affairs , and should loose thee that which another gaines , that thou gettest not so much knowledge , as another man doth , thou doest not so much in thy trade , in thy businesse , thou doest not set things in order , as thou mightest haue done ; yet know this , that it is great wisedome to make our service to God costlie to vs ; you know , Dauids choise : Shall I offer to the Lord that which cost me nothing , and therfore he would needes giue the worth to 〈◊〉 the lebusue for that which he bought , and therefore since it is to a good master , that sees what you doe , that knowes what it costeth , and what losse you are at , and withall , that is willing and able to recompence it , why should you shorten this businesse , and post it over , because of other occasions , and other businesse that you haue to doe ? Oh , but , a man will say further , I am willing to doe it , but I am vnfit for it , and it may be the longer I striue , the more vnfit I grow . To this I answer , first , in generall , if thou doe it as well as thou canst , though thou do it not so well as thou wouldest , in this case , God accepts the will for the deed , when a man puts his strength to it , when there is no indiligence in him , when there is no lazinesse ( for in that case he will not accept the will for the deed , but ) when a man doth his vtmost , as those that would haue giuen more , and could not , their will was accepted for the deed , in 2. Cor. 8. 12. I say , when thou doest what thou canst , when thou sparest no labour to get thy heart vpon the wing , to raise and quicken it , and to inlarge it in this dutie : there God accepts it . But againe , I adde further , there is an vnskilfulnesse in going about this dutie : many times when we are not fit , we thinke to make our selues fitter , by spending time in thoughts , and meditations before , which I denie not but they may be profitable , but yet this I will propound to you that the best way to fit our selues to this duty , when we finde an indisposition vnto it , is , not to stay till we haue prepared our selues by meditation , but to fall presently vpon the dutie , ( I will giue you the reason of it ) because , though a preparation is required for the performance of eues rie spirituall dutie , yet , the remote preparation is that which is intended , and meant , when we say we must prepare : for , if we speake of that which is immediate , the very doing of the dutie is the first preparation to it . For example , if a man were to runne a race , if he were to doe any bodily exercise , there must be strength of bodie , hee must be fed well , that he may haue abilitie , but the vse of the very exercise it selfe , the very particular act , that is of the same kind with the exercise , is the best to fit him for it ▪ so in this duty of prayer , it is true , to be strong in the inward man , to haue much knowledge , to haue much grace , makes a man able , and fit for the dutie ; but , if you speake of the immediate preparation for it , I say , the best way to prepare vs , is the very dutie it selfe ; as all actions , of the same kinde , increase the habits , so prayer makes vs fit for prayer ; and that is a rule , the way to godlinesse is in the compasse of godlinesse it selfe , that is , the way to grow in any grace is the exercise of that grace . It is a point that Luther pressed , and hee pressed it out of his owne experience , and this reason he vseth ; in this case , saith he , when a man goes about to fit himselfe , by working on his owne thoughts , now he goes about to overcome himselfe by his owne strength , and to contend with Sathan alone , but when a man feeleth an indisposition , and goes to God by prayer , & rests on God to fit him , he takes Gods strength to oppose the indisposition , and deadnes of his flesh , & the temptations of Sathan , that hinder him , and resists him . Therefore you shall find this to be the best way to fit your selues for prayer , namely , to performe the duty . If you seeke to expedite , and devolue your selues , out of your vnfitnes , by the working of your own thoughts , commonly , you involue your selues farther into those labyrinths , and are caught more and more . But this I speake by the way concerning matters of vnfitnes . The maine answer to this obiection is that , which I gaue you before , that if a man doe what hee can , and do it faithfully , and in sinceritie , that indisposition shall not hinder him , but still remember , it must be done , it is not an excuse to vs , at any time , nor ought to be , that wee should omit the duty wholy , vnder pretence of an vnfitnes . Thirdly , a man is ready to say againe , but I find many difficulties , how shall I doe to remove them ? The best way hereunto , is the very naming of the difficulties to you , that you may know them , and make account of them ; therefore you must consider this in generall , that , indeede , it is not an easie thing to call vpon God constantly : our misprision of the dutie , our reckoning of it , that it is a more facile , and easie thing , then it is , makes vs more to slight it , and causeth vs not to goe about it with that intention , which otherwise we would , but consider a little what it is . The dutie is very spirituall , and our hearts are carnall , and it is no easie thing to bring spirituall duties , and carnall hearts together . Besides , our natures are very backward to come into the Lords presence , partly by reason of his great glory , by reasō of his M ty , who dwels in light 〈◊〉 , and our weake eyes are apt to be dazled with it , and partly out of an accustomednes , we are not vsed to it , and therefore wee are ready to flye from him , as beasts that are wilde , and are not tamed to our hands , are ready to fly from vs , so backward is our nature to come into his presence . Again , the variety of occasions hinders vs , euery thing keepes vs back ; if a mans heart be cheerfull , it is apt to delight in other things ; if a mans heart be sad , on the other side ; if it bee a slight sadnes , men are ready to driue it away with company , and with sports , and with doing other things , and if the sadnesse be great , we are swallowed vp with anguish of spirit , and then any thing is easier then to pray , as you may see by Iudas , it was easier for him to dispatch himselfe , then to goe and call vpon God ; so it is with men , when they haue excessiue griefe , when their an guish of heart is exceeding great : so that , whether a man hath a cheerefull disposition , or a sad , whether the sadnes bee great or small , still you shall finde a difficultie . If we be idle , & haue nothing to doe , our hearts will be possest with vaine thoughts , and , if we bee full of businesse , that distracts vs also , and indisposeth vs , on the other side : so still there are impediments . But there is one great impediment , among the rest , and most common , which is worldly cares , and worldly-mindednes ; worldly cares hinder spirituall prayer , and spirituall conference , and the holy performance , almost , of euery duty , and therefore , if you finde a difficultie in it , looke narrowly , if that be not the cause . Againe , another great cause of this difficultie in prayer , of such backwardnesse to it , of such indisposition to it , is , because we doe not well consider the nature of God , we want faith in his power , and in his prouidence we doe not consider , that he hath that disposing hand , which he hath in euery thing , that belongs to vs , in health , in sicknesse , in pouertie , in riches , in good successe , and ill successe : for , if we did see the prouidence of God , and acknowledge it more ; we should be ready to call vpon him , but this want of faith in his providence , that the Lord is not seene in his greatnesse , and in his mightie power , this causeth men to be backward to seeke him , but very forward to seeke to the creatures . When we haue any thing to doe , of any consequence , we are ready to post from this man to that man , and from this meanes to that meanes , but very backward , and negligent to goe to God , in prayer , to haue the thing brought to passe , that wee desire , and this ariseth from want of faith , and from ignorance of God , and our not consideration of him . Besides , Sathan hinders vs exceedingly in this duty : for he knowes of what moment it is , and of what consequence , and therefore he doth as the Aramites did , hee fights not against small nor great , but against the King , he knowes it is this duty which quickens euery grace , it is the greatest enemy , which he hath , and if he can keepe vs from prayer , hee hath the vpper hand of vs , hee hath wrested the weapon out of our hands , hee hath disarmed vs , as it were , and then he may do what he will with vs. Likewise the sins we commit , especially grosse sinnes , they are a great hinderance to this duty , and keepe from the spirituall , and cheerefull performance of it : for sinne wounds the conscience , it disioynteth , and dismembers the soule , and a disioynted member , you know , is vnfit to doe any businesse ; yea , when the sinne is healed , and forgiven , yet there is a sorenesse left in the heart , though some assurance of pardon should follow , vpon the commission of a great sin , so that , that is another impediment . I must not stand to reckon vp many , we shall find enough by continuall experience . Onely this vse we must make of it , that , if the impediments bee so many , and the difficulties that keepe vs from a constant course in prayer , and from the performance of it to purpose , so great , then we must put on a resolution to breake through all , and lay it , as an inviolable law vpon our selues , that we will not alter . Let vs thinke with our selues that the thing is difficult , and will cost all the care , and all the intention that may be ; yea , when thou hast ouercome the difficulties at one time , it may be , the next day , thou shalt meet with nevv conflicts , new distempers , new affections , new strength of lust●… , & a new dis position of mind will be on them , and therefore he that will bee constant in this duty , must put on a strong resolution ; as it was the saying of a holy man , one of the holiest men , that these latter times had , that he never went to pray to God , but he found so many impediments , that except he bound himselfe by an vnalterable resolution , that he resolued not to breake vpon any occasion , he could neuer haue kept a constant course in it , or , if he had , hee should neuer haue kept himselfe from a formall , customary performance of it . But I will adde no more , to presse this vpon you , there hath beene enough said , I beseech you consider it . Now that which I promised in the morning to doe , which is , that , that doth exceedingly strengthen vs to the performance of this duty of calling vpon 〈◊〉 , of praying continually ( which we are here commanded to doe ) is to remooue certaine obiections , which are in the mindes of men , that secretly weaken the estimation of this truth , and insensible takes vs off , when we marke them not : for , beloved , when we are so negligent in it , surely there is somethin●… that is the cause of it , and if wee could finde the cause , and remoove it , wee could not spend an houre better . The obiections , that are commonly in the hearts of men , are many , I will name to you but these 4 briefly . First , a man is ready to say , what need I spend so much time , and bee so large in the expression of my wants to God , when he knowes them ? I cannot make them better knowne to him , hee knowes them well enough already , and therfore what needeth it ? To this I answer ( in a word , because it is an obiection that hath not much weight in it ) that it is true ; the Lord knowes thy wants , but withall , he will haue thee to know them ; because , otherwise , thou wilt not seeke to him , thou wilt not set a price vpon the things , that hee bestowes on thee , thou wilt not be thankefull to him , when he hath granted them , and therefore you shall finde , our Saviour Christ vseth this very argument , as a meanes to quicken vs to prayer , saying , Your heavenly Father knowes what you haue neede of , what then ? shall we not therfore pray ? yes , saith he , therefore pray ye the more earnestly , and the more importunately to him : for since he knowes your wants , he will be more ready to heare your requests . I , but , it will be said againe , that hee doth not only know them , but he also means , & purposeth to bestow them : for hee hath made a promise to vs , and his promise i●… firme , and sure , and God is iust , and ●…ust keepe his promise , and when he hath fully purposed it , what needs so much praying to bring it to passe ? I answer , the promises of God are to bee vnderstood with this secret condition annexed , I will doe such and such a thing for you , if you pray , though it be not expressed : and therefore , we see when God promised things in particular , yet still they prayed , and prayed earnestly . When he promised Elish that it should raine , yet , wee see , he prayed and contended much in his prayer , when he made a promise to David , that hee would make him a house , yet you know David went to the house of the Lord , and sat before him , and made earnest prayer , as is recorded in the 2. of Sam. so Daniel had particular promise , and yet he prayed , and prayed long . The example of our Saviour Christ is without exception , who had all the promises sure to him , yet , you see , he prayed , yea , he spent whole nights in prayer , and therefore you must so vnderstand it , that though you haue a promise made , though the thing be neuer so sure to you ; yet it is to be vnderstood with that if you call vpon God. And why the Lord would haue you doe it . I shewed you many reasons in the morning , wee will adde this to it . What , if the Lord will haue thee call vpon him , though hee purpose to doe the thing , even for this end , that thou maist worship him ▪ for , what is it to worship the Lord ? you shall finde this vsuall in the old Testament , The people ●…owed themselues and worshipped , or , they 〈◊〉 vpon them 〈◊〉 and worshipped . The meaning is this , to worship God is nothing else , but to acknowledge the worthinesse that is in him . As when you doe worship to a man , you doe vse so much outward demeanor & observance to him , as may acknovvledge a vvorth in him aboue another man : outvvard gesture , that is the outward vvorshipping of God , the invvard vvorship is invvardly to acknovvledge his attributes . Novv , you shall see , prayer giues an acknowledgment of his attributes most of any thing : for hee that prayes to God , he doth , in so doing , acknowledge his omnipresence , and his omniscience ; that hee heares that , which the Idols of the Gentils could not doe , that hee knowes the secrets of mens hearts , that neither men , nor Angels can doe : Againe , it acknowledgeth his Almightie power , that hee is able to doe anie thing ; for that is presupposed , when wee come , and seeke to him . Againe , it acknowledgeth his mercie , and his goodnes ; that he is not onely able , but exceeding willing to helpe . Againe , it acknowledgeth his truth , that as he hath promised , so , I make account , hee will performe it , when I go , and s●…e to him , in a word , all the attributes of God are acknowledged in prayer . Therefore therein you worship him in a speciall manner , when you goe , and seek to him , and pray to him , in so doing , you acknowledge him , yea you acknowledge him to be a Lord , and a father , as when we see a childe run to a man , and aske him blessing , when we see him ask him foode , and rayment , wee say , surely such a man is his father ; so this very praying to God , is a worshipping of him , because it acknowledgeth his attributes , and his relation to vs , and ours to him . But againe . Thirdlie , it will bee obiected , I but , al●…s , what can the endeavours or the prai e●…s of a weake man doe ? can they change the purpose of Almightie God , if he doe not intend ●…o doe this thing for ●…oe , shall I hope to alter him ? For answere to this , I say this , in bein ●…e , that when you doe call vpon God , hee is not changed by your prayers , but the change is wrought in you , as wee haue said to you heretofore , when a Physiti●… is sought vnto by his patient , the patient desires him earnestl●…e to giue him such a cordiall , and such 〈◊〉 Physicke , that is pleasing to him ; the Phisition denies him long , yet in the end , he yeelds vnto it . Why ? not because there is anie change in the Phisitian , but because there is a change in the patient , he is now fitted for this , before hee was not : so then the Phisition yeelds now , whereas before he refused , and yet the change is in the patient , and not in the phisitian , and therefore , beloved , when 〈◊〉 about to striue with God in prayer , when you contend , and wrastle with him ( for so we ought to doe ) when you vse manie reasons to perswade him , you alter not him , but your selues 〈◊〉 〈◊〉 those arguments that you vse , are not so much to perswade him to be ●…e you , as to perswade your hearts to more faith , to more loue , to more obedience , to more humilitie , and thankfulnesse , and that indeed is the reason , why prayer prevailes with God , not that the verie sending vp is that , that prevailes with him , but because a faithfull , and a spirituall prayer puts the heart in a better disposition , so that a man is now made readie to receiue a blessing at Gods hands , that before hee vvas not . So that , when you thinke you draw God to you , with your arguments , in truth , you draw your selues neerer to him ; as when a man in a ship pluckes a rocke , it seemeth as as if he plucked the rocke neerer to the shippe , when as the shippe is plucked neerer the rocke : so , I say , wee draw our selues neerer to the Lord , and when wee draw neerer to the Lord , in prayer , and there is a spirituall disposition wrought in our hearts , by the exercise of this dutie , then indeede the Lord drawes neere to vs , to send vs helpe , and to grant our requests , that wee put vp to him , and therefore that you should marke by the way , that any prayer , as it hath a higher pitch of holinesse in affection , and as it hath stronger arguments in it ; so it is a better prayer ; not because this prayer shall prevayle with God more , or , that the excellencie of this prayer should moove him , but because this pitch of holie affection , and strength of argument workes vpon your hearts : for the strength of arguments mooues your vnderstanding , and the holinesse of affection puts your will in a frame , and so disposeth your hearts , and fits you as the 〈◊〉 , we spake of before , is 〈◊〉 when the Physition is willing to giue the thing hee desired . But the last obiection , which indeed is more then all the rest , is this . A man is ready to say , we see there are many men , that doe not call vpon God , and yet enioy many mercies : it may be , a man can say with himselfe , when he did not vse to pray , hee had health , and sleepe , and protection ? Againe , on the other side , he hath prayed for such and such things , and yet they haue not bin granted ? so this obiection hath two parts , that a man hath obtained blessings , without prayer , and againe he hath prayed , and yet hath not obtained the blessings he sought for , at the Lords hands . For answer to the first , that men doe obtaine many blessings that doe not pray ( as how many young men are there , and old men too , that haue health , and wealth , and peace , and libertie , and abundance of all things , and yet , eyther they 〈◊〉 not to God , or , if they doe , yet not in a holy and spirituall manner ) and therefore this obiection had need to be answered , and therfore I answer brieflie . First , though they haue these blessings , yet they haue them 〈◊〉 , they haue no promise of them , they cannot build vpon them , whereas they are sure mercies to the righteous man , he can build vpon these blessings : for hee hath a father to goe too , whose loue he knowes , and hee hath sure promises to build on ; the other , though he hath them , yet he is in a slipperie place , when hee inioyes them ; it is an accidentall thing , he hath them from the hand of an enemie , and he knowes not how long he shall enioy them . But I answer again ( which is the chiefe answer to this obiection ) that there is a great deale of difference betweene hauing blessings , through the providence of God , and betweene hauing them from the mercie of God , and by vertue of his promise , and out of his loue to vs in Christ Iesus . A naturall man may haue many blessings of God , ( so God said that he made Ieroboam a King , he gaue him a Kingdome , and many such passages we shall find , when men come vniustly to them , as he did to the Kingdome , yet God , saith he , did it , that is , it was by his providence ) and yet he hath them not in mercie : for if thou hast these blessings , health , and sleepe , and successe in the enterprises , from day to day , and yet thy hart tells thee within , that thou hast not sought them at the Lords hands , as thou oughtest , I say to such a man ( and marke it ) it were better for him that he should want them : for certainely , when hee hath them , in this manner , he hath them without a blessing ; yea he hath them with a curse , and so were better be without them ; as it had been better for Ab●b to haue been without his vineyard , and as it had beene better for 〈◊〉 to haue gone without his reward , that hee had of N●●man the 〈◊〉 ( for you know hee had the ●…eprosie with it ) it had beene better for the children of Israel to haue gone without their 〈◊〉 : for you know the curse that followed , death wet along with them ; so when a man shal haue peace and prosperiti●… , and abundance of all things , without seeking them at the Lords hand●… , from day to day , I say , he were better to haue wanted them : for there goes death together with them . It is said plainely , that case 〈◊〉 the 〈◊〉 ( that is to say ) this very prosperitie , this ●…riuing ( notwithstanding a neglecting of prayer , and of holy duties ) I say , it carries death along with it , as the obtaining of the vineyard , brought death to Achab , the getting of the Kingdome was the destruction of I●…roboam ; and therefore men haue little cause to comfort themselues with this , that they enioy many blessings , and neuer pray for them . But , to answer this point more fully , I say many blessings are bestowed vpon men , not for their owne sakes , but for the Churches sake . A man may haue strength of bodie , hee may haue great gifts of mind , he may haue great successe i●… vsing those gifts , he may bring great enterprizes to passe , so that you may truely say , the hand of God is with him , all this may bee done not for his sake , but for the sake of the Church , and glory of God some other way , that hee might doe some service ; as you see , it is plaine lie said of Cyrus , Isa. 45. 4. speaking there of Cyrus , saith the Lord there , For 〈◊〉 my seruants sake , and for Israel mine elect sake I haue called thee by name , and haue giue 〈◊〉 thee this great power , and all this great successe although then thy selfe haue not knowne me . ( Marke ) Cyrus was a most prosperous man , Gods hand was mightie with him , and yet all this was not for his owne sake , but for the Churches sake : so you may thinke it is , when men prosper , many times , it is not for their owne sakes , but to fulfill some other end of Gods providence , and therefore , marke this and keepe it for a rule , if thou prosper in thy enterprizes , if thou inioy wealth , and peace & aboundance of all things , and know that thou doest not seek to God , from day to day , that thou keepest not thy heart right and strait , and perfect before him , thou doest not call vpon him , in a holie , and spirituall manner , certainely it is for one of those causes , thou hast it without a blessing , and with a curse , thou hast it for other ends , and not for good to thy selfe ; and therfore thou hast it very vncertainelie , it may bee tooke from thee , thou knowest not how soone ; yea , and this thou shalt be sure of , that it shall bee taken from thee then , when , of all other times , it will be vnfittest for thee : as a theefe comes at a time when men least looke for him ; so destruction comes suddenly vpon these men ; God cuts them as a man , when he would haue trees to die , hee lops them in that season , that of all others is the vnfittest , when the sappt is in the tree , when the lopping will cause them to vvither , so the Lord vvill strike them in such a season . It is quite contrary with the Saints , hee cuts them in due season , he lopps them in due time that they may grow the better for it , it is good for them . But now for the other part of the obiection it may be , many among you now are ready to say , I haue prayed for such and such things , and I haue beene earnest , and yet the Lord hath denied me : my Beloved , if we can satisfie this obiection , we shall then take this impediment away , that we propound in this obiection , that hath these two parts . Therefore to this I answere . First , if thou hast not beene heard in thy prayer , consider , if thou hast not prayed amisse ; it is a common fault among vs , when wee haue spent much time in prayer , & , it may be , we haue spent time in fasting , & praying & the thing is not granted ; we presently lay it vpon the Lord , that hee hath not heard , when many times , the cause is our not praying , as we ought , it may be thou hast been very earnest , and therfore thou hopest thou hast done very well : I tell thee , thou maist be very earnest , and importunate with the Lord , when it may be no more but a naturall desire , when a man hath neede ●…o bee directed in a difficult case , that much concernes him ; when hee hath neede to bee extricated , and taken out of such a difficultie , and strait , wherein he is involved , when hee hath neede of successe , in such an enterprise , or any thing of that nature ; I say , a man may bee earnest with the Lord in such a case , and yet his prayer may bee amisse , it may not be a spirituall prayer , it may not bee an expression of holie desires to the Lord ; for they onely prevaile with him , not that the naturall are excluded ( that is not my meaning ) for they may adde vvindes to the sayles , though holinesse may guide the rudder , and keepe the course , and make the sterage , yet naturall desires may make vs more importunate , and may adde much to it : therefore , I say , consider thy prayer . Consider againe , when thou hast sought so earnestly to God , whether it be not to bestow it vpō thy lusts , as the Apostle speakes , Iam. 4. 3. when thou hast a businesse to be performed , it may be , thou art earnest vvith God , but hast thou not an eye to thy owne glorie , to thine own praise and credit in it ? when thou wast earnest for health , was it not that thou mightest liue more deliciously ? when thou desirest vvealth , and successe in thine enterprizes , that tend to mend thy state , is it not out of some ambition ? you know , that desire is condemned , if any man will be rich : is it not a desire of greatnesse ? would you not bee somebodie in your place , and set vp your house and family ; such things indeed God bestowes vpon men , but to haue our desires pitched vpon them ; and to pray in that sense for them , is amisse ; and my rule for it is in the first to Timothy , the sixt chapter , the ninth verse : If any man will bee rich , &c. that is , when a man desireth excessiuely , when he desireth more then food , and rayment convenient for him ; now the naturall affection is degenerate into a lust : for when anie affection exceedes , it ceaseth to bee an affection , and begins to be a lust , and therfore where it is said , If any man will be rich &c. it is said after , it is a lust . But , you will say , how shall a man know , when he prayeth to bestow that , which he prayeth for , vpon his lusts ? I answer , if a man consult with his owne heart , & deale impartially with himselfe , he may know vvhat his ends are ; but , if you cannot find it out , that way , you may know it by the effect , you may know it by the bills you bring in . What is the expenc●… of the things God hath bestowed on you , when hee hath put a price into your hands ; consider , how you bestow it . If a steward haue a great summe of mony , that his master hath trusted him vvith , and his bills be , that he hath bestowed so much in riot , so much in fine apparrell , &c , but there hath beene but so much bestowed for his masters advantage , it is an argument hee hath spent it ill : so , when we see , there hath been so much health spent , so much time , and so much strength , in following our owne plots , and our owne worldlie businesse , without respect to God , not serving God , and men in our calling , as vvee should doe , and that there hath beene little time bestowed in praier , in reading , in making our hearts perfect with God , in taking paines vvith them , from day to day , I say , if wee looke vpon this bill of expenc●… , and consider how vvee haue bestowed our time , our health , our strength , our wits , from day to day ; and our speech ( for that is one price , that we haue in our hands , by vvhich we may doe good , it is as a bucket by which wee may draw from others , and likewise it is a spring , and fountaine , wherewith we may feede others , with the waters of life ) consider , how wee haue laied out all these things , and by that wee may know , how we are disposed to vse the blessings , we seek for at Gods hands , whether we seek them to bestow them vpon our lusts , or to spend those gifts to our masters advantage ; and , if we find we doe it for our owne lusts , in this case , I say to you go and amend your praiers , and God will amend your speeding . Wee must doe in this case , as an angler doth , when he hath throwne the bait into the river , if it stay long , and catch nothing , hee takes vp the baite , and amends it , and when hee sees it is well , he then continues , and waites : so we must doe in this case , if thou praie , and praie long , and haue not obtained the thing thou praiest for , looke diligentlie to thy praiers ; see whether they be right or no , if they bee not , amend thy praiers , and God will amend his readinesse to heare thee ; if thou finde , they bee sincere and heartie , mingled with holie desires , and not with carnall , and corrupt affections , then , let the baite lie still , that is , continue to praie , and to vvaite , and the Lord vvill come in due time . But this is not all , though that bee one thing , when thou art not heard , consider , if thou hast not praied amisse ; it is a common fault amongst vs , when we succeede not in anie thing , we attribute it to many other things , but not to our remisnesse , and carelesnesse in seeking to God : if a man want sleepe , if he finde sicknesse , and weaknesse , and distemper of body , he thinkes that he hath eaten amisse , and considers not whether he hath prayed amisse ; if a man haue miscarried in his businesse , he begins to thinke , whether hee haue not beene improvident , whether he hath not dealt foolishly ; whether hee hath not omitted such and such meanes , as hee might haue vsed , hee neuer thinkes whether he haue prayed amisse ; and that indeede , is the cause of our miscarrying , and not commonly the thing , which we attribute it vnto : for though God be not the immediat cause , you know hee is the great cause ; There is no ill , that he hath notdone ; and that which moues him is alway grace , and sinne ; that which moues him to doe vs good , is our obedience to him , that which moues him on the contrary , is neglect on our part . But , to answere further , suppose thy prayers bee right , yet , thou must consider this , that , when thou thinkest thou art not heard , thou art oft times deceiued , and therefore , you must rectifie that misconceit . As for example , sometimes , when we would haue the thing in one fashion , God bestowes the same thing vpon vs in another ; and therefore thou maist be deceiued in that : it may be a 〈◊〉 prayes earnestly , that he may haue a strong ●…dy , to do God service withall , it may be , that sicknesse of body makes him doe him better service , because it keepes him in more awe , it weanes him more from the world , and makes him more heauenly minded : you know the case of Paul , hee would faine haue had that lust taken away that is spoken of 2 Cor. 12. 9. and why ? surely the thing hee would haue had , was to haue his heart in a holy , and right frame of grace ; now , though Paul had it not that way , that hee looked for it , yet he had it another way , the Lord increased in him the grace of humility by it ; hee saw his owne weaknesse , and the power of Christ the more ; and when this was discovered vnto him hee was content . It is all one , whether a man bee preserved from the blow of an enemie , or haue a helmet given him to keepe it off ; it may be a man prayes for money , and for estate : if God provide meate and drinke , and cloathes immediately , in stead of this , is it not all one ? It may be another would haue a greater degree of conveniencie , for his dwelling house , and many other things : if God giue him a body able to endure that , which is more course , all is one ; as if hee were provided for more delicately : it is all one , whether a phisitian quench the thirst of his patient by giving him beere , and drinke , that is comfortable vnto him , or by giving him barberries , or somewhat else , that will doe the thing as well . It is all one , whether the Lord keepe an enemie from doing vs hurt , 〈◊〉 ●…at hee giues vs a strong helmet , a buckler , to keepe off the iniury from wounding of vs●… I might giue you more instances , though the Lord give thee not the thing in the verie manner that thou vvouldest haue it , yet hee vvill doe it in another manner . Secondlie , as wee are deceived in the manner , so we are deceiued in the meanes oft-times , in seeking to God. When a man praies , he pitcheth vpon such a particular meanes , and thinkes verily that this is the , way , or none ; it may bee , the Lord will finde out another way , that thou diddest neuer dreame of ; Paul prayed to haue a prosperous iourney to Rome , hee little thought , that when he was bound at Ierusalem , and posted vp and downe from one prison to another , God was now sending him to Rome , yet he sent him , and sent him verie safe with a great companie attending vpon him , he sent him it may bee in a better manner then hee himselfe would haue gone , and yet it was by such a meanes , as hee could neuer dreame of ; also you know , 〈◊〉 the A●…rian , he had pitched vpon a particular meanes , he thought the Prophet would haue surely , come forth and haue laied his hands vpon him , but to goe and wash in 〈◊〉 , he thought his labour al lost , and the request which hee made to the Prophet to no purpose ; for it was a thing that hee never thought of , it was a weake and poore meanes that hee made no account of , yet that was the meanes that God ●…ded : so I say , wee o●…t deceiue our selues , ●…itch vpon such particular wayes , and when these faile vs , and when wee haue prayed , that these meanes might be vsed , and God doth not vse them , we thinke presently , we are deceived . Ioseph thought verily Pharaohs steward should haue beene the meanes to bring the promise to passe , and after that , Pharaohs butler , he vsed as a meanes , hee desired him to remember him , & yet all this was not the meanes , but another , which he never thought of , which was a dreame of Pharaohs : the like was in the ●…se of Mordecai , deliverance came a strange way , a way that Mordecai never imagined . Abraham thought verily , that Ismael had beene the sonne of the promise , but God tells him he was deceived , Isaac was the sonne , in whom hee would make good the promise . So the Israelites thought that Moses should haue delivered them ; that it should haue beene presently true , that the yoake of bondage should haue presently beene taken off from them , but we see , God went another way to worke , he sent Moses away , into a farre Countrey , and the bondage was exceedingly increased vpon them . So that they thought they were further off now then ever they were before ; but , in truth , they were nearer : for the increase of the bondage , increased Pharaohs sinne , and made him ripe for destruction : againe , it increased the peoples humility , it made them to pray harder , and to cry more servently to God for deliverance , and so it made them more fit for it ; and at the last , Moses was more fitted to be a deliverer , after hee was so long trained vp , and was so much humbled ; so that when God seemes to goe a cleane contrary way , yet it is the next way , to bring it to passe . 〈◊〉 , it is a common thing with vs , we pitch vpon a certaine particular meanes , we thing such a man must doe it , or such a course must doe it , when the Lord intends nothing lesse . And the reason often is , because , if we should haue deliverance , many times , by such meanes , by such men , and by such wayes , we would attribute too much to the meanes : therefore , we see , when 〈◊〉 had a great army , the Lord would not doe it , it was too great for him , and therefore we see to what a small number he brought it : so , oft times , men thinke , oh if I had such a mans helpe ▪ or if I had such a meanes , it would doe the thing , it vvould bring the enterprise to passe : when we make too much account of it , the Lord , it may be , casts away that , which seemed most probable , and ( even as hee doth most of his workes , as he builds his owne Kingdome by the most foolish , and improbable meanes of all other , so ) often hee doth our businesse by such meanes , that we least dreame of : therefore be not discouraged . Suppose we pray , that such a great Prince should raise the Churches , that such a wa●…e , that such an enterprise , and proiect may doe it ; put the case the Lord will not doe it so ; are vvee then presently vndone ? and is there no helpe , because such a battaile is overthrowne , because such a King did not succeede , because such a Generall had not successe , acc●…ng to our expectation ? It may be , that is not the way , the Lord will helpe the Church after another manner , that vvee dreame not of ; and so for a mans selfe , hee hath businesse to bee done , or hee is in distresse , and would haue deliverance , and hee thinkes , this is the vvay or none , and therefore hee is earnest to haue it done : novv it is good , in this case , to leaue it to the Lord , to make our requests knowne to him ; and , when wee haue done that , to bee no further carefull , but leaue it to the Lord , to doe it his owne way : he is skilfull . If you take a skilfull workeman , and say no more to him but thus : Sir , I pray you , doe mee such a thing , if it were the bringing of water , or the setting vp of a building , it may bee , hee will goe away to worke , that thou knowest not what it meanes , and yet thou wilt trust him : why then wilt thou not trust God , and suffer him to goe his owne way ? and , when thou art crossed in that thing , wherein , it may be , of all others , thou wouldest not bee crossed , it may bee , it is the best way of all other to bring the thing to passe , that thou desirest . Againe , as wee are deceived in the manner , and the meanes , so likewise wee mistake the time : it may bee the Lord is willing to doe the thing , but not in that time , that thou wouldest haue him : when a man prayes to bee delivered from such a trouble , and such a distresse , and affliction , hee thinkes the time very long , and saith , he●… is not heard , because hee is not delivered presently ; wee would all haue the smarting plaister presently tooke off : but the Lord is wiser then wee , ( as the phisitian knowes what belongs to the patient better then himselfe , ) though hee doe it not presently , yet hee will doe it : therefore say not , thou art not heard , thou must take heede of taking delayes for denialls ; the Lord will deferre to doe the thing , yet hee will doe it , and doe it in the best season : for this is a generall rule , Gods time is the best time . When thou commest to pray for a thing , thou wouldest haue it done presently , and thou thinkest it is the best time , all the controversie betweene God , and thee is , which is the fittest time to haue it done ; thou thinkest , it may bee , presently ; God , it may bee , will doe it a yeare hence , surely hee is the best chooser , and wee shall finde it so : and therefore bee content to waite his leisure ; hee hath many ends , in deferring it , it may bee , to trie thy faith , ( as hee did the faith of the Canaanite ) and therefore hee would not heare ; it may bee to increase thy holinesse , to put thy heart into a better temper , and therefore hee deferres longer : hee meant to doe that for Iacob , that hee did , yet he suffered Iacob to wrastle all night , and yet he would not doe it , till the instant of the morning appeared : so it was with Daniel , the answere went forth when hee began to pray , yet hee would 〈◊〉 him instant , and continue in prayer ; so , I say , the Lord hath many ends why hee deferres , let vs bee content to take his owne time . Last of all , consider this , when thou seekest to the Lord , to haue any thing done , it is possible , that it may crosse some other passage of his providence ; and in this case thou shouldest be content to bee denied . But , you will say , why may not both bee accommodated ? I answere , so they shall , though thou se●… not how ; it is not with God , as it is with man : if a man doe a good turne to one , if two become petitioners , hee must needes doe an ill turne to another , but God composeth all for the best . As for example , David desired much to build a Temple , the Lord had another end , hee had resolved in his providence , to make Salomon the builder of it ; indeede this was much better for David : for what more had David gotten , if hee had done it ? the Lord gaue him as full a reward , as if hee had done it : for hee tells him , that for that purpose of building him a house , hee would build him a house : so●… David hath his end , to the full , though Salomon built the Temple . So for Israel , the Lord kept the Canaanites among them , but it was for their profit : there are some passages of Gods providence , that if wee knew , wee would yeeld to this , that it were better , that it should bee so , then otherwise , and therefore it is better , in some case , that wee should bee denied . ' And so I conclude for this time . FINIS THE THIRD SERMON . 1. THES . 5. 17. Pray continually . NOvv vvee proceede to that vvhich remaines , something more vvee might adde , for the ansvvering of this , for the time of Gods granting our petitions , and for the measure , vvee touched it the last day a little . For the time , wee are deceived ; in that vvee thinke , vvhen God deferrs , he denies ; for many times God deferrs for speciall reasons , and yet he grants the request , in the fittest time for vs , as the phisitian knovveth the fittest time to giue the patient phisick of one kinde or another ; and in this wee must yeeld to God ; as hee doth all his workes in the fittest time , so he grants our petitions in the fittest time ; there is an appointed time for any deliverance to be granted , for any blessing , for any comfort , that wee neede , and haue at his hands . Now , if our selues were iudges , wee would haue things done for vs in the most convenient time , we would haue the smarting plaister pulled off , before the wound bee healed , whereas it is i●… best for vs to haue it kept on : Bel●…ved , you shall finde , that God divides betweene Sathan , and vs , in this case , as we see Rev. 2. 10. Sathan shall cast some of you into prison , and you shall be there for ten dayes : it was not so long as Sathan would haue had it , it may be , he would haue had it ten and ten too ; nor againe , it was not so short , as they would haue had it , but God sets downe the time betweene them both , and therefore we must rest vpon him , and thinke that many times there is great reason , why we should be deferred when wee aske things at his hands , and you shall finde hee deferres for one of these causes , for the most part , Sometimes , for the tryall of our faith ; as , wee see , he deferred to grant to the woman of Canaan , although he did meane to grant her request , yet he deferred long , that hee might put her to the triall ; and , you see , shee was no looser by it , but when she held out in her prayers , she had her request granted to the full . Sometimes , he deferres to grant it , that wee may be more humbled : as you know , Paul prayed earnestly , but God tolde him , that he would deferre him , because he needed more humility : so he deferred to grant the request , that the men of Beniamin put vp to him , when the cause was iust , and God intended to helpe them , yet they fell before their enemies twice , though they fa●…ed , and prayed , his end was , as we see in the text , that they might be more humbled , that their hearts might be more broken , that they might be more fitted to receiue it . Againe , sometimes God deferrs , that we might bee more able to vse those blessings that hee meanes to bestow vpon vs : so hee deferred to raise Ioseph to preferment : so he deferred to bring David to the Kingdome , that those afflictions that they indured might the better fit them to enioy so great prosperity , as he had provided for them afterwards . And lastly , he deferrs that he might set a higher price vpon his blessings , that hee might inhaunce the price of them ; as the fisher drawes away the bait , that the fish might follow it the more ; so God withholds blessings , that we might haue a greater edge set vpon our desires , that we might pray harder for them , that we might prize them more , when wee haue obtained them . Now , as he doth thus for the time , and as we are often deceived in the time , in taking delayes for denialls ; so likewise wee are often deceived in the measure ; many times God grants the things that wee would haue , but , because wee haue not so large a measure as we expect ; therefore we thinke we haue not it at all , and that the Lord hath denied vs our prayers , when indeede he hath not : for a lesser measure , many times , may serue as well as a greater ; as God saith to Paul , my grace is sufficient for thee ; though the temptation doe abide vpon vs , if there be sufficient grace to keepe vs in a continuall conflict , and warre against it , if there be sufficient grace to obtaine pardon , to vphold , and to comfort vs in it , it is sufficient , it may bring vs to heaven , we haue a deliverance from it , even when wee seeme not to be delivered ; though we haue not so full a victory , as we would haue , yet that grace may be sufficient . You shall see this almost in all the things we haue occasion to request , at Gods hands , that a lesser measure may serue as well as a greater . Take it first in outward things . A little wealth may serue , as well as great revenues : as in Psal. 38. 16. A little that the righteous hath is as much as great revenues to the wicked ; because a little , when God shall fill it with his blessings , it shall serue the turne as well ; but , if a man hath great revenues , and God blowes vpon them , and leaues an emptinesse in them ; if a man haue great revenues , if he haue great outward comforts , yet , if there be an emptinesse , if there be a vanity in them , if they be as the husk , without the graine , as the shell , without the kernell , as they are often ; though there be a great bulke , and they seeme very fit to comfort vs , yet they will doe vs little good ; whereas a little , on the other side , will doe much good : for in this case it is as it was with Manna , those that had little , yet they had sufficient , and those that gathered over , yet they had never a whit ●…he more , that is , for their vse and comfort ; you know , the little , that Daniel had , it nourished , and strengthened him , as much as the great portion of the Kings meat , that others had ; and therefore a little , in this kinde , may serue as well as much . And so likewise , a little grace may be so vsed , and improved , that it may inable you to doe much , it may preserue you from sinning against God , as well as a great measure : for the confirmation of this looke to Rev. 3. 8. which is a notable place for this purpose , it is said there to the Church of Philladelphia , thou hast a little strength , they had but a little strength , and yet you see there what that little strength did : thou hast but a little strength , and yet thou hast kept my word , and hast not denied my name : there were but two things for them to doe , to keepe his word , and to be kept from running out to the denial of his name , and other sinnes : now the little strength they had , was sufficient for these ends : so that , we see , hee findes no fault with that Church ; other Churches , that had more strength , it may bee , they fell into greater sinne●… : but this is a rule which is true , you will finde it true in all observation , through the Scriptures , that , sometimes , those that haue great grace , yet they may fall into great sinnes , that they may be subiect to some strong prevailing lust ; as David , you know , had great grace , and yet , we see , hee was subiect to great sinnes together with it . And againe , a man may haue but a little grace , and yet that little grace may bee so ordered , and husbanded , and improved , that that little grace may keepe him from sinne , more then the other : this must bee warily vnderstood , not but that great grace enables a man to doe greater workes , then the other ; it enables a man , in the ordinary course , to resist greater temptations , more then lesse grace , but yet , ( I say for our comfort , that ) though a man haue but a little strength , yet , a●… it is said there in the same place , Rev. 3. in that little strength , I haue set a doore open to thee , it opened the doore of heaven wide enough , so that no man could shut it . And as we say for grace , so like wise for gifts , smaller gifts , meaner gifts may serue the turne , many times , as well as greater gifts : for , you know , a little finger , a small hand may serue to thread a needle , as well as a greater , and , it may be , will doe it better ; for , in the Church there are varieties of operations , and variety of functions , and meaner gifts may serue for the discharge of some operations , of some services for the Church , as well as greater . And therefore , as there are variety of functions , so there are variety of members , some stronger , some weaker , and the weaker may serue , in some cases , as well as the stronger ; a little barke may doe better in a small river , then a greater ship ; so a man that hath but meane gifts may serue meane capacities , as well as greater , and better : and therefore thinke not that things are denied . when the thing is granted , not in such a measure . And lastly , to bee faithfull in a little gift will bring as great a reward , as to be faithfull in greater : thou hast beene faithfull in little , may make a man ruler over much , and may bring a great increase of the talents after . Therefore let not a man be discouraged , if he haue not so great a measure as others haue : so likewise if a man desire patience , and strength to goe through all variety of conditions , through all the troubles hee meetes with : sometimes the Lord layes a great burthen . vpon a mans shoulders , and giues him great strength to beare it ; sometimes againe he giues but a little strength , but then hee proportions the burthen to it ; and is it not all one , whether the burthen be great , and the strength answerable , or the burthen be lesse , and the strength little ? sometimes he takes away calamity , sometimes he layes it vpon a man , and giues him as much strength as will beare it , and that is as good , as if it were removed ; else , what is the meaning of that , you shall haue an hundred fold with persecution , but that you shall haue so much ioy , and strength in persecution , that it shall be all one as if you wanted it ? so we see Heb. 5. 7. when Christ prayed for deliverance , in that great houre of triall , the text saith , he was heard in the things hee feared , and yet , we see , the cup did not passe from him , because hee was strengthened to beare it , and so it is in this case ; and so much shall serue for a full answere to that , that we be not mistaken in iudging our prayers not to be heard when they are heard . And now , Beloved , what remaines , but that we set out selues to the duty , to doe that we are exhorted vnto here , namely , to pray continually , that is , to pray very much , to keepe , at least , a constant course in it ; for , if we doe neglect it , we doe but ●…ob God of his mercies , wee take them without his leaue . Againe , we are guilty of the sin of vnthankfulnesse : for we ought to giue thankes in all things : againe , we neglect his worship ; for you know prayer is a part of his worship , and the neglect of it from day to day , or at any time , when we omit it , is a neglect of that worship , and seruice we owe vnto him . Againe , we suffer sin ●…o lie vnforgiven , which is very dangerous , we depriue our selues o●… blessings , and bring a curse vpon our selues , and we suffer our hearts to grow hard , and to be distempered : for , from our neglect of prayer comes that deadnesse of spirit , that worldly-mindednesse , and vnapt●…esse to pray , to heare the word , and ●…o keepe the sabboth ; what else is the reason of it , why those that haue bee me forward , and zealous professours , in former times , haue lost their light , and are fallen from their place ; I say what is the reason of it , when they were sometime servent in spirit serving the Lord ? That fire was not kept aliue with the fuell of prayer ; and when they declined from that pitch , from that degree of faith , which they had obtained , you shall finde it commonly to arise from remisnesse in this duty : therefore we say to such , repent and amend , and doe your first workes ; that is , vse your former diligence , renew that , and that will renew grace , and strength againe : therefore take heede of being negligent , and remisse in this duty . We haue great cause to be incouraged to it , for there is not a faithfull prayer that wee make shal be lost , but they come vp into remembrance ; and therefore you must consider with your selues , not onely what you doe for the present , but what stock of prayers you haue layed vp ; you know a man may haue much , in bils , and bonds , as well as in present money ; so there is a certaine stocke of prayer , a certaine treasure layed vp , that shall not be forgotten . The husbandman lookes not onely vpon the graine that hee hath in his garner , but he lookes vpon that which is sowne , though it be out of his hands , yea he reckons that the better of the two ; so those prayers that haue beene sowed , it may be , many yeares agoe , are such as will bring in a sure increase : therefore let vs be exhorted to be constant in this duty , to be frequent therein , to continue in it , watching thereto with perseverance . And now we haue dispatched this , wee will come to answere some cases of conscience that fall out in the performance of this duty , which are divers . First , this is one ; what shall a man iudge of his prayers , when they are accompanied with wandring thoughts , whether those prayers are such as God wholly refuseth , or what he is to doe in such a case , when he is subiect to wandring thoughts , to vanity of minde , and distemper in the performance of that duty ? To this I answere , that wee must distinguish of the cause whence these wandring thoughts a rise . Sometimetimes they arise , not so much from our owne neglect , as from weaknesse , from temptation : and in such a case , God layes them not so much to our charge : as , for example , one that aymes at a marke , and doth his best to hit the marke , yet , if hee hath a hand , or an arme , that hath the palsey in it , or if one iogg him while he is about it , the fault was not so much in him , it was not want of good will to doe it , nor want of diligence ; but , either it is his weaknesse , or it is an impediment cast in by another : so it is in this case , this wandring of minde proceeds from a naturall infirmity , and imbecillity that hangs vpon the nature of man , which is not so able to keepe it selfe close to such a spirituall businesse ; and thy God considers : for he is wise , and kno●…es that we are but flesh . When a weake servant goes about a businesse , though hee doe it not so well as a stronger , yet a man is wise to consider , that the servant is but weake : the Lord considers the naturall weaknesse that we are subiect vnto ; and he deales mercifully with vs , in such a case : for herein a man is as one that hath a bow in his hand , but he hath a palsey arme , and therefore he cannot keep it steddy , though he haue a min●… to doe it . But the other case is , when he is iogged in his shooting by another , that is , when Sathan interrupts him , when he is diligent to hinder him in such a dutie ; in this case , God chargeth it not vpō him , and doth not cast vs off , nor reiect our pray ers , because of that : but , on the other side , when this wandring of minde shall rise from meere negligence , on our part , from profanesse , from want of reverence , because we doe not intend holy duties as we ought , we come not to them with that conscionablenesse , with that carefulnesse as we should doe ; in this case now , it is a great sinne , this moues the Lord to anger , when we performe the duty in that manner , when we doe not so much as set our selues about it with our strength , but suffer our mindes to wander without any resistance . Or secondly , when we our selues be the cause of it by admitting of loose thoughts , by suffering our selues to be worldly minded , by suffering an indisposition to grow vpon vs , and not labouring to resist it , and cast it off againe . You know , when an instrument is out of tune , if the lesson be never so good , that is played vpon it , yet it is vnpleasant because the instrument is out of tune ; and whose fault is that ? so , when thou commest to God , and sufferest thy heart to be distempered before and doest not looke to keepe it in order ; that i●… thy sinno , as well as thy profanes , and neglect in the very time of the performance : and , by this you may 〈◊〉 , how to iudge of wandring thoughts in the performance of this duty , and likewise you may see how to prevent them : the way to prevent them , is to keepe our hearts in tune before , to haue them ready , as , the wise man hath his heart at his right hand , that is , he hath it ready when he hath it to vse . When a man is to vse his horse , he doth not suffer him to runne vp and downe in the pastures wildly , but will haue him vnder bridle ; so we should keepe our hearts in frame , that they may be ready to doe vs service in such a holy dutie , when wee haue neede of them . Secondly , we must be diligent , when we come to performe the duty , that , though our mindes doe wander , yet we may be ready to recall them presently , to set our selues to it with all diligence : so much for answering of this first case . The second case is , what a man is to doe , when hee findes a great indisposition to prayer , such a dulnesse , and deadnesse in him , that hee knowes not how to goe about the duty , and hee thinkes , if hee doe it , it were as good bee vndone . To this I answere briefly , that in all such cases , a man is bound notwithstanding to performe it , let his heart bee never so much out of temper , let there be never so great a dulnesse , and deadnesse of spirit vpon him , yet hee is bound to doe it . But you wil say , why , but I am altogether vnfit . I answere , that a man by setting himselfe vpon the worke , shall gather a fitnesse , though he were vnfit at the first : you know , members , that are benummed , yet by vsing them , they get life , and heate , and come , in the end , to bee nimble enough ; so it is with the heart , in this case , when it is benummed , the very vsing of it makes it fit for the duty : You know , wood , though it bee greene , yet , if it be long blowed , at the length , it will be dry , and take fire ; so it is with the heart , a man may be long about getting it on the wing , yet , with much adoe , he may doe it , and therefore he ought to doe this duty in such a case ; yea , so much the rather , because there is never more neede of calling vpon God , then at such a time : for then a man lyes most exposed to temptation , then , if any sinne come , he is ready to bee overtaken with it , he is vnfit for any thing ; and therefore , if ever he haue neede to call vpon God it is at that time . But you will say , it may be , God will not accept it ? I answere briefly , if a mans heart be so indisposed , that , when he hath done all he can , yet hee can get no life , hee can get no heate in the performance of such a duty , yet God may accept that prayer , as well as that which is most servent : And that you may vnderstand this aright , you must take it with this distinction : This dulnesse , and deadnesse in prayer , it comes from one of these two causes . One is , when God withdrawes his owne spirit , that is , withdrawes not his spirit altogether ; ( for there may be a helpe , when we perceiue it not ) , but when hee withdrawes the liuelinesse , and quicknesse of his spirit , and in this case , if wee doe our dutie , if wee doe the best wee can , the Lord doth accept it , though hee hath not vouchsafed such inlargement of our hearts , though hee haue not powred out his spirit vpon vs , in the performance of the dutie , as at other times , but he giues a secret helpe , that perhaps we feele not , nor perhaps is so great as at other times ; yet I say , when it ariseth from his owne withdrawing of that fitnesse , & we are not negligent , but we doe our best , in this case , God accepts the will for the 〈◊〉 , as wee haue often said to you : that rule alway holds good , when the impediment is such as we cannot remoue , when the dulnesse of spirit is such as it is not in our power to remoue , when wee haue vsed our vtmost diligence , in that case it is no hindrance : and therefore it is a great comfort vnto vs , that we haue vsed our diligence in this duty , when we haue vsed our best to quicken our hearts , though it be not done , yet God accepts our prayers , as well as if they were performed in a more liuely and fervent manner . The next case is what a man is to doe after ▪ he hath committed some great sinne , after he hath wounded his conscience , whether then , not withstanding , he must come , & keep his constāt course in prayer , morning , & evening , whether he shall be so bold , as to come into Gods presence afte●… he hath so exceedingly offended him . To this I answere , that a man is bound , ( notwithstanding any sinne that he hath committed , be it what it will be ) to keepe his course constantly in prayer , and not to omit it , not to keepe off , not to deferre it . And my ground for it is , because this is a duty , it is a charge that God hath layed vpon all , to pray continually ; that is , at the least twice a day , as we shewed before , to keepe a constant course in it : now , it is certaine , our failing in one thing , must not excuse vs in another . When the dute lyes on vs , wee haue no dispensation to be negligent in it ; and therefore we are bound to doe it . Againe , consider this , that a particular offence doth not offend so much , as if we grow strangers to God : as if we grow to a generall rebellion against him . As , put the case , a childe commits a great offence against his father , yet , if hee runne away from his fathers house , and grow a stranger to him , that is more then the particular offence : for a generall rebellion must needs be more then the particular , and to giue over calling vpon God , to breake off that course , to grow a stranger to him , to runne away from his house , and ( as it were ) to be ready to giue over all his ordinances , & a constant course of obedience to him , this is a generall rebellion , & is worse then the particular ; yea such carriage , after sin committed , moues God to anger more then the sin it selfe ; as , many times , the contemptuous , negligent , rebellious carriage , after an offence , moues a mast●…r , a husband , or a parent more , then the particular failing though it were exceeding great . Besides , consider , when a man commits a great finne , he makes a great gap in his conscience , he makes a great breach there , and will you haue that breach lye open ? is not that very dangerous ? is not that the way to bring in more ●…in , and to suffer those good things that are in the heart to steale out ? I will giue you but one instance for this : You see , St. Peter , when he had committed a great sinne , in denying his master , and forswearing of him too , yet , because he came in presently , and repented , and sought pardon , ( as you know hee did ) you see , hee was preserved from running into further arrerages : for hee made vp the gappe , hee made vp the breach . We see , on the other side , when David had committed that sinne with Batb●…eba , and did not come vnto God , as he should haue done , to keepe his constant course in sacrificing vnto him , in repenting , and renewing his repentance , and praying to him , you know , how many sinnes he fell into : and likewise , that was the case of Salomon , you know , to what a height hee grew , by not comming vnto God , at his first failing : and therefore , I say , there is reason , that wee should doe it , though the sinne bee great , wee ought to come in , and to keepe our course constantly . But may I not stay till I bee more fitted , till my heart bee more softened , and more humbled ? Beloved , to st●…y in this case is dangero●… ; for the heart commonly growes more hard in continuance ; the conscience is more tender , immediately after the sinne is committed , then it is afterwards ; and when thou stayest for more humility , thou findest lesse ; and therefore , while the wound is greene , and when the fire hath taken newly holde , it is then best to quench it , before the wound be festered , before it hath continued long ; for the heart will grow worse , and worse , as it is Heb : 3. 12. Take heede that you be not hardened through the deceitfulnesse of sinne ; the meaning is this , when thou committest a sinne , you thinke , if you stay a weeke , or a fortnight , or a moneth , you shall come in as well as at the first ; no , saith the Apostle , while it is to day , come in , that is , doe it presently , for sinne will deceiue you , it will harden your heart before you bee aware , it will make a distance betweene God , and you , it will take you off from him , it will leade you further on ; and therefore take heede , that your hearts bee not hardened through the deceitfulnesse of sinne , that sinne doe not deceiue you , and it will doe it before you thinke of it : and therefore in this case you should doe as you doe with waters , when waters breake out a little , it is best to stop them presently ; if you suffer them , they will make the breach greater , till at length , you be vnable to stop them ; so in this case , when you have committed a great sin , come in speedily . But you will say , what shall a man come into Gods presence , who is most holy , after he hath defiled himselfe with some great sinne , is not this an vnreuerent thing ? I answer briefly , it is very true , if thou be bolde to come into Gods presence with the same d●…sposition , wherewith the sinne was committed , with a minde so fashioned , and so framed , in that case thou doest exceedingly provoke him , this is a very high degree of pro●…unesse : and therefore , when we say , thou must come in , and keepe a constant course in prayer notwithstanding , the meaning is , you must come in with a disposition turned aside from your sinnes , and brought home to God , with a minde to abhorre that which is evill , and to cleaue to that which is good ; there must bee this conversation of the minde to him , thou must not come in with the same disposition , that must be altered . So much shall serue sor the answere to this case . Another case is whether wee may vse a set forme of prayer ? and likewise whether it bee sufficient ? I need not say much to you ; for I thinke there is none here that doubt of it , but that a set forme of prayer may be vsed : you know , Christ prescribed a forme , you know , there were certaine Psalmes that were prayers that were vsed constantly ; and therefore there is no doubt but that ▪ a set for me may be vsed , wee haue that example for it : And in the Church , at all times , in the primatiue times of the Church , and all along to the beginning of the reformed ti●…es , to Luther , and Calvins 〈◊〉 , ●…till , in all times , the Church had set formes they vsed , and I know no obiection against it of weight . One maine obiection is this : That in stinted prayer the spirit is streightned , when a man is tyed to a forme , then he shall haue his spirit , as it were , bounden , and limited , that he cannot goe beyond that , which is prescribed ; and therefore , say they , it is reason a man should be left to more libertie , ( as he is in conceived prayers ) and not tyed to a strict forme ? To this I answere , even those men , that are against this , and that vse this reason , they doe the same thing daily in the congregation : for when another prayes , that is a set forme to him , that heares it , I say , it is a forme to him : for put that case , that he that is a hearer , that heares another pray , suppose that his spirit bee more inlarged , it is a straightning to him , hee hath no libertie to goe out : he is bound to keepe his minde intent vpon it ; and therefore , if that were a sufficient reason , that a man might not vse a set forme , because the spirit is streightned , a man should not heare another pray , ( though it be a conceived prayer ) because , in that case , his spirit is limited , it may be , the hearer hath a larger heart , a great deale , then he that speakes and prayes ; so that there is a bounding , and streightning , and a limiting of the spirit . And therefore that reason cannot be good . Againe , I answere , though the spirit bee limited , at that time , yet he ha●…h a libertie , at other times , to pray as freely a●… hee will in private ; and there●…ore he is not so tied , but , though , at that time , he be , yet it is no generall tie ; at another time , or immediately after , he may be as free as he will in secret . Aga●…ne , I answere , it is not a tye , and a restraint of the spirit , because there is a tye of words ; for the largenesse of the heart stands not so muc●… in the multitude and variety of expressions , as in the extent of the affection : now then the heart may be very large , for all that ; though he be tyed in words , yet there is not a tye vpon the affection , that may be extended more , in putting vp the same petition , when another mans is more streightened ; therefore there i●… no tye , and limit vpon that . And this is enough to satisfie that , that a set for me of prayer must be vsed . But now , if you aske ; whether that be sufficient ? whether a man may thinke , if hee haue beene present at publique prayer , ( which is a commendable thing to vse it constantly ) I say , whether that be sufficient ? My Beloved , this is a matter of some moment , to consider what we ought to doe in this case ; for we may be deceived in it , and I answer plainly , it is not sufficient : a man that i●… diligent in publique prayers , that keeps them morning and evening ; if he thinkes now hee hath discharged his duty , he is in a very great error : and this is the reason , because they are not sufficient . Indeed , they are to be vsed ; for God is worshipped in them , and it is a more publ●…que worship ; and when God is honoured before many , as a man , when there are many spectators , more honour is done to him , it is a greater honour ; so it is when men ioyne in this worship . And many other reasons there be , but that is not the thing , I am now vpon , to commend it to you ; but , I say , it is not sufficient , although it ought to bee done , because there are many particular sinnes , which cannot be confessed in publique prayer , there are many particular wants , which in publique prayer you cannot vnfold , and open , and expresse vnto the Lord. Againe , the end of a set forme of prayer is to be a helpe for the private , ( for the publique it is another case ) a helpe that one may vse that is yet exceeding weake : a childe , that cannot goe , may haue such a proppe , but we must not alway bee children , we must not alway vse that helpe . Besides , we must consider this , that there is no man , that hath any worke of grace in his heart , but he is inabled in some measure to pray , without a set forme of prayer , hee is able to expresse his desires to God in private , one way , or another : there was never any man , in any extreame want , but he knew how to expresse himselfe , where he had libertie to speake : so it is in this case . Besides , the spirit of a man hath greater libertie in private ; there a man may powre forth his soule to the Lord , as Ha●…a saith , 1 Sam. 1. which in publique , he cannot doe freely : there are many particular mercies , which he hath cause to be thankfull to God for . Besides , there is a particular paines that a man is to take with his heart , from day to day , which , in the publike common petitions , he is not able to doe : for , Beloved , know this , that the prayer , that is required from day to day , is not so much the performance of the dutie , the doing of the taske , but the end is to keepe the heart in order ; for , if sinfull lust grow vpon it , and 〈◊〉 , and worldly mindednesse , the end of this duty is to worke them out againe , to renew repentance againe ; and , when there is a forgetfulnesse of the covenant , when grace growes weake , when good desires begin to languish , to renew , and recover them , to put fewell to them : and this is not done by the performance of the publ●…ke onely ; and therefore , I say , though you performe it in your families , and meete in the congregation , you must not thinke that this is enough , you are bound to a private performance of this duty . Againe , this is another case , what a man is to doe in the private performance of this duty , whether he be bound alwayes to vse his voice ? whether he be bound alwayes to vse such a kinde of gesture ? I answer this briefly , ( for there is no great difficulty in these things , and therefore I p●…sse them over ) for the gesture in publike , there is more heede to be taken of that ; because it is a publike and open worship of God ; and therefore in publike the g●…ture is alway to be reverent . You know how often it is repeated , ( in the olde testament especially ) that they bowed downe , and worshipped still , Christ looked vp to heaven , Paul kneeled downe , and the rest with him , and prayed ; and many such like expressions you haue mentioned in the Scriptures : where you haue prayer mentioned in publike , still you shall finde an expression of some reverend gesture , and when we appeare before the Lord in the publike performance of this dutie , especiall care must bee taken hereunto in the private , the case is different ; there variety of gestures may be vsed . I doe not see , but all variety of gestures may be vsed ; there are many examples for walking , and lying , and sitting ; onely this is to be taken heede to , that , even in private , as farre as may be , the gesture be such , as may both expresse the inward reverence in the heart , and of the outward man ; but there i●… a libertie in that : I thinke this is the best rule in private , that the gesture bee vsed , that doth most quicken , and doth helpe the duty most . Some gesture may bring a dulnesse , and in disposition , when another may quicken the body , and make it more ●…it for prayer : sometimes lying is inconvenient , and sometimes more convenient ; and therefore , in this case , the best rule is , to vse that ge●…ure , which quickens most , which helpes most the duty : some gesture may breede a wearinesse in the body , some may breede a dulnesse , some are painfull to the body , all this is a hindrance to the duty , when the change of it may quicken and helpe . Now for the voice , I say , for that ( as for the sture ) it is not simply required : for God is a spirit , and he will be worshipped in spirit : men , that haue eares , and bodies , they must haue men speak to them , but God , that is a spirit , delights in that , which is like himselfe ; and therefore all his eye is vpon the inward behaviour of the spirit . Besides , the spirit may speake to God , when the voice doth not ; as , you know , the Angels speake to God , and they speake one to another . The Schoolemen haue great disputes about the speech of Angels , but this they agree in , that one Angel speakes to another after this manner ; when any one hath a conceit , in his minde , of any thing , with a will that another should vnderstand it , and that God should vnderstand it , that is enough for the expression of it ; so it is with the spirit of a man , when he hath such a petition in his heart , in his minde , and there is a desire in his will , that God should vnderstand that petition ; that is an offering it vp to the Lord , it is as true a speaking to the Lord , as when you deliver it by an outward voice : for the spirit agrees with the Angels ; as it is a speech , and as they speake one to another , and to the Lord ; so doth the spirit of man ; though , indeede , the tongue be to be vsed , as it is Iam. 3. 9. there with blesse 〈◊〉 God ; and therewith should we pray among others , and before others ; and speake before others : but when there is any cause to vse the voice , in private , it is this , as farre as it may quicken the heart , ( as I said of gesture ) and as farre as thereby wee may keepe our thoughts from wandring . If the voice were not vsed , perhaps , thoughts would be subiect to more wandring , and we should not be ready to take notice of them ; but they would slip before we are aware ; & therfore , when the voice is vsed , it must be to keepe in the thoughts . In some cases , to omit the voice , is more convenient when it may draw any other inconvenience , but that is left to every mans particular case ; as 〈◊〉 shall finde the vse of it to ●…inder him , or further him . And so much shall serue for this Case . FINIS THE FOVRTH SERMON . 1. THRS . 5. 17. Pray continually . ANother case of Conscience ( in the businesse of prayer , is ) wha●… a man is to doe , when hee is in streight of time ; by reason of som●… w●…ighty b●…nesse , that requires a 〈◊〉 and sudden dispatch , and giues him not the leisure and liberty , that otherwise he might haue had ? To this I answer , you shall find , that i●… Scriptures , the prayers of Saints haue beene sometimes larger , and sometimes shorter . Our Saviour Christ , you know , sometimes spent a whole night in prayer ; Surely he did not take so much time alwayes , and , no doubt , wee haue libertie sometimes to be larger , sometimes shorter , according as our occasions will permit . But yet this you must remember , that though the businesse be great , yet that businesse , that concernes the salvation of ou●… soules , and the worship of God , is greater : And therefore , except it bee a true strait , this is still to be preferred ; for it is a businesse of greater moment ; and therefore you must giue a iust weight to your businesse , and not to suffer every small businesse that ▪ comes in to thrust out this dutie : for here you keepe not the due proportion , but neglect the greater , and take the lesse . Besides , doe you not say , when you haue great businesse in hand , that a man must haue a dining time , and a sleeping time , & c ? Why may wee not say as wel●… ? A man must haue a praying time ; is it not as necessary ? You know what Iob saith ▪ you know the course that ●…e kept in reading the word , ( for that is cleerely meant in that place ) It was more precious ●…o him then his appointed food : that is , he had rather omit his vsual●… meale●… , ( for that he meanes by his appointed food ) then to omit a constant course in performing those holy duties : Therefore , I say , it ought carefully to be tooke heede of , that we omit it not , except it be a very great streight ; if it be , we may be short in it , ●…od tyes vs not so exactly : you see therein are not rules set downe in the Scriptures , wherein we are tyed precisely to such an houre , to such a time , but God , in mercie , and in wisedome , hath left it to our liberty : onely , you see , this is the command , Pray continually , doe it exceeding much , at the least , keepe a constant course in it , as wee heard before , but you may bee shorter in it . Now let these foure Cautions be observed . First , take heede that this straightning come not from your ill husbandry , that is , from your ill husbanding of time ; For , if a man were carefull to redeeme time before , it may be , he neede not be put to such a strait , as he is at that time , when he is to performe this duty : suppose you haue a iourney to goe , that requires so much time , and you must be gone early , you may so husband the time before , that you may get time for your iourney . And for the performance of this duty , and so for other businesse , as I said in the morning , when you should sequester your selues to performe this duty of prayer , take heed that you be good steward of your time , that you husband it well . And likewise , this is another part of husbanding your time , that you let not that , which is very pretious , goe for things of small moment , for that is ill husbandry . You should redeeme the time , and buy it with the losse of something . You haue time to bestow in the waighty businesse of your calling , in things that belong to the good of man , much more should you in this that belongs to the worship of God : And therefore , if it may be , redeeme it with some losse ; so you ought to husband it , otherwise you redeeme not time as you ought . This is the first Caution that ought to be observed , to husband and redeeme the time well . The second is , if we bee straitned at any time , recompence it an another time : for if it be not a feigned excuse and pretence , if you be straitned , when you haue libertie , you will bee carefull to spend mo●e time in it ; by that you shall know your sinceritie in it , that it is true , and that it is not an excuse , and a putting off . Moreover , another Caution to be observed is , that you take not too much businesse vpon you : if you be straitned with businesse , and therefore cannot be so large in the performance of this duty , as otherwise you would , if you take not too much vpon you , your selues are the cause of it : And therefore , he that takes lesse , he that spends more time in the things that belong to salvation , he hath made the better choise ; As Mary made a better choise then Martha , though her imployment were good . Likewise , as you must not pester your selues with too much businesse , so likewise you must take care , that your mindes be not too much intent vpon them ; for too much intention of mind vpon businesse , causeth distraction in prayer , and causeth vs post over over the dutie , as well as too much businesse : when a mans minde shootes it selfe too farre in businesse , when it is too much occupied about it , when it is too much intent , when the soule cleaues too fast vpon the busines , and cannot loose it selfe to the performance of spirituall duties , which require freedome . The last Caution is , that the strait rise not from diffidence in God , and confidence in the vse of the meanes ; for , it falls out oft times when wee haue businesse of moment in hand , there is a turning , and posting from one creature to another , from the vse of one meanes to another , that we cannot get time in prayer , not so much for want of time simply , but because we minde the meanes too much , we intend them too much , we doe not trust God enough with the businesse , if wee did , wee might spend lesse time in them , and more in seeking to him . So much for that case . Another case of Conscience in this businesse of calling vpon God is , what a man is to doe for the vse of the meanes , for when we are bid to pray and seeke to God , that is the ordinarie question ; But may wee not vse the meanes too ? To this I answere , That prayer is so farre from excluding the meanes , that it includes them ; for , if the desire be servent , when we desire any things at Gods hands , it will make vs diligent in the vse of the meanes , to vse a convenient diligence ; as it will make you earnest in seeking to God , and in putting vp your requests to him : for , if a man shall pray , and bee negligent in the vse of the meanes , I will be bolde to say it , it is but like the desire of the sluggard , that is a languishing , ●…ting desire : He desires , but his soule hath nothing ; hee desires , but hee putts his hand into his bosome ; The desires , which you expresse , when you pray , they are not servent , they are not earnest , if you bee remisse in the vse of the meanes . Hee that desires grace , desires strength , against sinfull lusts , and temptations , and yet is remisse in the vse of the meanes , by which grace should be increased , and strength gained , to resist those corruptions , and temptations ; Certainly those desires are but vaine desires . Besides , it is an an argument that wee trust not in God , That wee make not accompt of our prayers , except wee bee diligent in the vse of the meanes ; therefore wee are farre from excluding them : for , if you seeke to God , and trust to your prayers , and thinke that they will prevaile with him , it will worke this effect , That you will bee carefull to vse such meanes , as God hath ordeined to bring the thing to passe . Even as , if a man seeke to a Phisitian , to such a Phisitian , that hee trust ▪ to , into whose hands hee would put his life ; When this Phisitian prescribes such a course , such a dyet , and such a thing to bee taken at such a time , the more hee rests vpon the Phisitian , the more carefull hee will bee to obserue his prescription , and rules : And so , in this case , the more you rest on God , the more carefull you will be to vse such meanes , as hee hath appointed , when hee hath said , these , and these meanes are to bee vsed . In this case , I say , it is a signe your prayers are more to purpose , when you are diligent in the vse of them , when you dare not sleight nor neglect them . Againe , you must consider this , that , when we pray , at anie time , wee doe not pray to haue any thing done without meanes , but we pray to haue a blessing vpon the meanes , but we pray , to haue a blessing vpon the meanes , and , if we pray for a blessing vpon the meanes , our minde is not that they should bee omitted ; for , you see , God doth all things by second causes , he saues us not without our selues , that is , he vseth vs as instruments , he doth everie thing by men , and by creatures , and by meanes , and the end of our praiers is , not to haue them done without meanes , but to haue a blessing vpon them . But that that is chieflie to be observed to cleare this point to you is this ; That praier is not the onelie meanes , it is but part of the meanes to bring anie things to passe . There are two things to effect a businesse , that is , praier and meanes both : we doe not say praier is the onelie meanes ; indeed , then the other were excluded , but since it is but a part , and the other makes vp the totall meanes of bringing any thing to passe , it doth not exclude them , but they may bee both ioyned together , praier , and the vse of the meanes . This is enough to shew that we may vse means , we may pray , & lay our hand on the plowe , wee maie seeke to God , and bee diligent , and as diligent 〈◊〉 〈◊〉 bodie else ; But now these three Cautions are to bee observed .. The first is , That , if wee doe vse meanes , wee vse those that are right ; for , if you trust God , and depend vpon him , you will not step out to anie inordinate meanes , nor vse lawfull meanes in an inordinate manner : If you doe so , it is an argument your praiers are of no value in your owne esteeme , you doe not rest on God ; for , if you did , you would not vse other meanes , then hee hath appointed . Secondly , though you vse the meanes , and pray both , yet you must so vse the meanes , that your confidence be in your praiers : for it is one thing to vse the meanes , and it is another thing to haue confidence in them . And therefore wee say to you in this case , that you must doe as hee that vseth the light of the Sunne ; he so vseth the light , that he hath an eye vpon the Sunne from whom that light co●…nes ; for , he knowes , that if the Sunne were set , the light would be gone . Or as he that takes water in a Cesterne , or River , he so takes it , as that he hath an eye to the fountaine , he knowes if the fountaine were stopped , the River would bee quickly dried vp : So you should thinke with your selues , if I use any meanes , any creature , any instrument to bring things to passe , mine eye must be vpon God : for all the helpe that we haue from the creature , it is but as a beame to the helpe that comes from God himselfe . And therefore you must doe , in this case , as Phisitians are wont to doe , they put many ingredients into a thing , but it is one principall ingredient , amongst the rest , that hee makes account will cure the disease : So doe , in this case , make vse , both of the prayer , and of the meanes , yet you must know , that prayer is the principall effecter of the thing , and the principall meanes , it is that , wherein your confidence is to bee : for , indeede , it is God that doth bring every thing to passe : There is no good in the Citty , nor no evill , but he doth it ; you know he takes all to himselfe . All the meanes , by which Good , and Ill is conveyed to you , they doe not doe the thing , they are but the v●…ls , they are but the Instruments , as the beere , and the wine , wherein the ph●…sicke is taken , but it is the phisicke , the medicine that cures : So all the meanes cannot doe it , it is the helpe , and the power of God , the efficacie , that comes from him , that brings things to passe ; therefore , that must bee remembred , vse the meanes , that you vse , with dependance vpon God , with an eye vpon him , that your hearts rest not vpon them : for , if they doe , it is an inordinate vse of them . Lastly , you must take heede of sticking in any particular meanes ; for , if you doe , it is a signe trust not God , as you ought to doe . It is a fault commonly , we pitch vpon such a particular way , and we thinke that must doe it , or nothing : Now , if God be trusted to , hee hath more wayes to the wood then one , he hath more meanes to bring a thing to passe then one : And therefore we must leaue it to him , who often doth it best by another meanes , then we dreamed of . As for example , David had a promise of the Kingdome ; Now , when he had the Kingdome of Iudah , yet you know , the Kingdome of Israel stood out : for Ishbosheth had the Kingdome , and Abner was his chiefe Captaine : besides , in his comming into his Kingdome of Iudah , we see how God wrought the businesse , without device , by a meanes , that he never thought of , in that battaile , when Saul was killed , and so many of his sonnes , there was so much way made for him , when himselfe vsed no meanes to bring it to passe . Afterward when the Kingdome of Israel was kept from him , and he had onely Iudah , we see , God caused a division between Ishbosheth , and Abner his chiefe Captain ; vpon that comes Abner , and offers to David the whole Kingdome , but yet he was but a reconciled enemie ; and what Abner might haue done , he knew not . Therefore , God by his providence , though Ioab sinned in it , caused Abner to bee taken away by Ioab ; when this was done , yet Ishbosheth was aliue still ; then were there two men set by the providence of God , ( though it were a great sinne in them ) to take away his head , and so the Kingdome came wholly to David : for , there were but two sonnes , Mephibosheth , that was lame of his seete , and Ishbosheth , that was lame in his minde , a weake man vnable to mannage so great , and weighty a businesse , to purpose : So God brought the businesse to passe by a way , that David thought not off . Therefore , though wee may vse means , yet , after the vse of them , wee must depend vpon God , and leaue it to God to take one meanes , or other . We must doe , in this case , as we doe when wee goe to a man , that is very skilfull to doe a worke for vs : If we goe to a Carpenter , and tell him we haue such a thing to bee done ; or , if we goe to those that we call 〈◊〉 , that bring water from place to place , we tell him , this is our desire , but how he will worke , and which way he will bring it to passe , we know not , and yet we trust such a one : for , we say , he is an honest man of his word , and if hee haue vndertaken it , it is enough . Why will you not trust God , that goes so much beyond vs , that hath an infinite wisedome , and an infinite power ? And therefore we should so vse the meanes , that withall we keep our dependance vpon him , that we leaue it to him to vse this , or that meanes , as it pleaseth him . For sometimes , it may be , he ta●…s away that which we are about , sometimes he leaues vs partly destitute , and findes●… way of his owne , that we might trust to him , and consider his power , and his wisdome , what he is able to doe . So much likewise shall serue for this Case . Another Case is , what it is to pray in faith ? You know that is required . Now there is a common errour in this point : for a man may say , if I pray for the salvation of another , I ●…ue no promise , how can I pray in faith ? when a man prayes to bee guided in such a businesse , to haue ▪ such an enterprise to bee brought to p●…sse , to h●…ue 〈◊〉 from suc●… a tro●…ble , facts 〈◊〉 〈◊〉 nesse , from such a calamity , that he lyes vnder , he findes no particular promise , and , for ought he knowes , it shall never be granted : How can hee bee said to pray in faith ? for to pray in faith , is to beleeue , that the thing shall bee done . I answere , that to pray in faith is to goe as farre as the promise goes . Now no particular man hath any particular promise , that hee shall haue such a deliverance , that he shall haue such a particular mercie granted him ; and therefore it is not required to belieue that particular thing should be done . But you will say ; what faith is it then that is required ? I say , it is enough to beleeue that God is a father , that hee is readie to heare , and not onely that hee is readie to heare , but that hee is readie to doe that which is best for mee , in such a particular : for both are required , that you beleeue him to bee well affected towards you , as a father , as one that tenders your good , and not onely so , but that hee will doe that , in that particular , that shall bee most for his owne glory , and for your good : and , if you doe so , you pray in faith ; though , for the particular , you know not , whether it shall be granted , or no. Indeed , if we had a particular promise , as Elias had that it should not raine , &c. in that case , we were bound to beleeue in particular , but not having that , wee are not tyed vnto it : for the promise is the obiect of faith , and the habit is not to worke beyond the obiect ; for the obiect is the rule , and the limit of the habit ; therefore you may pray in faith , when yet you haue no ground to belieue , and to thinke , that that particular thing should be granted . For example , if a father pray , that his sonne may haue grace wrought in his heart , that his soule may be saved , it may be the Lord will never doe it ; or , if one friend pray for another to the same purpose , though the thing be not done , yet the prayer returnes into his bosome , hee is no looser by it , there is a reward belongs to him , for seeking to God in sinceritie , it is his duty , that he should doe so . The like I may say for every particular case . And this incouragement you may haue , that there is never any particular prayer put vp , wherein you seeke things , that are not granted , but you mistake in it : for , if you believe thus farre , as I said to you , be sure , that your prayers are accepted , God will doe that , which is best for you , and your prayers shall not be lost . So much also for that . The last case is , how shall a man know whether his prayer be heard , or not . For answere to this we will giue you this one rule , ( and that is as farre as wee can goe ) that those prayers that are made by the ●…ssistance of Gods holy spirit , it is certaine , they are alwayes heard . If you finde , that at any time , you neede make no question , but that God heares it , and will doe the thing , observing the Cautions , that we haue gives you ●…ofore , that is , for the meanes , the manner , the time , and the measure : for it cannot be , but that , when the heart is inlarged by Gods owne spirit , that the prayer is an expression of holy desires , the Lord alwayes heares : that place is cleere for it , Rom. 8. 27. that hee knowes the meaning of the spirit , that is , hee so knowes it , that he hearkeneth to it , that hee alwayes accepts of it ; and therefore , when you come in such a case , at any time , that your hearts are inlarged in a speciall manner : Marke , I say , when your hearts are inlarged in a speciall manner , and that , with holy desires , certainely , then God meanes to grant our requests : he would not send his spirit to be an intercessor in your hearts , if he did not meane to doe it : for , in that case , hee withholds his spirit , hee giues vs not that inlargement of heart : onely this distinction must be carefully remembred ; you may be sometime very earnest , ( the Parent may bee very earnest for his childe , as David was for his , And Moses , for ought we see , was earnest to haue gone into the land of Canaan , they were things that they desired ) and yet that may be an expression of naturall desires . In that case , a man may bee very earnest , and yet hee cannot build vpon it , to say , my heart is much inlarged in prayer , and therefore I shall be heard ; but take in this , when the heart is inlarged with holy desires , and that in a speciall manner , somewhat more then ordinary , as that , you see , it is the worke of the spirit of God , quickning your heart , opening it wide , strengthening , and inlarging it , and sh●…pening grace , and holinesse in you , in those requests , you put vp to 〈◊〉 , in this case , build vpon it , your prayers are heard from that ground , we haue given you , bee knowes the meaning of the Spirit . So much shall serue for those cases of Conscience in this spirituall duty of calling vpon God. Now the last thing wee propounded was this . What the qualification is that is required in our prayers : for , now we haue said so much of prayer , it is a necessary thing , that wee know , what conditions are required , that it may be acceptable . And the first ( wee will commend to you , that which is the ground and first in order before all the rest ) is , that the person be right . The prayer of the righteous prevailes much , Iames 5. 16. The ground of it is this , A man must first haue Christ , before he can haue any thing else , be hath given vs all things else with Christ. if 〈◊〉 haue all things else , if we haue not him , it is nothing . All the promises , you know , are Yea , 〈◊〉 Amen , but it is in him ; so that wee must 〈◊〉 haue him . And besides , the generall Covenant must goe before the particular : for the ground o●… all prayer i●…this , or that particular promise , but you , 〈◊〉 fir●… be 〈◊〉 the Covenant , you 〈◊〉 〈◊〉 haue the generall Covenant belonging to you , before you can haue the particular branches or it ; & therfoe a man must be within the Covenant , his person must be first righteous , and be 〈◊〉 〈◊〉 , & therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this 〈◊〉 , to thinke thus with himselfe , he hopes his heart is sincere , and his prayer is right , and his ends are good : for , though all this were true , yet if his person be not right , God regards it not . You know , the blood of a sheep , & the blood of a swine , they are both alike , it may be ; the blood of the swine is better then the other ; yet the blood of the swine was not to be offered , because it was the blood of a swine . So , in this case , the praier of an vnregenerate man may be as wel framed , for the petitions , for every thing that is required immediately to a praier , but the heart , from whence it comes , the person , from whence it proceeds , that is it that makes the difference , and therefore that must be observed . See the person bee right . And therefore you shall finde Psalme 4. 3. David makes that the ground , why his praier should be heard , saith hee , be yee sure that God hath chosen for himselfe the godly man. And when I call vpon him , I shall be heard : for that is the ground that hee takes to himselfe , that hee shall be heard , that God hath chosen to himselfe , the godly man. As if he should say , I am of the number ; and therefore , you that are my enemies , and thinke to prevaile against me , I feare you not : for I pray to a God that will d●…nd me , I am a godly man , and , vpon that ground I beleeue that my praier is heard : beloved , otherwise , though wee pray , and pray hard , yet out ●…anes c●…y lowder , then our prayers , they ●…y downe 〈◊〉 ▪ prayers , they make a greater noise then the 〈◊〉 : that the noise that our 〈◊〉 make is like ant noise of a Thunder , when the noise of our prayers is but like the cr●…ckling of thornes , that it cannot be heard for the noise that sin makes in the eares of the Lord. Thus it is , in this case , when we come before God in our sinnes , when a man comes into his presence , in his vnregeneracie . But this is not all , bee likewise , a man that is within the Convenant , may haue a particular sin , ( as you heard heretofore ) that may intercept his prayers , and that may hinder the blessing So that , that sinne must be removed before his prayers can be heard . It is true , the sonne abides in the house for ever , but yet the sonne may commit such 〈◊〉 offence , that his father may vse him as a servant , hee may deny his requests , and refuse them , when hee comes to seeks any thing at his hands . And therefore , there must be a particular reconciliation , a particular repentance , that sinne must be removed , and done away , that stands in the way . And therefore , this Method the Saints haue kept in calling upon God : See in Denel , and Eare , all of them . for the most part , when they make any compleat prayer , we see , still they begin with humil●…tion , and confession of sinnes . And the reason of it is , that their persons might be cleare , and innocent , that those 〈◊〉 might be removed , which would st●…d in their way , and likewise , that is a ground of that in the 〈◊〉 Tim. 〈◊〉 , 8. saith the Apostle there , I will , th●… pr●…ers b●… made in all places , that you life vp p●… 〈◊〉 without 〈◊〉 and 〈◊〉 : The meaning i●… this , not onely , that a man be within the Co●… , b●… that he be clensed from all particular sinnes , that might cleaue to him , and hang vpon him . As , for example , when thou wouldest be accepted of God , if there be any particular sin hang on thee , that musty be removed by renewing thy repentance , and besides that , see what the Scripture takes notice of , when a man comes to pray , his heart must be cleansed from pride , ( for God resists the proud ) his heart must be brought to an humble disposition ; likewise it must be cleansed from wrath , hee must list vp pure hands without wrath ; this is oft required . Matth. 5. Leaue thine offering , and go and make peace with thy brother . So likewise from vnthankfulnesse ; our praiers are not accepted , except we be thankfull for mercies received . The like wee may say of every particular case : we must bee carefull to cleanse our selues from all sinfull lusts , and corrupt affections , that they haue not dominion in our hearts ; but that we lift vp pure hearts , and innocent hands , and that is the first thing that is required ; that the person bee right , that is , not onelie that hee bee within the Covenant , but likewise that those particular sinnes be removed , that may be an impediment to his prayers . The second thing required is faith ; List vp pure hands without wrath and doubting . You know that in Iames , Let him aske of God , let him aske in faith and waver not . So that , though praier bee the key to open Gods treasures , yet faith is the hand , that turnes the key , without which it will doe no good . Now the Lord requires faith ; partly , for his owne sake , he would not otherwise be acknow ledged , if you did not trust him , when you come to seeke him , if you did not rest vpon him . Besides , he should loose his glorie : for in this wee glorifie him , when we trust him , and wee dishonour him , when we distrust him ; when we come , and seeke to him , and doe not rest vpon him , we dishonour him . Besides in regard of vs hee requires saith , and will not heare vs without it ; because , as it is , Iames 1. 6. in the same place , where faith is required , there is good reason why it is required ; for , saith the Apostle there , hee that beleeues not , or bee that wavers , he is like the waue of the Sea : that is , sometimes in his prayer , hee is very earnest as a waue that swells high , sometimes againe , he will be nothing at all ; yea , saith the Apostle , hee is not onely vneven in the businesse in praier , sometimes earnest and forward , and sometimes giving over againe , off and on , but such a man is vnstable in all his wayes ; for he that trusts in God , will be carefull , not onely in prayer , but to keepe all his wayes right , but hee that trusts him not , wavers in every thing ; hee is ( it may be ) diligent in prayer , he will looke to his wayes for a time , but he rests not vpon God , he rests vpon other things ; He is like a wave , he is not constant , and therefore faith is required Now , when I say , faith is required , know this , that there is a double faith required in our prayers to God. The one is a faith in the providence of God , the other is a faith in his promise . First , I say , faith in the providence , which is a thing of much moment , and we are apt to forget it . We see it cleerely , Psal. 146. Blessed is hee that trusts in the God of Iacob , &c. who made heaven , and earth , and the sea , who keepes Covenant , and mercie for ever ; you see faith there required in the providence , he made heaven and earth , and the Sea , is he such a God , who is able to bring any thing to passe ; for he made heaven , and earth ; and is he not able to doe any thing besides ? Secondly , there must be a faith in the promises , as is expressed in the other words , hee keepeth Covenant for ever . So likewise , to expresse the defect of it : You see when Martha , and Marie came to Christ to raise Lazirus , they believed hee was readie enough to doe it , ( there was faith in his willingnesse ) but they wanted faith in his providence : for Martha comes to him , & tels him , Lord saith she , he hath beene in the graue foure dayes ; as if she had said , surely now it cannot be done , if thou hadst come sooner , it might haue beene brought to passe ; so she beleeved him to be willing , but there wanted faith in the providence . Againe , as here faith in the providence was wanting , so , we see , in the leper , there was faith in the providence , ( it may be , the other was wanting , but that is not expressed , it is more probable he had both ) Lord , if thou wilt , thou canst make me whole . Here was an evidence of faith in the providence , he acknowledgeth his power , if thou wilt , thou caust make mee whole ; but because Christ did answere him , it is likely hee had faith in the promise too ; So , I say , there must be a faith , first , in the providence ; secondly , there must be a faith also in the promise of God : you haue ground enough for that , you haue his sure word for it , he hath said , aske and yee shall haue , seeke and you shall finde , knocke , and it shall be opened to you ; and whatsoever you aske , if it be according to his will , is shall be done to you So that is the thing we are chiefliy to looke vnto , to consider this faith in Gods promise ; for men are ready to say , I doubt not but God is able , but all the question is , whether he be willing or no : And therefore , if wee will haue our prayers strong , and prevalent , we must be carefull to strengthen our faith in his promise : for , as that is strong , so our prayers doe more prevaile with God. It is a matter of much moment , and therefore wee will shew briefly how your faith may be strengthened , and likewise how you may know it . First , you shall strengthen your faith , if you consider the nature of God. Beloved , this is a great cause why wee beleeve not the promise of God , and his readinesse to helpe vs in difficult cases ; because wee are ignorant of the nature of God , of the Attributes of God , or , at least , we doe not consider them . For example , ( that I may open it to you a little , and shew you the way of making vse of the Attributes of God , in calling vpon him , and strengthning our faith from them ) consider , first , the Iustice of God , ( I will giue you examples , how the Saints haue still strengthned their faith from Gods Attributes ) David vsed this Argument , Lord , thou art Iust , I am Innocent ; when he telleth God of his Iustice , and withall expresseth his owne innocencie , it is a strong Argument . David , you see , vseth it oft , ( I neede not to name particulars . Lord reward mee according to mine Innocencie , &c. ) thou knowest I am righteous , and mine enemies haue done mee thus , and thus much wrong , and thou art Iust : God cannot denie this ; for it is a strong argument , that is taken from such an attribute . So againe , the goodnesse of God ; Lord thou art full of mercie ; on the other side , I am full of miserie : and when these are put together , it is a great meanes to strengthen our faith . And therefore , we see , David often expresseth his owne calamitie , his disease , how he was oppressed by enemies , and slandered , &c. and Gods mercie , that is the ground of it , God is full of compassion ; as if he should say , thou art full of goodnesse , and I am in calamitie , and miserie , at this time , and that was an argument whereby he strengthened his faith . So againe , another Attribute of God is , his glory ; when we make the Argument thus , Lord , thou hah an eye to thy glorie , and I aime at thy glory : In such a request , it is a strong prevailing argument with him . You know , Moses prevailed with him , when hee sought the saving of the whole people of Israel , Lord , saith hee , thy name will be polluted , what will the Heathen say ? and since I aime at thy glory in it , deny me not . And likewise Ezekias , and David , they vse the same Argu●…nt to God , shall the ●…st praise thee ? shall any glory be given thee in the graue ▪ shall we be able to doe any thing for thy honour , when we are dead ? So that the Arguments that are taken from Gods glorie , and our aime at his glorie , is another meanes to strengthen our faith . Moreover , the power of God , that is another Attribute , whereby wee may conceiue the same Argument , as before , when wee goe to God , and expresse our weaknesse , and his power ; Lord , we are weake , we are able to doe nothing , Lord , thou art almighty , thou madest heaven and earth , it is 〈◊〉 strong argument to prevaile with him . So , wee see , Asa prevailed with God , 2 Cron. 14. Oh Lord , saith he , it is all one with thee to helpe with many or few , and we rest vpon thee : as if hee should say , we are exceeding few , we are exceeding weake , we are able to doe nothing , but thou art able to doe it , with a few , as well as with a great multitude : there he puts them together . And the like we haue of Iehosaph●…t , Lord , we haue no strength , to stand before our enemies , but our eyes are to thee . As if he should say , thou hast strength , and power enough , thou art able to doe it , though we are vnable . This is another Argument taken from the power of God. Againe , the vnchangeable●…esse of God. When one comes to the Lord , and shall say to him , Lord , thou hast done thus , and thus in former times for thy servants , Lord , thou hast done thus , and t●… for me , in another case ; and thou art vnchangeable , thou art the same ●…od : this i●… a gre●…t meanes to strengthen our faith : as , you know , it is in your Law suits ; when you haue a president , it addes strength to the cause , and when we haue presidents for this , it will adde strength to vs , and that strength is taken from Gods vnchangeablenesse : if we put them together , Lord , thou art vnchangeable , Lord , thou hast done it to other men , in the like case , thou hast done it to mee also in the like case , it is a strong argument , and an argument , that David vseth : You see ho●… he is stayed by it , Psal. 22. 4. Lord , our fathers trusted in thee , an●… were delivered , they trust●…d in thee , and were not confounded . As if hee should say , Lord , thou art vnchangeable , thou heardest them in the same case , when they trusted in thee ; now , it is my case , and therefore I beseech thee to helpe me in my distresse . Againe , the faithfulnesse of God , the fidelitie of God , that is another of his attributes : and when we make our argument thus , Lord , thou art faithfull , and I trust in thee , it is a strong argument , you know , it is an argument that prevailes much with men . A man is ready to say , hee trusts me , I must not deceiue him : Now the Lord keeps Covenant , and mercie for ever . When we come , and vse this to him , Lord , thou art faithfull , thou hast said , thou wilt keep Covenant , and mercy for ever , thou canst not doe otherwise , it is thy nature , thou canst not deny thy selfe , and I rest on thee , I depend on thee , in such a case , it cannot be , that the Lord should faile vs ; I●… a man will not faile one that trusts in him , certainly the Lord will not , and that is an argument that is vsed oft , thou never failest them that trust thee . Then , besides the absolute attributes of God , consider his relatiue attributes : he is a father , and a Master : it is a strong argument , that is taken from these . If we goe to the Lord , and say , Lord , thou art a father , thou art a Master , thou art a husband , whither should the children goe , but to their father ? whither should the wife goe , but to their father ? whither should the wife goe , but to her husband ? whither should the servants goe , but to their Master , to their Lord ? Lord , thou hast commanded vs to provide for our owne , and he is worse then an Infidel that provides not for his owne . Lord , wee belong to thee , wee are thine . We see , David vseth this Argument , that God hath made him . You haue it oft in the Psalmes , that God hath made him , not onely his Creature , but had made him againe , hee was his servant , I am thy Servant , he oft vseth this Relatiue , that God was his God , and that hee was Gods servant , one that did belong to him , and that did depend vpon him . And surely ( my Beloved ) dependance , and seeking to God , is a great meanes to winne him to vs. When wee see an other depend vpon vs , one that is our●… , that is an effectuall motiue with men : the same is as prevalent with God , and therefore may strengthen our faith . Now , when I say these Arguments prevaile with God , the meaning is indeed , that they prevaile with vs , they strengthen our faith , they enable vs to beleeue , that God is readie to helpe vs , and , when wee beleeue it , and trust vpon him , then indeede God is readie to second it ; because , then wee are prepared , weo can then put up our desires in the prayer of faith ; otherwise , they are put vp with doubting , and that makes them vnacceptable to God , and vneffectuall . And now , as I haue shewed you the way , so likewise , in a word , we will shew you , when wee doe pray in faith , ( for , that is a thing that is very vsefull ) you shall know it by this ( for I adde that , because I see the Scripture requires it , as such a maine condition , without which a man cannot be accepted , bee it done to thee according to thy faith , it is every where inculcated ) you shall know it by the quietnesse of your minde , and your securitie . When a man calls vpon God , and his minde is quiet in it , it is a signe that hee beleeues , and trusts in him , it is a prayer of faith . 〈◊〉 , you know , in that case , she looked no more sad , because she trusted in God ; she believed the thing should be done : and therefore , if you finde solicitude , and perplexitie in your mindes , it is a signe that your prayers want so much faith ; for if you did rest vpon God , you would bee quiet , and secure in him . Secondly , if you doe beleeue , you will continue in prayer . You know , it was an argument of the faith of the woman of Canaan , that she continued , that she would take no deniall ; though the Lord denied her , and put her off , yet she held out : and what was the reason of it ? because she beleeved that he was the sonne of David , that hee was mercifull , and that hee would heare in the end . So that continuance in prayer , is an argument we doe beleeue the Lord. As a man that beleeues , that such a man is within the house whom he desires to speake with , hee is content to waite long . Or one , that hath a suite , and hee knowes that he shall haue an end of it , at this time , hee will never giue over : So it is in this case , if we beleeue , we will be content to waite , ●…e t●…at beleeues , will 〈◊〉 make ●…ste ; because he trusts in God , and depends vpon him . Likewise , an argument of faith is a diligent vse of those meanes , that God hath prescribed , and no other . And so , wee haue shewed you , two things , that are required in prayer : That the person must be righteous , and within the Covenant ; Secondly , faith is required , and likewise , how this faith is wrought , both in his providence , and in his promises , and likewise how wee shall know , whether our prayers , be the prayers of faith , or no. FINIS THE FIFTH SERMON . 1. TH●…S . 5. 17. Pray continually . THE next condition required in praier is feruency ; you know the place , the prayer of the righteous prevailes much , if it bee fervent . The Lord requires this qualification in praier ; because it puts the heart into a holy , and spirituall disposition : for it is not simply the making of the request , that God lookes for at our hands , but such a working vpon our hearts by prayer , such a bringing of them to a good frame of grace , by that duty , that thereby we are more fitted to receiue the mercy , that before we were not . When a man is servent in prayer , it sets all the wheeles of the soule the right way , it puts the heart into a holy , and spirituall disposition , and temper ; so that the Lord sees it now fit to bestow mercie vpon such a man that before was vnfit , by reason of his vntowardnesse , and stubbornesse of heart , by reason of that vncleane and vnholy disposition , that he saw in him . And therefore hee will haue prayer servent , not so much , because the very fervencie of prayer it selfe i●…●…espected , but because , by vertue of tha●… fe●…vencie , the 〈◊〉 is made better : when a man comes to God with a request , like the request of the patient to the phisitian ; it may be the phisitian denies long , when the patient a ●…es things that are pleasant , and agreeable to him ; not because he is vnwilling to giu●… them , but because his body must bee brought into another temper ; he must take a vomi●… , o●… a purge , that perhaps is grievous to him , but this must be done before he be fit to receiue such cordialls : so the Lord doth with his servants , though bee be willing to bestow such mercies on them , yet , because they are not fitted , hee 〈◊〉 continuance in prayer , and fervencie in it . Therefore , we say , in prayer all the graces of Gods spirit are set on work●… , and the more servent the prayer is , the more they are intended , the more they are acted , the more they are increased , and therefore the Lord is moved by this fervencie , to bestow a mercie on vs , that otherwise hee would not doe . But , now , al the question i●… what thi●… fervency is ? You shall find it vsually expressed in the Scriptures by such metaphor●… as these , crying to the Lord , wrestling with the Lord , striving with him , and giving him no rest , wherein these two things are to be marked . First , a man is said then to bee servent , when he puts all his strength to prayer , when he is very earnest , and importunate with the Lord , when he strives , and contends with him , though hee finde many difficulties , and impediments , yet he breakes through all , this is to be fervent in prayer , to be Importunate with the Lord. For example , when a man comes to pray , and findes many discouragements , and findes himselfe guilty of many sinnes , and findes little holinesse , he hath but feeble faith to his owne sense , hee findes much deadnesse of spirit , yet hee continues instant notwithstanding , and when likewise hee doth , not onely finde these impediments in himselfe , but he findes the Lord exceeding backward to the thing , either giving no answere , turning the deafe eare to him , or , it may be , giving a contrary answer , as to the woman of Canaan . As for example , when a man comes to pray for health , it may be , his sicknes increaseth vpon him more : when he praye●… to overcome such a lust or temptation , it may bee , it is doubled vpon him ; when hee prayes for such a deliverance , it may bee , the oppression growes more , and more , as it was vpon the Israelites , when they sought for deliverance , the oppression grew greater : now to holde out , notwithstanding this , and to continue in prayer , and to 〈◊〉 God i●… it , though ●…e see●…e backward to the request , this is to be fervent in prayer . Secondly , fervencie is , not onely loud praying , but continuall knocking , when a men is not onely importu●…e with the Lord , but ●…ee continues long , he will not giue over , till he haue got the ble●…ing . You know , 〈◊〉 fervency w●… seene in that , that he 〈◊〉 all night , he wrestled 〈◊〉 the Lord. What was the reason that he wrestled ? he would not let him goe , till he had got the blessing , till he had obteined the thing he sought for . So , I say , this earnestnesse , and continuance in prayer , the breaking through all difficulties , this is to wrastle with the Lord : for all wrastling , and striving , you know , supposeth some opposition on the other part . Indeed , if there were no opposition , it were a small thing ; but , I say , when the Lord is most backward , when the thing is most improbable , when there is much difficultie , that you know not how it should be brought to passe , yet you continue 〈◊〉 , and giue the Lord no rest , you will not giue over , this i●… fervency in prayer , and this i●… a condition that the Lord requires . Onely these two 〈◊〉 must bee remembred , that wee mistake not this fervencie . First , remember , fervencie , if it bee right , it must be a fruit of faith : for there is a fervencie , that co●…es not from faith , but from a 〈◊〉 feare of 〈◊〉 , when a 〈◊〉 i●… indeede 〈◊〉 〈◊〉 ●…wine that is pin●…ed , which , you know , will cry exceeding loud , not because it lookes for helpe , but because it is pinched : so any creature , or man naturally will vse importunity , when he wants any thing , he will be earnest in his requests ; such fervencie the Lord regards not , because there is no more but a meere expression of naturall desires , there is no holinesse in it , there is no fire of the spirit , but , when this is added to it , that there is , not onely a sense of the thing we want , but also a hope of mercie , a ground to beleeue that I shall haue the thing granted , and , out of this ground , I am earnest and importunate ; now earnestnesse is a fruit of faith . When Iesus Christ lived vpon earth , when men came and cryed earnestly vnto him , and were exceeding importunate , some to be healed of their diseases , some to haue devils cast out , &c. we see , his answere was still to them , be it to thee , ( how ? ) not according to their importunity , and fervencie , but according to their faith : as if he should say , I heede not , I regard not all this clamor , and earnestnesse , if they bee onely expressions of such wants , if they be onely in the sense of such neede , and no more ; but if they proceede from faith , and that faith set you a worke to call vpon me , Bee it vnto th●… according to that . For indeede , these two things make vp fervencie in prayer , sense of neede , and hope of mercie , when a man hath faith , and hope to increase his fervency ; and it ariseth from that ground , as well as out of the other , ( not that I exclude the other , for it is a very great helpe , and that which puts sticks on the fire , as it were , to make our fervencie the more ) I say from sense of our need , when we consider seriously what want we haue , and then adde this hope , and faith , when these two shall set you a worke , this fervencie is a fruite of faith . This is one caution that must be remembred . Another caution is this , that your fervencie be ioyned with sinceritie ; for a man may be fervent to obt●…ine such , and such blessings , as he may begg at ●…ds hand , very earnestly , hee may as●…e credit , he may aske to haue guidance in such a businesse , hee may aske wisdome to bring such an enterprise to passe , hee may aske health , and continuance of life , but to what end ? if it be that he may bestow it vpon his lusts , if it be that he may liue more deliciously , that he may be some body more in the world , that he may haue outward conveniences , such as his flesh desires , if this be all , here this fervencie is ●…ot regarded : not , that these things are excluded , for the Lord giues vs leaue to seeke out owne comforts , and you may be earne●… , and 〈◊〉 , even for the comfort it selfe , but yet all these , if they be not capable of a further vse , if that be not intended , but the abuse of them , and an intent to vse the●… another way , the Lor●… 〈◊〉 〈◊〉 〈◊〉 , it is no tr●…e fervency : and therefore 〈◊〉 〈◊〉 . 12. 1●… . it is the exhortation of the Apo●…e , be fer●… i●… spirit serving the Lord : whe●… we m●…ny 〈◊〉 i●… may be , are fervent in spirit ●…ving our sel●… we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a●…d 〈◊〉 〈◊〉 〈◊〉 of ends of our owne , as , when a man desires able gifts , high gifts , to get glory , and to get wealth to himselfe , and not to serue his master , this is to aske the talent , not for the masters vse , but for his owne vse : doe you thinke the Lord will heare such prayers ? can you expect it at his hands ? You shall see t●… contrary disposition in the Saints ; when they were earnest with the Lord for any thing , sti●…l they expresse that to him , and say , Lord , we desire not thi●… for our selues , but for thy glorie , that wee may vse it , for some good purpose , &c. David , when he was earnest for life , when he was in sicknesse , and doubted of his recoverie , what argument doth he vse ? Lord , saith he , shalt thou haue glorie from the graue ? As if he should say , if thou giue me life , I will giue it thee againe , I will improue it , and husband it , to thy advantage , and not to mine owne . And so Hannah , when she was earnest for a sonne , she makes this promise to the Lord , that he shall be for him , and his advantage ; shee would dedicate him to his vse , and consecrate him to his service . So Iacob , when hee was earnest with the Lord to giue him meate , drinke , and clothes , &c. Lord , saith hee , if thou doe , I will giue the tenth part to thee againe . I say , when the heart is thus disposed , in our fervencie , in our importunity , when we aske any thing at the Lords hands , that our conscience tells vs within , that if wee had it , wee would bestow it vpon the Lord , we would not abuse it , we would not spend it on our lusts , it should not be to serue our selves , but to serue the Lord withall ; then our 〈◊〉 is rightly ordered . The next condition required , is humility , as lames 4. The Lord giues grace to the humble : and 2 Chron. 7. 14. If my people humble themselues , and call vpon my name , then will I heare in heaven , and grant their requests . And throughout the Scriptures , you see , that , that is a condition that the Lord puts in every where : hee hath respect to the low estate , Is●… 66. 2. saith the Lord , all these things haue my hands made , looking vpon all the creatures , the whole frame of them , they are al good , and I haue respect vnto them , but , saith he , I regard not all these in comparison of an humble heart , to him will I looke , that is of an humble , and contritespirit ; when the Lord lookes vpon our prayers , if they come not from a broken heart , they want that condition , that he lookes for : for he gives grace to the humble ; because such a man is little in his owne eyes , and fit to be exalted , fit to receiue a mercie at Gods hands . You know , it is a rule , that the Lord keepes for those that are humble and low , such hee exalts ; those that exalt themselues he puts downe . Now when a man is little in his owne eyes , that parvity , that sense of his owne vnworthinesse is a prevailing argument with him ; and therefore Gen. 32. Iacob vseth that argument , when hee comes to put up that petition , to bee delivered from Esa●… : Lord , I am lesse then all thy merties ▪ that is , take any of thy mercies , and put them in one end of the ballance , and p●…t me in the other , and I am lesse then it , and 〈◊〉 then it , take●… the worth that is in me , it is not heavie enough for the least mercio . Now , when hee was thus humbled , and little , and vile in his owne eyes , the Lord bestowed that mercie on him , hee was now fit to receiue it . For , David , when the Lord sends him word by Natha●… , that he would build him a house for ever , ( you see how he expressed himselfe ) hee went into the house of the Lord , and sate before him , and said , Lord , what am I , and what is my fathers house ? As if he should say , I was taken out of the dust , I was one of the meanest men of Israel , and a man of no account , of no worth , and yet thou hast had respect vnto ●…e , thus far , not onely to make me King over thy people , but to build my Kingdome , and my house , to make me a constant house for ever . I say , this sense of our owne vnworthinesse , it makes vs more fit to receiue the mercy , to bee exalted by receiving such a request , as wee put vp to the Lord , and therefore hee regards the prayer of the humble . Moreover , God giues grace to the humble , that is , he shewes favour to them , when they come and aske any thing at his hands , because an humble man will be readie to doe whatsoever he will : it is an expression vsed of David , in Acts 2. 22. hee will doe whatsoever I will : that may be said of every humble man , he is exceeding pliable to the Lords will , hee is ready to doe whatsoever hee knowes to be his pleasure , hee resists him in nothing . Now , when a man will doe whatsoever God will , the Lord will be readie to doe whatsoever be will , he will be readie to say to him , as hee did to the 〈◊〉 , Oh woman , bee it to thee as thou wils . When a man , on the other side , refists the Lord , ( as every proud man doth saith the text ) the Lord resists him the Lord resists the proud and giues grace to the humble . A refisting spirit causeth the Lord to resist our prayers , and therefore it is , that the Lord is ready to the humble man , because he yeelds to the Lord in all things , and when a man yeelds to the Lord , ( take that for a rule ) in obeying Goas commandements , God will yeeld to vsin granting our petitions . Besides , when the heart is humbled , and broken , and contrite , it is an acceptable sacrifice to the Lord , which winnes it at his hands : he smells a sweete savour from such a sacrifice aboue all other ; yea it is that which sets a high price vpon every sacrifice , that we offer ; the best prayers , the best workes , that proceede not from an humble heart , he regards them not : as Psal. 51. Lord , saith he , if 〈◊〉 sacrifice , then will not regard it , but the sacrifices of a contrite , and humble spirit , those thou regardest , and those sactifices that proceede from it ; when we come to make a petition to the Lord , ( it was the manner in the old law not to come empty handed ) a proud person comes empty-handed , but an humble person comes with a sacrifice , and the best sacrifice ; because he facrificeth himselfe , and his owne will , that is , he empties himselfe of himselfe , he opens a d●…re to the Lord 〈◊〉 come , and dwell in him , when a proud man 〈◊〉 him out , such a sacrifice the Lord is well pleased with , and such a sacrifice speakes for one , it makes way for his requests , and therefore the Lord hearkens to it . Lastly , the Lord is ready to heare those that are humble ; because , whatsoever they receiue , they take it as of grace , and not as debt : whereas a proud man , a man that hath a good conceit of himselfe , a man that is list vp in his owne opinion , thinkes it to be due , he thinkes there is some correspondence betweene his works , and the wages . You know what is said of the Pharise , that the publican went away instified , rather then he . Why so ? Because the Publican thought himselfe worthy of nothing . And therefore Ezek. 36. 31. when the Lord promiseth those great mercies to his people , he requires this condition of them , that they should acknowledge themselues worthy to bee destroyed . When a man hath a sense of his owne vnworthinesse , and so comes to the Lord , and askes it as of meere grace and mercy ; that is a great motiue to prevaile with him : for he is very carefull of that ; you know , in Deut. 8. 11. how wary the Lord was in giving this rule to them ; take beede when thou commest into that good land , thinke not to say with thy selfe , the Lord hath done this for my owne righteousnesse : no , saith hee , I haue not done it for that , but for my Covenant which I made with Abraham , Isaac , and laceh , that is , for my owne names sake , for my mercies sake , for the covenant , that I confirmed with them , that is the covenant in Iesus Christ , therefore I haue done it , & not for your own righteousnes . So you see , that this is a condition the Lord will haue observed in our calling vpon him , that our hearts be humbled , that a man be little , and vile in his owne eyes , that he come with a broken , and contrite heart , pliable to him in all things , ready to obey him ; when the heart is so disposed , hee giues grace , that is , he shewes favour , hee is ready to grant our requests . The next condition , required in prayer , is that wee sanctifie the Lord in our hearts . You know , when Nadab , and Abih●… drew neere vnto him with a common fire , ( when they should haue brought such fire as came from heaven , holy fire ) the Lord destroyed them , and he giues this reason ; for I will be sanctified 〈◊〉 〈◊〉 that draw ●…eere to me . When we come to call vpon the Lord , we know , then we come neere to him , and in such dra●…ing neere , 〈◊〉 must sanctifie him in our ●…earts , that is , we must co●…ceiue him ●…o be , as he is , most holy : now , if the Lord be mo●… holy , if he that is vncleane and impure , and vnholy shall come neere him , he sanctif not the Lord God , ( that is ) hee comes not to him as to a mo●… holy God , but he lookes vpon him , 〈◊〉 if he were a common person ; and therefore whensoever they came to offer a sacrifice , in the old law , they were first purified ; if any man were ●…cleane , and should off●… a sacrifice , he was to be cut off from his people . Therefore , to sanctifie the Lord in our hear●… , is to come with holy hearts , as in the first of T●… . 2. 8. i●… is the charge that the Apo●… giues the●… , 〈◊〉 p●…re 〈◊〉 w●… 〈◊〉 〈◊〉 〈◊〉 or doubting ; lift vp pure hearts , and innocent hands , without wrath , or doubting . You will say vnto me what is this holinesse ? Beloved , it is nothing but a sequestring , or seperating of any thing from a common vse , and appropriating it to God alone , that is holinesse . You know , whatsoever was holy to the Lord , in the Temple , or otherwise , whether it were holy vessels , or holy men , as the Priests , it was seperated from all other vses , and made particular to him , and to his service . Now , the heart of a man is holy then , when it is withdrawne from all things else , and particular to the Lord alone . As a chast wife is to her husband , whose affections are bestowed vpon him , and no other person else ; so when the heart is to the Lord alone , when all the affections are intent vpon him , and bestowed vpon him , and vpon none else , this is to haue the heart holy to him . So that , now he that will haue an eye vpon credit , vpon vaine glory , vpon wealth , vpon his lusts , vpon any thing besides the Lord , that the heart is wedded to it , that hee bestowes any part of that coniugall affection vpon it , that should be wholly the Lords , this man is an vnholy man , his heart is not holy : ●…or it is not sequestred from other things , and consecrated to him alone : for that is to be holy . And as the heart must be holy , so must the prayer be holy . When a man prayes to the Lord with respect vnto him , and hath an eye vpon him , and nothing else comes in to take away part of this prayer ; if by respect , and worldly , and carnall thoughts come in , and set you on work to pray , now , these haue a portion , and interest in your prayers , they make your prayers pro●…e , and common , they are not peculiar to the Lord , they are vnholy . So that is the holinesse then , in seeking the Lord , when we are knit , and wedded to him , when one takes this resolution to him selfe , I am the Lords servant , and him will I serue , I am not the servant of man , nor of any creature , I am married to the Lord , and his , will I be alone , I will withdraw my heart from all things else . So likewise when a man prayes , so that his soule is intent vpon the Lord , and vpon nothing besides , when the whole streame of his affections are carried to him , this is to seeke to him i●… holinesse , this is to sanctifie the Lord in our hearts . And lastly , if there be any conscience of 〈◊〉 , ( that phrase I finde vsed in Heb. 10 ) that is , if there be an evill conscience , if a man be conscious to himselfe , of any sinne , that is vnrepented of , such a man cannot pray , that makes him vnholy ; if there be any sinfull lust yet living in him , that is , vnmortified in him , which is not washed away , such a man is vnholy : yea , my Beloved , the Saints themselues , when they sin against God , as you heard heretofore , they are suspended from the covenant : though they be within the covenant , yet they are suspended from receiving the benefit by it , that otherwise they might have : till that sinne be washed away , they are not holy . A priest , or one that was holy , if hee touched any uncleane thing , he remained vnholy , till he was washed , though otherwise he were holy habitualy , vvholy dedicated to Gods service ; so it may be with those , that are within the covenant , though thou be a holy ●…an , yet , if thou touch pitch , that is , if thy heart be polluted with any sinne , of one kinde or other , as long as that remaines , thou art vnholy . If thou come now , and seeke to the Lord , you know wha●… the iudgement was in the olde law , such a one was to be cut off from his people . And therefore , you shall finde , this was the constant practise of the Saints ; when they sought the Lord for any speciall mercie , they began with taking paines with their owne hearts , with humbling themselues for their owne sinnes , and the sinnes of the people : as , we know , Daniel , and Ezra , and Davia , in their prayers , ( I neede not stand to giue you instances ) and indeed so should we alwayes , when we come with any request , and petition to the Lord. First , let a man examine his heart and his life diligently , looke backe to all his former wayes , consider , and goe through all the particulars ; see if there be any thing amisse , if there bee any tincture of vncleannesse yet lying vpon him , that is not yet washed away , if there be any pollution , any defilement of flesh , or spirit , and let him know that it is but labour lost , it is but a provoking of the Lord , to come as a man vnprepared , to draw neere to him , except hee be cleansed . But you will say , how shall we be clensed ? I answere , you are clensed by renewing your repentance , and sprinkling the blood of Christ : when a man humbles himselfe for his sinne , and entreth into covenant with God , not to returne vnto it , when hee makes his heart perfect , and sincere with the Lord in that particular . And secondly , when he shall w●…thall belieue , that it i●… forgiven through Christ , when hee is sprinkled in his blood to wash ●…t away ▪ though thy sinne be great , yet this will make thee pure , now thou art washed , as it is in the 1 Cor. 6. 9. Now you are washed , now you are sanctified , now you are iustified : therefore let a man not be d●…scouraged in this case : for , I confesse , there is nothing that giues such a checke to our prayers , that giues so many stabb●…o them ( as it were ) that hinders vs in that duty , as the conscience of sinne , when a man remembers such , and such a sinne he hath committed : yet be not discouraged ; for the blood of Iesus Christ is able to wash them away . Though a mans face be very fowle , yet , you know , a basen of cleare water will wash it cleane , and all the filth is gone : now the blood of Christ is more effectuall to rench thy conscience , and to purge it from dead workes , to take away , both the guilt of sinne , and likewise the power , and staine of it . And therefore , if thou haue any sinne , labour to be washed from that , that then thou maist come to the Lord , having thy heart sprinkled from an evill conscience , and thy body washed in pure water , as it is Heb. 10. 22. Let vs draw neere , saith the Apostle , in assurance of faith : but how ? having our hearts sprinkled from an evill conscience : as if he should say , otherwise your drawing neere vvill be to no purpose , you shall but provoke the Lord in dravving neere , except you bee thus sprinkled , and thus washed , and thus purified . I , but you will say to me , if this be required , who shall be heard in his prayers ? for who can say his heart is pure , and his hands are innocent ? and if this be required , that we must lift vp holy , and pure hearts , or else we shall not be accepted ; what comfort shall we haue in calling vpon the Lord , at any time ? To this I answere , that to haue a pure heart , is not to be free from sin , and from da●…y failings , ( for so indeed none should haue a pure heart ) but purenesse of heart , holinesse of heart is , to haue our hearts sprinkled from ●…n evill conscience , and to haue our bo●…tes wash●…d with pure water , that is , to be purified before the Lord , is nothing else , but to haue such an habituall disposition , which makes a man ready to wash himselfe still , though hee be still spotted with sinne . So that this is , the disposition of a holy man , if a man that drawes neere to the Lord with a pure heart ; though hee bee still spotted , and polluted , and defiled , yet hee hath an habituall disposition , hee hath a principle within , hee hath a new nature within , that is still working out that impurity , and washing it away ; though still he he●…e opposed , and assaulted , & tempted , and sometimes foiled , yet still hee resists it , and fights against it ; as the Israelites had a charge never to make peace with Amalek ; such a disposition is in such a man , he never makes peace with any sinne ; though he be led captiue sometimes by it , yet he yeelds not to that captivity . This is to haue a pure heart , though his heart be defiled sometimes , as a vessell will be fowle , yet hee washeth , and renseth his heart , he never suffers it to continue muddy , and vncleane , and in a filthy disposition , but he hath a fountaine , a spring of grace within , that will worke out all impurity , as a spring workes out mudde : he that thus purifies himselfe still , though the fountaine be muddy , though there be many iniections , many temptations , many lusts , and sinnes , yet , if he be purified himselfe , that hee will suffer no sinne to mingle with his heart ( as it were ) to rest there , and to abide , and dwell there , to lye , and continue there , such a man hath a pure heart . We say that is pure , that is full of it selfe , and will haue no heterogenea , no other thing mingled with it , such a thing is pure , as pure oyle is nothing else but oyle . Now hee that hath a pure heart , is not he that hath simply nothing else , that hath no sinne mingled , that hath no drosse mingled with his wine , but hee that suffers it not to rest there ; but as oyle and water , when you iumble them together , ( as you know , when they are shaken together , they mingle ) yet the oyle workes out , & puifies it selfe , it will not suffer it selfe to abide with the water : a man , that is regenerate , a man that is borne of God , hath a seed remaining in him , though he doe sin , yet , saith the Apostle , he cannot sin , that is , he doth not agree , hee doth not mingle with that sinne , it hath no rest in his heart , but he workes it out , in a passion ; when he is shaken ( as it were ) when he is transported , when he is not himselfe , there may be a mixture , and the fountaine , & the spring may be made muddy , yet let him come to himselfe , still he workes it out ; that is to haue a pure heart . So that a man thus affected may come with boldnesse to the throne of grace , and not be discouraged ; what though thy sinnes be many , and very great , and often repeated ? yet , if thou finde in thy selfe such a disposition of purenesse , and holinesse , still to clense thy selfe , though thou be still polluted and defiled , I can assure thee , thy heart is pure , thou maist go with confidence to the throne of grace . But now you will say this to me , ( that may be obiected ) why ? but may not any carnall man say as much , hee sinnes against God , and comes and askes mercie , he comes , and cries for forgiuenes , and saith , he will sin no more ; and yet he sinnes againe the next day , and addes drunkennesse to thirst ; that is , his sinne and his repentance , they runne in a circle , as drunkennes , and thirst ? how shall wee distinguish then betweene these two , that purifying disposition in the Saints , and those vanishing purposes , that carnall men may haue , that never had experience of the worke of grace , of that purity of heart , that wee speake of . To this I answer briefly , you shall know the difference by this , 〈◊〉 godly man , when hee falls into sinne , and is defiled with it , hee washeth himselfe from day to day ; you shall find alwayes this , that he gets ground of the sinne , of the lust , that manifests it selfe in any actuall transgression , still it looseth by it , it gathers not strength , but looseth strength : in a carnall man it is quite contrary , his sinne still increaseth , and intends the habit , and the lust growes stronger and stronger , it gets ground of him , and those good things that he hath , they are more and more worne out , and so they grow worse and worse from day to day , and that is the property of an evill man , of vnregeneracie wheresoever , it is apt to grow worse and worse , and the more fal●…s they haue , the more sinne gets ground , and the more they lose ; but it is not so w●…th a holy man , the more hee falls , the more strength he gathers , hee is the more holy by it , the more wary and watchfull , and the more hee is emptied of himselfe , and drawes neerer to the Lord , and is the more inflamed with loue to him , hee is strengthened in faith , and repentance , and in every grace : so that here the rule now hold●… not true , that acts increase habits , but the contrary , acts lessen the habits , which is a paradox i●… philosophy , but here it is so . If you aske how it can be ? I 〈◊〉 , in its owne nature every act intends 〈◊〉 habit , as well in 〈◊〉 ●…odly 〈◊〉 , 〈◊〉 〈◊〉 man , but it comes to passe by accident , as 〈◊〉 say , because ●…he grace in him 〈◊〉 stirred vp ▪ 〈◊〉 those foiles , and slipps , and those falls , and infirmities , to which he is subiect : I say , grace is stirred vp in him more and more , and more , and receiues more vigour , and strength . As we say of true valour , it is increased more by opposition ; so it comes to passe , that the more the childe of God falls into sinne , the more grace is intended , Sathan gets lesse ground , as Hez●…kiah , when hee fell into pride , the pride of his heart was lessened more by it , then when he shewed his treasure to the Ambassadour of the King of Babell , he knew not before the pride of his heart , that sinne , that fall did manifest his corruption , which hee did not see before . So that , when the heart is sincere , when it is pure , when there is a right principle within ▪ grace is set more on worke to resist sinne . So David , when he had numbred the people , that made him more humble , and therefore the Lord shewed him more mercy afterwards , then ever he did before , hee shewed him where the Temple should bee built , and vsed him in that worke , and never shewed him such mercie , and kindnesse before . ( I cannot stand to expresse particulars ) so it is with all the Saints ; their hearts are never better , nor in more holy temper , nor more fearefull to offend , and in a more gratious disposition , then after their falls ; and therefore consider that , that thou bee not deceived , that thou maist distinguish betweene this falling into sinne , and washing your selues , and that relapse to which evill men are subiect ; and keepe that for a rule , that wheresoever there is true grace , still it stirres it selfe more and more , as it findes more resistance , even as the winde and the water , and the fire doth , you know , the water , when it findes a stop , it growes more vio lent , and so the winde : of the same nature is grace , where it findes a stop , and findes resistance , it growes more strong , and intent . The heathen had a little glimpse of this truth , when they said of vertue , that it growes more fresh and vigrous by being wounded ; that is , true of grace and holinesse , the true vertue , the more it is opposed , the more it growes : even as you see in opposition in the disputes of schollers , and all kind of contentions in law , or any thing else ; the stronger the ob●…ection is , where there is ability in the partie , it produceth new notions , and new answers , and puts them more to it ; so these assaults , and temptations , when there is truth of heart within , it drawes out more holinesse to God , and more strength , it multiplies the graces of God within : so that the graces receive increase , the more they are exercised , and intended , and sinfull lusts decrease , the minde is more emptied forth ; the ch●…e that is in v●… and the drosse is more wi●…nowed out , and the heart is more clensed from it . So much 〈◊〉 serue for this , that whosoever will come to the Lord in prayer must sanctifie him in his heart , that is , he must come with a holy , and with a pure heart . We haue shewed what this holinesse , and purenesse is , where is it consists , and likewise how the obiection is answered , that might deceiue vs. So much for that property . I must adde another , you shall find it Phil. 4. 6 whensoever you come to make your requests to the Lord , this is another condition , that he requires , to be thankfull for the mercies you haue received received already : in all things , saith he , let your requests bee made knowne to the Lord , with thanksgiving : as if he should say , take heede of this , that whensoever you come to put vp any petition to the Lord , you forget not the duty of thankfulnesse , but still , when you come to a●…ke any thing , that you want , remember , that you giue thankes for that you haue . Beloved , this condition must not be omitted : you see the Lord himselfe puts it in very carefully , let your requests be made knowne with prayer , and supplication , and with thanksgiving . There is much reason why our petitions , and requests should bee accompanied with thanksgiving to the Lord : for is it not reason when you come to aske somewhat for your selues , that you should doe that also that is acceptable to God ? will a man serue himselfe altogether , to come meerely to aske the thing hee wants ? this a man man may doe out of loue to himselfe , out of respect to himselfe ; but you must remember to do something that is pl●…asing and acceptable to the Lord. And therefore you shall finde in the old law , they were commanded still to come with peace offerings , that is , ●…fferings , wherein they expressed thankfulnes , whensoever they had any speciall request to the Lord : you shall find that was the manner in Levit. & other places , that such a mā as came to request any thing at the Lords hands , might not come empty ha●…ded ; and what should he bring with him ? a peace offering : what was that ? thankfu●…nesse for that peace he had enioyed , that was a peace offering : for peace is a generall word comprehending all kinde of mercies . For what is our health , but the peace of our humours within ? what is our cheerefulnesse , and ioy , but the peace of conscience within ? all the comfort wee haue in our name , and ●…ate , it is peace in the particular , &c , so I say , whensoever thou com●…est with a petition , forget not to come with a peace offering , that is , forget not to come with thanksgiving to the Lord , for that which thou hast received : doe somewhat that is acceptable to him , as well as seeke for that which is vsefull for thy selfe . Beloved , there is much reason for it : because , if a man be poring on his wants still , if it be 〈◊〉 his mind , when he comes to call vpon God , it wi●… indispose him , for 〈◊〉 performance , it will beget murmuring , and low●…enesse , and discontent , it will imbitte●… his spirit : when as a man remembers many mercie●… , t●…at he hath received , when he makes a c●…talogue of them , and innumerates them , it sweeten●… 〈◊〉 spirit , it makes him more gracious , it acts those graces that are in him , it drawes hi●… nearer to the Lord , it quickens him , it makes him more content●…d with his condition , that he is in : whereas , o●… the other side , forgetfulnesse of mercies , when a man is onely intent vpon his petition to haue the thing done , ●…e ●…kes in many times into that 〈◊〉 of disposition , that we finde in children , that , when they cannot haue all that they would , they throw away that which they haue ; so that is our fault many times , when wee come and seeke to the Lord for any thing that we neede , we are so intent vpon that , that we forget all the mercies we haue received , as if they were nothing : the Lord would not haue it so , but will haue vs remember what we receiue , that wee may be content to want , that our hea●…ts may be brought to pati ence and contentment , vnder the crosse , and to want what it sh●…ll please him , for a time , to deny vs , as Iob reasoneth , saith he , I haue received good from the Lords hands , it is his answere to his wife , and shall I not receiue ●…ll ; so , if a good man bee thankfull for mercies , it will make him ready to doe so , it will make him content with that present want : for he lookes to that which hee hath had in hand . When a man saith thus with him selfe , thus , and thus much good I haue received , at the Lords hands , what though I want such a thing ? what though I be prest with such an affliction , and calamitie ? I will be content to beare it , I say , the Lord lookes for this , expostulating with him , and murmuring against him , is not a meeke manner of asking things at his hands , but , when a man so askes that , withall he is content to be denied , if his good pleasure bee so . Now , thankfulnesse for mercie , makes vs ready to be so affected , to be willing to be denied , to be content to resigne our selues to the Lord , and therefore he will haue thankfulnesse to goe with it , whensoever wee come to aske any thing at his hands . And therefore obserue , that whensoever you come to seeke the Lord , you bee thankefull for the mercies you haue had , remember them ; for it is a great meanes to prevaile in our requests . Thankfulnesse is , as it were , the insense , that perfumes your petitions , that makes them acceptable , and prevalent with the Lord , so much the sooner . Prayer goes vp without incense , when wee offer vp our petitions without thankfulnesse ; because that is a sacrifice , as you know it is called the cal●…s of our lips , and ever , when you ioyne thankfulnesse with your petitions , it is like a sacrifice mingled with it , that helpes to prevaile for you . The next condition is , and it must not be forgotten , of all the rest , that we come to the Lord , in the name of Iesus Christ. This is a thing commonly knowne , you will say , who knowes not that , except we come in the name of Christ , no petition can be acceptable ? Beloved , I say to you in that case , a●… t●…e Apostle Iames spea●… , Ia●… . 4. where hee giues this rule that wee should say , if the Lord will wee will doe such and such a thing to morrow , &c. and when the answere would bee ready , who knowes not this ? saith hee , if you know the will of the Lord , and doe it not , your iudgement shall be greater ; so I say , if any doe not practise this , ( and it is a thing we are exceeding ready to forget , or wee are ready to doe it in a for●…ll , and in a 〈◊〉 〈◊〉 , but to doe it in good 〈◊〉 , 〈◊〉 〈◊〉 ought to doe it , therein commonly wee come short ) you know how great a sinne it was , in the olde law , to offer without a Priest ; in the 17 of Leviticus it is said there , if any man brought his sacrifice , though it were the best sacrifice and the choise , yet , saith the text , ●…f he did not bring it to the priest , and to the Altar , but ●…ay his sacrifice else where , without a Priest , such a man was guilty of blood , and was to be cut off from his people ; that is , hee was to be cut off by the Priest , by excommunication , and after , by the civill Magistrate . You know , it was Vzziahs fault to offer incense , when it was proper to the Priest to doe it ? the same sinne wee commit when wee come to the Lord , and thinke , because wee haue repented , and prayed fervently , because , wee thinke , our hearts and spirits are in a good disposition , because wee know no sinne , of which wee are conscious , for this cause wee thinke that wee shall bee heard . It is true , the Lord requires these quallifications , in the partie , when hee prayes , but take heede of thinking to bee heard for this , this is to offer without a Priest. You must come thus to the Lord , and say vnto him , Lord , I confesse ( notwithstanding all this ) I am vnvnworthy , I haue nothing in mee , why thou shouldest regard mee , it cannot bee , that either I , or my prayer should be acceptable , but I beseech thee , take them at the hands of Christ , our High Priest , hee , that is entred into the vaile , he , that takes the prayers of the Saints , and mingles them 〈◊〉 〈◊〉 〈◊〉 when a 〈◊〉 can really doe this , wit●… dependance vpon Christ , and come boldly in his name , that is to offer a sacrifice to him , and this we must carefully remember ; and therefore we see an excellent expression of this in Levit. 5. where this is made cleare to you , that it is not any excellency in the person , not any fervencie in the prayer , not any purenesse , or holinesse that is found in him , nothing that come●… from man , that causeth his prayer to to be acceptable , but it is th●… priest , in that place from verse 〈◊〉 . to the 11. you shall finde there the law was , that he that came to sacrifice , must bring a sheepe , or a she goate , but if he were not so rich as to doe so , he was able enough to bring two ●…tle doues ; if yet he were not able to doe that , thē , saith the text , hee shall bring the tenth part of an Epha of fine flowre , ( a very small thing ) and , saith he , let him giue this to the priest , and he shall make an attonement for him , and his sin shall be forgiven . Whence I obserue this , that it is not the goodnesse of the sacrifice , the price , nor the 〈◊〉 , nor the excellency of that , when they came with a thousand ●…ammes , ●…nd so many sheepe , and bullocks , ( as you reade of many great sacrifices , that were offered by the Kings ) yet the tenth part of an Epha of fine flower , which was exceeding little , this prevailed fully as much ; it shewes evidently , that it is not in the sacrifice , but the poorest , and the 〈◊〉 , and the meanest sacrifice will prev●… with God , as well as the richest , and the greatest . What is the reason ? for , saith he , it is the priest , that must offer it , he makes it acceptable ; so in this case , let the sacrifice bee never so meane , yet , if it be Christ , that offers the sacrifice , if it be commended to the priest , and he offers it , the Lord will accept it . You shall finde that rule , Levit. 5. 11. He that brings a sacrifice , ( this caution was given ) he must put no incense 〈◊〉 it , neither oyle . But , should the sacrifice be offered without incense ? no , you shall finde in Levit . 16. that , alwayes the priest , when hee entred into the holie of holies , hee burnt incense , that the cloud of that incense might cover the Mercy seat : the meaning is this , that when any man comes to offer a prayer to the Lord , he can put no incense to it , the priest onely hee must put in incense , that is , Iesus Christ only must offer the sacrifice , wherein the Lord smells a savour of rest : for the Lord expresseth himselfe in this manner , as if he were disquieted for sinne , and can take no rest ; now , when Iesus Christ offers a sacrifice , hee smells a savour of rest ; because it comes from him , in whom he is well pleased : so , I say , wee must be carefull , t●…at wee remember wee come in the name of Christ. But , you will say , every man doth so , and how shall we know it ? You shall know it by this , if you haue boldnesse , and confidence ▪ that is an argument that you looke not vpon your selues , but vpon Christ. When a man i●… so exce●…ding ti●…erous , and doubting , and fearefull , that 〈◊〉 dares not come to the throne of grace , or , if hee doe , yet hee makes a great question , whether he shall be heard or no , this is too much looking to himselfe , here the high priest is forgotten . If thou come in his name , there is enough to carry th●t out , it will breede boldnesse in thee , it will breede confidence : if thou come in the name of Christ , and offer vp thy prayers through him , it will cause thee , in every petition thou puttest vp , to thinke thy selfe so much beholding to Christ , that thou wilt be ready to say , in thy heart , whensoever any petition is granted thee , I may thanke Iesus Christ for this . When a man , I say , shall bee so much put vpon his score , it will make him so much indebted to the Lord Iesus for his sinne that is remitted , and this petition that he hath granted , that his heart shall be more inlarged to thankfulnesse , when he is able to consider the benefit of redemption , and is ready to say with himselfe , if Iesus Christ had not died , if I had not had such an high Priest , that hath entred into the very heavens , as the Apostle saith Hebr. 9. 1● make intercession for mee , I had lost this benefit , I had never come to haue put vp a prayer to the Lord , or , if I had , it should not haue beene heard . But , you will say to mee , if wee be heard for Christ , then , though a man be sinful , and though hee haue none of the precedent conditions , though he haue not that holinesse that is required , if the Priest make him acceptable , why may he not hope as well as the most holy man. I answer briefly , though the Priest giue all acceptance to the sacrifice , and our prayers are accepted through him , yet that is not all , there are two things besides required , that the person , that brings the sacrifice , be cleane ; no impure person was to bring a sacrifice : secondly , that the sacrifice be without blemish , he that hath a male , and bring●… a female , is cursed : So this is required , that the person be righteous , and that the prayer be servent , such as is indited by the helpe of Gods spirit , that it may be a sacrifice fit for the Lord. But now , that we haue from Christ , is this , that though the person bee so , and the prayer thus qualified , and haue those forenoted conditions in it , yet it is not acceptable , without the Priest. And therefore this should incourage you , when you consider the glorious God , his holinesse , that great distance betweene him and you , and your selues , on the other side , how vile and sinfull you are , and vnfit to come and put vp your requests to him ; now , when you thinke of a Mediator , of an high Priest , who is entred into heaven , who is gone thither , and sits at the right ●…and of Maiesty , making intercession for you , when you consider there is one high Priest , who is able to prevaile , not like the Priests in the law , but one , that i●… ouer the house of God , one that is the very sonne , that is not entred in through the blood of B●…lls , and Goates , but with his owne blood ; when out of this you shall receiue confide 〈◊〉 , and come ●…eere him with boldnesse , this is to ●…ake vse of Christ , and to offer sacrifice in hi●… . There is no more rem●…ining now , but 〈◊〉 , when you haue considered all the conditions mentioned , and ●…tted your prayers according to the●… , that you b●… confide●…t , and expect much , that when you haue prayed , you may say thus , Lord , I expect now the granting of them , thou canst not now deny them , Lord , I wi●…l waite now . And this is our fault , when we haue prayed , and the thing comes not presently , wee are readie to giue over , we are not willing to waite . Beloved , that is one thing specially to bee remembred , w●… must so farre magnify our prayers , we must set a price vpon them so farre and so esteeme them , and thinke them of that worth , that they will bring the thing to passe . If a man take a 〈◊〉 , or a medicine , or an herbe , and vs●… i●… 〈◊〉 〈◊〉 wound , or a disease , once , or twice , or thrice , and , if he see it doth no good , he will ●…ay it aside , and take another medicine : for , saith he , I haue tryed it , and it will doe m●… no good ; so a 〈◊〉 doth with hi●… prayers , ●…e sai●…h , I haue sought to the Lord , I haue prayed for this thing twice , or thrice , and it is not granted ●…e ; and therefore he is ready to lay it aside , as if it were not effectuall , and to take another meanes , this neglect of prayer is not to know the force of the medicine . You must know therefore , of what efficacie prayer is , and trust i●… , and not giue over ( f●… it is effectuall ●…o bring the thing to passe ) and not make 〈◊〉 , but ●…ay , and 〈◊〉 ; it was 〈◊〉 〈◊〉 when 〈◊〉 and shee sought to the 〈◊〉 for a 〈◊〉 , shee made ●…o much 〈◊〉 to giue 〈◊〉 to 〈◊〉 , when they should haue stayed till the Lord had do●… it , his own●… way ▪ So Rebeccah , there was a promise , and no doubt , Iacob , and shee prayed for the fulfilling of that promise , but she made too much hast , she tooke a wrong way to get the blessing by lying , this was not waiting , but a stepping out to another meanes ; because they thought prayer , and dependance vpon God would not doe it . So Saul would not waite vpon God , but he would offer sacrifice , this was to make hast . And so it is , when a man is discouraged ; David , when the thing was not presently granted , he was ready to giue over , and falls to a desperate complaint , saying , one day I shall fall by the hands of Saul . Take heede of this , and when wee offer our prayers thus , learne to know what they are , learne to trust them , and to depend , and waite vpon God , say certainly , I shall not be denied , the thing shall surely be granted . So much for this time , and this text ▪ FINIS Notes, typically marginal, from the original text Notes for div A09999-e320 3 Things considerable , for opening of the wordes . 〈◊〉 What prayer is 〈◊〉 In generall : 〈◊〉 In speciall : Division of prayers into 2 : 〈◊〉 . 1 Note ▪ Rom : 8 : 27 : 2 Hosca ▪ 7. 14 : The 〈◊〉 of the descriptio●… opened . 1 Why ●…ee vseth the word disposition●… ) rather , then desires When the de●… 〈◊〉 dis●… of 〈◊〉 good Que●… . A●…s . 〈◊〉 temporal rhings may be desired i●… a 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 things i●… a spi●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how . Prov. 31. 〈◊〉 Tim. 6 9. To God. Arising from the spirit or regenerate part 1 Sam : 15 : 1 : A●…t : 13 ▪ 2 : Iohn 4. 14 Si●…le . Simile . Mat●… 26. 41. Rom. 8 : 27. Offered vp in the name of Iesus Christ : 2 Chron : 26. Rev. 8 : 2 Why the Lord ▪ will haue vs to pray . 1 In respect of himselfe . 1. Simile . 2. Simile . 3. Simile . 2 ▪ Simile . Glory what . 〈◊〉 In respect of our selues . 1 Iude 20. 2 3 4 Iob 22. 2●… . Simil●… ▪ 5 Note . 3. What it is to pray contin●…ally . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Tim. 1●…3 . Idlenes , what . Obs. A constant course of prayer , at least twice a day as a duty : Quest Answ. The grounds of it . 1 From the text 2 From examples : Dan. 6 : 3. 3 From reasons 2 1 Tim : 4 : 3 5 Vse 1. Vse 2. Eph. 6 : Motiues to prayer : Mot. 1. Mot. 2. Dan : 6 : Eph : 2 : 3. Mot. Iames 5 : Nehem : : 12 : 4 Mot. Iohn ●…6 : 24 : Iames 5 , 13 : Phil : 4 : 6 : 5. Mot. Eph : 6 : Mat : 26 : 4●… : Note this . 6. Mot. The omission of it doth disadvantage men : 1 In the outward man. 2 In the inward man. Simile . Iob ●…5 〈◊〉 Simile . No●… . Simile . Simile . Hypocrisie what . 1 Obiect . Answ. Threefold : 1. Ans. Mal. 3. Simile . 2. Answ. 3. Ans. Obiect . 1. Answ. 1. 2 Cor. 8 : 12 , 13 Ans. 2. How to fit a mans selfe to prayer . Simile . Note . Note this expression of Luther . 3 Obiect . Ans. 7 impediments of prayer , that makes it difficult . 1 Note that . 2 Simile . 3 4 5 6 1 King. 22. 31. 7 Vse . What course is to be taken against these impediments . Note this well . 4 Obiecti●… against prayer . 1 Obiect . Ans. Mat. 6. 2 Obiect . Answ. 1. 1 Kin 18. 41 , 42 2 Sam. 7. 11. 2 Sam. 7. 18. Dan 9. Ans. 2. To worship God , w●… 3 Obiect . Ans. Simile . Simile . Obiect . 4. Twofold . 1 2 Ans. 1 Answ. to the first part of the obiection . Answ. 1. Answ. 2. Difference between hauing of blessings through the prouidence of God , & from the loue of God. 3. Ans. Isa. 45. 4. Note this . Simile . Answ : to 2. part of obiect . Answ. 1. Our prayers oft times are amisse in one of these three respects . First , in respect of the principle whence they ●…ovv , vvhen they are but naturall desires . Iam : 4. 3. Secondly , in respect of the end , when they are for the satisfaction of our lusts . 1 Tim : 6. 9. Quest. Ans. Simile . Simile . 2 In respect of the manner , when they are vttered carelesly : Answ. 2. God grants our prayers oft times , yet , First , not in that manner as vve desire 2 Cor : 12. 9. Simile . Simile . 2. Not by those meanes , which we prop●…d . Simile . Thirdly , or not in our time . Simile . Note . Note . 3. Ans. Obiect . Ans. Simile . Rev : 2 10. Foure Reasons of Gods deserring to grant our requests . 2 3 4 Simile . Concerning the measure , if God giue vs not so much as wee aske . A lesse measure may serue as well as a greater . Cleared in instances . 1. Wealth . Psal : 〈◊〉 . 16. 2. Instance in Grace . Reu : 3 8. Note . Note in what sense this is to be taken . Rev : 3. 3 Instance in gifts . Simile . Simile . 4 Instance , in crosses , and afflictions . Simile . Heb : 5. 7. Dangers by omitting , or neglecting prayer . 1 2 3 4 5 6 Benefit of frequency and diligence in prayer . A stock will be laid vp . Simile . Simile . Case 1 About wandring thoughts in prayer . Ans. 1 The cause of them is weaknesse . Simile . Simile . Simile . 2. Temptation . 3. Negligence 4. Voluntary admitting vaine thoughts Simile . Hovv to prevent wandring thoughts in p●…ayer . Simile . Case 2 About indisposednesse , and dulnesse , and vnap●…nesse to prayer . Answ. 1. Obiect . Answ. Simile . Simile . Note . Obiect . Answ. 2. Causes of dulnesse . 1. Desertion . 2. When there is some neglect on our part . Case . 3. About praying after a man hath committed some gross●… sinne . Ans. In this case prayer is not to be neglected . Note . 2. Reas. Simile . Reas. 3. Quest. Ans. Heb : 3 12. Simile . Obiect . Answ. Case 4. About a set forme of prayer . Answ. Obiect . Answ. 1. Answ. 2. Answ. 3. Quest. Answ. Publick prayer not sufficient . Simile . 1. Reas. 2. Reas. 3. Reas. 4. Reas. 1 Sam. 1. ●…eas . 5. Case 5. About vsing the voice , and about the ge●…ture in secret prayer . Ans. Note . Iohn 4. 24. Case 6 About want of leisure to pray by reason of present businesses to bee speedily dispatched . Answ. Note . Cautions about shortnes of prayer in such straits . 1 Caution . 2 Caution . 3 Caution . 4 Caution . 5 Caution . Case 7 About vse of the meanes . Answ. Reasons why meanes must be vsed . 1 2. Reas. Simile . 3. Reas. 4. Reas. Cautions about the vse of meanes 1 Caution . 2 Caution . Simile . Simile . Simile . Simile . 3 Caution . Simile . Case 8 About praying in faith , when a man wants a particular promise , that the thing which he asketh shall be granted . Answ. Obiect . What faith is , required Ans. Case 9. About a man●… knowledge that his prayer is heard . Ans. Rom : 8. 27. Note . Qualifications or conditions required inthat praier that shal be accepted . 1 Condition That the person be right Iames 5 , 16 Simile . Psal , 4 , 3 〈◊〉 Tim. 〈◊〉 . 8. Mat : 5. 23. 24 2 Requisite or condition is faith Iames 1. 5 , 6 Simile . Why the Lord requireth faith in prayer . 1 2 Iames 1 : 6. Atwofold faith required in our prayers . Psal : 146. 5. 6. M●…t : 7. 7 How saith may be strengthened in prayer . From Gods Attributes . Which are of two sorts 1 Absolute : 1 Iustice : 2 M●…y 3 Glory 4. Power . 2 Chron : 14. 11 2 Chron. 10. 12 5. Vnchangeable●…esse . Psal. 22. 4. 6. Faithfulnesse How we may know that we pray in faith . 2 Simile . 3 3. Condition required in prayer is fervencie . Iames 5. 16. Simile . Obiect . Answ. When a man is said to be ser vent . 1 Mat : 〈◊〉 . 2 Gen : 〈◊〉 . Cautio●… about fervency . 1 That it bee a fruit of faith . Simile . 2 Caution . That it be mingled with sincerity . Note . Rom. 12. ●…1 . 4. Condition required in prayer is humilitie . lames 4. 2 Chron : 7. 14. Isa 66. 2. Reasons why humility is required in prayer . 1 Gen. 32. 10. 1 Sa●… 7. 2 Acts 2. 22. Mat. 22. Note . 3 Psal. 51. 4. Luke 18. Ezck. 36. 31. Deut. 8. 11. 5. Condition required in prayer , is , to sanctifie the Lord in our hearts . 1 Tim. 2. 〈◊〉 . Quest. Answ. Holines what . Simile . Heb. 10. Ans. 2. Meanes of clensing a mans selfe . 1 2 1 Cor. 6. 9. Heb. 10. 22. Obiect . Ans What is i●… to haue a pure heart . Simile . Obiect . Answ. Difference between the godly and others in falling into sinne . Quest. Answ. Note . Simile . Simile . 6. Condition required in prayer , is Thankfulnesse Phil. 4. 6. Simile . 7. Condition required in prayer , is , to come in the name of the Lord Iesus Christ. Iam : 4. Levit : 17. Levit 5. 11. Levit. 5. 11. Levit. 16. 12 , 13 Obiect . Answ. Heb : 9. Obiect . Ans. 
A25409	----	The private devotions of the Right Reverend Father in God Lancelot Andrewes. Late Bishop of Winchester. Andrewes, Lancelot, 1555-1626. This text is an enriched version of the TCP digital transcription A25409 of text R207734 in the English Short Title Catalog (Wing A3150). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 113 KB of XML-encoded text transcribed from 96 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A25409 Wing A3150 ESTC R207734 99866770 99866770 119056 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25409) Transcribed from: (Early English Books Online ; image set 119056) Images scanned from microfilm: (Thomason Tracts ; 168:E1196[1]) The private devotions of the Right Reverend Father in God Lancelot Andrewes. Late Bishop of Winchester. Andrewes, Lancelot, 1555-1626. [24], 166, [2] p., plate : port. Printed for Humphrey Moseley, and are to be sold at his shop at the Princes Armes in St. Pauls Church-yard, London : An. Dom. 1647. One of several configurations of works by Andrewes later collected and called his "Devotions". A different translation than that of Richard Drake in "A manual of the private devotions and meditations of The Right Reverend Father in God, Lancelot Andrews, late Lord Bishop of Winchester", published the following year. The last leaf is blank. Reproduction of the original in the British Library. eng Devotional exercises -- Early works to 1800. Prayers -- Early works to 1800. A25409 R207734 (Wing A3150). civilwar no The private devotions of the Right Reverend Father in God Lancelot Andrewes. Late Bishop of Winchester. Andrewes, Lancelot 1647 19576 15 0 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-07 Aptara Keyed and coded from ProQuest page images 2001-08 TCP Staff (Michigan) Sampled and proofread 2001-08 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion EFFIGIES R. P. 〈◊〉 〈◊〉 ANDREWES QVONDAM EPISCOPI WINTONIENSIS Obyt 1626. AEtatis suae 7● If ever any merited to be The Universall Bishop , this was He Great ANDREWES who ye whole vast Sea did drain Of Learning , and distilled it in his brain ; These pious dropps are of the purest kind Which trickled from ye limbeck of his mind . W.M. sculptit . 〈◊〉 〈◊〉 The Private DEVOTIONS Of the Right Reverend Father in God Lancelot Andrewes . Late Bishop of Winchester . Lord I have called daily upon ●hee ; I have stretched out my hands unto thee . Psal. 88. 9. London , Printed for Humphrey Moseley , and are to be sold at his shop at the Princes Armes in St Pauls Church yard . An. Dom. 1647. THE STATIONER To the Christian Reader . THe life of this Reverend Father , was a life of Prayer ; Five houres in a day he spent in his Devotions , and for divers months before his dissolution hee gave himselfe wholy up to converse with God ; It is most remarkable , and may instruct Posterity , that when sicknesse had deprived him of his voyce , yet his eyes and hands prayed ; and when both they failed , his heart still prayed , till it pleased God to accept it as his last Sacrifice ; This testimony and Character of his holy Pietie , wee received from learned Bishop Buckeridge , who being well acquainted with his life , commended his precious memory to posterity in a funerall Sermon , one of the last offices which as men , and christians , we are wont to pay to Honour and Virtue ; In the evening of his life hee was seldome seene without these devotions in his hand ; he penned them in Greeke , and in that language presented them to his God ; the reason , it is not for mee to determine ; whether it were for that the clearest evidences of our salvation are delivered to us in that tongue , or whether amongst those fifteene he was Master of , he chose this language as the most copious to expresse the fulnesse of his soule . It appeares not as yet who translated this manuall of devotions , some of his learned Friends , ( to whom the world owes much for the benefit of of this publication ) informed me , that they found them written with his owne hand , from whence they had the happiness to transcribe them ; it is not improbable that wee are indebted to the same hand for the translation , to whom we owe the originall ; since I could never yet learne that any have laid claime thereunto ; it being no new thing in this ambitious age , for men to indeavour to translate fames , as well as bookes , it may seeme strange in these ex-tempore times , for me , to send these Set formes to the presse , since I am not ignorant , how of late it hath been hotly disputed , whether it be better to pray to God with consideration , or without , against this wild fancy I conceived I could not oppose any argument above the example of this learned Doctor of our Church . Who though he was so universall in allholy dimensions , you may be pleased to observe the reverentiall addresses of his soule , in these his approaches to the highest Majesty ; hee well knew the distance betwixt heaven and earth , betwixt God and himselfe , which I hope will be a motive to every pious Christian , as Salomon saith , not to be rash with his mouth , Ecles. 5. 2. I must clearely confesse , when these Copies came first to my hand , I resolved to imprint them in my own heart ; but considering with my selfe that no man might better excuse the divulging of so usuall a booke , then one of my profession , and withall that there were divers manuscripts dispersed abroad , and the Church might be deprived of this genuine Edition , and I of mine owne right , I thought this publication absolutely necessary , being confident that no man could justly except against this Reverend Author , who both abroad & at home was acknowledged for his Pietie and learning , to have been one of the Oracles of the church ; much less against these his devotions , which are for the most part selected out of the holy Scripture . And whereas he freely wrot his controversies and Sermons for the benefit of others , these pieces I suppose cannot be too well thought off , which he kept peculiar to himselfe , having appropriated and consecrated them , to his private use for the employment of his owne soule . This treasure , so piously laid up in his life time , I thought good not to keep wrapt up in a napkin from the Publick , injoy it thankfully , to the glory of that God , who kindled these holy fires in his soule , and let the memory of the devout Author , in spight of ignorance and malice , be perpetuated and blessed by after ages , as for mee , I shall never desire any higher recompence , then to be in some measure serviceable to the Church , and to be esteemed . Your faithfull servant HUM . MOSELEY . An Index of the heads contained in this Booke . A Meditation at your entrance into the Churh before publique worship . Pag. 1. The Horolege or Diall of prayer 3 Morning prayer 17 The Hymne 20 A paraphrase upon the Lords prayer . 25 A confession of sinne 31 A prayer for the performance of the Law 44 A confession of faith 50 A prayer f●r faith 53 A confession of hope 56 Intercession 59 A deprecation or prayer against evill . 64 Prayers against evills temporall 69 Against evills in the Church ibid. Against evills politicall 71 Comprecation or Hosanna in the highest 73 Comprecation of temporall blessings . Hosanna in Terrenis 77 A Thanksgiving 81 A thanksgiving in particular 92 Praises 96 Praises in particular 105 Evening Prayer 109 A prayer after divine service 119 At the approaching to the holy sacrament 122 In the time of Receiving 124 After the receipt of the Eucharist 129 Mourning and weeping 131 A prayer on the meditation of the great worke of our redemption 132 A meditation on Canticles , 5. 10 134 A prayer after the holy Ordidinances on Whitsunday 137 Light from heaven 138 An imprecation against the enemies of the Church 142 Prayer for King Iames , after the Sermon of Gowries conspiracy 144 Thanksgiving after the deliverance from the gunpowder treason A prayer for Magistrates Eccleciasticall and civill 150 Before Sermon 151 The forme of bidding of prayer used by Bishop Andrewes after the opening of the Text 152 Another exhortation to prayer used by Bishop Andrewes after his opening of his Text . EPHE. 6. 18. Pray alwaies with all manner of Prayer and Supplication in the Spirit . Confessio . In Prayer there are considered , The species or kinds , As confession of our Sinnes , pag. 31 Demerits , ibid. Faith , p. 51. Hope , p. 56. Deprecation , page 64. Petition for the aversion of Evills Eternall . Internall , or Spirituall . Externall . Comprecation . The conferring of blessings . Eternall , Hosanna , p. 73. Internall , In Altis , p. 69. Externall , In Terrenis . 77. Retribution of thanks Eucharistica . Praise , Conf. laudis page 87. The circumstance of persons , it being for Our selves called Oratio , pag. 25. Others also , Intercession . pag. 59. Time , Place , Manner . The time of Prayer . In generall , Alwaies , Luk. 18. 11. In perticular , and that Most ordinary twice a day , at Morne , Even , Numb. 18. 3. More extraordinary , Twice a day , at Morne , Noone and Night . Psalme 55. 1. Seven times a day . Dan. 6. 11. The Horologe . 1 Before day , Mar. 1. 31. 2 At Sun-rise , Psal. 63. 1. 3 At the third houre , Act . 2. 15. 3 At the sixt or noone , 10. 9. 4 At the ninth houre , 3. 1. 5 At Sun-set . P. 134 6 After it at night , P. 134 7 At Midnight , Ps. 139. 62 The place of Prayer . In generall in every place . Exod. 20. 24. In speciall for 1 Tim. 2. 8. Publique Prayer . In the Congregation or Temple , Psal. 111. 1. Acts 3. 1. and 22. 17. Private Prayer . At home . Esa. 26. 20. In the Chamber , Mat. 6. 6. On the house top or leades , Acts 10. 9. Abroade . In the Garden , Joh. 18. 2. In the field , Gen. 29. 63. In the Desert , Mar. 1. 35. The manner of Prayer . in respect of The Posture , Standing , Mar. 11. 25. Kneeling , Luke 22. 41. Falling on the face , Mat. 26. 29. The Gesture . Lifting up the eyes , Psal. 123. 1. Lifting up of the hands , 1 Tim. 2. 8. Smiting the brest , Luke 18. 13. Vncovering the head , 1 , Cor. 11. 4. At your entrance into the Church before publique service , say O LORD , IN the multitude of thy mercies I wil aproach thine house , and I will worship towards thy holy Temple in the reverence of thee . Lord , hear the voyce of my prayer when I call unto thee , when I lift up my hands towards thy Sanctuary . Remember these my brethren also which stand about me and pray together with me , remember their endeavours & their zeale . Remember them likewise which for just causes are absent , and O Lord have mercy upon them and us , according to the abundance of thy goodnesse . I have loved the beauty of thine house , and the place where thy glory dwelleth , that I might hear the voyce of thy praises , and publish all thy wonders . One thing have I desired of the Lord , which I will still intreate . That I may dwell still in the house of the Lord , and visite his holy Temple . To thee O Lord my heart hath said , I will seeke the Lord . Thee ( ô my God ) have I sought , & thy face . And thee will I seeke . The Horologe or Diall of Prayer . THou which hast put the times and seasons in thine own power , Acts 1. 7. Grant that wee may pray unto thee in a fit and acceptable time , and save us , Mar. 4. 38. 1. Thou which for us men and for our salvation wert borne at Midnight , Lu. 2. 7 Grant that we may be daily regenerate by the renewing of thy holy Spirit untill Christ bee perfectly found in us , and save us , Lu. 3. 5. 2. Thou which early in the morning whilst the Sunne was rising didst rise again , Mar. 16. 2. Raise us up daily to newnesse of life , prompting us unto those means of repentance which thou best know'st , and save us , Rom. 6. 4. 3. Thou which at the third houre didst send thy holy Spirit upon thy Apostles , Acts 2. 15. Take not thy Spirit from us , but renew it daily in us , and save us , Psal. 51. 10. 11. 4. Thou which at the sixth houre , and on the sixth day did'st fasten the sins of the world , and crucifie them on the same Crosse with thy selfe , Mat. 27. 45. Col. 2. 14. Cancell the hand-writing of our sins which is against us , and take it cleare away , and save us . Thou which at the sixth hour did'st let downe the great sheete from Heaven and Earth as a type of thy Church , Acts 10. 11. Receive us sinners of the Gentiles into the same , and with it take us up into Heaven and save us , Gal. 2. 15. Acts 10. 16. 5. Thou which at the ninth houre did'st for us sinners and our sinnes , take that bitter and cursed death , Mar. 15. 34. Heb. 2. 9. Mortifie in us our earthly members , and whatsoever opposeth thy will , and save us . Col. 3. 5. 6. Thou which at even would'st be taken downe from the Crosse , and laid in the Sepulchre . Mar. 15. 42. Bury our sinnes in thy grave and with thy righteousnesse cover the evill which we have committed and save us . Rom. 6. 4. Thou which late at night gavest to thine Apostles the power of remitting or retaining sinnes . Jo. 2. 23. Make us pertakers of that benefit unto remission good Lord , and not unto retention , and save us . Thou which at midnight did'st raise the Prophet David , and the Apostle Paul to praise thee . Ps. 119. 62. Act. 16. 25. O give us also Songs in the night , and make us mindefull of thee upon our Beds , and save us . Ps. 63. 6. Thou which by thine owne mouth hast foretold , the coming of the Bridegroome at midnight . Mat. 5. 6. Grant that we may ever have that crye in our eares , the Bridegroome cometh and so be never unprepared to meet him , and save us . Thou which by the Cocke crowing did'st admonish thy Apostle Peter , and made him returne to repentance , Matt. 26. 74. 75. Grant that wee also weepe bitterly for the things wherein wee have sinned against thee , and save us . Thou which at the Seventh hour did'st cure the Rulers Sonne of a feaver . Jo. 4. 52. If any feaver or sicknesse remaine in our soules , take that away also , and save us . Thou which at the 10. houre would'st have thy Apostle ( which found thy Sonne ) to cry with great joy , wee have found the Messias . Jo. 1. 41. Make us find the Messias likewise , and having found him to rejoyce in like manner , and save us . Jo. 1. 41. Thou which vouchsafest to call those which stood al day idle and ( with promises of reward ) to send them even at the 11. houre into thy Vinyard Matt. 20. 6. Shew us the same favour , and though wee returne late unto thee ( as at the 11 houre ) graciously yet denie not to entertaine us , and save us . Thou which at Supper time did'st institute the holy mysteries of thy body and bloud . Jo. 13. 3. Matt. 26. 20. Make us mindefull and pertakers of them , and not to our perdition , but to the remission of sinne , and our obtaining the legacies of the new Testament , and save us . Thou which hast foretold thy comming to judgment , on a day which wee expect not , and in an houre which wee knew not . Luk. 12. 46. Matt. 24. 50. Make us ready every day And houre that wee may with joy attend thy comeing , and save us . Thou which sendest forth the light , wch createst the morning , and makest the Sun to rise upon thee good , & bad , inlighten the blindnesse of our mindes with the knowledg of thy truth . Ps. 43. 3. 74. 16. Eph. 1. 18. Lift up the light of thy Countenance upon us , that in thy light we may see light , in the light of grace , the light of glory , and save us . Ps. 4. 7. 36. 9. Thou which givest food to all flesh , which feedest the young Ravens which call upon thee , and hast nourished us from our Childe-hood . Fill our hearts with food and gladnesse , and with thy grace establish our hearts , and save us , Ps. 136. 25. 147. 9. 71. 5. Acts 14. 17. Heb. 13. 9. Thou which makest the Evening an end to the day , that it may put us in mind of the evening of our life . Psalm 104. 23. Grant that we may ever consider that as the day , so our life vanisheth , Eccl. 8. 13. Grant that we may ever remember the dayes of darknesse which are many , & that the night commeth when wee cannot worke , that so wee be not cast out to utter darknesse , And save us , Mat. 25. 3c . O Lord my God , WHose Essence is above all Essence , and whose Nature is uncreated ; whose handywork the whole World is . I set thee before mine eyes , Ps. 16. 9. I lift up my soul unto thee , I worship thee , falling down upon my knees ; I draw neer unto thee , and humble my selfe under thy mighty hand , I stretch sorth my hands unto thee , my soule gapes to thee , as the thirsty land . I smite upon my Breast and say with the Publican , O Lord be mercifull to me a si●●er , To mee more sinfull then the Publican , be mercifull as to the Publican , ô Father of Mercies , Psal. 16. 9. 25. 1. 95. 6. 134. 2. 1 Pet. 5. 6. Psal. 143. 6. Lake 18. 13. I beseech thy paternall bowels of compassion despise me not ( though I be an uncleane worm ) a dead dog , a stinking carkasse , Psal. 216. 2 Kings 9. Despise me not , the work of thine hands , Psal. 138. 8. Despise me not the likeness of thine owne Image , though I beare the brands of mine iniquity , Gen. 1. 26. Col. 3. 10. Lord if thou wilt , thou canst make mee cleane , Mat. 8. 2. O Lord say but the word and I shall be cleansed , ver. 8. And thou ô Saviour Christ , ô Christ my Saviour , Saviour of sinners of whom I am chiefe , despise me not , redeemed by the price of thy precious bloud 1 Tim. 1. 15. Luke 22. 23. Despise not ô Lord , but look upon me , looke upon me with thine eyes , such eyes as thou did'st upon Mary Magdalen at the Feast , St. Peter in the high Priests Hall , and the Thiefe on the Crosse . That with the thief I may call upon thee , saying , Remember mee O Lord when thou art in thy kingdom , Luke 7. 44. 22. 55. 23. 43. 23. 42. With Peter I now weepe bitterly , ver. 22. 62. And ô who will give my head a fountaine of teares , that therewith I may weep both day and night . With Mary Magdalen I may hear thee say , thy sins are forgiven thee , Lu. 9. 48. And with her I may love thee much , because my many and manifold misdeeds are remitted , ver. 9. 47. And thou all holy and gracious , and life-giving Spirit , dspise me not . But turne thee againe O Lord at the last , and repent thee concerning thy servant . For those thy paternall bowels , the bleeding wounds of thy Sonne for the unutterable grones of thy holy Spirit . O Lord heare , O Lord forgive , O Lord consider and doe it , deferr not for thine own sake , ô my God . Dan. 9. 19. Morning Prayer . BLessed art thou O Lord our God , the God of our fathers which hast turned the shadow of death into the morning , and hast renewed the face of the earth . Am. 5. 8. Ps. 104 30. Which hast made sleep to depart from mine eyes , and slumber from mine eye-lids , Psal 132. 4. Which hast lightned , mine eyes , that I sleep not in death . Ps. 13. 4. Which hast delivered my soule from the night feares , from the pestilence which walketh in the dark . psal. 91. 4 , 5 , 6. Which makes the out goings of the morning & evening to praise thee . v. 65. 8. For I laid me downe and slept , and rose againe , for it was thou O Lord which didst sustaine me . psal. 4. 5. For I waked and beheld and loe my sleepe was sweet . Ier. 31. 26. O Lord doe a way as the Night , so my sins , scatter my transgressions as the morning cloud . Esa. 44. 22. Make me a child of the light and of the day , cause me to walke soberly , chastly and decently as in the day time . 1 Thes. 5. 5. Rom. 13. 13. O Lord uphold us when wee are fallen into sinne , and raise us up when wee are fallen . Ps. 145. 14. That wee harden not our hearts as in the provocation or with any deceitfulnesse of sinne . Heb. 3. 8. 13. Deliver us also from the snare of the hunter , evill alurements , crosse words , the Arrow which flyeth by day . Ps. 91. 3. 6. From the evill of the day preserve me O Lord , and me from doing evill in it . Mat. 6. 34. The Hymne . O Let mee heare of thy loving kindnesse betime in the morning , for in thee is my trust . Psalme 143. 8. Shew me the way that I should walk in , for I lift up my soule unto thee , Deliver me ô Lord from mine enemies , for I flye unto thee for succour , vers. 9. Teach me to do thy wil for thou art my God ; Let thy loving Spirit leade me forth into the Land of righteousnesse , v. 10. Quicken me ô Lord for thy names sake , and for thy righteousnesse sake bring my soule out of trouble , v. 11. Chase from my mind althoughts without understanding , Wisd. 1. 5. Turne away mine eyes that they behold not vanity , Psal. 119. 37. Hedge in mine ears with thornes , that they listen not to foolish discourses , Eccl. 23. 29. Set a watch before my mouth , and keep the door of my lips , Psal. 14. 3. Let me doe nothing that may be scandalous or scrupulous to my soule , 1 Sam. 25. 31. Let the meditation of mine heart be ever acceptable in thy sight , Ps. 19. last . Let mine eyes behold , and let mine eye-lids direct my way before mee , Pro. 4. 25. Awaken mine eares in the morning to heare the word of instruction , Esa. 50. 4. 5. Let my speech be seasoned with salt , that it may edifie and give grace to the hearers , Ephes. 4. 29. Col. 4. 6. O Lord prepare thou some good way for mee to walk in , Eph. 2. 16. Into thy hands I cōmend my Spirit , my soule & body , thou hast created , thou hast redeemed , thou hast regenerated thē ô Lord thou God of truth , Ps. 31. 5. With my self I commend to thee all that have any relation to me . And all that is mine , thou ô Lord hast graciously lent them me in thy goodnesse , Gen. 33. 5. O keep us all from all evil , keep our soules good Lord we beseech thee , Ps. 121. 7. Keep them all spotlesse , and present them guiltlesse in that day . Keepe my out-goings and my commings in from this time forth for evermore , v. 8. Prosper thou thy servant this day , and give him favour in their eyes with whom he meeteth , Nehem. 1. 11. O Lord be near at hand to save me , ô God make hast to help me , Ps. 90. 17. The glorious Majesty of our God be upon us . Prosper thou-our worke unto us , yea prosper thou our handy worke . Let not my dayes be spent in vanity ; let not my year wast in doing nothing , but let one day teach another let one night adde knowledge unto another . Teach mee good Lord so to number my days that I may apply my heart unto wisedome . From the morning watch untill the evening let Israel trust in thee O Lord . A Paraphrase upon the Lords Prayer . O Lord , I Have neither knowne thee as I ought & might have done , neither as I have known thee , have I glorified thy name , or beene thankefull unto thee ; and woe is me that I have not . But with sorrow I confesse and humbly I crave pardon , and would to God I had done it , nay would I might now hereafter so know thee , and live so holily , that both in me and by mee , and by others for my sake thy name might be hallowed . O let me so serve and so promote thy Kingdome here upon earth in the state of grace , that I may attaine unto some place , though the lowest , even under the feete of thy Saints in Heaven , in the state of glory . Thy will which is holy and just and good be done by mee ; thy mercifull and gracious will be done with me ( me earth as I am ) As it is in Heaven . Give us this day those things which may conduce to our welfare , our quiet , and our contentment . Forgive mee my debts . That excessive score of my debts , my filthy slips & fals , my frequent relapses , & my long , long wallowing in abominable pollutions , even such as it is a shame to name or repeate these all , and those other also which are not so sensible , and yet perhaps no lesse grievious , and which sinke me full as deep into perdition . Out of these depths I cry out unto thee good Lord , I beseech thee deliver my soule , deliver it from the nethermost hell . One deep calleth upon another , the depth of my misery , on the depth of thy mercie . psal. 42. 7. O let thy mercie bee exalted above thy justice , let thy goodnesse overcome my wickednesse , Jam. 2. 13. Where sin hath abounded , let thy grace much more abound , Rom. 5. 20. Take away my sinnes ; take away the cause of my sins ; my sinns both those which are scandalous and scrupulous to my heart , and those also which are not so , and yet perhaps far more heynous , of which I desire thee ô Lord that I may bee enlightned , that so I may bee humbled for them . In thy wrath remember mercie , and forgive me my sinnes , sins of mine owne ends with others sins secret and manifest , sins ancient and fresh , of the world or of the flesh : As thou art most mercifull , and indulgent , and compassionate . O Lord forgive them all , even as wee forgive our debters , and grant us this also that wee may forgive them ; and to that end infuse thy charity into our hearts . Leade me not , neither suffer me to be led , nor ●● enter into temptation , but remember & commiserate my frailty and weakenesse so often discovered . But deliver me from evill , from the evill Spirit and his suggestion , from the evill in my selfe that is in my flesh , and the inticement therof , from the evil in the world , and the contagion of it . From all penall evills which most justly and worthily I have deserved , from the evils of the world to come , and spare mee there , and feare and launce me here rather . From the evills of this present world ; ptty mee Lord , for I am but feeble ; from the malice and evill of this day and of this disease ( wherewith I now struggle ) and from the evill ensuing . From all manner of evills past , present , and to come ; from them all good Lord deliver me and keepe me thy servant for ever . Amen . Confession of sin . TO thee ( O Lord ) I confess , for if I would I cannot hide it from thee , that I also am one of the number , for even my life discovereth my guilt . O Lord , I am a Sinner , a branch of the wild Olive tree , arising from the roote of bitternesse , Job 14. 4. For of uncleane seed was I begotten , and in sinne did my mother conceive me , Psal. 51. 1. And I have sinned , I have dealt unjustly , I have done wickedly even in thy presence . Psa. 106. 6. 51. 2. Impiously have I behaved my selfe in thy Covenant , and have cast off thy law , 1 King. 8. 34. And rejected thy correction , & oppressed thy spirit , and have gon a whoring after mine owne inventions and proceeded from bad to worse and have not feared thee . Esa. 5. 24. Pro. 15. 3. Esa 63. 10. Ier. 18. 12. Lev. 25. 43. Nor yet returned . Luk. 15. 18. No , not when I was called back . Pro. 13. 10. Not when I was afflicted . Heb. 3. 13. But have waxed hard . 1 Kings . 16. 33. And have provoked thee . And all this thou hast seene . Psa. 9. 33. And yet hast held thy peace . La. 2. 59. Sam. 49. 21. O God . Thou knowest my foolishnesse , and my transgresssions are not hid from thee ; I know it also , & my guilt is ever more before me . Ps. 69. 5. Ps. 51. 3. Job . 31. 33. Ps. 141. 4. And I hide not ( ô Lord ) Iincline not my heart to such wicked words , as to excuse the accusations of my sinnes . But against mine owne selfe , I acknowledge mine iniquity and all that is within me , and all my bones say that I have sinned , I have sinned , O Lord against thee . Psa. 32. 5. & 103. 1. & 55. 10. & 106. 6. Dan. 9. 19. Like a lost sheep I have gon astray , and have been as froward , as an untamed Heifer ; nay like a dogg have I returned to my vomit , and like a washt Sow have I wallowed in the mire againe , and rushed into mine owne destruction , like a barbed steed into the battell . Psalme 119. vlt. Ier. 31. 18. Pro. 26. 11. 2 Pet. 2. 10. Ier. 8. 6. And now ( O Lord ) all my desire is before thee , and my groaning is not hidden from thee , thou know'st Lord my greif because I have thus sinned against thee , that I am become tedious to mine own selfe , because my sorrow is not greater , that earnestly desire of thee , a contrite heart unspeakable groanes and teares of bloud . Psa. 38. 9. Iob. 7. 20. Psalme . 51. 17. Rom. 8. 26. And woe is me for my leanesse , for the drynesse of my eyes and the hardnes of my heart . Esa. 24. 16. Ier. 9. 1. Rom. 12. 5. Mar. 9. 25. Yet Lord , I repent , I repent O Lord , O doe thou help my want of penitence and still more and more bruise thou & rend , prick and smite this heart of mine . Psa. 51. 17. Ioel. 2. 13. Act 1. 2. 37. Behold O Lord I am angry with my selfe for my foolish unprofittable , nay hurtfull & dangerous lust . 1 Cor. 7. Ps. 73. 22. Luc. 23. 34. 1 Cor. 6. 8. 1 Tim 6. 9. Yea I even loath and abhorr my selfe , for the absurdity the foolishnesse , the basenesse of it . Iob 42. 6. 2 Thes. 3. 2 All the day long my shame is before mine eyes , and the confusion of face hath covered me . Ex. 5. 12. 13 , 17. Psa. 44. 15 Alas , Alas . That I have no more reverenced nor yet feared Ja. 1. 14. Thy Incomprehensible glory Awfull presence Dreadfull power Exquisite Justice Amiable goodnesse How have I been drawn away by mine owne conconcupiscence that I am become a prey to the devil , to be taken of him at his will . 1 Tim. 2. last . Behold now therefore O Lord , I adjudge and professe my selfe most guilty and worthy of eternall punishment , yea and of all extreamities here in this world also . Gen. 18. 19. Eze. 33. 9. 1 Cor. 11. 31. Behold me O Lord already condemned by mine owne Sentence . Tit. 3. 11. Psalme 143. 2. Behold it , & O good Lord enter not thou into judgement with thy Servant . Tit. 3. 11. Ps. 143. 2. Gen. 30. 20. I acknowledge that I am farre lesse then all , yea even the least of al thy mercies . Luk. 15. 19. That I am not worthy to be made one of thy Hyrelings , not the very meanest of them . That I am not worthy of the scrapps that fall from thy Table . Mat. 15. 15. Nor so much as to touch the hem of thy garment . Mat. 9. 21. And now O Lord humbled under thy mighty hand , I bend my knees unto thee and fall prostrate on the earth , on my face . 1 Pet. 5. 6. Eph. 3. 14. Mat. 26. 29. I stretch forth my hands unto thee , and my soule is as the land that wanteth water before thee . Psalme 146. 6. I dare not so much as lift an eye towards heaven but I smite my brest , and from the depth of it doth my soule call and cry out unto thee . Luk. 18. 13. Psal. 35. and 79. 9. O for thy names sake , for the glory of thy name bee mercifull to my sinne for it is very much , for it is exceeding great , and for thy mercies , thy sweet and tender mercies . psal. 25. 10 , 11. Luke 1. 18. For the greatnesse , the multitude , the vast multitude , the riches , the abundance , the over abundance of them . ps. 69. 16. 119. 156 and 51. 1. and 130. 4. Eph. 1. 6. 1 Tim. 1. 14. Rom. 5. 20. Be mercifull O Lord to me a sinner , ô Lord be merfull to me the chiefe of all sinners . O remember and consider what my substance is , that I am but as grasse or the flower of grasse , but flesh & a wind that passeth away and commeth not againe . Esay 40. 6. Psal. 73. 40. Job 17. 14. But a worme and rottennesse , but dust and ashes . Gen. 18. 27. psal. 35. 13. Job 4. 19. Gen. 41. 9. prov. 27. 1. Esa. 38. 13. That I am a stranger and Pilgrim upon the earth , that I dwell in an house of clay , that my dayes are few and evill , that I am here to day , and not tomorrow , in the morning and not at night , now and not anon , that I live in a body of sinne and death , in a world of corruption and which is set upon mischief or lyeth in wickednesse . Rom. 6. 6. 1 pet. 1. 4. 1 Jo. 15. 19. psal. 74. 18. Remember this O Lord and discharge , remitt and forgive mee all those my transgressions , which as a man bearing about me this flesh , and dwelling in such a world , I have committed against thee . Reprove me not ô Lord in thine anger , neither chasten me in thy displeasure , Psal. 6. 1. For unto thee I confesse my wickednesse , ô pardon thou the ungodlinesse of my heart , psal. 6. 1. 32. 5 , 6. 38. 9. All my desire ô Lord is before thee , and my groaning is not concealed from thee . Pitty me therefore according to thy great mercie , and according to the multitude of thy compassions doe away all mine offences , psal. 51 1 Rise ô God and have mercy upon me , for it is time to have mercy on me , yea the time is come , psal. 102. 13. For if thou should'st strictly examine our iniquities ô Lord what man were able to subsist , psal. 33. 3. Enter not thou into judgment with thy servant , for in thy sight no flesh can be righteous , psal. 14. 32. O Lord , Thou which camest into the world to save sinners , save mee which am the chiefest of all Sinners , 1 Tim. 1. 15. 24. Thou which takest away the sinnes of the whole world , be pleased to take away my sins also , 1 Iob. 1. 24. Thou that camest to redeeme that which was lost , Lu. 19. 10. Suffer not that to be lost which thou hast redeemed . That which was so dear to redeem , suffer not to be lost as a thing of no value . A Prayer for the performance of the Law . I Lift my hand ô Lord to thy Commandements which I have loved , open mine eyes and I shall understand , incline my heart and I shall affect , direct my steps and I shall walke in the path of thy precepts , Ps. 119. 48. 18. 36. 133. 1. O Lord God . Grant that I May know thee for the true God , and knowing it , that I may acknowledg thee and no other , nor any thing else with or beside thee , John 17. Rom. 1. 21. 2. Grant that I may worship & adore thee in truth of spirit , Jo. 4. 14. 3. In the decent habit and gesture of my body , 1 Cor. 14. 40. 4. In the benediction of my mouth , Jam. 3. 9. in publique and private , 1 Cor. 14. 26. 5. Grant also that I may render honour to my Superiours . That I may bee perswaded and ruled by them , love to all those which belong to me , that I may bee carefull and provident for them , Heb. 1. 13. 17. 1. Tim. 5. 8. 6. That I may overcome malice with goodnesse , Rom. 12. 21. 7. That I may possess my Vessel in holinesse and honour , 1 Thes. 4. 4. 8. That being content with what I have , my conversation may bee void of all coveteousnesse , Hebr. 13. 5. 9. That I may speak with charity , Ephes. 4. 15. 10. That I covet not inordinately , nor pursue any covetous desires , Rom. 7. ult. Col. 3. 5. Eccles. 8. 30. Good Lord , Remove from mee all , 1. Atheisme & Hypocrisie . 2. Idolatry & will-worship . 3. Perjury and Blasphemy . 4. Superstition and profanesse in thy service . 5. Stubbornesse and carelesnesse . 6. Strife and malice . 7. Lust and uncleanenesse , 8. Injury and Cosenage . 9. Lying and slandering . 10. And all wicked desires and base Concupiscence . Grant me O Lord thy grace . To remember the latter end , Deut. 32. 29. To bruise the Serpents head , Gen. 3. 15. To cut off occasions of sinne . To covenant with my sence , 2 Cor. 11. 13. To prevent scandals Iob. 31. 1. To subdue my body . Ez. 14. 4. Not to sit idle . 1 Cor. 9. 8. To shun wicked company . Mat. 24. 6. To consort with the righteous . Psal. 26. 4. To select times for prayer . 1 Cor. 7. 5. Stopp up my pathes with thornes that I finde not the way to vanity . Hos. 2. 6. Hold me in and rayne me with bitt and bridle , when I keep not neer thee . Psal. 32. 9. And constraine mee to come to thee , If inviting will not serve . Luc. 14. 34. 39. Vouchsafe ( O Lord ) to give me the knowledge and beliefe of thy justice , that it may breed in me . Feare , Humility , Repentance , Prayer , and Fasting , Hope , Charity , Thanksgiving , Praise and Almes . Confession of Faith . Lord I beleeve in the Father , one God . Word , Spirit . In the Father . THat by his infinite power all things were created . In the Sonne . That by his goodnesse and his love , Mankinde was redeemed to which purpose the world became flesh . And was Conceived and Borne , Suffered , and was Crucified Dyed , and was buried , Descended , & rose againe , Ascended , and sate at the right hand of God , from whence he shall returne & reward every one according to his worke . In the Holy Ghost . That by his illumination and his sacred inspiration , his elect people are called out of the whole world , to the beleife of the truth , and to holinesse of conversation . In whom wee are made partakers of the communion of Saints , and the remission of sinnes , in this present world . And in whom we faithfully expect , the resurrection of the flesh , and life eeverlasting , in the world to come . This I beleeve . Iob. 11. 26 O Lord helpe thou my unbeleife . Mar. 9. 24. But above and before all , I beleive that thou wert Christ the son of the living God . Mat. 16. 16. Prayer for Faith . ANd ô Lord grant that I may love thee as a Father , for thy indulgence , adore thee as Almighty , for thy power , and by good works , commend my Soule unto thee , as a faithfull Creatour . 1 Pet. 4. Grant also that I may receive , From Jesus Salvation , Anoynting , From Christ From the onely begotten Son . Adoption .   That I may worship and serve him in faith For his conception , For his Nativitie in humilitie . For his sufferings , in patience . For his Crosse in my crucifying all occasions to sin . For his death , in the mortification of my flesh . For his Sepulture in burying my bad purposes by good works . For his descent in my meditation upon hell . For his resurrection , in newnesse of life . For his ascention , in my contemplation of heavenly things . For his Session , in my choice of the better part on the right hand . For his returne , in the feare of his second comming . For his future judgement in the judging of my selfe , before I come to be judged . And grant me further the inspiration of saving grace , from thy most holy Scepter , that I may participate of vocation , & Sanctification in the holy Catholique Church . And that I may have my Communion in The Mysteries , The grounds , The watchings , The prayers , The Teares , The Fastings . and all the sufferings of the Saints . To my firme perswasion of the remission of my sins , and to the confident hope of my Resurrection , and translation to life eternall . Confession of Hope . O Thou which art the Hope of all the ends of the Earth , and of them which remaine afar off in the Seas , Psal. 65. 6. Thou upon whom our Fore-fathers did depend , v. 22. 4. And thou deliveredst them , upon whom they only relyed , and were not confounded , v. 5. Thou which art my hope from my youth , from the breasts of my Mother , and to whom I have beene intrusted from the very wombe , v. 9. 10. Bee thou my hope still and still , ever and ever , and my portion in the land of the Living . I hope on thy Nature , thy Name , thy Word , thy Practise . O let mee not bee confounded by this hope of mine . Tou Lord shalt save both Man and Beast , Psal. 36. 7. How excellent is thy mercy ô God , therefore the children of men put their trust under the shadow dow of thy wings . v. 39. 8 And now Lord what is my hope , truly my hope is even in thee . My soule fainteth with longing for thy salvation . Psal. 119. 81. Yet have I good hope because of thy Word . O think upon thy Servant as concerning thy Word , wherein thou hast caused me to put my trust . v. 49. Why art thou so full of heavinesse ô my soule , and why are thou so disquieted within me ; O put thy trust in God , for I wil yet praise him which is the helpe of my countenance and my God . Psal. 42. 14 , 15. Against hope I will believe in hope , Rom. 4. 18. And though hee slay mee , yet will I trust in him , Iob 13. 15. Intercession . HEar our prayers ( good Lord we beseech ) the for thy creatures , For healthfull , times & seasons . fruitfull Peacefull For man-kind , for the succour and comfort of all that are in distraction of minde , In sickenesse , in poverty , in perplexity . For the sobriety and thankfulnesse of all that are in minde quiet , sound in body , in estate wealthy , and free from all trouble . For the conversion of all Turks , Jewes , Pagans , Atheists . For all Christians . They which continue in truth & grace , may be established . That they which wander in errour and sin , may be reduced into the right . For al churches throughout the whole world , their unity and confirmation . For this Church of ours , that the defects thereof may be supplyed , that al Heresies and scandals both publique and private may be removed , that the Clergy may deliver the Word sincerely , and walke in it uprightly . For the Laity , that they be not overweined with their own understanding , but rather be perswaded by the instruction and obedience to the authority of their Superiours . For all Common-wealths , their establishment and tranquility ; for this Realm of ours , for all Incorporations in it ; for this City , that they may be freed and preserv'd from all danger and distresse . For our King and his Queene , and for their safety and prosperity . For the Councell and their prudence . For the Judges and their uprightnesse . For our forces and their fortitude . For the Communalty and their temperance and holy simplicity . For our Husbandmen , Merchants , Artificers , Even to the baser Tradesman , even to the Beggars . For our Posterity now springing up ; for the good education of the Issue Royall , the young Nobility & Gentry , of all Students and learners in the Universities , in the Innes of court , in Schooles and Trades ; that as they grow in years , so they may encrease also in wisedome and in favour both with God and men . For all such as are recommended to our prayers . By nearnesse of Kindred and affinity . By beneficense towards us . Morall friendship . Christian charity . Familiar neighbourhood . Fellowship in Household . Or mutuall promise . For those that are in their last extreamity , or in any eminent danger . For those which have undertaken any great work for the glory of thy Name , or the peace of the Church . For those which are bountiful towards any holy designes , or towards the poo And lastly , but most especially for all those whom in word or in deed I have any wayes , at any time wronged . Deprecation or Prayer against evills . O Father of Heaven which hast created us . O Sonne of God which hast redeemed us . O sacred Spirit which hast regenerated us . Remember not our offences , nor the transgressions of our Fore-fathers . Neither take thou vengeance for their sinnes , and ●ine upon me . But spare us , good Lord , spare thy people , & in thy people , thy servant whom thou hast redeemed with thy most precious blood , and be not angry with us for ever . Be mercifull , be merciful O Lord and spare us , and be not angry with us for ever . Be mercifull , be merciful ô Lord and pitty us , and be not angry with mee to my ruine . Deal not with me ô Lord according to my trangressions , neither reward thou me according to my sinnes . But according to thy mercy deale thou with me . And according to the multitude of thy compassions reward me . According to that great mercy of thine , And according to that exceeding multitude of thy compassions . By whatsoever is deare and acceptable to thee . From all evill and misfortune at all times of necessity . Rise up Lord , defend , and save me , preserve me good Lord , and destroy me not . But most especially in the time of extremity , in the houre of death , in the day of judgment , in that fearefull day , good Lord deliver me . From beholding the sterne countenance of the Judge . Apo. 6. 6. From my standing on the left hand . Mat. 25. 41. From hearing that terrible sentence depart from me you wicked . Mat. 8. 12. From being bound in the chaines of darknesse . Jude . 5. 6. From casting out into utter darknesse . Mat. 8. 12. From being thrust into the bottomles pit of fire , and Brimstone , where the smoake of the fire ascendeth up for ever . Be mercifull O Lord & spare me , Have pitty O Lord and deliver me , And confound me not for ever . And to this end and purpose , from a blinded and a hardned heart , tending to impenitence . Eph. 14. 19. From a wanton and brasen face tending to impudence , Acts. 28. 27. From a seered conscience . Pro. 7. 13. From a reprobate mind , Esa. 48. 4. From the sin unto death , Tit. 1. 16. And against the holy Ghost . Jo. 5. 16. Mat. 12. 13. Be mercifull good Lord , and deliver me . Prayers against Evills Temporall . FRom all evill and misfortune , and all perrillous accidents in this world . From the pestilence , Famine , and Warre . From great fires , inundations , & Earthquakes , From excessive Raine , drought and mil-dew ; From al blastings , lightning and Thunder , From Temptations , Stormes , infectious diseases , and sudden death Be mercifull good Lord and deliver us . Against evills in the Church . FRom all Innovations , private interpretations difference in doctrine , contending about vaine and fruitles questions ; endles desputations , and controversies . Heresies both publique and private . Schismes Scandalls From the pernicious flattering of Princes . Acts. 12. 22. The partiality of Saul . 1 Sam. 14. 18. The contempt of Michal . 2 Sam. 6. 16. The Preisthood of Micha . Judg. 17. 10. The flesh-hook of Hophni . 1 Sam. 2. 16. The fraternity of Symon Magus , and Judas Iscariot . Act. 8. 17. Mat. 26. 17. From such as are corrupted in minde , unstable and unlearned . 1 Tim. 6. 5. 2 Pet. 3. 16. From the arrogance of young Schollers . 1 Tim. 36. And from People that contradict their Minister , speaking according to the word of God , Be mercifull good Lord and deliver us . Hos. 4. 4. Against evills Politicall . FRom Anarchie or want of Kings . From the multitude of Princes . From Tyranny , From Princes , like Ashur . Jeroboham . Roboam . From the cruell insolency of Hamon . 2 Sam. 15. 31. From the councellors of Zoan . Esa. 14. 11. From the perillous counsell of Achitophel . 1 Kings . 21. 13. From the Judges of Jesrael . From the Lawes of Omri . Micha . 6. 16. From the Torrents of Belial . Psa. 18. 4. The plague of Per● . Num. 25. 5. The vale of Achor . Josh. 7. 26. From effussion of blood , deadly feind . Treason , Forraign invasion , Civill Warr . For the displaceing of good Magistrates and the raising of evill , be mercifull good Lord and deliver us . From whatsoever may make against the tranquility of our Soules . The health of our bodies , our estates , our libertie , or our credit . Be mercifull good Lord and deliver us . Comprecation or Hosanna in the highest . REmember me O Lord in the favour which thou bearest to thy People , and visite me with thy salvation , that I may see the felicity of thy chosen . And rejoyce with the gladnesse of the Saints . And give thanks with thine Inheritance . For certainly there is a glory to be revealed hereafter . And when the judge commeth , some shal behold his joyfull countenance . Job . 33. 16. And be placed on his right hand . Mat. 25. 32. And here that most sweet voyce , come yee blessed . v. 34. And be taken up to meet Christ in the Clouds . 1 Thes. 4. And enter into his joy , his full joy . Mat. 25. 21. His joy which shall never be taken away . v. 22. And enjoy that beatificall vision of him . And remaine with him for evermore , And they onely , onely they of all the sonnes of men are blessed . To grant me , the vilest of men , the meanest place there , a place even under their feet , under the feet of thine elect , and of the lowest among them , and to this purpose . Let me finde grace in thy sight , that I may obtaine the grace to serve & please thee with feare and reverence . Gen. 6. 8. Heb. 12. 8. And give me yet a second grace that I may not receive that grace in vaine . 2 Cor. 6. 1. So farre forth as to neglect it , or to be wanting to it . 1 Tim. 4. 14. Heb. 12. 15. But that I may stirr it up rather , so as to encrease in it , and to remaine therein . to my lives end , 1 Tim. 4. 6. 1 Pet. 3. 18. Acts. 13. 43. And O Lord , supply thou the defects of thy graces in me , helpe my weake faith , confirme my faint hope , enflame the smokeing flax of my charity . And kindle it so in my heart , that I may learne to love thee , first & above all , and my friends in thee , & any Enemies for thee , and thy sake . As I would have men to deale with me , so give me grace to deale with them . One thing onely let mee feare , that is , to feare any thing more then thee . And let my heart so rejoyce in the feare of thee . That this feare of mine may be my hope . Lastly , thou which givest grace to the humble . Give me so much grace , as to be humbled . Comprecation of temporall blessings . Hosanna in Terrenis . REmember O Lord to crowne the years with goodnesse , and let thy providence distill plenty , For the eyes of all things waite upon thee , ô Lord and thou givest them foode in due season . Thou openest thy hands , and fillest every Creature with thy blessing . Psal. 145. 15. Vouchsafe us therefore ô Lord the blessing of the heavens , and of the dew from above , and of the fountaines of the deepe beneath . Deut. 33. 13. 14. The precious things returned by the Sun , and the precious fruits put forth by the Moone . v. 15 The choicest things of the ancient mountains , and the precious things of the lasting hills ; the precious things of the earth , and fulnes thereof . O make peace within our borders . And fasten thou the Barres of our gates . v. 19. But cloath our enemies with confusion , and blesse our children among us . Let our Sonnes grow up as the young plants , and our Daughters be as the polished corners of the Temple . v. 144. 12. Lord blesse our victualls with increase , and fill us with the floure of wheate , and satisfie our poore with bread . Psal. ●32 . 6. Let our Garners be full and abounding with all manner of store , let our sheepe bring forth thousands and ten thousands in our streets , And let our Oxen be strong to labour . v. 13. Let there bee no decay , no leading away into captivity , nor no complaining in our streets . Two things I desire of thee ( O Lord ) deny me not them before I dye . Pro. 30. 7 , 8 , 9. Vanity and lying words , remove farr from me . v. 8. Beggery and abundance give me not . Give me onely what is needfull for my life , least being full , I be tempted to deny thee and say , who is the Lord . verse . 9. Or being forced by want I steale , & so forswear the name of my God . Teach me O God to abound , & to want , Phil. 4. 11. that every where and in all things , in what condition soever I shal be , I may learne to be content , v. 12. Thanksgiving . LEt all thy workes confess unto thee ô Lord , and let thy Saints blesse thee . Psal. 34. 96. 103. 107. It is a good thing to praise the Lord , and to sing unto thy Name O most high . Psa. 91. 1. To declare thy loving kindnes in the morning , and thy truth in the night season . v. 2. I will exalt thee O God my King , and blesse thy Name for ever and ever , every day I will blesse thee and extoll thy Name for ever and ever . Psal. 145. 1. v. 2. For it is thou which callest the things which were not , as if they were , and by whom all things are made in Heaven and on Earth , visible and invisible . Rom. 4. 17. Col. 1. 16. And it is thou which sustainest all things by the word of thy power , and by thy ordinance they continue to this day . Heb. 13. Psal. 119. 91. for all things serve thee . Which leavest not thy selfe without a witnesse , in doing good from heaven ; giving us raine and fruitfull seasons and filling our hearts with food and gladnesse . Acts. 14. 17. 1. It is thou which by thy wisdome and power didst ( thy selfe ) 2. With thine owne hands make man of the mould of the earth . 3. And didst breath into his nostrills the breath of life . Acts. 1. 26. 4. And did'st honour him with thine owne Image . 5. And did'st give the Angells charge over him , Psal. 91. 11. 6. And dost place him over the worke of thy hands , Psal. 8. 7. 7. And did'st seate him in the paradise of pleasure . Gen. 2. 15. And when he had dispised thy Commandements , did'st not yet dispise him , but did'st open to him a gate to repentance and life , Acts. 11. 18. Giving to him that great and pretious promise of the seed which should save us , 2 Pet. 1. 4. It was thou which did'st instruct us . 1. By that which is knowne of God . 2. By the Law written in our hearts . 3. By the services of sacrifices and oblations . 4. By the Oracles of the Prophets . 5. By the melody of the Psalmer . 6. By the wisdome of the Proverbs . 7. By the experience of the sacred story . It was thou which when the fulnesse of time came didst send downe thy son who emptying himself , and taking the forme of a Servant , of the feede of Abraham , Heb. 12. 6. Being made of a woman and subjected to the Lawe . Gal. 4. 4. Phil. 2. 7. Heb. 21. 6. Ga. 4. 4. By his active obedience fulfilled the Law , and by his death tooke away the curse thereof , Eph. 5. 1. Redeeming by his death , and by his resurrection reviving our nature , and leaving nothing undone that was needfull to doe , that wee might be made partakers of the divine nature , who likewise manifested himselfe to be our Saviour in all places by the preaching of the Gospell . Rom. 4. last . 2 Cor. 2. 14. Bearing witnesse thereunto by divers signes and miracles . Heb. 2. 4. By the admired holines of life in his Saints , and By their wonderfull patience even to the effusion of their bloud . Heb , 11 , 36 , 37. And by the incredible condition of the whole world to the faith . 1 John , 5 , 4. It is thou also which hast made us the Sonnes of Saints and heirs of the same vocation . Which hast given thy Church power , to be the pillar and foundation of Truth . 1 Tim , 3 , 15. It is thou which hast granted to our Church ability , to keep that which was committed to her . 1 Tim. 6. 20. To teach us the way of peace , and to retain certain ordered stedfastnesse and decency , Rom. 3. 22. Col. 2. 5. It is thou which hast established the throne of thy Servant our Soveraigne , 1 Ch. 17. 13. Which hast instructed our Princes , & hast taught our Magistrates wisedome Psal. 105. 22. Which hast vouchsafed us pastours according to thine own heart , to feed us with knowledge and learning , Jer. 3. 15. It is thou which hast made peace in our inclosure , and hast satisfied us with the flowre of wheate , Psalm 106. 13 , 14. Which hast strengthned the Barres of our gates , and hast blessed our Children among us . Which hast turned our swords into Mattocks , and our spears into sithes , Esay 2. 4. Which hast cloathed our enemies with confusion , and hast given us for a blessing for ever and ever , and made us glad with the joy of thy Countenance , Psal. 21. 7. It is thou which hast brought mee into this life , and hast led mee to the lavar of regeneration and renewing by thy holy Spirit , and hast revealed to me the paths of life . Tit. 3. 5. Psalm 16. 11. Which hast connived at my sins for my repentance . Wisd. 11. 12. And hast not crushed me under the hands of mine iniquity . Esa 64. 7. Which hast even waited to shew mercy on me . Esa. 30. 18. And hast not suffered my heart to harden . Rom. 2. 9. But hast left mee in the compunction of heart , and memory of my latter end , and conscience of my former sins . Acts 7. 37. Deut. 32. 29. Hebr. 10. 3. Which hast not cut off my life like a weaver in the beginning , Psa. 16. 29. nor from morning to night hast made and of us . Jo. 20. 22. Which hast not called me away in the middest of my dayes . Psalme 102. 25. But hast holden my soule in life , and hast not suffered my feete to slip . Psalme 66. 9. Therefore for all these benefits , and for many more , through their multitude and our forgetfulness omitted ; Glory be to thee ô Lord , glory and honour & praise and blessing and thankes with the tongues of Angels and men . The meanest of thy work by reason of our sin now every houre and every day , Even to our latest gaspe , To the end of the world , and to all Eternity . Amen . Thankesgiving in particular . O Lord my God , For my being . living , endowment with reason . For my nourishment , preservation , ingenuous education . For thy gifts to me , of nature , of the world , of grace . For my redemption , regeneration , christian instruction . For thy calling of me , calling againe , often reiterated calling . For thy patience , long-suffering , long , long-suffering of these many times , these many yeares , even untill now . For the good which I have received . For the good ( if any ) which I have done . For the use and comfort of thy prudent benefits . For the promise , and my hope of enjoying thy future blessing . For my good and honest Parents . My kinde and mild Master and Teacher . My ever memorable Benefactors . My trusty friends . My faithfull companions . My loving and carefull Wife . My obedient and towardly children . For all those which have any way furthered and profited me , By their writings , Sermons , Discourses , Proverbs , Examples , Reproofes , Injuries . For all these and for all other , known & unknown . manifest and secret , remembred and forgotten . Wherewith willingly or against my will I have been affected and bettered . I praise , and will praise . Blesse . Blesse . Thanke . Thank thee . All the dayes of my life . What am I ( Lord ) or what is my Fathers house , that thou shouldst vouchsafe to look on such a dead dog as I am ? Psal. 3. 4. What shall I render to the Lord , for all the things hee hath bestowed upon me ? What thanks can I repay unto my God for all the things which he hath forgiven , which he hath given me to this instant . Praises . IT is good to sing psalms unto our God . For sweete and decent is his praise : Therefore will I confesse unto the Lord with my whole heart . In the counsell of the Saints , and in the Congregation . O magnifie the Lord with me , and let us elevate his Name . Let all his works blesse the Lord , in all the places of his Dominion , from the Sun rise to the fall thereof . Let all that breath praise the Lord . Let all flesh bless his holy name for ever . Praise the Lord ô all yee Nations , and praise him only ô all ye people . Give unto the Lord ( all ye Kindreds of the earth ) give unto the Lord honor and glory . Give unto the Lord the glory due unto his Name . Being your offerings , and come into his Courts . Praise thou the Lord ô Salem , and thou ô Sion , praise ye the Lord . All ye that stand in the Lords house , in the courts of the house of our God , lift up your hands towards his Sanctuary , ô lift them up and praise the Lord . My soule praiseth the Lord , him will I praise all my life long . To my God will I sing whilst I have any being . Thou art my God , and I will praise thee . Thou art my God , and I will exalt thee . Be thou ô God exalted above the Heavens , and thy glory above the Earth . Praised be the Lord for his great goodnesse towards all his Creatures . All man-kinde in generall . The Klngdome of the whole world . The Catholike Church . The Kingdomes and Churches in severall . This Church and Kingdome of ours . The orders and degrees in each . And the particular persons in them . Towards this City . This Parish wherein I dwell . Towards all that are mine . Mine Household . Kindred . Benefactors . Friends . Wel-willers . Towards my poor selfe . My soule and body in the gifts of grace . Nature . The world . Now to this present , and which shall bee at my time hereafter . Wee lift our hearts up to the Lord , For indeede it is most due and just . Most meet and convenient in all , and by all means , in all ●indes . Times and places . To memorize . adore . confesse . praise . blesse . Magnifie and thanke thee . VVhich art the Creator , Nourisher , Preserver , Governour , Restorer , Promoter and Perfecter of all Creatures . Their Lord and Father . Their King and God . The fountain of life and Immortrlity . The treasury of eternall blessing . VVhom the heavens applaud , and the heaven of heavens , the Angels and all the Celestiall powers each to other , and wee most unworthy and humble sinners under the feete of them , with them . Holy , holy , holy , Lord God of Sabboth , Esa 6. 3. The whole heavens and all the Earth are full of the Majesty of thy glory . Blessed be the glory of the Lord out of his owne place , Ezek. 3. 12. Glory bee to God on high , in earth peace and good will among men . Blessed and praised and magnified , extolled and glorified and hallowed bee thy Name O Lord . The memoriall , mention , and remembrance thereof . For the faith of the Patriarchs . The hope of the Prophets . The labours of the Apostles . The trueth of the Evangelists . The blood of the Martyrs . The zeale of the Confessors . The study of the Doctors . Glory be to thee , O Lord , glory be to thee . Glory be to thee for the glorifying of them . In whom wee also glorifie thee . Amen . Glory and wisedome , Honour and Virtue , Praise and Riches , Blessing & Power , Thanksgiving and Dominion . Holinesse and Salvation , be ascribed to our God which sitteth upon the Throne and liveth for ever , and to the Lambe which was slaine . Amen . Great and wonderfull are thy workes ô Lord Almighty , true and just are thy wayes ô thou King of Saints . Rev. 15. 3. Who will not feare the Lord , and glorifie thy Name , for thou onely art holy , and all the Nations shall come and worshipp thee , for thy judgments are made manifest . Praises in Particular . COme and harken unto me , ô all yee that feare the Lord , and I will shew you what thing hee hath done for my Soule , he hath created me , hee hath brought me into life , and hath so disposed of mee that I am , A living soule , and not a sensles thing ; A Man , not a Beast ; Civill , not barbarous ; Freeborne , not a slave ; Legittimate , not a bastard ; Of honest parentage , not of base or Ignominious ; Of understanding , not blockish ; Sound in sences , not blind or deafe ; Sound in Limbs , not lame or maimed ; Well brought up , not forlorne or exposed . A Christian , not a Pagan ; Peaceable not quarelsome ; Cleare of dangers , not swallowed up by them ; Cleere of infamy , not wounded in credit ; Of sufficient estate , not forced to flatter ; or borrow . And living in the dayes of PEACE , not turmoyled with hurly burly . To thee O Lord , Which according to thy abundant mercy hast regenerated us to a lively hope by the resurrection of Jesus Christ from the dead , 1 Pet. 1. 3 , 4. To an Inheritance , Immortall , undefiled , and never fading , reserved in heaven for us , which hast blessed me with all spirituall blessings , in heavenly things in Christ , Eph. 1. 3. Which comfortest mee in all my tribulations , that as the sufferings of Christ abound in me , so through Christ my consolation aboundeth . To thee O Lord , The God of my fathers , I make my confession ; to thee I give praise , because thou hast granted me wisdome and courage in some measure , and hast shewed me the things which I desired thee , and hast opened thy Word unto me . Unto him which Is able to doe superabundantly above that which is desired or understood , according to the power which worketh in us . Eph. 3. 29. To him be glory in the Church of Christ , through out all generations for ever and ever . As with marrow and fatnes shall my soule be satisfied and with joyfull lipps shall my soule praise him . Psal. 63. 5. Evening Prayer HAving passed through this ●●● I give my thanks to t●●e ô Lord . The Evening approacheth , ô blesse that also to me , an evening there is as of the day , so of our life , that Evening is old age , & age hath now surprized me , Lord prosper thou that likewise unto me . Tarry with me ô Lord , for the evening growes upon me . Luck . 24. 29 : And my day is much declined , cast me not off now in min age forsake me not now when my strength faileth me . Psal. 71. 8 , 9. But rather let thy strength bee made more perfect in this my weaknes , 2 Cor. 12. 9. O Lord the day is vanished and gon , so doth this life . The night doth now approach , so doth death also , death without death , the end both of our day and of our life , is neere at hand . Remember this therefore wee beseech thee ô Lord , make the end of all our lives Christian-like and acceptable to thee , peaceable , and if it like thee , painlesse , translating us among thine elect , unto thy heavenly kingdome . O Lord thou hearest prayer , to thee shall all flesh come . In the morning , at Noone , and in the evening I will call , I will cry out , and thou shalt heare my voyce . In the night will I lift up my hands to thy Sanctuary , and will blesse thee ô Lord , Psal. 133. 4. The Lord hath shewed his mercy in the day , therfore at night I will sing of him , and pray unto the God of my life , psal. 42. 9 , 10. Thus will I praise thee all my life long , and in thy Name will I lift up my hands , Psal. 63 : 4 , 5. O let my prayers be directed as the incense , and the lifting up of my hands as the Evening Sacrifice . Psal. 141. 2. Blessed art thou ô Lord my God : the God of my Fathers . Psal. 144. 20. VVhich hast created the Changes of night and of day . v. 22. VVhich givest rest to the weary , and refreshest the weake . Esa. 40. 29. VVhich givest Songs in the night . Job . 35. 10. And makest the out-going of the Morning and Evening to praise thee . Psalme . 65. 9. VVhich hast delivered us from the malice of this day . Matt. 6. ult. And cuttest not off our lives ( like a VVeaver ) neither from Morning to Evening makest an end of us . Esay . 38. 12. As we add dayes to our dayes , so we add sinnes to our sins , Eccles. 5. 8. The just man falls seven times a day . Frov. 24. 16. But wee wretched sinners seventy times 7 times . Mat. 18. 22. But wee returne to our hearts . Esa. 46. 8. And with our hearts we returne to thee . Deut. 30. 2. To thee ô Lord wee returne , and all that is within us , saith , Ps. 103. O Lord wee have sinned against thee . 2. Sam. 12. 13. But we repent ; alas wee repent , spare us good Lord , Luke . 17. 4. Be mercifull and spare us . Be propitious to us . Haue pitty upon us , and spare us ô Lord . Forgive us the guilt , Rom. 13. 19. Take out the staines , Psal. 51. 3. 9. Cure the faintnesse in us by reason of our sins , psal. 146. 3. and heale our soules O God , for wee have sinned against thee , psal. 41. 4. Deliver mee from my unavoydable sins , psal. 27. 17. Cleanse me from my secret offences , psalm . 19. 13. And for my Communion with the transgression of others , pardon thy servant ô Lord . All our good deeds thou hast wrought in us , Esay . 26. 12. If wee have done any thing well , mercifully regard it ô Lord . Our sin and our distraction is from our owne selves , Hosea . 13. 9. Whatsoever wee have done amisse , graciously pardon it . Thou which givest thy beloved secure rest , grant that I may passe this night without feare , Psal. 3. 6. Enlighten my eyes that I sleep not in death . p. 13. 4. Deliver mee from the mighty feare , from the businesse that walketh in the darke . psalm . 91. 5. Thou which neither sleepest at any time , nor slumbrest , keepe mee this night ô Lord from al evill : chiefly ô Lord keepe and preserve my soule . Psalme . 121. 4. 7 Visite mee ô God with the visitations of thy Saints : open mine eares in the visions of the night . Job . 33. 15 , 16. At least let my sleepe be a cessation from sins , from labour , and let me dream of nought that may offend thee , or defile my selfe . Prov. 4. 6. Let not my loynes be filled with illusions , but let my reynes chasten mee in the night . psalme . 38. 8. and 16. 7. Let mee remember thee upon my bed , and let mee meditate with my heart , and search out my spirit . Psalme . 63. 6. and 77. 6. And when it shall bee time for mee to rise , let mee wake with the light to thee ô Lord , to thy praise and thy service . Rom. 13. 11. Psal. 63. 1. O Lord into thy hands I commend my spirit , my soule and my body . Thou hast created , thou hast redeemed them ô Lord , thou God of truth . Psalm . 31. 5. And with my selfe I commend to thy mercifull protection , all those that belong to mee , and all that is mine : Thou ô Lord of thy goodnesse hast bestowed them upon me , Gen. 33. 5. O keep us all from evil , chiefely good Lord keepe and preserve our soules . Keepe them ô God , keep them all spotlesse , and without guilt present them in that day , Psa. 121. 7. I will lay me down and sleepe in peace . For thou only makest me dwell in safety , Psal. 3. 5. and 4. 8. After divine service . O Lord thou which hast suffered me this holy day , and houre to raise my soule , and give praise unto thee and offer up the glory due to thee ; accept then , from my soul , this sacrifice sprituall , and send into me the grace of thy most sacred spirit , ô visit me in thy great goodnesse , forgive me all my sins both wilfully and unwillfully committed , deliver me from the reward of them , that is from everlasting punishment , yea , and from all distresses in this world , change my thoughts into Piety . Sanctifie my spirit , My soule and my body , Oh , give me grace to adore and please thee in godlines and holines of life , to the utmost end of al my dayes . Amen . Before thy Approaching the Holy Communion , say O Lord , I am not worthy , nor prepared for thee to come under my sordid roofe , for it is wholy desolate and ready to dropp downe quite , neither canst thou with me have any fitting place for thy Reposall . Mar. 8. 8. But as thou denyest to rest in the Stable and manger of bruit beasts . Luk. 2. 7. As thou didst not Disdaine Simon . the Kepers house , and entertainement . Mat. 26. 6. As thou didst not forbid the adulterous Sinner to come and touch thee . Luk. 7. 19. Nor did'st abhor her impure and prophane mouth , Nor yet the Theeves confession of thee upon the Crosse . Luk. 7. 23. Vouchsafe O Lord to receive me likewise ( an over-worne and most unworthy sinner ) Amen . In approaching the Holy Sacrament . O Lord with all thanks wee commemorate the saving passions of thy Christ our Saviour . This life-restoring Crosse , His precious death , His 3. dayes Sepulture , His resurrection , His ascention to heaven And his sitting on thy right hand , His glorious and most Dreadfull returne thence to the last Iudgment . And wee beseech thee that with the sincere witnesse of our conscience receiving part of these thy holy Mysteries wee may be therewithall incorporated into the sacred body of thy Sonne , and so communicating , worthily may dwell in him and he again in us , and be his members as he is our head , and become Temples of his holy Spirit . And ô good Lord scoure out the staines of my old and fresh sins , and let not such foule spots continue there , where thy pure Sacrament shall have entered , but ô Lord make not any of us guilty of these most dreadful and celestial mysteries , nor weake or feeble either in Soul or body , for our receiving them unworthily . But grant that to our last gaspe , wee may retaine the hope and comfort of this ever blessed Sacrament of thine . In the time of Receiving . ATtend O Lord from thy most sacred dweling , and from the throne of glory , in thy kingdome and come and hallow it , ô thou which visitest on high with the the Father , and yet invisible art present with us , come neere and consecrate these guifts of thine , and all those both by whom , and for whose sake , and the end also to which they are consecrated . And yet that we may so participate of these thy mysteries that they may prove to us according to thy institution . The monuments of our Lords dispensation , and a memoriall of his sacrifice , and the meanes of renewing our covenant with thee . Act. 2. 4. Luk. 22. 18. 2 Cor. 11. 26. Pet. 5. 1. 5. According to the manner of receiving by eating and drinking . The Soules food for our strength and nourishment . 1 Cor. 10. 2. Her medicine to purge and to restore her . Heb. 9. 14. According to the effects ô Lord let them like seales confirme our pardons to us . To the remission of our transgressions , and cancelling of all our debts and sins Mat. 26. 28. Col. 2. 14. Let them take out the staines that sin leaves in us and cure the weaknesse in our soules bred by it . Heb. 9. 14. Esa. 6. 7. 1 Pet. 2. 14. Let them keep from us the destroying Angell , as did the lambs bloud in the Passeover . Doe thou by them communicate to us the body and bloud of Christ , and knitt us unto him that we may participate his Spirit . 1 Cor. 10. 16. and verse . 12 , 13. Let them like Conduit-pipes convey to us the graces of that most holy Spirit , Hebr. 13. 19. 1 Cor. 12. 13. That so they may enlighten our darke mindes , and pricke our hearts with the compunction of true repentance , and cherish our weak faith , and prop our hope , and become bands to us of Charity , occasions to us of our liberty , and the awaker of all our thankfulnesse , Luke . 24. 31. 1 Cor. 11. 20. John . 13. 35. Psalm . 116. 12. And let them arme us against transgression to the encrease of all effectuall grace , and the augmentation of our Consolation , and the tranquility of our Conscience . 1 Pet. 4. 1. Hebr. 13. 9. Psalm . 104. 15. 1 Cor. 11. 28. That even we together , with the rest of all the Saints , which ever have been gracious in thy sight , may bee partakers of those incorruptible and everlasting gifts prepared by thee for all that love thy blessed Name : In whom thou art , and ever shalt be glorified . After the receipt of the Eucharist . IT is good for me to adhere to God , to place the hope of my salvation in thee ô Lord , ô Christ our God . Wee have now finished all within our performance that concernes this Mysterie of thine owne dispensation . For wee have had memoriall of thy death . And have had an earnest of eternall life , and tasted these thy most sweet delicacies . Whereof there can bee no satiety . And ô good Lord let it stand with thy pleasure , to grant that to us in the World to come , Amen . The LORD bee mercifull to every one that prepareth his heart to seeke the Lord of our Fathers , though he be not prepared according to the cleaness of thy redemption , 1 Cor. 30. 19. Mourning and weeping . OH that my head were full of water , and mine eyes fountaines of teares , Jeremiah 9. 1. Hee which turneth the flint stone into a springing well , vouchsafe mee gratiam Lacrymarum , . some small portion of the grace of repentance ; that though weepe I cannot , yet wish and pray for it I may , at least complaine and bemoane my selfe as the Prophet . My leanenesse , my leanenesse , woe is me my drynesse , my drynesse , woe is mee the transgressors have o●fended , the transgressors have grievously offended . Esay . 24. 16. Grievously offend I can , grievously lament I cannot , my drynesse , my drynesse woe is me , but I humbly beseech thee my mercifull God and Father , in default of my contrition to accept of the strong crying and bitter teares , which in the dayes of his flesh , thy blessed Sonne in great agonie shed for mee . A Prayer on the meditation of the great worke of our redemption . O Lord which hast set before us thy Passion and Throne , one to awake our love , the other to quicken our hope , that we may this day , and ever , lift up our eyes and heads , that wee may this day , and ever carry them in our eyes and hearts , looke up to them both , so looke that wee may love the one , and waite and hope for the other ; so love , and so hope , that by them both we may move , and that swiftly , even runne to him , and running , not faint , but so constantly runne , that wee faint not finally , to attaine the happy fruition of himselfe , and of the joy and glory of his blessed throne , that so wee may finde and feele him as on the Crosse the Author , so there the finisher of our faith , by the Son our Lord Jesus Christ . Amen . A meditation on Canticles , 5. 10. THe Spouse in the Canticles . askeing of her Beloveds colours , saith of him , my Beloved is white and red , white of his own proper , so he was when he shewed himself in kind transfigured on the mount , his apparrel then so white , no Fuller in the earth could come neer it , Math. 17. 2. Mar. 9. 3. white of himselfe , how comes hee red then , not of himselfe , but for us , that is our naturall colour , wee are born polluted in our owne bloud , it is sinnes colour , that for shame , that for shame is the colour of sin ; our sins saith Esay , . Ch. 1. are as Crimson , of as deep dye as any purple , this the true tincture of our sins the Edomites . colour right : for Edom. is red . The tincture of our sinne originall , dyed in the Wool ; and then again of our sins actuall , died in the cloath too , twice dryed , so was Christ twice , once in his owne , againe in his enemies . Right dibaphus , . a perfect full colour , a true purple , of a double dye , his too . So was it meete for crimson sinners to have a crimson Saviour : a Saviour of such a colour it behooveth us to have . Comming then to save us , off went his white , on went our red : Laid by his owne righteousnesse , to bee cloathed with our sinnes . To weare our colours ; that wee his , he in our red , that wee in his white . So wee finde ( Apoc. 7. ) our robes are not onely washed cleane , but dyed a pure white , in the blood of the Lambe . Yea hee dyed and rose againe , both in our colours , that we might die , and rise too , in his , he in mount Golgotha , like to us , that we in mount Tabor , might bee like to him . His Prayer after the holy Ordinances on Whit-Sunday . O LORD wee have heard thy word , the outward meanes , and received the inward , wee began with one sacrament , baptisme ; wee end with the other , the Eucharist , we began with that where wee heard of him ; and wee end with the other , where wee may , and shall ( I trust ) receive him , and Almighty God grant , wee may so receive him at this good time , as in his good time , wee may bee received by him thither , whence he this day came of purpose to bring us , even to the holy places made without hands , which is his heavenly kingdome , which God the Father who prepared it , God the Sonne who purchased it , To whom three Persons , &c. Lights from Heaven . THere are seaven lights , whereof God is the father , acknowledging thē all for his children , and to his children , will vouchsafe them , in their order . 1. The light of nature , for rebelling against which al that are without Christ , suffer condemnation , Salomon calles it the candle of the Lord , searching the very bowells . Pro. 20. 25. which though it be dimme , and not perfect , yet good it is , though lame yet as Mephibosheth , it is Regia proles , of the blood Royall . 2. There is the light of Gods Law , Lex , Lux ( saith Salomon ) totidem verbis . Pro. 6. 23. and his father calls it , a Lanthorne to his feet , nay in the 19. Psalme . what he saith at the fourth verse of the sonne , at the eight hee saith of the Law of God , lights both . 3. The light of prophecie , as of a candle , that shines in a darke place . 2 Pet. 1. 19. 4. There is the wonderfull light of the gospell ( so Saint Peter calls it ) the proper light of the day . 1 Pet. 2. 9. the tongues that descended , so many tōgues , so many lights , for the tongue is a light , & brings to light , what before was hidin the heart . 5. And from these other is the light of grace , whereby God which commandeth the light to shine out of darknesse , hee it is that shineth in our hearts , by the inward anoynting , which is the oyle of this Lampe . 2 Cor. 4. 6. the light of his holy Spirit , chasing away the darknes , both of our hearts , and mindes . 6. There is the light of comfort , of his holy spirit , a light sowen for the righteous , here in this life . 7. There is the light of glory , where the Saints shall reape light , where God dwelleth , and where wee shall dwell with him , even the inheritance of the Saints , in light , where the righteous shall shine as the Sun , in the kingdome of their father , the Father of lights , Moses Candlestick , with seven stalks & lights in each of them . Gal. 1. 12. Mal. 13. 43. The imprecation against the Enemies of the Church . THe Serpents curse be upon them , and let their heads be trod to peeces , they that are Sions malignant enemies , Oh Lord , let them be as grasse , upon the house top , as those that perish at Endor and become dung for the earth , let them be as stubble scatterd , or wax melted , smoak driven , no man can tell whither , let them perish , perish as Sisera , and Oreh , as , Absalon , Jaels bammer on their heads , Gideons Axe on their necks , Joabs Dart in their hearts , one , nay three , one for the enemies of God , another for the enemies of mankind , a third for the enemies of Sion , Psal. 12. 1. Let their sword goe throw their owne hearts , and their mischeife light upon their owne heads . Amen . His Prayer for King James , after his Sermon of Gowries Conspiracy . EUen so Lord let it be , set up thy mercy , for ever , for ever , stablish the truth , of this thy Covenant , with thy servant our Soveraigne , that it may never faile him , as not this day , so not at any other time , let thy hand be still upon him , and thine arme about him for ever , between him , and his harmes , violence , and hurt , never come neere him , the sinnes of wickednesse be ever farr from him , let them be non proficients , all the sort of them that study to practise this wicked lesson , never loose thou him , nor suffer him to be lost , ever finde him good Lord , to succour and save him , and let thy right hand finde out his enemies , to smite and plague them , with the same blowes thou didst smite , and with the same plagues thou didst power , on those of this day , the destiny of this day come on them all , and for him , Let his anoynting still be fresh on him , and his Crowne still flourish on his head , let him all the day walke in the light of thy countenance , and at night , rest in the covering of thy wings , this day as once it did , so let it rise prosperous and happy to him this day , and all days , that he , that wee , all may sing thy mercies , and set forth thy truth , all the dayes of our life , heare us ô Lord , and grant it for thy Sonnes sake our Saviour , Amen . His Thankesgiving for the deliverance from the Gunpouder-Treason . O God , with all the powers , thou hast destributed in our Soules , the breath of life , thou hast breathed into our nostrilles , the tongues thou hast put into our mouthes , behold , all these shall breake forth and confesse , and blesse , and thanke , and praise , and magnifie , and exalt thee , and thy mercy for ever , yea every mouth shall acknowledge thee , every tongue , be the trumpet of thy praise , every eye lookeup , and every knee bow down to thee , and all hearts shall feare thee , and all that is within us , even our bowells , those our bowells , that but for thee , had flowne , wee know not whether ; even our bones , those bones , that but for it , had been ●●i●er'd , bone , from bone , one from another , all shall say , who is like unto thee O Lord , in mercy who is like unto thee , glorious in holiness , fearefull in prayses , doing wonders , wonders of mercy , as this day , upon us all , to bee held by us , and our posterity , in an everlasting remembrance ; glory be to thee O Lord , glory bee to thee , and glory to thy mercy , yea super omnia yea most glorious , of thy great , and high perfection , glory bee to thee , and glory to it , to it , in thee , and to thee for it , and that , by all thy workes , in all places , and at all times , and of all thy workes , and above them all , by us here , by the hearts and lungs of us all , in this place , this day , for this day , for the mercy of this day , for the mercy of it , above all mercies and for the worke of this day , above al the works of it , & not this day only , but all the dayes of our life , even as long as thy mercy endureth , and that endureth for ever , in the world to come , through the cisterne , and cunduit , of all thy mercies Jesus Christ . A Prayer for Magistrats Ecclesiastical and civill . LORD by whose almighty power all governments doe stand , those especially wherein the people are led in the way of his sanctuary , as he hath graciously begun to lead us in that way , so leave us not , till we have finished our course with joy ; knit the hearts of Moses and Aaron , and that they may joyne lovingly . Teach their hands , and fingers of their hands , that they lead skilfully , touch the hearts of the people , that they may be lead willingly , That by meanes of this happie conduct , surely without errour , and safely without danger wee may lead & to be led forward untill wee come to the fruition of his promise , the expectation of our biessed hope ; even the eternall joyes of his celestiall Kingdome , through Jesus Christ our Lord . Before Sermon . BLessed art thou O Lord Teach me thy Statutes , open my eyes that I may understand the wonders of thy law . O Lord remove thou the vaile from my heart whil'st that I either read or heare thy word . The forme of Prayer used by Bishop Andrews after the opening of the Text THat the Word of God may at this time , obtaine in us that end to which it was appointed , and this our whole action may be advantaged ( Reverend Fathers and Brethren in CHRIST ) let us by our prayers invite hither the Divine Majesty , acknowledging in the first place , from the bottom of our hearts our unworthinesse , even to draw neere to him , much more to pray to , & yet much more to obtaine any thing from him . But that all our worthinesse depends upon his acceptation , and that all our confidence to pray and hope to obtaine , depends upon his intercession . By him let us deprecate the present punishment most due to our former unthankfulnesse for , and carelesnesse in his word . Let us pray that the grace of his Spirit may now prevent us ; and that what my heart hath profitably meditated , he would bring into my tongue , thence into your Eares , thence into your H●●r●● , thence into your life study and manners , to the salvation of us all , and his eternall glory . And least we should be unmindfull of the Church of CHRIST in our prayers , which is never unmindfull of us in hers , let us interceed , with our most mercifull Father , for his Church militant , on earth , scattered far and wide through all Nations That God would preserve unto her his truth , not long since recovered out of the most thick darknesse of errour , that he would restore unto her , when it shall seem good unto him , her unity , now almost lost through the dissentions of the christian World . And let us commend unto him , not without groanes , that part thereof , which beside and above the rest , stands in speciall need of our prayers : that part I say , which is afflicted and oppressed either with the outward crosse , for the testimony of a good , or the inward for the testimony . of a bad conscience . Let us pray for a happy issue of their calamities , and in the meane time , while the issue is uncertaine , so much patience , as shall be necessary for the bearing of their crosses , ( as is meet ) meekly and couragiously . For that part of the Church flourishing with peace , and by name , for this our Church of England , that God would give us to know the day of our visitation , and to walke worthy of his so great mercy , that we indeed have , but before us no Nation , no age ever had experience of . For the principall members of our Church and State , the Queenes most sacred majesty , that shee may be enriched and adorned with all virtues , fit for so great a place , so great a Person , that in this her Kingdome , the Kingdome of CHRIST may daily more and more be propagated : and that she may be as cordiall to us as careful , of all things which are Gods as God hath confirmed ; by many , great , former , later arguments that he is cordiall to , and carefull of her . For the Honourable Peeres of the Kingdome : those especially who are of her Majestyes Privy Councel ; that God would proceed ( as he hath done long ) to suggest to them whatsoever shall be for the peace of this Church , and Kingdome , that what is good may be effected , that what is hurtfull may be removed . For the English Clergy : to which whi●e I desire to pray all happines , what other things should I begg of the Lord , then that they may once be of one minde and Judgment in all things . For our Magistracy , that they may discharge their Office purely and entirely : neither turning Justice into Worme-wood , by corrupt sentence ; nor into Vineger by long suspension and delay of Causes . For the People , even the lowest part of the Kingdome : ( so it is , but yet precious , being bought with the precious blood of Jesus Christ ) that they may heare such as they have , and have such as they should heare , men fit to teach both now and hereafter . That this may be , and ever be , and that there may daily spring up a great supply of Learned men , wch may be able to plead our causes , and minister to the health of our bodies , and procure the salvation of our soules , that God would be good and gracious to all Schooles of good Learning : To both the Universities , and especially to this of Ours , and all the Magistrates thrreof . To the Right Honourable the Lord Treasurer of the Kingdome , our Chancellour : To the Right Worshipfull Master Vice-Chancellour , Master Proctors , Master Taxors , and the rest who have any Office among us . Lastly , that he would plentifully poure out his blessings upon our Colleges ; and ( as my speciall duty calls mee ) upon the whole Society of Pembrook Hall ; that wee in gracing our Predecessors who have beene alwayes famous in this Church , may follow their iudustry , considering the end of their conversation . For all these ( Fathers and Brethern ) let us humbly offer up to CHRIST our Intercessor , his owne Prayer , to be presented to his Father in our name , that hee would graciously bestow upon us these things , and what ever else shall be necessary for us . Our Father which art in heaven , &c. Another Exhortation to Prayer , used by Bishop Andrewes after his opening of the Text . IN the handling of which Particulars , that the Word of God may at this time obtaine in us the end to which it was by him ordained , and that this our whole action may be profitable , let us by our Prayers hither invite the Holy Spirit , Invoaking to that end the Father by the Sonne . And least wee should be forgetfull of her in our Prayers , which in hers is never unmindefull of us ; let us make intercession to the most mercifull Father , for his Church Catholike , not Romane but Universall , militant upon Earth , scattered over the face of the World . That God would preserve unto her , his Truth , now long since recovered out of the thickest darkenesse of errours : that when it shall seeme good unto him , her Unity , now almost lost through the dissentions of the Christian world , may be restored . And let us not without groanes commend unto God , that part thereof , which besides and above the rest , stands in speciall neede of our supplications ; I mean our Brethren , for what reason soever oppressed , and afflicted with any kinde of crosse . Let us pray for an happy end of their tryals , and while the issue is uncertain , for so much patience as shall be necessary to the meeke and constant sufferance of their troubles . For the portion of the Church flourishing in peace , namely for the Churches in great Brittaine and Ireland , and for that in both the Palatinate . And ( as our speciall duty bindes us ) for the most peaceable and powerfull Prince , James , by the Grace of God , King of Great Brittaine , France and Ireland , Defender of the Faith , and throughout his Dominions , over all conditions and orders both Ecclesiasticall and Civill , Supreame Governour . Let us pray for his long life , &c. multitude of yeares , and that hee may live long , daily more and more to encrease the Kingdome of Christ , see it propagated and rejoyce . For the incomparable Queene Anne . For our springing hope the most noble Prince Charls . For the Bridegroome and the Bride , the most Illustrious Fredericke Prince Elector of the Roman Empire , Count Palatine of the Rhene , and the most Excellent Lady , the Lady Elizabeth , the Kings onely Daughter , our only Princesse . For the most Noble , the Peeres of the Realme , those chiefely of his Majesties most Houourable Privy Councell . For this our Order , for the Clergy and for all the people . But in our prayers first and last , wee earnestly beg of God that hee would be good and gracions to the late Marriage , especially that Sion may be glad therein , in whose Joy God alwayes shares : that hee may so blesse them out of Sion , that they may see ( the clause in the marriage song ) their Childrens children , and ( what wee all doe wish for ) Peace upon Israel . For which blessing let us prostrate , offer up to Christ our Intercessour his owne prayer , in our name to be presented to his Father , that hee would most mercifully and bounteously bestow upon us these things , and what else hee knowes expedient for any of us . Our Father , &c. 
A33011	----	A form of prayer and thanksgiving to Almighty God for the preservation of Their Majesties, the success of their forces in the reducing of Ireland ... to be used on Thursday the six and twentieth of November ... Church of England. 1691 Approx. 15 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A33011 Wing C4126 ESTC R23706 07880470 ocm 07880470 40254 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33011) Transcribed from: (Early English Books Online ; image set 40254) Images scanned from microfilm: (Early English books, 1641-1700 ; 1202:5) A form of prayer and thanksgiving to Almighty God for the preservation of Their Majesties, the success of their forces in the reducing of Ireland ... to be used on Thursday the six and twentieth of November ... Church of England. [11] p. Printed by Charles Bill and the executrix of Thomas Newcomb, London : 1691. Reproduction of original in the St. John's College Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers. Great Britain -- History -- William and Mary, 1689-1702. 2008-01 TCP Assigned for keying and markup 2008-06 SPi Global Keyed and coded from ProQuest page images 2008-08 John Pas Sampled and proofread 2008-08 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion October 31. 1691 . LET this Form of Prayer and Thanksgiving for the 26th of November next ensuing , be Printed and Publish'd . Jo. Cant. A FORM OF PRAYER AND Thanksgiving To Almighty GOD , For the Preservation of Their Majesties , the Success of Their Forces in the Reducing of Ireland , and for His Majesties Safe Return . To be Used on Thursday the Six and twentieth of November next , throughout the whole Kingdom . By Their Majesties Special Command . LONDON , Printed by Charles Bill and the Executrix of Thomas Newcomb , deceas'd ; Printers to the King and Queens most Excellent Majesties . 1691. A Form of Prayer and Thanksgiving to be used on the 26th of November next throughout the whole Kingdom . ¶ The Service for that Day upon which the Thanksgiving shall be observed , must in all other respects be used , but where it is here ordered otherwise . ¶ The Prayers shall begin with these Sentences . OFfer unto God thanksgiving : and pay thy vows unto the most High. Psal . 50.14 . And call upon me in the day of trouble : so will I hear thee , and thou shalt praise me . ver . 15. ¶ Instead of the Venite , this Hymn shall be said or sung . I will alway give thanks unto the Lord : his praise shall ever be in my mouth . Psal . 34. ver . 1. My soul shall make her boast in the Lord : the humble shall hear thereof , and be glad . ver . 2. O praise the Lord with me : and let us magnifie his name together . ver . 3. I sought the Lord and he heard me : and delivered me out of all my fear . ver . 4. The Lord hath done great things for us already : whereof we rejoyce . Ps 126.4 . The Lord liveth , and blessed be my strong helper : and praised be the God of my salvation . Ps . 18.47 I will magnifie thee , O Lord , for thou hast set me up : and not made my foes to triumph over me . Ps . 30.1 . Great prosperity giveth he to his King : and sheweth loving kindness unto David his anointed . Ps . 18 51. Praised be the Lord : for he hath heard the voice of my humble petitions . Ps . 28.7 . The Lord is my strength : he is the wholsome defence of his anointed . ver . 9. O love the Lord all ye his saints : for the Lord preserveth them that are faithful , and plenteously rewardeth the proud doer . Ps . 31.26 . Be strong , and he shall establish your heart : all ye that put your trust in the Lord. ver . 27. Blessed be the Lord God , even the God of Israel : who only doth wondrous things . Ps 72.18 . And blessed be the Name of his Majesty for ever : and all the earth shall be filled with his Majesty . ver . 19. Amen , Amen . Glory be to the Father , &c. As it was in the beginning , &c. ¶ Proper Psalms . LXXXV . CXLIV . CXLV . ¶ Proper Lessons . The first , Isa . 26. the 12 first verses . Te Deum . The second , Luke 18. the 8 first verses . Jubilate Deo. ¶ After the Apostles Creed , and the Lords Prayer , the suffrages shall be as followeth , Priest O Lord , shew thy mercy upon us . Answ And grant us thy salvation . Priest O Lord , save the King and Queen . Answ Who put their trust in thee . Priest Send them help from thy holy place , Answ And evermore mightily defend them . Priest Let their enemies have no advantage against them . Answ Let not the wicked approach to hurt them . Priest Indue thy Ministers with righteousness . Answ And make thy chosen people joyful . Priest Give peace in our time , O Lord. Answ Because there is none other that fighteth for us , but only thou , O God. Priest Be unto us , O Lord , a strong tower , Answ From the face of our enemies . Priest O Lord , hear our prayer , Answ And let our cry come unto thee . ¶ Instead of the first Collect , the following Prayer shall be used . ALmighty and most gracious God , we bless and magnifie thy great and glorious Name , for thy late Mercies to us of these Kingdoms , in raising up thy Servant King WILLIAM to be a Deliverer to us in the day of our Distress , and to rescue us from Popish Tyranny and Superstition , and all those Miseries and Calamities which were ready to break in upon us . We also acknowledge with all thankfulness the wonderful Success which thou hast been pleased to give to their Majesties Forces in Ireland , even to the entire Reducing of that Kingdom . More especially , we bless thee for thy merciful preservation of the King from the great and manifold Dangers to which his Royal Person was exposed during his late Expedition ; and that of thy great goodness thou hast been pleased to restore him to us in safety , to the great Comfort and Ioy of thy People : Humbly beseeching thee still to continue their Majesties under the watchful Care of thy Providence ; and to protect their Sacred Persons from all secret Practices and open Violence , that no Weapon , no Design formed against them may prosper : And to make them at last the happy Instruments of Establishing that great Deliverance which thy Providence by them hath wrought for us in so visible a manner , that all the World may see that Thou art our Saviour and mighty Deliverer : Which we humbly beg for thy Mercies sake in Iesus Christ , our Blessed Saviour and Redeemer . Amen . ¶ In the end of the Litany , after the Collect [ We humbly beseech thee , O Father , &c. ] shall be said this which followeth . ALmighty God , the just and wise Governour of the World , who lovest righteousness and hatest iniquity ; We Adore that merciful and wonderful Providence which hath given so remarkable a Check to the Pride and Power of our Enemies , by the great Success of their Majesties Arms in Ireland ; and hath brought that Kingdom wholly under their Obedience . Blessed be thy holy Name , O Lord ; for it is thou that givest Victory to Kings , and subduest those that rise up against them . Vnto thee therefore , O God , do we give thanks , unto thee do we give thanks , who hast wrought this mighty Salvation for us : Give us , we beseech thee , such a dutiful sense of thy goodness to us , that we may live as becomes a People saved by the Lord. Banish from amongst us all Infidelity and Profaneness ; Purge us from all filthiness of Flesh and Spirit ; Take away all Hatred and Dissention : And endue us with a Spirit of true Religion and Piety , of Purity and Holiness , of Love and Goodness , of Vnity and Concord : that the Blessing of Peace , and the Gospel of Peace , may be secured to us , and to our Posterity ; for the Merits of Iesus Christ our Lord and Saviour . Amen . ¶ Immediately before the Prayer of St. Chrysostom , use the Collect of Thanksgiving , [ for peace and deliverance from our Enemies . ] ALmighty God , who art a strong Towre of Defence unto thy Servants against the face of their Enemies ; We yield thee Praise and Thanksgiving for our Deliverance from those great and apparent Dangers wherewith we were compassed . We acknowledge it thy goodness , that we were not delivered over as a Prey unto them ; beseeching thee still to continue such thy Mercies towards us , that all the World may know that thou art our Saviour and mighty Deliverer , through Iesus Christ our Lord. Amen . ¶ In the Communion-Service , between the Commandments and the Epistle , shall this Collect be used , instead of the Collect for the King and Queen , and the Collect for the day . O Most gracious God , who of thy infinite goodness hast preserved our Sovereign Lord King WILLIAM from the manifold Dangers to which he hath exposed himself for the Publick Good ; and hast brought him back to us in safety : We beseech thee to fill our hearts with unfeigned thankfulness to thee for so great a Blessing ; and be pleased still to preserve their Majesties by thy good Providence , to guide them by thy Counsel , and to prosper them in all their Vndertakings for thy Glory , and the good of thy Church , through Iesus Christ our Lord. Amen . ¶ Then shall follow the Epistle . Heb. XI . Verse 23. to ver . 34. BY faith Moses when he was born , was hid three months of his parents , because they saw he was a proper child ; and they were not afraid of the kings commandment . By faith Moses , when he was come to years , refused to be called the son of Pharaohs daughter ; chusing rather to suffer affliction with the people of God , then to enjoy the pleasures of sin for a season ; esteeming the reproch of Christ greater riches then the treasures in Egypt : for he had respect unto the recompence of the reward . By faith he forsook Egypt , not fearing the wrath of the king : for he endured as seeing him who is invisible . Through faith he kept the passover , and the sprinkling of bloud , lest he that destroyed the first-born , should touch them . By faith they passed through the Red sea , as by dry land : which the Egyptians assaying to do , were drowned . By faith the walls of Iericho fell down , after they were compassed about seven days . By faith the harlot Rahab perished not with them that believed not , when she had received the spies with peace . And what shall I more say ? for the time would fail me to tell of Gedeon , and of Barak , and of Samson , and of Iephthae , of David also and Samuel , and of the prophets : Who through faith subdued kingdoms , wrought righteousness , obtained promises , stopped the mouths of lions , quenched the violence of fire , escaped the edge of the sword , out of weakness were made strong , waxed valiant in fight , turned to flight the armies of the aliens . ¶ The Gospel . St. Matth. V. Verse 43. to the end . YE have heard that if hath been said , Thou shalt love thy neighbour , and hate thine enemy : But I say unto you , Love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despitefully use you , and persecute you : That ye may be the children of your Father which is in heaven , for he maketh his sun to rise on the evil and on the good , and sendeth rain on the just and on the unjust . For if ye love them which love you , what reward have ye ? do not even the publicanes the same ? And if ye salute your brethren only , what do you more then others ? do not even the publicanes so ? be ye therefore perfect , even as your Father which is in heaven is perfect . ¶ After the Prayer [ for the whole state of Christs Church , &c ] this Collect shall be used . O Most merciful Father , who art nigh to all those who call upon thee in truth : We bless thy Name , that thou hast hearkned to the voice of our Supplications , and hast not cast out our Prayer , nor turned away thy mercy from us ; but hast kept us in Peace at home , and graciously preserved our Sovereign abroad from Perils both by Sea and Land , and brought him back to his People in Health and Safety , and given him the full and quiet possession of his Three Kingdoms . What shall we render to thee , O Lord , for all these benefits ? We will love the Lord who hath inclined his ear unto us , and will call upon him as long as we live . Grant , we beseech thee , that being delivered from the hands of our Enemies , we may serve thee without fear , in Holiness and Righteousness before thee all the days of our lives : That thou who hast hitherto been our Helper and Deliverer , mayest be pleased at last to Establish Truth and Peace in the midst of us ; to the glory of thy great Name , the comfort and support of the Reformed Churches abroad , the propagation of the Gospel , and the Enlargement of the Kingdom of thy dear Son : Which we beseech thee to hasten , that all Nations may fall down and worship before thee , saying , Blessing , and Glory , and Wisdom , and Honour , and Power be unto our God for ever , and ever . Amen . ¶ A Prayer for all Mankind , and especially for the Reformed Churches . O Lord our God , abundant in Goodness and Truth , whose tender Mercies are over all thy Works : We beseech thee to extend thy Mercy and Compassion to all Mankind ; more particularly to the Reformed Churches abroad ; and especially to those who are still under Persecution for Truth and Righteousness sake . Relieve them according to their several Necessities ; be a Shelter and Defence to them from the Fury of the Oppressour . Let the Sighing of the Prisoners come before thee , and according to the Greatness of thy Power preserve them that are appointed to die . Visit them in Mercy that are Banish'd for the Testimony of thy Truth : Gather thy Dispersed together , and Restore the Out-casts of thy People ; and in thy good Time bring them Home to Worship thee in their own Land : And whatsoever they have Lost for thy Sake , return it to them , according to thy gracious Promise , in the Blessings of this and a better Life . And we humbly beseech thee to Enlighten all those who are in Darkness and Errour , and to give them Repentance to the acknowledgment of the Truth : That we may all become one Flock under the great Shepherd and Bishop of our Souls , Iesus Christ , our Blessed Saviour and Redeemer : To wham with thee , O Father , and the Holy Spirit , be all honour and glory for evermore . Amen . FINIS . 
A25834	----	Secret and family prayers with brief helps for the more devout receiving of the Lords-Supper And better observation of the Lords-day, as also to further the needfull duties of catechizing, visiting the sick, and personal instruction. Fitted for the use and benefit of the inhabitants of Cartmel in Lancashire. Armstrong, John, 1634 or 5-1698. 1677 Approx. 141 KB of XML-encoded text transcribed from 56 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A25834 Wing A3708A ESTC R214879 99826932 99826932 31344 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25834) Transcribed from: (Early English Books Online ; image set 31344) Images scanned from microfilm: (Early English books, 1641-1700 ; 1901:14) Secret and family prayers with brief helps for the more devout receiving of the Lords-Supper And better observation of the Lords-day, as also to further the needfull duties of catechizing, visiting the sick, and personal instruction. Fitted for the use and benefit of the inhabitants of Cartmel in Lancashire. Armstrong, John, 1634 or 5-1698. [14], 97, [1] p. printed by J. Hayes, for the author, Cambridge : 1677. Attributed in Wing to John Armstrong. Signed on p. [14]: J.A. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Family -- Prayer-books and devotions -- Early works to 1800. Prayer -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-12 John Latta Sampled and proofread 2005-12 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion Secret and Family PRAYERS With brief Helps for the more Devout RECEIVING OF THE Lords-Supper . And better Observation of the LORDS-DAY , as also to further the needfull Duties of Catechizing , Visiting the Sick , and Personal Instruction . Fitted for the Use and Benefit of the Inhabitants of Cartmel in Lancashire . If ye know these things , happy are ye if ye do them , S. John 13. 17. CAMBRIDGE , Printed by J. Hayes , for the Author . 1677. June 15. 1677. Imprimatur , Tho. Page Procan . Ri. Minshull . Theoph. Dillingham . Rad. Cudworth . THE PREFACE AND EPISTLE To my loving Neighbours and Pastoral Charge . HAving now for a long time observed not only your frugal , charitable , and industrious way of Living as to the World , but moreover in reference to many of you , your more pious Care for the good Education of your Children , and your own Spiritual Welfare ; as also your maintaining Order and Unity above many others in the Worship of God : this hath been unto me , and I hope shall continue to be the cause of no little joy and contentment of heart . Yet having withall seen some among us hitherto not so diligent as they ought to be , either in keeping holy the Lords Day , or in receiving the Sacrament of the Lords Supper , or in sending for the Minister to visit them when sick , or in improving when in health the duty of Catechising and Personal Instruction , that both themselves and those who live with or under them might be better informed in the Ways of God : I have in the ensuing Book as to each of these respects , hinted those things , which if duely considered , may prove a sutable and seasonable Remedy . And particularly because as to the promoting of Religion in each Houshold , there is a more general want of Family-Prayers , too easie to be taken notice of , I have herein especially endeavoured to make provision for the performance of that part of your Duty . There are I hope but few so negligent of their own Welfare , as not to consider how natural and necessary it is for all reasonable creatures by Prayer and Thanksgiving to acknowledge God in al● their ways , and to give him the Glory du● unto his Name for all the benefits they receive from him , and to seek his Blessing upon what ever they undertake , and daily to recommend themselves and all their concerns to his continued Grace and good Providence . There may be more who having helps put into their hands for this purpose , will not so much as find leasure to make use of them ; as if this would not indeed rather further then hinder their lawfull Affairs ; or as if they could have any greater and weightier business then thus to seek the Lord while he may be found , and call upon him while he is near ; Or as if , when the most in a Family will both find time and get together twice a day for set meals for their Bodies , they should not much rather strive to do so , once at the least , for set and solemn Prayer in order to their Souls eternal Happiness . If your estate be more plentifull you may spare the more time ; if your condition be meaner on Earth , you have more need to seek by Christ a Treasure in Heaven . Say not therefore , you are to provide for Wife and Family , and so have no time to regard your Soul by a solemn and serious performance of Duties ; but remember that the same God who commands you to follow your particular Callings as Men , injoins you likewise to follow your general Callings as Christians , and that in the first place . Seek first the Kingdom of God , and the Righteousness ousness thereof , and all other things shall be added unto you . And also with the greatest labour . S. John 6. 27. Labour not ( i. e. not only ) for the food that perisheth , but ( chiefly ) for the food that endureth to Everlasting Life . Should we pray to God every day in the week not once or twice but many times , for eternall Blessedness , and continue to do so with greatest earnestness , while our life and breath is continued , if but once this Petition at last be granted us , will it not be richly worth our pains , and fully requite all that we have done ? Or having every Work-day in the week 23 hours and an half to eat and drink and work and sleep in , is it any great matter to redeem half an hour or a quarter of an hours time , wherein to work out our Salvation , to prepare our Souls for Death , Judgement and Eternity , to read some portion of Gods Word , and to praise him for the Mercies we have received , and to Pray unto him for such as we have need of ? If a mans house were in a flame he would not let it burn , and say , I have no time to quench it . If a Neighbour call us to sit at our doors , to talk or dine with them we can find leasure for it . When therefore the Blessed God calls upon us to be diligent this way among others to make our Calling and Election sure , should we foolishly say , that we have no time for this , though indeed one of the main Works which we were sent into the World about ! Oh let not such vain excuses keep us from our Duty , lest the Righteous God for our pretending now want of time to serve him in , be provoked at last to give us an Eternity to suffer in . Others , I fear , will be ready to make light of these Helps because of their groundless prejudices against all Book-Prayers , not rightly understanding either their benefit or lawfulness , but I beseech you let it be well considered , how many Christian Duties and Vertues we may be daily put in mind of by these Prayers , which if we strive to follow with answerable Practices , as we ought to do , and as we hereby beg of God to enable us to do ; surely this course must in all reason be allowed to have a very considerable influence into our more Holy and Circumspect Walking . Besides you know how natural it is to all Mankind when they have any petitions or thanks to prefer but to an earthly King , to take good advice beforehand that they may be delivered in as decent and grave form of words , and as reverent a manner as may be ; certainly then Christians in this respect should be much more carefull , if possible , how they present the desires of their Hearts to the most High God , the Eternal Majesty of Heaven and Earth . But alas with many , such have been the licentious Rambles of their fancy in suddain Prayer , so bold and rude have their descriptions been of Almighty God , so rash their Sayings concerning him , or concerning themselves , and so many untrue or doubtfull things have they uttered ; that they have not only shamed that way of address to God , but dishonoured and hindered true Christian Devotion , which hath suffered extremely in the thoughts of many by such extravagance . And some , as experience hath shewn , finding that they could not pray in their Families ex tempore or on the sudden as they have been urged , without many vain repetitions and broken impertinent expressions , have quite left off the Duty it self . T is true some few may attain an habit of uttering their Desires freely and becomingly upon any occasion ; yet the most , though well-minded People , are so defective both in their Conceptions and Utterance , that they greatly need the Assistance which is here offered them , and ought by no means to be discouraged from performing thus safely and piously their known Duty towards God ; especially considering , that when we pray for such things as are contained in the Scriptures which are from the Spirit of God ; and when by the same Blessed Spirit helping our infirmities , we are enabled to Pray for those things fervently and sincerely , we do truly pray by the Gift or Assistance of the Spirit , whether the Prayer we use be written in a Book , or imprinted in the Memory , or suddenly uttered ; and such a Prayer is acceptable unto God who looks not at the outward varied expressions of the Tongue , but the inward holy Affections of the Heart . And so our Saviour pray'd in or by the Spirit , when he repeated the same requests at several times ; and so still do all plain and honest-hearted People , when they devoutly use that form of Prayer which he hath taught us , or any other after that manner judiciously composed . The Prayers , Directions , and Catechisms of the following Book , I have for the most part collected out of several approved Authours of great Judgement , Learning , Piety , and Christian experience , only fitting them with needfull Alterations and Additions for your easier use and benefit . And in the whole you have comprehended those things which make for your greater Holiness here and Happiness hereafter ; which are often more fully explained by the publick Ministry of the Word ; and which agree with the sense of the most and best Christians in the truly Catholick or universall Church , beginning at Jerusalem , and dispersed throughout the whole Christian World. Yet I doubt not but many deceivers and deceived who have cast off the Ordinances of Christ , and lately taken up a new Religion of their own devising , building their Altars of false Worship besides the Altar of the Lord , these will be ready to revile me for my pains , to call me Deceiver , as some did the Apostles themselves , to prate maliciously against me , and to oppose and gainsay what I am doing , that they may hinder your being benefited thereby . But I beseech you , do you hold fast the form of sound Words or Christian Doctrine which you have received in Faith and Love which is in Christ Jesus ; adhere to the Spirit , Ministry , and Ordinances of Christ ; keep in the Communion of his Saints and People ; and as you have the true Religion , so be true unto your Religion by living accordingly , and my Soul for yours , by the Grace of God , you shall not miscarry . Be not offended at the bad lives of some , there will be tares among the good Wheat 'till the Harvest . Be not offended at the errours and heresies of others , of your own selves ( says the Apostle ) shall men arise speaking perverse things to draw away Disciples after them . And again , There must be Heresies among you , that they which be approved may be made manifest among you . There will be unstable and unlearned People who will boldly wrest the Scriptures to their own destruction . But remember how God hath given Pastours and Teachers for the Work of the Ministry , &c. That we henceforth be no more Children tossed to and fro , and carried about with every wind of Doctrine , by the sleight of men and cunning craftiness , whereby they lie in wait to deceive . Therefore be not carried about with divers and strange Doctrines , for it is a good thing that the heart be established with Grace . Hold fast the Profession of your Faith without wavering . Mark them that cause Divisions and avoid them . Let not your soul come into their secret out of Curiosity , least when you forsake his ways , God justly forsake your Understandings , and leave you to your selves , and so you be led by your corrupt Natures , to close sooner with that which is evil then with that which is good . And if at any time you cannot fully answer such objections as cunning Deceivers may make against any thing contained in this Book , or in our holy Religion , do not ( as some have done ) therefore presently turn to them without any more ado ; do not think that because you cannot answer them , that no body else can ; do not suffer your selves and your Religion to be so soon , so sadly and shamefully parted ; but in the name of God I most humbly and most earnestly beseech you , take the pains to acquaint me with them , or with my consent and assistance to consult such faithfull and able Ministers of Christ , as will help you most clearly to see the weakness and falshood of those arguments which so much puzled you before . Remember I beseech you , that this is the advice of one whom God by his gracious Providence and Holy Spirit hath made your Overseer and the Guide of your Souls ; of one who hath the same care for your Salvation that he hath for his own ; Who can as truly rejoyce to see the fruit of his labours in your Holy Walking ; as you can to reap a plentifull Harvest after your Labours , or to see your Children do well according to your care and trouble about them . Of one concerning whom with others Christ hath said , He that heareth you heareth me , and he that despiseth you despiseth me . Remember that this is the advice of one who is always near you , and is in some measure acquainted with your Condition and is ever ready to direct and assist you as your Necessities shall require . Remember that this is the advice of one who is devoted to the Work of the Ministry and the Service of your Souls , and so may more reasonably then others that are not so set apart , expect , ( as it is his daily Prayer ) to be led of God in the ways of Truth and Holiness that he may lead you in them to , and to be blessed of God that he may be made a Comfort and a Blessing unto you . Remember further that this is the Advice of one who having lived long among you , sincerely loves you , and hath no other design upon you , but by all Good means to promote your Happiness , and to prevent your utter Undoing ; of one lastly , who is ready to spare neither Cost nor Pains for your real Good , as in other things , so in helping you to practice what is contained in this Book , which I intreat you to accept of and to use as a testimony of my Unfeigned Desires of your Eternal welfare , recommending both it and you to the Blessing and Protection of Almighty God , and ever remaining Your Servant for Christs sake J. A. Eph. 6. 18 , 19. Praying always , with all prayer and supplication in the Spirit , and Watching thereunto with all Perseverance and Supplication for all Saints . And for me , &c. S. Mat. 26. 41. Watch and pray , that ye enter not into temptation . Jer. 10. 25. Pour out thy fury upon the Heathen that have not known thee , and upon the Families that call not on thy Name . S. Mat. 6. 6. But thou when thou prayest , enter into thy closet , and when thou hast shut thy door , pray to thy Father which is in secret , and thy Father who seeth in secret , shall reward thee openly . 1 Cor. 11. 26 , 27 , 28. For as often as ye eat this Bread and drink this Cup , ye do shew the Lords death till he come . Wherefore , whosoever shall eat this Bread and drink this Cup unworthily , shall be guilty of the Body and Blood of the Lord. But let a Man examine himself , and so let him eat of that Bread and drink of that Cup. S. Luke 22. 19 , 20. And he took Bread , and gave thanks , and brake it , and gave unto them , saying , this is my Body which is given for you , this do in remembrance of me . Likewise also the Cup after Supper , saying , This Cup is the New Testament in my Blood , which is shed for you . We may sometime begin our Closet Prayers admiring with S. Augustine Gods glorious Perfections . WHAT art thou O my God ? what art thou I beseech thee , but the Lord my God ? for who is Lord besides our Lord , or who is God besides our God ? O thou Supreme , most powerfull , most mercifull , most just , most secret , most present , most beautifull , most incomprehensible ; most constant and yet changing all things ; immutable , never new , and never old , and yet renewing all things , ever in Action , yet ever at rest , heaping up , yet needing nothing ; creating , upholding , filling , protecting , nourishing , and perfecting all things . Thou lovest , and yet thou art not transported ; thou art angry , yet never art unquiet ; thou art jealous , yet void of fear ; thou dost repent , yet art thou free from sorrow ; Thou requirest profit at our hands , yet who hath any thing but of thy Gift ? Thou payest debts when thou owest nothing ; Thou forgivest debts and yet thou loosest nothing . And what shall I say , O my God , my life , my joy , my holy dear delight ? or what can any Man say when he speaketh of Thee ? and wo be to them that speak not of Thee , but are silent in thy Praise ; for even they who speak most of Thee , may be accounted to be but dumb . Have mercy upon me O Lord , that I may speak unto thee , and praise thy Name . Amen . A Prayer for all Conditions of Men. Note that one alone may say , We , and Our , and Us , as usually in the Lords Prayer , because of the Communion of Saints . O God the Creator and Preserver of all Mankind , we humbly beseech thee for all sorts and conditions of Men , that thou wouldest be pleased to make thy ways known unto them , thy Saving Health unto all Nations . More especially we pray for the good estate of the Catholick Church ; that it may be so guided and governed by thy good Spirit , that all who profess and call themselves Christians , may be led into the way of Truth , and hold the Faith in unity of Spirit , in the bond of Peace , and in Righteousness of life . And we also commend unto thy Fatherly Goodness all those who are any ways afflicted or distressed in Mind , Body , or Estate , that it may please thee to comfort and relieve them according to their severall necessities , giving them Patience under their Sufferings , and an happy Issue out of all their Afflictions , and this we beg for Jesus Christ his sake . Amen . A Prayer for the King and Kingdom . ANd that in one Blessing we may all of us be blest , I beseech thee , O thou who art the Maker and Saviour of all Kings and Nations of the earth , to bless our dread Soveraign Lord King CHARLES with the richest Blessings of thy Grace . Strengthen him with the faith of Abraham , endue him with the mildness of Moses , arm him with the magnanimity of Joshua , exalt him with the humility of David , assist him with the counsel of Hushai , beautifie him with the wisdom of Solomon , and replenish him with the Goodness and Holiness of them all ; that so he may be a powerfull Protector of his People , a religious Defender of thy sacred Faith , a bountifull comforter of thy Holy Church , a glorious Triumpher over all his enemies , a gracious Governour of all his Subjects , and a happy Father of children to rule this Nation by Succession in all ages . O let his Reign be prosperous , and his Days many ; let Peace and Plenty , Love and Piety , Justice and Truth , and all Christian vertues flourish in his time . Let his People serve him with honour and obedience ; and let him so love and serve Thee here on Earth , that he may hereafter everlastingly reign with Thee in Heaven through Jesus Christ our Lord. Here may be added the Prayers or Thanks-givings in the Book of Common Prayer upon their severall Occasions . Sometimes also the Creed may be repeated with that pithy Ejaculation said before it , [ Lord I believe help my unbelief ] And the Ten Commandments , with that short Prayer after them , Lord have mercy upon us , and write all these thy Laws in our Hearts we beseech thee . Here also may be said the Morning or Evening Collect respectively , on our own , and the behalf of those that belong to us . O Lord our Heavenly Father , Almighty and Everlasting God , who hast safely brought us to the beginning of this Day , defend us in the same with thy Mighty Power , and grant that this Day we fall into no sin , neither run into any kind of danger , but that all our doings may be ordered by thy Governance , to do alwaies that which is righteous in thy sight through Jesus Christ our Lord. Amen . Lighten our darkness we beseech thee , O Lord , and by thy great Mercy defend us from all perils and dangers of this Night for the love of thy Son , our Saviour Jesus Christ . Amen . A general Thanksgiving . O Most gracious God , I give thee humble and hearty Thanks for all thy Goodness and Loving kindness to me and to all men . I bless thee for my Creation , Preservation , and all the Blessings of this life ; but above all for thine inestimable love in the Redemption of the World by our Lord Jesus Christ ; for the means of Grace and for the hope of Glory . And I beseech thee give me that due sense of all thy Mercies , that my heart may be unfeignedly thankfull , and that I may set forth thy Praise , not only with my lips , but in my life , by giving up my self to thy Service , and by walking before thee in Holiness and Righteousness all my days , through Jesus Christ my Lord ; to whom with Thee and the Holy Ghost be all honour and glory , world without end . Amen . A devout Prayer which may be used at any time by one alone . GRant me O gracious Lord in what lawfull undertaking soever , a pure intention of Heart , and a stedfast regard of thy Glory ; let Christ be my pattern , thy Word my rule , and thy Spirit my guide in all that I do . Possess ( I beseech thee ) and ravish my mind continually with thy Love , and let my delight always be to be embraced in the Arms of thy protection . Be thou , O holy God , light unto mine eyes , musick to mine ears , sweetness to my tast , and a full contentment to my heart . Be thou my Sunshine in the day , my food at the table , my repose in the night , my Cloathing in nakedness , and my succour in all necessities . O Lord Jesus , I give thee my body , my Soul , my substance , my fame , my friends , my liberty , and my life ; Dispose of me and all that is mine , as it seemeth best to Thee , and to the glory of thy blessed Name . I am not now mine but thine , therefore claim me as thy right , and love me as thy Child , and keep me as thy charge , and defend me against those that would deal injuriously with me . My Lord my God , I beseech thee to give me patience in troubles , humility in comforts , constancy in temptation , and Victory over all my ghostly enemies . Grant me sorrow for my Sins , thankfulness for thy Benefits , fear of thy Judgements , love of thy Mercies , and mindfulness of thy Presence for evermore . Make me observant of my Superiours , courteous to my Inferiours , friendly to my Equals , loving to my Friends , and charitable to my Enemies ; Make me ready to pleasure all , and loth to offend any . Give me Chastness in my Affections , modesty in my countenance , gravity in my behaviour , deliberation in my speech , Holiness in my thoughts , and Righteousness in all my ways . Let thy Mercy through Christ cleanse me from the guilt of my transgressions , and let thy Grace bring forth in me the fruits of Everlasting Life . Lord let me be obedient without arguing , humble without feigning , patient without grudging , pure without corruption , merry without lightness , sad without mistrust , sober without dulness , true without doubleness , fearing Thee without desperation , and trusting in Thee without presumption . Let me be joyfull for nothing but that which pleaseth Thee , nor sorrowfull for any thing but that which doth displease Thee . Let my labour be my delight which is for Thee , and let all rest weary me which is not in Thee . Give me an awaking Spirit , and a diligent Soul , that I may seek to know thy Will ; and when I know it truly , may perform it faithfully to the honour and glory of thy ever Blessed Name ; for these and for all other needfull Mercies , which thou , O God , wouldst have me to pray , or to praise Thee , I continue to say , as Christ our Lord hath taught us . Our Father which art , &c. The Blessing . LEt thy Peace , O God , which passeth all understanding ; let the Blessing of the holy undivided Trinity , the Father , Son , and Holy Ghost ; let the vertue of Christs blessed Cross and Passion be with me , and remain with me and mine , now , and at the hour of Death , and to eternall Ages . Amen , Amen . They that have more Leasure may oftner use the foregoing devotions alone Morning , or Evening , or at any time of the Day when they best can . Such also may make use of this following Morning Prayer for a Family on the Week-days , as many as can well be spared being present . A Family-Prayer for the Morning on Work-days . O Most holy and ever blessed Lord God , we thine unworthy Servants do here acknowledge , that as we were born in sin , so we have lived in iniquity , and broken thy righteous Laws in thought , word , and deed , following too much the desires of our own will , and not caring as we ought to be governed by thy Holy Word and Spirit ; but O gracious Father , we beseech thee for the merits of thy Dear Son to forgive us all our sins , and not to inflict upon us those Punishments which are due unto us for them . And do thou we pray Thee sanctifie us throughout in Body , Soul , and Spirit , and lead us in the ways of Truth and Holiness , and make us in every respect such as thou wouldest have us to be . And here , O Lord , from the bottom of our hearts we praise thy Name for all thy Blessings bestowed upon us , concerning this or a better Life ; Particularly we praise Thee for the Mercies of the last Night and this Morning ; that thou hast preserved us from such dangers as might have fallen upon any of us ; and for our Refreshment by moderate rest and sleep . Oh that this Day we may be kept from the evil of Sin , and so , if it may be thy Will , from the evil of Punishment . Enable us to watch over our Thoughts , that good Meditations only may enter into our minds , and Holy desires and purposes into our Hearts . Help us to set a watch before our Mouths , and to keep the door of our Lips that we offend not with our Tongues . Help us also to watch over all our Actions , that we may do hurt to none , but all the good we can to all , as we would have others deal with us , That in all we do thy Word may be our Rule , thy Spirit our Guide , our Saviour our pattern , and thy Glory our end . That we may be wise and modest in our Carriage , temperate and sober in our Diet , diligent and chearfull in our Business ; that we may abide with Thee in our particular Places and Callings by a conscientious performance of the Duties thereof ; that we may undertake nothing upon which we may not desire thy Blessing , and wherein we may not expect thy Direction and Assistance . That we may be crucified to the World , and the World unto us , by the Cross of Christ ; that we may be content with such things as we have , and not use any unlawfull means for our own relief , knowing Thou hast promised , never to leave us nor forsake us . That we may so pass through the things of this Life , that finally we loose not Everlasting Life and Happiness in the enjoyment of thy Self . And all we beg upon the account of Christ , in whose Name we continue to pray unto Thee , saying , Our Father , &c. But because the busie Countrey Life usually on the Week-Days calls and disperses most in Families early in the Morning to their several Works and Imployments ; it is very needfull ( especially when Morning Family-Prayers cannot be had conveniently ) that each one grown to years of Understanding before they go out of their Chambers , or before they begin their Work , should kneel down by themselves , and in short beg Gods Blessing and Presence with them the following Day ; which they may do by the Collect for the Morning It is set down gotten by Heart , saying after it the page the 6. the Lords-Prayer understandingly , devoutly , and deliberately . Or this . PRevent us , O Lord , in all our Doings by thy most gracious Favour , and further us with thy continual Help ; that in all our works begun , continued and ended in Thee , we may glorifie thy holy Name , and finally by thy mercy obtain Everlasting Life through Jesus Christ our Lord. Our Father which art in Heaven , &c. Or in the Morning on the Week-Days you may pray by your self thus . O Most gracious God , and mercifull Father , I thine unworthy servant do here acknowledge , that as I was born in sin , so I have lived in iniquity , and broken thy Righteous Laws in thought word and deed , following too much the desires of my own Will , and not caring as I ought to be governed by thy holy Word and Spirit ; and am therefore liable to all shame and misery both in this Life , and that which is to come . But O Heavenly Father , I beseech Thee for the Merits of thy dear Son to forgive me all my sins , and not to inflict that punishment which is due unto me for them . And send thy Holy Spirit into my heart , which may assure me , that thou art my reconciled Father , and that thou lovest me with an unchangeable Love. And let the same thy good Spirit lead me in the ways of Truth and Righteousness , and crucifie in me more and more all worldly and carnall lusts . * And here , O Lord , from the bottom of my heart , I thank Thee for all thy Blessings bestowed upon my Soul or Body . * [ Particularly for any measure of Refreshment given unto me the Night past , and that thou hast brought me safe to the light of another Day . ] * O Lord , I pray Thee continue to be gracious unto me ; let thy Fear be always before my eyes , and thy Grace so rule in my heart , that whatever I shall think , speak , or do , may tend to thy Glory , the Good of others , and the peace of my own Conscience . I now recommend my self , and all my concerns , together with all near Relations and those that belong unto me , to thy mercifull Direction and Protection , intreating Thee to keep us from all evil , and to give a Blessing to all our honest and lawfull Endeavours , and to make all thy Providences towards us to work together for our good . * Bless , O Lord , the Kings Majesty and all the Royal Family , with all inferiour Magistrates under Him. Bless the Bishops and Pastors of the Church . Comfort all that are sick and comfortless . And O Lord , keep me in a continual readiness by Faith and Repentance for my last end , that whether I live or die , I may be thine , accepted of Thee through Christ Jesus my only Saviour , in whose prevailing Name I sue for these and all other needfull Graces and Mercies , & continue to pray unto Thee , as he himself hath taught me , saying , Our Father , &c. Praying alone , unless removed out of the hearing of others , speak with a whispering rather then a loud Voice , as Hannah did 1 Sam. 1. 13. She spake in her heart , onely her lips moved , but her voice was not heard . Thus , not being heard of others , they cannot suspect you to affect any vain glory in what you do . Yet you will find this way usefull both to stir up your Affections , and to help your Attention of Mind , by keeping you from many wandring and distracting thoughts which you would otherwise be liable unto . Note further , that when alone in Secret you may sometimes makeless use of a set Form of Prayer , and take more freedom in opening your Heart and particular Condition unto God as he shall enable you . He knows , and will graciously answer your humble and sincere desires . Greater heed is to be taken for Method and Expression when we pray with others that they may joyn with us to their Edification . At Evening on the Week-Days when the Family is come together , at the fittest time before they go to their Rest , let the Governours themselves , or some Child or Servant whom they shall appoint , reading first some portion of Scripture if they have time , distinctly and leasurely read one of the two following Prayers . A Family-Prayer for the Evening on the Week-Days . O Lord , the Creator of the World , and the Redeemer of Mankind , who knowest all things , and canst do what thou pleasest , and hast done us very much Good already , and promised to do more for us , if we be obedient , then we can ask or think ; we here fall down before Thee in the lowest manner , to express our fear and reverence to thy Almighty Power ; our admiration of and submission to thy unsearchable Wisdom ; our hearty love , and thankfull acknowledgment of thy wondrous Goodness ; our trust and confidence in thy Faithfull Promises ; with our ready and sincere purposes to perform all Obedience to thy holy Commands . There is nothing , O Lord , so afflictive to us , as the remembrance that we have at any time offended thy Sovereign Authority . We are heartily sorry for the breaking any of thy Righteous and Good Laws , and therefore beseech Thee for the sake of Christ to pardon the same unto us , and that we may abhor the thoughts of doing so again , ever resolving by thy Assistance to deny all ungodliness and worldly lusts , and to live Righteously , Soberly , and Godly in this present World ; and to strive to be like our Saviour Christ in meekness and lowliness of Spirit , in Purity and Zeal for thy Worship and Glory , and in being ready as we have opportunity , to take the more pains that we may do the more good in the World. Oh do thou , we pray thee , strengthen in us these resolutions which thou hast inspired us withall , and ever further them by thy continued Grace , that no sudden desires , ineffectual purposes , or partial performances , may deceive or lead us into a false Opinion of our selves ; but that we may bring forth actually , and with a constant Spirit , all the fruits of Righteousness which are by Christ Jesus , to the Praise and Glory of thee our God. O let us be so sensible of thy great kindness to us , & of our many engagements unto Thee , that we may love thee our God and Saviour with all our heart , soul , and strength ; that we may strive to credit our Religion , and glorifie thy Name all the ways we are able , with all that we are , have , or can do ; that not only by the special Duties of thy Worship , but also by the right management of our outward Affairs , and our moderate use of the good things of this Life , we may serve Thee , and be brought nearer unto Thee . Thus we pray Thee let Religion be the very business of our lives , and let our greatest pleasure be to please Thee in every thing , and our highest design to attain that Blessed Immortality which Christ Jesus hath promised . Lift up our affections , we intreat Thee , more and more to those things above where He is ; that Heaven may have our hearts while this World hath our bodies ; and we may have perfect Contentment of mind in Well-doing , and patient suffering ; and the good hope we have of being eternally beloved of Thee the Lord of Heaven and Earth , may make us rejoyce evermore . Free us , O Lord , from all inordinate cares for the things of this Life ; from all distrust of thy good Providence ; from all repining at any thing that befalls us ; and enable us in every thing to give Thanks ; believing that all things are ordered by the greatest Wisdom , and shall work together for the good of those that love Thee . We doubt not of thy Fatherly Affection to those that study in all sincerity to approve themselves unto Thee ; and therefore still resolve to leave our selves entirely to thy wise Counsels , that thou mayst dispose us into such a condition as thou seest best in this World. Oh remember us but of our Duty ; quicken and excite us to it ; strengthen us in the doing of it ; support us under all discouragements ; advise us in all difficult cases ; and comfort us with a stedfast Belief of thy holy Word ; and we shall ever be giving thanks and praise unto Thee who dealest so bountifully with us . Moreover with our selves we desire , O Lord , the good of all Mankind , especially that thou wouldest be mercifull to thy whole Church , and particularly that thou wouldest bless that part of it which is planted in these Nations wherein we live ; inclining the hearts of all Ranks and Degrees of Men amongst us to follow after things which make for Peace , Unity , and Godliness . But O gracious God , as we are in duty bound in a more peculiar manner , we do most earnestly beseech Thee , on the behalf of this place of our Abode , that our Minister being directed and assisted by Thee , may be made a Blessing and a Comfort unto us ; and that we likewise having our Conversation as becomes the Gospel of Christ , may be a Blessing and an Encouragement unto him . Give , we pray Thee , repentance unto Sinners , and increase of Grace and Strength to all thy faithfull Servants ; Reduce those among us that wander out of the way ; raise up those that are fallen ; confirm and settle those that stand , and grant them a stedfast Resolution to persevere in Faith , Love , and Obedience . Relieve and comfort all those that are in any Distress ; make the Earth to bring forth her increase in due season ; and let all honest and industrious People be succeeded and blessed in their Labours . Remember all those who are nearly related to us , or to whom we are indebted for our Birth , Education , Instruction , or Promotion ; Thou who art rich in Mercy reward and recompence their care and love . Grant Forgiveness and Charity to all our Enemies ; Continue good will among all our kind Neighbours . Assist those that are Dying and leaving this World , and fit their Souls for a better Place ; and let us also with them after our own last sickness , in due time through Christ , obtain a glorious Resurrection and Eternal Life . And here , O Lord , we do from our very Souls render unto Thee most humble and hearty thanks for all thy Blessings and Benefits bestowed upon us concerning this Life and that which is to come ; but more especially we praise Thee for the mercies of this day ; for any measure of success thou hast given us in our lawfull Endeavours ; that thou hast defended us from such dangers as might have fallen upon us . We beseech Thee likewise of thine infinite Goodness and Mercy , to defend and protect us and all that belong unto us this Night ; and let us be refreshed with moderate rest and sleep , and so raised the next Day more able and willing to set forth thy Glory , in the conscionable Duties of our Places and Callings . These and all other needfull Mercies , we ask of Thee for the alone merits of Jesus Christ , in whose Name we continue to pray unto Thee as he himself hath taught us , saying , Our Father , which art in Heaven , hallowed be thy Name , thy Kingdom come , thy Will be done in Earth as it is in Heaven , give us this day our daily Bread , and forgive us our Trespasses , as we forgive them that trespass against us , and lead us not into Temptation , but deliver us from evil , for thine is the Kingdom , and the Power , and the Glory for ever and ever . Thy Grace , O Lord Jesus Christ , thy love O Heavenly Father , thy comfort and consolation O holy and blessed Spirit be with us , and remain with us this night and for evermore , Amen . Another Family-Prayer for the Evening on the Week-Days , Saturday especially . O Most blessed and eternall God , thou alone art the fountain of our Happiness , and the rest and satisfaction of our Souls . Thou art infinitely more great and glorious in thy Wisdom , Power , and Goodness , then either our words can declare , or our hearts can conceive . We therefore thine unworthy Servants do here most humbly adore and worship thine incomprehensible Majesty ; acknowledging that we were not only born in sin , but in the course of our Lives have violated thy Sacred Laws , and many ways transgressed our Duty as to Thee , our Neighbours , and our Selves ; so that if Thou shouldest deal with us according to the strictness of thy Justice and our own deservings , we could expect nothing but shame and misery , both in this life and that which is to come . But , O God , we beseech Thee do thou help us penitently and believingly to cast our selves upon thy Mercy , and the Merits of Jesus Christ ; and for his sake graciously forgive unto us the sinfulness of all our thoughts , words , and ways , and let thy Spirit witness with ours the comfortable assurance of that Forgiveness . And for the future , let us not be tempted by the allurements or discouragements of the World , wilfully to allow our selves in the omission of any the least known Duty , or in the Commission of any the least known Sin. And because this is thy Will even our sanctification , we beseech Thee , O Lord , that thou wouldest sanctifie our Understandings , that being renewed in the Spirit of our Minds , we may have a Spiritual Discerning of the things of Thee our God ; that we may know what it is that Thou requirest of us , in those several Places , Conditions and Relations Thou art pleased to set us in . That Thou wouldest likewise enable us to submit our wills to thy Blessed Will in all things ; and to make it our daily care and exercise to keep our Consciences clear and unreproveable in thy sight . That Thou wouldest help us to set our Affections upon things above ; that we may love thee the Lord our God with all our Heart , and with all our Soul , and with all our Strength ; and that Christ may be the Chiefest of ten thousands unto us , Him whom our Soul loves . That we may present our Bodies a living Sacrifice , holy and acceptable unto Thee , which is but our reasonable Service . That so being sanctified throughout , we may be whatsoever Thou wouldest have us to be ; that we may leave whatsoever thou wouldest have us to forsake ; that we may patiently suffer whatsoever Thou layest upon us to endure ; that we may freely , cheerfully , and readily do whatsoever thy Command obligeth us to do . And because Thou requirest that we should grow in Grace by all those means of Grace and Salvation which Thou art pleased so plentifully to vouchsafe unto us , Oh that Thou wouldest help us to walk yet more holily in respect of Thee our God then ever ; that we may be more fearfull of offending Thee , and more solicitous to please Thee then ever we have yet been ; being more wisely zealous and active for thy Glory , and more reverent in the use of all things that relate unto Thee . That thou wouldest give us an universal Good Will towards others in the World ; that we may love our Neighbours as our Selves , and love even our Enemies for thy sake ; and be more carefull that we do hurt unto none , but deal justly and mercifully towards all , as we would that they should do unto us . That thou wouldest help us to perform more and better then ever those Duties which we owe unto our selves ; that we may live yet more in the exercise of Meekness , of Humility , of Temperance and Contentedness of Mind . Thus , O Lord , that thou wouldest help us to serve Thee all our days in the Uptightness of our Hearts , improving all opportunities of doing and receiving Good ; preparing for our great Change from time to Eternity ; and in every respect , by a constant watchfulness over all our Thoughts , Words , and Actions , so behaving our selves , as those that know and stedfastly believe , that we have Thee an everliving God to serve , that we have precious and Immortal Souls to save , that we have endless Woes to avoid , and Everlasting Happiness to seek after . And , O God , with us , we beseech Thee likewise to bless all those that desire or stand in need of our Prayers ; and to communicate of thy Grace and Mercy according to their and our severall wants and necessities . Oh do Thou enlarge the Church and Kingdom of Christ , weaken and destroy the Power of Sin , and Antichrist ; be favourable in particular to these Nations wherein we live , vouchsafing to us those Mercies we stand in need of , and turning from us those Judgements which our sins may cry for . Bless our Magistrates and Ministers ; bless those that are near unto us by the bonds of Nature , with all such as suffer sickness or any other affliction or misery . Bless this Place , and grant that real Godliness , Saving Knowledge , Peace , and Truth , may flourish here more and more . Accept of Praise for all thy Mercies hitherto vouchsafed unto us . Continue , we pray Thee , thy mercifull Protection over us this night ; keep us from sin , and the dangers that a Night may bring forth , let us be refreshed and raised the next Day more able and willing to serve Thee in the Duties of it . These and all other needfull Mercies we humbly beg for the sake of Christ , continuing further to pray unto Thee as he himself hath taught us , saying , Our Father which art in Heaven , &c. Concerning the Lords-Day . LEt it always be remembred before it comes , to prepare for it ; and when it is come , to keep it Holy. It hath been honoured 1 by God the Father , forming thereupon the Elements of the World , 2 by God the Son , rising from the Dead , and appearing several times after his Resurrection , 3 by God the Holy Ghost descending with his miraculous Gifts and Graces upon the Apostles and Others , 4 by the Christian Church making it the time of her Solemn Assemblies . Let us not therefore profane any part of it , but be now as carefull for the Welfare of our Souls , as we are upon other days for our bodily Sustenance . Excepting such time as is for works of absolute Necessity , which cannot be done the Day before or the Day following ; let us with Chearfulness spend it wholly in hearing the Word of God read and taught ; in private Devotion and publick Prayers , which are both for the Morning and After-noon ; in acknowledgment of our offences to God , and amendment of the same ; in reconciling our selves charitably to our Neighbours where displeasure hath been ; in often Receiving the Communion of the Body and Blood of Christ ; in Visiting of the Poor and Sick , and using all good and sober Conversation . Thus we shall please the Will of God , and conscientiously obey our Civil and Ecclesiastical Governours , who strictly enjoyn the same by their Power derived from God. Thus we shall have a more deep and lasting sense of God and Religion imprest upon our Hearts , and so live more holily the Week following . Besides prudent and good Men have observed their outward worldly Affairs most prospered that Week , which they began with a diligent and religious Observation of the Lords-Day . But However that is , most certainly , if we duly sanctifie this Day of Rest here , we shall celebrate an Everlasting Rest and Sabbath hereafter . If now we sincerely and willingly joyn with the Congregations of Gods People , to worship him as we ought to do , we shall in due time joyn with the Blessed Company of Saints and Angels above to sing his Praises for evermore . Psal . 118. 24. This is the Day which the Lord hath made , we will rejoyce and be glad in it . V. 20. This is the Gate of the Lord , the Righteous shall enter into it . Psal . 122. 1. I was glad when they said unto me , Let us go into the House of the Lord. Revel . 1. 10 , I was in the Spirit on the Lords-Day . Acts 20. 7. And upon the First Day of the Week , when the Disciples came together to break Bread , Paul preached unto them . 1 Cor. 16. 2. Upon the First Day of the Week , let every one of you lay by him in Store as God hath prospered him . A Morning Prayer for the Lords-Day which may be used by more together , or by one alone for the reason mentioned page . 4 PRaised be thy holy Name , O God , for all thy favours and benefits bestowed upon us from time to time , concerning this , or a better Life . Blessed be thy Goodness for the Mercies of the last Night , and this Morning ; that thou hast brought us to the beginning of another Christian Sabbath . Oh let not our former unfruitfulness hinder thy present Blessing and Assistance in what we have to do ; but do thou we pray Thee in Christ Jesus pardon and mend us both at once . And help us now so to remember and esteem this thy Day , as to lay aside all secular businesses and diversions , and to apply our selves to all those private and publick Duties which concern the Sanctification thereof ; not doint after our own ways , nor finding our own Pleasures , nor speaking our own words ; but consecrating our own selves and services to thy more especial Worship ; spending the whole Day in works of Religion , Necessity and Mercy . Be graciously present with all those Assemblies of thy Saints which do on this Day meet together for thy Worship and Service . More especially be pleased to direct and assist the Minister to whose charge we belong ; that he may speak to the Consciences and Conditions of this People . And do thou remove from us all irreverence , distraction , dulness , prejudice , and unbelief in hearing of thy Word , that having the same accompanied by the Power of thy Spirit , it may be effectual for the further enlightning of our Minds , the quickening of our Affections , the bettering of our Hearts , and the amendment of our Lives . And let us think we have done nothing in Hearing , Reading , Praying , Receiving , Singing of Psalms , Confering , Meditating , till in all we have glorified Thee our Creator , Redeemer and Sanctifier , till our Souls be brought something nearer unto Heaven , unto thy Self ; And all we beg upon the account of Christ , saying further as he hath taught us , Our Father , &c. A Family Prayer for the Evening on the Lords-Day . OEternal God , and most Gracious Father , we thine unworthy servants do here cast down our selves at the Footstool of thy Grace , acknowledging that we were conceived in sin , and have actually in thought word and deed transgressed thy Holy and Righteous Precepts ; so that if thou shouldest look upon us as in our selves , we could not expect any thing but thy Wrath and our own Condemnation . But , O holy Father , for Jesus Christ thy dear Sons sake , for the Merits of his Obedience and Bloodshed , we beseech Thee to have Mercy upon us , pardoning to us all our sins , and freeing us from the Shame and Confusion which is due unto us for them . And we pray Thee inspire thy Holy Spirit into our Hearts , that by his Illumination and effectual Working , we may have the inward sight and feeling of our sins and natural corruptions , and not through Custom be blinded or hardened in them . That we may more and more loath them , and be heartily grieved for them , endeavouring by the use of all good means to overcome , and to get out of them . Oh let us feel the Power of Christs death killing sin in our mortal Bodies , and the vertue of his Resurrection raising up our Souls unto Newness of Life ; that living in thy Fear unto thy Glory , we may die in thy Favour , and in thine Appointed time , attain unto the Blessed Resurrection of the Just , unto Eternal Life . In the mean while , O Lord , increase our Faith in the sweet promises of the Gospel , and our Repentance from dead works ; the assurance of our hope ; and our love unto thy self , and thy children , especially those whom we shall see to stand in need of our help and comfort ; that so by the fruits of Piety and a Righteous Life , we may be assured that thy holy Spirit doth dwell in us , and that we are thy Children by Grace and Adoption . And grant us , Good Father , the continuance of Health , Peace , Maintenance , and all other outward things , so far forth , as thy Divine Wisdome shall think meet and necessary for us . And we beseech thee , O Lord , to be mercifull likewise to thy whole Church , and particularly to these Kingdoms wherein we live , vouchsafing to us those Mercies we stand in need of , and turning from us those Judgements which our sins may cry for . Preserve the Kings Majesty , bless all the Royal Family ; bless our Magistrates and Ministers , this place , those that are near unto us by Kindred or Neighbourhood ; be graciously present with all our Christian Brethren that suffer sickness or any other affliction or misery ; grant them patience to bear thy Cross , and Deliverance when , and which way it shall seem best unto Thee . And O Lord , let us not forget our last End , and those accounts which then we must render unto Thee . In Health and Prosperity make us mindfull of Sickness , and the evil Day that is behind ; that these things may not overtake us as a snare , but that we may in good measure , like wise Virgins , be found prepared for the Coming of Christ to call us by Death unto Judgement . And here , O Lord , we do from our very Souls , render unto Thee most humble and hearty thanks , for all thy Blessings bestowed upon us , concerning this Life and that which is to come . We praise Thee especially for Christ the Fountain and Foundation of all thy Mercies we ever yet received , or hope hereafter to receive from Thee . In him we praise Thee for the Mercies thou hast this day bestowed upon us , or given us occasion to remember , whether concerning the Creation of the World , or the Redemption of Mankind . We praise thee for thy holy Word and Sacraments , and seasons of Grace yet vouchsafed unto us . We praise Thee that by thy good Providence we have been preserved and provided for to this very moment ; intreating Thee likewise to continue thy Mercifull Protection over us this night . And , O Lord , we beseech Thee let those saving Truths which have been delivered unto us , sink down into our Hearts , and spring up in our Conversations . Let us keep up such holy Purposes and heavenly Affections as may have been wrought in any of us whilst attending upon Thee . Let our lives be in some measure answerable to the means we enjoy . Let the fruit of this Day appear in us the Week following , and all the days of our Lives following . Henceforth let our resolution of pleasing Thee , and doing good in our Generation be more confirmed ; let the felicities of Heaven be more esteemed ; let our desires of Earthly things be more abated ; let the Breathings of our Souls after a fuller enjoyment of thy Self be more enlarged ; Let our sins , those of our holy things , be pardodoned , our persons and performances accepted , and our Souls eternally saved ; And al upon the alone account of Jesus Christ , it whose prevailing Name we continue to pray unto Thee , saying , Our Father , &c. As for those who are furnished with Bibles and the Book of Common Prayer , I shall direct them if they desire it , how to use part of the Morning and Evening Service according to the Liturgy by themselves , or with their Families . But because many Pious Divines are of opinion that the Reverence due to the Book of Common Prayer , is best preserved by imploying it only in the Publick Divine Service ; or in Private where there is one in Holy Orders to officiate : And because we should always strive to be present at the Publick Service of the Church on any Holy Day , especially on the Lords-Day , and such Festivals as are in Remembrance of our Saviour Christ ; You have to the former here added one Prayer more which you may use on any such Festival in Remembrance of our Blessed Saviour , that is to say , On the Days of his Incarnation , Birth , Circumcision , Epiphanie , Presenting in the Temple , Passion , Resurrection , Ascension , and Mission of the Holy Ghost . A Prayer upon any of the foresaid Festivals in Remembrance of our Blessed Lord and Saviour . O Most glorious God , the Father of our Lord Jesus Christ , the Father of lights , from whom cometh every good and perfect Gift ; it is our bounden Duty and our great Priviledge , constantly to acknowledge Thee with joy and exaltation of Spirit , in remembrance of thy infinite Bounty to us , and to all the World. Every day tells us how good Thou art , and every one of thy Creatures calls upon us to magnifie , love , and serve Thee , who hast made so many of them to serve us . But this Day gives us occasion to remember thy more special and extraordinary kindness to us the Children of Men , which calls for our highest Praises to be joyned with those of the blessed Company above , who are never weary of giving Honour , Glory , Blessing , and Thanks to thee our mercifull God and Saviour . O how great was that Love which an Angel came to give notice of ! and which a multitude of an Heavenly Host celebrated with songs of Praise , when thou sentest thy dear Son in the likeness of sinfull Flesh , and in the form of a Servant , to minister to our necessities , to relieve our misery , and to be the Way to everlasting Life ! Oh the Riches of thy Grace , that after Mankind had forfeited all the rights of thy Creatures , and had contemned and despitefully used many of thy Messengers , Thou wouldest in such Mercy create us again unto good Works ; and for that end appear thy self most gloriously among us in the Person of Jesus Christ ! We thank thee , O Lord , that thou hast assumed our Nature unto such a nearness to Thee , as we are not able to understand . We thank Thee , for the glad tidings which Jesus hath brought us from Heaven , that thou wilt be reconciled unto us , and admit us again into thy Favour : and that he hath observed the whole Law , and fulfilled all Righteousness ; and shewn us in our Likeness , what thou wouldest have us to do , and to be . We thank Thee for the Redemption which he hath wrought for us by his Blood and meritorious Passion . We rejoyce in the Victory which he hath gotten over hell and the grave by his Resurrection from the dead ; and in his glorious Triumph , when he ascended up on High , and led Captivity captive ; And in his Royal Power wherewith He was invested , when He sat down on the Right hand of the Majesty on High ; And in those Gifts which he received for Men , even for the Rebellious also , that the Lord God might dwell among them . Blessed be thy Eternal Goodness which hath made him a most mercifull and compassionate High Priest , and given us so great assurance , that he is become the Author of Eternal Salvation to all them that obey him . Blessed be thy Goodness , which hath sent the Holy Ghost , and continued to us a succession of Pastours and Teachers , to be the Guides of our Souls , and to minister to us those pledges of thy Love which our Saviour left us , in the Communion of his Body and Blood. O God , that our hearts enflamed with ardent love to Thee , who hast loved us in such a wonderfull manner , could ascend up to Heaven in these devout Meditations , and not come down again but with desires left in them still aspiring thitherwards ! Oh touch our Souls so powerfully with a sense of these things , that with an hearty zealous Affection they may ever look towards Thee , and our dear Lord and Saviour Jesus Christ . Oh fix our eyes on him , as he was here on earth , that we may learn of Him , his humble and meek obedience to thy Commands ; and as he is now in Heaven , that we may trust Him for the performance of his precious Promises , and patiently wait till he carry us also to that glorious Place . Since he appeared among us to destroy the works of the devil , and died to redeem us from all sin , and rose again that he might bless us in turning every one of us from our iniquities , and is made Lord of all , that he may govern us by his Laws , and reward or punish us according to our works ; Preserve in our minds , we beseech Thee , a constant and lively sense of this great End of his whole Undertaking for us ; that he may see the fruit of the Travell of his Soul in us , and our whole life may be a serious study and endeavour to imitate Him , by purifying our selves as he is pure . Oh that thy Fear and Love may keep us from abusing any of the good things which thou hast allowed us for our bodily Refreshment ; grant that we may receive them thankfully as from thy Hand , and enjoy them moderately as in thy Presence , with bowels of Mercy to those who are in need , with a tast of better spiritual Delights , and Heavenly Joyes , and with hunger and thirst after the Fulness and Perfection of those Joyes , when our Lord Jesus shall come to shew us his Glory , and entertain us with eternal Satisfaction in his incomprehensible Love. Amen . Here you may add the Collect for the Morning or Evening respectively set down page 6. Concluding always with the Lords Prayer . The following Prayer for the Sacrament may be used by one alone after a Private Prayer ; or by more after a Family-Prayer ; at convenient times before Receiving . ANd as for those of us in this ( Place ) or ( Family ) who intend to receive the Sacrament of Christs Body and Blood , pardon , Lord , we pray Thee our former not hungering and thirsting after it , our not Preparing for it , not Partaking of it so often as our necessities and opportunities have required . Enable us now , we earnestly beseech Thee , being duly prepared , to come as worthy and welcome Guests unto thy Table . Give us a Lively sight and sense of our sins and imperfections , of our wants and weaknesses , that we may hunger and thirst after Christ and his Righteousness , expecting from his Fulness to be supplied in whatsoever our Souls may stand in need of . Let us be enabled rightly to discern the Lords Body , and feelingly to understand the relation between the Signs , and things signified , applying both unto our selves in their proper use . To this end , Enlighten our Minds more and more with the Knowledge of Jesus Christ , and of his Gospel ; especially of the great work of our Redemption by his Blood , and his unspeakable Love shining forth therein ; as also of the Covenant of Grace , and Seals annexed thereunto . Work in us an unfeigned Repentance , bewailing our sins past , and resolving to leave them for the time to come , and to serve thee in Righteousness and Holiness all the days of our Life . Endue us also with a true and lively Faith , that we may not only receive the outward Elements of Bread and Wine ; but inwardly partake of the Spiritual Blessings and benefits of our Saviours Death ; that so we may be assured of the forgiveness of all our forepast sins , and be better enabled to withstand Temptations for the time to come , that thereby our Souls may be enriched with all saving Graces , strengthened unto all good Duties , and nourished unto Everlasting Life . Inflame our hearts with most fervent Love towards Thee , and our Neighbours ; yea , even our Enemies , for thy sake ; and link our hearts together in an Holy Communion , as it becometh the true Members of Jesus Christ . And being thus in some measure prepared , let us yet look up to Thee , to pardon our Unpreparedness ; Let us still continue our dependance upon Christ for his Assistance , as knowing that we are not sufficient of our selves , so much as to think any thing , but our Sufficiency is of God. And when we come to thy Table , let us not coldly and formally perform this high and holy Service ; but with the exercise of Faith , Love , Repentance , Reverence , with the renewal of our Purposes of better Obedience , with inward Fervency and Devotion , in some such manner as may be pleasing unto Thee , honourable unto Christ , and comfortable to our selves . Let us so shew forth the precious Death of our dearest Redeemer , that in remembring the same , we may be unfeignedly thankfull , and sincerely praise Thee the blessed Trinity in Unity , unto whom be ascribed and given all Honour and Obedience now and for ever . Amen . Another Prayer which may be used in secret some time before the Sacrament . O Eternal and blessed God , I prostrate my self with humble Reverence before Thee the Searcher of hearts , not to excuse but aggravate my faults ; for I confess I have not given Thee that Honour , Worship , and Service which I owe to my Almighty Creator . Nor laid to heart , as I ought , thine infinite Love in Christ my Redeemer : Nor duly followed the godly Motions of thy Holy Spirit , which thou hast sent to renew and sanctifie my Affections , and draw me to thine Obedience . I have not lived up to the Faith which I profess , but behaved my self too often as if I neither dreaded the threatned Punishments , nor duly valued the promised glorious rewards of my Lord Christ , who will judge the World in Righteousness , and render to every one according to their Works . O Lord , I have done so much Evil , and so little Good ; been so eager in the pursuit of the things of this World , and so cold and unconcerned many times about those of Eternity ; so unmindfull of my promises , unthankfull for thy Benefits , and unfruitfull in the Knowledge of Christ , that it is a wonder of thy Patience and Goodness , that I am still alive , and not cut down like a barren Tree that cumbers the ground ; that I am not lamenting these follies in weeping and gnashing of teeth , which I now mention with so little sorrow and bitterness of Spirit . For ever adored be thy forbearing Mercy , which hath so long spared me an unprofitable servant , who have so many ways in thought , word , and deed , offended thy Divine Majesty . * Oh continue I beseech thee to be gracious unto me , and for Jesus his sake give me a truly penitent and believing Heart ; and by the vertue of that Sacrifice of himself , which he offered once for the sins of the World , let all my sins be done away and remembred no more . And for this and all other thy great Mercies , I resolve to offer unto Thee by Christ , the Sacrifice of continual Praise and Thanksgiving , and I present my body a living Sacrifice , holy , acceptable unto Thee , which is my reasonable Service ; And I dedicate my self absolutely to thy Obedience ; Oh therefore give me Grace ever to fear Thee , and to walk humbly with Thee , and to preserve a tender sense of my Duty towards Thee . O Lord , I purpose by thy Assistance , that hereafter I will never willingly depart from thy Precepts ; oh do thou strengthen me to perform what I have purposed ; that I may never be so unreasonable as to return to those sins which are the burden of my Heart ; and grieve thy Holy Spirit ; which rent the Flesh , and shed the Blood of the Lord Jesus ; and which I have so often , and so solemnly protested against . And now that I am going to thy Holy Table to commemorate the Sacrifice of my Saviour , to remember his love in Dying for me ; to give thee further testimonies of my love to Thee ; and receive new tokens of thy Love to me : O Lord , vouchsafe to make thy self powerfully present to my Mind . Represent thy self , and thy Son Jesus so lively to my thoughts in all Wisdom , Power , Goodness , Holiness , and Truth ; that I may never forget Thee any more ; but more seriously reverence thee , and love thee , and rejoyce in thee , and trust thee , and obey thee , all the days of my life . Imprint the very image of thy Son upon me ; that I may carry him ever in my Heart , and have his life and death continually before mine Eyes ; and in all things conform my self to his Will , and fashion my self after his Holy Example . Come , Lord Jesus , and possess thy self of my whole Man. Purifie me from all remaining filthiness either of the Flesh or Spirit . Bring in all thy Heavenly Graces along with thee into my Soul. And be my perpetual Defence , by giving me a fuller communication of thy Holy Spirit , and more mighty aides to do my duty towards Thee , and towards all Men. And for that end , compose my unsetled thoughts before I approach to receive the holy Mysteries ; that I may attend Thee with a full and clear conception of their meaning ; with an actual Belief of thy whole Gospel ; with most sensible love to thee , and desire to be more like thee ; with thy high Praises in my mouth , and joy unspeakable in my heart . May I presume most gracious Father , to ask such tasts and relishes of thy wondrous Love in Christ Jesus , that I may never be able to delight in any thing so much , as in the remembrance of it . But mine eyes may be ever towards the Lord ; and I may hunger and thirst perpetually after thy Righteousness , 'till I am rendred meet to be translated to that High and Holy place , where I shall see Thee , not as now in mysterious Representations ; but openly and as it were Face to Face . Amen . Lord Jesus ; who art able to save to the uttermost all them that come to God by Thee ; In thy most blessed name and words I continue my humble Prayers , Our Father , &c. I would intreat those who have never yet received , or but seldom , to read at their leasure , and with good Deliberation , the Doctrine of the Sacrament in the Church Catechism : as also the whole Order of the Administration thereof set down in the Book of Common Prayer ; by which , together with what is contained in the two foregoing Prayers , may be learnt , in good measure , what is needfull both in our Preparing for , and Partaking of that Holy Ordinance . And yet to further your more profitable and comfortable Receivimg , you may use these following Helps . Some brief helps to Meditation in Receiving the Sacrament of the Lords-Supper . FIrst , When the Sermon is ended , and thou art adressing thy self to the Banquet of the Lords Supper , meditate how lovingly thou art invited to be a guest at this Holy Table . Hoe , every one that thirsteth , come ye to the Waters ; Come , buy Wine and Milk without money , and without price : Eat ye that which is Good , and let your Soul delight it self in Fatness . Take , Eat , this is my Body which is broken for you ; Drink ye all of this ; for this is my Blood which was shed for the Remission of Sins . Secondly , As Abraham when he went up to the Mount to sacrifice Isaac his Son , left his servants beneath in the Valley : So when thou comest to the spiritual commemorative Sacrifice of the Lords-Supper , lay aside all earthly thoughts and cogitations , that thou mayest wholly contemplate of Christ , and offer up thy Soul to him , who Sacrificed both his Soul and Body for thee . Thirdly , Set thy self as in the Presence of God , with awfull and reverent thoughts of thy crucified Lord. If the blessed Apostle S. Peter , seeing but a glimpse of Christs Almighty Power , thought himself unworthy to stand in the same Boat with him ? how unworthy art thou to sit with Christ at the same Table , where thou mayest behold so much of his infinite Grace and Mercy displayed ? Yet if thou comest humbly , in Faith , Repentance and Charity , abhorring thy sins past , and purposing unfeignedly to amend thy life henceforth , let not thy former sins affright thee , for they shall never be laid to thy Charge ; and this Sacrament shall seal to thy Soul , that all thy sins are fully pardoned , and clean washed away by the Blood of Christ . For this Sacrament was not ordained for them who are perfect ; but to help penitent sinners towards Perfection . Christ came not to call the Righteous but Sinners to Repentance . And he saith , That the whole need not the Physician , but they that are sick . Bathe thou therefore thy Soul in this fountain of Christs Blood ; and doubtless , according to the Promise , Zech. 13. 1. Thou shalt be healed of all thy sins and uncleannesses . Not sinners , but they who are unwilling to repent of their sins , are debarred this Holy Ordinance . Fourthly , When the Minister begins to read the sentences of Scripture before the Offertory , let them be considered by thee to stirr up thy Charity to the Poor . Let Gods bounty to thee in Spirituals , provoke thy Mercy to others in Temporals . Hoping to be refreshed with the saving benefits of Christs Death ; be willing to thy Power to refresh the bowels of his poor Members : What we do to them , we do to Christ ; and who would not thus relieve Christ , who made himself Poor to make us Rich in the best things ? And now the Sacrament being begun to be administred , apply thy self with diligent Attention , and fervent Devotion to go along with the Minister in all Actions , Rites , Prayers , Confessions , Readings , Exhortations , or Thanksgivings , which are used in , and about the Holy Sacrament . When therefore thou seest the Minister putting apart Bread and Wine on the Lords Table , and consecrating them by Prayers , and rehearsal of the words of Christs Institution , to be an holy Sacrament of the blessed Body and Blood of Christ ; then meditate , how God the Father , of his meer love to Mankind , did set apart and seal his only begotten Son , to be the All-sufficient means , and only Mediator to redeem us from sin , and to reconcile us to Himself , and to bring us to Glory . When thou seest him break the Bread ; meditate how Jesus Christ was put to death as to his humane Nature ; and his blessed Body wounded and pierced , and both Soul and Body , as we may say , broken asunder for our sins ; and withall , call to mind the hainousness of them , and the greatness of Gods hatred against them , seeing his Justice could not be satisfied but by such a Sacrifice . When he is drawing towards Thee with the consecrated Bread , and offering it unto thee , then meditate , that Christ himself cometh unto thee , and both offereth , and giveth indeed unto thy Faith , Himself , and all the merits of his Death and Passion , to feed thy Soul unto Eternal life . The bread of the Lord is given by the Minister ; but the Bread which is the Lord is given by Christ himself . Ejaculations and Meditations which we may use while the Minister is giving the Bread and Wine to others . 1. O Holy Jesus , I behold thee stretched upon the Cross , with thy arms spread , ready to embrace and receive all Mankind into thy Bosom . 2. I see the Symbols , the Holy Bread , and the blessed Cup , but I also think of thy Authority ordaining these Rites ; of thy voice blessing these Symbols , of thy Mercy reaching out my pardon , thy Holy Spirit sanctifying my Spirit , thy blessed Self making intercession for me at the eternall Altar in Heaven . 3. Thy infinite Arms of Mercy are reached unto us , and our Arm of Faith reacheth unto thee : blessed be Jesus who will be joyned unto Servants . 4. I am helped by these outward signs , blessed Saviour , to remember thy Body and thy Blood ; but by these I do not feel thy Wounds . My Lord had the smart , but we the ease ; his were the Sufferings , but ours the Mercy ; and after he had paid the Price , we got the Purchase . Oh that my heart therefore by love and desire might reach out after him , and by joy and delight ever rest in Him ! 5. I desire to know nothing , but Jesus and him crucified . O let the power of thy Cross prevail against all the powers of Darkness . Let the Peace of thy Cross give me Peace with God , and in my own Conscience : Let the Victory of thy Cross mortifie all my evil and corrupt affections . Let the Triumph of thy Cross lead me on to a state of Holiness . And let the Wisdom of thy Cross make me wise unto Salvation . 6. Thou wilt not dwell in a polluted House ; make my Soul clean , and do thou consecrate it into a Temple , O theu great Bishop of our Souls , by the indwelling of thy holy Spirit : and let the Members of Christ never become the instruments of Unrighteousness . 7. O God my God , assist me now and ever greatly , and graciously : Grant that I may not receive Bread onely , nor Wine onely , for man cannot live by that ; but that I may eat Christ , not by Papal Transubstantiation , but by Sacramental Participation . 8. I am nothing , I have nothing , I desire nothing , but Jesus my Saviour ; make haste , O Lord , behold my heart is ready , thou hast opened my heart to receive Thee into the seat of Love ; Come Lord Jesus , come quickly . As thou eatest the Bread , thankfully praise God for the saving benefits of Christs Death . And further think with thy self , As verily as I now cat this Bread , so verily was Christs Body broken for the sins of the World ; and if I sincerely believe in Him , as I now desire to do ( unfeignedly devoting my self unto him , relying upon Gods Mercy in and through him , being willing to be guided by his Word , and sanctified by his Spirit ) so verily are my sins pardoned for the merits of his precious Death . Here before the Cup be brought to thee thou mayest use one or more of the foregoing Ejaculations . Thou mayest also have time to bless God for the Death of Christ ; to meditate upon his Sufferings ; to admire the greatness of his Love in dying for thee , resolving to take the Cup of Salvation , and to pledge his love with love ; to renew thy Covenants with God , to reinforce thy purposes of better Obedience ; to beg of God strength to performe such Duties as thou hast formerly neglected , against such sins and temptations as have too easily prevailed against thee ; to pray also for all Patience under such troubles and afflictions as may befall thee before another Sacrament Day come about . Having received the Cup at the Ministers hand , in the instant of Drinking , and as soon after it as may be , meditate on Christs Hanging and Bleeding upon the Cross ; giving him hearly thanks for his love in Dying for us . And having poured the Sacramental Wine into thy stomach , say with thy self , As verily as I have received this Wine , so certainly Christs Blood was shed for the sins of the World ; and if I sincerely believe in him , as I now desire to do , ( unfeignedly devoting my self unto Him , relying upon Gods Mercies and his Merits , and being willing to be guided by his Laws and sanctified by his Spirit ; and resolving to continue in his Love and Service to the end ) so certainly are my sins forgiven , by the vertue of his Obedience and Bloodshed . And now having received the Sacrament of Christs blessed Body and Blood , out of a conscientious respect to his Command , with a desire thankfully to remember his precious Death : consider , that he who hath given thee his Son , will with him give thee all things else ; so far as will be for thy true Good. Therefore now , thou mayest here further represent unto God through Christ , all thy needs , and the needs of thy Relations , signifie to him the condition of thy Soul ; complain of thy infirmities ; Pray for help against the enemies of thy Salvation , tell him of thy griefs , represent thy fears , thy hopes , and thy Desires ; look up to God to make the Blood of Christ unto thee , a quickening , comforting , strengthening , justifying , sanctifying Blood. And as thou feelest the Sacramental Wine which thou hast drunk , warming thy cold stomach ; so endeavour to feel the Holy Ghost cherishing thy Soul with the joyfull assurance of thy being reconciled to God , and accepted unto eternal Life . Furthermore , because it is said 1 Cor. 16. 17. The Cup of Blessing which we bless , is it not the Communion of the Blood of Christ ? the Bread which we break , is it not the Communion of the Body of Christ ? For we being many , are one Bread , and one Body ; for we are all partakers of that one Bread. It must be remembred by thee , that though all the faithfull are many ; yet they are all but one Mystical Body , whereof Christ is Head. And therefore thou must love every Christian , especially those Receiving with thee , as thy self , and a member of that Body . When the Minister hath given the Bread and Wine to all the Communicants be ready to joyn with him again in the remaining Prayers and Praises . And after you have given Thanks , and finished your private , and publick Devotions ; go home , but do not presently forget what you have been doing in this solemn Ordinance . They that as soon as the Office is performed , part with Christ , and carry their mind away presently to worldly Interests , or to sensual Merriments , these may be suspected to be too indifferent as to the things of God. They have ( as one says ) brought their Lord into the house , and themselves slip out at the back-door . Otherwise doth the Spouse entertain her beloved Lord. Cant. 3. 4. I found him whom my soul loveth , I held him , and would not let him go . Spend therefore the remaining part of the Day , partly in the entertainment of thy Lord , with acts of love and delight , with thanks and praise unto Him for his Favours ; partly in after-examination , in reflecting upon thy Behaviour when thou wert before the Lord ; and partly in strengthening of thy purposes , and confirming thy Resolutions of better Obedience , that so there may be some fruit seen of this day , in many other days that follow , till the Solemnity shall return again . Remember thy promises renewed unto God , bind thee to watch against sin , and unto Holiness all thy life , as much as upon the Sacrament Day . Moses coming from the Mount where he had been conversing with God , his face did shine , Exod. 34. 30. When thou goest from the Table where thou hast had sweet Communion with thy God , the face of thy conversation must shine so with holiness , that others may take notice of it . It is said of the High Priest and Elders , that observing the language and carriage of the Apostles Peter and John , they marvelled , and took knowledge of them that they had been with Jesus , Acts 4. 13. So thy words should be so gracious , and thy works so exemplary after a Sacrament , that all those who behold thee , may take knowledge , that thou hast been with Jesus ; that at his Table thou didst sup with Christ , and Christ with thee . A Prayer after the Sacrament . BLess the Lord , O my Soul ; and all that is within me , bless his Holy Name . Bless the Lord , O my Soul : and forget not all his Benefits . Who forgiveth all thine iniquities , and satisfieth thy Soul with good things . Who redeemeth thy life from Destruction ; who crowneth thee with loving Kindness and tender Mercies . O mercifull Lord , I humbly thank thee for Christ the Fountain and Foundation of all thy Mercies vouchsafed unto me from day to day . O gracious Redeemer I yield thee all possible Thanks , that thou hast this day refreshed my Soul with the Sacrament of thy precious Body and Blood. Seeing O God , that thou hast so loved me as to give thy Son , and that thou , O Saviour , hast so loved me , as to give thy self to die for me ; help me , I pray thee to pledge thy Love with love , henceforth hating and forbearing what thou forbiddest , loving and practising what thou commandest . Oh that my prevailing love to Thee may quench and kill in me all inordinate love of the World and the Vanities thereof . Oh that walking in the strength of that Heavenly Food which I have now received , I may overcome the difficulties of this Life , and perform better the Duties of my Place and Calling , and withstand more constantly the temptations which I am most liable unto . O God , seeing thou hast not withholden thy only Son , how shalt thou not with him , as I humbly desire , freely give all needfull Blessings to me , and all that I am especially bound to pray for . * And whereas I have this day renewed my Covenant with thee , and my purposes of better Obedience ; strengthen me , I beseech thee , that I may pay the Vows which I have made , and do as I have purposed . Oh that whatever is in me vicious , and contrary to thy Holy Will , may by vertue of this Sacrament be rooted out of me , so that my Heart may become thereby a fit habitation for thy Spirit . Let it be to me a seal of the Pardon of my sins , the confirmation of my Faith , the provision of my Pilgrimage , and the joy of my Soul , let it be my peace and support in the time of Affliction , and my comfort and strength in the day of my Dissolution . Let me hereafter walk more evenly and closely with Thee , in the performance of my Duty , with a contented Mind , whatever trials or troubles befal me before another Sacrament come about . Grant that I may still hunger and thirst after this Bread of Life and Cup of Salvation , and that I may with a pure mind and chaste affection receive it often , so as to grow in Grace and Godliness , and be preserved in Body and Soul to everlasting Life through Jesus Christ , in whose name and words I further continue to pray unto thee . Our Father , &c. An Expedient to further Peoples often and orderly receiving the Holy Communion in the Parish of Cartmel . IN the Order for the Administration of the Holy Communion , we have , among others , this Rule both pious and reasonable , viz. That every Parishioner ( that is , all above sixteen years old ) shall communicate , or receive the Sacrament at least three times in the Year , of which Easter is to be one ; for the better observation whereof , let it be remembred . 1. That by Gods assistance , if no great inconvenience hinder it , there will be a Sacrament at the Church upon the first Lords Days of ( December , April , August , ) especially for the Inhabitants of Stavely Division , or the West of Broughton , and part of Allithwait , that is , the Inhabitants of Stavely , Farigge , Hasslerigge , Field-End , Over-Carke , Wood-Broughton , Ainsome , and part of the Church-Town to Headless-Cross , or of any other place in that part of the Parish . And that the Sunday before each of these three Sacrament-Days , there will be a Sermon at Stavely Chappel in the After noon . 2. That there will likewise be a Sacrament upon the first Lords Days of ( January , May , September ) especially for the Inhabitants of Cartmelfell , or the East of Broughton Division , that is to say , the Inhabitants of Cartmel-fell , Ayside , the Greaves , Barbar-Green , Field-Broughton , Hampsfield , and the Grange , or of any other place in that part of the Parish . And that the Sunday before each of these three Sacrament Days , there will be a Sermon at Cartmelfell-Chappel in the After noon . 3. That there will be a Sacrament on the three first Lords-Days of ( February , June , October ) especially for the Inhabitants of Allithwait Division , that is to say , the Inhabitants of Birkby , Allithwait , Templand , Kentsbank , Kirket End , Lindal , and both the Newtons , or of any other place in that part of the Parish . And that the Sunday before each of these three Sacrament Days , there will be a Sermon at Lindal-Chappel in the After-noon . 4. That there will be a Sacrament on the first Lords Days of ( November , March , July , ) especially for the Inhabitants of Holker or Walton Division , that is to say , the Inhabitants of Browedge , Backbarrow , Speel-bank , Origge , Beckside , Burnses , Walton , Part of the Church-Town , Holker , Carke , Flookborough , or any other place in that Division . And that the Sunday before each of these three Sacrament Days , there will be a Sermon at Flookborough-Chappel in the After-noon . Concerning Catechising . That we may believe and live as we ought to do , and that the Lords Table may be furnished with more knowing and worthy Communicants ; Parents , Family-governours , and Teachers of publick or private Schools are intreated , as the Laws of God and the Constitutions of the Church require , to be carefull to instruct those under their Tuition and Charge ; and particularly in the Church Catechism , that they may be able to give an account of the same when thereunto called . The Church Catechism . Question . WHat is your Name ? Answer . N. or M. Quest . Who gave you this Name ? Ans . My Godfathers and Godmothers in my Baptism , wherein I was made a Member of Christ , the Child of God , and an Inheritour of the Kingdom of Heaven . Quest . What did your Godfathers and Godmothers then for you ? Ans . They did promise and vow three things in my name . First , that I should renounce the devil and all his works , the pomps and vanity of this wicked World , and all the sinfull lusts of the Flesh . Secondly , that I should believe all the articles of the Christian Faith. And thirdly , that I should keep Gods holy Will and Commandments , and walk in the same all the days of my life . Quest . Dost thou not think that thou art bound to believe , and to do , as they have promised for thee ? Ans . Yes verily ; and by Gods help so I will : And I heartily thank our heavenly Father , that he hath called me to this State of Salvation , through Jesus Christ our Saviour . And I pray unto God to give me his Grace , that I may continue in the same unto my lives end . Cat. Rehearse the Articles of thy Belief . Ans . I believe in God the Father Almighty , maker of Heaven and Earth ; And in Jesus Christ his onely Son our Lord , who was conceived by the Holy Ghost , born of the Virgin Mary , suffered under Pontius Pilate , was crucified , dead and buried , He descended into hell , the third day he rose again from the Dead . He ascended into Heaven , And sitteth at the right hand of God the Father Almighty : From thence he shall come to judge the quick and the dead . I believe in the Holy Ghost , the Holy Catholick Church , the Communion of Saints , the Forgiveness of sins , the Resurrection of the Body , and the Life Everlasting . Amen . Quest . What dost thou chiefly learn in these Articles of thy Belief ? Ans . First , I learn to believe in God the Father , who hath made me , and all the world . Secondly , in God the Son , who hath redeemed me , and all Mankind . Thirdly , in God the Holy Ghost , who sanctifieth me , and all the elect People of God. Quest . You said that your Godfathers and Godmothers did promise for you , that you should keep Gods Commandments . Tell me now how many there be ? Ans . Ten. Quest . Which be they ? Ans . The same which God spake in the twentieth Chapter of Exodus , saying , I am the Lord thy God , who brought thee out of the land of Egypt , out of the house of bondage . I. Thou shalt have none other gods , but Me. II. Thou shalt not make to thy self any graven image , nor the likeness of any thing that is in Heaven above , or in the Earth beneath , or in the Water under the Earth . Thou shalt not bow down to them nor worship them . For I the Lord thy God am a jealous God , and visit the sins of the Fathers upon the Children , unto the third and fourth Generation of them that hate me , and shew mercy unto thousands in them that love me and keep my Commandments . III. Thou shalt not take the name of the Lord thy God in vain , for the Lord will not hold him guiltless that taketh his Name in vain . IV. Remember that thou keep holy the Sabbath day . Six days shalt thou labour , and do all that thou hast to do : but the seventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of Work , thou , and thy son , and thy daughter , thy man-servant , and thy maid-servant , thy cattel , and the stranger that is within thy gates . For in six days the Lord made Heaven and Earth , the Sea , and all that in them is , and rested the seventh day : wherefore the Lord blessed the seventh day and hallowed it . V. Honour thy Father and thy Mother , that thy Days may be long in the Land which the Lord thy God giveth thee . VI. Thou shalt do no murder . VII . Thou shalt not commit adultery . VIII . Thou shalt not steal . IX . Thou shalt not bear false witness against thy Neighbour . X. Thou shalt not covet thy neighbours House , thou shalt not covet thy neighbours Wife , nor his Servant , nor his Maid , nor his Ox , nor his Ass , nor any thing that is his . Quest . What dost thou chiefly learn by these Commandments ? Ans . I learn two things ; my duty towards God , and my duty towards my Neighbour . Quest . What is thy duty towards God ? Ans . My duty towards God , is to believe in him , to fear him , and love him with all my Heart , with all my Mind , with all my Soul , and with all my strength ; to worship him , to give him thanks , to put my whole trust in him , to call upon him , to honour his holy Name and his Word ; and to serve him truly all the days of my life . Quest . What is thy duty towards thy Neighbour ? Ans . My duty towards my Neighbour , is to love him as my self , and to do to all Men as I would they should do to me . To love , honour , and succour my Father and Mother . To honour and obey the King and all that are put in Authority under him . To submit my self to all my Governours , Teachers , Spiritual Pastours and Masters . To order my self lowly and reverently to all my Betters . To hurt no body by word , or deed . To be true and just in all my Dealings . To bear no malice nor hatred in my Heart . To keep my hands from picking and stealing , and my tongue from evil speaking , lying and slandering . To keep my body in temperance , soberness , and chastity . Not to covet nor desire other mens goods ; but to learn and labour truly to get mine own living , and to do my duty in that state of life , unto which it shall please God to call me . Cat. My good Child , know this , that thou art not able to do these things of thy self , nor to walk in the Commandments of God , and to serve him , without his special Grace , which thou must learn at all times to call for by diligent Prayer . Let me hear therefore if thou canst say the Lords Prayer . Ans . Our Father which art in Heaven , Hallowed be thy Name . Thy Kingdome come . Thy will be done in Earth , as it is in Heaven . Give us this day our daily Bread. And forgive us our trespasses , as we forgive them that trespass against us . And lead us not into temptation : but deliver us from evil . Amen . Quest . What desirest thou of God in this Prayer ? Ans . I desire my Lord God our heavenly Father , who is the giver of all goodness , to send his Grace unto me , and to all People , that we may worship him , serve him , and obey him as we ought to do . And I pray unto God , that he will send us all things that be needfull both for our Souls and Bodies ; and that he will be mercifull unto us , and forgive us our sins ; and that it will please him to save and defend us in all dangers ghostly and bodily ; and that he will keep us from all sin and wickedness , and from our ghostly enemy , and from everlasting death . And this I trust he will do of his mercy and goodness , through our Lord Jesus Christ . And therefore I say , Amen . So be it . Quest . How many Sacraments hath Christ ordained in his Church ? Ans . Two only , as generally necessary to Salvation , that is to say , Baptism , and the Supper of the Lord. Quest . What meanest thou by this word Sacrament ? Ans . I mean an outward visible Sign of an inward and spiritual Grace , given unto us , ordained by Christ himself , as a means whereby we receive the same , and a pledge to assure us thereof . Quest . How many parts are there in a Sacrament ? Ans . Two : the outward visible Sign , and the inward spiritual Grace . Quest . What is the outward visible sign , or form in Baptism ? Ans . Water : wherein the person is baptized , In the Name of the Father , and of the Son , and of the Holy Ghost . Quest . What is the inward and spiritual Grace ? Ans . A death unto sin , and a new birth unto Righteousness : for being by nature born in sin , and the children of wrath , we are hereby made the children of Grace . Quest . What is required of persons to be baptized ? Ans . Repentance , whereby they forsake sin ; and Faith , whereby they stedfastly believe the promises of God , made to them in that Sacrament . Quest . Why then are Infants baptized , when by reason of their tender age they cannot perform them ? Ans . Because they promise them both by their sureties : which promise , when they come to age , themselves are bound to perform . Quest . Why was the Sacrament of the Lords-Supper ordained ? Ans . For the continual remembrance of the sacrifice of the death of Christ , and of the benefits which we receive thereby . Quest . What is the outward part or sign of the Lords-Supper ? Ans . Bread and Wine , which the Lord hath commanded to be received . Quest . What is the inward part , or thing signified ? Ans . The Body and Blood of Christ , which are indeed taken and received by the faithfull in the Lords Supper . Quest . What are the benefits whereof we are partakers thereby ? Ans . The strengthning and refreshing of our Souls by the Body and Blood of Christ , as our bodies are by the Bread and Wine . Quest . What is required of them who come to the Lords Supper ? Ans . To examine themselves , whether they repent them truly of their former sins , stedfastly purposing to lead a new life ; have a lively faith in Gods mercy through Christ , with a thankfull remembrance of his death ; and be in charity with all men . When the Sacrament comes every fourth moneth to be administred for any of the Divisions above mentioned * , the respective Church and Chappel-Wardens thereof are desired to give timely notice unto a fitting number of Servants and Children within the same , to be catechised on the Sacrament Day for the said Division , or on some other day of that Moneth . Thus the care of this needfull exercise will be more equally shared among them , and the duty it self more constantly performed . And the better to observe an Order in thus calling the Youth to Catechizing in the said Divisions , it may be convenient to begin in the Higher End of each of them , and so to go by House-rows as much as may be through the whole , taking a convenient number of Families at a time . Concerning Personal Instruction . THe like course , so far as it shall be found convenient , may be used concerning Personal Instruction , whereby , as the younger sort in several Families , come to the Church to be catechized ; so the elder People in the same , or the like number of Families , may come to the Ministers house , or he go to theirs , to discourse with him in a plain familiar way , of the most necessary Gospel Truths , and Christian duties , which most nearly concern Gods honour and worship and our eternal Salvation . To this purpose we may improve the Church Catechism , or the following Profession of Faith , and Catechism consisting but of 12 Questions and Answers ; endeavouring fully to understand , and to practice the things therein cantained , though the very words be not by each one so fully remembred . Inhabitants that are most knowing , grave and vertuous , should be forward thus to entertain holy Christian Conference with their Ministers about such weighty and excellent things , because in this respect by their godly Examples they may do very much good in drawing on others who need it . For by this means , Truth may often be defended , errour avoided , sin and wickedness hindred , Piety and Goodness promoted and encouraged ; Thus peoples mistakes may be rectified , their doubts removed , and that hurtfull strangeness that is too often between them and their Ministers taken away . Moreover , thus the weak and ignorant may be better informed , the careless and secure awakened and converted , the wavering confirmed and settled , and the publick Ministry of the Word and Sacraments , made more effectual and profitable . In short , by this means none shall be hurt or shamed , but all that are willing to it , and sincere in it , shall ( God assisting ) be bettered , credited , comforted , edified , and greatly furthered by a consciencious improving their present opportunites , and the precious time of this life , in order to an happy Eternity . Bishop Taylor in a Preface of his to his Treatise of Repentance . I hope ( says he of himself ) I have received many of the Mercies of a repenting Sinner , and have felt the turnings and varieties of Spiritual Intercourses , and have been taught something of the Secret of Souls . And I have ( says he ) often observed the advantages in Ministring to others , and am confident that the greatest benefits of our Office may with best effect be communicated to Souls in personal and particular Ministrations . M r Thorndyke speaking of some Persons neglecting formerly to Administer the Sacrament , The way ( says he ) to have reformed us , should not have been to leave off Communions , but to make them more frequent , and to endeavour that there might be more Personal Instruction , by which People might be better fitted for frequent Communion . D r H. Hammond of the Power of the Keys Cap. 4. Sect. 104. There will ( says he ) be little matter of doubt or controversie , but that private , frequent , spiritual Conference betwixt fellow Christians , but espicially ( and in matters of high concernment and difficulty ) between the Presbyter and those of his Charge , even in the time of Health ; and peculiarly that part of it , which is spent in the discussion of every mans special sin , and infirmities , and inclinations , may prove very usefull and advantageous ( in order to special Directions , Reproof , and Comfort ) to the making the Man of God perfect . And to tell Truth , if the pride and self-conceit of some , the wretchlesness of others , the bashfulness of a third sort , the nauseating and instant satiety of any good in the fourth , the follies of Men , and artifices of Satan had not put this Practice out of fashion among us , there is no doubt but more good might be done by Ministers this way , then is now done by any other means separated from the use of this ; particularly , then by that of Publick Preaching ( which yet need not be neglected the more when this is used ) which hath now the fate to be cried up , and almost solely depended on ; it being the likelier way , as Quintilian saith , ( comparing publick and private Teaching of Youth ) to fill narrow mouth'd Bottles ( and such are the most of us ) by taking them single in the hand , and pouring water into each , then by setting them altogether , and throwing never so many bottles of water on them . M r Baxter in one of his Prefaces to his Reformed Pastor : My advice to you is this . See that you obey your faithfull Teachers , and improve their help for your Salvation while you have it ; and take heed that you refuse not to learn when they would teach you . And in particular , see that you refuse not to submit to them in this Duty of private Instruction . Go to them when they desire you , and be thankfull for their help . Yea , at other times when you need their Advice , go to them of your own accord , and ask it . Their Office is to be your Guides in the way of Life . If you seek not their direction , it seems you either despise Salvation it self , or else you are so proud as to think your selves sufficient to be your own Directors . Shall God in Mercy send you Leaders to teach and conduct you in the way to Glory , and will you stoutly send them back , or refuse their Assistance , and say , we have no need of their Direction ? Is it ( says he ) for their own ease or gain that they trouble you , or is it for your own everlasting Gain ? Remember that Christ hath said to his Messengers , He that despiseth you , despiseth me . If your obstinate refusal of their Instruction do put any of them to bear witness against you in Judgement , and to say ( Lord , I would have taught these , and admonished them better , but they would not so much as come to me , or speak with me ) look you to it , and answer it as you can , for my part I would not be then in your case for all the World. M r Gurnall says of many , If the Minister stay for them till they send for him to instruct them , he may sooner hear the Bell go for them , then any messenger come for him . You must ( says he of such ) seek them out , and not expect that they will come to you . I confess ( says he ) it is no small unhappiness to some of us , who have to do with a Multitude , that we have neither time nor strength to make our addresses to every particular Person in our Congregations , and attend on them as their needs require ; and yet cannot well satisfie our Consciences otherwise . But let us look to it , that though we cannot do to the height of what we should , we be not found wanting in what we may . Let not the difficulty of our Province make us like some , who when they see they have more work upon their hands , then they can well dispatch , grow sick of it , and sit down out of a lazy Despondency , and do just nothing . O , if once our Hearts were but filled with Zeal for God , and Compassion to our Peoples Souls , we would up and be doing , though we could but lay a brick a day , and God would be with us . In the sixth general Council at Trull in Constantinople it is thus decreed Can. 78. That they that are baptized ought to learn the Belief , and on the first day of the Week to say it over to the Bishop or Presbyter . It would be endless to reckon up the sayings and exhortations of eminent Divines to this purpose ; let it suffice to add further our warrant from God in holy Scripture . Acts 20. 20 , 28 , 31. And how I kept back nothing that was profitable unto you , but have shewed you , and have taught you publickly , and from house to house , Take heed therefore to your selves , and to all the flock over which the Holy Ghost hath made you Overseers , to feed the Church of God , which he hath purchased with his own Blood. By the space of three years I ceased not to warn every one , both night and day with tears . S. Luke 12. 42. Who then is that faithfull and wise Steward , whom his Lord shall make Ruler over his Houshold , to give them their portion of meat in due season ? Col. 1. 28. Whom we preach ; warning every man , and teaching every man in all Wisdom , that we may present every man perfect in Christ Jesus . Mal. 2. 7. For the Priests lips should keep knowledge , and they should seek the law at his mouth ; for he is the Messenger of the Lord of Hosts . S. Mark 4. 34. And when they were alone he expounded all things to his Disciples . Hebr. 5. 12. Ye have need that one teach you again which be the first Principles of the Oracles of God , and are become such as have need of Milk , and not of strong Meat . 1 Cor. 4 1. Let a man so account of us as of the Ministers of Christ , and Stewards of the Mysteries of God. Hebr. 13. 17. Obey them that have the rule over you , and submit your selves ; for they watch for your Souls , as they that must give an account ; that they may do it with joy , and not with grief ; for that is unprofitable for you . 1 Thess . 5. 12 , 13. We beseech you Brethren , to know them which labour among you , and are over you in the Lord , and admonish you ; and to esteem them very highly in love for their works sake , and be at peace among your selves . A brief Explication or Profession of our Faith , taken out of Scripture , for the better understanding , and improvement of the Apostles Creed . I Believe that there is one only true God , who is a Spirit infinitely glorious , and being One in Nature , is yet Three in Persons ; the Father , the Son , and the Holy Ghost ; which are three and one after a wonderfull and mysterious manner . The Father God , the Son God , and the Holy Ghost God , and yet not three Gods , but one God infinite in Being , Wisdom , Power , and Goodness : the Maker , Preserver and Disposer of all things ; the must just and most mercifull Lord of all . I believe that Mankind being fallen by sin from God and Happiness , under the wrath of God , the curse of his Law , and the power of the Devil , God so loved the World , that he gave his only Son to be their Redeemer ; who being God , and one with the Father , became Man also in the same Person , by taking to him our Nature ; as to which he was conceived by the Holy Ghost of the Virgin Mary , and born of her without sin , and named Jesus Christ ; and having lived on earth without sin , and wrought many miracles for a witness of his Truth , he gave up himself a Sacrifice for our sins , and a Ransom for us , in suffering death on the Cross : and being buried , he rose again the third day , and afterward ascended into Heaven , where he is Lord of all , in Glory with the Father . And having ordained and appointed that all that truly repent , and believe in Him , and love him above all things , and sincerely obey him , and that to the death , shall be saved ; and that they that will not shall be damned ; and commanded his Ministers to publish thus much , and to preach the Gospel to the World ; he will come again , and raise the bodies of all Men from death , and will judge all men according to what they have done in the Body . I believe that God the Holy Ghost , the Spirit proceeding from the Father and the Son , was sent by them to inspire and guide the Prophets and Apostles , that they might fully reveal the Doctrine of Christ , and by multitudes of evident Miracles to be the great witness of Christ , and of the Truth of his holy Word ; and also to dwell and work in all that are drawn to believe ; that being first joyned unto Christ their Head , and into one Church , which is his Body , and so pardoned and made the Sons of God , they may be a peculiar People sanctified to Christ , and may overcome the world , the flesh , and the devil ; and being zealous of good Works , may serve God in Holiness and Righteousness , and may live in the special love and Communion of the Saints , and in hope of Christs appearing , and of everlasting life . I do heartily take this One God in the Trinity of Persons , for my only God , and my chief good ; And this Jesus Christ for my only Lord-Redeemer and Saviour ; And this Holy Ghost for my Sanctifier and Comforter ; and the Doctrine by him revealed , and witnessed by his Miracles , and now contained in the Holy Scriptures , I do take for the Law of God , and the rule of my Faith and Life . And repenting unfeignedly of my sins , I do resolve , through the grace of God , sincerely to obey him , both in Holiness to God , Righteousness to Men , and in special love to the Saints , and in Communion with them , against all the temptations of the devil , flesh , or world , and this to death . The Catechism , or Christian Doctrine and Practice . Note that the first eight Questions and Answers contain the foregoing Profession ; and the four last do express the Particulars contained in the two words Holiness and Righteousness , and in the Ten Commandments . Question 1. What do you believe concerning God ? THere is one only God in three Persons , the Father , the Son , and the Holy Ghost who is Infinite in Being , Power , Wisdom , and Goodness : the Maker , Preserver , and Disposer of all things , and the most just and mercifull Lord of all . 1 Cor. 8. 4 , 6 1 John 5. 7. 1 Tim. 1. 17. Psal . 139. 7 , 8 , 9 Isa . 40. 17. Revel . 4. 8. Psal . 147. 5. Nehem . 9. 6. Psal . 135. 6. Revel . 15. 3. Exod. 34. 6. Quest . 2. How did God make man , and who Law did he give him ? God made Man for himself , after his own image , in Righteousness and true Holiness and gave him a righteous Law , requiring perfect obedience upon pain of death . Prov. 16. 4. Gen. 1. 26 , 27. & 2. 16 , 17. Rom. 6. 23. Deut. 27. 26. Gal. 3. 10. Quest . 3. Did man keep or break this Law ? Man being tempted by Satan , did wilfully sin ; and so fall from God and Happiness , under the wrath of God , the curse of the Law , and the power of the Devil : so that we are by Nature dead in sin , and prone to do more evil continually , and to grow worse , and to depart yet further from God. Gen. 3. Rom. 5. 12 , 18. & 3. 23. & 6. 23. Eph. 2. 12. Hos . 14. 1. Eph. 2. 2 , 3 , 5. Gal. 3. 10 , 13. Acts 26. 18. Gen. 6. 5. 2 Tim. 3. 13. Hos . 13. 2. 2 Tim. 2. 16. Quest . 4. How was Man redeemed ? God so loved the World , that he gave his only begotten Son to be their Redeemer ; who , being God , and One with the Father , did take to him our Nature , and became Man , being conceived by the Holy Ghost of the Virgin Mary , and born of her , and called Jesus Christ , and having lived on earth without sin , and wrought many Miracles for a witness of his Truth ; he gave up himself a Sacrifice for our sins , in suffering death on the Cross , and being buried , he rose again the third day , and afterward ascended into Heaven , where he is Lord of all in Glory with the Father . John 3. 16 , 17. 1 John 2. 2. John 4. 42. Rom. 9. 5. John 10. 30. & 17. 11. Heb. 2. 3 , 4. & 4. 15. & ● . 14. 6. 1 Tim. 2. 5. Luke 1. 27 , 31 , 35. Mat. 1. 18 , 20 , 23. Heb. 4. 15. & 7. 26. Acts 2. 22. & 7. 36. 1 Tim. 2. 6. Mat. 27. 31 , 35 , 60. Tit. 2. 14. Heb. 9. 26. 1 Cor. 15. 3 , 4 , 5 , 6 , 7 , 12. Acts 1 9 , 11. Eph. 4. 8 , 9 , 10 , 11. Acts 10. 36. & 2. 36. Rom. 14. 9. Mat. 28. 18. Eph. 1. 20 , 21 , 22. Quest . 5. How , and on what terms is Salvation offered in the Gospel ? Our Lord Jesus Christ hath ordained in his Testament , that all they that receive him by a true effectual Faith , and that by Repentance forsake the devil , and all his works , the pomps and vanities of the world , and the sinfull lusts of the flesh , and heartily turn from them unto God , shall freely receive the pardon of their sins , and become the Sons of God and Heirs of everlasting Life ; And that if they sincerely love and obey him unto death , they shall be glorified . And that they that will not do all this , shall be damned . And this he hath commanded his Ministers to preach to all the World. 1. Cor. 9. 14. Heb. 9. 15. Col. 2. 6. John 1. 12. Mark 16. 15 , 16. Gal. 5. 6. Jam. 2. 24. Acts 26. 18. Luke 24. 47. Acts 5. 31. & 11. 18. & 20. 21. & 3. 19. & 2. 28. & 8. 22. & 26. 20. Luke 13. 3. Mark 4. 12. Isa . 55. 7. & 1. 16. Ezek. 18. 21 to 32. & 33. 11. to 20. Mat. 19. 27 , 29. & 10. 37. Luke 14. 26 , 27 , 33. Tit. 3. 5 , 7. Heb. 3. 14. Col. 1. 23. John 15. 1. to 12. & 8. 31. Rom. 11. 22. Heb. 10. 26 , 38. Rev. 3. 12. 2 Thes . 2. 12. Mark 16. 15 , 16. Mat. 28. 19 , 20 , 21. Quest . 6. How did Christ reveal and prove his Doctrine . The Holy Ghost was sent by the Father and the Son , to inspire and guide the Prophets and Apostles and Evangelists , that they might truly and fully reveal the Doctrine of Christ , and deliver it in Scripture to the Church , as the rule of our Faith and Life : And by multitudes of evident uncontrolled Miracles , to be the great Witness of Christ , and of the Truth of his Holy Word . Joh. 14. 26. & 15. 26. 1 Pet. 1. 10 , 11 , 12. & 2 Pet. 1. 21. 2 Tim. 3. 16. Joh. 16. 13. Eph. 3. 3 , 5. & 2. 20. & 4. 11 , 12 , 13. Mat. 28. 20. 1 Tim. 6. 14. Isa . 8. 20. Rev. 22. 18 , 19. Heb. 3. 2 , 3. & 2. 3 , 4. Acts 2. 22 & 19. 11. to 19. Gal. 3. 1 , 2 , 3 , 4 , 5. John 14. 12. & 3. 2. & 10. 25 , 37 , 38. 1 Cor. 14. Quest . 7. How are men brought to partake of Christ and Life ? The same Holy Spirit doth by the Word enlighten mens Understandings , and soften and open their Hearts , and turn them from the power of Satan unto God , by Faith in Christ : that being joyned to Christ the Head , and into one Church which is his Body , and freely justified , and made the Children of God , they may be a peculiar People unto him , zealous of good Works , serving God in Holiness and Righteousness , and living in special love and Communion of the Saints , and in hope of Christs coming , and of everlasting Life . Acts 26. 18. Joh. 6. 44. Rom. 8. 9 , 10 , 11. Acts 16. 14. Ezek. 36. 26. Acts 15. 9. 1 Cor. 6. 11 , 19. Col. 1. 18. & 2. 19. Eph. 5. 30 , 31 , 32. & 3. 17. 1 Cor. 12. 13 , 27. Rom. 3 24. Gal. 4. 6. Joh. 1. 12. Gal. 3. 26. Tit. 2. 14. 1 Pet. 2. 9. Rom. 8. 1. to 14. Gal. 5. 17 , 24. 1 Joh. 2. 15. Gal. 6. 14. 1 Joh. 3. 8. Luke 1. 74 , 75. 1 Pet. 1. 22. Joh. 12. 34 , 35. Eph. 2. 19. Heb. 10. 25. 1 Cor. 1. 7. 2 Pet. 3. 11 , 12. Tit. 1. 2. & 3. 7. Quest . 8. What shall be the end of the Righteous and of the Wicked ? The Lord Jesus Christ will come again at the end of this World , and will raise the Bodies of all Men from the dead , and judge all men according to their works : And the Righteous shall go into everlasting Life , and the rest into everlasting Punishment . Acts 1. 11. 1 Cor. 15. 1 Thes . 4. 16 , 17 , 18. Joh. 5. 22 , 27. 2 Cor. 5. 10. Rom. 2. 6 , 7. Mat. 25. 2 Thes . 1. 8 , 9 , 10. & 2. 12. 2 Tim. 4. 8 , 18. Luke 10. 11. Joh. 17. 24. & 12. 26. Mat. 13. 40. to 43. Quest . 9. What are the publick means which Christ hath appointed to Salvation ? Christ hath appointed that fit Men shall be ordained Bishops and Pastors in his Church to disciple the uncalled , and baptize all that are Disciples in the name of the Father , Son , and Holy Ghost , and to congregate his Disciples , and to oversee and guide the several Congregations , and each Member thereof . Particularly to teach them the Word of God , to pray and praise God with them and for them ; to administer the Lords Supper in remembrance of him ; and to bless them in the Name of the Lord : Especially on the Lords-Day , which he hath appointed for Holy Communion in such works : Also to rebuke with authority the scandalous and unruly , and to reject those that are obstinately impenitent and unreformed . It is therefore the Peoples duty to joyn with such Churches in the foresaid worship of God ; and to know , hear , submit to , and obey these their Guides that are over them in the Lord , and to avoid Discord and Division , and to live in Unity , Love and Peace . Mat. 28. 19 , 20. Mark 16. 15. Rom. 10. 7 , 8 , 14 , 15. 1 Tim. 3. 1 , 2. 2 Tim. 2. 2. Acts 14. 23. Acts 2. 42. & 20. 7 , 28. Eph. 4. 11 , 12 , 14. Ezek. 3. 17 , 18 , 21. Mal. 2. 7. 1 Cor. 12. 17 , 28 , 29. Col. 1. 28. Acts 26. 18. Jam. 5. 14. Neh. 11. 17. & 9. 5. & 8. 4 , 5 , 6 , 8. 1 Cor. 10. 16. & 9. 13 , 14. & 11. 24. Num. 6. 23 , 24. Deut. 10. 8. 1 Chr. 23. 13. Heb. 7. 7 , 8 , 9 , 10. 1 Cor. 9. 1 Cor. 4. 1. 1 Tim. 4 13 , 14 , 15. Rev. 1. 10. Acts 20. 7. 1 Cor. 16. 2. Mark 1● . 2 , 9. Joh. 20 1 , 19. Tit. 2. 15. & 1 9 , 11. 1 Tim. 5. 1 , 19 , 20. & 3. 5. Tit. 3. 10. 1 Cor. 5. 4 , 5 , 11 , 13. Acts 2. 42. Heb. 13. 7 , 17 , 24. 1 Thes . 5. 17. 1 Cor. 16. 16. Luke 12. 42. & 10. 16. 1 Cor. 1. 10. & 3. 3. Rom. 16. 17. Eph. 4. 2 , 15 , 16. Col. 2. 2. 2 Cor. 13. 11. Quest . 10. What are the secret Holy Duties which every one must use . The secret Duties of Holiness are frequent and serious Meditation of God , and his Word and Works , of our own sin and danger , of our Redemption , of our Duty , of our Death , Judgement , and the endless Joy or Torment after it : The diligent examination of our own hearts , and watching over our thoughts , affections , words , and actions : The mortifying of our sins , especially unbelief , error , hardness of Heart , pride , worldliness , sensuality , and hypocrisie : The exercise of all Graces ; watching against temptations , and resolute resisting them : And secret Prayer unto God. Psal . 104. 34. & 119. 97 , 99. & 1. 2. & 63. 6. & 77. 12. & 143. 5. & 119. 59. Hag. 1. 5. Deut. 32. 29. Psal . 50. 22. 2 Cor. 13. 5. Psal . 4. 4. Prov. 4. 23. Mat. 5. 28. & 12. 34 & 15. 18 , 19. Psal . 119. 113. & 39. 1. Mar. 13. 33. Luke 21. 8 , 34. 1 Cor. 10. 12. Col. 3. 5. Heb. 3. 12 , 13 , 14. Mat. 24. 4. Luke 12. 15. Rom. 13. 13 , 14. Mat. 6. 6 , 16. 1 Cor. 3. 18. Jer. 17. 9. 1 Pet. 2. 1. 2 Tim. 1. 6. & 4. 7. Acts 24. 16 , Mat. 26. 41. 1 Cor. 16. 13. Eph. 6. 11. to 19. 1 Thes . 5. 17. Acts 10. 9. Luke 6. 12. Quest . 11. What private duties of Holiness must be performed with others ? The private duties of Holiness to be performed with others , are these ; Parents and Masters must teach their children and servants the Word , and fear of God , and pray with them , and for them ; and hinder them from sin . Children and Servants must willingly learn and obey . Husbands and Wives must be loving , faithfull , and helpfull to each other , especially in the best things which concern their eternal Welfare . We must seek advice in the matters of Salvation : especially of our Teachers : we must friendly , prudently and faithfully admonish and exhort one another ; using gracious and edifying Conference , and a winning Conversation . Eph. 6. 4. Deut. 6. 7. & 11. 18. Josh . 24. 15. Psal . 101. 2 , 3. Acts 10. 30. Gen. 18. 19. Prov. 22. 6 , 15. & 25. 13. 1 Sam. 2. 23 , 29. Col. 3. Eph. 6. 1 , 5 , 6 , 7 , 8. Deut. 21. 18 , 20. Mal. 2. 7. Jer. 6. 16. & 50. 5. 1 Cor. 14. 35. Acts 2. 37. & 16. 30. Rom. 15. 14. Heb. 3. 13. Eph. 4. 29. 1 Pet. 3. 1 , 2. Jam. 3. 13. Acts 12. 5 , 12. Col. 1. 3. & 4. 3. 1 Thess . 3. 10. Quest . 12. What are the necessary duties of Righteousness and Mercy towards Men ? The necessary duties of Righteousness and Mercy towards Men are such as these ; Superiours must rule for God , and the Common-good , with justice and mercy : Inferiours must willingly obey them in the Lord. We must deal truly , and be diligent in our Places and Callings ; We must love our Neighbours as our selves ; and do as we would be done by ; behaving our selves to all Men in meekness , harmlesness , sobriety and truth : not wronging any in their Bodies , Chastity , Estates , or Names , no not in desire , but forbearing and forgiving one another , loving our very Enemies ; and doing good to all according to our Power . Deut. 1. 17. 2 Chr. 19. 6 , 7. Deut. 17. 18 , 19. Josh . 1. 8. Isa . 56. 1. Zach. 7. 9. Rom. 13. 1 , 2 , 3. 1 Pet. 2. 13. Eph. 6. 1 , 5. 1 Cor. 7. 20 , 21. Col. 3. 20 , 22 , 23 , 24. Mat. 19. 19. & 22. 39. & 7. 12. Eph. 4. 2. Phil. 2. 3 , 15. Mat. 10. 16. Eph. 4. 25. Tit. 2. 12. Col. 3. 25. 1 Cor. 6. 7 , 8. Mat. 5. 21 , 22 , 23 , 24 , 25 , 27 , 28 , 39 , 44 , 45. Eph. 4. 28. Exod. 20. 16. Psal . 15. 3. Col. 3. 13. Eph. 4. 2. Mat. 5. 44. Gal. 6. 10. Heb. 13. 16. Mat. 25. Phil. 2. 4 , 20 , 21. 2 Cor. 8. 11 , 12. Concerning the Sick. FIrst , When thou findest thy self visited with sickness , thou art presently to remember that it is God who with rebukes doth chasten Man for sin , and therefore let thy first care be to find out what it is that provokes him to smite thee ; and to that purpose examine diligently thine own heart and ways , and confess thy sins humbly and penitently unto God , begging most earnestly his Mercy and Pardon in Christ Jesus , and putting on sincere and zealous Resolutions of forsaking every evil way for the rest of that time which God shall spare thee . Secondly , That your own Heart deceive you not in this so weighty a business which is for Eternity , it will be your Wisdom , before your Disease prevail too much upon you , to send for some godly Divine , your own Minister especially , under whose care you live , and who may be best acquainted with your Condition ; using his help to settle your Conscience aright , and to make your Peace with God. And to that end , open your heart so freely unto him that he may be able to judge , whether your Repentance be such , as may give you Confidence to appear before Gods dreadfull Tribunal ; and if it be not , that he may help you what he can towards the making of it so . Thirdly , Let it be remembred , that there is also a Private Communion of the Sick , which People generally are so far from seeking after , that though we often , and earnestly desire them , they are but few comparatively , who , as S. James enjoyns Ch. 5. 14. Call or send for the Elders of the Church , or Ministers of Religion , to pray with or over them , and to perform such other Duties belonging to the Visitation of the Sick , as may fit them if they recover , for a more holy Life ; or if they die for a more happy Death . Lastly , Take notice that I have not here set down any Prayers for the Sick , as is usually done in such Books of Devotion , because I would have Neighbours oftner to acquaint me with their sickness , in order to my Visiting of them ; And then as occasion shall require , I shall be ready to help them to such Prayers and Meditations as may be sutable to their Condition , which they may make use of in my absence . Grace before Meat . O God be mercifull unto us , and bless us ; and injoying of these thy Gifts , give them strength to nourish us , and us Grace to serve and please Thee , through Jesus Christ our Lord. Amen . After Meat . Gods holy Name be blessed and praised , for these and all other his Benefits vouchsafed unto us ; he save his Church , our King , Queen , and these Realms ; comfort the afflicted , and send us Peace in Jesus Christ our Lord. Amen . A short Grace before Meat . O God bless these thy good Creatures unto our use , and us unto thy service , through Jesus Christ our Lord. Amen . After Meat . We praise thee , O God , for these and all other thy Mercies bestowed upon us , through Jesus Christ our Lord. Amen . Or this . Enable us , O , God , with thankfull hearts to live in the strength of these thy Mercies , to thy Praise and Glory , through Jesus Christ our Lord. Amen . Children or Servants may be taught to say the larger , or at least , the shorter of these Graces , when Parents or Family-Guides please not to do it themselves . It is a duty of daily Practice to own and praise God as being the Authour and Giver of all our outward Enjoyments , and to crave his Blessing upon them . It is very unseemly for Christians to go to their Meals like brute creatures , we are taught better by the Holy Scriptures . S. Mat. 14. 19. S. John 6. 9 , 10 , 11. Acts 27. 35. 1 Tim. 4. 3 , 4 , 5. FINIS . Notes, typically marginal, from the original text Notes for div A25834-e280 S. Mat. 6. 33. Ph. 2. 12. S. Luke 24. 47. 2 Cor. 6. 8. Acts 20. 30. 1 Cor. 11. 19. 2 Pet. 3. 16. Eph. 4. 12 , 14. Heb. 13. 9. Heb. 10. 23. Notes for div A25834-e1600 Conf. l. 1 c. 4. If in the Morning . If in the Evening . Here thou mayst confess to God those sins thou art most guilty of . * Here beg strength against those sins thou are especially in danger of . * Here praise God for special Blessings concerning thy self or others . * Leaving out the three last Lines , and saying ( Particularly for the Mercies of the Day past ) it will also be a Prayer for the Evening . * Here thou mayst pray for special Mercies for thy self or others . See the Lords Prayer and Blessing , page 23. Notes for div A25834-e3430 Canon 13. of those 103. Vide late Act for the Lords-Day . * Here reckon up those particular sins which thou art conscious of . Notes for div A25834-e5870 Psal . 103. * Here make thy special Requests for thy self and others . Notes for div A25834-e6460 * Page 62 , 63. 
A20731	----	The Christians sanctuarie vvhereinto being retired, he may safely be preserued in the middest of all dangers. Fit for all men to read at all times, especially for those that are exercised in the schoole of affliction, in the time of Gods present visitation. Described in two bookes or treatises: I. Of the Christian exercise of fasting. II. Of holy inuocation on Gods name. By George Dovvname Doctor of Diuinitie. Downame, George, d. 1634. 1604 Approx. 246 KB of XML-encoded text transcribed from 56 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A20731 STC 7113 ESTC S117550 99852763 99852763 18106 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20731) Transcribed from: (Early English Books Online ; image set 18106) Images scanned from microfilm: (Early English books, 1475-1640 ; 1234:24) The Christians sanctuarie vvhereinto being retired, he may safely be preserued in the middest of all dangers. Fit for all men to read at all times, especially for those that are exercised in the schoole of affliction, in the time of Gods present visitation. Described in two bookes or treatises: I. Of the Christian exercise of fasting. II. Of holy inuocation on Gods name. By George Dovvname Doctor of Diuinitie. Downame, George, d. 1634. [4], 102 p. Printed by Adam Islip for Thomas Man [I], dvvelling in Pater-noster Row, at the signe of the Talbot, London : 1604. Qualification of publisher's name from STC. Includes anaytical table, bound after A3. Also intended to be issued with some copies of STC 7118: Downame, George. Lectures on the XV. Psalme. Some print show-through. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fasting -- Early works to 1800. Prayer -- Early works to 1800. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-03 Judith Siefring Sampled and proofread 2003-03 Judith Siefring Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE CHRISTIANS SANCTVARIE : Whereinto being retired , he may safely be preserued in the middest of all dangers . Fit for all men to read at all times , especially for those that are exercised in the schoole of affliction , in the time of Gods present Visitation . Described in two Bookes or Treatises : I. Of the Christian exercise of Fasting . II. Of holy Inuocation on Gods name . By GEORGE DOVVNAME Doctor of Diuinitie . SALVS VITAE . LONDON , Printed by Adam Islip for Thomas Man , dwelling in Pater-noster Row , at the signe of the Talbot . 1604. To the Right worshipfull my singuler good friend M r. Iames Mountague Doctor of Diuinitie , and Deane of his Maiesties Chappell . WHen as it pleased God by his publicke visitation the last yeare , to call vs vnto Fasting and mourning , and to mooue the Royall heart of our Soueraigne Lord the King , to proclaime a generall Fast to be obserued weekly : I did acknowledge it to be my bounden duty , ( hauing according to direction of publicke authoritie , assembled the congregation ouer which I am placed , for the obseruation of those Fasts ) first , to instruct them in the doctrine of fasting and prayer , and after to stirre them vp to the effectuall practise of these Christian duties . Wherefore , after I had bestowed some paynes that way , I was intreated by a louing friend that I would not only set downe in writing a couple of my Sermons which especially handle the dutie of prayer ; but also pen a Treatise of the Christian exercise of Fasting . The which I was the more easily persuaded vnto , because it was then alledged , and I knew not the contrarie , That there was very little written of this argument in the English tongue . Howbeit , I do now vnderstand , that not onely before that time , but also since I wrot this Treatise , ( which I wholly finished the last yeare ) some others haue taken good paines in this kind . To whose godly labors this booke of mine , though published after them , ought not to be preiudiciall , as though I had gathered into this short sum , what they and & others haue written more at large of this argument : for as I had fully finished this Treatise before I saw theirs , so haue I not since taken any thing from them . This Treatise of the Christian exercise of Fasting , together with the other of Prayer , containing two Sermons on the 15 verse of the 50 Psalme ( which were written in the due season , though published thus late , hauing waited at London euer since the last yeare vpon the printing of my Lectures on the 15. Psalme : ) I now dedicat to your Worship , as a small token of my great loue , and a perpetuall remembrance of mine vnfained thankfulnesse : Of my loue , in respect of your manifold vertues , wherewith I was long acquainted whiles we liued together in Christs Colledge , that famous seminarie of good learning and true godlinesse : Of my thankfulnesse , in regard not onely of your former goodwill , but also of your late fauours vouchsafed vnto me since you followed the Court. The Lord blesse you and enrich you with his graces , and increase your fauour with God and man , to his glorie , and your owne endlesse comfort . Amen . Mondon in Hertfordshire , the 12. of Nouember . Anno 1604. Your worships in the Lord , George Downame . THE ANALISIS OF THE FIRST Treatise , being the Christian Exercise of Fasting . This Treatise containeth the Doctrine of the true and Christian fast , shewing in Generall what fasting is . § . 1. Particular the sorts of fasting . § . 2. viz. that it is either Naturall . Ciuile . Spirituall : and that is either the Morall or chast fast . § . 3.4.5.6 . Religious fast . § . 7.8.9.10 , 11.12.13.14.15 . whereof there are two Parts , viz. the Outward and bodily exercise of abstinence . § . 16. where we consider From what we are to abstaine , viz. from Helpes of this life , as from Food wholly § . 17.18 . Sleepe in part . § . 19. Better apparell . § . 20. Worldly delights and pleasures . § . 21. Bodily labours and wordly businesse . § . 22.23.24 . For how long we are to abstaine , and what the time of the fast is . § . 25.26 . Inward and spiritual exercise ( § . 27. ) of prayer joyned with repentance , which we consider Ioyntly . § 28.29 . seuerally , viz. Prayer , whereof the Parts are Deprecation of euill . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § . 35. Precation of good . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § . 36. Properties Feruencie . § . 37. Faith. § . 38.39.40.41 . Repentance , the parts whereof are Humiliation or penitencie ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which is partly Inward , and that is the Sence of our miserie , and sorrow for sin . § . 30. Humble conceit , and base estimation of our selues . § . 31.32 . Outward as Lamentation and bewayling of our miserie . § . 33. Confession of our sinne . §. 34 . Amendment ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which standeth in Eschewing euill , and fasting from sinne . § . 42.43.44 . Ensuing that which is good , both for the time Present by practising duties of Pietie towards God. Charitie towards men : but especially the works of mercie . § . 45.46 . To come by purposing and promising amendment . § 57. Sorts , for it is either Priuat . § . 48. Publicke , where we consider the Appointment of it By whom . § . 49. Vpon what occasion , as the Obtaining of some publicke blessing § . 50. Remouing of some publick euil , either of Sinne , Punishment , either threatned § . 51. inflicted , as Sword. Famine . Pestilēce . Captiuitie § . 53.54 . Obseruation of it By whom . § . 55. How , viz. that it is to be sanctified as a Sabbath of humiliation ( § . 56 ) both Publickly , by the Minister . § . 57. People . § . 58. Priuately . § . 59.60 . Suruey of the Popish and Antichristian fast . § . 61 , 62.63.64 . THE FIRST TREATISE . OF THE CHRITIAN exercise of Fasting . FAsting , being a voluntarie abstinence from all food for a time , is distinguished from that abstinence , which being only in respect of the quantitie or qualitie , is a forbearing not of all food , but of such and so much . That , which is in respect of the quantitie , is the moderat , sober , and temperat vse of food , auoiding all excesse . That , which is in respect of the qualitie , is the abstemious vse of food , forbearing some kind of meat or drinke , which we suppose to be noysome vnto vs , in regard either of our bodies or soules health . The former , which is the sober diet , ought , and the latter , which is the abstemious diet , may , bee perpetuall among Christians . But fasting is an abstinence not onely , à tali & tanto , that is , from such and so much , but à toto , that is , from all food . Neither is it a sober or abstemious vsing of food , but a not vsing , or forbearing of food altogether , during the time of the fast . For therfore is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth , not eating , or not taking of food . And he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , fasting , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , who hath taken no food . And whereas I call it a voluntarie abstinence , therein I distinguish fasting from that forbearing or wanting of food , which is not voluntarie or purposely intended , but forced , either because men cannot eat , being either in sicknesse , or in feare of present danger , or in some other agonie : or because they haue not what to eat , which is not fasting but famine , or as the Scriptures call it , cleanenesse of teeth . For this forced forbearing or wanting of food is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , fasting properly , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth a priuation of food : and is not a dutie voluntarily vndertaken , but an affliction imposed , or a consequent of affliction . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fasting , is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth to fast , or to obserue a fast . And althogh all they which take no food may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ieiuni , that is , fasting , yet they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ieiunantes , such as doe fast : for they onely may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ieiunare , to fast , or to obserue a fast , who voluntarily abstaine . 2. We see then , what fasting in generall is . The sorts of fasting are to be distinguished according to the varietie of the end , for which it is vndertaken . And it is either naturall , or ciuile , or spirituall , according to the threefold life of a Christian in this world : vnto the helpe and furtherance whereof , all voluntarie abstinence is referred . The naturall fast is that which is vndertaken for the health of our life naturall : and is sometimes enjoyned by the Phisition . The ciuile is that which is referred to the wealth of the life ciuile : and is sometimes enjoyned by the magistrat . The spirituall fast is that , which is vndertaken for the furtherance of the life spirituall in the duties either of chastitie towards our selues and our neighbour , or of religion and repentance towards God , and is ordained of the Lord to be vsed to these ends , as necessitie shall require . For although fasting in it selfe be but a thing indifferent , and is not simply either commaunded or forbidden : yet as it may bee a meanes either for the preseruation of chastitie , or for the furtherance of our repentance and religion towards God , so farre foorth it is required and commaunded . For as where the Lor● forbiddeth any vice or sinne , there he doth also forbid ●he meanes , allurements , and prouocations thereunto : so where he commaundeth any dutie or vertue , there also hee commaundeth the helpes and meanes which tend thereto . And this is that which an auncient and learned writer sayth , That fasting is not a vertue in it selfe , but a degree to vertue . The spirituall fast therefore is to bee considered of vs , either as a meanes of chastitie , which we may for distinction sake call the morall or the chast fast : or as a helpe to further vs in the duties of repentance and religion , which we may call the religious or the deuout fast . 3. The morall or chast fast is that whereby men or women finding the sober and abstemious diet not sufficient to represse the concupiscence of the flesh , doe endeuour to subdue and chastise their bodies , that is to say , to make them chast . This fast therefore is not commanded them , who either haue the gift of continencie in single life , or may lawfully vse the remedie ordained against lust in mariage : for to such , the sober diet , moderating the quantitie of their food , and the abstemious diet forbearing such things as prouoke lust , is a sufficient preseruatiue of chastitie ; and therefore as a medicinall purgation to those that are in health , so this fast to such persons is not onely superfluous , but sometimes also hurtfull and pernicious . As for those who find their bodies more prone to lust and vncleanenesse , and may not lawfully vse the remedie against it , which to single men is not permitted at all , whiles they be single , nor to married persons at certaine times : they are to be admonished to vse all good meanes of chastitie , that they may possesse their vessels , that is , their bodies in holinesse and in honour , as it becommeth the temples of the holy ghost , and not in the passion of lust , like to the Gentils which knew not God. And to this purpose they are to be exhorted , first , to obserue perpetually the vertue of sobrietie , 1 not onely in respect of gouerning their inward affections and fancies , out also in restraining the pleasures of their outward sences , especially of the sight and tast . Of sight , by restraining their eyes from beholding the objects of lust ; such as are louely or lasciuious persons , wanton pictures , loue-bookes , obscene enterludes , and such like . For by the sence of sight , concupiscence is ordinarily conueyed to the heart : for as the old saying is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of looking comes louing . And therefore as wee must pray with Dauid , that the Lord would turne away our eyes , that they behold not vanitie ; so must we with Iob make a couenant with our eyes : that as the sonne of Syrach aduiseth , we should turne them away from a beautifull woman , and not to eye the beautie of others : for by the beautie of women many haue beene seduced , and thereby loue is kindled as it were a fire . 2 Of tast , by temperancie in diet , that neither in respect of the quantitie they exceed by gluttonie or drunkennesse , nor in respect of the qualitie they affect such meats or drinkes as are fit to prouoke lust . And if they find not this sobrietie and abstinence to be sufficient for this purpose , then are they so oft as their health will beare , and their necessitie require , by fasting to chastise and subdue their bodies . And because continencie is not a thing in our owne power , but the free gift of God , we are therefore with our fasting to joyne earnest prayer for the same . And to our fasting and prayer we must joyne vigilancie and watchfulnesse , that as the Apostle exhorteth , wee may bee sober , and watch vnto prayer : and thereunto must wee adde painefulnesse in our calling , or in some honest labour . 4. For the greatest enemie to chastitie , and chiefest prouoker of lust , is excesse in meat and drinke : Ciborum saturitas est seminarium libidinis , fulnesse of meat is the seminarie of lust : for the ouerplus of our nourishment is the matter of generation , which aboundeth where nourishment exceedeth , and that abounding prouoketh to lust , &c. And therefore the chiefe preseruatiue against lust , is by temperancie in diet not to subminister matter vnto it . And if temperancie suffice not , to vse also fasting , that by withdrawing the oyle as it were from the flame of concupiscence , it may bee quenched . To which purpose , let the order and coherence of the Apostles words , 2. Cor. 6. be obserued : in fasting , ( sayth hee ) in chastitie . But here two things are to be obserued : The first , that as ▪ Ierome sayth , our fasts bee moderat , least being too much , they weaken the stomacke , and requiring greater refection , breed cruditie , which is the mother of lust : for as hee sayth in another place , nothing doth so inflame the bodie and prouoke vnto lust , as indigested meat , &c. The other thing , that as we vse fasting sometimes , so must wee vse temperance and sobrietie alwayes , auoiding euermore excesse , especially of such things as are apt to prouoke lust . For what are we better for fasting at any time , if we recompence our fasting with fulnesse at other time ? for then our minds by much repletion will wax heauie , & irrigata corporis nostri terraspinas libidinum germinabit : And the earth as it were of our bodies being well watered , will bring forth the thornes of lust . And therefore as Ierome well sayth , A spare diet , and a stomacke alwayes hungry , is preferred before fasts continued three dayes together : and it is much better euery day to take but a little , then sometimes though seldome to take too much . But as excesse of all meats and drinkes is to auoided , so especially of wine and strong drinkes . It was truly said of the Poet , Sine Cerere & Libero friget venus : and of another , vina parant animos veneri . The same is testified by Salomon , Prou. 23. that if we delight in wine , our eyes will looke vpon strange women , and our hearts will speake leaud things . And this the daughters of Lot knew too well : for that incestuous copulation which they could not expect from him whiles hee was sober , they obtained by giuing him wine to drinke . For as one sayth , Proximus a Libero patre intemperantiae gradus ad inconcessam venerem esse consucuit . 5. The next enemie to chastitie , is slouthfulnesse : which containeth two nurses of lust , idlenesse and drowsinesse . For the matter which gluttonie and drunkennes prepareth for lust , that doth idlenesse preserue . And therefore not vnworthily are fulnesse of bread , & slouthfulnesse , reckoned among the sinnes of Sodome , wherby they were incensed to vnnaturall lust . For idlenesse is both the mother and nurse of lust . Haec ( otia ) ut ames faciunt , haec quae fecere tuentur : Haec sunt iucundi causa cibusque mali . A Philosopher being asked , what lust or impure loue is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee said , The passion of an idle mind . For as water which is not stirred putrifieth , and yron that is not exercised , rusteth : so the mind by idlenesse is corrupted . For as the Grecians rightly say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Idlenesse , or doing nothing , is the beginning of doing ill . And as Basill sayth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Euery occasion of idlenesse is occasion of sinne . Such is the disposition of our minds , that if they be not exercised about lawfull things , they will goe a whoring about things vnlawfull . In desiderijs est omnis anima otiosi , sayth Ierome , Euery idle mans mind is ouertaken with lust . And that , the example of Dauid himselfe doth shew , who on a time giuing himselfe to idlenes , was ouertaken in this kind . And therefore such as haue out of their owne experience prescribed remedies against lust , haue warned men especially to beware of † idlenesse . Likewise much sleeping and long lying in bed are * the workes of darkenesse , the companions of wantonnesse , the nurses of lust . For that matter which by large diet is prepared for generation , and by idlenesse and ease preserued , by long lying and much sleeping is concocted and perfited . 6. Whosoeuer therefore hath a true and serious purpose , by fasting to chastise his body ; let him with his extraordinarie fasting and praying ioyne ordinarie temperance and sobrietie , diligence in his calling , and vigilancie . And if hauing vsed these meanes of chastitie in single life , which is the gift of continencie ( to a perpetuitie whereof very few attaine who are fit for procreation ) then let him know that God doth call him to mariage , which he hath prouided as a lawfull remedie against lust : That those who cannot liue chastly in single life , may liue chastly in mariage : for as there is chastitie in single life , so also in wedlocke . And whosoeuer hauing not the gift of continencie , refuseth this ordinance of God , vnder pretence of chastitie he liueth in vncleannesse : or if he striue ouermuch as it were against the streame , by fasting and abstinence to subdue his body , in an erronious desire of keeping the seuenth commaundement , ( which of the most may better be kept in mariage than in single life ) he breaketh the sixt , in shortning his dayes , and making himselfe vnapt for the duties of his calling , and vnfit for the seruice of the Church or common-wealth . Neither may any man alledge , that in respect of his outward estate it is inconuenient for him to marrie : for no outward inconuenience can be so great , as to liue in sinne . And thus much may suffice to haue spoken of the former sort of spirituall fasts : may chiefe desire and purpose being to intreat of the religious fast . 7. The religious fast is a solemne exercise of religion , wherein we being humble suters vnto the Lord vpon some speciall or extraordinarie occasion , do abstaine not onely from food and some other commodities and delights of this life , but also from bodily labours and worldly businesse during the time of the fast , which is a Sabbath of humiliation : that by this outward abstinence our humiliation may be furthered , and our repentance testified , to the increase of our feruencie and confirmation of our faith in prayer , for the obtaining of our request at the hands of God. For further explication whereof we are to cōsider , that where I call it an exercise of religion , that is presupposed which before I touched , that this religious fast is an ordinance of God : for nothing may be offered vnto the Lord by way of religion or worship , which is not appointed and ordained of the Lord : for whatsoeuer is obtruded vnto him for worship , being not ordained by him , is will-worship and superstition . Now , that the Lord hath appointed and ordained that we should humble our selues before him by fasting and prayer , for the obtaining of some speciall blessing from him , it may appeare : first , by euident testimonies of Scripture in the old testament . Whereunto if it shall be objected , that the places of the old Testament which require fasting , may seeme to enjoyne it among other ceremonies of the Iewish religion , vnto which Christians are not bound : I answer , that in the Iewish fasts some things were ceremoniall , and so peculier to them ; other things were morall , and so common to vs. The things which were peculier to them , were first , the circumstance of the time in their set and ordinary fasts ; whether that which was appointed by the Lord on the tenth day of the seuenth moneth ; or those which the Iewes voluntarily vndertooke during the time of the seuenty yeares captiuity , in the fourth moneth , in the fift , in the seuenth , and in the tenth . And secondly , there were certaine habits and iestures vsed among them when they mourned and fasted , which were part of the pedagogie of the old testament , which as they are abrogated by * Christ in the new Testament : so were they not greatly required in the * old . Such were their putting on of sackcloth , renting their garments , sitting in the ashes , putting earth or ashes on their head , not washing or annointing , but deforming their faces , looking sorrowfully , hanging downe their heads , going softly , and such like outward signes and tokens of humiliation , which were obserued both of the godly and of the hypocrites among them : but with this difference , that the hypocrites rested in these outward shewes , without any true humiliation of their soules : whereas in the godly these signes proceeded from the sorrow of the heart , as vnfained testimonies thereof . 8. But although that circumstance of the time was proper to that people , and those ceremonies peculier to those times : yet the substance of the fast , which is the humbling of our soules by abstinence , is a morall dutie belonging commonly to all nations , in all ages : for as the morall or chast fast is enjoyned in the seuenth commaundement , as a meanes of chastitie , to those that need that helpe ; so the religious fast is enjoyned in the second commandement , and in the fourth . In the second , as it is a meanes to further vs in the worship of God , and in the dutie of prayer vpon extraordinary occasion . In the fourth , as the time of the fast is a Sabbath of humiliation , wherein we are to professe our humiliation , and testifie our repentance before God : for when the Lord commandeth vs to sanctifie the Sabbath , he meaneth all Sabbaths , not onely the ordinarie and weekly Sabbath , but also the extraordinarie , whether they be Sabbaths of joy and festiuitie , wherein by feasting and thanksgiuing we signifie our joy and thankfulnesse for some great blessing receiued , such as was that feast , Nehem. 8 , and the feast of Purim . Esth. 9 : or whether they be Sabbaths of humiliation ; wherein by fasting and prayer we signifie the sorrow & desire of our soules , in respect either of some blessing wanting , or of some euill either feared or felt , present or imminent : such as was the fast proclaimed by Iosaphat 2. Chron. 20 , or by Ezra cha . 6. &c. For such a fast by the commandement of God is to be sanctified and obserued holy as a Sabbath , euen in such maner as the ordinarie Sabbath of humiliation was to be sanctified . Neither is it to be omitted , that Esay 58 , the day of the fast seemeth to be called an acceptable day to the Lord , yea his Sabbath , and his holyday , which euen as the ordinarie Sabbath is to be consecrated as glorious to the Lord. 9. But if to these places of the old Testament , we shall add some testimonies out of the new , we shall make it more than euident , that the dutie of fasting belongeth vnto vs. Where first consider the doctrine of our Sauiour Christ , concerning a fast , Math. 6 , for when he prescribeth the maner how we are to fast , he presupposeth the dutie that we are to fast . Neither doth hee alone require this dutie at our hands , but also maketh a gracious promise of happie reward to those that shall fast aright . And in the same Gospell Chapter 9 , as also Luke 5 , and Mar. 2 , when as the Disciples of Iohn and the Phariseys tooke exception against our Sauiour Christ , because they fasted , but his disciples did eat and drinke : he maketh answer , That although during his abode with them , which was a time of joy and not of mourning , his disciples which were the children of the mariage chamber , were not to fast and mourne , whiles himselfe , who was the bridegroome was among them : yet the time should come when the bridegroome being taken from them , as they should haue occasion of mourning , so also they should fast in those dayes . Againe , Math. 17 , our Sauiour Christ seemeth to ascribe great efficacy to the prayer of the faithful holpen by fasting ; affirming that that kind of vncleane spirit , which by no other meanes can be cast out , goeth forth by prayer and fasting . In the second of Luke the holy Ghost giueth this testimonie of Anna the Prophetesse , That she being in the Temple night and day worshipped God with fastings and prayers . Not that fasting in it selfe is a worship of God , as prayer is , but onely is a meanes and helpe to further vs in the worship of God , & to make our prayers more feruent & effectuall : to which purpose Anna ioyned fasting with her prayers . And hereunto let vs add the practise of the primitiue Church in the time of the Apostles : In the 13. Chapter of the Acts , the Prophets and teachers which were in the Church of Antioch , before they sent forth Barnabas and Paul to the worke of the ministerie , whereunto the holy Ghost had called them ; they fasted and prayed , and layed their hands on them . And in the fourteenth Chapter it is sayd , that Paul and Barnabas when they had ordained to the faithfull , elders by electioni●n euery Church ; hauing prayed with fasting , they commended them to the Lord in whom they beleeued . And to conclude , the Apostle Paul testifieth of himselfe , 2. Cor. 11 , That as he was oft in hunger and thirst by a forced obedience , so he was often also in fastings ; wherby this voluntarie abstinence is meant . Hereby therefore it appeareth that the Christian exercise of fasting , is not a will-worship , nor an action which is meerely arbitrary , or left to our free choise , whether we will vse it or not : but a dutie enjoyned and imposed vpon vs by the Lord. Wherefore in the definition I doubted not to call the religious fast , An exercise of religion . 10. But here it will be objected , That if fasting be an exercise of religion ; a morall dutie , not onely commanded in the morall law of God , which bindeth all men , but also commended vnto vs in the Gospell both by the doctrine of the holy Ghost , and also by the practise of the faithfull in the primitiue Church ; then it may seeme , that so oft as we do not fast , we sinne , &c. I answer , that affirmatiue commandements , though they bind vs alwayes , yet do they not bind vs to performe them alwayes and at all times , but as just occasion is offered , together with a concurrencie of all needfull circumstances : as for example , we are alwayes bound to pray , namely as we haue just occasion to begge any thing at the hands of God , and may do it in some measure as it ought to be done ; but we are not bound to pray alwayes and to do nothing else . And although we are alwayes in this life bound to fast ; yet are we not bound to fast either alwayes , or so oft as we are bound to pray : for we are to pray ordinarily euerie day , and also extraordinarily as occasion is offered : but we are not to fast ordinarily and euerie day , but vpon speciall and extraordinary occasion . And that we are not bound to joyne fasting with the ordinarie exercise of prayer , it is manifest by the doctrine of the Apostle , 1. Cor , 7 , where he would haue the husband and the wife ( who are ordinarily to pray euerie day ) to performe mutuall beneuolence , and not defraud one another , vnlesse it be by consent for a time , that they might giue themselues to fasting and prayer , and again come together , that Sathan tempt them not through their incontinencie . And therefore we are not bound to joyne fasting with our ordinarie and daily prayers , but when we haue just and speciall occasion to humble our selues in prayer , after an extraordinary maner . And our Sauiour Christ noteth , that those which do fast , do mourne ; and that the time of fasting is the time of mourning ; and that in the time of joy it is vnseasonable . Now ordinarily the faithfull are to be joyfull : and therefore they are not bound ordinarily to fast , and in fasting to mourne , but when they haue some extraordinarie cause of mourning : for as a peece of new cloth put to an old garment maketh the rent worse , so fasting vnseasonably imposed vpon men , maketh them not better , but worse . Againe , the time of the fast hath the nature of a Sabbath , wherein we are to lay aside all worldly businesse , and the works of our callings , which ordinarily we are to follow . Neither is it an ordinarie Sabbath , but the extraordinarie Sabbath of humiliation ; wherein we are after a speciall maner to humble our soules , and to giue our selues to prayer , abstaining not onely from bodily labour and worldly affaires , but also from our food and other delights of this life . And to the sanctifying of this Sabbath we are bound , when the Lord calleth vs to fasting and mourning by some special causes of mourning and humbling our selues ( which afterwards I shall touch ) whether they be priuat or publicke . But especially we are then bound to obserue this fast , when not onely the Lord by some publicke judgement or calamitie , either threatned or inflicted , doth call vs vnto fasting and mourning ; but also publicke authoritie hath blowne the trumpet , and proclaimed a fast : for to such a Sabbath of humiliation , the equity of that law concerning the yearly Sabbath of humiliation is to be extended , Leuit. 23 , Euery person that humbleth not himselfe that day , shall euen be cut off from his people . 11. And this also I signified in the definition , when I sayd that fasting is a solemne exercise of religion , to be vndertaken of vs , when we are to be humble suters vnto the Lord , vpon some speciall and extraordinarie occasion : for when I cal it a solemne exercise , I do not meane that it is a common , vsuall or ordinary exercise , nor yet to be performed after a common or ordinarie maner ; but that as it is vndertaken vpon some speciall vrgent occasion , so we ought to stir vp our selues in the obseruation thereof , to an extraordinarie measure of humiliation , to an extraordinarie feruencie in prayer , to a solemne and extraordinarie testification and profession of our repentance . And when as it is said in the definition , that this exercise is to be vndertaken of vs when we are humble suters to the Lord vpon some speciall or extraordinarie occasion , it is plainly signified , that this exercise is not at set and ordinarie times to be performed , but when it pleaseth God to giue just and necessarie occasion either by our wants , or by his judgements , of a more speciall and extraordinarie humbling of our selues in the exercise of prayer and profession of our repentance . 12. The causes therefore and occasions whereupon this exercise is to bee vsed , are these . First , when we are humble suters vnto the Lord for the obtaining of some speciall benefits : especially , when some matter of great importance is to be enterpris●ed : For at such a time an extraordinarie feruency in prayer is required , which may be holpen forward by fasting . Nehemiah intending to moue Artasbaste for the repairing of Ierusalem : first humbleth himselfe before God by fasting and prayer , for good successe in that waightie businesse . And so did Ezra in his voyage towards Ierusalem proclaime a fast : Queene Esther before she durst presume contrarie to the law of the Persians , to enter into the kings presence , being not called , to make sute vnto him for the preseruation of the Iewes against the wicked conspiracie of Haman ; she with her maids humbled themselues by fasting and prayer for three dayes , and required the like fast to be obserued of Mordecay and the rest of the Iewes , who were at Susban . In like sort , the ministerie of the word being a matter of great importance ( for it is the power of God to our saluation , and though it be esteemed folly in the world , yet by the foolishnesse of preaching God is pleased to saue those that beleeue ) therefore the Church of God hath thought it expedient before they haue ordained ministers , or sent them forth to the worke of the ministerie , to humble themselues before God by fasting and prayer , as we may read in the Acts of the Apostles . It is reported of Iohn the Euangelist , that being intreated by the Churches to write the Gospell of our Sauiour , whereby the heresies of Ebion and Cerinthus , who denied the diuinitie of Christ , might be refuted ; he made aunswere , That hee would do it , if first the whole Church would in his behalfe humble themselues before God in fasting and prayer . 13. But as fasting is sometimes to be joyned with precation or prayer , for some speciall good : so more commonly it is joyned with deprecation of euill , whether it be the euill of sinne , or the euill of affliction : For when as men do apprehend thewrath of God for sinne , whether it be in the act of their conuersion , or otherwise finding themselues or their countrey guiltie of some more grieuous sin : it is necessarie that they should humble themselues before God , after a more speciall maner : And for the better humbling of themselues in prayer , and testifying of their repentance , to entertaine this Christian exercise of fasting . Paul in the first act of his conuersion fasted and prayed three dayes together : when as the people of Israell returned to the Lord their God from idolatrie , and lamented their former sinnes : they being assembled at the commaundement of Samuell , do testifie their humiliation and repentance by a solemne fast : wherein they drew as it were buckets of water from the fountaine of their hearts , & poured the same before the Lord , saying , We haue sinned against the Lord. Ezra when he vnderstood how the people , of Israell had joyned in mariage with the heathen people contrarie to the law of God , he prayed and fasted , greatly mourning for the trasgression of the people . And afterwards the people themselues were assembled with fasting , & with sackcloth and earth vpon them ; and hauing separated themselues from the strange wiues with whom they had beene mingled , they confessed their sinnes and the iniquities of their fathers . 14. But when as our sinne hath not only deserued the anger of God ; but also hath prouoked him , either to threaten his judgements , and as it were to lift vp his hand to strike vs ; or else as he hath threatned , to lay his judgements vpon vs : then doth the Lord especially call vs to fasting and mourning : howbeit the chiefe cause of mourning must be , not so much the consideration of the judgement it selfe , whether present or imminent ; as the detestation of our sinne , whereby we haue offended God , and prouoked him either to threaten or to inflict that judgement vpon vs. Examples hereof we haue in respect of judgements imminent , in the Niniuits , who when destruction was threatned against them for their sinnes , humbled themselues before God in fasting and prayer . In Iosaphat , who hearing of an inuasion attempted against him by the Moabits and Ammonits , feared , and set himselfe to seeke the Lord , and proclaimed a fast throughout all Iudah . In respect of afflictions and calamities present , as famine , sword , pestilence , captiuitie , and such like messengers of Gods wrath , we haue both commaundements , as our rules ; and examples , as precedents in this behalfe . In the time of famine , the Lord by his Prophet Ioel , commandeth the Iewes to turne vnto him , with all their heart , and with fasting , weeping and mourning : And to that end he biddeth them to proclaime and sanctifie a fast . And as touching the sword : when the men of Ai had discomforted the Israelits , Iosua and the elders of Israell fasted vntill the euen . In the time of captiuitie Daniel greatly desired the deliuerance of the Iewes out of the captiuitie of Babylon at the end of seuentie yeares , according to the promise of the Lord by the Prophet Ieremie , he turned his face vnto the Lord God , and sought by prayer and supplication , with fasting , and sackcloth , and ashes . And as touching sicknesse and mortalitie , we haue a notable example in Dauid , who when his child which hee had begotten in adulterie was sicke , he besought God for it , and fasted , and went in and lay all night vpon the earth : yea , when some that prooued his enemies were sicke , he professeth Psal. 35 , that he clothed himselfe with sackcloth , and humbled his soule with fasting , and that he prayed for them with such compassion , that hanging downe his head for griefe , his prayer returned vpon his bosome . And if fasting is to bee vsed for priuat persons when they are sicke , much more in a publicke visitation , and in the time of pestilence . 15. These allegations therefore of holy Scripture may be sufficient directions for vs , when we are to vndertake this exercise : namely , when we haue some vrgent cause of a more than ordinarie humbling of our selues before God in prayer . And when such causes are offered , we may not thinke that it is a thing meerely arbitrarie , whether we will vse this exercise or not : but by warrant of the former Scriptures we are to be persuaded that the Lord doth call vs to this exercise . It is well said of Basill , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The time of fasting is not euerie mans will , but the necessitie of those who come to Gods worship : and in a time of such necessitie , to fast it is necessarie . When as therefore there is publike necessitie , those which are in publicke authoritie must thinke , that a necessitie is imposed vpon them , to blow the trumpet in Sion , and to proclaime a fast . And those which are in priuat place , must thinke a necessitie imposed on them , to obserue and sanctifie the fast . And if it happen that they which are in authoritie neglect this duty ; then those , who according to the example of the faithfull , Ezek. 9 , which were marked to saluation , doe mourne either for the common calamities , or for the common enormities of the time , which are forerunners of calamities : they are to vse this exercise priuatly and secretly , which also they are to do , when their owne necessities require . As for those who neither by publicke calamitie , nor priuat necessitie , can be drawne to this dutie , but continually take care for the flesh , to fulfill the lusts thereof : they must know , that they are but carnall m●n ; who , as they sow to the flesh , so of the flesh shall reape corruption . 16. Thus we haue heard that the religious fast is a solemne exercise of religion , to bee vndertaken of vs , when we are humble suters to the Lord , vpon some vrgent occasion . Let vs now consider wherein this exercise doth consist , which is expressed in the rest of the definition , whereout we may gather , that this exercise consisteth on two points , viz. the outward or bodily , and the inward or spirituall exercise . The former , being the means to the latter ; & the latter , being the end of the former : for the bodily exercise profiteth little or nothing at all , vnlesse it be referred to the spirituall exercise , as a meanes to further it . The bodily exercise is an outward abstinence from food and some other commodities and delights of this life , and also from bodily labours and worldly businesse during the time of the fast , which is a Sabbath of humiliation . Here therefore we are to consider in respect of the outward exercise , from what we are to abstaine , and for how long . 17. First , we are to abstaine from food , from whence the whole exercise hath his name . And here we are to vnderstand not an abstinence in part , nor a sober and abstemious vse of diet , as I haue shewed before ; but a totall abstinence both from meat and drinke , so farre as our health will permit : for this is required to the nature of a fast , as hath bene declared , and further may bee proued by the examples of such fasts as are recorded in the scriptures . Dauid when he fasted and mourned for the death of Abner , swore that he would not tast bread or ought else till the Sunne were downe . Ezra , when he fasted for the sinne of the people , he did neither eat bread , that is , not so much as bread , nor drinke water , that is , not so much as water . The fast which Esther required and performed , was the totall abstinence from meat and drinke . The Niniuits when they proclaimed a fast , gaue a charge that none should tast any thing , whether it were meat or drinke . And of Paul it is sayd Acts. 9 , that for the time of his fasting and prayer , he did neither eat nor drinke . That we should not thinke , either that fasting is an abstinence from meat and not from drinke , or that it standeth onely in choise of meats . And yet this totall abstinence from meat and drinke is not so strictly required , but that they whose health cannot beare it , may for their necessarie sustenance take some little refreshing : for the Lord , who desireth mercie rather than sacrifice , doth not so require this outward abstinence , that it should impaire our health , or make vs vnfit for his seruice in the spirituall exercise of the fast ; but that it might further vs therein . But here we must take heed , that we vse not this libertie as an occasion to the flesh , pretending we cannot , when indeed we will not abstaine . 18. But now let vs consider , why this abstinence from food is required , seeing the kingdome of God doth not stand in meat and drinke , nor yet in abstinence therfrom : and that , as to eat and drinke , so also to abstaine therefrom , is in it selfe a thing indifferent . I answere , that although in and for it selfe it is not required ; yet as it is referred to the inward and spirituall exercise , it is enjoyned . For seeing the bodie is not onely the habitation of the soule , but also it and the members thereof the instruments of the soule , whereby it exerciseth his seuerall functions : who knoweth not , that the actions of the soule are either furthered by the good constitution of the bodie , or hindered by the indisposition thereof ? and , that the disposition of our bodie doth much depend vpon our diet ? For if by intemperancie and excesse wee ouercharge our selues , then are our hearts made heauie , as our Sauiour Christ sayth , by surfetting and drunkennesse , and we become vnfit for any good office . Or if we be too carefull to pamper our bodies , they will not be so pliable and obsequious to the soule , but rather become like pampered horses , which kick against their rulers . On the other side , if by too much abstinence we pine away our bodies , and denie necessarie sustenance thereto , wee doe make our selues not only vnfit for the seruice of God in the church or commonwealth , and for the discharge of our callings , but also guiltie of selfe-murther : For the difference is not great , whether we murther ourselues at once , or by little and little pine and consume our selues away . And surely , where the Lord forbiddeth to kill , he forbiddeth vs to kill our selues . Now if any in their superstitious conceit shall in this their not sparing of their bodie , wherby they make themselues guiltie of murther , place religion or merit ; then , as they are injurious to themselues , so also impious against God. That therefore the bodie may bee seruiceable to the soule , we are to diet it ordinarily , according to the rules of sobrietie and temperance : so shall it neither be vnruly to kicke against the soule , nor vnable to serue it . And this disposition of the bodie is the best ordinarie disposition that may be , for the ordinarie performance of our dutie in the worship and seruice of God. Notwithstanding , if we shall haue necessarie occasion to humble our selues in prayer after an extraordinarie manner , then is it necessarie also , that to our ordinarie temperance and sobrietie , wee should adde the extraordinarie exercise of fasting . First therefore , this abstinence from food is required , as a meanes of humiliation : for by afflicting the body , the mind is the better humbled . Secondly , as a signe and testimonie of our humiliation : for in our abstinence from all food , we acknowledge our selues vnworthie of a peece of bread or cup of water . Thirdly , as it causeth the bodily hunger and thirst , so it sharpeneth the spirituall hunger and thirst of the soule : and is therfore acknowledged by all men to be a notable meanes to encrease the feruencie of our prayer . Fourthly , as a testimonie of our repentance , when we vse it by way of godly reuenge vpon our selues . Fiftly , as an admonition vnto vs , that we abstaining from our food , which is lawfull , should much more abstain from whatsoeuer is vnlawfull . Lastly , as a meanes of almes giuing , without any more impairing of our wealth than if we had not fasted , when that which is denied to the belly , is giuen to the poore . And thus , and in these respects , we are in the time of the fast to abstaine from food . 2 19. Secondly , we are not onely to abstaine from all excesse of sleepe , but also to cut off so much of our ordinarie sleepe , as the want thereof be not an hinderance vnto vs in the worship of God , that so we may watch vnto prayer . To which purpose , the faithfull vnder the law , when they fasted , made choise to lie vneasily : that so they might take no more sleepe than was necessarie , and therby also might shew themselues vnworthie of their ordinarie case and rest , and might ( as I said ) the better watch vnto prayer . When Dauid fasted and prayed in the behalfe of his child , he lay vpon the ground all night . Whē the Iewes had notice of Hamans conspiracie against thē , many of them lay in sackcloth and ashes . The Prophet Ioel exhorting the priests and elders to fast and mourne , because of the famine , he willeth them to lie all night in sackcloth . And in imitation of the faithfull , Achab when he fasted , did also lie in sackcloth . 20. Thirdly , 3 we are to forbeare our better or more costly apparell : especially if it be such as may hinder our humiliation , or minister some matter to our pride : for such is the vanity of our corrupt nature , & our pronenesse to pride , that although apparell was ordained to couer our nakednesse , and to hide our shame , the consequent of our sinne and falling from God : yet if it bee any thing gay or costly , we take a pride therein . When as therefore the Israelits by worshipping the golden calfe , had broken their couenant with the Lord , and had prouoked him to cast them off : the Lord commaunded Moses and the people to goe towards the land Canaan , signifying , that he would be as good as his promise made to their fathers , in giuing to them the land of promise : And to that end would send his Angell before them , to driue out the Canaanits and the other inhabitants , and to put them in possession : But as for himselfe , he would not be present among them ( or if he should , hee could not but consume them ) neither would he haue ought to doe with them , namely , vnlesse they turned vnto him by repentance . For to that end he propounded that threatning , and withall appointed them to lay aside their ornaments and costly rayments , that hee might know what to doe with them , viz. if they repented , to receiue them to mercie : if not , to cast them off . When as the people therefore heard this euill tidings , they sorrowed ; preferring the fauour of God before the fruition of the land of promise : whereby without Gods fauour , they should haue beene fatted as cattell for the slaughter . And in testimonie of their humiliation , they put not on their better attire , but laid aside their ornaments . And this they did , remouing themselues from mount Horeb , as acknowledging themselues vnworthie of Gods presence , which hee had manifested on that mount . Where we see the laying aside of ornaments and costly attire , appointed by the Lord himselfe for a signe and testimonie of humiliation . And to the same purpose , they vsed in those times to put on sackcloth ; whereby is meant any course or homely garment . Which ceremonie though it were abused by hypocrites in their priuat fasts to ostentation , that they might bee seene of men : yet in publicke fasts it was profitably obserued for the example of others , whose humiliation might bee the more encreased , by the beholding one of another . 4 21 Fourthly , we are to abstaine from all carnall delights , whereby any one of our sences might bee pleased . For the sence of pleasure would abate our mourning , diminish the sence of our want , and hinder our vnfained humiliation before God. Wherefore Ierome saith , that fasting is to abstaine not onely from meats , but also from all pleasures or allurements . And Augustine , The Scripture , saith he , teacheth a general fast , not from the concupiscence of meates onely , but also from all pleasures of temporal delights . Thus are we not only to abridge our tast of meats , but also to containe our eies from beholding vanities and pleasures , our eares from hearing mirth or musick , which in time of mourning is vnseasonable , our nostrils , from pleasant odours and effeminate smels : Our sence of feeling , from the vse of the marriage bed : which as all married persons are to forbeare vpon consent , for such a time of humiliation , that they may giue themselues to fasting and prayer ; so are the Bridegroome and Bride admonished to come forth of their marriage chamber , in the time of the fast . And all these are to be done , partly as meanes of our humiliation , in remouing the impediments thereof ; partly as signes of our humiliation , whereby we acknowledge our selues vnworthy of these delights ; and partly as tokens of our repentance , in that by way of godly revenge , because all our sences haue sinned , we depriue thē all of their seuerall delights . And as wee are to make all our sences thus to fast : so must wee also weyne our minds from sports and recreations , which would not onely hinder our humiliation and godly sorrow , but also distract our minds from better meditations in sanctifying the fast . And thus haue I shewed , that in our fast we are to abstaine from food and some other helps and commodities of this life , and also from all outward delights and pleasures . 22 Now it remaineth , 2 that I should speake of rest from bodily labours and worldly businesse : For the time of the fast hath the nature of a Sabboth . And by the Prophet Ioel it is called dies interdicti , a solemnity , or day of prohibition , wherein men are forbidden to do any worke : as ths Lord expoūdeth that word Leui. 23. It is a day of prohibition , or a solemne day , You shall do no seruile worke therein . And Deut. 16. Six dayes thou shalt eat vnleauened bread , and in the seuenth day , which shall be a solemnity or day of prohibition to the Lord thy God , thou shalt doe no worke . So Num. 29.35 . For there is the same reason of the extraordinary Sabbath of humiliation , and of the ordinary . But the ordinary was a Sabbath or rest , in which no worke was to bee done : yea , the Lord threatneth to destroy that person from among his people , that shall doe any worke that day . And as I said before , the law of the weekly Sabbath is to be extended to other extraordinary Sabbaths : But on the weekly Sabbath , wee may do no worke , therefore not in this . 23 But let vs consider also , why , and in what respects rest is required in the day of our fast , and bodily labours and worldly businesse forbidden . The Lord forbiddeth labour and worldly businesse , and commaundeth rest on euery Sabbath : not because simply he either liketh of rest , or misliketh labour ; but because bodily labors & worldly businesse are a meanes to distract vs from the worship of God : and rest from them , is a remedy against distraction . For euery Sabbath is to be sanctified and set apart from our businesse and affaires , and is to bee consecrated to the worship of God. And further , on the Sabbath of humiliation , we take vpon vs after a more speciall maner to worship God : and therefore that wee may seriously and entirely intend the seruice of God , we are to abandō all other busines and cares . For that is better done which is done alone , as the Philosopher hath truly said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And it is the counsell of the Wiseman , that , what wee doe , wee should do with all our might . For by doing many things our minds are distracted . This therefore doth teach vs , that with free and entire minds , sequestred from all worldly cares , we are to be conuersant in the worship of God ; chiefely , when after a more speciall manner we indeuour to humble our selues before him . For if bodily labours and worldly businesse bee therefore forbidden , because they are meanes to distract vs : then may we be sure that distraction it self in the worship of God is much more forbidden . For distraction breeds hypocrisie in Gods worship , and causeth vs when wee draw nigh to the Lord with our lips , to remooue our hearts farre from him . 24. Againe , the Lord commaundeth vs in all his Sabbaths to rest from labours , that this outward rest might be an admonition vnto vs to rest from sinne . For why ( may euery one of vs thinke ) doth the Lord forbid me on the day of rest , the lawfull workes of may calling ? Or why doe I cease from mine honest affaires ? Must I forbeare that which in it selfe is lawfull ; and may I doe that which is vnlawfull ? Must I therefore for this time sequester my selfe from my honest businesse , that I may attend vanities or sinnes ? Or doth the Lord enjoyne me rest , because hee is delighted with idlenesse , and would haue me to doe nothing ? No verily . If he forbid me that which is lawfull , much more doth he forbid that which is vnlawfull . And if he commaund me to rest from honest affaires , it is not because he would haue me idle ( for idlenesse is the mother of much iniquitie ) but because hee would haue me attend better matters . In a word , he forbiddeth me to doe mine owne workes and businesse , that I may doe his worke , and attend his religion and seruice . Lastly , there may an outward cause be rendered , why on the day of the fast wee are to cease from bodily labours . For our fraile nature cannot well beare abstinence and bodily labour together : for labour setting the bodie in a heat , wasteth the moisture and spirits , which are to bee supplied by nourishment : otherwise we spend vpon the stocke of our naturall moisture , which is as it were the oyle in the lampe of our life . 25. We see then , wherein the outward exercise doth consist , and the particulars from which we are to abstain . Now wee are briefely to consider , for how long this abstinence is to be obserued . The vsuall time of a fast is the space of a naturall day , viz. from euen to euen , or from supper to supper . For as that was the time appointed for the ordinarie Sabboth of humiliation , so also of the extraordinarie , From euen to euen shall you celebrate your Sabboth . And accordingly it is noted of the Israelits fast , Iud. 20. of Dauid and his followers , 2. Sam. 1. of Iosuah and the elders , Ios. 7. that it was vntill the euening . And more particularly of Dauids fast for Abner , that hee refused to eat any meat while it was yet day , but swore , saying , So doe God to me and more also , if I tast bread or ought else till the Sunne be downe . In like sort , not onely the Iews , but also the auncient Christians vsed to fast vntill the Sunne were set . Howbeit in processe of time they began especially in the Church of Rome to dissolue their fasts at the ninth houre , which is three a clocke afternoone : which now they haue brought to the sixt houre , and for the most part on their fasting dayes goe to supper before noone . But the shortest time that is mentioned in the Scripture of a fast , is vntill the euening : to which custome their practise is most conformable , who fast all day vntill the ordinarie time of supper . This , as I said , is the vsuall time . But the children of God , when they haue beene pressed with more vrgent occasion , haue sometimes continued this exercise for more dayes together : As Esther and the Iewes for three dayes , Esth. 4 : and likewise Paule , Act. 9. The men of Iabesh Gilead , when they mourned for the death of Saule and his sonnes , fasted seuen dayes , 1. Sam. 31. Daniell one and twentie dayes . 26. As for the fortie dayes fast , which Moses , Elias , and our Sauiour Christ did fast , it was miraculous , and therefore not to be imitated . Neither did they fast fortie dayes together , either to subdue their flesh , or to humble their soules : But Moses being the publisher of the law , Elias the restorer of religion , our Sauiour Christ the author of the Gospell ; the Lord would by this miraculous fast so countenance their doctrine , as that in respect therof they might seeme not men arising from the earth , or authorised by men , but the two former as Angels , the third as the sonne of God , sent from heauen : for their abstinence for the time was angelicall . And we might as well take vpon vs to imitate the Angels not taking of food , which they doe not need , as the fast of Christ and of the other two ; who were by the power of God aboue the strength of nature so sustained , as that during their fortie dayes , they no more needed food than angels doe . Neither did our Sauiour Christ or either of the other , fast fortie dayes euery yeare , but once onely in all his life . Wherefore vnlesse we haue the like cause of fasting , and the like power to support vs ( as indeed none haue ) it is but a vaine thing to goe about to imitat their fast . Now when the fast is continued for more dayes together , it is not vnmeet , that as in the meane time we are to take but one meale euery day in the euening ; so also that we should at those times content our selues with a spare diet in respect of the quantitie , and meane in respect of the qualitie , whether it bee fish , or flesh , or neither ; according to the example of Daniel . But when our fast is once dissolued , whether it bee at the end of one day , or of more , we may freely vse our ordinary diet , obseruing alwayes the rules of temperance and sobriety . And it fitteth best the faith of Gods children , when they haue humbled themselues before God , and poured forth their suit into his bosome ; to cheere vp themselues in this persuasion , That they hauing cōmended and committed their cause to God , he will dispose of it and them , as shall be most for his glory , and their good . To this purpose consider the examples , of Anna , 1. Sam. 1 , who after she had fasted and poured forth her soule before the Lord , she went her way and did eat , and looked no more sad : Of Dauid , euen then when the Lord did seeme to haue denied his perticuler request , 2. Sam. 2. He arose from the earth , and washed and annointed himselfe , and chaunged his apparell , and came into the house of the Lord , and worshipped , and afterward came to his owne house , and bad that they should set bread before him , and he did eat . And thus much may suffice to haue spoken of the outward fast . 27 Now for as much as the kingdome of God standeth not in meat and drinke , nor in the abstinence therefrom , and seeing bodily exercise profiteth little , but piety ( which consisteth in duties of religion sincerely performed ) hath the promises both of this life , and of that which is to come : therefore all this outward abstinence is nothing worth , vnlesse it be ioyned with the inward fast and spirituall exercise of religion , and bee referred thereunto , as to the end thereof . For if men rest in the outward fast , as though that in it selfe were acceptable vnto God , they fast no better than the beasts of Niniuie fasted . They fast not vnto God : for God is a spirit , and they that will worship him , must worship him in spirit and truth . Wherefore as Zacharie sayth to the Iewes , who resting in the outward fast , imagined , that they pleased God therby : When you fasted and mourned in the fift and seuenth moneth these seuentie yeares , did you in fasting fast to me , to me , sayth the Lord ? Likewise Esay 58 , when as the Lord respected not the fast of the Iewes , whereby they looked to win his fauour , as appeareth by their question , vers . 3. Wherefore haue we fasted , and thou respectest it not , we haue afflicted our soules , and thou regardest it not ? He rendreth this reason : Because neglecting the inward exercise , they rested in the outward . Is it such a fast that I haue chosen , that a man should for a day afflict his soule ( namely by outward fasting ) and hang downe his head like a bull-rush , and lie downe in sackeloth and ashes : wilt thou call this a fasting or an acceptable day to the Lord ? But if men shall not onely rest in the outward fast , as if that in it selfe were an acceptable worship of God ; but shall also obserue it with an opinion of satisfaction and merit , persuading themselues , that by their fast they satisfie for their sinnes , and merit euerlasting life : then is it much more abhominable in the sight of God , as being derogatorie to the onely both satisfactorie sufferings and meritorious obedience of Christ our Sauiour . And such seemeth to haue beene the fast of the Pharisie : who for all his fasting twice a weeke , and his other merits which hee alledgeth , went home vnjustified . And such is the fast of the Papists at this day , who not onely rest in their outward fast , which notwithstanding in many respects is but a mockefast : but also ascribe satisfaction and merit thereunto . 28. What then is the spirituall exercise and the inward fast , whereunto the outward abstinence must be referred ? It is an humbling of our soules in a solemne exercise of prayer , joyned with repentance , for the obtaining of our speciall suit , holpen forward and testified by the outward fast : as Ezra speaketh , chap. 8. I proclaimed a fast , that we might humble our selues before our God , and seeke of him a right way , &c. For as the occasion of our fast is some speciall suit or request , which we are vpon vrgent occasion to make to God : so the obtaining of our request is the end of our fast . Now that we may obtaine our suit to our comfort , it is necessarie that wee should beg it at the hands of God by prayer . For as Iames sayth , You haue not , because you aske not . And because the Lord doth not heare euery prayer of euery man , therefore that our prayer may be heard , it is necessarie , that both it be qualified in some measure according to Gods will , and our selues also indued with repentance for our sinnes . For if our prayer be not rightly qualified , we may aske and not obtaine , as S. Iames sayth , You aske and receiue not , because you aske amisse . Neither , if wee repent not of our sinnes , shall we be heard ; because sinne maketh a separation betweene God and vs : neither doth the Lord heare impenitent sinners . But if any shall object that we are to pray and repent continually , and therefore that this exercise is to little purpose : I answere , that howsoeuer prayer is to be performed of vs dayly and ordinarily , and repentance is to be practised of vs continually in the whole course of our liues : yet this hindreth not , but that as the Lord giueth vs extraordinarie occasion , so we may and ought after a solemne and extraordinarie manner to humble our selues before him by prayer and repentance , which our Sauior Christ calleth , repenting in sackcloth and ashes , and likewise Iob , repenting in dust and ashes . 29. Now whereas I said , that this inward fast is an extraordinarie exercise of prayer joyned with a profession of our repentance for the obtaining of our suit : we are to know , that as of prayer , which expresseth our suit , there be two parts , and two especiall properties : so of repentance , which secondeth our prayer , there are also two parts . The parts of this prayer are , first , deprecation or praying against some euill which we bewaile , and desire to be remooued , whether it be the euill of sinne alone , or the euill of affliction also caused thereby . Secondly , precation for the obtaining of some good , whether it be only the assurance for the remission of our sinnes , and grace to withstand them , or also some other speciall blessing which wee craue . The two especiall properties of our prayer , are feruencie of desire , and assurance of faith . The two parts of repentance are , humiliation in respect of our sinnes past , which is penitencie ; and an vnfained purpose of amending our liues for the time to come , both in forsaking our sinnes , and also in embracing the contrary duties , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is , amendment of life ) properly . Both these parts of repentance must concurre with both the parts of prayer . And both of them affoord their necessarie helpe to both the properties of prayer . For deprecation of pardon , must be joyned not onely with humiliation ▪ in respect of our sinnes past , but also with a loathing of our sinnes , and an vnfained desire and setled purpose to forsake them for the time to come . And prayer for grace and assurance of pardon , must bee joyned not onely with a desire and purpose of amendment , but also with a sence and acknowledgement of our infidelitie and want of grace . And our feruencie in prayer , as it must proceed from the sence of our want : so may it not be seuered from a desire of obedience and purpose of amendment . And lastly , the promise of hearing our prayer , whereon our faith is grounded , is made both to those that are humbled for their sinnes past , and vnfainedly desire and purpose amendment for the time to come . Notwithstanding , there is a more speciall concurrence of humiliation with deprecation , and of an vnfained purpose of amendment with precation : and also a more speciall reference , as of humiliation to the feruencie of our desire , so of repentance , which consisteth in eschewing euill and doing good to the assurance of faith . Yea the inward sence and sorrow , and the outward bewayling and confessing of our sinnes in deprecation , are acts of humiliation : and the desire , the promise , the vow of obedience and amendment of life expressed in our precation , are acts of repentance . And therefore for plainenesse and distinction sake , I will first speake of the former part of our suit , cōsisting in the deprecation joyned with humiliation : and after of the second part , which standeth in the precation joyned with amendment of life . 30. For as touching the former : if wee would bee humble and earnest suiters for the remoouing of euill , whether it be sinne , or punishment , or both ; it behooueth vs first to be affected and touched with a sence and feeling of our miserie , and to be inwardly grieued for our sinnes , that by them we haue offended God , who hath beene so gracious a God , and so mercifull a father vnto vs , and also haue prouoked him to threaten or to execute his judgements against vs for the same . This then is the first thing which we are to labour for in this exercise , that in regard of our sinnes , which haue made vs obnoxious to Gods judgements , our hearts may melt within vs , and be resolued into a fountaine of teares ; that they may be pricked with sorrow and remorse , that they may bee rent with griefe , that they may become contrite and broken with godly sorrow . For mourning is so perpetually annexed to fasting , that our Sauiour Christ vseth these words of fasting and mourning indifferently , to signifie the same thing . For being demaunded , why his disciples fasted not ; he said , can the children of the mariage chamber mourne , as long as the bridegroome is with them ? but the dayes will come when the bridegroome shall bee taken from them , and then shall they fast . For further euidence whereof , we may obserue , that where Mathew vseth the word mourne , the other Euangelists haue fast . And to the same purpose , when the Iewes demaunded of the Prophets , whether they were still to obserue the fast of the fift moneth , &c. they propose their question in these words , Should I weepe in the fift moneth , and seperate my selfe , viz. from companie and delights ? And this mourning , they which fasted were wont vnder the law to signifie by outward signes : as by renting their garments , putting on of sackcloth , sitting in the ashes , putting earth vpon them . In stead of which signes , the thing signified ( that is , the inward mourning of the heart ) is commended vnto vs , according to the example of Dauid , Psal. 69.11 . In fasting I wept with my soule : or as others read , I wept in the fasting of my soule . For so the Prophet exhorteth , Rent your hearts and not your garments , and turne vnto the Lord with all your hearts , and with fasting , weeping , and mourning . 31. And to this godly sorrow must bee added an humble conceit of our selues : 2 that as we be grieued with our selues because of our sinne , so also wee should thinke vilely and esteeme basely of our selues , as being worthie not onely of that judgement which is vpon vs , but of all the plagues threatened in the law , and vnworthie of the least of Gods mercies : vnworthie of food , signified by our abstinence therefrom : vnworthie of our garments , which therefore wee lay aside : vnworthie to tread vpon the earth , which they were wont to signifie by putting earth vpon them . In a word , the outward abstinence is therefore ordained , that by afflicting the bodie , the soule may be humbled . Yea such an vsuall companion of fasting is the humiliation of the soule , that not onely the faithfull in the Scripture are said to humble their soule by fasting , but sometimes also euen the outward fasting is called the humbling of the soule . This inward humiliation consisting partly in the godly sorrow , and partly in this base estimation of our selues , is very needfull for vs , if indeed we would be humble suiters vnto the Lord , with hope to obtaine : For , the sacrifices of God are a contrit spirit , and a broken heart , which the Lord in no wise will despise , yea he hath respect to those who are of a contrit spirit , and hee is neare vnto them when they call vpon him . 32. And that we may attaine to this humiliation , we are seriously to meditat of the judgements of God presently either threatned or laid vpon vs : for therefore the Lord doth threaten his judgements , that by humbling our selues before him , and preparing our selues to meet him , they might be preuented and turned from vs : and that judging our selues we might not bee judged of the Lord. And therefore also doth the Lord inflict his judgement , that we might be humbled vnder his mightie hand : For not to sorrow when the Lord smiteth , it is a signe of an hard and incorrigible heart : And secondly , we are to enter into a serious meditation of the haynousnesse of our sins , and of our wretched estate in our selues by reason thereof , which we may conceiue : first , by the deserts of them ; and namely by that judgement of God which perhaps is the occasion of this exercise : For whatsoeuer other causes there may be thereof , the author and inflicting cause is God , and the meriting cause is sinne . And not onely that judgement , but also all those plagues both temporall in this life , and eternall in the world to come , which in the word of God are threatned against transgressors . And these threatnings of the law we are both vndoubtedly to beleeue , and also effectually to apply to our selues . Againe , the same appeareth by the sufferings of Christ : For hereby it is most euident , that our sinnes are so heynous and grieuous in the sight of God , that nothing in the whole world could bee found a sufficient ransome to satisfie Gods justice , and appease his wrath for them , or to expiat vs from the guilt thereof , but the precious death of our Sauiour Christ the sonne of God. And therefore if God hath giuen vs the spirit of grace and supplication , we shall lament and mourne as a man weeping for his only sonne , when we looke vpon him whom we haue pierced . And thirdly , our sinne will appeare exceedingly sinfull , if we compare and lay together Gods vnspeakable bounties towards vs , and our almost vncredible vnthankfulnesse towards him : For if thou doest truly and vnpartially consider , what thou hast rendred to the Lord for all his benefits which he hath bestowed on thee , and findest nothing but a heape of sinnes , whereby thou hast shewed thy selfe so vngracious towards him , who hath beene so gracious vnto thee , and dishonored him that hath so honoured thee : this , if anything in the world , will make thy heart relent and melt within thee . And to these former considerations let there bee added , when we come to make our request to God who is in heauen full of majestie and glorie , a remembrance of our mold , that we are but dust and ashes ; which humbled Abraham when he was to intreat the Lord in behalfe of the Sodomits , Behold , saith he , I haue begun to speake to my Lord , and I am but dust and ashes . And forasmuch as naturally we are selfe-conceited and hard hearted , we are therefore to pray vnto the Lord that he would giue vnto vs soft and fleshly hearts ; and that with the eye-salue of his spirit he would annoint the eyes of our mind that we may see , and with the finger of his spirit hee would effectually touch our hearts that we may be humbled for our sinnes . 33. From the inward humiliation two other things arise , which vsually accompany deprecations : Namely , from the inward sence of our woe and sorrow for our miserie , proceedeth an outward bewailing and lamenting of our estate , which in the faithfull sometimes breaketh forth into expostulation . And from the base esteeming and judging our selues , ariseth confession of our sinnes , in respect whereof we acknowledge our selues vnworthie of the lest of Gods mercies , but worthie of his greatest judgements . Lamentation is the outward expressing of our inward mourning , whereby we particularly bewaile our wofull estate before the Lord , making our mone vnto him , and pouring foorth our griefe as it were into his bosome . Examples hereof we haue in Dauids Psalmes , as Psal. 6. & 22. & 38. & 79 , &c. in Ieremies Lamentations . In Ezekias , who in his griefe did chatter like a crane or a swallow , and mourned like a doue . Thus some expound that place , 1. Sam. 7 , where it is said that the Iewes bewailing their miserabe estate , Drew water and poured it soorth before the Lord , that they vsed this ceremonie before the Lord to signifie , that without his special mercie and assistance , they were as water spilt vpon the earth : to which purpose Dauid saith vnto the Lord , Psal. 22.14 , I am like water poured out : and the wise woman of Tekoah vnto Dauid , 2. Sa. 14 , We shall be like water that is spilt on the groūd , which cannot be gathered vp againe . And to this bewailing of our estate before the Lord , we may be induced by consideration of Gods mercy , who because hee is mercifull , doth heare the cry of his creatures in their distresse : for if the Lord doth heare sometimes the cry of wicked men in their anguish , although perhaps it be not a prayer , but the voice , which the extremitie of their griefe expresseth from them ; yea the crie of vnreasonable creatures , as of the yong Lyons and the rauens , &c. how much more wil he haue respect to the mournefull crie of his owne children ? But the faithfull sometimes in ther mourning and lamentations doe proceed , as I sayd , to expostulations , which are vehement interrogations expressed from them by their griefe : whereby they doe expostulat with the Lord , concerning either the greatnesse , or continuance of their affliction : As Moses Exod. 5. Iosua , chap. 7. Dauid , Psal. 6.3 . & 22.1 , 2. Iob oftentimes , the Church afflicted , Psal. 79. & 80 , Lam. 5. And our Sauiour on the crosse , Math. 27. But here we are to take great heed , that our expostulation be an holy fruit of a liuely faith : lest if it proceed frō want of patience , it do degenerat into murmuring against God. 2 34. The other thing which must concurre with deprecation , is confession of our sinnes , which is both profitable and necessarie in these respects . First , that God in his judgements may be justified . And to that purpose it is verie expedient , that the praise of the Lord may appeare more glorious , and the sinnes which we confesse , more grieuous ; to make a rehearsall , as of our sinnes , so also of Gods benefits towards vs : notable examples whereof we haue Nehem. 9. from the fift verse vnto 36. and Ezr. 9.6 . Secondly , that judging our selues , we may not be judged of the Lord : For if we acknowledge and confesse our sinnes , the Lord is faithfull and just to forgiue vs our sinnes , and to clense vs from all iniquitie : But if we conceale our sinnes we haue no promise of forgiuenesse : for as Salomon saith , Prou. 28 , He that hideth his sinnes shall not prosper , but he that confesseth and forsaketh them , shall haue mercie . And this we see notably verified in the example of Dauid , Psal. 32. for whiles hee concealed his sinne , the hand of the Lord was heauie vpon him to afflict him : but when he confessed and acknowledged his iniquitie , the Lord forgaue his sinne . The practise of this dutie in solemne fasts is commended vnto vs in many examples of the holy Scriptures , as 1. Sam. 7. Ezr. 9. Nehe. 1. Daniell 9. 35. Thus therefore in an inward sence and sorrow for our sinnes , and a base estimation of our selues for the same , together with a bewailing of our woe and confession of our sinne , we are to make our humble supplication and deprecation to the Lord , pouring foorth our soule before him : earnestly beseeching him in the name and mediation of Christ , that he would remoue his judgements from vs , and for his sake would forgiue vs our sins which haue most justly prouoked him to indignation against vs. A liuely patterne whereof we haue Ioel 2.17 . Let them say , spare thy people ô Lord , &c. and other worthie precedents , as Dan. 9 , and Nehem. 9. And herein we being summoned as it were before the judgement seat of the Lord , are to immitat the ancient custome of guiltie persons among the Romans , when they were arraigned before the judgement seat ; who that they might mooue the Iudges to mercie and compassion , humbly abased themselues before them , vsing long and neglected haire , and putting on mourning weeds , &c. And as Benhadad his seruants and followers , when they being vanquished by Achab the king of Israell , desired to make humble sute vnto him for their own and Benhadad his life and libertie : We haue heard , say they to Benhadad , that the kings of the house of Israell are mercifull kings , we pray thee let vs put sackcloth about our loynes , and ropes about our heads , and go out to the king of Israell : it may be that he will saue thy life . So let vs , hauing sinned against God , and made our selues obnoxious to his judgements , come vnto the Lord with all inward humiliation , and outward tokens thereof , as it were with ropes about our neckes , suing vnto him for mercie and pardon , seeing we haue not onely heard that he is mercifull : but also know that he hath commanded vs in our distresse to call vpon him with promise to heare vs : and also hath inuited vs to turne vnto him with all our heart , and with fasting , and with weeping , and with mourning : and that we should rent our hearts and not our garments : for he is gracious and mercifull , slow to anger , and of great kindnes , and repenteth him of the euill . 36. But forasmuch as we are suters to the Lord , not onely for auoiding that which is euill , but also for obtaining that which is good : we are therefore to make our requests knowne vnto God , not onely by supplications and deprecations againsts euils ; but also by petitions and precation for that which is good : and therefore the holy Ghost both by doctrine and example hath taught vs to joyne them together : For if we truly bewaile our sins , and earnestly desire to be deliuered from the guilt thereof : we will also craue assurance of the remission of our sinnes to be sealed vp in our conscience by the spirit of adoption : and not that onely , but also we will desire to be renewed and sanctified by the spirit of God , that sinne may die in vs , and that we may liue vnto God in true holinesse and righteousnesse . And lastly , we will craue the assistance of the holy Ghost to strengthen and support vs against all the temptations of the flesh , the world and the diuell . But if besides the euill of sinne we haue occasion also to pray against some euill of punishment , then do we commonly pray for the contrarie blessing : or if the obtaining thereof be not expedient for vs ( as in temporall petitions it many times falleth out ) we must willingly submit our selues to Gods good will and pleasure , and in steed of asking preseruation from that which is present , we are to craue patience and comfort in affliction , and to beseech the Lord that he would blesse his visitation vnto vs , and cause it to turne vnto our good . And therefore these temporall benefits are not ( as I haue elsewhere shewed ) to be asked absolutly , but with this condition , If they may stand with Gods glorie , and our spirituall and euerlasting good . 37. And these two were the parts of our prayer . Now in them both there are two things required : feruencie of desire that we may , and assurance of faith that we shall obtaine our request . As touching the former : Feruencie is required alwayes in our prayers , but especially when vpon extraordinarie occasion we humble our selues before the Lord in prayer : for then we must not onely pray , but also cry vnto the Lord ; whereby vehement prayer is signified : yea as the Niniuits speake , we are to cry mightily vnto him . And forasmuch as this feruencie of desire proceedeth from the feeling of our want , and is commonly proportionable thereunto : therefore doth the Lord afflict vs , that in the sence of our want we might the more earnestly poure foorth our soules before him : and to the same purpose do we afflict our selues by the outward fast , that we might the better giue our selues to prayer : for therefore doe we abstaine from food and delights , that the sence of our want might be increased , and so our feruencie inflamed ; therefore do we abstaine from our bodily labors and worldly businesse , that we might the better attend and intend our prayer ; and therefore also do we abridge our selues of vnnecessarie sleepe , that we might watch vnto prayer . For this cause some haue called fasting , The wing of praier : because the earnestnes thereof being inflamed by fasting , it doth the more forcibly ascend before the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( sayth Basill ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Fasting sendeth vp prayer vnto heauen , being as it were a wing vnto it , to helpe it in the ascent . And to the like purpose , Chrysostome , He that prayeth with fasting hath two wings ( saith he ) namely to lift him vp from the earth . And forasmuch as this is one maine end whereunto fasting is referred , hence it is that so often we do read in the Scriptures of fasting ioyned with prayer . See Ios. 7.7 . 1. Sam. 1.10 . and 7.5.6 . 2. Sam. 12.16 . 2. Chron. 20.6 . Ezr. 8.23 . Neh. 1.4 . & 9.1.6 , &c. Psal. 35.13 . Dan. 9.3 . Ioel. 1.14 . & 2.15.17 . Ionas 3.5.8 . Math. 17.21 . Luk. 2.37 . Act. 9.9.11 . & 10.30 . & 13.3 . & 14.23 . 1. Cor. 7.5 . For as Bernard saith , Ieiu●ium orationem roborat , oratio sanctificat ieiunium : Fasting fortifieth prayer : prayer sanctifieth fasting . 38. The second thing required in prayer , is Faith : for as we are in our prayers to call vpon God in the name of Christ ; so are we to beleeue , that for Christ his sake the Lord will heare vs , and so farre forth graunt our requests as shall be most for his glorie , and our good : for howsoeuer when we fast , we are to bee humbled in our selues , mourning for our sinnes and bewailing our wants ; yet we must not so cast downe our selues , that we cast away hope , but contrariwise we are to cast our selues vpon the mercies of God in Christ : yea therefore doth God touch vs with a sence of our want , that feeling our miserie , we might flie vnto him for mercie . And therefore are we to humble our selues before God , that being cast downe in our selues , we may bee exalted in Christ. Wherefore in our fast we are so to deplore our miserie , that withall we implore the mercie of God ; being well assured , though in our selues we are vnworthy to appeare in his presence , or to lift vp our eyes to heauen , yet comming vnto him in the name of Christ , we and our prayers shall be accepted of him in his sonne . This faith is to be grounded also on the gracious promises of God made vnto vs in Christ : As namely , that whatsoeuer we shall aske the father in his name , he will giue it vnto vs , Call vpon me in the day of trouble , I will deliuer thee and thou shalt glorifie me . And more specially the Lord promiseth by his Prophet Ioel to the people of the Iewes being afflicted with a grieuous famine , That if they humbled their soules before him in fasting and prayer , he would graunt their desire . 39. And the same may be confirmed by the experience of those , who hauing vsed this exercise , haue obtained their requests at the hands of God. Call to mind the examples in the places before alledged , of Annab 1. Sa. 1. of the Israelits 1. Sam. 7 , of Iosaphat 2. Chr. 20. of Neb. cha . 1. of Daniel , chap. 9. of Ezra , who professeth his experience in this behalfe : We fasted , saith he , and besought our God for this , and he was intreated of vs. Of Esther , Mordochay and the Iewes , who ordained the fast of Purim to be celebrated yearely on the fourteenth and fifteenth day of the moneth Adar , as dayes of feasting and joy , and as perpetuall monuments of that great deliuerance which they had obtained by fasting and prayer : In which sence they are called , Verba seu document a ieiuniorum & clamoris sui , Esth. 9.31 . And for the better confirmation of our faith , let vs to this experience of Gods dealing with the faithfull , add the examples euen of Rehoboam , of Achab , and of the Niniuits : For if when the Lord had threatned destruction to Rehoboam , by Shemaiah ; to Achab , by Elias ; and to the Niniuits , by Ionas : notwithstanding by fasting and humbling themselues , Rehoboam , who with his people had forsaken the Lord ; Achab , who had sold himselfe to commit wickednesse ; and the Niniuits who being not onely aliants from God , but also the posteritie of cursed Cham , had filled heauen and earth with their transgressions , escaped that judgement which was threatned against them : how much more is this exercise to be vndertaken of all those that truly repent and beleeue in Christ , with assurance of good successe ? Feare not my little flocke ( saith our Sauiour Christ to all the faithfull ) for it is your fathers pleasure to giue you the kingdome , and therefore he will not denie you small requests , if they may bee for your good . And if the Lord hath so loued vs , as that he hath not spared his sonne , but hath giuen him for vs all ; how shall he not with him , giue vs all things also that may be expedient for vs ? He doth not thinke any thing too good or too deare for vs , who hath giuen his sonne to vs in pretium , for a ransome , and reserueth himselfe in pramium , for a reward . 40. But you will say : If our faith must bee grounded vpon the promises of God , what helpe then doth fasting affoord vnto it ? I answer , first , That fasting being commaunded and ordained of God , it is to be vndertaken with expectation of a blessing vpon his owne ordinance . And secondly , although our faith may not relie vpon the merit of our fasting ( which indeed is none ) but only on the promise of God in Christ ; yet being rightly performed , it affoordeth a good testimonie to our conscience , that the promise belongeth to vs : for although we beleeue in generall , the promises of God to be true ; yet we shall haue small comfort by them , vnlesse we can be persuaded that they belong vnto vs. And how can we persuade our selues that they belong vnto vs , if we haue not the condition implied in the promise ? As for example : The Lord hath promised to haue respect to the humble , to be neare vnto them when they call vpon him , to giue grace vnto them , and to exalt them : Likewise to them that hunger after righteousnesse , and thirst for his grace , he hath promised , that they shall be satisfied . If therefore thou wouldest apply these promises to thy selfe , thou must humble thy selfe before God , and not be lifted vp with pride : thou must hunger and thirst after the grace of God and righteousnesse of Christ , and not be full with a conceit of thine owne righteousnesse . But by fasting , our humiliation , as I haue shewed , may be furthered , and our spirituall hunger increased , and so our selues better qualified , according to the condition included in the promise : which condition if we find in our selues , then may we from the promise as it were the proposition , applied to our selues by the testimonie of our conscience , as it were the assumption , gather to our selues a comfortable conclusion . Of which comfort they bereaue themselues , who performe this exercise in an opinion of meriting thereby : for when fasting is joyned with a conceit of merit , it doth not so much humble the bodie , as puffe vp the soule , and so make it vncapable of the grace of God : for the Lord giueth grace to the humble , and he resisteth the proud . And as the blessed virgin saith , He filleth the hungrie with good things , but the rich he sendeth emptie away . 41. Another notable meanes to confirme our faith in the assurance of obtaining our sute , is to forsake our sins ( which make a separation betweene God and vs ) and to promise amendment for the time to come , which also is testified by our fast : For it is not sufficient to confesse our sinnes , if we would find mercie with God ; but also we must forsake them . And if we desire to be deliuered from the euill which doth afflict vs , and to obtaine the contrarie blessing which doth affect vs : then it behooueth vs to forsake our sinne , which is the cause of the affliction , and also an obstacle , and as it were a partition wall betwixt God and vs , to keepe his blessings from vs. Wouldest thou then haue thine affliction remooued ? remooue the cause , which is thy sinne . And if thou wouldest haue God to repent him of the euill of affliction , which he hath either threatned or inflicted , then must thou also repent of the euill of sinne , which hath merited the affliction . Now if we shall truly repent of our sinnes , and vnsainedly purpose amendment of life for the time to come , then may we persuade our selues that our preseruation and deliuerance shall be joyned with Gods glorie ; & consequently may be emboldned with better assurāce of faith , to desire the Lord to preserue & deliuer vs euen for his own glory , & for his names sake . But here , as we desire any sound cōfort , so must we deale soundly with the Lord : and not as the common practise of the most , in the time of affliction , to promise greatmatters vnto the Lord , which they haue no true purpose to performe : for this is to flie vnto God , and to go about to deceiue him with our lippes . 42. And hereby appeareth the great necessitie of joyning the practise of repentance with the exercise of prayer in our fast . And therefore fasting as it was ordained to be an helpe vnto our prayer , so also to bee both a testimonie & furtherance of our repentance , as I haue shewed . Now our repentance standeth in two things , in the eschewing of euill , and doing of good . As touching the former : abstinence from euill and ceassing from sin , is signified in our fast , by abstinence form food and delights , and by cessing from our labors : For therefore the Lord doth the rather require in our fasts the abstaining and ceassing from things in themselues lawfull , that thereby we might be admonished much more to abstaine from that which is vnlawful . In which respect , Basil calleth fasting , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a medicine to take away sinne . And Augustine , this is ( sayth he ) the profit of fasting , that whiles we fast from lawfull things , wee are admonished more and more to forbeare vnlawfull things . If therefore wee auoid things which sometimes are lawfull , let vs chiefely auoid sinnes which are neuer lawfull : if we fast from meats , much more let vs fast from sinnes : Quid prodest vacuare corpus ab escis , & animam replere peccatis ? What auaileth it to keepe the body emptie from meats , and to fill the soule with sinne ? For abstinence from things lawfull , if it be not joyned with abstinence from things vnlawfull , that is to say , if our fasting from food and other delights be not joyned with fasting from sinne , it is odious and abhominable in the sight of God. A day of rest , and not resting from sinne , the Lord cannot endure together . It is not the emptinesse of the bellie or cleannesse of the teeth , but the puritie of the foule and cleanenesse of the heart ; nor the outward rest from labour , but the spirituall rest from sinne that is acceptable vnto God : without which , the outward fast as it causeth vs to smell worse to men , according to the prouerbiall phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so maketh it vs to stinke before God. 43. It is well said of the heathen man , that we ought to fast from sinne . For as † Basill truly sayth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : true fasting is abandoning of euill . And to the like purpose others of the fathers : Chrysostome , True fasting ( sayth * he ) is abstinence from euill : and againe , † the commendation of a fast is not abstaining from meat , but auoiding of sinne . Augustine , The fasts of Christians are rather spiritually to be obserued , than carnally . Wherfore let vs principally fast from sinne . For what a thing is this , that any deceiuer should abstaine from meats which God hath created , and should grow fat with sinne ? principally therefore let our mind fast from euill : for seeing fasting is the humbling of the soule , what a thing is that , to be humbled and abated in food , and increased in sinne ? And likewise Cyrill , Wilt thou haue mee shew thee what manner of fast thou must obserue ? fast from all sinne , take no food of mallice , receiue no dainties of pleasure , inflame not thy selfe with the wine of lust , fast from bad practises , abstaine from euill speeches , containe thy selfe from wicked thoughts : such a fast pleaseth God. But these testimonies of men were of little weight , if the Lord himselfe did not auouch the same truth . See therefore Esay 58. and Zach. 7. where the Lord rejecteth the fasts of the Iewes , because whiles they fasted and forbare their food , they did not forbeare their sinnes . We must therefore remember when we obserue a fast , and consecrate a Sabbath of humiliation vnto the Lord , that we turne away our foot , that is , our affections from doing our owne will therein : neither must we follow our owne waies , nor seeke our owne delights , nor speake a vaine word . 44. And as we are to abstaine from all sinne in generall : so especially from those wherein we haue chiefly offended , and haue thereby prouoked the Lord either to shake his rod at vs , or else to correct vs therewith . For they being the cause of the judgement , must be remoued away , if we would haue the judgement it selfe remoued . And therefore the Niniuits , when they proclaimed a fast , gaue in charge , that euery one should turne from his euill way and from that violence ( for that was the crying sinne of the Niniuits ) which was in their hand . And when God saw their workes , that they turned from their euill waies , he also repented of the euill that he had said that he would doe vnto them , that is to say , he did it not . And we must so abstaine from our sinnes , as that we may not seeme to haue laid them aside for a day or two , but to haue cast them off for euer . For that is not the fast which the Lord hath chosen , that a man should afflict his soule for a day , and hang downe his head like a bullrush . For as the sonne of Syrach sayth , He that washeth himselfe because of a dead bodie , and toucheth it againe , what auaileth his washing ? so it is with a man that fasteth for his sins , and committeth them again : who will heare his prayer , or what doth his fasting helpe him ? 45. But for as much as Augustine saith , It is but a slender fast to abstaine onely from sinne , vnlesse we also adde good workes : therefore wee must know it is our dutie , especially on the day of the fast , not only to eschew euill , but also for the present to be exercised in well doing : and for the time to come to purpose and to promise amendement . The duties wherin we are to be exercised , are both the duties of pietie and religion towards God , which in the time of the fast are to be performed in a speciall manner : and also the duties of loue and mercie towards our brethren ; as to execute true judgement , to shew mercie and compassion euery man to his brother . For is not this the fasting that I haue chosen ( sayth the Lord ) to loose the bands of wickednes , to take off the heauie burthens , and to let the oppressed goe free , and that ye breake euery yoke ? Among the rest , the dutie of almes-giuing and relieuing the poore is commended vnto vs , as it followeth in the Prophet : Is it not to deale the bread to the hungry , and that thou bring the poore that wander , vnto thine house ? When thou seest the naked , that thou couer him , and hide not thy selfe from thine owne flesh , for so he calleth thy poore brother . Then shall thy light breake forth , &c. then shalt thou call , and the Lord will answere , thou shalt crie , and be will say , here am I. If thou takest away from the middest of thee the yoke , the putting foorth of the finger ( whereby is meant euen the least injuries ) and wicked speaking : if thou poure out thy soule to the hungry ( that is , if with the bowels of compassion thou doest relieue his need freely and chearefully ) and refresh the troubled soule , then shall thy light spring out in the darkenesse , and thy darkenesse shall be as the noone day : that is , thine aduersitie and affliction shall be turned into peace and prosperitie . 46. Wherefore it hath beene and is the custome of the godly in the time of their fasts , by doing workes of mercie and giuing almes , to relieue the poore . For as our Sauiour hath joyned the doctrine of these three together , almes , prayer , and fasting ; so must we after the example of Cornelius joyne them in practise . For as the Lord hath promised to shew mercie to the mercifull , and to answere their crie : so on the other side , he that stoppeth his eare at the crying of the poore , himselfe shall crie and not be heard . And surely , vnlesse we will fast for sparing , after the manner of niggards , who will be glad of so good a pretence to spare from their bellies , & to depriue their families of their ordinarie allowance , for the increase of their worldly estate ; wee ought to giue so much to the poore , as by our abstinence is saued : Vt ieiunium tuum ( saith Ierome ) non sit lucrum marsupij , sed saturitas animae ; that thy fast be not the gain of thy purse , but the saturitie of thy soule . For as Augustine sayth , Then are our fasts acceptable to God , when as they , whom need doth force to fast , are refreshed by vs. And againe , Ieiunium tuum te castiget , sed laetificet alterum : Let thy fasting chastise thee , but let it comfort another . So fast , that thou mayest be glad that thou hast dined in another that eateth by that meanes , for the Lord loueth a chearefull giuer : for when a poore man eateth of thine allowance , in him Christ , who affirmeth himselfe to be hungry in his poore members , doth dine . And elsewhere , Accipiat esuriens Christus , quod ieiunans minus accepit Christianus . Let Christ , being hungrie in his poore members , receiue that which the fasting Christian hath spared . Castigatio volentis , fiat sustentatio non habentis : Let the chastisement of him that hath and is willing to forbeare , be the sustenance of him that hath not and faine would eat . And to conclude , Cyrill , In a certaine booke ( sayth he ) we find it said of the Apostles , Blessed is hee who fasteth to that end , that he may feed the poore . 47. And as we are thus for the present to be exercised , so for the time to come we must vnfainedly purpose and faithfully promise amendement , in performing duties heretofore omitted , and in eschewing sinnes heretofore committed . And to this purpose it shall bee needfull for the better setling of our resolution , to bind our selues by a solemne vow , and with the Iewes in the booke of Nehemiah to put our seales vnto it , that so we may impose a necessitie vpon our selues of well doing : and we are to know , that it is a happie necessitie which forceth vs to better things . The necessitie of this vnfained purpose to be had in this exercise , is euident : because without it wee remaine in our impenitencie . And being impenitent sinners , the Lord will not heare vs : as the Lord threatened the impenitent Iewes , When they fast ( sayth he ) I will not heare their crie , Ierem. 14. And therefore vnlesse wee repent of our sinnes , and resolue to amend ; this exercise , which wee ( being suters ) vndertake for the obtaining of our sute , is performed of vs in vaine . For this wee are to know & to be assured of , That the Lord heareth not impenitent sinners . Wherefore true is that saying , though of an Apocryphall booke : Prayer is good , with fasting , almes , and righteousnesse . 48. And thus we haue heard what the religious fast is , and the parts also wherein it doth consist . Now we are to consider the sorts of it : for the religious fast is either priuat , or publicke . The priuat fast , is that which is obserued priuatly : as the fast of some one man , or of a priuat familie . And this is to be vndertaken either for priuat , or publicke causes : for priuat , concerning either our selues and those that belong to vs ; so fasted Annah , 1. Sam. 1. Cornelius , Act. 10. Dauid , 2. Sam. 12 : or others , as Dauid for those that prooued his enemies : and Darius ( though an heathen ) for Daniell , when he was cast into the Lyons den . But we are to fast priuatly , not onely vpon priuat occasions , but much more vpon publicke causes . For as it is the dutie of the faithfull , priuatly to mourne for publicke calamities and common corruptions , which ordinarily are the fore runners of common calamities : so also they may fast therefore . And such was the fast of Nehemiah , chap. 1. and of Daniel , chap. 9. In priuat fasts our Sauiour Christ requireth that they be so secretly performed , as that vnto men we may not seeme to fast , but onely to our heauenly father , who seeing in secret , will reward vs openly . And for as much as the day of the fast hath the nature of a Sabbath , wherein we are to cease from bodily labors and worldly businesse : therefore those which bee vnder the gouernment of others , as wiues , children , and seruants , may not take vpon them to obserue a fast on a working day , without the leaue and liking of their gouernours . 49. The publicke fast is that , which being vpon publicke cause , by publicke authoritie proclaimed before the Lord , is both publickly and priuatly to be sanctified of all as a Sabbath of humiliation vnto the Lord. In which definition there are foure things to bee obserued : first , who are to appoint the publicke fast ; secondly , vpon what cause ; thirdly , who are to obserue it ; fourthly , how . As touching the first : 1 The appointment of publicke fasts appertaineth to those who haue publicke authoritie to call the people together to the publicke worship of God , and to cause them to cease from their bodily labors and worldly affairs : as appeareth in the examples of publicke fasts recorded in the word of God : as 2. Chron. 20.3 . Ion. 3.7 . 1. Sam. 7.5 . Ezr. 8.21 . Ioel 1.14 . And this they are to doe by proclaiming of the fast , that is , both by giuing publicke notice of it , and also by charging all men to assemble themselues at the time appointed , to obserue it ; according to the direction of the holy ghost by the Prophet Ioel : Blow the trumpet in Sion , sanctifie a fast , that is , by your proclamation ( which is meant by sounding the trumpet ) appoint a fast to be sanctified , proclaime a day of rest , or Sabbath of humiliation , assemble the people , &c. And here we are to obserue that which is further added out of Ierem. 36. that this fast is to be proclaimed before the Lord , that both they which haue authoritie , doe proclaime it not in any wicked or worldly respect , but in vprightnesse of heart , as before the Lord : and also that those who are to obserue it , assemble themselues as before the Lord , to sanctifie a fast vnto him . 2 50. The next thing to be considered , is the cause whereupon the fast is to be proclaimed : that when there is just cause , those which are in authority may take knowledge of their dutie in this behalfe . And that is ( as I haue generally noted before ) when we haue some important and vrgent occasion to become humble and earnest suters vnto the Lord , either for the obtaining of some speciall and publicke blessing , or for the remoouing of some publicke euill : and this either for our selues , or for other churches of Christ. As for example , when some publike matter of great importance is to be attempted , then , as we haue extraordinarie occasion to craue the blessing of God vpon vs , so also we haue just cause to fast . Consider to this purpose the examples of Ezra , chap. 8. and of the faithfull in the primitiue Church , Act. 13. and 14. both which being to craue the blessing of God ; the former vpon their voyage towards Ierusalem after their captiuitie ; the latter vpon the ministerie of his seruants whom they either ordained or sent forth to the worke of their ministerie , commended their sute vnto the Lord by publicke fasting and prayer . Which examples may be a sufficient direction for appointing publicke fasts , vpon occasions of no lesse importance . In the hystorie of the Kings it appeareth to haue beene the custome of the Israelits ( though that practise was monstrously abused by Iezabell ) that publicke matters of importance should bee enterprised with a fast . 2 91. As touching publicke euils , they be either publicke sinnes , or publicke judgements of God for sinne . For if the people of God haue committed some common or publicke sinne , and thereby haue prouoked the Lord to wrath and indignation ( as indeed when we sinne , he is angry ) then it behoueth them to judge themselues , if they would not bee judged of the Lord , and by humbling themselues before the Lord in fasting and prayer , to appease his anger , and to preuent his judgements . The people of Israel , when many of them had sinned by idolatrie , and by reason of their sinne stood in feare of the Philistims : the Prophet Samuell assembleth them together to Mizpeh , where they solemnized a fast , and pouring forth water before the Lord , acknowledged and bewayled their sinne . Likewise , when many of the Iewes , who were returned from captiuitie , had mingled themselues in mariage with the heathen people of the land , contrary to the commaundement of God , they humbled themselues before the Lord in a publicke and solemne fast . If wee therefore would auoid the judgements of God as they did , wee must follow the example of their repentance , when we haue not beene behind them in sinne . But if it please the Lord to manifest his wrath , either by threatening his judgements , or by inflicting them , then doth the Lord as it were call vs to this exercise . Now the Lord threateneth his judgements , first , by his Prophets and ministers , as by Ionas against the Niniuits , whereupon they fasted ; secondly , by some manifest tokens of his wrath , as by earthquakes and other prodigious signes , whereby the auncient Romans being also Gentiles , haue beene mooued to proclaime publicke fasts : thirdly , by giuing vs notice of some imminent danger ; as when we heare of an open inuasion intended by forraine enemies , which consideration mooued Iosaphat to proclaime a fast : or vnderstand of some more secret plot or conspiracie , against the Church , the prince , or state , such as was the conspiracie of Haman against the people of the Iewes , for the disappointing whereof the Iewes did fast . If therfore the Lord do in like sort threaten vs , & as it were shake his rod ouer vs : we must prepare our selues to meet our God and to turne vnto him by repentance , with fasting and prayer . 52. And if judgements threatened should mooue vs to fast , how much more are wee bound to humble our selues vnder the mightie hand of God , when it is vpon vs , scourging and afflicting vs for our sinnes ? As for example , when the Lord sendeth any of the publicke messengers of his wrath , as the sword , famine , pestilence , captiuitie . The ten tribes after two discomfitures receiued at the hands of the Benjamits , wherein fortie thousand of them were slaine , humbled themselues before the Lord by fasting and prayer . The Prophet Ioel , when the Lord sent a grieuous famine vpon the land , earnestly exhorted the Iewes in the name of the Lord , to turne vnto him with all their heart , with fasting , with weeping and mourning , &c. Likewise for the time of pestilence as well as of famine , Salomon giueth direction , that men should humble themselues before the Lord. Which course his father Dauid had taken , when the Lord sent the pestilence amōg the people of Israel : which judgement was occasioned by his numbering of them , but caused by their owne sins . Moses also , when the plague was begun among the people of Israel for their murmuring , he commaundeth Aaron to take his Censer , and putting therein incense , to go among the people , and to make an attonement for them : which Aaron hauing done , and standing betwixt the dead and them that were aliue , the plague ceased . Which doth teach vs , that the meanes to pacifie the wrath of God , and to remooue the plague , is to offer vp our heartie prayers vnto the Lord , signified by incense , in the name and mediation of Christ our high priest , who standing before the altar with his golden Censer , perfumeth the prayers of the faithfull with the odours of his owne sacrifice , and maketh them acceptable vnto God. And for the better humbling of our selues in prayer , and testifying of our repentance , it is very needfull , that as in all other publick calamities , so in this of the pestilence , we vndertake this exercise of fasting . Onely this we are to be admonished of , That in places of infection , the vtter abstinence from food is not so precisely to be vrged , but that the people may , yea ought to take something before they come abroad , as a preseruatiue against infection . 53. Lastly , for the time of captiuitie , we haue the example of the Iewes , who during their captiuitie in Babylon , obserued foure fasts in the yeare : the first in the tenth moneth , because on the tenth day of that moneth Nabuchadnezar with his armies began to besiege Ierusalem : the second , in the fourth moneth , because on the ninth day of that moneth , king Zedekiah and the men of warre flying out of the citie of Ierusalem , were taken by the Chaldeans : the third , in the fift moneth , because on the tenth day of that moneth the temple was ouerthrown , and the citie sacked : the fourth in the seuenth moneth , because therein Gedaliah , together with the Iewes and Chaldeans , who were at Mispeh were slaine ; whereupon , the rest of the Iewes who were left , flying into Aegypt for feare of the Chaldees , there was an vtter desolation in the land . These fasts they took vpon them to obserue during their captiuitie , that therein they calling to mind the former judgements of God , as it were in foure degrees for their sinnes , they might the better be humbled to implore the mercie of God for the time to come . But when as these fasts by long custome grew ordinarie , and many of the Iewes obserued them for custome rather than conscience ( insomuch that they thought this custome was to be obserued after their deliuerance frō captiuitie , the cause of their mourning and consequently of their fasting being taken away , and accordingly mooued that question , Zach. 7 : ) the Lord , as he reprooueth their former hypocrisie , in resting in the outward fast without repentance ; so he promiseth them for the time to come , that if they would truly repent , and walke in the obedience of his wayes , their daies of fasting and mourning should be turned into daies of feasting and joy . 54. From whence we are to obserue , that if we according to the examples of the faithfull in the scriptures , shall in the time of our distresse turne vnto the Lord with all our hearts , and with fasting and prayer humble our selues before him , the Lord will take away the cause of our mourning , and turne our fasts into feasts . The which I speake not as though this exercise had been altogether neglected among vs : For to Gods glorie , and to the stopping of our aduersaries mouths , the Papists ( who know not what the true exercise of fasting meaneth ) it is to be acknowledged , that howsoeuer we haue not beene so frequent in this exercise as were to be wished , yet notwithstanding vpon diuerse publick occasions , there haue beene publick fasts obserued and solemnized among vs , with good and happie successe . As for example , in the time of the great plague , Anno 1563 : after the great earthquake , Anno 1579 : after intelligence had of the Spanish inuasion , Anno 1588 : in the time of the famine , Anno 1596 , and 1597 : and now of late in this time of the pestilence , Anno 1603. Besides the priuat and secret fasting of the faithfull , as it hath pleased God to mooue them either by priuat or publicke occasions . 3 55. The third thing to be obserued , are the persons : who , when a publicke fast is proclaimed , are to obserue it . The Prophet Ioel , besides those of yeares appointeth , that the children , euen those that sucke the breasts , should be assembled to the fast . And the Niniuits proclamation for obseruing the fast , was extended not onely to all men , women and children , but also to their cattell . The reason whereof was twofold : first , that the pitifull sight and lamentable crie of the children and cattell might encrease their sorrow : and secondly , that they might be brought to a deeper sight , and more serious acknowledgement of the heinousnesse of their sinne , which had pulled vpon them such an vniuersall judgement of God , as should not onely afflict themselues , but also extend to the very infants , yea and to the bruit beasts . But this practise is to bee reckoned among the ceremonies which in those times were vsed to augment their sorrow and increase the sence of their sinne , and is no more to be imitated of vs than their sitting in the ashes , the renting of their cloths , their girding of themselues with sackcloth , their putting of earth vpon their heads , and such like : among vs , the Lord requireth no more to obserue the outward fast , than such as by reason of their vnderstanding and discretion , may the better be fitted thereby to humble themselues before him in this solemne exercise of prayer and repentance : For the outward fast obserued ( as it is ordinarily among the Papists ) without any exercise of religion concurring therewith , is nothing worth . But to all those that are come to yeares of discretion , and are exempted by some present necessitie , is the equitie of that law to be extended , Leui. 23. Euerie person that humbleth not himselfe on the Sabbath of humiliation , shall euen be cut off from his people . 56. There remaineth the fourth and last thing , 4 viz. how the publicke fast is to be obserued . And this also I signified in the definition , when I sayd , it is to be sanctified both publickly and priuatly , as a Sabbath of humiliation . Where three things are to bee noted : for first , when as I say it is to be obserued as a Sabbath ( which before hath bene proued ) we are to vnderstand that therein a double rest is required : the one outward , from bodily labours and worldly businesse ; the other inward , from sinne . And contrariwise , that the profanation of this Sabbath is condemned , whether it be by neglecting the outward rest , and imploying the time in bodily labours and worldly affaires ; or else by abusing our rest , either to idlenesse , or to vanitie , or to sinne : To idlenesse , when men resting in the outward rest , imagining that nothing else is required at their hands , do nothing , and by doing nothing they do euill ; as appeareth by the disjunction included in that question of our Sauiour Christ , Luke 6 , Is it lawfull on the Sabbath dayes to do good , or to do euill ? Whereby our Sauiour plainly signifieth , that if we do not good on the Sabbath day , we do euill . To vanitie , when as men giue themselues to sports and pastimes : for if that be vnlawfull on the ordinarie Sabbath , much more is it vnseasonable on the Sabbath of humiliation . Lastly , to sinne , for if the workes of our lawfull callings be forbidden on the Sabbath , much more the workes of darknes : whereunto whosoeuer addicteth himselfe on the day of the fast , he celebrateth a Sabbath to Sathan , and not vnto the Lord. 2 Againe , whereas I said it is to be obserued as a Sabbath of humiliation , we learne , that we are therein to abstaine not onely from labours , as on the ordinarie Sabbath ; but also from food , from exercise of sleepe , from brauerie in apparell , and from all worldly delights , &c. 3 57. Thirdly , whereas I add that it is to bee sanctified both publickly and priuatly as a Sabbath of humiliation : I signifie , that not onely rest is required , but also an holy rest ; and not onely the outward fast , but much more the spiritual exercise of prayer and repentance . And that this sanctificatiō of the day of the fast ( which standeth in vsing the meanes of sanctification ) is partly publicke , and partly priuat . The publick , is in the assembly : for this , as euerie other Sabbath , is a day of an holy assembly , Leuit. 23.27 , Ioel. 2.15.16 . Here therefore we are to consider the office of the ministers , who are the chiefe actors in the publicke sanctification of this , and euerie Sabbath ; and the dutie of the people . The office of the minister is noted in generall termes , Acts 13.2 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they performed the publicke function of their ministerie vnto the Lord and fasted : more specially Neb. 9 , where they are noted to haue read and preached the word of God ( as before chap. 8. ) and that foure times , and so oft also to haue called vpon the name of the Lord-Likewise Ierem. 36 , when Ieremie being shut vp , could not go into the house of the Lord , he sendeth Barach with a booke written from his mouth : wherein were specified the judgements of God threatned against the Iewes , that he reading it in the audience of the people vpon the day of the fast , they might be brought to a serious humbling of themselues in prayer , and to vnfained repentance . The dutie therefore of the ministers is , to stirre vp themselues in a more than ordinarie measure of zeale to discharge their ministerie , both in preaching the word of God , and also in prayer . In preaching , that it may bee through the blessing of God a powerfull meanes to worke in the people those things which in this spirituall exercise are required , viz. humiliation , prayer with feruencie and faith , and repentance . In praying , that it may be an effectuall meanes in and through the mediation of Christ our Sauiour , and auaileable with the Lord , for the remouing of those euils , and for the bestowing of those good things for which this exercise is vndertaken . 58. The dutie of the people is , first , to bee present at publick assembly : for if we will sanctifie a Sabbath vnto the Lord , we must reuerence his sanctuarie : where , as the Lord hath promised his presence , so he requireth ours . And for this cause , as I sayd before , this and euerie other Sabbath is appointed of the Lord to be an holy conuocation : We must therefore take heed that we absent not our selues without very just and necessarie occasion , lest we may seeme either secretly to neglect , or prophanely to contemne the presence of Christ , the gathering together of the Saints , the publicke worship and seruice of God , the call of the holy Ghost , the meanes of our saluation , the publicke occasion of the fast ; as though neither the publicke judgement nor the common good did concerne vs. But it is to little purpose to be present in the publicke assembly , vnlesse we joyne together with the assembly in the sincere worship of God. That being assembled together in the name of Christ , we may as it were with one consent call vpon God , and heare his word : praying with humilitie , in respect of our own vnworthinesse , with reuerence of Gods majestie , in sence of our wants , with sorrow for our sins , with earnest desire to haue our wants supplied , our sins remitted , and the judgemēts of God remoued , with faith & assurance to find help to obtaine mercie in cōuenient time , with promise & purpose to amend our liues : that in sinceritie and truth we may subscribe to the prayer of the Church , and say Amen . Hearing also the word , with reuerence , with attention , with faith , with desire to profit , with purpose to practise , with submission to euery part thereof : In a word , so hearing the word of God , as in this our present sute , we desire to be heard . Vnto these duties of religion and meanes of sanctification , we are to joyne a publicke dutie of charitie , as a worke of sanctification : for it is and hath bene a laudable custome of the Church of God , that in publicke fasts there should be publicke collection made for the releefe of the poore . 59. But we are not onely publickly to sanctifie the day of the fast , but also priuatly : both by vsing meanes of sanctification , and also by doing workes of sanctification . The meanes are especially meditation & prayer : which are to be vsed both with reference to the publicke sanctification ; and that not onely before , to prepare and fit our selues for the profitable and sauing vse of the meanes ( which Daniel calleth the setting of his face , and the setling of his mind to seeke the Lord , ) but also after , to fit and apply the meanes to our vse : and besides , as priuat meanes by themselues , without reference to the publicke . The workes of sanctification are the duties of repentance , whereof I spake before ; but especially the workes of mercie and charitie , for with such sacrifices God is pleased . 60. Wherefore the day of the fast is to bee obser●ed and sanctified as a Sabbath of humiliation , not onely by outward abstinence & rest , but also by vsing the meanes , and doing the workes of sanctification both publickly & priuatly , spending the whole day besides the publicke sanctification , and the time which is to bee spent in our preparation before , and in our meditation afterwards , in the priuat means of sanctification , as reading , meditation , prayer ; & in the priuat works of sanctification , as the duties of repentance towards God , and the workes of mercy and charitie towards our brethren . Which course whosoeuer shal take in sanctifying a fast vnto the Lord , he shal be sure to obtaine at the hāds of God , either that particular request for which he is an humble sutor vnto the Lord , or that which is better : the Lord alwayes hearing his children thus suing vnto him , and granting their requests , as shall be most for his glory and their singuler good . 61. HAuing thus set downe the doctrine of fasts according to the rule of Gods word and practise of ours and other reformed churches , we are now to take a briefe view of the Popish fast : that it may euidently appeare how little cause they haue with the Pharisey to despise others , who doe not fast as they do . And first as touching their morall and chast fast , wherby they would seeme to chastise their bodies , and to keepe them vnder , that they some not out lust : they shew themselues vnskilfull Phisitians , who prescribe this medicine to all indifferently , as well to those who need it not , as to those who do : For as medicines are not good but when they are necessarie ; so this Phisicke where it is not needfull , is hurtfull ; and where it doth no good for the obseruation of the seuenth commaundement , it is many times a transgression of the sixt . For those who liuing single and haue the gist of continencie , as also those who may lawfully vse in mariage the remedie which God hath ordained against lust , to them daily sobrietie and temperance in diet is needfull , but often fasting euerie weeke is hurtfull and pernicious : to such , an ordinarie fast imposed for keeping their bodies chast , is like a new peece of cloth set vpon an old garment , which impaireth the garment , and maketh the rent much worse . And it is against reason , that because their Abbie-lubbers and pampered clergie ( who hauing vowed to liue single , though they be neuer so incontinent , and liuing in such idlenesse and and belly-cheere ordinarily , as that no true fasting at times would suffice to keepe them chast , ) had need to fast oftener than the Pharisey , who fasted twice a weeke : that therefore others , which liue painefully in their callings , and chastly either in single life or mariage , should be bound to the like obseruation of fasts ; many of them needing rather kitchen-phisicke and cordials to comfort them , than fastings and vacuations to keepe them downe . 62. But indeed their fasting is but one of their hypocriticall pretences of their not intended chastitie : for as if flesh and whit-meats were the onely prouokers of lust , they forbid all vse thereof in the time of their fast , but permit a fulnesse of all other food : whereas not onely some other kinds of food in respect of the qualitie , but also any other kind almost in a greater quantity , is a greater enemie to chastitie than the moderat vse of flesh or whit-meats . Nay that which were strange ( if they meant seriously ) they permit in their fasts the free vse of wine & the strongest drinks , than which , nothing is more forcible to inflame men with lust , and that not onely at their mea● in the middle of the day , but also in the mornings & euenings . And besides this , the richer sort among them may truly be said to forbeare the grosser diet , that they may feed vpon more costly and delicat dainties , and as August●ne saith in the like case , Corpori suo magis commutasse , quam subtraxisse ciborum abundantiam videntur : For besides their drinking in the morning , and their supper at noone , wherein commonly they pamper themselues with diuers kinds of broths , and great varietie of fishes , with wanton sauces to prouoke their appetit , and strongest wines to helpe their digestion , and choisest dainties to make vp their meele withall ; they haue also a banquet in the euening , which may not be called a supper , but a collation , wherein with wine and spiced breads , they haue raysins , almonds and figges , marmalade and suckets , with many other confections and junketting dishes . So that of the Popish fast it may most truly bee sayd , that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not fasting , but feasting . As for the vulgar sort of Papists , their vsuall manner is , either on the day before their fast so to pamper themselues , as that the day of the fast ( though they fasted indeed ) would be scarce sufficient to digest their former repletion : or else at their meele which they take at noone on the day of their fast , so to gorge themselues , that their drinking or collation in the euening may seeme altogether superfluous . Wherfore to them may be applied that censure of Augustine , Tantum capiunt manducando , quantum digerere non susficiunt ieiunando : They take so much in eating , as they cannot digest by fasting . But looke how they chastise their bodies in their fasting , such commonly is their chastitie : Let the stewes permitted among them as necessarie euils , and the huge number of bastards begotten where the Romish religion is professed , and these Popish fasts obserued , be witnesse . 63. But come we to their irreligious fast , which they doubt not to call a worship of God. Howbeit first , it is meerely externall , neither is it joyned with any extraordinarie exercise of prayer or repentance among them : and therefore is of no value in the sight of God. And secondly , although it be nothing but an outward exercise , yet there is not all in it which is required in the outward fast : For in their fast is not required abstinence either from other delights , or yet from labours and worldly businesse , but onely from food . And thirdly , not from all food but only from flesh , egs and whit-meat . as though it were a more holy thing to eat fish than flesh , oyle than butter , broths , jellies , leaches , marmalade , sucket , and such like , than egs , milke , butter and cheese , And if in their fasting , mourning were required , according to the doctrine and examples of the holy Scripture , the vse of wine and strong drinks which is permitted among thē , wold be vnseasonable : For wine maketh glad the hart of man , & is giuen to the sorowfull to expel grief . Neither is their fast from euen to euen , according to the rules & examples mentioned in the holy Scripture . They confesse indeed , that fasting is an abstinence from all food vntill the euening : yea Bellarmine teacheth , that it is not sufficient to a fast , that a man eat but one meele in the day , vnlesse his meele be so late , as that it may be called a supper , and not a dinner : and withall professeth , that it is a thing neuer heard of , that any fast should bee dissolued before the ninth houre , which is three a clocke after noone : For they say , in Lent they may not eat before euening , and at other times not before three a clock . But the receiued custome of the Church of Rome , which Bellarmine with flat contradiction to those former assertions doth defend , is to take their meele either at noone or before : besides some bread and drinke in the morning , and their drinking or collation in the euening . And because by their canons they may not in Lent go to supper before their euening seruice be ended : they do therfore dispatch their euening prayer in the morning , that they may be at supper by noone . But indeed both in Lent and other times , their suppers which should be in the euening at the end of the fast , are turned into dinners . And therefore whatsoeuer they pretend to the contrarie , their fast standeth wholly in choise of meats , and abstinence from flesh and whit-meats . Durandus saith , because the Pope & Cardinals , and Prelats , and other religious men when they fast , do eat at the sixt houre , that is , at noone ; therfore custome doth wholly excuse all others . 64. Againe , their fasts are statarie , and obserued at set times . Wherefore as they are seldome or neuer vnderdertaken vpon any speciall occasion , so are they for the most part vnseasonable , and consequently hurtfull , euen as new wine in old vessels : and yet imposed vpon all , vnder the penaltie and guilt of mortall sinne . If any man object that the same times are obserued among vs : I answer , that it is not a fast which is obserued among vs at those set times , but an abstinence only from flesh in a ciuile respect , viz. that fish and other meats might bee vsed and spent as well as flesh : and that flesh being spared and forborne at such times , might be the more plentifull , and consequently the more cheape . And further , they are also superstitious , standing in the prohibition of meat for religion sake , which is a doctrine of diuels . And so far are they gone in this superstition , as that in their times of fasting , they seeme to place the top of holinesse in abstinence from meats forbidden , and the height of iniquitie in eating flesh : for , to eat one mor●ell of flesh in Lent is a greater sinne and more sharply punished among them , than not onely drunkennesse or gluttonie in other meats , but also than whordome or idolatrie , to say no more . Lastly , whereas their fast being a more externall fast , and yet but a mock-fast in respect of a true outward fast ; is notwithstanding by them obtruded vpon the Lord , not onely as his solemne worship , but also as a worke satisfactorie for their sinnes , and meritorious of eternall life : it it is sacrilegious , blasphemous , abhominable , and in a word , Antichristian . And so I leaue them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE SECOND TREATISE : OF HOLIE INVOCATION ON GODS NAME . Psalme 50.15 . And call vpon me in the day of trouble : I will deliuer thee and thou shalt glorifie me . THIS Psalme ( as some of the learned judge ) was written by Dauid , at what time the Angell of God ( after the three yeares famine , and three dayes pestilence , mentioned 1. Chron. 21. & 22. ) had shewed vnto him the place which the Lord did chuse for his worship and seruice : For after that place was once knowne and prepared for Gods worship , the lawes concerning sacrifices , and the whole worship of God , were more accuratly and fully to be obserued and kept , as appeareth Deut. 12. But forasmuch as the greatest part of the Israelits did rest in the performance of the externall and ceremoniall worship , as though that in it selfe were acceptable to God : the Lord therefore reasoneth with his people concerning his worship , from the 7. verse to the 16 , teaching and enforming them , That howsoeuer he had ordained lawes concerning sacrifices , which now were more precisely to be kept ; yet that he neither required nor esteemed the externall sacrifices in or for themselues , but that there are certaine other sacrifices which he farre preferreth before those sacrifices of the law : and those are , the sacrifice of praise , verse fourteene ; and the sacrifice of a broken and contrit heart , poured forth before the Lord in hartie and earnest prayer , verse fifteene . For we may not thinke that the Lord did wholly condemne sacrifices which himselfe had commanded , but so farre forth as men rested in them , as though they in themselues did please him . For if they were rightly and duly offered , namely to testifie the parties humiliation for his sinne , and the acknowledgement of his guilt , which was signified by laying his hand on the head of his sacrifice ; secondly , to signifie his faith in the all-sufficient sacrifice of Christ , figured by that legall sacrifice ; and thirdly , to be an obligation for the sacrificing of himselfe vnto God in all thankfull obedience ; they were so acceptable vnto God , that they are called the sacrifices of righteousnesse . Neither doth he simply and absolutly reject outward sacrifices , but in comparison of those other sacrifices of praise and prayer , in respect whereof hee would haue his temple ( wherein alone the sacrifices were offered , ) to be called the house of prayer : and thus these places of Scripture are to be vnderstood , Ierem. 7.22.23 , Psal. 51.16.17 , Hos. 6.6 , to wit , comparatiuely ; according to that of Samuel , 1. Sam. 15.22 , Hath the Lord as great pleasure in burnt offerings and sacrifices , as when the voyce of the Lord is obeyed ? behold , to obey is better then sacrifice , and to hearken is better then the fat of rammes . Out of this context therefore and coherence of these words with the former , we may for our encouragement and stirring vp our selues to the performance of these duties of inuocatiō , obserue , That the calues of our lips , as Hosea calleth the sacrifices of praise , are preferred before the sacrifices of Buls : and the sacrifice of an afflicted soule poured forth before the Lord in prayer , before the sacrifices of the law . But now let vs come to the words themselues , which may be diuided into two parts : a precept , and a promise . The precept , enioyneth the faithfull to call vpon God in the time of trouble : wherein foure things are to bee considered . 1 The first is the person to whom this precept is directed , namely the faithfull man : as appeareth not onely by the 5. and 7. verses , but especially by the words which immediatly follow this text , vers . 16. But vnto the wicked saith God , &c. Which plainely shew the words of this text not to bee directed to the wicked , but onely to the godly . Whereas therefore the Lord commaundeth the faithfull to call vpon him in the time of trouble , we gather , that the godly haue their times of trouble , and that it is the lot of the faithfull to be vnder the crosse , and to bee exercised with affliction : as the Scriptures elsewhere doe testifie . Ioh. 16.20 . You shall mourne ( saith our Sauiour Christ to the faithfull ) and the world shall reioyce : you shall sorrow , but your sorrow shall be turned into ioy . Act. 14.22 . Through manifold afflictions we must enter into the kingdome of God. 2. Tim. 3.12 . All that will liue godly in Christ Iesus ▪ shall suffer persecution . This therefore our Sauiour Christ said , to all ( that none should think himselfe exempted ) if any man will come after me , let him deny himselfe , and take vp his crosse day by day and follow me . For whom the Lord loueth he chasteneth , and he scourgeth euery sonne that hee receiueth . Here therefore first the godly are taught patiently and chearfully to beare their crosse , because no strange thing happeneth to them , but that which is common to all the faithfull . Yea the sufferings of the godly , are the sufferings of the body of Christ , yea of Christ himselfe . For such is the communion of Saintes , that when the godly are afflicted , with them both Christ himselfe and the church also which is his body , doth suffer . Secondly , those which are not afflicted , are taught , not to be hasty ( as many are ) in censuring and judging those who are in affliction , as though they were wicked men or hypocrits . Which was a foule ouersight in the three friends of Iob : who condēned him to be an hypocrit , because God had so grieuously afflicted him . And herein those curious persons did offend , which we mentioned Luk. 13. for they supposed that those Galileans , whose bloud Pilat mingled with their sacrifices , were grieuous sinners in comparison of themselues . In like sort , the Barbarians , when they saw the viper light on the Apostles hand , They said among themselues , surely this man is a murtherer , whom , though he had escaped the se● , yet vengeance hath not suffered to liue . The vse then which we are to make of Gods judgements vpon others , is in steed of censuring them , to judge our selues ; and by the example of Gods correction vpon them , if we will not be like to Balthasar , our selues to learne repentance . For if we in this time of the plague shall take occasion by the judgement of God vpon others , to thinke better of our selues and worse of them , we may feare least that sentence of our Sauiour may worthily bee applied to vs : Doe you thinke , that they which are visited are greater sinners than those commonly are which escape the plague ? I tell you nay , but except you amend your liues , you shall all likewise perish . Neither let the Papists or Atheists thinke the worse of that religion which is professed among vs ▪ because the hand of God is vpon vs : for as Peter sayth , Iudgement beginneth at the house of God. And those sinnes which the Lord seemeth to winke at , or to passe ouer in others , he will not suffer to goe vncorrected in his children . Which course the Lord taketh with his children , both in respect of his glorie , and their good : for if the Lord should spare them , hauing committed some open sinne , the enemies of God would be readie to object , that God were a fauourer of such offences , and that such sinnes were the fruits of that religion which his seruants professe . But in respect of their good also the Lord correcteth his owne children sometimes , when he seemeth to spare the wicked , least with the wicked they should goe on in their sinnes , to their destruction . As the Apostle sayth , When we are iudged , we are chastified of the Lord , that wee should not bee condemned with the world . Thirdly , from this doctrine let Atheists and Papists , and all other wicked persons receiue this terror : for if the Lord doth correct his owne deare children with whom he is reconciled in Christ , how shall his enemies thinke to escape , who haue no part in Christ ? For as Peter sayth , The time is , that iudgement hath begun at the house of God. But if it begin with vs , what shall be the end of those who obey not the Gospell of God ? And if the righteous scarcely be preserued , where shall the vngodly and the sinner appeare ? Behold ( sayth Salomon ) the righteous shall be recompenced , that is , corrected , in the earth ; how much more the wicked and the sinner ? 2. Wee haue heard that it is the lot of the righteous to be afflicted in this world , let vs now see what is their dutie when they are afflicted : for that is the second thing which is here to be considered , namely , to pray that God would deliuer them , or else arme them with patience . Call vpon me ( sayth he ) in the day of trouble . In like sort Iames , Is any among you afflicted ? let him pray . But here some bodie will object ( who seemeth to himselfe wiser than his fellowes ) that our times are set and appointed of God in his immutable decree , which we may not hope to alter or change by our prayers . I answere , that Daniel , although he knew by the prophecie of Ieremie that seuentie yeares were appointed to the captiuitie of the Iewes in Babylon ; yet notwithstanding he thought it his dutie in the end of those yeares to call vpon God for the deliuerance of his people : for hee well knew , which we must also acknowledge , that as the Lord appointeth the end , so also he appointeth the meanes , among which the principall is prayer . On the other side , Ezechias , although hee heard by the Prophet the sentence of the Lord , That he should die and not liue ; notwithstanding , by prayer obtained the prolonging of his life . For as God had decreed to adde to his life fifteene yeares , so he decreed prayer to be the meanes whereby that addition should be obtained . And so the Niniuits , though the Prophet Ionas had told them , and they beleeued him , that their citie within fortie dayes should be destroyed ; yet by humbling themselues before God by fasting and prayer , and repenting from their euill wayes , they escaped that common destruction . And hereunto may bee added the examples of the faithfull in all ages , who hauing called vpon God in their trouble , haue beene deliuered out of their distresse . Adde also the testimonie of Iames , that the prayer of a righteous man auaileth much with God : and also the commandements of God , and his gracious promises , both in this place and elsewhere in the Scripture . And let vs know that it is damnable curiositie , vnder a pretence of submitting our selues vnto the secret will of God , to rebell against his will reuealed : For as Moses sayth , The secret things belong to the Lord our God : but the reuealed things vnto vs and to our children for euer , that we may doe all the words of this law . But by this reason a man might as well refuse his food , because the day of his death is appointed and cannot be altered by him , which euery man knoweth to bee both wicked and foolish . Let vs therefore know , that whatsoeuer the secret will of God is concerning vs , that his reuealed will is , that in this time of affliction we should according to the example of Dauid , pray vnto him : and let vs assure our selues of this , That if God in his secret counsell hath decreed to deliuer vs for our good , he hath also decreed that our deliuerance shall bee begged and obtained by prayer . Yea , but sayth another , afflictions must be borne patiently and meekely , and therfore wee may not pray against them . I answere , that these things may well stand together : for we must patiently beare afflictions , and yet pray against them . Indeed we may not pray against them absolutely , but in our prayers we are willingly to submit our selues to the good will and pleasure of God , and resigne our selues into his hands , following therein the example of our Sauiour Christ : O my father ( sayth he ) if it be possible let this cup passe from me : neuerthelesse not as I will , but as thou wilt . And of Dauid , who in his greatest distresse said , Behold , here am I , let the Lord doe to me , as seemeth good in his eyes . Wherefore whiles it pleaseth God to continue the affliction , we are patiently to beare it , and yet without fainting to call vpon God for deliuerance : for so the Lord hath commaunded vs in this place . Now if it bee our dutie in affliction to flie vnto the Lord by prayer , it may not be denied , but that we are to pray in a sence of our want ; and consequently , that wee are to be humbled vnder the mightie hand of God , and that we are to mourne vnder the crosse , because by our sinnes wee haue offended God our gracious and louing father , and prouoked him to lay his rod of correction vpon vs. It becommeth not Christians when they are afflicted , to be like Stoicks or stockes , without sence and feeling : for it is a signe of an hard heart not to mourn when God afflicteth , Ier. 5. Lord thou hast stricken them , but they haue not sorrowed : thou hast consumed them , but they haue refused to receiue correction . Neither is there patience where this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of feeling is , neither is it possible that any man should profit by affliction , who taketh it not to heart , neither hath any sence thereof . Iob , though the most notable patterne of patience , yet was he notably humbled vnder the hand of God : For when the tidings were brought him of those manifold calamities which had befallen him , it is said , that he arose , and rent his garment , and shaued or polled his head , and fell downe vpon the ground and worshipped . And Dauid , who was both a valiant man , and a man according to Gods owne heart , professeth of himselfe , Psal. 6. That he fainted in his mourning , that he caused his bed to swim euery night , and that he watered his couch with teares . And Psal. 38. that he went mourning all the way , that he roared for the very griefe of his heart , &c. Wherefore the hardnesse of their hearts is greatly to be lamented , who are touched with no sence of this common judgement , neither take to heart this fearefull plague : for of such may the Lord most justly take vp that complaint , Ier. 2. I haue smitten your children in vaine , they receiued no correction . And yet more fearefull is their estate , of whom that complaint of the Prophet Esay is verified , chap. 22. In that day ( the day of publicke trouble and common calamitie ) did the Lord God of hosts call vnto weeping and mourning , and to baldnesse and girding with sackeloth : and behold , ioy and gladnesse , slaying oxen , and killing sheepe , eating flesh , and drinking wine , eating and drinking , for to morrow we shall die . But what followeth ? And it was declared in the eares of the Lord of hosts . Surely this iniquitie shall not be purged from you till you die , sayth the Lord God of hosts . But to conclude this point , let vs follow the aduice of the Lord by his Prophet Ioel : Therefore also now the Lord sayth , Turne you vnto me with all your heart , and with fasting and with weeping and with mourning , rent your hearts and not your garments , and turne to the Lord your God , &c. And thus it appeareth , that if we are to call vpon God in the day of trouble , then are wee to humble our selues before God in the sence of our miserie . Againe , if we are to pray in affliction , we must pray with feruencie and with faith : for the sence of our want must not dismay vs or discourage vs from calling vpon God , but must serue as a spurre to pricke vs forward , and to stirre vs vp to pray with feruencie of spirit , and with sighes that cannot be expressed . And that wee may pray with the more earnestnesse , it is very expedient , that with our prayer we should joyne fasting : onely let vs take heed that our fasting bee not externall onely , but that it be an extraordinarie exercise of prayer and repentance , least wee seeme to fast no better than the beasts of Niniuie . And as wee are to pray with feruencie , so also with faith , being assured , that the Lord doth not onely accept of vs and our prayers in the name & mediation of Christ , but also that our request shall be graunted to vs , so farre forth as is expedient for Gods glorie and our good . For as Iames sayth , If any man want wisdome ( namely , how to demeane himselfe in affliction ) let him aske of God , who giueth to all men liberally and reprocheth no man , and it shall be giuen him . But let him aske in faith and wauer not , &c. For it is the prayer of faith that saueth the sicke , and helpeth in affliction . And this faith , as it must relie vpon the intercession and mediation of Christ our Sauiour , who presenteth our prayers vnto God , and perfumeth them with the odours of his owne sacrifice , that they may be acceptable vnto him : so also vpon the gracious promises of God made vnto vs in Christ , and namely and especially vpon this promise , Call vpon me in the day of trouble , and I will deliuer thee . Which promises of God if we cannot find in our hearts to beleeue , to what purpose should we pray ? Wee are therefore to pray in faith , and thereby to comfort our selues in the Lord our God , and to rest quietly in his good will and pleasure , assuring our selues , That God will cause all things to worke together for the good of those that doe loue him . Lastly , we must pray with perseuerance , and without fainting , as our Sauiour teacheth vs by the parable of the widdow and the judge , Luke 18. And therefore wee must not thinke , that euery delay is a finall repulse ; but by the delay of the benefit which we aske , our desire of obtaining it should be encreased . And hereunto belong the exhortations of the Apostle , Rom. 12. Col. 4. to perseuere in prayer , and to watch in the same with thankes-giuing . And to apply this exhortation to the present occasion : If God in this common visitation doth not seeme to heare vs at the first , and according to our desire remooue his plague from vs ; wee must neither faint in prayer , as though he did altogether reject vs , neither must we circumscribe or limit him ; as , that if he deliuer vs not by such a time , wee will call vpon him no more : but wee are with faith and perseuerance to craue , and with hope and patience to expect his grace and mercie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to helpe in due and conuenient time . As therefore it is our dutie to call vpon God in the time of trouble , so must we be carefull ( if wee would bee heard ) to pray according to God , or as Iohn more plainly speaketh , according to the will of God : and namely and especially that wee pray with sence and feeling of our want ; with feruencie of desire to haue our wants supplied , and our requests graunted ; with assurance of faith grounded on the mediation of Christ , and on the promises of God ; and lastly , with perseuerance and patience ( without fainting or circumscribing of God ) to wait vpon him for his mercie to be exhibited vnto vs in due time . And forasmuch as we know not what to pray as we ought , wee must therefore craue the assistance of Gods holy spirit , the spirit of grace and supplication , that he may helpe our infirmities , and teach vs to pray according to God. 3. The third thing to be considered , is the person to whom our prayer is to be directed . Call vpon me , sayth the Lord our God , the mightie God described vers . 1. Hee sendeth vs not to any other , either as deliuerers , or as intercessours , but commaundeth vs to come directly vnto himselfe . For of them which in their necessitie flie vnto others , may that complaint of the Lord bee verified , My people haue committed two euils , they haue forsaken me the fountaine of liuing waters , to dig them pits , euen broken pits , that can hold no water . Now we are to call vpon God , first , because it is he that afflicteth vs : For when we are iudged , that is , afflicted , we are chastised of the Lord. It is hee that maketh peace and prosperitie , and it is he that createth euill and affliction . And shall there be euill ( namely of affliction ) in a citie , and the Lord hath not done it ? Seeing therefore it is the Lord that afflicteth vs , it behooueth vs , acknowledging the authour of our affliction , to turne vnto him that smiteth vs , as the Prophet Esay speaketh . But here some man will say : If God were the authour of mine affliction , there were great reason that I should both patiently beare it , and also flie vnto the Lord for deliuerance : but this affliction which I sustaine , it is to be imputed to the vnfaithfulnesse of such a pretended friend , or to the mallice and injurie of such an enemie , &c. and therefore I see not why I may not wreake my selfe vpon them . But I answere , whatsoeuer is the se●ondarie cause of thine affliction , be it the deuill himselfe , it is the instrument of God , who is the authour and principall cause thereof . When it was told Iob , that the Sabeans and Chaldeans had carried away his oxen and cammels , he acknowledged the hand of God , and said , The Lord hath giuen , and the Lord hath taken away , blessed be the name of the Lord. When Shemei reuiled Dauid , although his tongue were set on fire from hell , as Iames speaketh of such cursed tongues , notwithstanding Dauid acknowledged the cursed tongue of rayling Shemei to haue beene Gods rod to correct him . And Ioseph likewise , though hee knew that his brethren for mallice and enuie had sold him into Aegypt , yet he acknowledgeth them to be the instruments of God , who by their meanes did in great mercie send him before them , to prouide for them in the time of famine . Which must teach vs , when we are wronged , not with the dog to snarle at the staffe wherewith he is beaten , but to turne to him that smiteth vs , and to pray vnto him that it would please him to remooue his hand from vs. Secondly , as the Lord afflicteth vs , so it is he alone that can and will deliuer vs. For who is able without his leaue to remooue his hand from vs ? He is our refuge and deliuerer , he is our hope and strength , and a most present helpe in trouble . Come therefore and let vs returne to the Lord ; for he hath spoiled and he will heale vs : he hath wounded vs , and he will bind vs vp . Thirdly , he onely that commaunded vs to call vpon him , he onely hath promised to helpe vs , he onely is able to heare our prayers and to graunt our requests . Therefore thou which hearest the prayer , vnto thee shall all flesh come . Fourthly , when as we flie vnto the Lord in time of trouble , we glorifie him , acknowledging him to be infinitely good , and therefore willing ; omnipotent and all-sufficient , and therefore able to helpe and deliuer those which call vpon him . And for this cause the Lord in this place preferreth the sacrifice of prayer before all the sacrifices of the law . Wherefore grieuously do they offend , who when the hand of God is vpon them , doe not call vpon him : for they are not onely injurious to themselues , but to the Lord also , whom they rob of that honour which is due vnto him . And this commeth to passe , either because they doe not acknowledge the hand of God , but thinke it to be some misfortune , or rest altogether in the secondarie causes , after the manner of carnall and heathenish men : or because they distrust Gods helpe , and therefore either flie to witches and wizards ( that is to say , to the instruments of the deuill , that by his helpe the hand of God may be remooued from them ) or else to some other vnlawfull meanes , whereby they make shift to saue their bodily life for a time , with the wofull losse both of bodie and soule for euer : or else because they beleeue not the promises of God made to our prayers , and therefore are discouraged from praying , and become desperat , as though it would nothing auaile them to call vpon God. 4. The fourth and last thing to be considered , is , the time when we are to pray vnto God. We are to pray alwayes , and without ceasing ; but especially , as here we are directed , in the day of trouble : and that for these reasons . First because our prayers then are most necessarie : for then we feele , and feeling doe confesse , that Gods helpe is so necessarie for vs , as that we vtterly are vndone , vnlesse the Lord doe helpe and succour vs. Vnto thee O Lord ( sayth Dauid ) doe I crie , ô my strength be not deafe towards me , least if thou answere me not , I be like to them that goe downe into the pit . Secondly , because our prayers then especially proceeding from the inward sence of our want , are most feruent and effectuall . For euen as water whiles it runneth at large hath a still motion , but being gathered into straits , runneth with violence : so it fareth with many men , who being at large in ease and prosperitie , either pray not all , or very coldly ; but being brought into straits , they poure forth their soules before the Lord like to a streame of water , as the Prophet Ieremie speaketh . To which purpose Esay sayth , Lord in trouble haue they visited thee , they poured out an humble and effectuall prayer , when thy chastening was vpon them . Thirdly , because the Lord doth therefore afflict vs , that we should flie vnto him , therefore doth he bereaue vs of other helpes and meanes , that wee might the more firmely relie vpon him . For if wee were not afflicted , it may be we should not seeke to him , or if wee had other meanes , we would relie vpon them . This is testified by the Lord himselfe in the prophesie of Hosea : For I will be ( sayth he ) vnto Ephraim as a Lion , and as a Lions whelpe to the house of Iudah . I , euen I will spoile , and goe away , I will take away , and none shall reseue it : I will goe and returne to my place ( that is , I will withdraw my comfortable presence from them for a time ) till they acknowledge their fault and seeke me . In their affliction they will seeke me diligently , saying , Come let vs returne to the Lord , for he hath spoyled and he will heale vs , &c. And the same may bee confirmed by the examples of men in all ages , who in their trouble doe call vpon the Lord. The Israelits , though a rebellious people , yet when the Lord slew them , they sought him , and they returned , and sought God early . Manasses , though the most wicked of all the kings of Iudah , yet when he was in tribulation ( being taken captiue and bound in chaines and carried to Babylon ) he prayed to the Lord his God , and humbled himselfe greatly before the God of his fathers , and prayed vnto him , &c. The prodigall sonne , though he had runne a leaud course , yet when he was pinched with penurie , then hee did bethinke himselfe of returning home to his father , and falling downe before him , said , Father , I haue sinned against heauen , and before thee , &c. And this is that which some doe well gather out of this text , that God doth therefore afflict vs , that we may call vpon him , that calling vpon him we may be deliuered , that being deliuered we may glorifie him . Fourthly , because the Lord many times doth therefore delay his helpe and deferre our deliuerance , that our desire may be inflamed , and our faith exercised , as appeareth by the parables of the two friends , Luke 11.5.8 . and of the widdow and the judge , and the scope thereof , Luke 18. by the practise of the Lord with the Israelits , Iudg. 10. to whose request hee would not at the first condiscend ; but when they persisted in prayer , confessing and forsaking their sinne , it is said that his soule was grieued for the affliction of Israel : by the behauiour of our Sauiour Christ towards the woman which was a Canaanit ; for when she had cried after him to haue mercie on her because her daughter was miserably vexed with a diuell , and our Sauiour aunswered not a word , she notwithstanding persisted in calling vpon him , insomuch that his disciples came vnto him and besought him saying , Send her away , for she crieth after vs : And although he answered , that he was not sent but to the lost sheepe of the house of Israel , notwithstanding shee importuneth him againe , and comming vnto him , worshipped him , saying , Lord helpe me : And hauing receiued another repulse , our Sauiour answering that it was not meet to take the childrens bread , and to cast it to whelpes : she acknowledged her selfe to be such a one , but yet expected such crums as it were from his table . Whereupon our Sauiour Christ hauing tried her sufficiently , commendeth her faith , and graunteth her request . And lastly , because the Lord in this place hath not onely commaunded vs to call vpon him in the time of affliction , but also hath promised to deliuer vs. And therefore in obedience to this commandement , and in faith in this promise , wee are to poure foorth our soules before the Lord in the day of affliction . But some man will aske , When is this day of affliction , wherein we are to call vpon God ? Affliction is euery thing that crosseth our lawfull desires : and that is either priuat , or publicke : priuat , either belonging to our selues , or to others : to our selues , either in our soules , as the anguish of the soule for sinne , which is the greatest affliction , or other heauinesse and passions melancholike : or in our bodies , as sicknesse , infirmitie , hurts , or wounds : or in our goods , as pouertie , want , losses , debts : or in our good name , as infamie by euill reports or slaunders : or in those that belong vnto vs , as wife , children , and seruants . To others , as to our kinred , friends , acquaintance , neighbours , countreymen , brethren in Christ , as all Christians are to be esteemed of vs , though forrainers in respect of place , and in respect of affection , not well minded to vs : for such a sympathie there ought to bee betwixt those that are members of the same bodie politick , but much more of the same mysticall bodie of Christ : especially when other respects also concurre of kinred , amitie , acquaintance , neighbourhood , &c. that in a fellow feeling and Christian compassion , we should mourn when other members of the same bodie are afflicted . When the affliction therefore belongeth to our selues , we are in our owne behalfes to call vpon God : when to others , we are in tender compassion of their griefe to commend their cause to God in our prayers . Dauid when those who indeed were his enemies , were afflicted , he humbled himselfe in fasting and prayer for them , Psal. 35.13 . In like sort he mourned and fasted for the death of Saule and Ionathan , 1. Chron. 10. and also of Abner , 2. Sam. 3. Publicke affliction is , when the countrey , the Church or Commonwealth is afflicted with any common calamitie ; as famine , sword , pestilence , desolation , captiuitie , and such like . Let vs therefore consider , whether this present time be a time of affliction , or not : and if it be , let vs know that this commaundement belongeth vnto vs , and that the Lord calleth vs to fasting and prayer . Be it that in respect of thy selfe and those that belong to thee thou hast no cause of mourning ( as who almost is free ? ) yet thy brethren , thy sisters , thy friends , thy countreymen , thy fellow members in the bodie of Christ are visited by the hand of God , or the places of their dwelling at least infected with this contagious sickenesse . Did Dauid fast and mourne and pray for his enemies when they were in affliction , and doest not thou mourne for thy deare brethren and friends ? But though we had no priuat cause of griefe , yet the common calamitie should most of all affect vs : seeing the chiefe cities and many other places of the land ( the Lord shooting his arrowes on euery side ) are visited with the fearefull plague of pestilence . What ? shall we thinke because we as yet through the goodnesse of God haue escaped this plague , that therefore it is not a time of affliction , wherein wee are to humble our selues before God by fasting and prayer ? Farre be it from vs , that we should be so hard-hearted , as that we should not take to heart the affliction of Ioseph : or such vnnaturall members of the bodie politicke , or vnsound and rotten members of the mysticall bodie of Christ , as that when the chiefe citie , and as it were the head of our countrey , besides many other places and persons , is so grieuously afflicted , that we should not condole and mourne together with them , and pray to God for them ? Or may we think , that because our selues , and perhaps also the places where we dwell are free , that therefore this affliction and judgement doth not concerne vs ? yes beloued , it doth neerely concerne vs. For that this affliction is laid vpon the land for sinne , we need not doubt , seeing the Scripture so oft doth teach that truth . Behold ( sayth the Prophet Esay ) thou art angrie when we offend . Dauid testifieth , that the Lord with rebukes doth chastise men for sinne : and Ieremie , That men are punished for their sinnes : insomuch , that afflictions and punishments in the Scripture are often called iniquities and sinnes . But for whose sinnes I beseech you is this publicke judgement laid vpon the land ? For their sinnes alone , who haue beene visited , or are dead of the plague ? No I assure you ; but for the sinnes of vs all . For although God hauing mercie on vs , doth for our sinnes among the rest afflict others and spare vs , that wee beholding this common judgement in others , deserued by our sinnes as well as theirs , might meet him in his iudgements , and turne vnto him by repentance ; yet may not wee thinke our selues more righteous than they , or esteeme them as more grieuous sinners than our selues , because the Lord hath hetherto spared vs , vnlesse we would haue that sentence of our Sauiour Christ to bee most justly applied vnto vs , I tell you nay , but vnlesse you repent , you all shall likewise perish . Wherefore let vs humble our selues vnder the hand of God , let vs turne vnto him that smiteth vs ; that of vs , that at the least may be verified which is said of the Israelits , when the Lord slew them , they sought him , and turned vnto him . Let vs I say turne vnto him with all our hearts , and with fasting and mourning : let vs call vpon God with vpright hearts in this time of our trouble , that being deliuered out of the same , we may glorifie him . Who knoweth if he will returne , and repent of this euill ; nay , who knoweth not , or who doubteth but he will haue mercie on vs and deliuer vs ( if our deliuerance may bee for his glorie and our spiritual good ) seeing he hath so graciously promised in this place , that if we call vpon him in the day of trouble , he will deliuer vs , and we shall glorifie him . Hauing spoken of the commaundement , we are now to intreat of the promise , which is added as a reason or motiue to stirre vs vp to the obedience of the commaundement . For as the commaundement teacheth vs , that if we desire deliuerance out of affliction that we may glorifie God , we are to begge the same at the hands of God by heartie prayer : so the promise assureth vs that if wee call vpon God in the day of trouble , hee will deliuer vs for his owne glorie and our comfort : for so he saith , I will deliuer thee , and thou shalt glorifie me . In which words two things are promised , deliuerance , and the end or fruit thereof , which is the glorifying of God. As touching the former , we are to consider the circumstance of the person promising , and the thing it selfe which is promised . The person is God : for as it is he that afflicteth , so it is hee onely which deliuereth , as the Prophet Hosea sheweth : this therefore teacheth vs vnto whom we are both in affliction to flie for deliuerance ( not to Saints in heauen , nor to wisards on earth , but to God alone ; ) and when wee are deliuered , to returne thankes . And secondly , we may here obserue the vnspeakeable clemencie of our gracious God , who is so readie ( as this promise importeth ) to aunswere to our prayers , and to graunt our requests : yea , in that he allureth vs to call vpon him by his gracious promise , it is euident that he is more readie to heare , than we to pray . So the Lord himselfe testifieth by his Prophet Esay 65.24 , Yea before the call , I will aunswere , and while they speake I will beare : and the same is signified in the parable of the prodigall sonne : for when he was about to returne to his father ( by whom is signified God our father ) his father saw him being yet a great way off , and had cōpassion and ran and fell on his necke and kissed him . And this , as it is the priuiledge of Gods people to haue God neere vnto them in all things which they aske at his hands , as Moses saith : so also this is the assurance of the faithfull , that if we aske any thing according to his will , he heareth vs. And if we know that he heareth vs whatsoeuer we aske , we know that we haue the petitions that we haue desired of him . The thing promised , is deliuerance : for so he saith , I will deliuer thee . And the same is promised elsewhere : for that which our Sauiour Christ hath taught vs to aske , the Lord hath promised to graunt : But Christ our Sauiour hath taught vs to pray that we may be deliuered from the euill of affliction , therefore the Lord hath promised deliuerance therefrom . The like promise we haue , Psal. 34 , When the righteous crie the Lord heareth them , and deliuereth them out of all their troubles . And againe , Manie are the troubles of the righteous , but the Lord deliuereth him out of them all . Likewise Psa. 91 , to such as loue the Lord this promise is made , He shall call vpon me and I will heare him , I will be with him in trouble : I will deliuer him and glorifie him . We are therefore with faith in this promise to call vpon God , in the time of trouble , not doubting of the performance thereof : for God who hath made this promise , is mercifull , and therefore he will in mercie heare those which in trouble and miserie do call vpon him : For so he saith , Exod. 22 , When he crieth vnto me , I will heare him , for I am mercifull . And he is also faithfull which hath promised , and therefore will not suffer vs to be tempted aboue our strength , but with the temptation will giue an issue that we may be able to beare it . It is impossible that God in his word or promise should lie : and therefore heauen and earth shall passe away , but not one jot or tittle of this word and promise of God , rightly vnderstood , shall fall to the ground vnaccomplished . The same ●aith may be confirmed by the experience of the faithfull in all ages , who hauing called vpon the Lord in the time of trouble , haue bene deliuered out of the same . The Israelits were in grieuous thraldome in Egypt , but when they cried vnto the Lord he heard their voyce , and deliuered them as themselues professe , Num. 201.6 . Likewise when they cried vnto him , he deliuered them out of the hands of the Amorits , the Ammonits , the Philistins , the Sidonians , the Amalekits , and other their enemies , as himselfe telleth them , Iud. 10. Sampson after he had slaine a thousand Philistins with the jawbone of an Asse , he cried vnto the Lord being readie to die for thirst , and obtained a well in Lechi ( for so the place is called ) which for a perpetuall monument of prayer , was called the fountaine of him that prayed . Dauid often confesseth to the glorie of God , that he had diuerse times called vpon God in trouble , and that the Lord heard and deliuered him . Ionas when hee was cast into the sea and swallowed of the whale , cried vnto the Lord and was restored safe to land . Ezechias hauing receiued the sentence of death , the Prophet Esay telling him that he should die and not liue , notwithstanding by prayer obtained the prolonging of his life . Manasses , though the most wicked of all the kings of Iudah , yet being in trouble he prayed vnto the Lord and humbled himselfe greatly before God , and was receiued to mercie , and restored to his kingdome . And to omit other particular examples , Dauid testifieth of diuerse sorts of men , being in diuerse kinds of troubles , that when they cry vnto the Lord in their trouble he deliuereth them out of their distresse . But for as much as some man may object out of his owne experience , That hee being in trouble hath called vpon God , and yet hath not bene deliuered ; and that this is not his case alone , but is and hath beene in all ages the case of many thousands : It behoueth vs therefore diligently to consider how this promise is to be vnderstood ; for that is the matter of greatest importance which offereth it selfe to bee considered of in the vnfolding of this text . For , that the promise is not to be vnderstood absolutly & generally of euery prayer , of euerie man , in euery affliction , the experiēnce of all times doth sufficiently declare . But by conference of this promise which other places of Scripture , it may appeare , that it doth admit a threefold limitation or restraint : The first , in respect of the partie that prayeth : the second , in regard of the prayer it selfe : the third concerning the thing which is prayed for . For as touching the first , If any wicked man or impenitent sinner shall object against the truth of this promise , that hee hauing called vpon God in the time of trouble , hath notwithstanding not beene deliuered : let him heare what immediatly followeth this promise in the next words of the Psalme verse 16 , But vnto the wicked , saith God , what hast thou to do , to declare mine ordinances , or to take my couenant into thy mouth , as though my promises belong vnto thee ? For indeed not onely in this place but in many other places of the Scripture , the promise concerning the hearing of our prayers is restrained to the faithfull , and denied to the wicked , Prou. 15 , The sacrifice of the wicked is abhomination to the Lord , but the prayer of the righteous is acceptable vnto him . And againe , The Lord is farre off from the wicked , but he heareth the prayer of the righteous . Likewise , Psal. 34 , The eyes of the Lord are vpon the righteous , and his eares are open to their cry : But the face of the Lord is against them that do euill , to cut off their remembrance from the earth . The man which had bene blind , Iohn 9 , deliuereth this sentence as the receiued opinion of the faithfull in those times , We know ( saith he ) that God heareth not sinners ( meaning impenitent sinners ) but if any man be a worshipper of God , and doth his will , him heareth he . It is therfore the faithfull man whose prayer is accepted of God : the just man , who is just before God by faith , and before men by repentance , Iames 5 , The prayer of the righteous man auaileth much . Psalme . 34 , When the righteous cry , the Lord heareth them , and deliuereth them out of their troubles . The man that feareth God , Psal. 145 , The Lord will fulfill the desire of them that feare him : he also will beare their cry , and will saue them . That loueth God , Psal. 91 , Because he hath loued me , therefore will I deliuer him , I will exalt him because he hath knowne my name . He shall call vpon me and I will heare him , I will be with him in trouble , I will deliuer him , and glorifie him . That walketh vprightly , Psal. 84 , For the Lord God is a sunne ( that is , the author of light and all comfortable blessings ) and a shield ( that is , a protector from all euill : ) the Lord will giue grace and glorie ( grace in this life , and glorie in the life to come ) and no good thing will be withhold from them that walke vprightly . That perseuereth , Iohn 15 , If you abide in me , and my words abide in you , aske what you will , and it shall be done to you . That hath an humble and contrit heart , Psal. 34.18 , The Lord is neare vnto them that are of a contrit heart , and will saue such as be afflicted in spirit . Esay 66. To him will I looke ( saith the Lord ) euen to him that is poore and of a contrit spirit , and trembleth at my words . Psal. 51 , The sacrifices of God ( that is , that which God esteemeth in steed of all sacrifices ) is a contrit spirit ; a contrit and a broken heart , ô God , thou wilt not despise . But as for the wicked , the Lord plainely professeth that he will not heare them , Mich. 3. Though they make many prayers , Esay 1. though they cry loud in his eares , Ezech. 8. Wherefore beloued in the Lord , if we continue in our sinnes , whereby we haue prouoked the Lord to execute his judgements vpon vs , and if the Lord seeme not to heare vs , neither doth deliuer vs according to our desire : we may not object against God , either that he is vntrue in his promises , or vnable to helpe vs ; but let vs heare what the Prophet Esay saith in this case : Behold the Lords hand is not shortned that it cannot saue : neither is his eare heauie that it cannot heare : but your iniquities haue separated betweene you and your God , and your sinnes haue hid his face from you that he will not heare . Therefore iudgement being farre from vs , and iustice not comming neere vnto vs : we wait for light , but lo , it is darknesse : for brightnesse , but we walke in darknesse : for health , but it is farre from vs : for our trespasses are many before the Lord , &c. And that we may descend to some particulers . If we be guiltie of crueltie and oppression , the Lord will not heare vs. Esay 1 , When you shall stretch out your hands , I will hide mine eyes from you , and though you make many prayers I will not heare : for your hands are full of bloud : or if we bee vnmercifull to the poore : for he that stoppeth his eare at the crying of the poore , he shall also cry and not be heard , Prou. 21 : or if we refuse to heare and obey the word of God : for as Salomon saith , He that turneth away his eare from hearing the law , euen his prayers shall be abhominable : for as in prayer we speake to the Lord , so in the preaching of the word the Lord speaketh vnto vs. And good reason it is , that the Lord should not heare vs , if we will not heare him . Therefore it is come to passe , saith the Prophet Zacharie , That as he cried and they would not heare , so they cried and I would not heare saith the Lord of hosts . Or if we be close sinners and hypocrits , making faire shewes openly , and yet be addicted to secret sinnes : for as Dauid saith , Psal. 66. If I regard wickednesse in mine heart , the Lord will not heare me . Wherefore ( beloued ) as it is certaine that our sinnes are the cause of our affliction : so we must be carefull to auoid our sinnes , if we desire that our affliction may be remoued : for they are as a wall of separation betwixt God and vs. If therefore thou wilt not ceasse to sinne , neither will God ceasse to afflict thee ; vnlesse perhaps hee will giue thee ouer as one that is incurable , as Phisitians sometimes giue ouer their patients , when they thinke them past cure . And to conclude this point : if when thou callest vpon God in the time of trouble , the Lord doth not deliuer thee , examine they selfe whether thou doest not continue in sinne without repentance : and if thou doest , breake off thy sinne by repentance , and turne vnto the Lord , and he will heare thee : for so he saith by the Prophet Esay , after hee had protested that hee would not heare their prayers whiles they continued in their sinnes ; Wash you , make you cleane , take away the euill of your workes before mine eyes , ceasse to do euill , learne to do well , seeke iudgement , releeue the oppressed , iudge the fatherlesse , defend the widdow : Come now , and let vs reason together saith the Lord : though your sinnes were as crimson , they shall be made white as snow , though they were red like scarlet they shall be as wooll . The second limitation , is in respect of the prayer it selfe : For we haue no assurance that God will heare euerie prayer , but onely such as is made according to his will reuealed in his word , as Iohn saith , this is our assurance , that if we aske any thing according to his will , he heareth vs. We must therefore be carefull that our prayer be conformable to the word of God , both in respect of the maner and forme how we pray , and also in regard of the end : as touching the manner , there are three things which are especially required . First , that we pray in truth : for it maybe that when thou callest vpon God , thou prayest in hypocrisie and not from thine heart , either because thou prayest with wandring thoughts , or with fained lippes . With wandring thoughts : when as thy tongue vttering a prayer , thy heart goeth a wandring or whoring after the vanities of this world , or is otherwise distracted with other vnseasonable thoughts : For if when thou commest neere to the Lord with thy lippes , thou remouest thy heart from God , thou maist justly feare left in steed of the blessings which thou seemest to aske , thou pull down the judgements of God vpon thee , according to the threatning of the Lord by the Prophet Esay , chapter 29. For if thou shouldest joyne into one speech , the thoughts of thy mind , and the words of thy mouth ( both which the Lord doth vnderstand a like , ) thou wouldest be ashamed to deliuer such a speech to a mortall man , which thou art not ashamed to vtter vnto the immortall God. Or how canst thou looke that God should heare or regard thy prayer , when thou doest not heare nor regard thy selfe ? With fained lippes thou prayest , when the desire of the heart doth not agree with the prayer of thy lippes ; when thou askest with thy mouth , that which thou doest not desire with thine heart : or when thou pretendest that in thy prayer , which thou doest not intend , or promisest that , which thou doest not meane to performe : this is no better than lying vnto God , when men cry vnto God , but not from their harts , as the Prophet Hosea speaketh : for what doth a man but lie , when hee speaketh otherwise than he thinketh ? This is a common fault of men when they are in affliction , to promise and pretend great matters ; when notwithstanding their heart is not vpright with God , and therefore the more carefully to be auoided of vs , lest we seeme with the vnsound Israelits when the hand of God was vpon them , to go about to deceiue the Lord with our mouth , and with our tongue to speake lies vnto him . It is true indeed that God hath promised to heare the prayers of them that call vpon him : but this promise is to bee vnderstood with restraint to them that call vpon him in truth . As Dauid most plainely teacheth , Psal. 145 , The Lord is neare to all that call vpon him : what to all ? yea to all that call vpon him in truth : For that payer which is acceptable to God , is not onely the moouing of the lippes , or the speech of the tongue , or the lifting vp of the eyes or hands , but it is the lifting vp of our soules , as Dauid describeth his prayer , Psal. 25 , A lifting vp of our hearts with our hands vnto God in the heauens , as Ieremie exhorteth vs to pray : it is the pouring forth of our soule before the Lord , as Anna expresseth her prayer , 1. Sa. 1 , and as Dauid willeth vs to pray , Ps. 62. The second thing required in respect of the maner , is , that we pray with feruencie of spirit . It may be when thou callest vpon God , thou prayest for fashion rather then for feeling , and so vtterest a cold or luke-warme prayer like to thy selfe ; which thou mayst justly feare , is no more acceptable vnto God , than luke-warme water to the stomacke . It is true , that the prayer of the righteous man auaileth much , but with this addition , if it be feruent . This is that prayer which pierceth the clouds , and is effectuall with God. If therefore we would obtaine our sute , let vs craue the assistance of Gods spirit , by whose helpe and direction we may pray with sighes that cannot be expressed , let vs learne to poure forth our soules like a streame of water , let vs as the Apostle speaketh in the Epistle to the Thessalonians ; pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superabundantly or exceedingly , let vs ( with reuerence be it spoken to the glorious majestie of God ) wrestle with the Lord in our prayers , as the Apostle speaketh : which kind of wrestling Iacob hauing vsed , Gen. 32 , he became Israell , that is , one which preuaileth with God , as the Prophet Hosea sheweth chapter 12.3 , 4. The third thing required in the manner is , that wee pray with faith . It may bee when thou prayest thou art in doubt whether thou shalt be heard , and therefore mayst not looke to obtaine thy sute : For it is the prayer of faith , to which the promise is made : whatsoeuer you aske in prayer , saith our Sauiour Christ , if you beleeue , you shall receiue it . Likewise Iames , If any man , saith he , want wisdome , let him aske it of God , and it shall be giuen him . But let him aske in saith and wauer not , for he that wauereth is like a waue of the sea tost of the wind and caried away . Neither let that man thinke , that he shall receiue any thing of the Lord. If therefore thou wouldest pray acceptably , thou must pray with faith : for without faith it is impossible to please God. With faith I say in God : for how canst thou call vpon him in whom thou doest not beleeue ? with faith in Christ , being assured that both thou , though sinfull in thy selfe , & thy prayer though vnperfect in it selfe , are accepted of God in Christ : for this is to pray in the name of Christ , by whom and in whose name we haue confidence & accesse with assurance through faith in him : with faith in the promises of God made to our prayers ▪ and consequently thou art to beleeue not onely that thou and thy praiers are accepted of God in Christ , but also that thy particular request shall be graunted vnto thee : Aske , saith Christ , and it shall be giuen you , &c. for whosoeuer asketh , receiueth , &c. And againe , Verily , verily , I say vnto you , whatsoeuer you shall aske the father in my name , he will giue it you . And thus were we to pray in respect of the manner , viz. in truth and from our hearts , otherwise our prayer is dead and without life : in feruencie , otherwise our prayer is cold and luke-warme : in faith , otherwise it is turned into sinne . Againe , our prayer must be conformable to the will of God , in respect of the end . It may be thou askest riches , to spend the same vpon thy lust : or thou askest deliuerance out of thine affliction , that thou mightest follow the pleasures , or haue opportunitie or leisure to follow thine accustomed sinne , &c. But we may so aske , and yet notwithstanding the promise , we may misse our desire : for as Iames saith , you aske and receiue not : how so , seeing Christ hath said , aske and you shall receiue ? Because you aske amisse : and wherein did they aske amisse ? in respect of the end ; that you might consume it on your lusts . But we must remember that in this promise the Lord hath joyned these two together , I will deliuer thee , and thou shalt glorifie me . And therefore if we aske deliuerance , we must aske it to this end , that we may glorifie God. Wherefore as it is good for the stirring vp of our feruencie and spirituall hunger , with our prayer to joyne fasting : so also it is expedient for the confirmation of our faith , and setling our resolution in glorifying God , to joyne with our prayers godly vowes of some things whereby God may be glorified . And this hath bene the practise of the godly in all ages , as of Iacob Genes . 28. of Anna , 1. Sam. 1. of Dauid , &c. The third limitation is in respect of the thing which is asked : for if the cause why thou art not heard and deliuered , is not to be imputed either to thy person , being one that doth beleeue and repent ; or yet to thy prayer , being framed in some measure according to Gods will , both in respect of the manner and the end ; then art thou to be assured and vndoubtedly resolued , that the thing which thou askest , is either not good for thee at all , or else not yet . And that God doth alwayes heare his children praying vnto him effectually , though not ad voluntatem , according to their desire , yet ad vtilitatem , according to their profit . For if earthly parents who are euill , can giue to their children good gifts , how much more shall our father which is in heauen giue good things to them that aske him ? Thou askest deliuerance out of affliction , and God hath promised to deliuer his chileren that call vpon him ; but it may be , it is not a good thing that thou shouldest be deliuered : and therefore in that case , deliuerance is neither included within the compasse of Gods promise , nor yet intended in thy prayer , if it be conceiued aright : For a promise , vnlesse it be of some good thing , it is a threatning rather than a promise : we must therefore remember that God hath promised to giue good things to them that aske him . And that prayer which is conceiued aright for temporall benefits ( such as deliuerance out of affliction is ) must not bee made absolutly , but with the condition of Gods glorie and our euerlasting good . Whereas thou therefore askest deliuerance out of trouble that thou mightest be restored to thy former estate , it may bee that it is better for thee to be taken out of this world , that thou mayest change thy mortall life for an immortall , and that a finall end may be put both to thy trouble , and to thy sinne , which is the cause of thy trouble . It may be , if thou shouldest liue longer , thou wouldest be infected with the common corruptions of the time , and therefore as it is said of Enoch , Thou art taken away , least wickednesse should alter thine vnderstanding , or deceit beguile thy mind . For when we are iudged , that is , afflicted , though it be by bodily death , wee are chastised of the Lord , that wee should not be condemned with the world . Or , if thou shouldest bee continued longer in this life , it may bee that such common calamities as the Lord is intended to bring vpon the land , should happen in thy time ; and therefore God in great mercie taketh thee away , as hee did the godly king Iosias , that thou shouldest not see the euill which is to come : as it is said of Esay 57. The righteous perish , and no man takes it to heart : mercifull men are taken away , and no man vnderstandeth that the righteous is taken away from the euill to come . Or else it is good for thee , that the affliction which thou desirest to bee remooued from thee , should be continued vpon thee : thine estate and disposition being such , that it is very needfull for thee to bee trained vp in the schoole of affliction , and to be dayly exercised vnder the crosse . And therefore , if God doe see it good to take that course with thee , thou must resolue with patience and comfort to take vp thy crosse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , day by day , as our Sauiour Christ hath warned thee : and remember , that it is good for a man , if God doe so appoint , to begin betimes , and to beare the yoke of affliction euen in his youth . Or at the least , it is not good for thee as yet to be deliuered , because the Lord hath not as yet attained to that end for which hee doth afflict thee . For if it haue beene good for Dauid and the rest of Gods children that they haue beene afflicted , not in respect of the afflictions themselues ▪ but in regard of those profitable and excellent fruits which the holy ghost by their afflictions worketh in them : then assuredly , it is not good for thee , that thine affliction should cease before it hath wrought such good effects in thee , as the Lord by it intendeth to worke : vnlesse thou wouldest giue the Lord occasion to complaine , that thou art one of those whom he afflicteth in vaine . Now the Lord afflicteth his seruants , either for their triall , or for their chastisement . The Lord trieth them by afflictions , either that his graces may appeare in them to his glorie and the good example of others , or that their weakenesse may be manifested , for their owne amendement and instruction of others . If hee trie men for the manifestation of his graces in them , it is expedient that they should bee tried by a triall proportionable to the measure of their graces , either in respect of the greatnesse , or of the continuance , that patience may haue her perfect worke in them . And hence it is that the best men haue endured the greatest trials , as appeareth in Abraham , Dauid , and Iob , &c. Wherefore Iames exhorteth vs to count it exceeding ioy , when we fall into manifold temptations : knowing , that the triall of our faith ( for so he calleth affliction ) bringeth foorth patience . And let patience ( sayth he ) haue her perfit worke , that you may be perfit and entire , lacking nothing . If the Lord doe trie vs to discouer and bewray our weakenesse , that so hee may abate our pride , and humble vs before him ; it is sometimes expedient that the afflictiō should be prolonged , though to our griefe for the present , yet to our good in the end . Because many men are able to endure the first brunt , and therein greatly please themselues , who notwithstanding in the continuance of the affliction , doe notably bewray their weakenesse . But because this kind of triall is also a chastisement , let vs consider those fruits and effects which the Lord by chastisements doth worke in his children . 1. First therefore the Lord doth chastise vs , that hee might teach vs to know our selues , and acknowledge our sinnes , and might humble vs vnder his hand : for prosperitie puffeth men vp , and maketh them forget themselues . 2. That he might stirre vs vp to call vpon him often , and that with feruencie of spirit : for when men enjoy their ease , they are not vsually either so feruent or so frequent in prayer . 3. That he might reclaime vs from sinne , and might mortifie our corruptions : for as fire purgeth gold , so doth affliction the children of God. 4. That he might teach vs obedience by those things which we suffer . 5. That hee might waine our soules from worldly desires . 6. That he might exercise and strengthen our faith and patience . Well then , call thy selfe to an account , thou which thinkest it so long till thou bee deliuered . First , art thou not yet humbled vnder the mightie hand of God , but continuest still as proud and as vaine as in former times ? assure thy selfe it is good for thee that thine affliction should be continued , that thou mayest learne humilitie and the knowledge of thy selfe , and mayest be brought to a more serious consideration of thy sinnes and of thy wretched estate in thy selfe . 2. Doest thou not flie vnto the Lord by prayer , or if thou prayest , doest thou pray but coldly , and as it were for fashion sake ? therefore the Lord delayeth to helpe and deliuer thee , that thou mayest learne to call vpon him seriously and feruently . 3. Hast thou not yet repented thee of thy sinne , whereby thou diddest prouoke the Lords anger against thee ? Hast thou not yet turned to him that smiteth thee ? Therefore doth he continue thine affliction as thou continuest thine impenitencie : and as thou delayest thy repentance , so doth he delay his helpe . 4. Hast thou not yet learned obedience by that which thou doest suffer ? Therfore doth he still continue thine affliction , to teach thee obedience , and to make thee partaker of his holinesse : for although the chastisement of God vpon thee seeme grieuous for the time , yet in the end it will bring foorth the quiet fruit of righteousnesse vnto thee who art exercised thereby . For which cause Dauid , as hee professeth of himselfe , that it was good for him that hee had beene afflicted , that ●e might learne the statutes of the Lord : so he pronounceth that man blessed whom the Lord doth chastise and teach in his law , &c. 5. Art thou still addicted to the world , minding and affecting things below , more than the things which are aboue ? Therefore the Lord mingleth thy worldly prosperitie with the gall of affliction , that as nurses by laying bitter things vnto their dugs , doe waine their children from them , so hee by affliction might waine thee from the world : and that through bearing the crosse thou mightest bee crucified to the world , and the world to thee . 6. Hast thou not yet learned patiently to beare the crosse , & to repose thine affiance in God more than in the meanes which God permitteth to thee ? Therefore doth he still continue thine affliction , that thy patience might be exercised , and by exercise confirmed , as the Scriptures testifie : therefore doth the Lord bereaue thee of other meanes , that thou mightest relie onely vpon him . Here then we are to be admonished to make a right vse of our afflictions , and as we desire to be deliuered for our comfort , so to labour , that these or such like effects may by our affliction be wrought in vs : for if wee desire to bee deliuered out of affliction , before it hath wrought any good effect in vs , wee desire vnawares that God should giue vs ouer as incorrigible . When as therefore a faithfull man hath prayed effectually vnto the Lord for deliuerance out of affliction , and yet is not deliuered , let him know that it is not good for him to be deliuered as yet . And withall , let him bee persuaded of these two things : First , that God doth chastise him in 1 loue , for his 2 profit , according to his necessitie , as being not 3 delighted with our afflictions : and therefore inflicteth vpon him no greater measure of affliction , than in his fatherly wisedome he thinketh necessarie . And therefore wee ought to possesse our soules in patience , committing and resigning our selues into the hands of almightie God , as of a most wise and louing father , and most expert phisition of our soules . A sonne that hath any grace in him , will meekely submit himselfe to the chastisement of a wise and carefull father : how much more ought we to submit our selues to the correction of our heauenly father ? A man that hath in his bodie any wounds or sores , he will not onely be patient , but thankefull also towards the surgeon that launceth or seareth his bodie , that hee may cure it : how much more ought we patiently and thankefully to suffer the Lord to afflict our bodies , that he may saue our soules ? Secondly , let him be assured that the Lord doth neuer reject the effectuall prayer of a faithfull man , but alwayes heareth the same graciously , if not according to his desire , yet according to his profit : yea , that hee alwayes graunteth it , if it be rightly conceiued . For as we are to aske spirituall graces necessarie to saluation absolutely ; so wee are to beleeue absolutely , that God will graunt the same vnto vs : yea this is a certaine and comfortable truth , that whosoeuer hath thus much grace , truly and earnestly to desire any sanctifying grace , the same grace is alreadie begun in him , the Lord accepting in his children the will for the deed . And as wee are to aske temporall blessings conditionally , so farre foorth as the graunting thereof may stand with Gods glorie and our euerlasting good ; so we are to beleeue and to be assured that God will graunt the same , so farre forth as may be for the glorie of his name , and for our spirituall good . Wherefore to conclude , if it be good for the children of God to be deliuered out of affliction , the Lord deliuereth them when they haue called vpon him , according to his most gracious promise in this place : but if it bee not good for them to be deliuered , then deliuerance ( being not a blessing ) is not within the compasse of Gods promise ; and therefore in stead of that , he giueth them patience with the inward comfort of the holy ghost , blesseth and sanctifieth their affliction vnto them , causing it and all things whatsoeuer to worke together for the good of them that loue him . And thus much concerning the deliuerance promised , now followeth the fruit of deliuerance obtained . And thou shalt glorifie me . Out of which words wee are briefely to obserue foure things : the first , for the comfort of the godly and the terrour of the wicked . For if wee therefore aske deliuerance , that wee may glorifie God , and haue a certaine purpose and setled resolution , after we are deliuered to glorifie him , especially if wee confirme our purpose and resolution by a godly vow ; wee may from hence conceiue certaine hope that we shall be deliuered , for so much as wee hereby doe plainely see , that our deliuerance and safetie shall bee joyned with Gods glorie : and therefore may be bold for the confirmation of our faith to entreat the Lord ( as the faithfull haue vsed to doe ) that hee would spare vs for his names sake , and that he would deliuer vs euen for the glorie of his name : that being deliuered , we may praise and glorifie his name among men , which being dead we cannot do : For as Dauid saith , In death there is no remembrance of thee : in the graue , who shall praise thee ? But if we haue a purpose to continue in our sinnes , and therefore desire deliuerance that we may haue freedome to follow our owne courses ; as we cannot intreat the Lord that hee would deliuer vs for his owne name sake , so can we not conceiue hope that we shall be deliuered for our good , seeing our life after our deliuerance is like to be joyned with the dishonour of God. The second thing serueth for our instruction . That as we are here taught , so we should not onely acknowledge the glorie of God to bee the end of our deliuerance and preseruation , but also bee carefull to referre the same to the glorifying of God : for this is the supreme end of our life and being : Whereunto if our life be not referred , we liue in vaine . Many when they are in distresse will promise and vow a studie and care of glorifying God after they are deliuered , of which vow notwithstanding afterwards they are vnmindfull . But it may be asked , how are we to glorifie God ? I answer , both inwardly , and outwardly . Inwardly , in our minds , by intending the glorie of God in all things , or as the Prophet Malachie speaketh , By putting into our harts to giue glorie to his name ; that whether we eat or drinke , or whatsoeuer we do , all may be done to the glorie of God. Outwardly in our words and deeds . In our words , that we make the glorie of God both the matter of our speech , when we praise and magnifie God , giuing him thankes for our deliuerance , and all other his blessings , for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to glorifie God , as Luke speaketh chapter 2 , and as the Lord professeth in the last verse of this Psalme , He that sacrificeth praise , doth glorifie me . And we are the rather thus to glorifie God , because this fruit the Lord requireth both in this place and elsewhere in the Scriptures , and also expecteth the same at our hands . And further , he esteemeth himselfe to bee honored and glorified , when he is praised and magnified , and therefore farre preferreth the sacrifice of praise , that is , the fruit or calues of our lippes confessing vnto God , before all the sacrifices of goats and buls prescribed in his Law. And for this cause the faithfull in their affliction , vse to promise by vow these sacrifices of praise ; which being deliuered , they are carefull to performe . Howbeit it cannot be denied but that the greatest part of men forget to bee thankfull , as appeareth by the storie of the ten lepers , to whom being all clensed , one onely returned to giue praise and thankes to God , But let vs in this our affliction for the confirmation of our faith seriously vow these sacrifices of praise vnto God : and if it please God to deliuer vs , let vs bee mindfull to offer vnto the Lord the sacrifice of praise , and pay our vowes vnto the most high : for if with Dauid we should deliberat with our selues what to render vnto the Lord for all his benefits towards vs , we must resolue as he doth , to take the cup of saluation , that is , of thankes for his preseruation of vs , and so pay our vowes vnto the Lord. And if this be the onely thing almost which we can render vnto the Lord , we are exceedingly vnthankfull , if we bee wanting therein . We are also to make the glorie of God the end of our speech , by auoiding all idle words , and rotten speeches , whereby good maners might be corrupted . And contrariwise , endeuouring that our speech being gracious alwayes and seasoned with salt , God may be glorified thereby , and our brethren edified . Lastly , we are by our deeds to glorifie God , by bringing forth the fruits of good works : For by this meanes we shall not onely glorifie God our selues ( as our Sauiour Christ saith , Herein is my father glorified that you bring forth much fruit ) but also be authors vnto others of glorifying him , to which purpose hee exhorteth vs so to let our light shine before men that they seeing our good workes may glorifie our father which is in heauen . The third thing to be obserued , is a twofold doctrine . For first , when God doth promise vs this grace to glorifie him , this proueth , that or care and studie to glorifie God , is not a matter in our owne power , but is the free gift of God. And therefore as the Lord here promiseth ●nd elsewhere sweareth to giue vs this grace , so are we by earnest prayer to begge the same at his hands , as we are taught in the first petition of that forme of prayer which Christ hath prescribed to vs ; namely , that God would giue vs grace to glorifie his name . And secondly , whereas the Lord promiseth to the faithfull that they shall glorifie him : hereby it appeareth that the children of God haue a great desire to glorifie God , and esteeme it as a greater benefit than their deliuerance it selfe , if God will vouchsafe to make them instruments of his glorie : for that they acknowledge to be the end whereunto their deliuerance is to bee referred . Now the end is alwayes better than that which is destinated thereunto . And the same thing is signified by the order of petitions in the Lords prayer , whereby we are taught to preferre the glorie of God , before those things which concerne not onely our temporall , but also spirituall good . The fourth & last thing is a reproofe & check of those who haue no zeale of Gods glorie : for seeing the Lord promiseth to the faithfull that they shall glorifie him , and elsewhere by oath confirmeth that to those that he re-redeemeth he will giue this grace to worship him in holinesse and righteousnesse : therefore we may easily discerne in what number they are to be reckoned , who haue no care to praise God for this deliuerance , neither haue any desire to glorifie him . To conclude therefore , that this affliction , and hand of God afflicting vs may be remoued ; let vs flie vnto God by humble , heartie and effectuall prayer , as we are commanded in this place ; let vs humble our selues vnder the mightie hand of God , let vs turn● vnto him that hath smitten vs , let us be carefull to meete him in his iudgements , let vs repent of our sinnes , let vs vnfainedly vow the sacrifice of praise and thanksgiuing , and a serious care hereafter to glorifie God , that so with better assurance of faith we may intreat him to deliuer vs , let vs be mindfull to glorifie him , and to render our vowes vnto the most high : that so it may plainely appeare , that our preseruation and life is joyned with the glorie of God. Otherwise if we shall forget this great mercie of God , and dishonour him by our sinnes , we are to feare lest some more grieuous iudgement shall befall vs. As our Sauiour Christ said to the man whom he had cured , Behold , thou art made whole , sinne no more , lest a worse thing come vnto thee . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS . Notes, typically marginal, from the original text Notes for div A20731-e1340 VVhat fasting in generall is , viz. Not a sober Or abstemious vse of food , But an vtter abstinence therefrom . Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suidas . Varinus . Nor yet a forced abstinence Act. 27.33 . Or want . Psal. 102.4 . & 109.24 . Amos 4.6 . Act. 27.21.33 . But a voluntarie forbearing of food . Mat. 15.33 . Ma● . 8.3 . Mat. 6.16.17 , 18 The sorts of fasting . For it is either naturall , or ciuile , 1. Sam. 14.24 . or spirituall . Hieronymus . And that is either the moral and chast fast , or the religious and deuout fast . VVhat the chast fast is . 1. Thess. 4.4 , 5. 2. Cor. 6.19 . And what other helpes must concurre therewith , viz. 1 Sobrietie in moderating not only the inward fancies & affections , b●● also the outward se●ces . Psal. 119.37 . Iob. 3● . 1 . Eccles. 9.8.9 . 2 Temperancie in diet . Mat. 19 11. 1. Cor. 7.7 . 3. Prayer . 4. Vigilancie . 1. Pet. 4.7 . 1. Thess. 5.6 . 5. Diligence & painefulnesse . Auoiding contrariwise intemperancie in diet . Hieronym . 2. Cor. 6.6 . Ad Rusticum Monach. de viuendi formae . Ad Furiam de viduitate seru. August . de temp . serm . 56. Hieronym . ad Eustoch . de custodia virginit . Ad Furiam de vid●itate seru. Terent. Eunuch . Ouid. 2. de Remed . Prou. 23.33 . Gen. 19.32 , 33. Valer. Max. lib 2. c 1. Slouthfulnes , &c. Ezek. 16.49 . Ouid. 2. de remed . Theophrast . Definit . breuior . 69. 2. Sam. 11. † Ergo vbi visus eris nostra medicabilis arte , Fac monitis fugias otia prima meis . Otia si tolla● , periere Cupidinis arcu● , &c. Ouid. * Rom. 13.12 , 13 VVhich meanes of chastitie not sufficing in single life , 1. Cor. 7.2 9. Men are bound to flie to mariage , as the lawfull remedie against lust . VVhat the religious fast is , viz. § 2. That it is an exercise of religion ordained of the Lord. Both in the old Testamēt , and that not as ceremonial and peculiar to the Iewes . Leuit. 16.29 & 23.27.29 . Zac. 7.5 . & 8.19 * Mat. 6.17 . * Ioel. 2.13 . Esay 58.5 . 1. King. 21.27 . Esay 58.5 . Mat. 6 16. 2. Sam. 12.20 . Esth. 4.1.3 . Ezr. 9.3 . Dan. 9.3 . & 10.3 But as a morall and common to all : Leuit. 23. Nehe. 8.9 , 10. Esth. 9.18 , 19. 2. Chro. 20.3 . Ezr. 8.21 . Ioel. 1.14 . & 2.15 . Leuit. 23.32 . Esay . 58.5.13 . But also in the new Testament . Mat. 6.16 . Vers. 18. Mat. 9.14 . Luk. 5.33 . Mar. 2.18 . Mat. 17.21 . Luk. 2.37 . A●● . 13.3 . Act. 14 . 2● . 2. Car. 11.27 . And yet not ordinarily to be performed . 1. Cor. 7.3.5 . Mat. 9.15 . Phil 4.4 . 1. Thes. 5.16 . Mat. 9.16 . Esay . 22.12 . Ioel. 2 . 1● . Leuit. 23.29 . But extraordinarily , as speciall and vrgent occasion is offered . The causes of fasting , are either the obtaining of some speciall good ▪ Nehe. 1.4.11 . Ezr. 8.21 . Esth. 416. Rom. 1.16 . 1. Cor. 1.21 . Act. 13.3 & 14.23 . Hicronym . in p●ologo super Math. Or remouing of some euill , whether it be the euill of sinne . Act. 9.9.11 . 1. Sam. 7.6 . Ezr. 9.3.6 . & 10.6 . Neh. 9.1.2 . Or the euill of affliction , & that either imminent , Esay 22.12 . Ionas . 3.5.6 . Chro. 20.3 . Or present : As famine , Ioel. 1.14 . & 2.12.15 . Ios. 7 6. Sword , Captiuitie , Dan. 9.3 . Sicknesse and mortalitie . 1. Sam. 12.16 . Psal. 35.13 . Vpon such occasions , necessitie is imposed . Esay . 22.12 . Definit . breuior . 129. & 130. On publicke persons who haue authoritie , to proclaime ▪ Ioel 2.25 . And on priuat persons , to obserue the fast . Ezek 9.4 . Math. 6.18 . Rom. 13.14 . Gal. 6. ● . The religious fast , consisteth on two parts ▪ viz the outward and the inward exercise . 1. Tim. 4.8 . In the outward exercise we are to consider from what we are to abstaine , and for how long . It is abstinēce , first frō helpes of this life , as first from food wholly . 2. Sam. 3.35 . Ezr. 10.6 . Esth. 4 16. Ion. 3.7 . Act 9.9 . Math. 12.7 . Gal. 5.13 . The reasons why abstinēce from food is required . Rom. 14.17 . 1. Cor. 8.8 . Luke 21.34 . Col. 2.23 . 2. Cor. 7.11 . 2 From sleepe in part . Col. 4.2 . 1. Pet. 4.7 . 2. Sam. 12.16 . Esth. 4.3 . Ioel. 1.13 . 1. King. 21.27 . 3 From ornaments & costly attire . Exod. 32. Exod. 33.1 . Vers. 2. Vers. 3. Vers. 5. Vers. 4. Vers. 6. 4 From delights & pleasures . Quest. Euangel . lib. 2. c. 18. 1. Cor. 7.5 . Ioel ▪ 2.16 . 2 From bodily labours and worldly businesse . Ioel. 1.14 . & 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leuit. 23.36 . Deut. 16.8 . Leuit. 23.28.30.32 . Why rest from labours is required . Polit. 4.15 . How long this abstinēce is to be vsed , or the time of the fast . Leuit. 23.32 . Iudg. 20.26 . 2. Sam. 1.12 . Ios. 7.6 . 2. Sam. 3.35 . Hieronym . in vita Hilarionis . Esth. 4.16.17 . Act. 9.9 . 1. Sam. 31.13 . Dan. 10.2 , 3. Of the fortie dayes fast of Moses , Elias , and Christ. Dan. 10.3 . 1. Sam. 1.18 . 2. Sam. 12.20 . Of the spirituall exercise , or inward fast , without which the outward is of no value . Rom. 14.17 . 1. Tim. 4.8 . Ion. 3. Iohn 4.23 , 24. Zach. 7.5 . Vers. 5. Luk. 18.11 , 12 , 14. The inward fast is a solemn exercise of prayer , ioyned with repentance . Ezr. 8.21 . Iam. 4.2 . 1 Iohn 5.14 . Iam. 4.3 . Esay 59.2 . Iohn 9.31 . Prou. 15.8.29 . Mat. 11.21 . Iob. 42.6 . The two parts of repentance concurring with both the parts of prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , panitentia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , resipiscentia . But for distinction sake we are first to speake of humiliatiō , which is as it were a preparatiue to praier : secondly , of the parts and properties of prayer thirdly , of repentance and amendement of life , which must as it were second ou● prayer : Humiliation is partly inward , which standeth in two things ▪ 1. An inward sence of our miserie and sorrow for the same : 2. King. 22.19 . Act. 2.37 . Ioel 2.13 . Psal. 51.17 . Mat. 9.15 . Mark 2.9 . Luke 5.34 . Z●ch . 7 3. Ios. 7.6 . 1. King. 21.27 . Ioel 2.13 . Esay . ●8 . 1 . Psal. 35.13 . & 69.12 . Es●h . 4.1.3 . Ion. 3.5 , 6 , 8. Psal. 69.11 . Ioel 2.13 . 2 An humble and vile estimation of our selues . Exod. 33.4 . Psal. 35.13 . Esay 58.5 . Leuit. 23.27.32 . 1. King. 21.29 . Psal. 51.17 . Esay 66.2 . Psal. 34.17.18 . How we are to attaine to this humiliation . Ezek. 33.11 . Amo● 4.12 . 1. Cor. 11.31 . Ier. 5.3 . 1. Cor. 11 32. Lam. 3.39 . Zach. 12.10 . Gen. 18.27 . Partly outward , arising from the inward humiliation : whereof also are two branches , first , Lamentation arising from the inward sorrow , Esay 38.14 . 1. Sam. 7.6 . Psal. 22.14 . 2. Sam. 14.14 . Exod. 22. Gen. 21.17 . Psal. 147.9 & 104.21.27.28 . And sometimes breaketh forth into exp●stulations . Exod 5.22 . Ios. 7.6 , 7 , 8 , 9. Psal. 6.3 . & 22.1.2 . Psa● . 75.5 . & 80.4 . Lam. 5 20. Math. 27.46 . 2 Confession of our sinnes , arising from the humble and base estimation of our selues . Psal. 51.4 . Dan. 9.7 . Nehe. 5. &c. Ezr. 9.6 . 1. Cor. 11.31 . 1. Iohn 1.9 . Prou. 28.13 . Psal. 32.3 , 4 , 5. 1. Sam. 7 6. Ezr. 9.6 , 7 , &c. Neh 16 , 7 , Dan. 9.3.5 . &c. In & with this humiliation , our prayer , and especially our deprecation is to be made . Ioel 2.17 . Dan. 9.5.16.17 , 18. Nehem. 9.32 . 1. Kin. 20.31 . Psal. 50.15 . Ioel 2.12 , 13. VVhereunto the other part of prayer , which is precation for good , is to be annexed . Phil. 4.6 . Eph. 6 . 1● . 1. Tim. 2.1 . & 5.5 . Act. 1.14 . In Psal. 50.51 . The 2 properties of prayer . 1. Feruencie . Ioel 1.14 . Ion. 3.8 . De ieiunio Serm. 1. Tom. 4. homil . ad pop . 71. In quadrages . Serm. 4. 2 Faith , which must be groūded first on the mediation of Christ , Luke 18.14 . 2. On the promises of God. Iohn 16.23 . Psal. 50.15 . Ioel 2.18.19 . And is to be cōfirmed , 1 , by experience of those who haue vsed this exercise with happy successe : Ez● . 8.23 . Esth. 9.22 . Verse 31. 2. Chron. 12.5.7.12.14 . 1. King. 21.29 . Ion. 3.10 ▪ Luke 12.32 . Rom. 8.32 . 2 , By the religious performance of this exercise , wherby we may be the better qualified according to the condition implied in the promise . Esay 66.2 . Psal. 34.18 . 1. Pet. 5.5 . Luk. 18.14 . Mat. 5.6 . Iohn 7.73 . 1. Pet. 5.5 . Luke 1.53 . 3. By the practise of repentance , concurring also with our prayer in this exercise . Esay 59.2 . Prou. 28.13 . Ezek. 43.8 . Ion. 3.10 . Psal. 78.36 . This repentance or amendment standeth in two things : The former , is eschewing euill : Serm. 1. de ieiunio . De tempore serm . 64. Esay 1.13 . Non possum ferre iniquitatē & diem interdicti . Arist. problem . sect . 13. quest . 7. Which is the true fast . † Serm. 1. de ieiun . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Plutarch de cohibend . ira . * Tom. 4. homil . 72. ad populum . † Homil. de iejun . ad Pop. Antioch . De tempore Serm. 173. In Leuit. lib. 10 Esai . 58.2.3.4 . &c. Zach. 7.5.7 . Esay . 58.3.15 . Especially wee are to abstain from those sinnes wherein we haue cheefly offended , & wherby the anger of the Lord is or hath beene especially prouoked against vs. Ion. 3.8 , 10. Esay . 58.5 . Eccles. 34.27 . Serm. de temp . 173. The latter part is ensuing or following after that which is good . By practising good duties for the present towards God & our neighbor , Zach. 7.9 , 10. Esay 58.6 . Especially the duties of mercie and almes-giuing . Vers. 7. Vers. 8. Vers. 9. Vers. 10. Which must concurre with our fast . Mat. 6. Act. 10.30.31 . Mat. 5.7 . Esay 58.9 . Prou. 21.13 . In alimentis pauperū abrupti apparatus ●tipēdia largiatur . August . de temp . Serm. 173. In Esay 58. Ser. de temp . 64. De temp . serm . 65. De tempore , serm . ●57 . In Leuit. lib. 10 in fine . By purposing and promising amendement for the time to come . Nehem. 9.38 . Ierem. 14.12 . Iohn 9.31 . Teb . 12.8 . The sorts of the religious fast , vz. priuat , or publicke . The priuat fast Psal. 35.13 . Dan. 6.19 . Ezech. 9.4 . Neh. 1.4 . Dan. 9. Mat. 6.16 , 17 , 18 Num. 30.14 . The publicke fast Ier. 36.9 . 1 VVho are to appoint it . Ioel. 2.15 , 16. Ier. 36.9 . 1. King. 21.9 , 12. 2 Vpon what occasion . As first , for the obtaining of some publick blessing . Act. 13.2 . 1. King. 21.9.12 . 2 For remouing some publick euill : whether some publicke sinne , Esay 64.5 . 1. Cor. 11.31 . 1. Sam. 7.6 . Nehem. 9.1 . Or publicke iudgement : & that either threatened . Ion. 3. Ier. 36.9 . 2. Chron. 20.3 . Esth. 4.1.3 . Am. 4.12 . or inflicted : As the sword , Iudg. 20. Famine , Ioel 1.14 . & 2.12.15 . Pestilence , 1. Kin. 8.37 , 38. 2. Sam. 24. Num. 16.46 . Apoc. 5.8 . Psal. 14● . 2 . Apoc. 8.3 . Captiuitie . Zac. 7.5 , & 8.19 Ier. 52.4 . Ier. 52.7 , 8. Ier. 52.12 . 2. Kin. 25.28 ▪ 29 Zach. 8.19 . 3 VVho are to obserue the publicke fast . Ioel 2.16 . Ion. 3.5.7 . Leuit. 23.29 . 4 How the publicke fast is to be obserued . Viz. 1. as a Sabbath or day of rest . Luk. 6.9 . 2 As a Sabbath of humiliation 3 To be sanctified both publickly Leuit. 23.27 . Ioel. 2.15.16 . By the ministers Acts 13.2 . Nehem. 9.4 . Nehem. 8.8 . Ier. 36.6 , 7 , 9.10 . By the people Leuit. 19.30 . & 26.2 . Mat. 18.20 . Leu. 23.2.27 . Heb. 10.25 . Math. 18 19. Act. 1.14 . & 4.24 . & 8.6 . Nehem. 8.6 . And also priuatly Dan. 9.3 . & 10.12 . Neh. 13.16 . A suruey of the popish fast● . Luke 18.11 . & 5.33 . Math. 9.16 . De tempor● Serm. 56. De tempor● Serm. 157. Psal. 104.15 . Prou. 31.6.7 . De bonès operib , in particular . lib. 2. ca. 2. Luke 5.37 . Col. 2.16.21.23 . 1. Tim. 4.1.3.4 . Notes for div A20731-e13000 Le. 1.4 . & 3.2 . Rom. 12.1 . Psal. 4.5 . Psal. 51.19 . Esay 56.7 . 1. Sam. 15.22 . Hos. 14.3 . Iohn 16.20 . Act. 14.22 . Luke 9.23 . Heb. 12.6 , 8. Apoc. 3.19 . 1. Pet. 4.12 . Heb. 12.8 . Act. 9.4 . Col. 1.24 . 2. Cor. 4.10 . Luk. 13.1 . Act. 28.4 . Dan. 5.22 . Luke 13.3 , 5. 1. Pet. 4.17 . 2. Sam. 12.14 . 1. Cor. 11.32 . 1. Pet. 4.17 , 18. Prou. 11.31 . Iam. 5.13 . Dan. 9.2 , Esay 38.1.5 . Ion. 3.4 , 5. Iam. 5.16 . Deut. 29.29 . 2. Sam. 24. Mat. 26.39 . 2. Sam. 15.26 . Luke 18.1 . Ier. 5.3 . Iob. 1.20 . Psal. 6.6 . Psal. 38.6 , 8. Ier. 2.30 . Esay 22.12 , 13. Vers. 14. Ioel. 2.12.13 . Rom. 8.26 . Ioel 1.13.14 . & 2.12 , 13 , 14 , 15. Ion. 3.7 . Iam. 1.5.6 . Iam. 5.15 . Apoc. 8.3.4 . 1. Sam. 30.6 . Ps. 3 , 4 , 5. & 4.8 Rom. 8.28 . Luke 18.1 , 2. Rom. 12.12 . Col. 4.2 . Iudith 8.10 . Heb. 4.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 8 27. 1. Iohn 5.14 . Rom. 8.26 , 27. Zac. 12.10 . Ier. 2.13 . ● . Cor. 11.32 . Esay 45.7 . Am. 3.6 . Esay 9.13 . Iob. 1.15.17.21 ▪ Iam. 3.6 . 2. Sam. 16.10 . Gen. 45.5.8 . Psal. 18.2 . Psal. 46.1 . Hos. 6.1 . Psal. 65.2 . 1. Sam. 6.9 . Iob. 21.15 . Luke 18.1 . 1. Thess. 5.17 . Psal. 28.1 . & 143. Lam. 2. ● . ● Esay 26.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos. 5.14 , 15. & 6.1 . Psal. 107. Psal. 78.34 . 2. Chr. 33.12 . ●3 . Luke 15.21 . August Luke 18.1 . Iud. 10.10 , 13 , 16 Matt. 15.22 , 23 , 28. Psal. 35.13 . 1. Chro. 10.12 . 2. Sam. 3.35 . Esay 22.12 . Amos 6.6 . Psal. 107.11.17.34 . Esay 64.5 . Psal. 39.11 . Lam. 3.39 . Amos 4.12 . Luk. 13.5 . Esay 9.13 . Psal. 78.34 . Ioel. 2.12 . Hos. 6.1 . Esay 65.24 . Luk. 15.20 . Deut 4.7 . 1. Iohn 5.14 . Psal. 34.17 . Psal. 34.19 . Psal. 91.15 . Exod. 22.27 . 1. Cor. 10 , 13. Num. 20.16 . Iudg. 10.10 , 11. Iudg. 15.19 . Psa. 116.1 , 2 , 3 , 4 Psal. 118.5 . Psal. 34.4.6 . Ion. 2. Esay 38.5 . 2. Chr. 33.12 , 13. Psal. 107.6.13 , 19 , 28. Prou. 15.8 , 29. Psal. 34.15 , 16. Iohn 9.31 . Iam. 5.16 . Psa. 34.17 . Psal. 145.19 . Psal. 91.14.15 . Psal. 84.11 . Iohn 15.7 . Esay 66.2 . Psal. 51.17 . Mic. 3.4 . Esay 1.15 . Ezech. 8 18. Esay 59.1 . Verse 9.11.12 . Esay 1.15 . Prou. 21.13 . Prou. 28.9 . Zach. 7.13 . Ezech. 43.8 . Esay 1.15 , 16 , 17. Verse 18. 1. Iohn 5.14 . Esay 29.13 , 14. Psal. 17.1 . Hos. 7.13 , 14. Psal. 78.36 , 37. Psal. 149.18 . Psal. 25.1 . Lam. 3.41 . 1. Sam. 1.15 . Psal. 62.8 . Apoc. 3.15 . Iam. 5.16 . Eccles. 35.17 . Rom. 8.26 . Ier. 2.26 . ● . Thes. 3.10 . Rom. 15.30 . Col. 4.12 . Gen. 32.24.28 . Hos. 12.3.4 . Iam. 5.15 . Math. 21.22 . Mar. 11.24 . Iam. 1.5 , 6 , 7. Heb. 11.6 . Rom. 10.14 . Iohn 16.23 . Eph. 3.12 . Math. 7.7 , 8. Iohn 16.23 . Iam. 4.3 . Gen. 28.20.21 , 22. 1 Sam 1.10 , 11. Psal. 66.13 , 14. Math. 7.11 . Math. 7.11 . Apoc. 14 , 13. Wisd. 4.11 . 1. Cor. 11.32 . Vers. 30. 2. King. 22.20 . Esay 57.1 . Luke 9.23 . Lam. 3.27 . Psal. 119 71. Ier. 2.30 . Iam. 1.4 . Iam. 1 , 2 , 3 , 4. Deut. 8.16 . Gen. 42.21 . Hos. 5.15 . Luke 18.1 . Esa 26.16 , 17 , 18 1. Pe● . 4.1 . Heb. 5.8 . Esay . 9.13 . Heb. 12.10 . Heb. 12.11 . Psal. 119.71 . Psal. 94.12 . Gal. 6.14 . Rom. 5.3 . I●m . 1.3 . 1 Apoc. 3.19 . 2 Heb. 12.10 . 3 Lam. 3.33 . Heb. 12.9 . 2. Cor. 1.5 . Rom. ● , 28 , Psal. 6.4.5 . & 142.7 . & 143.11 . Mal. 2.2 . 1. Cor. 10 . 3● . Luke 2.20 . Psal. 50 , 23. Psal. 50.14 , 15. Psal. 107. Heb 3.15 . Hos. 14.3 . Psal. 116.12 , 13 , 14 , 17 , & 118 , 21. Luke 17 17. Psal. 50.14 . Psal. 116.12.13 . Mat. 12.36 . Eph. 4.29 . 1. Cor. 15.33 . Col. 4.6 . Iohn 15.8 . Math. 5.16 . 1. ●o● . 2.12 . Math. 6.9 . Luke 1.73.74 . Esay 9 13. 〈◊〉 4.12 . Iohn 5.14 . 
A30158	----	I will pray with the spirit, and I will pray with the understanding also, or, A discourse touching prayer, from I Cor. 14.15 wherein is briefly discovered 1. What prayer is, 2. What it is to pray with the spirit, 3. What it is to pray with the spirit and with the understanding also / by John Bunyan. Bunyan, John, 1628-1688. 1663 Approx. 112 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30158 Wing B5541 ESTC R33259 13116836 ocm 13116836 97755 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30158) Transcribed from: (Early English Books Online ; image set 97755) Images scanned from microfilm: (Early English books, 1641-1700 ; 1546:1) I will pray with the spirit, and I will pray with the understanding also, or, A discourse touching prayer, from I Cor. 14.15 wherein is briefly discovered 1. What prayer is, 2. What it is to pray with the spirit, 3. What it is to pray with the spirit and with the understanding also / by John Bunyan. Bunyan, John, 1628-1688. The second edition. [4], 117 p. Printed for the author, London : [1663] Date of publication suggested by Wing. Imperfect: pages torn and tightly bound, with loss of print. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Melanie Sanders Sampled and proofread 2005-04 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion I will pray with the Spirit , and I will pray with the Understanding also : OR , A DISCOVRSE Touching PRAYER . From 1 Cor. 14. 15. Wherein is briefly discovered , 1. VVhat PRAYER is . 2. What it is to pray with the Spirit . 3. What it is to pray with the Spirit , and with the Understanding also . By JOHN BUNYAN . The Second Edition . But , we know not what we should pray for as we ought ; onely the Spirit helpeth our infirmities , Rom. 8. 26. London , Printed for the Author , 1663. I will pray with the Spirit , and I will pray with the understanding also . PRAYER is an Ordinance of God , and that to be used both in Publick and Private ; yea , such an Ordinance , as brings those that have the Spirit of Supplication , into great familiarity with God ; and is also so prevalent an action , that it getteth of God , both for the person that prayeth , and for them that are prayed for , great things . It is the opener of the heart of God , and a means by which the soul , though empty , is filled . By Prayer the Christian can open his heart to God as to a Friend , and obtain fresh testimony of God's Friendship to him . I might spend many words in distinguishing between publick and private Prayer ; as also between that in the Heart , and that with the vocal Voice : Something also might be spoken to distinguish between the Gifts and Graces of Prayer ; but eschewing this method , my business shall be at this time , only to shew you the very heart of Prayer , without which all your lifting up , both of hands , and eyes , and voices , will be to no purpose at all . I will pray with the Spirit . The method that I shall go in at this time , shall be , First , To shew you what true Prayer is . Secondly , To shew you what it is to pray with the Spirit . Thirdly , What it is to pray with the Spirit , and Understanding also . And so , fourthly , to make some short Use and Application of what shall be spoken . I. What Prayer is . For the first , What Prayer is . Prayer is a sincere , sensible , affectionate pouring out of the heart or soul to God through Christ , in the strength and assistance of the holy Spirit , for such things as God hath promised , or , according to the Word , for the good of the Church , with submission , in Faith , to the Will of God. In this Description are these seven things . 1. It is a sincere , 2. A sensible , 3. An affectionate pouring out of the soul to God through Christ , 4. By the strength or assistance of the Spirit , 5. For such things as God hath promised , or , according to his Word , 6. For the good of the Church , 7. With submission in Faith to the Will of God. For the First of these , It is a sincere pouring out of the soul to God. Sincerity is such a Grace as runs through all the Graces of God in us , and through all the actings of a Christian , and hath the sway in them too , or else their actings are not any thing regarded of God , and so of & in Prayer , of which particularly David speaketh , when he mentioneth Prayer , Psal. 66. 17 , 18. I cryed unto the Lord with my mouth , & he was extolled with my tongue . If I regard iniquity in my heart , the Lord will not hear my prayer , Psal. 17. 1 , 2 , 3 , 4. Part of the exercise of Prayer is sincerity , without which God looks not upon it as Prayer in a good sense : Then shall you seek me and find me , when you shall search for me with your whole heart , Jer. 29. 12 , 13. The want of this made the Lord reject their prayers in Hos. 7. 14. where he saith , They have not cryed unto me with their heart ( that is , in sincerity ) when they howled upon their beds . But for a pretence , for a shew in hypocrisie , to be seen of men , and applauded for the same , they pray . Sincerity was that which Christ commended in Nathaniel , when he was under the fig-tree ; Behold an Israelite indeed , in whom there is no guile . Probably this good man was pouring out of his soul to God in Prayer under the fig-tree , and that in a sincere and unfained spirit before the Lord. The Prayer that hath this in it , as one of the principal ingredients , is the Prayer that God looks at . Thus , the Prayer of the Upright is his delight , Prov. 15. 8. And why must Sincerity be one of the essentials of Prayer which is accepted of God , but because sincerity carries the soul in all simplicity to open its heart to God , and to tell him the case plainly without equivocation ; to condemn it self plainly without dissembling ; to cry to God heartily without complementing . I have surely heard Ephraim bemoning himself thus : Thou hast chastized me , and I was chastized , as a bullock unaccustommed to the yoak , Jer. 31. 18. Sincerity is the same in a corner alone as it is before the face of all the world . It knows not how to wear two vizards , one for an appearance before men , and another for a short snatch in a corner ; but it must have God , and be with him in the duty of Prayer . It is not a lip-labour that it doth regard , for it is the heart that God looks at , and that which sincerity looks at , and that which Prayer comes from , if it be that Prayer which is accompanied with sincerity . Secondly , It is a sincere and sensible pouring out of the heart or soul. It is not , as many take it to be , even a few babling , prating , complementory expressions , but a sensible feeling there is in the heart . Prayer hath in it a sensibleness of divers things : Sometimes sence of sin , sometimes of mercy received , sometimes of the readiness of God to give mercy , &c. First , a sence of the want of mercy , by reason of the danger of sin . The soul , I say , feels , and from feeling , sighs , groans , and breaks at the heart . For right Prayer bubleth out of the heart when it is over-pressed with grief and bitterness , as blood is forced out of the flesh , by reason of some heavy burthen that lyeth upon it , 1 Sam. 1. 10. David roars , cryes , weeps , faints at the heart , fails at the eyes , loseth his moisture , &c. Psal. 69. 3. & 38. 8 , 9 , 10. Hezekiah mourns like a dove , Isa. 38. 14. Ephraim bemoans himself , Jer. 31. 18. Peter weeps bitterly , Mat. 26. 57. Christ hath ( Heb. 5. 7. ) strong cryings and tears ; and all this from a sence of the justice of God , the guilt of sin , the pains of Hell and destruction . The sorrows of Death compassed me about , the pains of Hell got hold upon me , and I found trouble and sorrow . Then cryed I unto the Lord , Psal. 116. 3 , 4. And in another place , Psal. 77. 2. My sore ran in the night . Again , Psal. 38. 6. I am bowed down greatly , I go mourning all the day long . In all these instances , and in hundreds more that might be named , you may see , that Prayer carrieth it in a sensible feeling disposition , and that first from a sence of sin . 2dly , Sometimes there is a sweet sence of mercy received ; encouraging , comforting , strengthening , enlivening , enlightening mercy , &c. Thus David pours out his soul to bless and praise , and admire the great God for his loving kindness to such poor vile wretches . Psal. 103. 1 , 2. Bless the Lord , O my soul , and all that is within me bless his holy Name . Bless the Lord , O my soul , and forget not all his benefits . Who forgiveth all thine iniquities , who healeth all thy diseases , and crowneth thee with loving kindness and tender mercies ; who redeemeth thy life from destruction , who satisfieth thy mouth with good things , so that thy youth is renewed as the Eagles . And thus is the Prayer of Saints sometimes turned into praise and thanksgiving , and yet are Prayers still . This is a Mystery , God's people pray with their praises , as it is written , Phil. 4. 6. Be careful for nothing , but in every thing by Prayer , with supplication and thanksgiving , let your requests be made known to God. A sensible thanksgiving for mercies received , is a mighty Prayer in the sight of God ; it prevails with him unspeakably . 3dly , In Prayer , there is sometimes in the soul , a sence of Mercy to be received . This again sets the soul all on a flame . Thou , O Lord God , ( saith David , 2 Sam. 7. 27. ) hast revealed unto thy Servant , saying , I will build thee an house ; therefore hath thy Servant found in his heart to pray unto thee . This provoked Jacob , David , Daniel , with others , even a sence of Mercies to be received , as you may see , Gen. 32. 9 , 10 , 11 , 12. Dan. 9. 2 , 3 , 4. which caused them , not by fits and starts , nor yet in a foolish frothy way to babble over a few words written in a paper ; but mightily , fervently , and continually , to groan out their conditions before the Lord , as being sensible ; sensible , I say , of their wants , their misery , and the willingness of God to shew mercy . A good sence of sin , and the wrath of God , with some encouragement from God to come unto him , is a better Common Prayer-Book , than that which is taken out of the Papistical * Mass-Book ; being the Scraps and Fragments of the devices of some Popes , some Friars , and I wot not what . 3. Prayer is a sincere , sensible , and an affectionate pouring out of the soul to God. O the heat , strength , life , vigor , and affection that is in right Prayer . As the heart panteth after the Water-brooks , so longeth my soul after thee , O God , Psal. 42. 1. I have longed for thy Precepts ; I have longed after thy Salvation , Psal. 119. 40. My soul longeth , yea , fainteth for the Courts of the Lord ; my heart and my flesh cryeth out for the living God , Psal. 84. 2. My soul breaketh for the longing that it hath unto thy Judgements at all times , Psal. 119. 20. Mark ye here , My soul longeth , it longeth , it longeth , &c. Oh what affection is here discovered in Prayer ! The like you have in Daniel , Dan. 9. 19. O Lord hear , O Lord forgive , O Lord hearken and do ; defer not for thy Names sake , O my God. Every syllable carrieth a mighty vehemency in it . This is called the fervent , or the working Prayer , by James , Jam. 5. And so again , Luke 22. 44. And being in an Agony , he prayed more earnestly ; or had his affections more and more drawn out after God for his helping hand . Oh how wide are the most of men with their Prayers , from this Prayer , that is Prayer in God's account . Alas , the greatest part of men make no conscience at all of the duty ; and as for them that do , it is to be feared , that many of them are very great strangers to a sencere , sensible , and affectionate pouring out their hearts or souls to God ; but even content themselves with a little lip-labour , & bodily exercise , mumbling over a few imaginary Prayers . When the Affections are indeed engaged in Prayer , then , then the whole man is engaged , and that in such sort , that the soul will spend it self to nothing , as it were , rather than it will go without that good desired , even communion and solace with Christ. And hence it is , that the Saints have spent their strengths , and lost their lives , rather than go without the blessing , Psal. 69. 3. Psal. 38. 9 , 10. Gen. 32. 24 , 25 , 26. All this is too too evident by the ignorance , prophaness , and spirit of envy , that reigns in the hearts of those men that are so hot for the Forms , and not the Power of prayer : Scarce one of forty among them , know what it is to be born again , to have communion with the Father through the Son ; to feel the power of Grace sanctifying their hearts : but for all their prayers , they still live cursed , drunken , whorish , and abominable Lives , full of Malice , Envy , Deceit , Persecuting of the dear Children of God. Oh what a dreadful after-clap is coming upon them ! which all their hypocritical assembling themselves together , with all their prayers , shall never be able to help them against , or shelter them from . Again , It is a pouring out of the Heart or Soul : There is in Prayer , an unbosoming of a man's self , an opening of the Heart to God , an affectionate pouring out of the Soul in requests , sighs , and groans . All my desires are before thee ( saith David , Psal. 38. 9. ) my groanings are not hid from thee . And again , My soul thirsteth for God , even for the living God : When shall I come and appear before God ? When I remember these things , I pour out my soul in me , Psal. 42. 2 , 3. Mark ; I pour out my Soul : It is an Expression signifying , that in Prayer , there goeth the very life and whole strength to God. As in another place , Psal. 62. 8. Trust in him at all times , ye people , pour out your hearts before him . This is the Prayer to which the Promise is made , for the delivering of a poor Creature out of captivity and thraldom . If from thence thou shalt seek the Lord , thou shalt find him , if thou seekest him with all thy heart , and with all thy soul , Deut. 4. 29. Again , It is a pouring out of the heart or soul to God. This sheweth also the Excellency of the Spirit of prayer : it is the great God to which it retires ; When shall I come and appear before God ? And it argueth , that the Soul that thus prayeth indeed , sees an emptiness in all things under heaven ; That in God alone there is rest and satisfaction for the Soul. Now she that is a Widow , and desolate , trusteth in God , 1 Tim. 5. 5. So saith David , In thee , O Lord , do I put my trust , let me never be put to confusion ; deliver me in thy Righteousness , and cause me to escape ; incline thine ear to me , and save me : be thou my strong habitation , whereunto I may continually resort : For thou art my rock and my fortress ; deliver me , O God , out of the hand of the unrighteous and cruel man : For thou art my hope , O Lord my God , thou art my trust from my mouth . Many in a wording way , speak of God , but right Prayer makes God his hope , stay , and all . Right Prayer sees nothing substantial , & worth the looking after , but God : And that ( as I said before ) it doth in a sincere , sensible , and affectionate way . Again , It is a sincere , sensible , affectionate pouring out of the heart , or soul to God , through Christ. This , through Christ , must needs be added , or else it is to be questioned , whether it be Prayer , though in appearance it be never so eminent , or eloquent . Christ is the way through whom the Soul hath admittance to God , John 14. 6. and without whom , it is impossible that so much , as one desire , should come into the eares of the Lord of Sabbath . If you ask any thing in my Name , whatsoever you ask the Father in my Name , I will do it , Joh. 14. 13 , 14. This was Daniels way in praying for the People of God ; he did it in the Name of Christ , Now therefore , O our God , hear the prayer of thy servant , and his supplications , and cause thy face to shine upon thy Sanctuary that is desolate , for the Lords sake , Dan. 9. 17. And so David , for thy Names sake , ( that is , for thy Christs sake ) pardon mine iniquity , for it is great , Psal. 25. 11. But now , it is not every one that maketh mention of Christ's Name in prayer , that doth indeed and in truth effectually pray to God in the Name of Christ , or through him . This coming to God through Christ , is the hardest part that is found in Prayer : A man may more easily be sensible of his works , I , and sincerely too desire mercy , and yet not be able to come to God by Christ. That man that comes to God by Christ , he must first have the knowledge of him : For he that comes to God , must believe that he is , Heb. 11. 6. And so he that comes to God through Christ , must be enabled to know Christ. Lord ( saith Moses , Exod. 33. 11. ) shew me thy Way , that I may know thee . This Christ , none but the Father can reveale , Mat. 11. 27. Mat. 16. 16. And to come through Christ , is for the soul to be enabledo● God , to shroud it self under the shadow of the Lord Jesus , as a man shroudeth himself under a thing for safeguard . Hence it is that David so often terms Christ his shield , buckler , tower , fortress , rock of defence , &c. Psal. 18. 2. Psal. 27. 1. Psal. 28. 1. not only because by him he overcame his enemies , but because through him he found favour with God the Father . And so he saith to Abraham , Gen. 15. 1. Fear not , I am thy shield , &c. The man then that comes to God through Christ , must have faith by which he puts on Christ , and in him appears before God. Now he that hath Faith , is born of God ( John 3. 5. 7. ) born again , and so become one of the Sons of God ( John 1. 12. ) by virtue of which he is joyned to Christ , and made a member of him , Ephes. 5. 30. And therefore , Secondly , He , as a member of Christ , comes to God , I say , as a member of him , so that God looks on that man as part of Christ , part of his Body , flesh and bones , united to him by election , conversion , illumination , the Spirit being conveyed into the heart of that poor man by God ; so that now he comes to God in Christ's merits , in his blood , righteousness , victory , intercession , and so stands before him ; being accepted in his beloved , Ephes. 1. 6. And because this poor creature is thus a member of the Lord Jesus , and under this consideration , hath admittance to come to God : therefore , by vertue of this union , also , is the holy Sprit , conveyed into him , whereby he is able to pour out himself ( to wit ) his soul before God , with his audience . And this leads me to the next , or fourth particular . 4. Prayer is a sincere , sensible , affectionate pouring out of the heart or soul to God through Christ , by the strength or assistance of the Spirit . For these things do so depend one upon another , that it is impossible that it should be Prayer without there be a joynt concurrence of them : for though it be never so famous , yet without these things , it is only such Prayer as is rejected of God. For without a sincere , sensible , affectionate pouring out of the heart to God , it is but lip-labour ; and if it be not through Christ , it falleth far short of ever sounding well in the ears of God. So also , if it be not in the strength and assistance of the Spirit , it is but like the Sons of Aaron , offering with strange fire , Levit. 10. 1 , 2. But I shall speak more to this under the second head ; and therefore in the mean time , That which is not petitioned through the teaching and assistance of the Spirit , it is not possible that it should be according to the will of God , Rom. 8. 26 , 27. But to proceed . 5. Prayer is a sincere , sensible , affectionate pouring out of the heart or soul to God , through Christ , in the strength and assistance of the Spirit , for such things as God hath promised , &c. Mat. 6. 6 , 7 , 8. Prayer it is , when it is within the compass of God's word ; and it is blasphemy , or at best , vain babling , when the Petition is beside the Book . David therefore still in his prayer , kept his eye on the Word of God. My soul , saith he , cleaveth to the dust ; quicken me according to thy word , Psal. 119. 25 , 28. And again , Psal. 119. 41 , 42 , 58 , 65 , 74 , 81 , 82 , 107 , 147 , 154 , 169 , 170. My soul melteth for heaviness ; strengthen me according to thy Word . And , Remember thy word unto thy servant , on which thou hast caused me to hope . And indeed , the holy Ghost doth not immediately quicken and stir up the heart of the Christian without , but by , with , and through the word , by bringing that to the heart , and by opening of that whereby the man is provoked to go to the Lord , and to tell him , how it is with him ; and also to argue , and supplicate , according to the Word . Thus it was with Daniel , that mighty Prophet of the Lord. He understanding by Books , that the Captivity of the Children of Israel was hard at an end ; Then according unto that word , he maketh his prayer to God. I Daniel , ( saith he , Dan. 9. 2 , 3. ) understood by Books , ( viz. the Writings of Jeremiah ) the number of the years whereof the Word of the Lord came to Jeremiah , that he would accomplish seventy years in the desolation of Jerusalem . And I set my face to the Lord God , to seek by prayer and supplication , with fasting , and sackcloth and ashes . So that , I say , as the Spirit is the helper and the governour of the Soul , when it prayeth according to the Will of God ; so it guideth by and according to the Word of God , and his Promise . Hence it is that our Lord Jesus Christ himself did make a stop , although his Life lay at stake for it . I could now pray to my Father , & he should give me more than twelve legions of Angels ; but how then must the Scripture be fulfilled , that thus it must be ? Mat. 26. 53 , 54. As who should say , were there but a word for it in the Scripture , I should soon be out of the hands of mine enemies , I should be helpt by Angels ; but the Scripture will not warrant this kind of praying , for that saith otherwise : It is a praying then according to the word & promise . The Spirit by the Word must direct , as well in the manner , as in the matter of Prayer . I will pray with the Spirit , and I will pray with the Understanding also . But there is no understanding without the Word ; For if they reject the Word of the Lord , what wisdom is in them ? Jer. 8. 9. 6. For the good of the Church . This clause reacheth in whatsoever tendeth either to the honour of God , Christ's advancement , or his Peoples benefit . For God , and Christ , and his People , are so linked together , that if the Good of one be prayed for , to wit , the Church , the glory of God , and advancement of Christ must needs be included . For as Christ is in the Father , so the Saints are in Christ , John 17. 23. And he that toucheth the Saints , toucheth the Apple of God's Eye , Deut. 32. 10. Psal. 17. 8. Zach. 2. 8. And therefore pray for the Peace of Jerusalem , and you pray for all that is required of you , Psal. 122. 6. Psal. 51. 8. Isa. 62. 6 , 7. For Jerusalem will never be in perfect peace , until she be in Heaven ; and there is nothing that Christ doth more desire , than to have her there . That also is the place , that God through Christ hath given to her . He then that prayeth for the peace and good of Sion , or the Church , doth ask that in prayer which Christ hath purchased with his Blood ; and also , that which the Father hath given to him as the price thereof . Now he that prayeth for this , must pray for abundance of Grace for the Church , for help against all its temptations , that God would let nothing be too hard for it , and that all things might work together for its good ; that God would keep them blameless and harmless , the Sons of God , to his glory , in the midst of a crooked and perverse Nation . And this is the substance of Christ's own Prayer in the seventeenth of John. And all Paul's Prayers did run that way , as one of his Prayers do eminently shew , in Ephes. 1. 16 , to the 21. and Chap. 3. ver . 14 , to the 19th . with Col. 1. 9 , 10 , 11 , 12 , 13. And Phil. 1. 9 , 10 , 11. he saith , And this I pray , that your love may abound yet more and more in all knowledge , and in all judgement ; that ye may approve things that are excellent ; that you may be sincere , and without offence until the day of Christ. Being filled with the fruits of Righteousness which are by Jesus Christ , to the glory and praise of God. But a short Prayer you see , and yet full of good desires for the Church , from the beginning to the end : That it may stand and go on , and that in the most excellent frame of spirit , even without blame , sincere , and without offence , until the day of Christ , let its temptations or persecutions be what they will. And because , as I said , Prayer doth submit to the will of God , and say , Thy Will be done , as Christ hath taught us , Matth. 6. 10. therefore the People of the Lord in humility are to lay themselves and their prayers , and all that they have , at the foot of their God , to be disposed of by him as he in his heavenly wisdom seeth best ; Yet not doubting but God will answer the desire of his People , that way that shall be most for their advantage , and his glory . When the Saints therefore do pray with submission to the Will of God , it doth not argue that they are to doubt or question Gods love and kindness to them . But because they at all times are not so wise , but that sometimes Satan may get that advantage of them , as to tempt them to pray for that , which if they had it , would neither prove to God's glory , nor his Peoples good : 1 John 5. 14 , 15. Yet this is the confidence we have in him , that if we ask any thing according to his Will , he heareth us : And if we know that he heareth us , whatsoever we ask , we know that we have the Petition that we ask of him ; that is , we asking in the Spirit of grace and supplication . For , as I said before , that Petition that is not put up in and through the Spirit , it is not to be answered , because it is beside the Will of God. For the Spirit only knoweth that , and so consequently knoweth how to pray according to that Will of God. For what man knoweth the things of a man , save the spirit of a man that is in him ? even so the things of God knoweth no man , but the Spirit of God , 1 Cor. 2. 11. But more of this hereafter . Thus you see , first , what Prayer is . Now to proceed . II. I will pray with the Spirit . Now to pray with the Spirit ; for that 's the praying man , and none else , so as to be accepted of God : It is for a man ( as aforesaid ) sincerely and sensibly , with affection to come to God through Christ , &c. which sincere , sensible , and affectionate coming , must be by the working of God's Spirit . There is no man , nor Church in the world , that can come to God in Prayer but by the assistance of the holy Spirit ; For ( Eph. 2. 18. ) through Christ we all have access by one Spirit unto the Father . Wherefore Paul saith , We know not what we should pray for as we ought ; but the Spirit it self maketh intercession for us , with groanings which cannot be uttered . And he that searcheth the heart , knoweth the meaning of the Spirit , because he maketh intercession for the Saints according to the will of God. And because there is in this Scripture so full a discovery of the Spirit of Prayer , and of mans inability to pray without it ; therefore I shall in a few words comment upon it . Rom. 15. 16. For we . ] Consider first the person speaking , even Paul , and in his person all the Apostles . We Apostles , we extraordinary Officers , the wise Master-builders , that have some of us been caught up into Paradise , 1 Cor. 3. 10. 2 Cor. 12. 4. We know not what we should pray for . Surely there is no man but will confess , that Paul and his Companions were as able to have done any work for God , as any Pope or proud Prelate in the Church of Rome , and could as well have made a * Common-Prayer-Book , as those who at first composed this ; as being not a whit behind them , either in grace or gifts . For we know not what we should pray for . ] We know not the Matter of the things for which we should pray , neither the Object to whom we pray , nor the Medium by , or through whom we pray ; none of these things know we , but by the help and assistance of the Spirit , Mat. 11. 27. 1 Cor. 2. 9 , 10 , 11. Should we pray for Communion with God through Christ ; should we pray for Faith , for Justification by Grace , and a truly sanctified heart ? None of these things know we . For , As no man knoweth the things of a man , save the spirit of a man that is in him ; even so the things of God knoweth no man , but the Spirit of God , 1 Cor. 2. 11. But here ( alas ! ) the Apostles speak of inward and spiritual things , which the world knows not , Isa. 29. 11. Again , As they know not the Matter , &c. of Prayer , without the help of the Spirit , so neither know they the Manner thereof without the same ; and therefore he addeth , We know not what we should pray for as we ought ; but , the Spirit helpeth our infirmities , with sighs and groans which cannot be uttered . Mark here , they could not so well and so fully come off in the manner of performing this duty , as these in our dayes think they can . The Apostles when they were at the best , yea , when the holy Ghost assisted them , yet then they were fain to come off with sighs and groans ; falling short of expressing their mind , but with sighs and groans , which cannot be uttered . But here now , the wise men of our dayes are so well skill'd , as that they have both the Manner and Matter of their Prayers at their fingers ends ; setting such a Prayer for such a day , and that twenty years before it comes . One for Christmass , another for Easter , and six dayes after that . They have also bounded how many syllables must be said in every one of them at their publick Exercises . For each Saints day also , they have them ready for the generations yet unborn to say . They can tell you also , when you shall kneel , when you should stand , when you should abide in your seats , when you should go up into the Chancel , and what you should do when you come there . All which the Apostles came short of , as not being able to compose so profound a manner . And that for this reason included in this Scripture , because the fear of God tyed them to pray as they ought . For we know not what we should pray for as we ought . ] Mark this , As we ought . For the not thinking of this word , or at least , the not understanding it , in the spirit and truth of it , hath occasioned these men to devise , as Jeroboam did ( 1 King. 12. 26 , 27 , 28 , 29 , 30 , 31 , 32 , 33. ) another way of Worship , both for matter and manner , than is revealed in the Word of God. But saith Paul , We must pray as we ought ; and this we cannot do by all the art , skill , cunning and device of Men or Angels . For we know not what we should pray for as we ought , but the Spirit ; nay further , it must be the Spirit it self that helpeth our infirmities ; not the Spirit and man's lusts . What man of his own brain may imagine and devise , is one thing ; and what they are commanded and ought to do , is another . Many ask and have not , because they ask amiss , Jam. 4. 3. and so are never the nearer the injoying of those things they petition for . It is not to pray at random , that will put off God , or cause him to answer . While Prayer is making , God is searching the heart , to see from what root and spirit it doth arise . And he that searcheth the heart , knoweth ( that is , approveth only ) the meaning of the Spirit , because he maketh intercession for the Saints according to the will of God , 1 John 5. 14. For in that which is according to his Will only he heareth us , and in nothing else . And it is the Spirit only that can teach us so to ask ; it onely being able to search out all things , even the deep things of God. Without which Spirit , though we had a thousand Common-Prayer-Books , yet we know not what we should pray for as we ought , being accompanied with those infirmities that make us absolutely uncapable of such a work . Which infirmities , although it is a hard thing to name them all , yet some of them are these that follow . First , Without the Spirit , man is so infirm , that he cannot with all other means whatsoever , be enabled to think one right saving thought of God , of Christ , or of his blessed things ; and therefore he saith of the wicked , God is not in all their thoughts , Psal. 10. 4. Unless it be that they imagine him altogether such a one as themselves , Psal. 50. 20. For every imagination of the thought of their heart , is only evil , and that continually , Gen. 6. 5. Gen. 8. 21. They then , not being able to conceive aright of God to whom they pray , of Christ through whom they pray , nor of the things for which they pray , as is before shewed , how shall they be able to address themselves to God , without the Spirit help this infirmity ? Peradventure you will say , By the help of the Common-Prayer-Book : but , that cannot do it unless it can open the eyes , and reveal to the soul all these things before touched . Which , that it cannot , it is evident ; because that is the work of the Spirit only : The Spirit it self is the revealer of these things to poor souls , and that which doth give us to understand them ; wherefore , Christ tells his Disciples , when he promised to send the Spirit , the Comforter , He shall take of mine , and shew unto you ; as if he had said , I know you are naturally dark and ignorant , as to the understanding any of my things ; though ye try this course and the other , yet your ignorance will still remain ; the vail is spread over your heart , and there is none can take away the same , nor give you spiritual understanding , but the Spirit . The Common-Prayer-Book will not do it , neither can any man expect that it should be instrumental that way , it being none of God's Ordinances ; but a thing since the Scriptures were written , patched together , one piece at one time , and another at another ; a meer mane invention and institution , which God is so far from owning of , that he expresly forbids it , with any other such like , and that by manyfold sayings in his most holy and blessed Word . See Mark 7. vers . 7 , 8. and Col. 2. vers . 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. Deut. 12. 30 , 31 , 32. Prov. 30. 6. Deut. 4. 2. Rev. 22. 18. For right prayer , must aswell in the outward part of it , in the outward expression , as in the inward intention , come from what the soul doth apprehend in the Light of the Spirit ; otherwise it is condemned as vain and an abomination ; ( Mark 7. ) because the heart and tongue do not go along joyntly in the same , Prov. 21. 9. Isa. 29. 13. neither indeed can they , unless the Spirit help our infirmities . And this David knew full well , which did make him cry , Lord , open thou my lips , and my mouth shall shew forth thy praise , Psal. 51. 10 , 11. I suppose , there is none can imagine , but that David could speak , and express himself as well as others , nay , as any in our generation , as is clearly manifested by his word , and his works . Nevertheless , when this good man , this Prophet , comes into God's Worship , then the Lord must help , or he can do nothing ; Lord open thou my lips , and then my mouth shall shew forth thy praise . He could not speak one right word , except the Spirit it self gave utterance : For we know not what we should pray for as we ought : but the Spirit it self helpeth our infirmities . But Secondly , It must be a praying with the Spirit , that is the effectual praying ; because , without that , as men are senceless , so hypocritical , cold , and unseemly in their prayers ; and so , they with their prayers , are both rendred abominable to God , Mat. 23. 14. Mark 12. 40. It is not the excellency of the voice , nor the seeming affection , and earnestness of him that prayeth , that is any thing regarded of God without it , Luke 18. 11 , 12. Isa. 58. 2 , 3. For man , as man , is so full of all manner of wickedness , that as he cannot keep a word , or thought , so much less a piece of prayer clean , and acceptable to God through Christ. And for this cause , the Pharisees , with their prayers , were rejected . No question , but they were excellently able to express themselves in words , and also for length of time too they were very notable ; but they had not the Spirit of Jesus Christ to help them , and therefore they did what they did with their infirmities or weaknesses only , and so fell short of a sincere , sensible , affectionate pouring out of their souls to God through the strength of the Spirit . That is the prayer that goeth to Heaven , that is sent thither in the strength of the Spirit . For , Thirdly , Nothing but the Spirit can shew a man clearly his misery by nature , and so put a man into a posture of prayer . Talk is but talk , as we use to say , and so it is but mouth-worship , if there be not a sence of misery , and that effectually too . O the cursed hypocrisie that is in most hearts , and that accompanieth many thousands of praying men , that would be so looked upon in this day , and all for want of a sence of their misery ! But now the Spirit , that will sweetly shew the soul its misery , where it is , and what is like to become of it ; also the intolerableness of that condition : For it is the Spirit that doth effectually convince of sin and misery , without the Lord Jesus , John 16. 7 , 8 , 9. and so puts the soul into a sweet , serious , sensible , affectionate way of praying to God according to his Word . Fourthly , If men did see their sins , yet without the help of the Spirit , they would not pray : For they would run away from God , with Cain and Judas , and utterly despair of mercy , were it not for the Spirit . When a man is indeed sensible of his sin , and God's curse , then it is an hard thing to perswade him to pray ; For saith his heart , There is no hope , It is in vain to seek God , Jer. 2. 25. Jer. 18. 12. I am so vile , so wretched , and so cursed a creature , that I shall never be regarded . Now here comes the Spirit , and stayeth the soul , helpeth it to hold up its face to God , by letting into the heart some small sence of mercy , to encourage it to go to God ; and hence it is called the Comforter , John 14. 26. Fifthly , It must be in , or with the Spirit ; For without that , no man can know how he should come to God the right way . Men may easily say , they come to God in his Son : but it is the hardest thing of a thousand to come to God aright and in his own way , without the Spirit . It is the Spirit that searcheth all things , yea , the deep things of God , 1 Cor. 2. 12. It is the Spirit that must shew us the way of coming to God , and also what there is in God that makes him desireable . I beseech thee ( saith Moses ) shew me thy way , that I may know thee , Exod. 33. 13. And Joh. 16. 14. He shall take of mine , and shall shew it unto you . Sixthly , Because without the Spirit , though a man did see his misery , and also the way to come to God ; yet he would never be able to claim a share in either God , Christ , or Mercy , with Gods approbation . O how great a task is it , for a poor soul that comes sensible of sin , and the wrath of God , to say in Faith , but this one word , Father ! I tell you , how ever hypocrites think , yet the Christian , that is so indeed , finds all the difficulty in this very thing , it cannot say , God is its Father . Oh! saith he , I dare not call him Father ; and hence it is , that the Spirit must be sent into the hearts of Gods people for this very thing , to cry , Father , Gal. 4. 6. it being too great a work for any man to do knowingly , and believingly , without it . When I say , knowingly , I mean , knowing what it is to be a Child of God , and to be born again . And when I say , believingly , I mean , for the soul to believe , and that from good experience , that the work of Grace is wrought in him : this is the right calling of God Father ; and not as many do , to say in a babling way , the Lords Prayer ( so called ) by heart , as it lyeth in the words of the Book . No , here is the life of Prayer , when in , or with the Spirit , a man being made sensible of sin , and how to come to the Lord for mercy ; he comes , I say , in the strength of the Spirit , and cryeth , Father . ☞ That one word spoken in Faith , is better than a thousand prayers , as men call them , written and read , in a formal , cold , luke-warm way . Oh how far short are those people of being sensible of this , who count it enough to teach themselves and children , to say the Lords Prayer , the Creed , with other sayings ; when as Gods knows they are senceless of themselves , their misery , or what it is to be brought to God through Christ ! Ah poor souls ! study your misery , and cry to God to shew you your confused blindness and ignorance , before you be to rife in calling God your Father , or learning your children either so to say . And know , that to say , God is your Father , in a way of prayer , or conference , without an experiment of the work of grace on your souls , it is to say , you are Jews , and are not , and so to lie . You say , Our Father , God saith you blaspheme . You say , you are Jews , that is , true Christians : God saith , you lie . Behold I will make them of the Synagogue of Satan , which say , they are Jews , and are not , but do lie . And I know the blasphemy of them that say , they are Jews , and are not , but are the Synagogue of Satan , Rev. 3. 9. Rev. 2. 9. And so much the greater the sin is , by how much the more the sinner boasts it with a pretended sanctity , as the Jews did to Christ , in John 8. 41 , to 45. which made Christ even in plain terms to tell them their doom , for all their hypocritical pretences . And yet forsooth , every cursed whoremaster , thief and drunkard , swearer , and perjured person , they that have not only been such in times past , but are even so still ; these , I say , by some must be counted the only honest men , and all because , with their blasphemous throats and hypocritical hearts , they will come to Church and say , Our Father . Nay further , these men , though every time they say to God , our Father , do most abominably blaspheme , yet they must be compelled thus to do . And because others that are of more sober Principles , scruple the truth of such vain Traditions ; therefore they must be looked upon to be the only Enemies of God and the Nation , Isa. 53. 10. when as it is their own cursed Superstition , that doth set the great God against them , and cause him to count them for his enemies . And yet , just like to Bonner , that blood-red Persecutor , they commend ( I say ) these wretches , although never so vile ( if they close in with their Traditions ) to be good Church-men , the honest subjects ; while God's People are ( as it hath alwayes been , Ezra 4. 12 , to 16. ) looked upon to be a turbulent , seditious , and factious people . Therefore give me leave a little to reason with thee , thou poor , blind , ignorant Sot ; It may be , thy great prayer is to say , Our Father which art in Heaven , &c. Dost thou know the meaning of the very first words of this Prayer ? Canst thou indeed , with the rest of the Saints , cry , Our Father ? Art thou truly born again ? hast thou received the Spirit of Adoption ? dost thou see thy self in Christ ? and canst thou come to God as a Member of him ? Or , art thou ignorant of these things , and yet darest say , Our Father ? Is not the Devil thy Father , ( John 8. 44. ) and dost thou not do the deeds of the flesh ? and yet darest thou say to God , Our Father ? Nay , art thou not a desperate Persecutor of the Children of God ? hast thou not cursed them in thy heart many a time ? And yet , dost thou out of thy blasphemous throat suffer these words to come , even , Our Father ? He is their Father , whom thou hatest and persecutest . But as the Devil presented himself amongst the Sons or God , Job 1. when they were to present themselves before the Father , even our Father ; so is it now : because the Saints are commanded to say , Our Father ; therefore all the blind ignorant rabble in the world , they must also use the same words , Our Father . Secondly , And dost thou indeed say , Hallowed be thy Name , with thy heart ? Dost thou study by all honest and lawful wayes , to advance the Name , Holiness and Majesty of God ? Doth thy heart and conversation agree with this passage ? Dost thou strive to imitate Christ in all the works of Righteousness , which God doth command of thee , and prompt thee forwards to ? It is so , if thou beest one that canst truly with God's allowance cry , Our Father . Or , is it not the least of thy thoughts all the day ? and dost thou not clearly make it appear that thou art a cursed Hypocrite , by condemning that with thy daily practice , which thou pretendest in thy praying with thy dissembling tongue ? Thirdly , Wouldest thou have the Kingdom of God come indeed , and also his Will to be done in Earth as it is in Heaven ? Nay , notwithstanding , thou , according to the form , sayest , Thy Kingdom come ; yet , would it not make thee ready to run mad , to hear the Trumpet sound , to see the Dead arise , and thy self just now to go and appear before God , to reckon for all the deeds thou hast done in the Body ? Nay , are not the very thoughts of it altogether displeasing to thee ? And if God's VVill should be done on Earth as it is in Heaven , must it not be thy ruine ? There is never a Rebel in Heaven ▪ against God ; and if he should so deal on Earth , must he not whirle thee down to Hell ? And so of the rest of the Petitions . Ah! how sadly would even those men look , and with what terror would they walk up and down the world , if they did but know the lying and blaspheming that proceedeth out of their mouth , even in their most pretended sanctity ? The Lord awaken you , and learn your poor souls , in all humility , to take heed , that you be not rash and unadvised with your heart , and much more with your mouth ; when you appear before God ( as the wise man saith ) Be not rash with thy mouth , and let not thine heart be hasty to utter any thing ; especially to call God Father , without some blessed experience when thou comest before God. But I pass this . Seventhly , It must be a praying with the Spirit if it be accepted ; because , there is nothing but the Spirit can lift up the soul or heart to God in Prayer . The preparation of the heart in man , and the answer of the tongue is from the Lord , Prov. 16. 1. That is , In every work for God ( and especially in Prayer ) if the heart run with the tongue , it must be prepared by the Spirit of God. Indeed the tongue is very apt ( of it self ) to run without either Fear or VVisdom . But when it is the answer of the heart , and that such an heart as is prepared by the Spirit of God ; then it speaketh so as God commands and doth desire . They are mighty words of David , where he saith , That he lifteth his heart and his soul to God , Psal. 25. 1. It is a great work for any man without the strength of the Spirit ; and therefore I conceive that this is one of the great reasons why the Spirit of God is called a Spirit of Supplication , Zech. 12. 11. because it is that which helpeth the heart when it supplicates indeed , to do it . And therefore saith Paul , Ephes. 6. 18. — Praying with all Prayer and Supplication in the Spirit . And so in my Text , I will pray with the Spirit . Prayer , without the heart be in it , is like a sound without life ; and a heart , without it be lifted up of the Spirit , will never pray to God. Eighthly , As the heart must be lifted up by the Spirit if it pray aright ; so also it must be held up by the Spirit when it is up , if it continue to pray aright . I do not know what , or how , it is with others hearts , whether they be lifted up by the Spirit of God , and so continued , or no : But this I am sure of ; First , That it is impossible that all the Prayer-Books that men have made in the world , should lift up or prepare the heart ; that is the work of the great God himself . And in the Second place , I am sure , that they are as far from keeping it up , when it is up . And indeed , here is the life of Prayer , to have the heart kept with God in the duty . Exod. 17. 12. It was a great matter for Moses to keep his hands lifted up to God in Prayer ; but how much more then to keep the heart in it ! The want of this is that which God complains of , Ezek. 33. That they draw nigh to him with their mouth , and honour him with their lips , but their hearts were far from him , ( but chiefly ) they that walk after the Commandments and Traditions of men : as the scope of Matth. 15. 8 , 9. doth testifie . And verily , may I but speak my own Experience , and from that tell you the difficulty of Praying to God as I ought ; it is enough to make your poor , blind , carnal men , to entertain strange thoughts of me . For , as for my heart , when I go to pray , I find it so loth to go to God , and when it is with him , so loth to stay with him , that many times I am forced in my Prayers ; first , to beg of God that he would take mine heart , and set it on himself in Christ , and when it is there , that he would keep it there ( Psal. 86. 11. ) Nay , many times I know not what to pray for , I am so blind , nor how to pray I am so ignorant ; onely ( blessed be Grace ) the Spirit helps our infirmities . Oh the starting-holes that the heart hath in the time of Prayer ! none knows how many by-wayes the heart hath , and back-lains , to slip away from the presence of God. How much pride also , if enabled with expressions ? how much hypocrisie , if before others ? And how little conscience is there made of Prayer between God and the Soul in secret , unless the Spirit of Supplication be there to help ? VVhen the Spirit gets into the heart then there is Prayer indeed , and not till then . Ninthly , The soul that doth rightly pray , it must be in and with the help and strength of the Spirit ; because it is impossible that a man should express himself in Prayer without it : when I say it is impossible for a man to express himself in prayer without it , I mean that it is impossible that the heart in a sincere and sensible , affectionate way , should pour out it self before God , with those groans and sighs that come from a truly praying heart , without the assistance of the Spirit . It is not the mouth that is the main thing to be looked at in Prayer , but whether the heart be so full of affection and earnestness in Prayer with God , that it is impossible to express their sence and desire . For then a man desires indeed , when his desires are so strong , many and mighty , that all the words , tears and groans that can come from the heart , cannot utter them . The Spirit helpeth our infirmities , and maketh intercession for us with sighs and groans that cannot be uttered . That is but poor prayer , which is only discovered in so many words . A man that truly prayes one Prayer , shall after that never be able to expresse with his mouth or pen , the unutterable desires , sence , affection and longing , that went to God in that Prayer . The best Prayers have often more groans than words ; and those words that it hath , are but a lean and shallow representation of the heart , life , and spirit of that Prayer . You do not find any words of Prayer that we reade of , come out of the mouth of Moses , when he was going out of Egypt , and was followed by Pharoah , Exod. 14. 15. and yet he made Heaven ring again with his cry : But it was the unexpressible , and unsearchable groans , and cryings of his soul , in and with the Spirit . God is the God of Spirits , Numb . 16. 22. and his eyes look further than the ourside of any duty whatsoever , 1 Sam. 16. 7. I doubt this is but little thought on by the most of them that would be looked upon as a praying people . The nearer a man comes in any work that God commands him , to the doing of it according to his will ; so much the more hard and difficult it is . And the reason is , because man , as man , is not able to do it . But Prayer ( as aforesaid ) is not only a duty , but one of the most eminent duties ; and therefore so much the more difficult . Therefore Paul knew what he said , when he said , I will pray with the Spirit . He knew well , it was not what others writ or said , that could make him a praying person ; nothing lesse than the Spirit could do it . Tenthly , It must be with the Spirit , or else , as there will be a failing in the act it self , so there will be a failing , yea a fainting in the prosecution of the work . Prayer is an Ordinance of God , that must continue with a soul so long as it is on this side glory . But as I said before , it is not possible for a man to get up his heart to God in Prayer ; so it is as difficult to keep it there , without the assistance of the Spirit . And if so , then for a man to continue from time to time in Prayer with God , it must of necessity be with the Spirit . Christ tells us , That men ought alwayes to pray , and not to faint , Luke 18. 1 , 2. And again tells us , that this is one definition of an Hypocrite , That either he will not continue in Prayer , or else , if he do , it will not be in the power , ( Job 27. 10. ) that is , in the Spirit of Prayer , but in the Form , for a pretence only , Mat. 23. 14. It is the easiest thing of an hundred , to fall from the Power to the Form ; but it is the hardest thing of many , to keep in the Life , Spirit and Power of any one duty , especially Prayer : That is such a work , that a man without the help of the Spirit cannot so much as pray once ; much less , continue without it in a sweet praying frame , and in praying , so to pray , as to have his Prayers to ascend into the ears of the Lord God of Sabbaoth . Jacob did not only begin , but held it ; I will not let thee go , unless thou bless me , Gen. 32. So did the rest of the Godly , Hos. 12. 4. But this could not be without the Spirit of Prayer . It is through the Spirit that we have access to the Father , Ephes. 2. 18. That same is a remarkable place in Jude , when he stirreth up the Saints by the Judgement of God upon the Wicked , to stand fast , and continue or hold out in the Faith of the Gospel , as one excellent means thereto , without which he knew they would never be able to do it . Saith he , Build up your selves in your most holy Faith , praying in the holy Ghost , Jude 20. As if he had said , Brethren , as eternal Life is laid up for the persons that hold out only , so you cannot hold out , unless you continue praying in the Spirit . The great cheat that the Devil and Antichrist deludes the World withal , it is to make them continue in the form of any Duty , the Form of Preaching , of Hearing , of Praying , &c. These are they that have a Form of Godliness , but deny the Power ; from such turn away , 2 Tim. 3. 5. Here followeth the Third Thing ; to wit , What it is to pray with the Spirit , and with understanding . And now to the next thing , What it is to pray with the Spirit , and to pray with the Understanding also . For the Apostle put a clear distinction between praying with the Spirit , and praying with the Spirit and Understanding . Therefore when he saith , he will pray with the Spirit , he addeth , and I will pray with the Understanding [ also . ] This distinction was occasioned through the Corinthians not observing , that it was their duty to do what they did to the Edification of themselves , and others too ; whereas they did it for their own commendations . So I judge . For many of them having extraordinary gifts , as to speak with divers tongues , &c. therefore they were more for those mighty gifts , than they were for the edifying of their Brethren ; which was the cause that Paul wrote this Chapter to them , to let them understand , that though extraordinary gifts were excellent , yet , to do what they did to the edification of the Church , was more excellent . For ( saith the Apostle ) if I will pray in an unknown tongue , my spirit prayeth , but my understanding ( and also the understanding of others ) is unfruitful . Therefore , I will pray with the Spirit , and I will pray with the Understanding also , 1 Cor. 14. 4 , 5 , - 12 , 13 , 14 , 15 , &c. reade the scope of the whole Chapter . It is expedient then that the Understanding should be occupied in Prayer , as well as the heart and mouth ; I will pray with the Spirit , and I will pray with the Understanding also . That which is done with Understanding , is done more effectually , sensibly and heartily , ( as I shall further shew anon ) than that which is done without it . Which made the Apostle pray for the Colossians , That God would fill them with the knowledge of his Will , in all wisdom , and spiritual understanding , Col. 1. 9. And for the Ephesians , That God would give unto them the Spirit of Wisdom and Revelation in the knowledge of him , Ephes. 1. 17. And so for the Philippians , That God would make them abound in knowledge , and in all judgment , Phil. 1. 9. A suitable understanding is good in every thing a man undertakes , either Civil or Spiritual ; and therefore it must be desired by all them that would be a Praying people . In my speaking to this , I shall shew you what it is to pray with Understanding . Understanding is to be taken both for speaking in our mother-tongue ; and also experimentally . I shall pass the first , and treat only on the second . For the making of right Prayers , it is to be required that there should be a good or spiritual understanding in all them who pray to God. First , To pray with Understanding , is to pray as being instructed by the Spirit , in the understanding of the want of those things which the soul is to pray for . Though a man be in never so much need of pardon of sin , and deliverance from wrath to come , yet if he understand not this , he will either not desire them at all , or else be so cold and luke-warm in his desires after them , that God will even loath their frame of spirit in asking for them . Thus it was with the Church of the Laodiceans , they wanted knowledge or spiritual understanding ; They knew not that they were poor , wretched , blind and naked : The cause whereof , made them , and all their services , so loathsome to Christ , that he threatens to spue them out of his mouth , Rev. 3. 17. Men without understanding , may say the same words in prayer as others do , but if there be an understanding in the one , and none in the other ; there is , Oh there is a mighty difference in speaking the very same words ! The one speaking it from a spiritual understanding of those things , that he in words desires ; and the other words it only , and there is all . Secondly , Spiritual understanding , Espieth in the heart of God , a readiness and willingness to give those things to the soul , that it stands in need of . David by this could guess at the very thoughts of God towards him , Psal. 40. 5. And thus it was with the woman of Canaan ( Mat. 15. 22 , 23 , 24 , 25 , 26 , 27 , 28. ) she did by Faith and a right Understanding , discern ( beyond all the rough carriage of Christ ) tenderness and willingness in his heart to save , which caused her to be vehement and earnest , yea , restless , until she did enjoy the mercy she stood in need of . An understanding of the willingness that is in the heart of God to save sinners , there is nothing will press the soul more to seek after God , and to cry for pardon , than it . If a man should see a Pearle , worth an hundred pounds , lye in a ditch , yet , if he understood not the value of it , he would lightly pass it by ; but if he once get the knowledge of it , he would venture up to the neck for it . So it is with souls concerning the things of God ; If a man once get an understanding of the worth of them , then his heart , nay , the very strength of his soul runs after them , and he will never leave crying till he have them . The two blind men in the Gospel , because they did certainly know that Jesus who was going by them , was both able & willing to heal such infirmities as they were afflicted with , therefore they cryed , and the more they were rebuked , the more they cryed , Mat. 20. 29 , 30 , 31. Thirdly , The understanding being spiritually enlightned , hereby there is the way ( as aforesaid ) discovered , through which the soul should come unto God ; which gives great encouragement unto it . It is else with a poor soul , as with one who hath a work to do , and if it be not done , the danger is great ; if it be done , so is the advantage : but he knows not how to begin , nor how to proceed , and so through discouragement , le ts all alone , and runs the hazard . Fourthly , The enlightened Understanding , sees largeness enough in the Promises to encourage it to pray , which still adds to it strength to strength . As when men promise such and such things to all that will come for them , it is great encouragement to those that know what promises are made , to come and ask for them . Fifthly , The Understanding being enlightned , way is made for the soul to come to God with suitable arguments . Sometimes in a way of expostulation , as Jacob , Gen. 32. 9. Sometimes in way of supplication ; yet not in a verbal way only , but even from the heart there is forced by the Spirit , through the understanding , such effectual Arguments , as moveth the heart of God. When Ephraim gets a right Understanding of his own unseemly carriages towards the Lord , then he begins to bemoan himself , Jer. 31. 18 , 19 , 20. and in bemoaning of himself , he useth such Arguments with the Lord , that it affects his heart , draws out forgiveness , and makes Ephraim pleasant in his eyes , through Jesus Christ our Lord. I have surely heard Ephraim bemoaning himself thus ( saith God ) Thou hast chastised me , and I was chastised ; as a bullock unaccustomed to the yoak : turn thou me , and I shall be turned ; for thou art the Lord my God. Surely after I was turned , I repented , and after I was instructed ( or had a right understanding of my self ) I smote upon my thigh . I was ashamed , yea , even confounded , because I did bear the reproach of my youth . These be Ephraim's complaints and bemoanings of himself ; at which the Lord breaks forth into these heart-melting expressions , saying , Is Ephraim my dear Son ? Is he a pleasant Chlld ? For since I spake unto him , I do earnestly remember him still ; therefore my bowels are troubled for him : I will surely have mercy upon him , saith the Lord. Thus you see , that as it is required to pray with the Spirit , so it is to pray with the Understanding also . And to illustrate what hath been spoken by a similitude ; Set the case there should come two a begging to your door , the one is a poor , lame , wounded , and almost starved creature ; the other is a healthful lusty person . These two use the same words in their begging , the one saith he is almost starved , so doth the other ; but yet the man that is indeed the poor , lame , or maimed person , he speaks with more sence , feeling and understanding of the misery that is mentioned in their begging , than the other can do ; and it is discovered more by his affectionate speaking , his bemoaning himself : His pain and poverty makes him speak more in a spirit of lamentation than the other , and he shall be pittied sooner than the other , by all those that have the least dram of natural affection or pitty . Just thus it is with God. There are some who out of custome and formality , go and pray ; there are others , who go in the bitterness of their spirit : The one he prayes out of bare notion , and naked knowledge ; the other hath his words forced from him by the anguish of his soul. Surely , that is the man that God will look at , even him that is of a humble and contrite spirit , and that trembleth at his word , Isa. 66. 2. Sixthly , An Understanding well enlightened , is of admirable use also , both as to the matter and manner of Prayer . He that hath his understanding well exercised , to discern between good and evil , and in it placed a sence , either of the misery of man , or the mercy of God ; that soul hath no need of the Writings of other men , to teach him by Forms of Prayer : For as he that feels the pain , needs not to be learned to cry , Oh! Even so he that hath his Understanding opened by the Spirit , needs not so to be taught of other mens prayers , as that he cannot pray without them : the present sence , feeling , and pressure that lyeth upon his spirit , provokes him to groan out his requests unto the Lord. When David had the pains of hell catching hold on him , and the sorrows of hell compassing him about , he needed not a Bishop in a Surplice , to learn him to say , O Lord I beseech thee deliver my soul , Psal. 116. 3 , 4. Or to look into a Book , to teach him in a Form to pour out his heart before God. It is the nature of the heart of sick men , in their pain and sickness , to vent it self for ease , by dolorous groans and complaints to them that stand by . Thus it was with David , in Psal. 38. to the 12. vers . And thus , Blessed be the Lord , it is with them that are indued with the Grace of God. Seventhly , It is necessary that there be an enlightened Understanding , to the end that the soul be kept in a continuation of the duty of Prayer . The People of God are not ignorant how many wiles , tricks , and temptations the Devil hath to make a poor soul , who is truly willing to have the Lord Jesus Christ , and that upon Christ's terms too ; I say , to tempt that soul to be weary of seeking the face of God , and to think that God is not willing to have mercy on such a one as him . I , saith Satan , thou mayest pray indeed , but thou shalt not prevail . Thou seest thine heart is hard , cold , dull and dead , thou dost not pray with the Spirit , thou dost not pray in good earnest , thy thoughts are running after other things , when thou pretendest to pray to God. Away hypocrite , go no further , it is but in vain to strive any longer . Here now , if the soul be not well informed in its understanding , it will presently cry out , The Lord hath forsaken me , and my God hath forgotten me , Isa. 45. 27. Whereas the soul rightly informed and enlightned , saith , Well , I will seek the Lord , and wait ; I will not leave off , though the Lord keep silence , and speak not one word of comfort , Isa. 49. 14. He loved Jacob dearly , and yet he made him wrestle before he had the blessing , Gen. 32. 25 , 26 , 27. Seeming delayes in God are no tokens of his displeasure ; he may hide his face from his dearest Saints , Isa. 8. 17. He loves to keep his People praying , and to find them ever knocking at the gate of Heaven : It may be , sayes the soul , the Lord tries me , or he loves to hear me groan out my condition before him . The woman of Canaan would not take seeming denyals for real ones ; she knew the Lord was gracious , Luke 18. 1 , to 6. And the Lord will avenge his People , though he bear long with them . The Lord hath waited longer upon me , than I have waited on him ▪ And thus it was with David , I waited patiently , saith he : That is , It was long before the Lord answered me , though at the last he enclined his ear unto me , and heard my cry , Psal. 40. 1. And the most excellent remedy for this , is an understanding well informed and enlightened . Alas , how many poor souls are there in the world , that truly fear the Lord ; who , because they are not well informed in their understanding , are oft ready to give up all for lost , upon almost every trick and temptation of Satan ! The Lord pitty them , and help them to pray with the Spirit , and with the Understanding also . Much of mine own experience could I here discover ; when I have been in my fits of agonies of spirit , I have been strongly perswaded to leave off , and to seek the Lord no longer ; but being made to understand , what great sinners the Lord hath had mercy upon ; and how large his Promises were still to sinners ; and that it was not the whole , but the sick , not the righteous , but the sinner , not the full , but the empty , that he extended his Grace and Mercy unto . This made me , through the assistance of his holy Spirit , to cleave to him , to hang upon him , and yet to cry , though for the present he made no answer ; and the Lord help all his poor tempted and afflicted People to do the like , and to continue , though it be long , according to the saying of the Prophet , Hab. 2. 3. And to help them ( to that end ) to pray not by the inventions of men , and their stinted Forms , but with the Spirit , and with the Understanding also . And now to answer a Query or two , and so to pass on to the next thing . Query 1. But what would you have us poor creatures to do , that cannot tell how to pray ; the Lord knows , I know not either how to pray , or what to pray for ? Answer . Poor heart ! Thou canst not ( thou complainest ) pray . Canst thou see thy misery ? Hath God shewed thee that thou art by nature under the Curse of his Law ? If so , do not mistake , I know thou dost groan , and that most bitterly . I am perswaded , thou canst scarcely be found doing any thing in thy calling , but Prayer breaks from thy heart , Rom. 8. 28. Have not thy groans gone up to Heaven from every corner of thy house ? I know 't is thus ; and so also , doth thine own sorrowful heart witness thy tears , thy forgetfulness of thy calling , & c ? Is not thy heart so full of desires after the things of another World , that many times thou dost even forget the things of this World ? Prethee reade this Scripture , Job 23. 12. Query 2. Yea , but when I go into secret , and intend to pour out my soul before God , I can scarce say any thing at all . Answer . Ah sweet soul ! It is not thy words , that God so much regards , as that he will not mind thee , except thou comest before him with some eloquent Oration . His eye is on the brokenness of thine heart , and that it is , that makes the very bowels of the Lord run over , A broken and a contrite heart , O God , thou wilt not despise , Psal. 51. 17. 2. The stopping of thy words may arise from over much trouble in thy heart . David was so troubled sometimes , that he could not speak , Psal. 77. 3 , 4. But this may comfort all such sorrowful hearts as thou art , that though thou canst not through the anguish of thy spirit speak much , yet the holy Spirit stirs up in thine heart groans and sighs , so much the more vehement ; when the mouth is hindred , yet the Spirit is not . Moses , as aforesaid , made Heaven ring again with his Prayers , when ( that we read of ) not one word come out of his mouth . But. 3. If thou wouldst more fully express thy self before the Lord ; study , First , Thy filthy Estate . Secondly , Gods Promises . Thirdly , The Heart of Christ. Which thou mayest know or discern ; 1. By his condescention and bloodshed . 2. By the mercy he hath extended to great sinners formerly ; and plead thine own vileness by way of bemoaning , Christs blood by way of expostulation ; and in thy prayers , let the mercy that he hath extended to other great sinners , together with his rich promises of grace , be much upon thy heart . Yet let me counsel thee . 1. Take heed that thou content not thy self with words . 2. That thou do not think that God looks only at them neither . But. 3. However , whether thy words be few or many , let thine heart go with them ; And then shalt thou seek him , and find him , when thou shalt seek him with thy whole heart , Jer. 29. 13. Object . 1. But though you have seemed to speak against any other way of praying but by the Spirit , yet here you your self can give direction how to pray . Answ. We ought to prompt one another forward to Prayer , though we ought not to make for each other Forms of Prayer . To exhort to pray with Christian direction is one thing , and to make stinted Formes for the tying up of the Spirit of God to them , is another thing . The Apostle gives them no form to pray withal , yet directs to Prayer , Ephes. 6. 18. Rom. 15. 30 , 31 , 32. Let no man therefore conclude , that because we may with allowance give instructions and directions to pray ; that therefore it is lawful to make for each other Forms of Prayer . Object . 2. But if we do not use Forms of Prayer , how shall we teach our Children to pray ? Answ. My judgement is , that men go the wrong way to learn their Children to pray , in going about so soon to learn them any set company of words , as is the common use of poor creatures to do . For to me it seems to be a better way for people betimes to tell their Children what cursed creatures they are , and how they are under the wrath of God by reason of original and actual sin : also to tell them the nature of God's wrath , and the duration of the misery ; which if they conscientiously do , they would sooner learn their Children to pray than they do . The way that men learn to pray , it is by conviction for sin ; and this is the way to make our sweet babes do so too . But the other way , namely , to be busie in learning Children forms of prayer , before they know any thing else , it is the next way to make them cursed hypocrites , and to puff them up with pride . Learn therefore your Children to know their wretched state , and condition ; tell them of hell fire , and their sins , of damnation , and salvation : the way to escape the one , and to enjoy the other ( if you know it your selves ) and this will make tears run down your sweet babes eyes , and hearty groans flow from their hearts ; and then also you may tell them to whom they should pray , and through whom they should pray ; you may tell them also of Gods promises , and his former grace extended to sinners , according to the word . Ah! poor sweet babes , the Lord open their eyes , and make them holy Christians . Saith David , Come ye Children , hearken unto me , and I will teach you the fear of the Lord , Psalm 34. 11. He doth not say , I will nuzle you up in a form of Prayer ; but , I will teach you the fear of the Lord ; Which is to see their sad states by nature , and to be instructed in the Truth of the Gospel , which doth through the Spirit beget Prayer in every one that in Truth learns it : And the more you learn them this , the more will their hearts run out to God in Prayer . God did never account Paul a praying man , until he was a convinced and converted man , Acts 9. 11. no more will it be with any else . Object . 3. But we find that the Disciples desired that Christ would teach them to pray , as John also taught his Disciples ; and , that thereupon he taught them that form , called the Lord's Prayer . Answ. First , To be taught by Christ , is that which not only they , but we desire ; and seeing he is not here in his person to teach us , the Lord teach us by his Word and Spirit ; for the Spirit is it which he hath said he would send to supply in his room when he went away , as it is , John 14. 16. and 16. 7. Secondly , As to that called a Form , I cannot think that Christ intended it as a stinted Form of Prayer . First , Because he himself layeth it down diversly , as is to be seen , if you compare Matth. 6. with Luke 11. Whereas , if he intended it as a set-form , it must not have been so laid down : for a set-form is so many words and no more . Secondly , VVe do not find that the Apostles did ever observe it as such , neither did they admonish others so to do : Search all their Epistles : Yet surely they , both for knowledge to discern , and faithfulness to practise , were as eminent as any He ever since in the World which would impose it . But in a word ; Christ by those words , Our Father , &c. doth instruct his People what Rules they should observe in their Prayers to God. 1. That they should pray in Faith. 2. To God in the Heavens . 3. For such things as are according to his Will , &c. Pray thus ; or , after this manner . Object . 4. But Christ bids , Pray for the Spirit : This implieth , that men without the Spirit , may notwithstanding pray , and be heard : See Luke 11. 9 , 10 , 11 , 12 , 13. Answ. 1. The speech of Christ there is directed to his own , vers . 1. 2. Christ his telling of them , that God would give his holy Spirit to them that ask him , is to be understood of giving more of the holy Spirit ; For still they are the Disciples spoken to , which had a measure of the Spirit already ; for he saith , When ye pray , say , Our Father , ver . 2. I say unto you , vers . 8. And , I say unto you , vers . 9. If ye then , being evil , know how to give good things to your children , how much more shall your heavenly Father give the holy Spirit to them that ask him ? Christians ought to pray for the Spirit , that is , for more of it , though God hath endued them with it already . Quest. Then would you have none pray , but those that know they are the Disciples of Christ ? Answ. Yes . 1. Let every soul that would be saved , pour out it self to God , although it cannot , through temptation , conclude it self a Child of God. And , 2. I know if the Grace of God be in thee , it will be as natural to thee to groan out thy condition , as it is for a sucking Childe to cry for the breast . Prayer is one of the first things that discovereth a man to be a Christian , Acts 9. 12. But yet if it be right , it is such Prayer as followeth . First , To desire God in Christ , for Himself , for his Holiness , Love , Wisdom and Glory . For right Prayer , as it runs onely to God through Christ , so it centers in him ▪ and in him alone ; Whom have I in Heaven but thee ? and there is none in Earth that I desire ( long for , or seek after ) besides thee , Psal. 73. 25. Secondly , That the soul might enjoy continual Communion with him , both here and hereafter . I shall be satisfied , when I awake , with thine Image , or in thy likeness , Psal. 17. 15. For in thee we groan earnestly , &c. 2 Cor. 5. 2. Thirdly , Right Prayer is accompanied with a continual labour after that which is prayed for . My soul waiteth for the Lord , more than they that watch for the morning , Psal. 130. 6. I will arise now , and seek him whom my soul loveth , Cant. 3. 2. For mark , I beseech you , there is two things that provoke to Prayer : One is , a detestation to sin , and the things of this life ; The other is , a longing desire after Communion with God , in an holy and undefiled state and inheritance . Compare but this one thing with most of the Prayers that are made by men , and you shall finde them but mock-prayers , and the breathings of an abominable spirit ; for even the most of men , either not pray at all , or else only endeavour to mock God and the world by so doing : for , do but compare their prayer , and the course of their lives together , and you may easily see that the thing included in their prayer is the least looked after by their lives . Oh sad Hypocrites ! Thus have I briefly shewed you , 1. VVhat Prayer is . 2. What it is to pray with the Spirit . 3. VVhat it is to pray with the Spirit , and with the Understanding also . I shall now speak a word or two of Application , and so conclude , with , 1. A word of Information . 2. A word of Encouragement . 3. A word of Rebuke . USE I. A Word of Information . For the first , to inform you , That as Prayer is the duty of every one of the Children of God , and carried on by the Spirit of Christ in the soul : So every one that doth but offer to take upon him to pray to the Lord , had need be very wary , and go about that work especially , with the Dread of God , as well as with hopes of the Mercy of God through Jesus Christ. Prayer is an Ordinance of God , in which a man draws very near to God ; and therefore it calleth for so much the more of the assistance of the Grace of God , to help a soul to pray , as becomes one that is in the presence of him . It is a shame for a man to behave himself irreverently before a King but a sin to do so before God. And a a King ( if wise ) is not pleased with an Oration made up with unseemly words and gestures ; So God takes no pleasure in the sacrifice of fools , Eccles. 5. 1 , 4. It is not long discourses , nor eloquent tongues , that are the things which are pleasing in the ears of the Lord ; but a humble , broken and contrite heart , ( Psal. 51. 17. Isa. 57. 15. ) that is sweet in the nostrils of the heavenly Majesty . Therefore for information , know , that there are these Five Things that are obstructions to Prayer , and even make void the requests of the creature . First . When men regard iniquity in their hearts , at the time of their Prayers before God. If I regard iniquity in my heart , the Lord will not hear my Prayer , Psal. 66. 18. For the preventing of temptation , that by the misunderstanding of this , may seize thy heart ; when there is a secret love to that very thing , which thou with thy dissembling lips dost ask for strength against . For this is the wickedness of man's heart , that it will even love , and hold fast that , which with the mouth it prayeth against ; and of this sort are they , that honour God with their mouth , but their heart is far from him , Ezek. 33. 31. O how ugly would it be in our eyes , if we should see a beggar ask an alms , with intention to throw it to the dogs ! Or , that should say with one breath , Pray you bestow this upon me ; and with the next , I beseech you give it me not . And yet thus it is with these kind of persons ; with their mouth they say , Thy Will be done ; and with their hearts nothing less . With their mouth say ▪ Hallowed be thy Name ; and with their hearts and lives , they delight to dishonour him all the day long . These be the prayers that become sin , Psal. 109. 7. and though they put them up often , yet the Lord will never answer them , 2 Sam. 22. 42. Secondly . When men pray for a shew to be heard , and thought some body in Religion , and the like . These prayers also fall far short of God's approbation , and are never like to be answered , in reference unto eternal life . There are two sorts of men that pray to this end . 1. Your Trencher-Chaplains , that thrust themselves into great mens Families , pretending the Worship of God , when in truth the great business is their own Bellies : which were notably painted out by Ahab's Prophets , 1 King. 18. 19. and also Nebuchadnezzars wise men , Dan. 2. who though they pretended great devotion , yet their lusts and their bellies were the great things aimed at by them in all their pieces of devotion . 2. Them also that seek repute and applause for their eloquent terms , and seek more to tickle the ears and heads of their hearers , than any thing else . These be they that pray to be heard and seen of men , and have all their reward already , Mat. 6. 5. These persons are discovered thus . 1. They eye only their Auditory in their expressions . 2. They look for Commendations when they have done . 3. Their hearts either rise or fall according to their praise or enlargement . 4. The length of their Prayer pleaseth them ; and that it might be long , they will vainly repeat things over and over , Matth. 6. 7. They study for enlargements , but look not from what heart they come . They look for returns , but it is the windy applause o● men ; and therefore they love not to be in a chamber , but among company and if at any time conscience thrust them into their closet , yet hypocris● will cause them to be heard in the streets ; and when their mouthes have done going , their prayers are ended ; for they wait not to hearken what the Lord will say , Psal. 85. 8. Thirdly . A third sort of prayer that will not be accepted of God , it is , When either they pray for wrong things ; or , if for right things , yet , that the thing prayed for , might be spent upon their lusts , and laid out to wrong ends : Some have not , because they ask not , saith James ; and others ask and have not , because they ask amiss , that they may consume it upon their lusts , James 4. 2 , 3 , 4. Ends contrary to God's Will , is a great Argument with God to frustrate the Petitions presented before him . Hence it is , that so many pray for this and that , and yet receive it not ; God answereth them onely with silence , they have their words for their labour , and that is all . Object . But God heareth some persons , though their hearts be not right with him , as he did Israel , in giving Quails , Psal. 106. 14. though they spent them upon their lusts . Answer . If he doth , it is in Judgment , not in Mercy : He gave them their desire indeed , but they had better have been without it , for he sent leanness into their souls , Psal. 106. 15. Wo be to that man that God answereth thus . Fourthly . Another sort of prayers there are that are not answered , and those are such as are made by men , and presented to God in their own persons only , without their appearing in the Lord Jesus . For , though God hath appointed Prayer , and promised to hear the Prayer of the creature , yet not the prayer of any creature that comes not in Christ. If you ask any thing in My Name , &c. John 14. 13. And , Whether ye eat or drink , or whatsoever ye do , do all in the Name of the Lord Jesus Christ , Col. 3. 17. If you ask any thing in my Name , I will do it , Joh. 14. 14. Though you be never so devout , zealous , earnest and constant in prayer , yet , it is in Christ only that you must be heard and accepted . But alas , the most of men know not what it is to come to him in the Name of the Lord Jesus , which is the reason they either ●ive wicked , pray wicked , and also ●ie wicked . Or else , 2. That they attain to nothing else but what a meer natural man may at●ain unto , as to be exact in word and ●eed betwixt man and man , and only with the righteousness of the Law , to ●ppear before God. Fifthly . The last thing that hindreth Prayer , is , The Form of it without the Power . It is an easie thing for men to be very hot for such things , as Forms of Prayer , as they are written in a Book , but yet they are altogether forgetful to enquire with themselves , whether they have the Spirit and Power of Prayer . These men they are like a painted man , and their Prayers are like a false voice ; they in person appear as Hypocrites , and their Prayers are an Abomination , Prov. 28. 9. VVhen they say they have been pouring out their souls to God , he saith , they have been howling like dogs , Hos. 7. 14. VVhen therefore thou intendest , or art minded to pray to the Lord of Heaven and Earth , consider these following Particulars . 1. Consider seriously what thou wantest ; do not as many , who in thei● words onely beat the air , and ask fo● such things as indeed they do not de sire , nor see that they stand in need thereof . 2. When thou seest what thou wantest , keep to that , and take heed thou pray sensibly . Object . But I have a sence of nothing ; Then , by your Argument , I must not pray at all . Answer . First , If thou findest thy self sensless in some sad measure , yet thou canst not complain of that senslesness , but by being sensible . There is a sense of senslesness , according to thy sense then , that thou hast of the need of any thing , so pray , ( Luke 8. 9. ) and if thou art sensible of thy senslesness , pray the Lord to make thee sensible of what-ever thou findest thine heart sensless of . This was the usual practice of the holy men of God ; Lord make me to know mine end , saith David , Psal. 39. 4. Lord , open to us this Parable , said the Disciples , Luke 8. 9. And to this is annexed the Promise , Call upon me , and I will hear thee , and shew thee great and mighty things that thou knowest not , Jer. 33. 3. that thou art not sensible of . But , Secondly , Take heed that thine heart go to God as well as thy mouth ; let not thy mouth go any further than thou strivest to draw thine heart along with it . David would lift his heart and soul to the Lord , and good reason : for so far as a man's mouth goeth along without his heart , so far it is but lip-labour only ; and though God calleth for , and accepteth the calves of the lips , yet the lips , without the heart , argueth not only senslesness , but our being without sense of our senslesness ; and therefore if thou hast a mind to enlarge in Prayer before God , see that it be with thy heart . Thirdly , Take heed of affecting expressions , and so to please thy self with the use of them , that thou forget not the Life of Prayer . I shall conclude this Use with a Caution or two . First , Take heed thou do not throw off Prayer , through sudden perswasions that thou hast not the Spirit , neither prayest thereby . It is the great work of the Devil to do his best , or rather worst , against the best prayers . He will flatter your false dissembling hypocrites , and feed them with a thousand fancies of well-doing , when their very duties of Prayer , and all other , stink in the nostrils of God ; When he standeth at a poor Joshua's hand to resist him , ( Isa. 66. 5. Zech. 3. 1. ) that is , to perswade him , that neither his person nor performances are accepted of God. Take heed therefore of such false conclusions and groundless discouragements ; And though such perswasions do come in upon thy spirit , be so far from being discouraged by them , that thou use them to put thee upon further sincerity and restlesness of spirit in thy approaching to God. Secondly As such sudden temptations should not stop thee from Prayer and pouring out thy soul to God ; so neither should thine own hearts corruption hinder thee . It may be thou mayest find in thee all those things before-mentioned , and that they will be endeavouring to put forth themselves in thy praying to him : thy business then is to judge them , to pray against them , and to lay thy self so much the more at the foot of God , in a sence of thy own viseness , and rather make an argument from thy vileness and corruption of heart , to plead with God for justifying and sanctifying grace , than an argument of discouragement and dispair . David went this way ; O Lord , saith he , pardon mine iniquity , for it is great , Psal. 25. USE II. A Word of Encouragement . Secondly , To speak a word by way of Encouragement ( to the poor tempted and cast-down soul ) to pray to God through Christ. Though all Prayer that is accepted of God in reference to eternal life must be in the Spirit , for that onely maketh intercession for us according to the Will of God , Rom. 8. 27. Yet , because many poor souls may have the holy Spirit working on them , and stirring of them to groan unto the Lord for mercy , though through unbelief they do not , nor for the present cannot believe that they are the People of God , such as he delights in ; yet forasmuch as the truth of Grace may be in them , therefore I shall , to encourage them , lay down further these few particulars . 1. That Scripture in Luke 11. 8. is very encouraging to any poor soul that doth hunger after Christ Jesus . In the 5th , 6th , and 7th verses , he speaketh a parable of a man that went to his friend to borrow three loaves , who , because he was in bed , denied him , yet for his importunity-sake he did arise and give him ; clearly signifying , that though poor souls through the weakness of their faith cannot see that they are the friends of God , yet they should never leave asking , seeking , and knocking at God's door for mercy , Mat. 7. 7 , 8. Mark , saith Christ , I say unto you , Although he will not arise and give him , because he is his friend , yet because of his importunity ( or restless desires ) he will arise and give him as many as he needeth . Poor heart ! thou cryest out that God will not regard thee , thou dosnot find that thou art a friend to him but rather an enemy in thine heart by wicked works , Col. 1. 21. and thou ar● as though thou didst hear the Lord saying to thee , Trouble me not , I cannot give unto thee ; as he in the parable ; Yet I say , continue knocking , crying , moaning and bewailing thy self : I tell thee , though he will not arise and give thee , because thou art his friend ; yet because of thy importunity he will arise and give thee as many as thou needest . The same in effect you have discovered , Luke 18. in the parable of the unjust Judge , and the poor Widow ; her importunity prevailed with him . And verily , mine own experience tells me , that there is nothing that doth more prevail with God , than importunity . Is it not so with you in respect of your beggars that come to your door ? though you have no heart to give them any thing at their first asking , yet , if they follow you , bemoaning themselves , and will take no nay without an alms , you will give them ; for their continual begging overcometh you . Are there bowels in you that are wicked , and will they be wrought upon by an importuning beggar ? Go thou and do the like , Luke 11. 11. It is a prevailing motive , and that by good experience ; He will arise and give thee as many as thou needest . 2. Another Encouragement for a poor trembling convinced soul , is , To consider the place , throne , or seat , on which the great God hath placed himself to hear the petitions and prayers of poor creatures ; and that is a Throne of Grace , Heb. 4. 16. The Mercy-Seat , Exod. 25. 22. Which signifieth , that in the dayes of the Gospel God hath taken up his Seat , his abiding-place , in mercy and forgiveness ; and from thence he doth intend to hear the sinner , and to commune with him , as he saith , Exod. 25. 22. ( speaking before of the Mercy-Seat ) And there will I meet with thee . Mark ; It is upon the Mercy-Seat ; There will I meet with thee , and there will I commune with thee , from above the Mercy-seat . Poor souls ! they are very apt to entertain strange thoughts of God , and his carriage towards them , and suddenly to conclude , that God will have no regard unto them ; when yet he is upon the Mercy-Seat , and hath taken up his place on purpose there , to the end he may hear and regard the prayers of poor creatures . If he had said , I will commune with thee from my Throne of Judgement ; then indeed you might have trembled and fled from the face of the great and glorious Majesty . But when he saith , he will hear and commune with souls upon the Throne of Grace , or from the Mercy-Seat ; this should encourage thee , and cause thee to hope , nay to come boldly to the Throne of Grace , that thou mayest obtain mercy , and find Grace to help in time of need , Heb. 4. 16. 3. There is yet another Encouragement to continue in Prayer with God , and that is this . As there is a Mercy-Seat , from whence God is willing to commune with poor sinners ; so there is also by this Mercy-seat , Jesus Christ who continually besprinkleth it with his blood . Hence it is called , The Blood of sprinkling , Heb. 12. 14. When the High Priest under the Law was to go into the Holiest , where the Mercy-seat was , he might not go in without blood , Heb. 9. 7. Qu. Why so ? Answ. Because , though God was upon the Mercy-Seat , yet he was perfectly just as well as merciful . The Blood was to stop Justice from running out upon the persons concerned in the Intercession of the High Priest , as in Levit. 16. 13 , 14 , 15 , 16. To signifie , that all thine unworthiness that thou fearest , should not hinder thee from coming to God in Christ , for mercy . ☞ Thou cryest out , that thou art vile , and therefore God will not regard thy Prayers . 'T is true , if thou delight in thy vileness , and come to God out of a meer pretence . But if from a sence of thy vileness thou dost pour out thy heart to God , desiring to be saved from the guilt , and cleansed from the filth , with all thy heart ; fear not , thy vileness will not cause the Lord to stop his ear from hearing of thee . The value of the blood of Christ which is sprinkled upon the Mercy-seat , stops the course of Justice , and opens a flood-gate for the mercy of the Lord to be extended unto thee . Thou hast therefore , as aforesaid , boldness to enter into the Holiest , by the Blood of Jesus , that hath made a new and living way for thee , thou shalt not dye , Heb. 10. 19 , 20. Besides , Jesus is there , not only to sprinkle the Mercy-seat with his blood ; but he speaks , and his blood speaks ; he hath audience , and his blood hath audience ; Insomuch , that God saith , when he doth but see the blood , he will pass over you , and the plague shall not be upon you , &c. Exod. 12. 13. I shall not detain you any longer . Be sober and humble ; Go to the Father in the name of the Son , and tell him your case , in the assistance of the Spirit , and you will then feel the benefit of praying with the Spirit , and with Understanding also . USE III. A Word of reproof . This speaks sadly to you who never pray at all . I will pray , saith the Apostle , and so saith the heart of them that are Christians . Thou then art not a Christian that art not a praying person . The promise is , That every one that is righteous shall pray , Psal. 32. 6. Thou then art a wicked wretch that prayest not . Jacob got the name of Israel by wrestling with God , Gen. 32. And all his Children bare that name with him , Gal. 6. But the People that forget prayer , that call not on the name of the Lord , they have prayer made for them , but it is such as this , Pour out thy fury upon the heathen , O Lord , and upon the people that call not upon thy name , Jer. 10. 25. How likest thou this , O thou that art so far off from pouring out thine heart before God , that thou goest to bed like a dog , and risest like an hog , or a sot , and forgettest to call upon God ? What wilt thou do when thou shalt be damned in Hell , because thou couldst not find in thine heart to ask for Heaven ? Who will grieve for thy sorrow , that didst not count mercy worth asking for ? I tell thee , the ravens , the dogs , &c. shall rise up in judgement against thee , for they will according to their kind , make signs , and a noise for something to refresh them when they want it ; but thou hast not the heart to ask for Heaven , though thou must eternally perish in Hell , if thou hast it not . 2. This rebukes you that make it your business to slight , mock at , and undervalue the Spirit , and praying by that . What will you do , when God shall come to reckon for these things ? You count it high Treason to speak but a word against the King. Nay , you tremble at the thoughts of it ; and yet in the mean time you will blaspheme the Spirit of the Lord. Is God indeed to be dallied with , and will the end be pleasant unto you ? Did God send his holy Spirit into the hearts of his People to that end , that you should taunt at it ? is this to serve God ? And doth this demonstrate the Reformation of your Church ? Nay , is it not the mark of implacable Reprobates ? O fearful ! can you not be content to be damned for your sins against the Law , but you must sin against the Holy Ghost ? Must the holy , harmless , and undefiled Spirit of Grace ; the nature of God , the promise of Christ , the comforter of his Children ; that without which , no man can do any service acceptable to the Father ; Must this , I say , be the burthen of your Song , to taunt , deride , and mock at ? If God sent Corah and his company headlong to hell , for speaking against Moses and Aaron , Numb . 16. do you that mock at the Spirit of Christ , think to escape unpunished ? Heb. 10. 29. Did you never reade what God did to Ananias and Saphira , for telling but one lye against it ? Acts 5. 1 , 2 , 3 , 4 , 5 , 6 , 7. Also to Simon Magus , for but undervaluing of it , Acts 8. 18 , 19 , 20 , 21. And will thy sin be a virtue , or go unrewarded with vengeance , that makest it thy business to rage against , and oppose its Office , Service , and Help , that it giveth unto the Children of God ? It is a fearful thing to do despite unto the Spirit of Grace : compare Mat. 12. 31. with Mark 3. 30. 3. As this is the doom of those who do openly blaspheme the holy Ghost , in a way of disdain and reproach to its office and service : So also it is sad for you , who resist this Spirit of Prayer , by a Form of man's inventing . A very juggle of the Devil , that the Traditions of men should be of better esteem , and more to be owned , than the Spirit of Prayer . What is this less than that accursed Abomination of Jeroboam , which kept many from going to Jerusalem , the place and way of God's Appointment to worship , 1 Kings 12. 26 , &c. And by that means brought such displeasure from God upon them , as to this day is not appeased ? One would think that God's Judgements of old upon the Hypocrites of that day , should make them that have heard of such things , take heed and fear to do so . Yet the Doctors of our day are so far from taking of warning by the punishment of others , that they do most desperately rush into the same transgression ( viz. ) To set up an Institution of man , neither commanded nor commended of God : and whosoever will not obey herein , they must be driven either out of the Land , or the World. Hath God required these things at you hands ? If he hath , shew us where . If not ( as I am sure he hath not ) Then what cursed presumption is it in any , Pope , Bishop , or other , to command that in the Worship of God which he hath not required ? Nay , further : It is not that part only of the Form , which is several Texts of Scripture , that we are commanded to say ; but even all must be confessed as the Divine Worship of God , notwithstanding those absurdities contained therein , which because they are at large discovered by others , I omit the rehearsal of them . Again , Though a man be willing to live never so peaceably ; yet because he cannot for Conscience sake own that , for one of the most eminent parts of God's Worship , which he never commanded : therefore must that man be looked upon as factious , seditious , erroneous , heretical ; a disparagement to the Church , a seducer of the people , and what not ? Lord , what will be the fruit of these things ! when for the Doctrine of God there is imposed ( that is more than taught ) the Traditions of men ? Thus is the Spirit of Prayer disowned , and the Form imposed ; the Spirit debased , and the Form extolled : they that pray with the Spirit , though never so humble and holy , counted Phanaticks ; and they that pray with the Form , though with that only , counted the Vertuous . And how will the favourites of such a practice , answer that Scripture , which commandeth , that the Church should turn away from such as have a Form of Goaliness , but deny the Power thereof ? 2 Tim. 3. 5. And if I should say , That men that do these things aforesaid , do advance a Form of Prayer of other mens making , above the Spirit of Prayer , it would not take long time to prove it . For , he that advanceth the Book of Common-Prayer , above the Spirit of Prayer , he doth advance a Form of mens making above it . But this do all those who banish , or desire to banish them that pray with the Spirit of Prayer , while they hug and imbrace them that pray by that Form onely , and that because they do it . Therefore they love and advance the Form of their own , or others inventing , before the Spirit of Prayer , which is God's special and gracious Appointment . If you desire the clearing of the Minor , look into the Goals in England , and into the Alehouses of the same : and I believe , you will find those that plead for the Spirit of Prayer in the Goal , and them that look after the Form of mens Inventions only , in the Alehouse . It is evident also , by the silencing of God's dear Ministers , though never so powerfully enabled by the Spirit of Prayer ; if they , in conscience , cannot admit of that Form of Common-Prayer . If this be not an exalting the Common-Prayer-Book above either praying by the Spirit , or preaching the Word , I have taken my mark amiss . It is not pleasant for me to dwell on this ; the Lord in mercy turn the hearts of the people to seek more after the Spirit of Prayer ; and in the strength of that , to pour out their souls before the Lord. Only let me say , It is a sad sign , that that , which is one of the most eminent parts of the pretended Worship of God , is Antichristian ; when it hath nothing but Tradition of men , and the strength of Persecution to uphold , or plead for it . The Conclusion . I shall conclude this Discourse with this Word of Advice to all Gods People . I. BElieve , that as sure as you are in the Way of God , you must meet with Temptations . II. The first day therefore that thou dost enter into Christ his Congregation , look for them . III. When they do come , beg of God to carry thee through them . IV. Be jealous of thine own heart , that it deceive thee not in thy Evidences for Heaven , nor in thy walking with God in this world . V. Take heed of the flatteries of false Brethren . VI. Keep in the Life and Power of Truth . VII . Look most at the things which are not seen . VIII . Take heed of little sins . IX . Keep the Promise warm upon thy heart . X. Renew thy acts of Faith in the Blood of Christ. XI . Consider the Work of thy Generation . XII . Count to run with the foremost therein . Grace be with thee . THE END . Notes, typically marginal, from the original text Notes for div A30158-e210 * See Mr. Fox his citation of the Mass , in the last Volumn of the Book of Martyrs . * See Mr. Fox's Acts and Monuments . Volumn 2. 
A33013	----	A form of prayer and thanksgiving to Almighty God to be used throughout the cities of London and Westminster and elsewhere within the weekly Bill of Mortality on Thursday the 27th day of this instant October and in all other places throughout this kingdom of England, dominion of Wales, and town of Berwick on Tweed, on Thursday the 10th day of November next ensuing. Church of England. 1692 Approx. 30 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A33013 Wing C4128 ESTC R202217 15367806 ocm 15367806 103538 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33013) Transcribed from: (Early English Books Online ; image set 103538) Images scanned from microfilm: (Early English books, 1641-1700 ; 1148:16) A form of prayer and thanksgiving to Almighty God to be used throughout the cities of London and Westminster and elsewhere within the weekly Bill of Mortality on Thursday the 27th day of this instant October and in all other places throughout this kingdom of England, dominion of Wales, and town of Berwick on Tweed, on Thursday the 10th day of November next ensuing. Church of England. [18] p. Printed by Charles Bill and the executrix of Thomas Newcomb, deceas'd ..., London : MDCXCII [1692] Imperfect: print show-through with slight loss of print. Reproduction of the original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Prayer-books and devotions. Prayers. Great Britain -- History -- William and Mary, 1689-1702. 2008-01 TCP Assigned for keying and markup 2008-02 SPi Global Keyed and coded from ProQuest page images 2008-07 Olivia Bottum Sampled and proofread 2008-07 Olivia Bottum Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A FORM OF PRAYER AND Thanksgiving To Almighty GOD , To be Used throughout the Cities of London and Westminster , and elsewhere within the Weekly Bills of Mortality , on Thursday the 27 th day of this instant October ; And in all other Places throughout this Kingdom of England , Dominion of Wales , and Town of Berwick upon Tweed , on Thursday the 10 th day of November next ensuing . For the Signal Victory vouchsafed to Their Majesties Fleet : For the Preservation of His Majesties Sacred Person from all the Dangers of War , and from the Secret and Malicious Designs and Practices of His Enemies : And for His Safe Return to His People . By her Majesties Special Command . LONDON , Printed by Charles Bill , and the Executrix of Thomas Newcomb , deceas'd ; Printers to the King and Queens most Excellent Majesties . M DC XCII . October the 22 th 1692 . LEt this Form of Prayer and Thanksgiving be Printed and Published . Jo. Cant. A FORM of PRAYER and THANKSGIVING to Almighty God , to be Used throughout the Cities of London and Westminster , and elsewhere within the Weekly Bills of Mortality , on Thursday the 27 th day of this instant October ; And in all other Places throughout this Kingdom of England , Dominion of Wales , and Town of Berwick upon Tweed , on Thursday the 10 th day of November next ensuing . ¶ The Service for that Day upon which the Thanksgiving shall be Observed , must be used , except where it is here otherwise ordered . ¶ The Prayers shall begin wilh these Sentences . I VVill bless the Lord at all times , his praise shall be continually in my mouth . O magnifie the Lord with me , and let us exalt his Name together . Let them give thanks whom the Lord hath redeemed , and delivered from the hand of the enemy . I will offer unto thee the sacrifice of thanksgiving , and will call upon the Name of the Lord. I will pay my vows unto the Lord in the sight of all his people , in the courts of the Lords House , in the midst of thee , O Ierusalem . Praise the Lord. ¶ Instead of the Venite , this Hymn shall be used . THe Lord is my strength and my song , and he is become my salvation . Thy right hand , O Lord , is become glorious in power , thy right hand , O Lord , hath dashed in pieces the enemy . Now we know that the Lord is greater then all Gods ; for in the thing wherein they dealt proudly he is above them . For thou shalt save the people that are in adversity , and bring down the high looks of the proud . Break their the arm of the evil and wicked man : judge the fatherless and the oppressed , that the man of the earth may no more oppress . For the oppression of the poor , for the sighing of the needy , now will I arise faith the Lord , and set him in safety from him that passeth at him . VVhen the wicked even my enemies , came upon me to eat up my flesh , they stumbled and fell . They are brought down and fallen , but we are risen and stand upright . VVe will rejoyce in thy salvation , and in the nan of the Lord will we set up our banners . The Lord liveth , and blessed be my Rock , and let the God of my salvation be exalted . Lord , who is like unto thee : who deliverest the poor from him that is too strong for him ; yea , the poor and him that is in misery from him that spoileth him . All men that foe it shall say , This hath God done , for they shall perceive that it is his work . The Lord shall give strength unto his people , the Lord shall give his people the blessing of peace . So we that are thy people and the sheep of thy pasture shall give thee thanks for 〈◊〉 and will always be shewing forth thy praise from generation to generation . Glory be to the Father , &c. As it was in the beginning , &c. ¶ Proper Psalms . XXI . CXXIV . CXLIV . CXLV . ¶ Proper Lessons . The first , Deuter. 32. V. 26. to V. 44. Te Deum . ¶ Proper Lessons . The second , Luker 8. the 8 first verses . Jubilate Deo. ¶ After the Apostles Creed , and the Lords Prayer , the suffrages shall be as followeth , Priest . O Lord , shew thy mercy upon us . Answ . And grant us thy salvation . Priest . O Lord , save the King and Queen . Answ . VVho put their trust in thee . Priest . Send them help from thy holy place . Answ . And evermore mightily defend them . Priest . Let their enemies have no advantage against them . Answ . Let not the wicked approch to hurt them . Priest . Indue thy Ministers with righteousness . Answ . And make thy chosen people joyful . Priest . Give peace in our time , O Lord. Answ . Because there is none other that fighteth for us , but only thou , O God. ¶ Instead of the first Collect , the following Prayers shall be used . ALmighty God , the Sovereign Commander of all the VVorld , in whose hand is power and might , which nothing is able to withstand ; To thee alone we owe our Deliverance from those many and great Dangers wherewith we were so Iately Encompassed . It is thou alone that commandest the VVinds and the Seas , and they obey thee : Thou takest the crafty in their own Counsels , and turnest the wisdom of the wise into foolishness . And as if this were a small thing with thee , thou didst not only save us from our Enemies , but deliver them into our hands , and give Their Majesties Fleet a most Signal and Glorious Victory over them . Blessed be God who hath not turned away our Prayer , nor his Mercy from us , notwithstanding our many and great Provocations : Therefore not unto us , O Lord , not unto us , but unto thy Name be the Glory . And let this be the blessed fruit of all thy wonderful Mercies , that we may turn every one from the evil of his way , and may live as a People that have been , in so many remarkable Instances , the peculiar and visible care of thy Providence : That thou mayest still delight to do us good , and our Arms by Sea and Land may be successful to the Establishing of Truth and Pence in these and the Neighbouring Nations , to the Glory of thy great Name , through Iesus Christ our Lord. Amen . GReat and glorious Lord God , the just and wise Governour of the VVorld , who lovest righteousness and hatest iniquity : VVe Adore that merciful and wonderful Providence which hath given so remarkable a Check to the Pride and Power of the Enemy , by the great Success of Their Majesties Fleet in this last Summers Expedition . It is thou , O Lord , that hast been our Defence and Refuge in the Day of our Trouble . Thou hast shewn us wonderful things in thy righteousness , O God of our salvation , thou that art the hope of all the ends of the Earth , and of them that remain in the wide Sea. To thee alone we ascribe the Glory of all our Deliverances : For it was not our own arm that saved us , but thy right Hand , and thine Arm , and the light of thy Countenance , because thou hadst a favour unto us : Vnto thee therefore , O God , do we give thanks , unto thee do we give thanks , who hast wrought this mighty salvation for us : Stablish , O God , that which thou hast wrought for us : And give us , we beseech thee , such a dutiful and deep sence of thy goodness to us , that we may live as becomes a People saved by the Lord. Banish , we pray thee , from among us all Infidelity and Profaneness ; purge us from all our abominations ; take away all Hatred and Dissentions : And endue us with a Spirit of true Piety and Holiness , of Love and Goodness , of Vnity and Concord : that the Blessings of Peace , together with the Purity of Religion may he secured to us , and continued to our Posterity ; for the Merits of Iesus Christ our Lord and Saviour . Amen . ¶ The Collect for Peace . O God , who art the author of Peace , and lover of Concord , in knowledge of whom standeth our eternal life , whose Service is perfect freedom ; Defend us thy humble servants in all Assaults of our enemies , that we surely trusting in thy defence , may not fear the power of any adversaries , through the might of Iesus Christ our Lord. Amen . ¶ The Collect for Grace . O Lord our heavenly Father , Almighty and everlasting God , who hast safely brought us to the beginning of this day ; defend us in the same with thy mighty power , and grant that this day we fall into no sin , neither run into any kind of danger ; but that all our doings may be ordered by thy governance , to do always that is righteous in thy sight , through Iesus Christ our Lord. Amen . ¶ Here followeth the Litany . O God the Father of heaven : have mercy upon us miserable sinners . O God the Father of heaven : have mercy upon us miserable sinners . O God the Son , Redeemer of the VVorld : have mercy upon us miserable sinners . O God the Son , Redeemer of the World : have mercy upon us miserable sinners . O God the Holy Ghost , proceeding from the Father and the Son : have mercy upon us miserable sinners . O God the Holy Ghost , proceeding from the Father and the Son : have mercy upon us miserable sinners . O holy , blessed and glorious Trinity , three persons and one God : have mercy upon us miserable sinners . O holy , blessed and glorious Trinity , three persons and one God : have mercy upon us miserable sinners . Remember not Lord our offences , nor the offences of our forefathers , neither take thou vengeance of our sins : spare us , good Lord , spare thy people whom thou hast redeemed with thy most precious bloud , and be not angry with us for ever . Spare us , good Lord. From all evil and mischief , from sin , from the crafts and assaults of the devil , from thy wrath , and from everlasting damnation , Good Lord , deliver us . From all blindness of heart ; from pride , vain-glory , and hypocrisie ; from envy , hatred , and malice , and all uncharitableness , Good Lord , deliver us . From fornication , and all other deadly sin ; and from all the deceits of the world , the flesh , and the devil , Good Lord , deliver us . From lightning , and tempest ; from plague , pestilence , and Famine ; from battel , and murder , and from sudden death , Good Lord , deliver us . From all sedition , privy conspiracy and rebellion ; from all false doctrine , heresie , and schism ; from hardness of heart , and contempt of thy VVord and Commandment , Good Lord , deliver us . By the mystery of thy holy Incarnation ; by thy holy Nativity and Circumcision ; by thy Baptism , Fasting , and Temptation , Good Lord , deliver us . By thine Agony and bloudy Sweat ; by thy Cross and Passion ; by thy precious Death and Burial ; by thy glorious Resurrection and Ascension ; and by the coming of the holy Ghost , Good Lord , deliver us . In all time of our tribulation ; in all time of our wealth ; in the hour of death , and in the day of Iudgment , Good Lord , deliver us . VVe sinners do beseech thee to hear us , O Lord God , and that it may please thee to rule and govern thy holy Church universal in the right way ; We beseech thee to hear us , good Lord. That it may please thee to keep and strengthen in the true worshipping of thee , in righteousness and holiness of life , thy servants William and Mary , our most gracious King and Queen ; We beseech thee to hear us , good Lord. That it may please thee to rule their hearts in thy faith , fear , and love , and that they may evermore have affiance in thee , and ever seek thy honour and glory ; We beseech thee to hear us , good Lord. That it may please thee to be their defender and keeper , giving them the victory over all their enemies ; We beseech thee to hear us , good Lord. That it may please thee to bless and preserve Catherine the Queen Dowager , her Royal Highness the Princess Anne of Denmark , and all the Royal Family ; We beseech thee to hear us , good Lord. That it may please thee to illuminate all Bishops , Priests , and Deacons , with true knowledge and understanding of thy VVord , and that both by their preaching and living , they may set it forth , and shew it accordingly ; We beseech thee to hear us , good Lord. That it may please thee to endue the Lords of the Council , and all the Nobility , with grace , wisdom and understanding ; We beseech thee to hear us , good Lord. That it may please thee to bless and keep the Magistrates , giving them grace to execute Iustice , and to maintain Truth ; We beseech thee to hear us , good Lord. That it may please thee to bless and keep all thy people ; We beseech thee to hear us , good Lord. That it may please thee to give to all Nations , Vnity , Peace , and Concord ; We beseech thee to hear us , good Lord. That it may please thee to give us an heart to love and dread thee , and diligently to live after thy Commandments ; We beseech thee to hear us , good Lord. That it may please thee to give to all thy people increase of grace , to hear meekly thy VVord , and to receive it with pure affection , and to bring forth the fruits of the Spirit ; We beseech thee to hear us , good Lord. That it may please thee to bring into the way of truth , all such as have erred and are deceived ; We beseech thee to hear us , good Lord. That it may please thee to strengthen such as do stand , and to comfort and help the weak-hearted , and to raise up them that fall , and finally to beat down Satan under our feet ; We beseech thee to hear us , good Lord. That it may please thee to succour , help , and comfort all that are in danger , necessity , and tribulation ; We beseech thee to hear us , good Lord. That it may please thee to preserve all that travel by land or by water , all women labouring of child , all sick persons and young children , and to shew thy pity upon all prisoners and captives ; We beseech thee to hear us , good Lord. That it may please thee to defend provide for the fatherless children and widows , and all that are desolate and oppressed ; We beseech thee to hear us , good Lord That it may please thee to have mercy upon all men ; We beseech thee to hear us , good Lord. That it may please thee to forgive our enemies , persecutors , and slanderers , and to turn their hearts ; We beseech thee to hear us , good Lord. That it may please thee to give and preserve to our use the kindly fruits of the earth , so as in due time we may enjoy them ; We beseech thee to hear us , good Lord. That it may please thee to give us true repentance , to forgive us all our sins , negligences , and ignorances , and to endue us with the grace of thy holy Spirit , to amend our lives according to thy holy VVord ; We beseech thee to hear us , good Lord. Son of God : we beseech thee to hear us . Son of God : we beseech thee to hear us . O Lamb of God : that takest away the sins of the world ; Grant us thy peace . O Lamb of God : that takest away the sins of the world ; Have mercy upon us . O Christ , hear us . O Christ , hear us . Lord , have mercy upon us . Lord , have mercy upon us . Christ , have mercy upon us . Christ , have mercy upon us . Lord , have mercy upon us . Lord , have mercy upon us . OVr Father , which art in heaven ; Hallowed be thy Name . Thy Kingdom come . Thy will be done in earth , As it is in Heaven . Give us this day our daily bread . And forgive us our Trespasses , As we forgive them that trespass against us . And lead us not into temptation ; but deliver us from evil . Amen . Priest . O Lord , deal not with us after our sins . Answ . Neither reward us after our iniquities . ¶ Let us pray . O God merciful Father , that despisest not the sighing of a contrite heart , nor the desire of such as be sorrowful ; mercifully assist our prayers that we make before thee , in all our troubles and adversities , whensoever they oppress us ; and graciously hear us , that those evils which the craft and subtilty of the devil or man worketh against us be brought to nought , and by the providence of thy goodness they may be dispersed , that we thy servants , being hurt by no persecutions , may evermore give thanks , unto thee in thy holy Church , through Iesus Christ our Lord. O Lord , arise , help us , and deliver us for thy Names sake . O God , we have heard with our ears , and our fathers have declared unto us , the noble works that thou didst in their days , and in the old time before them . O Lord , arise , help us , and deliver us for thine honour . Glory be to the Father , and to the Son : and to the Holy Ghost ; Answer . As it was in the beginning , is now , and ever shall be : world without end . Amen . From our enemies defend us , O Christ . Graciously look upon our afflictions . Pitifully behold the sorrows of our hearts . Mercifully forgive the sins of thy people . Favourably with mercy hear our prayers . O Son of David , have mercy upon us . Both now and ever vouchsafe to hear us , O Christ . Graciously hear us , O Christ ; graciously hear us , O Lord Christ . Priest . O Lord , let thy mercy be shewed upon us , Answ . As we do put our trust in thee . Let us pray . WE humbly beseech thee , O Father , mercifully to look upon our infirmities ; and for the glory of thy Name , turn from us all those evils that we most righteously have deserved ; and grant that in all our troubles we may put our whole trust and confidence in thy mercy , and evermore serve thee in holiness and pureness of living , to thy honour and glory , through our only Mediatour and Advocate , Iesus Christ our Lord. Amen . ¶ In the end of the Litany , after the Collect [ We humbly beseech thee , O Father , &c ] shall be said this which followeth . ALmighty and most gracious God , who hast been our Deliverer in the Day of our Distress , and hast raised up thy Servant King WILLIAM to be the happy Instrument of our Deliverance : VVe praise thy holy Name that hast so wonderfully preserved him from the great dangers to which he hath been so often exposed : More especially , we adore thy great goodness to him in the discovery and disappointment of that bloody and barbarous Attempt design'd upon his Sacred Person by his cruel and implacable Enemies . VVe humbly beseech thee still to continue him under the merciful care and protection of thy good Providence , and to bless him with good Success : And likewise to give us grace , in a thankful sence of thy great goodness , to live in obedience to thee , and in subjection to their Majesties , whom we beseech thee long to preserve and continue to us , for thy mercies sake in Iesus Christ our blessed Lord and Saviour . Amen . ¶ Immediately before the Prayer of St. Chrysostom , use the Collect of Thanksgiving , [ for peace and deliverance from our Enemies . ] ALmighty God , who art a strong Towre of Defence unto thy Servants against the face of their Enemies ; VVe yield thee Praise and Thanksgiving for our Deliverence from those great and apparent Dangers wherewith we were compassed , VVe acknowledge it thy goodness , that we were not delivered over as a Prey unto them ; beseeching thee still to continue such thy Mercies towards us , that all the VVorld may know that thou art our Saviour and mighty Deliverer , through Iesus Christ our Lord. Amen . ¶ A Prayer of S. Chrysostom . ALmighty God , who hast given us grace at this time with one accord , to make our common supplications unto thee , and dost promise , that when two or three are gathered together in thy Name , thou wilt grant their requests ; Fulfil now , O Lord , the desires and petitions of thy servants , as may be most expedient for them ; granting us in this world knowledge of thy truth , and in the world to come life everlasting . Amen . 2 Cor. 13. 14. The grace of our Lord Iesus Christ , and the love of God , and the fellowship of the holy Ghost be with us all evermore . Amen . ¶ In the Communion-Service , between the Commandments and the Epistle , shall this Collect be used , instead of the Collect for the King and Queen , and of the Collect for the day . O Most gracious God , who of thy infinite goodness hast preserved our Sovereign Lord King WILLIAM from the treacherous practices of wicked and blood thirsty men , and from the manifold Dangers to which his Royal Person hath been exposed for the Publick Good , during his late Expedition ; and hast brought him back to us in safety : VVe beseech thee to fill our hearts with unfeigned thankfulness to thee for so great Blessings ; and still to continue their Majesties under the watchful care of thy Providence ; to protect their Sacred Persons from all secret Attempts and open Violence , that no VVeapon , no Design formed against them may prosper : And to make them the happy Instruments of establishing that great Deliverance which thy Providence by them hath wrought for us in so wonderful a manner , that all the world may see that it is thy hand , and that thou , Lord , hast done it : VVhich we humbly beg for thy mercies sake in Iesus Christ our Blessed Saviour and Redeemer . Amen . ¶ Then shall follow the Eplstle . Heb. XI . verse 23. to ver . 34. BY faith Moses when he was born , was hid three months of his parents , because they saw he was a proper child ; and they were not afraid of the kings commandment . By faith Moses , when he was come to years , refused to be called the son of Pharaohs daughter ; chusing rather to suffer affliction with the people of God , then to enjoy the pleasures of sin for a season ; esteeming the reproch of Christ greater riches then the treasures in Egypt : for he had respect unto the recompence of the reward . By faith he forsook Egypt , not fearing the wrath of the king : for he endured as seeing him who is invisible . Through faith he kept the passover , and the sprinkling of bloud , left he that destroyed the first-born , should touch them . By faith they passed through the Red sea , as by dry land : which the Egyptians assaying to do , were drowned . By faith the walls of Iericho fell down , after they were compassed about seven days . By faith the harlot Rahab perished not with them that believed not , when she had received the spies with peace . And what shall I more say : for the time would fall me to tell of Gedeon , and of Barak , and of Samson , and of Iephthae , of David also and Samuel , and of the prophets : VVho through faith subdued kingdoms , wrought righteousness , obtained promises , stopped the mouths of lions , quenched the violence of fire , escaped the edge of the sword , out of weakness were made strong , wared valiant in sight , turned to flight the armies of the aliens . ¶ The Gospel . St. Matth. V. verse 43. to the end . YE have heard that it hath been said , Thou shall love thy neighbour , and hate thine enemy : But I say unto you , Love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despitefully use you , and persecute you : That ye may be the children of your Father which is in heaven , for he maketh his sun to rise on the evil and on the good , and sendeth rain on the just and on the unjust . For if ye love them which love you , what reward have ye : do not even the publicans the same : And if ye salute your brethren only , what do you more then others ? do not even the publicans so : he ye therefore person , even as your Father which is in heaven is perfect . ¶ Then the Nicene Creen . After that the Sermon . ¶ After the Prayer [ For the whole State of Christs Church , &c. ] this Collect shall be used . MOst Glorious Lord God , whose Throne is in the Heavens , and whose Kingdom ruleth over all ; VVho dost whatsoever pleaseth thee , in Heaven , and in Earth , and in the Sea : Thou , Lord , hast been our Refuge from one Generation to another : Our father 's trusted in thee , and thou didst deliver them ; they called upon thee , and were not confounded : VVe bless thy Name that thou hast also heard the voice of our humble petitions , which we did put up to thee in the day of our Distress ; and hast not only kept us in peace at home , and graciously preserved us from the malicious Designs of our Enemies abroad , and from that Destruction which they bad prepared for us ; but hast likewise been pleased to bless their Majesties Fleet with a most-wonderful Success , and hast triumphed gloriously over the powerful Enemy : VVhat shall we render unto thee , O Lord , for all these benefits : VVe will love the Lord who hath inclined his ear unto us , and call upon him as long as we live : Vnto thee , O God , will we pay our vows , unto thee will we give thanks . And grant , we beseech thee , that being delivered from the hands of our Enemies , we may serve thee without fear , in holiness and righteousness before thee all the days of our lives : That thou who hast hitherto been our Helper and Deliverer , mayest be pleased to establish Truth and Peace in the midst of us ; to the glory of thy great Name , the comfort and support of the Reformed Churches abroad , the propagation of the Gospel , and the enlargement of the Kingdom of thy dear Sou : VVhich we beseech thee to hasten , that all Nations may fall down and worship before thee , saying , Blessing , and Glory , and VVisdom , and Honour , and Power be unto our God for ever and ever . Amen . ¶ A Prayer for all Mankind , especially for the Reformed Churches . MOst gracious and merciful God , who art the Saviour of all Men , especially of those that believe ; and hast commanded us to make prayers and intercessions for all men , desiring that all may be saved , and come to the knowledge of the Truth ; VVe humbly beseech thee to extend thy Mercy and Compassion to all Mankind ; more particularly to the Reformed Churches abroad ; and especially to those who are still under Persecution for Truth and Righteousness sake . Relieve them according to their several necessities ; be a shelter and defence to them from the fury of the Oppressour : Let the sighing of the Prisoners come before thee , and according to the greatness of thy Power preserve them that are appointed to die : Let not the poor always be forgotten ; let not the patient abiding of the meek perish for ever . Visit in Mercy them that are vanished for the Testimony of thy Truth : Gather thy dispersed together , and restore the outcasts of thy People ; and in thy good time bring them home to worship thee in their own Land : And whatsoever they have lost for thy sake , return it to them , according to thy gracious Promise , in the manifold Blessings of this and a better Life : Deliver Israel , O God , out of all his Troubl ; es . And we beseech thee to enlighten all those who are in Darkness and Ertour , and to give them Repentance to the acknowledgement of the Truth : That all the ends of the Earth may remember themselves and be turned unto the Lord : And we may all become one Flock under the great Shepherd and Bishop of our souls , Iesus Christ , our Blessed Saviour and Redeemer . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A33013-e300 Psal . 34.1 . Verse 3. Psal . 107.2 . Psal . 116.15 . Verse 16. Exod. 15. 2. Verse 6. Ex. 18.11 . Ps . 18.27 . Ps . 10.15.18 . Psal . 12.5 . Psal . 27.2 . Verse 8. Psal . 20.5 . Ps . ●2 . 45 . Ps . 35.10 . Ps . 64.10 . Ps . 29.10 . Ps 79.14 . 
A08282	----	A pathvvay to patience in all manner of crosses, tryals, troubles, and afflictions: inwardly for sinne, or outwardly by sicknesse, pouerty, enemies, imprisonment, banishment, slaunders, disobedience of children, houshold-crosses betweene man and wife, &c. With necessary prayers for euerie of them; as also for diuers other necessarie purposes. By I.N. Norden, John, 1548-1625? 1626 Approx. 374 KB of XML-encoded text transcribed from 238 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A08282 STC 18615 ESTC S119966 99855171 99855171 20646 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A08282) Transcribed from: (Early English Books Online ; image set 20646) Images scanned from microfilm: (Early English books, 1475-1640 ; 1179:24) A pathvvay to patience in all manner of crosses, tryals, troubles, and afflictions: inwardly for sinne, or outwardly by sicknesse, pouerty, enemies, imprisonment, banishment, slaunders, disobedience of children, houshold-crosses betweene man and wife, &c. With necessary prayers for euerie of them; as also for diuers other necessarie purposes. By I.N. Norden, John, 1548-1625? [50], 430 p. Printed by E. A[llde] for T. Harper, At London : 1626. Printer's name from STC. I.N. = John Norden. Has added engraved title page which reads: A pathvvay to patience, in all maner of afflictions. Includes index. Running title reads: The path-way to patience. Reproduction of the original in the Sion College. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Patience -- Early works to 1800. Prayer-books -- Early works to 1800. 2004-12 TCP Assigned for keying and markup 2004-12 Aptara Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A PATHVVAY TO PATIENCE , IN ALL MANER or AFFLICTIONS . By Io : Norden London Printed By Tho : Harper 1626. A PATHVVAY TO PATIENCE , IN ALL MANNER OF CROSSES , tryals , troubles , and afflictions ▪ inwardly for sinne , or outwardly by sicknesse , pouerty , enemies , imprisonment , banishment , slaunders , disobedience of Children , houshold-crosses betweene man and wife , &c. With necessary Prayers for euerie of them ; as also for diuers other necessarie purposes . By I. N. HEB. 12. 5. My Sonne , despise not the chastening of the Lord , neither faint when thou art rebuked of him . AT LONDON , Printed by E. A. for T. HARPER . 1626. To the right Honourable Earle of PEMBROOKE , Lord Chamberlaine to his Maiestie : And to his entirely beloued and most louing brother , the Earle of MONTGOMERIE ; health , honour , and happinesse here , with all heauenly blessings ; and eternall saluation , when the Lord Iesus shall come to glorifie his Saints in heauen . My good Lords , ALthough it behoueth euerie man , that vndertakes to instruct others in any Art , Mysterie , or Science , to be himselfe well furnished with knowledg , iudgement , practise , or experience , in the thing he vndertakes to teach : yet for want of the depth and quintessence of that knowledge and iudgement ; he may speake , to the instruction of others , by the experience of his owne practise . I haue little knowledge to iudge , & lesse iudgement truly and iustly to censure other mens vertues or vice ; : onely hauing some speculation , in , and some practise of , and by practise some experience , in that which I am bold ( vnder your Honourable names ) to publish , Concerning that most excellent vertue of the minde , perfect Patience : I haue essayed ( partly for mine owne , partly for the cōfort of others ) what profit I could produce by mine owne experience , of the patient bearing of mine own crosses and troubles ; thereby to confirme mine owne assurance , and to intimate vnto others , that are any way afflicted , or troubled inwardly in minde , or outwardly with any crosse or tryall ; that impatience , murmuring , or grudging , make the lightest crosses & troubles seeme more irksome , more harsh , and heauier , then in deede they are of their owne nature : And , that perfect patience , makes them seeme light , and easie to be borne , being neuer so weighty in the opinion of men . And therefore I haue , out of my slender experience , endeuoured ( in this little Pamphlet , rudely digested ) to remember some seuerall occasions ( among infinite ) requiring this diuine vertue Patience ; wishing thereby all men to prepare themselues , to vndergoe their troubles , present , or when they come , with godly patience ; as Dauid did , who suffered manifold tentations , yet his soule alwayes kept silence vnto God , assuring himselfe , that he should not , much be moued : not much ; yet the most godly man may doe , as Dauid did in his hast ; fret at the prosperitie of wicked men , himselfe in affliction , pouertie , and vnder the crosse . But a wise man soone reformes himselfe as he did ; when he considereth , that though many are the troubles of the righteous , and that it is his lot to suffer , yet that God will deliuer him in the end out of all . Therefore is he patient vntill his deliuerie come . And to the end that such as haue , or may haue occasion , to make vse of these my weake meditations and prayers ; I haue in all humblenesse presumed , to publish them vnder your Honorable names . Entreating your good Lordships , not to conceiue , that I seeme thereby , so idlely vaine-glorious , and so forgetfull of your places , wisedomes , and Honorable estates , as to presume to teach your Honours , the necessitie and vse of this heauenly , and ( consequently ) Honourable vertue . But onely that your good Lordships would be pleased to grace , this my weake labour , with your Honorable countenance ; for the weaker the building is , it requires the stronger supporters : crauing your Honourable fauours therein , that Other men that haue occasion to vse it , may the more willingly embrace it . For , if men , of whatsoeuer quality , honourable , or inferiour , truly knew the sweetnesse of this vertue , though euery man hath not one and the same , yet the most of men haue , or may haue some cause to practise it , if they will haue comfort in their crosses , which are of as many kindes , as are the seuerall estates and conditions of men , of whatsoeuer quality , high or lowe . Most humbly entreating your Lordships Honourable pardon , of my rudenesse , in handling of a work worthy the labour of a man of most exquisite guifts ; And to beare with my too much boldnesse , in vsing your Honourable names , in a matter so impertinent to your Honours . But I am so much the more encouraged , to present it vnto your good Lordships , by how much , I conceiue ( as well by the approbation of all vertuous men , as by mine owne experience ) your Honourable enclinations to the practise of all diuine vertues : And doe assure my selfe , that your Honours wil take in good part , that which I haue ( though weakely ) done , more in regard of my good meaning , then of the thing it selfe ; which I humbly recommend , vnto your most Honourable acceptations . Euer more bound vnto your good Lordships for many your most Honourable fauours , IOHN NORDEN . To the beneuolent Reader , and especially to such as are afflicted or vnder any kinde of crosse or trouble . THere is no greater comfort to a Christian man , then here to feele Gods ready helpe in his necessities , troubles , and afflictions ; euery man by nature desires it , yet fewe attaine vnto it , for that they vse not the meanes , which are faith , prayer , and patience : faith to beleeue it , prayer to obtaine it , & patience , to wayte for it . Patience is a most especiall vertue , the Mistres and guide as it were of all the affections , and gouernour of the inward minde ; which being thereby well and constantly setled , will restraine thee from all extrauagant and vnruly wayes : It will gently curbe all thine vngodly desires ; It will with-hold thee from taking or seeking rash reuenge of them that doe thee iniurie : It will keepe thee in equall temper , as well in aduersity as in prosperity . And thou canst not be truly reputed a patient man , If thou shew thy selfe discontent ( as to murmure or grudge ) in any outward crosse or inward affliction : Or if thou can not suffer and passe by iniuries , wrongs , rebukes , slaunders , and abuses ( without vndiscreete and peeuish passions ) with a stayed , setled , and patient minde , thou canst not truly be accounted a Christian valiant man. Yet true it is , that many thinke it such a disgrace vnto them , to put vp any small iniurie without desperate and rash reuenge , as hee looseth thereby the reputation of his valour ; but ( if it be dulie considered ▪ ) he is the most magnanim●ous man , that can best keepe vnder , tame and rule his owne passions : and he that is foyled by his owne froward and heedlesse fury , discouereth greatest infirmitie , and sheweth himselfe vnworthie to be called a morall vertuous , much lesse a truely religious man. True Religion is euermore accompaned with a vertuous & valorous minde , which ( if it be perfect ) hath euermore patience ioyned with it , as chiefest of all other mentall vertues : and therefore , he that in euery iniury , crosse or affliction , grosly bewrayeth his impatience , howsoeuer he may otherwise seeme ( not moued ) he is neither rightly religious , nor truely vertuous . No man indeed , can be truly knowne to be a religious or a vertuous man , vnlesse hee meete with the contraries of both , and therein shew his valour , constancie and patience , in maintaining the one , and shewing testimonies of the other : for the man that is carried away or shewes himselfe newter , betweene true and false Religion , or betweene vertue and vice , hath neither Religion nor vertue . Men are not knowne to be truly vertuous but by tryall ; for , as there are certaine minerals , that seeme to be the very mother of gold or siluer , which being cast into the fire , appeare onely sulferous , euaporate , and turne to smoake ; so is there a kind of meeke and ciuile behauiour in some men , that giueth a certaine outward faire lustre , and show , that it will beare the teste ; but when it is tryed by the fire of affliction , crosses , troubles , iniuries , reproches and the like , it will appeare a meere shadowe without any true shew of that substantiall approued vertue . Who is not a vertuous and valorous man before he be tryed ? and who is not a patient man before he be crost ? there be many seeming very valiant , stout and strong men , not dismaid or daunted at any perill , yet if but a feauer take them , the goute possesse them , sickenesse befall them , or any affliction crosse them , they will either shewe their impatience , by murmuring or grudging , hanging downe their heads like a Bul-rush , or sigh and groane vnder the burthen , as if Maluerne hils were fallen vpon them ; and this for want of patience . A rich man as long as he enioyeth health , wealth and honour , wished successe in all his affaires , nothing crossing him ; how can he but be patient in shewe ? But when his wealth turneth into want , his health into sickenesse , his honour into disgrace ; when aduerse successe crosses his hopes , and affliction seize vpon him ( as hee is a man without patience ) he will change his countenance , and by his gesture and cariage , shewe himselfe ashamed of the change of his estate ; fretting himselfe in the gall of his bitter impatience , as if God did him iniurie thus to correct him : whence also ariseth to the increase of his impatience , diuersities of mens censures , as they did of holy Iob. Surely , ( sayes one ) he is a wicked man that God doth thus punish him : Another , Hee was very , prodigall , hee was proude , vaineglorious , ambitious , & the like ; and therefore hath God laid this heauie crosse vpon him : as though they had liued in the very bosome of the man , & were priuie to the very counsell of God , in punishing or correcting him . In like manner doth the vnaduised multitude commonly censure all men afflicted , be it by sorrow for sinne , sickenesse , and some lingring disease , pouertie , imprisonment , banishment , enemies , shipwracke , losse of goods , by whatsoeuer meanes , stubbornnesse of children , disquietnesse betweene maried couples ; and in what sort soeuer a man is afflicted and visited by the hand of God ( though in his speciall loue ) hee must looke for censures , according to the peruerse cenceits and opinions of such as seeme to knowe the very cause of Gods punishing and correcting men here belowe ; and yet neither looke into themselues , nor knowe nor thinke of the cause of causes . Seeing then , that the best and dearest children of God are subiect to afflictions , crosses and troubles of infinite kindes , and consequently to the rash censures of the braine-sicke vulgar , haue they not all good cause to flie vnto God for this heauen●y vertue Patience , to support and sustaine them , not onely in their proper crosses , but in the vniust scandals of idle men ? But iudge thou no man , hee standeth or falleth , he is comforted or crossed according to the good pleasure of God ; and receiue thou thy lot whatsoeuer it be , prosperous or aduerse , as sent of God for thy good . If he visit thee with sickenesse , accept it as his fatherly chastisement , to reforme thee before thou goe hence , thereby summoning thee shortly to appeare before the Throne of his Maiestie . If thou become poore bereft of all thy goods , and haue little or nothing left , content thy selfe ; & consider , thou hast yet more left thee then thou broughtest into the world with thee : and were thou neuer so rich , hadst thou neuer so great possessions , neuer so high place of dignitie in the world ; thou must be taken from all , thou must leaue all , and all must leaue thee : and as thy life is short , so are thy pleasures , crosses and patience of no long continuance . If thou be backe-bitten and slaundered , thinke thy selfe no better nor more worthy the applause of the world , then Christs owne Apostles , and Christ him selfe ; who were scoffed at , railed vpon , and scornefully reuiled , yet reuiled not , but with patience endured buffetings , stripes and death , in greatest meekenes . If thou be banished thine owne natiue Countrie , and from thy dearest friends , inforced to wander from Countrie to Countrie , from Citie to Citie , remember wee are all strangers and pilgrims in this world , and nothing better resembleth our earthly pilgrimage then doth banishment , which may moue vs to thinke seriously and continually of a permanent Citie promised , after our long and tedious exile , which endureth but a little season , and then wee returne , ariue , and shall be receiued into the Countrie of peace , and Citie of perpetuall freedome . If thou be troubled with disobedient and refractarie children , haue patience , remember Adam had a Kayne : Abraham an Ismaël ; Izaacke an Esaii : Dauid an Absalon . It is the case of many a godly and religious father to haue an vngodly sonne . If thou be troubled with a disquiet , proude , sullen , tarte and taunting wife , be patient vnder thine vnpleasant yoake ; looke into the Scriptures , and thou shalt finde many good and godly men to haue gone before thee , that haue shewed thee the way to beare this erosse with patience ; as Moses his Zipporah : Dauid his Michal , and others : and if thou looke neere at home , thou shalt finde many of thy good neighbours sicke of thy disease ; and nothing can ease it but patience , prayer , good counsell in the feare of God. These are the salues for euery sore , the phisicke for euery disease , and Antidotes against euery poysonous and pestilent passion of the minde . And for thy better help , I haue ( though indeed weakely ) in this Treatise , endeauoured briefly to touch many of the crosses that may befall thee ; wherein if thou be ignorant , thou maist therein learne in some measure , how to prepare thee to the patient bearing of them , wayting the Lords leisure and his good pleasure with prayer , in a liuely faith , in true repentance of all thy sinnes , which are the cause of all thy troubles , crosses , and calamities whatsoeuer ; and thou shalt finde the burthen of them light , and the yoake which the Lord , layeth vpon thee , easie . And be assured , that if God correct thee here , he loueth thee , and doth it to reforme thee to saue thee . Ieremie the most famous amongst the Prophets , confesseth , that before the Lord touched him with affliction , he was like a wilde and vntamed Colte : and Dauid , the worthiest among the Kings , acknowledgeth , that before he was afflicted he went awrye : And Paul the chiefe among the Apostles , thought it his greatest glory to suffer affliction for Christ ; and many they were that he suffered , see 2. Cor. 6. Outward affliction , or inward sorrow for thy sinnes hurt thee not ; the one argues the loue of God towards thee , the other thy desire to obay him . There is nothing more hurtfull to thee , nor more offensiue to God then thine impatience , thy murmuring and grudging at Gods gentle chastisements , which are the euils of thy minde and most afflict thee : whereas true patience in faith , is as a brasen Bulworke against all the attemptes and assaults of sinne and Satan ; the workers of all the crosses , troubles & calamities in the world : Imbrace therefore whatsoeuer befalleth thee with godly patience ; and the Lord assist thee . Thine in Christian good will : I. NORDEN . The Table of the perticulars contained in this Booke . A Prayer for the morning . A Prayer before a man goes to his nightly rest . 1 A preparation to godly patience . page 1 2 Touching sinne , the cause of all afflictions , the confession and repentance of them , and patience in troubles . pag 20 3 Comfort for a man afflicted in conscience , by reason of his sinnes . pag. 47 4 A prayer for the forgiuenesse of most haynous sins that afflict the weake conscience of a sinner . pag. 67 5 Comfort for the sick . p. 77 6 A prayer to be often said of a sick man or woman . 79 7 A prayer to be said for a sick man ; of faithfull friends that come to visite him . 105 8 For such as are oppressed with pouerty and want ; not impertinent for the rich . 112 9 A prayer to be said of such as are oppressed , with necessity & want of things necessary . 133 10 A short prayer to be said of him that is in necessity and want . 146 11 Generall counsell & comfort for men imprisoned . 153 12 Against Treason , for which a man is worthily imprisoned . 168 13 For such as are imprisoned , as guilty or vehemently suspected of murther . 173 14 A prayer for a man imprisoned guilty of murther . 179 15 For such as are imprisoned , for committing any offence against the Lawes of the Kingdome deseruing death . 185 16 A prayer to be said of a prisoner accused , and like to be condemned to death , for some fact against the lawes ; or to any other corporall punishment . 190 17 A prayer to be said of a penitent offender , going to his execution , or to any corporall punishment . 200 18 For such as are imprisoned for debt . 205 19 A prayer to be often said of a man imprisoned for debt . pag. 216 20 A caueat for cruell creditors , that keepe poore men in prison , whom they know vnable to pay that , for which they keepe them in prison . 226 21 Encouragement for such as are enclosed , and afflicted with enemies , flatterers , and their slaunders . 241 22 A prayer for a man that hath vndeserued enemies , and is subiect to slaunderous tongues , flatterers , and false friends . 253 23 Counsell & comfort for him that is persecuted , for his constant profession of the Gospell of Christ. 263 24 A prayer for a man persecuted for his faith , and profession of the Gospell of Iesus Christ. 281 25 Comfort and encouragement for such as are banished , or enforced to liue out of their owne natiue Countrey , either for feare of persecution for Gods word , or of the furie of enemies , that pursue them without iust cause . 292 26 A prayer for a man banished frō his natiue Countrey , for some crime committed , or enforced to forsake it , either for feare of persecution , or of some mighty aduersary that doth vniustly oppresse him . 304 27 Comfort & encouragement for Parents , that are crossed and grieued at the vngodlinesse and disobedience of their children : fit for all Parents to reade . pag. 314 28 A prayer to be vsed of godly Parents , for the reformation of vngodly and disobedient children ; and for patience : not ouermuch to afflict themselues , for the stubbornnesse and disobedience of a wicked son . 332 29 A perswasion to patience in the crosses , that often fall out betweene man & wife ; fit to be considered of married folkes , for their mutuall comfort : with counsell to such as intend to marrie . 341 30 A prayer to be said by man and wife together , or by either of them , at any time in priuate . 359 31 How the husband ought to behaue himselfe towards his discontented wife . 367 32 A prayer to be said often of a man , who hath a wife of refractarie conditions . 374 33 How the wife ought to behaue her selfe towards her husband , though hee be faultie , and hard to be pleased . 379 34 A prayer for the wife that is vnequally yoked with an vnkinde , vnthrifty , or an vngodly husband . 385 35 A comfortable conclusion , shewing the benefit of afflictions , to the end we may beare them , in what nature or kinde soeuer they befall vs ; with the more resolute and godly patience . 401 37 A prayer for the forgiuenes of sins , and for the neglect of our duties , in seeking to know God by the hearing of his word , and the practise of the same : fit daily to be vsed . 391 36 A necessary prayer for strength , to beare whatsoeuer afflictions with patience , and for faith to resist the tentations of Sathan . 418 A PRAYER FOR the Morning . O Lord GOD , heauenlie Father ; when I doe consider how many wayes and by how many sortes of sinnes I haue offended thee night and day ; and doe duly call to minde how graciously thou hast kept mee this night , & how many blessings and fauours I haue receiued of thee ( without number : ) I am euen astonished at my great ingratitude , and doe vtterly condemne my selfe of highest rebellion against thee . Many haue beene the dayes , weekes , months and yeares , that thou hast here afforded me to liue ; and in all the time of my life hetherunto , thou hast graciously preserued mee , plentifully releiued me , & continually kept me vnder thy fatherly protection , in all my nights and dayes ; and hast beene euermore watchfull ouer me ; that I haue from time to time , from night to day , and from day to night , beene euer sustained through thy grace , though I haue some times felt thy correcting rod by some crosses for my sinnes , yet haue they beene euer easie , in comparison of my deseruings ; and profitable vnto me . Lord pardon and forgiue me my sinnes , forgiue my manifold offences , wash me throughly by the blood of Iesus Christ my Redeemer , and clense me from all my pollutions , for they are many , and I am ashamed that euer I gaue way vnto them . But now Lord , now , though late , I pray thee to leade me by thy Spirit in more obedience ; stay me , that I runne not this day into any vnseemely or vngodly actions ; withholde mine eyes from vanities ; keepe vnder the vngodly affections of my corrupt heart , that though they may begin to worke sin in me , Lord suppresse them before they come to execution . Disperse Lord , and dispell all the clouds of ignorance and errors , that darken mine vnderstanding , and giue me wisedome rightly to know thee , and thy Sonne Christ , and what he hath done for my soule ; and through thy grace restraine me this day from that thou hast commanded me to shun : and let me doe nothing , but what may please thee , then whatsoeuer I shall thinke , speake or determine , shall be to thine owne glorie , profitable to my selfe and others . Preserue me from the secret and hidden snares of Satan , who is restles to allure me to sinne , inticing me to imbrace the vanities of the world , and to yeeld to the lusts of mine owne corrupt nature . But Lord , as I haue by thy prouidence , past the darkenesse of this night , & doe now enioy the joyfull benefit of the light of this day : so let me this day auoide all the workes of darkenesse ; and as the day doth administer light vnto my corporall eyes , the better to doe the works & offices of my calling ; so let the light of thy Spirit , O Lord , shine in my soule , that I may walke in the light of thy truth in true obedience , to the good example of others . Thou hast allotted me a calling in this life ; giue me power & wisedome rightly to performe it : my best endeuours can little preuaile without thy blessing and direction ; and therefore I humbly pray thee to prosper whatsoeuer I take in hand this day . Blesse mine vnderstanding O Lord , that I may rightly know and be able truely & faithfully to performe what belongeth vnto my place and calling . Blesse the health of my body , the strength and continuall vse of my limbes & senses , which of them selues are weake , and may soone decay without thy blessing . Increase O Lord , and confirme my faith , grace , wisedome , and obedience euerie day more and more , that I may euerie day more and more dye vnto sinne , and be made stronger and more perfect in righteousnesse . Heale O Lord , all my corporall and spirituall infirmities , and dispose my heart , that I may be euerie day more and more mindfull , that this my life is short , and that this day may be my last day : and let me so walke this day , as if it should be the last day of this my mortall life ; that I may be assured of the immediate entrance into that life which is eternall , with Christ my Redeemer . And vntill that last day shall come , O Lord , I intreate thee in the name of Iesus Christ , that this day and all the rest of my daies and nights , may be prosperous and blessed vnto me ; the day for the performance of my calling , the night for my rest , vntill I come to my finall and perpetuall rest with thee and thy Sonne , to whom with thy blessed Spirit , I ascribe all honour , praise and glory . Amen . Lord● euermore increase my faith . A Prayer to be said before a man goes to his nightly rest . O Gracious Lord God heauenly Father , the keeper and preseruer of all that come vnto thee for succour ; I haue been through thy great mercie and prouidence , kept , preserued , defended , fed , sustained , and relieued this day , now come to an end ; and now as the night succeedeth the day , and the darkenes the light ; so I knowe O Lord , that death will succeede my life , and the graue my bed . Lord , thou madest in the beginning , light and darknes , night & day , morning & euening , and all to thine own glorie , & to the vse of wretched man , who in the beginning turned his light into darkenesse , & that darkenesse hath ouershadowed al that haue proceeded of his corrupt seed ; among whom O Lord , I am so bemisted and blinded with that originall darkenes , as I cannot see , nor truely conceiue the light of thy most sacred word , without that spirituall light , shining from thine illuminating Spirit . Thou madest two lights O Lord , to endure for euer , the Sun to gouerne the day , and the Moone to giue light in the night ; yet doe not these lights O Lord , direct our feete in the wayes of righteousnesse , nor our pathes in obedience , but rather lead vs to the occasions to sin ; but it is the supernaturall light O Lord , that proceedeth from the brightnesse of thy louing countenance , that directeth aright those that are thy children of the light . By this light O Lord , guide me , that the night of ignorance ouer shadowe me not from beholding thy louing countenance , which is more pretious & more sweete vnto me , then all earthly delights . The day-light wherein I should onely followe with godly diligence in my calling , & to serue thee , turneth into the darkenes of my minde without thy spirituall light : how much more will the darkenesse of the night miscarrie my corrupt hart , into idle and vngodly thoughts , especially , by the temptations of the Prince of darkenes , when thy light faileth me ? For such O Lord , is the nature of my polluted heart , that it neuer resteth to infuse euill imaginations into my mind ; especially in my night wakings , and in my sleepe to trouble me , with sundrie euil & vngodly dreames & wicked phantasies ; showing thereby the fruites of my sinfull nature . Therefore gracious Father , I finding in my selfe , & thou knowing mine imperfections better then my selfe , I come in all humblenesse , praying thee to assist me with thy grace , that I may conuert my heart from the euils whereunto it is enclined , and onely incline and frame it to the sincere seruice of , & obedience to thee ; and to dedicate my mind , will and affections , in my night wakings , either to meditate of thy word , or in making my faithfull prayers vnto thee . I cannot O Lord , through the weakenesse of my corrupte nature subsist without cōpetent rest & sleep ; yet I know thou slumbrest not nor sleepest : but with thee the day and night are alike light , and in thy prouidence and loue , hast an eye ouer all that are thine whether they sleep or wake . Giue therefore command O Lord , vnto thy heauenly watchmen to keepe me , and all that I haue , from danger this night : so will I lay mee downe vnder the shadowe of thy protecting winges to take my rest this night ; faithfully cōmending my soule and body , and all that belong vnto me , into thy most powerfull and fatherly tuition ; so shall I not feare what Satan or any malicious instrument of his shall practise or plot against me . And in this assurance O Lord , confirme my faith from night to day , and from day to night ; that all the dayes and nights of my life , may be rightly spent in a holy and sanctified conuersation , to thy glorie and mine own comfort , vnto the end of all my nights and dayes , through Iesus Christ my Sauiour and Redeemer . Amen . Lord , encrease and confirme my faith , this night and euermore . A PATH-VVAY TO GODLY PATIENCE , IN all manner of Afflictions . AFliction heere in this life , is vnto the Godly , as it were a Schoole to learne them Patience : A most worthie and diuine Vertue ; which , adioyned with true & liuely Faith in God , doth so season the minde and the affections of the heart , as it seemeth not to feele , whatsoeuer trouble , or affliction inflicted ; or iniury offered : But , in prosperitie and aduersitie : loued or hated ; sicke or in health ; in fulnesse & in want ; in riches & pouerty ; it resteth in the worst part content , and in the best euer thankfull : neyther lifted vp for the one , or cast downe for the other . Tribulation may lye very heauily vpon a man endewed with this diuine vertue , yet can it neuer presse him down to dispayre , moue him to reuenge , or cause him to seeke sinister meanes for ease : For , hee is strong , when he seemeth most weake ; he goeth on most cheerfully , and with ease , when Carnal men ( obseruing his miseries ) thinke him most heauily and grieuously loaden . It is such , and so excellent a vertue , as is not , neither can it begotten , by friendship or fauour : It is freely giuen , not of Nature , but of Grace : Not attained vnto by Humane learning , but by Spirituall illumination : And therefore , neuer entreth into a froward , vnfaithfull , or repining heart : But , in a heart vpright , and a conscience at peace with God and men ; humble and meeke men and women doe only ( and none else ) enioy her . So precious a Iewell it is , as neither golde nor siluer can purchase it ; It is also so victorious , as nothing can ouercome it : Seldome moued , yet neuer without cause of being moued : for one iniury , trouble , crosse , or afflictiō or another , wil daily , nay euery houre set vpon it to try it . It continually meeteth with one occasiō or another , to exercise it : And the more it is crossed , the more it increaseth , and the stronger and more perfect it waxeth . Where this diuine vertue Patience dwelleth , and hath her perfect working , it is an especiall marke and note , that he , or she that truely possesseth it , or is possessed by it , is the true Childe of God ; yet neuer seene nor obserued , but by iniuries , wrongs , afflictions , abuses , and troubles , the things whereupon it worketh ; and without which it were of no vse . For as Physicke needes not , where no disease is , nor Medicine , where no Maladie is ; So needes there no Patience , where no tryall is . But it fareth not so with Gods Children , they haue matter enough to trye and in-vre their Patience ( though worldly men , that haue all thinges , and all thinges succeed according to their owne hearts desires , haue no seeming cause , to vse , though they often abuse this most worthie vertue . ) The Godly , and such as truely endeauour to liue religiously among the multitudes of men , cannot be but many wayes tryed , to proue their Faith , and to exercise thē to beare their afflictions without murmuring or grudging , Wayting on the Lord with perfect Patience : For where no troubles are , where , and to whom no iniury , abuse , or wrong is offered , and vpon whom no crosses befall , how can Patience appeare ? where no Body is , how can the shadow be seene ? And as the shadow appeareth by the Body ; so in the truely humbled , Patience appeareth in affliction : According to St. Paul , who approueth that Tribulation in the Faithfull bringeth forth Patience , and Patience experience of the mercies of God , and that experience produceth Hope ( neuer to be forsaken in what trouble soeuer ) which Hope is so farre from making him ashamed , that is endewed with these heauenly vertues , that he findeth the end of his troubles to be timely deliuerance , and finally glorie : How can he but reioyce , rather then to be too much deiected in his afflictions ? For , seeing Hope grounded vpon Experience , approueth that afflictions worke Patience , through Faith ; why should afflictions seem so harsh , as to make men miserable , when the Patient suffring of thē , bringeth not onely no shame , but honour vnto the Saints of God , that suffer ? whō it pleaseth him to vse here as seruāts , intending hereafter to glorifie them as his Sonnes and Daughters : he abaseth them here , whom he meaneth to aduance hereafter : His crosses here for a time , carries vs to a Crowne of glory hereafter . Let vs therefore with true & perfect Patience , vndergoe all our crosses & afflictions ; knowing , that through many troubles and trials we must enter into the kingdome of heauen . Carnal men may think indeed , that y e Patient man , & such a one as can contentedly beare troubles , iniuries , wrongs , slaunders reproaches , and afflictions ; to be but a Coward , a Sot , a Silly foole one that hath neither a manly spirit , nor humane Pollicy to reuenge himselfe , or to make sinister shifts in the world , to right and releeue himselfe : and thinke him mad or sencelesse , that he sheweth no more passion , or impatience , in his wrongs and miseries , as meere Carnall men doe : But that seemingsilly Patient man , feels farre lesse trouble of minde in his seeming greatest afflictions , then these Politicks of the world doe ; who are both inwardly vexed and tormented , and outwardly toyled , in shuffling & tossing their wits , like Flies in a Spiders web , or Birds in a Lime-bush , to free themselues of small troubles ; and the more they struggle , the more they entangle themselues , As if they were not blinded with the vaine opinion of their owne carnall wisdome , or carried away with the vaine hope of ( vncertaine ) successe , they could not but acknowledge ; for dayly experience sheweth , that the wisest and carnally Politickst men in the world , seldom bring their euill enterprizes to passe , but with charging their Consciences , and finde at last , that all their inuentions and practises , either end with shame here , or in horror , when they goe hence : For it is iust with God to leaue them to their owne wills and wiles , that wilfully forsake him , and his wisdome to direct them : And experience likewise approueth that the truly patient and faithfull man , depending onely vpon the Power , Prouidence , Wisdome , and Loue of God , in his greatest calamities , findeth euer a most certaine comfortable issue of his hope , and holy desires . In his greatest dangers he passeth not the bounds of Gods holy directions . So all his afflictions tend to his inward comfort , neuer to his outward deserued shame or reproach : He doth consider in true wisedome , that the time of his suffring is heere but short , but the time of his Triumphing shall be perpetuall . And therefore , whatsoeuer the malice of Sathan or his Instruments can practise or purpose against a man , trulie indewed with this diuine Vertue Patience ( which through Faith hauing it perfect operation ) he daun●eth not . Let Rabsach : rayle and blaspheme : Let Shemie curse and cast stones : Let the world and all the wicked therein , worke what they can : let them vomit out their venemous Gall of malice , and spew out their most enuious hearts in most ignominious slanders against him ; he will yet keepe silence in his heart , to God ; who searcheth euery heart , and tryeth the Reynes of euery man , and will giue vnto euery man according to his wayes : And it is he that sends vs troubles to keepe vs in obedience : And it is he that works Patience to beare them ; and nothing hindreth inward comfort in outward crosses , but murmuring , grudging , and impatience in them . Afflictions ( indeed ) though they doe proceed of Gods fauour , seeme nothing pleasant to the fleshly minde : yet ( as St. Paul saith ) they bring in the end , the quiet . and comfortable fruite of righteousnesse , to them that are exercised with Patience to beare them ; They bring , through faith , eternall glory in the end ; not as the cause , but through Faith in him that suffered for vs , and before vs , a testimonie , that God so loueth vs in his Sonne , as to make vs in some measure like him , by suffering with him and for his sake : And when we haue suffered , as much as the malice of Sathan or his Instruments ( by the permission of God ) can inflict vpon vs , yet cannot our suffrings amount to the thousandth part of the best mans euil deseruings : And yet many complaine of the greatnesse of their troubles , that neuer , either examine the haynousnesse of their sinnes , or that they are sent of God , to make them to know that God is angry with their sinnes ; and by his corrections seeketh to draw them to repentance , and amendment of life . If we did truely consider , and duely weigh , that it is God alone that measures out all our afflictions ; the length , breadth , and depth of them by his owne hand in his absolute wisedome ; and that neither Sathan nor the malice of man , hath any further share in inflicting them vpon vs , then they are limited in his prouidence , & did consider ( as I●b saith ) that afflictions spring not of the ca●●h , though many times by earthly men ( yet all of God ) we could not but with a most liuely and firme Patience imbrace them as sent from him . What are the afflictions which can befall vs in this life ? They are indeed of many and sundrie sortes ; yet may be all reduced into these heads : The griefe of the minde for sinne , sickenesse of the body , enemies , losse of goods , slanders of our good name , imprisonment , banishmēt ; & which is the most heauie , yet most comfortable , persecution for the constant acknowledgement and profession of the Gospell of Christ : vngodly children not the least crosse , and houshold disquietnesse betweene man and wise , the most vngodly : many other branches are dependant on euery of these : But what , and of what nature or kinde soeuer they be , they are all determined by God , so to befall vs as he hath limited , and none of them but haue befallen Gods dearest children : And therefore let no man attribute whatsoeuer befals him , to Fortune , Chance or Ill-lucke , common vngodly phrases , vsed not by the ignorant onely , but , too often , by such as stand much vpon their diuine knowledge . A haire falleth not from our head by chance , but by the prouidence of God : And shall we ascribe matters of farre more , yea of greatest moment , vnto a cause that is not ? for there is neither fortune , chance , or lucke , as they are commonly taken , that haue any share in these things ; and therefore can they not be the cause of our troubles , to which there can be no certaine euent ascribed : But the will , wisedome , power and prouidence of God , worketh according to his owne good pleasure , all things vnder the Sunne . Therefore ought all men to reuerence him , and to suffer themselues to be guided and gouerned by him : and not onely , not to murmure and grudge , at his corrections , but to imbrace with an humble heart and patient minde , whatsoeuer hee in his wisedome shall thinke sit , to be laid vpon them , vsing no sinister , violent , or forbidden meanes to be eased ; and not to goe before the good pleasure of God to be eased : for as hee layes them vpon vs , he knowes the time and meanes to remoue them : wherein wee are to followe the example of Noah , who , as hee was shut vp into the Arke by God ; so would he not come forth without him : neither should we that are afflicted by him , seeke to be eased but by him . Affliction in it selfe , and of it owne nature is indeed a heauie burthen , euen to a minde well qualified , as it is the punishment of sinne : But as God changeth the nature of it , in making it the medicine to cure the sinnes of his children , they become light , whose crosses and corrections he sanctifieth by his grace , and maketh those bitter waters sweet . So that through faithfull patience , his dearest children canne with comfort digest them . But contrarily , they bring forth in the wicked , the poysonous fruites of impatience , murmuring , grudging , and many times very blasphemies ; In so much , as to them , euen good things become euill : and they become worse by that , whereby the children of God are made better ; and therefore saith God vnto the wicked ( that through punishment would not amend ) Wherefore should yee bee smitten any more ? for ye fall away more and more . Whereby wee are taught not to repine at the continuall prosperitie of the wicked , that suffer not like troubles as the godly doe here ; for God seemeth to wincke a while at their wickednesse , and forbeares to punish them , suffering them to enioy their profits , their pleasures and carnall delights here , that hee may giue them their iust recompence of condemnation hereafter , that refuse his chastasements here . Happie are they therefore that suffer here , with faithfull and filiall patience , though in showe it be ignominious , and in the censures and opinions of carnall and worldly men base : yet is it indeede the Crowne of their glorie here : howsoeuer they seeme to be neglected and reiected in the world & worldlings , by their true faith , perfect patience , humilitie and prayer : they are sustained , supported , and in their greatest troubles , deepest dangers , distresses and wantes , comforted and releeued : and obtainning at his hands whatsoeuer small comfort , they atribute it wholy and altogether to his meere mercy , goodnesse and prouidence , not vnto selfe wisedome , policie or fortune . They acknowledge their owne wisedome to bee but foolishnesse , their policies friuolous ; and , fortune a meere heathenish inuention : They see and feele their owne weakenes ; they obserue their owne blindnesse ; they finde they can doe nothing of themselues , towards the remouing of their miseries , nor supplying of their wants ; but repaire vnto , and relie onely vpon God , in faithful prayer , and wayte with patience , for , and receiue timely supplie . By troubles and afflictions , they finde the worlds inconstancie , humane ficklenesse ; and that in the world the dearest children of God haue least rest . They are tossed hether and thether ; one trouble followes another as the drops of raine ; whereby also the pride of corrupt nature , in the godly , is humbled , their confidence in worldly meanes abated , their security abandoned . They finde , that fulnesse bred sinne , and sinne procured Gods displeasure , and in his displeasure hee punisheth the wicked , and correcteth the godly ; and neither but for sinne : yet the one in his Iustice , the other in mercie : And therefore saith Iob , to encourage the godly to patience , Blessed is the man whom the Lord correcteth : refuse not therefore the chastisements of the Almightie : Though therefore we be compassed about on all sides with many miseries , let vs not fainte , but in patience possesse our soules , As Christ himselfe teacheth , for Whom the Lord loueth he chasteneth : and scourgeth euery sonne that hee receiueth . Then are chastisements testimonies of Gods loue towards vs : and therefore they that cannot abide to bee corrected , showe themselues bastards , and not the sonnes of God. As many as I loue I rebuke and chasten . Reuel . 3. 19. Doth a father correct his sonne without a faulte ? it were iniurious : and doth God correct his children that sinne not ? there is none but sinneth , therefore none but deserue correction : seeing then that sinne is the cause of Gods corrections ; let euery man examine himselfe , and take with thankeful patience , his Fatherly chastisements , in what manner soeuer they befall him . Touching sinne , the cause of all afflictions ; the confession and repentance thereof , and patience in troubles . FOr asmuch as sinne is the cause of all our afflictions , and that there is neither crosse , or any kinde of trouble that befall vs , but sinne causeth it : In vaine it is to hope for remedie , reliefe or ease , vntill wee haue in some measure vnburthened vs of our sinnes : for , as an old house pulled downe to bee rebuilt , must be rid of all rotten materials and rubbish , before any good and sound foundation can be laid : so before wee can receiue any inward comfort , or outward release of our troubles ; we must cast out of our hearts , and clense our soules , of all the filthy & loathsome dregs of sinne , that lurke in them : & that can we not doe but by a strict and serious examination of our hearts ; and to call to minde how wee haue spent the time past ; and then shall euery man finde cause enough , why God in his Iustice might inflict vpon vs , in steeede of our light afflictions ( which are but his Fatherly corrections ) his most heauie iudgements & seuearest punishments ; and in steed of our temporall and momentanie miseries , cast vs into perpetuall torments . Knowing then that the cause of our calamities , to bee our sinnes , and hauing vpon due search found out our long hidden iniquities , can we but acknowledge ; that God hath not dealt with vs , nor afflicted vs according to the measure and multitude of our wicked deseruings ? But as a louing father , hee hath by his gentle chastisements , as it were onely wincked at , and beckened vnto vs , to put vs in minde onely of our faults ; least by continuing in them , and multiplying of them , he should haue cause ( in steed of gentle corrections ) to vse his Iustice : therefore hauing found in our corrupte hearts , our vngodly and impious inclinations , which haue begotten in vs infinite actuall sinnes ; we may not any longer couet to conceale them , but heartily , plainely and faithfully , acknowledge them vnto God : ( though we cannot call all our antient sinnes and the faults we haue committed long agoe to our remembrance ) for Who can vnderstand all his faults ? saith Dauid , yet Dauid him selfe confessed his sinnes to God ; sometimes in generall , sometimes in particular : he did not hide his iniquities , but confessed them against himselfe , and was not ashamed to set them down in many of his Psalmes : to teach vs ( if occasion be ) to discouer our sins for the satisfaction of men , but especially vnto God , as Dauid did , who forgaue the punishment of his sinne : Yet had he afflictions still , not as punishments , but as fatherly physicke , to keepe his heart and affections in more due obedience : and though Dauid said he did not hide his sinnes from God ; it is not therefore to bee collected , that he could , or any man can hide his sinnes from him , howsoeuer couertly and secretly they commit them : But who so confesseth them not , he intendeth to hide them as much as lyeth in him from God that seeth them , and thereby doubleth his offence : But who so acknowledgeth his sinnes vnto him , he is faithfull and Iust to forgiue them , and to cleanse him from all his vnrighteousnesse . To acknowledge our sinnes then , is the very entrance into Gods fauour ; which being obtained , ( not by the confession of our sinnes , ) but in , and through a firme faith in Iesus Christ , through whose merites we may freely aske , and assure our selues of the remission of our sinnes : for he hath promised to doe it , who is most faithfull and iust in his word , and that doth Dauid approoue ; saying : I confessed against my selfe my sinnes vnto the Lord , and hee forgaue the punishment of my sinne . He forgaue him , as not to punish him in the seueritie of his Iustice , though he remembred him with his gentle corrections often , as hee doth his deerest children ; yet not all a like : some hee chastiseth after a most milde manner , some more sharpely , yet fatherly ; as he findeth men docible and tractable , or refractarie and hard to bee reformed : for , some are more and sooner reformed , with a sharpe looke of the Lords countenance , then some with many stripes ; As Peter , when he had thrice denyed his Master Christ : Christ but turned his face towards him at the crowing of the Cocke , it was rebuke enough ; he went suddenly forth and wept bitterly , in token of his repentance . Some againe , will hardly remember their sinnes , vntill it be said vnto them , Thou art the man , as Nathan , tolde Dauid ; who before that , had slept in his sinne of adultrie and murder , a whole yeare , neuer thinking of it : But when he was admonished from God by a parable ; then he confessed his sinnes , and repented them ; saying I haue sinned against the Lord : Ioyning with his confession , sorrow and repentance for his sinnes . And the same mouth that reproued him for his sinne , and that he should dye for the same ; pronounced the forgiuenesse and pardon of them ; The Lord hath put away thy sinnes . Whereby we may learne , that the Lord seeketh no seue●r● reuenge against a sinner , confessing and repenting his sinnes , though he leaue some token of his displeasure against sinne , and of his loue to the sinner , in keeping him in future obedience by his fatherlie discipline , least he should too much presume of pardon of second sinning , by the mercie of God declared by the remission of the former : And therefore , although he had pardoned Dauid his sinne , and had forgiuen him the punishment of it ; yet Dauid went not without a token , that he should remember that he had offended , and giuen the enemies of God occasion to blaspheme : God pronounced the death of the child . God sees it necessarie , and we cannot but thinke it expedient euen for vs , That although God doe assure vs that our sinnes ( sincerely acknowledged ) be forgiuen vs ; yet that he beare a kinde and fatherly hand ouer vs , to retaine vs in future obedience , by some daily vnsauory potion , to cure and to keepe our carnall apetite in order , that we returne not to our former iniquities : And therefore not to think it strange , when any crosse or affliction befals vs ; But rather thereby to take occasion to call our selues daily to accompt what we haue done against the Commandements of God , and to acknowledge that for those sins that we haue done , God corrects vs. Let vs beware that we bee not found of the number of those , whom neither Gods angrie countenance , which appeareth in the seueritie of his punishments ; nor his fatherly chastisements , and instructions , contained in his word , can reclaime from committing sinne , nor from whom Gods gentle correction can draw hearty confession of them , and true repentance for them . We must also consider , that it is not enough for vs to confesse our sinnes barely to God ; for hee knoweth them better then wee our selues : but with our confession wee must acknoweledge that God may iustly condemne vs for them . And therefore wee must ioyne with the confession of our sins , true and sincere repentance for them ; which yet auaileth not , without a liuely faith , in taking hold of the blood and merites of Iesus Christ , in whome , and for whose , sake our sins are pardoned : And this faith must bee certaine , it must be an assured confidence of the promises made in Christ , in whom a sinner ( truely penitent , and faithfully confident ) is iustified : and neither by our bare confession , or best workes , but by the meere mercy of God , in his Sonne . As there is no man but sinneth daily ; So hee must daily confesse his sinnes to God , and truely repent them ; not as Iudas & Kayne : Iudas confessed he had sinned ; betraying the innocent blood , and repented , but not in faith ; his repentance was a desperate sorrowe , not for the sinne hee committed , but for the horror of his reprobabation : So did Kayne confesse his sinnes , My sinnes are greater then I am able to beare ; but he tepented not to the obtaining of mercie : Confession of sinnes , and repentance ( without faith ) auaileth not . It auailed not Pharaoh , though hee confessed the righteousnesse of God , and his owne , and his peoples sinnes : But Peter confessed his sinnes and repented with tears : So did Marie Magdaline , and their repentance is recorded by the holy Ghost ; to teach all posterities , how to bewayle their sinnes a right : They were great sinners , yet through faith and repentance obtained pardon ; which to the comfort of greatest sinners , sheweth , that there is yet place of repentance , and acceptation into Gods fauour for them , vpon sincere repentance . God himselfe affirmeth , that He desireth not the condemnation of a sinner , but rather that he repent and be saued : And againe hee saith : Haue I any desire that the wicked should dye , or shall he not liue , if he returne from his euill wayes ? And what is it to returne vnto God , but true repentance for our sinnes ? And we are to consider , that , that repentance which is perfect indeed , is ioyned with the keeping of Gods Commandements : and none can say or assure himselfe , that his confession of his sinnes , and his repentance , is accepted of God ; vnlesse he adde all his desires , to fulfill the Lawe of God : for the breach whereof , God afflicteth his owne dearest children with sundrie crosses to preuent his cursses which hee inflicteth , either here vpon the disobedient and vnrepentant ; to cause his owne to auoid sin , by the example of his seuere iudgements , whereby hee beginneth here to punish them ; or reserueth his punishments of them , vntill his finall condemnation of them . Markes of repentance , are contrition and vnfained sorrow for sinne committed , ioyned with a liuely faith in Christ , for pardon of them , and a setled desire and purpose euer hereafter to walke in a holy feare , to displease God againe by our sinnes ; namely , by the outward breach of Gods Commandements : for the committing of things contrary to the Lawes of God , is that sin we should repent vs of ; which by reason of our corrupt nature , we cannot , but cōmit , without the especiall grace of God ; which although it be the free guift of God , it is not obtained without liuely faith and prayer in Christ ; by whose stripes we are healed , and for whose sake we are heard , and in whose blood we are washed from our sinnes . But sorrow of heart , may be great and yet auaile vs nothing ; as it did not Kayne , Iudas , Esau ; vnlesse true faith bee ioyned therewith : Sorrow indeed may cast vs downe , which if it bee not in an humble and faithfull acknowledgement of our vnworthinesse , to be called or accepted as the children of God , by reason of our sinnes ; it may proue desperate . And therefore sorrow for sinne and faith in Christ to be pardoned , ioyned together , will assure vs , that God is our God and that wee are his people ; that , he is our Father and that wee are his sonnes and daughters . If then we finde in our selues the burthen of our sinnes ; truely and plainely confesse them to God , and heartely repent them ; we cannot but through faith in Christ , assure our selues that our sinnes are pardoned : and hauing an inward assurance thereof , we must acknowledge , that these graces proceede of no other thing , then of the meere merites , and mediation of our alone and onely Sauiour Iesus Christ , who disdaineth not to call vs ( thus receiued into the Communion of the Saints of God ) brethren , whom God knewe before the world was ; predestinated , to be made like to the Image of Iesus Christ , adopted in him ; and by whom , we haue redemption in his blood , euen the full forgiuenes of all our sinnes , through his grace , wherewith hee hath made vs freely accepted of God. Now then , we being through the grace of God , made the Sonnes of God , brethren and coheires with Christ ; shall wee thinke that he will not also furnish vs , with the spirit of his Son , which dwelling in vs ? we shall be able , faithfully to cry Abba Father ; and what is that , but to teach vs how to pray to God his heauenly Father , in his owne name . Therefore Whatsoeuer we shall aske the Father , he will grant it vs , for his sake : so we aske according to his will in a liuely faith , and wa●●● not ; for he that wauereth , is like a waue of the sea tost with the wind . Though therefore our Tribulations be great , and our afflictions many waies grieuous ; yet seeing they proceed from so louing a Father , we may not thinke them to be inflicted vppon vs in displeasure , but in a Fatherly regard of our soules health : Which as sinne hath impaired , so his gentle chastisements , are as wholsome medicines to heale it . And as no Physicke , be it neuer so salutarie for the health of the body , is sauorie to the Palat ; So Gods corrections , howsoeuer they are sent , as eyther Antidotes to preuent sinne , or Medicines to cure it ; They are not pleasant to Flesh and Blood for the time : But as corporall physicke , though harsh in the tast , hauing it working in an vnsound sound body , begetteth health ; and is then much commended , with many thanks to the Physitian . So if we can well digest our troubles & afflictions here , for a little while , and by vertue of them ( seasoned with Faith and perfect Patience ) euacuate our grosse and filthy corruptions , that suffocate our hearts with sin ; wee shall feele a most wished renouation of the health of our mindes , and finde our affections changed ; euen as a body distempred with a Feuer , distasteth the most sauorie thinges , as long as it possesseth the Body ; and afterwards becomes to it perfect taste : So , although , as long as we be holden with the corrupt infirmitie of our naturall wills , no good dutie , or heauenly grace , can be so toothsome vnto vs as pleasure , and the sinnes wee delight in : But being purged and dieted , by the afflictions that our louing Physitian doth compound for vs ; we shall finde sin , and pleasures , and all carnall delights , to become bitter and harsh vnto our hearts . God many times sends vs troubles and afflictions , that by easing vs of them againe , we may knowe , that as he can correcte vs , so he can comforte vs : He neuer maketh a wound but hee healeth it : nay such is his mercie , power , and prouidence , as hee cures the most deadly wounds that our selues doe make vpon our selues , through our sinnes , by his owne free mercie in his Sonne ; and the medicines he vseth , are his fatherly chastisements . Should we not therefore take his salutarie , and gentle stripes with patience , that doe not onely not hurt vs , but heale vs ? If wee were indeed the first of Gods children , that haue beene afflicted and troubled in this life , we might stagger at our crosses and calamities , that are so infinite ; But , if we set before vs the worthy examples for our imitation , which Saint Iames sets before vs , euen our brethren the Prophets , Apostles ( and such as were the most beloued of God ) for an example of suffering , and their patience , such as haue spoken and taught in the name of the Lord , and his Christ , who indured most ignominious tortors , and most cruell afflictions ; for his sake of whom the world was not worthie ; being the Ambassadours of the eternall God : wee could not but beare our light and momentanie afflictions , with most resolute , and godly patience , and as we haue heard , so if we beleeue the patience of Iob , and what end the Lord made with him , namely , in not onely remouing his miseries , but in restoring him to greater glorie , euen here , then he had before ; and which was greatest of all and the end of all , the Crowne of life ; we should acknowledge with holy Saint Iames , That we are blessed that endure here , the chastisements of the Lord. If then it be a blessed thing to endure troubles , he must needs be the childe of God , that is here corrected , and doth suffer it with patience , though the fault be in our selues , for which we are afflicted ; and therefore to impute it to no other cause but to our sinnes . There is a kinde of suffering indeed , couered with a kinde of counterfeit patience : As when men are inforced to vndergoe the ineuitable torments of death , for capitall crimes , committed against the Lawes of Nations , or suffering things they cannot auoide : as there 〈…〉 to showe their impious and vaine-glorious valour , and vngodly resolution at their vnauoidable executions , vndergoe them , as if they were nothing daunted therewith : yet were their inward hearts seene , they would appeare , fraught and full of horrour . But we are to learne of Saint Paul , who had his tribulations and reioyced in them , affirming , that tribulation bringeth forth patience , and patience , experience , and experience , hope ; which hope maketh not ashamed : for , through the loue of God , which is shed abroad in our hearts , by the holy Ghost ; patience becōmeth an assured testimonie , that they that thus suffer , are beloued of God. We need not therefore thinke or conceiue , that our afflictions here to be any disgrace vnto vs ; f●r they are the liuery , and badge of Gods dearest children . It is a glorious thing to be adorned with the note of the honour of any great mans seruice ; and shall wee thinke it a base thing , to weare the cognisance of the King of Kings , and which our Sauiour Iesus Christ himselfe , hath worne before vs ? yet without sinne in himselfe , but bare the curse for ours : we suffer for our owne sinnes , he endured all and more ; and more heauie crosses for vs , then wee are able to beare for him . What tormēts endured he not ? he was poor , though all the world were his : hee had not a house to hide his head in ; hee had enemies more then wee all ; he was slaundered , railed on , buffered , spet on , crowned with thornes , besides infinite and vnspeakable iniuries ; and finally , put to a most cruell , shamefull , and ignominious death : a death inuented for theeues and murtherers ; and hanged as so capitall a malefactor , being altogether in himselfe innocent ; Lord and Creator of heauen and earth : and shall we most wretched sinners , guiltie of ten thousand impieties , worthie for the least of them to be vtterly confounded , repine at the good will of God , in sending vs so fauourable tokens of his displeasure for our sinnes , and loue of our saluation ? God forbid ! knowing , and being so sufficiently instructed , that nothing doth or can befall vs , but by the meere prouidence of our most louing Father ; neither sicknesse , nor pouertie , nor enemies , nor any whatsoeuer crosse : which hee doth also so graciously temper in his mercie , as they are neuer more heauy then he maketh vs able to beare them , with his owne guifte of setled patience , through the free guift of faith . Wherefore let vs apply our hearts to wisedome , and learne to know , and to acknowledge , that all the troubles and afflictions that fell so heauily vpon innocent Christ , were not for sinne in him , but for ours ; and were most heauily layde vpon him , to make ours light : And that whatsoeuer crosse , affliction , or trouble , befalleth vs , our sins procure them and yet there is no more required of vs for the mittigation of them , or remouing them from vs ; but a full acknowledgement of our sinnes , vnfained repentance for them , faith , in , and obedience to God , and patience for a little space to beare our corrections : If these things be not in vs , how can we thinke our selues , or be thought , in the least measure to haue our troubles remoued or mittigated , but rather to acknowledge our selues worthie to be more seuerely punished in his Iustice ? Let vs therefore afore all thinges , make our peace with God , which by no other means can be , but onely by the merits and mediation of Iesus Christ ; which we must apply vnto our selues , through a liuely saith : praying in the same ( with a godly feare , and feeling of our sinnes ) for remission and pardon of them : and that hee will so arme vs with his heauenly graces , as wee may bee able to beat downe all impatience , and to giue vs power to resist that armed enemy Sathan , who endeauoureth to make vs to think , that our crosses are the curses of God , and that our afflictions proceed from his finall anger , neuer to bee appeased ; but these his sugiestions are false ; let vs not beleeue them : let vs beleeue , that whom God doth chasten , he loueth : and therefore we may assure our selues so much the more , that we are the children of God , by how much we finde these tentations in vs : for if we were his , as he would sugiest vnto vs , that God is angry with vs , and wee not his ; he needed not to trouble vs : but he knowing , that wee are the Lords , hee worketh by all meanes to drawe vs to distrust in God , and that the merits of Christ cannot auaile vs. But let vs be strong in the Lord ; let vs trust constantly and confidently in the merits of his sonne , armed with the shield of faith ; and buckle vnto our selues the sword of the spirit , which is the word of God ; which doth containe most sure promises that he will neuer leaue vs , nor forsake vs : let vs pray alwayes with all manner of prayer and supplication in the spirit ; and watch thereunto in a holy patience with all perseuerance : So shall wee see the saluation of God , his power and prouidence , in deliuering vs out of all our troubles , of whatsoeuer kinde ; or such inward comforte , as shall make our most bitter and sharpest afflictions , sweet and easie . And for asmuch as sinne , is the greatest and most heauy burthen of misery , that any poore childe of God can be afflicted with : It is the principall part of a Christian , to seeke to be vnburthened of the same ; not as to bee carelesse in the search of his sinnes , and so to feele no burthen ; for he is like a man sicke vnto death , and yet will acknowledge he feeleth no sickenesse at all : but he that findeth his sinnes most grieuous vnto him , and most deiected for them , is nearest vnto pardon ; so he acknowledge them , and in a liuely faith in Christ repent them . Comforte for a man afflicted in conscience , by reason of his sinnes . COnsider first , whosoeuer thou art that art troubled in minde 〈◊〉 thy conscience afflicted by 〈◊〉 ●f thy great sins , 〈…〉 not thy case alone to be a sinner : it is a common disease and sickenesse of the soule ; originally deriued from the transgression of Adam , and remaining in the nature of all his posteritie ; outwardly shewing it selfe in vngodly wordes and deeds , spoken or done against the Law and honor of God ; and inwardly , by the thoughts & desires of the heart , conceiued against the Law of the spirit . And happie is hee , that can consider his owne wayes , and that can and doth examine and finde out the sinnes which are hidden in his owne heart ; which to all other men are concealed , but not from God. The heart is an vnfadomable depth of sinne , and rebellion against God : and the best man by nature , is guiltie of many secret and hidden , as well as open and known sinnes : for , The imaginations of mans heart are onely euill from his youth : And many odious sinnes proceede from that corrupte fountaine ; Such , as men are ashamed to reueale ; and were it possible , they would conceile them from God him selfe : and therefore they often striue to keepe them in their priuate bosomes , vntill they become so heauy & burthensome , as they can no longer beare them , without vnspeakable horror , and vnquietuesse of minde ; vntill they become as a worme , so venemous in the Conscience , as eateth and deuoureth all peace and comfort of the heart ; which the Deuill seeketh continually to feed , and agrauates the sinnes grieuously in the minde of a poore sinner , that he begins to fainte , and as it were to sincke vnder the burthen of his afflicted conscience ; which is the most heauy crosse of all crosses ; a burrhen importable , where it lighteth : and it seemeth to bee in some measure thine owne case , and is indeed dangerous : for , that soule that sinneth ( and perseuereth therein ) shall dye : and it seemeth , thou feelest the weight of grieuous sins ; which makes thee sad , melancholicke , and heauy ; which is yet a token that thou art not so dead in sin , as that there is no feeling of sinne in thee ; which may be an argument that there is some life of grace yet in thee , and that the spirit of God is not altogether dead in thee : for , if thy conscience were so feared vp and hardned , that there were no sinne felt of thee , thy case were farre more dangerous : and though thou groanest , and grieuest vnder the burthen of thy sinnes , it may be onely for feare of the Iudgement of God , and his punishments due for thy sinnes , which is in it selfe but a seruile and slauish feare : But if thou grieue , that thou hast offended God by thy sinnes , and dishonoured him by thy transgressions ; this proceedeth of a godly sorrow , and so a signe , that there is yet place and time for thee to repent & turne vnto God , & therfore despaire not of the mercies of God in Christ , who through thy faith ( if it be liuely and stedfast ) will be thine Aduocate , by whom and by none other , or other meanes , thou shalt be reconciled to God , and not dye in thy sinnes . Thy sins are great , & great and fearefull the iudgements of God for sinne ; yet greater then both , is the mercy of God , towards a truly penitent sinner : he is much displeased for sinne , yet retayneth not he his anger , long , against a sinner , if he returne vnto him ; for , mercy is more pleasing vnto him then Iustice : And though he seeme to turne away his louing fauour from thee ( being a notorious sinner ) and suffer thee to lye plunged , and as it were wallowing in the bloud of thy sinnes , and leaue thee destitute of all inward feeling of comfort ; yet , if thou were the most haynous sinner , and haue but an inclination , & an inward true desire to regaine his fauor , and be truly sorie that thou hast offended him , hee will turne againe , and haue compassion vpon thee ; he will put away thine iniquities , and cast thy sinnes into the botome of the Sea : for , as high as the heauen is aboue the earth , so great is his mercie towards them that truly feare him . God is iust , in deede : But , if it may be so said , he is more mercifull then iust ; but to none , but to such , as doe not onely feare , and grieue for their sinnes , as did Iudas and Esau : But to such alone , as in a liuely Faith take hold of the merites of Christ ; who in deede died for sinners , but not for such as die in their sinnes , as they did . There must a reconciliation be made , betweene God & a sinner , before he can assure himselfe of pardon and remission of his sinnes , and that must not be delayed : it must be to day before to morrow ; for , as life is short and vncertaine , and repentance requireth some time to be perfected ( though there be one example , as of the Thiefe vpon the Crosse of suddaine repentance ) it is not so easie or speedy a worke to be well done : there be many lets , which you shall finde in your selfe , and many blockes Sathan will lay in your way ; therefore what you purpose to doe , doe it speedily , willingly , faithfully and fully . There is no meanes for you to be eased of the burthen of your sinnes , but to cleaue vnto God in the merites of his Christ , whome God the Father hath sent into the world , to saue all those ( be they neuer so great and grieuous sinners ) as doe truly confesse , hartily repent , and faithfully beleeue , the pardon of their sinnes ; and that they shall be saued through him . If therefore thou truly beleeuest in Iesus Christ , and appliest his death and merites , vnto thy selfe , in a full assurance , and a setled perswasion that he dyed euen for thee ; then were thy sinnes neuer so great and haynous in quality , neuer so many in number , were they as red as scarlet , or coloured as purple ; his bloud , euen the bloud of that Lambe shall make them as white as snowe : And therefore did Dauid crie , wash mee , O Lord , wash mee and make mee cleane : And what should hee wash , but his sinnes ? And wherewith , but with the meritorious bloud of Iesus Christ ? And before you can be thus washed and cleansed ; before you can haue the terror of your conscience eased , and appeased ; You must confesse , and lay open your sinnes before the Lord , and say with a feeling , and faithfull heart , Against thee , against thee , O Lord , onely haue I sinned and done euill in thy sight . It must not be a lip confession : as to acknowledge thy sinnes with thy mouth , and to retaine them in thy heart : Such a confession is hypocriticall , and encreaseth thy sinnes : were thy sinnes neuer so small in thine owne opinion , yet oughtest thou to thinke them great , and grieuous , and so they are ; for , the least sinne that a man commits , is the breach of the Law , and he that breaketh the least , is guilty of the greatest : It seemeth , thou dost in deede feele already the grieuousnesse of thy sinnes , by thy heauinesse and mourning : which is a good beginning of repentance ; but vnlesse thou doe therewith , conioyne Faith in the merites and bloud of Iesus Christ , and dost truly purpose and endeuour to leade a new life ; thy repentance will be still imperfect . Thou mayest also feare God , and yet little profit thee , except thou beleeue in the mercies of God in Christ ; for the deuils themselues feare and tremble , at their finall sentence of vtter condemnation . To feare God , as a Sonne , is in deede a most heauenly vertue , and is found in none , but in the very sonnes and daughters of God : for their feare is not so much of the punishment for sinne , as for that they haue offended so louing a God by their sinnes : But to feare God , for the first , is to feare him as a Slaue , that feares more the whip , then to abuse his Maister . And this feare proceedeth of the suggestion of Sathan , who tempts and allures thee to sinne ; perswading thee that thy greatest sinnes are but veniall , and easily pardoned , by saying onely Lord haue mercie vpon me , or by some superficiall and light confession . And when the sinne is committed , he tells thee that thy sinnes are so great and haynous , as they can not be forgiuen : Agrauating that seruile feare , which often drawes silly weake soules , to dispaire of Gods mercies . Thou grieuest that thou hast sinned , because thou hearest that euery sinner shall die : And yet thou thinkest it sufficient , to thinke , yea and to confesse thou art a sinner ; and Sathan would haue thee goe no further : And so farre he will permit thee to goe , without hindering thee , as he did Kayne and Iudas ; but when hee sees thee begin to leade a life , contrary to that he hath led thee and lulled thee in ; when he obserueth thee , to shew any fruites of true repentance ; hee will then tell thee , it is a needlesse labour ; for thy sinnes are so great , as God will neuer forgiue them , though thou repent neuer so m●ch . Beleeue not this auncient lyer , though hee doe perswade thee , that thy sinnes are so great , as the bloud of Iesus Christ can not preuaile to heale thee of them ; beleeue him not , I say , for he himselfe knoweth , ( though to the agrauation , and ●ncrease of his owne torments ) 〈◊〉 Iesus Christ came into the world to saue greatest sinners , that repent and beleeue in the merites of Christ : of which number , because hee knoweth he cannot be , he laboureth , and vseth his infinite infernall Ministers , to draw as many as hee can , to his disobedience and condemnation . Beleeue him not , nor feare him not , hee is a lyer in his suggestions , and weak in his power : and though he doe perswade thee , that thy sinnes are so great , as cannot be pardoned in the bloud , and by the merites of Iesus Christ , beleeue the contrary ; for , he himselfe knoweth , and hath confessed , Christ to be the Sauiour of the faithfull , and he that shall finally condemne him , and all vnbeleeuers . Art thou come to torment vs before the time , saith he ? foreshowing , that there is a time appointed for his vtter condemnation at the last day . Hee knoweth , that Christ came to saue sinners , and that without exception of any sinne , ( the sinne against the holy Ghost excepted ) of which sinne hee is highly guilty , and therefore neuer to be forgiuen . Take vnto thy selfe therefore a spirituall courage , and defie this reprobate lyer , this malignant aduersary , to his face ; and tell him , in a liuely feeling of the spirit of God , in a true and firme faith , that thou beleeuest in Christ thy assured Redeemer , and hee shall not onely not preuaile against thee , but he shall flie from thee : And for thy more strength put on the whole armour of God , and he will buckle it vnto thee , that armed Christ against this common and mortall aduersary ; who ouercame him , and triumphed ouer him : hee will arme thee so on all parts , that thou shalt not feare to encounter him hand to hand , as Christ did : Thou shalt combate with him , and conquer him as Dauid did Goliah ; and therefore yeeld not to his tentations , feare not his suggestions : Looke vp vnto Christ thy Sauiour , though hee be in the heauens glorified , and hath his Throne of glory there ; hee will yet be thy safe second here ; hee will be euer on thy side : therefore , if through frailty thou shouldest be in some measure foyled ( as it seemeth thou art ) be not discouraged , he will enter the List for thee , and in thy behalfe : And as soone as that infernall Champion , doth but obserue , that thou art seconded , by him , that hath alreadie conquered him , he will not abide the field , he will flye and forsake any further pursuit of thee . Yet remember , that this enemie will seeke and spie all occasions , to take thee at any aduantage ; and will marke whereunto thou art still enclined ; and according to thy cōmon course of siuning , hee will feede thee with occasions , to moue thee to offend thy louing God and Iesus Christ : and therefore must thou continually wrestle ( as long as thou liuest here in the flesh ) not onely , with the infirmities of flesh and bloud , but against principalities , against powers , and against spirituall wickednes ; against worldly gouernours , the Princes of the darknesse of this world , all inuisible : And thinke not thy chiefest conflict , to be with the visible men of this world ; but looke euery houre to be assayled by one spirituall enemie or another : and when thou feelest any motion in thy heart , to any kinde of sinne ; thinke thou presently , now I must either fight or be foyled , for there is no string away : Sathan hath swift wings , he will ouertake thee , and finde thee out goe where thou wilt ; and that thou findest in thy selfe , by the present horrour of thy conscience for thy sinnes , which hee layes before thee as in an vgly glasse ; shewing them to be so monstrous ( as they be vnto thee ) as hell it selfe : Be not yet dismayed , take hold of Christ , though not with thy hand ( as the woman in the Gospell ) yet with thy heart ; fasten vpon him with a liuely faith , and hold him fast , for nothing preuailes with him , nor against Sathan and sinne , but a strong and liuely faith in Iesus Christ. In this assurance stand fast , be not afraide , though thou be guilty of many and great sinnes ; so was Dauid and many worthy men of olde , yet they obtayned pardon , and were ( through the merites of Christ imputed righteous . The mercy of GOD wrought vpon their sinnes ; for , if all men were of them selues righteous , needing no repentance , how should the mercies of God appeare ? what auayled then the death and merites of Christ ? Why should he be reputed a Redeemer , a Sauiour ? or wherefore should he be called a Mediatour if there were no sinne , or sinners ? Hee came not to call the righteous , such as feeling no sinne in themselues , hold themselues iust ; but hee came in deede to call sinners to repentance , and to saue ( through his bloud ) such as feele and acknowledge their sinnes : Therefore be thou not afraid , though thou feele thy sinnes burthensome vnto thee ; hee , euen Christ , came to ease them , if thou faithfully beleeue in him : And thinke not but faith and true repentance can and will turne Gods iustice into mercy ; his anger into fauour ; and his most heauie displeasure into loue ; euen into that loue wherewith God loueth his dearest children freely ; for he loueth none ; that loue not him , and none can loue him , but such as he loueth ; for , to loue God , and to be beloued of God , are of God alone : And they to whom he vouchsafeth this heauenly fauour , to loue him , are filled with all fulnesse of whatsoeuer may make them assured of their saluation , quieting and pacifying their afflicted consciences , and giuing them , inward setled peace . Therefore , if thou haue , and feele an inward godly sorrow that thou hast offended so louing a God , and hast in thy selfe a desire to be reformed , and to be reconciled to God ; Thou needest not feare , for the loue of God towards thee ; is not absent , neither are thou altogether destitute of thy loue towards him : And therefore whatsoeuer Sathan doth suggest against thee , beleeue him not , beleeue thy Redeemer ; he is the truth , he ( euen he ) doth assure thee , that at what time so euer thou shalt repent thee of thy sinnes from the bottome of thy heart , the Lord will put them out of his remembrance . He is the truth that hath promised this , and he will assuredly performe saluation , euen to thee ; though thou be a grieuous sinner , if thou truly repent , and faithfully beleeue , that thy sinnes are pardoned in his bloud ; who is also the way : he hath traced out , before thee and for thee , a perfect example of righteousnesse , patience and obedience ; walke in it ; then , as he is also the life , he shall be thy life : and mauger sinne , Sathan , and death , thou shalt liue , and liue for euer . Pray therefore vnto GOD faithfully and feruently , and he will assuredly ease thee , euen here , of that heauie burthen , wherewith thy conscience seemeth to be grieuously afflicted , and oppressed . And for thy further instruction and helpe , if thou be so ignorant , as not knowing how to pray to thy comfort , thou mayst vse the Prayer following ; or according to the measure of that grace , which God hath giuen thee , sigh and groane , inwardly to God , who accepts euen inward desires , to repent and to be reconciled to God , as if they were prayers in deede , so it be in faith from the heart : or thou mayest vse any other godly prayer , which may best expresse the sorrow of thy heart for thy sinnes , the forgiuenesse of them , and the assurance of thy saluation . A Prayer for the forgiuenesse of sinnes , that afflict the weake conscience of a sinner . OEternall , euerliuing , and most louing Lord God , in Iesus Christ , towards them that feare thy name , and walke vprightly before thee ; and a seuere Iudge vnto impenitent sinners ; who onely knowest the thoughts and secrets of all hearts : from whose all-seeing eye no sinne or sinners can be hidden . Consider Lord , that I was originally made to thine owne Image , in righteousnesse and holinesse : and that I became corrupt , and consequently sinfull by his transgression , in whom I was first made holy ; and doe confesse my selfe O Lord , one of , and the worst of all the cursed seede of him , in whom all posterities became accursed ; and I cannot conceale the corruption which I haue had & receiued from them , by whom I was begotten , and borne : and that this corruption ( now become mine ) hath begotten , and brought forth so many and monstrous sins in me , as I am not onely , not worthy to be called thy Sonne , but ashamed to be knowne to be the worke of the hands of so great , so gracious , and so righteous a God ; for , my sinnes ( O Lord ) are so great , so hainous , so odious , and so many in number , as haue so farre ouergorged my corrupt heart , & so infected my wretched soule , with the filthinesse of them , that I feele euen the stink of them , so loathsome vnto mine own guilty Conscience , as I cannot but holde my selfe detestable in thy sight ; Mine Iniquities are gone euer mine head , a burden too heauie for me to beare . O wretch that I am , how dare I come into thy presence , such a trayne and troope of intollerable sins accompaning me ? Thou canst not Lord , but obserue & see , and seeing and obseruing , my hainous sinnes , how can I but feare , that thou in Iustice , wilt , not only put me back and reiect me and my praiers , but worthily and deseruedly confound me ? I haue an accuser , a Iudge and an executioner within me : I am Arraigned , and condemned , euen by the accusation and witnesse of mine owne guilty Conscience ; the horror whereof , hath beene , and is such , as hath made mee affraid to seeke to thee ( whome I haue so deeply offended ) for pardon , lest that in thy fury , and in the seueritie of thy Iustice , thou shouldest leaue me to the will of him that hath bene the principall instigator of me to sin , and now the chiefe accuser of me for sinne ; and thinketh that he had , and hath such a share in me , throgh my former often consenting vnto his inticements , that thou my God , were not able to take me out of his hands . But now , holy , heauenly and mercifull Father , in Iesus Christ , through thy grace ( vndeseruedly ) working in me , I haue found him a deceiuer , an imposter , an enemye ; who hath done what lyeth in him to worke my ruyne , by my rebelliō against thee , throgh his continuall tentations ; vsing all his impious Instruments to deceiue me : the pleasures of the world , the lust of mine own flesh , which hath bin euer prone to be allured by him : And I , wretched creature , blind in all good thinges , neuer obserued , what a dangerous course of life , I haue ( to this day ) walked in , vntill now . Now deere Father , as it hath pleased thee , of thine owne free mercie , to open the eyes of my sinning soule , to see that I haue lōg erred , and that all that I haue hetherto done , hath bene euill : So now , seeing mine owne wicked deseruings , giue me power to repent me for all my sinns . Reforme me , O gracious Father , reforme mee , and by thy grace , ease and comfort my grieued hart , through the powerfull and effectuall working of thy spirit henceforth in mee ; that now at the last I may taste of thy goodnesse and rich mercy , in Iesus Christ : Though I haue nothing in my selfe to moue thee to haue compassion vpon me , yet remember , that I haue a deseruing and a preuailing Aduocate with thee , whose merites may moue thee , and his mediation preuaile with thee for me : And therfore I haue hope , that I shall be pertaker of his all sufficient satisfaction , made for all sinners , among whome I cannot but acknowledge my selfe the greatest ; and least deseruing thy fauour . O my God , I feele my miserable estate , I acknowledge the grieuousnesse of my sinnes , and that for them thou mayest iustly condemne me ; but that I haue learned by thine own promises , that there is mercie with thee , & that thou delightest not in the condemnation of a sinner , but rather that hee should repent , and turne vnto thee , and liue . Lord haue mercie vpon me ; haue mercy vpon me , for I am weake : I feele a burthen of my sinnes , that presseth me downe , and nothing can raise me , but thy mercies in Iesus Christ. O giue me a liuely faith , that I may apply the preuailing merites of that sacred Lambe , crucified for all beleeuers , to the washing away of all my sinnes , and to the ease of my guilty conscience , heauily burthened therewith : so shall my poore afflicted and distressed soule , be refreshed my heart now grosly defiled , shall be made cleane , mine affections , now altogether ranging after vnholy things , shall be changed into perfect obedience vnto thee ; and Sathan that hath long and maliciously pursued me with his most violent tentations , shal● flye at the presence of thy holy spirit in me : and all my thoughts , imaginations , desires , words and workes , shall be sanctified and made holy by the same Spirit . O hide not therefore gracious Father , hide not from me thy louing countenance : but turne away thy face from my sinnes , blot out all mine offences out of thy remembrance : create in me a cleane heart , restore to mee the ioy of thy saluation , and stablish me with thy free spirit , and let me neuer returne again to my former slauery of sinne ; and I shall offer vnto thee , the vnfayned sacrifice of praise , for thine vnspeakeable mercies : All honour & glory , to Christ my Redeemer , and to the holy Ghost , the obedience of mine vnfayned heart , for that he assureth mee of all these incomprehensible blessings . Amen . Lord euer , more and more encrease my faith . Comfort for the sicke . THe miserable estate of a man perplexed in conscience for his sinnes , is the greatest affliction that can befall a man in this life , which is the sicknesse of the soule : for , a wounded conscience who can beare ? And next to it , there is not a greater , then is the extremitie of the sicknesse of the body : and therefore neede these two sicknesses aboue all other crosses , to be especially sought to be eased : the first , with spirituall , the next , both with spirituall and corporall comfort . They are Twinns , borne together and liue together , though the one by inspiration , the other by propagation : And therefore , if the soule be diseased , the body can not ( though it may seeme contrary ) be in perfect health : It will shew apparent tokens of the sicknesse of the minde ; and , if the body be ouermuch tormented with the grieuousnesse of sicknesse , the soule cannot but feele , ( through a mutuall loue , which is between the soule and the body ) a kinde of griefe and sorrow . I will therefore apply vnto thee ( whome I see to be cast downe by thy bodies infirmity ) the counsell & comforts , which may first ease thee of thy inward feares and troubles ; for it can not be but that Sathan , that auncient enemie of al mankinde , hath beene busie in the time of thy health to draw thee to sin ; that by sinne thou mightest offend God ; that by offending God , thou mightest be reiected of him : and now , finding thee visited by the hand of God , with grieuous sicknesse ( fore-showing , either the speedie approaching of death , or a gentle forewarning thereof ) hee cannot be lesse watchfull , and diligent , in this thine extremity , ( nay farre more then hee was in thy most healthfull estate to trouble thee ) for , when thou wert healthfull and strong , thou couldest nor but be , by the corruption of thy owne nature , proane to sinne : And this common enemie of mans saluation worketh vpon our corruption , and our ablenesse to sinne : And when hee findeth vs most weake in our bodies , and our sences , and powres , labouring against the violence of our infirmities ; then he commeth , and presenteth vnto our guilty consciences , the sinnes which he before prouoked vs to commit . In the sicknesse of the body , hee findeth fit oportunity to trouble vs ; for , although hee knoweth not the time which God reserueth in his owne wisedome , and power , when any man shall dye ; yet when sicknesse comes , he knowes it is the fore-runner of death ; and therefore hee knoweth that then or neuer hee must imploy all his Engines , and batteries , or else for euer rest frustrate of any hope to preuaile . And therefore , he will solicite thee , now to distrust in the mercies of God in Christ , and will suggest vnto thee , that now thou seest and feelest that GOD is displeased with thee , and that hee hath no delight in thee , ( as if thou were his , he would haue ) hee would not torment thee as hee doth : and that thou were as good to cast off all thy hope in him , as to deceiue thy selfe , vainely trusting that hee will yet shew thee any mercy or louing countenance . These fearefull assaults , it cannot be but thou dost , or mayest endure at this thy capitall enemies hands , if thou be in deede the true childe of God : for , if thou were one , whom Sathan had in his owne power , hee would permit thee to rest quietly , he would not disturbe thee : but finding thee to be inwardly enclined to seeke the Lord , praying for pardon in his Sonnes merites , which hee cannot endure , without roaring and raging against thee , suspecting that he hath lost thee now altogether , though thou were somtimes something seruiceable , or rather ( according to naturall corruption ) slau●shly enclined to his workes of darknesse , before the Lord in fauour visited thee with his fatherly corrections , to reclayme thee from Sathan and sinne , to make thee his obedient Sonne ; and the more thou declinest from him and his tentations , and the more thou louest and enclinest to serue God , with a pure heart , the more will hee euer seeke to molest thee , and if it were possible , to driue thee to dispaire . But feare not whatsoeuer he shall obiect against thee , or lay vnto thy charge , though when he seeth thee weakest , hee will trie his strength against thee most : Beleeue , that when thou art weakest , God is strongest for thee ; and Sathan , though hee dare to tempt the dearest children of God , as he did Christ himselfe ; yet he trembleth , when he seeth Christ , with his holy Spirit assisting thee , and by his merites layd hold on by a liuely faith comforting thee ; feare him not therefore , but encline thine heart vnto God , and know that this thy sicknesse , hath not fallen vpon thee by chance , or by Sathans malice : It came euen by Gods meere prouidence in loue , to correct thee here in the flesh , to call thee home vnto him , that thou perish not with them whom Sathan hath subdued , that haue not walked in the feare of the Lord , whome Gods louing corrections could not reforme . A greater mercy of God can not be obserued , then to draw a sinner out of the power and slauery of sinne and Sathan , by a gentle hand , to make him hi● owne Coheire with Iesus Christ his Sonne ; and it is the end of this his correcting thee . Repent thee therefore of thy former sinnes ; and beleeue sted fastly , that in , and through the bloud and merits of Christ , thou shalt assuredly be saued ; and so shalt thou finde that this enemie of thine , will giue ouer further to pursue thee . As touching the forgiuenesse of thy sinnes , how haynous so euer they be in quality , or how many so euer in number , they shall not be imputed vnto thee . Thou hast beene already taught , that all afflictions of whatsoeuer kinde , doe proceed , and are inflicted vpon vs for sinne ; and especially , for the neglect of hearing the word of God , and practising what it teacheth : And yet not alwayes simply for sinne , but sometimes that the glory of God may the more appeare , especially in healing the sicke : Lazarus dyed , and yet Christ said , that his sicknesse was not vnto death ; not so vnto death , but that hee knew hee could , and would raise him againe , though hee were foure dayes dead and buried . And therefore was his sicknesse and death , onely , that the glory of God might be seene , by raising of him ; and the faith of his Disciples be the more confirmed : but we must impute our sicknesses , and all other crosses , as layde vpon vs for our sinnes ; and learne by the example of good Hezekias , to turne our selues vnto God , and to mourn , not so much for our sicknesse as for our sinnes . Thou therefore that art thus afflicted , in body , and no doubt in minde also ; repayre vnto God , in liuely , faithfull , and earnest prayer , aboue all things for the pardon of thy sinnes : for , prayer ( if it be feruent ) is the most euident argument , that thou art the childe of God , and preuaileth much ; for , where true saith is , there necessarily followeth , true repentance : faith , and repentance for sinne , and offending God , are inseperable : And if thy repentance be serious , it will either produce outward teares , or inward griefe for your sinnes ; though teares be not alwayes ready , not verball prayers powerfull ; especially in a sick man , whose powres are commonly so shaken , with the force of the disease , as griefe of the heart , can hardly wrest teares from the eyes , or words from the lips : yet , with God it shall be accepted , both sufficient prayers , and preuailing teares : if thou finde such griefe in thy heart for thy sinnes , and such a desire to be reconciled vnto God in Christ , as may but moue inward , and silent sighes vnto God , who respecteth more the holy disposition of the heart , then any outward action or gesture of the body ; it shall bee sufficient : though some outward showe of faith and repentance be necessary , for the satisfaction of such as visite a sicke person , if he can but showe it by the tongue in speaking , though weakely , confessing his sinnes , lifting vp his hands , or eyes ; it may argue the inward heart wel prepared , and that hee wanteth not the spirit of God. And therefore if your sicknesse be so violent , as that you cannot showe verball tokens of the working of Gods spirit in you , whereby they that come to visite you , cannot witnesse for you , your sorrow by your outward cōfession ; It is enough that God knoweth it by your inward true sorrow of heart . It was enough that God saw that good King Hezekiah , in his sicknesse , inwardly bewayling his sinnes , though hee could not with plaine termes vocally , and with fluent words , as hee was wont ; but inwardly , to mourne , like a Doue , and to chatter like a Crane very weakely and obscurely ; yet God vnderstoode him , and accepted his weake vtterance , as a most earnest and effectuall prayer . So that , if it come to passe , that thy weakenesse become such , as thou canst not vocally and verbally pray ( as by thy sicknesse it may come to passe , though thou be in present perfect memory ) thy heart ( though neuer so faint ) may yet haue a feeling of Gods mercies ; and may shew it selfe powerfull to God , though it seeme weake vnto men : for , God is absolute in vnderstanding ; can , and doth conceiue the meaning of thy heart , farre better then in thy best strength thou canst thy selfe vnderstand it . As for thy present sick estate , thou must not be carelesse of it , but after prayer for pardō of thy sinnes , thou mayest craue restitution of thy bodily health ; if God , who can restore it , thinke it fitter for thee then death : and thou art not only not forbidden , but commaunded , to seeke the lawfull helpe of the Physician ; prouided that thou depend not so vpon the Art of the Phisician , as to exempt and neglect thy prayer to God for a blessing vpon it ; for , if God giue not a Diuine working vnto the physick ( howsoeuer it may seeme to worke ) it may helpe one part and hurt another : A cluster of Figges healed Hezekiah ; and the washing in Iordan the Leaper : yet neither the Figges , nor the water of their owne nature cured their diseases ; it was God gaue the vertue to both ; and therefore whether thine infirmitie be inward or outward , with the meanes vse prayer , that God may giue a blessing . Beware thou seeke not to the reputed cunning men and women , who are supposed to heale by their Charmes and Spels ; who if they preuaile in any cure , it is ( by the permission of God ) by the deuill . The surest remedie is , to haue thy recourse to God , and not to Baalz●b●b : as Ahaziah , who dyed the death , for running to Witches and Wizards , the limbs of the deuill : but put thy trust in the all-sufficient God alone , vsing such lawfull meanes as hee hath appointed , both for the ease of thy soule , and health of thy body ; and then recommend the issue , to him with godly patience ; committing thy will to his will. If he restore thee to thy former health , be thou thankfull to him , and let thy thankfulnes appeare , by a new and godly course of life , and true obedience . If he haue otherwise determined of thee , namely , to call thee out of this miserable mortall life , reioyce , and be glad ; for thy soule , now sicke in sin , shall suddainly receiue a new and glorious life ; thy body now oppressed with griefe , shall be at rest ; though it perish and rot in the graue , it shall rise againe , and meete the soule , and be thereunto again vnited with farre greater glory then thy hart can thinke : In the meane time , seeke or thinke of nothing , but of the things that are aboue ; and endeuour to haue thy heart , thine vnderstanding , thoughts , and affections , so qualified , and the Lampe of faith in the merits of Christ , so liuely enlightned , that thou mayest ioyfully meet the Bridegrome Christ , in soule and body , when hee shall appeare in the cloudes , in glory and maiestie , to giue euery man according to his works . Be not afraide therefore of Death ; it is but the seperation of the soule ( now , as in a prison ) from the body , which is but a carkasse full of naturall infirmities , which the soule possesseth for a little time , fraught onely with miseries , with griefe and feare ; which , being dissolued , shall bring end to all thy cares , dangers , feares , miseries and afflictions ; and bring thee to the Paradise of God , where thou shalt feele no more of these vnsauourie things of the flesh ; for , the Lord will transforme , this thy vile , base and corrupt body , and make it like vnto his most glorious body . Then shalt thou be no more subiect to sinne , or sicknesse ; no aduersity , nor anguish shall afflict thee , no enemies shall trouble thee , no slanders disgrace thee : And where thou art here mortall , subiect to all the former euils , thou shalt be there immortall : The face of God , which is the fountaine of light , shall there shine vpon thee ; and no darknesse shall ouershadow thee : all perfection of ioy , glory and gladnesse , thou shalt finde there ; and be so plentifully filled with the contemplation of the aboundance of those heauenly pleasures ; that you will or can delight in nothing , but in the beholding of the most glorious face of Iesus Christ , and onely delight in the association of that heauenly company : which ioyes , if thou truly knewest here , as thou shalt enioy them there , Thou wouldest be content , rather to endure a thousand deaths , then to be depriued of them . Prepare thy selfe therefore , with all diuine furniture ; with faith , hope , loue , and all other holy and heauenly affections ; to goe the way of all flesh . Lay willingly downe thy carnall part in the graue , to become dust , whereof it was made , and commend thy soule into the hands of God that gaue it , and of Iesus Christ who redeemed it : And according to the counsell , that God gaue to Hezekiah , set thy house in order . And aboue this thy corpora●l habitation , set thy soule in order ; and as much as in thee lyeth , haue peace with all men : Depart in the loue , of , and to thine enemies . And , as farre as the possibilitie of thy earthlie substance , will extend ; owe nothing to any man , when thou departest hence , but loue : and thinke not much , neither let it grieue or trouble thy minde , to leaue thy worldly wealth , which was but lent thee ; thy father , mother , wife , children , lands , possessions , siluer , gold , and the things that haue beene , or are , most deare vnto thee ; to hasten to this heauenlie habitation ; where eternall glorie shall bee thy wealth , the eternall God thy Father , Iesus Christ thy brother , all the Saints and Angels , and all the holie and most glorious heauenlie companie , shall bee far more comfortable vnto thee , then all the former , who were both mortall and inconstant : And in steede of the base and vncertaine possessions in the earth , thou shalt possesse a Kingdome , for euer : In steede of thy gold and siluer , and thy most precious Iewels , thou here , for a moment enioyest ; thou shalt enhabite a Citie , whose walls are gold , garnished with all maner of precious stones , farre excelling the rarest and richest that euer the earth yeilded ; whose beauty , and excellencie , the tongue of man , no not of an Angell , can truly expresse , to our apprehension ; But shadowed out vnto vs vnder these most precious ornaments , incomprehensible . Should any carnall consideration therfore hinder thee , from a willing minde , to change this thy mortall and miserable life ( as short , as euill ) for a life so glorious and permanent ? The longer thou continuest here , the more cause thou hast to desire to be dissolued ; for that thou here doest augment daily thy sinnes , and euery day brings new griefe . Prepare thy selfe therefore without delay ; make thee readie , that when GOD shall call thee , thou mayest be willing to goe : And for thy better preparation , vse prayer often , in a liuely faith ; and if thine infirmitie will permit thee , vse this prayer following , or any other godly prayer , with holy meditation , to season thy soule through the holy Ghost , commending thy spirit vnto God in Iesus Christ. A Prayer to be often said of a sicke man or woman . O Lord my GOD , and my most louing and mercifull Father , in thy beloued Sonne Iesus Christ ; I , thy most vnworthy creature , heauie laden , with the burthen of my manifold and grieuous sinnes ; much oppressed , with the infirmity and sicknesse which thou hast iustly inflicted vpon my corrupt and weake body ; doe humbly pray thee to pardon my sinnes , and giue me patience to beare this thy gentle correction ; in which I doe heartily submit my selfe vnto thy heauenly will ; whether it be thy pleasure , to permit me yet a little while , to enioy the health of my body , to serue thee ; or to take my soule out of the lothsome prison of my sinfull carkasse into thine owne hands ; where I know it shall be safe , and not perish : And therefore Lord giue me a godly contented minde , to suffer my body , to returne vnto the earth , from whence it was taken , there to rest vntill it shall please thee to raise it againe , at the last resurrection , and to make it , of a mortall , an immortall ; and of a corruptible , to make it a perfectly glorious body . In the meane time , O Lord , I doe beseech thee , to fortifie and strengthen my soule , against all tentations , that I may be able to resist , whatsoeuer ▪ assaults of the deuill , and his Ministers . As for mine owne power , alas it is euen weakenes it selfe , but my hope and strength is of thee . I can alledge nothing , neither canst thou finde any thing in mee either woorthie or acceptable , whereby I might haue hope , either to haue my sinnes forgiuen me , or to be released , or eased of my sicknesse ; or to be restored to my former health or strength : yet I haue hope ( O Lord ) that thou in mercie wilt pardon my sinnes , in the merites of my Redeemer , and that for his sake thou wilt either restore me to health , or speedily to end this my grieuous infirmity ; which , if for the grieuousnesse of my sinnes , thou thinke sit to lay yet more heauily vpon me , strengthen me so much the more with perfect faith and godly patience , that I may beare it ; that the apprehension of death , which is something terrible to flesh and bloud , daunt me not : But that I may rest assured , that thou thus rebukest mee not in thine anger , nor that thou chastisest me in thy heauie displeasure , but rather of thy loue which is better vnto me then life . O Father , what shall I render vnto thee , for all thy benefits ? for they haue bin infinite towards me : And euen this thy fatherly correction I acknowledge not the least ; for hereby Lord , I finde thy gracious purpose to be , to reclayme me from my wonted sinnes , which without thy mercy , cannot but procure , not the death of my body only , but of my soule also ; so dearely redeemed , by the bloud of thy dearest Son. O strengthen Lord , strengthen my faith , that I may now at the last , take such firme & assured holde of the merites of Iesus Christ , that all my sinnes and vngodly deseruings , may be couered , and that his righteousnesse , may be imputed vnto me . I doe confesse , O Lord , to my shame and griefe , that before thou diddest correct me , I went awry ; I followed too much the desires of my corrupt hart : But now Lord , I doe heartily repent me , that euer I offended thee : but , if it be thy gracious good wil and pleasure , and if in thy wisdome thou thinke it fit , to restore mee to my former health , which I humbly leaue vnto thee ; I shall endeuour by thy grace , to walke more warily , and shunne the enticements that haue seduced me ; and the allurements of Sathan , that haue deceiued mee . But , if thou haue determined , this my sicknesse , to be my last and finall trouble , I shall most heartily embrace it , with a longing expectation , for the time of my dissolution : And when the time commeth , accept it , with a ioyfull and glad heart , and that I may be the more truly and readily prepared , at the instant of the departure of my soule from my body ; wash me throughly , and make me cleane , that I may appeare before thee , in the immaculate roabes of Christs righteousnes ; and not in mine owne polluted garments of corruption : That I may heare that most sweet and comfortable voyce of my Redeemer ; Come thou blessed of my Father , enter into , and possesse the ioyes prepared for thee , from the beginning of the world : which grant gracious Lord God , for Iesus Christes sake , to whom with thee and the holie Ghost , be all honor , praise , and glory , for euer . O Lord encrease , and euermore and more strengthen my faith , and fill my heart with vnfained godly desire , to be speedily dissolued , that I may liue with thee in heauen . Amen . A Prayer to be said for a sicke man or woman , of faithfull friends that come to visite him , or her . LOrd God Almighty , and Father of incomprehensible mercy , we here assembled , before thy Maiestie , in the name of thy most beloued Son Iesus Christ , are bold to present our humble petitions vnto thee , in the behalfe of this sicke person , lying heere visited with sicknes , which thou mightest ▪ iustly haue laide , and inflicted vpon any of vs , as great sinners ; and haue spared him ( or her : ) but such hath been thy mercy , hetherunto towards vs , as to afford vs health , expecting the time , wherein we cannot auoyde , but must taste of the same cup. We acknowledge Lord that thou neuer sendest this , or any other crosse or affliction , to any , no not to such as thou louest best ▪ but the end therof ( though bitter for the time , to flesh and bloud ) is happinesse ; yet doest thou iustly whatsoeuer thou doest : and we acknowledge that sinne is the cause , of all thy fatherly visitations . And forasmuch as it cannot bee , but that this sicke party , is oppressed in the weakenes of his body , by the strong tentations of that common enemie Sathan , who endeuoureth so to lay his sinnes to his charge ( whereof no man is free ) that if it were possible , he might so farre feare him with thy seuere Iustice for the same , as that he might despaire of thy mercies , and consequently of his owne saluation . Wherefore , wee thy weake seruants here assembled , doe humbly and hartily pray thee , to abandon and abolish that infernall Serpent , that his false suggestions , creepe not into the heart of this sicke party , but arme him ( or her ) so with a liuely faith , that thy holy Spirit may so possesse his soule , that the enemie may finde no place for his tentations : Besprinkle his heart so , with the meritorious bloud of thy Sonne , that the deuill , seeing and obseruing a stronger then himselfe , to possesse the house of his soule , he may be enforced to flie , and no further to pursue him . Cause Lord that some tokens , may appeare in this sick person , that his soule and conscience are quieted by the presence of the holy Ghost , in him , whereby we thy most humble suppliants , may receiue some comfort , in the fruit of our prayers for him . And , as touching his sicknes , we submit our desires to thine owne will ; yet , if thy good pleasure be so , as to restore him to the former health which wee in his behalfe entreate thee ; to the end that hee and we may glorifie thee , for thy great mercie in healing him ; and that he by this thy fatherly correction , may learne to liue the residue of the time that he shall here enioy , in new and more perfect obedience : But , if otherwise thou be pleased to dispose of him , namely , to take him out of this mortall-life ; giue him wee humbly pray thee , an vnderstanding heart , to know , and to consider his mortality , and the glory to come ; a sound minde , perfect memory , with a feeling faith , patience and obedience ; that without feare , with cheerefull alacrity , hee may surrender his soule vnto thee . Receiue it good Father , as the soule of an Elect Saint , and send his body ( which must rest and remaine in the earth vntill the generall rising againe of the dead ) a most ioyfull resurrection , that he may then enioy the full perfection of glory with thee , both in soule and body , which we humbly pray thee , ( in the name of Iesus Christ ) graciously to graunt ; and that it would please thee to come quickly and finish the worke , which thou hast begun and determined for him . And graunt that we may all , in all humblenesse , faith , constancie and obedience , wayte when thy pleasure shall be to visite any of vs , with thy finall fatherly visitation . O Lord encrease his , ours , and the faith of all that belong vnto thee ; that wee all may looke , and long for the time of our dissolution , with patience , in assurance in the end , to liue eternally with thee , through Christ our Lord and Sauiour , Amen . For such as are oppressed with pouerty and want : not impertinent for the rich to read and consider . POuertie , and want of things necessary , for the maintenance of this present life , is not the least affliction that can fall vpon man : And that lighteth many times , as well vpon the knowne poore , as vpon them that thinke themselues rich ; for riches , and pouerty , haue wings ; for as the poore man , hauing his wings clipt , that he cannot mount , or soare to the pitch of other men : So the rich are often , so deplumed , as they fall into the poore estate of meanest men ; and therefore , as the rich may fall , so the poore may rise : Let neither then the rich presume , nor the poore despaire : for the Almighty God , that gouerneth all things , hath two hands ; with the one hee doth cast downe the proud , and with the other he exalts the humble : In the rich is required thankfulnesse , and obedience ; In the poore , lowlinesse and patience ; and in both , godly diligence and faithfull prayer : otherwise , the rich cannot prosper , nor the poore be relieued . If the rich man fall into pouerty , it is his blemish ; if a poore man become rich , it is his glory : yet , let not him that riseth , disdaine him that falleth ; for both are from the Lord. To fall , there are manie meanes in a man himselfe , but to rise , being fallen , is not in man ; and therefore the meanes both of mens risings and fallings , are duly to be considered : art thou fallen from riches to pouertie ? examine thy life & conuersation : art thou risen from pouerty to riches ? consider well in thine owne heart , whether by right or wrong . Many may prosper and wax rich by diligence ( in a lawfull calling ) & many become poore through idlenesse : many are borne rich , and dye poore ; and many borne poore , waxe rich : when the rich become poore , it may be either in Gods iustice , or in his mercy : for , if the rich become proud , & presume vpon their wealth ; despising the poore ; it is iust with God , to take that from him , that he abuseth ; yet , also in mercie , to humble him : for there is not a more preuailing means , to make a man know himselfe , then pouerty ; And there is not a more acceptable thing to God , then a man to abase himselfe in his sight : nor a thing more offensiue , then a man to exalt himselfe , by reason of the greatnes of his wealth ; which he arrogateth to himselfe , as if it were his owne , when in deede it is but lent him : And therefore God often times takes it from one , and giues it to others : And in steed of his wealth , giues him want ; that hee may know , that it is neither in the wisedome , nor by the diligence of man , either to get or to retaine his wealth gotten , without the meere mercie and blessing of God. But , where true faith in God is , ioyned with godly care and diligence , in a lawfull calling , there wanteth not prayer ; And where faith and faithfull prayers are , there is true prosperity : And to that man , a little meanes sufficeth to sustaine his estate , and to nourish his life : for , A small thing that the righteous hath , is better then the great riches of the wicked . Therefore in thy case of pouerty and want , thou must consider , and duly examine , the cause , whereby thou art become poore , and to be in this miserable estate ; whether by thine owne idlenesse , corruption of thy life , in wasting either thy patrimonie receiued from thy Parents , or thy riotous expending of that thou hast lawfully gotten by thine owne industry . To receiue meanes , for which thou neuer trauailedst ( as many doe from carefull Parents and friends ) or to get by thine owne labours , and to consume it wastfully in euill company keeping , by gaming & ryot , is worse then Idlenes it selfe , which yet in him selfe is a capitall sin ; one of those , for which Sodom , Gomorah , &c. were burned to ashes : for Idlenesse was in that Citie ; as it is , wheresoeuer it raigneth , the cause of many other sinnes ; as of luxurie , drunkennesse , whoredome , and all other most monstrous , and most abhominable vices : yet doe all these commonly accompany wealth , easily gotten : As when a man finds he hath meanes comming daily in , lightly without labour , hee measures it not by the vncertainty , of the continuance , as appeareth , by his wanton and needlesse expence , but by a vaine hope it will last euer . But , if thou become poore , and thus cast downe , by the louing hand of God , to call thee from thy sinnes ; as by losse of goods , by sicknesse , fire , shipwracke , or the like ineuitable crosses ; Thou mayest account them fatherly corrections , and mayest rather reioyce in , then to repine at them ; for he inflicts this want ( of thy former fulnes ) as Physick to purge thy corrupt heart , of thy carnall delights , and from abusing of thy liberty as thou hast done , which bred in thee security ; and security sin , and forgetfulnesse of thy dutie to God : as in that rich glutton in the Gospel , who hauing plentie of all things delightfull to his carnall part , became so delicious , as he fared daintily euery day , richly roabed in fine linnen , and yet so hard hearted , as although he saw poore miserable Lazarus , hungrie and naked , lye at his gate full of sores , crying for some crummes of the broken meate that fell from his Table , had yet no remorce or commiseration on the lamentable estate of that poore man , who was more refreshed by the rich mans dogges , licking away the filth of his sores , then by any comfort receiued from the glutton , or his gluttonous feasts . There was great difference betweene this rich man , and this miserable begger : The one was had in greatest reuerence , admired and honored for his wealth ; the other held in great contempt , generally despised , by reason of his basenesse and pouertie : But neither did the rich man continue long in his pomp , nor the poore in his penurie : Both died , and both caried to their places appointed by God ; the rich man to hell , the begger into Paradise : the first to perpetuall torments , the other to a most blessed and glorious Being . Consider this duly with thy selfe therefore , thou , that complainest of pouertie , and want : whether wouldest thou enioy here the pleasures of this life ( for a season ) with this man , wealthie and glorious , and in fine to haue his reward ; or to endure a little want , pouertie , and worldlie basenesse , for a little time , and be with Lazarus pertaker of eternall glorie ? I know , if thou wisely consider both , thou wilt not onely not grudge nor repine at thy poore estate , but wilt rather be thankfull vnto God , that he so louingly dealeth with thee , in keeping thee from the meanes to make thee proud , to forget thy selfe and him : As I thinke , thou canst not be ignorant , that riches , health , and earthly happinesse , commonly carie men , not hauing faith and the feare of God , into many noysome lusts , and vngodly and wanton desires : And that pouertie and want , sicknesse and other like crosses , are the good & gracious means , that God vseth , to with-hold his dearest children from running astray ; although it cannot be denied also , but that a faithlesse poore man may haue his heart infected , and poysoned , with as haynous sinnes as the rich : for it is not wealth that alwayes makes a wicked man , though it be a great temptation and prouocation to many and grieuous sinnes : It is not the money but the minde , wherein the error lies ; and it is not pouertie , of it selfe , or anie other crosse that maketh an euill man good ; but it is a meanes which God in his wisedome vseth to preuent the danger , that wealth often worketh : A knife in a childes hand hurteth not , but he is a silly Father , and she a simple Nurse , that will not tak● it from the childe , for feare of the hurt it might do the childe . So riches of themselues hurt not , but the abuse of them , may peruert the reputed owner ; for no man is the true owner of the wealth he possesseth ; hee is but a disposer of it , and it is the well vsing or abusing of it , that draweth vpon the Steward , a blessing , or a curse . If thou that art become poore , and doest acknowledge it iustly layde vpon thee , it is the entrance into assurance , that God hath layde it vpon thee in mercie ; if in mercie then , no doubt but in loue : be assured , that thy pouerty is better for thee then riches , for hee knoweth better then thou what is best for thee ; Take it therefore with patience ; in faith , and embrace it so much the more , by how much thou mayest assure thy selfe , it is a token of the loue and fauour of God towards thee , to humble thee , and to make thee so much the more like vnto thy Redeemer , who became poore , to make thee rich ; hee abased himselfe , to bring thee to honour ; hee was here in worldly want , to furnish thee with all spirituall aboundance ; he hath chosen the poore of the world , to make them rich in God ; hee keepeth his owne dearest children lowe here , that he may exalt them hereafter : for , it is not possible that any man shall liue here in pompe and pleasure , and all earnall delights , and yet assure himselfe , of the glory to come , prepared onely for his Elect Saints that suffer heere . And if Christ our Master and Redeemer , suffered heere pouerty , ignominie , rebuke and shame , before he in his humane nature ascended into glory ; shall any man perswade himselfe that hee shall attaine the glory to come , by a delicate , loose , carnally delightfull , and worldly glorious estate here ? How then are many carnally minded men deceiued , that measure the loue and fauour of God , and his displeasure towards men , according to their worldly prosperity and aduersity ? censuring Gods dearest children seasoned with any kind of affliction , to be the very out-casts of the world , forsaken of God ; and the rich , wealthy and glorious in the world , to be his choyse darlings and fauourites ; then which , nothing is more contrary ▪ although their estates , in deede ( seene with a carnall eye , and iudged by outward appearance ) may be censured as they seeme , but not as they are in deede : for , the outward most glorious , are not commonly gracious within ( though they may be ) neither are the outward poore , commonly inwardly and spiritually rich : But the godly & faithfull poore man , were his case as hard , as was that of poore Lazarus ; yet is he the beloued of God , who iudgeth not as man doth , partially , by the outward show , but according to equity : He doth not iustifie the poore , before the rich ; if the Rich be rich in grace , and the poore a wicked man ; God , in deede , by promise regardeth the poore , and careth for them ; namely , for such , as in a liuely faith depend vpon his prouidence ; liuing iustly , and in an holy diligence in his lawfull calling . If thou thus behauest thy selfe in thy pouerty , the promise of God , is a promise made euen to thee , that hee will neuer faile thee , nor forsake thee . Thou mayst then safely cast thy care vpon him , for he will take care of thee . Thou shalt not want foode and rayment ; and hauing that , content thee with it , it is a plentifull portion : for what more hath he , that hath his Table spread with diuers dishes , and sundry varieties ; but onely feedeth his body with fewe ? And hee that hath diuers and sundry sutes and sorts of garments , one sute sufficeth to couer him at once . If then thou bee fed and cloathed , giue the glory to God that giues it . It may be thou wilt say thou hast a great charge , wife and children to maintaine ; a great burthen vnto thee , who require greater supply , then thou by thy best industrie canst prouide for them ; Thou must allow and allot vnto thy selfe and them , according to thy meanes ; Thou mayst not feede or cloath thee or them , as peraduenture thine and their haughty hearts may require ; But feede them moderately , and cloathe them modestly : for in the superfluity of these two necessaries , many haue not onely exceeded , and vndone themselues , but haue turned thereby , many times the blessings of God into wantonnesse ; And so in steede of the continuance of Gods blessings , they haue caused him to punish them with pouerty , and want : As who so obserueth , cannot but see infinite numbers , that haue receiued great portions and patrimonies from their Parents and friends , that through the excesse of these , together with their lewde , lasciuious , and wicked liues , haue drawne vpon them , such a heauie weight of pouerty and want , as they haue either beene depriued of their libertie , for the debt they ranne into to maintaine their vanities ; or haue beene enforced to begge their bread , and ( like the prodigall Sonne ) haue beene constrayned , through commaunding hunger , to eate the scraps , that they before scorned , to touch with their fingers ; and that in a iust recompence of their former nicenesse and vanities ; who yet , if this gentle correction may reclaime them , and cause them to reforme their wicked liues , to seek after God , through a liuely faith and faithfull prayer ; may be receiued into the fauour of God , who is ready to receiue a sinner repenting , be he neuer so poore , neuer so base , neuer so loathsome in the eyes of men ; as were Lazarus and the lost Sonne . As thou therefore art grieued vnder the burthen of thy miserable and poore estate , so grieue aboue it , that thou hast offended God , who correcteth thee for thy sinnes : Crye for pardon , pray for spirituall graces , seeke the Kingdome of God , and the righteousnesse thereof , haue a liuely faith , repent and be patient , vse the meanes , hearing and reading of the word of God , practise abstinence , from the fulfilling of thy corrupt will ; which thou canst not obtaine , but by repentance , and that repentance cannot be but by faithfull prayer , which will produce perfect patience , wherein if thou wayte the Lords leasure , for the time , and his pleasure for the meanes , assure thy selfe , thou shalt be competently and timely relieued ; for he hath promised , neuer to faile those , that faithfully● call vpon him , and truly obay him : And he is most faithfull to performe what hee hath promised . As for his power to doe it , thou needest not doubt , for his power is so absolute , that he is able ; and his loue to his , such , as he can and will so augment thy least portion , that a little oyle in thy Cruse , and a small quantity of meale in thy vessell , shall not diminish , vntill more supply come . And as for the feeding of thy chargeable Family , he can doe it with the smallest showe of meanes : he had but seauen loaues and a few fishes , and yet with that little in showe and quantity , hee replenished foure thousand men , besides women and little children . And with fiue loaues and two fishes , he fed fiue thousand , and that , that remained when all were satisfied , was more meat then , in show , then was ●efore they began to eate . And can he not feede thee , and thine , if thou be faithfull ; seeme thy store neuer so small ? nothing shall hinder in but sinne , infidelity , and impatience : If thou beleeue faithfully , pray feruently , and wayte patiently , he will doe it . Though it may seome vnto thee , that they store doth not onely not encrease , by prayer , but diminish by spending ; yet beleeue in him that made all things , and yet maketh things to supply his childrens wants . And although hee doe not with thee and thine , as he did for the children of Israell , who , trauailing forty yeares in the Wildernesse , he so preserued their garments , and euen the shooes on their feete , that they decayed not ; yet if thou distrust not his power and prouidence ; as the one decayes , hee will supply it with other . Thou wilt peraduenture say , that these were the extraordinarie workes of God , his miracles of olde , and no such things are seene in our dayes : It is true , why are they not seene ? onely because wee want liuely faith ; our hearts are dull in beleeuing , the eyes of our vnderstandings are darkened , and cast to the earth , we looke not so into the power , nor so beleeue the promises of the Almightie , as hee hath made them in his meere loue towards vs. Wee cannot glorifie God , more then to trust his word , and nothing dishonoreth him more , then to thinke that he either cannot , or will not performe what he hath promised : But wee may not thinke , that we shall haue any thing only for the asking ( for , wee cannot so presume vpon an ordinarie friend ) but before wee presume to aske the supply of corporall things , we must be well furnished with spirituall graces , which must first and before all things , be sought for at the hands of God : for , he and none but hee can giue them . It is the righteousnes of that Kingdome which wee are commaunded , aboue all things to seeke . And hauing obtained this , wee may assure vs , that all inferiour and carnall things shall bee administred vnto vs : And although carnall men thinke , that GOD worketh not myracles now , in prouiding for , & preseruing his children , as in the first ages ; which in deede is a great derogation of the good will , the power , and prouidence of God ; as if he were lesse louing , or lesse able , or of lesse vnderstanding , then he was in our Fathers dayes to helpe his children : he is Alpha and Omega . As hee was yesterday , he is to day , and will continue the same for euer : and therefore , if faith faile thee not , if thou refraine from euill and doe good ; if thou seeke helpe at the hands of God in whatsoeuer danger , supply is whatsoeuer necessitie , and comfort and ease in whatsoeuer crosse or misery , rather then God will denie that which he knoweth most necessary for thee , he will worke beyond the ordinary course to help thee : beleeue in him , serue him , call vpon him , wauer not , be constant , faint not , and thou shalt see assuredly the saluation of the Lord. A Prayer to be vsed of such as are oppressed with necessity and want of things necessarie . O Lord my GOD , who hast bin euermore , mercifull , louing , and a ready helping Father , to all those that haue serued thee with a pure , and called vpon thee with a faithfull heart ; and a patient God , euen to greatest sinners , among whom and aboue others , I acknowledge my selfe to haue deserued the least mercie at thy hands , by reason that I haue not only too much neglected my duty in seruing thee , but haue ( in steed thereof ) too much yeelded my selfe to many vnprofitable & forbidden wayes ; and I know and acknowledge , that thou dost most iustly correct me for my sinnes : and I thanke thee gracious Father , that thou hast remembred me ; for before I felt thy fatherly rod of pouerty , and want , I went astray ; but now Lord , I desire to turne me to the keeping of thy commaundements . As long as I prospered in the world , the vanities of my minde estranged my heart from thee ; and , if I should haue still enioyed what my sinfull heart defired , I should still haue gone astray : But now Lord , I am vnfainedly sorie from my heart , that I haue so long followed mine owne corrupt will , and in spending so many dayes and yeares in vanities . Lord I now returne vnto thee ; receiue me ( though as the prodigall Sonne ) who haue sinned against heauen and against thee , and doe acknowledge my selfe vnworthy to be called thy Sonne : I am worthily become poore , in misery and want ; and know not to whom to repaire for succour , being despised of men , and scorned of mine acquaintance ; by reason of my pouerty ; which I doe confesse , hath not befallen me by chance ; it is by mine owne wretched deseruings , which thou hast obserued , and now in loue , by this thy fatherly correcting mee , put me in minde to consider what I haue beene : and I doe confesse , that I haue beene vnseruiceable vnto thee , and vnprofitable to my selfe and others : Therfore dost thou iustly in punishing me : and yet thou dealest louingly in correcting me ; & I embrace ▪ this fatherly chastisement of thine , as an argument that thou wouldest preuent , a more seuere iudgement , incident to those that run on in their disobedience . Lord , thou hast iustly depriued mee , of the superfluous things of this world ; which , though I cannot but confesse they were deare vnto me , yet not so deare as dan●geros ; for I now finde , that howsoeuer sweet they seemed vnto my carnall minde ; they bred in my heart many fearefull sinnes , which now I feele as pricks in my soule ; and thy correction seemeth to encrease my feare , seeing and feeling it in my minde ( as it is corrupt ) heauie , and burthensome : but when I doe consider it , as it is , in thy purpose , I finde it to be an ease vnto mine inward part , through thine owne gift of faith , in beleeuing it to proceed of thy meere loue ; and of patience to beare it , knowing it to be a most wholsome medicine to cure mee of my disease of sinne , which in it selfe is mortall . Howsoeuer , I haue deserued to be more seuerely punished , & to be brought to a more miserable and poore estate then yet I am ; yet Lord remember thy mercies , and the merites of Iesus Christ thy Sonne ; and for his sake lay it not ouer heauily vpon mee : Leaue mee not altogether destitute of things necessarie for my competent reliefe here : but , as thou hast iust cause , fatherly to correct me ; So , yet graciously protect me , & preserue me from too great miserie ; though I deserue not thy mercie , yet I haue a meritorious Mediatour with thee , for whose sake thou mayest be pleased to mitigate my hard and miserable estate , and to giue me patience to vndergoe it , with competent foode and rayment , and contentment therewith . And defend me Lord , from the iniuries that vsually thy poore children are enforced here to endure : In thee I trust O Lord , whose prouidence I hold my chiefest portion ; for of thee commeth my saluation , my safety , and sufficiencie . Thou diddest create me ( Lord ) and madest mee a liuing creature ; who cannot subsist or continue without such ordinarie meanes , as thou hast ordained for humane sustentation , which thou affordest vnto the most brute beasts , that call not vpon thee : how much more vnto them that faithfully aske it of thee ? I come vnto thee most mercifull Father in Iesus Christ ; who , as thou hast , made all things , and possessest all things : so thou giuest and disposest all things ; to euery man a portion , according as thou thinkest most fit for euery man : And therefore forasmuch as thou seest pouerty a fitter portion then riches ; and want then wealth ; I accept it with hearty thankfulnes , knowing that thou art able to relieue me , as well with little as with much ; And though my portion bee small ; thou hast promised to nourish me , and to sustaine me : Thou refreshest the thirsty soules , and fillest the hungry with good things , and by promise , nothing wanteth to them that ●eare thee . The meanest of thy creatures which thou hast ordained for the vse of man , and the least portion thereof , blessed by thee , cannot but bee sufficient , be it but pulse with Daniel and his fellowes , yea the meanest dyet , shall so fructifie to the reliefe of my weake body , as I , in faith feeding vpon the same , shall liue thereby ; and when thou wilt , thou canst encrease my portion , as thou diddest the oyle and meale of Eliahs Hostice . Also consider Lord , that pouerty and want , not affording for the time , competency to supply our great necessity , enforceth to borrow ; and mens harts are hard , and Creditours cruell ; Let me neuer fall into their hands , but as thou diddest send a preuailing guest vnto the widow of Sarepta ( Eliah ) by whom ( through thy power and prouidence ) her little oyle and meale ( euen wholy consumed ) was so encreased , as she had sufficient , not onely for the reliefe of her and her family , but to pay her debts with the rest . This was thy doing O Lord ! And thou art still the same God , who in my greatest necessity canst raise meanes , either by the help of man , whom thou somtimes appointest to relieue thy distressed ones , or by blessing my lawfull labours and endeuours : If they all faile , thou hast infinite other meanes , reserued onely in thine owne wisedome , to helpe in most neede : If thou couldest send that raueuous fowle , to feede Eliah in his hunger , much more canst thou afford ordinary meanes to relieue me , and to enable me to pay all men their due ; a duty required of thee : and I cannot performe it but by thee ; into whose hands I had rather fall , then into the hands of cruell and mercilesse men . I am vnder thine hand , O Lord , support me with thy grace ; strengthen my faith that I faint not , that being in thy prouidence relieued , I may ( as I truly doe ascribe vnto thee , whatsoeuer comfortable supply I shall enioy at thy hands ) humbly recommending my selfe , and mine estate vnto thy blessing , in the name of Iesus Christ : to whom with thee and the holy Ghost , be all honour , praise and thankes for euermore , Amen . Lord encrease my faith . A short Prayer to bee said of him , that is in pouertie and want . O Eternall God , most mercifull and louing Father in Iesus Christ , thou hast created me of the dust of the earth , and hetherunto sustained my earthly body by earthly meanes ; which I acknowledge to proceede of thy goodnesse onely , and of thy meere blessing ; without the which nothing can succeed comfortably vnto me ; but through thy blessing , the weakest means shall bee sufficient to sustaine me ; and for all thy mercies , thou requirest onely in mee a liuely faith in thee , prayer vnto thee , and patient wayting on thee : So , though my portion be h●re pouertie , yet as long as thou art pleased to showe thy selfe a louing father towards me , I shall be releeued , nourrished , protected and preserued , in my greatest want of the necessaries , required for the sustentation of this short momentanie , miserable and mortall life : Lord , I beleeue thy promises made vnto all beleeuers , that in their greatest necessities , Thou wilt neuer faile them , nor forsake them : Lord I beleeue , confirme my beleefe ; make mee strong in faith , that I may serue thee faithfully and pray vnto thee feruently ; that so I may vndergoe my troubles , and wayte thy gracious pleasure patiently , to be supplyed in what I want ( timely ) knowing ▪ that thou art a God that shewest mercie ; and yet as a louing father thou correctest thine owne deerest children , to retaine them in obedience ; thou hast corrected me , I feele thy rod , thy rod of loue , not of thy heauy displeasure and wrath ; for , if thou shouldest deale with mee , and punish mee according to my merite , I could expect no mercy . I haue of sended thee , I haue sinned against thee , and doe acknowledge , that pouertie and want ( though heauy ▪ and burthensome ▪ vnto flesh and blood ) cannot be a sufficient punishment for my euill deseruings ; and were it not that thy mercies doe farre exceede thy souerity , I had not onely more deepely beene afflicted , but had perished long agone . O Lord , I acknowledge this thy correction iust and gentle ; yet consider Lord that I am weake to beare it , and therefore I humbly praye thee to support mee with thy hand , that I fall not altogether , and furnish mee with thy grace , that I fainte not . I see no humane helpe O Lord , whereon to depend or hope ; there is none to succour mee but thou , whome I haue offended : and how dare I come boldy to begge of thee , whose many and infinite blessings I haue so much and often abused ? If therefore I should come in myne owne name , thou mayst iustly turne thee from me ; O happy am I that I haue one with thee in whose name I may come and bee receiued : I may pray and be heard , I may aske and receiue what I want : heare him O Lord , for me and in my behalfe ; he is my Mediator , and whome thou so dearely louest , as thou hast promised to deny mee nothing for which he asketh of thee for me : and who is not ignorant of this worlds miseries ? hee was Patient in suffering as a man , and now though exalted to the Throne of glorie , he despiseth not those that suffer here as hee suffered ; therefore Lord , for his merits sake heare me , mitigate my miserie , supply my necessities , raise mee out of the 〈…〉 worlds disgrac● , 〈◊〉 out of the 〈◊〉 of miserie wherein I sticke ●●st . Lord , confirme my faith in thee , open the eyes of my dull apprehension of thy power and prouidence ; showe me the well of liuely releefe , as thou didst the spring of releeuing water to miserable Hagar ; that I may be refreshed with the Cuppe of thy saluation , and may rightly vse such meanes for my releefe , as in thy wisedome thou shalt raise vp and prouide for mee : and giue mee grace that I abuse not thy guifts , but to vse them to thy glory ; so shall they bee to my comfort . Giue a blessing to all my labours and godly endeauours ; and that in the feare of thy great name , I may liue in perfect obedience ; that prospering , I may praise thee , and in my hardest estate , be patient ; recommending my selfe and it , to thy gratious and fatherly prouidence , vnto the end . Amen . O Lord increase my faith . Generall counsell and comfort , for men imprisoned . IMprisonment is the depriuation of humane libertie , and befalleth vpon men commonly that haue before abused their freedome : for , it is the nature of humane frailtie , to runne and ra●●ge after pleasures and carnall delights , hauing the raines of the bridle of libertie loose , nothing to curbe it ; It attempteth many vnlawfull actions against the lawes of God ▪ and men , to fulfill corrupt desires , and licencious appetites ; Therefore doth God ( as a louing father ) curbe the bit of their corrupt wills , to keepe them in obedience ; finding no other meanes auailable , to make them to knowe themselues : though hee is able to take away the strength and vse of all their sinning parts , and to make them vnable to followe or performe their impious inclinations : but he dealeth more fauourably with men , then they can deserue , by their restraint . A father , louing his vngodly and disobedient child ; if he cannot otherwise tame and reforme him by counsell and gentle corrections , but that he wil still run into forbidden wayes , & dangerous and vngodly courses , he findeth at the last , no other preuailing remedie , but to take him , & fetter him , restraining him by force from his impious course of life , yet in loue : So doth our louing and heauenly father , after tryall of such as he loueth , by counsell , by instruction and holy documents out of his word , & many times by gentle corrections & fatherly chastisements ; which not preuailing to their reformation , hee vseth this restraining meanes , he depriueth them of their libertie , by imprisonment ; from whence , they cannot at their pleasures runne out , after their former vngodly delights and accustomed vanities ; onely to learne them to liue within the more compasse of obedience ; and to bring their corrupt mindes ; wills and affections , into some better order : and when hee hath sufficiently tryed them , he lets them goe free . And therefore consider , whosoeuer thou art , that art thus restrained , that thou maist haue ( if thou be any way inclined to feare and serue God ) farre more time and libertie to performe many godly duties , more and more , freely in this place of restraint , then when thou hadst thy libertie : there thou maist ruminate and examine thy selfe of the abuses of thy former freedome , wherein thou didst many wayes offend God and transgresse the Lawes of thy Soueraigne ; which in this place thou canst not so freely doe : but rather thou maist here meditate of better things , howsoeuer thy desire may bee corrupt by nature , and haue a longing desire to be at libertie , to fulfill thy former delights , as the Children of Israell longed and looked back to the Onyons , gowrdes , flesh-pots of Egypt , being freed from greater captiuity then thou indurest here . The least restraint that a naturall man hath ( that loues the delights of the world , and his fleshly pleasures ) is as death , to be preuented of them : If he haue but the Go●te , or any other impediment of any part of his body , which disableth him to follow or performe his former vanities ; he longeth to bee eased , that hee may renewe his sinnes , by accompanying his former associates in the delights wherein they mutually were wont to spende pretious time , in the large and delightsome field of this world where are as many occasions , tentations , allurements & prouocations , to miscary the thoughts , as the Eye can see , the Eare heare , or any of the Sences obserue ; all tending ( in carnally minded men ) to the offending of God : and if a man haue not the speciall gift of sobrietie , continence & tēperance ; the libertie and freedome of this deceiuing world , & the corrupt inclinations of the flesh , cannot but seduce him , though hee bee in part of some good inclination ; yet here hee shall finde a secret Satan , & his publick prompters to miscary him ▪ Thou therefore that art thus restrained and limited within the walles , beyond which thou canst not goe ; thy minde is yet at libertie , if it be seasoned with vertue , faith , in and obedience to God ; thou maist send forth thy prayers which are not lockt in , which cannot but returne with greater comfort then thou didst enioy when thou wert at large . But if it be tainted and infected with vnholy thoughts and desires , though they raunge abroade to Tauernes , Theaters , and other prophane places , where thy heart directeth them , they returne no good , but euill vnto thee : and if thou finde thy selfe still inclinable to vanities ; here thou maist learne ( according to the condition of some of thy fellowe-prisoners ) to be more vaine : but abandon their societie , and seeke the company of , and conuerse with them of thy fellowes that feare God , for it cannot be that a prison which should bee as a schoole of vertue ( though too much fraught with many vicious ) should be altogether destitute of some , fearing God , and of whom thou maist either learne good , or to whom thou maist doe good . It is lamentable to see , and grieuous to consider , that the Prison being a place intended for correction of men offending God and the Lawes of men , should not onely not be bettered by their restraint , but are many times founde to be worse conditioned at their comming out , then before they were committed ; which doth argue them so impious as they feare not God , nor reuerence man : they haue no feeling of their sinnes which caused their restraint ; but , in steed of sorrow for their sinnes , they indeauour there , to learne the sinnes wherewith they were little acquainted before : these are men past feeling of their euill deseruings ; they conceiue not , that God corrects them in this place for their sinnes , and that the Maiestrate punisheth them for their offences : but in steed of acknowledging their faultes , they seeke to cleere themselues , by the malice of some enemie , some false accuser , some cruell creditor , when indeede their owne sinnes haue beene the cause of their restraint . And therefore such as feare God will take it as a fatherly correction , and attribute it to the loue of God , that by this meanes seeketh their reformation and saluation . Submit thy selfe therefore vnto his will , and doe not think that this befalls thee by chance , or through the malice of an enemie , or the hardnesse of the heart of a Creditor : If an enemie haue accused thee , or a Creditor arrested thee , thinke they were but Gods Ministers ; though peraduenture thou bee not guiltie of the thing for which thou art accused and imprisoned , yet remember what thou hast formerly done : for , God many times punisheth a man , and that seuerely , for a sinne formerly committed and long concealed , vpon an accusation whereof the Partie is not guiltie ; yet being guiltie of a former hainous crime , that deserueth like punishment , the Lord is not vniust to punish him , how and by what meanes soeuer . God is prouoked by sinne , to inflict the least correction vpon man ; and as there is no man but he is a sinner , so there is no man is free from one crosse or affliction or other ; to put him in minde , that God is displeased with his sinne , and yet he permitteth some men to runne on long , euen to their last gaspe , free from any seene crosse or calamitie : but these not the happiest men ; for , whom soeuer God chasteneth not here , hee reserueth for them a more seuere punishment in the end ; a prison farre exceeding any worldly restraint ; for he that is in this world a prisoner , is at length deliuered , liuing or dead ; but from that future , is no time limited or permitted to be freed through all eterni●ies . Thinke not therefore this easie restraint grieuous , whereof so good vse is to be made ; for by this thou maist learne , if a temporall and momentanie imprisonment be so loathsome and irckesome vnto thee , where thou hast yet some ( though small ) libertie ; what will that bee where thou shalt haue no freedome , no intermission of torment and horror ? besides , thou hast here some companions and friendly fellow-prisoners , whose company thou maist frequent to thy comfort ; but the companions which they shall there finde , are hideous , fearefull , such as haue no other qualitie but to torment and suffer , and be tormented . Know therefore that God in his singular prouidence and loue restraineth thee here a prisoner , that thou shouldest here learne to auoid that which is prepared for the rebellious and obstinate wicked ones hereafter : For , if thou reforme thee not being restrained , and become obediente , what may be thought of thee , being at libertie ? But vsing thy restraint as thou maist & oughtest , thou art in farre better , case then are many Libertines : Heere thou maist read the worde , and meditate thereon : heere thou maist pray and excercise holy duties , without such varietie of occasions ( as the freedom of the world affordeth ) to distract thee : Yet I would not that I should be vnderstood , that because corporall restraint , is a meanes to haue the minde at libertie , when the body is in Prison , that any man should wilfully occasion , or voluntarily seeke his owne restraint : but rather that being thus restrayned , to consider duly , the cause why you are restrayned : for the cause much importeth the ioye , or griefe ; the hope or feare , of a Prisoner . Pharaohs Baker and Butler , were both in Prison ; the one hanged , the other restored to his Office ; yet both deserued Imprisonment , for offending their Maister : But Ioseph and Iohn Baptist were Imprisond , the one through the false accusasion of his vnchaste Mistresse , the other through enuye , in telling Herod of his Incest : The first had his freedome & made Cheef vnder Pharaoh in Egypte ; the other lost his head to please a Whore. There are many causes of imprisonement , and many , causelesse imprisoned ; and both haue cause to reioyce : the first that God in his fauour calles him to knowe himselfe , by the consideration of his offence for which hee is committed ; the other may the more reioyce that he is punished being an innocent , as was Michaiah the Prophet of God , who was cast into prison , for telling Iehosaphat and Ahab , that they should not prosper in fighting against the King of Siriah . The deerest children of God haue suffered imprisonment for diuers causes , especially for speaking the truth from God ; as Paul , Peter , &c. whose imprisonments tended to their euerlasting freedome : for , to suffer for righteousnesse sake is a blessed thing ; but to suffer as an euill doer , hath no promise of inward comfort or outward releefe ; especially , if he continue impenitent for the euill he hath done : yet , all hope is not taken from a sinner , who , for the offending of the Lawes of God or men is imprisoned ; especially , if he truely repent , and with a liuely faith returne vnto God , were he as guiltie as the Theefe vpon the Crosse , who from the prison was brought to the Crosse ; at the Crosse to Christ , and from the Crosse to Paradice with Christ. It behoueth therefore to consider the cause of thine imprisonment ; for , as there are seuerall causes , so are there seuerall councelles and comforts to be applyed . If thou haue offended the Lawes of thy Soueraigne , which may be done by diuers forbidden actions , deseruing death or some other seuere punishment ; as treasons , rebellion , murther , theftes , and the like : Some againe are punished for debte , for slandering their neighbours , or doing such iniuries against them , as the Lawe of man ( grounded vpon the Law of God ) hath power to punish with imprisonement : in all which , is required Patience to beare it , prayer in faith to God to be eased , with true & hearty acknowledgement of thy fault to God , against whome euery sinne is committed , and to seeke reconciliation with the partie offended : so shall restraint ( for what cause soeuer ) become the more easie to bee borne : And first I will touche the most capitall and most hainous offences ; such , as if thou haue committed , or any of them , and bee restrained for them , there remaineth for thee in the seueritie of Iustice , nothing but the expectation of the censure and Sentence of death : and therefore fit for thee to learne how to prepare thee , that though thy body perish , thy soule may be saued . Against Treason , for which a man is worthily imprisoned . ABoue all other sinnes , that can be committed against the Lawe of man , there is none so great , so grieuous , capitall & hainous , as is Treason against the person of a Soueraigne , of whome no man ought to moue his tong ; no , not in his most priuate chamber , but to what may tende to the welwishing of his welfare and prosperitie ; much lesse ought any man to moue his hand , or heart , to touch him to his hurt : for , such is the sacred Majestie of a King , being in earth ▪ Vicegerent vnder God , in the Kingdomes wherein the Lord hath placed him : that he ought in all things to bee obeyed next vnto God , aboue all other , of all his subiects : And whosoeuer goeth about , by counsell , conspiracie , or consent , to betray him , is not onely worthy of imprisonment , but of the most cruell tormenting death that can bee deuised by man : and therefore , if thou shouldest be guiltie but of the knowledge of such a practice , and didst conceale it , thou art not to be graced with one minute of life , nor by the prayer of any good subiect for thy deliuery ; but to haue thy deseruing , not as ●ad Baarah and Rechab , who thinki●g to pleasure Dauid , slew the King their Master Ishbosheth , whome Dauid caused to be slaine with the sword : But the like or worse then Reualiacke had for killing that famous King of France ; whose torments were as horrible as the wit of man could deuise . The Maiestie of God is so imprinted in the person of a King , as when wicked men haue vndertaken any desperate enterprise vpon them , they haue beene many times so daunted , as they haue had no power to act their villanies ; or haue suddainely so discouered their wicked intention , by countenance , gesture or speech , as hath bewrayd the guilt of their conscience , and haue beene preuented of their intended mischiefe . Among many other most memorable examples of Gods Prouidence , the discouery of the many treasons and conspiracies intended , and ready to haue beene executed , euen vpon the person of our late most famous Queene Elizabeth by Parrie and others , are so perspicuous , and her deliueries so wonderfull , as can neuer be forgotten . And his late Maiesties admirable deliuery from the conspiracie of the Gowries is yet fresh in euery mans memory , to Gods eternall glory , and the ioy of all his Kingdomes . When Quintinanus a villaine , being solicited to kill the Emperour Commodus by the conspiracie of Lucilla the Emperours sister , had taken vpon him the murther , wayted the time and conuenient place to execute the Treason ; attending the Emperours comming ; when he saw his Maiestie , hee began to tremble , his countenance changed , his gesture altred , and his tongue could no longer conceale his guiltie conscience : but before the Emperour came neere him , held out his murthering dagger in his hand , cryed out , This the Senate sends thee : whereupon he was preuented and apprehended . If therefore thou be apprehended and imprisoned , as guiltie of this most hainous and monster of all sinnes ; examine thine owne heart , confesse and bewray thine intention to the satisfaction of men , especially of thy Soueraigne ; and acknowledge thy sinnes to God , repent them ; It may be the Lord may yet vpon thy sincere and serious repentance , haue compassion on thy soule , though no good subiect will pitie thy death , or wish the prolonging of thy life ; but the seuearell death . So hainous is Treason and so odious are Traitors . For such as are imprisoned , as guiltie , or vehemently suspected of murther . NExt vnto Treason , Murther is the most crying sinne ; whereof , if thou be guiltie , especially if it were wilfull , and imprisoned for the same , remember , that Who so sheddeth mans blood , by man shall his blood be shed : Though the Murther be neuer so secretly done , neuer so closely kept , neuer so long concealed ; so odious it is to God , that he seldome or neuer suffers it to goe vnreuealed : The very Barbarians helde Murther so hainous a sinne , as they did thinke it could not escape the vengeance of God , neither indeed can it , for , as the guiltlesse blood of Abel cryed against his murtherous brother Kayne , so doth the blood of euery man ( guiltlesly slaine ) crye against the murtherer , and huntes him from place to place whether soeuer he flye ; where soeuer he hides himselfe , the murthered seemeth still to be in the eye of the murtherer ; whether he sleepe or wake hee is still tormented ; and the Deuill that inticeth a murtherer , perswading him by many false perswasions , which he conceiueth in his minde , by this or that meanes he may escape when he hath committed the Murther ; he layes the murthered before the eyes of the guiltie conscience of the murtherer ; and telles him , loe here is that innocent person thou hast wilfully murthered ; God will seuerely reuenge it , hee will giue thee into the Magistrates hand to be here tormented in the flesh , and take away thy life , and then cast thee into eternall torments as thou deseruest . If , therefore , thou be guiltie of any such grieuous crime , and be derected , and imprisoned , thou maist thanke God , who hath discouered thee and restrained thee in this place , from whence thou canst not escape , to the end , thou shouldest no longer raunge the world with a tormenting conscience , but rather casting off all vaine hope to be freed , betake thee to repentance for all thine offences ; and especially , for this thy most odious facte , crye earnestly and faithfully to God for mercie , that he will still the crye of the innocent murthered , that soundeth so fearefully in the eare of thy guilty conscience : crye for pardon in Christ , for whose sake there is mercie with God , if with a true and liuely faith thou craue it . If thou be guiltie , and yet but onely vpon suspicion committed , the facte not fully reueiled ; if thou confesse it not to the Magistrate , thy burthen will be for the more heauie , though thou thinke it sufficient to confesse it in secret and silence to God , who needs not thy confession of the facte : for hee saw it done , and knew thine intention before thou didst it ; he hath seene and obserued thee since , how thou hast runne hether and thether for safetie , and how thou hast sought all meanes to hide it and escape : but all in vaine : there is ●o hiding thee from his sight . Thy sinne is grieuous , thou hast laid violent and murtherous hands vpon , and taken away the life of the Image of God , though a humane creature : and ●s the facte is done against God , so thy repentance or hardnesse of heart , are knowne to him alone , not to man , against whom also thou hast grieuously sinned ; therefore must thou openly acknowledge the facte before men , that thou maist free the innocent that may be otherwise had in suspition , to be actors of that which thou thy selfe hast done ; and so double thine offence , in causing another to suffer for thy sinne ; and so heape as well his blood ( as the blood of the murthered ) vpon thine owne conscience : Therfore as thou art discouered , taken , kepte from any hope of escape ; make of necessitie a vertue : take that punishment with a godly patience , that by all thy secret intentions , inuentions and subtile practises , thou canst not auoide : craue forgiuenesse of thy sinnes of God , vpon the knees of a most penitent and relenting heart : and if it be possible , wrest through bitter sighes and sorrowe , euen teares of blood from thy bloody conscience , in heartie and faithfull prayor to God in his Sonne Christ , who shed his blood for thee , and thereby able to wash thee from thy bloody sinne ; if thou truely repent and doest faithfully and feruently praye for pardon : and if thou be destitute of the power to pray of thy selfe , thou maist vse the former prayer , made for a man grieued in conscience for the hainousnesse of his sinnes ; or this short confession and prayer following ; and that often , vntill thy conscience become at peace with God : and then howsoeuer , both the Lawe of God and men condemne thee for the facte , and that thou suffer death for the same , take it with godly patience ; for better it is for thee to suffer here a temporall death for thy sinne , then to carrie the burthen of a tormenting conscience ( not suspected ) to thy graue , which ( though man doe not ) shall accuse thee when it will be too late to crye for mercie . A Prayer for a man imprisoned , guiltie of murther . O Lord God , whose mercies are aboue all thy workes , and yet I wretched creature haue not deserued the least part of the same , but rather vtter confusion both of body and soule : not onely , for my manifold and grieuous sinnes , committed euen from my youth ; but aboue all other of my grieuous sinnes , I feele the heauy burthen of this one sinne , this capitall and crying sinne , in thy seuere Iustice impardonable ; the wilfull taking away of the life of thine innocent creature , whose blood cryeth against mee , as did that guiltlesse blood of Abel crye against his murtherous brother Kayne ; who was reiected by thee , by reason of his impenitency : deale not so with mee ( deare father ) I praye thee ; I am heartely forty for my wicked facte , and doe acknowledge it to be most hainous ; yet not exceeding thy mercy : which as farre as the heauen is aboue the earth , so is thy mercie aboue thy Iustice : and as farre as the East is from the West , so farre canst thou put this my grieuous sinne from mee : which , though it be as red as blood , yea blood it selfe ; yet is the blood of that Lambe Iesus Christ , of more then sufficient efficacie and vertue to make it white as snowe . O cast mee not vtterly out of thy fauour , though I be a most grieuous sinner ! for , my soule is heauy within mee , my heart is cast downe , I dare not looke vp vnto heauen where thou sittest a seueate Iudge ; and I tremble to thinke how grieuously I haue offended thee . I am fallen , O Lord I am fallen into the hands of my most deadly enemie Satan , that pursues mee with deadly hatred ; he , he ( O God ) prouoked mee to this vngodly deede , and now he seekes to draw me to dispayre of thy mercie ; into whose hands O Lord I cast my selfe , knowing , that there is yet mercie with thee , and in Iesus Christ perfect Redemption : I am also fallen into the hands of men , whose Lawes I haue by this mine vngodly facte wilfully broken , by whose Lawes I am condemned , and that worthily : and there is none to comfort me but thou alone , against whom especially I haue committed this bloody sinne : for which , as I doe acknowledge to haue deserued the death not onely of my wretched body , but also of my most sinfull soule ; so I beleeue that the death of my body shall be a sufficient satisfaction to the Lawe of man ; and the griefe and sorrowe of my truely repenting heart ( through the preuayling death of my Sauiour Iesus Christ ) shall bee a satisfaction to thy Iustice. And as I doe acknowledge that I haue deserued to dye ; so I beseech thee Lord to prepare me therevnto with Patience ; faith ; firme and constant assurance of thy mercy ; that I fainte not at my approaching death : but may bee assured , that as thou forgauest the Theef vpon the Crosse ; & receiuedst him into Paradice ; so thou wilt receiue my soule , in the merites of Christ my Sauiour , when through death it shall leaue my sinfull body : which graunt gracious Lord God , for his sake that dyed for penitent sinners ; among whome I cannot but confesse I am the greatest : and the greater shall thy mercy appeare . Lord confirme my faith in thee to the end , and in my end . Amen . For such as are imprisoned , for committing any offence against the Lawes of the Kingdome , deseruing death . AS the Lawes and Ordinances of Kingdomes are many , to meete with the sinnes and transgressions of men , which are infinite ; so the causes of mens restraynts , imprisonments , and punishments , are not to bee named or numbred : yet euery man commonly knowes the offences that deserue the same , and haue not yet the grace , or power to auoide the committing of them . Thou art in prison , knowne or vehemently suspected of some grieuous facte committed against the Lawes , deseruing the executing sword of the Magistrate vpon life or member ; thy case is hard and dangerous , deserued death , or some other seueare punishment hangeth ouer thy head , at the pleasure of the Iudge . It behoueth thee therefore , to looke into thine owne heart , and to examine thine owne conscience strictely ; whether thou be guiltie or not , of the cryme laid vnto thy charge , or of any other grieuous cryme which thou hast long concealed : for , God many times doth punish an offender for some wicked facte ( formerly committed and neuer discouered ) by the suspition of a cryme ; and punisheth it as the acte done : and therefore if thou feele thy selfe guiltie of any grieuous offence commited against God by the breach of the Lawes of man , which thou hadst cleane forgotten ; if thou be after vniustly accused or suspected of another , which ( if thou were guiltie of it ) deserued as seueare punishment as the former , and thou receiue it , though ( in that ) thou be innocent ; yet in Gods Iustice , this thy punishment is for thy former offence iust . He that wittingly or wilfully disobeyeth the Lawes of man , is guiltie of the breach of the Lawe of God , by whom Magistrates that establishe Lawes for ciuile gouernment of their subiects , are set and appointed ; and haue their authoritie and power ( to punish offendors from God : and therefore should euery soule submit it selfe to the powers ordained by God : And seeing thou hast highly offended these Lawes , fit it is that thou shouldst be apprehended & restrained of thy raunging libertie , whereby thou maist not onely offend others , but bee a meane to intice others to thy example of sinning . Receiue therefore thine imprisonment and punishment with patience ; murmure not against the Magistaate , that thus in Gods steed , and as his Minister correcteth thee ; who if hee had let thee runne on further in thine impieties , the greater had beene thy sinne , and the greater would haue beene thy finall punishment : whereas now , thou mayst haue time to examine thy life past , and to repent thee of thy sinnes , and to seeke to God in Christ for pardon ; and therefore hast thou rather cause to thanke God for thine imprisonment , then to grudge that hee correcteth thee : so shalt thou make profit of thy restraint , in redeeming thy former ill spent time , and learne to frame thy heart to more obedience to the Lawes of God and man , for the time thou hast yet to spend in this life . If God haue ordained the Magistrate in Iustice to take away thy life , iustly deseruing it , thou ( through faith ) by true repentance and prayer , maist enioy a farre more glorious life , for thy present ignomi●ious death . If any other punishment be by the Lawes due for thine offence , & that it may be satisfied with the depriuation of any part of thy body , according to the qualitie of thine offence , or to inflict any other corporall punishment vpon thy flesh ; thinke it is in fauour , and that God seeth it better for thee to suffer here a little smart then hereafter , perpetuall torments : and therefore seeing thou hast offended , and made thy selfe guilty of crime , so seuearely punishable ; submit thy selfe to the will of God , and to the authoritie of the Magistrate , in obedience , faith , and faithfull prayer . A Prayer to be said of a Prisoner , accused and like to bee condemned to death for some facte against the Lawes , or to any other corporall punishment . O Mightie , omnipotent , and most righteous Lord God , I acknowledge thy Iudgements to bee iust , and thy Wisedome and Prouidence vnsearchable , wherein thou hast found me out , and discouered my sins , which I haue done ( as I thought ) in secret : but thine all-seeing eye pierceth through the cloudes ; no darkenesse can hide sinne and sinners from thy presence : Lord , seeing thou hast found out mine iniquities , and brought my grieuous sins to light ; I doe appeale from thy Throne of Iustice , to thy Seate of mercie : for I doe confesse , that in thy iust Iudgement I am worthy to bee perpetually condēned ; but in thy mercie I may find fauour : and in the merits of Christ thy beloued Sonne , I may yet be saued , though my mortall body here perish . Thou hast power O Lord , to worke the hearts of the seuearest Iudges of the earth , with Iustice , to ioyne mercie ; not to extende the seueritie in punishing of me as the Lawe for mine offence may iustlie require . But aboue all earthly Iudges I stand most affraid of thy displeasure , which I doe confesse I haue iustly deserued by mine offences , many in number ; but this for which I am now restrayned , is not the least : yet not so great but thou canst forgiue and pardon it . But before I can bee assured of thy fauour in pardoning mine vngodly deseruings , for which I lye here , vnder thine and the hand of the Magistrate , in bandes ; I must and I doe humbly and heartily seeke to bee reconciled vnto thee : But alas , what am I dust and ashes ? what am I ? a meere worme : what am I ? ( the vilest of all sinners ) that thou shouldest vouschafe to accept my reconciliation with thee the Almightie God , Creator of heauen and earth , betweene whose sinceritie and my sinnes , betweene whose goodnesse and my vilenesse , and betweene whose greatnesse and my weaknesse , is so infinite difference , euen as betweene heauen and hell ? O! how can I thinke , that ( although thou canst ) thou wilt bee reconciled vnto me , that haue so grieuously offended ? How can I expect any fauour of thee , whom by the breach of all thy commandements I haue so highly incensed against me ? I haue sinned , Lord I haue sinned , and many wayes transgressed thy Lawes ; and had it not beene of thy meere mercy , I might haue beene ( as I haue often deserued ) confounded long agone . I doe acknowledge O Lord , and thou knowest that this is not the first grieuous offence that I haue committed ; and therefore , were I innocent in this , for which I am apprehended and imprisoned , I cannot but confesse that I haue deserued the punishment in Iustice due for this . But Lord , call not all my former sinnes to thy remembrance ; cast not vp the whole account of all mine impious actions , knowing that I am of the seede of him that first was in thy sauour holy , and that first rebelled , and became ( and I in him ) disobedient and rebellious : yet as hee fell of himselfe , and I in him , together with all his posteritie , So was the seed of the woman promised to come , & he is come ; & hath suffered according to thine owne will , to reconcile , euen me ( the greatest sinner ) and all beleeuers into thy fauour againe ; the shedding of his blood hath made the attonement : and he it is , yea euen hee alone , in whome I beleeue I shall finde thee reconciled vnto me . Then Lord doe with my body here ( which is the actiue part of all my sinnes ) what seemeth good in thine owne eyes : for as one haire of the head of thy children , falleth not without thy Prouidence , how much lesse can his life bee taken from him without thee ? My life and my death are in thy hands , though the sword be in the Magistrates ; yet it is not his but thine , and he but thy Minister : therefore if thou saye strike he striketh ; if thou saye spare he spareth . Seeing therefore Lord I am thus in thy disposing onele , and haue learned out of thine owne promises , that all things worke , & worke together , for the good of them whom thou hast chosen : my sinnes Lord , that hath caused mine apprehension ; mine apprehension mine imprisonment ; mine imprisonment , the knowledge of mine owne wicked deseruing ; and my deseruing , death ; may all worke together for my good : for , except I had beene restrained , I had not thought vpon , but had runne on still in my sinne : had I not beene punished , I had not felt thy displeasure for my sinnes ; so should I neuer haue sought to thee for succour , and pardon for my sinnes . O the incomprehensible depth of thy Wisedome and mercy , in thus visiting me ! for before I was restrained , I forgot my selfe & thee : my selfe , what a wretched creature I was ; and thee , what a powerfull and iust Iudge thou art : yet louing to them that repent , which is also thy guifte : I know and confesse my selfe now to be an offender , and in danger , and that thou art a iust God and an auenger of sinne . Lord dispose of mine offending body , as it pleaseth thee : it is dust , turne it to dust , when and how thou wilt ; and punish it in what manner and measure thou wilt ; yet seasoned with thy compassion : As for my soule , Lord receiue it , when through Iustice by the Magistrate or otherwise , it shall be enforced to leaue this my sinnefull body : which graunt for Iesus Christs sake , Amen . Lord encrease my faith , and prepare mee ●o obey thee in what soeuer it pleaseth thee here to doe with me . A Prayer to be said of a penitent offender , going to his execution ; or to any corporall punishment . O Lord God Almightie , though thou be iust in punishing , thou art mercifull in forgiuing and sauing sinners ; among whome there is none so great , O Lord , as I am , who haue long liued in the practise of infinite impieties , neuer thinking of the danger which now is deseruedly fallen vpon me : I am worthily condemned to what thou wilt inflict vpon mee ; Lord giue me patience to take it without repining or grudging at the iust proceeding of the Magistrate , whose Lawes I haue offended ; nor against them by whome I was found guiltie ; nor against the Iudge , by whose Sentence I am condemned : for they are all thy Ministers ( O Lord ) and haue done nothing but what thy good pleasure is they should doe : And therefore I impute vnto thee ( O Lord ) all equitie , Iustice and righteousnesse ; to my selfe nothing but sinne , shame & confusion . O God , though thy Iustice requite , that sinners should here be punished , yet thou reseruest mercie to them that are sorie that they haue offended thee ; I am sorie O Lord , I am sorie , that I haue committed the least sinne against thee ; but this grieuous sinne , for which I am inforced to suffer , I lament and repent more then death it selfe ; because I haue thereby dishonoured thee , wronged those to whome I rather should haue done my best dutie : I haue caused others to sinne by the example of my sinne , and haue inticed them that otherwise might haue liued without the danger I haue drawne them into : so that I may be said to be guiltie , not onely of mine owne blood , but of theirs also that haue sinned by my meanes , or with mee , and deserue like punishment . O Lord remember that all men are sinners ; and there are great and crying sinnes , and there are sinnes of infirmitie : but Lord , the sinnes that I haue committed , haue cryed , and thou hast heard them ; they cryed vnto thee , for this punishment which thou hast determined iustly to be inflicted vpon me ; and as the censure is already past vpon me , which I cannot auoid , so doe I expect the time , beseeching thee in the aboundance of thy mercies , to giue me constancie to perseuere in a liuely faith vnto the end . If my lot ( Lord ) be vntimely death ; and that I see I must suffer for the guilt of my trangressions here ; let me finde fauour with thee , as that Theefe did who suffered for his sinnes , and was receiued into Paradice ; not of desert but of thy free mercie : O deale not with me Lord , after my merit , for then the death of my body or what soeuer corporall punishment , were no satisfaction to thy Iustice ; Haue mercie therefore vpon me , O Lord , and what course soeuer man taketh with my body , receiue thou my soule into thine eternall Paradice . My heart is prepared O God , my heart is prepared , and into thy hands Lord I commend my body to be punished , and my soule to be glorified in the merits of Iesus Christ my Redeemer . Amen . O Lord encrease my faith and confirme it to the end . For such as are imprisoned for debte . THe Law of equitie , which is the Lawe of God , requireth that a man should owe nothing to man but loue and good will ; which is hard ( at all times ) for the most of men to performe : there must bee as there euer hath bin , lending & borrowing , buying and selling , Debitor and Creditor : some debters would , but cannot paye ; some haue wherewith & will not paye : the first may be pityed , the other exacted : For the same Lawe of equitie , giueth lawfull power to a Creditor ( vpon conuiction ) to cast him into prison , and there to detaine him till he paye it . Many thinke that what is lent them , is as if they found it , making no reckoning to repaye it : and so in steed of satisfaction and thankes , they bring griefe vnto the Lender . But in the same Chapter ver . 3. men are aduised that haue occasion to borrowe , to keepe their word , to deale faithfully and kindely with the Lender , so shall their necessities bee alwayes releeued : But , Men of euill conscience ( as is there further said ) standing in neede of another mans helpe , will kisse their hand , and humble themselues , vntill they haue gotten what they desire , and when they should repay it , they prolonge the time , and giue a carelesse answer ; and though they bee able , yet scarse giue the halfe againe , or deceiue him of his mony : and insteed of thankefulnes and loue , they giue him curses & rebuke , euill words for the good hee hath done them : And this is the cōmon course of politicke and wilfull Banckeruptes and euill disposed persons , that get what they can into their hands , of others mens goods : and either voluntarily take shelter in one prison or another , intending a forceable moderation and qualification of their debts , or else conuey away their goods and estates secretly , and fleeth the Country , intending to pay nothing at all ; though their estates be able to discharge their debtes , and to leaue competent meanes ( of the rest ) to maintaine and releeue themselues : by which sinister and too common a dishonest practise , many haue vniustly inriched themselues . But such fraudulent getting goods , come little short of ( if it equalize not ) meere roberie : though for a while they may smile at , and reioyce in their impious pollicie . If thou therfore haue , or intende thus subtillie to defraude thy Creditors , hauing sufficient to satisfie them , and in the meane time sufferest thy Creditors to want , who peraduenture haue as much need as thy selfe ; there is not onely no pitie to be had of thine imprisonment , but fit a more seuere punishment were inflicted vpon thee , especially if thou be of the number of them that will rather spend that in prison ; or in standing out in Lawe , to defraude a Creditor ( knowing , that in equitie it is due ) then with the same money to make him honest satisfaction , or in part . But if thy debt haue grown by meere necessitie of borrowing , and thou at the time of receiuing it , hadst a true , sincere , and godly purpose to repaye it , by probable expected meanes : and in the meane time some crosse by the finger of God hath befallen thee , whereby thou art indeed preuented of thy true meaning of the performance of thy faithfull promise : thou art to bee excused in thy breach , and pityed in thine imprisonment , not hauing conueniently wherewith to pay : and if thy Creditor ( able to forbeare ) doe continue the hardnesse of his heart towards thee , still detaining thee ; thinke it a fatherly chastisement vpon thee to inure Patience in thee ; wherein if thou submit thy selfe to Gods will , in working for thee by faithfull prayer , thy Patience shall produce the experience of the loue and fauour of God towards thee ; so shalt thou not need to bee so much ashamed of thine imprisonment , as he may be iustly condemned that detaines thee : thou maist reioyce seruing the Lord ; when he shall be sorie that hee dealt so vncharitablie with thee . It behoueth thee yet to examine thy selfe , and thy life past , whether thou haue liued in the feare of God , and in godly diligence in thy calling , or whether thou hast past thy time in idlenesse , in ryoting , gaming and company keeping ( according to the course of too many in this corrupt age ) and hast beene compelled , through thy deserued necessitie , to supplie either thine owne vanities , or thy poore family to borrow , not knowing any meanes , nor hauing a godly purpose to repay it : if it be so , and thy Creditors haue pursued the Lawe lawfully against thee , and by them iustly , and in the Iudgement of God thou be committed to this place of restraint , thou hast that thou deseruest ; for , to borrow other mens goods , to wast them ryotously vpon thine vngodly and wanton delights , is most wicked ; it is too much so to consume thine owne substance , but so to consume other mens ( when thine owne is spent ) prodigally , thou art not fit to haue thy libertie ; for by thy lewde course of life , others are induced by thine example into the same excesse of ryot : and fitter it is that the prison should keepe thee in , and in order , then to corrupt others abroad , to the breach of the diuine Lawes of God , who in Iustice doth punish thee for thy sinne : and yet , if this thy restraint may worke reformation in thee , it sauours of the loue of God towards thee . If therefore , thou canst and doest repent thee of the ill spent life , and canst and doest faithfully seeke the fauour of God , for pardon of thy , sinnes in his Christ ; thou maist imbrace thine imprisonment , and not impute it to the seueritie of thy Creditors , though they were the meanes vnder God , for thy good ; they nothing lesse intending then to doe 〈◊〉 good , but to come by their owne thereby : but if thou be one whome God hath a purpose to reclaime from euill , to make thee good , thy restraint is the beginning of thy happinesse ; for Happie is the man whome God correcteth : They are not strangers from his Couenant of grace , but sonnes and daughters whome he doth chasten : therefore though thou haue plaide the part of that Prodigall sonne , in consuming thy patrimony and thy goods in wantonnesse ; this thy restraint may call thee home againe to thy louing fathers house ; and will make thee , not a seruant , but imbrace thee as a sonne , by thy repentance in a true faith . What haue all thy pleasures yeilded thee which thou hast so eagerly followed when thou wert at libertie , but huske for swyne , durt and draffe wherewith Satan feedeth them that followe him ? hee seasons them with sweetnesse , to the fleshly minde , yet is that sweetnesse but to fleshly mindes , and is meere poyson to the soule ; wherewith if thou feele thy selfe at any time to be infected , thou hast now time to take Physicke to cure thee : thou art here in the place where thy heauenly Father hath appointed thee ; not to destroye thee , but to dyet thee and to prepare thee to receiue some bitter Pilles , to purge thee from the contagious humours of thy sinnes , which the corrupte ayre of wicked companions of thine , hath inspired into thee : and it may be , if thou hadst had thy libertie stil in the open fields of this corrupt worlds delights ; where thou art restrained for a Peny ( in comparison ) it might haue beene a pound ; so the procuring of thy freedome would haue beene the more hard to be obtained ; if , at all . But thou art in prison , be thy debte much or little ; if thou cannot paye it , and thy Creditors , will exacte the vttermost Farthing , what is thy last and safest refuge ? thou maist appeale vnto the Magistrate , but hee cannot but maintaine his Lawes : some mittigation by mediation may bee obtayned ; yet thou must endure the will of thy Creditor , whose seuerity may in part ( against his will ) be moderated , but his heart is in the hands & disposing of the Almightie ; and therefore , make thy petitions vnto God , confesse thy euill and prophane life , acknowledge thy sinnes that haue caused thy trouble , repent thee heartily of them ; bee patient in them , and thou shalt see , that God who made the heart of thy Creditor , can molifie it ; and insteed of his vttermost seueritie , turne it into charitie : and bee thou of a meeke spirit , and of an humble heart towards thy Creditor , and settle thine affections vpon heauen and heauenly things ; praye faithfully and feruently to God : it may please him to worke the meanes to free thee , but in his good time : Innocent Ioseph , lay two yeares , in miserable imprisonment ( falsly accused ) yet highly beloued of God therefore ; thinke it not long , for God seeth the time fit to deliuer thee better then thou thy selfe : But when thou art sufficiently humbled , and brought to the true feare of God , and obedient to his will , thou maist be assured he will let thee goe free . A Prayer to be often said , of a man imprisoned for debte . O Lord my God in Iesus Christ , I doe acknowledge that I haue grieuously offended thee by my sinnes , which haue so deeply deserued thy displeasure , as that thou either thinkest me vnworthy of the libertie and freedome which other men enioy in the world , or , in thy wisedome , that restraint and imprisonment are more profitable for me , then libertie . I doe confesse indeed , that my libertie hath wrought in me many occasions to offend thee ; and my restraint , through thy grace , may worke some reformation in me . When I was free of this my trouble , I did not so walke , as I ought to haue done , but many wayes abused that freedome which thou affordest me ; by committing many vnseemely and vngodly actions which thou hast forbidden , and by omitting many good and godly duties which thou hast commanded : which brought me to necessitie ; necessitie inforced mee to borrow to supply my wants ; and borrowing and not repaying , procured the dislike of my Creditors ; and their seueritie ( in thy Iustice ) haue brought me into this place of vnsauourie restraint : from whence I haue no meanes to bee freed , but by thy meere mercy and prouidence onely ; wherein I know thou art able to deliuer me , if thou thinke libertie more profitable for mee . I cannot but confesse , O Lord , that I haue not onely deserued this , but a farre sharper punishment for my sinnes : yet as thou art a most gracious and louing Father : so art thou euer ready , to forgiue sinners vpon their hearty repentance ; and their sinn●● being forgiuen , thy propertie is , either to remoue altogether , or to mittigate their punishment . Lord , my debtes are out of measure greater to thee , then my greatest can bee vnto man ; and my debtes to thee are encreased , by the cause whereby I am become debter ( in this kinde ) vnto man. But if thou Lord maist be pleased , to pardon my debtes , whereby I stand indangered to thee , my debtes due vnto men shall bee the more easily satisfied , and I shall be the sooner deliuered from this my captiuitie : for , he that is freely forgiuen of thee , though he be in bands at the pleasure of men , yet is he free in thee : and he that is thy free-man , hee cannot bee restrained according to the will of man , further then thou shalt permit . Therefore most gracious Lord God , rich in mercie and goodnesse , while thy will and pleasure is , to permit mee , in this place of restraint to remaine ; graunt that I may , euen here enioy the libertie of a godly minde ▪ faith in thee , obedience to thee , and patience in thee ; with necessary meanes from thee , for my reliefe and sustinance , for thou seest my miserie , and what comfort this comfortlesse place affordeth , where I can neither sleepe , nor wake but vnder locke : But Lord , as Paul and Ioseph through thy onely loue towards them , and thy prouidence ouer them , found grace and fauour with their keepers ; so worke in the hearts of them , vnder whose custodie I am , that they vse no stricte seueritie towards me ; that I may call vpon thee more freely and feruently . O Lord , I am poore , and my Creditors haue no pitie ; there is no compassion in man , but with thee is mercie and timely Redemption : thou hast thine owne time to correct , and thine owne time and meanes to comfort ; a time to cast downe and a time to rayse vp : though thou seeme to forget thy poore prisoners , in permitting them to suffer long , and to endure much ; yet hast thou a fatherly care of them , and in thy good time doest euermore deliuer them . I beseech thee , in the loue thou bearest to Christ thy Sonne , my Mediator ; that when thou seest the measure of mine imprisonment is sufficient to satisfie the seueritie of my Creditors , worke their hearts to that compassion towards me , ( though I bee vnable to pay them all ) as that they may remit my restraint , and admit me to my former libertie ; that I may the better follow the meanes ▪ by mine owne lawfull industrie and thy blessings , whereby I may attaine vnto such a portion , as I may be able ( as I am willing ) to pay them all : and to owe nothing to any man ( before I goe hence , and bee no more seene ) but loue . If it bee thy good pleasure Lord , to take me out of this life , before I can make ful satisfaction to my Creditors , impute it not vnto me as a sinne , but accept my will to doe it , as the true performance of it ; that in peace with thee and ( as much as in mee lyeth ) with all men , I may surrender my soule into thy hands , which ( though my body be ) my soule is not so imprisoned , as to be restrained from comming vnto thee , nor preuented of it ascention to the place of libertie and glorie , where Christ my Sauiour is ascended ; notwithstanding the crueltie of them , that now couet to retaine my flesh , whereof ( it may be if they could ) they would wish to make some profit for their satisfaction , which I must then leaue vnto their wils to be disposed . Most humblie comending my selfe , my soule and my body , into thy diuine and heauenly custody , vntill the time , In the name of Iesus Christ thy Sonne : to whome with thee and the holy Ghost , be for euer ( as hath beene from the beginning ) eternall glorie , Amen . O Lord increase my faith , endue me with perfect Patience , and in thy mercie , timely deliuerie . A Caueat for cruell Creditors , that keepe poore men in prison , whom they know vnable to pay that , for which they keepe them in prison . THE practise of Christian charity , hath euermore beene to doe to other men , as a man desireth others to doe vnto himselfe ; and is grounded vpon the words and strict commaund of Christ himselfe : who willeth all men , that whatsoeuer they would that men should doe vnto them , they should doe vnto others . And againe by way of caueat , he saith : Take heede what ye doe , and how ye deale with other men , for what measure ye met to them , the same shall be measured to you againe ; this is the truth : yet , are ye so hard hearted , as for a little money or other matter , to keepe a poore man in prison , depriue him of his liberty , preuent him of the exercise of his calling , disable him to prouide for his owne , and the reilefe of his poore wife and children , and yet account your selues Christians ? If ye be Christians in deede , and not in name onely , you cannot but commiserate the necessity of your brethren , and approue your selues Christians , by louing them , by helping them , by relieuing their necessities , and that freely , for Christes sake , whose they are , as he hath commanded . Be not such louers of your selues , as onely to respect your owne priuate profit , and to encrease it by oppressing your poore brother ( for , so he is howsoeuer base , and howsoeuer your selues are glorious . ) And in steed of comforting , ayding and relieuing him , to imprison him , the more to impouerish him ; doth not this show you are none of the houshold of faith ? who loue one another , helpe one another , relieue one another , as fellow members of one body , whereof Christ is the head ? There is a prouerbe in deed , Charitie begins at home : And so it seemes ; and where it begins , there it ends ; where it is bred , there it lyes ; at least it neuer goes abroad to the comfort of the comfortlesse , to helpe the poore , to relieue the Widow and the Orphan . This , keeping charity in a mans priuate bosome is the cause , that man is become a deuill to man ; Wolfes , deuouring one another , by vsurie , by extortions , by fraud , by deceitfull contracts , and vncharitable bargaines : in wrapping poore innocent men ( that stand in neede of the helpe of your aboundance ) in bands , morgages , and such griping and cruell conditions , as poore men are not able to performe ; and vpon breach of payment , or not performing some vnreasonable conditions , you vnconscionably exact the penalties , take the forfaitures , and all aduantages , that the seuerity of the Law will allow you , thereby vndoing husband , wife , children , and many times the friends of a distressed man ; and many times not satisfied with all that the poore man and his friends are able to make , you keepe the poore body of the party in prison , for the vttermost farthing ; and content your selues oftentimes , to passe by the Grate where you heare the poore crie for bread , bread ! O wofull and most impious vncharitablenesse , fearefully condemned by the sentence of God himselfe . Nay , who hath not heard with his eares ( hatefull to be heard ) some cruell man say , hee would make dice of his debters bones ? he were as good to say , hee would eate his flesh like a Caniball : And what lesse doe they , that enforce a poore debter to perish in prison , there to leaue his bones , and flesh too , for the satisfaction of the Creditor , to make vse of both his bones for dice , and his flesh for Mummy , fit Relicks for cruell creditots , sweet odours for their consciences , and wholsome Phisick for their hearts ? Alas , what will a poore mans carkasse profit you ? what vse can you put it vnto being dead in prison ? if you retaine him till he pay that he cannot pay , dye there he must . But your policie is there , to keepe him in miserie , to draw compassion towards him of some of his friends , to engage themselues for your satisfaction ; It sauours indeede of policie not of piety . Is not one mans vtter vndoing enough , but the ouerthrow of two or three more , and their families for company , as often times it happeneth by your extreame crueltie ? O miserable Creditors ! can you truly pray to God ( that is mercifull ) forgiue my debts , as I forgiue my debtors : your selues so vnmercifull , as not onely not to forgiue them , but to persecute them to death or desperation . God hath trusted you for all that ye enioy , onely as his Stewards to dispose as hee hath appointed , not as you take liberty ; going so farre beyond the bounds of your warrant , as to turne the blessings of God into vsurie ; and to the circumuenting of Gods poore distressed children that want your helpe : you haue receiued much , and much will be required of you ; not of your siluer & gold , not of your lands and possessions ; God hath no need of that , that he can giue and take at his owne pleasure : That vsury that he requires at your hands , is faith ; if faith be in you , you will loue him ; if you loue him , you will loue his image , your brethren ; if you loue them , you will expresse it by the tokens of loue ; namely , to doe them good , to giue to the needie , to feede the hungry , to cloathe the naked , to visite the prisoners ; but if in steede of giuing , to take from them , in steede of feeding to starue them , in steede of cloathing , ye strip them ; and in steede of visiting prisoners , ye make prisoners ; how appeareth the loue of God in you ? for , if you loue not your brethren whom ye daily see , how can you loue GOD whom ye haue not seene ? How fulfill you the Law of this loue of God , when ye doe little or no good to the poore , and least vnto your selues ? you thinke goodnesse consisteth in goods ; you are commanded to doe good vnto all , and especially to them of the houshold of faith ; And because you thinke none faithfull , but such as giue for giuing , lend for lending , and requite one good turne for another ; the truly faithfull in deed , are sildome accounted of the number , of them that are in the houshold of the faith of them which keepe touch with you ; which in deede may be a marke of a morall honest man , but it is in deede the true note of a truly faithfull man , who hath euer a godly care and holy desire , to performe promise in euery honest action , to the vttermost of his power : but this kinde of faithfull men , are commonly of the poorest ranke , not of the ranke of the men , commonly reputed good men ; for hee is a good man that is full of goods , though of little goodnesse ; But his goods are in deede vnto him as a strong Citie , Pro. 10. 15. and yet make him more wicked , ver . 16. Deceiue not your selues , you that haue the strong supposed Castles of wealth for your seeming defence , but remember that he that made you rich , can make you poore ; and hee that made the poore , can make them rich : Put the poorest in your roabes , and put their poore ragges vpon your selues , and then , who will call you Master ? who then will stoope and bow vnto you as now they doe , as if they were your vassals ? Remember , there was a glutton and a Lazarus ; A rich Miser , and a miserable Begger ; which of them had the best portion ? the Glutton in show , but the base Begger in deede : the storie is no fable , and is so authentick , as needes no witnesses to proue the truth of the ones perdition , and the others saluation : And such gaines as the Glutton gat , many rich men diligently seeke , and yet forget what they shall finde : It is not reported that the Glutton was a vsurer , an extortioner , a defrauder of men by bargaining ; But that he was rich , and despised the poore , and therefore was he cast into hell : It is not said hee kept poore men in prison , nor that any man perisht by his meanes , but onely Lazarus whom he would not relieue . Is not this a most fearefull example for you that haue aboundance , both of foode at full , euery day rayment and riches , and yet see the poore pine in the streetes , and poore men in prison , lamentably crying for bread and meate , and yet haue no compassion on them ? You therefore that haue bin long guiltie of crueltie , in oppressing poore men , it is neuer too late for you to returne to him that is so louing , and so readie to receiue a sinner that repenteth : It is neuer too late to become a Zacheus of a Publican , to be good Christian ; he climed vp vpon a wilde Figge-tree to see Christ , and he willed him to come downe ; Christ would dine in his house with him , as happie guest ; whom Zacheus receiuing gladly , was content , for a testimonie of his true repentance , of the ill getting of his goods , to giue halfe of it to the poore ; and if he had taken from any man by forged cauilation , ( which importeth all the hard and vngodly meanes hee had vsed to oppresse any man ) to restore it foure folde . O worthy example , and now doth the same Christ call vpon you , who are at the height of a more vnfruitfull Figge tree , which yet seemeth to you to yeeld you much and most sweet fruit ; sweet in the taste , but you shall find it bitter in the belly ; it is a wilde fruit , & hard of digesture ; come downe , come down quickly from the height of your vngodly gaines , receiue Christ , he will dine with you , not as with Zacheans vsurers , oppressours of the poore , but as you shall become Zacheans , to giue not halfe , but part of your goods to the needie members of Christ ; and what you haue sinisterly gotten by cautulous bargaines , and by imprisoning men , and causing them either to perish in their bodies or in their estates , for the obtaining of that they cannot pay you ; remit it either in whole , or in such a part as may stand with their abilities , to pay and to maintaine ( though but in a meane measure ) themselues , their poore wiues and children by the remainder ; though it doe come short of Zacheus his repentance and good deedes , yet it will be such a beginning , as being accepted of God , he will say vnto you as he said vnto him , euen that day that you shall thus begin , with a true heart and liuely faith to repent you ; this day is saluation come in your houses . O sweet salutation , that brings saluation ; and harsh and hellish are the gaines that bring damnation . Consider in time , put it not off till the day of your death ; no not to the making of your last Wills : doe good with your goods whiles they are yours , when you are dead they are none of yours : That which you intend your Executors should doe when you are dead , doe it your selues while you are liuing : for that when you are dead , the goods that you now possesse , shall be at the deuotion of others , though you intend them to neuer so godly and charitable vses ; It is s●●ne by daily experience , the intentions o● best men and women are abused : And what can your intended workes , to be done in your names after your deathes , profit you ? onely that such a rich man when he died , when hee could keepe his goods no longer , gaue these and these Legacies to be performed ; and their names be registred as chiefe benefactors to such and such good vses : Alas , what auaileth this carnall ostentation , if your names bee not written in the booke of life ? First , and before all things then , reconcile your selues vnto God , by a free confession of the wrongs and iniuries you haue done vnto men ; though peraduenture you may cloake your crueltie by the Lawes of the Kingdome , that admit forfaitures & all aduantages , more in terrour , then for the admittance of such extremities , as are daily done vnder colour of humane lawfull tolleration . The diuine law of God admits no such libertie , but commands all men , especially the rich , to doe good vnto all , especially to such as are of the houshold of faith , whom , as it is not in your wisedomes to distinguish , hauing amongst vs neither Iewes , nor knowne Pagans or Athiests ; doe good to all men : then shall you not misse some of that heauenly familie , so will God reward you . As for such as are wicked debtors , able to pay and stand out , leaue them to the power of the iustice of the Law ; only helpe the poore , and doe your best to relieue the needie ; so shall you lend vnto the Lord , who will become a debtor vnto you ( if it may be so said ) in the behalfe of the poore you shall relieue , and will recompence you here in this life with competencie ; and hereafter with eternall glorie . Encouragement for such as are molested and afflicted with enemies flatterers , and their slaunders . MAny troubles and afflictions are incident to the children of God ; and amongst the rest , the feare of , and the vexations of enemies is not the least , yet necessarie ; for he that hath no enemie seemeth secure ; securitie breedes a carelesnesse of godly duties : They that haue no changes , namely they that fall into no troubles , feare not God , saith Dauid ; therefore are enemies necessarie : for , they will not onely vexe them whome they hate , with all manner of euill practises to worke their hurt , but will bee diligent obseruers of their liues and conuersations ; that they may bring them into shame and rebuke among the people : And therefore Dauid prayed vnto God , To guide him in his wayes , because of his enemies , Least they taking aduantage of his errors , should publish his disgrace . By the watchfulnesse of thine enemies , thou maist learne to beware how thou walkest ; whereas if thou hadst none , thou mightest runne into many forbidden actions , and yet thinke thy selfe vpright . It is better to haue many open enemies , then one flattering and dissembling friend : of thy knowne enemie thou maist beware , but by a false friend thou maist be betrayed ; and yet hardly is a true friend knowne from a flattering enemie : they both speake faire and alike , which thou maist heare , and beleeue both alike ; they may both offer to doe thee equall offices , which thou maist with like acceptance imbrace ; but their mindes , meaning and intentions , are hidden ; and the best way to trye and distinguish them , is , to make them seuerally acquainted with some slight matter , wherein thou maist seeme to haue offended ; intreating their opinions seuerally , whether the offence be not such , as thou maist feare some danger : thy friend indeed will tell thee that it is indeed dangerous , but the flatterer will tell thee , t●sh , it is nothing : of him beware , that will sooth thee vp in thine euill , for he will discouer thy secrets . The greatest and most secretst mischiefe that can befall a man , is , when he knoweth not his enemie from his friend ; and therefore is an open enemie to be preferd before a false friend : by the words of an enemie , vttered of thee , or to thee , thou maist knowe what hee meanes towards thee ; but by the flattery of a fawning friend , thou canst not but be deceiued , and fall into the hands of an enemie , supposed to bee thy friend : Faire speech and flattery deceiue the hearts of the simple : And when a flatterer hath his opportunitie , hee will bring slaunder vpon him he flattered . But be thou vertuous , and thou shalt either discouer the flatterer , stoppe the mouths of slaunderers , or turne their eares from them that heare them . Remember how slightly Dauid past ouer the railing of Shemei ; he tooke it as sent from God , from whome seeke thou counsell , and hee will either discouer the hidden intentions of the flatterer , or withstand the most violent practises of thy open enemie ; nay , if thou relye faithfully vpon him , and pray for his defence feruently , hee will make thy very enemies thy friends ; yea , bee they neuer so malicious , neuer so violent , neuer so close in their counsels , neuer so politicke in their deuices , thou shalt auoid them . But , beware thou giue no cause of offence to any man , as Christ commandeth ; for woe is pronounced against them by whome offences come : and take not offence vpon euery light occasion , for so shalt thou neuer be free from being taken as an enemy to others ; or procure others to bee enemies to thee : and if thou feele thy selfe culpable of causing offence , thou shalt be worthily branded with the marke of a contentious person , whose company , neither wil the godly admit , nor the wicked , desire : so shalt thou seeme vnworthy the societie of either . If therefore thou haue erred in thy tougue , by backe-biting others ; or gone so astray in the course of thy life , as for which thou canst iustly accuse thy selfe , or bee iustly accused ; make speedie reformation , and delay not to bee reconciled to them that are offended thereat : for thereby thou maist redeeme the good opinion of the good and peaceable , which thou hast lost ; and stoppe the mouthes of the wicked , and their slaunders , whome thou hast iustly occasioned to speake euill of thee . And if thou haue taken offence at any mans words or deeds ( vnlesse it be in the cause of God , or the King ) thou bewraist thy weakenesse ; for , if thou bee a true and faithfull member of Christ , thou wilt beare with reproaches , disgraces , yea losses by his example , rather then to be moued to reuenge ; for vengeance is the Lords , and blessed art thou , if for well doing , or vndeseruedly thou sufferest these things : if for euill , it is a iust recompence for thy sinne . If therefore thou be reuiled , reuile not againe , according to the example of Christ : if thou be railed on , say with Dauid ( rayled on and cursed by Shemei ) it may be the Lord hath bidden him : and thinke not that any man can speake euill of thee , or doe hurt vnto thee , but God hath a hand in it , either to punish thee in Iustice , or to reforme thee in mercie : for , thou art but a man , whose nature is , to passe by and to wincke at thine owne ; and too strictly to marke another mans erronious words and workes . And , because thou art so dull sighted , as either thou wilt not or canst not see thine owne faultes , God openeth the eyes and the mouthes of other men , to obserue and preach publickly the faultes thou thinkest thou hast committed in secret . From hence springs quarels and contentions , and from thence , mutuall enmitie , malice and reuenge ; make vse therefore of these backe-biting reports , heare them with silence , and bewray not a double faulte in thy selfe ; as first to commit vnseemely things , and then to take them as thine enemies , whome God vseth as his meanes to reclaime thee from thine errors : thou oughtest rather to loue them , and to doe them what good thou canst , though they seeme to hate thee : If they curse thee , blesse them , if they slaunder thee , pray for them . Thou canst not doe thine enemie a greater hurt , nor thy selfe more good , then to doe him good , for the hurt he intendeth to thee ; for , So shalt thou heape coales of fire on his head : And therefore hast thou not onely no cause to grudge that God sendeth thee enemies to watch ouer thee , to keepe thee humble and in obedience , and vpon whome ( through thy patience ) thou maist worke much good ; in louing them , and seeking to be reconciled to them : if they then showe themselues so furious , and desperatly bent against thee , as they will not be reclaimed , thou art not barred of thy remedie by the Lawes , and the Magistrate beareth the sword to punish them , and to defend thee : and if thou finde no preuailing meanes thereby , to bee freed from their danger , bewray thy case vnto God in faithfull prayer , who is a iust God to defend thee in thy iust cause , and a powerfull God , whome thy mightiest enemies are not able to resist . Though thine enemies anger and furie be neuer so great , and threaten thee with sundrie things which they will doe against thee , and euen gnash their teeth vpon thee , as if they would eate thee vp ; bee not affraid : bee onely faithfull and patient , and thou shalt either see thine enemies become thy friends , their hatred come to an end , or them selues to vanish and consume away ; onely liue thou godly , pray faithfully , and vse all ordinarie meanes lawfully : then bee assured , if thine enemies were more then they are , more powerfull and more furious then they be , they shall stumble and fall . God in his prouidence , can finde secret and vnexpected meanes to deliuer thee from most deadly enemies , if thou call faithfully vpon him ; and therefore cast thy danger vpon the Lord , and hee will defende thee . It is not in thine owne power or policie , that can saue thee , vnlesse with it and aboue it , thou craue , and haue the power and wisedome of God and his blessing , to second any other meanes thou canst vse ; for , what is a sword , a speare , or armour of esteemed proofe , or the strength of a horse , to saue thee ? they are all vaine and of no force of themselues , as appeared by that monster Goliah armed completely with a Helmet , Brigandine , and Bootes of brasse ; a speare like a Weauers beame , and a sword ; did these things saue him ? trust in none of these outward meanes , trust in the Lord , he is a strong rocke , a fortresse and defence , in whome , and in or by no other meanes , canst thou bee safe . It is hee that breaketh the hornes , namely weakeneth the power of the wicked , and strengthneth the godly : he will guide thee by his counsell , hee will protect thee by his power , and prouide for thee in his prouidence ; and in the end , receiue thee to glorie , out of the reach of all thine enemies . Brooke thou therefore with godly patience , all reproaches , disgraces and slaunders ; it is but a little while , and a light burthen to beare ; and in the end thou shalt receiue for the ignominie and slaunders thou vniustly indurest here , glorie for euermore . And therefore commit the safetie of thy body , and preseruation of thy soule vnto the Lord in well doing , in continuall faithfull prayer ; and he will heare thee and deliuer thee . A Prayer for a man that hath vndeserued enemies , and is subiect to slaunderous tongues , flatterers , and false friends . O Lord my God in Iesus Christ , louing & mercifull , I beseech thee see and consider the malice and secret practises of such as are become mine enemies , whereof I neither knowe the true cause , nor haue wittingly deserued their hatred or malice thus against me . They priuily backe-bite me , and slaunder me behind my backe ; they vpbraide me , and speake euill of me vnto my face , vniustly : giue mee patience O Lord , to beare it , and wisedome so to carry my selfe in my conuersation and vocation , as they may haue no iust cause thus to afflicte me . I knowe and doe acknowledge , that the sins which I haue committed against thy Maiestie , deserue corrections ; but Lord , though I haue offended thee ; to these mine enemies I haue done , nor neuer intended any hurt : yet thou seest and knowest what they haue done and what they intende against me . Preuent them of their purposes , frustrate their deuices and turne their policies and practises they intend against me , either to nothing , or against them selues . If they wilfully and maliciously perseuere ; let them fall into the danger they wish to me . Thou knowest their former flatteries and dissimulations , and how they falsely pretended friendship , onely ( as it now appeareth ) to supplant me and to confonud me , if thou permit them . Lord who can auoide the oylie words of a false heart , but shall be seduced by them , vnlesse thou that knowest the inward thoughts discouer their deceite ? Lord make me to know the secret intentions of all those that flatter me to doe me hurt ; and giue me wisdome to auoide the furie and force of mine open enemies ; and graunt mee grace to walke euer in thy truth ; knit my heart vnto thee , that I fearing thy name , and depending faithfully vpon thee , I may make mine enemies ashamed of their slaunders and malicious practises against me . Rescue me O Lord , and deliuer me in thy righteousnesse , in line thine eare vnto me , and saue me from them that hate me . Be thou my strong rocke , whereunto I may alwayes resort when mine enemies assaile me , In slaunderous words or wicked deedes , publickely , or priuatly . Deliuer mee O God , out of all their dangers , out of the hands of all vngodly and cruell men ; for , in thee is my trust , in thee is my strength , and of and by thee are the meanes to preuent the mischiefes they pretend and practise against me . O stay my feete that they slippe not , least they reioyce at my fall , and Set a watch before the dore of my lippes , that I offend not with my tongue . Though they speake euill of me , though they lay wayte for mee , and though they take counsell together against mee , yet giue mee not ouer vnto their wills . Though I heare their slanderous tonges , though I know they detract mee , and speake all manner euill against me : giue me patience , not to be moued , to recompence euill for euill . Preuent me of their laying wayte for me , and frustrate all their combinations and practises against me . And keepe me euer in thine obedience , for I am of my selfe weake , and may giue offence ; or at least , offence may bee raken , where no cause is giuen . If they haue any iust cause against me , wherein I cannot iustifie mine innocencie , being by nature fraile , and may erre ; yet giue mee not ouer vnto their wills , but according to mine vnfained hearts desire , to be reconciled vnto them : work their hearts to embrace peace with me , and loue towards me , as thou knowest I vnfainedly desire to show towards them . If their hearts be so hardened , as no submission nor my sincere affection towards them , can obtaine reconciliation with them , but that they will still continue to insult , and as it were to triumph ouer me ; I shall euer ( as I doe ) appeale vnto thee for iustice , to deale with them as thou wilt , whose iudgement betweene them and me , I acknowledge most iust . And therefore Lord , though they by their greatnes , wealth & wit , in some thinges preuaile against mee , and insolently make their boasts , that they haue surprised me , and gotten their wills of me ; so farre as they may say in their hearts , that thou hast forsaken mee ; giue me euer a strong and constant faith in thee , that I faint not , nor be afraide ; for , when they thinke most to triumph ouer me , thou art able to frustrate their hope , and to enforce them to sue to me for peace , whereunto my heart is truly enclined . But Lord , thou seest that the more I seeke for peace , the more they seeke to vexe mee , and to oppresse mee with actions at law ; diuersly troubling me , and that vniustly , that heartily desire to liue in peace . Their hearts are in thine hands O Lord , and if thou thinke it fit to keepe mee yet vnder their tyrannie , more to humble me , I am in thy hands , doe with me what thou wilt , for I know that what thou doest , or permittest to be done vnto me , is in loue , and I know thou seest my troubles ; and when thou in thy wisdome shalt thinke mine afflictions sufficient , thou wilt be pleased to restore me to comfort and peace . In the meane time , while mine enemies are in my sight , and I in theirs ; guide me in my wayes , protect and keepe mee vnder the safe shadow of thy wings , then shall I not feare what man can doe vnto me . Lord euermore encrease my faith . Counsell and comfort for him that is persecuted , for his constant profession of the Gospell of Christ. KNow this , thou that art afflicted and persecuted , for the profession of the Gospell of Christ , and for thy faith in him ; that hee doth not suffer thee to be punished , as if hee were angry with thee , as hee sometimes sheweth himselfe in some other afflictions , which hee inflicteth vpon men for their sinnes , whereof no man is free ; but herein hee sheweth thee an extraordinarie fauour ; First , in illuminating thee by his holy spirit , whereby thou knowest him and his truth , which thou canst not comprehend by thy naturall wisedome , were it neuer so profound and deepe , in carnall vnderstanding : And secondly , in making ●hee a constant witnes of that truth which it hath pleased him to reueale vnto thee ; and in that he giueth thee strength and godly courage , to stand constantly and resolutely in the open and publick acknowledgement of thy faith in him , and patiently to suffer persecution for his sake ; which grace and mercie is giuen thee of God ; first , to know , then to beleeue , and consequently to suffer for his name ; which patient sufferings are the fruites of his loue towardes thee . Christ himselfe approueth thee blessed , if thou suffer for righteousnesse sake : If thou be but rayled vpon , for the name of Christ , thou art blessed . If thou hadst no further testimonies of his loue , then these short assurances and comforts , it were sufficient : But he further addeth , If thou thus suffer , the Kingdom of heauen is thine by promise : and , if thou be truly faithfull , thou canst not but feele the truth of this promise ; and therefore doubt not , but hold fast by the promises of Christ ; be constant , be not dismayed at whatsoeuer threats of thine aduersaries , not thine , but the enemies of Christ Iesus himselfe , as Paul sometimes was when hee persecuted those that professed the name of Christ. They were but men he persecuted , Christian men ; and in them hee persecuted Christ. Saul , Saul , why persecutest thou me ? If then thou be persecuted for Christ , remember that Christ is persecuted in thee . What an honour then is this vnto thee , to be persecuted for thy Maister , who is Lord of heauen and earth ? Doest thou thinke , that if thou suffer for him , he will not freely reward thee for thy fidelitie ? Will an ordinarie Maister of a silly seruant , suffer him to be beaten , wounded , and abused , for him and in his cause , and will he not reward him ? If his Master assigne him a seruice , wherein hee trusteth his fidelitie and constancie , and hee like a coward denie his Maister , reuolt , and take part with his Masters enemies : will hee not thinke him a perfidious seruant , and punish him ? How much more will Christ reward thee , if thou stand stoutly , and in a Christian constancie in the defence of his cause ? ( though hee can without thee defend and maintaine his owne ) but that hee will make thee a witnesse of the truth , which all that shall be saued doe stedfastly beleeue : But , if for feare , of , or for the enduring of a little temporall punishment , thou shouldest reuolt , forsake him , and denie him before his enemies , hauing such a royall and rich reward set before thee , as the Kingdome of heauen and eternall glorie , if thou perseuere vnto the end : and contrarilie , perpetuall shame and ignominie , if thou denie him . He that for feare of trouble , persecution , or death it selfe , for Christ , will denie Christ , he is not worthie of his merites ; by which , and by no other meanes , thou and all beleeuers are to be saued . Denie him not therefore before men , that must acknowledge thee before his Father in heauen : If thou faint and forsake him here , it is a denying of him , and he will denie thee to be one of them hee hath redeemed , when he shall giue vp vnto God his Father , those that he hath chosen out of the great masse of mankinde , by his all-sufficient sufferings , to bring them to glorie ; which is the free reward , assured to be giuen to as many as constantly professe his name , and for his sake patiently endure here , persecution and troubles . The sufferings that thou here endurest , are short and momentanie ; they endure but a small time , they are quickly past ouer ; were it that thou shouldest be burned , or to vndergoe anie other torment for thy faith in Christ : If imprisoned , suffering hunger , colde , nakednesse , and stripes , what were thy suffering , to the eternitie of blessednesse ? If thou be depriued of thy goods , and of the dearest things thou enioyest in this world , consider what things they are ; are they not such things as come and goe inconstantly ? If thou haue lands and possessions , thou art but Steward of them ; If thou haue wealth , thou art but the disposer of it ; and if an ordinarie death befall thee , as it is decreed it must : Thou must forgoe it all , and giue account for all . If thou voluntarily leaue them for Christes sake , thou shalt finde a farre greater treasure in heauen . If thou haue some beneficiall Office , or place of dignitie in the world , and for the profession of Christ thou bee thrust from it , and lose thine honour and reputation among men ; what losest thou , seeing thou art sure of a more high and excellent place , and of farre greater honour in heauen ? If thy Parents & thy friends ( contrarily minded ) disdaine thee , discountenance thee , and cast thee cleane out of their fauour and societie , and seeme to be ashamed of thee ; vndergoe it with godly patience : for Christ ( for whose sake thou endurest these things ) will not be ashamed of thee , but will acknowledge thee to be his adopted brother , and coheire with him of the Kingdome of his Father . Thinke it therfore an honour and no shame vnto thee , to be brought forth in the open view , and vpon the publick stage of the world , to be a witnesse of the truth of Christ , and to suffer for the same : Thou shalt be esteemed in the sight of good and godly men , aboue those that onely preach it , and barely professe it , when there is no feare of troubles for it , and in the time of persecution , will not auowe vnto the world by their suffering , what they haue taught , and outwardly professed in the world ; for it is one thing to professe and publish the truth of Christ with the mouth , in time of peace , and another thing to auouch it boldly , seeing trouble and euen death it selfe before their faces , for the constant perseuerance in the same . It is commonly reputed an ignominious thing to be imprisoned , and a more reproachfull thing , to be put to death , after the manner of wicked men ; But let not this at all daunt thee , for Christ at his death ( whose cause thou maintainest ) contented himselfe to be hanged as a Thiefe and a Murtherer ; for such were the companions of his death : yet was the Crosse whereon he suffered , a more triumphant Chariot of honour , then the most pompous triumph of the greatest Monarch of the world , for his greatest victories : And be thou assured , that if thy lot , in the wisedome and loue of God be such towards thee , as to number thee among his faithfull witnesses , constantly suffering death for his sake , thou shalt be crowned among the victorious Martyrs . Remember the most honourable title , that St. Paul giueth vnto that constant seruant of Christ , Stephen : stiling him the Martyr of Iesus Christ : And of Antipas whom St. Iohn calleth a faithfull Martyr of Christ ; Then which , there cannot be a more glorious remembrance of the dead . Thinke not therefore that thou art the first that hath suffered for Christ ; but , if thou look into the eleuenth of the Hebrewes , thou shalt see such a cloude of like witnesses , that haue professed and suffered as thou doest , as will encourage thee to stand fast vnto the end . And if thou consider the times , not farre past , thou mayst vnderstand of an infinite number of thine owne Country men and women , euen the weakest sexe , who haue gone the same way before thee , with vnuanquishable patience , euen to death ; and therefore with like patience runne the same race , looking vnto Iesus Christ the Author and finisher of thy faith : who , for the ioy that was set before him , endured the bitter death of the Crosse , and despised the shame , and is set at the right hand of the Throne of God , where thou shalt behold him and his glory , and be pertaker of it , after thou hast endured a little speaking against of sinners , persecution and death it selfe ; which is the most glorious liuerie of Gods dearest children , whereby they are fashioned to the image of their Redeemer ; and which shall giue an end to all thy sorrowes , and shame , and bring thee to endlesse ioy and glory : which , not onely the Apostles of Christ , but euen late Martyrs vnderstoode , rei●y●ing that they were accounted w●rthy of the honour , to suffer for their Masters sake . What canst thou then less conceiue , but that it is the meere loue of God in Christ towards thee , to make choyse of thee among and aboue many others , to afford thee this honour ; to be a maintainer of the glory and authority of the truth of Christ , against the falshood and false authority assumed by Antichrist ? Therefore , let it not trouble thee , neither be thou the more fearefull , to stand fast in thy profession , because thou seest a million of Newters , on euery side of thee , who for the loue of their riches , pleasures , and carnall commodities ; the nicenesse of their owne dainty flesh , their affection to father , mother , wife , children , and esteemed friends , to be content to runne with the time : and in steede of renouncing the things of this world for Christ , rather to renounce Christ for the world . In what a miserable case are these poore people ( poore , be they neuer so rich : ) that hold it a thing indifferent , to follow God or Baal , Christ or Antichrist ? forgetting that Christ dyed for them ; and that they shold acknowledge him , whose bloud , not Antichristian Bulls and Pardons , must clense them from , or to dye in their sinnes . The reason of this their luke-warmenesse , is , for that the spirit of God , by whom the faithfull haue power and strength to maintaine the truth to death , dwelleth not in them , who worketh mightily in the children of Saluation ; so that persecution for the same , daunteth them not : scourgings , whippings , scossings , mockings , stonings , burning , or whatsoeuer death , cannot remoue their constancie in the profession of what they beleeue . To conclude therefore with thee , who art now vnder the crosse of persecution , not knowing what end the Lord wil make with thee : submit thy selfe to his will , vndergoe with godly patience , whatsoeuer the aduersaries of the Gospel of Christ shall lay vpon thy body , thy soule they cannot touch ; and commend both thy body and thy soule , into the hands and good pleasure of GOD thy heauenly Father in Christ , in whom thou art blessed , for whom thou sufferest , and for whose sake , thou shalt receiue a glorious reward . In hope of which reward , all the former Martyrs that haue beene content to spend their liues for Christ , were willing to lay downe their liues , desiring to be dissolued , and to see the face of him , for whom they suffered . Feare not therefore ( if occasion so require ) to yeeld thy body to the mercilesse enemies of Christ : they may kill the body , the soule they cannot touch : But , if thou shouldest forsake him , he will forsake thee , and hee it is that can kill thy body and thy soule too , and cast both into hell . If a man take away thy life for Christ , they doe thee a fauour against their willes ; they depriue thee of a mortall , that thou maist immediatly receiue an immortall and a most glorious life from their tyrannie : thou shalt be transported to the louing imbracements of thy Sauiour Christ , and enioy the most amiable sight of him , and the societie of the whole company of heauenly Ang●ls , and of thy fellow Martyrs gone before thee ; and be pertaker with him and them , of that glorie , that so farre passeth all humane apprehention here , as cannot be conceiued or vttered . O loose not this most blessed recompence , for a little suffering : but stand fast , and Christ , that before thee and for thee , suffered infinite greater torments then thou canst suffer , or that man can inflict vpon thee , shall sende that comforter the holy Ghost , to strengthen thee in thy greatest agonies , and spirituall distractions ; he will stand by thee , and will show thee his louing , and amiable countenance , as he did at the death of his faithfull Martyr St. Stephen . Wherefore faint not ; flie not , vnlesse thou ( without breach of thy faith ) maist auoide the daunger by the prouidence of God , by flying from one place or Citie vnto another , alwayes commending thy spirit vnto him that gaue it : so where soeuer thou bee persecuted , hee will receiue it and glorifie it ; and both thy soule and thy bodie shall be made eternally glorious , when all men shall bee iudged according to their faith in Christ. This exhortation , I doe confesse may be thought superfluous , in this blessed time of peace , and freedome of the Gospell ; for that ( Gods name be glorified ) there is neither seene , felt , or heard , of any persecution among vs for the profession of the Gospell of Christ ; and let all men pray for the continuance of it , and for the long life and preseruation of him , ( a succeeding religious Dauid ) vnder whome by the mercy of God , we at this day doe so freely enioy it . They are the greatest blessings that God , in earth , can bestowe vpon vs ; the free vse of his word , and a King so religiously inclined : as , it alreadie appeareth , all his studie and endeauour is , to further and to maintarne the true profession and preaching of the heauenly word , which his most worthie and religious father left inuiolate . Yet it may offende none , that this exhortation ( which may seeme out of date ) is inserted among other troubles requiring patience ; for , though our generall libertie be such , that euery man at his libertie may freely professe the word , and vse the meanes for the increase of his knowledge , faith and zeale ; yet may there bee among so great a people , of diuers opinions and practises of Religion : some priuately oppressed , scoffed at , and mocked , and it may be violently constrained to renounce the truth , which in it selfe is a persecution ; who meclitating on this exhortation , may peraduenture bee comforted , nothing fearing ( but by the helpe and prouidence of God ) any alteration , or change of that most holesome and heauenly doctrine which is here amongst vs , freely taught and plentifully preached ; but shall be maintained and defended ; which God graunt it may be , as long as the Sunne and Moone endureth . A Prayer for a man persecuted for his faith and profession of the Gospell of Iesus Christ. OEternall , mercifull , powerfull and euer-louing Lord God , in Iesus Christ ; the onely keeper , Protector and maintainer , of thy children that suffer here in the world for the true profession of the Gospell of Christ : looke downe I humbly beseech thee , and behold what man doth vnto me for thy name sake : for , thou hast assured those that sincerely professe that truth which thou hast taught in thy word , in their sharpest and seuerest persecutions , to bee either preserued and defended from their tyranny , or to be so strengthened by thy grace , that they shall be able to beare what soeuer they shall be inforced to suffer . In hope and assurance of this thy mercie , I reioyce that thou accountest me worthie to bee one , though the simplest of the witnesses of the truth of thy word , though I acknowledge my selfe to be weake , and by mine owne strength , vnable to beare what is laid vpon mee for thy sake . But as thou hast promised Lord , so let me feele the effectuall working of thy holy Spirit , in giuing me wisedome , to answere the aduersary ; patience and power , constantly to vndergoe , whatsoeuer thou shalt admit to bee laid vpon me ; for , thou hast promised that no more shall bee imposed vpon me , but by the strength of the same Spirit , I shall be able to beare it euen vnto death , for thy Christs sake . If therefore deare father , thou haue so determined , that death shall be the end of my tryalls here ; giue me a willing minde to imbrace it , and leaue mee not vnto mine owne power ; for the flesh is weake , but thy Spirit shall ouercome the weakenesse of my carnall parts : then shall my spirit and inward faith , with patience , passe ouer whatsoeuer torments of my outward body . Thy presence shall be so sweet , as shall swallow vp the sense of my bodies sufferings ; or so mitigate the same , as I shall indure it , with patience , in hope and assurance of that future glorie , promised in Christ , prepared with thee in heauen . My flesh is dust , whereof all the limbes and lineaments of my body are made ; and as they are dust , so I know in thine appointed time , they shall againe returne to dust , and that by the course of Nature : but if thou haue decreed it vntimely to perish by suffering for the profession of thy name ; it shall bee but for a season , and then be restored , and my soule ( redeemed by his blood , for whose sake through thy grace I shall bee ready to lay downe my life ) shall not perish , but passe euen from the fire to felicitie , from the Crosse to a Crowne , from sorrow to ioye , from the hands of malicious mortall men , to the custodie of louing and eternall Angels . O fortifie and strengthen me , in the assurance of his merites , for whose sake I suffer here ; which I confesse , is nothing worthie of the glorie prepared for them , that constantly suffer for the testimonie of a conscience cleare of vaine glorie in suffering : yet is this suffering glorious , to him whom thou makest truely godly ; for I confesse Lord , it is not the suffering , but the cause and mannet of suffering , that make the man that suffers a true Martyr indeed . The cause , thou knowest O Lord , is for that I truely and faithfully professe thy name : graunt that I may suffer what thou hast determined , in perfect patience and true humilitie ; and that I faint not , at whatsoeuer punishment or affliction shall be presented to my weake heart , to terrifie me from suffering ; for , I know that thou art then neerest , when all worldly comfort seemeth farthest off . Let mee not therefore , in thy cause bee affraid of the faces of men , that set themselues against thee in me , for it is not mee they persecute , but Christ my Sauiour in me : for what aduantage can they haue , in taking from me ( a worme ) this my wretched life ? which if they spare , it cannot long endure : and what is my death O Lord , vnto thee , if they take it from mee , but the weakest witnesse of thy truth ? the defence whereof , alas , I cannot maintaine of my selfe ; and therefore according to thy promise teach mee , euen at the instant of my greatest accusation ; that through my ignorance , in a zeale which I cannot maintaine by thy word , I should giue aduantage to the aduersaries . Lord , giue mee wisedome , strengthen and confirme my faith , maintaine thine owne cause in me and by me ; touch my tongue with that celestiall coale , from thine Altar ; then shall I be able to giue a good account to them that shall question me , for the hope I haue in thee : hold mee by thy right hand , that I starte neither backe , nor a side for feare . Thou art stiled the Eternall , the Almightie ; who hast said , thou wilt not giue thy glorie vnto Images , nor thy praise vnto any other for thine owne sake ; therefore for thine owne sake , O Lord , looke vpon the afflictions , not which I suffer onely ; but what , and wheresoeuer thy poore children persecuted doe suffer for thy sake ; euen by his meanes , that makes himselfe euen drunke with the blood of thy Saintes , and that thirsteth , euen for the blood of Kings ( thine annointed ) that honor him not . Thou seest it O Lord , and feelest the miseries of thy poore children afflicted here for thy names sake , by his mercilesse ministers . O represse the rage and furie of these mercilesse men , that falsly conceiue of the sauing blood of Christ , and yet are neuer satisfied , with shedding the blood of those , whom thou hast chosen to bee witnesses of the truth of it ; as thou hast reueiled it in thy word . Thou art the God of glorie , glorifie thy name , and make perfect thy praise , in strengthening thy weake children to witnesse thy truth with faithfull boldenesse , euen before and to the faces of thy greatest aduersaries : make perfect thy power in our weakenesse ; thy wisedome in our ignorance ; and thy great glorie in our deiected basenesse : and giue mee wisedome and strength , to vndergoe with all spirituall patience , these and all other my troubles , and meanes if it please thee , to auoyde the danger which seemeth neere vnto me ; submiting my selfe willingly to vndergoe what thou hast determined for me . Lord euermore encrease and confirme my faith in Christ my Redeemer . Comfort and encouragement , for such as are banished , or enforced to liue out of their own natiue Countrie , either for feare of persecution for Gods word , or the feare of enemies , that pursue them without iust cause . IT is a heauie crosse for a man to be banished the Countrie wherein he was borne ; from his parents , friends and alies . But in such a case , the cause is most especially to be considered , for which thou art abandoned , or dost abandon thy selfe . If thou be banished by authoritie , it is for that thou art an vnprofitable member of the Common-wealth wherein thou hast beene bred and brought vp ; and then is thy banishment iust and fit : for , as one infected sheep couchant with the sound , may indanger many , it may be the whole flocke ; and to preuent it , a good Shepheard will cull it out from the rest , he will tarre it , dresse it , and vse his best meanes to heale it ; but if his art and industrie cannot preuaile , he either abandons it from the flocke , or knockes it in the head . Euen so , a politicke State finding an infectious member in the Common-wealth , by whose wicked , lewde and vngodly example and inticements , other good subiects may be indangered to be seduced ; after admonition and threates of the Lawe ( which not preuailing ) it thinketh ( and is ) fit in policie , either to banish him ( which is the least punishment ) or to extende the seueritie of the Laws vpon him . If therefore thine exile proceede of thine owne vngodly merite , take it with patience , and thinke it a fauour of the State , to hold it satisfied for thy transgression , when it might in seueritie , haue taken thy life . It is also one thing to be banished from , and another thing for a man to flie his Countrie . Banishment presupposeth some great offence committed , suspected , or conceiued to be done by a man , against the Lawes of the Kingdome , from whence he is abandonned , or against the Religion therein professed : And a man to flie his Countrie , argues either a guiltie conscience for some offence done , for which hee dares not stand to the rigour and tryall of Iustice : a common refuge for malefactors , and often attempted also , by some that stande fearefull of the furie and violence of some great and vnresistable enemie . It is not alwayes vnlawfull for a man to forsake his Countrie : as if he be persecuted for the true profession of the Gospell of Christ , in a mans owne natiue Countrie , hee may by Christs owne warrant , seeke refuge in another : Hee that is persecuted in one Citie , let him flie to another . Paul and Barnabas , Christs worthy Apostles , being oppressed by the malicious Iewes in Iconium , for the profession of the name of Christ , fled to Listra & Derbe , where they more freely preached the Gospell . Neither is it vnlawfull to flie the furie and rage of a malicious enemie : Eliah fled by Gods command , from the furie and threates of Ahab that sought his life ; and after from Iezebel : when Pharaoh sought to kill Moses , Moses fled to the land of Mydian . Iaacob was enforced to flie out of his natiue Countrie to Haran , for feare of his brother Esau. Beware that thou in flying mistake not the cause , as to flie from the truth , and from the true worship of Christ , to falshood and Idolatrie : If for the profession of the truth thou be accused and restrained , before thou canst make lawfull escape ( though thou be assured to dye for Christ ) vse no sinister practise to auoide it as distrusting God , as the Disciples did , that fled from , & forsooke Christ when he was taken : neither flie thou as an euill doer , as a Theef or a Murtherer , or as guiltie of any other grieuous offence , for which thou darest not to abide the tryall : though for a time thou maist escape the sword of the Magistrate ; but the guilte of thine offence will followe thee , into what remote Countrie soeuer thou goest ; and wheresoeuer thou carryest the guilt of thy crying sinne , there also followes the Iudgement of God ; as it followed Kayne that slew his brother , who ranne and ranged from place to place , but still the Iudgement of God , as a Blood-hound found him out : Thy best refuge , is to flie vnto God , by repentance and prayer for mercie . Many euilly disposed persons , presuming to escape the Lawe by flying the Kingdome , haue perpetrated most impious actions : murthers , treasons , rebellious , theeueries and the like , and haue escaped ; but could neuer escape the Iudgement of God , which hath either enforced them to returne , and then to receiue their condigne punishment ; or haue endured greatest miseries , disgraces and shame , where they haue thought to be in most securitie and ease ; for , howsoeuer runnagate traytors , thinke that by committing some capitall mischiefe against their Soueraigne , or State wherein they liue , to fulfill the desire of some foraine Potentate , in hope of promised reward and fauour ; or vnder pretence of being acceptably entertained into some supposed Catholicke Societie : What gaine either of these ? the first , condigne suspition of falshood and trecherie , against him who put him trust , to performe a mischiefe at home : for how can helesse thinke , but that he that hath sworn to be a faithfull subiect to his Soueraigne , and will so capitally violate his fidelitie , but he will be false to him ? and so in steed of reward he receiues most deserued disgrace : As touching the second sort , that vnder coulour of Religion , abandon their Countrie , in hope of high aduancement in forraine parts ; are they not scorned of such as are their antients abroad ? and are they not enforced to aduenture their liues , to seduce their owne natiue countrie-men from their allegeance ; and as much as in them may lye , to betraye their owne Countrie to strangers ? yet thinke them safe by flying away , where the Iudgement of God meetes them in euery Countrie . Whether shall I goe from thy presence ? saith Dauid , whether shall I flie from thy Spirit ? Take the sea for thy refuge as Ionas did , thinking to flie from God , did he not finde him out in the most secret corner of the ship ? run from land to land , from one Nation to another people : God will finde thee out among many millions . What then doth a forraine Countrie benefite a fugitiue , when wheresoeuer he becomes , he carryes a hell in his bosome , which will torment him in euery place , in company and alone ? the worme of his guiltie conscience will torment him ; God whome hee so highly offended , will appeare a fearefull Iudge vnto him : and where God in his anger pursues a wicked man , there is no place in the world that can secure him : one mischiefe or another , one horrible end or another will follow him at the heeles , and at length seize vpon him , without vnfained repentance and faith in Iesus Christ. As this is true , that capitall malefactors , cannot hide themselues from Gods iudgements in any remote Region . So true it is , that such as are banished , or doe voluntarily flee some ineuitable danger of vndeserued enemies , as Dauid did from Saul , if hee depend vpon God , shall finde his fauour , loue , presence , and protection ; euen amongst Barbarians , Turkes , and Scithians : for , hee is vniuersall in his power , vniuersall in his prouidence , vniuersall in his knowledge : He obserueth and seeth his , whether so euer they be banished ; and his mercies follow them , and compasse them about . If they seeke him , they shall finde him : as Dauid found him in the Deserts of Ziph , among the rockes of Engedie , & wheresoeuer he fled . There is no place where God is not present , in his mercie or iustice ; and whosoeuer seeketh him in faith and faithfull prayer , findeth him euery where : if they pray vnto him , he heareth them . If then thou be vniustly banished , or lawfully escaped danger , by sorsaking thine owne Countrey , and art in any forraigne and strange Region : Be mindfull of the mercies of God towards thee ; and acknowledge that it is he that hath deliuered thee , and who will giue thee meanes , to liue among a strange people ; Then mayest thou thinke it thy home : for where a man is well , there is his Countrey . And , admit thou be enfotced to become a seruant , or a slaue in forraigne parts for thy reliefe ; yet , if thou truly feare , and sincerely serue God , thou art his free man. Therefore make thou this thy banishment ( by thy patience ) a token and mark of thine integrity . And , if thou remember any grieuous sinne , that thou hast committed in thy natiue Countrey ; thou mayest as well repent it in thy banishment , and more freely ( if it may be so said ) then in thine owne Countrey : for , among strangers there is not such oportunity to sinne , as among familiars : There is no time , nor place , wherein a righteous man can be barred , or preuented , of seruing the Lord , as well in the Wildernesse , as in a Chamber , as well in companie , as alone ; for , a faithfull heart is neuer idle ; it serues God as well in prison as in the Temple . Serue God therefore in feare ; be faithfull in him , and thou shalt be comforted as well in the place of thy banishment , as in thy Fathers , or dearest friends house : And if God see it expedient for thee , he will call thee home againe , to the place from whence thou art abandoned , to glorifie him . A Prayer for a man banished from his natiue Countrey , for some crime committed ; or enforced to forsake it , either for feare of persecution , or of some mightie aduersarie that doth vniustly oppresse him . O Lord God , powerfull , and onely omnipotent , all-seeing , and vniuersally wise ; knowing all things , the beginnings , proceedings , and ends , of all men and their actions : Thy prouidence and protection , reacheth from the heauens to the earth , the Sea , and to the ends of the world : So that none can runne , or be enforced to flie vnto the place , where thou canst not finde him out ; in iustice to punish him for his sinnes , or in mercy to comfort him for thine owne names sake . Lord , I acknowledge , that I haue grieuously offended thee , by the manifold sins that I haue done , not onely against thine owne prescript lawes and commandements ; but also against the Lawes of my Soueraigne : which hath incensed thy heauie displeasure against me ; and in thy displeasure , Man is worthily moued to persecute me , enforcing me to abandon euen mine owne natiue Countrey , for feare of the punishment I haue deserued . And now Lord , being come into this place of banishment , estranged from , and abandoned of all my friends , familiars , and acquaintance ; conuersing among vnknowne people , whose conditions , qualities , and professions , are , as yet hid from me : I doe most humbly pray thee , to be fauourable , and a Father vnto me , in yeelding me reliefe , euen such as thy faithfull seruant Iacob , in his flying from his brother Esau , desired , & bountifully receiued at thy hands foode and rayment ; and moue the hearts of this people , among whom I am enforced to liue , that I may finde fauour in their sight . Thou hast promised , neuer to faile , nor to forsake any that faithfully trust in thee : and that though father , and mother , and all friends forsake them , thou wilt be a father vnto them , giuing them their daily bread , which implieth all necessarie blessings for soule and body : and that all things shall worke together , for the good of those that loue thee : As the selling of Ioseph ; his Mistris false accusation ; his imprisonment ; all wrought for his aduancement in a strange Land ; yea , among a prophane people : So may this my banishment , and liuing among a strange people , worke ( by thy blessing ) to my comfort . Thou art vniuersall in thy wisedome , vnsearchable in thy prouidence , mighty in all thy workes , and to whom all people , Nations and tongues are subiect : work I pray thee , that I may either returne to mine own natiue Countrey , in peace and safety , or that I may enioy here , or wheresoeuer thou shalt be pleased to dispose of mee , meanes to sustaine mee . Thou art euery where , Lord , and raignest and rulest ouer all people ; thou possessest and disposest all things for all men : The whole earth is thine ; the whole masse of gold and siluer is thine ; the Cattell vpon all the mountaines , and in all the valleyes vpon the earth are thine , and thine to giue . Thou gauest Abraham and Lot , portions of lands , and Heards of Cattell in aboundance , in a land wherein they were strangers . Thou blessedst Iacob constrained to flee , a poore man only with a Scrip and a Staffe : and thou broughtest him againe , to the place from whence he was constrained to flee , with mighty Droues . Lord , how mercifully diddest thou worke for Ioseph , abandoned from father ; mother , and friends ? solde as a Slaue , falsly accused ( guiltlesse ) imprisoned , yet at last , made the chiefe ( vnder a strange King ) of a mighty people . When Eliah was enforced to flee from Ahab the King ; such was thy fatherly care of him , that rather then hee should want his necessary foode , thou appointedst the very Rauens to bring him foode , morning and euening . And cōmandedst a poore Widow to feede him in Sareptha : And because she was poore , thou through thy power and loue , of thy seruant , vouchsafedst to encrease her little oyle and meale , ( neere totally consumed ) into so great a quantity , as shee had not onely sufficient , aboundantly to releeue her selfe , and her family , in the extreame dearth and famine : But to pay her debts with the remainder . When Dauid was enforced to flee , from the fearefull fury & malice of Saul , thou diddest not leaue him destitute of necessaries , euen in the very mountaines and desert places . O my God , how can I , but assure my selfe of thy like power ouer mee , thy loue towards me , and thy prouidence for me , hauing receiued so many sweet testimonies of thy helping so many , whom in their banishments thou hast sustained , and relieued in former times ? Thou art the same God , and of the same power and prouidence : therfore Lord forsake not mee , in this place where I am a stranger , where I haue no friend , no meanes of any constant assurance to be relieued . Lord let not my sinnes hinder the worke of thy mercies towards me ; but pardon all my sinnes , and blot out all mine offences , through the bloud of my Sauiour Iesus Christ , whose merites extendeth to the saluation of all beleeuers through the whole earth . O embrace mee Lord with the armes of thy mercies , euen here , where I am a stranger : keepe me vnder the shadowe of thy winges ; teach mee wisedome , that euen here I may seeke thee , and finde thee ; and may receiue here such reliefe and comfort , as I , here giue glory to thy holy name , for thine vndeserued fauor towards me , Amen . Lord encrease my faith . Comfort and encouragement for Parents , that are crossed and grieued at the vngodlines and disobedience of their children : fit for all Parents to reade . AMong the Iewes , it was a reproach , and a kinde of shame , for a woman to be barren : and now in this our age , many men and women that haue begotten and borne children , become grieued and ashamed , that euer they begat , or bare them , by reason of their disobedience and vicious liues . Children are the gift of God , and a great blessing and comfort to godly Parents , if they be good and vertuous , if they feare God , and walke in his wayes ; and then can they not but obay their Parents . A wise and a godly sonne maketh a glad father : but a foolish and wicked sonne , is a heauines to his mother . When children proue wicked , disobedient , rebellious , and refractarie , it is the greatest griefe vnto godly and religious Parents , that any earthly crosse or affliction can yeeld : for as the comfort is great vnto a man to beget sonnes and daughters , whom God hath chosen to encrease the Kingdome of Christ : So contrarily , a greater griefe there cannot be vnto him , then to obserue his children , enclined to be members of Sathan or Antichrist : Especially when a godly Father hath endeuoured through a godly and religious care , to educate a sonne in the true feare and knowledge of God , & yet to see him to proue wicked and vngodly . But , thou that art thus afflicted through the wicked and irreligious course of a rebellious sonne , after all the good meanes thou hast vsed to reduce him to obedience , & the feare of God : Consider with patience , that although God haue giuen thee power to be his Father , in begetting him , and to his Mother to beare him : yet neither thou in begetting , nor shee , though she nourished him in her womb , did giue him either forme or life : How much lesse canst thon or she forme or frame his minde to vertue and godlinesse ? thou mayest giue good & wholsome counsell vnto his eares ; but thou canst not infuse grace and goodnesse into his heart : yet it is thy duty to doe thy best endeuour , to giue him good and godly counsell ; with faithfull prayer to God , that hee will so water the seede , as it may bring forth good fruit : and more the most godly Parents cannot doe . It is with Parents in their desires , to make their children fruitfull in godlinesse , as it is with the husbandman that couets a fruitfull haruest , who manures his ground , soyles it , ploughes it , sowes it , harrowes it ; and as neere as he can , keepes and preuents the vermine , from deuouring the seede sowne ; yet it is not his labour , skill and diligence , that can make it spring vp : he cannot forme the blade , nor infuse the graine into the eare : Nor so preuent the vermine , but that they will deuoure some of the seede : neither can the most godly Father by his best counsell , make good an vngodly Sonne : Hee may sowe the good seede of the feare of God , vpon the ground of his heart ; hee may harrow it with sharpest and seuerest threates , and may endeuour to preuent venemous vices , that offer to choke the good seede that hee hath sowne : But if his heart be stonie , thornie , or neere the high way of the common sinnes of this world ; All his labour , care , and diligence will proue in vaine ; he must leaue the infusion of grace into his heart vnto God , and to worke the practice of godlinesse in him , to whom a godly Father becomes a daily and faithfull petitioner , that he will driue away Sathan , and the swarme of his wicked instruments , from deuouring the good seede , and from sowing the tares of sinne , and the weedes of vngodlines in him . This corrupt world is so full , and fraught with wicked and ly centious youth , that as soone as a young man or Mayde hath liberty , to enter into the companie and societie of wantons , and vngodly youth , they become commonly so infected with their manners , as they drinke in all kindes of vices , as it were wine , making them many times so drunken with vanities , by examples and lewd enticements , as the best counsell of wisest Parents cannot make them , truly sober againe . And to keepe youth in , according to the discretion of prudent Parents , is thought by children , a meere slauery and bondage : so that Parents are many times ( as it were ) at their wits ends , how they might best manifest their affections towards them : for many of them haue learned now to obiect against their Parents that sharply reproue them for their sinnes , that they ought not too much prouoke their children to discontents . And againe , if they denie them meanes to gad abroad , and to spend with their companions what they list ; that Parents are worse then Infidels , if they will not giue maintenance vnto their children . Thus the deuill teacheth them Scripture , to defend and to maintaine their sinne . This is no faigned reproofe of youth in this age : I haue heard these their obiections with mine eares , grieuous to the heart of a godly Father , that seeth and obserueth , that the more indulgent he is to an euill Sonne , the more lycentious liberty he takes : and the more bountifully he shewes himselfe vnto him , the more hee presumes , and the more hee consumes . Yet must not godly Parents desist from , or giue ouer the meanes to winne and reclaime a refractarie Sonne , according to the counsell of the Preacher : In the morning sowe thy seede , and in the euening let not thine hand rest ; for thou knowest not whether shall prosper , this , or that , or whether both shall be a like good . Parents must be alike instant and industrious at all times ; in the morning , euen in the infanc●e of their children , they must begin to sowe good seede : and at noone , namely in their youth to continue it : and in the euening when they are come to the estate of men , they must not giue ouer . It may be God hath appointed this or that time , or this or that counsell , to take effect . If nothing will preuaile with him , leaue him to the Law which God by Moses hath ordained , for a rebellious Sonne : namely , If any man hath a sonne that is stubborne and disobedient , which will not hearken to the voyce of his Father , and to the voyce of his Mother , and they haue chastened him , and hee will not obay them ; Then shall his Father and his Mother take him , and bring him to the Elders of the Citie , and shall say vnto them This our Sonne is stubborne and disobedient , and will not obay our admonition : then the men of the Citie shall stone him with stones vnto death . If this necessary Law were executed at this day , youth would be more tractable and obedient to their Parents . And now , for want of some competent punishment , to be inflicted vpon them , they haue no feare ( many of them ) neither of Parents , of God , or man. And Parents ( for the most part ) are so doting ouer their children , that they will neither themselues punish them , nor willingly suffer the Magistrate , vntill they directly fall vnder the sword of Iustice ; and then there is howling , weeping , sorrow , and heauinesse , with wishes , Would God hee had neuer beene borne . The lenity of Parents , and liberty of Children , breede many inconueniencies in a good and well gouerned Cōmon-wealth . Nay , the liberty of youth of all sorts , being well considered , cannot but be found a mischiefe where it is ( as now in this Kingdome ) permitted ; he that hath but the meanest vnderstanding , and is conuersant among the multitude , cannot but see it , and obserue it . Who seeth not , that youth as soone as they are able to sin , conioyne themselues with such as are more expert in sinning ? And learne of them , all manner of vngodlinesse , pride , drunkennes , whoredome , gaming , swearing , blaspheming ; And yet many silly Parents , winke so long at their impieties that at length they see many times the glory of their children to come to shame . And some good Parents would reforme it in time , and cannot . And many foolish Mothers are most guiltie of their childrens too much liberty , and sinne ; who , because they haue borne them of their bodies ( it may be haue giuen them suck of their breasts ) they are so tender ouer them , as they must want nothing that the fond Mother can shift for : As her breasts were open for them when they were in their swadling cloathes ; now their purses must be open , to put them into euery new fashion . The Sonne hee must meete such , and such his companions at such a gaming , or such a Tauerne , or such a show : and it were a shame for him , and discredit to his Parents , that he should goe without money in his purse , to spend as others doe . And poore silly Parents , especially the sottish Mother , will make meanes to supply his wantonnesse , till at length the young nouice ( turned Gentleman ) proceedes swaggerer ; thence raised to a degree higher : takes the title Roarer , then turnes hee off all feare of Father , Mother , and all authority . The poore Parents sitting sometimes sighing , for the intollerable expence of their prodigall sonne ; then againe they smile , to thinke , and to heare their flattering neighbours , to giue such high commendation of their sonne , a proper , comly , and well clad Gentleman , and like to come to great preferment . This is the beginning of an vngodly , disobedient and stubborne sonne ; and yet all parents that haue a sonne of vile , vicious and dissolute qualities , are not guiltie of their sonnes disobedience ; as the father of the prodigall sonne was , who to fulfill the wanton desire of his sonne , gaue him a portion , without respect of the bestowing of it well or ill : how hee spent it , appeares ; viciously and vngodly , whereof partly the father was guiltie . As at this day , fathers and mothers are , that feede their children with portions , wherewith they purchase often times shame and confusion vnto themselues , and griefe and sorrow vnto their parents . Thou complainest of an vnthriftie , stubborne and disobedient sonne ; consider how thou hast bred him and brought him vp : if thou haue done thy duty towards him , in training him as much as in thee laye , in the knowledge and feare of God , and he hath cast thy counsell behind his backe , and kickt against thy godly instructions , thou art cleere , and his wickednesse and distruction shall fall vpon himselfe . But , if thou haue beene too indulgent and too fauorable , in restraining him from his wicked wayes , remember what befell vnto Elie the Priest , and to his two wicked sonnes Hophnie and Phineas , whome God distroyed in one day ; and Elie their father hearing of their vntimely death , fell backeward from his feate and brake his necke : a fearefull example for a father , that onely vsed no other meanes of raistraining his sonnes , but onely the tender words ; Doe no more so my sonnes , doe no more so . A wicked sonne of a good father , may liue long in his wicked course of life , but commonly he vntimely perisheth and commeth to a fearefull end , as too many examples are manifested before our eyes . But lest a good man seruing and fearing God truely , hauing a wicked and vntamable sonne , to whome he hath done all the godly duties of a father , in bringing his sonne to goodnesse , and to a godly course of life , and cannot ; should be too much discouraged and cast downe through sorrow and griefe , that hee should be the father of such a sonne : let him but consider , that his sonne , though wicked , is the creature of God , knowne vnto him before hee was formed in the wombe ; his beginning , course of life , and end determined by God , and the meanes : and therefore when such a father hath done his vttermost godly endeauour , to make his sonne good by counsell , and findes contrarie effects of his hope ; let him onely praye for him : The best and last dutie , that a louing and well-wishing father can show for the good of his best beloued sonne . If this worke not the reformation of his wicked childe , hee may cast off all sorrowe and griefe for that he cannot reclaime him ▪ and before the world he may iustly disclaime him . They therefore , that will taxe and condeme such a father , for hauing such an vngodly person to his sonne , are vncharitable , as long as the wickednesse of his sonne , proceedes not of any neglect or knowne error of the father . Doe we not vnderstand , that most godly parents hauing two or more sonnes , of equall education and equally instructed , that the one proues tractable , vertuous , religious , fearing God , and another cleane contrarie ? Had not Izaak by his wife Rebecha , two sonnes ( borne twinnes ) Esau and Iaakob , the one wicked , the other the Elect of God ? shall wee thinke that Kayne ( that Reprobate ) was not as well instructed in the feare of God by Adam his father , as Abel was ? yet the one a murtherer , and the other a godly , religious and milde man. Shall we thinke that Dauid instructed not his sonne Absolon in the feare of God , though hee became a rebell against his owne father ? And what shall we thinke of Ismael the sonne of Abraham , the father of the faithfull ? was it for want of diuine instruction , that he became a fierce and cruell man , whose hand was against euery man , and euery mans hand against him ? Will any man be so iniurious or so vncharitable , to iudge or condemne these godly parents for the wickednesse of their children ? doth it not hereby appeare , that good men , notwithstanding all their care & diligence to make them good , may haue wicked children ? neither doth it follow , that wicked men haue alwayes vngodly children : It is God , who as hee formes the bodies of good and bad in the wombe , so he frames the mindes of such as he intendeth to make the vessels of saluation , and giueth them the meanes to become wise in him , religious and faithfull in him ; yet yeeldeth he the libertie of his word equally alike to both : but they haue not both equall grace to imbrace and to practise it alike . Idolatrous Ahaz had religious Hezekiah : good Hezekiah had wicked Manasses ; wicked Amon had godly Iosiah ; Iosiah idolatrous Iehoahaz . Infinite are the examples in all ages , showing that good men haue had wicked children , and wicked fathers good sonnes ; that no man should presume vpon the towardnesse , or dispaire of the vngodly beginning of his children ; but to commend both , to the goodnes and prouidence of God in faithfull prayer ; vsing the meanes , leauing the wicked to God , in prayer for their reformation , and the godly to him , for continuance and perseuerance vnto the end : in whose secret counsell it is determined what shall be the end of them , that feare not God , nor reuerence man. A Prayer to bee vsed of godly parents , for the reformation of vngodly and disobedient children , and for patience ; not ouermuch to afflict themselues for the stubbornesse and disobedience of a wicked sonne . O Gracious , mercifull , powerfull , & euermore louing Lord God , the Creator of all man-kind ; to whom thou giuest , and into whome thou infusest diuers and seuerall portions of vnderstanding , wit , wisedome and grace ; and none by nature can attaine vnto the least measure of these blessings but by thee : Fathers thou hast ordained to beget , and Mothers to conceiue and beare fruite , to the increase and multiplication of humane kinde ; but it is not left vnto the power of parents , to propagate grace in their seede . Seeing then good Father , that thou hast giuen vs power to propagate their earthly and carnall parts , ( yet all formed by thee in the wombe ) and hast reserued vnto thy selfe , the disposition of their mindes and affections : So I humbly pray and beseech thee , to dispose the inclination of them whome thou hast giuen me power to beget ; & beget in them good and godly desires ; reforme the vngodly life and conuersation of that disobedient and vagodly son of mine , whose behauiour is much grieuous vnto me ; and I doe confesse , that mine owne sinnes haue prouoked thee to anger against me , and thy displeasure appeareth , in that hee whome I receiued , in hope to be a comfort vnto me , and the staffe of mine olde age , is become , not onely disobedient vnto me , but as it were , rebellious against thee and thy counsell . Thou art a God righteous & absolutely holy , hating iniquitie ; & it cannot be hid from thee , how I haue neglected the training him vp in thy feare : Yet thou also knowest O Lord , that I haue laboured and endeuoured by my best counsell , to winne him to the feare and seruice of thee ; if it haue beene in vaine , thou hast wisedome and power to supply in him , what is defectiue in me to giue him . I haue endeuoured to make him to know thee and to walke in thy wayes ; but he hath contemned mine instructions , and cast my counsell behinde his backe : hee will not vnderstand , that thou art a God of power to punish him , or a God of mercie to comfort him , if he returne from his sinnes , to the obedience of thee . Lord , it is onely in thee to reclaime him as thou didst the prodigall sonne , whome thou vouchsafedst to receiue vnto mercie , after his long going astray ; whereby it appeareth , that no man erreth so farre , but thou canst recall him ; O recall this mine erronious sonne , reduce him into the feare of thy great name , and make him one of the sheepfolde of thy Saints . He is the worke of thine owne hands O Lord , though I wretched man begat him in corruption , his mother conceiued him in sinne , and bare him in miserie ; yet are these no hinderance to the worke of thy grace in him : For what is , or hath bin the man , that hath not had the like corrupt beginning ? thine owne begotten Sonne excepted . Enoch that walked vprightly before thee , Abraham the father of the faithfull , Eliah and Iohn Baptist , and all thine Elect vessels came by nature of the same corrupt seed , as hath this ( though ) my vngodly sonne . Thou wert pleased to sanctifie these fore-fathers of ours , whome if thou hadst left vnto themselues , they had beene as this my sonne , ready to lift vp their heeles against their parents and thee . Lord , giue thou grace , wisedome , faith and obedience , vnto this my sonne : these are thine , and onely thine to giue . I , indeed haue beene , as the hand to giue him ( from thee ) food for his body , whereby , by thy blessing he hath beene corporally sustained and growne strong in the flesh , though weake in spirituall graces , which are not in me to instill into him , no● bestow vpon him . He is indeed of the poluted seede of offending Adam : yet maist thou be pleased , and I humbly pray thee to accept him into thy fauour ; instructe him in thy feare , indue him with heauenly knowledge , and a perfect faith in thee ; and guide him by thy grace , in a godly , religious and sincere conuersation ; that he may cease to doe euill , and cleaue vnto that which is good ; then shall hee serue thee , and I shall prayse thee for his reformation and saluation . Let neither his sinnes nor mine O Lord , any more prouoke thee to anger , lest thy seuere iudgements should fall vpon him , and shame and griefe vpon vs his parents : but his repentance shall be our comfort , and wee shall reioyce in his conuersion , and not onely we his parents , but all the godly shall reioyce at his returne into the spirituall Societie of thy Saints . Graunt it gracious Lord God , for thy Christs sake , whose righteousnesse , accept as his righteousnesse , and thy sonnes merits for mine and my sons many sinnes . Amen . Lord increase in him the holy feare of thy great name , faith and obedience vnto thee , and giue me grace with patience and prayer , to wayte his holy reformation . A perswasion to patience , in the crosses that often fall betweene man and wife , fit to be considered of maried folkes for their mutuall comfort ; with counsell to such as intend to mary . THere is no man or woman fit for mariage estate , that is ignorant , and consider not of the causes for which that holy estate was instituted of God : But now in this latter age , many rashly enter into it , neither knowing the causes rightly , nor vse it reuerently , which is the occasion of many breaches , betweene man and wife . In former times men and women were onely maried ; but now boyes & gerles , that onely feele by natures instinct , that mariage is a pleasant life , and are onely led by that lawe of lust , to runne and rush headlong into that sacred estate , without feare or wit ; like a barde horse into a battle : not fore-seeing nor considering the dangers and troubles they runne into ; which holy estate ought not to be vndertaken , but with highest reuerence vnto , and in the feare of God the author of it . Many onely consider , that God created man male and female , the man for the woman , the woman for the man ; and consider not the sacred vse , nor the institution of mariage : they looke not into the beginning how God created man , and the woman of the man , to the end they two should by this coniunction become one , and of one heart and one minde in two bodies : they can peraduenture saye , that indeed , the woman was made of the ribbe of the man ; but that , that bone became flesh of his flesh , and by that meanes they two became one , they cannot conceiue ; and yet will aduenture , without either examination or consideration of the danger to take a wife , and the woman a husband ; their least duties to God , not learned of them at all nor considered . Hastie mariages , bring commonly as hastie repentance : not that praise worthie repentance for sinne , but for the sorrowe their vnaduised mariage hath brought them vnto ; rashly vndertaken without asking counsell of God , whence doe spring all the troubles , iarres , brawles and discontentes betweene the man and the wife , thus vnaduisedly coupled together . But man and wife conioyned together in the Lord , namely where they onely aime to liue together in his holy feare , and humblenesse of heart in a liuely faith , craue his holy fauour and fatherly direction , to guide and gouerne them ; and after due reuerence vnto the Lord , they yeeld mutuall and godly loue one to another , with due obedience to God ; and after , one to the other , labouring to keepe peace , vnitie , and concorde betweene themselues , in ayding , helping , cherishing & sustaining each other , in pouertie as in riches , in sickenesse as in health , and be of like godly affection one towards another , with daily mutuall prayers to God , that he will giue a blessing vnto them : they may assure themselues to liue in plentie and peace ; and whatsoeuer crosses , troubles or afflictions befall them , they encourage one the other in the feare of God , to beare them together with equall patience ; and whatsoeuer blessing they receiue at the hands of God , they together giue thankes for the same . These maried folkes thinke it not sufficient ( as many doe ) to ioyne hand in hand , a token of their intire affections one to the other ; but heart with heart in the feare of God , neuer to be disioyned , vntill death deuide them . But how can hearts be truely ioyned together , that are of contrarie dispositions , as many proue to be , that make showe of a godly loues beginning ? can bitter and sweet ? can loue and hatred ? can ioye and griefe dwell together ? and how can hearts contrarily affected comfort one the other in the Lord ? can a truely louing wife reioyce to see her husband grieue ? or can a religiously kinde husband sing seeing his wife lament ? will they not rather enquire the cause of each others sadnesse , and seeke the meanes to remoue it ? their ioye & sorrow should be one , as they are one , they should beare equally one anothers burthen , and neuer to be bitter one towards the other . It is against the nature of man to hurt wittingly or wilfully his owne flesh , but rather to vse all meanes to perserue it : and therefore as man and wife by this sacred coniunction , are of twaine , made as it were one intire bodie , though disiunct in person ; how can the one seeke to hurte the other , but they must both feele the smart ? Discorde and dislike betweene man and wife , is a crosse of all crosses , a griefe of all griefes , and a miserie aboue all miseries vnto either partie fearing God : for , as peace and concorde betweene them , buildeth and establisheth the house , so quarels and brawles turne it vpside downe . Peace and loue twixt man and wife , makes bitter waters sweet ; but hatred and iarres bring best things out of taste . The good agreement betweene man and wife , is one of the three things commended by God and man , and the contrarie condemned of both . If the loue and vnitie of brethren bee so sweete and pleasant a thing , as that Dauid compares it to the most pretious oyntment ; what may be thought of the mutuall loue and godly agreement betweene a man and his wife , when as either of them is to forsake father and mother , brother and sister , and all friends to betake them each to other ? A miserable thing it is , and ( aboue all other former times in this our age ) to be lamented ; to see and obserue , and many times to feele the discordes and quarels , that arise betweene the husband and the wife , the one snarling at the other , as dogges about a bone : Tri●●ing things and matters of 〈◊〉 ●●●ment , often times 〈…〉 against other , in words vnseemly , to vpbrayde , and very vnciuily to checke and taxe each other , to the great offence to God , the Author of that holy coniunction , to the great disturbance of the whole family , and to the euill example of others . Who is it that hath not heard ( or beene personally acquainted with ) the complaints of diuers married folkes of both sexes ? The man exclaiming against the woman , the woman against the man ; As if they were not onely , not of two , made one flesh by that sacred and misticall vnion : but that they were of two contrary kindes ; the man a Tyger , the woman a shee Beare . There is no discord ▪ to that betweene man and wife ; nor harder to be appeased , where in deede there should be no loue , to the loue betweene man and wife , nor harder to be broken . But no meruaile , though it thus fall out now in this last age ; for when there were but two ; one man , and one woman in the earth , did not one accuse the other before God ? Gen. 3. And shall we think , that he that seduced them , will be lesse diligent to make dissention , betweene man and wife now ? He tels the man : Thy wife is of a stout stomack she hath a tart and curst tongue : And suggests vnto the woman ; Thy husband is a froward man. How canst thou brooke him ? Thus labours hee to set enmity between man and wife , as God set enmity between man and him in the beginning . And such is humane frailty , as it is easily moued to things euill , as to strife and debates , without much setting on , but hardly to peace and concord , by best counsell . The stronger should beare with the weaker , and the weaker should subiect her selfe to him she ought to obay : but we see many times , and among many maried couples , that this superiority and inferiority is become preposterous ; the foote would either guide or controle the head , and the head must giue way to the heele , or else the head shall haue little rest . Neede wee seeke Palestine , for proud Iesabels ; for enticing Dalilahs ; for mocking Michols ; Scolding Zipporahs ; lustfull Rahels ? or Egipt for wanton wiues like Potiphars ? They are pittifully and plentifully found nere home . The woman in deede is said to be first in the transgression ; and the Scriptures in many places , testifie that the woman is most proan● to giue cause of offence ; yet not to be taken so generally , as if there were no women , as worthy commendation as worthiest men : Neither are we so to iustifie men in generall , as if there were none , to be in this point condemned as well as the women : for either may giue equall cause of offence to other ; And the woman to complaine as well of the man , as the man of the woman : but the woman the weaker . Haue not many good women foolish and sottish Nabals , brainsick Lamechs , some lasciuious Rubins , others furious and contentious Ism●els , hating and quarelling with euery man , and euery man hating and disdaining them ? Some poore women haue drunkards , some spendthrift-Gamesters , some following Harlots , and the like : this must needes enforce the weake woman to speake : yet , be her reproofe neuer so faire and gentle , doth it not oftentimes beget in such vngodly husbands , cursing , swearing , rayling , reuiling , and sometimes blowes ? Some women also are so selfe conceited of their owne wit or worthinesse , as doe the husband what he can , hee cannot be free from brawles , that many times driues him out of his owne house . Her contentious words , are like the continuall dropping of a rotten house , wherein a man can neuer lye dry . It is better to dwell in a little corner of the house in peace , then in a Palace with such a contentious woman . Now then thou man , that thus complainest of the euill of thy wife , and thou woman that thus exclaymest vpon the distastfull course of thy husband . Take either of you a strict view , and seriously ▪ examine your owne seuerall ▪ wayes , and be not partiall . Be not so quicke sighted , to prye into the faults of thy wife , and to rest blinde in obseruing thine , owne . And thou wife , be not so clamorous against thy husbands imperfections ; and yet to flatter thy selfe as if thou needest not to reforme thine owne errors : and then , as the accusers of the woman taken in Adulterie , and brought to Christ , were willed , if they were guiltlesse , to cast stones at her ; and being all in their owne consciences faulty , in as great sinnes ; they became silent , and secretly departed . So , no doubt , if thou man be innocent , thou mayest iustly complaine against thy wife . And thou woman , if thou be faultlesse , thou mayest lawfully ●axe thy husband : but , if it appeare to either of your consciences , that you are both faulty ; be both silent , and passe by one anothers infirmities , and be at peace . But heere is the mischiefe : the wife iustifies her selfe ; she hath done what shee can to please her husband : but he is still so froward , so testie ; and so cholerick , as shee were better to be out of her life , then to liue with him . Thou woman , thou tookest him , to loue him , and to dwell with him , were he better or worse . And thou must now take thy lot ( being hard ) as well with patience , as thou couldest embrace it ( if it were most pleasi●g ) with delight . And thou man , that thinkest thou hast the frowardest wife of any man in the world ; remember shee was of thine owne choyse ; Thou tookest her for good , if shee be become worse then shee was , thou hast beene an vnprofitable guide vnto her : thou hast bin either too obsequious vnto her , in giuing her too much her will , or too bitter vnto her , procuring her hatred . The humours of many men in the beginning , are , to be so fond , as their daliance cannot be sufficient in priuate , but they must discouer it in publicke ; a seeming pleasant beginning , yet often presageth a sorrowfull ending . No violent thing continues long : and therefore , although loue be the most commendable among all other graces , yet if this kinde of loue be too seruent , it lasteth not long ; it is but as a morning dewe ; as was the loue of Amnon towards Thamar : But where true loue is in deede , it springs from an higher fountaine , which neuer dries vp . That loue betweene man and wife , that begins , continues , and ends in the feare of God , couers the faults that each may commit against other , and keepes all iarres , quarrels , and controuersies , out of the house . But , a griefe of griefes it is to see , many , and many times men and women to come together , in such seeming sweet embracements , as if they were aboue measure affected one towards the other . And yet stay but a little while , and you see a cloud of controuersies fall betweene them ; and then their loue turnes to hatred , their former mutuall kindnesse , to crosses and curses . And whence ariseth this suddaine distraction , but originally from Sathan , who moueth , and maketh mariages , as farre as in him lyeth , betweene vnequals , which may import many inconuenient matches , not made in the feare and reuerence of God ? great inequality of yeares , and much difference in estates , cause often disparagements . Houses and riches are the inheritance of Fathers : but a prudent and vertuous wife , is the gift of God ; And , he that findeth such a one , rec●iueth a fauour from the Lord. But how can any man thinke that God will bestow such a fauour vpon him without asking ? Abrahams seruant that was but put in trust to get a wife for Isaack his Maisters sonne ; went not rashly , and as the prouerbe is , hand ouer head in this weighty businesse , as to take the first that came to hand , as many doe , that conclude the match at the first sight : But hee prayed vnto the Lord , to send him good speede in the choyse ; and wayted the Lords prouidence ; and besought him to shew him certaine probable tokens , that the mayde Rebecka , was she whom God had appointed for Isaack . That businesse which is begun with faithfull Prayer to God , seldome or neuer succeedeth ill . And aboue all other earthly occasions , there is none of higher importance , then the choyse of a wife , or a husband , either of them being an assured crosse , or a comfort , as long as both of them doe liue : And for want of this heauenly beginning ( faithfull Prayer to God ) it many times comes to a helli●h ending ; which may be a motiue to stirre vp men and women , intending to entertaine this holy estate , to craue direction , and wisedome from God , both for their choyse , and peace in that estate . And because many already coupled together , seeme discontent , and afflicted in minde , at their mutuall crosses , now past reuocation ; They must be content to make a vertue of necessity : namely , to vndergoe the burthen , that the one vnkindly layes vpon another , and to pray either that God will ease it , or giue them patience to beare it . A Prayer fit to be said by man and wife together , or by either of them , at any time in priuate . O Lord our GOD , most mercifull and louing Father in Iesus Christ : vouchsafe , as it hath pleased thee of thy great mercy , to conioyne vs man and wife together , according to thy holy institution in the beginning ; So let our hearts be truly conioyned vnto thee , in a liuely faith and true obedience : And so frame our affections one towardes another , as there appeare no cause of breach , of our sincere mutuall duties to the offence of thee . But by thy blessing wee may ( as long as we liue ) endeuour to preserue and maintaine peace and vnity betweene our selues , being a thing pleasing vnto thee . Endue vs both Lord with thy grace & heauenly spirit , that as thou hast by thy holy ordinance , of ●wayne , now made vs one : so our hearts , affections , and enclinations , may be euer one , not according to our naturall dispositions , but answerable to thy blessed commandements , that wee giue no cause of offence each to other : and that wee may euer endeuour to continue perfect , and mutable in our mutuall loue , which we by nature cannot doe : for wee are corrupt , and sinfull of our selues , and alwayes most enclinable to forbidden things . We haue also , O Lord thou knowest , a subtill and malicious aduersarie , who striueth to crosse in vs all good desires , and to peruert our best duties ; to raise discordes , debates , quarels , and as much as in him is , to breake the band of fidelity , which we made each to other before thee . He began thou knowest O Lord , with the first couple Adam and Heuah . It was he that seduced the woman , and shee by his meanes betrayed the man ; and so subuerted their blessed estate of innocencie , and made them subiect to all kindes of miseries , and their posterities : whereof we thy poore seruants are feeble , and sinfull members . And as he began in malice and subtilty , to betray our first Parents ; So is he alwayes busie , to sowe the seedes of debate and strife betweene vs. But Lord , preuent , him , and assise vs by thy power , that we may haue power to resist him , and all his suggestions and tentations . Then , as thou ( Lord ) hast ioyned vs together ; nothing shall seperate our mutuall loues , but Death . And forasmuch ( Lord ) as this estate ( though in it selfe honorable ) may bring vpon vs many troubles , crosses , and afflictions incident to marriage estate in the world : yet by thy fatherly blessing , we shall be able to vndergoe them with patience , or to auoyd them with thankfulnes . It is not in vs , in our wisedomes , strength , or policies , to preuent or auoyde the infinite troubles and vexations , which this estate bringeth with it : Therfore we humbly pray thee , O Lord , to endue vs with wisedome frō aboue ; that whatsoeuer thou haue determined , shall befall vs ; be it pouerty or plenty , sicknesse or health , weale or woe , we may embrace the one with patience , the other with thanks ; And in both , support vs in thy loue ; guide vs by thy grace , protect vs by thy power , and prouide for vs in thy prouidence . If pouerty or want assaile vs , supply our necessities ; if riches encrease , make vs thankfull , and alienate our hearts , from too much loue of them ; If sicknesse or any corporall infirmity ceaze vs , be thou our Physician to cure vs ; If health continue , leaue vs not in security , but giue vs watchfull hearts , to wayte the time of thy visitation ; If the fruits of our bodies encrease , encrease to vs the meanes to sustaine them , both with corporall & spirituall necessaries . And prepare vs for the day of our departure out of this mortall life ; and in the meane time so season vs in all heauenly and diuine knowledge , with true faith and perfect obedience vnto thee , as that day may be vnto vs , the first day of our euerlasting Sabaoth . Be thou also wee humbly beseech thee , O Lord , a continuall guide vnto vs in our calling : Blesse vnto vs , and vnder our hands whatsoeuer we endeuor to performe , in thy feare , and let thy blessing be vpon all that appertaineth vnto vs. If enemies seeke to molest vs , to trouble vs , or to hurt vs , preuent them of their euill deuices ; and graunt that wee giue no cause of offence to any , nor be stirred vp to reuenge vpon euery light occasion ; but vpon all occasions to leaue the reuenge to thee ; And that we may seeke to maintaine peace with all men ; to loue our neighbours , to comfort the comfortlesse , and ( as farre as thou shalt be pleased to enable vs ) to h●lpe , succour , and relieue the poore and needie ; and to doe vnto other men , as wee desire other men to doe vnto vs : To guide and gouerne our family in thy feare ; to frequent the places where thy holy word is preached , seeking the Kingdome of Iesus Christ ; and to doe all other holy duties , according to thy will , vnto our liues end , Amen . O Lord encrease our faith , and our mutuall loue one towards another . How the Husband ought to behaue himselfe towards his discontented Wife . IT is before shewed : and there is none that is , or ought to be ( of either sex ) ignorant , that the man and the wife are of two distinct persons , made one entire misticall body : The man the head of the woman , and the woman a principall member of that head , whom she ought to obay . In the head , is , or ought to be reason , wisedome , iudgement , and all other gifts , whereby it may rightly guide , and direct the inferiour members , and the whole body . Therfore thou man that hast taken a wife , and made her a member of thine owne body , thou art bound to loue her with a perfect loue , according to the counsell of the counsell of the Apostle , who spake by the spirit of God. Let euery man loue his wife as himselfe . And this loue consisteth in cherishing her , in giuing her competent maintenance in defending her from danger , as thou thy selfe desirest to cherish , maintaine , and defend thine owne person . Thou must dwell with her , thou must doe vnto her all such duties , as that holy estate whereunto you haue beene both called , and as the faith plighted each to other requireth . And thou husband , thinke not that because she is the weaker , and made subiect vnto thee , that thou therefore shouldest neglect her , or tiranize ouer her ; but to be so much the more tender ouer her , by how much she is weaker . Thou must loue her , as Christ loueth the Church ( whereof thou art a member ) and gaue his life for it . And thinke not , that because thy wife hath some infirmities , that therefore it is lawfull for thee , to loathe her , or leaue her ; for , if Christ should so deale with his Church , or with thee , a member of it , as to cast it , or thee off , for the blemishes of it , who could be loued of him ? Let not therefore euery fault that she commits in her weakenesse , cause thee to be bitter vnto her , in words , gesture , or deedes ; for by this meanes , thou mayest cause the meekest woman to become like one of the furies : But dwell with her , as a man of knowledge , in passing by her infirmity ; for , if thou loue her , thou wilt not obserue ( at least reproue ) all that shee doth , through weakenes , against thy liking . If her faults be wilfull , and in thine opinion grosse and intollerable , such as by nature thou seemest not to be able to beare ; Shew not in thy hastines a more grosse infirmity , in being too furious : but reproue her with meekenesse ; admonish her gently ; Let thy corrections be comfortable counsell ; strike her not , for it is the greatest reproach in the world , for a man to beate his wife : And it is the way in deede ( though she loued thee before ) to cause her to hate thee . And what gaynest thou by thy seuerity , but a heape of coales vpon thine own head ? If thou canst reclaime her by counsell , thou shewest great wisedome : If thou canst beare with her faults , so they be not capitall against God , thou shalt be commended of all good men for thy patience . If neither reproofe , nor counsell , nor conniuencie , will bring her to obay thee , yet art thou not to leaue her : But consider seriously with thy selfe , whether the cause , or some great part of it be not in thee , whereby shee is moued to speake , or doe that , whereat thou takest offence . Art thou not a Gamester ? art thou not Prodigall of thy purse ? art thou not idle in thy calling ? art thou not often in Tauernes , Ale-houses , in lewde and suspicious companies , consuming that vpon strangers , which should maintaine thine estate and family , when peraduenture thy wife and children languish in penurie at home ? hast thou not , or dost thou not purpose to make away some things that thy wife brought thee ( goods or lands ) against her will ? If any of these occasions moue her , thou hast reason to beare with her , and more reason to reforme thy selfe : for , commonly men thus giuen ouer to these vngodly courses , are most apte to abuse their wiues : if thou be innocent & free from these , and thy wife through her vnciuile and immodest cariage towards thee doe abuse thee , and neither counsell nor kindnesse , gentle intreatie , nor seuerest threates will calme her , thou must sit downe by it in silence , and saye , It is my crosse and I will beare it . The best course thou canst take to remoue this inconuenience , is for thee to giue good example , to liue vertuously , to serue God , and to praye with her , and for her , to repent thee of thy sinnes vnfainedly , and suffer these domesticall and houshold crosses patiently . Be not wilfull nor too wise in thine owne conceite , as to thinke thou canst tame thy wife more by tyrannie then tractability ; & search , and peraduenture thou shalt finde thine owne faultes as great or greater then hers : If thou could as well see thine owne as thou obseruest hers , thou wouldest acknowledge thine owne sinnes hath caused her to become a trouble vnto thee : reforme therefore what is amisse in thee , and thou shalt finde a comfortable issue of thy good endeauours and prayer . A Prayer to be said often of a man , who hath a wife of refractarie conditions . O Gratious Lord God , mercifull and euer-louing Father in Iesus Christ , who hast the disposing of all hearts , the working and setling of all good affections in man and wife , the one towards the other ! Thou art the Father of all that loue thee ; the keeper and helper of all that come vnto thee in a liuely faith , who receiue comfort of thee in whatsoeuer trouble or affliction . I humble my selfe before thee , and pray thee in the name of Iesus Christ , to pardon and to forgiue me my sinnes , the ground of all my troubles , the greatest whereof O Lord , I finde to be the vnquietnesse of my wife and her infirmities : thou gauest her me , and I tooke her for a helper ; but thou seest she showeth her selfe rather a crosse then a comfort vnto me , to the griefe of my heart ; and the more , by reason we offend thee by our contentions . Lord , consider her weakenesse and her infirmities , and giue her wisedome and grace to reforme them . The corruption of nature O Lord , is strong in vs both : in her to commit things grieuous vnto mee ; in me too great and vnaduised reproofe of her : Lord , vouchsafe vnto vs both thy holy Spirit ; worke in vs conformitie and obedience to thy will , & patience to beare one the others weakenesse . I cannot Lord , excuse or cleere my selfe of deseruing thy iust displeasure towards me , by reason of mine owne sinnes ; but must and doe confesse my selfe worthily crossed by her , that should haue bin my comfort : for how can I expect obedience of her that is by nature weake ; when I my selfe that shoulde showe more strength , obey not thee ? O Lord , reforme in me whatsoeuer thou seest imperfect ; then maist thou in mercie be pleased to reforme her . We came not together Lord , without thy prouidence ! wee were conioyned by thee , and by thee commanded to loue and to cherish one the other ; wherein as we haue both come short of our duties through our frailties ; so we both feele the bitternesse of the breach of our duties eche to other which thou hast commanded : O take from mee Lord , whatsoeuer iust cause shee may obiect against me , in defence of her pretended discontentments ; and season her heart O Lord , with meekenesse , humblenesse , patience , peace and loue . Let neither of our naturall infirmities O Lord , nor Satans practise and malice , moue or make any more contentions , quarels or debates betwixt vs : but as thou hast made vs by thine holy ordinance one , so let our loues , mindes and affections be one ; that wee may henceforth liue louingly , peaceably and religiously , in thy faith , feare and obedience ; and truely seruing of thee , as long as we both shall liue . Amen . Lord , encrese my faith , and send vs quietnesse , peace and loue for euer more . How the wife ought to behaue her selfe towards her husband , though he be faultie and hard to be pleased . THe complaintes of husbands of their discontents , proceeding from the supposed euill of their wiues , are not seene so common , as are the clamours of wiues against their vnthriftie and vnkind husbands : yet it may be , if they were equally ballanced , there would be no great difference in the weight ; but that , commonly husbands haue more priuiledges ouer their wiues , being become wise in thee , and righteous before thee ; not trusting in a seeming and outward and verball holinesse ; but neuer to rest satisfied , vntill I finde the effectuall working thereof in my soule through thy holy Spirit ; and an assurance through faith , that my sinnes and my former neglect , through the merits and mediation of my Sauiour Christ , according to thy promises in him , be freely pardoned and forgiuen me . Thou hast taught mee O Lord , to praye , that I may doe thy will here in earth , as thy will is done in heauen ; and yet such is the corruption of my will , that it seemeth to striue to preferre it selfe before thy will ; & by this vntamed and peruerse will of mine , I haue done all that I haue hetherunto done , as it were to crosse thy will , although I haue verbally prayde , as thou likewise hast taught mee , Not to be led in temptation : I haue not onely yeelded to euery temptation offered to moue me to sinne , but haue sought many ( and many times ) occasions and opportunities to sinne ; in so much as I haue turned those blessed Petitions which thou hast taught me to make vnto thee , for my reformation and consolation , into meere wantonesse & sinne . O heauy is thy wrath , and seuere are thy iudgements due vnto me for these my transgressions and wicked deseruings : I could not auoyde thy seuere sentence of vtter condemnation , were there not mercie with thee , aboue thy displeasure : and had I not a Mediator with thee , and such a powerfull and preuailing Aduocate , as can worke peace with thee for me when thou art angrie ; what should become of me ? In him therefore O my God ( worthily offended with me ) I fall downe before thy foot-stoole in his name , for whose sake thou hast promised to heare most grieuous sinners , and to pardon greatest offenders ; and the greater the sinnes are which thou forgiuest , the greater appeareth thy mercie : my sinnes are great , yet farre greater are thy mercies : yet Lord , I haue not therefore the more presumed ( vpon thy mercie ) to commit sinne , or to omit my dutie , in walking more religiously and vprightly before thee then I haue done . Consider Lord , that corruption hath seduced me , and Satan deluded me , and now I finde that I haue gone astray , and gladly would I now returne vnto thee , neuer to fall backe againe ( assisted by thy grace , ) and therefore Lord , extend the Scepter of thy louing fauour towards me , in token of thy reconciliation with me ; so shall my heart within me ( now cast down for feare of thy iudgements ) reioyce and be glad in thee ; my soule shall cleaue vnto thee , and therefore Lord , cast the cancelled Bill of my sins out of thy hands into my heart , as an acquittance for all my sinnes , purged through the blood of that immaculate Lambe Christ Iesus , to whom with thee and the holy Ghost , be all honor and prayse for euer . Lord euermore increase my faith . A comfortable conclusion , showing the benefit of afflictions , to the end wee may beare them in what nature or kinde soeuer they befall vs , with the more resolute and godly patience . IT is before obserued , that God exerciseth all his children with one crosse or affliction or another ; not all and euerie one alike , neither in weight , measure or number , which to expresse in perticular , is impossible , for they are without number : yet the greatest and most principall are before remembred , as a preparatiue for euerie child of God to looke for them , and to settle them selues to vndergoe them with patience , when they come : for euerie child of God may be assured , sooner or later to taste of some of them ; and that when one trouble is past , to prepare himselfe for another ; for commonly when one crosse is gone another comes . God will not leaue his children idle , and to liue in carnall securitie here , lest they should forget him , and so turne his fauour into wantonnesse . Therefore saith Dauid , As one deepe calleth another deepe by the noyse of the waters , so one affliction calles for another . Sinne calles for sicknesse , sickenesse for pouertie , pouertie for enemies , enemies for contempt , vexation and slaunder . If thou haue neither sickenesse , pouertie , enemies , nor contempt ; yet sinne thou hast , which calles also for disobedience in thy children , disquietnes in thy wife , falsehood in thy seruants , losse of goods , death of thy vertuous children , or thy louing wife ; these are commonly reputed crosses , and who is free from them all ? Be assured if thou be the true child of God , one , or some , or all these will visite thee by turnes . Innumerable , troubles saith Dauid , haue compassed me about on all sides , and that is the condition of Gods deerest Saints , here to suffer affliction on all sides , and to be exercised with temptations of diuers sortes . The seruant is not aboue his Lord ; if they haue persecuted me , saith Christ , they will also persecute you : if Christ had trouble here , so must we . As Christ through many troubles and persecutions came to glorie , so must euery of his Elect drinke of the same cup : Through many troubles , they must enter into the Kingdome of heauen . Hee that will liue religiously and in the feare of God , must looke for tryals and troubles in the world , and continuall temptations of Satan , to drawe him to sinne , that by his sinnes he may offend God , that if it were possible God might forsake him . The most godly haue many sinnes , and sinne is the cause of all troubles , as appeareth by that which is said before ; and if we sinne , shall we thinke we shall not be punished ? though not as the meerely wicked in Gods hote dipleasure ; but in loue , and the punishments may seeme alike with that of the wicked , but their endes not alike . Wherefore then should a man ( fearing God ) be sorrowfull for his afflictions ? seeing he is thereby occasioned to search and to trye his wayes , that finding himselfe guiltie of disobedience to God , he may the more speedily returne vnto him , lifting vp his heart and his hands to him and say , I haue sinned and rebelled against thee , therefore dost thou worthily punish me . Fooles , saith Dauid , by reason of their trangressions , and because of their iniquities are afflicted : and is not euery man that feareth not God , in the rancke of Dauids fooles ? nay , who is so righteous , that hath not committed folly by sinning ? and who then can be free from affliction ? If God should not correct vs her● for our sinnes , he could not but reserue vs for destruction hereafter ; for such is the vilenesse of sinne , and so odious to God , as he neuer lets it goe vnpunished in Gods dearest Saincts here for a little space , and the obstinate hereafter for euer : therefore better to suffer chastisement here for a moment , then to be heere free , and hereafter perish for euer : better to be corrected in the world , then to be condemned with the world . And we must consider , that as we seeme and find our selues endued with a greater measure of guiftes and graces then some other men : so we must thinke , that God will trye these graces in vs , and the power and vertue of them by afflictions and troubles here ; that through our patient suffering , we may be knowne to be what we would be reputed to be ; for , the wicked commonly come not in to such calamities as the children of God doe , vnlesse by their wilfull running into miseries and dangers by their impious actions : but the godly are not so much agents to procure , as patients to suffer their afflictions : they are tryed as siluer from the drosse by the fire of tribulation , to make them perfect . Yet such is Gods great mercie and fauour towards his owne , as although he punish them , he proportions their afflictions according to their strength , and their strength according to the weight of their correction ; giuing them grace to possesse their soules in patience in greatest crosses , & causeth them to reioyce in them , through the hope of the eternall weight of glory promised . Seeing then , that all Gods children are to suffer in one kinde or another : and they that liue at their libertie and in the pleasure ; of sinne without trouble , in what a lamentable case are they , that doe not onely not fall into like affliction , but boast of their freedome from all kinde of crosses ? Are there not some that say , I was neuer troubled by Sathan , I neuer felt any of his temptati●● ? Another , I haue neuer 〈◊〉 sicke in all my life ? A third , I knowe no enemie that I haue ? A fourth , I want nothing , my corne and Cattle prosper , and I haue enough to maintaine me during my life ? Another boastes of his thriftie children ; Another of his beautifull buxum and louing wife . Doe not many silly men thus foolishly ●latter themselues , and thinke that God dealeth thus fauourably with them aboue others , as an argument of his loue towards them , farre aboue those that are many wayes afflicted ? but let them consider it well , and they shall finde the contrarie ; for , if God indeed loued them , he would assuredly correct them : for hee chastiseth euery sonne that hee receiueth ; for euery man is a sinner , and for sinne he correcteth . Therefore haue such men as are free from troubles , greater cause by farre to suspect themselues to be out of Gods fauour , then to boast of his loue ; and to thinke rather , that they are vnder the power and slauerie of Satan ; and that the world & the pleasures of the ●lesh haue bewitched them : for where Satan is silent , he suffers men to sleepe securely : he is loath to trouble them , out of their secure slumber ; And hee is content ●hat the world should smile vpon them , and to giue them all sensuall content , neuer desiring to crosse them . And this maketh many poore soules , falsly to imagine , that they are here euen in Paradise , when the deuill hath them Captiues . But , when it pleaseth the Lord of his great mercie , to alter their carnally pleasing condition ; and to giue them some bitter potion , or some precious eye-sal●e , to make them see the danger they stand in , by awaking them by his correcting rod ; And they begin to be sensible of their miserable estate , and to encline to repentance : Then shall they finde Sathan ( before silent as a Lambe ) roaring as a Lyon , bereft of his prey , labouring by all infernall and ●lattering meanes , to retaine them still . And where before he seemed not to appeare in his likenesse , in vsing any apparent tentations , finding them already sufficiently chayned vnto him : seeing now his Captiues , like to breake loose , and to escape ; They shall finde he will vomte out a floud of hellish tentations after them , to bring them backe againe ; and will leaue no meanes vnattempted , neither inward tentations , nor outward allurements , nor the enclinations of a mans own will , to ouerthrow them : And where before hee was contented , they should be free from troubles and afflictions ; hee will now worke all the meanes he can , to loade them with all kindes of miseries ; not to make them better , but , as much as in him lyeth , to driue them to despaire in God : And ( as Iobs wife , by his instigation said to her husband ) to curse God and dye . So that their case is dangerous that liue securely free from Sathans malice , from feeling of their sinnes , and from worldly troubles ; and happy are they that suffer here vnder the gentle hand of God , and according to his will. Sathans tentations , and greatest afflictions , are no new and strange things , but vnto them onely that haue long beene lulled in the lap of all kindes of pleasures : When crosses in deed light vpon them , they thinke them strange ; but vnto the dearest children of God , they are , and haue beene euer familiar ; and Gods Elect Saints haue beene euer companions in afflictions . Therefore St. Peter , to the comfort of all afflicted , to the end of the world , saith , Dearely beloued , thinke it not strange , concerning the firie tryall , which is amongst you to try you : as though some strange thing were come vnto you : but reioyce , in as much as ye are pertakers of Christes sufferings , that when his glory shall appeare , ye may be glad and reioyce . Therefore let euery man comfort himselfe in his proper affliction ; And consider well the course that Almighty God taketh with afflicted men , be they punished in his anger in iustice , or chastined in his mercie : the naturall man maketh no distinction betweene iust punishments , and fatherly corrections ; hee thinkes the chastisements of Gods children , to be of the like nature , as are his iust iudgements vpon the wicked . And therefore maketh no difference , but concludes all vnder one and the same sentence of wicked men , because they are alike punished : and in deede it is hard for a man to iudge his owne ; much more hard , to determine of another mans deseruings b●fore God ; who often times keepes the godly still in trouble , and easeth the wicked : which maketh the carnall man to thinke the wicked to be in Gods fauour , and the childe of God in deede , not to be beloued of him . But marke well the purpose of God , in thus relieuing , comforting , and easing a wicked man of his troubles ! thinke not it is in his loue , but in that he obserueth in him a minde enclined to some stubborne opposition against his commaunds , which he would put in execution , but that his crosses and afflictions hinder him : As Pharaoh , being afflicted , entreated Moses to pray for him ; and being eased thereof , he forgat his affliction . So the children of Israell , when they rebelled against God , and GOD afflicting them for their disobedience , assoone as by submission and prayer they were eased , they fell to their old and wonted stubbornnesse : And this doth God fore-see ; namely , that neither affliction , and misery on the one side ; nor prosperity and outward felicity on the other , can bring a wicked man to be good , a rebellious to be obedient . As touching Gods correcting , and againe comforting his owne children , it is to another end ; for when by his chastisements he hath sufficiently tryed and humbled them , and brought them to the knowledge , and acknowledgement of that , for which their calamities and crosses are fallen vpon them ; namely , for their sinne and disobedience : Then hee begins as the skilfull Chirurgion , to lay mollifying and healing plaisters of loue vpon their wounds ; hee workes inward assurance of the free pardon of their sinnes , in their consciences , by the apprehension of his mercies in Christ. The godly may be visited with sicknesse , so may the wicked , and either of them recouer their health ; They may likewise fall into pouerty and want , they may be alike imprisoned , they may fall into equall outward crosses , and be alike eased of them . But to the comfort of the one , and that Gods glory may the more appeare in his recouerie and release , through his faithfull prayers ; and to the further condemnation of the other ; reseruing for him a greater punishment , howsoeuer hee may thinke , that God hath restored him in his loue . And therefore , be sure whosoeuer thou art that sufferest affliction here , to hold fast by God through a strong faith : and know that thy crosses are sent thee , to exercise thee with patience and obedience , and to make thee better . And therefore if God be pleased to ease thee of any of thy troubles , it is in his great mercie , to make thee to know , and to acknowledge , that thy crosses and corrections , and the cure of them , come onely from God ; who requireth of thee onely thankfulnesse , and new obedience : for , if thou vpon recouerie of thy sicknesse , vpon supply of thy wants , vpon thy freedome of imprisonment , or vpon release of wha●soeuer troubles , thou shouldest returne to thy former sinnes ; thou must looke for new , and more seuere and ( speedie ) punishments . Be well aduised therefore , repine not at thine afflictions , but in patience possesse thy soule : wayte the good pleasure of God for thy deliuery ; & forget not in all thy troubles , to lift vp thine eyes to him that striketh thee ; entreate him in an humble heart by faithfull prayer , in the name of his Sonne : faint not , and hee will ease thee , or release thee . A necessarie Prayer , for strength , to beare whatsoeuer afflictions , with patience ; and for faith , to resist the tentations of Sathan , that will suggest , they proceede of Gods meere displeasure . O Lord my GOD , who in thy wisedome , diddest first forme me in , & broughtest mee out of my mothers wombe : In thy goodnes hast relieued mee ; and in thy prouidence , as a Father , preserued mee vnto this day : And before I was borne , diddest determine all things , that I should suffer in this my mortall life ; Leaue me not now , I beseech thee , nor forsake me , for now are the troubles and tryals befalne mee , which thou hadst determined from the beginning ; onely through my sinnes , whereby I haue grieuously offended thee . I thanke thee Lord , that thou hast so fatherly a care of me , as not to suffer mee to runne on in my sinnes , without this gentle correction . I confesse , O Lord , before I was afflicted , I forgat to serue thee ; nay , I forgat mine owne sinnes , I followed mine owne wanton and vnruly desires , and corrupt will , as I was misled by that deceiuing guide , that miscaries all those that forsake thee , and follow him : And therefore I acknowledge thy iudgements iust , and my troubles deseruedly layde vpon mee ; yet not in so heauie a manner , as thou iustly mightest inflict them : For , as the troubles and afflictions are infinite , which thou canst finde out , to inflict vpon thy sinning children : So mightest thou haue layde the most heauie of them vpon me , because my sinnes are great and infinite ; And I cannot but acknowledge , that had it not beene , that thy mercies surmount my sinnes , I had perished vnder my troubles long agone . If thou haddest obserued euery of my sinnes , and for euery of them haue inflicted vpon seuerall punishments ; I could neuer haue beene able to beare the least part of them , I should haue fainted and sunke vnder them . But , such hath beene thy fatherly loue towards me , that thou hast not punished me , according to the tenne thousandth part of my deseruings . Though sometimes I haue felt thy rod , and haue beene sensible of thy corrections , yet neuer ouerpressed with them . I haue had sicknesse , but thou healedst me : I haue had enemies , but thou hast defended me ; I haue been in diuers mortall dangers , but thou hast preserued me ; I haue beene in want , but thou hast relieued me ; I haue had many domesticall crosses , but thou hast giuen mee patience to beare them : And although I be not yet free from some of them ; yet will I not feare or faint , now ( by thy grace ) hauing had so many testimonies of thy fatherly louing kindnesse towards me , in working so many gracious deliueries for me . My sinnes then prouoked thee to correct me : I am a sinner still , and therefore I cannot but look , for my continuall sinnes , continuall chastisements . But Lord , let not thy corrections be such punishments as thou inflictest vpon such as haue neither feeling of their sinnes , nor are sensible of thy punishments ; I confesse my sinnes , I feele thy correcting hand gently layde vpon me ; And I finde , gracious Father , that though thou be displeased for my sins , yet art thou not so seuere in thy chastisements , as I iustly deserue . Thou proportionest my corrections , according to thine owne gift of faith and patience , which thou fatherly doest furnish mee withall ; so that I am in some measure able to beare them : or thou giuest mee faith and patience , according to the weight of thy corrections ; otherwise it were not in my power , to beare the least of thy chastisements ; but with much impatience , murmuring , and grudging , whereunto thou knowest my weake nature is enclined . And thou Lord , well knowest what a malicious and subtill aduersarie I haue , Sathan , that endeuoureth to draw me , to rebell and to kick against thy fatherly corrections ; suggesting vnto me , that they proceede of thy finall hatred towards me : and coueteth to feede my carnall enclination , with the vaine pleasures and delights of the world , and the lusts of my corrupt heart ; and to reiect the yoke of thy gentle chastisements . But Lord , thou hast taught me to know ; and I haue found him ( as in deede he is ) a lyer , an enemie , a tempter . O giue mee wisedome to obserue , and strength to withstand all his tentations and a●lurements , that I may onl●●elie vpon thy prouidence , mercie , and goodnes ; wherein I know that all the troubles and afflictions which I now endure , and that thou shalt hereafter impose vpon me ; are the true and infallible tokens of thy loue towards me : And therefore shall neither my hope nor my patience in suffering , be weakened , notwithstanding his malice . Though I should walke through the valley of death ; yea , if Death were instant before me ; I will not feare : for , thou art with me in all my dangers , to succour mee . Thy rod & thy staffe they comfort me : Affliction and sorrow may endure for a little time , and then cōmeth ioy . Thy dearest children , O Lord , endure troubles ; but as they come of thee , so are they eased againe by thee . Thou hast sent me great troubles , O Lord , and many aduersities haue befalne me , but not without thy prouidence ; and thou hast hether-vnto sustained me in them all . I will therefore goe forward in thy strength , who hast hether-vnto vpholden me by thy power . And therefore my trust and sure confidence is , that I shall neuer perish , in whatsoeuer troubles . Though sorrow and heauinesse , vnder mine afflictions , may seeme to oppresse me , and to presse mee downe ; yet taking perfect holde through a liuely faith , of thy neuer-fayling promises : I am assured in thy good time , to be finally relieued & comforted . In the meane time O Lord , giue mee perfect patience , and let my faith neuer faile mee ; But as thou hast willed me , I cast my burthen ( euen the burthen of my sinnes , for which thou correctest me , and the troubles which thou inflictest vpon me for my sinnes ) vpon thee my Christ , who hast suffered both for my sinnes , and for the punishment of them . And hast promised to nourish me , to sustaine , maintaine , and vphold me in all my tryals . Lord , I haue had experience of thy goodnesse , mercie , and fauour towards me , euer since I was borne ; by thee I haue beene stayed ▪ from the wombe ; Thou tookest me out of my mothers bowels ; I haue euer since tasted of thy goodnes , thy power hath held me vp ; thy prouidence hath euermore found out meanes to relieue mee in my greatest necessity , to defend me in my greatest dangers , to ease mee in my greatest griefe . O my God , grant that I now may not distrust thine accustomed mercies , but may still assure my selfe , that when greatest danger shall befall mee , that rather then thou wilt leaue me helplesse , thou wilt giue thine Angels charge ouer me , that I shall not be vtterly out of hope of helpe ; and that thou wilt send from heauen and saue me . Thou hast promised to couer the faithfull , euen with the wings of thy protection . I beleeue Lord , therefore I pray , that thou wil● sustaine me , and deliuer me out of some of my troubles . I embrace thy chastisements , O Lord , with a thankfull heart , knowing that , that man is blessed , whom thou correctest : Be not therefore far from me , O my God , though I be compassed about with many troubles . Though feare possesse my soule , confirme my faith , & I shal not faint . Thou hast promised not to be farre from them that call vpon thee faithfully : let not therefore faith faile me , O Lord , and then lay what thou wilt vpon me ; for I know thee to be my Lord that hast made me , my strength that hast hether-vnto sustayned mee , my Redeemer that hast saued me , and he that will for euer preserue me . Amen . Lord encrease my faith . FINIS . Notes, typically marginal, from the original text Notes for div A08282-e1740 Patience beareth all things . Patience brooketh not a repining heart . Patience is neuer idle . Patience a marke of the Childe of God. Psal. 38. 15 Where no triall is , Patience cannot appear . Rom. 5. 3 ▪ 4 Afflictions make not a Patient mā miserable , but rather honorable . Carnall men think Patience sottishnes . Patience findes comfort in the end . 2. Kin 18. 〈◊〉 2. Sa. 16. 〈◊〉 Why God sendeth his children troubles . Heb. 12. 11 God limiteth our afflictions . Iob 5. 6. Seuerall kindes of afflictions . Luc 21. 1. We ought to imbrace whatsoeuer God layeth vpon vs. Afflictions , Medicines for sinnes . Good thinges become euill to the wicked . Afflictions the crowne of the godly . Gods children haue least rest in the world . Iob 5. 17. Luk. 21. 19. Heb. 12. 6. Reu. 3. 19. God correcteth none but for sinne . Sinne causeth afflictions . No man is here punished according to the merit of sin Psa. 19. 12. Psal. 32. 5. No man can hide his sinnes from God. 1. Io. 1. 9. The entrance into Gods fauour is to confesse our sinnes . God doth not punish euery man a like . Mat. 26. 75. 2. Sam. 12. 13. Though God forgiue our sinnes hee keepes vs in awe by some crosse Ver. 14. Beware of hardnes of heart . We must with confession of our sinnes ioyne repentance in faith . Math. 27. 34. We must daily confesse our sinnes because wee daily sinne , but not stay vpon confession as Kaine and Iudas did . Pro. 9. 27. Io. 11. 2. Ezec. 18. 32. Ver. 23. What true repentance is . Markes of true repentance . Sorrow for sinne and faith in Christ must goe together . It is onely the grace of God that worketh repentance Rom. 8. 29. Eph. 1. 5. 6. 7. Wee bee made the sonnes of God in Christ , in & by whom wee haue power to pray vnto the Father 1. Io. 5. 14. Iam. 1. 6. We ought to take our afflictions patiently because they are sent of God. God sendeth sometimes afflictions , to make vs to acknoweledge his power with thankefulnesse in remoouing them . Gods stripes hurt vs not but heale vs. Iam. 5. 10. They are blessed that suffer with Patience . Counterfeit Patience . Afflictions here the liuery and badge of Gods children . Christ afflictions here in the world . Nothing befalleth vs but by the prouidence of God. Christ suffered not for himself but for vs. What is required of vs for the release of our sinnes . How wee ought to make peace with God. Sinne the greatest affliction that can befall a man. Sinne a common disease and sickenesse of the soule of euery man. Gen. 8. 21. All sinne proceedeth from the corruption of the heart . A seruile feare . 1. Io. 2. 1. 2. Gods mercies greater then our sinnes . Micah 7. 18. 19. Psal. 103. 11. God died for sinners , but not for such as dye in their sinnes . The means to be eased of sinne . 1 Ioh. 4. 14. The bloud of Christ is able to clense the greatest sinner . Psal. 51. Ver. 3. What confession wee must make . Iam. 2. 10. Sorrow for sin a good beginning of true repentance , yet , not perfect without perseuerance in wel doing . Sathans illusions . 〈◊〉 . 4. 14. Not to beleeue Sathans suggestions . S●● Iusi● Math. 8. 29 Sathan guilty of the sinne against the holy Ghost 1. Ioh. 4. 14. Iam. 4. 7. As Christ triumphed ouer Sathan so shal all beleeuers . Euery faith full Christian combating with Sathan , hath Christ his second . Sathan noting whereunto man is enclined , feedes him with occasions to offend . Eph 2. We are neuer free from trials . Sathan hath swift wings to follow , and to tempt sinners . Most worthy men haue beene guilty of great sins . If there were no sinne , there needed no Redeemer . None can loue God , but such as he loueth . Christ is the truth , the way , and the life . Pray . God accepteth inward sighs for sinne . Sicknes of the soule , & sicknes of the body great afflictions . The soule and body feele one the others sicknesse . Sathan in our health tempteth vs to sinne , and in sicknesse presents it vnto vs. Sathan is most busie to tempt vs , to distrust God , when wee are neerest our death . The true childe of GOD , is most tempted of Sathan , wherby he may know that sathan hath no share in him . When wee are w●akest , and Sathan busiest , God in Christ is strongest for vs. God sheweth great fauour by drawing vs out of the power of Sathan by sicknesse . Exo. 15. 26. The neglect of the word and seruice of GOD , a great sin . Ioh. 11. 4. 15. Prayer an argument of the child of God. The effects of true repentance . Fit signes of repentance in a sicke man. A sick man may inwardly pray , thogh standers by obserue it not . Wee may pray for health in our sicknes , and seek to the Physician , so we depend not more vpon his ●rt , thē vpon Gods blessing . To abandō cunning men and women ▪ so reputed . 2. Kings . How thankfulnesse should appeare vpon recouery . Comfort ▪ against death . Not to fear death , for it frees vs from many troubles , and brings vs many blessings . How to prepare vs for death . How to dis●ose of worldly things before we die , and how to leaue all . The ioyes of heauen are inexpressible . Why wee should desire to dye . Pouerty and want a great affliction . Riches and pouerty variable . Easier to fall then to rise . Riches and pouerty may both proceede of Gods mercie . The ground of true prosperity . The cause and meanes are to be examined how a man comes poore . To get , and ryotously to spend , is idlenesse it selfe . Idlenesse the cause of many sinnes . God sends pouerty & want to weane vs from sinne that fulnes procured . Great difference betweene the rich gluttō aud poore Lazarus . God dealeth well with vs , to take away the meanes that make vs proud . Pouerty nor riches make men good or euill . Pouerty to some , better then riches . Men i●dged happy and vnhappy according to their welth and want . God iudgeth not according to the outward appearance . Foode and cloathing a sufficient portion . Superfluous foode and rayment haue vndone many . God is ready to receiue a prodigall . God neuer faileth the faithfull . Math. 15. 33. 34. Math. 14. 17 ▪ Mar. 6. 38. God can satisfie his children with little . Deut. 29. 5. It is a great dishonour to God , to thinke he cannot doe now as he did of old , for the reliefe of his . Before corporall wee are to aske spirituall things . Math. 6. 13. God , as he was so , he is , and will be for euer . Why God depriueth men of their libertie . The Prison a place of libertie to serue God. It is a death to a carnall man to bee preuented of his pleasures . The minde may bee at libertie when the bodie is imprisoned Many are worse after then before they were imprisoned None is restrained of his liberrie but by Gods Prouidence though man may bee the meanes . As all men are sinners so all men deserue c●rrection . If a corporall prison be irksome what may we thinke of the infernall ? God restraineth men here to giue thē libertie hereafter . The cause of imprisonment is to bee considered . Gen. 39. 14 Math. 13. 4. He that is imprisoned without iust cause , may reioyce . 1. King. 22. 27 Most godly men haue beene imprisoned . As the cause is , so ought the counsell to be . Diuers causes of imprisonement . What is required of a man imprisoned . Treason the most capitall sin . A Traytor worthy of most cruell death . The Maiestie of a King daunteth a Traitor . Traytors bewray their intentions , by outward gesture . No good subiect will pitie the death of a Traytor . Murther a crying sin . Act 28. 4. The blood of the murthered cryes against the murtherer The prison is a fit place for a murtherer to repent , if he haue any grace . It is not sufficient for a murtherer to confesse the fact to God , but to men . The guiltlesse maybe suspected and suffer , for the fact of another not confessed . Euery man knowes the offences against the Lawes that deserue death . God sometimes punisheth an offendor for some former sin ▪ by the suspition of a fault he did not commit . The offēce of mans Lawe is the offence of Gods. The sooner an offender is preuented of his sinne , the happier is he . Better to suffer here , then hereafter . Though the Law of God commandeth to owe to men nothing but loue , yet there must bee lending & owing , but there ought to be no defrauding by owing . Eccl. 29. 4. Ver. 5. 6. The picture of Bankrupts . They that can & will not pay are worthilie punished . They that willingly would and cannot pay are to bee pityed . Fit to examine the cause , that driueth a man to borrow . A good man may be indebted , & imprisoned for it , and that no argument of Gods displeasure . The pleasures whervpon men spend their meanes , are nothing but drosse . The last fit refuge for a poore man that cannot pay his debts . Gen. 39. 14. to 21. Math. 7. 12. Luk. 6. 31. Math. 4. 24. Men ought to doe as they would be done vnto . Charity begins at home : a prouerbe often ill applied . The course of cruell men . Some brag to make dice of their poore debtors bones . The policy of some creditors . How can a cruell creditor pray , forgiue me as I forgiue ? A godly rich mans best vsury . They are deceiued that thinke goodnes to consist in goods . Pro. 10. 15. 16. If the rich change robes with the poore , the poore will be the Gentleman , the rich the begger . The rich Glutton and poore Lazarus . Luk. 19. A worthy example for rich men to follow . Good counsell for the rich . A dead mā hath no goods . Rich credico●s must not w●rke all extremities that humane lawes permits . Wilfull able debtors may be enforced . Enemies are necessarie . Psal. 55. 19. Enemies are better then flattering friends The way to trye a true friend from a flatterer . It is a mischiefe not to knowe a friend from a flatterer . Rom. 16. 18. The best meanes to auoid slander is to liue vertuously . Math. 18. 7. To giue no cause of offence . If offence be committed , seeke reconciliation speedily . Take no offence at any mans words or deeds , vnl●sse they 〈◊〉 to the dis●●n●●r of God or the King. God hath a hand in whatsoeuer befalleth vs. Because we see not our owne faults God makes other men to obserue them . God vseth enemies often times to reclaime vs from sin . Lue 6. 27. 28. The greatest hurt we can doe our enemies , is to doe them good . Rom. 12. 30. Pro. 25. 21. 12. The way to preuent a furious enemy . Humane policie or force , without the fear of God preuaile not against an enemy . God weakeneth the power of the enemies of his children . We must vndergoe ignominie and slaunders for a while , and after comes glorie . God sheweth not his anger when he suffers vs to bee persecuted for the profession of his truth . Math. 5. 10. 1. Pet. 4. 14. If we suffer for Christ , his Kingdom is ours by promise . Christ is persecuted in his mēbers . It is an honour to suffer for Christ , and he will reward . A dangerous thing to reuolt from the truth for feare of corporall punishment . Hee that denies Christ before mē , he will denie him before his Father . Sufferings are heere short , our glory eternall . If wee willingly forsake earthly things for Christ , we shall receiue heauenly . Losse of honor and office for Christ. Hee that willingly suffereth for Christ , hath more honor then he that only preacheth it , when there is no danger . Thinke it no dishonor to suffer for Christ as a malafactor A Martyr for Christ a most glorious title . Persecution a most glorious liuery of Gods children . God in his loue suffereth his here to be persecuted for his sake . The reuolt of others should not cause vs to feare . Ill to be indifferent . The cause why many are luke-warme . They that kill the body , cannot touch the soule . Good to loose a corporall to finde ahealy life . God doth comfort his at the time of their martyrdome . In this time of the freedome of the Gospell , this discourse may bee thought superfluous . A religious King maintaining the Gospell , a great blessing . Why this treatise may be at this time borne withall . The cause of banishment is to be considered . An infectious mēber in a Common-wealth fit to be punished or banished . Banishmēt presupposeth offence or danger . It is not alwayes vnlawfull for a man to flie his Countrie . Mat. 10. 23. Act. 14. ●16 . ● . King 17. 3 Cap. 19. 3. Exo. 2. 15. Gen. 27. 43. 44. Not to flie from the truth to false Religion . Mat. 26. 56. Not to flie as an euill doer . Gen. 4. 11 12. Many commit grieuous offences , in hope to flie before they be apprehended . Psal. 139. 9. 10. God finds a wicked man out goe where he will. A forraine Countrie frees not a wickedman from the Iudgement of God. The children of God banished , finde Gods fauour euery where . Where GOD is with a man , there is his home . A man may repent his sinnes , and serue the Lord in any strange Countrey . It was once a note of disgrace for a womā to be barren , and now many grieue they haue children . Pro. 10. 1. and 17. 25. Rebellious children greatest griefe . Though parents beget and beare children , they cannot make them good . Parents may doe their best endeuour , but it is in GOD to make good children . The duty of godly Parents to pray for their children . The society of wicked youth , ●he meanes to make many corrupt . Rebellious children can make arguments against good Parents out of Scripture . Parents may not giue ouer to counsell their children . Deut. 21. 18 The auncient punishment of an vngodly sonne . Many children for want of publicke punishment grow rebellious . Late lamentation of some parents . Euill youth a mischiefe to the common welth . Foolish mothers most guilty of making ill children . All pareuts not to bee condemned though many are . A fearefull example of a father too indulgent , and children stubborne . 1. Sam. 2. 24 A wicked son comes commonly to a shamefull and fearefull end . What godly parents should doe , when they haue done their best duties to make their children good and cannot . A good father not to be taxt for an vngodly sonne . Good fathers may haue wicked children . Gen. 4. 3. 2. Sam. 15. Gen. 16. 12. Wicked men haue not alwayes vngodly children . 2. King 16. ● 3. 23. 2. King. 20. 21. & 21. 18. & 22. & 23. Godly parents may haue wicked , and wicked parents good children . They that mary ought to knowe why mariage was instituted . Where formerly men and women were onely maried , now boyes and gerles . Carnall respects in mariage commonly leade men and women to mary . Hasty mariages bring hasty repentance . The true course how man and wife should conioyne themselues in holy mariage . Not ioyning of hands but hearts in the feare of God. Hearts contrarily affected can neuer be ioyned together in the Lord. Discorde betweene man and wife a great crosse . Eccl. 25. 1. The loue of man and wife a most pretious oyntment . Small matters in these dayes breedes quarels between man and wife . Many are the complaints between man and wife . Whē there was but one couple in the world , one accused the other , much more now . A preposterou● gouernment where the foot guides the head . The Scripture condemnes the woman to be more apt to giue offence then the man. The man not excused . Wiues often cumbred with idle and vnthriftie husbands . Contentious women driues their husbands oftē out of the house . Pro. 27. 15. Cap. 21. 9. Man and wife ought mutually to examine themselues before they reprooue each other . Man and wife must be equally content with their lot . Many seem fond in the beginning , that quickly growe colde . 2. Sam. 13. 1. Pet. 4. 8. Vnequall matches sildome prosper long . Pro. 18. 22. 19. 14. Men and women ought to pray to God to direct them , before they conclude mariage . Gen. 24. 12. The choyse of a wife or husband , is a matter of great moment , lightly regarded . The man is the womans head , and the woman a principall member of that head . Ephe. 5. 33. T●he loue of a man towards the wife , consisteth in comforting her . 1. Pet. 3. 7. A man ought not to leaue his wife , because of her in●rmities . Bitternes may moue the meekest woman . How the Husband ought to behaue himselfe towards his Wife . A mans greatest commendation , is , to win his wife with meekenes . A husband must thus examine himselfe . Men most faultie are aptest to abuse their wiues . How a husband should behaue him selfe , that hath an vnkind wife . Wiues complaints are more common then husbands . Crosses that men suffer here are infinite . Why God afflicteth his children here . Psal. 42. 7. One trouble calles for another Psal. 40. 12. Gods children must suffer here . Ioh. 15. 20. The godly must looke for tryals . If we sinne we shall be punished . Iam. 3. 39. 40. Afflictions are not the cause of sorrow but sin that procure them . Euery man that feareth not God is a transgressing foole . God will trye the graces and guifts hee giueth vs by afflictions . God proportions our afflictions according to our faith . They are in an ill case that suffer no troubles . Men that are not afflicted ●latter themselues that God loues them . They that haue no troubles may suspect themselues As long as Sathan findes men to runne on in security , hee troubles them not . A dangerous case to liue securely . The afflictions of the godly are not strange 1. Pet. 4. 12. 13. The naturall man makes no difference , betweene iust iudgements , and fatherly corrections . Great difference in the wisedome of God , in easing the godly and the wicked The end why God easeth the troubles of the godly . The godly and the wicked , may be alike afflicted . Men afflicted , ought to hold fast by God. Wee must waite Gods deliuerie . 
A33017	----	A form of prayer and thanksgiving to Almighty God to be used throughout the cities of London and Westminster, and elsewhere within the weekly bills of mortality, on Sunday the second day of December next ensuing ... : for the preservation of His Majesty from the dangers to which His Royal Person was exposed during his late expedition : and for his safe return to his people : and for the success of his forces by sea and land. Church of England. 1694 Approx. 28 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A33017 Wing C4131 ESTC R40830 19330603 ocm 19330603 108648 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33017) Transcribed from: (Early English Books Online ; image set 108648) Images scanned from microfilm: (Early English books, 1641-1700 ; 1683:52) A form of prayer and thanksgiving to Almighty God to be used throughout the cities of London and Westminster, and elsewhere within the weekly bills of mortality, on Sunday the second day of December next ensuing ... : for the preservation of His Majesty from the dangers to which His Royal Person was exposed during his late expedition : and for his safe return to his people : and for the success of his forces by sea and land. Church of England. 18 p. Printed by Charles Bill, and the Executrix of Thomas Newcomb, deceas'd ..., London : M DC XCIV [1694] "By Their Majesties Special Command." Reproduction of original in the Union Theological Seminary Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng William -- III, -- King of England, 1650-1702. Church of England -- Prayer-books and devotions. Prayer -- Church of England. 2008-01 TCP Assigned for keying and markup 2008-02 SPi Global Keyed and coded from ProQuest page images 2008-05 Elspeth Healey Sampled and proofread 2008-05 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A FORM OF PRAYER AND Thanksgiving To Almighty GOD , To be Used throughout the Cities of London and Westminster , and else where within the Weekly Bills of Mortality , on Sunday the Second Day of December next ensuing : And in all other Places throughout the Kingdom of England , Dominion of Wales , and Town of Berwick upon Tweed , on Sunday the Sixteenth Day of the same Month : For the Preservation of His Majesty from the Dangers to which His Royal Person was exposed during His late Expedition : And for His safe Return to His People : And for the Success of His Forces by Sea and Land. By Their Majesties Special Command . LONDON , Printed by Charles Bill , and the Executrix of Thomas Nawcomb , deceas'd ; Printers to the King and Queens most Excellent Majesties . M DC XCIV . November 16 th 1694 . LET this Form of PRAYER and THANKSGIVING be Printed and Published . Jo. Cant. A FORM of PRAYER and THANKSGIVING to Almighty God , to be Used throughout the Cities of London and Westminster , and elsewhere within the Weekly Bills of Mortality , on Sunday the Second Day of December next ensuing : And in all other Places throughout this Kingdom of England , Dominion of Wales , and Town of Berwick upon Tweed , on Sunday the Sixteenth Day of the same Month. ¶ The Service for that Day upon which the Thanksgiving shall be Observed , must be used , except where it is here otherwise ordered ¶ The Prayers shall begin with these Sentences . I Will always give thanks unto the Lord , his praise shall ever be in my mouth . O Praise the Lord with me , and let us magnifie his Name together . ¶ Instead of the Venite , this Hymn shall be used The King shall rejoyce in thy strength , O Lord , exceeding glad shall he be thy salvation . Thou hast given him his hearts desire , and hast not denied him the request of his lips . And why ? because the King putteth his trust in the Lord , and in the mercy of the most Highest he shall not miscarry . All thine Enemies shall feel thy hand , thy right hand shall find out them that hate thee . Now for the comfortless sake of the needy , and for the deep sighing of the poor ; I will up , faith the Lord , and will help every one from him that swelleth against him , and will set him at rest . I will call upon the Lord , who is worthy to be praised so shall I be safe from mine Enemies . For thou shalt save the people that are in adversity , and bring down the high looks of the proud . Thou hast given me the defence of thy salvation , thy right hand also shall hold me up , and thy loving correction shall make me great . Now know I that the Lord helpeth his Anointed , and will hear him from his holy Heaven , with the wholesome strength of his right hand . Some put their trust in chariots , and some in horses , but we will remember the Name of the Lord our God. Be thou exalted , Lord , in thine own strength , so will we sing and praise thy power . Glory b● to the Father . 〈◊〉 . As it was in the beginning , &c. ¶ Proper Psalms . IX . LXV . XCVII . ¶ Proper Lessons . The first , Deut. 32. ver . 26. to v. 41. Te Deum . ¶ Proper Lessons . The second , Luke 18. the 8 first verses Jubilate Deo. ¶ After the Apostles Creed , and the Lords Prayer , the suffrages shall be as followeth . Priest . O Lord , shew thy mercy upon us . Answ . And grant us thy salvation . Priest . O Lord , save the King and Queen . Answ . Who put their trust in thee . Priest . Send them help from thy holy place . Answ . And evermore mightily defend them . Priest . Let their enemies have no advantage against them . Answ . Let not the wicked approach to hurt them . Priest . Endue thy Ministers with righteousness . Answ . And make thy chosen people joyful . Priest . Give peace in our time , O Lord. Answ . Because there is none other that fighteth for us , but only thou , O God. ¶ Instead of the first Collect , the following Prayers shall be used . ALmighty God , the Sovereign Lord of all the World , in whose hand is power and might , which nothing is able to resist : To thee alone we owe all our Deliverances from those great and apparent Dangers wherewith we have been of late years so often encompassed . It is of thy mercies , O Lord , that we are not consumed , and because thy compassions fail not . It is of thy great goodness , that we have not been delivered up to the will of our Enemies . Blessed be God , who hath heard our Prayer , and not turned his Mercy from us : But hath been graciously pleased to preserve His Majesties Person during His late Expedition , and to bring Him back in Safety ; and to grant such Success to His Forces by Sea and Land , and to the Arms of His Allies , as thereby to put a stop to the Rage and Fury of the Enemy . Let this , we beseech thee , be the blessed fruit of all thy wonderful Mercies , that we may turn every one from the evil of his way , and may live as a People that have been , in so many remarkable Instances , the peculiar and visible care of thy Providence : That thou mayest yet delight to do us good , and that His Majesties Counsels and Arms may be successful to the Establishing of Peace and the true Religion in these and the neighbouring Nations ; to the Honour and Praise of thy great Name , through Iesus Christ our Lord. Amen . GReat and glorious Lord God , the just and wise Governour of the World , who lovest righteousness and hatest iniquity : We adore that merciful and wonderful Providence which hath been our Defence and Refuge in the Day of our Distress . Thou hast shown us wonderful things in thy righteousness , O God of our Salvation . To thee alone we ascribe the Glory of all our Deliverances : For it is thou who hast wrought all our works for us . Stablish , O God , that which thou hast wrought : And give us such a dutiful and deep sense of thy goodness to us , that we may live as becomes a People saved by the Lord. Banish , we pray thee , from among us all Infidelity and Profaneness ; purge us from all our abominations ; take away all Hatred and Dissensions : And endue us with a Spirit of true Piety and Holiness , of Love and Goodness , of Vnity and Concord : That the Blessings of Peace , together with the Purity of Religion may be secured to us , and continued to our Posterity ; for the Merits of Iesus Christ our Lord and Saviour . Amen . ¶ The Collect for Peace . O God , who art the author of Peace and lover of Concord , in knowledge of whom standeth our eternal life , whose Service is perfect freedom ; Defend us thy humble servants in all Assaults of our enemies , that we surely trusting in thy defence , may not fear the power of any adversaries , through the might of Iesus Christ our Lord. Amen . ¶ The Collect for Grace . O Lord our heavenly Father , Almighty and everlasting God , who hast safely brought us to the beginning of this day ; defend us in the same with thy mighty power , and grant that this day we fail into no sin , neither run into any kind of danger ; but that all our doings may be ordered by thy governance , to do always that is righteous in thy sight , through Iesus Christ our Lord. Amen . ¶ Here followeth the Litany . O God the Father of heaven : have mercy upon us miserable sinners . O God the Father of heaven : have mercy upon us miser able sinners . O God the Son , Redeemer : of the World : have mercy upon us miserable sinners . O God the Son , Redeemer of the World : have mercy upon us miserable sinners . O God the holy Ghost , proceeding from the Father and the Son : have mercy upon us miserable sinners . O God the Holy Ghost , proceeding from the Father and the Son : have mercy upon us miserable sinners . O holy , blessed and glorious Trinity , three persons and one God : have mercy upon us miserable sinners . O holy , blessed and glorious Trinity , three persons and one God : have mercy upon us miserable sinners . Remember not Lord our offences , nor the offences of our forefathers , neither take thou vengeance of our sins : Spare us , good Lord , spare thy people whom thou hast redeemed with thy most precious bloud , and be not angry with us for ever . Spare us , good Lord. From all evil and mischief , from sin , from the crafts and assaults of the devil , from thy wrath , and from everlasting damnation , Good Lord , deliver us . From all blindness of heart ; from pride , vain-glory , and hypocrisie ; from envy , hatred , and malice , and all uncharitableness , Good Lord , deliver us . From fornication , and all other deadly sin ; and from all the deceits of the world , the flesh , and the devil , Good Lord , deliver us . From lightning and tempest ; from plague , pestilence and famine ; from battel , and murder , and from sudden death , Good Lord , deliver us . From all sedition , privy conspiracy and rebellion ; from all false doctrine , heresie and schism ; from hardness of heart , and contempt of thy Word and Commandment . Good Lord , deliver us . By the mystery of thy holy Incarnation ; by thy holy Nativity and Circumcision ; by thy Baptism , Fasting and Temptation , Good Lord , deliver us . By thine Agony and bloudy Sweat ; by thy Cross and Passion ; by thy precious Death and Burial ; by thy glorious Resurrection and Ascension ; and by the comming of the holy Ghost , Good Lord , deliver us . In all time of our tribulation ; in all time of our wealth ; in the hour of death , and in the day of Iudgment , Good Lord , deliver us , We sinners do beseech thee to hear us , O Lord God , and that it may please thee to rule and govern thy holy Church universal in the right way ; We beseech thee to hear us , good Lord. That it may please thee to keep and strengthen in the true worshipping of thee , in righteousness and holiness of life , thy servants William and Mary , our most gracious king and Queen ; We beseech thee to hear us , good Lord. That it may please thee to rule their hearts in thy faith , fear , and love ; and that they may evermore have affiance in thee , and ever seek thy honour and glory ; We beseech thee to hear us , good Lord. That it may please thee to be their defender and keeper , giving them the victory over all their enemies ; We beseech thee to hear us , good Lord. That it may please thee to bless and preserve Catherine the Queen Dowager , her Royal Highness the Princess Anne of Denmark , and all the Royal Family , We beseech thee to hear us , good Lord. That it may please thee to illuminate all Bishops , Priests and Deacons , with true knowledge and understanding of thy Word , and that both by their preaching and living , they may set it forth , and shew it accordingly ; We beseech thee to hear us , good Lord. That It may please thee to endue the Lords of the Council , and all the Nobility , with grace , wisdom and understanding ; We beseech thee to hear us , good Lord , That it may please thee to bless and keep the Magistrates , giving them grace to execute Iustice , and to maintain Truth ; We beseech thee to hear us , good Lord. That it may please thee to bless and keep all thy people ; We beseech thee to hear us , good Lord. That it may please thee to give to all nations , unity , peace , and concord ; We beseech thee to hear us , good Lord. That it may please thee to give us an heart to love and dread thee , and diligently to live after thy commandments ; We beseech thee to hear us , good Lord. That it may please thee to give all thy people increase of grace , to hear meekly thy word , and to receive it with pure affection , and to bring forth the fruits of the Spirit ; We beseech thee to hear us , good Lord. That it may please thee to bring into the way of truth , all such as have erred and are deceived ; We beseech thee to hear us , good Lord. That it may please thee to strengthen such as do stand , and to comfort and help the weak-hearted , and to raise up them that fall , and finally to beat down Satan under our feet ; We beseech thee to hear us , good Lord. That it may please thee to succour , help , and comfort all that are in danger , necessity , and tribulation ; We beseech thee to hear us , good Lord. That it may please thee to preserve all that travel by land or by water , all women labouring of child , all sick persons and young children , and to shew thy pity upon all prisoners and captives ; We beseech thee to hear us , good Lord. That it may please thee to defend and provide for the fatherless children and widows , and all that are desolate and oppressed ; We beseech thee to hear us , good Lord. That it may please thee to have mercy upon all men ; We beseech thee to hear us , good Lord. That it may please thee to forgive our enemies , persecutors , and standerers , and to turn their hearts ; We beseech thee to hear us , good Lord. That it may please thee to give and preserve to our use the kindly fruits of the earth , so as in due time we may enjoy them ; We beseech thee to hear us , good Lord. That it may please thee to give us true repentance , to forgive us all our sins , negligences and ignorances , and to endue us with the grace of thy holy Spirit , to amend our lives according to thy holy Word ; We beseech thee to hear us , good Lord. Son of God : We beseech thee to hear us . Son of God : we beseech thee to hear us . O Lamb of God : that takest away the sins of the world ; Grant us thy peace . O Lamb of God : that takest away the sins of the world ; Have mercy upon us . O Christ , hear us . O Christ , hear us . Lord , have mercy upon us . Lord , have mercy upon us . Christ , have mercy upon us . Christ , have mercy upon us . Lord , have mercy upon us . Lord , have mercy upon us . OUr Father , which art in heaven ; Hallowed be thy Name . Thy Kingdom come . Thy will be done in earth , As it is Heaven . Give us this day our daily bread . And forgive us our Trespasses , As we forgive them that trespass against us . And lead us not into temptation ; But deliver us from evil . Amen . Priest . O Lord , deal not with us after our sins . Answ . Neither reward us after our iniquities . ¶ Let us pray . O God merciful Father , that despisest not the sighing of a contrite heart , nor the desire of such as be sorrowful ; mercifully assist our prayers that we make before thee , in all our troubles and adversities , whensoever they oppress us ; and graciously hear us , that those evils which the craft and subtilty of the devil or man worketh against us be brought to nought , and by the providence of thy goodness they may be dispersed , that we thy servants , being hurt by no persecutions , may evermore give thanks unto thee in thy holy Church , through Iesus Christ our Lord. O Lord , arise , help us , and deliver us for thy names sake . O God , we have heard with our ears , and our fathers have declared unto us , the noble works that thou didst in their days , and in the old time before them . O Lord , arise , help us , and deliver us for thine honour . Glory be to the Father , and to the Son : and to the Holy Ghost ; Answer . As it was in the beginning , is now , and ever shall be : world without end . Amen . From our enemies defend us , O Christ . Graciously look upon our afflictions . Pitifully behold the sorrows of our hearts . Mercifully forgive the sins of thy people . Favourably with mercy hear our prayers . O Son of David , have mercy upon us . Both now and ever vouchsafe to hear us , O Christ . Graciously hear us , O Christ ; graciously hear us , O Lord Christ . Priest . O Lord , let thy mercy be shewed upon us . Answ . As we do put our trust in thee . Let us pray . WE humbly beseech thee , O Father , mercifully to look upon our infirmities ; and for the glory of thy Name , turn from us all those evils that we most righteously have deserved ; and grant that in all our troubles we may put our whole trust and confidence in thy mercy , and evermore serve thee in holiness and pureness of living , to thy honour and glory , through our only Mediatour and Advocate , Iesus Christ our Lord. Amen . ¶ In the end of the Litany , after the collect [ We humbly beseech thee , O Father , &c. ] shall be said this which followeth . ALmighty and most gracious God , who hast been our Deliverer in the Day of our Distress , and hast raised up thy Servant King WILLIAM to be the happy Instrument of our Deliverance : We praise thy holy Name , that hast so wonderfully preserved him from those great Dangers to which he hath been so often exposed , particularly in this last Summers Expedition : We humbly beseech thee still to continue him under the merciful care and protection of thy good Providence , and to bless him with all good success : And likewise to give us grace , in a thankful sense of thy great goodness , to live in obedience to thee , and in subjection to Their Majesties , whom thou hast set ever us , and whom we beseech thee long to preserve and continue to us ; for thy mercies sake in Iesus Chirst , our blessed Lord and Saviour . Amen . ¶ Immediately before the Prayer for the High Court of Parliament , use the collect of Thanksgiving , [ for Peace and Deliverance from our Enemies . ] ALmighty God , who act a strong Towre of Defence unto thy Servants against the face of their Enemies ; We yield thee praise and Thanksgiving giving for our Deliverance from those great and apparent Dangers wherewith we were compassed . We acknowledge it thy goodness , that we were not delivered over as a Prey unto them ; beseeching thee still to continue such thy Mercies towards us , that all the World may know that thou art our Saviour and mighty Deliverer , through Iesus Christ our Lord. Amen . ¶ A Prayer for the High Court of Parliament , to be read during their Session . MOst gracious God , we humbly beseech thee , as for this Kingdom in general , so especially for the High Court of Parliament , under our most religious and gracious King and Queen at this time assembled : That thou wouldest be pleased to direct and prosper all their Consultations to the advancement of thy Glory , the good of thy Church , the safety , honour and welfare of Their Majesties , and Their Kingdoms ; that all things may be so ordered and settled by their Endeavours upon the best and surest foundations , that peace and happiness , truth and justice , religion and piety may be established among us for all generations . These and all other necessaries for them , for us , and thy whole Church , we humbly beg in the Name and Mediation of Iesus Christ our most blessed Lord and Saviour . Amen . ¶ A Prayer of S. Chrysostom . ALmighty God , who hast given us grace at this time with one accord , to make our common supplications unto thee , and dost promise , that when two or three are gathered together in thy Name , thou wilt grant their requests ; Fulfil now , O Lord , the desires and petitions of thy servants , as may be most expedient for them ; granting us in this world knowledge of thy truth , and in the world to come life everlasting . Amen . 2 Cor. 13. 14. THe grace of our Lord Iesus Christ , and the love of God , and the fellowship of the holy Ghost be with us all evermore . Amen . ¶ In the Communion-Service , between the Commandments and the Epistle , shall this Collect be used , instead of the Collect for the King and Queen , and of the Collect for the day . O Most gracious God , who of thy infinite goodness hast preserved our Sovereign Lord King WILLIAM from the Dangers to which his Royal Person hath been exposed for the Publick Good , during his late Expedition ; and hast brought him back to us in safety : We beseech thee to fill our hearts with unfeigned thankfulness to thee for so great Blessings ; and still to continue Their Majesties under the watchful care of thy Providence ; to protect Their Sacred Persons from all secret Attempts and open Violence , that no Weapon , no Design formed against them may prosper : And to make them the happy Instruments of establishing that great Deliverance which thy Providence by them hath wrought for us in so wonderful a manner , that all the world may see that it is thy hand , and that thou , Lord , hast done it : Which we humbly beg for thy mercies sake in Iesus Christ our Blessed Saviour and Redeemer . Amen . ¶ Then shall follow for the Epistle . Rev. VI. verse 9 , 10. ANd when he had opened the fifth Seal , I saw under the altar the Souls of them that were slain for the word of God , and for the testimony which they held . And they cried with a loud voice , saying , How long , O Lord , holy and true , dost thou not judge and avenge our blood on them that dwell on the Earth ? ¶ The Gospel . S. Mitth . V. verse 43. to the end . YE have heard that it hath been said , Thou shalt love thy neighbour , and hate thine enemy : But I say unto you , Love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despitefully use you , and persecute you : That ye may be the children of your Father which is in heaven , for he maketh his sun to rise on the evil and on the good , and sendeth rain on the just and on the unjust . For if ye love them which love you , what reward have ye ? do not even the publicans the same ? And if ye salute your brethren only , what do you more then others ? do not even the publicans so ? be ye therefore perfect , even as your Father which is in heaven is perfect . ¶ Then the Nicene Creed . After that the Sermon . ¶ After the Prayer [ For the whole State of Christs Church , &c. ] this Collect shall be used . MOst glorious Lord God , whose Throne is in the Heavens , and whose Kingdom ruleth over all ; Who dost whatever pleaseth thee in Heaven and in Earth : Thou , Lord , hast been our Refuge from one Generation to another : Our Fathers trusted in thee , and thou didst deliver them ; they called upon thee , and were not confounded : We bless thy Name that thou hast also heard the voice of our humble petitions , which we did put up to thee in the day of our trouble ; and hast not only kept us in peace at home , but hast also graciously preserved the Person of His Sacred Majesty abroad , and so blest His Forces both at Sea and Land as to defeat the Designs of the Common Enemy . What shall we render unto the Lord for all His Benefits ? We will love the Lord who hath inclined his ear unto us , and call upon him as long as we live : Vnto thee , O God , will we pay our vows , unto thee will we give thanks . And we humbly beseech thee , that thou , who hast hitherto been our Helper and Deliverer , wouldst be pleased , in thy due appointed Time , to manifest thy righteous Iudgment in punishing that Ambition and Cruelty which hath been the Cause of so many and so great Calamities to this Part of the World ; to scatter the People that delight in War , and to establish Truth and Peace in the Earth : To the glory of thy great Name , the comfort and support of the Reformed Churches , the propagation of the Gospel , and the enlargement of the Kingdom of thy dear Son : Which we beseech thee to hasten , that all Nations may fall down and worship before thee , saying , Blessing , and Glory , and Wisdom , and Honour , and Power be unto our God for ever and ever . Amen . ¶ A Prayer for all Mankind , especially for the Reformed Churches . MOst gracious and merciful God , who art the Saviour of all men , especially of those that believe ; and hast commanded us to make prayers and intercessions for all men , desiring that all may be saved , and come to the knowledge at the Truth : We humbly beseech thee to extend thy mercy and compassion to all Mankind ; more particularly to the Reformed Churches , and especially to those who are still under Persecution for Truth and Righteousness sake . Relieve them according to their several necessities ; be a shelter and defence to them from the fury of the Oppressour : Let the sighing of the Prisoners come before thee , and according to the greatness of thy power preserve them that are appointed to die : Let not the poor always be forgotten ; let not the patient abiding of the meek perish for ever . Visit in mercy them that are banished for the Testimony of thy Truth : Gather thy dispersed together , and restore the outcasts of thy People ; and in thy good time bring them home to worship thee in their own Land : And whatsoever they have lost for thy sake , return it to them , according to thy gracious Promise , in the manifold Blessings of this and a better Life : Deliver Israel , O God , out of all his Troubles . And we beseech thee to enlighten all those who are in Darkness and Errour , and to give them Repentance to the acknowledgment of the truth : That all the ends of the Earth may remember themselves and be turned unto the Lord : And we may all become one Flock under the great Shepherd and Bishop of our Souls , Iesus Christ , our Blessed Saviour and Redeemer . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A33017-e260 Psal . 34.1 . Vers . 2 . Psal . 34.1 . Vers . 2 . ●sal . 21 7. Vers . 3 . Psal . 12.5 . Vers . 6 . Psal . 13.2 . Vers 27. Vers . 30. Psal . 20.6 . Vers . 7 . Psal . 21.13 
A35569	----	The use of daily pvblick prayers in three positions Casaubon, Meric, 1599-1671. This text is an enriched version of the TCP digital transcription A35569 of text R22950 in the English Short Title Catalog (Wing C816). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 47 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A35569 Wing C816 ESTC R22950 12746287 ocm 12746287 93253 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35569) Transcribed from: (Early English Books Online ; image set 93253) Images scanned from microfilm: (Early English books, 1641-1700 ; 253:E158, no 12) The use of daily pvblick prayers in three positions Casaubon, Meric, 1599-1671. [4], 28 p. Printed for John Maynard, London : 1641. Presents the tradition favorable to liturgical prayers. Attributed to Meric Casaubon. Cf. NUC pre-1956. Reproduction of original in Thomason Collection, British Library. eng Prayer -- Early works to 1800. Great Britain -- Religion -- 17th century. A35569 R22950 (Wing C816). civilwar no The use of daily publick prayers, in three positions. Casaubon, Meric 1641 8467 45 125 0 0 0 0 201 F The rate of 201 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2005-09 TCP Assigned for keying and markup 2005-11 SPi Global Keyed and coded from ProQuest page images 2006-08 Taryn Hakala Sampled and proofread 2006-08 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE USE OF DAILY PVBLICK PRAYERS , in three Positions . printer's or publisher's device LONDON , Printed for Iohn Maynard . 1641. ❧ The use of daily publike Prayers , in three Positions . I. That daily publick Prayers have been in use among Christians from the beginning ( so farre as persecutions gave leave ) and were accounted a principall part of Gods worship . II. That those Prayers were at set houres , in a prescript form ; not arbitrarie in either . III. That the peace and prosperity of the publike Weal , in the long life , and happy preservation of pious Princes , and other particulars ; and the good successe of Armies in times of warre ; have been thought by ancient Christians , of purest times , the fruit and effect , in part , of these publike Prayers , and daily Service of the Church . I. IT is most certain , and acknowledged by all , That in the Primitive times , the holy Communion was publikely administred every day . The word Liturgia ▪ is , for the most part , by ancient Writers , appropriated to the Communion , because that was the most solemn service : though somtimes , it is also taken more generally . The form of administration ( which Saint Augustine saith in divers places , was the same in all , or , almost , all Christian Churches in his time I was instituted and prescribed by Saint Paul himselfe , as is directly affirmed by Saint Augustine , in his Epistle to Januarius : Apostolus de hoc sacramento loquens statim subtexuit : Caetera cum venero ordinabo : unde intelligi datur , ( quia multum erat ut in Epistola totum illum Agendi ordinem insinuare● , quem universa per Orbem servat Ecclesia , ) ab ipso ordinatum esse , quod nulla morum variatur diversitate . Besides the Prayers at the Communion , there were publike Morning and Evening Prayers ; and those daily also . Mention of those Prayers is made in the Councill of Laodicea , in the eighteenth Canon , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : that is , That the forme or Liturgie of Prayers , both at the Nones , and at the Vespers , ought always to be the same . Saint Chrysostome , upon the Psalmes , occasionally speaking of divers Psalms and Hymnes , which made part of the publike Prayers , derives the first institution from the Fathers ; by which words it is likely hee understood men Apostolicall , or at least of next antiquity to Apostolicall . By him also it appeares that Christian people in his days were wont so studiously to frequent the publike Prayers of the Church , that they knew by heart divers of the Psalmes that were ordinarily used . What Saint Paul writes , I exhort that first of all supplications , prayers , intercessions , &c. is by St. Augustine understood of the daily solemne Prayers and Supplications at the celebration of the Sacrament ; but by Saint Chrysostome , upon the place , is also expounded of the solemne Morning and Evening Prayers of the Church . His words are these , Every Priest is as it were a common Father of the whole earth , and therefore ought to take care of all men , as God doth , to whom hee is consecrated : Therefore saith the Apostle , I exhort , &c. But what meaneth hee , First of all ▪ that is , in the daily service ; and this , all the faithfull know , how it is daily performed both in the Evening , and in the Morning : How wee make intercession for the whole World , for Kings , and all Magistrates , or Governours , &c. Origen ( whose antiquity , I hope , is sufficiently known by al men ) doth often exhort the people to come to Church , not onely upon Sundays and other Holidays , but upon ordinary days also , to heare the Word of God read , and to be present at the Prayers of the Church : yea , and sharply reproves them that did it not , as carelesse of their spirituall welfare and salvation . See him , for example , in his tenth Homily upon Genesis , throughout the whole Homily , as where he saith : Sine intermissione orandum Apostolus praecipit . Vos qui ad orationes non convenitis , quomodo impletis sine intermissione , quod semper omit titis ? Sed & Dominus praecipit , vigilate & orate ne intretis in tentationem . Quod si illi vigilantes & orantes , & semper verbo Dei adhaerentes , tentationem tamen nequaquam effugerunt ; quid faciunt hi qui diebus tantum solennibus ad Ecclesiam conveniunt ? &c. II. OF set houres , because I doe not finde it much opposed , I will not spend many words in vain . If there be that make any question , I shall refer him to Clemens Romanus , a man of very authentike authority , because Apostolicall , and mentioned in the New Testament : who presseth it very close in that unquestioned , and so much commended Epistle of his to the Corinthians , lately set out and made common by Learned Master Patrick Young , out of the rich Treasures of his Majesties Royall Library . It seemes by him that no small part of that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or , good order , required by Saint Paul , ( whose mind he might best know , as one of his Disciples ) 1 Cor. 14.40 doth consist in the due observing of those times and houres , limited and prescribed by authority for our Prayers and Devotions . But I desire his own words may be looked upon , pag. 52.53 As for set forms of Prayers , I should not have thought that I should have needed to have said much of that neither , but that I have lately seen a Book , which came to my hands under the recommendation of a Master-piece , wherein I finde this strange assertion , That liberty in prayer ( it is spoken of publike Church-prayers ) was not taken away , and set and imposed formes introduced , untill the time that the Arrian and Pelagian Heresies did invade the Church , &c. The Authour cals himself Smectymnuus , both name and man , being altogether unknown unto mee . Which if they were not , yet should I be worse than a Heathen , if I should prefer any wordly love or friendship , before the truth of God . In some small things , mistakes may happen without any great harme ; and may be passed over with as little danger . Let us therefore consider whither that be not most true which hee peremptorily denies ; and then examine the validity of his objections . For the first , wee will begin with a great man , both for his piety , and his learning , Saint Basil the Great ; who indeed was some yeers later then Arius , but many yeers before Pelagius : However , that which he speaks of his times , he so speaks it , as that his testimony may stand for times long before . A friend of his that was gone to travell , had written to him , that he would be mindfull of him in his Prayers : to whom his answer is this : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ▪ that is , To forget thee in my prayers is impossible , except I shall first forget our work , to which the Lord hath ordained us . For thou canst not but remember , being by the grace of God one of the faithfull , the solemne Biddings , ( or Praeconizatiōs ) of the Church , how that in the holy Church wee make prayers for all our brethren that travell , for all that are enrolled Souldiers , for all that take liberty for the Name of the Lord , ( or , for all that confesse freely the Name of the Lord ) for all that bring forth spirituall fruits , &c. I think no man will think it probable , that if these solemne set Prayers of the Church had been of late institution , and therefore easily alterable , hee would have spoken of them so peremptorily , That it was impossible , &c. But here I must needs give a reason why I translate the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a Bidding , or Praeconization , and not with the Latine Interpreter , concionem : and this the rather , because I see Bellarmine , as great a Clerke as hee was , grosly to mistake in the like , and upon the mistake of the word , to ground a false opinion , that Deacons in ancient times were wont to preach . In ancient times it was the Deacons office , in the time of publike Prayers and Liturgie , by lowd speech and proclamation of the matter , to let the people know what was done , or to be done . Which was to this end , that both they whom it particularly concerned might take the better notice ; and also to quicken and stirre up their intention and attention generally , that they might all remember themselves where they were , and what they were about , and carefully hoc agere . Sometimes their cry was , Hearken to the Word of God : to the Gospel : the Epistle : and then they were said , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : or , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Praedicare lectionem , or , Euangeliū , &c. Somtimes they said , O yee Cathecumeni , yee are to pray : O yee believers , let us pray for the Cathecumeni : &c. and then they were said , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : praedicare orationem , that is , to bid the prayer . It belonged also to the Deacons to direct the people when they should kneele or stand : as also when and who should draw neere ; when and who should retire or depart : for which part of their office Saint Chrysostome in Heb. c. 9. hom. 17. ( as some read the place , out of what Edition I know not , for my Edition of Saint Chrysostome hath it there , not , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) shews how they may properly be styled {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . But this is not to our purpose here . I would gladly know , whether , when Saint Cyprian said , Pro arcendis hostibus , & imbribus impetrandis , & vel auferendis vel temperandis adversis rogamus semper & preces fundimus : & pro pace ac salute vestra , &c. or , when Tertullian , Oramus pro Imperatoribus , pro ministris eorum ac Potestatibus , pro statu saeculi , pro rerum quiete , pro morâ finis ; either of them , by any reasonable man , can be understood otherwise , then of solemne set Prayers ? Both these were many yeeres , the latest of them a full hundred or thereabouts , before Arius was talked of . Origen , of as great antiquity , very nigh , as the most ancient of those two , in his sixt book against Celsus , gives this description of a true Christian : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : that is , They that serve the God of all through Christ , and live according to his Gospel , who also frequently and duly , both night and day , use those Prayers that are prescribed . Where if any object , that the words night and day ( which also are in Saint Cyprians passage ) must needs inferre private prayers : I answer , that there would be no absurdity perchance in it , if by night and day , Morning and Evening were understood . But if this please not , I can make it good , that the ancient Christians were wont to use the publike set prayers of the Church in their private houses and families , and there might use them at what time of the day or night they thought good : whereof we shall by and by give an example in Constantine . And yet I professe , I doe not alleage this passage as an infallible proofe , because I know the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may be also otherwise interpreted . The same Origen , in his fourth book against Celsus , quotes three or four severall passages of the Scriptures out of their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or Prayers ; by Prayers , meaning that which now the Graecians call their Euchologium , or Prayer-booke . And I hope it will be granted , that if the Prayers gave the denomination to the whole Book or Rituall , it is more then probable , that it contained many forms of set composed Prayers . But if all this will not serve to perswade men , that are not wont easily to believe any thing , that crosseth their fancies , though of it selfe never so probable , or plausible : why yet I hope , if wee can produce some Formulae of those very Prayers then used , that they will at last yield to the truth . This because it is done to my hand by men , whom I thinke they will not suspect to be partiall in this point ▪ I will spare my selfe further labour , and onely here set down what I find in the Centurists of Magdeburgh : Denique & hunc ritum in Orationibus publicis , &c. That is , Moreover , that this rite also was then used in their publike Prayers , Cyprian in his Sermo de Oratione Dominicâ , doth witnesse , to wit , That when they were to begin Prayers , the Priest was wont to stir up , and prepare the minds of his Brethren , to a more fervent calling upon God , by saying , Lift up your hearts : to which all the Congregation together did answer , We lift thē up unto the Lord . Moreover , it is out of all question ( their very words , Formulas denique quasdam precationum sine dubio habuerunt : ) That they had ( in those dayes ) certain Formulae ( that is , set and prescribed formes ) of Prayers . For Origen in his eleventh Homily upon Jeremy , seems to allude to those Prayers , now commonly called Collects , in these words : Vbi frequenter in Oratione dicimus , Da Omnipotens , da nobis partem cum Prophetis , da cum Apostolis Christi tui ; tribue ut inveniamur ad vestigia unigeniti tui , &c. So they . Besides these Centurists , I finde it to be the judgment of famous Du Mornay , who thinks it probable that some Ritualists of the middle age , as Walafridus , and others , who describe the simplicity of the first age in matters of Rites and Ceremonies , might have seen some of those first Ritual-books , or Formularies , as he cals thē . As for Jewish Liturgies , I leave that to the learned Authour of the Remonstrance , as best able to answer for himself , if hee see occasion . Onely this I shall here say by the way , that if this gain-sayer were , at least in late Writers , as well read , as we find he is not in the ancient , he would not have made such a wonder at the matter . Hee might have read● , at least in the same Mornay , ( an Authour much canvased by men that meddle with Controversies ) of a Jewish Liturgie yet extant , containing severall formes of Prayers , composed ( according to the opinion of the learned Jews , not contradicted by the said learned noble man ) by Esdras , and used by the Iews ever since their returne from the Babylonish captivity : yea and of other forms of prayers , long before that , used by the Iews ever since Moses , and them also yet extant . And as for the Prayers that Saint Peter and Saint Iohn used , when they went up together to the Temple at the houre of Prayer , Act. 3.1 . he might have read of set forms of prayers appointed for that hour , and commonly used by the Iews of those days , yea directly by the said Saint Peter , and Saint Iohn , in a late Protestant Writer , of as considerable authority for his learning generally , but especially in those kinde of studies , as any whom he can alleage for the contrary opinion . However I speak not this to interpose mine owne opinion in that point , which I suspend : but onely to shew that a little more reading would have done well in one that had undertaken such a worke , as the refutation of that learned Author . Now wee come to the examination of his objections against ours , and proofs for his own assertion . His words are : [ But that there were not such stinted Liturgies , as this Remonstrant disputes for , appears by Tertullian , in his Apol. cap. 30. where hee saith the Christians of those times did in their publike Assemblies pray sine Monitore , quia depectore , without any Prompter , but their own hearts . And that so it should be the same Authour proves in his Treatise , de Oratione : Sunt quae petantur , &c. There are some things to bee asked according to the occasions of every man : the lawfull and ordinary Prayer ( that is the Lords Prayer ) being layd as a foundation ; it is lawfull to build upon that foundation other Prayers according to every ones occasions . And to the same purpose , Saint Augustine in his 121 Ep. Liberum est , & . ] The passages out of Tertullian de Oratione , and out of Saint Augustine , in his 121 Ep. are nothing at all to the purpose , and make as much for publike set Prayers , as for private : for publike set Prayers also are grounded upon this , That it is lawfull to adde to the Lords Prayer . What any Father ads of any mans particular occasions , may be understood of private Prayers , whether at home , or in the Church . For it is out of all question , and we have store of examples to that purpose , that the Christians of those times did frequently repaire to the Churches in private devotion , and for particular occasions . But now to the passage of Tertullian , out of his Apol. c. 30 where hee makes Tertullian to say , that the Christians of those times did in their publike Assemblies pray sine monitore , quia de pectore : I say , first , that it doth not appeare by Tertullian , that he speaks it of publike Assemblies , and more probable it is that he doth not . Secondly , I would know of this Authour , what it is that he would have , or doth inferre upon this passage of Tertullian . What , that Christians , when they assembled together , did betake themselves every one to his own private devotions , and used such prayers , every man by himselfe , as his owne heart , and particular occasions did suggest unto him ? This if hee say , ( besides that it is very absurd in it selfe , and never practised anywhere , that I know , amongst Orthodox Christians ) will easily be refuted by expresse passages of ancient Fathers , as Ignatius , Saint Cyprian , and others , who teach the necessity of joynt and unanimous common Prayers at such times . But it is apparent , that that which our Authour drives at by his whole Discourse , is , not that the people , but the Minister is to be left to his owne liberty , to use in publike Assemblies what forme of prayer himselfe thinks fit . And are not then Tertullians words ( if understood as hee would have them , of publike Prayers ) as much against this kind of praying with and after the Minister his conceived prayer ; as he cals it : as against prescribed Book-prayers ? Nay , if there be any difference , they may more truly be said to pray cum monitore , who follow the conceptions of a private man , then they that follow a publike , prescribed , usual form , which having often heard , it is likely that in time they learn and can say without book ; so far at least , as to follow it readily , and with a quicke and cleere apprehension of what is said : whereas they that depend of private conceptions , which are not always the same , must needs have their understandings suspended , till the end of the sentence ; and when at the end , have much adoe , sometimes , to make sence of it . I have heard more then once some men , who thought themselves as good at it as the best , make this objection against set or stinted Prayers , as they call them , because by them the spirit is streightned . Which though it be but a frivolous objection , and easily answered ▪ yet , because it is the nature of those men , for the most part , not to be satisfied with any reason that proceeds from men , whom they affect not : I was glad to see it , in a book which lately came to my hands , fully answered by one , whose name ( I intend it not as a reproach to his memory , whom I have heard men of singular worth to speak of , with great respect : ) is great amongst them . It comes very neere to the point that wee are now upon , and therefore I shall not thinke much to set downe here the whole passage . Object . That in stinted Prayer the spirit is straitned , when a man is tied to a forme , then he shall have his spirit as it were bounded and limited , that he cannot goe beyond that which is prescribed ; and therefore , say they , it is reason a man should be left to more liberty , ( as hee is in conceived prayers ) and not tied to a strict form . To this I answer , even those men that are against this and that use this reason , they doe the same thing daily in the congregation for when another prays , that is a set forme to him that heares it ; I say it is a forme to him : for put the case , that hee which is an hearer , and doth attend another praying , suppose that his spirit be more enlarged , it is a straitning to him , he hath no liberty to go out , he is bound to keep his mind intent upon that which the other prayeth : And therefore if that were a sufficient reason , that a man might not use a set form , because the spirit is straitned , a man should not heare another pray though it be a conceived prayer ) because in that case his spirit is limited ; it may be the hearer hath a larger heart ( a great deale ) then he that speaks and prays so that there is a bounding and straitning , and a limiting of the spirit to him . And therefore that reason cannot be good . Again I answer , &c. I have no more to say concerning this passage of Tertullian , but that ( as is well obs●rved by those that comment upon him ) his chiefe aime in these words ( and that which gave occasion unto them ) was , to deride the custome of the Heathens of his time , who truly and really in their , whether private or publike , Temple devotions did use such Monitors or Prompters , to suggest unto them the true titles and manifold appellations of that supposed Deity , what ever it was , which they intended to worship . Now their Gods being very many in number , and every one having severall titles and appellations ; no wonder if their worshippers , most of them ( for some did not , and were accounted very religious for it ) needed these Monitores , or Nomenclatores , at their elbows . The next proofe or objection ( which you wil ) is out of Justin Martyr , in these words : And before this in that famous place of Iust. Mart. Apo. 2. Hee , who instructed the people prayed according to his ability , Nor was this liberty , &c. & in the margin : Iust. Mart. Apol. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . No man can otherwise imagine , but that his intention in this allegation is , to infer out of these words , according to his ability , conceived prayer , in opposition to set or prescribed prayer . I think I shall cleerly enough shew , that Iust. Mart. had no such meaning at all , and consequently that our Authour , to make the best of it , is much mistaken . But I must needs say , though unwilling to make the worst of it , I can not but suspect somthing , when I consider that , neither in his Text , nor in his Margin , hee doth set downe the words of the Father , fully , and faithfully as hee ought . The words are these , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : That is , The Bishop , or President , doth in like manner is before present , or offer unto him prayers and thanks to the utmost of his power ; or as far as his ability doth reach . It is a cōplement of civility , even amongst men , ( ordinary in all languages , I think , but in the Greeke and Latine Languages I am sure , ) when wee thank a man , to qualifie our thanks with this restriction , pro virili , o● , quas possum . As when we say , Ago gratias , non quas debeo , sed quaspossum ; or , quantas possum maximas : what more ordinary in Latine Writers , whether old , or late ? How much more doth it become us , when we say , that we thank God ; and which is more , when that wee doe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? the weight of which word is well observed by learned Graecians , and by the use t●at it hath sometimes in ancient Authours , it doth little lesse import then retaliation , or a return of good offices . We know who said , my goodnesse ( beneficentia mea ) extendeth not unto thee : and Saint Augustine , in a prayer of his somewhere , even of thoughts ( de quo semper cogitare debemus , & de quo dignè cogitare non possumus ) useth this civility of language ; and shall we wonder , if any use it of thanks ? This being so obvious , I should wonder this Authour could not think of it here ; but that I know , some there be in the world , who are never more bold , or lesse heedfull of their speeches , then when they speake to God , by way of Prayer , or prayses , though it be in the publike . And this their boldnesse and impertinency , be it never so great , some there be so blind , as to deeme it zeal . Others excuse , as harmlesse Solaecismes , or ●autologies , what a right and sober judgement , guided by the light of Gods Word , will finde little better then blasphemies . I say therefore {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is no more then , gratias agere quantum humana potest infirmitas ▪ aut vilitas : ●nd this I hope , is as proper and ordinary in prescribed set Pr●yers ; as in conceived and arbitrary . Yet I will not deny that I finde the words , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , otherwise understood by some learne men , who render the pass●ge thus ; D●th give God thanks with as lowd voi●● , as he is able ▪ and considering there be other Fathers that testifie the accustomed lowdne●s o● their solemne Pr●yers , I will not say that this interpret●tion is altogether impertinēt ; but this , that our Author doth bring , and his inference upon it , I dare confidently say to be most groundlesse and impertinent . His third and last objection is out of Eusebius concerning Constant . in these words : And blessed Constantine was herein as unhappy as we , who needed not have composed forms of prayer for his Guard , to use upon the Lords day , but might and would have taken out of former Liturgies , if there had been any , &c. I answer , that I do not ( nor perchance any other ) understand what is the strength of this inference : A peculiar certain prayer was made by Constantine ( a most devout and religious Prince ) to be used by his guard ; therefore there was no common Liturgie-book extant in Constantines days , for the use of the publike . I have read three Prayers made ( they are printed under her name , I am sure , as made by her : ) by Queen Elizabeth , of ever blessed and glorious memory , for the successe of her Navy , &c. Would the inference be good upon this , either that there was no Book of common Prayers then extant , and used ; or that the Queene had no Bishops , or Chaplains , at that time , that might have saved her that labour ? This I think , might suffice ; there having been enough said before , concerning formes of publike prayers , extant and used long before the times of Constantine . And indeed , the Truth is all that I ayme at , and not any bodies shame . But why should I spare him , that hath not spared his Mother ; and who doth so lightly esteeme of those things , which I do , ( and ever shall , I hope , as long as I breath , however the times goe ) most honour and reverence ? Let us therefore looke into Eusebius a little more exactly , that it may the better appear , how this man hath dealt with his Reader . First then , whereas hee tels us of Prayers composed by Constantine himselfe , I say it is more then doth appeare by Eusebius . Where the Latine hath it , cap. 18. Preces ab Imperatore descriptas : it is in the originall Greek , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , Such as the Emperour did most affect ; and therefore descriptas here , must be , not , written , or , composed ; but , selected . Again , where the Latine hath it , cap. 19. Formulam vero precandi ipse militibus praescripsit , &c. it is in the Greek , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : that is , he taught it to all his souldiers . And I hope if a man be said or reported to teach children or ignorant people the Pater Noster , or Creed ; he must not therefore of necessity be conceived to be the Authour of either . Secondly , whereas hee saith , it was for his Guard , that Constantine composed these forms of Prayers , to use upon the Lords day ; I say , it was not for his Guard , but for all his Souldiers in generall , and especially for them that were not Christians , that Constantine either made himselfe , or caused to be made , that Prayer which Eusebius speaks of , and setteth downe in his twentieth Chapter : that being the only Prayer , that Constantine can , in any probability , ( so farre as appears by Eusebius ) be conceived , to have composed , if he composed any . For , as for the Guard that lived within his Palace , to them were appointed , saith Eusebius , those Prayers which he cals , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And as concerning the Souldiers , whereof Eusebius says some were Christians , and some were not ; those that were Christians , hee commanded them ( dispensing with them for their ordinary service , or attendance , upon that day ) to repair to publike Churches , and there to celebrate the day : those that were not , even them hee compelled to meet together in the fields upon that day , and there to prayse God in that form of Prayer which is recited by Eusebius . The Prayer was this : Te solum Deum agnoscimus : te Regem profitemur : te adjutorem invocamus : per te victorias consequuti sumus : per te hostes superavimus : abs te & praesentem foelicitatem consequutos fatemur , & futuram ( future , that is , for the time to come , as is more plainly expressed by the Greek : ) adepturos speramus : tui omnes supplices sumus : abs te petimus , ut Constantinum Imperatorem nostrum , una cumpiis ejus liberis , quam diu●issimè nobis salvum & victorem conserves . Here you see is no mention of Christ at all , nothing but might very well be said by a Heathen of those times , as may appeare by divers of their Prayers yet extant , the first words , Ye solum Deum agnoscimus , excepted , which neverthelesse might bear a very cōmodious interpretation , according to the tenets of divers of their own Philosophers and Wise men . If any shall presse the words , Omnibus militibus praescripsit , to shew that it was common to all , whether Christian or Heathen Souldiers , I shall not stand upon that , it being likely enough , that the same Prayer upon other dayes was to be used by them all , when they were mixed together , and therefore of purpose so composed , that it might be used by any , whether Christians , or Heathens of those times . But in the mean time if it be granted , ( as I doe not see how it can be denied ) that it was principally intended for the use of the Heathen Souldiers ; how can it be conceived , that such a forme should be sound in a Book of common Prayers appointed for the use of Christians ; how much lesse inferred from hence , ( as this man would gladly ) that the Christians of those days had no Book of common Prayers ? But I have not done with him yet . I think it wil easily be granted unto me , by what hath been said hitherto , that it is very probable , that this man in these his allegations out of Eusebius , tooke more notice of the Latine , then of the Greek . Now if you look upon the Latine , in the Chapter just before , ( to wit the 17 ) you shall finde that plainly contradicted , which this man would have inferred out of the eighteenth . The words ( because it is but a short Chapter ) are these , Cap. 17. Sed his quidem multa magnificentiora contemplari potes , si animadvertas quemadmodum in ipsis Regiis Ecclesiae Dei formam instituerit , populo in Ecclesia congregato , ipse studiose exordiens . Sumptis enim in manus libris , vel sacrarum literarum contemplationi diligenter animum adhibebat , vel constitutas cum universo Ecclesiae coetu preces reddebat . What sence can any man in the World make of these words , but that it was Constantine his custome , taking the books themselves into his owne hands , somtimes to turne the Holy Scriptures , & somtimes the Book of common ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is the word in Eusebius ) Prayers , according as the Order of the Liturgy by him there and then used , required ? Now if any man shall aske mee , for his owne satisfaction , how it is in the originall Greeke , I will ingenuously confesse that the Greek doth not so fully and distinctly expresse it , as the Latine doth ; though it be as true , that the Latine saith no more , then what the Greek will very well beare . And now I have done with this Author ; with whom I should not have had to do at all , but that he came so crosse in my way in this point of set forms of Prayers . Whether he , or I , be in the right , I shall willingly submit to the judgement of any that are truly indifferent ; that is , that seek the truth for it selfe , and imbrace it , where ever they find it ; not blindly zealous to maintaine their own side , whether it be in a just cause or not . If it shal appear to others ( as hitherto it doth unto me ) that this man ( as confident a man in his way of writing , as ever I met with ) is much mistaken in this point ; then I shall yet , before I leave him , advise others , whosoever shall happen to read this , to pause awhile & consider with themselves : Much talke there is of a Reformation ; and for my part , how hee can be accounted a true Christian , that would not be heartily glad to see that amended , what ever it be , which , to the prejudice of Gods Glory , is amisse , though perchance not to be amended , without his particular losse and prejudice in worldly respects , I know not . Now then , if that Reformation , so much talked of every where , and by many so much desired , shall go on , how farre such men as he , so confident , and so apt to mistake , may , either to direct or to informe , bee trusted with it , to the glory of that God , which is the God of Truth ; & to the content of men truly zealous , that is , zealous according to knowledge ; this is the thing , ( and God is my witnesse I have no end in it but his glory : ) that I would desire all men seriously to consider of . But this , by the way only ; and so I come to my third Position . III. FIrst of all I would have it here remembred , that what S. Paul writes , 1 Tim. 2.1 , 2. I exhort therefore , that first of all Supplications , Prayers , Intercessions , and Giving of thanks be made for all men : For Kings and all that are in authority , that we may lead a quiet and peaceable life , &c. is by S. Chrysostom & S. Augustine expounded of the daily publike Prayers of the Church : as hath already been declared . Upon which I inferre , that when the ancients speak of the power and effica●ie of prayers and Supplications to the procuring of publike blessings , as peace , plenty , &c. they are ( which I think no reasonable man wil deny ) especially to be understood of daily , publike Church-prayers . So is Origen to be understood in those words of his , in his eighth book , contra Celsum : thus rendred by Sigismundus Gelenius : Postremò hortatur nos Celsus , ut opem feramus Imperatori totis viribus , & geramus ejus ausp●ciis justa piaque bella , neve detrectemus militiam si res ita postulet . Respondemus , ferre nos Imperatori auxilia suo tempore , sed divinâ ( ut ita loquar ) armatura fretos , non humanâ . Idque facimus Apostoli monitis obedientes , cujus haec sunt verba ; Obsecro vos primum ut faciatis deprecationes , &c. Dionysius , Bishop of Alexandria , who lived in S. Cyprians time , that Dionysius so much admired by the Ancients , as that Eusebius makes him the chiefe subject of more then one of his Books of Ecclesiasticall Historie , in a letter of his recorded by the said Eusebius , wrote thus of Gallus , who succeeded Decius , about the yeere of the Lord 250. Quin Gallus neque Decii recogitavit calamitatem , &c. As for Gallus , he neither remembred the calamities of Decius , neither did he so diligently , as he ought , consider with himselfe before hand , what it might be , that had bin the chief occasion of his ruine : but unhappily , to his great misery , stumbled upon the same stone , though apparantly set before his eys . Who in the full sail of prosperity , when he might have boasted of his hearts desire in all things , by cruell Edicts , began to proscribe those Religious men , who ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , it is in the Greek , whence may easily be gathered what men he speaks of : ) both for the peace of his Kingdome , and for the health and safety of his owne person , were wont to make earnest Prayers , and intercessions unto God : who therefore at the same time , when hee drove them away , drove with them those Prayers also , which for him they were accustomed to powre unto God . This Gallus was a Heathen , not a Christian . And lest any man think it strange , that this holy Bishop should lay it to a professed Heathen Empe 〈…〉 charge , that he made no greater account of the solemne Prayers and Supplications of Christians ; I would not have it unknowne , that even Heathen Emperours ( some of them ) though otherwise very ill affected to Christianity , had neverthelesse such an opinion of these Prayers , as that they thought themselves and their Empire , the more secure for them , as will appeare by an Edict of Maximinus recorded by Eusebius , in the eighth Eccl. Hist. c. 29. where wee find these words : Vnde Christiani hac indulgentia à nobis concessa devincti , debent Deo suo obnixè supplicare pro nostra , pro Reip. pro sua ipsorum salute , ut quovis modo cum publicus rerum status integer & incolumis retineatur , tum ipsi in suis familiis absque cura & solicitudine vitam traducere queant , &c. Thus a Heathen Emperour . Let us now heare Christians : and amongst them , whom before him , who was so highly favoured of God , as to be the first-fruits ( though I know what is written of some before him ) of all Christian Emperours , even Constantine the Great , the glory of all Emperours ? Of him thus Eusebius in his life : Ita igitur universo orbe sub unius gubernatoris prudentia constituto , &c. Imperator cùm existimaret p●orum hominum preces magnum sibi momentum afferre ad salutem , & custodiam universae Reip. eas cum necessario adhibuisset , non solùm ipse se Deo supplicem abjecit : verumetiam ut pro se ab Ecclesiae Praesidibus supplicaretur , mandavit . And thus he himself in an Epistle or rather Sanction of his , by way of Epistle : Quare eos qui in Provincia tuae fidei concredita , in Ecclesia Catholica , cui Cae●ilianus praeest , huic sanctae religioni sedulo inserviunt ( quos Clericos nominare solent ) ab omnibus omnino communibus & civilibus Rerumpub . ministeriis solutos volo : ut nullo modo per errorem , vel per sacrilegam ac profanam prolapsionem , quae in hujusmodi negotiis accidere solent , à cultu divinae Majestati debito abstrahantur ; sed absque ulla molestia propriae legi obsequium praestent . Qui quidem cum sacrum numen summo honore & veneratione prosequantur , incredibile est , quantum Reipub. adjumenti videantur allaturi . What Culius is here especially meant , is more cleerly expressed in the Greeke , by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , words which all know ( the latter especially ) to be commonly used of the daily Service of the Church . Neither was this the Divinity of that godly religious age onely : For Justinian , who swayed the Empire two full hundred of yeares after , spake much after the same manner . As where he saith : Omnem adhibentes providentiam circa sanctissimas Ecclesias in honorem & gloriam sanctae & incorruptae homousiae Trinitatis , per quam & nos & communem Rempub. salvos fore credidimus : insistentes etiam doctrinae sanctorum Apostolorum de creandis irreprehensibilibus sacerdotibus , qui quidem ob id potissimum ordinantur , ut suis precibus benignitatem clementissimi Dei rebus acquirant communibus , ( id est , Reipub. ) praesenti lege sancimus , &c. Where Dionysius Gothofredus ( a man well known amongst Scholars for his learned labours ; whose son , or Kinsman , as I take it , Jacobus Gothof : hee also a very learned man , was lately Consull of Geneva : ) his marginall note is : Nota munus Episcopi ; & ita Petrus Act. 6. ver. 4. Again : the same Justinian elswhere , Certissimè credimus , quia Sacerdotum puritas , & decus , & ad Dominum Deum & Salvatorem nostrum Jesum Christum fervor , & ab ipsis missae perpetuae preces multum favorem nostrae Reipub. & incrementum praebent , per quas datur nobis & Barbaros subjugare , &c. Where again the marginall note is ; Munus Episcopi , precari . Preces Episcopi , Reipub. utiles . And again , Novel . 133. cap. 5. Si enim illi puris manibus , & nudis animabus pro Repub. supplicent Deo , manifestum quod & exercitus habebunt benè , & civitates benè disponentur , Deo quoque placato , &c. Sed & terra nobis feret fructus , & mare quae sua sunt dabit , illorum oratione propitiationem Dei ad omnem Rempub. deducente , &c. And there also the Margin is ; Operae Dei Ministrorum quaenam sint . Thus have I now , through Gods grace , gone over my three Positions , and I hope I am not come short ( though I have endevored to be short ) of my undertaking in any of the three . I have no more to say , but that I desire them that shall read this ( if any shall ) all passion and prejudice laid aside , as becommeth good Christians , to consider , whether the religious use of Cathedrals , where ( as by the end of their institution it ought to be : if through abuse , incidentall to best things , it happen to be otherwise anywhere , authority may look unto that ; ) publike prayers and supplications , for particular persons , as Princes , and Magistrates ; and for all men in generall , of all estates and conditions ; for the peace and prosperity both of the Church , and of the Common-weale , with much reverence and devotion are daily offerd unto God , may not hence , in part , bee inferred . I say in part , because of divers other particulars , that might be alleaged to the same purpose : as for example , Sermons ; another mayne part of Gods worship : which I think are more frequent ( not to say any thing of the Choice ) in Cathedrals , then in any other Churches of the Realme : and God forbid , but it should be so . FINIS . Errata . Pag. 6. line 2. reade , little danger . But this I conceive to be a matter of great consequence . Let us therefore , &c. Notes, typically marginal, from the original text Notes for div A35569e-100 Au●●st . 〈◊〉 . 118. 〈…〉 6. ad Januar . In Psal. 140. & alibi . 1 Tim 2.1 . Answer to the Humble Remonst . p. 7. Ep●st . ●41 . p 1014. De Cler. lib. 1. c. 13. 〈…〉 rian ●pist . 〈◊〉 D 〈…〉 t● . 〈…〉 . 39. Cent. 3. c. 6. p. 135. De M●ssa c. 3. Ed Gallans●l . p. 32. This was written before the late Defence came out . Lud. Capell . Spicileg . p 68.69 . The Saints daily Exe 〈…〉 i 〈…〉 ▪ by J. P. D. D. p. 81. ● Tim. 2 1. Lib. 4 c. 14. 〈…〉 b. Ecc. Hist. l. 10. c. 7. 〈…〉 . lib. 1. tit. 3 l. 42. Ibid. tit. 4. l. 34. 
A23804	----	The whole duty of prayer containing devotions for every day in the week, and for several occasions, ordinary and extraordinary / by the author of The whole duty of man ... Allestree, Richard, 1619-1681. 1692 Approx. 183 KB of XML-encoded text transcribed from 89 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A23804 Wing A1195 ESTC R7356 12637713 ocm 12637713 64934 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A23804) Transcribed from: (Early English Books Online ; image set 64934) Images scanned from microfilm: (Early English books, 1641-1700 ; 340:4) The whole duty of prayer containing devotions for every day in the week, and for several occasions, ordinary and extraordinary / by the author of The whole duty of man ... Allestree, Richard, 1619-1681. [7], 164, [7] p. Printed for J.P. and sold by Ric. Janaway ..., London : 1692. "No absolute certainty has yet been reached regarding the authorship of The whole duty of man, and other treatises by the same author. The preponderance of opinion, however, is heavily in favour of Dr. Allestree"--Halkett & Laing (2nd ed.). Preface signed: G.B. "Additional devotions for several occasions" (p. [139]-164) has special t.p. This item is incorrectly identified in the reel guide as Wing A1195A. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. Devotional literature -- Early works to 1800. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-06 Emma (Leeson) Huber Sampled and proofread 2004-06 Emma (Leeson) Huber Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE Whole Duty OF PRAYER , Containing DEVOTIONS FOR Every Day in the Week , AND FOR Several Occasions , Ordinary and Extraordinary . By the Author of The Whole Duty of Man. Necessary for all Families . Psal. 65. 2. O thou that hearest Prayers unto thee shall all flesh come . London , Printed for I. P. and sold by Ric. Ianaway , in Queens-Head-Alley , in Pater-Noster-Row . 1692. THE Preface . I Need not Recommend this small Manual to the World , since it hears the Name of so Learned an Author , whose Works have given sufficient demonstration of his Worth and Excellency , and will to his lasting Honour be venerated in all Ages . This Pattern of Piety hath lay concealed for many years , and was at first Dedicated to the service of an honourable Lady , in whose Cabinet it hath been choicely kept as one of her precious Iewels ; it was never design'd for the Press , by reason the Reverend Authors Modesty should not be offended . Upon her Bed of Mortality , she was pleased to honour me so far , as to commit it to my Care , with a particular Charge not to publish it ; but one of her Mercenary Servants , by their vigilant Industry , had Plagiary-like , got a Transcript , and since this Pious and Honourable Persons Decease , did design it for the Press , being unwilling so much Injustice should be acted against so Worthy a Person , I was forced to Cancel my Obligation , and to hand with all speed the Original to be Printed , that I might prevent any Surreptitious Copy . What Alterations I was forced to make , was leaving out the Praying for our Royal Ancestors , and placing in our Royal Soveraign Lord and Lady , King William and Queen Mary , &c. Some additional Prayers I thought proper to insert , as Thanksgiving for His Majesties Safe Return , and the Success of his Royal Navy and Armies , a Duty enjoyned on the Church in Publick , and ought to be the Duty of every Christian in Private . Lastly , I have added some few Graces which may be necessary for Minor Christians ; I shall now conclude with the Words of St. Paul to Timothy , 2 Epistle , 2 Chapter , Verse the 7th . Consider what hath been said , and the Lord give thee Understanding in all things . G. B. THE Whole Duty OF PRAYER . What Prayer is , and the Parts of it . PRayer is the Duty both of Soul and Body ; it is an humble address unto God , for whatsoever we stand in need of , either in relation to this Life , or that which is to come : The First part of this Duty is Confession , which is the acknowledging of our Sins in all Humility before the great Author of our Being : Now Confession is twofold , general , and particular ; the general is when we Confess only we are sinful , without naming any particulars , which indeed belongs to publick Prayer , but the acknowledging our Sins to God is very necessary , whether Publick , or Private : Particular Confession is when we express the several sorts , and acts of our Sins , and what ill habits we are most prone to ; this is proper for Private Prayer , and ought often to be used , for we cannot repeat too often our soulest Sins which we are guilty of , nor cannot enough bewail our own unworthiness in committing them . THE next part of prayer is by way of Petition , which is begging of God whatever we stand most in need of , either for our Souls or Bodies ; first for our Souls we must beg pardon and absolution for all our Sins , in the name of Jesus Christ , who obtained it with his blood : Secondly we must earnestly beseech the grace and assistance of Gods blessed Spirit to enable us to forsake all sin and wickedness , and to live in obedience to him : then it will be very necessary to beg all these particular graces , faith , hope , Charity , love , zeal , purity , and repentance ; if thou art proud , pray for Humility , if lustful for Chastity , if guilty of gluttony pray for temperance , and so for all other vertues thou standest most in need of . IN Petitioning for our Bodies , we are to beg of God such accommodations of life , as are necessary for us , but in such a degree and measure , as his all-seeing Wisdom Knows is most suitable to our state , and Conditions the next duty , and Third part of Prayer is deprecation , which consists in praying to God to turn away from us either the evil of sin , or the evil of punishment ; to pray against the evil of sin , is to beg earnestly of God to preserve us by his Grace from falling into any sin ; and when we are under any great temptation , and even ready to yield , then we must Humbly beseech him , either to withdraw the temptation , or else by the Power of his Grace Strengthen us against it : next we are to pray against the evil of Punishment , which are , two sorts , Spiritual and Temporal ; Spiritula punishments , are the wrath of God ▪ the with-holding of his Grace , and Everlasting Damnation : temporal punishments , is loss of Friends , goods or reputation , but in these things we must wholy Submit to the will of God , unto whom all we have belongs . A Fourth Duty in Prayer is intercession , which is praying for all sorts and Conditions of Men , as Governours in Church and State , our Parents , Husband , Wife , Children , or other Relations and Friends , for all those in affliction either in Body ; mind or Estate ; nay even for our very Enemies according to the example of our Lord and Master , who prayed for his very Crucifiers , Father , forgive them , for they know not what they do : The fifth Duty of Prayer is thanksgiving , praising and blessing God for all his mercies Spiritual and Temporal , Spiritual blessings are his sending his Son into the World for our Redemption and his holy Spirit to Sanctifie us , that we are born Christians and are made partakers of his holy word and Sacraments : We are likewise to return him thanks , for his patience and long suffering , in not Cutting us off in our Sins and Follies : Temporal blessings , which we are to give thanks for may be for the prosperity of a Church or Nation , and all diliverances which are remarkable : Some belongs to our selves , as Health , Wealth , Food , Rayment , Friends , with many other Mercies we daily receive from God , which whoever receives the least blessing is indebted all his life time to Praise the author and giver of all good things . THESE forementioned parts of our duty in Prayer , are to be made use of both in private and publick , that is in the Church and in our Closet , but more especially in the Church to which place there is a peculiar Blessing belongs , which Christ hath promised , that where two or three are gathered together in his Name he will be in the midst of them : The second Duty of publick Prayer , is that in a family , and that indeed ought to be the Masters Care to provide for the Souls of those that belong to him , as to provide food for their Temporal Nourishment : Now if he neglects this Duty and takes no care of his Household in this important affair that Man cannot well be esteemed a Christian , but a Heathen . PRIVATE Prayer is a Duty to be used in secret , where we can more particularize our sins when alone then is requisite to be done in publick : Next we are to be frequent in Prayer , and not Complain we want leisure for so doing ; for he which is most busie may find some time to perform this Duty , else how can he expect his Employment should be Sanctified ; now it is a great advantage for Men to seek God , at least Morning and Evening , if they expect a Blessing upon their endeavours : Next , the advantages we reap by Prayer are many : First It is a great honour , to speak freely to the Almighty : Secondly It is a great benifit , for it brings down Blessings both Spiritual and Temporal to us ; Thirdly it is a pleasant Duty , it draws us nearer to God , which qualifies us for the joys of Heaven , where Christ is , at whose right hand are pleasures for evermore . NEXT we must take care that we ask nothing which is unlawful , but whatsoever we stand in need of to ask it in faith , and great humility ; Secondly we must be attentive and mind what we are about , Considering that it is the Majesty of Heaven we are to treat withal , and that our necessities cannot be supplied without his Divine aid and assistance . Thirdly , Vigilancy , Zeal , and Purity of intention must not be omitted , for the Sacrifice of the wicked are abomination to the Lord : Lastly what we Pray for , must be to a good end , that is , not to Pray for Wealth , to Consume it upon our Lusts : Or for grandeur to exercise our malice upon our Enemies ; but whatever we do must be done to the glory of God , through whom we have Redemption in his blood , even the forgiveness of our Sins . Ejaculations at uprising . AWake , O my Soul , and sing unto the Lord. Glory be to the Holy and undivided Trinity for watching and preserving me this Night . I laid me down and slept , for thou Lord sustainest me . Lord arise , and lift up the Light of thy Countenance upon me . A Prayer for a Private Person in the Morning . MOst gracious God , whose Mercies are rich and infinite , to all thy Servants that call upon thee ; accept I humbly beseech thee this my morning Sacrifice of Praise and Thanksgiving which I now am to offer up unto thy Divine Majesty : O Lord , in thee I live , move , and have my being ; thou formdst me in the womb , and hast writ my name in the Book of Life , and that I might not be miserable , but happy , thou sentest thy only beloved Son to dye for me and to redeem me from all iniquity . WHAT shall I render unto thee , O Lord , for all these thine inestimable benefits , pour forth thy Grace upon me , I beseech thee , that I may abound in Thanksgiving and Praise for them ; Enlarge my heart with thy Love , that I may in some degree Comprehend with all Saints , the measure of thine infinite Mercy and goodness manifested to me , by thy dear Son and my alone Saviour . To whom therefore with thee and thy blessed Spirit , be ascribed the whole glory of my Creation , Redemption , Sanctification , and Salvation . FORGIVE , O Lord , the manifold Sins which I commit daily and hourly against thee , and grant that for the time to come thy restraining Grace may subdue my unruly : inclinations , and distempered affections ; and as I have been a Servant of Sin , I may now become an Example of reformation : That so I may rejoyce in thee as my only Treasure , and rest in thee who art the Center of my felicity ; and be throughly convinced how good it is to draw nigh unto thee , accounting all things but dross and dung in Comparison of the excellency of Jesus Christ and my alone Saviour and Redeemer . O LORD , as thou in thy tender Mercy and Compassion hast watched over me this Night , and defended me from my Ghostly adversary , so I beseech thee , let thy all-seeing Eye of providence guide me this day in all my Thoughts Words , and Actions , whereby I may fall into no Sin , nor run into any kind of danger : But that all my doings may be ordered by thy governance , to do alwayes that which is Righteous in thy sight , through Jesus Christ my Lord and Saviour , in whose Blessed name , and Words , I shut up these my imperfect Prayers in that most absolute form of Prayer which he himself hath taught me , saying , Our Father , &c. A Prayer at Departure from Home . ALmighty and Everlasting God , who art the way , the truth , and the Life ; looke down from thy Throne of Mercy to thy scorstcol of Compassion , and behold me now betwixt the Assaults of the Devil , the allurements of the World , and my own vain inclinations ; I cannot look abroad , but they are ever ready to molest me ; but O thou that leadest Ioseph like a sheep , thou most faithful and Almighty guide , lend me thy hand , open mine Eyes , direct my steps , and cause me to walk in thy fear . THOU that didst go out with Iacob from Beer sheba unto Padan aran , guiding him in the wast-plains , and watching over him on his pillow of Stones , be not now far from me ; lead me , O Lord , in thy righteousness , make my Paths straight , and strengthen my goings , that having finished my course here , I may sit down in thy Kingdom hereafter , an inheritance undefiled , purchased for me with the blood of my Saviour , and thy beloved Son Jesus Christ , Amen . Ejaculations for the Evening . LET not the Sun go down upon thy Wrath , Eph. 4. 6. Watch ye , for ye know not when the Master of the House cometh , at Even , or at Mid-night , or at the Cock crowing , or in the Morning , lest coming suddenly , he find you sleeping , Mark 13. 35 An Evening Prayer for a Private Person . OEternal God , full of loving kindness , and long suffering , whose Mercy is above all thy Works , and thy Glory above the Heavens , forgive me , I beseech thee , my transgressions this day , my vain thoughts , idle words , and loose Conversation ; my exceeding neglect and forgetfulness of thee , my headstrong inclinations and lusting after the World , preferring this Land of Cabul before the Snow of Lebanon , and a broken Cistern before the Well of Life . JUSTLY , O Lord , might'st thou have cut me off this day , and cast me into the Lake of thy Displeasure , but thou hast had Mercy , and not Sacrifice ; thou hast shed upon me the Light of thy Countenance , and removed my sins far out of thy sight . I know , O Lord , it is not in Man to Establish his own Ways , it is thy Almighty Arm must do it ; it is thou alone that hast led me through this day , and kept me both from doing and from suffering Evil. AND now , O thou Preserver of men ! What shall I do unto thee ? What shall I render unto my Lord , for all the mercies and loving kindnesses shewed unto thy Servant this day , and all the days of my life , even to this moment ? I will offer unto thee the Sacrifice of Thanksgiving , and call upon the Name of the Lord : I will ever love thee , fear thee , praise thee , and trust in thee ; my Song shall be of thee in the Night Season , and in the Day time I will be speaking of thy wondrous Works . AND forasmuch as thou ( out of thy tender Love and Compassion on thy Creatures ) hast ordained this time for their rèpose and refreshment , that having past through the Cares and Dangers of the Day , they might under the shadow of thy Wings find rest and security ; keep me , I most humbly beseech thee , from the Hours and the Powers of darkness ; watch over me this Night in thy Almighty Providence , and scatter all the Rebellions and Devices of my Adversaries ; enlighten my Soul , sanctifie my Body , govern my Affections , and guide my Thoughts , that in the fastest closures of my Eye-lids my Spirit may see thee , and in the depth of sleep be conversant with thee ▪ This , and what ever thou knowest is needful for me , I humbly beg at thy hands , through the merits of Jesus Christ my Saviour and Redeemer . Amen . Ejaculations to be used on several Occasions . When you awake in the Night . HOly , holy , holy , Lord God of Sabbath ! Heaven and Earth are full of the Majesty of thy Glory . When the Clock strikes . BLESSED be the hour in which my Lord Iesus was Born , and the hour in which he Died ! O Lord , remember me at the hour of Death , and in the Day of Iudgment . When you intend any Business or Journey . O do well unto thy Servant ! that I may live and keep thy Word . Prosper thou the Work of my hands upon me , O prosper thou my handy Work. When thou art Persecuted ▪ HASTE thee , O God , to deliver me , make haste to help me , O Lord ! Upon some sudden Fear . O set me upon the Rock that is higher than I , for thou art my Hope , and a strong Tower for me against my Enemy . Upon any disorderly Thoughts . MAKE me a clean Heart , O God , and renew a right Spirit within me . Upon any occasions of Sadness . THY rebuke hath broken my Heart , I am full of Heaviness , but thou , O Lord , shalt lift me up again . Upon any Diffidence . THOU art my Hope , O Lord , even from my Youth , through thee have I been holden up ever since I was Born ; though thou shouldst kill me , yet will I trust in thee . When thou perform'st any good Work. NOT unto me , O Lord , not unto me , but unto thy Name give the praise . When thou art provoked to Anger . GIVE thy peace unto thy Servant , O God , let no man take away my Crown ; in patience , O Lord , let me possess my Soul. For thine Enemies . LORD , lay not this Sin to their Charge , they know not what they do . Upon any Deliverance , or Mercy received . THE Lord is my Shepherd , I shall not Want ; he maketh me to lie down in green Pastures , he leadeth me besides the still Waters ; he hath prevented me with the blessings of Goodness , he hath granted me my Hearts desire , and not with-holden the Request of my Lips. Surely Goodness and Mercy shall follow me all the days of my Life , and I will dwell in the House of my God for ever . Upon any Loss or Adversity . SHALL we receive good at the hand of God , and shall we not receive Evil ? Naked came I out of my Mothers Womb , and Naked shall I return thither ; the Lord Gave , and the Lord hath taken away , blessed be the Name of the Lord. When you hear the Bell Toll for one Departed . TEACH me , O Lord , to number my days , that I may apply my Heart unto Wisdom . Upon thought of thy Sins . TURN away thy Face from my Sins , O Lord , and blot out all mine Offences . Praise the Lord , O my Soul ▪ and forget not all his Benefits , who forgiveth all thy Sins , and healeth all thine Infirmities . When thou art weary of the Cares and Vanities of this World. LIKE as the Hart brayeth for the Water-brooks , so thirsteth my Soul after thee , O God. O who will give me the Wings of a Dove , that I may fly away and be at rest . Meditations for Sunday . THis is the day which the Lord hath made , let me rejoyce and be glad therein , it is a day of rest and sweetness unto my Soul , and a day of Ease from Labour● unto my Body ; as thou , O God , didst rest this day from the Works of thy Creation , so grant that I may cease this day from all Sin , and by an earnest Repentance implore thy Pardon ; thaw this frozen Heart of mine , that this day it may melt at thy presence ; and say unto my Soul those comfortable Words which thou wert pleased once to say to Zacheus , This day is Salvation come to thy House , O Lord , I am utterly unworthy in my self to stand at the Door of thy Sanctuary , much less to appear in thy presence , and be made partaker of thy Heavenly Gifts , for thou , O Lord art a God of pure Eyes , and canst not behold Iniquity ; and I am thy sinful Creature , not only wilfully opposite unto thee , but even Enmity it self against thee . Unto thee therefore belongeth Righteousness , and unto me shame and confusion of Face . Lord , when I thus see my self in the Glass of thy Law , my flesh trembleth for fear of thee , and I am afraid of thy Iudgments . I HAVE sinned against Heaven , and before thee , by my sad refusal of thy gracious offer of Eternity , in my sinful relinquishing of thy Sacred Word ; and am now no more Worthy to be called thy Child . I have been too long feeding on the empty husks of vanity , amongst the filthy Swine of sensuality , and am now willing , by thy Grace , to return home unto thee , and to humble my self low before thee , that thou mayest have the Glory , and I the Comfort of thy Gracious Pardon . Amen . A Prayer for Sunday Morning . O Lord I acknowledge this day to be thine , as consecrated and set a part for thy Worship and Service , and to be obeserved not only as a Holy day , but a glorious day unto thee , wherein I ought to pay my vows , present my Person and my Prayers before thee , to hear thy word , and Meditate upon the same , to thy Glory , and my own Everlasting Comfort . To this end remove far from me all wandering thoughts , and Worldly Affections , and work in me a desire of studying thy Law , and walking in the Truth , that thy word may not prove unto me the Savour of Death unto Death , but of Life unto Life . LET my Ears be attentive , that I may hear those things which thou shalt instruct me , that hearing I may understand them ; understanding , I may remember them ; remembring , I may practice them , to adorn that profession which I have invocated in thy name , and confirm me in the Faith of thy Son Jesus Christ , wherein I was Baptized and made a Member , raise me , O Father , by the power of my Saviours Resurrection from Sin and iniquity , and give me Spiritual rest , Peace of Conscience , joy in the Holy Ghost , and Fellowship in the Communion of Saints , that when I shall leave this Earthly Tabernacle , I may keep an Everlasting Sabbath with thee in the Kingdom of Heaven . BEHOLD , O Lord , I knock at the Door of thy Mercy and tender Compassion , with all the Faculties of my Soul and Body , for all these Graces and particular favours , beseeching thee to continue unto me the right use of them , that thy Spirit may witness unto my Spirit that I am thy Son , and shall be Heir of thy Kingdom of Glory , and that I may be partaker of the inheritance of thy Saints in light , where are Pleasures that last for Evermore . Grant this O Father for Jesus Christ his sake . Amen . A Prayer for Sunday Noon . O God , thou art great in Majesty and infinite in Mercy ; wonderful in thy goodness unto thy Church and Children : Thou hast Commanded me to offer up my Prayer and supplications for those that shall enter into the Ministry , and stand before thee to wait at thine alter ; the heaviest , O Lord , is very great , and the painful and Conscionable Labourers but few ; I beseech thee , be pleased to send able Ministers into thy Church , and place such over particular Congregations as like Iohn the Baptist , may be burning lights , burning , as being zealous in fervency ; and lights also as being conspicuous and eminent for Charity , Sanctity of life , and all holy Graces of thy Spirit . LET thy Urim and thy Thummim be upon them , as upon thy Holy one ; let them be sound for Doctrine , and holy for Life and Conversation ; Preaching , let them practice , and by practice let them preach and teach the things which concern thy Kingdom : Open wide unto them the Door of utterance , that they may deliver thy Word freely and boldly : Take away all differences and animosities from amongst them ; make them examples to those that believe , in soundness of Doctrine , and integrity of Conversation ; bless them with all Graces befitting so high a Calling , that I may give thanks unto thee for them , finding the benefit of thy blessing upon me through their Labours , and may praise thy Name for evermore . Amen . A Prayer for Sunday Evening . O Lord , look down from Heaven , thine holy Habitation , and behold with the Eye of thy Love , and tender Compassion , a wretched Creature , who now calls upon thee in the Words of the poor Publican : O God be merciful unto me a Sinner . Write not bitter things against me , neither suffer me to possess the Sins of my Youth . O forgive , and forget all my Transgressions , and cast mine Iniquities as far from thy presence , in distance , as the East is from the West . LORD pardon , I humbly beseech thee , the faults and frailties which I have escaped this day in the sanctifying of thy Sabbath , whether they be Sins of Omission or Commission ; wash them all away in the Blood of thy Son , sanctifie me by the Word , thy Word of Truth , that this day hath sounded in my Ears . Grant that like good Seed sown in good Ground , it may take root downward , and bring forth Fruit upwards to the Glory and Praise of thy great Name , and the Salvation of my Immortal Soul. O LET thy Word be ever in my Mind , to meditate of it ; in my Mouth , to speak of it ; and in my Life and Conversation , to practice it . By it Work in my Heart Faith , Hope , Charity , and all other supernatural Graces , which accompany Salvation ; open mine Eyes that I may see thy Law ; and incline my Heart , that I may love the Truth ; and loving the same , may yield Obedience to it ; doing thy Will on Earth , or at least endeavouring to do it , as the Angels in Heaven ; willingly , without murmuring ; speedily , without delaying ; constantly , without ceasing ; and universally , without omitting what thou commandest and commendest in thy Word , so shall I not be distracted with Foolish fears , nor dispair of thy Mercy , but ever Hope and Trust in thee , and find Grace to help me in time of need ; to whom be ascribed all Honour , Power and Glory , World without end . Amen . Mondays Meditations . O GOD , the Father Almighty , maker of Heaven and Earth , who Created the Evening , and the Morning , continue , I beseech thee , unto me , as well the Comfortable rest of the Evening to refresh my weariness , as the most necessary Light of the Morning to manage my affairs and business ; make my Conscience serene and clear , and let the pure Light of thy Gospel guide my Feet in the way of peace . This Light of thine , O Lord , sheweth what I was in my Birth , Slime and Filthiness ; what I am in my Life , Vanity and Folly ; and what I shall be in the Grave , Stench and Corruption . LET these ponderous Considerations , Lord , humble me , that Christ may raise me ; wound me , that Christ may heal me ; load me , that Christ may ease me ; and make me most vile in my own Eyes , that I may be most dear and precious in his sight . O thou , which as upon this day createdst the Clouds to Rain upon the Earth , shower down thy Graces plentifully into my hardned heart to mollifie it , whereby I may be fruitful in all good Works . LORD , who this day didst separate the Waters , separate , I beseech thee , and distinguish betwixt the Water of Tears which I shed for my Sins , and those which I shed for Worldly crosses and afflictions ; cast away the one , and put the other into thy Bottle . This day thou madest the Heavens and the Air , without which I cannot breath naturally ; no not one moment : Infuse into my Soul thy blessed Spirit of Grace , without which Spiritually I cannot breath forth my Prayers , nor sigh , nor so much as move any Faculty of Soul and Body unto thee . But , Lord , as oft as I take in , or let out the Air which I breath , let me receive in Grace from thee , and breath out Praise unto thee . Amen . A Prayer for Monday Morning . O GOD , as thou hast now rais'd up my Body from Sleep , the Image of Death , so I beseech thee deliver my mind and affections from the Sleep of Sin , and from the Darkness of this World ; and as thou hast brought me to the beginning of this day , be thou present with me , and president in me . Let thy holy Spirit be my Counsellor and Instructor , my God and my Guide to lead me into all Truth ; help me by assistance of the same Spirit to watch over my Thoughts , Words and Works , that I may neither think , speak , nor do any thing which is not agreeable to thy holy Word . LET me in all reverence and humility of Soul , submit my self unto thy holy Will , so that ordering my Conversation aright , and walking according to thy Golden Rule , peace may be upon me , as upon the Israel of God. Suffer me not to oppress , or defraud my Brother in Bargaining , Buying , and Selling , by using false Weights , and Ballances , or any other unlawful means , but Guide me so by thy Grace , that my Conscience may ever cheer me up through a delightful apprehension of thy blessed Favour . TO this end order thou my Paths ▪ and establish my goings in the way of Peace , Grace and Salvation ; cause thou me to walk upright before thee ; make me to provide things honest before thee , and Men ; behave my self as in thy sight , and do unto others as I would they should do unto me . Let no Sin , inordinate Lust , or unruly Passion , have dominion over me , but help me to lead Captivity Captive , to kill and crucifie my Lusts , and sinful Affections , and wage War with my Corruptions , until through Christ which strengthens me , I shall prove more than Conqueror . Grant this unto me for Jesus Christ his sake . Amen . A Prayer for Monday Night . O GOD , the Father of our Lord Jesus Christ , I do in all humility prostrate my self before thy Divine Majesty , to offer up unto thee this my Evening Sacrifice of Prayer and Thanksgiving , who didst offer up thy Son upon the Cross to be a Propitiation , and meritorious Sacrifice for the Sins of the World. Lord hear me , and help me , and be merciful unto me ; my Sins are great , but thy Mercies are greater ; my Trespasses Finite , but thy Compassions Infinite , and never fail . LORD hear my Prayers , and let my Praises be acceptable in thy sight , for unto thee , O Lord , upon the Altar of my Heart do I offer up all possible Praise and Thanksgiving , for all thy Blessings both Spiritual and Temporal , which thou hast in a great measure bestowed upon me ; but above all , for Jesus Christ the Fountain of them all , by whom I have Redemption through his Blood , and Access through his Life . I also thank thee for thy Sacred Word , and for the Confirmation and Strengthning of my Faith , by those Sacred Signs and Pledges of thy Love which thou Exhibitest to me , and unto every Believing Soul in the Sacraments . I RENDER all thanks unto thee , for my Life , Liberty , Food , and Raiment , Health , Wealth , Peace , and Plenty , which thou in much mercy hast afforded unto me , from time to time ; and I beseech thee , to continue this thy providence over me , and as thou hast hitherto been a Sun to comfort me , so be thou now a shield to protect me : Keep me in Soul and Body , goods and good name : Vouchsafe me this Night Peace unto my Soul , and rest , and quietness to my Body , that so being refreshed , I may Praise thy name for evermore . Amen . Tuesdays ▪ Meditations . O LORD , who on this day madest dry Land , and firm ground to appear ; dry up my Tears with the beams of thy Mercy , and give me firm ground of Comfort in thy Word : Thou who on this day Createdst all kind of Seeds , Sow in my heart the incorruptible Seed of thy Sacred writ , that I may thereby be regenerated to a lively , hope : And as on this day Createdst all kind of fruitful Trees , make me , like a good Tree , bring forth good Fruit here , that I may hereafter eat of the Tree of Life , in the midst of the Paradise of God. LORD , let me enter into a serious Contemplation of the vanity of the World , and the deceitfulness of Riches ; the shame of Pleasures , and folly of sports ; the in constancy of honours , and danger of greatness , with the strickt account which one day must be given for all : perswade me by thy Spirit , that I have here no abiding City , but ought to seek for one hereafter : and that I am , but a stranger and Pilgrim on this side Heaven . LET me desire Temporal blessings only for Spiritual ends : Wealth , that I may be Rich in good works ; preferment , to advance the honour of the Gospel ; Health , and Strength , the better to enable me to do thee service ; and length of dayes , that I may Praise thee , in the Land of the Living : O Lord this day , thy Life was sought to be destroyed , seek thou mine , I beseech thee , to save it . This day thou wast anointed to thy death and burial , anoint me with thy Spirit to eternal Life . Save me from the hands of all mine Enemies , that I may serve thee without fear , in holiness , and Righteousness all the dayes of my Life . Amen . A Prayer for Tuesday Morning . O LORD , what am I but Dust , and Ashes ; and confess , I am utterly lost , having walked after the vanity of my mind , and lived in all manner of Wickedness ; but O , if thou shouldst be extream to mark what is done amiss , O Lord , who were able to abide it ? Enter not therefore into Judgment with thy Servant , for in thy sight shall no Flesh living be justified : Though my Sins have magnified themselves in infinite length , breadth , depth , and height , yet let thy Mercy , which passeth all understanding , far exceed them . AND howsoever , by reason of my Sins , I have justly deserved to be not only deprived of thy blessings , but for ever deserted and forsaken , yet for his sake in whom thou art well pleased ; cast me not away from thy presence of Grace here , or glory hereafter , but by the one , lead me to the other , by Holiness ; bring me to Happiness . Behold , O Lord , how I am thy Servant , and the Son of thy Hand-maid ; O grant me Grace , that I may live with thee for ever . THOU hast redeemed me , O let me not fall into Captivity and Bondage unto Sin and Satan , but so confirm and strengthen me , that both in life and death , I may continue thine , and never draw back unto Perdition , or forsake thee , the ever-living God , or renounce my Saviour , who hath the Words of Eternal Life ; and who is the Way , the Truth , and the Life , but that both in Prosperity and Adversity , I may live in thy Fear , die in thy Favour , rest in thy Peace , and reign with thee in thy Glory . Amen . A Prayer for Tuesday Night . O LORD , how often mightest thou cut me off in the midst of my Sins ? but thine Eye hath spared me , thou hast given me space of amendment , and Grace to return unto thee , to seek thee whilst thou maist be found , and call upon thee whilst thou art near . O Lord , be not far from me , but draw near unto my Soul ; make haste to deliver me , and help me . Thou hast promised to such as call upon thee , to be a present help in Trouble , to be their Shield and Buckler , their Castle and Fortress , and the Horn also of their Salvation . AND now seeing thou hast brought the Night upon me , wherein thou hast ordained Man to take his rest , keep me , O Lord , as the Apple of thine Eye , save and defend me from Delusions ; cause thine Angels to pitch their Tents round about me , and watch over my Soul and Body , that I may not commit any Sin either in Word or Deed , but persevere in Grace until the appearing of my Lord and Saviour Jesus Christ unto Judgment . DELIVER me , I beseech thee , from sudden Death , Fears and Affrightments , Casualties by Fire , Water , or Tempestuous Weather , Disturbance by Thieves , or any other Dànger whatsoever ; vouchsafe me peace of Conscience , and joy in the Holy Ghost ; guide me here by thy Councel , and after that receive me to Glory ; let my lying down in the Bed , put me in mind of my resting in the Grave , and my rising from thence , of my Resurrection , that both in Life and Death , I may continue thine , through Jesus . Christ. Amen . Meditations for Wednesday . WOnderful are thy Works , O Lord , to the Children of Men ; thou hast provided all Creatures , the Fowls of the Air , Fish in the Sea , and Beasts of the Field , to furnish his Table , cloath his Nakedness , and serve his Necessities . The Earth thou Createdst to sustain him , the Waters to wash and cool him , the Air to breath him , the Fire to warm him , the Flowers to refresh him , the Herbs to cure him , the Fruits to nourish him , the Mines to enrich him , the precious Stones to adorn him , and the glorious Luminaries of Heaven , the Sun , and the Moon , to light him ; the one in the Day , and the other in the Night , and both to measure his time , to direct his Husbandry , to divert him in his Peregrinations , to ripen his Fruits , and to encrease his Stores . I CANNOT plead Ignorance of thy Deity , for the Heavens declare thy Glory , and the Firmament sheweth thy ▪ Handy-work . I cannot pretend Ignorance of thy Law , for thou hast put thy Word into my Mouth , and written thy Law in my Heart ; nor I cannot affirm that I never heard of the Light of thy Gospel , for the Light came into the World and shined in the Darkness , and the Darkness comprehended it not ; but Men love darkness rather than light , because their Deeds are evil . FOR which thou mightest most justly have cast us into utter Darkness , where there is weeping and wailing , and gnashing of Teeth , but there is mercy with thee , that thou maist be feared ; there is Balm in Gilead to cure our deadly Wounds ; there is Unction in Christ , and Salvation in Jesus ; out of his precious side , he opened to all the Inhabitants of the Earth a Fountain for Sin , and all Uncleanness , whereby we might be Purified even as he is pure . A Prayer for Wednesday Morning . O ETERNAL God , who art of Infinite Majesty , look down from Heaven , the Habitation of thy Holiness , upon me thy unworthy Servant ; thou art a God of Power , and canst relieve me ; of Goodness , and wilt in thy good time mercifully help me . O Lord , the Fountain of thy Mercy can never be dryed up , nor the Merits of my Saviour diminished ; O therefore Bath my Soul in them , that being Sanctified and Justified , I may appear in thy sight more pure and white than the Snow in Salmon . I BLESS thy Name for keeping me this Night past , and bringing me to the beginning of this Day ; let thy Eyes always attend upon me , prosper , preserve , cherish , guide , and govern me in all my Studies , Actions and Employments , so that I may spend this day , and the remainder of my life , according to thy blessed Will. Grant , O Lord , that whatever I do , it may be acceptable in thy sight , to the Glory of thy most Holy Name , the peace of my Conscience , and the Salvation of my own Soul. TO this end , be thou , O Lord , my God and my Guide , my Protector and Defender : Keep me unspotted of the World , teach me to deny Ungodliness and Worldly Lusts , and to live Soberly towards my self , Righteously towards my Neighbour , and Piously towards thee , my God ; repenting truly of my Sins , and serving thee in holiness and righteousness all my daies , that in life , thou mayst be my God , in death my deliverer , and after death , my Eternal rewarder . Amen . A Prayer for Wednseday Night . O MOST glorious God , I do here at this time with the good Samaritan return to give thee thanks for all thy Mercies and Blessings bestowed on my soul and body , in things Spiritual and temporal ; for my Election before all time ; my Creation in the beginning of time ; and my Redemption in the fulness of time ; I praise and glorifie thee , for thy preservation of me this day , and that thou hast yet spared me , and hast given me Liberty , and a gracious opportunity once more to call upon thee . LORD ; I acknowledge and confess , that thou mightest have taken me away in the midst of my Sins , and in the very act of Committing them ; but thou hast dealt more merciful with me ; Keep , me O Lord , this Night from fear and danger , and from all noysome Dreams , and from all hinderances of sweet repose , which thou hast appointed for the refreshing of wearied Nature . SEAL unto me a full , and a free Pardon of all my Sins , of what Nature or quality soever they be , whether they be Sins of omission or Commssion , of knowledg , ignorance , weakness , or wilfulness ; O Lord , deal not with me according to the magnitude and multitude of them , but for thine infinite Mercies blot them out of thy Book of remembrance , and Cast them out of thy sight into the bottomless Sea of thy Compassion , that they may never rise in this Life to shame me , nor in the Life to come to Condemn me . Amen . Meditations for Thursday . LOrd Teach me of what Spirit I am , or should be ; even of that which descended upon thy Son in the likeness of a Dove , without gall : By this Spirit mortifie in me the Lusts and affections of the Flesh , such as envy , wrath , and revenge ; by the still small voice , in which thou discoursest with Elias , let me ob●erve , that thou art not in the fire of my rage , nor in the storm of my Passion , but in the soft gale of Grace . Thou , didst on this day replenish the Sea , and Rivers with Fish , and the Ayr with Fowls , in Shapes admirably various , and in number almost infinite ; stir me up by this Consideration , to admire thy power ; and Wisdom in thus enriching this vast and seeming solitude . BLESSED Lord , who this day madest the Waters fruitful , let thy Spirit move upon the waters of my Tears that they may abound in the fruits of Repentance , and be blessed in the encrease of Spiritual Consolation . This day thou Commandest the Fowls to fly through the Ayre , lift up my Soul from ths Earth , with the wings of Faith and hope , that She may mount up , towards Heaven● : Make me light and cheerful , after my heavy Sorrows and afflictions , and though I have been , as if I had layen among the Pots , yet I may be by the Grace of thy Spirit , like that Dove , whose wings are Silver , and her feathers like Gold. FOR my light and momentary Afflictions are no way worthy the Glory that shall be revealed unto me hereafter : And for the present , what are Afflictions , or Crosses , or Persecutions , but the common lot of thy Children , when I am thus chastned , I am Judged of thee , that I may not be Condemned of the World. How can I ever forget thee , who rememberest me at all times , and in all places ; Amen . A Prayer for Thursday Morning . O LORD God , who dwellest in that light which no mortal Eye can approach ; yet beholdest in Mercie the Sons and Daughters of Men ; thou makest the outgoings of the Morning full of thy Glory , and causest the Sun to shine upon the just and the unjust , mercifully chasing away the darkness of the Night and shadow of Death : I praise thy holy Name that thou hast vouchsafed me to pass this Night in rest and quietness , and hast brought me safe to the beginning of this day . I HUMBLY beseech thee , by the holy incarnation , and blessed Nativity of thy Son Jesus Christ , the thrice happy day Star that appeared to the World , let thy Mercy this day rest upon me , and the bright beames of thy heavenly light shine forth in the dark corners of my heart , that I may not be transported either through the Corruption of my Nature or the power of darkness to spend this day after my own perverse will and pleasure , but carefully perform thy holy will , willingly , speedily , and constantly . INCREASE in me , O Lord , the gift of faith , and hope , that I may believe thee , and relie on thy merciful ▪ promises made unto me , in Christ Jesus bless my Body and Soul , that no evil happen to them , and preserve my memory and senses that they pass not the limits of reason and understanding : Enlighten my mind , O Lord , to look upon good things , inflame my heart with the love of them , and conduct me with thy Grace , that as thou hast raised my Body from sleep so my Soul may daily be raised from Sin , and Soul , and Body , and Spirit , may be renewed in Righteousness to serve thee , the Living God for evermore . Amen . A Prayer for Thursday Night . O Lord God , great in Mercy , and constant in truth ; I acknowledge , and do here in all humility offer unto thy Divine Majesty my duty of praise , and thanksgiving for all thy manifold Graces and benefits bestowed upon me ; and though I am unable to recount them ; and much unworthy to be a partaker of them , yet in full assurance of thine unspeakable love , I presume to come unto thee , and now again commit to thy almighty protection this night , my Soul , and Body , with all its Faculties ; beseeching thee to keep them day and night , blameless and undefiled , against the day of thy coming . LORD , pardon , and forgive , whatever Sins I have wretchedly effected , or wickedly imagined against thee , or my Neighbour : O lay not the faults and frailties of my Youth unto my charge , but forget , O Lord , and forgive , and cancel the hand writing that is upon the wall , which will be ready to witness against me ; strike my Heart with an awe of thy fear , that I may labour to escape thy threatnings , and give me the comfort once more of thy Salvation . GRANT , O Lord that I may this night quietly rest under the shadow of thy Wings , free from fears , dangers , and Spiritual darkness ; and when the dark end of this mortal life is approached , grant me , O Lord a vigilant Heart , freely disposed to abandon all transitory things , and depart hence in the Peace of a good Conscience , into thine everlasting rest , through Jesus Christ , my Lord , and Saviour . Amen . Meditations for Friday . THIS day the first Man Adam , was made a living Soul , and Christ the second Adam , was made a quickening Spirit ; this day he Sinned in a garden , and this day the Saviour of the World sorrowed in a Garden : he took upon this day , the fruit of the forbidden Tree , and thou , O Blessed redeemer wert hung ▪ upon the accursed Tree ; this day , Adam , was cast into a deep sleep , and his Wife Eve was formed of his rib , flesh of his flesh , and bone of his bone ; likewise was the Son of God cast into a deadly sleep , and his Side was pierced with a Spear , from whence sprung out two blessed Sacraments , the water of regeneration , and the blood of Expiation and Sanctification . THIS day our first parent borught the curse upon himself , and all his posterity ; but thou , O God hast provided an everlasting Blessing for thy self , and all thy Members ; thy Law , O God , is just , holy , and pure ; but I am wicked , profane , and impure : That Medicine is for the most part the best , which the Patient least approves of , because it exasperates the pain for a time . Have I the less affection for the most holy Faith , because it restraineth my carnal Liberty , and abridgeth me of Worldly Contentments ? Have not I a Law in my mind which opposeth the Law of my members ? And is it not much better to Sow unto the Spirit , thereunto the flesh , which produces only Corruption ? IS it not as easie for thee , to raise me out of ashes , as at the first to raise me out of the dust ? To send back my Spirit into my Body , as at the first to breath it in ? I behold the Seed in the Earth , the plants in the Garden , dye before they spring forth : I see Wormes and insects , that spend the Winter season in a kind of death , yet revive in the Spring ; I know , I am my self dead in sleep every ▪ Night , but alive in the Morning : Why then should I call in question any one Article of my Belief , but humbly say , Lord , I believe help thou my unbelief . A Prayer for Friday Morning . O LORD God , maker and governour of all things both in Heaven , and Earth , I come unto thee , with a broken and a contrite Heart , lamenting my Sins , and seeking to find Comfort at thy merciful hands : Lord , thou knowest my grief , my anxity , and care , Oh let me feel thy comforts to refresh my Soul : Be with me this day in all my worldly affairs , and let thy holy Spirit evermore defend me and preserve my integrity , that I may be acknowledged thine at the last day . I YEILD thee all laud and praise , for thy preservation of me this night past , and for safely bringing me to behold the glorious light of this day : Lord , excite my heart , that I may express my thankfulness , by my serviceable obedience , preserve and keep me from Sin , and all irregularities both of Soul and Body : Mortifie all my Corruptions and sensual Appetites , and purge me throughly from filthiness both of flesh and Spirit , that I may perfect holiness in thy fear . STRENGTHEN me against all the vanities of the world , the lusts of the Flesh , the lusts of the Eyes , and the Pride of life ; and give me Grace to employ this day , and the remainder of my Life , in all peace and purity , sanctity and sobriety , to thy Glory , the good Example of others ; and finally , the Salvation of my own Soul. This , and whatsoever for want of memory I have omitted , I humbly beg in the Name of thy ▪ dear Son , and my alone Saviour and Redeemer . Amen . A Prayer for Friday Night . O GOD , thou camest into the World to save Sinners , behold me , I beseech thee , the vile● of them ; but wash ! oh ! wash away all my sins in the Blood of thy Son , sanctifie my Nature , abolish my Corruptions ; guide me here by thy Councel , and after that receive me into Glory : Keep me now , and ever , send me a quiet repose , and grant that lying down to rest , I may rise again in thy peace , and walk in thy fear , that so the succeeding day may learn me to grow Wise , and for ever Glorifie thy Holy Name . INSPIRE me , O Lord , with the Spirit of sweet Consolation , and though sleep is the Image of Death , and my Bed as the Grave , yet suffer me not to perish suddenly , or unprepared , but watch over me for good , guide me now , and evermore , let no appalements disturb me , keep me from Fire , Storms , Tempests , Thieves , sudden Death and Danger ; cause thine Angels to pitch their Tents round about me , my House and Habitation , and preserve all that is near and dear unto me . [ Here name your particular Friends ] REMEMBER thy Church , and every Member of it , have pity on the poor afflicted Protestants in all parts beyond the Seas , who suffer for the Testimony of their Faith and a good Conscience ; send them help from thy Holy place , and evermore mightily defend them ; be unto them a Sun and a Shield , a Sun to Comfort , and a Shield to defend them to all Dangers and Tribulations ; put a period unto all their afflictions , and in ●hy good time vouchsafe them a happy Deliverance . Lord , receive them and me , and all that appertain unto me , this Night and for ever , into thy Gracious protection , through the Mediation of Jesus Christ our Lord. Amen . Meditations for Saturday . THE great Creator this day rested from all his Work which he had made , and blessed it ; O Lord , grant that after this painful life is ended , I may enjoy a comfortable rest with thee in Heaven , where I may keep an eternal Sabbath , and hold a perpetual Feast ; there will be rest without Labour , tranquillity without Molestation , and joys without End : There , my Soul , wilt thou behold a Glorious City , the Streets of Gold , the Gates of Pearl , and the Foundations garnished with all sorts of precious Stones . I SHALL behold thee , the Father , in thy Majesty , Christ thy Son in his Glory , the Spirit in his Sanctity , the Arch-Angels and Angels in their Exceilency , and the Saints in their Felicity ; then shall I no more hunger , labour , nor travel ; I shall no more fear , grieve , nor desire ; I shall want no more an earthly House , for the Heaven of Heavens shall be my Habitation , God will be my Temple , and the Lamb that shineth for ever shall enlighten me . LORD , let the hope and expectation ▪ of this eternal rest and felicity sweeten all my labours , and ease my torments , let it mitigate my afflictions , and comfort my spirits , that I faint not in my Journey , nor be depressed under my burden , but hold on cheerfully and valiantly , till I arrive at the Land of Promise , and there receive the Lot of mine Inheritance with the Saints in light for evermore . Amen . A Prayer for Saturday Morning . MOST Gracious God , sanctifie I humbly beseech thee , this day unto me , and my self , now and ever unto thy service ; thy Mercies , O Lord , they are new every Morning , and therefore my Thanks ought every day to be a new repeated : I praise thy holy Name , for keeping me this Night past , unto this present hour and moment , and hast now brought me unto the last day of the Week ; grant that I may spend the same soberly , righteously , and holily . BRING me to the knowledge of thy Blessed Will in all things , that I may endeavour to perform the same to thy Glory , the peace of my Conscience , and the preservation of my own Soul ; purge and cleanse my Heart and Conscience from all dead Works , that I may serve thee , the living God , for evermore . Be thou my Guide in all my ways , my stay and support in all my necessities ; put an end to the motions of the Flesh , enlarge my Heart for all pious Duties , and habitual Graces of thy Spirit , that I may bring forth the Fruits of them in my Life and Conversation . BLESS the Kingdom wherein I inhabit , and thy holy Catholick Church , whereof I am an unworthy Member ; bless thy Servants , and our dear Lord and Lady King William and Queen Mary , as thou hast Crowned them with a Temporal Crown here , so in thy due time give them a Crown of Glory hereafter . Bless Katherine the Queen Dowager , her Royal Highness the Princess Ann of Denmark ▪ with the rest of the Royal Family . Bless all persons , whether dignified or distinguished , from the swayer of the Scepter , to the drawer of Water ; have mercy upon all sick persons , Women travelling with Child , and those who are troubled in Body , Mind , or Estate ; O Lord , speak peace unto their Consciences , and as thou hast laid laid them down with the one hand , so raise them up with the other , if not to this life , to life eternal , for the Merits and Mediation of Jesus Christ our Lord Amen . A Prayer for Saturday Evening . O GOD , the maker and preserver of all things , look down with thy eye of pity and compassion upon me a miserable sinner ; I here prostrate my self , Soul and Body , before thy Divine Majesty , beseeching thee in much mercy to pardon my sins , to Sanctifie me , with thy grace , and to bring me to thy glory : That so my Soul may be refreshed with such things as Eye hath not seen , Ear hath not heard , nor hath it entered into the heart of Man to conceive . ENTER not into Judgment with thy Servant , O Lord , for in thy sight shall no Flesh living be justified : Examine not my wayes , this Week past , by the strickt rule of thy Law , neither reward me in the severity of thy Justice : But have Mercy upon me a miserable offender , that have deserved the sharpest of thy Judgments ; but as the Heavens are higher than the Earth , so is thy Mert cy over all thy Works ▪ of and great exten to poor Sinners . SATISFIE my Soul with thy Mercy , and that right soon , so shall I rejoyce , and be-glad in thee , and learn to praise thee Evermore : And now , O Lord , as this Week is ended , so let my Sins be ended , and never be repeated again any more : Be pleased to be my merciful protector and preserver from all perils ; and dangers this Night : Refresh my ▪ Body with quiet rest , that my mind may be chearful , and be fit to serve thee , in . Sanctifying thy Sabbath , and keeping it as a glorious day unto thee , through Jesus Christ our Lord. Amen Meditations on the Lords Supper . HOW can I approach so divine a ▪ banquet , and not by an humble confession wash my hands in innocency ; holy things must not be given to Dogs , nor Pearls cast before Swine : What is so holy as the Body and blood of Christ , and what Pearl so precious as this Sacrament ? There is no Dog so filthy , or Sow so unclean as I am by Nature ; but with great detestation of my Rebellious Corruptions , I confess that never Dog so often returned to his Vomit , nor Sow to her wallowing in the mire , as I have to the sink of Sin and mire of sensual filthiness . O WASH my hands in purity , cleanse my Mouth and purge my Heart , that I may take with a pure Hand , eat with an undefileth mouth , and keep in a faithfull heart this bread of life , and food of Angels : give me grace , throughly and sincerely to examine my self , and grant that after Examination , I may find my desire fervent , my knowledge Competent , my Sorrow for Sin unfeigned , my purpose of amendment sled fait , my love sincere , and my Faith lively . AND finding my self thus apparelled in a wedding garment , let me be found of thee in Peace , and both cheerfully approach unto , and joyfully and thankfully depart from thy holy , and Heavenly Table ; receiving by ▪ and with the Bread broken thy Crucified Body , and with the Wine poured out thy blood shed : And by both remission of my Sins , re-admission into thy presence and favour , incorporation into thy my●tical Body , and finally the glorification of my Body and Soul with thee in thy Kingdom of glory , Amen . A Prayer before the Communion . O LORD Jesus , the Son of the living God , who freely offeredst thy most Sacred Body to be broken , and thy blood to be shed for my Sins that I might be ransomed from Hell , and delivered from wrath and eternal Condemnation ; O Lord , my sins , original and actual , of weakness and wickedness , have deserved thy Wrath and heavy indignation ; and had not thine eye spared me I had long since been in everlasting burnings , and wholly banished from the presence of thy glory . LORD , wash away all my Sins in the streams of thy pre●ious blood , which Speaks better things than that of Abel's thou hast loved me , in laying down thy life for me , and hast left unto thy Church ▪ this holy Sacrament as a pledge and assurance , that through thy death , all that truly partake of this Sacred and Heavenly inititution , apprehending the mysteries , and applying the m●rits of Christ Crucified , they may receive Comfort and Peace in believing those promises which thou hast expre●t unto us in thy word , and be partakers of the benefits of thy Sons passion , and have fruition of thy saving vertue here , and life and Glory hereafter . ACCEPT me , O Lord , in thy dear Son , as washed , justified and Sanctified , and by thy Spirit cleanse and purifie me daily more and more , Sanctifie my affections , and enlarge my heart for holy and Heavenly things ; and grant that through a stedfast , lively , and constant Faith , I may receive , and worthily eat this Sanctified Bread , and drink of this Sacred Cup , in a holy remembrance that thy Body , O Lord Jesus , was Crucified , and thy blood was shed for the remission of my sins , and grant that it may so effectually operate in my Soul , that I may ever hereafter live in a holy obedience , according to thy heavenly Will , through Jesus Christ. Amen . An Ejaculation before Receiving the Bread ▪ BLESSED Lord , as thou hast given thy Flesh to be the Bread of eternal Salvation , so vouchsafe to work in me by a lively Faith , that I receiving the same , may evermore continue in me , and thou in me , Amen . An Ejaculation before Receiving the Cup. O LORD , vouchsafe that as thy Blood was shed to wash me a sinner from the Corruption of Old Adam , so grant that it may , through a lively Faith , take effect in me , washing● me from the filth of sin , and renew in me the Fruits of Righteousness , that I may become a fit Member to live in thee , and dye in thee . Amen . A Prayer after the Communion . O GOD , I praise and bless thy holy Name , for thine unspeakable favour and loving kindness , in feeding me at this time , with the spiritual Food of the Body and Blood of thy Son Jesus Christ , whom thou vouchsafest to send for our Redemption , and to offer him up to Death for me , in remembrance whereof he hath commanded me to eat his Body , and drink his Blood , to the end , that by Faith I should be united to him , and made a lively Member of his Mystical Body , and being washed from all my sins , in his Blood. I should lead a new life in all obedience , holiness and righteousness . VOUCHSAFE , I humbly beseech thee for his sake , to endue me with thy holy Spirit , that by casting away the works of darkness , I may walk in the true light of thy holy Spirit , and ever remain in the number of thy holy and elect Children ; give me an earnest desire to partake often of this holy Institution , and to lead my life according to thy holy Will in all things , keeping my Body and Soul unspotted and undefiled , as fit receptacles of so heavenly Food , that my Soul may be partaker of the Mysteries thereof by faith in Christ Jesus . AND now Glory be to God on high , on Earth peace and eternal Consolation in my Conscience ; I am sed now with thy Body , and my heart is refreshed with the Cup of the New Testament in thy Blood : Now I am a Member of thy Mystical Body , Flesh of thy Flesh , and Bone of thy Bone. Lord let nothing be ever able to separate me from thee , but since all things work for the good of thy Chosen , let all things more and more unite me to thee , that I may grow from Grace to Grace , and Strength to Strength , till I come to the full measure of thy perfect Age , and not be refused by thee , who hast given thy self for me , and unto me . Amen . A Prayer before hearing the Word . O LORD , Illuminate my dark understanding , to receive thy Word , and prudently retain it ; give me Grace that the Seed of thy Word being sown in my heart , it may take deep root downward , and bring forth Fruit upward , to the Credit of thy Gospel , the Comfort of my poor Soul ; and above all , to the Glory of thy most holy Name . Let thy spirit rule and guide the Lips of thy Minister , that he may utter nothing but the Word of Truth , with that fervency , that neither fear nor affection may stop the current of the same . AND because the Harvest is great , and the Labourers but few , I beseech thee , who art Lord of the Harvest , to send forth such into thy Vineyard , as may with a zeal discharge their Ministerial Function ; let thy Urim be upon them , as upon thy holy ones , that sincerity of Doctrine , and integrity of Conversation , may adorn their persons . Lord , guide the Heart and Tongue of him whom I shall hear this day , grant he may speak home to my Conscience , and leave no Corruption unbowelled , but that his Words may chase away all sinful affections from me , whereby I may depart from all Iniquity . BLESS all thy people , and grant that they may be not only hearers of thy Word , but doers of the same , not deceiving their own Souls ; and grant that thy Messengers dividing the Word aright , and thy people keeping it carefully , and practising it conscionably , they may through Jesus Christ , obtain the remission of their sins past , and receive thy Grace for the time to come . Give them light instead of darkness ; peace for trouble , and eternal happiness instead of Felicity , that tasting the sweetness of Caelestial Comfort , they may despise Terrestrial , and after this life ended , they may enter into everlasting Glory , through Christ our Lord. Amen . A Prayer after hearing the Word . MOST gracious God , of thy bountiful Goodness , thou hast , through thy Son Jesus Christ , made known , for my instruction and unspeakable comfort , the glorious Gospel , thy Word of Truth , which none can learn but by hearing , and none can hear but by preaching ; and none can preach except they be sent ; to this end , give me thy grace , I humbly beseech thee , that as I have heard thy word at this time by thy Minister and messenger , so grant , that I and all that have heard , may Know , understand the same , retain and practice it , according to thy Heavenly will , that I may thereby grow in knowledge , increase in Grace , and be a lively instrument of thy Glory unto my lives end , Amen . A Prayer for Necessary Blessings of this Life . O LORD , thou hast promised never to fail those that depend upon thee ; thou openest thine hands and fillest all things living with plenteousness , never suffering any of thine to perish , that carefully seek relief from thy most gracious bounty : I humbly beseech thee dermit me not to want necessaries for this present Life ; enable me to live without distracting cares ; to this end , bless my labours , that I may have a sufficiency for me , and mine , and not be burdensome unto any but rather be able to administer unto others , whatsoever refreshing Comforts they shall stand in need of . GIVE me neither Poverty , nor Riches , but feed me with Food convenient for me ; lest I be full and deny thee , and say , who is the Lord ; or lest I be poor and Steal , and take the name of my God in vain afford me such a portion of Health , and Wealth as thou in thy Divine Wisdom shalt think most convenient for me ; succour all such as be in want , relieve the oppressed , comfort the Afflicted , raise the lowly , and aid the needy . AND O Lord , I humbly beseech thee , never let me want thy favourable assistance , but bless my Basket and encrease my Store , with thy never failing blessings , that I may be able to live in thy Faith , Fear , and Love , and out of the Depth of misery , and danger of all Men , through Jesusus Christ my only Lord , and Saviour , Amen . A Thanks giving for Gods Benefits . O GOD Almighty , the giver of all good things , thou art my stay , my Comfort and only guide , direct me , I pray thee , to employ that talent which thou hast allotted , me , for the advancement of thy Glory : Lord thou hast been abundantly gracious , and bountiful unto me , and hast blest my Store , insomuch that I have not only what satisfieth my own occasions , but have also sufficient to Relieve others in the time of their necessity . GIVE me therefore a free Heart , to cast my Bread upon the waters ; and to Relieve my poor distressed Brethren , according to the utmost of my ability ; to feed the hungry , to cloth the naked , and minister unto thy distressed Saints that I may not live unto my self , but for the help of all those that want my assistance , that I may lay up in Store a good foundation against the time to come , and be found of thee in peace , enjoying Life , and Salvation through Jesus Christ , Amen . A Prayer for Wisdom . O MOST great and glorious Lord God , I confess that whilst I bear about me this Body of sin imprisoning the Soul , my Nature corrupted and depraved with Iniquity , original and actual , seeks by all means possible to oppose the spirit , and do those things which are dissonant and contrary to the motions , inspirations , gracious influences , and working thereof ; my Flesh lusteth against the Spirit , so that the things I would do I cannot , and the things which I suppose to be done in much knowledge and wisdom , will be found not only ignorance , and erroneous , but sinful wickedness in thy sight . WHEREFORE I humbly beseech thee , O holy Father , to send out thy Light and Truth , thy spirit of Wisdom and Revelation , to Teach and Instruct me , to be my God and Guide , to lead me into all Truth . Lord , send down that Wisdom that waiteth about thy Throne , and plant the same in my Heart , that all my sayings and doings , being always ordered by this Wisdom from on high , I may do that which is pleasing in thy sight , and profitable for my own Salvation , and shun the contrary in all things , through Jesus Christ my Lord and Saviour . Amen . A Prayer for Defence against our Enemies . O LORD my God , be not far from me in trouble , and in all dangers Ghostly and Bodily , draw near and make haste to help me , I am , I confess , a most sinful Creature , and have justly deserved thy Wrath and Indignation against me , yet , O Lord , for thy mercy sake , turn thee unto me , and have compassion on me ; let mine Enemies prevail not in their mischievous devises , lest they be too proud ; in thy Mercy convert them , or in thy Justice consound them ; make them as stubble before the Wind , and thine Angel scattering them . LORD , I am in thy hand , and they are within the compass of thy power ; stay and allay their fury , let them not take effect in their wicked Imaginations and Attempts against me , but put them to confusion ; rid me , and deliver me in thy Righteousness ; and be thou a Sun and a Shield unto me , to comfort and protect me . TO this end cause thine Angels to pitch their Tents round about me , that being defended under the shadow of thy Wings , and armed with the power of thy Might , I may not fear what Man can do unto me . Lord , regard me with the eye of thy Grace , and guard me with the hand of thy power , that being preserved both in Soul and Body , I may live in Piety , Peace and Godliness , unto my lives end . Amen . A Morning Prayer for a Family . O ETERNAL , and All-seeing God , wonderful in thy Majesty , and Infinite in thy Mercy , who hast the Heavens for thy Throne , and the Earth for thy Footstool ; the Heavens are full of the Majesty of thy Glory , and cannot contain the same ; look down therefore from thence , upon us thy Servants , who now prostrate our selves before the Footstool of thy Throne of Grace , humbly beseeching thee , for thy dear Sons sake , to be merciful unto us miserable sinners ; one deep calleth upon another , the depth of Misery unto the depth of Mercy , have Mercy therefore upon us , O Lord , and in the multitude of thy Mercies do away all our Offences . WE Confess we are not worthy to think of thee , much less speak unto thee , we being so vile and miserable , thou so glorious and admirable ; yet being assured that in forgiving of Sins and helping afflicted Souls , thy fountain of Mercy is never dryed up ; we thine unprofitable Servants are emboldned to present our selves this Morning before thee , to offer up unto thee a lively Sacrifice of Prayer and thanksgiving , who didst offer up thy Son upon the Cross to be a propitiation for our Sins : O let this lifting up of our hearts and hands be a morning Sacrifice pure , and acceptable in thy sight : Let not the greatness of our Sins , with-hold thy emplored Mercy , but wash us from all uncleanness , and remove thy judgments due unto us for them , as far from thy presence , as the East is from the West . O , BURY them in the Grave with Christ , raise us up by the power of thy Spirit unto newness of Life , that we may walk in all holy obedience before thee this day , and that endeavouring to keep our Faith and a good Conscience void of offence , we may now , and in the hour of death be , and remain alwayes thine , Defend us from all evil , and sence us against the assaluts of Satan , watch over us by the Eye of thy good providence , and cause thy Angels , to pitch their tents about us for our safety and continual preservation . INTO thy hands , we now commit our Souls and Bodies , guide our thoughts , words , and actions , and if we forget thee , our God at any time , O! do thou in mercy remember us , and forgive us our trespasses ; make us to see our Sins in the glass of thy Law , to mourn for them in the Closet of our hearts , and Confess them in the bitterness of our Souls , teach us to cast off the rags of iniquity , and by Faith , put on the Robes of Righteousness : Help us to manage the Sword of the Spirit , and the Helmet of Salvation , that we may be able to fight against the Wiles of the Devil , the vanitics of the World , the Lusts of the flesh , and the pride of Life . BE favourable to Sion , build up the walls of Ierusalem , more particularly , preserve and enlarge these Churches of great Britain , and Ireland ; feed them as thy flock , and Family : Dress them , as thy Vineyard , and adorn them , as thy Spouse : Defend our Soveraign Lord and Lady , King William , and Queen Mary from all Enemies , at home , and abroad , preserve their Bodies in Health , the Hearts and Souls in soundness and truth , their lives in honour , and their honour from underminers . Bless Katherine the Queen Dowager , her Royal Highness the Princess Ann of Denmark , with the rest of the Royal Family . Bless those which rule in Church and State , all Schools of good Education and sound Learning , all thy Ministers and Magistrates , with all our Relations in the Flesh , and Friends in the Spirit , to whom thou hast any ways made us bounden . O Lord , enable us to requite them , or lay it on thine own account to restore it unto them , and their Posterities . And here we yield thee all laud and praise , for Creating us when we were nothing , for Predestinating us unto the Adoption , and choosing us in Christ before the Foundation of the World. We thank thee for our Preservation this Night past , and for bringing of us this day to behold thy glorious light . Lord , awake our Souls from Sin , and Carnal Security , that we may be prepared like wise Virgins , with Oyl in our Lamps , to meet the sweet Bridegroom of our Souls , whether at the hour of Death , or the Day of Judgment . These and all other Graces , which for blindness , we cannot , and for our unworthiness we dare not ask , we beseech thee to give us , for the worthiness of thy dear Son Jesus Christ our Lord , in whose most holy Name and Words , we conclude these our imperfect Prayers , in that most perfect Form of Prayer , which he himself hath further taught us in his holy Gospel , saying , Our Father , &c. A Collect for the Day . LORD bless us , and make thy Face to shine upon us ; keep us from Sin and Satan , sickness and sorrow , shame and servitude , loss of Goods and good Names , or of any thing more near and dear unto us , if it be thy good pleasure ; preserve us evermore in thy Faith and holy Fear , guide us constantly by thy Councel , and after that receive us to Glory . Amen . An Evening Prayer for a Family . O GOD , the God of the Spirits of all Flesh , the high and lofty one that Inhabitest Eternity , who hast made the Earth by thy power , Establish'd the World by thy Wisdom , and stretched out the Heavens by thy discretion ; the Father of Eternity , and Fountain of Mercy , the giver of all good things , the forgiver of all sins , and the comforter of all such as fly unto thee . Lord , we are here present before thee , be thou present with us , and President amongst us ; we appeal from the Seat of thy Justice , to the Throne of thy Mercy , beseeching thee to give us a sense of our own Miseries , and an assurance of thy Mercies ; let us not be possess'd with over much fear , but that with a holy confidence of thy goodness , we may with joy appear in thy presence , in an humble acknowledgment of our sins . TO this end , we confess that we have sinned against Heaven , and before thee , and are no more worthy to be called thy Children ; we have transgressed thy holy Laws and Commandments , not only by our Thoughts and Words , but by our Deeds and Actions ; our Iniquities are more in number than the hairs of our Head , and make us seem vile in our own Eyes , but much more in thy sight . Lord , unto thee we confess our sins , O grant us Pardon and Absolution for them ; open unto us Penitents , that ever streaming Fountain of thy Sons Blood , that our sins being Bathed therein , we may appear without blemish in thy sight ; by his Death mortifie our sinful Corruptions , hide them in his Wounds , and bury them in his Grave , that they may neither rise in this life to shame us , nor in the World to come to condemn us . GIVE us thy holy Spirit , let him purge our Consciences , heal our Corruptions , illuminate our Understandings , confirm our Memories , and consecrate our Souls and Bodies , that they may be fit Temples for thy holy Ghost to dwell in . Be merciful to thy Church , and enlarge her borders ; shower down the choicest of thy blessings upon the heads and hearts of thy Servants , our Soveraign Lord and Lady , King William and Queen Mary , bless them with length of days here , and with a Crown of Glory hereafter ; bless Katherine the Queen Dowager , her Royal Highness the Princess Ann of Denmark , with all the rest of the Royal Family . Bless the Nobility , Gentry , Ministry , Magistracy and Commonalty , our Relations in the Flesh , and Friends in the Spirit ; protect all that stand up for thy Truth , but as for thy Foes , let them be ashamed and confounded . AND now seeing thou hast brought the Night upon us , wherein thou hast ordained man to rest in , we humbly beseech thee , who art the Keeper of Israel , who never slumberest nor sleepest , to watch over us by thy Providence ; cause thy holy Angels to pitch their Tents round about us , that being freed from the terrors of the Night , and refreshed with moderate rest and sleep , we may the better be enabled to praise thy Name , and to walk before thee in all good Works , and holiness of Conversation , all the days of our lives . Let our Bed , O Lord , put us in mind of our Grave , and our rising from thence of our Resurrection , that whether we wake or sleep , we may be always thine . AND knowing that thy Name , O Lord , is a strong To ver of Defence , we here commend our selves this Night , to thy most holy protection ; if it be thy Divine Will to call any of us hence in our sleep , O Lord , for thy Sons sake , have mercy upon us , and receive our Souls into thy most blessed Kingdom ; but if it be thy heavenly pleasure to add more days unto our lives , add more amendment unto our days , that living we may live in thy Fear , and dying we may dye in thy Favour , and in the end , Reign with thee in Glory . Amen . A Collect for the Night . INTO thy hands , O Father , we commend our Spirits , for thou hast redeemed us , O thou God of Truth ; into thy most merciful Tuition , and gracious Preservation , do we commend our selves , our Souls and Bodies , our Relations , our Goods and good Names , all ours , and all that call upon thy Name . Lord , be thou present with them and us , and about our Beds , unto our lives end ; let not our fantasies be troubled with vain Imaginations , nor the Dreams and Visions of our heads , like Nebuchadnezzar's , make us affraid , but give us quiet and comfortable rest , that our Souls and Bodies being refreshed , we may when we awake , laud and praise thee , and joyfully perform the business of the next day in our particular Callings . LET our whole life be a serving and glorifying of thee , that we may live in thy Fear , dye in thy Favour , and rest from all our Labours , and be blest with thy glorious Vision , enjoying the presence of our blessed Saviour , the comfort of thy holy Spirit , and the Communion of thy most holy Saints and Angels , that we , together with them , may ascribe unto thee the Glory of our Redemption from Sin , Satan , Hell , and Death , World without end . Amen . Prayers for several Persons . The Husbands Prayer . MOST gracious God , have mercy upon me , and upon all those which appertain unto me ; in the beginning thou didst Institute Marriage , for the propagation of Mankind , a remedy to avoid unlawful Lust , and for the mutual Comfort and Consolation of thy Children ; give me , O heavenly Father , I humbly beseech thee , the assistance of thy Grace , that I may according to thy Commandments , love and cherish her whom thou hast allotted for my help and comfort in this life . MORTIFIE in me all fleshly Lusts , and let not the heat of unlawful Concupiscence , take possession of me , but grant that we may live in Peace and Unity , and equally praise thy holy Name : [ If any Children ] Bless , O Lord , those Children thou hast bestowed upon us , give us understanding hearts and minds , to bring them up in thy Faith and Fear , and give them obedient hearts to thee , and to all thy Commandments ; grant that they may not prove a Curse but a Blessing to us , and thereby attain that reward which thou hast promised to those which honour and obey their Parents . TEACH me , O Lord , to Govern and Instruct my Family , whereby they may walk in thy Fear ; and grant that I may , according to my ability , provide what is necessary as well for their Bodies as their Souls : And do thou , O Lord , endue them with thy Grace , that they may perform their Duties , in Fear and Obedience , not with Eye-service , but in singleness of Heart as in thy presence . Give me , O Lord , I beseech thee a competency to maintain that which thou hast committed to my Charge , and grant that we may in all humility rely upon thy blessed Will , who knowest what is fitter for us then we do for our selves To whom be all Honour and Glory Amen . The Wives Prayer . O LORD , I give thee humble thanks for calling me to the Honourable State of Matrimony ; give me , O Lord , thy heavenly Grace , that I may fear thee , and love , reverence , and obey him whom thou hast appointed to be my head in all good things , to live peaceably and quietly with him ; suffer me not to be puft up with the Vanities of the World , but grant that I may frame my mind and habit suitable to the Estate of my Husband , and adorn my self with that which may become a modest Woman to wear . Assist me , O Lord , that I may with his Consent , prudently and with discretion , Govern his Family , and carefully mind that nothing be wasted , norpermit any evil to be committed in his House . FURNISH me , O Lord , with those Gifts and Graces which the Royal Preacher described in a good Woman , and endue me with such a Care in the Education of my Children , as belongeth unto my part to perform , that I may live and rejoyce to see the prosperity of them in this life , and after this life is ended , grant that we all may be received to thy eternal Kingdom , through Jesus Christ our Lord. Amen . The Childs Prayer . MOST gracious God , to whom the Childs obedience to the Parents is always acceptable , but their disobedience most displeasing , I humbly beseech thee to remove far from me the horrid sin of Disobedience and Rebellion against my Parents ; O give me Grace to observe them with all diligence in Duty , obey them in all lawful Commands , and aid and assist them in all their Necessities ; give me Grace to receive all their reproofs patiently , and not to perplex them by Stubbornness and bad Courses . SUFFER me not to scoff or deride at their Age or Infirmity , but rather supply their Wants , and cover their Weaknesses . Forgive , O Lord , the many offences I have committed against them , increase their days , and preserve them sound in Body and Mind ; let them see their Childrens Children , to their Comfort and thy Glory ; let them Govern me , and the rest of their Family , with Prudence and good Example , that when this life is ended , they may depart hence in peace , and come to thy Kingdom unspotted , through Jesus Christ. Amen . The Widows Prayer . O ALMIGHTY God , who hast promised to be a Father to the Fatherless , and a Husband to the Widow , let thy tender Eye of Compassion look down upon me , and my Children ; preserve me and them from all Oppression and Wrong , and relieve us , we beseech thee , in all our Necessities . BLESS , O Lord , that small portion thou hast lent me , for a competent maintenance of me and mine , O let it be like the Widows Barrel of Meal , never to waste , and like the Cruse of Oyl , never to fail . Dispose our hearts to all Obedience , and give us Grace to walk worthy of thee , and thy Mercies which we daily and hourly receive . And lastly , in all our Afflictions , let me put my whole trust and confidence in thee , and praise thy Name for evermore . Amen . The Orphans Prayer . O ALMIGHTY and most merciful Father , thou hast promised that when my Father and my Mother forsaketh me , thou O God , wilt take me up . O Lord , I am now , by thy appointment , deprived of my Parents , who under thee , were the only stay I had in this World. Be thou , O Lord my God , my Father and my Deliverer , teach me to seek thee early , and endue me with thy Grace , that I may be obedient to those whom thou art pleased to place over me . MAKE me to remember thee my Creator in the days of my Youth , that I may lead my life according to the rule of true Godliness ; Govern and Guide , I beseech thee , all my Actions , preserve my Body in health , and my Soul ●●om all evil thoughts which may molest it ; add unto me length of Days , Grace and Vertue , and guide my Feet in the way of peace . Amen . A Prayer for a Young Man or Maid . MOST gracious God , vouchsafe to me thy Heavenly Grace now and at all times ; more especially in this most dangerous part of my Life , when the heat of Youth , and many temptations do surround me ; O preserve me , I beseech thee , as the apple of thine Eye , and though the flesh strives against the Spirit , yet do thou exercise thy power and strengthen my imbecillity : Stifle Sin in me at the beginning that it arise not up to a habit , and prevent in me all evil and unworthy thoughts against thy Divine Majesty . O LORD I recommend unto thee my Soul as a Child that can of it self do nothing ; defend me from all enemies Spiritual and Temporal , keep my Soul , and Body , pure , chast , and undefiled , that I offend not either in thought word , or deed : Give me grace , O Lord , to obey my Parents , and those to whose tuition I am committed ; and grant that if thou shalt be pleased to call me to the honourable estate of Matrimony , I may be joyned with one , with whom I may serve thee , in peace and holiness , all the dayes of my Life . Amen . A Prayer for a Servant . O HOLY , and blessed Lord God , who tookest upon thee , the form of a Servant , and wast obedient unto death , even the death of the Cross , that thou mightest work the Salvation of all people , as well bond as free ; thou hast been pleased to call me to the State and Condition of a Servant , below many others in the world , O make me humbly submit to it , and alwayes praise and magnifie thy holy Name that thou hast given me Health and strength of Body to perfrom my Duty . LORD cast forth all murmurings and repinings in me , and all Envy at the prosperity of others ; Endue me with meekness and humility , and deliver me from the slavery of Sin , that I may be made a Servant of Righteousness ; teach me to understand my duty , and to reverence those whom I serve , accounting them worthy of that honour which appertains to them : Preserve me from Pride , unseemly passions , or disrespectfull behaviour towards my Superiors ; quicken my diligence in businesse , and grant that whatever I shall take in hand , I may not do it with Eye Service , but in singleness of heart ; and obtain thy Grace and favour for Evermore , Amen . A Prayer for the fruits of the Earth . MOST gracious God , thy Works are to be wondered at through the World ; thou makest the grass to grow for the Cattel , and Herb for the service of Man : Thou bringest forth food out of the Earth , and blessest the encrease of it : look down O Lord , I beseech thee , upon all the dwellers upon earth wherein we inhabit : That our Land may become fruitful and yield forth plenty in its proper Season . And O thou , who openest thy hand , and fillest all things Living with good things ; fill our hearts with wisdome , and all Christian vertues , that we may bring forth abundantly the fruit of good works , to the honour and glory of thy holy Name And : as thou Crownest the Year with thy goodness , and thy Clouds drop fatness : So grant that we may evermore praise thee for all thy Mercies , from whom cometh every good and perfect gift , to whom be ascribed all honour , power and glory , now , and forever , Amen . A Praier for Seasonable Weather . O LORD God , who for our sins art justly displeased at us , and dost now chastise us by keeping back thy rain from watering the Earth ; whereby we are in danger of losing the diligent labour of our hands : Pardon , O Lord we humbly beseech our high provocations , and accept of our hearty and true Repentance , and favourably and Mercifully forgive all our transgressions committed against thee . SHOWER down again thy blessings of Rain upon the Earth , and water it , O Lord , that it may be softened and replenished : But let not immoderately the Floods overflow us , nor the Seed be spoiled under the Clod : But let thy loving kindness renw the face of the Earth ' and make the green Pastures rejoyce : Hearken unto the Cry of the Poor and Needy , and though we eat our Bread in the sweat of our Face yet punish us not with the Scarcity of it , which is the Staff and Support of our Lives : Lord prosper all our labours , and let us with moderation enjoy the fruit of it , this we beg for thy Sons sake our blessed Lord and Saviour . Amen . A Thanksgiving after a good Havest . WE Bless and praise thy holy Name , O Lord , for sending us Rain from Heaven , and fruitful Seasons , whereby thou hast filled our hearts with Food and gladness : Thou hast made the Grass to grow upon the Mountains , and given Food to the Beasts of the field , and hast filled us with the finest of the Wheat flower , thou hast given Seed to the Sower , and Bread to the Eater , and hast loaded the Earth with thy bounty , that our Barns might be filled . BLESSED for ever art thou O Lord , and magnified be thy Name for these and all others this benefits which thou from time to time hast bestowed upon us ; O that our hearts may overflow with love , and our Tongues with expressions of thankfulness to thee ; grant that we may never forget nor abuse thy loving kindness towards us , but by a sober and charitable use of these thy Mercies , we may be made fit for a continual supply of them , and at the last be made heirs of thy glorious Kingdom . Amen . A Prayer for a Woman with Child . O GOD , the Creatour and preserver of all things , who in the beginning didst place mankind in unspeakable happiness , and had there continued , had not our first Parents broke thy Divine precepts given them in Paradise : So that the Earth for their sakes was accursed ; and unto us the Daughters of Eve for our transgressions thou hast alotted most grievous pains and torments of Body in bringing forth Children . LORD extend unto me , and to all Women thy Mercy , mitigate the torments thereof , that we may be able patiently to endure the pains of our travell at the hour appointed : And make that easie and light to us , which our defects have made heavy and burdensome ; and that wherewith I am now laden , may graciously be delivered from my frail Body : and send us all , good Lord , a safe deliverance , that we may be made joyful and happy Mothers . VOUCHSAFE unto me and to all that have conceived with child strength to bring forth that which thine omnipotency hath so wonderfully wrought in us , in our greatest perils , O Lord help us , and mightily deliver us ; let thy pow●r might , and Love , be no less manifest en the delivery , then in the forming of thiy Creature , that being through thy goodness , made a joyfull Mother I may obtain my perfect strength again , and live to praise thee for evermore , Amen . A Prayer for a Woman near the time of her Travel . O GOD most holy , the speedy helper of all those who relie upon thee , by thy almighty power I was formed , and fashioned in the Womb , by thy tender care I was brought from thence , and by thy Mercifull providence , I have been preserved even to this momenthin laud and magnifie thy holy Name , and implore thy never failing aid in this approaching time of my necessity : O be not far off rom me when trouble is nigh at hand , but hear my voice and save me when I call upon thee ! mitigate my pains or endue me with patience ; and support my Spirits in that great conflict . LORD perfect what thou hast begun , and what thou hast wrought in secret bring forth I beseech thee into thy most marvellous light ; that we may all behold the wonders of thy Wisdom and extol thy power : O Lord in thee alone do I humbly place my Confidence , for thou hast redeemed me , O Lord , thou God of truth ; I wholly resign my self unto thee , beseeching thee to have Mercy upon me , and when ever thou shalt be pleased to call me from this Life , Lord fit me for a better , where all sorrows and tears shall be done away , and everlasting joyes possess our hearts for evermore . Amen . The Midwives Prayer before Deliverance MOST gracious God , who by thy never failing providence hast kept me even from my Mothers Womb to this moment , and hast now deputed me the unworthiest of all thy Servants to this great office , for a help and comfort , in that great pain and peril of Child birth : Be with me , O Lord , I beseech thee , and assist me in this great work , which I am now ready to undertake ; prosper thou , O Lord , the work of my hands , O prosper I beseech thee , my handy work . O PUT thy fear into my heart , that I may be as sincere to the Poor as to the Rich , to save life and not to destroy , let me not be too timerous , nor too violent , but endue me with those vertues and graces , which thou knowest most convenient for me , and give a Blessing to this undertaking , preserve me I humbly beseech thee , in the dangerous times , from contagion , infection , or any bodily diseases , which may be received from sick Persons . AND as thou hast by thy Almighty power made her Conceive , and hast now even brought it to the Birth , so give her strength also to bring forth : Support her Spirits in her labour , bless the endeavours of those who are present with her , preserve the life of that which strugles in her Womb to be delivered : And let us behold the operation of thy hands , to all our Joy and Comfort : Lord hear our Prayers , and let our cry come unto thee ; save her , and help her , we humbly beseech thee , O Lord. Our Father , &c. A Thanksgiving after Deliverance . FORASMUCH as it hath pleased thee , O Almighty God , of thy gra cious Goodness , to ease me of my pains and deliver me of my burden , and from the great danger and peril of Childbirth , I here humbly prostrate my Soul and Body before thee , to be unto thee a reasonable , lively , and living Sacrifice , holy and acceptable in thy sight , giving thy Divine Majesty infinite and unfeigned thanks for this thy gracious preservation of me , and delivering me out of this great danger of Death , under which I might have perished , had not thy mercy and goodness embraced me on every side . TO thee alone , most heavenly Father , be given and ascribed all Praise and Thanksgiving , now and for ever ; as thou hast been graciously pleased to give me a Child , so Lord , give me thy Grace which is sufficient for me , to devote and consecrate it wholly to thee , and thy service ; to this end work mightily in it , by thy holy spirit , sanctifie it from the Womb , not whilst it hangs upon the Breasts , but so long as it shall breathe in the Land of the Living , until thou translate it hence to Reign with thee in Glory . Amen . A Prayer for one near any Temptation . O MERCIFUL God , thou exercisest thy Children with sundry Trials and Temptations , leaving them to themselves , as thou didst Hezekiah , to the end he might see his frailty ; some like St. Peter , thou exposest to the boysterous Winds of Satans Winnowings ; and others , like St. Paul , to the blows of the Adversaries vehement Buffetings ; O God , thine only Son thou didst not exempt from Satans sharpest and stoutest Trials , when thou conductedst him into the Wilderness to be tempted of the Devil . IF thou , O Lord , shouldst permit me in like manner to be tried and tempted , suffer me not at any time to be overcome , but hold me up by thy Almighty power , animate by the presence of thy blessed Spirit , and let thy Grace be ever sufficient for me , whereby I may foil my Enemy , and in the end get the Victory ; detect his Policies , discover his Subtilties , defeat his doings and dealings which are against me ; to this end endue me with such Wisdom , as may make me foresee his Stratagems , such vigilancy as I may avoid his Snares , which he prepares for my Souls destruction . LET no temptation take me , but what is common to Man , try me not above my strength , but with the temptation make me a way to escape ; let me never yield to the motions of Satan , suggesting unto me Death or Desperation , but grant me patience to expect the hour of my Departure , my Souls Separation , the dissolution of my Body , and deliverance from the misery of this wretched World ; let my trouble be without distress , my perplexity without despair , my persecution without forsaking , and my casting down without destruction ; if Tears fall from my Eyes , in thy good time wipe them away , and preserve them in thy Bottle , that they may be precious in thy sight . O LORD , if thou leavest me for a while , draw nigh again unto me in great Compassion ; cover my head in my spiritual Conflicts ; let thy Love be my Banner , thy Faithfulness and Truth my Shield and Buckler ; let no trial surprize me , but give me a right Judgment , that I may count it all Joy when I fall into divers Temptations ; O let not my heart be hardned by them , as the Israelites were who provoked thee in the Wilderness , but sanctifie all thy visitations unto me , that I may be bettered and reformed by them , that my Faith being tryed , patience may have her perfect work in me intire , lacking nothing . I KNOW , O Lord , in all thy Temptations thou ever hast one end , and Satan another ; thou triest me to the end , that being faithful , thou mightest give me a Crown of Life , but Satan seeks to seduce me to Wickedness ; but O holy Spirit , thou preserver of all Men , keep me by thy Grace , and strengthen me by thy Power , be present with me , and president in me , and as thy sufferings abound in me , so let thy consolation much more abound ; and in the midst of my greatest Agonies of Mind , let thy Comforts refresh my disquieted Soul. LORD , let thy mighty Hand , and stretched-out-Arm , be now and always my Defence , thy mercy and loving kindness in Christ Jesus thy dear Son , my Salvation , thy true and holy Word my Instruction , thy Grace and holy Spirit my Comfort and Consolation . THE peace of God which passeth all Understanding , keep my Heart and Mind in the love of God , and of his Son Jesus Christ our Lord ; and the blessing of God Almighty , the Father , Son , and Holy Ghost , be with me , and remain with me and mine , and with the whole Church of God , from this time forth , and for evermore . GOD be merciful unto me , and bless me , the Lord lift up the light of his Countenance upon me , and be merciful unto me , and grant me his everlasting peace . Amen . A Prayer for one afflicted in Mind . O FATHER of Mercy , and God of all Consolation , vouchsafe I beseech thee , relief and succour , unto me a wretched Sinner , who am much tormented in Mind , and afflicted in Conscience ; Lord , I am afraid of thy Judgments , and the severe Threatnings written in thy Law against those sins I have committed , but , O Lord , break not the bruised Reed , nor quench the smoaking Flax ; wound not my humble and contrite Heart , but revive my Spirit that goes mourning all the day long ; though Satan thinks thou hast smitten and forsaken me , yet frustrate his hopes and expectations ; leave me not destitute of thy Grace , as a prey unto the Enemy of my Soul , but mightily preserve , and evermore defend me . AND though my Conscience accuses me , my Memory witnesses against me , and my Reason condemns me ; though I am overwhelmed in discomfort , and have lost the voice of joy and gladness , and have neither worth to appease thy wrath , nor patience to endure thy tryal , yet send me , O Lord , the comfort of thy holy Spirit into my heart , that I may not be swallowed up with overmuch heaviness , but may rejoyce in thee with joy unspeakable and full of Glory : Open , and set open , the Gate of thy Mercy , to the greatness of my Misery , for my mind is sorrowful , my heart heavy , my spirit is oppressed , my words are stopt with sighs , and my complaints watered with tears . IN executing thy Judgments , Lord , remember Mercy , try me not least I be condemned ; weigh not my offences , but pardon my offences ; sanctifie all those means unto me which may afford me relief , as Prayer , Conference , Meditation , reading and hearing of thy Word , and receiving the Sacrament of the Body and Blood of thy Son , and my alone Saviour and Redeemer ; mitigate my extremities , abate my fears , and moderate my afflictions ; let not Night Visions , like Nebuchadnezzar's , make me affraid , but when I awake , stay me with Flaggons , and comfort me with Apples , thy precious promises , which are pleasant to the Soul. RECTIFIE my Understanding , as in the days of Old , and Drink no longer unto me in the Cup of Affliction , but in the Chalice of refreshing , that I may pay my Vows unto thee , and call upon thy Name in the sight of all thy Congregation ; but if it be thy good pleasure to try me , and not take away this Cup from me , confirm my Faith , and continue unto me that Hope which is to be revealed ; to this end , cause me with the Eye of Faith to look up to thee , who chastisest me , and wait for the appointed time of my delivery out of all my Troubles . LORD , suffer me not to be swallowed up with despair , but vouchsafe me a full assurance of thy Mercy , that thou wilt never leave me , nor forsake me , but wilt be in life my God , in death my Deliverer , and after death my Eternal Rewarder . Lord hearken , and incline thine Ear unto these my Requests for thy Sons sake , my only Lord and Saviour . Our Father , &c. THE Grace of our Lord Jesus Christ , the love of God the Father , and the most comfortable Fellowship of God the holy Ghost , be with me , bless , preserve and keep me , both in Soul and Body , in Goods and good Name , in Life , Health , Peace and Godliness , together with thy whole Church , and all that appertain unto me , now , and for evermore . Amen . A Prayer to be used in behalf of one troubled in Mind . ALMIGHTY God , the only Guide and Comfort of our Souls , and to whom alone we fly for succour in all afflictions ; O Lord we presume now to appear before thee in behalf of this thy afflicted Servant , Support him I beseech thee , in his greatest conflicts , silence and appease his troubled Spirit , that he may quietly hearken to thy blessed Words of , Come unto me all ye that labour , and are heavy laden , and I will give you rest . THOU hast solemnly proclaimed , O Lord , in thy holy Scripture , that thou dost not delight in the death of a Sinner , but rather that he should turn from his Wickedness and live . O make him with joy feel his Soul turning to thee , since no satisfactory Comfort can be acquired but only in thy love and favour which to all thy Servants is better than life it self ; We beseech thee , speak peace to his Conscience and say unto him and all that are here present , that thou art our Salvation . ENDUE him with thy Grace , give him peace of Conscience , and joy in the Holy Ghost ; O give him the Comfort of thy help again , and Establish him with thy free Spirit : quicken him , O Lord , for thy Names sake , and for thy Righteousness sake bring his Soul out of this trouble : Put gladness into his heart , and restore him again if it be thy Blessed will , that he and we may Evermore rejoyce in thee , who art the Father of all Mercies and the God of all Consolation , to whom be Glory and Praise now , and for Evermore . Amen . Meditations for the Sick. O GOD , thou dost what thou pleasest in Heaven and in Earth , in the Sea , and in all deep places ; thou art full of Compassion and tender Mercy , long suffering and aboundest in goodness and truth , thou alone forgivest Sins and savest all those , that trust in thee , in time of affliction . I KNOW that all Flesh is Grass , and all the goodliness thereof is as the flower of the field ; the grass withereth , the flower fadeth , but the Word of thee , our God , shall stand for Ever : In thy word therefore , and gracious promises is my hope , which is my greatest Comfort in my affliction . IN the multitude of thy thoughts within me , thy Comforts shall delight my Soul ; I will rejoyce even in the midst of my tribulation , and glory in thy Holy Name , who makest all things work together for good to them that love thee : Though I walk through the vally of the shadow of Death , I will fear no evil , for thou art with me , thy rod and thy staff doth Comfort me . WE are but of Yesterday , and know nothing ; because our dayes upon Earth are as a shadow : When thou with rebukes dost correct Man for iniquity , thou makest his beauty to Consume away like a Moth : Surely every Man is vanity ; my time is in thy hand : Make thy face to shine upon thy Servant : Save me for thy Mercies sake . HIDE not thy face from me ; put not thy Servant away in thine anger : Thou hadst been my help , leave me not , neither forsake me , O God my of salvation : Thou shalt shew me the Path of Life , in thy presence is the fulness of joy , and at thy right hand there are pleasures for Evermore . WE have had Fathers of the Flesh which corrected us , and we gave them reverence , shall we not much rather be in Subjection to the Father of Spirits , and live : he draweth the mighty with his power ; he riseth up , and no Man is sure of Life . WE have received good at the hands of God , and shall we not receive Evil ? Affliction cometh not forth of the dust ; neither doth Travail come forth of the Ground : Let us search and try our wayes ▪ and turn again to the Lord , for though our outward Man decay , our inward Man is renewed . WE are chastened of the Lord , that we should not be Condemned with the World : For we had the sentence of death in our selves , that we should not trust in our selves , but in God that raised the dead , who hath delivered us from so great a death , and doth deliver : And in whom we trust , that he will yet deliver us . BUT we know that all things work together for good to them that love God : Let them that suffer according to the will of God , commit the keeping of their Souls to him in well doing , as unto ae Faithful Creator . We that are in this Tabernacle , do groan , being burdened . I KNOW , O Lord , that thy judgments are just , and that thou of very faithfulness hast caused me to be troubled O let this lightaffliction , which will quickly pass away , cause unto me afterward a more excellent and eternal weight of Glory . REMEMBER , I beseech thee , that thou hast made me as the Clay , and wilt thou bring me into the Dust again ? Deliver me , O Lord , from Eternal Death , in that day wherein Heaven and Earth shall be dissolved , when thou comest to judge the Earth , I know thou wilt bring me to Death , and to the House appointed for all Living . A Prayer to be used by a sick Person . O GOD , my Creator and Preserver , thou hast made me after thine own Image , in Knowledge , Holiness , and Righteousness , but I have sinned , most holy Father , against Heaven , and against thee , and am no more worthy to be called , or reckoned amongst thy Children ; for this Image of thine I have defaced , I have filled my Understanding with Ignorance , my Will with Stubbornness , my Affections with Perverseness , my Heart with Deceitfulness , and my whole Life with Disobedience ; ever since I drew my Breath , I have drank Iniquity like Water , so that I can expect nothing but Death , and to be Arraigned at the Bar of thy Justice , there to receive an irrevocable Doom . BUT O most merciful God , for thy dear Sons sake , blot out all my Offences , and receive me Graciously ; enlarge my patience to endure thy Tryal , and lay no more upon me than I am able to bear ; give a happy issue unto all Temptations , and make a way for me to escape , and in the end , grant me a full Deliverance . As thou hast made me of Dust , so thou canst take from me my breath , and cast me forth again to that Earth from whence I was taken ; but I humbly beseech thee , for to spare me a little , that I may recover my health and strength , before I go hence , and be no more seen . I CONFESS , O Lord , there is no soundness in my Flesh , because of thy Displeasure , nor any rest in my Bones ; by reason of my sin ; my heart panteth , my strength faileth , and my beauty consumeth away like a Moth fretting a Garment . O Lord , if it be thy holy Will , ease my Agonies , mitigate my Extremities , be mindful of my Sorrows , and be merciful unto my Sins ; redeem my Life from Destruction , strengthen my Weakness , heal my Malady , and cause me again to walk before thee , in the Land of the Living , but if thou hast determined to call me hence , thy Will be done ; grant me patience under thy Correction , and a lively Faith in the All-sufficient and Efficacious Merit of Christ my Saviour ; seal unto me a free , and a full pardon of all my sins , in the Blood of thy dear Son , and say unto my Soul , that thou wilt be my Salvation . IN assiance of thy merciful Absolution , cause me to confess mine Iniquities , and fill my heart with such a Godly sorrow , as may work my Repentance unto Salvation , never to be repented of ; sprinkle me with the Blood of Jesus , and purifie me from my daily Pollutions , that being washed , justified , and sanctified , I may be presented unto thee , without spot or wrinkle ; let nothing separate me from the love of thee , grant me thy preserving Grace , that dying , thine Angels may convey my Soul into Abrahams Bosom , there to reign with thee , World without end . Amen . A Prayer to be said by the Friends of the Sick. O LORD , our God , and great Creator , thou madest us innocent , but by sin we have brought Death and Destruction upon our selves , for we have profaned thy Sabbaths , contemned thine Ordinances , cast thy Word behind our backs , lived in all sin and sensuality , spiritual slumber and security , so that thou mightest justly cut us off from the Land of the Living , and give us our Portion with Hypocrites , where there is weeping and gnashing of Teeth . BUT , O Lord , for thy Mercy sake , and for the Merits of thy Son spare us a little , and give us space of amendment , before we go hence , and be no more seen ; correct us in thy Mercy , and not in thy Justice , lest we should be consumed and brought to nothing ; whilst we live , teach us to die daily , to mortifie the deeds of the Flesh , and to contemn the World , with the Vanities thereof ; wean us from inordinate Self-love , that we may not endear our selves too much to these Transitory lives of ours , but may be ready and willing to depart , when it shall stand with thy good pleasure to call for us ; take away from us the bitterness of Death , and sweeten by the Cross of Christ these Waters of Marah , that we may sigh and lament in our selves , desiring to be delivered from the Bondage of Corruption , into the Glorious Liberty of the Sons of God. LET our lives , and the life of this thy sick Servant , be now and ever precious in thy sight , look mercifully upon him that is grieved with sickness : Lord , if thou wilt , thou canst make him whole , send him therefore help and health from thy holy place , and evermore mightily defend him ; let the Enemy have no advantage against him , nor the Wicked approach to hurt him , but be thou present with him , strengthen his Faith , increase his patience under thy Correcting-hand , raise him up from his sorrowful Bed , and if thou art pleased longer to exercise him , lend him strength to endure thy Tryal . BUT if thou hast determined to take him hence , Lord , certifie unto him how long he hath to live , make him to know his end , and the measure of his days , that by Prayer and Repentance , he may provide wisely for his last end , and be found of thee in peace , and enjoy everlasting happiness ; dispose his Meditations aright for Mortality , and at that last hour , make him to deny himself in renouncing his Justification by any inherent worth or righteousness , and in all sorrows and sufferings let thy comforts rejoyce his Soul. TO this end , mortifie in him the Corruption of Nature , quicken him with the Soul of new life , and establish him with thy free Spirit ; purge his heart from all worldly thoughts , and his mind from carnal desires , motions and affections ; wash his Soul and Body with the Blood of Christ , and sanctifie him throughout in Spirit , Soul and Body , with the Grace of thy holy Spirit , that departing in the true Faith , not casting away his confidence , nor hope of rejoycing , in full assurance of a blessed Resurrection , he may have boldness in the day of the Lord Jesus , and so pass from Death to Life , and be ever with thee to behold thy Glory ; grant this for the sake of thy dear Son , our Lord and Saviour . Amen . Another Prayer to be used by those that are about the Sick. O LORD our God , thou art the Judge of all the Earth ; we Dust and Ashes , vile and miserable Sinners , do here in all humility cast down our selves before thee for our Sins , which are the occasion of all the evil of punishment thou ▪ inflictest on the Sons and Daughters of Men. Lord hear us , and forgive whatsoever is past , and grant that we may for ever hereafter serve and please thee through newness of life , walking before thee in holiness and righteousness all our days ; and because the days are evil , give us Grace to redeem the time , that numbring our days aright , we may apply our hearts unto true Wisdom ; make us constantly to eschew evil and do good , to seek peace and ensue it . LOOK with thine Eye of Mercy and Compassion upon this thy Servant , who is grieved with Sickness ; sanctifie this thy Visitation unto him , that those Graces which thou hast begun to work in him , may be strengthened , increased , and by degrees perfected ; restore unto him the voice of joy and health , that the Bones which thou hast broken may rejoyce . And seeing we have need of patience , send this thy Servant such a degree of patience and consiancy , that he may continue thy Faithful Soldier and Servant unto his lives end ; work in him a sense and seeling of sin , and true sorrow for the same , which may cause repentance unto Salvation never to be repented of . O LORD , if it be not thy good pleasure to raise him up from his Bed of languishing , prepare his heart for Death , and his Soul for Heaven , and wash away his Sins in the Blood of Jesus ; wean his affections from the love of this World , and set them on those things which are above , that being absent from the Body , he may be present with thee , O Lord. Repair in this thy Servant thine own Image , and renew it in knowledge , holiness , and righteousness , that thou mayest acknowledge him for thine ; raise him up from the Grave unto the Resurrection of Life , and for ever satisfie him with thy likeness , and transform him into the same from Glory to Glory . Amen . A Prayer to recommend the Soul to God when it is departing the Body . O MOST Gracious God , we commend into thy holy hands the Soul of this thy Servant , beseeching thee to defend it from all evil , and from thy wrath , which he hath deserved ; let thy holy Angels receive this Soul from this ruinous habitation of Clay , and carry it unto the bosom of thy dear Son ; O say unto this Soul , this day shalt thou be with me in Paradise , and fear not , for it is my Fathers pleasure to give you a Kingdom . GIVE unto his decaying Body , a blessed and a glorious Resurrection , to his weary and afflicted , his penitent and redeemed Soul , a portion in the blessed sentence of the right hand amongst the happy Children of thy Father , who shall receive the Kingdom prepared for them from the beginning of the World ; let his Soul dwell in heavenly Mansions , be supported with thy hope , comforted with a holy conscience , rejoyce in a confirm'd pardon , be recreated with the visitation of Angels , and be arrayed in white to follow after the Lamb whither soever he goeth . A Prayer for a Soul departing . O LORD , remember the good things which by thy Grace , and by the Inspiration of thy holy Spirit , thy Servant hath performed , and remember not his evil Deeds , nor the frailties of his Youth , which by the weakness of the Flesh , and the temptations of Satan , and the vain contingencies of this World , have afflicted and humbled his poor , but penitent Soul. O God , remember thy only Son did die for these , and thy blessed Spirit occasioned the other ; and for whom thou hast given thy Son ▪ and to whom thou hast vouchsafed to give thy Spirit , give thy eternal Pardon , and thy everlasting Glories , through Jesus Christ our Lord. Amen . An Act of Resignation when a Friend is deceas'd . O ETERNAL God , who bringest good out of evil , comfort out of sorrow , and after a gentle visitation dost refresh thy Children , have mercy upon us , and return to us with thy loving kindness , exchanging our present sorrow into the advantages of holiness and blessing . Thy Judgments , O Lord , are unsearchable , and thy ways past finding out , but we will bless thy holy Name at all times , for thou , O Lord , hast given , and hast taken away , blessed be the Name of the Lord. BE thou now , and for ever , what thou hast so graciously promised ; a Father of the Fatherless , a Husband to the Widow , and a God of Comfort to them that mourn in secret . Grant that we thy Servants may not weep as them without hope , neither murmur at thy dispensation , nor complain of any thing but our selves , nor desire any thing but that thy Will may be done , nor do any thing but what is agreeable to thy holy Word and Commandment . GRANT O Lord , that when thou smitest any of us it may encrease thy fear in us , and when thou dost good to any of us in smiting or forbearing , in chastising or Comforting it may encrease thy love in us : And let thy holy Spirit so prevail over all our wills and understandings , our Affections , and the outward Man , our interests and our hopes , that we may live in this World pleasing to thee , and may depart out of this World with the peace of a good Conscience , and may attain to a joyful Resurrection in the last day , and to a participation of thy Glory through Jesus Christ our Lord. Amen . A Meditation after Recovery from Sickness . O COME hither and behold the Works of the Lord , how wonderful he is in his doings towards the Children of Men : O come hither and hearken all ye that fear God ; and I will tell you what he hath done for my Soul : I called unto him with my mouth , and gave him praises with my Tongue : O Lord my God , I cried unto thee , and thou hast healed me . THOU Lord hast brought my Soul out of Hell : Thou hast kept my Life from them , that go down to the pit : O what great troubles and Adversities hast thou shewed me , and yet didst thou turn and refresh me ! yea and broughtest me from the deep of the Earth again : Praised be god which 〈◊〉 not cast out my Prayer , nor ●●●ned his Mercy from me . LORD what is Man that thou hast respect unto him ! Or the Son of Man that thou so ▪ regardest him : The Lord is Righteous in all his wayes , and holy in all his Works : The Lord is nigh unto all them that call upon him ; yea all such as call upon him faithfully : He will fulfil the desire of them that fear him : he also will hear their Cry and will help them . SING Praises unto the Lord , O ye Saints of his , and give thanks unto him for a remembrance of his Holiness : for his Wrath endureth but the twinkling of Eye , and in his pleasure is Life : Heaviness may endure for a Night , but joy cometh in the Morning : Praised be the Lord daily , even the God which helpeth us and pouereth his benefits upon us . HE is our God , even the God of whom cometh Salvation : God is the Lord by whom we escape Death : I will be glad and rejoyce in thy Mercy : For thou hast Considered my trouble , and hast known my Soul in adver●ity , thou hast turned my heaviness into joy ; thou hast put off my Sackeloth , and girded me with gladness . PRAISE the Lord , O my Soul : And all that is within me Praise his holy Name : Praise the Lord , O my Soul ; and forget not all his benefits , Which forgiveth all thy Sin , and healeth all thine infirmities : Which saveth thy life from destruction and Crowneth thee with Mercy and loving kindness : I shall not dye but live , and declare the works of the Lord : The Lord hath chastned me , and corrected me , but he hath not given me over unto Death . A Thanksgiving after Recovery from Sickness OMNIPOTENT Lord God the Author of Life , who bringest down to the Grave and raisest up again , I most humbly confess to the Glory of thine infinite Majesty , that if thou hadst not out of thy tender Compassion blessed and sustained me in my sickness , I should have gone down to the Gates of Death ; but it was thy goodness , and loving kindness to spare and deliver me from all dangers : Let me for ever Praise and glorifie thy holy Name for this and all other thy Mercies towards me . THOU art gracious when thou smitest me , but I cannot express thy infinite sweetness , when thou Relievest my necessity , when thou sustainest my Sorrows , when thou do●t deliver me from thy Wrath , when thou hearest my prayers , and when thou pourest thy Benefits upon me : O give unto me thy unworthy Servant a thankful Heart , and obedient and loving Spirit , a carefulness of my Duty , Charity , and Humility , Zeal of thy Glory , and a submission to thy Divine will and Pleasure : that serving thee in all things , I may be conducted at last to thy Heavenly Kingdom . TEACH me alwayes to remember my latter end , and that this Life is but a shadow , that declineth , and withereth like Grass ; But thou O Lord shalt endure for ever , for thou art the same , and thy Years shall have no end : Bring me by an unchangeable love and obedience to thee in all the changes and chances of this mortal Life ; for his sake who loved me , and gave himself for me , even thy Son , and my alone Saviour . Amen . A Prayer before a Iourney . O MOST gracious and Merciful Lord God who art a God a far off , as well as nigh at hand , be pleased to send thy holy Angel before me thy Servant , to defend me in this my journey from the heat of the day , and the Cold of the night , from the Arrow that flies at Noon , and the evil Spirits that walk in darkness , from errors and falls , from precipices and fracture of bones , from Robbers , evil intentions , and bad accidents , from violent Weather , and violent Fears , from all impressions of evil Men , and evil Spirits ; let this Journey be safe and useful to me thy Servant , Comfortable to my Relations , and holiness to thy great Name . THE Lord bless me and keep me , the Lord make his Face to shine upon me , and be gracious unto me ; keep me from all evil , and lead me into all good by the Conduct of thy good Spirit ; let thy providence and love , be my defence and security , thy Grace be my portion , and thy Service my Employment ; do thou O Lord , go in and out before me , and keep me in all my wayes , and lead me in thy Paths : bring me back again in peace and safety , and prosper all my innocent and holy purposes ; and when the few and evil daies of my Pilgrimage are ended , do thou of thy infinite Mercy bring me to the Regions of holiness and eternal peace , through Jesus Christ our Lord. Amen . A Thanksgiving after a Iourney . O GOD , the great Creator and preserver of all Men , I give thee humble and hearty thanks for thy great Mercies shewed unto me , all the dayes of my Life ; how often O Lord , hast thou turned away thy Face from my sins , and made as if thou perceivest them not ? How often mightest thou have with-held thy hand of preservation from me , and yet thy patience hath extended so far towards me , that thou hast suffered no prejudice to befall me ? And as I owe thee infinite thanks for thy former preservations , so now I am further obliged to thee , that thou hast at this time not only guided me to the place , whither I designed to go , but hast also brought me back in safety , and in my absence hast preserved all things unto me . GIVE me thy Grace , O Lord , to be alwaies mindful of these , and all other thy Mercies towards me , and make me truly thankful unto thee for them ; and grant that as by this thy Mercy I have well finished my affairs abroad , and am returned safe to this my Temporal habitation ; so grant that my Spirit after this Pilgrimage here on Earth , may return to thy Heavenly mansion , and there dwell with thee for ever , and that for the sake and merits of Jesus Christ , my Lord and Saviour . Amen . A Prayer before a Voyage . OETERNAL God , even the God of our Salvation , the hope of all the ends of the Earth , and of them that remain in the wide Ocean ; under the shadow of whose Wings we are always secure , and without whose protection we cannot expect safety ; I have been , O Lord , preserved by thee until this moment from many dangers , for which I have not expressed my thankfulness in acknowledging those dayly blessings I have received from thee ; but O Lord , forget and forgive those manifold sins which I have Committed against thee , and blot them out of thy Book of remembrance . PURGE me O Lord , I beseech thee from all vile affections , and grant I may bring forth the Fruits of the Spirit ; go along with me with thy blessed Spirit in this my Voyage , preserve me from Pirates , Robbers and Enemies , defend me from Rocks , Sands and Shelves , and keep me from Thunder and Lightning , Storms and Tempestuous Weather , or any other danger that may dismay me . To thee , O Lord , I commend my Body and Spirit , to dispose of me according to thy holy Will and Pleasure ; if thou art pleased to call for my life upon the surface of the Waters , I know thy Almighty Word can command the Sea to give up her Dead at the last and great audit . BUT if thou hast determined to bring me safe to my desired Haven , give me thy Grace which is sufficient for me to walk according to thy holy Will in all things ; make me to lay hold of eternal Life , which as the Anchor of Hope , is both sure and stedfast ; keep me from all temptations Ghostly and Bodily , and from sudden Death , and in thy good time bring me to the Land of the Living , there to reign with thee for evermore . Amen . A Thanksgiving after a Voyage . O IMMORTAL God , I have seen thy Works O Lord , and thy Wonders in the Deep ; thou spakest the Word and the stormy Wind arose , which lifted up the Waves thereof , but when we cried unto thee , thou madest the Storm to cease , so that the Waves thereof were still ; then did we rejoyce because we were at rest , and thou broughtest us safe to that Haven where we would be : O that men would therefore praise thee , O Lord , for thy Goodness , and declare the Wonders thou dost continually for them . I BLESS thy holy Name , for conducting me through those many dangers which encompassed me , and praise thy Mercy that the Deep hath not swalloyed me up , and that I am not gone down into the place of Silence . I also praise thy holy Name , and admire thy loving Kindness towards me , that thou hast not delivered up my Body and Goods as a prey into the hands of unreasonable Men , but hast brought me to my desired Haven , and at last hath returned me back in safety to my Habitation . O LET me never forget to pay those vows I made to thee , when I was in trouble ; but give me an awful sense and apprehension of thy great power , and possess my Soul with a true reverence of thy Divine Majes●y ; that I may evermore serve thee in holiness and Righteousness all the dayes of my Life ; Endue me with thy holy Spirit that I may become acceptable in thy sight , and may be fitted at lenght for future Glories this I beg for thy Son Jesus Christ sake , my only Saviour . Amen . A Prayer in a Storm . O LORD , our God , thou hast commanded us in the day of Calamity to call upon thy Name , and thou hast promised to hear us ; Lord , I fly unto thee , who art a sure refuge , thy Flood-gates are opened , and the Floods lift up their lofty waves . But thou O Lord , most high art mightier than the noise of many Waters ; yea , than the mighty Waves of the Sea : Thou canst in a moment if it stand with thy Divine will and pleasure , rebuke the Winds and the Sea and this Storm into a Calm I KNOW I justly deserve , to be cast away and utterly to be rejected by thee ; but Lord save us or else we perish , accept of my unfeigned Sorrow for all my sins and trangressions , and endue me with a stedfast resolution to forsake them ; be merciful unto us , O God , be merciful unto us , and save us from perishing in these deep Waters ; O refresh us with thy Mercy and that soon , lest we go down into the place of silence ; O comfort us in this great distress , that though the Sea rage and swell , our hearts may be quiet and still in this time of our disconsolation . AND as I earnestly desire to be protected from this great Peril and danger which now terrifies us , so I earnestly beseech thee , that thou wilt for ever fill my heart with such an awful dread of thy Majesty , that I may fear thy Name and praise thy power in the great Congregation ; awake my dull and drousie Soul , from the sloth of Sin , and renew a right Spirit within me ; fill me with the gifts and Graces of thy holy Spirit , that I may live the life of the Righteous , and never forget thy loving kindness ; save us now from death I beseech thee , from the merciless Waves who are now ready to swallow us up , and bring us home in safety for thy Son Jesus Christ his sake , our only Lord and Saviour , Amen . A Thanksgiving after a Storm . I PRAISE and glorifie thy holy Name , O Lord , for all thy mercies and blessings vouchsafed unto me , especially for this thy last great Deliverance , wherein I was encompassed in that wide Ocean , whom thou hast set bounds and limits to ; if thou , O Lord hadst not been on my side , the Sea had swallowed me up quick , and I had gone down into the deep of silence ; but thou hast been my God and my deliverer , and hast put a new Song into my Mouth , even a Song of Praise , and Thanksgiving unto my God. I ACKNOWLEDG O Lord , that thou art the God of all the Earth , and of them that remain in the broad Sea ; Blessed for ever , and magnified be thy Name , that thou hast not cast me out of thy sight , nor turned thy Mercy from me ; I have escaped thy raging Sea , and the noise of the proud Waves have done me no harm ; if thy Almighty providence had not protected me , the Streams had gone over my Soul : But the stormy wind and Tempest I have narrowly escaped , the storm is ceased , and I am safely delivered . AND now what shall I render to thee O Lord , for this and all other thy great benefits ? I will offer up unto thee , the Sacrifice of thanksgiving , and will pay those vows I so solemnly made unto thee when I was in trouble ; I will evermore remember , that my help is in the Lord who made Heaven and Earth , and that thou art that God that can and will deliver me ; let this thy mercy and loving-kindness never depart my memory , but let me praise thy goodness and sing of thy power , unto my lives end . Amen . A Prayer in time of Thunder and lightning . O MOST mighty , and terrible Lord God , before whom the Earth shakes and the Heavens drop at thy presence ; thou overturnest the mountains by the roots and removest them in thy anger ; thou dost great things and thy wayes are past finding out ; yea thou dost wonders without number : Thy voice O Lord , is very powerful , full of Majesty , that it rends the Air , and casts forth flames of Fire . Thou canst , O Lord , at this time , tear us in pieces , and none can be able to deliver us , for there is none but thee alone that delivers after this sort . O WHO would not dread thy All-glorious Name , O Lord ? Who would not stand in awe of thy Majesty ? Who would not fear thy Judgments , when thou shoots forth thy Arrows of Thunder and Lightning ? It is of thy meer Mercy , O Lord , that we are not at this time consumed , but that thy tender compassions fail not toward us poor , but miserable Sinners ; the blast of the breath of thy No●trils , can drive us like Chaff before the face of the Wind , and chase us into the bottomless Pit , from whence there is no Redemption . BUT thine Eye , O Lord , hath spared us , and we are yet alive , O make us living Monuments of thy Mercy , that we may work out our Repentance unto Salvation , and let it be such a Repentance never to be repented of ; possess my heart with such a fear and a love of thee , that I may tremble at thy Word , and melt at the sight of thy Judgments ; deliver me , I humbly beseech thee , in that great day of thy appearance , and let me not be in the number of Depart ye Cursed , but among those whom thou callest , Come you blessed of my Father , inherit the Kingdom prepared for you . This I humbly beg for thy Sons sake , our only Lord and Saviour . Amen . The Marriners Prayer . O GOD , the great Creator of Heaven and Earth , thou dost whatsoever thou please●t in the Sea , and in all deep places ; I , the most unworthiest of all thy Servants , am at this time called upon to behold thy Wonders in the Deep , and to perform my Duty in great Waters . Guide me , I beseech thee , in all times and in all places ; be thou our skilful Pilot to steer us , and protect us from all Dangers , and rebuke the Winds and the Seas when they molest us ; preserve our Vessel from being rent by the loud cracks of Thunder , or from being burnt by Lightning , or any other accident ; keep us and save us from tempestuous Weather , from bitter Frosts , Hail , Ice , Snow , or Whirlwinds , and from Captivity and Slavery . TEACH me , O God , to remember thee my Creator in the days of my Youth , to continually think upon thee , and to praise thy Name for all thy Mercies ; bless all our Friends , I beseech thee , that are on Land , and let their Prayers for us be acceptable in thy sight , and grant that our next meeting together may be for the better , and not for the worse , even to the praising and magnifying of thy holy Name , and the Salvation of our own Souls , in the great day of the Lord Jesus , to whom with thee , and thy blessed Spirit , be ascribed all Honour , Power and Glory , Adoration and Subjection , now and for evermore . Amen . The Soldiers Prayer . O MOST Omnipotent Lord God , Heaven is thy Throne , and Earth is thy Footstool , and the whole Host of Heaven continually pays obedience to thee . O Lord , I present my self before thee , acknowledging my own vileness , but thy infinite goodness , my own weakness , but thy infinite Power and Majesty . O thou that teaches our hands to War , and our fingers to Fight , endue me with a courage and resolution to run through those difficulties I may meet withal , and when any engagement presents it self for the publick good of my King and Country , then , O my God , animate me with that vigour and Christian fortitude , that I may overcome all those which oppose thee , and thy people . PRESERVE me , I beseech thee , and bless me in all my Enterprises ; save me from Death , and cover my head in our day of Battel ; prosper our Arms with good success , make our Religion and Country , like the House of David , grow stronger and stronger , but let the Enemy , like the House of Saul , grow weaker and weaker ; let no covetous desires , greediness of spoil , ambition , vain-glory , hatred , malice , uncharitableness , or any thing that exalts it self against thee and thy Kingdom ; ever take hold of me , keep me from all Atheism , Infidelity , Blasphemy and Prophaneness ; from all Rioting , Chambering and Wantonness ; grant that I may do no violence to any man , nor accuse no man falsly , but be content with my Wages , that when ever Death approaches , I may joyfully , giving up the Ghost , pronounce this saying , I have fought a good fight , I have finish'd my course , I have kept the faith , henceforth there is laid up for me a Crown of Righteousness , which the Lord , the Righteous Iudge , shall give unto all those which love and fear him , and put their trust in his mercy . Amen . The Magistrates Prayer . O GOD , thou Supreme Judge of the World , thou didit ordain Man through thy Wisdom , and gavest him dominion over thy Creatures , and authority to govern the World , according to equity and righteousness , and to execute Judgment with all uprightness ; thou hast appointed me a Minister , O Lord , and a Judge of thy Sons and Daughters , but none can discharge so great a trust , without thy divine power and assi●tance . TO thee therefore , O Lord , do I humbly address my self ; thou art the Fountain from whence every good and perfect gift cometh , and none can rule without thy Wisdom guides them . Endue me , O Lord , with that wisdom which is from above , which is first pure , and then peaceable ; inspire me with an understanding Spirit , that I may discern between Good and Evil , between Light and Darkness , that I may be always ready to pronounce a just sentence in all Causes ; let the Scales of Justice be ever even , and let my Eyes be blind , and my Ears deaf , to all gifts or popular applause amongst men ; suffer me not to bear thy Sword in vain , but fill me with that Zeal and Courage , that I may be ready to punish Wickedness and Vice , but encourage true Religion and Vertue , so that at the last , when thou shalt be pleased to call me hence , I may give up my accounts with joy , and not with grief , and receive those blessed Words which thou hast pronounced , of Well done thou good and faithful Servant , enter into the joy of thy Lord. Amen . A Prayer of a Debtor in Prison . O GOD , the helper of the poor and needy , and all those who are in adversity ; look down , I beseech thee , with an Eye of Pity and Compassion , upon thy afflicted Servant , the place I am in is miserable disconsolate and comfortless , but withdraw not the light of thy countenance from me . O Lord , I confess I have abused all those mercies I have enjoyed , I have not employed that precious time thou hast given me to improve , but on the contrary , I have been negligent and guilty of all profuseness ; I have been worse than an Infidel , in not making that provision for my Family which I was obliged in Justice to perform , neither have I paid those due Debts which I became bound to do , therefore a● I plunged into this depth of misery . Divers ways I am apprehensive , I have highly offended thy Divine Majesty , both in thought , word , and deed , for which I earnestly implore thy gracious pardon and forgiveness ; I acknowledge thy Divine Goodness and Mercy , that thou hast not snatched me hence , and sent me into everlasting burnings amongst the damned , but thou hast preserved me unto this moment , that I might live and praise thy great Name . My Body , O Lord , is now confin'd , but I beseech thee enlarge my Spirit , whereby I may offer up the Sacrifice of Prayer and Thanksgiving with all cheerfulness , for all thy innumerable benefits , which I have from time to time received from thee ; dispose the hearts of my Creditors to a free compliance , and enable me I beseech thee to make them restitution , that when Ever I shall be released , I may walk more Circumspectly , and redeem that time I have so vainly lost : Bless all those whose Charity have extended to my relief , or have sought to procure my Liberty , and bring us all at last to thy Heavenly Kingdom . Amen . A Prayer of a Malefactor in Prison . O MOST merciful God , thou art Holy in all thy ways , and righteous in all thy Works ; vouchsafe thy Grace , O Lord , to a vile wretch and incorrigible sinner ; I implore O Lord , that Mercy which formerly I have abused , I sigh and groan now under the Weight of my sins , and they are become a burden too heavy for me to bear ; my presumptuous and wicked proceedings stick like so many arrows within me , and when with an awakened Conscience I remember them , I am ready to sink down into the Pit of perdition , and utterly despair of any Mercy or Compassion . HOW brutish have I been , in hating instruction , and all manner of reproof . I have not obeyed the voice of my Teachers , neither did I incline my Ear to them that admonished me , but like the D●af adder I stopped my Ears and adhered not to wise Councel ; thy most holy Laws I have broken , thy Sabbath I have prophaned by excess of drunkenness and all manner of riot and debauchery , which have been as forerunners of this crime , for which I stand now committed , and the hand of justice hath overtaken me . But O Lord , I beseech thee , have Mercy upon me even for his sake who redeemed me and all Mankind ; accept of his atonement for my sins , and save my Soul for thy Mercies sake ; wash away all my sins in his most precious Blood , and blot out all my offences out of thy remembrance ; O shew me some taste of thy tender Mercy , whereby the fear of death may be abated , give me some assurance of a hope in thee that when my day of dissolution comes , my unworthy Soul may be received into thy Heavenly Kingdom . Amen . A Submission to the sentence of Death . O ETERNAL God , in all humility of Soul and Body , I cast my self at the Feet of thy Divine Majesty ; thou art the Soveraign Judge of the all the World , and hast fully pronounced against me and all sinners , that dust thou art , and to dust thou shalt return , in obedience to thy Divine Justice , I wholly resign all the faculties of my Soul and Body to thy sentence pronounced against me , acknowledging it most just and due to me for those infinite Sins I have committed against thee . O Let it never slip from my Memory , that bloody and shameful Death of thy Son Jesus Christ , who after he had suffered in his Soul unspeakable sorrows , and in his Agony and bloody Sweat offered up himself a Sacrifice for mine , and the sins of the whole World : Never let me never repine at what the hand of Justice hath decreed to my Body , but let me by a sincere repentance , seek thy face to preserve my Soul ; the Death I am to suffer is painful and even a shamefull death ; but thou , O my God canst make my passage Easie. THOU O my God didst remember the Thief upon the Cross , O remember me I beseech thee in my last Hour , and say unto my Soul , this day shalt thou be with me in Paradise ; keep my heart and mouth from pronouncing words which may be offensive to Christian Ears , but let me never be ashamed to confess thy holy Name , and to continue thy Soldier and Servant , manfully fighting under thy Banner , unto my lives end . Strengthen me , O Lord , in this great conflict , and shew me the light of thy Countenance for evermore . Amen . A Preparation for Death . MOST gracious God , the Fountain of all goodness , I bless and magnifie thy holy Name , for all thy mercies extended to me and all Mankind ; I bless thee for my being and well-being , from the hour of my Conception , to the day of my Nativity , from my Minority to my riper Years , and age of full strength , and even to this present moment ; I praise thy holy Name for all the means of Grace ; and for the hope of Glory , for my Creation , Redemption ▪ Preservation , and all the blessings of this life . I MAGNIFIE thee for all thy mercies , in forgiving my infinite Transgressions ; for all thy patience and long-suffering towards me , I have , like the Prodigal Son , absented my self from thee , and at my return thou hast received me graciously . Lord , I humbly beseech thee , raise me up from the death of Sin unto the life of Righteousness , that being made a partaker of the death of Christ , and a follower of his holy life , I may be made a partaker of his Spirit , and of his Promises . O LET me never charge thee , O my God , foolishly , nor offend thee by my impatience , and uneasie Spirit , nor weaken the hands and hearts of those that charitably minister to my Necessities , but let me pass through this vale of tears , and the valley of the shadow of death , with peace and safety , with a meek spirit , and a sense of thy divine mercies ; grant this , eternal God , for the merits of thy only Son , my ever blessed Lord and Saviour . Amen . A Prayer for Pardon of Sin. O MOST merciful God , who wouldest not the death of a Sinner , but rather that he should turn from his wickedness and live , have mercy upon me , and heal my Soul , for I have sinned against thee , I have committed Iniquity with greediness , and have added unto sin daily and hourly , I have made resolutions and purposes of amendment , but in a moment I have started aside like a broken Bow , and have returned to my former custom , like the Dog to his vomit , and the Swine to her wallowing in the mire . BUT thou art a God , gracious and merciful , pardoning Iniquity , Transgression and Sin , and there is forgiveness with thee , that thou maist be feared ; therefore to thee , O God , I come like an ungracious Child , but to a gracious Father ; I come in all humility of Soul and Body , and appeal from thy Throne of Justice , unto thy Mercy-seat . Mercy good Lord , I beg at thy fatherly hands , for I acknowledge with grief of heart , and sorrow of spirit , that I have infinitely sinned against Heaven , and against thee , and am no more worthy to be called thy Son. GIVE unto me , O Lord , a new heart , and a right understanding , that I may perceive the evil of my ways , and repent of all my transgressions : Lord , where Iniquity did abound , there let thy Grace much more abound ; hide thy face from my sins , and blot out all mine Iniquities , and receive me graciously ; and that for his sake who died for Sin , and knew no Sin ; even that Immaculate Lamb , thy dear Son Jesus Christ the Righteous , my only Saviour and Redeemer . Amen . ADDITIONAL DEVOTIONS FOR Several Occasions , ORDINARY AND EXTRAORDINARY . Phil. iv . vi . Be careful for nothing , but in every thing , by Prayer and Supplication , with Thanksgiving , let your requests be made known unto God. LONDON , Printed in the Year 1692 ADDITIONAL DEVOTIONS . A Prayer for Christmass - Day . O BLESSED Lord , who as upon this day took our Nature upon thee , and wast born of a pure Virgin , keep me from defiling my self with sinful pollutions , or abasing , or enthralling it to Satan ; let thy Spirit quicken me , thy Flesh nourish me , thy Wisdom guide me , thy Grace sanctifie me : Let thy holy Ghost of whom thou wast conceived , beget thee in me , by the Immortal Seed of thy Word ; let my Faith conceive thee , my Profession bring thee forth , my Love embrace thee , and Devotion entertain , and continually keep thee with me , un-thy second coming . Amen . A Prayer for New Years Day . O Lord , who this day wast Circumcised and Bleddest for my sins , have pity and compassion , who with weeping Eyes and a bleeding heart come unto thee ; beseeching thee , that those drops of blood which fell from thee this day , may satisfie for the sin of my unworthy Birth ; and as thou hast begun a new Year , begin in me a new reformation , make me , I beseech thee , a clean heart , and renew a right Spirit within me ; let me now cast off the old Man , and put on the new ; and from this day to the end of my life , walk in newness of life , that I may become a fit guest to be admitted into the new Heaven , where dwelleth Righteousness , and to be entertained at thy Table , and drink new Wine with thee , in thy Heavenly Kingdom , for evermore . A Prayer for Twelfe Day . O GOD , thou light of all the World , who guidedst the Heathen Sages by a Star , to seek after thee , give me Grace to hearken to the more sure Word of Prophesy in thy holy Scripture , till the day dawn , and the day-star arise in my heart , the Star guided them , till they approached thy presence , so , O Lord , let the light of Faith guide me in all the Paths of this Life , even till I come to behold thee , not in a poor Stable littered with straw and dung , but in a celestial Palace founded , upon Pearls , and built with Saphyrs ; not receiving a present of Gold which fades away , but wearing a never fading Crown of Glory ; not having a quantity of Frankingense or Myrh in thy hand , but a golden Censor full of Sweet odours , which are the praises of thy Saints and Angels ; amongst which I beseech thee offer up the Prayers of me a Sinner , that I may become a Saint thy Heavenly Kingdom . Amen . A Prayer for Ash-wednesday . O ETERNAL God , who dist fast forty dayes in the wilderness , accept of my humiliation these forty days ; and grant that I may not only fast from accustomed Meats , but that all my senses may be restrained from their usual affections of this World , let no object delight me till I behold my sins removed like a mist , and the light of thy Countenance shine upon me : Let no sound or voice delight my Ear , till I hear thee by thy Spirit , speak peace to my Conscience , and say unto my Soul , I am thy Salvation : Let no other pleasures take hold of me , till with the lower Herbs of Sorrow and anguish I have Eaten the Christian passover , the flesh of thee , that Immaculate lamb , slain from the beginning of the World : Hear me , O belssed redeemer , and as thou wrotest in dust when thou tookest the woman in a adultery : So I beseech thee write my sins in dustand bury them all in the ashes of oblivion . Amen . A Prayer on good Friday . O MOST Merciful and Gracious Lord God , who by thy obedience unto Death , even the Death of the Cross , didst become the Sacrifice of the whole universe , the magnificent example of patience , the Lord of Life , the good shepherd laying down thy Life for thy sheep , and the only Mediator between God and Man ; let thy bleeding wounds heal , thy precious blood cleanse , thy shameful death make me to live , and thy holy Spirit make me to work righteousness all my dayes ; that I may by thy aid , and example obey my Heavenly father with all my powers and faculties , reason and affections , with my Soul and Body , time and Estate in prosperity , and in adversity ; that I may bear my Cross patiently , do thy work cheerfully , and be ready to benefit mankind , with great Charity and industry , that being a follower of thy Life , and a partaker of thy death , I may receive a part in the Resurrection of the just in thy inheritance for evermore . Amen . A Prayer on Easter Day . O MOST glorious redeemer , thou didst pass from a painful life to an Ignominious death , and from the bitterness of it to the darkness of the Grave , and by thy Divine power didst raise thy self from thence to Life ; I give thee thanks for thy infinite love to me and all Mankind ; I acknowledg thee to be my Lord , and confess thee to be my God , I adore thy Majesty and rejoyce in thy Mercies ; I humbly pray thee , to enable me with thy Spirit to believe all thy Doctrines , and obey all thy Commandments , that after a holy and religious life spent in doing honour to thy holy Name , I may be a partaker of thy holy Resurrection , passing from death to life , from the darkness of the Grave , to the light of Heaven , from an imperfect duty to the perfection of holiness in the fruition of the joyes of God in thy Heavenly Kingdom . Amen . A Prayer upon Ascension Day . O BLESSED Jesus , thou didst ascend to thy holy Father and didst open the Kingdom of Heaven to all believers ; thou hast espoused thy Church unto thy self with the Everlasting circles of thy providence , with thy Love and with thy Care with thy Word and with thy Spirit , thy promises and thy holy intercession ; thou hadst a feeling of my infirmiteis , and art my Merciful high Priest making intercession for me for ever ; O be thou pleased to represent all my wants , and supply them , and excuse all my infirmities pity all my Calamities , pardon my Sins and send down thy holy Spirit of Grace into my heart , that though I wander here upon Earth , yet my Conversation may be in Heaven , where let my inheritance be for ever . Amen . A Prayer on Whitsunday . O GOD , the Father of all Spirits , who didst send thy holy Spirit upon thy Church in the day of pentecost , and hast promised that he shall abide with thy Church for ever , let thy holy Spirit lead me into all truth , defend me from all Sins , enrich me with his gif●s , refresh me with his Comforts , rule in my heart for ever , Conduct me with his truth and lead me in the way ▪ Everlasting , that living by thy Spirit and walking in him , I may by him be Sealed up to the day of my redemption ; O let thy Spirit witness to my Spirit , that I am thy Child , and make me to be so ▪ for ever , through Jesus Christ my Redeemer , who liveth and reigneth with thee in the unity of the same Spirit , one God , world without end . Amen . A Prayer upon Trinity Sunday . O HOLY , Blessed and glorious Trinity , the Angels are amazed in the beauties of that glorious presence , how then can I poor sinful wretch praise thee either according to my Duty , or thy Glories ; I confess and glory in thy omnipotency , thy omniscience , thy truth , and thy Mercy , O let me also receive thy blessings and gracious influences , that I may adore thee with all my power for ever , and serve thee with my best and earliest industry ; that being here wholly inebriated with Love , and employed in thy service and the Duty of a holy obedience , I may to all eternity rejoyce in the beholding of those Glories which are above all capacities , even those Glories which stream forth from the Throne of the Eternal God , the Father , Son , and Holy Ghost to whom be Glory and Dominion , Honour and adoration , world without end . Amen . A Prayer to be used upon any Apostles Day . O ALMIGHTY God , who has built thy Holy Church upon the Foundation of the Apostles and Prophets , Jesus Christ being the chief corner stone , I bless and magnifie thy holy Name , for thy great Graces thou gavest to thy Apostles , Prophets , and Martyrs , in the days of their Flesh , and this day I have thy Servant [ Here name the Apostle ] in remembrance , praising thee for the benefit the Church hath received by his Ministry and Example ; and I beseech thee give me thy Grace , that obeying thy Doctrine which he taught , and following his Example as he followed Christ , I may also with safety and holiness pass through this Valley of Tears , that serving thee in my Generation , advancing thy Honour , and obeying thy Laws , I may in the Society and Communion of Saints and Angels , Sing eternal Hallelujahs to the honour of thy Mercy , and of thy Majest● , through Jesus Christ our Lord. Amen . A Prayer for the Church . O LORD God Almighty , I beseech thee keep thy holy Church , in Peace , Unity , and Safety , preserve it against all Storms , Temptations and Enemies , that she offering to thy Glory the never-ceasing Sacrifice of Praise and Yhanksgiving , may advance the honour of her Lord , and be partaker of his Glory , through the merits of Jesus Christ our Lord and Saviour . Amen . A Prayer for the King and Queen . ALMIGHTY God , by whom Kings Reign , and Princes decree Justice , I humbly beseech thee to save , and with the choicest of thy Benedictions , bless thy Servants , and our Soveraign Lord and Lady , King William and Queen Mary ; preserve their Royal Persons in Health and Honour , their power in Wealth and Dignity , their Dominions in Peace and Plenty ; the Churches under their Protections , in Piety , Knowledge , and a strict and holy Religion . Let not the Wicked approach to hurt them , nor any Weapon that is formed against them prosper , but keep them perpetually in thy fear and favour , and Crown them at last with Glory and Immortality . Amen . A Prayer for the Royal Family . BLESS , O Lord , I beseech thee , Katherine the Queen Dowager , her Royal Highness the Princess ▪ Ann of Denmark , with the rest of the Royal Family ; keep them in thy fear , and protect them with thy favour , and after this life is ended , Crown them with everlasting happiness in the World to come . Amen . A Prayer for the Clergy . O ALMIGHTY God , protect thy Stars in thy right hand , the mo●● Reverend the Archbishops , the right Reverend the Bishops , with all other Inferior Priests and Deacons ; grant that all Congregations committed to their charge , may edifie by their Doctrine , and live Godly and Peaceable lives under them , to the saving of their Souls in the day of the Lord Jesus . Amen . A Prayer for the High Court of Parliament . BLESS , O Lord , I beseech thee , the great Councel of the Nation , the Lords and Commons assembled in Parliament , grant that all their Consultations may tend to thy Glory , the good of thy Church , and the Safety , Honour , and Welfare , of our Soveraign Lord and Lady , and their Kingdoms ; let Justice run down like a stream , and Righteousness like the mighty Waters , that there may be no leading into Captivity , nor no complaining in our Streets , but that Mercy and Truth may meet together , and Righteousness and Peace may kiss each other ; grant this , O Lord , for thy Sons sake , and my alone Redeemer . Amen . A Prayer for the Navy and Army . O ETERNAL God , thou art the Lord of Hosts , and the strength of all Nations is from thee , and no Victory can wait upon the justest Designs , upon the wisest Councels , upon the strongest Armies , if thou teach not their hands to War , and their fingers to Fight . Lend us , O Lord , thy assistance , by Land and Sea , be with our Armies , and the Armies of our Allies and Associates by Land , and be with our Navy at Sea ; be not from the one , nor from the other , until thou hast brought them back with Honour , Victory , or a settled Peace : Let not that proud Disturber , and Destroyer of Mankind , any longer Insult over thy People , but turn his Sword into his own Bosom . O Lord , thy Servants are unfeignedly sorrowful for those Sins they have committed against thy Divine Majesty , O do thou pardon us , and receive us graciously , and then we may trust in thy goodness , that thou wilt pour down all thy Blessings upon this , and all other designs and actions of this State , undertaken for thy Glory , the Honour of our most gracious Soveraign Lord and Lady , the Peace and Welfare of the whole Church , and Their Majesties three Kingdoms ; grant this , O Lord , for Jesus Christ his sake , our only Mediator and Advocate . Amen . A. Prayer for Gods People in General . MOST gracious God , I humbly beseech thee to bless all thy People , wheresoever dispersed , or howsoever distressed , over the face of the whole Earth , more especially in these Nations of England , Scotland , and Ireland ; give us all humble and obedient hearts to thee our God , Loyal hearts to our Soveraign Lord and Lady , King William and Queen Mary , and charitable thoughts one towards another ; Convert and bring home thine own People the Iews , and bring in the fulness of the Gentiles ; save and have Mercy upon all Asiaticks and Affricans , and all those that never heard of a Crucified Saviour ; this I humbly beg for thy Sons sake , my alone Saviour . Amen . A Thanksgiving for our deliverance from the Spanish Invasion . WE laud and magnifie thy holy Name for this thy wonderful deliverance from Roman Slavery , and Popish Usurpation , which would have destroyed the Renowned and Glorious Queen Elizabeth and her Kingdom ; their Gallies and Ships came to assault us , being full of pride , and nominating themselves Invincible ; but thou , O Lord , our strength , didst awake us out of sleep , and like a Giant refreshed with Wine , and smote our Enemies in the hinder parts , and didst put them all to Confusion . Grant , O Lord , that we may never want thankful hearts to praise thee , for this and all other thy Mercies , even to our lives end . Amen . A Thanksgiving for our great deliverance from the Powder Treason , and from Popery and Slavery , and Arbitrary Power . O MOST mighty God , whose All-seeing Eye of Providence didst discover to us that Train which Popish malice had laid to destroy the King , his Nobles and Commons , then assembled in Parliament ; they had contrived by their barbarous Invention , to have blown up the Bodies of that great and wise Councel , but thou , O God , didst defeat their Bloody Enterprise , whereof we rejoyce . WE likewise praise and extol thy great Name , for this second and never to be forgotten Deliverance ; O let after Ages , and the Children that are yet unborn , when they come to understand this thy wonderful Mercy , let it never slip from their memory . Thou , O Lord , didst raise up thy Servant , our Soveraign Lord , King William , who like Moses , stood in the Gap between us and Roman Slavery , which like a Torrent was pouring upon us ; O let us never forget thy double Mercy extended towards us this day , thou hast plucked us as a Firebrand out of the burning , and hast restored to us those good and wholsome Laws , and Liberties , which our Ancestors have enjoyed ; inspire our hearts that we may extol thy Name , O Lord , for these great Mercies and Deliverances , and let all the people with one voice say , Amen . A Thanksgiving for the happy success of Their Majesties Arms in reducing of Ireland , and for His Majesties safe return to England . O GOD , the great Preserver of the Universe , I offer up unto thee all Praise and Thanksgiving , for putting an end to those troubles and disorders which were in Their Majesties Kingdom of Ireland ; thou hast done great things for us , O Lord , whereof I rejoyce ; thy Servant , and our Dear and Dread Soveraign King William , did expose his Person to the danger of the Enemy , but thou didst protect him from their Malice , gavest Success to his Arms and Royal Undertaking , and didst cover his Head in the day of Battel , and at last , thou hast brought him safe home with Joy and Victory . Prosper , O Lord , I beseech thee , both Their Majesties with long Life and Happiness , and grant that all their Subjects may be furnished with Loyal and Obedient Hearts towards them , and Love and Charity one towards another ; give Peace in our time , O Lord , and put an end to all differences amongst us , for thy Sons sake , our only Lord and Saviour . Amen . A Prayer for Charity . GRANT , O Lord I beseech thee , that I may abound in Charity , yeilding up my self first to thy service , and then according to thy blessed will to the service and relief of my poor Brethren ; let me ever remember , that thou , O Lord , madest thy self poor , that I might be made rich ; and he that Soweth sparingly , shall also reap sparingly , but he that Soweth liberally , shall also reap liberally ; for thou lovest a cheerful giver : Make me to abound , O Lord , with thy Grace that I may be plentiful in every good word and work ; and never let me hide my Face from the poor and needy : Thou , O Lord givest seed to the Sower , and Bread to the Eater , encrease my wealth and augment the revenue of my Righteousness , whereby I may be enriched in all frankness of liberality . Amen . A Prayer to renounce the World and affect Spiritual things . O GOD the Father , who raised from the dead , our Lord Jesus Christ , who offered up himself a Sacrifice for the sins of the whole World ; to the end he might withdraw our affections from Temporal , and fix them upon that which is Eternal ; give us hearts to obey thy truth , and infuse into us thy Spirit , which may produce thy vertues in us : And because we are thy Children , send the Spirit of thy Son into our hearts whereby we may cry Abba Father , that ' being thy Children , we may be heirs through Christ , and walk according to the Spirit , not fulfilling the Lusts of the flesh , knowing that what a Man Soweth , that shall he reap , for he that Soweth to his flesh , shall of the flesh reap Corruption , but he that Soweth to the Spirit , shall of the Spirit reap life Everlasting . LET us glory in nothing ; save in the cross of our Lord Jesus Christ , by whom the world may be drucified unto us , and we unto the World ; that in him we may become new Creatures , not growing weary of well-doing , knowing that we shall reap in due season , if we faint not : Wherefore while we have time , let us do good to all Men , but especially unto the Houshold of Faith , and all they that shall walk according to this rule , peace be upon them , and upon the Israel of God. A Conclusive Prayer . O ALMIGHTY God , who hast promised to hear the Petitions of them that ask in thy Sons Name , I beseech thee mercifully to incline thing Ears unto me , who have now made my Prayers and Supplication unto thee , and grant that those things which I have faithfully asked according to thy Will , may be effectually obtained , to the relief of my Necessity , and to the setting forth of thy Glory , through Jesus Christ our Lord. Amen . The Blessing . THE Peace of God , which passeth all understanding , keep my heart and mind in the knowledge and love of God , and of his Son Jesus Christ our Lord ; and the blessing of God Almighty the Father , the Son , and the Holy Ghost , with the Virtue of Christs blessed Cross , Passion , Resurrection and Ascension , be with me now , at the hour of Death , and in the Day of Judgment . Amen . GRACES . A Grace before Meat . O GOD , who art the giver of every good and perfect Gift , sanctifie we beseech thee , these thy Creatures now prepared for us , ma●e them wholsome for our Bodies , and ou● Souls and Bodies serviceable unto thee for them , through Jesus Christ our Lord. Amen . Or this . MOST merciful Father , which openest thy hand , and fillest all things with Plenteousness , we pray thee sanctifie these thy good Creatures unto us , that we may eat to preserve life , and living serve thee our God , through thine only Son , our Saviour Jesus Christ. Amen . Or this . O LORD our God , by whose Providence it is that we live , move , and have our Being , send thy Blessing upon us and our Provision , and grant that whether we Eat , or Drink , or whatsoever we do else , we may do all to the Glory of thy Name , through Jesus Christ our Lord. Amen . After Meat . THE Lords most holy Name be now and ever blessed and praised for all his Mercies , and for his blessings at this time bestowed upon us . Lord , as thou hast fed our Bodies with corporal Food , so feed our Souls likewise with spiritual Food unto life Eternal . Save thine Universal Church , these Realms , the King , the Queen , and all the Royal Family , and grant us thy Grace , Mercy , and Peace , through Jesus Christ our Lord. Amen . Or this . THE God of all Grace and Goodness , who at this time hath fed and plenteously refreshed us , his most holy Name be blessed and praised , from this time forth , and for evermore . God save his Universal Church , &c. Or this . WE laud and praise thy Name , O Lord , for all thy blessings and favours , and for feeding us so plentifully at this time , desiring thee of thy Grace , that our thankfulness may not be in Word and in Tongue , but expressed by our careful study to glorifie thee our God , in all our Words and Works , through Jesus Christ our Lord. Save thy Universal Church , &c. THE END . THE TABLE . WHat Prayer is , and the parts of it pag. 1 , 2 , 3 , 4 , 5 Ejaculations at uprising p. 7 A Morning Prayer for a private Person ibid. When you depart Home p. 9 Ejaculations for the Evening p. 10 An Evening Prayer for a private Person p. 11 Ejaculations on several Occasions . When you awake in the Night . p. 13 When the Clock strikes ibid. When you intend any Business or Iourney . ibid. When thou art Persecuted p. 12 Upon some sudden fear ibid. Upon any disorderly thoughts ibid. Upon any occasions of sadness ibid. Upon any diffidence ibid. When thou performest any good Work p. 15 When thou art provoked to Anger ibid. For thine Enemies ibid. Upon any Deliverance , or Mercy received ibid. Upon any Loss or Adversity p. 16 When you hear the Bell Toll for one Departed ibid. Upon thought of thy Sins ibid. When thou art weary of the Cares and Vanities of this World. ibid. Meditations for Sunday p. 17 A Prayer for Sunday Morning p. 18 Sunday Noon p. 20 Sunday Night p. 21 Mondays Meditations p. 23 A Prayer for Monday Morning p. 25 A Prayer for Monday Night p. 27 Tuesdays Meditations p. 28 A Prayer for Tuesday Morning p. 30 A Prayer for Tuesday Night p. 31 Wednesdays Meditations p. 33 A Prayer for Wednesday Morning p. 34 A Prayer for Wednesday Night p. 36 Thursdays Meditations p. 37 A Prayer for Thursday Morning p. 39 A Prayer for Thursday Night p. 40 Fridays Meditations p. 42 A Prayer for Friday Morning p. 44 A Prayer for Friday Night p. 45 Saturdays Meditations p. 47 A Prayer for Saturday Morning p. 48 A Prayer for Saturday Night p. 50 Meditations on the Lords Supper p. 51 A Prayer before the Communion p. 53 An Ejaculation before receiving the Bread p. 54 An Ejaculation before receiving the Cup p. 55 A Prayer after the Communion ibid. A Prayer before hearing the Word p. 57 A Prayer after hearing the Word p. 58 A Prayer for necessary Blessings of this life p. 59 A Thanksgiving for Gods Benefits p. 60 A Prayer for Wisdom p. 61 A Prayer for Defence against our Enemies p. 63 A Morning Prayer for a Family p. 64 A Collect for the Day p. 68 An Evening Prayer for a Family ibid. A Collect for the Night . p. 72 Prayers for several Persons . The Husbands Prayer p. 73 The Wives Prayer p. 75 The Childs Prayer p. 76 The Widows Prayer p. 77 The Orphans Prayer p. 78 A Prayer for a Young Man or Maid p. 79 The Servants Prayer p. 80 A Prayer for the Fruits of the Earth p. 81 A Prayer for seasonable Weather p. 82 A Thanksgiving after a good Harvest p. 83 A Prayer for a Woman with Child p. 84 A Prayer for a Woman near the time of her Travail p. 85 The Midwives Prayer before Deliverance p. 86 A Thanksgiving after Deliverance p. 88 A Prayer for one near any Temptation p. 89 A Prayer for one Afflicted in Mind p. 92 A Prayer to be used in behalf of one troubled in Mind p. 95 Meditations for the Sick p. 97 A Prayer to be used by a Sick Person p. 100 A Prayer to be said by the Friends of the Sick p. 103 Another Prayer to be used by those that are about the Sick p. 106 A Prayer to recommend the Soul to God when it is departing p. 108 A Prayer for a Soul departing p. 109 An Act of Resignation when a Friend is deceas'd p. 109 A Meditation after Recovery from Sickness p. 111 A Thanksgiving after Recovery from Sickness p. 113 A Prayer before a Iourney p. 114 A Thanksgiving after a Iourney p. 116 A Prayer before a Voyage p. 117 A Thanksgiving after a Voyage ibid. A Prayer in a Storm p. 120 A Thanksgiving after a Storm p. 122 A Prayer in time of Thunder and Lightning p. 123 The Mariners Prayer p. 125 The Soldiers Prayer p. 126 The Magistrates Prayer p. 128 A Prayer of a Debtor in Prison p. 129 A Prayer of a Malefactor in Prison p. 131 A Submission to the Sentence of Death p. 132 A Preparation for Death p. 134 A Prayer for pardon of Sin p. 135 Additional Devotions . A Prayer for Christmass . Day p. 141 For New-years Day p. 142 For Twelfth-Day ibid. For Ash-Wednesday p. 143 On Good-Friday p. 144 On Easter-Day p. 145 Upon Ascension-Day p. 146 On Whitsunday p. 147 Upon Trinity-Sunday p. 148 Upon any Apostles Day p. 149 For the Church p. 150 A Prayer for the King and Queen ibid. For the Royal Family p. 151 For the Clergy ibid. For the High Court of Parliament p. 152 For the Navy and Army p. 153 For Gods people in General p. 154 A Thanksgiving for our Deliverance from the Spanish Invasion p. 155 For our great Deliverance from the Powder Treason , and from Popery , Slavery , and Arbitrary Power ibid. For the haypy success of Their Majesties Arms in reducing of Ireland , and for His Majesties safe return to England p. 157 A Prayer for Charity p. 158 To renounce the World , and to affect Spiritual things p. 159 A Conclusive Prayer p. 160 The Blessing p. 161 Graces before Meat p. 161-2 Graces after Meat p. 163-4 FINIS . 
A36935	----	Two prayers one for the safety of His Majesties person : the other for the preservation of this university and city of Oxford : to be used in all churches and chappells. Duppa, Brian, 1588-1662. This text is an enriched version of the TCP digital transcription A36935 of text R24307 in the English Short Title Catalog (Wing D2667). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 4 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A36935 Wing D2667 ESTC R24307 08119133 ocm 08119133 40893 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36935) Transcribed from: (Early English Books Online ; image set 40893) Images scanned from microfilm: (Early English books, 1641-1700 ; 1228:10) Two prayers one for the safety of His Majesties person : the other for the preservation of this university and city of Oxford : to be used in all churches and chappells. Duppa, Brian, 1588-1662. 6 p. Printed by Leonard Lichfield, Printer to the University, Oxford : 1644. Attributed by Wing to Brian Duppa. Reproduction of original in the Bodleian Library. eng Prayers. A36935 R24307 (Wing D2667). civilwar no Two prayers; one for the safety of His Majesties person; the other for the preservation of this university and city of Oxford. To be used in Duppa, Brian 1644 802 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2003-03 TCP Assigned for keying and markup 2003-04 SPi Global Keyed and coded from ProQuest page images 2003-05 Mona Logarbo Sampled and proofread 2003-05 Mona Logarbo Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion TWO PRAYERS ; ONE For the safety of His MAJESTIES Person ; THE OTHER For the Preservation of this University and City of OXFORD . To be used in all Churches and Chappells . OXFORD , Printed by LEONARD LICHFIELD , Printer to the Vniversity . M.DC.XLIV . A PRAYER FOR THE KING . O Lord God , infinite in Power , by whom the Thrones of Kings are established , and their Persons made Sacred ; Take , we beseech thee , into thy immediate and Divine protection thine annointed servant the King , that no Sacrilegious prophane hand may come neere to touch him : In all his wayes let thy Spirit guide him , and thy holy Angells pitch their Tents about Him ; Comfort him in his troubles , defend him in his dangers , support him in his Cause , blesse him in the happy Delivery of his QUEENE , in the safety of the PRINCE , in the confusion of all those that rise up against him ; shew some token on him for good , even now , O God , when the Sonnes of Violence are in the highest of their Pride , when they have joyned Nation to Nation , Covenant to Covenant , and Army to Army to pull down Him whom thou hast exalted , and to roote out that Religion which thine own right hand hath planted . Defeat their Purposes , O thou preserver of men , and let not their mischeivous imaginations any longer prosper ; but blast all their Counsells , wither away their Armies like grasse scorched by the Sunne , bow downe , at last , their stiffe necks , and obdurate hearts to a desire of that Peace which hath so long been an abomination to them ; That this miserable Nation may no further pursue their own Ruine , and take pleasure in shedding their owne blood ; but being by so many bitter punishments made sensible of thy Anger for this unnaturall Division , may at last be reduced within their first obedience , to the Glory of thy Name , the vindication of our defamed Religion , the Ioy of our afflicted King , and the happinesse of this yet bleeding Kingdom . And confirme all this to us , O Lord , by the merits , and through the mediation of thine owne deare Sonne Jesus Christ our Lord . Amen . A Prayer for the Preservation of this Vniversity and City . O Almighty God , who art the onely sure Refuge and strong Tower of defence to all them that put their trust in thee , receive our humble Petition ; Save this City , This Nursery of thy Church , and thy afflicted People , from the hand of their Enemies . We know that unlesse thou keep the City , the Watchman watcheth but in vaine ; unlesse thou defend us , our Foundations , which are laid in dust , cannot stand firme . We acknowledge our owne weaknesse , and that which makes us weaker , our sinfull demerit ; But thou art both the Lord of Hosts and Prince of Peace , able to destroy the strongest Army with an Army of most despicable Creatures , with things of nothing , with sudden weaknesse and follies , with a Rumour or Imagination . Thou canst bring us to the brink of destruction , and call us back againe ; Look downe therefore , most mercifull Lord , upon this Place , and according to thy wonted goodnesse resist the Proud , and give grace to the humble that runne to the shadow of thy wings for succour : Thou that stillest the raging of the Sea and the madnesse of the People , say to the one as to the other , hither shall thy proud waves come and no further . Suffer not the purpose of our Oppressors to stand , nor their Counsells to prosper , nor their Force to prevaile ; But set thy hook into their nostrills , to turne them back , or confound them , according to thy good pleasure and secret wisedome by which thou disposest all Events beyond the meanes and reach of man ; But arme thy lowly servants with Faith and Patience , raise our Spirits , guide our Consultations , strengthen our Hands , help our wants , blesse our endeavours with successe ; That we being delivered like them that dreame , may praise thee as men awaked out of dust ; and having seen and escaped thy Rod , may serve thee ever hereafter with true obedience , through Jesus Christ our Lord and Saviour . Amen . FINIS . 
A33979	----	A supplement to a little book entituled, A reasonable account why some pious nonconforming ministers cannot judg it lawful for them to perform their ministerial acts in publick solemn prayer, ordinarily, by the prescribed forms of others : wherein is examined whatsoever Mr. Falconer in his book called, Libertas ecclesiastica, and Mr. Pelling in a book called, The good old way, have said to prove the ancient use of forms of prayers by ministers : and it is proved, that neither of the two aforementioned authors have said anything that proveth the general use, or imposition of such forms of prayer in any considerable part of the church, till Pope Gregories time, which was six hundred years after Christ, nor in any church since the reformation, except that of England, and (which is uncertain) some in Saxony. Collinges, John, 1623-1690. 1680 Approx. 176 KB of XML-encoded text transcribed from 60 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A33979 Wing C5343 ESTC R18940 12396453 ocm 12396453 61196 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33979) Transcribed from: (Early English Books Online ; image set 61196) Images scanned from microfilm: (Early English books, 1641-1700 ; 935:7) A supplement to a little book entituled, A reasonable account why some pious nonconforming ministers cannot judg it lawful for them to perform their ministerial acts in publick solemn prayer, ordinarily, by the prescribed forms of others : wherein is examined whatsoever Mr. Falconer in his book called, Libertas ecclesiastica, and Mr. Pelling in a book called, The good old way, have said to prove the ancient use of forms of prayers by ministers : and it is proved, that neither of the two aforementioned authors have said anything that proveth the general use, or imposition of such forms of prayer in any considerable part of the church, till Pope Gregories time, which was six hundred years after Christ, nor in any church since the reformation, except that of England, and (which is uncertain) some in Saxony. Collinges, John, 1623-1690. Falkner, William, d. 1682. Libertas ecclesiastica. Pelling, Edward, d. 1718. Good old way. [14], 104 p. [s.n.], London : 1680. Reproduction of original in Union Theological Seminary Library, New York. Attributed to John Collinges. cf. NUC pre-1956. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Controversial literature -- Early works to 1800. 2006-11 TCP Assigned for keying and markup 2006-11 Apex CoVantage Keyed and coded from ProQuest page images 2007-03 Elspeth Healey Sampled and proofread 2007-03 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A Supplement TO A LITTLE BOOK , ENTITULED , A Reasonable account why some pious Non-conforming Ministers cannot judg it lawful for them to perform their Ministerial Acts in publick solemn prayer , ordinarily , by the prescribed Forms of others . Wherein is examined whatsoever Mr. Falconer in his Book called , Libertas Ecclesiastica , and Mr. Pelling in a Book called , The Good old way , have said to prove the ancient use of Forms of Prayers by Ministers . And it is proved , That neither of the two aforementioned Authors have said any thing that proveth the general use , or imposition of such Forms of Prayer in any considerable part of the Church , till Pope Gregories time , which was six hundred years after Christ ; nor in any Church since the Reformation , except that of England , and ( which is uncertain ) some in Saxony . Multa videntur , & dicuntur quae non sunt . LONDON : Printed in the Year , 1680. COURTEOUS READER , ALthough where the question is about the lawfulness or unlawness of any action , the pleading of Antiquity be a great impertinency ; and if the Plea be true , it can rise no higher than a presumptive argument ; and be so far from a demonstration , that it is not a good Topick ( for there is no prescribing to error ) . So that nothing can incline the scale of Conscience , in which every one is obliged to weigh every Proposition relating to his practice , but his apprehension of the revealed will of God , either from the letter , or reason of Holy Writ ; yet because every one is not thus spiritually instructed , and it makes a great noise to hear men talking , That the Church in all ages , all the Fathers judged otherwise than these men ; and if it were true in any case , it ought highly to oblige all Dissenters again and again to examine those arguments upon which they have founded their particular practical judgment . I ( who know the world too well to believe all that I read in mens Books ) have thought it reasonable to examine what Mr. Falconer , and one Mr. Pelling , have said to prove the pretended antiquity of forms of prayer as generally used , or required to be used by Ministers in their publick Ministrations as to Prayer . I the rather did it , because truly Mr. Falconer hath said as much as hath been said on that argument , or as that Cause will bear . The Reader will find Mr. Pelling hath added little but words . I must profess to my Reader , there appears to me no shadow or pretence of proof of the matter in question , till Pope Gregory and Boniface's time , more than 600 years after Christ ; nor do I believe any can be made to satisfie any inquisitive man. I leave it to thee to judg , whether I have not given a reasonable answer to any thing brought by these two , and shewed that they have made no proof that can satisfie the conscience of any man of any reasonable understanding , and thinks the thing is unlawful ; if indeed it were a thing granted indifferent , these little flourishes might do something ; but the conscience of a good man judging a thing unlawful , from grounds of Scripture and Reason , cannot be dispossessed of that judgment by any thing but by Scripture and Reason : and though the general judgment of the Church might stumble him , if his opinion were contrary ; yet that general judgment must be proved , not meerly talkt of , and plainly proved too , before it can have any operation at all . Now whether either of these Authors have done this , I leave thee to judg . The one of them is very confident , and can speak nothing of this nature , in a lower stile than with questionless , doubtless , without all doubt . The other , though much more modest , yet possibly hath some freer and smarter expressions in his Pages on this Argument than in any other part of his Book . But my humour is always to suspect a soft place in that part of any Book , where I meet with most confidence or passion . Reason is so beautiful and noble a thing , that it needeth not the service of passion , or paint of confidence . It commends it self to the next rational soul it meets with , without any such black patch , or foot-boy at its heels . I will freely tell thee my opinion about forms of Prayer in publick Ministrations , not imposing upon thee with any such thing , as questionless , and without doubt . I do believe that forms of Prayer are very ancient ; that is , that there were by some good and pious men forms of Prayer made , both for their own publick use , and for the private instruction of others , and teaching them to pray without forms . I do think that our Saviour Christ made the Lords-Prayer for the temporary use of his Disciples , not so as to oblige them to use no other , or to use that Sillabically , but to pray for those things either in those words , or other words , and that they might for a time use that very form particularly until his Resurrection and Ascension , after which I believe they were obliged to a more particular mention of his sacred name . I believe that forms of Prayer were much more in use before the pouring out of Gods Spirit in the days of Pentecost , than after ; for although the effects of that effusion of the Spirit were some of them peculiar to the Apostles ( such as speaking with Tongues , Miracles , Healing , &c. ) yet from that day to this I believe from Zach. 12. 10. there hath been a more full effusion of the spirit of grace and supplication upon all , both Ministers and people , than ever was before generally . Notwithstanding which , in regard that until men come to believe , and be Christians indeed , they have not the Spirit of God , and even then the Spirit of God works in them by the use of means , I do believe there were many forms of Prayer made by good men , teaching beginners in Christianity how to pray , and what to pray for . I am not difficult to believe that many both Ministers and people in those days might make use of such forms till their exercise in Scripture , and in the ways of God , rendred them as to them needless , and turned what were before helpers , into hinderances of Devotion . But I believe it cannot be proved that for more than 400 years after Christ , any one Church commanded her Ministers generally to use such , and no other , in any ▪ part of their publick ministration ; though possibly some particular men that had not the gift of Prayer , or at least feared themselves , or suspected they had it not , might use some forms made before by themselves or some others . Pope Gregory the Great ( who is commonly call'd the worst of all that went before him , though the best of all the Popes that followed him ) I believe was the first that commanded the general use of forms of Prayer by Ministers in their publick Ministrations . Platina saith thus of him , What should I speak more of this most holy man ? for all the ordering of the Ecclesiastical Office , especially the old one , was by him invented and approved . Haec in Canonem redegit , saith Platina . There were some free forms up and down , and some particular orders in some Churches ( none forced ; ) but he brought them into a Canon . Platina ( who was a later Popes Secretary ) saith , he came not to be Pope before 619. Yet it plainly appears by Pope Gregories answer to Augustine the Monks questions which he sent to him out of England , that he did not tye all to the use of his Missal . It pleaseth me ( saith he ) that you sollicitously make choice of what you find in the Church of Rome , or France , or any other Church , which may best please God , and infuse it into the English Church , which is yet young in the faith , particularly instructing it in things which you can gather out of many Churches ; for things are not to be loved for places , but places are to be loved for good things . I therefore out of several Churches pick out what things are pious , religious and right , and do you accustom your English mens minds to these things collected in a bundle . Some years after , by succeeding Popes it was enforced ; and by Charles the Great , about 800 , if we may believe Durandus . The Popes were then at such an heighth , as they could not expect that they and their Bishops should be quiet , if they had a Clergy consisting of men of parts and piety ; they therefore suffered any ignorant sottish persons to fill the Ministry , who ( so they might be gratified in their lusts and laziness ) would fawn upon the Pope and the Bishops of those times , and humour their superstition , pride , and luxury , and grandeur , provided they would humour them in sparing their lusts , and their pains ; the latter of which was eminently done by enjoining all Ministers to use the same Missal , and laying all Religion in the use of it , and making Preaching a rare and almost useless thing , or a Lecturing out of Aquinas and Scotus , and the Legend , and this was the whole trade till the Reformation 1516. Nor can I think this would have so generally been swallowed by people , but for another unhappy accident . About this time Latin was the common language of Italy , France , and Spain , and in that language their Divine service was ; but the Goths and Vandals ; and other Barbarians , over-ran these Countrys , and possessed them for many years , which corrupted the Latin tongue , so that it was understood no where ordinarily , though the Italian , French and Spanish languages are manifest Dialects of it ; but still the Mass-book was not altered . Thus came in the Latin service , used in Popery till the Reformation , understood by very few of them that heard it . So the Papists worshipped they knew not how ; and being ignorant , were very tame . The Reformation began in Germany 1517 ; in England not to speak on , till Edward the Sixths time , 1547 ; and had a present interruption of five years , after it had been on foot seven years ; then began something more to purpose with Queen Elizabeth 1558 ; in France at Geneva it was sooner 1535. It is true , our first Reformers both in King Edw. 6. and in Q. Eliz. time , thought fit to compose a Liturgy , or rather to reform what was used in Popery , leaving out the idolatrous and highly superstitious part of the Mass-book . Yea , they thought fit to command the universal use of it , under penalties , which may charitably be interpreted , to prevent a Popish Clergy , or a Clergy newly reform'd from Popery , using their old Mumpsimus . Nor indeed in that face of things was it reasonable to expect that any number of Ministers should be able to pray as they ought in publick ; and if they were not , they might for a time lawfully use forms . Yet whoso will read the Book called , The troubles at Francfort , will find that even then all godly Ministers and people did not judg it lawful ; which much more appeared in the succeeding years of the Reigns of Queen Elizabeth , King James , and King Ch. I. In the mean time it must be agreed , many both learned , godly , and worthy Ministers did thus perform their Ministerial acts in solemn publick prayer , and so do many now , which speaks them to judg it lawful . The Ministers in Scotland , the Nonconformists in England , all those in New-England judg otherwise ; and we believe many hundreds that conform in England , think it just lawful , not eligible ; only a thing may be submitted to , rather than lay down their Ministry . If this be not as to matter of practise , the true state of the case as to Forms of Prayer to be universally enjoined or used , I must confess I do not understand it , and should gladly learn of those that are wiser . But let us now enquire what is said by Mr. Falconer , or Mr. Pelling . THE Summary OF THE SUPPLEMENT TO The Reasonable Account . SEction 1. The reason of the Supplement . What Mr. Falconer saith , little concerneth the Nonconformists in the terms he hath expressed it . Sect. 2. There may be a double sense of Mr. Falconer's assertion of God and Christ appointing forms of Prayer ; in the first they are true , and granted by Nonconformists ; in the second , they are false , and denied by them . Sect. 3. God may make things necessary by his command , which without it are unlawful . Sect. 4. The only medium to prove that forms of Prayer made by men are lawful to be used by all Ministers , propounded , but not proved . Sect. 5. An examination of what Mr. Falconer hath said to prove , that God and Christ appointed forms of Prayer to be used without variation in Devotion . What he saith of the Lords-Prayer examined . His reasons answered why he thinks our Saviour gave it as a form . They conclude not . Two great presumptions to the contrary . The thing admitted , nothing proved by it . His instances from the Old Testament examined . Five Reasons making it probable , that those instances were never intended by God as Syllabical forms to be used without variation . The practice of the Jews in or after Christs time invaluable . Sect 6. An examination of Mr. Falconer's answers to the Nonconformists proof from Justine Martyr , and Tertullian , that in the first 300 years after Christ , there were no such Liturgies used by Ministers . A further proof added from Socrates Scholasticus , extending to more than 400 years after Christ. An answer to Mr. Falconer's pretended proof from Justine Martyr , Ignatius , Origen , Cyprian ; nothing is proved from them as to the first 300 years . Sect. 7. His proof from Constantine's making prayers for his Army , makes against him signifying that then there was no publick Liturgies . Constantine did nothing but what Nonconformists will allow and practice . Sect. 8. Nonconformists do not grant that forms of Prayer have been of general use by all Ministers , or imposed upon all , by any Church since the year 1300. Neither the Canon of the Council of Laodicea , nor that of Carthage proves it , nor that of the Council at Mela 402 , more than as to Ministers of that Province upon a special cause . Sect. 9. It is doubtful whether there was such a third Council at Carthage ; Justellus saith , if there were , they made but 21 Canons ; the Canon quoted is 23 , foisted in , being made after . The Canon it self proves there was then no Liturgy of ordinary use in the Church , variously and fully . Sect. 10. The Council of Milevis above 400 years after Christ ; that Province was over-run with Pelagians ; the eight first Canons transcribed , all against Pelagianism ; those the ground of the Canon ; yet that Canon proves nothing , but that if a Minister made prayers for himself , they must be brought to a Council ; and there approved before he used them . Sect. 11. Yet this proved a sad president . Sect. 12. An examination of what Mr. Falconer saith of the Liturgies father'd upon St. James , St ▪ Mark , and St. Peter . 4. Observations upon what he saith . An account of what my Lord of Morney hath fully said to prove them all supposititious . Sect. 13. What Mr. Falconer saith of the Liturgies ascribed to Ambrose , Basil , Chrysostome , is examined . They are abundantly proved spurious . 'T is in vain to say they have undergone alterations , but yet they were made by them . If made by them for their own use , not for others ; if voluntarily used by some others , it is nothing to the purpose . A presumption against their being known in the Church all the time of the Milevitan Council . Sect. 14. It was 300 years after this , before any Church imposed Liturgies , proved from Durandus . It was the year 600 ; then Gregory required the use of his ; and in the year 800 , when Pope Adrian got Charles the Great by an Edict to enforce the use of it . A pleasant story after this , about it . Sect. 15. A further strong presumption , that no further proof can be produced from the proceedings of the Commissioners about the Liturgy 1662. The story of it . Sect. 16. Mr. Falconer concluded from the premises to have spoken at too high a rate . A short account of the state of the Church from 500 and 600 years after Christ , to 1500. The state of the Church such for a 1000 of those years , as all Protestants judg : many things unlawful , in that time , believed and used . The purer Church from 600 to 1500 , only in some corners in France , the Principality of Piedmont , some parts of Bohemia : no Records of Liturgies imposed or used there . Sect. 17. No forms of Prayer but the Lords-Prayer generally used or imposed ( except in the Saxon Churches ) since the Reformation , but in England ; not in Switzerland , France , Scotland . The short History of the English Reformation . The opposition from the first , to forms imposed for general use . The woful extremes run into on both sides . Sect. 18. A Conclusion , challenging any to shew that Nonconformists in this thing differ from the judgment of Divines in the purer or lately Reformed Churches . Sect. 19. A Postscript concerning the judgment of the Reformed Church in Holland . Section I. ALthough the former part of our Discourse , giving Arguments which appear very probable to us , and from whence we have formed a practical judgment , That it is contrary to the will of God , that Ministers of the Gospel to whom God hath given the gift of Prayer , or ( if that phrase offendeth ) an ability to express their and their peoples causes to God in prayer , should perform ordinarily their Ministerial acts in prayer by the prescribed Forms of other men ; an argument against us from example and humane authority can be of little value : Yet in regard some of our brethren take advantage from hence invidiously to represent us as dissenters from the Church for 1300 years , nay from Christs time ; and there are too many that believe all some men have the confidence to say ; and considering the reverend Author of Libertas Ecclesiastica , tell us , Pag. 111 , 112. That it must be a rash sentence to condemn Forms of Prayer as evil and sinful , which were embraced by the ancient Church whiles it retained its soundness , and before the corruptions and distempers of the Church of Rome took place , and by the Protestant Churches since their recovery therefrom . And in the determining of what is expedient or inexpedient , he had need have strong foundations to erect his high confidence , who will oppose his own judgment , with some very few persons besides , against the concurrent judgment and practice of the Church of Christ in so many several ages , and Nations , and against the determination of God himself under the Old Testament , and our blessed Saviour under the New. Lest some less judicious person meetingwith this , should think us strange persons , I have thought it reasonable to review the premises of that Section upon which this conclusion is raised . I shall only desire the Reader to consider , that little of this doth concern the Dissenters , who are perfectly of the mind expressed in our former sheets . 1. For they do not condemn Forms of Prayer as evil and unlawful , they do believe them good in their kind and use ; they believe them good to be used for the instruction of people , and to help them in the acquisition of the gift ; and possibly they do think that John might thus teach his disciples to pray , giving them Forms , from which they might learn the sum of what they were to ask of God ; and many of them will yield , that the Lords-prayer was by Christ given to his Disciples for the same purpose , not to be used by them all their lives time in so many words , but as a Summary of what things they should ask of God , in what words they pleased . 2. For Devotion : the Nonconformists will grant that men and women , ( yea such as the Church ( for want of better ) may be forced to use in the Ministry ) may pray by the prescribed Forms of others . They indeed do not think this to be that prayer which God requires of his Ministers ; but they think thus the Minister and people too may pray mentally ; and those who join with another person ministring in prayer , never do more . § . 2. For what this Author saith , — Which were embraced by the ancient Church , whiles it retained its soundness , and before the corruptions and distempers of the Church of Rome took place , and by the Protestant Church since its recovery there-from . — We will by and by examine how far that is true , and upon what grounds he speaks it . But what doth he mean by the Determination of God himself under the Old Testament , and our blessed Saviour in the New ? If it be any thing to the purpose , it is not easie to understand . Doth he mean that either God under the Old Testament , or our blessed Saviour under the New , hath determined , that it is lawful for some particular men , be they Archbishops , or Bishops , or any other , to compose Forms of Prayer to be used by all Ministers in the Church , and that it is lawful for them to use them , and to perform their Ministerial acts in prayer by the use of them ? so one would think the words sound ; but he hath not spoken a word to prove this . This indeed would determine the business . Or doth he mean that God by prescribing some Forms himself , or inspiring some Prophets and holy men to do it ; or that Christ by prescribing a Form of prayer to be used by his Disciples , hath determined , That Forms of prayer are not like forms of blasphemy , which God himself cannot make lawful , being in their own nature evil ; but such things as his command may make lawful or necessary . This none ever denied : The question is , Whether they be not such things as with reference to some men in some circumstances , nothing but the command of God can make lawful ? For the same things may be sinful as to some men , which may be lawful , yea and necessary to others . It is lawful , yea necessary , for those who cannot otherwise avoid burning with lust , to marry ; it may be sinful for others who are Eunuchs by nature ; and lawful for some to make themselves Eunuchs for the Kingdom of heavens sake ; expedient for others for the present necessity ( as the Apostle speaks . ) The having , or not having the gift of continence makes the difference ; as in the present case the having , or not having the gift of prayer doth . § . 3. God or Christs immediate command may make things of this nature necessary , which have no essential and inseparable evil in them ; so that whatever is said of Gods prescribing Forms of prayer sometimes , and Christs prescribing a Form , signifies just nothing ; nor can possibly amount to more than this : Therefore Forms of prayer are not in their own nature considered abstractly from Gods will revealed in his word , sinful . Or , therefore God may , or Christ may command us Forms of prayer now to be used in our Ministry ; or may commissionate others to do it . Now all this will be granted . Only the question is , Where it doth appear that God hath commission'd any thus ? what direction is there in any leaf of Scripture for Bishops or Churches , or any persons , to compose Forms of prayer to be ordinarily used by all Ministers ? § . 4. I have been amazed , that those who are so zealous in this point , have not seen that the Reverend Bishop of Norwich hath fixed upon the only medium in nature to prove this assertion , in his Rationale on the Common-Prayer , pag. 8 , 9 , 10. viz. That God hath commissionated some to prescribe a form of the publick Worship . Upon which Hypothesis , what he there saith is indisputably true : That the publick Worship of God prescribed by those to whom he hath given commission , is the only true and right publick Worship ; and all other Forms and methods offered up instead of that , though never so exactly drawn , are strange worship , because not commanded . The Nonconformists most freely agree , that whatsoever Worship is not commanded by God , or whatsoever Worship is offered up to God instead of that which he hath commanded , is strange Worship . Now for any Forms of prayer used in any Church ( setting aside the Scriptural Forms which may make part of them ) neither God , nor Christ , nor any Prophets , or Apostles , by authority from God , have commanded them . So then the sense of this Reverend Prelate must be , That God hath commissioned the Bishops , Pastors , or chief Ministers of the Church , to prescribe Forms of Worship , publick Worship , and universally to impose them . Admitting this , we agree , all other praying is abomination . God hath commanded another way of praying , by commissionating chief Pastors in his name and stead to draw up the only Forms in which Ministers in publick may speak to him in prayer . This is the Proposition which our Brethren should spend their pains to prove ; and as I said before , I think to be the only Medium on their side ; if we could apprehend this to be true , or it could be so evinced to us , we should never speak a word more about conceived prayer , or praying by our own gifts . We should all strike sail to a command of God made out to us . If God or Christ hath commanded us the constant use of any form or forms in his Word , if his Prophets or Apostles have enjoined us any such , we also agree our selves bound to use them . But we are not patient of these trifling arguments : If the use of Forms of prayer , prescribed by God himself , or by Christ , or by the Prophets and Apostles , either for a time to be used , or to be perpetually used , be lawful for all ; then the use of Forms of prayer , neither made by God , nor by Christ , nor by his Prophets or Apostles , is also lawful . 2. If Forms of prayer be lawful , then they are lawful for all under all circumstances . 3. If they be good for instruction , and may be so lawfully used , then they may be used in Devotion , &c. 4. If they may be lawfully used even in devotion by some , or under some circumstances , then they may be lawfully imposed on all under any circumstances . § . 5. But yet though if it were true , that God by himself immediately , or Christ , or the Apostles , or Prophets , did prescribe the people of God in the Old Testament some particular forms , from which they must not vary , nothing could be concluded in our case ; yet for diversion-sake let us examine how well our Reverend Bishop hath proved this : He beginneth pag. 99. with Christs prescription of the Lords prayer ; from whence he saith , Isiodor . Hispalensis , thinketh the Church took its pattern for Liturgies . Isiodorus Hispal . lived more than 600 years after Christ , about the time Liturgies began to be in common use , and 200 years before they were any thing generally imposed . But the business is not what the Church in his time did , but upon what ground . Admit the Lords-prayer was directed by Christ as a Form of prayer ; By what authority did the Church after the effusion of the Spirit , do what Christ did ? By the same authority as I presume they made seven Sacraments , because Christ made two . But our Reverend Brother thinks it wonderful manifest , that the Lords-prayer was delivered as a form . 1. Because of the Text , Luk. 11. 2. When you pray , say . 2. Because of the ground of the Disciples request , Teach us to pray , to which this is an answer . 3. From the manner of the composure . 4. From the ancient Churches acknowledging and using it as a form ; for which he quoteth Cyprian , Tertullian , and Gregory . Our Reverend Brother knows that many great Divines have doubted it , and do doubt it , some thinking it only a direction for the matter , others for the true method of Prayer . Nor doth any thing our Brother saith conclude in the cause ; he knows that Mat. 6 9. it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pray on this manner ; and whereas he saith that it ia so in the Seventy , Numb . 6. 23. On this manner bless you ; yet those words have been taken for a constant invariable form of blessing , and was used so by Luther , and at Geneva . Who have taken them so I cannot tell , but I am sure it cannot be proved that the Priests never varied from that form ; and I do know one or two great Divines that have thought the Priests only tyed to the sense , not to those Numerical words or syllables . Luther and Calvin's use proveth it not , I hope ; but yet we think we may lawfully use any form of Gods prescription : the question is , Whether we may use no other ; nor that , with the least variation . Our Brother's second argument is yet weaker , The Disciples said , Lord teach us to pray as John taught his Disciples . What then ? was it not an apposite answer for him to tell them , That now they must call God Father , and pray that his Name might be sanctified , his Kingdom come , his will be done , &c. unless he set them a form of words to which they might not add , nor diminish ? The Disciples did not say , Lord tell us what words , and no other , we must use in prayer . But thirdly , ( saith our Brother ) our Saviour gives in the phrase of prayer ; but doth this conclude ? so do we sometimes give our Children forms which we desire not they should use as forms , but directions to speak to the like purpose . For Cyprian , Tertullian and Gregory , who lived 300 , 400 , 800 years after Christ , they were not like to know Christs intention in this , more than we ; and for their use of it as a form , We do not think it unlawful to use those intire words and phrases as a part of our prayers , nor indeed any other Scriptural forms of words that are proper . But on the other side , are they not two great presumptions that our Saviour never intended it as a form , 1. That we never read in Scripture that it was so used afterward . 2. That the name of Christ , in whose name ( Joh. 16. ) we are commanded to pray , is not in it ( unless by implication ) as it hath been in all prayers of the Church since the Ascension of Christ ; the prayers concluding for the sake of our Lord Jesus Christ ? To compremise this business , I believe it was as a form given to the Disciples , being then but children , and not perfectly instructed to the Kingdom of God ; and they might or might not use it as a form , until they should be more fully instructed and inabled , but not with any obligation upon them , or the Church after them , necessarily to use those numerical words in that order ; nay , that after Christs Resurrection it was their duty to add something more to their prayers , asking plainly and expresly in the name of Jesus Christ : For he tells them , Joh. 16. 24. Hitherto you have asked nothing in my name ; how could that be true , if they had used the Lords-prayer till then , and the petitions there had been so put up in the name of Christ , as appears to have been his will now ? vers . 23. Our Brothers next instance is pag. 103 , 104 , 105. from the example of the Jewish Church ; here he tells us , That the Jews did use prayers with their sacrifices ; and had their hours of prayer . These things he proveth well from Lev. 1. 10. Act. 3. 1. and that Aaron was to confess the sins of the people over the live-goat , Lev. 16. 21. What is all this to the purpose ? none doubts but that Priests and people prayed under the Old Testament as well as the New. But the question is , Whether by stated forms or no ? 2. He tells us there are evidences in Scripture of such forms , 2 Chron. 29. 30. The King commanded the people to praise God with the words of David and Asaph ; That is , with such and such portions of holy writ ; do not all men grant that some parts of holy Writ may be sung in publick Worship ? The Nonconformists will allow no other ; he instanceth in Joel 2. 17. Hos . 14. 2. Deut. 21. 8. Deut. 26. 3 , 4 , 5 , 13 , 14. It is true , in all these Texts there are some short , very short forms of prayer ( as they lye before us they are so . ) But 1. can our Reverend Brother think so short phrases or sentences as some of them are , were ever used as the only solemn prayer used at that time ? 2. Is there any Record that they were ever syllabically used ? 3. Is it said , you shall use these words and no other ? 4. Is it not ordinary for us in our Sermons , directing people only to what sense to pray , in our Sermons to say , Go to God and say , &c. and then give them a short prayer , which we never intend they should use as a form . 5. Is it not reasonable to think this was all intended in these passages , when we consider the length and solemnity of the Prayers recorded in Scripture of Solomon , Ezra , Daniel , Hezekiah , Jehoshaphat ? For the practice of the Jews in later days , I shall only say this : 1. That he knows how little credit is to be given to any testimony of the Rabbins , and what time the earliest writings of theirs appear'd . 2. How ill their practice can be pleaded , who our Saviour saith worshipped God vainly , teaching for Doctrines the Traditions of men . 3. That I observe , Luk. 4. 16. that when our Saviour at Nazareth went into the Synagogue , the Clerk did not bring him any Common-prayer-book , but the book of the Prophet Isaias , which he made use of . § . 6. Let us now leave these pretences of more ancient proof , and come to consider what hath indeed been the practice of the Church since the Apostles times ; for our Reverend Brother thinks it probable , that while the miraculous gifts of the Spirit continued , Prayer was performed by them . For the time succeeding the Apostles , it must be divided into three periods : 1. The first is the purer period of it before the Bishop of Rome got fully into Saddle ; this as to Doctrine held to a great degree for 500 years ; but as to Rites and Ceremonies , scarce half so long , as we shall possibly shortly shew . 2. The second is the depraved period of it , which was for a 1000 years as to Doctrine , 1200 and more as to some matters of Rites and Government . 3. The Reformed period of it , which was from the year 1516 , and is yet going on . For the first of these Periods we have not so full and clear an evidence of what was the practice of the Church , as we could desire . For though it was after the year 600 that the Bishop of Rome got the Title of Vniversal Bishop ; and some years after that , before the Church of Rome was furnished with all her present accoutrements , and 1200 before Transubstantiation was setled : Yet betwixt that and 1500 they had time enough to burn all the Writings of the Ancients , from which the practice of the Primitive Church might appear to us ; or so to correct them and interpolate , that we might see little or nothing that could be made use of to shew the Novelties of their Doctrine and practice ; yet Bernardus non vidit omnia ; some things scaped their eye or correction , of which our Divines make good use . Let us see what our Reverend Brother produceth for the first 300 years , which all Divines say was the most pure times of the Church . It is not our part to prove the Negative ; it lyeth upon our Brethren to prove that there were forms universally imposed on all Ministers . There might be forms for instruction ; some men might at their pleasure compose forms for their own devotion and use them ; but that the governing part of the Church did in those years make forms , and require all men to use them , and Ministers and Christians then generally thought it lawful ; this is to be proved : for we will yet allow a lawful use of forms of prayer for instruction , and in some cases for devotion , and if they did no more , we agree with them . Our Reverend Brother hath , pag. 113 , 114 , 115 , 116 , 117 , 118. taken notice of some proofs brought by Divines of our mind , to make it very probable that in those years there were no such forms made for general use , no such forms generally used , much less enjoined to all to be by them used . The first is that of Justine Martyr , who flourished about the year 160 , who says the Minister sent forth prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Brethren translate it , [ as they were able , ] this Reverend Author will have the sense to be with all his might . I do not think that any thing can be infallibly concluded on either side from it ; the words may signifie either , or both ; and so one thing in one part , another thing in another part of the same Apology , so as that debate is never like to be ended . The next is that of Tertullian , who lived about 200 years after Christ , who saith the Christians did pray Sine monitore quia de pectore , without a monitor , because from their heart . Our Reverend Brother thinks sine monitore can in no propriety of speech be understood of a form ; and why ? because a form must be a person . And was not that other person who composed the form a person , think we ? and his monitor who prayeth by his form ? nay are there not mute as well as vocal monitors ? May not the bell which calls us to a publick assembly , be called our monitor , because it is no person ? Is it so unusual a figure to give the name of the office of a person to the thing that doth that work as effectually ? for his peculiar sense of that Text , I see no need of it , but leave it to criticks . Besides , the words are not cum pectore , but de pectore ; the words of the Christians prayers flowed from the heart , conceived there . He takes notice of no more brought on our side within the first 300 years . But I shall mind him of another , and that a shrewd one , the Reader shall find it in Socrates Scholasticus , Histor . l. 5 cap. 21. in these words , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Every where and in all worships of Prayers , there are not two to be found that speak the same thing . This cannot be understood as to matter , but as to words , which could not be if they prayed in all Churches by the same forms of words . As to matter , it is unquestionable false . It is true , Socrates lived in the fifth Century ; but he relates the History of the Centuries before him as well as his own ; what need we any further witness for near 500 years after Christ ? Let us now hear what our Reverend Brother hath to say in proof of his assertion . He produceth in the second Century , Ignatius and Justine Martyr ; but what say they ? one of them speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Common-prayer . But must the Minister himself needs use a prescribed form , because his Prayer is common to the people ? I wonder how a Minister can in a Congregation make any other prayers than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Common prayers . Surely the term of Common-prayer is too much an Anglicism to be expressed , especially in Greek in that manner . In the third Century our Reverend Brother produceth Origen and Cyprian . What say they ? Origen saith they often said in their prayers , O Almighty God , give us a part with thy Prophets : and doth not many a Minister who useth no form ordinarily , say in his Prayers , O Lord , forgive us our sins ; and , O Lord bring us to thy everlasting Kingdom . Shall these common Petitions prove a hundred years hence , that these men prayed by set-forms ? For his other passage out of Origen , I have not the Book to weigh it ; but am sure those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not so much as a good Top●ck , much less of a Demonstration of Liturgies . What saith Cyprian ? he testifieth , That they used to say , Sursum corda , lift up your hearts ; and the people said , Habemus ad Dominum , we lift them up to the Lord. So many a Minister that prayeth by no forms , begins his Prayer with Let us pray . Let us lift up our hearts to the Lord , &c. This is all the proof this Reverend Author brings for 300 years after Christ ; let any fair Reader judg the force of it , and whether the proofs of the Negative be not more probable and strong , especially when we are assured by Socrates 150 years after this , That there were not two to be sound that used the same words in prayer . And truly what proof he can bring after 300 years , is not much valuable ; for I shall shew that in those ages , worser things than Liturgies were crept into the Rituals of the Church . § . 7. His next instance is that of Constantine , which must be betwixt the year 306 and 324 ; Eusebius saith , That he made godly prayers for the use of his Soldiers ; and Eusebius accounteth this a very admirable thing in him . Certainly if true , so it was . But doth not this argue that there was then no publick Liturgy ? for certainly if there had , his Chaplains would have used it , as now our Chaplains do to Regiments and Ships ? Eusebius calleth these constituted prayers ; But by whom ? by Constantine : For whom ? for his Soldiers ▪ not for his Ministers . Doth any one think Constantine's Soldiers had generally the gift of prayer , and were able to express themselves properly to the present case of his army ? This argues that Constantine did not think fit his Legions should be without all Worship of God ; nor did he think forms unlawful for those who could not pray without them ; he therefore wrote down some prayers in a Book , ordered them to be read to them ; and himself sometimes read them , or pronounced them . What is all this to our purpose ? we advise the like to all Housholders , who have not ability of themselves to pray in their families : For Eusebius his saying this was after the manner of the Church . If it be understood for the Minister of the Congregation to make prayers for his own Church , it is what we plead for ; if it be meant that he kept a course of prayer in his army as is in the Church , it proves nothing for forms , unless it could be done no otherwise . § . 8. For what our Reverend Author saith next ( for I take his Quotations as they respect order of time , not as they lye in his Book ) p. 106. he seems to me as if he would a little impose upon us : for he tells us ▪ — That forms of prayer were of use in the Church about 1300 years since is acknowledged by them who plead most against them , from Concil . Laod. cap. 18. 3 Carthag . c. 23. Concil . Milevit . cap. 12. and that they have continued from that time downward cannot be denied . That there were forms of prayer before this , we will not deny ; that some particular persons might use some , we will not deny : But that they were universally imposed upon any considerable part of the Church for more than 400 years after this , we will deny . Nor do the Canons mentioned prove any such thing . Let us try if we cannot prove it . The Council of Laodicea was in the year 364 , some say 315. All that this Synod decreed was , that the same order of Prayers should be used morning and evening ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not necessarily signifie form ; besides , in Liturgies , Mattens and Evensong use to differ . And Caranza makes the title of the Canon only concerning daily prayers , and the substance of it , That prayers should be made in the Church morning and evening ; besides , this was a very small part of the Church ; Caranza saith there were but 22 Bishops there . The Council of Carthage rather determines the contrary ; for it decreeth , That if any Minister composed any prayers for his own use , he should not use them till he communicated them with his abler Brethren . So then he might compose prayers by his own gifts . This was 395. Indeed the Canon of the Council of Mela is plainly restrictive of Ministers liberty ; but it was made upon a special occasion , upon the woful prevailing of the Pelagian Doctrine in that Province , and reached no further . And they in their Canon plainly set down the reason of it , Lest ( Pelagianism being so rampant there ) some phrases through carelesness or ignorance should be put in contrary to the faith . § . 9. And now we are come to 400 years and more after Christ . But I must not pass over here what our Reverend Brother saith , p. 118 , 119 , 120 , where he telleth us , that these Councils did not give the original to set forms of Prayer , but only established some sanctions about them . We are not enquiring about the original of forms of prayer , nor do believe that these Councils gave the original to them ; but we are enquiring into the original of Bishops , or Church-officers commanding the same forms of prayer to be used by all Ministers subject to their jurisdiction ; and commanding Ministers to perform their Ministerial acts of Prayer , either wholly , or in the greatest part , not by their own gifts , but by forms which others had made for them ; and we say , the Council of Mela in St. Augustines time was the first record we have of that , and that but in that Province , and upon a particular occasion . The third Council of Carthage is mentioned by Caranza , and by Chytraeus , but it is not to be found in the ancient account of Councils wrote before the year 900 in Greek , and Translated by Dr. Pappas , and printed at Strasburgh , 1621. Justellus in his African Code hath no such Canon as this is . Justellus in his Notes , Praef ▪ p. 35. will not deny but that there was such a third Council of Carthage , as Caranza gives us an account of ; because Zonaras and Balsamon , and his own Collection ( which was , he saith , a most ancient Manuscript of Nic. Faber ) mentions such a Synod , but he saith it made but 21 Canons , not 50 ; and the other Canons ascribed to that Council , the rest belong to a Council held at Carthage , 419 , in the time of Pope Boniface ; which he saith is evident from the Acts of the Synod . For Boniface was not Bishop when Caesarius and Atticus were Consuls . We are therefore come to the year 419 , when it is said , but with no great certainty , that there was a Council at Carthage , where were 44 Bishops who made this Canon , That none in their prayers should name the Father for the Son , nor the Son for the Father . [ How could they do that , if the Church had set them their form ? ] And when they ministred at the altar , their prayers should be directed to the Father , [ what needed this , if their form were set them ? ] and whatsoever prayers any made for himself , he should not use them before he had communicated them to his more skilful brethren . I cannot understand sense , if this Canon doth not prove , that Ministers were at this time at liberty publickly to pray by the use of their own gifts ; for if they were tyed to a certain form made by others , there was no fear of their using the name of the Father for the Son , or the name of the Son for the Father ; or that they should not direct their prayers to the Father , that being the sense of the Church , whose forms they were tyed to ; to say nothing of the latter part of the Canon , which apparently giveth Ministers liberty to make prayers for their use , only obligeth them to take the advice of their more experienced brethren ( in that erroneous and most dangerous time ) before they publickly used them . So that I conclude , this Canon is a full proof , there were no stated forms at this time , which was 419 years after Christ , used or injoined in the African Church . Whereas our Brother saith , ( very critically ) That transcribing ( properly here intended ) supposeth a form . I answer , the words are describit sibi in Caranza . Our Author knows that describo , in a hundred instances might be given him , signifies no more than to write down . Hoc quam vehementer ad me pertineat in iis quas tibi illi reddent literis descripsi , saith Tully , who did not use to transcribe his Letters out of other mens copies . Besides , admitting our Brothers criticism , yet the form might be his own , and he only write a fair , out of a foul copy . What he saith further about the words in the former part of the Canon , from which we conclude no form was then in use , at least not enjoined , he yields the case , in saying , That there were various forms then used in that Church , some made by hereticks . Then there was no one form enjoined and used ; nor doth the Canon say they should use none but the stated forms appointed by that Church ; it only saith , That in their prayers they should not name the Father for the Son , nor the Son for the Father ; and that all prayers ( which was the will of Christ ) should be directed to the first person in the Trinity , to the Father . § . 10. Our Author triumpheth in the Council of Mela , or Milevis ( as he calls it ) that ▪ he saith , declared against the use of any other forms than those established by the Council . It doth so indeed , but not then those established by the Church . That Council considering the state of their Province at that time , thought fit to order some forms , and seems to tye up the Ministers of that Province at that time to the use of them , and no other so much is granted : but whereas our Author saith , That we may as well conclude from our Act of Vniformity , as from these Councils , that they gave the first original to forms of Prayer , because they are thereby established . We answer , If in England we had not had the use of forms of Prayer established by the Canon-law in times of Popery , and by Acts of Parliament in the time of Edw. 6. and Q. Elizabeth , under favour we think we might have concluded , that the Act of Vniformity 1662 , had given the first original to such an imposition or use . And till our Author ( which he hath not yet done ) can bring us any Canon of ancient date that commands such an universal use of forms of Prayer in any considerable part of the Church , we hope we may conclude , that this was the original of such commands or usage ; and this was in the fifth Century when the truths in matter of Doctrine , as well as Rites , were in a great measure corrupred , as I may possibly shew hereafter . But for this Council too , It is true , there was a Council held at Mela 402 years after Christ in the time of Pope Innocent the first ; if we may believe Caranza , Chytraeus , and others , it was held when Arcadius and Honorius were Emperours . That Province was ( as to the Ministry ) unmeasurably tainted with Pelagianism ; their eight first Canons are against his Doctrine ; it will not be amiss to give the Reader the sum of those Canons , from whence he may judg , That it was reasonable , that until the Church could be purged of that leaven , considering the great corruption of the Ministers , such a restriction should be put upon the Ministers of that Province as to their publick prayers . Can. 1. It pleased all the Bishops met together in this Synod to ordain what things were defined in this Synod , That whosoever shall say that the first man Adam was made mortal , so as whether he sinned or no , he should die , not because of the merit of sin , but from a necessity of nature , Let him be Anathema . Can. 2. It also pleased them , That if any shall deny that young Infants are to be baptized , or shall say that they are baptized for the remission of sins , but they draw no such original sin from Adam which should be washed away in the laver of Baptism , from whence it followeth that in them the form of Baptism [ for the remission of sin ] is not tru ' , but false , Let him be Anathema . Because what the Apostle saith can be no otherwise understood , than as the Church hath always understood it : Rom. 5. By one man sin entred into the world , and death by ▪ sin , and so death passed over all men because all had sinned . For by reason of this rule of faith , little ones who have actually committed no sin , are therefore truly baptized for the remission of sins , that the filth contracted by Generation , may be cleansed away by Regeneration . Can. 3. It also pleased them , &c. That if any one say that the Grace of God by which we are justified by Jesus Christ our Lord , was only of force for remission of sins which are committed , and not also for our assistance against future commissions , he should be Anathema . Can. 4. If any one shall say , That the grace of God through Jesus Christ doth no further help us against sinning , than as it revealeth to us , and openeth our understanding to understand the commandments of God , that we may know what to desire and to avoid ; and that it is no effect of grace to enable us to love , and to do what we know we ought to do , let him be Anathema . For whereas the Apostle saith , Knowledg puffeth up , Charity edifieth , It is impious to believe that there is a word of the grace of God for that which puffeth up , and none for that which edifieth , both being the gift of God , both to know what we ought to do , and to love to do it , that through the edifying of love our knowledg may ●…t puff us up . As it is written concerning God , That he teacheth man knowledg ; so it is also written , Love is from God. Can. 5. It also pleased them to Decree , That if any shall say that we are therefore justified by Grace , that we may more easily by Grace fulfil what we are commanded to do by the power of our own will ; although if grace were not given , though it would not be easie , yet it would be possible to fulfil the commands of God , let him be Anathema . For our Lord speaketh concerning obedience to Gods commandments , when he saith , Without me you can do nothing : He doth not say , Without me you cannot without difficulty do any thing . Can. 6. It also pleased them , &c. That whereas St. John saith , If we say we have no sin , we deceive our selves , and the truth is not in us ; whosoever shall say this is the sense , That out of humility we ought to say we have no sin , Let him be Anathema . For it followeth , and is added by the Apostle , But if we confess our sins , he is just and righteous to forgive them , and to purge us from all iniquity . From whence it is plain , that the Apostle speaks not of speaking in humility , but speaking in truth . For the Apostle might have said , If we say we have no sin , we extol our selves , and there is no humility in us . But he saying , We deceive our selves , and there is no truth in us ; he plaine●● sheweth , that he who saith he hath no sin , did not speak truth , but what was false . Can. 7. It also pleased them , &c. That whosoever should say that the Saints in the Lords-Prayer praying , Forgive us our sins , do not speak it for them , for it is not for them necessary , but for other sinners in the congregation ; and therefore the several Saints do not say , Forgive me my sins , but forgive us our sins , that the righteous man might be understood not to put up that petition so much for himself as for others , Let him be Anathema . For St. James was holy and righteous , when he said , In many things we offend all . Why doth he say all , but that his sentence might agree with that in the Psalm , Enter not into judgment with thy servant , O Lord , because in thy sight shall no flesh be justified . And that in Solomon's Prayer ▪ There is none that liveth and sinneth not . And that in Job , He sealeth up the head of all men , that every man might know his infirmity . Vpon which holy and righteous Daniel speaking in his Prayer in the Plural Number saith , We have sinned , we have done wickedly , &c. What he speaketh there , he speaketh both truly and humbly ; and that none might think as some now do , that he did not speak of his own but of his peoples sins , he afterwards saith , When I pray'd , and confessed my sins , and the sins of my people ▪ unto the Lord our God : He would not say , our sins , but my sins , and the sins of my people , as a Prophet foreseeing , there would be some arise as now , who would ill understand it . Can. 8. It also pleased them , &c. That if any should say , That the words of the Lords Prayer , Forgive us our debts , are only used by the Saints to signifie their humility , not to express a truth , Let him be Anathema . For how can one be induced in prayer to lye , and that not to men , but to God , with his lips desiring that his sins might be forgiven him , when in heart he thought he had no sins to be forgiven ? I have been a little more large in this story , because I am pretty confident and dare challenge all our adversaries to give us but one proof , that any part of the Church before this time assembled in any Council , took upon them to impose Forms of Prayer to be used by all Ministers within their Jurisdiction . If some men made themselves Forms , and used them , they yet served God in their Ministry in the use of their own gifts ; this signifieth just nothing to our case , who have known divers worthy men do the like . We have now the case ; here was a Council of worthy men , all relating to the Province of Numidia , who met at Mela. The occasion of their meeting was the woful spreading of the Doctrine of Pelagius , who denied Original Sin , Assisting Grace ; or that justified persons could sin , or need beg the pardon of sin . Many , if not the greatest part of their Ministers were tainted with these Opinions . In this distress to stop the diffusing this venom , and that the people through the error , ignorance , or carelesness of their Ministry , might not be without any to go before them in publick prayers , who could or would put up due confessions or necessary petitions for them ; having first in eight Canons condemned the Doctrines of Pelagius , they make their twelfth Canon in these terms : It also pleased them ▪ &c. That those prayers , or Masses , or Prefaces , or Commendations , or Impositions of hands , which shall be approved in the Council , be used of all ; and that no other be used in the Church , but what shall be treated on , and approved in a Synod , lest perhaps something should be composed contrary to the true faith , either through ignorance or carelesness . I observe , 1. That this Canon extends to all Ministerial services , not to prayers only ; as to all , they were limited to forms . 2. That it was not to any forms that before this time had been enjoined or used in this or in any other Church , but such as should first be treated of and approved in a Synod or Council . 3. That it was done in a case of woful distress , when the Ministers were known to be so corrupted in their judgments , that they could neither put up such confessions , or supplications as they ought , they could not confess original sin , nor pray for assisting grace , nor for pardon of sins , renewing after Justification . 4. I observe , this was in the fifth Century ; and if we will believe Vossius , it must be after 505 , for he saith , Histor . Pelag. l. 1. c. 3. that in that year ( Chrysostome being in banishment , and near his death ) he first spread his Doctrines . Others make it 402. It must be in the Popedom of Innocent 1. ( who was not Pope 18 months ) for Aurelius was President there in the notion of his Legate . Take this story in its circumstances , it 's far from a justifiable authority to maintain that it was the judgment of the Church in the purer ages , That forms of prayer might be lawfully enjoined all Ministers , whether under such circumstances or no. Their ends were , that the poor people might have due prayers put up for them , and be taught the Doctrine of Original sin , the impotency of mans will to what was spiritually good ; the need of assisting grace ; that they sin seven times a day , and had need beg pardon . That original sin might in prayer be confessed , and the impotency of human nature to that which is truly good , with their daily renewing sins , that so pardon might be beg'd for them , and assistance of Divine grace against them , and unto spiritual duty . How should this end have been obtained in that corrupted state , but by set-forms of Prayers and Sermons too ? Should they on the sudden have turned out all these Ministers , it is not probable , they on the sudden could have found enough fitted for the work . Because in this exigent this Council judged it lawful , shall it therefore be concluded to b● the judgment even of those few Bishops in that Council , That it is lawful for any in any state of a Church to do the like ? Besides , what hindred but that according to this Canon every Minister might compose his own prayers , and bring them to be approved in a Council . § . 11. The truth is , this proved a sad president ; all know how long Peldgius his Doctrine spread a very great part of the Church , how many Councils assembled against it . 'T is very probable other Churches followed this Canon not in force of it , for it could oblige none but the Province of Numidia ; but as thinking it lawful : till at length , as the Grandieur of the Romish Bishops required a pack of ignorant and sottish Ministers , of which there was a remarkable plenty in the sixth and seventh age , it crept into a custom , and a piece of Ecclesiastical Common Law. But we shall hereafter shew that the practice of the visible Church after 400 years in Rituals , is not very imitable by those that will make the word of God a light to their feet ; but we must go back a little to consider what our Author insinuates , p. 105. of the Liturgies which the Papists have invented , ( in all probability ) and intituled St. Peter , St. James , and St. Mark , and St. John too ; as also those which they have intituled , St. Chrysostome , St. Basil , and St. Ambrose to● . § . 12. For the former , our Reverend Brother speaketh thus , pag. 105. And I yield it most probable ( though even Protestant writers herein differ ) that the ancient Roman , Jerusalem and Alexandrian Offices , were called the Liturgies of St. Peter , St. James , and St. Mark , because of their certain early use in the Churches where they presided , though it is not certain they were composed by them ; this being mentioned by no ancient writer of the first Centuries . Nor do I doubt but the Liturgy or Anaphoca of St. John , and that of the twelve Apostles , are supposititious . From which I observe , 1. That if during the time that the extraordinary gifts of the Holy Ghost lasted , the Ministerial Services were by the Apostles performed by them , it is very absurd to say Peter , James , Mark and John , who all were possessed of them , prayed by prescribed forms . 2. I observe , our Reverend Brother ( I hope unadvisedly ) hath granted here the Papists a great point , That Peter was the first Bishop of Rome ; for he calls Rome the Church where he resided ( for we know James resided at Hierusalem , Mark at Alexandria ) this is both a liberal and groundless grant — Magni hoc mercentur Achivi . 3. Did Saint Peter , James , and Mark , themselves use them ? No , saith our Author , that is incertain ; it is false , and our Author yields it , in saying they ministred by their extraordinary gifts . Now we read of no Liturgy came down in the days of Pentecost ; was it by others that came after them ? who , or how long after ? because he saith they were of certain early use in those Churches ; how doth that appear ? doth he account 450 years after ( when Socrates tells us there were not two to be found speaking the same things in their prayers ) early ? 4. He acknowledgeth he speaks without proof , and by guess , for he hath no writer in the first Centuries that mentions them . But seeing this Reverend Author can say no more for them , let us see if nothing can be said against them : That of St. Mark , and St. Peter , the Papists ( and they know best I believe ) make to be both the same ; if they be , the learned Morney hath supplied us with enough to say against them . 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are found often enough in that Liturgy , which argues it to be made more than 300 years after St. Peter and St. Mark were in Heaven , or else there had been no reason for so long a conrest as was in the Church about those things ; St. Peter's and St. Mark 's Liturgy had in a minute determined the business . 2. In that Liturgy are several prayers for Monks and Monasteries , persons and things never thought of till some hundreds of years after Christ . 3. There is also mention of Temples , Altars , Incensings for remission of sins ; did St. Peter / or St. Mark ( think we ) know many such things ? 4. There are prayers for the Pope , who commenced 800 years after Peter and Mark , were dead . 5. There is also in St. Mark 's prayers for Subdeacons , Readers , Singers ; nay Mark is made to pray that God would save the City of Alexandria for the sake of his Martyr S Mark. Can our Reverend Brother think these things were of any early use at Alexandria ? how are our judgments oft-times bribed by our passions ? For St. James his Liturgy : 1. How often is the Virgin in it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Mother of God ; when in the Synod of Ephesus and Chalcedon against Nestorius and Eutyches , the Fathers had much ado to find one or two places where she was so called in Origen and Eusebius ; yet the latter lived 400 years after Christ . All know what a stir was 300 years after Christ to get Christ agreed equal with his Father in essence . This Liturgy , had it been known then , had prevented all that ; for He and his Father are every where called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Hymn called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was not composed till 400 years after . Here are also prayers for Monasteries , unknown for more than 300 years after . In it there is a prayer that we might find grace with confession ; a name , and a prayer not known long after . There is in it mention made of Temples and Altars , ( which Christians had none of for 300 years ) of offering incense for remission of sins , &c. not like St. James his Doctrine . There are in it prayers for the dead , to the Virgin Mary , which James never made ; and the Doxology , Glory be to the Father , &c. and the Hymn , Glory to God in the highest , &c. are in it too , brought into use in the Church-Liturgies many hundreds of years after St. James his time . Yet we must believe that these Liturgies were of early use , and these were but additions since ; though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be woven into the best part , Quod volumus facile credimus . The Reader may read much more in the incomparably learned Lord of Morney's book de Missa , l , 1. cap. 2. from whence what we have here said is taken . Nor do I see how it can be avoided but if Peter , Mark and James were the Authors of these pretended Liturgies , they must be of equal authority with the Scriptures , as that Noble Lord saith . And being things of no better reputation than they are , though our Reverend Brother hath said little for them , yet he hath said a great deal too much for a person of so valuable a judgment , and learning , and sobriety , to speak . § . 13. We shall come now to hear what he saith to the pretended Liturgies of St. Ambrose , St. Chrysostome , and St. Basil . They all flourishrished above 350 years after Christ ; Basil in the year 370 , Ambrose about the year 374 , Chrysostome about the year 398 ; Basil died 379 , Chrysostome 407 , Ambrose 397 ; all these are said to have had Liturgies , or Forms of prayers ; and the Papists can shew us the copies of them , they say . But this is nothing to us , unless it can be proved that they were used by any but themselves , yea and that not voluntarily ( that might be out of some Ministers sense that they had not gifts fit to pray with ) but at the command of some Council , or of these Bishops . But let us hear what our Author saith in Libertas Ecclesiastica , pag. 106 , 107. There are so many Testimonies , that St. Chrysostome , St. Ambrose , and St. Basil , were framers of Liturgses , that I do not see how any can rationally doubt thereof ; but that these Liturgies have undergone divers alterations is both apparent , and is very reasonable to be imagined . And he who shall compare the Greek copy of St. Basil's Liturgy with the Syriack , or its Version , both which are represented together by Cassander , will find them so vastly different from each other , that he must either conclude great alterations to have past upon them , or that they never were originally the same . This is all that he saith of them . That Ambrose , Basil , Chrysostome , and others , might set themselves in order for reading the Scriptures , and compose prayers for their personal use , may be true for ought any body can tell . Divers Divines that we have known have done the like . That divers Ministers might out of a reverence to these persons , and distrusting their own gifts , use the forms which they had made , may be true too . We have seen Mr. Shutes , Dr. Holdsworths , and many others forms of prayer which they ordinarily used before their Sermons . And possibly some out of respect to them may have made use of them ; whether they did what they ought , is the question , That the Liturgies now extant , and that go under their name , as they now are to be seen , were none of theirs , is out of question . Liturgias has ownes falsi postulo , saith the most learned Lord of Morney , de l. Missa , cap. 6. Nor was he a person used to speak rashly . He chargeth them all for counterfeits , and sufficiently proves it . He shews that in those Liturgies there were prayers for the dead , prayers to the Virgin Mary . There is the Hymn called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not known in the Church till more than an hundred years after their time . In Chrysostome's , the Priest is brought in worshipping the Crucifix and the Virgin Mary , ( all know the worshipping Images came in long after ) , Chrysostome and many other Saints are invoked in his Liturgy , who lived many years after Chrysostome was dead . There is in it a prayer for the Emperor Alexius , and the Oecumenical Bishop Pope Nicholas , who both lived 700 years after Chrysostome was dead . It is true , the Papists adoring these Liturgies , we make use of them against them to prove that the Sacrament was used to be given in both kinds , and that there were no private Masses ; but these pretended Liturgies were most certainly made many hundreds of years after their times who are made the Authors . If they were not , the Papists have more to say for their Holy-water , their Paganish Incensings , and Wax-candles burning at noon-day , their Crossings and Crucifixes , their Invocation of the Virgin Mary and Saints , than Protestants ever thought they had . But our Author will allow them to have undergone divers alterations . We thank him for that ; but how shall it appear to us that they were not intire new compositions made a thousand years after Christ , that by them the Papists might justifie their Mass-book , their Doctrine and Ceremonies ? Or how shall it appear that any Ministers in Chrysostome's , Ambrose's , or Basil's Diocesses , were required by them to perform their Ministerial acts in prayer ? We challenge any one to make that good . And the making of forms , of the particular use of them by those that made them , or the voluntary use of them by other Ministers who distrusted their own abilities , or the requiring of the use of them in a time of general corruption of the Ministers , will not prove the lawfulness of the use of them by all Ministers under no such circumstances . Besides , the Canon of the Council of Mela , limiting their Ministers to such prayers as should first be approved in some Synod , is a strong presumption , that they knew of no Liturgies of St. Mathew , St. Mark , St. James , St. John , St. Peter , St. Ambrose , St. Basil , St. Chrysostome ; for they would then have named some of them , and restrained their Ministers to the use of them , or some of them ; and not still have ordered the making of more ; or rather given their Ministers liberty to make their prayers themselves , but not to use them till they had been debated and agreed in some Synod ( which I take to be the truest sense of that Canon ) nor needed the Council of Carthage to have ordered their Ministers to confer about their prayers with their more experienced brethren , if seven or eight Liturgies had been then known , and so authentick . § . 14. But yet we must find it more than 300 years after this before any Church or Magistrate took upon them under penalties to command Ministers to minister not by the use of their own gifts , but by the prescribed forms of others . Let us but in the case hear Durandus , a Papist high enough , speak , and that in a book which he called , A Rationale of Divine Offices , l. 5. cap. 2. his words are these : Theodosius ( who by the way lived 380 ) intreated Pope Damasus , that some Ecclesiastical office might be made by some Ecclesiastical Catholick person ; upon which Damasus commanded Saint Hierome who was then in Bethlehem with Paula Eustochium , and some other Virgins , to abide there and to make a Liturgy for the Churches , because he was well skilled in Hebrew , Greek , Chaldee , and Latin , which he obediently did ; appointing how much of the Psalms should be read each day of the week ; and ordering the reading of the Gospels and the Epistles out of the Old and New Testament . [ Where note , this is all that most superstitious Ritualist could find that Saint Hierome did . ] It was approved by Pope Damasus , and made a rule . Gelasius ( who was Pope , and lived 400 ) , and Gregory the Great ( who lived 600 years after Christ ) added Prayers and Hymns , the Lessons and the Gospels ; Ambrose , Gelasius and Gregory , saith he , added the Gradualia , Tractus Hallelujah , other Doctors of the Church added other parts . Thus far Durandus . This seemeth to be much of the truth . Platina in the life of Damasus tells us , that he first ordered Hierome's Translation to be read in the Churches . That the Psalms should be read alternalim , part by the Minister , part by the people . That Glory be to the Father , to the Son , and to the Holy Ghost , should be repeated at the end of every Psalm ; and the Confession at the beginning of the celebration of the Mass was also ordered by him . Now when was this ? It was above 380 years after Christ . Nor have we yet any record of a Liturgy , but an order by Hierome prescribed for reading the Scripture , and a Confession before the Sacrament , made by Pope Damasus , and Gloria Pater by him added to every Psalm . The next Pope to him was Siricius , ( that learned man , who in great passion urged , That Priests might not marry , because the Apostle Paul tells us . Those that are in the flesh cannot please God. ) The next to him was Anastasius , he ( saith Platina ) ordained the Priests standing up at the Gospel . Innocent the first succeeded him , who spent his time about preserving the Faith against Pelagius . I do not find that Sosemus the next Pope added much , but he sent Faustenus and two Presbyters to the Council of Carthage to let them know they ought to do nothing without the consent of the Bishop of Rome ( saith Platina ) . Boniface after him did little : the next , which was Coelestinus , ordered Davids Psalms to be sung by turns before the Sacrifice , ( so was the Lords Supper now called ) . The next Successor Sixtus 1. his superstition evaporated in buildings , and adorning them . I find not that the four next Successors , Leo , Simplicius , Hilary or Faelix did any thing as to the Liturgy , nor indeed is much said of any till we come to Gregory Anno 600 ; Pamelius saith , he made a Lectionary , directing the order for the Scripture to be read an Antiphonary ; directing some Responds , and an order for administring the Sacraments ; but he could command no further than his own Church : for it was five or six years after this before the Pope of Rome was set up as Vniversal Bishop ( a title which Gregory refused ) by Phocas , who killing his Master had usurped the Empire . Yet little was done for almost 200 years after this ; the continual stirs caused by the Lombards , giving the Emperour no rest . About the year 800 , Charles the Great being Emperour , Pope Adrian moveth him to establish a Liturgy by a Civil Edict , and obtained it ; and Durandus telleth us that Pope Gregories Liturgy was it . To which Charles the Great compelled all Ministers by threatnings and punishments ; and this is the first authority we have for any thing of this nature : From whence we observe , That the first imposing of a Common-Prayer Book was in favour to Pope Adrian , and began with a persecution . Nor after this was it glibly swallowed ; for Mr. Fox amongst the Protestants , and Durandus amongst the Papists , tell us a pleasant story of one Eugenius complaining to Pope Adrian at the imposing of Gregory's Common-Prayer Book , ( it should seem he liked some other , possibly that which went about for St. Ambroses , better ) but it seems the complaint ran so high , that some Fathers just come from a Council met again to decide the matter , spent a night in prayer ( having first laid both the Common-prayer Books , that of Ambrose , and that of Gregory on St. Peter's Altar ) to desire of God by some sign to shew which of those Liturgies he would have universally used . In the morning they went in and found that of St. Ambrose lying in his place , that of Gregory torn in pieces , and scattered up and down . From whence they concluded that it was the will of God that St. Ambrose his Office should lye still , and be used only in his own Church , Gregories should be scattered over the world . And thus the Roman Mass-book ( which is one point in which we differ from the Papists ) was confirmed by a miracle too . He that asked the question , By what Common-prayer book the Fathers prayed that night when both their books were lockt up ? Might have remembred that we have heard of a Liturgy of St. Peter's , only one would think that if he had been Bishop of Rome he might have been angry to have seen his Liturgy thrown out , and one brought in patcht up by so many hundred years his Juniors , especially having so much superstitious stuff in it , which he never owned . It may be it was for this he caused it to be torn so that night , not enduring such trash should lye upon his Altar ; but then the Fathers were miserably out in their judgments upon the cause . This is the truth as to the pretended antiquity of Liturgies , and as to the imposition of them , by Canon-law from 600 to 800 ; by Canon and Civil Laws 800 years after Christ . § . 15. In further proof of this , I shall but offer what the Reader may see in Print , and what I know to be true . It pleased his most Excellent Majesty to grant his Commission out under the Broad Seal , dated 25 March , in the 13th year of his Reign , to 12 Bishops , and to divers others ; requiring them amongst other things — to advise upon , and review the Book of Common Prayer ; comparing the same with the most ancient Liturgies which have been used in the Church in the primitive and purest times , &c. The aforesaid Commissioners did so , and being divided into two Parties : the party which in some things dissented , made this reply to that passage , ( It is to be found p. 11. of the Printed account of their Proceedings ) Prop. 19. As to that passage in his Majesties Commission , wherein we are authorized and required to compare the present Liturgy with the most ancient Liturgies which have been used in the Church , in the purest , and most Primitive times : We have in obedience to his Majesties Commission , made enquiry , but cannot find any Records of known credit , concerning any entire forms of Liturgies within the first 300 years , which are confessed to be , as the most Primitive , so the purest ages of the Church nor any Imposition of Liturgies for some hundreds of years after . We find indeed some Liturgical - forms fathered upon St. Basil , St. Chrysostome , St. Ambrose ; but we have not seen any Copies of them , but such as give sufficient evidence to us , to conclude them either wholly spurious , or so interpotlated , that we cannot make a judgment wha in them hath any Primitive authority . This Proposition was given in with the rest , by these Divines , to the rest of the Reverend Bishops and Doctors of Divinity , who made the opposite party ; and it was not only signed by Dr. Manton , Dr. Jacomb , Mr. Calamy , and many others , but by the most Reverend and Learned Dr. Reynolds , at that time Bishop of Norwich . Here ( if ever ) the proof should have been produced of Liturgies generally used , and enjoyned in the Church in the purest and most Primitive times . Let us now see what Reply was made ; the Reader shall find it in p. 75. of the Printed account . It is the 16 Section of the opposite Commissioners Reply in these words . Sect. 16. That there were ancient Liturgies in the Church , is evident , St. Chrysostoms , St. Basils , and others ; and the Greeks tell us of St. James , much elder than they ; and we find not in all ages , whole Liturgies ; yet it is certain that there were such in eldest times , by those parts which are extant . Sursum Corda , &c. Gloria Patri , &c. Benedicte , Hymnus , Cherubinus vere dignum est & justum , &c. Dominus vobiscum , & cum spiritu tuo , with divers others . Though those that are extant may be interpolated , yet such things as are found in them all , censistent to Catholick and Primitive Doctrine , may well be presumed to have been from the first , especially since we find no Originals of those Liturgies from ancient Councils . This is all they say . What was replyed to this , is too large to transcribe , the Reader may read it in the aforementioned Printed Account of the Proceedings , p. 76 , 77 , 78 , 79 , 80 , 81 , 82 , 83. But because every Reader may not have that book at hand , I shall add a few words . We know none will deny , but that particular men might even from Christ's time have by them forms of Prayer , either of their own composure , or other mens ; but that from the beginning all Ministers in any Church were tyed to them , that we deny , nor can it be proved . It cannot be proved , that in the first 400 years there were any entire forms of Liturgy ; that the Ministers might before they began to pray , say , Sursum Corda , Lift up your hearts ; or Dominus Vobiscum , The Lord be with you ; and the people of course say , And with thy Spirit ; are far from proving , that there were any books directing them so to do . It is known that the Doxology , Glory be to the Father , Son and Holy Ghost , was not in any general use for more than 300 years after Christ ; In the whole Answer there is nothing to prove , that for 500 years after Christ , there were any such forms as all Ministers in any one Church or Province , were commanded to use , and to perform their Ministry in prayer by , without varying from it . But the Reader may at his leasure read much more in the Judicious Reply made by the Commissioners on the other side . And if more could have been said upon this argument , for the Antiquity of Liturgies , it is not probable it would have been omitted by 12 Bishops , and so many learned men besides , several of which have since that time been made Bishops , and some of them are so at this day . § . 16. Our Reverend Brother talks therefore at a great deal too high a rate , when he tells us p. 110. of Forms of prayer embraced by the ancient Church , whiles it retained its soundness , and before the corruptions and distempers of the Church of Rome took place ; if by embraced , he means used generally by all Ministers , or commanded so to be used — and of our opposing our judgment against the concurrent judgment and practice of the Church of Christ , in so many several Ages and Nations , and against the determination of God himself under the Old Testament , and our blessed Saviour under the New. These words are not the words of Truth and Soberness , nor do they savour of that spirit of Truth and Love which we always had thought did dwell in our Brother ; For if he means that the Ministers and Christians of all ages have thought it lawful and expedient to draw up forms of Prayer , that by them the weaker might be taught to pray ; nay , that those Ministers or People who have not attained that gift , may use them ( still coveting and labouring for that gift ) until they have attained it ; none will deny it . But all this is nothing to the purpose ; I know no Nonconformist will deny it , but say , Let them be in the Church , and for that use still . The Nonconformists in their Debates upon his Majesties Commission , would never have tendred some Emendations of our Liturgy to the Bishops , much less a new Liturgy or form , if they had been of this mind . But if our Reverend Brother means that they have been in the Church required to be used by all the Ministers in their publick Ministration , in all ages , or in those ages before the Corruptions , Idolatry and Superstition of the Papists crept in ; there is not the least proof made , either by our Reverend Brother , or any else that we could ever see , of a word of truth in the assertion . § . 17. Let us now take a view of the State of the Church , from the year 500 , to the year 1500 ; and see whether the Church was then in such a State , that we may conclude all lawful that was , during that time , admitted in practice . All Protestants will deny it , especially from the year 700. But let us examine a little . In the 5th Century , they had got Images into Churches at Constantīnople : The Image of the Manger ( which Chrysostome complains of ) and of the Virgin Mary ( saith Nicephorus ) : they had got Altars also ( Augustine , Chrysostome and Salvian often mention them ) ; they had also got in Candles ; using holy Water in Baptism ; they had also got in Vnction , and the custom of giving the Lords Supper to children after Baptism ; together with the wearing of a white garment after that Sacrament . They in many places mingled water with the wine in the Supper . Exorcisms were also crept in , as Augustin tells us , lib. 20. de Civ . Dei. Lent also crept in , in this age , as we learn from Augustine , Cyril , Chrysostome and Maximus . Nicephorus tells us also of abundance of Reliques now in fashion . Monks and Monasteries began in this age to be very thick . The Doctrine of the Church was miserably invaded by Pelagius . They began in this age to put only single persons into Ministry in the Latin Church , as we may learn from the Council of Toledo , from Augustine and Leo. They had now also brought in many new orders of Ministers , Acolecthi , Exorcists , Subdeacons , &c. From the year 500 , to the year 600 , we shall yet find a stranger face of the Church ; the Doctrines of Freewill , Justification by works , Prayers to the dead , Satisfactions for sin , Purgatory , &c. were in this age preached . In this age came in the Dedications and Consecrations of Churches ; the Consecration of Wells for Baptism , the Oyl and Chrysm ; the Consecrations of Altars , Cups , Corporals ; the Mass , offerings for the dead ; the seven Letanies , Rogations ; the seven Canonical hours ; In short , almost the whole fardel of the Popish Superstitions . It is no great charge to any conscientious man , to say he differs in some things from the Ruling part of the Church 5 or 600 years after Christ , and that he judgeth it both inexpedient and unlawful for him to do what they did in 40 particulars . We must now take our leave of the Romish Synagouge , from whose practices at this time , all Protestants in the world differ in a multitude of things , both as to Doctrine , Worship and Discipline ; we must go seek for the true Church the next 1000 years in the Valleys of Piedmont , in France , in the Provinces of Languedec , Provence and Dauphiny , amongst the Albigenses , the poor people of Lions , and the Waldenses ; indeed mostly in the Valleys of Piedmont , where we shall find them coopt up in the time of Innocent the Third , after St. Dominick had fired him to engage Simon Montford , with the French Kings leave , to destroy some hundred thousands of them ; those that escaped , went to their Brethren in the Valleys of Piedmont ; some of them , possibly , got into Bohemia , amongst the Taborites , Piccards , &c. Nor could I ever meet with any that could give me account of any Liturgies they used , or which were imposed on them , or by them ; nor do I remember that the Piccards , when they came to Luther about 1520 , or the Deputies of those of Piedmont , when they came to advise with Oecolampadius 1530 ; though they gave him an account of their Faith , Rites , and Order , yet ever mentioned any thing of Liturgy ; yet these two bodies of people are the only visible Church we can give any account of , retaining any Degrees of Purity in Doctrine , Worship or Discipline for a thousand years , which is double the time that the Church kept any degrees of Purity after Christ . We will freely grant , that after the year 600 , the Mass-book was ( Canonically ) imposed by Pope Gregory , and within 200 years more by Charles the Great ; and except in the Valleys of Piedmont , and in Bohemia , the Priests generally both used that , and after 1200 , made their Maker , worshipped Images , prayed for the Dead , and prayed to Saints , said their Service in Latin. But I hope it is no prejudice to any Protestant , that he owns no relation to the Church that did so for a thousand years together , and doth so still . And now our Reverend Brother sees what his concurrent testimony of the Church in all ages comes to , till the year 1520 , or thereabouts ; for ten of those fifteen ages we hope our Reverend Brother agreeth with them no better than we ; and if he will leave Rome , and follow the Woman into the Wilderness , where God hid her for 1260 days , he will find no Liturgy she carried with her , or commanded all her Ministers there to use . If our Brother will resolve to abide with the Red Dragon , that hath seven heads , and ten horns , and seven crowns , after he hath with his tail drawn down the third part of the Stars of Heaven ; we mean no more than keep his eye only upon the stately company at Rome , that after the year 600 , call'd themselves falsly the true Church , the only Catholick Church ; we cannnot help it . We believe , that all along God had his number of hidden ones , within the challenged Jurisdiction of that Church ; but for the visible governing part of them , we leave them soon after Gregory's time , believing them far more like a Synagogue of Satan , than a Church of God , whose practice should be any thing of a law or president to us . Thus far we have delivered our selves from the vulgar , and indeed no other than a poor popular prejudice of a dissent from the concurrent judgment of the Church in all ages . We consent with the five first ages , and for the ten latter , we also agree with the pure Church of God in Bohemia , and the Valleys of Piedmont for ought we could ever hear proved , relating to their practice . For other Churches ; no reformed Churches this day in the world , but thinks twenty things unlawful , which both the Greek and Latin Churches in those ages practised . § . 17. We have but one prejudice more to deliver our selves from , and that is the Judgment of the Reformed Churches since the Reformation . To try which , let us but again repeat what we say . We say Forms of Prayer are in themselves good and lawful , Good as means of Instruction , and lawful to be so used ; yea , and also for Devotion , until men have obtained an ability without them fitly to express their minds to God in Prayer ; or when though they have that gift , yet , through the hand of God , in some natural inability they are hindred from the use of it . We say also , that where in a Nation or Church there is a multitude of Ministers needful , so that it cannot be expected that a sufficient number should be found so competently qualified as they should be ; it is reasonable there should be forms made , which Ministers may use , or not use , according as they find their abilities . But we say it appeareth to us unlawful for those to use them , to whom God hath given such an ability , for the reasons before mentioned . Now let us see how much in this we in judgment differ from any Reformed Churches . The first Reformed Churches were in Germany and Switzerland ; whether those to whom Zuinglius was the head , or the Lutherans , were the first , is hard to say : They by degrees abolished the Mass : they would have done it at first if they could . But alas ! their people were newly come out of Popery , and they must drive the pace they would go . Let our Author , if he can , shew us that any of the Churches adhering to Zuinglius ( whose Reformation was the purest ) had any such form of Prayers , as no Ministers might vary from , or was enjoyned to use under a penalty . The Liber Ritualis he speaks of in Bohemia , and the Agenda in the Palatinate , he will find to be no more than a general Directory and Order , no prescription of words and phrases . Let any one read Scultetus his Annales Rerun Evangelicarum , he will find the Agenda of the Churches of Nordlingen , Walshat , Strasburgh , Zurich ; let him see if he can find any thing of a form of Prayer , excepting the Lords Prayer ; nor that imposed , but ordinarily used . It is true , Luther and his party were a little laxer , and Luther made a Mass-book , correcting much in the Popish Missal , but leaving in too much , to the great offence of his Brethren , as may be learned from another place of Scultetus . I know not but they might impose ( for Luther , ( though a great man ) yet was too much of a Dictator , and for every one to conform to his humors ) ; but yet I no-where have read that he did command his Missal to be read by all Ministers that adhered to him . And for what he did as to his composition of a Missal , it was rather judged to cross Carolostadius , and others , and uphold his notion of the Corporal presence of Christ , than for any other reason . Next to this was the Reformation of Geneva and England . For Geneva , what Mr. Calvin's judgment was , I cannot tell ( I have not his Epistles by me to examine Mr. F's Quotation ) ; but however he was but one man , though a great one , it should seem by the settlement there ; if it were his judgment when he wrote to the Protector , it is like it was altered , or his Colleagues were of another mind , or he only approved it for a time , in regard of the State of the Church , being newly crept out of Popery ; for in the French Liturgy there is no tying up Ministers to the use of their forms , though indeed they propose and commend some forms ; it saith — The Minister shall make such prayers as seem good to him , fitting for the time and matter he is in his Sermon to treat of . In another place — The form is according to the discretion of the Minister . — In a third place , They use this , or some like it . In a fourth place , He prayeth after this manner . What their practice is , I cannot tell . The work of our Reformation was slow , so as Scotland got the start of us , though we set out first . Dioclavius tells us , Alt. Damasc . p. 613. We have indeed in our Church Agenda , and an Order to be observed in our publick Devotion , but none is tyed either to the Prayers or Exhortations in our Liturgy ; they are proposed for Examples , &c. In all the 13 years ( saith he ) that I exercised the Ministry in that Church , I never , neither at Sacrament , nor in other parts of my Religious Serivce , used either the Prayers or Exhortations in our book , nor did many more ; every one was at liberty ; and it seems child-like to me to do otherwise . In England we used onother method , more conformable to the Saxon Reformation , than to that of Switzerland , Strasburgh , France or Scotland , or what was afterwards in Holland . Our Countrey was wholly Popish , our Priests zealous for them ; our common people so ignorant , that their Priests might have perswaded them , that it was their duty to eat Hay with an Horse ; not an English Bible to be found in the Nation , until the middle of King Henry 8. Reign . The Reformation went on under the Conduct of a Popish King till Edward the 6th came to the Crown . Our Reformers did not think fit at once to abolish all the Popish trash ; Though therefore they first turned much of the Popish Mass-book into English , leaving out much Idolatrous and Superstitious stuff , yet they left in it too much , which caused a second Common-Prayer-book to be made in the time of Edward the 6. though his whole Reign was but seven years ; then came Queen Mary , and destroyed all ; and the zealous Protestants went out of the Nation , fixing some at Frankfort , some at Basil , &c. At Frankfort the Ministers that first fixed there , used no prescribed forms in their publick worship , till at length Dr. Cox came amongst them with the Common-Prayer book , made in Edw. 6. time , which made that woful stir , of which we have an account in the book called , the Troubles of Frankfort . In short , Dr. Cox got the Magistrate on his side , and forced the rest away to Geneva , and other places . When Queen Elizabeth came to the Throne , all know how great a man Dr. Cox proved . By his means , and some of his stamp , the Common-Prayer-book was again revised , and published ; all Ministers enjoyned to use it : but what a dissent was from it , both all her Reign , and after that , all King James his Reign , is too sad a story to repeat . Whereas had it pleased God so to have moderated the spirits of our Bishops in the beginning of her Reign , that they had only composed a Liturgy , and left Ministers to a liberty ( as in all other Reformed Churches it is ) all had been quiet . It is very like that the most of the Ministers at that time being very little practiced in Praying , or in Preaching , would have used , and been studying to pray without it ; and long ere this we might have had flourishing Church shining in every corner with a Ministry that needed no book to have told them the words and syllables they must put up their prayers to God in . When , on the other side , these contests about this thing have carried some few into great extremes on both sides . Some on one side thinking that there is no true Prayer , but by the Liturgy , at which they are very devout ; but studying to shew all manner of slight and irreverence at other prayers ( believing them no true worship of God ) , no whole-faced Son of the Church must use any prayer in his family ; no Lady or Gentlewoman any other prayer in her Closet , but this Common-prayer . It was a great objection against a person of great Honour and Piety , appearing for Knight of the Shire in his County , though he constantly attended publick prayers , and received the Sacrament as constantly , that he used fanatick Prayers in his family , that is , his Chaplain there prayed not by the publick forms at all times . This madness ( not to say profaneness ) by the way is to us a sufficient argument against our use of any set publick forms in our Devotion ; we ought not to nurse up people in these most erroneous conceptions , to speak no worse of them . If people will adore humane constitutions at this rate , they must be to us Nehushtan . On the other side , this madness hath run some to that excess , that they will allow no forms to be lawful of any use , in any time , for any persons ; their children must not learn the Lords Prayer , nor a form of Catechism ; none must hear a form , &c. But the number of these is very small , and their judgment is as invaluable : Forms of prayer are lawful , useful , many a good man learns to pray by a form , as Scholars learn to write by their Masters first guidance of them , and holding their hand : They are useful and lawful for Devotion , for persons that have not an ability , yea for Ministers in that case . The people always pray by the form of him that ministreth . The Minister doth well , if he can do no better ; he conducts the people that they may in faith say , Amen ; he guides himself . But if he have an ability otherwise to do , we cannot think he doth his duty ; and we are sure every Minister should have an ability from himself both to pray and preach . How hard it is to keep out of extremes ! I challenge any to shew me how our judgment thus stated and opened , dissents from the Revelation of the Will of God in Scripture , or of any valuable persons in the Church of God in any age . § . 18. It is an easie thing for men to talk of all the Fathers , and the Church in all ages ; but it is an hard thing for those that talk at this rate , to prove what they say in any tolerable measure . A man is right in his own cause , until his neighbour cometh and searcheth him out . When men have worn out their tongues and pens in writing and speaking vain words , they will be found to have spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the words of men puft up with a desire to prove some unproveable thing , or with an opinion . We will not say our opinion is infallible , but we will in sincerity say , it is what we cannot dispossess our selves of , by any ratiocination within our selves , or with others . Some will say we have a liberty to use our gifts before Sermons , in our Families , in our Closets ; the Vanity of that is shewed : But is not the Administration of the Sacraments a great piece of our Ministry ? what liberty is left us as to that ? or by what rule are we restrained in any part of our Ministry ? or how long shall we have it in any , allowing this principle ? We owe no such Idolatrous Reverence to any Father , or Person , or Church , as to take their judgment against the plainer letter , or Reason of Scripture , this were to set up one higher than the highest ; no , nor to practice any thing upon the recommendation of men , or in obedience to them contrary to what our consciences tell us is the Will of God in Scripture . This were not to set up man above God possibly , but above Gods Deputy in our souls . All the Reverence we can owe to man in that cause , is to examine our opinion to the utmost , again and again , to compare things spiritual with things spiritual : But if after all our Consciences say , It is not lawful to the utmost we can discern , it is not lawful : Though as to the reality of the truth of the notion , it is not all one ; yet as to our practice , it must be all one ; as if God said from Heaven , It is not lawful for you . But in the present case , there is no other prejudice appears against us from the judgment of the Church in former ages , than what was against the whole Protestant Religion objected by Harding . [ It is not probable that God would leave his Church in Errors a thousand years ] . We confess the judgment of what the Papist calls the Church for a thousand years , is in a great measure against us . But so it was against many points of the Protestant Religion . Bishop Jewell durst not make his challenge for more than the first 500 years to them , to shew any one point of their new Creed maintained in . We make the like challenge as to this point of the lawfulness of forms of prayer to be universally used by Ministers , or imposed upon them . It certainly robbeth God of the most natural , proper Calves of our lips , and makes our lips but Ministers to offer up others sacrifices , when we have a male in our own flock . § . 20. I shall conclude with the Reformed Church in Holland ; I have not seen their Agenda , but I am assured by a Reverend Divine , Pastor of one of those Churches in England , that they are not so tyed up , but that they have a liberty in all parts of their publick worship , to use their own prayers ; and do accordingly use it . And this I take to be enough to have spoken on this Argument , until I hear what will be said against any thing here spoken . WHen I had finished this discourse , I had an intimation given me of something spoken upon this Argument by one Mr. Pelling , Chaplain to his Grace the Duke of Somerset , in a book called The good old way . Though I was pretty well satisfied , that I could find in it nothing new , but words and confidence ; yet for the satisfaction both of my self and my friend , I procured the book in all haste , and read it with as much greediness , though with no great expectations , as thinking it a barren subject , out of which little Reason would grow , but what we before had reapt , and proved nothing but fallacy and falshood , and for which little varnish of authority could be procured , but what we had washed off with a cloth wetted in a very small degree of learning . I read it from the first to the last line upon this Theme . I at first observed , that all which he pretended to , was , That forms have been allowed and used , which may be granted , without the least damage to our cause , who do not argue all forms unlawful , no nor all forms of prayer unlawful , no nor the use of forms of prayer unlawful ; nor the use of all forms of prayer in praying unlawful ; but the use of forms of prayer for all men , ordinarily , and that in publick solemn prayer . To prove which , he hath not said a word ; but yet seeing he will not speak to what he should ( if he intended to speak any thing to the purpose ) let us consider what he hath spoken to his own purpose . He will prove he saith , p. 49. That set-forms of Divine Service were of use amongst the Jews . 2. That set forms of Divine Service were of use also amongst the Primitive Christians . 3. That after our blessed Lords ascention , in that Interval betwixt the burial of the Synagogue , and the setling of the Christian Church , set-forms of Divine Service were allowed also , even by the holy Apostles . Three great undertakings . — Et quae non viribus istis — conveniunt . But if they were all proved , would no more prove , That it is lawful for all men ordinarily to perform their Ministerial Acts in Prayer , by the prescribed forms of others , than it would prove , that it were lawful , or not lawful , for all particular men and women , to marry , or not to marry , because marriage was lawful amongst the Jews , and amongst the Primitive Christians , and in the interval he talks of ; or that it was not lawful for some persons to marry in all those periods ; both which Propositions are true . But let us see how he proves what he propounds to prove , be it what it will. And here we might have expected a Scriptural proof for the first and second of his periods , and the third too ( at least the greater part of it ) falleth within the time , of which the holy Scripture giveth us an account . But alas ! of this we have very little , and what we have of another nature is Apocryphal , and proves nothing but to such credulous souls as will believe any thing which they read in any trifling Author . 1. As to his first Period , from the beginning of the world till Christs time , I admire at the confidence of the Author , to urge the Jewish worship as a pattern to Christians , when he knows that Worship and Discipline were the two things which Christ came to alter ; and although he retained Prayer and Praise ( parts of natural worship ) and Exhortations , which were all used amongst the Jews , yet we find no forms of words in Prayer used by the Jews , the retaining of which he directed : Nor did he use or retain instruments of Musick in the worship of God ; nor did the Primitive Christians , for Justin Martyr , Qu. & Resp . 107. tells us , That they looked upon the use of musick as a childish service of God ; and therefore used it not , only plain singing . 2. It lies upon him to prove , that no Priest , or Levite in the Jewish Church , might use any forms of prayer , or blessing , but those he mentioneth in their ordinary publick Service ; and when he hath done that , we will take the same argument , and prove , That neither the Disciples did , nor any Christians ought to use any Prayer but the Lords Prayer ; because Christ hath said , When you pray , say , or pray after this manner . 3. Admit they did not ; this will only prove , either that we must use no other , or that we may use forms of prayer directed by God himself , or by his holy Prophets , or other Penmen of Scripture . But it will not prove , that all men either must use , or may use forms of prayer never prescribed by God , nor by any men to whom God had given authority to make forms of prayer or praise for his Church . Surely it is no argument . If we must , or may use a form of prayer or praise directed by God , or Christ , by David , Asaph , Moses , &c. then we must , or may use forms of prayer made by Pope Gregory , Pope Boniface , or by St. Basil , or Chrysostome ; and it is impossible but men of learning must see the inconclusiveness of this Argument , only they must say something , and ad populum phateras , any thing will serve those that understand not . None that I have met with will say , that we must in praying , or blessing , use the forms of prayer and blessing used in Scripture , and no other . So then they only say we may use them . It is granted , and what wonder is it , if we may use such forms of words in prayer , as are directed by Christ , and those servants of his whom he appointed to write the Holy Scriptures for us , which is the rule of all our Actions , and contain all that we are to believe , to pray for , and to do ; though we judg it yet sinful for all Ministers to tye themselves to forms of prayers made by men that could never pretend to such an authority to guide the Church as to what is to be believed , prayed for , or done , but only to rule it , by seeing the Laws and Ordinances which Christ and his Apostles have given , put in execution ; especially considering , that neither Christ , nor his Apostles , whose proper offices it was to direct all things of lawful and necessary use in the Church , ever did any such thing . But after this , Pope Gregory comes up , and he ( forsooth ) thinks it fit to enjoyn such a thing : Or admit it were Basil or Chrysostome 200 years before him ( which we do not believe ) , the case is the same , though not so scandalous . I shall have done with what our Author saith , as to his first period ; only minding him , this is shooting at rovers , and will never hit any mark but that which is in very ignorant and childish persons heads : It is an arrogating the same power for the Governours of Churches since Christs and the Apostles times , to ordain in matters of Worship , which they had ; which is the same argument the Papists bring for their unwritten Traditions . If I had a mind to discover mens infirmities , I could take notice of many mistakes of our Author in this Paragraph , but this is not my business . 2. I proceed to his second Period ; where he saith , That prescript forms of worship have been established for above these 1200 years last past , no learned man can deny ; he delivereth himself in this bold assertion , in safe terms , Prescript forms of worship : truly that I will not deny . I believe that Christ and his Apostles ordained , that men should worship God by Prayers , Praises , Exhortations , and administring the Sacraments ; this form of worship , yea , and that they should Baptize in the name of the Father , the Son , and the Holy Ghost ( and were not these forms of worship ? ) these have been established 1600 years , he means more , though he either hath not worded it well , or had a mind to speak safely , though he did but deceive his Reader , and say nothing to the purpose . If he means , That forms of words to be ordinarily used by all Ministers ordinarily in their publick Prayers , were established in the Church , that is , generally used , or required to be used in the universal Church , or any considerable part of it these 1200 years , though I for once run the hazard of my repute for learning with this great Dictator , I shall deny it , yea and further challenge him and all his friends to prove any such thing before Six hundred years after Christ , when Popery came in with a full wind and tide . Let us hear his proof to the contrary of this assertion . He tells us , That it is now 1312 years since the Council at Laodicea ; and then it was decreed , that the Choristers should sing by book , and that the same prayers should serve for noon , and for Evening-service , for every Assembly ▪ nor should any Prayers be read , but what were received and established , having been delivered to them by their fore fathers . Here are three things asserted , 1. That this Council of Laodicea was held in the year 368. 2. That they made such a Canon . 3. That this is the sense of that Canon , That all Ministers should use forms of prayer composed by others . The Scripture tells us in St. John's time , ( which was more than two hundred years before this ) the Church of Laodicea was a very lukewarm Church , neither hot , nor cold , ready to be spued out of Gods mouth , wretched , miserable , poor , blind , naked , and proud , and ignorant , knowing not her own corruptions , Rev. 3. 15 , 16 , 17. If such a Church as this did make such a Canon ( which concerned only their own Province ) it hath nothing in it , either of a just pattern to imitate , or of a just proof . Chytreus tells us , that there was a Council held Anno 364 ; but there is not the least mention of it in the Synodicon , published by Dr. Pappus out of a M. S. wrote before the year 921. which yet giveth us an account of all Synods and Councils held from the Apostles time , to the 8th Council held upon the union of Photius and Pope John. Caranza hath it , with 59 Canons it should make ; He saith there were but 22 Bishops at it , of which the 18 Canon Caranza gives thus : De eo quod semper supplicationes Orationum ad horam novam & vesperam oportet celebrari . That prayers should be made both at 9 in the morning and evening ; but whether conceived prayers , or by a form , it saith not ; how Balsamon reports it , I cannot tell ; but it is more than I know , if Caranza is not to be believed as soon as Balsamon , and the Synodicon published by Dr. Pappas before them both . Balsamon dyed 1203 , his Works came not out till long after , when the Papists published them , and all Protestants know there is no great credit to be given to their Editions of any ancient Authors . The upshot then is this . 1. It is very incertain whether there were ever such a Council yea or no. 2. If there were , there were but 22 men at it , and it concerned only a part of Phrygia . 3 It was a Church corrupt enough , and indeed he that reads the pretended Canons , will find it . 4. This Council , according to Caranza , only decreed Prayers morning and evening , but did not prescribe words . 5. Balsamon speaks any thing which the late Papists had a mind to , who made him speak according to the sense of their Father Gregory . 6. However this was 368 years after Christ , when the Church had as to worship lost her Purity . His next proof is the Council of Carthage , which he says was 1284 years ago , that made a Canon , That if any man did compose any prayers , he should not presume to use them , till he had consulted the most knowing men in the Church . The intent of which decree ( he saith ) was , That none should have the liberty to use what forms of prayer he pleased , but that such only should be said , as had been ratified by due authority and ancient custom . I do not like dictating . How doth this Author know that this Canon was made by a Council at Carthage 1284 years ago ? First , if it were so , it was 396 years after Christs time , when as I said before , the Church was corrupted enough in Rituals . But what will he say if that Council never made any such Canon ? I can shew him a good Author to prove it , that is Justellus , who published the African-Code . In his Preface to it , p. 35. he speaks thus : Whereas they say , that there was a third Council held at Carthage , when Caesarius and Atticus were Consuls ; I the less refuse it , because Zonaras and Balsamo attest it , and the Africane Collection mentioneth it ; but they are mistaken who ascribe 50 Canons to it , there are but 21 which were made by it , all the rest were made 22 years after , in the time of Pope Boniface , in the year 419 : and this is proved by the words of the 47 Canon ; for Boniface was not Pope when Caesarius and Atticus were Consuls , but was ordained 418 when Honorius and Theodosius was Consuls . Now this was Canon 23 ; so as it was not made before the year 419. But as to what this Canon saith , it is as material , and nothing to this Authors purpose : but for that I refer my Reader to what I have before said in answer to Mr. Falconer . His next proof is from the Canon of the Council of Milevis ; as to which , I have fully spoken before , and only shall add this : That this pretended Canon is not to be found in the African-Code , published by Justellus , where it ought to have been , if any such had been made , and not been a temporary constitution . But for a fuller answer , I refer my Reader to what is before said , having nothing to add to it . He goes on , and says , It was one great reason , amongst many others , why publick Liturgies were compiled of old , that they might be Repositories of sound Doctrine , and Preservatives of the Catholick Faith. — These were Antidotes to keep Christians from being poisoned with erroneous and rotten Principles , as our English Liturgy is at this day an excellent Amulet against the infection from Papists , Socinians , Pelagians , and other modern seducers , and perhaps this is the Grand reason why the Belweathers of faction hate our Common-prayer-book , &c. As is the man , so is his truth , so is his spirit . The Papists have had Liturges these 1000 years , by this argument , they are the most orthodox people ; and it would be enquired in England at this day , whether there be more Socinians , Pelagians and Papists amongst those that adore the Liturgy , or amongst those who have no kindness for that or any other . Let but the understanding Reader judg of all the rest he saith , by the truth of this . In the next place he saith , it cannot be denied but Liturgies were in use in St. Basils and St. Chrysostomes time generally , who were about 380 years after Christ : and why cannot this be denied ? because he saith Liturgies are extant under their names . This learned argument will prove that there were also Liturgies in St. Marks , St. Peters , St. James , and St. Andrews time , for there are Liturgies out also under their names ; yet this is all this Author hath to say why no body should deny what he saith , as if there were not 100 books extant under the names of the Ancients , which not only Rivet and Cocus amongst the Protestants , but Possevine , Sixtus Senensis , Erasmus and Bellarmine amongst the Papists have denied to be theirs , men all as learned as our Author . I have before shewed that the Liturgies going under their names , could not be theirs . The noble and learned Lord of Mornay ( whom our Author sometimes speaks highly of ) , l. 1. de missa , cap. 6. saith , Liturgies has omnes falsi postulo . I charge all these Liturgies as false . In both of them , as was said before , is the hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which came 200 years after into the Church ) ; in both , Confessors are mentioned , whose names were not known of many years after ) ; in both , the Virgin Mary is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a term not admitted in common use till after the Council at Ephesus , 436. In both of them there is Incensing . Many other reasons the Reader may find in Morney , in the Chapter before quoted , &c. But faith our Author , Though we do not think that these are the very same which they used , because later ages have defaced them , and foisted many heterogeneous things into them , yet 't is Ridiculous to imagine that St. Basil and St. Chrysostome did not compile any , or that nothing of these was of their composing . And what if they did compile some ? doth it therefore follow , that they required all Ministers in their Diocesses to use them ? But the truth is , this is a ridiculous argument to prove they compiled any , because some go under their names ; and a ridiculous answer to men , proving the forgery of those pretended Liturgies from the use of terms not known in their Ages , of rites mentioned in them , which confessedly came not in of hundreds of years after they were dead ; and of Prayers found in them for a Pope and an Emperor that lived 500 years after they were dead : I say it will appear , to answer all this , a most silly and ridiculous trifling , to tell us , It is true , some things are foisted in since , but 't is manifest they made Liturgies , and some parts of those Liturgies . How is it manifest ? Good Reader , observe what possibility of proof there is , that these men made no such Liturgies ; if this will not , it lyes upon them to prove they did make some : They produce Copies , divers Copies ; we peruse them , and find , 1. That no two of them agree each with other . 2. That the Doctrine in the Copies , is contrary to the Doctrine of those times . 3. That there is in them Prayers for men that lived 500 years after they were dead . 4. That there are in them many rites and modes of worship , not known of hundreds of years after they were both dead . But yet , saith our Author , ' t is . Ridiculous to think these Fathers did not make Liturgies , or that nothing of these was of their composing ; yea 't is ridiculous to assert any thing in them was of their composing , for what is there to prove it ? Those parts which the Papists , and some Protestants say , are foisted in , come to us upon the same Tradition that the other parts do . What one thing is there in any of these Liturgies , which none but Basil or Chrysostome could be the Author of ? If others might be the Authors , and that 500 years after , how doth it appear that Basil or Chrysostome must ? we are sure they were no Authors of a great part ; what but a foolish fancy can make us believe they were the Authors of any part of them . But the truth is , this is the Papists answer . My Lord of Morney quotes Espenceus de missa privata , p. 220. It was ( saith the Jesuit ) Leo Thuscus that wrote the Scholion of the Priests communicating alone , he lived in the year 1170 , and was Secretary to Emanuel the Great , Emperour , and Interpreter to Trithemius — ( Did not he make the whole Liturgy ? ) and had respect rather to his own times than Chrysostomes ? — Which ( saith he ) I mind you of , not that I think that Missal unworthy of Chrysostome , or the Greek Church , or do otherwise suspect it , but think it began and composed by a most holy man , and enlarged by putting in many things , according to the variety of times . As much might be said for the Antiquity of the Alcoran , in which are many things of Primitive truth , though Mahomet hath put in a world of fooleries and wickedness ; and doubtless the whole is of no Primitive authority , though there be much Primitive truth in it . From hence our Author rises higher , to tell us of St. James , and St. Marks Liturgies , and Clements Constitutions ; for the two first , I have said enough before . For Clement , chuse Reader whether thou wilt believe the D. of Somersets Chaplain , or Eusebius and Hierome , who lived above 400 years after Christ , and knew of no such book as Clements Constitutions ; see Eusebius , l. 3. cap. 32. See also what Morney saith of this , l. 1. de missa , p. 46. cap. 2. He that will believe all in Bibliotheca patrum , hath more faith than I have , or any Protestant can have . But he will at last come to authentick Testimonies , that will satisfie any indifferent man , p. 56. if compared with the Liturgies ( that is , with the forgeries ) aforementioned , that such and such forms were used by Christians in the first ages ; and so that in all probability they were directed by the Apostles , or Apostolical men . Vsed is not enough , if he could prove it ; they must be universally used , or required to be universally used . But let us hear what proof he hath . Cyprian speaks of solemn Offices [ solemnibus adimpletis ] that must be understood of customary forms of Prayer — and why ? — because he elsewhere hath sursum corda , Lift up your hearts . — We lift them to the Lord. — In another place he saith — they prayed for several things continually and earnestly ; and these he saith , no doubt , were charitable forms , used in Morning and Evening-Service . Origen saith they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appointed Prayers ; Origen quotes a form of three lines . — Questionless this was in the Alexandirian Liturgy Tertullian mentions , Dominica solemnia , and tells us of four parts of it , Reading the Scripture , Singing of Psalms , Prayers and Adlocutions . These he will have to be Biddings of Prayer ; the Deacons saying , Let us pray ; then telling them what they should pray for . So then , Preaching was no part of the Sabbath-days Service , which I should rather understand by Allocutiones , considering that there is a book called Dies Dominica , so abundantly proves it , and we have such plentiful proof of it from Chrysostome , Justin Martyr , &c. But a thing never thought on by Christ or his Apostles , Bidding of Prayer , that ( forsooth ) must be made one of the parts of the Sabbath-service . Most ridiculous ! But in all this , good Reader , consider what little of proof there is , besides the Authors Questionless , and without doubt . Cyprian speaks of solemn things [ Offices he puts in ] , and are there no solemn things but Prayers made by forms ? He hath sursum corda . And do not those who pray by no forms , ordinarily begin with , Let us lift up our hearts to God. Cyprian saith they pray continually and earnestly , and might they not do so without a book ? Origen saith they used Prayers appointed ; but doth he say the words they should use in those prayers were also set and appointed them ? Origen reciteth a form of three lines , and he might for ought we know , or say to the contrary , both make it and use it : but is it proved that the Church generally used that form ? His interpretation of the Petitions mention'd by Tertullian as part of the solemn Service of the Sabbath , to be Collects , is a new whimsi of our Authors , and I think his Exposition of Tertullians sine Monitore is as new and precacious ; for , Tertullian's preces delegatae , they signified all the prayers which the Congregation put up to God , by their Ministers delegated and instructed to speak to God in the name of all the people ; who upon this account , by Greg. Naz. is said to have had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a kind of Mediatorship between God and man , he being the peoples mouth unto God : There was then in the Church-Meetings but one voice heard , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Chrysostome , Homil. 36. in 1 Cor. That is , There ought never to be but one voice in the Church . He that readeth , readeth alone , and the Bishop ( saith he ) is in the mean time silent . He that sings , sings alone ; and when all sing together , 't is all as one voice , &c. Our Author , in the last place , spends much Paper upon a quotation from Justin Martyr . It is too long to transcribe . p. 62. he comes to his Collections from it . 1. He saith the Catechumeni were taught to pray , the congregation of believers praying with them ; he would have them taught to pray by the Deacons , admonishing them to pray . Admonishing whom ? did they think we admonish those not admitted yet into Church , to pray in the solemn Assembly of the Believers ? Surely the latter ; and they told them the general matter of Prayer . This certainly concludes they had no stated forms of words which they used , and might use no other . So fair a proof is this . 2. In the next place he collecteth , that the Catechumeni did in a form make confession of their faith . What is this to the purpose ? 3. In the third place he gathers from Justin Martyr , that the Catechumeni were brought from the water to the congregatiou ; and Sermon ended , they went jointly to prayer . So then they had a Sermon , and prayers after it ; but how doth it appear this was by a form of words from which they might not vary ? Questionless , saith our Author : it is pretty that he should think his Questionless should make a good argument . But he hath found the form in Clements Constitutions , a book not heard of 300 years after Clements death , out of what hole soever it is now come . All he saith else , is no more to the purpose , than that Prayers being ended , they saluted one another with an holy kiss , they received the Sacrament , and prayed again , and praised God in a copious and large manner ( by their Minister ) . And these prayers being concluded , the people jointly cryed out , Amen . What proof there is for forms of prayer , comes out of the forged Constitutions of Clement , and this Authors strong fancy , not out of Justin Martyr : and our Author p. 62. confesseth Justin Martyr tells us no such things ; but yet he saith , They did it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Cyril he talks of as so ancient , was an Author lived near 500 years after Christ , and was not like to know so exactly what was done in Justin Martyrs time . Any writer now would be lookt on to give a very incertain account of what was done in England Anno 1200. nor would any give much credit to what he should write . It is a great vanity men have , when they are eager of a thing , to fancy all they meet with to look that way , if they do but see a word , or a letter or two of that nature . I knew a Dignitary of our Church , who was strongly conceited against the Morality of the Sabbath , and therefore was engaged to put another sense upon the fourth Commandment , or to leave us but Nine Moral Precepts in the Decalogue . He at last finds in Origen and Epiphanius , a place or two where Christ was call'd , The great Sabbath ; and presently writes a book about a new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mightily triumphing , That he had found out Gospel in the midst of the law . The sense of that Commandment was nothing else , but remember to sanctifie the Name of Jesus Christ . When , alas , the old Fathers meant no more , than that Christ in whom alone is rest for our souls , was typified by the holy day of rest appointed by the law ; and though Christ be our rest , our great rest , yet he is not a day of rest , which is that which the Commandment only speaketh of . Just so I observe it is in this Controversie . Some men are so mightily zealous for stated and universally imposed forms of prayer ; that where-ever in any of the Ancients they meet with the words Liturgy , Offices , Common-prayers , Prayers , solemn Services ; they presently think they have a full proof for forms of prayer , composed by others to be used by all Ministers . When as , alas , there 's nothing more weak and ridiculous , and these arguments speak nothing of reason , but only a fancy disturb'd by unreasonable passion . A Liturgy signifies nothing but an order of Ministration in holy things , which may be without one form of prayer , only directing the time , or times when the Ministers shall pray . Offices , in the ancients , signifies no more than Duties : The approbation of the term Offices , to forms of prayer to be used at Burials Christnings , &c. is but a very modern Popish Device to suggest to silly souls , that Ministers did not do their duties , if they did not use their Missals and Rituals , &c. and surely Prayers and solemn Services may be without forms , and so may Common prayers too . I am the more confirmed in this by what our Author saith next , wherein he undertakes a thing beyond all men ▪ viz. to prove , That in the Apostles times , and in the interval betwixt the burial of the Jewish Synagogue , and the setting up of the Christian Church set-forms of Divine Service ( he should have said of Prayers for all Ministers ) were allowed also . Aude aliquid brevibus gyni & carcere dignum ; Si vis esse aliquis — I know none hath undertaken this , neither Dr. Hammond nor Mr. Faulconer ; this Notion is but a Probationer to the world . Let us examine what Arguments he hath . 1. His first proof is from the Apostles going to the Temple to worship and pray , Acts 2. 46. Acts 3. 2. and ( 2. ) the Apostles justifying themselves , Acts 25. 8. 24. 12. 28. 17. that they had nothing against the temple , or the law : and 3. the Jews tenaciousness of their Rituals : all which are proved well enough , p. 63 , 64. But how will our Author prove that the Jewish Ministers in their Temple-service used any prescribed forms of prayer which others had made for them , and enjoyned them , who were no inspired Prophets , or Penmen of holy Writ ? He hath not yet proved this . Or how will he prove that the Apostles themselves in the Temples or Synagogues ministred at any time by such forms : we will prove they sometimes preached there , but it lyes upon our Author to prove they read prayers , for that we find not ; and we grant they may hear prayers that are forms , if the matter be good . It is a sign of an ill cause , or a weak Disputant , to pack on proof where none needed , but bring none where all the pinch and stress lay . Our Author here takes it for granted , what is most notoriously false , That the Apostles constantly attended the Jewish Service both in the Temple and Synagognes , only met together in other places , for the Sacrament , and such service as they could not joyn with the Jews in ; but that is not to our purpose , nor yet to examine how well by his Dial he hath rectified the Sun , translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 2. 46. in the house , not from house to house , nor at home ( as Beza ) . But he is not satisfied that in the Christian Assemblies , in the Apostles times there were no manner of forms . Who says there were not ? There was a form of sound Doctrine ( which the Apostle tells us of ) , there were Psalms , Hymns , and spiritual Songs in forms , they are the three titles of Davids Psalms ; we have nothing to do with any thing but forms of prayer , made by some particular Ministers , or Church Officers , to be used by all other Ministers . He comes a little to the point , p. 67. His first pretended proof , is what divers have touched upon before him , 1 Tim. 2. 12. we grant him from that Text , 1. That the several sorts of prayers are there mentioned . 2. That these several duties were to be done , prayers of these several sorts to be made ( for offices observed , that term seems to suggest something else not in the Text ) . But whereas he goes on , and tells us in the third place , p 68. That it is as clear , that the whole Church of Christ hath conceived , and taken it for granted in all ages , that the Apostle in this place did intend to fix a rule of Devotion , and did order a Platform and Model to be observed in all publick Services , and especially at the celebration of the holy Communion ; if he means a platform of words and phrases not to be varied from ; It is so far from being clear , that no proof can be brought of it , nor do ( as himself confesseth ) the Apostles words inforce any such belief , nor his following quotations out of Chrysostome , Ambrose , or Augustine prove the least of it . All rests upon the practice of the Church since , for which indeed much may be said , after 600 years after Christ , but nothing of any weight or moment before that time . And for the Churches judgment in Pope Gregory's time as to Rituals , it is a very ill proof of what was done in the Apostles time in all Protestants judgments . Our Author goes on still , and will not say it is demonstrable ; but he tells us it seems very probable , that the Apostles themselves did in their ordinary Ministrations observe forms of prayer , notwithstanding those extraordinary assistances of the spirit which they were blest with ▪ Strange ! the Apostles ! what men that received not their Ministry of men , nor by men , but immediately from Christ ( then he must give them their forms ) ! men that hath those extraordinary effusions of the spirit ! Surely there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Divine thing in prescribed forms ; or those that speak thus , must use the same Art with us , to perswade us to their Lure , that Romulus used with his silly Romans ; who to perswade them to accept his Laws , made them believe that he had them from the Goddess Ageria ; Well , but our Author doth not believe they used a book , ( we thank him for that ( the Parchments that St. Paul left at Troas , then shall not rise up in judgment against us , though his Cloak may ) , nor doth he think they tyed themselves to words , ( but this they must , if they used forms of words ) ; all that he will assert , that they used a certain method , and the matter and substance of their ordinary services , was for the most part the same . We thank him for nothing ; then Nonconformists use forms of prayer , as well as Conformists ; we shall never need examine his reasons , when we grant the thing ; for if they be strong , it is but to confirm what none doubteth ; if weak , it would be but to expose an Author , whose book seems to be calculated for his reputation . Thus far I have examined all the pretended proof from Antiquity , rather ex abundanti , and to satisfie some peoples curiosity , than for any other reason . And in the close let me give my Reader a caution against this kind of arguing , which I doubt not but will appear very reasonable . 1. The Reader must know , that Printing hath not been known in the world yet 200 years ; before that time , all was in Manuscripts . 2. The most of the Manuscripts were in Papists hands ▪ and from them it is that the Copies came which were printed ; indeed , the Bible was in the Jews hands ( as to the Old Testament ) we were infinitely acurate in preserving the purity of it , keeping account both of the numbers of lines in pages , and how often the same letter was used in each line ; the New Testament was in the hands of the Greek Churches as well as the Papists , so that they could not well deprave that . 3. That as the Church was debauching in some rituals before 300 years after Christ was expired ; so ever since 600 it hath been debauched , much in Doctrine , more in matters of Worship , Rites , Ceremonies and Government . 4. That from the year 600 , to 1516 , the generality of all ancient Manuscripts being in their hands , and that Church all along growing worse and worse , more sottishly idolatrous , superstitious and ignorant ( as to the generality of their Ministers ) , they made it their business to put out , and put in to the Writings of the ancients what they pleased , to forge Writings to be theirs , which were not so , and suppress others that were so , which is evident from the Writings of Papists , as well as Protestants . Sixtus Senensis , Possevine , Bellarmine , were all Papists ; so was Erasmus . Rivet and Cocus were Protestants , they have all books extant to teach us to distinguish betwixt the true Writings of the Ancients , and those pretended to be theirs , but not so . And there is no doubt , but it was through meer carelesness , if they left a word or line in the ancients , against any point of Doctrine , any way of Worship , any Rite or Ceremony , in credit at Rome , or used in their Church . 5. From them came Justin Martyr , Ignatius , Clement , Tertullian , Ambrose , Augustine ; in short , all the Writings of the Fathers we have , ( except possibly some two or three of the Greek Fathers ) ; yet the most famous and common Editions of them , are all Popish , and come out to us with their puttings out , and puttings in what they pleased . 6. From hence will appear , what little credit is to be given to any thing , in any of the books published under their names , any further than it is agreeable with the Scripture , and bottomed there . 7. Allow me the Editions of the Fathers and Councils , which the Papists have let us have , I hardly know one Doctrine of Popery , or one Idolatrous or Superstitious Practice , Rite or Ceremony at Rome , but I will bring as good proof for , as either Mr. Faulconer or Mr. Pelling have brought for the Antiquity of forms of prayer generally used . 8. From hence it follows , that those who lay such stress on this point of Antiquity in the case , are but doing the Papists work , laying a foundation for the Papists to build all their abominable Doctrines , Idolatries , and Practices upon , and he is half a Papist that is resolved to believe all those things true which may be found in the ancient Writings , as we have them . We have so much charity for those great and holy men , as to believe they never wrote any such things , though some Popish Monks and Fryers have fathered them upon them . 9. If any will yet believe what they find in their Works , as we now have them , he stands obliged not to do it rashly , but to read , 1. what both Papists and Protestants have wrote , as to that book of theirs out of which the Quotation is . 2. Then to consider what was the signification of the words , Liturgy , Merit , Offices , and an 100 more in that age ; and whether we have not put a new sense upon them , not known in their times . 3. To consider how far in the judgment of Protestants the Church was corrupted in the times when those Fathers wrote . 10. This I take to be a tedious work ; the Prophet , Isa . 8. 20. hath taught me a nearer and safer course : To the law , and to the testimony : if they speak not according to this word , it is because there is no light in them . Does any say , but how will you know the sense of the Scriptures ? I answer from my own conscience and reason , comparing things spiritual , with things spiritual , and hearing the judgments of others , before I determine . Will they say , but you may be deceived ? it is true , so might the Fathers : but in things necessary , if I use prayer , I have a promise , The Spirit shall lead you into all truth . I am sure I can from Scripture be as certain of the Will of God in any case , as I can be , that any one leaf of the Fathers were ever written by them ; and if it were , I am sure they were fallible men as well as I , and in many things did err . The pressing and laying so much stress as men do ( some men ) on authority and antiquity , is in truth nothing but a mighty facturing for Popery , and it is impossible but learned men must understand so much . Besides , not one , often , who talks so much of the Fathers , and antiquity , regards what Edition he quotes , or makes use of ; and all know , that where there is one of the Ancients to be got , so much as of Erasmus his Edition ( who was a Papist ▪ but seemeth just and honest ) , there are ten of filthy and most corrupt Popish Editions , where the Reader can safely trust nothing . And thus much shall serve for Mr. Pelling , for I am not concerned as to what he saith for the English Liturgy , let it be as fine a thing as it will ; if it be unlawful for me to use any in my Ministration in prayer , it is most certainly unlawful for me to use that , and at that boundary I stick , till better reason than I have yet met with , removes me from it . FINIS . For the Reverend his very Worthy Friend , &c. SIR , YOU must think me either very regardless of the Obligations you have laid on me , or ( which I had rather chuse ) very inconcerned in the New Argument for Forms of Prayer , from Matth. 26. 44. that I should put you to the trouble of a second Letter to mind me , not to overlook it , and particularly to give you my thoughts upon it . Indeed ▪ Sir , the Argumentation from it savours fo little of a Scholar , or a rational man , that I did not think you in earnest . But calling to mind , that the Gentlemen we have to do with , think they have a conclusive argument in the case , from the ●… Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 command that prayers should be made for all men , 1 Tim. 2 ( which surely may be made by each Minister for his Congregation ▪ and shall not need be prescribed in a book ) ; and what your self told me , that you heard a late Bishop of Bath and Wells say , That it was very probable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Parchments left at Troas , which St. Paul took such care Timothy should bring , were the Church-prayers , or Liturgy , forgetting ( as you well note ) that there St. Paul prayed some time without them . I began to assume some more deliberate thoughts of that Text , Mat. 26. especially reading what you write , that you had once met with it in Print , and had often heard it in Sermons and Conferences . For Sermons , men now-a-days use more Rhetorick than Logick ; but , methinks , in Prints and Conferences they should be more Logical . Let me therefore consider the Text , Mat. 26. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we translate it [ saying the same words ] ; so saith Mark ▪ 14. 39. Luke mentioneth but one prayer . Now , Sir , how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be translated the same words , judg you ; it must be the same word ( if any thing ) ●nd we know , though our Saviours prayer were very short , yet there was more than one or two words in it . But , Sir , this Topick speaks either a very great ignorance , or a wilful design , to lead others to mistake in those that use it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie always a syllabical word , but the thing , or matter , which some words signifie , and other words may signifie too . The Leper is said Mar. 1. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we translate it , to blaze abroad the matter , and that very truly . Christ is said to preach the word to the people , Mar. 2. 2. that is , the matter of the Gospel , for no doubt he did not always use the same syllabical words : so Mark 4. 14 , 15 , 16 , 17 , 18 , 19. Matth. 13. 19 , 20 , 21 , 22 , 23. where word signifies , the matter of the Gospel , though in diversified words , it were easie to produce an 100 Texts . The truth is , it is an Hebraeism , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies matter , or things , as often as syllabical words ; and those who know not this , are very ignorant of the Dialect of the Hebrew , or the Greek Tongue . Christ went and prayed , saying the same thing , that is , to the same sense , the same matter : and this must be the sense , for we shall find that Christ did not use the same syllabical words the first time , Mat. 26. 39. The words are , O my father , if it be possible , let this cup pass from me : nevertheless , not as I will , but as thou wilt . V. 42. He went away the second time , an●… prayed , saying , O my father , if this cup may not pass from me , except I drink it , thy will be done . V. 44. He prayed the third time , saying the same words . Mark 14. 36. He said , Abba Father , all things are possible unto thee , take away this cup from me : nevertheless , not what I will , but what thou wilt . V. 39. He prayed , and spake the same words . Luke 22. 42. Father , if thou be willing , remove this cup fr●m me : nevertheless , not my will , but thine be done . It is agreed on all hands by the Evangelists , that our Saviour at this time prayed but three times ; Luke mentions but one , Mark mentions two , Matthew mentions three . Here are four forms ; how is it possible that he should then use the same syllabical words twice , and yet use all the forms as they lye before us ? In earnest , the Argument from this Text is such a trifle , as I am ashamed to examine it , lest some should think me as simple as they that use it ; for it is as much idleness to pelt a Puppet , as to make it . Those who argue from this Topick , must be acquainted little with the Hebrew , or the Greek , or with the Scripture ; and those that think it militates against my Position , must have as little acquaintance , either with it , or with common sense , chuse they whether . My Hypothesis is , That it is unlawful for Ministers whom God hath furnished with the gift of Prayer , ordinarily to perform their ministerial Acts in publick solemn prayer , by the prescribed forms of others . No ( must they say ) Christ did it : Say they so ? who made these forms for him , I wonder ? who denies but that a person furnished with the gift of prayer , may pray by a form composed in his own heart ? who says forms of prayer are sinful in that degree as blasphemy , so that God himself cannot legitimate them ? who saith , that when we are to pray for one and the same thing , we may not use the same words which we have before conceived in our own hearts ? Now what doth this Text prove more ? If it could be proved that our Saviour did use the same words syllabically two or three times , which it is plain he did not ; if he did not pray six times instead of three ( which are all the Evangelists mention ) , yet I hope he made use of words conceived by himself ; and I do not read that he left any order , that his Disciples , or the Church should afterwards use these very words , and no other in a state of affliction ; if he had , surely we ought to have had no other Collect for sick and afflicted persons ; and by his varying four times ( or three times ) , he taught us that we may lawfully vary our words , and yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pray to the same sense , and make the same to be the matter of our Petitions . So that those who triumph in this Argument , do not only triumph before the Victory ( which the Proverb makes absurd ) , but they triumph in the thing by which they are conquered ; which yet if it be rightly done , is but ingenuous ; for we ought to rejoyce when Truth ( to which all rational souls are debtors ) prevaileth . By which ( Reverend Sir ) you may see I am very well pleased at the news ▪ that my little book shall be answered . I do not think it worthy of a man to be afraid of an Answer ; and profess to you rom my heart , that I should be glad to see an ingenuous answer , to which I should not be able to make a reply satisfactory to my self , or any reasonable persons . I will assure you it would go a great way to deliver me from the name of a Dissenter : But for a Minister of Christ , to be made a meer Minister of men , to read , or say in his Ministerial Acts only what men would have them , is what I am so far from thinking lawful , that I cannot entertain a thought of it with that patience I ordinarily use in causes which appear to me of a lighter nature : This is my present apprehension of this matter . I seek for Truth , and not for Masteries , and shall therefore rejoyce if any can inform me better ; but you see it must be with better arguments than these , though this be as good an argument , I must needs say , as that from Hosea 14. Take unto you words , and say , &c. and many others . But I have enlarged too much upon so inconcludent an argument , unless ( as I hope ) it will conclude that I am , Your most affectionate Brother and Servant , 
A23765	----	Scala sancta: or The exaltation of the soul. Being a train of pious thoughts, compleating the whole duty of man: or, Devotions compiled by R.A. Gent. in his solitudes. Allestree, Richard, 1619-1681. 1678 Approx. 319 KB of XML-encoded text transcribed from 150 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A23765 Wing A1161A ESTC R213044 99825567 99825567 29952 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A23765) Transcribed from: (Early English Books Online ; image set 29952) Images scanned from microfilm: (Early English books, 1641-1700 ; 1754:2) Scala sancta: or The exaltation of the soul. Being a train of pious thoughts, compleating the whole duty of man: or, Devotions compiled by R.A. Gent. in his solitudes. Allestree, Richard, 1619-1681. [16], 286 p., [1] leaf of plates printed by T. Snowden, for Gabr. Kunholt, and are to be sold at his shop at the post-office over against the Muse, at the sign of the King's-Head, London : 1678. R.A. = Richard Allestree. With added engraved titlepage. Reproduction of the original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Meditations -- Early works to 1800. Prayers -- Early works to 1800. 2004-04 TCP Assigned for keying and markup 2004-05 SPi Global Keyed and coded from ProQuest page images 2004-06 Melanie Sanders Sampled and proofread 2004-06 Melanie Sanders Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion Scala Sancta : OR THE EXALTATION OF THE Soul Being a Train of Pious Thoughts , Compleating the whole duty of Man : or , DEVOTIONS COMPILED by R.A. Gent. in his solitudes ▪ London , Printed by T. Snawden , for Gabr , Kunholt , and are to be sold at his shop at the post-office over against the Muse , at the sign of the King's-head , 1678. Scala Sancta : OR THE EXALTATION OF THE SOUL . Being a Train of Pious Thoughts , Compleating The whole Duty of Man : OR , DEVOTIONS compiled By R. A. Gent. in his Solitudes . Non bove mactatô coelestia numina gaudent Sed quae praestanda est , & sine teste fide . LONDON , Printed by T. Snowden , for Gabr. Kunholt , and are to be sold at his shop at the Post-Office over against the Muse , at the Sign of the King's-Head , 1678. Licensed , William Jane . Nov. 19. 1677. TO THE READER . WEre Man self-sufficient and independent , thoughts of this nature would be impertinent and unseasonable ; but seeing there are hopes and fears , blessings and curses scattered in this vail of misery , and laid up in heaps against the time of the revelation of the Righteous Judgment of God ; how stupid and forlorn must that soul be , which lives without God in the would ; though a spacious curtain be drawn over the globe of this Earth ; though we cannot perceive the regular motions of the several wheels of Providence , yet in all Estates flourishing or decaying , we ought to confide in , and depend upon his goodness , and power , and wisdom , who is the fountain of all Beings , and the Great Governour of the World ; under whose conduct the good man is safe ; and to the Throne of whose Grace there may be a fair access , if our prayers are managed aright , in which way I leave thee ; and if these following papers can assist thee , bless God for the occasion , which is the End of the Author's Hope in this undertaking . Farewell . To the Honourable Mary Mountague , Wife to the Right Honourable Lord cheif Baron . Madam , SEeing it is the heart which God alone accepts , as a Sacrifice of retribution , I humbly crave you would be pleased to take a view of the counterpart of my Soul , wherein is set down the joyful correspondency it has had with Heaven ; and the rather because joy and immortality , our entrance into the Blessed Mansions above , is the common interest and design of all who appeal to Heaven in the name of Christ : I know your Closet is plentifully stor'd with holy Ejaculations , that Sacred perfume which sweetens the very breath of the Soul , and is more acceptable to God , than costly odours , the scent of Myrrh and Frankincense , yet these Papers possibly may find entertainment ; because they are pen'd by one whose Soul has been many years travelling that way , and therefore chiefly endeavours to speak the dialect & Language of that Kingdom : no friendship is so strong as that which is contracted by Travellers in this journey ; and though I have the honour to have the same blood of R. A's . running in my veins , yet I esteem my self more happy in the beginnings of our Christian allyance and eternal duration of it , when we shall pass from this state of grace to that of glory . How glorious must your entrance be into the Holy Land ; for Persons placed in so high a station by holy example command their attendants : & when you enter into the land of promise , your numerous train must follow ; in which retinue to be admitted is the humble and hearty Prayer of Madam , Your Ladyships most humble Servant and Relation . R. A. THE PREFACE . I Chose the Psalms of David for the Platform of my Devotions , because nothing can be supposed more acceptable to God in duties of this nature , than to follow his steps , who was a man after God's own heart . The Original is so well penned , so full and lofty in its expressions , that Cowley , when he gave his censure of the Translators , says , that Shimei hardly reviled David more , than some of them have done . However , I reckon not my self concerned in that charge , seeing I follow the best Translation our Language bears . Were this Book of Psalms duly weighed , and considered , men might find materials for their addresses to Heaven fitted for all states and conditions ; as if it were a mirrour of the Passages of Humane Life , and comprehended all the desires and offices of a good man. Though David's Composures were elegant and harmonious in their native dress , yet 't was not the Instrument , but the strings of his heart made the sweetest melody . Nothing is more charming than a soul so well tuned , so well skill'd in all the parts of Divine musick : Thus we joyn consort with the harmony of the sphears ; we may be assured that the Eccho is rebounded with the exultation and Hallelujahs of Heaven it self . CHOICE MEDITATIONS Out of the PSALMIST . SErve the Lord with fear , and rejoyce unto him with reverence , 2.11 . But know , that the Lord hath set apart him that is godly for himself : the Lord will hear me when I call upon him , 4.3 . Offer the sacrifices of Righteousness , and put your trust in the Lord , v. 5. For thou art not a God that hath pleasure in wickedness , neither shall evil dwell with thee , 5.4 . For thou , Lord , wilt bless the Righteous : with favour wilt thou compass him as with a shield , 12. God judgeth the Righteous , and God is angry with the Wicked every day . If he turn not , he will whet his Sword , he hath bent his Bow , and made it ready ; 7.11 , 12. The Wicked shall be turned into Hell , and all the Nations that forget God. For the Needy shall not alway be forgotten : the expectation of the poor shall not perish for ever , 9.17 , 18. The Lord tryeth the Righteous ; but the Wicked , and him that loveth violence , his Soul hateth . For the Righteous Lord loveth Righteousness , his countenance doth behold the upright , 11.56.7 . For the oppression of the poor , for the sighing of the needy , now will I arise saith the Lord , I will set him in safety , from him that pusseth at him . The words of the Lord are pure words , as silver tryed in a furnace of Earth purified seven times in the fire , 12.5 , 6. The Lord looked down from Heaven upon the children of Men , to see if there were any that would understand and seek after God , 14.2 . Lord , who shall abide in thy Tabernacle ? who shall dwell in thy holy Hill ? He that walketh uprightly and worketh Righteousness , and speaketh the Truth in his Heart , 15.1 , 2. In whose eyes a vise person is contemned , but he honoureth them that fear the Lord : he that sweareth to his neighbour , and disappointeth him not . Thou wilt shew me the path of Life ; in thy presence is the fulness of joy , at thy right hand there is pleasure for evermore , 16.11 . I will call upon the Lord , who is worthy to be praised : so shall I be safe from mine enemies , 18.3 . I was upright before him , and I kept my self from mine iniquity : therefore the Lord hath recompenced me according to my Righteousness , and according to the cleanness of mine hand in his eye-sight . With the merciful thou shalt shew thy self merciful , with an upright man , thou shalt shew thy self upright ; vers . 23 , 24 , 25. He delivereth me from mine enemies : yea , thou liftest me up above those that rise up against me : thou hast delivered me from the violent Man. Great deliverance giveth he to his King , and sheweth mercy to his anointed , to David , and to his Seed for evermore , vers . 48 , 51. The Heavens declare the glory of God ; and the Firmament sheweth his handy-work , 19.1 . The Lord hear thee in the day of Trouble ; the Name of the God of Jacob defend thee , 20.1 . Grant thee according to thine own heart , and fulfil all thy Counsel , vers . 4. Our Fathers trusted in thee , and thou didst deliver them ; 22.4 . For he hath not despised , nor abhorred the affliction of the afflicted , neither hath he hid his face from him , but when he cryed unto him , he heard him , vers . 24. The Lord is my Shepherd , I shall want nothing , 23.1 . He that hath clean hands , and a pure heart , who hath not lift up his Soul to vanity , nor sworn deceitfully , 24.4 , 5 , He shall receive the blessing from the Lord , and righteousness from the Lord of his Salvation . Lord , I have loved the habitation of thy house , and the place where thy honour dwelleth , 26.8 . Wait upon the Lord , be of good courage , and he shall strengthen thine heart : wait , I say , on the Lord , 27.14 . I hate them that regard lying vanities : but I trust in the Lord. I will be glad and rejoyce in thy mercy , for thou hast considered my trouble , thou hast known my Soul in adversities , 31.6 , 7. For my life is spent with grief , my strength faileth me because of my Iniquity , and my bones are consumed , vers . 10. Blessed is he whose Transgression is forgiven , and whose Sin is covered . Blessed is the man unto whom the Lord imputeth not Iniquity , and in whose spirit is no Guile . I acknowledge my Sin unto thee , and mine Iniquities have I not hid : I said , I will confess my Transgression unto the Lord , and thou forgavest the iniquity of my Sin. Be glad in the Lord , ô ye Righteous , and rejoyce , and shout for joy all ye that are upright in heart , 32.1 , 2 , 5 , 11. He loveth Righteousness , and Judgment , the Earth is full of the goodness of the Lord. Let all the Earth fear the Lord , let all the Inhabitants of the World stand in awe of him . The Lord looketh from Heaven : he beholdeth all the Sons of Men. Depart from evil and do good , seek Peace , and pursue it . From the place of his habitation he looketh upon all the Inhabitants of the Earth . He fashioneth all their hearts alike : he considereth their works . There is nothing saved by the multitude of an Host , neither a mighty man delivered by great strength . Behold , the Eye of the Lord is upon them that fear him , and upon them that hope in his mercy : To deliver their Soul from Death , and to keep them alive in Famine , 33.5 , 8 , 13 , 14 , 15 , 16 , 18 , 19. I will bless the Lord at all times : his praise shall continually be in my mouth . O magnifie the Lord with me , and let us extol his Name together . I sought the Lord , and he heard me , and delivered me from all my fears . The poor cryeth , and the Lord heareth him , and saveth him out of all his troubles . The Angel of the Lord encampeth round about them that fear him , and delivereth them . O taste and see how good the Lord is to them that fear him , and trusteth in him . O fear the Lord , ye his Saints , for there is no want to them that fear him . The ●●ons do lack , and suffer hunger , but they that seek the Lord shall want no manner of thing that is good . Keep thy Tongue from evil , and thy Lips from speaking guile . Depart from evil and do good ; seek peace and pursue it . The Eyes of the Lord are over the Righteous , and his Ears open unto their cry . The Face of the Lord is against them that do evil , to cut off the remembrance of them from the Earth . The Righteous cry , and the Lord heareth and delivereth them out of all their troubles . The Lord is nigh unto them that are of a broken heart , and saveth such as be of a contrite Spirit . Many are the troubles of the Righteous , but the Lord delivereth them out of all . Evil shall slay the Wicked , and they that hate the Righteous shall be desolate . The Lord redeemeth the Souls of his Servants , and none of them that trust in him shall be desolate , 34.1 , 3 , 4 , 6 , 7 , 8 , 9 , 10 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 21 , 22. For he flattereth himself in his own Eye , until his abominable Sins be found to be abominable . For with thee is the fountain of Life : and in thy Light , shall we see Light. O continue thy loving kindness unto them that know thee , and thy righteousness to them that are upright in hea●●● 36.2 , 9 , 10. Fret not thy self because of the evil doers , neither be envious against the workers of iniquity . For they shall soon be cut down like the Grass , and wither as the green herb . Trust in the Lord , and be doing good , so shalt thou dwell in the Land , and verily thou shalt be fed . Delight thy self in the Lord , and he shall give thee the desires of thy heart . Commit thy way unto the Lord , trust also in him , and he shall bring it to pass . Rest in the Lord , and wait patiently upon him : fret not thy self because of him who prospereth in his way , because of the man that bringeth wicked devices to pass . Cease from anger , and forsake wrath : fret not thy self in any wise to do evil : For evil doers shall be cut off : but those that wait upon the Lord , they shall inherit the Land. A little that the Righteous man hath , is better than the riches of the ungodly . The Wicked borroweth and payeth not again , but the Righteous sheweth mercy , and giveth . For such as be blessed of God , shall inherit the Land : and they that be cursed of him , shall be cut off . The steps of a good man is blessed of the Lord , and he delighteth in his way . Though he fall , he shall not be utterly cast down : for the Lord upholdeth him with his hand , I have been young , and now am old ; yet never saw I the Righteous forsaken , nor their seed begging their Bread. He is ever merciful , and lendeth , and his Seed is blessed . Wait on the Lord , and keep his way , and he shall exalt thee to inherit the Land ; when the Wicked are cut off , thou shalt see it . I have seen the Wicked in great power , and spreading himself like a green bay-tree ; Yet he passeth away , and lo , he was gone : yea , I sought him , but he could not be found . Mark the perfect man , and behold the upright , for the end of that man is peace . The Salvation of the Righteous is of the Lord , he is their strength in the time of trouble . And the Lord shall help them , and deliver them from the Wicked , and save them , because they put their trust in him . 37.1 , 2 , 3 , 4 , 5 , 7 , 8 , 9 , 15 , 16 , 21 , 22 , 23 , 24 , 25 , 26 , 34 , 35 , 36 , 37 , 39 , 40. For in thee O Lord do I hope thou wilt hear , O Lord my God , 38.15 . I said , I will take heed to my ways that I offend not with my Tongue : I will keep my mouth with a Bridle , while the Wicked is before me . Behold , thou hast made my daies as an hand breath , and my daies are as nothing before thee : verily , every man at his best state is altogether vanity , Selah . When thou with rebuke doth chasten man for Sin , thou makest his beauty to consume away like a moth fretting a Garment , surely every man is vanity , Selah . 39.1 , 5 , 11. Blessed is that man that maketh the Lord his Trust : and respecteth not the proud , nor such as go about with lies , 40.4 . The Lord will preserve him and keep him alive , and he shall be blessed upon the Earth , and thou wilt not deliver him to the will of his Enemies , 41.2 . As the Hart panteth after the Water-brooks , so panteth my soul after thee , O my God. Why art thou cast down O my Soul , and why art thou so disquieted within me ? hope thou in God , for I will yet praise him , for the light of his countenance , 42.5 . God is my refuge and my strength , a very present help in trouble . Therefore will I not fear , though the Earth be moved , and the Mountains be carried into the midst of the Sea , 46.1 , 2. For the Lord most high is terrible , he is a great King over all the Earth , 47.2 . Hear this all ye People , give ear all ye Inhabitants of the Earth , 49.1 . The mighty God , even the Lord hath spoken , and called the Earth from the rising of the Sun unto the going down of the same . For every Beast of the Forest is mine , and the Cattel upon a thousand Hills . I know all the Fowls upon the Mountains , and the wild Beasts of the Fields are mine . If I were hungry , I would not tell thee , for the World is mine , and the fulness thereof . Call upon me in time of trouble , I will hear thee , and thou shalt glorifie me . Thou givest thy mouth to evil , and thy tongue frameth deceit , 50.10 , 11 , 12 , 15 , 19. Thy Tongue deviseth mischief , like a sharp Rasor ; thou lovest evil , more than good ; and Lying rather than to speak Righteousness , Selah . But I am like a green Olive-tree in the House of my God. I trust in the mercy of God , for ever and ever , 52.2 , 3 , 8. It was thou mine own familiar Friend , my guide , and my acquaintance , that hath done me this dishonour . Cast thy burthen upon the Lord and he shall sustain thee : he shall never suffer the Righteous to be moved . But thou , O Lord , shalt bring them down into the pit of Destruction : bloody and deceitful men shall not live out half their daies , but I will trust in thee O Lord , 55.13 , 22 , 23. In God I will praise his Word , in God I have put my trust , I will not fear what flesh can do unto me . Cast thy burthen upon the Lord , and he shall sustain thee : he shall never suffer the Righteous to be moved . But , O Lord , thou shalt bring them to the pit of Destruction : bloody and deceitful men , shall not live out half their daies , but I will trust in thee . In God will I praise his Word , in God I have put my Trust , I will not fear what Flesh can do unto me . When I cry unto thee , then shall mine Enemies turn their Back : this I know , for God is for me , in God have I put my trust , I will not be afraid what man can do unto me , 56.4 , 9 , 11. Truly my Soul waiteth upon God , for of him cometh my Salvation . He only is my Rock and my Salvation : he is my defence , so that I shall not greatly be moved . Trust not in oppression , and in Robbery : if Riches encrease , set not your heart upon them . God hath spoken once , twice have I heard this , that power belongeth unto God. Also unto thee O Lord , belongeth mercy : for thou rendrest to every man according to his Works , 62.1 , 2 , 10 , 11 , 12. He Ruleth by his Power for ever , his eyes behold the Nations : let not the rebellious exalt themselves , Selah . O bless our God , ye People , and make the voice of his praise to be heard . For thou , O God , hast proved , thou hast tryed us , even as Silver is tryed . Sing forth the honour of his Name , make his praise glorious , 66.2 , 7 , 8 , 10. He is a Father of the Fatherless , and Judge of the Widows . God is in his holy Habitation . He that is our God , is the God of our Salvation : and unto God , belongeth the issues from Death , 68.5 , 20. The humble shall see this and be glad , and your Soul shall live that seek God. For the Lord heareth the poor , and despiseth not his Prisoners , 69.32 , 33. He shall spare the poor and needy , and shall save the Souls of the needy . He shall redeem their Souls from deceit and violence , and precious shall their Blood be in his sight , 72.13 , 14. The Prosperity of the Wicked ; they are not in trouble as other men , neither are they plagued like other Men , therefore pride compasseth them about as a Chain , violence covereth them as a Garment . Their Eyes stand out with fatness , they have more than heart can wish . My Flesh and my Heart faileth , but God is the strength of my Heart , and my portion for ever . Surely thou didst set them in slippery places , thou castest them down into Destruction . How are they brought into Desolation , as in a moment they are utterly consumed with terrours . But it is good for me to draw neer unto God , I have put my trust in the Lord God , that I may declare all thy works , 37.6 , 18 , 19 , 26 , 28. All the horns of the wicked will I cut off , but the horns of the Righteous shall be exalted , 5.10 . Is his mercy clean gone for ever ? doth his promise fail for evermore ? Hath God forgotten to be gracious ? hath he in anger shut up his tender mercy ? Selah . 77.8 , 9. Therefore the Lord heard this , and was wroth : so fire was kindled against Jacob , and his anger also came up against Israel . Because they believed not in God : and trusted not in his Salvation . Give ear O my people , to my Laws , incline your Ears to the words of my Mouth . That they might set their hope in God , and not forget the work of God , but to keep his Commandments , 78.1 , 7 , 21 , 22. The Wrath of God came upon them , and slew the fattest of them , and smote down the chosen men of Israel . For all this they sinned still , and believed not for all his wondrous Works . But he being full of compassion , forgave all their Iniquities , and destroyed them not ; yea , many a time turned he his anger away , and did not stir up all his Wrath. For he remembred that they were but flesh , a wind that passed and cometh not again , 78.31 , 32 , 38 , 39. God standeth in the Congregation of the Mighty : he judgeth among the Gods. Defend the Poor and Fatherless : do Justice to the Afflicted and Needy . Deliver the Poor and Needy out of the hand of the Wicked , 82.1 , 3 , 4. Thou hast forgiven the Iniquity of thy People , thou hast covered all their Sins . Thou hast taken away all thy Wrath : thou hast turned thy self from thy fierce anger . Turn us O God of our Salvation , and cause thine anger to cease from us , 85.2 , 3 , 4. Yea , the Lord shall give that which is good , and our Land shall give her increase , vers . 12. For thou O Lord art good , and ready to forgive , and plentious in Mercy unto all them that call upon thee . In the day of my trouble I will call upon thee : for thou wilt answer me . For great is thy mercy towards me , for thou hast delivered my Soul from the lowest Hell. For thou O Lord , art a God full of compassion , and gracious : long suffering , and plentious in mercy and truth , 86.5 , 7 , 13 , 15. Thy Wrath lyeth hard upon me , and thou hast afflicted me with all thy Waves and Stormes . But unto thee have I cryed O Lord , in the morning shall my Prayer prevent thee , 88.7 , 13. Thou rulest the raging of the Sea , when the Waves thereof arise , thou stillest them . The Heavens are thine , the Earth also is thine : as for the World and the fullness thereof , thou hast founded them . For the Lord is our defence , and the holy One of Israel is our King. His Seed also will he make to endure for ever : and his Throne as the days of Heaven . If his Children forsake my Law , and walk in my Judgments : If they will break my Statutes , and keep not my Commandments : Then will I visit their Transgressions with the Rod , and their Iniquities with stripes . Nevertheless my loving kindness will I not utterly take from him : nor suffer my faithfulness to fail . My Covenant will I not break , nor alter the thing that is gone out of my lips . Once have I sworn by my holiness , that I will not fail David . His Seed shall endure for ever , and his Throne as the Sun before me . How long Lord , wilt thou hide thy self , for ever ? shall thy Wrath burn like fire , 89.9 , 11 , 18 , 29 , 30 , 31 , 32 , 33 , 34 , 35 , 36 , 46. O satisfie us early with thy mercy , that we may rejoyce , and be glad all our days . Make us glad according to the days wherein thou hast afflicted us : and the year wherein we have seen evil . 90 , 14 , 15. Only with thine Eyes thou shalt behold , and see the reward of the Wicked . There shall no evil befal thee , neither any Plague come neer thy dwelling . He shall give his Angels charge over thee , to keep thee in all thy ways . They shall bear thee up in their hands lest thou dash thy Foot against a Stone . He shall call upon me , and I will answer him : I will be with him in trouble , I will deliver him , and honour him . With long Life will I satisfie him , and shew him my Salvation , 91.8 , 10 , 11 , 12 , 15 , 16. Lord , how long , how long shall the Wicked triumph ? The Lord knoweth the thoughts of Man , they are but vain . Blessed is the man whom thou chastenest , O Lord , and teachest him out of thy Law. For the Lord will not cast off his People : neither will he cast off his Inheritance . When I said , my Foot slipped , thy mercy O Lord held me up . In the multitude of my thoughts within me , thy comforts delight my Soul. My Lord is my defence : and my God is the Rock of my refuge , 94.3 , 11 , 12 , 14 , 18 , 19 , 22. Come let us worship and bow down , let us kneel before the Lord our Maker , 95.6 . Rejoyce in the Lord , O ye Righteous , and give thanks at the remembrance of his holiness , 97.12 . Let them praise thy great and terrible Name , for it is holy , 99.3 . I will behave my self wisely , with a perfect heart , O when wilt thou come unto me ? I will walk within my House with a perfect heart . A froward heart shall depart from me : I will not know a wicked person . Whoso privily slandreth his Neighbour , him will I destroy : him that hath a high look , and a proud heart , I will not suffer ; my Eyes shall be upon the faithful in the Land , they shall dwell with me . He that walketh in a perfect way , he shall be my Servant . He that worketh deceit , shall not dwell in my House : He that telleth Lies , shall not tarry in my sight I will early destroy all the wicked of the Land , that may cut off all the wicked doers from the City of the Lord , 101.2 , 4 , 5 , 6 , 7 , 8. For he hath looked down from the height of his Sanctuary , from Heaven did the Lord behold the Earth : To hear the groaning of the Prisoners , to loose those that are appointed to death , 102.19 , 20. Bless the Lord O my Soul , and all that is with me bless his holy Name . Bless the Lord O my Soul and forget not all his benefits . Who forgiveth all their iniquity : who healeth all thy Diseases . For as the Heaven is above all the Earth , so great is his mercy towards them that fear him . The Lord is gracious and merciful , slow to anger , and plenteous in mercy . He will not alway chide , neither will he keep his anger for ever . He hath not dealt with us after our Sins , nor rewarded us according to our iniquity . As far as the East is from the West , so far hath he set our Sins from us . Like as the Father pitieth his Children , so the Lord pitieth them that fear him . For he knoweth our frame , he remembreth we are dust , 103.1 , 2 , 3 , 8 , 9 , 10 , 11 , 12 , 13 , 14. As to the Seas thou hast set bounds that they pass not over : that they turn not again to cover the Earth . O Lord , how manifold are thy Works ! in wisdom hast thou made them all : the Earth is full of thy riches . So is this great and wide Sea , wherein are things creeping innumerable , both small and great Beasts , 104.9 , 24 , 25. Glory ye in his holy Name : Let the Heart of them rejoyce that seek the Lord. Seek the Lord and his strength : seek his face evermore . Remember his marvellous works that he hath done , his wonders , and the judgments of his mouth . He is the Lord our God , his judgments are in all the world . And confirmed the same unto Jacob for a Law , and unto Israel for an everlasting Covenant . Saying , unto thee will I give the Land of Canaan , the lot of your inheritance . He suffered no man to do them wrong : yea , he reproved Kings for their sakes : Saying , touch not my Anointed , and do my Prophets no harm . Moreover , he called for a Famine upon the Land : he brake the whole Staff of Bread. He sent a man before them , even Joseph , who was sold for a Servant . Whose feet they hurt with fetters , he was laid in Iron . Until that time the Word came , the Word of the Lord tryed him . The King came and loosed him : even the Ruler of the People , and let him go free . Israel also came out of Aegypt , and Jacob sojourned in the Land of Ham. He turned their Water into Bloud , and slew their Fish. Their Land brought forth Frogs in abundance , in the Chamber of their King. He spake , and there came divers sorts of Flies , and Lice in all their Coasts . He opened their Rocks , and the Water gushed out ; they ran in the dry places like a River , 105.3 , 4 , 5 , 7 , 10 , 11 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 23 , 29 , 30 , 31 , 41. Our Fathers understood not thy wonders in Aegypt , neither remembred the great multitude of thy Mercies , but provoked him at the Sea , even at the Red-Sea . He rebuked the Red-sea also , and it was dryed up : so led them through the depths as through the Wilderness . And he saved them from the hand of him that hated them : and redeemed them from the hand of the Enemy . The waves covered their Enemies : there was none of them left . And a Fire was kindled in their company , the flame burnt up the Wicked . Therefore he said he would destroy them , had not Moses stood before them in the breach , to turn away his Wrath lest he should destroy them . Yea , they dispised that pleasant Land , they believed not his Word . But murmured in their Tents , and hearkned not unto the voice of the Lord. Therefore he lifted up his hand against them , to over-throw them in the Wilderness . Thus they provoked him to anger , with their inventions , and the Plague barke in upon them . Then stood up Phineas , and so the Plague ceased . They angred him also at the Waters of strife , so that it went ill with Moses for their sake . They served their Idols which were a snare unto them . And shed innocent Bloud , even the bloud of their Sons and of their Daughters , whom they Sacrificed unto the Idols of Canaan , and the Land was polluted with Bloud . Thus were they defiled with their own Works , and went a Whoring with their own inventions . Therefore was the Wrath of God kindled against his People , insomuch that he abhorred his own Inheritance . Nevertheless , he regarded their affliction when he heard their cry . And he remembred them for his Covenant , and repented him according to the multitude of his Mercies . He made them also to be pitied of them that carryed them away Captive , 106.7 , 9 , 10 , 18 , 23 , 24 , 25 , 26 , 29 , 30 , 32 , 36 , 38 , 39 , 44 , 45 , 46. Blessed are they that keep Judgment , and he that doth Righteousness at all times , 106.3 . They hunger and thirst , their Soul fainteth in them . Then they cryed unto the Lord in their trouble , and he delivered them out of their distresses . O that Man would therefore praise the Lord for his goodness , and for his wonderful Works to the Children of Men. For he satisfieth the longing soul , and filleth the hungry soul with goodness . Then they cryed unto the Lord in their trouble , and he saved them out of their distress . Fools , because of their Transgressions , and because of their Iniquities are afflicted . And a fruitful Land is turned into barrenness , for the wickedness of them that dwell therein . He turneth the Wilderness into a standing Water , and dry ground into Water-springs . The Righteous shall see it and rejoyce , and all Iniquity shall stop her mouth . Whoso is wise , and will observe those things , shall understand the loving kindness of the Lord , 107.5 , 6 , 8 , 9 , 13 , 14 , 17 , 33 , 35 , 42 , 43. For thy Mercy is greater than the Heavens , and thy Truth reacheth unto the Clouds . O help us against the Enemy , for vain is the help of Man. Through God we shall do great Acts , for vain is the help of Man , 108.4 , 12.13 . I will give thanks unto the Lord , with my whole heart secretly among the Faithful , and in the Congregation . His work is worthy to be praised , and in honour , and his Righteousness endureth for ever . The merciful and gracious Lord hath so done his marvelous works , that they ought to be had in remembrance . The fear of the Lord is the beginning of Wisdom , a good understanding have all they that do his Commandments ; his praise endureth for ever , 111.1 , 3 , 4 , 10. Blessed is the Man that feareth the Lord , he hath great delight in his Commandments . Riches and plenteousness shall be in his House , and his Righteousness endureth for ever . Unto the godly there ariseth Light in the Darkness , he is Merciful , Loving , and Righteous : A good man is merciful and lendeth , and will guide his Words with discretion , he will not be afraid of any evil tyding . His heart standeth fast , and believeth in the Lord. His heart is Established , and will not shrink , until he seeth his desire upon his Enemies . He hath dispersed and given to the Poor , and his Righteousness remaineth for ever . His Horn shall be exalted with Honour , 121.1 , 3 , 4 , 5 , 7 , 8 , 9. He maketh the Barren Woman to keep house , and to be a joyful Mother of Children , 113.8 vers . Tremble thou Earth at the presence of the Lord , at the presence of the God of Jacob , 114.7 . As for our God he is in Heaven , he hath done whatsoever pleased him , but thou House of Israel , put thou thy trust in the Lord , he is their helper and defence ; ye that fear the Lord , he is their helper and defender , he shall preserve them that fear the Lord , both small and great , 115.3 , 9 , 11 , 13. The Lord hath enclined his Ear unto me , therefore will I call upon him as long as I live . I shall find trouble and heaviness , and I shall call upon the Name of the Lord. O Lord I beseech thee deliver my Soul. Gracious is the Lord and righteous ; yea , our God is merciful ; the Lord preserveth the simple ; I was in misery , and he helped me ; I will offer unto thee the sacrifice of Thanksgiving : and call upon the Name of the Lord , 116.4 , 5 , 6 , 15. It is better to trust in the Lord , than to put any confidence in Man : it is better to trust in the Lord , than to put any confidence in Princes ; the Lord is on my side , I will not fear what Man can do unto me ; thou art my God , I will praise thee ; thou art my God , I will thank thee , O give thanks unto the Lord , for he is gracious , and his Mercy endureth for ever , 118.6 , 8 , 9 , 28 , 29. thou hast charged that we should diligently keep thy Commandements ; wherewithal shall a young Man cleanse his way , even by ruling himself after thy word ; teach me , O Lord , the way of thy Statutes , and I shall keep it unto the end ; O give me understanding , and I shall keep thy Law ; yea , I shall keep it with my whole heart ; O turn away my eyes , lest they behold vanities , and quicken thou me in thy way ; O establish thy word in thy Servant , that I may fear thee ; O think upon thy Servant as concerning thy word , wherein thou hast caused me to put my trust ; the same is my comfort in my trouble ; for thy word hath quickned me : O Lord thou hast dealt graciously according to thy word ; before I was troubled I went wrong ; but now I have kept thy word , thou art good and gracious ; O teach me thy Statutes : O let my heart be sound in thy Statutes that I be not ashamed ; quicken me after thy loving kindness , and so shall I keep the Testimonies of thy mouth : O how sweet are thy words unto my Taste , yea sweeter than Honey unto my Mouth ; through thy Commandments I get understanding , therefore I hate all wicked ways ; let the free-will offerings of my mouth please thee ; O Lord , teach me thy Judgements : O establish me according to thy word that I may live , and let me not be disappointed of my hope ; hold thou me up , and I shall be safe ; yea my delight shall ever be in thy Statutes ; O deal with thy Servant according to thy loving Mercy , and teach me thy Statutes ; order my steps in thy word , so shall no wickedness have Dominion over me ; O deliver me from the wrongful dealing of Men , so shall I keep thy Commandments ; Righteous art thou O Lord , and true in thy Judgement ; I call with my whole heart , O Lord , hear me , I will keep thy Statutes : Early in the Morning , O Lord , do I cry unto thee , for in thy Word is my trust : hear my voice , O Lord , according to thy loving kindness : quicken me as thou art wont , Psalm 119. O consider my Adversary and deliver me , for I do not forget thy Law ; I am as glad of thy word as one that findeth great spoils ; great is the grace that they have which love thy Law , and they are not offended at it ; I have kept thy Commandments and Testimonies , for they are not offended at it : O let my Soul live , and it shall praise thee , and thy Judgements shall help me ; I have gone astray like a Sheep that is lost ; O seek thy Servant for I do not forget thy Commandment , when I was in trouble I called upon the Lord , and he heard me , my help cometh even from the Lord which hath made Heaven and Earth ; the Lord shall preserve my going out and my coming in , from this time forth , and for evermore , 120.1.121.2 , 8. Unto thee lift I up mine eyes , O thou that dwellest in the Heavens , 123.1 . They that put their trust in the Lord shall be even as Mount Sion , which may not be removed , but standeth fast for ever ; the Hill standeth about Jerusalem ; even so standeth the Lord round about his people from this time forth , and for evermore , 125.1 , 2. If thou , O Lord , be extreme to mark what is done amiss ; O Lord , who may abide it ? there is mercy with thee , therefore shalt thou be feared , O Israel , trust in the Lord , for with the Lord there is mercy , and with him is plenteous Redemption , and he shall redeem Israel from all their sins , 130.3 , 4 , 7 , 8. the Lord hath made a faithful oath unto David , and he shall not shrink from it ; if they will keep my Covenant and my Testimony , that I shall learn them , their Children also shall sit upon thy seat for evermore , 132.11 , 13. Behold how good and pleasant a thing it is for Brethren to dwell together in unity ; for the Lord promises his blessing and life for evermore , 133.1 , 4. Lift up your hand in the Sanctuary , and praise the Lord , 134.3 . whatsoever the Lord pleased , that did he in Heaven , and in Earth , in the Sea , and in all deep places ; thy Name , O Lord , endureth for ever ; so doth thy Memorial , O Lord , from one Generation to another , for the Lord will avenge his people , and be gracious unto his Servants , 135.6 , 16 , 14. O give thanks unto the Lord , for he is gracious , and his mercy endureth for ever , 136.1 . O Lord , thou hast searched me out and known me ; thou knowest my down-sitting , and my up-rising ; thou understandest my thoughts long before ; thou art about my path , and about my bed , and spyest out all my ways : for loe , there is not a word in my Tongue , but thou , O Lord , knowest it altogether : try me , O Lord , and seek the ground of my heart ; prove me , and examine my thoughts ; look well if there be any way of Wickedness in me , and lead me in the way everlasting , 139.1 , 2 , 3 , 23 , 24. O Lord God thou strength of my health , thou hast covered my head in the day of battle , sure I am , the Lord will avenge the poor , and maintain the cause of the helpless , the Righteous also shall give thanks unto thy Name , and the Just shall continue in thy sight , 140.7 , 12 , 13. Lord I call upon thee , haste thee unto me , and consider my voice when I cry unto thee , O let not my heart be enclined to any evil thing , let me not be occupied in any ungodly work , with the Men that work wickedness , lest I eat of such things as please them , 141.1 , 4. I poured out my complaint before him , and shewed him of my trouble ; when my Spirit was in heaviness , thou knewest my path ; in the way wherein I walked have they privily laid a snare for me , 142.2 , 3. Hear my Prayer , O Lord , and consider my desire ; hearken unto me , O Lord , for thy Truth and Righteousness sake ; teach me to do the thing that is right , for thou art my God ; let thy loving Spirit lead me forth into the Land of Righteousness , 143.1 , 10. The Lord is loving unto every Man , and his mercy is over all his works ; great is the Lord and marvellous , worthy to be praised ; there is no end of his greatness ; the Lord upholdeth all such as fall , and lifteth up all those that be down ; the eyes of all wait upon thee , O Lord , and thou givest them Meat in due season ; thou openest thine hand , and fillest all things living with plenteousness ; the Lord is Righteous in all his ways , and holy in all his works ; the Lord is nigh unto all that call upon him ; yea , all such as call upon him faithfully ; he will fulfill the desire of them that fear him ; he also will hear them , and will help them , 145.3 , 9 , 14 , 15 , 16 , 17 , 18 , 19. O praise the Lord , for it is a good thing to sing praise unto our God ; yea , a joyful and a pleasant thing it is to be thankful ; he healeth those that are broken in heart , and giveth Medicine to heal their sickness ; he telleth the number of the Stars , and calleth them all by their Names ; great is our Lord , and great is his power ; yea , his Wisdom is infinite , which giveth fodder to the Cattle , and feedeth the young Ravens that call upon him ; but the Lords delight is in them that put their trust in his mercy , 147.1 , 3 , 4 , 5 , 9 , 11. For the Lord hath pleasure in his people , and helpeth the meek hearted , 149.4 . O praise God in his Holiness , praise him in the Firmament of his Power ; Praise him in his noble Acts ; praise him according to his excellent greatness ; let every thing that hath breath praise the Lord , 150.1 , 2 , 6. O Lord , let the Words of my Mouth and the Meditations of my Heart be now , and evermore acceptable in thy sight , O Lord , my strength and my Redeemer . A Prayer for the Morning . HEar me when I call O God of my Salvation ; for thou hast set me at liberty when I was in trouble ; have mercy upon me , and hearken to my Prayers ; Lord lift thou up the light of thy countenance upon me ; ponder my Words O Lord : O Lord consider my Meditations , O hearken thou unto the words of my calling , my King and my God ; for unto thee will I make my Prayer ; my Voice shalt thou hear betimes in the Morning : O Lord , early in the morning will I direct my Prayer unto thee , and will look up , for thou art the God that hast no pleasure in Wickedness , neither shall any evil dwell with thee . Lead me O Lord in thy Righteousness , because of my Enemies ; make my way plain before my face ; Let all them that put their trust in thee rejoyce ; they shall ever be giving of thanks , because thou defendest them : they that love thy Name , shall be joyful in thee . O Lord rebuke me not in thine Indignation , neither chasten me in thy heavy displeasure . Have mercy upon me , O Lord , for I am weak ; O Lord heal me , for my bones are vexed ; my soul also is sore troubled ; how long wilt thou punish me ? turn thee O Lord , and deliver my Soul , and save me for thy mercies sake ; my Beauty is gone for very trouble , and worn away because of all mine Enemies . The Lord hath heard my Petition ; the Lord will receive my Prayer : O let the wickedness of the Ungodly come to an end , but guide thou the Just ; my help cometh of God , which preserveth them that are true of heart . I will give thanks unto the Lord , according to his Righteousness , and will pray in the Name of the Lord , the most High : have mercy upon me O Lord , consider the trouble which I suffer of them that hate me ; thou that liftest me up from the gates of death : Why standest thou so far off ( O Lord ) and hidest thy face in the needful time of trouble ? Arise ( O Lord God ) lift up thine head , forget not the poor . How long wilt thou forget me O Lord , for ever ? How long wilt thou hide thy face from me ? Hearken unto my voice O Lord , when I cry unto thee ; have mercy upon me , and hear me . O hide not thou thy face from me , nor cast thy Servant away in displeasure : thou hast been my succour , leave me nor , neither forsake me , O God of my Salvation . O Son of Righteousness , who comest from the bosom of thy Father , the Fountain of Glory and Light , to enlighten the darkness of the World. I praise thy Name , for that thou hast preserved me from the dangers of this Night : and continued still the opportunities of serving thee , and advanceing my hopes of a blessed Eternity . Let thy mercy shine brightly , and dissipate the Clouds and Darkness of my Spirit and Understanding : rectifie my Affections , and purifie my Will and all my Actions , that whatsoever I shall do or suffer this day , or in my whole Life , my Word and purposes and thoughts , may be Sanctified and acceptable to thy Divine Majesty : And all this I beg for thy mercies sake , Amen . A Collect. ALmighty and everlasting God , who dost govern all things both in Heaven and in Earth , mercifully hear the Supplications of thy Servant , and grant me thy Grace all the days of my Life , and Peace through Jesus Christ my only Lord and Saviour , Amen . The Second Collect. ALmighty and Everlasting God , mercifully look upon mine Infirmities , and in all my dangers and necessities , stretch forth thy right hand to help and defend me , through Jesus Christ my Lord , Amen . A Prayer for a penitent Person for Remission of his sins . HOw long shall I seek Counsel in my Soul , and be so vexed in my heart ? how long shall my Enemies triumph over me ? consider and hear me , O Lord my God ; lighten my eyes that I sleep not in Death , least mine Enemies say , we have prevailed against him : If I be cast down , they that trouble me will rejoyce at me , but my trust is in thy Mercy , and my Heart is joyful in thy Salvation ; I will sing of the Lord because he hath dealt so lovingly with me ; yea , I will praise the Lord most high . Preserve me , O God , for in thee have I put my trust ; O hold up my going in thy path , that my footstep slides not ; I have called upon thee , O God , for thou shalt hear me ; incline thine Ears unto me , and hearken unto my words ; shew thy marvellous loving kindness unto me , thou that art the Saviour of them that put their trust in thee , from such that resist thy right hand ; keep me as the Apple of thy Eye ; hide me under the shadow of thy wing from the ungodly that trouble me ; mine enemies compass me round about , to take away my Soul , disappoint him and cast him down ; deliver my Soul from the ungodly , which is a Sword of thine ; I will call upon the Lord which is worthy to be praised , so shall I be safe from mine enemies ; in my trouble I will call upon the Lord , and complain unto my God , so shall he hear my voice out of his holy Temple ; my complaint shall come before him , it shall enter even into his Ear ; the Lord shall reward me after my Righteous dealing , and according to the cleanness of my hand shall he recompence me ; but Lord deal not with me according to my sins , neither reward me after mine Iniquities ; who can tell how oft he offendeth ? O cleanse thou me from my secret sins , keep thy Servant also from presumptuous sins , lest they get the Dominion over me , so shall I be undefiled and innocent from the great offence ; save Lord , and hear me , O King of Heaven when I call upon thee ; the Lord is my Shepherd , therefore shall I lack nothing , but be not thou far from me ; O Lord thou art my succour , haste thee to help me ; unto thee , O Lord , will I lift up my Soul ; my God , I have put my trust in thee , let me not be confounded , neither let mine enemies triumph over me ; shew me thy ways , O Lord , and teach me thy paths : lead me forth in thy Truth , and learn me , for thou art the God of my Salvation , in thee hath been my hope all the day long : call to remembrance , O Lord , thy tender mercy , and thy loving kindness which hath been ever of old : O remember not the sins and offences of my youth , but according to thy mercy think upon me , O Lord , for thy goodness , for thy Name sake ; O Lord , be merciful to my sin , for it is great ; turn thee unto me , and have mercy upon me , for I am desolate and in misery , the sorrows of my heart is enlarged : O bring thou me out of my trouble ; look upon my adversity and misery , and forgive me all my sins ; consider mine enemies how many they are that bear a tyrannous heart against me ; O keep my Soul and deliver me ; let me not be surrounded , for I have put my trust in thee ; let perfect and righteous dealing wait upon me , for my hope hath been in thee ; deliver Israel , O God , out of all his troubles ; be thou my Judge , O Lord , for I have walked innocently ; my trust hath been also in the Lord , therefore shall I not fall ; examine me , O Lord , and prove me : try out my Reins and Heart , for thy loving kindness is always before mine eyes ; and I will walk in thy Truth : But as for me , I will walk innocently : O Lord , deliver me , and be merciful unto me ; hearken unto my voice , O Lord , when I call unto thee ; have mercy upon me , and hear me : my heart hath talked of thee ; seek ye my face , thy face , Lord , will I seek ; O hide not thou thy face from me , nor cast away thy Servant in displeasure ; thou hast been my succour , leave me not , nor forsake me , O God of my Salvation ; teach me thy way , O Lord , and lead me in the right way , because of mine enemies : Hear the voice of mine humble petitions when I cry unto thee : when I hold up mine hand towards thy mercy Seat , of thy Holy Temple ; O pluck me not away , neither destroy me with the ungodly and wicked doers , which speak friendly to their Neighbours , but imagine mischief in their hearts : Save thy people , and give thy blessing to thine Inheritance ; feed them and set them up for ever : I will magnifie thee , O Lord , for thou hast set me up , and made my foes to triumph over me ; O Lord my God , I cry unto thee , and thou hast healed me : Hear , O Lord , and have mercy upon me ; Lord be thou my helper , O most merciful God , whose property is always to have Mercy , and to forgive ; behold with the eyes of thy pity , and compassion , the state of thy humble Servant , made most miserable by reason of my sins ; hear the voice of my weeping ; pity my groaning ; strengthen me , for I am weak , for my bones are vexed , and deliver my Soul from Death ; that being saved from the bottomless pit , I may give thanks to thy Holy Name ; O turn from the severity of thy displeasure , and visit me with thy mercy and salvation , for all my sins procure great sorrow and contrition , and in my sickness let thy comfort sustain me , through Jesus Christ my Lord , Amen . The Collect. O God , who knowest me to be set in so many great dangers , that by reason of the Frailty of Man , I cannot always stand upright , grant to me such strength and protection , that may support me in all dangers , and carry me through all Temptations , through Jesus Christ my only Lord and Saviour . Amen . Another . ALmighty and Everlasting God , who hatest nothing that thou hast made , and dost forgive the sins of all them that be penitent ; create and make in me a new and contrite Heart , that I may worthily ( lamenting my sins , and acknowledging my wretchedness ) obtain of thee , the God of all mercy , perfect remission and forgiveness , through Jesus Christ my Lord. Amen . A Confession of sins , and a Prayer for pardon . IN thee , O Lord , have I put my trust , let me never be put to confusion ; deliver me in thy Righteousness : bow down thine Ear to hear me , make haste to deliver me ; be thou my strong Rock and the house of Defence , that thou mayest save me , for thou art my strong Rock , and Castle ; be thou also my guide , and hear me for thy mercy sake : draw me out of the Net that they have privily laid for me , for thou art my strength ; into thy hand I commend my Spirit , for thou hast redeemed me ; O Lord , thou God of truth , have mercy upon me ; O Lord , for I am in trouble : mine eyes are consumed for very heaviness , yea my soul and my body ; for my life waxeth old with heaviness , and my years with mourning ; my strength failed me , because of mine iniquity , and my bones , but my hope hath been in thee . O Lord , I have said thou art my God ; shew thy Servant the light of thy countenance , and save me for thy mercies sake ; I will give thanks unto thee , O Lord , his Prayers shall ever be in my Mouth : O continue forth thy loving kindness unto them that fear thee , and thy Righteousness unto them that are true of Heart ; put me not to rebuke , O Lord , in thine anger , neither chasten me in thy heavy displeasure ; for thine Arrows stick fast in me , and thine hand presseth me sore ; forsake me not , O Lord my God , be not thou far from me , haste thee to help me , O Lord God of my Salvation ; take away thy Plague from me , for I am consumed by the means of pain , Hear my Prayers , O Lord , and with thine Ears , consider my calling : hold not thy peace at my tears : O Lord , spare me for thy mercy sake , that I may recover my strength , before I go hence , and be no more seen ; withhold not thou thy mercy from me ; save me for thy Mercy sake ; let thy loving kindness and thy truth alway preserve me : O Lord let it be thy pleasure to deliver me ; make haste , O Lord , to help me ; let them be ashamed and confounded together that seek after my Soul to destroy it ; let them be driven backward and put to rebuke that wish me evil ; let all those that seek thee , be joyful and glad in thee ; and let such as love thy Salvation , say alway , the Lord be praised ; thou art my helper and my Redeemer : make no long tarrying , O my God ; O Lord , be merciful unto me , heal my Soul , for I have sinned against thee ; be merciful unto me , O Lord , raise thou me again , because my trust is in thy mercy ; by this I know thou favourest me , that my enemies do not triumph over me : like as the Hart desireth the Water-brooks , so longeth my Soul after thee , O God ; my Soul is a thirst for God ; yea , even for the living God ; when I shall come and appear before the presence of God ; God is my hope and my strength , a very present help in trouble ; the Lord of Hosts is with me ; the God of Jacob is my refuge ; call upon me in time of trouble , so will I hear , and thou shalt praise me : O Lord open thou my Lips , that my Mouth may set forth thy praise : Have mercy upon me , O God , after thy great goodness , according to the multitude of thy mercy , do away mine offences ; wash me throughly from my wickedness , and make me clean from my sins , for I acknowledge my fault , and my sin is ever before me ; against thee only have I sinned , and done this evil in thy sight , that thou mightest be justified in thy saying , and clear when thou judgest ; thou shalt purge me with Hysop , and I shall be clean : thou shalt wash me , and I shall be whiter than Snow ; thou ▪ shalt make me hear of joy and gladness , that the bones which thou hast broken may rejoyce : O give me the comfort of thy help again , and establish me with thy free Spirit ; make me a clean Heart , O God , and renew a right Spirit within me ; cast me not away from thy presence , and take not thy holy Spirit from me : O be favourable and gracious unto Sion , and build thou the Walls of Jerusalem : Save me , O God , for thy Name sake , and avenge me in thy strength ; hear my Prayers , O God , and hearken unto the words of my Mouth ; behold , God is my helper ; the Lord is with them that uphold my Soul : O Lord God Eternal , Judge of Men and Angels , whose property is always to have mercy , and to forgive : have mercy upon me , who confess my sins unto thee , to be so great and many , that were not thy mercy infinite , I might despair of having my unrighteousness forgiven , or misery covered : O dear God , preserve me from the great Plague that remains for the ungodly , and let thy mercy embrace me , on every side : impute not unto me the sins I have multiplied against thee , and against all the World : for I have been like to a Horse and Mule , without understanding ; bruitish in my passion , sensual in my affections , of unbridled heats and distemperatures , but thy Mercy is as infinite as thy self : O let not thy hand be heavy upon me , but forgive the wickedness of my sin , and compass me about with songs of deliverance ; then shall I be glad and rejoyce in thee , O Lord , who art become my mighty Saviour , and most merciful Redeemer Jesu . Amen . The Collect. ALmighty God , give me Grace that I cast away the work of darkness , and put upon me the Armour of Light , now in the time of this mortal life , in which thy Son Jesus Christ came to visit us in great humility ; that in the last day , when he shall come to judge both the quick and the dead , we may rise in the Life Immortal ; through him who liveth and Reigneth with thee , and the Holy Ghost , now and for ever . Amen . A Prayer that we may despise perishing riches , and put our trust in God only . HEar my Prayer , O God , and hide not thy self , from my petition ; take heed unto me , and hear me , how I mourn in my Prayer , and am vexed ; as for me , I will call upon God , and the Lord shall save me : O cast thy burden upon the Lord , and he shall nourish thee , and shall not suffer the Righteous to fall for ever ; whensoever I call upon thee , then shall mine enemies be put to flight : this I know , for God is on my side ; in Gods word will I rejoyce ; in the Lord's word will I comfort me : yea , in God have I put my trust ; I will not be afraid what Man can do unto me : be merciful unto me , O God , be merciful unto me , for my Soul trusteth in thee , and under the shadow of thy Wing shall be my refuge until this Tyranny be overpast : deliver me , from mine enemies , O God : defend me from them that rise up against me ; deliver me from wicked doers , and save me from blood thirsty Men ; my strength I will ascribe unto thee , for thou art the God of my Refuge : God sheweth me his goodness plenteously , and God will let me see my desire upon mine enemy ; unto thee , O God of my strength will I sing ; for thou , O God , art my Refuge , and my merciful God : O be thou my help in trouble , for vain is the help of Man : Hear my crying , O God , and give ear unto my Prayer , he truly is my health and my Salvation ; he is my defence , so that I shall not greatly fall : in God is my strength and my glory , the Rock of my Might : in God is my trust , O put your trust in him alway : ye people , pour out your hearts before him , for God is my hope : Hear my voice , O God , in my Prayer ; preserve my Life for fear of the Enemy : Turn me from the gathering together of the froward , and from the insurrection of wicked doers : if I encline unto wickedness with my heart , the Lord will not hear me : O God , be merciful unto me , and bless me , and shew me the light of thy countenance , and be merciful unto me : Hear me , O my God , in the multitude of thy mercy ; even in the truth of thy salvation . Hear me , O Lord , for thy loving kindness is comfortable ; turn thee unto me , according to the multitude of thy mercies , O Lord Jesus thou only Redeemer of Souls ; who by thy death and passion , deliveredst me from the place of Hell : give me grace to put my whole trust in thee , and in the riches of thy Mercy and loving kindness ; always remembring my end , the vanity and shortness of my Life , and the certainty of my departure : O teach me to dispise the World and worldly things , and to lay my treasure up in Heaven by Charity , and actions of Religion , that while I live here , I may have my Conversation in Heaven ; by love , by hope , and by desire ; that my beauty shall consume in the Sepulchre out of my Earthly dwellings , I may be received into Everlasting habitations , always to enjoy thee , who livest and Reignest , Eternal God , World without end . Amen . The Collect. O Lord God , who seest that I 〈◊〉 not my trust in any thing that I do , mercifully grant that by thy power I may be defended against all adversity , through Jesus Christ my Lord. Amen . Another Collect. O Lord , who hast taught me , that all my doings without Charity , is nothing worth , send thy holy Ghost , and pour it into my heart , that most excellent gift of Charity , the very bond of peace , and all vertue , without which whosoever liveth is counted dead before thee ; grant this for thine only Son Jesus Christ sake . Amen . A Prayer for pardon of sins , and restitution of God's favour . HIde not thy face from thy servant , for I am in trouble . O haste thee , O God , to deliver me . Make haste to deliver me , O Lord. Let them be ashamed and confounded that seek after my soul. Let them be turned backward , and put to confusion that wish me evil . Let all those that seek thee be joyful and glad in thee ; and let all those that delight in thy salvation , say alway , The Lord be praised , for me , I am poor and in misery , haste thee unto me , O my God , thou art my helper and my Redeemer , O Lord , make no long tarrying : in thee , O Lord have I put my trust , let me never be put to confusion , but help me , and deliver me in thy Righteousness ; incline thine Ear unto me and save me ; be thou my strong hold , whereunto I may alway resort : thou hast promised to help me , for thou art my house of defence , and my Castle : deliver me , O my God out of the hand of ungodly men , out of the hand of the unrighteous and cruel man ; for thou O God art the thing that I long for , for thou art my hope even from my youth ; through thee have I been holpen up ; ever since I was born thou art he that took me out of my Mother's womb , my praise shall be alwaies of thee : O let my mouth be filled with thy praise , that I may sing of thy glory and honour all the day long . O cast me not away in the time of age . Forsake me not when my strength faileth me . Go not far from me , O my God ; O God , haste thee to help me . Forsake me not , O my God , when I am gray-headed , until I have shewn thy strength unto this generation , and thy power to all them that are yet for to come . What great trouble and adversity hast thou shewed me , and yet didst thou turn and refresh me , yea and broughtest me from the depth of the Earth again . O let not the simple go away ashamed , but let the poor and needy give praise unto thy name . O remember not my old sins , but have mercy upon me , and that right soon ; for I am come to great misery , help me , O God of my salvation , for the glory of thy Name . O deliver me , and be merciful unto my sins , for thy Names sake . Turn us , O God of our salvation . Shew the light of thy countenance , and we shall be whole . O God of Hosts , how long wilt thou be angry with thy people that pray . O most merciful God , who art great , and the multitudes of thy mercies are innumerable , Have mercy upon me , for my sins are before me presented by the continual accusations of a troubled conscience . I have sinned against thee , and done evil in thy sight , and yet because thou art the God of mercy , and fountain of eternal life , delighting in the conversion and salvation of a sinner , I present unto thee the sacrifice of a troubled spirit , of a broken and a contrite heart ; beseeching thee to let the dew of thy favour , and the fire of thy love wash away my sins , and purifie my soul. Make me a clean heart , O God , and pure hands , though my sins be as scarlet , yet make them like wooll ; though they be as purple , yet make them as white as snow . Restore the voice of joy and gladness unto me : Let me not be ever separated from the sweet refreshings of thy favour and presence , but give me the comforts of thy help again , and let thy free Spirit loose me from the bondage of sin , and stablish me in the freedom and liberty of the Sons of God , so shall I sing of thy Righteousness , and my Lips shall give thee praise in the Congregations of thy Redeemed ones ; now , henceforth , and for ever-more . Amen . The Collect. ALmighty and everlasting God , who hatest nothing that thou hast made , and doest forgive the Sins of all them that be penitent ; create and make in me a new and contrite Heart , that I may worthily lament my Sins , and acknowledge my Wickedness , that I may obtain of thee , the God of all comfort , perfect Remission and forgiveness , through Jesus Christ my Lord , Amen . Another Collect. ALmighty God , who through thy only Son Jesus Christ , hast overcome Death , and opened unto us the Gate of Everlasting Life : I humbly beseech thee , that as by thy special grace preventing us , thou doest put in our Minds good desires , so by thy continual help we may bring the same to good effect , through Jesus Christ our Lord , who Liveth , and Reigneth with thee , and the Holy Ghost , ever one God ; world without end . Amen . A Prayer that we may trust , in God , only in all our trouble . TUrn again thou God of Hosts , look down from Heaven ; behold and visit thy Servant . O Lord God of Hosts , hear my Prayers , hearken O God of Jacob , behold , O God my defender , and look upon the face of thine Anointed ; O Lord God of Hosts , blessed is the Man that putteth his Trust in thee : Turn thou me O God of my Saviour , and let thine Anger cease from me . Shew me thy mercy O Lord , and grant me thy Salvation . Bow down thine ear , O Lord , and hear me , for I am poor and in misery : Preserve thou my Soul , for I am thy Servant ; my God , save him that putteth his trust in thee . Be merciful unto me , O Lord , for I will daily call upon thee : comfort the Soul of thy Servant , for unto thee O Lord , do I lift up my Soul ; for thou O Lord , art my Defender , and thou art good and gracious , and of great mercy to all them that Call upon thee ; give ear O Lord , unto my Prayer , and ponder the voice of my humble desires ; in the time of trouble will I call upon thee , for thou hearest me , for thou art good , and doest wonderful things ; thou art God alone , teach me thy way O Lord , for I will walk in thy Truth . O knit my Heart unto thee , that I may fear thy Name . I will thank thee , O Lord , my God , with my whole heart , and will praise thy Name for evermore ; for great is thy Mercy towards me , for thou hast delivered my Soul from the neathermost Hell , and thou Lord God art full of mercy and compassion , long-suffering , and of great goodness and Truth . O turn thee unto me , and have mercy upon me ; give thy strength unto thy Servant , and help the Son of thine Handmaid : Shew some good Token upon me for good , that they which hate me may see it , and be ashamed ; because thou Lord , hast helpen and confirmed me , O Lord God of my Salvation . I have lamented Day and Night before thee : O let my Prayer enter into thy presence . Encline thine Ear unto my Calling , for my soul is full of Trouble , and my Life draweth nigh unto Hell ; thine Indignation lyeth hard upon me , and thy hand presseth me sore . Unto thee O Lord , do I cry , and early shall my Prayer come before thee . O Lord , why oppressest thou my Soul , and hidest thy face from me ? I am in misery like unto him that is at the point of Death . Even from my youth up , thy Terrours have I suffered , with a troubled Mind . O Lord God of Hosts , who is like unto thee ? Thy Truth most mighty God , is on every side ; for the Lord is on my side . The Lord God of Israel is my Defence , the holy One of Israel is my King. O Lord , where is thy old loving kindness , which thou swarest unto David thy Servant in thy Truth ? Remember Lord the Rebuke that I thy Servant have , and how I do bear in my bosom the Rebuke of many People . O Lord , thou hast been our Refuge from one Generation to another . O teach me to number my daies that I may apply my Heart unto Wisdom . O turn thee again O Lord at the last , and be gracious unto thy Servant . Satisfie me with thy mercy , & that soon so shall I rejoyce at thy mercy , and be glad all the days of my Life . O comfort thou me again , after the time wherein thou hast plagued me , and for the years wherein I have suffered Adversity . Shew thy Servants thy Work , and their Children thy Glory : for the Lord promised his Blessing , and Life for ever more . When I called upon thee , thou holdest me , and enduest my Soul with much strength . O Lord thou hast searched me out , and known me ; thou knowest my down-sitting , and mine up-rising ; thou understandest my thoughts long before ; thou art about my path , and about my bed , and espiest out all my waies ; for loe , there is not a word in my tongue , but thou , O Lord , knowest it altogether . Look well , O Lord , if there be any waies of wickedness in me , and lead me in the way everlasting . Try me , O Lord , and seek the ground of my heart . Prove me , and examine my thoughts , seeing there is nothing unknown unto thee . O my God , let not mine heart be inclined to any evil thing . Let me not be occupied in any ungodly words , with the men that work wickedness , lest I eat of such things as please them , but let mine eyes look unto thee . O Lord God , in thee is my trust , O cast not out my soul. Keep me from the snare that they have laid for me , and from the traps of wicked doers . O Lord God , from whom cometh my salvation , thou art my defence and strength , my health , and my glory ; give me thy grace , that I may put my trust in thee alway ; and that I pour out my heart before thee in all my troubles ; that I may wait upon thee for the performance of all my expectation , in all my longings and desires . Be thou my defence ; uphold me that I may not fall into those great sins that lay waste my conscience , or into such miseries as make me without hope or remedy , the miseries of dispair , obstinate malice , or the woes of sad eternity . Teach me to dispise Riches , to disclaim all trust in the creatures ; not to delight in lies , or vanities ; not to multiply wrongs and robbery , that when thou shalt come with power and great glory , to reward every man according to his works , thou mayest be merciful unto me , pardoning my sins , and accepting me to life eternal ; through Jesus Christ my Lord. Amen . The Collect. O God , the strength of all them that put their trust in thee , mercifully accept my praise ; and because through the weakness of my mortal nature I can do no good thing without thee , grant me the help of thy grace , that in keeping of thy Commandments I may please thee , both in will and deed , through Jesus Christ my Lord. Amen . Another Collect. O Lord , who never failest to help and govern them , whom thou dost bring up in thy stedfast fear and love , keep me I beseech thee under the protection of thy good providence , and make me to have a perpetual love to thy holy Name , through Jesus Christ my Lord. Amen . A Prayer for Spiritual Blessings , and for fruitfulness of the Earth . O Thou strength of my health , thou hast covered my head in the day of Battle : O Lord God , consider my complaint , for I am brought very low , O deliver me from my persecutors , for they are too strong for me : Hear my prayers , O Lord , consider my desire , hearken unto me for thy Truth and Righteousness sake : Hear me , O Lord , and that soon , for my Spirit waxeth faint ; hide not thy Face from me , lest I be like to them that go down to the pit : deliver me ; O Lord , from mine enemies , for I fly unto thee to hide me ; teach me to do the thing that pleaseth thee , for thou art my God , let thy loving Spirit , O Lord , lead me in the way of Righteousness ; quicken me , O Lord , for thy name sake , and for thy righteousness sake : bring my Soul out of trouble , and of thy goodness slay mine enemies , and destroy all them that vex my Soul , for I am thy Servant . The Lord is Righteous in all his ways , and holy in all his works ; the Lord is gracious and mercful , long suffering and of great goodness in all his ways , & holy in all his works , the Lord is gracious and merciful , long suffering , and of great goodness ; the Lord upholdeth all such as fall , and lifteth up all those that be down . O God , the hope of all the ends of the Earth , and of them that remain in the broad Sea , be thou merciful unto my sins , and let not my misdeeds prevail against me ; so as to make me habitually sinful , or endlesly miserable , but give me the blessings of thy chosen ; let me receive the influences of thy Grace and Benediction , by the participation of thy Word and Sacrament in thy holy Temple ; and as thou embracest me with thy hand , shewing wonderful things in thy Righteousness and Salvation ; so let thy right hand be under my head , and give me such a portion of Temporal blessings , as shall be necessary for me ; make the Earth plenteous , and bless the encrease of it ; crown the year with goodness , and let the Clouds drop fatness , that the Valleys standing thick with Corn ; may laugh and sing thy praises , and that we being refreshed with the multitude of thy blessings , may praise thee in Sion , and at last be satisfied with the pleasures of thy House in the Celestial Jerusalem , where thou livest and reignest , one God , World without end . Amen . A Collect. O Lord , I beseech thee mercifully to hear me , and grant that I to whom thou hast given an hearty desire to pray , may through thy mighty Aid be defended and comforted in all dangers and miseries , through Jesus Christ our Lord. Amen . Another Collect. O God , the Protector of all them that trust in thee , mercifully accept my prayers , and grant my request . O my God , without thee , nothing is strong , nothing is holy ; increase and multiply upon me thy blessing , that thou being my Ruler and Guide ▪ I may pass through things temporal , that I lose not things eternal ; grant this , O heavenly Father , for Jesus Christ his sake , my only Lord and Saviour . Amen . A Prayer to God for all Faithfull People for a blessing and deliverance from our Enemies . MAke me a clean heart , O God , and renew a right spirit within me . O Lord my God , give me the spirit of grace and wisdom . Hear my prayers , and let my cry come unto thee . O Lord answer my expectations , for Christ's sake , and turn away thy face from my sins ; and blot out all my offences . O Lord my God , remember me according to the multitude of thy mercies ; do away all my offences , according to the favour thou bearest to thy people . O visit me with thy salvation . I have sinned with my Forefathers , I have done amiss , I have done wickedly ; woe am I that I have gone astray from thee . Great is my grief that have lead my life in sin . Woe is me that I have forsaken thee , and liv'd after my own thoughts and fantasie , and not as thou wouldest , but have run from sin to sin , following the desires of my own corrupt heart , and not as thou wouldest , yet force me to repent of my evil ; therefore O Lord deal not with me according to my sins , neither reward me after mine iniquities ; for thy mercy is greater than the Heavens , and thy truth reacheth unto the clouds . O deliver me from my bosom sin , O help me against the enemy , for vain is the help of man ; but deal thou with me , O Lord my God , according to thy Name , for sweet is thy mercy , O deliver me , for I am helpless , and poor , for my heart is wounded within me , help , O Lord my God , oh save me according to thy mercies ; O look upon me , and be merciful unto me , as thou usest to be unto those that love thy Name ; For I am weary of my groaning ; every night wash I my bed , and water my Couch with my tears , therefore haste thee to help me , O Lord God of my salvation , and they shall know how that this is thy hand , and that thou , Lord , hast done it . O Lord God , my Helper and Redeemer , have mercy upon me , and all thy faithful people ; make haste and help us , O God against all those that seek after our souls to do us mischief . Make us to delight in thee , to wait upon thy salvation , to trust in thy mercies , to rejoyce in thy excellencies and perfection , that our feet being directed by thy guidance , our weaknesses strengthened by thy power , our sins pardoned by thy mercies , and our souls justified by thy free grace , we may alwaies give thee praise with the humble addresses of devotion and thanksgiving , through Jesus Christ our Lord. Amen . The Collect. O God , who hast prepared for them that love thee , such good things as pass man's understanding , pour into our hearts such love towards thee , as pass man's understanding , that we loving thee above all things , may obtain thy promises , which exceed all we can desire , through Jesus Christ our Lord. Amen . A Prayer for the continuance of God's Favour to me , even to my old Age , and longing for a happy departure . O Lord God , foolish men are plagued for their offences , and because of their wickedness ; so when they cryed unto the Lord in their trouble , he delivered them out of their dIstress . O that men would therefore praise the Lord for his goodness , and declare the wonders that he doth for the children of men . A fruitful Land maketh he barren , for the wickedness of them that dwell therein , yet he satisfies the empty soul , and filleth the hungry soul with goodness , such as sit in darkness , and in the shadow of death , being fast bound in misery and Iron . O that men would therefore praise the Lord for his goodness , and declare the wonders that he doth for the children of men . O Lord , how manifold are thy works ! in wisdom hast thou made them all . The Earth is full of thy Riches . O remember the marvellous works that he hath done , his wonders , and the judgments of his mouth . O ye seed of Abraham his servant , ye children of Jacob , his chosen ; he hath been alway mindfull of his Covenant and Promise , that he made to a thousand generations ; in the multitude of the sorrows that I had in my heart , thy comforts have refresh●d my soul ; for the Lord is my Refuge , and my God is the strength of my confidence . The Lord is a great God , and King above all Gods. O ye that love the Lord , see that ye hate the thing that is evil . The Lord preserveth the souls of his Saints , he delivereth them from the hand of the ungodly . Rejoyce in the Lord , O ye righteous , and give thanks in remembrance of his holiness . O let me have understanding in the waies of godliness . A froward heart , shall depart from me . I will not know a wicked person . Mine eyes look upon such as be faithful in the Land , that they may dwell with me . Whoso leadeth a godly life , shall be my servant . There shall no deceitful person dwell in my house . He that telleth lies shall not tarry in my sight . I shall soon destroy all the ungodly that are in the Land , that I may root out all wicked doers . O Lord God , deliver me from among the wicked , and save me for thy mercy sake , and let not my wicked sins prevail against me . Hear my prayers , O Lord , and let my cry come unto thee . O Lord God , my house of defence , and my Castle , who by thy mercies and loving Spirit hast taught me in thy waies from my first years until now ; thou hast brought me to great honour , even the honour of being a Christian ; the honour of Adoption , to be thy child and heir of thy glorious promises , co-heirs with thy Son Jesus Christ , and hast comforted me on every side with a continual stream of thy mercies and refreshments . Give me thy grace that I may love thee , and long for thee above all the things in this world . As thou hast holpen me up ever since I was born , so let thy mercy go along with me all the daies of my life . Cast me not off in the time of Age. Give me grace that I may never cast thee off , or thy Laws from me . Let not thy grace , and the great strength I derive from thy thee , forsake me , when my natural strength fails me ; but let my spirit grow upon the advantages of the flesh , and begin to receive the happiness of Eternity , by an absolute conquest over the weak , and decaying body , that after I have by thine Aid passed through the great troubles and adversities thou shewest unto all thy children in the world , I may lye down in thy Righteousness , and with thy favour , that when thou bringest me out of the deep of the earth again , I may have a joyful resurrection to the society of Saints and Angels , and the full fruition of my Lord and Saviour Jesus Christ. Amen . The Collect. O God , who hast prepared for all them that love thee , such good things that pass man's understanding , pour into my heart such love towards thee , that I loving thee above all things , may obtain the promises which exceed all that I can desire , through Jesus Christ my Lord. Amen . A Prayer for obtaining of Christ's Kingdom . HIde not thy face from me , O Lord , in the time of my trouble , and encline thine ears unto me when I call . O hear me , and that right soon ; for thou art full of mercy and compassion , long suffering , and of great goodness ; thou art not alwaies chiding , neither keepest thou thine anger for ever ; thou dost not deal with me after my sins , nor rewardest thou me according to my wickedness ; for look how high the Heaven is in comparison of the Earth , so far hast thou set my sins from thee ; yea , like as a Father pitieth his own Children , even so the Lord is merciful to them that fear him ; for he knoweth whereof we be made ; he remembreth we are but dust , and the merciful goodness of the Lord endureth for ever , and ever , to them that fear him , and his Righteousness to his Childrens Children , even upon such as keep his Covenant , and think upon his Commandments , to do them . Blessed is the man that feareth the Lord , he hath great delight in his Commandments , his seed shall be mighty upon earth ; the generation of the faithful shall be blessed ; riches and plentiousness shall be in his house , his Righteousness endureth for ever . Unto the godly there riseth up light in the darkness ; he is merciful , loving and righteous . A good man is merciful and lendeth , and will guide his words with discretion , for he shall never be moved , and the righteous shall be had in everlasting remembrance ; for he will not be afraid of any evil tydings , for his heart standeth fast , and is stablished in the Lord , and will not shrink , until he seeth his desire upon his enemies ; therefore not unto us , O Lord , not unto us , but give the praise unto thy Name , for thy loving mercy , for thy Truth sake ; as for our God , he is in Heaven , he hath done whatsoever pleased him . Gracious is the Lord , and righteous , yea our God is merciful . O blessed Jesu , who didst descend from Heaven into the womb of the blessed Virgin , like Rain into a fleece of wooll ; thou that punishest the wrong doer , and defendest the Children of the poor , and them that have no helper , have mercy upon thy Church , be pleased by her Ministry to extend thy blessing upon thy dominion , from the one Sea to the other , even to the worlds end , that all the Kings of the earth may fall down before thee , and all Nations may do thee service . Make thy righteous people to flourish , and subdue their enemies under them ; deliver them from falshood and wrong , that they may be blessed with abundance of grace , and be satisfied with thy righteousness and salvation , through thy mercies , O blessed Saviour and Redemer Jesu . Amen . The Collect. THE Lord of all power and might , who art the Author and giver of all good things , graft in my heart the love of thy Name ; increase in me true Religion , inrich me with all goodness , and of thy great mercy keep me in the same , through Jesus my Lord. Amen . A Prayer that we may have our portion in God , and not in the good things of the men of this world . O Lord God , who art loving unto all thy people , even unto such as are of a clean heart , give me a heart humble and merciful , that I may never be holden with pride , nor overwhelmed with cruelty ; and sanctifie my words and lips , that I may never blaspheme thy holy Name , nor my talking be ever against thee , or thy honour . O God most highest , give unto me such religious and mortified affections , that I may never thirst after temporal advantages and prosperity of the world . Set not my feet in slippery places , lest I be suddenly cast down , and have my portion in the lot of the wicked , who perish and come to a fearful end . Guide me with thy counsel , that I holding me fast by thee , and putting my trust in thee , O God , thou mightest be the strength of my heart , the hope of my soul , and the ground of all the confidence and content in this life , and after this life is ended thou mayest receive me with glory , and be my portion for ever , through Jesus Christ my Lord. Amen . A Prayer that we may fear God's Judgments , and be freed from the terrours of men , and a Motive to move thereunto . THE Lord preserveth the simple . I was in misery , and he helped me , for his merciful kindness is ever more and more towards me , and the truth of the Lord endureth for ever . Praise the Lord , O give thanks unto the Lord for he is gracious , because his mercy endureth for ever . I called upon the Lord in trouble , and he heard me . The Lord is on my side , I will not fear what man can do unto me ▪ The Lord taketh my part with them that help me , therefore I shall see my desire upon mine enemies . It is better to trust in the Lord , than to put any confidence in Princes . The Lord is my strength and my song , he is become my salvation . The Lord hath chastened and corrected me , but he hath not given me over unto death . Help me now , O Lord , send me now prosperity . Thou art my God , I will praise thee . Thou chargest that I should diligently keep thy Commandments . O that my waies were made so direct , that I might keep thy Statutes : so shall I not be confounded while I have respect unto thy Commandments . I will keep thy Testimonies , O forsake me not utterly . Blessed art thou O Lord ; teach me thy Statutes . I have had as great delight in the waies of thy Testimonies , as in all manner of riches . My delight shall be in thy Statutes , and I will not forget thy Word ; therefore O Lord , do well unto thy servant , that I may live and keep thy Word . Open thou mine eyes , that I may see the wonders of thy Law. Turn not from me , neither rebuke me , for I have kept thy Statutes . My soul melteth away for very heaviness . O comfort thou me according to thy Word . Take from me the way of lying , and cause thou me to make much of thy Law. I have chosen the way of Truth , and thy Judgments have laid before me . I have stuck unto thy Testimonies . O Lord confound me not . O Lord God , whose dwelling is in the Heaven , and thy Name is great in all the world , plant the dread and reverence of thee , and thy power in my heart . Let threatnings , and thy Judgments which are heard from Heaven , and executed upon disobedient and gainsaying people , make me to tremble at the remembrance of my sins , and in consideration of my weaknesses and demerits , and let thy mercies , and the remembrance of thy infinite loving kindnesses , make my heart still full of eavenness and tranquility , that I may not fear the fierceness of man , or the wrath of those spirits thou can refrain , lest I be disturbed in my duty towards thee , that I never offend against thee , but may pass from fear to love , from apprehensions of thy wrath , to the sense and comforts of thy mercies , through Jesus Christ my Lord. Amen . The Collect. O God , whose never failing providence ordereth all things both in Heaven and Earth , I humbly beseech thee to put away from me all hurtful things ; to give me those things that be profitable for me , through Jesus Christ my Lord. Amen . A Prayer that God may remove from me all fearfulness and doubt of his favour and mercy . TEach me O Lord , the way of thy Statutes , and I shall keep it unto the end . Give me understanding , and I shall keep thy Law , yea I shall keep it with my whole heart . Make me to go in the path of thy Commandments , for therein is my delight . Incline my heart to thy Testimonies , and not to covetousness . O turn away mine eyes , lest they behold vanities , and quicken thou me in thy way . O stablish thy Word in thy servant , that I may fear thee . Take away the rebuke that I am afraid of , for thy Judgments are good . Behold my delight is in thy Commandments , O quicken me in thy Righteousness . O take not the word of thy Truth utterly out of my mouth , for my hope is in thy Judgments , so shall I alway keep thy Law , yea for ever and ever . O think upon thy servant . as concerning thy Word wherein thou hast caused me to put my trust ; the same is my comfort in my trouble , for thy Word hath quickened me . O turn me into true understanding and knowledge , for I have believed thy Commandments . Before I was troubled I went wrong , but now I have kept thy Word . Thou art good and gracious , O teach me thy Statutes . It is good for me that I have been in trouble , that I might learn thy Statutes . O let thy loving mercies come unto me , that I may live , for thy Law is my delight . O let my heart be sound in thy Statutes , that I be not ashamed . O quicken me after thy loving kindness , so shall I keep the Testimony of thy mouth . If my delight had not been in thy Law , I should have perished in my trouble . I will never forget thy Commandments , for with them thou hast quickened me . I am thine , O save me for thy mercies sake , for I have sought thy Commandment . The ungodly laid wait for me to destroy me , but I will consider thy Testimonies . I desire to refrain my feet from every evil way , that I may keep thy Word . I am troubled above measure , quicken me O Lord according to thy Word , and deliver me for thy mercy sake . O God , who dost wonders , and hast declared thy power amongst all people , let the observation of thy mercies and loving kindnesses make deep impression in my heart and memory , that when I am in heaviness , I may remember the years of thy right hand , and call to mind the wonders of old time , although thou sometime withdrawest the brightness of thy countenance from me , and shuttest up thy loving kindness in sore displeasure , yet the experience of thy old mercies , which never fail , may sustain mine infirmities , and the expectation of thy loving kindnesses may cure all my impatience , till in thy due time the sense of thy favours may actually relieve all my distresses , and thy right hand lead me like a sheep into the folds of eternal rest and security , through Jesus Christ my Lord. Amen . The Collect. GRant unto me , O Lord , I humbly beseech thee , the Spirit , to think and do all such things as be rightful , that I who cannot do any thing that is good without thee , may be enabled to live according to thy Will , through Jesus Christ my Lord. Amen . A Prayer for God's free mercy in the the pardon of my sins , and a prayer for the continuance and the increase of his mercies to me . LET the free-will offering of my mouth please thee , O Lord , and teach me thy Judgments . I have applied my heart to fulfill thy Statutes alwaies even unto the end . Thou art my defence and my shield , and my trust is in thy Word . O stablish me according to thy Word , that I may live , and let me not be disappointed of my hope . Hold thou me up , and I shall be safe , yea my delight shall ever in thy Statutes . I desire with my whole heart to do the thing that is lawful and right . O give me not over unto my oppressors . O make thou thy servant to delight in that which is good , that they which hate me do me no wrong . O deal with thy servants according to thy loving kindness , and teach me thy Statutes ; I am thy servant , O grant me understanding , that I may know thy Testimonies ; it is time for thee , Lord , to lay too thy hand , for they have destroyed thy Law ; therefore hold I straight all thy Commandments , for all false waies I utterly abhor . O look upon me , and be merciful unto me , as thou usest to do unto those that love thy Name , O most gracious God , who art reconciled unto me , in my Saviour Jesus , having for his sake forgiven the offences of thy people , and covered all their sins with the Robe of his most immaculate sanctity and Righteousness . Let thy grace convert and quicken me , that I may rejoyce in thee , and thy salvation , in faith of thy promises , in the hope of actual communication , and of thy mercy to me , and in love to thee for so a great blessing and redemption ; and when thou hast spoken peace to my soul , and reconciled me to thy self in the blood of thy Son , give me the grace of perseverance , that I may never turn again to folly , but may follow mercy and truth all my daies , and at last be satisfied with thy Righteousness , and peace eternal , through Jesus Christ my Lord. Amen . The Collect. LET thy merciful ears , O Lord , be open to the Prayers of thy humble servant , and that he may obtain his petitions , make me to ask such things as shall please thee , through Jesus Christ my Lord. Amen . A Prayer for sanctity and preservation . ORder my steps in thy Word , O Lord , so that no wickedness have dominion over me . Deliver me from the deceitful dealings of men , so shall I keep thy Commandments . Shew the light of thy countenance upon thy servant , and teach me thy Statutes . Righteous art thou , O Lord , and true in thy Judgments . Trouble and heaviness have taken hold upon me , yet my delight is in thy Commandments . Except the Lord build the house , their labour is but lost that build it . Except the Lord keep the City , the watchman watcheth but in vain . I looked for the Lord ; my soul doth wait for him ; in his Word is my trust . O Israel , trust in the Lord , for with the Lord there is mercy , and with him is plenteous redemption ; for he shall deliver Israel from all his sins . Behold how good and joyfull a thing it is , to dwell together in unity ; thy Name , O Lord , endureth for ever ; so doth thy memorial , O Lord , from one generation to another : For the Lord will avenge his people , and be gracious to his servants . O Lord God , good and gracious , and of great mercy unto all them that call upon thee , give ear unto my prayers , and ponder the voice of my humble desire , whenever I call upon thee in my trouble . Let the soul of thy servant be refreshed with thy comforts , and defend me from the congregations of proud and naughty men . Turn thee unto me with mercy ; give thy strength unto me ; teach me thy Law ; make me to walk in thy Truth ; give me the fear of thy Name , and knit my heart unto thee , with the indissoluble bands of charity and obedience , that my soul being saved from the neathermost hell , I may worship in spirit and truth , which thou hast manifested unto me in my deliverance and redemption , through Jesus Christ my Lord. Amen . The Collect. O Lord , who declarest thy Almighty Power , most chiefly in shewing mercy and pity , mercifully grant unto me such a measure of thy grace , that I running the waies of thy Commandments , may obtain thy gracious promises , and be made partaker of thy heavenly treasure , through Jesus Christ my Lord. Amen . A Prayer in time of Sickness , and in danger of Death . THE Lord is loving unto every man , and his mercy is over all his works . The eyes of all wait upon thee , O Lord , and thou givest them their meat in due season . Thou openest thy hand , and fillest all things living with plentiousness . The Lord is righteous in all his waies , and holy in all his works . The Lord is nigh unto all that call upon him , yea all such as call upon him faithfully . He will fulfil the desire of them that fear him , he will hear their cry , and will help them . The Lord will preserve all them that love him , but scattereth abroad all the ungodly . My mouth shall speak the praises of the Lord ; and let all flesh give thanks unto his holy Name . The Lord looseth men out of prison : The Lord giveth sight to the blind : The Lord helpeth them that are fallen : The Lord careth for the Righteous : The Lord careth for the strangers ; he defendeth the fatherless and the widow ; as for the way of the ungodly , he turneth it upside down ; he healeth those that are broken in heart ; he giveth medicine to heal their sickness ; he telleth the number of the Stars , and calleth them all by their name . Great is our God , and great is his power ; yea his wisdom is infinite . O Lord God of my salvation , who for my sake was wounded , and didst die and lie in the grave , but yet alone of all that ever died , wert free among the dead , and by thine own power didst rise again , with victory and triumph , have mercy upon thy servant , for thine indignation lieth hard upon me ; thou hast vexed me with all thy storms , my soul is full of trouble , by reason of my sins , and my life draweth nigh to the grave . O restore unto me thy favour , and let me not go down into the dark , nor my life into the place where all things are forgotten ; but let me shew forth thy loving kindness amongst thy Redeemed ones in the Land of the Living , for the Living , the Living , they shall praise thee , and confess the holiness and the marvelousness of thy holy Name . O hide not thou thy face from me , but give me health of body , and restore and preserve me in the Life of Righteousness , and so bless me with opportunities of doing thee service , that I may redeem the time past , and by thy grace may grow rich in good works , alwaies abounding in the work of the Lord , that when thou shall demand my soul to be rendered up into thy hands , my soul may not approve of thee , nor suffer thy terrours , but may feel an eternity of blessing in the Resurrection of the Just , through Jesus Christ my Lord. Amen . The Collect. ALmighty and everlasting God , who art alwaies more ready to hear , than I to pray ; and art wont to give more than I either desire or deserve , pour down upon me the abundance of thy mercy , forgiving me those things whereof my conscience is afraid , and give me those good things which I am not worthy to ask , but through the merits and mediation of Jesus Christ , thy Son , my Lord. Amen . A Meditation for Death , and a Prayer preparatory to it . THE Lord is with them that fear him , and put their trust in his mercy ; for the Lord hath pleasure in his people , and helpeth the meek hearted . The Lord of Hosts can do all things ; there is nothing too hard for him ; therefore let every thing that hath a mouth praise the Lord. Open my mouth , O my God , that I may set forth thy praise . Hear my voice , O Lord , according to thy loving kindness ; quicken me as thou art wont . Be thou nigh at hand , O Lord , for all thy Commandments are true . I call with my whole heart , hear me , O Lord , and I will keep thy Statutes ; yea , even upon thee do I call , and I shall keep thy Testimonies . O consider mine adversity , and deliver me . Avenge thou my cause , and deliver me , and quicken me according to thy Word ; for great is thy mercy , O eternal God , whose being was before the mountains were brought forth , before the Earth and the World was made , even from everlasting , World without end . Have mercy upon me , weak , and impotent , poor servant of thine , the child of man , who fades away suddenly like the grass , remove my misdeeds far from before thee , and my secret sins from the sight of thy countenance . Be not angry with me , neither consume me in thy displeasure . Teach me to number all the daies of my life , and to reckon on still to the day of death , that when my daies are gone , and my years are brought to an end , like a tale that is told , thou mayest turn unto me at the last , and be gracious unto me in the free pardon of all my sins , in restraining the power and malice of all my Ghostly enemies ; in giving me opportunity of all spiritual assistances and advantages , that my lamp being trimmed and burning bright , with charity and devotion , I may enter into the Bridechamber , there for ever to behold the glorious Majesty of my Lord and Saviour Jesus Christ. Amen . The Collect. A Almighty and mercifull God , of whose only gift it cometh , that thy people do unto thee return laudable service , grant I beseech thee , that I may so faithfully serve thee in this life , that I may not finally fail to attain thy heavenly promises , through the merit of Jesus Christ my Lord. Amen . A Prayer for Protection in all Dangers . O Lord , quicken me as thou art wont , and hide not thy face from me in time of distress . As for lyes , I hate and abhor them , but thy Law do I love . Consider O Lord , how I love thy Commandments ; O quicken me according to thy loving kindness , for I am glad of thy Word , as one that findeth great spoils . Great is the peace that they have which love thy Law , and are not offended at it . Lord , I have looked for thy saving health , and done after thy Commandments . O let my complaint come before thee . O Lord , give me understanding according to thy Word , and let my supplication come before thee , and deliver me according to thy Word . Let thine hand help me , for I have chosen thy Commandments : I have gone astray like a sheep that is lost ; O seek thy servant , for I do not forget thy Commandments . When I was in trouble I called upon the Lord , and he helped me . Deliver my soul , O Lord , from lying lips , and from a deceitful tongue . O Lord God , my hope , and my strong hold , have mercy upon me , and defend me under the shadow of thy wing , that I trusting under thy defence , may by thy faithfulness and truth be defended and covered , as with a shield and buckler . Give thy Angels charge concerning me , and my habitation , that I may be preserved and kept in all my waies , and that no evil happen unto me , no plague come nigh my dwelling , no terrours of the night , no arrows of thy vengeance by day may disturb my peace or safety : Let thy ministring Spirits bear me in their hands , and keep me from precepice , from fracture of bones , from dislocations , noisom or sharp diseases , stupidity and deformity , that I may tread under my feet all the snares of the roaring Lion , and the great Dragon the Devil , who seek my bodily and ghostly heart , do thou O Lord , set thy love upon me , and deliver me from all my troubles , and put an end to all my discontents which I suffer of them that hate me without a cause ; and at the end of my daies , shew me thy salvation , and satisfie me with long life , even of a blessed eternity in this heavenly Kingdom , through Jesus Christ my Lord and Saviour . Amen . The Collect. Keep , I beseech thee , O Lord , thy Church , with thy perpetual mercy , and because the frailty of man without thee cannot but fall , keep me and all thy people ever by thy help , from all things hurtful , and lead us to all things profitable to our salvation , through Jesus Christ our Lord. Amen . A Prayer for the Protection of the godly , and a Meditation of the great Works of God in the destruction of the wicked . I Will lift up mine eyes unto the Hills from whence cometh my help ; my help cometh even from the Lord , which made Heaven and Earth . Behold he that keepeth Israel shall neither slumber nor sleep . The Lord himself is my defence upon my right hand : The Lord shall preserve me from all evil ; yea , it is even he that shall keep my soul. The Lord shall preserve my going out , and my coming 〈◊〉 from this time forth and for ever more , unto thee I lift up mine eyes . O thou that dwellest in the Heavens , have mercy upon me , for I am utterly despised , yet my help standeth in the Name of the Lord , which hath made Heaven and Earth . They that put their trust in the Lord , shall be even as the Mount Sion , which may not be removed , but standeth fast for ever . Do well , O Lord , unto those that be good and true of heart , and reform what is amiss in me , for thy mercy sake . O let thine ears consider well the voice of my complaint . If thou Lord , wilt be extream to mark what is done amiss , O Lord , who may abide it ? for there is mercy with thee , therefore thou shalt be feared . O Lord God , thou art the highest for evermore , thy works are glorious , and thy thoughts are very deep : make my heart and tongue loud instruments of thy praises , that I may tell of thy mercy in the morning , and of thy truth in the night season ; that I may rejoyce in giving thee thanks for the operations of thy hand all the daies and nights of my whole life . Let thy merciful kindness descend evermore upon the righteous , that they may flourish like a Palm Tree , being continually watered with the dew of temporal and spiritual blessings , and may bring forth fruit of a holy conversation , and grant that thy servant being planted in the house of God , and firmly fixt in the blessed communion of Saints , may flourish in the Courts of thy house , and in thy Ecclesiastical Temple to all Eternity . O let not my portion be amongst the ungodly and unrighteous . Make me not to communicate in their wickedness , so much as by consent or approbation , that I may never perish and be destroyed in the furiousness of thine anger , which thou treasurest up against the day of vengeance , and righteous Judgment , even the day of the appearing of my Lord and Saviour Jesus Christ. Amen . The Collect. ALmighty and merciful God , of whose only gift it cometh , that thy faithful people do give unto thee all true and laudable service , grant I beseech thee that I may faithfully serve thee in this life , that I fail not faithfully to attain thy heavenly promise , through the merits of Jesus Christ my Lord. Amen . A Prayer that God would preserve his Church against the storm and flood of Persecution . I Looked for the Lord ; my soul doth wait for him ; in his Word is my trust ; therefore keep me O Lord , and thy whole Church from the hands of the ungodly . Preserve me from the wicked men which are purposed to overthrow my going ; sure I am that the Lord will avenge the poor and innocent , and maintain the cause of the helpless . Lord , I call upon thee , haste thee to help me , and consider my voice when I cry unto thee . Let my prayer be set forth in thy sight , as the incense , and the lifting up of my hands be as an evening Sacrifice . Set a watch , O Lord , before my mouth , and keep the door of my lips . O let me hear thy loving kindness in the morning , for in thee is my trust . Shew me the way that I should walk in , for I lift my soul unto thee . Deliver me , O Lord , from the evil man , and preserve me from the wicked man that seeketh to overthrow my going . O Lord God , Judge of all the World , to whom vengeance belongeth , and execution of Righteous Judgment , have mercy upon us : Chasten us with thy gentleness and fatherly correction when we sin against thee . Teach us thy Law. Be our refuge and confidence in trouble ; and give patience in time of adversity , that in the multitude of sorrows thy comforts may refresh us , thy mercies may relieve us , thy grace may pardon and confirm us , that our feet slip not , and our souls be not put to silence ; have pity upon all distressed and miserable people . Do justice upon all that murther the Widow , that put the fatherless to death , that grind the face of the poor . Fail not thy people , O Lord , and forsake not thine inheritance , but destroy the devises of all them that imagine evil as a Law , and are confederate against the Righteous , to condemn the innocent , to discountenance Religion , to disadvantage thy worship and service , that in the day of eternal vengeance , when thou shalt reward the proud after their deserving , and the pit be digged by the ungodly ; we may have the lot of thine inheritance , and raign in the fellowship of Saints , who give honour and praise to thee , O Lord God , Almighty , world without end . Amen . The Collect. Keep I beseech thee , O Lord , thy Church with thy perpetual mercy , and because the frailty of man without thee , cannot but fall , keep us ever by thy help from all things hurtful , and lead us to all things profitable for our salvation , through Jesus Christ our Lord. Amen . Invitation to the Worship of God , and a Prayer for Obedience to his Will. O Great God , the Lord , our Maker , who art a King above all Gods , give me the graces of humility , and holy Religion , that I may worthily praise and worship thy glories and perfections infinitely . I am the Sheep of thy Pasture ; let thy mercies lead me and feed me , and refresh my soul with the Divine nutriment of thy Word and Sacraments . I am the sheep of thy hands , do thou guide me that I may never go astray ; or if I do , bring me home into the Sheepfold of the great Shepherd , that I hearing his voice , may not harden my heart , neither tempting thy mercies , nor provoking thy wrath ; but my heart being preserved from errors , and my waies from obliquity and crookedness , I may at last enter into thy eternal rest , through the merits and guidance of my great Shepherd , Jesus Christ , my Mediatour and Redeemer . Amen . The Collect. O Lord , I beseech thee let thy continual pity cleanse and defend thy Church ; and because it cannot continue in safety without thy succour , preserve it ever more by thy help and goodness , through Jesus Christ. Amen . Adoration and magnifying the Glories of God. O Lord God , in whose Sanctuary is power , and honour , before whose presence is glory and worship . Fill my lips and soul with great devotion and reverence towards thee my God. Make me to love thy Goodness , to adore thy Omnipotency , to reverence thy Justice , to fear thy Majesty , to tremble at thy Omniscience and Omnipresence , and to contemplate with the greatest zeal and affections all those glories which thou communicatest to the Sons of men , in the revelations of the Gospel of thy Creatour , and of thy miracles , that I may tell of thy greatness , and declare thy salvation from day to day ; and when thou comest with Righteousness to judg the Earth , and all people with thy truth , I may rejoyce in thee everlastingly , and sing eternally Hallelujah to thee , in thy Sanctuary ; grant this for Jesus Christ his sake , my Lord and only Saviour . Amen . The Collect. O Lord , I beseech thee , grant thy grace to withstand the temptations of the world , the flesh , and the Devil , and with pure hearts and minds , to follow thee the only God , through Jesus Christ our only Lord and Saviour . Amen . A Prayer for Mercy and Salvation . O Lord our King , Lord of the whole Earth , have mercy upon me , and sanctifie me with thy grace , that I may hate every thing that is evil ; that I may love thee , give thanks unto thy Name , and rejoyce in the remembrance of thy holiness , that in the day of Judgment and great terrours , when thou shalt sit in thy seat supported with Righteousness and Judgment , and a fire shall go forth from thy presence , to burn up thine enemies on every side , thou mayest preserve my soul in safety from the hands of mine enemies , and a light may spring up unto me , to preserve me from eternal darkness , and the want of the light of thy countenance , through Jesus Christ my Lord. Amen . The Collect. O Lord God , for as much as without thee I am not able to please thee , mercifully grant that thy holy Spirit may in all things direct and rule my heart , through Jesus Christ my Lord and Saviour . Amen . A Thanksgiving for the Redemption of mankind by Jesus Christ. O Most powerful Jesus , who with thine own Right hand , and with thy holy Arm hast begotten to thy self on our behalf the victory over sin , hell , and the grave , remember this thy mercy and truth which thou hast promised to all that believe in thee , give me pardon of all my sins sealed unto me by the testimony of the Holy Spirit , and a good conscience , and grant that I may by thy strength fight against my ghostly enemies , and by thy power may overcome them , that I may rejoyce in a holy peace , and sing , and give thanks for my victory , and my Crown , extend this mercy , and enlarge the effect of thy great Victories to the Heathen , that all the ends of the world may sing a new song unto thee , and see the salvation of God , that when thou comest to judge the Earth , we may find mercy , and be joyful together before thee in the fruition of a blessed Eternity , through thy mercies , O blessed Saviour and Redeemer Jesu . Amen ▪ The Collect. O Almighty and most merciful Lord God , of thy bountiful goodness and mercy keep me , I beseech thee , from all things that may hurt me , that I being ready both in body and soul , may accomplish those things that thou wouldest have done , through Jesus Christ my Lord. Amen . A Psalm of Praise to God for his Mercy and Truth . The Prayer . O Lord our God , Who hast created us out of nothing , and hast redeemed us from misery and death when we were thy enemies , shewing great expresses of thy loving kindnesses when we were vessels of wrath , and inheritours of perdition , revealing thy Truth unto us in the Sermons of the Gospel ; teach us to walk as thou hast commanded us , to believe as thou hast taught , that we may inherit what thou hast promised us ; for thou art the way , the truth , and the life . We are thy people , and the sheep of thy Pasture ; thou art our guide , and our defence ; let thy grace teach us to serve thee , and thy holy Spirit assist and promote our endeavours with the blessing of gladness and chearfulness of spirit , that we may love to speak good of thy Name , and at last go to the Courts of thy Temple with praise and a song in our mouths , to thy honour and eternal glory , whose Mercy and Truth is everlasting , and revealed unto the Church in our Lord and Saviour Jesus Christ. Amen . The Collect. LOrd , I pray thee , that thy grace may alwaies prevent and follow us , all the daies of our life ; make us continually be given to all good works , through Jesus Christ our Lord. Amen . A Prayer for a holy Life . O Lord God , of eternal purity , who who art of pure eyes , and canst behold no iniquity or impurity , enlighten my understanding , that I may have knowledge in the way of godliness ; make my path straight , and my heart perfect ; take from me the sins of unfaithfulness ; correct and mortify in me all froward and peevish dispositions ; let me love the society of the Saints , and hate the fellowship of the wicked , that I may not be destroyed with the ungodly , nor be rooted out from the City of the Lord , nor banished from the sweetness of thy presence ; for with thee is light and health , and salvation to thy Name , be all honour , and glory , and praise ascribed world without end . Amen . The Collect. ALmighty and Everlasting God , give unto me the increase of Faith , Hope , and Charity , that I may obtain that which thou dost promise ; make me to love that which thou dost command , through Jesus Christ my Lord. Amen . A Prayer for Comfort in sadness of spirit in Sickness , or in any other affliction . O Eternal God , who endurcst for ever , and thy remembrance throughout all generations , have mercy upon me according to the infinite treasures of thy loving kindness ; hear the voice of my groaning , for thy indignation and thy wrath lieth hard upon me , and my sins have put an edge upon thy sword , and a thorn upon my wounded conscience . O hold up the reins of my soul ; repair the breaches of my comfort , and my hope , and let thy glory now appear , for that shines brightly in the beams of thy mercy , and when thou turnest unto the prayer of the poor destituted , it becomes an eternal monument and a record of thy honour , and all generations which shall be born shall praise thee . Look down , O Lord , from thy Sanctuary , hear the mourning of me , and all distressed people ; send me life and health so long as it may be a blessing , and not shorten my daies in wrath , but give me grace so to spend all my time in the work of repentance and holiness , that when my years fail , and my change is come , I may be translated to the new Heaven which shall never perish , nor wax old , there to continue and stand fast in thy sight for ever , through Jesus Christ my Lord. Amen . The Collect. O Lord , I beseech thee absolve thy people from their offences , that through thy bountiful goodness we may be delivered from the bondage of those sins , which by our frailty we have committed ; grant this , O heavenly Father , for Jesus Christ his sake , our blessed Lord and Saviour . Amen . A Thanksgiving to God for all his benefits and mercies . O Most merciful God , whose mercies are as high as the Heavens , as many as the moments of eternity , thou hast opened thy hand wide to me with thy blessing , and the sweet effects of thy loving kindness : Thou art pitiful as a Father , tender as a Mother , careful as a Guardian , and exceeding merciful to all them that fear thee . I pray thee to fill my soul with apprehension and impresses of thy unspeakable mercy , that my thankfulness may be as great as my need of mercy is ; and let thy merciful loving-kindness endure for ever and ever upon thy poor servant , that putteth his trust in thee . Keep no anger in store for me . Chide me not in thy displeasure . Satisfie my mouth with good things . Remove all my sins from me , as far as the East is from the West . Heal all my infirmities , and save my life from destruction , for all these are mercies that thou delightest it ; and because I cannot praise thee according to thy excellencies , take my soul in thy due time into the land of everlasting praises , that I may spend a whole Eternity in ascribing to thy name praise , and honour , and dominion ; grant this for Jesus Christ his sake , my Lord and only Saviour . Amen . The Collect. ALmighty and everlasting God , absolve thy people from their offences , that through thy bountiful goodness we may be delivered from the bonds of those sins , which by our frailty we have committed ; grant this heavenly Father , for Jesus Christ his sake , our blessed Lord and Saviour . Amen . A Thanksgiving for deliverance from misery and danger . O Lord God , gracious and good , whose mercy endureth for ever , in my trouble I cry unto thee , for when my heart is brought down through heaviness ; there is none to help me up , or to deliver me out of my distress , but only thou , O Lord : I have sinned , I have rebelled against thee , and lightly regarded thy counsel . I have walked and sate in darkness , and in the shadow of death , being fast bound in the captivity and misery of sin ; O bring thou me out of darkness ; and break my bonds in sunder . Guide me through the desert of the world , in which grows nothing but sadness , and discontent , still the tempest , and smooth the floods of misery which are ready to overwhelm me ; and in thy due time bring me to eternal rest , and to the Haven where I would fain be , that in the Congregation of thy holy people I may praise thee for thy goodness , and declare thy wonders that thou hast done for me in delivering me from sins , misery and death , and bringing me to a City to dwell in , where there is life and light , and joy eternal in the beholding the face of my Lord and Saviour Jesus Christ. Amen . The Collect. GRant , I beseech thee , O merciful Lord , to thy faithful people , pardon and peace , that they may be cleansed from all their sins , and fear thee , with a quiet mind , through Jesus Christ our Lord. Amen . A Prayer of Thanksgiving for all the mercies and salvation which are given us in Christ Jesus . O Most gracious God , and most merciful Father , my strength and my salvation , for thy mercy endureth for ever , be thou on my side ; take part with them that help me , and forsake me not in time of need ; let the voice of joy and health be in my dwelling ; and when thou chastenest and correctest me for my sins , give me not over unto death , but fix my faith and hopes upon the head stone in the corner , even my Lord Jesus Christ , that in all the assaults made against me by my ghostly enemies , the right hand of the Lord may have the preheminence , and bring mighty things to pass , even victory and deliverance unto thy servants , that I putting no confidence in the best of men , may trust in thee , O Lord , till at last when thou openest the everlasting gates of righteousness , I may enter in , and give thee praise and thanks through Jesus Christ my Lord and only Saviour . Amen . The Collect. O God , my Refuge and Strength , who art the Author of all godliness , be ready to hear the devout prayer of thy Church , and grant that those things which we ask faithfully , we may obtain effectually , through Jesus Christ our Lord. Amen . A Prayer that God would be pleased to pardon my many and great sins , and direct me in the waies of Righteousness . O Lord , my Judge and my Redeemer , hearken unto me for thy Truth and Righteousness sake , and deliver me from the guilt of all my sins , and from those great punishments which are due unto me for the same , enter not into judgment with me , for in thy sight no man can be justified by any worthiness of his own : Endue my soul with a righteousness of a holy life , living and working by charity : Shew me the way that I should walk in : Teach me to do whatsoever pleaseth thee : Quicken my soul in the path of life , and so continue the conduct of thy Spirit in me , that it may never leave me , till I be brought forth of this world into the Land of Righteousness , to dwell with thee eternally , through Jesus Christ my Lord and only Saviour . Amen . The Collect. O God , my Refuge and Strength , who art the Author of all godliness , be ready , I beseech thee , to hear the devout prayer of thy Church , and grant that those things which I ask faithfully , I may obtain effectually , through Jesus Christ my Lord and only Saviour . Amen . A Thanksgiving for the benefit of the holy Gospel , particularly of the blessed Sacrament . O Blessed Jesu , whose Righteousness endureth for ever , thy work is worthy to be praised , and had in honour , for that thou hast been merciful to us , and hast given meat , even the fruit of a blessed Sacrament , unto them that fear thee , that by the participation of thy holy Communion , we should have thee in remembrance , and ever be mindfull of thy Covenant , plant in our hearts the fear of thy Name ; give us wisdom and good understanding ; make us to have pleasure in thee , and all thy works , that we obeying the precepts of thy holy Gospel , and performing the conditions of thy Covenant , which thou hast established for ever in truth and equity , in verity and judgment , we may worthily praise and adore thy reverend and holy Name among the faithful in this life , and in the Congregation of thy Saints in the life to come , through thy mercies , O blessed Jesu , to whom with the Father , and the Holy Ghost , be honour and glory , now and for ever more . Amen . The Collect. ALmighty and everlasting God , who dost govern all things both in Heaven and in Earth , mercifully hear the supplications of thy people , and grant us thy grace , all the daies of our life , through Jesus Christ our Lord. Amen . A Prayer for a Penitent Sinner . O Lord , withdraw not thou thy loving mercies from me : Let thy loving kindness , O Lord , and thy truth alway preserve me : O Lord , let it be thy pleasure to deliver me from all my fear : Make haste O Lord to help me . As for me , I am poor and needy , but the Lord careth for me : Thou art my Helper and Redeemer , make no long tarrying , O my God. Hearken to my voice , O Lord , when I cry unto thee , have mercy upon me , and hear me . O hide not thou thy face from me , and cast not away thy servant in displeasure . Thou hast been my succour , leave me not , neither forsake me , O God of my salvation . Consider my complaint , O Lord , for I am brought very low . O deliver me from my persecutors , for they are too strong for me . Hear my prayer . O Lord , consider my desire , hearken unto me for thy Truth and Righteousness sake , and enter not into judgment with thy servant , for in thy sight no man living can be justified . Hear me , O Lord , and that soon , for my spirit waxeth faint . Hide not thy face from me , lest I be like to them that go down to the pit . O let me hear thy loving kindness betimes in the morning , for in thee is my trust . Shew thou me the way that I should walk in , for I lift up my heart unto thee . Deliver me O Lord , from mine enemies , for I fly unto thee , to hide me . Teach me to do the thing that pleaseth thee , for thou art my God. O let thy Spirit lead me forth into the Land of Righteousness . Quicken me , O Lord , for thy Names sake , and for thy Righteousness sake bring my soul out of trouble , O my God , and all for Jesus Christ his sake , my blessed Lord and Saviour . Amen . A Commemoration of God's frequent pardons and mercies to the penitent . O Lord God , full of mercy and pity , who didst many times deliver thy people from their adversity , when thou for their rebellion against thee , and their inventions , hadst given them into the hands of the Heathen . Remember me , O Lord , according to the favour thou bearest unto thy people , and visit me with thy salvation . And though I have done amiss , and dealt wickedly against thee and thy Covenant , yet be pleased to help me for thy Name sake . Make thy power to be known in the mighty deliverance and redemption of me from so many dangers and miseries wherewith thou hast delivered me . Give me grace to believe thy word , to obey thy counsel , and to walk in thy Laws ; to relinquish my own sinful and vain desire , to obey my Governours , Ecclesiastical and Civil , that I may not have the lot of Dathan and Abyram , but at last may receive my portion in thine inheritance , which thou hast prepared for thy chosen people , giving thee thanks with thine inheritance , for that thou hast turned from me thy wrathful indignation , pittying me , and saving me according to the multitude of thy mercies , thy Name be blessed , O Lord God , everlastingly , and world without end , through Jesus Christ my Lord ▪ Amen . A Prayer for Victory against our Enemies , O Lord God , whose mercy is greater than the Heavens , and thy glory above all the Earth , be thou exalted in thine own strength , and magnify thy power and thy mercy in defending me , and thy holy Church against all our enemies temporal and spiritual . Forsake me not , O God , my strength and my defence , for vain is the help of man : Do thou strengthen me , and go along with me , and stand by me in the day of battel , that I being defended and armed by thee , may do acts great and good , fighting thy battel , and putting my confidence in thy Righteousness only , and thy salvation , through Jesus Christ my Lord. Amen . A Prayer for the Fear of the Lord , for Gravity , and the blessing of the Righteous . O Lord God , who art to be feared in the generations of the world , teach me the fear of thy Name , that I may fear to offend thee , and that delighting in thy Commandments , I may serve thee without fear of my enemies in holiness and righteousness all my daies . Let thy Light arise upon the darkness of my understanding . Let thy mercies and gentleness turn all the thoughts of unmercifulness in me , and make me charitable , of tender bowels , earning with pity over the need of the poor . Teach me to guide my words with discretion . Make me never to be moved from my purposes of holy living . Stablish my heart in thy love , that in the day of restitution of all things , thou mayest give the portion of the charitable , the rewards of thy Right hand ; and when the wicked shall gnash with their teeth , and consume away in a sad Eternity , I may be satisfied with the Riches and plentiousness of thy house for ever , through Jesus Christ my Lord. Amen . A Prayer against my Adversaries ▪ and for Confidence in the True God. O Lord God , at whose presence the Earth trembles , who worketh salvation and deliverance for thy Church in Ages , thou hast done whatsoever pleaseth thee in Heaven and in Earth , give me thy grace , that in all my troubles I make thee my succour and defence , and put my whole trust in thee only , that I receiving thy mercies , and the satisfaction of all my hopes from thy plentiousness and loving kindness , I may give praise unto thy Name , never ascribing unto my self any honour , or the glory or thanks of any good action , or prosperous success , but to thee who art the Author and giver of all good things ; preserve me from all evil of soul and body , from vain imaginations , and making any thing to be my confidence besides thee , my God , that so thou mayest be mindful of me , and bless me in all my waies and actions , and when I die and go down into silence , I may have my portion among the blessed of the Lord , in the inheritance of thy Kingdom , through Jesus Christ my Lord. Amen . A Prayer . O Thou Almighty Goodness , the Father of the Fatherless , the portion of the poor , and protector of strangers , cast thy gracious eyes upon a miserable sinner , who with humility implores thy mercy . When I look on my self , I dare scarce be so bold as to lift up mine eyes unto thee . When I think in what condition I am , and what I have done , it so confounds me , that I can hardly think of any thing else ; it is the greatness of my misery alone , that constrains me to the presumption of prostrating my self at thy feet ; the weight of which presseth me so much , that it hath left me no more power than to expose my self before thee , as an admirer of thy wondrous charity . O my sins are wondrous great , in which all comfort forsakes my soul. O thy terrours have consumed me , how dreadful are they ! O the affliction and torment I endure ! what tongue can express it ! my soul is parch'd and dried up ; my spirits are consumed by the heat of thy displeasure ; may I not now beg one drop of comfort from thee ? O my God , my soul thirsteth for thee , my flesh longeth for thee in a barren and dry ground . I remember thy loving kindness of old time ; I can but wish at least to see thy power and thy glory , as I have known thee in thy Sanctuary . There is none in Heaven that I desire but thee , nor on Earth besides thee . My soul followeth hard after thee , O when wilt thou come unto me ? O hide not thy face from thy servant , lest I come to misery . Hear me speedily , for I am poor and needy . Make haste unto me , O my God , thou art my helper and deliverer . O Lord , make no long tarrying , I am come a great way from my friends and kindred , and here is none to pity me . O my God , be not thou far from me . Draw nigh unto my soul , and redeem it . I am poor and sorrowful , let thy salvation set me up on high , for thou who searchest the heart , knowest that I set my heart only to seek thee . I desire to leave all the world , that I may find my happiness only in thee . O heavenly Father , with my whole heart I desire to do thy blessed will in all things ; yea thus far I acknowledge thou hast most gratefully conducted me . Hitherto I have been highly favoured , and wonderfully helped and preserved by thee , and wilt thou now at last abandon me , who desire at last to have abandoned all things else for thy sake . Hast thou called me from mine own Country , and from my Fathers house , and now to be forsaken by thee ? O my God , give me leave to plead for a soul that I thought was once dear unto thee : Pity , O pity an heart which thou hast made too great for all the world , and cannot be satisfied with less than thee : Canst thou see it die for want of one smile from thee ? yea , canst thou let it die of love to thee , for that hath brought me thus far to seek thee , and wilt thou suffer it to die at thy feet ? canst thou endure to behold it in thine arms into which it now throws it self with all the force it hath ? shall it miscarry full of prayers and longings after thee ? shall it expire in cries and tears when it calls for mercy ? O where are thy bowels ? what is become of thine ancient loving kindness ? are they all forfeited by one offence against thee ? O my God , I cannot think so hardly of thee ; I begin to live , methinks , because thou permittest these addresses to thee ; it inspires me with some hopes to find these holy breathings in me ; it rejoyces me much that I feel thee drawing my very heart after thee ; O take it , I beseech thee , take it quite away from me , unto thy self , shape it after thine own heart ; make it such as thou canst embrace it ; create in me a clean heart , O God , and renew a right spirit within me . Cast me not away from thy presence , and take not thy holy Spirit from me . Restore to me the joy of thy salvation , and uphold me with thy free spirit , and all this for Jesus Christ his sake . Amen . Ejaculations to be used at the Lord's Supper . LOrd , I am not worthy thou shouldest come under my roof ; I have sinned , what shall I do unto thee O thou preserver of men ? Here recollect some of thy greatest sins ; If thou Lord , shouldest be extream to mark what is done amiss . O Lord , who may abide it ? but with the Lord there is mercy , and with him there is plentious redemption . Behold , O Lord , thy Beloved Son , in whom thou art well pleased . Hearken to the cry of his blood , which speaketh better things than that of Abel ; by his Agony and bloody Sweat , by his Cross and Passion , good Lord deliver us . O Lamb of God , which takest away the sins of the world , grant us thy peace . O Lamb of God , which takest away the sins of the world , have mercy upon me , O Lord , for thy mercy sake . Amen . Devotions for the Help and assistance of all Christian People in all occasions and necessities . A Prayer against wandring Thoughts , to be said at the beginning of our Devotions . ALmighty God , who hast commanded us to pray unto thee without ceasing , and hast added many glorious promises for our encouragement , let thy holy Spirit teach me how to pray . Give me just apprehension of my want , zeal of thy glory , great resentments of thy mercies , love of all spiritual employments that are pleasing unto thee , and do thou help mine infirmities that the Devil may not abuse my fancy with illusions , nor distract my mind with cares , nor alienate my thoughts with impertinencies , but give me a perfect mind , great devotion , a heart fixed upon thy Divine Beauties , and an actual intention and perseverance in prayer , that I may glorifie thy Name , do unto thee true and laudable service , and obtain relief for all my necessities ; hear me , O King of Heaven , when I call upon thee , for thou hast promised mercy to them that pray in the Name of our Lord and Saviour Jesus Christ. Amen . A Penitential Prayer , a Form of Confession of sins to God , to be said upon daies of publick or private Humiliation . O Lord God of mercy and pardon , give me a just remembrance , and sad apprehension of my many and great sins . Teach me to bewail them with as great indignation and bitterness , as I have committed them with complacency and delight . Let my prayers and my confession come unto thy presence , and obtain a mercy for me , and a pardon . Let not thy Justice and thy severity so remember my sins , as to forget thine own mercy ; and though I have committed that for which I have deserved to be condemned , yet thou canst not lose that glorious Attribute , whence flows comfort to us , and hopes to be saved . Spare me therefore , O merciful God , for to give pardon to a sinner that confesseth his sins , and begs Remission , it is not impossible to thy Power , nor disproportionate to thy Justice , nor unusual to thy Mercy and sweetest Clemency . Blessed Jesu , acknowledge in me whatsoever is thine , and cleanse me from whatsoever is amiss . Have pity on me now in the time of mercy , and condemn me not when thou comest to judgment : For what profit is there in my blood ? Thou delightest not in the death of a sinner , but in his conversion there is joy in Heaven . And when thou hast delivered me from my sins , and saved my soul , I shall praise and magnifie thy Name to all eternity ; mercy sweet Jesus , mercy . Lord have mercy upon us . Christ have mercy upon us . Lord have mercy upon us . Our Father which art in Heaven , &c. I Am not worthy , O Lord , to look up to Heaven , which is the Throne of thy Purity ; for my sins are more in number than the hairs of my head ; and my heart hath failed me ; Lord be merciful unto me a sinner : I have not lived according to thy will , but in the vanity of my own thoughts , in idle , sinful , and impertinent language , in foolish actions , in blindness of heart , in contempt of thy holy Word and Commandments . I have not loved thee with my whole heart , nor feared thee with all my soul , nor served thee with all my might , according to thy holy precepts , nor loved my neighbour as my self . Lord be merciful unto me a sinner . I Have been an unprovident Steward of the good things thou hast given me ; I have loved them inordinately , and sought after them greedily and unjustly , dispenced them idly , and parted with them unwillingly . I have not been so charitable to the poor , or so pitiful to the afflicted , or so compassionate to the sick , or so apt to succour and give supplies to the miseries of my neighbours , as I ought , but have too much minded things below , not seting my affections upon Heaven and heavenly things , but have been unlike thee in many things ; I have been unmerciful and unjust . Lord be merciful unto me a sinner ▪ MIne Eyes , O Lord , have wandred after vanity , beholding and looking after things unseemly without displeasure , despising my neighbours , prying into their faults , but have been blind , not seeing mine own sins , and infinite irregularities . Lord be merciful unto me a sinner . I Have employed all my members and faculties both of soul and body in the waies of unrighteousness . I have transgressed in all my relations , and in all my actions and traverses of my whole life ; even when I might have had most confidence , I find nothing but weakness and imperfection . Lord be merciful unto me a sinner . I Have broken my vows and purposes of obedience and holy life : I have been inconstant to all good , refractory to counsels , disobedient to commands , stubborn against admonition , churlish and ungentle in my behaviour , mindful and revengful of injuries , forgetful of benefits , seeking my own ends , deceiving my own soul. Lord be merciful unto me a sinner . MY secret sins , O Lord , are innumerable , sins secret to my self through inadvertency , forgetfulness , wilful ignorance , or stupid negligence , secret to the world , committed before thee only , under the witness of mine own conscience . I am confounded with the multitude of them , and the horrour of their remembrance . Lord be merciful unto me a sinner . O Son of David , blessed Redeemer , Lamb of God that takest away the sins of the world , have mercy upon me . O Jesu , be a Jesus unto me ; thou that savedst thy servant Peter that denied thee thrice ; thou that didst cast seven Devils out of Mary Magdalen , and forgavest the woman taken in adultery , and didst bear the converted Thief from the Cross , to the joyes of Paradice , have mercy upon me also ; for although I have massed together more sins than all these in conjunction , yet not their sins , nor mine , nor the sins of all the world can equal thy glorious mercy , which is as infinite and eternal as thy self . I acknowledge , O Lord , that I am vile , but yet redeemed with thy precious blood . I am blind , but thou art the Light of the world : I am weak , but thou art a strong Rock : I have been dead in trespasses and sins , but thou art my Resurrection and my Life ; thou , O Lord , lovest to shew mercy , and the expressions of thy mercy , the nearer they come to infinite , the more proportionable they are to thy essence , and like thy self . Behold then , O Lord , a fit object for thy pity ; my sins are so great and many , that to forgive all will be but an act of glorious mercy , and all the praises which did accrew to thy Name by the forgiveness of David , and Manesseh , and St. Paul , and the Adulteress , and the Thief , and the Publican , will be multiplied to thy honour in the forgiveness of me so vile , so unworthy a wretch , that I have nothing to say for my self , but that the greatness of my misery is a fit object for thy miraculous and infinite mercy . Despise me not , O Lord , for I am thy Creature : Despise me not , for thou didst die for me . Cast me not away in thine anger , for thou comest to seek me , and to save me . Say unto my soul , Thou art my salvation . Let thy Holy Spirit lead me from the errours of my waies , into the paths of Righteousness , to great degrees of Repentance , through all the parts of a holy life , to a godly and a holy death ; grant this , O blessed Jesus , for thy mercy , for thy pity sake . Amen . A penitential Prayer for the Morning , with particular Confession of sins , desiring God earnestly to free him from the guilt and punishment that is due unto him for his many and great sins , and to give him grace to lead a new life . O Eternal God , most gracious and merciful Father , look not upon me as I am in my self , but look upon me in the face of Jesus Christ , in him and through him , be merciful unto me , according to thy Word , for I have done amiss , and dealt wickedly ; I have sinned against Heaven and before thee , and am not worthy to be called thy Son , or numbred amongst the meanest of thy servants , yet my sins are but the sins of a mortal man , but thy mercy is the mercy of an Infinite God , therefore have mercy on my sinful soul , pardon and forgive me all my known and secret sins , which in thought , word and deed I have done and committed against thy Divine Majesty ; for it repenteth me of my evil deeds , therefore , O Lord , have mercy upon me , pardon and forgive the sins of my youth and age , which are many and great , namely the wicked sins of my pride , anger , dissimulation , lying , lust , unjust dealing , too much love of the world , and the vanity thereof , too little love of thee and thy Kingdom , but empty and void of all spiritual grace ; be merciful unto me , O Lord , for these are the sins wherewith I have grieved thy Holy Spirit : O Lord , the remembrance of them is grievous unto me , and the burthen of them is intollerable , too heavy for me to bear ; therefore O Lord God be merciful to me according to thy tender compassion bury them all in the burial of Christ , set the weight of thy mercy upon them , so that they may never rise up in this world to shame me , nor in the world to come to condemn me . O Lord , give me an assurance of the free pardon and forgiveness for these many sins , that I may rejoyce in the greatness of thy mercy , and magnify thy holy Name , to all Eternity ; for the future give me greater measure of grace , to serve , honour , and humbly obey thee with all the strength of my heart , soul and body . Mortifie and kill all vice in me , that my life may express all faith in thee . Mercifully hear the humble supplications of thy poor servant , and grant me thy peace all my daies : graciously pardon all mine infirmities , and defend me from all dangers of soul and body this day , and for ever more . O Lord , guide me in this world with thy counsel , and after this bring me to thy glory . O Lord , bless all thine all the world over , all mankind , especially this sinful Land and Nation wherein we live , turning from us those plagues which the sins of this Nation do cry for . In mercy O Lord prevent the ruine thereof , lest the Heathen should say , where is now their God. O Lord , bless with the choicest of thy blessings , our most gracious Soveraign Lord King Charles , endue his Royal heart with grace , wisdom and understanding ; cloathe his enemies with shame , but upon his head let his Crown flourish ; and grant that his daies may be long , prosperous , vertuous , and happy . Bless our gracious Queen Katherine , James Duke of York , and all the rest of the Royal Family ; endue them with thy grace , and defend them from all evil . Bless all our Magistrates and Ministers with all those graces necessary for their places ; govern thou them , that they may govern us in peace and godliness , and true Religion . O Lord , in much mercy , bless all my friends and my relations , with all those blessings and benefits needful both for their souls and for their bodies . O Lord , be merciful to all those poor souls that are under any kind of want , need or necessity , or under any kind of affliction ; in much mercy be unto them a present help in trouble ; support them , sustain , and lay no more upon them than they shall be able to bear ; and send them a happy issue out of all their troubles . O Lord God , for thy mercies sake , bestow a double portion of thy blessing upon those whom thou hast made nearest or dearest unto me . O Lord , pardon all their sins , supply all their wants , relieve all their necessities , and reform whatsoever is amiss in them , and give them grace to lead a new life , and make them thy true and faithful servants ; preserve them and me this day from doing or receiving any hurt or harm ; preserve us from all evil , especially from the evil of sin , and the evil of punishment , and from all sad accidents . O Lord , bless us this day in our going out , and in our coming in ; bless and prosper us in whatsoever we go about to do ; let us have all our direction from thy will , and the happy success from thy merciful hand , and when this mortal life is ended , O Lord , for Christ Jesus his sake , grant that we may enjoy Heaven , and the Righteousness thereof , and in the mean time grant unto every one of us thy loving countenance , thy favour , and thy grace ; and here I will praise and magnifie thy great and glorious Name for electing us in thy love , for creating us after thine own Image , and for redeeming us by thy dear Son , and for sanctifying us by the grace of thy holy Spirit , and for thy gracious preservation of us this night past : Likewise I praise thee O Lord , for our life , health , strength , liberty , food and rayment , humbly beseeching thee , O Lord , to continue thy loving kindness towards us , from time to time , so long as it may be a blessing unto every one of us , and our thankfulness towards thee for all thy goodness bestowed upon our souls and our bodies , which exceeds our memories , and our thanks ; and all for the sake of thy dear Son , and our blessed Saviour Jesus Christ. Amen . In whose Name I further call upon thee , as he hath taught us , saying , Our Father which art in Heaven , &c. O Lord Jesus Christ , Son of the Eternal God , interpose thy holy Death , thy Cross and Passion between thy Judgements and my soul , now and in the hour of death , granting unto me grace and mercy , and unto all the faithful pardon and peace , to the Church unity and amity , and to all sinners repentance and amendment , to all life and glory everlastingly , who liveth and reigneth ever one God world without end . Amen . A Form of Thanksgiving , with a particular enumeration of God's Blessing . O Most glorious Lord God , infinite in mercy , full of compassion , long suffering , and of great goodness , I adore , and praise , and glorifie thy holy Name , worshipping thee with the lowliest devotions of my soul and body , and give thee thanks for all the benefits thou hast done unto me , for whatsoever I am , or have , or know , or desire , as I ought , it is all from thee , thou art the fountain of being and blessing , of sanctity and pardon , of life and glory . Praise the Lord O my soul , and all that that is within me , praise his holy Name . THou , O God , of thine infinite goodness , hast created me out of nothing , and hast given me a degree of essence next to Angels , imprinting thine Image on me , enduing me with reasonable faculties of will and understanding , to know and chuse good , and to refuse evil , and hast put me into a capacity of a blessed immortality . O praise the Lord with me , and let us magnifie his Name together . THou , O God , of thine infinite goodness , hast created me out of nothing , and hast given me grace to know thy will , and hast fed and cloathed me , hast raised me friends , and blessest them , hast preserved me in all dangers , hast rescued me from the peril of the sword , from the rage of pestilence , from dangers of Lyers and Robbers , from perishing in publick distemperatures and diseases epidemical , from terrours and affrightments of the mighty ) from the delusions of the Devil , and sad separation , and from many imminent dangers ; thou hast been my guide in my journeys , my refreshment in sadness , my hope and my confidence in all my grief and desolations , and a present help in trouble . I will give thanks unto the Lord of Lords , for his mercy endureth for ever . BUT above all mercies , it was not less than infinite love whereby thou lovedst me , and all mankind , when we were lost and dead , and Rebels against thy Divine Majesty . Thou gavest thine own begotten Son to seek us when we went astray ; to restore us to life when we were dead in trespasses and sin , and to reconcile us to thy self by the merits and the atonement of an everlasting Covenant . He is our God , even the God of whom cometh our salvation ; God is the Lord by whom we scape death . O Most glorious Spirit , I will praise and magnifie thee for the inspiration of the Apostles and Prophets , for thy providence and mercies , in causing holy Scriptures to be written , and preserving them from the corruptions of Hereticks , from the violences of Pagans , and enemies of the Cross of Christ. I will alwaies give thanks unto the Lord , his praise shall ever be in my mouth . I Bless thy Name for those holy Promises and Threatnings , those Judgements and Mercies , those holy Precepts and Admonitions , which thou hast registred in Scripture , and in Records and Monuments of the Church , for all those graces , and helps , and comforts , whereby thou promotest me in piety , and in the waies of true Religion , for baptismal and penitential grace , for the opportunities and sweet refreshings of the Sacrament of the Eucharist , for all the advantages thou hast given me , of good society , Tutors and Governours , for the fears thou hast produced in me , as deliveries and impediments of sins , for all my hopes of pardon , and expectation of the promises made by our Lord Jesus Christ , to encourage me in the paths of life , and sanctity , for those blessed waitings and knocking 's at the door of my heart , patiently tarrying for me , for all the holy Sermons , spiritual Books and Lessons , for all the good Prayers and Meditations , loving and inviting me to repentance , without ceasing admonishing me , and reproving me with the check of a tender conscience , with exteriour and interiour motives , and for whatsoever means or incentives of holiness thou hast assisted me withall . I Magnifie and praise thy holy Name , for thy goodness to all Nations whom thou hast made and sanctified , they shall come and worship thee , O Lord , and shall glorifie thy Name , for thou art great , and dost wondrous things ; thou art God alone , and great is thy mercy towards me ; thou hast delivered my soul from the nethermost hell ; therefore shall every good man sing of thy praise without ceasing . O my God , I will give thanks unto thee for ever , with Cherubims and Seraphims , and all the company of the heavenly Host , saying , Holy , Holy , Holy , Lord God of Sabbath , holy is our God , holy is the Immortal , holy is the Almighty , the Father , Son , and the Holy Ghost , to whom be honour and glory , dominion and power ascribed of all spirits , and all men , and all creatures , now and for evermore . Amen . A Prayer preparatory to the Receiving of the blessed Sacrament . O Most immaculate and glorious Jesu , he hold me a miserable sinner , drawing near unto thee with the approaches of humility , and earnest desire to be cleansed from my sins , and to be united to thee by the nearest and most mysterious union of Charity and Sacramental participation of thy most precious body and blood , I presume nothing of my own worthiness , but I am most confident of thy mercies and infinite loving kindness . I know , O Lord , I am blind , and sick , and dead , and naked , and therefore I come the rather ; I am sick , and thou art my Physician , thou arisest with healing in thy wings , by thy wounds I come to be cured , and to be healed by thy stripes . I am unclean , but thou art the fountain of purity ; I am blind , but thou art the great Eye of the World , the Son of Righteousness ▪ in thy light I shall see light . I am poor , but thou art rich unto all , the Lord of all the Creatures ; I therefore humbly beg of thy mercy , that thou wouldest be pleased to take from me all my sins , to cure all mine infirmities , to cleanse my filthiness , to lighten my darkness , to cloathe my nakedness with the Robe of thy Righteousness , that I may with reverence and faith , and holy intention , receive thy blessed body and blood in the mysterious Sacrament , that it may be unto life , and pleasantness , and holy nourishment , and that I may be firmly and indesolutely united to thy mystical body , and may at last see clearly and without vail , thy face in glory everlasting , who livest and reignest ever one God , world without end . Amen . The Second . I Adore and bless thy glorious Majesty , O blessed Jesu , for this great dignation and vouchsafing to me , that art pleased , for all the infinite multitudes of my sins , and innumerable violating of thy holy Laws , still to give thy self unto me , to convey health , and grace , and life , and hopes of glory in the blessed Sacrament . I adore thee , O most Righteous Redeemer , that thou art pleased under the visible signs of Bread and Wine , to convey unto our souls thy holy body and blood , and all the benefits of thy bitter Passion . O my God , I am not worthy thou shouldest come under my roof , but let thy holy Spirit with his purities , prepare for thee a lodging in my soul. Thou hast knocked often , O blessed Jesu , at the door of my heart , and wouldest willingly have entred , behold , O Lord , my heart is willing , ready to receive thee , cast out of it all worldly desires , all lust and carnal appetites , and then enter , and there love to inhabit , that the Devil may never return to a place that is swept and garnished , to fill me full of iniquity . O thou lover of souls , grant that this holy Sacrament may be light to my eyes , a guide to my understanding , and joy to my soul , that by its strength I may subdue and mortifie the whole body of sin in me , that it may produce in me fulness of wisdom , and constancy of faith , perfection , accomplishment of all the Righteous Commandments , and such blessed union with thee , that I never more live unto my self , or to the world , but to thee only , and by the refreshment of an holy hope , I may be lead through the paths of a good life , and persevering piety , to the communion and possession of thy Kingdom , O blessed Jesu , who livest and reignest ever one God , world without end . Amen . A Prayer after the Receiving of the Sacramental Bread. I Give hearty thanks unto thee , Almighty God , that thou hast not rejected me from thy holy Table , but hast refreshed my soul with the salutary refection of the body , thy dear Son Jesus Christ. Lord , if I had lived innocently , and had kept all thy Commandments , I could have not expected so transcendent a mercy , but since I have lived in all manner of sin , and multiplied provocations against thy Divine Majesty , thy mercy is so glorious and infinite , that I am amazed at the consideration of its Immensity . Go on , O my dear God , to finish so blessed a Redemption , and now that thou hast begun to celebrate a Marriage , and a holy Union between thy self and my soul , let me never throw off the Wedding-garment , or stain it with pollution of deadly sin , nor seek after other Lovers , but let me for ever and ever be united unto thee , being transformed into thy will in this life , and to the likeness of thy glories in the life to come , who livest and reignest ever one God , world without end . Amen . After the Receiving of the Cup. O Just and dear God , who out of the unmeasurable Abysses of wisdom and mercy hast redeemed us , and offerest life and grace , and salvation to us by the real exhibition of thy Son Jesus Christ in the Sacrifice of his death upon the Altar of the Cross , and by commemoration of the bitter Agonies in the holy Sacrament , grant that that great and venerable Sacrifice which we now commemorate sacramentally , may procure of thee for thy whole Church mercy and peace , and great assistance in all trials , deliverance from all heresies , schisms , sacriledge , and persecucutions ; to all sick people health , and salvation , redemption from captivity , competency of living to the indigent and necessitous , comfort to the afflicted , relief to the oppressed , repentance to all sinners , softness of spirit , and a tender conscience to the obstinate , conversion to the Jews , Turk , and remedy to all that are in trouble or adversity , and grant to us , O Lord , that this Sacrament and Sacrifice of commemoration , by vertue of that painful and proper Sacrifice upon the Cross , may obtain for me , and for us all who have communicated this day , pardon and peace , and that we may derive from thee by this mystery , grace to expel our sins , to mortifie all our lusts , to exterminate all concupiscence , to crucifie all inordinate irregularities , to produce in us humility , and chastity , and obedience , and meekness of spirit , and charity , and let us not be harmed by the violence & invasions of all our ghostly enemies , and temporal disadvantages , and give us grace and favour that we may not die in the commission of a sin without repentance , nor without receiving the blessed Sacrament , but that we may so live and die , that we may at last rest in thy bosom , and be embraced with the comprehensions of thy eternal Charity , who livest and reignest ever one God , world without end . Amen . Prayers preparatory to Death . A Prayer for a Blessed Ending , to be said in time of Health or Sickness . O Blessed Jesu , fountain of eternal Mercy , the life of the soul , and glorious Conquerour over Death and Sin , I humbly beseech thee to give me grace so to spend this transitory life in vertue and holy exercises , that when the day of my death shall come , in the midst of all my pains I may feel the sweet refreshings of thy holy Spirit comforting my soul , sustaining my infirmities , and relieving all my spiritual necessities , and grant that in the unity of the holy Catholick Church , and in the integrity of Christian Faith , with confidence and hope of thy mercy in great love towards thee , in peace towards my neighbours , and in charity with all the world , I may through thy grace depart hence out of this vail of misery , and go into that glorious Country , where thou hast purchased an inheritance for us , with the price of thy most precious blood , and reignest in it gloriously in the unity of thy Father and ours , of thy Holy Spirit and our ghostly Comforter , ever one God world without end . Amen . All blessing , and praise , and honour , be unto thee , O blessed Redeemer , and to thee I the banished and miserable Son of Adam do call for mercy and defence in this needful time of trouble , to thee I sigh and cry in the valley of tears , O dearest Advocate , turn those thy merciful eyes towards me , and shew me thy glorious face in thy heavenly Kingdom , where no tears , or sighing , or fears , or sadness can approach , Amen sweetest Jesu , Amen . A Prayer to be said in the beginning of Sickness . O Lord my God , who chastisest every one whom thou receivest , and with thy fatherly correction smitest those whom thou consignest to the inheritance of Sons , write my soul in the book of life , and number me amongst thy chosen children , whom thou hast smitten with the Rod of Sickness , and by thy chastisements hast brought me into the lot of the Righteous . Thou , O blessed Jesus , who art a helper in the needful time of trouble , lay no more upon me than thou shalt enable me to bear , and let thy gentle corrections in this life prevent the unsupportable stripes of thy vengeance in the life to come . Smite me now , that thou mayest spare me to all eternity ; and yet O blessed High Priest , who art touched with a sense of our infirmities , smite me friendly , and reprove me with such a tenderness as thou bearest unto thy children , to whom thou conveyest supplicatory comforts , greaten not the pains of thy chastisements , and in due time restore me to health , and to thy solemn Assemblies again , and to the joy of thy countenance . Give me patience and humility , and the grace of Repentance , and an absolute dereliction of my self , and resignation to thy pleasure and providence , with a power to do thy Will in all things , and then do what thou pleasest with me , in health or sickness , in life or death ; let me feel thy comforts refreshing my soul , and let thy grace pardon all my sins ; grant this O heavenly Father for thy dear Sons sake my blessed Saviour and Redeemer . Amen . A Prayer for a sick person in danger of Death . O Lord Jesus Christ , our health and our salvation , our life , our hope , and our resurrection from the dead , I resign my self up to thy holy will and pleasure , either to life , that I may live longer to thy service , and my amendment , or to death , to the perpetual enjoyment of thy presence , and of thy glory , into thy hands I commend my spirit , for I know , O Lord , that nothing can perish which is commited to thy mercy : I believe , help thou my unbelief . I believe , O Lord , that I shall receive my body again at the resurrection of the Just : I relinquish all care of that , only I beg of thee mercy for my soul ; strengthen it with thy grace against all temptation ; let thy loving kindness defend it as with a shield against all violence and hostile assaults of Satan ; let the same mercy be my guard and defence , which protected thy Martyrs , crowning them with victory in the midst of flames , horrid torments , and most cruel deaths . There is no help in me , O Lord ; I cannot by my own strength or power give a minutes rest to my wearied body , but my trust is in thy mercies , and I call to mind , to my unspeakable comfort , that thou wert hungry , and thirsty , and wearied , and whipt , and crowned with thorns , and mocked , and crucified for me ; O let that mercy of thine which made thee suffer so much , pardon me , and save me ; let thy merits answer for my impieties ; let thy Righteousness cover my sins , thy blood wash away my stains , and thy comforts refresh my soul ; as my body grows weaker , let thy grace be stronger ; let not my faith doubt , nor my hope tremble , nor my charity grow cold , nor my soul be afrighted with the terrours of death , but let the light of thy countenance enlighten mine eyes , that I sleep not in death eternal , and when my tongue fails , let thy Spirit teach my heart with strong crying and groans that are unutterable . O let not the enemy do me any violence , but let thy holy mercies , and thy Angels repel and defeat his malice , and find that my soul may by thy strength triumph in the joys of eternity , in the fruition of thee , my life , my joy , my hope , my exceeding great reward , my Lord , and and my Saviour Jesus Christ. Amen . A Prayer for a dying person in or near the Agonies of Death . MOst merciful and blessed Saviour , have mercy upon the soul of this servant ; remember not his ignorance , nor the sins of his youth , nor age , but according to thy great mercies remember him in the mercies and glories of thy Kingdom . Thou O Lord , hast opened the Kingdom of Heaven to all Believers ; O let the everlasting gates be opened , and receive his soul ; let the Angels , who rejoyce at the conversion of a sinner , triumph and be exalted in his deliverance and salvation . Make him partaker of the benefits of thy holy Incarnation , Life and Sanctity , Passion and Death , Resurrection and Ascension , and all the Prayers of the Church , that the Joy of the Elect , and the Fruits of the blessed Communion of the Saints , may be fulfilled , and the Glory of thee , of our Lord Jesu , and daily add to the number of thy beautified servants , such as shall be saved , that thy coming may be hastened , and the expectation of the Saints may be fulfilled and advanced , and all the whole Church singing praise to the honour of thy Name , who liveth and reigneth ever one God world without end . Amen . The 51. O Most merciful Jesu , who didst die to redeem us from death and damnation , have mercy upon this thy servant , whom thy hand has visited with sickness , of thy goodness be pleased to forgive him all his sins , and seal his hopes of glory with the refreshments of thy Holy Spirit Lord , give him strength & confidence in thee , asswage his pain , repel the assaults of his ghostly enemies , and give him a guard of holy Angels , preserve him in the unity of the Church , keep his senses entire , his understanding right ; give him great measure of contrition , true faith , a well grounded hope , and abundant charity ; give him a quiet and a joyful departure ; let thy ministring spirits convey his soul to the mansions of peace and rest , there with certainty to expect a joyful Resurrection to the fulness of Joy at thy right hand , where there is pleasure for ever more . Amen . A Prayer for the Joyes of Heaven . O Most glorious Jesu , who art the portion , and the exceeding great reward of all faithful people , thou hast beautified humane nature with glorious Immortality , and hast carried the same above all Heavens , above the seat of Angels , beyond the Cherubims and Seraphims , placing it on the right hand of thy heavenly Father , grant to us all the issues of thy abundant charity , that we may live in thy fear , and die in thy favour ; prepare our souls with heavenly Joyes , making us righteous here , that we may be blessed hereafter through thy great mercy . Amen . A Prayer for the Morning at the first kneeling down , saying , Holy , blessed , and glorious Trinity , Three Persons , and One God , have mercy up-me a miserable sinner . Lord , I know not what to pray for as I ought , O let thy Spirit help my infirmities , and enable me to offer up a spiritual Sacrifice acceptable to thee by Jesus Christ. O Most gracious Lord , whose mercies endureth for ever , I thy unworthy servant who have so largely tasted of them , desire to render thee the tribute of my humblest praises for them . In thee , O Lord , I live , move , and have my being ; thou hast made me to be , and then that I might not be miserable , but happy , thou sendest thy Son out of thy bosom to redeem me from the power of my sins by his grace , and from the punishment of them by his blood , and by both of them to bring me to his glory : Thou hast by thy mercy caused me to be born within thy particular fold , the Christian Church , where I was early consecrated to thee in Baptism , and have been partaker of all those spiritual helps which might aid me to perform that vow I there made to thee ; and when by my own wilfulness or negligence I have fallen to do ill , yet thou in thy manifold mercies hast not forsaken me , but hast graciously invited me to Repentance , aforded me all means both outwardly and inwardly for it , and with patience hast attended , and not cut me off for the acts of those many damning sins I have committed , as I have most justly deserved ; thou art glorious in thy manifold mercies , O Lord , in thy restraining grace by which I have been kept back from any of the greatest sins , and in thy inciting grace , by which I have been enabled to do the least good , therefore not unto me , but unto thy Name be praises , for these and all other spiritual blessings . My soul doth magnifie the Lord , and all that is within me praise his holy Name . I likewise praise thee for those many outward blessings I enjoy , as health , friends , food and rayment , the comforts as well as the necessaries of this life ; for those continual protections of thy hand , by which I and mine are kept from dangers , and those gracious deliverances thou hast often aforded out of such as have befallen me , and for that mercy of thine whereby thou hast sweetened and allayed those troubles thou seest not fit wholly to remove ; for thy particular care of me this night , and all other thy goodness towards me . Lord , grant that I may render unto thee not only the fruit of my lips , but the obedience of my life , that so these blessings here may be an earnest of those richer blessings thou hast prepared for those that love thee , and that for his sake , whom thou hast made the Author of eternal salvation to all that obey him , even Jesus Christ. Amen . A Confession . O Righteous Lord , who hatest iniquity , I thy sinful creature cast my self at thy feet , acknowledging that I most justly deserve to be utterly abhorred and forsaken by thee ; for I have drunk in iniquity like water , gone on in a continued course of sin and rebellion against thee , daily committing those sins thou forbidest , and leaving undone those things thou commandest : Mine heart which should be an habitation for thy Spirit , is become a cage of unclean birds , of foul and disordered affections ; and out of this abundance of the heart my mouth speaketh , my hands act ; so that in thought , word and deed , I continually transgress against thee . O Lord , I have done amiss , I have dealt wickedly ; the good I would do , I do it not , but the evil I should not , that do I. O my God , be merciful unto me for my luxury , pride , covetousness , and all wandring thoughts , and worldly imaginations . Nay , O Lord , I have despised that goodness of thine which should have lead me to repentance , hardning my heart against all those means thou hast used for my amendment ; and now , Lord , what can I expect from thee but judgment and fiery indignation ? that is indeed the due reward of my sins : But , O Lord , there is mercy with thee that thou mayest be feared : O fit me for that mercy , by giving me a deep and a hearty Repentance , and then according to thy goodness let thine anger and thy wrath be turned away . Look upon me in thy Son , my blessed Saviour , and for the merits of his sufferings , pardon all my sins ; and Lord , I beseech thee , by the power of thy grace , so to renew and purifie my heart , that I may become a new creature , utterly forsaking every evil way , living in constant , sincere , universal obedience to thee all the rest of my daies , behaving my self as a good and faithful servant , I may at the last be received into the Joy of my Lord ; grant this for Jesus Christ his sake . Amen . A Prayer for Grace . O Most gracious God , from whom every good and perfect gift cometh , I a wretched sinner that am not able of my self so much as to think a good thought , beseech thee to work in me both to will and to do of thy good pleasure what thou requirest of me ; enlighten my mind , that I may know thee , and let me not be barren or unfruitful in that knowledge . Lord , work in my heart a true faith , a purifying hope , and an unfeigned love towards thee . Give me a full trust in thee , zeal for thee , reverence in all things that relate to thee . Make me fearfull to offend thee , thankful for thy mercies , humble under thy corrections , devout in thy service , sorrowful for my sins ▪ & grant that in all things I may behave my self so , as befits a creature to his Creator , a servant to his Lord ; enable me likewise to perform that duty I owe to my self . Give me that meekness , humility , and contentedness , whereby I may alwaies possess my soul in patience , and thankfulness . Make me diligent in all my duties , watchful in all temptations , perfect , pure , and temperate , and so moderate in all my most lawful enjoyments , that they never may become a snare to me . Make me also , O Lord , to be so affected towards my neighbour , that I never transgress that Royal Law of thine , of loving him as my self . Grant me exactly to perform to all a part of Justice , yielding to all whatsoever by any kind of right is their due . Give me such bowels of mercy and compassion , that I may never fail to do all acts of charity to all men , whether friends or enemies , according to thy command and example : Finally , I beseech thee , O Lord , to sanctifie me within and without , that my whole spirit , and soul , and body , may be preserved blameless unto the coming of our Lord Jesus Christ , to whom with the Father and the Holy Ghost , be all honour and glory for ever . Amen . Intercession . O Blessed Lord , whose mercy is over all thy works , I beseech thee to have mercy upon all men , and grant that the precious Ransom which was paid by thy Son for all , may be effectual for the saving of all . Give thy enlightening grace to those that are in darkness , and thy converting grace to those that are in sin . Look with thy tenderest compassion upon the Universal Church . O be favourable and gracious unto Sion ; build thou the walls of Jerusalem ; unite all those that profess thy Name to thee , by purity , and holiness , and to each other by brotherly kindness . Have mercy on this desolate Church , and sinful Nation ; Thou movedst the Land and divided it ; heal the sores thereof , for it shaketh ; make us so truly to repent of those sins which have provoked thy Judgments , that thou also mayest turn and repent , and leave a blessing behind thee . Bless those whom thou hast appointed our Governours , whether in Church , or State ; so rule their hearts , and strengthen their hands , that they may want neither will nor power to punish wickedness and vice , and to maintain God's true Religion and Verity . Have pity , O Lord , on all that are in affliction ; be a Father to the Fatherless , and plead the Cause of the Widow ; comfort the feeble minded , support the weak , relieve the needy , defend the oppressed , and administer to every one according to their several necessities . Let thy blessing rest upon all that are near and dear unto me , and grant them whatsoever is needful and necessary both for their souls and for their bodies ; here name thy dearest Relations . Reward all those that have done me or them good ; pardon all those that have done or wish us evil ; work in me and them all that good which may make us acceptable in thy sight , Jesus Christ. Amen . For Preservation . O Merciful God , by whose bounty and love it is , that I have this day added to my life , I beseech thee so to guide me in it by thy grace , that I may do nothing which may dishonour thee , or wound my own soul , but that I may diligently apply my own soul to do all such good works as thou hast prepared for me . And , Lord , I beseech thee , give thy Angels charge over me , to keep me in all my waies , that no evil happen unto , nor any plague come nigh my dwelling , but that I and mine may be safe under thy protection , through Jesus Christ my Lord and Saviour . Amen . O Lord , pardon the wandrings and coldness of these Petitions , and deal with me , not according either to my prayers , or deserts , but according to my needs , and thine own rich mercy in Jesus Christ , in whose blessed Name and words I conclude these my imperfect prayers , saying , Our Father , &c. Prayers for Night . O Holy , blessed , and glorious Trinity , Three Persons , and One God , have mercy upon me a miserable sinner . Lord , I know not what to pray for as I ought ; O let thy holy Spirit help mine infirmities , and enable me to offer up a spiritual Sacrifice acceptable unto thee , by Jesus Christ. A Confession . O Most holy Lord God , who art of purer eyes than to behold iniquity , how shall I an abominable wretch , appear before thee , who am nothing but pollution ? I am defiled in my very nature , have a backwardness to all good , and a readiness to all evil , but I have defiled my self much worse by my own actual sins and wicked customs ; I have transgressed my duty to thee , my neighbour , and my self , and that both , in thought , word , and deed , by doing those things thou hast expresly forbidden , and neglecting to do those things thou hast commanded me , and this not onely through ignorance and frailty , but knowingly and wilfully , against the motion of thy Spirit , and the checks of mine own conscience to the contrary ; and to make all these out of measure sinful , I have gone on in a daily course of repeating these provocations against thee , notwithstanding all thy calls to , and my own purposes and endeavours of amendment ; yea this very day I have not ceased to add new sins to my former guilt , ( here name the particulars ) and now , O Lord , what shall I say , or how shall I open my mouth , seeing I have done these things ? I know that the wages of sin is death , but O thou who willest not the death of a sinner , have mercy upon me ; work in me , I beseech thee , a sincere contrition , and perfect hatred of all my sins ; let me daily confess them , but yet not as duly renew them ; and grant , O Lord , that from this instant I may give a bill of divorce to all my most beloved lusts , and then be thou pleased to marry me to thy self , in Truth , in Righteousness , and true Holiness , all the daies of my life : and for all my sins past , O Lord , receive a Reconciliation , accept of that Ransom thy blessed Son hath paid for me , and for his sake whom thou hast set forth as a propitiation , pardon all my offences , and receive me to thy favour ; and when thou hast thus spoken peace to my soul , Lord keep me that I turn not any more to folly , but stablish me with thy grace , that no temptation of the World , the Devil , or my own Flesh , may ever draw me to offend thee , that being made free from sin , and becoming a Servant unto God , I may have my fruit unto holiness , and in the end everlasting life , through Jesus Christ our Lord , Amen . A Thanksgiving . O Thou Father of mercy , who art kind even to the unthankful , I acknowledge my self to have abundantly experimented that gracious property of thine ; for notwithstanding my daily provocations against thee , thou still heapest mercy and loving kindness upon me ; all my contemnings and despisings thy spiritual favours hath not yet made thee withdraw them , but yet in the riches of thy goodness thou still continuest to me the offers of thy grace and life in thy Son , and all my abuses of thy temporal blessings thou hast not punished with an utter depravation of them , but still art pleased to afford me a liberal portion of them , the sins of this day thou hast not repayed , as justly thou mightest , by sweeping me away with a swift destruction , but hast spared me and preserved me according to the greatness of thy mercy ; here mention the particular mercies of this day ; What shall I render unto the Lord for all these benefits he hath done unto me . Lord , let this goodness of thine lead me to hearty repentance , and grant that I may not only offer thee thanks and praise , but may also order my conversation aright , that so I may at the last see the salvation of God , through Jesus Christ. Amen . Here use the Prayer for grace , and that Intercession appointed for the morning . For Preservation . O Blessed Lord , keeper of Israel , that neither slumberest nor sleepest , be pleased in thy mercy to watch over me this night ; keep me by thy grace from the works of darkness , and defend me by thy power from all dangers ; grant me moderate rest and sleep , such as may fit me for the duties of the next day following ; and , Lord , make me ever mindful of that time when I shall lie down in the dust , and I know neither the day nor the hour of my Master's coming ; grant me grace that I may alwaies fear thee , and that I may never live in such a state as I shall fear to die , but that whether I live , I may live unto the Lord , or whether I die , I may die unto the Lord ; so that living and dying I may be thine , through Jesus Christ. Amen . Let thy Bed put thee in mind of thy grave , and when thou lyest down , say , O Blessed Saviour , who by thy precious death and burial didst take the sting of death , and the power of the grave ; grant me the joyful fruits of that victory , and be thou to me in life and death advantage . I will lay me down in peace , and take my rest , for it is thou , O Lord only that makest me dwell in safety , into thy hands I commend my spirit , for thou hast redeemed it , O Lord , thou God of Truth . Collects for several Graces . For Faith. O Blessed Lord , seeing without Faith it is impossible to please thee , let thy Spirit , I beseech thee , work in me such a Faith as may be acceptable in thy sight , even such as worketh by Love. O let me not rest in a dead ineffectual Faith , but grant that it may be such as may shew it self by my works ; that it may be that victorious Faith which may enable me to overcome the world , and conform me to the Image of that Christ on whom I believe , that so at the last I may receive the end of my Faith , even the salvation of my soul , by the same Jesus Christ. Amen . For the Love of God. O Holy and gracious Lord , who art infinitely excellent in thy self and infinitely bountiful and compassionate towards me , I beseech thee suffer not my heart to be hardened through the deceitfulness of sin , but let the offers of thy Love , make deep impressions on my soul. Lord , thou art pleased to require my heart , and thou only hast right to it . O let me not be so sacriligiously unjust as to alienate any part of it , but enable me to render it up whole and entire to thee ; but , O my God , thou seest it already usurped , the world with its vanities hath seized it , and like a strong man armed keeps possession . O thou who art stronger , come upon him , and take this unworthy heart of mine as thine own spoil ; refine it with that purifying fire of thy Love , that it may be a fit habitation for thy Spirit . Lord , if thou seest it , be pleased to make me taste of those Joyes , those ravishments of thy Love , wherewith thy soul hath been so transported : But if in this I know not what I ask , if I may not chuse my place in thy Kingdom , yet , O Lord , deny me not to drink of thy Cup ; let me have such a sincerity and degree of Love , as may make me endure any thing for thy sake ; such a perfect Love as may cast out all fear , and all sloth too , that nothing may seem to me grievous to suffer , or too difficult to do in obedience to thee , that so expressing my love by keeping thy Commandments , I may by thy mercy at last obtain that Crown of Glory , which thou hast promised to those that love thee , through Jesus Christ. Amen . For Devotion in Prayer . O Most gracious Lord God , who not only permittest us , miserable sinners and needy creatures , to present our petitions to thee , grant I beseech thee , that the frequency of my prayer may be somewhat proportionable to those continual needs I have of thy mercy . Lord , I confess it is the greatest honour , and greatest advantage thus to be allowed access to thee ; yet sottish and stupid is my prophane heart , that it shuns or frustrates the opportunities of it . My soul , O Lord , is possest with a spirit of infirmity , it is bowed together , and can in no wise lift up it self to thee : O be thou pleased to cure this sad , this miserable disease , to raise , and enliven this earthly drowsy heart , that it may freely mount towards thee , that I may set a true value on this most valuable priviledge , and take delight in my approaching to thee ; and that my approaches may be with a reverence , some way answerable to that awful Majesty I come before , with an importunity and earnestness answerable to those pressing wants I have to be supplied , and with such a fixed attention of mind , as no wandring thoughts may interrupt ; that I may no more incur the guilt of drawing near to thee with my lips , when my heart is far from thee , or my prayers turned into sin , but may so ask , that I may receive , seek , that I may find , knock , that it may be open unto me , that from praying to thee here , I may be translated to the praising thee eternally in thy glory , through the merits and intercession of Jesus Christ. Amen . For the Fear of God. O Most glorious Majesty , who only art High , and to be feared , possess my soul with a holy awe and reverence of thee , that I may give thee the honour due to thy Name , and may bear such a respect to all things which relate to thee that I may never prophane any holy thing , or sacriligiously invade what thou hast set apart to thy self . And , O Lord , since thou art a God , that wilt not clear the guilty , let the dread of thy Justice make me tremble to provoke thee in any thing . O let me not so mis-place my fear , as to be afraid of a man that shall die , and of the Son of Man , who shall be made as grass , and forget the Lord my Maker , but replenish my soul with the fear of the Lord , which is the beginning of wisdom , which may be as a bridle to all my brutish appetites ; and keep me in a constant conformity to thy holy Will. Hear me , O Lord , I beseech thee , and put this fear in my heart , that I may not depart from thee , but may with fear and trembling work out my own salvation , through Jesus Christ. Amen . For Thankfulness . O Most gracious and bountiful Lord , who fillest all things with goodness , and expectest no other return , but praise and thanksgiving , let me , O Lord , never defraud thee of that so easie tribute , but let my heart be ever filled with a sense , and my mouth with the acknowledgment of thy mercies . It is a joyful and pleasant thing to be thankful ; O suffer me not , I beseech thee , to lose my part in that Divine pleasure , but grant that as I daily receive blessings from thee , so I may daily from an affectionate and devout heart offer up thanks to thee ; and grant that not only my lips , but my life may shew forth thy praise , by consecrating my self to thy service , and walking in holiness and righteousness before thee all the daies of my life , through Jesus Christ my Lord and blessed Saviour . Amen . For Chastity . O Holy and Immortal Jesus , whose first descent was into the Virgins Womb , and who didst love to inhabit only in pure and Virgins hearts , I beseech thee , send thy Spirit of purity to cleanse me from all filthiness both of flesh and spirit . My body , O Lord , is the Temple of the Holy Ghost , O let me never pollute that Temple with any uncleanness ; and because out of the heart proceed the things that defile the man. Lord , grant me to keep my heart with all diligence , that no impure or foul thoughts be harboured there ; but enable me , I beseech thee , to keep both soul and body pure and undefiled , that so I may glorifie thee here , both in body and soul , and spirit , and be glorified in both with Christ hereafter . Amen . For Contentedness . O Merciful God , thy Wisdom is infinite to chuse , and thy Love forward to dispence good things to us , O let me alwaies fully and entirely resign my self to thy disposals ; have no desire of my own , but a perfect satisfaction in thy chusings for me , that so in whatsoever state I am , I may be therein content . Lord , grant I may never look with murmuring on my own condition , nor with envy on other mens ; and to that end , I beseech thee , purge my heart of all covetous desires and affections O let me never yield any corner of my soul to Mammon , but give me such a contempt of these fading riches , that whether they decrease , or increase , I may never set my heart upon them , but that all my care may be to be rich towards God , to lay up my treasure in Heaven , that I may so set my affections on things above , that when Christ who is my life shall appear , I may also appear with him in glory ; grant this , O Lord , for the merit of the same Jesus Christ. Amen . For Perseverance . O Eternal and unchangeable Lord God , who art the same yesterday , to day , and for ever , be thou pleased to communicate some rayes of that excellency , some degree of that stability to me thy wretched creature , who am light and unconstant , turned about with every blast . My understanding is very deceivable , O stablish it with thy truth ; keep it from the snares of seducing spirits , that I may not be lead away with the errours of the wicked , and fall from mine own stedfastness . My will also , O Lord , is irresolute and wavering , and doth not cleave stedfastly unto God. My goodness is but as a morning cloud , and as the early dew it passeth away : O strengthen and confirm me ; and whatsoever good thou hast wrought in me , be pleased to accomplish it , and perform it until the day of Christ. Lord , thou seest my weakness , and knowest the number and strength of those temptations I am to struggle with ; O leave me not to my self , but cover thou my head in the day of battel ; and in all spiritual combats , make me more than Conquerour through him that loved me . O let no terrours or flatteries either of the world , or my own flesh , ever draw me from my obedience to thee ; but grant that I may continue stedfast , unmoveable , alwaies abounding in the work of the Lord ; by patient continuance in well doing , seeking , and at last obtain glory , through Jesus Christ our Lord. Amen . A Prayer before the Receiving of the Blessed Sacrament . O Most merciful God , who hast in thy great goodness prepared this Spiritual Feast for sick and famished souls , make my desires and longings after it , answerable to my needs of it . I have , with the Prodigal , wasted that portion of grace thou bestowedst upon me , therefore do infinitely want a supply out of this Treasury ; but , O Lord , how shall such a wretch as I dare to approach this holy Table ? I am a Dog , how shall I presume to take the Childrens bread ? or how shall this spiritual Manna , this food of Angels be given to one who hath chosen to feed on husks with Swine ? nay , to one who hath already so often trampled these precious things under foot , either carelesly neglecting , or unworthily refusing those holy precious Mysteries . O Lord , my horrible guiltiness makes me tremble to come , and makes me not dare to keep away ; for where , O Lord , shall my polluted soul be washed , if not in this fountain which thou hast opened for sin and for uncleanness ? hitherto therefore I come , and thou hast promised , that him that cometh to thee , thou wilt in no wise cast out . This is , O Lord , the Blood of the New Testament , grant to me so to receive it , that it may be to me for remission of sins ; and though I have so often , and so wickedly broken my part of that Covenant , whereof this Sacrament is a seal , yet be thou graciously pleased to make thine good , to be merciful to my unrighteousness , and to remember my sins and my iniquities no more ; and not only so , but to put thy Laws in my heart , and to write them in my mind ; and by the power of thy grace dispose my soul to such a sincere and constant obedience , that I may never again provoke thee . Lord grant that in these holy Mysteries I may not only commemorate , but effectually receive my blessed Saviour , and all the benefits of his passion ; and to that end give me such a preparation of soul as may qualifie me for it . Give me a deep sense of my sins and unworthiness , that being weary and heavy laden , I may be capable of his refreshings , and being encompast with my own tears , and truly sorry for my many sins , I may be the fitter to be washed in his blood . Raise up my dull and earthly mind from groveling here below , and inspire it with a holy zeal , that I may with a spiritual affection approach this spiritual Feast . And let , O Lord , that infinite Love of Christ , in dying for so wretched a sinner , inflame my frozen benummed soul , and kindle in me that sacrifice of love to him , and that so vehement , that no water may quench , no floods drown it ; such as may burn up all my dross , not leave one unmortified lust in my soul ; such as may also extend it self to all whom thou hast given me command and example to love , even mine enemies as well as friends . Finally , O Lord , I beseech thee to cloath me in the Wedding-garment , and make me , though my self a most unworthy sinner , yet by thy mercy an acceptable guest at this holy Table , that I may not eat and drink my own damnation , but may have my pardon sealed , my weakness repaired , my corruptions subdued , and my soul unseparably united to thee , that no temptation be ever able to dissolve the union ; but that being begun here in grace , it may be consummated in glory ; grant this , O Lord , for thy dear Son sake , Jesus Christ. Amen . Another Prayer for the Receiving of the Holy Communion . O Blessed Jesus , who once offeredst up thy self upon the Cross for me , and now offerest thy self to me in the Sacrament , let not , I beseech thee , my impenitence and unworthiness frustrate these so inestimable mercies to me , but qualifie me by thy grace to receive the full benefit of them . O Lord , I have abundant need of thee , but am so clogg'd with guilt , so holden with the cords of my sins , that I am not able to move towards the. O loose me from these bands wherewith Satan and my own lusts have bound me , and draw me that I may run after thee . Lord , thou seest daily how eagerly I pursue the paths that lead to death ; and when thou invitest me to life and glory , I turn my back , and forsake the hopes of mercy . How often hath this Feast been prepared , and I have with frivolous excuses absented my self ; or if I have come , it hath been rather to defile , than to adore thee . I have brought such Troops of thy professed enemies , and unrepented sins along with me , as if I came not to commemorate , but to renew thy passion , crucifying thee afresh , and put thee to open shame ; and now of what punishment shall I be thought worthy , who have thus trampled under foot the Son of God , and counted the blood of the Covenant an unholy thing ; yet , O merciful Jesu , this is my onely Refuge . O let this make my attonement , or I perish eternally ; wherefore didst thou shed it , but to save sinners ; neither can the merit of it be overwhelmed either by the greatness or number of my sins . I am a sinner , a great one , O let me find this saving efficacy : Be merciful unto me , O God , be merciful , for my soul trusteth in thee ; and in the clefts of thy wounds shall be my Refuge , until thy Fathers indignation be over past . O thou who hast , as my High Priest , sacrificed for me , intercede for me also , and plead thy meritorious sufferings on my behalf , and suffer not , O my Redeemer , the price of blood to be utterly lost ; and grant , O Lord , that as the sins I have to be forgiven are many , so I may love much . Lord , thou seest what faint and cold affections I have towards thee ; O warm and enliven them ; and as in this Sacrament that transcendent love of thine , in dying for me is shed forth , so I beseech thee , let it convey such grace into me , as may enable me to make some returns of love . O let this Divine fire descend from Heaven into my soul ; and let my sins be the burnt offering for it to consume , that there may not any corrupt affection , any cursed thing be sheltered in my heart ; that I may never again defile that place which thou hast chosen for thy Temple . Thou dyedst , O dear Jesu , to redeem me from all iniquity , O let me not again sell my self to work wickedness , but grant that I may approach unto thee at this time with most sincere and fixed resolutions of an inward Reformation ; and let me receive such grace and strength from thee , as may enable me faithfully to perform them . Lord , there are many old habituated diseases my soul groans under ; here mention thy most prevailing corruptions ; and though I lye never so long at the Pool of Bethesda , come never so often to thy Table , yet unless thou be pleased to put forth thy healing vertue , they will still remain uncured . O thou blessed Physician of souls , heal me , and grant that I may now so touch thee , that every one of these loathsome Issues may immediately stench , that my sickness may not be unto death , but unto the glory of thy mercy in pardoning , to the glory of thy grace in purifying so polluted a wretch . O Christ , hear me , and grant I may now approach unto thee with such humility and contrition , love and devotion , that thou mayest vouchsafe to come unto me , and abide with me , communicating to me thy self , and all the merit of thy passion ; and then , O Lord , let no occasions of Satan , or mine own conscience , amaze or distract me ; but having peace with thee , let me also have peace in my self , that this Wine may make glad , this Bread of Life may strengthen my heart , and enable me cheerfully to run the way of thy Commandments ; grant this merciful Saviour , for thine own bowels and compassions sake . Amen . Immediately before Receiving . Thou hast said , that he that eateth thy flesh , and drinketh thy blood , hath eternal life ; behold thy servant O Lord , be it unto me according to thy Word . At the Receiving of the Bread. By thy crucified Body deliver me from the body of this death . At the Receiving of the Cup. O Lord , let this blood of thine purge my conscience from dead works , to serve the ever Living God. Lord , if thou wilt , thou canst make me clean ; O touch me , and say , I will , be thou clean . After Receiving . What shall I render unto the Lord for all the benefits he hath done unto me ; I will receive the Cup of Salvation , and call upon the Name of the Lord. Worthy is the Lamb that was slain ▪ to receive power , and riches , and wisdom , and strength , and honour , and glory , and a blessing ; therefore blessing , honour , glory and power , be to him that sitteth on the Throne , and the Lamb for ever and ever . Amen . I have sworn , and am stedfastly bent to keep thy Righteous Judgments ; O Lord hold thou up my goings in thy paths , that my footsteps slip not . A Thanksgiving for the Receiving the Communion . O Thou fountain of all goodness , from whom every good and perfect gift cometh , and to whom all honour and glory shall be returned , I desire with all the most fervent and inflamed affections of a grateful heart to bless and praise thee for those inestimable mercies thou hast vouchsafed me . O Lord , what is man that thou shouldest so regard him , as to send thy Beloved Son to suffer such bitter things for him ? But Lord , what am I , the worst of men , that I should have any part of this Sacrament , who have so often despised him , and his sufferings ? O the height and depth of this mercy of thine , that art pleased to admit me to the renewing of that Covenant with thee , which I have so often and perversly broken ! that I who am not worthy of that daily bread which sustains the body , should be made partaker of this bread of life , which nourisheth the soul ; and that the God of all purity should vouchsafe to unite himself to so polluted a wretch . O my God , suffer me no more , I beseech thee , to turn thy grace into wantonness , to make thy mercy an occasion of security , but let this unspeakable love of thine , confirm me to obedience , that since my blessed Lord died for me , I may no longer live unto my self , but to him . O Lord , I know there is no concord between Christ and Belial ; therefore since he hath now been pleased to enter my heart , O let me never permit any lust to chase him thence ; but let him that hath so dearly bought me , still keep possession of me ; and let nothing ever take me out of his hand : To this end be thou graciously pleased to watch over me , and defend me from all assaults of my spiritual enemies , but graciously and specially from my self , from the treachery of my own heart , which is too willing to yield it self a prey ; and where thou seest me either by nature or custom most weak , there do thou , I beseeeh thee , magnifie thy power in my preservations ; here mention thy most dangerous temptations ; and Lord , let my Saviours sufferings for my sins , and the vows that I have now made against them , never depart from my mind ; but let the remembrance of the one , enable me to perform the other , that I may never make truce with those lusts which nailed his hands , piercing his side , and made his soul heavy to the death ; but that having now anew listed my self under his banner , I may fight manfully , and follow the Captain of my salvation , even through a Sea of blood . Lord , strengthen the hands that fall down , and feeble knees , that I faint not in this warfare . O be thou my strength , who am not able of my self to struggle with the slightest temptations : how often have I turned my back in the day of battel ? how many of these Sacramental Vows have I violated ? and Lord , I have still the same unconstant deceitful heart to betray me to the breach of this . O thou who art Yea and Amen , in whom there is no shadow of change , communicate unto me , I beseech thee , such stability of mind , that I may no more thus start aside like a broken Bow , but that having my heart wholly with thee , I may continue stedfast in thy Covenant , that not one good purpose which thy Spirit hath raised in me this day may vanish , as so many have done formerly , but that they may bring forth good fruit unto life eternal ; grant this , O merciful Father , through the merits and mediation of Jesus Christ my only Saviour . Amen . A Prayer of Intercession to be used either before or after the Receiving of the Sacrament . O Most gracious Lord , who so tenderly lovest all mankind , as to give thy Son out of thy bosom to be a propitiation for the sins of the whole world , grant that the effect of this Redemption may be as universal as the design of it ; that it may be to the salvation of all . O let no person by impenitence , and wilful sin , forfeit his part in it , but by the power of thy grace bring all , even the most obstinate sinners to repentance , enlightning all in darkness , Hereticks , Jews , Turks and Infidels ; take from them all blindness , hardness of heart , and contempt of thy Word , and so fetch them home . Blessed Lord , bring them into thy fold , that they may be saved among the number of the true Israel , and for all those , upon whom the Name of thy Son is called , grant , O Lord , that their conversion may be such as becometh the Gospel of Christ , that his Name be no longer blasphemed amongst the Heathens through us . O blessed Lord , how long shall Christendom continue the vilest part of the world , a sink of all abominable pollutions , which even Barbarians detest ? O let not our profession and our practice be alwaies at so wide a distance ; let not the Disciples of the holy Immaculate Jesus be of all others the most prophane and impure ; let not the subjects of the Prince of Peace be of all others the most contentious and bloody , but make us Christians indeed , as well as in Name , that we may walk worthy of that holy Vocation wherewith we are called , and may all with one mind , and one mouth glorifie the Father of our Lord Jesus Christ. Have mercy on this languishing Church ; look down from Heaven the habitation of thy holiness , and of thy glory , where is thy zeal and thy strength , the sounding of thy bowels , and of thy heart towards us ? are they restrained ? be not wroth very sore , O Lord , neither remember our iniquities for ever ; but though our backslidings are many , and we have grievously rebelled , yet according to all thy goodness , let thine anger and thy fury be turned away , and cause thy face to shine upon thy Sanctuary , which is desolate , for the Lords sake , and so separate betwixt us and our sins , that they may no longer separate between us and our God. Save and defend all Christian Kings , Princes and Governours , specially to whom we owe subjection ; plead thou their Cause , O Lord , against those that strive with them , and fight thou against those that fight against them ; and so guide and assist them in the discharge of that Office whereunto thou hast appointed them , that under them we may lead a quiet and a peaceable life , in all godliness and honesty . Bless them that wait at thine Altar ; open thou their lips , that their mouth may set forth thy praise . O let not the Light of the World be put under bushels , but place them in their Candlesticks , that they may give light to all that are in the house . Let not Jeroboams Priests prophane thy service , but let the seed of Aarons Hill minister unto thee . And O thou Father of mercies , and God of all comfort , succour and relieve all that are in affliction ; deliver the out-cast and poor , help them to right that suffer wrong ; let the sorrowful sighing of the prisoners come before thee , and according to thee greatness of thy power , preserve them that are appointed to die : Grant ease to those that are in pain , supplies to those that are in want : Give to all presumptuous sinners a sense of their sins , and to all despairing , a sight of thy mercies ; and do thou , O Lord , for every one abundantly above what they can ask or or think : Forgive my enemies , persecutors and slanderers , and turn their hearts : Pour down thy blessings upon all my friends and benefactors , all who have commended themselves to my prayers ; here thou mayest name particular persons ; and grant , O most merciful Father , that through this blood of the Cross , we may be presented pure and unblameable , and unreprovable in thy sight , that so we may be admitted into that place of purity , where no unclean thing can enter , there to sing all eternal praises , to Father , Son , and Holy Ghost , forever . Amen . A Prayer in time of Affliction . O Just and holy Lord , who with rebukes dost chasten man for sin , I desire unfeignedly to humble my self under thy mighty hand , which now lies heavy upon me : I heartily acknowledge , O Lord , that all I do , all I can suffer , is but the due reward of my deeds , therefore in thy severest inflictions I must still say , Righteous art thou , O Lord , righteous are thy Judgments , but , O Lord , I beseech thee in Judgment remember mercy ; although my sins have enforced thee to strike , yet consider my weakness , and let not my stripes be more heavy , or more lasting , than thou seest proportionable for my soul : Correct me , but with the chastisement of a Father , not with the wounds of an enemy ; and though thou take not off thy Rod , yet take away thine anger . Lord , do not abhor my soul , and cast not away thy servant in displeasure , but pardon my sins , I beseech thee : and if yet in thy fatherly wisdom thou seest fit to prolong thy corrections , thy blessed will be done . I cast my self , O Lord , at thy feet , do with me what thou pleasest , try my as silver is tryed , so that thou bring me out purified . And Lord , make me , even my flesh also to subscribe to this Resignation , that there be nothing in me that may rebel against thy hand , but that I may suppress all repining thoughts , and may cheerfully drink of this Cup , how bitter soever thou art pleased to make it . Lord , let it prove medicinal , and cure all the diseases of my soul , that it may bring forth in me the peaceable fruit of Righteousness , that so these light afflictions which are but for a moment , may work for me a far more exceeding and eternal weight of glory , through Jesus Christ. Amen . A Thanksgiving for Deliverance . O Blessed Lord , who art gracious and merciful , slow to anger , and of great kindness , and repentest of the evil , I thankfully acknowledge before thee , that thou hast not dealt with me after my sins , nor rewarded me according to my iniquities ; my Rebellions , O Lord , deserve to be scourged with Scorpions , and thou hast corrected them only with a fatherly Rod ; neither hast thou suffered me to lye long under that , but hast given me a timely and gracious issue out of my late distresses . O Lord , I will be glad and rejoyce in thy mercy , for thou hast considered my trouble , and hast known my soul in adversity : Thou hast smitten , and thou hast healed me ; O let these various methods have their proper effects upon my soul , that I who have felt the smart of thy chastisements , may stand in awe and sin not ; and that I who have likewise tasted the sweet refreshings of thy mercy , may have my heart ravished with it , and knit to thee in the firmest bands of love , and that by both I may be preserved in a constant , entire obedience to thee all my daies , through Jesus Christ. Amen . A Prayer for a Sick Person . O Merciful and righteous Lord , the God of health , and of sickness , of life and of death , I most unfeignedly acknowledge that my great abuse of those many daies of strength and welfare , that thou hast afforded me , hath most justly deserved thy present visitation ; I desire , O Lord , humbly to accept of the punishment of the Lord for my iniquity , and to bear the indignation of the Lord , because I have sinned against him . And O thou merciful Father , who designest not the ruine , but the amendment of those whom thou scourgest , I beseech thee by thy grace so to sanctifie this correction of thine to me , that this sickness of my body may be a means of health to my soul. Make me diligent to search my heart , and do thou , O Lord , discover every cursed thing , how close soever concealed there , that by the removal thereof , I may make way for the removal of this punishment . Heal my soul , O Lord , which hath sinned against thee , and then if it be thy blessed will , heal my body also . Restore the voice of joy and health into my dwelling , that I may live to praise thee , and to bring forth fruit of Repentance ; but if in thy wisdom thou hast otherwise disposed , if thou hast determined that this sickness shall be unto death , I beseech thee to fit and prepare me for it : Give me that sincere and earnest Repentance , to which thou hast promised mercy and pardon . Wean my heart from the world and its fading vanities , and make me to gasp and pant after those more excellent and durable Joyes , which are at thy right hand , forever . Lord , lift thou up the light of thy countenance upon me , and in all the pains of my body , in all the agonies of my spirit , let thy comforts refresh my soul , and enable me patiently to wait till my change come ; and grant , O Lord , that when my earthly Tabernacle is dissolved , I may have a building not made with hands , eternal in the Heavens ; and that for his sake , who by his precious blood hath purchased it for me , even Jesus Christ. Amen . A Thanksgiving for Recovery . O Most gracious Lord , the God of the spirits of all flesh , in whose hand my time is , I praise and magnifie thee , that thou hast in love to my soul delivered me from the pit of destruction , and restored me to health again . It is of thy mercy alone , O Lord , that thou hast preserved my life from destruction ; thou hast chastened and corrected me , but thou hast not given me over unto death : O let this life which thou hast thus graciously spared , be wholly consecrated unto thee . Behold , O Lord , I am by thy mercy made whole , O make me strictly careful to sin no more , lest a worse thing come unto me . Let not this reprieve thou hast now given me , make me secure , as thinking my Lord delayeth his coming ; but grant me , I beseech thee , to make a right use of this long-suffering of thine , and so to imploy every minute of that time thou hast allowed me , that when thou shalt appear , I may have confidence , and not be ashamed before thee at thy coming . Lord , I have found by this approach towards death , how dreadful a thing it is to be taken unprepared . O let it be a perpetual admonition to me to watch for my Masters coming ; and when the pleasures of sin shall present themselves to entice me , O make me to remember how bitter they will be at last . O Lord , hear me , and as thou hast in much mercy afforded me time , so grant me all grace to work out my salvation , to provide Oil in my Lamp , that when the Bridegroom cometh , I may go in with him to the marriage ; grant this I beseech thee , for thy dear Sons sake . Amen . A Prayer at the approach of Death . O Eternal and everlasting God , who breathed into man the breath of life , and when thou takest away that breath , he dies , and is turned again into dust , look with compassion on me thy poor creature , who am now drawing near the gates of death , and which is infinitely terrible , the Bar of Judgment . Lord , my own heart condemns me , and thou art infinitely greater than my heart , and thou knowest all things ; the sins I remember fill me with horrour : There are also multitudes of other sins which I either observed not at all times , or have since carelesly forgotten , which are all present with thee : Thou settest my misdeeds before thee , and my secret sins in the sight of thy countenance , and what a mountainous heap those eminent provocations of so many years arise to ? how long shall so ungodly a sinner stand in thy Judgment , or such a sinner in the Congregation of the Righteous ? And to add more terrour , my very countenance , and repentance , I fear , will not abide thy tryal ; my frequent relapses heretofore have sufficiently witnessed the insincerity of my heart , and best resolutions ; and then , O Lord , what can secure me that my present dislikes of my sins are not rather the effects of my amazing danger , than of any real change . And , O Lord , I know thou art not , nor wilt accept of any thing that is not sincere . O Lord , when I consider this , fearfulness and trembling comes upon me , and a horrible dread overwhelms me ; my flesh trembleth for fear of thee , and my heart is wounded within me . But , O Lord , who wills not the death of a sinner , be merciful unto me . One deep calleth upon another , the depth of my misery upon the depth of thy mercy : Lord , save me now , or I perish eternally . O thou who willest not that any should perish , but that all should come to repentance , such as thou wilt accept , who tryest the heart , create in me , O God , a clean heart , and renew a right spirit within me . O Lord , one day with thee is better than a thousand elsewhere . O let thy mighty Spirit work in me now in this my last day , whatsoever thou seest wanting , to fit me for mercy and acceptation . Give me a perfect and an entire hatred of all my sins , and enable me to present thee with a sacrifice of a broken and a contrite heart , which thou hast promised not to despise , that by this I may be made capable of that atonement , which thy dear Son hath by the more excellent oblation of himself , made for all repenting sinners ; he is the Propitiation for our sins ; he was wounded for our transgressions ; he was bruised for our iniquities ; the chastisements of our peace was upon him : O heal me by these stripes , and let the cry of his blood cry down the clamour of my sins . I am indeed the child of wrath , but he is the Son of thy Love ; for his sake spare me , O Lord , spare thy poor creature , whom he hath redeemed with his most precious blood , and be not angry with me for ever . O let not thy vengeance pursue me to this City of Refuge ; my soul hangeth upon him ; Oh let me not perish with a Jesus , with a Saviour in my arms , but by his agony and bloody sweat , by his Cross and Passion , by all that he did and suffered for sinners , good Lord deliver me ; deliver me , I beseech thee , from the wages of sin , thy wrath and everlasting damnation , in the time of my tribulation , in the hour of death , and in the day of judgment . Hear me , O Lord , hear me , and do not repay me for my former neglects of thy calls , by refusing to answer me in this time of my greatest need . Lord , there 's but a step between me and death ; but seal my pardon before I go hence and be no more seen : Thy loving-kindness is better than life it self ; Oh let me have that in exchange , and I shall most gladly lay down this mortal life . O Lord , thou knowest all my desire , and my groaning is not hid from thee ; deal thou with me , O Lord , according to thy Name , for sweet is thy mercy ; take away the sting of death , the guilt of my sins , and then though I walk through the valley of the shadow of death , I will fear no evil ; I will lay me down in peace , and Lord , when I awake , let me be satisfied with thy presence in thy glory ; grant this merciful God , for his sake , who is both the Mediator and Redeemer of sinners , even Jesus Christ. Amen . PUT me not to rebuke , O Lord , in thine anger , neither chasten me in thy heavy displeasure . There is no health in my flesh , because of thy displeasure , neither is there any rest in my soul by reason of my sins ; for my wickedness is gone over my head , and are a sore burthen , too heavy for me to bear . My wounds stink and corrupt through my foolishness ; therefore is my spirit vexed within me , and my heart within me is desolate . My sins have taken such hold upon me , that I go in mourning all the day long ; yea they are more in number than the hairs of my head ; and my heart hath failed me ; but thou , O Lord God , art full of compassion and mercy , long-suffering , plenteous in goodness and truth ; turn thee unto me , and have mercy upon me , for I am desolate and in misery . If thou Lord shouldest be extream to mark what is done amiss , O Lord who may abide it ? O remember not the sins of my youth , and my offence , but according to thy mercy think upon me for thy goodness ; look upon my adversity and misery , and forgive me all my sins . Hide not thy face from thy servant , for I am in trouble . O haste thee and hear me , out of the deep do I call unto thee ; O Lord , hear my voice . Turn thee , O Lord , and deliver my soul , O save me for thy mercy sake . O go not far from me , for trouble is hard at hand , and there is none to help me . I stretch forth my hand unto thee , my soul gaspeth unto thee , as a thirsty land ; draw nigh unto my soul and save it . O deliver me , because of mine enemies , for my soul is full of trouble , and my life draweth nigh unto hell . Save me from the Lions mouth : Hear me from among the horns of the Unicorns . O set me upon the Rock that is higher than I , for thou art my hope , and a strong Tower for me against the enemy ; Why art thou so heavy , O my soul , and why art thou so disquieted within me ? put thy trust in God , for I will yet give him thanks , for the help of his countenance . The Lord shall make good his loving kindness towards me ; yea , thy mercy , O Lord , endureth for ever , despise not then the work of thine own hands . O God , thou art my God , early will I seek thee . My soul thirsteth for thee , my flesh also longeth after thee , in a barren and a dry Land , where no water is . Like as the Hart desireth the water-brooks , so longeth my soul after thee , O my God. My soul is athirst for God , even for the Living God : When shall I come and appear before the presence of God ? How amiable are thy dwellings , O Lord God of Hosts ? my soul hath a desire , a longing to enter into the Courts of the Lord. My flesh and my heart rejoyceth in the Living God. O that I had wings like a Dove , for then would I flee away and be at rest . O send out thy Light and thy Truth , that they may lead me , and bring me to thy Hill , and to thy dwelling ; for one day in thy Court is better than a thousand elsewhere . I had rather be a door-keeper in the house of the Lord , than to dwell in the tents of wickedness . I should utterly have fainted , but that I believed verily to have seen the goodness of the Lord in the Land of the Living . Thou art my Helper and my Redeemer , O Lord , make no long tarrying . A Prayer at the Receiving of the Communion . O Lord , I am ashamed , and blush to lift up my face to thee , for my iniquities are increased over my head , and my trespass is grown even unto Heaven . I have wrought all these great provocations , and that in the most provoking manner ; they have not been only single , but repeated acts of sin ; for , O Lord , of all this black Catalogue of sin , which I have now brought before thee , how few are there which I have not often committed ? nay , which are not become even habitual , and accustomary to me ? and to this frequency I had added both a greediness and obstinacy in sinning , turned into my course , as a horse rusheth into the battel , doing evil with both hands , earnestly ; yea , hating to be reformed , and casting thy words behind me , quenching the Spirit within me , which testified against me , to turn me from my evil waies , frustrating all those outward means , whether of judgment or of mercy , which thou hast used to draw me to thy self ? Nay , O Lord , even my Repentances may be numbred amongst my greatest sins ; they have sometimes been feigned and hypocritical , alwaies so slight and ineffectual ; they have brought forth no fruit to amendment of life ; but I have added the breach of resolutions and vows to all my former guilt . Thus , O Lord , I am become out of measure sinful , and since I have thus chosen death , the lake and brimstone , this , O Lord , is in justice to be the portion of my Cup ; to me belongs nothing but shame and confusion of face eternally , but to thee , O Lord God , belongeth mercy , redemption , and forgiveness : Though I have rebelled against thee , O remember not my sins and offences , but according to thy mercy think upon me , O Lord , for thy goodness . Thou sendest thy Son to seek and to save that which was lost , behold , O Lord , I have gone astray like a sheep that is lost , O seek thy servant , and bring me back to the Shepherd and Bishop of my soul. Let thy Spirit work in me a hearty sense and detestation of all my abominations , and true contrition of heart , which thou hast promised not to despise , and then be thou pleased to look on me , to take away all my iniquity , and receive me graciously ; and for his sake who hath nothing amiss , be reconciled unto me , wash away the guilt of my sin in his blood , and subdue the power of them by his grace , and grant , O Lord , that I may from this hour , bid a final adiew unto all ungodliness and worldly lusts , never once more cast a look towards Sodom , or long after the flesh pots of Egypt , but consecrate my self entirely unto thee , to serve thee in Righteousness and true Holiness all the daies of my life , reckoning my self to be dead indeed unto sin , but alive unto God , through Jesus Christ our Lord and blessed Saviour . Amen . The 51 Psalm is fit to be read upon this Occasion . Ejaculations . O Lord , of whom may I seek for succour but of thee , who for my sins art justly displeased , yet , O Lord God , most holy , O Lord , most mighty , O holy and most merciful Saviour , deliver me not at my last hour into the bitter pains of eternal death . Thou knowest , Lord , the secrets of my heart , shut not thy merciful eyes upon my prayer , but hear me , O Lord , most holy , O God , most mighty , O holy and most merciful Saviour , thou most worthy Judge Eternal , suffer me not at my last hour , for any pains of death , to fall from the Father . I have sinned against Heaven , and before thee , and am not worthy to be called thy child ; yet , O Lord , do not thou cast off the bowels and compassion of a Father ; but even as a Father pittieth his own children , so be thou merciful unto me . Lord , the Prince of this world cometh , oh let him have nothing in me , but as he accuseth , do thou absolve : he laies many grievous things to my charge , which he can too well prove ; I have nothing to say for my self , do thou answer for me , O Lord my God. O Lord , I am cloathed with filthy garments , and Satan stands at my right hand to resist me , O be thou pleased to rebuke him , and pluck me as a brand out of the fire . Cause mine iniquity to pass from me , and cloath me with the Righteousness of thy Son. Behold , O Lord , the Devil is coming towards me , having great wrath , because he knoweth that he hath but a short time : O save and deliver me , lest he devour my soul like a Lion , and tear it in pieces , while there is none to help . O my God , I know no unclean thing can enter into thy Kingdom , and I am nothing but pollution . My very Righteousnesses are as filthy raggs , O wash me , and make me white in the blood of the Lamb , that so I may be fit to stand before thy Throne . Lord , the snares of death compass me about ; O let not the pains of Hell also take hold upon me , but though I find trouble and heaviness , O Lord , I beseech thee , deliver my soul. O dear Jesus , who hast bought me with the precious price of thine own blood , challenge now thy purchase , and let not the malice of Hell pluck me out of thine hand . O blessed High Priest , who art able to save them to the uttermost who come unto God by thee , save me , I beseech thee , who have no hope , but by thy merit and intercession . O God , I confess I have defaced that Image of thine thou didst imprint upon my soul , yet oh thou faithful Creator , have pity on thy creature . O Jesu , I have by many and grievous sins crucified thee afresh , yet thou who prayest for thy persecutors , intercede for me also , and suffer me not , O my Redeemer , my soul , the price of thy blood , to perish . O Spirit of grace , I have by my horrid impieties done despight unto thee , yet O blessed Comforter , though I have offended thee , and often grieved thy Holy Spirit , be thou pleased to succour and relieve me , and say unto my soul , I am thy salvation . Mine eyes look unto thee , O Lord , in thee is my trust . O cast not out my soul. O Lord , in thee have I trusted , let me never be confounded . O blessed Lord , who scourgest every Son whom thou receivest , let me not be weary of thy correction , but give me such a perfect submission to thee the Father of spirits , that this chastisement may be for my profit , that I may thereby be partaker of thy holiness . O thou Captain of my salvation , who wert made perfect by sufferings , sanctifie to me all the pains of body , all the terrours of mind , which thou shalt permit to fall upon me . Lord , my sins have deserved eternal torments , make me cheerfully and thankfully to bear my present pains ; chasten me as thou pleasest here , that I may not be condemned with the world . Lord , the waters are come in even unto my soul ; O let thy Spirit move upon the waters , and make them like the Pool of Bethesda , that they may cure whatsoever spiritual disease thou discernest in me . O Christ , who first sufferedst many and grievous things , and then enteredst into thy grave , make me so to suffer with thee , that I may also be glorified with thee . O dear Jesus , who humblest thy self to the death of the Cross for me , let that death of thine sweeten the bitterness of mine . When thou hadst overcome the sharpness of death , thou didst open the Kingdom of Heaven to all Believers ; I believe that thou shalt come to be my Judge , I pray thee therefore help thy servant whom thou hast redeemed with thy most precious blood : make me to be numbred with Saints in glory everlasting . Thou art the Resurrection and the Life , he that believeth in thee , though he were dead , yet shall he live : Lord , I believe , help thou my unbelief . My flesh and my heart faileth , but God is the strength of my heart , and my portion for ever . I desire to be dissolved , and to be with Christ , which is far better . Lord , I groan earnestly , desiring to be cloathed upon with that house from Heaven ; I desire to put off this Tabernacle , O be pleased to receive me into everlasting habitations ; bring my soul out of prison , that I may give thanks unto thy Name . Lord , I am here to wrestle not only with flesh and blood , but with principalities and powers , and spiritual wickedness : O take me from these tents of Kedar , into the heavenly Jerusalem , where Satan shall be utterly trodden under foot . I cannot here attend one minute to thy service without distractions . O take me up to stand before thy Throne , where I shall serve thee day and night . I am in heaviness through many tribulations ; O receive me into that place of rest , where all tears shall be wiped away from my eyes ; where there shall be no more death nor sorrow , nor crying , nor pain . I am here in the state of banishment and absence from the Lord. O take me where I shall for ever behold thy face , and follow the Lamb whithersoever he goeth . I have fought a good fight , I have finished my course , I have kept the faith , henceforth there is laid up for me a Crown of glory . O blessed Jesu , who hast loved me , and washed me from my sins in thine own blood , receive my soul. Into thine hands I commend my Spirit , for thou hast redeemed me . O Lord , thou God of Truth , come Lord Jesus , come quickly . Amen . A Prayer for the Morning . O Most mighty and gracious God , full of incomprehensible Power and Majesty , whose glory the very Heaven of Heavens is not able to contain ; look down from Heaven upon me thy unworthy servant , who here prostrate my self at the footstool of thy Throne of grace , not as I am in my self , but look upon me , O Father , through the merits and mediation of Jesus Christ , thy beloved Son , in whom thou art well pleased , for of my self I am not able to stand in thy presence , or to speak with my unclean lips to so holy a God as thou art ; for thou knowest that in sin I was conceived and born , and that I have lived ever since in iniquity , so that I have broken all thy holy Laws and Commandments , by sinful motions , unclean thoughts , evil words , and wicked works , omitting many of those duties of piety which thou requirest for thy service , and committing many of those vices which thou under the penalty of thy displeasure hast forbidden ; here thou mayest confess to God thy secret sins , which most burden thy conscience , with the circumstances of the time , place , person , and the manner how it is committed , saying , but more especially , I do here with grief of heart confess unto thee , for these my sins , O Lord , I stand guilty of thy curse , with all the miseries of this life , and the life to come , namely , everlasting torment in Hell fire , when this wretched life is ended . If thou shouldest deal with me according to my deserts ; yea Lord , I confess thy goodness which endureth for ever is the cause I have not been long ago consumed and confounded , but with thee , O Lord , there is mercy and plenteous redemption ; in the multitude therefore of thy mercies , and confidence in Christs merits , I intreat thy Divine Majesty , that thou wouldest not enter into judgment with thy servant , neither be extream to mark what I have hitherto done amiss ; for if thou dost , then no flesh can be justified in thy sight , nor any living stand in thy presence ; but be thou merciful unto me , and wash away all the uncleanness of my sins , in the merits of that precious blood which Jesus Christ hath shed for me ; and seeing that he hath born the burden of that curse , which was due for my transgression , O Lord , deliver me from my sins , and from all those Judgments which hang over my head as due unto me for them , and separate them as far from thy presence , as the East is from the West ; bury them in the burial of Christ , that they may never rise up in this world to shame me , nor in the world to come to condemn me . And I beseech thee , O Lord , not only to wash away my sins with the blood of thy Immaculate Lamb , but also to purge my heart by thy Holy Spirit from the dross of my natural corruptions , that I may feel thy Spirit more and more killing my sins in the power and practice thereof , so that I may with more freedom of mind , and liberty of will , serve thee the ever living God , in Righteousness and true Holiness this day , and give me grace , that by the direction and assistance of thy Holy Spirit , I may persevere to be thy faithful and unfeigned servant unto my lifes end , and when this mortal life is ended , I may be made partaker of immortality , and everlasting happiness in thy heavenly Kingdom . In the mean time , O Lord , whilst it is thy blessed will and pleasure , that I may continue to spend and end that small number and remnant of my daies , that I may apply my heart to wisdom ; and as thou dost add daies to my life , so I beseech thee to add repentance and amendment to my sinful daies , that as I grow in years , I may grow in grace and favour with thee , and all thy people ; and to this end , give unto me a supply of all those graces which thou knowest to be wanting in me , and necessary for me , with an increase of all those good gifts wherewith thou hast already endowed me , that so I may be the better enabled to lead such a godly life , and an honest conversation , as that thy Name may thereby be glorified , others may take good example by me , and my soul may cheerfully feed on the peace of a good conscience , and be more replenished with the Joy of the Holy Ghost : And here , O Lord , according to my bounden duty , I give the most humble and hearty thanks for all those blessings which of thy goodness thou hast bestowed upon me ; and namely , for that thou hast of thy free grace and love , according to thine eternal purpose , elected me before the foundation of the world was laid , unto salvation , in Jesus Christ : For that thou hast created me in thine own Image , and hast begun to restore that in me which was lost in our First Parents : For that thou hast effectually called me by the working of thy Holy Spirit , in the Preaching of the Gospel , and the Receiving of thy Sacrament , to the knowledge of thy saving grace , and obedience to thy blessed Will : For that thou hast bought and redeemed me with the blood of thy only begotten Son , from the torment of Hell , and thraldom of Satan : For that thou hast by Faith in Christ , freely justified me , who am by nature the child of wrath : For that thou hast in good measure justified me by thy Holy Spirit , and given me so large a time to repent , together with the means of Repentance : I thank thee likewise , good Lord , for my life , health , wealth , liberty , food , rayment , peace , prosperity and plenty , and for that thou hast preserved me this night from all perils and dangers of soul and body , and hast brought me safe to the beginning of this day ; and as thou hast now awakened my body from sleep , so I beseech thee to awaken my body from sin , and carnal security ; and as thou hast caused the light of the day to shine in our bodily eyes , so good Lord , cause the light of thy Word , and Holy Spirit , to illuminate my understanding , and give me grace , as one of thy children of light , to walk in all holy obedience before thy face this day , and all the daies and time of my whole life , and that I may endeavour to keep faith and a good conscience towards God , and towards all men , in all my thoughts , words and dealings ; and so good Lord bless all studies and actions , which I shall take in hand this day , as that they may tend to thy glory , the good of others , and the comfort of my own soul and conscience in that day , when I shall make my final request unto thee for them . O my God , keep thy servant , that I do not evil unto any man this day , and let it be thy blessed will , not to suffer the Devil , nor his wicked Angels , nor any of his evil members , or my malicious enemies , to have any power to do me any hurt or harm this day , but let the eyes of thy holy providence watch over me for good and not for evil , and command thy holy Angels to pitch their tents round about me , for my defence and safety in my going out , and my coming in , as thou hast promised they should do about them that fear thy Name ; for into thy hands , O Father , I do here commend my soul and body , my actions , and all that ever I have , to be guided and protected by thee , being assured that whatsoever thou takest into thy custody , cannot suffer or take any hurt or harm ; and if I at any time , this day , shall through frailty , forget thee , yet Lord , I beseech thee , do thou in mercy remember me : And I pray not alone for my self unto thee , O Father , but I beseech thee also be merciful unto thy whole Church , and chosen people , wheresoever they live upon the face of the whole Earth , defend them from the rage and tyranny of the Devil , the World , and Antichrist ; give thy Gospel a free and a joyful passage through the world , for the conversion of those who belong to thine Election and Kingdom : Bless the Church and Kingdoms wherein we live , with the continuance of peace and true Religion , and Justice : Defend our gracious King Charles from all his enemies , and grant him a long life in health and all happiness to raign over us ▪ Bless our gracious Queen Katherine , James Duke of York , and all the rest of the Royal Family ▪ increase in them all heroical and spiritual graces which may make them fit for those places for which thou ordainedst them ; direct all the Nobility , Bishops , and Magistrates of this Kingdom and Commonwealth ; govern thou them that they may govern the Commons in true Religion , Justice , Obedience , and Tranquility : Be merciful unto all the people that fear thee , and call upon thy Name ; and comfort as many among them as lie sick , or are comfortless in body , or mind ; especially be favourable to all such as suffer any trouble or persecution for the testimony of the Truth and holy Gospel , and give them a gracious deliverance out of all their troubles , which way it shall seem best to thy wisdom , for the glory of thy Name , the farther inlarging of the Truth , and the more ample increase of their comfort and consolation : Hasten thy coming , O blessed Saviour , and end these sinful daies , and give me grace , that like a wise Virgin , I may be prepared with Oil in my Lamp , to meet thee , the sweetest Bridegroom of my soul at thy coming , whether it be by the day of death , or the day of judgment , and then Lord Jesus , come quickly , even Lord Jesus come when thou wilt , these , and all other graces which thou knowest to be needful and necessary both for my soul and my body , this day and for ever , I humbly beg and crave at thy hands ; O Father , giving thee thy praise and glory , in that absolute form of prayer , which Christ himself hath taught me , to say unto thee , Our Father which art in Heaven , hallowed be thy Name , &c. Another Shorter Morning Prayer . O Most gracious God and merciful Father , I thine unworthy servant do acknowledge that as I have been born in sin , so I have lived in iniquity , and broken every one of thy commandments , in thought , word and deed , following the desires of my own will , and lusts of my flesh , not caring to be governed by thy holy Word and Spirit ; therefore I have justly deserved all shame and misery in this life , and everlasting condemnation in Hell fire ; if that thou shouldest but deal with me according to thy Justice , and my deserts . Wherefore , O heavenly Father , I humbly beseech thee , for thy Son Jesus Christ his sake , and for the merits of that bloody death and passion , which I believe he hath suffered for me , that thou wouldest pardon and forgive me all my sins , and deliver me from the Hell and vengeance which is due unto me for them , and send thy holy Spirit into my heart , which may assure me that thou art my Father , and that I am thy child , and that thou lovest me with an unchangeable love ; and let thy good Spirit lead me into all truth , and crucifie in me more and more carnal lusts , that my sin may more and more die in me , and that I may serve thee in Righteousness and true Holiness all the daies of my life ; and when this mortal life is ended , I may through thy mercy in Christ be made partaker of thine everlasting glory , in thy heavenly Kingdom . And here , O Lord , from the bottom of my heart , I humbly thank thee for all thy blessings bestowed upon my soul and body , for electing me in thy Love , for redeeming me by thy Son , sanctifying me by thy Spirit , and preserving me from my youth up , until this present day and hour by thy gracious providence ; I thank thee more especially for that thou hast defended me this night past from all danger , and hast brought me safe to the beginning of this day ; and now , good Lord , I beseech thee , keep me this day from all peril and danger , and from all evil that may hurt me , and from falling into all sin that should offend thee ; set thy fear before mine eyes , and let thy holy Spirit so rule my heart , that all that I shall think , do , or speak this day , may tend to thy glory , the good of others , and the peace of my own conscience ; and to this end I commend my self , and all my waies and actions , together with all that do belong unto me , unto thy gracious protection this day , praying thee to keep both thine and me from all evil , and to give a blessing to all our honest labours and endeavours ; defend thy whole Church from the tyranny of this world , and of Antichrist ; preserve our gracious King from all conspiracy and treason ; grant him a long reign in health and happiness over us : Bless our gracious Queen Katherine , James Duke of York , and all the rest of the Royal Family , endue them with thy grace , and defend them from all evil : Bless all our Ministers and Magistrates with all those graces and gifts which thou knowest necessary for their places : Be favourable to all those that fear thee , and call upon thy Name , and tremble at thy judgments ▪ Comfort all those that are sick , or any way comfortless O Lord , keep me in a continual readiness by faith and repentance for my last end , that whether I live or die , I may be found thine own , to thine eternal glory , and my everlasting salvation , through Jesus Christ my only Saviour , in whose blessed Name I beg these mercies at thy hands , and give unto thee thy praise and glory , in that prayer which he hath sanctified with his own lips , saying , Our Father , &c. A Prayer for the Evening . O most gracious and loving Father , who art about my bed , and knowest my lying down , and my rising up , and art near unto all that call upon thee in Truth and sincerity , I a wretched sinner do humbly beseech thee to look upon me with the eyes of mercy , and not to behold me , as I am in my self , for then thou shalt see but an unclean and defiled creature , conceived in sin , and living in iniquity , so that I am ashamed to lift up my eyes unto thee , knowing how grievously I have sinned against Heaven and before thee ; for , O Lord , I have transgressed all thy Commandments and Righteous Laws , not through negligence and infirmity , but oftentimes through wilful presumption , contrary to my knowledge , and the motions of thy holy Spirit reclaiming me from them , so that I have wounded my conscience , and grieved thy holy Spirit , by whom thou hast sealed me to the day of Redemption . Thou hast consecrated my soul and body to be the Temple of the Holy Ghost , I wretched sinner have defiled both , with all manner of pollution and uncleanness ; mine eyes in taking pleasure to behold vanities , that I am ashamed to lift up my eyes unto thee ; mine ears in hearing impure and unclean speeches ; my tongue in evil speaking ; my hands are so full of impurity , that I am ashamed to lift them up unto thee ; and my feet have carried me after mine own waies ; my understanding and reasonings , which are so quick in all earthly matters , are only blind and stupid ; when I come to meditate or discourse of spiritual and heavenly things , my memory which should be a treasury of all goodness , is not so apt to remember any thing , as those things that are vile and vain ; yea Lord , by woful experience I find that naturally all the imaginations of the thoughts of my heart are only evil altogether , and continually ; for these my sins are more in number than the hairs of my head , and they have grown over me , like a loathsom leprosie , from the crown of my head , to the soal of my feet ; there remains no part which they have not infected ; they make me seem vile in mine own eyes , how much more abominable must I appear in thy sight ! the custom of sinning hath almost taken away the conscience of sin , and pull'd upon me such dulness of sense , and hardness of heart , that thy judgments denounced against my sins , by the faithful Preachers of thy Word , do not terrifie me to return unto thee with unfeigned repentance ; and if thou Lord shouldest but deal with me according to thy Justice , and my deserts , I should utterly be confounded and condemned ; but seeing that of thine own mercy thou hast spared me so long , and still waitest for my repentance , I humbly beseech thee for the blood , death and passions sake , which Jesus Christ hath suffered for me , that thou wouldest pardon and forgive me all my sins , and mine offences , and open unto me that ever-streaming fountain of the blood of Christ , which thou hast promised to open under the New Testament , to the penitent of the house of David , that all my sins and uncleanness may be so bathed in his blood , buried in his death , and hid in his wounds , that they never more be seen to shame me in this life , nor to condemn me in the world to come , before the judgment seat of God. And for as much , O Lord , as thou knowest that it is not in man to turn his own heart , unless thou first give him grace to convert : And seeing it is as easie with thee to make me righteous and holy , as to suffer me to be such , O my God , give me grace to do what thou hast commanded , then command what thou wilt and thou shalt find me willing to do what thou commandest , and to observe thy blessed Will in all things ; to this end give unto me thy Holy Spirit , which thou hast promised to give to the worlds end , unto all thine elect people ; and let the same Holy Spirit purge my heart from the dross of my natural corruption ; heal my soul and body , that they may become the Temple of the Holy Ghost , to serve thee in Righteousness and true Holiness all the daies of my life , that when by the direction and assistance of thy Holy Spirit I shall finish my course in this short and transitory life , I may cheerfully leave this world , and resign my soul into thy fatherly hands in assured confidence of enjoying everlasting life with thee in thy heavenly Kingdom , which thou hast prepared for thine Elect Saints who love the Lord Jesus , and expect his appearing . In the mean while , O Father , I beseech thee , let thy Holy Spirit work in me such a serious repentance , as that I may with tears lament my sins past , with grief of heart be humbled for my sins present , and with all my endeavours resist the like filthy sins for the time to come , and let the same Holy Spirit keep me in the Unity of the Church , lead me in the Truth of thy Word , and preserve me that I may never swerve from the same to Popery , or any other error or false Worship ; and let thy Spirit open mine eyes more and more , to see the wondrous things of thy Law ; and open my lips that my mouth may set forth thy praise ; increase in me those good gifts with which thou hast already endowed me of thy mercy , and give unto me a penitent spirit , and a chaste heart , a contented mind , pure affections , a wise behaviour , and all other graces which thou seest necessary for me to govern my heart in thy fear , and to guide all my life in thy favour , that whether I live or die , I may live and die unto thee , who art my God and my Redeemer . And here , O Lord , according as I am bound , I render unto thee , from the Altar of my humblest heart , all possible thanks and praise for all those blessings and benefits which graciously and plentifully thou hast bestowed upon my soul and body , for this life , and that which is to come , namely , for my Election , Creation , Redemption , Justification , Sanctification and Preservation , from my childhood until this present day and hour , and for the firm hope which thou hast given me of my Glorification : Likewise for my Life , Liberty , Food and Rayment , a competent estate for the maintenance of this present life , and prosperity ; more especially , for that thou hast defended me this day now past from all peril and dangers , both of body and soul , furnishing me with all necessary good things that I stand in need of ; and as thou hast ordained the day for man to travel in , and the night for him to take his rest ; so I beseech thee to sanctifie unto me this nights rest and sleep , that I may be the better disposed to serve thee in all honesty and godliness , and that I may enjoy the same as thy sweet blessing and benefit , that so dull and wearied a body of mine being refreshed with moderate rest and sleep , I may be the better enabled to work before thee , doing all such good works as thou hast provided for me ; and when it shall please thee by thy divine providence to awaken me the next morning , do thou , O Lord , who art the keeper of Israel , who never slumberest nor sleepest , watch over me in thy holy providence , to protect me from all dangers , so that neither the evil Angels of Satan , nor any wicked enemy may have any power to do me any harm , or evil ; and to this end give a charge unto thy holy Angels , that they at thy appointment may pitch their tents round about me for my defence and safety , as thou hast promised they should do about them that fear thy Name ; and knowing that thy Name is a strong Tower of defence unto all those that trust therein , I here recommend my self , and all that belongs unto me unto thy holy protection and custody , if it be thy blessed will to call for me in my sleep . O Lord , for Christ his sake , have mercy upon me , and receive my soul unto thy heavenly Kingdom ; and if it be thy blessed pleasure to add more daies to my life , add more amendment unto my daies , and wean my mind from the love of the world , and the vanity thereof , and cause me more and more to settle my conversation on Heaven and heavenly things , and perfect daily in me that good work which thou hast begun , to the glory of thy Name , and the salvation of my sinful soul. O Lord , I beseech thee likewise , save and defend from all evil and danger thy whole Church , our gracious King Charles , and grant him a long and prosperous Raign over us : Bless our gracious Queen Katherine , James Duke of York , and all the Royal Family ; endue them with thy grace , and defend them from all evil : Bless the Nobility , Magistrates , and Ministers of these Churches and Kingdoms , each of them with those graces and benefits which are expedient for their places and callings ; and be thou , O Lord , a comfort and a consolation to all thy people , whom thou hast thought meet to visit with any kind of sickness , cross , or poverty , or calamity . Hasten , O Father , the coming of our Lord Jesus Christ ; make me ever mindful of my last end , and of the reckoning that I am to make unto thee therein ; and in the mean while , carefully so to follow Christ in the generation , during this life , as that with Christ I may have a portion in the resurrection of Christ , when this mortal life is ended : These graces , and all other blessings , which thou , O Father , knowest to be required and necessary for me , I humbly beg and crave at thy hands , in the Name and Mediation of Jesus Christ , thy Son ; and in that form of Prayer which he himself hath taught me to say , Our Father which art in Heaven , &c. Another Short Evening Prayer . O Eternal God , and heavenly Father , if I were not taught and assured by the promises of thy Gospel , and the example of Peter , Mary Magdalen , the Publican , the Prodigal Child , and many other penitent sinners , that thou art so full of compassion , and so ready to forgive the greatest sinners who are heaviest laden with sin , at what time soever they return unto thee , with penitent hearts , lamenting their sins , and imploring thy grace , I should despair for my own sins , and be utterly discouraged from presuming to come into thy presence , considering the hardness of my heart , and the unruliness of my affection , and the uncleanness of my conversation , by means whereof I have transgressed all thy holy Laws and Commandments , and deserved thy Curse , which might cause my body to be smitten with some fearful disease , my soul to languish with the death of sin , my good name to be traduced with some scandalous reproaches , and make my self liable to all manner of crosses and casualties . And I confess Lord , that thy mercy is the cause I have not been long ago consumed and confounded : But , O my God , as thy mercy only stayed thy judgments from falling upon me hitherto , so I humbly beseech thee , in the bowels of thy mercy in Jesus Christ , in whom only thou art well pleased , that thou wilt not deal with me according to my deserts , but that thou wouldest freely and fully remit unto me all my sins and my transgressions , and that thou wouldest wash them clean from me , with the vertue of that precious blood , which thy Son Jesus Christ hath shed for me ; for he alone is my Physician , and his blood only is the medicine that can heal my sickness ; and is the true brazen Serpent that can cure that poison wherewith the fiery serpents of my sins have stung and poisoned my sick and wounded soul ; and give me , I beseech thee , thine holy Spirit , which may assure me of mine Adoption , and that may confirm my Faith , increase my Repentance , inlighten my Understanding , purifie my Heart , and rectifie my Will and Affection , and so sanctifie me throughout , that my whole Body , and Soul ; and Spirit may be kept unblamable until the glorious coming of my Lord and Saviour Jesus Christ. And now , O Lord , I give unto thee , most humble and hearty thanks and praise , for that thou hast this day preserved me from all harm and dangers , notwithstanding all my sins and evil deserts ; and I beseech thee likewise to defend me this night from the roaring Lion , which night and day seeketh to devour me : Watch thou , O Lord , over me this night , to keep me from his temptations and tyranny , and let thy mercy shield me from his unspeakable rage and malice ; and to this end I commit my self into thy hands , and almighty protection , beseeching thee , O my Lord and my God , not to suffer Satan , or any of his evil members to have power to do me any hurt or harm this night ; and grant , good Lord , that whether I sleep or wake , live or die , I may sleep , wake , live or die unto thee , and to the glory of thy Name , and the salvation of my soul. Lord , bless and defend all thy chosen people every where ; Grant our gracious Soveraign long life , and a happy Raign over us : Bless our gracious Queen Katherine , James Duke of York , and all the Royal Family , together with all our Magistrates and Ministers ; comfort them who are in misery , need or sickness , or under any kind of Cross or Calamity ; give me grace to be one of those wise Virgins , which may have my heart prepared like a Lamp , furnished with the Oil of Faith , and Light of good works , to meet the Lord Jesus , the sweet Bridegroom of my soul , at his second and sudden coming in glory ; grant this , good Father , for Jesus Christ his sake my only Saviour , Redeedeemer , and Mediator ; in whose blessed Name , and in whose own words I call upon thee , as he hath taught me ; Our Father which art in Heaven , &c. A Morning Prayer for a Family . O Lord our God and heavenly Father , who art the only Creator of Heaven and of Earth , and all therein contained , we confess that we are unworthy to appear in thy sight and presence , considering our manifold sins and offences , which we have committed against Heaven , and before thee : and how that we have been born in sin , and do daily break thy holy Laws and Commandments contrary to our knowledge and consciences ; albeit we know thou art our Creator , who hast made us , our Redeemer , who hast bought us with the blood of thy only begotten Son , and our Comforter , who bestowest upon us all the good and holy graces which we enjoy in our souls , and in our bodies ; and if thou shouldest but deal with us as our wickedness and unthankfulness have deserved , what other thing might we , O Lord , expect from thee , but shame and confusion in this life , and in the world to come wrath and everlasting condemnation ; yet , O Lord , in the obedience of thy Commandments , and in the confidence which we have in thy unspeakable and endless mercy in thy Son , and our Saviour Jesus Christ the Righteous , we thy poor servants appealing from thy Throne of Justice , to thy Throne of Crace , whose mercy reigneth to pardon abounding sin , do from the bottom of our hearts , most humbly beseech thee , to remit and forgive unto us all our sins and our offences , and misdeeds , that by the vertue of the precious blood of Jesus Christ , thy innocent Lamb , which he so abundantly shed upon the Cross , to take away the sins of the world , all our sins , both original and actual , may be so cleansed and washed from us , that they may never be laid to our charge , nor ever have power to rise up in judgment against us ; and we beseech thee , good Father , for Christ his death and passion sake , that thou wilt not suffer to fall upon us that fearful curse and vengeance which thy Law hath threatned , and our sins have justly deserved : And for as much , O Lord , as we are taught by thy Word , that no Idolaters , Adulterers , covetous men , contentious persons , drunkards , gluttons , and such inordinate livers , shall inherit the Kingdom of God ; pour the grace of thy Holy Spirit into our hearts , whereby we may see the filthiness of our sins , and abhor them , and may be more and more stirred up to live in newness of life , and love of thy Majesty , so we may daily increase in the obedience of thy words , and in conscionable care of keeping thy Commandments . And now , O Lord , I render unto thee most hearty thanks , for that thou hast elected , redeemed , called , justified us in good measure in this life , and given us an assured hope that thou wilt glorifie us in thy heavenly Kingdom , when this mortal life is ended . Likewise we thank thee for our life , health , wealth , liberty , prosperity , and peace ; especially , O Lord , for the continuance of thy holy Gospel amongst us , and for sparing us so long , and granting us so gracious a time of repentance : Also we praise thee for all other thy mercies bestowed upon us ; more especially for preserving us this night past , and from all dangers that might have befallen our souls or bodies ; and seeing thou hast now brought us safe to the beginning of this day , we beseech thee protect and direct us in the same : Bless and defend us in our going out and in our coming in , this day , and ever more ; shield us , O Lord , from the temptations of the Devil , and grant us the custody of thy holy Angels , to defend and direct us in all our waies ; and to this end we recommend our selves , and all those that belong unto us , and are abroad from us , unto thy hands and almighty tuition ; Lord defend them from all evil , prosper them with all graces , and fill them with thy goodness : Preserve us likewise this day , from falling into any gross sins , especially those whereunto our natures are most prone ; set a watch before the door of our lips , that we offend not thy Divine Majesty by any rash or false oaths , or by any leud or lying speeches ; give unto us patient minds , pure and chast hearts , and all other graces of thy Spirit , which thou knowest to be needful for us , that we may be the better enabled to serve thee in holiness and righteousness all the daies of our life ; and seeing that all mens labours are in vain , without thy blessing , bless every one of us in our several places and callings ; direct thou the works of our hands upon us , even prosper thou our handy-works ; for except thou guide us with thy grace , our endeavours can have no good success ; and provide for us all things which thou , O Father , knowest to be needful for every one of us , in our souls and bodies this day , and grant that we may pass through the pilgrimage of this short life , that our hearts being not settled upon any transitory things , which we meet with in the way , our souls may every day be more and more ravished with the love of our home , and thine everlasting Kingdom : Defend likewise , O Lord , thy universal Church , and every particular member thereof ; especially we beseech thee to continue the peace and tranquility of these Churches and Kingdoms wherein we live ; preserve from all evil and dangers our most gracious King Charles , endue his Royal heart with more and more grace , wisdom and understanding , and grant that his daies may be long , prosperous and happy : Bless our gracious Queen Katherine , James Duke of York , and all the Royal Family , multiply their daies with bliss and felicity , and afterwards crown them with everlasting joy and glory : Bless all our Ministers and Magistrates with all graces needful for their places , govern thou them , that they may govern us in peace , godliness , and true Religion ; and of thy mercy , O Lord , comfort all our Brethren that are distressed , sick , or comfortless , especially those who are afflicted either with an evil conscience , because they have sinned against thy Word , or for a good conscience , because they will not sin against the Truth ; make the first to know that not one drop of the blood of Christ was a drop of vengeance , but all drops of grace , powerful to procure pardon upon repentance , for the greatest sins of the chiefest sinners in the world ; and for the other , let not , O Lord , thy long sufferance , either too much discourage them , or too much incourage their enemies ; but grant them patience in suffering , and a gracious and speedy deliverance , which may stand best with thy glory , and their comfort ; and give every one of us grace to be alwaies mindful of his last end , and to be alwaies prepared with faith and repentance , as with a weding garment , against the time thou shalt call for us out of this sinful world ; and that in the mean while , we may in all things , and above all things , seek thy glory , that when this mortal life is ended , we may then be made partakers of Immortality and Life eternal in thy heavenly Kingdom ; these , and all other graces and blessings , which thou , O heavenly Father , seest to be necessary for us , and for thy whole Church , we humbly beg and crave at thy hands , concluding this our imperfect prayer , in that most perfect form of prayer which Christ himself hath taught us , saying , Our Father which art in Heaven , &c. Evening Prayer for a Family . O Eternal God , and most merciful Father , we thine unworthy servants here assembled , do cast down our selves at the foosttool of thy grace , acknowledging our selves that we inherit our Fathers corruption , in thought , word and deed , transgressing thy holy Commandments , so that in us naturally , there dwelleth nothing that is good ; for our hearts are full of secret pride , anger , impatience , dissembling , lying , lust , vanity , prophaneness , distrust , too much love of our selves , too little love of thee , and thy Kingdom , but full of enmity , and void of love , patience , and every spiritual grace ; if thou therefore shouldest enter into judgment with us , and search out our natural corruptions , and observe all the cursed fruit and effects that we have derived from thence , Satan might justly challenge us for his own , and we could not expect any from thy Majesty , but thy wrath , and our condemnation , which we have long ago deserved : But , good Father , for Jesus Christ his sake , who is thy dear Son , in whom only thou art well pleased , and for the merits of that bitter death and passion , which we believe he hath suffered for us , have mercy upon us , and free us from the shame and confusion which is due unto us for them , that they may never seize upon us to our confusion in this life , or to condemnation in the world which is to come : And for as much as thou hast created us , to serve thee , as all other creatures to serve us , so we humbly beseech thee inspire thy Holy Spirit into our hearts , that by his illumination and effectual working we may have the inward sight and feeling of our sins , and natural corruptions ; and that we may not be blinded in them through custom , as the Reprobate are , but that we may more and more loath them , and be heartily grieved for them , endeavouring by the use of all good means to overcome them , and get out of them . O let us feel the power of Christ's death killing sin in our mortal bodies , and the vertue of his Resurrection , raising up our souls to newness of life ; convert our hearts , subdue our affections , regenerate our minds , purifie our natures , and suffer us not to be drowned in the streams of those filthy vices , and sinful pleasures , wherewith thousands are carried headlong to eternal destruction , but daily frame us more and more to the likeness of thy Son Jesus Christ , that in Righteousness and true Holiness we may so serve and glorifie thee , that living in thy fear , and dying in thy favour , we may in thy appointed time , attain to the blessed Resurrection of the Just unto eternal life ; in the mean while , O Lord , increase our faith in the sweet promises of the Gospel , and our repentance from dead works , the assurance of our hopes in thy promises , our fear of thy Name , the hatred of all our sins , and our love unto thy children , especially whom we see to stand in need of our help and comfort , that so by the fruit of piety , and a righteous life , we may be assured that thy Holy Spirit doth dwell in us , and that we are thy children by grace and adoption ; and grant us , good Father , the continuance of health , peace and maintenance , and all other outward good things , so far forth as thy Divine Wisdom shall think meet to be requisite and necessary for every one . And here , O Lord , according to our bounden duty , we confess that thou hast been exceeding merciful unto us all in things of this life , but infinitely more merciful in the things of a better life ; therefore we do here from our very souls , render unto thee most humble and hearty thanks from our very souls , for all thy blessings and benefits bestowed upon our souls and our bodies , acknowledging thee to be that Father of Light from whom we have received all those good and perfect gifts , and unto thee alone for them we ascribe to be due , all glory , honour , might , majesty and praise , both now and for ever more : But more especially we praise thy Divine Majesty , for that thou hast defended us this day past from all perils and dangers , so that none of those Judgments which our sins have deserved have fallen upon any one of us . Good Lord , forgive us the sins which this day we have committed against thy Divine Majesty , or our Brethren , and for Christ his sake , be reconciled unto us for them ; and we humbly beseech thee likewise of thine infinite goodness , to defend and protect us this night , and all that belong unto us , from all perils and dangers of fire , robbery , terrours of evil Angels , or any other fear , which for our sins might justly have fallen upon us , and that we may be safe under the shadow of thy wings ; and to this end and purpose we here recommend our bodies and souls , and all that we have unto thine Almighty Protection ; Lord bless and defend both us and them from all evil ; whilst we sleep , do thou , O Father , who never slumberest nor sleepest , watch over thy children , and give a charge to thy holy Angels to pitch their tents round about our houses and dwellings this night , to guard us from all dangers , that sleeping with thee , we may the next morning be awakened by thee , and so being refreshed with moderate sleep , we may be the fitter to set forth thy glory in the conscionable duties of our callings ; and we beseech thee , O Lord , to be merciful likewise to thy whole Church , and to continue the tranquility of these Kingdoms wherein we live , turning from us those plagues which the crying sins of this Nation do cry aloud for . O Lord , preserve the principal member thereof , our most gracious King Charles , endue his Royal heart with grace , wisdom and understanding , and grant that his daies may be many , prosperous , vertuous and happy ; cloath his enemies with shame , but upon his head let his Crown flourish : Bless our gracious Queen Katherine , James Duke of York , and the rest of the Royal Family , endow them with thy grace , and defend them from all evil : Bless all our Magistrates and Ministers with all those graces and gifts necessary for their places ; govern thou them , that they may govern us in peace , godliness , and true Religion : Bless all that fear thee , and call upon thy Name ; all our Christian Brethren and Sisters , that suffer sickness , or any other affliction , or misery , especially those who do any where suffer persecution for the testimony of thy holy Gospel ▪ grant them patience to bear thy Cross , and deliverance when , and which way it shall seem best to thy Divine Wisdom ; and Lord , suffer us never to forget our last end , and those reckonings which then we must render unto thee ; in health and prosperity make us mindful of sickness , and of the evil day that is behind , that these things may not overtake us as a snare , but that we may in some good measure , like wise Virgins , be found prepared for the coming of Christ , the sweet Bridegroom of our souls . And now , O Lord , most holy and just , we confess there is no cause why thou who art so much displeased with sin , shouldest hear the prayers of sinners , but for his sake who suffered for sin , and sinned not , in the only mediation therefore of thine eternal Son Jesus Christ our Lord and Saviour , we humbly beg these and all other graces which thou knowest to be needful for us and for thy whole Church , shutting up these our imperfect requests in that most holy prayer which Christ himself hath taught us to say unto thee , Our Father which art in Heaven , &c. A Morning Prayer for the Sabbath Day . O Most High , O Eternal God , all whose works are glorious , all whose thoughts are very deep , there can be no better thing than to praise thy Name , and declare thy loving kindness in the morning , on thy holy and blessed Sabbath day , for it is thy Will and Commandment , that we should sanctifie this day in thy service , and praise him , and in the thankful remembrance of the Creation of the world , by the power of thy Word , so of the Redemption of mankind by the death of thy Son ; thine , O Lord , I confess is greatness , and power , and glory , and victory , and praise , for all that is in Heaven and Earth is thine ; thine is the Kingdom , O Lord , and thou excellest as head over all , both riches and honour come of thee , and thou raignest over all , and in thine hand is power and strength ; and in thine hand it is to make great , and to give grace unto all ; now therefore , O my God , I praise thy glorious Name , that whereas I wretched sinner having so many waies provoked thy Majesty to anger and displeasure , thou notwithstanding of thy favour and goodness , passing by prophaneness and infirmities , hast vouchsafed , O heavenly Father , to add this Sabbath again to the number of my daies ; and vouchsafe , O heavenly Father , for the merits of Jesus Christ thy Son , whose glorious Resurrection thy whole Church celebrateth this day , to pardon and forgive me all my sins and misdeeds ; especially , O Lord , cleanse my soul from those filthy sins which my corrupt nature is most prone unto , with the blood of thy most pure and undefiled Lamb , and let thy Holy Spirit more and more subdue my corruptions , that I may be renewed after thine own Image , to serve thee in Righteousness , and true Holiness all the daies of our life ; and as of thy mercy thou hast brought me safe to the beginning of this day , so I beseech thee to make it a day of Reconciliation betwixt my sinful soul and thy Divine Majesty ; give me grace to make it a day of Repentance unto thee , that thy goodness may seal it to be a day of pardon unto me ; and that I may remember , that the keeping holy of this , is a commandment which thine own finger hath written , that on this day I might meditate on thy glorious works of our Creation and Redemption , and learn how to keep all the rest of thy holy Laws and Commandments ; and when anon I shall with the rest of the holy Assembly appear before thy presence , to offer unto thee our morning Sacrifice of praise and thanksgiving , and to hear what thy Spirit , by the preaching of thy Word , shall speak unto thy servant , oh let not my sins stand as a cloud , to stop my prayers from ascending unto thee , or keep back thy grace from descending by thy Word into my heart . I know , O Lord , and tremble to think , that three parts of the good seed falls upon bad ground ; O let not my heart be like the high way , which through hardness and want of true understanding receives not the seed , till the evil one cometh and catcheth it away ; nor the stony ground , which heareth with joy for a time , but falleth away as soon as persecution ariseth for the Gospels sake ; nor like the thorny ground , which by the cares of this world , and deceitfulness of riches choaketh the Word which it heareth , and maketh it altogether unfruitful ; but that like unto the good ground , I may hear thy Word with an honest and a good heart , understand it , and keep it , and bring forth fruit with patience , in that measure that thy Divine Wisdom shall think meet for thy glory , and mine everlasting comfort . Open likewise , I beseech thee , O Lord , the door of utterance unto thy faithful servant , whom thou hast sent unto us to open our eyes , that we may turn from darkness to light , and from the power of Satan unto God , that we may receive forgiveness of sins , and an inheritance among them which are sanctified by Faith in Christ ; and give me grace to submit my self to his Ministry , as well when he terrifieth me with judgments , as when he comforteth me with thy mercies ; and that I may have him in a singular love for his works sake , because he watcheth for my soul , as he that must give an account for the same unto his Master ; and give me grace to behave my self in the holy Congregation with comeliness and reverence as in thy presence , and in the sight of thy holy Angels . Keep me from drowsiness and sleepiness , and from all wandring thoughts , and worldly imaginations ; sanctifie my memory , that it may be apt to receive , and firm to remember those good and profitable doctrines which shall be taught unto us out of thy Word , and that through the assistance of thy holy Spirit , I may put the same lessons in practice , for my directions in prosperity , for my consolation in misery , for the amendment of my life , and the glory of thy Name ; and that this day which godless and prophane persons spend in their own lusts and pleasures , I as an obedient servant of thine may make my chief delight to consecrate it to thy honour and glory , not doing my own waies , nor seeking mine own will , nor speaking a vain word , but that ceasing from the works of sin , as well as from the work of my ordinary calling , I may through thy blessing feel in my heart the beginning of that eternal Sabbath , which with unspeakable joy & glory I shall celebrate with thy Saints and Angels to thy praise and worship in thy heavenly Kingdom for evermore ; all which I humbly beg and crave at thy hands , in the Name and Mediation of my Lord and Saviour Jesus Christ , in that form of prayer which he hath taught me , Our Father which art in Heaven , &c. A Private Evening Prayer for the Sabbath Day . O Holy , holy , holy Lord God of Sabbath , suffer me who am but dust and ashes , to speak unto thy glorious Majesty ; I know that thou art a consuming fire , I acknowledge that I am but wretched stubble , my sins are in thy sight , and Satan stands at my right hand to accuse me for them ; I come not to excuse , but to judge my self worthy of all those judgments which thy justice might most justly inflict upon me , a wretched creature , for my sins and my transgressions , the number of them is so great , and the nature of them is so grievous , that they make me seem vile in mine own eyes , how much more loathsom in thy sight . I confess they make me so far from being worthy to be called thy Son , that I am altogether unworthy to have the name of thy meanest servant ; and if thou shouldest but recompence me according to my deserts , the Earth , as weary of such a sinful burden , should open her mouth , and swallow me up like one of Dathans Family , into the bottomless pit of Hell ; for if thou didst not spare the natural branches , those Angels of glorious excellency , but hurledst them down from thy heavenly habitation in the pains of hellish darkness , to be kept unto damnation , when they sinned but once against thy Majesty , and didst expel our first Parents out of Paradise , when they did but transgress one of thy Laws : Alas , what a vengeance may I expect , who have not offended in one sin only , but heaping sin upon sin , without any true Repentance , drinking in iniquity as it were water , ever pouring in , but never pouring out any filthiness ; and transgressed all thy Laws and Commandments ; yea this present day thou hast straightly commanded me to keep holy to thy praise and worship , I have not so religiously kept and observed , nor prepared my soul in that holiness and chastity of heart as was fit to meet thy blessed Majesty in the holy Assembly of thy Saints : I have not attended to the Preaching of thy Word , nor to the administration of thy Sacrament , with that humility , reverence and devotion that I should ; for though I was present at those exercises in my body , yet Lord , I was overtaken with much drowsiness , that when I was awake , my mind was so distracted and carried away with vain and worldly thoughts , that my soul seemed to be absent , and out of the Church . I have not so duly as I should meditated with my self , nor conferred with my Family upon those good instructions which I have heard and received out of thy holy Word , by the publick Minister , for default whereof , Satan hath stollen the most part of those instructions out of my heart , and I wretched creature , have forgotten them , as though they had never been heard ; and my family doth not thrive in knowledge and satisfaction under my government , as they should , though I know that many of my poor Brethren live in want and necessity ; some in pain , and comfortless , yet I have not remembred to relieve the one with my alms , nor the other with my consolations , but have feasted my self , and satisfied mine own lust ; I have spent most part of the day in idle talk , vain sports and exercises ; yea , Lord , I have , &c. here confess what faults thou hast done that day , by omission or commission , and then fetching a deep sigh from thy heart , and for all these my sins , my conscience cries guilty , thy Laws condemns me , and I am in thy hand to receive the sentence and curse that is due to the wilful breach of so holy a Commandment : but what if I am by the Law condemned , yet Lord , thy Gospel assures me that thy mercy is above all thy works , and that thy grace transcends thy Law , and thy goodness delights there to raign , where sinners do most abound . In the multitude of the mercies and merits of Jesus Christ my Saviour , I beseech thee , O Lord , who despisest not the sighing of a contrite heart , nor desirest the death of a penitent sinner , to pardon and forgive unto me all these my sins , and all the errours of that day , and of my whole life , and free my soul from that curse and judgment which is due unto me for them . Thou that didst justifie the contrite Publican for four words of confession , and receivedst the prodigal Child when he had spent all the stock of grace , into favour , upon his repentance , pardon all my sins likewise , O Lord , and suffer me not to perish for my transgressions . O spare me for thy mercy sake , and receive me unto favour again . Wilt thou , O Lord , reject me , who hast received all Publicans and sinners , that upon repentance sued unto thee for grace . Shall I alone be excluded from thy mercy ? far be it from me to think so , for thou art the same God of mercy unto me that thou wast unto them , and thy compassion never fails ; wherefore , O Lord , deal not with me after my merits , but according to thy great mercy , execute not thy severe justice against me a sinner , but execute thy long-sufferance in forbearing thine own creature . I have nothing to present unto thee for a satisfaction , but only those bloody wounds , bitter death and passion which thy blessed Son , my only Saviour , hath suffered for me , him , in whom only thou art well pleased , I offer up unto thee , for all my sins wherewith thou art displeased ; he my Mediator , the request of whose blood speaking better things than that of Abel , thy mercy can never gainsay , illuminate my understanding ▪ and sanctifie my heart with thy holy Spirit , that it may bring to my remembrance all those good and profitable lessons which this day , or at any other time hath been taught unto me out of thy holy Word , that I may remember them ; thy Commandments to keep them , thy Judgments to avoid them , and thy sweet promises to rely upon them in time of misery and distress ; and now , O Lord , I resign my self to thy most holy Will , O receive me into thy favour , and so draw me by thy grace unto thy self , that I may as well be thine by Love and Implantation , as by Calling and Creation , and give me grace so to keep holy thy Sabbath in this life , as that when this life is ended , I may with all thy Saints and Angels , celebrate an eternal rest of joy and praise to the honour of thy most holy Name in thy heavenly Kingdom for ever more . Amen . Devotions for several Occasions . In the Name of the Father , of the Son , and of the Holy Ghost . Our Father which art in Heaven , &c. A Morning Prayer . O Eternal Son of Righteousness , who camest from the bosom of the Father , to enlighten the darkness of the world , I praise thy Name that thou hast preserved me from the danger of this night , and hast continued to me still the opportunities of serving thee , and advancing my hopes of a blessed eternity , let thy mercies shine brightly upon me , and dissipate the clouds and darknesses of my spirit and understanding ; rectifie my affections , and purifie my will , and all my actions , that whatsoever I shall do or suffer this day , or in my whole life , my words and purposes , my thoughts , and all my intentions , may be sanctified , and be acceptable to thy Divine Majesty . Amen . Grant that my understanding may know thee , my heart may love thee , and all my faculties and powers may give thee due obedience , and serve thee ; preserve me this day from all sin and danger , from all violences and snares of mine enemies , visible , or invisible ; let thy holy fear be as a bridle to my distemperatures , and thy love so enkindle and actuate all my endeavours , that no pleasures or allurements of the world may draw me from thy service , nor any difficulty or temptation may be my hinderance ; let the profound humility and innocence of my blessed Saviour keep from me all pride and haughtiness of mind , all self-love and vain-glory , all obstinacy and disobedience , all fraudulency , and hurtful dissimulation , and let the graces of the Holy Ghost take such absolute possession and seisure of my soul , and all his faculties , that I may bring down , and east out the spirit of uncleanness and intemperance , of malice and envy , idleness and disdain , that I may never despise any of thy creatures , but my self , that so being little in my own fight , I may be great in thine . Amen . An Evening Prayer . In the Name of the Father , and of the Son , and of the Holy Ghost . Our Father which art in Heaven , &c. O Lord God , who art the light and splendor of souls , in the brightness of thy countenance is eternal day , that knows no night ; in thy arms , and in thy protection is all quietness , tranquility and everlasting repose , while the darkness covers the face of the earth , receive my body and soul into thy custody ; let not the spirits of darkness come near my dwelling , neither suffer my fancy to be abused with the illusions of the night . Lord , I am thy servant , and the sheep of thy pasture , let not the Devil , who goeth up and down seeking whom he may devour , abuse my body , or make a prey of my soul , but defend me from all those calamities which I have deserved , and protect my soul , that it consent not to any work of darkness , lest mine enemy say , he hath prevailed over me , or do mischief to a soul redeemed with thy most precious blood . Amen . Pardon and forgive me all the sins and offences of my youth and age , the errours of mine understanding , the inordination of mine affections , the irregularity of all my actions , and particularly of whatsoever I have transgressed this day , in thought , word , or deed . Lord , let not thy wrath arise , for although I have deserved the extremest pressure of thine indignation , yet remember my infirmity , and how thou hast sent thy Son to reveal thy infinite mercy to us , and convey pardon and salvation to the penitent . I beseech thee also to accept the heartiest devotion , and humble acknowledgment of a thankful heart for all thy blessings and preservation of me this day ; for unless thy providence and grace had been my defence and guide , I had committed more and more grievous sins against thee , and had been swallowed up by thy just wrath , and severest judgments , mercy sweet Jesus . Amen . Grant unto thy servant true humility , great contrition , a tender conscience , and obedient heart , an understanding alwaies busied in honest and pious thoughts , a wiling , tractable heart , and ever prone to do good , affections even and moderate , a watchful custody over my senses , that by those windows sin may never enter in , nor death by sin ; make me to watch over my tongue , and keep the door of my lips , that no corrupt or unseemly communication proceed out of my mouth , that I may never slander , calumniate , or detract from the reputation of my neighbour , that I be not busie in the faults of others , but careful to correct my own , being gentle and merciful to others , severe towards my self , that I may speak much of thy praises , and what I can for the edification of my Brethren . Amen . Give me a soul watchful in the service of Religion , constant in holy purposes , ingenious and free from sordid ends , or servile flattery , a modest gravity in my deportment , affability , a fair , courteous demeanour towards all men , austerity in condemning my own sins , sweetness in fraternal correction , and reprehending others , mature judgment , a chast body , and a clean soul , patience in suffering , deliberation in my words and actions , good counsels in all my purposes ; make me just in performing promises , and in all my duties , sedulous in my calling , profitable to the Commonwealth , a true Son of the Church , and of a disposition meek and charitable towards all men . Amen . O Lord , let thy grace be so present with me , that though my body sleep , yet my soul may for ever be watchful , that I sleep not in sin , or pretermit any opportunity of doing thee service : Let the remembrance of thy goodness and glory be first and last with me , and so unite my heart unto thee with habitual charity , that all my actions and sayings may be directed to thy glory , and every motion and inclination , either of soul or body , may in some capacity or other receive a blessing from thee , and do thee service , that whether I sleep or wake , travel or rest , eat or drink , live or die , I may alwaies feel the light of thy countenance shining so upon me , that my labours may be easie , my rest blessed , my food sanctified , and my whole life spent with so much sanctity and peace , that scaping from the darkness of this world , I may at last come to the land of everlasting rest , in thy light to behold light and glory through Jesus Christ our Lord. Amen . Blessed be the holy and undivided Trinity now and ever more . Another Prayer for the Evening . VIsit , we beseech thee , O Lord , this habitation with thy mercy , and us thy servants with thy salvation , and repel far from us all the snares of the enemy . Let thy holy Angels dwell here to keep us in peace and safety , and thy blessing be upon us for ever , through Jesus Christ our Lord. Amen . O Lord Jesus Christ , the lively Image of thy Fathers mercy and glory , the Saviour of all them that put their trust in thee , we offer and present to thee all our strength , and powers of our souls and body , and whatsoever we are , or have , to be preserved , governed , and possest by thee ; preserve us from all vitious , vain and proud cogitations , unchast affections , from all those things which thou hatest ; grant us thy holy charity , that we may love thee above all the world , that we may with all sincerity of intention , and zealous affections , seek thee alone , and in thee alone take our rest , inseparably joyning our selves unto thee , who art worthy to be beloved and adored of all thy creatures with lowest prostration , and highest affection , now and for ever more . Amen . O Father of mercies , and God of all comfort , let thy blessing be upon us , and upon all the members of thy holy Church , all health and safety both of body and soul ; assist us against all our enemies , visible and invisible , now and for ever more ; send us a quiet night , and a holy death in the actual communion of the Catholick Church , and in thy charity , through Jesus Christ our Lord. Amen . Our Father which art in Heaven , &c. Now and in all dangers and afflictions of soul and body , in the hour of death , and in the day of Judgment , save and deliver us , O sweet Saviour and Redeemer Jesus . Amen . Short Prayers for several Occasions for the King. O Lord our heavenly Father , high and mighty , King of Kings , who in thy hands hast the heart of Kings , and canst turn them as the Rivers of water , send the light of thy countenance and abundance of blessings upon thy servant our Soveraign Lord King Charles , make him as holy , valiant , and prosperous as King David , wise and rich like Solomon , zealous for the honour of thy Law and Temple as Josiah , and give him all sorts of great assistances to enable him to serve thee , to glorifie thy holy Name , to protect thy Church , to promote true Religion , to overcome all his enemies , to make glad all his people , that he serving thee with all diligence , and utmost of his endeavours his people may serve him with honour and obedience , in thee , and for thee , according to thy blessed Word and Ordinance , through Jesus Christ our Lord. Amen . For the Queen . O God of Heaven , Father of all mercies , have mercy upon our most gracious Queen , unite her unto thee with the hands of faith and love , preserve her to her lives end in thy favour , and make her instrumental of glory to thy Name , of refreshment to the Church , of Joy to the all faithful people of this Kingdom , and crown her with an eternal weight of glory , through Jesus Christ our Lord. Amen . For our Children . O Father of Heaven , God of all the creatures , by whose providence mankind is increased , I bless thy Name for bestowing on me that blessing of the righteous man , the blessing of children ; Lord , bless them with health , with life , and good understanding , with fair opportunities and advantages of education , society , tutors and governours , and above all with the graces of thy holy Spirit , that they may live and be blessed under thy protection , grow in grace , and be in favour with God and man , and at last make up the number of thine elect Children , through Jesus Christ our Lord. Amen . A Prayer of a Wife for her Husband . O My God , who hast graciously been pleased to call me to the holy state of Matrimony , bless me in it with the grace of chastity , with loyalty , obedience , and complacency to my husband ; and bless him with long life , with healthful body , with an understanding soul , with abundance of thy graces , which may make him to be and continue thy servant , a true Son of the Church , and a supporter and guide to his Wife , a blessing and a comfort to his Children , through Jesus Christ our Lord. Amen . Of a Husband for his Wife . O Merciful God , who art a Father to us thy Children , espouse to thy holy Church a Saviour , and a Redeemer to all mankind ; have mercy upon thy Handmaid my Wife , endow her with all the ornaments of thy heavenly grace , make her to be holy and devout , as Hester , loving and amiable , as Rachel , fruitful , as Leah , that being filled with grace and benediction here , she may be partaker of thy glory hereafter , through Jesus Christ our Lord. Amen . For safety in Childbirth . O Blessed Jesu , Son of the Eternal God , who according to thy humility , wert born of a holy Maid , who conceived thee without sin , and brought thee forth without pain , have mercy upon me thy humble servant , and as by thy blessing I have conceived , so grant that by thy favourable assistance I may be safely delivered . Lord , grant me patience , and strength , and confidence in thee , and send thy holy Angel to be my Guardian in the hour of my travel . O shut not up my soul with sinners , nor my life with them that go down to the Pit ; I humbly also beg mercy for my Child , grant a comely body , and an understanding soul , life , and an opportunity of Baptism , and thy grace from the cradle to his grave , that it may increase the number of Saints in that holy fellowship of Saints and Angels , where thou raignest and livest , Eternal God , world without end . Amen . Before a Journey . O Lord , who didst lead thy servants Abraham , and Jacob , thy people Israel , thy servant Tobias , and wise men of the East , in their several Journies , by thy providence , by thy Ministry of Angels , by a Pillar of Fire , and by the guidance of a Star , vouchsafe to preserve us thy servants in the way that we are now to go , be , O Lord , a guide unto us in our preparation , a shadow in the day , and covering by night , a rest to our weariness , and a staff to our weakness , a portion in adversity , a protection from danger , that by thy assistance we may perform our Journey safely to thy honour , to our own comfort , and last bring us to the everlasting Rest of our heavenly Country , through him who is the way , the truth and the life , our blessed Lord and Saviour Jesus Christ. Amen . For Afflicted persons . O Lord God , merciful and gracious Father , whose compassion extends to all that are in misery and need , that takest delight in relieving the distresses of the afflicted , give refreshment to all the comfortless , provide for the poor , give ease to all them that are tormented with sharp pains , health to the diseased , liberty and redemption to the captives , chearfulness of spirit to all them that are in great desolation . Lord , let thy Spirit confirm all them that are strong , strengthen all them that are weak , and speak peace to the afflicted conscience , that the light of thy countenance being restored to them , they may rejoyce in thy salvation , and sing praises unto thy Name , who hast delivered their souls from death , their eyes from tears , and their feet from falling ; grant this for the honour of thy mercy , and the glory of thy Name , through Jesus Christ our Lord. Amen . A Prayer against Temptations . O God and Father of our Lord Jesus Christ , thy Name is great , thy Essence infinite , thy Goodness is Eternal , and thy Power hath no limit , thou art the God and Father of all , blessed for ever more , look down in mercy and compassion from thy dwelling , hear my prayers and supplications , and deliver me from all temptations of the world , the flesh , and the Devil ; take not thy grace from me ; let me never want thy help in my need , nor thy comfort in the day of my danger or calamity ; never try me beyond my strength , nor afflict me beyond my patience , nor smite me but with a fatherly Rod : I have no strength of my own , thou art my confidence , my Rock , and my strong salvation ; save me O God , from the miseries of this world , and never let me suffer the calamities of the next ; rescue me from the evils I have deserved , and preserve me from the punishment of this world , that living before thee with a clean heart , and undefiled body , and a sanctified spirit , I may at the day of Judgment be presented pure and spotless by the blood of the Lamb , that I may sing eternal Hallelujahs in heavenly places , to the honour of God our Saviour , who hath redeemed our souls from death , our eyes from tears , and our feet from falling ; grant this in the riches of thy mercy , through Jesus Christ our Lord. Amen . A General Confesson . ALmighty God , I a miserable sinner , do humbly confess that I am truly sorrowful for my many and great , my innumerable and intollerable crimes , of which my conscience does accuse me , by night and by day , and by which I have provoked thy severest wrath and indignation against me . I have broken all thy Righteous Laws and Commandments by word or deed , by vain thoughts , or sinful desires . I have sinned against thee in all my Relations and capacities , in all places , and at all times ; I can neither reckon their number , nor bear their burden , nor suffer thine anger , which I have deserved ; but thou , O Lord God , art merciful and gracious , have mercy upon me , pardon me for all the evil I have done ; judge me not for all the good I have omitted ; take not thy favour from me , but delight thou to sanctifie and save me , and work in me to will and to do of thy good pleasure , all my duty which thou O Lord requirest of me , that being sanctified by thy Spirit , delivered from my sins , I may serve thee in a religious and holy conversation through Jesus Christ our Lord. Amen . A Prayer used by His late Majesty in the time of his trouble and restraint . O Most glorious Lord God , Father , Son , and Holy Ghost , I here humbly adore thy most sacred Majesty , and I bless and magnifie thy Name , for that thou hast been pleased so often and strangely to deliver me from the striving of my people : Father , forgive them who have thus risen up against me , and do thou yet turn their hearts both unto thee , and unto me , and do thou afford me help , that I , being firmly established in the Throne thou hast placed me in , may defend thy Church committed to my care , and keep all this thine and my people in truth and peace , through Jesus Christ our Lord. Amen . A Prayer for pardon of Sin. ALmighty and most merciful Father , look down upon me thy unworthy servant , who here prostrate my self at the footstool of thy Throne of Grace , yea look upon me , O Father , through the mediation , and in the merits of Jesus Christ , in whom only thou art well pleased , for of my self I am not worthy to stand before thee , or to speak with my unclean lips unto thee , most holy and eternal God ; for as in sin I was conceived and born , so likewise I have broken all thy holy Laws and Commandments , by my sinful motions , unclean thoughts , evil words , and wicked works , omitting my duties I ought to do , and committing many vices which thou hast forbidden under pain of death , of thy heavy displeasure . As for my sins , O Lord , they are innumerable , wherefore I stand here liable to all the miseries of this life , and everlasting torment in that to come ; if thou shouldest deal with me according to my deserts , I confess Lord that it is thy mercy which endureth for ever , and thy compassion which never fails , which is the cause I have not been long ago consumed ; but with thee there is mercy and plenteous redemption ; in the multitude therefore of thy mercies , and by the merits of Jesus Christ , I intreat thy Divine Majesty that thou wilt not enter into judgment with thy servant , nor be extream to mark what is done amiss , but be thou merciful unto me , and wash away all my sins and transgressions with that precious blood that my Saviour shed for me ; and I beseech thee , O Lord , not only to wash away all my sins , but also to purge my heart by thy holy Spirit from the dross of my natural corruption , and as thou dost add daies to my life , so , good Lord , I beseech thee , to add repentance to my daies , that when I have past this mortal life , I may be partaker of thy heavenly Kingdom , through the merits of Jesus Christ our Lord. Amen . A Prayer and Confession in and for the time of Affliction . ALmighty and most merciful Father , it is only thy goodness that admits of my imperfect prayers , and the knowledge that thy mercies are infinite , which can give me any hope of thy acceptance , or granting them ; for it is my bounden and necessary duty to confess my sins freely unto thee , and of all men living I have need of , and most reason so to do ; no man living hath been so much obliged by thee , for that degree of knowledge which thou hast given me , adding likewise the guilt of my transgression ; for it is through failing and imperfection that I have so many waies provoked thy gracious Majesty to wrath and indignation against me , but with shame and grief I confess that I have done amiss , and dealt wickedly , that therein I followed the perswasion of worldly wisdom , forsaking the dictates of a right informed conscience ; wherefore , O Lord , I have no excuse to make , no hope left , but in the multitude of thy mercies ; for I know my repentance is weak , and my prayers are faulty , grant therefore , O most merciful Father , so to strengthen my repentance , and amend my prayers , that thou mayest clear the way for thine own mercies , to which , O let thy Justice at last give place , putting a speedy end to my deserved afflictions : In the mean time give me patience to endure , constancy against temptations , and a discerning spirit to chuse what is best for thy glory , and my comfort , and the good of others ; grant this , O most merciful Father , for thy Son Jesus Christ his sake , our only Saviour . Amen . A Prayer in time of Captivity . O Powerful and Eternal God , to whom nothing is so great that it may resist , or so small that it is contemned , look upon my miseries with the eye of mercy , and let thy infinite power vouchsafe to limit out some proportion of deliverance unto me , as to thee shall seem most convenient ; let not injury O Lord , triumph over me , and let my falls by thy hand be corrected ; and make not my unjust enemies the Ministers of thy Justice ; but yet my God , if in thy wisdom this be the aptest castisement for my inexcusable transgressions ; if this ungrateful bondage be fittest for my over high desires ; if the pride of my not enough humble heart be to be thus broken , O Lord , I yield to thy Will , chearfully embracing what sorrow thou wilt have me suffer ; only thus much let me crave of thee : Let my craving , O Lord , be acceptable unto thee , since it even proceeds from thee , that by goodness , which is thy self , thou will suffer some beam of thy Majesty so to shine in my heart , that I , who acknowledge it my noblest title to be thy creature , may still in my greatest affliction depend confidently on thee ; let calamity be the exercise , but not the overthrow of my vertue : O let not their prevailing power be to my destruction ; and if it be thy will that they more and more vex me with punishment , yet , O Lord , never let their wickedness have such a hand , but that I may still carry a pure mind , and a stedfast resolution ever to serve thee without fear or presumption , yet with that humble confidence which may best please thee ; so that at the last I may come to thy eternal Kingdom , through the merits of thy Son our Lord and Saviour Jesus Christ. Amen . A Prayer to be said for the Sick by them that visit him . O Merciful Father , who art the Lord and giver of life , to whom belongeth the issues of death , we thy children here assembled , do acknowledge that in respect of our manifold sins , we are not worthy to ask any blessing for our selves at thy hands , much less to become suiters to thy Divine Majesty in the behalf of others , yet because thou hast promised , that the prayers of the righteous shall avail much with thee , in the obedience therefore of thy commandment , and in confidence of thy gracious promise , we are bold to become humble suiters to thy Divine Majesty in the behalf of this our dear Brother or Sister , whom thou hast visited with the chastisement of thy own fatherly hand , we could gladly wish the restauration of his health , and a longer continuance of his life , and Christian-fellowship amongst us ; but for as much as it appeareth , as far as we can discern that thou hast appointed by this visitation to call for him out of this mortal life , we submit our wills to thy blessed will , and humbly entreat thee , for Jesus Christ his sake , and the merits of his bitter death and passion which he hath suffered for him , that thou wouldest pardon and forgive unto him all his sins , as well that wherein he was conceived and born , as also the offences and transgressions which ever since to this day and hour he hath committed , in thought , word and deed , against thy Divine Majesty ; cast them behind thy back ; remove them as far from thy presence as the East is from the West ; blot them out of the book of thy remembrance ; lay them not to his charge ; wash them away with the blood of Christ , that they may never be more seen ; and deliver him from all the Judgments which are due unto him for all his sins , that they may never trouble his conscience , nor rise in judgment against his soul ; and impute unto him the Righteousness of Jesus Christ , whereby he may appear righteous in thy sight ; and in his extremity at this time we beseech thee look down from Heaven upon him with those eyes of grace and compassion , wherewith thou art wont to look upon thy children in their affliction and misery ; pity thy wounded servant , like the good Samaritan ; for here is a sick soul that needeth the help of such a heavenly Physician , O Lord , increase his faith , that he may believe that Christ died for him , and that his blood cleanseth all his sins ; and either asswage his pain , or else increase his patience , to endure thy blessed will and pleasure in all things : And good Lord , lay no more upon him than thou wilt enable him to bear : heave him up unto thy self with those sighs and groans that cannot be expressed ; make him now to see what is the hope of his calling , and what is the exceeding greatness of thy mercy and power towards them that believe in thee ; and in his weakness , O Lord , shew thou thy strength ; defend him against the suggestions and temptations of the Devil , who as in all his life-time , will now in his weakness seek to assail him , and to devour him ; oh save his soul , and reprove Satan , and command thy holy Angels to be about him , and aid him ; and chase away all evil and malignant spirits far from him ; make him more and more to loath the world , and desire to be loosed , and to be with Christ ; and when that good hour and time shall come , wherein thou hast determined to call for him out of this present life ; give him grace peacefully and joyfully to yield up his soul into thy merciful hands , and do thou receive him unto thy mercy , and let thy blessed Angels carry him into thy Kingdom ; make his last hour his best hour , his last words his best words , his last thoughts his best thoughts , and when the sight of his eyes is gone , and his tongue shall fail to do his office , grant O Lord , that his soul with Stephen may behold Jesus Christ in Heaven ready to receive him ; and that thy Spirit within him may make requests for him with sighs that cannot be expressed . Teach us in him to read and see our own ends and mortality , and therefore to be careful to prepare our selves for our last end , and put our selves in readiness against the time that thou shalt call for us in the like manner . Thus , O Lord , we recommend this our dear Brother ( or Sister ) thy sick servant , unto thy eternal grace and mercy in that prayer which Christ our Saviour hath taught us , saying , Our Father which art in Heaven , &c. The grace of our Lord Jesus Christ , thy love , O heavenly Father , thy comfort and consolation , O holy Spirit , be with us all , and especially with this thy sick servant , to the end , and in the end . Amen . LEt them read often unto the sick some special Chapters of the holy Scriptures ; as the 14th and 19th chapters of Job , the 34th chapter of Deuteronomy , the two last chapters of Ioshua , the 17th chapter of the first of Kings , the 2d , 4th , and 12th chapter of the 2d of Kings , the 38th , 40th , and 65th chapters of Isaiah , the history of the passion of Christ , the 8th chapter to the Romans , the 15th chapter of the first Epistle to the Corinthians , the 4th of the first to the Thessalonians , the first of the second Epistle to the Corinthians , the first and the last of St. James , the 11th and the 12th to the Hebrews , the first Epistle of Peter , the three first , and the three last chapters of the Revelations , or some of these , exhorting the sick to wait upon God by faith and patience , till he send for him ; and praying the Lord to send them a joyful meeting in the Kingdom of Heaven , and a blessed resurrection at the last day , that then they may depart at their pleasure , in the peace of God. A Prayer in time of imminent Danger . O Most merciful Father , though my sins are many and grievous , that I may rather expect the effects of thine anger , than so great a deliverance as to deliver me from my present great danger , yet , O Lord , since thy mercies are over all thy works , and thou never failest to relieve all those who with humble and unfeigned repentance come to thee for succour , it were to multiply , not to diminish my transgressions , to dispair of thy heavenly favours ; wherefore I humbly desire thy Divine Majesty , that thou wilt not only forgive all my sins , but also free me out of the hand of mine enemies , and protect me from the malice of my cruel adversary ; but if thy wrath , and my hainous sins and offences will not otherwise be satisfied , than by suffering me to fall under my present afflictions , thy will be done ; yet with humble importunity I do , and shall never leave to implore the assistance of thy heavenly Spirit , that my cause , as I am thy distressed servant , may not suffer through my weakness , or want of courage . O Lord , so strengthen and enlighten all the faculties of my mind , that with clearness I may shew forth , and manfully endure this bloody tryal , that so my sufferings may not only glorifie thee , but likewise be a furtherance to my salvation hereafter ; grant this , O heavenly Father , for his sake who suffered for me , even Jesus Christ the Righteous . Amen . A Prayer of Thanksgiving for any great Deliverance . O God , my God and Father , thou hast strangely preserved and rescued me from all evil , and for the glory of thine own Name , thou hast diverted the Arrow that was directed against me ; what am I , O Lord , and what can I do , or what have I done , that thou shouldest do this for me ? I am , O God , a miserable sinner , and I can do nothing without thy mighty grace , and I have done nothing by my self , but what I am ashamed of ; and I have received great mercies , and miracles of providence : I see , O God , that thy goodness is the cause and measure of all my hopes , and all thy good , and upon the confidence and greatness of that goodness , I humbly beg of thy sacred Majesty , to keep and defend me from all evil , by thy wise providence , to lead me into all good , by the conduct of thy Divine Spirit ; and where I have done amiss , give me pardon ; and where I have mistaken , give me pity ; and where I have been injured , give me thy favour , and a gracious exchange , that I may serve thee here with diligence , and hereafter may rejoyce with thee , and love thee , as I desire to love thee , and as thou deservest to be loved , even with all the powers and degrees of passion of essence , to eternal Ages , in the inheritance of Jesus Christ , whom I love , for whom I will not refuse to die , to whom with thee , O gracious Father , and the holy Spirit , be all glory and honour , love and obedience , for ever and for ever . Amen . A Prayer wherewith to conclude all our Devotions . ALmighty God , who hast promised to hear the Petitions of all them that ask in thy Sons Name , I beseech thee mercifully to encline thine ears unto me , who have now made my prayers and supplications unto thee , and grant that those things which I have faithfully asked in thy Sons Name , according to thy Will , may be effectually obtained to the relief of my necessity , and to the setting forth of thy glory , through Jesus Christ our Lord. Amen . The Blessing . THe Peace of God which passeth all understanding , the blessing of God Almighty , the Father , Son , and the Holy Ghost , the Vertue of Christs blessed Cross and Passion , be with me , and all mine , now and at the last hour . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A23765-e470 Here thou mayest confess thy particular sins . 
A41125	----	The sacrifice of the faithfull, or, A treatise shewing the nature, property, and efficacy of zealous prayer together with some motives to prayer, and helps against discouragements in prayer : to which is added seven profitable sermons / by William Fenner ... Fenner, William, 1600-1640. This text is an enriched version of the TCP digital transcription A41125 of text R478 in the English Short Title Catalog (Wing F698). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 114 KB of XML-encoded text transcribed from 44 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A41125 Wing F698 ESTC R478 12495860 ocm 12495860 62504 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41125) Transcribed from: (Early English Books Online ; image set 62504) Images scanned from microfilm: (Early English books, 1641-1700 ; 665:11) The sacrifice of the faithfull, or, A treatise shewing the nature, property, and efficacy of zealous prayer together with some motives to prayer, and helps against discouragements in prayer : to which is added seven profitable sermons / by William Fenner ... Fenner, William, 1600-1640. [19], 214, 85 p. Printed for John Stafford ..., London : 1648. Imperfect: The seven sermons lacking in filmed copy. Reproduction of original in Cambridge University Library. eng Prayer. Sermons, English -- 17th century. A41125 R478 (Wing F698). civilwar no The sacrifice of the faithfull. Or, A treatise shewing the nature, property, and efficacy of zealous prayer; together with some motives to p Fenner, William 1648 20991 11 0 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2005-08 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-10 Andrew Kuster Sampled and proofread 2005-10 Andrew Kuster Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion To the Christian Reader . HAving been informed upon very good grounds , that the former Sermons of Mr William Fenner , have found good acceptance , both in regard of the worthinesse of the Author , and also in regard of the usefulnesse of the Sermons ; I could not but give my approbation to these ensuing Sermons of the same Authour , and desire that they may find the like acceptance with all Godly wise Christians , and that they may become profitable to the Church of God . Imprimatur , EDM ▪ CALAMY . THE SACRIFICE OF THE FAITHFULL . OR , A TREATISE shewing the nature , property , and efficacy of Zealous Prayer ; together with some Motives to Prayer , and Helps against discouragements in Prayer . To which is added seven profitable Sermons . 1. The misery of the Creature by the sinne of man , on Rom. 8. 22. 2. The Christians imitation of Christ , on 1 Ioh. 2. 6 3. The enmity of the wicked to the light of the Gospel , on John 3. 20 4. Gods impartiality , on Esay 42. 24. 5. The great Dignity of the Saints , on Heb. 11. 28. 6. The time of Gods grace is limited , on Gen. 6. 3. 7. A Sermon for spirituall Mortification , on Col. 3. 5. By William Fenner , Minister of the Gospel ▪ Fellow of Pembrok Hall in Cambridge , and Lecturer of Rochford in Essex . LONDON , Printed for John Stafford , and are to be sold at his House over against Brides Church in Fleet-Street , 1648. The CONTENTS of the first Treatise on Lament. 3. 5. 7. THE opening of the words in which are three properties of effectuall Prayer . pag. 1. 1. The unsatiablenesse of it till it be heard . 2. The sensiblenesse of it whether it be heard or no . 3. The supply it hath against danger , and discouragement . p. 2. 1. Doct : An effectuall prayer is an unsatiable prayer . p. 3. Quest . Must a man alwayes pray ? Ans. A man must give over the act of prayer for other duties , but he must never give over the suit of Prayer . p. 5. Rules to know whether our Prayers be unsatiable or no . 1. It is an earnest begging Prayer . p. 6. 2. It is constant Prayer . p. 8. A godly mans Prayer is not out of his heart , till the grace he prayed for be in . p. 9. 3. It is a Prayer that is ever a beginning . ib. 4. It is a proceeding Prayer , it windes up the heart higher , and higher . ibid. 5. It is a Prayer that purifieth the heart . p. 10. It is more and more fervent . p. 11. And more and more frequent . p. 12. It will take time from lawfull recreations , and from the lawfull duties of our calling . p. 13. And it will adde humiliation and fasting to Prayer . p. 14. Use . To condemne those who pray for grace , and yet sit downe before grace is obtained . p. 15. Such Prayers are . 1. Endlesse . p. 16. 2. Fruitlesse . p. 17. 2. Doct : A godly soule is sensible of Gods hearing or not hearing his Prayer . p. 19. Quest : How can the soule know whether it speed in Prayer or no ? Answ. 1. When God gives a soule further and further ability to pray , it is a signe that God heares it . p. 20. But if the soule have no heart to continue its suit , it is a signe that God never meanes to heare that mans Prayer . p. 21. 2. The preparednesse of the heart to Prayer , is a signe that God means to heare . p. 21. 3. Gods gracious looke is a signe that he will heare ; for sometimes God answers his people by a cast of his countenance . p. 22. 4. The conscience of a man will answer him , whether God heares his Prayer or no . p. 26. But a mans conscience may be misinformed . p. 27. A wicked man may have a truce , though no true peace in his conscience . p. 28. 5. The getting of the grace that a man prayes for , is a signe that God heares his Prayer . p. 29. But God may give many temporall blessings , and common graces , yet not in love , but in wrath . ibid. 6. If a man have Faith giuen him to beleive , it is a signe that God heares him . p. 30. Good works are good signes of Faith , but they are but rotten grounds of Faith . p. 31. Object : Every Promise runs with a condition . ibid. Ans. 1. The Promise is the ground of Faith , and the way to get the Condition . p. 32. 2. Faith is the enabling cause to keep the Condition . p. 33. Two things doe much hurt in Prayer . 1. Groundlesse incouragement . 2. Needlesse discouragement . p. 36. 3. Doct. God would not have any Christian soule to be discouraged in Prayer . p. 39. A definition of discouragement . ibid. 4. Reasons . 1. Because discouragement hinders the soule in prayer . p. 42. 2. Discouragement takes away the strength of the soule in Prayer . p. 43. 3. If we have fearfull apprehensions of our sins , so as to thinke they will never be forgiven , we can never pray aright . p. 45. 4. If we have any secret despaire , we can never pray to purpose . p. 46. There is a double desperation . 1. Of infirmity , which draws the soul from God . 2. Of extremity , which puts life into a mans Prayers and endeavours p. 47. A man never prayes well till he feeles himselfe undone . p. 49. We should take heed of discouragements ; for 1. Discouragements breed melancholinesse in the soule . p. 53. 2. They breed hard thoughts of God . p. 54. 3. They will cause a man to thinke that God hates him . p. 56. 4. They will bring a man to despaire . p. 57. Ministers should not preach the pure Law without the Gospel . p. 58. Secret discouragements in the heart 1. They take away the Spirit in the use of the meanes . p. 62. 2. They drive us from the use of means . p. 63. 3 They make a man continually to pore on his sins , so as he shall never be able to get out of them . p. 64. 4. They breed nothing but sorrow . p. 66. 5. They leave the soule in a maze , that it knows not whether to turne it selfe . p. 67. 6. They whisper into a man a sentence of Death , and an impossibility of escaping . p. 68. The conclusion of the whole . p. 69. The Contents of that Sermon ROM. 8. 22. EVery creature hath a three-fold goodnesse in it 1. A goodnesse of end . p. 70. 2. A goodnesse of nature . p. 71. 3. A goodnesse of use . ibid. There be foure evils under which every Creature groaneth . p. 73. 1. The continuall labour that the creature is put unto . ibid. 2. The creature sometimes partakes of the plagues of the ungodly . ib. 3. The Creature hath an instinctive fellow-feeleing of mans wretchednesse . p. 74. 4. Because they are rent and torne from their proper Masters . ibid. Doct. Every Creature groaneth under the slavery of sinne . p. 75. Not only under the slavery of sinfull men , but so far as they minister to the flesh of the Saints , they groane under them . ibid. Object . Did ever any man heare any unreasonable creature groane under sin ? Answ. It is spoken Hyperbolically , to declare the great misery the creatures are into serve sinfull man . p. 76. 2. Analogically in regard of a naturall instinct of blind reason , that is in all the creatures . ibid. 3. It is spoken by way of supposition , if they had reason they would groane . p. 77. 4. Intelligently , because a man cannot wreng the creature , but he wrongs God in the creature . p. 78. 5. Specifically , because the Godly come before God in the behalfe of all the creatures , and mourne for the abuse of the creatures . p. 79. Foure Reasons why the creatures groane . 1. Because they are distracted in their service . p. 80. 2. Because of the unprofitablenesse of their service . p. 82. 3. Because of the uncessantnesse of their service . p. 83. 4. Because of that misery and woe the creatures lye under . p. 84. Every creature hath , 1. A specificall end . p. 85. 2. An ultimate end . ibid. A wicked man hath no true right unto the creature . p. 86. But he hath 1. A civill right . ibid. 2. A providentiall right . ibid. 3. A vindicative right . p. 87. 4. A Creatures right , as he is a creature . ib. But he hath no filiall right , no son-like right in Christ . p. 89. Use . To shew that wicked men have little cause to be merry at any time , because there is nothing neare them , but groaneth under them . p. 90. All creatures groane to God for vengeance to be powred upon the wicked . p. 92. And these groanes are 1. Upbraiding groanes . p. 95. 2. Witnessing groanes . p. 96. 3. Accusing groanes . p. 100. 4. Iudging and condemning groanes . ibid. Use . For exhortation . 1. To take heed how we doe abuse the Creatures of God . p. 101. 2. Take heed of sinning against God by the Creatures . ibid. 3 Take heed of setting thy heart upon the Creature . p. 102. 4. Use all the Creatures in humility and thankfulnesse . p. 102. 5. Use the Creatures as so many Ladders to help thee to climb up towards Heaven . p. 103. The Contents of that Sermon 1 JOHN . 2. 6. THE opening of the words in foure particulars . p. 108. Doct. A true Christian walks as Christ walked . p. 109. A man must first be in Christ , before he can walk as Christ walked . p. 110. Object . Can any man walk as Christ walked ? p. 111. Answ. None can walk as Christ walked in regard of equality ; but in regard of similitude they may . p. 111. The life of Christ should be the Example of our life . p. 112. Christ came into the World to redeeme us for our justification , and to be an example of life unto us for our sanctification . p. 114. This Question answered . viz. What it is to walke as Christ walked . p. 116. Foure Reasons of the point . 1. Because as Christ came into the World to justifie the ungodly , so he came to conforme them to his image . p. 117. 2. Because in vaine we are called Christians , if we be not imitators of Christ , and live as he lived . p. 119. 3. Because all that are in Christ , are Members of his body , therefore they must have the same life , and be quickned by the same Spirit . p. 121. 4. Because of that neere relation that is betwixt Christ and every one of his Members . p. 123. 1. Use . To shew that all men that live not the life of Christ , doe blaspheme the name of Christ . p. 127. Of all sinnes under Heaven , God cannot endure the sins of them that take the name of Christ upon them . p. 198. Doct : Every Minister is bound to preach home to men in particulars . p. 132. 3. Reas. 1. Particulars are most operative . p. 133. 2. Particulars are most distinct , and most powerfull . p. 135. 3. Particulars are most sensible . p. 137. Doct : Every Minister is bound to preach so , as to make a difference betwixt the pretious and the vile . p. 138. Reas. 1. Because , otherwise a Minister prophanes the holy things of God . p. 139. 2. Otherwise he cannot be the Minister of Christ . p. 141. 3. Otherwise he is like to doe no good by his Ministery . ibid. The Contents of that Sermon on JOHN 3. 20. THE Context opened in foure particulars . 1. What mans naturall estate , and condition is without Christ . p. 145. 2. Gods gracious provision for mans salvation . p. 146. 3. The condition required , viz. Faith . ibid. 4. The reprobation of the World if they doe not believe . ibid. But Christ is neither the efficient , nor deficient cause thereof . ibid. But the cause of their damnation is from themselves proved 1 By their owne conscience . p. 147. 2 By experience . p. 148. 3. By Reason . p. 149. In the words are two parts . 1. The wickeds rejection of the word of grace . ibid. 2. The cause of that rejection . ib. viz. 1. First , from the qualification of their persons . 2. From the disposition of their nature . ib. Doct : A wicked man hates the word of Gods grace , yea grace it selfe . p. 150. This hatred is 1. An actuall hatred . ibid. 2. It is a passion of the heart . p. 151. 3. It causeth the heart to rise up against an union with the word . p. 153. This union of the word is set in opposition 1. To generall preaching . p. 154. 2. To mercifull preaching . p. 155. 3. To now and then preaching . p. 156. to p. 160. If the World doe not hate a righteous man , it is either 1. Because he is a great man . p. 160. 2. Because he is a man of admirable wit , end knowledge . ibid. 3. Or because God gives him favour in the eyes of the World . ib. 4. This hatred causeth the heart to rise against that which is repugnant to its lusts . p. 162. A wicked man may love 3 kinds of preaching . 1. Eloquent preaching , that savours more of humanity then of Divinity . ib. 2. Impertinent preaching . p. 163. 3. Now and then some preaching , to satisfie the cravings of his Conscience . p. 164. Reas : 1. A wicked man hates the word ▪ because he hates all truth , even the very being of the word . p. 165. 2. Because he hates the very nature of the word . p. 167. 3. Because he cannot endure the knowledge of the word . p. 169. All naturall men hate the word . 1. Because no entreaties , no beseeches can possibly reconcile them . p. 171. 2. Because neither mony , nor price can make them friends . p. 175. 3. Because all the love in the World cannot unite them together . p. 176. 4. Because neither the love of God , nor the bloud of Christ will soder them together . p. 177. Every naturall man had rather be damned then leave his sinnes , rather goe to Hell then be a new creature . p. 178. The contents of that Sermon on ESAY . 42. 24. THE words contain five things . 1. The Author of the destruction . p. 185. 2. The causes of it . ibid. 3. The judgement it selfe : p. 186. 4. The people on whom it was inflicted . ibid. 5. The effects of it . p. 187. 1. Doct. God is the Author of all judgement that befalls a Nation . ibid. 1. Use For comfort to Gods children , seeing God is the Orderer of all events . p. 119. 2. Use For terrour to the wicked that God whom they hate shall be their judge . p. 190. 3. Use . To learne in all calamities to looke up unto God . p. 191. 2. Doct. Sinne and disobedience against the Law of God , is that which brings downe punishments , and judgements , upon a Nation , Church , or People . ibid. Use . 1. To discover the weaknesse of our Land , in what a poore condition it is by reason of sinne . p. 193. 2. To shew who be the greatest Traytors to a Kingdome . p. 194. 3. To teach all of us to set hand and heart , Prayers and tears a worke against sinne . p. 195. Especially it concernes those that are in places of Authority . p. 197. 3. Doct. The Lord often times brings fearfull , and unavoydable judgements , and punishments , upon his owne professing people . p. 200. Foure signes of Judgement a comming . 1. When the Ministers of God with one voyce , foretell judgements to come . p. 202. 2. When sinnes of all sorts doe abound . ib. 3. When the Divell and wicked men cast in bones of dissention . p. 203. 4. When all mens hearts begin to faile . p. 204 Three Directions , what is to be done in such times . 1. Let us shake off the love of all things here below . p. 206. 2. Let us lay our heads upon the block , and be willing that God should doe what he will with us . p. 208. 3. Let us pray and cry mightily to God , before we dye , even all the time we have to live , for mercy , peace , and truth . ibid. The Church of England like the ship of Jonah . p. 209. The Authors Admonition to the People . ib. & p. 210. &c. More then ordinary Faith requisite for these times of danger . p. 211. 212. &c. A DISCOURSE OF the nature of prevalent Prayer , together with some helps against discouragements in Prayer . LAMENT. 3. VER. 57. Thou drewest neare in the day that I called upon thee , thou saidst feare not . THis Book of the Lamentations doth plainely shew what miseries and distresses sinne is the cause of . Now this people of the Jewes , because of their Idolatries , their contempt of Gods Ordinances , their slighting and misusing the Prophets , &c. Their Cities were taken , the Temple burned , their liberties confiscated , themselves banished out of their countrey , and deprived of the ordinances of their God , and the signes of his presence , before they were rebellious : but now they sought God a long time ; they prayed , but God would not heare , In so much that many poore soules amongst them were discouraged , and almost ready to despaire ; That had not the Lord put in some incklings of hope , they had utterly fainted . Now whilst these poore soules were praying and crying , and groaning , and now ready to give over for discouragement that God will not hear them , presently the Lord flings in comfort , and beckens to their hearts not to be discouraged , but to pray on and feare not . Thou drewest near in the day that I called upon thee , thou saidst feare not ; the words containe in them three properties of effectuall prayer . First , the unsatiablenesse of it till it bee heard . Secondly , the sensiblenesse of it whether it be heard or noe . Thirdly , the supplies it hath from dangers and discouragements that it is in . First the unsatiablenesse of it ; All the praiers of this people though they had beene of many yeares , yet they counted them as the prayers of one day ; in the day that I called upon thee : They account all their thousands of supplications and prayers as one suite ; never had they done their prayers till God did heare them . Secondly the sensiblenesse of it , whereby it is able to know whether God doe heare it or no : Thou drewest neere in the day that I called upon thee . Thirdly , the supplyes it hath against dangers and discouragements ; God slings in comfort into their hearts , giving them incklings of hope to support them agaynst their discouragements , thou saidst feare not : from the first of these , observe That an effectuall prayer is an unsatiable prayer , A man that prayes effectually , sets down this in himself as his first conclusion never to cease , nor to give over praying till he speed : This is the first and prime thing that a godly heart lookes at , as David in his prayers : He begins in this manner , Heare my crie O God , attend unto my prayer . Psal. 61. 1. So , Give eare unto my prayer O God , and hide not thy selfe from my supplications , Psal. 55. 1. Hear my voyce O God in my prayer , Psal. 64. 1. As if he should say , Lord , now I come to call upon thee : now that I come to thee , to begge these and these graces that my soule wants , I beseech thee to heare me : for I am resolved never to give over my suit , never to give thee rest , but for to continue my prayers and supplications , till thou give a gratious answer to my soul and heare me . This is the first and prime thing that the soule looks after , it being the very end of prayer to be heard ; it is not with prayer as with Oratory ; the end of oratory is not to perswade , but to speake perswasively ; for a man may use all the perswasions that may be , and use all the perswasive arguments that the wit of man can invent , and speake as cuttingly , as perswasively as may be , and yet the heart may be so intractable as not to be perswaded ; it is not so with prayer . The end of prayer is to prevaile with God . Beloved , there is difference between the end and office of prayer ; the office of prayer is to pray , the end of prayer is to prevaile . There is many a man that doth the office of prayer , and yet never gets the end of prayer . A man hath never gotten the end of his prayers , till he hath gotten that he prayed for . It is not with prayer as with a Physician , that may give the best physick under heaven , and yet the Patient may die under his hands ; and therefore one gives counsell that a Physician never meddle with a desperate man . But if the soule be an effectuall suitor with God , it can never faile of its suite , because it is an unsatiable Suitor , that never leaves his prayer till it terminates the end of it . I cried unto the Lord with my voice , and he heard me out of his holy hill . Selah . Jerom translates it for ever . Psal. 3. 4. never doth a child of God pray , but he prayeth so as that his praier and Gods eare may be joyned together ; I cried unto the Lord , and the Lord heard me : This also sheweth how the Prophet cried and praied , namely so as his crying and Gods hearing were coupled together . But some may object , How can a man be unsatiable in his praiers til he speed ? must a man be alwaies a praying ? God calls men to other duties of his worshippe , and of his owne particular calling ; after morning I must have done till noone , after noone I must have done till night : whether God heare me or no , must I be alwaies a praying till I speed ? then I should doe nothing else but pray ; how then are we to continue our praiers till God heare us , and give the grace that we pray for ? to this I answer . A man must give over the words and times of prayer for other duties , but a man must not give over the suite of prayer . A poore begger comes to a housekeepers gate and begs , but none heares him ; now he being a poore man , hath something else to doe , and therefore he sits downe or stands and knits or patches , and then he begs or knocks , and then to his work again ; though he do not alwaies continue knocking or begging , yet he alwaies continues his suite : O that my suite might be granted me , or that I might have an almes here ; so when the soul is begging of any grace , though it doth not alwaies continue the words of praier , yet it alwaies continues the suite of praier . David he would dwell in the house of the Lord for ever . Psal. 23. 6. A wicked man it may be will turne into Gods house and say a prayer , &c. but the Prophet would ( and so all godly men must ) dwell there for ever ; his soule lyeth alwaies at the throne of grace begging for grace . A wicked man he prayeth as the cock croweth ; the cocke crowes and ceaseth , and crowes again and ceaseth again ; and thinkes not of crowing til he crowes again : so a wicked man praies and ceaseth , prayes and ceaseth againe ; his minde is never busied to thinke whether his prayers speede or no ; he thinkes it is good Religion for him to pray , and therefore he takes that for granted that his praiers speede , though in very deed God never heares his praiers , nor no more respects it , then he respects the lowing of Oxen , or the gruntling of hoggs : he is found in his prayers as the wilde Asse in her months : Jer. 2. The wilde Asse in regard of her swiftnesse cannot be taken but in her months , she hath a sleepy month , and all that while she is so sleepy and dumpish that any man may take her ; in her months you shall finde her ; so a wicked man hath his prayer monthes , his praier fits : it may be in the morning , or in the evening , or day of his affliction and misery you shall have him at his prayers , at his prayer fits then you shall finde him at it , but otherwise his mind is about other matters . But the childe of God what ever he ailes , he goes with his petition presently to the throne of grace , and there he never removes till he hath it granted him , as here we see the prayers of the Church consisting of many yeares , yet are counted but one suite ; try therefore and examin whether thy praiers be unsatiable praiers yea or no ; and for helpe herein take these markes ; first if thy prayers be unsatiable praiers , then it is a begging praier ; thou praiest as if thou hadst never praied before , as if thou hadst never begun to pray , and thou never thinkest that thou hast done any thing till thou hast done the deede . As a hungrie man eates as if he had never eate before , so the unsatiable soule praies as if he had never prayed before , till he hath obtained that he hath praied for ; but a wicked man he praies not thus . Iob speaking of carnal professors , Iob 27. 10. Will he call upon God at all times ? seest thou a wicked man go to a good duty , go to praier , do you think that he wil hold out alwaies ? he will never do it ; for a wicked man he reasons with himself , I have called upon God thus & thus long , I hope I need not pray any more for this thing , & so he gives over . But a godly man he will be alwaies calling upon God . Beloved , there is a beginning to an action , and a beginning of an action ; thou never beginnest to lift up a weight till thou stirrest it from ground ; indeede thou mayst begin towards the action by pulling at it , by reaching at it ; but thou never beginnest the lifting up of the weight til thou stir it from its place : thou mayst give a pull at prayer , and tugge at a grace , but thou hast not so much as begun that duty , till thou seest God begin to hear thee , till thou seest the grace a coming ; therefore the Prophet David when he prayed and had not that he prayed for , his prayers returned into his owne bosome , Psal. 35. 13. there to lie to be a continuall suiTe unto God . A wicked man praies , and he leaves his praier behind him in his pew , or in his hal , or chamber ; but a godly man praies and his prayer is in his heart , his praier is not out til the grace be in . Secondly an unsatiable prayer , it is evermore a proceeding prayer ; you would think that these are two contraries and one opposite to the other , but they are not , only they are two severall things : as it is ever a beginning praier , because in his own thoughts he reckons or thinkes that he hath nothing till he speedes ; so the soule that is unsatiable in praier , he proceedes , he gets neere to God , he gaines somthing , he windes up his heart higher , or somthing or other he gets : As a child that seeth the mother have an apple in her hand , and it would faine have it , it will come and pull at the mothers hand for it : now she lets go one finger and yet she holds it , and then he pulls againe , and then she lets goe another finger and yet she keepes it , and then the child pulls againe , and will never leave pulling and crying till it hath got it from his mother : So a child of God seeing all graces to be in God , he drawes neere to the throne of grace begging for it , & by his earnest & faithful praiers , he opens the hands of God to him : God dealing as parents to their children , holds them off for a while , not that he is unwilling to give , but to make them more earnest with God : to draw them the neerer to himselfe ; a wicked man praies and his praiers tumble downe upon him againe ; and his heart is as dead as ever it was before , as sensuall as ever , as carnall and earthly as ever , as hard , as impenitent and secure as ever . A godly man when he praies , though he have not gotten the thing totall that he desired , yet he is neerer God then he was before ; his heart growes every day better then other by his praiers ; he obtaines still something , as the Prophet Hoseah speakes of knowledge Hos. 6. 3. Then shall we know , if we follow on to know the Lord ▪ so I may say of praier , & of al other good duties , then we pray if we proceed on wards in praier . A man may know and know , and yet never know the Lord , till he goe on in knowledge ; so a man may pray and pray , yet if he goe not on-wards in his praiers , his praiers are nothing . A godly man praies as a builder builds ; now a builder he first layeth a foundation , and because he cannot finish in one day , he comes the second day , and findes the frame standing that he made the first day , and then he adds a second dayes worke , and then he comes a third day and findes his two former dayes worke standing ; then he proceeds to a third dayes worke , and makes walls to it , and so he goes on till his building be finished . So prayer it is the building of the soule till it reach up to heaven ; therefore a godly heart praies and reacheth higher & higher in praier , till at last his prayers reach up to God . It is a signe of a wicked man to pray and to let his prayers fall downe againe upon him . And here I appeale to the consciences of wicked men , if it be not so with them ; they pray and pray , but their hearts are as dead and deceitfull , as proud and vaine , as ignorant , blockish and rebellious , as if they had never praied . Thirdly , it is more and more a fervent praier ; if a little praier will not serve the turne , if he speeds not to day , then he will pray more earnestly to morrow ; and if that will not serve the turne , he will adde more . As a man in winding up of a bucket , if two or three windings will not fetch it up , he will winde it up higher and higher , till it comes up ; for if he should onely winde up once or twise and no more , but hold it just at the same pin , the bucket would never come up ; So if a man praies and praies , and windes not up his heart higher , but holds it just at the same pegge it was , praies in the same fashion he did , grace will never come up . Marke then how thou prayest , examine thy heart ; dost thou pray to day as yesterday , with no more zeal , nor feeling affection , nor sencible desire ? thou praiest not unsatiably . No , thou restrainest thy praying from growing , an excellent discription of an hypocrite , Iob 14. 4. though falsly applied to Job . Thou restrainest prayer before God ; in some translations it is Thou keepest thy prayers from growing , thou restrainest thy praiers as a dwarffe is restrained from growing , so thou restrainest thy praiers from being more and more earnest and effectuall and fervent , unsatiable praier is growing in zeale and affection . Fourthly it is a more and more frequent praier , so that if twice a day will not serve the turne , he will pray three times a day . Psal. 55. 17. and if that will not prevaile , he will pray seven times a day . Psal. 119. 164. and when that is not enough , he will be even ever a praying , hardly broken off day or night . Psal. 88. 1. he cares not how often he praies ; it may be that thou hast been a suitor for strength and grace against corruptions , and hast put up many praiers to the same purpose . If now thou stickest at any praiers , thy praiers are not unsatiable ; an unsatiable soul never resteth , though it have made ten thousand praiers , till it have gotten the grace ; it is so with other things , and therefore we neede not wonder at it ; when a man doth his worke one day , he will do it another , and so on as long as he lives till his worke be done ; so must we doe for heaven and for grace . Fifthly it is ever more and more a backt praier : if ordinary praiers will not serve the turne : a godly heart will cut off time from his recreations and pleasures , though in themselves lawfull . Beloved , it may be with thy soule in its wrastlings and strivings for grace and power against corruptions , that ordinary praiers will not satisfie it , but it will be necessary to give over even lawfull delights , and give that time to praier ; so a man will doe for the world , if he have a businesse of importance , that will bring him in gaine , he will be content to part with his delights , and recreations , and pleasures , to follow after it ; so a man must doe for his soule , and if that be not enough , then lay aside the duties of thy calling , to take time from that . If a man have two houses on fire both together , the one his mansion dwelling house , the other some backe roome or stable , if he can , he will save both ; but if he see that by spending his time on quenching the fire on the stable , that his great mansion house will burne downe , he will then neglect the other and let it burne if it will , and imploy himselfe about his house ; So when the soule is in misery under the want of grace , that it cannot live under , but must perish eternally if it have it not , then the soule being better then the body , rather then that the soule miscarry , we will neglect the body sometime . And if this will not serve , abstaine from meate and drinke , fast it out ; thus the people of God are faine to doe many times ; their lust and corruptions being even as the devill himselfe , which cannot be cast out but by praier and fasting ; there is an excellent place : Joel : 2. 12. Therefore now turne unto the Lord with fasting , weeping and mourning , rent your hearts , &c. Therefore now , now your sinnes are so divelish , now your sinnes are so deepely rooted in your soules , now your corruptions are come to be such plague soares within you , doe you not thinke that your ordinary repentance , and ordinary praiers and humiliations will serve the turne , but now backe them with fasting and mourning . Here now thou mayst examine thy soule whether it have praied effectually , unsatiably yea or no ; hath it ever a begging praier , that thou praiest as if thou hadst never praied before ? is it evermore a proceeding praier , that thou doest every day draw neerer to God then other ? is it more and more a backt praier , a fervent and frequent praier ? hast thou taken from thy recreations , from thy calling to give to it , yea from thy belly and backe , and used all meanes for a prevailing with God ? then are thy praiers effectuall and unsatiable . This then condemnes the praiers of most men in the world , they pray and pray for grace , and their praiers come to an end , and cease before they have it ; the angrie fretchard praies for patience and meeknesse and yet sets downe without it ; the covetous worldling praies to be weaned from the world , and his praiers are done before he is so ; so the lukewarmeling deadhearted and vaine-thoughted professor praies for better thoughts , for more zeale , and yet comes to his be it so before he have it ▪ and so every wicked man praies , and he is come to his Amen before the grace is given ; let all such men know that such praiers first they are endlesse , secondly they are fruitlesse . First they are endlesse : The Philosopher said that that for which a thing is , that is the end of the thing : now praier is for the speeding with God : and therefore he whose praiers speed not with God , his praiers are endlesse : thou hast praied against thy pride , but art as proude still : thou hast praied against thy choler and art as teachy still : thou hast praied against earthlines and worldlines , and art earthly and worldly still : thou hast praied against security and deadnes of heart , and lukewarmenesse in Gods service , and art lukewarm , dead hearted and secure still : to what end are all thy praiers , when thou enjoyest not the end of thy praiers ? to what end is plowing of thy ground if it be not fallow ? when thy plowing is done , to what end is the worke of thy servant , if thy businesse be not done , and dispatched when all is done ? As good never pray as pray to no end , as good that thou never hadst begun to pray , as to cease , and to give over thy praiers before thou hast obtained the grace thou prayest for : The prayers of the wicked are an abomination unto the Lord , but the prayer of the upright is his delight : Prov. 15. 8. that is , the praiers of a wicked man that continues in his wickednesse , when his praiers are done , praiers are an abomination to the Lord : but the praiers of the upright though he were before he praied never so wicked , yet if it be the praier of an upright and godly man , when his praiers are done , that his praiers rid him of his sin , and make him an upright man , his praiers are Gods delight . Beloved , many pray against distrust in Gods providence , Infidelity in Gods promises , Impatiency under Gods corrections , &c. and yet have never the more trust and affiance in God , never the more patience under the hand of God , all these praiers are endlesse . Secondly , thy praiers are fruitlesse : to what purpose is a beggers begging of an almes ? if he be gone before the almes be bestowed , his begging is fruitlesse ; so all thy praiers are lost , if thou art gone from the Throne of grace , before grace is given thee : for if such a praier be endlesse , then is it also fruitlesse : it will never do thee any good . what is a fruitlesse tree good for , but to be cut down ? what is a fruitlesse Vine good for , but to be burned ? So all thy praiers are lost , all thy beginnings of grace are lost . we know saith the man that was borne blind , John 9. that God heareth not sinners , we know it : Why may some say , how do you know that God heares not sinners ? why , we know it by e●perience , by examples . A drunkard prayeth to God to cure him of his drunkennes , & yet he doth not leave his ill company ; all the world may see that God hears not the drunkards praier because he cures him not , but lets him go on in his sin ; and so for all other sins : seest thou a man goe , on in his sinnes ? thou mayest see that God heareth not his praiers . if a man should be sicke on his death bed , and send for the Physicians and Apothecaries in the Country , and send for his Father , Mother , and for all his friends to come to him to minister to him : yet I know he is not cured by them so long as I see his deadly disease remaines upon him ; so if I see a mans pride , hypocrisie , security , deadnesse of heart , his lust , anger , &c. lie upon him : notwithstanding all his praiers , I know God heares not his praiers ; he prayes to be cleansed from his sinnes , and to be purged from his lust , and to be redeemed from his vaine conversation : if now God let his sinnes continue in him , and lets him goe on in them , we see plainely God heares not him . O what a pittifull and miserable case are such men in , that pray and pray , and yet all their praiers are endlesse and fruitlesse ! is not that man in a pittifull case , that all physick , all cost and charges is lost upon him ; when his cating and drinking , his sleeping , and winding and turning from this side to that side do him no good ; do we not say of him that he is a dead man ? so if a mans praiers and supplications to God be endlesse and fruitlesse : that man must needs be a dead and a damned man so long as he goeth on in that case . Now we come to the second part of the Text , the sensiblenesse of the godly soule . whether it speed or no , the soule that praies aright , that praies unsatiably : it is able to say the Lord doth heare me , the Lord doth grant me the thing that I praied to him for ; Thus saith Jonah , I cried unto the Lord and he heard me ; out of the belly of Hell cryed I , and thou heardst my voice , Jonah 2. 2. How could Jonah say God heard his voice , if he had not known it ? therefore he knew it . But against this some may object , How can this be ? how can the soule know that God heares it ? we have no Angels , nor voices from Heaven now to tell men , as the Angel told Cornelius that his praiers were accepted , and come up before God ; or to say as Christ to the woman in the Gospell , Be of good comfort , thy sins are forgiven thee ; I know God heares me with his All-hearing eare , and therefore I have a good beliefe in God : but how shall I know that God heares my praiers in mercy , so as to grant that I pray for ? There be sixe wayes to know whether the soule shall speed in prayer , yea or no . The first is , the having of a Spirit of further and further praying . When God gives the soule a further and further ability to pray , when God opens a way for the soule to the Throne of grace , and gives him a free accesse to the gate of mercy , and a spirit to hold out in prayer : It is a signe that God meanes to hear it . When a Petitioner hath accesse to the King , and presents his Petition , If the King imbolden him in his speech , and let him speak all that he would speak , it is a signe that the King meanes to grant that man his petition , because otherwise the King would never have endured to have heard him so long , but would have commanded him to be gone . So it is with the soule at the Throne of grace ; if it come with a petition and prayer to God ; if God dispatch the soule out of his presence , so that the soul hath no heart to pray , nor to continue its suite ; but praies deadly and dully , and is glad when he hath said his prayers , and hath done : it is a fearefull signe that God never means to heare that mans prayers : but if thou praiest and praiest , and hast not done in thy praiers , but God by casting in a spirit of prayer and zeale , and fervency in prayer , imboldens thy heart in its petitions , it is a signe that God will heare thee , and grant thee thy prayers . Blessed be God saith the Prophet , that hath not turned away my prayer , nor his mercy from me ; How could the Prophet say that the Lord did not turne away his mercy from him ? How ! because he turned not away his prayer from him . Many Expositors expound it of not turning away his prayer from his heart ; as if he should say , Lord , thou continuest my heart to pray , thou hast not taken away my prayer from my heart ; therefore I know that thou continuest thy mercy unto me . Secondly , the preparednesse of the heart to pray , is a signe that God means to heare . When the Merchant stretcheth his bagge wider and wider , it is a signe that he means to put something in it : so when God opens the heart of a poore soule , it is a signe that he means to fill it ; when God prepares the soule with more hunger and thirst after grace , with more longings and breathings : it is a signe that God hath already prepared his eare to heare that prayer ; it is a signe that heart shall speed with God in prayer : Psal. 10. 17. Lord thou hast heard the desire of the humble , thou wilt prepare their heart , thou wilt cause thine eare to heare . First , God prepares the heart to pray , and then he bows his eare to heare . Examine thy soule then ; art thou more and more prepared to pray ? hath God spoken with a powerfull voice to thy soule to open it selfe wide ? it is a signe that God meanes to fill thy soul with his graces . But if thou canst rush into Gods presence , and leave thy preparednesse behind thee ; leavest thy soule and thy thoughts , and thy affections behinde thee ; and comest with a straightned heart in thy deadnesse and lukewarmenesse ; this is a fearefull signe that God will not heare thee . Thirdly , Gods gracious looke , is a signe that he will heare thee : for sometimes ( beloved ) God answers his people by a cast of his countenance , with a gratious smile of his face . Psal. 22. 24. he hath not despised nor abhorred the affliction of the afflicted , neither hath he hid his face from him , but when he cryed unto him he heard . Hereby was the Prophet able to know that God did heare his prayer , because he did not hide his face from him ; when his poore soule saw God smile on him , and set a favourable eye upon him , this made him say that God heard his cry . This is a riddle to the world . If you should aske the men of the world what the meaning of Gods gracious countenance is , or what they see of it ? alas , they can say nothing of it ; they know not what it meanes ; onely the godly man understandeth , Psal. 34. 15. The eyes of the Lord are upon the righteous , and his eares are open unto their cry , These two goe together , their prayers enter into Gods eares , and they know it ; why ? because they see it in his countenance upon them , as a Petitioner may read his speeding with the King by his countenance towards him ; so a poore soul may see how prayers prevaile by Gods countenance and look upon him . If thou then art a stranger to Gods countenance , if God never admitted thee into his presence to see his face and countenance ; it is a signe that God little regards thy prayers , and hath no minde to heare thee . A wicked man is like a varlet that stands without dores and begges an almes , but is not suffered to goe into the Gentlemans presence , and therefore knowes not how he speeds , whether the Gentleman will give him an almes , or whether he be providing a cudgell to beat him away : so a wicked man prayes and puts up his petitions to God , but he is not able to come before God : he cannot see whether God looke as if he meant to heare his prayers , yea or no ; he knows not but that God may be providing a curse and plague for him in stead of a blessing . But a child of God comes within the list of Gods countenance ; he can tell when God smiles on him : and when he takes another looke : he is able to come into Gods presence , Job 13. 16. He also ( saith Job ) shall be my salvation : for an hypocrite shall not come before him . A strange verse . Job saith , God is his salvation : and he gives this reason why he was able to say so : for an hypocrite shall not come before him . One would think that this were no reason : but yet it is an undeniable reason , as if Job had said , I come into his presence , and he lookes like a Saviour , a Redeemer upon me ; but an hypocrite shall not come before him : he stands like a rogue and begs without the gate . Indeed a wicked man comes into Gods presence , in regard of Gods Omnipresence : but this is not enough : thy Oxe , and thine Asse stands in Gods presence : yea so , the very Devils themselves are in Gods presence . But if thou come not into Gods presence of grace , if God doe not admit thy soule into the list of his Throne : it is a signe that God heares thee not . Men should therefore examine their consciences , what face or presence of God they come into or see : when they pray in their prayers , whether they come before God , yea or no . Beloved , no wicked man under heaven can come before God : this is made the marke of a godly man onely , Psal. 140. 13. The upright shall dwell in thy presence , ( marke here ) dwelling in Gods presence is onely determined to the righteous : the upright shall dwell in thy presence : And here I appeale againe to the hearts and consciences of wicked men , what presence of God doe they finde in their prayers ? they see their Pews , and the walls or hangings , &c. before them : they see the heavens and the clouds above them : they are like rogues that know nothing within dores . Doe they see Gods presence and countenance ? no : it is the upright man onely that dwels in Gods presence : He sees how God lookes on him , how his face smiles on him : and therefore , it is not a wicked mans coming to Church , and falling on his knees , and uttering the words of prayer that is a coming into Gods presence : then , this would be a false saying of the Prophet . For a wicked man may go to Church and fall upon his knees , &c. but never come before God . This presence , is , to see the face of God . Fourthly the conscience of a man doth answere him whether God heare him yea or no . As it was with the high Preist , whensoever the high Preist came into Gods presence to inquire of him , though God did not appeare visibly unto him , yet he might reade Gods answer in his Vrim and Thummim ; he might there know Gods minde : so a mans conscience is his Urim and Thummim . When he comes before God , his own conscience gives him an inckling whether he speede or no : 1 Ioh. 3. 20 , 21. If our hearts condemne us , God is greater then our hearts & knoweth al things . Belived , if our hearts condemne us not , then have we confidence towards God . If a mans conscience tell a man that his praiers are rotten , that his humiliation is rotten , that his heart is not upright , that yet he is not purged from his sinnes , that his seeking of God is fained and hypocritical ; it is the very voice of God in his soule : and if our consciences condemne us , God ( saith the Apostle ) is greater then our consciences . There no is condemnation to them which are in Christ Jesus . Rom. 8. 1. as if he should say , those that are in Christ , God doth not condemne them ; they have not that condemnation : nay their owne conscience doth not condemn them : so that , that man whom any condemnation either from God , or from his owne conscience , condemnes , that man is not in Christ ; being not in Christ , he can never be heard . Indeede , a mans conscience may be misinformed by Satan under a temptation ; as you may see in the verse before my text : Thou hast heard my voyce : stop not thine eare from my cry . Here the Church being examined , their consciences told them they were heard in their praiers : but being under a temptation , their consciences were afraide that God heard not . So many a poore soule : examine it , and it cannot deny but that these and these tokens of grace and fruites of Gods Spirit are in it ; yet their consciences are afraide that the Lord will not give them these and these other graces that they want : that the Lord will not heare them for such and such blessings . I meane not neither a truce of conscience : for there may be a truce of conscience in wicked men . A truce may be betweene mortall enemies : but no peace but amongst freinds . Wicked mans consciences are like the Lion , 1. Kings 13. who when he had killed the Prophet , stood by the Corps , and by the Asse , and did not eate the body , nor teare the Asse ; so a wicked mans conscience , it is as the divells band-dogge or roaring Lion : till it hath slaine the sinner , it stands stone-still , and seemes neither to meddle or make with him , but lies as seared or dead in him . I meane not this conscience . But when God hath sprinkled the conscience with the bloud of Christ , and made the conscience pure : this is a signe that God heares his praier . I meane not the stammering of conscience , when it is dazelled , or overwhelmed : but when it speaks down right as it meanes . A godly mans conscience sometimes may judge otherwise then the thing is . But , examine what thy conscience tells thee in sober sadnesse , deliberatey , convincingly , : and then , know that the Lord tels thee . If thy conscience saies peremptorily that thy heart and waies are rotten , and unsound ; then know that the Lord tells thee so , and that the Lord sayeth so to thy soule . Fifthly the getting of that grace that a man prayes for , is a signe that God heares his praiers . But this is not a true signe alwaies but with distinction . When the grace given , and the good will of God the giver , cannot be severed : then it is a true signe . But when the gift and the good will of the giver may be severed , then it is not a true signe . Thou maiest pray unto God , and God may give thee many temporall blessings , and many common graces of his Spirit ; God may give thee good parts , a good memory : he may give thee a good measure of knowledge and understanding , even in divers things ; he may give thee some kinde of humility , chastity , civility : thou maiest be of a loving and flexible disposition : so he may give thee a good estate in the world , houses , lands , wife and children &c. God may give thee all these , and yet hate thee , and never heare one praier thou makest ; thou maist pray for a thousand blessings , and have them : and yet never be heard , so long as the good will of the giver is severed from them ; all outward blessings and common graces may be severed from Gods good pleasure to a man . Therefore in temporall blessings , or in common graces , if thou wouldst know whether God heare thee or no : know whether God hath given thee a sanctified use of them or no . If God hath given thee many common graces , or temporall blessings , and a heart to use them to his Glory ; then every blessing thou hast ( there is not a droppe of drinke , nor a bit of bread that thou hast , but ) it is a signe of Gods everlasting love to thee . Why ? because this , and the good will of the giver can never be severed . But on the contrary , if a man have not a sanctified use of that he hath , then it is the greatest severity of God , and the most eminent plague and curse of God upon the soule to give it ; for a mans parts may be his bane , his civility may be his curse , and meanes of the finall hardnesse and impenitencie of his heart . Sixthly faith ; if a man have faith given him to beleive , it is a signe that God heares him ; be it to thee ( saith Christ to the man in the Gospell ) according to thy faith ; so goe thou to God , and be it to thee as thou beleevest . Dost thou pray for grace ? according as thou beleevest , so shalt thou receive . I have no signe that God will heare me ; I have so many corruptions of my heart against me , and so many threatnings of Gods frownes against me ; I have no signe that God will heare me . Wouldst thou have a signe ? An evill and an adulterous generation seeketh a signe : this is a tempting faith , to seeke for signes to believe . Thomas , said Christ , Joh. 20. 29. because thou hast seen me , thou hast belived : blessed are they that have not seene and yet believe . That man that believes because he feels griefe in his heart , teares in his eyes , groans in his spirit , because he prayes long and earnestly , and sweats in his praier , or mourns in his humiliation , I suspect his humiliation , his teares , his griefe , his praiers , and all that he hath . Why ? these are good signes of faith : but rotten grounds of faith ? the Word and promise of God must be thy ground . But against this the soul may object ▪ That every Promise runnes with a Condition : and therefore if I have not the condition , how can I beleeve the promise God hath promised ? Blessed are they that hunger and thirst after righteousnesse , for they shall be satisfied : There is a Promise of filling , but it is with a condition of hungering . Blessed are the meek , for they shall inherit the earth . Blessed are the pure in heart , for they shall see God , &c. if I have not the Condition annexed to the Promise , how dare or how can I believe the Promise ? The Condition is not the way to get the Promise ; the Promise is the ground of faith , and the way to get the condition ; because the promise is the Motive cause that moves the soule to get the condition . Now , the Mover must be before the Moved ; then if beliefe of the Promise move thy soule to get the condition of the promise , then beliefe of the promise must be before that the soule can keepe the condition of the promise . Saul made a promise to David , 1 Sam. 18. that he should be his sonne in law in one of his two daughters , upon condition that he should give him an hundred fore-skins of the Philistims . Now , David did first believe the promise ; and thereby he was allured to fight valiantly , to keepe the condition , to get a hundred fore-skins of the Philistims . So Psal. 116. I believed and therefore did I speake . He beleeved Gods promise , and then he spake with condition . So , we believe saith the Apostle , and therefore doe we speake . First , the soule beleeves ; and then every action of a Christian wherin it moves to the keeping of the condition , springs from this root ; nay beloved , a man cannot keep any condition in the Bible without faith ; he must believe . Secondly , faith is the inabling cause to keep the condition . Dost thou thinke to get weeping , mourning , and humiliation for thy sinnes , and then thereby to get the promise to thy selfe ? then thou goest in thy owne strength ; and then , in Gods account , thou dost just nothing , John 15. 5. Without me ye can doe nothing , saith Christ ; therefore first lay hold on me , beleeve in me , abide in me . What! doe you first think to pray , to mourne , to lament and bewaile your sinnes , to do this and that in turning your selves , and sanctifying of your selves ? Indeed you may fumble about these things : but you can never do any of them in deed and to the purpose : without me ye can doe nothing . I had fainted saith the Prophet , unlesse I had beleeved to see the goodnesse of the Lord in the land of the living , Psal. 27. 13. where we may see three things . First , the Promise that he should see the goodnesse of the Lord : otherwise he could not have beleeved . Secondly , the Condition : if he doe not faint . Thirdly , the method the Prophet went by . First , he beleeved to see the goodnesse of the Lord . As if he had said , if he had not first laid hold on the Promise , if I had not beleeved to have seen the goodnesse of the Lord in the Land of the living , I had fainted . Beloved , it is true that the keeping of the Condition , is before the fruition of the Promise : but not before beleeving the Promise : because the doing of the Condition is effected by beleeving the Promise . This is the cause that many fumble about grace , but never get it : they are ever repenting , but never repent : ever learning , but never learne the knowledge of the truth everlasting : ever striving , but never get power over their corruptions , &c. because they fumble about it in their own strength , and take it not in the right method . Let the soule come with faith in Christ , and believe it shall speed and have grace , and power from Christ his grace , and from Christs power : and then it shall speed ; Christ hath promised ( John 16. ) that whatsoever we aske the Father in his name , he will give it us . Christ ( beloved ) is an excellent Surety . Indeed , our credit is crackt in Heaven : we may thinke to goe and fetch this and that grace in our owne names , and misse of it : as the servant may goe to the Merchant for wares in his owne name , but the Merchant will not deliver them to him in his own name , unlesse he come in his Masters name and bring a ticket from him : and then when the servant sheweth his Masters ticket , the Merchant will deliver him what wares he asketh for in his Masters name . So when a soule goeth to the Throne of grace with a ticket from Christ ; if he can say Lord , it is for the honour of Christ : I come for grace and holinesse , and strength against my corruptions : Lord , here is a ticket from Christ : most certainly , he shall speed . But , men must take heed that they foyst not the name of Christ : that they foyst not a ticket to say that Christ sent them , when it is their own selfe-love , and their owne lust that sends them ; it is not enough to pray and at the end to say through Christ our Lord , Amen . No : for this may be a meere foysting of the Name of Christ . But , canst thou pray and shew that Christ sent thee , and say as the servant , I come from my Master , and he sent me ? Lord , it is for Christ that I come : it is not to satisfie my owne lust , nor to ease and deliver me from the galls of my conscience , nor to free me from hell ; but for Christ ; Lord , I begge grace and holinesse , that I may have power to glorifie Christ . It is for the honour of my Lord Christ that I come . When the soul comes thus in Christs name , beleeving it shall speed , then his prayer shall prevaile . Wbatsoever ( saith Christ ) ye shall aske the Father in my Name , he will give it you . We come now to the third and last part of our Text : to wit , the supplies they had against danger and discouragements . The Lord upheld their hearts from being dismayed in prayer ; thou saidst feare not . There be two things that do much hurt in prayer . First , groundlesse incouragements . Secondly , needlesse discouragements . First , I say , greundlesse incouragements ; and these the wicked are most subject to especially , who because they pray , heare the Word , and performe many duties of religion ; therefore they incourage themselves in the goodnesse of their estates , judgeing themselves happy , though notwithstanding they go on and continue in the hardnesse of their hearts and rebellions against God . We have abundance of sayings amongst us , that if they were examined would prove false and unsound ; As , that the vipers die when they bring forth their young ; for ( say they ) the young eate out the old ones bowels ; that beares shape all their young by licking of them ; that the Swanne singeth sweetest at her death ; that the Adamant stone is softned by Goats blood , &c. These things are not so , as may be shewn out of ancient Writers . So , beloved , there are abundance of sayings , that goe up and down amongst men concerning Divinity , which if they were examined , will prove to be rotten sayings ; as , he that made them , will save them . It is not so , saith the Prophet , Esai . 27. 11. He that made them , will not have mercy on them , and he that formed them , will not pitty them . It is commonly beleeved , if men come to Church , heare the Word , and call upon God , that then presently they are good Christians . Beloved , it is not so , Matth. 7. 21. Not every one that saith Lord , Lord , shall enter into the Kingdome of Heaven . Men are ready when they can but call Lord have mercy on me ; O sweet Saviour , pitty me , most mercifull Lord Jesus , have compassion on me : if they can pray in their families , and pray at Church , &c. to think , now , all is well with them , and Christ cannot but save them , and give them the Kingdome of Heaven : but our Saviour puts a not upon it , and saith , not every one that saith Lord , Lord : it is not a Lord , a Lording of Christ with the tongue onely : it is not a taking up of an outward profession of Christ only , that is sufficient for a man that shall inherit the Kingdome of Heaven : no saith Christ : but he that doth the will of my Father which is in Heaven . But , of this by the by . Secondly , there are needlesse discouragements which doe much hurt in prayer . Needlesse discouragements doe much hurt to many a poore soule , that hath forcible wouldings , and wracked desires after grace and holinesse , and yet is held by discouragements : yea , many a Christian heart lieth a long time under it wrastling and striving under its wants , and yet , kept out from grace , and from growing in grace , because of discouragements : yea the best and strongest of Gods Saints , have been kept off , and have hung much on discouragements . Feare not , saith God to Abraham , Genes . 15. 1. So , feare not Joshua , saith God to Joshua , Josh. 1. 9. Intimating that both Abraham and Joshua were afraid of discouragements : they were afraid that many evils would befall them , that they should meet with many rubs and difficulties that would be too hard for them : therefore the Lord calls to them , feare not , be not dismayed nor discouraged . Thou saidst feare not . Hence observe , That God would not have any Christian soule to be discouraged in praier . Thou saidst , feare not . For our clearer proceeding herein , first , let me shew you what discouragement is : and secondly , how it comes to be dangerous and hurtfull in praier . What is discouragement ? It is a base dismayment of spirit below or beneath the strength that is in a man , vnder the apprehension of some evill , as if it were too hard for him to grapple with it . There be foure things in this diffinition . First , I say it is a base dismayment of spirit ; and so I call it to distinguish it : for there is an humble dismayment which a Christian is commanded . A man is bound to be dismayed for his sinnes . Isay . 32. 11. Tremble ye carelesse women that are at ease , be troubled ye carelesse ones : these carelesse ones went on in their sinnes , and feared not . God calls to them and bids them to be dismayed . But the dismayment and the discouragement I speake of , it is a base dismayment of spirit ; which is either when he is dismayed that ought not : or he is dismayed at that whereat he ought not to feare : where no cause of feare is . As Vitello his man thought his Master had got skill in Optickes : he riding along upon the high way , spying a mans shape , thought it was some Spirit : and thereupon he sickened and died . So many a poor soul looking in the perfect Law of God , and seeing his owne uglinesse and filthynesse , he is discouraged , and thinkes himselfe undone ; his heart waxeth cold within him , and he begins to feare that he is but a dead and damned man . Secondly , it is downe beneath the strength that is in a man : that man is properly said to be discouraged : not that he hath no strength at all in him , nor no courage at all ( for such a one is an infeebled man , not a man discouraged ) but a discouraged man is a man put besides the courage that is in him ; when a man hath strength enough to grapple with the evill before him , but through dismayment of spirit he cannot put it forth . Have not I commanded thee ? saith God to Joshua ; Be strong and of a good courage , be not afraid , neither be thou dismaied , Josh. 9. God had given Joshua strength enough , whereby he was inabled to observe and do according to all that Law which Moses the servant of the Lord commanded him ; God had now doubled his Spirit upon him : yet he commands him , be not afraid , neither dismayed : as if he had said , Joshua , if thou beest dismayed and discouraged , though thou hast strength and power to go through the businesse that I have called thee unto , yet thou wilt not be able to use it , nor to put it forth if thou beest discouraged . Thirdly , it is at the apprehension of some evill . I say not at the sight of some evill : for a man may be dismayed at the apparition of good , as Mary when she saw nothing but a good Angell , Luke 1. 29. she saw nothing but a glorious Angel : neverthelesse she was afraid , and discouraged . Why ? because she had a secret apprehension of some evill , either of some evill proceeded in the salutation , or some unworthinesse in herselfe to receive such a gracious salutation : it cannot be the apprehension of any good that discourageth a man , but the apprehension of some evill . Fourthly , not of every evill neither ; for if the evill be but small , courage will stand it out ; but it is of such an evill as he feares he is not able to grapple withall . If the evill before him , be inferiour to him , he scornes it as the barking of a toothlesse Dog . If it be but an evill equall to his strength , then he makes a tush at it , because he knowes or thinkes himselfe able to encounter with it . But if it be an evill above his strength , then his spirit melts and droops before him . See this in Saul , 1 Sam. 17. 11. and his people . When they saw the Champion of the Philistims comming against them , when they saw him so hugely and mervelously armed , and heard him speake such biggs words , they thought they were not able to stand and to encounter with him ; and therfore saith the Text , when Saul and all Israel heard these words of the Philistim , they were dismayed and greatly afraid . Thus you see what discouragement is ; such discouragements the Lord would not have our hearts to be in when we pray unto him . For first , God cannot give eare to that man that is out of heart in his prayers . Thou canst never pray if thou beest dismaied in prayer . When the soul begins to feare and reason , O , I am so unworthy that God will not looke at me ; I am so sinfull , so blockish , so dead , and dull to all good , that God will never regard me ; thou canst never pray , Rom. 10. 14. How shall they call on him in whom they have not beleeved ? If thou dost not believe that God will heare thee , if thou dost not beleeve that thou shalt prevaile , that God will deliver thee out of these corruptions and that lust that thou praiest against ; that God will give thee this grace or that grace : if thou dost not beleeve that God will owne thee : if thou hast these doubtfull discouragements , O , he will not grant me , I shall never get this or that : how canst thou call on him ? thou mayest call so and so : but never canst thou call to any purpose , if thou dost not beleeve in him . A begger though he be never so well able to begge , yet if when he comes to the House-keepers dore , he be perswaded that he shall not speed , that let him beg as long as he will , he shall get nothing : this blunts his begging , and makes him give over his suite without any great importunity : So , it is impossible that ever a soule should hold out and pray that is discouraged in prayer . Secondly , thou canst not pray unlesse thou use all thy strength in prayer ; If thou be discouraged , thou canst not use thy strength . A discouraged man , his strength melts into feare ; and whatsoever strength he hath , he cannot put it forth . How came Jacob to prevaile and to have power with God ? Why , he used all his strength with God , and so prevailed , Hosea 12. 3. Thou canst never prevaile with God by thy prayers , unlesse thou puttest forth all thy strength in praier . If Jacob had reasoned I am but dust and ashes ; how can I strive with God ? I am sinfull and evill , how can I contend with my Maker ? and so have beene discouraged in his wrastling , he could not have used all his strength with God , and so had never prevailed with God . No , Jacob he gathers all the arguments that he could make ; he gathers together all the promises he could finde in Gods Book , or that he could heare off ; he displaies all the wants that he could shew ; he petitions all the graces that he could name ; he used all his strength , and by his strength he had power with God . If thy confession of thy sins be strengthlesse ; if thy petitions , and thankesgiving for grace , be strengthlesse ; if thou use not all thy strength in prayer , thou canst never prevaile , nor have any power with God . For how can that man prevaile and have power with God that hath no power with himselfe ? Thirdly , thou canst never pray , and have a fearefull apprehension of evill in prayer ; thou canst not . It is good to have a deepe apprehension of thy sinnes : apprehend them to be as many hells as thou canst , thou canst never apprehend them deeply enough : but if thou hast a fearefull apprehension of them , thou canst never pray . When the Apostle would exhort the Philipians to continue in one Spirit , and in one minde , fighting together through the faith of the Gospell , he exhorts them that , in nothing they feare , Phil. 1. 27 , 28. For if a man be terrified with his adversary , with the power of his adversary , and feares he shall never be able to withstand him but must fall before him through his subtilty , that he can never be wary enough for him : Alas , he can never strive with hope and courage against him . So , beloved , if we have a fearefull and discouraged kinde of apprehension of evill , we can never pray so as to prevaile . Apprehend thy sinnes to be as hellish , and as damnable as thou canst : Feele even the fire of hell in every one of them : but take heed of a fearefull apprehension of them , so to apprehend the evill of them , as to thinke with thy selfe that because thou art guilty of these and these sinnes , that thou shalt never get in with God again , God will never be reconciled to thee : these will eate out thine heart in prayer . Fourthly , we can never pray if we have any secret dispaire that there is any difficulty too hard for us to grapple withall , or to get through in our prayers . Howsoever a man prayes , yet if he have any spice of these feares in him , to thinke now I have taken a great deale of paines , but am never the better ; I have prayed and prayed , but have got no good : I may goe on and doe thus and thus , but shall never prevaile or speed ; all my labours , all my prayers and indeavours will be lost ; this takes away the very spirit and life of a mans prayers . Judas after he had betrayed the Lord Jesus , he was discouraged from ever praying for mercy . Why ? because he thought it was impossible for him to get it ; I have betrayed innocent blood , saith he . Matth. 27. as if he should say , I shall never out-wrastle this sinne ; this sinne is my death : I have brought the blood of the Sonne of God on me , I shall never claw off this sinne : now Judas thus despayring , we never read one letter of any prayer that he made to God to get out of it ; no , he thought it too hard for him to get mercy . Despaire drives a man from that he did hope for ; because now he thinkes there is an impossibility in getting of it . Beloved , mistake me not ; there is a double desperation . First , there is a desperation of infidelity ; and that deads and drawes the soule from God . Secondly , there is a desperation of extremity ; And , if ever you meane to come to God , and to get any grace from God , you must come with desperation of extremity . desperation puts life into a mans prayers and indeavours . As , a Souldier when he seeth nothing but to kill or be killed , that he sees his state desperate ; why , this will compell a very coward to fight ; this will make a coward fight ( as if he would kill the Devill , saith the Proverb ) it will make him fight like a spirit ; he will be afraid of nothing . Take a Souldier that fights desperately for his life , with a kill or be killed ; he feares nothing ; neither Pike , nor Sword , nor Gun ? why . he fights for his life . Therefore one notes that sometimes it is the nearest way to victory to be desperate in attempts and in fight . Therefore when William the Conquerour came first into England , at Hasting , he sent back his Ships againe , that so the Souldiers might have no hope of saving themselves by flying back . And so at Battle , at one encounter , a little Army of the English slew a great Army of the French . Why ? they grew desperate . So , could men pray desperately , could they pray with a pray or be damned : beg with a begge or be damned ; seeke to God for grace that you want with a speed or be damned ; then would their prayers be more earnest and powerfull to get grace . O , did men pray thus , they would pray otherwise then they doe . Men pray , but they pray deadly , coldly , and lazily , as if they had no need of prayer , or as if they had no need of the grace they pray for ; they pray for grace , but get it not ; they pray for zeale , but have it not ; for repentance and holinesse , but obtaine it not . Beloved , either get zeale and holinesse , or else there is no mercy : either get grace and repentance , or else there is no mercy for thee . Pray then when thou prayest for grace , with a speede or be damned : say unto thy soule , either we must speede and get grace Soule , or else we must goe to hell . If men would pray thus , with a speede or be damned , we should never see , nor God should never heare so many cold and dead praiers as now we pray . Despaire makes a man a Munke saith the Papist : but this despayre makes a man a good Christian I say : never doth a man pray indeede till he feels himselfe in extremity , hopeles and desperate in regard of himselfe ; so that he seeth no remedie at all but get Christ : get grace or be damned for ever . Get power and strength over these corruptions : otherwise they will destroy and damne thee ; this would make a man pray for life . Men pray coldly and faintly : why ? because though they see they have no grace , no zeale , no holines , no repentance , no evidence of Christ : yet they hope to be saved notwithstanding . O beloved , the divell hath blinded these men to the intent they may be damned . But , if men would pray desperate praiers with a pray or be damned , seeke with a finde or be damned : men would then pray other praiers then they doe . Such praiers did David pray Psal. 130. 1. Out of the deepe places have I called unto thee O Lord , Lord heare my prayer : as if he should say , Lord , I am even in the depth of miserie , plunged over head and eares , so that now I sinke and perish if thou helpe not : Lord , hear my praier . This desperation a Christian must have , this quickens up his Spirits , and puts life into him : but , take heede of the desperation of Infidelity : Saint Austen saith it is the murtherer of the soule : the spice of it will eate out the heart of a man , and kill the strength of all his endeavours . I should now come to apply this doctrine ; but I feare me there be many amongst us , that never come so farre towards heaven , as to know what these discouragements meane . This is lamentable . It is true , discouragements are hideous cases in praier , and a man may perish and goe to hell that hath them : but yet , they are some-what profitable signes that a man doth at the least looke a little towards God , or else he could not know what they are . But there are abundance that never have attained so farre in religion , as to understand what they meane : but goe on in drinking , whoring , carding and dicing , hating and malicing , fretting and chafing , mocking & coveting ; swearing and blaspheming , in security , in hardnes of heart and impenitencie : they are more carefull for their doggs , for their potts , and for their tables , and for their shops , then they are of their soules : And which is enough to astonish any that is godly , these men scarce finde any discouragements in praier : O , they have a good courage to pray at all times : O , say they , God forbid that any man should be discouraged in praier ▪ I thanke God I have a good hope in God ; God hath given me a good heart of grace to call upon him , and I make no question but that God heares me : God would never bid us to pray if he did not meane to heare us . Beloved , these men that are so bold in the goodnes of their hearts to call upon God , they never as yet praied in all their lives : all the praiers of the wicked are indeede no praiers . Daniel confessing the sinnes of wicked Judah , saith , though all this evill be come upon us , yet made we not our prayer to turne from our wicked wayes . Dan. 9. 13. all the time of those seventy yeares , Daniel saith they never made praier to God ; yet they fasted every yeare , and praied every day , twise every day at the least , which would amount in that time to 50000 and 100 prayers : how then could Daniel say they never made one praier ? I answer , ( and pray marke it ) because they never did quite turne from their evill waies . Though thou makest never so many praiers , though thou boastest of the goodnesse of thy condition , and snatchest at the Promises of God : yet if thou turnest not from thine iniquities , thou never as yet mad'st any praier by the Judgement of God himselfe . Paul made many thousand praiers before his conversion , he could not have beene a Pharise else ; but they were never accounted praiers to him : therefore as soon as ever he was converted , behold saith God he prayeth Acts 9. A wicked man , a carnall Christian , though he have the righteousnesse of Saint Paul before his conversion , of living blamlesse , unreproveable in respect of the outward righteousnesse of the Law : yet he can never make an acceptable prayer till he be truely converted ; his praiers are no better then howling of dogs , or lowing of Oxen , yea the Lord abhorrs them . O what poore incouragements canst thou have , seeing the Lord never tallies downe any of thy prayers ? wicked men are like Ulysses , who wept more for the death of his dogge , then of his wife ; so wicked men weepe and mourne for the losse of their corne and their cattle , hawkes and houndes , cardes and dice : but never for the losse of their praiers . So long as thou continuest in thy prophanesse and impenitency , thou losest all thy praiers : there is not one of them that God tallies downe , or reckons for a praier . Here we might have a great deale of matter , if time would suffer me . But it will not , onely let me tell you , I speake onely to those whose hearts God hath awakened out of their sinnes , but who are oft discouraged : take heede of these discouragements . For , first , they will drive thee to melancholy . Beloved , there are a great many melancholy men in the world , and this is the cause of it ; men are contented to be converted by halves : because they are discouraged in the worke . If thou suffer thy selfe to be discouraged , it will care up thy spirit and thou wilt be like a silly dove without a heart , Prov. 7. 11. A dove is a melancholy creature , that hath no heart to any thing ; so Ephraim hath no heart to call upon God , no heart to returne unto God : and this is the cause that men and women goe whineing and mourning under the burden of sin , and are not able to come out , because of discouragements : all the policie of hell is lesse then this policy of the divell , in driving men to despair or discouragements : this doth more hurt then al the rest of hel besides Secondly , if you doe not take heede of them , they will bring you to speake against God , I have prayed , but the Lord will not heare me : I have called , and the Lord will not answer , but hath turned away his eares from me . Now , thou speakest against God . Num. 21. 4 , 5. The soule of the people was much discouraged , and the people spake against God , and against Moses , saying , Wherefore have you brought us out of Egypt , to die in the wildernesse ? for here is neither bread , nor water , and our soule loatheth this light bread . So , beloved , if we suffer our soules to be discouraged , we shall soone come to murmure against God : wherefore hath he brought me up to this strictnes , and precisensse ? when I was a drunkard , a worldling , when I followed the lust of my flesh and Liberty , then I enjoed onnions , garlicke , and the flesh-pots of Egypt : pleaures and delights for my soule : then I had a good hope in God , and a good perswasion that my soul should goe to heaven : and then Preachers told me that if I would give over such and such sinnes , and looke after Heaven a little more , and doe such and such things , O then I should come to a Land flowing with milke and honey , then I should not misse of glory and salvation ; But alas , I see nothing but Gyants and Anakims ; I am in a wildernesse ; now , now I see a man have a great deal of repentance , and yet be a cast-away ; A man may have a great deal of faith & yet be but a reprobate ; A man may give over a great many sins , and yet perish in hell ; now I see a man may live civilly and well , and have & do a great many good things , and yet be damned when he hath done all : A man may even goe to Heaven Gates , and yet the gates be shut against him , and he turned into hell . Alas ! my poore soule is in a wildernesse ; now I know not which way to goe ; I am ready to lose my selfe , I see nothing here now but huge Gyants , the sonnes of Anack , strong corruptions , inclining and forcing me to evill : most fearefull and violent suggestions and temptations of the Devill , ready to thrust me into the gulfe of wickednesse and despaire . And now , the soule begins to thinke that it is good for it to returne again into Egypt , to fall to its old courses againe : for certainly God lookes for no such matter , he requires no such strictnesse and precisenesse : And so it falls a whining and repining at the Word and Ministers of God that have call'd men to it , and laid it upon them : and hath no heart now to do thus and thus any longer . And thus it falls into discouragements because of the way , and into a thousand quandaries whether it may not goe back againe or no . And all these murmurings and repinings , are because men suffer themselves to be discouraged . Thirdly , discouragements will cause thee to thinke that God hates thee . When the soule like Baals Priests , hath been crying from morning to noone ; ten , twenty , thirty yeeres , it may be , and yet hath no answer : now , it will begin to thinke if God did love me , then he would grant me my petitions . Then hereupon comes into a mans secret thoughts and feares that God hardly loves his soule . So was it with Israel ; when they were discouraged , they said , because the Lord hated us , therefore he brought us out of the Land of Egypt , Deut. 1. 27. Because that they were discouraged , and because that their Brethren that went for spies , had disheartned them ; therefore they were apt to say the Lord hated them . Beloved , it is a miserable thing when the soule calls the love of God into question . Consider that as thou canst not have a friend if thou beest suspitious and jealous of his love to thee : So , thou canst never have the love of God settled on thy heart so long as thou art jealous of his love to thee . Fourthly , If thou root them not out , it is to be feared that they will bring thee to despaire . Melancholy thoughts and feares , and discouragements , drive the soule to despaire . For when the soule sees it selfe still disappointed of its hopes , at the last it grows hopelesse : If it have waited one day and the next day too : if it have praied this weeke , this month , this yeare , and yet still it seeth it selfe held off and disappointed : it will at last grow hopelesse . Take heed therefore , I beseech you , of all needlesse discouragements ; to fear be ause that thou findest not that that thou wishedst or prayedst for , to day or to morrow , in thine own time , that therefore thou shalt never get it , that now thou shouldest for ever despaire of the grace and love of God , and thinke that now God will never heare thee , that thou shalt never get grace and power over thy corruptions . Men thinke that the preaching of the Word of God brings men to despaire , the preaching of such strict points , and the urging such precise doctrines makes men despaire : men are loth to be at the paines to root out their discouragements : It is rather a cold or dead preaching of the Word that is the cause of this : for when the soule is instructed by holinesse , humbled by holinesse , converted by holinesse , at the last when it comes to be thorowly awakened , when it sees that this and this is required in a true conversion of the soule to God , that herein true repentance must declare and demonstrate it selfe by these and these fruits , or else it is but false and rotten : Why now , the soul must needs be brought to despaire , because it seeth that though it have been thus and thus humbled , though it have praied , fasted and mourned in this and this manner : yet it sees it hath not a soundnesse of grace . There is such a grace in it , such a worke and such a fruit of Gods Spirit in it , that yet he could never finde in himselfe : this makes the soule to despaire . Indeed Preachers may be too blame if they speake and preach onely the terrours and condemnations of the Law without the promises of the Gospel : for these should be so tempered that every poore broken soule may see mercy and redemption for him upon his sound and unfeined repentance and humiliation . But if men doe despaire , they may thanke themselves for it , their owne sinnes for it , their owne discouragements for it , because they suffer these to continue in them . Cain his heart grew sad , his countenance fell , he was wroth and disquieted in his minde , and heavily discouraged ; why ? Gen. 4. Sin lay at the dore , ( what dore ? ) the dore of his conscience rapping and beating upon his heart . Beloved , when the soule lets sinne lie at the dore : drunkenesse , pride and worldlinesse , security , hardnes and deadnes of heart lie at the dore : when a man lets his negligent and fruitlesse hearing of the word lie at the dore , when a man lets his vaine and dead praying , his temporizing and fashionary serving of God lie at the dore of conscience , to tell him that all his hearing of the word of God profits him nothing , that his praiers are dead and vaine , that his mourning , fasting , and all his humiliation is counterfeit and rotten , and that he hath no soundnesse of grace in him , but that for all this he may fall into hell : when sinne lyeth thus at the dore , thus rapping at the conscience , it is no wonder if the soule fall into desperation . Cain let his sinne lie at the dore , there it lay rapping and beating , and told him that his carelesenesse and negligent sacrificing to God was not accepted : and therefore no marvell if Cain be so cast down in his countenance , and that he fall to despaire . O beloved , when sinne lieth bouncing and beating at the dore of thy heart , when thy sinne ( whatsoever it is , search thy heart and finde it out ) lies knocking and rapping at the dore of thy conscience day by day , and month by month , and thou art content to let it lie , and art unwilling to use meanes to remove it , and art loth to take the paines to get the bloud of Christ to wash thy soule from it , or the Spirit of Christ to cleanse thee from it ; then thy soule will despaire , either in this world , or in the world to come . But let us take heede then , that our conscience condemne us not in any thing or course that we allow in our selves : for if that doe , then much more will God who is greater then our consciences , and knowes all things . The Apostle hath an excellent Phrase : Rom. 8. 1. There is no condemnation to them that are in Christ Jesus &c. As if he should say , there is not one condemnation ; there is none in Heaven , God doth not condemne them ; there is none in earth , their owne heart and conscience doth not condemne them ; he that is in Christ Jesus , that walks not after the flesh , but after the Spirit , there is none , no not one condemnation to him ; none , neither in Heaven nor in earth : no word , no commandement , no threatning condemnes him . But if thy conscience condemne thee , and tell thee thou lettest sin lie at the dore , rapping at thy conscience day after day , and month after month , telling thee that yet thou art without Christ , that yet thou never hadst any true faith in the Lord Jesus , that yet thou hast not truely repented , and turned from thy sinnes : this will at last drive thy soule into heavie discouragements , if not into finall despaire . O beloved , religion and piety , and the power of godlinesse , goe downe the winde every where . What is the reason of it , but because of these discouragements that men live and go in ? Men pray and pray , and their prayers profit them not : men run up and downe and come to the Church and heare the Word , and receive the Sacraments , and use the meanes of grace , but to no end : they are unprofitable to them : they remaine in their sinnes still : the ordinances of God bring them not out of their lusts and corruptions : hereby they disgrace and discredit the ordinances of God in the eyes and account of the men of the world , making them thinke as if there were no more power nor force in the Ordinances of God then these men manifest . There is no life in many Christians , mens spirits are discouraged ; these secret discouragements in their hearts take away their spirits in the use of the meanes , that though they use the meanes , yet it drives them to despaire of reaping good or profit by them . Beloved , I could here tell you enough to make your hearts ake to heare it . First , all your complaints they are but winde , Job 6. 26. doe you imagine to reprove words , and the speeches of one that is desperate which are as winde ? Jobs friends taking Job to be a man of despaire , they accounted all his words but as winde . Doest thou nestle any discouragement in thy heart ? thou maist complaine of sinne as much as thou canst : yet all thy complainings are but as winde : thou maist cry out against thy corruptions , with weeping and teares , and pray and fight against them : and yet all thy weeping , mourning and praying is but as the winde : thou maiest beg grace , thou maist seeke after God , thou maist heare the Word , receive the Sacraments , and yet all will be to thee as wind : all will vanish , be unprofitable , not regarded . Secondly , discouragements drive us from the use of the meanes . If ever we meane to come out of our sinnes , if ever we meane to get grace and faith , and assurance , and zeale : we must constantly use the meanes , 1 Sam. 27. 1. David saith , there is nothing better for me then that I should speedily escape into the Land of the Philistims , and Saul shall despaire of me to seeke me any more . David thought in himselfe , if I can make him out of hope of finding me , certainely he will give over seeking of me . So when the soule hath any secret despaire of finding the Lord , that soule will quickly be drawne from seeking of the Lord in the use of the meanes . What ever you doe then , O be not discouraged , lest you be driven from the use of the meanes : if you be driven from the use of the meanes , woe is to you , you will never finde God then . Be not driven from praier , nor driven from holy conference , nor driven from the Word , nor driven from the Sacrament , nor from meditation , nor from the diligent and strict examination of thy selfe , of thy heart and of all thy waies : for these are the waies of finding the Lord . If you nourish any thoughts and feares of despaire in you , if you be discouraged , you will be driven from the use of the meanes , which is a lamentable thing ; therefore be not discouraged . Thirdly , discouragements will make you stand poaring on your former courses , thus I should have done , and that I should have done , woe is me that I did it not ▪ it will make a man stand poaring on his sinnes , but never able to get out of them . So it was like to be with them in the Ship with Paul , Acts 27. 20. In the tempest at Sea , they were utterly discouraged from any hope of safety : now indeed Paul told them what they should have done if they had been wise : Sirs , you should have hearkned to me , and not have loosed , ver. 21. as if he had said , you should have done thus and thus : but now doe not stand poaring too much on that , you should have hearkned to me , and not have launched forth , &c. but that cannot be holpen , now : therefore I exhort you to be of good cheare , &c. So beloved , when the soule is discouraged upon these thoughts , I should have prayed better , I should have heard the Word of God better , and with more profit ; I should have repented better , I should have performed this and that religious and good dutie better ; but ah wretch that I am , I have sinned thus and thus ; it is alwaies looking on this sinne and that sinne , this imperfection and that failing : when now I say the soule is discouraged , it will be alwaies poaring upon sinne , but it will never come out of its sinne ; alwaies poaring upon its deadnesse , and unprofitablenesse , but never able to come out of it . O beloved , be of good cheare , and be not discouraged ; it is true you should have prayed better ; you should have heard the Word of God better heretofore , you should have been more carefull and circumspect of your wayes then you were ; but now you cannot helpe it ; these things and times are gone and cannot be recalled : such a one hath been a drunkard , a swearer , a worldling , &c. but he cannot helpe it now . True , he might have helped it , and because he did not , his heart shall bleed for it , if he belong to God : but doe not stand poaring too much upon it , but consider now what you have to doe , now you are to humble your selfe , now you are to strive with God in all manner of prayer for more grace , and more power of obedience and assurance , and be not discouraged . Fourthly , if the soule be discouraged , it will breed nothing but sorrow . What is the reason that many Christians are alwaies weeping , and mourning , and sighing , and sobbing , from day to day , all their life time , and will not be comforted ? because of these discouragements , 1 Thes. 4. 13. Sorrow not saith the Apostle ) as those that have no hope , as if he had said , sorrow if you will ▪ but do not sorrow as they that have no hope . How is that ? it is a sorrow with nothing but sorrow , from which they have no hope of inlargement or freedome . O then my brethren , suppose you have dead hearts , suppose you want zeale , you want assurance ; suppose it be so , yet labour to attaine these graces ; sorrow and spare not ; weepe and mourne , and powre out whole buckets of teares for your sinnes , if you can : but , sorrow not with nothing but sorrow : be not discouraged : suppose that thou hast a dead heart , that thou art an hypocrite , that thou hast a rotten heart ; it is a heavie thing , and a fearefull case indeed , for which thou hast great cause of humiliation and sorrow ; but yet sorrow not desperately as men without hope : be not wholly discouraged , but as you sorrow for your sins , so also labour with incouragement to get out and be rid of your sins . Fifthly , discouragements breed and procure a totall perplexity . They leave the soule in a maze , that it knowes not whether to turne it selfe . When men come to be discouraged , Oh what shall I doe saith one , I am utterly undone saith another : I know not what will become of me , saith a third : Oh I am utterly lost , I shall perish one day , one day God will discover me , and be avenged on me for this and that sin : I were as good go to hell at the first as at the last , for that will be the end of me : I have gon to prayer , but that doth not helpe me : I have gone to Sacraments , but I finde no helpe : still my soule lies under the power of sinne , still my sinnes are as strong in me as ever : Thus the soule is discouraged and cryes out , Oh , what shall I doe ? I know not what to doe . What shall I doe sayest thou ? Alas , thou hast things enough to doe , if thou wert not discouraged . Utterly undone ! No , man , thou mightest see that thou art not utterly undone , but that thou art discouraged . Dost thou not know what will become of thee ? yea , poore soule , there is mercy , grace and peace for thee , if thou wilt not be discouraged . Sixthly , discouragements whisper within a man a sentence of death , and an impossibility of escaping . As far as the discouragement of life goeth , so farre goeth the sentence of death . We despaired of life , and had the sentence of death in our selves , saith the Apostle , 2 Cor. 1. 8. 9. he despaired of life in himself , and therefore had the sentence of death in himselfe ; this was good , but he did not despaire of life in God ; for then he should have had likewise the sentence of death from God in his conscience . If you despaire in the Lord , you have the sentence of death and damnation from God in your conscience ; take heed of this my beloved ; be not discouraged in God : do not despaire in the Lord : that will worke a miserable effect in your soules : it will secretly whisper a sentence of damnation in your soules . It is strange to consider how many poore soules rub on with these whispering sentences in their bosomes , suffering their consciences day by day to tell them that they are rotten , to tell them that they were never yet converted , to tell them that they are yet in the state of damnation , and yet they will not root out these discouragements . O goe to the Throne of grace , beg for grace and for mercy , and for power against sinne , and be not discouraged . What ? wilt thou carry thy owne sentence of death in thy brest ? if thou wilt not rouze up thy soule , and pray with more affection and confidence , and shake off discouragements , take heed lest thou carry the sentence of thy own death and damnation in thy bowels . O therefore once more let me beseech you to take heed of these discouragements , and now hearken to the voice of God which calleth upon you , feare not . Thou drewest nigh in the day that I called upon thee , thou saidst feare not . FINIS . Notes, typically marginal, from the original text Notes for div A41125e-4060 Object . Answ . Use . Object ▪ Answ . Object . Answ . Object . Answ . Doct. Quest . Answ . 
A33987	----	An answer to Dr. Scot's cases against dissenters concerning forms of prayer and the fallacy of the story of Commin, plainly discovered. Collins, Anthony, 1676-1729. 1700 Approx. 201 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A33987 Wing C5356 ESTC R18873 12396393 ocm 12396393 61191 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33987) Transcribed from: (Early English Books Online ; image set 61191) Images scanned from microfilm: (Early English books, 1641-1700 ; 935:8) An answer to Dr. Scot's cases against dissenters concerning forms of prayer and the fallacy of the story of Commin, plainly discovered. Collins, Anthony, 1676-1729. [2], 74 p. Printed for A. Baldwin ..., London : 1700. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Scott, John, 1639-1695. Prayer -- Early works to 1800. Dissenters, Religious -- Great Britain. 2003-06 TCP Assigned for keying and markup 2003-07 SPi Global Keyed and coded from ProQuest page images 2003-08 Marika Ismail Sampled and proofread 2003-08 Marika Ismail Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion Advertisement . THere is lately Published , A Letter of Advice to the Churches of the Nonconformists in the English Nation : Endeavouring their Satisfaction in that Point , Who are the True Church of England ? And now in the Press . Short Animadversions upon Dr. Calamy's Discourse ( in the Conformists Cases against Dissenters ) concerning a scrupulous Conscience . An Examination of Dr. Hascard's Discourse concerning Satisfaction , wherein it is inquired , How well the Author of the said Discourse hath proved , That it is not lawful for a Man to go from his Parish Church to Meetings , that he might better Edifie . AN ANSWER TO Dr. SCOT's CASES AGAINST Dissenters CONCERNING Forms of Prayer . AND The Fallacy of the Story of Commin , plainly Discovered . LONDON : Printed for A. Baldwin at the Oxford-Arms in Warwick-Lane , 1700. AN ANSWER TO Dr. SCOT's CASES of CONSCIENCE ABOUT Forms of Prayer . IN the Question , relating to ( Forms of Prayer ) agitated of late Years betwixt Learned Divines , of several Perswasions , Three Things are considerable , which are no light Prejudices against their Opinion , who have been so Zealous for them . 1. The Difficulty of bringing them to State the Question right , or to speak closely to it , when so stated . 1. Whether Forms of Prayer be lawful yea or no ? 2. Whether supposing them lawful , they may be lawfully imposed on Ministers of the Gospel ? 3. Whether ( supposing they may be lawfully imposed on by some ) they may be lawfully imposed universally on all Ministers , and by all Ministers used in their Publick Ministration ? 4. Whether People may join with Ministers using them ? Are Four distinct Questions . The first of which is ( that I know of ) denied by none . The last , by none , or very few . The Author of the Book called , A Reasonable Account , why some pious Nonconforming Ministers in England , Iudge it sinful for them , to perform their Ministerial Acts in Publick , solemn Prayer by the prescribed Forms of others . Chap. 1. Stated the Question thus . Whether it be lawful for Ministers ( having the Gift of Prayer ) ordinarily to perform their Ministerial Acts in Solemn , Stated , Publick Prayer ; by reading , or reciting Forms of Prayer composed by other Men , confessedly not divinely and immediately inspired , although by Superiours required so to do ? His Learned Answerer confesseth , That he had Stated the Question with sufficient plainness and clearness . Let that then be taken for the true Question , for we are concerned in no other . 2. A Second considerable Prejudice is , That those who have pleaded the lawfulness of the Vse of Forms ; have laid a great deal of more stress , upon the inartificial Arguments , drawn from Authority and Antiquity ( as they have pretended ) than upon any artificial Arguments drawn from the intrinsick Nature of the Action ; whereas one Scriptural , or Artificial Argument is worth a Thousand others ; and till the lawfulness of an Action be proved , no Argument from Authority commanding , or Antiquity , or present Usage approving , can come into any Consideration at all ; it being most certain , that no Authority of Man can oblige us contrary to the Will of God , neither ought any Examples of Men to be produced , as Temptations to move us to any Thing of that Nature . 3. A Third is , Their extravagant Zeal to load the Opinions contrary to theirs , with odious Prejudices and Imputations . Three of these I have taken more special Notice of in this Case . 1. The First is great Impertinence , and Nonsense , and Rudeness to say no worse , that are sometimes mingled with extempore Prayers ( so our Casuist phraseth it ) Part 2. pag. 14. 2. The Possibility that fluency of Expression may be from Diabolical Inspiration . This our Casuist also hits upon , I do not remember any higher Authority for this , than that of Ravilliac Redivivus . Since the Notion mightily pleased Dr. Falkner , in his Vindication of Liturgies , p. 41. Ravilliac produced only the Instance of Major Weier , to prove what he said , our Casuist hath found more . 3. The Third is , That these conceived Prayers , were first brought in by Iesuits . This also our Casuist hits upon , P. 2. pa. 59 , 60. For the First of these , I do not think it worth the while to say any Thing to it , the Knowledge of the contrary , to so many Thousands in London for Twenty Years together ( whiles hardly any others were publickly used ) and the Experience of Two or Three and Twenty Years since , whiles the Forms have been used in Publick Temples , yet others also have been used in the hearing of many Thousands , is so eminent a Confutation of this , as nothing need be added , to say nothing of what hath been already said , that Forms for the Desk will not prevent this , unless we have some for the Pulpit , and that for Sermons , as well as Prayers , and for Families , &c. and that as large an Experience hath shewed , that a wandring Mind in a Minister , will expose Forms to the like Absurdity ( of which Instances enough might be given ) besides , that it is no small Imputation upon those who are intrusted to send out faithful , and able Preachers , that they send out such as cannot Pray , without Impertinency , Nonsense , and Rudeness , or Worse . But the two latter have in them so much of falshood ( if not , something much worse ) that it is necessary to vindicate , free , conceived Prayer , from such black and odious Imputations , fit for nothing ; but to make some prophane Persons , matter for Discourse over a Pot of Ale , or Pint of Wine . I will begin with the latter first , as to which our Casuist faith , P. 59. Par. 2. " That we should do well to consider who it was that first introduced it [ that is praying by conceived Prayer ] into England , and set it up in Opposition to our Liturgy . For First , There was one faithful Commin , a Dominican Frier , who in the Ninth of Elizabeth , to seduce the People from the Church , thereby to serve the Ends of Popery , began to Pray Ex tempore , with such wonderful Zeal and Fervor , that he deluded a great many simple People , for which he was afterwards amply Rewarded by the Pope . After him one Thomas Heath a Iesuit , pursued the same Method , exclaiming against our Liturgy , and crying up Spiritual , or Ex tempore Prayers , thereby to divide the People from our Publick Worship , telling the Bishop of Rochester , by whom he was examined . That he had been Six Years in England , labouring to refine the Protestants , and to take off all Smacks of Ceremonies , and to make the Church purer † And I hope , when our Brethren have well considered , who it is they join with , and whose Cause they advance , while they thus decry our Liturgy , and Cry up their own Ex tempore Prayers , in the Room of it ; they will at last see Cause to retract a mistake , which none but the Church of Rome will have cause to thank them for . " The Learned Author quoted by our Casuist in his Margent , thus expresseth himself in the Place cited . " Of this , we have a considerable Evidence lately offered to the World , in the Examination of a Priest so imploied at the Council Table , A. D. 1567. being the Ninth of Queen Elizabeth , which is Published from the Lord Burleigh's Papers , which were in the Hands of the Archbishop Vsher , and from him came to Sir Iames Ware , whose Son brought them into England , and lately caused them to be Printed . " To prove this , he quotes no more valuable Author then Foxes and Firebrands , 1680. So that to the Author of that Reverend Pamphlet , Foxes and Firebrands we must go , and if he proves Romantick , all this Story is spoiled . The Author of that Pamphlet hath this Story , Pag. 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. Too long for any to transcribe . I shall only make some Remarks upon it , sufficient to make it appear ridiculous enough . 1. He tells us , it was a Story which happened 1567. Ninth Elizabeth . And p. 14. he saith , " It produced the Act for preventing Popery , and other Sects , which injoined all People from Ten Years old , and upward , not having a lawful Impediment , to repair every Sunday , to hear Divine Service under the Penalty of forfeiting Twelve Pence for every such default . " Whereas First , There was never any such Act , as took Notice of Persons Ten Years Old. Secondly , For the Twelve Penny Act , it concerns none under Sixteen Years of Age , and was made first Elizabeth , which was Eight Years before , ( surely the Worthy Author read first Elizabeth , decimo Elizabeth ) was not this think we a very judicious Author fit to have his Word taken ? How this falshood could escape the Eyes of the Learned Dean , that thought fit to give such a Paltry Pamplet Credit I cannot but admire ; but we shall find more than this to defame this Romance by . 2. He tells us the Story was transmitted ( being an extract out of the Memorials of my Lord Burleigh , to Bishop Vsher ) from his Papers to Sir Iames Ware , from him to Robert Ware Esquire his Son. So then , here are Papers , which in their Original are pretended to be but Extracts ( by we know not whom ) these Extracts , are 116 Years Old ( wrote in Paper ) never that we heard of discovered by Bishop Vsher all his Life Time , but coming , none knows how , or when , to Sir Iames Ware , ( who is not said to be the Bishops Executor ) neither did Sir Iames communicate them , but Dies . At length , 't is pretended one Mr. Robert Ware his Son , hath obliged the World , not by Publishing them himself , but by communicating them to the Author of Foxes and Firebrands ( in whose Hands , Papers of that Nature whatever they got , were like to loose nothing ) thus the World comes to be blessed with them ; and I presume this Story , deserves just as much Credit as the Catholick Letter , Published a little after this , the Forgery of which was detected by Parliament , and the Author cried Peccavi for it . Surely , if we were not very partial in our Judgments , upon Relations and Stories , that favour our own Opinions , and Fancies it were hardly possible any Learned Man could call this a considerable Evidence , which hath nothing of an Evidence in it . Here is a Paper Evidence , that is , but a pretended Abstract , and that of a Relation of Matter of Fact more than a hundred Years Old ( it were worth something to see it ) and this communicated to the World , after I know not how many Descents . My Lord Burleighs , the Primates , Sir Iames Ware , and at last at the Second Hand , not by him that had this Relick , but by one who hath not given the World much Cause to be confident of the Truth of what he hath wrote . And as it will appear by what followeth , hath no more deserved any Credit from the World for this Story , ( which will appear , if not a Romance , yet to have such Marks of one , as any one upon an Hue and Cry would ) see Reason to stop it upon Suspicion , as such . 3. In the first Place , he saith , Faithful Commin was a Friar of the Order of St. Dominick . This encouraged the Dean of Pauls to call him a Priest , and our Casuist to call him a Dominican Frier ; but how doth this appear from any Part of the Story , as related at large in the Pamphlet ? He confessed no such thing , all that he said , was , that he was of Christs Order , a Preacher of the Holy Gospel . No such thing was proved against him . Clerkson ( the Arch-Bishops Chaplain ) saith , he fell from the Church of Rome , and puts him to prove his Ordination ; objects , that he never came to our Liturgy , nor received the Sacrament from any of our Orthodox Clergy-men . Draper the Cook and his Maid witnessed nothing , but their hearing of him Pray two Hours in his Private Chamber . Neither doth Baker the Ship-master prove any such thing , he only tells the Council of a Story that one Martin Daval , should tell him , of which this was no Part. Possibly he had been a Dominican Frier , but that he was so now , appeareth from nothing in the whole Story , and there is no doubt but in the Ninth of Elizabeth , there were some hundreds of Dominican Friers , that were Protestants ; for it was but Nine Years after the generality of the Nation had been Papists . So as all that should have been said ( if so much could ) was , that this Faithful Commin ( who formerly had been a Dominican Frier ) was accused by Iohn Clerkson ( Chaplain to Archbishop Parker ) Nicholas Draper , and Mary Dean a Maid Servant . 4. They Deposed ( as is said ) upon their Oath . What ? That the said Faithful Commin , was no true Protestant , but a false Impostor , a Sower of Sedition among Her Majesties Loyal Subjects . This is a pretty Strange Oath , as if one should go and depose before a Justice of the Peace , that A. B. is no Honest-man , but a Thief , a Murtherer , &c. I wonder what Judge or Justice of Peace would Convent any upon such an Oath ? Yet we are made believe ( not very probably ) that upon this he was Convented , Munday April 5. before the Queen and the Council , where Archbishop Parker examined him . I hope upon his Examination , something will appear further . 5 : The Archbishop ( as is said ) asked him , Of what Profession he was ? He replieth , Of Christs Order . The Archbishop asks him , What Order was that ? He replieth , A Preacher of the Holy Gospel . The Archbishop asks him , What Gospel he call'd the Holy Gospel ? He replies , The Gospel of Iesus Christ. The Archbishop asks , Vnder what Porrer do you own to bold that Gospel ? He replieth , Vnder Christ and his Saints . The Archbishop asks , Do you acknowledge any other Power save that of Christ to be on the Earth ? He replies , Yes I do . Archbishop saith , What is that ? He replies , The Holy Catholick Church . The Archbishop saith , Do you not acknowledge , a Defender of the Holy Catholick Faith ? He replieth , God is the only Defender . Then the Archbishop tells the Queen , he was instructed , or else was a Man of Craft . I would now gladly know , what upon all this his first Examination , spake him a Papist . His Answers are as like the Answers of some simple , weak Noncon , as is imaginable . Neither doth the Archbishops Questions argue his Suspicion of him to be a Papist . He doth not so much as ask him , what Religion he owned , nor propound any Question to him about any distinctive Point of Popery . Nor do the Archbishops Questions found like Questions indeed , propounded by a Man of Archbishop Parker's Learning , who would hardly have phrased his Questions so , 1. Vnder what Power do you own to hold [ certainly he would have said to preach ] the Gospel . 2. Do you acknowledge any other Power , save Christ on the Earth ? Those who formed these Questions , seem to be some Persons short of the Learning and Judgment of Archbishop Parker . After this , the Author of Foxes and Firebrands tells us , that Commin was ordered to withdraw , then the Witnesses were called , of which Iohn Clerkson ( the Archbishops Chaplain ) was the first , who told the Queen he had been acquainted with Commin for a Year before past . The Queen asked him , What he had to say against F. Commin , that he suspected him to be an Impostor ? He Answers Three Things . 1. Let him ( saith he ) prove his Ordination , since he fell from the Church of Rome . 2. Why he never cometh to the Prayers of the now established Church of England . 3. Let him prove , that ever he received the Sacrament according to the Church of England , from any of our Orthodox Clergy-men . 6. This is all so Romantick , as hardly any thing can be more ; I suppose the Accuser after an Oath taken , ought to have averred before so great a Presence , not to have said , Let him prove . At this rate the Council might have sent for , and Charged every Subject the Queen had , was it ever before heard , that an Accuser charged with an Oath , to speak the Truth , the whole Truth , and nothing but the Truth , should begin his Deposition with , Let him prove . How must the Entry of this be ? This Deponent being sworn and examin'd , saith , Let him prove his Ordination , since he fell from the Church of Rome , &c. My Lord Burleighs Clarks knew better how to draw a Deposition sure . 2. But besides , what should Commin prove ? That , which none in England ( being a Priest of the Church of Rome before ) was ever required to prove , nor ever had , viz. a Second Ordination , after his Conversion from the Romish Religion . The Author goeth on telling us , that after some Consideration , he was called in again and asked , Whether he was ever ordained , and by whom ? Commin saith he was , and by the Cardinal Pool , ( who was dead nine Years before this ) the Archbishop asks , If he had not any other Certificate under the Bishops Hands since the Reformation ? He saith , not any . The Archbishop asks him , Wherefore be would dare to Preach , having not got a License of Permission , under some of our Bishops hands , how shall we be assured you are not of the Romish Church ? Commin Answers , There are several have heard my Prayers , and my Sermons , and can testifie that I have spoken against Rome , and her Pope , as much as any of the Clergy have , since they have fallen from Her , I wonder therefore , why I should be suspected . 7. So certainly might any one else wonder , till they had proved some Popish Tenets broached by him , and either publickly Preached , or secretly Whispered . The Archbishops Question too was admirable , how should his Purchase of a License to preach , have secured them that he was no Papist . Though he had taken the Oath of Supremacy , he might have vomited it up , both Bonner and Gardiner had done as much . But the Archbishop is made to go on thus . By your Answer Mr. Commin , I perceive you would have any one Preach , so that he speak but against the Pope in his Sermons . Commin is made to Reply , not every one , but he whose Function it is , and who hath the Spirit of Grace and Truth . The Archbishop replieth , But is this Spirit that is in you , either the Spirit of Grace , or Truth , that doth not comply with the Orders of the Church , lately purged from Schism and Idolatry ? 8. This Question now proceeds upon this Hypothesis . That a particular Church lately purged from Schism and Idolatry , can make no Order , that cannot by all be lawfully complied with ( that is , cannot err ) which is directly contrary to our Thirty Nine Articles , and not like to have been the Speech of so Learned and Judicious a Person , as Archbishop Parker was . But to proceed , Commin is brought in replying to the Archbishop . Therefore I endeavour to make it purer , as far as God permits . The Archbishops asks , How do you endeavour to make the Church purer , when you neither communicate with Her in Sacraments , or in Prayer ? To which Commin Answers , Yes , I endeavour , if when I Pray to God , that he would open the Eyes of Men to see their Errours , and several have joined with me , when I have prayed among them , and I have both given , and taken the Body of Christ to those of tender Consciences , who have assembled with me in the fear of the Lord. The Archbishop replies , By your Words then , you have a Congregation that follows you . Commin replies , I have . The Archbishop asks , Of what Parish , and in what Diocess ? He replies , neither in any certain Parish , nor in any certain Diocess . The Archbishop replies , Where then I Pray ? He replies , In the wide World among the flock of Christ , scattered over the whole Earth . The Queen replies , Your Diocess is very large Mr. Commin . 9. I would gladly know of any , who understand Sense , what there is in all this , to prove this Commin was a Papist . After this two other Witnesses were examined , one Draper , and Mary Dean his Maid . Draper , saith , " That Commin , came to his House at the Maiden-head , with several of his Followers , where he bespoke a Joint of Mutton , and Two Hens for his Dinner , hearing that his Profession was a Cook , that he shewed him a Room , for him and the Company that came with him , perceiving several to come and inquire for him . That by Chance going up to the Stairs , he heard one Groan and Weep , which caused him to lift up the Latch , at first he was startled and stood amazed , but inquiring of one of his Followers , what ailed the Man ; he replied , Do ye not see we be all at Prayers ? The Maid ( saith he ) wondering where I was , came to seek me , and found me amongst them , and can testifie the same . The Maid ( Mary Dean ) testified the same , adding , that she thought he was Distracted , when she heard him Pray ; but the People said , he was an heavenly Man , and that it was Gods Spirit made him weep for the Sins of the World. Draper added , That he continued about two Hours in Prayer , then some went away , about Ten staid , and did eat what they had spoken for , and paid him to the utmost Penny. " What was there now in all this , to prove Faithful Commin a Popish Priest ? Was it his Praying two Hours ? Here is nothing else evidenced against him , yet this was the whole Proof , as recited by the Author of Foxes and Firebrands . But it may be , we shall meet with something afterward , more Effectual . Let us therefore proceed with the Story . The aforesaid Author tells us , that after this the Queen caused Commin to be called in , and told him that , If he would receive Orders , and become of the Church of England , he might ; otherwise he must not be permitted to Pray and Preach among Her Subjects . How improbable a Story this is , may be understood by any that understand , that according to our English Discipline , none once ordained by the Church of Rome is to be reordained ; and it is not likely the Queen would have put him more upon a Reordination , than a Rebaptization . His fault apparently was , a Preaching without License , and so much is imported by the Queens next Words ( if ever they were Hers. ) You have usurped over the Power both of Church , and of State , in doing contrary to the Order , that We , our Council , and Parliament have agreed on unanimously , by , and with the Consent of the whole Clergy of my Realm . Commin ( as the Tale is told ) desires Time to give the Queen an Answer . The Queen requires Bond for his Appearance , pretending other Examinations to be taken , and Questions to be propounded . How Preaching without Licence , and Praying Two Hours in an Inn , came to be a Council-Board Case , deserveth thinking-Mens Deliberation ; for here is nothing else either confessed by him , or objected , or proved against him ; but not coming to the Prayers , and not receiving ' the Sacrament , for both which , the Statute , and Ecclesiastical Law was plain enough ; and in Cases where the Law hath provided , the Council-Board useth not to concern themselves . The upshot of the Story is , that one Bland , and Twenty others were Commin's Security , for his Appearance again at the Council-Table , 12 April , 1567. When they did appear , but were put off till the next Day . When ( as the Tale is told ) Commin did not appear , his Bail was sent for , but they were discharged , being bound only for his Appearance 12 April , when he did appear . Commin , if we may believe the Author of Foxes and Firebrands , went away that Evening , April 12. The same Author tells us , p. 12. " That Commin coming from the Council , told his Followers , that Her Majesty , and the Council had acquitted him , and that he was warned of God to go beyond the Sea , to instruct the Protestants there , and that ere long he would return to his Flock , with better Success . He told them , that Spiritual Prayer was the chief Testimony of a true Protestant , and that the fett Form in England , was but the Mass Translated - So after he had with a Multitude of Tears like a Crocodile , first prayed an Ex tempore Prayer , the better to prey upon the poor deluded People ; he took his leave of them , telling he had not one Farthing to support him in his Journey , yet being Gods Cause , he would undertake it out of Charity ; and he was assured that the Lord would raise him up Friends where ever he travelled . This Speech set most of the People on Weeping , especially the Women , who requested their Husbands to contribute towards his Necessities , and it was made appear after his escape out of England , that they Collected for him 130 l. besides what the compassionate Sex bestowed upon him unknown to their Husbands . " All this now is either True or False , if it be all a Forgery , and of the same Batch that the Letter which came out a little before this Pamphlet from the Jesuit in Paris , to his Correspondent in London , shewing the most Effectual Way to ruine the Government , and Protestant Religion ( complain'd of in Parliament , March 21 st . 78. which the House of Commons was informed , one Dr. Nelson was the Forger of , March 26. 1679. and upon it , that Day ordered him into Custody , and for which he had upon his Knees a Reprimand , May 2. 1679. ) it signifies nothing . If any think it was true , he should do well to consider , how the Author of Foxes and Firecrands , should know it to be so . It is a Passage 116 Years Old , and not likely ( as any will say that ever saw any Minutes of the Council-Board ) to be all entred there , or so taken by the Secretary Cecil , as to be so whole in his Papers . It was not the product of any judicial Examination , few I think will be so credulous as to believe such Romances . Let us yet go on with the Story , in the latter Part of which ( if any where ) must be the Proof of Commin's being a Popish Priest. The Author of the Book aforesaid , tells us , there was no further Account of Commin , till the 14. Sept. which was just five Months , and no more from Commins going away . Then , " One Baker , a Shipmaster arrived at Portsmouth , and told ( we know not who ) that he had seen Commin in the Low Countries , and that coming to unlade some Goods at Amsterdam , one Martin Van Daval , a Merchant of that City , hearing him talk of the said Commin ; told him , that this Faithful Commin , had been lately at Rome , and that the Pope Pius Quintus had put him in Prison , but that Commin writing to the Pope , that he had something of Importance to communicate to him , the Pope sent for him the next Day , and assoon as he saw him said . Sir , I have heard how you have set forth me , and my Predecessors among your Hereticks in England , by reviling my Person , and railing at my Church : To whom Commin replied , I confess my Lips have uttered that which my Heart never Thought , but your Holiness little thinks , I have done you a most consid erable Service , notwithstanding I have spoken so much against you . To which the Pope returned , How in the Name of Iesus , Mary , and all the Saints hast thou done so ? Sir ( said Commin ) I Preached against set Forms of Prayer , and I called the English Prayers , English Mass , and have perswaded several to pray spiritually , and Ex tempore , and this hath so much taken with the People , that the Church of England is become as odious to that fort of People , whom I instructed , as Mass is to the Church of England , and this will be a stumbling block to that Church , while it is a Church ; upon which the Pope commended him , and gave him a Reward of Two Thousand Ducats for his good Service . " Qui Bavium non odit , amet tua Carmina Maevi . Let those whom a Romance , or notorious Forgery will tickle , be pleased with this most inartificial One , which hath as many Brands of such a thing , as it is almost possible a Story should have , 1. First , Here is but five Months allowed for one to go in to Rome ; be there taken Notice of , Imprisoned in the Inquisition , delivered , to come back into Holland , for a Merchant in Holland to be informed of all these Transactions ; to tell them to a Ship-master unloading Goods , for him again to load his Ship , to come to Portsmouth , from thence to London , and be Examined before the Council ; which makes it alone much like the Story of him that shot the Deer through his Claw , and Right Ear at the same shot , which might be true , but not very easie to be credited by any thinking Man. 2. Here are set , formal Speeches reported betwixt the Pope and Commin , upon his Private Discourse with the Pope , which none could know , or relate , unless they wrote the Words in Characters ( a thing not so usual in Rome ) and upon the Truth of these Words of Commin to the Pope , lies all the Stress of the Matter for which this Story is brought . This is so bare-faced-a piece of Fiction , as any Man of ordinary Modesty would blush at . 3. Here are Forms of Speech used , not very likely to be used , either by a beggerly Priest to a Pope , or by a Pope unto him ; it would also be inquired , Whether Pius Quintus used that Phrase ordinarily , In the Name of Iesus , Mary , and all the Saints ? 4. It is not very probable , that he being committed for so high a Crime , as railing at the Pope or the Church of Rome , should be so soon discharged , upon writing a Lie ; all know in such Cases there use to be Petitions upon Petitions , nor is the Pope so much at leisure , as to send for a Prisoner the next Day . 5. What Evidence had the Pope of the Feats Commin had done ; did he take his own Word ( think we ) for the good Service he had done , so as to acquit him of such a Crime ? 6. All I can say is , If the Pope gave him 2000 Ducats upon these Terms , Pius Quintus and his Money were sooner parted , than I think any reasonable Man will believe they should . I Appeal to the Judgment of the whole World , whether this Story hath any thing of credibility in it . The next Story brought to perswade us , That free , Spiritual Prayer was brought in by the Iesuits and Romish Priest's is the Story of one Heath , related largely by the aforesaid Author of the Pamphlet called Foxes , and Firebrands , out of a pretended Registry of the Episcopal See of Rochester , which begins Anno 2. & 3. Phil. & Mar. and continued to the 15 th Elizabeth . The Passage which makes up the Story , he saith was 11. Eliz. he tells us the Story at large , p. 15 , 16 , 17 , 18 , 19 , 20 , 21 , 22. Dr. St. mentions it in his Preface to his Vnreasonableness of Separation , p. 13 , 14. Our Casuist hath it again , Part 2. p. 60. I shall not trouble my Reader with the History at large , which may be read by any that are curious in the afore-mentioned Pamphlet called Foxes and Firebrands . All in it which looks towards our Purpose is , that this Heath confessed , that he had been a Iesuit Six Years before , viz. Anno 1562. but owned himself at that Time a Protestant , and accordingly applied himself to the Dean of Rochester ( his Brother having been lately Bishop of that See ) for some Church preferment , and had incouragement , only the Dean would first hear him Preach , and appointed him , 21. Nov. when he Preached , and that in the Cathedral upon Acts 12.6 . Peter therefore was kept in Prison , but Prayers were made without ceasing to God for him . It seemeth , this subtle Iesuit was so simple , as in a Probation Sermon to tell the Dean , and his other Hearers . That they were not the Prayers of the Church of England as then established , that brought Peter out of Prison , but spiritual Prayers . The Sexton ( as the Story goes ) after Sermon found a Letter in the Pulpit , directed to one Mr. Thomas Thinn , he carrieth it to the Bishop , and it was as followeth Brother , " THe Council of our Fraternity , have thought fit to send you David George , Theodorus Sarter , and Iohn Hutts , their Collections , which you may distribute where ever you see it may be for your Purpose , according to the Peoples Inclinations ; these mixtures with your own , will not only puzzle the Understandings of your Auditors , but make your self Famous . We suppose your wants are not considerable at present , by what we have heard , how your Flock do admire you every Day , more , and more . Be not over zealous in your Proceedings in the beginning , but gradually win on them , as you visit them ; and according as you find their Inclinations bend to your Design . Let us hear how you have proceeded , for it will satisfie our Brethren much , and inable them to instruct you for the Future ; Hallingam , Coleman , and Benson have set a Faction amongst the German Hereticks , so as several , who have turned from us , have denied their Baptism , which we hope will soon turn the Scale , and bring them back , to their old Principles . This we have certified to the Council , and Cardinals . That there is no other way to prevent People from turning Hereticks , and for recalling others back again to the Mother Church , then by Diversity of Doctrines ; we wish you to Prosper . " Madrid , Oct. 26 , 1658. Samuel Malt. Upon this Letter thus found , the Bishop of Rochester Convented the Preacher , Nov. 22. chargeth him with nothing , but a Suspicion that he was a Iesuit , and that this Letter came indeed to him , though under the Fictitious Name of Thomas Thinn . If we may believe the Story he confessed , that he had been a Iesuit Six Years before , 1562. but faith , that he had for Six Years before , past , withdrawn from them . The Bishop ( to prove him a Iesuit still ) urged his Saying in his Sermon the Day before . That they were not the Prayers of the Church of England , but spiritual Prayers , that brought Peter out of Prison ( and was not this a concludent Argument that he was a Iesuit ? ) And by and by , the Bishop asks him , if he had no Letters from those of his own Order ? If he knew one Malt , sheweth him the Letter supposed to be by him dropped in the Pulpit . He owned , that he had heard of Malt , and perhaps had formerly known him , but would not own that he yet was a Papist . But it is said , that upon search at his Inn ( for he had been in Town but Three Weeks ) his Beads were found in his Boots , and amongst his Papers , a License from the Fraternity of the Iesuits , and a Bull dated the first of Pius Quintus ( which by the way was that Year ) To Preach what Doctrines that Society pleased , for dividing Protestants , and in his Trunk were found several Books denying Infant Baptism . Upon which it is said , the Bishop adjourned the Court Three Days , to the 25. Nov. and in the mean time sent to the Council for Instructions . Vpon 25. Nov. be remanded him to Prison , Sentenced him to stand in the Pillory Three Days , and on the Third Day to have his Ears cut off , his Nose slit , Fore-head branded with F. and to be perpetually Imprisoned . This is the Story . Admit , now it were true in all Points , I see nothing in it , that either makes against free , conceived , Prayer , or against Dissenters . Who doubteth but that Iesuites will turn themselves into all Shapes , this very Iesuit was a Probationer for a Son of the Church , he Preached before the Dean for that Purpose . One of them may be all for the Prayers of the Church , and for the heighths of Ceremonies ( as we know Popish Priests are generally . ) Another of them may be for conceived Prayer , and exclaim against the Ceremonies , when both the one , and the other , drive the same Design , that they may rule . Now had we no Liturgy universally imposed , nor any Ceremonies so imposed , their Designs were spoiled , and they would be put to new Topicks . I never thought the good Angels in the least defamed , by the Devils transforming themselves into their Appearance . But this Story as related by the Author of Foxes , and Firebrands , hath as great Appearances also of a Forgery , as can well be imagined . 1. It comes to us only upon the Credit of a Registry , and concerneth a Matter of Fact 115 Years since , is justified by no Print , though both Itolinshead and Cambden wrote the History of Queen Elizabeth's Reign with great Particularities . Now we know the Authority of an Ecclesiastical Court , is such , as none of our Civil Courts will admit their Scripts for Records . 2. We know there was for Twenty Years an Interruption of those Registrings , in which Time they lost many of their Books and Papers , this must be supposed to have escaped the common Fate . 3. The Register must be presumed to have made a true Entry , and that Verbatim , of what the Bishop said , and Heath answered . Those who have been acquainted with those Courts will tell us , they could never find a true Entry made , of what was said between the Iudges and Parties questioned , when they have looked for them within Fourteen Days or a Month. 4. This Examination was in Court. Registers use not in Court to set down Questions and Answers at large , but to make Minutes of them , and then extend them at their Leisure ; so as this Examination was probably set down when the Court was done , as Mr. Register's Memory would serve him , and it was for the Interest of the Church to set down , so as we cannot be assured that so much as one Question with the Answer to it , is truly set down . 5. By what Authority did the Bishop Sentence him to the Pillory , to have his Ears cut off , his Nose slit , and to suffer perpetual Imprisonment ? And for what Crime ? All the World knows , that since the Reformation , no Bishop ever had such a Power . The High Commission , and Star-chamber , in latter Years exercised some such Power , but this was in the Bishops Consistorial Court , which never had such a Power . 6. It is neither probable , that a Iesuit should put his Beads into his Boots , nor keep a Letter ( of no more Moment ) in his Pocket to drop in a Cathedral Pulpit . 7. The having of Popish Beads , or Books denying Baptism , or speaking such Words , was by no Law a Crime , subjecting a Person to so severe a Punishment . 8. In the Year , 1536. ( but Thirty Two Years before ) there were not Ten Iesuites in the World. In the Year , 1540. ( but Twenty Eight Years before ) Pope Paul increased them to Sixty . In the Year , 1543. ( but Twenty five Years before ) he established them without Limitation . In the Year , 1541. ( but Twenty seven Years before this Year ) Their Colledge at the importunity of Peter Mascarenhaz ( the Portugal Ambassadour to the Pope ) could afford but Two ( and those were Two of the first Twelve ) Xavierus , and Rodericus for all Portugal . This Story happening within Twenty seven Years , supposeth them a formed Body , with settled Correspondencies , so as there was a Communication fixed betwixt Rome , Madrid , and England . The probability of which I leave to my Readérs Judgment . 9. Whereas Common Fame speaks the Iesuites the most subtle of all Orders . This Narrative , speaks their Fathers ( for so all their Missionaries are ) the veryest Coxcombs in Nature . Otherwise Heath would never at first have owned himself a Iesuit , 1562. muchless would he , preaching a Probation Sermon , and that in a Cathedral , have so sillily reflected on the Prayers of the Church , or told the Bishop . That he had laboured to refine the Protestants , and to take off all smaks of Ceremonies . The poor Iesuit is made here beneath a tolerable Fool. 10. Nor was the Iesuit Malt made less . Whereas the Anabaptists had been once up in - Germany , 1524. and finally quelled upon their after-rising in the Years , 1534 , 1535. Malt the Iesuit is here brought in , endeavouring to perswade his Friend , that Hallingam , Coleman , and Benson , Thirty one Years after , and 1568. had raised this Faction . Was not this a great Blockhead , think we for a Iesuite ? These Difficulties ( as to Credibilty ) this Story laboureth under , how much soever it pleased the Dean of Pauls , or now pleaseth our Casuist . I am aware of what the Dean hath further said to strengthen this Story , and to evince the suitableness of these pretences about spiritual Prayer ( as he calls them ) to the Doctrine , and Practice of the Iesuites ; but he hath received an unanswerable Answer by the Learned Author of the Book called . A Modest and Peaceable Enquiry into the Design and Nature of those Historical Mistakes that are found in Dr. Stillingfleets Preface to his Vnreasonableness of Separation , p. 7 , 8 , 9. where is proved . 1. " That the Iesuites were not the first Inventers , nor the first bringers in of spiritual Prayer ; spiritual Prayer , being owned , acknowledged , and privately practiced ever since the Apostles Days ; for the Church never did forbid the use of it , faith Filiucius . 2. That the Iesuites ever have , and still do zealously oppose the use of Free Prayer . 3. That wherein the Iesuites and the Dissenters agree , as to this , it is in no other respect , than wherein the Universal Church agree with them . 4. That wherein the Dissenters , and the Doctor differ about spiritual Prayer , the Dr. closeth with the Iesuit ; our difference if any , being about the Publick Vse of Free Prayer , against which the Iesuites are . See these Four Things made good in the Book before-mentioned , p. 6 , 7 , 8. " But methinks , the Dean , and those other Divines we have to do with in this Controversie , if they have a mind to make People a little Sport , about this grave business of Prayer , in the Use of Mens own Abilities , they should give it another Name than that of spiritual Prayer . Prayer is then spiritual , when it is so with respect to the Matter , being such Things as the Holy Spirit in the Word , hath directed us to Pray for . Or as to the Manner , when it is the Action of our inward Man , not the outward only , not a meer Lip labour , and so it is opposed to what is meerly Verbal . Or else , when it is attended with Holy , and spiritual Affections excited , and inflamed by the Holy Spirit . I am sure all other Prayer is an Abomination in the sight of God. All the Question is , betwixt our Brethren and us , whether the Words we use in Prayer , should not be first formed in our own Hearts , and whether that Prayer which is such , be not more spiritual than other . That is , 1. Whether there be not more of the Work of our own Spirit in it ( which I think no modest Man will deny ? ) 2. Whether there be not in such Prayer more room left to the Spirit of God to bring to our Remembrance what we have to confess , to supplicate and give Thanks for ? No Words diminutive of spiritual Prayer , become a Divine who ought to know , that God is a Spirit , and will be worshipped in Spirit and in Truth . What , if some Iesuites have discoursed for this kind of Prayer under the Name of Oratio acquisita , acquired Prayer ? So they have discoursed very well , for the Divine Nature of Christ , the Trinity , the Love of God , &c. All Sober Divines will grant , that this acquired Prayer , is the most perfect Prayer . The Iesuites never discoursed for it , but in Private . They agree with some others that are no Dissenters , as to Publick Prayer . There was a Time , when many can bear both the Dean , and our late Casuist Witness , that they both approved , and practised this kind of Praying ; if they see better now , they must Pardon others , that cannot see by their Spectacles ; still acquired Prayer , or free Prayer , is what it was in the same Degree of Goodness , and Praeference . I know nothing that Spiritual Prayer can be opposed to , but either carnal , or meer formal Prayer , from both which the good Lord deliver the whole Generation of those that seek his Face . But this is enough to deliver free , or conceived , or acquired , or ( if they will have it so ) spiritual Prayer ; from the false and fordid Calumny of being brought in by Iesuites . 3. The Third is yet worse . That the Devil may have a Causation in it . The first that I remember I have met with , who hath taught the World this new Imputation , was the Author of Ravillac Redivivus proving it from the Instance of that prodigious Hypocrite in Scotland , Major Weier . The next that approved his saying was Dr. Falkner in his Vindication of Liturgies , p. 41. who speaking , how the faculty of Expression in Prayer may be procured , faith , It may be procured , as he hath read in some particular Instances , by Diabolical Contracts . What his Answerer replieth to him , see p. 43 , 44 , 45. Our Casuist hath improved the Notion , Part 2. page 13. " But then Secondly , As for Diabolical Inspirations , of Matter and Words in Prayer , we have sundry very probable Instances ; such as Major Weier ( who is said to have received his Inspirations through a Staff ) Hacket , David George , and that Monster of Wickedness Iohn Basilides Duke of Russia , who were all of them possessed with such a wonderful Gift of Prayer , as did not only charm , and ravish those that heard them , but seemed in the Opinion of the most wise and impartial to exceed the Power of Nature , which renders it very probable , that the Matter of their Prayers was for the most part agreeable to Scripture ; otherwise it is hardly conceivable , how they could have procured to themselves so many Admirers , and abused so many honest Minds into a belief , that they were immediately inspired by God. " For Answer to our Casuist , his probable Instances of the Devil , his inspiring ill Men with Matter and Words in Prayer ; I shall only desire the Reader to consider these few Things following . First , Consider , That it is worth the observing , how unreasonable this Casuist , and his Liturgical Brethren are , while they find a Difficulty to allow the Holy Spirit ( who is called , The Spirit of Grace and Supplication , Zech. 12.10 . The Spirit of Adoption , by which we cry Abba , Father , Rom. 8 15. Gal. 4.6 . The Spirit that helpeth our Infirmities , because of our Selves , we know not what we should Pray for , as we ought , Rom. 8. 26. ) any influence on our Words in Prayer , which is a good and Holy Action ; and yet find no difficulty to yield the evil Spirit , such an influence , who abhorreth Prayer , and will leave the Room , where he is molesting Men , when they go to Prayer , as we are assured in good Histories of such Molestations by the Devil , such as that of the Devil of Mascon , Published by Dr. Peter du Moulin , and others . Is not this very unfair dealing , and an horrible Derogation from the Dignity , and blessed influences of the Holy Spirit ? Secondly , Consider , That as for us , we freely grant the possibility of all that our Casuist and his Brethren can reasonably demand , and rightly infer from the foregoing Instances . That is , we grant it is possible that by Gods Holy Permission , Satan may suggest many Things to ill Men , he may represent various Objects to the Imagination and inward Sense ; he can impress the ideas of Objects upon Mens Fancy and Imagination ; and by means of those ideas , he can raise their Passions , and excite their Lusts and corrupt . Affections : He cannot only imprint new Idea's upon their Imagination , but he can also revive in them the Memory of Things past , and restore to them the Ideas of Things which they had forgotten , and seemed to have lost ; and by the one , or the other , or by both these Means he can influence their corrupt Affections , and put them into Motion . These are his venemous Darts , wherewith he agitates their Blood and Spirits , and fixes their Lusts and Passions . He can also suggest to them Thoughts , that it is Gods good Spirit who thus moves them , and makes those Impressions upon them ; and then their own wicked Hearts , inclining them too readily to believe the Truth of his Suggestions , because of the agreeableness of some of the things suggested , to the Vanity of their Minds , out of the abundance of their Hearts , their Months naturally speak , and that with such defining and flourish of Words , as bears Proportion to the natural volubility of their Tongues , or to that readiness of Speech , which by Use and Exercise they have acquired . Thus it is granted , that without bodily . Possession , the evil Spirit might Work in those Children of Disobedience ( Ephes. 2.2 . ) and so doing , might furnish them with Matter of Discourse , and thereby so excite and inflame their corrupt Affections and Passions , that their wicked Hearts so warmed , should readily prepare Words for their Tongues to utter , by a natural or acquired volubility of Speech . But now , Thirdly , Consider , That in all this , there is nothing of that truly , spiritual , vocal Prayer , which is the proper and genuin Effect of Gods Holy Spirit , influencing the Souls of true penitent Believers . For that vocal Prayer , as such , consists of gracious Words proceeding from , and reverently , and aptly expressing the inward workings of Grace , the gracious devout Affections of the Heart , and the Holy and humble Desires of the Soul towards God through Christ. But the Words spoken from the aforesaid wretched Men , were no such gracious Words , they proceeded from no such Good , and so were expressive of no such gracious Affections , of no such holy and humbly Desires . The utmost that with any colour of Reason can be said , is , that they were the Counterfeit , and had the Semblance and Appearance of so good a thing . But then , Fourthly , Let it be considered , That the Devils , and wicked Mens counterfeiting the Inspirations of the Spirit of God , and the spiritual Prayers of good Men , is so far from being an Argument against the Inspiration of the Holy Spirit , and against the spiritual Prayers of good Men influenced by the Holy Spirit of Prayer ; that it is rather an Argument for them : Just as there having been so many false and counterfeit Miracles in the World , is an Argument that there really have been true Miracles ; and as there having been so much counterfeit Coin in England , is a good Argument that there hath been , and there is in it , true and good Coin. For if there had never been any thing of that Nature , true and good ; Devils and ill Men would never have been at the Pains , to make their Counterfeits . Fifthly , Consider , That what ever might be the Design of the Devil in being the Author of such counterfeit delusive Inspirations , ( which to be sure was no good one ; ) and what ever also might be the Design of our Casuist in objecting against us such counterfeit delusive Inspirations ; yet certain it is , that in Truth and Reality , it is no Reproach to the Holy Spirit of God , that he suffers the Devil and his Instruments to counterfeit his Holy Inspirations ; no more , than it is a Reproach to Gods Holy Angels , and faithful Ministers , that Satan transforms himself into an Angel of Light , and that Satans Ministers also are transformed into the Ministers of Righteousness , 2 Cor. 11.14 , 15. Consider , Sixthly , That the right Use which Men fearing God , should make of the Instances of Diabolical Inspirations before-mentioned , is not to reject the true Influences of the Holy Spirit in Prayer ; for fear of being imposed upon by the counterfeit Inspirations of Satan ( that would be as wise a Course , as to throw away all Money good and bad , for fear of being cheated with counterfeit Coin ) but to be upon our Guard , and to try the Spirits , ( 1 Thes. 5. 19 , 20 , 21. 1 Iohn 4.1 . ) examining the Motions of the Spirit within us , by the sure Rule of Gods written Word ; which even Cardinal Bona confesses to be a sufficient Rule to try Spirits by . ( Cum Scriptum sit ( inquit ) lucerna pedibus meis , verbum tuum , & lumen semitisi meis : sit que sacra Scriptura , sicut , Apostolus ( 2 Tim. 3 16. ) Divinitus inspirata , utilis ad docendam & ad erudiendum in Iustitia , ut perfectus sit homo dei , ad omne opus bonum instructus ; suffciens apparatus ad spirituum Discretionem , in eâ ●rocul dubio reperitur . Bona de discretione spirituum , Edit . Paris , 1673. Cap. 5. p. 54. Without doubt ( saith the Cardinal , there is in the Scripture sufficient means to discern Spirits by . ) And withal , we ought to be very modest , humble , holy , and charitable ; exercising our selves to have always a Conscience void of offence toward God and toward Men. And if we do so , God , who is faithful , will not suffer us to be tempted above that we are able , 1 Cor. 10.13 . The infinitely Good , Wife , and Faithful God , will not suffer any of his Faithful People to be invincibly tempted by Satanical Delusions . God , by his Word and Providence , always furnishes his People with Means to discern Divine from Satanical Inspirations and Enthusiasms : Otherwise , if we could not discern the one from the other , Divine Inspirations would be of no use , but might be a Trap and a Snare to the Best of God's People ; which were Blasphemy to assert , and is contrary to the daily Pattern of the Church of England , which continually prays , That God would cleanse the Thoughts of their Hearts by the Inspiration of his Holy Spirit : And let any sober , intelligent Man read the Life of Hacket and his two Prophets , as it was written and published by Dr. Cousms , no Friend , but an Enemy to Dissenters , and he may see , that their Pretended-Inspired Prayers had the Devil's Mark imprinted upon them in Capital Letters . I will mention but one such Mark : It was usual with them , in their Prayers , to call upon God to confound them , to destroy and damn them , if what they said was not true , and they were not Men extraordinarily and immediately called of God to reform the Church , as they pretended to be . By this one Mark it is easie for any Man of Sense to see and judge that certainly they were Melancholly to a Degree of Madness ; or , that they were deluded by the Devil ; or , that they were both one and t'other . So much is sufficient for an Answer to our Casuist his Instances of Men Diabolically inspired , as he says ; which should indeed make Christians watchful against the Stratagems of the Enemy of God and Men , but should never so far fright them out of their Wits , as to make them reject the true genuine Influences and Inspirations of God's Holy Spirit who helps our Infirmities in Prayer , Rom. 8.26 . If my Style in handling this Argument appear to any too severe , I must beg their Pardon , if I want a little Patience to hear the more-than-probable Effects of the Operations of the Holy and Blessed Spirit traduced for Iesuitical Inventions , and the Effects of the Vnclean Spirit in such Cases . Difficile est Satyram non Scribere — I have been large in this Argument , because it is new ; and all I expect to find new in , the Discourses I am Animadverting upon : In the other Parts , I believe , fewer Words will serve the turn . The First Case which our Casuist undertakes to speak to , P. 3. and so to the 26th . is , 1. Case . Whether Praying in a Form of Words do not stint and limit the Spirit of Prayer ? I must confess , I have always thought it no inconsiderable Argument prevailing with me to judge it unlawful for me , ministring in Prayer , to use the prescribed Forms of others ; because , by doing it , I must necessarily exclude what Influence or Assistance the Holy Spirit may give me in the Performance of that Holy Duty . It is true , this is done as to all the People that join with him that ministreth , but that is quite another Species of Prayer . We know it is the Will of God , that as we sometimes should minister to our selves , and to others , in the Duty of Prayer ; so at other times we should only pray by Communion , or joining with another in Prayer . This is evidently God's Will , as appears by the constant Practice recorded in Holy Writ . Now , if it be the Will of God that we should sometimes pray only mentally , whilst one only useth Words in Prayer , and if it be lawful here to shut out the Spirit 's Influence upon our Words , when we are to use no Words , but only to join our Amen to him that useth them ; it will not therefore follow , that we may do it , when we are our selves to use Words , as to which the Holy Spirit may influence us . And this is all the Unlawfulness in this Case we plead , and which some phrase a stinting or limiting the Spirit . For the clearer understanding of this Matter , I will first set down what Influence upon our Words in Prayer we challenge for the Holy Spirit . It lieth , as I said in the former Chapter , in two things : 1. In bringing to remembrance the Word of God. What Acts are contrary to it , and have been our Sins , and so are Matter of Confession ; what things the Word of God gives us leave to ask , and under what Circumstances , and what we have need of , what Promises God hath made for giving them to us . Now this is no more than Christ promised , Iob. 14. 26. The Holy Ghosts shall bring all things to your remembrance whatsoever I have said unto you . We challenge no such thing for the Holy Spirit , as dictating new Matter , not contained in the Word , but bringing to our Minds what Things are in the Word fit for Confession , Supplication , or Thanksgiving , as to us , or others . 2. Nor , Secondly , must that Power be denied the Holy Spirit which any of our Brethren have ; they can whisper such things in our Ears , and so bring them to our Minds ( tho' it may be we were not aware of them , or had forgotten them ) we believe the Holy Spirit can make immediate Impressions upon our Spirits , proportionate to the Sounds Creatures can make in our Ears , from which Impressions are made upon our Souls : Those who deny this , must deny all Spiritual Motions from the Blessed Spirit of God. 2. We also challenge for the Holy Spirit a Power to excite and inflame the Affections , which , so beated , thrust out Words in a natural Course . This is all we plead for in the Case , and say , That if in Prayer we be limited by a Form of Words , such kind of Impressions as these cannot affect us , nor have any Effect upon us suitable to the Nature of them , and the Holy Spirit 's Design in making of them ; and this we think is not lawful for us to allow , because it is a quenching of the Spirit . Our Casuist tells us , That he will also examine , What the Scripture attributeth to the Spirit in Prayer . 2. What it is to stint or limit the Spirit . He saith , The Scripture attributeth something to the Spirit in Prayer , which was extraordinary and temporary ; and something ordinary , fix'd , and standing . That which he mentions as extraordinary , is , the Inspiration of the Matter of Prayer , together with an Ability to express it in known , or unknown Languages . To which I answer , There is thus much Truth in this ; That it is sufficiently probable , that before the full Revelation of the Will of God in Scripture , God did extraordinarily inspire his Servants , as to some particular Matter of Prayer , how otherwise could they know what was his Will ? And that also upon the first going of the Apostles to the Gentiles , it pleased God also to inable the Apostles to pray with divers Tongues ; nor was this only for a Sign to them that believed not , but as a necessary Mean , by which the first Messengers of Christ to the Gentiles were inabled both to pray with , and to preach to several Nations . But that after the full Revelation of the Divine Will in the Holy Scriptures , God at any time more than other hath revealed the Matter of Prayer unto his People , more than the Matter of Preaching , is more than I know , or any can prove ; nor can any Reason be given for such an Assertion , he had in his written Word told his Ministers and People what they should pray for ; nor might they pray for any thing but what was according to that his revealed Will. 2. If by revealing the Matter of Prayer , this Author means no more than bringing to Ministers and Peoples Minds such things as they stand in need of , and God in his Word hath declared himself , ready to give , it is no more than God yet doth every Day . 2. If by it he meaneth his exciting them , at this or that time , to pray for some particular Good , either for a Nation , or Church , or a particular Family , or Person , which he had only generally promised in his Word , and left them at Liberty to pray for , conditionally , and with a reference and Submission to his Divine Will and Wisdom , neither can this be called extraordinary , with reference to any Period of Time , it being no more than what God hath by his Spirit done in all Times , and yet doth ; tho' in another Sense this be extraordinary , such more-than-ordinary Impressions , being but at such particular Times , when God intendeth to give out such Mercies ; other extraordinary and temporary Revelations of the Matter of Prayer , after the Sealing of the Canon of Scripture , are such as nothing in Scripture guideth any to expect . And to assert any such thing , is but to dictate without Shadow of Proof eithe r from Scripture or Reason . Nor is it more true , that there ever were any extraordinary Assistances of the Spirit at any time , as to the Words used in Prayer , further than the inabling the first Ministers and Christians to pray and preach in other Tongues than they had learned . Nor can it be proved , that as to praying in their own Language , the Holy Spirit ever was further promised or given to any , than to bring to their Remembrance the Things they stood in need of , and which God had given them leave to pray for , and promised to give , and the like , and exciting their Affections , and inflaming them , which being heated , they spake with their Tongues ; which Assistance , we do say , is an ordinary and standing Influence communicated , as to former Ages , so to our present Age , and will be communicated to Believers to the End of the World. Let us hear what Reason our Casuist hath to the contrary : He pretendeth to give us Four , P. 6 , 7 , 8 , 9 , 10 , &c. to 21. 1. His First Reason is , Because there is no Promise of any such Gift , which , were it true , were indeed a strong Reason , tho' not against the thing , ( for God may give what he hath no where particularly promised , ) yet against our Expectation of any such thing . But this is very far from being Truth : For , 1. There are general Promises of all good things , and of his Spirit . 2. There are particular Promises of the Holy Spirit to help us in the Duty of Prayer . So that , if this Influence be a good thing , and what is possible , without any Derogation to-the Honour of God , there are Promises enough for it . He who looketh for a particular Promise for every thing , will deprive himself of the comfortable Expectation of much Good , and disable himself from praying in Faith for most things he prayeth for . God hath promised , Psal. 84 11. No good thing will be with-hold from them that walk uprightly . He hath promised to give his Holy Spirit to them that ask him ; and he hath told us , that by this Spirit we cry , Abba Father , Rom. 8. 15. Gal. 4. 6. and told us , Rom. 8. That the Spirit helpeth our Infirmities , for we know not what we should pray for as we ought . He gives his Spirit to his People , they are joined to the Lord , and one Spirit , and his Spirit dwells in them , as we often read in Scripture . He hath promised , that his Spirit shall bring to remembrance the things we have heard of him , Joh. 14.26 . But it may be he will say , There is no Promise of Assistance as to Words in Prayer : What should be the Meaning of that ? There is no Promise indeed of the Holy Spirit standing by , and dictating to us what Words to speak , nor yet of the Spirit 's so possessing us as the Evil Spirit doth a Demoniack , so as to lay our Soules asleep , while he useth our Tongue . But there are Promises of his teaching us to cry , Abba Father ; of his bringing to our remembrance what the Scripture hath of his making Intercession for us , &c. These are enough for us , and to prove all that ordinary Assistance as to Words in Prayer which we plead for . Nor doth our Casuist say any thing of Force , to perswade us , That such Influence and Assistance of the Spirit is not within the Latitude of the Promises , in saying , That there are many good Christians who would never pretend to any such Inspiration , but are some of them beholden to their own Recollection and Invention for the Matter and Words of their Prayer ; and others , for want of a sufficient Quickness of Invention , to be beholding to Forms of Prayer of other Mens Composure . ( P. 6. ) Now there are no such Blessings of the New Covenant , to which good Christians may have no Right and Title , and of which they may never actually partake , which is utterly to destroy the Nature of the Covenant , &c. That there are no Blessings of the New Covenant , to which every true Believer hath no Right or Title , or which they may never actually partake of , is most freely granted . But that there are some Blessings of the New Covenant , which every good Christian doth enjoy , tho' he lieth under other Apprehensions , and which he may have a Ius Remotum , a Right and Title to , which , pro hic & nunc , he doth not actually enjoy ; and some Blessings of the Covenant which a Christian might enjoy , if indeed he did not by his voluntary Fault deprive himself of the Benefit of them ; and some Blessings which a young Christian doth not at present enjoy , must be denied by no Considerate Divine : For who ever saith it , must deny both the Quickening and Consolatory Influences of the Holy Spirit , and many more also indeed ; for the Promises relating to Iustification and Regeneration , as every Believer hath a Right to them , so he actually partakes of them , as he shall do of Eternal Life . But for those Branches of the Covenant which concern further Grace , or Gifts , the Case is otherwise . Every good Christian hath a Right and Title to the Spirit of Adoption , teaching him to cry Abba Father , influencing him in the manner I have opened , as to Words in Prayer . But yet it is very possible , 1. That by his own voluntary Fault he may shut out these Influences by tying himself up to Forms of Words . 2. He may want them , through his own Default , in not studying the Scriptures , and gaining a full Knowledge of them . 3. He may deprive himself of them by wilful Sinnings , which may make the Holy Spirit withdraw himself in those arbitrary Manifestations . 4. He may have them , and not know it , but take them to be meer Humane and Natural Recollections , to which the Holy Spirit hath assisted , by bringing to remembrance what Christ hath said . Our Casuist's Second Reason , p. 7. is , Because there is no need of any such immediate Inspiration . This indeed ( were it true ) were a great Argument , and would Prove what he said before , That there are no Promises of any such Tendency . But how will he prove this ? He saith , 1. As to the Matter of Prayer , it is sufficiently revealed in Scripture . 2. He saith , For Words , if we have not Quickness enough of Fancy and Invention to express our Wants and Desires in our own Words , we may readily supply that Defect by Forms of other Mens Composure , which , with very short Additions and Variations of our own , we may easily adapt to all our particular Cases and Circumstances . This is the Summ of what he saith , P. 2. p. 8 , 9. If the Matter of Prayer be sufficiently revealed in Holy Writ , there neither is , nor ever was , since the Apostles Time , any need of any extraordinary Assistance of the Spirit to dictate that . But ( admitting this , which we freely grant ) is there yet no need of the Spirit to bring to remembrance the things we have had of Christ's ? Our particular Violations of the Divine Law , our particular Wants , or the Promises warranting us to beg a Supply : To assert no need of the Spirit 's Help , we must not only assert the Perfection of the Rule of Prayer , but the Perfection of an Human Memory too , which , I suppose , our Casuist will not . 2. As to Words , our Casuist talks as if he thought we pleaded for the Spirit 's dictating formed Words to us , or made use of our Tongues to speak Words not formed in our own Hearts : What else doth he mean by Words immediately inspired ? Alas ! we mean no such thing , but only a bringing into our Thoughts the Matter of Scripture , relating to Things forbidden , commanded , promised , &c. From which , our Souls , by a natural Power , form Words , and warming and heating our Affections , which also contribute to them , and then thrust them out at our Lips , as the Psalmist speaks , Psal. 39. 3. Now how it can be , that Forms should not shut out this Assistance and Influence , poseth me to understand . 3. Our Casuist's Third Reason is , p. 9. Because there is no certain Sign nor Testimony of it amongst us . By Signs , as he expounds himself , p. 10. he means Miracles . He gives his Pretended Reason for this , Because , without such Signs to distinguish it from false Pretences , we were better be without Inspiration than with it , because we shall be left under an unavoidable Necessity , either of admitting all Inspirations which pretend to be Divine , or of rejecting all that are truly so . According to this rate of Arguing , we must conclude nothing to be the Effect of the Spirit of God , but what we can confirm to be so by working some Miracle . Alas ! how should Christians ( if this had a Grain of Truth in it ) ever be able to satisfie themselves that they truly believe in Christ , or love , or fear God , or exercised , or had any Habit of Grace ? God indeed gave the Gift of Miracles to confirm new Doctrines , or some Prophecies , or Persons extraordinary Missions . But did ever any Divine make Miracles necessary to confirm every Manifestation of the Spirit ? And why are they necessary for this more than any other ? Is it not Sign enough to him who believeth the Scriptures to be the Word and Revealed Will of God , that the Inspiration is from God , if it be according to the Revealed Will of God ? Surely one , who being about to pray , hath any thing brought into his Mind to confess , beg , or give Thanks for , which he knows is according to the Revealed Will of God his Duty to confess , beg , or give Thanks for , may know , or at least reasonably think , it is brought to his Thoughts by the Holy Spirit of God , tho' he cannot confirm it to be so by a miraculous Operation . But ( saith our Casuist ) tho' the Scripture may be sufficient to discover the Matter of the Inspiration , whether it be true or false , yet it is not sufficient to distinguish the Inspiration , whether it be Divine , or Natural , or Diabolical . Then he runs into a Discourse of Natural and Diabolical Enthusiasms ; and concludes , That Men may be inspired naturally , or from the Devil , and how dangerous it is to father such Inspirations upon the Spirit of God. 1. For natural Inspiration , it is a kind of unintelligible Thing ; for surely he that is inspired , doth aliquid pati , suffer something , and to suffer it to receive the Action of a foreign Agent : So that , to speak modestly , ( tho' Natural Inspiration be a Canting Term , devised by some of late for no very good Purpose , ) it is no very good Natural Sense , carrying with it contradictionem in adjecto , which is not very Scholastick . It is true , a Man may have a natural or accidental Fervency of Spirit , occasioned several natural and honest ways , as well as by some less honest ; and I do not think it much dishonourable to the Holy Spirit to make use of those natural Means to excite the Affections . Our Casuist is aware that this Third Reason of his will have the same , if not a greater Force against that Assistance of the Spirit in Prayer , which he , and others of his Mind , are willing to allow , ( that he might not be called the Spirit of Supplication for nothing , ) viz. in exciting and inflaming the Affections , whose Fervour cannot be denied also , to proceed sometimes from the Temper of the Body , and they will be at a Loss there also to distinguish betwixt the Fervour that is Divine and that which is Natural in its Causation . But how will he avoid it ? He tells us , p. 12. That as to this , we have a sure Word of Promise ; but not for the latter ; and therefore , if we can claim a Promise , we have just Reason to conclude , that how much soever other Causes might contribute towards it , the Holy Spirit was the Principal Cause . I hope my Reader , from what I have said before , will see Reason to conclude , that we may as well claim Promises , and more than one , for that Influence which we claim for the Holy Spirit upon our Words in Prayer , as for the Influence it hath upon our Affections ; and if he will but name us the Texts and Promises he hath for the Spirit 's Influence upon our Affections , it is ten to one but we shall prove , that those very Texts , if Rom. 8. 15 , 26. Gal. 4. 6. as much concern Words , and contain Promises for Assistance as to Words , as the exciting of Affections ; and we are pretty sure of it , considering the great Influence raised Affections have upon our Words expressive of them , so as we are Even ; and if there need no Miracle to prove the one to be Divine , neither doth there need any to prove the other Influence Divine also . 2. As to Diabolical Inspiration , we have spoken before . The Probability of such a thing is a very bold Suggestion : We cannot deny but the Devil may sometimes suggest Scriptures to us . ' He did so to our Saviour , Matth. 4. 6. But it is a sure Rule , that he never doth it but for obvious and apparently sinful Ends. If a Minister , or a consciencious Christian , be conscious to himself , that he hath no other Ends in Prayer than to glorifie God , in obeying his Will , to humble his Soul before God for his Sins , and to beg and obtain his Pardon , and such Influences of Grace as his Soul stands in need of , and he finds Scriptures pertinent to these Things brought to his Mind , he hath no Reason but to conclude they come from the Holy Spirit ; nor needeth he any Miracle to confirm it . The End will both demonstrate the Act , and also discover the Principle plainly enough . But , p. 14. Our Casuist riseth higher , telling us , That we have not only no certain Sign of any such Inspiration in the conceived Prayers of those which most pretend to it , but many certain ones of the contrary . Four he will instance in , upon which he deseants , p. 15 , 16 , 17 , 18 , 19 , 20. 1. The great Impertinence , and Nonsense , and Rudeness , to say no worse , that are sometimes mingled with these extempore Prayers . 2. That they are so generally tinctured with the particular Opinions of those that offer them . 3. That that which gives them the Reputation of being so inspired , is not so much the Matter , as the way and manner of expressing them . 4. That that extraordinary manner and way of expressing them , for which they are thought to be inspired , doth apparently proceed from natural Causes . The two latter be calleth Plain Signs : Let us try the Certainty and Truth of any of them . I observe his first Sign is wonderfully qualified with Sometimes , which takes out all the Efficacy of it ; for I suppose our Casuist hath heard of such an Axiome as this ; Spiritus Dei non semper tangit Prophetatum , &c. The best Prophet is not always a true Prophet ; even Nathan himself falsly revealed the Will of God to David , 2 Sam. 7.3 . Go do all that is in thine heart , for the Lord is with thee . God sent him the next Morning to tell David the quite contrary . And Paul , who sometimes spake what he had received from the Lord , 1 Cor. 11.23 . and 1 Cor. 7.10 . saith , Vnto the married I command , yet not I , but the Lord ; v. 12. of that same Chapter , saith , But to the rest spake I , not the Lord. So that ( with our Casuist's Leave ) supposing it true , that at some time some Phrases may slip , which some Criticks may call Nonsense , ( and oft-times they will call that so which is not so , ) or which should , in their Judgment , be rude and indecent , or perhaps worse : Supposing , that some at some times should in their Prayers declare their own Opinions , which are not Truth : Neither of these would any more prove , that these Mens Words , in other Parts of their Prayers , or at other Times in Prayer , were not influenced by the Holy Spirit ; then David's Murther and Adultery , Lot's Incest , Peter's Denial of his Master , would prove that they were not in the general Course of their Conversation led by the Spirit of God ; or , that Nathan was never influenced in his Prophecy by the Holy Spirit , because he was not when he approved of David's Resolution to build God an House . So plain are the two first Signs , that indeed they are no Signs , nor have any colour of such a thing , further than concerns those Phrases so culpable . 2. Nor , it may be , upon a strict Enquiry , will it be found , that in Publick there is more Nonsense in free Prayers than some make by their careless reading Forms . I do not think our Casuist , who hath sometimes used , and doth still sometimes in the Pulpit use free Prayer , so Chargeable ; and I have Reason to think there are some Hundreds of Ministers in England , of whom it may be full as Charitably presumed . 2. For this Second Sign , I know no Error can be in a Man's declaring his own Opinions in Prayer , if they be true . I know no Man who prayeth by Forms , or otherwise , but must declare some of his own Opinions . If he means by Opinions , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , singular Opinions , which are false , it will only prove , that he did aliquid humanum pati , and was not influenced , as to those Words , by the Spirit of Truth . 3. For his Third , which he calls a Plain Sign : That that which gives them the Reputation of being so ( that is from the Spirit ) is not so much the Matter , as the way and manner of expressing them . What gives them the Reputation amongst weak People , of coming from the Spirit , is one thing ; what indeed makes them so , is another thing . That which makes them so with others indiscernable , being the secret Work of the Spirit upon the Heart , bringing Scripture to remembrance , and exciting and inflaming the Affections , which cause the Thoughts to form Words , which are by the Affections thrust out of the Lips ; all this is now a thing indiscernable to an Hearer , who can only probably and charitably judge from the expressed Affections by Sighs and Groans , and proper Expressions . I know none makes the Spirit 's Influence upon our Words to respect the Matter of Prayer , further than bringing to the Mind of him that prayeth , Matter before prepared in Scripture , fitted for his Circumstances at this or that time . All his other Discourse under this Head , hath nothing in it of Argument , but is only Defamatory of any other Prayer than by Forms , ( so far as he is able to defame it , ) and proceeds wholly upon a Mistake of the Principle ; for the Spirit 's Influence doth not only respect the way and manner of expressing , but , as I have said , the very Matter of Prayer it self , for this or that time , bringing to a Christian's Remembrance the true Matter of Prayer , and what at that time is proper for a Christian. Nor can I imagine with what Consistency to himself our Casuist makes this a plain Sign of conceived Prayers not being inspired : That that which gives them Reputation to be so , is not so much the Matter , as the manner and way of expressing them ; when himself alloweth all along the Spirit 's Influence to excite pious and devout Affections , which certainly do not respect the Matter , but the manner and the way , and manner of expressing our Prayers . Our Casuist trifleth too much in making the only Difference between Forms and Conceived Prayers , to be , 1. That the one is in Set Words , the other in Extemporary Words : 2. In the Largeness of them , and repeating the same things over and over again . Before he had wasted his Paper in confuting such Fooleries , he should have heard us asserting them here . — Qui capit , ille facit . 4. His Fourth plain Sign , is , That that extraordinary manner and way of expressing them , for which they are thought to be inspired , doth apparently proceed from Natural Causes : Which neither he , nor an Angel of Heaven , can know , nor any but he who knows the Heart , and what Hand strikes those Strings of the Affections , from the touching of which , those Sounds proceed . 2. How unreasonable is this for him to say , who will allow the Holy Spirit no Influence , but upon our Affections , exciting and inflaming them ? 3. Suppose they do proceed from natural Causes , why may not the Holy Spirit set those natural Causes on work ? All which being most certain , there needs nothing be said to the further vain Philosophy he useth upon this Head. Whether it be true , or false , is not of a Pin value , as to the Cause in hand . It may be from natural Causes , and yet too from a first Cause setting them on Work. None will say , but the Holy Spirit makes use of natural Causes for spiritual Effects . In his 21. p. he comes to a Fourth Argument , to prove , That the Gift of Inspiration of Prayer ( as he odly phraseth it ) doth not continue , is , Because then conceived Prayers must be Infallible , and of equal Authority with the Word of God. We are very unhappy that in these Debates , we either will not or cannot understand one another . Do we plead for any more than the Spirits helping our weak Memories , in bringing to remembrance what Things are contrary to the Divine Law , for the Matter of Confession ; and of what God hath declared in his Word , he will give to them that ask him , upon such Terms as he hath declared his Will , for Matter of Petition , and the Divine Promises , for Arguments to inforce our Petitions , &c. So that , if the Word of God be infallible , that which is so brought to remembrance , must certainly be so too ; and surely the Scripture must be of the same Authority with it self . If we mistake in the Applications , we father not our Mistakes on the Holy Spirit , but beg Pardon for them . This being rightly understood , I refer to any Intelligent Reader , what strength there is in this Argument more than in those we heard before . Our Casuist , having thus far given us his Opinion against the Continuance of that Influence of the Spirit upon us in Prayer , which he called extraordinary , comes p. 22. to favour us with his Opinion ; Wherein the ordinary influences of the Spirit consist , relating to the Duty of Prayer . He tells us it is , In exciting in us the Graces , and proper Affections of Prayer . Such as Shame , and Sorrow in the Confession of Sins , a Sense of our need of Mercy , and an hope ( surely he should have added also an intense Desire ) of obtaining it , in our Supplications for Pardon , &c. In all this , we most freely agree with him , saving only in the Restriction of the Spirits influence to this only . Nor can we possibly understand , how the Spirit should thus influence our Affections , and not our Words ; which are and ought to be thrust out by those Affections . We will suppose a Soul to be guilty of wandring Thoughts in the Duty of Prayer ( a guilt common to all Persons ) and the Spirit , who in the Word hath accused and condemned this , to bring this to a Souls remembrance when it is praying , or about to Pray ; and to excite in the Soul , a shame and sorrow for it , and inward Desire and Hope of Pardon for them . Can this Soul be thus far in this Particular be influenced , and not influenced , as to Words also expressive of this Desire and Hope ? Our Casuist further tells us , p. 32. That Words and Expressions are of no other Account with God , than as they signifie the Graces , and Affections of our Hearts , without which he regards them no more then the whistling of the Wind. All this is very true , but what then ? Therefore ( saith our Casuist ) since these Affections are the main of our Prayer , and Words are nothing in his account in Comparison with them ; can any Man be so vain , as to imagine that those Affections will be ever a whit the less acceptable to him , because they are presented in a Form of Words , and not in extemporary Effusions . To which I Answer , truly no. But admit , that the Holy Spirit to Day or to Morrow , bring to our Mind from Scripture , some Particular Sins as Matter of Confession , which are not mentioned ( unless generally ) in the Form we are to use , and excites in us a shame , and sorrow for them ; and an earnest Desire , or Hope , for the Pardon of them , and the Christian hath no Words in his Form expressive of such Shame , Sorrow , Desire , or Hope , how acceptable do we think will this Prayer be unto God , which is but half a Prayer ? For though the Motions of the Affections be a part of Prayer , yet it is not all Prayer , and scarcely any where in Holy Writ call'd by that Name ; at least not in one Place of Forty , where Prayer is mentioned . As for the Senses which our Casuist puts upon those Texts , Gal. 4.6 . Rom. 8.15 , 26. Iude v. 20. He should have done well to have proved what he Dictates , that they concern not our Words in Prayer , we are quite otherwise minded , and think that the Spirit may influence us with Sighs and Groans , that cannot be fully uttered ( as no great Passions can ) yet may be in a great measure uttered , and so uttered , as to let those that hear them , know they are imperfectly uttered , which is often discern'd , though not by Non-sense ; yet by abruptures of Phrase and Expression , and the incoherence of them also sometimes . In the next Place our Casuist comes to explain stinting , and limiting the Spirit . Where first he quarrels at the Phrase as being not found in Scripture nor Antiquity , he saith . It is a Term of Art invented by us , applied only to the present Controversie , and this plainly argueth the Argument to be New. I dare say , the Author cannot find the Term of Natural Enthusiasms , or Inspiration in Scripture ; nor yet the new invented Notion of Diabolical Inspiration of Men to the Duty of Prayer , in any Antiquity : Yet our Casuist maketh no scruple to use them both , why may not we have the same Liberty ? Nor do we apply it meerly to the present Case , we are every whit as much against Forms of Sermons . And what matters it , if the Argument be new , provided it be an Argument , and be strong ? But , neither is it new ; it is a great while ago , since the Apostle commanded the Thessalonians , saying , 1 Thess. 5.19 . Quench not the Spirit . Now if the Spirit Kindleth , and inflameth the Affections , and they influence the Thoughts to form suitable Words , and then the Tongue cannot utter them , because it is tied up to some certain Words and Syllables , I think it is quenched , so far as it is capable , that is , its Operations are quenched , and made to die in the Heart . Nor doth our Casuist perfectly express our meaning in this Phrase of Limiting the Spirit , for we by it do not so much mean hindring the Spirit from affording us some Assistance which we might otherwise expect from it . As , That we hinder our selves from making a due and perfect use of that Assistance , which the Holy Spirit is ready to give us , both by bringing Things to remembrance which we have forgot ; and also exciting , and inflaming our Affections . For though they may yet burn within us , yet in the use of Forms , they cannot ( as they ought to make up a perfect Prayer ) burst out at our Lips , we must not speak with our Tongues , as David , Psalm 39.3 . And this indeed may provoke God to withdraw these Assistances from us . And now in Opposition to our Casuists Conclusion I also conclude . I have shewed at large , that there is an ordinary Assistance which the Holy Spirit giveth to conscientious Christians about to Pray , or in Prayer . 1. By bringing to remembrance the Matter of Prayer ( recorded in Holy Writ ) proper for this , or that Time of Prayer , both for matter of Confession , Supplication , and Thanksgiving , which ( through the frailty of our Memories ) we often do not at that Time think of . 2. By exciting and inflaming Holy and Pious Affections , suited to every Part of that Duty . Now by keeping our selves to forms , we shut out these Influences of the Holy Spirit , either rejecting them , or not being able ( because restrained by Forms ) to make use of them as to a perfect Prayer . What our Casuist hath said , or any one can say to disprove this , I refer to any Reader indued but with common Sense to Judge . So much in Answer to what our Casuist hath said as to the first Case stated by him . The Second followeth . Case 2. Whether the use of Publick Forms , be not a sinful neglect of the Ministerial Gift of Prayer ? Our Casuist hath here very rightly stated our Case thus , p. 26. " By the Gift of Prayer , they mean an Ability to express our Minds to God in Prayer , or to offer up our Desires and Affectito him ; in Words , befitting the Matter of them . Which Ability , say they , is given by God to his Ministers , as a mean for Publick Prayer ; and in order to their being the Mouths of the Congregation to God , to represent to him , the common Cases , and Necessities of the People . And therefore , since God ( say they ) hath given us this Gift , it may be justly questioned , whether we may lawfully omit the use of it , by using Publick Forms of other Mens Composure . " In speaking to his Case , our Author premiseth two Things , and then laieth down four Conclusions , all which I shall candidly examine in their Order . 1. That this Case concerneth the Clergy only , not the Laity . That is true , so far as concerneth Publick Prayer in Churches . This Argument will not indeed conclude it sinful for Christians to join in Prayer , with such Ministers as use pious and good Forms . What others may do , I cannot tell . 2. He premiseth , That this is not the Case of the Clergy of the Church of England , who though they stand obliged to the constant use of the Liturgy , yet are not hereby restrained from the Exercise of their own Abilities in Publick Prayer in their Pulpits . I shall say nothing to the Case of these , or these Clergy-men . There hath been enough said as to this , by the Author of the Reasonable Account , p. 12 , and 13. I therefore come to his Conclusions . 1. He saith , That this Ability to express in our own Words the common Devotions of our Congregations to God , is either Natural , or Acquired . We will grant this without more Words about it . It is partly Natural , speaking is so , partly Acquired , to speak fitly , and properly to God in Prayer is Acquired . 2. He saith , That this Natural , or Acquired Gift is no where appropriated by God to Prayer , but left common to other uses and purposes . Whether in Words of Scripture it be any where by God so appropriated , is not worth the disputing ; if from the Nature of the Ability , Gift , or thing it self it be so appropriated ; which that it is , I think is clear enough from the Description of it given by our Casuist , p. 26. where he hath these Words , By the Gift of Prayer , they mean an Ability to express our Minds to God in Prayer , or to offer up our Desires , and Affections to him , in Words befitting the Matter of them . Nor hath our Casuist before contradicted this Notion , now how it is possible that an Ability fitly to express our Minds to God in Prayer , can relate to any thing but Prayer , I cannot understand ; if he had indeed in stating the Question , or explicating it , have denied this Notion , there might have been some colour for this Assertion , but now to tell us ( as he doth p. 30. ) That the Gift of Prayer is nothing but a freedom of Elocution , or Vtterance is very impertinent . But this is fully answered in the Reasonable Account , p. 10. and again in the Answer to Dr. Falkners Vindication of Liturgies , p. 36 , 37. but to add , yet a little further . The Question is , Whether an Ability , fitly to express our Minds to God in Prayer , be a Gift differing from the Lawyers Ability to plead well at the Bar ; or a Mans Ability to Discourse pertinently in good Company , or a Schollars Ability to Dispute well in the Schools . Our Casuist saith plainly , they are but one and the same Gift . 1. By our Casuists Ratiocination , those also must be the same Gift with the Gift of Preaching ( which admitted ) it must necessarily follow , that he who is able to plead a Case well at a Bar , or to Discourse well in Company , must be able also to Preach a good Sermon , and to express himself fitly to God in Prayer . Which ( besides , that it would justifie the Socinian , in telling the World , That they have been a long Time troubled with a needless sort of Men called Preachers or Ministers ) is most demonstrably false , there being some Thousands in the World , that can Discourse well in Company , and many Lawyers that can Plead very well at a Bar ; and several Schollars that can Dispute in Mood and Figure , that if they were put to it to Pray and Preach in a Pulpit , few would think they had a Gift , that is an Ability for either . 2. According to this Notion all Gods Gifts , as to external Action might be reduced to the Gift of Motion . All spiritual Habits to the one Gift of the Spirit ; but the Apostle speaks after another Rate . 1 Cor. 12.4 . Now there are diversity of Gifts , but the same Spirit . And tells ver . 8. To one is given by the Spirit , the Word of Wisdom , to another the Word of Knowledge by the same Spirit . Ver. 10. To another Prophecy — to another the Interpretation of Tongues . All these now flow from the same Spirit , and are all Species indeed of the Gift of Vtterance ; but if the Apostle understood himself , they were divers Gifts , and by his Authority we must crave leave to call them so . 3. Besides , What can make , or argue a Diversity of Gifts , if a Diversity of Knowledge , as the Foundation of their Exercise , and a Diversity of End , will not ? And with what Sense can two Gifts be made the same , when it is demonstrable that every one who hath the one of them , hath not the other , nor any thing like it ? Neither is that true which our Casuist tells us , and I admire to read him asserting what is contrary to all Mens Experience ; for he saith , " We find , that those who have this Gift , ( viz. of Prayer ) have it not only while they are speaking in Prayer , but when they are speaking on their Occasions ; and that ordinarily they can express themselves to Men with the same Readiness and Fluency in Conversation , as they can express their Minds to God in Prayer . " Either he means all such , or only some such . If he speaks of all , it is most evidently false : How many have we known that want no Words or proper Expressions in Prayer , that in Worldly Affairs cannot speak to any purpose . If he meaneth it of some only , he speaketh true , but nothing to the purpose ; for the same Man might , in the Apostles Times , have the Word of Wisdom , and the Word of Knowledge , and Prophecy , and Interpretation of Tongues . The Apostles , doubtless , had them all , yet the Apostle determines them , Diversity of Gifts , I Cor. 12. 4 , 8 , 9 , 10. 3. In the Third Place he tells us , That this Gift of Utterance not being appropriated by God to Prayer , may , upon just Reasons , be as lawfully omitted in Prayer , as in any other Use or Purpose it is designed for . Here our Casuist supposeth , that the Gift of Prayer is nothing but the Gift of Vtterance , which we have disproved under the former Head. 2. That the Gift of Prayer is not appropriated to Prayer , which we have also disproved ; so as this Conclusion falls by the Fall of the two Pillars on which it is built only . I must not omit what our Casuist hath here said excellently , p. 31. " I do confess , had God any where appropriated it to the End of Prayer , those who have it were obliged to use it to that End , and to omit it ordinarily , by confining themselves to Forms of other Mens indicting , would be to neglect a Means of Prayer of God's special Appointment and Institution ; for had he any where intimated to us , that he gave it us purely to inable us to pray , without respect to any other End , we could not have omitted the Use of it , without crossing his Intention , and frustrated him of the only End for which he intended it . " Here our Casuist hath spoke our Heart ; only we think , that if this appears from the Nature of the Gift , which is such as it is impossible to use it any other way , it is the same thing as if he had told it us in so many Words in Scripture , or by an Angel from Heaven . Let it now be left to any Man of Sense to judge whether we have not proved this , and that from our Casuist's own Words , p. 26. where he accepts the Question as stated by us , as well as from the Nature of the Gift it self , being not Vtterance , tho' a Species of it ; a Gift exercised from a different Species of Knowledge than other Gifts are that fall under Vtterance as the Genus , and to a quite different End , and not found in Thousands who have Utterance good enough in other things . 4. Our Casuist's last Conclusion upon this Case , is , " That to rend our Desires to God in other Mens Words , is as much a Means of Prayer as to speak them in our own ; for to speak in our own Words , is no otherwise a Means of Publick Prayer , than as it serves to express to God the common Cases and Necessities of the Congregation ; and if these may be as well expressed in other Mens Words as in our own , the End of Publick Prayer is as effectually served by the one as the other , p. 32. " 1. In the first place , It is not yet agreed , that Reading in Prayer is that sacred Action which the Scripture any where calls Prayer . This hath been argued in the Reasonable Account , Chap. 7. and what is there said , hath been vindicated , Chap. 7. of the Answer to Dr. Falkner's Vindication : So as that Point lieth not yet cleared . 2. When we speak of Means , referring to Divine and Sacred Actions , we vainly philosophize in our measuring true Means from the Proportion we judge they have to the End. If God , either in Nature , or in his Revealed Will , hath directed any Means , it is most certain that Means is to be used now ; that he hath so , hath been proved in the Reasonable Account , p. 6 , 7. and what hath been there said , hath also been vindicated from Dr. Falkner's Exceptions to it , in the Answer to his Vindication of Liturgies , p. 39. 62 , 63 , 64. When what is there said , hath received a just Answer , there will need more Words in this Argument . It hath also been told our Adversaries in this Point , That the speaking of Words first formed in our own Hearts , is not only a Divine Mean , but Natural and Proper , ( there can be nothing more natural than for the Tongue to speak , out of the abundance of the heart ; nothing more proper to express our Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , formed in our Heads , than by our own Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and certainly any Means , Divine , Natural , and Proper , ought to have the Preference of others : It is a kind of Force upon the Soul , to make the Tongue speak what is not formed in the Heart . 3. It is true , if Forms were to be made new for every Publick Prayer , it were not impossible but that the End of Prayer might be as well obtained by the use of other Mens Words , as his that ministreth ; otherwise it is not possible . The invariable Wants of a Congregation are very few ; Pardon of Sin , and further Sanctification , and upholding Habits of Grace bestowed , are so : But how many more ? Have not all Congregations renewed Sins , Wants , and Mercies ? 4. But to make this Business short . Till what hath been said to prove , That the Gifts of him that ministreth in the Duty of Prayer are the Means which God hath directed and given the Minister for that use , and the most natural and proper Means imaginable for the Performance of the Act , be answered , we vainly discourse of other Means , unless any Person hath not obtained this . This is enough to have said , as to what our Casuist hath spoken upon his Second Case . The Third Case which our Author speaks to , is , Case 3. Whether the Use of Publick Forms of Prayer doth not deaden the Devotion of Prayer ? That which our Author here calleth the Devotion of Prayer , the Nonconformists call . The Attention of our own , or others Thoughts ; or the Intension and Fervency of our own , or others Spirits . Our Reverend Casuist granteth , p. 34. " If Forms are in themselves , and not through our Fault , and erroneous Prejudice , less apt to quicken and raise Devotion than conceived Prayers , it will be granted on all hands that this is a good Argument against them . " Here then is an Issue joined : The Medium is granted to be good , if true . Our Author propounds , in order to the Trial of the Issue , to consider , 1. " What those Advantages are which conceived Prayers pretend to . 2. Whether they are not , for the most part , fantastical and imaginary ; and whether , so far forth as they are Real , they are not much more peculiar to Forms . 3. Whether , besides those Common Advantages , Publick Forms have not peculiar Advantages which conceived Prayers cannot pretend unto . " If our Author rightly enumerateth the Advantages pretended by the Nonconformists , and makes it good , that they are but imaginary and fantastical for the most part ; and that what of them is real , is more peculiar to Forms , ( which is his Second Task ) and that besides those common Advantages , Forms have real Advantages peculiar to them ; we must yield he hath won this Game . But let us examine what he saith . Only it must first be observed , that the Nonconformists have acknowledged the Truth of this Proposition variable : And that may be the best Means to one , both of Attention of Mind , and Intention of Affections , which to another is not so . Reasonable Account , p. 44. § . 27. It very much depends upon Mens having , or not having an Ability to express theirs and others Wants to God in Prayer , and the Degree in which they have it . Our Casuist thus enumerateth the pretended Advantages that are in free , conceived Prayers : 1. " Our Minds are kept more attentive to our Business . 2. That the Minister is more affected . 3. That the Affections of the People are raised by the Performance of the Minister . 4. That in conceived Prayers the Words follow the Affections ; whereas , when a Man prayeth by Forms , his Affections ( if any ) must follow his Words . 5. That Words formed in our own Hearts are more expressive of our Affections , than it is possible Words formed by others should be . 6. That the Soul can better direct its Affections to God , whilst it hath nothing else to do , than when it hath a previous Work to direct the Eye to read right . " This is the Substance of what our Author saith Nonconformists say in Proof of their Proposition ; and indeed it is a good Summary of what hath been said on this Argument , Whether they be meerly imaginary , or real Advantages of conceived Prayer , that is the Question . Our Casuist ingenuously granteth , p. 36. That by expressing a serious and devout Affection , the Minister doth really advantage the Devotion of the Congregation : Which is the Third of those Things before-mentioned . " The first ( pretended ) Advantage , he saith , p. 37. is , That the very conceiving the Matter of his Prayer , doth naturally more bind his Attention , than the reading it out of a Form. " This is undeniable , and granted by our Author . But he goes on : " But , I beseech you , what doth it more bind his Attention to ? Is it to attend to the Words and Phrases ? If so , then it is not to attend to the Acts of Prayer : Or is it to attend to those Acts which are the proper Business of Prayer ; such as being ashamed of Sin , and bewailing of it in Confession , &c. " I answer , It bindeth the Thoughts of a Man praying , to his Business , and to one principal Act of Prayer , that is , the uttering of the Desires of his Heart in fit Words . This Answer of our Author depends upon this mistaken Hypothesis , That the uttering of fit precatory Words without Lips , is no part of Prayer ; whereas it is an essential part of perfect vocal Prayer : And we scarcely read of any thing else called by the Name of Prayer in Holy Writ . Which Words being first formed in our own Hearts , must necessarily more affect us than Words formed by others , and are always attended in pious Souls with more of all those Affections , the Exercise of which God requires , than it is almost possible foreign Words should . A Man cannot pronounce another Man's Oration with so much natural Life , Vigour , and Fervency , as one himself hath composed , and which is so fitted to his own Thoughts : Now what should he that ministreth in Prayer , attend to , but his Business , and the Work he is about ? Which is as much to utter Words expressive of his inward Shame , and Sorrow , and Hope , and Desire , as to be ashamed , and sorrowful , and to desire , and hope . Our Author , p. 38. confesseth what none can possibly deny , " That he who prayeth by a Form , being released from attending to the Invention of his Matter and Words , his Mind is more at leisure to wander , and instead of attending ( as he ought ) more closely to the Acts of Devotion , by imploying those Thoughts which in conceived Prayer he employeth in Invention , in a closer Attention to the Acts of Devotion , he may , if he please , permit them to rove abroad ; but if he doth , the Fault is in himself , not in the Form he prayeth by . He makes an ill use of a good thing . " To all which I reply , That whether our Thoughts divert in Prayer to other Objects by Consent , or from their own natural Wildness , not being sent upon any Errand from the Will , it must be confessed our Duty to use all lawful Means to keep them at home ; and to use no Means that shall give them further Scope and Liberty of Diversion . Our Reverend Author grants , That the Mind is more at Liberty to wander , when it prayeth by a Form , which is Argument enough to oblige us , if we have an Ability , to pray by conceived Prayer . Our Author herein differeth from us ; for he saith the Fault is in our selves , if our Thoughts do wander , not in the Form. Those Words [ the Fault is in himself ] may be taken in a double Sense ; either , 1. The Fault is in the Will of Man , which willeth them to wander . 2. Or , the Fault is in the Infirmity of Humane Nature ; which is such , as they will wander , if they have a Scope and Liberty . Our Author thinks the former ; for he saith , he may , if he please , permit them to rove : But may he also , if he please , keep them from wandering and roving ? I do not believe there is that Man or Woman upon the Earth , that can in truth say so , upon his own Experience ; nay , I much question whether any can say so , who adds to willing , the use of this Means , praying by a free and conceived Prayer , ( tho' it must be granted , that he shall do it much better that way than any other . ) The Fault therefore is in our selves , that is , in the common Infirmity of Humane Nature , its Averseness and Awkwardness to Spiritual Imployment , and the Contemplation of Spiritual Objects , and Exercise of it self upon them ; and tho' it be such a Fault as will hardly be perfectly corrected , whilst we are in the Flesh , yet it is such as we may use Means to correct , and in a good measure actually correct , and praying by a conceived Prayer , by our Author 's own Confession , is one Means by which it may be corrected ; ( for he acknowledgeth , that when we use Forms , our Mind hath a greater Scope and Liberty to wander : ) So that if free and conceived Prayer be what God hath not forbidden , it is what he hath commanded , ( where he hath given an Ability to it ) as a Means in order to this great End , in the obtaining of which lieth much of the Life and Soul of Prayer ; ( for the Affections of a roving , wandering Heart will be cold enough , ) Thoughts of an Object being necessary to the Workings of the Affections about it , and previously necessary . But saith our Author , p. 39. " To invent the Words and Matter of Prayer , is not to pray , but to study a Prayer ; and till our Brethren have proved , that our inventing the Matter and Words is a part of our Duty of Prayer , ( which is the Question in debate betwixt us ) we can by no Means grant that our Attention to it is attending to the Duty of Prayer . " The Matter of all Prayer is already invented for us , and prescribed to us in Holy Writ : This our Author hath often already told us , and we have agreed it . The only thing to be premeditated and done , is , 1. To consider what of that Mutter of Prayer , allowed and directed in the Word , is proper for us , under our Circumstances , at the Time when we Pray . 2. To form Words in our Hearts , by which our Lips shall express the Desires of our Souls . The first is , and will be every good Christian's Work , before he cometh to minister in Prayer , and the Matter may vary every Day , according to the various Contingencies to Persons and Families , occasioned through the Wisdom of him that governeth the World , and the daily Breakin gs out of Sin and Corruption , occasioned through that Fountain of Lust in Man's Heart : But yet can never be so well done , ( through the unfaithfulness and slipperiness of our Memories ) but there will be room left for a Dabitur in hora , the Spirit of God , in the very time of our Prayer , to bring to our Minds some Violations of the Divine Law we did not think of , and some Wants which we had forgot . 2. The Second needs no study or deliberation ; our Thoughts in a moment form Words , when they are sensible of Wants . The Beggar studieth not for Words to ask for Bread , no more doth the Malefactor for Words to ask for his Life . That Words are apart of perfect Prayer , and of all Prayer , where one ministreth to others in Prayer , must not be denied , and an essential part too ; for without them he cannot so pray : So as he whose Thoughts are imployed in forming of Words , whether to express his own Premeditations , or present Impressions , or Monitions , cannot certainly be denied to have his Thoughts imployed about his Work in Prayer . Our Casuist goes on , p. 39. and saith , " It is pretended , that conceived Prayer is more apt to fix the Minister's Attention in Prayer , because he utters his Words in conceived Prayer , immediately from his Affections , by reason of which , his Thoughts have not that Scope to wander , as when he reads them out of a Book . " To which he answereth , " That if he hath devout Affections , he may utter his Words as immediately from his Affections in a Form , as in a conceived Prayer , and therefore this Pretence is insignificant . " There is no doubt of this , nor do I know who hath made this Pretence : But the Question is , Whether a Man can have the same devout Affections attending a Form of Words composed by another , as he may have attending Words flowing from his own Heart ; as a Bullet taken up from the Ground , and thrown by a Man's Hand , is never so hot as one shot out from a Gun , and heated with the Fire there First kindled : So I do think Experience will demonstrate , that no Form of Prayer made without the Man , and taken up into the Lips , will so affect the Soul as Words formed within it , and then thrust out of the Lips. Our Author , in the next place , comes to answer the Arguments for conceived Prayers most raising the Minister's Intention , that is , of Affection , he saith . They pretend , That in praying by a Form , the Minister's Affections follow his Words ; whereas , in conceived Prayer , his Words follow his Affections . As to this , he saith , 1. That it is a very curious Distinction . 2. That he is not able to apprehend either what Foundation there is for it , or how it it applicable to the Matter . The Distinction is used both by Dr. Ames in his Cases , and by Mr. Calderwood in his Altare Damascenum ; Men both of Learning , Reason and Piety . If our Casuist cannot apprehend the Foundation of it , our Charity to them will oblige us not presently to conclude that it hath none ; and our Charity to our Author obligeth us , if we can , to help his Apprehension . When our Souls are imployed about any Object , it first discovereth that Imployment , by Thoughts upon it , which produce the Motions of the Affections according to the apprehended Nature of the Object which the Thoughts are so imployed about , if the Object be something to be beg'd or pleaded for , of or from another . The Soul is presently forming Words for the Tongue , in the use of which they shall beg it . Do not the Words here follow the Affections ? And are they not thrust out by them as a Bullet is driven out of a Gun by the Powder first fired beneath it , and affecting it . In praying by Forms , it is not possible that the Heart should be sutably affected by any inward Motion of the Soul forming the Words for the Lips , ( for they are already formed for them . ) So that all the Affection that can possibly attend them , must either be raised , 1. From a serious Premeditation of the Matter of those Forms ; or , 2. From Post-Thoughts or Reflections upon them when they are uttered . If the latter only , then what is said is true , in the use of Forms . The Affections follow the Words , and have no Work either in the forming of them , or sending them forth . As to the former , It must not be denied , but we may be affected with the Premeditation of the Matter in any Form , as well as an Orator may be affected with the Matter of a Speech , which he is to utter before he uttereth it , though the Speech he made not by himself , but by another . But , I beseech this Reverend Author to consider as in the presence of God. 1. Quotus quisque est . How few there are , or are like to be found in the World , who being to Pray only by Reading Forms , doth take any considerable Pains with their own Hearts every Time they use them , to affect them praeviously , with the Matter of those Forms ; which if one doth not , it must be true , that his Affections only follow his Words ? 2. Suppose we could find one of many that did so , whether it would be possible for him to raise his Affections to that degree upon such prepared Forms , as when his own Thoughts form the Words which he is to utter ? 3. Besides this , it is hardly possibly ( to be sure not ordinary ) for Men and Women , to be equally affected with Shame and Sorrow , for past Sins ; as for Sins newly , and lately committed , or to be equally intense with Desires , for ordinary and common wants , as for such wants as presently pinch us , and press hard upon us , as to which Forms cannot serve , unless they be renewed every Day ; but as to this , we shall have occasion more to speak , when we come to its proper Place . This is enough said , to make the Distinction plain and intelligible . But then Secondly ( saith our Author ) Suppose it were true , that in conceived Prayer the Words follow the Affections , and in a Form the Affections the Words ; how doth it from hence follow , that conceived Prayer doth more intend , and heighten the Affections then Forms ? What Reason can there be assign'd , why those Acts of inward Affections , should not be as intense and vigorous as those that go before them ? Suppose , that there can no Reason be given ( which yet I think may ) yet this follows , that whereas the Grace of Prayer , and the very Life and Soul of it ( as our Author somewhere speaketh ) lieth much in the Holy Affections that attend it . If the Affections only follow the Words ( the Prayer being done , when the Words are once uttered ) that Prayer is put up without any such Holy and inflamed Affections . Nor sure is Shame and Sorrow ( two of the Affections mentioned by our Author ) so properly Consequents to , as Concomitants of the Act of Prayer . Our Author goes on , p. 42. But then Secondly , it is pretended that the Minister cannot so well express his devout Affections in other Mens Words , as in his own . To which he Answers . That the Ministers business in Publick Prayer , is not to express the degrees and heighths of his Affections , or to acquaint God of the particular , and extraordinary fervencies of his own Soul ; for in Publick , he prayeth as the Commonmouth of the Congregation , and therefore he ought not to express to God in the Name of the People , any matter that is peculiar to himself , &c. This now is what I cannot possibly understand . To express our particular Affections and fervency is one thing , and to Pray for any particular Matter peculiar to himself is another thing ; yet certainly , the first is the Ministers Duty , and the latter his Liberty , if not his Duty also . Let a Man be praying in Publick , or Private , or Secret , certainly he ought to do it with the most fervent , intense , and raised Affections which he can . Let the Matter of his Prayer be what it will or can , still Affection must be an adjunct to an acceptable Prayer , and the more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the more raised , and setting the Soul on Work it is , the better it is , or else St. Iames was mistaken , Iames 5.26 . Nor is it true , that a Minister in Publick Prayer ought to confess no Sins , but what the whole Congregation is guilty of , nor to put up Petitions for any wants , but what are the common wants of the whole Congregation . The common Practice both of the present Church , and the Church in all Ages confuteth this . If this were true , in vain were the desires of any particular Person or Family , in vain their Papers desiring the Prayers of the Minister and Congregation for them , in vain are we in Scripture , commanded to Pray one for another , to make Supplications for all Saints , Eph. 6.18 . If our Brother Sin not unto Death , to Pray for him , 1 John 5.16 . And certainly the Minister hath the same Liberty , and Priviledge that the meanest of the People have . I cannot therefore conceive what our Author means by this , who surely hath a Hundred Times , prayed for some things for particular Persons , and Families which have not been needful for , nor the wants , and desires of all the Persons in the Congregation for themselves , and their Families . Our Author yet proceeds , and tells us , " Thirdly and Lastly , It is also pretended , that in the use of Forms , the Ministers Soul is so ingaged in directing his Eye to read , that it cannot be so intensely affected with that he prayeth for . In Answer to which he saith , ▪ He leaveth the Reader to judge , whether the recollecting of the Matter of Prayer , the disposing of it into a due Method , inventing of proper Phrases to express it ( neither of which are Acts of Prayer ) as ( he pretends ) he hath shewed before , must not much more busie his Soul , than the directing of his Eye to read . " The Reply is easie . The Matter of Prayer is already directed , and needs no inventing , only a considering what is applicable to present Circumstances , which is a work previous to Prayer , the disposing it into a due Method , is another imaginary Thing ; Confession , Supplication , and Thanksgiving , are the Three Parts of Prayer , which is put before another is nothing material , though every one will without any Study , know it is rational to put Confession of Sin , before Supplication for Pardon . The inventing of proper Phrases , is another thing as imaginary , for they are already invented , being Scriptural Phrases or formed with as little Study , as the hungry Begger , need take for Words by which to ask a bit of Bread. But the Souls looking through the Eye upon the Book to see what is there Printed , then recollecting what it sees , and forming the Words first in the Mind , then uttering them by the Lips , is surely a greater Diversion . Besides , that the meditating of the Matter of Prayer , then forming the Words in the Heart , are both of them as proper Acts relating to Prayer , as the killing the Sacrifice , the cleansing of it , the laying on the Altar were Acts relating to the Sacrifice ; and therefore lawful , and the Priests Duty , as well as the burning of it , but of this I have before spoken . Our Casuist proceeds , p. 44. " It is pretended , That Forms of Prayer deaden Peoples Affections — by a more direct , and immediate Influence , because they still express the Matter of Prayer in the same Words — whereas the very newness , and variety of Words in which conceived Prayers are expressed , doth naturally awaken and entertain their Minds , and keep them more fixed and intent . For Answer whereunto he saith , Let us consider upon what it is that this novelty , and variety of Expression doth keep our Minds so fixed , and intent upon . Is it upon the Matter of Prayer ? doubtless no. For that is generally the same , especially the matter of Publick Prayer , and therefore if it were that , fixt our Minds , it would as well do it in the same , as in new and varied Expressions . — But if it be nothing , but the newness of the Phrase , it is expressed in that fixeth their Minds , there is nothing in it , but a meer surprize and amusement of their Fancies , which instead of fixing their Minds doth unfix them , from the internal Acts of Prayer , and divert its Attention from the Devotion to the Oratory of it , &c. " 1. To make this Experiment , let the Author , comprize the Matter of all Sermons in Six , or Twelve Sermons ( which it may be were not impossible ) or as some have done in Fifty Two Sermons , and never Preach no other in Forty or Fifty Years Time to his People , and by that Time he hath preached them five or six Times , ask his People , whether they do generally hear him with that Attention and Intention , as if he cloathed that Matter with new Phrase . I do not believe that one of five Hundred would say so . 2. But Secondly , The Matter of Prayer is principally , Petitions or Arguments to inforce those Petitions ; admit the Petitions or the Matter of them be always the same , are the Arguments also ? Doth there any Form comprehend all the Arguments to implead Petitions , which the Scripture warranteth to use , though it commandeth not us to use them all at the same time ; nor it may be , are they all so proper for one and the same Time , or for Persons under some Circumstances , as others . So that by our Authors leave , there may be new Matter of Prayer to draw out Attention and Intention . 3. Thirdly , Suppose there were not , doth not the Holy Scripture express the Matter of the same Petitions by different Phrases . Why may we not express it by these Phrases as well as those ? And yet Peoples Attention , and Intention be upon the Matter of the Prayer ; and if varying of Phrases will help to it , and the Wisdom of the Holy Ghost knowing this hath canonized a variety of Phrase , how any can be restrained the use of that variety which God hath left us ? I cannot tell . 4. The gingling , tickling , Oratory of Prayer , is a thing Nonconformists abhor , as a puerile , pedantick Thing , not worth any Mans Attention or Intention : But the asking the same Things in other Words , and those such as the Holy Ghost hath taught us in Holy Writ , or such as are proper and expressive , is what deserveth a better Name . Nonconformists are a kind of Men , that think that Meat good enough , that is wholesome and nourishing enough ; and those Cloaths fine enough , that cover enough , and are warm enough , little regarding as to the former ; the Turneps cut into several Figures , and laid about the sides of the Dish , nor yet what the Laces , and Fringes of their Cloaths are , or whether they be of the Spanish or French Fashion . The like Judgment they make too of Sermons , and Prayers . They judge those Sermons the best that most instruct , and affect the most intelligible , and Scriptural , and those Prayers best , where the Things which God hath given us a Liberty to ask , are most intelligibly and plainly asked , and urged by Arguments , that are most scriptural ; but they know the Holy Scripture hath a variety of Phrases , and all of Equal Authority , and Dignity , equally canonized , and expect that he who is a Teacher should be mighty in the Scriptures , and bring to their Ears and Tastes out of that Store-house , things new , and old , and are apt to think that he that doth it not , hath made but a little entry into that blessed Store-house . That , de facto , Novelty in Phrase doth most affect cannot be denied , that it is not sinful , is as evident , and it is as certain , That the same Matter may more affect in a Novelty of Phrase , then in an old Stile . Our Reverend Author cometh in the Last Place , to shew us the Advantage which People have for their Devotion from Forms , to which conceived Prayers cannot pretend . He instanceth in Six , from p. 46. to p. 55. 1. The First is , That People may address themselves to Prayer with greater Preparation . 2. The Second is , That in joining with them , the People may Pray with more Understanding , then they can well be conceived to do in extemporary Prayer . 3. A Third is , That they may join with them , with much more Faith , and Assurance . 4. A Fourth is , That they have much less in them to divert the Affections of the People from the Matter of Prayer . 5. A Fifth is , That they are more secured , as to the decency , and Solemnity of their Publick Worship . 6. The Last is , That in joining with them , the People are more secured of the Reality and Sincerity of their own Devotions . To all which in General , there are several Things may be said . 1. That all this is to be said as much for Prayers by a prescribed Form in the Pulpit , as in the Desk ; and if there be any thing in these , as to Prayers in the one Place , it holds as strongly as to Prayers in the other . That People may address themselves to join in those Prayers with greater Preparation , and Pray with more Understanding . More Faith , and Assurance , have less to divert them , from the Matter of Prayer , be more secured as to the decency , and order of Publick Worship , and People be more secured of the reality and sincerity of their Devotions : Nay these Arguments will run home to a Mans Family , and hold as strongly there . Nay most of them will ascend up into his Closet after him , three or four of them will hold as strongly there . So as they serve to destroy all conceived Prayers . 2. It is an amazing thing , that if these Things were necessary , and indeed such real Advantages to Peoples Devotion ; neither Solomon , nor Moses , nor Asa , nor Hezekiah , nor the Levites mentioned Nehemiah 9 , that prayed that long Prayer , should think of this mighty Help to the Peoples Devotion , and give out Copies of their Prayer there mentioned to all the Congregation , that they also might have addressed themselves to God with more Preparation , and have prayed with more Vnderstanding , and with more Faith , and Assurance , and have had their Affections less diverted from the Matter of Prayer , and have had the decency , and solemnity of their Publick Service more secured , and have been more secured of the reality , and sincerity of their Devotions , they were all things as necessary then , as they are now , yet we have no mention of any such thing ; but this it seems , is a new discovery , reserved to the later Times , or rather a new device , to uphold the Necessity of Forms . 3. If the Wise God had seen these Things so necessary for so great Ends , we certainly should not have been without an Institution , or at least some Declaration of the Will of God in the Case , but we find nothing of that in any Part of Holy Writ . 4. All these Things will signifie nothing , if it prove impossible , that he who ministreth in Prayer unto others , should by Forms ( unless drawn for every Time he ministreth ) confess the Sins , or put up Supplications for the good Things , he ought to confess , or put up Supplications for ; but this will fall under our Debate , when we come to consider what our Author hath said to the Fourth Case stated by him . 5. It is not what we fancy , and think we can prove by our Reason to be a more apposite mean for the performance of a Duty that indeed is so : But the mean must have a Divine Institution , if it be not so naturally . A Papist will Discourse bravely for the usefulness of a Crucifix to be set in our Eye , to put us in Mind of what Christ hath suffered for us , to incourage us to hope in the Mercy of God through him ; but yet it is a mean to be abhorred , not used ; to speak more particularly to our Authors Six Things . 1. Nonconformists know that they are to Pray intelligibly , and not in bumbasted non-intelligible Phrases to the meanest of the People . So as there is no such need of Preparation to understand Words and Phrases , which are ordinarily such as are understood assoon as heard . They detest such kind of Language in Prayer , as Dr. Featly reflects on , where the Minister spake to Christ under the Name of the Dolphin of Heaven , such kind of stuff indeed , had need have Time allowed the Hearers to understand . Nonconformists would have all Prayers in such a Phrase as needs no Companion to the Temple to expound , which they judge of no great significancy , because he is not like to be a Companion to one of an Hundred . 2. For the same Reason , they see little in our Authors second pretended Advantage of Forms . 3. There is as little in his Third Thing , for nothing can Advantage Faith and Assurance , but a Knowledge that the thing ask'd , is what God hath promised to give , which a Form will not instruct him in , that doth not otherwise know it ; and if he otherwise know it , it is needless as to any such Thing : However I know of none , but alloweth the Use of Forms for Instruction , which if Men will Use , they may easily know , by examining Scripture , what God hath willed Men to ask . 4. For the Fourth Thing . Men in praying ought to take Care not only that their Affections be not separated from the Matter of Prayer , but that their Thoughts may not be separated from the Words , by which that Matter is expressed : Nor can I understand , how the Affections should attend the Matter expressed , if the Thoughts be out of the way of expressing , or of Words , by which it is expressed . I am sure , he who prayeth by Forms gives his Thoughts more Liberty to leave both , than he who prayed depectore , by Words formed in his own Breast ; whether there be any Soul so pious , that it will not take it ? I cannot tell . It is probable , that the Souls of the most Will ( I am sure my own would ) and if the Thoughts be once separated , the Affections in the Course of Nature will not stay behind . 5. As to the Fifth . If our Author means no more by Decency , and Solemnity , then gravity , and expressiveness , and the absence of what usually Men will call Rudeness , who understand any thing of Religion , he is a lamentable Minister , that cannot so Pray without a Form , and indeed aptior ad stivam , fitter for some other Imployment : If he means delicate Words , Curt , and comprehensive Exprehensions , it may be such Prayers will be found not wrote after any Scriptural Copy ; unless that of the Lords Prayer , which we rather judge a directory of Matter , than a Copy of Words , and hath always been so judged by the Church , extending it in all Practice , and never judging that enough , either for the Desk , or Pulpit . 6. It will pose any to understand how People should , more by Forms than by free Expressions , be secured as to the reality and sincerity of their Devotions , considering that to Devotion in Prayer is required not only Intention and Fervor of Affection , but Attention of Thoughts also ; and the latter cannot be without the former , especially if Forms give a greater Liberty to the roving of Thoughts , and the Heart of Man be so bad , that not one of many , but will take it . Thus much come our Author's Six pretended Advantages to Devotion from Forms of Prayer to . There are two eminent ones that it must want . 1. One obvious Means to keep the Thoughts of him that prayeth from wandering : And this is true , both as to him that ministreth in Prayer , and those who only pray , the Thoughts of both have apparently a further Liberty to rove , whether they will take it , or no. Let every one speak from his own Experience , and if they do differ in their Experience , let it be considered whether their natural Temper doth not make the difference ; which is not a thing eligible , but natural , and upon that account necessary . If the Ministers Thoughts be not attent , he must speak Nonsense ; if the Peoples Thoughts be not , they must say Amen to they know not what . 2. A Second Advantage they must want , is the Confession of renewed Sins , and begging Pardon of them , the making known of renewing Wants , and giving Thanks for new Mercies , which , whether they ought to be the Matter of Confession , Petition , or Thanksgiving in Publick Prayer , will fall under our Consideration in speaking to the next Case . 3. To these two must be added , That those who in Publick pray by Forms , are tied up to those particular Opinions which the Composers of these Forms have , which indeed is not an Evil falls upon the People that do not minister , who may with-hold their Amen , but yet by their Presence will appear to do what they indeed do not ; but it will fall heavy upon those that minister by them . We have a plentiful Instance of this in the Popish Missal , where their Idolatrous Opinions are mixed with their Prayers , viz. That of the Invocation of Saints , the Application of their Merits to us , as well as their Heretical Opinions of Purgatory , and departed Saints Intercession for us , and the Merits of our own Works : All which indeed are upon the Reformation left out of our Liturgy , but may be put in again whenever we have Superiors of that Faith. It is true , in conceived Prayers the People are exposed to the same Danger as to their Ears , but not the Person that ministreth , and the People have a Power to with-hold their Amen , and to complain of such as are guilty of such Errors : But there is no complaining of Forms by Publick Authority confirmed . Our Casuist saith truly , p. 55. and 56. That Experience ( the best Judge in this Case ) is pleaded on both sides : Some say , they can keep their Thoughts most attent , and their Affections most intense , in praying by Forms ; others say the quite contrary . But I do not think that our Reverend Casuist directeth the best way for reconciling these Experiences , by endeavouring to perswade them , That the Fault must lie in their Prejudice or Temper : For it may be , the Fault lieth on the other side , in their customary Practices and Vsage , or a not right understanding their Duty in Prayer , but judging , that it only lies in their saying Amen , whether their Thoughts be kept attent to the Words and Matter of Prayer , and their Affections intense , yea , or no : If so , the Cure must be wrought on the other side . If our Author , by his many good Christians , meaneth many such as have an Ability to express their own and others Wants to God in Prayer , and exercise that Ability in a daily Prayer with their Families , and in their Closets , I do very much doubt whether many such will say so , at least I have not met with many such do say so . If he meaneth others that have not attained to this Ability or Practice , he ought to distinguish between a metaphysical Goodness and a moral Goodness , and again , betwixt the Degrees of moral Goodness . We desire to speak Wisdom to those that are perfect , and to all , to strive after Perfection ; forgetting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things that are behind , and pressing on to those things that are before ; and this is that which we wish , even every Soul 's spiritual Perfection . This is enough to have spoken to our Casuist's Three Cases handled in his First Part ; we now proceed to his Second , which begins with this Case : Case . 3. Whether the common Cases and Wants of Christians can be so well expressed in one constant Form , as in a conceived Prayer ? The Author hath a little perplexed this Case , by putting in the Word Common , the Question had been well enough without it . Nor hath he sufficiently explain'd what he means by Common Cases and Wants ; whether he understands it with reference to Time , and by Common understands Constant ; or with reference to Persons ; in which Sense , Cases and Wants cannot be called Common , unless all propound or have them . We cannot therefore well speak to what this Reverend Author saith , as to this Case , without putting a previous Question , viz. Quest. What , and whose Cases , or Wants , the Minister is bound to represent or make known to God in the publick Congregations or Meetings of Christians ? I find our Author in part determining this Question , P. 2. p. 2. Publick Prayers ( saith he ) ought not to descend to particular Cases and Necessities , because they are the Prayers of the whole Congregation , and therefore ought to comprehend no more than what is , more or less , every Man's Case and Necessity . I take this to be a false and mistaken Hypothesis , and the Reason given for it , because they are the Prayers of the Congregation , to be utterly insufficient ; for surely the whole Congregation is concerned in the true Wants and Welfare of every Member , that they may rejoice with those that rejoice , and weep with them that weep , Rom. 12.15 . otherwise they are not kindly affectionated one to another , according to v. 10. And this is the declared Will of God , Eph. 6.18 . that there should be made Supplications for all Saints , yea , for all Men , 1 Tim. 2.2 . How are these Texts ( think we ) to be understood , That Supplications should be made for all Saints , so far as their Wants are all the same , and no further ? Or , that Prayers should be made for all Men , as to those things that are the Common Wants of all Men , but no further ? I would fain see one good Reason for this , or one Text of Scripture to prove it . It is true , we cannot confess the Sins of particular Persons , unless we know them , nor put up Petitions for a Supply of the Wants of particular Persons , unless we know them ; and tho' we do know them , yet some particular Sins or Wants are not fit to be made the Matter of publick Confessions , or publick Petitions : But it is as true , there are a multitude of other Sins , which are not the Sins of all , but of some particular Persons in Congregations , and many other Wants , which likewise are not the Wants of all the Congregation , but of some particular Persons in them , which may well enough be confessed , and Pardon begged for , and which we may well enough beg a Supply of ; and these ought to be made the Matter of a publick Prayer , either upon the Pastor's Knowledge of them , tho' the Sinner doth not desire them , or upon such Persons Desire . It was in a publick Assembly and Prayer , that Ezra confessed and bewailed the Sins of those that had married strange Wives , Ezra 9.12 , 13 , 14. For , v. 4. They were assembled , all them that trembled at the words of the Lord God of Israel ; yet that Sin was not the common Sin of all the People . Ezra 10. they are numbred , and it appears they were but 100 , Priests 17 , Levites 6 , 1 Singer , 3 Porters , and 73 Israelites , ( who may be called Laicks . ) He who consulteth Ezra 1. will find the whole Number was ( v. 64. ) 42360. besides 7337 Servants ; the Priests alone were above 4000 , v. 36 , 37 , 38 , 39. and these were but the first Companies came out . So that it seems that excellent Scribe thought , that in publick Prayers , Confession was to be made of other Sins than what were the Sins of every Individual of the Congregation . More Instances might be given , but this is enough . Besides that , our Saviour's Prayer upon the Cross was publick enough , Father , forgive them ; for they know not what they do ; yet he knew , that all there present were not guilty of crucifying him . The like might be said of Stephen's Prayer , Acts 7.60 . So that this new Notion is quite contrary both to the Practice in the Old Testament and New. 2. Secondly , It must necessarily deprive all private Christians of the Benefit of publick Prayers in all their particular Distresses , whether respecting their outward or inward Man , and leaves them only to Family and Closet-Prayer of their Friends , and to what Prayers they can make for themselves . 3. It is directly contrary to the Apprehension of the Generality of Christians , who have used to send to their Ministers to pray for them in the publick Congregation , and to the Practice both of our Church , and I believe all others . 4. Whoso looks into Scripture , will find , that the Ministers of God never thought it enough , in the Case , to make general Confessions of Sin , or general Requests for good things , or to give Thanks for Mercies in general ; but have descended to particular Confessions of the particular Sin regnant , or committed lately , and to particular Petitions for specifical Mercies , and to particular Mercies in their Thanksgivings . 5. Our Author , p. 5. of P. 2. hath given us a good Account of such things as are the common Wants of all Persons , and at all Times , viz. 1. Forgiveness of Sin , Peace of Conscience , ( the giving , or preserving of it , ) the Assistance of Divine Grace , to deliver us from the Power of Sin and Satan , and make us meet to be Partakers of the Saints in Light ; Redemption from Death and Hell ; Protection and Success in all our Honest Concerns and Vndertakings ; the Daily Supply of our Bodily Wants and Necessities ; and in general , the Preservation and Direction of our Governours ; the Peace and Welfare of our Native Country ; the Prosperity of the Church , the Propagation of the Gospel , and the Success of its Ministers in the Work of the Lord. Our Reader must also remember how much our Author hath reflected upon conceived Prayers , for having in them the same things over and over again , Part. 2. p , 17 , 18. as contrary to the Order of our Saviour , who expresly forbids us vain Repetitions , Matt. 6. 7 , 8. Now unless this be only Faulty in conceived Prayers , not in Forms also , and we ought in Publick only to pray for things which a whole Congregation ( in common ) wants , and to confess Sins which a whole Congregation ( not some Persons only in it ) are guilty of , one single Collect is enough . Here are but eleven or twelve Lines made comprehensive of all this ; nor must any particular Confession of Sin be made , but only in the general , That we have all sinned , and come short of the Glory of God ; for there are few Sins that every individual Person in a Congregation is guilty of . 6. Supposing that none but the same Sins ( and those the Sins of the whole Congregation ) ought to be in publick Prayer confessed , and none but the same good things , and those such as are the Wants of the whole Congregation , ought to be petitioned for ; yet neither are such Sins , nor such Wants , always the same , much less such Mercies as refer to a whole Congregation . God's Mercies to Congregations , as well as Persons , are new every Morning : So as the same Forms will not serve . 7. I therefore conclude , That altho' this be the best Argument I know can be brought for the constant Use of a stated Form of Words in Prayer , if it could be maintained ; yet the Hypothesis is in no degree true , and the Argument built upon it must needs be very weak , supposing what is far from Truth . Prayer is the Communion of the Church , wherein the Members of it are not only to confess their joint Sins , but the particular Sins ( tho' not all the particular Sins , of which some may not be sit for publick Notice ) of each Member , or any Number of Members , and to beg not only a Supply of such things as they all want , but as any Member of their Body , or Number of their Members are guilty of , and known to be so , or stand in need of . This is enough to have spoken to the first thing said by our Author , as to this first Case . 2. He tells us , Secondly , That such . Alterations of the common Cases of Christian Churches , as could not be foreseen , and provided for at the first Forming of their Liturgies , may , for the most part , be provided for in new Forms . To which I say , 1. That this proceedeth upon the former Supposition , That no Sins are to be confess'd in publick Prayers , but such as are the common Sins of the Congregation ; no good things to be begg'd , but such as all Persons in the Congregation want ; no Thanksgigivings to be made , but for Mercies affecting the whole Congregation ; which is not true , and contrary to all Reason and Practice , as I have already shewed ; and therefore I need not here inlarge again on that Discourse . But supposing what I have before proved , That the more notorious and publickly-noticed Sins of any Member , or Number of Members in Congregations ; such as Swearing , Cursing , Drunkenness , noted Vncleanness , &c. are Matters of publick Confessions , and the Wants of any Member , or Number of Members in a Congregation , known to the Minister and better part of the People , are Matter of publick Petition ; and any noted Deliverance or Mercy , bestowed on any Member , or any Number of Members of a Congregation , is also Matter of publick Thanksgiving . These are so frequently renewing , so often varying , that our Casuist could hardly have said New Forms were likely to be made sufficient for them , and proper to them : Especially considering Publick Forms are not ordinarily made by the respective Ministers of Congregations , who alone , by watching over his Flock , is like to know its State. 2. Secondly , There may be , and ordinarily is , so great a Variety in the State of particular Congregations , as to Sins , Wants , and Mercies , that it is not reasonable to imagine , that Forms enough should be made suited to each Congregation : So as our Author must assert , that no Sins ought to be confessed publickly , but the Sins that are common to all Christians ; no Mercies to be begged , but what all Christians need ; no Mercies to be given Thanks for , but such as all Christians receive , or at least all within the Compass of those Churches to whom those Forms are to extend , or his Second Conclusion will not hold . 3. His Third Conclusion is but for a Quousque , viz. " That supposing such Provision for extraordinary Cases cannot be made in the publick Forms , yet that is no Argument why it should not be used so far forth as it comprehendeth the Main of the common " Cases of the People . " This indeed is true , against such an Use this Argument doth not conclude ; but it doth not follow but some others may . 4. The last thing our Author saith , That the Defect of such new Provision may be supplied by the Minister in a publick Prayer of his own . May , may be here understood as referring to Naturally or Legally : Of the first , there is no doubt ; for the second , our Author saith no more , than that our Church allows , or at least permits Ministers so to do . As to this , I have spoken before ; and , it may be , if it be inquired into , it will be found , that within these Twenty Years it would neither be allowed nor permitted in some Diocess . Besides that , Permission is the same with Connivance or Indulgence , which is a very uncertain thing , until it be established by an Act of Parliament . Besides that , many Ministers will not allow themselves any such thing ; the Reason of which ( doubtless ) is , because they have at least an Apprehension that no such thing is allowed by the Law : Whether it be , or no , I shall not dispute . Our Author proceedeth to his Fifth Case . Case 5. Whether there be any Warrant for Forms of Prayer in Scripture , or pure Antiquity ? I dare say there is hardly one Dissenter , of any Judgment , that will not readily grant there is ; tho' some of them very much doubt , whether there be any Warrant for Forms of Prayer to be universally imposed or used in Prayer . By Warrant , our Learned Author saith right , must be meant some positive Command , or allowed Example . I cannot tell who it is that hath affirmed , That nothing ought to be used in the Worship of God , but what is commanded by him : Whosoever hath so said , hath spoken crudely and rashly , and himself ( if he understand himself ) will at the next Breath grant , That Pulpits and Pews , Seats and Cushions , and Habits of Cloaths , ( not entailed to Worship only , ) and many things more , may be used in the Worship of God , which God hath not particularly and in Specie commanded . These things indeed Dissenters will say , 1. That God may be worshipped by no Act but what himself hath directed , because no other Act can be an Act of Obedience to him ; and where there is no Obedience , there can be no Homage paid to God : And here both Conformists and Nonconformists are , I suppose , fully agreed . 2. That no Means by which any Act of Worship shall be performed , may be used , which God hath not directed , either by the Light or Law of Nature , or by a positive Institution in his Word . Their Reason is , Because the Law of God extendeth to the Means as well as to the Act ; nor hath God directed any Act of Worship or Homage to him , but he hath also , either by the Light or Law of Nature , or by some part of his Revealed Will , directed sufficient Means for the Performance of that Act , which every obedient Christian is bound to observe , use , and prefer ; particularly as to Prayer , they say , the Act is directed both by the Light of Nature , ( whence it is that the Heathens prayed , and directed dies Supplicationem to the Divine Being ) and also by Scripture , and his revealed Will , which rectified the Light of Nature , and hath taught us , as to the Object , that Prayer is to be directed to the Only True God ; and many things , as to the manner of Performance , viz. That it be directed to the Father , in the Name of Christ , and with the Spirit ; and for things only , which are according to the revealed Will of God , and under such Limitations as the Scripture hath directed . 3. That even the Light of Nature , as well as Scripture , hath not only directed Men and Women to pray , but to use Words in Prayer : They are the Calves of our Lips , the Homage of our Tongues unto God ; and whereas Prayer is the Expression of our Wants and Desires unto him who is able to supply them , tho' God indeed understands the first Motions of our Souls in Desires , yet these without Words are not what the Scripture ordinarily calls Prayer , nor what Men have ordinarily called so . 4. That God hath not directed the Words which we should use at all times , ( tho' he hath directed some Words and Forms of Words which we may use ) but hath left us at Liberty to use what Words we please , expressive of the Matter of Prayer directed in Holy Writ ; and this could be no otherwise , the same Matter not serving us at all times , and consequently not the same Words . 5. That our Words are ( as the Philosopher expresseth it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inward and outward . Our internal Words are our Thoughts , ( our Hearts being our Shops , wherein the Words of our Lips are first forged or formed : Out of the abundance of the heart the mouth speaketh , ( saith our Saviour . ) While I was musing , ( saith David , Psal. 39.3 . ) the fire burned , then spake I with my tongue . 6. That as we best know our own Wants , so our own Hearts can best form Words , by which our Lips shall express and utter them : So as the forming of Words expressive of our own Wants and Desires , in our own Hearts , is the most natural and proper Means of Prayer , and Divine , because most Natural , and not restrained by any par tof the Divine Rule . 7. Lastly , They think that nothing but a plain Divine Revelation of the Will of God , as to the use of another Mean , can excuse them from the use of a Mean that is proper and most natural for the End : So as they think there must be something in Scripture , either in a Command , or something which hath the Force of a Command , ( as universal Example hath ) which must justifie their ordinary use of Forms of Words , not first formed in their own Hearts , to express their Wants and Desires to God in Prayer . This is all , I think , that Dissenters will say in this Case . Let us now hear what our Reverend Casuist opposeth to this : He will prove , as he tells us P. 2. p. 6. 1. " That supposing this were true , yet it doth not conclude against Forms . 2. That supposing it did conclude against the Use of Forms , it equally concludes against conceived Prayer . " As to the First , he saith , 1. " That they do not pretend that God hath any where commanded us to pray by Forms , and no otherwise . So that then publick praying by Forms is not the only instituted publick Prayer . 2. Nor , Secondly , do they pretend , that all the Prayers we at any time offer unto him , should be first composed into a Form. " Then some conceived , free Prayer in Publick is our Duty , or at least lawful . But this our Casuist pleadeth for , " That God hath injoined some Forms to be used and offered up in Prayer : Tho together with those Forms , we grant there might be , and doubtless were , other Prayers to be offered up unto him . " This he proves , p. 7. and to p. 19. of the Second Part. He instanceth in the Form of Blessing , mentioned Numb . 6.23 , 24 , 25 , 26. the Directions for Prayer , forthe Expiation of Murther , Deut. 21.7 , 8. and for the Prayer to be used at their Payment of their Third Year's Tythe ; the Prayers mentioned in the Psalms , delivered to Asaph , 1 Chron. 16.7 , used in Hezekiah's Time , 2 Chron. 29.30 . and by Ezra , chap. 3.10 , 11. and the Lord's Prayer , upon which he enlargeth from p. 8. to p. 19. To all which so much hath been already said , that nothing need be added . See Mr. Cotton about the Lawfulness of Set Forms ; the Reasonable Account , and Supplement , &c. But all these are indeed no Proof . The Reason is , Because , what was lawful for God himself , and Christ , and Holy Men inspired by God , by a Prophetical Spirit , and imploied by him ( as David was to set his Temple-service in Order ) 2. Chron. 28.10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19. must not be concluded lawful for others , and what might be lawfully complied with upon such Direction ; and indeed Divine Institution , must not be concluded lawful to be complied with upon no such Direction or Divine Institution . The Three first Instances produced by our Author , are Forms instituted by God immediately ; the other by David imploied by God , and made by his Spirit to understand his Will , and the Pattern of his Temple-service . The Last by Christ himself , sent to erect a new way of Worship . Not therefore to enter into any further Disputes . 1. Whether Christ intended the Lords Prayer , for a Form of Words , or only a Direction for Matter , if as a Form of Words , it doth not agree with it self , Matth. 6. Luke 11. the Words differ much in those Two Places ; whether for a constant Use , or temporary Use are Things , many Words have been spent about , and I see no help ; but Men must opine as they please in the Case . Our Author thinks , that only Luke 11. it was prescribed as a Form of Words , and truly it is probable ( if it were at all so prescribed ) but then those Words . For thine is the Kingdom , the Power and the Glory for ever , Amen . are no part of the Lord's Prayer , for they are not in Luke at all , but I say all this signifieth nothing ; for , from Christs , or the Apostles Acts , is no Conclusion to justifie other Mens Acts , without other Warrant of Precept , &c. and to this Answer to these Instances our Author cometh , p. 19. for what he saith of the Lord's Prayer , let Men judge as they please ; I know no sober Dissenter , but will say it is their Duty to make the Matter of that Prayer , the Matter of their Prayers ; and that they may use the Phrase , or entire Form ( if they understand it ) as well as other Words of Scripture . And if our Brethren judged that we should use that , and none else ; we should have no other Liturgy for the Desk , nor other Prayers in the Pulpit . The Difference therefore about that , is not worth mentioning , and a Dispute about spelling this or thys . That which we insist upon , is , that though Christ had Authority to prescribe a Form , yet none else hath any . Our Author saith very true , p. 13. 1. That this Answer allows the prescribing Forms of Prayer to have in them no intrinsick Evil , no contrariety to the Eternal Rules and dictates of right Reason . 2. That the prescribing of Forms ( under the New Testament ) is good and useful . This is expressed too indefinitely . For nothing will follow , but only , That Christ's prescribing a Form was good and useful ; if we extend it further , it must be upon this Principle , That others have the same Authority , to direct means of Worship that Christ had . Now this will ask a great many Words to prove . Christ had undoubted Authority to institute Acts , and Means of Worship for and in his Church ? But how doth it appear that others have ? His very Apostles commissionated by him to settle the first Gospel Churches , neither claimed nor practised any such Power . 3. Thirdly , He saith . This Answer must also allow , that God's prescribing Forms of Prayer by inspired Persons ( by his Son , he should have said , for we under the Gospel , find no Forms of Publick Prayer prescribed by other inspired Persons ) is so far forth a warrant for our Imitation , as the thing it self is good , useful , and imitable by us . If God doth such , or such a Thing , because it is good , and useful to some End ; that is sufficient warrant for us to do the same , provided we have the same Reason , for to imitate God , is our Duty , &c. Here now is a great Fallacy . Forms of Prayer in themselves are neither Good , nor Evil ; God , or Christ have not prescribed us any Forms , because they are good and useful ; but because he hath prescribed them , therefore they are good ; and 't is our Duty to use them ( if such a Prescription can be proved ) as Forms , or the prescribing Forms , hath in it , or them no intrinsick Evil ; so neither hath it any intrinsick Goodness , or suitableness to the Eternal Dictates , or Rules of right Reason ( as our Author expounded it , p. 19. ) It is very true , we are bound to imitate God in any thing which he hath done , because it is good and useful , but not in such things , which are made good only by his Command and Institution . God instituted Acts of Worship , which but for his institution had had no goodness in them : Such were Sacrifices under the Old Testament . The Two Sacraments under the New , he directed Forms as means for the Celebration of both Sacraments . Will it therefore follow , that we may imitate God , in making New Sacraments , and New Forms . But ( saith our Author ) Our Governours have the same Reason that God had , viz. because they are useful . What Christ's Reason was we cannot inquire , so far as the Evangelist acquaints us with it , it was to gratifie the Disciples , desiring him to teach them to pray , Luke 11.1 . Indeed it is probable , that our Saviour would not have gratified them , if he had not known it had been useful for them . But he never imposed upon them , either never to use any other Words in Prayer ; nor yet always to use these . Nor doth our Saviours Direction refer more to the Church , than to the Family , and the Closet ; besides , what might be useful for some , and at some times , might not be useful for all , and at all Times . 2. Our Reverend Author , p. 25. comes to his Second Thing promised , viz. to shew , That supposing it were true , that nothing were to be admitted in the Worship of God , but what hath a Divine Institution ; it equally concludes against conceived Prayer , as against Forms . His Answer is , because God hath no where instituted conceived Prayer , i. e. That Men in Prayer should Pray by Words first formed in their own Hearts . We need no Institution for what Nature it self dictateth in any religious Act. All Institution of that Nature must be corrective , not directive . Institution indeed , often correcteth our corrupt and imperfect Nature ; and so it is in this business of Prayer . God hath commanded us to Pray . It is Written in the Law of Nature , that there is a God , that this Supream Being , being the first Cause , and the first Mover , must be the Author of all Good. Hence it directs us Prayer for the good Things we want , and Praise for good Things received . Prayer is a making known of our wants to God. God hath given us Sense and Reason to tell us what those wants are , a Power to Will , and desire a supply of them , to form Words to be uttered by our Lips as expressive of them , to help us to the better Knowledge of our wants , he hath given us his Word ; if in that , he hath given us any Forms of Words to be ordinarily used in that Duty , we are to use them . Others he hath left at Liberty , under the more general Laws , and Directions of his Word : What need any Institution of what Nature it self directeth and teacheth ? We have indeed Reason to look for an Institution , if we will correct this natural Course of Mans Soul , of expressing its desires by Words formed in our own Thoughts ; we have Reason to look for a supersedeas from a Divine Institution , any Forms instituted by God himself , make up such an Institution , corrective of the natural Motions and Inclinations of our Souls . Which is a sufficient Answer to what our Author saith , p. 25 , 26. I cannot apprehend what can be called Vocal Prayer , but what is such from a natural Course and Order , or from a Divine Institution . Scriptural Forms ( if given and enjoined for ordinary Use ) are doubtless so by Divine Institution , what can be so in a natural Course or Order , but those which we call free , and conceived Prayers I am yet to learn. For what our Author saith of the Iews use of Forms , it hath been abundantly spoken too . Particularly , in the Answer to Dr. Falkner's Vindication of Liturgies , p. 232 , 233 , 234. Chronologers Account that the Iews were carried into the Captivity of Babylon about the Year of the World , 3350. and came out thence about the Year , 3420. after 3630. we have little Account of them , they being in a miserable distracted State ; till Pompey conquered them about 3888. and in like manner under the Romans , to the coming of Christ about the Year of the World , 3947 ; how they were in Christs Time , the Gospels , and Acts of the Apostles tells us . About the sixty fifth Year of Christ , they were utterly destroied . Philo is by Chronologers computed to have lived about Twenty five Years before the final Ruine of Hierusalem ; but our Author quotes him proving nothing , but that the Priests were want to offer Prayers with their Sacrifices , so they might , and yet use no Forms . For the Samaritane Chronicle , which p. 27. he tells us of , which mentions a Book wrote in the Year of the World , 4713. which contained the Songs , and Prayers also used before the Sacrifices . Those who will give it any Credit may , but the Year of the World , 4713. was 760. and odd Years after Christ , ( that was the pretended Time for its first Appearance to the World ) for it could not be Printed till above 1500. Years after Christ ; and this Book must give an Account of the Affairs of the Iewish Church before the Year 3360. which was more than a Thousand Years , before that ( for who will regard what the Iews did , after they came under the Power first of the Grecians , then of the Romans . ) I Appeal now to any reasonable Man , who will give Credit to any Manuscript , that ( wrote more than a Thousand Years after ) should pretend to give us Account of what was done in Ezra's Time , or before the Iews were Captivated by the Grecians and Romans ( for admit the Iews when Tributaries to the Grecians , or Romans did use Forms , it is no imitable President ) especially when the New Testament gives us the Story of the Church at least Seventy Years of the Time , and saith nothing of it . For our Authors Quotation out of Iosephus about the Essenes , besides , that it signifies little , what a Particular Sect did , and a Sect that sprang up too after Christ's Time , of which the Scripture saith nothing . I say besides this , if our Author knoweth how to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , better than certain Prayers , which they received from their Ancestors , the Translator of Iosephus into English will help him , who translates it , They made certain Vows and Prayers , after the Custom of their Country ; which they might do without Forms . I am not of our Author's Mind , " That there was not a more urgent Occasion for an express Prohibition of any Rite or Usage of the Iewish Church than praying by a Form : " For I believe there was no Reason for it at all , because there was no such thing in use ; and if there had been any such Rite , I know no Reason why either Iohn the Baptist should teach his Disciples to pray ; or why Christ's Disciples should beg of him to prescribe them a Form : It should seem they had Forms enough . Our Author , in the next place , P. 2. p. 29 , 30 , &c. comes to answer those Places of Scripture which Dissenters produce to prove it their Duty to pray free and conceived Prayers . The first he instanceth in p. 29. Zech. 12.20 . I will pour out upon the house of David , and upon the inhabitants of Hierusalem , the spirit of grace and supplications . I shall say little as to what our Author speaketh as to this Text , because I am not concerned in other Mens forming the Argument from it . The Spirit of Grace and Supplications signifieth either our own Spirit , and then the Promise concerneth the fuller Effusion of the Spirit of Grace under the Gospel , giving unto God's People generally more Gifts for his Service , especially for Prayer ; or else it must be understood of the Spirit of God , which is called the Spirit of Supplications , because it particularly helpeth our Infirmities in that Duty . Now whether this Infirmity respecteth only our Affections , or our Memory and Vnderstanding , bringing to our Remembrance Matters contained in Holy Writ , according to the Promise , Iohn 14.26 . is the Question betwixt us and our Casuist . Let it be interpreted which way it will , it is all one to us . If of the Third Person in the Trinity , we say he ought not to be shut out , we must give him a Liberty so to bring to our Remembrance ; and thus this Text is reducible to the first Case propounded by our Author . Or let it be interpreted as to the Spirit of a Man , under the Gospel renewed and sanctified , so it relates to our Author's Second Case ; and enough hath been spoken to each of them . We ought not so to pray ( if we be able to do otherwise ) as to exclude the former ; nor yet so as to omit our own Gift , which is the Effect of the Spirit , which is all we contend for : For all that our Author saith about the Word in the Hebrew used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it sometimes signifie Prayer in the general , signifieth nothing as to the Argument , especially considering , that if by the Terms of Praying and Prayer , &c. be thrice in Scripture signified meerly mental Prayer , yet vocal Prayer is for those three times forty times understood ; and I believe it is not capable of Proof , that meerly mental Prayer is thrice called Prayer . For his next Texts , 1 Cor. 1.5 . 2 Cor. 8.7 . I know of none that hath pleaded , that the Gift of Vtterance is to be restrained to Prayer ; for my own part , I always thought it respected Preaching as well as Prayer ; but that it is to be understood and limited to extraordinary Gifts , is what I cannot yield : For what is the Gift of Utterance , but an Ability to utter ? which certainly is applicable as well to the utterance of our Minds to God in Prayer , as of God's Mind to us , in the interpreting or applying of God's Will to us ; and let our Author prove the contrary , if he can . These extraordinary Gifts were certainly not so common as that of Vtterance , which seems to have been the Portion of the whole Church of Corinth , 1 Cor. 1.5 . And by 2 Cor. 8.7 . it appeareth no more extraordinary than Faith , Knowledge , and Diligence , with which it is ranked there ; and if Vtterance be no more than Ability to utter , or a Freedom of Speech , it is demonstrable that it was not ( as our Author saith ) peculiar to the primitive Ages of miraculous Gifts ; because we find by Experience , that Multitudes have it now , and that both as to Prayer and Preaching . Vtterance is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 1.5 . Eph. 6.19 . Col. 4.3 . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Now Speech , or a Freedom of Speech , was no extraordinary miraculous Gift . Acts 2.4 . ( quoted by our Author ) is thus , They were all filled with the Holy Ghost , and began to speak with other tongues as the spirit gave them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to utter or speak . It is also used v. 14. and Acts 26.25 . I speak the words of truth and soberness , for which Paul needed no extraordinary Gift . By this Reply , the Insufficiency of our Author's Answer to these Scriptures , produced by Dissenters , will appear . But , p. 33. he goeth on , and saith , " But they object further , That supposing God hath not given to all Christians the Gift of Prayer , extempore , yet to a great many he hath ; and therefore these , at least , he requires to pray by their Gifts , not by a Form , 1 Tim. 4.14 . 2 Tim. 1.6 . 1 Pet. 4.20 . Rom. 12.6 . " It is very true , that some Dissenters have quoted these Texts , and see no Reason yet to quit them , tho' they at first granted them ex abundanti , not as needing them to to prove what is all that they do prove ; for even Nature it self teacheth Men and Women ( being able to do it ) to express the Wants and Desires of their Souls by Words formed in their own Hearts , and tells us no Words are so natural and proper ; and what Nature teacheth , we need no Institution for . If any corrective Institution hath restrained us in the use of what is a natural , proper Means to an Action , it must be produced . The Iews needed no positive Law , requiring them to eat Flesh ; but it being the Will of God , that , to shew their Obedience to him , they should forbear eating some kinds of Flesh , there was need of an Institution corrective of what Nature otherwise taught them . But yet what Nature it self teacheth , may also be taught by Revelation , as we have always thought this was , by the Texts quoted , which have not been brought to prove , in Specie , That those who have the Gift of Prayer , ought to use it ; But that those who had any Gift , serving them to the Performance of a Religious Act , ought to use it in the Performance of that Act , unless they be restrained by some corrective Institution , that is , by some Law of God , declaring his Will for their Forbearance of the use of that Ability , which the Declaration of his Will , in his Word , for the use of this or that Form of Words in Prayer we confess is . This is the general Summ of what hath been said . All that our Author saith , as to these Texts , is , That by Gifts in those Texts is only to be meant Office. What hath been said to this , may be read in the Answer to Dr. Falkner's Vindication of Liturgies , p. 62 , 63 , 64 , 65 , 66 , 67 , 68. Nothing of which our Author takes notice off . 1. It is gratis dictum said , and not proved , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in three Texts , Office , not Gift , it being manifest , that in many Texts it signifies Gift , not Office. Er●smus , in all those Texts , translates it Donum , the Gift . Dr. Fulk , against Martin , sath , it is never taken in Scripture but for a free Gift ; or a Gift of his Grace . The Vulgar Latin so translates it . Erasmus notes , that Ambrose so understood it . 2. Rom. 12.6 . saith , Having then Gifts , differing according to the Grace given to us ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It may be , it is the only Text where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can with any Pretence be translated Offices , and not necessarily there . See Rom. 5.15 . chap. 6.23 . Rom. 2.11 . 1 Cor. 12.4 , 9 , 28 , 30. chap. 11.7 . Rom. 11.29 . 1 Cor. 1.11 . 1 Cor. 12.31 . I think it is hardly used in any other Texts , and in no Heathen Author : So as we must have the Sense of it from Holy Writ . Let any one peruse those Texts , and judge whether , contrary to the Sense of most Authors , he can translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Office , or Dignity . For what our Author saith , as to 1 Tim. 4.14 . that the next Words [ which was given thee by Prophecy ] make it plain , that this is the Sense of it ( the Reader may see in the aforementioned Answer to Dr. Falkner , p. 63. what is said to it ) That is obscurum per obscurius . Piscator , Vatablus , and Beza , make the Sense , That thou mayest Prophecy . Three ancient Versions , viz. the Syriack , Arabick , and Ethiopick , read it , with Prophecy . Our Translators indeed , and Vulgar Latin , read it , by Prophecy . The Greek Particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is translated with great Variety , per , propter , prae , ob , post , cum , quoniam ; which gives Interpreters such a Liberty . Because of , or for Prophecy , is a very good Interpretation , and justifyable from Matth. 10.22 . and chap. 13.21 , 58. " But ( saith our Author , p. 37. ) suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie Abilities , not Offices , yet they must be exercised so far forth only as is consistent for Edification . " That is granted ; but it is not granted , that our Author hath proved Part 1. Case 3. ( as he saith ) That the Use of Forms is more for Edification . Let the Reader judge what hath been said in , and replied to that Case . Our Author comes , p. 39. to his last Task , to prove a Warrant in pure Antiquity for the Vse of Forms ; and here , first , he will answer what is objected to the contrary , which , he saith , are but two or three doubtful Authorities . There needed not so many ; for the Proof lieth upon the Affirmer's Part , surely : It is much to find two or three Authorities to prove a Negative ; but neither are they so blind and doubtful as our Author would make them : That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth with all our might , rather than as we are able ; that sine monitore signifieth , without a Mummer , or a Custos , or a Corrector ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an agreeing in Rites , rather than agreeing in Words , or Phrases , are things impossible to be proved , and therefore vainly attempted . We lay no Stress upon these , but look upon them as very good probable Proofs , which may be , I hope , allowed , where Demonstration is impossible . See what is said as to these Quotations , in the Supplement to the Reasonable Account , p. 19 , 20. Let us rather see how our Author proveth , That pure Antiquity did impose any such Forms . The Author of the Answer to Dr. Falkner , makes it appear , p. 209 , 210. That it is a thing not capable of Proof , and p. 207. That if it could be proved , it signifies nothing ; the Practice of Men being no Argument to prove any thing lawful or unlawful . But yet , let us consider what our Casuist saith ; for we do indeed believe that there can be no Proof brought from Antiquity for near Six hundred Years after Christ. To prove , 1. That Publick Prayers were made within that time . Or , 2. That the Lord's Prayer was frequently used in the Publick Congregation and Worship . 3. Or , That there were Rules and Orders made for Churches meeting together for Prayers , in certain Places , and at certain Times . 4. Or , That many good Men , did from the first , compose Forms of Words for the Instruction of the Weaker , in the due Method , and Matter of Prayer , which some weaker People might arbitrarily use , or let alone . Is to prove nothing denied . That which is to be proved . That in the Times of purer Antiquity , there were Forms of Prayer composed by the Governours of the Church , and universally imposed on Ministers , even upon those who had the Gift of Prayer , and that the Christian People and Ministers , did universally comply with such Vse . Which ( as was said before ) is so far from having been by any proved , that it is impossible to be proved , for more then Three Hundred Years after Christ , which were the Times of purest Antiquity . Nor ( to give our Reverend Author his due ) doth he say more than it seemeth most probable , p. 46. Now probable Things may appear to others not probable , for otherwise they would commence into Demonstrations . But let us examine upon what Grounds he saith , it is most probable , highly probable : His first Ground is , Because so far as we can find , there never was any Dispute amongst Christians , concerning the lawfulness of Praying by Forms . Nor is there now , for those who are not able to pray without it , or who make Use of a Form of Divine Prescription . 2. How should there be , or what need was there of any Dispute about it , till it came to be universally imposed ? 3. Who so knows how little Record we have that gives us Account of the Church for the first Three Hundred Years , and by what Hands that little cometh to us , will see no Reason to wonder at our having nothing on this Argument , Immemorial Usage , proves nothing in Divine Worship . But he cometh in the next Place to Matter of Fact. 1. He instanceth first in the Three Ancient Liturgies of Peter , Mark and Iames , which though ( he saith ) they have been all of them corrupted , yet are doubtless , as to the purer Part of them of great Antiquity , and probably even from the Apostolical Age. There is enough said , as to this in my Lord of Morneyes Book de missâ , Cap. 2. And in the Reasonable Account , p. 66 , 67. It is enough to say , That it is not a Thing conceivable , that if Mark , or Peter , or Iames , or Andrew , or any other Apostle had left any such Liturgies , that either Basil , or Chrysostome , 300 , or 310 Years after , should ( as is pretended ) go to make new ones : Nor that , if either they , or Basil , or Chrysostome , had made any , then known or taken Notice of in the World ; that ever the Council of Melenis ( as is pretended ) should direct the making any for their Province , and not only injoin the Use of them : Nor considering , that Peter , James , Andrew , and Peter , and Mark , were all Apostolical , and inspired Men , would the Use of any other than theirs have been lawful . 2. For our Authors Second Proof , p. 49. about the Forms of Questions in Baptism , it is quite another Thing ; And those who doubt of the lawfulness of Forms of Prayer , to be universally and publickly used , never doubted of the lawfulness of a Form of sound Words , containing Matter of Doctrine . 3. In all that our Author further saith upon this Argument . I find nothing of Moment insisted on , but what Dr. Falkner hath said , either in his Libertas Ecclesiastica , or in his Vindication of Liturgies , and hath been largely answered , in the Reasonable Account , p. 66 , 67. Or , in the Supplement to it . ( wrote wholly upon this Argument ) Or in the Answer to Dr. Falkner's Vindication of Liturgies , Cap. 3. Or in the Postscript to that Answer , containing the Review of that Chapter . There the Reader will find a full Answer to what is here said about the Councils of Laodicea , and Milenis , to his Argument from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Constantine's Forms . I shall not take the Pains to Write , what is already written so plentifully on this Argument , till I see something said to take off what hath been already said . 4. Our Author saith true , that after the Year Six Hundred , when Gregory was come to be Pope , or rather after the Year Eight Hundred , when Charles the Great had by his Civil Authority enforced the Use of Gregory's Liturgies by Fire , and Sword. No other Prayers were admitted into the Publick Worship , of what was then the Popish Church , but what was in the Established Liturgy ; But what they did then in the Wilderness of the Vallies of Piedmont , and Lucerne , or other Places where the true Church fled , we do not so well know ; but never read of any Liturgy they carried along with them , or used . 5. For what our Author further saith , about the Calvinistical and Lutherane Churches , there is enough said in the aforemention'd Books to Answer it . It lies upon him to prove , that the Churches in France and Holland generally impose the Use of Forms in all Parts of Publick Worship . If any do voluntarily Use any Forms which are prescribed , and left to a free Use , we have nothing to do to Condemn them ; though we be of another Mind . I have indeed heard , That in the Administration of the Sacraments , and Marriages , The Ministers of the Reformed Churches in France , and Holland generally , keep to Forms . Marrying Persons is no Ministerial Act by any Institution of Christ. It is a great and weighty Action , and possibly what is fittest to be done by such whose Office it is to Exhort , and to Pray for People . As for the Sacraments , the Ministration of them is indeed a Ministerial Act. If we cannot satisfie our selves , in that Ministration by tying our selves to prescribed Forms . We hope , it is not a Thing of that Nature , but we may without any great Danger differ in it from Persons and Churches which we Honour . In the mean Time , the Churches of Scotland , and New England have hitherto been of our Minds , so that we are not wholly alone , we differ from the Lutherane Churches in far greater Things than this , and further yet from the Popish Synagogues . But as I have often said , admit all here said as to Antiquity or Practice of other Churches were true ( which manifestly is not ) it were but a presumptive , no concluding Argument . In the mean time , 1. We ( many of us as we have said , and it hath appear'd by our Practice , do not judge it sinful , though we do not judge it under all Circumstances eligible ) to join by Communion in Prayer with Ministers who use the prescribed Forms , or any other , whose Matter is not sinful , to be assented to , or begg'd of God. So that all our Question is about the Ministerial Use. 2. Nor as to that , do we judge our selves so infallible , as to condemn any Ministers , that are satisfied , so to perform their Publick Ministerial Acts in Prayer . We only say , we cannot , and offer our Reasons in Vindication of our selves . For what our Author saith , p. 59 , 60. about Iesuits , and Romish Preists , introducing conceived Prayers , into Publick Use ; we hope enough hath been said in our first Chapter to make him alter his Mind . Indeed Forms of Prayer were of general Use in the Popish Worship , many Hundred Years before there was a Jesuite in the World. But we do not believe them so much as Canonically injoined before Pope Gregories Time , but first by him . Nor universally practised tell Charles the Great 's Time , which was Eight Hundred Years after Christ. Nor do we see the least Colour of Proof for any such Thing . Our Author thinks fit to propound , but to speak very little to a Sixth Case , viz. Case 6. Whether it be lawful to comply with the Use of Publick Forms , when they are imposed . Our Author I hope means Publick Forms , containing no Matter , but what God hath given us leave to pray for . 2. With a Liberty also to Vse others in the Pulpit ( for I observe our Author hath all along pleaded for that ) This supposed , The Term complying , referreth to Ministerial Vse , or to a Popular Vse , whose Work is only to say Amen in Heart and with Faith , and due Affection , desiring those Things of God. As to the latter it is not in Question betwixt us . We are so far agreed . That such Use ( though possibly under all Circumstances not eligible ) yet is not sinful . So as the only Question is of Ministerial Use. This our Author knows many of us Iudge not lawful , we have given him our Reasons . Our Author hath pretended to Answer them . We have now shewed him , that his Answers appear to us insufficient , and bottomed upon Mistakes . So as yet sub judice lis est , and the Question is not ( as our Author States it . ) Whether a lawful thing when imposed , may be lawfully complied with . But whether what some Persons judge lawful , may be done by others , who verily believe it unlawful . Yet were the Question ( as our Author stateth it ) Whether a Thing [ in the Worship of God ] lawful [ that is apparently , neither commanded nor forbidden in Gods Word ] may be lawfully complied with , if commanded by Men. It could not be determined affirmatively without determining . That it is in the Power of Man to determine Things in Gods Worship , which he hath left to Peoples Liberty ; and consequently , when God had given his People a Liberty ; for a Peace Offering to offer of the Herd , or of the Flock , either Male , or Female , Lev. 3.1 , 2 , 3 , 4 , 5 , 6. Or a Goat . It was yet lawful for Asa , or Iehosaphat , or Hezekiah , or Iosiah , or the Iewish Sanhedrim to have by an Humane Law restrained them to offer none but Bullocks , or Sheep , or Goats , or of them none but Males , or none but Females , which as we read not was ever attempted ; so the lawfulness of such a Restriction , or Compliance with it may deserve serious Thoughts . For what our Author saith , That if the Imposition of Prayer in Publick by Forms may not be lawfully complied with , then neither may the Imposition of Prayer ex tempore . We say , who asketh any such Thing ? For my own Part , I think it would be unreasonable , surely those who plead for Liberty in this Thing , cannot Plead for Imposition any way ; and therefore what our Author saith here , seemeth to me wholly Impertinent . FINIS . Notes, typically marginal, from the original text Notes for div A33987-e240 P. 2. pag 13. P. 59. Part 2. Vid. Foxes and Firebrands , p. 7. P. 17. † Of which see more in the Preface of the learned Treatise , The unreasonableness of Separation beginning , p. 11. 〈…〉 factor of Queen 〈◊〉 for him . Tinne of 〈◊〉 i● . So Cap. 6. Liturgias has omnes falsi postulo , ( saith the Learned Morney . ) 
A44689	----	The right use of that argument in prayer from the name of God on behalf of a people that profess it by John Howe. Howe, John, 1630-1705. 1682 Approx. 102 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A44689 Wing H3038 ESTC R29443 11146736 ocm 11146736 46385 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44689) Transcribed from: (Early English Books Online ; image set 46385) Images scanned from microfilm: (Early English books, 1641-1700 ; 1425:6) The right use of that argument in prayer from the name of God on behalf of a people that profess it by John Howe. Howe, John, 1630-1705. [6], 56 p. Printed for Brabazon Aylmer, London : 1682. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer. Puritans -- Doctrines. 2004-10 TCP Assigned for keying and markup 2004-11 Apex CoVantage Keyed and coded from ProQuest page images 2004-12 Andrew Kuster Sampled and proofread 2004-12 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion The Right use of that ARGUMENT IN PRAYER FROM The Name of GOD ; On behalf of a People that profess it . By John HOWE Minister of the Gospel . LONDON , Printed for Brabazon Aylmer , at the Three Pidgeons , over against the Royal Exchange in Cornhil , 1682. The PREFACE . NO sort of men have ever pretended to Religion , who have not allowed unto Prayer a very eminent place in it . And so much a deeper , and more Potent Principle is Religion , in the nature of Man than Reason , ( though both are miserably perverted , and infeebled ) that the former doth secretly prompt men ( especially in great distresses ) to Pray , and expect relief by Prayer , when the way wherein it is efficacious , cannot so well be explicated , or apprehended by the other . And as Prayer hath ever been reckon'd a very principal part of Religion . So hath Intercession for others been wont to be accounted a very fit and proper part of Prayer . In the general , Prayer is most evidently , a duty of Natural Religion , a Dictate of Nature , which every man 's own mind suggests to him , or may be appeal'd to about it : ( should not a people seek unto their God ? ) Whence that personated , eloquent Patron of the Christian cause , urging for the conviction of his Heathen Adversary , the common practice of people in their extremities , to lift up ( even untaught ) their hands and eyes to Heaven , fitly sayes of it , Vulgi iste naturalis est sermo , that they do herein , as it were , but speak the language of nature . Now hereupon , the impression of that Primitive Law of Nature , ( not quite worn out from the mind of man , even in this his very degenerate state ) to love our neighbours as our selves , doth as a natural instinct , secretly prompt us to pray for others , whom we cannot otherwise help , ( especially such to whom we have more peculiar Obligations , who are in a more especial sense our neighbours ) as ( at least , in our last necessities ) we do for our selves . In which recourse to God , whether for our selves or others , we are led by a sense of our own impotency , and dependent state , from a deeply inward apprebension of a Deity , that is ( as Epicurus himself seems constrain'd to acknowledge concerning the Idea of God , ) even proleptical , or such as prevents reason . So that we do not , being urg'd by the pinching necessity of the case , stay to deliberate , and debate the matter with our selves , how this course should bring relief , but do even take it for granted , that it may ; by an apprehension that is earlier in us , than any formal reasoning about it , and being Prior to it , is also not supprest by it , but prevails against it , if there be any thing in reason objected , which we cannot so clearly answer . Yet , when we do bring the matter to a rational discussion , we find that in our conception of God , we have the apprehension of so perfect , and excellent a nature , that we cannot suppose he should be mov'd by any thing Foreign to himself , or that we can inform him of any thing he knew not before , or incline him to any thing , to which his own nature inclines him not . And therefore , that though the wise and apt course of his Government over intelligent creatures requires that they should be apprehensive of their own concernments , ( whether personal or that belong to them as they are in communities , ) and pay a solemn homage to his sovereign power and goodness , by supplicating him about them , yet that if he hear their Prayers , it must not be for their sakes , but his own . Therefore also , it cannot upon strictest reasoning , but seem most dutiful to him , and hopeful for our selves , that our Prayers should be conceiv'd after such a tenour , as may be most agreeable unto that apprehension . The Holy Scriptures , and the Divine Spirit do both aim at the recovery of Apostate man , and the repairing the decayes of his degenerate nature , and do therefore ( besides what was necessary to be added ) renew the Dictates of the Law of Nature , the One more expresly representing them , the other impressing them afresh , and reimplanting them in the hearts of all that are born of God. Therefore that External Revelation of the mind and will of God doth direct , and his Blessed Spirit ( which is pleased to be in all his Children the Spirit of Grace and Supplication , ) doth inwardly prompt them , not only to pray ( in reference to their single and common concernments ) but to form their Prayers after this Tenour ; Which is to be seen in their so frequent use of this Argument in Prayer , from the Name of God. Whereupon , in a time when we are so much concern'd , to be very instant in Prayer , not only each of us for himself , but for the Body of a People , upon whom that Holy Name is called . I reckon'd it seasonable to shew briefly the import and right use of this Argument ; and to that purpose have taken for the ground , the following Text of Scripture . JER . 14. 21. Do not abhorr us for thy Names sake . Where we have A Petition and The Argument enforcing it . 1. A Very serious Petition , or a Deprecation of the most fearful evil imaginable . Do not abhor us . The word doth not meerly signifie abhorrence but disdain . A displeasure prevailing to that degree , and so fixed , as to infer rejection , even from a just sense of honour . So some of the Versions read , reject us not , or cast us not forth , as we would do what ( or whom ) we despise and scorn to own ; As if it were feared the Holy God might count it ignominious , and a reproach to him , to be further related to such a People , and might even be ashamed to be called their God. ( And consequently that the following Argument is used not without some suspence of mind , and doubt lest it should be turn'd against them , whereof more hereafter . ) Here it is imply'd , 1. To be no impossible thing that God should reject with abhorrence a people once his own , or that have been in peculiar , visible relation to him . Prayer is conversant about matters of Divine Liberty , i. e. that are not known to us to be already determined this way or that ; but that may be , or may not be , as he pleases , and sees fit ; consistently with the settled course and order of things , not about things that he had before made ordinarily necessary , nor about things that are simply , or in ordinary course impossible . In the former case Prayer would be needless , in the latter , to no purpose . We do not pray that the Sun may rise to morrow at the usual hour , or that the Sea may ebb and flow , nor that they may be prevented of doing so . ( But we must distinguish such necessity and impossibility from a meer certainty that things shall either be , or not be . ) We are to pray in the present case , with a deep apprehension that this is perfectly a matter of liberty with the great God , and that as he took such a people to be his , of meer good pleasure , so it depends wholly upon his meer pleasure , that he continues the relation , when he might abandon and cast them off . It is further imply'd , 2. That the more serious and apprehensive among such a people , do understand it ( at sometimes more especially ) a thing very highly deserv'd , that God should abhor and reject them . The deprecation is a tacit acknowledgment , that the deprecated severity was reasonably to be feared , not only from Sovereign Power , but offended Justice . This is indeed exprest in the next foregoing words . We acknowledge , O Lord , our wickedness , and the iniquity of our Fathers : for we have sinned against thee , Do not abhor us . &c. So that this ought to be the sense of the Supplicants in the present case , that they are herein perfectly at mercy , that if they be heard 't is undeserv'd compassion , if they be rejected 't is from most deserved displeasure . And if it were not exprest , yet the Supplication must be understood to imply it . For when the great God hath vouchsafed to limit his Sovereign power , and antecedent liberty by his Promise and Covenant , such a Prayer were it self reflecting , and an affront , if it should proceed upon a supposition , or but intimate , that he should ever be inclin'd to do such a thing , without an excepted cause . Such as that his rejecting them upon it , might consist with his being faithful to his word . When he values himself so much upon his faithfulness , and seems even to lay his very Godhead upon it . As those strangely Emphatical words import . Deut. 7. 9. Know therefore that the Lord thy God , he is God , the faithful God , which keepeth Covenant and Mercy with them , that love him , and keep his Commandments , to a Thousand Generations ; ( implying that he would even yield himself not to be God , if he did not in all points vindicate and demonstrate his faithfulness . ) Nor indeed do we properly crave for any thing , but we therein disclaim a Legal right to it , and acknowledge it to be rightfully in his power , to whom we apply our selves , to grant or deny , We make demands from Justice , and are Supplicants for Mercy ▪ and with this sense the Spirits of Holy Men have abounded , when they have taken upon them to intercede in the like case , as we see Dan. 9. 7. O Lord , Righteousness belongeth unto thee , but unto us confusion of faces , as at this day . &c. And to the same purpose , Ezra 9. Nehem. 9. at large , and in many other places . q. d. Our only resort , O Lord , is to thy Mercy . Thou mightest most justly abhor and abandon us , and say to us , Loammi , ye are none of my People , but in the multitude of thy tender compassions and mercies , do it not . It is again further to be Collected , 3. That this is a thing which holy and good men do most vehemently dread and deprecate , viz. that God should thus abhor and reject a people so related to him . 'T is that which the very Genius , and Spirit of Holiness , in the sincere , regrets beyond all things for themselves . They have taken the Lord to be their God , for ever and ever ; Their hearts have been attempered to the tenour and constitution of an Everlasting Covenant , which they entered with no design , or thought of ever parting ; but that it should be the ground of an Eternal Relation . And the Law of love written in their hearts , prompts them to desire the same thing for others too ; Especially such to whom they have more especial endearing Obligations ; and ( if it were possible ) that the whole body of a people to whom they are themselves united , might all be united to God upon the same termes , even by the same Vital and Everlasting Union ; And therefore also , that same Divine , and Soul-enlarging love , being a living Principle in them , makes them have a most afflicting sense of any discerned tendencies to a Rupture , and separation that might prevent , and cut off the hope of his drawing still more and more of them into that inward living Union , and Inter-course with himself . These things it may suffice briefly to have noted from the Petition in the Text. That which I principally design'd , is what we have next coming under our view , viz. II. The Argument brought to enforce it ; For thy Names sake . About which , what I shall observe , shall be with special reference to the case which the Prophet refers unto , in his present use of it . viz. That in Praying for a people professing the name of God , that he would not reject and cast them off , the fit and proper argument to be insisted on is that from his own Name . ( See Verse 1. 9. ) And here it will be requisite , 1. To have some very brief consideration of this argument in the general : though 2. We principally intend to treat of it , as it respects this present case . 1. In the general , we are to consider both what the name of God in it self imports , and what is signifi'd by using it as an argument in Prayer . And , ( 1. ) As to what is imported by the name of God , in it self considered . We shall not trouble this discourse with the fancies of the Rabbins ; Of whom yet one very noted , soberly , and plainly tells us the name of God is wont to signifie his essence and truth , though the instance he gives shewes he means it of the Nomen Tetragrammaton ( the name Jehovah ) which indeed more eminently doth so . To our purpose it is obvious , and sufficient , to note , that by his name , more generally , is signified both the peculiar excellencies of his nature , and being , which are himself , as the use of a mans name is to notifie the man. So when he is pleased himself to proclaim his own name , thus it runs ; The Lord , the Lord God , merciful and gracious , long-suffering , and abundant in goodness and truth , keeping Mercy for Thousands , forgiving iniquity , and transgression , and sin . &c. Exod. 34. 6 , 7. And again , That by his name is meant his Glory , and most especially the honour , and reputation of his Government . For so too , a mans name signifies his fame and repute in the World ( as they whom our translation calls men of Renown , Gen. 6. 4. the Hebrew Text sayes only , ( but plainly , meaning the same thing , ) they were Men of name . ) And if he be a publick Person , a Prince , and Ruler over others , it must more peculiarly signifie his Reputation and Fame as such . Thus Moses designing to celebrate the unexceptionable equity , and awful Majesty of the Divine Government , begins thus ; Because I will publish the name of the Lord : ascribe the greatness unto our God. He is the Rock , his work is perfect , for all his wayes are Judgment . Deut. 32. 3 , 4. 2. As an Argument used in Prayer , it may accordingly either signifie the principle from which it is hoped and requested he should do what we desire , or the end for which . For as his name signifies his nature , which himself hath taught us primarily to conceive under the notion of goodness , mercy , love , in that forementioned Exod. 34. 7. and 1 Joh. 4. 16. So when we pray he would do this or that for his names sake , the meaning may be , that we request he would do it for his mercies sake , even in compliance with himself , and as it were to gratifie his own nature , which ( as nothing is more Godlike ) is wont to be delighted in acts of goodness toward all , of compassion and mercy to the miserable , and of special favour to them that more peculiarly belong to him . And again , as his name signifies his glory , and principally the honour and reputation of his Government ; So when we pray he would do this for his names sake , we further must be understood to mean , we desire he would do it to prevent his own dishonour , to augment his glory , and further to recommend himself to the world . And I conceive it must be meant in both these senses taken together , viz. that we pray he would do this , or that , both from himself , and for himself , from his goodness , ( or indeed the general perfection of his nature , ) and for his glory , and that he may represent himself such , as he truly is : But some circumstances in the coherent Verses ( afterwards to be particularly noted ) seem to intimate that the honour and dignity of his Government is here more directly meant . His glory is indeed the end which he cannot but design in all that he does . For inasmuch as he is said to do all things according to the counsel of his will ; Eph. 1. His will must be principally of the end , which is ever the highest and most excellent good , and that can be no other than himself , and that only as he is capable of greatning himself by his own action ; which cannot be in respect of intrinsick excellency , that being already perfect and capable of no addition , therefore it must be in point of glory , and reputation only . And so , as it is said , having no greater to swear by , he sware by himself ; Heb. 6. So having no greater to act for , it is most just , and most worthy of him , and but a God-like owning of himself , to act only to and for himself . And then whereas , having this constant , just and holy will , he doth all things according to Counsel in pursuance of it , it must signifie that he ever takes the aptest , and most proper methods for the advancing of his own glory . The choosing the fittest and most suitable means to a fore-resolved end , being the proper business and design of consultation . Though that be spoken of God but allusively , and after the manner of men , who by slow degrees , and by much deliberation arrive to the ( very imperfect ) knowledge of things , which at one view he perfectly beholds from all Eternity . But also how the great God designs his own glory in all that he doth , we must take great care , be duly and decently understood . It were low and mean to think that the design of his mighty works , and accurate dispensations is only that he may fill mens minds with wonder , be highly thought of , admired , and celebrated in the world , which even a wise , and vertuous man would think an end much beneath him . But the glory of his name must be understood to be primarily an objective glory , that shines with a constant , and equal lustre in all his dispensations , whether men observe , or observe it not . And shines primarily to himself , so as that he hath the perpetual self-satisfaction of doing as truly becomes him , and what is in it self reputable , worthy of him , and apt to approve it self to a right mind , ( as his own ever is ) let men think of his wayes as they please . Thus it was in his Creating the world , when he had not yet made man , nor had him to look on , as a witness and admirer of his other glorious works , it was enough to him to be self-pleased that he saw them to be good , and that they had his own most just and complacential approbation . Nor is he less pleased with himself , in his governing the world , than he was in the making of it . As also good men , by how much the more they excel in goodness , have herein the greatest resemblance and imitation of God , doing good for goodness sake , and pleasing themselves with the lustre and beauty of their own actions , shining to their own mind , and conscience , and their discerned conformity to the steady rules of righteousness ; without being concern'd , whether perverse and incompetent Judges approve , or disapprove them . Though also , because the blessed God delights in propagating blessedness , and imparting it to his intelligent creatures , he is pleased in recommending himself , so far , to their estimation and lōve , as is necessary to their own felicity , wherein also he doth as it were but enjoy his own goodness ( as his felicity can only be in himself ) and is pleased with the self-satisfying beauty , pleasantness , and glory of it . Yet further also we are to consider that though it be most sutable to the Majesty , and the independent , self-sufficient fulness of God , to take pleasure only in the real goodness , excellency , decency , and glory of whatever he is , and doth . Yet it belongs to , and becomes the dutiful affection of his people towards him , to be deeply concern'd , how he is thought and spoken of in the world . Dishonourable reflections upon him are therefore as a sword in their bones . What cannot hurt him , ought to wound them . Which dutiful love also cannot but make them highly covet that his name might be known , and renowned all the world over , knowing that the reproach that is no real damage , is a wrong to him ; and that universal praise is his right , though it cannot be an advantage . And this love to his name they cannot more fitly express , than in praying to him . And here we are further to note that this argument , thus generally considered hath , when we use it in Prayer , a twofold aspect , i. e. we are to consider it as an argument both to God , and to our selves . To God , as whereby we expect to prevail with him to hear our Prayers . To our selves , as whereby we are to be urg'd , and excited to pray with the more importunity , and confidence , so as not to faint in Prayer . Thus much as to what is more general . We are now 2. To consider it in reference to this present case . Where we are to shew , ( 1. ) How the name of God may be understood to be concern'd , in his abhorring , so as to forsake a people more peculiarly related to him . ( 2. ) The fit and right use of this argument in deprecating his doing so . 1. How the name of God may be understood concern'd in this matter . Taking his name to signifie not only his nature , and the attributes of his being themselves , but also the glory and lustre of those his attributes , especially , which are to have a more principal exercise , and demonstration in the course of his Government over Mankind , and more particularly , over such a select , peculiar people . It may seem greatly to reflect upon those his governing Attributes , and detract from the glory of them , and consequently to lessen the honour and dignity of his Government , if having taken such a people into near , and peculiar relation to him , he should grow into that dislike of them , as at length , quite to reject and cast off them , as if he now disdain'd the Relation . That such a contemptuous rejection of this people is the thing here deprecated by the Prophet , is evident ( besides what hath been noted of the true import of the word rendred abhor , ) from other expressions in the Context , that plainly speak this very sense , and shew this to be the matter about which he was so deeply concern'd . Hast thou utterly rejected Judah ? hath thy Soul loathed Zion ? Ver. 19. And then presently is added ( to the same sense ) Do not abhor us , &c. As when a mans heart is full of a thing , and the sense of it abounds , he varies expressions , and from the abundance of the heart , as from a fountain , the matter streames from him several wayes . His iterations , and varied formes of Speech to the same purpose , shew what urg'd him , and about what his mind was engaged and taken up . 'T is plain that , at this time , that which this holy man was in this agony for , was not a lighter , temporary anger , but so settled a displeasure , as upon which a final rejection was likely to ensue . And he apprehends the name of God to be concern'd in it . Which it appears also lay with great weight upon his Spirit , Our iniquities testifie against us , but do thou it ( i. e. Save us , as afterwards ) for thy names sake . verse 7. And again , ( verse 9. ) Thou , O Lord , art in the midst of us , and we are called by thy name ; leave us not . Which also shewes how he understood it to be concern'd , viz. as the great God was not only the common Ruler of the world , but a Governour over them , in a way , and upon termes that were very peculiar , viz. by Covenant and compact . Such whereof the nuptial contract , is the usual resemblance ; By which the related persons mutually pass into each others right , and whereupon , the inferiour person in the relation takes the name of the superiour , as Isa. 4. 1. We will eat our own bread , and wear our own apparel , only let us be called by thy name . So the great God entering that Covenant with a people ; [ I will be your God , and you shall be my people , ] speakes of himself as conjugally related to them . Thou shalt be called by a new name , which the mouth of the Lord shall name . Thou shalt also be a crown of glory in the hand of the Lord ; and a royal diadem in the hand of thy God. Thou shalt no more be termed , forsaken ; neither shall thy land any more be termed , Desolate : But thou shalt be called Hephzi-bah , and thy land Beulah : for the Lord delighteth in thee , and thy land shall be married . Isa. 62. 4. Thy maker is [ thine husband . ] Isaiah 54. 5. Who being the Governing relative , the phrase of being called by his name imports the agreed , voluntary subjection of such a people to his Government , and his vouchsafing to be their Governour , upon the special termes of his own Covenant , whereupon another Prophet , pleading for his special favour , and protection unto this people , against their Heathen adversaries , uses this phrase . We are thine , thou never barest rule over them , they were not called by thy name . Isa. 63. 19. Therefore this Prophet understood his name to be concern'd , if he should reject them , as it signifi'd his honour and reputation as their Governour by Covenant , which further appeares by the immediate connection of these words Do not abhor us for thy names sake , with those that next follow , Do not disgrace the throne of thy glory : remember break not thy Covenant with us , q. d. Thou hast Covenanted to be our Governour , and hast erected , accordingly , thy glorious throne among us . How canst thou sustain , or endure to break thy Covenant , and dishonour thy own throne ! to draw a disreputation upon thy Government ; or cast a dark shadow upon those famed excellencies , which were wont to recommend thee in the sight of all nations as the best Ruler that ever people had ; and might make the sons of men apprehend it the most desirable thing in all the world to be , on the same terms , under thy Government ! Particularly of his Attributes that have more special relation to his Government , such as these may seem ( and have been apprehended ) liable to be reflected on in this case . 1. His power , as if he had designed to do some great thing for them , which he could not bring about , and therefore he casts them off , and will seem no further concern'd for them . Or as if his power were confin'd within such limits , that it would suffice him to destroy them once for all , but not constantly to preserve and prosper them . So when God threatned to smite his people Israel with the pestilence , and disinherit them . ( Numb . 14. 12. ) Moses urges on their behalf , Then the Egyptians shall hear it , ( for thou broughtest up this people in thy might from among them ) And they will tell it to the inhabitants of this land : for they have heard that thou , Lord , art among this people , that thou Lord art seen face to face , and that thy cloud standeth over them , and that thou goest before them , by day-time in a pillar of a cloud , and in a pillar of fire by night . Now if thou shalt kill all this people , as one man ; then the nations which heard the fame of thee will speak , saying , Because the Lord was not able to bring this people into the land which he sware unto them , therefore he hath slain them in the wilderness . ( verse 13. 14 , 15 , 16. ) q. d. That thou hast peculiarly own'd them , and concern'd thy self for them cannot be hid . It hath made a great noise in the World , and been the common talk of all nations , and made a more special impression of awe and terrour upon the Egyptians ( against whom thou first tookest part with them ) that thou wast usually seen face to face among them , that most extraordinary tokens of a divine presence , the miraculous pillar of a cloud by day , and of fire by night , were constantly afforded them . There is no coming off ( so far and so openly hast thou been concern'd for them ) but this construction will be made of it , that though very great difficulties have been overcome for them , there was a prospect of yet greater , that could not be overcome , and therefore , that whereas less power was required to make a present end of them , thou didst rather choose to do that . And this consideration seems sometimes to have weigh'd much with God himself , as we find he is brought in speaking Deut. 32. 26 , 27. I said I would scatter them into Corners , I would make the remembrance of them to cease from among men ; were it not that I feared the wrath of the enemy , lest their adversaries should behave themselves strangely , and lest they should say our hand is high , &c. Whence also 2. His wisdom must , by consequence , be exposed too ; that this was not foreseen , and considered , when he first undertook their conduct , and espoused their Interest . 3. His Goodness and benignity , his propensity to do good , and bestow favours , that it was not so unexhausted a fountain as might seem sutable to a God ▪ and to him , whom his wonderful noted acts of favour towards that people , had made to be vogued among the nations as the only one . 4. His Clemency , and unaptness to be provok't . The great commendation of Rulers . Who ought to be Legum similes , as little mov'd with passions , as the Lawes they govern by . A thing especially to be expected in a Divine Ruler , and most agreeable to the serenity of the nature of God. According not only to what men are commonly wont to apprehend of his nature , but what he had been pleased to declare of himself , as is alledged Numbers 14. 17 , 18. Let the power of my Lord be great ( intimating that to appear hurried with passions would seem an un-God-like impotency ) And 't is added , according as thou hast spoken , saying the Lord is long-suffering and of great mercy , &c. Whereupon therefore 5. His sincerity , another great excellency in a Governour , seemes liable to be suspected too . That he should not be what he seem'd , had given out of himself , or was taken , at least , to be the import and signification of his former dispensations . Which is the scope of Moses's reasoning , Exod. 32. 12. Wherefore should the Egyptians speak and say , For mischief did he bring them out , to slay them in the mountains , and to consume them from the face of the earth ? As if he had said , why shall the Egyptian enemy have occasion to apprehend , that God did only hide mischievous intentions towards this people , under an appearance and shew of kindness to them ; That he only drew them hereby to trust in him , and commit themselves to his care and protection that he might , when he saw his time , the more please and as it were sport himself in having deceiv'd them , and in disappointing and destroying them . That therefore the God of Israel was not such a one as he seem'd willing to be thought , nor a relation to him so covetable a thing . Or else 6. His constancy , and faithfulness to himself . He may be thought in this case more mutable , and unsteady in his own designs than is worthy of a God. Even Balaams notion of the Deity could not allow him to think either , first , that as a man he could ly , or next , that as the son of man he could repent . Numb . 23. The former he thought not agreeable to the sincerity , nor the latter to the constancy which he reckon'd must belong to the nature of God. That he should appropriate a people to himself , remarkably own them by a long-continued series of eminent favours ; and at length seem to grow weary of them , and his own design , and throw them off ! How un-Godlike a levity doth this seem to import ? and how contrary to the encouragement which we sometimes find given to such a people , even from the regard he would have to his own name in this respect , The Lord will not forsake his people , for his great names sake : because it hath pleased the Lord to make you his people . 1 Sam. 12. 22. 7. His righteousness in reference to his promise and Covenant with such a people , or his faithfulness unto them . For , as considering only his purpose , and his having begun a design , his pursuing of it is but faithfulness ( or a being true ) to himself and his own design ; So when his purpose hath exprest it self in a promise to a people ; to make it good is to be faithful and true to them . And is therefore a part of righteousness , his promise having created a right in them to whom he made it . By his purpose he is only a debtor to himself , By his promise he is a debtor to them too . Upon this account his name seems liable to be reflected on , if he should reject such a people . As the words following the Text intimate . Do not abhor us for thy names sake , do not disgrace the throne of thy glory , break not thy Covenant with us . And such is the import of Moses's plea , Numb . 14. 16. Because the Lord was not able to bring this people into the land [ which he sware ] unto them , therefore he hath slain them in the wilderness . Which pleading of his he himself also recites Deut. 9. 28. with little variation ; And implies in it , that if God should reject this people , it would turn greatly to the prejudice of his name and repute in the world , in respect of his truth and fidelity which made so great a part of his name and glory . That in his anger he neither regarded his word , nor his Oath . No bond was sacred with him . Than which , what could make a Prince more inglorious , and infamous ? And how gladly would those more implacable enemies out of whose hands he had rescued this people , catch at such an occasion of traducing , and defaming him ! We see then how the name of God , may appear concern'd in this matter . It seems indeed in all these respects very deeply concern'd , and much exposed to obloquy , if he reject such a people . Though if he should , it can never be , but upon such termes , as that all that can be objected , will appear to be but groundless cavil , and calumny , and admit of easie answer as we shall see anon . In the mean time , while the matter admits of any hope , We are 2. To shew the fitness and right use of this Argument for the preventing of it . We are indeed manifestly to distinguish these two things . The general fitness of this argument to be used , and wherein stands the fit and due use of it . As any thing else , though in it self very fit to be used for such and such purposes ( as meat and drink , for instance , or learning , or speech ) may yet notwithstanding be used very unfitly . Therefore we shall speak to both these severally , and shew . 1. How fit an argument this is to be insisted on in prayer , even to the purpose we are now speaking of . 2. What is requisite to the due and right use of it to this purpose . 1. That it is in it self an argument very fit to be insisted on in Prayer , to this purpose , or to any other in reference whereto 't is fit for us to pray , is most evident ; For it is most likely to prevail with God , being an argument taken from himself , and most fit to move and affect us ; for it hath most weight in it . And we ought in Prayer as much as is possible , to conform our minds to Gods. So as not only to pray for the things which we apprehend him most likely to grant , but upon the same grounds , and with the same design , which he must be supposed to have in granting them , And that there be but one end and aim common to him and us . VVe are told that if we ask any thing according to his will he heareth us . John 5. 14. This is to ask according to his will , in the highest and most certain sense . For the first and most fixed object of any will whatsoever is the End : of any right will , the best and most excellent end , which can be but one . The Divine will we are sure , is ever right , and must so far as it is known be directive , and a rule to ours . Concerning the end it is most certainly known , He doth all things ( as he made all things ) for himself . Concerning the meanes and way to his end , we are often ignorant , and in doubt ; and when we are , we then are to will nothing but upon condition , that it will conduce to the great and common end of all things , and do interpretatively , retract and unpray every petition in the very making it , which shall be really repugnant thereto . Nothing can move God besides . He is eternally self-mov'd . Our attempt will be both undutiful , and vain , if we suffer our spirits to be engag'd , and mov'd by any thing which will not be a motive unto him . Therefore no argument can be fit besides this , for his own name , or that cannot be reduc't to it . But the fitness of this argument may be more distinctly shewn and discerned from the following considerations viz. that it is most sutable 1. To the object of prayer ; The glorious ever-blessed God. To whom it belongs as the appropriate , most incommunicable Prerogative of the Godhead to be the Last , as well as the First , the Alpha , and the Omega ; The End , as he is the Authour of all things . Of whom , and through whom , and to whom all things are ; And unto whom must be all glory for ever . Rom. 11. 36. So that to pray to him that he would do this or that , finally and ultimately for any thing else than his own name ; is humbly to supplicate him that he would resign the Godhead ; and quit his throne to this , or that Creature . 2. To the right subject of Prayer , considered whether according to its original , or renewed State. According to primitive nature , or renewing grace . To primitive nature , which was no doubt pointed upon God as the last end . Otherwise a Creature had been made with aversion to him , and in the highest pitch of enmity and rebellion . Since there can be no higher Controversie than about the last end . And to renewing grace , the design whereof , as it is such , can be no other than to restore us to our Original State. To bring us back , and state us where , and as we were , in that absolute subordination to God that was original and natural to us . VVhich therefore stands in repentance towards God , as our end , and faith in our Lord Jesus Christ , as our way , wherein alone we can acceptably return and render our selves back unto him . We through the law are dead to the law , being humbled , broken , macerated , mortifi'd by it , we are become dead to it , exempt from its execrating condemning power and dominion , that we might live to God. Gal. 2. 19. that a new divine life and nature might spring up in us , aiming at God , tending and working intirely , and only towards him . Have been reduc't to a Chaos , to utter confusion , or even brought to nothing , that we might be ereated anew , with a reimplanted disposition to serve the ends and purposes for which we were first made . And therefore are to yield our selves to God as those that are alive from the dead . Rom. 6. 13. i. e. ( as verse 11. ) alive to God through Jesus Christ. In him we are created to good workes ( that are principally to be estimated from the end ) which God had before ordained that we should walk in them . Ephes. 2. 10. Thus we are reconcil'd to God. The Controversie is taken up , which was about no lower thing than the Deity . Who should be God , he or we . Whether we should live and be for our selves , or him . If any man be in Christ , he is a new creature , old things are past away , behold , all things are become new ; And all things are of God , who hath reconciled us to himself by Jesus Christ. 2 Cor. 5. 17 , 18. Hereupon this is , in Prayer , the only proper genuine connatural breath of the new Creature , the most inward habitual sense of a devoted soul To thee , O Lord , be all things , mayest thou ever be the all in all . Let the Creation and all things be nothing , otherwise than in thee , and for thee ! 3. To the Mediatour in whose name we pray . Who never undertook that part of mediating between God and us , with a design to alienate , and give away from God the natural rights of the Godhead ; but to assert them to the highest , to repair unto God , and expiate by his blood the encroachments we had made upon them , and provide we might do so no more . That we might be forgiven what was past , and be dutiful and subject for the future . His principal design was to salve the injur'd honour and dignity of the divine Government , and to reconcile therewith our impunity , and felicity , to make them consist . He was therefore to redeem us to God by his blood , Rev. 5. 9. How immodest , and absurd a confidence were it , for any to make use of the Mediators name in prayer against his principal , and most important design ? 4. To the Spirit of Prayer who , we are told Rom. 8. 27. makes intercession for the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VVe read , according to the will of God , but no more is in the Text than according to God. i. e. in subserviency to him , and his Interest , so as that in prayer , by the dictate of that Spirit , they supreamly mind the things of God , and are most intent upon his concernments , and upon their own only in subordination to his . As it may well be supposed his own Spirit will be true to him , and not act the hearts which it governs , otherwise ; And that the prayers that are from himself , and of his own inspiring , will be most entirely loyal , and import nothing but duty and devotedness to him . 5. To the most perfect model and platform of prayer , given us by our Lord himself . In which the first place is given to the petition Hallowed be thy name , and the two next are about Gods concernments , before any are mentioned of our own . So that the things we are to desire , are digested into two tables , as the decalogue is containing the things we are to do And those that respect God ( as was sit ) set first . 6. To the constant 〈◊〉 of the prayers of holy men in Scripture . VVe have seen how earnestly Moses presses this argument in the 〈◊〉 places , Exod. 32. and Numb . 14. And so doth Samuel express his confidence in it , when he promises , upon their desire , to pray for the trembling people of Israel . 1 Sam. 12. 22 , 23. The Lord will not forsake his people [ for his great names sake ] because it hath pleased the Lord to make you his people . Moreover as for me , God forbid that I should sin against the Lord , in ceasing to pray for you . And this was a pair whom God hath himself dignifi'd as persons of great excellency in prayer , And whose prayers he would have a value for , if for any mans . Though Moses and Samuel stood before me , &c. Jer. 15. 1. Thus also doth Joshua insist , upon occasion of that rebuke Israel met with before Ai Josh. 7. 8 , 9. O Lord , what shall I say , when Israel turneth their backs before their enemies ? For the Canaanites , and all the inhabitants of the land shall hear of it , and shall environ us round , and cut off our name from the earth : [ and what wilt thou do unto thy great name ? ] And so doth Daniel plead ( one of a famous triad too , of potent wrestlers in prayer . Ezek 14. 14. ) O Lord hear , O Lord forgive , O Lord hearken and do : defer not for thine own sake , O my God ; for thy city and thy people [ are called by thy name ] Dan. 9. 19. 7. To the highest example and patern of prayer ( fit to be mentioned apart ) our Lord himself . VVho , in some of his last agonies , praying Father save me from this hour , represses that innocent voice . But therefore came I to this hour , and addes Father glorifie thy name . Joh. 12. 27 , 28. intimating that the summe of his desires did resolve into that one thing , And contented to suffer what was most grievous to himself that so that might be done which should be finally most honourable to that great name . 8. To the design and end of prayer , which is partly and principally to be considered as an act of worship , an homage to the great God , and so the design of it is to honour him . And partly as a meanes , or way of obtaining for our selves the good things we pray for , which therefore is another ( but an inferiour ) end of prayer . Whether we consider it under the one notion , or the other , or propound to our selves the one or the other end in praying ; 'T is most agreeable to pray after this tenour , and to insist most upon this argument in prayer . For First , Do we intend prayer as an homage to the great God , and to give him his due glory in praying to him . How fitly doth it fall in with our design , when not only our praying it self but the matter we chiesly pray for have the same scope and end . We pray that we may glorifie God. And the thing we more principally desire of him in prayer , is that he would glorifie himself , or that his name be glorified . And square all other desires by this measure , desiring nothing else but what may be , ( or as it is ) subservient hereto . And Secondly , If we intend and design any thing of advantage to our selves . We can only expect to be heard , and to obtain it upon this ground . The great God deales plainly with us in this , and hath expresly declared that if he hear , and graciously answer us , it will only be upon this consideration , as is often inculcated , Ezekiel 36. 22. Therefore say unto the house of Israel , thus saith the Lord God , I do not this for your sakes , O house of Israel , but for mine holy names sake , And I will sanctifie my great name , which was profaned among the heathen , and again , Not for your sakes do I this , saith the Lord God , be it known unto you ; be ashamed and confounded for your own waies , O house of Israel . Verse 32. This every way then appears a most fit argument to be insisted on in prayer ; And to this purpose as well as to any other . Many of the instances mentioned from scripture , having an express and particular reference to this very case , of praying for a people related to God , and upon whom his name was called . It remaines then to shew 2. What is requisite to the right and due use of this argument unto this purpose . Where we may summe up all in two words , sincerity and submission . The former whereof belongs to this case in common with all others , wherein we can use this argument , or ( which is all one ) wherein we can pray at all . The other hath somewhat a more peculiar reference to this case considered apart by it self . And indeed that the one and the other of these are requisite in the use of this argument , are both of them Corollaries from the Truth it self we have been hitherto insisting on , and that have the very substance and spirit of it in them . For if this be an argument fit to be used in prayer at all , it is obvious to collect , that it ought to be used with great sincerity in any case , and with much submission , especially , in such a case as this . 1. It is requisite we use this argument with sincerity . i. e. That we have a sense in our hearts correspondent to the use of it , or that the impression be deeply inwrought into our spirits of the glorious excellency of the name of God. So as it be really the most desireable thing in our eyes , that it be magnifi'd and rendred most glorious whatsoever becomes of us , or of any people or nation under Heaven . Many have learnt to use the words For thy names sake , as a formula , a plausible phrase , a customary , fashionable form of speech , when first , there is no inward sense in their hearts that doth subesse , lies under the expression , so as that with them it can be said to signifie any thing , or have any meaning at all . Or , secondly , They may have much another meaning from what these words do import , a very low self-regarding one . As when in praying for a people that bear this name , of whom themselves are a part , these words are in their mouths , but their hearts are really solicitous for nothing but their own little concernments , their wealth , and peace , and ease , and fleshly accommodations . Apprehending a change of Religion cannot fall out among such a people , but in conjunction with what may be dangerous to themselves in these mean respects . Whereupon it may fall out that they will pray earnestly , cry aloud , be full of concern , vehemently importunate , and all the noise , and cry mean nothing but their own corn , wine , and oile . They mention the name of the Lord , but not in truth . It appeares the servants of God in the use of this argument have been toucht in their very soules with so deep and quick a sense of the dignity and honour of the divine name , that nothing else hath seem'd considerable with them , or worth the regarding besides . As in those pathetic . expostulations , What wilt thou do to thy great name ? What will the Egyptians say ? &c. This alone , apart from their own concernments , was the weighty argument with them . For it weighed nothing with Moses on the contrary , to be told , I will make of thee a great nation . To have himself never so glorious a name , to be spread in the world and transmitted to all after ages as the root and father of a mighty people , was a light thing in comparison of the injury and disreputation that would be done to Gods own name , if he should desert or destroy this people . Or , thirdly , They may have a very wicked meaning . The name of God may be invok't , Religious solemnities used as a Pretence and colour to flagitious actions . In nomine Domini — &c. Most execrable villanies have been prefac't with that sacred adorable name . As when a fast was proclaim'd , but a rapine upon Naboths vineyard was the thing design'd . And the awful name of God was indifferently used in prayer and in perjury to serve the same vile purpose . In which soever of those Degrees this venerable name is insincerely mentioned , we ought to account a great requisite is wanting to a right use of it as an argument in prayer . And should consider both the absurdity and the iniquity of our so misusing it . 1. The absurdity , For who can reasonably think him capable of hearing our prayers , whom at the same time he thinkes incapable of knowing our hearts ? Am I consistent with my self when I invocate , worship , trust in him as a God , whom I think I can impose upon by a false shew ? Is it likely , if I can deceive him , that he can help and succour me ? 2. The iniquity . For this can be no low ( though it be not the peculiar ) sense of taking the name of the Lord our God in vain . And we know with what awful words that great precept is inforced . The Lord will not hold him guiltless that taketh his name in vain . Nor can any man devise to put a greater affront upon him than to approach him with insincerity . For it is to use him as a senseless Idol , and signifies as if I counted him as the vanities of the Gentiles , one of their inanimate or brutal Gods ; Denies his omniscience to discern , and his justice and power to revenge the indignity , all at once . And what now is to be expected from such a prayer wherein I both fight with my self and him at the same time . With my self , for the same object that I worship , I affront in the same act , and with him ; for my worship is but seeming and the affront real . Such a disagreement with my self were enough to blast my prayer . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the man with two soules , Jam 1. the double-minded man is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unstable ( inconsistent with himself the word signifies ) and let not such a man think saith the Apostle , that he shall receive any thing of the Lord. Much more when his prayer is not only not acceptable to God , but offensive . And by which he is so far from pleasing , that he provokes . It is then of unspeakable concernment to us in the use of this Argument , that we well understand our selves . Let us search our hearts . And see that we mean as we speak , that we do not pretend a concernedness , and zeal for the name of God , when he that knowes all things , knowes that we lye ; and that we do but flatter him with our mouth , and lye unto him with our tongues when our heart is not right with him . Psal. 78. 36 , 37. That we do not seem to be in great perplexity about the name and glory of God , when we are quite unconcern'd what becomes of his name , are only solicitous lest we should suffer our selves , afraid of being undone , of losing our estates , or of being driven from our dwellings , or perhaps but of being abridg'd somewhat of our conveniencies , and more delectable enjoyments . As if ( not the Fortunes of Cesar , and the Empire but ) the mighty and all comprehensive name of the great Lord of heaven and earth did depend upon our being rich , or quiet , and at our ease , and having our sense and fancy gratifi'd . As if the heavens rested upon our shoulders , and the frame of the universe were sustained by us , who our selves need such pitiful supports , lean upon shadows , and if they fail us are ready to sink and drop into nothing ! 2. Submission is highly requisit especially in a case of this nature , i. e. We are to submit to his judgment the disposal both of his concernments , which this argument directly intends , and our own , which we are too apt , indirectly to connect with his , so as to be more principally solicitous about them . 1. His concernment in this case must ( as is fit ) be submitted with all humble deference to his own judgment , it being really a doubtful case , not whether it be a desireable thing , that the name and honour of God should be preserved and advanced , or whether we should desire it ? But whether his continuing such a people in visible relation to himself , or rejecting and casting them off , will be more honourable and glorious to him ? Where the doubt lies , there must be the submission , i. e. This matter must be referr'd to himself , it being such as whereof he only is the competent judge , and not we . The thing to be judg'd of is not whether occasion may not be taken by men of short discourse , and of profane minds , to think and speak reflectingly of such a piece of providence , viz. if a people whom God had long visibly owned and favoured should be , at length , rejected with detestation , and exposed to ruine . 'T is like the heathen nations were very apt so to insult , when God did finally abandon and give up that people of the Jewes , and make them cease at once to be his people , and any people at all . As we know they did before , when they gained any temporary advantage upon them , upon their being able to spoil their countrey , to reduce them to some distress , and straiten their chief City with a siege , as if they had them totally in their power , they presently draw the God of Israel into an ignominious comparison with the fictitious Deities of other vanquished Countreys . The Gods of Hamath , Arphad , Sepharvaim Isa. 36. 19. ( who are also stiled their Kings as is thought 2 King. 19. 13. though the destruction of their Kings may also admit to be meant as an argument of the impotency of their Gods. And they are mentioned distinctly , as perhaps was not observed , in both those cited bookes of Scripture , where that history is more largely recorded ; 2 Kings 18. 34. chap. 19. 13. And Isa. 36. 19. chap. 37. 12 , 13 ) As if he were able to do no more for the protection of his people , than they for their worshippers . And so , for a few moments , he remaines under the censure of being an impotent God. But that momentary cloud he knew how soon to dispel , and make his glory shine out so much the more brightly unto , not only a convincing , but an amazing confutation of so prophane folly ; yielded the short sighted adversary a temporary Victory , which he could presently redeem out of their hands , that he might the more gloriously triumph in their surprizing , unfeared ruine ; And so let them , and all the world see that those advantages were not extorted , but permitted upon considerations that lay out of their reach to comprehend ; and that they proceeded not from want of power , but the excellency of other perfections , which would in due time be understood by such as were capable of making a right judgement . His wisdom , holiness and justice which appeared in putting a people so related to him , under seasonable rebukes and discountenance , when the state of the case , and the methods of his Government required it . And so much the rather because they were so related . According to that You only have I known of all the families of the earth , therefore I will punish you for all your iniquities . Amos 3. 2. The matter here to be disputed , was not whether it did not occasion a present dishonour to the God of Israel , to let the enemy have such a seeming ground of spiteful suggestions concerning him , as if he were impotent , or variable , or false to them that had intrusted themselves to his protection and care ; but whether that dishonour were not recompenst with advantage , by the greater glory that accrued to him afterwards . And this also is the matter that must come under judgement , if at length he should finally cast off such a people ; whether upon the whole , all things being considered and taken together , it be not more for the honour of his name , and the reputation of his rectoral attributes , to break off such a relation to them , than continue it . Wherein he is not concern'd to approve himself to the opinion of fooles , or half-witted persons : and whose shallow judgment too , is govern'd by their disaffection ; but to such as can consider . Perhaps , to such as shall hereafter rise up in succeeding ages . For he is not in haste . His steady duration , commensurate with all the successions of time , and which runs into Eternity , can well admit of his staying till this or that frame , and contexture of providence be compleated , and capable of being more entirely viewed at once , and till calmer minds , and men of less interested passions shall come to have the considering of it . And in the mean time he hath those numberless myriads of wise and holy sages in the other world , the continual observers of all his dispensations , that behold them with equal , unbyast minds , and from the evidence of the matter , give their concurrent approbation , and applause , with all the true members of the Church on earth , Great and marvellous are thy works , Lord God Almighty , just , and true are thy wayes , thou King of Saints . Rev. 15. 3. But it is enough , and much more considerable to approve himself to himself ; and that all his dispensations are guided according to the steady , eternal Reason of things , which is an inviolable law to him , from which he never departs , and from the perpetual uniform agreement of all his providences whereto , an indubious glory will result unto him , that will never admit the least Eclipse , or ever be capable of being drawn into dispute . And according whereto it will appear , if ever he forsake such a people , the concernment of his name and glory in the matter , was the great inducement to it , that he did even owe it to himself , and had not , otherwise , done right to his own name . And whatsoever might be argued from it to the contrary will be found capable of a clear and easie answer , so as that the weight of the argument will entirely ly on this side . For 1. As to his Power , he hath reason to be ever secure concerning the reputation of that , having given , and knowing how further to give , when he pleases , sufficient demonstrations of it , otherwayes . Nor was it ever his design to represent himself as a Being of meer Power , which of it self , hath nothing of moral excellency in it , nor do the appearances of it tend to beget that true notion of God in the minds of men which he designed to propagate ; otherwise than as the glory of it should shine in conjunction with that of his other Attributes that are more peculiarly worthy of God , more appropriate to him , and more apt to represent him to the world as the most sutable object of a Religious veneration . Whereas meer power is capable of having place in an un-intelligent nature , and in an intelligent tainted with the most odious impurities . He never desir'd to be known among men by such a name , as should signifie power only un-accompani'd with wisdom , holiness , &c. And 2. For his wisdom it is seen in pursuing valuable ends , by methods sutable to them , and becoming himself . It became the absolute Soveraignty of a God , to select a nation , that he would favour more than other nations ; but would ill have agreed with his wisdom to have bound himself absolutely to them , so to favour them , howsoever they should demean themselves . 3. His bounty and goodness , though it found them no better than other people , was to have made them better . Nor was it any disreputation to his goodness to divert its current , when they , after long tryal , do finally resist its design . 4. His Clemency must not be made liable to be mistaken for inadvertency , or neglect . And to give the world cause to say , Tush God seeth not , neither is there knowledge in the most high . Nor for indifferency , and unconcernedness what men do , as if good and bad were alike to him . And that such as do evil were good in the sight of the Lord , and he delighted in them ; words , wherewith he sometime complain'd that men wearied him Mal. 2. 17. He is not to redeem the reputation of one attribute by the real prejudice of another ; i. e. the offense and grievance to it , which acting directly against it ( if that were possible ) would occasion . 5. His sincerity will be highly vindicated and glorifi'd , when it shall be seen that there is nothing more of severity in such a dispensation , when ever it takes place , than was plainly exprest in his often repeated fore-warnings and threatnings , even long before . And therefore 6. He is herein but constant to himself , and should be more liable to the charge of mutability , and inconstancy , if finally , when the case should so require , he should not take this course . And 7. As to his righteousness , and fidelity towards such a people , even those to whom he more strictly oblig'd himself than ever he did to any particular nation besides . Let but the tenour of his Covenant with them be consulted , and see whether he did not reserve to himself a liberty of casting them off , if they revolted from him . And whether these were not his express termes that he would be with them while they were with him , but that if they forsook him , he would forsake them also . Therefore much more is he at liberty , as to any other people , to whom he never made so peculiar promises of external favours as he did to this people . Nor hereupon can any thing be pleaded from his name , or that is within the compass of its signification , with any certainty , that it shall conclude , and be determining on the behalf of such a people . There is a real , great doubt in the case , whether the argument may not weigh more the other way . And whether the wickedness of such a people may not be grown to such a prodigious excess , that whereas none of these his mentioned attributes do make it necessary , he should continue his relation , some other , that could not be alledg'd for it , may not be alledg'd against it , and do not make it necessary he should break it off . The glory of his holiness ( which if we consider it in it self , and consider the value , and stress he is wont to put upon it , we might even reckon the prime glory of the Deity ) is not , perhaps , to be sufficiently salv'd and vindicated without , at length , quite abandoning and casting them off . There seems to be somewhat very awful and monitory in those most pleasant , gracious words , and that breathe so sweet a savour . But now they desire a better Countrey , that is , an heavenly : wherefore God is not ashamed to be called their God. Heb. 11. 16. viz. that if a people that have long enjoy'd brighter discoveries of heaven , and the way to it , do yet generally bear a disaffected heart to the design of that revelation , remain habitually terrene , like the rest of the world , govern'd by the spirit of it , ingulft in the common pollutions , sensualities , impieties of the wicked atheistical inhabitants of this earth . God will bë even ashamed to be called their God. He will reckon it ignominious , and a reproach to him ( though he will save such as are sincere among them ) to stand visibly related to such a people as their God. What to have them for a peculiar people , that are not peculiar ? To distinguish them that will not be distinguisht ? To make a visible difference by external favours and priviledges , where there is no visible difference in practice and conversation , that might signifie a more excellent Spirit . This is not only to lose the intended design , but to have it turn to a disadvantage . And whom he expected to be for a name and a praise to him , a crown and a royal Diadem , to become to him a dishonour and a blot . And we do find that such severities as have been used towards such a people , are declared to have been so , even for the sake of his name , Jer. 34. 16 , 17. But ye turned and polluted my name , — Therefore — I will make you to be removed into all the Kingdoms of the earth . And when therefore a remnant of this people , rebelliously , against Gods express word , went down into Egypt , preferring a precarious subsistence , under tyranny and idolatry , at the cruel mercy of a long since baffled enemy before the true Religion , and liberty , under the divine protection , see how God expresses his resentment of this dishonour done to his name , and the affront offered to his Government . Jer. 44. 26. Therefore hear ye the word of the Lord , all Judah that dwell in the land of Egypt , Behold , I have sworn by my great name , saith the Lord , that my name , shall no more be named in the mouth of any man of Judah , in all the land of Egypt , saying ; The Lord God liveth . And when the time drew nearer of Gods total rejection of that people , as in the time of Malachi's prophecies ; They are charg'd with despising and profaning his name . chap. 1. verse 6. and 12. and are told God had now no pleasure in them , nor would accept an offering at their hands , but that his name should be great among the Gentiles ( verse 10 , 11. ) even from the rising of the sun to the going down of the same , Intimating that ( excepting those few that thought on his name , chap. 3. 16. and that feared his name , chap. 4. 2 , who he sayes should be his , when he made up his jewels , and the sun of righteousness should rise upon them ) he would have no more to do with them , but in the day that should burn as an oven , ( when the whole Hemisphere should be as one fiery vault ) they should be burnt up as stubble , and neither root nor branch be left of them , And all this upon the concern he had for his name , which was reproacht by such a peoples pretending to it . Whereupon , they had been threatned chap. 2. verse 2. that except they did give glory to his name , he would curse them , and their blessings , corrupt their seed , spread dung upon their faces , even that of their solemn feasts , and they should be taken away therewith . It is therefore possible the whole force of this argument may lye against us , in praying for such a people , I say , it is possible it may , Whether actually it do or no , we can never be competent judges . Our knowledge is not large enough , nor our minds enough comprehensive . Our wisdom is folly it self to the estimating such a case . We are capable of pronouncing hastily , it would in this , or that particular respect , be dishonourable , and an obscurement of Gods name , if he should cast off England . But he that pronounces hastily , considers but a few things , and lookes but a little way . The question is whether all things compared and considered together , that belong to such a case , it will be more honourable to God or dishonourable , and more or less recommend him to intelligent minds , get him a greater and more excellent name and renown in the world , when it shall be enlightned to consider the case , to break off his relation or continue it ? We know his own judgment is according to truth , and hope he will judge the way , that will be more favourable to us . But we cannot be certain of it . 'T is a case that requires the judgment of his all comprehending mind , whose prospect is large every way ; and takes in all the decencies and indecencies that escape our notice . As we know in viewing things with the eye , a quick and clear sight ( especially helpt with a fit instrument ) will discern many things , so fine , and minute , as to be , to a duller eye , altogether invisible . It is the work of wisdom , and judgment , to discern exactly the critical seasons , and junctures of time , when to do this or that . And the wise God in his dispensations , especially towards a great Community , or the collective body of a people , takes usually a vast compass of time , within which to select the apt and fit season , for this or that act , whether of severity , or mercy towards them . And it is more fit , as by the coincidence of things , it contributes more to the greater glory of his name . We cannot discern the things , the concurrence whereof , make this a fitter season than another , that such an event should be plac't just there , within so large a tract of time . What mortal man , or indeed what finite mind , was capable of judging some hundreds of years before , what was just wanting to the fulness of the Amorites sin , so as that it should be more honourable , and glorious to the divine justice , not to animadvert thereon , till that very time when he did it . Or why he chose that time which he pitcht upon , wherein to come down , and deliver his Israel from their Egyptian oppressours . Or when ( without inspiration ) to be able to say the time to favour Zion , even the set time is come . Nor are we to resolve the matter only into the absoluteness of his Sovereignty , upon the account whereof he may take what time he pleases , but the depth of his hidden wisdom , for he doth all things according to the Counsel of his will , having reasons to himself , which our shallow , dim , sight perceives not , and whereof we are infinitely less able to make a sure judgment , than a Countrey Idiot of reasons of state . He may ( as to the present case ) think it most fit , most honourable , and glorious , so often to forgive , or so long to forbear such a delinquent people ; And may , at length , judge it most becoming him , and most worthy of him , as he is the common Ruler of the world , and their injured , despised Ruler , to strike the fatal stroke , and quite cut them off from him . Now here , it is therefore necessarily our duty , to use this argument with him of his name , so , as wholly to submit the matter to his judgment , and but conditionally , if it will indeed make most for the glory of his name , that then he will not abhor and reject such a people even for his names sake . Nor can we herein be too importunate , if we be not peremptory , not too intent upon the end , the glory of his name ; for about the goodness , excellency , and desireableness of that we are certain ; if we be not too determinate about the meanes , or what will be most honourable to his name , concerning which we are uncertain . Neither is it disallowed us to use the best judgment we can , about the meanes , and the interest of Gods name in this case . It is not our fault to be mistaken , he expects us not to use the judgment of Gods. But it will be our fault to be peremptory and confident in a matter , wherein we may be mistaken ; and must signifie too much officiousness , as if we understood his affaires better than himself , and a bold insolence , to take upon us to be the absolute judges of what we understand not ; and to cover our presumption with a pretence of duty . Therefore though such a people be dear to us , yet because his name ought to be infinitely more dear , that , in the settled bent of our hearts , we ought to prefer . And be patient of his sentence , whatever it prove to be , with deep resentment of our own desert but with high complacency that his name is vindicated , and glorifi'd , and with a sincere , undissembled applause of the justice of his proceedings ; how severe soever they may be towards us . Especially if we have reason to hope , that severity will terminate , but in a temporary discountenance , and frown ; not in a final rejection . 2. Much more are we to submit our own secular concernments , which may be involv'd . i. e. We ought only to pray , we may have the continued , free , profession , and exercise of our Religion , in conjunction with the comfortable enjoyment of the good things of this life , if that may consist with , and best serve the honour of his great name . But if he do really make this judgment in our case , that we have so misdemean'd our selves , and been so little really better to common observation , in our practice and conversation , than men of a worse Religion , that he cannot without injury to his name , and the reputation of his Government , countenance us against them , by the visible favours of his providence : That it will not be honourable for him to protect us in our Religion , to so little purpose ; and while we so little answer the true design of it ; That if we will retain our Religion ( which we know we are upon no terms to quit ) we must suffer for it , and sanctifie that name before men by our suffering , which we dishonoured by our sinning . We have nothing left us to do but to submit to God , to humble our selves under his mighty hand , to accept the punishment of our sin , to put off our ornaments , expecting what he will do with us . And be content that our dwellings , our substance , our ease , and rest , our liberties and lives , if he will have it so , be all sacrifices to the honour of that excellent name . Nor can our use of this argument want such submission without much insincerity . Concerning this therefore look back to what was said on the former head . Nor is there any hardship in the matter , that we are thus limited in our praying , for what even nature it self teacheth us to desire ; our safety , peace , and outward comforts ; unless we count it an hardship that we are Creatures , and that God is God , and that ours is not the supream interest . The desires of the sensitive nature are not otherwise to be formed into petitions than by the direction of the rational , that also , being govern'd by a superadded holy divine nature ; unto which it is a supream , and a vital law , that God is to be first-eyed in every thing . Reason teaches that so it should be , and grace makes it be so . And it ought to be far from us to think this an hardship ; when , in reference to our greater , and more considerable concernments , those of our soules , and our eternal states , we are put upon no such ( dubious suspenceful ) submission . He hath not , in these , left the matter at all doubtful , or at any uncertainty , whether he will reckon it more honourable to his name to save , or destroy eternally , a sincerely penitent , believing , obedient soul. He hath settled a firm connection between the felicity of such , and his own glory . And never put it upon us , as any part of our duty , to be contented to perish for ever , that he may be glorifi'd ; or ever to ask our selves whether we are so content or no. For he hath made such things our present , immediate , indispensable duty , as with which our perishing is not consistent , and upon supposition whereof , it is impossible we should not be happy . If we believe in his son , and submit to his Government , his name pleads irresistibly for our being saved by him . He can have no higher glory from us , than that we be to the praise of the glory of his grace , being once accepted in the beloved . Neither is it disallowed us to do the part of concives , fellow-members of a community , civil , or spiritual , to pray , very earnestly , for our people , city , countrey that are so justly dear to us . Only since prayer it self is an acknowledgment of his superiority to whom we pray : and we have no argument , that we ought to hope should prevail , but that of his own name ; we can but pray , and plead as the nature of prayer , and the import of that argument will admit . i. e. with entire subjection to his holy and sovereign will , and subordination to his supream Interest , to whom we address our selves in prayer . Use. And now the use this will be of to us , is partly to correct and reprehend our prayers , wherein they shall be found disagreeable to the true import of this Argument , and partly to perswade unto , and encourage , such praying , as shall be agreeable to it . 1. It justly , and aptly serves to reprehend , and correct , such praying as disagrees with it . Especially the carnality , and the selfishness of our prayers . The use of this argument implies that the glory of God , and the exaltation of his name , should be the principal design of our prayers . Is it not in these respects much otherwise ? We keep fast after fast , and make many prayers . And what is the chief design of them ? or the thing we are most intent , and which our hearts are principally set upon ? We see how God expostulates this matter . Zech. 7. 5. When ye fasted and mourned , in the fifth , and seventh month , even those seventy years , did you at all fast unto me , even unto me ? Why to whom can it be thought this people did keep fasts but unto God ? Yes no doubt they did eye him , as the object , but not as the end . They were kept to him , but not for him , so as that his interest , and glory was the thing principally designed in them . Nor can it be , if the things we cheifly insist upon , be such as have no connection with his true interest , or subserviency to it . And let us enquire upon these two heads ; whether our prayers , in these respects , do not run in such a strain , as that they cannot possibly be understood to mean him , or have a true reference to him . 1. In respect of the carnality of them . When we pray for the people of our own land , or for the Christian Church , more generally , what sort of evils is it that we find our hearts most feelingly to deprecate , and pray against ? what are the good things we chiefly desire for them ? We find our selves , 't is likely , to have somewhat a quick sense , and dread of the calamities of war , depredation , oppression , persecution , and we feel , probably , somewhat of simpathy within our selves , when we hear of any abroad , professing true , reformed Christianity , that suffer the spoiling of their goods , are banisht from their pleasant homes , drag'd to prisons , prest with pinching necessities , for the sake of their Religion ; and it were well if our compassions were more enlarged in such cases . And if we should hear of nations depopulated , Cities sackt , Towns and Countreys delug'd with blood and slaughter , these things would certainly have an astonishing sound in our eares . But have we any proportionable sense of the Spiritual evils that wast , and deform the Christian Church , exhaust its strength and vigour , and blemish its beauty and glory ? Ignorance , terrene inclination , glorying in the external formes of Religion , while the life and power of it is unknown and deny'd , estrangement from God , real infidelity towards the Redeemer , vailed over by pretended nominal Christianity , uncharitableness , pride , wrath , strife , envy , hatred , hypocrisie , deceitfulness towards God and man ? We ought to lament and deprecate the former evils without over-looking these , or counting them less , or being less affected with them . We are apt to pray for peace unto the Christian community , for halcyon dayes , prosperity , the abundance of all outward blessings , in conjunction with the universal reception of such forms of Religion , as are most agreeable to our minds , and inclinations . But do we as earnestly pray for the reviving of primitive Christianity , and that the Christian Church may shine in the beauties of holiness , in heavenliness , faith , love to God , and one another , in simplicity , meekness , patience , humility , contempt of this present world , and purity from all the corruptions of it . This we chiefly , ought to have done , without leaving the other undone . Which while it is left out of our prayers , or not more principally insisted on in them , how ill do they admit of enforcement by this argument from the name of God ? For do we think it is so very honourable to his name , to be the God of an opulent , luxurious , voluptuous , proud , wrathful , contentious people , under what religious form or denomination soever ? 2. But also do not our prayers chiefly center in our selves ? while we make a customary ( not understood ) use in them of the name of God ? And when we principally design our selves in our prayers , what is it we covet most for our selves ? 'T is not agreeable to the holy , new divine nature , to desire to ingross spiritual good things to our selves ; when for others , we desire only the good things of this earth . But if our prayers do only design the averting from our selves outward calamities , or inconveniencies , and the obtaining only of ease , indulgence , and all grateful accommodations to our flesh , how absurd an hypocrisie is it to fashion up such a petition , by adding to it for thy names sake ? As if the name of God did oblige him to consult the ease and repose of our flesh ! when our soules , thereby , are made , and continued the nurseries of all the evil , vicious inclinations , which shew themselves in our practice , most of all to the dishonour of that name ! what subordination is there here ? Manifest is the opposition of our carnal interest , to the interest and honour of the blessed name of God. If a Malefactor , convicted of the highest crimes against the Government , should petition for himself to this purpose , that it will bring a great disreputation upon authority , and detract from the famed clemency and goodness of the Prince , if any punishment should be inflicted on him for his offences , or if he be not indulg'd and suffered to persist in them . How would this petition sound with sober , intelligent men ? 'T is no wonder our flesh regrets suffering , but 't is strange our reason should be so lost , as to think , at random , that right or wrong the name of God is not otherwise to be indemnifi'd than by its being saved from suffering . As if the gratification of our flesh , and the glory of Gods name were so very nearly related , and so much akin to one another ! And now this carnal self-interest , insinuating it self , and thus distorting our prayers , is the radical evil in them , and the first and original part of their faultiness . For it is not likely we should love others , better than our selves ; Therefore we cannot go higher in supplicating for others . But yet we inconsiderately mention the name of God for fashion sake , though it be no way concern'd in the matter , unless to vindicate and greaten it self , in rejecting us and our prayers together . 2. The further use of what hath been said upon this subject , will be to perswade and engage us to have more regard to the name of God in our prayers ; Especially in our praying about national , and publick concernments ; or such external concernments of our own as are involv'd with them . That , in the habitual temper of our spirits , we be so entirely and absolutely devoted to God , and the interest of his great name , that our prayers may savour of it , and be of an agreeable strain ; that the inward sense of our soules , may fully correspond to the true import of this argument , and our hearts may not reproach us , when we use it , as only pretending God , but meaning our selves , and that only our carnal self , the interest whereof alone , can be in competition with that of Gods name ; and which , while it prevailes in us , will be the measure of our prayers for others also ; That the meaning of our words may not be One , and the meaning of our hearts , another , that we may truly mean as we speak , when we use the words for thy names sake . And that our hearts may bear us this true testimony , that we desire nothing but in due subordination to the glory of his name ; external favours , with limitation ; only so far as they may ; and spiritual blessings , absolutely , because they certainly will , admit of this subordination . And to this purpose let it be considered . 1. How unsutable it is to the condition of a creature , that it should be otherwise . That were certainly , a most uncreaturely prayer , that should be of a contrary tenour . Let us but digest and state the case aright in our own thoughts . Admit we are praying , with great ardency , on the behalf of a people to which we are related , and who are also related to God. It can scarce be thought we are more concern'd for them , than for our selves ; or that we love them more than we do our selves . Our love to our selves is the usual measure of our love to others . And that is higher in the same kind , which is the measure of all besides , that belongs to that kind . When therefore we are much concern'd for the external felicity of such a people , it is very natural to be more deeply concern'd for our own . Now if the sense of our hearts , in such a prayer , will not agree with the true import of these words , for thy names sake ; because indeed , we are more concern'd for our own carnal peace , ease , and accommodation than we are for the name of God. Let us , that we may have the matter more clearly in view , put our request into such words , as wherewith the sense of our hearts will truly agree , and will it not be thus Lord , whatever becomes of thy name , let nothing be done that shall be grievous , and disquieting to my flesh , which is as much as to say , Quit thy throne to it , resign thy Government , abandon all thy great interests for the service , and gratification of this animated clod of clay ; And do we not now begin to blush at our own prayer ? We easily slide over such a matter , as this , while our sense is more latent , and not distinctly reflected on , but let us have it before us conceptis verbis ; let it appear with its own natural face , and look ; and now see what horrour and detestableness it carries with it ! And dare we now put up so treasonable a prayer ? It would puzzle all our Arithmetick , to assign the quota pars , or the proportional part any of us is , of the universe , or the whole creation of God! And do I then think it fit , that the heavens should roll for me ? or all the mighty wheeles of providence move only with regard to my convenience ? If a worm in your garden were capable of thoughts , and because it is permitted to crawl there , should think , this garden was made for me , and every thing in it ought to be ordered for my accommodation , and pleasure , would you not wonder that such insolence , and a disposition to think so extravagantly , should be in conjunction with the thinking power , or an ability to think at all . If we allow our selves in that far greater ( infinitely more unbeseeming , and disproportionable ) petulancy , Do we think when the roller comes it will scruple to crush us , or have regard to our immodest , pretenceless claim ? Let us consider what little minute things , how next to nothing we are , even compared with all the rest of the world ; what are we then compar'd with the Maker and Lord of it , in comparison of whom the whole , is but as the drop of a bucket , or the small dust of the ballance , lighter than nothing and vanity ! We should more contemplate our selves in such a comparison , many comparing themselves with themselves are not wise . While we confine and limit our eye only to our selves , we seem great things , fancy our selves very considerable . But what am I ? VVhat is my single personality ? ipseity , selfhood ( call it what you will ) to him who is the all in all ; whose being ( actually , or radically ) comprehends all being , all that I can conceive , and the infinitely greater all , that I cannot . If therefore I take in , with my self , the whole body of a people besides , that I am concern'd for , and admit that a generous love to my Countrey , should make me prefer their concernments to my own ; or that upon an higher account , as they are a people related to God , I could even lay down my life for them . VVhat are we all , and all our interests to that of his name ? And if we should all agree in a desire , that our interest should be serv'd upon the dishonour of that name , it were but a treasonable conspiracy against our common rightful Lord. And a foolish one , being exprest in a prayer ; as if we thought to engage him , by our faint breath , against himself . VVe are to desire no more for them , than they may for themselves . And if we have joyn'd in open sinning against him , to that height that he shall judge he is obliged for the vindication , and honour of his name , ( by which we have been called ) of his wisdom , holiness , and punitive justice , as openly to animadvert upon us , can we gainsay ? If we knew of such a judgment nothing could remain for us but shame , and silence , conviction of ill desert , and patienent bearing the punishment of our sin . And while we know it not , yet because it is possible ; we ought no otherwise to deprecate such a procedure against us , than as will consist with that possibility . To pray otherwise , if we make no mention of his name , is absurd presumption , that we should wish , or imagine , he will prefer any concernments of ours , to the steady order and decorum of his own Government . But if we do make mention of it , 't is a more absurd hypocrisie , to seem concern'd for his name , when we intend only our own external advantages ! as if we thought he that could answer our prayers , could not understand them . 'T is surely very unbecoming creatures , to bear themselves so , towards the God that made them . 2. Consider , that to have a sense in our hearts truly agreeable to the proper meaning of this argument for thy names sake , is very sutable to the state of returning Creatures , who are gathering themselves back to God , out of the common apostacy , wherein all were engag'd , and combin'd against that great Lord and Ruler of the world . In that defection every one did principally mind and set up for himself . Each one would be a God to himself , but all were , by consequence , against God. Whom to be for , they were divided , and of as many minds as there were men . Whom to be against , they were agreed , as if their common Lord , was the common Enemy . For his interest , and theirs , were opposite , and irreconcileable . They were sunk and lost in sensuality , and had no other interest , than that of their flesh . VVhen man hath made himself a brute , he then thinks himself fittest to be a God. The interest of our soules must unite us with him : that of our flesh engages us against him . Some are thorough the power of his grace returning . VVhat a pleasure would it be to us to behold our selves among the reduces ! those that are upon their return . That are , again , taking the Lord only to be their God , and his interest for their only interest ! 3. Consider that our very name , as we are Christians , obliges us to be of that obedient , happy number . For what is Christianity but the tendency of soules towards God , through the mediation , and under the conduct of Christ ? Therefore is the initial precept of it , and the condition of our entrance into that blessed state , self-denyal . VVe answer not our own name , further than as we are revolving , and rolling back , out of our single , and separate state , into our original , most natural state , of subordination to God ; wherein only we are capable of union with him , and final blessedness in him . This is Discipleship to Christ , and the design of the Christian Religion to be subdu'd in our Spirits , and wrought down into compliance with the divine will , to be meek , lowly , humble , patient , ready to take up the cross , to bear any thing , lose any thing , be any thing , or be nothing , that God may be all in all . This is our conformity , not to the precepts only , but to the example too , of our great Lord. Who when he was in the form of God , and thought it no robbery to be equal with God : made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of man ; And being found in fashion , as a man , humbled himself , and became obedient unto death , even the death of the cross . Phil. 2. 6 , 7 , 8. And hereupon , because he was so entirely devoted to the honour , and service of Gods great name ( father glorifie thy name summ'd up his desires ) therefore God highly exalted him , and gave him a name above every name , That in the name of Jesus every knee should bow , &c. verse 9. 10. And when ever he shall have a Church in the world , that he will think it fit to own with visible , unintermitted favours , it must consist of persons formed according to that patern . And then , by losing their own name and little interests for Gods , they will find all recovered , when their glorious Redeemer shall write upon them the name of his God , and the name of the City of his God , and his own new name . Rev. 3. 12. 4. Let it be further ( in the last place ) considered , with what chearfulness and confidence , we may then pray ; when our hearts are wrought to this pitch , that we sincerely design the honour of the divine name , as the most desireable thing ; and which name above all things we covet to have glorifi'd . For we are sure of being heard , and to have the same answer , which was given our Lord by a voice like that of thunder , from heaven , when he pray'd Father glorifie thy name , Joh. 12. I have both glorifi'd it , and will glorifie it again . Our hearts are not right in us , till we can count this a pleasant , grateful answer . And if we can , we can never fail of it . For we are told 1 Joh. 5. 14. That whatsoever we ask according to his will he heareth us . This will deliver our minds from suspence . When we pray for nothing whereof we are uncertain , but with great deference and submission , and for nothing absolutely , and with greatest ingagement of heart ; but whereof we are certain . Upon such termes we may pray with great assurance , as Daniel did , O Lord hear , O Lord forgive , O Lord hearken and do defer not for thine own sake , O my God : for thy city , and thy people are called by thy name . ch . 9. 19. And tho an angel be not thereupon sent to tell us , as was to him , so many weeks are determined upon [ thy ] people and [ thy ] holy City ( so the matter is exprest ; as it were kindly giving back the interest in them to Daniel , with advantage , that he had before acknowledged unto God ) to finish the transgression , and to make an end of sins , and to make reconciliation for iniquity , &c. yet we are assured , of vvhat reasonably ought to be as satisfying , that vvhatsoever shall befall our City , or our people , shall end in the eternal glory of God , and of the City of God. FINIS . Notes, typically marginal, from the original text Notes for div A44689-e120 Octav. apud Min. F. Notes for div A44689-e790 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sprevit contempsit Vulg. Lat. & Chald. Par. Deut. 7. 7. C. 10. 15. Maimon . Mor. Nevoch . Selden . de Diis Syris Synt. 2. Cap. 16. 
A36933	----	Holy rules and helps to devotion both in prayer and practice In two parts. The fourth edition. Written by the right reverend father in God, Bryan Duppa, late Lord Bishop of Winton, in the time of his sequestration. Duppa, Brian, 1588-1662. 1683 Approx. 125 KB of XML-encoded text transcribed from 111 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A36933 Wing D2660E ESTC R220202 99831625 99831625 36090 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36933) Transcribed from: (Early English Books Online ; image set 36090) Images scanned from microfilm: (Early English books, 1641-1700 ; 2125:8) Holy rules and helps to devotion both in prayer and practice In two parts. The fourth edition. Written by the right reverend father in God, Bryan Duppa, late Lord Bishop of Winton, in the time of his sequestration. Duppa, Brian, 1588-1662. The fourth edition. [10], 204 p., [1] leaf of plates : port. printed for W. Hensman, at the King's-Head in Westminster-Hall, London : 1683. With an engraved portrait frontispiece. Running title: Holy rules for devotion. The second part has separate dated title page; register and pagination are continuous. Identified as Wing (2nd ed., 1994) D2663 on UMI microfilm "Early English books, 1641-1700", reel 2125. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. Devotional literature -- Early works to 1800. Theology, Practical -- Early works to 1800. 2003-03 TCP Assigned for keying and markup 2003-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-02 Melanie Sanders Sampled and proofread 2005-02 Melanie Sanders Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Vera Effigies Rev. di in Christo Patris at D. D. Bryan Duppa quondam Episcopi Wintoniensis HOLY RULES and HELPS TO DEVOTION Both in Prayer and Practice . IN TWO PARTS . The fourth Edition . Written by The right Reverend Father in God , Bryan Duppa Late Lord Bishop of Winton , In the time of his SEQUESTRATION . London . Printed for vp . Hensman , at the King's-Head in Westminster-Hall . 1683. TO THE Christian Reader . THe Name and Memory of the excellent Author of this Treatise needs not borrow or derive a Reputation from any Pen but its own . There are already many useful Pieces and Helps to Devotion set forth both by Bishops , and others of our Church , more solid , serviceable , and advantagious to true Piety , and the power of Godliness , than all the gifted Impertinencies ( to say no worse ) of some Holy Pretenders : For if Noise and Clamour might pass for Inspiration , the Apostles must go for Weak-Brethren , and mere Novices , compared with our new Lights and Improvements . That Set Forms of Prayer are altogether necessary in Publick , cannot be denied , and needs not now be represented : They are abundantly useful even for private Christians also ; since it is not every one that can pray extempore in his Closet , and he that can , may notwithstanding be defective enough in the matter or manner of his Petitions : For though God principally respects the Heart and Affections of his Servants , and the Spirit helps our Infirmities with sighs and groans , yet we ought even in private to have an awful orderly regard of the Great God , to whom we address our selves ; and the Holy Spirit teaches us to pray , as with ardent Affections ; so with reverend humble minds , and not with disorderly , confused or unprepared approaches , and a rude confidence , without just ground or foundation : This is not to help or diminish our infirmities , but to augment them more . He that prays extempore , must be one of better Faith and Principles , Life and Conversation than many are , who so familiarly pretend to it . But whatever some mens Graces may be in this particular , which God forbid I should seek to diminish or reproach ; yet for such , who I doubt are far the greater number , as yet have not attained to so great a Perfection in this holy Duty , I cannot but recommend these Rules and Directions , which answer the Title , and will , I hope , the Expectation of those that use them , to their benefit and comfort . God grant us all that Unity of Spirit , which intitles us to the Gifts and Graces of of the Spirit , that so praying with one heart and mind , as becometh Saints , we may have our Communion in Glory among the Iust hereafter . Ben. Parry . HOLY Rules and Helps TO DEVOTION , Both in Prayer and Practice . But I will give my self unto Prayer . O Eternal Wisdom , who communicatest thy self unto thy Creatures in such measure as they are capable of , vouchsafe to impart to my Soul that Heavenly Gift , to be a Guide to me in all my Thoughts , my Thoughts , my Words , my Actions ; that so being taught by Thy Holy Spirit , I may so far know Thee as to love Thee , and so far love Thee , as ever to fix my thoughts upon Thee . Of Prayer what it is . THe several Properties and Excellencies of Prayer , have afforded matter enough to the Ancient Fathers , to mold as many several and different Descriptions of it ; which like many Stars cast into a Constellation , may give all together a full and perfect Representation of it . Gregory Nyssen defines Prayer to be the conversing or discoursing of the Soul with God , concerning her Salvation : Which being done by the outward Expressions of the Voice , is called Vocal Prayer ; but if by the Mind alone , Mental . In this way of conversing with God , the Soul makes use of her Three principal Faculties , her Memory , her Understanding , her Will : Her Memory , to call to mind what she is to treat of ; her Understanding , to weigh and to judge what she delivers : Her Will , to perform this Duty feelingly and affectionately : For all these Faculties must concur in Prayer , elevating the Soul , and fixing it upon God as the highest Truth , in which we are to believe the Soveraign Happiness which we are to hope for , the Supream Goodness which we are to love , and the infinite Excellence which we are to adore . So that Prayer is principally grounded on a lively Faith of such things as God hath revealed , an assured Hope of what he hath promised , and a servent Love , which serves as the Fire to kindle this Sacrifice , and to carry the Soul upward , till it arrive at the Throne of Grace . From hence it is , that Damascen describes Prayer to be an ascending of the Soul to God ; being therefore compared to the sweet Perfume that ascended from the Incense : But as the Incense being cast into the Fire ascends only in the more subtile and delicate part of it , which being converted into Air and Smoak , leaves behind it the grosser and earthier part turn'd into Ashes . So in this ascent , the Soul leaves behind it the earthier parts , as Abraham left his Servants behind him at the foot of the Mountain , while he ascended to the top of it to sacrifice . For this is a business that belongs to Eagles , which as they fly high , so in their flight they look stedfastly on the Sun. It is not for those that intrench themselves in the Earth , as in their proper Element , nor yet for Birds of Prey , which though they fly high , yet their eyes are still cast downward . Sursum Corda , was the form in ancient Liturgies ; the Priest calling out to the People , Lift up your hearts ; which the people as readily answered , Habemus ad Dominum . This ascending of the Soul by Prayer , was figured ( as St. Austin conceives ) by that mysterious Ladder , whose foot being upon the Earth , the top of it reached unto Heaven , seen by Iacob in a Vision , with Angels ascending and descending on the Rundles of it , carrying up our Prayers to God , and bringing down Blessings upon him that offers them . But because this ascent is not ordinarily by Rapture ( for the Angels were not seen to fly up the Ladder , but to mount by degrees : ) we are to consider the several Steps and Rundles we are to ascend by . THe first Step is laid hold on by the Memory , which begins this spiritual ascent , by putting the Soul in mind to look up to the Majesty of him that stands above the Ladder , to remember , that though the place we chuse for our Devotion be never so solitary , yet we are not alone ; that God hears what we say , sees what we do ; that the whole Trinity is present , as visible to thy eyes of Faith , as grosser Objects are to the outward senses . For there is God the Father , the Fountain of good Thoughts , ready to assist through his power and to keep us from distraction in our Prayers ; there is God the Son , the eternal Truth , prepared to direct us by his Wisdom , and to deliver us from errour and delusion ; there is God the Holy Ghost , the Source and Spring of divine Love , able to enflame the Will with fervent Affections , and keep us from damps of coldness and indevotion . And when we have thus put our selves into the presence of God with an awful Reverence and Adoration of him as present , we have then mounted the first step and degree of this Ladder . O Heavenly Father , who hearest the Prayers of all that seek Thee , purifie the Intention of my Soul in all the Prayers I make to Thee ; that I may neither seek nor desire any thing , but in relation to Thee , through IESUS CHRIST , Amen . THe second step or act of the Soul , is , To look to the directing of the Intention , to fix it entirely upon God , and take it off from all earthly things : For as the least Grain and Atom of dust offends the eye , so this Intention admits of no mixture , no vanity of being seen or heard at your Prayers , no curiosity of thinking to climb up by this Ladder into the secrets of God , no spiritual Pride , in reflecting upon your self as more devout than others ; for as it must be sincere , so it must be humble , directed to the Glory of God alone ; which in this ascent of your Soul , must be always in your eye , as the Centre in which all the lines of Prayer must meet . But then this Intention of the Supplicant must be accompanied with some Offering too : For it was Gods Command to his People , that none should come into his presence with empty hands . Being therefore come into his presence , deal generously and freely with him , offer him the thing which he most desires , even thy heart , with all the thoughts and affections of it , to be disposed by him , not only during the time of Prayer , but for all thy life . For this Offering of thy Heart to God , if it makes way for thy Prayer , and breaks through those Clouds which thy sins have interposed between God and thee . O Eternal God , who for all those Infinite Blessings which thou hast bestowed on me , requirest nothing back of me but my Heart . Behold I offer up to thee the Heart which Thou demandest : And since it is now Thine , fill it with Thy Gifts , and adorn it with thy Graces ; that every beating , every pulse of it may be a Prayer , and every Prayer being kindled by Thy holy Spirit , may be a Sacrifice fitted for Thine Altar , through Iesus Christ. Amen . AFter this Offering , the next step is by raising the Understanding , and the awakening of our Faith to a due consideration of that which you are about . Being therefore retired into thine Oratory , make these few Questions to thine own Soul , and engage thy self to an answer : O my Soul , Wherefore art thou retired into this place ? What is thy Design ? What thy Pretension ? Where is thy God whom thou comest to Treat with ? Is he present ? Doth he hear thee ? Or is he merciful ? Will he help thee ? What is thy business thou art to negotiate ? Is it the saving of thy Soul , or the satisfying of thine earthly Desires ? What words wilt thou use to move thy God to hear thee ? What humble gestures ? What profound reverence ? Answer thy self briefly to every one of these Interrogatories , as thy own Conscience dictates to thee : For by this discourse made with thy self , thou shalt be the better prepared to discourse with God. But to make this preparation the more compleat , the quality of the Persons engaged in this Treaty , is necessarily to be weighed . Consider therefore first with my self , who thou art that makest thy approaches to speak with God : That thou art but dust and ashes ; Abraham himself was no more . Consider again the motives that may drive thee to this duty ; Thy sins many , thy strength little , thy self nothing , thy dangers great ; thy case the same with the Disciples in the Storm , when they cried out , Master , save us , or else we perish : For he that really lays these three things to heart : 1. The extreme necessity that he is in . 2. The small possibility of help either from himself , or any other Creature . 3. The high importance of that which he is about , that it is as much as his Soul is worth , will never dare to come coldly and carelesly to a work of that concernment . Having thus far reflected on your own condition , you are in the next place to raise the Prospect from your self , to the Person you pray to , to consider , that he is no less than God , who clothed himself with light , as with a Garment . A God infinitely wise , from whom nothing can be hid , infinitely powerful to whom nothing is impossible ; infinitely good , ready to shed , and diffuse , and impart his goodness to his Creatures ; that therefore though his Majesty may terrifie thee , yet his Mercy may invite thee ; especially if you consider God as he is in Christ , reconciling you unto himself : For as the one may strike a reverence into you , so the other will infuse a confidence , without which our weak Prayers will never have strength enough to reach the Throne of Grace . O My Glorious God , Thou art the Holy of Holies , but I the Impurest of sinners ; Thou art Mercy it self , I Misery even Misery it self : What should I seek farther to know either of thee , or my self ? Let my love of Thee make up the knowledge that is wanting ; For what should Misery be in love withal , but Mercy ? Or where should Mercy exercise it self but where there is so much Misery ? THe Understanding being awakened with these Considerations , the fourth act of the Soul in relation to Prayer , is , to rouze the Affection , which is seated in the Will : This being so necessary an Ingredient in your Prayer that is it but a cold Offering without it . The understanding may provide for you this Spiritual food , but it is the Will that must taste , and swallow , and digest it into nourishment ; the one may make you wise , but the other must make you holy . The Prophet tells you , that the Seraphins in God's presence , with two of their wings cover their face , and with two other their feet , leaving only their breast open , which is the seat of Love. When therefore you present your selves in the sight of God , be sure you so far imitate these Seraphins , that though your eyes be vaile ( you cannot look into his Glory ) you cannot know him as you would , your Breast , the seat of your Affections , be open to receive and emit those beams of divine love , which only can kindle devotion to the height and unite your Soul to God by a most intimate Union . But alas ! you will say , those blessed Spirits that are in such a nearness to God , may well be all fire and love , but you at such a distance cannot find the effects of it ; the wood lies upon the Altar , but you want fire to kindle it ; all that you can do , is to search in the ashes for some small spark to blow at : But know you not ( saith Siracides ) how great a fire a small spark may kindle ? The same Spirit of God that moved upon the Waters till it had produced the World , moves upon thy heart , foments and cherisheth the least spark of the love of God which it finds there , and makes it flame out into a servent prayer . David found this by experience , where he saith of himself , while I was thus musing , my heart kindled within me , and I spake with my Tongue . The Devotion of the heart ( saith St. Bernard ) is the Tongue of the Soul , without this it is silent and shut up ; but actuated and heated with Love , it poures it self forth in Supplications , and Prayers , and Discourses with God ; sometimes Praising him for the Infinite Blessings received from him , sometimes Praying to him for those which we yet want . This is that conversing of the Soul with God , which Gregory Nyssen speaks of , as a Son Conversing with his Father , or a Friend with a Friend , into whose bosom he may pour forth with confidence all the Secrets of his Soul as a Favourite with his Prince , or a betrothed Virgin with her Lover . What the result of these discourses is , what words are spoken , what secrets discovered , what delights enjoyed , may easier be felt than spoken of : When the Soul being lifted up by the wings of Prayer , and rarified into a flame by Love , reacheth the very Bosom of God. But though every devout Soul mounts not to this pitch , this top of the Ladder , let none be dismaied at it : For God knows whereof you are made , he sees the body of flesh which you bear about you , and the Plummets which it hangs upon your Soul , and therefore when you cannot rise high enough to him , he comes down to you ; for so you find in this Vision , there were descending as well as ascending Angels . We do not read that St. Paul was often rapt into the third Heaven : Notwithstanding his Raptures , the Angel of Satan that buffeted him , made him remember that he was still upon the Earth : For one foot of the Compass will unavoidably be fixed there , when the other moves in the circumference of divine contemplation . Iacob himself was but at the bottom , at the foot of the ladder , when his Soul was at the highest , and saw God at the top of it . O Most wise God , the Unction of whose Spirit can teach me all things , teach me the Rules I am to observe in this Heavenly Exercise of Prayer ; Stir up my Memory , to remember that thou art present ; fix my intention upon Thee , upon Thee alone : Awake my Understanding to consider what I am about and who I am to speak to . But above all inflame my Affections , that my heart being set on fire with Thy Love , my Prayers may participate of that Fervency , and be accepted of Thee , for his sake who came to send this Fire upon the Earth , even Iesus Christ my Saviour . Amen . Of the Excellencies and Fruits of Prayer , as they may be drawn out of the Lords Prayer . THere is no clearer glass to see the excellencies of Prayer in , than that very Prayer which our Saviour thought fit to teach his Disciples . Where the first entrance presents you with that unvaluable Priviledge , to call God your Father ; that therefore you come not to treat with him as a Slave with his Master , or a Vassal with his Prince , but as a Son with your Father : God infusing into you by Prayer that Spirit of Adoption by which you cry to him , Abba Father . This being ( saith St. Chrysostome ) the highest excellency of the Creature to treat familiarly as a Son with his Creator . A Dignity that raiseth us poor Worms of the Earth to a kind of equality with the Angels themselves ; for though in Nature they are above us , yet this duty makes us equal : For Quid potest inveniri sanctius iis qui cum Deo commercium habent ? Saith the same Father ; What can be more holy than he who is admitted to treat familiarly with God ? Moses by talking with God , had such a brightness shed upon his face , that they who looked upon him were dazled with it : For if they who have the ear of Princes , as Favourites , having freedom of access , and opportunity at all times of presenting their Petitions , cannot want the splendor of Worldly things , which consequently will follow them ; much less can the beams of an higher glory be wanting unto them , who live as if they were always in the presence of God , talking with God by Prayer , and God with them by holy Inspirations . What can they want who are admitted to this Privacy ? And it is your fault if you are not . For there are neither doors nor locks , nor any greater Favourite to keep you out . He that gives you leave to call him Father , cannot exclude his Son , that cries , Father , I have sinned . O Gracious Father , what thanks , what praise can we offer to Thee , for raising us to that honour of entring into thy presence as Sons , and conversing with Thee on the Earth , with the same Freedom as the Angels do in Heaven ! O grant us the Grace so to make advantages of so Divine a Priviledge , that our sins may never make us forfeit it , but rather by a devout and humble use of it , acquire to our selves daily new degrees of Thy Favour , till Thou hast brought us Thy unworthy Sons to that incorruptible Inheritance which can neither have encrease nor end . Amen . THe second Excellency of Prayer , is , That it is a means by which the name of God is hallowed , both by us and in us : We pray that his Name may be Sanctified , and we Sanctifie his Name by praying so : Our Tongues , but much more our Lives , being made Instruments to glorifie him , God is glorified by our believing in him , by our knowing him , by our adoring him , and in Prayer we do all this : By Prayer we bring to light those graces and gifts of God which he hath hid for us in his eternal Predestination , as we may see in that Prayer of Christ to his Eternal Father : And now , O Father , glorifie thou me with thy own self , with the glory which I had with thee before the World was . From whence the School infers , That Prayer is the principal means ordered by providence for the execution of what God hath decreed on our behalf . God had decreed the Incarnation of his Son for the saving of the World ; he had promised , and could not vary from it : Yet this kept not Moses from his Petition , Send him whom thou wilt send ; nor the Prophet from praying , O that thou wouldest bow the Heavens , and come down ! The Father had decreed to give his Son , being Incarnate , the Nations for his inheritance , but the execution of this Decree was to be by Prayer ; the Son of God himself was to pay for it , for , Postula , & Dabo ; Ask of me , and I will give them thee . If therefore the Decree of your Predestination be yet dark to you , and you would willingly know whether your name be written in the Book of Life , there is no way of obtaining this , but humble Prayer : Do but pray fervently , that God would glorifie himself in thee , by making thee a Vessel for his Honour , and thou shalt find so much vertue in this Prayer as shall quiet thy thoughts , and take away thy scruples . O Most glorious God , glorifie Thy unworthy Servant with that Gift of Prayer by which I may be enabled to glorifie Thee , that so I being sanctified by Thee , Thou mayest be sanctified in me by those Gifts and Graces , which in all Eternity Thou didst decree to give me , through Iesus Christ. Amen . THe next Dignity of Prayer is , that it is the effectual means of enstating the Kingdom of God in us , not only the Kingdom of Grace , in this World , which in the Apostles Character is Righteousness , and Peace , and Joy the Holy Ghost ; but the Kingdom of Glory in the next , to which Prayer not only gives us the Title , but puts us in a kind of Possession , by affording us a taste at least , and an earnest of that Glory . The first time that we find it written that our Saviour prayed , we find in the very next words , three passages of wonder whereof the first was , that the Heavens were opened ; the next , that the Holy Ghost descended on him as a Dove ; the third , that there was a Voice that came from Heaven , which said , Thou art my Beloved Son , in thee I am well pleased . And wherefore this , but to shew us the admirable effects of Prayer ? First , that it is the Key to open Heaven to us ; next , that it hath that attractive power , as to draw down the Spirit of God upon us ; and Lastly , that it puts us into the quality of Sons , and of such Sons in whom he is well-pleased . After this , when he went up into a Mountain to pray ; What followed upon this ? The Evangelist tells us , That as he was praying , his face did shine as the Sun , and his Garment was white as the Light : So white ( saith St. Mark ) that no Fuller on earth could white them . And though it is not said that this Transfiguration of our Saviour , was absolutely and fully the Kingdom of Heaven come down to him , yet we find there was so much of the Glory of it , as Peter in his Amazement took to be Heaven , and desired to fix his Tabernacle there , and to go no higher . You see here the strange effects of Prayer , it draws down one Kingdom to you , and lifts you up to another . It bows down to you the Kingdom of Grace , and draws you up to the Kingdom of Glory . O God my Sovereign King , who hast taught me to pray for the coming of Thy Kingdom , set up the Throne of Thy Grace in my heart , and so rule and govern all my affections , that there may not be left a rebellious thought against Thee ; And when the time of my Transmigration comes , change thy Kingdom of Grace , into thy Kingdom of Glory ; and from obeying Thee in this life , lift up my Soul to reign with Thee in the life to come . Amen . THE fourth Excellency of Prayer goes hand in hand with the former ; for where Gods Kingdom comes , there must be a perfect submission to his Will , which cannot be more effectually done than by the means of that Homage which we do to God in Prayer . For by Prayer we not only obtain , but exercise that Obedience which is better than Sacrifice ; we strip and divest our selves of our own Will , and give our selves entirely up to the Will of God , whom we pray unto . And from hence it is , that the Fathers say of fervent Prayer , that it makes us live in the flesh , as if we were out of it , that it dis-intangles and unlooseth the Soul from the Ties and Fetters of the body , and equals us unto the Angels : For as they stand in the presence of God ready to execute his Commands , without either delay or weariness ; so Prayer puts us into the like posture with those Angels , and quickens us unto the Obedience of doing the Will of God in earth , as it is done in Heaven . But that you may not think that all the treasure and riches of Prayer are only in things invisible , there is a fifth Excellency in Prayer , in that it procures for us our daily bread , which as it hath reference to our body in such things as concern our nourishment ; so it reacheth besides to the spiritual Refection of our Souls : For by Prayer ( saith St. Bernard ) we are stored with three sorts of bread ; the bread of Truth , for the Understanding ; the bread of Divine Love and Charity , for the Will ; and in the last place , that grosser and more earthly bread fitted for the sustaining of our weaker nature . These be the three Loaves which Christ in his Parable encourageth us to ask for , and never to give over our importunity , till we obtain them ; for obtain them we shall , and our Prayers , if fervent , cannot be denied . Imagine therefore ( saith Climacus ) that you say Prayer is a Queen , seated on her Throne , calling out to you in the words of our Saviour , Come unto me , all ye that are weary and heavy laden , and I will give you that refreshing as shall lighten your weight , and ease your weariness : For without me the burthen of the Law is heavy , but with me it is light ; without me the exercise of Repentance is bitter , but with me it is sweet ; without me the Cross is insupportable to be born , but with me the Crown of Thorns shall be as easie as a Crown of Roses . Christ is the Bread of Life , but the means to make this Bread nourish you , is Prayer : By Prayer you receive Christ into your memory , and ruminate upon him in your Meditations : By Prayer your Affections tastes and relisheth this Bread , and your love incorporates it . Whatever therefore your necessities are , fly to Prayer : If this spiritual Bread be wanting , and you hunger and thirst after it , pray and you shall be satisfied . Or if the food of your Body fails you , and poverty lays hold upon you as an armed man ; fall to your Prayers again , and be sure that he who hears the young Ravens when they call upon him , will much more hear you who have the honour , not only to be his Creatures , but his Sons . Thus far the Excellency of Prayer is in opening Heaven to us , from whence all Blessings come : We are now to look upon it as the Key that shuts up Hell , and keeps all evil from us , which is of three sorts : 1. Evil of Sin. 2. Evil of Temptation , that leads to sin . 3. Evil of Punishment for sin . Against these three , Prayer is the Remedy , and first against sin already contracted : For how came the Publican justified , but by a short and humble Prayer ? What moved and softned the heart of the Father of the Prodigal Son to such a tenderness ? Was it not his Prayer , Father , I have sinned against Heaven , and against thee ? The Debt of Ten thousand Talents , which the Servant owed the King , was no slight ordinary sum , yet a few Words of Prayer had vertue enough to cancel that great Debt . And because there is a condition required , of pardoning the Trespasses done against us , if we look for pardon of our Trespasses against God , Prayer helps you in the fulfilling of this condition too ; and though your hearts be as hard as Iron , Prayer is of the nature of Fire , and is able to soften that Iron , and melt you into that compassion toward your enemies , as to pray for them with the same earnestness as you do for your selves . But then when our past sins are pardoned , where shall we find a Remedy against future Temptations ? Our Saviour tells you where , when he saith to his Disciples , Watch and pray , that ye enter not into temptation , If the fire of Lust begin to kindle in your hearts , Prayer can extinguish that fire . Or if a whole Sea of worldly Afflictions breaks in upon you , Prayer can set a Bank to that Sea. If you are compassed about with Enemies , Temptations on all sides , and are ready to be swallowed up by them , remember that Moses's Prayer prevailed more against Amalek , than Ioshuah's Arms. And then again in the close , as Prayer hath the nature of a Charm , to keep Temptations from you ; so when by Humane Weakness and the Arts of the Tempter , you are led into them , Prayer is as the thread to bring you out of this Labyrinth : Or when you have unwarily taken in the poison of sin , Prayer is the Antidote against the venom of it , it doth not only remove the guilt , but the evil of Punishment which is due to it , whether it be in this Life , or in the next . And of this David was very sensible , when he cryes out in a kind of Extasie of Thankfulness , Blessed be God which hath not cast out my Prayer , nor turned his Mercy from me : Intimating by this ( as St. Austin understands the words ) that there is a kind of Contract or Bargain made between Prayer on Man's part , and Mercy on God's : That where Prayer led the way , Mercy should always follow . O Father of Mercies , Give me that gift of Prayer , by the means of which Thou dost use to dispense those Mercies ; suffer me never to be weary of praying , lest that make Thee weary of forgiving . For this I am sure of , that if I cease not to pray , Thou canst not cease to have mercy : For because Thou art good , Thou wilt always deliver me from evil : Not for mine , but for Thine own Goodness sake . BY this which hath been said , may be inferred the necessity of Prayer , both in respect of your spiritual Life , which it preserves : And in regard of spiritual Enemies , which otherwise would destroy you : For as the Body without the Soul is dead , loathsome , and overspread with Worms ; so fares it with the Soul ( saith Chrysostome ) that doth not use to pray , and consequently hath no spiritual Life in it . For as soon as the Breath of Prayer fails , the Soul putrifies , and the Worm of Conscience gnaws upon it . Daniel therefore chose rather to hazard his life , than to omit his exercise of Prayer thrice a day , as being willing that his Body should suffer , rather than his Soul. Would you know further , how precious Prayer is , devout Men will tell you , That Prayer pierceth the Clouds , reacheth the Heavens , rejoyceth the Angels , appeaseth God , obtains whatsoever it sues for . O Grace of Grace , holy and heavenly FATHER , what shall I say of thee , either to express thy Excellency , or the Necessity my Soul hath of thine help , I am the Fountain of all Misery , and thou art to me the Source and Spring of Mercy : With thee I live , without thee I die : With thee I am able to do all things , without thee I can do nothing . O Divine Spirit ! whose Gift alone it is to know how to speak to Thee , Give me the Spirit of Wisdom , by which I may sanctifie Thy Name ; the Spirit of Understanding , by whose Light I may see the secrets of Thy Kingdom ; the Spirit of Counsel , which may guid me to do Thy Will on Earth , as it is done in Heaven ; the Spirit of Knowledg , to discover , and to ask what is Necessary either for Body or for Soul ; the Spirit of Charity , to move me to pardon my Enemies , as I desire Thou shouldst pardon me ; the Spirit of Fear , to avoid all Occasions and Approaches to sin ; and the Spirit of Might and Courage , to overcome all Evil. Amen . Of the Impediments and Enemies of Prayer . HAving considered the glorious Fruits , and admirable Efficacy of Prayer , we are to look about , and to discover what Enemies we are like to meet with , to oppose and hinder us in the exercise of this Heavenly Duty : For Prayer is in its own nature a kind of Wrestling and Striving for a Victory , which presupposeth an opposition : And rather than it shall be wanting , God himself will enter into the Lists , as he did with Iacob , in that famous Wrestling , when to shew the power of Prayer , he that was invincible , was content to be overcome by him , who had no other weapons but Tears and Prayers . When therefore you find your selves afflicted , make use of our Saviour's Parable , Arise , though it be at Midnight , repair speedily to the Gates of your true Friend , God himself ; ( for you have no Friend like him ) though you find the doors shut , and your Friend asleep , begin your Battery , and give not over knocking , with importunate Cries and Prayers , till he open to you ; as Iacob would not let the Angel go , till he had blessed him . O Omnipotent and Invisible GOD , who lettest thy Self down to my Weakness , and givest me strength to wrestle with Thee for a Blessing , strengthen my Prayer to that height , that when Thou seemest most to set thy Self against me , I may prevail with Thee , as Jacob did : For my overcoming Thee , is but the effect of Thy overcoming thy Self in me ; so that the glory of the Victory which I get over Thee , will be intirely Thine . Wrestle on therefore , O my Soul , give not over thy hold , take no answer that brings not a Blessing with it : For it is Thy God who strengthens thee ; and through him thou shalt at last be more than Conqueror . Amen . AS Prayer therefore is a Wrestling with God , we look not upon this opposition as an hindrance , but as an advantage to Devotion . The true Enemies of Prayer exercise a more dangerous Hostility , where the Van is led by those damned Spirits , who being fallen from Heaven themselves , endeavour the more enviously to obstruct the ways that may lead us thither ; and because nothing conduceth more to this than Prayer , they order all their Temptations to this end chiefly , either to divert us from it , or disturb us in it : If they tempt us to excess in Meats and Drinks , their aim is not only to make us guilty of Intemperance , but by it to render us the more unfit for Prayer : Or if they prompt us to Anger and Impatience , their design terminates not in that sin , but rather makes use of it to a further end , that the mind being thus disquieted , may not be able easily to compose and settle it self to Prayer . For the effecting this , they make daily use of the humors of the body , the distempers of the mind , the weakness and weariness of the flesh , the injuries and oppressions of the Time , the cares and distractions of the World. Of these they make their Engines to assault us , and weave their Nets to entangle us . And as S. Bernard observed by his own experience , they are never more earnest to disturb us , than when they see us most earnest in this duty . As it was said therefore of the Christians , That that Religion could not but be very good , which Nero persecuted ; so we may very well conceive of Prayer , that it must needs be some divine and heavenly thing which the Devil with all his Engines so violently opposeth . And the truth is , he hath so much the more reason to set himself against it , for nothing is more destructive , nothing more terrible to him , than a Soul armed with Prayer ; for he trembles at the sight of it , saith St. Chrysostom . When St. Paul therefore , having first shewn us what Enemies we were to deal with , that we were to wrestle with Principalities , with Powers , with the Rulers of the Darkness of this World , with spiritual wickedness in High places ; when ( I say ) after this fearful Muster-Roll , he adviseth us to arm our selves with the whole Armor of God , with the Breast-plate of Righteousness , the Shield of Faith , the Helmet of Salvation , the Sword of the Spirit ; he adds in the last place , Pray always , with all manner of Prayer and Supplication in the Spirit ; as if all the rest were nothing without Prayer . And this the Apostles themselves found to be true , who being not able to cure the Lunatick , and to drive the evil Spirit out of him , our Saviour shewed them wherein they failed , by telling them , That this kind is not cast out but by Prayer and Fasting . For though they might have so much Faith as to remove Mountains , yet without prayer that Faith could not remove the Devil . For this only is that perfume whose smoke will make him fly as far as did that unclean Spirit whom Tobias his perfume did drive away . But there is an Hostility more dangerous than this , because being more inward and domestick , it makes the heart the seat of the War , and opposeth Prayer in the proper place and bed of the conception of it , which the Devil immediately and directly cannot do . Of these inward and intestine Enemies to Prayer , St. Bernard reckons up four kinds ; For there are our past sins to wound us , our present cares to distract us , our distempered Passions to disorder us , and a whole swarm of loose and floating imaginations to molest us . And of these Ingredients is that cloud made up , which the Prophet Ieremiah complains of , That God was covered with a Cloud , that our Prayer could not pass through to him . For as gross Vapors ascend from the Earth , and being in the upper Region of the Air , condescend into Clouds , hinder us from seeing of the Sun , and enjoying the heat and splendor of it : So ( saith St. Gregory ) out of our earthly hearts arise those several Vapours , which being joined and cast into a Cloud , beats back our Prayers , and intercepts the Beams of the Sun of Righteousness from shining on us . St. Austin likens a Soul in this condition to a man that is unhappily married ; for as he having spent the day in managing his affairs abroad , trembles at the very thought of coming home at night , being sure to meet with nothing but bitterness and disquiet there : So the troubled Sinner being haunted with these ill Guests , entertains his Thoughts contentedly enough with objects abroad , but trembles to call them home , and fix them upon Prayer . But there is no remedy , home we must come , and sweeten as well as we can the Discontents we find there : Though the mind be clouded and troubled , this must not make us cast aside our Prayers , but cry out the more earnestly , as David did , Save me , O God , from the great Waters that are come even into my Soul ; Deliver me from mine enemies , for they are too mighty for me : Cast out these Temptations that come about me like Bees , quiet my thoughts , compose my mind , so that I may not fear to look home , or find that to be a torment to me , which was made to be my comfort . But to consider these Enemies of Prayer apart , we shall find in the first rank of them our unrepented sins : When our Conscience stands up against us , and cries out to us , First make peace with me , or else never think to make peace with God. For he accepts of no unclean , no unwashed Sacrifice ; and if Repentance usher not in , Prayer will never find admittance . Holy David deeply apprehended the Consequence of this : If ( saith he ) I incline my heart unto wickedness , God will not hear me : For what an impudence were it to expect pardon for those sins which I am yet so far pleased with , as I am not resolved to leave ; or to look for Mercy , when that Lust is not yet cool'd with which I have offended ? Bring therefore no more vain Oblations , your Incense is an Abomination to me , saith God to that people of his , who honoured him with their lips , when their hearts were far from him : Your appointed Feasts my Soul hates ; they are a trouble to me , I am weary to bear them : When you spread forth your hands , I will hide mine eyes from you ; yea , though you make many Prayers , I will not hear . Would you know why ? The very next words will satisfie you : Your hands are full of blood ; you have not washed them in the waters of Repentance , you are yet in your sins , therefore you are not heard . But what is to be done then in this case ? God tells you by his Prophet , Wash you , make you clean , put away your evil doings from before mine eyes , cease to do evil : And when you have done this , Come , saith the Lord , and let us reason together : As if he should say , You are now qualified for a Conference with God , your Prayers will be seasonable ; and for your sins which hitherto have hindered you : Do but confess , and resolve to leave them , Though they be as scarlet , they shall be as white as snow ; though they be red like Crimson , they shall be white us Wool. The Enemies of Devotion in the second Rank , are our Passions , which though they are not in their own nature sins , yet quickly slide into them , and being prone to be irregular , are like cross winds to hinder us , unless we can allay and temper them . For unmortified passions at the time of Prayer , is like loud musick at a meeting of Friends , which suffers them not to hear one the other . When God appear'd in the flaming Bush to Moses , on purpose to be seen by him , yet he would not suffer him to make any near approach to him , till he had put off his shoes , which signifies something more than is in the Letter , and relates rather to the heart , than to the feet : As if he should say to thee , Here I am , even I thy God ; but come not near me , till thou hast put off thine earthly Affections , till thou hast devested thy self of whatsoever is displeasing in my sight ; if not , take heed : No man can see me , and live : that is , saith St. Gregory . None can see me spiritually , that lives carnally . It was an high expression of him who was so great an Admirer of Euripides , that he was wont to say , That if he were sure there were any sense in death , he could be content to die , only that he might see Euripides : But then to see God , who would not mortifie himself ? Say therefore with that earnestness as St. Austin did , Moriar ut te videam . O Thou Fountain of Life , Make me die that I may see Thee ! Mortifie me , that I may enjoy Thee ! Strangle me , take away my breath , that I may speak to Thee ! But then again , Videam te , ut Moriar ; Let me , in some measure , see Thee first , that I may value Thee , that I may be content to die , to the end I may see Thee further : For if I know not at all how to contemplate Thee , I shall as little know how to mortifie my Affections , so as to fit my self for Prayer . THE third Assault that is made upon the Soul , is by the Cares of this Life , which like so many Thorns , are ready to choak the seeds of Grace as soon as they are sown . For overmuch solicitude and anxiety of Mind in worldly things , casts such an heap of Earth upon our Prayers , as will not suffer them to ascend , taking up the Mind , and all the Faculties of it , and hardly admitting so much as a Thought of Heaven . But as they say of Thorns , That they may do well in an Hedg , but ill in a Garden ; so is it with these Cares , which being kept within their bounds ; and measures , hurt not the Soul ; but if we admit them among our Prayers , they corrupt the very nature of them , and turn them into Sin. When thou art therefore setting thy self to thy Devotions , imagine that thou hearest thy Saviour calling to thee , as he did to Martha , Why art thou so careful ? why art thou troubled about many things ? One thing is only needful , the saving of thy Soul : Since therefore thou art come to treat about it , dismiss whatsoever may disturb thee , lay aside , thy Cares as Mary did ; place thy self at my feet , hear me in my Word , that I may hear thee in thy Prayer . O Gracious Iesu , I am come at this time to humble my self at thy Feet , and to beg Mercy for my Soul , which ought to be dearer to me than a thousand Worlds . O suffer not then any Worldly Cares to divert or hinder me ; Root out this Bed of Thorns , and sow holy Thoughts instead of them . Let me not be like Martha , troubled about many things , but fix me upon that One thing needful , which I am come about ; that so having chosen the better part , it may never be taken from me . Amen . BUt the Conflict is not yet done ; when these former Enemies are overcome , there may be a swarm left of busie , vain , impertinent thoughts , of which we may complain as David did , that they have compassed us about like Bees : For the Imagination being naturally unquiet and tumultuous , interposeth it self many times without asking leave of us , casting thoughts in our way , and forcing the Understanding to reflect upon them . And these she either fetcheth from Objects without , from something that we have either seen , or heard , or done ; or if it fail of new plies from thence , it presently busies it self within , in forming of various Images , Figures and Forms , which like so many Atoms , casting themselves into several Schemes , trouble and vex the Soul in the midst of her Devotions ; not unlike the Birds , which would have hindered Abraham in his Sacrifice : And happy it were if we could as easily chase away these thoughts from us , as Abraham drove away those Birds : But their pertinacy is such , that when you drive them out of one Form , they assume another ; and are so importunately troublesome , as makes many think it a thing impossible to be freed from them . Cassianus confesseth of himself , that he was brought very near to a dispairing of it , till opening himself to a devout man of more experience ( himself being then but young ) he was brought off by this Similitude : Should you ask ( saith he ) one that could neither swim himself , nor ever saw others swim , Whether he thought it possible that the heavy body of a Man could spread it self upon the water without sinking ; Would not he answer peremptorily , That it was not possible ? But let the same man see once with what ease the Swimmer keeps his head above the water , Would he not as suddenly change his mind upon the sight of this Experiment , and apply himself to practise it ? You say it is impossible , but you do not try whether it be so or no. For either holy Men have deceived us , or some of them , by the Grace of God assisting them , have attained such a degree of Power over themselves , as the Centurion in the Gospel had over his Souldiers , they could have given the Law , not only to their outward senses , as Iob did to his eyes , that they should not so much as look on Vanity , but to their more inward Faculties , they could command their Appetite to love or hate , their rational Faculty to meditate , their imaginative to think on this , or not to think on that : For the same St. Paul , who humbled himself so low as to say , that of himself he could do nothing , could say too , without arrogancy , That he could do all things ; but then it was in Christ that strengthned him : All things in Christ , nothing of himself . The Centurion whom we spake of , that had his Souldiers so absolutely at his Command , confesseth ingenuously , that he himself exercised his Authority under another . For in all powers subordinate , the way to be obeyed , is to obey : Nor can these Imaginations be possibly subdued to Reason , till Reason be subdued to Faith. Submit thy self therefore to God , O my Soul , and there will follow a glorious Victory . But you must strive for it ; for this unruly swarm of thoughts hurt none but those that yield to them . When they buz about thee like Flies in a hot day , drown their noise with the louder cry of thy Prayers . And as Spiders cannot easily weave their Nets in a High Wind , so neither shall whole Armies of vain Imaginations be able to ensuare thee , as long as thy earnest Prayers , like a vehement wind shall blow against them . O Most mighty God , who seest my Weather-beaten Soul tost and driven by vain and various Imaginations , like a torn Bark by contrary Winds , and not suffered to sail on in a straight Course towards Thee ; send thy Holy Spirit to calm this Tempest , and to lay these Winds , that they may no longer hinder me in my way to Heaven , or disturb me in my Prayers ; which are then most acceptable to Thee , when they flow from an undivided and untroubled Mind . Of Preparation to Prayer , and the Helps that conduce to it . THough Prayer may well be reckoned amongst those gifts which are not of Earthly race , but rather immediate Emanations from the Father of Lights ; yet this doth not exclude the preparing and disposing our selves for the receiving this Gift from Heaven , according to that Counsel of the Son of Sirach , Before thou prayest , prepare thy self , and be not as one that tempts the Lord , For what is it to tempt God , but to come into his presence with less regard than you would into the presence of some earthly Prince ? What is it to tempt him , but to try experiments with him , whether he will hear you upon any terms , though you neither prepare your self , nor order the manner , nor dispose the matter which you petition for . But be not deceived , Heaven is not gained at so cheap a rate : Qualem ie paraveris Deo ( saith St. Bernard ) talis apparebit tibi Deus ; If you slight God so far as to come carelesly into his presence , without consideration of what you come about , be sure he will slight you as much , and regard your Prayers as little . David , who was a great Master in this heavenly Art of Prayer , tells us , that God hears the desires of the humble , he hearkens to the preparation of the heart ; he hears your desires before they are molded and formed into Prayers , and he listens to the very preparations of those desires , he cherisheth them , he goes along with them , he leaves them not , till you can say as that Divine Prophet did , My heart is ready , O God , my heart is ready . For as the Knife must be sharpened before you cut with it , and the Lute tuned before you begin the Musick ; so there is something to be done , some tuning of the heart required , before your Prayers can yield that Musick which God listens after . It is an excellent Rule which Eusebius Emissenus gives , Quantum Tu apposueris ad diligentiam , tantum Deus addit ad Gratiam : The more care you take in fitting your self to your Devotions , the more Grace he gives . Elias was to prepare the Sacrifice ; though the Fire was to come from Heaven which did consume it . To come therefore unprepared before him , is an Argument , ( say the Fathers ) that we do not esteem God , we do not set such a Rate upon him as we ought to do : For if the Virgins , before they were brought into the presence of Ahasuerus , were to be purified first with sweet Oyls and Odours , what an impudence were it for a foul unwashed Soul to press into the presence of God himself ? But then if you would know more punctually wherein this Preparation consists , your spiritual Guide will tell you : There are some Rules more remote , some more immediate ; of the remote , the main is a watchfulness over the whole course of your life : For if the Devil order his Temptations with a design in chief to blast and corrupt your Prayers , your care must be the greater to countermine him in this design ; and to live so ( as far as humane frailty will give way ) as not to be at any time unqualified , or unfit to pray . To compass this , there will be a need first of temperance in Diet ; for the body once heavy with Excess and Surfeits , hangs plummets on the nobler part , and weighs the Soul down with it . This being done , there will be use of setting a guard upon your Senses , and stopping the Avenues so far as nothing may from without be admitted to divert you , as Elias is observ'd to have wrap'd his Face in a Mantle , when he prepared himself to speak with God. To this must be added , the frequent reading of Books , especially the Book of Psalms , where the Spirit of Devotion breaths with such a vigor as is able to kindle a fire in the coldest breast , to stir up and excite the drousiest Soul , which being thus awaked and heated , may be more easily prepared to break forth in fervent Prayer . But then if we come to the more immediate Dispositions and Qualifications of Prayer , we shall be pointed to them by our Saviour , who gives this main Rule of private Prayer , When thou prayest , enter into thy Closet , and when thou hast shut the door , pray to the Father which is in secret : Wherein you are not only directed to the place of Prayer , you are to chuse a place private and retired ; but further , ( as the Fathers observe ) you are put in mind of a more inner Retirement , the Closet of your breast , for there you must enter too , and shut that door by some setled Resolution , to admit no thoughts that may disturb you ; for otherwise there may be noise and tumult in that inward Closet , when there is Quiet and Silence in the other . But then this is not all ; but as the place must be secret , the door shut , so the room must be furnished : For as our Saviour would not eat the Passover in an unfurnished room , but sent Peter and Iohn first to prepare it , so there is a Furniture necessary for this little Chappel of ours , the Heart . There must be Faith to prepare the Materials , and there must be Love to kindle the Sacrifice . But then after all this , Remember that there is no Preparative more effectual to Prayer , than Prayer it self . For as the Sun in its approaches to us , is ushered in by its own beams , and begins the dawning ; so in our approaches to God , Prayer must make way for Prayer . For though the severe Judges of the Areopage would admit of no Civilities of Preface to be used by them that pleaded before them , yet God deals not so harshly with us , when we plead before him , but is content to let himself down to be wrought upon by the Rhetorick of a devout Soul. This David knew well , who so frequently makes use of it : Sometimes with all lowliness , suing for admittance ; O let my Prayer enter into Thy presence . Let it be set forth in Thy sight as the Incense : Let the lifting up of mine hands be as an evening Sacrifice . Hear the voice of my humble Petitions , when I cry unto Thee , when I hold up my hands towards the Mercy-Seat of Thy Holy Temple . Sometimes after a more passionate way : How long wilt thou forget me , O Lord ? For ever ? How long wilt Thou hide Thy face from me ? How long shall I seek counsel in my Soul , and so vexed in my heart ? Hear me , O God ; make haste to hear me : Think no scorn of me ; for if Thou makest as if Thou hearest not , I shall become like them that go down into the Pit. With these , or such as these , the devout Soul summons God to a Parley , pleads for Admittance , opens the Windows of Heaven , qualifies her self to receive Grace , and works God to a readiness in giving it . O Most gracious God , who hearkenest to the preparations of the heart that prays to Thee , assist me in the very first motions and approaches of my Devotions ; and so order the beginnings of my Prayers , as they may go on , and never end , till they are accepted of Thee . Amen . Of the Reverence and Adoration that is to be used in Prayer . AMong all the Duties that relate to Prayer , whether of Preparation to it , or of Deportment in it , there is none of more prime Concernment , than to consider that when we pray , we do place or set our selves in the immediate presence of God , whose eyes , though they are at all times over us ; yet then we must imagine them more particularly and earnestly fixed upon us . And as from this Consideration flows all the care and solicitude of fitting our selves by the former preparatives , so besides , it suggests to us with what reverence we should present our selves before so infinite a Majesty ; not only because God expects it from us , ( though this were enough to oblige : For if I am your Father , where is mine honour ? If I am your Master , where is my fear ? The words of him that looks for Reverence ) but because our Prayers are then only effectual when they are presented with acts of Adoration : For so saith Siracides , The Prayer of him that humbleth himself goes through the Clouds , and ceaseth not till it come near , and will not depart till the most High have respect thereunto : Nor doth the Son of God himself disdain to be a President to us in this , whose prayers upon the Cross being offered with strong cries and tears , were heard ( as St. Paul saith ) Propter Reverentiam ; importing , as Aquinas observes , not so much the Reverence due to his own Person , but rather the Reverence which he did in his own Person to God the Father . But because the Reverence which was done there , was only the act of his Mind ( for his Body being then nail'd unto the Cross , was not in a Capacity of performing outward Adoration ) he gave us before that pattern in the Garden ; where St. Luke saith , that he kneeled ; St. Matthew , that he fell on his face , when he prayed . Having shewn this of the Son of God Incarnate ; of whom it is said , Let all the Angels of God Worship him : It were much to descend to tell you of the four Beasts , or the twenty four Elders that fell down and worshipped him that liveth for ever and ever : But then if this lowly Reverence was done by them who were in such a nearness to God , when they offered up to him the Prayers of the Saints , what posture can be low enough for us miserable men , whose Prayers those are , and who in comparison of those heavenly Spirits are viler than the Worms we tread upon ? That Adoration therefore is necessary , none will deny , that either know the Excellency of God , or their own baseness . But because this may be done either by the mind alone , or by the Body alone , or by both conjoyned , which makes the compleat Adoration , let us inform our selves , first what the inward act of it is : For , as our Saviour taught the Woman of Samaria , God who is himself a Spirit , must be worshipped in Spirit ; for the most profound outward Reverence , if not accompanied with this , is but a Body without a Soul , a Pharisaical Ceremony , or an Adoration of Complement , of which God sadly complains , when he saith of his people , That they drew near to him with their lips , but their heart was far from him . The inward Adoration therefore is the humbling of our spirit to God in regard of the excellency that is in him , submitting our very Soul , with all the powers and faculties of it to his Divine Disposal , as being the necessary Homage of the Creature , due to the Greatness and Majesty of the Creator . The exercise of this Adoration consists in several acts , partly of the Understanding , partly of the Will : For first there is an act of Reverence required before you begin your Devotions , in an humble Recognition of your unworthiness ; of which the Patriarch Abraham hath left you so excellent a pattern , when being about to beseech God that he would spare Sodom , he doth not only acknowledg himself to be dust and ashes , but upon every return of speaking to God in that Cause , he doth it with that fear and reverence as to ask leave , and to deprecate his anger before he spake : O let not the Lord be angry , and I will speak . I Confess , O Lord , it is an excess of holdness in me , that I so poor a Worm , so vile , so contemptible a Creature , should presume to speak to Thee : Yet be not angry with me for this , for it is not because I value my self more than Abraham did ( for if he were but dust and ashes , what am I ? ) but because I dare not under value Thy Mercy , that I make my humble approaches to Thee . Behold , I am nothing in mine own eyes , O let me be something in Thine ; and disd●in me not when I speak unto Thee , for Christ his sake . Amen . THis humble Recognition being made of your own vileness , there is a second way of spiritual Adoration , when the Soul humbled by this Reflex upon it self , changeth the Object , and raiseth a further Reverence by the consideration of the Excellencies and several perfections that are in God ; sometimes crying out in such Ejaculations as these : O most excellent God , I adore Thee for Thine Infinite Wisdom , I reverence Thee for Thine Incomprehensible Goodness , I glorifie Thee for Thine Immense Charity . Sometimes again by a profound silence , making a tacite acknowledgment that all that can be said by thee is nothing : For not only the tongues of men , but of Angels , must fail in the expression of his Glory . Besides , there is a Reverence to be used to God in the Stile or Titles which you give to him ; and these you may vary , according to the variety of the matter of your petitions , wherein the Psalms of David are admirable , and afford you no less than forty several ways of Compellation of him , some relating to his Power , as when he calls him by the names of , The King of Heaven , the King of Glory , The God of my Strength , The God that doth Wonders ; ( the very stile striking a kind of fear and reverence into the Soul. ) Others again relating to his Goodness : My Saviour , My God , My Might , My Hope , My Refuge in the time of trouble : Which though they run in a stile of Confidence , yet are not without reverence too : But then ( as Gerson observes ) the stile that is best fitted for all persons on all occasions to use , is the compellation of Father , which our Saviour first taught his Disciples to make use of in that excellent Prayer never to be disus'd , nor laid aside by us . Before the time of Grace published to the World , we do not find this Title in the prayers of Holy Men , either Patriarchs or Prophets : But after the Son of God , by taking our Nature upon him , became our Brother , then was the boldness given to call God our Father ; given even to sinners conditionally , that they use it with that reverence as the converted Prodigal did , who though he had the confidence to call him Father , yet he had the humility withal , to confess that he was not worthy to be called his Son , and therefore his Petition reached no higher , than to be made one of his hired Servants . O Most Great God , what shall I say in Thy presence , when I come to pray to Thee ? By what Title shall I call thee , or how shall I sufficiently adore Thee ? If I stile Thee a Iudge , I adore thy Iustice ; If a Master , I know my Obedience ; if I call Thee my Saviour , I acknowledge Thy Mercy : Whatsoever name I use , I find cause enough of Reverence . And since therefore I now appear before Thee , to pay the Tribute of Adoration by a Thousand Titles due to the Thee , let thy Truth direct me , and Thy Spirit guide me , that I may so adore Thee in Spirit and Truth , as Thou requirest : And that all the inward Faculties of my Soul , may be as so many fiery Tongues , to set forth thy praise for evermore . Amen . BUT as in a Watch , though there must be Wheels within , yet there must be a hand without too , or else the inward Motion of the Wheels is useless ; so though the principal of all spiritual Motion is within , yet the Virtue of it must have a time to work outward too , or else our Adoration is not compleat : For as the Nature of Man is not comprised singly either in Soul or Body , but in both conjoyned ; so the Adoration due to God , who made both , is to flow from both : And if the Soul be God's inward Chancel , the Body must be the Temple that includes it : For know you not ( saith St. Paul ) that your body is the Temple of the Holy Ghost that is in you : Your own it is not ; For you are brought with a price , therefore glorifie God in your Body , as well as Spirit , for both are his . We are not therefore to think , the Reverence of the Body to be an useless or an unprofitable Ceremony : For besides this Argument of St. Pauls for the necessity of it , St. Austin observes , that this outward Adoration of the Body is a notable help to the more inward acts of the Spirit , and adds much to the earnestness and fervour of it . For the stretching forth of the hands , the bowing of the knees , the beating of the breasts , the prostrating and casting down the Body , with the like Gestures of Humiliation , are not therefore used to discover to God what is within the heart , or to move him the more , but to move thy self , and by these exterior acts , as by a vigorous blowing , to continue and increase that invisible fire of Devotion that burns within . But then as these outward acts are not always absolutely necessary ; for you may many times be inwardly moved to pray , when outward gesture cannot either easily or conveniently be used ; as Manasses praying in his Fetters , Ezekiel in his Bed , Susanna in a Throng of People ; so neither can I say , that any one particular gesture of the Body in Prayer is so prescribed in Scripture , either by way of Precept or Example , as to oblige to that gesture only . For in the exercise of Prayer , we find several postures of Holy Men. Before the Law Abraham is said to have fallen on his face ; under the Law , Moses did the like . Among the Prophets , Elias fell on the earth , bowing his face between his knees ; Solomon stood before the Altar , with his hands spread forth toward Heaven ; Saint Stephen kneel'd , when he pray'd for his Enemies ; Saint Peter , when he raised Doroas ; our Saviour himself in his Agony in the Garden , not only kneel'd but prostrated himself , as hath already been mentioned . The acts of outward Adoration being of this diversity : St. Austin's Rule is , that in private Prayer ( for in publick we are to conform our selves to the Commands and Customs of the Church wherein we live , rather than to the bent and inclination of our own Wills ) we are so to compose and order the outward man , as may be of most advantage to the raising and continuing of the inward Devotion of the mind . Of all these outward Gestures , Prostration is the lowest act of bodily Reverence that can be used , when the Supplicant casting himself upon the earth , acknowledges by that act , that he doth but cast dust to dust , that he is more vile than the least grain of that earth he lies upon ; and this posture best becomes us in times of great Affliction , and ever to be then lowest , when our necessities are at the highest . But though this casting of the body upon the ground , hath been the practice of many Devout Men , especially of those in the first Ages of Christianity , who after a more strict way worshipping God in Desarts and solitary places ; yet because they found by experience ( as Cassian tells us ) that the continuance of their posture long might incline to ease , and provoke to drousiness , they us'd it rather upon some short Ejaculatory Prayers , than in their larger and more continued Devotions , casting themselves often down with some short and vehement breathings of the Soul ; but rising again so suddenly , that some of them have been observed to have prostrated themselves in this manner an hundred times in the day , and as often in the night . But this we must leave to be imitated by those whose Devotion is of an higher strain than ordinary , and which these latter times are hardly capable of . But the more ordinary and more convenient for all persons , is Genuflection : Though we may have some excuse not to cast our whole body down , shall we not cast our knees down at least ? Hath God said , That every knee shall bow to him , and shall any of us think to be dispenc'd with ? Our Saviour kneeled , who knew no sin ; and is the posture too low for us , that are nothing else but sin ? Whether Elephants have no joints in their knees , and therefore cannot bend them , I will not enquire : But sure the Christian , that hath not this excuse , is a stranger Creature to be wondered at , if he become once so sparing of his trouble , or so over-familiar with his God , as not to bend his knees in solemn Prayer unto him . But then you will say , Where is there Command for this ? No Gesture of the body can be other than a Ceremony , which being in its own Nature a thing indifferent , may either be used , or laid aside . But first , Though it be a Ceremony , every Ceremony is not of that indifferency , especially such which the very Law of Nature dictates to all Nations in all Ages , to fall down and kneel in the Veneration of their God , whether true or false : But then , lest this inward Principle should apply and cast it self upon a wrong Object , God hath expresly given his Precept too : For every knee ( saith he ) shall bow to me : And what terms can there be of higher command than these ? But yet because Affirmative Precepts , though they bind always in the Habit , cannot be said always to bind in the Act , this cannot be pressed so indispensably , as that neither sickness nor weakness , nor any other accident , can be a bar to it : For where necessity intervenes , the bended knees of the heart may well excuse the Body . There is therefore one posture more that we find hath been used in Prayer , which though it may hear ill , being practised by the Pharisees , who , as our Saviour describes them , loved to pray standing , not only in their Synagogues , but in the corners of their Streets ; yet this is not enough utterly to exclude it from our Devotions : For not only the proud Pharisee , but the humble Publican stood at his Prayers , although with this note of difference : He stood , but it was afar off , in the lowest place of the Temple , as thinking himself unworthy to come higher : His body stood upright , but his eyes were cast downward to the Earth . But not to stop either upon these Particulars , or upon the Custom of the Iews in general , ( for it was their Custom to pray standing ) we find in the best times , the Christians had their seasons to make use of it : For besides that , as between Easter and Whitsontide ( to express their Exultation for the Resurrection of their Saviour , and their Expectation of the Descent of the Holy Ghost ) they were not seen to kneel openly in their publick Service of God : So , many times in their private Devotions , ( especially when they continued them long upon their knees ) they relieved themselves with that change of Posture . But to avoid all necessary Scruples in cases of this nature , the result of all is this : 1. That Adoration is an act of Religious Worship , exhibited to God in Recognition of his Supreme Dominion . 2. That as in Man the heart is first framed , so the heart must be first offered as a spiritual Sacrifice of inward Reverence . 3. That the outward Adoration by Prostration , or kneeling , is not so much a Ceremony , as a part or duty in Divine Worship , not to be omitted , but either in case of necessity , or when we find some other posture upon some occasion really to be of more advantage to us in our Devotion . 4. That this Duty of external Reverence doth not then necessarily oblige , when the Soul being suddenly and inwardly moved to lift it self up by Prayer , the outward man is as it were surprized in some other posture : as walking , standing , sitting , or lying down ; in which case , God will rather look to the inward Motions and Raptures of the Mind , than to the outward Form and Composure of the Body . Someother , though more minute , yet usual Circumstances of Adoration , are summed up by Bonaventure ; as the uncovering of the head ( as it relates to Men ) the posture of either looking up to Heaven , with the confidence of Saint Stephen , or fastened down to the Earth , with the humility of the Publican : The hands lifted and stretched out , a Gesture which God honoured with that famous Miracle : Thus as long as Moses in this manner held up his hands , the Israelites prevailed ; but when he let them down , his Enemies prevailed . But the choice of these must be regulated by the former Rule of Saint Austin , and so far made use of , as they shall conduce most to every particular Man's Devotion . FINIS . HOLY RULES and HELPS TO DEVOTION Both in Prayer and Practice . BY The right Reverend Father in God Bryan Duppa , Late Lord Bishop of Winton . The Second Part. London , Printed for W. Hensman , at the King's-Hea● in Westminster-Hall . 1683. HOLY Rules and Helps TO DEVOTION , Both in Prayer and Practice . Of Prayer , what it is . PRAYER is an Humble Address of the Soul towards God , for whatsoever we stand in need of , either in relation to this life , or the life to come . Prayer is The lifting up of the Soul. The pouring out of the Soul. A wrestling with God. A Sacrifice to God. A Succour to the Soul. A Scourge to the Tempter . A Sanctuary in Troubles . A Remedy for sins . A Key to open the Morning . A Lock to shut in the Evening . Of Morning and Evening Prayer . I. MOrning and Evening Prayer are instead of that Morning and Evening-Sacrifice which God enjoined to be daily offered in the Temple . II. They are out-goings of the Morning and Evening which David speaks of , The out-goings of the Morning and Evening shall praise thee . III. They are to every devout Soul , like that Pillar which guided Israel through the Wilderness , as a Cloud by day to shadow them , and as a Fire by night to comfort them . IV. By Morning Prayer thou openest the windows of thy Soul to the Sun of Righteousness , and by Evening Prayer thou shuttest them against the danger of the night . V. In your Morning Devotions you are to say within your self , What shall I do this day which God hath given me ? How shall I employ it ? In the Evening , What have I done this day ? How have I spent it ? Short Ejaculations , or Occasional Prayers for the Morning . BLessed art thou , O God , who hast sent the Day-spring from on high to visit me ; who hast given my body rest , and preserved this night my Soul in safety . Blessed art thou , who 〈◊〉 ●●newest thy Mercies to me every morning , and hast given me one day more to serve thee , and call upon thy name . Or this Psal. cxliii . 5. 8. Let me hear thy loving-kindness , O God , betimes in the morning , for in thee is my trust . Shew thou me the way that I should walk in , for I lift up my soul unto thee . Or this , Numb . vi . 24. The Lord God bless and preserve me , make his face to shine upon me , and be gracious unto me ; that it may go well with me this day , and evermore . A short Prayer at up-rising . O Blessed Saviour , who hast taught me , that the dead shall hear thy voice , let me no longer lie in the grave of sloth ; but raise me as thou didst thy servant Lazarus , unbind my hands and feet , set me in some good way , that I may glorifie thee by serving thee this day with a pure mind and humble heart . Amen . At your Cloathing . O My God , as I came into the World a weak , a naked , and a wretched Creature , so am I still , if destitute of thy grace . Reach out therefore unto me , the unspotted Robe of thy Sons Righteousness , and so clothe me with all the graces of thy holy Spirit , that thy Image may be daily renewed in me , and thy Name honoured by me for evermore . Amen . At the washing of your Hands . O My dear Saviour , who hast opened a fountain for sin , and for all uncleanness ; wash me throughly with those saving Waters , that being purified from the stains of sin , and the guilt of my natural corruption , I may with the more confidence , draw near to thy Throne of Grace , and bow myself before thy Mercy-seat . Amen . Eccles. xviii . 5. 23. Before thou prayest , prepare thy self , and be not as one that tempts the Lord. Three Rules of Preparation . I. FIrst , you are to remember when you settle to Prayer , you then place your self in the presence of God , whose eyes are upon all men , but especially upon such as call upon him . II. Secondly , the consideration of his presence is to put you in mind , with what humble Reverence both of Soul and Body , you ought to appear before so great a Majesty . III. Thirdly , before you begin to Pray , you are to resolve within your self seriously to intend the Duty you are about , that your heart may not wander , but go along with your Prayers , or if through weakness , it happen to stray , to call it back again , and to ask pardon for it in some such short Prayer as this : Lord , strengthen me and restrain me , and lay not this weakness to my charge . A Prayer preparative . O My dear and blessed Saviour , who with so much zeal didst drive out those who turned thy House of Prayer into a Den of Thieves , clear at this time the Temple of my Soul from vain and sinful thoughts , cast out all wandring Imaginations , leave nothing behind , that may either disturb or distract me in the performance of this my duty , that my Prayers may ascend as Incense , and thy Grace and Mercy may descend as Dew to the saving of my Soul , and to the glory of thy Name . Amen . Morning Prayers collected out of the Psalms . I. DEfend me , O God , under thy Wings , and keep me safe this day under thy Feathers . Give thine Angels charge over me , to keep me in all my ways . Preserve me as the Apple of thine eye , hide me under the shadow of thy Wings : That no evil may happen unto me , nor no plague come nigh my dwelling . Create in me a clean heart , and renew a right Spirit within me . O hold thou up my goings in thy Path , that my footsteps slip not . Who can tell how oft he offendeth ? O cleanse thou me from my secret sins ; but above all , keep me from presumptuous sins , lest they get the Dominion over me ; so shall thy Servant be undefiled and innocent from the great offence . Amen . II. Unto thee , O GOD , lift I up mine eyes , O thou that dwellest in the Heavens . Yea unto the Hills will I lift up mine eyes , from whence cometh my Salvation . For , whom have I in Heaven but thee , and there is none upon earth that I desire in comparison of thee . Into thy hands therefore I commend my Spirit , for thou hast redeemed me , O Lord , thou God of truth . Blessed art thou who hast lightned mine eyes , that I sleep not in death . Who hast delivered me from the terrors of the night , and from the evil that walketh in darkness . Who hast driven sleep from mine eyes , and slumber from my eye-lids . Thou art my God , and I will thank thee ; thou art my God , and I will praise thee . Amen . III. O Lord thou hast searched me out and known me , thou seest my down-lying and uprising : Thou understandest my thoughts long before . For thou art about my path , and about my bed , and spiest out all my ways . Through thee have I been holden up ever since I was born , thou art he that took me out of my Mothers womb , my praise shall be always of thee . Lead me then , O Lord , in thy Righteousness , and make thy way plain before my face . Teach me to do the thing that pleaseth thee ; for thou art my God ; let thy loving Spirit lead me forth into the ways of Righteousness . Shew thy servant the light of thy countenance , and save me this day for thy mercies sake . Amen . IV. My voice shalt thou hear betimes , O Lord , early in the morning will I direct my prayer unto thee . For thou art the thing that I long for , thou art my hope from my youth . O be thou a place to hide me in , and compass me about with Songs of Deliverance . For all the earth is full of darkness , and cruel Habitations . Set me up therefore upon the Rock that is higher than I , and I will not fear what man can do unto me . For thou alone canst deliver my Soul from death , mine eyes from tears , and my feet from falling . Osatisfie me therefore with thy mercy , and that soon , that I may rejoice in thee all the days of my life . Lead me forth in thy truth and learn me , for thou art the God of my Salvation ; in thee shall be my hope all the day long . Amen . V. Set a Watch this day , O Lord , before my mouth , and keep the door of my lips . Turn away mine eyes , that they behold no vanity , and let not mine heart be inclined to any evil thing . Teach me thy way , O Lord , and I will walk in thy truth ; O knit my heart unto thee , that I may fear thy Name . Order my steps in thy Word , that no wickedness may have dominion over me . Hide me privily by thine own presence from the provoking of all men : Keep me secretly in thy Tabernacle from the strife of Tongues . For I will set thee always before me , thou shalt be on my right hand , therefore I shall not greatly fall . Thou hast been my succour : Leave me not , neither forsake me , O God of my Salvation . But let thy merciful kindness be this day upon me , like as I do put my trust in thee . Glory be to the Father , &c. As it was in the beginning , &c. Amen . A Thanksgiving to God for his Protection in the night . O Most gracious GOD , whose eyes have been open over me , when mine were shut , and under the shadow of whose wings I have past this night in safety ; I do with all possible thankfulness , humbly acknowledge it , as thy great mercy , that thou hast not taken away my soul this night ( as in justice thou mightest have done ) but hast given me respite , and afforded me one day more to call upon thy Name . O Lord , make me ashamed of my former unthankfulness , and wound my heart with the consideration of mine own dulness , whom so many favours have not wrought unto more obedience : Give me grace to consecrate the rest of my life unto thy service , and to redeem the time at least which I cannot recall . And , O thou who turnest the shadow of Death , into the light of the Morning , enable me powerfully to cast off all the Works of Darkness , and to keep my body and soul spotless and unblameable . And as thou hast brought me to the Comforts of this day : So go along with me . I beseech thee , through all the parts and minutes of it , that in all my ways being guided by thy counsel here , I may hereafter be received into thy glory , even for the merits of my dearest Saviour Jesus Christ. Amen . A Morning Prayer . O My dear Lord and Maker , from whom alone I look for blessing , continue I beseech thee to be the guide of my life ; counsel me , govern me , lead me in the way that I should go , or else I shall wander from thee into infinite Errors . O possess then all my bodily senses , that my sinful affections may find no place . Leave me no more to my own weakness , whereof my frequent falls have given me many and sad experiments . Restrain rather those inclinations to which my nature is chiefly prone , that their violence may never have power over me , to make me swerve from thy holy will. Let not the corruption of these evil times prevail upon me , but keep me from the flattering and the lying lips , the profane and blaspheming tongue ; stop my ears , and shut ▪ up my heart against them . Strike such an awful reverence into my soul , that I may watch over all my actions , and carefully avoid whatever may be dangerous to my self , pernicious to others , or any way displeasing unto thee ; that so living in thy fear , I may die in thy favour , rest in thy peace , and reign with thee in thy glory World without end . Amen . A Prayer for forgiveness of Sins . O My God , when I call sadly to mind what I have done , and what I have left undone , how careless I have been to please thee , how diligent to offend thee ; how passionately I have been transported toward the pleasures of this life , how cold and heavy in pursuing my everlasting happiness : When I seriously consider the vanity of my affections , the folly of my thoughts , the idleness of my words , and above all , the sinfulness of my actions , I stand amazed at my self , that such a Contemplation as this makes not my flesh to tremble , and my heart break at the very thought of it . For , O my Lord , if thou shouldest be extreme to mark what I have done amiss , if thou shouldest enter into Judgment with me , what would become of me , for of so many millions of sins that I have committed , alas , I cannot answer thee one of a thousand . But , O my Saviour , thou who hast revealed it to me as a faithful saying , that thou camest into the World for no other end but to save Sinners , thou who hast so solemnly sworn , thy delight is not in my death , but rather that I should live : what shall hinder thee to do that which thou delightest in ? or what can hinder thee to save the Soul thou camest into the World for ? O pardon and forgive then all my sins past , that nothing may hinder thee : Lay them no longer to my charge , cast them behind thee , bury them , drown them , scatter them as a mist , and as a Morning-cloud , let them vanish away . And when thou hast done this , O my merciful GOD , leave not here , but go on : Create in me a clean heart , and renew a right spirit within me ; let me feel once the powerful effects , the saving operations of thy Grace , in fervency of devotion toward thee , in bitterness of repentance for offending thee , in holy resolutions never wilfully to sin against thee more , and in perseverance in those resolutions , till I shall pass out of this valley of tears , into those everlasting Joys , where no evil can approach me . Amen . A Prayer against Relapses into sin . O My gracious GOD , the only stay and comfort of my soul , seeing thy will is , that in all things I should sincerely serve thee , and I , through thy grace , desire nothing more than to do the same . How is it , O my Lord , that I still offend thee ; or why fall I so often into my former follies ? Alas , thy Grace is not wanting to me ; but my ungraciousness , and the corruption of my nature , my slipperiness , and easiness to offend , my inconstancy in my best resolutions , and my forgetfulness of my former purposes , is the cause of it . And for this , once more I humble my soul before thee , beseeching thee to lay aside thy rigour , and not to multiply thy anger according to the measure that I have multiplied my sins , but rather to remember whereof I am made , that I am as a flower , a wind , a vapour that passeth away , nay I am viler than all this , even weak and sinful dust and ashes . And thou hast visited and considered me in these my despicable and wretched Principles ; O then shew thy strength in my weakness , thy glory in my infirmities , increase in me daily thy renewing grace , and strengthen me against all future temptations , that I may never start aside again , like a broken bow , but go on from grace to grace , though it be with weak and trembling steps , till I shall appear before the God of Gods in Sion . Amen . A Prayer to be prepared for our last End. O Eternal GOD , my Maker , my Redeemer , I adore and bless thy Holy Name , that thou hast with such admirable patience , not only suffered me to live this hour , but withal hast multiplied thy daily blessings on me , even then when I by my sinful life have most unkindly and treacherously rebelled against thee . But who knows , O merciful Lord , how soon thy abused patience may end , or how speedily thou maist call me to a sad account for all my former days so miserably mispent ? For O how many are they on whom the Morning Sun hath shined , that shall not live to see it set ? And how know I but this may be my last day too ? the only day which thou , O GOD , hast left me to set my soul in order , and to prepare for that day which never shall have end . O my dear Lord , suffer me not then to neglect this blessed season , but by an hearty repentance speedily , even this day , this instant to return unto thee ; that how soon soever thou shalt call me to my Transmigration from this life , my accounts may be found audited , my sins cancelled , and my soul acquitted by the bloud of that Lamb that takes away the sins of the World. Grant this , O my God , for his sake that vouchsafeth to die for me , thy only Son Jesus Christ the righteous . Amen . Advice concerning the Examination of the Conscience . THE only Heaven that is afforded us upon Earth is Peace of Conscience ; the only way to preserve that Peace , is to keep our selves unspotted from the World ; or if we fail of this , ( as who doth not in some degree ? ) to call our selves speedily to a strict account for it ; for upon this depends not only our present Peace , but our future Happiness , according to that of our Saviour , If you judge your selves , you shall not be judged . The oftner this is done , the cleaner and the quieter your Soul will be . If you make it not your daily task , yet find a time for it at least once a week . But especially omit it not , when you prepare your self for the blessed Sacrament ; for as the benefit of it , being well managed , amounts to no less than the saving of your soul , so the danger is as great on the other side , if you carelesly or wilfully neglect it . St. Paul therefore is punctual , and vehement in pressing the Corinthians with it where he lays a peremptory command upon them , Let every man examine himself . For this is no trivial ordinary Duty , no exercise on the by , but a work of high concernment , wherein the soul of a Christian seriously reflects upon it self , and the penitent Sinner laying all the Actions of his life before him , arraigns , accuseth and condemneth himself . And that this may be done with the more advantage ; some hours at least , if not some day must be set apart for this examination . Especially let the immediate preceding day be kept as the Eve to this great Feast , wherein you are to humble your self by Prayer and Fasting , that you may be the better disposed and qualified for the performance of this Duty . For the carrying on this private Assize and Trial of our selves , devoutmen have proposed many several methods ; but the most general and approved way is to set before you , as the most clear and impartial glass , the Moral Law of God , with such heightnings of it and deductions from it , as either our Saviour in the Gospel hath drawn from it , or our own reason well informed to make use of . The Examination by way of Articles upon the Moral Law , to every particular of which the Soul is to answer it self , whether guilty or not guilty . The Examnation upon the first Commandment . I. DOst thou really believe , O my Soul , that there is a God , or hast thou set some secret touches of Atheism within thee ? II. Hast thou doubted at any time of his Providence , or of his Power , of his Justice , Mercy , or any other of his Attributes ? III. Hast thou been willing to entertain scruples of this nature , and to listen to their discourses , who turn the reason that God hath given , as a weapon against himself . IV. Hast thou proudly ascribed the good that thou hast done unto thy own strength , or imputed thy sins and follies to the necessitating and inevitable Decrees of God. V. Dost thou think thy self obliged to obey God , as well as to believe in him , to love him as thy Father , to fear him as thy Judge , to praise him as thy Maker , with daily , and most humble Thanks for all his Mercies to thee ? Hast thou done this , or wherein hast thou failed ? VI. Hast thou really in thy Thoughts no other Gods but him ? Hast thou set up nothing in Competition with him , no Pride , no Pleasure , no Ptofit , no Self-Love , no Self-Interest of thine own ? VII . Hast thou given credit to vain Predictions of men , to Dreams or Fortune-tellers , or gone about to know any secret thing by lot ? VIII . Hast thou in thy Prosperity forgot thy God , or in thy Adversity hast thou put thy confidence more in worldly helps than in him ? The Examination upon the Second Commandment . I. DOst thou apprehend God as an infinite , incomprehensible Essence , without framing to thy self any bodily shape or form of him that is invisible ? II. Dost thou worship God in or by an image , or any other way which either he hath forbidden , or not commanded ? III. Dost thou give the worship that is due unto the Creat or , to any of his Creatures , either Saint or Angel ? Or dost thou consider that he is a jealous God , who will have nothing lov'd , nothing honour'd by thee like himself . IV. Dost thou in all thy Addresses to him , either of Publick Prayers or Private , come into his presence with reverence , kneeling , and religiously bowing thy self before him , and before him alone ? The Examination upon the third Commandment . I. HAst thou used vain , impertinent customary Swearing ? II. Hast thou sworn any thing false , knowing it to be so , making the Name of God a Broker to thy Lies ? III. Hast thou been perjur'd by violating any publick Oath made to thy lawful Superiors ; or failed in any private engagement which hath been in thy power to perform ? IV. Hast thou broken any voluntary , religious , deliberate Vow , made purposely to God and his glory ? V. How far hast thou kept that great and solemn Vow which was made for thee in Baptism ? or hast thou seriously considered thy frequent and dangerous violations of it ? VI. Hast thou given God , upon all occasions offered , the honour due unto his Name ? or hast thou any ways spoken of him without fear or reverence ? VII . Hast thou abused either God's Name , or any of his Creatures in Curses or bitter Execrations ? The Examination upon the fourth Commandment . I. HAst thou kept the Lord's day holy , or hath it been as a common day unto thee ? II. Hast thou constantly sanctified this day , either by being present at the Publick Service of the Church , or ( being hindred of this ) by private Prayer , and reading of holy Books . III. Dost thou shew forth thy Charity this day in works of mercy to them that stand in need of thee ? The Examination upon the fifth Commandment . I. HAst thou loved , honoured and obeyed thy Parents , thy King and Sovereign , and all that have a lawful authority over thee ? II. Hast thou upon all occasions assisted them to thy power , and offered up daily Prayers to God for them ? III. Hast thou respected thy spiritual Guides , such as labour for thy Soul ; or hast thou grieved or despised any of those whom thou art bound to honour ? The Examination upon the sixth Commandment . I. DOst thou endeavour as much as in thee lies , to preserve the lives of all men , as bearing the same Image of thy Maker with thee . II. Art thou a lover , a follower , a procurer of Peace among those with whom thy conversation is ? III. Hast thou been either causelesly or sinfully angry ? Hast thou born Malice , Hatred or Revenge in thine heart ? Hast thou forgiven , hast thou loved thy Enemy for Christ's sake , who loved thee when thou wert yet his Enemy ? IV. Hast thou compassionate bowels ? Hast thou , to thy power fed and clothed them whom thou hast known to be ready to perish with cold and hunger ? V. Hast thou been careful of thine own life , or hast thou any way hastened thine own end by wilful Intemperance or Disorder ? The Examination on the seventh Commandment . DOst thou consider that thy body was made to be a Temple of the Holy Ghost , that whosoever therefore shall presume to pollute this Temple , him shall God destroy ? II. Hast thou preserved it in that purity which is required of thee , or hast thou defiled it by Fornication , Adultery , Lasciviousness or any other Uncleanness , of which the Apostle pronounceth , that they who do such things shall not enter into the Kingdom of Heaven ? III. Hast thou deliberately pleased thy self with any foul lascivious thoughts , or continued in them , to a delight ? Hast thou consented to them , or hast thou rejected them ? IV. Hast thou been careless in avoiding the occasions and approaches that lead into those sins , or hast thou exposed thy self either unwarily or wilfully to temptation . V. Hast thou delighted in wanton company , in unchaste songs , or unclean discourses ? The Examination on the eighth Commandment . I. HAst thou taken away from others by deceit or violence , that which belongs not to thee ? Hast thou injured no man in his rights ? II. Hast thou defrauded Servants of their wages , Labourers of their hire , or Creditors of such debts as thou art able to satisfie ? The Examination upon the ninth Commandment . I. HAst thou upon all occasions been witness to the truth , without fear or flattery ? II. Hast thou said any thing falsly that hath been injurious to the good name and reputation of another ? Or hast thou pleased thy self either in inventing or spreading rumors of that kind ? III. Dost thou willingly give ear to Slanderers , and to such as go about with lies ; or dost thou abhor them both in thy self and others ? The Examination upon the tenth Commandment . I. DOst thou rest contented in that condition or state of life wherein God hath placed thee , or hast thou at any time inordinately lusted after that which belongs to others ? II. Hast thou entertained secret covetings in thy thoughts , with any delight or complacency ? Or hast thou labour'd to restrain them and quench them in their first beginnings ? When you have consider'd seriously , and answered your self in these particulars one by one ; sum up the Account you have made , where you find your self innocent , give the glory to God , whose Grace hath kept you from falling into those sins ; but where you find your self guilty , humble your self before God in Prayer , confessing sadly the evil you have done , and imploring mercy in these or such other words as the devotion of your heart shall suggest to you . An humble Confession after Examination . O The God of my Soul , with all humble Reverence I appear this day before thee , not as the proud Pharisee to justifie my self , but as the poor Publican who striking his breast , durst not lift up his eyes towards Heaven , nor say any more than this , Lord be merciful to me a sinner . For I have sinned , O Lord , I have sinned ; Wo is me , I cannot cast my searching eyes into any corner of thy Commandments , but I find my self miserably guilty . But in what manner soever I have offended thee , O my merciful Lord , whether in Thought , Word or Deed , whether secretly or openly ; I am now sorry for it from the very root and bottom of my heart , beseeching thee to look compassionately upon the frailty and ignorance , the wilfulness and presumption of my life , and graciously to forgive all that I have done amiss . For alas , I am neither able to stand thine indignation , nor present thee with any thing of mine own , but tears and prayers to appease thine anger : Be reconciled therefore to me , O God , in the blood of thy dear Son , which was so freely offered up to thee as a full ransom for the sins of the whole World. O require not that payment again of me , a poor and bankrupt sinner ; but for his sake , for his abundant Satisfactions sake , cancel the hand-writings that are against me ; blot out all my sins past , new and old , and for the time to come , let there be an everlasting tie between my Soul and thee , that thou maist be my God , and I may live and die thy servant . Amen . A Protestation to be made after Confession . O My great and glorious God , I who am less than the grain of dust that hangs upon the balance , profess seriously , and with the remorse of a wounded spirit , that I am not only sorry , but ashamed and confounded within my self , that I have so many ways sinned against so good a God , so gracious a Father : But what is past I cannot recal , though thy mercy may forgive . But for the time to come , I call all thy holy Angels to witness , that I this day sacrifice my self wholly to thee , resolving to break of from all sinful courses ; and fully purposing never to offend thee more . But because thou knowest my failings and my weakness is not hid from thee , I beg of thee , O my God , to shew thy strength in my weakness , and to confirm my infirm mind in this holy Resolution . That so never repenting of this Repentance , nor wavering in those Resolute Purposes , which I have now by thy Grace fo deliberately made , I may go on constantly in a pure and holy life , till in the end of my days I come to everlasting joys , which thou hast prepared for them that love thee , through Jesus Christ my Lord , Amen . A Prayer before the receiving the holy Sacrament . O My most blessed Saviour , who in the bowels of thy Mercy towards Mankind , didst not only offer thy self a Sacrifice for the sins of the whole world , but didst institute this heavenly and holy Sacrament , as the means to convey the Benefits of thy precious death to all such as with humility and repentance come unto thee : Accept , I beseech thee , this my humble Address , who here present my self a woful sinner , I confess , but such a one , who am heartily sorry for my sins , and penitent for my offences . Direct me therefore , O my God , in this great action , with such a reverent and awful fear , that all the faculties of my soul may be attentive rightly to apprehend , and joyfully to receive this wonderful Mystery of thy Body and Blood. O my Lord , I am not worthy that thou shouldst come under my roof ; let thy Holy Spirit therefore before thy coming prepare and dress up a Lodging for thee in my Soul , cleansing it from the stains of sin , and suffering nothing to abide in it , that may keep thee out ; so that being wholly possest by thee , all sinful thoughts , and unclean suggestions , may not only presently vanish , but never find entrance more . Grant this , O my Jesu ; and so , this day , receive me into thy favour , that I may with joy receive thee into my soul , and being once united with thee , thy Grace may never depart from me ; that so thou maist live in me , and I in thee for ever . Amen . A Thanksgiving after the Receiving of the Sacrament . O Lord , the only Spring and everlasting Fountain of all good , who hast this day revived and quickned my poor Soul , by giving thy self unto me after a wonderful way in this Blessed Sacrament , I praise and glorifie thy holy Name for this thine infinite mercy ; beseeching thee to crown what thou hast begun , by a continual supply of thy heavenly grace , that I may never forget whom , or what I have received ; but being purified by thy Blood , and strengthned by thy Body against all future Temptations , I may constantly run through all the parts of an holy life , to the possession of thy glorious Kingdom , World without end . Amen , Amen . Rules of Devotion to be observed toward the Evening , or some time of the Afternoon . I. THat you fail not ( unless some extraordinary or unavoidable accidents hinder you ) to allot some part of the Afternoon or toward the Evening , for the advantage of your soul ; when freeing your self from business and company : you may retire into your Closet , or private Oratory , and there direct your thoughts without disturbance , upon God alone . II. That being thus retired , you constantly make it your business to read some part of the Holy Scripture , ( especially in the Psalms , which if all other Books of Devotion were lost , are sufficient to supply us in that kind ; ) having begun there , go on to the reading of some part of the New-Testament , not carelesly or in haste , as if you had a mind to have done , but so attentively , as to be able to give some account of what you have read , or to single at least some one passage or more out of it , to be laid up in your Memory , and to be made use of in the practice of an holy life . III. That in this time of retirement , you lay all things aside , that may divert you from Holy and Heavenly thoughts , considering that you set your self in the presence of God , & that you are to give him an account of what you are doing , w ch that you may the better do , you may begin with this Prayer . A Prayer upon the Entrance into your Closet . O My great and gracious God , whose infinite mercy it is , that I have this minute of my life left me , I here appear in thy presence lamenting sadly that so much of my time is already lost either in doing ill or doing nothing , or in doing that which hath been unprofitable and vain ; O grant that I may redeem the hours that are past , & dispose of those that are to come in serving thee hereafter with a devout heart & earnest and passionate affections ; draw me off more and more from the pleasures and vanities of this life , that I may the better settle my wavering and divided Soul upon thee alone ; and since at this time I have here retired my self , that I might the more freely commune with my own heart and meditate on thine only Word : let thy Blessed Spirit assist me , that I may not only barely remember what I read , but digest it into the practice of an holy Life , to the comforts of my soul , and the Glory of thy Name , through Jesus Christ , Amen . Prayers towards Bed time . I. LET my Prayer , O Lord , be set forth in thy sight as the Incense , and let the lif●ing up of my hands be as an Evening Sacrifice . For thou , O Lord , hast granted me thy loving kindness in the day-time , and therefore in the night-season I will think on thee , and make my prayer to the God of my life . O thou that saidest , Let therebe light , and there was light ; open mine eyes , that I sleep not in death . Make me to commune with my own heart upon my bed , and to search out all my ways . That I may lament my sins as thy servant David did , and cry unto thee for mercy . Consider and hear me , O God , and hide me under the shadow of thy wings , and let my soul rest in thee . Amen . II. Blessed art thou , O God , who makest the out-goings of the Morning and Evening to praise thee . Who hast not cut off my life this day , nor shut me up in the grave where all things are forgotten . I will not suffer therefore my eyes to sleep nor my eye-lids to slumber , till I have prepared my heart for my God to rest in . For thou art my God from my youth , thou hast numbred out my days and nights , that I might serve thee ; thou givest thy beloved sleep , and makest them that fear thee to rest in safety . Thou deliverest me from the terrors of the night , and from the evil that walketh in darkness . Return then unto thy rest , O my soul , for God taketh care for thee . Amen . III. Lord , let me make my Prayer unto thee in an acceptable time . Teach me to remember thee in my bed , and to think of thee when I am waking . O thou Watchman of Isreal , that neither slumberest nor sleepest , watch over me this night . Give thy Angels charge over me , that the spirits of darkness may not come near me . That no evil thoughts may betray me , nor any sad or sinful dreams disturb my quiet . For into thy hands , O Lord , I commend my spirit , for thou hast redeemed me . O keep then what thou hast redeemed , and let not thy servant for whom thou hast died , perish for ever . Amen . A short Prayer . O GOD , my everlasting keeper , blessed be thy Name for evermore , for thou madest me when I was nothing , thou redeemedst me when I was worse than nothing ; thou hast so multiplied thy mercies on me through all the minutes of my life , that the Sun hath never yet rose or set upon me , without new Blessings from thee . And as thou hast done so much for me already , for which I pour out my very Soul in thankfulness , so in the same degree of lowest humility , I humbly beseech thee to continue thy care of me this night , and so to shadow me under the Wings of thy Protection , that neither visible nor invisible Enemies , neither sin nor danger may approach to hurt me . That so when the joyful Light of the day shall return again , I may rise in safety with an unspotted Soul , and a Body fitted to be the Temple of the Holy Ghost , even so Lord Jesu , Amen , Amen . Is any afflicted , let him pray . The Complaint of an afflicted Soul. I. BEhold , O Lord , I am as a bruised reed before thee , O break it not . I am as smoaking flax , O Lord quench it not . Send down from on high and visit me . Save me out of many waters that are come into my Soul. For I have been left unto thee ever since I was born . Thou hast been my God , even from my Mothers womb . O go not then far from me , for trouble is near at hand , and there is none to help me . The sorrows of my heart are enlarged , O bring thou me out of all my troubles . Thou hast formerly been my succour , leave me not now , neither forsake me , O God of my salvation . For from the ends of the Earth will I call unto thee , when my heart is in heaviness . O forgive all the offences of thy servant , which have justly brought these bitter things upon me . Take away at last all thy displeasure , and turn away from thy wrathful Indignation . Arise and help me , and deliver me for thy Mercies sake . O God make speed to save me . O Lord make hast to help me . II. IN the time of my trouble I will call upon thee . O God , in my heaviness I will cry unto thee , and unto thee alone . For whom have I in Heaven but thee , or whom shall I desire on earth in comparison of thee ? My flesh and my heart fails me , but thou art the strength of my heart and my portion for ever . But how long wilt thou forget me , Lord , for ever ? How long wilt thou hide away thy face from me ? How long shall I seek counsel in my soul , and my spirit be thus troubled within me ? In my Prosperity I said , I shall never be moved . But as soon as thou didst hide away thy face from me , I was troubled . But will the Lord absent himself for ever ? Will he be no more intreated ? Hath God forgotten to be gracious , or will he shut up his loving kindness in displeasure ? Alas , innumerable troubles are come upon me . They have laid such hold upon me , that I am not able to look up . There is no strength left in me , O my God , neither know I what to do , but mine eyes are towards thee . I am troubled above measure ; help me , O God , or else I shall sink under the burthen . O consider what thou hast laid upon me ; forsake me not when my strength fails me . But in the multitude of my sorrows that are in my heart , let thy comforts be the refreshing of my soul. O my God , the more weak I am , the more let thy strength be made known in my weakness . And suffer no temptation to seize upon me , but such as thou shalt give me grace to overcome . O Lord hear my Prayer . And let my cry come unto thee . Amen , sweet Jesu , Amen , Amen . The Prayer . O My dear God and most merciful Father , who hast not only directed , but encouraged me in all my troubles to call upon thee ; Hear , I beseech thee , the complaints that I now make , and the Prayers which I pour forth in the anguish and bitterness of my spirit ; for thou hast shewn me heavy things , O God. And in the midst of all my prosperity hast been pleased to mingle a bitter Cup for me . What the troubles of my heart are , how heavy they lie upon me , how deeply they wound me , I need not labour to express to thee , for all my comfort is , that nothing is hid from thee . For not only the Blessings which thou hast poured upon me through all the minutes and moments of my Life ; but the Afflictions which I now groan under , come from the same hand to rouse me , and awake me to a more devout and earnest way of serving thee . And since it is thy own work , look down with the more pity on this wounded Soul of mine . See , O my God , how I pant and labour under the heavy scourge of thy displeasure , a scourge which my own sins have twisted , and mine own iniquities have drawn down upon me . But , O my dear Father , to whom it is more easie to do all things , than for me to ask any thing that is good . Thou that hast promised to all them that love thee , that they shall not be tempted farther than they are able . Give , I beseech thee , that measure of grace and patience to thy sad and afflicted Servant ; that I may not only endure what thou layest upon me , but entirely , willingly and chearfully submit my will to thine . And , O thou God of Comfort and Spirit of all Consolation , be not only with me , but with all of my Relations that mourn in secret , either for their own sins or sufferings , or whatsoever Bitterness thou shalt think fit to lay upon us . O teach us all to look up to the hand from whence these Judgments come , to kiss and to adore it . And when thou hast done so , let thy mercy go one step further with me , and compose my troubled mind into such a calm , that none of my Sufferings ( whatsoever they are or may be ) may either make me repine at thy Judgments , or despair of thy mercies : but rather let all that is afflictive to me , serve only to wean me from the World , and to draw me the nearer to thee ; but because this cannot be done without thee , O thou Preserver of the Children of Men , behold I throw my self , and all that is dear to me , clearly and intirely into thine arms , to do with me whatsoever shall be good in thine eyes . And therefore amidst all the unquiet thoughts , which now trouble and disorder me , say unto me , as thou didst to thy Disciples in the Storm , Fear not , for it is I. Or else if thou shalt find it better for me , that I should find no calm abroad in the midst of the various changes and chances of this World , let me find it at least in my own breast and bosom , and possess my soul in patience , whatever other storms thou shalt please to raise against me , that so placed under the shadow of thy wings , and refreshed here with the comforts of thy Spirit , I may long earnestly for that blessed day , when all tears shall be wiped from mine eyes , and all sorrows shall be forgotten . Grant this , O my God , for thy Son's sake , who sits at thy right hand to meditate for me . Grant it for thy Holy Spirit 's sake , who pleads for me , and all that love thee , with Groans that cannot be expressed . Grant it for thy own sake , O my God , who art never more thy self , than when in the midst of Judgment thou remembrest Mercy . Amen . Amen . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A36933-e410 Joh. 17. 5. Psal. 2. 8. Luke in 21 , 22. Luke 9. 28. Mat. 17. ● . Mark ix . 3. Mark ix . 5. Psal. lxvl. 13. Mat. xvil . Dan. 6. Gen. xxxii . 24. Hos. xii . 4. Luke xi . 5. Ephes. vi . 12. 18. Matth. xvii . 16. 21. Tob. viii . 3. Lam. iii. 44. Isa. i. 13. 14. 15. 16. 18. Exod. xxxiii . 20. Dan. vi . Luke x. 41. Gen. XV. 11. Matth. viii . 9. Eccles. xvlli . 22. Lam. iii. 44. 1 Kings xviii . Esther ii . 12. 1 Kings XIX . 13. Matth. vi . 6. Mark XIV . 15. Psalm lxxxvili . l. Cxli. 2 , xxviii . 2. xiii . 1 , 2. xxviii . 1. Mal. i. 6. Ecclus. xxxv . 17. Heb. v. 7. Luke xxii . 41. Matth. xxvi . 39. Heb. i. 6. Rev. v. 8. 14. John iv . 24. Isa xxix . 13. Matth. xv . 8. Gen. xviii . 29. 30. 1 Cor. VI. 19 , 20. Gen. xvii . 3. Deut. ix . 18. 1 Kings xviii . 42. 1 Kings viii . 22. Acts vii . 60. & 20. 36. Matth. xxvi . 30. Isa. xiv . 23. Mark vi . 5 Luke xviii . 13. 2 Chron. vi . 13. Exod. xvii . 11. 
A44516	----	The exercise of prayer: or, A help to devotion Being a supplement to the happy ascetick, or best exercise. Containing prayers and devotions, suitable to the respective exercises with additional prayers for several occasions. By Anth. Horneck D.D. Horneck, Anthony, 1641-1697. 1685 Approx. 123 KB of XML-encoded text transcribed from 127 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A44516 Wing H2825 ESTC R213484 99825854 99825854 30245 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44516) Transcribed from: (Early English Books Online ; image set 30245) Images scanned from microfilm: (Early English books, 1641-1700 ; 1795:18) The exercise of prayer: or, A help to devotion Being a supplement to the happy ascetick, or best exercise. Containing prayers and devotions, suitable to the respective exercises with additional prayers for several occasions. By Anth. Horneck D.D. Horneck, Anthony, 1641-1697. [28], 34, [6] p. printed for Mark Pardoe at the Black Raven, over against Bedford-house in the Strand, ondon[sic] : 1685. As the title says, intended as a supplement to his Happy ascetick. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. Devotional literature, English -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Olivia Bottum Sampled and proofread 2005-05 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE EXERCISE OF PRAYER : OR , A Help to Devotion . BEING A SUPPLEMENT TO THE Happy Ascetick , OR Best Exercise . Containing Prayers and Devotions , suitable to the respective EXERCISES With Additional PRAYERS for several Occasions . By ANTH. HORNICK D. D. ●ONDON Printed for Mark Pardo● at the Black Raven , over against Bedford-house in the Strand . 1685. THE PREFACE TO THE READER . THe Book-seller being upon Printing a second Edition of the HAPPY ASCETICK , or BEST EXERCISE , I thought it might not be amiss , in order to make those Exercises more effectual , to adde some Prayers , and Aspirations , whereby Souls enamour'd with those pleasing Severities , might be enabled to arrive to a greater facility in the practice of them . I intended at first to adde them to the Book , but the Devotions , swelling under my hand , I was upon second thoughts prevailed with , to let them come forth in a Treatise by it self . Though the Age we live in be full of dangerous Diseases , and Impiety be mounted up to a very great height , yet in the midst of this crooked and perverse Generation , there are persons , and those of the Church of England too , who seem ambitious to emulate the Holiness of Martyrs , and the Sanctity of the Primitive Christians ; and as we have reason to bless God , who lets such Wheat thrive in the large spot of ground that is over-run with Weeds , so it is but necessary , we should upon all occasions , strengthen and help their Faith , who like Lot in Sodom , do not onely preserve their innocence , but by a secret Fire working in their Hearts , rise to more than ordinary fervours . As in all other Sciences , there are young beginners , as well as persons , who are arrived to perfection , so it is in Religion ; There are Children in Grace , as well as Young men and Fathers ; and as no man can be so weak , as to imagine , that I design these Helps for the greater Proficients in goodness , so without my telling him , the Reader may guess , that these Crutches are intended for the weaker Christians , who , if they receive any benesit by them , I have my wish . To assist such , I was willing to let these Devotions come abroad , not for the goodness of the composure , but to put more Oyl to those Lamps , which already shine before men , that they may go on like the Sun unto a perfect day , and preserve their brightness , till the coming of the Bridegroom , and be ready , against a cry is made at midnight ; Behold , the Bride groom comes , go ye out to meet him . BOOKS Printed for , and sold by Mark Pardoe at the sign of the Black Raven over against Bedford-house in the Strand . THe Happy Ascetick , or the best Exercise ; to which is added a Letter to a Person of Quality concerning the holy Lives of the Primitive Christians , by Anthony Horneck , D. D. in Octavo . Delight and Judgement ; or a Prospect of the great day of Judgement and its Power , to damp and imbitter Sensual Delights , Sports , and Recreations . By Anthony Horneck , D. D. in Octavo . A Sermon preached before the King on the Fifth of November . By George Hooper , D. D. in Quarto . A Sormon preached before the Lord Mayor on the 30th of October . By George Hooper , D. D. in Quarto . Another Essay in Political Arithmetick , concerning the Growth of the City of London , with the Measures , Periods , Causes , and Consequences there of 1682. By Sir William Petty , Fellow of the Royal Society . In Octavo . Observations upon the Dublin Bills of Mortality , and the State of that City . By Sir William Petty , Fellow of the Royal Society , in Octavo . Novels of Queen Elizabeth Queen of England , containing the History of Queen Ann of Bullen , of Bassa Solyman and the Princes Eronima , in two Parts , in Twelves . Observations on Fevers und Febrifuges . Twelves . The Plain mans way to Worship and Practice . In Twelves . Becheri Minera Arienaria . In 4. — de Nova Temporis . 4. THE EXERCISE OF PRAYER . A Prayer relating to Exercise 1. which is to Pray without ceasing . O God Gracious and Merciful ! who givest power to the Weak , and strength to the Feeble ; who knowest the backwardness of my Heart , and the unwillingness of my Soul to Spiritual Duties ; who understandest all my Wants , and art acquainted with all my Weaknesses , behold how loth my Soul is to have her conversation in Heaven , and what excuses my Flesh makes to hinder my mind from frequent addresses to thy Mercy-seat . I entreat thee to apply thy healing Hand to my sickly Soul , and to fill it with Spiritual desires . Oh give me a praying Spirit , and let my Soul follow hard after thee ! Teach me to make a Spiritual use of every thing , and instruct me to see the Creator in the Creature . Lord , free my Spirit from the bondage of the Flesh , that it may mount up cheerfully to thy Throne upon all occasions . Direct my Mind to look up in all my Actions , and let me take notice of the Operations of thy Hand in all occurrences whatsoever . Let thy good Spirit help my infirmities , and when I know not what to say , my dearest Lord , suggest unto me how to fill my Mouth with Arguments . Acquaint me with the art of Extracting good out of every thing . O that I had that Spiritual temper , which might incline me to think of God , whenever I behold the works of Creation and Providence ! How sweet is it to walk with God! O let no company be so pleasing to me as thine ! Make me desirous to embrace all opportunities to reflect on thy Perfections and Excellencies . Thou hast both commanded and promised spiritual Wisdom ; O bestow upon me that excellent gift , that I may know , how to glorifie thee in this world , and arrive at last to that glory which thou hast promised to them that overcome , and continue faithful unto death , through Jesus Christ our Lord. Amen . A Prayer , relating to Exercise 2. which is , Every Morning to resolve to tie our selves that day to certain Rules of Living . OThou who dwellest in the Heavens , and yet humblest thy self to behold the ways of the Children of men ! Thou hast been graciously pleased to reveal thy Will to me , and given me Rules to walk by ; Rules , which if a man follows , he shall live for ever . How sweet are thy Testimonies ! They enlighten the Eyes , and give understanding to the Simple . How glorious is that Soul in thy sight , that makes thy Will a Lanthorn to her Feet , and a Light unto her Paths ! Lord in these pleasant Paths I desire to walk ; there is nothing like them . They end in peace . I read of those who have found it so , they could not be mistaken . Thy Spirit inflamed their Souls . They have ventured their lives to attain unto it . O the Serenity ! O the Calmness of mind ! O the inward Joy , they found by walking in the Paths of Righteousness ! Why should not I take of this Tree of Life , as well as they , and live ! This , O Lord , I often think of , and see great loveliness in all this , But my Will is weak , my Resolutions faint : When I resolve , I meet with Waves and Billows , that dash my resolutions . O thou , whose power is infinite , open thy Store-house , and furnish me with Weapons to defend my self against all assaults from the world , or the Devil ! O strengthen these feeble Knees : Hold up these weary Hands . I desire to follow thee ; let thy Spirit list me up , and cause me to run . Touch my Will with thy Scepter , that it may bow to thy Commands . Manifest thy Power in my weakness ; give me courage to purpose , and to fulfil my purposes . When I would flinch in my resolutions , do thou support me . When my Will would start back like a broken Bow , come in with thy Salvation . Endow me with power from on high ; through thee I shall do valiantly : through thee I shall be able to overcome all difficulties . O leave not my Soul in misery : Send from above and take me , draw me out of many Waters ; send out thine Arrows , and scatter my vain Imaginations . With thee I will run through a Troop , by my God will I leap over Walls and Impediments . Quicken me , O Lord , for thy Names sake , and for thy Righteousness sake bring my Soul out of trouble . Teach me to do thy will , for thou art my God , thy Spirit is good , lead me into the Land of uprightness , for thy mercies sake , for Christ's sake . Amen . A Prayer , relating to Exercise 3. viz. Every day to spend half an hour , or some such time , in thinking of good things . O Thou whose Wisdom cannot by searching be found out ! who hast made me a rational creature , and given me power to think of all thy wondrous Works . What excellent Objects dost thou set before me ! Objects to delight , and edifie my Soul ! O that my ways were directed to keep thy Statutes ! O that my Soul might ever dwell beside those still Waters ! O teach me the art of Meditation . Give me a large and apprehensive Mind . Awaken my slumbring Soul. Encourage it to fix upon adequate objects . My Soul is a Spirit , O let it delight in things agreeable to its nature . Since my Mind must be busie about something , let it be employed in things that make for its everlasting Peace . Oh! how fickle are my Thoughts ! how inconstant my Contemplations ! How soon , and how easily is my Mind drawn away from spiritual things ! To thee I flee , O hide me to save me . Let my Treasure be in Heaven , that my Heart may be there also , O spiritualize my Affections , that they may delight to be where thou art . Let spiritual Objects become lovely , amiable , and charming in my eyes . Did I love them , I should think of them : Were they dear and precious to me , how could I forbear contemplating of them ! O let their beauty appear to me . Take away the Veil from my Face , which hinders me from seeing him that 's altogether lovely . Encline my heart to thy Testimonies . Anoint mine Eyes with Eye-falve , that I may see greater loveliness in things that are not seen , than in those which are seen . My Understanding is dark , O enlighten it . Clarifie it with thy Beams . Let me hate vain Thoughts ; but thy Law let me love . O let me not grudge the time that I spend in Meditation . Assure me , that this is Balsom to my Soul , and that by these means the lines will fall to me in pleasant places , and I shall have a goodly Heritage . The righteousness of thy Testimonies is everlasting , O give me understanding and I shall live . There is Beauty , there is Satisfaction , there is Life in spiritual Objects . O let me find them sweeter than honey unto my taste . Discover those riches to me , that I may look upon them , and despise the glittering Treasures of Egypt . These are deceitful things : These allure indeed , but afford no lasting comfort . O give me a fight of that Wealth , which is not liable to Corruption : I shall find it in the Mysteries of the Gospel . Thou hast said , the pure in Heart shall see God. O purifie my Soul from fleshly Lusts which war against it , that I may see , and discern what thou hast laid up for them that fear thee : and seeing it , may long after an eternal fruition of the Light of thy Countenance , through Jesus Christ our Lord. Amen . A Prayer relating to Exercise 4. viz. To study deep Humility . O Thou Lofty and Holy one , who inhabitest Eternity , and dwellest in the high and holy place , with him also that is of an humble spirit ! Whether shall I go , but to thee who hast the words of eternal life ! How shall I get this humble Spirit , but by thy power and influence ! Ah! how proud is my Heart ! how loth am I to submit to thy will ! how loth to think ill of my self ! how loth to bear injuries ! how loth to converse with thy poor members ! How loth to be sensible of my errours ! How loth to acknowledge a fault ! And yet all this while , I believe that thou beholdest the proud afar off , and that nothing is more abominable in thy sight ! How apt am I to admire my self ! How apt to harbour high conceits of my endowments ! How apt to hunt after the praise of men ! And what is all this but Wind ? What is it but Smoak , and Air , and Vanity ? How suddenly do these things grow , and how suddenly do they die again ! How sensual , how carnal must that Soul be , that minds such things ! How void of a sense of greater beauties ! how little affected , how little touched with the honour that comes from God! How weak in Grace ! how feeble in Religion , that hath not learned yet to leap over such Straws ! This is my case , O Lord ; I am that weak , that empty Soul , and yet unwilling to confess that I am proud , and vain , and lifted up : Pity me , O my God ; make me sensible how far I am from the Kingdom of God , till Humility brings me neerer . Crush whatever proud Thoughts and Desires thou spyest in me . O put me in mind of my Duty , whenever any vain thoughts rise in my Soul. Pull down in me all Imaginations that exalt themselves against Christ Jesus . O let not my Heart be haughty , nor mine Eyes lofty ; neither let me exercise my self in things too high for me . Give me a sight of mine own vileness . Let me not be cheated with false colours . Let thy greatness overaw my Soul. Let the example of my Saviour work upon me . How shall I be his Disciple , and think of my self above what I ought to think . Let God arise , and let all my vain Conceits of mine own worth be scattered . What am I but a handful of Dust ! What am I but a Beggar , and thy pensioner , and who lives upon thy charity ! O let these thoughts subdue my Soul. Make me as ambitious of an humble Spirit , and lowly Mind , as others are of the greatness and admiration of the world . Humility will make me great and honourable in thy sight . Let that honour content me , let that priviledge satisfie my Soul. O let a deep sense of my guilt humble me ; Then shall I with the Penitent Prodigal be welcome in my Fathers house , and my Soul shall live , through Jesus Christ our Lord. Amen . A Prayer relating to Exercise 5. viz. To bridle our Tongues . O God , by whom I am fearfully and wonderfully made , who hast beset me behind and before , and laid thine hand upon me , such knowledge is too wonderful for me ; it is high , I cannot attain unto it : How have I abused that Tongue thou hast given me to shew forth thy praise ! How long have I employed it about things which do not profit ! I am ashamed of it . O teach me to blush ! O let me see how I have perverted thy gifts , and misimproved my Talents ! O let me value thy Mercies better , and give me thy Grace to remember that I am not mine own . Assure me that I am bought with a Price , to shew forth the glory of him that died for me . And can I shew forth thy glory , if my tongue be not cautious of offending thee ? Can it look like glorifying thee , if that Member , which of all the Organs of this mortal Frame , is most fitted for thy glory , fails in its duty ? The volubility , quickness , nimbleness , readiness , thou hast planted here , were all intended to trumpet forth thy glorious Attributes . O my God! I will not hide thy Righteousness within my Heart , I will declare thy Faithfulness , and thy Salvation . I will not conceal thy loving Kindness and thy Truth from the great Congregation : Let me speak of thee with reverence and godly fear . Give me discretion to know how , and when , and what to speak . Lord , give me Motives and Arguments to speak as I ought to do . Let my Speech be always with Grace seasoned with Salt , that I may know how to answer every man. Let no corrupt Communication proceed out of my Mouth , but that which is good , to the use of edifying , that it may minister Grace unto the hearers . Set a watch , O Lord , before my mouth , and keep the door of my Lips. Let me keep my Mouth , as it were with a Bridle , and teach me to punish my self for my great neglect with gracious and savoury discourses . Let me delight to speak of thee , and make me afraid of every idle word . Lord , rule my Tongue , and let even that member be dedicated to thy service . In all my Speeches and Answers let me study Veracity , Sobriety , and Modesty . Open thou my Lips , O Lord , and let my Tongue be filled with thy praise all the day long , and in the night season let me not be silent . Fill me with a profound sense of the great day of Account , when my Words will be examined as well as my Actions . Season my Tongue with conscientiousness , and let me not be rash with my Lips. Let my Heart smite me , when I am going to speak things , which are not after thy Law. Let thy Statutes be my Songs in the house of my pilgrimage , and let the Law of thy mouth be better unto me than thousands of Gold and Silver . Amen . A Prayer , relating to Exercise 6. viz. To watch against little Sins . O Thou who art of purer Eyes than to behold Iniquity with the least approbation ! How have I been deceived ! how have I been imposed upon by the World and my treacherous Heart ! How securely have I wallowed in lesser sins , and made a mock of them . I see , Lord , what circumspection is necessary in a Christian-life . I repent of making so light of things which have been offensive , and contrary to thy Holiness . Fool that I was , to imagine that any thing can be trivial and light which thou hast forbid ! Can any Order or Precept proceed from thee , but what is the product of eternal deliberation ? Can any thing be needless which thou set'st thy Hand & Seal to ? What low thoughts must I have of thy Wisdom ! What mean conceptions of thy Omniscience , if I harbour such Imaginations ! Dull blockish creature that I am , when every Law thou makest , and every Work thou doest , and every Providence that comes to pass , is done according to the eternal counsel of thy Will , built upon the strongest Pillars of Reason , and is an effect of the brightest , clearest , and most unbyassed Understanding , how can any thing be little and inconsiderable that thou do'st command . But alas ! These are but the pretences of my Lusts ! they are loth to be deprived of their pleasures , and therefore suggest such feeble Arguments . A little sin ! what nonsence is there in that word ! Why shouldest thou prohibit it ? why shouldest thou warn , entreat , and beseech me not to do it , but that thou who knowest all things , knowest it to be prejudicial to my Soul. It 's a sign I esteem , I prize thee not . Did I truly look upon thee as the loveliest Being , and my onely and greatest Benefactor , I should be afraid of a disorderly thought . O let me never judge of sin any more by the sickly fancies of carnal men , but by the holiness of thy Nature : And as thou , my God , who hast called me , art holy , so let me be holy in all manner of Conversation . O let me not dally with sin any more , nor make sport with it because the world calls it little , but let it be sufficient to me , that thou my God dislikest it , and make me entirely conformable to thy Will. Give me , O thou giver of every good thing , just apprehensions of my duty . Increase my love to thy Name , and my hatred of sin will encrease . O that I were more ravished with thy beauty ! how odious would every thing be to me that is injurious to thy Glory ! O the infinite obligations I have to love thee , and yet how cold is my Heart ! and because it is cold , I startle at nothing but the greater sins . O let me remember that I am a Christian , and have vowed my self to thy service , and let me serve thee in keeping even of the least of thy Commandments . Discover to me the equity and reasonableness of every Precept , that I may plead no excuses , no impediments , but break through all obstacles , to express my love . O let me esteem all thy Precepts concerning all things to be right , and let me hate every false way . Nothing can be lovely that thou forbiddest . Nothing can be sound that thou accusest of rottenness . Nothing can be safe that thou warnest me against ! I have found the ways of sin false indeed ; false as Hell. When I have thought to step into the bed of pleasure , I have rush'd into a Gulph of misery . When I have hoped to fill my self with content and satisfaction , I have run into Briars and Thorns , and filled my Heart with heaviness , and I find I have been flattered into ruine . O let me dread the very appearance of evil , and be thou my everlasting sweetness , my everlasting delight , my everlasting comfort , through Jesus Christ our Lord. Amen . A Prayer relating to Exercise 7. viz. To keep a strict guard over our Eyes . O Thou whose Eyes are like flames of fire , and whose Feet like Brass glowing in a Furnace , who art brighter than the Sun , & clearer than the Stars , whose eyes run to and fro through the world to shew thy self strong in the behalf of those whose Heart is upright before thee : I have deserved that no eye should pity me , because I have not used my sight with that Moderation , Modesty , Decency , and Piety thou justly requirest of me . I have had Eyes , and have not seen those things I should have taken notice of : it were just with thee to strike me blind , and to deprive me of that mercy which I have so often turned into wantonness ! I have stared upon objects that have inflamed my Lusts , irritated my Passions , and kindled Hell fire in my Breast . Ah! what impure , what disorderly thoughts have I let in through these windows ! Wonder , O my Soul , that Vengeance hath not pulled them out , or that darkness hath not yet seized on them . What discontent , what mistrust of thy Providence , what Pride , what Envy , what Malice , what Revenge hath crept into my Soul through these Glasses ! How ill a use have I made of the gift of God! How have I dishonoured my Creator with these eyes ! How covetous , how vain , how sensual hath my sight of the riches and pleasures of the world made me ! O look upon me , and have mercy on me . Open thou mine eyes , that I may see wondrous things out of thy Law. O let nothing be so pleasant to mine eyes as thy marvellous works . Teach me to see thee in thy Providence , and in thy works of Grace and Nature . O let me remember that where-ever I am , I am before the eye of thy glory , and let mine eyes be ever toward the Lord. If my right eye offend me , let me pull it out . Give me courage to turn away mine eyes from beholding Vanity , when that Vanity would make me enamoured with the world . Quicken the eyes of my mind , that I may behold thy Power and Glory , as I have seen it in the Sanctuary . Shew me the danger of walking in the fight of mine Eyes , and guide me by thine Eye . Destroy in me all lofty looks , and the Lust of the eye do thou remove far from me . See O Lord , and consider my wants , and teach me to offer unto thee my reasonable service . Let my outward as well as inward man be thy servant . O let me see , and taste , how sweet and how gracious thou art . Thou hast given me my Eye-sight , Cause me to see thy Salvation ; and let me see that I walk circumspectly , as wise men , and not as Fools , redeeming the time , because the days are evil . Consider , and hear me . O Lord my God , lighten mine eyes , lest I sleep the sleep of death . Keep me as the apple of thine eye , hide me under the shadow of thy Wings : Then shall I behold thy Face in righteousness , I shall be satisfied , when I awake with thy likeness . O glorious sight , when I shall see thee as thou art ; how ravishing will that prospect be ! How transporting that Vision ! O let me not miss of it ! O let me not lose that charming spectacle ! I will look upon thee here . I will behold thee in the blessings I enjoy . I will see thee in thy Mercies , and admire thee . I will look to my self , that I may not erre from thy Commandments . I will look for the new Heavens and the new Earth , wherein dwells righteousness . I will look up , and please my self with the thoughts of Mount Sion , which fades not away . I will look unto the Lord , that I may be enlightened , and my face may not be ashamed , thorough Jesus Christ our Lord. Amen . A Prayer relating to Exercise 8. viz. To make good use of the Virtues & Vices of our Neighbours . MOst Merciful Father , Creator of Heaven and Earth , who hast given me a Soul apt to be led by Examples , and hast set most excellent Patterns before me , that I might follow their steps , encline my Heart , I beseech thee , to consider the large provision thou hast made for my better part , and let me not stand in mine own light , and continue blind in the midst of so many shining and burning lights . Arise , O Lord , and deliver me from the wicked , from the men which are thy hand , O Lord , from the men of the world , who have their portion in this Life , and whose Bellies thou fillest with thy hid Treasure . O let me see with other eyes than carnal men do see . O raise my Mind , and carry it up to the holy Mount , to the Mount of God , and from thence let me behold the portion of thy Children , of those excellent souls , that despise the world , and labour for honour and immortality . Discover to me the comforts and satisfactions they enjoy in thy Bosom ; and how thou makest them drink of the Rivers of thy pleasures . Let their Faith encourage me to believe in hope , against hope , that as they are made perfect in love , so I may be perfect too , and may be one with thee , even as thou and they are one . I cannot have a better example than thy self , O make me partaker of thy divine Nature . Give me a holy ambition to be like thee . Make me merciful , as my Father in Heaven is merciful . O let that mind be in me , which was also in Christ Jesus . O Jesu attract my Soul with thy beauty . Teach me to tread in thy steps . Let thy example be ever before me , and where-ever I am , let me do nothing unworthy of it . If I follow thee , I cannot erre : Thou art the way , the truth , and the life . Lord do thou appear very amiable to my Soul , that this sight may constrain me to learn of thee . Transcribe thy Graces on my Soul , and Life , that my Conversation may shew that I am thy Disciple indeed , resolved to live , and die , and rise with thee to eternal Glory . Give me the Spirit of St. Paul : Give me the excellent temper of those Saints , who through Faith subdued Kingdoms , wrought Righteousness , obtained Promises , stopped the mouths of Lyons , quenched the violence of the Fire , out of weakness were made strong , and were tortured , not accepting deliverance , that they might obtain a better resurrection . O deny me not the same Spirit of Faith , that at last I may obtain the end of my Faith , the salvation of my Soul , through Christ our Lord. Amen . A Prayer , relating to Exercise 9. viz. To put a charitable interpretation upon what we see or hear . O God , who art infinitely compassionate , and charitable Love it self , and Goodness it self ! Ah! how selfish is my Heart ! To whom shall I complain , but to thee , who alone canst heal me ! Thou hast Balm , thou hast Plaisters for all Sores , Medicines for all Diseases . Thy Store-house is full of Blessings . How uncharitable are my Thoughts sometimes ! How censorious my Tongue ! How apt am I to think and speak ill of my Neighbour ! How doth my Blood boyl with revengeful desires , when either a real , or an imaginary injury is offered me ! O thou God of Peace , O Father of mercy ! melt , melt this stubborn Heart ; how loth is it to yield to thy injunctions ! I am encompassed with all the rays of Gods charity imaginable . Thou bearest with me , when I deserve punishment , thou dealest not with me after my sins , neither rewardest me after mine iniquities . Even my best Actions thou mightest justly except against ; but thy Charity covers a multitude of faults . How often do I provoke thee , and yet thou shootest not thine Arrows at me . I transgress thy Laws , I affront thee , I am an unprofitable Servant , yet thou pitiest me , and do'st not suffer thy displeasure to arise against me . In the midst of my follies thou art kind , not that thou approvest of them , but that thou wouldest lead me to Repentance . O let me think of this , and let me love my Neighbour with a pure heart fervently ; spread thy Wings over me . Form in me bowels of Mercy . Come Charity , thou lovely grace . Come into my Garden , my Spouse , my Beloved ! O thou celestial Husbandman , plant this wholesome Herb in my barren ground . Pull up the Weeds that grow there . Banish from me all sourness of Spirit : Let all bitterness and wrath die in me . Let all malice flee away from my Soul. Rid me of that ill nature which lodges in me . Let gentleness and meekness be the welcome guests in my Heart . Make me peaceable and tractable , easie to be intreated , full of good works , ready to forgive . Let the Charity of the Lord Jesus be my guide , and let me truly follow the Lamb whethersoever he goes . O Jesu ! Can I after thy Charity to my Soul , be unkind to others ! Can I be churlish , morose , and ill-natured , when I remember how thou diedst for thy Enemies ! I believe thou intercedest for me in Heaven ! what favourable constructions must I suppose are put upon my Actions in that intercession ! When Satan accuses me in the presence of God , and hath but too much reason for those Accusations , thou pleadest thy Merits , thy Wounds , and thy Fathers Love. Where my infirmities will bear excuses , thou qualifiest them , and sufferest not the Enemy to have his will of me . O let thy great example be ever before me , and when I would forget it , represent it in lively colours to my Mind , that I may be thy Disciple indeed ; and having lived in Love and Charity here , may at last arrive in the Paradise of everlasting love . Amen . A Prayer , relating to Exercise 10. viz. Conscientiously to discharge the duties of our several Callings & Relations . MOst glorious God! who hast fitted thy holy and wholesome Laws to my Wants and Necessities , and in commanding me , dost consult my interest and advantage more than thy profit and glory ; How am I bound to praise and magnifie thy bounty ! Thou hast taught me how to live and behave my self in all conditions , and to make me a Souldier compleatly armed , hast chalked out to me the particular steps , I am to tread . As these are part of the blessings of thy right hand , so let my Soul admire them above those of thy left . Whatever Estate I am in , whatever Relation , Calling , Station I stand in , give me Grace to adorn it with a suitable Conversation . Teach me how to behave my self wisely in a perfect way . O when wilt thou come unto me ! O let me remember , that in the Calling thou hast placed me in , thou hast called me to certain duties , of which thou wilt take an account one day . O convince me that I am not called to idleness , but to labour in thy Vineyard . When my carnal heart would baulk the work , thou hast set me , in the station I am in , let thy good Spirit crush my unwillingness , and manifest his power in my weakness . I am backward to any thing that requires pains and circumspection , but renew thou a right Spirit within me . Be thou exalted Lord , above the Heavens , and thy glory above all the Earth . If thou wilt but appear in my Soul , every thing will yield , and every rebellious Lust will bow to thy Majesty . Nothing can resist thy Omnipotence , and whatever desire in me hath been hitherto refractory and rebellious , will be frighted at thy presence , and either retire , or become subject to thy power . O prepare Mercy and Truth , which may preserve me , and my mouth shall sing of thy Righteousness . O let me remember that every new relation brings a new obligation upon me ; and that if I regard not that obligation , I am unfaithful to my God. In every condition , in every relation let me consider the duties incumbent upon me , and make me zealous to discharge them . Let not the example of others , whose Consciences are seared , tempt me to neglect them . O tell my Soul , that it 's better to have thy favour , than the applause of men ; and teach me to act according to that rule , that the peace of God may be upon me , as it is upon the whole Israel of God , through Jesus Christ our Lord. Amen . A Prayer , relating to Exercise 11. viz. To resist all sorts of Temptations . O Lord of Hosts ! who is a strong Lord like unto thee , or to thy faithfulness round about thee ? Thou rulest the raging of the Sea , when the Waves thereof arise , thou stillest them . Thou seest what temptations I am encompassed with , what Enemies surround me , and how I am beset with Dangers . Extend thy Mercy to me , and send from above and take me . Deliver me from my strong Enemy , and from them which hate me . Leave me not to the rage of Temptations , neither give me up to the will of those that persecute my Soul. I will arise , O God , and fight the good fight . Teach me what Temptations are , and give notice to my Soul when I am in danger . I know , O Lord , all Places , Callings , and Employments bring Temptations with them ! How diligent , how watchful ought I to be , that I do not get a fall , and that mine Enemy rejoyce not over me . Yet I will not be afraid , if thou art with me , I may defie all that are against my Soul to destroy it : For thou Lord , wilt bless the righteous , and with thy favour thou wilt compass him , as with a Shield . Up Lord ! and pluck thy Hand out of thy Bosom : Enable me to put on the whole Armour of God. Gird about me the Sword of the Spirit , and with that let me recover the glory I have lost in Adam's Fall. O God , I will cry day and night unto thee ; give me Wisdom and Resolution to secure thy Favour . I cannot secure it , except I hate those that hate thee , and am grieved with those that rise up against thee . O Lord , mine own Flesh , and the World , and Messengers from Hell , are confederate against thee . O teach my hands to war , and my fingers to fight . My Rock , my Fortress , my Deliverer , my God , my Strength , in whom I will trust , my Buckler , and the Horn of my Salvation , and my high Tower , cover my head in the day of Battle . Let mine eye see my desire on the temptations which annoy me . Hear my voice out of thy Temple , and let my cry come before thee , even into thine Ears . Arm me with Arguments ; suggest unto me Reasons , whereby I may answer , and resist the evil motions which would seduce my Soul. Give me power to climb thy holy Hill : When I faint , Lord support me ; when I grow weary , furnish me with fresh motives to hold on ; when I would go back , perswade me to press toward the mark ; when I fall , let thy Angels bear me up in their hands . O thou that hast done great things for me , marvellous things on this side Heaven , strengthen my Faith , that I may endure temptation , and being tried , may receive the Crown of righteousness , which thou hast promised to them that love thee , through Jesus Christ our Lord. Amen . A Prayer relating to Exercise 12. viz. To stand in awe of God , when we are alone , and no Creature sees us . O Lord , thou hast searched me , and known me ; thou knowest my down-sitting and mine up-rising ; thou understandest my thoughts afar off ; thou compassest my Path , and my lying down , and art acquainted with all my ways . I beseech thee overaw me with thy presence . O that thou wert in all my thoughts ! O how sweet , how delightful , how glorious art thou ! Could I always think of thee , how poor would the World , and all things in it , seem in mine eyes ! For truly thou art fairer than the Children of men ! and all the Excellencies and Perfections that are found in the Creature , are most eminently concentred in thee ; for thou madest them , thou maintainest them , thou preservest them , and thou art the Spring , the Fountain , from which all those lesser Rivers flow . Thou art bright , amiable , charming to a miracle ; and in thee is all that Reason can wish , and the Understanding can desire ! And did I look upon thee more , I should be so delighted with thy Beauty , that sin would be loathsome to me . I sin against thee , because I lose the sight of thee . The eye of my understanding was given me on purpose to look upon thee ! O let me use it to that end ! When I am loth to look upon thee , Lord press thou into my thoughts , that I may not be able to shake off thy presence . If I see thee , I shall not dare to offend thee : Who would offend so dear a friend , if he look upon him ? When any sin would insinuate into my affections , O call to me , and say , Thy God is here , and that charming Name will withold me from those crooked ways . I remember Lord , when my flesh hath sometimes prevailed with me to transgress thy known Laws , I have been forced to banish thee from my mind , before I could act against thee . Hence forward be thou ever with me . Let no base objects intervene betwixt my sight and thy glorious self ; or if they do , help me to look off , and to return to my center . Make strong impressions of thy omniscience and omnipresence upon my heart , that no sensual object , no pleasing Temptation , no Deceit , no Flattery , may rob me of my integrity . At the brightness of thy presence , let all mine Enemies vanish , and be thou my Conquerour , my Triumph , my Beauty , and my Glory , through Jesus Christ our Lord. Amen . A Prayer relating to Exercise 13 viz. To do all things to Gods glory . O God , who is like unto thee , glorious in Holiness , fearful in Praises , doing Wonders ! Thy glory is the end of all created Beings . Thou art deckt with Beauty and Glory , glorious is thy Name , and to glorifie thee is not onely our duty , but our glory and interest too . O let my heart be toucht with a sense of thy glory . O let me admire the glory of thy Kingdom . If thou wouldest vouchsafe to display thy glory in my benighted Soul , how should I despise this miserable world ! How should I scorn the lust of the Eye , and the lust of the Flesh , and the pride of Life ! I have talked of thy Glory , but O how little have I almed at it in my actions ! What base and sinister ends and designs have I had , even in my Devotions and religious Services ! O Father of mercy , purifie my intentions , rectifie my designs ; give me a right aim in all things . I am sent into the world to advance thy Glory . O let it not be said that I sought mine own glory ! How great is thy goodness , that thou wilt employ so wretched a creature in promoting thy Glory , who can'st live without me , and be happy and glorious without me ! O glorifie my Soul , that I may glorifie thee ! In all the Blessings , in all the Mercies I enjoy , let me give thee all the glory . What have I , that I have not received ? Why then should I glory as if I had not received it ? O let me study how I may do good in my Generation . Let the Spirit of Glory , and of Christ , rest upon me ! O Father of Glory , let me see what is the glory of thine inheritance . Open thou my Lips , O Lord , and my Mouth shall shew forth thy Praise . Guide me by thy Counsel here , and hereafter receive me into glory . O that this Heart of mine were more spirituallized . It is carnal , sensual , taken with the gayeties of this life . It admires thee not . It doth not esteem thee above all Treasures , and therefore I do not seek thy Glory as I ought to do . Therefore I evade the Obligation , and pretend , that I have no Parts , no Abilities to advance thy Glory in this present world . O wretched Creature that I am , Who shall deliver me from the Body of this Death ! Lord speak the word , and deliver me from my self . Assure me that the degrees of future Glory will be proportioned to the degrees of my advancing thy Glory here . O let me abound in good Works , and let doing good be my greatest delight , for as much , as I know , my labour is not in vain in the Lord. It cannot be in vain . Thou hast promised it , and thou wilt do it . I believe , Lord , help mine Unbelief , thorough Jesus Christ our Lord. Amen . A Prayer relating to Exercise 14 viz. To stir up and exercise the Graces God hath given us . O God , thou art a strong Rock , and a strong Habitation ! How excellent is thy loving kindness , therefore the Children of men shall put their trust under the shadow of thy Wings ! O my God , how have I contented my self with very low degrees of Vertue ! I have been afraid of doing too much for Heaven , and satisfied my self too often with shadows of Goodness ! Thou art not wanting to us , if we are not wanting to our selves . Thou art ready to quicken us , ready to enlighten us , ready to succour us in all our distresses and necessities . O thou that art a strong Tower to all them that run unto thee . Take care of my immortal Soul : if thou wilt charge thy self with her welfare , I shall be safe . I have been very slothful hitherto . I have lost much time , many opportunities , many advantages of a Spiritual life . I know I must grow on to a perfect man in Christ Jesus . Thou doest not allow me to stand still ! Thou biddest me work like a man that knows what an endless Glory means . O purifie me from all sin . Lord Jesu ! give me the fervour of thy Spirit , that I may bee filled with spiritual Wisdom and Understanding ; and for the glory set before me , may be content to do , and suffer cheerfully , whatever in thy Wisdom thou shalt think fit to charge me with . Come Lord ! make a Reformation in this poor , blind , distressed , miserable Soul ; my Faith is weak , my Hope is weak , my Love is weak , my Charity is weak . One word of thy mouth would put vigour and life into me . The same Word that made the Sun shine out in the first Creation , would make my Graces bright , and that Sentence , Let there be Light , spoken to my Soul , would change the dark Chaos into a Globe of light . O make goodness habitual in my Soul. O that it might be an everlasting inhabitant in me ! O that my Soul might become its proper Seat , its Palace , its Tabernacle , from which it might never depart ! Ah! how inconstant is my Zeal ! Hot I am to day , and cold to morrow . Sometime I seem to lay force on the everlasting Kingdom ; a little while after I fall in love again with the world . O destroy this weed of inconstancy in my Garden . All this comes from the weakness of my Vertues . Hence it is , that I am not the same every where : And I that am bold in one place to stand up for thy glory , am a Coward in another . Where is thy mighty Arm , O Lord ! Where are thy Bowels ! Fill my languishing Soul with strength from above , and with wisdom from above , that I may encrease , and abound more and more in love . Perfect what thou hast begun in me . Let Meekness , and Humility , and all the graces of the Holy Ghost become natural to me . O that they were incorporated with my temper ! O that they were so riveted into my Soul , that I might not be able to act contrary to them ! O that I might find as great a reluctancy , when I am tempted to neglect them , as formerly I found when thy Spirit commanded me to performe them ! O how sweet a frame do these Graces put the Soul into ! O that I could say , that thus it is with me ! Sweet Jesu , be not tired with taking pains with this miserable Soul ! Thou hast been prodigiously kind to me , O be not weary of being farther gracious & favourable ! O let me find by blessed experience , that I grow in Grace , and that thy Commandments are no longer grievous to me , that every thing in thy service becomes more easie , and that , what formerly was a burden to me , is now pure pleasure and delight to my Soul. O my God , gild my Soul once more with thy radiant Beams , and establish my heart unblamable in Holiness at the coming of our Lord Jesus Christ. Amen . A Prayer , relating to Exercise 15. viz. Every night before we go to bed to call our selves to an account for the Actions of the day . O God , who searchest the Heart and the Reins ! How deceitful is my Heart ! How many are the ways that lead to destruction ! How innumerable are the Wiles of the Devil ! yet by thy light they may all be discovered , and their danger perceived , and their ill intent laid open . How small an Atome doth the bright light of the Sun make visible ! Therefore that light which thou vouchsafest to an humble mind must be supposed far more effectual to manifest all the Stratagems of the powers of darkness . O my God , make me willing to see the designs of my Spiritual Enemies against me , that I may resist them , oppose , and overcome them . My Heart is a Field where many Tares are mix'd with the wholesome Wheat . If I search not , how shall those Tares be rooted up ? If I examine not , what can I expect , but that like the Field of the slothful , and like the Vineyard of the man void of Understanding , it will be all grown over with Thorns , and Nettles will cover the face thereof . Shall I say , a little sleep , a little more slumber , till my Poverty come on like an armed man ? O my God , let my greatest care be , that thou and my Soul be friends . But how shall I know thou art my Friend , except I examine my Soul , and see what tokens of thy love I find there . O let me not be afraid to know my Thoughts , my Words , my Actions , my Inclinations . If I know they are evil , I may reform them : If I find they are good , I may rejoyce in them . O teach me the art of searching my heart . Let me not continue a stranger to my self . Let it be a pleasure to me to take notice how I thrive in Grace . Let me know my danger . O keep me from wandring in the dark . Let me see how I go astray , that I may get into the right way again . Convince me of the easiness and pleasantness of this task . O let me not think it a burthen to my Soul. I have dwelt too long in the Suburbs of Religion , O perswade me to enter into the City which hath foundations . Let the reward that is before me be a strong motive to me , to put on the whole Armour of God. O how sweet will it be to me to see thy assistances , the incomes of thy Grace , the influences of thy Spirit , my progress in goodness , the abatement of my sins , the decay of my corruptions , and my nearer approach to Heaven . If I examine my heart , all this will be made manifest to me ; for thou wilt teach me the way of life , and in thy light I shall see light , through Jesus Christ our Lord. Amen . A Prayer , relating to Exercise extraordinary 1. viz. To enter into solemn Vows and Promises . O Blessed Jesu ! to whom I have so often promised Faithfulness , and Allegiance , and Obedience ! How justly mayest thou look upon me , betwixt pity and anger , as thou didst upon Peter when he had most shamefully denied thee ! And O that thy looks might have the same effect upon me , that they had upon thy Apostle , and I might weep bitterly ! For how light have I made of my most solemn Promises ! How have I sought to impose upon thee . O my God! How have I evaded the obligations my resolutions have laid upon me , and sometimes downright broke those Promises ! Ah treacherous creature that I am ! how can I expect thou shouldest perform thy Promises made to me , when I am so careless of observing and performing of mine to thee ! Thou art of infinite patience , therefore I am not yet destroyed . Hence forward , when I promise thee , let thy Majesty , Greatness , Justice , and Holiness prevail with me to break with thee no more . O let me not think because thou art silent , and doest not presently punish my perfidiousness , that thou art altogether such a one as my self . O instruct me , that I may entertain greater thoughts of thee ! If I enter into a Vow at any time , assist me powerfully with thy Spirit , that I may act according to the word that is gone out of my Lips. As I make thee my Judge and Witness in my Vows , so let me remember that my Witness is omniscient , and my Judge hath Magazines of Vengeance at command . Let me undergo any inconvenience rather than be false to my Engagements . O keep me by thy Mighty Power , that my heart may be treacherous no more . O let me remember what Mercies I expect at thy hands , and let me not forfeit my Right to thy Favour . When I binde my Soul , let me think that nothing can untie it but thy self . O preserve in my mind a just sense of my Duty , and of the necessity of pleasing thee . Let me abhor every thought that would prompt me to violate this Sacred Bond. O let me look upon it as a most holy thing , and let me dread all prophanation of it . As I designe , O Lord , by these Vows to bring up my Will to thy Will , so be thou entreated to second my designes , and to keep my Soul , that I yield not to Temptations of perfidiousness , but may Triumph over my Corruptions , and be more than a Conquerour thorough him that loved me , the Lord Jesus Christ , to whom with thee , and the Holy Spirit , be all Honour and Glory , World without end . Amen . A Prayer relating to Exercise extraordinary 2. viz. To subdue the Body by Fasting . O Holy and most Merciful Saviour , who hast given us the best Religion , the wholesomest Rules of living , the most equitable Precepts that were ever given to the children of men ; while I admire thy Mercy , I cannot but bewail mine own Misery . While I wonder at thy goodness and tenderness to my Soul , I cannot but deplore my backwardness to the stricter Duties of Christianity ! How loth am I to curb this Body ! How loth to bring my Flesh in subjection ! How apt am I to flatter my self , that Heaven will come cheaper , than at the price of Mortification ! O when will these vain Imaginations leave me ! When shall I get the temper of thy dearest Servants ! How slavishly do I serve thee ! How apt am I to make Bargains with thee , and to limit my obedience . I want that free , that Princely Spirit , that fervent love , which may think nothing too good for Heaven . Lord , shew me the vanity of my over tenderness to this dying Body . I am sensible , that when I feed it high , it teaches my Soul to rebel against thee ! O let me not be afraid of the Arguments it gives me to spare my self . These are but pretences , the designe is to preserve its own ease and quiet in Sin , and Vanity . Let me see through all these Cobwebs , and perswade me to keep under my Body , lest I become a cast away : Let my Fasts have those good effects upon me , which they have had upon thy Saints of old . Let my Lusts dye , my Corruptions decay , my Vanities become odious to me . Let Holiness become sweet , the Light of thy Countenance pleasant , and the Influences of thy Grace ravishing to my Soul. Let my abstinence from Food work in me abstinence from evil . Let it prove a means to make my Prayers fervent , my Devotion quick , my Mind clear , my Affections lively , that I may at last enjoy the Festivals of Angels , and eat and drink with my blessed Master at his Table , in his Kingdom ; then shall I fast from sin for ever ; then shall I fast from all Temptations . Then shall I hunger no more after the meat that perisheth : Then shall I thirst no more after the muddy Streams of sensual Satisfactions . Then my hunger shall be refined into fruition , my thirst exalted into Enjoyments , such as Abana , and Pharpar cannot give , and the Rivers of Damascus , and of Jordan too fall short of ; then I shall need no Provision for this Body . Then my Flesh will long no more after forbidden fruit , then I shall feed on thy love for ever ; that will be my Meat and Drink , that will be better tome than all the Trees of a terrestrial Paradise ; that will nourish me more than Milk and Honey ; that will give me a more cheerful Countenance than the bloud of the Grape ; then I shall need to take care no more about what I shall eat , or what I shall drink , or wherewithal I shall be cloathed . Righteousness will be my Garment then , and Holiness , everlasting Holiness , my Robe of Glory . Amen , Amen . A Prayer , relating to Exercise extraordinary 3. viz. To use Watching , or Abstinence from Sleep . O God , incomprehensible and glorious , whose Providence watches over me day and night , O Shepherd of Israel , who neither slumberest nor sleepest , and whose Eyes are always open for my good . What hard thoughts have I had of thy service ! How unwieldy have I been under thy stricter Precepts ! How afraid have I been to hurt my self ! What pains have I taken for the World , and how irk some have thy Precepts been to my Soul ! O let it suffice that I have so long followed mine own will , and for the future , let even thy severest Laws be my delight and comfort . Thou hast given me thine onely Son to die for my sins , and can I after this mercy , think much of denying my self in mine ease for thy service ? O teach me to use moderation in all things , and even in my sleep to express my self-denial ! I know , O Lord , that without the assistance of thy Spirit , my Nature is slothful , and my Temper backward to such mortifications . To thee I come therefore , with humble Desires , with fervent Affections , and with earnest Entreaties , that thou wouldest conquer the Flesh in me , and crush that Rebel by thy power . Since I can use self-denial in sleep upon a Temporal account , O let it not be said of me , that upon a Spiritual account I could not watch . O let my actions shew , that thou art dearer to me than the World , and that I love thee better than Father or Mother , and my self too . When all I have is thine , how shall I not part with something that 's dear to me for thy sake ! O let me not lose my life while I seek to save it , but be confident that if I lose my life for thy sake , I shall finde it . Thou art the Resurrection and the Life , if I sincerely believe in thee , though I were dead , yet shall I live . O let me live , that I may praise thy Name , and whether I live or whether I die , let me live and die in the Lord Jesus . Give me a sight of the Eternal watchfulness of Angels . They sleep not . They are never oppressed with drowsiness . They sing Eternally , and slumber not . That 's the Company , that 's the glorious Society I would fain be in . O happy day ! O blessed time ! when I shall watch in thy House for ever ! When I shall watch in the Quire , where nothing is known , nothing is loved , nothing is delighted in , but God blessed for evermore . O my God , as the Eyes of Servants look unto the Hand of their Master ; and as the Eyes of a Maiden look unto the Hand of her Mistress , so mine Eyes waite upon Thee , O Lord , until thou have mercy upon me , and bring me into the Regions of eternal Brightness , thorough Jesus Christ. Amen . A Prayer relating to Exercise extraordinary 4. viz. To apply our selves to Self-Revenge . O God to whom Vengeance belongs , shew thy self . My sins are mine Enemies , my Corruptions the Foes that persecute me , O shew me thy Salvation . My sensual Desires plead for tenderness , and because they would not be displeased , they suggest Motives and Reasons why I should spare my self . They regard not what becomes of my Soul hereafter ; and so they can but enjoy present rest , they think not of the Torments that will follow . But my Soul sees how the Scene will change , when God shall come to Judgment . O my God , I am in danger ! let me spare no cost , no pains to be free from it . Where gentler means will not free me from the Corruptions which do so easily beset me , O let me not be afraid of using more violent remedies . O that I were but more concerned about the Life to come ! O that I had more lively aprehensions of it ! O that I had that view of the Terrours of the Lord , that my Soul might be convinced of the necessity of taking the Kingdom of Heaven by violence ! I am sensible of the hurt , my Lusts and Passions have done me : Fill my Soul , O God , with a holy rage against them , that I may drive them out by force , when softer Perswasions will do no good . Had not I better endure some inconvenience here , than be forced at last to make Tears my meat day and night to all Eternity ! O perswade me to lose all rather than the Joys set before me ! Shall I see thy Saints , who had the clearest apprehensions of thy Will , run , and sweat , and toil for a future Bliss , and shall I imagine , that laziness will procure that Kingdom ? O Lord leave me not . Bid me rise , and strive to apprehend that for which I am also apprehended of Christ Jesus . I fight under the Banner of the best of Princes , O let me so run that I may obtain , and hear the voice of the Bridegroom , Enter into thy Masters Joy. This will recompence all . If I arrive to this , I shall be no loser by thy Service . I have followed the World too long , and have got nothing but vanity and vexation of Spirit . It promised me much , but my Soul is empty still . If once I ascend into that City , where all tears shall be wiped away , where I shall not need the light of the Sun , and Moon , and Stars , where God himself is the everlasting Light : Whatever Troubles , whatever Miseries I went through here , they will all be forgotten , they will all be swallowed up , they will all be lost in that vast Ocean of Light and Glory . O make me weary of this Wilderness . I have wandred too long in this desert . Heaven is my home . Let that engross my Desires , my Hopes , my Expectations , my Joy , my Love , my Affections . I am a stranger upon Earth , let me live like a stranger here . Draw me , draw me , thou everlasting Magnet , that I may cling to thee , and neither Death , nor Life , neither Prosperity , nor Adversity , neither the Smiles , nor the Frowns of the World , may separate me from that Love which is in Christ Jesus our Lord. Amen . Additional Prayers FOR Every Day of the WEEK , Suited to the Exercise of Meditating . Exercise Ordinary . 3. A Prayer for Sunday-Morning , relating to the Meditation on Sunday . Exercise 3. O God! thou most sweet , thou most lovely Object ! How little do those glorified Saints that enjoy thee in the other world , regard our little pleasures and satisfactions here ! O that my Soul were with those Spirits of men made perfect ! I see nothing in this valley of Tears that 's worth desiring or breathing after . The Beatitude to come , is that , I long for . What are the glories of this World , to that glory , which e'erlong shall be revealed in us ! The magnificence of Triumphs , the pomp of Princes the curiosity of Palaces , the beauty of the Sun , the brightness of the Moon , the glistering of the Stars , the variety of Flowers , the fragrancy of Herbs , what are all these to the Joys & Glories at thy right hand for evermore ! One day in thy Courts above , is sweeter than a thousand here . There I shall behold the perfection of thy Essence , the infinity of thy Nature , the immensity of thy Grandeur , the eternity of thy Duration , the greatness of thy Majesty , the stability of thy Throne , the vast extent of thy Wisdom , the abyss of thy Judgements , the sweetness of thy Bounty , the tenderness of thy Mercy , the severity of thy Justice , the latitude of thy Power , the charms of thy Beauty , and the lustre of thy Glory ! O what a ravishing sight will this be ! And shall I be afraid of encountring with Enemies , that would keep me from seeing these wonderful objects ? These Enemies are already conquered . The Lion of the Tribe of Judah hath already weakn'd their strength and power , which makes my Victory more easie ; Therefore I will not despair . O thou who hast promised , that when the poor and needy want water , thou the God of Israel wilt hear them . Hear me from thy holy Heaven , and encourage my Soul to force her way through all difficulties . Give me lively apprehensions of that state . For want of those lively apprehensions , I work not , I move not , I press not forward , I act not like a person in good earnest , my endeavours are dull , and my attempts feeble ; O write that bliss upon my mind , engrave it on my Soul ; Let the beams of it warm my Spirit , that no labour for Heaven may seem hard , no Commandment grievous , no exercise troublesome , no industry tedious , no pains too great , no journey too long , that I may not murmur , that I may not complain of difficulties , that I may not be weary , that I may not faint in my mind ; It is not onely a glorious Garment , not onely a magnificent House , not onely a stately Palace that 's promised me , but Glory it self , and Magnificence it self , and Splendor it self . What if I must curb my Passions , and break through my sinful Inclinations ? What if I must withdraw mine affections from the Creature , and mortifie my Body ? What if I must submit my will to thy will , and pardon the greatest injuries ! What if I must get habits of vertue , give Law to my Tongue , prescribe limits to my Thoughts , put a restraint upon my foolish Desires in order to this Glory ? is not the promised Recompence encouragement enough ? O my God! thou art my Shield and exceeding great reward ! and shall I be afraid to serve thee ? Shall I tremble at the work thou settest me ? will not thy Wages be infinitely beyond my Labour ? How short will be my Task , and how long my Rest ! How few will be the days I am to work in , and how durable my Repose ! Shall I think Heaven too dear at the price thou hold'st it at ! O undeceive me , pull down the vain conceits I have harboured ; shine powerfully upon my Soul , that I may be insatiable in my desires after it , and long to see thee , who art Light it self , and in thy Light may see light , through Jesus Christ our Lord. Amen . A Prayer for Sunday-Evening . O Most happy , most blessed , and most glorious God! How can I reflect on the rest of this day without summoning my thoughts to survey the nobler Rest , whereof this present is but an Emblem ! I have gone this day with the multitude to the house of God , but what is this to the company , I shall ere long meet in Heaven , if I imitate them in their severities here ! Happy Society ! where is no Chaff among the Corn , no Tares among the Wheat , no Thistles among the Roses ! Where all are Children of God , all are Kings , all are Saints , all are full of grace and glory , all are wise , all courteous , all affable , all adorn'd with celestial qualities ! If I take such pleasure in the conversation of a wise , discreet , and prudent man here , what delight shall I take in the company of the wisest , holiest , and most accomplished Souls , that want nothing , that have all things , that abound in Knowledge , in Prudence , in Wisdom , and in Sanctity ! How do I admire men of great parts and abilities here ! in what admiration then will my Soul be , when it shall converse with persons deckt with the light of Gods Glory ! who know all things without reading , understand the greatest Mysteries without studying , comprehend the abstrusest things without labour ; who forget nothing , whose Memory never decays , whose Parts never faile , who know without errour , apprehend without doubting , understand with assurance , and perceive with the greatest evidence imaginable ; who can unfold all Riddles , resolve all difficulties , answer to all Questions , and think and speak nothing but truth , whose Mindes know no darkness , whose Understandings are free from Clouds , whose Knowledge is eternal ! How can they but be happy , when the place where they for ever live is so ! How can they but know the deep things of God , when God is the Glass in which they behold all Mysteries ! O my God , make me in love with that place , where I shall love thee perfectly , where my Soul shall be eternally united to thee , where it cannot but love thee , cannot but embrace thee , and cannot but be ravished with thee forever . If they which running in a Race , strive for the mastery , are temperate in all things , shall not I be so ? If they mortifie themselves to gain a corruptible Crown , shall not I do so much to gain an incorruptible ! What pains do ungodly sinners take to get to Hell , and shall not I be at some cost and charge to get to Heaven ! O Lord , let it never be said of me , that I valued thy Heaven less , than other men do the Devils Kingdom ! Thou offerest me the honour to reign with thee for ever , and in order thereunto requirest nothing of me , but to reign over my self on this side Heaven ! Thou bid'st me rule my Lusts , and shall I give them vent ? Thou bid'st me curb my vain Desires , and shall I cherish them in my Bosom ? Thou bid'st me triumph over my Flesh , and shall I set it on the Throne ? Thou bid'st me subdue my worldly inclinations , and shall I give them entertainment ? How great are the Glories thou intendest me ! and shall I deprive my self of them out of love to Slavery and Bondage ? O give me courage to command my self ! O let me not be afraid of displeasing my self ! My dearest Lord , teach me so to rule my outward and inward man , that I may rule at last with my blessed Redeemer for ever , through Jesus Christ our Lord. Amen . A Prayer for Munday-Morning , relating to the Meditation prescribed Exercise 3. for Munday . GReat , All-seeing , and Almighty Judge of the World , before whom all Mankind must e'erlong appear ! Righteous art thou in all thy ways , and holy in all thy works . If the righteous shall scarcely be saved , where shall I a poor sinner appear ! I that have so long , so frequently neglected my Duty , delayed my Repentance , undervalued thy Mercies , despised thy Patience , and abused the riches of thy Grace and Favour ! O Lord ! how watchful should I be over my self , if the terrours of the Great day of account stood before me in lively Characters ! O dreadful day ! when I a poor wretch must stand before thy Tribunal , and see my self surrounded with vast Legions of Angels , all expecting to hear what my Sentence will be ! This day I talk of : This day I have frequently in my mouth , but O that my Soul were frighted more with the mention and consideration of it ! I should not then lead so easie & so soft a life ; I should then spend more time in Weeping and Praying . I should then be afraid of defiling my Soul with the least spot of sin . Lord Jesu ! Great Saviour of the world ! look upon me , and let me feel thy power in my Soul , even such power to represent this day to my mind in all its terrours and circumstances , that I may make haste to enter into thy rest . The Judge is at the door , let me bring presents to him that ought to be feared ; and since no gift is so pleasing to thee , as a heart entirely devoted to thy service , O perswade me , O help me , O assist me to mind the one thing necessary , and to chuse the better part , which may never be taken away from me , for thy Name sake , for thy Mercies sake , for thy Merits sake . Amen . A Prayer for Munday in the Evening . OThou Omniscient , Omnipotent , and Omnipresent Being , who hast appointed a day wherein thou wilt judge the Secrets of mens Hearts , and all their Words , and Actions , and Desires , by thy Gospel . I believe , this day will come , a day when pure hearts will be esteemed more than eloquent Speeches , and a good Conscience will to farther than Purses of Gold. Thou Lord givest me frequent warnings of the approaches of this day ! My Conscience puts me in mind of it . The Sicknesses and Calamities thou sendest upon me , tell me of it : My heart misgives me that I am not safe , that my Soul is in danger , and that my eternal interest is not yet secured . O my God , who art not tired with the Prayers of thy Servants , nor displeased with the importunities of thy Children . I earnestly beg , it is the desire of my Soul to be enliven'd and awaken'd into a sense of this day , that to day while I hear thy Voice I may not harden my Heart . I have delay'd my serious care of a future happiness too long , too long indeed ! O that mine Eyes were Fountains of tears to weep for this neglect ! I am sensible I must not trifle any longer . I must not defer a concern of that importance to another day . O my God , let me admire thy patience , that I have liv'd unto this hour , and accept of my Sacrifice , of the remainder of my days , which I humbly consecrate to Faith and Love in Christ Jesus . O let this future Judgement swim before mine eyes , when I speak , when I think , when I follow my lawful Calling , when I am in company , when I am alone , when I walk , when I sit , when I stand , and let me ever fear that Judge who hath power to destroy both Soul and Body into Hell , that both my Soul and Body may be preserved from damnation , through Jesus Christ our Lord. Amen . A Prayer for Tuesday-Morning , relating to the Meditation prescribed for Tuesday , Exercise 3. OLord ! how wonderful are all thy Works , in wisdom hast thou made them ill , the Earth is full of thy riches ! What a Monument am I of thy Mercy ! How kind hast thou been to this miserable Creature ! How am I bound to magnifie thy goodness ! How excellent , how great , how vast , how large , how diffusive is it ! not confin'd to a day , not restrain'd to a place , not limited to an hour ! From my Cradle unto this moment I have seen , and tasted how sweet , and how gracious thou art . Thou hast carried me on thy Wings , as the Eagle doth her young ; thorough the various stages of my life , what Miracles of Providences have mine Eyes beheld ! How hath thy Providence been at work for me , while I have been asleep , while I have been thinking , and contriving something else , even how to derogate from thy honour and glory ! Truly Lord ! thy Mercy and Patience ought to be my Song in the house of my Pilgrimage ! This I have reason to boast of , to speak of , to meditate of day and night ; by that I subsist , by that I am supported , fed , maintain'd , and preserv'd from the clutches of the Devil . O let thy Mercy melt my Heart ! O let Mercy prevail with me to give up my Heart to thee . Let mercy and goodness force me to love thee ! Give me that ingenuity , that generous temper , that noble Spirit , that thy goodness may do more with me , than Threatnings , and Hell , and everlasting Torments . Let thy Love and Charity , and constant Murificence , oblige me to run in the way of thy Commandments ; Let these be greater motives with me to do thy Will , than all the terrours of the burning Lake . O let thy Love be of that force in my Soul , that I may not be able to resist its motions , but by the strength of that , may hope , believe , endure , deny my self , love , and obey thee to the end of my days , through Jesus Christ our Lord. Amen . A Prayer for Tudsday-Evening . GReat Governour and Disposer of the world , who hast promised to them that love thee , so to order all things , that they shall all conspire to their good , I am sensible of the good thou hast intended , and dost intend me , by the various Dispensations , mine eyes have seen . The various Spiritual and Temporal Blessings that have been conferred upon me , what have they been , but motives to be enamou'rd with the best of Beings . Thou knowest , if I depart from thee , or love any thing better than thee , I run away from mine own happiness , and go to undo my self ; therefore so many various Tokens and Expressions of thy Love are sent to me to unite my Heart to thee , to preserve me in thy Fear , and to uphold my goings in thy Paths . O wise , O gracious , O bountiful Master , kinder to me than I am , or have been to my self ! Let me find the good thou designest for me in thy numberless Blessings , even the good of my Soul , let that grow stronger under thy Favours , warmer in thy Sunshine , more fervent under these Beams , more flaming with love under these enforcives . The very afflictions , thou sendest upon me are intended for my good . I have found it , I have seen it , I have known it by experience , I have learned Repentance , Humility , Submission , fear of sinning by Afflictions , which I should never have learned by Prosperity ; when I have thought , I had great wrong done me by the contempt , reproach , trouble , misery others have thrown upon me , thou hast let me see , that this was to make me reflect on the affronts , and indignities , I have put upon thee my best and greatest friend . O let me never mistrust thy Providence . Whatever befals me , let me believe I shall see the goodness of the Lord in the land of the living , and let me not be disappointed of my hope , through Jesus Christ our Lord. Amen . A Prayer for Wednesday-Morning , relating to the Meditation prescribed Exercise 3 for Wednesday . O Thou , in whose hand is the power of Life and Death , who art immortal , invisible , Blessed for evermore ! Before the Mountains were brought forth , or ever the Earth , and the World were made , thou art God , from Everlasting to Everlasting thou art he . I am a frail , dying creature ; and though I carry an immortal Soul about me , yet the Vessel , in which that glorious guest abides , will soon grow leaky and decay , and that must turn to dust , and how soon , I know not ; I admire thy wisdom in concealing the Day and Hour of my Death from me ; I am sensible , it 's done to hasten my Repentance , to keep me from adding sin unto sin , to restrain me from the Vanities of this world , to make me think of a better , and to secure that happy Life which shall be after Death ! And O that my death might be ever before me ! How great are the things that depend upon it ! Two great Eternities , whereof one of them , will certainly fall to my share . O let my death be my daily Meditation , that I may prevent my everlasting death ! What a miserable creature should I be , if my Soul should leave this Body , to go into a more dismal Prison , from whence there is no returning ! O make me wise , O let me understand what preparation is necessary for that hour ; teach me to undervalue the World , and to mind the things which are above , that when I come to die , I may die with joy , and cheerfully resigne my Soul into the hands of my Creator . Let Lust , and Pride , and Envy , and Anger , die in me , before I die , that they may not endanger my Soul after death . Let me converse with Death more , that I may die to sin more , and live more to him that died for me . Let the thoughts of death mortifie in me whatever is offensive to thy Holiness . In all my actions let me remember my latter end , that my death may be my gain , and my departure out of the world an entrance into a better , through Jesus Christ our Lord. Amen . A Prayer for Wednesday Evening . O My God , to whom belong the issues of Life and Death ! naked came I from my mothers Womb , naked shall I return thither . What is my life but a Vapour , which appears for a while , and then vanishes away ! O Lord ! thou hast made this life transitory , dangerous , short , full of misery , subject to vanity , and as it were a span long ! and all to make me desire to be dissolv'd and to be with Christ ; yet how dreadful is death to me ! How do I tremble at the thoughts of it ! What should make me so deeply enamour'd with this Life ? At the best it is a Warfare ; within are Tumults , without are Fightings ; I am in a continual state of War here with Covetousness , with Passion , with Pride , with Ambition , with carnal Lusts , with Allurements of the world , with suggestions of the Devil ; when one sin is beaten away , another rises ; when I think I have mortified one Corruption , another starts up ; The Discontents and Vexations , the Troubles , and the Disappointments I meet withal are innumerable ; and can I delight to dwell in such a Valley of Tears , surrounded with so many Snares , encompassed with so many Dangers ? Should not this make me desirous to be gone ? O my God , make me willing to leave this world ! Take away from me the fear of death . Why should I fear , when my Great Master hath overcome this King of Terrours ? I will follow my Redeemer , I will conform to his Example , I will tread in his steps ; this is my resolution , this the firm purpose of my Soul ! And why should I doubt of his assisting me ! Why should not I be confident , that my death will be a passage from Mortality to Immortality , from Corruption to Incorruption , from Trouble and Misery , to Rest and Tranquillity ? Death is the way to the Kingdom of Heaven . I cannot inherit it , except I die . Do I long for that Kingdom , and shall I be afraid of the way that leads to it ! I must die ! O sweet Jesu ! let me die contentedly . Let Death be my choice . Let me embrace it before this miserable life , that after death I may live with thee for ever . Amen . A Prayer for Thursday-Morning , relating to the Meditation prescribed for Thursday , Exercise 3. O God , whose Judgements are unsearchable , and thy ways past finding out ! Who art just as well merciful , and hast ordained a Dungeon for Rebels , as well as a Paradise for the Innocent ! Horrour is ready to overwhelm me when I reflect on the eternal miseries of the Damned ! when I think on the unquenchable fire , and on the Worm that dies not , how should I tremble at the sins that lead men to those torments ! As eye hath not seen , and ear hath not heard , and the heart of man cannot conceive the joys of Heaven , so I must judge of these future miseries too . O dreadful day , when God shall take vengeance of his Enemies ! when not onely all the Pain and Anguish that mankind endures here , shall there be poured out on sinners , but far greater too . How unable am I to endure here the aking of a Tooth , the torments of the Gout , the misery of the Stone , the fire of a Fever , the raging of the Cholick , the exquisite pain of the Strangury ! O then ! what must those miseries be , which know no respit , no interval , no rest , no quiet , no ease , no abatement ! Where Vengeance will come with a Deluge , and not onely the pain of a single Disease will be inflicted , but all pains together will meet in the miserable Sufferer ! Where all things will combine to make him wretched , and all his former pleasures turn into Gall and Wormwood ! And yet how regardless of these miseries does Mankind live ! How little are they frighted with this Fire ! How little are they disturbed with this approaching Woe ! O my gracious Lord ! suffer me not to fall asleep with the foolish Virgins , while the day doth last ; while I have time to work , while I am on this side Eternity , let me dread these terrours , and the causes of it . Whenever I am tempted to offend thee , O let these Torments check mine inordinate desires ! O let me consider how short the pleasure is , and how long the bitterness it ends in ! Surely thou wilt let the disobedient know one day how odious sin is in thy sight , and how dangerous it was to abuse thy patience ! O give my Soul no rest till I firmly believe all this , and believing it , may escape the wrath to come , through Jesus Christ our Lord. Amen . A Prayer for Thursday-Evening . GReat God , whose excellency is over Israel , whose strength is in the Clouds , who art terrible out of thy holy places , who hast a mighty Voice , a Voice that will one day shake the world , and summon all Mankind to come out of their Graves , and to appear before thy Judgement seat ! What confusion will the wicked and careless world be in , when thou shalt with indignation send them away into the fire , prepared for the Devil and his Angels ! where they must be for ever deprived of thy Favour , and want thy gracious Influences ; where their fancy will be eternally affrighted with hideous and monstrous shapes , where their Passions will be in a perpetual uproar , where the remembrance of their former Mercies will continually sting them , where their Reason will be their Tormentor , their Conscience their Executioner , and yet unable to make an end of them , where their Souls will be everlastingly torn with grief and discontent , where God will be the object of their Hatred , and their minds will not be able to entertain one kind thought of their Judge ; where their Souls will be like the troubled Sea when it cannot rest , and eternal darkness and gloominess make their estate most uncomfortable ; where no creature pities them , and no man , no Angel , no Devil affords them any consolation ! O God! can I love my self and not endeavour to prevent this miserable condition ? O call to me , bid me think of it , convince me of it . Cure my blindness . Let Hell be the greatest object of my fear . Let me not fear Poverty , Contempt , Sickness , Exile , or the unkindness of men , so much , as this horrible Tempest . O let me not grow careless of it , because I see it not , and I have not as yet felt it . Let me therefore dread it , that I may never feel it . Let not the world drown my thoughts of it . Let not my Lusts put it out of my mind . Let not the Devil perswade me that I am in no danger . I am in danger , O let me see it , and run away . Lord ! here cut , burn , torture , and afflict me , so thou wilt but make me happy for ever . O let the King of Heaven hear me when I call , through Jesus Christ our Lord. Amen . A Prayer for Friday-Morning , relating to the Meditation prescribed for Friday , Exercise 3. GReat Saviour of the world , who wast wounded for my Transgressions , and bruised for my sins ! Thou art that innocent , and immaculate Lamb , which for sinners , Enemies , and condemned creatures , gavest thy back to the Smiter , and sufferedst thy self to be beaten , crown'd with Thorns , mocked , derided , and inhumanely abused ! A love fitter to be admired in silence , than praised with imperfect expressions ! How freely didst thou part with thy bloud to save my life , and to procure my safety ! Never was Bloud spilt upon such an account ; or if there were , never was such precious Bloud spilt as thine was , bloud which drives away Devils , invites Angels , cleanses Souls , purifies the Tabernacle , washes the whole world , and opens the Gate of Heaven ! Who can be so irreligiour as not to be pricked at the heart with the thoughts of thy Passion ? Who can be so arrogant , or proud , as not to be humbled with the sight ? who so cholerick , as not to be melted into meekness with the contemplation ? Who so luxurious , as not to be tempted to self-denial with this spectacle ! O let thy Cross have that effect upon me , that I may crucifie my Flesh with all its Lusts and Passions . Let thy Charity to thine Enemies prevail with me , to do good to them that hate me ! Let thy Patience under Reproaches oblige me to be silent under Calumnies . Let thy love to my Soul wound my Heart , that I may long for thee , breathe after thee , as my greatest comfort , think of nothing so much as of thee , value nothing so much as thee , delight in nothing so much as in thee , for thou hast done for me beyond expectation , beyond imagination , more than Father and Mother ever did , more than my dearest Friends ever did , more than mortal man can do . O chain my heart to thine , and let nothing separate me from thy love , but be thou mine , and let me be thine , and dwell with thee for ever . Amen . A Prayer for Friday-Evening . OJesu ! who hast led Captivity Captive , spoiled Principalities and Powers , made a shew of them openly , and triumph'd over them ! How powerful was thy Death ! How victorious thy Cross ! How potent were thy Agonies ! How effectual thy Sufferings ! Thy Cross is my Conquest . Thy Gibbet is my Triumph . At that Devils tremble , and they that are not afraid of splendid Palaces , are afraid of the Tree on which thy sacred Body was stretched out . How shall Sin reign any longer in my body , after such Compassion ! Shall not I blush after such Mercy to offend that Friend , who died for me ? Shall I reward evil for good , or dare to act against thee any more , who hast conquered my greatest Enemies for me ! They would have swallow'd me up quick , when they were so wrathfully displeased at me , but thou camest to my rescue , and wouldest not let me perish by their fury . I can plead no more that Sin and the Devil , and the World are not conquerable , for thou hast made them so . They have lost their force and power , and a poor Christian can make even Devils tremble . O let the world be for ever crucified to me , and me unto the world . Let me not be afraid of Affliction , when my Lord and Master hath endured so much for me . I hope to share in the glories of thy Crown , O let me not be ashamed to bear thy Cross. O blessed Jesu ! who art a Guide to the Blind , a Way to the erring Soul , a Staff to the Lame , a Comforter to the Poor , a Harbour to the tossed with Tempests , a Counsellour to the Perplexed , Wisdom to the Foolish , the glory of Martyrs , the joy of Angels , the Foundation of the Church , the Physician of the Sick , Meat to the Hungry , Drink to the Thirsty , Clothes to the Naked , be thou all this to me , and let thy Cross supply all my wants , and in this let me glory and rejoyce day and night , that being in some measure crucified with thee here , I may be glorified with thee hereafter . Amen . A Prayer for Saturday-Morning , suited to the Meditation prescribed Exercise 3. for Saturday . OGod , who art Purity and Holiness it self ! How despicable , how odious , how contemptible have I made my self in thy sight by departing from thy holy Commandments delivered unto me ! How like an Adversary ! how like an Enemy of the Cross have I lived ! How may I stand amazed at thy patience , that I am yet on this side Hell ! What ingratitude have I been guilty of , to thee the best of Masters , and the kindest Father , who hast been tender of me to a Miracle ! How can I reflect upon my unthankfulness without blushing ! O that I might not be able to remember any of my sins without horrour ! How have I undervalued thy wisdom by thinking my self wiser than my God , and by approving that , which thy wisdom hath condemned , as folly and bruitishness ! What fruit had I then in those things whereof I am now ashamed . What warnings hast thou given me , not to venture on those dangerous baits , and yet I have set light by them ! I have been loath to believe those , who poison'd by this Viper , have cried out , that they have been cheated and murthered ! I would not believe , till I found death in the pot , and by woful experience saw , that all the fair promises of sin , are meer Delusions . Lord discover to me my secret errours , and the sins I have been loth to know , convince me of their odiousness and fearful consequence ! Teach me to remove my foot far from them , and let me not come near the door of their house . Instead of excusing of them , give me grace to confess , and fight against them . Let not the present satisfactions tempt me to run into that fire , and anguish , they end in . Though the World lies in wickedness , yet let the familiarity and common practices of men be no temptation to me . Let me ever look up to that Great , and Glorious God , who interdicts it , and count my self happier in thy favour , than in all the Solaces and Flatteries of evil men . Anoint me with the oyl of gladness , and let me rejoyce in nothing so much as in doing thy will , through Jesus Christ our Lord. Amen . A Prayer for Saturday-Evening . O Thou , at whose presence Devils tremble , and Sinners are afraid ! How blind hath sin made me ! How hath it darkned my Understanding , and clouded all my Faculties ! How hath it deprived me of spiritual strength , and thrust me into the very Jaws of the roaring Lion ! What power have I given to my spiritual Enemies by offending thee , and how have I armed those Foes against mine own Soul ! How like an Atheist have I lived , while I have been careless of thy Omniscience and Omnipresence ! How basely have I preferred mine own will , and the favour of men , before thy Precepts , and the light of thy Countenance ! O the many idle , foolish , silly , lascivious , ridiculous , censorious Words , Speeches , Discourses , and Answers , that I have been guilty of ! How little regard have I had to thy Day , thy Name , thy Word , thy Ordinances , to the duty of Prayer , and to the Ministry ! How inattentive in hearing thy Word , how cold in Prayers , how negligent in the duties of my respective Relations have I been ! What pettishness , peevishness , impatience , touchiness ! What envy , hatred , passion , secret grudges have I harboured in my Bosom ! What impure , covetous , unclean , disorderly thoughts and desires have I suffered to lodge in my Breast ! What a stranger have I been to that veracity , meekness , patience , humility , charity , tenderness , compassion , steddiness in holiness , and readiness to every good word , and work , which thou hast peremptorily commanded ! How have I rendred railing for railing , mistrusted thy Providence , allowed my self in discontentedness , and been a Coward in thy service ! O my God! I renounce all these swarms of sin , and beg thy Illumination , Assistance , Power , Grace , and Influence against them ! Come Lord ! Come into this Soul of mine , and erect thy Throne in my Breast ! Whenever I am tempted for the future , let me say , I am a Christian , I am not mine own , I am bought with a price , and I cannot yield ! O make me stand in awe of mine own Conscience , and give me Rivers of Tears to deplore what is past ! O my God! I desire to walk in the light , even as thou art in the light , that I may have fellowship with thy Saints , and the bloud of Jesus Christ may wash me from all sins . O quicken me , O strengthen me , O leave me not ; in thee do I trust , let me never be confounded for Christs sake , to whom with thee , and the eternal Spirit , be all Honour and Glory for ever . Amen . Advertisement . 1. THough the Lords Prayer be not mentioned in the foregoing Supplications , yet a Christian that makes use of these Devotions , may , and ought conscienciously to add it . 2. As besides our own spiritual Wants , we are to recommend to God the necessities of others , so the following Ejaculations , may be added to the foregoing Prayers . For the whole Race of Mankind . ARise O Lord , let thy Light shine , and let thy Glory rise upon Heathens , Jews , Mahometans , and others , who have not known thee , and upon all the Families that do not call upon thy Name . Remove the darkness that covers the Eàrth , and the gross darkness under which whole Nations lie . Let all men see the light of thy Gospel , and flow to it , that their hearts may fear , and be enlarged , and glorifie the House of thy Glory . For the Universal Church of Christ. HAve mercy , Lord , on thy Church dispersed all the world over . Let violence be heard in her no more , nor wasting and destruction within her borders . Let her Walls be called Salvation , and her Gates Praise . Let her Priests be cloathed with righteousness , and let her Saints rejoyce and sing . Let her righteousness go forth as brightness , and the Salvation thereof as a Lamp that burns . For the King. GIve the King thy Judgements , O God , and let him judge thy People with Righteousness . Be thou his Goodness , his Fortress , his high Tower , and his Deliverer , his Shield , in whom he may trust , and subdue his people under him ; send thy hand from above , and rid him , deliver him out of great Waters , from the hand of strange Children , whose mouth speaketh Vanity , and their right hand is a right hand of Falsehood . Let him rule in the fear of God , and let his glory be as the light of the Morning , when the Sun rises , even as a Morning without Clouds . For the Royal Family . LEt their glory , O Lord , be great in thy Salvation , Honour and Majesty do thou lay upon them . Be thou entreated to make them blessed for ever , and exceeding glad with thy countenance . Let their goodness be answerable to their greatness , and make them shining and burning lights , that others may see their good works , and praise their Father which is in Heaven . For the Bishops and Clergy . ENable thy Ministers , O Lord , to hold Faith and a good Conscience ; Make them great examples of the Believers in Word , in Conversation , in Charity , in Spirit , in Purity . Let them meditate upon these things , give themselves wholly to them , that their profiting may appear to all . Let them take heed unto themselves , and unto their Doctrine , and continue in it , that they may both save themselves and them that hear them . For the People of the Land. O Lord , make the people willing in the day of thy power , willing to fear God , to honour the King , and to love one another with a pure heart fervently . O that there were such a heart in them , that they might love thee , and fear thee , and keep all thy Commandments always , that it might be well with them , and with their Children for ever . Pardon their crying sins , and perswade them to do justly , to shew mercy , and to walk humbly with their God. For persons distressed in Body or Mind . O Lord , bind up the broken-hearted , proclaim Liberty to the Captives , and the opening of the Prison to them that are bound : Proclaim the acceptable year of the Lord to the miserable , and the day of peace to comfort all that mourn . Give unto them Beauty for Ashes , the Oyl of Joy for Mourning , the Garment of Praise for the Spirit of Heaviness . For their Shame let them have double , and for Confusion , let them rejoyce in their Portion , and let everlasting Joy be upon their heads . For Relations . LOrd , be thou a Father , a Husband , a Friend , a Master , a Ruler , and a Protector to them all . Make them thy Friends , thy Children , thy Favourites , love them freely , receive them graciously , let their Souls be bound up in the bundle of life with thee , keep them as the Apple of thine eye , and when thou makest up thy Jewels , remember them , and spare them as a man would spare his own Son that serves him . For Benefactors . LOrd , do good to them that have done good to me . Bless them with a true Repentance , with pardon of all their sins , with a mighty sense of God , with a holy fruitfulness in all good works , with a meek and humble Spirit , with peace of Conscience , with joy in the Holy Ghost , with eminency of Vertue , and for the kindnesses they have shewn to me , and mine , reward them sevenfold with mercy into their Bosoms . For Enemies . LOrd bless them that curse me , do good to them that hate me , be merciful to them that either have wrong'd me , or would despitefully use me , and transform them by the renewing of their mind , that they may prove what is the holy and acceptable and perfect will of God. Advertisement . 3. I Thought to have made an end here , but for some reasons was prevailed withal to add these following Prayers . For a Sick person . O Thou , who deliverest the Poor when he cries , the Needy also , and him that hath no helper , look upon this thy weak Servant , from the habitation of thy Holiness , and be a Physician to his outward and inward man. At once heal his Soul and Body . Speak the word , and thy Servant shall be whole . Bless him with a sound Repentance , and make this affliction an effectual means to produce in him the peaceable fruits of Righteousness , of Faith , and Love , and Charity . Hear his Prayers , regard his Groans , give him ease under his burthen , restore his Soul , and make him thankful for thy Mercy , thorough Jesus Christ our Lord. Amen . A short Thanksgiving after Recovery . I Thank thee O Father , Lord of Heaven and Earth , because thou hast been pleased to spare this thy unworthy Servant . Fill me with a mighty sense of thy Goodness . O let this Mercy never never be forgotten . Let me see thy hand in this providence , and admire the great Giver of this Blessing . Be thou hereafter in all my thoughts . Encrease my desires after thee , my fear of offending thee , my care to please thee , my love to thy ways , my zeal to thy Glory , and fit me for thy everlasting Kingdom , through Jesus Christ our Lord. Amen . A Prayer for a Woman with Child . O Thou , who settest the Poor on high from affliction , and makest him Families like a Flock . Take pity of me , O thou that hearest Prayers , be with with me in the hour of trouble , when Fear and Anguish come upon me . Forget my sins , and strengthen me with thy Grace . Bless the Fruit of my Body , and sanctifie it early . As the Mountains are round about Jerusalem , so let the Lord be round about me from henceforth , even for ever , and though I sow in Tears , yet let me reap in Joy. Be thou my Fortress and Deliverer , and in the great danger watch over me for good and not for evil , and enable me to tell my Friends what the Lord hath done for my Soul through Jesus Christ our Lord. Amen . A Thanksgiving after safe deliverance . O God! How am I bound to praise thy great and glorious Name , who hast not forsaken me when my Soul was in trouble . Out of the depth have I cried unto thee , and thou hast heard my voice , and my supplication . For this shall every one that is godly pray unto thee in a time , when thou mayst be found . O Lord my God , I cried unto thee , and thou hast healed me . Thou hast brought up my Soul from the Grave , thou hast kept me alive , that I should not go down to the Pit. Thou hast turned for me my mourning into dancing , thou hast put off my Sack-cloth , and girded me with gladness , to the end that my glory may sing praises to thee and not be silent . O Lord my God , I will give thanks unto thee , and delight my self in the Lord for ever , thorough Jesus Christ our Lord. Amen . A Prayer for one that intends a Single Life . O Most gracious God , who givest power to the weak , and strength to the feeble , thou knowest my purposes , and seest my desires , and art acquainted with my design of being married to none but thee . O blessed Bridegroom of my Soul , give me chast desires , power to resist Temptations , strength to subdue the motions of the Flesh. Dwell in me by thy Spirit . Teach me to love thee passionately . Let no other object engross my Affections . Give me a spiritual Appetite . Keep me unspotted in this sinful world . Be thou my All , my Riches , my Pleasure , my Delight , my Crown , my Glory , through Jesus Christ our Lord. Amen . A Prayer for one that is entring into a Married state . O God , who hast made Marriage an honourable thing , and promised to bless those that marry in the Lord ! In thy name I am entring into another state of life . Be merciful unto me , O Lord , rejoyce the Soul of thy Servant , for unto thee O Lord do I lift up my Soul. Direct me in all my actions . Counsel me in what I am to do . Encline my heart to fear thy Name . Enrich her , that is to be my Yoak-fellow with the choicest of thy favours . Give us both hearts to rely and depend upon thee . Let 's look up to thee , in all our concerns . Make our mutual love sincere , and constant , and let 's encourage one another to godliness . Make us helpful one to another , and in our lawful endeavours , and enterprizes let 's see thy bountiful hand . Make us both pleas'd with what thou shalt think fit to send upon us , and contented in all conditions , and with united force let 's press toward the mark of eternal glory , through Jesus Christ our Lord. Amen . A Prayer before a Journey . O Thou who wast a Pillar of Cloud to thy People of old in the day , and a Pillar of Fire by night , watch over me in this Journey day and night . Be thou my Guide , my Star , my Light , my Director , and bring me safe to the place I intend for . Preserve me from all evil . Protect me from all dangers , let thine Angel be my Guardian , and under the shadow of thy Wings let my refuge be , that I may observe thy Statutes , and keep thy Laws , through Jesus Christ our Lord. Amen . A Thanksgiving after a safe return . BLessed God , whose works are honourable , and glorious , and who hast made thy wonderful works to be remembred , give me leave to admire , and to praise thy Providence , which hath covered me with its Feathers , and been my Shield and Buckler , which hath kept me from the terrour by night , and from the destruction that wasteth at noon day . I cheerfully offer here unto thee the Sacrifice of righteousness , and as I see the loving kindness of the Lord , so enable me for the future to live in a thankful remembrance of thy goodness , and let this and all thy other gracious Providences prevail with me to walk before thee with a perfect and upright heart , through Jesus Christ our Lord. Amen . A Prayer for one , that is going to Sea. O Thou , who stillest the raging of the Sea , so that the Waves thereof are still . Thy Way is in the Sea , and thy Path in the great Waters , and thy Footsteps are not known . O God! I am like to see thy Works and Wonders in the deep . Be with me I beseech thee in my going out , and in my coming in . Spread thy wings over me , and let me find by blessed experience , that they who trust in thee shall never be confounded . Prosper my Voyage , and give success to my endeavours . Let not the Deep swallow me up , neither let the Flouds drown me . Shine upon me day and night , and with thy love cherish my fainting Spirits . Let no evil examples have dominion over me . Let thy fear be upon my Soul , at all times , and let nothing tempt me to depart from my integrity . Let my Soul learn by thy Providences to keep close to thy Word , and let that be my Comfort in all my Afflictions , through Jesus Christ our Lord. Amen . A Thanksgiving when one is returned safely . O God , thou art the God , that doest Wonders , thou hast declared thy strength among the People , Thou hast with thine arm redeem'd thy People , the Sons of Jacob and Joseph . I will praise thee , for thy goodness , and for thy wonderful Works to the Children of men . I will exalt thee in the Congregation of the People , and praise thee in the Assembly of the Elders . I cried unto the Lord in my trouble , and thou broughtest me out of my distresses . Thou hath delivered me from the great Waters , and my Life hath been precious in thy sight . Recreate my Soul with the thoughts of thy mercy , and while I am sailing through the boisterous Sea of this World , let thy Word be a Lanthorn to my Feet , and a Light to my Paths , through Jesus Christ our Lord. Amen . A short Prayer before Divine Service or Sermon . O God , I am come into the house , where thy Honour dwelleth . Overaw me with a sense of thy Presence , that I may pray with understanding , and like a person concern'd about the blessings , I shall pray for . Fix my Thoughts and Affections on thy sweet self , and teach me to make intercessions with groans , which cannot be uttered . Let thy Word be sweet to me , and give me a tractable Spirit , that may cheerfully , and willingly submit to the Yoak of the Lord Jesus . Assist me in all my Duties and Devotions , and let thy good Spirit direct and order them to thy Glory . Make my Soul a gainer by these spiritual Exercises , and let all the Congregation feel the power of thy influences , that with one heart , and one voice , we may glorifie God in the day of Visitation , through Jesus Christ our Lord. Amen . A Prayer after Divine Service and Sermon . O Thou , who livest for ever and ever , I have pray'd , I have heard thy Word , I have joyn'd with thy People in their Supplications and Prayers . If thou Lord shouldest mark Iniquities , who shall stand ? Pardon , I beseech thee , the iniquities of my holy things , and what imperfections thou hast seen in my Devotions , cover them with the unspotted righteousness of Christ Jesus , and cleanse them with his Bloud . Cast me not away from thy presence , neither take thy holy Spirit from me . Accept of my imperfect Services , and make me more circumspect in all my ways . Let thy Word be written in my heart , and let neither the cares , nor riches , nor pleasures of the world steal it away . O give me thy Grace to walk according to this rule , through Jesus Christ our Lord. Amen . A Morning-Prayer for a Family . O God , great and glorious ! the Day is thine , and the Night is thine , thou hast made Summer and Winter , thou hast made the out-goings of the Morning and Evening to rejoyce . How great is thy loving kindness ! therefore the Children of men shall put their trust under the shadow of thy Wings . We praise thee O God , we acknowledge thee to be the Lord. Thou art the great preserver of men . Thou hast protected us the night past , and through thy mercy we have escaped innumerable dangers ; thou hast been our refuge , our hiding place , our fortress , and our deliverer . One Generation shall praise thy Works unto another , and declare thy mighty acts . We see thy goodness again in the land of the living . Thou hast spread thy Wings over us , thou hast covered us with thy Feathers . Thou knowest our frame , and remembrest we are dust . Thou knowest how unable we are to keep our selves , and therefore hast taken care of us , and unto this moment thy favours and loving kindnesses rest upon our Souls and Bodies . O that men would praise the Lord for his goodness , and declare his wonderful works to the Children of men ! We cannot but remember , how like a Father thou hast pitied us all our days . We have always found thy help in the time of trouble . How precious are thy thoughts , which are to us ward ; they cannot be reckon'd up in order unto thee . If we would declare and speak of them , they are more than can be numbred . What Sacrifices of thanksgiving are we bound to offer unto thee for thy love to our Souls in Christ Jesus , for the assistances of thy Holy Spirit , for thy Word , and Ordinances , and for all the encouragements we have to lay hold on eternal life ! O make us sensible of thy goodness ! Let us see how sweet , and how gracious thou art , and let this sight work in us a perfect hatred of sin , and a fervent love to the ways of holiness . Discover to us the errours of our ways . Reveal to us our secret corruptions . Let not only greater , but even all lesser sins become odious and loathsom to our Souls . Establish us with thy grace , uphold us with thy free Spirit . Leave us not to our selves , rule us by thy power , direct us by thy wisdom . Enable us to do thy will. Encourage us to cleanse our selves from all filthiness both of flesh and spirit , and whatever things are praise-worthy , let 's not onely think of them , but practise them . Give us earnest desires to imitate the best of mankind . Let 's delight greatly in thy Commandments . Lord ! open the eyes of our Understandings , that we may look more earnestly upon the spiritual riches thou hast vouchsafed unto us , and may be enamour'd with them , and despise the vanities of the world , and set our affections upon the things which are above , and may at last obtain the end of our Faith , even the salvation of our Souls . Be with us this following day . Make us watchful over our senses . Work in us a detestation of all filthy discourses , and of all the ill we see in the world . Teach us how to live in thy fear , and whatever sin we are tempted to , let 's tremble at it , and say , how can we commit this wickedness , and sin against our God! Let thy holy Angels keep us in all our ways . Order our steps according to thy Word . Direct and guide our thoughts , and words , and actions . Bless all our lawful endeavours . Cross and disappoint us , in that which is offensive to thy holiness . Prosper that which is expedient for us . Give us courage , and wisdom , discretion , and resolution in our behaviour toward God and men , and let 's use the world , as if we used it not . Keep our thoughts fixed upon a better life , that whenever thou shalt call us away from hence , we may be ready and willing to obey thy Summons , through Jesus Christ our Lord. Amen . Here the Prayers for the King , Royal Family , Church , &c. may be added . An Evening Prayer for a Family . MOst holy , and ever-glorious God! how excellent is thy Name in all the World ! Thou art to be seen in all thy works , and we have seen thee , the day past , in thy various Mercies and gracious Providences , for which we do here render our most humble and hearty thanks . O God! who is like unto thee ? For though thou dwellest on high , yet thou humblest thy self to behold the ways of the Children of men ! What are we , that thou shouldest take notice of us ! or what is our frame , that thou shouldest have such respect unto us ! We see thy condescention , and admire it . We see thy loving kindnesses , and praise thy Name . Thy Mercy reacheth unto the Heavens , thy Faithfulness unto the Clouds . Thou givest unto us all that our Hearts , and Faith , and Reason can desire ! What a glorious gift is the Son of thy bosom ! what rich Presents are thy Promises ! how industrious is thy Providence , to engage our hearts to love thee ! yet how backward are we to this duty ! How loath to raise our Souls above the world ! How unwilling to take thee for our greatest treasure ! We say , and speak glorious things of thee now and then , but we feel them not . O touch our hearts , and warm them with the fire of the Sanctuary , and let 's know no other thing , than to love thee with all our hearts , and with all our Souls . Be thou the pleasing object of our Souls , and let 's be displeased with nothing but what displeases thee . Teach us to neglect our own will , that we may the better comply with thine , and let 's walk by this golden Rule , to speak little , to think little , and to do much . Thou hast done great things for us , denied thy self in thy glory , majesty , and splendor to do us good , let 's therefore scruple nothing that thou commandest ; and give us strength to do what thou commandest , and then command what thou pleasest . Enable us to act , and speak , and live , as in thy presence , where-ever we are , and whatever we are doing , and let 's so live in the world as not to be of the world . Let no condition thou shalt call us out unto , be uneasie or unpleasant to us , and whenever thou shalt think fit to correct us , let 's look upon the providence , as intended for our good . Whenever we are exercised by Temptations , let 's not grow impatient , but rest in an humble and cheerful resignation to thy Will. Fit us for the hour of our death , and let 's not delay our seriousness to a sick bed . Let 's readily obey thy present call , and take heed of procrastinations . Let the great things that depend upon our death , be much in our thoughts , and let 's not put the evil day far from us . Encourage us so to so journ here , that at our journeys end , we may be received into everlasting habitations . Take us all into thy protection this following night . O thou great Shepherd of Israel , who neither slumberest nor sleepest , spread thy wings over us , and we shall be safe . Fit us for the duties of the following day . Teach us to commune with our hearts upon our beds , and to meditate of thy wondrous works . Let our rest be comfortable to the refreshing of our bodies , and that we may be the better able to discharge our duties the following day . Let our everlasting rest be never out of our minds , and from the sweetness of our rest on our Beds , let 's take occasion to consider , how much sweeter our eternal rest will be in thy bosom . Banish from our minds all foolish and vain imaginations , and let 's ever think our selves most happy when we do most converse with thee , who art most blessed for ever . Visit us with the favour thou bearest unto thine own people ; and give us all such resolutions to serve thee , that we may never be faint or weary in thy service , through Jesus Christ our Lord. Amen . A Grace before meat . O Lord , thy bountiful hand hath provided these thy good Creatures for me [ us ] . Let me use them with Moderation , Temperance , and Sobriety , to the glory of thy Name , through Jesus Christ our Lord. Amen . Or : LOrd , let me see thee the great Creator in these thy Creatures , and as thou dost intend them for my nourishment , so let my Soul be encouraged by these Mercies to abound more and more in Goodness and Vertue , through Jesus Christ our Lord. Amen . A Grace after meat . O Lord , who art the great Preserver of men , and who hast fed me at this time with thy Blessings , receive my humble Praises for these thy Mercies , and engage me to walk before thee in Righteousness and true Holiness , through Jesus Christ our Lord. Amen . Or : HOw excellent O Lord , is thy loving Kindness , I have seen and tasted again how sweet and gracious the Lord is . Make my will perfectly conformable to thy Will , and let these and all thy other Mercies prove Motives to me to love thee unto the end , thorough Jesus Christ our Lord , Amen . FINIS . THE TABLE . A Prayer relating to Exercise 1. which is to pray without ceasing . Page 1 A Prayer relating to Exercise 2. which is every Morning to resolve to tie our selves that day to certain Rules of Living . 5 A Prayer relating to Exercise 3. viz. Every day to spend half an hour or some such time , in thinking of good things . 10 A Prayer relating to Exercise 4. viz. To study deep Humility . 16 A Prayer relating to Exercise 5. viz. To bridle our Tongues . 21 A Prayer relating to Exercise 6. viz. To watch against little sins . 26 A Prayer relating to Exercise 7. viz. To keep a strict guard over our Eyes . 33 A Prayer relating to Exercise 8. viz. To make use of the Virtues and Vices of our Neighbours . 40 A Prayer relating to Exercise 9. viz. To put a charitable interpretation upon what we see or hear . 45 A Prayer relating to Exercise 10. viz. Conscientiously to discharge the duties of our several Callings and Relations . 51 A Prayer relating to Exercise 11. viz. To resist all sorts of Temptations . 56 A Prayer relating to Exercise 12. viz. To stand in awe of God , when we are alone and no creature sees us . 62 A Prayer relating to Exercise 13. viz. To do all things to Gods Glory . 67 A Prayer relating to Exercise 14. viz. To stir up and exercise the Graces God hath given us . 73 A Prayer relating to Exercise 15. viz. Every night before we go to bed to call our selves to an account for the actions of the day . 80 A Prayer relating to Exercise Extraordinary 1. viz. To enter into solemn vows and promises . 85 A Prayer relating to Exercise Extraordinary 2. viz. To subdue the body by fasting . 91 A Prayer relating to Exercise Extraordinary 3. viz. To use watching , or abstinence from sleep . 97 A Prayer relating to Exercise Extraordinary 4. viz. To apply our selves to Self-revenge . 103 A Prayer for Sunday Morning . 109 A Prayer for Sunday Evening . 117 A Prayer for Munday Morning . 124 A Prayer for Munday Evening . 128 A Prayer for Tuesday Morning . 132 A Prayer for Tuesday Evening . 136 A Prayer for Wednesday Morning . 140 A Prayer for Wednesday Evening . 144 A Prayer for Thursday Morning . 149 A Prayer for Thursday Evening . 154 A Prayer for Friday Morning . 159 A Prayer for Friday Evening . 163 A Prayer for Saturday Morning . 167 A Prayer for Saturday Evening . 172 A Prayer for the whole Race of Mankind . 178 A Prayer for the universal Church of Christ. 180 A Prayer for the King. 181 A Prayer for the Royal Family . 183 A Prayer for the Bishops and Clergy . 184 A Prayer for the People of the Land. 185 A Prayer for persons distressed in body or mind . 187 A Prayer for Relations . 189 A Prayer for Benefactors . 190 A Prayer for Enemies . 192 A Prayer for a Sick person . 193 A Thanksgiving after Recovery . 195 A Prayer for a Woman with Child . 197 A Thanksgiving after safe Deliverance . 199 A Prayer for one that intends a single Life . 201 A Prayer for one that is entring into a Married state . 203 A Prayer before a Journey . 205 A Thanksgiving after a safe Return . 207 A Prayer for one that is going to Sea. 209 A Thanksgiving when one is returned safely . 211 A short Prayer before Divine Service or Sermon . 213 A Prayer after Divine Service and Sermon . 215 A Morning-Prayer for a Family . 217 An Evening-Prayer for a Family . 224. A Grace before Meat . 231 A Grace after Meat . 233. FINIS . Notes, typically marginal, from the original text Notes for div A44516-e2140 Here the Benefactors Names may be mentioned . 
A19616	----	Scala cœli Nineteen sermons concerning prayer. The first sixe guiding to the true doore: the residue teaching how so to knocke thereat that wee may enter. The former part containing a preparation to prayer, the latter an exposition vpon the seuerall petitions of the Lords prayer. Andrewes, Lancelot, 1555-1626. 1611 Approx. 429 KB of XML-encoded text transcribed from 259 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A19616 STC 605 ESTC S115859 99851076 99851076 16331 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19616) Transcribed from: (Early English Books Online ; image set 16331) Images scanned from microfilm: (Early English books, 1475-1640 ; 867:01) Scala cœli Nineteen sermons concerning prayer. The first sixe guiding to the true doore: the residue teaching how so to knocke thereat that wee may enter. The former part containing a preparation to prayer, the latter an exposition vpon the seuerall petitions of the Lords prayer. Andrewes, Lancelot, 1555-1626. [14], 248, [1] p. Printed by N. O[kes] for Francis Burton, dwelling in Pauls Church-yard, at the signe of the Greene Dragon, London : 1611. By Lancelot Andrewes. Printer's name from STC. Errata on A8r. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lord's prayer -- Sermons. Prayer -- Sermons. Sermons, English -- 17th century. 2002-04 TCP Assigned for keying and markup 2002-05 SPi Global Keyed and coded from ProQuest page images 2002-06 Kirk Davis Sampled and proofread 2002-06 Kirk Davis Text and markup reviewed and edited 2002-07 pfs Batch review (QC) and XML conversion Scala Coeli . Nineteene Sermons Concerning Prayer . The first sixe guiding to the true Doore : The residue teaching how so to knocke thereat that wee may enter . The former part containing a preparation to prayer , the latter an Exposition vpon the seuerall petitions of the Lords Prayer . Iames. 4.3 . Yee aske and receiue not , because yee aske amisse : that yee may spend it vpon your lustes . LONDON Printed by N. O. for Francis Burton , dwelling in Pauls Church-yard , at the signe of the Greene Dragon , 1611. TO THE RIGHT WORSHIPFVLL SIR GEORGE MANVVARING of EITHFIELD in the County of SALOP Knight , and to the vertuous Lady Madame ANNE his beloued wife : As also to the right worshipfull and well qualified Gentleman Sir ARTHVR MANWARING Kinght , their sonne and Heire , Caruer to Prince HENRY his Grace , Prince of Wales , All happinesse Internall , Externall , Eternall , heartily wished . RIght Worshipfull , if Christs owne Disciples , though feruent in Spirit , yet in acknowledgement of their ignorance , were desirous that he should teach them ( as Iohn also had taught his Disciples ) how to pray . How much more neede then haue we , in these our daies of frozen zeale , to desire instruction in this duty . If much babbling , & blind deuotion were acceptable before God , the Papist would get the Goale : If turning vp the eyes to heauē , with bended knees to publicke view , but hallow hearts ( deceiuing men ) were acceptable to God , the Hypocrite would out-strip al : If not praying at all , were acceptable before God , the Atheist would attaine heauen before all . But if all of these be so farre wide thereof as that the one 's not praying at all , and the others , praying amisse , bee both turned into sinne ; then well may wee say , Lord teach vs how to pray , that our prayers , or not praying at all , bee not turned into sinne also . Many of vs , though liuing in the bright sun-shine of the Gospell , yet know not How , For what , or To whom , to pray . How our hearts are vtterly vnprepared , our thoughts wandring , our cogitations musing vpon vanities : For what , when wee should pray for Spirituall things , wee craue earthly and carnall things , when afflictions are needfull to bee heaped vpon vs , wee are impatient vnder the least burthen , desiring all things that may keepe downe our proud flesh , and prepare vs better to Godward , to bee remoued : To whom , Some pray to Mary , some to Peter , some to Paul , creatures of God ; Some to Crucifixes , stocks , & stones , the works of mens hāds , forsaking the true God , and blaspheming his holy name by idolatry and Paganisme . These Sermōs following ( right Worshipfull ) in my weake vnderstanding , giue great light ( in this kind ) vnto the simple , profitable & sound directions to the learned , wholesome instructions vnto all : The Title of the Booke expresseth sufficiently the subiect therof ; The Sermons themselues , the Authours exact skill and acute iudgement in handling thereof ; whose name , though concealed , yet skilleth it not much , for not the workman the worke , but the worke must approue the workeman . Thus much for them both : now for my self ; I haue alwaies adiudged a principall part of true honour to consist , as in being vertuous ones selfe , so also in protecting and defending vertue and vertuous actions in others ; To the honour therefore of your names , and therein also to expresse my owne loue and duty to your Worship , I haue made bold to intitle you Patrons and Protectors hereof , that as the worke it selfe is vertuous , so also your names may heerein remaine vpon record vnto posterity , The Honourable Protectors of vertue . Your Worships much deuoted , F. B. A Table of the Texts of Scripture herein handled . Sermon 1 NOt that we are sufficient of our selues , to thinke any thing as of our selues , but our sufficiency is of God , 2. Cor. 3.5 . Pag. 1. Sermon 2. Euery good giuing , and euery perfect gift is from aboue , and commeth downe from the Father of lights , with whom is no variablenesse , nor shadow of turning , Iam. 1.17 . Pag. 15. Sermon 3. Aske , and it shall be giuen you ; seeke , and and yee shall finde : knocke , and it shall be opened vnto you , Math. 7.7 . Pag. 28. Sermon 4. Likewise the Spirit also helpeth our infirmities : for wee know not what to pray as we ought : but the Spirit it selfe , maketh request for vs with sighes which cannot be expressed , Ro. 8.26 . Pa. 44. Sermon 5. And so it was , that as he was praying in a certaine place , when he ceased , one of his Disciples said vnto him : Maister , teach vs to pray , as Iohn also taught his Disciples . Luk. 11.1 . Pag. 58. Sermon 6. And he said vnto them : When yee pray , say : Our Father which art in Heauen , Hallowed be thy name : Thy Kingdome come : Let thy will b●e done , euen in Earth as it is in Heauen , &c. Luke 11.2 . Pag. 71. Sermon 7. Our Father , Pag. 87. Sermon 8. Which art in Heauen , Pag. 101. Sermon 9. Hallowed be thy Name , Pag. 114. Sermon 10. Thy Kingdome come , Page . 127. Sermon 11. Thy will be done , Pag. 13● . Sermon 12. In Earth as it is in Heauen , Pag. 148. Sermon 13. Giue vs this day , our daily bread , Pa. 158. Sermon 14. And forgiue vs our debts , Pag. 174. Sermon 15. As wee forgiue them that trespasse against vs , Pag. 185. Sermon 16. And leade vs not into tentation , Pag. 198● Sermon 17. But deliuer vs from Euill . Pag. 217. Sermon 18. For thine is the Kingdome , Power and Glory for euer and euer . Pag. 222. Sermon 19. Amen , Pag. 235. ERRATA . Reader , I intreate thee for thine owne good , to amend these following faults ( committed in printing ) with thy pen , before thou enter vpon the body of the booke , thus : Page Line● Fault . Correctio● 17 2 Subiection Subiectum 73 20 discite Dicite . 99 2● to goe . 110 9 dr●d Kindred . 129 13 impotent impatient . 142 10 in sece insere . 121 12 mala malo . 156 1 mens meus . 180 5 words word . 204 8 Meribuh Meribah . 205 16 indicat inducat . 206 4 dicitur ducitur . Ibid. 22 ●s as . Pag. 244. line 19. for Secenter , read Scienter . A Preparation to Prayer . The first Sermon . 2. COR. 3.5 . Not that wee are sufficient of our selues , to thinke any thing as of our selues : but our sufficiency is of God. TOVCHING our hope which wee haue concerning the performance of Gods promises , the Apostle saith , Heb. 6. that vnto the full assurance of hope , there must be diligence shewed , and that we are to prepare our selues to receiue Christ , and also hauing receiued him , with all his benefits , to striue to hold him fast , and neuer suffer our hope to bee taken from vs. Vpon which points , the doctrine that is to be deliuered out of this Scripture doth follow by good consequence , for of these points of holding fast our faith in Christ , two questions may arise , which may bee answered by the Apostles words in this place , where it may be demanded , First whether wee bee able of our owne strength to shew foorth that dilligence that is required to assure vs of our hope . The Apostle resolueth vs of that doubt in saying , We are not able of our selues to thinke any good as of our selues . Secondly , because it may bee obiected , If wee be not able of our selues , from whence then may wee receiue ability ? he addeth , that our sufficiency is of God , from whose goodnesse it commeth , that wee are able to do any good thing whatsoeuer : to the end that when God stands without , Knocking at the dore of our hearts , Rom. 3. For the performance of such duties as please him , wee , in regard that of our selues wee cannot do the least thing that hee requireth , should knocke at the gate of his mercy , that he will minister to vs ability to do the same , according to his promise , Math. 7. Knocke and it shall be opened to you . That as by the preaching of the Law there was opened vnto vs the dore of faith , Acts 14. And as the Creed is vnto vs a dore of hope . Hos. 2.15 . So the consideration of our owne Insufficiency , might open vnto vs a dore vnto prayer , by which wee may sue vnto God for that ability which wee haue not of ourselues : So this Scripture hath two vses , first to preserue vs from error , that we seeke not for that in our selues , which cannot be found in vs : secondly , for our direction , that seeing all ability commeth from God , we should seeke for it , where it is to bee found . Both these things are matter very necessary to be knowne , the first serueth to exclude our boasting , Rom. 3.27 . Wee ought not to boast of our ability , because wee haue none . The second is a meanes to prouoke vs to call vpon God by prayer , that from him we may receiue that which is wanting in our selues . To speake first of the negatiue part , both heathen and holy writings do commend to vs this saysaying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in a diuers sense , the heathen vse it as a meanes to puffe vp our nature , that in regard of the excellency which God hath vouchsafed vs , aboue other creatures , we should be proud thereof ; but Christian Religion laboureth by the knowledge of our selues , and of our misery , to cast downe euery high thing that exalteth it selfe against the knowledge of God , and to bring into captiuity all imaginations to the obedience of Christ , 2. Cor. 10.5 . Which as Heathen Philosophers wil vs to cōsider the excellent vertues wherewith mans nature is endued , the Scriptures all along put vs in minde of our insufficiency , & tell vs , ●hat if any man seeme to himselfe to be something , when he is nothing , he deceiueth himselfe in his own fancy , Gal. 6.3 . And if any man thinketh , that hee knoweth any thing , he knoweth nothing yet as he ought to know , 1. Cor. 8.2 . Amongst the places of Scripture , which the holy Ghost vseth to shew our insufficiency , none doth so much dissable our nature , as this place of the Apostle , which denyeth vnto vs all power euer to conceiue a good thought , so farre are we off from fulfilling that good which wee ought . In this negatiue , we are first to consider these words , whereby the holy Ghost doth disable vs , wee are not able to thinke any thing , Secondly the qualification , in these words , as of our selues . In denying our ability , he setteth downe three things , 1. Not able to thinke , 2. any thing , 3. this want of ability is imputed , not to the common sort of men onely , but euen to the Apostles themselues , who of all other seemed to be most able . The Apostle to shew our insufficiency , telleth vs , Wee are not able so much as to thinke any thing , therefore much lesse are we able fully to performe that good which is enioyned vs. For whereas there are seuen degrees to bee considered in the effecting of any thing , to thinke that which is good is the least , and lowest degree ; which being denyed vnto vs , doth plainely shew , what is our imperfection . The first thing to bee obserued in vndertaking any good , is the accomplishing of it : secondly the working or doing of the thing required● thirdly the beginning to do it : fourthly , to speake that which is good : fiftly , to will and desire it : sixtly , to vnderstand : seuenthly , to thinke . But the Scripture doth deny all these vnto vs. The perfiting or bringing to passe of that which is good , is not in our selues . To will is present with vs , Sed bonum perficere non inuenio , Rom. 7.18 . Deus est &c. It is God which enableth vs to performe , Phil. 2.7 . This we finde by experience to be true , in things that are euill , The brethren of Iospeh when they sold him to the Egyptians , had a purpose to worke their brothers hurt , but they had no power to performe , their wicked attempts ; For God turned their wicked purpose to good : Gen. 50.20 . When Paul was going to Damascus , with purpose to persecute the Church , it pleased God in the way to stay his purpose , so that he could not performe that euill which hee entended , Acts 9.9 . Thus much the wiseman sheweth , when by an example hee proueth , that the strongest doth not alwaies carry away the battell . Eccle. 9.13 . The heath●n themselues say , that heroyicall vertues are in the minde of man , but if any singular thing be done , it is the Gods that giue that power : and the Pelagian saith , though we be able to begin a good worke ; yet the accomplishment is of God. Secondly , we are not able , facere , no more then we were able to effect , for so saith Christ , Sine me nihil potestis facere , The Prophet saith : Scio quod viri , non est via eius . Ier. 10.23 . If it be not in mans power , to order his way , and to rule his owne steps , much lesse is he able to hold out to his iourneyes end , but it is God that ordereth and directeth mans steps , Prou. 16.9 . Therefore Paul saith , The good I would do I do not , Rom. 7.17 . And if we do any good , that it bee not effected ; yet it is the worke of God in vs , as the Prophet confesseth . Domine omnia opera nostra operatus es in nobis , Esay 26.12 . Thirdly , the inchoation or beginning of that which is good is denyed vs , though we purpose in our hearts to performe those duties of godlinesse that are required , yet we haue not the power to put them in practise , Filij venerunt ad partū , & non sunt vires pariendi , Esa. 37. The children are come vnto the birth , and there is no strength to bring forth . If we beginne to do any good thing , it is , Deus qui coepit in nobis bonum opus , Phil. 1.6 . In consideration of which place , Augustine saith of the Pelagians , Audiant qui dicunt , a nobis esse coeptum , a Deo esse euentum , Here let them learne of the Apostle , that it is the Lord that doth beginne and performe the good worke . Fourthly , the power to speake that which is good is not in vs , for as the Wiseman saith , A man may well purpose a thing in his heart , but the answere of the tongue commeth from the Lord , Prou. 16.1 . Whereof wee haue often experience . They that haue the office of teaching in the Church , albeit they doe before-hand prepare what to say , yet when it comes to the point , are not able to deliuer there minde in such sort , as they had purposed : as on the other side , when God doth assist them with his spirit , they are inabled on a suddaine to deliuer that which they had not intended to speake . Fiftly , as the ability of effecting was attributed to God , so is the will , Phil. 2.14 . Sixtly , for vnderstanding , the Apostle saith , The naturall man perceiueth not the things that are of the spirit of God , 1. Cor. 2. For the wisdome of the flesh is enmity with God. Rom. 8.7 . Seuenthly , the power of thinking the thing that is pleasing to God , is not in vs , so farre are we from vnderstanding or desiring it , as the Apostle in this place testifieth . And therefore where the Prophet speaketh generally , of all men . Psa. 94. The Lord knoweth the thoughts of men , that they are but vaine , The Apo●tle affirmeth that to be true , of the wisemen of the world , that are endued onely with the wisedome of the world , and the flesh , that their thoughts are vaine also , 1. Cor. 3.19.20 . Secondly , that we should not thinke , that the want of ability , standeth onely in matters of difficulty and weight , the Apostle saith not , we are vnable to thinke any weighty thing , but euen , that without the speciall grace of Gods spirit , wee canno● thinke any thing , So Augustine vnderstandeth Christs words , Ioh. 15. where hee saith not , Nihil magnum , & difficile ; but Sine me nihil potestis facere . This is true in naturall things , for wee are not able to prolong our owne life , one moment ; the actions of our life , are not of our selues , but from God , in whom we liue , moue , and haue our beeing , Acts 17. Therefore vpon those words of Christs : Ego a me ipso non possum facere quicquam , nisi quod video patrem . I of my selfe can do nothing , but what I see my father do , &c. Ioh. 5.19 . Augustine saith , Ei tribuit quicquid fecit , a quo est ipse qui facit . But the insufficiency of which the Apostle speaketh , is not in things naturall , but in the ministration of the spirit : So he saith , that God of his speciall grace , hath made them able Ministers of the new Testament , not of the letter , but of the spirit ; his meaning is , that no indeuour of men can endue vs with the grace of repentance , with faith , hope , and Christian charity , except the inward working of Gods spirit . As the Apostle speakes of the gift of tongues , of the vnderstanding of secrets , and of all knowledge , without charity . Nihil mihi prodest . Cor. 13. So all our endeuours , are vnprofitable to vs , vnlesse God by his spirit do co-operate with vs , for , He that abideth in me , and I in him , the same bringeth forth much fruit , Ioh. 15.5 . that is , the fruit of righteousnesse , the end whereof is eternall life . Rom. 6.22 . Thirdly , the persons whom he chargeth with this want of ability , are not the common sort of naturall men , that are not yet regenerate by Gods spirit , 1. Cor. 2. but he speakes of himselfe , and his fellow-apostles , So these words are an answere to that question , 2. Cor. 2.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vnto these things who is sufficient ? he answereth himselfe , Not we , for we are not able of our selues to think a good thought , much lesse are wee fit of our selues to be meanes , by whom God should manifest the fauour of his knowledge in euery place ; so that which Christ spake , Ioh. 15. he spake it to his Disciples , who albeit they were more excellent persons then the rest of the people , yet he telleth them , Sine me nihil potestis fac●re . The negatiue being generall , we may make a very good vse of it , If the Apostles of Christ were vnable , how much more are we : If Iacob say , I am vnworthy of the least of thy blessings Gen. 32. If Iohn Baptist say , I am not worthy , Math. 3. If Saint Paul confesse , I am not worthy , to be called an Apostle , 1. Cor. 15. much more may we say , with the Prodigall sonne , that had spent all , I am not worthy to bee called thy sonne , Luk. 15. and with the Centurion , I am not worthy thou shouldest come vnder my roofe . Mat. 8. The reason of this want of ability is , for that the nature of men cannot performe that which the Apostle speakes of , neither as it is in an estate decayed , through the fall of Adam , and that generall corruption , that he hath brought into the whole race of mankind ; nor as it is restored to the highest degree of perfection , that the first man had , at the beginning . Adam himselfe when he was yet perfite , could not attaine to this , for hee was but a liuing soule ; the second Adam was a quickning Spirit , 1. Cor. 15. And it is not in the power of nature to eleuate , and lift it selfe vp , to conceiue hope of beeing partakers , of the blessednesse of the life to come , to hope to bee made partakers of the Diuine Nature . 2. Pet. 1. and of the heauenly substance : if men hope for any such thing , it is the spirit of God , that raiseth them vp to it . As the water can rise no higher then nature will giue it leaue , and as the fire giueth heat onely within a certaine compasse , so the Perfection , which Adam had , was in certaine compasse , the light of nature that he had , did not reach so high as to stirre him vp to the hope of the blessednesse to come ; that was without the compasse of nature , and comes by the supernaturall working of grace . As wee are corrupt , it neuer commeth into our mindes , to hope for the felicity of the life to come ; For all the thoughts of mans heart are onely euill , and that , all the day long . Gen. 6. That is true , which the Apostle witnesseth of the Gentiles , Rom. 2.13 . That they by nature doe the things of the Law. If wee vnderstand it of morall duties ( for the very light of nature doth guide vs to the doing of them . ) But as the Prophet saith , Psal. 16.2 . My goodnesse doth not extend to thee . So whatsoeuer good thing wee doe , by the direction of naturall reason , it is without all respect of God , except hee enlighten vs before . Therefore in our Regeneration , not onely the corruption of our will is healed , but a certaine diuine sparke of fire , and zeale of Gods Spirit is infused into vs , by which , we are holpen to do those duties of piety , which otherwise naturally wee haue no power to doe . Now followes the qualification of this generall negatiue sentēce . For where the Apostle hath said ; Wee are not able to thinke any thing of our selues , The Scripture recordeth diuers good purposes , that came into the hearts of Gods seruants . The Lord himselfe said of Dauid . Whereas it was in thine heart to build an house to my name , thou diddest well in thinking so to doe , 1. Reg. 8.18 . The Apostle saith of vnmaried folkes , that they care for the things that belong to the Lord , how they may please the Lord , 1. Cor. 7.32 . But the Apostle sheweth , that if we haue any such thoughts at any time , they do not proceed from vs By which words the Apostle , no doubt , maketh this distinction , that there are some things that come of vs , an● are of our selues : againe there are other things , that come from vs , and yet are not of vs , that is from , and of our selues , that groweth in vs naturally . That is said to be from our selues , but not of our selues , which is ingrafted in vs● It is the true Oliue , that from it selfe , and of it selfe yeeldeth fatnesse ; and the wilde Oliue being ingrafted in it , doth from it selfe yeeld fatnesse , but not of it selfe , but as it is by insition made partaker of that fatnesse , which naturally is in the true Oliue . Rom. 11. Figmenta cogitationis , are from , and of our selues ; but if any diuine , and spiritual thoughts come into our hearts , the Lord God is the Potter that frames them in vs , Ier. 18.6 . The Apostle saith , Scio quod in me , hoc est , in carne mea , non habitat bonum . Rom. 7.18 . But sinne dwels in mee , v. 17. therefore sinne , that dwels in vs , is from vs , and of vs , but the grace of Gods spirit , which dwels not in vs , but doth tarry guest-waies , is that , which is from vs , but not of vs. Our Sauiour saith , Luke . 24.38 . Why do thoughts arise in your hearts ? such thoughts are from vs , and of vs ; but those thoughts , that come from the Father of light , Iam. 1. are from our selues , but not of vs. All that we haue , by the strength of nature , is said to be of our selues , and from our selues , but the power , wherewith wee are endued from aboue , to the doing of heauenly , & spirituall things , is of our selues , but not from our selues , Perditio tua ex te Israel , Ho. 13. that is , from vs , and of vs , Tantummodo salus ex me ; that is , neither of vs , nor from vs. The Apostle saith , 1. Cor. 15. I persecuted the Church : that was from himselfe , and of himselfe ; but , when he saith , yet I laboured more then they all , he corrected that , and saith , yet not I , but the grace of God with me : Because that was of himselfe , but not from himselfe , but from the grace of God , which did co-operate with him . Sinnes are of our selues , & from our selues , but not good actions . Hoc piarum mentum est , vt nihil sibi tribuunt , this is the part of godly soules , that they attribute nothing to themselus . Aug. It is dangerous to ascribe too little to the grace of God , for then we robbe him of his Glory , but if we ascribe too little to our selues , their is no danger● for whatsoeuer wee take from our selues , it cannot hinder vs from being true Christians : but if wee ascribe that to the strength of our owne nature , which is the proper worke of grace , then do we blemish Gods glory . The affirmatiue part is , our sufficiency is of God. So that albeit , in regard of themselues he said , Who is sufficient to these things ? yet , hauing ability from God , he is bold to say , Omnia possum in eo qui me consort at . Phil. 4.13 . The Apostle willeth Titus to choose sufficient men , such as were able to exhort with wholsome doctrine . Tit. 1.9 . That is , such as God hath made able , so he speaks of all in generall , that God the Father hath made vs meete to be partakers of the inheritance of the Saints in light , Col. 1.12 . As none are meete , but such as are made meete , so there are none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worthy , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are made worthy , Luk. 20.21 . The Apostle saith , I was indeed to come to you , that ye might receiue a second grace , 2. Cor. 1.15 . Whereby he sheweth that to bee true , which Saint Peter affirmeth , That the grace of God is manifested 1. Pet. 4. And so much wee are to vnderstand , by the words of the Euangelist , when hee saith , That from the fulnesse of Christ , we receiued grace for grace . Ioh. 1. As Noah is reported to haue found grace in the sight of God , Gē . 6. So many doe finde grace with God : first hee worketh grace in men , by the meanes of his word , when before they were void of grace , The grace of God hath appeared to all , teaching them , Tit. 2.12 . Also by the meanes of the crosse , Iob 33. Psal. 119. and by that hee worketh a second grace that is inherent , whereby they are inabl●d , to do the duties of holinesse . In which respect , as hee is said to giue grace . Prou 3. Humilibus dat gratiam : so we receiue grace , 2. Cor. 6.1 . After God by his spirit , hath thus enabled vs , wee are said to be able , and meete , to doe those things , which wee are commanded ; so that , though our righteousnesse be but menstrualis iustitia , Isay. 64. hee will not reiect it : though our zeale in godlines , be but as smoking flax , or the broken reed , hee will not quensh , nor break it . Isa. 42. & though the measure of our charity , exceed not the cup of cold water , yet we shal not loose our reward . Math. 10. And though the afflictions of this life , which we suffer for Christs sake , bee not worthy of the glory that is to bee reuealed , Yet , as the Euangelist speakes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luk. 21. For , if we suffer together with Christ , wee shall bee glorified with him . Rom. 8.17 . So then , the summe of all commeth to this , where th'Apostle exhorteth , Let vs haue grace , Heb. 12. The question is , from whence we may haue it ? It is certaine wee haue it not of our selues , ( for it is a diuine thing ) therefore we must haue it from him , that is the Well of grace . Ioh. 1.14 . If we come to him , out of his fulnesse we shall receiue grace for grace . Hee is not a Well locked vp , but such an one as standeth open , that al may draw out of it , Therefore the Apostle saith , that the grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 1.13 . And as Salomon saith , bonus vir , haurit gratiam● Prou. 12.2 . The meanes to obtaine this grace at the hands of God , is by prayer ; who hath promi●ed to giue his holy Spirit to them that aske it . Luk. 11. And hauing receiued grace from God , wee shall likewise haue , bonam spem per gratiam . 2. Thess. 2. Hee hath promised that those that seeke , shall finde . Math. 7. If in humility wee seeke for grace from God , knowing that we haue it not , of our selues , wee shall receiue it from God , for hee giueth grace to the humble , 1. Pet. 5. Seeing then , that , in vs there is no ability , so much as to thinke any thing , and all ability commeth from God , we are to learne from hence , that if God say , turne to mee and I will turne to you , wee must pray . Conuert thou vs O Lord , and we shall be conuerted . Lam. 4. If he say to vs , make you cleane hearts , Exech . 18. Because that is not in vs ; wee must pray : Create in me a cleane heart , & renew a right spirt in me . Psa. 51.10 . When Christ saith , Beleeuest thou this ? Ioh. 11 : for as much as faith is the gift of God , Ephes. 2. we are to pray with the Disciples , Domine , adde nobis fidem , Lu. 17.5 . when the Apostle exhorteth , perfecte sperate . 1. Pet. 1.13 . we should say with the Prophet . Lord my hope is euen in thee . Psal. 39. And where our duty is to loue , with all our hearts , because wee cannot performe this , without the assistance of Gods Spirit , we are to pray , that the loue of God may bee shed in our hearts , by the holy Ghost . Rom. 5.5 . The second Sermon . IAMES 1.16.17 . Erre not my deere brethren . Euery good giuing , and euery perfect gift , is from aboue , and commeth downe from the Father of lights ; with whom is no variablenesse , neither shadow of turning . AS Saint Paul 2. Cor. 3.5 . tels vs , that we are not sufficient to thinke a good thought , but our sufficiency is of God. So the Apostle saith , It is God onely , from whom euery good giuing , and euery perfect gift commeth : And that wee shall erre , if wee either thinke , that any good thing , which wee enioy , commeth from any other but from God , or that any thing else but Good proceedeth fròm him ; so that as well the ability which man had by nature , as our enabling in the state of grace , is from God. He is the fountaine , out of whom ( as the Wiseman saith ) wee must draw grace by prayer , which is , Situla gratiae , the coūduit or bucket of grace . Therfore hee promiseth , in the old Testament , To power vpon his Church , both the Spirit of grace and of prayer , that as they sue for grace , by the one , so they may receiue it in , by the other , Zach. 12.10 . Vnto this doctrine of the Apostle , in this place , euen those , that otherwise haue no care of grace , doe subscribe , when they confesse themselues to be destitute of the good things of this life , and therefore cry . Quis ostendit nobis bona ? Psa. 4. As before the Apostle shewed that God is not the cause of any euill ; so in this verse he teacheth , there no good thing , but God is the author of it ; If he be the fountaine of euery good thing , then he cannot be the cause of euill ; for no one fountaine doth out of the same hole , yeeld sweete and bitter water . Iam. 3.11 . Secondly , if euery good thing be of God onely , then haue wee need to sue to him by prayer , that from him wee may receiue that , which we haue not of our selues . Wherefore as this Scripture serues to kindle in vs the loue of God , for as much as he containes all good things that we can desire ; so it is a speciall meanes to prouoke vs to the duty of prayer . This proposition hath two parts : first , an Vniuersall affirmatiue in these words , Euery good giuing : secondly a preuention , for where it may bee obiected , that howsoeuer some good things come of God , yet euill things also may successiuely come from him ; euen as the heathens say , that Iupiter hath diuers boxes , out of which hee doth powre both good and euill . The Apostle preuenteth that obiection , and saith , that with God there is no variablenes , nor shadow of changing : So that as the meaning of these words in the Prophet Hosea 13.9 , Salus tua tant ummo do ex me , is both , that saluation is onely of God , and that nothing else but saluation commeth from him ; so the Apostles meaning in these words is , both , that God is onely the cause of good , and that hee is the cause of nothing else but good , least when wee are tempted vnto euill , wee should make God the Author of all such temptations . The former part of the proposition called subiection , is , Euery good giuing , &c. The latter part , called praedicatum , is , descendeth from aboue . Where the heathen call all vertues and good qualities which they haue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hauing , the Apostle calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of giuing , to teach vs that whatsoeuer good qualities is in any man , hee hath it not as a quality within himselfe , but he receiueth it from without , as it is a gift . Esau , speaking of the blessings bestowed vpon him saith , I haue enough , Gen. 33. And the rich man Luk. 12. ( anima ) soule thou hast much good , as though they had not receiued them from God ; but the Saints of God speake otherwise , Iacob saith , these are the children which God hath giuen me , Gen. 33.5 . Againe , when Pilate without all respect of God , of whom the Apostle saith , There is no power but of God , Rom. 13. said , Knowest thou not , that I haue power to crucifie and to loose thee ? our Sauiour said againe , Thou shouldest not haue any power ouer mee , except it were giuen thee from aboue . Ioh. 19.10 . The consideration hereof serueth to exclude our boasting , Rom. 3. That , the Wiseman boast not of his wisedome , Ier. 9. seeing wisedome , strength , and whatsoeuer good things we haue , it is the good gift of God , as the Apostle tels vs , Quid habes , quod non accepisti ? 1. Cor. 4. Secondly , this diuision is to be marked , that of the good things which come from God , some are called Donationes , others Dona : & to these two substantiues , are added two adiectiues , whereof one doth answere to the giuings of Gods goodnesse , the other to the gifts of God ascribeth perfection . The first errour the Apostle willeth them to beware , is , that they thinke not that God is the cause of any euill , because euery good thing commeth from him : the second errour is ; that they should not conceiue this opiniō , that the maine benefites are from God , and the lesser benefites are from our selues ; not so , for the Apostle tels vs , that as well , euery good giuing , as euery perfect gift , is from aboue . That which the Apostle cals Donatio , is a transitory thing : but by gift , he meaneth that which is permanent and lasting . Ioseph is recorded to haue giuen to his brethren , not onely corne , but victuals to spend by the way , Gen. 45.21 . So by giuing , the Apostle here vnderstandeth such things as wee neede in this life , while we trauell towards our heauenly country , but that which he calleth gifts , are the treasures which are laid vp for vs in the life to come ; and thus the words are vsed in these seuerall senses . Of things transitory the Apostle saith , No Church delt with me in the matter of giuing . Phil. 4.15 . there the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but speaking of the good thinges that comes to vs by Christ , hee saith : The gift is not as the fault . Rom. 5.16 . where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By Giuings hee vnderstandeth , beauty , strength , riches , and euery transitory thing whereof wee stand in need , while we are yet in our iourney towards our heauenly country , such as Iob speakes of , Dominus dedit , Dominus abstulit . Iob. 1.21 . By gift he meaneth the felicity that is reserued for vs after this life , the kingdome of heauen , that whereof our Sauiour saith , to Martha : Luk. 10. Mary hath chosen the better part , which shal not be taken from her . That which is a stay to vs in this life , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the things which neither eye hath seene , nor eare heard , all which are reserued for them that loue God , 1. Cor. 2. these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and as well the one , as the other , come from God. So much wee are taught by the adiectiues that are ioyned to these words . Giuings are called good , and the Gifts of God are called perfit , In which words the Apostles purpose is to teach vs , that not onely the great benefites of the life to come , such as are perfite , are of him ; but that euen that good which wee haue in this life , though it bee yet imperfite , and may bee made better , is receiued from him , and not else where , Who doth despise little things ? saith the Prophet . Zach. 4●10 . God is the Author both of perfite and good things : as the Image of the Prince is to be seene as wel in a small peece of coine , as in a peece of greater value ; so we are to consider the goodnes of God as well in the things of this life , as in the graces that concerne the life to come , yea euen in this ; To thinke that which is good , 2. Cor. 3. Of him are the small things , as well as the great . Therefore our Sauiour teacheth vs to pray , not onely for that perfite gift : vt adueniat Regnum , but euen for these lesser good things , which are but his giuings , namely , that he would giue vs our daily bread . Vnder Good , is contained all gifts , both naturall , or temporall . Those giuings which are naturall , as to liue , to moue , and haue vnderstanding , are good , for of thē it is said , God saw all that hee made , and lo all was good . Gen. 1. Of gifts temporall , the heathen haue doubted , whether they were good , to wit , riches , honour , &c. but the Christians are resolued that they are good , 1. Ioh. 3. So our Sauiour teacheth vs to esteeme them , when speaking of fish , and bread , hee saith . If you , which are euill , can giue your children good things , Luk. 1 1. And the Apostle saith . Hee that hath this worlds good .. 1. Ioh. 3. For as Augustine saith , That is not onely good , quod facit bonum , sed de quo fit bonum , that is not onely good that makes good , but whereof is made good , so albeit riches doe not make a man good alwaies ; yet because hee may do good with them , they are good . The gift which the Apostle cals perfite , is grace and glory , whereof there is in this life the beginning of perfection , the other in the life to come , is the end and constancy of our perfection , whereof the Prophet speakes , Psa. 84.12 . The Lord will giue grace and glory . The Apostle saith , Nihil perfectum adduxit Lex . The Law brought nothing to perfection . Heb. 7. that is by reason of the imperfection of our nature , and ●he weaknes of our flesh . Rom. 8.3 . To supply the defect that is in nature , grace is added , that grace might make that perfite which is imperfite . The person that giu●th vs this grace is Iesus Christ , by whom grace and truth came . Ioh. 1. And therefore he saith , Estote perfecti sicut Pater vester coelestis perfectus est . Math. 5. and by this grace not onely our sinnes are taken away , but our soules are endued with inherent vertues , & receiue grace and ability from God , to proceed from one degree of perfection to an other , all our life time , euen till the time of our death , which is the beginning and accomplishment of our perfection , as our Sauiour speakes of his death . Luk , 13.32 . In the latter part of the proposition we are to consider the place , from whence , & the person from whom we receiue these gifts , the one is supernè the other , a Patr● luminum , Now hee instructeth vs to beware of a third errour , that we looke not either on the right hand , or on the left hand , that we regard not the persons of great men , which are but instruments of God , if wee haue any good from them , all the good wee haue it is de sursum , the thoughts of our hearts that arise in them , if they tend to good , are not of our selues , but infused into vs by the diuine power of Gods spirit , and so is whatsoeuer good thought , word , or worke , proceeding from vs. This is one of the first parts of diuinity , Iohn Baptist taught ; a man can receiue nothing , except it bee giuen him from aboue , Ioh. 3.27 . This was the cause of Christs ascending into heauen , Psal. 68. Hee went vp on high , and , dedit dona hominibus . and the Euangelist saith , the holy Ghost ( which is the most perfit gift that can come to men ) was not yet giuen , because Christ was not yet ascended . Ioh. 7.39 . Therefore if wee possesse any blessing , or receiue any benefite , wee must not looke to earthly meanes , but to heauen . The thing , which is here mentioned excludeth the fourth errour : we thinke that things come to vs by fortune , or customably : he saies not , that good things fall downe from aboue , but they descend , & qui descendit , proposito descendit . Our instruction from hence is , that they descend from a cause intelligent , euen from God himselfe , who in his counsell and prouision bestoweth his blessings as seemeth best to himselfe : for as the heathen man speakes , God hath , sinum facilem , but not pensoratum , that is a lappe , easy to receiue and yeeld , but not bored through , to let things fal through without discretion . When the Prophet saith , Tu aperis manum . Psal. 145.15 . He doth not say that God lets his blessings droppe out of his fingers . Christ when hee promised to his Disciples to send the Comforter , saith Ego mittam eum ad vos . Ioh. 16.7 . Whereby hee giueth them to vnderstand that it is not by casualty , or chance , that the holy Ghost shall come vpon them , but by the deliberate counsell of God ; so the Apostle speakes , of his owne will begat hee vs , by the word of truth . The person from whom , is the father of lights . The heathens found this to bee true , that all good things come from aboue , but they thought that the lights in heauen are the causes of all good things , therefore is it that they worship the Sunne , Moone , and Starres . Iames saith . Be not deceiued , all good things come not from the lights , but from the Father of lights . The naturall lights were made , in ministerium cunctis gentibus , Deut. 4. and the Angels , that are the intellectuall lights , are appointed to do seruice vnto the Elect . Heb. 1.13 . It is the Father of lights , that giueth vs all good things ; therefore he onely is to be worshipped , and not the lights , which he hath made to our vse . God is called the Father of lights , first in opposition to the lights themselues , to teach vs , that the lights are not the causes of good things , but hee that said , fiat lux , Gen. 1. Secondly in regard of the emanation , whether we respect the Sunne beames called radij , shining in at a little hole , or the great beame of the Sunne , called Iubar , he is author of both , and so is the cause of all the light of vnderstanding , whether it bee in small , or great measure : Thirdly , to shew the nature of God : nothing hath so great aliance with God , as light , The light maketh all things manifest . Ephe. 5. and the wicked hate the light , because there workes are euill . Ioh. 3. But God is the Father of lights , because as out of light commeth nothing but light , so God is the cause of that which is good . Prou. 13. Againe , light is the cause of goodnesse , to those things that are good of themselues ; It is a pleasant thing to behold the light . Eccle. 11. On the other side ; howsoeuer good things are in themselues , yet they affoord small pleasure , or delight , to him that is shut vp in a darke dungeon , where he is depriued of the benefite of light . So God is the Father of lights , for that not only all things haue there goodnesse from him , but because he makes them good also . Light is the first good thing that God created for man , fiat lux , Gen. 1. But God is the Father of lights , to shew that he is the first cause of any good thing , that can come to vs. Againe , because he is that onely cause of the visible light , which at the first hee created , and also of that spirituall light , whereby he shineth into our hearts , by the light of the Gospell . 2. Cor. 4. The Apostle saith of the whole Trinity , Deus lux est . 1. Ioh. 1.5 . More particularly Christ saith of himselfe , Ego sum lux mundi . Ioh. 8. The holy Ghost is called light , where he is represented by the fiery tongues , Act. 2.3 . The Angels are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 1.7 . Dauid also , as a ciuill Magistrate , was called , the light of Israel 2. Sam. 21.17 . Ecclesiasticall Ministers are called light . Vos estis lux mundi . Mat. 5. and not onely they , but the people that are of good conuersation are said to shine , tanquam luminaria in mundo . Phil. 2. All these lights haue there beeing from God , and for this cause he is worthily called , lux mundi , and the father of lights ; againe , this name is opposed vnto darknesse , God is light , & in him there is no darknes , 1. Ioh. 5.5 . Therefore the ignorance of our mindes is not to be imputed vnto him . He is the light that lightneth euery one . Ioh. 1.9 . and cannot bee comprehended of darknesse : Therefore it is not long of him , that wee , through ignorance , are said to sit in darknesse , and in the shadow of death , this comes of the diuell , the Prince of darknesse , who blindeth mens eyes . 2. Cor. 4. God is the Father of lights . Secondly , he is so called to distinguish him from heate . The lights which we make for these priuate vses , doe not onely giue light , but heat also ; but God giueth light without heat , wherefore such as are of a fiery spirit , as the Disciples that said , Shall wee command that fire come downe from heauen , and consumne them ? are not like God. Christ is called the day-starre , not the dog-starre . 2. Pet. 1. God is said to haue walked in the coole of the day , not in the heat of the day , Gen. 3.8 . When God would speake to Eliah , he shewed himselfe neither in the strong wind , nor in earth-quake , nor in fire , but in a small still voyce . 1. Reg. 19.12 . To teach men , that , if they will bee like God , they must bee of a meeke and quiet spirit . Hee is said to dwell in the light . 1. Tim. 6. not that he is of a hot fiery nature , as our lights are , but because hee giueth vs the light of knowledge . In respect of the number , he is not called the Father of one light , but Pater luminum . It was an imperfection in Iacob , that hee had but one blessing , Gen. 27. God is not the cause of some one good thing , but as ther● are diuers starres , and one starre differeth from another in glory . 1. Cor. 15. so as wee receiue many good things , and of them some are greater then others , so they all come from God , who is the Author and fountaine of them all . Our manifold imprefections are noted by the word tenebrae , which is a word of the plurall number , and in regard therof it is needfull , that God , in whom wee haue perfection , shall not bee pater luminis , but pater luminum . Our miseries are many , therefore that hee may deliuer vs quite out of miseries , there is with the Lord Copiosa redemptio . Psal. 130. The sinnes which wee commit against God are many ; therfore he is the Father , not of one mercy , but pater miserecordiarum , 2. Cor. 1. The Apostle Peter tels vs , that the mercy of God is multiformis gratia . 1. Pet. 4. So that whether we commit small sinnes or great , we may be bold to call vpon God for mercy , According to the multitude of thy mercies , haue mercy vpon mee , Psal. 51. For as our sinnes do abound , so the mercy of God , whereby hee pardoneth and is inclined to pardon vs , is exuberans gratia , Rom. 5. The darkenesse that wee are subiect to is manifold , there is darkenesse inward , not onely in the vnderstanding , Ephe. 4. where the Gentiles are said to haue their cogitations darkned , but in the heart , whereof the Apostle speaketh , Hee that hateth his brother , is in darknesse . 1. Ioh. 2. There is the darknesse of tribulation and affliction , whereof the Prophet speaketh . Thou shalt make my darknesse to be light . Psal. 18. and the misery which the wicked suffer in the world to come , which our Sauiour calleth , vtter darknesse , Math. 22. God doth helpe vs , and giue vs light in all these darknesses , and therefore is called the Father of lights . As the Sunne giueth light to the body , so God hath prouided light for the soule , and that is first the light of nature , which teacheth vs , that this is a iust thing , ne alij facias quod tibi fieri non vis ● from this light wee haue this knowledge , that we are not of our selues , but of another , and of this light the Wiseman saith . The soule of man is the candle of the Lord. Prou. 20.27 . They that resist this light of nature are called , rebelles Lumini . Iob. 24. with this light euery one that commeth into this world is inlightned . Iohn 1.9 . Howbeit this light hath caught a fall , as Mephibosheth did , and thereupon it halteth , notwithstanding , because it is of the bloud royall , it is worthy to bee made of . Next , God kindleth a light of grace by his word , which is , lux pedibus , Psal. 119. and lux oculis , Psal. 19. and that wee may bee capable of this outward light , hee lightneth vs with his spirit , because the light of the law shined but darkely ; therefore hee hath called vs into the light of his Gospell , which is his meruailous light , 1. Pet. 2. Hee lighteth the outward darknesse of affliction , by ministring comfort , there springeth vp light for the righteous , and ioyfull gladnes for such as are true of heart . Psal. 97.11 . In the multitude of my sorrowes , thy comforts haue refreshed my soule . Psal. 94. Hee giueth vs euerlasting consolation , and good hope through grace . 2. Thess● 2. And that wee should not bee cast into vtter darkenesse , he hath made vs , meete to bee partakers of the inheritance of the Saints in light , yea he hath deliuered vs from the power of darknesse , and hath translated vs into the kingdome of his beeloued son . Col. 1.12 . Of these things it followeth : first , if all good things be gifts , we may not boast of them ; if they come from God , wee may not forget him , from whom wee receiue them . Secondly , because Gifts are rather Commendata , quam data , because there is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phillip . 4. Seeing God will come , and take account of the Talents . Math. 25. Wee must neither wast-ful●y mispend them , Luk. 16. nor haue them without profite . Math. 25. Vt crescit donū sic crescat ratio donati . Thirdly , seeing they come from aboue , wee must not bee like blind moles , nor as swyne grouelling vpon the earth , which eate the accornes that fall from the tree , and neuer looke vp , but it may teach vs to looke vp ; Sursum cor , qui habes sursum caput . Fourthly , seeing God is Pater Luminum , wee must walke as Children of light . 1. Thess. 4. For we are not darkenesse , but light . Ephe. 5. Fiftly , seeing God hath diuers good things in his hand to giue , wee must desire to receiue them from him by prayer . The third Sermon . MATH . 7.7 . Aske , and it shall be giuen you ; seeke , and yee shall finde : knocke and it shall be opened vnto you . AFter the consideration of our owne vnability , mentioned by Saint Paul● 2. Cor. 3. And the examination of the manifold goodnesse of God , from whom , as Saint Iames saith , euery good giuing , and euery perfite gift commeth : Because we see that of our selues we cannot so much as thinke any good , and yet that from the Father of lights we may receiue that grace which shall inable vs to do all things ; Now it followeth by good order , that we repaire to God for that power , which wee haue not of our selues . Christ will not haue holy things giuen to dogges , nor pearles cast to swyne , that is to such as make no account of them , and therefore if we esteeme of the grace of Christ , or make any reckoning of it , wee must come to him for it ; now we cannot come to God , but by prayer , as Augustine saith , Non passibus , sed precibus , itur ad Deum : & nuncius noster oratio est , quae ibi mandatum nostrum peragit , quo caro nostra peruenire nequit : It is not with pases but with prayers we go to God ; and our messenger is prayer , which there doth our errand where our flesh cannot come . Therefore Christ saith : do not waite as swyne , till the grace of God bee cast vnto you , but if you will haue it , aske , & it shal be giuen to you . The tenor of this Scripture hath this coherence , first , knowing our owne insufficiency , & the gooodnesse of God , from whom euery good thing commeth , presently wee wish with our selues that hee would admit vs to bee suiters vnto him . Therfore Christ in the word Aske , tels vs , that God hath his Courts of requests , that we may be bold to put vp our supplications . Secondly , whereas earthly Princes may perhaps affoord a good countenance , but will not grant the thing that is sought for at their hands ; Christ saith , that , the Father of lights , is not onely affable , but liberall ; so that albeit we be not onely dust and ashes , and therefore vnworthy to pray to God , Gen. 18. But also wretched sinners vnworthy to bee heard , because as the blind man saith , peccatores non exaudit Deus . Ioh. 9. Yet hee will not cast out our prayers , nor turne his mercy from vs. Psal. 66.18 . But if wee aske , it shall bee giuen . Thirdly , that wee should not thinke , that as in the world there are many suiters but few obtainers ; so howsoeuer all do pray vnto God , yet wee are not in the number of those that speed ; therfore Christ addeth , Whosoeuer asketh , receiueth : whoseuer seeketh findeth : and to him that knocketh , it shall be opened : No vnworthines of our owne can exclude vs from the mercy of God , for hee receiueth the prayer , not onely of the publican , Luk. 18. but of the prodigall sonne , Luk. 15. and promiseth mercy to the theefe hanging on the crosse , Luk. 23 , if at the last houre he seeke it by prayer . Of these two verses there are three parts , first a precept , petite , quaerite , pulsate : aske , seeke , knocke : secondly , a promise , it shall bee giuen , yee shall finde , and it shall be opened : thirdly , an enlargement of the promise , which is made not only to such as are of iust and holy conuersation , but to sinners ; For whosoeuer asketh receiueth . As on Gods behalfe wee see first his affability : secondly his liberality : thirdly , the largenesse of his liberality : so on our owne parts we are taught , first , that wee may boldly powre out our desires before God : secondly , wee may conceiue hope to be heard in the thing wee craue : thirdly , not an vncertaine hope , confounded through our owne vnworthines ; For whosoeuer asketh receiueth , and as Christ speaketh : Him that commeth to me , I will in no wise cast out . Ioh. 6.37 . In the precept foure things are to be considered : first , the necessity : secondly , the vehemency , signified by a three-fold petition , which implieth an instancie , as Salomon speakes : haue I not written three times to thee ? Prou. 22.20 . thirdly , the cohaerence of these three termes , asking , seeking , and knocking : fourthly , the distinguishing of them . Touching the first , the example of our Sauiour might bee a sufficient motiue to stirre vs vp to prayer , who in the morning very earely before day went into a solitary place , and there prayed , Mark. 1.35 . and in the euening , prayed himselfe alone in the mountaine , Mat. 14.23 . Secondly , whereras he setteth downe a forme of prayer , Math. 6. Hee sheweth that prayer is necessary , but when vnto both hee ad●deth a precept , wee may not thinke any longer it is a matter indifferent , but of necessity , a commandement is a thing obligatory . So when Christ commands vs to pray , hee doth not leaue it as a thing in our owne choyce ; but binds vs to the performance of it , for prayer is not onely required as a thing supplying our neede , ( for when wee feele want we need not bee prouoked to prayer ; ) the bruit beasts themselues beeing pinched with hunger , do seeke their meate at God , Psal. 107. and the rauens call vpon him for food Psal. 147. but it is required as a part of Gods seruice . Anna beeing in the Temple , serued God by prayer , Luk. 2.37 . By prayer the Apostles performed that seruice to the Lord , which the Apostle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 13.1 . Therefore so oft as wee resort to the house of God , to put vp our petitions to God , then we doe him seruice properly , and not onely when we are present at a Sermon , for then God rather serueth vs , and attends vs , and entreats vs by his Ministers to bee re●onciled to him . 2● Cor. 5. As prayer is a part of Gods worship : so the neglect of prayer is a sinne , as one saith , peccatum non orandi . Therefore the Prophet among other sinnes wherewith he chargeth the wicked , reckoneth this to be one , that they cal not on the Lord , Psal. 14.9 . The neglect of this duty was the beginning of Sauls fall , as all the fathers interprete that place . 1. Sam. 14.19 . where it is said , that , Saul commanded the Priest to with-draw his hand from the Arke . For this hath bene commanded euer from the beginning , that wee should pray vnto God ; not onely in the law of nature , Iob. 8.5 . But also in the law of Moses , Deut. 10.12 . In the time of the law a speciall part of the seruice , which the people performed to God , was the offering vp of incense , and therefore the Prophet compareth prayer to incense , Psal. 14.1 . And it is most fitly resembled to incense , for the vse of incense was to sweeten those places which are vnsauory : Euen so the wicked imaginations , and vnchast thoughts of our heartes , which yeeld a stinking smell in the nostrils of God , are sweetned by no other meanes then by prayer : and therfore to shew how the one is resēbled by the other , it is said , that while the incense was a burning , the people were without vpon their knees in prayer , Luk. 1.10 . neither was it a thing vsuall in the law only , but also in the Prophets . Call vpon mee . Psal. 50. & aperi os tuum , & implebo . Psal. 81. Touching the effect and fruit whereof it is said , Whosoeuer calleth on the name of the Lord , shall be saued , Ioel. 2. Secondly , albeit God haue litle commandements , as Christ speakes Math. 5. Hee that breakes one of these little commandements : Yet this , touching the duty of prayer is not a slight commandement , but of great instance , and so much wee are to gather from hence , that Christ is not content once to say , Aske ; but repeates it in three seuerall termes : aske , seeke , knocke ; which as Augustine saith , sheweth instantissimam necessitatem . From the vehemency of this commandement we are to consider these three things : first , it lets vs see our want and need , in that wee are willed to aske : secondly , by seeking , Christ doth intimate thus much to vs ; that we haue lost our selues : thirdly , in that hee would haue vs to knocke , hee would haue vs to learne that we are as men shut out of the presence of God , and his kingdome , where is the fulnesse of ioy , and pleasure for euer . The first sheweth man what is the misery of his estate , in regard whereof hee is called Enoch : secondly , his blindnesse , which is so great , that when he doth pray , he asketh he knowes not what , Mat. 20. If hee would pray , he knowes not how to pray ; for which cause the Disciples desire Christ to teach them . Luk. 11. Their blindnesse is such as they know not the way to come to the Father , as Thomas confesseth . Ioh. 14.5 . Thirdly , it sheweth our slothfulnesse in seeking our owne good , which appeareth herein , that wee haue need to haue a commandemēt giuē vs to stir vs vp to pray to God. The third thing in the precept is the dependance of these three words , petite , quaerite , pulsate . For there is no idle word in Gods booke . Therefore as they that haue to do with Gold , will make no wast at all , but gather together the least parings : so wee must esteeme preciously of Gods word , which is more precious then gold . Wee must bee gone hence , and there is a place whether we desire all to come , which we cannot do , except we knocke : and because we know not at what dore to knocke , therefore wee must seeke the dore , But we haue no will nor desire to seeke , therefore Christ willeth in the first place that we aske it , and the thing that we must aske , is the spirit of grace , and of prayer : and if wee aske it , then shall wee haue ability and power , not onely to seeke the dore : but when wee haue found it , to knocke at it . Fourthly , as these words depend one vpō another , so they are to be distinguished one from another : they that are suitors for any earthly benefite , do occupie , not onely their tongue in speaking , but their legges in resorting to great persons● they that seeke do occupy not onely their legges , in going vp and downe , but their eyes to looke in euery place ; and they that knocke , as they vse other members , so especially they vse their hands , But when our Sauiour enioyneth vs the vse of prayer , he expresseth it not in one word , but in three seuerall termes to teach vs , that when wee come to pray to God ; the whole man must bee occupied , and all the members of the body imployed in the seruice of God ; for Christ will not haue pearles cast vnto swyne ; and wee may not looke to haue the gifts of God cast into our mouthes : but if wee will obtaine , we must first , open our mouthes to aske it . Psal. 81. secondly , they are not so easily found , as that wee shall stumble vpon them : but we must seeke diligently , with the lifting vp of our eyes . Psal. 1.20 . And to God that dwels in the heauens . Psal. 123. Thirdly , because the dore is shut and locked vp , therefore wee must knocke , for which end we are willed , To lift vp our hands with our hearts to God which is in heauen . Lam. 3. The lifting vp of our hands is that which the people call the Euening sacrifice , Psal. 141. As the body , so also the soule may not bee idle , but occupied with these three vertues : first , it must petere , which noteth confidence and trust , secondly , qu●rere , which signifies diligence : thirdly , pulsare which implyeth perseuerance : If wee ioyne these three vertues to our prayer , doubtlesse wee shall be heard . As the 2 cause of our life here is , sudor vultus : ( for we liue arando , ac serendo ) by plowing , and sowing , so the second cause of our liuing is another sudor vultus ; which consisteth in asking , seeking , knocking : As in the sweate of our browes we eate the bread that feedes our bodies , so by these spirituall paines and endeauours wee come to the bread of life , which feedeth our soules eternally . Now if wee aske that question that is made Iob. 21.15 . What profite shall we haue if we pray vnto him ? It is certaine that God hauing created vs , may iustly command vs : but hee doth not onely constraine vs to pray by his commandement , but allure vs thereunto by his promise : hee saith , if wee aske the life of grace , wee shall obtaine it , if wee seeke it , we shall finde it : thirdly , hauing found the way , we shall intrare in gaudium Domini , enter into our maisters ioy , Math. 25. If we aske , we shall haue grace , whereby it shall appeare , we haue not receiued our soule in vaine , Psal. 24. secondly , seeking we shall finde the helpe and assistance of Gods spirit , so that wee shall not receiue grace in vaine , 2. Cor. 6. thirdly by knocking , the way of entrance shall be opened vnto vs , so that our labour shall not bee in vaine in the Lord. 1. Cor. 15. as Aug. saith , non dicitur quid dabitur . Christ nameth not what shall bee giuen to you : to let vs know that that gift is a thing supra omne nomen , aboue all that can be named . It is as great a gift as an earthly Prince can giue to promise halfe his kingdome , Mar. 6.23 . but God hath promised not halfe his kingdome , but all his kingdome , we shall receiue of God , not onely whatsoeuer wee desire , ( For desiderare nostrum , as one saith , is not terminus bonitatis Dei , our desire is not the limit or bounds of Gods goodnesse ) but aboue all wee can aske or thinke . Ephe. 3. In the confidence of this promise the Saints of God in the time of their misery fly vnto God by prayer , as their onely ready helpe . In the dayes of Enoch , which were full of miseries and troubles , men beganne to call vpon the name of the Lord. Gen. 4.26 . and Abraham in euery place where hee came , beeing departed out of his owne country , and liuing in exile , built an Altar and called on the name of the Lord. Gen. 12.8 . Dauid saith that his onely remedy which hee vsed against the slaunder and iniuries of his enemies , stood herein , that hee gaue himselfe to prayer . Psal. 109. Iosaphat being besieged with enemies on euery side , vsed this as a bulwarke against them . Lord we haue no power to with-stand this great company that are come against vs , and wee know not what to do , but our eyes are towards thee . 2. Chron. 20. The like comfort did Ezechiah find in prayer , both when Senacherib threatned his destruction , and in his sickenesse : and it is indeed the citty of refuge , whether the godly in all times haue vsed to flie for safegard from their miseries . It is rete gratiarum , & situla gratiae , the net of graces , and bucket of grace . Prou. 12.2 . by which a good man draweth the grace of God. The speciall gift that wee can desire of God is Christ himselfe , who is Donum illud Dei. Ioh. 4. Now forasmuch as indeed nothing can bee a greater benefite , then to enioy the presence of God , as the Prophet saith , Whom doe I desire in heauen but thee ? Psal. 73. and Phillip saith . Ostende nobis patrem , & sufficit . Shew vs the Father and it is sufficient Ioh. 14. We are to consider how we may come to it . Christ saith , I am the way , Ioh. 14. & ego sum ostium . Ioh. 10. If he bee both the way and the dore then no doubt but if God bestow Christ on vs , wee shall both finde the way to God , and enter into his kingdome , by Christ , who is the dore : for the obtaining of this gift we must be instant with God in prayer , which if we do , hee will giue vs that we aske : therefore Augustine saith , Domine cupio te , da mihi solum te , aut non dimittam te . Lord I desire thee , giue mee thee alone , or else I will not let thee go . In the third place our Sauiour enlargeth the promise , least wee should doubt that God will not heare all manner of persons , that pray to him , or that hee will not grant all their suites , therefore in regard of the persons , Christ saith , Quisquis , whosoeuer asketh , receiueth , whosoeuer ioyne these three vertues in their prayer , Confidence , Diligence , Perseuerance , and occupy all the parts of their body in this seruice of God , they shall be sure to receiue the thing they aske , for the promise is made only to them that performe Gods commandement , petenti dabitur , we must aske and we shall haue it : for God vseth not to cast holy things vpon them that make no reckoning of them . Mat. 7. Touching the things themselues , Hee that is the truth hath said , Whatsoeuer you aske my Father , in my name he will giue it you . Ioh. 16. Therefore it is impossible hee should lye , especially when hee confirmeth it with an oath , as in that place , Verily , Verily , I say vnto you , whatsoeuer you aske the Father in my name he will giue it you . But wee must take heed what wee aske : we may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aske without a cause . If wee aske any thing according to his will hee heareth vs. 1. Ioh. 5. Therefore our prayers must bee grounded vpon some iust cause● wee may not aske any childish petition of God , for hee will reuert them . If wee like children aske we know not what , we cannot assure our selues to be heard , for vnto such prayers he answereth , Yee aske you know not what , Math. 20. Much lesse will he grant hurtfull petitions . As he is our Physition , he will not giue vs cold drinke when wee are sick of an ague , though we cry for it neuer so much . They that aske vengeance of God , & would haue him to be the executioner of their wrath , shall not bee heard , Prou. 26.13 . but their prayer is turned to sinne . Psal. 109. So farre is it from the seruice of God. If the child aske fish , the father will not giue him a Scorpion , no more will God heare vs in those things which we aske of him , if hee know they will be hurtfull . He onely is wise , and knoweth what is good for vs , and if we receiue not the thing which we aske , yet he ( as Ierome saith ) non accipiendo accepit , in not receiuing he hath receiued . Christ saith not , aske , and ye shal receiue the thing ye aske , but aske and it shall bee giuen vnto you , that is the thing that you desire . Wee all desire those things that be good , though outwardly we are not able to discerne what is good , but God our heauenly Father , as he knoweth best what is good for vs , so he wil giue vs good things , though we be not able alwaies to aske that which is good for our selues . Secondly , we must pray in such manner and forme , as hee requireth , God doth heare vs many times euen , quando petimus malum : in as much as he doth not giue vs the hurtfull things , which we ignorantly aske . But hee will not heare vs , cum petimus male , yee aske and receiue not , because yee aske amisse . Iam , 4. Therefore we must beware how we stand affected at the time of prayer : if wee pray coldly , without any great desire to attaine the thing we aske ; we aske like swine , that esteeme not of pearles , but trample them vnder their feet . If wee draw neere with our lippes , but our hearts be far from God. Esa. 29. then it is not like we shall be heard , If we pray as Peter and the other Disciples , who being heauy with sleepe , asked they knew not what . Luk. 9.32 . we cannot receiue the truth . But if as Moses speaks , we seek the Lord with all our heart . Deut. 4.29 . If we do with Paul , orare spiritu , & orare mente . 1. Cor. 14. then wee may conceiue hope to be heard , for the commandement to aske is giuen Cordi , non pulmoni , to the heart not to the lungs , Id quod cor non facit non fit , that which the heart doth not is not done . Secondly , touching the manner , as with feruency , so wee must pray with reuerence , not hauing our heads couered , as wee see many do : which behauiour how rude and vnbeseeming it is , we may eaeasily discerne , as the Prophet speakes , Offer this kind of behauiour to thy Lord or Maister , and see whether he will accept it ? Mal. 1. If thou , hauing a suite to an earthly Prince , darest not speake but vpon thy knees with all submission ; how much more ought we to reuerence the Lord God , in comparison of whom all the Princes in the earth are but Crickets and Grashoppers , Esa. 40. Therefore the manner of our prayer to God must bee in all reuerence . Salomon prayed vpon his knees . 2. Chron. 6. Daniel fell downe vpon his knees . Dan. 6. So did Saint Peter . Acts 9. So Paul. Ephe. 3.14 . And not onely men vpon earth , but the glorious spirits in heauen cast themselues and their crownes downe before him that sits vpon the throne , Apoc. 4. Yea Iesus Christ the Sonne of God fell downe vpon his knees and prayed to his Father . Luk. 22. & exauditus propter reuerentiā . Heb. 5. So did Paul serue God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 20.19 . Secondly , if we would obtaine any thing at Gods hand , wee must not onely aske it , but seeke for it . Hee that hauing prayed , sits still without adding his endeauour , shall not receiue the thing he prayes , for hee must not onely orare , but laborare , pro quibus enim orandum , pro ijs laborandum est : to this end the Apostle would haue vs to pull vp our faint hands and weake knees , Heb. 12. And when wee haue asked grace , we must be carefull that we our selues bee not wanting vnto grace , as well as we were carefull that grace should not be wanting vnto vs. This diligence is noted in the word petite , which as it is vsed in the first place , so also it signifieth to go to , or to hit , and knocke : so that it containeth all the three vertues that are required vnto prayer , but for our instruction our Sauiour hath expressed them in three seuerall termes . Thirdly , hauing found the way , we may not rest there , there is a dore whereby wee must enter , and that shall not stand open for vs against we come , we must knocke at it . It pleaseth God to entreate vs. 2. Cor. 5. to seeke and finde vs , when we are lost , Luk. 15. He standes and knockes at our dore . Apoc. 3. Therfore as Moses speaks in Deut. Wee are to consider what he doth require at our hands . The seruice that we owe him , is likewise to entreate him , to seeke for grace of him , to knocke continually , till he open the gate of his mercy . If God heare vs not so soone as wee aske , wee may not cease to knocke , as Saul did , who because that God answered him not neither by dreames , nor by vrim , nor Prophet , asked counsell of a witch , 1. Sam. 28. Importunitie as our Sauiour speakes Luk. 11. is a meanes whereby often times men obtaine their ●uites . The vniust Iudge will be content to heare the widdowes cause at length , euen because hee would be rid of cumber : if she be earnest with him , shee shall at last obtaine her suit by importunity : So howsoeuer God bee not inclined to doe vs good , and haue his eares open to our prayers , yet hee is much delighted with our importunate suites . If the vniust Iudge that neither feared God , nor reuerenced man , may be ouercome with importunate suite , much more will God reuenge them which giue not ouer their suites , but cry to him night and day . Luk. 18. Let vs not bee weary of well doing ; for in due season we shall reape , if we faint not . These conditions being performed that we seeke in the desire of our heart and in humility : secondly that we be not wanting to grace , but worke with it : thirdly , if we do it with continuance , not giuing ouer , then wee shall finde it true , which Christ saith , omnis qui petit accipit . The summe is , as when God said , seeke yee my face , Dauid answered , thy face O Lord I will seeke , Psal. 27. So when Christ saith to vs aske ; our answere must be ; wee will , at least dispose our selues thereunto , especially seeing hee doth not onely praeire exemplo ; but dicere vt petas , seeing he doth not onely by his commandement , permittere , but praecipere vt petas . Lastly , seeing by his promise he doth not only allure thē , vt petāt , but doth minari si non petas , threaten if thou aske not : for if we aske of any but from him he is angry , as he was with the King of Israel , that required of Baal-zebub when he should recouer , 2. Reg. 1. Is there not a God in Israel ? And Christ was offended with his Disciples for the neglect of this duty . Hitherto yee haue asked nothing . Ioh. 16. And when wee come to aske of God , we must not cease our suite , if hee grant vs not our suite at the first ; but say with Iacob , non dimittam te , Gen. 32. We must be instant , as the Cananite was , Math. 15. We must be earnest , as he that came at midnight to borrow bread , Luk. 11. and importunate as the widdow with the Iudge . Luk. 18. and then wee may assure our selues of a comfortable effect of pra●ers . The fourth Sermon . ROM . 8.26 . Likewise the Spirit also helpeth our infirmities : for wee know not what to pray as wee ought : but the Spirit it selfe maketh request for vs with sighes , which cannot be expressed . OVT of Saint Paul , 2. Cor. 3. we may see , first , that of our selues wee are not sufficient at all to good : and that all good comes from the Father of lights . Iam. 1.17 . and that , in that regard , we must aske , and receiue at his hands from whom it comes . Math. 7.7 . Now the Apostle meeteth with another difficulty , which is , how we may pray ? for as wee cannot performe any good thing of our selues , vnlesse God minister power , so wee know not how to aske this grace at his hands . Therefore to answere that question of the Disciples , which desired that Christ should teach them how to pray . Luk. 11. The Apostle saith , that because we know not what to pray for , as wee ought , therefore the Spirit doth helpe our infirmites . The Apostle beginnes at our infirmities , which he layes downe in such sort , as wee may plainely see that our defects and wants are many : for as there are infirmities of the body , which the Scripture cals the infirmities of Egypt , Deut. 7.15 . Whereunto the Saints of God are subiect as well as other , as the Apostle speaks of Timothy , that he had Crebras infirmitates . 1. Tim. 5. So the soule also hath certaine infirmities ; and that is the infirmity whereof the Apostle speaketh ; for albeit our soule bee the stronger part , as our Sauiour speaketh when hee saith : The Spirit indeed is strong , Math. 26. yet it is subiect to many infirmities , and weaknesses , when it doubteth of Gods mercies , saying : Will the Lord absent himselfe for euer ? hath God forgotten to be gracious ? which the Prophet acknowledgeth to bee signes of his infirmities . Psal. 77.10 . and as the spirit is weake , so there is a weaknesse of conscience , 1. Cor. 8.7 . and no maruell if there be such infirmities in the bodies also ; for life it selfe is but weake , in regard whereof it is said of God , that hereby he is content to spare vs , for that he remembers that we are but dust , Psa. 103. & considereth that we are but euen as the wind that passeth away . Psa. 78. The difference is that , as Christ saith , haec infirmitas non est ad mortem Ioh. 11. and the dropsy , palsy , and such like diseases and infirmities of body are not mortall . The second thing which the Apostle teacheth is , that howsoeuer we be , as the Apostle speaketh , compassed with infirmities . Heb. 5.5 . yet they are not past cure , for the Spirit helpeth our infirmity : so that al-be-it wee are subiect to fall through weakenesse , yet there is hope concerning this thing , Esa. 10. 2. and our errour may bee healed , Dan. 4. for there is balme in Gilead . Ier. 8. which serueth to cure all our spirituall diseases . Now the cure of the infirmities of our soule is not performed by any strength of our owne , nor by our owne Spirit , but by the Spirit of God : for so long as our infirmities are but bodily , the spirit of man will sustaine them , and there is helpe to be found ; but when the spirit it selfe is wounded , then who can helpe it ? Prou. 18. The spirit of man , must haue help from a higher thing then it selfe , as from the Spirit of God , which onely is able to minister help . The Apostle ascribeth to the Spirit of God two benefites , first , in regard of the life to come : secondly , in respect of this present life : for the one as he is the Spirit of Adoption , assures vs of our estate in the life to come , namely that as God hath adopted vs to be his children , so we shall be fellow heires with his owne Sonne of his heauenly kingdome . Touching the other , because wee are subiect in this life , to fall through infirmitie , wee haue this benefite from him , that hee stayes and vpholdes vs , and therefore is called spiritus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As our infirmities are manifold , whether wee respect the body , or the soule , so the weaknesse and defects of our soules appeareth not onely in good things , which we cannot do , because the flesh euer lusteth against the Spirit , so that we cannot do the things that we would . Gal. 5. but in euill things which we should beare and are not able . The euill things that we should beare , are not only afflictions , and the crosses which wee are subiect to , which the Apostle proueth to be more tollerable , because they are not worthy of the glory to come : but dilatio boni , wherein we need the vertue of magnanimity , because it is a great crosse , as the Wiseman saith : Spes quae differtur affligit animam , Pro. 13. Touching which affliction and crosses , because in this life wee cannot obtaine that which the Prophet wisheth , namely , to fl●e away ( as it were ) with the wings of a doue , that so we might be at rest . Psal. 55. therfore we must betake our selues to the Mourning of the Doue . Es. 38. waiting patiently when God will giue vs time to escape . The meanes and waies whereby the Spirit doth helpe vs , are many ; but he onely meaneth prayer ; to teach vs , that howsoeuer it be not esteemed as it ought , yet it is the chiefe prop and principall pillar which the holy Ghost vseth to strenghten our weaknesse . Therefore when the Apostle willeth that first of all , prayers and supplications should bee made for Kings and all in authority . 1. Tim. 2. the reason is , as Augustine noteth , because both mans saluation , the honesty of life , knowledge of the truth , quietnesse of kingdomes , duties of Kinges , and whatsoeuer tendeth to the publique benefite commeth by and from prayer : So that not only the Church , and spirituall matters , but the common-wealth and temporall things are stayed vpon the piller of prayer . Wherefore as prayer is a speciall help : so wee are not onely exhorted by religion to vse it , but nature it selfe binds vs vnto it : for so long , as wee can ethier deuise any help of our selues , or receiue it from any other , so long wee leane vpon our owne staffe ; but when all help failes , then wee flie to prayer as our last refuge ; and therefore when God is said to feede the rauens that call vpon him . Psal. 147. That cry of theirs is the voyce of nature , so that albeit men for a time , leane to their stayes and help , yet there is a day when all flesh shall be made to come vnto him , who onely it is that hearreth prayer . Psal. 65. that is , when they lye howling vpon their beds . Hos. 7. then they shall be faine to call vpon God for help● so , howsoeuer Pharoah in the pride of his heart say , Who is the Lord , that I should heare his voyce ? Exod. 5. Yet hee made him come to him , when he plagued him with thundring , and raine , and haile , which made him send to Moses and Aaron , that they might pray vnto God for him . Exod. 9.28 . But here the Apostle meaneth the prayer of the Spirit , which alwaies reckons prayer to bee the first and chiefest helpe in all troubles , and not the last , as the prayer of the flesh doth . Therefore , as we must discern● simulacra virtutum , from vertues themselues , and that which is naturall , from that which is of grace ; so wee must distinguish the prayer of the Spirit , from the carnall prayer , and be sure that the vertues which wee haue , if they bee any , are not naturall , as those in many of the heathē , but that they proceed from grace , and the working of Gods Spirit . To the right framing of our prayers it is required , that we do not onely orare mente & spiritu , 1. Cor. 14. but as the Psalmist saith , of the praysing of God ; so wee pray to God with vnderstanding . Psa. 47. Both our heart , our vnderstanding , our affection must concurre in making intercession to God. For a second point , if prayer bee a stay to vs in our infirmities , then we must bee carefull that our prayers bee not faint and weake , but that they proceed from the feruency and vehemency of the Spirit , for as Christ saith . If the light that is in thee bee darkenesse , how great is that darkenesse ? Math. 6. If our prayer be nothing else but infirmity , as it is for the most part , how great is our infirmity ? But the Apostle sheweth our weaknesse in prayer , in that he denyeth men two things : first , that wee know not what to pray for , secondly , that we know not how to pray : for both these defects wee haue a double supply ; for Christ as he is the light of the world ● Ioh. 8. hath directed vs what to pray for , by that forme of prayer which he hath prescribed vnto vs ; and the holy Ghost , who is compared to the winde that bloweth where it will , instructeth vs how to pray , for that it stirreth vp our affections , so that wee pray with feruency of spirit , and vtter our desires vnto God with sighes that cannot be expressed , for as a man that trauelleth must haue a knowledge of his way : so hee cannot take a iourney in hand , except he haue a good wind to set him foreward : to this end wee are taught , not onely by the wisedome of God the Father , what to pray for , but from the power of his Spirit wee haue those motions kindled in vs , whereby our prayer is made feruent . Touching the persons , whom the Apostle chargeth with this two-fold ignorance , they are not the common sort of men , but euen the Apostles themselues , for he includes himselfe in the words , Wee know not , So Christ said not to heathen men , Nescitis quid petitis , Math. 20. but to his Disciples Iames and Iohn , so that this is generally true of all men , that they know not what to aske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they ought , except Gods Spirit help them . It is true that we haue a diffused knowledge of good and euill , and a desire to be partakers of the one , and to bee deliuered from the other , for ignoti nulla cupido ; but we must haue a distinct knowledge , that is , whether the thing wee desire be good or no : There is an estate of life which is contemplatiue , and another Actiue , and our infirmity is such , as wee know not which of them to take our selues vnto , but oftentimes wee thinke that course of life to be good for vs , which albeit it bee good in it selfe , yet turnes to our ouerthrow , so that when wee desire of God to place vs in any such course of life , we speake after the manner of men . Rom. 6. taking it for a contented course for our selues , whereas it fals not out so . This will appeare more plainely , both in things temporall and spirituall . The sonnes of Zebedee in their suite to Christ , Math. 10. had a desire to obtaine some good thing at our Sauiours hands , and they could not bethinke themselues of any thing better then to be exalted to some place of honour , and therefore desired that one of them may sit at his right hand , and the other at his left hand : but Christ told them , they asked they knew not what , for honour is not fit for all men ; they were the Disciples of Christ , and were to drinke of the cup of affliction , and therefore willed them to bee mindfull of it , and not to affect that which was not for their good . Likewise in spirituall things we may errre , and hereof we haue example in Saint Paul , whom a man would thinke to haue had knowledge enough , so that hee would not aske the thing that was not good for him , hee had the messenger of Sathan sent to buffet him , and hee prayed that it might be remoued from him , which seemeth to haue bene a reasonable petition , but God answered him that hee asked hee knew not what ; it was more necessary for him to be exercised with the temptations then not : & whereas he desires to be so pure , as not once to be driuen to euill ; God told him , that his grace was sufficient for him , for it was his will to perfite his strength in his weaknesse , 2. Cor. 12. Therefore if wee haue any reuelation from flesh and bloud , Math. 6. that perswadeth vs , that this or that is good for vs , we must know that all such are false , and that we must suffer our selues to bee directed by Gods Spirit , who knoweth better what is good for vs , then we our selues . But to the end that we should not erre , the Spirit of God maketh intercession for vs , and therefore we may be sure that although wee know not how to pray , in such sort as may please God ; yet the Spirit of God , who knoweth the secrets of the counsell of God , will make that prayer for vs ; which shall bee both for our good and also according to Gods will. 1. Cor. 2. It cannot bee verified of the holy Ghost , which is God , that he either prayeth or groaneth , but the Apostles meaning is , that hee makes vs to make intercession , and hath that operation in our hearts that he makes vs to groane , So when the Apost Gal. 4.6 . sayes , that the Spirit cries Abba Father , his meaning is , that by it wee cry Abba Father . Rom. 8.15 . Againe , the Spirit is said to make intercession for vs , because it sheds abroad the loue of God in our hearts , Ro. 5. for from the loue of God proceeds this loue & affection in vs , that we desire him and all his blessings , & therfore make our prayer to him to that end , which is nothing else , but explicatio de●iderij : so that we do not so soone desire any good thing , but we are ready to pray for it , So saies the Prophet , Lord thou knowest my desire , and my groaning is not hid from thee , Psal. 36. Likewise when our desire is delaied , so that wee obtaine not the thing we would haue , then we are cast into sorrow , which is wrought in vs by the Spirit which is in vs , and by prayer ; for it is the Spirit of God which kindleth this feruency of desire in prayer , as Augustine saith , Tepida est omnis oratio , quam non preuenit inspiratio , euery prayer is luke-warme , which is not preuented with inspiration . The first thing that the Spirit of God workes in vs , is , that hee inclineth our hearts to pray to God for the good which we lack , which is a thing not in our owne power ; and therefore Dauid thankes God that hee found in his heart to pray , 2. Sam. 7. for when we would settle our selues to pray , Nihil tam longè abest a nobis , quàm orare vt decet . Now beeing thus vntoward in our selues , the Spirit of God comes and helpes our infirmity , and as the Psalmist saith , Hee opens our hearts to pray , By this meanes it comes to passe , that a man hauing his affection cold , shall on a suddaine feele in himselfe a desire to pray , and shall say , Domine , paratum est cor meum . Psal. 108. Secondly , whereas the Lord saith , open thy mouth , and I will fill it . Psal. 87. wee finde this infirmity in our selues , that when wee haue found an heart to pray , yet wee cannot open our mouthes ; and therefore Dauid saies , Open thou my lipp●s , Psal. 51. and so must we sue to Christ , that he will giue vs words to speake ; for God hath a key both to our tongue and will. Thirdly , hauing begunne to pray , that fals out many times which Dauid complaines of , cor meum dereliquit me , Psal. 40. So our heart will bee gone , and our minde will be wandring abroad , not regarding what our tongue speakes . It falls out often , that as Abraham had his sacrifice ready , he was no sooner gone from it , but the foul●s of the aire did light vpon it . Gen. 15. So while wee offer vp to God , the calues of our lippes , Hos. 14. and our course is past , Psal. 141. It comes to passe through our wantonnes many foule thoughts be got vpon our sacrifice and dispoile it , and the remedy that the Spirit of God affoords vs against this infirmity , is , that it cals vs home and tels vs , we are kneeling before the Maiesty of God and therfore ought to take heed what we speake in his presence . Therefore Bernard to keepe his minde in the meditatiō of God , when he would pray beganne thus , Let God arise , and let all his enemies be scattered , Psal. 68. and Augustine to the same purpose , beganne thus , Saue mee O God for the waters ouerflow . Psal. 64. Fourthly , ●hough we haue our meditation still on God , yet wee shall finde in our selues , that our spirites are dull and heauy , and haue no manner of vigour to help our infirmity , herein the Spirit helps and puts these meditations in our hearts , whereby it kindleth as the Prophet saith , a fire burning within vs : so that God shall bee faine to say to vs , as he did to Moses , Dimitte me : let mee alone . Exod. 32. Fiftly , albeit we pray but faintly , and haue not that supply of feruency that is required in prayer , yet wee haue comfort , that euer when we most faint in prayer , there are of Gods Saints that pray for vs with all instancy , by which it comes to passe , that being al but one body , their praiers tend to our good as well as their owne , for the faithfull , howsoeuer they bee many , and dispearsed into diuers corners of the world , yet they are but one dowe ; and as they are the members of one body , so they pray not priuately for themselues , but for the whole body of the Church : so that the weaknesse of one member is supplied by the feruent and earnest prayer of the other . Therfore when the Apostle saith . The Spirit maketh intercession for vs , gemitibus inenarrabilibus , Augustine asketh , what gronings are these ? are they thine , or mine ? no ; they are the gronings of the Church , sometime in Mee , sometime in Thee , and therefore Samuel ( to shew that the Ministers of God do the people no lesse good when they pray for them , then when they teach them ) said , God forbid I should cease to pray for you , and so sinne against God. 1. Sam. 12.23 . for hee was an helpe to them , not onely in preaching to them , but in offering burnt offerings for them . Therefore the people pray to Esay , lift thou vp thy prayer for vs , For as the offering of the Minister is to put the people in mind 2. Pet. 1. so they are Gods remembrancers : they are Angels , as well ascending vpwards by their prayer in the behalfe of the people , as descending to teach them the will of God. But if the Spirit that quailes in vs , do quaile also in the whole Church ; yet wee haue a supply from the teares , which our head Christ shedde on his Church , Luke 19.41 . and from the strong cries which hee vttered to God his Father , in the daies of his flesh . Heb. 5.7 . by which hee ceaseth not to make request to God still for vs , so that albeit the hardnesse of our heart bee such as we cannot pray for our selues , nor the Church for vs , yet we may say , Conquaeror tibi domine lachrimis Iesu Christi . Lastly , because we cannot pray , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we haue two helpes also in that behalfe from the Spirit : first , that the Spirit teacheth vs to submit our will vnto Gods will , because as we are men , so we speake after the manner of men ● Rom. 6. This submission we learne from the example of Christ his prayer to God his Father , Transeat calix iste a me , Let this cup passe from mee , yet not my will , but thy will bee done . Math. 26. So Dauid qualified his desire , If I haue found fauour with the Lord , hee will bring mee againe , but if not , let him do what seemeth good to himselfe . 2. Sam. 15. Secondly , when we looke backe vpon our prayer , and see , that by reason of want of feruency and zeale , it is but smoaking flaxe , then the Spirit stirreth vs vp to desire God , that according to his promise . Esa. 42. Hee will not quench it , but that his grace may be sufficient for vs , and that hee will make perfite his strength in our weakenes . 2. Cor 12. The other thing wherein the Spirit helpeth our infirmities , is , that he worketh in our hearts , certaine groanes that cannot be expressed , which is a plaine opposition to drousy and sloathfull prayer : for a deuout prayer , plus constat gemittibus , quam sermonibus , it is not fine phrases and goodly sentences that commends our prayer , but the feruency of the Spirit from whom it proceeds . It is well , if wee do orare mente , & spiritu . 1. Cor. 14. but if our prayers doe draw out sighes and gronings from our hearts , it is the better , for then it appeares that our prayer is not a breath , comming from the lungs , but from the very depth of the heart , as the Psalmist saies of his prayer , De pro●undis , out of the deepes haue I cryed to thee O Lord. Psal. 130. What the Apostle meaneth by gronings which cannot bee expressed , is plaine , for when the griefe of the heart is greatest , then are we least able to vtter it , as appears by the Sunamite . 2. Reg. 4. Notwithstanding as it was God that wakened in vs the desire of good things ; so though we be not able to vtter them in words , yet hee doth heare , etiam vocem in silentio . There are mutae praeces , & tamen clamantes : such as are the silent prayers of Moses , which he made in his heart to God , though hee expressed it not in words ; to this God said , Cur ●lamas ad me ? Ex. 14. Now as Martha was loath to serue alone , & therfore wold haue Mary to helpe her , Luk. 10. So the spirit doth not pray alone , but doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beares together or helps vs , whereby the Apostle giues vs to vnderstand , that man must haue a co-operation with Gods Spirit : So we see the Saints of God , albeit they acknowledge prayer to be the work of Gods Spirit in them ; for as much as we are not able to call Iesus Lord , but by the Spirit of God. 1. Cor. 12. Yet they are not themselues idle , but do adde indeuour , as Dauid , Lord open thou my lippes : So he affirmes of himselfe , I haue opened my lippes and drew in my breath . Psal. 119. But that wee may haue the helpe of Gods Spirit ( without which our endeauor is but vaine ) we must still thinke vpon our own weaknesse , and humble our selues in the sight of God , as the Publican did Luk. 18. so the Spirit of God will rest vpon vs , as the Lord promiseth . Esa. 66. For this end fasting is cōmended to the Church , for it hath bene as vse alwaies among the faithfull , to humble their soules with fasting , Psal. 35. Secondly , as wee must pray in faith , So we must also be charitably affected to our brethren , first , by forgiuing them , if we will haue forgiuenesse at the hands of our heauenly Father , Mar. 11.25 . Secondly , by giuing them that need , this commended Cornelius his prayer , that hee gaue almes , Act. 10. If our prayer be thus qualified , we shall haue Gods Spirit to assist vs in prayer , whose helpe if wee obtaine , and vnto our prayer adde a patient expectation , so that wee be not in hast to obtaine the thing we craue , but wee wait vpon Gods leasure , as the Prophet saith , Quî crediderit , non festinabit , Isa. 28. Hee that beleeueth makes not hast , thus we shall find that the Lord will not cast out our prayer . The fifth Sermon . LVKE . 11.1 . And so it was , that as hee was praying in a certaine place , when hee ceased , one of his Disciples said vnto him , Maister teach vs to pray , as Iohn also taught his Disciples . WHich words doe bring vs to that forme of inuocation , to which by degrees wee haue bene approching ; for first out of Saint Paul , 2. Cor. 3. we learned that of our selues , wee are not able so much as to thinke a good thought , much more vnable to do that which is good : Secondly , from S. Iames , that albeit wee haue no power in our selues , yet our want may bee supplyed by the Father of lights : Thirdly , that therefore to the end wee may obtaine this ability , wee are to seeke for it by prayer , as Christ councelleth : Petite , & dabitur vobis . But then we meet with another difficulty , and that is as Paul confesseth , Rom. 8. that al-be-it grace may bee obtained at the hands of God by prayer ; yet wee know not how or what to aske , except the Spirit of God supply our infirmities ; and therefore as then it was said , that as the Spirit of God maketh intercession for vs , so here the same Spirit doth moue the Disciples to seeke for a forme of prayer of Christ , whereby we are taught , that if we know not how or what to pray for , our duty is to repaire to Christ , with the Disciples , that he would direct vs. This Text hath two parts , first , the petition of the Apostles , : secondly , Christs answere thereunto , Vers. 2. In the first part we are to consider , first the occasion of the petition : secondly , the petition it selfe , Domine doce nos . Touching the first point , the Disciples tooke occasion of this petition from Christs praying , for seeing him not onely pray now , but at sundry other times , presently they conceiued thus within themselues , that doubtlesse prayer was a matter of great importance , and a meanes of no small benefit , otherwaies Christ would neuer haue prayed so often . Before we considered two speciall motiues to prayer : The first was Christs commandement : the second Christs promise , Math. 7.7 . aske and it shall be giuen you ; and here againe wee haue other two motiues : first , the prouocation of Christs example , whom the Disciples found praying in a certaine place : secondly , the mould and set forme of prayer , which he hath giuen vs , for our better direction in this duty , say Our Father , &c. Concerning the first of these , no doubt the examples of holy men ought to moue vs to pray , much more when Iesus Christ himselfe , who is the Holy of holies , Dan. 9.24 . doth by his owne example stirre vs vp hereunto . King Dauid , when hee had his crowne pulled off his head , by his owne sonne , and was driuen out of his kingdom , said to the Priest , If it please God , hee can bring mee againe , and shew me both the Arke , and the Tabernacle , 2. Sam. 15.25 . Declaring hereby , that hee was more carefull to haue the liberty to come into the house of prayer , to powre out his supplication before the Lord , as hee was wont , then to be restored to his crowne , so great account did hee make of prayer . The like account did the holy Prophet Daniel make , for when by the commandement of the King it was proclaimed , that whosoeuer made any petition to God or men , saue onely to the King , should bee throwne into the Lyons Denne ; hee chose rather to aduenture his life , then not to pray , Dan. 6. Whereby wee may gather , both how acceptable to God , and also how necessary for vs , this duty of prayer and inuocation is : So that these examples of these holy men , ought to bee of no small efficacy to perswade vs hereunto ; and especially if wee consider the example of our Sauiour Iesus Christ , who is greater then either Dauid or Daniel . Of whom it is reported , that he went into a solitary place alone , not onely in the morning , Mark. 1. but also in the euening , Ioh. 6. not for an houre , but to spend the whole night in prayer . Luk. 6.12 . he prayed not only , in deserto , which was a place of distresse , but in horto . Ioh. 18.2 . which was a place of pleasure , as hee prayed when hee was in his agony , Luk. 22.46 . so also when he was to be made King , Ioh. 6. to teach vs , that as well in prosperity as in aduersity , wee haue need to pray , for hereunto our Sauiour doth exhort vs in plaine words , not onely by precept , Mat. 7. Luk. 21.40 . pray that ye enter not into temptation , because prayer is a meane to keepe vs from euill , both a malo culpae , & a malo poenae , as wel from sin , as from all manner of plagues , which are the effects of sinne ; as one saith , there would none aduersity come vpon vs , vnlesse there were peruersity in vs● but secondly , by promise of reward , pray vnto your Father in secret , and he will reward you openly , Mat , 6.6 . We thinke it sufficient , if earthly Princes will vouchsafe to hearken to our prayer ; but God promiseth vs more , he will reward vs for the same . Therefore seeing God both commands vs to pray , and promiseth to grant vs that we pray for : seeing he doth not onely by his example teach vs that Prayer is requisite , but prescribes vs also a Forme of Prayer , we ought not to bee negligent in this duty . Besides , out of this occasion , wee are to consider this : That Christ prayed , though he needed nothing , as hee was the onely begotten Sonne of God , hee was full of grace & truth , Ioh. 1.16 . He had receiued the Spirit without measure , Ioh. 3. Yet for all that , he prayed . There are three vses of prayer : First , there is an Vse of Necessity : for God hath left prayer to be our Citie of refuge , to the end , that when all meanes faile , we should flye vnto God by praier . In which regard the wise man saith , Pro. 18. Turris altissima est nomen Domini . But Christians should haue a further vse of this duty : for vnreasonable creatures , as Lyons , and Rauens , are prouoked ( in regard of their necessity ) to call vpon God. Secondly , the Vse of Duety : for prayer is an offering : The Prophet compareth it to Incense , Psa. 41. a Reasonable seruice , Rom. 12. Our Spirituall sacrifice , 1. Pet. 2. It is compared to Incense , which giueth a sweete smell to all our works , words , & thoughts , which otherwaies would stinke , and be offensiue to the Maiesty of God. This vse of praier we haue not only for the supply of our wants in the time of aduersity , but at all times , as Iob saith , Chap. 27. Thirdly , there is the Vse of Dignity , when a man doth abstract himselfe from the earth , and by often prayer doth grow into acquaintance , and familiarity with God : for this is a great Dignity , that flesh and bloud shall be exalted so much , as to haue continuall conference with God. Now as Christ was the Sonne of God , he had no cause to pray in any of these thre● respects , but as he was Principium omnis creaturae , Col. 1. as he was the head of the Church , Eph. 1. he had vse of praier in these three respects : as hee was a creature , hee stood in need of those things , which other creatures of God were wont to desire . Againe , as hee was a creature , though the chiefe of al creatures , hee ought this duty of Inuocation vnto God his Creator : and as he called on God in these two respects , so he was heard , as Christ speakes ; I know thou hearest me alwaies , Ioh. 11.41 . But as he was in the state of a Creature , the last vse doth most of al concerne him ; for which cause , hauing told Martha , that one thing was needfull , Luk. 10. because the obtaining of the same is not in our power , hee presently with-draweth himselfe vnto prayer in the beginning of this Chapter , teaching vs to doe the like . Before we come to the Petition , these words , vt cessauit , are to bee considered : for there are some with Saul , will call for the Arke , and will presently cry , Away with it , 1. Sam. 14. that is , will begin their prayers , and will breake them off in the midst vpon any occasion : but the Spirit of God doth teach vs to be of another mind , when he willeth vs to auoyd whatsoeuer may bee a meanes to interrupt our prayers , 1. Pet. 3. The Disciples forbare to make their petitions to Christ , till hee had done praying : and therefore from their example wee are to learne , so to settle our selues to prayer , as that nothing shall cause vs to breake off , and so to regard others that are occupyed in this duty , as by no means to interrupt them . In the Petition we are to consider , first , the thing that they desire : secondly , the reason why they make this Petition . First , whereas they make request that Christ would teach them how to pray , they do by implication acknowledge as much as Saint Paul speakes of , Rom. 8. that they know not what to aske : not that they were without that general institution which we haue from nature , that is , to desire that which is good , but because they know not how to limit their desire : as in temporal things , they know not whether it were good for them to be the Chiefe men in a Kingdome , that was the ig●orance of the sons of Zebedee , Matth. 20. In spiritual matters they will be like Saint Paul , 2. Cor. 12. who thought it good for him to be saued from the temptation , whereas God told him , that his grace was sufficient for him ; and yet that the temptation should continue still . As Iames and Iohn made a request ignorantly for themselues , Math. 20. So they make another in the behalfe of Christ , Luke . 9. Lord , wilt thou that wee command that fire come downe from Heauen ? and therefore were reproued by Christ for it : and as wee see both by examples of Christs owne Disciples , that we may pray amisse , Iam. 4. So in the old Testament Dauid saith , Wee may pray so , as prayer ( which is a part of Gods seruice ) shall be turned into sinne , Psal. 109. For prayer is nothing else but an interpreter of our desire , as on● saith : Ea petimus quae appetimus : and as our desires are many times not onely vaine and vnprofitable , but dangerous and hurtfull : so it falles out likewise that our praiers are vaine , and so are turned into sinne . The Disciples therefore being priuy to their owne infirmities in this case , are stirred vp by Gods Spirit , to seeke for a perfect forme of prayer of Christ , in whom all the treasures of wisdome and knowledge are hid , Col. 2. And this they doe to the end they might not faile , either in the matter , or manner of their praiers , and that , hauing receiued a platforme of prayer from Christ , they might vse it as a patterne and complement of all their petitions . The Pharisies were great prayers , Mat. 6. but they , vnder a pretence of long prayers did deuour Widdows houses , Math. 23. and therefore their prayers turned into sin . The Heathen vsed also to make long prayers , Matth. 6.7 . but they erred , for they thought that they should be heard for their long babling . Therefore the Disciples , that they might not pray amisse , doe make their request to our Sauiour : Lord teach vs to pray : which petition was therfore acceptable to Christ , because profitable for thems●lues : for thus he professeth of himselfe : Ego Dominus Deus tuus , docens te vtilia . Isa. 48.17 . Not subtilia , ( ●aith August . ) So Saint Paul confirmeth , that he with-held nothing from the Church , that was profitable for them to know , Act. 20. The world is full of curious questions : The Pharisies moue questions touching matrimony . The Sadduces asked , what should come to passe after the end of the world , whether wee shall know one another , Math , 22. These were vnprofitable and curious , the inuentions of flesh and bloud , not those that proceeded from the holy Ghost , The Disciples questiō is here , how they may serue God , and how they may performe that duty for which they came into the world , Curious things are those abscondita , which belong to God , with which wee may not meddle , Deut , 29. wee must enquire of things which concerne vs , Of the sonnes of Caine and Abell , who were inuentors of tents , some deuised to worke in brasse and copper , others found out Musicke , as they thought it most profitable for the publique-weale . The trade that the sonnes of Seth vsed and professed at the same time that they thought to bee most profitable , was the calling vpon the name of the Lord. Gen. 4. and they were occupied therein , as an Arte no lesse profitable then the building of houses , or making of armour , and euer since howsoeuer the world doe addict themselues to other things , that serue to make most for their priuate profite : yet the Church and Citty of God , are busy in studying how they may by prayer receiue mercy and obtaine grace , to helpe them in time of neede , Heb. 4. The reason whereby they vrge their suite is , as Iohn taught his Disciples ; which reason , in the iudgement of flesh and bloud , might seeme of small efficacy ; for whereas Iohn confessed himselfe vnworthy to vnloose Christs shooe , Math. 3. he might haue tooke it in scorne that the Disciples of Iohn should teach him his duty after the example of Iohn : But Christ to commend his humility , is content both in his preaching and praying to follow Iohn . Iohn said , Euery tree that brings not forth good fruit , Math. 3. And Christ though hee were the wisedome of God , and furnished with all manner of doctrine , yet was content to borrow that sentence from Iohn Baptist , as appeareth in his Sermon , Math. 7. So hee was content to follow him in prayer ; So that the example of Iohns diligence in teaching his Disciples that duty , was a motiue to him to do the like vnto him . Whereas the Disciples of Christ tell him , that Iohn was wont to teach his Disciples to pray , they speake by experience , for diuers of them were before time Disciples vnto Iohn , as appeares Ioh. 1.37 . The ordinary prayer that was vsed in the Synagogue among the Iewes was ; that prayer , which is intituled , the prayer of Moses , Psal. 90. and as Christ saith , The law & the Prophets were vntill Iohn , Luke 16. So that prayer of Moses continued in the Church of the Iewes , vntill Iohns time ; when hee was come , hee vsed another forme of prayer which indured to the comming of Christ , who hauing taught his Disciples a third forme of prayer , Iohns prayer ceased , the reason was , because as the Apostle speaketh of Moses , Heb. 3. Albeit both Moses , the Prophets and Iohn , were faithfull in the house of God , yet they were but seruants , but Christ was that Sunne of righteousnesse , & the day starre , that was long before promised , and therefore seeing hee being come , hath taught a more perfect forme of prayer , hee being onely wise , all other formes ought to giue place to his , Secondly , according to the rule of Iohn Baptist , a man can receiue nothing except it be giuen him from aboue , Ioh. 3.2 . Then , if we will obtain any thing we must put vp our supplications to God for it , but in making our prayers wee may offend : for hee that is of the earth is earthly , and speakes earthly things , Therefore Iohn , according to his own confession , may mingle some corruption with his prayer : But Christ that is from heauen is aboue all , Ioh. 3. and therefore if he teach vs to pray , it shall bee in such sort as God shall accept it : and for this cause Christs prayer doth excell the prayers both of Moses and Iohn , and all the Prophets . Touching which forme of prayer , as before he had giuen them an abridgement , of that obedience , which the law requireth , Luk. 16. So here he doth briefly set downe a forme of prayer . As it is said of him , that , grace and truth is by Iesus Christ , Ioh. 1. so when in the other Chapter , he had shewed them the truth of the Law● so now hee tels them that grace must be sought for of God by prayer , whereby we may be able to obey that Law. The suite of the Disciples , beeing both profitable to themselues , and no subtill question , Christ is content presently to grant their request , and therefore his answere is , when ye pray say , &c. Wherein we are to obserue two things : first , whereas there are certaine practicke spirits , that crosse that saying of our Sauiour , and tels vs , we may not vse this prayer which Christ gaue , saying , Our Father : but that wee are to frame our prayers of our owne , as our state shall require , these words are a contradiction to there ne dicite . Christ himselfe hath commanded vs to vse this forme of prayer ; and therefore , we may be bold to say : Our Father ; whatsoeuer prayers wee make of our selues , they haue some earth , because wee our selues are of the earth ; but the praier instituted by Christ is free from all imperfection : because it was penned from him that was from aboue , Ioh. 3. In this prayer there is not one word wanting , that should be put in , nor any word more then ought to be . Therefore both in regard of the Author of it , and the Matter , wee may safely vse this forme of Prayer . Secondly , these words are an opposition betwixt Cogitate and Dicite . It is not enough to thinke in our mindes this prayer , but our prayers must be Vocal ; so that , as in this Christ casteth out the dumbe Diuell ; so here hee casteth out the dumbe prayer . It is true , that the life of prayer and thankesgiuing standeth herein : That we sing praises with vnderstanding , Psalm , 47. that we do orare mente & Spiritu , 1. Cor. 14. Herein stands the soule of prayer ; but as wee our selues haue not onely a soule , but a body also : so our praier must haue a body : Our tongue must be the pen of a ready writer , Psal. 45. We must at the time of prayer , bow our knees , as our Sauiour Christ did , Luke . 22.41 . Wee must lift vp our hearts with our hands , Lam. 3. Our eyes must be lift vp to God , that dwelleth in the heauen , Psa. 123. And as Dauid sayes , Psal. 135. All our bones must be exercised in prayer . The reason why we must vse this forme of prayer , is taken from the skill of him that hath penned it , and from his fauour with God. Wee are not acquainted with the phrases of the Court , and we know no● what sute to make vnto God. But Christ , who is our Aduocate , in whom all treasures of wisedome and knowledge are hid , Col. 2. He can forme vs a bill , and make such a petitiō for vs , as shall be acceptable at the hands of God. None knowes the things of God , but the Spirit of God , 1. Cor. 2. So none knowes what pleaseth God , but Christ , who hath receiued the Spirit from God : and in this regard , as he knowes Gods wil best , so he is best able to frame a forme of prayer , so as it may be agreeable to Gods will. Secondly , touching the Authority which Christ hath with God his Father ; it was such as God proclaimed from Heauen : This is my beloued Sonne : and Christ saith : Thou hearest me alwayes , Iohn . 11. So greatly was he respected with God. In both these respects wee may be bold to say : Our Father . &c. Wee haue the promise , that if wee aske any thing in the name of Christ , he giues it vs , Iohn . 16.17 . Much more may wee haue confidence to be heard : Si non modò in nomine eius , sed verbis eius . The Apostle saith : If I had the tongue of Men and Angels , 1. Cor. 13. His meaning is , that the tongues of Angels were more glorious then the tongues of men ; and therefore that song of the Angels , Holy , Holy , Holy , Ecles . 6. is magnified in the Church : But this prayer was formed by the tongue of Christ , who is the Lord of Angels . The Cherubins hid their faces before the Lord of Hosts , Esay . 6. And he that made this prayer was the Lord of Hosts , of whom it is said : Os Domini exercituum locutum est . This prayer as one said is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ingaging of our charity and loue : for we desire to haue remission of sinne no otherwise then as wee forgiue our brethren , whereby the loue of our brother is continually increased : And this prayer is breuiarium fidei , it teacheth vs to beleeue those things which we pray for . Lastly , our perfection in obeying the Law , and in beleeuing those things which we ought to intrea● , with such a hope by prayer : Legem implendi , & legem credendi , lex statuit supplicandi . The sixth Sermon . LVKE . 11.2 . And he said vnto them : When yee pray , say : Our Father which art in heauen , hallowed be thy name : Thy kingdome come : Let thy will bee done , euen in ●arth as it is in Heauen , &c. IT is the answer of our Sa●iour Christ , to that Disciple of his , which in the name of the rest desired to bee taught a forme of prayer . Concerning prayer , among other things already noted , wee are to know , that it is the doctrine of the Fathers ; that God not prayed vnto on our parts , & his holy Spirit not yet possessing our soules , hath notwithstanding promised , that hee will powre his Spirit vpon all flesh , Ioel. 2. as it was powred vpon the Apostles after Christs Ascension , Act. 2. Namely , that Spirit which he calles the Spirit of Grace and Prayer , Zach. 12.10 . When hee thus vouchsafeth to send the Spirit of Grace into our soules , then from thence there doe run two streames into the two seuerall faculties of our soule , that is , the Spirit of Grace hath a working on our Vnderstanding by the light of Faith : and secondly , in our Will , by inspiring vs with holy desires : of which holy desires , the interpreter betwixt vs and God , is Prayer : For that as the Apostle speakes : Our r●quests are made knowne to God by prayer and supplication , Phil. 4.6 . Now as prayer is properly the effect of Grace ; so whatsoeuer wee obtaine of God by prayer , it is the gift of Grace ; which prayer is therefore our reasonable seruice of God , because we do therein acknowledge , not onely our owne wants and vnworthinesse , but also that as God hath in his hands all manner of blessings to bestow vpon vs ; so if wee sue to him for them , hee will with-hold no good thing from vs , Psal. 84.12 . Before wee can pray for good things , it is required , that we do cōceiue a loue of them ; which if it be in vs , then we shall not only be inflamed with a desire of them , which is an effect of loue , but shal be stirred vp to pray for them : But it is the peculiar worke of the Holy Ghost , to shed in our hearts the loue , not onely of God , Rom. 5. but of all other good things , which worke hee performeth , not in all indifferently ; for hee is compared to the Winde , that bloweth where it will , Ioh. 3. But those whom it pleaseth the Holy Ghost to inspire with a loue and affection towards good things , they doe not onely desire them , but withall do pray earnestly for them vnto God ; for as it is the worke of Iesus Christ , the eternall word , to enlighten euery one that commeth into the world , so it is the office of the eternall Spirit , to inspire our hearts with holy desires . In this answere of our Sauiour , wee are to consider three points : first , a time limited for prayer : secondly , the contents of the word , Oratio : thirdly , what is to be noted out of the word , discite . Touching the time limited for prayer , we haue heard already , that there are three vses of prayer , one was the vse of dignity and perfection , when men do conuerse and enter into familiarity with God , by abstracting their minds from humane affaires , and subleuating them into heauen by a continuall meditation of God , and things pertaining to the life to come , which because it is peculiar to them that haue already attained to some perfection , we must say of it , as Christ did of another matter : Qui potest capere capiat , Matth. 19. Our weakenesse is such , as cannot by any meanes come to this vse ; yea the infirmity of the Disciples themselues was so great , that allbeit Christ had so many other things to tell them of , yet they were not able as yet to beare them , Ioh. 14. Therefore wee are to consider the two other vses , which do more neerely concerne vs ; whereof the one is , the Vse of necessity , which standeth either vpon feare , or vpon want ; and when necessity lyeth vpon vs , in either of these respects , they are so forceable , that they make all flesh to come vnto him that heareth prayer , Psalm . 65. Of feare the Prophet saith : Lord in trouble they visited thee , they powred out a prayer when thy chastening was vpon them , Isa. 26.16 . And the want of outward things is so vehement a motiue , as when nothing else can moue men to prayer , yet they will assemble themselues before the Lord for corne and oyle , , Hos. 7.14 . These two , the one being as Salomon termeth it , Plaga cordis , 1. Reg. 5 , the other , Desiderium cordis , Psalm . 5. doe point to vs two times of prayer ; namely , when either we are oppressed with misery , as the effect of sinne , or disquiered with our selues with the conscience , and guilt of sinne it selfe , which is the cause of all our miseries . Touching sinne , the Prophet saith : While I held my tongue , my bones consumed away ; but after hee had confessed his sins vnto the Lord , and craued pardon , hee forgaue his wickednesse : And because it is not his case onely , forasmuch as wee haue all sinned , his counsell is in this behalfe ; pro hoc orabit omnis pius , Psal. 32. Which being done , as the Prophet speaketh , the weakest of them , that is , euery sinner , shall bee as Dauid ● Neither are we of necessity to pray , that God will forgiue the guilt of our sins past , but that hee will preuent vs with his grace against temptations of sinnes to come ; for in this regard , our Sauiour Christ would haue his Disciples occupy themselues in this holy duety , Orate , Pray yee that ye enter not into temptation , Luke . 22. For the effect of sinne , which is aduersity . Then is prayer necessary in the time of affliction , when outwardly through the malice of our enemies we are in misery : In which case the Prophet saith : when the vngodly , for the loue hee bare to them , required him with hatred : Then hee gaue himselfe to prayer , Psal. 109.3 . Or else inwardly , by reason of crosses , which it pleaseth God to bring vpon vs , against which , the onely remedy is to vse Prayer , as the Apostle exhorts , Iames , 5. Is any afflicted ? let him pray . A timore tuo concepimus spiritum salutis , Es. 26.8 . That is , For feare . And when wee consider our owne wants , the troubles that are vpon vs , though for a time wee hold our tongues and speake nothing , yet a fire will kindle in vs , we cannot long bee silent , but the desire of our heart must haue a vent by prayer , as the Prophet had experience in himselfe , Psalm . 39. So that as well the feare of danger to come , as present want and affliction , will leade vs to prayer . But when wee are rid of all aduersitie , yet there is another vse of prayer , which is the Vse of Duty . Wee are to pray , not in regard of our selues , but in obedience to God , who commandeth prayer to be made by vs , as a part of his seruice and duty , which wee owe to him . Prayer made of duty is of two sorts , both in regard of time , and place . Iob in the law of nature tels vs , that it is our duty : Inuocare Deum omni tēpore . Iob. 27.10 . & our Sauiours charge vnto his Disciples is , that they should semper orare . Luk. 18. which the Apostle interpreteth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1. Thes. 5. But this cannot be performed of vs by reason of our infirmity , therefore we must expound this otherwise , & as Saint Paul speakes , we must speake after the manner of men , propter infirmitatem . Rom. 6. and so vve are cōmanded to pray alwaies ; the meaning is , that it is our duty to appoint certaine hovvres for prayer ; for as Augustine saith , Semper orat , qui per certa interualla temporum orat , the reason of this exposi●ion is , for that our seruice to God , must bee a reasonable seruice , Rom. 12. and the preaching of the vvord must not be done negligently ; for it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1. Peter 2. vvhich cannot continually be performed of man vvithout some respect . Touching the set times appointed to the seruice of God in the Lavv , it is appointed and required , that there should be both morning and euening sacrifice day by day , and that vpon the Saboth there should be twise so long seruice as vpon other dayes . Numb . 2.8 . This publicke seruice vvas performed by the Ievves , among vvhom the booke of the Law was read foure times a day , Nehem. 9.3 . For priuate deuotion the Prophet saith , In the euening , in the morning , and at noone day , will I cal vpon thee . Psal. 55. and Daniel vvas for praying three times a day , cast into the Lyons Denne . Dan. 6. In the nevv Testament this duty of prayer vvas by the practise of Saint Peter limitted to the third houre , Act. 2.15 . to the sixt houre , Act. 10.9 . to the ninth houre , at vvhich time Peter and Iohn went vp to the Temple together to pray , Act. 3. vvhose diligence and care ought to stirre vs vp to the like . Further the Disciples desire to be taught a right forme of prayer : not onely as here , as a Christian , but as an Apostle and Minister sent forth to preach the Gospell● vvhereby vvee learne that prayer belongeth not onely in generall to euery Christian , but more particularly and specially to those that haue any Ecclesiasticall authority ouer others . So that is an opinion very erronious , that wee haue no other vse of the Apostles of Christ , and their Successours , but onely for preaching : whereas , as it is a thing no lesse hard to pray well , then to preach well : so the people reape as great benefite by the intercession of their pastors , which they continually make to God , both priuately and publickly , as they doe by their preaching . It is the part of the Ministers of God , and those that haue the charge of the soules of others , not onely to instruct the flock , but to pray for them . The office of Leui and his posterity , as Moses sheweth , was not onely to teach the people the Lawes and Iudgements of the Lord , and to instruct Israel in the law , but also to offer Incense vnto the Lord , Deut. 33. Which Incense was nothing else but a type of prayer , made by the faithfull . Psalm . 145. Therefore Samuell confesseth , that hee should sinne no lesse in ceasing to pray for the people , then if he were slacke to shewe them the good and right way , 1. Sam. 12.23 . This duty the Ministers of God may learne from the example of Christs owne practise , who went out earely in the morning to pray . Mark. 1.35 . So he prayed for Peter that his faith should not faile , Luk. 22. also from the example of the Apostles , who al-be-it they did put from them the ministration of the Sacraments , yet gaue themselues continually to prayer , and the Ministery of the word , Act. 6.4 . In which regard Paul saith , hee was sēt not to baptize , but to preach the Gospel . 1. Cor. 1.17 . which they did refuse to do , not as a thing impertinent to their office , but that they might with more attention of minde and feruency of Spirit apply themselues to make intercession for Gods people . Thus much they are to learne from hence , that the Priests are Angeli Domini exercituum . Mal. 2.7 . If Angels , then they must not onely descend to the people to teach them the will of God , but ascend to the presence of God to make intercession for the people● and this they do more cheerefully , for that God is more respectiue to the prayers which they make for the people , then the people are heedfull to the law of God taught by them . For this cause the Priests are called the Lords remembrancers , Es. 62.6 . because they put God in minde of his people , desiring him continually to helpe and blesse them with things needfull ; for God hath a greater respect to the prayers of those that haue a spirituall charge , then to those that are of the common sort . Thus the Lord would haue Abimelech deale wel with Abraham , & deliuer him his wife , because hee is a Prophet , and should pray for him that he may liue , Gen. 20. So to the friends of Iob the Lord said : My seruant Iob shall pray for you , and I will accept him . Iob. 42. This office was appointed to the Priestes in the Law , Leuit. 5.6 . orabit pro ijs sacerdos , Thus Ezechi● sent for Esay : so saies he , Lift thou vp thy prayer , Esa. 37.4 . Men as they are Christians ought to pray , three times a day , as Dauid Psal. 55. but as they are Prophets and haue a speciall charge , they must pray to God seuen times a day , as the same Dauid . Psal. 119. This day of prayer , made by the Priests in the behalfe of th● people , was so highly esteemed , that they tooke order that prayer should be made continually , and because the same Priests are not to doe all one thing , but to pray ; therefore some were appointed for the first watches , others for the second , and others for the third watches , that so while one rested , the other might pray , whereof Dauid speaketh , when he saith , Mine eyes preuent the night watches , Psal. 119. So Christ speaketh of the first and second watches . Luk. 22. Touching Dauids dilligence in performing of this duty for the good of the people , he saith , At midnight I will rise vp , to giue thankes to thee . Psal. 119. So did Paul and Silas , rise at midnight to sing praise to God. Act. 16. And it were to bee wished that the like order were taken in the Church that the sacrifice of prayer were continually offered among Christians as it was in the Synagogues of the Iewes . Secondly , in regard of the place , wee are euery where to lift vp pure hands 1. Tim. 2 and so the Psalmist extendeth this part of Gods seruice to all places generally of his dominion . Psal. 103. Howbeit though it be not to bee neglected in no place ; yet especially we must offer this sacrifice of prayer and prayse , in the assembly among the faithfull in the congregation , Psal. 111. and so wee must learne to distinguish the lyturgy and the publicke seruice of God in the Church , from that priuate deuotion , which our Sauiour would haue vs to performe daily ; when he saith , When thou prayest enter into thy chamber , Math. 6. For God hath promised to accept that worship which we tender vnto him in the place consecrate for that purpose : In euery place where I put my name , thither will I come and blesse thee ; Exo. 20.24 . Non solum quod oratis , sed quod ibi oratis , that is , the publicke place whether the Saints of God from time to time assemble themselues to call vpon God together . In his Temple doth euery man speake of his prayse , Psal. 29. Our Sauiour Christ did therefore tell them that it was domus orationis , Isa. 56. to teach vs , that the chiefe end of our meeting there , should be , not to make it a publicke schoole of Diuinity , and instruction , but to powre out our prayers to God ; for priuate prayers was not ●nough , vnlesse at times appointed wee meete together to pray publickely . So the Apostle Saint Peter doth teach vs by his example , who not onely when he was at home went vp to the top of his house to pray Acts 10. but to the Temple also . Act. 3. Saint Paul did not content himselfe to bow his knees to God when he was at Rome , and Ephesus , and other places ; but hee went to Ierusalem , and prayed in the Temple Act. 22.11 . which thing as hee did for himselfe ; so no doubt , hee did it in the behalfe of the Church of God , to which he was sent to preach ; and it were to bee wished that in the Church there were minus oratorum , & plus orantium . The second generall point is , touching the contents of the word , Oratis . Our necessities are manifold , and the grace of God , which wee sue for to God , is , multiformis gratia , 1. Pet. 4. Besides , the Apostle saith , pray with al manner of prayer , Ephe. 6. therefore it is meete that wee should take notice how many kinds of prayers there are , wherein the Apostle guides vs , when hee saith , Let supplicatio●● , prayers , thanks-giuing , and intercessions bee made , 1. Tim. 2. These foure containe all those sorts of prayer , which are contained in the body of this word , Orate . Prayer , or inuocation consists of confession and petition , confession is diuided into confessionem fraudis , which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is the confession of sinnes , whereunto they adde supplication to God for pardon , like that of the Publican , Luk. 18. God be mercifull to mee a sinner , The other kind of confession is , Confessio laudis , that is , thanksgiuing to God for his goodnesse in pardoning our sinnes , and bestowing his benefites vpon vs , which kind of confession is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This also is a part of prayer , and ought to go with it , as appeares , Phil. 1.3 Col. 1.3 . where the Apostle doth thanke God alwaies for the Churches in his prayer . Both these the Iewes gather from the words Iudah and Israel ; for Iudah is confession ; and Israel is the name of preuailing in wrastling with the Angel , as the faithfull do striue with God in prayer . Rom. 13. The one they call Tehillah , the other Tephillah . They had both these , Hosanna , and Halleluiah . Petition stands vpon Comprecation and Deprecation . Deprecation is , when wee desire that euill may be remoued , which kind of prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Techinah . Comprecation is , when we would haue our want supplyed with good things , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tephillah . Intercession is an other kind of prayer proceeding from charity , as the other came from faith , when wee do not onely confesse our owne sinnes , but the sinnes , of others , when we pray not only for our selues , but for others ; when we praise God not onely for his goodnesse on our selues , but for others . So it was the charge which God gaue by his Prophet to them in captiuity , not onely to pray for themselues , but to pray for the prosperity of the Cittie where they were prisoners . Ier. 29 , 7. As they we●e to haue a care of the common-wealth , so the like is to bee had of the Church . Therefore when Peter was in prison , there was prayer made continually of the Church to God for him , Act. 12.5 . pray for all Saints saith the Apostle , Ephe. 6. and for mee especially , that vtterance may be giuen to mee , &c. and as for them that haue any speciall place in the Church or common-wealth , so wee are bidden to pray for all such as are in misery , as Dauid teacheth vs by his example ; who when his enemies were sicke , ceased not to pray for them , no lesse then for himselfe , but put on sackcloth and humbled his soule with fasting . Psal. 35. Vnto these kinds of prayer some adde two more ; the first is , when vpon condition that God will grant vs our desire , wee vow that we wil faithfully serue him afterwards , as Iacob prayed , Gen. 28. The other is a simple prayer or petition vttered in short words , as Lord haue mercy on me , and such like , which are nothing else , but sparkes of that fire , which kindeleth within vs , whereof Dauid spake , Psal. 39. Heare me Lord and that right soone for my Spirit faileth . Psal. 143. In regard of this our weakenesse , our Sauiour hath in a short prayer comprehended whatsoeuer is needfull for vs , which breuity he vsed , least if he had set a large forme of prayer , our spirit should be dead , and our deuotion key-cold before wee could come to the end ; and for the same purpose the Church hath prescribed collects , prayers answerable to that short petition of our Sauiour Christ. All these kinds of prayers were vsed by our Sauiour Christ in the dayes of his flesh , as he tooke our nature , and was the head of a body Factus pro nobis peccatum , 2. Cor. 5 , and so did not onely confesse himselfe a sinner , but suffered the wrath of God for it ; which made him cry , Deus mi , Deus mi , My God , my God , why hast thou forsaken me ? Math. 26. The rebuke of them that rebuked thee fel on mee . Rom. 15. Psal , 69. Also he was an example to vs of thanks-giuing , I thank thee ô Father , &c. Luk. 10.21 . I thanke thee that thou hast heard me , Ioh. 11. For Deprecation , as hee was a man. Let this cup passe from meee . Math. 26. The good he prayed for at the hands of his Father was , Pater , glorifica me ea gloria , quam habui apud te , &c , Ioh. 17. Touching Intercession , he prayeth , Pater ignosce eis , Luk. 23. I pray not for them onely , but for all them that shall beleeue by their preaching Ioh. 17. As hee vsed all these kinds of prayer , so he set them all downe in this forme of prayer . The Confession of sinne , and the supplication for remission , is in the fiue petitiōs , The thanks-giuing is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thine is the kingdome , power , and glory ; and the good which he desireth is , the sanctification of Gods name , the accomplishment of his kingdome and fulfilling of his will , as also a continuall supply of all things needfull for this present life . The euill from which he prayes to be deliuered , is first , from sinne it selfe : secondly , from the temptations of sinne : thirdly , from euils , which are the effects of sinne . The third and last point in this Text is , that wee obserue something in this word Dicite ; whereof the first is , that here Christ doth not say , Say thus , as Math. 6. wherof some gather , that wee may frame prayers , after the forme of the Lords prayer , but not vse the words themselues : But he saith to his Disciples , Dicite Pater noster &c. that is , we may boldly vse the very words of this prayer , and albeit , to set forth the desire of our heartes , wee vse other formes of prayer , and that in more words , yet we must conclude our prayers with this prayer of Christ. Secondly , when he saies Dicite , he doth not say cogitate or recitate , or murmurate , but , intus dicite & cum orè , for there is a mouth in prayer , & non est oratio sine ore , therefore he alloweth vocall prayer ; and as hee will haue vs expresse the desire of our hearts in words , so the chiefe thing is , that our prayers be from the heart ; for inuocation is a spirituall sacrifice , 1. Pet. 2. A reasonable seruice , Rom. 12. So both the vnderstanding and reason must be occupied , and also the spirit or inward affection of the heart : Our Sauiour requireth both in expresse words , worship him in spirit and truth . Ioh. 4. Sing with vnderstanding , Psal. 47. I will pray with the Spirit , and I will pray with the vnderstanding also . 1. Cor. 1● . Wee must not onely haue a spirituall feruency and zeale , but also must know what wee pray for , which is belonging to the vnderstanding : So that if both doe not concurre , our seruice is not reasonable , nor our sacrifice of praise , spirituall . As for that prayer that comes onely from the lippes , it may bee said of it , as God spake of hypocrites , Is that the fast that I required ? Isa. 58. So , assembling to heare the word , as people vse to do , Ezech. 33. Is this that which God requireth ? Is this to eate the Lords Supper ? 1. Cor. 11. It is not enough to make long prayers , and vse many words , there is a spirituall prayer which God will haue with our vocall petitions , and therefore , that we may pray with vnderstanding , we haue neede to be instructed in the sense of the Lords prayer . The excellency of this prayer is in regard of him that made it , who is come from aboue , who hath mixed nothing with this petition that sauoreth of the earth ; for they are all heauenly , as hee himselfe is heauenly : Secondly , in respect of the forme , which is a most perfect forme , it was compiled by him who is the wisedome of God , and therefore cannot bee but perfect , quia perfecta sunt opera Iehouae , Deut. 33. Thirdly , in regard of the excellent benefites that are procured to vs by it , which are so many as can bee desired at the hands of God. Fourthly , for the order which Christ keepeth . If man did make a prayer , hee would beginne at daily bread ; but Christ in this prayer teacheth vs first to seeke the kingdome of God , Math. 6. Our first Petition must be for the glory of God , & then for our own welfare , chiefly in the world to come ; & also in this life , for as we may not pray at all for things that are euil , so in things that are good and lawful , we must take heed that we aske not amisse . The petitions , being seuen , are deuided thus : The first , concernes God himselfe , the other sixe concernes vs. They concerne vs in a threefold estate , first , of Glory : secondly of Grace : thirdly , of Nature . In these petitions that concerne vs , the euill that we would haue remoued from vs , is● first , sinne : secondly , temptation : thirdly , euill . The good we desire to be granted vs , is first , that Gods kingdome may bee in our hearts : secondly , that his will may be performed of vs : thirdly , that he will giue vs things necessary for this present life . The seuenth Sermon . LVKE 11.2 . Our Father . THis Prayer , penned by our Sauiour Christ in the behalfe of his Disciples & his Church vnto the end of the world , standeth first vpon an Inuocation , then vpon certaine Petitions . The inuocation is the stile or word of salutation , wherein wee call vpon the Maiesty of God. The Petitions containe the sum of those things wee seeke for at the hands of God. That which we haue generally to note out of this preface is , that this is one benefite which God vouchsafeth vs , that we may pray vnto him and be heard ; whereby we are to conceiue of him that he is not like the great Monarches , to whom no man might presume to speake , except he hold out his golden Scepter to him , as it is in Est. 4. The heauenly Maiesty vouchsafeth euery man this honour to speake to him , and the Golden Scepter of his word doth allure vs thereunto . Secondly , it is a greater benefite to pray to God on this manner , that is by the name of Father ; and therefore by that which hee promiseth the faithfull , Isa. 65 , Before they call I will he●re them . wee are taught that we are so assured of Gods goodwill and fauour toward vs , euen before we open our mouthes to aske any thing of him that we doubt not to call him Father , from whence we may reason as the Apostle doth , Rom. 8. Seeing be hath giuen vs his Sonne , how shal he not with him giue vs all things ? So seeing God taketh vs for his children , how shall hee deny vs any thing , whereby hee may shew himselfe a Father ? In the first we consider the perfection o● Gods goodnes , in these words , Our Father : In the second , the excellency of his power , expressed thus : Which art in heauen . Both these are attributed vnto God , not onely of the Christians , but euen by the Heathen , that are strangers to the Church ; for they attribute this vnto God , that he is optimus , maximus , and therefore where these two doubts arise in our hearts , Domine si vis , Lord , if thou wilt , Math. 8. and Domine si quid potes , Mark. 9. they are both taken away by these two attributes . By that terme which setteth out the perfection of Gods goodnesse , he assureth vs that hee is willing , and by that which expresseth the excellency of his power , wee are taught that he is able to performe our requests . His goodnesse giueth vs fiduciam , that in regard of it wee may boldly come to the throne of grace , Heb. 4. The consideration of Gods power breedeth in vs deuotion and reuerence , ( for both must bee ioyned together ) neither feare without the consideration of his goodnesse , nor bold confidence that is not tempered with a dutifull regard of his power , is acceptable to him . So that which we learned in lege credendi , that God is the Father almighty , is here taught againe in lege supplicandi ; where we are instructed in our prayers to ascribe both these vnto God : first , that he is our Father ; secondly , our heauen●● Father . T●e consideration of these tw● , are the pillars of our faith , and there is no petition wherein wee do not desire , that God will either shew vs his goodnes , or assist vs with his power , & no Psalm or Hymne , that is not occupied in setting forth one of these . The titles which expresse Gods goodnes haue two words , the one a word of faith , the other a word of hope and charirity . Of both these words of Pater , and noster , Basil saith , that here Lex supplicandi , non modo credendi , sed operandi Legem statuit , The law of prayer , doth not onely establish & confirme the law of beleefe , but of working also , For where in the word Father , is expressed the loue of God to vs , it comprehendeth withall the loue we beare to him . Where we call God our Father , and not my Father , therein is contained our loue to our neighbour , whom wee are to loue no lesse then our selues , Vpon these two hang the Law and the Prophets . Math. 22. Againe , the word Father , is a word of faith , and our a word of charity ; and the thing required of vs in the new Testament is , Fides per charitatem operans , Faith , which worketh by charity . Gal. 5. So that in these words Our Father , we haue a summe both of the Law and the Gospell . Christ might haue deuised many more magnificent and excellent termes for God ; but none were apt and fit for vs to assure vs of Gods fauour . Our Sauiour saith , Luk. 11.13 . That earthly fathers , which many times are euill men , haue notwithstanding this care for their children , that if they aske them bread , they will not giue them a stone : much more shall our heauenly Father giue vs the holy Spirit , if we aske it . Wherefore Christ teaching vs to call God by the name of Father , hath made choyce of that word , which might serue most to stirre vs vp vnto hope , for it is Magnum nomen sub quo nemini desperandum , a great name vnder which no man can despaire . There may seeme an opposition to be betwixt these words , Father and Our , if we consider first , the Maiesty of God , before whom the hils do tremble , and the Angels in heauen couer their faces . Secondly , our owne vncleanenes and basenesse , both in respect of the mould whereof we be made , which made Abraham confesse himselfe vnworthy to speake vnto God beeing but dust and ashes , Gen. 18. And also in regard of our pollution of sinne , in which regard we are called , The slaues of sinne , and children of the Diuell . Ioh. 8. Herein we finde a great distance betweene God and vs , and so are we farre from challenging this honour to be the sonnes of God in regard of our selues . Who durst ( saith Cyprian ) pray to God by the name of Father , if Christ our Aduocate did not put these words in our mouthes ? Hee knoweth how God standeth affected towards vs , for all our vnworthinesse ; and therefore seeing he hath framed this petitiō for vs , we may boldly as he commandeth say thus , Our Father . Therfore albeit of our selues we cannot conceiue hope , that God is our Father , yet we may call him Father by the authority of Christ , and say with Augustine , Agnos●e Domine stilum aduocati filij tui , Lord take notice of the stile of our Aduocate thy Sonne . We know not Gods affection towards vs , but by Christ we take notice of him , for he hath declared him vnto vs , Ioh. 1.18 . and being taught that God in Christ , vouchsafeth to admit vs for his children , We do with boldnesse come to the throne of grace , Heb. 4. Therefore we haue thankfully to consider vnto what dignity we that liue vnder the Gospell are exalted , not onely aboue the Patriarches in the time of the Law , but aboue the heauenly Spirits . Before the Law was giuen , Abraham saith , Shall I speak to the Lord ? Gen. 18 , In the law Christ saith , Ego sum Dominus Deus tuus , Exod. 20. then he was not called Father . But if we aske that question which the Apostle makes , To which of the Angels said he , thou art my Son ? Heb. 1.5 . It will appeare that God hath honoured vs in a degree aboue Angels , for that he giueth vs leaue to call him Father . Thus wee see what preheminence wee haue from God , aboue , as well the Saints on earth in time of the Law , as the heauenly Angels ; that wee may not onepray , but pray thus , Our Father . In the word Father , we are further to note , not onely that God is the cause of all things , for that he bringeth forth all things , but also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or naturall affection , to those things that are produced . Gods Paternity is first generally to be considered in al creatures , which for that they haue their being from God , he is said to be their Father , So Iob called God Pater Pluuiae , The Father of the raine , Iob. 38. Also he is called Pater Luminū , Iam. 1.17 . and this is a motiue sufficient to moue God to be fauourable to our prayer , if there were no more , that we are his creatures : so Dauid spake , Despise not the worke of thine owne hands , Psal. 138. But men haue another vse of Gods paternity , for whereas of other things God said Producat terra , Gen. 1. When man was to be created , he said , Let vs make man , giuing vs to vnderstand that howsoeuer other creatures had their being from God immediately , God himselfe would be his Father , and frame him immediately with his owne hand . Secondly , when God created man according to his owne image hee breathed into him life immortall , hee gaue him the sparkes of knowledge , and indued his soule with reason and vnderstanding , in which regard it is called the candle of the Lord. Prou. 21. Thirdly , when man was fallen from his first estate , God opened to him a dore of repentance , which fauour he hath not vouchsafed to the Angels that fell , and so we may craue Gods fauour , not onely as we are the workes of Gods hands , but as we are his owne image . Fourthly , God is our Father , as we are Christians : that which Moses saith ; Is hee not thy father , Deut. 33. and doubtlesse thou art our Father , Isa. 63. is to be vnderstood of our generation , but we haue a second birth , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Regeneration , which setteth vs in a degree aboue mankind , and makes vs not onely men , but Christians , which if we be , then we are the sonnes of God , not as the raine , or lights , or they that are created to the image of God , but for that wee are borne of God , Ioh , 1.18 . that is , borne againe of the water and of the Spirit , without which Regeneration , no entrance is into the kingdome of God. And our dignity in being the sons of God , in these three sorts is to be cōsidered : First , in that we are the price of Christs bloud , 1. Cor. 6. Secondly , we haue Characterem , that is , the stampe of the sons of God , when we are called Christians . Act. 11. Thirdly , we are the Temples of the Holy Ghost . 1. Cor. 3. By meanes whereof he giueth vs holy desires , and maketh vs sorry that we haue offended his Maiesty ; the assurance of this , is that which the Apostle cals , the Spirit of Adoption , which he sends into the hearts of Christians , to certify them both that they are the sonnes of God , and may call him Father , Rom , 8. in a double sense , both in respect of nature and grace , not onely by generation , but by Regeneration . In the naturall affection that God beareth vs , wee haue two things , 1. the immutability of it , 2. the excellency . God doth teach vs , that his loue to vs is vnchangeable , in this that he expresseth it by the name of Father , Nam pater etiamsi offensus , est pater ; & filius etiamsi nequam , tamen filius . A father though offended , is a father ; and a sonne though naught , yet is a sonne . The Maister may cease to be a Maister , so may a seruant . The husband may cease to be a husband , so may the wife by meanes of diuorce ; but God can neuer cease to be our Father , though he be neuer so much offended , and we cannot cease to be his sonnes , how wicked soeuer we bee ; and therefore God doth by an immutable terme , signifie vnto vs the immutability of his affection . Heb. 6. And in deed whether he do bestow good things on vs , or hee chasten vs , his loue is still vncheangeable , for both are to be performed of a father toward his children , and therefore whether hee afflicts vs , or bestow his blessings on vs , we are both to acknowledge his fatherly care , howsoeuer To flesh & bloud no affliction seemeth good for the present . Heb. 12. This immutability of his loue , as it ministreth comfort in time of affliction , so doth it comfort and raise vs vp in sinne and transgression , so that notwithstanding the greatnesse of our sinnes , wee may be bold to seeke to God for fauor , and say , Etsi amisi ingenuitatem filij , tamen tu non amisisti pietatem patris : Although Lord , I haue lost the duty of a sonne , yet thou hast not lost the affection of a father . The excellency of Gods loue appeareth herein , that hee is not described to be God vnder the name of a king , or great Lord , as Math. 18. There we haue an example of great goodnesse in pardoning ten thousand Talents ; but yet a doubt will arise in our minds except we know him to be good otherwise then as he is a king : for so looke what mercy he sheweth to vs , the like he will haue vs shew to others , but we come short of this . But this is it that contents vs , that he describes his goodnesse vnder the terme of Father : in which regard how wickedly soeuer we deale , yet still we may say with the euill child , I will go to my Father , Luk. 15. He had cast off his father , he had spent all his patrimony ; yet for all that hee resolueth to go backe , and his father is glad to receiue him , hee went , and met , and entertained him ioyfully ; such affection doth God beare to his children . The benefites that we haue by the fatherly loue of God is of two sorts : First , Fructus indulgentiae paternae : Secondly , Fructus liberalitatis pat●rnae , that is , the fruit of fath●r●y compassion , and the fruit of fat●●rl● bounty . Fathers stand ●hus affected towards there children , that they are hardly brought to chasten them , and if there be no remedy , yet they are ready to forgiue , or soone cease punishing : Pro peccato magno paululum supplicij satis est Patri , for a great offence , a small punishment is enough to a father . And for their bountifulnesse , the Apostle saith , That there is naturally planted in fathers a care to lay vp for their children . 2. Cor. 12. they are both in God ; for facillity ad veniam , to pardon , and readinesse to forgiue , makes him Patrem miserecordiarum , 2. Cor. 3. not of one , for he hath a multitude of mercies , great mercy and little mercy , Psal. 51. The affection of Dauid toward Absolon , a wicked sonne , was such , that hee forgaue him , though he sought to depriue his father of his kingdome . 2. Sam. 12. and though we offend the Maiesty of God , yet he assureth vs , that he will bee no lesse gracious to our offences , then Dauid was , For Dauid was a mā after Gods own heart . 1. Sam. 13. Touching the care which God hath to prouide for vs , the Prophet saith , and also the Apostle , Cast your care vpon the Lord for hee ●areth for you , 1. Pet. 5. He careth for vs , not as he hath care of Oxen , 1. Cor. 9. but such a tender care as he hath for the Apple of his eye , Zach. 2. He prouideth for vs , not lands and goods , as earthly fathers ; but , an inheritance immortall , incorruptible , and that fadeth not , reserued in heauen for vs , 1. Pet. 1. and hath prepared for vs , an heauenly kingdome , whereof we are made co-heires with his Sonne Christ , Rom. 8.17 . and this is the fruit of his fatherly bountifulnes towards vs. Out of these two , the immutability , and excellency of Gods loue , shewed both in forgiuing sinnes , and prouiding good things , aryseth a duty to be performed on our parts , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all comfort : & nomen patris , vt explicat , sic excitat charitatem : the name of a father as it sheweth , so it stirreth vp loue : as it sheweth quid sperandum , sic quid sit prestandum , what is to be performed of vs : the name of a father doth promise vnto vs forgiuenesse of sinnes , and the blessings not of this life onely , but especially of that that is to come , and this duty lyeth vpon vs , that we so liue as becommeth children : wee may not continue in sinne , but at the least must haue virtutem redeundi , the vertue of returning , Isa. 63● why hast thou caused vs to go out of the way . A child though he haue wandred neuer so farre , yet at length will come to that resolution : I wil returne to my father , Luk. 15. But if we consider the dignity whereunto we are exalted , wee shall see on earth , Si filij Dei , quodammodo Dij simus : If wee bee sonnes , we are after a sort Gods : & Diuinae participes naturae , 2. Pet. 1. partakers of the diuine nature , as the sonnes of men are men . But the Apostle sets downe this plainely ; behold what great loue he hath shewed vs , That wee should be called the sonnes of God. 1. Ioh. 3. This dignity requireth this duty at our hands , that wee reuerence our Father , Mal. 1.6 . If I be your Father , where is my loue ? If yee call him Father , without respect of persons , &c. Then passe the time of your dwelling here in feare . 1. Pet. 1.13 . Our , is a word of hope , as Father is a word of faith , for hee that saies noster , our , includes himselfe , and by hope applyeth Gods fauour in particular to himselfe , which by faith he apprehends to be common to all , neither doth appropriate it to himselfe , saying , My Father , but includes them with himselfe ; and so the word our is also Vox charitatis , the voyce of Charity . As the first word did teach vs , the Father-hood of God , so the word our , implyeth the fraternity wee haue one with another : for God , to shew what great regard he hath of the loue of our neighbour , hath so framed and indyted this prayer , that there is neither , Ego nor mi , nor meum , nor mea , neither I , nor myne , nor my , but stil the tenor of it is , Our Father , our bread , our trespasses , vs from euill . Therefore one saith , that prayer is not onely breuiarum fidei , an abridgement of our faith , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a mutuall pledge of our loue towards our brethren which is then especially testified , when wee pray to God for them : For this prayer which our Sauiour sets down for vs , and all Christians prayers , are not the prayers of nature , pro se orat necessitas , necessity stirreth vp men to pray for themselues : but the prayers of charity , when we are to commend the state of our brethren to God as well as our owne , quia pro alijs charitas : for charity prayeth for others ; for in this prayer there is matter not onely of supplication for ●he auoyding of euill , and comprecation for the obtaining of good in our owne behalfe ; but of Intercession also , to teach vs , that whether we desire that euill be remoued , or good be bestowed vpon vs ; wee should desire it for others , as well as for our selues . The vse of this doctrine is of two sorts : first , against Pride , for if God be not the Father of one man more then another , but all in common do call him Our Father , why then doth one man exalt himselfe aboue another ? Haue we not all one Father ? Mal. 2. and the Apostle saith , Yee are all the sonnes of God by faith in Christ Iesus , Gal. 3. and our Sauiour saith , Vos omnes fratres estis , Yee are all brethren . Mal. 2.3.8 . Therefore we are not onely to loue one another as brethren , but to honour one another , because we are the sons of God ; for this end the Apostle exhorteth , In giuing honour to one before another . Rom. 12. So farre ought wee to bee from despising one another , Cur enim non pudeat aspernari fratrem quem Deus non aspernatur filium ? Why are wee not ashamed to scorne him to be our brother , whom God scorneth not be this sonne ? Secondly , it serueth against malice , we were all in the loynes of Adam when he fell , and all one in the body of Christ ; so that whatsoeuer he , as our Head , hath done or suffered , the same all men do , and suffer in him . And lastly we are all included in this word , to teach vs , that we ought to wish the same good to others , which we do to our selues , for this is that which Christ commendeth in our Christian practise in the duty of prayer , Vt singuli orent pro omnibus , & omnes pro singulis , that each should pray for all , and all for each other . He hath taken order , that no man can pray this prayer , but hee must pray for others , as well as for himselfe , and so do good to all , and the mends that is made him is , that they also for whom hee prayed , doe likewise at another time pray for him ; and though we cannot alwaies pray in such feruency , of Spirit as is required in prayer , yet the holy Ghost doth supply our infirmity , by stirring vp others to pray , and make intercession in our behalfe , cum gemittibus , inenarrabilibus , with vnspeakeable grones , Rom. 8. euen then when we cannot do for our selues , and this is a speciall benefite , which the faithful haue in the Communion of Saints . The Apostle saith , that God to assure vs that he takes vs for his sons , hath sent his Spirit into our hearts , whereby we cry Abba Father , Gal. 4. the one of these words hath respect to the Iewes , the other to the Gentiles , teaching that it is our duty to pray both for Iewes and Gentiles , and so for all though they be strangers to vs. Secondly , wee are to pray for sinners , bee their sinnes neuer so great , in hope that God will giue them the Grace to repent , and to come out of the snare of the Diuell . 2. Tim. 2. and that he will translate them out of the state of sinne into the estate of grace , for this life as long as it lasteth is , tempus praestitutum poenitentiae : a time ordained for repentance . Thirdly , as for our brethern , so for our enimies , as our Sauiour willeth . Math. 5.44 . for they also are comprehended vnder the word noster ; For God hath shut vp all in vnbeleefe : that he may haue mercy on all . Neither are wee to pray in generall for all , but for some in particular as neede requireth . Not in generall for all good things , but for some speciall blessings . As wee are to pray generally , that Gods will may bee done , so , for that this is Gods will our sanctification , 1. Tess. 4. wee may pray in particular for those things that we haue need , as to be deliuered from all temptations generally , so specially from those sinnes , whereunto the corruption of our nature is most inclined . The eighth Sermon . Which art in heauen . WHICH words containe the second part of this inuocation ; for as in the word Father wee call vpon the bowells of Gods mercy , so by these words ; Which art in heauen ; we do inuocate the arme of his power , ( for so it is termed by the Prophet in the old Testament , ) Stirre vp thy strength and helpe vs , Psal. 80.2 . Rise vp thou arme of the Lord , Isa. 51.9 . So that as the Lepers doubt , Math , 8. is taken away by the consideration of Gods fatherly goodnesse : so when wee know that this our Father hath his being in heauen , it takes away that doubt which we vse to make of his power , Domine si quid potes : Lord if thou canst do vs any good ? Mark. 9. for the stile of God in respect of our necessities , consists of his goodnesse and greatnesse , which as they are both expressed by the Heathen in the title optimus , maximus : so the power of God in these words which they vse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dwelling in ●eauenly habitations . Christ , willing to expresse the greatnesse of Gods power , doth it by that place where his glory & power are most manifest , and that is heauen , whereof the Prophet saith . The heauens declare the glory of God , and the firmament sheweth his handy workes , Psal. 19.7 . For when we see a poore cottage , wee presently gesse , that the dweller is no great person ; but if wee meete with some great house , we coniecture that some person of account dwels there , and therefore Iob saith , that the basenesse of mā , in respect of the Angels , is great , for that he dwels in the houses of clay , whose foundation is of the dust . Iob. 4.19 . But here our Sauiour tels vs , that God our Father , hath his dwelling in the stately Tabernacle of heauen ; whereby we may gather what is the greatnesse of his power . But before wee come to these things which are particularly to bee considered in these words : First , we are to take heed that we runne not into their errour , which so confine and compasse God in heauen , as if hee had nothing to do in earth , such as they who say : How should God know ? can hee iudge through the darke cloude ? the cloudes couer him that he cannot see ? Iob. 22.14 . For when he is said to haue his being in heauen , the Holy Ghost thereby doth not expresse his presence , but his power , therefore we are to know that God is not so in heauen , that he is not in earth also ; for so doth the old Testament witnesse of him , coelum & terram ego impleo , Ier. 23. Behold the heauen , and heauens , and the heauen of all heauens , are not able to comprehend thee . 1. Reg. 8.27 . and the Prophet Dauid saith , If I go vp to heauen , thou art there : if I go downe to hell , thou art there also , Psal. 139. Whereby it appeareth that we may not limite Gods power and presence to any one place , who is euery where present , for when God is said to be in heauen , we learne thereby what his excellency is , which doth especially shew it selfe ; for as the glory and Maiesty of earthly Princes , doth chiefly appeare in there thrones ; so the glory and Maiesty of God , doth especially shew it selfe in heauen , which is his throne , Esa. 66. Math. 5.34 . Hee hath not his denomination from earth , a place of wormes and corruption , but from heauen , a place of eternall glory and happinesse . Secondly , the vse of this is , to temper our confidence in God ; for albeit we loue him as he is our Father ; yet withall we must feare him , for as much as he dwelleth in heauen ; as we may in regard of his goodnesse , pray vnto him with confidence , so withall , considering his power , we must pray with due deuotion and reuerence vnto his Maiesty , for he is not as an earthly father that dwelleth in houses of clay ; but his dwelling is in heauen , and therefore as he is a Father , and consequently will be honoured , so because hee is our Lord , he requires feare at our hands , Mal. 1.6 . With thee is mercy that thou maist be feared , Psal. 130.4 . Whereby the Prophet would haue vs so to esteeme of Gods mercy , that withall we bee bound to feare him ; and that we bee not like those that contemne the riches of Gods mercy , the more that he laboureth with his bountifulnesse and goodnesse to bring vs to repentance , Rom. 2. for as sweet things haue an obstructiue power to stoppe the passages which are in our bodies , and on the other side sowre and bitter things do fret and consume , and so open the veines : So it fareth with the soule , for it is stopped when wee consider nothing but the mercy of God , and contrarywise , when wee cast our eyes too much vpon the Maiesty and power of God , the force thereof casts vs into an astonishment , and brings to desperation , and therefore , that we neither haue Nimiam trepidationem , nor Nimiam ostentationē , too much terrour , not too much security ; we must know that God is so in heauen , as that yet he is a Father , and as he is a Father , so not an earthly but an heauenly father ; and wee cannot but feare and reuerence God , if wee in humility consider our basenesse in respect of him , for though hee be our Father , yet so long as wee bee on earth , we are strangers and exiles from him , and howsoeuer it please him to account vs sons ; yet as it fared with Absalon , wee cannot see our Fathers face , 2. Sam. 14. vntill hee take vs hence , that we may be at home with him in his kingdome of Glory . Thirdly , these vvords leade vs also to a confidence in God , and serue to raise vp our faith : There is Paternitas both in heauen and earth , Ephes. 3.16 . There are Fathers of the flesh , and Fathers of the Spirit , Heb. 12. But when the holy Ghost saith , that God our Father hath his being in heauen , wee are thereby to distinguish him from other fathers . If he be an heauenly father , hee is of a more excellent nature , then other fathers that are earthly and carnall , for they are mortall , as they liue on earth , so by death they shal be brought sub terris , and do forsake vs : but our heauenly Father is immortall , his yeares change not . Psal , 102. and though our fathers and mothers forsake vs , yet the Lord will take vs vp and succour vs , Psal. 27. Secondly , though earthly fathers were immortall , yet they are not able & their affectiōs are turned away , either by meanes of some leude parts in the children , or for that they beare not that naturall affection towards their children which they ought . But God is immutable in his loue : so that although Iacob will not acknowledge vs , and Abraham will not know vs ; yet God will be our father . Isa. 63.16 . The Apostle saith , There are wicked parents that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all naturall affection , Rom. 1. And it falleth out that sometime a woman will deale cruelly with her own child ; but though she forget it , yet God our heauenly Father , will not forget his children , nor turne his fatherly affection from them . Isa. 49. and therefore Tertullian saith : Nullus pater tam pater : no father so fatherly . Thirdly , though they wish vs neuer so wel ; yet many times they cannot do vs that good they would , for want of ability , yea though they be neuer so able ; yet they cannot deliuer from sicknesse and death , for the sonnes of Princes dye daily , they can giue vs bread and fish . Luk. 11. they haue a care to prouide and lay vp for their children . 2. Cor. 12.14 but it is such treasure , as the moth , and rust will corrupt , Mat. 6.19 . But God our heauenly Father can deliuer vs from all euill , he can giue vs , not onely bread and fish , and other things necessary for this life , but his holy Spirit if wee aske it , Luk. 11. The treasure that God layeth vp for vs , is not earthly , but an inheritance incorruptible and vndefiled . 1. Pet. 1. such things as neither eye hath seene , nor ●are hath heard , Isa. 64. 1. Cor. 1. For God is not onely carefull in this life for our well doing ; the knowledge of that is spes mortua : but his care extendeth to the life to come , and therefore the holy Ghost saith not Pater in coelo , sed in coelis , in the heauens , whereby hee hath begotten vs vnto a liuely hope , 1. Pet. 1.4 . Quaecunque optant vel timent homines : Whatsoeuer things men either wish for , or are affrayed off , all things come from heauen , whether it be raine , drought , or contagion , or plague , and from the first heauen , Vbi vultures coeli . Mat. 6. From this heauen Saint Paul tels the heathen that God sends vs raine , aud fruitfull seasons , Act. 14. And when Iob saith that God sends raine , and frosts , and snow ; and thundreth and worketh maruailous things , &c. Iob. 37. That is done in Primo coelo , But in the second heauen are the Eclipses of the Sunne and Moone , there hee works in the signes of heauen , He binds the seuen starres together , Iob. 38.31 . whatsoeuer wonders are wrought there , it is God that worketh them , and therefore hee saith to his sonnes , Nolite timere a signis coeli . Ier. 10. hee is in the second heauen , and will not suffer any thing to hurt them . The third heauen is that whereunto the Saints of God shall bee receiued in the life to come , where Saint Paul heard things that were not lawfull to be vttered . 2. Cor. 12. So that as God will not suffer the first or second heauen to do vs hurt , so hee will bring vs to the happinesse of the third heauen : for he is Pater noster in coelis , Whereby we haue hope and comfort not in this life onely , which is but a dead hope , but a liuely hope touching the life to come . For Christ doth not expresse Gods power by an action , saying , Our Father which madest heauen & earth , Psal. 121. nor , which ridest vpon the heauens , Psal. 68. But by a locall word , to shew , that as God is in heauen , so we haue an interest in the same place , and that he will at the length bring vs to the same place where he is , . Fourthly , this word heauenly serueth to prepare vs to prayer , to the end that we should lift vp our hearts and affections , from earth to heauen , seeing wee speake not ●o an earthly father , but to one that is in heauen , and this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sursum corda . Touching which thing one saith , Aquilarum est hoc negotium : this businesse belongs to Eagles , which as they flye highest , so they looke most stedfastly vpon the Sunne ; non Talparum , not belonging to moules , nor of such as are blind and will not open their eyes , Ne● Miluorum , neither of Kites , which albeit they flye aloft , yet cast their eyes still downeward to the dunghill , we must wish with the Prophet ; O that I had the wings of a Doue . Psal. 55. and labour more & more to flye vp with the Eagle into heauen , into the presence of God the Father , and his Sonne , who sitteth at the right hand bodily , for , vbi cadauer , ibi congregantur aquilae . Luk. 17. As the consideration of Gods Maiesty , who is in heauen , doth bring vs downe and make vs bow our knees before God our Father , Ephe. 3. So it must cause vs leuare manus & corda , Lam. 3. & to lift vp our eyes to the hilles . Psal. 121. and to haue such a continuall meditation of his power , that wee may say with Dauid , Prouidebam , Dominum in conspectu meo semper , I haue set the Lord alwaies before me . Fiftly , this word doth admonish vs , what things wee should sue vnto God for , he is a heauenly Father , therefore we must aske of him heauenly things ; his answer to the sonnes of Zebedeus was , Math. 20. Yee aske you know not what , honour and wealth are not things proportionable to him that is in heauen , & an earthly Prince will count it a disgrace , if a man aske at his hands meane things , such as may bee had of euery man. The gifts we are to aske of our heauenly Father , are the eternall saluation of our soules , this gift of the holy Ghost which hee hath promised to them that aske it , Luk. 11. and all spirituall blessings in heauenly places , Ephe. 1.3 . God is a Father as Abraham was , and as he had mooueable goods , which hee gaue to the sonnes of Keturah ; so he bestowed the inheritance , which was immoueable , vpon his sonne Isaac . Gen. 25. So we that are the children of the promise , as Isaac was , Gal. 4. must seek for the inheritance of Isaac , and not content our selues with that portion which was giuen to the sonnes of Keturah . Salomon saith not amisse , Two things haue I desired of the Lord , Prou. 30. But Dauid saith better , Vnam petij a Domino , I haue sought one thing of the Lord , Psal. 27. That I may dwell in the house of the Lord , that I may be partaker of Grace in this life , and may bee receiued into glory in the life to come . Vnto Martha that was troubled about many things , our Sauiour said , Vnum est necessarium . Luk. 10. and this is the reason why it is not said qui es interris , For God sheweth himselfe a Father , rather in heauen then in earth , Deus pater est in coelis , he is in heauen by assuring vs of Gods heauenly blessings : for they are the signes of Gods fatherly bounty to such as are his heires by promise ; as for earthly things hee sheweth himselfe in them rather to the sonnes of Keturah then to Isaac , and in respect of this world Martha is said to haue chosen the better part . Luk. 10. Sixtly , as it teacheth vs , what we must pray for , so also we learne hereby what wee are to iudge of our selues , and how we are to dispose of our minds , when we come to pray ; if God our Father be in heauen , then because wee are yet on earth , we must esteeme of our selues as strangers and pilgrimes . This did all the fathers acknowledge , I am a stranger , and soiourner vpon earth , as all my fathers were . Psal. 39. & therefore hauing a longing to be in our Citty , Wo is me that I am constrained to dwell in Meshech , Psal. 120. The Apostles Peter and Paul confessed the same , the one writing to the Church of God calleth them Pilgrimes and strangers , 1. Pet. 2. the other reporteth of the Fathers that they confessed themselues strangers & pilgrimes vpon earth , and in saying these things they shew that they sought a country , not the land of Canaan from whence they came , for they had time to return thither if they had bene mindful of it ; but they sought a better , that is , an heauenly Citty . Heb. 11.13 . and wee haue no abiding Citty here , but doe looke for one to come . Heb. 12.13 . These shew vs that al-be-it wee haue our dwelling in earth , and be subiect to many calamities , yet for this our exile , we do , genus de coelo ducere , wee take our pedigree from heauen , when therefore as the Poet saith , os hominum sublime dedit ; it is a shame for vs to haue our hearts downeward ; wee must remember , that we are of a more excellent nature then other creatures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for we are his dred , Act. 14. wee haue receiued from God a soule and spirit indued with many heauenly qualities , which beeing dissolued from the body , returneth to God that gaue it . Eccles. 12. During this our exile and pilgrimage , we are not onely to consider , that we looke vpwards with our faces , ( which moued the Heathen to meditate of heauen ) but chiefly , that in our soule wee haue the image of God imprinted , ought to moue the people to thinke of God , and to set our minds on things aboue , Col. 3. Al-be-it wee bee heere in a far country , far frō our fathers dwelling ; yet wee must not forget our fathers dwelling house , Luk. 15. The portion is in heauen which our father will giue vs , and that wee seeke to bee acquainted with the lawes of that country , where our inheritance lyeth , that wee may guide our liues according to the same , least beeing rebellious , we depriue our selues of our right and be disinherited . Secondly , seeing wee know that wee are not in our owne country , wee must say as Absolon did : Why am I come hither , if I may not see the Kings face ? 2. Sam. 14. He being an vngracious sonne , was desirous to see his father : then it shall be a shame for vs , that are all the Sons of God , by faith in Christ Iesus , Gal. 3. if we haue not a longing desire to come before the presence of God our Father , Psal. 42 , and except we haue a desire to enter into the courts of the Lord , Psal , 84. Except that with the Apostle , wee desire to bee dissolued , and to be with Christ , Phil. 1. the first begotten of many brethren ; and if with our Father God , we lay vp our treasvre in heauen , and count it our chiefe felicity to be there , then would wee thinke vpon heauen more then we do : For where our treasure is , there must our harts be also , Mat. 6. But because we altogether set our hearts on earthly things , therfore it falles out that our heart is as a heauy clodde of earth , and vnable to lift it selfe vp to Heauenly meditatiō . Thirdly , as wee desire to bee in heauen in our Fathers house : so our conuersation must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phil. 3. we must not liue by the lawes of earthly Princes , and acts of Parliaments , but by an heauenly law : though we be strangers on earth , yet we are Citizens of heauen , and must carry our selues according to the lawes of our countrey , being alwayes desirous to do that which pleaseth our heauenly Father , though there were no human law to compell vs thereunto ; and whereas naturall men haue for the end of their ciuil actions , bonum commune , a common vtility , we that are spirituall , must make bonum coeleste , the heauenly good , our end : wee must doe well , because God wil behold our well-doing fauourably , and the Angels of heauen will be glad of it , Luke . 15. Christ who is the Lord from heauen , did subiect himselfe to the wil of God his Father : Not my will , but thy will be done , and as hee that is heauenly : so must they that will be heauenly : as wee now beare the Image of the earthly , so shall we portare Imaginem coelestis , 1. Cor. 15. He while he liued on earth , did guide himselfe by an heauenly law , and we that remaine on earth must expresse his image by the imitation of his obedience . It is true which both our Sauiour Christ , and Iohn Baptist said , That that is borne of the flesh , is flesh , and so , that that is of the earth is earthly , and speaketh of the earth , Ioh. 3. But there must bee an imitation , and wee must set our selues forward towards our heauenly country , But because it is not in our power to do this of our selues ; for that , as Christ sayes : No man can come to me , except the Father draw him , Iohn . 6. Therefore wee must pray with the Church in the Canticles , Cant. 1.4 . Trahe me , and to this end doth the holy exercise of fasting and mortification serue greatly , that wee may , as it were , with Doues wings , flye vp into heauen . As the word Father doth shew vs not onely our dignity , but our duty also ; so the word Heauenly , doth not onely giue vs a hope of heauen , but also teacheth vs , that seeing our Father is heauenly , we must liue by the lawes of Heauen . As we are carefull to be made partakers of the inheritance which God hath prepared for vs ; so wee must bee as carefull to please him , and to doe those things which are agreeable to his will. Wee must not onely know , Quid sperandum , what is to be hoped for , but Quid praestandum , what is to be performed of vs. If we pray not onely with confidence , because GOD doth take vs for his sonnes , but also with inuocation , with deuotion and reuerence , knowing th●● our Father hath his dwelling i● heauen , and wee are pilgrimes in earth . Thus shall we bee veri adoratores , Iohn . 4. true worshippers . As wee know wee shall haue our part in heauen , so we must begin our heauen here on earth : and this shall be done , if wee adde our endeuour to those things which wee pray for at the hands of God , as August . prayeth : Da Domine , vt pro quibus oramus , pro ijs laboremus . Grant Lord , that the things we pray for , and craue of thee , for them we may also labour . The ninth Sermon . Hallowed be thy name . HAVING ended the first part of this prayer , which we called Inuocation , cōsisting vpon the power and goodnesse of God , we come to the petitions themselues , which are seuen , of which the first concerneth God , the other concerne our selues : or they may be diuided as the dayes of the weeke , whereof , as one falleth out to Gods portion , the other to bee imployed in our owne affaires : So , of these petitions , the first doth immediately concerne the glory of God , the other sixe the supply of our owne necessities : in the beginning wee heard that it is expedient to know not onely what we are to aske , but in what order ; what first , and what second ; touching which point we are taught by this forme of prayer , that that petitiō which cōcerneth the sanctification of Gods name , is Caput votorum ; and that all other things that wee either desire , or pray for in our owne behalfe , ought to stand after it ; and that we must both desire and pray for the sanctification of Gods name , before any thing that we desire , either for our selues , or for our brethren ; vvhether it bee for the remouing of euill , or for the obtaining of good : for as before vvee learned vvhat his loue is to vs , in that he vouchsafeth to be our Father ; so hereby vve shall expresse our loue againe to him , if vvhen vve come to pray to him for our necessities , vvee be carried avvay vvith such a desire of the glory of our heauenly father , that vvee forget our ovvne selues , and desire onely that his name may be sanctified , vvhich duty Christ doth by his ovvne example commend vnto vs. In this forme of prayer , vve are put in minde of that which before vvas required in the lavv of works ; for as there vve learned , that God is not honoured aright , except he be loued aboue all things , because he created all things : and for his wils sake they all were created , Reu. 4.11 . So vvee cannot pray to him aright , except aboue all things , and in the first place vve seeke for the sanctification of his name . In respect of God himselfe there is no cause vvhy vve should make this petition on his behalfe ; for as the prophet saith : Thou hast no need of any goods , Psalm . 16.1 . So he stands not in need of any thing that can come to him by our meanes : if vvee vvould vvish him any profite , the earth is his , and all that is therein , Psa. 24. If pleasure , there is vvith him torrēs voluptatis , a Riuer of pleasure , Psalm . 16.11 . Wherefore all-be-it that in his ovvne essence and nature hee be● perfect , yet extra secus essem sit tibi nomen , he tooke himsele a name from vvithout , hee calles himselfe the Lord Almighty : not that any terme can sufficiently expresse him and his essence , but to the end , that vvhile vvee haue a reuerend regard of his name , he might receiue some seruice at our hands . The account that men do make of their name , is such as Salomon saith : A good name is more to be desired then great treasure ; it is more worth then precious oyntment , Eccl. 7.1.5 . God accounts , that vve doe not onely greatly profite him , but do procure great delight & pleasure to him , vvhen vve reuerence his holy name ; vvhich hovv pretiious it is , it doth appeare hereby , that hee setteth the hallowing of his name before his kingdome . Many of the Kings subiects that are in the furthest parts of the land , neuer see his face all their life time , and yet in reuerence to his name are ready to make long iournies , to appeare when they are commanded in his name ; and so it fareth with vs that liue on earth : For Deum nemo vidit vnquam , Iohn . 18. Nay , very few are admitted to see his backe-partes , Exod. 33. But though we cannot see his face , yet as those are counted dutifull subiects that doe not onely reuerence the Princes person , but obey such commandements as come in his name : so looke what duety we do to Gods name here on earth , hee reckons it to bee as good seruice , as that which is performed by the Angels in Heauen , that alwaies behold his face , Math. 18. And reason it is that we should esteeme of Gods name , for as in time of trouble , Turris altissima nomen Domini , the Name of the Lord is a strong Tower , Prou. 18.10 . So beeing deliuered once of danger , yet wee are sure of the saluation of our soules , and sanctified in the name of the Lord Iesus 1. Cor. 6. Besides , there is no other name giuen vnder Heauen , by which men can bee saued , Acts. 4. And therefore ought by good right to receiue sanctification of vs. Howbeit we may not hereupon ground that errour , which some gather vpon these words , Ephe. 1. where it is said , That God hath chosen vs in Christ to the praise of the glory of his grace : not that God is desirous of vaine-glory , he is not to receiue any thing from vs ; but contrary-wise as hee is good , so hee is desirous to communicate his goodnesse to vs , But the care that hee hath for the sanctifying of his name , aryseth from the duty which man oweth vnto him : In which regard such as haue beene most religious in all times , haue reared vp Altars , and set vp Temples in honour of Gods name . The account of this Petition is that which maketh the difference betwixt the Papists and religious people , betweene Heretickes and the true worshippers of God , that , the one esteemeth highly of the name of God , the other doth not . Wee vsually account of mens names , according to the worth of their persons : but God himselfe is holy , therefore hee tels vs , that his name also is holy : as the Prophet saith , Holy and reuerent is his name , Psal. 111.9 . & Psal. 9.9 . and it is not onely holy in it selfe , but it giues holinesse vnto all things that are holy . The word of God is holy , because it is published in nomine Dei , wherefore the name of God being holy in it selfe , needs not be hallowed by vs , that can neither adde holinesse to it , nor take any from it ; but when God willeth vs to hallow his name , it is to proue vs , that by glorifying his name we may shew how wee glorify God himselfe , and what reckoning wee make of him , that God may haue proofe how we do with the Virgine , magnifie God our Sauiour . Luk. 2. and how wee doe glorify God in our bodies and in our spirits , 1. Cor. 6. The name of God must be considered in two sorts , either as it is expressed by the terme of Lord , Father , Lord almighty , or else as it is expressed in such things as beare his name , as he speaketh of Moses , Exod. 23. Behold I will send my Angell before thee , beware of him , and heare his voyce . &c , quia , nomen meum est in eo . Touching the expressed name of God , whether it bee Father , which importeth his goodnesse , or Lord , which implyeth his power , as wee may not account basely of them , so we must not vse them lightly and negligently , but vpon iust occasion . The things that haue the name of God impressed and imprinted in them , are either those persons which haue their denomination of God , either iointly as the Church , which is called sancta Ecclesia Dei , or seuerally , as the Priest of whom Moses saith , Let thy Vrim and thy Thummin bee with thy holy one , Deut. 33. The Priests are called holy , because they are consecrated to the Lord● In which respect , as in the old Testament they are called viri Dei ; So in the new they are vasae nominis Dei , vessels of the name of God , as the Lord speaks in a vision touching Saul to Annanias . That he was a chosen vessell to beare the name of God among the Gentils . Act. 9.15 . Secondly , those places are said to be Gods , which are consecrated to holy vses , as the sanctuary , which is domus Dei , and all those places where hee puts the remembrance of his name , and whither he promiseth that hee will come to blesse his people that are assembled there , for his worship . Exod. 20. Thirdly , those times which are kept holy to the Lord , as the Sabboth , which is Dies Domini , Reu. 1. Fourthly , the Word of God preached in Gods name . Fiftly , the Element consecrated in the Sacrament for a holy vse , called therefore , panis Dei. Ioh. 6. In all those , there is an impression of Gods name , and therefore wee must not lightly account of them , but shew great reuerence to them , that thereby wee may testify the high and reuerent regard and estimation we haue of God himselfe , for sanctification is when God is said to magnify or glorify . It signifies to make great and glorious : so when sanctification is giuen to him , it betokeneth to make holy , but when we are said to sanctify , that is to account holy ; when we magnify God , that is magnifacere Deum , to esteeme greatly of God ; and our glorifying of God is to account him glorious : so that when we pray , hallowed be thy name , our desire is , that Gods name , which is holy of it selfe , may bee so accounted of vs ; and bee holily vsed by vs. And whereas he saith not glorificetur , or magnificetur nomen tutum , glorified or magnified be thy name , but sanctificetur , hallowed or sanctified be thy name , it is to the end , that we receiuing the sanctification of Gods spirit , might haue a holy regard of his name : for things may be accounted great and glorious by those which are neither great nor glorious ; but sanctificetur cannot come from any persons that are profane , but onely from such persons as are holy , Therefore the Angels in heauen cry not , Glorious , glorious , but Holy , Holy , Holy , Esa. 6. The tittle that Aaron ware vpon his breast , was not Glory , but Holinesse vnto the Lord , Exod. 28. And the four beasts ceased not to cry day and night , Holy , holy , holy , Lord God Almightie , Reu. 4.8 . The duties which pertaine to the sanctifying of Gods name , are two : First , that against which we do Deprecari , or pray to bee remoued : secondly , that for which we doe pray , or desire to bee granted . First , wee are to pray , that wee we may not vse the name of God , which is Wonderfull and Holy , either Contemptuously to Magicke , or cursing , or negligently abuse it vpon any slight occasion ; because that holy things are to bee separated from a common vse , and are not to be vsed but when necessity requireth . Wee see by experience that the holy name of God hath not that reuerence which it ought to haue , and therefore the persons which do take it vaine , do often times pull vpon themselues the plagues & vengeance of God by that sin : for God doth in iustice punish such offēders , not because the name of God can receiue any pollution by mens default ; but because we do , quantum in nobis est , as farre as in vs lyeth , pollute the holy name of God , euen as he that looketh after a woman to lust after her , hath already comitted the sin of vncleannes , although she be no● a whit the lesse chaste for his lust , Math. 5. The Heathen faile in this duty , because they do appropriate the name of God to foure-footed beasts . Rom. 1.23 . And change the glory of God , who is incorruptible into the similitude of mortall man. The Iew sinneth , because hee cōtemnes the name of IESVS , which is a name aboue all names . Phil. 2. and despiseth the name of CHRST , the preciousnesse whereof appeareth herein , by that that it is Oleum effusū , an ointment powred out . Cant. 1. But as we are to pray against the contemptuous abuse of Gods name , so we are to pray , that we do no● negligently , or carelesly vse it , without that reuerent estimation , and regard , that is due to it ; that wee tread not vnder feete the Sonne of God , nor account of the bloud of the Testament , whereby we are sanctifyed , as a common thing , Heb. 10.29 . Secondly , Moses and Aaron were debarred from entring into the land of Canaan , not because they polluted Gods name ; but for that they did not sanctifie the Lord among the children of Israel at the waters of strife . Deut. 32.51 . Therefore as wee pray against the contempt and negligent vse of Gods name ; so we must pray , that we may haue a due regard of it , First , that we sanctify Gods name in our hearts , 1. Pet. 3. Secondly , we must not vse the name of God with our tongues , but seriously , and therefore we are forbidden to take it in vaine in the third cōmandemen● : Thirdly , in all our actiōs , we must not begin any thing that is extraordinary , but in the Name of the Lord that made heauen and earth . Psal. 124. and men must refer the end of them to the Glory of his Name . 1. Cor. 10. God , whose name is called vpon by vs , is holy , and Christ , of whom wee are called Christians , Act. 11. is holy ; therefore , we must sanctify God in our actions . Neither do we pray , that wee our selues onely may sanctify Gods name , but that others also may do the same , for Christ saith not , Sanctificemus : let vs sanctify , but Sanctificetur , let thy name bee sanctified . This is it whereunto the Prophet exhorteth , Laudate Dominum omnes Gentes , Laudate Dominū omnes populi , Psal. 100. and Psal. 117. Praise the Lord all yee Nations , praise him all yee people , that is for persons . For places , The Lords name bee praysed from the rising of the Sunne to the going downe of the same . Psal. 113. Thirdly , for the time , Blessed bee the name of the Lord , from this time forth for euermore , Psal. 113. But because it cannot generally bee sanctified , except it bee knowne , wee must desire that all may know God , and pray with the Prophet , Let thy way bee knowne vpon earth , and thy sauing health among all Nations . Psal. 67. Secondly , not to know it onely but cheerefully to go forward in the profession of Gods truth , and in the worship of his name : Thou hast mutiplied the people , but not increased their ioy , Isa. 9.2 . But wee are to pray that as all Nations know his name , so , that they may so cary it & professe it , as that the Heathen may not haue occasion to say scoffingly , populus Dei est iste , Ezech. 36.20 . Wee must desire of God that all that professe his name may so carry themselues , that for their sakes , the name of God may not bee euill spoken of among the Gentiles , Rom. 2. But contrary-wise , that they may shine as lightes in the world , among a froward and croked generation . Phil. 2. That they may by their good workes stirre vp all men to glorifie our heauenly Father . Math. 5. and by their good conuersation , without the word , winne those that obey not the word . 1. Pet. 3.1 . Wee are to desire that such as haue not yet cared to performe this duty , may now beginne , that such as haue begunne to sanctify Gods name , may go forwards , and that such as are fallen away from God , and pollute that holy name , which sometimes they did highly esteeme , may Resipiscere , that beeing renewed by repentance , they may recouer themselues out of Relapses , that they may bee of the society of Angels , that cry continually , holy , holy , holy , Isa. 6. Reu. 4. Wee must be carefull not for our selues onely , but for those ouer whom we haue power , that they may sanctify Gods name and account it holy ; that the Heathen may not take occasion to pollute the holy name of the Lord , saying , are these the people of the Lord ? but that while they behold our good conuersation , they may haue occasion to say . Verily God is in you , 1. Cor. 14. 1. Cor. 14.25 . Thirdly , Tuum nomen , thy name , men are giuen generally to giue a kind of honour to God , but in the meane time they will haue themselues honoured ; but heere they are taught otherwaies , It is our duty to ascribe all glory to God ; Non nobis , sed nomini tuo da gloriam , Not vnto vs O Lord not vnto vs , but to thy name giue the glory , Psal , 115. So that all men are no lesse desirous of their owne honour and glory , then the builders that built Babell , that said , Let vs get vs a name , Gen. 11. But such as are thus affected , and carried with the loue of themselues , are not fit to sanctify the name of God , as our Sauiour speakes , How can yee beleeue , seeing yee receiue glory one of another , and seeke not the glory which is of God ? Ioh. 5.44 . As we may not vsurpe Gods honour for our selues , so we may not defie Princes : for we see how ill that voyce was taken , Vox Dei & non hominis , the voyce of God & not of men , Act. 12. neither may wee giue Diuine honour to the Apostles and Prophets of God , The Heathen people said of Paul and Barnabas , Gods are come downe to vs in the shape of men , and they would haue sacrificed vnto them , but the Apostles , not willing to admit this sacriledge , rent their clothes and cryed , we are men subiect to the same passions that you your selues be . Act. 14. for wee are desirous to giue honour , if not to our selues , yet to others ; but here Christ tels vs , that no other name is to be sanctified but the name of God ; whereof we should bee so carefull , that wee ought to pray , that Gods name may be sanctified by others , if not by our selues , though we in our owne persons cannot hallow it , yet sanctificetur nomen tuum , Let thy name ô Lord be sanctified . Hereby , as we pray for the gift of the feare of God , which is one of the seuen vertues which are set downe . Isa. 11. because we do truly sanctifie GOD , when wee make him our Feare and Dread , Isa. 8.13 . So we pray against the vice of Pride , which is the contrary to the vertue of Feare , so shall wee obtaine the blessings Math. 5.23 . Blessed are the poore in spirit , &c. And vpon this petition is grounded , not onely whatsoeuer Hymne or Psalme is sung of the Congregation , but euen the end of all Assemblies is to ascribe Holinesse to God , and to sanctifie his Name for his benefites bestowed vpon vs. And in this they acknowledge , first , their owne vnworthinesse : secondly , they blesse him for his goodnes extended toward them : thirdly , they do not acknowledge it in themselues , but do tell it forth as the Psalmist speaketh : O come hither & hearken , all ye that do feare God , and I will tell you what he hath done for my soule , Psal. 66. Fourthly to this end they lift vp their voyces in singing , to the end they may make the voyce of his praise to bee heard , Psal. 66. And among other benefits , we are to praise and blesse his name for the benefite of Sanctification , which we haue in the name of the Lord IESVS : secondly , for the Meanes whereby this Sanctification is offered and wrought in vs , which is the Word , as Christ saith : O Father sanctifie them in thy truth , Ioh. 17.13 . For the perfection of sanctification that wee shall haue after this life , when wee shall bee Partakers of the inheritance of the Saints in light , Col. 1.12 . when we shall continually sing with the heauenly Angels , Holy , Holy , Holy , Lord God of Hosts , Is. 6. And howsoeuer , when wee desire of God that his name may be sanctified , wee seeme like naturall children to forget our owne necessities , in respect of the care we haue to Gods glory ; yet euen thē , wee pray no lesse for our selues then for God , for the Lord hath promised : Them that honour me , I will honor , 1. Sam. 2.30 . and Christ saith : That if the name of the Lord Iesus be glorified in vs , we also shall be glorified in him , 2. Thes. 1.12 . Et sanctificando nomen , adueniet Regnum : In sanctifying his name , his kingdome shall come , as the next petition is . If while wee remaine on earth , our whole desire bee to sanctifie Gods name , wee shall at length come to the place where we shall day and night sing as the Cherubins do , Isa. 6. And with the heauenly Host of Angels , sing Glory to God on high , Luk. 2. we shall fall downe before his throne , saying alwaies : Thou art worthy O Lord , to receiue glory , and honour , and praise for euer . Reu. 4.11 The tenth Sermon . Thy Kingdome come . AAVING intreated of the first petition , touching the holy estimation of Gods name , we are consequētly to speake of those sixe that concerne our selues , whereof the first three , are spent in praying for that which is good , in the other three wee pray for the remouing of euill ; The first two petitions , or the summe of them , is excellently expressed by the Prophet , Psal. 84.11 and by our Sauiour , Math. 6.33 . for agreeable to the words of Dauid , & of Christ our Sauiour , in the first Petitiō we aske for glory , and seeke for the kingdome of God ; in the second , for grace and righteousnesse : in the third , for the good things of this life , which shall not be with-held from them that leade a godly life , but shall be ministred vnto them that vpon earth doe seeke Gods kingdome , and the righteousnesse thereof . Wherefore as of things which concerne our good , the first , both in order and nature , is the kingdome of God ; for the first thing in our desire ought to be the kingdome of God , according to the commandement of our Sauiour , and we are to account all things but dung in respect of it , Phi. 3.9 . Hereunto is required the spirit of Wisedome and Vnderstanding , Isa. 11.2 . that may teach vs to contemne all earthly pleasures , in respect of the heauenly kingdome . Here our Sauiour condemneth that capitall vice that reignes in those men which in the world liue of their owne , and take no further care but to establish for themselues a kingdome vpon earth . But if ( according to his direction ) we fix our desire vpon the kingdome of Heauen , and by despising the world , do labour for the vertue , which consists in the purity of the heart , then shall we haue the blessing that is promised to the pure in heart , Math. 5.8 . that is , they shal be exalted to see God. Now when he saith : None shall see my face and liue , Exod. 33. they that truely make this prayer shall behold his face in the kingdome of glory . These two first petitions haue relation to the Inuocation ; for as God by the word Father doth expresse his loue to vs , and for that he is in heauen , doth giue vs hope for an heauenly estate ; so we in these petitions do first desire that whereby our loue towards him may appeare , while wee preferre the sanctifying of his name before the regard of our owne good : secondly , wee declare our heauenly Hope that may come of being partakers of his heauenly kingdome . Howsoeuer God will not haue any mans name Hallowed , or Glorified but his owne , as hee speakes of himselfe , Isa. 42. My glory wil I not giue to another : yet hee will communicate his Kingdome to vs : and therfore in our owne behalfe we are taught to pray : Thy Kingdome come . In the petition wee are to consider two things : First , the Kingdome it selfe : secondly , the Comming of his kingdome . Touching the first point it may be obiected , how it is that Christ teacheth vs to make this petition : for Gods Kingdome is an euerlasting Kingdome , and his Dominion endureth throughout all ages , Psal. 145.13 . How then is it said to come ? For the answere of this doubt , the Kingdome of God must be distinguished . First , God hath an Vniuersal Kingdome , such a kingdome as euer was , and for euer shall be ; of which it is said : The Lord is King be the people neuer so impotent : he ruleth as King , bee the people neuer so vnquiet , Psal. 99. Secondly , there is a Kingdome of Glory , that whereof our Sauiour speaketh , Mat. 25.34 . Come ye blessed of my Father , inherite the kingdome prepared for you , &c. And the thiefe vpon the Crosse said : Lord remember mee when thou commest into thy Kingdome , Luke 13. and this is the kingdome which in the first place Christ teacheth vs to pray for : we pray for this Kingdome , that it may come : we pray for our owne good , for it is a Kingdome of power , and therefore able to defend vs : and therefore our Sauiour in the conclusion of his prayer , addeth this , For thine is the Kingdome , Math. 6. According to which the Prophet Dauid saith : Thy Saints giue thankes to thee , they shew the glory of thy kingdome , and talke of thy power , Psa. 145.11 . The gouernment of his Kingdome is committed to Christ , of whom it was said by God : I haue set my King vpon my holy Hill of Syon , Psalm . 2. In which regard hee doubteth not to affirme of himselfe , Math , 28. Data est mihi omnis potestas , &c. All power is giuen me in Heauen and in Earth . And notwithstanding God reigneth as king ; yet that is verified , which the Prophet complaineth of , Isa. 26. 13. O Lord God , other Gods besides thee haue ruled ouer vs : for Sathan taketh vpon him to bee king , and hath played the tyrant , and hath preuailed so farre , as that the greatest part of the world are subdued vnto him , in which regard our Sauiour calleth him the prince of the world , Ioh. 14.30 . And by the Apostle hee is termed the God of this world , for that hee blindeth mens eyes , and makes them subiect to the Kingdome of darknesse , 2. Cor. 4. Secondly , there is a Kingdome of sinne , against which the Apostle exhorteth : Let not sinne reigne in your mortall bodies , Rom. 6.12 . which he meaneth when he saith : That sinne hath reigned vnto death . Rom. 5.21 . Thirdly , the Apostle sheweth , that Death hath a Kingdome , when he saith , that by meanes of sinne death raigned from Adam to Moses . Rom. 5.14 . These are enemies to the kingdome of God ; for while the diuell raigneth by meanes of sinne , as he doth so long as he worketh in the children of disobedience Ephe , 2. he taketh away the glory of Gods kingdome , and death takes away the power of it . And in regard of Sathans kingdome , he is said to be a king ouer all the children of pride . Iob. 41.34 . For he makes the whole world rebell against God , so that they are not ashamed to deny him to his face , and that is true not onely of the common sort of the world , but euen of a great many of the Church , of which number are those that sticke not to say , We wil not haue Christ to rule ouer vs. Luk. 19.14 . Againe , there are many stumbling blockes for the hinderance of Gods kingdome Math. 13.41 . that the kingdome of God cannot come ; and therefore wee doe worthily pray as well that the kingdome of Sathan and sin may be ouerthrowne , as for the remouing of those offences . God hauing exalted his Sonne into the highest heauen , saith vnto him . Sit thou at my right hand , till I make thyne enimies thy footestooll . Psal. 110. The last enemy that is to bee destroyed is death , 1. Cor. 15.16 . Wherfore our desire is , that there may be such a kingdome , as wherin the law of God may be exactly kept , and that it would please God in this kingdome to tread downe Sathan vnder our feet . Rom. 16. that not onely death it selfe , but he that hath the power of death being destroyed , Heb. 2.14 . God may be all in all . 1. Cor. 15.28 . When wee behold the state of the world , and see that good men are troden vnder feete , and the vessels of wrath and sinne are exalted and prosper , then wee may know that that is not the true kingdome , and therefore we pray that God will set vp his kingdome in our hearts , and gouerne vs by his Spirit . And therefore this point doth not onely concerne our selues , but also God , for vnlesse his kingdome come , his name cannot be sanctified of vs. As there are temporall kingdomes so there is a spirituall kingdome , called the kingdome of Grace , whereof our Sauiour speaketh , The kingdome of God is within you . Luk. 17.21 . As before we prayed for the Kingdome of Glory , so now for this kingdome of Grace ; for without this we shall neuer be partakers of that other kingdome . The glory of other kingdomes is the reformation of things that were before amisse ; but the glory of the kingdome of Grace is , that , as during the tyranny of Sathan , Sinne raigned vnto death , so now vnder this kingdome , Grace may raigne through righteousnesse by Iesus Christ. Rom. 5.21 . That wee may haue interest in both these kingdomes , wee must hearken to that which Christ proclaimeth , Math. 4.27 . Repent for the kingdome of God draweth neere : as it draweth neere to vs , so wee must draw neere to it , else we shall neuer enter into it , for , except a man bee borne againe , hee cannot enter into the kingdome of God. Ioh. 3.2 . And that we may beginne to draw neere to it , there is an outward regiment to be vsed , which is a token of the grace of God bearing rule in our heartes ; wee must by the kingdome of God within vs , cast out diuels . Math. 8. Wee must intreate God by the power of his Spirit to plant in our hearts that which is good , and to roote out , and remoue out of them that which is bad , Math. 13.48 . Wee must displace Sathan and sinne , that they set not vp their thrones in our hearts , and in steed of it wee must set vp Gods kingdome , ruling in vs by his Spirit , for the kingdome of God stands in righteousnesse , and peace , and ioy in the holy Ghost . Rom , 14.17 . If we finde these vertues in vs , they are sure pledges of the kingdome of Grace , and we may assure our selues , that after this life is ended , we shall be receiued into the kingdome of Glory . And howsoeuer he hath appointed Kings and rulers ouer vs for our outward safety and defence , yet they haue there Scepter from him , and the end of their rule is , to further Gods kingdome , as the Apostle speaketh , That wee may liue vnder them , in all godlinesse & honesty , 1. Tim. 2. Touching the comming of his kingdome , it may be demanded why we pray that it may come to vs , seeing it were meeter that wee should come toward it ? but hereby Christ giueth vs to vnderstand what our corruption is : It is with vs as with the Israelites , that were so addicted to the flesh-pots of Egypt , that they cared not to go into the promised land ; likewise we are so in loue with this present world , as that wee haue no minde of heauen . Besides , there are so many stumbling blockes in our way , as that the kingdome of God must come vnto vs , or else we shall neuer possible come vnto it . Therefore , as we pray that God would lighten our blind eyes , and inflame our hard hearts with a loue of his heauenly kingdome , so also , that he would send his Angels to gather out of his kingdome all things that offend , Math. 13.41 . The things that we pray against are the kingdome of Sathan , darkenesse , and sinne , that they may depart from vs , and that the inward kingdome of Grace may take place in our hearts , but the principall kingdome that wee desire is the kingdome of Glory , whereof our Sauiour said , Behold , I come quickly Reu. 22.7 . This is the kingdome which the Saints desire , saying , Come quickly , Lord Iesus . Reu. 22.20 . and all creatures do waite for this kingdome , looking when they shall be made free from the bondage of their corruption . Rom. 8.20 . For whereas now all things are subiect vnto vanity , then there shall bee a kingdome that shall not perish . It is not for the wicked to desire the cōming of his kingdome ; Wo bee to you that desire the comming of the Lord , it is darkenes , & not light , Amos. 5.18 . The wicked shall say to the Mountaines Fall vpon vs , for the wrath of the Lord no man is able to abide it . Reu. 6.16 . But to the godly , it is a day of comfort , Lift vp your heads , for the day of redemption drawes neere . Luk. 21.33 . Howsoeuer , hee will render vengeance to the vngodly that haue not knowne nor obeyed the Gospell of God. 2. Thess. 1.8 . Yet hee comes to make a garland to crowne the godly , and to set them in his throne , they shall bee receiued into his kingdome of glory , where they shall inioy the things , which neither eye hath seene , nor eare hath heard , nor hath euer entred into the heart of man , which he hath prepared for them that loue him . 1. Cor. 1. Therefore S. Paul saith , I desire to be dissolued , and to be with Christ , Phil. 3. Simeons desire is , Lord now let thou thy seruant depart in peace . Luk. 2.29 . Thus the remembrance of the day of our redemption is a ioyfull remembrance to them , and the chiefe thing that they desire , so that they are willing to depart , in regard of their future hope , rather then to tarry heere : and howbeit that Christ deferres his kingdome and comming , yet wee are to be watchful , for it will come as a snare , Luk. 21. and 1. Thess. 5. and when hee commeth hee will rather be for vs , then against vs. The eleuenth Sermon . Thy will be done . THE summe of all our desires , is set downe by those words of the Prophet , Psalme 84. Where hee saith , The Lord shall giue glory and peace , and no good thing shall hee with-hold from them that liue vprightly , And our Sauiour doth excellently expresse the same , Math. 6. Seeke the kingdome of God , and his righteousnesse , and all other things shall be ministred . The Petitions of Glory , and Gods kingdome , haue already bene handled : Now in this third ( which is the second of those which concerne our selues ) wee are suiters for the grace of God in this life , whereby wee may bee enabled to do his will here , that so we may obtaine the Kingdome of Glory in the world to come : for the Kingdome of God , and of Glory is the hauen that we desire all to arriue at , and Grace and righteousnesse is the gale of wind that driues vs forward thereunto , and our suite to God in this petition is , that by doing of his will here on earth , Grace may raigne in our hearts by righteousnesse . Rom , 5.21 . that so hereafter wee may raigne with him in glory . Hee doth not onely will vs to seeke Gods kingdome . Math. 6. And tels vs that there is one prepared for vs before the foundation of the world , Mat. 25.34 . but also how we may finde it , and attaine to it , Mat. 7. Not euery one that saith , Lord , Lord , shall enter into the Kingdome of God , but he that shall doe the will of my Father which is in heauen . Therefore touching the order of this prayer , as of those things which concerne our good , the first is , that Gods kingdome may come to vs : so the doore whereby we must enter into the same , is the doing of Gods will , and therefore in the second place wee are taught , that the Kingdome of God shall come , not by wishing or desiring , but by doing of Gods will , as Christ saith , the kingdome of God is come neere you . So Christ tels vs , If we draw neere to God , hee will draw neere to vs. Iam. 4. Touching the will of God , it may bee demanded , why wee should demand , and aske this petition ? For as the Psalmist saith , Our God is in heauen , he doth whatsoeuer he will , Psal. 115. Whatsoeuer the Lord will , that did he , in heauen , in the earth , and in all deepe places . Psal. 135.6 . and who hath resisted his will ? Rom. 9.19 . No counsell , or wisedome can preuaile against the Lord. Prou. 21.30 . And if any doe oppose themselues against his will , yet they doe but kicke against the prickes . Act. 9. The answere to this obiection is , that wee pray not so much that Gods will may bee done , but rather , that , what God willeth , may bee our will , for there is one will of God which we may resist , another which we may not resist . For the distinction of Gods will , it is either hidden and secret , or reuealed and open , the one is that which the Prophet cals the counsell or thought of his heart . Psal. 33.11 . The other is that will of his word , wherein hee declareth and openeth to men what his will is . His secret will is , voluntas beneplaciti , the good pleasure of his will ; his reuealed will is , voluntas signi , which is disclosed to vs. Gods secret will is , voluntas quam Deus vult , that will which God willeth ; his reuealed will is , voluntas quam ipse nos velle vult , that will which hee willeth vs to will ; the secret will of his heart is , voluntas adoranda , non scrutanda : He that curiously searcheth the glory of heauenly things , shall not enter into glory , Prou. 25.27 . How vnsearchable are his iudgements ? Rom. 11. and who hath knowne the will of the Lord ? or who was his counsellour ? But the open and reuealed will of God is , voluntas scrutanda , & facienda , both to be searched out , and to be done of vs. Bee not vnwise , but vnderstand what is the will of God , Eph. 5.17 . The knowledge of his will is not enough , but as Christ saith , If yee know these things , blessed are yee if do them , Ioh. 13.17 . Of the secrete will of God that is true which the Apostle saith , Who hath resisted his will ? Rom , 9. and therfore we pray not that that will may be done . Of his reuealed will that is verified which Christ complaineth , Math. 23. Quoties volui congregarevos , & nolustis ? How often would I gather you together , but yee would not ? God oftentimes willeth when we will not , and therefore we haue neede to pray that his reuealed will may be accomplished in vs. Moses thus distinguisheth Gods will , Secreta Deo nostro , quae autē reuelauit , nobis , & filijs nostris . Deut. 29. The things that are secrete belong to God , but the reuealed are for vs , and our children . The secrete will of the Father is , that of all that hee hath giuen mee , I should loose nothing , Ioh. 6.39 . The reuealed will of him that sent 〈◊〉 is , That euery one that seeth the Sonne , and beleeueth in him should not perish , but haue euerlasting life . Gods iudgements , which are the fountaine of Reprobation , are abyssus magna , Psal. 36.6 . and his mercy extended to all , that by faith apprehend the same , is abyssus & profunditas , a great depth . Rom. 11.37 . Therefore we are not curiously to enquire and search out of Gods secret touching Reprobation or Election , but to adore it . His reuealed will doth especially concerne vs , which is expressed in his commandements ; whereby he declareth whatsoeuer hee desireth at our hands , and therefore our study must bee to frame our liues and actions according to that will. ●nto both these wils , wee must giue a fiat ; but seuerally . The first will is passiue , and foras much as the secrete will of God shall be done whether wee will or no , wee craue that with patience we may submit o●r selues to whatsoeuer he in his secrete will hath appointed to bring vpon vs. The other will is actiue , and therein we desire , that wee may willingly practise that which hee willeth in his word . There is , voluntas de nobis , and voluntas in nobis ; for the first , wee desire that we may approue of it , though it be done without vs : in the second , wee desire not onely an approbation , but a co-operation . Touching his secret will , when wee say fiat voluntas tua , we pray that Nihil Dei displiceat nobis , that nothing which God commands displease vs , and in respect of his will declared , our desire is , that nihil nostrum displiceat Deo , that nothing we do , do displease God. Touching his secrete will , so long as it is not plaine ( within his owne counsell he will compasse ) wee may dissent from it , for a man may bona volunt ate velle , quod Deus non vult ; hee may with a goodwill , will that which God wills not , so Samuels will was good , when hee wept for Saul whom God would not haue him to bewaile . 1. Sam. 26. Secondly , we may bona voluntate nolle quod Deus vult , with a goodwill not will that which God willeth : as a child may be vnwilling of the death of his father , whom notwithstanding Gods will is , shall not recouer . Thirdly , men may mala voluntate velle , quod Deus non vult , with an ill will he may will that which God willeth not , The Patriarches in a corrupt will would go into Egypt , whom God would not to go thither . And fourthly , they may in a corrupt will bee vnwilling to that which God willeth : So it was Gods will that Saul should bee King , when as the people were vnwilling to it , and this is the state of the will of the creature , so long as it is not acquainted with the will of his Creator . But when once it pleaseth God to reueale his wil , then wee must say with the people , fiat consilium Domini , L●t the counsell of the Lord come to passe , Isa. 46.10 . We must not wrestle nor struggle against it ; but patiently submit our wils to his , not onely when Gods will is voluntas dulcis , when his will is to do vs good , as Bethuel spake concerning the marriage of his daughter , Gen. 24.50 . but when it is Amara & au●rsa voluntas , wee must submit our wils to his , when it pleaseth him to crosse vs , either outwardly , by taking away those that are beneficiall to vs : in which case it was said by some , that beewailed the departure of Saint Paul , The will of the Lord be done , Act. 21.14 . or in our selues , in which case wee may say with Christ. Luk. 23. I would haue this cup pas●e from mee● yet ● Father , if thy will be otherwaies , not my will but thy will be done . This lesson had Dauid learned ; for albeit hee had complained of the great affliction that hee had suffered ; yet he saith , Tacui tamen Domine . Psal , 39. And as hee was content to beare this , so hee gaue God thankes for them , acknowledging , That it was good for him that hee had bene in trouble . Psal. 119. We must learne Iobs fruits , Iob. 1. as well as Bethuels , and these being ioyned we shall perfectly conforme our wils to Gods secrete will. Concerning the will of God declared , or the will of his word , the Lord by his Prophet saith of his Church , My will is in it , but Dauid speakes more plainely of this reuealed will , Thou hast charged that we should keepe thy commandements dilligently . Psal. 119. The Apostle speakes more particularly , haec est voluntas Dei , sanctificatio vestra . 1. Thess. 4. and this is the will of God , that by well-doing , yee should stoppe the mouthes of ignorant and foolish men . 1. Pet. 1.15 . This is the reuealed will of God , and we must not onely take notice of it , but labour to practise that which in our vnderstanding wee know is meete to be done . As the Apostle saith , ostende mihi fidem ex operibus tuis . Iam. 2. Shew mee thy faith , by thy workes . So wee must shew our desire that wee haue vnto Gods kingdome , by obedience of his will ; for not they that sing , or say , or wish , that Gods will be accomplished , but qui fecerit , He which doth the will of God , shall enter into the kingdome of God. Math. 7. To the doing of Gods will , two things are required : first , that wee lay aside our owne will : For as they that will sanctify Gods name , must say with Dauid , not to vs , but to thy name giue the praise Psal. 115. So that Gods will may bee done , we must say with Christ , not my wil but thy will be done , wee must abridge our selues of our owne will , that Gods will may take place . The better sort that are regenerate , do assent to the law of God , that it is good , and haue a delight to it . Rom. 7.22 . but yet they see another law in their members , . which leadeth them vnto the law of sinne and death . Euery man finds that to be true in himselfe , that the flesh lusteth against the Spirit , and the Spirit against the flesh . Gal. 5. The will of the flesh wils one thing , and the will of God another , therefore that Gods will may take place , we must renounce our owne will , and as Christ saith , willingly deny our selues , Math. 16.24 . Wee must oppose Gods will to the will of the flesh , and the will of man. Ioh. 1.13 . Wee must pray vnto God , Conuerte meum nolle , in tuum velle , conuerte my froward and vnwilling will into thy will , and because thy will is the true will , Insece oleum voluntatis tuae , oleastro volūtatis meae , ingraft the true Oliue of thy will , into the wilde Oliue of my will. If our wil be contrary vnto Gods will , and will not bee subiect vnto it , then we must scatter it , and pull it vp by the rootes , Psal. 32.9 . In chamo , & fraeno constringe maxillas meas , ( saies an ancient father ) and vpon the words of Christ , Compell them to enter , that my house may bee full . Luk. 24. saith hee , Compelle me Domine intrare , si vocare nō est satis . Secondly , that Gods will may be done in vs , we must be possessed with a base conceit of our owne will , and haue an high , and reuerent opinion of Gods will : we must be perswaded that our owne will is blind , and childish , and peruerse , and therfore Salomon saith , Ne initaris , &c. Do not leane to thy owne wisedome . Prou. 3.1 . Euery man is a beast by his owne knowledge , and to expresse the fault of mans will , Iob saith , that man is tanquam pullus asini : like an wilde asses colt . Iob. 11.12 . which of all other beasts is most foolish . But be he neuer so wise naturally , yet he is but a foole in heauenly things , as St. Paul witnesseth . 1. Cor. 2.14 . Men speak euill of things which they know not , yea euen in those things which they know naturally they are but beasts . Iud. 10. All our reason and vnderstanding hath not in it selfe sufficient direction for our will : & therfore Christ saith of Saint Peter , that flesh and bloud did not reueale to him that knowledge , that is attained by Gods spirit , Math. 16. and in spirituall things , S. Paul he counselled not with flesh and bloud . Gal. 1.16 . Lastly , our will is wholly enclined to that which is euill . Ier. 4. wherefore one saith truely , tolle voluntatem tuam , & ego extinguam infernum : take away thine owne will , and I will quensh hell fire . They that are giuen ouer to Sathan as the Incestious Corinthians . 1. Cor. 5. may be restored , but those whom God giueth ouer to their owne will , Rom. 1.24 . their case is desperate , and therefore we haue the more cause to think the more humbly of our owne will , and willingly submit our selues to the holy will of God. Touching both , S. Paul saith , The law is holy , and the commandement is holy , and iust , and good , and the Law is spirituall , but I am carnal sold vnder sinne . Rom. 7.14 . But we must thinke honourably of Gods will : and this wee cannot but doe , if wee consider , that his will is so perfect , as it needeth no rule to be guided : but our will being crooked , and peruerse , must of necessity bee directed by the rule of his holy will , or else wee shall swerue out of the way . Our will is blind and foolish : but his will is full of counsell and wisedome ; our will is crooked , and peruerse , and frowar● , but his wil is full of all goodnesse ; which we are to vnderstand hereby , that he sheweth himselfe a father to vs : if a child be left to his owne will , it is as much as his life is worth , therefore with-hold not correction , but strike him with the rod , and hee shall not dye , Prou. 22.13 . and our will being childish , wee must bee abridged of it , or else , wee shall fall into danger : therefore we do pray , that we may not onely submit our will to Gods , but that we may vtterly deny our owne wil , being foolish : that Gods most holy will may take place in vs : but we doe not onely pray , that wee may haue a will , and desire to doe Gods will , but also ability , and power ; for of our selues wee haue no strength to doe it ; that appeareth by the petition it selfe , Nam qui● stultius , quam petere id quod penes nos est ? What is more foolish then to aske those things that are in our owne power ? and the Apostle saith , Wee are not sufficient of our selues to thinke a good thought , 2. Cor. 3. Such is our corruption , That though God wil , yet we will not Math. 23. Wee cannot speake vnto God ; for no man can say that Iesus is the Lord , but by the holy Ghost , 1. Cor. 12. We do not finde either will , or ability , but it is God that giueth both . Phil. 2. and though the Spirit be willing , yet the flesh is but weake . Math. 26.41 . Therefore wee are petitioners for the grace of God , and for power from him , without which we cannot doe Gods will , so that our desire is , to obtaine something from God , whereby his will may be acccomplished in vs , for it is not said , faciamus , or fac tu voluntatem tuam , let vs do , or doe thou thy will ; but , fiat voluntas tua ; thy will be done . Wherein we are to consider , a quo , & per quem fiat , from whom , & by whom it is to be done , we pray not that we of our selues may do the will of God ; for no man can rise vp to heauen , vnlesse hee first receiue a grace from heauen ; Hee that is of the earth , speaketh of the earth , Ioh. 3. Therefore our suite is not onely for good thoughts , & heauenly desires , but also for ability of grace ; but this grace is either passiue or actiue . The passiue grace is that , which proceeds from God towards vs ; which standeth in offering grace , as God is said to do . 1 , Pet. 1.13 . or when hee causeth his grace to appeare to al men . Tit. 1.2.11 . and that is not enough , vnlesse we be made capable of it ; as it is in vaine , that light doth shine , vnlesse wee haue eyes to see it ; and therefore as hee offers grace , so hee must giue vs grace , and enable vs , to draw grace from him , Prou. 12.2 . That he would powre grace into vs , Zach. 12. That he would sow in our hearts good thoughts , change our affecti●ns , and make them conformable to his will ; and so though the thoughts of his heart seeme hard to flesh and bloud , may for all that please vs. And last , our desire is , vt induamur virtute ex alto . Luk. 24. & he doth offer his grace , & doth powre it into vs. Then we must haue that actiue grace , by which the will of God may bee done in vs , of which the Prophet saith , omnia opera nostra , operatus es in nobis . Thou Lord hast wrought all our works in vs. Isa. 26. God must not onely , sanare cogitationem , & mut are affectum , heale the thought , and change our affection , but perducere ad actum , that is , he must bring to passe , that as he giues vs ability to do his wil , so his will may be done by vs ; wee must say with the Prophet . Psal. 27. Thou art my helpe forsake mee not , o God of my saluation . As he preuents vs with his grace , by giuing vs both a will , and a power , so hee must still follow vs with his grace , that wee may goe forward in doing of his will , for our cas● is compared to the state of the Israelites , which in their fight with Amalecke , did preuaile , as long as Moses held vp his hand ; but when he let it downe , they were put to the worse . Exod. 17. we may see it in the case of Saint Peter , who was able to walke vpon the water , while Christ held him vp , but when hee was left to himselfe , hee suncke , Math 1.4 . therefore wee must haue not onely a preuenting , but also an accomplishing grace , that may still follow vs in our workes : ne cessent in effectum , that they faile not in the vpshot , whereo● the Euangelist makes mention , that from him who is ful of grace , We must receiue grace for grace . Ioh. 1.14 . It was not the grace of God onely , that wrought in Saint Paul , stirring him vp to holinesse : but also gratia Dei , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The grace of God with mee . 1. Cor. 15. And when the Angels say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toward mee good will. Luk. 2. they do not onely wish , that God will shew good wil towards men , but that he would accomplish it in them , by infusing grace into their hearts . Our desire therefore is , that the will of God may be done and fulfilled in vs , but yet by his grace , & the assistance both of his preuenting and following grace , And as for sanctifying of Gods name , our desire was that it may be sancti●ied of vs ; but if not , yet that it may bee by others : so here , though the will of God be not done in vs , yet , vt fiat quouis modo , that it bee done howsoeuer , that it may bee done in others : but especially in our owne behalfe , that when wee are either vnwilling or vnable , to doe his reuealed will ; it may please him to giue vs the knowledge of it , and to put into vs the obedience of it , that being assured in our consciences , that we haue done the will of God , we may haue that peace , and ioy of the holy Ghost . wherein the kingdome of grace standeth . which may bee to vs a pledge of the Kingdome of glory , whereunto we shall be exalted , after this life , if we be careful both to submit our wils to Gods secret will , & to frame our wils & the actions of our life to that declared and open wil of God which for our direction he hath reuealed in his word The twelfth Sermon . In Earth as it is in Heauen . WHich words are an appendix to the three first petitions ; for though it be addded to the third , which concerneth the doing of his will , yet the ancient fathers referre it also to the two former ; So that wee are to pray no lesse , that Gods name may bee sanctified in earth as it is in heauen : and that his Kingdome may be consumate in earth , as it is in heauen , then that his will be accomplished on earth , as it is in heauen . Wherefore wee may obserue by this complement of the three first Petitions , that God respects not onely the doing of that which he requireth , but chiefly the manner of it ; for it sufficeth not simply to doe Gods will , as others doe on earth , but wee must doe it as it is done in heauen ; for aduerbes please God better then verbes , and hee respecteth more in the doing of his will , the manner of the doing of it , then our doing it selfe . The Greekes distinguish the will of God by both the words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when wee doe Gods will without any regard how , so it be done , that is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when Gods will is done with a sicut , and in such sort as he requireth , that is his good pleasure , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gods will was done of the people , when they sacrificed any beast whatsoeuer , but if the chose out the fittest , then the sacrifice was the more acceptable ; so in this prayer we do not onely desire to doe Gods will vtcunque , without regard how , whether with willingnesse & cheerefulnesse , or against our wils● but we desire to doe it in the best manner , as it is done in heauen ; wherein wee offer that sacrifice or seruice to God , which is as the fat of Rams , for the sanctifying of his name . The Apostle saith , that at the name of IESVS euery knee shall bow , both of things in heauen , in earth , and things vnder the earth . Phil. 2.10 . But our desire is so to reuerence the name of IESVS , as the things in heauen reuerence it . Of Gods Kingdome it is said , that Christ is ruler both in the midst of his enemies , & also that in the day of his power the people shall as friends offer free-will offerings with an holy worship , Psal. 110.2 . But we pray that Gods Kingdome may come among vs , not as among his enemies , but that we may willingly submit our selues , to his wil and gouernment . Lastly , for the doing of his will the Prophet said : Whatsoeuer the Lord pleased that did he , in heauen , in earth , and in the sea . Psal. 135.6 . We desire that his will may be performed in vs , not as in the deepe places , but as in heauen , for this prayer containes two Sicuts ; the one pertaines to God , teaching vs how to loue him ; the other concerns our neighbour , where we pray so to bee forgiuen as wee forgiue our debters : so that as heretofore we haue noted , lege operandi lex statuitur supplicandi , though there were no law to require the loue of God and our neighbour , yet this forme of prayer doth teach vs how to loue God , and what perfect loue we owe to our neighbour . In the thing it selfe , wee are to obserue three points : first , a qualification : secondly , an Eleuation of the soule : thirdly , an appplication . In the qualification we are to enquire what is meant by heauen and earth , either tanquam continentia , or else we may vnderstand them as things contained therein ; then how Gods will is done therein . Howsoeuer our tongue or dialect speakes of heauen singularly ; yet both Greek and Latine , imply a plurality of heauens , for there are three heauens : first , the aire where the birds flye , whence they are called volucres coeli . Math. 6. secondly , the heauen of heauens , where the Sun , Moone , and Stars are set to giue light : thirdly , that which the Apostle cals the third heauen , whereunto hee was taken vp , which is the place of blessednesse , where Gods Maiesty is especially resident . 2. Cor. 12. In all these heauens which containe other bodies , in them wee wee shall finde that Gods will is done . Of ●he lower heauen the Prophet saith , that it is obedient to Gods will , and fulfils his word by sending downe snow and fire , and wind . Psal. 148. In the second heauen which Salomō cals the heauen of heauēs . 1. Reg. 8.27 . Gods will is done , for there at Gods commandement the Sun and Moone stood still , contrary to their vsuall course , till the people of God auenged themselues of their enemies . Iosh. 10.13 . Thirdly , the earth it selfe , and things contained it , do yeeld obedience to heauen ; for if the heauen bee fauourable in sending downe raine , and fruitfull seasons , Acts. 4.17 . Psal. 65. the earth answerably will bring forth her encrease for the good of man ; but if the heauen bee brasse , the earth also will be Iron , Deut. 28. Lastly , as the powers of the heauens are such , as , that they can draw vp clowds from the earth , Psa. 1.35 . which do distill raine vpon the earth , to water the Furrowes thereof ; so we desire , that the spirituall heauen may transforme vs into an heauenly nature , not se●ting our minds on earthly things , but on things aboue . For the things contained in heauen , as they are heauenly ; so wee desire , that wee liuing on earth , may haue our conuersation in heauen : that earthly man , to whō God said , Terra es , Gen. 3. may by this meanes be made heauenly . In the third heauen is contained , in respect of his humanity , first Christ himselfe , who is both in heauen and in earth : for as he is called the head , Ephes. 3.23 . of his Church , hee is in heauen : but in respect of his body , which is called Christ , 1. Cor. 12. hee is on earth . Therefore wee pray , that Christ on earth , that is , the Church , may do Gods will , euen as Christ the head , who is in heauen , hath done it : that as Christ our head came not to doe his owne will , but the will of him that sent him , Ioh. 6. 38. so the whole body of Christ may labour to fulfill the same . Secondly , in heauen thus are Angels , which fulfill his commandement , and hearken to the voyce of his word , Psal. 10. So our prayer is , that men , to whom God hath made the promise , that they shall bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke . 20. may labour to bee like the Angels , in doing Gods will , as they hope to be like them in nature . Thirdly , in heauen there is the Congregation of the first borne , Heb. 12.23 . that is , the Saints departed . wherefore our prayer is , that as they haue , and still doe carefully fulfill Gods will , so the Saints on earth , and Church militant , may do the same . Againe , whereas S. Cyprian out of the 16. Psalm . 2. and 19.1 . saith , that heauen is here vpon earth ; for when the Psalmist saith : The Heauens declare the glory of God , the Apostle applyeth that to himselfe , and to the rest of the Apostles , Rom. 10. of whose preaching hee saith : No doubt their sound went out into all lands , and their words into the ends of the world : So that the Apostles were heauens liuing on earth : So our prayer is , that as they liuing on earth , liued an heauenly life , and began heauen here , so our carnall heart may bee applyed to the meditation of heauen , that wee may bee Saints on earth , Psal. 16. The wise man saith of the body : That it being dust , at the houre of death , turnes it selfe to dust , from whence it came , and that the Spirit returnes to God that gaue it , Eccles. 12.17 . Thus must the Spirit return to God in our life time , and wee must , while wee bee on earth , and beare the image of the earthly Man , seeke still to be in heauen : & heere labour more and more to beare the Image of the heauenly , 1. Cor. 15 49. As the heauenly part of man , that is his Spirit , is willing , and doth not onely consent that Gods law is good , but delight in it , Rom. 7. so we bee carefull to bring our ●lesh in subiection , that our old man , an outward man may conforme himselfe to the inward and new man , 2. Cor. 4. Eph. 4. Secondly , touching the question ; how Gods will is done in heauen ? the answere is , that where his will is both dulcis , and amara voluntas , a sweet and a bitter will , it is there obeyed and performed in both kinds : for the heauens doe not onely at Gods commandement keepe a continuall motion , which is agreeeble to nature , but against nature , Sunne and Moone stand still at his will , Ios. 10. whose obedience tels vs , that our duty is to doe his will , not onely in things agreeable with our nature , but when his will is contrary to our liking . This obedience was performed in Christ : Not my will , but thine be done , Luk. 22. and in the Angels , which at Gods commandement are ready not onely to ascend , but also to descend , Gen. 28. to shew , that they are content , not onely to appeare in heauenly glory , which is their nature , but also to bee abased , according to the Apostles rule , I can abound , and I can want , Phil. 4. The heauenly bodies do seruice to all Nations , and the Angels are ministring Spirits , Heb. As naturally they haue a desire to ascend to beare rule , so at Gods commandement they are content to descend , to doe seruice here below , they doe altogether fulfill Gods will , Psalm . 104. whereas the nature of man doth hardly grant to obey Gods will , in that which seemeth strange to flesh & bloud , as Agrippa affirmeth of himselfe , Thou somewhat perswadest me , Act. 26.25 . The Saints in heauen confesse to God : thou hast created al things , and for thy wils sake , they are , and were created . Reu. 4.11 . And therefore refuse not to subiect their will to the will of God , bee it pleasant to them or not : but as our Sauiour speaketh : yee seeke mee , not because yee saw the miracles , but for that yee eate of the loaues and were filled , Ioh , 6.26 . So if we doe that which God requireth , it is rather for our owne sake , with regard to our owne priuate profite , then to do Gods will. The heauenly Angels do Gods will with willingnesse , and readinesse of minde , which is the fat of their sacrifice : and therefore they are said to haue euery one sixe wings , Isa. 6. From whose example we must learne to do all things commanded of God , without murmuring or disputing , Phil. 2.14 . and that because it is Gods wil we should do it . In earth when God willeth any thing it is not pleasant to our wils , we make excuse Luke . 14. or wee post it off to others , as Peter said to Iohn , Ioh. 21. Carne autem hic ? wee are ready to communicate with flesh and bloud , Gal. 3.16 . and to say with the Disciples : Durus est hic Sermo , this is a hard speech , Iohn . 6. If wee cannot shift it off from our selues , yet as the Diuell reasoned ; Cur venisti ante tempus ? Matth. 18.29 . and as the people say : It is not time yet to build the house of the Lord , Aggai . 1.5 . So wee are ready to deferre and prolong the doing of Gods will , as much as may bee , when wee do it , as the vncleane Spirit would not come out of the childe , but with much crying , and renting of him , Mark. 9.26 . so we cannot do Gods will , but with great murmuring , and grudging ; and when men do Gods will in this sort , they doe it not as it is done in Heauen by the Angels and Saints , that willingly obey it : but as the Diuels in hell , which against their wils are faine to do it . Therefore our rule in this behalfe is , that wee do Gods will , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. Cor. 9. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. 3. not grudgingly , but cheerefully from the heart , accounting it our meat to do the will of our heauenly Father . Ioh. 4. Secondly , for the Eleuation , it is true , that the qualification is signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and our praier is , that we may do Gods will as it is done in heauen , but not as much , with like readines of mind , but not in like measure : ( for that is impossible for earthly men ) : we desire to fulfill Gods will in the manner , but not in the same degree of obedience , which may be expressed by the words Image and likenesse , Gen. 1. Our obedience may be the likenesse of the Angels , but not the Image . The Character or stampe of the Angels obedience , is that which is equall in proportion ; but such obedience is not to bee found ; there may be a beame of it , answerable in likenesse and quality , not in quantity ; so in likenesse we are , Conformes imagini Christi , Rom. 8. and beare the image of the heauenly Man , 1. Cor. 15. as endeauouring thereunto , but yet wee cannot attaine to it . But all-be-it is hard for flesh & bloud , which our Sauiour requireth : Be yee perfect , as your heauenly Father is perfect , Mat. 5 , yet there is an vse of such precepts : first , vt feramur ad perfectionem , that wee may be led on to perfection , Heb. 6.1 . Secondly , we must haue an Heroyicall and free Spirit , Psalm . 51. which may stir vs vp to wish that wee could do more then wee can , which consists of Aspiration and Suspiration . Wee must aspire to the greatest perfection , with Dauid : Concupiuit anima mea : My soule hath lusted to keepe thy righteous iudgements for euer , Psal. 119.20 . And O that my waies were so directed , Psal. 119.5 . This is an Angelicall perfection , which wee cannot attaine vnto in this life : therefore we must , suspirare , when we consider , that the law saith , Thou shalt not lust , and yet finde that wee do lust , wee are to sigh , and say with the Apostle : Who shall deliuer vs foom this body of death ? Rom. 7. If we finde that we cannot loue our God with all our heart , and soule , as wee ought , then to say with the Prophet : Vae mihi , quia prolongatus est incolatus mens interra : Woe is me that my dwelling is prolonged in the Tents of Kedar , Psal. 120.5 . Wee must desire to doe more then we can , and grieue that wee cannot do so much as wee ought ; that as wee doe what we can , so what we cannot doe , wee should supply it , Voto , desiderio , animo , with our hearty wish , desire , and minde . Thirdly , the supplication is of two sorts , Reall , and personall . Touching the first , as the grace of God is , Multiformis gratia , 1. Pet. 4. So the will of God beeing one , is of many sorts ; and containeth diuers particulars : therefore as wee generally pray , that the will of God may bee done , so when by the word of God we vnderstand , what is the will of GOD in particular , wee are to desire , no lesse , that it may bee performed : This is the will of GOD , euen your sanctification . 1. Thessa. 4. Therefore our desire must bee , that this will of his may bee done and fulfilled in vs. This is a speciall remedy against the temptations of the flesh , which oppose themselues against Gods will. There is another will of God for patience , for hee would haue vs suffer for Christs sake , without murmuring , that so wee may stop the mouthes of ignorant men . 1. Pet. 2.6 . Therefore we are to pray , that this will of God also may bee done in vs. As Ioseph was carefull to doe Gods will , touching sanctification , and Iob to obey Gods will in suffering patiently ; both which are now Saints in heauen ; so must wee after their examples bee both holy , and carefull , and patient . It may be we are willing to obey Gods will in particular , but wee will say , Nondum venit hora : it is not yet time , Therefore we must learne to practise the Prophets resolution , I made hast , and prolonged not the time , to keepe thy Law. Psal. 119. When God reuealeth his will to vs , we must presently put it in practise , and as Saul did Act. 9. and not counsell with flesh and bloud , and this is the reall application . The persons to whom the doing of Gods will is to bee applyed , are not onely the whole earth ( which is also to be wished as the Prophet sheweth ) Set vp thy selfe ô God aboue the heauen , and thy glory aboue all the earth . Psal. 57. But the earth or land wherein wee dwell ( as the Prophet speaks ) that glory may dwell , in terra nostra , in our land , Psal. 85. So we pray that Gods will may be done in al lands but especially in our land , and country , that so he may bestow his blessings vpon it , but yet wee are euery one of vs particularly to apply to our selues , for to man it was said by God , terra es . Gen. 3. To man it was said , Earth , earth , earth , heare the word of the Lord , Ier. 22. So wee desire that Gods will may especially bee done , and fulfilled , in that part of the earth , whereof God hath made vs , that is , that in these our earthly vessels , which we carry about with vs , we may be carefull to do that , which God requireth at our hands . The thirteenth Sermon . Giue vs this day our daily bread . OVT of the words of our Sauiour , in the sixt of Math. ver . 33. we haue else where set downe the order of these three Petitions , which concerne our selues , for the first is the Petition of Glory and of Gods Kingdome , which our Sauiour willeth vs to seeke in the first place . The second is the Petition of Grace , and o● Gods righteousnesse , wherein wee pray that Gods will may be done . The third Petition tendeth to this end , that as the Prophet speakes , God would not with-hold any temporall blessing , needfull for this life ; but that hee would giue vs all things , that are necessary for vs. The things pertaining to glory , for which wee pray in the first place , are eternall ; those that concerne grace , are Spirituall , and the blessings of this life , which we desire may not be with-held from vs , are naturall and temporall . This is Natures prayer , for not onely wee , but all creatures aboue and beneath , make the same suite of God , by the voice of nature ; the rauens of the aire call vpon God , that he would feed them . Psal. 147. The Lyons beneath roaring for their prey do seeke their meate at God , Psal. 104.21 . and therefore no maruaile that we , in as much as wee are creatures , doe seeke to God , who is the God of nature , to supply the defects of nature that we find in our selues , as other creatures ; and yet there is a difference betwixt vs & them , for they call vpon God , onely for corporall food , that their bellies may be filled ; but the prayer that wee make for outward things , is not without respect to things spirituall , and this Petition followeth vpon the other , by good consequent and order ; for ( as the Heathen man saith ) Haud facile emergunt , quorum virtutibus obstat , res angusta Domi ; So wee shall bee vnfit to seeke Gods Kingdome , and to doe his will , vnlesse we haue the helps of this life . Therefore wee desire that God will giue vs the things of this life , those things without which wee cannot serue him : that as we desire the glory of his Kingdome , and the grace of his Spirit , whereby we may be enabled to do his will , so he will minister to vs all things for the supply of our outward wants , in this life ; the want wherof hath beene so great a disturbance to the Saints of God in all times , that they could not goe forward in godlinesse as they would . Abraham by reason of the great famine , that was in Canaan , was faine to go downe into Egypt , Gen. 12.7 . The same occasion moued Isaac , to go down to Abimelech at Gerar. Gen. 26. and Iacob to releeue his family in the great dearth at this time , was faine to send his sonnes , the Patriarches , into Egypt , to buy corne . Gen. 42. The children of Israel , when they wanted bread or water , murmured against God & his seruants . Exod. 16. Numb . 20. the Disciples of our Sauiour , were so troubled in mind , because they had forgotten to take bread with them ; that they vnderstood not their Maister , when he gaue them warning to beware of the leauen of the Scribes and Pharisies , Math. 8. So the want of outward things , doth distract our mindes , and makes vs vnfit for Gods seruice . Therefore that we may in quietnesse of minde , iutend those things that go before in this prayer : our Sauiour hath indited vs a forme of prayer to sue to God , as well for things temporall , as spirituall , and eternall : for it is lawfull for vs to pray for them , so that wee do it in order . The first Petition that the naturall man makes , is for his dayly bread , but our care must bee first for the kingdome of God , next for the fulfilling of Gods will and doing that righteousnesse which God require that our hands , and after , wee may in the third place pray for such things as wee stand in need of during our life . This blessing the fathers obserue out of the blessings which Isaac pronounced vpon his sons ; Iacobs blessing was first the dew of heauen , and then the fat of the earth , shewing that the godly do preferre heauenly comforts before earthly . Esaus blessing was , first the fatnesse of the earth , and next the dew of heauen , to teach vs , that profane persons do make more reckoning of earthly commodities , then of heauenly comforts . Gen. 27.28 . & 39. Therefore in regard of the Spirituall account wee are to make of Gods kingdome , and the doing of his will ; we are to wish them in the first place , and then Dauids Vnam petij a Domino : One thing I haue required of the Lord , Psal. 27. And that which Christ saith to Martha ; Vnum est necessarium : one thing is needfull , Luk. 10. would bring vs to Salomons two things . Prou. 30. Giue mee not pouerty , nor riches ; but feede me with food conuenient for mee ; least beeing full , I deny thee , and say , who is the Lord ? or being poore , I steale , and take the name of my God in vaine . And that is it which wee are bold to do , by Christs owne warrant ; for he hath taught vs first to pray for his Kingdome , then for the working of righteousnesse , or for the doing of Gods will , and lastly for dayly bread . If wee do first pray for the two former , then wee may be bold in the third place to sue to God for the latter , for he hath promised , to with-hold no good thing from them that leade a godly life ; if the doing of Gods will be our meate , then , Requiem dedit timentibus se , Hee hath giuen rest to them that feare him , Psal. 111. In the Petition , wee are to obserue , from sixe words , sixe seuerall points : first , the thing that we desire , that is , bread : secondly , the attribute , our bread : thirdly , dayly bread : fourthly , we desire that this bread may be giuen vs : fiftly , not to me but nobis , to vs : sixtly , hodie , and as long as we say hodie , to day ● Heb. 3. To beginne with giuinge : hitherto the tenor of this prayer ranne in the third person , now we are to pray in the second , saying : da tu , wherupon the Church hath grounded a double dialect of prayer , which comes all to one effect ; for that which the Church prayeth for . Psal. 67. God be mercifull to vs , and blesse vs , is no lesse a prayer , then if we should say , in the second person , Miserere nostri , O Lord be mercifull to vs , and blesse vs. & that which is added , & lift vp his countenance , is all one , as if the Church , speaking to God , should say , Lift vp the light of thy counttenance . This change , or alteration of person , proceedeth from the confidence , which the Saints are to gather to themselues , in prayer : for hauing prayed for the sanctifying of Gods name , for the accomplishment of his Kingdome , and for grace and ability to do his will , Christ assureth vs , that wee may be bold to speake to God for our owne wants . Out of the word of Giuing , we are to note three things : first our owne want ; for if wee had it of our selues , wee would not craue it of God , this confession of our want , and indigence , is a great glory to God , that all the inhabitants of the earth vsque ad Regem Dauidem , to professe to say , Giue vs , Psal. 40. I am poore and needy , but the Lord careth for mee ; they doe professe themselues to be his beggars , not only by the voice of nature , which they vtter for outward things , as other vnreasonable creatures do , but by those prayers , which they make for the supply of grace , whereby they may bee enabled to do Gods will , so that not onely regnum tuum is Gods gift , but also panem nostrum , wee acknowledge to be his gift : It is from God from whom we receiue all things , as well the good giuings as the perfect gifts , Iam. 1.17 . hee is the Author , not onely of blessings spirituall , but of benefites temporall ; he giues vs not onely grace to obey his will , but as the Prophet speaks dat escam . Psal● 104. The idolatrous people say of their idols , I will go after my louers , that giue me my bread , & my water , my oile , and my wine , But God saith after , It is I that gaue her corne , and it is my wine , and my flax , and my oile . Hos. 2.8 . Ipse dat semen sementi , & panem manducanti . 2. Cor. 9.10 . Wee are destitute of the meanest blessings that are ; it is God only from whom we receiue all things , therefore to him wee pray , acknowledging our owne want , da nobis panem . Secondly , wee must consider the word Da as it is set in opposition to Veniat , or habeam panem , It must not content vs that wee haue bread , but labour that wee may haue it of Gods gift , Esau said of things temporall which he inioyed , I haue enough , Gen. 33. not acknowledging from whom : Balaam cared not how hee came by promotion , so he had it , and therefore he is said , to haue loued the wages of vnrighteousnesse , 2. Pet. 2.15 . but we must labour , not so much to haue good things , as to haue them from God : and Pilate is to acknowledge , that the power which hee hath , was giuen him from aboue , Ioh. 19. and not to vant of any vsurped power . It is said of God , tu aperis manum tuam . Psal. 104. Thou openest the dores of heauen . Psal. 78. So wee are not so much to labour for temporall things by our owne indeauour , as that we may haue thē from God. Thirdly , Da , opposed to rendring teacheth vs , that it is not of our owne endeauor but it is of Gods free bounty and liberality , that we haue bread and other things : which while we seeke for of Gods gift ; wee confesse that to bee true which Salomon saith , Non est panis sapientis , Bee a man neuer so wise , yet he hath not alwaies to supply his need . Eccl. 9.11 . As he that is hiest gets not alwaies the gole , nor the strongest man the victory : so saith our Sauiour , Which of you by taking thought can adde one cubit to his stature ? Math. 6. All our endeauours for the things of this life , are vnprofitable , without Gods blessing ; it is in vaine to rise vp earely , and to go to bed late . Psal. 127 , And when hee blesseth our labour , thē he is said to giue vs bread ; and therefore wee are to confesse with Dauid , that Whatsoeuer wee haue receiued , we haue receiued it at his hands . 1. Chron. 29 , 14. Now the means of Gods giuing , is of foure sorts : First , God giueth bread when hee blesseth the earth with plenty ; when he giues force to the heauen : when the heauen heareth the earth , the earth heareth the Corne , the Wine , and the Oyle , and they heare man , Hos. 2.21 . Secondly , hee giues , when hee sets vs in some honest trade of life , and vouchsafeth his blessing to our endeauours therein , that wee may get our liuing , and eate the labour of our hands , Psalm . 128. without which the first giuing will doe vs no good . Thirdly , he giues vs bread , not only in his blessing the earth with increase , and by blessing our honest paines in our vocation ; but when hee giues vs , Baculum panis , the staffe of bread ; for at his pleasure he vseth to breake the staffe of bread , Leuit. 26. and to make it of no power to nourish vs : then are they but beggerly elements , When we eate and haue not enough , Agg. 1. Therefore our prayer is , that he would cause the earth to yeeld vs bread , so that to the bread hee would infuse a force , to strengthe● mans heart , for which end it is ordained , Psal. 104. Fourthly , because Moses saies , Man liues not on bread onely , but by the word of God : therefore we pray that as our bread , by his blessing , is made to vs , panis salubris , so it may be panis sanctus , Deut. 8. that hee will giue vs grace to vse his creatures , to the end that we may the better serue him ; otherwise , howsoeuer they nourish our bodies , yet they will proue poyson to our soules . God performeth these three former giuings to the Heathen , so that their bellies are full with bread , but withall hee sendeth leannesse into their soules , Psal. 106. But Christian men haue not onely the earth to yeeld her fruit , Gods blessing being vpō their labours , and a blessing vpon the cr●ature it selfe , that it is not in vaine , but nourisheth ; but also it is sanctified to thē , and that bread is properly theirs , because they are Gods childrē , Et panis est filiorum , It is the childrens bread . Secondly , the thing wee desire to be giuen , is Bread , concerning which , because the decayes and defects of our nature are many , so as it were infinite to expresse thē seuerally ; therefore our Sauiour Christ doth here comprehend the all vnder the terme of Bread , vsing the same figure which God himselfe vseth in the law , where vnder one word , many things are contained . Howsoeuer our wants bee many , yet the heathen bring them all to these two , Pabulum , & Latibulum : Foode and Couering ; and as they doe , so doth not onely Moses in the Law , where all that pertaine to this life , is referred to victum , and amictum , Deut. 10.18 . but also S. Paul in the Epistle , 1. Tim. 6.8 . Habentes victum & amictum , his contenti simus . So then , vnder this petition is contained , not onely that God would giue vs bread , by causing the earth to bring forth corne , and all good seasons for that purpose , but that withall hee will giue vs health of body , and not plague vs with sicknesse , as he did the Israelites , Psal. 31. Then , that wee may haue peace , without which , these outward blessings will affoord vs no comfort : and that as hee filles our bellies with foode , so hee will giue vs Laetitiam cordis , Act. 14.17 . that is , all manner of contentment in this life . How-be-it this petition stayeth not here , for the prayer of Christian men must differ from the Lyons roaring , and the Rauens crying : the end of their praying is , that their bellies may bee filled : but wee must haue as great a care for the foode of our soules : therefore where we call it panem nostrū , wee doe not meane panem communem : such bread as is common to vs with other creatures , but that Spirituall bread , which is proper to men , which consist not onely of body , but of soule and body , which must bee both fed : and where wee pray that God would giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wee aske such bread as is apt and meete for our sustenance : that is , not onely Earthly , but Heauenly Bread , because we consist not only of a terrestrial , but also of a coelestial substance : so then our desire is , that God would giue vs , not onely , panem iumentorum , but panem Angelorum , Psal. 78. The bread of Angels ; and our sute is as well for panis coeli , Iohn . 6. as for Earthly bread . The bread of the soule is Gods word , which hath a great referēce to earthly bread : & therfore speaking of the sweetnes of that bread , Iob saith : I esteemed of the words of his mouth , more then my appointed food , Iob. 23. and Dauid saith : Thy word is sweeter then hony , and the hony combe , Psal. 19.10 . In the new Testament , the Apostle , to shew the nourishing force of Gods word , saith , that Timothy was enutritus verbis fidei , 1. Tim. 4.6 . To shew the taste or rellish that it hath as wel as natural food , saith Gustauerit bonum Dei verbū , hath tasted the good word of GOD , Heb. 6 So the food of the soule is to bee desired at Gods hands as well as the bodily food . There is a Famin as well of Gods word , as of bread , Amos. 8. There is an hungring & thirsting after righteousnes : Mat. 5 , therfore we are to pray , that God would supply the wants , not onely of the body , but of the soule likewise . But there is a Spirituall foode , both for Body and Soule , that which our Sauiour promiseth , Ioh. 6. He that commeth to mee shall not hunger , and hee that beleeueth in mee , shall neuer thirst : that is , the hidden Manna that God hath promised for vs in heauen ; whereof it was said : Blessed is he that eateth bread in the Kingdome of God , Luke . 14. Thus , by how much the leanenesse of the soule is worse then bodily famin , so much the more earnestly are wee to pray for the spirituall food , then for the foode of the body . Thirdly for the first attribute , we pray not simply for Bread , but for our Bread. The word Our hath respect not onely to vse , but to Property and right . This right or property is double : First , that which was appointed in the beginning : In sudore vultus tui commedes panem tuum , Our request to GOD is , for that food , which is gotten by honest paines taken in our calling , whereunto God hath made a promise , Thou shalt eate the labour of thy hands , Psalm . 128. And without which we haue no right to this bodily food : For 2. Thess. 3. Qui non laborat , non manducet : Hee that laboreth not , let him not eate . Now we would haue God supply our wants with bread by right , and this right is generall to all aduenturers . Secondly , as we would haue it made Ours , by the labour of our vocation , so by the duty of inuocation , that this corporall foode , which is common to other creatures , may bee proper to vs by calling vpon God , for his blessing vpon it , which if we doe , we haue a promise , it shall be truly ours . Open thy mouth , I will fill it , Psal. 81.11 . For , the creatures of God are sanctified to vs by the word of God and prayer , 1. Tim. 4. This puts a difference betwixt the Christian mans bread , and that which the prophane man eates : for first , those slothful persons , whom the Apostle calls , slow bellies , Tit. 1.12 . cannot say this prayer as they ought : for they are nothing but idle vpon the earth , and Fruges consumere nati : borne to eate and drinke , they labour not for their liuing , but eate panem alienum , not suum ; which the Apostle requires , 2. Thes. 3.12 . Secondly , those that eate the bread of violence , Prou. 4.17 . and feede vpon bread that is gotten by deceit , Pro. 20.17 . do not eate panem suum , but subdititium : they eate not panem datum à Deo , but à Daemone . Thirdly , Esau hauing filled his belly , rose w●thout giuing God thanks after he had ●ate , as without calling vpon God ●or his blessing before , Gen. 25. For the which also hee is said to be prophane , Heb. 12. So are all those that eate of Gods creatures , without praying to him for his blessing , and for a sanctified vse of them ; which thing if they refuse to doe , as Atheists and prophane persons , their bread may bee panis salubris , but not sanctus , it may bee able to nourish their bodies , but it shall bring leannesse to their soules . Fourthly , the other attribute of bread , is Daily , concerning which , wee must consider foure things . First , from the Latine word quotidianum , which hath relation to the time ; by which word , as wee acknowledge our daily want , and Gods continuall care and prouidence for the supply thereof , of whom it is said : Thou giuest meate in due season , Psal. 104. So Christ te●cheth vs daily to praise & magnifie Gods care , daily extended towards vs , and to vse that Psalme of thankesgiuing , wherein the Church confesseth Gods goodnesse in that behalfe , psal . 145. Secondly , for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth , bread apt and meete for our substance . Now , forasmuch as man consists of Body and Soule , his prayer to God must be not only for such meate as is meete to nourish the Body , but also for the food which agreeth with the Soule : for it is in vaine to haue food , except it bee nutritiue , and conuenient for vs. Thirdly , the Syriack word vsed by our Sauiour signifieth , panem necessitatis meae , which hath relation to the quality of the bread , teaching vs not to pray for Dainty meate , but such as is fit to releiue our hunger : Tribuè victus me● necessaria : not meate which is aboue my estate : Da panem necessitatis , non lasciuiae , bread of necessity , not wantonnesse . The Israelites lusted after the Flesh-pots of Egypt : and therefore God gaue them quails from heauen , but ( which was the heauy iudgement of God vpon them ) they perished while the meate was in their mouthes , Psa. 78. The Apostle willeth vs therefore , not to set our mindes vpon superfluity : but contrarily , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● Food and Rayment , let vs therewith be content . Fourthly , the Hebrue word vsed Pro. 30. hath relation to the quantity : for it signifieth panem dimens . mei , non gulae ; and it teacheth vs not to seeke aboundance , but to desire of God to measure vs out so much as he knoweth to be meet for vs , and as Christ speaketh , to giue vs our portion of meate in due season , Luk. 12.22 . For the Scripture telleth vs what inconuenience commeth of aboundance of meate : Dilectus meus impinguatus rec●lcitrauit , Deut-32 . 15 . My beloued when hee waxed fatte , spurned with his heele . and the sin of Sodom was Fulnesse of bread , Eze. 16. and the people by excessiue eating and drinking of wine , made themselues sicke , Hos. 7.5 . Therefore Christ diligently warneth his Disciples to take heede of surfetting and drunkennesse for this cause : Ne grauentur corda : That your hearts wax not heauy . Fifthly , in the word Nobis wee must consider two things : First , a Reason , secondly , a Limitation : for the first , wee desire that this bread should be giuen vs. First , because we are Gods creatures , he refuseth not to heare the Lyons and Rauens in this behalfe , when they cry to him . And our Sa●iour saith : that our heauenly Father feedeth the Fowles of the aire . Math. 6.26 . And therefore wee , in regard wee are his creatures , as wel as they , we may by right make this prayer to him . Secondly , in as much as we are men , wee may bee bold to craue that fauour at his hands which he sheweth indifferently to all men : for he suffereth the Sunne to shine on the euill , and on the good , Math. 5. And as Dauid saith : Oculi omnium suspitiunt in te : The eyes of all wait and look vp to thee , Psa : 145. Therefore we are to pray , that God will giue bread not onely Nobis animalibus , but nobis hominibus , not onely as to liuing creatures , but as to Men. Thirdly , the Gentiles and Heathen people , which onely seeke after these things , Math. 6. doe obtaine them at Gods hands ; much more will God grant them to vs , which professe our selues Christians , and his Children . Secondly , for the Limitation , it is not mihi , non meum , but giue vs , and giue our : the reason is , that as Salomon sayes , Pro. 5.6 . Our welles may flow out abroad , and that there may be riuers of waters in the streetes , and that not onely we may not be burdensome to others but that we may haue to giue to them that haue need . Eph. 4. Sixthly , for the word Hodie , our Sauiour teacheth vs to pray , Giue vs bread this day , & as the Apostle speakes : Heb. 3. Dum Dicitur hodie , the reason is , because life is but onely , dies , not seculum : and the wise man saith : Talke not of to morrow : for thou knowest not what a day may bring forth . We may not say to our soule : Soule , thou hast store of goods laid vp for many yeares . Wee see by his example what may fall out , Luke . 12. Forasmuch as the continuance of our life is vncertaine , our desire must be that God would giue vs sufficient for our present want . How-be-it this makes not for them that are carelesse for the time to come : for such are sent to learne wisedome of the Ant , Pro. 30 which prouides for Winter , and not onely the Saints at all times haue bene carefull and prouident for outward things , as Ioseph who counselled Pharoah before hand to lay vp corne to feed him for seuen yeares space during the famine . Gen. 41. But our Sauiour himselfe giues charge , that that which remaineth should be saued , & nothing lost . Ioh. 6. And it was his pleasure that Iudas should beare the bagge , for his & their prouision , to teach vs that he alloweth prouident care for things earthly . But by this word dayly our Sauiour commendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or immoderate care for worldly things , whereby the soule is rent and diuided , and not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1. Tim. 5. which is required of euery man for his owne houshold , and is both lawfull and honest . Here aryseth an obiection how a man hauing filled his belly , or being ready to leaue this world , may say this prayer . The answere is : first , Multi dormierunt diuites qui senexerunt pauperes : therefore our desire is , that as wee haue enough now , so wee may bee preserued in this estate , and that God would not change plenty into pouerty . Againe , though wee haue bread , and it continue with vs , yet it is nothing without that beata pax ; therefore though we haue the thing it selfe , yet we are to desi●e that which is the life of bread , which is a power to nourish , Then that God will giue vs the sanctified bread which is the heauenly Manna , and grace , that as we work for bread in our vocations , so we remember to sanctify it by inuocation ; for else it is vsurped bread , The fourteenth Sermon . And forgiue vs our Debts . AVgustine intrepreting our Sauiours words , of the shutting of heauen in Elias time . Luk. 4.23 . compared prayer to a key , that hath power to open heauen from whence all blessings descend vnto vs , and to shut the bottomlesse pit of hell , from whence all euils proceede . Praier , is a means not only to draw all grace from God , Prou. 12.2 . but it is obex mali , & flagellum daemonis : as the name of Christ is Oleum effusum . Cant. 1. because by it wee receiue all good ; so the name of the Lord is Turris fortissima , Prou. 18. for that it saues and defends vs from all euill . As these are both truely affirmed of Gods name ; so by the inuocation of the name of God we haue this double benefite , that we do not onely receiue all good by it , but also are deliuered from all euill . In the three former Petitions our Sauiour hath taught vs to draw grace from God ; in these three latter wee are taught to vse that kind of prayer that concerns the remouing of all euill called Tekinah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and deprecation . The euill is of three sorts , of sinnes past and to come , and of the euill of punishment . In the first of these three Petitions we pray against the guilt of sinnes past , that God would not charge vs with them : in the second , against the running issue of sinne to come , that God would not suffer vs to sinne hereafter : in the third , that God would turne away from vs all those plagues that our sins deserue , both in this life , and in the life to come , and these three petitions are fitly opposed to the three former . To the Kingdome of glory we oppose our sinnes : to the doing of Gods will , temptation : to naturall good things , the euill of the world to come : and the miseries of this life ; from both which we desire to bee deliuered , when wee say : deliuer vs from euill . The Petition consists of debts , and forgiuenesse , but before wee handle them , wee are to speake , first , of the necessity of this Petition : secondly , of the goodnesse of God that penneth the Petition for vs. What need we haue to pray to God for remission of our sinnes , appeares hereby , because our sins do make a partition betwixt God & vs , Esa. 59. the effect whereof is , that our mis-deeds do turne Gods blessings from vs , and do keepe good things from vs. Ier. 5.25 . Now hauing already desired at Gods hands the glory of Gods Kingdome , the good of grace , for the doing of his wil , and all outward good things necessary for this life : wee are of necessity to pray that God will forgiue vs our sinnes : which otherwise will hinder vs of these good things , and as our sinnes do hinder Gods graces that they cannot come to vs ; so they hinder our prayers , that they cannot come to God : for our sinnes are as it were a cloud ●o hide God , so that our prayers cannot goe through . Lam. 3.44 . So that except we desire the forgiuenesse of our sinnes , wee shall in vaine pray for the three former good things . Besides , our sinnes are a plaine hinderance to Gods kingdome , for none shall come thither , but such as are vncorrupt , and voide of sins in the whole course of their life . Psal. 15. Et nihil impurum ingreditur illuc : no vncleane thing shall enter thither Reu. 21. Therefore the Prophet saith , hic est omnis fructus , & auferantur peccata . Isa. 27.9 . Secondly , the goodnesse of God appeareth herein that hee hath endited vs a prayer to aske remissiō , telling vs that it is possible to obtaine remission of sinne . It is true , that by our sinnes , wee haue made our selues vncapable of all good things , but yet we see the goodnesse of God , that as wee haue still dona , so he teacheth vs to say , condona . Where he teacheth all men to pray for good things , wee learne that wee are all m●ndici Dei : but in that wee are taught to aske forgiuenesse of sinne , we see that we are malefici Dei , the malefactors of God , such as haue need of pardon : and the goodnesse of God towards vs appeares to be the greater in this behalfe , because there is no Angell or Spirit to whom he vouchsafeth this fauor , to haue their sinnes remitted , saue only to man. Of them it is said , hee found no truth in his Angels , in his seruants , and in his Angels there was folly . Iob. 4.18 . that is , they had trespasses , but yet God will not forgiue them , nor receiue any supplication for pride ; but contrarywise hee keepeth the Angels that sinned in euerlasting chaines to the iudgement of the great day , 2 Pet. 2. hee that is the God of the Spirits of all flesh , Numb . 27.16 & 16.22 . will not heare the Spirits that sinned against him : but thou that hearest prayers to thee shall all flesh come . Psal. 65. There is a way for man to escape the danger of sinne , if hee aske pardon : but the sinnes of the wicked Angels shall not be forgiuen . The elect Angels doe make the 3. first Petitions as well as we ; and the Petition for the supply of naturall defects is common to all liuing creatures , but this which prayeth for pardon of sinnes is proper onely to man ; so wee see how God exerciseth his goodnes , and sheweth it ; not onely in exersing of liberallity to them that haue ne●d ; but his long suffering in pardoning them that haue sinned against him . To come to the Petition it selfe ; by Debts , our Sauiour meaneth sinnes , expresly so called Luk. 11.4 . and sinners are called debters , Luk. 13.4 . for the Scripture speakes of them . Math. 18.24 . one was brought that owed ten thousand Talents , that is , which had committed a great number of sinnes , and Luk. 7.31 . a lender had two debters , by which are meant sinners , the reason hereof is , because there is a resemblance betwixt sins and debts . In the affaires of men the case is thus , that if the condition be not performed they are bound to indure the penalty , and so become double indebted : so it is betweene God and vs , the sinnes that wee commit by the breach of Gods law , is Chyrographum contra nos , an hand-writing against vs , Col. 2. So they are called in the old Testament , Thou writest heauy or hard things against vs , Iob. 13.26 . and Ezech. 2. Our sinnes are compared to a booke written in both sides ; for we are bound to keep Gods commandements , because he made vs , and not onely so , but he still doth nourish and preserue vs , therefore we ought to do his wil , he giues vs Talents , Math. 25. which we ought to imploy to his glory ; hee giues vs dwelling places in the world , as to the Israelites , he gaue the land of the Heathen , that they might keepe his statutes , and obserue his lawes . Psal. 105 , If we fulfill them , wee discharge our duty to God , and are free from all penalty , but if we do it not , there is an obligation . Deut. 27. Curssed is euery one that continueth not in all things that are written to do them . If hee place vs in his vineyard , hee will looke to receiue fruit of it . Math. 21. If he giue vs Talents , hee will haue vs so to imploy them , as that he may reape gaine thereby . Luk , 19. The gifts , and graces that God bestowes vpon vs , must bee imployed in hallowing his name , in enlarging his kingdome , in accomplishment of his will ; if wee fulfill this , the penalty of the law takes no hold of vs , but if we do not onely not vse them to his glory , but abuse them and turne them to the breach of the law , by seruing sinn● , then are wee in a double sort indebted to God , & make our selues guilty of his wrath , Et quis intelligit , &c. Who vnderstandeth the power of his wrath ? Psal , 90. If wee considered , how grieuous plagues God threatned for the breach of the Law , we would be more carefull , and heedfull that we do not offend him , which because we consider not , we become indebted to God. We are debters to the flesh , to prouide for it onely , so much as is meete for the releeuing of it , Rom. 8.12 . And the rest of our care must be for the Spirit : but because all our care is for the flesh , to satisfy it , in fulfilling the lusts thereof , and are carelesse for our Spirits , therefore we become indebted to God in a third sort , by breaking his commandements , in that which concernes our selfe , but this the Apostle saith , I am debter to the wise , and the vnwise , Rom. 1.14 . That is , we must be carefull of others , as God said to Caine. Where is thy brother ? Gen. 4. But because omnes , quae sua sunt quaerunt : all seeke their owne . Phil. 2. and seeke not the good of others , therefore they grow further indebted to God. These debts , or sinnes are properly said to be ours , because they proceed from vs , ( for there is no member of our body that is not guilty of some sinne ) and not in that sence , that bread is said to be ours , which commeth to vs , and is made ours , by Gods gift , and when we pray forgiue vs our debts , wee learne that it is our duty , to craue forgiuenesse for others , as for our selues , for as the Apostle by these words , The rebukes of them that rebuked thee , fell vpon mee , Rom. 15.5 . sheweth , that Christ was carried with the same zeale against sinne committed against God , as if it had bene against himselfe ; so he teacheth , that wee must be moued with the like compassion towards others , when wee consider their sinnes , that we find in our selues for our owne ; and that we ought no lesse to pray for them , then for our selues , and to suffer others to passe ouer the bridge of Gods mercy , as well as wee . In the words debts , three things are to be noted : first , where Christ teacheth his Apostles , that were baptized , and the most perfect Christians that euer were , to pray , for remission of sinnes ; it should worke in our nature an humiliation , for they in making this prayer acknowledge themselues sinners , much more ought we . The Apostle Peter confesseth of himselfe . Luk. 5.3 . I am a sinful mā , S. Paul saith of himselfe , peccatorum primus sum ego : I am the chiefe of sinners . 1. Tim. 1.15 . Saint Iames including himselfe , and the rest of the Apostles , saith , in multis offendimus omnes , In many things wee sinne all . Iam. 3.2 . S. Iohn saith , If we say we haue no sinne , we deceiue our selues , 1. Ioh. 1.9 . He saith not exaltamus nos , as if the Apostle spake of modesty , or non humiliamus nos , wee do not humble our selues : but d●cipimus nos , and if we deny it , the truth is not in vs : seeing it is so , we must not say with the Pharisie , I am not as this man , but with the Publican , God be mercifull to me a sinner . Luk. 18.13 . Secondly , we are not onely sinners , but daily sinners , as appeareth by this , that we are taught , no lesse to pray dayly for forgiuenesse of our sinnes , then for bread ; To confirme this Salomon saith , Septics in die cadit iustus , the iust man fals seuen times a day , Prou. 24. and as man eateth and drinketh euery day , so hee drinkes iniquity like water . Iob. 15. Thirdly , we run into such debts , as wee are not able to discharge : for if we were , wee needed not to say : Dimitte nobis : Forgiue vs our debts , but haue patience with mee , and I will pay thee all . Matth. 18. To signifie to vs , the greatnesse and number of our sins , one was brought that owed 500 pence , & another that owed 50. Luk. 7. and another that owed to his maister ten thousand Talents . By which we perceiue , that we cannot make satisfaction to God , therefore he must remit them . The consideration whereof ought to worke in vs humiliation : First , that as Iob sayes : our hearts doe not excuse vs , and that wee seeke not to iustifie our selues , that as God requireth , we confesse our mis-deeds , Leuit. 26.40 . that we acknowledg● our sins to God , and hide them not , Psa. 32. For , if we confesse our sinnes , God is faithfull to forgiue our sinnes , 1. Ioh. 1. Secondly , that we do not onely confesse , but bee sorry for them , Psal. 38. that while wee are in danger to God for our sinnes , we goe and humble our selues , and intreat him , and suffer not our eies to sleepe , till wee bee sure how we may obtaine forgiuenesse , Pro. 6.3 . The consideration of sin made Dauid forget to eate his bread , Psal. 102. so greatly was hee disquieted , till hee was assured of pardon . For the second point , if our sinnes bee debts , they must bee paied . Owe nothing to any : but wee are not able to answere one of a thousand , Iob. 9. and for the penalty of malediction we are not able to endure it , Psal. 90. who knoweth the power of his wrath ? therefore our prayer must bee to God , that our misery may preuaile more with God , to moue him to compassion , then our vnworthinesse , to stirre vp his indignation : and that he will Cancel the hand-writing , Col. 2. which thing , for that he is full of the bowels of Compassion , Ier. 31.20 . hee is moued to do , when hee seeth vs sorry for our sins ; how-be-it his iustice must bee satisfied , else his mercy cannot take place : but Christ by his death hauing done that , God saith of the sinner : Deliuer him , for I haue receiued a reconciliation , Iob. 33. Qui circumcisus est , debitor est totius legis , Galat. 5.3 . But Christ was circumcised , & therefore fulfilled the law for vs , ad vltimum quadrantem , to the vtmost farthing : and not onely so , but he saith of himselfe : Exolui quae non rapui : I restored that which I tooke not , Psal. 69.4 . He not onely perfectly fulfilled the law , but suffered the curse of the Law , which he had not deserued , with this condition : Sinite istos abire : Let these goe , Ioh. 18. that is , hee was content to bee the reconciliation for vs , that hee might draw vs out of the hands of Gods iustice . The estate of our debts may bee compared with the Widdowes state that was left in debt by her husband , 2. Reg. 4. for as the Lord blessed her oyle in such sort , as shee did not onely pay her debts , but had enough to liue on after ; so Christ is our Oleum effusum : our oyle powred out , that is of power not onely to satisfie Gods wrath for our sins , but also to giue vs an estate in the Kingdome of heauen , and for his sake it is that we may bee bold to pray for remission of sinnes , and are taught to beleeue , that for his merites our sinnes are forgiuen● so that is true , Legem operandi , & legem credendi , lex statuit supplicandi , the Law of prayer stablished both the law of obeying and beleeuing . Out of Dimitte arise three things for our comfort : First , that euen those sinnes which we commit after baptisme , after our calling , and when we are come to the knowledge of the truth , are remissible . In teaching the Apostles to pray , he assureth them of this fauour , that the same party that saith peccata nostra , our sinnes , is taught to say , Pater noster : Our Father . Our comfort therefore is , that still we are the childrē of God , though great sinners : for though we loose the dutifull affection of children , yet God cannot loose , Viscera patris , the tender bowels of a Father . Dauid , to a rebellious sonne , could not but shew a fatherly affection : Do good to the yong man Absolon , 2. Sam. 18.5 . So though the prodigall Son had offended haynously , yet the Father is ready to receiue him , Luk. 15. Secondly an other comfort , that al-be-it wee commit sinne dayly , yet he will daily forgiue vs : for God should mocke vs , saith Augustine , if bidding vs pray for forgiuenesse , hee should for all that shut vp the bowels of his mercy : he bids vs pray for pardon of our sins , putting no difference , whether they bee peny-debts , or Talents ; whether fifty , or a thousand , if wee aske forgiuenesse , hee tels vs , hee is ready daily to remit them . Thirdly that be our sinnes neuer so great , so great as cannot be satisfied by vs , yet hee will forgiue them , propter seipsum : For his owne sake , Isa , 45. Christ hath made himselfe a satisfaction for the sinnes of the whole world , 1. Ioh. 2. We must labour how we may soundly apply his satisfaction to our selues ; and among other meanes whereby we apply the satisfaction of Christ to our selues , prayer is one : They shall confesse their iniquities , then I will remember my couenant , Leuit. 26.40.41 . He shall pray vnto God , and he will be mercifull vnto him , Iob. 33.26 . I confessed my sinnes vnto the Lord , and thou forgauest the wickednesse of my sinne . Propter hoc , or abit omnis sanctus , Psalm . 32. For this cause shall euery one that is holy pray , &c. By vertue of this prayer , Salomon saith , that the people hauing committed any sinne , if they come into the house of the Lord , and pray for pardon : God , who is in heauen , will heare them , 1. Reg. 8.47 . But this is more plaine in the new Testament , Math. 18. Did I not forgiue thee ? quia rogasti me ; and to Si●on Migus : Pray to God , if hee will forgiue thee the thoughts of thy heart , Act. 8.22 . that is , if we confesse , and bee sorry for our sinnes , and aske pardon , hee will forgiue vs ; How long wilt thou bee angry with thy people that praieth to thee ? Psalm . 66. But wee must bee of the number that is meant by Nobis , that is of the Apostles , that is , such as are baptised into Christs Death , Rom. 6. We must dye vnto sinne , as he died for sinne , Vt , sicut is demisit peccata , so we must dimittere peccata , he hath suffered in the flesh and hath ceased from sin , so must we , 1. Pet. 4. We must haue a care that hereafter we fall not into sin , more then our infirmity compels vs : For sins of infirmity , Gods grace sufficient , 2. Cor. 11. But if we willingly sinne after remission , there is no more sacrifice for sin , Heb. 10. Wee are therefore to crucifie the flesh , with the lusts and affections thereof ; if wee will be Christs , and receiue benefite by his satisfaction , Gal. 5. The fifteenth Sermon . As wee forgiue them that trespasse against vs. AN this Treatise it hath beene noted , that there is a double Sicut , annexed to two seuerall petitions : the one concerning God , and our duety we owe to him , in the third petition : The other concerning our Neighbour , and the charity that we ought to shew towards him , in this fifth petition : wherein wee are to consider this , that as this law of Prayer , which our Sauiour prescribeth to vs , doth establish the law of workes and of faith , so these two Sicuts doe comprehend the summe of the Law , and the Prophets . The Law saith : Thou shalt not hate thy brother in thy heart , Leuit. 19. and the same is confirmed by this petition , wherein we are taught , that if wee desire to haue our sins forgiuen of God , we must not onely not hate our brother without cause , but if hee offend , we must likewise forgiue him . Neither doth this petition concerne our Neighbour & Brethren onely , but our selues likewise : for hereby we haue a pledge of Remission of sins , if we acknowledge , that wee haue forgiuen others : and as the taking away of our sins , is the great fruit and benefite wee desire of God : so the subordinate meanes that GOD hath appointed for the end , is the forgiuing others that offend vs. Now God hath laid vpon vs this blessed necessity of forgiuing one another , not onely that hee might establish the peace in earth among men ; but that by his meanes glory might redound to God on high . In respect of our selues , this is our estate before we become true Christians : To bee hatefull , and to hate one another , Tit. 3.3 . and that hath a sorrowful effect : For if wee bite and deuoure one another , wee shal be consumed of one another , Gal. 5-15 . To preuent this , Gods will is , that wee should not hate , but forgiue one another , which vnlesse we do , we cannot liue peacebly , so that this petition hath a respect to our benefite also , as well as our Neighbours , and God himselfe also hath his part in it : for when wee haue forgiuen our brethren , and purged our hearts of all hatred , we are more fit for his seruice ; and contrariwise , as without forgiuing others wee cannot liue peaceably one with another : so neither can wee liue deuoutly towards God : and therefore our Sauiour chargeth : If thou bring thy gift to the Altar , and remembrest that thy brother hath ought against thee , leaue there thy gift at the Altar , and go thy way first , & be reconciled , Matth. 5. and the Apostle giues expresse charge , that man and wife should liue quietly , ne interrumpantur praeces , 1. Pet. 3.7 . lest their praiers be interrupted . Thus it pleased the wisdome of God , in this petition , to adde this Sicut , not for our neighbours sake only , nor for our selues onely , but also in regard of God. The first Sicut pertaineth to the imitatiō of the Saints in heauē , this doth not imply an imitation : For God forbid , that God should no otherwise forgiue vs thē we forgiue our brethren ; but it is a mere condition , teaching vs , that if we forgiue those that are indebted to vs , wee shall obtaine forgiuenesse of God : for wee do not alwaies subscribe to Gods commandement , Forgiue one another , as GOD for Christs sake forg●u● you , Ephes. 4. Col. 3. But by saying this petition we binde our selues to this conditiō : so as we would no otherwaies be forgiuen , then as wee forgiue them . At the first wee became bound to keepe his law , which he did deliuer in ten Commandements , Exod. 20. Deut. 5. and for not fulfilling of it , wee fall into the penalty of Maledictus . Deut. 27. Now , because , wee haue not obeyed the Law , we are to vndergo the penalty : and therefore it is said to be Chyrographum contra nos , Col. 2. God hauing the Obligation in his owne hands , might require the forfeitur of vs : but it pleaseth him to enter bond to vs by another obligation , wherin he binds himselfe to forgiue our sinnes vpon this condition , that we forgiue others : for if we forgiue not , then his bond is void , as appeareth by the parable wherein our Sauiour sheweth , that if we wil haue forgiuenesse of God wee must forgiue our brethren , and haue compassion on our fellow seruants , as God hath pitty on vs , Math. 18. It is Christ that freeth vs , both from the obligation of the ten Commandements , and of the twelue Curses , and therefore as he that receiueth a benefit doth , as it were , become bound to be thankfull : so we enter into a new bond of thākfulnesse vnto God , the condition wherof is , that wee should forgiue our brethren , euen as we desire to bee forgiuen of God. By the words of this petition , we see what our estate is , to wit , quilibet homo est debitor , habens debitorem , euery man is a debter , hauing a debter : for so it appeareth by the parable , Math. 18. wherein as one was brought that ought a great many Talents to God ; so he had another that ought an hundred pence ; but there is a great difference . The debts that man oweth to God , are great sins ; but the debts that man oweth to man , are of small value ; we are debters to God , not onely to keepe the whole law , but also to vndergo the curse of God , which is due , euen to the least breach of the same , Deut. 27. . Secondly , we are indebted , not onely for not vsing his Talents to his glory ; but for abusing them in the seruice of sinne ; euen so we are debters one to another . Rom. 1.14 . not onely when we neglect the duties of charity , and iustice ; but , when we of purpose do wrong one to another , Now wee can bee content that others should forgiue vs , and therefore if we will haue forgiuenesse of God , for the debts that we owe him , we must forgiue our brethren , For what you would that men should do to you , and in what measure , euen so doe to them . Math. 7. Therefore our Sauiour in penning this Petition , tels vs , that if wee make to our brethren a release of our debts , hee will release vs of his ; and this condition is very reasonable ; for Caine hath no reason to hope for fauour of God , though hee serue him neuer so deuoutly one day , when notwithstanding he hath a purpose to kill his brother the next . Gen. 4. neither is it reasonable , that hee should say to God , Dimitte mihi , that will not say to his brother , dimitto tibi . The difference betwixt Gods forgiuing and ours is , first in the persons that forgiue ; when wee forgiue , then one fellow-seruant forgiues another , as duty binds thē . Math 18. But when God forgiues vs , there Dominus dimittit seruum . Againe , as I haue a debter of my fellow seruant , so I may be indebted to him , and therefore I ought rather to forgiue him : but God cannot bee indebted to vs , but we are all deepely in his debt , and therefore it is a reasonable condition that hee requires at our hands . Secondly , in the things to bee remitted , the number of Gods debts are thousands , ours are but hundreths : his Talents , ours are but pence , Math. 18. The condition therefore is reasonable on Gods behalfe , if we consider the excellency of his person , and the vilenesse of ours : If wee regard how greatly wee are indebted to God , more then our brethren can be to vs ; vt pudeat aliâ lege petere remissionem : that we may be ashamed vnder any other condition to aske forgiuenesse . Then we may not thinke much , that he requireth this forgiuenes at our hands , but magnify his mercy , that hauing forfeited our first bond , it hath pleased him to remit it , and onely to tie vs to this : wee are to thanke him that hee vouchsafeth , accipiere stipulam , pro margaritis , to accept our stubble , for his pearles ; for the forgiuenesse of our sinnes ( which was bought at so deere a rate ) to accept the forgiuenesse we shew to our brethren . Some would giue thousands of Rams , and ten thousand riuers of oyle for this great benefite , Mich. 6.7 . Much more ought we condiscend to God , when hee offereth vs so great a benefite , vpon so easy a condition , and thus we see that to bee true in some part , which some of the Heathen haue obserued : De vtilitate capienda etiam ab inimicis : It is not altogether for our hurt that they wrong and iniurie vs , for vnlesse there were some to offend vs , we should not haue occasion to exercise this part of our mercy , in forgiuing : and therefore , where Dauid compares his enemies to Bees , and not to waspes . Psal. 118. the reason is , for that albeit Bees haue stings ; yet they yeeld hony also , and so no doubt Dauid receiued great comfort inwardly , by meanes of his enemies ; though outwardly they persecuted him , with all the malice they could , for hee that can maister his owne affections so far , as quietly to put vp a wrong , offered by an enemy , and to forgiue the same , may be assured that his sinnes are forgiuen of God. Wherein we are to consider , the goodnes of God , that vouchsafeth to set men in his owne place and to giue men a power to forgiue , euen as he himselfe doth forgiue ; whereby it commeth to passe , that one man is to another euen in Gods place , so that if wee would know whether God do remit our sinnes , or no , we need not to climb vp to heauen , to be certified of it , nor to go downe into the deepe , for the word is neere , euen in our heart , and in our mouth . Rom. 10. If thy heart tels thee , that thou forgiuest thy brother , doubt not , but God doth likewise forgiue thee , and it is his mercy , that hee vouchsafeth to frame his pardons , after our pardon , to assure vs that as wee forgiue one another in earth , so God forgiues vs the sins that we haue committed against him , and he layeth this necessity vpon vs , not onely to shew that he is carefull to haue peace among men , but also that he would haue vs to be perfect as himselfe ; for God is said to be Procliuis ad miserecordiam , tardus ad iram , & vindictam , prone to mercy , slow to wrath and reuenge . Psal. 145. So Christ requiring of vs , that we should forgiue our brethren that offend vs , willeth vs to be slow to anger , and long suffering , as God is , for it is not ( as man iudgeth ) an honourable thing to be reuenged . Wicked Lamceh thought it an honour , to take reuenge , seuenty times seuen times , of any that offended him . Gen. 4 , 24. but contrariwise Christ tels S. Peter , that it should be a greater honour for him , to forgiue vntill seuenty times seuen times , Math. 18. Therefore it becomes a Christian , rather to follow Christ , then wicked Lamech : for as Christ saies , It were better to loose the right eie , and the right , hand the to haue the whole body cast into hel-fire . Mat. 5.29 . So it were b●tter for vs , to suffer wrong for righteousnesse , then for worldly honour seeke to depriue our selues of the remission of our sinnes , which cannot bee obtained of God , except we be content to put vp iniuries offered to vs● If we will haue true honour , let vs imitate our heauenly Father , he is so farre from taking reuenge of them that offend him : that he lets his Sunne shine vpon them . Math. 5. So let vs account it the greatest honour for vs , to aspire more and more , to resemble our Father herein , for the nobler sort of creatures , are not desirous of reuenge , but onely those that are vilest and of lowest power & of all creatures vnreasonable , none so angry , as flies , and waspes , and bees , and of them that haue reason , woemen are more testy and fretting , then men ; and of men none more subiect to anger then such as are sick ; in their greatest weaknesse , then are they most angry ; which is no signe of an honourable quality . Let vs therfore count it a shame to be like the weakest things , in this behalfe , and rather let vs imitate the nobler creatures , which are more slow to anger . If we will be honourable , let vs learne to get it by the example of such as haue true honour , Ioseph in the Court of Pharaoh , no doubt was an honourable man , and yet he placed not honour in taking reuenge of his brethren , that had rewarded him euill , but in forgiuing them , and doing them good for euil , Gen , 50.21 . Dauid was an honourable man , and yet he placed honour in pardoning Shemei . 2. Sam. 19. and to do good to Mephibosheth the sonne of Saul , that was his deadly enemy : Salomon knew , no doubt , what was true honour , and yet hee giues vs counsell , not to seeke honour , by reuenge : Say not , I will do to him , as he hath done to mee . Pro. 24. and the honourable King , that was angry with the vnmercifull seruant , thought it more honour , to draw neere the honour of God , in pardoning , then in reuenging . Math. 18. The benefite that insueth vpon this condition , is of two sorts , first outward , for by vertue of it , wee haue a couenant on Gods part ; wherein he binds himselfe to vs , that he will forgiue vs , if wee forgiue our brethren ; so that we may be bold to challenge him for his promise , so that we keepe the condition . Secondly , inward , for when we loue the brethrē , not in word , and tongue onely , but in deed and truth , that is a meanes for vs , to perswade our heartes before him . 1. Ioh. 3.19 . If we forgiue our brethren from our hearts , wee may bee assured that God will forgiue vs. So our Sauiour affirmeth of the womā , because she loued much , she had many sins forgiuen her . Luk. 7.27 . Some when they came to this Petition , left out this Sicut , and so passed on to the next Petition : but we must vse this prayer orderly ; Christ is not mocked , hee penned the prayer for vs himselfe , and therefore he can quickly espy , if we leaue out any of his words , and to teach vs , that wee should pray in true charity , hee hath not onely enioyned vs to forgiue our brethren , as wee would bee forgiuen ; but willeth vs before we beginne to pray , to bethinke our selues whether we forgiue : Cum stabitis ad orandum . Mark. 11. when yee stand to pray , forgiue : Secondly , as we must vse this Sicut , so not with our lippes onely , but with our heart , for otherwise , we doe imprecari nobis , we pray for vengeance against our selues , and Christ may say to vs , Ex ore tuo te iudicabo serue nequam . Luke 19. We cannot cursse our selues more bitterly , then if wee say to God , forgiue vs , as we forgiue our debters , vnlesse we do indeed forgiue them . As we runne in debt with God daily , and so , neede daily forgiuenesse , the same measure of charity we are to shew to others that offend vs : by forgiuing them their trespasses . We must not thinke it enough to forgiue them , till seuen times , but vntill seuenty times seuen times , and as wee would not haue a counterfeite forgiuenesse of God , so wee must bee carefull to forgiue our brethren from our heart , otherwise he will call backe his word and promise made to vs touching the remission of our sins . Math. 18.35 . Whereas some count it a sufficient forgiuenesse to forgiue onely , though they doe not forget , they must know that it is onely , Semiplena remissio , a forgiuenesse by halfes : for we desire God by the Prophet , that he will not onely forgiue , but forget our sinnes ; and remember not our old sinnes . Psal. 79.8 . Therefore we must performe the same measure of charity in this behalfe to our brethren : and whereas the messenger of Satan doth so buffet vs , 2. Cor. 12. and our owne corruption so preuailes with vs , that we cannot vtterly forget an iniury , yet so long as wee shew not a reuenge in deed , nor in word , nor in looke , but striue to maister our corrupt affection , wee shall be accounted according to that we haue , and not according to that we haue not . 2. Cor. 8.12 . As for that which some obiect , that so the law of iustice is ouerthrowne , by this kind of mercy . Rom. 3.31 . It is not so , for merc● triumpheth ouer iustice . Iam. 2. Now as prayer is a meanes to apply Christs benefits and merite to our soules , as Christ sheweth , I forgaue thee , because thou prayedst mee . Math. 18. So that is not enough vnlesse we vse charity and mercy , to dimitte tu , we must adde , nos dimittimus , the want whereof caused the King to deale so seuerly with the vnmercifull seruant . Math. 18. Now mercy which is the second meanes of application , stands in giuing and forgiuing , Quicquid prestatur indigenti Elemosinae est . Therefore because these haue neede of forgiuenesse which offend , we should doe a worke of mercy in forgiuing them when they do vs wrong , and both those kind of almes and mercy are alike accepted of God , and therefore in the law hee ordained as well peace-offerings , as meate-offerings . That mercy is a meanes to vs to apply this benefit vnto our selues , which Christ offereth , appeareth by these places . Prou. 16.6 . with mercy and faithfulnesse sinnes are forgiuen . Isa. 58.7 . Dan. 4.27 . and Luk. 11. Date Eleemosinā , & omnia sunt munda . This is that which maketh both prayer and fasting acceptable before God , and without which all prayer is reiected as hypocriticall , Math. 6.16 . Thus must wee haue oile from him , and the vessell to receiue it in vs , dimitte & dimittitis that is both prayer , and mercy . As we pray to God for pardon of our sinnes , so we must forgiue others , now Christ maketh choice of that kind of mercy , which standeth in forgiuing , because it is common to poore and rich , for all cannot giue , but the poore may forgiue as well as the rich , and therefore it is the duty of vs all to forgiue one another , if wee will be forgiuen of God. Secondly , he maketh choyce of this mercy , as the greatest and excellentest , for nature will moue vs to giue him that is in neede , & wee cannot in such case hide our selues from our owne flesh : But when wee doe not onely forgiue him that hath done vs wrong , but also offer kindnesse to him that did prouoke vs to anger , that is a supernaturall worke . Thirdly , it is the fittest mercy , for we desire to be remitted , & therefore the fittest meanes to obtaine remission is , that mercy which standeth in remission , and forgiuing of others . The mercy that we shew in this behalfe , is actiue mercy ; that which God promiseth vs , if wee forgiue our brethren , is a passiue mercy . Of the actiue mercy our Sauiour saith : Blessed are the mercifull , for they shall obtaine mercy , Math. 5. But contrariwise , there shall bee iudgement mercilesse to him that sheweth no mercy , Iames. 2.13 . Wherefore we must so deale with those which offend vs , that wee may say to God : Ecce misericordiam actiuam , praesta mihi passiuam : Behold my actiue mercy , performe to me thy passiue mercy . And to shew the necessity of this duty on our parts , Christ hauing penned this petition vpon this condition , is not contented therewith , but hauing ended the prayer , hee returnes to the same matter , and sheweth why wee should forgiue our Debters : For if yee ( saith hee ) forgiue men their trespasses , your heauenly Father will forgiue you yours , but if you will not , neither will God forgiue you , and hereof he hath giuen an example in the parable of the King , Matth. 18. who to shew to vs , what we are to looke for at Gods hands , is said to haue beene louing and mercifull , at the first , to him that was indebted so far vnto him : But when the same party hauing the debt which he ought , pardoned , would notwithstanding haue present paiment of his fellow-seruant ; then the Kings affection was turned , and he became seuere & rough , and committed him , till hee had paid all that was due . The sixteenth Sermon . And lead vs not into tentation . THIS is the Petition that concernes sinne to come : for Remission , which was the thing wee prayed for last , is referred to sinnes past , Rom. 3.25 . and wee are no lesse to desire of God , that he will giue vs ability to resist sin to come ; then to be gracious to vs in pardoning our sins already committed : thus much wee are giuen to vnderstand , by this , that this petition is cheined to the former , with the copulatiue , And , as if that were not perfected , without this , no more indeed is it , for as God le ts goe his hold , so must we let go ours ; and if we will haue God to remit our former sins ; we must beware , that we do not willingly sin against his Maiesty afresh ; but that we striue against temptations to come : For as the Psalmist speakes : If I incline to wickednes in my heart , the Lord will not heare me . Psal. 66.16 . If I purpose still to continue in sin , I shall in vaine pray , Forgiue me my sinnes . But contrariwaies , hee that doth not onely confesse , but also forsake his sins , he shal haue mercy , Pro. 28.13 . If accounting it sufficient , that we haue spent the time of our life past in sinne , we shall resolue henceforth to liue , so much time as remaineth for vs in the flesh , after the will of God. 1. Pet. 4.3 . Then may wee assure our selues , that God will bee merciful vnto vs ; and will remember our sinnes and iniquities no more . And that which we are to performe in this behalfe , is , the second part of Remission , which is opposed , both to retention and intention : that is , as we would haue God not to retaine our sins , but freely to pardon them , so our car● must be , that sin bee more remisse in vs : for whereas in the last petition we considered a Double debt , one of Duty , another of Forfeiture , our desire was , not to haue both forgiuen , but wee desired to bee forgiuen , quia non prestitimus ; non ne praestemus : because we performe it not ; not that we might not at all performe it . Howsoeuer our prayer to God is , that hee would not lay vpon vs the penalty , which wee haue run into , by not keeping his law , yet we are still bound to do our duty . Now , whereas the Prophet saith , Hic est omnis fructus , vt auferatur peccatum , Isay. 27. Wee may not think , that sin is taken away , when God , for his part , doth remit the guilt of our sins past ; for , sin consists not only of an off●̄ce , or guilt but of an issue , or inclinatiō to sin : so that our care must bee , as well that wee pray , that this running issue may bee stopped , as that punishment due to vs for sins past be remitted : and to this end , both parts of repentance are required of vs : that is , Sorrow for sins past , & a prouident care to auoid sin to come : we must by prayer seeke for grace of God , non modo qua deleatur debitū , sed ne contrahatur debitū : not onely , that our debts may be done away , but that it may not be contracted ; as the widdow , by the blessing of God , had sufficient oyle , not onely to pay her Creditors withall , but also to liue vpon afterward , 2. Reg. 4. So wee must seeke of Christ , the oyle of his grace , both for the discharging of our sins , and for an holy life . As we would bee glad to heare this voyce from Christ : Remissa sunt tibi peccata , Luk. 7. So we must be content with this : Vade , & noli amplius peccare : Goe thy way , and sinne no more , Ioh. 8. As God on his part doth couenant with vs , that he will remember our sinnes and iniquities no more , Ier. 31. So , that which hee requireth of vs , is , Haec est via , ambulate in ea , Isa. 30.21 . For it is not enough for vs to confesse our sinnes and be sorry , Psal. 38. nor yet to performe our actiue mercy by giuing and forgiuing , except wee haue a resolute purpose to forsake the sins we haue heretofore committed : for if beeing washed from our old sins , wee shall wallow in the mire like swine , and returne to our vomit , then shall our latter end bee worse then our beginning , 2. Pet. 2. This is one reason , why this copulatiue coniunction is set before this petition . Another is , in regard of the ●icklenesse of our estate : we may not thinke our selues secure when wee haue forgiuenesse of our sins . The Apostles of our Sauiour Christ hauing receiued the Sacrament , which as Christ told them , was a seale of the remission of sins , purchased by the shedding of his bloud , fall into a sleepinesse , so as they were not able in time of greatest perill , to watch with their Maister one houre : therefore hee was faine to warne them : Pray , that yee enter not into tentation , Math. 26. the reason is , because the Diuill is most malicious against them that are recouered out of his thraldome : For when the vncleane spirit is gone out of a man , he is neuer quiet , till he r●turne againe , and that he may , he will vse all the meanes he can , Math. 12. So that they ( of all others ) are in most dāger , and most subiect to the mallice and rage of the Diuill , that are restored out of the state of sin , into the state of grace : and therefore wee pray , that as God in his mercy doth vouchsafe to pardon our sins past ; so it will please him to strengthen vs with his grace , that we may withstand the temptations of Sathan . The petition hath two things to be considered , the Temptation , and the Leading . Temptation ( that we may know what we aske , Math. 20. ) is a Triall or Proofe , and is of two sorts : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the one good , the other euill , the one is made by God , the other by Sathan . God is said to tempt vs , when he maketh tryall of our faith , which tryall is more precious then gold , 1. Pet. 1.7 . as in Abraham , or when he trieth our patience , Iames , 1. as in Iob : for while we liue in this world we are spectaculum Angelis , & Hominibus , 1. Cor. 4. God therefore in his wisedome he thinkes it good to try our faith and patience , by laying affliction vpon vs , that al-be-it hee know vs sufficiently , yet that both Men & Angels may haue a proofe of our faith , he trieth vs : for as the drosse is consumed with fire , ●nd the pure gold remaineth behinde : so the purenesse of our faith is tryed with the fire of affliction : this is that Fan which Christ is said to haue in his hand , whereby he purgeth his floure , and separateth the good corne from the Chaffe . Math. 3. The other proofe or tryall is , that which Sathan makes : for as God tempteth Abraham , Gen. 22. for his good : so Sathan tempted Adam , Gen. 3. but not for his good , but only to draw him away from his God : as Christ hath his Fan , so Sathan hath his , Luk , 22. Sathan hath desired to sift and winnow you . The difference is , that whereas God by affliction thinketh good to proue how stedfastly we beleeue in him , and how willingly we will vndergo the crosse for his sake : The diuels purpose is , that by all meanes he may quench our faith , and dash our patience . The Diuels tryall therefore is , t●tatio ad detrimentū , non ad experimentum . Gods tentation maketh vs happy : Blessed is hee that endureth temptation , Iam , 1. but the Diuels temptation brings vs to misery , and this later is that against which we pray , and it is of two sorts : first , that which the Apostle calles , tentatio humana , such as is incident to the nature of man : secondly , tentatio Satanica . Humane temptations are ●uch as are necessary , and cannot be auoyded , by the reason of the corruption of our nature , of which the Prophet speaketh , when hee prayeth : Libera me de necessitatibus meis , Psal. 25.16 . The Apostle doth more plainely expresse it , when hee calles it , the infirmity of the flesh , Rom. 6. and the sinne that dwels in vs , Rom. 7. which causeth this necessity , that while wee remaine in the body , the flesh will euer lust against the Spirit , Gal , 5. But there is another kinde of temptation , which is Diuellish ; when we doe not sin of infirmity , or through the necessary weaknes of the flesh : but of malitious purpose , that whereof the Prophet speaketh : Be not mercifull to them that trespasse of malicious wickednesse , Psal. 59. and keepe thy seruant from presumptuous sinnes . Psal. 19. These sins proceed not from that necessity of sinning , which doth accompany our nature : but from that corruption of nature , which the Apostle doth call the superfluity of wickednesse , Iam. 1.2 . These proceed not from sin that dwelles in vs , but from that sin , which reigneth in vs : Rom. 6. And as we desire , that God will pardon our necessary tentations : so especially we are to pray , that wee may not fall into these superfluous sinnes , as the Prophet doth pray , Psal. 19. Keepe thy seruant from presumptuous sins , that they get not the Dominion ouer me . And , Order my steppes in thy word : Ne dominetur mihi omnis iniquitas , Psal. 119. For the better vnderstanding of this point , wee are to consider , what are the tentations , and tentamenta : that is , the things whereby we are tempted . The tentations are either without vs , or within vs. Without , first the Diuell , that is , the Tempter , 1. Thess. 3. Secondly , the corruptiō that is in the world through lust , 2. Pet. 1. the Tempter within vs is , our own concupiscence , Iam. 1.14 . without which the outward Tempters should not onely not hurt vs , but also greatly profite vs : for the Diuell shall in vaine tempt vs , and the euill examples of the world shall not allure vs , vnlesse wee , in the lust of our hearts , doe suffer our selues to bee ouercome : and there●ore one saith well : Teipsum vince , & victus est mundus & Satanas . If there be neither couetousnesse in vs , nor the lust of the flesh , the diuell shal not be able to preuaile against vs , but we shall stand vnconquered , both of worldly lusts , and of the lusts of the flesh . The things whereby the Diuell tempteth vs , are Massah , and Meribuh , Psalm . 95.8 . whereby is vnderstood , Prosperity and Aduersity . One while , as a serpent , hee allureth vs by pleasures , and if hee preuaile not that way , then , like a roaring Lyon he terrifieth with violent danger : and that hee may haue his will of vs , by one of these meanes , hee bewitcheth our vnderstanding , Gal. 3. so that wee either make great accoūt of those things , which indeed are of least value , or else iudge the danger which hee threatneth , to bee more terrible then it is . From this petition , we are to acknowledge , that where wee pray , that God will deliuer vs from tentation : first , in regard of our selues , we are vnable to encounter with these temptations , and to withstand the least temptation , and yet the the grace of God is sufficiēt for vs : so that albeit in the light of our own vnderstanding , we cannot discerne what is true pleasure , or what is indeed to be feared ; yet as the Prophet speakes : In lumine tuo videbimus lumen ; In thy light we shall see light , Psal. 36. and though the messenger of Sathan buffet vs neuer so much , yet Gods grace shall make vs to haue the victory , without which we are not able to resist the first temptations . Which considerations serue to keepe vs from pride , and ●o worke in vs humility , 2. Cor. 12. Secondly , in regard of our tempters , we are to acknowledge , that the diuell , much lesse any thing else , can be able to tempt vs , without Gods permission : so hee was not able to touch Iob , vntill hee had leaue of God , nor the heard of swyne , till Christ had permitted him to enter . Matthew . 18. Thus wee see that Sathan is chained by God , so that he cannot go further then God will giue him leaue , which maketh for our comfort . Temptation is necessary , and therefore we pray not , ne tentat nos Satanas , but ne Deus nos indicat , For it is Gods will to vse Sathans seruice in this worke , and that if we feele that our corruption doth yeeld to sinne , wee are to say with the Prophet , let God arise . Psal. 68. and saue me ô God. Psal. 69. Also with Ezechiah , Domine vim patior , responde pro me . Isa. 36. O Lord I suffer oppression , comfort thou mee . Touching the leading into tentation , we desire not to be led , which hath two expositions : first , that God , who knowes our weakenes , will not giue leaue to the diuell to tempt vs at all , by any of those meanes , because the issue of tentation , is doubtfull , for many excellent men , euen the Saints of God haue bene ouercome thereby . Secondly , at the least ne inducat , that he lead vs not into them , which haue three differences : first , in respect of God , that albeit the diuels desire be to ●ift vs , Luk. 22. yet , ne induc●s tu , though the lying spirit be ready to intise vs , that we might fall , yea that God would not command him to goe forth . 1. Reg ● 22. yet that he would not deliuer vs ouer in S●thans hands , and leaue vs to our selues . Secondly , in regard of vs , that wee commit not sinne that leads thereunto , for qui dicitur volens ducitur : but that if we needs must yeeld to tēptations , it may rather lay hold on vs by violence against our wils , thē lead vs : so the Apostle speakes . 1. Cor. 10. Tentatio vos non apprehendit : Tentation hath not taken hold of you , and when our Sauiour saith to his Disciples : Orate ne intratis in tentationem : pray that ye enter not into tentation : his meaning is , that willingly and wittingly , and of delight of your selues , otherwaies then as the infirmity of your flesh doth compell you , for if any willingly enter into tentation , these God suffers to be led into it , so as they cannot get out any more ; that is , the Gentiles till they bee effectually called are said to commit all vncleanenesse with greedinesse ● Eph. 4. 19. So wee doe not deuoure the temptations that are incident to our nature , and that as the Syriake word , vsed by our Sauiour , is , wee take not paine to satisfye the tentations of Sathan , as it were to climbe vp into an high tree . Thirdly , in respect of the nature of the Greeke word , which is rather ne inferas , then ne inducas . Of Christs leading into tentation . Math. 4 , it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , so led , as that hee was brought backe againe , but our leading by the diuell , is , so to be carried into temptations , as that withall wee are left there to our selues . Christs tentation had an issue . 1. Cor. 10. nostra non habet exitum , ours hath no issue : but our prayer is not onely , that it be against our will , if at any time we be tempted , but that in the tentation he would so hold vs by the hand that wee may get out of it , that albeit wee bee led into it , that wee may bee brought backe againe . From whence this question aryseth , Whether God lead a●y into tentatiō , so as they neuer get out of it againe : the answere is , that there are some such , but they are those that first suffer themselues to bee led , euen as he hardeneth no mans heart , but his that first hardeneth his owne heart . Of Pharaoh it is said , that albeit Aarons rod eate vp the incha●ters rods : that yet he hardened his heart . Exod. 7.13 . After Exod. 8. when the sorcerers told him , Digitus Dei hic est , this is the fingar of God● yet he hardened his owne heart , and then God seeing his obstinacy , Indurauit cor eius , hardened his ●eart . Exod. 12. So when Ahab had first sold himselfe to worke wickednes . 1. Reg. 19.20 . then it pleased God to deliuer him to the lying spirit , to deceiue him , that he might fall . 1. Reg. 22. Because Ephraim would haue many Altars to serue , God gaue them many Altars . Hos. 8.11 . That w● be not led into tentation , th● m●anes that we are to vse is , that wee put from before our face the stumbling blockes of iniquity , Ezech. 14. that we restraine our eyes and mouthes from beholding , or speaking that which is euill , that we restraine our feete , as the Wiseman saith : Keepe thy way farre from her , and come not into the dore of her house . Prou. 5 . 8● For can a man take fire in his bosome and his clothes not be bu●nt ? Prou. 6. Therefore if we w●ll not be led into tentation , wee must not lead ●ur selues , nor ●empt ou● selues , nor grope for sinne , for the diuels tentation cannot hurt vs : it shall be a meanes to grace vs , if we withstand it : but if we will be drawen away of our owne lusts , then wee cannot but be led . As we must forbeare the occasion of sinne , so must wee vse the meanes , that may keepe vs from it , that is prayer . Wee must make a couenant with our eyes . Iob. 31. so we shall not be tempted . As we prayed , that Gods will , touching sanctfication , 1. Thess. 4. and suffering , may be done of vs , so we are to pray , not generally to be diliuered from the temptatio ●s of sinne ; but particulary , from the temptation of any seuerall sin , whereunto we are inclined : if to worldly lusts . Tit. 2.12 . that he● would keepe vs from them , If , to the lusts of the flesh , 1. Pet. 2. that he will not suffer vs to be tempted of them neither , that as our tentation increaseth , so his strength may increase , and if not increase , then that hee will cause his tentation to decrease . The seuenteenth Sermon . MATH . 6.13 . But deliuer vs from euill . THIS last Petition concerneth the last of those three euils , which we desire to haue remoued from vs ; vnder which wee comprehend all miseries and calamities of this life , for that is it which our Sauiour vnderstandeth by the euill of the day , in the last verse of this Chapter . So there is a plaine opposition betwixt this Petition and the fourth . As there by dayly bread , wee vnderstood all things necessary for this present life : so when we say , deliuer vs from euill , we seek to be deliuered from all such things as are labourious and troublesome to vs in the same . There are that make but sixe Petitions of this prayer , saying , that the two last are but one , but they haue no warrant for it . The ancient Church hath alwaies diuided it into seuen , and this diuision they grounded vpon the motiue , which caused our Sauiour Christ to penne this prayer , which was the auoyding of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by the Heathen . Math. 6. v. 7. into which they cannot chuse but fall , which affirme , that these two last Petitions containe but one thing , wherein they are deceiued ; for tentation and euil are not of one scantling . Euery euill is not tentation , neither is euery tentation euill . Some things are euill in their owne kind , as wolues , and Kites : other things are not onely euill in themselues , but bring forth euill effects , for our sinnes are not onely euill , but the calamities and miseries which our sinnes bring vpon vs , are also euill : and therefore we are to pray no lesse against the one , then against the other . Touching the miserie of this life , we are to pray as the Prophet wils vs , for deliuerance from them Psal. 50. call vpon mee in the day of thy trouble . That this and the former cannot be one Petition , appeareth , for where we pray that we be not led into tentation , we desire that we may do no euill , when we pray that wee may bee deliuered from euill , our desire is that wee may suffer no euill . In the first we pray against malū culpae , in the second against malum poenae . The first is an euill of our owne doing , the other of Gods doing , as the Prophet speakes Amos. 3. Non est malum in ciuitate , quod non facit Dominus . As before sinne comitted wee desired non induci : so here , when we haue committed sin , our desire is , that God would not deliuer vs to our Ghostly enemy , that he may afflict vs in this life with temporall plagues , nor in the life to come keepe vs in eternall torments . When we desire , that God wil deliuer vs from the miseries of this life , and of the life to come , we haue these things to consider : first , that the case of Christian men is not like the state of the Heathens , for they had Ioues , white Gods , from whom they receiued good things , & blacke Gods , whom they called depulsores malorum ● but Christians haue but one God to flye to , whom they acknowledge to be both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a God that doth not onely giue vs good things , but takes from vs those that are euill : so God testifieth of himselfe to Abraham , that he is not onely his exceeding great reward , but also his sheild . Gen. 15. both which we are to consider in this , that in Scripture he is compared to a rocke . Secondly , that the diuell hath a desire to carry vs away into sin and transgression , to the end hee may endanger our soules , and if he cannot hurt vs that way ; then he will labour to do vs some outward mischiefe : if he cannot preuaile as a tempter , yet that he may hurt vs as a tormenter . So he delt with Iob , who for that he was a iust and perfect man , so as Sathan could not tempt him to sinne against God , therefore his desire was , that hee might touch his body , and torment him , with outward losses , for his delight is euermore in doing of mischiefe ; if hee can no longer vexe the soule of man , yet he will craue this leaue , that hee may torment the poore hogs . Luk. 8.32 . Thirdly , that we haue two kind of helpes against this euill : first , that precaution which our Sauiour tels vs of in the former Petitiō that before we cōmit sin , we pray non induci ; that neither temptation come at vs , nor wee at it Secondly , that albeit wee by sin are fallen into euill ; yet there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or saluing to be looked for of God , who will deliuer vs after that wee are deliuered into the hands of our aduersary , as in the first Petition , we pray that we may not fall into euill by yeelding to tentation : so here if we be fallen , yet God would deliuer vs out of it . Both these helps are ascribed to God. Of the first it is said to him , he that maketh his praier for his help , the enemy shall not bee able to doe him hurt , and the sonne of wickednesse shall not come nigh him . Psal. 89. Of the other , Let not the water floud drowne me , nor the deepe swallow me vp , and let not the pit shut her mouth vpon me . Psal. 69.16 . Touching the euill from which we desire to be deliuered , Chrysostome , and the rest of the Greeke Church , expound it of the diuell , who is lerna malorum , or the greatest euill that can befall vs , which exposition is grounded vpon the A●●●cle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but this exposition is too narrow : and for the holy word is best expounded , when it is most enlarged : so that we shal haue a full vnderstanding of this matter , if vnder the word Euill , we include whatsoeuer is euill , & so desire generally to be deliuered from it : but if we desire to be deliuered from whatsoeuer is euill : then from our selues , ( saith Augustine : ) for we are euill , and so we haue need to pray : for as , when we aske forgiuenesse of sins , it is from those sinnes , vnto which our lust hath already drawen vs away into sin : so when wee say : Libera nos à malo , that is , ab abstrahente , from that infirmity of the flesh , & necessity of sinning , which doth accompany our nature , in regard whereof the Apostle saith : Quis me liberabit de hoc corpore mortis . Rom. 7.24 . So Augustine vnder the word ( Euill ) doth include , not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Cyprians exposition is , when we pray , libera nos à malo , we desire not to bee deliuered from this , or that euill , but generally from all euill , by which hee meaneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , all manner of trouble , and calamity , and whatsoeuer turnes away good from vs , especially that euill which keepes vs from God , which is the chiefest good thing : so then our desire is , not onely to bee deliuered from the diuel , who is the beginning of all euil , as that which is opposed to our chiefe good ; but from that which may turne away from vs the meanest blessing which wee stand in need of outwardly , which also are bona data , Luk. 11. If we vnderstand by euill , Sathan , then we pray to be deliuered from him not only when he playeth the subtil serpent , & changeth himselfe into an Angell of light , 2. Cor. 11● but when he plaieth the Lyon , 1. Pet. 5. first , to bee deliuered from his iawes , that hee swallow vs not downe : for then there is no helpe for vs : that is , that God would saue vs from the nethermost hell , Psalm . 86. that which is called The second death , Apocal. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Secondly , from his clawes , vnder which are comprehended all temporal calamities : first , the losse of life , against which the Apostles , being in a great tempest , pray vnto Christ , that he would saue thē : Maister , carest thou not that wee perish ? Mark. 4. Secondly , of good name , wherof the Prophet saith : Libera me à contrarijs hominibus , Psal. 114. Thirdly , the losse of goods , concerning which , when the Lord had formed Grasse-hoppers to destroy their fruit , the Prophet prayed , O Lord God , spare I beseech thee , Amos 7.2 . And this is the remedy in all outward afflictions , as Salomon saith : If there bee dearth in the land , through Blasting , Caterpiller , or Grasse-hopper : then if the people come into the Temple , and say : Libera nos à malo , God will heare their praiers and deliuer them , 1. Reg. 8.37 . Therefore in that dearth which is spoken of , Reu. 6. where corne was giuen by measure and weight , the remedy they had , was prayer : How long Lord dost thou defer to auenge our blouds . The reason why we pray to be deliuered from these miseries , is , that we may the better intend Gods seruice ; so said Dauid : Deliuer me from the slanders of men , that I may keep thy commandements , Psal. 119. Christ doth not expressely name tribulation , affliction , and calamity , though they be comprehended vnder the word Euill : wherein we are to obserue , that in this petition , as in the rest , hee tempers his stile with great wisedome . Therefore outward trouble may cooperate to our good , and therefore hee teacheth vs not to pray , that God will deliuer vs from thē absolutely , but from that euill which is in them : and in this sence we may pray to be deliuered , à malo panis , as well as à malò famis : for bread , which of it selfe is good , may turne to our hurt : and therefore Salomon praieth : Giue me not riches , least I be full , and say : Who is the Lord ? neither giue me pouerty , lest through want I be driuē to steale , & take the name of my God in vaine Pro. 30. There is both euill and good in both , and therefore we pray to be deliuered from the ●uill : for if God see that it is good for vs to be humbled with want , then wee are not to pray against it . Where we desire to be deliuered , first , wee acknowledge how little we are able our selues ; an haire , or a crumme of bread oftentimes is inough to cast away a man : for the meanest creatures are able to hurt vs , except God deliuer vs : and as we cannot helpe our selues , so if wee looke about vs , there is none to succour vs. So will the King himselfe tell vs , who of all others seemeth most able to helpe : If the Lord do not succour thee , wherewith can I helpe thee ? 2. Reg. 6.27 . Wherefore we may not trust to our selues , nor to any other forren help or power , but to God the great deliuerer , to whom Christ hath taught vs to pray : Libera nos à malo . Secondly , herein wee acknowledge our desire , which is to be deliuered : the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which implieth such a deliuerāce which doth rid vs from bondage or captiuity : wherefore we vse this word as a motiue , that God will the rather deliuer vs ; because , if the euil , which lyeth vpon vs , continue long , it will make vs the Diuels bond-mē , and we are his seruants , and desire that he may not take vs captiues at his will , but that we may come out of his snare . 2. Tim. 1. to do God seruice , and not onely so , but that our seruice may bee done freely , and with cheerefulnesse , for that wee are his children , and he our Father : that is , as the Prophet speakes : When God hath set our hearts at liberty , we may run the w●y of his Commandements , Psal. 119. But if we wil be deliuered from the Diuell indeed , wee must haue this freedome of Christ the sonne of God , of whom it is said : Si filius vos liberauerit , verè liberi eritis , Ioh. 8. for he only is able perfectly to saue vs out of the thraledome of Sathan . The Diuell indeed is subtile , & playeth the Serpent , but Christ is the wisedome of God , and knoweth well inough to keepe vs from temptation . The Diuell is cruell , and roareth like a Lyon , but Christ , who is the power of God , is able to free vs from euils , to saue vs from him . 1. Cor. 1.29 . 2. Pet. 2.9 . The meanes and wayes whereby the Sonne of God , who is his wisedome and power , doth free vs from euill , is first non inducendo , that is , not to suffer vs to be tempted at all , for so we should be freed both from the euill of sin , and from the euill of punishment , which is the effect of sinne , but for as much as there is none vpon whom the diuell hath no● at least laid his nailes , and as it were scratched with his clawes by outward afflictions , we are not to looke for that meanes of deliuerance : the Apostles themselues had not this priuiledge : For S. Paul , that was a chosen vessell , had the messenger of Sathan to buffet him : euen the corruption of his flesh , which did still tempt him to sin . 2. Cor. 12. & for outward affliction , it is the case of all Christians generally , All that will liue godly in Christ Iesus , shall suffer persecution . 2. Tim. 3. So that the godly may not looke for their paradise on earth , Christ hath foretold : In the world you shall haue trouble . Ioh. 16. as for their ioyes and comfort , it is elsewhere to bee had : Merces vestra magna est in coelis , Math. 5 , But if they bee without tribulation in this life , if they be in the state of those that come into no misfortune like others , Psalm . 73. it is an euill signe , and they little differ from the world , which haue their portion in this life ; whereas the troubles and miseries of this world , are to the godly , a pledge of the ioyes that are to come : and yet sometimes hee giueth them a taste of his future mercy , by blessing them on earth : I haue set before thee an open doore , because thou hast a little strength , Reu. 3.8 . But wee pray here for a deliueuerance after we are fallen into euill , and this deliuerance is performed foure wayes : First , when God doth quickly take the euill from vs , and not suffer it to continue to our vtter ouer-throw . Such a deliuerance is that when hee suffereth his wrath to indure but a little season , when , though he send heauinesse ouer night , yet hee causeth ioy to come in the morning , Psal. 30. It was a great cause of griefe to the Apostles , that Christ speaking of his departure frō them , said : A little while , & ye shal not see me ; but he diliuered thē out of this griefe , by comforting them with the hope of his speedy returne , when he said : And yet a while and yee shall see me againe , Ioh. 16. And as S. Paul saith : This is a great means to deliuer vs out of our afflictions when wee know , that it is but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a tribulation , that as it is but light in it selfe , so it is but momentany , 2. Cor. 4.17 . Secondly , God doth deliuer vs from euill , when hee doth mixe some comfort with our affliction , that may make vs to beare it the better . Such comfort it pleased God to mixe with Iosephs trouble , who was first sold to be a slaue by his owne brethren , after cast into prison by meanes of his wicked Mistresse ; but in the midst of his affliction , God did not onely bring him out of prison , but brought him into fauour with Pharaoh , which made him forget all his labour and trauell . Wherefore he called his first sonne Manasseh , of forgetting , Gen. 41.51 . Thus God tempered the afflictions of Dauid , as himselfe confesseth : In the multitude of the sorrowes of my heart , thy comforts haue refreshed my soule , Psalm . 94. And the Apostle saith : Blessed bee God , for he giueth vs comfort in all our tribulation : so as we are able to comfort others with the same comfort that he ministred to vs , 2. Cor. 1.4 . Thirdly , when he giues vs patience to endure our affliction , which is a greater benefite then the former : for if we suffer wrong , and take it patiently , then there is thankes with God , and we follow the example of Christ , who suffered for vs , though he had done no sin , 1. Pet. 2.20 . And as it is a thing thanke-worthy with God , so the Prophet saith : Blessed is the man whom thou chastisest , ô Lord , that thou maiest giue him patience in the time of aduersity . Psal. 94.13 . Wherefore the Apostle exhorteth : Let patience haue it perfect worke , that we may bee perfect and intire , lacking nothing . Iam. 1.4 . Christ was for a time forsaken of his Father : that he might comfort himselfe with patience ; and so it is required of vs , that in our afflictions we possesse our soules with patience , Luk. 21.19 . for so wee shall apply our selues to bee sound in Faith , and the loue of God , and to be lacking in no duty which God requireth at our hands . Fourthly , when out of euill hee brings good , and turnes the euils that are come vpon vs , to our greater good : for to this end , God afflicteth his children , and therefore Christ saith not ; deliuer vs from Calamity , or tribulation ; but from Euill : for God in his wisedome doth so dispose of the afflictions of the godly , that they shall haue cause to reioyce & glory in tribulations , Rom. 5.3 . 2. Cor. 11. Now they haue cause to reioyce in their tribulations , in two respects . First , quando crux liberat à cruciatu , when the crosse deliuereth from anguish , or vexation : for so the Apostle saith : that God doth chasten his children in this life , that they should not be condemned with the world , 1. Cor. 11. Secondly , quando crux conuertitur in coronam , when their crosse is turned into the crowne : for so Saint Paul saith : That the afflictions of the godly , which they suffer here , are but light and momentany , and yet procure vnto vs a surpassing , and euerlasting weight of glory , such as cannot be expressed , 2. Cor. 4.17 . And the same Apostle , Rom. 8.18 . saith : I haue made my reckoning , & now finde , that the afflictions of this life are not worthy , or comparable to the glory that shal be reuealed in the world to come . Now we may not limit God to any one of these wayes of deliuerance ; but our desire must be that he will deliuer vs from Euill , that way which seemeth best vnto him . Lastly , seeing it is Gods will that we shall vndergo the crosse in this life , our prayer to God must bee , that of the crosses that were on mount Caluary , Luk. 23.33 . ours may be like to Christs crosse , that wee may suffer innocently for the name of Christ : For this is thank-worthy , if a man for conscience towards God , endure griefe , and suffer wrong vndeserued , 1. Pet. 2.19 . Secondly , if not innocently , yet that our suffering may be like the good theefe , that confessed hee suffered worthily : for he repented of his sinne , and by faith conceiued comfort , that al-be-it his body were crucified , yet his soule should bee receiued with Christ into glory : but in any waies our desire must be that we suffer not like the wicked and reprobate ●hiefe , that blasphemed Christ , and dyed without repentance . The persons to be deliuered , are expressed in the word ( nos ) which implyeth a twofold reason , the one in regard of the word libera , we are thy seruants , therefore make vs free , and suffer vs not to be slaues to Sathan : So the Prophet reasoneth . Psal. 116● & 143. Secondly , againe , deliuer vs , for wee are thy children , those whom thou hast taught to call thee Father , therefore though wee bee Mephiboseth for our deformity , and absolons for our vngraciousnesse , yet shew thy selfe a Father to vs ; and of seruants , though we be not onely vnprofitable Luk. 17. but euill and wastfull . Luk. 16. yet because we are thy seruants , deliuer vs. Thirdly , we are thy workemanship , therefore , despise not the workes of thine owne hands . Psalm . 138. Fourthly , We are thy image . Gen. 1. Fiftly , the price of thy Sonnes bloud . Sixtly , Vessels to carry thy name● wee are they , vpon whom thy name is called , therefore deliuer vs , else wee shall bee a reproach to them that are about vs , Dan. 9.18 . Seuenthly , we are the members of thy Chruch , which is the body of Christ Iesus , our Sauiour , our head Rom. 12.5 . Ephe. 1.22 . The other reason is from the word mala , the diuell as he is our enemie , so he is Gods , and he hateth vs , because we are thine , and therefore laboureth to draw vs from thee , but saue thou vs , that wee fall not from thee , as hee hath done . Lastly , ( vs ) for wee may not pray for our selues alone , but for our brethren also , that God will be good to them likewise , and though wee bee out of trouble ; yet because wee bee of the body wee may truely say , deliuer vs , when wee pray in the behalfe of our bretheren that are vnder the crosse . Vntil the last enemy , death , be destroyed ; 1. Cor. 15.26 . Wee shall neuer bee fully freed , but haue one euill or other : Therefore we are to pray for that time , when wee shall hunger and thirst no more , when God shall wipe all teares from our eyes Reu. 7.16 . at the least , if he take vs not presently out of the world , yet to keepe vs from the euill of the world , Ioh. 17.15 . Till that day , when there shall bee , no more death , nor sorrow , nor crying , nor paine . Reu. 21.4 . but God shall be all in all , to vs for euer . The eighteenth Sermon . For thyne is the Kingdome , power , and glory , for euer and euer . SAint Paul willeth that all things in the Church bee done orderly . 1. Cor. 14. Which no doubt hee tooke from Christ , whose answere to Iohn Baptist● Math. 3.14 . was ; Sic enim decet : for so it becommeth , whereby wee see , that both Christ and his Apostles , haue alwaies obserued a decorum or decency in all things . So touching prayer , our Sauiour Christ , to shew that it is an vndecent thing for any● hauing done his Petitions to breake off suddenly , or to beginne his prayer without any introduction , hath not onely made an entrance to his prayer , wherein he ackowledged Gods goodnesse , but also addeth a conclusion , wherein hee confesseth his Kingdome , power and glory , which the Fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he tooke the patterne of this conclusion out of the old Testament , where King Dauid acknowledgeth , Thine O Lord is greatnesse , power , and glory , and victory , and thine is the Kingdome . 1. Chron. 29.11 . In the beginning wee heard , that all Prayer and Inuocation , is nothing else but a testimony , and confession . The Petitions that are seuerally made in this Prayer are ; confession of our weakenesse , want , neede , and vnablenesse to any thing that may pleasure God. The beginning and end o● it are , an acknowledgement of Gods riches , power and goodnes , whereby he is inclined to supply our wants , for that he is not onely willing , as a Father , but able as a King ; so that whatsoeuer prayer we make , whether Tekinnah or Tehillah ; whether we pray that we may receiue some good thing of God , or praise him for good receiued , it is a confession ; and both these confessions make for Gods glory , not onely to him that was to make confession of his sinne , it was said da gloriam Deo , Ios. 7.19 . but the blind man that had rec●iued a benefite by the recouery of his sight was said , to giue glory to God. Ioh. 19.24 . The beginning of this prayer was a confession of Gods goodnes , the end of his power , for vnto doing of good is required not onely willingnesse , but power and ability . To shew that God is willing , we are taught to call vpon him by the name of Father ; for any father is willing to doe his child good , but with this willingnesse there must concurre an ability to doe good , which howsoeuer it be wanting in earthly fathers , yet it is not wanting in our heauenly Father : for whereas nothing doth more expresse power , then the name of a King , Christ acknowledgeth God to be such a Father as hath Kingdome , power , and glory , and therefore is able to do vs whatsoeuer good hee will : So God himselfe affirmeth of himselfe , I am a great King. Mal. 1.14 . Reu. 19.16 . he is called King of Kings , and Lord of Lords , so that if wee will pray to God the Father , we haue cause to conceiue hope that hee will heare our Petitions and helpe vs , because he is not onely willing as a Father , but able as a mighty , glorious , and powerfull Prince . Secondly , if to God the ●onne , his dying for vs doth assure vs , of his good will and readinesse to do vs good , and his rising againe from the dead , when he hath broken the yron barres doth assure vs of his power . Thirdly , if to the Holy Ghost , we shall not neede to doubt of his willingnesse , for he is the essentiall loue of God , which is shed in our hearts . Rom. 5. Besides hee is the Spirit operatiue , by whom God worketh all good things in the hearts of his people , and therefore able to do whatsoeuer good for vs : and those two , to wit , the assurance of Gods goodnesse , and power , are the two parts of the anchor of our hope . Heb. 6.18.19 . and the giue vs not onely audaciam petendi , but also fiduciam impetrandi , not only boldnesse to aske , but also assurance to obtaine . To make requests in our owne behalfe , and acknowledgement to God of his loue and power , are both confessiōs , but the principall is the acknowledmēt of his goodnesse , & Kingdome and power , for to make request to God for good things that we want , concernes men , but to confesse Gods power and goodnesse , is that wherein the heauenly Angels are occupyed in , they feele no want of any good thing , and therefore they haue no neede to make petition to God as we on earth , and therefore all the confession that they make , is of Gods goodnesse and power , whereof they cry continually , Holy , Holy , Holy , Lord God of Hosts , the earth is full of his glory . Isa. 6.3 . the same is done by the Saints in hea●●●● Blessing , and glory , and wisedome , and thanks , and honour , and power , and might , be vnto our God for euermore . Reu. 7.12 . Whereby wee learne , that wee , concerning whom Christ saith , That wee shall bee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equall , or like to the Angels Luk. 20. ought while we liue on earth , not speake only with the tongue of mē but of Angels , not onely to confesse our owne wants , and to craue a supply from God , but to acknowledge Gods riches , goodnesse , and power . Againe the Petitions tha● wee make for our selues , is a taking ; and sanctification of his name , by ascribing Kingdome , power , & glory , vnto God , is a giuing , and therefore as the Apostle saith , It is a more blessed thing to giue , then to receiue , Act. 29.35 . So the confession of Gods goodnesse and power , is a better confession , then tha● which wee make of our owne weakenesse , and pouerty ; and this is the onely thing which God receiues from vs , for the manifold benefites that wee receiue from him . Neither is this confession and acknowledgement left to our owne choyce as a thing indifferent , but we must account of it as of a necessary duty , which may in no wise bee omitted , seeing God enters into couenant , that hee will heare vs and deliuer vs out of trouble , when wee call vpon him . Psal. 50. therefore God challengeth this a duty to himselfe by his seruants , ascribe vnto the Lord worship and strength , Giue vnto the Lord the glory due vnto his name . Psal. 29. All Nations whom thou hast made , shall come and worship thee and glorify thy name . Psal. 86.9 . Therefore our Sauiour commends the Samaritan , because hee returned to giue glory to God for the benefite receiued ; wherein hee blames the other nine , that being cleansed of their leprosy were not thankfull to God , in that behalfe . Luk. 17. For God , for this cause doth heare our prayers , and grant our Petitions , that we should glorify and honour his name . But this is not all that wee ar● to consider in these words for they are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely an astipulation , but an allegation , wherein as wee acknowledge Gods goodnesse and power , that hath heard and granted our requests , so wee alledge reasons , why he should not o●●ly heare vs , but also releiue and he●●e vs with those things that wee craue for at his hands : we doe not onely say heare our Petitions , for so shalt thou shew thy selfe to bee a King , but a mighty and glorious King , and we for our parts shall acknowledge the same ; but wee vse this confession as a reason , why our former requests are to bee granted ; for it is in effect as much as if we should say ; Forgiue thou our sinnes : deliuer thou vs from euil : hallowed bee thy Name : thy Kingdome come , For Kingdome , power , and glory is thine and not ours . The reason why we would haue our requests granted is drawne from God himselfe in two respects : first that wee may by this humble confession make our selues capable of the graces of God , which do not descend to any but those that are of an humble spirit , For hee giueth grace to the humble , 1. Pet. 5. If wee would haue our desires granted , because it is the nature of God to be good and gracious ; to be of power , to do what hee will for the good of his people , wee must desire him to bee gracious , propter semit-ipsum . Isa. 43.25 . Our motiue vnto God must be , For thy louing mercy and thy truths sake . Psal. 115.1 . Helpe vs for the glory of thy Name , deliuer vs , bee mercifull to our sins , for thy Names sake . Psal. 79.9 . By these motiues wee must prouoke and stirre vp God to heare vs. This is the difference that is betwixt the prayers of profane men , and those that are sanctified , Heathen and profane men referre all to their owne glory , so saies Nabuchadnezar , Is not this great Babell , which I haue built by my great power , and for the honour of my Maiesty ? Dan. 4.30 . Such a man thinkes himselfe to bee absolute Lord , and will say , Who is the Lord ouer vs ? Psal. 12. Therfore are they called the sons of Beliall : But the Patriarches that were sanctified frame their prayers otherwise : Iacob acknowledged , I am not worthy of the least of thy mercies . Gen. 32. by which humility hee made himselfe capable of mercy . To vs belongeth shame ( saith Daniel , chap. 9. ) but to thee belongs compassion & forgiuenesse , though wee haue offended ; So Christ himselfe in this place doth teach his Disciples to pray , that God will giue them the things they desire , not for any thing in themselues , but for his names sake : for thine is Kingdome power , and glory , whereby wee perceiue that humility is the meanes to obtaine at Gods hands , our sutes . The other respect is in regard of God , for hee makes his couenant with vs , that he will be our God and we his people , And when the Prophet stirreth vp the faithfull , To worship the Lord , and to fall downe before the Lord our maker : he addeth this as a reason : For he is the Lord our God , and wee are his people , and the sheepe of his pasture . Psal. 95. Wherefore one saith Commemoratio , est quoedā necessitas exaudiendi nos , quia nos ipsius sumus , ipse noster est : It is a necessary motiue to God to heare vs , because we are his , and he ours . Therefore in all the prayers and Psalmes which the Saints of God make , they ground their Petitions vpō this : in regard of God the Father who is the Creator , they say , Wee are thy workmanship created by thee , therefore despise not the works of thy owne hands . Psal. 138. besides we are the likenesse of Gods image , Gen. 1. therefore suffer not thine owne image to bee defaced in vs , but repaire it . Secondly , in regard of Christ , Wee are the price of Christs bloud . Empti estis pretio , 1. Cor. 6. Yee are bought with a price , therefore suffer not so great a price to be lost , but deliuer vs , and saue vs. Againe , wee carry his name , for as he is Christs , so wee are of him called Christians : seeing therefore that his name is called vpon vs. Dan. 9.19 . bee gracious to vs , and grant our requests . Thirdly , in respect of the holy Spirit , the breath of his Spirit is in our nostrels , which is the breath of life which God breathed in vs at our creation , Gen. 2.7 . Againe , the same Spirit is to vs an holy Spirit , and sanctifieth vs , wee are not onely Vaginae spiritus viuentis , the sheathes of the liuing Spirit ; but Templa Spiritus sancti : the Temples of the holy Spirit , 1. Cor. 6.19 . and therefore for his sake we are to intreat him to bee gracious to vs. We are Gods kingdome , and therefore it belongeth to him to seeke our good : all the world is his kingdome by right of inheritance ; but we that are his Church , are his kingdome by right of purchase : we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1. Pet. 2.9 . a people peculiar , or gotten by purchase , hee hath redeemed vs to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tit. 2.14 . A peculiar people , and the price whereby wee are purchased , is his owne bloud . 1. Pet. 1 Act. 20. he saith , He will bee our God , and we his people , Leuit. 26. He will be our Father , and wee his Children , 2. Cor. 6. hee our Lord , and we his seruants : Therefore we may chalenge at his hands that fauour which Kings vouchsafe to their subiects , which Fathers shew to their children : that is , to loue them , to defend them , and to wish them all the good things they need . If hee haue purchased vs to himselfe by his bloud , then we pertain to him , and we may say to him as his Disciples said to Christ. Mark. 4.38 . Carest thou not for vs that pertaine to thee , but sufferest vs to perish ? These words , Kingdome , Power , and Glory , beeing ioyntly considered , are a representation of the Trinity . As Moses , speaking of the Author of our creation , reckons vp the name of God three times , Gen. 1.27 . as in the blessings of the law , the name of God is there repeated , Numb . 6.6 . and as the Angels cry there , Holy , Holy , Holy , Isai. 6. to teach that there are three persons in the God-head , which the Heathen thēselues haue cōpassed ; So Christ in the new Testament , doth by these words , Kingdome , Power , and Glory , signifie those three persons , which afterward he expresseth , by the name of Father , Sonne , and Holy-ghost , Math. 28. If we consider them seuerally , although they may all be ascribed to any person of the Deity , yet the Kingdome is to bee ascribed vnto Christ , 1. Cor. 15.35 . Power to the Holy-ghost , Rom. 15.13.19 . and Glory to the Father , Rom. 6.4 . that wee setting our selues in Christs Kingdome , that is , his Church , by the power of the Holy-ghost , may bee partakers of that glory which God the Father hath prepared for vs. Againe , these words are set to distinguish Gods Kingdome from earthly kingdomes . Each King hath not power , as the King of Israel saith : If the Lord do not succour thee , how can I helpe thee ? 2. Reg. 6. 21. But Gods kingdome is a Kingdome of power . Secondly , there are Kingdomes of Might , but not of Glory : such was the Kingdome of Dauid , hee had a kingdome of might , but not of Glory : for he spent all his time in troubles ; but the kingdome of Salomon his sonne , was both a powerful and a Glorious kingdome , and there was a figure of the perfect Kingdome of Christ. Wherefore wee are taught by these words , that as kingdome is the Lords , so hee hath not onely a kingdome of power , whereby hee is a●le to defend , but of glory , whereby hee can also reward his seruants and subiects : Moses desired of God , that he would shew him his glory , Exod. 33. But hee that is of Christs kingdome , shall see the glory which Christ had frō the beginning with the Father , Ioh. 17 , 21. To consider these words seuerally : vpon these words of the prophet : Knit my heart vnto thee , Psal. 86. one saith : Religio dicitur à religando : as there is a mutuall bond betweene the King and his people : so is there betweene God and vs. The Kings duety is to defend his subiects from iniury and wrong , and to bestow on them all manner of benefites . The duety of subiects is to be dutiful , and yeeld all ready seruice to their Prince : so God for his part is ready , not only to defend vs from all danger , but to bestow all good things vpon vs : and therfore we are bound to be religious and dutiful to him , as to our King and Soueraigne : we must not onely loue him as a Father , but feare him , as our Lord and King , Math. 1.6 . And this mixture shall keepe vs in the way of saluation , wee shall neither too much despaire , nor presume of his goodnesse ; this feare wee must testifie both by a reuerend regard of his law , and of his officers . He is no good subiect that rebelleth against the lawes of his Prince ; no more are wee , when no more can be gotten at our hands , but by the precepts of men , Esa. 29. when the statutes of Omri are kept for feare of temporall punishment , Mich. 6. and the lawes of God are had in no price : then it is a signe that wee are not so dutifull and loyall to our heauenly Prince , as we ought to be . Secondly , we must testifie our feare of God , by a reuerend regard of his Prophets & Priests , which are the Ministers and Officers in his kingdome . When the Iewes mocked the messengers of God , and mis-vsed his Prophets , they shewed their contempt of God himselfe ; and therefore the wrath of the Lord arose against that people , 2. Chron. 36.16 . Contrariwise , if wee haue an honourable conceit of them , and receiue them as the Angels of God , Gal. 4. then we shew our selues to bee dutifull vassals to our heauenly Lord and King. Next , for power , as S. Peter saith , God is able both to respect the righteous , and to shew vengeance vpon the wicked , 2. Pet. 2.9 . So whether we respect the power of his grace inward , whereby hee worketh all good things in the hearts of his people , or the outward power , whereby he defends them from euill : whether it bee the power of his holy Spirit , or of his right hand , we must confesse with the Saints , that all power , and strength , and might belongs to God , Reu. 7. And therefore whatsoeuer power wee haue , whether inward or outward , wee must imploy it all in his seruice . Fortitudinem meam ad t● seruo : I will keepe my strength , or reserue it vnto thee , Psal. 59.9 . So we must not spend our strength in thoughts of vanity , but imploy it to his vse , and to the setting forth of his glory , to whom onely all power belongeth . Thirdly , Christ teacheth vs to ascribe all glory to God , that whatsoeuer praise or commendation doth come vnto vs by any thing wee doe , wee should make a surrender of it to God , to whom all glory is due , and say with the Church , Non nobis Domine , &c. Not vnto vs ô Lord , not vnto vs , but to thy Name giue all glory , Psa. 115. For as the Prophet saith : The Church is a place wherein the voyce of gladnesse is heard , and the voyce of them that sing , Praise the Lord of Hosts , for he is louing , and his mercy endures for euer , Ier. 33.11 . The faithfull are taught to returne all glory to God , which is giuen to them . God himselfe saith , Gloriam meam alteri non dabo . Isa. 42. If he giues his glory to any other , it is to such as deserue it , & haue all power of themselues ; but there is no creature which hath any power , but what is giuen of God , and therefore God doth by right reserue his glory to himselfe , and wee ought willingly yeeld all glory to him alone , because hee promiseth , them that honour mee , I will honour . 1. Sam. 2. that we glorifying him here with a verball glory , we may be glorified of him with a reall glory , when hee commeth to iudge the world , 2. Thess. 1.12 . and with an exceeding weight of glory , 2. Cor. 4. But yet wee doe not fully see wherein the glorious Kingdome of God differs from the kingdoms of this world : for both power & glory may be ascribed to an earthly Prince ; and it is certaine , that Salomon had them all : and therefore as hee is distinguished from earthly Fathers , for that he is said to bee in heauen : so hee differs from earthly Kings , in that his Kingdome is said , to endure for euer and euer . There is another difference implyed in the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly Princes haue a Kingdome , a Kingdome of power , and a certane glory in this world , but it is not the Kingdome . This prepositiue Article imports two things , a Generality and a superiority : for the first point , he that hath but a peece of the earth to beare rule in , is not an vniuersall King ; but God is King ouer all the earth , Psal. 47. Therefore if we be so carefull to behaue our selues a right in the presence of an earthly King , whose Kingdome is limited within certaine boūds , which if he exceed , he is no more King ; much more ought we to praise & glorifie him , whose Kingdome is vniuersall . Secondly , for the superiority of Gods kingdome , there are a great number of Kings on earth : but of this Kingdome it is said : All Kings shall fall downe hefore him , all Nations shall worship him , Psa. 72. For hee is said to bee King of Kings , and Lord of Lords , Reu. 19. Touching the other difference signified by the word ( for euer . ) Though a man had all the earth for his Kingdome , yet it could not bee a Kingdome for euer and euer : no Prince euer reigned the whole age of a man , and so long time as a man naturally may liue , which the Phylosophers say , is the space of an hundred yeares ; but his kingdome indures not onely the age of a man , but In seculum , For euer : Thy Kingdome , Power , and Glory endureth for euer and euer , whereas mans Kingdome , Power , and Glory , lasteth but a fewe yeares , and sometimes but a few dayes . Iesabel had a glorious kingdome , but within a few yeares it was said of her : vbi est illa Iezabel ? 2. Reg. 10. when it was fulfilled which the Prophet Ieremiah foretold . 13.28 . Tell the King and Queene : Humble your selues , for your dignity shall be taken away , and the crowne of your glory shall fall downe . And the like is the greatnesse of all earthly Kingdomes : and therefore Christ teacheth vs to direct our Petitions to him , whose kingdome is euerlasting , Psa. 145. whose power endureth for euer and euer : not to a mortall King , but to God , Qui solus habet , &c. which only hath imortality , 1. Tim. 6. who being himselfe an euerlasting King , and incorruptible , is able to bestow vpon vs both a Crowne , 1. Pet. 5. and an Inheritance incorruptible , and that fadeth not , 1. Pet. 1.4 . This is our hope , and the perfection of our desires : and therefore , as the Creed hath his period in Life euerlasting , so last of all wee are taught to pray for glory euerlasting . The nineteenth Sermon . Amen . WE are now come to the last word of the Lords Prayer , the power and efficacy whereof at this time is to be considered : for there is in it , euery way , matter worthy of our consideration ; and we cannot perfectly accomplish our duty in prayer , except we vnderstand this word aright : For after wee haue laid out our seuerall petitions to God , and made our allegation to God , why we desire to bee respected by him ; namely because we are of his Kingdome , and Iurisdiction , for that we haue no power of our selues to do any thing . Lastly , because that we confesse , that all glory is to be ascribed to him ; thē it remaineth , that wee desire of God , that those petitions and allegations made by vs , may by him be ratified , which is done in the word Amen . Wherein the ancient Writers consider two things : First , Ierome saith , it is Sygnaculum consensus nostri , that by it wee acknowledge that whatsoeuer wee can desire is contained in this forme of prayer . Secondly , as S. Cyprian saith , it is votum desiderij nostri , that as we allow of this forme of prayer , and the petitions made therein : so we desire , that it will please God to performe , and accomplish them : so in this word is implyed the consent of our minde to allow of the things which we are taught to pray for in this prayer : and secondly , the desire of our heart , for the obtaining of the same . The one is the seale of our faith , in as much as we acknowledge those things to bee true . The other is the Seale of our Loue , whereby we testifie our desire for the accomplishment of these petitions . The one is referred to Truth , the other to the feruency of the Spirit : in which two things , as our Sauiour affirmeth , Ioh. 4.24 . the right worship of God consisteth : concerning which word , to bee added in the end of our supplications , there is an absolute commanden● , not only in the old Testament , let all the people say , Amen . 1. Chron. 16.33 . Psa. 106. but in the New , as appeareth by S. Pauls question , 1. Cor. 14.16 . who to shew the necessity of this word , he saith : How shall the vnlearned say Amen to thy thanksgiuing ? for indeed it cōcerneth euery one , as hee will answere the transgressiō of decet omnis populus , all the people shall say : which is a flat commandement , not to be omitted , to adde this word to their prayer . The word it selfe is originally Hebrue , but vsed by the Euangelists , & retained stil in euery language & tongue , without translation or alteration , either in Greeke , Latine , or any other . The reason of the retaining of it is , that it might appeare , that the Synagogue of the children of Israell , & the true congregatiō of the Church of Christ , gathered out of all nations , is but one misticall body ; whereof Christ is the head : the same we are giuen to vnderstand , by this , that the Spirit of Adoption is said to cry not onely Abba , in the hearts of the Iewes , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Father , in the hearts of the Gentiles Rom. 8.20 . Therefore our Sauiour would not haue his name to be either intirely Hebrew , as Iesus , Messias , or intirely Greeke , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the one in Hebrew , the other in Greeke , Iesus Christ , to shew that he is our peace , who of two hath made one , that hath reconciled vs both in one body , and that he is the corner stone , whereby the Church , consisting both of Iewes and Gentiles , is coupled together , and groweth to bee one holy Temple , to the Lord. Ephe. 2.14 . Though they bee as the Apostle speakes , Congregatio primogenitorum , Heb. 12.23 . yet wee are the Church of God , as well as they , we , I say , that are borne after them : we , that are of the Gentiles , haue none other law for our direction , then that which the Iewes had , as the Apostle saith , I write no new commandement , but an old commandement , which you haue heard from the beginning , 1. Ioh. 2.7 . Wee haue no other faith , but as the Apostle saith , Eundem spiritum fidei habentes ; 2. Cor. 4. the same grace is offered to vs , that was offered to the Fathers , for we beleeue to bee saued by the faith of Iesus Christ , as well as they , Act. 15.11 . and we haue no other Sacraments then those which the Iewes had , of whom Saint Paul saith , They all did eate the same spirituall meate , and dranke the same Spirituall drinke . 1. Cor. 10. and therefore it is meete likewise , that wee should make the same prayer that they made : and indeed there is no Petition in the Lords prayer , which is not found in the old Testament , vsed by the Church of the Iewes , For , that which the Prophet prayeth . Psa. 57.6 . Lift vp thy selfe ô God aboue the heauens , and thy glory aboue all the earth . Psal. 67. That thy way may be knowne vpon earth , &c , is nothing else , but the hallowing of Gods Name . Secondly , Remember me ô God that I may see the felicity of thy chosen . Psal. 106. It is nothing else but an expositiō of the second Petitiō , where we pray , thy Kingdome come . Thirdly , those words of the Prophet . Psal. 143. Teach me to doe the thing that pleaseth thee , is a full comprehension of the third Petition , where we desire that his will be done . Fourthly , the eyes of all things looke vpon thee , and thou giuest them meate in due season . Psal. 145. and the prayer of Salomo● . Pro. 30. Giue mee not pouerty , nor riches , but feed mee with food meete , is a full expressing of the fourth Petition . Fiftly , My misdeeds preuaile against me ; ● be mercifull to our sins . Psal. 65.3 . is a summe of the fift petition , and the condition of this Petition is found . Psal. 7. Wherein the Prophet saith , If I haue done any such thing , or if there be any wickednes in my hands ; If I haue rewarded euill to him that dwelt freindly with me ( yea I haue deliuered him that without a cause was my enemy ) then let my enemy persecute my soule ; whereby he desireth no otherwise to be forgiuen of God , then as he doth forgiue his brother . Sixtly , that which the Prophet prayeth . Psal. 119.37 , Turne away my eyes , that they behold not vanity , and Psal. 143. Set a watch before my mouth , and keepe the dore of my lips , is that which Christ teacheth vs to pray , Lead vs not into temptation . Seuenthly , redeeme Israel from all trouble , Psal. 25.20 . in effect is as much as Deliuer them from all euill which is the seuenth Petition . Lastly , look what reason Christ teacheth vs to vse here , the same doth Dani● vse . 1. Chron. 29. Therefore hauing the same prayer that the Iewes had , it is meete that wee should haue the same conclusion that they had , & the same is , they said Amen , and so do we . Touching the vse of this word , it is found in Scriptures to haue two seates or places , and accordingly two seuerall expositions , to wit in the beginning , & in the end , before , and behind . In the beginning as in the doctrine of the Sacrament of Baptisme , concerning which our Sauiour saith , Amen , Amen . Except a man be borne of the water , and of the Spirit , hee cannot enter into the Kingdome of God. Ioh. 3. And touching the Sacrament of the holy Eucharist , verily , verily , except yee eate the flesh of the Sonne of man , and drinke his bloud , yee haue no life in you . Ioh. 6.33 . And touching the effect of prayer , Christ saith also , Verily , verily , I say vnto you , whatsoeuer yee aske the Father in my name , hee will giue it you . Ioh. 16. In those places , the word ( Amen ) is vsed , and thereby our Sauiour laboureth to expresse the truth of that which he doth reach . In the end likewise it is said , as Psal. 41.13 . Psal. 72. Psal. 87.50 . Praysed bee the Lord for euermore . Amen , Amen . And in the new Testament , when the Apostle sheweth , That of the Iewes according to the flesh came Christ , who is ouer all , God , blessed for euer . Amen . Rom. 9.5 . Heere the word is vsed , and set behind , to signify , that we desire that that may be performed , which God before by his Amen hath affirmed to be true . Therefore Dauid , hauing receiued promise from the Lord , by the hand of Nathan saith , Let the thing that thou hast promised be Amen . Let there be an accomplishment of the same . 1. Chro. 17.25 . So when the Prophet Hananiah , had prophesied in the name of the Lord. I haue broken the yoke of the King of Babell , and after two yeares will I bring againe , into this place , all the ornaments of the house of the Lord : Ieremy the Prophet said , Amen , the Lord do as thou hast said , Ier. 28.6 . As in the beginning it ratifieth the truth of Gods promise , so being set in the end , it signifieth the desire of our hearts for the accomplishment of the same , and this desire alwaies followeth , and is grounded vpon the promise of God , and the truth thereof : In which regard the Prophet saith : Remember mee ô Lord concerning thy word , wherein thou causest mee to put my trust . Psal. 119. and therefore , to Christs Amen , in the beginning , where he promiseth , Verily , verily , whatsoeuer ye aske in my name . Ioh. 16. wee may boldly adde our Amen in the end , that his Amen may bee performed ; and by right do we ground our Amen vpon Gods Amen ; for he is called Amen , that is truth , Es. 65.16 . So the Apostle expresseth it , when speaking of Iesus Christ , he saith : Thus saith Amen , the faithfull and true witnesse . Reu. 3.14 . Therefore S. Paul saith of Christ , that in him all the promises are made to vs , yea , in the beginning , and Amen , to vs in regard of the certaine accomplishment . 2. Cor. 1. The reason of our Amen is , because not onely faith , but trust & confidence doth proceed from the truth of God : fides , hath relation to Gods truth , but fiducia or confidence is setled vpon Gods faithfulnesse , and both are affirmed of God. Moses saith of God that he is , verus and fidelis , Deut. 32. and Esay The Lord is faithfull , Esa. 49.7.8 . Paul in the new Testament , he is faithfull that promised . Heb. 10. He deemed him faithfull that promised Heb. 11. For there are two things required in faithfulnesse , without the which a man cannot be said to be faithfull : the one is ability , of which Abraham doubted not of Gods faithfulnesse , beeing fully perswaded , That what he promised he was able to performe . Rom. 4 . 21● the other is will & readines to do , touching which the Apostle saith , Faithfull is he that called you , et ipse faciet . 1. Thess. 5.24 . These are the parts of faithfulnesse , and they are both found in God , and therefore not only God the Father is true , but Christ is said to be the truth , Ioh. 14. and the holy Ghost is called the Spirit of truth . 1. Ioh. 5.6 . So that albeit that mē deale so vntruly that it is verified of thē ; all men are lyers , Rom. 3. Yet God abides faithfull , and cannot deny himselfe . 2. Tim. 2.13 . So much the Prophet teacheth when he saith ; the mountaines shall be remoued , but the thing which he hath spoken shall not faile . Esa. 58. And our Sauiour saith , Heauen & earth shall passe , but one iot of my word shall not passe . Mat. 5.18 . that is in regard of his power & ability . For the other part of his faithfulnesse , which is his will and readinesse , he is said to be a faithfull Creator , that will haue care of the soules committed to him . 1. Pet. 5. & to this purpose serueth that which S. Iohn affirmeth . Behold what loue the Father hath shewed vs , that we should be Sonnes of God. 1. Ioh. 3. There is in God that faithfulnesse that is in a mother towards her children , for as a woman cannot but pitty her owne child , and the son of her womb , so the Lord will not forget his owne people , Isa. 45.15 . As his arme is not shortned but is still able to helpe ; so his affection towards vs is such , that he is most willing to helpe . In this regard , as hath beene obserued , he is both a King and a Father , the one shewing his power , the other his willlingnes & good-will towards vs ; vpon both these we do ground our Amen , and doe learne , not onely , Credere vcro , beleeue God which is true , but fidere fideli , trust him which is faithfull , vpon this faithfulnesse wee may ground alour Petitions , if we seeke forgiuenes of our trespasses , as Christ teacheth vs to pray , then God is faithful to forgiue vs our sins , 1. Ioh 1. If we wil pray against tentation , the Apostle saith , God is faithfull , and will not suffer vs to be tempted aboue that we are able to beare . 1. Cor. 10. If to be deliuered from euill , which is the last Petition : the Apostle tels vs , The Lord is faithfull , and will stablish vs , and keepe vs from all euill . 2. Thess. 3. Thus we see , both what is our Amen , & wherupō it is grounded . The last thing is , the right saying of this word , which is a thing to be inquired , for the Apostle as though he took care for the right saying of it , saith , How shall the vnlearned say Amen ? 1. Cor. 14.16 . Teaching vs , that it is not enough to say Amen , vnles●e it bee said in right forme and manner . The right saying is reduced to foure things : First , that as the Apostle saies ; We pray with the Spirit . 1 , Cor. 14. For of the foure euill Amens which the Hebrewes note , one is , when our Amen doth not come from an earnest desire , Wee must powre out our hearts before him . Psal. 62.8 . So our Amen must come from the heart : we must bee so disposed , that we may say : As the Hart brayeth for the riuers of waters , so thirsteth my soule after thee ô God. Psal. 42.1 . My soule thirsteth for thee , and my flesh longeth for thee in a barren and dry land where no water is . Psal. 63. without this Amen , our Amen is exanime , a dead Amen . Secondly , a man may desire a false thing , so did the Prophet giue his Amen to the false prophecy of Hannaniah . Iere. 28. but wee must be careful that it be true that we pray for , therefore the Apostle saith , He wil not pray with the Spirit onely , but with his vnderstanding also . 1. Cor. 14.25 . So our Sauiour tels vs , We must worship God , not in Spirit only , but in Spirit and Truth : That i● , wee must haue vnderstanding that our Petitions be true & agreeable to Gods wil. Ioh. 4. for as in thanksgiuing it is requisite , that we sing praise with vnderstanding . , Psa. 47. So the like must be done in prayer ; they are both good ; both to pray with the Spirit and with the mind , therefore it is better to pray with both then with but one alone . Therefore it is a meruaile that any should thinke it enough to pray with the Spirit , though they doe not know in their minde what they pray for , but pray in an vnknowne tongue , as the Church of Rome doth ; seeing the Apostle saith : He will pray both with the Spirit and with the vnderstanding . 1-Cor . 14.15 . and this vnderstanding is not of the words onely , but of the matter that we pray for . We may vnderstand the words wherein the prayer is made , and yet not vnderstand the thing that is prayed for . The sonnes of Zebedee prayed in their owne Language , and yet our Sauiour tels them , Yee know not what yee aske . The Eunuch that was reading the Prophet Esay , no doubt , vnderstood the language of the Prophet ; and yet when Philip asked him : Vnderstandest thou what thou readest ? he answered , how can I , except I had a guide ? Act. 8.31 . Therefore we must pray , not onely Intelligenter , but Scienter : wee must know what we aske , we must bee carefull , that whatsoeuer we aske , be according to his will : for then may wee bee assured , that he will heare vs , 1. Ioh. 5. wee must aske in Christs name . Ioh. 16. Lastly , to a good end : for otherwaies our prayers shall not bee heard : Yee aske and receiue not , because yee aske amisse , Iames. 4. But this is not all that is required , that we may pray with the Minde and Vnderstanding● for we must intend the thing that wee pray for with our heart , that the Lord may not haue cause to complaine of vs , as of the Iewes , that honoured him with their lippes , while their heart was far from him . Isa. 29.14 . That wee may with more attention of heart addresse our selues to pray , our Sauiour bids vs to gather our selues from all things that may carry away , or distract our minds , and to enter into our chamber , there to pray to our Father , which is in Heauen , Mat. 6.6 . This did not S. Peter obserue , when hee prayed : Maister , let vs make here three Tabernacles : and therefore the Euangelist saith : Hee knew not what hee said , Luk. 9.33 . Thirdly , that we may say Amen aright , we must not only vnderstād in our mind , & desire in our spirit the thing that wee pray for , but must confidently look for the performance of that we desire : for vnto this confidence there is a promise made on Gods part , of whō the Prophet saith : That the Lord is nigh to all that cal vpō him in truth , Psa. 145. that is , in faith and confidence , that they shal obtaine the thing that they pray for : therfore our Sauiour saith : Whatsoeuer yee pray for beleeue , and it shall be done , Mar. 11.24 . and the Apostle saith : If we will obtaine our requests , we must aske in faith , without wauering : or else we shall be like the waues of the sea , that are tossed with the winde , & carried a●out with violence , Iam. 1.6 . And we shall not need to doubt , but wee shall bee heard , if we pray in a right manner , if we pray for a right end , that wee may say : Tua est gloria . This confidence and trust hath certaine Limitations : first , we may assure our selues , that God will grant our requests , if it be expedient for vs : and therefore we must not limit God , nor appoint him his time , but as the Psalmist saith : We must direct our praiers early to him , and wait for his pleasure , Psa. 5.3 . We must tary our Lords leasure , Psal , 27. Secondly , though hee grant not the same thing we desire , yet hee will grant vs a better . The Apostle prayed Christ , that the prick in the flesh , the messenger of Sathan , might be taken from him : but he had another answer : My grace is sufficient for thee , that was better , then if God had said , apage Satanas , 2. Cor 12. For if we pray to God in such manner & sort as he requireth , we may assure our selues , our prayers shall not returne into our owne bosomes , Psa. 35.3 . But he will either grant the thing wee desire , or else that which shall be better for vs. Fourthly , that our Amen bee indiuisible , that is , we must say Amen to euery Petition of the Lords prayer : for naturally our corruption is such , that wee can be content to desire the accomplishmēt of some of them , but not of others : we do willingly say Amen to Thy Kingdome come ; but as for Hallowed be thy name , wee giue no Amen to that , as appeares by the whole course of our life , which is nothing else but a profaning and polluting of Gods most glorious and fearfull Name . We would gladly pray for dayly bread , but as for doing of Gods will , and obeying his commandements , we agree not to that . Wee like well of the last Petition , Deliuer vs from euill , but as for that goes before it , Lead vs not into temptation , we will not subscribe to that : for wee doe seeke by all meanes to tempt our selues , and to draw our selues vnto sin . We can be content to pray , that he will forgiue vs our trespasses , but as for the condition , which is , the forgiuing of those that trespasse against vs , wee giue no Amen to that , as is cleare by the wrathfull and reuenging spirit that carrieth most men into all manner of outrages , while they will not learne to put vp wrong , as they are taught by Gods word . Therefore in regard of this Petition , and the condition annexed , our Sauiour saith : Take heed yee say Amen to this intirely : except ye forgiue one another , your heauenly Father will not forgiue you . Mat. 6.15 . Therefore we must haue a care as well to hallow Gods name in this life , as to bee partakers of his Kingdome in the life to come : we must labour as well for the fulfilling of his will , as for the obtaining of daly bread . If wee will be freed from euill , which is the effect of sin , we must take heed that we do not tempt our selues ; and as we would bee forgiuen of God , so we must forgiue our brethren . Lastly , we must say Amen to the reason which our Sauiour vseth in the conclusion of the prayer . As the Apostle saith : How shall the vnlearned say Amen to thy thankesgiuing ? 1. Cor. 14. For there are many that will say with the Leapers , Iesus maister , haue mercy vpon vs : but being cleansed , few , or none will returne to giue GOD thankes , and to say as our Sauiour teacheth : Thine is Kingdome , Power and Glory , Luk. 17. Wee must not onely pray to him when wee lye sicke vpon our beddes , that it would please him , to comfort vs , and to make our bedde in our sickenesse , Psa. 41.3 . but to sing praises to him when he saueth vs from aduersity , and deliuers vs out of our enemies hands , Psa. 106.129 . Our Haleluiah must be soūded as lowd as Hosanna . The Saints in Heauen haue no other prayer but Thanksgiuing ; they cry Amen , Blessing , and Glory , and Wisdome , and Honor , and Power , be to God , Reu. 7.12 . All their song is Amen , Haleluiah , Reu. 19.4 . Therfore if we will come where they are , wee must sound out the pra●s●s of God , as they do ; If wee will be like the heauenly Angels , wee must speake with the tongue of Angels ; If wee say Amen to his praise and honour , he will ratifie his word towards vs ; so that his promise to vs , shall bee Yea , and Amen . Laus Deo perennis . Amen . FINIS . 
A45346	----	A sermon preach'd before Her Majesty the Queen Dowager in her chappel at Somerset-House, upon the fifth Sunday after Easter, May 9, 1686 / by William Hall. Hall, William, d. 1718? 1686 Approx. 63 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A45346 Wing H447 ESTC R30723 11415164 ocm 11415164 47751 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45346) Transcribed from: (Early English Books Online ; image set 47751) Images scanned from microfilm: (Early English books, 1641-1700 ; 1463:9) A sermon preach'd before Her Majesty the Queen Dowager in her chappel at Somerset-House, upon the fifth Sunday after Easter, May 9, 1686 / by William Hall. Hall, William, d. 1718? 38 p. Printed by Henry Hills, for William Grantham ..., London : 1686. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer. Sermons, English -- 17th century. 2008-04 TCP Assigned for keying and markup 2008-06 SPi Global Keyed and coded from ProQuest page images 2008-08 John Pas Sampled and proofread 2008-08 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A SERMON Preach'd before HER MAJESTY THE Queen Dowager , In Her Chappel at Somerset-House , upon the Fifth Sunday after Easter , May 9. 1686. By WILLIAM HALL , Preacher in Ordinary to His MAJESTY . Published by Her Majesties Command . LONDON , Printed by Henry Hills , for William Grantham in Cock-pit-Alley near Wilde-Street . 1686. A SERMON Preach'd before the Queen Dowager , On Rogation-Sunday , May 9. 1686. Amen , Amen , dico vobis , Si quid petieritis Patrem in nomine meo , dabit vobis . — Petite & accipietis , ut gaudium vestrum sit plenum . Joh. 16.23 , 24. Amen , Amen , I say to you , If you shall ask the Father any thing in my Name , he will give it you . — Ask , and you shall receive , that your joy may be full . OUR Blessed Saviour , in that incomparable Sermon at his last Supper , ( of which his Beloved Disciple St. John has given us a Copy , from his thirteenth to his seventeenth Chapter ) reads a Lesson to his Apostles , of the highest importance to their future Conduct and Comportment . He exhorts them with an Eloquence Divine in its Original , an Eloquence Divine in its Force and Energy , to the performance of many things , as hard and difficult , as they were necessary to be put in practice . Besides the Command he gave them of loving one another , and that according to the measures of the Love he bore them ; Sicut dilexi vos : He gave them a clear and ample View , a full Prospect of all those Pains and Afflictions , of all those Torments , of that Death they were to undergo for his sake . He acquainted them with the nature of their Sufferings , with what they were to endure from the Jews and Gentiles , who would both combine , ( like as Herod and Pilate to the Death of our Saviour , ) in the Contrivance of such exquisite Torments , as should put a period to the Lives of the Apostles , with the most intolerable Pains , that could possibly be invented . The Jews would think themselves obliged to destroy them , as Impostors , as Preachers of a false and pernicious Doctrine , a Doctrine so opposite to the Tenor of their Belief , as that was , of their Messias being already come , whom they , obstinately blind through Ignorance , as gross as criminal , expect even to this day . The Gentiles would perform their utmost Endeavours , to offer up these Men a most acceptable Sacrifice to the Divinities they ador'd , inasmuch as the Apostles were to wage War against them , to become their profess'd and irreconcileable Enemies . I need not mention with St. Chrysostom upon this place , the rest of the Contents of this great Sermon of our B. Saviour : I need not give you a more copious Account of his farther Orders or Commands . You know how he encourag'd them , to raise themselves above the Concerns or Cares of this World ; He press'd them to an assimilation or likeness in Holiness , to his Heavenly Father : He did not bid them aspire only to the Sanctity of Angels , Cherubins or Seraphins , of any of the seven ministring Spirits that stand before God ; they were to bear up to the Eternal Father , and from thence to take a pattern of Perfection . You know how he enjoyn'd them , not only to acquire such Vertues as were to adorn or embellish themselves , but to plant them in the Souls of others , to prescribe Rules and Methods of a new Life , of a new Belief , to preach Penance , Afflictions , Crosses , Persecutions even to death , to Men indulging themselves all sorts of inordinate Pleasures : to preach Poverty of spirit at least , as absolutely necessary to Salvation , to Men boundless in their Riches , boundless in their Desires of scraping them together , by all means possible , good or bad ; to preach Humility to the Proud , Patience to those that brook not Affronts , Chastity to the Impure , Temperance to the Glutton ; to controul lawless Usurpation and Tyranny ; to level immoderate Flights of Ambition ; to transform the Idolaters of Vice , into the Admirers and Proselytes of Vertue ; In a word , to transplant Men from Sin to Grace , from Grace to Glory . It was very hard for the Apostles , before whose clear view was plac'd such a Scene or Landskip of future Events , so disagreeable to Sense and corrupted Nature , not to be discourag'd , not to shrink back , not to cry out as upon another occasion , Quis ergo poterit salvus esse ? Who is it then that can be saved ? Our B. Saviour therefore , who well knew how easily Men are deterr'd from doing good , even at the distant view of ensuing Dangers , to animate and encourage his Disciples to an Enterprize , so highly conducing to their own Advantage ; that they might not be disheartned or dismay'd at the mighty Task , after he had convinc'd them in his precedent Discourse , that there was nothing that lay under his Commands , but what was so far from being not feasible , that it was easie , confers upon them more sensible Encouragement in the Verse foregoing that of my Text. In which he promises to give them unconceivable Comfort and Consolation in the midst of all their Troubles and Afflictions ; and then for the obtaining of it , in the words of my Text advises , exhorts , nay commands them to have recourse to Prayer , as the necessary Means to render all Burdens light , all Yokes sweet , all Labours and Pains easie . Amen , Amen , dico vobis ; si quid petieritis Patrem in nomine meo , dabit vobis . — Petite & accipietis , ut gaudium vestrum sit plenum . Amen , Amen , I say to you , if you shall ask the Father any thing in my Name , he will give it you . Ask , and you shall receive , that your joy may be full . As if he had said ( as St. Chrysostom remarks ) , You must not think you must rely upon your own strength , to surmount the Difficulties you are to encounter with : You must implore in your daily Prayers the Assistance of Heaven , and you 'l never fail of its Protection . Petite & accipietis , Ask and you shall receive , offer up your Petitions to the Father in my Name , and he 'l bless your Endeavours , he 'l strengthen them with his all-surmounting Grace , he 'l enable you to withstand and overcome whatsoever would obstruct your Proceedings . Petite & accipietis , &c. Ask and ye shall receive , that your joy may be full . Since therefore our Holy Mother the Church , in a Season sacred to Prayer , do's propose to her Children the Gospel , wherein our Saviour encourages his beloved Disciples , to addict themselves to that holy Exercise , as being the only Sourse or Origin from whence flows the fulness of joy in this World , and the assurance of the ineffable Bliss of the World to come ; I think it will not be unseasonable from the words of my Text , to exhort you likewise ( D. Christians ) to apply your selves with joynt consent , with united affection and fervor , to the devout and holy Exercise of Prayer ; and that , not for these ensuing Days only , wherein we are more strictly engag'd by the Church to pay our respective Duties to Almighty God , the better to dispose us on Thursday next to ascend with Christ in Spirit into Heaven , and prepare us to entertain that supreme Author of all Sanctity and Grace , the Third Person of the ever Blessed Trinity , who descended upon the Apostles in fiery Tongues , and will come to enflame our Souls with the fire of Love ; but during also the series or continuance of your Days ; to the end , that by addicting your selves to an Employment , as necessary as advantageous to a Christian , your joy may be full , Vt gaudium vestrum sit plenum . To this purpose I design , God willing , this day to set before you in the First Part of my Discourse , the Excellency of Prayer , together with the Advantages you may reap from it . In the Second , the absolute Necessity of Prayer , with a short Method how to Pray as we ought . Amen , Amen , si quid petieritis Patrem in nomine meo , dabit vobis , &c. Amen , Amen , I say to you , if you shall ask the Father any thing in my Name , he will give it you . Ask , and you shall receive , that your joy may be full . But that God may bless and crown my Endeavours , that he may seal this solemn Promise of granting what we ask , and make it good in My behalf , I must desire you to joyn your Prayers with mine , that what I shall say , may be to his Honour and Glory , to the good of all our Souls . And to this end let us with our best Devotion implore his Divine Assistance , by the Intercession of the most Holy Virgin-Mother , AVE MARIA , &c. I Am throughly persuaded ( D.A. ) that there cannot be given a more elevated Idea of the Excellency of Prayer , then by shewing , 1. That it came from Heaven . 2. That it conducts us to Heaven . 3. That it makes us find Heaven upon Earth . 1. It came from Heaven , where it was even before the Heavens , before those material Orbs , that now rowl over us , were call'd from the dark , and profound Abyss of unessential Nothing : Before the Angels were establish'd in Glory , God himself was taken up with Prayer ; not as the word commonly signifies with us , Petition or Impetration , in as much as that Supreme and Independent Being could neither Pray in this Sense to others , or make such Addresses to it self . His Prayer was the Contemplation of his own Divine Essence : His Prayer was that Expression or Consubstantial Word , which from all Eternity , as an Eternal , Coeternal Beam shone from the Father : His Prayer was and is a Reflection upon his own unlimited Perfections , in that compleat Resemblance of himself , his Son. When this Word descended from the Bosom of his Eternal Father without either Change or Separation , to cloath himself with our Flesh in the chast Womb of the Virgin-Mother , I find he came among us to teach us what he put in practice himself , the holy Exercise of Prayer . It is written of his House , that it is to be Consecrated to Divine Service or Prayer : Domus mea Domus Orationis vocabitur . And which was his first House , but the Womb of his Virgin-Mother , where he dwelt nine Months in that divine Employment ? The first Chapter of his Prayer-Book , or first Lesson he read , was to comply with the sacred Decrees , with the holy Will of his Eternal Father , as the Royal Prophet says of him , Psal . 40.10 . In capite Libri scriptum est de me , &c. In the beginning of the Book it is written of me , that I should do thy will. I 'le follow thy Orders , my God , I 'le engrave thy Law in the middle of my Heart . When he came into the World at the appointed time , he employ'd in that holy Exercise of Prayer , the space of Thirty Years . This Light of the World shed not a Beam upon benighted Man , he broke not from the sacred Cloud whereinto he had retir'd , Nubes latibulum ejus , till the Revolution of that time was ended . And as if he thought it not enough to spend whole Thirty Years under the Roof of Mary , he repairs to a Desert , a lonely and melancholly Desert , where for Forty Days and Forty Nights , not granting his Body the satisfaction of the least Repast , free from the noise and bustle of the World , he is totally addicted to Contemplation . Our B. Saviour was as well God as Man ; he needed not , by consequence , a private House or Desert to become more recollected , more retir'd ; 't was to give us an Example , to teach us where we ought to Pray , that he chose those solitary Places ; 't was to encourage us to an imitation of his holy Life , to render our Prayers more efficacious , more meritorious , he selected such Conveniences as might be an help to our Prayers . Methinks he acquaints us with his divine Intentions from the Desert , with an Exemplum dedi vobis ; I have given you an Example , that you do as I have done . Ah! my Lord , 't is too much honour for such poor Creatures as we are , to be permitted to address our Prayers to thee ; but what a happiness is it to be invited to Pray in Company with our God ? When he left the Desert , he left not the practice of Prayer ; he quitted not this sacred Employment in the midst of the most pressing Concerns of his Mission : And altho' he equally Pray'd in all Places , and at all Times , the Evangelists have taken a particular care to acquaint us , that after he had labour'd and toyl'd all the Day in Preaching , Teaching , and inviting Sinners to a sincere Repentance , he employ'd the most part of the Night in the Practice of Prayer ; Erat pernoctans in oratione Dei. As he liv'd in a continual Exercise of Prayer , he expir'd upon the Cross ( as we may say ) in the Arms of Prayer ; he consecrated to that purpose the three last hours of his Life ; he drew the Curtains of the Night upon the face of this World , he shrowded it with darkness more seasonable , more proper for Prayer . Ah , what comfort must a serious Meditation upon those three last mysterious Hours our B. Saviour was dying in upon the Cross , bring to the Soul of a repenting Sinner ! He made there an Application of his most bitter Passion , of his most dolorous Crucifixion , of his most painful Death to the Distempers of our diseased Hearts . He Prayed then , that as the whole Series of his Life was spun out for our Good , for our Instruction ; so his Death for our sakes might conduce to the entire Remission of our Sins . He offer'd the infinite Price of his inestimable Blood for the Redemption of Mankind . He begg'd of his Eternal Father to cancel the Debts we had contracted , to blot out of his remembrance our Transgressions , at the same time that he interceded at the Throne of his Mercy for the blind and ungrateful Jews . Pater ignosce illis quia nesciunt quid faciunt . Nor may we doubt , but as he pour'd forth his Soul in Prayer with his last Breath , saying to his Eternal Father , Into thy hands I commend my spirit , so he bequeathed the Spirit of Prayer as a Legacy to us , both to accompany and secure our Exit out of this Life ; and the bowing of his Head to us at that time , is an Invitation to us to lift up our Hearts to him ; Inclinato capite emisit spiritum . Ah my dearest Saviour , I receive with the most profound Submission possible , with the greatest Veneration , thy Holy , thy Divine Spirit ; I embrace it as bequeath'd me by my most tender Master ; I 'le cherish this sacred Depositum , this divine Pledge of an infinite Love ; I 'le carefully preserve it to the end of my days ; for 't is then I desire to die , when I cease to Pray . 2. If Prayer came from Heaven , as we must needs allow , since it was brought us from thence by the Worlds Redeemer , it glories in a Prerogative more to our advantage ; that is , it leads and conducts to us Heaven . 'T is the property of Water , to remount to a Level with its Sourse or Origin . Prayer therefore taking its rise in Heaven , we must attribute to it an Excellency common to it and Grace ; Omnis qui bibit ex aqua hac , fiet in eo fons aquae salientis in vitam aeternam . If any one drink of that delicious Spring , which pious and religious Souls so frequently refresh themselves with in the holy Exercise of Prayer , it shall become in him a Fountain , whose Waters shall reascend as high as their Origin , as high as Heaven , to that inexhaustible Ocean of ever-living Waters . Quid est oratio , ( says to this purpose the great St. Augustin , ) nisi ascensio animae de terrestribus ad coelestia , inquisitio supernorum , invisibilium desiderium ? For what is Prayer , but an elevation of the Soul from terrestrial to celestial Cogitations , an inquisition or search into supernatural Concerns , a fervent desire of purchasing that Happiness , which is as yet out of sight . 'T is for this Reason that Prayer is compar'd to the Ladder Jacob the Patriarch saw in a Vision : As that gave an ascent from Earth to Heaven , as those mysterious Rounds bore the mounting Angels to their Sovereign Lord ; so Prayer wings our earthly lumpish Nature , that we can soar aloft to the Region of Spirits ; and to this purpose it refines our Humanity from all dregs of Mortality . As our Lord was seen leaning upon the utmost Rounds of this mystick Ladder , or rather ( as the Septuagint give a more congruous Construction ) as the Ladder was seen leaning upon our Lord that supported it ; so Prayer derives its efficacy , its vigour and force from the gracious assistance of an all-powerful God , who both raises and draws its Votaries to himself . Finally , as there were in Jacob's Vision seen ascending and descending Angels , they are yet upon the same Concern for Christians devoted to Prayer . They carry our Petitions ( as St. Hilary saith ) to the Throne of Glory , they return to minister for us in the great work of our Salvation . The Soul likewise upon the Wings of Prayer takes her flight to Heaven ; she enters into the Palace of her Lord without controul or disturbance , ( Prayer being the Key of Paradise ( saith S. Augustin ) which gives her admittance into the Royal Bed-Chamber , where she freely entertains her self with an infinite Majesty ) she becomes familiar with her God , she not only obtains his Blessing as her Father , disarms his just Indignation against her own , and the Worlds Offences , atones for her self and others , but addresses her self to him as her dearest Friend , appropriates him to her as her Beloved , with the Spouse in the Canticles ; Dilectus meus mihi , & ego illi . Insomuch that our Sovereign infinitely delighted with such familiar Addresses , invites , encourages , and engages the Soul to continue her languishing Desires . Fac me audire vocem tuam ; Let me hear thee speak . Vox enim tua dulcis ; For thy Voice is sweet and charming . Labia tua sicut vitta coccinea , & Eloquium tuum dulce ; Thy Lips are like a Thred of Scarlet , thy Speech is sweet and grateful . Such was the Prayer of Moses upon the Mount , where he made up to God as to his best of Friends , Discoursed with him face to face , so much to the advantage of the glorious Saint , that one would have thought the Almighty had interchanged Properties with him ; for he seems to tie the Hands of an Omnipotent God , that was ready to dart his revenging Thunder at the criminal Heads of the rebellious Jews . Dimitte me , ( saith the Almighty ) ut irascatur furor meus ; Let me alone , that I may give way to my anger . As if he were unable to resist the Influence of the Prayers of Moses . 3. But we have not only the advantage of being conducted to Heaven by Prayer ; 't is also blessed with a singular Priviledge , that it makes us find Heaven upon Earth . To evidence this Truth , let us settle our serious Consideration , let us fix our Regards upon such devout Christians , as are given to Prayer . We see they are disencumbred from the Bustle , or troublesom Concerns of this World ; we see they are intirely divorc'd from the Creature , totally united to the Creator ; we see they are dead to the Life of the World , living a divine or supernatural Life ; dead to themselves , animated with the Life of God. Ah happy Death ! Happy end of a Life well lost ! Thrice happy beginning of a Life , that must never end ! The union of Body and Soul is the Life of a Man , the separation of the Body and Soul is the Death of a Man ; The union of the Body and Soul with the World , is the Life of a Worldly Man , the Death of a Christian ; The separation of the Body and Soul from the World is the Death of a Man as to the present World , but the Life of a Man in reference to the World to come . Men living with the Life of the World , are dead to Heaven ; Men living or leading their Lives in Prayer , find Heaven even in this World , inasmuch as they are dead to the World , to live with God , to live with the Angels with the Life of God : they are penetrated with God , they are absorpt in God ; they are chang'd by a thrice happy Transformation into God himself . But this Death to the World , ought rather to be stil'd a Resurrection then a Death : A Resurrection with their divine Original Christ Jesus , from the Grave of this World. Those that are risen with Christ , have their Affections taken off from the things here below , they savour nothing but what 's above . Those by consequence that are devoted to Prayer , are risen with Christ ; have a Heaven upon Earth with Christ not yet ascended , will mount with Christ from Earth to Heaven . If the Angels , our Guardian-Angels , to whose care and custody Man , as yet a Traveller , is recommended by God ; if they that keep us in all our ways , that direct our steps through the Mazes of this World ; if they that are so much taken up with our Concerns , as that they are continually upon the Watch , upon the Guard , to secure us from that roaring Lyon the Devil , seeking to devour us ; if they notwithstanding are at the same time bless'd with the beatifical Vision , if they see God , enjoy Heaven upon Earth , certainly there is some proportion between Souls in Prayer , and Spirits upon Duty ; betwixt Souls rais'd above themselves upon the Wings of Devotion , and Spirits below themselves upon Matters of Obedience : if we have regard to the Concern they are engag'd in , their Heaven must be upon Earth . If we look upon the Soul as confin'd to the Body , she has at least an Antipast of that Bliss these Spirits are perfectly possess'd with , since she commences here an Exercise , that must never end : She beholds the face of God , by Prayer , who is to be the Object of her Happiness for all Eternity . Do not we thus enjoy Heaven upon Earth ? do not we thus partake of the Happiness of Angels ? Prayer comes from Heaven , Prayer leads to Heaven , Prayer makes us happy with Heaven upon Earth . O quam suavis est , Domine , Spiritus tuus in nobis ; O my Lord and Saviour Christ , how sweet is thy Spirit ? How beneficial is the Spirit thou hast left us , the Spirit of Prayer which thou hast recommended to us ? From the Excellency of Prayer , and the Advantages we reap by it , 't were easie to conclude the Obligation incumbent on us , as we tender our eternal Welfare , of having a constant recourse to so Religious an Employment : But because among variety of Motives , it may so fall out by the Order of Providence , that some of them at least may conduce , as well to stir up those that will not yet grant themselves so much leisure , even as to think of future Happiness , as to encourage those that are already bent upon the Inquiry , I shall now proceed to shew the Necessity we have , and the Manner how we are to Pray ; which is the Subject of my Second Part. Saint John Damascen defines Prayer to be an Elevation of the Mind to God ; in which we either beg to be deliver'd from Evil , or invoke his assistance upon our selves or Neighbours , to embrace what 's Good ; or pay to him our Homage as our Supreme Lord , our Sovereign King. 'T is evident from the First Part of the Discourse , that the Mind is elevated to God by Prayer : the Explication therefore of the Sequel of this Definition shall be a pregnant proof of the Necessity we are in , of making such Addresses to him , as that we may alleviate the Burden of our Troubles in this World , we may invite the celestial Influence of his Grace upon our selves and Neighbours , we may acknowledge him as we ought , as we are oblig'd , to be our chief Good , our ultimate or last End. We are not , I am fully persuaded , unacquainted with the Miseries we , as mortal Men , are liable or subject to . Homo brevi vivens tempore repletur multis miseriis , ( said Job , who had found the truth of his Assertion by experience ) ; Man living but a short time , is full of many miseries . We know there are Miseries that oppress the Soul , Miseries that afflict and torment the Body . The Miseries of the Soul are many : She is blind , erroneous , ignorant in the Operations of her Understanding ; she is deprav'd in her Will , which is bent upon Evil , which is obstinate , perverse , malicious ; at the best , more prone to acquiesce to the Suggestions of Sin , then comply with the previous Motions of Grace : She is corrupted in her Judgment , decay'd in her Memory ; she is weak and feeble in all her Faculties . Add to these domestick Evils , these in-born Miseries , those she suffers from abroad , those she suffers from the World , from the Allurements of the Flesh , from the Suggestions of the Devil . She is betray'd to the World , by the Concupiscence of the Eyes ; she is a Slave to Sensuality , by the Concupiscence of the Flesh : The Devil Lords it over her , by engaging her , through his Wiles , into Pride of Life . What must she do to be deliver'd from this intolerable Oppression ? Whose assistance must she call upon ? Whose help ? She is closely besieg'd by her Enemies without , she is treacherously betray'd by her Domesticks within : Inimici hominis domestici ejus . To whom shall she have recourse for Succour or Relief ? To whom but to the King , her Supreme Lord , her Sovereign , her God ? To whom shall she send her devout Sighs , her penitential Tears , her assiduous and fervent Prayers ? The Almighty gave her Orders , to call upon him in the day of Affliction ; He promis'd her his Aid and Assistance , upon Condition she would attribute to him the Glory of the Victory , she would return him her Acknowledgments and Homage : Invoca me in die tribulationis , eruam te , & Honorificabis me . The Apostle grievously infested with an intestine War from the Concupiscence of the Flesh , cries out for help to crush the Rebel : Infaelix homo , quis me liberabit de corpore mortis hujus ? Unhappy , unfortunate Man ! what Friend will deliver me from the Body of this Death ? He do's not desire here , as in another place , a separation betwixt Body and Soul ; he begs to be freed from the vicious Inclination of a deprav'd Appetite , which he calls Corpus peccati , the Body of Sin , from whence , as from a noxious and pernicious Root , spring up so many destructive Branches of inordinate Desires . Quis me liberabit ? Who is it that will destroy this Body , this Body of Sin ? Corpus peccati . He calls to mind the Promise of his Lord , and expects relief from the Grace of Jesus . Gratia Domini Jesu Christi . Invoke his Assistance therefore , beg he would extinguish the Rebellion of the Flesh . Ter Dominum rogavi . I have Petition'd thrice , replies the afflicted Soul , Vt auferretur a me stimulus carnis meoe . Neither were his Petitions unregarded ; the Grace he receiv'd at the Instance of his Prayers , enabled him couragiously to withstand all Assaults , repel all Temptations , to triumph over the Enemies that aim'd at his Ruine . Sufficit tibi , Paule , gratia mea . If Prayer prove so necessary to the relief of the Soul , in the midst of Troubles , incompass'd , or rather oppress'd with the intolerable weight of Miseries and Afflictions ; 't is as absolutely requisite against the Miseries that fall upon the Body ; the Miseries of the Body being as grievous , as afflicting in some proportion , as those of the Soul. I need not call upon any other Witness then our own Experience , to manifest the truth of this Assertion . Since that Sin that was unfortunately hatch'd in the Garden of Eden , Man that was before Lord of this Universe , the Master of the World , has now the Universe , the whole World against him . Nature shook him off , as no longer her Darling , when once he had revolted from the Allegiance due to her Sovereign and Creator . The Heavens ever since have prov'd his Bane , in their malignant Influence . The Elements , that jarr and wrangle with one another , meet in the Composition of disloyal Man , not to end , but to continue their Quarrel ; that they , like Samson , may draw after their own , the Ruine of this Philistine . The Beasts , created for his use and service , over whom he was appointed Lord and Master , revolt by a joynt Instinct , that seems to transcend the reach of a Creature , guided only by the blind Impulse of Sense . The Beasts revolt , the Beasts rebel against him ; those that haue not Strength in proportion to their Hatred , do all they can to shun the detestable Object ; those that are able to master this common Enemy , never meet him but they devour him . Were this the Non plus ultra of his Misery , it might be said , his Enemies were only such as were void of Reason : But ah ! unfortunate Man ! thou art an Enemy to thy self , thou hast Man thy Enemy . One levels his Endeavours at the destruction of another . In i●ineribus saepe . Often upon the Road ( says St. Paul ) Periculis Latronum , thy Life 's in danger : Periculis in Civitate , as often in the City . If thou fliest to the Deserts , Periculis in solitudine , the wild and unhospitable Groves harbour thy Enemies . Put to Sea , Periculis in mari , thou hast Enemies at Sea. If thou return to thy Friends , thy Friends are false , thy Friends are Flatterers , thou art likewise in danger there , Periculis in falsis fratribus . Devil with Devil firm Concord holds ; Men only disagree of Creatures rational : As if they were not assail'd by Enemies enough besides , they do their utmost to ruine one another . Where therefore must Man , miserable , unfortunate Man , seek for refuge against the united force of so many pernicious and malignant Enemies ? Where shall he find a shelter from a Storm , that menaces his Destruction on all sides ? Whither shall he run for succour ? To God ( saith St. Chrysostom ) born up upon the Wings of Prayer : Let him flie to the Throne of the Almighty , far above these material Orbs , that surround us , far above the reach of an Invasion , either from the Heavens , Elements , Beasts , or Men. Let him enter In locum tabernaculi admirabilis , usque ad domum Dei ; Let him enter into the place of the admirable Tabernacle , let him enter into the House of God , Vsque ad domum Dei. Oratio humiliantis se penetrat nubes , & non discedet donec altissimus aspiciat ; The Prayer of the humble penetrates the Clouds , and it shall not depart till the Almighty hath granted the Petition . Do the Heavens molest him ? Prayer ( saith St. Chrysostom ) has been a sure Fence against their malignant Influence ; Plagas coeli irruentis delevit Oratio . Prayer has appeas'd the anger of the Elements ; Tempestates sustulit . Prayer has tam'd the savage Beasts ; Impetum Leonum cohibuit . Prayer has compos'd the Differences of Men ; Bella composuit , praelia removit . Prayer has discover'd the Snares Men have laid to entrap one another ; Insidias hominum , mala denique omnia delevit Oratio . But now again , as our Prayers are beneficial to our selves , so also are they to others . As they are a powerful Engin , by which we draw down Blessings upon the Soul , against the Miseries of the Soul ; upon the Body , against the Miseries of the Body ; they likewise are efficacious for the good of our Neighbours , whether Enemies or Friends . To instance in the First , as a more pregnant assurance of the efficacy of Prayer . Who was a greater Enemy to Christians then St. Paul , before his Conversion ? You are not , I suppose , ignorant of the Persecutions he rais'd against the Church in its Infancy , when he bore the Name of Saul , with the Nature of a greedy and ravenous Wolf , that thirsted after the Blood of the Lambs and Sheep , of that tender and loving Pastor Christ Jesus . You know the bloody Designs he was bent upon , when our B. Saviour appear'd to him in the Way , with a Saul , Saul , Quid me persequeris ? Saul , Saul , why dost thou persecute me ? Never Tyrant , the most inhumane Tyrant , was more violent against Christians , then Saul . The Fury he was animated with , answer'd the Cruelty of his Intentions : He was full of Menaces in his Mouth , of Rancour in his Heart , of Fire in his Eyes , of Weapons in his Hands . Saulus spirans minarum & caedis . He travell'd from one City to another , to seize upon Christians , whom he loaded with Irons , whom he dragg'd before the Magistrates , whom he cast into Prisons ; against whom he became as well Executioner as Witness . Rapiebat , vastabat , saeviebat , says the great St. Augustine . I do not exaggerate or enhance his Crimes , when I affirm they were without Bounds or Limits . Saul wag'd a bloody War , not against Christians only , but against Christ himself . As Herod sought his Death amongst thousands of Innocents , Saul aim'd at Christ amongst thousands of Christians ; tho' neither could meet with the Saviour of the World. He escap'd Herod by his flight into Egypt : He could not be assaulted in Person by Saul , as being now risen from the Dead , as being at this time ascended into Heaven . And yet , O Crime never to be paralell'd ! Saul , not satisfi'd with that ignominious , that painful Death the Jews had lately put our Saviour to , extends his furious Rage even beyond the Grave ; insomuch that our Saviour not brooking the Outrage , breaks even from Heaven into unusual Complaints , and dispensing no longer with that sacred Silence he had so strictly observ'd in this World , in the midst of his greatest Afflictions , reproaches Saul's unheard of Cruelty , from the Throne of his Glory , Saul , Saul , Quid me persequeris ? Thus stands Saul a Criminal before us , a Criminal of the blackest die . Thus I have represented him wich these Iniquities about him , to make a deeper Impression in your Souls of the prodigious Efficacy of Prayer , and by consequence of the great Obligation we have of Praying , as well for our Neighbours as our selves , as well for our Enemies as Friends . Saul , however here so black with Crimes , is for all this a glorious Saint , is in full possession of an eternal Kingdom , is reigning with Christ , is an illustrious Member of the Church Triumphant , is an Honour to the Church Militant . Whence proceeds so miraculous a Change , a Change of Name , a Change of Nature ? A Change from Saul to Paul , from an extraordinary Sinner to an extraordinary Saint ? From the Prayers of a Christian , from the Sighs , Tears , and Prayers of a persecuted Christian , a Christian persecuted by Saul himself , a Christian expiring under a Mountain of Stones thrown at him at the Instance of Saul ; To the Prayers of St. Stephen we owe this prodigious Conversion . While the Jews animated and encourag'd by Saul , who ston'd St. Stephen with all their Hands , by taking care of all their Clothes , were answering to the cruelty of his intentions , the Saint lifted up his Hands and Eyes to Heaven , rais'd his dying Voice in a lamentable , but engaging Accent , and as if he had been the Eccho of his Lord upon the Cross , cry'd out to Him , as he did to his eternal Father , Ignosce illis quia nesciunt quid faciunt . His Prayers were heard in Heaven , Jesus saw the Supplicant , Jesus stood visible to the Saint , attentive to his Prayers , and granting his Petition . The Prayers of St. Stephen wrought the entire Conversion of St. Paul. St. Augustine , whom we likewise must needs acknowledge a perfect Convert , at the Prayers and Tears of Monica his holy Mother ; St. Augustine , I say , once the labour of her Womb , now the delight of her Soul , whom she brought forth a Sinner , and made a Saint , introduces our B. Saviour addressing himself thus to the great St. Paul before his Conversion : O Saule , olim quidem te perdere debui , sed Stephanus meus oravit pro te . Saul , I should have destroy'd thee long ago , had not my Stephen's Prayers prevail'd so far , as to disarm my Anger against thee . O Saul , why dost thou persecute me ? Thou art blindly bent against me and mine , and yet at the Intercession of Stephen , I 'le create thee my Servant . O Saule , lupe rapax ; O Saul , thou ravenous Wolf , thou hast devour'd my Sheep : Expecta paulisper , & digeres ; Stay a while , and thou shalt digest what as yet over-loads thy Conscience . Dicam plane , ( continues the great S. August . S. Augustine , a most delicious Flower sprung likewise from the Root of Prayer ) Elisus est filius perditionis , & erectus est vas electionis ; The Son of perdition is thrown down , to rise up a Vessel of Election . Nam si Stephanus sic non orasset , Ecclesia Paulum non haberet ; For if Stephen had not Pray'd in this manner , the Church had never been honour'd with the Merits of Paul. Sed ideo erectus est Paulus ; But Paul was thus rais'd to that sublime Sanctity and Perfection , Quia in terra inclinatus exauditus est Stephanus ; Because St. Stephen with bended Knees call'd not for Vengeance , but Mercy for Paul. Sic auditus est Stephanus ut ejus oratione deleretur peccatum , quod commisit Saulus ; Heaven so far condescended to the Intercession of Stephen , that it granted an ample Pardon to the Crimes which Saul had committed . I think , after such an Example , none ought to doubt of the absolute Necessity of Prayer ; of Praying for our selves , of Praying for the good of others . Heaven , that acquiesc'd to the Prayers of S. Stephen for St. Paul's Conversion , we may justly hope will never deny any thing , that conduces to the good of our own , or Neighbours Souls . Petite & accipietis ; Ask , and you shall receive . Si quid petieritis Patrem in nomine meo dabit vobis ; If you shall ask any thing of the Father in my Name ( says the Son ) , he 'l grant it to your Prayers . But since he intimates here a Method of Prayer , to be true to my Promise , and to render this Discourse as prosicuous as my Time will permit , I 'le supersede a farther Explication of St. John Damascen's Definition , to leave you in a few words the Manner how to Pray . Si quid petieritis Patrem in nomine meo , dabit vobis ; If you ask the Father any thing in my Name , he 'l grant it you . Many Christians , notwithstanding the several Admonitions , the several Incitements they have received , to addict themselves to this devout , this holy Exercise of Prayer , notwithstanding that they are well instructed in the Manner , are still plung'd so far in the Cares and Concerns of this World , that they will not so much as afford themselves a Moment of their Time , though they steal whole Hours for Pleasure or Pastime , for an Employment as obligatory as proficuous . As many , if not more , ( so predominant is Ignorance now adays over Spiritual Concerns ) fall short of the Method , know not how to Pray : the most that do , find not Heaven to answer their Expectations , because they correspond not with their Prayers to its Desires . That I may not be wanting to the Necessities of all upon so great an Exigency , I shall in the Conclusion of this Discourse , Excite those to Pray , that do not ; I shall inform those of the Manner , that know not how ; I shall , to the best of my Endeavours , rectifie the false Measures others have taken of Praying amiss . To this purpose , you flaming Seraphins , that veil your Eyes with your Wings , as not being able to bear that inaccessible Brightness , that is darted from the Countenance of an infinite Majesty ; That shroud with Wings your Feet , in awe and acknowledgement of the Greatness of God ; That have two Wings more to be ready upon Command ; That cover your Eyes with two , your Feet with two , that Fly with two : Give me leave to adapt your Wings to Prayer , to fit it for its appearance before the Throne of the God you adore . Let Prayer be a Seraphin amongst you , place her in your Quire , when her Wings likewise are fitted to her , when she burns with that Love you are inflamed with Seraphins by Nature are all in Love , in Love with God ; their Love is incompatible , is inconsistent with Sin. That Prayer therefore admit not of Sin , is the first Condition . Seraphins veil their Faces , veil their Feet , in Consideration of Gods infinit Greatness ; of their own infinit Littleness or Lowness , in respect of his infinit Height , which is the Second Condition necessary to Seraphical Prayer . Seraphins ask nothing for us , but what conduces to the Honour and Glory of God ; what tends to the Salvation of our Souls , the Third Condition . Seraphins Present their Petitions in the Name , through the Merits of Jesus , the Fourth Condition . Seraphins are always upon the Wing ; Duabus volabant , the Fifth and Last Condition to make Prayer a Seraphin . First then , that Prayer may fit it self for a Seraphin , Sin must be banish'd out of the Soul. Si cor nostrum ( saith St. John , a Seraphin for Love , for the Love of Jesus ) non reprehenderit nos , fiduciam habemus ad Deum , & quicquid petierimus accipiemus ab eo ; If our Hearts or Consciences do not check or accuse us , if our Souls are not defil'd with Sin , Fiduciam babemus , we may have Confidence , we need not fear ; our Petitions shall be granted , our Desires crown'd , our Prayers heard ; we shall obtain whatever we ask . Our Consciences reprehend us ( saith St. Gregory ) as often as we Sin , as often as we swerve from the Commandments of God. Our B. Saviour states the Condition for the Advantage of Prayer , Si manseritis in me , If you dwell in me ; If you live by Grace or Charity a Member of my Body , Quodcunque volueritis , petetis & fiet vobis ; Ask what you please , you shall obtain it . Do not therefore ( D. Christians ) rely upon your Prayers , if your Prayers are not grounded on the Innocence of your Lives . Ne offeratis ultra sacrificium frustra ; Offer not up any more your Sacrifice in vain , ( said God to the Jews , by the Mouth of his Prophet Isaiah ; ) Your Incense is an abomination to me : If you lift up your Hands to Heaven , I 'le turn away my Face , because your Hands are full of Blood. Lavamini , mundi estote auferte malum cogitationum vestrarum ; Wash , purge , and cleanse your selves from the Defilements of Sin ; take from my sight your evil Cogitations . The great St. Augustine to this purpose addresses himself thus to a Sinner in Prayer ; If God should say to a Sinner , Behold , you have call'd upon me , I come , but whither ? Where will you provide a place fit to entertain me ? Do you think I can brook Tantas sordes conscientiae tuae ? such an unclean , such an unsanctifi'd Soul ? Should you invite a Servant of mine to your House , would not you , to save your Credit , take care to remove whatsoever is disgustful out of his sight ? Would not you make it clean , set it in order ? Certainly you would . Yet you have the confidence to invite me to your Soul , in the manner I now behold it , full of Rancour and Malice , full of Fraud and Rapine , full of Pride and Ambition , full of Anger , Lust , and Blasphemy ; to your Soul , the Center of Iniquities . If you have a mind God should enter to inhabit there , provide for his coming , cease to offend , implore his Pardon for your past Transgressions , begin to love him as the Seraphins do . Love is the Soul of a Seraphin ; Love ought to be the Soul of your Prayer . Secondly , Consider the Grandeur , the Majesty of God ; Consider your self , how little , how like to nothing ; Consider what God is , Consider what you are . The Wings before the Face and Feet of a Seraphin , are these or the like Considerations . That Seraphin upon Earth St. Francis , Pray'd in this manner ; Quid es tu dulcissime Domine Deus meus , quid ego vermiculus & pauper servus tuus ? What art thou , my Lord my God! What am I ! A worm , thy poor and wretched Servant . With what Patience , with what Humility , do's an innocent and poor Wretch wait at the rich Man's Door ? With what Submission do's he appear before him ? With far more Respect , with greater Awe should we beg an Alms at the Gates of God's Mercy . As the Eyes of a Handmaid or Slave are fix'd upon the Hands of her Mistress , as she reads from thence her Instructions what to do ; Sicut oculi ancillae in manibus Dominae suae : So should our Eyes stedfastly regard the Grandeurs of the Almighty , and from thence take an occasion to plead for our selves , till he is graciously pleas'd to condescend to the relief of our Infirmities . Thirdly , The Seraphins never Intercede for us at the Throne of Mercy , but in Matters that redound to their Maker's Honour , and the Good of us . Happy were the Christian Soul , that would thus state her Petitions ; Ah unfortunate mistake of many , that with the Sons of Zebedee , know not what they ask ! Some desire Health , some Riches , others to be disencumber'd from the Burden of their Afflictions , some Preferments , Dignities or Honours ; But never consider , with profound Submission to the inscrutable Secrets of Divine Providence , whether the Sickness they labour under , the Poverty they are in , the Troubles they are oppress'd with , their low or mean Condition , be not more suitable to the Will of God , more conducing to the Salvation of their Souls . How many now are tortur'd with unquenchable Flames , for the abuse of that Health the Almighty in anger conferr'd upon them ? ( For through a just Indignation he grants many Petitions , which he , according to the Dictates of his infinit Mercy , had most graciously deny'd ) ? How many with Dives , want Water to cool their burning Tongues , who , had they been contented with a less sensible Poverty then that of Lazarus , would now have been Lodg'd in the Bosom of Abraham ? How many have faln headlong , like those Morning Stars , Lucifer and his Associates ; have set in an eternal Night , because with the Pinions of an irregular Ambition , they endeavour'd to mount above their native Sphere ? How many had exchang'd the Burden of their temporal Miseries or Afflictions , had they born them with Resignation and Patience , for an Eternal Weight of Glory ? Many times the everlasting Happiness or Misery of a Soul is annex'd to a Good or Bad Petition . We ought not therefore to square our Requests according to the Dictates of our own inordinate Appetites , we ought to render them conformable to the Will of Heaven . But whatsoever we importune the Almighty for , let it be desir'd with profound Submission , in the Name , through the Merits of our Lord and Saviour Christ Jesus . Fourthly , Si quid petieritis Patrem in nomine meo , dabit vobis . ; If you ask the Father any thing in my Name , he will grant it you . He says we can do nothing without him ; Sine me nihil potestis facere . We can expect Salvation upon no other Account then his : Our own Merits avail us nothing , but by vertue of his Passion , and precious Blood shed for us upon the Cross . Quicquid ex me mihi deest ( saith St. Augustin ) usurpo ex visceribus Domini mei Jesu Christi , quoniam misericordiae affluunt , nec desunt foramina per quae Effluant . Whatsoever is defective in me , is supply'd from the Bowels of my Saviour's Mercy ; His Blood wants not Channels to convey it self to my Soul : It streams yet in greater abundance through his Wounds upon the Cross , then through his Pores in the Garden . Hence it is that our Holy , our Unerring Mother the Church , concludes her Prayers , Through Jesus Christ our Lord. 'T was he that Redeem'd us from the Slavery of Sin , He is the Door of Heaven , through Him we must enter , which we shall certainly do , if Perseverance crowns our Prayers . Lastly , Perseverance , represented in those Wings of a Seraphin , with which he is constantly upon Duty . Christ many times grants to our Perseverance , what he denies to our Prayers . The Apostles ran to the Sepulchre of our Lord , as well as Magdalen ; but She only had the honour and happiness of seeing him in Person , because She stay'd . Had the Cananean left our Blessed Saviour at that sharp Repulse she first receiv'd , her Daughter had never been Dispossess'd : Neither had Jacob the Patriarch been bless'd by the Angel , had not he struggl'd with him till the dawning of the Day . God denies us many times , or seems not to hear us , to try our Patience , to make proof of our Constancy and Perseverance , to experience the Faith we have in him . He seems not to hear us at all Times , or upon all Occasions , to convince us of our own Misery , of what we are our selves , if left to our selves . Grace would lose its estimate or value , Heaven would sink beneath our Care or Consideration , if every Sigh or Tear , if a few Words , altho' the faithful Interpreters of a sincere Intention , could obtain what they ask at every turn . Coelum vim patitur & violenti rapiunt illud ; We must storm the Empyreum , if we have a mind to gain it ; We must endeavour to take Happiness by force , by force of a constant Prayer . None will ever have their Temples empal'd with a Crown of Glory , that have not persever'd in the Combat . Nemo coronabitur , nisi qui legitime certaverit . We have had an Idea ( D. Christians ) of the Excellency of Prayer , of the Advantages we may reap from the constant Exercise of Prayer . We are convinc'd , I suppose , of the Necessity of Prayer ; We have been furnish'd with the Conditions requisite for Prayer . If we admire it for its Excellency , we should embrace it as an Advantage ; Nay , we ought to comply with so necessary an Obligation , since we are not ignorant of the Manner how to discharge our selves . I was not Master of Ceremonies my self , when I plac'd Prayer amongst the Seraphins . A Learned Author tells us , That a Person constantly addicted to so pious an Employment , has not only the Love of a Seraphin , but likewise enjoys the Perfection of each Hierarchy of every Quire. He is a Cherubin in his Knowledge ; a Throne , inasmuch as his Soul is the Seat or Residence of God , the Temple of the Holy Ghost ; A Domination , in the Government of his Passions ; A Power , in the Dominion over the Infernal Spirits ; A Vertue , in his miraculous Life , in his Life of Miracles ; An Archangel , in his Heroick Enterprizes ; An Angel , in his Prompt Obedience to the Commands of his Sovereign ; A Person , in fine , devoted to Prayer , is a wonderful Epitome of all Heaven . Who would not after this addict themselves to Prayer ? That holy Bishop of Geneva , St. Francis Sales , taxes those that will not , of the want of common Sense . But the foolish and unwise shall perish , ( saith the Psalmist ) ; Simul insipi ens & stultus peribunt . Men may be asham'd of their supine Neglect , in a Business of such Moment and Concern , while they shew themselves so eager in the pursuit of Toys and Trifles . If its charming Excellency do's not invite us , let its Advantages engage us , let its Necessity oblige us . For its Advantages ( saith St. Ambrose ) Vberior est gratia quam precatio , semper enim Dominus plus tribuit quam rogatur ; God is more liberal of his Grace , then we of our Prayers ; he always confers more upon us , then we require , then we look for or expect . Abraham desir'd a Son , and obtain'd over and above the Measure of his Petition , a numerous Progeny from his Loyns , a Progeny as numerous as the Stars ; Obtain'd a Blessing never to be mention'd but with Joy : The Redeemer of the World came from the propagation of his Seed . Jacob the Patriarch beg'd God would be pleas'd to furnish him with Necessaries , with Aliments for the Body , and was stor'd with Riches in abundance , was honour'd with the Company of Ascending and Descending Angels . Solomon Pray'd for Wisdom , and receiv'd Omnia bona pariter cum ea , An affluence of all good things with it . Ezechias Pray'd for his own Recovery , when sick to death , which was granted , with an addition of Fifteen Years , and the Promise of a glorious Victory over his Enemies . The Samaritan desir'd Water , but obtain'd Grace . The Centurion beg'd of our Blessed Saviour to restore his Servant's Health ; Our Lord cur'd the Body of the Servant , and the Soul of the Master . The Thief upon the Cross desir'd only to be remembred when our Saviour came to his eternal Kingdom , whereas our most gracious Lord promis'd him on that very Day to place him in Paradise . Add now to these Advantages , with those above mention'd , the strict Obligation , the pressing Necessity . A Soul without Prayer , is like a City in time of War without Guards , without Walls , without either Food or Ammunition , which the Enemies may take and Plunder as they please . S. Augustin and St. Ambrose , the greatest and Learnedst Doctors of the Church , both center in this Opinion , That a Person stands in as much need of Prayer as of Grace , to attain Salvation . St. Ambrose farther assures us , That Prayer is as much the Life of the Soul , as the Soul is the Life of the Body . Hence I rationally and evidently conclude , That as the Soul is essential to the Life of the Body , Prayer is as essential to the Life of the Soul. The Body without a Soul , is but a foul and ugly Carcass , the Leavings of a Man , the Food of Worms and the Grave . The Soul without Prayer is dead , detestable in the sight of God and his Angels , whose Grave will be the nether Hell , whose Worms those Stings of Conscience which shall never die . As we take all Care possible therefore to preserve Nature , the union of the Soul and Body ; since we are not ignorant of the Means , we ought to take all Care possible to preserve Grace , by a constant Exercise of Prayer . Should you deny your Body its necessary Food , the Soul takes Wing , and leaves the Skeleton ; Should you deprive your Soul of the Sustenance of Prayer , Grace quits the barren , the unhospitable Soil ; the roaring Lion , the ravenous Wolf , the infernal Serpent , each from Hell , every Beast of Prey , Omnes bestiae sylvae , do not pass through only , but inhabit there . Let us Pray therefore always ( D. Christians ) as our Blessed Saviour has enjoyn'd us , Sempe rorare ; not always upon our Knees , with Hands erected , with Eyes lifted up to Heaven , that Ceremony at all times is neither necessary nor convenient : Let us Pray always , by a constant union of our Souls always with God : Let us Pray always , by doing what we do , for the sake of God : Let us Pray always , by bearing our Sufferings for God : Let us Pray always , by desiring what we desire , may redound to the Honour of God : Let us Pray always , by loving what we love for the love of God : Let us Pray always , in fine , by rendring our Thoughts , Words , and Works , constant Effects of Faith , Hope , and Charity . Prayer then and Grace will be individual Companions : Grace will be acquir'd at the Instances of our Prayers ; Glory will be the due Reward of Grace . Gratiam enim & Gloriam dabit Dominus ; For the Lord ( says the Psalmist ) will give Grace and Glory . Which God of his infinit Mercy grant to the Prayers of your most Sacred Majesty , to my Prayers , and to the Prayers of all that hear me , In Nomine Patris & Filii & Spiritus Sancti . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A45346-e160 Jo. 13.34 . Matth 19.25 . Chrysost . Hom. 23. in Matth. I. Part. Matth. 21.18 . Job 22 14. Joan. 13.15 . Luc. 6.12 . Luc. 23.34 . Luc. 23.46 . Joan. 4.14 . Cant. 2.16 . 8.13 . Cant. 2.14.4.3 . Exod. 32.10 . II. Part. Job 14.1 . Matth. 10.36 . Psal . 49.15 . Rom. 7.24 . Rom. 6.6 . 2 Cor. 12.7 . 2 Cor. 11.26 . Psal . 41.5 . Eccl. 35. Chrysost . Hom. 5. de Incompr . Dei Natura . Acts 9.4 . Acts 9.1 . Aug. Ser. 1. de Sanctis . 4. I. Condition . 1 Joan. 3.21 . S. Greg. Mor. l. 17. c. 11. Joan. 15.7 . Isa . 1.13 . S. August . Conc. 3. in Psal . 30. II Condition . Psal . 122.2 . III. Condition . IV. Condition . Joan. 15.5 . August . in Manual . cap. 21. V. Condition . Matth. 11.12 , 2 Tim. 2.5 . Psal . 43.11 . Luc. 18.1 . Psal . 18.1 . 
A47219	----	Directions for prayer, for the diocess of Bath and Wells Ken, Thomas, 1637-1711. 1686 Approx. 31 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A47219 Wing K260A ESTC R217484 99829147 99829147 33583 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47219) Transcribed from: (Early English Books Online ; image set 33583) Images scanned from microfilm: (Early English books, 1641-1700 ; 1869:8) Directions for prayer, for the diocess of Bath and Wells Ken, Thomas, 1637-1711. 16 p. for Charles Brome, [London : 1686] Caption title. By Thomas Ken. Imprint from Wing. Reproduction of the original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Early works to 1800. 2003-01 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2003-04 Mona Logarbo Sampled and proofread 2003-04 Mona Logarbo Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion Directions for Prayer , for the Diocess of Bath and Wells . Price stitcht 1d . Dearly beloved in our Lord , THe Catechism truly teaches all Christians , that they are not able of themselves to do those things they have vow'd in their Baptism to do , namely , To walk in the Commandments of God , and to serve him , without his special Grace , or favorable Assistance , and this then are to learn at all times to call upon God for , by diligent Prayer . How good and seasonable this advice is , you will all see , if you consider what helpless and needy Creatures the very best of Men are . Alas ! our weakness is very great , our wants are very many , our dependance on God for all things , all our lives long , is entire , and absolute , and necessary , and there is no way in the World to gain help and supplies from God , but by Prayer ; so that it is as easie , and as possible to preserve a natural Life without daily Bread , as a Christian Life without daily Prayer . It was for this reason , that our Saviour himself took a particular care , to teach his Disciples to pray , [ Luke 11. 1 ] and it is for the same reason , and in imitation of our Heavenly Master , that I have joyn'd these directions for Prayer to the Catechism . Sure I am , the Zeal I ought to have for your Salvation , can suggest to me nothing more conducing to the good of your Souls , than to exhort and beseech you all , of either Sex , to learn how to Pray . This is the first general Request I shall make to you , and I am the more earnest in it , because my own sad experience has taught me , how strangely ignorant common Peopel usually are of this duty ; insomuch , that some never Pray at all , pretending they were never taught , or that their memories are bad , or that they are not Book-learn'd , or that they want mony to buy a Book ; and by this means they live , and die rather like Beasts than Men ; nay , their condition is much worse than that of Beasts , for the misery of a Beast doth end at death , but the misery of a wicked man does then begin , and will endure to all Eternity . To prevent then as much as lies in me , the damnation of those Souls which God has committed to my care , and to cure that lamentable ignorance and forgetfulness of God , which is the cause of the damnation of so very many , I do not only incessantly pray for you my self , but I beg of you all to pray for your selves , and I beseech you to read the following Instructions ; or if you cannot read your selves , to get some honest charitable Neighbors to read them often to you , that you may remember them , and God of his great mercy reward the Charity of such Neighbors . If any of you , either by your own negligence , or by the negligence of your Parents , or for want of Catechising in your Parish , are wholly ignorant of your duty ; though it be a most shameful and dangerous thing , for one who calls himself a Christian , to know nothing of Christ or Christianity , yet if you are willing to learn , and beg pardon of God for your wilful ignorance hitherto , and will sincerely do your endeavor to get saving Knowledge , and heartily pray to God to assist you , you shall find , that the very entrance of-Gods word giveth light , that it giveth understanding unto the simple . [ Psal. 119. 130. ] I must warn you before-hand , that corrupt Nature will be very busie in hindering the learning of your duty , and thoughts will arise in your mind that the task will be too hard and too tedious for you to undertake ; but I faithfully promise you , to impose no hard or tedious task on you , but such as you your selves shall confess , to be very complying with your Infirmities ; for our most compassionate Saviour teaches me to say no more to you , than you can bear . [ Iohn 16. 11. ] All I shall exhort you to , is to learn your Catechism , which you may do by degrees : If you learn but a line or two in a day , you will , by Gods blessing , in a very short time learn it all over , and you will rejoice , and thank God , for the sudden and happy progress you have made . God forbid you should ever think your selves too old to learn to serve God , and to be saved , both which are taught in the Catechism , and therefore the Catechism is of necessity to be learned : For how can you go to Heaven , if you never learn'd the way thither ? How can you be sav'd , if you do not know your Saviour ? 'T is a great Error , to think that the Catechism was made for Children only , for all Christians are equally concern'd in those saving Truths which are there taught ; and the Doctrine delivered in the Catechism , is as proper for the study and as necessary for the salvation of a great Doctor , as of a weak Christian , or a young Child . But you will be the more encouraged to learn your Catechism , when you see how excellent a help it will be to Prayer , for it will at the same time further your Knowledge , and your Devotion both together ; and the Prayers I intend to commend to you , are chiefly the very Answers in the Catechism , which being daily repeated , will be the better fix'd in your memory , and you cannot imagine any advice for Prayer can be more easie and familiar , than that which directs you to turn your very Catechism into Prayers . You are by this time I hope satisfied , that the Duty to which I exhort you , is no hard task ; and yet I will endeavor , by Gods assistance , to make it more easie , by putting you into an easie method to attain it . If you are wholly ignorant of your Catechism , let it be your first care to learn such Ejaculations , such short Prayers as these , and say them often , and heartily . Lord have mercy upon me . Christ have mercy upon me . Lord have mercy upon me . Lord pardon all my wilful ignorance , and gross carelessness of my duty , for the sake of Iesus my Saviour . Amen . O my God assist me in the learning of my Duty . Lord help me to know , and to love thee . Lord pity me , Lord save me , Father forgive me . Glory be to thee , O Lord , who hast hitherto spared me . O that I might at last learn to glorifie , and love , and serve thee ! Such short Prayers as these , you may easily get by heart , and the method in which I advise you to proceed , is , that in which Children are commonly taught , in regard I am now to look on you as a Child : For there are two sorts of Children ; there are Children in age , and Children in understanding , [ 1 Cor. 14. 20. ] and in this latter respect you are Children , and the same method for the most part is proper for you , which is proper for those that are Children in Age. I must therefore feed you with Milk , before you can be capable of strong Meat , [ Heb. 5. 13. ] and I must look on you as Lambs of my Flock , which I am to use tenderly , and these following Directions which I give to Parents , for the training up their Children in Piety , I do equally design for the training up of you . God of his Infinite Goodness , bless them to you both . I exhort all you who are Parents , to instil good things into your Children as soon as ever they begin to speak ; let the first words they utter , if it be possible , be these , Glory be to God : Accustom them to repeat these words on their knees , as soon as they rise , and when they go to bed , and ofttimes in the day , and let them not eat or drink , without saying , Glory be to God. As their speech grows more plain and easie to them , teach them who Made , and Redeem'd and Sanctified them , and for what end , namely to glorifie and to love God ; and withal , teach them some of the shortest Ejaculations you can , such as these ; Lord help me . Lord save me . Lord have mercy upon me . All love , all glory be to God who first lov'd me . Lord keep me in thy love . Within a little time you may teach them the Lords Prayer , and hear them say it every day , morning & evening on their knees ; with some one or more of the fore-going Ejaculations ; and by degrees as they grow up , they will learn the Creed , and the whole Catechism . Be sure to teach your Children with all the sweetness and gentleness you can , lest if you should be severe , or should over-task them , Religion should seem to them rather a burden than a Blessing . As their Knowledge increases , so let their Prayers increase also , and teach them as they go to turn their Catechism into Prayers , after the manner which I shall shew you , and to confirm and improve their knowledge , bring them duly to the Church to be Catechised by the Parish Priest , that by his familiar and devout Explications of the Catechism , they may learn to understand it , and may be capable of reading the Exposition on it , and other Books of Piety . Take conscientious care to season your Children as early as you can , with the love of God , which is the first and great Commandment , [ Matth. 22. 38. ] and with the fear of God , which is the beginning of Wisdom , [ Psal. 111. 10. ] for the awful love , and the filial fear of God , must always go together . The same method you observe in teaching your Children , the same you may observe in teaching your Servants , according as you see they want teaching , and you your selves will reap the benefit of it , as well as your Servants ; for the more devout servants they are of God , the more faithful Servants will they be to you . Remember , you must teach both your Children and Servants by your Example , as well as by your Instruction , for they learn best by Example ; and if they see you give an example of fraud or lying , of revenge or calumny , of uncleanness or drunkenness , of cursing and swearing , and irreligion ; instead of teaching them to obey God , you teach them to provoke him ; instead of teaching them to honor God , you teach them to blaspheme him ; instead of leading them the way to Heaven , you lead them the way to Hell ; and you will increase your own damnation , by furthering theirs , which God forbid you should ever do . Now that you may the better give a good Example to your Family , I will by Gods help give you a method of daily Devotion , taken for the most part out of the Catechism , which will be suitable to all Christians , be they never so well instructed , and which you may by little and little teach your Children ; and which those who have been bred up in ignorance , and are Children in understanding , and are yet willing to be taught , may learn to say also , as the capacities of either do increase ; for a Christian must never stand at a stay , but must be always growing in Grace , and in the knowledge of our Lord and Saviour Iesus Christ , [ 2 Pet. 3. 18. ] A method of daily Prayer . As soon as ever you awake , offer your first thoughts and words to God , saying , Glory be to the Father , and to the Son , and to the Holy Ghost : Three Persons and one God blessed for evermore : All love , all praise be to thee . As you are rising , say , I laid me down and slept , and rose up again , for the Lord sustained me : All love , all glory be to God. [ Psal. 3. 5. ] As soon , as you are drest , kneel down , as our Saviour himself kneel'd , [ Luke 22. 41. ] at his Prayers ; and remember you are in Gods presence , and say your Prayers with Reverence and Devotion . Morning Prayer . Glory be to thee , O Lord God , for my preservation and refreshment , and for all the Blessings of the night past , for which , All love , All praise be to thee , Father , forgive me all the evil of the night past . for the merits of Iesus my Saviour . Amen . O merciful God , keep and protect , and bless me this day , and prosper me in my Calling , and preserve me from sin and danger , for the merit of Iesus my Saviour . Amen . I believe in God the Father Almighty , . &c. All love , all glory be to thee , O God the Father , who hast made me and all the World. All love , all glory be to thee , O God the Son , who hast redeemed me and all Man-kind . All love , all glory be to thee , O God the Holy-Ghost , who doest sanctifie me , and all the elect people of God. All love , all glory be to thee , O Father of mercy , who in my Baptism didst make me a member of Christ , thy own Child , and an inheritor of the kingdom of Heaven . O my God , I do this day dedicate my self to thy service , and do renew the promise and vow of my Baptism . I do from my heart renounce the Devil and all his works , the pomps and vanity of this wicked world , and all the sinful lusts of the flesh ; from all which , Good Lord deliver me . I believe all the Articles of the Christian Faith , and I will keep thy holy Will and Commandments , and walk in the same all the days of my life . All this , O Lord ; I am bound to believe and do , and by thy help to I will ; and I heartiy thank thee , O Heavenly Father , who hast call'd me to this state of salvation , through Iesus Christ my Saviour ; and I pray unto thee to give me thy Grace , that I may continue in the same to my lives end . Lord , hear me , help me , pardon my failings , supply all my wants , and the wants of all faithful People , which I sum up in the words of thy own beloved Son , Our father which art in heaven , &c. After the like manner you may pray at night . Evening Prayer . Glory be to thee , O Lord , for my preservation , and for all the Blessings of the day past ; for which , all love , all praise be to thee . Father , forgive me all the sins I have this day committed , either in thought , or word , or deed , either against thee , or against my neighbor , for the sake of Iesus my Saviour . Amen , Amen . It grieves me , O merciful God , that I should daily offend thee : But I repent , O pitty and pardon me , for the sake of Iesus thy Beloved , Amen , Amen . O my God , keep and protect , and bless me this night , and preserve me from sin and danger , for the sake of Iesus . Amen , Amen . Lord , refresh me this night with seasonable sleep , that I may rise the next morning more fit and able to serve thee in my Calling , for the sake of Iesus . thy Beloved . Amen , Amen . I believe in God the father , &c. All love , all glory be to thee , our God the Father , who , &c. as in the Morning . I desire thee , O Lord God , O Heavenly Father , who art the Giver of all goodness , to send thy Grace unto me , and to my Wife and Children , to my Husband and Children , Father and Mother , Brethren and Sisters , Kindred and Friends , Master and Mistris , [ you must name these Relations , according as you stand related ] and to all people , that we may worship thee , serve thee , and obey thee , as we ought to do : And I pray unto thee , that thou would'st send us all things that be needful , both for our souls and bodies , and that thou wilt be merciful unto us , and forgive us our sins ; and that it will please thee , to save and defend us , in all dangers , ghostly and bodily , and that thou wilt keep us from all sin and wickedness , and from our ghostly enemy , and from everlasting death : And this I trust thou wilt do of thy mercy and goodness , through our Lord Iesus Christ. Amen . Lord , so be it . Lord , hear me , help me , pardon my failings , supply all my wants , and the wants of all for whom I pray , which I sum up in the words of thy own beloved Son , Our father which art in Heaven , &c. As you are going to bed , say , I will lay me down in peace , and take my rest , for it is thou , Lord , only that makest me dwell in safety , [ Psal. 4. 9. ] As you began the day , so end it with glorifying God , and when you are in bed , say , Glory be to the Father , and to the Son , and to the Holy Ghost , three Persons and one God , blessed for evermore . All praise , all love be to thee . I earnestly beg of God , to make you sensible your selves , and to give you grace to make your Children and servants sensible also , how Necessary , and Happy , and Heavenly a Duty Prayer is , and how many exceeding great and precious Promises God has made to those that devoutly pray to him ; and if you are thus sensible , you will not content your selves with Morning and Evening Prayer onely , but you will be desirous , if you have Opportunity , to retire about Mid-day , for a few Minutes , that you may imitate the Devotion of holy David , and of Daniel , and pray three times a day , Dan. 6. 10. and that you may not want a help for Noon-tide Prayer , the Catechism shall supply you . Prayer at Noon . At evening , and at morning , and at noon-day will I pray , and that instantly , Lord , hear my voice , [ Psal. 55. 19. ] Glory be to the Father , and to the Son , and to the Holy Ghost : As it was in the beginning , is now and ever shall be , world without end . Amen . All love , all glory be to thee , O God the father , who hast first loved us , and hast given thy beloved Son to die for our Sins , and to rise again for our Iustification . Have mercy upon me , O God , after thy great goodness , according to the multitude of the mercies do alway mine offences . Wash me throughly from my wickedness : and cleanse me from my sin . Make me a clean heart , O God , and renew a right Spirit within me , for the sake of Iesus thy Beloved . Amen . O Lord God , who seest I am not able of my self to walk in the Commandments , and to serve thee ; be pleased to help and strengthen me by thy special Grace , that I may daily and sincerely perform my duty towards thee , and my duty towards my neighbor , for the sake of Iesus my Saviour . Amen . O my God , give me grace to believe in thee , and to love thee with all my heart , with all my mind , with all my soul , and with all my strength ; to worship thee , to give thee thanks , to put my whole trust in thee , to call upon thee , to honor thy holy Name and thy Word , and to serve thee truly all the days of my life , for the sake of Iesus thy Beloved . Amen . O my God , give me grace to love my neighbor as my self , to do to all men as I would then should do to me ; to love , honor and succor my Father and Mother [ this clause must be left out , if your Father and Mother be dead ] to honor and obey the King , and all that are put in Authority under him ; to submit my self to all my Governors , Teachers , Spiritual Pastors , and Masters ; to order my self lowly and reverently to all my betters ; to hurt no body by word or deed ; to be true and just in all my dealing ; to bear no malice nor hatred in my heart ; to keep my hands from picking and stealing , and my tongue from evil speaking , lying and slandering ; to keep my body in temperance , soverness and chastity , not to covet or desire other mens goods , but to learn and labor truly to get mine own living , and to do my duty in that state of life , unto which it has pleased thee to call me , for the sake of Iesus thy Beloved . Amen . Lord hear me , help me , pardon my failings , supply all my wants , which I sum up in the words of thy Beloved Son. Our Father which art in Heaven , &c. Instead of these two last Prayers , you may sometimes say the Ten Commandments , which you may turn into a very good Prayer , by saying after every one , Lord have mercy upon me , and incline my heart to keep this Low. Where you not only beg pardon for the sins you have committed against each Commandment , but you also beg Grace to keep it . At the end of them you may say , Lord have mercy upon me , and write all these thy Laws in my heart , A beseech thee . And so conclude with the Lords Prayer . Do not think that this Practice of Prayer will be too hard , or too long for young persons , or for labouring people ; for if you cannot say them all , say as much as you can ; or if you are at Day Labour , or have not time or convenience to say them , offer up to God two or three hearty Ejaculations in their place : but if you can get time and convenience , say them all , and I dare assure you , that all the three Forms of Prayer which I commend to you , will not in all take up a quarter of an hour ; and certainly that Person has very little sense of his Duty , very little concern for his immortal Soul , very little Honour for God , or value for Heaven , who will not spend one quarter of an hour in the space of four and twenty hours , in the Service of God , and the Salvation of his own Soul. I do by all means exhort you to give your Servants a few Minutes leisure at Noon , to pray after your Example , and to use your Children to do the same , for they will soon be able to say the Lords Prayer , and two or three Ejaculations , and teach them to say these at Noon , as well as at Morning and at Night , and 't is incredible to think how much good this Practice will do them , and what great comfort you your selves will reap from the early Devotion of your Children . To further this Devotion in your Children , instead of Idle Tales and Songs , which pollute their Souls , and when they come to be serious , will cost them great pains to unlearn : You must teach them short Psalms by heart , which will exercise their Memories and Piety both together ; and as you teach the Psalms to your Children , I exhort you to learn them your selves . You cannot imagine the great benefit of learning Psalms by heart ; for when you are under any Temptation , or are in any affliction , or when you lye waking in the Night , or when you are Sick , these Psalms will come into your mind , and the Devout repeating them will yield you most seasonable Consolations . The very Common People , in the first and purest Ages of the Church , were so sensible of the Spiritual advantages of learning Psalms , that they learn'd the whole Psalter by heart , and sang or said the Psalms in their Shops , and at the Plow , insomuch that St. Iames makes it the proper expression of Christian mirth , [ Iames 5. 13. ] If any be merry , let him sing Psalms . This is the way to store your own and your Childrens minds with Ejaculations , or short Prayers for all Occasions , which I advise both Old and Young to accustom themselves to , because it is the true way of Praying without ceasing , and it is a kind of Prayer most easie , and may be used at any time of the day , or in any place , and is one of the most efficacious means in the World to keep us in Gods favour , which is of all things most desirable . Ejaculations . At going out , or coming in . Lord , bless my going out and my coming in , from this time forth for evermore . [ Psal. 121. 8. ] At Meals . Lord grant , that whether I eat or drink , or whatever I do , I may do all to thy Glory . [ 1 Cor. 10. 31. ] At Work. Prosper thou the work of my hands , O Lord , O prosper thou my handy-work . [ Psal. 90. 17. ] In the Shop or Market . Lord , give me grace to use this World , so as not to abuse it . [ 1 Cor. 7. 31. ] Lord , grant that I may never go beyond , or defraud my brother in any matter , for thou art the Avenger of all such . 1 Thess. 4. 6. In temptation or danger . O God , make speed to save me : O Lord , make haste to help me . At any time of the day . Wherever I am , whatever I do , Thou lord feest me : O keep me in thy fear all the day long . [ Prov. 23. 17. ] Lord , give me grace to keep always a conscience void of offence towards thee , and towards men . [ Acts 24. 16. ] Lord , teach me so to number my days , that I may apply my heart to Wisdom . [ Psal. 90. 12. ] O let my mouth be filled with thy Praise , that I may sing of thy Glory and Honor all the day long . [ Psal. 71. 7. ] All love , all glory be to thee , O God , who didst first love me . Unto him that lov'd us , and wash'd us from our sins in his own Blood , be glory and dominion for ever and ever . Amen . [ Rev. 1. 5. ] O blessed Spirit , thed abroad the love of God in my heart . Praise the Lord , O my soul , and all that is within me , Praise his holy Name . [ Psal. 103. 1. ] Praise the Lord , O my soul , while I live will I praise the Lord : yea as long as I have any being , I will sing Praises unto my God , [ Psal. 146. 1. ] You that have Families , I do further exhort , that besides your private Prayers , you would offer up to God , a Morning and Evening Sacrifice in your Families , and that every one of you would take up the Holy Resolution of Ioshua , As for me , and my House , we will serve the Lord , Iosh. 24. 15. ] And the Prayers I advise you to use , are taken out of the Common Prayer , as being most familiar , and of greatest Authority withall . If any of your Family are gone abroad to their Work before the rest can be ready , call that little Congregation about you that is at home , and you that are present , pray for those that are absent , and by this means those that are absent upon necessary Employments , will share in the blessings for which you pray . Morning Prayer for a Family . Let the words of our mouths , and the meditations of our hearts , be alway acceptable in the sight : O Lord , our Strength and our Redeemer . O God the Father of Heaven , have mercy upon us miserable sinners . O God the Son , Redeemer of the World , have mercy upon us miserable sinners . O God the Holy Ghost , proceeding from the Father and the Son , have mercy upon us miserable sinners . O Holy , Blessed and Glorious Trinity , three Persons and one God , have mercy upon us miserable sinners . O Lord we beseech thee , mercifully hear our Prayers , and spare all those who confess their sins unto thee , and they whose consciences by sin are accused , by thy merciful pardon may be absolved , through Christ our Lord. Amen . Almighty God , who seest that me have no power of our selves to help our selves , we give thee humble thanks for thy preservation of us this day past [ or this might past ] and for all the blessings thou daily vouchsafest us ; and we beseech thee to keep us both outwardly in our bodies , and inwardly in our souls ; that we may be defended from all adversities which may happen to the body , and from all evil thoughts which may assault and hurt the soul , through Iesus Christ our Lord. Amen . Almighty God , whose Kingdom is everlasting , and power Infinite , have mercy upon the whole Church , and so rule the heart of thy chosen Servant James our King and Governor , that he ( knowing whose Minister he is ) may above all things seek thy Honor and Glory ; and that we and all his Subjects ( duly considering whose Authority he hath ) may faithfully serve , honor , and humbly obey him , in thee , and for thee , according to thy blessed Word and Ordinance , through Iesus Christ our Lord , who liveth and reigneth ever one God , World without end . Amen . Unto thy gracious mercy and protection , O Lord , do we commit our selves this day [ or this night ] and all our relations and friends : Lord prosper us in our callings : Lord bless us and keep us : Lord make thy face to shine upon us , and be gracious unto us : Lord lift up thy countenance upon us , and give us Peace , both now and evermore , for the sake of Iesus thy beloved , in whose own blessed Words , we sum up all our wants . Our Father which art in Heaven , &c. The same form , changing but one word , is proper for the Night as well as the Morning , to make Family Prayer the more easie to you . That Prayer which I have set down , wherein you pray for the King , and pray for your selves also , that you may be good Subjects , I exhort you never to omit , because you know that the Countrey wherein you live , was the onely seat of the late Rebellion , and the Tares of Sedition have been Industriously sown among you , and you have the greater reason to pray that you may continue firm in your Allegiance ; besides , St. Paul teaches you , that to Pray for Kings , is good and acceptable in the sight of God our Saviour , [ 1 Tim. 2. 2 , 3. ] To your Family Prayers , you may add , as you see occasion , one of these following . Almighty and everlasting God , give unto us the increase of Faith , Hope and Charity , and that we man obtain that which thou doest promise , make us to love that which thou doest command , through Iesus Christ our Lord. Amen . Lord we beseech thee , Grant thy people grace to withstand the temptations of the World , the flesh and the Devil , and with pure hearts and minds to follow thee the only God , through Iesus Christ our Lord. Amen . Prevent us , O Lord , in all our doings , with thy most gracious favor , and further us with thy continual help , that in all our works begun , continued , and ended in thee , we may glorifie thy holy Name ; and finally , by thy mercy obtain everlasting life , through Iesus Christ our Lord. Amen . These and the like short Prayers , may be said alone in the Closet , as well as in the Family , by changing onely the number , and for ( we ) saying all along ( I ) and for ( us ) saying ( me . ) As for Example , when you read any part of the Holy Scripture , either alone by your selves , or with your Families , both which you should do daily , if you have leisure , but if you have not , see that you do both on the Lord's days , and on Holy days , and before Reading , say this Prayer . Blessed Lord , who hast caused all Holy Scriptures to be written for our learning , Grant that we [ I ] may in such wise hear them , read , mark , learn , and inwardly digest them , that by patience and comfort of thy Holy Word , we [ I ] may embrace , and ever hold fast , the blessed hope of everlasting life , which thou half given us in our Saviour Iesus Christ. Amen . God of his infinite Mercy bless these Instructions to his Glory , and to the furtherance of your Devotions , through Jesus the beloved . Amen . Amen . FINIS . 
A33973	----	A reasonable account why some pious, nonconforming ministers in England judge it sinful for them to perform their ministerial acts, in publick, solemn prayer by the prescribed forms of others wherein several of their arguments are modestly propounded, opended and justified against pretended answers given to them, either by Ireneus Freeman, or Mr. Falconer, in his book entituled Liberitas ecclesiastica, or others : the strength also of the several arguments brought by them, for the lawfulness of forms to be used universally by ministers, in their publick ministrations, is fairly tried. Collinges, John, 1623-1690. 1679 Approx. 304 KB of XML-encoded text transcribed from 90 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A33973 Wing C5330 ESTC R14423 12390872 ocm 12390872 60993 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33973) Transcribed from: (Early English Books Online ; image set 60993) Images scanned from microfilm: (Early English books, 1641-1700 ; 935:6) A reasonable account why some pious, nonconforming ministers in England judge it sinful for them to perform their ministerial acts, in publick, solemn prayer by the prescribed forms of others wherein several of their arguments are modestly propounded, opended and justified against pretended answers given to them, either by Ireneus Freeman, or Mr. Falconer, in his book entituled Liberitas ecclesiastica, or others : the strength also of the several arguments brought by them, for the lawfulness of forms to be used universally by ministers, in their publick ministrations, is fairly tried. Collinges, John, 1623-1690. Freeman, Ireneus. Falkner, William, d. 1682. Libertas ecclesiastica. [12], 164 p. s.n.], [London? : 1679. Reproduction of original in Union Theological Seminary Library, New York. Attributed to John Collinges. cf. NUC pre-1956. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Controversial literature -- Early works to 1800. 2006-11 TCP Assigned for keying and markup 2006-11 Apex CoVantage Keyed and coded from ProQuest page images 2007-01 John Latta Sampled and proofread 2007-01 John Latta Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A Reasonable Account , Why some Pious , Nonconforming Ministers in England judge it Sinful for them to perform their Ministerial Acts , in publick , solemn prayer by the Prescribed Forms of others . Wherein several of their Arguments are modestly propounded , opened and Justified against pretended answers given to them , either by Ireneus Freeman , or M r. Falconer , in his book entituled Libertas Ecclesiastica , or others . The strength also of the several arguments brought by them , for the lawfulness of forms to be used universally by ministers , in their publick ministrations , is fairly tried . 1 Pet. 4. 10. As every man hath received the Gift , even so minister the same one to another , as good stewards of the manifold Grace of God. If any man speak , let him speak as the oracles of God , &c. As wee believe , so wee speak . Rom. 14. 23. He that doubteth , is damned if he eate , because he eateth not of faith : For whatsoever is not of faith is sin . Habemus quidem nos etiam in Ecclesiâ nostrâ Agendas , & ordinem in sacris celebrandis servandum ; sed nemo alligatur precibus aut exhortationibus Liturgiae nostrae : proponuntur tantum ut paradigmata , quibus precum aut exhortationum materia & forma , quoad substantialia judicantur , non ut iisdem verbis astringantur ministri . Didoclavii Altare Damasc . p. 613. Anno 1679. To the Reader . WE suppose thee not so much a stranger in our Israel , but that thou knowest , that from the 24 of Aug. 1662. very many hundreds of ministers and many of them ( their greatest adversaries being judges ) of no invaluable parts , and worth have not onely been removed from the Ecclesiastical livings of which they were possessed : but also incapacitated to take any other . And very many of them with their wives & children left to live meerly upon the charity of their friends , who formerly valued their ministry . Had it been for any immoral debauchery , for any ignorance or negligence of or in their work ; they had but been deservedly dealt with , & had deserved no great pity : but it was because for fear of sinning against God , they durst not do diverse things , which were made the terms of their abiding in their station . Possibly , had the like number of any sort of persons in England , for so many years been debarred of making any advantage of their education for a livelihood , their complaints would have been louder then theirs have been . We are not ignorant how much some of our Brethren ( at ease in Zion ) have magnified these poor mens portions of alms , during their begging time . To which wee shall onely say , That though wee shall ever adore Gods goodness in enlarging the hearts of some , that these good men have been kept alive , and from a scandalous beggery ; yet we are pretty well assured , from the diligence wee observe in those that love thus to talk to heap up parsonages upon parsonages , & sine cure's & dignities to make one livelihood ; that wee do not think , what ever liberty they give their tongues , that any valuable person amongst them would have been content to have changed lots with the best of the N. C. or to have been tied up to feed at the Rackstaves they have fed at . Wee desire for ever to bee thankful both to God , and our most gracious sovereign , for the liberty wee for a little time enjoyed to preach the Everlasting gospel , though as to maintenance it extended ( as all know ) no farther then to begg cum privilegio . Under these circumstances wee might reasonably have expected that our Brethren should have had pity upon us because the hand of God had touched us . But alas , in stead of it , we have seen continual reason to cry out with Job , How long will you vex our souls , and break us in pieces with words ? These ten times have you reproached us , and are not ashamed that you have made your selves strange unto us , why do you persecute us ! and are not satisfied with our flesh ? yet had they been our enemies that had done thus , then wee could have born it , but they were not they that magnified themselves against us . They are men that were our Equals , our Acquaintance : Wee took sweet counsel together and went to the house of God in Company . Had they been some of our Brethren who felt the smart of former times for adherence to his late Majesty , or using the Liturgy ( then prohibited ) wee could have born it , though they had mistaken the due objects of their wrath ; there being none of us , that wee know of , who hurt them : many of us , who heartily pitied them , to our utmost served them , to our power relieved them . But the truth is , these are not the men , from many of these wee have found the measure we meted to them : But they are those whom wee thought of our mind & could heretofore dispense with their consciences to serve God without Liturgy or Ceremony , & in all things do as we did ; if not serve the time to some degree beyond what wee durst dispense with : These mostly are the men , who have turned themselves into every imaginable form , in which it could be thought they could abuse their brethren the servants of the same Lord & Master . Some ( not it seemes so good at an Argument ) think it worth the while to peruse the pamphlets & sermons , printed during the late troublesome times ; & to pick out Such sentences as any present Nonconformist then used , & to put them together to represent the N. C. as men seditous , rebellious , ungovernable , &c. forgetting in the meantime that some Doctours of their own , and in great request , are far more deeply chargeable then any N. C. wee could ever yet hear of . And forgetting also , the Act of oblivion , which was necessary for every man of them that in those times was worth any thing , & that to save his life : & that a Great person ( then whom the church had not in his period a greater friend ) was at last found so far to need it , as his friends thought fit to plead it in bar to some Articles against him . Another comes forth and picks out some passages , ( the product of a Luxuriant wit and fancy ) in some N. C. sermons and writings , these he stretcheth upon the tenter , & thinks he hath made N. C. ridiculous enough to the world : Forgetting all this while , that there was a great Prelate ( not many years since ) out of whose sermons fourty times as much might have been returned them , and improved to a far other advantage to the dishonour of their way , if this would have done it , or could have been judged a fair way of dealing . Others gather up all sentences they can find out of the N. C. of former times , and their business is to represent the N. C. inconsistent to themselves : men that can never tell what they would have , &c. In the mean time torgetting how the circumstances are altered ; how many things are required now , not required then : and as to those things which are the same , how strangely our circumstances are varied : besides that since their times matters have been argued at a another rate then they were before : and that the present N C. did never swear into the sense of their forefathers . Another thinks it the easiest way to abuse them , by feigning dialogues betwixt Con. & Noncon . there hee can make the poor Non. Con. speak as simply as hee desires , and this it seems is a great Trophy . Another complements them not thus far , but falls upon them with a cartwhip and all the Rhetorick of Billingsgate : and then writes another book to persuade the world , it is his duty to revile them . He thinks to kill them with envenomed words , & then to say , He hath done God good service . Most of them make it one ingredient in their sermons and discourses , That the Non. Con. are a pack of aunces , men whom they have no hope to convince , that have nothing to say for themselves , but are perfectly factious , biassed , & prejudiced persons . Wee refer thee , Reader , but to D r. Parkers & some others scripts , & if thou hast so much patience , do but there read with what Moral language ( the first of them especially ) hath treated persons to whom he is far inferious both in age and learning , but he hath received a deserved answer . The truth is , All these are but serving another design : who sees not that there is a New mess of Divinity bringing into the world , which is not like to be well digested , or received indeed while the N. C. are in any reputation , but wee shall leave that to other hands . As to our present purpose , Reader ! If our Adversaries could have satisfied themselves to have represented us guilty of all manner of errors in our conversation ; wee might possibly have trusted our repute to those who every day see us , and know our way of life : but when this is not enough to them , unless they can also perswade the world , that wee are fools , and have nothing to say for ourselves , so as it is but a vain thing for their Rabbi-shipps to discourse us . When in truth , they have said nothing in answer to what hath been said by some of us , which any , but themselves , will call Reason . — quis sit iniquae Tam patiens gentis , tam ferreus ut teneatse . This hath made us ( who have other work enough to do ) to give thee the trouble of these following sheets . Every one who knows any thing , knows that Six or Seven things must bee done by us , before wee can bee admited into a capacity to take any livings , and so bear our share in what they call the Church of England , none of which wee can submit to ; not because of scandal onely , ( though the Duke of Ormonds domestick chaplain would make the world believe so ) but because we judge every one of them unlawful : and have arguments , which appear very probable to us , to evince them such . Amongst them this is one , Wee must ordinarily perform our ministerial acts in Prayer , by the prescribed forms of others . Wee believe that of all things required of us there be many think , we have least to say for our opinion in this . This is it wee have fixed upon , and have given thee some of those arguments which makes this appear to us very probably sinful . Wee have not willingly omitted any thing , any of them hath said in answer to any of them , nor misreported any of them . Wee make thee our judge ( Reader ) whether they have said any thing amounteth to an answer . If they can destroy the probability which these arguments appear to us to have , wee shall then put some of the other Six things in dispute : but till then wee need go no farther . Wee have been a little the more concerned to do this , because wee have observed , That in the time of his Majesties most gracious Indulgence , Some who appeared not before , appeared to justify the lawfulness of all and Every thing required of us ; if it were possible , to persuade the Parliament to believe , that there is no reason for any indulgence towards us . Amongst others the Reverend M r. Falconer , a Norfolk minister ( at this nick of time ) ingaged himself ; with what success , ( so far as he hath spoken to the point under our hands ) wee have examined : and freely leave the judgment to every unbiassed , understanding Reader , Wee could have wished so worthy a person , a better argument , or better time ; for it is now that time of the day as to those things , as a man can promise himself little repute from writing about them : there being hardly room left for a new wit to croud in , wee have not willingly balked any thing M r. Falconer hath said ( for wee had nothing to do with what he saith in justification of our Liturgy ) being not yet come so far as to dispute the lawfulness of these or those forms . Wee have desired to treat Mr. Falconer with that honour which wee truly have for him , though wee be of another mind to him ; and think wee have made it appear he hath not said enough to make of his mind , any reasonable person otherwise minded . But , Reader , as to this Read and judge ; and the good Lord lead thee and us into all truth , and bring us all to one mind & one heart . A Reasonable Account , why some Pious , Nonconforming ministers in England judge it Sinful for them to perform their Ministerial Acts , in publick , solemn Prayer by the Prescribed . Forms of others . CHAP. I. The Question stated , What is not the Question ? What is ? No question about the lawfulness of forms in general , nor forms of a mans composure for his own use , nor about any good use of forms , nor about the lawfulness of the use of scriptural forms , nor about short ejaculations : But onely concerning the Lawful use of forms of Prayer composed by fallible men , & prescribed to others , to be by them ordinarily used , in stated , solemn prayer , whom God hath fitted for the ministry by giving them the Gift of prayer . The negative asserted . § . 1. AMongst all Paralogismes , there is none more unworthy of a Scholar , then , that which the Logicians call , Ignoratio Elenchi where the Opponent cheats his adversary , and the hearers , with an argument that seemes to conclude against the question , but indeed doth not ; nor is there that wee know any matter in controversy , where in dispute , this fallacy hath been made more frequent use of , then in the Question under our present debate . Let us therefore first truely state our Question , that our adversaries may know what we speak , and whereof we affirm and not loose their labour in proving what we do not deny , nor bring arguments no way concluding the thing in Question betwixt us . § . 2 The subject of the Question is , Forms of Prayer dictated or prescribed by other men , to be ordinarily used in solemn prayer by ministers of the gospel , furnished by God with the gift of prayer , and having a natural liberty to use those gifts . The Question is whether the use of them bee lawful or no ? We deny it , & say wee have arguments which appear to us very probable , whence wee have formed a particular judgment of conscience , that they are Vnlawful , that is , That without sinning against God , we cannot ordinarily use them , in the discharge of our ministerial Act in solemn prayer . § . 3 Hence appeareth . That wee are not disputing 1 Whether there may bee a good and lawful use of Forms of Prayer . Wee desire with all thankfulness to God , to own and acknowledge the profitable labours of those , who have drawn the matter of prayer for more ordinary , & more extraordinary occasions into Forms ; from whence both young scholars , and private Christians , may bee taught the ordinary method , and matter of prayer . And allow the same use of good Prayer-books , as of good sermon-books , for Instruction of those that are less knowing . It is onely the use of them as our Prayers is in question betwixt us . 2 Nor do we question , the lawfulness of using all forms of Prayer for our Prayers ; or part of our Prayers . I if there can be found any forms of Prayer , which either God or Christ , or any in Scripture deriving authority from him , hath commanded to bee used , undoubtedly we ought to use it , whether it be under such an express command or no , we believe it may bee used as a part of our prayer , though we do not think our selves obliged to it . 2 If any minister distrusting his memory , or invention , shall think fit to compose a prayer , or more prayers for his owne use , we doubt not but he may do it ; he serveth God here as God hath given him the gift , & we should be loth to condemn him . The question is onely of forms composed for our use by others , & those neither pretending to the Authority of Christ , or his Apostles . 3 Nor do we question the lawfulness , of any persons using a form of prayer 1 We do believe it lawful for such persons as are to join with others in prayer , to make use of his words who speaketh , which can bee but a form to them , did we say it is lawful ? yea , it is Necessary . 2 We do also believe it lawful for him that ministreth in prayer to others , to use the prescribed form of anothers composure , if hee can do no other , we mean : if hee hath not the gift of prayer to which many private Christians have not attained ; yea , and many whom the church , in the beginning of Reformation , was forced to use for ministers ; and we should not find any difficulty to allow other ministers also to do the same : Supposing them immediately hindred by God ( which often happens by some diseases in the head ) that at this or that time they cannot use the gift they have . The Question is onely about Ministers , and such as have the Gift , or might have it , and are not by the hand of God immediately hindred so as they cannot exercise the gift , which they may do Ordinarily . 4 Neither is the question about short Ejaculations , but solemn , stated Prayer . Wee are not so ridiculous , as to think wee may not say , Lord have mercy upon us , or the like , because it is a form . The Question then truly stated is this whether it bee lawful for ministers ordinarily to perform their ministerial acts in solemn , stated , publick Prayer by reading or reciting forms of prayer , composed by other men in obedience to the commands of superiours ? § . 4 From whence it appeareth , That all arguments brought to prove the lawfulness of composing forms , or ministers composing them for their own use , and so using them , or peoples praying by the form of him who ministreth , or Christ commending a form to his disciples , or God prescribing forms of blessing , or Davids or other holy penmen of scripture composing , or proposing , or using forms , ( if it could bee proved that they were at first composed , & commended for constant use , and so used generally ) or from the lawfulness of the using of them by and commending them to such , as had , or have not the gift of prayer , or the use of short ejaculatory forms . Are perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arguments that proceed ex ignoratione elenchi and cannot conclude the Question . All that we affirm is this , That our consciences do , from arguments which to us at least seem highly probable , judge . That it is unlawful for ministers having the gift of prayer , ordinarily to perform their ministerial acts insolemn , stated , publick Prayer ; by reading or reciting forms of prayer composed by other men confessedly not divinely & immediately inspired , although our superiours do require this of us . What those arguments are , which to us appear highly probable in the negative part of this Question , we now come to declare . CHAP. II. The first Argument , drawn from the nature of the Gift of Prayer , considered as a Mean given us by God in reference to the Act natural & proper , therefore the use not to be omitted . The Propositions opened & proved . The Insufficiency of six answers given to this Argumemt . A 7th given by Mr. Falconer examined and found also insufficient . The Assertion freed from diverse absurd consequences which some would incumber it with . The Argument not conclusive against the lawfulness of hearing men praying by forms . § . 1. OUr first Argument we thus state , To omit a mean for the performance of a Religions act given us by God for it , & being natural & proper , at the command of man when we perform that Religious action is sinful ▪ But for a minister having the gift of prayer , ordinarily to perform his ministerial act in prayer , by reading , or reciting forms of prayer composed by others confessedly not divinely inspired , is for him to omit a natural & proper mean given him by God in order to the performance of such Religious act , and in the omission of it to perform such Religious action ; Ergo. That a mans Gift , or Ability fitly to express his mind unto God in Prayer is given him from that God , from whom come all spiritual gifts , every good and perfect gift ( as the Apostle speaketh ) we think will be denied by none who understandeth any thing of the Scriptures . Nor that this Ability is given to a man by God , as a means in order to help him in the performance of the Act , for to what end else , can any imagine it given ? which maketh it to bear the Notion of a Divine Mean , and being so , it must be most Proper , unless men will pretend to be wises then God , and that it is most Natural , is as obvious : now that such Gifts must not be neglected , the Apostle is plain , 1 Tim. 4. 14. Neglect not the gift that is in thee A precept extending as well to one ministerial gift as another . But least any should say , we do not neglect that , the use of which superiours prohibit : We put in the word Omit , now who so in the performance of the act doth not use This Gift , doth most certainly Omit the use of it , and about the lawfulness of this omission at the command of men is the Question . We judge this sinful , and that partly from Scripture , partly from Reason . § . 2 We judge so from Scripture , 1 Pet. 4. 10 , 11. As every man hath received the gift , so minister it one to another , as good stewards of the manifold grace of God ▪ If any man speak , as the oracles of God : if any one minister , &c. The Apostle is evidently there speaking of gospel ministrations , and giving a Rule about them , his Rule is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As every man hath received the Gift , ministring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the substantive to that must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the same which the Apostle expresseth in a little different phrase . Rom. 12. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As God hath divided to every one a measure of faith . v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . According to the Grace given to us . The Apostle makes the gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which we are to minister , and we are commanded to minister according as we have received it . Now in administrations , by other mens forms ( and prayer is the one half of our ministry ) we neither minister The gift ; nor as every one hath received the gift ; but as we find in the Book , or in the forms prescribed . A gift indeed we use , Reading is a gift , but not the gift of prayer . § . 3 But if we had no such express Scripture , The very light of Nature and Reason , would make this very probably appear to be the will of God to us . 1 Because we use in an act of worship a less proper , less natural , and perfectly human mean : and in the mean time we omit a more proper , more natural & Divine mean. 2 Because wee cannot use other mens forms , omitting our own gift , but we must omit a mean given us by God for the act , to use a mean under no Special divine prescription . And we think it but reasonable , that nothing but a special divine prescription , should controle a general rule , whether written in Scripture , or approving it self to our Reason . Especially , if it be in matter of Divine worship , and to be done ordinarily . This is our first Argument , delivered and opened with as much freedom and plainness , as we are able to express it in . We have indeed met with Six or Seven answers , but such as we cannot acquiesce in ; we will fairly relate them all , and shew why they apear to us by no means satisfactory . § . 4 Some have gone roundly to work , denying any such gift , as the gift of prayer ; But this is either to deny what is evident to sense : viz. That there are some persons able fitly to express their minds to God in prayer : or to deny the Scriptures which say , Ja. 1. 17. That Every good gift and every perfect gift cometh from above , from the father of Lights . Besides , That it stubbeth up all Liturgies of Prayer by the roots , none it seems having any ability to make them . But those who have thus answered have been very few and very invaluable . § . 5 Others therefore tell us , That all ministers have not this gift , and it were unreasonable to presume it in such a clergy as that of England , consisting of 9 , or 10000 persons . To this we answer . If they who answer thus , intend by all Ministers , all who are ordained by men , or , all those whom the church in some stress of necessity is forced to make use off in stead of ministers , have not the gift of prayer , we do agree it : But if they mean that , All those who are sent of God into the ministry have not the gift of Prayer , we think we should too much trespass upon the reverence we owe to God , if we should grant , That hee sendeth any into his work , whom hee hath not first fitted for all the parts of it . 2 We do grant , That there may be such a state of the church when for the present , it cannot be furnished with perfect ministers ( by perfect , we mean such as are tolerably fit for all the parts of their work ) Our forefathers experienced this , both in the beginnings of our Reformation in K. Edw. & in Qu. Eliz. time , as also did our Forefathers Brethren in other churches : They were so far from finding persons enough fitted to pray & preach , that were well affected to a Reformation , that they had much a do to find such persons enough , that could read ; And it is said , the Priviledge in our courts of Judicature which persons guilty of theft ( separated from Burglary & other crimes ) have , comes from this defect of former ages : And we do believe that the Orginal or continuance of Liturgies upon the Reformation , owes it self in a great measure to this . But we say , These were but Tanquam ministers , better these then none , their Reading may give the people some instruction . But 3ly suppose some that must be made use off for , the present necessity of the church , have not the gift ; must they therefore who have it be restrained in the use of it ? We do indeed think , that it will be hard to find nine or ten thousand scholars in England , furnished with the gift either of praying , or preaching in any tolerable manner : and one great reason is , Because they have been so tied to a Liturgy , that they have never applied themselves to the study of the Scriptures , and their own hearts , as they should : but to tie up all to the use of such forms , is the ready way , never to have such a number . Therefore this answer is far from a satisfaction . § . 6 Another hath told us , That the same gift may serve for several uses : and he that useth it to one use , is in some cases excused from using it in another : especially , if he be hindred by authority . This gift he saith , may be used another way both in the worship of God , & out of it : In the worship of God , because the same faculty which enableth a man to utter a good prayer to God , enableth him to make a good exhortation to people ; Out of the worship , else those Laymen who have it , and are no ministers , sin . This is Ireneus Freemans answer in his book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But certainly this author had forgot whereof he spake By the gift of prayer must be understood , An ability in man fitly to express his mind to God in prayer , in asking things agreeable to his will. Can this gift , or faculty be used in making good orations & exhortations to the people ? or can any thing be spoken more absurdly then to say , That the gift of prayer may be put to some other use out of Gods worship , ( Surely the author doth not think it lawful to pray to Saints & Angels ) But by the Gift of prayer , he certainly understands nothing but the gift of speaking , or at most of speaking sense : But surely the gift or ability of working in Brass , & iron , & wood are differing abilities , or gifts , though at several times they be exercised by the same person , & proceed from the same reasonable soul . But distrusting this answer , he hath a Fourth . § . 7 That the man sinneth not , who omiteth a gift , when the using of it would hinder another : and this he saith excuseth ministers , that they do not pray without end , but afford some time for preaching , yea , and for reading too . Yea , he saith , without this most men would be inexcusable if they did not come into the church and make prayers there : For in that they do not , it is manifest they use not their gift . He applies it , p. 20. If the laws say , that he who will use his gift of prayer , shall not use his gift of preaching , but lie in prison or worse ; it is manifest , that it is better to use one of these gifts , then by using them both , to be suffered in the use of none . Now , good Reader , judge if it be possible , an ingennous soul should be patient at such Ridiculous trifling , was there ever any further question then , Whether it be lawful to omit the use of the gift , when we are performing the Religious act to which the gift relates ? Did ever any say ▪ They were bound to use the Gift of prayer at all times , or onely at all times when they ministred in prayer ? 2 Is the gift of prayer onely to be used in temples , that a Layick may not use it in his family , if he hath it ? Is not this a learned Medium to prove , That those who have the gift of prayer , may ordinarily omit the use of the gift of prayer given them by God , as a mean for it without sin , when they are performing the act to which it relates : because , When they are not to perform such acts , but acts of a quite differing species , they may omit it . He saith , The exercise of the gift of Prayer may be omitted when it would hinder the use of the gift of preaching . He saith true , if the hindrance of the exercise of the gift of preaching proceedeth from the irregular , and disorderly use of his gift of Prayer , by the voluntary act of him who hath both gifts : and stands bound to use both in their order , he may omit such a measure of the use of one , as would hinder the due use of the other . But certainly he otherwise speakes very impertinently , and not like a Divine : For in that I am hindred in the exercise of the gift of preaching by a meer human law , is the fault of others ; nor can I sin in it , if I be free to do it , without such circumstances as are sinful . It is the sin of others that we are not suffered to do what God hath called us to do , and as he hath required us to do it . Now whether such ordinary praying would not be our sin , is the matter in question ? God needeth not mans ly for his glory . A fifth answer we have met with is , That a minister hath a liberty to use his Gift of Prayer , before his sermon , and in his own private family . This is more then any thing before said , But , 1 It reacheth not the Question , for stil he must Ordinarily perform his ministerial Act in Prayer in the omission of the Divine mean , given him on purpose for the performance of it : for certainly , He that useth the prescribed forms of others as oft as he publickly ministreth , doth it Ordinarily , in his ministerial act . 2 If we look wistly into the law , we shall find it is but an assumed liberty men take to use their owne gift in prayer before their sermons , and this Bp. Wren & Cosins understood well enough , & therefore would indure no such thing where they had to do . And this M r. Kemp hath told us in print , in a sermon ( since printed , preached in St. Maries in Cambridge ) with this brand upon such practice , That it is a Geneva trick , brought in by John Calvin , & Thomas Cartwright . For his liberty left him in his family , that is not in his publick ministry , besides that we shall shew anon , that granting this Principle , That obedience to superiors in this case is our duty , we lie at mercy for that too : and both these pretended liberties may be taken away , when our superiours will please to say , you shall do so no more . § . 9 For a Sixt Answer , we are slightily told by some , That the Church must judge , whether her Ministers have such gift of prayer or no ? But , 1 Certainly it were a strange judgment for a church to make , that none of her ministers have the gift of prayer . 2 Again we freely agree , That the church must judge whether men have both the Gift of prayer , and preaching too ; but we say this should be , before she trusteth them with the publick ministry : for in setting them apart to the ministry , she hath passed her judgment , That they have an ability both to pray and preach , Or else she hath dealt very unfaithfully to her Lord and Master , by ordination declaring , That Christ hath sent those whom he never sent , when she ought first to have proved them . 3 If the church hath found her self mistaken , she ought to confess her error by removing them from the ministry , who are not fit for it ; not to help them , by prescribing them , what to say . A late Reverend Author Mr. Falconer in his Libertas Ecclesiastica , p. 120. hath given us another answer , viz. That gifts may be limited , which ( he saith ) is manifest , because by the will of God bounds & limits were set even to the use of the extraordinary Gifts of Gods Spirit . 1 Cor. 14. 26 , 27 , 28 , 33. This is all which that Reverend Author saith to this argument , besides what we shewed the weakness of in our reply to the fifth Answer , now , to this we answer , That the word Limited is a very general term . We will freely grant , That Limitations may be put and that by present superiors upon the disorderly and extravagant use of Ministerial gifts , and that is all which is proved by that text , 1 Cor. 14. 26 , 27 , 28 , 33. The words are these . v. 26. How is it then ( Brethren ) that when you come together , every one of you hath a Psalm , hath a Doctrine , hath a Tongue , hath a Revelation , hath an interpretation . Let all things be done to Edifying . v. 27. If any man speak in an unknown tongue let it be by two , or at most by three , and that by course , and let one interpret . v. 28. But if there be no interpreter let him keep silence in the church : and let him speak to himself and to God. v. 33. For God is not the Author of confusion , but of peace in all the churches of the saints . Here is indeed a direction given by an infallible Apostle for the exercise of those extraordinary gifts ; A direction whose end was Edification , and this by the avoiding of Confusion and a reason given : For God is not the author of Confusion , The Confusion is plainly by the Apostle signified . 1 That several persons who had these extraordinary gifts , would at the same time be communicating to their Brethren their Psalms , their Doctrines , their Revelations , their Interpretations , Their gift in languages . 2 That those who could speak with diverse tongues never regarded to have what they said interpreted , from whence nothing could proceed for Edification , while many understood nothing of what was said : and manifest Confusion , several persons gabling diverse things , at the same time . To the avoiding of which the Apostle directeth . 1 That they should not speak together , but successively , & by course . 2 To avoid undue lengths , That not above Two , or Three at most should speak at the same time . 3 That if any should speak an unknown language , some one should interpret , That what was spoken might be understood by all . This is all the Apostle saith . Is there any Noncon . that will not most freely grant all this ? 1 That Two or Three ministers should not pray and preach together to the same auditory , and if any will be so disorderly the superior ought to restrain them , that there be no Confusion . 2 That if ministers will protract their discourses to unreasonable lengths , they may be restrained . 3 That if any be so vain , as because he can speak Latine , French , Dutch , or any other language , not generally known to his poeple , he will pray , & preach in such language : The superiors shall forbid it , & that by authority of this scripture . But surely , our Reverend Brother is so much of a scholar & a Divine as to conclude , That because superiors may thus far restrain the notorious , & evident abuse of gifts ; therefore they may as they please limit the use of them ; yea , forbid the use of them ordinarily in the performance of those Acts to which they relate . If indeed he could have proved , That the Apostle had sent them a Manuscript of his own ( and we know he had parchments ) of Prophesies , Doctrines , Psalms , Revelations , and commanded them that when they Prophesied , taught , sang , they should ordinarily use them , & none but them . This had come nearer the business , ( yet not home to it , till the same Infallibility could be asserted for present superiors , as for the blessed Apostle ) as well as the same constitution of God for them to direct in all matters of worship , and Ecclesiastical order ; which none can deny the Apostles to have been possessed of : Yet the Apostle knew the mind of his master too well , to send them books to pray & preach by , but onely directeth them to such an use of those Gifts with which God had blessed them , as might be without what all men would cry out off as confused , clamorous , disorderly , and unreasonable : because the generality of hearers not understanding them , could not possibly get any good or advantage from them . Our Reverend Brothers Argument must lie thus . If the Apostle Paul might in the Church of Corinth direct , that none might speak in anVnknown tongue , nor Two or Three gabble together , nor any ( though he were able ) minister in a language which the people understood not ; and the Corinthians were bound to obey : Then the Church or Churches of the present age , may command all their ministers when they pray , for three parts of four of their time so spent , to spend it in praying ( omitting any use of their own gifts ) by reading , or reciting the prescribed forms of prayers which they shall send them : And those ministers are bound to do accordingly . We leave our Reverend Brother upon second thoughts to judge of the validity of this consequence , and do believe that it will not justify it self to his own private thoughts : we cannot ( we profess ) reconcile it to any degree of Reason . Here is a manifest arguing from things of one kind , to things of another , and that quite different . It being one thing , to restrain the abuse of gifts , another thing to restrain the use and that not as to order of time , and so as to make the use of them ( still established even in every individual act ) intelligible , and of use to the church : but so as it shall be onely denied or Suppressed , as to the far greater Number of those individual acts wherein they should be used . The upshot therefore of this argument is , Those of our Brethren who will answer this argument , must bring us some Medium which will conclude . That it is lawful for ministers of the gospel , having a spiritual gift given them of God ; as a proper mean to help them in the performance of their Ministerial acts in solemn , publick prayer : yet at the command of superiors , ordinarily to perform those acts , omitting the use of such means , and using the prescribed forms of others . Which we can by no means agree to . 1 Because of the force of the scriptures before mentioned . 2 Because , we think we should allow men wiser then God , if we should in practice prefer a mean of mere human invention , before one that is Divine ; and therefore more proper , and ( we are sure ) more natural . § . 8 We meet with no more ( pretended ) direct answers to our argument . We are aware of the indeavours of some , to reduce it to absurdity ; with what success , we shall very shortly examine . They tell us that admitting this Principle , 1 All those Eminent Divines would be condemned , who have used or do before their Sermons use a form of their own composure , The vanity of this will appear from our stating the Question . 2 He who preacheth must preach ex tempore . This is as idle as the other , we argue not for praying ex tempore ; but onely in the use of our own gifts , which certainly excludes not previous meditation ; men may use what of that they please . 3 We must not use the Lords prayer . Let any one read our question , & see if it concludes against any such thing . 4 The ministers also must make hymns , and people must not sing by forms . As if we had not scriptural forms to which we are tied in singing , composed by men divinely inspired . We think Apochryphal Anthems to be sang in publick worship no more lawful , then Liturgical forms of Prayer . Nor can it be proved , that Hymn-making , or singing is an ordinary ministerial act : Nor that God hath to any promised the gift of Psalm , or Hymn-making ; but it is certain he hath promised the Spirit of prayer , Zech. 12. 10. Rom. 8. 26. 5 Nor do they speak any thing more to the purpose , who tell us that according to our Principle , None must join with others in prayer , for the speakers prayer is a form to him . The Question is not about him who barely prayeth , who hath nothing to do but to exercise his grace : but about him who is in prayer to minister unto others . 6 We have met with some , who have indeavored to encumber this argument with another absurdity , telling us that according to this Principle , Every minister who is able to interpret the Hebrew of the old Testament , & the Greek in the new , is bound to read the scripture according to his own interpretation : and not the translation received in the Church where he ministreth . And indeed of any thing we ever heard objected , this cometh nearest an argument to bring our Principle to an absurdity ; But yet we think it is not sufficient : For , not to dispute , whether Publick Reading of the scriptures be ( though a good work and fit to be used in the Congregation , as Moses was read in the Synagogue ) strictly a ministerial act ; we never read Christ saying to his Ministers , Go & read : so , as for ought we know , The scriptures may in the publick Congregation be read by inferiour officers ( as is very ordinary , in other Reformed Churches ) we say , not to insist upon this ( which yet were a foundation not to be shaken ) we take that Principle which ( if we remember right ) we have some where read in M r. Capel , to be a true Principle , That God never yet had a church in any place of the world , but he at the first planting of it , and so after ( as there was occasion ) stirred up the Rulers , to employ some in making a true version of the scripture ; which persons so employed , God hath , upon experience , been found constantly so to asist , That they have not erred or mistaken in any point of Doctrine necessarily to be known & believed : and that it is his will , that particular ministers , & members in such churches in their ordinary use , & reading of the scriptures , should use such version , or the version of some other church , which they may find more exact & perfect . This is so fully proved by experience , & the frequent use which both Christ & his Apostles made of the Septuagint version ( though as full of mistakes as any other , if compared with the Hebrew ) that nothing is to be said against it , nor need any more be said in answer to this objection . The sum of what is said is this , That to interpret the body of scripture to be read to people is no private ministerial act , or gift , nor is any single minister fit to be trusted with it , nor to enter a dissent to the ordinary version used either in the church of which he is a member , or some other orthodox church as to a particular text , but with great modesty and upon weighty grounds . § . 9 We think enough said to justify our argument against all answers we have met with ; and those , who are so ready upon all occasions to send us for satisfaction to Mr. Hooker & D r. Sanderson , should do well to tell us in what Page of either of their works this argument is answered : for we can in neither of them find an answer to it . Our adversaries may also see , that we do not neglect to inquire into all their writings for satisfaction : Though it be our misfortune to find them rarely speaking to the true question , but first making to themselves a man of straw , then pelting him with arguments , and immoral language . § . 10 Hence also appears to our weaker Brethren an obvious reason , why some of us can at a pinch hear other ministers pray in the use of such pescribed forms ; though our selves cannot use them : When we join in prayers with others , we have nothing to do , ( provided the petitions we hear be according to the will of God ) but to say , Amen , exercising our faith , &c. But if we be our selves to Minister in prayer , either we are mistaken , ( which we must first be convinced of ) or besides the exercise of Grace , God requireth also , we should use Our Gifts being the mean he hath given us for those acts : Whether he who ministreth acquitteth himself to God or no ? Viderit ipse , it is nothing to us let him look to that . Nor can there be any thing of scruple in the hearing of ministers praying by the forms of others ( provided the matter ) of them be good , and according to the will of God : Unless some should scruple it , as encouraging a minister in that which they judge sinful . But why may not we think , That he who doth use them , doth it in an humble distrust of his own abilities , & thinks at least that he doth agere optimum , do his best ? Why must we think our selves infallible ? We dare not judge those who we think have the gift of prayer , but think not fit to use it in their ordinary service ; because their superiors command the omission of it : but as we do not judge them , so we dare not practice after their copy . Whether it be sin in them we freely leave to Gods determination , we are sure it would be sin to us . As we believe , so we speak , sowe must act : but shall freely listen to what any of our Brethren can say to the taking away of the appearing Probability , both of this argument , or any other we shall bring . In the mean time we would not be crowed over , as such dunces who have nothing to say : but are hardned with Prejudice , blinded with passion , biassed by false Principles , &c. See Dr. Asheton's Ded. Ep. Nor as meerly peevish & Grubstreet Divines , &c. which with abundance more of such brutish stuf another useth . Till these confident men have let the world know , That they have given a sufficient answer like scholars to what we say , and that they are good at something else besides reviling , we are not careful to answer them . CHAP. III. The second argument . The terms opened . What is meant by Attention , Intention , & Fervency ? Both propositions proved . M r. Freemans answer considered . What M r. Falconer hath said , in answer to this argument , proved in sufficient . The Judgment of the Leyden Professors , and the Walachrian classis not duely opposed to this Argument . M r. Falconers three reasons why forms should not hinder devotion answered . § . 1 WE proceed to a second Argument which we thus state , To use such a mode , in the ordinary performance of our duty in solemn publick prayer , as either from the necessary workings of human nature : or otherwise upon experience we find , either hindring the Attention of our own , or others thoughts to the duty : or the Intention and Fervency of our own , or others Spirits in the performance of the duty , when we can so perform it as neither of them will be to that degree hindred , is Vnlawful : But for him who hath the Gift of prayer , ordinarily to perform his ministerial Acts in publick solemn prayer : is for him to use such a mode in those Acts of worship as either from the Natural workings of human nature , or from some other cause scarce avoidable is upon experience found to hinder his own Attention and also the Attention of others thoughts to the duty , and the Intention & Fervency of his own , & others spirits in the duty , when in the mean time he hath a natural ability so to perform it as neither of them will ( at least to that degree ) be hindred ; Ergo ▪ This we conceive to be what by Mr. Falconer is represented as a second Objection under the terms , That it is disadvantageous to devotion . We shall with what candor becomes us towards a person of Mr. Falconers worth & candor , consider both what he saith in answer ; And also ex abundanti , what we find to have been said ( to less purpose ) by any others ; And examine , whether what he or they have said , amounteth to a strict answer , which may free us from the probability of truth which appears in this argument . § . 2 For the Proposition it is so evident from Scripture , being indeed a branch of the commandment which our saviour calls , The first and great commandment , Thou shalt love the Lord thy God with all thy heart , and all thy soul , & all thy strength : And inforced by so many Scriptures directly requiring Attention of thoughts , and Fervency of Spirit in all the service of God , ( especially in prayer ) That we never met with any bold enough to deny it : For he who denieth it must affirm , That though God hath commanded us to love him with all our heart , soul , & strength : yet , if man commands us not to do it , it is lawful , though God hath commanded us to serve him with the Attention of our thoughts ; & with Fervency of Spirit ; and commanding us to pursue this end , hath also enjoined us to use the means most proper for it : yet , If our superiour commands us to use such means as are less proper , we may lawfully do it . Which to us appears very strange assertions , neither becoming Divines , nor good Christians , nor indeed rational men : For supposing that there is a God , The light of nature is enough to shew us , He must be served with all our hearts , with the highest attention of thoughts , & intention , & fervency of Spirit . § . 3 So as all the Question can be , is about the Minor proposition , Whether he that performs his Ministerial act in Solemn Prayer by the prescribed forms of others , doth not use a mean less accommodate to his own & others Attention of thoughts , and Intention & Fervency of Spirit : then he who deales with God immediately , using his tongue to express conceptions first formed in his own heart ? To us it is next to a demonstration that he doth , and that upon that account it is unlawful : to which purpose we desire , That these things may be wistly considred by any deliberate person . § . 4 Whether it be possible for any person to read any discourse , be it a Prayer , a sermon , an Oration ( what it will ) with that degree of Attention of thoughts , as he must pronounce the same discourse with by heart : if he so pronounceth it as but to speak sense ? We do think none will find , or say it is . The thoughts of man are wild things , & impatient of a long intense abode upon any object ( we speak of the generality of men ) but never so busy to break prison , & wander , as when we are employed in the holy services of God , And that partly in regard , That God is an insensible metaphysical object : Partly , Because of that natural aversion from communion with God , which ( since the fall ) hath been the universal disease of human nature . So that considering how human nature is stated since the fall , we believe it a thing impossible . We know it will be said ( and that truly ) that this argument concludeth not against the ministers use of forms prescribed by others , if he reciteth them by heart ; but onely against his performing his ministerial acts in prayer by reading such forms . We confess it , and say ▪ That if but this post be gained , much is done . God would doubtless be served with much less distraction , and divagation of thoughts , then he ordinarily is on the part even of him that ministreth ; which was the Reason , why the Reverend and very learned Author of Altare Damascenum allowing the use of forms at first , to help those who have not attained the gift of prayer , in any proportion fit for ministers , would yet have them enjoined to recite them by heart . § . 5 Secondly , Whether any thing can in reason be imagined more conducive to fix the thoughts upon the duty , & God in the duty ? Then when a minister hath attained , to such a familiarity with the phrase of Scripture , and such a knowledge in the body of Divinity , That although he will always need a premeditation of the Greatness , & Majesty of God ; his own vileness , & nothingness ; and the weightiness of the duty : yet , he needeth not compose his form syllabically before he comes ; but can trust his Affections to thrust out words , while his eyes may be shut & sent to his heart , ( as our Divine Poet speaks ) Or open , and lifted up to heaven and fixed towards the place , where his heavenly father is ; and while his heart is enditing a good matter : And his tongue employed as the pen of a ready writer ▪ We think this is so evidently more conducive to the fixation of a mans thoughts , and the commanding their attention to the duty , That it is impossible for any who will not deny the workings of a reasonable soul , to be able without a self condemnation to deny it . § . 6 A third thing which we would have considred is , Whether considering the infirmity of all our natures , any such attention is to be expected , or hoped for from people to forms of prayer which they hear a thousand times over , as to conceived prayer ? We lay no great stress upon it , but think it at least an ingenious observation , That God himself when he would Stir up his peoples attentions , & affections to what he was doing , tells them , He would do a new thing . We are sure common experience teacheth us , That none gives that attention to a discourse or story , he hath heard an hundred times over , that he giveth to a new discourse or story , ( excepting onely to the holy scriptures , for which God hath secured an abiding reverence in all pious souls ) And this is owned by M r. Falconer , giving it in his Epistle as a Reason , why after so many learned men he wrote upon this subject : Because the humour of this age ( he might have said all ages ) is more apt to seek for new books then read old ones . Whether this be the infirmity of our natures , and if our infirmity , whether our sinful infirmity or no , are not much material to our present question ? Let it be the one , or the other , if not to be shaken off , and if by a mean which Gods word forbids not , it may in any measure be helped ; certainly considering how necessary it is to the duty , that mean ought not to be neglected in obedience to any creature . § . 7 But Attention of thoughts is not all our duty in prayer , Intention of spirit , and fervency of Affections is also a prime requisite to an acceptable performance of it . Rom. 12. 11. Jam. 5. 16. Yea , It is so necessary as without it , the soul plainly mocketh God , and deceiveth it self : now we cannot apprehend , That either the person ministring , should have the same intention & fervency in reading the prescribed forms of others , as when his prayer is first formed in his own heart , or that the people should be so advantaged in their fervor and intention . § . 8 As to him that ministreth . There is a great deal of difference betwixt words following the Affections , and Affections following words . This is an old Argument made use of by the learned Author of Altare Damescenum in conceived prayer . The heart is first inflamed and made apprehensive , of the Greatness & Majesty of God ; the vileness , & sinfulness of its self , &c. And upon the working of these affections , words are formed in the mind , and then thrust out at the lips . In the use of the prescribed forms of others , words are first , which indeed uttered may excite some affection , or in the uttering be attended by some affection : but there is a great deal of difference , betwixt the workings of the affections thus commanded , and prest into the service ; or thus caused , and following words uttered : and the workings of affections first inflamed , & then commanding our words . It is true , That if a man be to use prescribed forms , there may be some general previous preparation of the Affections : but he who will deal truly with his own soul , will find it hard to keep them up and warm so long , as until he cometh to his work . Nor do we think it possible that the words of another should so well fit our hearts , and be so expressive of raised Affections as our own . An orator ( let him be as much an Artist as he can ) will find it no easy thing to give one of Tullies Orations ( recited by him ) such an accent , as he can easily give one whom he himself hath formed . There is something ( not so easy to be expressed what ) in our own words to express the Affections of our hearts , and conducive to keep up their warmth & vigour ; which is not in the words of another , which are to the soul ( as Sauls armour to David ) we hardly think it possible ( we are sure not ordinary ) for a minister to preach a sermon of anothers with that life and vigour , with which he can do one formed by himself . § . 9 If the minister readeth his forms , there is a manifest impossibility of the like degree of intention : For it is the soul , which looking through the eye , directeth it so as a man readeth true ; & so is plainly diverted from its immediate contemplation of , & fixation upon God. § . 10 But here the author of The Reasonableness of Divine service comes across us , & tells us for a first answer to this Argument . P. 30. He that prays without book , especially with Vocal prayer , must needs look upon the like Prints , and stamps made in the brain , ( or whatsoever things the species are ) without which a man can neither think nor speak , they must be accounted objects ; And the legible signs in the book do serve to bring the inward phantasms more readily in actual view , and to marshal them with less labour , diversion , or disturbance . He saith well ( or what ever things the species are ) It is indeed a notion vulgarly received , That all understanding is by some sensible , or intelligible species , or prints of things in the brain : But it is very like the author knows that Philosophers have found it hard to determin , what those effluvia are ? Where they lodge ? How the soul worketh in the use of them ? and in these things the best Philosopher is but a Lover of wisdom , & cannot say it shall dy with him . Suppose a child born blind & deaf , yet it may understand something , but by what species we cannot tell . To say it is by some connate species contradicteth Philosophy ; Acquired it can have none ; If we say , it is by Infused species , we make it an early Enthusiast , and we have better ground by far to say , That he who prayeth hath such , because the Spirit is promised in the case , Rom. 8. 26. Because we know not what to pray for . § . 11 But supposing what he saith , That he who prayeth Vocally by words first conceived in his own heart , must first attend to the prints in his brain of the words which he is about to utter ; yet , Surely the Author of this answer might have considred . 1 That he who readeth forms must first attend to the prints in his book , and then to the prints which are made by the Effluvia from the book in his brain , before he can speak : so as here is a double act , whereas the other is but single . 2 Again , The first attention to the prints in our brains , is necessary according to the order of Nature , our author himself tells us , without them we can neither speak nor think . 3 Farther , That Attention of the soul within it self , is an immanent act ; but the viewing of a book , and the prints there , and its excercising it self in the composition of those syllables and words is not so ; not terminated within the soul , not naturally necessary to the action , nor necessary from any immediate divine precept : But a perfect unnecessary diversion , and a most certain hindrance of the minds intension : because it is impossible that any created being should in the same action duly intend two objects . We remember the schoolmen first supposing what is false , That when Christ in his last Supper gave his body to his disciples , he did also offer it up as a Sacrifice to God ; start a question , How he could do both these at the same time with a due intension ? They say he could , Quia intentionem habuit perfectissimam , Because he had a most perfect intension , a Priviledge we hope our Brethren will not challenge for every clergy man. But this is enough to have said for the Ministers intention . § . 12 The Intension of the people is matter of far more subtil disquisition . The very learned Author of the book called , Altare Damascenum , p. 1614 hath this expression , Et puto ego auditores , &c. And I think ( saith he ) that the people do feel another kind of flame , [ or Affection ] when the minister goeth before them , in words determined from his affection going before ; then from affections following after words , especially when the hearers are a little wonted to the prescribed forms . We do think the same thing , and believe it a notion which will justify it self to the experience of every pious , deliberate Soul. Possibly it is not so easy to assign the true reason of this difference , whether it be some secret sympathy of pious souls ? 2 Or some more special assistance of God to , and influence upon his ministers doing their duty , suggesting to them what to speak best suted to their peoples souls ? Or whether we should lay it upon peoples infirmity , indisposing them to bend their minds so to forms said over & over ? Which if it be , it is such as human nature is not like to quit it self off . Nor in our case is it at all necessary to assign the reason , The question being onely about the , Ansit ? Whether it be so or no ? And we cannot but observe that the Author of the Reasonableness of Divine service , p. 31. doth after some words confess , That he who himself is in speaking affected , is most like to affect others , if he be as clear , as rational , and persuasive . The Noncon . will easily agree , that he is not so likely , if his discourse be irrational , confused , dark & flat . § . 13 But the same Author offers at a second answer , he had granted both the Major & Minor proposition : The Major , p. 22 in these words , Every man is bound to pray with the highest intention of mind and fervency of Spirit , which can be obtained by lawful means , we dare say no Noncon . will ask him more : The minor he grants again & again , Sect 7. p. 25 , 26 , 27. What will he deny then ? nothing remains but the Conclusion . He would fix this intention of mind in conceived , more then in prescribed forms of prayer , upon some as he thinks false bottoms . He instanceth in 8. 1 Prejudice against the use of forms . 2 Novelty of words and phrases . 3 The exercise of gifts with which we are more delighted then the exercise of grace . 4 The Natural delight men have in their own , more then in others Inventions . 5 The scope men have conceived in Prayers for glory & ostentation . 6 The tumults of bodily Spirits . 7 The bending their minds in Invention . 8 The straining their bodies by drawing out words . Now to this we answer , First , § . 14 Either these must be the onely causes of greater Intension & fervency of Spirit in conceived , then in prescribed forms of prayers ; or else this is nothing to the purpose , and onely concerneth those to whom these alone are the causes of such greater fervor & intention : But we have before shewed , these are not the onely causes ; but because the soul is not so much diverted , &c. as it must be in the use of forms . § . 15 But Secondly , When we have reminded our Reader what we understand by fervor and intention of soul , we will consider the eight particulars , which the Author confesseth contributary to it . By the souls Attention we mean , It s immediate contemplation of God , without diversions to other objects . A thing so necessary , that the soul which doth not its utmost toward it , doth but mock God , and cannot be serious with him . A Schoolmaster ( if he can discern it ) will not indure the Omission of it , in a boys saying his lesson to him . It is ( in short ) for the soul hoc agere , indeed to do what it pretends to do . My heart is fixed ( ô God! saith David ) my heart is fixed . By Intention , & Fervor of Spirit we understand , That holy zeal & heat which the soul should be in , in all religious acts required of all Gods servants . Rom. 12. 11. Commended in Apollos , Acts. 18. 15. But especially in Prayer called , crying unto God , A pouring out of our souls , & hearts before him , A wrestling with him , as in Jacobs case , Hos . 12. 4. This prayer is that which St. James calls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jam. 5. 16. Thus Epaphras laboured in prayer fervently , Col. 4. 12. We mean nothing less by it , then the heat of the Brain , or the body about which this Author trifleth at a strange rate : we mean the heat of the Inward man , which lies in the intense motions of the affection , of Sorrow in confessing sin , Desires in putting up petitions , Joy in thanksgivings , &c. The eagerness of the soul to , and in its work ; That which David calls , The souls pressing after God , Jacob , A not letting God go , The Prophet , A not being quiet , not holding our peace , &c. The duty required in the first commandment ( so far as concerneth prayer ) serving God with all our heart , all our soul , all our strength : This being now every Ministers , yea , every private Christians duty : We say , Whatsoever means nature it self , reason , or our particular experience , or Gods word dictateth as proper in order to it ; we must not , we can not in Obedience to mans command barely omit : And whatsoever either Gods word , or nature it self , or reason , or our Experience sheweth us will in any degree hinder this : it must be sinful , let who will require it ; as being contrary to our Duty expressly required in the First and Great commandment . And in many particular Scriptures referrable unto that . § . 16 This Assertion standeth upon that foundation confessed by all Divines , That the precept requiring the end , doth also include the means ; which surely must not be interpreted with an exception , viz. Except superiours forbid the use of such means , or commands the use of the contrary , &c. The precept legitimateth the means , if another particular divine precept hath not forbidden them , which it most certainly hath not . § . 17 To come then close to our Author , 1 If the Bending of the mind to think what to ask of God , & how to ask it . 2 If the exercise of gifts at the same time when grace is to be exercised will conduce to the farther exercise of grace , and the not exercising them will in any degree hinder such exercise of grace . 3 If the natural proness which is in man , rather to have his heart dilate & to be fervent in the use of words first formed in his own heart , do evince that this fervor doth most usually attend conceived Prayers . 4 If the tumult of bodily Spirits ( as he calls it ) being first occasioned by the souls intension upon its work , being raised once will help the fervor of the soul . nay , 5 If the novelty of words , and phrases will do it ( and these are five of the eight things which himself confesseth may cause it ) he must shew us they are sinful causes , or he hath granted all we contend for . § . 18 If indeed ( as that Author would uncharitably enough insinuate ) the fervor of him who prayeth by conceived prayer , be meerly from prejudice against forms , ( though he should have done well to have opened to us that causation , it is something hard to conceive ) or 2 from a sinful end of Vain glory or foolish ostentati●n , we do wholly condemn it : And for his Eighth particular , to us it wants an Interpreter , how straining the body by drawing out words should cause fervency of soul . So as what this Author pretendeth for an answer to our arguments , is but a bundle of impertinencies , having no cognation to an answer : And indeed he who had so justly before granted us both Major & Minor , had nothing to do ; but ( like a young Logician ) to deny the Conclusion : or to amuse us what he could with long , and impertinent discourses . But let us further take notice of some other loose passages in him , and see , whether any thing in them , or in his distinctions will save him harmless ? § . 19 He telleth us , This fervency must be obtained by the use of just means . This is most true , and is not the use of a Gift given us by God for that end , a just mean ? Is it not Natural , Rational , Scriptural ? Such a mean as the servants of God have used ? Is not this a just means think we ? That which he would have us to believe is , That though it be our duty to pray with utmost fervor , & intention of Spirit ; and though , in order to this Praying in the use of our own gifts , be more proper , & effectual : yet , if the Magistrate forbiddeth us the use of this Mean , it becometh an unlawful mean , and lawful for us to omit it , though we pray less fervently ; therefore he tells us , p. 23. He that is by the Magistrate forbidden to go to the next church , and therefore is necessitated to go to one more remote ; must needs be more indisposed to prayer by his long journy ( except some men of a temper by themselves ) so that he shall not perform the duty with so high an intention of mind , or fervency of Spirit , as might probably be experienced in case he came to the church less wearied , and weather beaten : but yet , such a man may lawfully go to the farthest church , and pray there though these hinderances of intention , and fervency be consequent thereupon : because they are necessary , not voluntary ; he wisheth the case were otherwise with him , but as the case standeth , if he should go to the next church , contrary to the Magistrates Prohibition , he should sin and Evil is not to be done that Good may come of it , especially when a greater evil might come of it , then the good aimed at , as in this Case . § . 20 To all which we answer , God send his church in England better Divines then this Author . The case is this , The unlawfulness of ministers ordinary use of forms prescribed by others was indevoured to be proved , because it hindred intention of mind , and fervency of Spirit . Two things from reason , and by Gods special command , and determination necessary to every good prayer . He grants they are both necessary , whence it followeth , That he who omitteth any means given , or allowed him by God being natural , & rational which may help him in this must needs sin against God whose law commanding , an End , always commandeth the use of all proper Means relating to it . He granteth this a Mean in it self lawful , & he must acknowledge it proper and natural , yet he saith , It is no sin to omit it , and so consequently no sin for one to serve God with a lesser intention and fervency , when we have a natural power to serve him with a greater intention and fervency . And why none ? Because he saith , It is necessary not voluntary . Is it not voluntary ? That is strange , he did not put the case of the Magistrates forcing him to be draged to another place at such a distance , where his Spirits must be exhausted before he could come . How was it necessary then ? Not naturally , not by coaction ; It remaineth therefore that it must be necessary by some divine determination . In what leafe of Scripture shall we find it ? He offers no texts but what commands our obedience to Magistrates . But is there any Scripture requireth an obedience to man in all things ? Or must those texts be limited to such things , where we may obey them without disobeying God. Thus this Author hath finely answered , by begging the question which is , Whether it be lawful to omit the use of a proper Mean given by God , for the performance of an Act in his worship according to his will ? The Apostles surely determined better . Whether it be better to obey God or man judge you . To his instance therefore the Answer is easy , If when we may with equal advantage to our souls go to a nearer church , and to one farther , but yet not at such a distance as before we come there we shall be spent , our Spirits exhausted , and we fitter to sleep then to serve God , we think we ought to obey . But if they will command us to go to a place at such a distance , as we cannot reach in any time , or without such a wasting & tyring of our Spirits , as when we come there we shall be unfit for the service of God , we cannot obey . He trifleth to say , The thing is Inexpedient . It is unlawful , and he is a fallacious Sophister in Divinity who talkes of chusing lesser evils of sin before greater . There can be no necessity of sinning . § . 21 In his p. 26. he seemeth to hint a time when a less intention is more acceptable to God then a greater . That time we would gladly know , for the Scripture saith nothing of it . He tells us , when the Over-plus ariseth from the gift not from the Grace . This is a strange nick of time , we always thought . The grace exercised in prayer , lay very much in Gods assistance of us , to keep our minds attent to our duty , and intent upon & fervent with God in our duty : so that to us it seems a strange piece of sense , That the overplus of Attention , Intention , and Fervency should proceed not from the Grace but from the gift : he goes on & tells us , p. 28. Seeing the same things are prayed for in the Litany which can be the matter of the longest conceived prayer , though not in that variety , novelty , and elegancy of Phrase ; if the heat and the intention they speak of proceeded from the strength of their desire to the things themselves , it would be equal in both cases : but seeing it is not equal , it must needs proceed from some other cause , and probably , from some of those assigned . § . 22 He saith true , It must either proceed from some different matter , or some other cause . But , 1 we doubt whether what he sayes of the Litany be true , We think it far short of conteining the whole matter of ordinary Confession , or Petitions , or thanksgivings , See what the Commissioners at the Savy ( in their papers since printed ) have said to this . But suppose 2 The matter were ful , Can there be nothing else frigidam suffundere , to cool a Christians Spirit . What if there be a mixture of something else which a Christian cannot in his judgment allow ? In the Popish Missal is much excellent matter , but we should think him but a luke-warm Protestant that could be fervent in Spirit serving the Lord by it . It is a great cooling to a Christians Spirit when his mind suggests doubts to him , Whether this be a way , mode , or method of worship which God will accept : because never directed by him . Here we instead of stirring up , & exercising our own gifts , and ministring them ; borrow the gifts of others , and serve God with what costs us nothing but a little lip labour . § . 23 To conclude for this Author we need no more then Mr. Ireneus against Mr. Freeman . Every man is bound to pray with the highest intention of mind , and fervency of Spirit which he can by just means attain . But he who ( having an ability to express his own wants & wants of others to God in prayer in words first formed in his own heart ) doth in the exercise of prayer use the forms of other men , doth not pray with the greatest intention of mind , & fervor of Spirit which can be obtained by just means ; Ergo. This is M r. Ireneus argument , in his book called The Reasonableness of Divine service , Let M r. Freeman answer it , we profess we cannot . The Major is made up of M r. Ireneus his own words in the aforesaid book . p. 22. The Minor is not onely said by Mr. Ireneus but proved too . 1 If a man hath an antipathy to forms , he saith , It is no wonder that he can have but little intention , and fervor in the use of them . So then he who hath such an infirmity , cannot pray with the like intention or fervor by them . Now that such an Antipathy is sinful , he hath not proved . We suppose he doth not mean Natural Antipathy , That must be necessary and by his own consequence not sinful . If he means Moral , It is the same with prejudice . The goodness or badness of which depends upon the efficient cause ; If any be therefore prejudiced against them , because he cannot apprehend it a way of worship instituted by God , enjoned or practised by the Apostles or Apostolical church , Let him demonstrate the sinfulness of this Prejudice , we cannot . 2 Men may be more intent , he saith , because of novelty of phrase ; Be it so , so that they be more intent & fervent . If the newness of phrase will contribute towards it , for ought we know it is a blessed Mean : For surely it is lawful by Gods law , and if by doing what is not in it self sinful , we can advantage our selves in doing what is ( by a divine precept necessary , he must by his next tell us , why we may not do it . 3 He saith , p. 26. Nature it self is apt to be more intent , and fervent in the exercise of a Gift then of a grace ; and therefore where there is a place for the exercise of both , there may ( probably ) be more intention and fervor . But say we the use of a gift is just no where forbidden by God ; but we are commanded to minister it , to stir it up , not to neglect it , &c. It is natural , rational , proper , most immediate , Given by God on purpose for the Act to which it relates . 4 He saith , Men are naturally more affected with their own inventions then with the inventions of others . What need more , What Scripture , what reason makes the use of our own invention , and words unlawful : So that we think Mr. Ireneus hath fully proved that it is unlawful for him , who himself hath an ability fitly to express his own , and others wants in words unto God in prayer , ordinarily to use the forms of others : because he alloweth it our duty to serve God with the highest attention of thoughts , intention of mind , and fervor of Spirit which can be attained by lawful means : and he hath also given us four , or five reasons , why we cannot pray with the like attention , and intention by the prescribed forms of others as by words first formed in our own hearts . Thus hath Mr. Ireneus concluded against Mr. Freeman and left him nothing to do but to prove . That if Superiors command men to serve God in prayer with less Attention , Intention & Fervency , it is lawful ; and such prayers may be more acceptable to God , then such as are put up , with greater Attention , Intention , and Fervor : which we shall believe , when he hath proved , That if the Israelites Superiors had commanded them , though they had Males in their flocks ; yet to offer females , they might have lawfully done it , and it would have been either as , or more acceptable . The case is the very same . § . 24 For what the same Author talks more of the heat of the Body , and such as is caused by obstruction of breath , and drawling out of words . It speaks nothing but the Eructation of a profane heart more disposed to flout at Religion , and to take any silly occasion true , or false to reproach the Professors of it ; then to answer a good and solid Argument . And so we have done with Mr. Freeman believing we have not left him so much as a figeale to cover the nakedness of his answer . § . 25 Let us now consider what is said against this Argument by Mr. Falconer the Reverend Author of Libertas Ecclesiastica , who p. 120 , 121. thus speaketh , It is further objected that Forms of Prayer , are disadvantages to piety , and devotion and the Noncon often plead Experience as a Testimony , They are the cause of much deadness in mens Spirit , and the hinderance of the lively exercise of Religion . Hear on the other hand others by experience assert the advantage of set forms to promote Devotion , when attended without prejudice , and with a Religious design of joining in Gods worship . To discern the truth in this difference ; it may be useful to consult the judgments of such persons , as are least partial in this case , and yet are able to make a true estimate of damage , and advantage , and then especially , to consider the evidence of Reason which may be produced . To which we say , § . 26 The sensus piorum , neither is , nor ever was judged by persons of our Reverend Brothers sobriety and worth an inconsiderable argument for the truth of a proposition ( especially a practical proposition ) not plainly determined in holy writ , nor can be so judged as to the helps of true devotion : they being like best to understand the best and truest means , who are most exercised in the Acts and constant pursuit of the end . Indeed it is very reasonable in this case , That if the Proposition be not of that nature as the truth of it is variable , with reference to several Christians , that the Major part of pious souls , and able should be taken into judgment , And verily in this case were it possible that all religious souls having themselves the gift of prayer could be assembled , we think we might trust the question in issue to their umpirage ; as to those ( though pious ) who have not attained to this gift , we cannot judge them competent judges of what they have no experience , but this being not to be hoped for . § . 27 We say , we do not think but the experience of Christians may be different in the case : and some may find the use of their own gifts more advantageous ; others may possibly find forms more advantageous : it depends much on the degree of the gift , which every one hath not in the same measure . But this we judge , That every one is bound in the duty of prayer to use that lawful mean , which he by experience finds most conducive to himself , to keep his thoughts attentive , his mind intent , his heart and affections fervent : So as one may be under an obligation not to use forms , another under an obligation for the present to use them . The obligation here arising from the nature of the thing , as it may be the best mean to one , and not to another ; so he is bound , or not bound . Let not therefore him that useth them , condemn him that useth them not : nor he that useth them not condemn him that useth them ; And we do not think matters of this nature fit matter for a superiors command . One minister by experience finds it best , ( as M r. Herbert saith . ) In time of prayer to seal up both his eyes , shutting up the doors at which a wandring soul useth to go out . Another finds it more expedient to keep his eyes open , and fixed towards heaven : both these aiming at the same end , and using that Mean , which in their own experience they find best to keep their thoughts attent , their hearts heavenly : shall the superiors make a law in this Case , That all ministers should pray with their Eyes shut ; or with their Eyes open ; or lifted up to heaven ? We do think such a law would be unjust and he that obeyed it should sin if he found the part commanded what he could not do , but his heart more would wander and be less intent , and less fervent . Liberty in this case ought to be allowed , and the private Christian cannot want it ; because he hath no liberty to serve God with a cold , wandring and distracted heart . § . 28 Our Author p. 121. goth on telling us , what the Leyden Professors declare in their Synopsis . Disp . p , 36. Qu. 33. And the Walachrian classis in Apollonius his considerations , Controver . Anglic. cap. 7. Qu. 2. We will give our Reader a full account of what is said in the case by either of them . The Reverend Professors at Leyden , Disp . 36. Qu. 33. do indeed say , That they judge forms of Prayer not onely lawful , but also very profitable , if they be pronounced with due attention of mind . Authority without reason signifieth little , let us therefore attend to their reasons , which they thus deliver us , 1 Because every Christian hath not the gift . This doth not at all touch the case as stated by us . 2 Because in great meetings Attention is much helped by usual forms , whence ( say they ) God prescribed a form of blessing . Num. 6. 24. Christ used Davids form , Mat. 27. 46. And the disciples had a form from Christ , Lu. 11. 2. But yet , Sect. 34. They confess it it very profitable , yea , almost necessary ; that all grown Christians , especially pastors , should stir up their gift of praying publickly without previous forms , that as occasion shall offer it self , they may pray and give thanks as the holy men in Scripture did . § . 29. The Walachrian classis begin with telling us , That they do easily agree to the Leyden Doctors , and D r. Ames his determination in the place by them there quoted . Cas . l. 4. cap. 17. & Qu. 4. Now in that place that eminent Casuist thus speaketh , Having put the question in general about the lawfulness of the use of forms of Prayer . He thus answereth , 1 It is manifest that it is lawful to use them , Aliquando , sometimes ; from the practice of the saints , which the Scripture commendeth to us , and the forms of blessing there used . 2 It is profitable , & necessary , Quibusdam , for some to follow such forms , though they onely read them out of a book . 1 Because some are , Adeorudes , So raw , & imperfect that they cannot fitly express their minds in any measure . 2 There are others , who though they can do it well enough to serve themselves in private , yet , if they must pray with others , they want ability to do it , or a liberty [ we suppose he means a natural liberty of speech ] to exercise it . 3 There are some , for whom it is profitable , that they may rule their Meditations , and desires . 3 But none ought to acquiesce in it , but to labour for an ability that he may pray without this help for which he giveth us four reasons . I Because , while a prescribed form doth not follow our affections , but plainly lead them , he who so Prayeth doth that which is of the Nature of prayer less perfectly . Observe that . 2 Because in a prescribed form , all those particulars cannot be opened , which it may concern us to mention to God in prayer . 3 Because God is wont in the time of Prayer , to stir up in our hearts special Affections , which are often hindred , and extinguished by keeping to a form . 4 Because by this means , a laziness , & fear & sluggishness in the performance of the duty creepeth upon us , so as the form is onely customarily , & formally recited . Thus far that incomparable Casuist D r. Ames , with whom as with the Leyden Professors , Apollonius and the rest of the Walachrian Divines in the first place declare themselves fully to consent . The sum of what they say is , That praying by forms is a less perfect way of praying , and therefore not to be rested in , but all ought to labour for an ability to pray without this help : And surely when they have attained it , then they ought to use it . But they say , Forms of prayer are not things in themselves unlawful , But may be used Aliquando , & ab aliquibus , sometimes , and by some persons , which they expound , when men are so raw that they have not the gift ; or not in a measure fit for publick use ; or have not a liberty or freedom of speech . We freely grant all this , but it toucheth not our question . § . 30 But the Walachrians go on and reject . 1 All such forms as are in their matter vicious , having any thing illegitemum , impertinens , indecorum . Vnlawful , impertinent , or indecent : And upon this account they in express terms declare against the forms in our late Common prayerbook . Whether justly or no we determine not : but surely their authority ought not to have been brought by our Reverend Brother to countenance the use of those forms . 2 They reject all those forms which by a Tyranny , or violent commands are imposed upon mens consciences , as parts of worship and absolutely necessary , &c. 3 Finally , They state the Question onely about such a Prescription . Quâ ad ordinem , & decorum cultus divini Ecclesiasticâ authoritate commendantur , ut utiles & conducentes iis , vel facultate idoneâ , vel eam exercendi libertate destituuntur , &c. That is , By which they are by Ecclesiastical authority commended as profitable , and conducive to them , who either want the Gift of Prayer or a liberty to use it , to express themselves decently ; and that by them as by certain means they might be ruled , in their meditations , desires , words , and actions ; and the attention of the hearers , especially in great meetings of churches may be helped , and directed ; and an uniformity in the exercises of publick worship may in all churches be observed , for avoiding of scandals , and for the greater edification of churches . We ( say they ) do think such forms , so used both publickly , & privatly , lawful , and profitable : so that they be read with due attention , reverence , faith , and Spiritual affection towards God , and zeal ; and that not onely in a case of necessity , when a minister wants ability to express himself in prayer , or in other parts of Divine worship , decently ; but when the Attention of the hearers is to be directed , and helped , and an Uniformity in the exercises of Gods worship is to be kept for an edification of the church of God : This they prove . 1 From the confessed lawfulness of singing by a form . 2 Because they conceive , that in the use of such forms all the essentials of Prayer may be found , and observed . 3 From our Saviours Prescription of a form , in the Lords Prayer , and for the administring of the Sacraments . Hence they say . They are approved almost in all Reformed churches . § . 31 Our Question is not , Whether forms of Prayer be lawful or no in themselves ? we have granted them lawful and expedient to be used where the persons to minister have not the Gift of Prayer , or want a natural liberty to use it ? The Question is onely , Whether it be lawful for them to whom God hath given the gift of prayer , and a natural freedom to use it ? Whether they may ordinarily perform the Acts of prayer by the prescribed forms of others ? We think they may not . As a Medium to prove it , we have urged this . That it ( at least in many ) hinders attention , intension , and fervency , The great requisites of prayer . What now do these Reverend Brethren say to this , indeed they say , Wee can say by experience , That a prayer holy and lawful as to the matter , may be read in a form , and offered up to God with an humble sense of our wants , with a desire and zeal , with holy affections , faith and a religious motion of the will towards God , as our occasions require . This we think too , but it toucheth not the Question , which is not about the thing in any degree ; but about the Magis & Minus . If our Brethren had said ▪ That a prayer may be read in a form with an equal attention of thoughts , an equal intention and fervor of Spirit as if uttered from the immediate conceptions of our hearts ; they had then indeed offered their judgment , and experience directly contrary to our judgment , and experience : But let us hear their Arguments . § . 32 They say , The Scripture ( though in a form ) may be read with understanding , humility , reverence , zeal , a religious motion of the will towards God , faith in him , an application of the word read to our publick necessities ; and therefore why may not forms of prayer be so read ? We answer , Because their is a vast difference between the pure words of God ▪ ( for which God both hath , and ever will secure a reverence in all religious souls ) and forms composed by fallible men without any such direction from God. Let any Christian experience whether it be possible for him to read any book of mans making a thousand times , with that gust , and holy reverence , and with so little tedium as he may so read the books and chapters of holy Scripture . Sic magnis componere parva solemus ? 2 Besides , The due workings of the soul upon God in reading his word , and in making known our requests unto him , are of a quite differing nature . To read the Scriptures fervently , and to pour out our souls before God in reading Scripture , or to wrestle with God in reading , are very uncouth phrases ▪ such as we find not in our Bibles ; But , to pray fervently , to pour out souls in prayer , to wrestle with God in prayer are scriptural , proper , usual phrases . Nor indeed is it possible in the case , to say any thing with sense , as to prayers which are read : For to say , A soul may be as intent upon God , when it must necessarily at the same time be diverted to look into a book as it might if the eyes were shut , or fixed : is to say , what every persons Reason will tell him is impossible . § . 33 And to say , That the Affections may be equally intense , and that the prayer is as perfect when the Affections are made to follow the words ; as when they do procede them , and are the causes of them ; is what we believe the experience of all serious and considerate Christians will contradict , and what as we hear before , Doctor Ames doth deny , with whom the Walachrians profess fully to agree . § . 34 Again , all the Authorities produced put in an [ If ] if they be produced with due attention of mind ( say the Reverend Professors of Leyden . ) So they be read with attention ( say the Walachrians . ) Due attention of the mind in this case , must be equal attentions to what may be given in conceived Prayers : for in the worship of God the highest attention is our unquestionable duty , and the mean proper to that , is most unqestionably to be used , and no creature can controle the use of it , and that less proper must be rejected : now in this sense we think it impossible , that any prayers should be read with Due attention : that is , with Attention equal to what may be had in praying by immediately conceived Prayer . And therefore we cannot but observe , That both the Divines of Leyden , and those also belonging to the Walachrian classis , speak not a word to justify the lawfulness , or utility of reading Prayers ; Ex libro pronuncientur , say the Walachrians : which indeed , if it be the minister may ( for ought we yet discern ) do his work with Equal Attention of thoughts . For the attention of the hearers , we yet a little doubt it , and think that the prescribed forms of others , or constant use of the same form , though composed by the minister himself , will be found so far from being conducive to allure , or promove peoples attention , that ( through the corruption to which we shall find all our own hearts subjected ) they will rather be a Temptation to the contrary . Which makes us admire , that our Reverend Brethren should so much as mention it as a due medium in the case . § . 35 It is manifest to us that both the Professors at Leyden , and the Walachrians , and Dr. Ames also speak rather to the question about the lawfulness of the use of Forms in general : Then about the lawfulness of ministers using them ; And that all ministers , and ordinarily as well such as have the gift of prayer in an eminent degree , as such as have not ; Therefore the first Reason which the Professors at Leyden give and Dr. Ames also is ; Because all Christians have not the gift : and the Walachrians in their stating the question , Profess onely to speak to the case , Where men want an ability , or a liberty to exercise it . Neither can we understand them concerning forms Vniversally imposed . The word used by the Walachrians is , Commendantur , nor is there a word in any of them to justify the lawful use of forms imposed upon all ministers . They have indeed some expressions which would make one think , They judged it lawful for some ministers having the gift of prayer , in publick to use the prescribed form of others commended to them sometimes : For the second Reason given by the Doctors of Leyden is , Because in great meetings , attention is much helped by usual forms ; which the Walachrians also hint : But we cannot possibly fathom this , and think the contrary is demonstrable . § . 36 The Walachrians also urge some other reasons cursorily . 1 That he who prayeth by them may be ruled in his meditations , desires , words , and actions . 2 That uniformity in all churches may be observed , Scandals avoided , The church edified . Nothing in it self sinful can be done to avoid scandal , nor can possibly tend to edification : so as , Those kind of arguments have no place , while we are disputing the lawfulness of the thing . In short , but one of these will concern all ministers : For doubtless some are able without book to pray , so as to give no scandal , but to edify the church ; and need no book to regutate their meditations , desires , words and actions : if there be not , we are sure there 's none fit to compose forms to help them : So that all the business is , That Vniformity may be observed . Vniformity either respecteth the ordinary matter of Prayer ; or , The words and Syllables used in prayer . For the first , surely there 's no need of forms for that , that indeed is necessary ( abating particular cases ) and this is that Uniformity , which the Scotish and English Divines have so pleaded for , pursuant to an Vnity in Doctrine . But 't is pretty to observe , How some late little Authors have laid hold upon this word Vniformity in the writings of Presbyterians and Congregational Divines , to make the world believe they were once patrons for that pitiful thing now called Vniformity , which lies in an oneness of syllables , words and phrases ; A thing which never came into the heart of their God to command , nor of those his servants to commend or speak a word for : and certainly , If it were at all necessary would be fully as necessary in preaching ; but they must have something to bespatter poor Nonconformists , Dolus an virtus quis in hoste requiret ? What other means of Edification there are ( excepting the word , the Reading that , and the administration of the Sacraments ) besides the gifts of Gods ministers , and people , we do not understand . But Authority apart from the Reasons they give , signifieth little in this case ; and therefore our Reverend Brother doth rightly say , That the surest way of Trial is to consider the Arguments used in the case , In which we freely join issue with him . § . 37 His first argument is , Because God himself prescribed forms of prayer for the Jewish offerings , and for the Priests blessings ; and our Saviour taught his disciples a form . The Argument lies thus , What God himself prescribed to be ordinarily used in his worship , and what Christ prescribed to be ordinarily used in worship , that can be no hindrance of piety and devotion : But God himself , and Christ hath prescribed the forms that are by ministers now ordinarily to be used in prayer ; Ergo. The minor here is apparently false , If our Brother intended to argue thus , If those forms which God appointed to be used , and which Christ appointed to be used , might be lawfully used : Then , Those which men appoint may be used . We shall deny the Consequence . The short is this , That forms in themselves are not unlawful from their own nature . This we freely grant , But we hope , Though God might be allowed a liberty to direct the images of oxen and Cherubims to be in his temple : and the people might lawfully worship before them ( so be it they worshipped the true God ) yet , Aaron might not of his own head , nor to humour the foolish Israelites , make a golden calf , though before it they worshipped Jehovah . If it be said , God had forbidden images in the Second commandment . We say , and under that general all other mediums , or means and helps of worship , not of divine prescription : yet , This argument is urged as a huge conclusive Argument ; Both by the Leyden Professors , and the Walachrians , and by Mr. Ball : whenas indeed it concludeth nothing ( though it could be proved , that God and Christ did prescribe forms to be ordinarily used in his worship ) But that forms of prayer , are not things in themselves unlawful ; as murther , incest and things against nature : But such things as God might legitimate , and make lawful by his special prescript ; which , it is more then we know if any one hath denied . For our parts we do believe , That some forms are lawful , In particular , Any Scriptural forms duly used , nay , That forms made by men are lawful for Some persons , i. e. For such as have not attained to the gift of prayer : and at Some times , i. e. When men have not their usual liberty of Spirit , or speech : Nor will this argument ( supposing the Minor true ) prove , That forms may be used without prejudice to devotion , intention , and affections ; God secures that to his own institutions . § . 38 But is the Minor unquestionable , viz. That God , and Christ prescribed forms of blessing , and Prayer to be syllabically used by ministers or people . We deny saith M r. Cotton , in his Advertisements upon the discourse of set forms of prayer , That God in his word hath set down any prescript form , in such a sense as in this Question is intended . The Priests , Num. 6. 22 , 23. are indeed directed to a form of blessing , But that they used that , and no other form doth not appear , It is evident the Apostles used diverse other forms . For the Lords prayer , we do not think our Saviour ever intended it to be used Syllabically : If he had , we do not think Dr. Causabon would have been put so hard to it , to make it up out of all the Apostolical writings ; picking a sentence here , another there . Surely had they apprehended it left them for a form of words and syllables , we should have found some after record of the use of it . 2 Besides suppose he had so intended it , all that can be concluded is , That Christ may appoint a Liturgy for his church which surely none denies . 3 Whether supposing Christ did at that time intend it for a form for his disciples ? Whether it were to last beyond his Resurrection , and the descent of the Holy Ghost , is yet a farther Question ? It is well observed by the learned authour of Bonasus Vapulans , That if he had , it is not likely that he would have left out his own name , and till that time himself saith , His disciples had so asked nothing . Joh. 16. 44. But were afterwards so enjoined to ask , Joh. 14. 13 , 14. Joh. 16. 23. We refer the Reader to what Mr. Cotton hath farther said to prove , That God himself never did prescribe to his ministers forms of words to be used , and no other in their publick ministrations . Now by this it is very easy to consider , How far from any thing of an argument this is in the case . 1 It will not prove it lawful to use any forms , but such as God himself hath prescribed , or such as have been composed by men who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and penmen of holy writ : so as indeed the same argument would also prove a liberty for men to make us new Scriptures . All which will follow from the Argument is , That the use of forms , is not a thing of it self like Blasphemy ; or some sin so intrinssecally evil , as God himself could in no case will it . But we hope , Though God might command Abraham to sacrifice his Son , and had he done it , he might have been justified by that special precept : yet , without that it had been unlawful . 2 It will not prove , That the same forms may or ought to be used ordinarily and constantly and that syllabically . 3 Much less will it prove , That the use of forms not particularly directed by God , or parts of holy writ , by reading them , doth not prejudice devotion , by hindring Attention , Intention & Fervor . § . 39 Our Reverend Brothers Second argument is thus by him stated , p. 22 Because it is generally acknowledged , that the singing of Psalms of Prayer and Praise , may be advantageously performed by a set form of words : and the holy Scriptures , are not the less edifying , nor the less applicable to our selves , because they are conteined in set forms of words : and both in reading the Scriptures and in prayer our hearts ought to be moved towards God , though in something a different manner . The Argument is this , What , in singing of Psalms and Reading and Applying the Scriptures , doth not prejudice Devotion ; That in Prayer doth not prejudice devotion : But set forms of words doth not ( as we confess ) prejudice Devotion in singing Psalms of Prayer and Praise ; nor in the reading and applying the Scriptures ; Ergo. The whole argument may be granted , For it concludeth nothing against us , Proceeding ex ignoratione Elenchi , upon a mistake of the Question , which is not about the lawfulness , or unlawfulness of the use of set forms ; But of forms of words set us by men confessedly not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not authorized , and directed by God to make such forms for general use by any special command . The Minor therefore should have been laid thus . But set forms of words in singing Psalms of Prayer and Praise , being no parts of holy writ , nor made by God , or penmen of holy writ , do not hinder devotion . And if it be so formed we shall deny it , for it is most certainly false . § . 40 For reading the Scriptures , our Reverend Brother knoweth , We can both shew him Precepts in Scripture for it , and also Promises made to it ; if he can shew us but one precept for reading forms of Prayer , or one promise made to it , he will then have said something . These precepts , and promises are of that moment in the case , That they make Reading the Scriptures on Gods part , A sacred institution ; on our part , A necessary duty : And by reason of the promise to be done in faith . Let our Reverend Brother , ( if he can ) say as much for forms of Prayer , made by men in these days . § . 41 The same may be said of the Psalms of prayer and praise which we sing , They are such forms as God hath canonized ; and to which in our singing we conceive our selves limited . Our Brother knows or may know , we are as much against singing by others set forms ; as against Praying , ordinarily , by the set forms of others . Besides it poseth us to fancy how it is possible , that a whole Congregation should sing the same thing together , otherwise then by a set form : The peoples voices , that we know , are no where required in Prayer . And for the meeter , ( which some make an objection ) if it be not consonant to the Psalms in prose , we abhor it ; if it be , The words are but the words of Scriptures limited by measures for the apparent order and decency of the action : singing being Gods institution , it is not to be doubted , but it may by a careful soul be performed by such Attention , Intention , and Holy workings of the soul upon God , as he hath directed , and will accept in the action . § . 42 But neither is the Major of our Reverend Brothers argument unquestionable , for he knows and confesseth , That the workings of the soul upon God , and the motions of the soul towards God in Prayer , are different from its workings and motions in Reading and Singing . In Reading , and Singing their should be , 1 Some contemplation and intuition of God. 2 Attention to what we are about . 3 An exercise of faith , believing what we read , and sing to be truth . But in prayer is required , A more immediate intuition and contemplation of God. 2 A striving and wrestling with God , for the obteining what we ask ; therefore it is expressed , By calling upon God , crying to him , pouring out our souls before him , a wrestling with him , a listing up of our souls , it must be with strong crys & groans , Heb. 5. 9. Rom. 8. 26. Now that this cannot be done in reading of forms , prescribed by fallible men , or at least not so well done , as when the soul hath nothing to do , but meerly to look up to heaven , and thrust out its own words by which it expresseth its own conceptions , is to us next to a demonstration . Besides there is as we conceive another Act of faith to be excercised in Prayer then in Reading the word , &c. viz. A particular motion of the soul devolving itself upon God , and trusting in him for the granting of what we ask of him . But enough is said to shew , That neither is the Major of our Reverend Brothers Argument unquestionable . § . 43 His third Argument to induce us to believe , that such forms do not hinder devotion , is in p. 123. laid thus , Because all the ages of the church from the First centuries have used them as an advantage to Religion ; and it is not at all probable that such excellent , devout , and religious men as the Fourth and Fifth Centuries abounded with , should be so stupid , and dull spirited , as not any of them to discern between the helps and hindrances of devotion , in matters of most ordinary practice : wherefore though many mens minds may be most pleased , and delighted with a variey of expression , yet , There is no prejudice to piety from a set form farther then this is caused by a prejudice against a set form , and by want of a Religious temper to join in it . The Argument is this , What all ages of the Christian church ; especially such devout and judicious men as lived in the Fourth and Fifth Centuries judged no hindrance to devotion , is no hindrance : But all ages of the Christian church , more especially those devout and Religious men who lived in the Fourth and Fifth Centuries judged prescribed forms of prayer to be read , no hindrance to devotien ; Ergo. The Major is onely proved by , It is not probable ( for certainly it was possible , ) The Minor is taken for granted . § . 44 In the first place we cannot but observe , The phrases our Reverend Brother useth , they used them , as an advantage to Religion . So they might , and yet they might be a disadvantage to the particular devotion of a great Number : We do believe that the English Liturgies , established in Ed. 6. & Qu. Eliz. time , was a great advantage to Religion in the nation in general , so great an ignorance having prevailed upon the nation in general in the times of Popery , as few were able to read , much less to compose prayers : But the tying of those to the use of it whom God had furnished with abilities that they needed it not , was notwithstanding this , A great disadvantage both to their particular devotion who had such gifts ( and so our Brethren at Francfort judged in Qu. Maries time ) and the general devotion of the whole church as to future times : both hindring ministers care to study the Scriptures , and to improve in spiritual ministerial gifts , and making an engine of perpetual discord from that time to this ; and which hath been made use of for to deprive the church of God of the gifts and abilities of hundreds of able , godly , and painful ministers : while in the mean time , many have crept into the employment of it ( being by Liturgies and Homilies now made so easy for them ) of whom every one who hath any concern for Gods glory , or the churches repute , hath cause to blush and be ashamed . § . 45 But Secondly , we would see it proved , That all the devout and judicious men , in the five first Centuries , That is for five hundred yeares after Christ , either judged , Prescribed forms of prayer to be ordinarily used by all ministers in their publick ministrations advantageous to devotion ; or that they so used them . We often hear of this , But when we call for proof , we can meet with nothing but Gloria patri , &c. & Sursum corda . Where we desire it may be observed , That a proof that in that time there were some forms extant , or used by some , in some particular churches , will not reach the case . We are not against a form to be composed , proposed and left at liberty , that those may use it who either have not , or durst not trust to their own gift . We farther know , That there then might be , and still may be some particular reasons in some particular churches , which was the cause of the Canon of the Milevitan Council , in regard of the errors of Pelagius , being in matters of Doctrine ordinarily falling into ministers Confessions and Petitions : And if in such a stress as that , There could be proved a temporary imposition of the use of forms of sound words in prayer , upon ministers who are suspected tainted in matters of doctrine , we should not oppose it . § . 46 But whom doth our Brother call , The church in the fourth and fifth Centuries , or the three preceding ; or how doth it appear to him , or can it appear to us , That they generally so judged of forms of prayer , or so generally used them as helps to devotion . Certainly our Brother doth not call the 22 , or 32 , or if there were 42 Bishops in the Council of Laodicea ( more none speaks of ) the church in that age . Besides , that if there were 42 , it is possible that 20 of them might be of another mind , for we know that in councils , the Major part must carry it , let the excess be never so small . Yet , That Council of Laodicea saith nothing of stated forms of prayer , cap. 18. onely orders prayers to be poured out morning and evening : but that they should be read , or recited out of a book given , that Council saith not . Nor doth the Third Council of Carthage , Can. 23. quoted by our Reverend Brother , p. 106. speak any thing at all , nay , it plainly hinteth us the quite contrary , viz. That ministers were wont to compose their own prayers : onely in regard it was a time of errour , they required the weaker sort of ministers not to use the prayers they had made for their use , without first shewing them to their more able Brethren . The whole canon as Caranza gives it , is this , That none in their prayers should name the Father for the Son , or the Son for the Father ; and when they stood at the Altar , They should direct their Prayers to the Father : And whatsoever prayers any minister should write for himself , he should not use them till he had conferred them with his more able Brethren . Doth not this Canon plainly imply , They had no publick set forms at that time : for if they had , there could be no such mistakes as it is made against . This was about the year 398. For the Milivitan councill Anno 402. It doth indeed decree in that overspreading floud of Pelagianism , That the prayers agreed upon by the Council , should be used in that Province : it doth not say no other , onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . No others against the faith should be used . It doth not follow , That because set prescribed forms , were advantageous to devotion in that African Province so tainted in its ministry with Pelagianism ; that therefore they are Universally so , our Reverend Brother is mistaken therefore in saying , That we hold they were in use for 1300 years upon the account of these Canons : for we hold no such thing , nor see any pretence for it from these Canons . § . 47 And for the Centuries preceding , we do not think it worth the while for us to write over again what hath been said , almost by all who have wrote Critically upon the writings of the Ancients , to shew the horrible imposture of the Liturgies said to be made by St. James , St. Mark , St. Andrew , St. Peter , St. Mathew , Clemens , Dionis . Areop . &c. We onely shall say this , That they are so generally rejected by all sober , and learned Authors both Papists and Protestants , that we stand amazed to hear our Reverend Brother , so much as naming them : Let those that are at leisure read , Morneium de Missâ , cap. 2. What a lamentable shift it is to tell us , That they have undergone diverse alterations . Who altered them ? In what things ? How doth it appear ? Those who know any thing , know it was the interest of the Church of Rome to have a sottish , ignorant inferiour clergy , and that these could not do their work without Liturgies , and therefore it was their concern , First to have them made , Then to avouch their original as high as they could . It pleased God in their hast in this business to let them slip into most notorious errors , ascribing Liturgies to Chrysostom , Basil , &c. Where were prayers for persons not in being for some hundreds of years after , and Doctrines averred , That all know the Church never knew , for many years after . Now when the forgery is thus detected , for any Protestants to tell us , it is true , There are some manifest interpolations which are of a later date ; but the Liturgies are ancient : is both gratis dictum , a thing can never be proved ; and a fair offer at the destruction of our most convincing argument of the Popish abominable forgery . § . 47 For what Mr. Falconer saith about Constantines composing godly prayers for his souldiers , It is a good argument that the church had then no publick Liturgies : for surely Constantine needed not then have made any , and it had been a great derogation from the honour of the church . In short our Reverend Brother might have remembred , That his Majesties Commissioners at the Savoy replied to that part of his Majesties Commission , which required them to compare the English Liturgy with the Ancient Liturgies of the pure and primitive church . That they could not find any authentick record of any Liturgy generally imposed upon any national church for more then 300 years after Christ , ( we believe they might have said 600 ) and did upon the point challenge the opposite Commissioners to justify that which they make their Palmanum Argumentum , Let but the Indifferent Reader See and Judge of what was answered , though it may reasonably be presumed , considering the Learning , and interest of their opponents , that they omitted nothing which could with any truth or modesty be spoken in the case . All they say is this , That there were ancient Liturgies in the church is evident , St. Chrysostoms , St. Basils , and others . And the Greeks tell us of St. James's , much older then they . And though we find not in all ages whole Liturgies , yet it is certain there were such in the oldest times , by those parts which are extant . Sursum Corda , Gloria Patri , Benedicite , Hymnus veré Cherubinus , Veré dignum est & justum , &c. Dominus Vobiscum , & cum Spiritu tuo . With diverse others , Though those which are extant may be interpolated , yet such things as are found in them , all consistent to primitive and Catholick Doctrine , may well be presumed to have been from the first , especially since we find no original of those Liturgies from general councils . For answer to this , We shall refer our reader to the Answer of the Noncon . commissioners p. 76. Of the account of their proceedings , printed 1661. § . 48 To bring this point to an issue , There was a book published 1662. called , Asober and temperate discourse concerning the Interest of words in Prayer , where chap. 3. 4. The Reader may at Large see what we judge of the Original of Liturgies , when our Reverend Brother , or any for him hath given a strict reply to those two chapters , then we shall think they have more to say for their Antiquity , then we have yet seen . In the mean time we do believe , That Gregory the great ( usually said to be the worst of all the Popes that went before him ) under the Protection of Charles the great , was the father of all those that dwell in these tents ; and this eight hundred , or a thousand years after Christ , An imposed Liturgy unless in a particular Province , for a time , in a particular case ( such as was that of the spreading of Pelagianism ) we cannot find . And for a Liturgy , to be proposed onely and left at liberty , we know most reformed churches have such a one , and we have before declared our judgment for the reasonableness of it ; & he who thinks such an Eminent man as Gregorius , Magnus , would do nothing which should disadvantage true Devotion , hath not ( we think ) attentively either read his story , or considered the Acts of the Governing-part of the church in his time . § . 49 We are not so uncharitably disposed , as not to think there were many eminently good and judicious men in the fourth and fifth Century , who were able to judge what was of true advantage or disadvantage to devotion . But this is that which we say , That the same things are not at all times , nor yet to all persons advantages ; either to publick , or private Devotion . We have already granted forms of prayer advantages to the devotion of particular persons , who , being to minister before others , have not attained the gift of prayer , i. e. an ability in that duty fitly to express themselves . 2 To the general devotion of a church , when her ministers are very many of them tainted with errors in Doctrine ; which was the cause of the Milivitan Canon . We do know that in the fourth Century there was An Arnobius , A Lactantius , An Athanasius , Ambrose , Chrysostom , Augustin , Hierom , and very many others ; but we also know there was an Arius , and Pelagius : and that their herecies were of desperate consequence , and had over spread a great part of the church : yea , had tainted a very great part of the ministry of it , now it will not follow , That because set forms were advantages to devotion in such a time , and in such parts of the church for a time ; therefore they will be Universally so . Nor do we think that either in the fourth or fifth Century , There was generally such knowledge as in the later ages of the church ; nor is it proved , That in those ages , set forms were generally imposed . The Question is . Whether set forms be advantages or hinderances of devotion to such whom God hath blessed with the gift of prayer ; and to such churches who have such ministers , and are not so tainted with erroneous opinions in the fundamentals of Religion ? And thus we think we have fully answered whatsoever Mr. Falconer hath offered in answer to this Argument . But because our strict design is not to answer M r. Falconer , but to shew we have probable Arguments inducing us to believe , That what ever it be to others , It would be sinful for us ordinarily to perform our ministerial Acts in Prayer by reading or reciting the prescribed forms of others . We will yet proceed to add some further Arguments inductive of such a persuasion in us , still professing , That we do not judge our selves infallible ; nor condemn any of our Brethren , who are of another mind in the case : onely as we our selves apprehend and believe , so we speak , so we act ; and not out of any factious humour as we are rashy judged . CHAP. IV. The Third Argument propounded . Both propositions in it proved . The second commandment forbiddeth all means of worship , not directed in Scripture . M r. Freemans answer considered . What the Noncon . grant . His instances answered . Bishop Jewels opinion and Bishop Davenants against blind obedience . The Difference between circumstances , and Ceremonies , what circumstances are in the power of man. Why Forms of Prayer may not be commanded , as well as Time and place . Acts , rites and means in worship must appear reasonable in themselves to him who conscientiously obeyeth . § . I WE thus state our Third Argument . To use a mean in an Act of worship , which God hath neither by the light of nature directed , nor in his word prescribed ( no natural necessity compelling us so to do ) is sinful : But for us , or any of us to whom God hath given the gift of prayer , ordinarily in prayer to perform our ministerial acts by the prescribed forms of others read , or recited ; were for us ( no natural necessity compelling ) in Acts of worship to use means neither of God directed by the light of nature ; nor by him in his word prescribed ; Ergo. The proof of the major proposition depends upon these hypotheses . 1 That divine worship is nothing else but an homage done unto God in consideration of his excellency . In this we think all are agreed . 2 That it belongs to God alone to prescribe both the Acts , and Means of this homage : which certainly is the most reasonable thing in the world , That God should tell us what homage he will have at our hands , and how performed . God hath as much right to appoint the way of his worship , as to be worshipped , saith Dr. Ashton himself , in his Case of persecution . p. 45. 3 God having determined our Acts of worship , hath likewise in his word , and by the light of Nature given us sufficient direction as to the means : Which if it be true it certainly must be impious to neglect , or despise it , and to omit it , and use others directed by man would be an implicit owning the wisdom of man as paramount to , and excelling the wisdom of God. 4 God hath also ( as we conceive ) expresly in his word forbidden the use of any other mean in his worship , then what either nature sheweth us , and directeth us as necessary ( as we cannot speak a prayer without the use of our tongue ) or what he hath prescribed in his word . The first of these needeth no proof . § . 2 To prove the Second , we need say no more then this , That it is evident , That the use of a mean in worship which ought not to be used quite altereth the nature of the worship , and of true , maketh it false . To pray to God is an act of true worship , but if a man in prayer set an image before him as a mean of worship , it makes it idolatry . So as in worship none can pretend a right to prescribe a mean , but he that hath also a right to prescribe the act . § . 3 For the proof of the third hypothesis , we desire but an instance of any Act of worship for which we cannot shew a sufficient mean , either by the Light of nature or Scripture directed . As to what is the matter of our present debate , both the Light of nature sheweth our own invention a sufficient mean , and Scripture commands us to minister as we have received the gift . § . 4 But for the last which we think will be most stumbled at , we shall onely mention the second commandment . The sense of which we say is this , Thou shalt worship in no other way , by no other mean or religious rites then what I have prescribed . The term Graven image is undoubtedly a Generical term & figuratively put to signify , not onely that , but any other mean that hath no more of divine institution then that hath . And if this be not the sense of it , it will be impossible to reduce all the precepts in Scripture relating to the manner of external worship to the second precept in the Decalogue . To spare saying over again what hath already been said in justification of this , we refer our Reader to a book of Mr. Cottons called Advertisements upon a discourse of set forms of Prayer , p. 17 , 18 , 19 , 20 , &c. § . 5 The minor proposition standeth firm , until our Brethren have shewed us where God hath prescribed any such mean. But here again our old Adversary M r. Freeman cometh across us and tells us , There is a general command for forms of prayer when they are imposed , for we are enjoined in Scripture to obey our Rulers in such things as Gods word doth not forbid , and such things are forms . To which we answer , 1 That we can find no precept in Scripture in the terms mentioned by him . 2 The same argument will prove that it is the duty of Priests in popish countries in baptism to use salt , oyl , spittle and cream , Rulers require it , where hath Gods word expressly forbidden the use of them ? 3 We do not know what he meaneth by not forbidden , There is an explicit , and an implicit forbidding . God by determining the Acts of his worship , and directing sufficient means for the performance of them hath we say consequentially forbidden any other means to be used . § . 6 But he telleth us that Both in words and deeds we grant , That a particular command , or example is not necessary ( we suppose he means to justify any acts , or the use of any mean in the stated worship of God ; or else he saith nothing to the matter in question ) For we sing Hopkins , and Sternholds Psalms for which is no particular command . 2 We anoint not with oyl though St. James doth command it . Because we meet with this so often we who take our selves to be ready to give account of our faith to every one that asketh us , shall once for all tell him what we believe , and hold in this great point . § . 7 We believe the Holy Scripture to be a full , and perfect rule ; as of Doctrine , so of worship , both as to the Acts and Means of it : with no other help then the light of nature directing the application of some common circumstances , either necessary to all human actions , ( as time and place are ) and some common actions and signs signifying no more in sacred then in civil actions ; and this either from nature , or the general , guise , and custom of the countries wherein the worship is performed . 2 Hence both we and all Protestants deny a power to any man to institute New ordinances of worship for which there is in Gods word , no particular precept or example either of Christ or his Apostles : And certainly , worship being nothing else , But an homage done unto God in consideration of his excellency , It is every whit as reasonable , That God should direct both the Acts , and Means , and Rites of his worship ; As that an Earthly Potentate should direct his subjects , or servants the manner of their addresses to him , or the habits they should appear before him in . Gods word especially declaring against will worship . 3 Hence we judge , All Acts , religious Rites , and Means of worship prohibited by God , which either in express terms , or by first consequences from some Scriptural Propositions are not in the word of God prescribed , or Commanded . But natural Reason assuring us , That as all human actions must have some circumstances : So Religious worship being a human action must have some appendant circumstances ; either such as are necessary to all human actions of which number are time or place ; or necessary for actions of that nature . So we judge it as reasonable , That a bell or a Trumpet should call people to worship God ; as scholers living in several colledges to a Convocation , or Towns men living scattered up and down the town to a townhouse or Assembly . We take Pulpits , and Pewes , & Churches to be as reasonable , as that in the Sessions the Judge should have a Cushion and a Taller-seat : or the Major in a Guildhal , or that the Commoners or Aldermen , being to sit two or three hours all that time should not be put to stand ; but have seats & pewes . In this sense it is true that D r. Ashton in his case of persecution hath told us 48 ( after 40 before him ) These circumstances must be , and are not determined in Scripture . We do yeild our superiours a great power in determining these Circumstances of Religious duties , as they are human actions , without which they are neither at all to be performed , or with no Conveniency Nay further , There are some Circumstances necessary upon the account of Decency , the not observing of which would make the action appear either from the light of nature , or from the guise and custom of the country irreverently , brutishly and indecently performed . If any will come naked , or half naked , or shoulder-naked into a religious assembly , or pray to God with his hat on ; we believe superiours may as well restrain them ; as they may restrain one that should run up and down a market naked , or one that should refuse to pull off his hat when he speaketh to his Prince . And so for any thing of this nature , where is onely a general application of the rules and customs of places for reverence , order , and decency in all human actions to religious actions : If two or three will confusedly be babling together in a meeting for religion , we believe superiours may restrain them , as well as he may restrain such a confusion in a Town-hall , or civil Assembly met for any civil ends . For these circumstances it is true again that Dr. Ashton saith , p. 50. They must not be left indetermined : But all this reacheth not Ceremonies , that is , Religious rites ( be they habits , or gestures , or actions appropriated to Religious actions ) these are quite other things , and must have something of the generical nature of worship in them : Because of their appropriation to acts of that nature . We say onely , That no creature hath power to command those things in Gods worship . 1 Which are in Gods word either explicitly forbidden , or implicitly as having something of worship in them . Or 2 Which the superiour acknowledgeth not in themselves necessary , and the inferiour thinks are forbidden . Those of the first sort being eminently against Piety ; Those of the latter sort , as eminently against Charity . Having thus freely and plainly opened our minds , Let us now consider our Authors instances , from which he would make the world believe , That we little value a Divine precept in acts , rites , or means of Divine worship . § . 8 His first instance is , our Singing Scriptural Psalms in the meeters of Sternhold and Hopkins , which ( in derision ) he calls Hopkins and Sternholds Psalms . And there is he thinketh the same reason for ex tempore Hymns , as for ex tempore Petitions . We have already said enough , and the learned and judicious Cotton hath said more to answer this pitiful Cavil ; but that we may be troubled with it no more . This objection must be either against the matter of what we sing , or the form of the meeter . 1 The Matter is Scripture ; directed by the Spirit of God , composed by the Penmen of holy writ ; we abhor any Singing of other compositions in publick worship . 2 It is plain that singing and by such forms hath been ever used as an ordinance of God , both in the Churches of Jews and Christians . 3 It is manifest not one of many attains the gift of Hymn making . It is a known saying , Poeta nascitur . 4 We do not know that God ever promised his Spirit to teach his people to compose Hymns , but he hath promised to teach us what to pray for . 5 Singing being the joint action of a congregation , cannot possibly be done but by a set form , without notorious and eminent confusion . It is more then we know , That in the publick congregation the people are all to pray aloud together . 6 We cannot understand how the metrical forms used by us in Singing make the Psalms we sing more Hopkins and Sternholds , then our Bibles are the Translators Bibles . 2 For the meeter , it makes no alteration in sense , onely limits the number of Syllables in a pause for order in Singing . We do see many things in the ordinary meeter of our English Psalms which do no better fit the English idiom of our age , Then , with my body I thee worship , fits it to express the honour which a man ows to his wife : But we see Davids sense kept in that meeter ( as the Hebrew sense was much kept , especially in material things , by the 70 interpreters ) and therefore we do keep to it . And this we think enough to have said to shew the Vanity of his first instance . We proceed to his second . § . 9 Again ( saith Mr. Freeman ) when they visit the sick , they anoint them not with oyl , yet they shall be so far from producing an instance for such a visiting from the Scripture , that they shall find the contrary in St. James . If they say there is not the same Reason for that anointing now which was then : I reply , Neither is there the same reason now for unpremeditated prayers , ( forms of prayers composed by others he should have said ) as was then , for now forms are commanded by our Rulers , then ( according to their opinion ) they were not . § . 10 In answer to which we first ask , will our conformable Brethren then , when they visit the sick anoint them with oyl ? or have they any Rubrick for that ? How dare they omit it ? If it were a standing institution of the gospel ? They are yet a peg higher then we thought off , if they also will maintain a power for superiors to abrogate any gospel institutions . Was it a temporary practice ? What an impertinency is it then to urge it ? § . 11 We confess we do not anoint the sick with oyl , not onely because we do not know what oyl to use , and much depends upon the kind , whether it wrought by a natural virtue , or by virtue of an institution . But because we learn from Mark. 6. 13. That anointing with oyl was annexed to the extraordinary , and miraculous gift of healing ; which gift both reason and experience tells us is now ceased . So that notwithstanding these two instances , Mr. Freeman may see , we are consistent enough to our principles . And this we take to be something a better answer and more particular , then what he supposeth we would say , viz. There is not the same reason now , That is true ; but it is further true , That God in his providence making the miraculous gifts of healing to cease hath taken away any pretended Reason for that practice . Whereas he saith ; neither is there the same reason for unpremeditate forms now , because Rulers command the contrary . We answer , That Mr. Freemans friends think they were then also commanded : But suppose they had been then commanded , doth this make a sufficient Reason for a practice in Divine worship , that man commandeth it ? § . 12 But because this is so oft repeated , as if all the world were drunk with Hobbism & Parkerism , believing , That the Superior commanding , not the inferiour obeying must answer for the sin if any be committed by any such obedience . Let us discourse this point a little , In the first place this must be an exception to the general rule of Gods word which hath told us , The soul that sinneth shall dy , and the child shall not be punished for the parent ; or else it must be a new gloss ; or a thing forgotten by St John when he described sin to us to be , A transgression of the law . And Thirdly , They should do well to tell us which way the obliquity of one creatures action should pass to another creature that he should bear his Brothers sin . Again if the command of superiors will justify the Inferiours from guilt in their acts of obedience to their commands , The Command of the Pope will do it for all under his jurisdiction , and would have done it for us here in England while he was here without controle allowed to be the Head of the church : But our forefathers the Martyrs were not of this impudent Religion . If they had , they might have saved their lives . But let us hear what hath been the opinion of more valuable , and ancient Protestants in this case , we will instance in two , both eminent Bishops of Salisbury : The one at the beginning of the Reformation ; The other dying within a few years last past , Bp Jewel , and Bp Davenant . § . 13 What Bishop Jewel thought , may be read in his Apology against Harding , chap. 2. Divis . 7. The subject ( saith he ) is bound to obey his Prince , how be it , not in all things , but where Gods glory is not touched . These Nobles [ he speakes of those in Scotland ] had learned of St. Peter It is better to obey God then man ; And of the Prophet David , It is better to trust in God , then in Princes , for they are mortal , and shall dy . Neither may a Godly Prince take it as any dishonour to his estate , to see God obeyed before him , for he is not God , but the minister of God. Leo saith , Christ determined , That we should give to God , the things that are Gods ; and to Cesar the things that are Cesars . Verily this is not to rebel against Cesar but to help him , &c. § . 14 In the next place let us hear Bp Davenant in his excellent commentary on the Collossians , chap. 2. v. 23. Ignatius Loyola ( saith he ) the father of the Jesuites in that Epistle of his , which is read in the Jesuites , Colledge every month warneth and commandeth them seriously by a blind obedience , absolutely to do whatsoever their superiors command , not considering whether it be good or profitable , yea or no : for that ( saith he ) takes away the value and merit of obedience . It is also the common opinion of the Papists , That there ought to be in Christians such an humility of mind , that they must not in the least doubt of those things which are commanded by the Church of Rome ; either to be believed , or done in Religion , or in the worship of God : but we sayth he notwithstanding this truly say , That this Blind obedience is not onely foolish , but Impious , and Irreligious . 1 Because we are not bound to obey superiors but in cases wherein they are our superiors , now as to Doctrines of Faith and Divine worship , God alone is our superior . If therefore men indeavour to forge new Doctrines of faith , or to bring in a New worship , they go beyond the bounds of that power , which is committed to them , and are not in this thing acknowledged to be our superiors . 2 Because the command of an inferiour power doth not oblige to obedience when it contradicteth the command of a superiour power . Asts 4. 19. We must rather obey God then man. 3 Because no intelligent person will expose himself to the danger of mortal Sinning , as the school men speak ; but whosoever voweth , and performeth absolute subjection , and blind obedience to man , exposeth himself to a manifest hazard ; for every man may err , by commanding those things that are evil . According to the Doctrine of our new edition of Divines we would gladly understand , how any man can run a danger either of mortal sin , or venial either , by doing any thing in obedience to the command of superiors . 4 Because what is proper to God cannot without great impiety be given to men : But an absolute dominion over mens souls , & bodies is proper to God alone ; To him the will of man oweth an absolute obedience , to him his understanding oweth in all things a prompt assent . But those who require this obedience of us use to object , That it is not the subjects part to judge of the faith & actions of their superiors , they seem therefore to recede from their duty when they doubt , whether the things be true , and lawful which are published and confirmed by the Authority of those who are set over them . This he answereth , Subjects neither may nor ought with a judgment of Authority to judge of their superiors actions , but they may and ought to judge of them so far as concerneth themselves with a judgment of Discretion . Aquinas excellently gives the reason of it , Every one ( saith he ) is bound to examin his own acts according to the knowledge which he hath from God : Whether it be natural , acquired or infused , for he is bound to act according to Reason , It is ( saith he ) confirmed by the Examples of all pious men , who although they did not arrogate to themselves a judgment of Authority upon Magistrates , or Prelates , yet they used their judgment of Discretion concerning things commanded by them . Thus far that Reverend and very Learned man. § . 15 This is the Doctrine of the Reformed Churches , and was wont to be the Doctrine of the Fathers in the Church of England , and we humbly offer it to the consideration of our Rulers , whether there can be greater factors for Popery in England , then those who so boldly assert the duty of Blind Jesuitical Obedience , and declaim against the Judgment of private , and practical Discretion : The first is the very foundation of Popery ; The latter , the foundation of the Protestant Religion . § . 16 But to proceed with Mr. Freeman he telleth us , The Nonconformists have in word granted more then he asketh . Let us first know what he asketh , then see what they have granted , that which he asketh is our concession , That it is lawful in the worship of God to do somethings not commanded by God. What have the Nonconformists granted , He instanceth in three things . 1 To command in the circumstances of divine worship , what is generally commanded in the word of God. 2 To appoint time and place . 3 To appoint such circumstances , without which the worship of God , in the judgment of common Reason , Must be indecently and disorderly performed ; of which he makes the following improvement , p. 35. Of the Reasonableness of Divine service . 1 A form of prayer is but a circumstance of Prayer , and I have proved , That if the Magistrate think them convenient they are in the general commanded . 2 If he can appoint the time and place , which he thinketh most convenient though otherwise it would be less , he would fain know a reason , why he may not appoint a form , which he thinketh most expedient , though otherwise it would be less expedient , To appoint to begin at such a time is as really a limitation of the Spirit , as to appoint a form : For the ordinary reason which they speak of , it must either be the Reason of the Magistrate , or of the People or both . If they mean the reason of the people , Then the sense is , That the Magistrate hath power to appoint such things , as the People judge reasonable . We thank them for nothing : If both , we thank them for as much . If they mean that Reason which is best without restraining it to any subject , I reply , That Reason in the Idea doth nothing , but as it is somebodie 's Reason : Except the Magistrate hath power to command what he apprehendeth agreable to the best Reason : He must command what the Subjects apprehend so , or nothing at all ; therefore it remains , That that Reason which must judge what is indecent , must be the Magistrates , and if he commandeth such things as be indecent , so they be not otherwise unlawful ; The people must submit . To all which we answer . § . 17 As to the matter of our present debate , There were no great loss in granting all he saith ; for the matters pleaded against are not onely pleaded as indecent ( though none hath power to command any indecent thing in Gods worship ) but as unlawful . But we know he would then say , we must not then use this as a medium to prove them so , Because they are not commanded . We will therefore reply more strictly . § . 18 He saith , we have granted a power to superiors to command particular circumstances of Divine worship , which circumstances are generally commanded . For Example , Reverence and Order are commanded generally as Moral duties , and especial regard is to be had to them in the worship of God. If any will come to the publick Congregation in the ridiculous habits of moris-dancers , or naked , The Magistrate may for ought we know command them into a gaol : But what is this to our Authors purpose ? A form of prayer , he saith , is but a circumstance , and that is generally commanded in the Divine precepts for obedience to Magistrates . We answer that we do indeed make a great difference between a circumstance , and a Ceremony . The first we say is appendant to an action as an human action ; The latter to a Religious action as a Religious action . But we do not know that in reference to Divine worship men may appoint whatsoever may come under the notion of a Circumstance in the Latitude of the term , nor do we think our Brethren judge all circumstances in worship determinable by creatures . § . 19 There is a Rhetorical notion of a circumstance , and so Circumstances are usually comprehended in that verse , Quis , quid , ubi , quibus auxiliis , cur , quomodo , quando . If this Author thinks , That all Circumstances of Divine worship in this large notion are determinable by man , he must affirm , That Magistrates may appoint whom they please to Baptize & administer the Sacraments , That is the Quis. And that if the Magistrate thinks fit to command men to worship God before an image , that also becomes lawful , quibus auxiliis , is a circumstance he knows . There is a Logical notion of a circumstance , and so a circumstance is , Quicquid rei praeter essentiam adjungitur , Whatsoever is added to the essence of a thing , and in this sense no ceremony can be a circumstance , for the Appropriation of it to the Religious action makes it a piece of Homage done to God ; so as it partakes of the general nature of the whole action in which it is used . We never thought that men might institute or appoint such circumstances , as wanted nothing but a Divine institution to make them True Divine worship . Will any say , There was nothing of divine Homage in the High Priests garments which he might never put on but in his approaches to God ? we by Circumstances understand , Appendants to actions as meer humane actions , such are Time & Place : and possibly so much of the quomodo , as is natural to restrain an indecency , and disorder which the light of nature , or the particular custom of the place sheweth to be such . These things we believe in their kind required in the General precepts of Gods word for order and decency , hence it appeareth . § . 20 The fault was not in us but in his own Reson , That ( as he tells us ) he cannot see why the Magistrate may not as well command forms of Prayer , as determine Time & Places . Are therefore forms of prayer in the general necessary to the act as human , or as Religious ? Or could any one think , That Gods word should set down a certain rule for times and particular places of worship for all churches in the world ? This is so miserable trifling , as we are ashamed to make any reply to . But we must follow the Author yet further . § . 21 He would know whose Reason must judge in the case ? Whether the Reason of the Magistrate , or of the people ? To which we freely answer , If the question be about Lawful or Vnlawful , Every private Christians Reason must judge as to his own practice , unless we will turn Papist and vow Blind obedience . If the thing be confessed both by the superior and the inferiour . A thing in it self indifferent we believe most Noncon . will allow the judgment to their superiors . If the Author will but consult Bp. Jewells Apology , pag. 435. He will find him laughing at the Papists for their obedience in carying baskets from Palestina to Damascus , Sitting 7 years together Silent , and watering for 12 months together a dead tree . Let the author determin whose Reason was to judge in those cases . § . 22 To make the business short , In all Religious commands there must appear to the person that obeyeth some Reason from a divine command ; either particularly , or generally requiring the thing , The meer will , and authority of an another in these things is not reason enough to justify our obedience . In matters of that nature we must be very wary of idle , and superfluous actions , To be of no use , and insignificant , is enough in worship to make a gesture or action sinful , yea , and an appropriated habit too . There lyeth no necessity upon the superior to command any such things , nay , to do it will be a sin unto him , as Gideons Ephod was a snare to his house , Judg. 8. 27. Precepts in such things must be for farther use ( and evidently so ) then to try inferiours obedience . The lawfulness , or policy of precepts of no farther significancy in things of a meer civil nature , may be disputed , The Magistrate is the minister of God for good , Rom. 13. 4. But in these matters it is out of question . In matters of civil nature the Magistrate hath unquestionably a far greater power then in them , yet even in those things he that will not grant , that all commands must refer to some general , or particular good will be brought to strange absurdities . But he is a judge of good especially in particular relating to political concerns , he is judge of the best means of order and policy , and every particular person is not to be a privy counsellor : which warranteth in such things much of a blind obedience , Besides there are various dispositions of people , several complexions of Political bodies : for all which it is not imaginable that God in his word should have set down particular laws , for their preservation and civil order . Nor hath God in his word laid out any general platforms of civil Government : But in Matters of worship , There is both a general , and sufficient rule , all the Earth is tied to worship God , and to worship God by the same acts . Every particular person may and ought to know the mysteries of the Kingdom of God , so as there being a sufficient rule for worship in Scripture both for the Acts , and Rites , and Means of it ; supposing time and place by the church determined , or by the Magistrate ; either people following no other rules then the light of nature , and of Scripture sheweth them : may so worship God , as neither he will be offended , nor any good man need be scandalized . It is every individual Christians duty to enquire into the Mysteries of the Kingdom of heaven , and to be acquainted with the laws of Divine worship ; and he cannot do that there in meer obedience to his superior , which he can neither see the Light of Nature , Reason or Scripture requireth of him : or which his conscience or Reason telleth him is idle , superfluous or ludicrous ; and so under such circumstances repugnant to the Divine will , without an high profanation of the holy name of God. If such things be commanded , he must patiently suffer , if he doth them , he unquestionably sinneth against the Lord , who in matters of his external worship hath particularly told him , That he is a Jealous God. § . 23 But our Author goes on telling us , There are particular commands and examples of forms of prayer in Scripture . Davids Psalms are prayers , so Hos . 14. 2. Joel . 2. 10. Acts 4. 24. Luke 11. 2. Though this be sufficiently before answered , yet in short we again desire our reader to consider , That if this Author by [ commands ] doth not mean , That there is some command , that the church of God , and all the ministers in it , ( at least in some National church ) should use ordinarily in their stated Solemn prayer certain forms made by others ; he saith nothing to the purpose , we have said again and again , That we do not think , Forms of Prayer unlawful . That we are not against forms to be used by some persons , at some times , much less against them as made by any minister for his own use , and the proposing of a form , which those who will may use . David made some Psalms which were forms of Prayer , but did he make an Act of Uniformity too ? Again , a great Prophet and Penman of holy writ made forms of Prayer , Suppose he had enjoyned the constant use of them too in all places of publick worship , may therefore men that are no Prophets , no Penmen of Scripture , no pretenders to such an inspiration do the like ? Farther suppose , That it could be proved , ( which it never can ) that there were forms of Prayer composed for , and used in the Jewish church ; or that the Lords prayer was intended for a form of words , and commanded to be ordinarily used for a time , ( yet we never met with any that said , The Apostles might ordinarily use no other ) how doth this prove , That it was the will of Christ concerning the church under the gospel ? That because Christ who was the head of the church enjoined the use of such a form : Therefore any Superior deriving from him may do the like , and add fourty times as much , and enjoyn it to all ministers , after Christs ascension on high , pouring out the gifts of his Spirit upon all flesh , who seeth not what pitiful inconclusive arguments these are . But our Author pretendeth to give some reasons for the Necessity of Imposing forms of prayer . They are but the Ordinary topicks , which all make use of in the case , we will therefore reserve them for a proper place and go on yet with our other arguments . CHAP. V. The Fourth Argument stated , Because actively to obey in this case is to grant a principle improveable to suppress the total exercise of the gift of prayer , in Publick meetings , Families , Closets , all places to which the superiors dominion extends . To say , This is not yet commanded , is in part false as to prayers before and after sermons : if true , no answer . The Vanity of those that say though the superior may impose in part , yet not in whole . The Quota pars not determined , nor determinable from Scripture & Reason . No power in man to suppress the total exercise of any ministerial gift . § . 1. OUr Fourth Argument we state thus , To agree a principle , which being agreed , is of sufficient force to restrain the total exercise of the gift of prayer , is sinful . But to agree it lawful for ministers ordinarily in their Solema prayers , to perform their acts of prayer by the prescribed forms of others , were to agree such a principle ; Ergo. We hope there is none will deny the Major , until he hath proved to us , That it is lawful for man wholly to suppress any ministerial gift , and make it useless as to its end , yea , and sinful to use it at any time , ( which to us appears a strange task ) we shall therefore at present not labour in the establishing of that , taking it to shine sufficiently in its own light . § . 2 For the Minor we say , All Prayer is either Publick in the Congregation , or Domestick in the family , or Private , or Secret in the Closet . For that which is made in the Congregation . We are indeed often told , That the minister hath a power left him to pray before and after Sermon . But 1 Suppose he had , yet he may be restraind we hope by the superiors precept , and if he be , we hope he is bound to Obey it : For why should it be less lawful for him to ty himself to the use of forms in the Pulpit , then in the Desk ▪ 2 But it were worth the examining whether he hath such a liberty ? Did the late Bishop of Durham , Dr. Cousins think so ? Let any minister in his diocess enquire about that . Did Bishop wren think so ? Doth Mr. Kemp think so ? Let the Reader read his sermon on this subject . Doth the Act of Parliament say so ? But once for all , Let the Reader judge of this by what he shall find in the Printed account of the proceedings of the Commissioners of both persuasions , p. 19. He shall find , The Commissioners on the Bishops side ( and they were no less then eleven Bishops , and nine Doctors of Divinity of which five have since been made Bishops ) thus speaking , We heartily desire that ( according to this Proposal ) great care may be taken to suppress those private conceptions both before and after sermon ; least private opinions be made the matter of prayer in publick as hath and will be , if private persons take liberty to make publick prayers . Here is , Heartily desire , and Great care to be taken to suppress private conceptions both before , and after Sermon . It seemes they apprehended , The law gave no such liberty ; and therefore are very heartily desirous , the Executors of it would take care , yea , and great care too , that none might take it . Let us therefore hear no more of a liberty ( not so much as indulged ) and if it were , no more then indulged for ministers at all to use their ministerial gift in prayer , There is no such liberty but as assumed . § . 3 So that the publick ministerial exercise of this gift is wholly supprest , but yet we are told Ministers may in their families use their gifts . This is indeed true , ( notwithstanding any law or canon yet extant ) onely diverse of those ministers , who use any family prayer , who are to be too the examples to the flock , do not think fit to use it but there also limit themselves to the publick book . But the question is , Whether supposing it be lawful to obey superiours , commanding us to perform our ministerial acts ordinarily in publick solemn prayer by the prescribed forms of others , yea , and necessary too , supposing hereafter superiours should command men to do the like in their families , obedience also in that case would not be both lawful , and necessary ? ( We have a scriptural instance , of a Magistrates edict reaching to families ) We must profess if we could grant the obligation , and judge it lawful to obey in the first ( which is our present case ) we cannot see with what pretence of Scripture , or Reason we could avoid obedience to a superiors command in the Second case , and we would gladly learn of our Brethren . § . 4 Nay , supposing a law , of the Latitude of that of Nebuchadnezzar , extensive to a closet also . That we should no where pray to the God of heaven but in the use of the church prayers . What should hinder but that it should be lawful , yea , necessary to yeild a ready , active obedience to it ? Will any one say , That it doth not follow , That because we are bound to obey Magistrates commands for worship , in publick prayers and publick places ; therefore we should be bound to obey the same commands made to extend to private worship and places , such as houses and closets . We must profess we are of another mind , and not able to assign any sufficient reason to the contrary , and should be glad to hear any could teach us . Our dull souls reasón thus , Are not Magistrates and Subjects Relatives , and is not dominion the foundation of the Relation , and Relatives use to go together ; surely look how far the superiours Dominion and right to that extendeth , so far obedience will be found a duty . So as the question onely will be , Whether the Magistrate hath not a dominion over his subjects in their private houses and closets ? If he hath , his commands reach them there , which if they do if the matter be lawful , ( say our Brethren ) it is necessary to obey , and why is not a command as lawful , enjoining the constant use of prescribed forms there , as in Churches or Temples ? Now the Magistrates daily , and confessedly just punishing enormities in families , closets , bedchambers , are sufficient instances of the extent of the Magistrates dominion to those private places , and consequentially evince the duty of obedience supposing a command , if in a matter wherein the law of God hath given him a power to oblige his subjects . And although it be true , That the Magistrate , cannot take such a cognisance of what is done in private houses , and closets : yet that signifies nothing in the case , for our question is , Whether supposing such a command , it might with a good conscience be obeyed ? If it might , then it must be obeyed ( according to our Brethrens principle ) then whether the Magistrate knowes of the disobedience or no matters not ( yet he may come to the cognisance of it , by children , by eves-droppers , by confessions , &c. ) The soul of the offender how ever is made guilty , and stands bound over to the Judgment of the great day . So as we profess we cannot see , but if we might lawfully in obedience to man perform our ministerial acts in prayer by the prescribed forms of others if the superiour commandeth , We may lawfully also use nothing else but those forms in our families and closets . Nay , we must use no other in case of such a command , so as we cannot do it without implicitly saying , If the Magistrate commands us to use no other prayers while we live , but the Publick , prescribed forms , either in publick , or in private , either before or after sermons , either in our houses or closets we do judge that it is sinful for us to use any other : though by this means the gift of prayer , in all the ministers of Christ shall plainly be suppressed , and made of no use . § . 5 We can by no means be satisfied , with what we hear some say , & think it a sufficient answer , viz. That though man may impose in part , yet he may not impose upon the whole use of any ministerial gift , such a command they say ought not to be obeyed . This appeareth worse then a figleaf to our consciences . For , 1 Who shall determin what is the Quota pars ? How far he may impose or not impose ? 2 By what rule shall that limitation be made ? The word of God directs him no more to impose upon a part , then upon the whole . Let us but understand by what rule of Scripture , or Reason he shall limit us to pray by forms in the Desk , and not in the Pulpit ; Though he do's go so far , he leaves room for the use of gifts in families : nay , why may he not command the like in families ? He leaves room yet for the use of gifts in the closet . We know when he go's to visit the sick he must keep to them , we must wait to hear what other answers our Brethren shall make to this Argument , we can see no evasion from it . CHAP. VI. The Fifth Argument stated from the Equal lawfulness of obeying a command requiring Ministers ordinarily to preach sermons composed by others . The unlawfulness of obeying such a command proved . The Proposition argued betwixt commands for forms of prayer and forms of Sermons . The Vanity of Ireneus Freemans discoursed , in pretending to shew a different reason ; Because in Prayer the Minister speaks in the name of the people , and because all points to be preached on cannot be comprehended in forms . § . 1 WE proceed to a Fifth Argument , To agree a principle , which agreed , would allow man also a power when he pleased to suppress all ministerial gifts in preaching , is sinful . But to agree it lawful for ministers to obey man , in performing their publick ministerial acts in Solemn prayer by the prescribed forms of others ; were to agree a Principle which once agreed would allow man a power , when he pleased to suppress all ministerial gifts in preaching ; Ergo. We do know that some of our Brethren here will deny us the Major , and allow man a power to suppress all preaching , and it hath been whispered in some both Pamphlets and Pulpits , That Preaching in a constituted church is needless , and serveth onely to breed Disputes and Schisms . It was indeed necessary at the first for the first plantation of the gospel , when men were Pagans . But now they are converted it is not necessary . As if There were not a conversion from sin to God necessary to salvation , as well as from Paganism to a Christian Profession . If some of these men had not plowed with a Popish Ass , and a Socinian Heifer they had never found out this Riddle . Dr. Fuller in his church history p. 262. tells us , That it was the very Argument the Popish Abby-lubbers , Monks and Priests used to persuade the Pope to appropriate to Covents , & Abbies the tythes belonging to many Parishes : and the Racovian Catechism de Eccles . c. 11. hath it plain enough . Postquam igitur Doctrina Christi secundum consilium Dei , & patefacta , & confirmata fuit abundè iis personis quae eam patifecerent , & confirmarent ; nihil amplius loci in Ecclesiâ relictum . And the Arminians agree much with them . Episcopius Disput . 28. determineth preaching profitable , but not necessary . But blessed be God the number of these men in England is not great , all men almost acknowledging Preaching a great Ordinance of Christ , an ordinance , not onely to make men Christians in name and outwardly , but Christians inwardly and indeed , changing their hearts and turning them from all sin and lust to serve the living God. It was the unhappiness of England to have three or four Prelates of great power , who thus depretiated the greatest ordinance of the gospel : But as they are gone , and ere this know , whether they in this thing did well or ill ? so there are not many that approve their sayings , or will rise up to call them blessed . We therefore take it for granted that Preaching may not be suppressed , and are little affected with a Critial Authors witin distinguishing betwixt Preaching and Teaching ; and essays to prove it is not the ministers duty to Preach , but to Teach . In short we think that Critick had need himself be taught , before he either preacheth or teacheth . § . 2 Our onely question is , Whether it be in the power of man to suppress the gift of preaching , in a minister of the gospel ? We think it is not , because of the frequent commands in Scripture to ministers , To stir up and not to neglect that gift , and to minister it . 1 Tim. 4. 14. 2 Tim. 1. 6. 1 Pet. 4. 10 , 11 , &c. And to us nothing can be more absurd then to fancy , That God should have given abilities and gifts to men for so great a work as the work of the ministry ; and given them an heart to desire the imployment ; and the church should have approved of them as furnished by God for his work , and sent into it : and after this , it should be in the power of men to suppress the use of these gifts , and appoint them in stead of it to readsome discourses of others to the people . § . 3 The onely doubt then can be about the Minor Proposition which stands upon this foundation , That God hath given unto man no farther liberty to stifle and suppress one ministerial gift then another . Nor can any sufficient reason be given of their farther authority in the one case then the other ; and therefore our wise Reformers ( seing a necessity to make a provision for that most sad state which our and other Reforming-churches were in , in the beginning of Reformation , at the same time provided ministers both a book of Homilies , and a book of Publick prayers and Homilies ( at first ) just proportioned to the Number of sermons they willed to be preached every year . That was 12 on each month , Well knowing , That if they had Authority to do the one , they had Authority to do the other : And those who had need of the one , had an Equal need ( if not greater ) of the other . The Doctor Respondent therefore within these few years , at a Commencement having given the lawfulness of Imposing and using forms of prayer for his Question , and being pressed by one of our Learned Prelates with this Argument . That then it was lawful to impose , and use forms of sermons too . Like a wise man granted the Consequence , and denied the Assumption : And his hearers thought he answered well ( to avoid a publick baffle , though he affirmed a falshood by denying the Minor ) we are sure some of us did , judging the Consequence by no means to be destroyed by the Art of man. § . 3 Every considerate person will easily understand , That if it be lawful for man to compose all forms of prayer , and forms of sermons to be used by ministers , and they may discharge their ministerial office by reading them both : We shall neither need Grammar-schools nor Vniversities to breed up men for the Ministry . Let us but make sure of good School-dames in every Parish to learn children to read , and every parish will commence a Nursery of very able and sufficient Clerks , that is , Such as can read Primers , Psalters , and Bibles , or any other books of reasonable good Prints . If any will tell us that a Minister hath some other work . We answer , we know of no other , But the administration of the Sacraments , where God himself hath made the Form certain , & the Minister in those ordinances hath nothing farther ( that we know ) to do , but to add the application of Prayer and Exhortation ( the two general acts of his office ) to that particular performance . Let none tell us , That he is to Convince gainsayers , for that ( so far as it is the work of every ordinary minister ) it is by way of plain Scripture , and ministerial reproof : and for that too , there are books enough in English. So that we are confident , That if St Paul had thought such kind of Discharge of the ministerial work would have acquitted Timothy's soul before God , he would never have so called upon him as he doth , 1 Tim. 4. 13. To give attendance to Reading , to Exhortation , to Doctrine . Neglect not the gift that is in thee , &c. Nor have told him that such labourers in the word and Doctrine , were worthy of double honour , 1 Tim. 5. 11. Nor charged him , To prove ministers , ( was it whether they could read or no , think we ) Not to lay hands suddenly on any . Nor charged him as , 2 Tim. 1. 6. To stir up the gift of God. Nor called upon him , rightly to divide the word of truth ( it had been divided to his hand ) he would never have called upon Timothy as , 1 Tim. 4. 15. To Meditate on the Scripture , To give himself wholly to that study , that his profiting might appear to all . § . 4 But we find our old friend , Ireneus Freeman , here again opposing us , not urging the lawfulness of Magistrates imposing and Ministers using forms of sermons ; but pretending a different Reason betwixt Forms of Prayers , and of sermons ; which indeed may enfeeble our Minor Proposition we have onely to Examin what he saith , whether it will amount to what he would have it ? For otherwise the strength of our Argument is evident enough , to every deliberate Christian . He begins with telling us . That one would in charity think , That these men were none of the Contrivers , or Approvers of the Directory : for these lamentable restraints both of sermons , and Prayers are to be found there . To which we answer , That , one would in charity also think , That this Author , a Scholar and Divine , should speak truth : And not abuse his Reader with a known falshood . Surely he never read the Directory , or hoped his Readers never would . Who ever saw one form of prayer , or of a Sermon in the Directory ? Who ever heard any minister tying himself to the words there ? Doth not the name shew the matter of that book ? It onely directs the general matter ( which fourty other books do ) both as to Prayer and preaching ( and surely it is a charitable work ) Where doth it so much as direct , much less prescribe a form of words , or command the use of any such thing . M r. Freemans Readers must take heed they look with their own eyes ; for never were more impudent imposings of that nature , then some men are now hardy enough to make . But possibly he goes on to more purpose , I cannot , saith he , conceive them to be so unlearned , as yet to learn why forms of sermons should not be imposed , as well as forms of Prayer . A mans mother-wit , may prompt him with two Reasons . We must confess we are so unlearned , and ready to sit at this Gamaliels feet , if he can instruct us in the case , and onely fear his Mother-wit ( as he calls it ) not sufficient to instruct us or any part of the reasonable world in this point . But let us hear his two Reasons : for any thing of that nature shall be welcome to us . His first Reason ( as he calls it ) he thus delivereth . § . 5 Because in the Sermon the minister speaketh what he thinketh is true , if it appeareth otherwise , the people may reject it : But in prayer the Minister ( in the name of the people : for he saith not I but we ) presenteth desires to God , which sometimes happen to be quite contrary to the desires of some , yea , of all the people . It may possibly fall out that the people cannot join with him in one expression , whereby it comes to pass , That both the Ministers Prayer is a falshood , and that the people ( being in a praying posture ) do make a kind of Profession , that they say , Amen to those petitions , which their souls Abominate . Which makes it appear , why there is more Reason that people should know beforehand what shall be prayed , then what shall be preach : which foreknowledge is the effect of forms . To all which we answer . That foreknowledge indeed may be the effect of forms , provided that he who Readeth , readeth them true ( at which we have more then once heard some very unhappy ) but the Question is , what need there is , That people should aforehand know , the Words and Syllables by which their minds should be expressed to God : more then the Words and Syllables by which Gods will should be declared unto them : both duties must be done in the exercises of Faith , Love , Reverence , Meekness , Humility , &c. The pretended Reason now produced by this acute Author is Because in preaching the minister speaketh what he thinkes to be truth , and if it be otherwise the people may reject it . It is true , That the Minister in speaking ( if he be not a very wretch ) speaketh what he thinketh to be true , and that too in a Theological sense ; for he is the steward of the mysteries of God and of stewards it is required that they should be faithful , he is the Embassador of Christ , and God intreateth by him . 2 Cor. 5. 20. It is as true , That it is possible that a ministers words may be otherwise . What Remedy hath the people ? They may reject them , he saith , that is , not believe them . 2 They may if he goeth on complain to the church , who are to say to Archippus , Take heed to thy Ministry , If yet he will go on in such kind of preaching , they may and ought to remove him . Is it not the very same case as to Prayer , should not he who prayeth petition for such things , as he believeth to be according to the will of God ? Suppose he doth not , May not the people at the time withold their Amen ? May they not complain of him to the officers of the church ? Should not they admonish him ? And if he go's on remove him from his station ? What shadow is here of different Reason ? But he saith , In Prayer , the minister speaketh in the name of the People , for he saith not I but we . Pitiful ! And when he is preaching doth he not speak in the name of God ? Is he not in Christs stead ? 2 Cor. 5. 20. We would have the reader but consider ; Which ought more warily to be done ? Is there a fear that the minister in Prayer should beg of God something which the people would not have him ask ? ( which indeed as to many of the people who have no mind to be purged of their lusts , he doth every time he prayeth as he ought to pray ) And is there no fear that in preaching the Minister should declare something which God would not have him declare ? And is not this full as ordinary and a thousand times greater error : For it is not the peoples willings that is our Rule in prayer , but Gods will on the behalf of people . And we think , The same reveiled will of God is the rule of our preaching too as well as Prayer . And we would fain know , Why the people may not withold their Amen in Prayer , as well as in Preaching , And their faith and Assent in hearing ? Are not these subtil ratiocinations , for one to Domineer over his brethren with ? He saith , It may sometime so happen that a Prayer may be put up and the people cannot join in one Petition . That surely is a rare case : And it may be it is nothing but the error , and lusts of their hearts hinder them , but that in the same prayer they may join in every petition , the Prayer for all this may be for things according to the will of God , and in the name of Christ , which is the ministers rule , not the peoples sentiments , and lusts . But let us now compare . Is is not possible also , That a preachment , or Harangue may be made in a pulpit , in which the people cannot find one entire proposition which they can give assent to ? How many discourses of late years have we had in Pulpits , pretending to prove , Men have a natural power to things Spiritually good ? That we are not justified by the imputed Righteousness of Christ , but by our own works ? How many perfect Satyrs , Raillerys , and Evomitions of the lusts and choler in the Preachers hearts ? Such as people could not assent to one Proposition , nor in hearing exercise the least Faith , Love , or Reverence ; but according to Gods will they have abhorred , and abominated . But he saith , The people being in a praying posture , do make a profession of assent to the Petitions which they abominate . Doth their posture do it in prayer , & will not their presence and sitting still , do the same in hearing ? May they shew their dissent in preaching by turning their backs , and departing : and may they not do the same in Prayer ( if they see cause ) So as this first pretended Reason signifieth just nothing . Nay , it may be improved to an higher advantage for us . See the Commissioners Accompt of their Proceedings , p. 20 , 21. It is known that in Preaching a man hath far greater opportunity to vent a private opinion then in Prayer . It is known de eventu , That it is much more ordinary . And if you say that in Preaching , The minister speaks not the words of the Church , but his own , nor unto God but man , and therefore it is a less matter . We answer , It is as considerable if not much more , from whom he speaketh then to whom : In preaching he speaks as a minister of Christ in his stead , and name , 2 Cor. 5. 19 , 20. And it is as an higher , so a more Reverend thing to speak in Gods name to people , Then in the peoples name to God ; and to speak that which we call Gods word , Truth , or Message , Then that which we call our own desire . We make God a liar , or corrupt his word , if we speak in his Name a falshood : we make but our selves lyars , if we speak a falshood to him , in our own names . The former therefore is the more heinous , and dreadful abuse , and more to be avoided . We might further add , That if there were any reason in this Reason it would be of equal force against all conceived Prayers before others , as well in the Pulpit , as in the Desk , as well in the family , as in the more publick Congregation . Let us now see if Ireneus Freemans Second Reason hath any thing more in it . He gives it us in these words , § . 6 Because the minister in his preaching is to expound , confirm and apply all the Articles of faith , as occasion shall be which is a work would require many days , if not years . It would be endless to comprice the substance of all Sermons in forms . But we pray for the same things continually , and therefore the Directory saw reason to put down the matter of prayer though not of sermons . Here the Author forgot he but even now , had told us the Directory had put many lamentable restraints upon preaching . Here now we confess is something that hath a great shew of Reason . Against the flail of Necessity there is no defence , It must be obeyed , and hath no law . If it be true , as he saith , That forms of sermons cannot be made comprehensive of all we are to preach , he saith something . To prove this he assumes . 1 That the minister in preaching is to open , confirm and apply all the Articles of faith . 2 That the substance of these cannot be comprehended in forms . The First is granted , but the stress lieth upon the Second ; and our advantage is , That no medium will serve him to make it good , But , That they are infinite : for if they be finite they may doubtless with all their appurtenances of Explication , Confirmation , and Application be limited by forms . The question is not whether 12 or 24 forms will comprehend them ? But whether , No Number of forms are comprehensive of them ? Are not all the Articles of faith with plentiful Explication , Confirmation and Application of them , conteined in many books ? Suppose now supperiours should command all Ministers , in stead of studying the Scriptures , and composing discourses of their own , to read some of these books by portions . The question is , Whether they might lawfully do this instead of composing sermons themselves , and then preaching them , or of he should command them , That for three parts of four of their time used to be spent in sermons of their own , They should do this and leave them at liberty , for a fourth part , to preach from their own parts , and abilities . Were this lawful ? If he saith yes ; we are sure that D r. Ames , M r. Perkins and all valuable authors we have met with , have determined the contrary , and do believe the whole company of Christian hearers would be found of another mind . And could we think this lawful , We should see no further need of Vniversities , then to accomplish a few Gentelmen with some Philology , for which four colledges might serve in stead of 34. If he saith , Such a command were not lawful , nor could lawfully be complied with , We would understand the Reason why , All ministers might not in this case lawfully obey ? Certainly it must be , because in doing this , They should contrary to the Apostolical command , Neglect the gift that is in them , or not stir it up , nor rightly divide the word of God : instead of shewing themselves workmen that need not be ashamed , they should shew themselves no workmen at all . If such a thing might not be lawfully commanded what can be the reason , but , Because man who hath no power but what he deriveth from God , can have no power to suppress and smother those ministerial gifts with which the most wise God hath immediately furnished his ministers with as means in order to their ministerial acts , and by their having , or not having of which the Church must judge , whether God hath called , or not called them to the ministry ? We do here allow our superiours both in church and state a great power . 1 In regard that he who desires that office , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , desires a noble work , and that a Bishop as the Apostle saith , should be blameless , &c. apt to teach , 1 Tim. 3. 1 , 2 , 3. Holding the mystery of faith in a pure conscience , v. 9. and therefore , v. 10. He must be first proved . We say the church is to prove them , whether they be indeed sent of God , or meerly thrust on by their desire of gain , or love of preheminence ? And in this judgment we say , The church acteth in the place of God : and we do think the Christian Magistrate may appoint some of the church to do this work . 2 In regard all men are fallible , and those entrusted with this Judgment , may be mistaken in their judgment , and find that the persons they have sent our are not what they took them for , but blameable persons , lazy , covetous , unfit to teach , winebibers , strikers , men of ill report , unsound in the faith : we do allow a judgment to the church in case any be found such , to say to Archippus , Take heed to thy ministry , to admonish them , to remove them : and we say the Magistrate may command this from the church : but still allowing them men fit for their stations ; We say , None can hinder them in the use of their gifts , though they may be restrained in , and reproved for the abuse , or disorderly use of them . For what the superiour doth , he doth vice Dei , in the place of God , and God having given his ministers , gifts as means in order to this work , cannot be presumed to will the omission of them , whence it must follow , That the commands of the church in such a case are contrary to the will of God , and to be superseded by , It is better to obey God then man. The same reason holds against forms of prayer to be imposed upon all ministers ; yet certainly forms of Preaching are as necessary , 1 For Vniformity . 2 To prevent Heresy . 3 For people to know , and deliberate beforehand what they should give their assent unto ; which are the great arguments for forms of Prayer , to which we shall hereafter speak particularly . § . 7 Mr. Freeman assumeth in the third place , what is false , viz. That we are continually to pray for the same things . Certainly we have neither the same sins at all times to confess , nor the same wants at all times to begg a supply of , nor the same receipts of mercy at all times to give thanks for ; and therefore forms of prayer will no more fit us then forms of preaching ; where neither have we any new gospel , or doctrine to preach . Witness that known Ipswich story , Where an eminent son of the church , not being able out of the Liturgy to fit the case of the man that was goared by an Ox with a thanks giving was put to it to read , in his case , The office for churching women . We must profess we tremble at the force of the consequence of this Argument , so horrid a thing do we look upon it to establish a power in man at his pleasure to smother , and totally to suppress ministerial gifts , The great means which God hath thought fit immediately to give , and by his word to appoint for converting , and perfecting souls , and make them wholly useless , That we stand amazed , that any understanding Christian should agree to it . § . 8 But we hear some saying , That they do not agree to any such power , though they think , they ▪ shall not sin in obeying such a command : yet they think the superior sinneth in commanding . To which we answer , We must grant that there are many things which the superiour cannot command , but he must sin ; yet the people may without sin obey , if they be commanded . And in requital to us for this concession , we are sure the most wise and sober of our brethren will grant to us , That there are thousands of other things which can neither lawfully be commanded , nor obeyed if commanded . The question is in which order of things , The ordinary discharge of our Ministerial acts in prayer by the prescribed forms of others is ? Or whether in neither of them : but such as may both be universally commanded & also used ? Our Brethren ( we believe judge the last ) but for advantage against us , Suppose them in the first order , we think them in the Second order , Because Prayer is a divine institution Praying and Preaching are both so , and great means in order to the conversion , edification , and eternal salvation of souls : and that in order to both of them , God hath furnished his ministers with gifts . Man saith , you shall not use that means , but another mean in the performance of those acts which I judge more accommodate to this end then your own gift . To say no more , Those who think , That obedience in this case is not a disobedience to God , seem not to have that Reverence for God , which we desire that our souls may be possessed of to judge his wisdom paramount to the wisdom of men . § . 9 When we could relieve our selves by thinking , But there is yet no such thing required of us , or ordinarily to perform our ministerial acts in preaching , by reading sermons made to our hands , We find we cannot : because our consciences tell us we grant the Principle , That it may be done , and if commanded we are obliged no more to dispute such command , In granting man a power to suppress , or smother one ministerial gift , we yeild him a power for him to impose upon us as to the other , and oblige our selves to obey . We must profess , let others think what they please , we cannot but judge , That those who can swallow this and stumble at a Ceremony , do but strain at a gnat , while unwarily they swallow a camel . This is more to us , then a thousand surplices , or rings in marriages . But we have said enough to establish this argument , which we cannot find any where answered in the All-satisfying Mr. Hooker . CHAP. VII . The Sixth Argument Stated and Justifyed , Whether the precept for ministerial Vocal prayer , includes not the use of our own gifts ? The precept for preaching ordinarily so interpreted , There is in all languages a difference betwixt the words that signify to Read , and those by which the Action of Prayer is exprest . § . 1 WE proceed to a Sixth Argument which we thus form , To pretend to perform an act of Divine worship , and at the same time not to do it , is sinful : But for ministers furnished by God with the gift of prayer to perform their ministerial Acts in prayer , by the prescribed forms of others , is to pretend to the performance of an act of Divine worship , and at the same time not to do it ; Ergo. The proposition will be granted , by all who will be so just as to acknowledge , It is sinful both to mock God , and to deceive our own souls , so as all we have to prove , is the Assumption , and that depends upon the resolution of this single question . Whether the Precepts for Vocal ministerial prayer , doth not imply the first forming of the petitions in our hearts , which we utter with our lips . Where we desire our Reader to observe , That the question is not about the precept for Prayer in the general , but about Vocal prayer , when we are to express the desires of our hearts by the words of our lips , such is all Ministerial prayer . The case is quite otherwise when we onely pray , but do not minister in prayer . We know Hannah may pray , and her voice not be heard : but we also know , That a minister in his publick ministry must not so pray ( as we hope all will grant ) Now we profess we do very much incline to the affirmative part of the question , That is , we think , wheresoever God hath commanded his ministers in their Publick ministry to pray , The meaning is , That they should first in their own hearts form such petitions as they judge according to the will of God , both on their own behalf and their peoples , and then to express such conceptions and desires by their own words : and we are induced thus to judge from these reasons . § . 2 The whole world almost ( the Christian world we mean ) thus interpreteth for Preaching . No sober Divine ( that ever we met with ) ever said that a minister of the gospel could discharge his ministerial office in preaching ( no not in one Individual Act ) by reading or reciting another mans sermon . Mr. Perkins & Dr. Amer ( two of our Protestant Casuists ) determin the quite contrary , and tell us , That , To Read or recite another mans sermon is not to preach , and therefore a late hypercritical son of the church took himself concerned ( in a book printed some few years since ) to distinguish between Preaching , and Teaching : and took upon him to learn us a new lesson , That a Minister is not bound to Preach but to Teach . And that ( if we may believe him ) he may do , By reading anothers Sermon , or good book , By writing a good book , By setting another to teach , By living a good life , &c. But none we know off ever affirmed , That to read or recite another mans Sermon was a lawful discharge of the ministers duty in Preaching . What is the reason ? Because he who doth not exercise his own gift in inventing and composing . Christ hath bid us , Go Preach . What then is the meaning of that ? Have not all Divines agreed to interpret it thus ? Go stir up the gift that is in you , Give your selves to the study of the holy Scriptures , and to Meditation . Compose discourses of Christ and Gospel-doctrines , then communicate them by your voice to people ; opening to them the sense of the Scriptures , applying the will of God reveiled in them to the consciences of all , dividing the word of God aright , that you may shew your selves workmen that need not be ashamed . Christ hath also bid us Pray , his great Apostle hath commanded , That supplications , prayers , intercessions and givingthanks be made for all men . How come we to interpret this thus ? Go read a form or forms of words which other men have made for you . We do not so interpret Go preach . It is true ( as we hinted before ) there is a praying in the Spirit , which some who have no mind to consider the force of an argument may object to us ; but we are speaking of Vocal ministerial prayer , and what is the will of God in commands which relate to that species of prayer : Such prayer alone he can use , who in that duty ministreth unto others ; and every one will grant , That there is such a duty . A whole Congregation must not pray in the Spirit onely , without any voice heard . The Question is , Whether he who in prayer ministreth to others , more fulfilleth the precept of God , concerning ministerial prayer ; then he who readeth , or reciteth onely other mens Sermons fulfilleth the precept concerning Preaching ? We think not . § . 3 It is yet a farther question , If he onely readeth such prayers , Because the words used in Scripture in all languages to express reading , are quite other from those used to express our duty in praying , and the action of Reading , and praying are quite differently expressed to us ? Those who know any thing know , That the Hebrews had a great scarcity of words , the Radical words in their language , hardly bearing the proportion of a fifth part to those in Greek or Latine : So as they are forced to make use of the same words to signify sometimes quite contrary actions : Ordinarily , to signify diverse actions if they have but the least cognation each to other . So that it is not so easy to argue from the old Testament upon this Topick . Yet we cannot but observe that the words used , Hos . 14. 2. Joel 2. 17. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We will not be too confident of it , but we are not aware of any text in the old Testament , where it signifieth that kind of speech which is but the recitation or repetition of words formed by others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed which is generally used to express Reading , when it is joined with [ upon the Lord ] or [ upon the name of the Lord ] doth sometimes signify the action of prayer . As it never signifys to read without the addition of , The book of the law , or the law , or some such substantive following it . Both Pagnine and Buxtorf say , it properly signifyes , Clamare voce significativâ verbis expressis & conceptis ; But as we before said , the execeding penury of words in that language makes it hard to establish an argument from proper and significant words in it . In the Greek the case is much plainer , The precepts for prayer are every where expressed there , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. never by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper word used to signify reading . In short , Speaking may be conceived by us as a Generical term , and is either Mental , or Vocal . The first we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a speaking to the capacity , and understanding , or sense at least of others , so as they may know what we say . And this again is twofold . 1 The one is , The re-forming of words which others have first conceived in their minds , and committed to writing for us , or which they dictate to us . If they be written down or printed for us , and we recite them , looking upon the characters in the books , This we call Reading . Criticks tell us , That Legere , est oculis scripta percurere , quoniam literae oculis legi , id est , collegi videntur . This cannot be done without the help of our eyes , which gathering up the letters , makes a representation of them to our understandings , This action the Greeks express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Or else we Reform words conceived by others and dictated to us , our ears there gathering up the sounds of them . This in English we call Reciting , or Repeating . The Latines Recitare , Repetere , from re and cito , or re & Peto . 2 There is a speaking which is the forming of words , which we have first formed and our selves conceived in our own hearts . Neither Legere , nor repetere , nor recitare in Latine . Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek , are expressive of this action . Every one would deride him ; that being to express the action of him who made an argument , or pronounced an Oration , should either in Greek say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or in Latine Legit orationem . The words express Actions specifically distinct , so as though we lay a greater stress upon our arguments before mentioned then upon t is , yet we cannot think this altogether vain and impertinent ; we cannot but make a great question , Whether if we should think to fulfil the command of God for our duty in Vocal and ministerial prayer , by a reading forms , ready composed for us : we should not come short of what God requires of us in the action , and so both mock God and deceive our own souls ? we can find neither precept nor president for such praying . CHAP. VIII . The Seventh Argument from the tendency of the principle to level the sacred office of the ministry to the capacity of the meanest of the people stated , & proved . The last , from the Vnblest effects of forms universally imposed , Three bitter effects , or consequents instanced in , proved from experience and Reason . The conclusion of the Arguments against the lawfulness of prescribed forms , to be universally imposed or used . § . 1 WE proceed to a Seventh Argument , That principle , which levelleth the performances of the great and sacred office of the ministry to the capacity of the meanest of the people , cannot be a true principle : But this Principle , That it is lawful for a minister of the gospel , ordinarily to perform his ministerial acts in prayer by the prescribed forms of others , levelleth the performances of the great and sacred office of the ministry to the capacity of the meanest of the people ; Ergo. That Principle is not true . The proposition doth but presume the truth of this , That God would never have erected an office or order of persons in his church to do onely that which the meanest person in the church had a natural ability or power to do . There is nothing plainer in the whole book of God , then that God hath established a peculiar order of persons to be his ministers , in his name to declare his will unto his people ; and on their behalf to intercede with God in prayer : Now if they may do the one by forms of sermons made for them , and the other by forms of prayer also made for them , This is no more then the meanest of their people could do as well as they : it requireth no extraordinary knowledge in the Scriptures , no study and meditation , &c. The minister of the gospel would onely stand distinguished from the people by imposition of hands upon him . He would have nothing to do but what any one might do , supposing him under the same circumstances of ordination . The Apostle Paul needed onely have given Timothy a charge to have found out faithful men : for such as should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , able , they were easy enough to find if this were all the ability requisite . Now we cannot entertain any such thoughts of God , especially considering , how much care he hath taken in his word , For a double honour for such as labour in the word and Doctrine ; which Divines do interpret of Reverence , and Honour , and Maintenance : And if that be not the sense of that phrase , yet we are sure that both of them are by many other Scriptures required for the ministers of the gospel . Supposing this were lawful , there were no great reason for either . 1 Not for any peculiar maintenance , it were but ordaining so many of the people , and that charge might be saved : Besides the reasonableness of maintenance , depends very much upon their separation from worldly businesses that they might study , and attend to their office , and be fit for their work ; but none of this were needful , if the great acts of their ministerial office might be so discharged . 2 For Honour and Reverence , God that knoweth our frame , knew it would be hard to gain of the world a reverence for those , whom people should onely see their superiors in a notion , or by an inoperative character . We therefore observe that God himself , when hee called any to a place of publick employment , constantly capacitated them to some farther noble and powerful actions , then others could do ; or set upon them some special sensible marks of his favour , by which rationally an honour , and reverence was gained for them . Moses is called up to the mount , his face shineth so as they were not able to look upon him . Moses and Aaron are empowred to do miracles . So also the Prophets , and the latter to soretel future contingencies . The Apostles work miracles , speak with tongues , &c. and though these extraordinary miraculous operations be ceased , which were at first to give the gospel credit in the world : yet he still gives gifts unto men , and that which gains a reverence for ministers is , when people see them , in gifts and graces , higher by the shoulders then themselves . There is nothing of such efficacy to destroy the ministry , and to make the officers and offerings to be a contempt ; as to let the people see or to induce them to believe , that they are no other then what the meanest of them could offer . And of this every day giveth such an ample experience , That it were idle for us to spend many words in the proof of it . But this would follow , viz. That God hath erected a sort of officers , to do that which the meanest people might do as will as they ; if it be lawful ordinarily to perform ministerial acts in Prayer and preaching by the prescribed forms of others : for setting aside the application of those general acts , there is nothing in the administration of the Sacraments , but any one may do who hath hands and a tongue . This makes it very probable to us , That this principle is false , and that it is not lawful , &c. § . 2 It were an easy thing to multiply arguments , but we shall onely instance in one thing more , and that is those unblest effects , which are matters of demonstration to us . We hope the Argument will not be judged improper , both because our Saviour hath learned us the Topick , and most of the Arguments brought for such forms are beholding to this Topick . Besides that we say in Logick , Talis causa qualis effectus , which it true , where the effects are natural and any way necessary . Yea , or ordinary . But our Saviour hath taught us to conclude what the tree is from the fruits . Math. 7 Let us therefore instance in some too evident effects of forms of prayer universally imposed , and to be ordinarily used by ministers . 1 The First is , The filling of the church of God with an ignorant , lazy , and sottish ministry . This we confess is no necessary consequent . A minister may be a diligent , painful , holy man that yet in his ministerial prayer , may think fit to use the prescribed forms of others . Blessed be God we have had , and have very many that are so . Far be it from us , either to say or think otherwise . But we say , That the establishing this for universal use , opens a door for such persons to enter in , and as a deluge overflow the Church . And while such a door is open , it is not to be expected but they will enter in , and it is evident many such have ordinarily entred in . Experience tells us , That conscience is not enough in all to oblige them to their duty , nay , That the very best of men had need of all the obligations that can be laid upon them , over and above the bare obligation of conscience arising from the force of the Divine precept . We have before said , That forms of sermons may every whit as lawfully be imposed , as forms of prayer . Supposing both , we would fain know , why a minister may not neglect the use , or stirring up of his own gifts , improving his mind by study and meditation ? nay , if his own lusts so incline him , why he may not spend the whole week at an alehouse , and be ready too for his work on the Lords day ? He will have no ty upon him to take more pains in his study , and meditations from the work he hath to do : nor from any honour in doing of it well , his work ( if it be meerly to read first Prayers , then an Homily ) needs no preliminary pains , and may be done as laudably ex tempore , as upon the longest premeditation : Whereas if every one were obliged to pray , and preach constantly in person , and in the excercise of their own gifts , men would have an obligation upon them to study , & to meditate , and to give up themselves to their proper work , and would not find so much leisure for markets , and taverns and coffee-houses . Or were forms of prayer onely recommended and left to liberty , men would have some obligation upon them from honour and repute to Take heed to their ministry . Besides the Test of ministers upon ordination would be proportionable , none would be admitted to that sacred office , but such of whose abilities , both for praying and preaching , a trial would be first made , and those fitter for any other employments , would ( and that justly ) be remitted to the prosecution of them : whereas indeed there is no reason for such a scrutiny , if according to the Doctrine of one whom we knew ( but wonder how he raised it from his text ) That Reading is Preaching and Teaching ; he should have added praying too , A very ordinary Ordinary may judge , An legat ut clericus ? But this is but the first ill effect we thought reasonable to instance in . § . 3 A Second ( of no whit inferior evil consequence ) is , The loss of ministerial gifts and abilities as to persons that minister . That this de facto is , and hath proved the effect of forms , is past all denial ; from a Clericus cum libro , came a clericus absque libro non valet ova duo . Multitudes of instances of this nature are and have been , we have known some of us persons of honour and quality , by this very thing brought out of love with prescribed forms , sending for one after another in a sickness , and finding them not able to pray with them , beyond the office for visitation of the sick , and the Litany . § . 4 Thus is that Scripture fulfilled , Math. 25. 29. For unto every one that hath shall be given , and he shall have abundance , but from him that hath not shall be taken away , even that which he hath . To every one that hath , i. e. That hath for his Masters use . That hath and useth them for his Masters service , and honour in the Acts for the performance of which his Master hath given them to him : To him shall be given , and he shall have more abundance , His gifts shall improve , and grow more , and more : But from him that hath gifts ( as the man in that parable had his masters talent ) so as to have them not for his masters use , i. e. so as not to use them in his masters service , for the performance of those acts to capacitate him for the performance of which his master hath given them : even that which he hath shall be taken away ; he shall loose his parts , and gifts . § . 5 Nor is this more then the providence of God doth ordinarily make the punishment of the not using any habits , either wholly acquired , or ( though founded in nature ) yet improved by study , and practice whether of more or less Spiritual tendency . Every days experience teacheth us it , The preserving almost of any gift , or faculty depending upon the use and exercise of it . A knowledge and skill in writing , or speaking any language , or in the practice of any art whether liberal , or mechanick , is in a few years lost by disuse of practice . So as it is not at all to be wondred at , that there should be the same effect of a disuse of a Spiritual gift , which we naturally do not so much delight in , as in such which are of a more secular use , and afford us more sensible profit , and pleasure . § . 6 We do know , That a constant exercise of the gift of prayer , though it be but in our families , will preserve the gift in a great measure . We say in a great measure , for wholly it will not , we frequently see , That the minister who can with great freedom preach to a few in a country-church , is not able to do so in a great , or learned auditory ; through a diffidence , and distrust in himself . And we believe the same of a minister that is consciencious to use his own gifts to pray twice a day in his family , if he wholly omits the like performance in a congregation , and tieth up himself to a form , we much question , whether after some few years , he would be able , if he set himself to it to pray otherwise then by a form in the Congregation , we see he that hath used himself to notes cannot preach without them , how able soever he be . § . 7 We do with all humble thankfulness to God , and due honour to the persons acknowledge , That very many of our brethren in the ministry who do conform , have not felt this ill effect of their use of forms , but are able to pray pro re natâ , as God offers them occasions , and that to great acceptation , and with eminent abilities . But as the number of these comparatively is very few , so we believe that both they , and we are for this preservation of those eminent gifts , beholding , not onely to their constant praying . without prescribed forms in their families : But also to that liberty of praying by conceived prayer before and after sermon , which they have assumed , and do assume a liberty no more then indulged to them , The statute-law alloweth it not . It is sufficiently known , That diverse late Bishops . ( Who may be presumed to have known the law both of church and state ) severely forbad it , suspended diverse for the use of it . And we do believe , that even to these of our brethren who yet by this means preserve their emeninent gifts , Seven years experience of tying themselves to prescribed forms in the pulpit , as well as in the desk , would justify what we say : and that at the end of them , they would find a decay at least of those gifts , though all this while nursed up by a more private practice in their families . Ability to the publick exercise of ministerial gifts will ( like some creatures ) hardly be kept alive in a confinement to the walls of a private house . § . 8 Besides that ( as we before proved ) granting the lawfulness of these commands as to , and ministers practice in publick prayer , and the liberty of using ministers gifts at all in publick prayer , may at any time be knockt down by the same cudgel . And for the liberty of using gifts in private Domestickprayer , it will not be able with any modesty to ask farther favour then that of Polyphemus , to be devoured last : it will but wait for such a command , as is now with reference to Desk-prayer , and hath been lately throughout some diocesses pressed as to all publick Pulpit-prayer , and as we heard before passionatly wished , That it might be revived , and urged ( for they thought there is already a warrant by law though dormant for it ) and then certainly , all ministerial gifts would quickly sleep their last sleep . § . 9 Besides this , How many are there , while publick prescribed forms are imposed , who will magnify them , they must be the very sword of Goliah none to them . And this must be taken defide , as matter of faith ; because the church commands them without examining either the comprehensiveness of the matter , or the decency of the form , or the dueness of the connexion of phrases , or the safety of any expressions , or the fitness of their fashion to the present age to excite affections : and while they do so , they will think , and do think using their gifts in their families , while they have a publickbook in the house , like offering a female , while they have a male in their flock : and accordingly in hundreds of ministers families there is nothing heard , but the Prayers of the Church ; or if any thing , It must be a form , Conceived-prayers are defamed , the others have all the repute , and hence it is , That though indeed the loss of ministerial gifts be not an universal , and necessary effect of ministers limiting themselves by prescribed forms in some parts of publick worship : yet it is a certain effect as to very many , and is like enough to be as to many more , as that practice shall gain more repute and authority . But we shall add no more to our discourse upon this second effect . § . 10 A third if not natural effect , yet , experimented consequence of them ( and that of a very sad and melancholick consideration ) is a floud of iniquity which the universal imposing of them hath , for more now then an hundred years caused in our parts of the world . This , This hath been the mother of those bitter words , with which many , ( and those ministers of the gospel ) both in pulpits , and in printed books , have vexed the righteous souls of their brethren , who have had nothing to reply , but , The Lord rebuke you . Hence the uncharitable and ungodly representations to superiours of men , of whom the world was not worthy . Hence the suspensions , and silencings of so many thousands ; the imprisonments and ruins of so many eminent servants of God , with their families : which have caused so many appeals to the great day , and hath made so many thousand cases depending before the great tribunal betwixt poor ministers , and their families , and their Ecciesiastical superiours . Hence the separations of Christians in communion one from another . Upon this most be charged , and at last come most of the suspensions , silencings , imprisonments , revilings , sufferings of all sorts of the righteous servants of God even , from the first disturbance upon that account made at Franckfort by Dr. Cox , ( hunting out Mr. Knox ) unto this very day : which ( with a thousand evills more which we forbear to mention ) had been all prevented , if Dr. Cox his Spirit , and some others of his age could have allowed , The ministers of God to have served him in the use of their own gifts : or at least allowed , That a puhlick Liturgy should have been by authority proposed , and commended , but left at liberty . We will not say but many of our forefathers , and brethren , may by their passions have increased the heap of these sins , we know they have , and excuse them not unless it be a Tanto . Zipporah , ( under her circumstances ) might be a little excused , though she threw the foreskin of the child at her husband , and said , A bloudly husband hast thou been to me . § . 11 We say , That we reflecting upon these bitter effects , and consequents , which are obvious to every eye , cannot but think it very probable , That a submission to this practice is not lawful , but the principle false , which must justify our such submission , viz. That it is lawful for us being ministers of the gospel , who durst never have entred upon the sacred office of the ministry if we had not hoped , and the church had not first judged , That we were furnished with abilities both to pray and preach , to perform our ministerial acts in prayer , by reading or reciting forms prescribed by others . We cannot but say , surely if this thing had been pleasing in the sight of God , if our Brethren that for these many years have done it , had in it done what God would have had them do , we should not have seen such effects and consequents of it ; and those so far from abating in this long process of time , that we see them every day more and more increasing . How be it , in this thing we are far from judging our selves infallible , and therefore do not condemn our brethren , nor judge them who are otherwise minded to us in this case . But pray God , That if we be in the mistake , God would reveil it to us . But as we from our hearts believe , so we speak , so we must practice : and beg no more then a liberty for us so to do , leaving our Brethren to the latitude of their own consciences . If we have said enough to evince to the world , we are not such fools , or sons of Belial , as D r. Parker , D r. Ashton and many more in their printed discourses would persuade our superiors we be ; and as we are daily represented from inconsiderate tongues of them that have the sole priviledge of publick-pulpits , t is all we aim at . And whether we have done that or no ? We freely leave to the judgment of all sober , intelligent and unprejudiced persons . It will be time enough , when we are convinced by our adversaries , or it be proved by them to the world , That these arguments are of no force . To examin whether we have not also probable arguments to persuade us , That the use of significant ceremonies , Reordination , &c. is not lawful . We shall shut up our mouths , and our discourse at present with considering in a single chapter , what our Brethrens arguments are for the lawfulness , or expediency of such prescribed forms to be universally imposed or used , where we shall have liberty to weigh what contrary good effects of them are pretended : And whether they will ballance these evil effects and consequents which we have mentioned ? CHAP. IX . Several Arguments answered brought to prove the lawfulness of set forms by several Authors . Ireneus Freemans and M r. Falconers reasons for the lawfulness or expediency of them considered , and answered . § . 1 BEfore we come to reply to the Arguments alledged against our opinion in this case , we shall onely desire our Reader to consider , That all that which our Brethren labour for , is but to prove the thing in dispute betwixt us , may lawfully be commanded , They do not so much as pretend it necessary . This is all the Reverend Author of Libertas Ecclesiastica pretendeth to , or indeed any other who hath wrote ought worthy of our notice . § . 2 But to make our work the shorter in answering objections , let us admonish our Reader wistly to consider , That the matter in question which was to be proved is this . That it is lawful for ministers of the gospel , furnished with the gifts of prayer , ordinarily to perform their ministerial acts in publick prayer by the prescribed forms fothers , and those such , as cannot pretend to any immediate Divine Inspiration . § . 3 To this purpose they thus argue , What God hath not forbidden is lawful : But God hath not forbidden this to ministers ; Ergo. This is an old souldier of the churches , and hath fought many a field , yea , never was there a Battel fought between a Con. and Noncon . but this commanding Argument appeared . It hath been wounded , and had its head cut off oftner then ever Hydra's was by Hercules ; but how it comes to pass we know it not , like that monster , it puts up its head again in the next pulpit , or press . Let us once more try a fall with it . What God hath not forbidden is lawful . True , what God hath not forbidden either Generally or particularly , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally , or by direct consequence of Scripture , is lawful : But if our Brethren by Forbidden mean , Particularly , and Expresly forbidden , or Literally forbidden , and lay the Proposition thus , Whatsoever is not in the letter of Scripture , particularly and by name forbidden , that is lawful . Our Brethren will we trust give us leave to deny the Proposition ; because they agree with us in determining a hundred things to be sinful , and some of them in a most heinous degree sinful that are not particularly , and by name forbidden onely as they fall as Specials under some other Generals , or by a first , and just consequence : If they so understand the Major , we do think , That ministers are in Gods word forbidden plainly enough forbidden , having abilities to express their own and their peoples minds to God in publick prayers , ordinarily to perform their ministerial acts in prayer , by onely reading , or reciting forms of prayer composed by others , being no Gods , nor by any plain designation of God appointed to compose such forms for the use of the church . Forbidden . 1 By the second commandment , as a mean of worship not instituted by God. 2 Forbidden by all those texts mentioned in justification of our first argument commanding us , To stir up , not to neglect our ministerial gifts , but as every man hath received the gift so to minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it , &c. 3 Forbidden by all those texts that command us to worship God in the best manner we can , with all our hearts , all our souls , all our strength ; not having a male in our flocks to offer a female . 4 Forbidden by all those texts that require of us in prayer the highest attention of thoughts , intention of mind and fervor of affections . All which we have before justified under our five first arguments : so as in short , we deny the Minor in that first Argument , and if all do not think it forbidden in this manner , yet we do , and our consciences must be the proximate rule of our actions : so as it is at least to us forbidden from Rom. 14. 23. § . 4 They object in the second place the form of Blessing , Num. 6. The forms of Psalms composed by David , The Lords prayer . The Argument is thus , If it were lawful for Christs disciples to use the Lords prayer , and for the church to use the form of blessing directed by God himself , Num. 6. And for the church in Davids time , to use his forms of Psalms : Then it is lawful now for ministers having the gift of Prayer ordinarily to perform their ministerial acts in Prayer , by the forms prescribed not immediately by God , but by men , and those no prophets , nor persons divinely inspired , &c. But the former was lawful , therefore the latter is also lawful . We deny the consequence , not onely because we do not think , That God ever intended the form of blessing should syllabically be used so often as the Priest blessed the people ; but onely , That the name of the Lord to that sense should be lifted up upon them Nor that Christ ever intended to enjoin his disciples the syllabical-use of the Lords prayer . Nor do we read , That either the former blessing , nor the latter Prayer was so ordinarily used : But we find diverse forms both of prayer , and blessing used . But also , Because we think no man hath such authority now to prescribe in matters of worship as God , and Christ unquestionably had ; or as David , and other holy Penmen of Scripture had . Which this argument must suppose , or the consequence must be false . But we have spoke to this fully before . § . 5 A third Argument is this , What is matter of meer decency , order , and circumstance in the worship of God , may be lawfully commanded by Superiours , and lawfully obeyed by Inferiours : But this is matter of meer decency , order , and circumstance ▪ Ergo. We deny the Minor , order is not concerned in it , that onely respecteth prius & posterius ; first and last . Nothing can be decent but the contrary must be indecent , there is no medium participationis in the case . No sober person will say , it is indecent for ministers having the gift of prayer to pray without the prescribed forms of others , Circumstances relate to actions as humane actions , but the prescribed forms of others in prayer , have no such relation to prayer , it may be performed without them . They must be therefore ( if at all circumstances ) appropriated to the action quatenus a religious action , and no such circumstances we conceive are left to mens liberty to determin , being properly Ceremonies , or religious rites , which in them have something of homage to God. § . 6 A Fourth Objection , or Argument is this , If all the essentials to prayer may be found or observed in the prescribed forms of others , Then the minister may in his publick ministry use them : But all the essentials to prayer may be found , and observed in the use of the prescribed forms of others . To justify this , some tell us , That matter and form are the onely essentials to prayer . Others tell us , Due affections and grace may be equally exercised in praying by a form . To which we answer , That Prayer may be considered either in Facto esse , as a composition of words and phrases : so indeed , The essentials are the same as of all other compounded things , Matter and Form. The due matter of prayer is , Things agreable to the will of God : The form in the name of Jesus Christ . We most freely grant , That both these may be found in a form composed and prescribed by men . What follows ? Therefore this form is a good form , and it may be used . It is granted , it may lawfully be read for instruction by the best ; it may be used as an help for children , or men that have not yet attained the gift of prayer , All this is true . But we are considering Prayer not in this notion , but as an human Action ; and say , That a religous action a piece of homage and worship which his minister in the Congregation puts up to him , To this action , It is essentially necessary , not onely that he confesseth sins , putteth up petitions , &c. according to the will of God , and that with a sutable exercise of Grace , and Sanctified affections , but that . 1 He useth an audible voice , and this all will grant . 2 Say we , that if he hath them , he useth his own gifts ; not other mens . He thus understands his Lord saying to him , Go and preach , why should he otherwise interpret him , saying to him , Go and pray ? When he hath bidden him minister his gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and according to the Grace given , so to minister . Rom. 12. Besides we have declared both our judgments as that , and our reasons why we so judge , That he who prayeth by reading or reciting the prescribed forms of others , cannot pray with the same Attention , Intention and fervour , essentiall things to acceptable prayer . § . 7 But then ( saith a Reverend person ) for a child , or scholar to use a form which is prescribed by his Father , or Master would be unlawful . Let us turn it into a form . What is not unlawful for a child , or scholar ( we will add to advantage the argument , or save our selves labour of more words ) or a private person , that hath not attained to the gift of prayer , or such whom the church is enforced to use in publick ministrations for want of persons better qualified to do in prayer , That is not unlawful for ministers to do ordinarily , to whom God hath given the gift : But to pray by the prescribed forms of others ordinarily , in private or publick , is not unlawful for children , or grown persons , or such ministers ; Ergo. The Assumption is granted , but the Proposition is unquestionably false , sincerity is accepted , not according to what a man hath not , but according to what he hath . We do believe many an honest hearted minister in the beginning of reformation , who never preached , nor yet was able to do it , was accepted of God in reading good Homilies : But we do not think , That any who were able to preach otherwise was also accepted . We trust , He that hath ten talents must improve them all , though it had been enough for him that had but one , if he had not laid it up in a napkin , but improved that for his masters glory , and advantage . This Argument therefore onely proveth , That forms of prayer are not in themselves unlawful to be used , not that they may not be so to some persons whose circumstances vary . Our question is onely about Ministers to whom God hath given the gift , or who onely want it through their own default or negligence . § . 8 But Sixthly , A great Doctor ( and that in a publick Sermon , as well as diverse others in their printed discourses ) tell us , That there is a command for Prescribed forms of prayer to be used in the church under the gospel . 1 Tim. 2. 1 , 2. 1 Cor. 10. 13. A text urged ( weakly enough ) by the author of the book called Pulpit conceptions , Popular deceptions , and Mr. Falconer , p. 109. tells us . That many have thought that the Apostle had a special eye to the composure of such forms of prayer , agreable to what the Baptist , and our Saviour prescribed to their disciples , in commanding Timothy the Governour of the church , That amongst the things which concerned his behaviour in the church of God , Ch. 3. 15. First of all prayers , intercessions , supplications , and giving of thanks , should be made for all men , &c. For this he quotes Dr. Hammond in loc . And addeth Though the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either signify , That prayers be put up to God , or that they be composed , in this place it may well intend both , &c. It is enough for us that our Reverend Brother justly alloweth , That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers be made , doth not necessarily signify , That church Governours should make Liturgies for all Ministers , from whence it followeth , That this text will afford no cogent argument for such an institution . Nor will any other text give relief in the cause , coming in as an auxiliary to this . It is indeed a plain command for Timothy in his publick ministry himself to pray , and to enjoin all inferiour ministers to do the like , but we have produced other , and those plainer texts enough directing ministers how to perform their ministerial acts , by ministring their gift according to the grace given , Stiring up , not neglecting their gift , &c. And because our reverend Brother is a little critical with the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we shall onely tell him that he knows that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Poet comes from it , and we know him so much a scholar , as he would judge him but a miserable poet , That should onely read , or recite copies of verses composed by others . If indeed prayers , intercessions , supplications , & giving of thanks could not be made for all men unless superiors prescribed , or ministers used the prescribed forms of others , there were something in this text : But it is an observable vanity , that when men are possessed of some singular notion hard to be made out , they fancy every verse almost in Scripture to be for their purpose . The Doctor saw the word Prayers here , and he fancieth it must be a Liturgy , or Prayer-book . Just like another who meeting in the epistle of Peter , with a phrase of Offering up Spiritual Sacrifices to God , runs away with as much confidence of a new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Liturgy , though there be not a word for it near the text . Yea , and in his heat runs down the Puritans arguments in his way like durt : But with this discretion , That though it is like he saw some better forces of theirs standing by , then any which he tried his skill upon , yet he thought fit rather to pursue the chase of the left wing of Pigmies , then to stand to hazard a battel with some other men of war that faced him all the while . § . 9 The Author of the Pulpit conceptions hath ( he thinks ) found out some other express Scripture . 1 Cor. 1. 10. That you all speak the same thing . Rom. 15. 6. That you may with one mind , and one mouth glorify God. And he is hugely confident , That the first mentioned text , is not to be forced into a contrary interpretation . Ridiculous ! Is there in that text a word concerning Prayer ? Is that the Theme the Apostle is there treating of ? Were the Divisions ( for a Remedy as to which he gives this advice ) about Prayer ? It not the Apostle both to the Corinthians , and Romans giving Catholick directions ? And will not then this Argument prove that not onely Liturgies : But the same Liturgies verbatim must be used in all churches to the end of the world ? But let us turn this into an argument , That the Doctor may see we will deny him no just advantage , which his learning may have upon us , more then we are aware of . Those who are to speak the same thing , and are with one mouth to glorify God , may lawfully , or must use set forms of Prayer : But Christians are to speak the same thing , and with one mouth to glorify God ; Ergo. The Major is to be proved , and when he hath proved it , let him consider whether the same argument will not prove , That in all families , and closets also the same form must not be used ? And whether such another learned Topick , will not prove , That all ministers must use the same syllables , words and sentences in preaching ? Yea , and in all their more private religious discourses , Certainly sober persons ever thought that by these expressions , the Apostle intended onely an unity in the matter , and substance of Religion , not in words , and syllables expressing their conceptions about it , either to God or men . But to do the D r. right he lays his Argument from these texts in a little different form , we will not conceil it from our Readers , Valeat , quantum valere potest . We are contending for truth not for mastery . His form is this . That service of God which is consonant to holy Scripture is lawful , The service of God performed by a prescribed Liturgy is consonant to holy Scriptures . 1 Cor. 1. 10. Rom. 15. 6 Ergo , It is lawful . Lawful is a diminitive term , for if those texts prove it , it is necessary : for it is doubless necessary for Christians with one mouth to glorify God , and to speak the same thing in the sense of that text . But it may be the Doctor thought so , and intended to deliver hard arguments in softer words . The D r. guesseth right , the Assumption is that we deny . He proveth it , by these two texts thus , That Service of God whereby we declare , That we are perfectly joined together in the same mind , and in the same judgment , whereby we all speak the same thing , and with one mouth glorify God : That service is consonant to the holy Scripture , 1 Cor. 1. 10. Rom. 15. 6. But the service of God by a prescribed Liturgy is such ; Ergo. The Major proposition , having its matter necessary , and being as to its form indefinite , according to our Rule in Logick , must as to its form be reduced to an Vniversal , and be rendered thus , Every service of God whereby we declare , That we are perfectly joined together in the same mind , and in the same judgment , whereby we do all speak the same thing , and with one mouth glorify God. Is consonant to Scripture : But the service of God by a prescribed Liturgy is such ; Ergo. Let us also have liberty to assume upon the foundation laid in the Major proposition . But all ministers preaching in the same words , and syllables is a Service of God whereby they might declare , That they are joined in one mind , and in the same judgment , whereby they might speak the same thing , and with one mouth glorify God ; therefore . That also were necessary if commanded , or however is lawful . Doth not every ordinary Reader see the vanity of this Argument ? But more directly , Have we not heard of such maximes as ; Bonum ex causis integris , Malum ex quolibet defectu . Is it enough to make a piece of Divine worship consonant to the will of God in Scripture , That one or two texts of Scripture have a general term , or expression or two ( as well applicable to any other pieces of Divine service , as that in dispute ) from which in the appearance of the letter of it , a conclusion may be drawn , seeming to conclude an act , mode , or mean of worship lawful , though justified by no particular precepts , or examples : yea , and appearing contrary to diverse other texts of holy writ ? To make an act of worship consonant to Scripture . It must be such as to the matter of it , and as to the manner so performed , that it shall not be dissonant to any part of Scripture either in the Letter , or Reason of it . To conclude then , when this Author hath proved . 1 That the Apostle , 1 Cor. 1. 10. Rom. 15. 6. is giving a rule strictly about Acts of worship . 2 That in the sense of those texts Christians cannot speak the same thing , and glorify God with the same mouth , unless they speak the same words and syllables . 3 That nothing we have said proved this mode , or mean of worship dissonant to any part of the reveiled mind , and will of God. He will then have set this lame argument upon its leggs again , and may expect a new assault ; but till that time , we surcease from farther labour about it , and leave our Readers to judge what consequence there is in it . We think it is the first time ever those texts were otherwise then cursorily , and in loose discourse brought to serve in the service of prescribed Liturgies generally imposed ; and we hope we shall hear of it no more . We are sure it will not come a volunteer into the service . This is all we ever heard pretended from Scripture or the reson of Scripture to justify the lawfulness of an universal impoposing of forms upon ministers , or an universal use of them ( if imposed ) by ministers . In the next place they argue from Reason . § . 10 We remember ( in the seventh place ) that the Author of a Pamphlet wrote some years since , called Aaron Bimnucha , argueth thus , That which a man may determin himself unto , To that he may be determined by his superiour . His reason is evident , because , were it not in it self lawful . he might not himself choose it , or determin himself to it : Now he should have assumed , But a minister in the Ordinary performance of his ministerial Acts in publick Prayer , may determin himself to the prescribed forms of men . Had he thus assumed , we should have denied the Assumption , but he onely assuming , That a man may Lawfully determin himself to the use of forms , hath not concluded against our question . We do grant , That a minister may sometimes determin himself to forms composed by himself for his own use : but that is nothing at all to the matter in question . But yet neither can we agree the Major , That a Christian may by his superiour be determined to whatsoever , he hath a liberty to determin himself . A man may in a great measure determin himself to a state of marriage , or single life , And in case of marriage as to the particular woman which he will make his wife , he may determin himself . A young man may determin himself , as to his trade and course of life , whether he will be , a Merchant , or a Lawyer , or a Scholar ; may therefore he be lawfully determined by his superior in all these things ? And by the way , if our Opposites say no ; they desert their Principle . That what is in it self lawful , becomes necessary if it be commanded . Will they have us restrain our discourse to things in worship ? Surely a minister may lawfully determin himself never to preach without notes ; nor without writing out his Sermon at length , may he therefore ( think we ) be lawfully by Superiours determined unto such things ? May the Superiours by their command make it sinful for a minister to preach without notes ? Or till he hath written his Sermon Verbatim ? An hundred things of this nature might be instanced in . § . 11 It is worthy of the Readers observation , how the aformentioned author ( and that in the pursuit of this argument ) would persuade us to be Papists , acting contrary to the singular judgment of our own consciences , out of an abounding Voluntary Humility , and judging , and that as to matters of our particular practice , upon which our eternity depends , As the miscarriage in them may lay the soul under the guilt of sin , That the Judgment of superiours is better then our own . Whence he would infer not onely a lawfulness , but a necessity incumbent upon a reasonable soul which is by its principles obliged to follow what is best , to obey men that are our superiours contrary to our own opinion , and Judgment . If that author can but prevail in this , he hath but one thing more to do , ( which too , every Romish-priest and Jesuite will help him in ) that is , To evince to men that the Bishop of Rome , in all Spiritual things , is all Christians superiour . And he hath done the Popes business as effectually as he could have done it , had he been hired to it by a Cardinals cap. But both St. Paul. Col. 2. 23. and Bp Davenant ( as before cited on that text have told us , what kind of Humility this is . § . 12 An eighth Argument used by some is this , The people that join with a minister in prayer , pray by a form . The ministers prayer is but a form to them and limitation of them , &c. Therefore the minister may lawfully do it . We have fully answered this before but in short . 1 The Question is about vocal-prayer , the people are onely required to pray mentally , this is quite another species of Prayer . In mental-prayer , God onely requireth the exercise of grace . In ministerial-vocal-prayer , he also requireth the exercise of gifts : And that not such gifts as remotely , but such as specifically relate to the Act. 2 It is one thing barely to worship in prayer , Another thing to minister to others in worshipping . Our question is what is lawful for him that doth not onely worship , but ministreth in worshipping ? § . 13 Ninthly , say some , If a minister in publick be suffered to pray by conceived-prayer , he may vent Blasphemy , Heresy , Nonsense , and how shall the people say , Amen ? This also we have fully before answered . But , 1 This argument holds equally if not with much more advantage against any other preaching then by reading , or reciting other mens Sermons . 2 If the minister doth vent error , blasphemy , &c. we hope every one hath his Amen , within his own teeth , which he may withold , if he hear Petitions come out his mouth not according to the will of God , nor , 3 Is it impossible , that men may do the like by miscalling or misplacing words in reading , or reciting forms . § . 14 But Tenthly , Forms they tell us are necessary for Vniformity , but we must first enquire ; whether Vniformity be necessary , or at all desireable in the sense we here take it ? Where by it , we understand nothing but an uniformity in Sentences , Words , and Syllables used in prayer . Vnity is indeed a beauteous thing , whether it be in Affections or Judgment : So is Vniformity , if understood of a worship of God in the same solemn time , That is on the Sabbath-day , and by the same specifical Acts of worship , or As to the matter of prayer : Thus far all sober men are agreed . We all observe the Sabbath , we all on the Sabbath publickly Read the Word , Pray , Sing , Preach , &c. In our prayers we all Confess our sins , put up our petitions to God for good things which we or others need and give God thanks for good things which we or others have received : here now is a great and beauteous Vniformity , we all speak the same thing , do the same thing , and on the same day . But how shall it be ever proved , That that pitiful thing called Vniformity in Words , and Syllables , and Phrases was ever desired of God , or that it ever came into his , or his Sons heart ? Or that it is acceptable to him ? Or that it hath more beauty in it then would be in a Congregation where all men wear the same coloured clothes ? Or had the very same lines in their faces , or the same fashioned periwiggs upon their heads . 2. The Beauty of no end can justify any sinful mean , Gods glory is the noblest end , the Apostle hath told us , That it needeth not our ly to promove it . 3 If it be lawful for men to fancy ends , as fine things , which God never spake of : It is no wonder if they can find no means adequate to them , but such as are justifiable by no Right Reason , or Divine Rule . The Princes of Babylon had an end to destroy Daniel , they saw that ( except in the matter of his God ) nothing was to be found against him : In their opinion therefore it was necessary to establish an uniformity in prayers , yet not ( that we read off ) in words , but as to the object of the Act , All must be commanded to pray onely to Darius ( possibly there might be some form limited ) but the end was naught , so was the mean. 4 But suppose Vniformity , syllabicaluniformity Necessary , Lawful , Beautiful , Desirable , and certainly desirable it is as to Doctrines of Religion and some particular terms , and phrases , by which they may safely be expressed : We remember what a difference was made both in the church , and the Doctrine of it , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How yet shall forms of prayer help us with it without forms of Sermons too , and a constant sticking to the use of them , and no other . § . 15 In the next place cometh Ireneus Freeman in , and telleth us in p. 38. of his Reasonableness of Divine service , That in case liberty be granted to some to do that for which they have a gift , it will provoke others who have it not to imitate them . He adds , If the denial of liberty to some who have the gift , be to Cut the man fit for the bed : the granting of such a liberty as we desire would be to Stretch a man fit for the bed . Now seing both will ly together , he saith , it is more equitable , That the tall man should pull up his leggs : then that the low man should be put to the rack . The question in issue is , Whether it be lawful universally to impose upon ministers , Forms of Prayer to be ordinarily used in their publick ministrations ? Or for ministers , whom God hath furnished with the gift of prayer , to perform their ministerial acts ordinarily by the use of those forms , though imposed ? Yes , saith Mr. Freeman , for it is necessary . Every thing say we which is necessary , eithir is so from nature , or a supervening command . The first is not pretended , But the Second . It is necessary , because Magistrates or Superiours command us , and God hath commanded us to obey our Superiours . We say , God hath onely commanded us to obey our Superiours in things where in we may obey them , and not sin . Which say we in this case we cannot . You may saith Mr. Freeman , And why ? Because it is necessary , If this Medium be good , It must be made so by some precept of God particularly relating to this case , not by the general precepts of Gods word to obey our Superiours , For the thing must first be agreed lawful , before we can have in it any superiour , but God onely . Now whether , This use of forms be so or no , is the matter in question ? How then doth what he saith evince the necessity of them . 2 All that he saith amounts but to a contingent disorder , which may happen upon a liberty given by some to use their gifts in prayer . But shall a contingent danger be pleaded in bar to a duty think we ? Or shall the sin of another be sufficient to justify our superiour in prohibiting us from the discharge of what is our duty ? 3 For his Similitude , it is more then ordinarily unlucky , for whereas we say no similitude runs on all four feet , This is so unhappy , As to halt on all four : for surely in the case as stated by him , It is not the Magistrate that stretcheth that confident little fellow he talks of , or puts him upon the rack . So as the Question is , Whether the superiours ought to gratify those little persons lusts ? Or to give liberty to those whom God hath fitted for their work , to use the means which he hath immediately furnished them with , in order to those specifical performances ? But our author will not yet have done he go's on . § . 16 In case liberty be given to an officer to do something , for which he hath a gift , and the denial of it to another officer of the same society , which hath no such ability , but cannot be spared any more then the former , would make the weaker officer , contemptible , and useless : Especially if he be the weaker , onely in that case , but far stronger in others : in this case , as he thinkes , the first mentioned liberty ought to be denied to the officer first mentioned . The Reason lies in this narrow compass , It is necessary to impose forms of prayer upon all ministers , and they may lawfully be used by all ministers : That those ministers , who are otherwise useful , and of whom an use must be made , may not be made contemptible to the people , tho they have not such abilities , & gift of Prayer . Every one sees , That the truth of this depends upon diverse Hypotheses . 1 That a man may be a true and perfect minister of Christ , and yet not have the gift of Prayer . This we deny , Believing God sends none into his work , not fitted for it . 2 That the church cannot be without such ministers , as are destitute of this Gift . This we also deny and think , she may better be without them , then furnished with them . 3 That some ministers praying by forms will make them contemptible , we are apt to believe this hath something of truth in it . But they who urge it , are concerned to reconcile it with what they ordinarily say , That the greater part of the people are for forms , onely an inconsiderable number of singular fanaticks . If so , surely they will the more reverence such as keep to them . When these are all proved , it may be seasonable to inquire upon these two things . 1 Whether it be not the sin of any man to thrust himself into the work of the ministry , or of superiors to admit him into it , who hath not the gift of prayer ? He is not fitted for his work ; therefore not called , or sent of God to it . The gift of prayer is what we question , whether God denieth to any , who will but duly study the Holy Scriptures , their own hearts , and their people as they ought , The three books which Luther thought sufficient to accomplish a Divine ? A minister that cannot pray , is to us as much nonsense as a workman that cannot work . Now shall the sins of any rule Superiours conscientious in their Government , to restrain others in what is either their duty or their liberty ? What kind of Divine is he , who knoweth not what God is ? or under what name to speak unto him ? What sin is ? and what is Commanded , and forbidden in the law of God ? What those things are or many of them at least , which aggravate sin , and make it more exceeding heinous ? What men have need off both for their souls and bodies ? And what according to the will of God they may ask ? What good things he or others ought to give thanks for , & c ? Or that is not more then ordinarily versed in the Holy Scriptures ? Which knowledge being attained , surely ( if the man can but speak ) the gift of prayer is gained , if want of exercise , and neglect of practice hindreth not . 2 Whether men can have the gift of preaching that want the gift of prayer ? We doubt it . The same knowledge being necessary to preaching , that is necessary unto prayer , and nothing more ( as we said before ) being necessary unless frequent exercise . 3 Whether that Church which hath twice ten thousand Christians who want not the gift of Prayer , can but by her own fault want ministers who have that gift ? Considering , That as we judge , The Apostle , Heb. 5. 1. hath given us the perfect notion of a minister in the description of the High-priest , he is but , a person taken from men , and ordained for men in things pertaining to God , that he might offer Prayers and Praises , Preach and Administer the holy Sacraments . If a church hath ministers that she hath manu errante ordained , which can neither pray , nor preach : she may clave non errante cast them out , and ordain those that are not yet ordained , but fitter for the work . § . 17 In short our Hypothesis is , That it is lawful for such , to whom God hath given the gift of prayer , ordinarily to perform their ministerial acts in prayer by the prescribed forms of others : is not to be overthrown by an argument drawn from necessity ; Because there can be no necessity of sinning . And whereas all necessity ariseth either from nature , or the Original will of God ; as the First cannot be pretended , so supposing the thing unlawful , To say it is necessary in the Second sense , is to blasphem . Neither can there be any necessity in this case but what sin makes , either the sinful commands of men : or the sinful laziness of the minister . § . 18 We shall onely say this , If it be necessary that some of the places for publick preaching , should be in the power of some who shall have so little of conscience , as either for a little mony , or to make a match , or to gratify a friend , or to ascertain themselves obsequious servants , will present most unable , and unworthy persons ; And that the Bishop should be under the danger of A Quare non admisit , If when the Clerk cometh , he doth not institute him , if he be but able to turn nine or ten lines of the Thirty nine Articles into Latine , which a child of eight or nine year old may do ? We say , If there be a necessity of these things there may be a necessity , that not onely Forms of Prayer , but of Sermons too should be made to capacitate these men to do any thing like the sacred acts of their office . But this is a woful , sinful necessity , which nothing but the corruptions of ages , and manners have made , and cannot infer either the goodness of the end , or any just reason for imposing forms upon all , nor can infer a farther necessity for forms of Prayer then for forms of Sermons . He that dreamed of an absolute necessity when he burnt his shins by the fire , that the chimny should be pulled down , and set farther off , might with less labour and charge too have removed his leggs to a farther distance from the fire . And we think , That those who dream of an absolute necessity of forms of prayer for all ; because some ministers or that go for ministers , can do nothing in prayer without , might with less guilt , and reproach to our church cure that disease , & destroy that necessity , which is but a Chimera made by their own fancies . § . 19 The Reverend Author of Libertas Ecclesiastica , p. 98. &c. hath given us Four or Five farther Reasons , as he calls them , for forms of prayer , which in the last place we will consider . He saith , Hereby a fit , true , right , and well ordered way of worship in addresses to God may be best secured to the church in the publick service of God : that neither God , nor his worship may be dishonoured . There being many easily discernable ways of considerable miscarriage in the pubiick offices of the church , even by those who err not in the Doctrines of Religion . To which we answer . 1 That alone is a fit , true , right and well ordred worship which God hath instituted . Worship is his Homage , and there 's all the reason in the world he should prescribe to his own Homage . 2 That God in the Church should be truly , fitly , rightly , and in due order worshipped is reasonable , but that it should aforehand be secured , That he should be so worshipped by ministers , who are but men and may err , is not possible . Nor will forms secure it , which ministers may if they will be careless ( and many have done it ) read falsely and disorderly enough . There is therefore no security to be had in the case , caution may be used . The Rulers may say to Archippus , Take heed to thy ministry . 3 We do think , That for twenty years together . The worship of God was truly , fitly , rightly , and in a well ordered manner performed in hundreds of congregations in England where no forms of prayer were used & in the eye of all sober , reasonable men , better , then where they were used ; we therefore see nothing here but a flourish of words . § . 20 His Second reason is , That needful , comprehensive petitions for all common and ordinary Spiritual and Outward wants of our selves , and others , with fit thanksgivings , may not in the publick supplications of the church be omitted , which ( considering men as they are ) can no other way be so well , or at all assured . To which we answer , Pudet haec opprobria nobis & dici potuisse , &c. Let it be spoken to the shame of the church of God in England , and it shall be for a lamentation in it , if in a church whose territories are so large , there cannot be found persons enough sufficient , without others prescriptions to them , to put up full , and comprehensive petitions , not onely for common and ordinary , but for emergent and extraordinary Spiritual and Outward wants of any persons with fit thanksgivings . But Secondly , If there be not men enough to do this , yet certainly there are some and very many ministers of all persuasions that can do it , what need therefore is there farther , Then that such Forms be composed , extant and left at liberty . Must those be restrained that are able to perform their duty , because there are others , that either cannot or will not set themselves to the due performance of it . Besides , That this Argument holds stronger for forms of Sermons too to be imposed : For those who know how in preaching to reveil to people the whole counsel of God , most certainly know how to put up full , and comprehensive petitions for all common and ordinary Spiritual & Outward wants of themselves and others . § . 21 Mr. Falconers Third Reason is , That the Affections , and hearts of pious , and Religious men , may be more devout , and better united in their presenting their Services to God ; where they may consider beforehand , what particular prayers , and thanksgivings they are to offer up , and come the more ready , and prepared to join in them . This is an advantage of which many are deprived by a bad temper of mind , sucked in by prejudice , or swallowed down by carelesness . To which we answer , that in this pretended reason , we can see nothing but words . Are not we to ask of God for our selves , or others all good things under such limitations as his word directeth , submitting our petitions for temporary things to the will , and wisdom of God ? Needs there any more when we come to prayer , then a general composure of our Spirits to seek God for all good things we or others stand in need of ? If not , what needs such a particular foreknowledge of the words and phrases to be used in asking . If the minister transgresseth his Rule and asks what is not according to the will of God , ( and that he may do by reading forms falsely ) may not people withold their , Amen ? The Affections and hearts of all good people ( though the publick prayers be not by prescribed forms ) are united . 1 As to the duty , They all say to God , Thy face will wee seek . 2. As to the matter of the duty , To Confess all sin Original , Actual , To beg of God whatsoever they or other stand in need of , which God hath promised to give . For the particular phrases , There is no such need of a foreknowledge , nor will it at all ( as we we have proved before ) promove , but rather hinder devotion and affection . § . 22 His Fourth Reason is . That such difficult parts of church-offices as Baptism , and the Supper of the Lord , the matter of which requireth great consideration , That they may be aright and clearly expressed , ( as both Conformists , and many Nonconformists acknowledge ) & is evident by the many disputes about them , by men neither of mean parts , nor dangerous designs ; may by a considerate care , in the composing of a form be so framed , That men of greatest understandings may with readiest assent entertain them , and that they may be sufficiently vindicated against the the boldest opposers . We do confess that we have met with some of our Brethren who lay some stress on this , But we are no more taken with meer words from Noncon . then from other men . And we cannot understand , What there is in the Administration of the Sacraments , that makes Forms of Prayer , &c. necessary . For the Sacrament of the Lords Supper , where ( if any where ) it seemes most necessary . What is there in that Administration , more then ? 1 The Sanctification or Consecration of the elements . 2 The Distribution of them , and words used in the distribution . 3 The Application of the General acts of the ministerial office , Prayer and Exhortation to that particular action . For the first the Apostle hath taught us that Sanctification , or Consecration is by the word & Prayer . The word is nothing but the words of Institution , which are in Scripture . The Reading of which declares Christs separation of those elements for that use : and our separation of them in his name , for and during that time , for that ordinance . For other words and forms of consecration , we know no need of them , no warrant for them , and believe them of ill original and consequence . Now any one that can read a form , can read the Scripture . For the distribution of them , It is no further work then every hand can do , what words to use , Our Saviour hath set down , from which we know no need to vary . In using of them can be no errour , in deviating from them indeed there may . For the Application of Exhortation & Prayer to that act , surely he that can Pray and Preach can do that . The like is to be said of the other Sacrament , so that a Righteous law that all should keep to the Scriptural-institution is enough , we think in that case : And wonder at their fancies , That think of such a special need of a form in those cases , believing no pretence of necessity , but what depends upon a fancy of a reasonableness to add to the Divine institution in the case of which we cannot be convinced . For God-fathers and God-mothers and Forms of questions to be propounded to them , we understand neither necessity , nor use of them : much less any particular Forms of words ( besides those the Scripture gives us ) for Consecration , or to be used in the Distribution of the elements in the Supper . The points in dispute can this way come into no dispute that we know , nor any error infused into poeple . It is mens varying from the Institution in this case , which alone hath given advantage to the Envious one to sow tares . If any minister having the elements of bread and wine before him shall read , I The words of Institution as delivered ( by the Evangelists , or the Apostle Paul ) Then solemnly praying to God , First , That as he had instituted that ordinance , for the remembrance of Christ , The shewing forth of his death , The communion of his body and bloud , &c. So he would at that time bless it to those ends , &c. Pardoning his peoples want of preparation and accepting them in their desires to honour him in his own institutions , &c. Or to that purpose . Then giving the bread , repeating onely our Saviours words , with but a small and that necessary change . Take , eat , This is the body of Christ [ in stead of my body ] which was broken for you . And after the cup , repeating onely Christs words , This cup is the new Testament in the bloud of Christ , &c. We would fain know if this man ( concluding all with a prayer , & hymn of thanksgiving ) had not duly administred the Sacrament of the Lords Supper . If he had , what need is there of forms of words in this case , other then what the holy Scriptures have given us : For as to the Prayer before and after , as we conceive him a pitiful minister and very unfit to be trusted with that office , ( which often calleth him to pray upon particular emergent occasions , for which a form cannot be made ready ) if he cannot without it apply his petitions , to the particular business in hand , viz. The administration of the Sacrament : So if he distrusteth himself , he may compose himself a form of prayer fitted for that purpose . For the administration of that ordinance is seldom or never so sudden , as to surprice a minister . So for the other Sacrament , Will any one dare to say , That a lawful minister , ( having water before him ) who shall first beg of God , To own and bless his own institution , To wash away the sin of the person to be baptized with his own bloud , And to grant that it may be born again of water and the Spirit , &c. Or to the like purpose . And then having had a previous knowledge , That the parent is a believer i. e. one who either hath a true faith , or maketh profession of such true faith : shall take water , and pour , or sprinkle it upon the childs face , or dip the person in it , saying , J. Baptize thee in the Name of the Father , Son , and Holy Ghost , is not truly Baptized ? A prayer and thanksgiving usually concludes the Action . But what need here of a form more then the Scripture hath furnished us with , or directed us to ? May one minister say , J. Baptize thee , &c. Another , Let this person be Baptized , &c. A third , Be thou Baptized , & c ? For our parts we think the difference not so much , as to require a prescribed form to reconcile : and should not doubt , but the person were truly Baptized , under any of those variations of words . Water being poured , or sprinkled on it , and the action declared to be in the name of the Father , Son , and Holy Ghost . We conclude as we said before , That we can see nothing in either Sacrament but the inventions of men , superadding to the institutions of the gospel diverse rites , and actions of which Christ never spake , which makes any pretence for a need of Forms in the administration of them . There being nothing to be done in them that requireth any special ability comparable to that which Preaching & Praying according to the various states of the church , and the particular cases of souls in it doth require . § . 23 Mr. Falconers Fift Reason is thus by himself expressed , To be an evidence to other churches , and future times after what way and manner we worship God , and that both the matter and expression of our service to him is sound and pious , in our general and common worship . And this may be a full Testimony , That such a church receiving the true faith and expressing a right way of worship , is both a true , and in its measure a pure and incorrupt church . We answer , 1 Where hath God required the leaving any such Testimony ? 2 If he had , forms of prayer had not been sufficient without forms of Sermons too . 3 While we declare our selves Christians , and that we worship God according to his word , we leave a sufficient Testimony , that we are a true church of God. 4 A confession of faith publickly owned , & subscribed unto by all ministers ( which we never opposed ) doth far better effect this , which may be done , without making a new act or mode of worship . § . 24 Mr. Falconer at last comes to this argument from example , which yet he doth not lay so much stress upon as to aver , They evince a necessity of Forms , but he thinks the countenance , the lawfulness , and expediency of them . For what he saith about the Lords prayer , it is answered by us before . In short , It reacheth not the case . There can be no conclusion from Christs power to the power of ordinary Governors now in the church : Or from the lawfulness of Christs disciples using a Form of prayer , dictated by Christ himself , in that time before his ascension , and the effusion of the Holy Ghost , to the lawfulness of ministers in after ages using , a bundle of forms , neither composed by Christ , nor by his Apostles . Besides the probabilities we have before offered , that even then when it was first given it was not intended for a form of words ( nor do we ever read of it after so used ) but as a more general direction for the ordinary matter of our prayers . § . 25 As to what Mr. Falconer saith further of Scripturalforms , it hath had its answer from us before Chap. 3. § . 37 , &c. What he farther saith of the use of them in the Christian church , we have answered in that Chap. 3. § . 43 , 44 , 45 , 46 , 47 , 48 , 49. In short , We think we may say of this as we say of the Papists plea for themselves , From Peters being at Rome . If they could prove , That forms of prayer were universally imposed upon the whole church , and used by all ministers in it within 400 years after Christ , and so in the ages downward , it would not prove either the lawfulness of such general Imposition or use ; but they shall never be able to prove it while they live . Let us therefore leave inquiring , What those who lived before us did , or thought might lawfully be done , and enquire what Christ and his Apostles did ; or determined lawful to be done . While we are disputing , about what is lawful and unlawful , Authority , or practice is a lamentable argument , and will never be insisted on by wise and understanding men , but for want of such as are better and more cogent . It will be a very hard thing to justify all those things to be lawful , which were established by councils of as great antiquity as any they can pretend to for the establishment of forms of prayer to be universally used . And thus much may serve for an answer to all we have heard or met with pleaded for the lawfulness of a general imposition , or use of forms of Prayer in the church . We shall onely say , That our Brethren dealing with those who in their consciences judge them unlawful . We think were concerned to have proved them necessary . For certainly if Superiours will think themselves in the least obliged by the Roial law of love , they ought not with their meat ( which they may eat , or let alone ) command to be eaten or not eaten to destroy the souls of their inferiours for whom Christ died : Either by tempting them to do what in their consciences they think is sinful : or without necessity laying their souls under a guilt for disobeying them , if that be true , That whosoever obeyeth not the command of his Superiour in a lawful thing , sinneth against God. CHAP. X. The Conclusion of the discourse , nothing said against any particular forms . No judging or condemning of those who judge otherwise in the case . No unlawfulness concluded to join with those who use pious forms . It is reasonable to propose , and recommend some forms leaving them at liberty . This the onely mean of Comprehension . § . 1 THat we may not be misunderstood in this discourse , we hope every ingenuous Reader will easily understand , That we have not levelled any thing in this discourse against any particular forms or books of Prayers . In the present question we suppose Forms as good , and perfect as the wit , and piety of men can make , and dispute their state in worship i. e. Whether they may be indiscriminatively imposed or lawfully used by such ministers as God hath blessed with the Gift of prayer ? We have an equal Reverence for the First compilers of the English Liturgy , as the later compilers of the Directory , believing they both did famously in their generations . We onely think , The forms mistaken , in their opinion of the lawfulness of an universall imposing , or use of them in publick worship . § . 2 Nor do we judge our selves infallible in our sententiments in this case , but as we believe , so we speak , so we must practice . We condemn not our brethren that judge otherwise and accordingly practice . We trust God will either to us or them reveil his mind that we shall at length know who are mistaken . Let not them judge and condemn us , we are in our dissents in the cases anothers servants : And that other we take to be our common Lord and Master Jesus Christ . Let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Apostles precept , strive for truth , & walk in what we apprehend to be truth , yet walk in love . § . 3 We do not think it unlawful to join with another praying by the use of forms , provided the matter be good , and pious . We have in such praying nothing to do but to say , Amen . Whether he who ordinarily doth so , doth his ministerial duty ? We confess , That we question . But that we may do our duty , though he faileth in his , we do not question . If any Nonconformists amongst the ministers , or people , judge otherwise , it must be upon some principle forreign to this discourse ; such as that of scandal , &c. Which is not our business here to argue . § . 4 We do think it not onely lawful but Reasonable , That some Forms of Prayer ( or Directions at least ) should be proposed , and commended , by the approbation of our Superiours and left at liberty . That those may use them for some time at least who have not attained to the gift of prayer , or may distrust themselves , or not have their usual natural liberty to express themselves in prayer . And indeed , this is the onely medium we can fancy for a just Comprehension , and restoring to an use in the church of all Valuable Dissenters . We humbly leave our thoughts in this case , and the Candor of our Spirits to the Judgment of all , Whether our superiors or Brethren in this famous church . FINIS . 
A18939	----	Holy incense for the censers of the saints. Or, A method of prayer with matter, and formes in selected sentences of sacred scripture. Also A praxis upon the holy oyle shewing the vse of scripture-phrases. And choyse places taken out of the singing Psalmes, digested into a method of prayer and praises. Clarke, John, d. 1658. 1634 Approx. 387 KB of XML-encoded text transcribed from 188 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A18939 STC 5357 ESTC S116610 99851826 99851826 17118 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A18939) Transcribed from: (Early English Books Online ; image set 17118) Images scanned from microfilm: (Early English books, 1475-1640 ; 984:03) Holy incense for the censers of the saints. Or, A method of prayer with matter, and formes in selected sentences of sacred scripture. Also A praxis upon the holy oyle shewing the vse of scripture-phrases. And choyse places taken out of the singing Psalmes, digested into a method of prayer and praises. Clarke, John, d. 1658. [26], 283, [1]; [6], 40, [12] p. Printed [by A. Mathewes] for Robert Milbourne, at the signe of the Greyhound in Pauls Church-yard, London : 1634. Dedication signed: Iohn Clarke. Printer's name from STC. In two parts; part two has separate dated title page, reading: Some choise places taken out of the singing Psalmes. Imperfect; some print show-through; leaves B7,8 lacking. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible -- Homiletical use. Prayer -- Early works to 1800. 2005-12 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2006-12 Ali Jakobson Sampled and proofread 2006-12 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion HOLY INCENSE FOR THE CENSERS of the SAINTS . OR , A method of Prayer , with matter , and formes in selected Sentences of sacred Scripture . ALSO A PRAXIS upon the HOLY OYLE shewing the VSE of SCRIPTURE-PHRASES . And Choyse Places taken out of the singing PSALMES , digested into a Method of Prayer and Praises . Pray alwayes , with all prayer , and supplication in the Spirit , and watch thereunto , with all perseverance , and supplication for all Saints . Ephes . 6. 18. LONDON , Printed for Robert Milbourne , at the signe of the Greyhound in Pauls Church-yard . 1634. TO THE RIGHT WORSHIPFVLL , Sir EDVVARD AYSCOVGH , Knight , and to his religious and noble Lady , the best blessings of this , and the blessednesse of a better life , through IESVS CHRIST . Right Worshipfull , IT was the Farewell-clause of HER Letter , ( who is the Honour of this Country , the Praise of her owne Sexe , and the Glory of your Noble family , Mistresse ANNE AYSCOVGH , Martyr , ) a Pray , Pray , Pray : and in another Letter written to IOHN LACELS , ( Sacrificed with her in the same fire , for the Word of God , and for the Testimonie * which they held ) b Farewell & Pray . This hath beene the practice of all the Saints . Bishop Latimer is famous to Posteritie for his three Grand-petitions , ( c ) which God most graciously granted . Master Luther , not lesse powerfull with God by Praying , than prevailing with Men , by his Preaching , daily breathed his soule herein , ( d ) like Iacob wrastling with God , and not letting him goe without a Blessing : and thus the Captaine of our salvation , our blessed Saviour , continued all night in Prayer to God , * and in the dayes of his flesh offered up Prayers and Supplications with strong crying and teares unto him , that was able to save him , from death , and was heard — as the Apostle tells us . Heb 5. 7. PRAYER doubtlesse is the very element in which the Soule liveth ; the very aliment by which it subsisteth : Saint Paul as soone as converted , Behold hee Prayeth — O Lord by these , men live . * As well may a fish live out of Water , or a bird without Ayre , as the Christian without Prayer , 'T is the vitall breath of Faith , stop it , and take away Spirituall life . And though at sometimes , hee breathes short , and hardly , and insensibly in his deliquium animae , fits of Spirituall desertion , and temptation , yet his life is still in him as in Epilepticks ; & the man possessed with the dum be Spirit , Mark. 9. 26. who was as one dead , yet when Christ takes him by the hand , he ariseth . Sinne prevailing , may tongue-tie him a while , that hee chatters not with Hezekiah , yet when his lips move not , nor his voyce is heard , his desires will beate strongly upward , his heart works , and pants , and grones , and sighes , and breathes , and breakes in its longing , and looking towards Heaven . O thinks hee , that my sinnes — such , and such — were Pardoned ! ô that I had more grace to serve my God! O that I could master such , and such , a prevailing Lust ! O that I could more abound in fruits of righteousnesse in my conversation ! thus his heart is fired alway , thus fixed . And who can marvell that the children of God , are so much herein , seeing all the blessings of this , and the hopes of a better life , are assured and conveyed unto them hereby ? yea , and that the whole service and worship of God is in Scripture , stiled a calling upon the name of the Lord : the Church a house of Prayer , and God himselfe a God that heareth Prayers , O thou that hearest Prayer , unto thee , shall all flesh come , Psal . 65. 2. Vpon this sacred subject , is the ensuing treatise , which though but now presented to you Right Worshipfull , long since was intended ; in that mournefull and praying time , when Gods chastening was upon the City of my habitation , the space of , almost two whole yeares together . Your noble house , * was then the Zoar , whither I was invited , whereto I fled , where I was ( above my deserts ) freely entertained . Those and many other your favours , before , and since , challenge my Prayers and best services . Accept of this I intreate you , as a testimonie of my thankefull observance towards you : yet not as mine , but as it hath received spirit and life , from the word of life . 'T is Holy Incense for the Censers of the Saints , dropping from the Tree of Life , smelling sweetely in the coales of the Altar , hearts enkindled with true devotion , flaming , and blazing upward . Prayer will make the face to shine as Moses talking with God in the Mount. The more time we spend herein , the more heavenly is our life on earth . Godlinesse hath the promises ; 't will make your names to live and flourish , when other Magnifico's , whose portion is in the huskey profits , frothie pleasures , windie honours , &c — emptie shadowes of this life , shall bee written in the * earth and rot . And though now it bee undervalued , and the price beaten downe as a merchandize not worth the owning , much lesse of buying at any low rate , yet it will quite for cost , and be of high esteeme in another world , a pearl of price , that good part , and that one thing necessary . You are happy ( Right Worshipfull ) above many , in that God hath given you a mind to know him , a heart to love him . Presse on still toward the marke : study which way to honour God most , and to live to him , this will bring you peace at the last . 'T is not a forme of godlinesse ( which even the civill gentry affect , hereby gilding over their baser courses , rotten practises ) but the power of it in a sanctified life , which before God is much set by . Goe on in that good way , you have begun , count all things u but dung , that yee may winne Christ , and bee found in him Take up the crosse which lies in the waies of God. Deny your selves : This doe , and you shall cause the blessing to rest on your house , and posteritie after you ; and those Olive plants about your table , shall become trees of righteousnesse , the planting of the Lord ; for so long as you hold you fast by him , you shall , you cannot but prosper , and grow as the Lilie , as the Olive-tree , as the Vine , and spread out your branches as the Cedars in Lebanon . Thus praying to God for a blessing on these my prayers , and on you both , I commend my selfe and them to you , you and yours to God , and to the word of his grace , ● which is able to build you up further , and to give you an inheritance , among all them which are sanctified , by faith in Christ Jesus . In whom he resteth , that is , Lincolne May 6. 1634. Your Worships in all Christian services to be commanded IOHN CLARKE . TO THE READER . TO gratifie the expectation of friends , and to satisfie some to whom I have long beene much obliged , rather than for any conceited worth of any thing that is mine , in these formes and method of Prayer , are they thus now presented to thy view ( Christian Reader . ) There be many ( blessed be God ) in manifold respects , farre beyond these of mine . Excellent moulds and formes of prayer . That which I here undertake , is but to gather into heapes , and heads some graines of sweet gummes , myrrh , aloes , cassia , and frankincense ( more precious than all the perfumes , and pouders of the Merchant ) out of the Spouses garden of spices , which thou maist scatter on the burning coals of thy z●alous Devotions . If any , even the meanest that calleth God Father , can make use hereof in framing his petitions , to bee put up , and presented to the high Court of Heaven , I have my ends and desires , how ever they shall be taken , or take others . I prescribe no man a way , the spirit of God is not limited by me . Private prayers may bee framed , as the holy spirit gives us utterance ; and it is a vaine thing when the heart is full , and boyles upward , to quench and restraine its free operations . No , poure out thy heart in prayer as thou feelest enlargement . Publike prayers would bee more composed , and set to that exact and heavenly platforme , and prayer of our Saviour , that others , who pray with us , may perceive the orderly passing from one part to another , and so bee helped , edified , and affected thereby . For the Common-prayers in our Church Liturgie , it were to be wished , that in great and noble families , which are more than a modell of a little Church , they would use the Common-prayer-booke , there they may have most excellent prayers , for almost-any occasion incident and imaginable : such as both Martyrs * and all other , peaceable and sober-minded Christians have ever honoured , extolled , vindicated , and practised . Pitie it is to see some , out of I know not what humour , to cavill , carpe at , and cry downe ( not onely formes of private Devotion , such as these , but ) that which all antiquitie hath so much magnified , and hath under so gracious and pious Princes , a by publike authority , so long beene established in the Church . Certes Publike Prayers of the people of God , in Churches throughly setled , did never use to be voluntary Dictates ▪ b proceeding from any mans private spirit , gift , or extemporall wit. * c God himselfe framed to his Priests , the very speech wherewith they were charged to blesse the people . And our Lord even of purpose to prevent this fancie of extemporall and voluntary Prayers , hath left us of his owne framing , one , which might both remaine as a part of the Church-Liturgie , and serve as a paterne whereby to frame all other Prayers , with efficacie , yet without superfluitie of words . Prayers , doubtlesse , are accepted of God otherwise than being cōceived alwayes anew according to the exigent of present occasions : being not actions which ought to waste away themselves in the making ; they may bee resumed , and used againe as Prayers , and yet no instruments of superstition . d Moses hath left a prayer , ( for that admirable victorie given them against Pharaoh ) cast into a Poeticall mould which grew afterward to be a part of the ordinary Iewish Liturgie — &c. The Lord grant unitie , and concord to all that call upon his name , that they may agree in the truth of his holy Word , and live in Godly love one with another : that all unhappy differences in opinion may bee composed , and those swellings and great thoughts of heart layed downe . That wee may all mind one thing , to serve our God out of a pure heart , without evill surmisings , or making things worse by jealous , and suspicious censurings , which exasperate rather than heale our breach . Let us pray and labour hereunto . The prayers of the Christian Souldiers brought raine to the fainting armies of the heathen Emperours . Elias a man subject to passions , as others bee , by Prayer shut & opened heaven . Est quaedam precum omnipotentia , one calls it , e the wonder-working power of Prayer , able to beate backe the very Ord'nance of Hell , a spirituall Engine , able to batter downe all the Bull warks of the Devill , the most precious , and almost ( if not altogether ) omnipotent Grace , and great Master of miracles wrought both in heaven and earth . Beleeve it , if then wert in a state more dangerous than Death , in a place worse than Hell , yet if thou couldst but thence pray truly , thou shouldst find comfort . Out of the belly of hell cried I , Iona. 2. Hereby thou mayst have accesse to God on all occasions ; for Prayer beares about the privie Keyes of heaven , yea forceth entrance , when all is locked . Be in love with this so heavenly a grace , f and that time , & breath , and spirits which others spend in prating of , and censuring the actions of superiours , doe thou in praying to God , for thy selfe , for the Church , for our gracious King , and all in authority under him , that wee may still lead a quiet and peaceable life in all godlinesse and honestie , which is the Prayer of thy fellow servant in Christ Iesus , Promises made to Prayer . EXceeding great and precious Promises are made by God , to his Elect ; and yet how often doth the poore soule lag and droope , for not Knowing , or not Vsing them as need requires : living ( like some Misers ) besides their hopes , besides their meanes . They deserve to want , who lack supply for want of fetching . 'T is not the having of wealth , meate , or cloathing , but the Vsing , applying , digesting , and putting on , that does us good . Spirits and life may bee in the heart , and blood may bee in the liver , yet unlesse these flow kindly to every part , the body is not healthfull , beautifull , or vigorous . The Promises therefore should be often chewed , sucked and meditared on : God must be humbly , and holily remembred of them : not as if he were not faithfull and just , but because we are distrustfull : he cannot lye , and though we be weak in Faith , our unbeliefe cannot make his promise of none effect : He will not falsifie his covenant , nor alter the thing that is gone out of his lips : hath he said , and shall he not doe it ? hath he spoken , and will hee not bring it to passe ? — Now as wee would receive of his fulnesse , so the promises must enlarge our hearts — Promises made to Prayer in Generall . Before they call I vvill answer , and whilst they are yet speaking , I will heare . Aske , and it shall be given ; seeke , and ye shall find ; knocke , and it shall be opened unto you . And yee shall bee unto mee a kingdome of Priests . — In every place , incense shall be offered in my name , and a pure offering . Wee know not what to pray for as we ought , but the spirit it self , maketh intercession for us , with groning which cannot be uttered Lord , thou hast heard the desire of the humble , thou wilt prepare their heart , thou wilt cause thine eare to heare . Whatsoever things ye desire when ye pray , beleeve that ye receive them , & ye shal have them . Secondly the , Parts of Prayer . 1. Confession of Sinne. Hee that covereth his sinnes shall not prosper , but who so Confesseth and forsaketh them , shall have mercie . If we Confesse our sinnes , he is faithfull and just to forgive us our sinnes , and to cleanse us from all unrighteousnesse . Secondly to Petition , for 1 Pardon of Sinne. Though your sinnes be as scarlet , they shall bee as white as snow , though they be red like crimson , they shall be as wooll . I , even I , am he that blotteth out thy transgressions , for mine owne sake , and will not remember thy sinnes . I will forgive their iniquity , and remember their sin no more . I have seene his wayes , and will heale him : I will lead him also , and restore comforts unto him , and to his mourners . If the wicked will turne from all his sinnes that he hath committed , and keep all my statutes , and doe that which is lawfull and right , hee shall surely live , he shall not dye . All his transgressions which he hath committed they shall not be mentioned unto him : in his righteousnesse that he hath done , he shall live . Have I any pleasure at all that the wicked should dye , saith the Lord God ? & not that he should returne from his wayes and live ? Come unto mee all ye that labour , and are heavie laden , and I will give you rest . 2 Power against Sins . Who is a God like unto thee , that pardoneth iniquity , and passeth by the transgressions of his heritage , &c. He will turne againe , he will have compassion on us : he will subdue our iniquities , and thou wilt cast all their sinnes into the depths of the Sea. The God of peace shall bruise Satan under your feet shortly . Sin shall not have dominion over you . Though he fall he shall not be utterly cast downe , for the Lord upholdeth him with his hand . 3 Grace , conferred , continued , and encreased . — I will sprinkle clean water upon you , and you shall be cleane . A new heart also will I give you , and a new spirit will I put into you , and I will take away the stony heart out of your flesh , & I will give you a heart of flesh : And I will put my spirit within you , and cause you to walke in my statutes , and ye shall keep my judgements , and doe them . And the Lord thy God will circumcise thine heart , and the heart of thy seede , to love the Lord thy God with all thine heart , and with all thy soule , that thou mayst live . I will poure upon him that is thirstie , and flouds upon the dry ground : I will poure my spirit upon thy seed , and my blessing upon thine off-spring . A bruised reede shall he not breake , and the smoking flax shall he not quench , he shal bring forth judgement unto truth . Blessed are they which do hunger and thirst after righteousnesse , for they shall be filled . He which hath begun a good work in you , will perform it untill the day of Iesus Christ . Fourthly the Meanes of Grace . With joy shall ye draw waters out of the wels of salvation . Ho , every one that thirsteth come ye to the waters . In all places where I record my name , I will come unto thee , and I will blesse thee . 5 Personall concernements , in our particular calling . Commit thy works unto the Lord , and thy thoughts shall be established . In all thy wayes acknowledge him , and he shal direct thy paths . — thy eares shall heare a word behind thee saying , this is the way , walke ye in it , when ye turne to the right hand , and when yee turne to the left . The Lord shall preserve thy going out , & thy cōming in , from this time forth for evermore . Blessed shalt thou bee when thou commest in & blessed shalt thou be when thou goest out . The Lord thy God will make thee plenteous in every worke of thy hand . The Lord , he is he , that goeth before thee , he , wil be with thee , he wil not faile thee , neither forsake thee , feare not , neither bee dismayed . Hee shall give his Angels charge over thee , to keepe thee in all thy wayes — Thou may est in the reading of the Scriptures , find out , and adde hereunto promises made to thy more particular occasions . — Thirdly Thansgiving . — The tongue of the dumb shall sing , for in the wildernes shal waters break out — the ransomed of the Lord shall return & come to Zion with songs , and everlasting joy upon their heads : they shall obtain joy & gladnes , and sorrow and sighing shall flye away . Ye shall eate in plenty and be satisfied , and praise the name of the Lord your God , that hath dealt wondrously with you . Ye shall go forth with joy , and be led forth with peace , the mountaines & the hils shall break forth before you into singing , and al the trees of the fields shall clap their hands . A METHOD of PRAYER . PRayer is a lifting up of the Soule to God. Wherein there is to bee considered the Preface to it , and the Parts of it . The Preface to it , consists 1 In a description , or compellation of God , by his glorious inajesty , terrible names , holy nature , incommunicable attributes , strict justice , consuming wrath , gracious promises — &c. 2 In a craving of audience , assistance , and accceptance : wee may conclude also herewith , as Dan. 9. 17. 18. The Parts of Prayer , are usually three . 1 Confession . 2 Petition . 3 Thanksgiving . Though in exactnes of speech , Confession and Thankesgiuing be not Prayers formally : but commonly prefixed or annexed therunto , as Dan. 9. Ezr. 9. 1 Confession is an humble , hearty , and feeling acknowledgment , of the evill of Sinne ; and of punishment done to , or due for , Sinne. 1 Confession of the euill of Sinne , both in the Habits , Acts , Kindes thereof . Which that it may bee done effectually , and to purpose , we must 1 Labour for the particular knowledge and discovery of Sin , in our owne soules , which must be by looking our selves in the glasse of the Law , whereby we shall discover our Sinnes in each Commandement . viz. 1 Comandement . Atheisine , Epicurisme , Idolatry — &c — Atheism , in want of the Knowledge , Love , Feare of God — Zeale , Faith — Epicurisme , in mis-placing our affections . Idolatry , in neglect of Gods mercies , in neglect of Gods works of Iustice , in neglect of Gods Saints , and communion with them — &c 2 Command . Not worshipping God by praying , reading — Will-worship , Idol-worship . 3 Command . Serving God hypocritically , when his Word is preached , read — and prayer . When his Sacraments are administred , not examining our selves , not reconciling our selves to our brethren , not discerning the Lords body . Luke warmenesse , Uncheerefulnesse , Unteachablenesse , Incorrigiblenesse , Security . 4 Command . Not remembring the Lords day , longing to have it past . Idlenesse , omitting duties publike or private . 5 Command . In the Family , Wife , Husband , Children , Parents , Master , Servants — In the Common-wealth , Subjects , Magistrates — &c. In the Church , Ministers , People — &c 6 Command . Not pittying or relieving the afflicted . Envying , Anger , Hatred , Worldly sorrow . Cursing . Murthering of Soule , or Body . 7 Command . Uncleannesse , Wantonnesse . Whoredome . Drunkennesse , Gluttony — 8 Command . Discontentednesse , Sloth , Unthriftinesse . Oppression . Sacriledge . 9 Command . Disgracing , and speaking evill of others , Censuring . Lying , Slandering , Vaine-boasting . Flattering , False-witnesse — 10 Command . Not desiring the good of others , and our selves . Delighting in the contemplation of evill . 2 Get our hearts deeply affected with a true sense , and thorow feeling , of the haynousnesse of our Sinnes , a serious detestation , and vtter hatred of them , with vnfeined sorrow , and condemning our selves , for them . 3 Then descend wee to a particular enumeration of them , in the bitter root , spreading branches , cursed fruits , and dangerous effects thereof — First the Sinne of our first parents , Adam and Evah : looke unto the rocke whence we were hewen , and to the hole of the pit whence wee were digged , for wee all sinned in their loynes , and so come short of the glory of God. Rom. 3. 23. 2 Originall depravation , and pollution of nature , in the corruption of the Vnderstanding . 2 Conscience . 3 Memory . 4 Will. 5 Sensitive appetite , and affections . 1 The corruption of the Vnderstanding in 5. 1 Vanity therof , our thoughts are vaine , taken up with frothy , and fruitlesse speculations . 2 Blindnesse , being ignorant , and impotent , not able to conceive spirituall things . 3 Vnteachatlenesse , resisting and opposing the truth . 4 Incredulity , unapt to believe the truth of God. 5 Enmity , 1 not subject to the Law of God. 2 Not resolving to be so holy , pure , exact as Gods Word requires . 3 but casting off Gods yoke and his coards , with reluctancie and distast . 2 Conscience , which is impure and polluted , without light , and life . 1 A bad remembrancer , and false register , setting downe sin by the halves ; like the unjust Steward , but fifty , where hundreds are due . 2 A slack instigatour to good , or restrayner from evill , being not cleare to discerne things amisse , like a dusty looking-glasse Not sensible of sinne , or tender , but brawney , past feeling . Not active , or stirring up to good , but sleeping , drowsie , not rowsing us to purpose , giving us no rest , but letting us sleepe securely againe . 3 A false accuser , or excuser , excusing for Sinnes : accusing for not Sins : 1 It should when the Law is preached , accuse , thou art the man : but then it extenuates that it is no sinne , or but a little sinne : approving , and allowing wayes and courses which seeme good to a Man , but tend to death . 2 When the Gospell is preached , it should extenuate , but then it aggravates , crying out amaine with Cain , My sinne is greater than — full of hellish and amazing terrours . 3 Memory full of weaknesse , our remembrance being like unto ashes , 1. forgetting what we ought to remember , as our Creatour in the dayes of our youth ; 2 remembring what wee should forget , as injuries and indignities . 4 Our Will is full of 1 Contrariety to the Will , and Word of God in every thing ; refusing to doe what hee commands , but wilfull in doing what he forbids . 2 Pride , not dependant on , or subject unto Gods will ; 't will not stoope to bee , or to doe any thing for God , 't will bee something in it selfe , and must be carved to , in a good condition , as it selfe likes . 3 Inconstancie , unstable as water in good , peremptorie and resolute in evill : our tongues are our owne , who is Lord over us ? though in some good mood like Saul to David it may weep , yet like the morning dewe it vanisheth presently . 4 Disobedience , when God commands apt to doe the contrary . 5 Sensitive appetite , taking pleasure in sensible things too much , our appetites and senses outray in things lawfull , which come in by the senses . 1 Eyes , to women , wine — 2 Eares , itching after vanity . 3 Taste , meat and drinke , to Gluttony . 4 Touch , hands , &c. 6 Affections , deeply distempered , being violent , turbulent , sullen , way ward , untoward ▪ ready to be fired with any temptation , rebellious against God : either 1. not active & lusting after good , or 2. placed where they should not bee , or 3 exceeding in measure : they overjoy , over-grieve , over love , we humour and please them , they can but aske and have — This corruption is in the concupiscible and irascible faculties of the soule . In the concupiscible faculties , 1 Love and Hatred , 2 Desire and Abomination , 3 Ioy & sorrow , which hath under it , Pitty , Envie , Heavinesse , Repentance , and Zeale . In the irascible faculties , 1 Hope and Despaire , 2 Boldnes , Anger , 3 Feare , which hath under it , Blushing , Shamefastnesse , Astonishment , Agony — 1 Love and hatred not of all good , not against all sin . 2 Delight , not in God , religion , the Saints . 3 Feare , Man , the creature , poverty — 4 Sorrow , cast downe for disgrace . 7 Body and members , Eyes Eares , Tongue , Hands , Feet . Thirdly , Actuall transgressions , against the Law Gospell of both , in our 1 Thoughts , being idle , vaine , frothie , not entertaining God in them . 2 Words rotten , unseasoned , they heale not , edifie not , our tongues set on fire of hell , corrupt with lying , slander , dissembling , backbiting . 3 Deeds of Omission , Commission , Not husbanding the talents of grace , and nature , which wee were betrusted with ; which we have ill imployed : our precious time we raffle out — Barren , unfruitfull , 1 for acts and dueties . 1 Neglecting wholly , 2 intermitting , 3 slighting them . Restreyning prayer , refuse the Sacrament , omit Fasting and Prayer . 2 Graces , want of love to Christ & godly men . humility . faith . zeale . 3 Mis-spending our time in vanity , raffling out our precious houres , and squandring away our talents . 4 Occasions of doing , and receiving good , not clothed , not visited , not instructed others , or trying if at any time God would give them repentance . 2 Commission , in the rebellion , and sinfulnesse of our lives , sinning in our generall and particular calling , confessing here the sinnes of our Sexe , complexion , constitution , &c. those we last of all committed , under ●hich our consciences doe yet freshly bleede : by which God hath been most dishonoured — Both for , 1 Quantitie , in the greatnesse . frequencie . 2 Quality , in the haynousnesse . 3 Relapses , iterations . 4 Circumstances , aggravating sinne . viz. The Person against whom : The glorious God , our most gracious and tender Father . Against our Christian Brethren , Superiours , Inferiours , Equalls , becomming guilty of other mens sinnes , occasioned by our Command , Company , Counsell , Ill example , Connivence , Silence — &c. Against our owne soules . Against every Creature . The Time , when , In generall , in particular . In generall before and since our Conversion — &c. In Infancie , Child-hood , Youth , Mans-age , Old-age . In particular , in the Day , Night — &c. The Place , where , at home , and abroad . At home , the Table , Closet , Bed. Abroad , viz. in the Church , in Company , in the Fields — &c. 1 Against God himselfe . 2 and that against knowledg . 3 without any , or with very small Temptation . 4 against vowes and covenants . 5 against meanes afforded , to resist sinne , and doe better . 1 Hating of God , being enemies to him . 2 Denying by our workes , his power , omnipresence , justice , omniscience , setting up base lusts to be our God. 3 Despising of God , if so we can hide our sinne from man , we never care though God see it . 2 And thus not onely of ignorance when we-knew not , nor of infirmity being transported with passion , the Law in our members , but even of wilfulnes , and presumption , acted with a high hand , against Knowledge and the cries of a convinced conscience , which makes sinne rebellion ; to know God , yet not to glorifie him as God , not in the dayes of our ignorance onely , but since the light of the glorious Gospell , hath shone into our hearts . 3 Without any , or with small temptation , resolving to sinne , selling themselves with Ahab , even in cold bloud , to doe wickedly . Heb. 10. 26. as in sinnes in which there is neither pleasure , or profit , &c. As to sweare , prophane the Sabbath , refuse preaching , praying , scorning Gods wayes . 4 Against frequent purposes , faire promises , of more holy obedience , reiterated vowes and covenants . generall in Baptisme , Lords Supper . particular on such and such an occasion . 5 Against meanes . 1 Blessings , coards of love . 2 Corrections , thou hast striken us , but wee have not sorrowed , Ier. 5. 3. 3 Word , early and late , all the day long . 2 Actuall sinnes against the Gospell . 1 Not thirsting after Christ Iesus , nor prizing , nor loving and cleaving unto him with our dearest affection : 2 denying him in our lives . 2 Not repenting us of our sinnes , though God in mercie vouchsafe space and means , but hiding , excusing , not mourning for , nor forsaking sinne . 3 Not believing the promises of salvation , nor relying upon Iesus Christ for justification , sanctification , and salvation , &c. not stirring up our selves to take hold of him , but forsaking our owne mercies 4 S●●ning against the hol● Ghost , by tempting , grieving , or quenching the holy spirit of God , receiving the grace of God in vaine , turning it into wantonnes , growing cold in religion , losing our first love . Thus bringing our iniquities to remembrance , 1 wee must acknowledge and bewayle them , not onely generally , but individually also , one by one , fetching and ferreting them out ( as so many Achans ) by the poll , especially those which are naturalized , and habituated in us , our beloved and darling sinnes , our dearest Dalilahs . And that , from a 1 Trobled , broken , bleeding melting spirit , beleeving heart , clasping the promises Ezr. 10. 2. yet now there is hope in Israel , &c. 2 Honest heart , wishing the confusion , as wel as making the confessiō of sin , meaning to leave every wicked way ▪ and with purpose of heart cleaving to the Lord — 2 Confession of the evill of punishment , acknowledging our selves , in regard of these our so many and grievous sinnes , not onely to bee lesse than the least of all Gods mercies , but most justly worthy of his most dreadfull plagues , lyable and obnoxious to all evills of punishment in Iudgements Corporall . Spirituall . Temporall . Eternall . vid. Ezr. 9. Dan ▪ 9. Thus of the first part of Prayer , viz. CONFESSION . The Second followes , which is PETITION . PEtition is either for Our selves . Others . 1 Our selves , and is called Supplication , consisting of two branches , viz. Apprecation . Deprecation . 1 Apprecation , or collation of good , which also consists , in desiring ; 1 Supply of all wants Spirituall . Corporall . 2 Continuance and encrease of all blessings both Eternall . Spirituall . Corporall . 1 Apprecation , for bestowing of all good blessings , viz. 1 Supplying all our wants of things , 1 Spirituall , viz. Grace . Encrease of Grace . Meanes of Grace . 1 For the grace of free Pardon for our sinnes , that God for his mercies , promise , Christs sake ( even the abundant merits of our Lord Iesus his bloudy passion , who hath satisfyed for them to the utmost farthing , by pouring out his soule for an oblation for the sinnes of the whole world ) would be pleased freely to forgive , and blot them out of his booke , never laying them to our charge beforemen , to shame us in this world ; or to our everlasting confusion before men and Angels in the world to come . Of which that we may more fully bee assured , wee pray for a lively and apprehensive Faith , by which we may be inabled to lay hold on , and apply the generall and free Promises of Salvation , to our selves in particular , that God would seale up the assurance hereof to our consciences , by the gracious testimony of his holy spirit , giving unto us the spirit of adoption , whereby we may with comfort and confidence cry ABEA father , that so being justifyed and freed from the guilt and punishment of all our sinnes wee may have peace of conscience , being reconciled to him in his Sonne . 2 Repentance unto life , whereby our stony hearts may be softned & broken w th godly sorrow , & our eyes run down w th rivers of teares , for our falls and faylings heretofore , and we quickned to new obedience to serve the living God , in holinesse and righteousnesse all our remaining dayes . 3 All other sanctifying graces ▪ accompanying & furthering our everlasting happinesse , 1. as saving knowledge , that we may understand what the holy and acceptable will of the Lord is . 2 Fervent love to God , our brethren , yea our very enemies , for his sake that loved us when wee were enemies . 3 Ardent zeale . 4 Lively hope ▪ 5 Son-like feare of God. 6 True humility and contrition of spirit . 7 Sincerity and boldnesse in the profession of the truth . Perseverance , patience and strength under the crosse , Contentation in all estates , either of weale or woe , want , or abundance . 2 Encrease and growth of all these graces , that the bruised reed may not be broken , nor the smoking Flaxe quenched , but that our graces , like the light , may shine more and more to the perfect day ; and our works be more at last , than at the first . 3 The meanes of grace continued and sanctifyed unto us : as 1 Gods Word preached at Church . 2 Read in private , that the holy Ghost blessing it from heaven , may bring it close home unto , and savingly worke it upon our hearts , that thus the heavenly spirit breathing on his own ordinances , they may quicken us , and become effectuall to our salvation : 2 Sacraments . 3 Sabbaths . 4 Prayer . 5 Fasting , &c. 2 Supply of wants temporall , our owne personall concernements , and all outward blessings appertayning to this present life , Health , Liberty , Friends , Rayment , Food , giving and preserving to our use the kindly fruits of the earth , so as in due time wee may enjoy them : preservation in our persons and estates , Direction in all our courses , thoughts , words , actions : the blessing of God upon all our labours , a right and sanctifyed use of all Gods blessings , and chastisements . 2 Deprecation of Evills , personall , nationall , both of sinne and punishment , either before or after it comes : Before it comes , aversion & prevention ; After it comes , ablation or removall . 1 Wee pray against the evill of sinne , that we may be , 1 Delivered , freed and acquitted of the guilt and danger of all our sinnes . 2 Endued with watchfulnesse , power , and dominion over them all : in our judgements to dislike them , in affections to hate them , in heart to bewaile them , and in life to forsake them — 1 From the guilt and danger , that our sinne may not shame us before men , and torture our consciences here in this life , nor condemne us body and soule in the world to com ; that our doing evil , omitting good , particular failings , frailties , distractions , indisposednes to serve God , our ignorance , Atheism , infidelitie , hypocrisie , inconstancie , pride , vaine-glory , envy , uncharitablenesse , putting off our repentance , forgetfulnesse , distrustfulnesse , unthankefulnesse , dulnesse , unchearfulnesse , felfe-love , strife , wrath , flattery , idlenesse , gluttony , uncleannesse , covetousnesse , all inordinate desires , and all the evill of our good workes — &c. — may never bee imputed or layd to our charge . As likewise the Nationall unthankfulnesse , heresies , schismes , swearing , oppression , security — ( which crye open ▪ mouth'd against us ) may not enter into the eares of the Lord of hosts . Secondly , That we may from on , high be indued with power over those corruptions , and lusts , to which pleasure allures , profit provokes , sinfull custome most of all swayes us ; the plague of our own heart , that the lusts of our flesh may be crucifyed , and the whole body of sinne abolished , and we leade our captivity captive . 2 Victory over all the deceits of the whole world ( which lieth in wickednesse ) and all the temptations thereof , that neither the persons , nor things therein , may become our suare . 3 Over the Devill , that arch-enemy of our salvation , and his fiercest and eraftiest assaults : that he may never finally prevaile over us : that the God of peace , would tread downe Satan under our feete , and so make us more than conquerors , through our Lord Iesus , who hath loved us . Secondly , Deprecation of the evill of Punishment : 1. All those dreadfull curses due to our sinnes , that they may not be inflicted on us . 2 Deliverance from all plagues , which we now feele , or hereafter may feare . viz. 1 Iudgements nationall , which the whole Land mournes under : Plague of the pestilence , famine , warre , sedition , conspiracie — 2 Afflictions personall , that lie on our selves , either in soule , body , or in estate ; troubles and terrours of conscience : griefe of minde , scandalls and offences , imprisonment , banishment , sicknesse , poverty , disgrace , losse of friends or any other afflictions of what kinde soever : preservation from and in all dangers , Death it selfe , the king of terrours , the day of judgement , from Hell , and chaines of darknesse , from Gods wrath , and everlasting damnation — &c. Secondly , We petition for others , which is Intercession : and thus here , wee pray for the Catholike Church of Iesus Christ , militant every where on earth , which is either , 1 Uncalled ( yet belonging to the election of grace ) that they may be converted as 1. Iews ( our elder sister , which was in the covenant before us ) 2 Pagans and Infidels , that they may heare the glad tidings of salvation , and that the Sunne of righteousnesse may arise on them , with healing in his wings , that they may enjoy Gods Word , Sacraments , Sabbaths , that God would bring home them that goe astray , instruct the ignorant , and forgive them that rebelliously transgresse ; Heretickes , yea the Enemies , and Persecutours of the Church , that they all may bee converted , or ( if implacable ) confounded : beseeching God to forgive our Enemies , Persecutors , and Slanderers , and to turne their hearts — 2 Already called , that the Lord would purge it from Schisme , and Heresie , and appease all unhappy differences in the Church , making all Christians keepe the unity of the spirit , in the bond of peace : and that he would warme and enliven the setling and cooled affections of these secure and earthly-minded times . To watch over it for good , whether in the transmarine parts , and forraigne countries abroad , or our owne nation at home , & herein especially our gracious soveraigne King Charles , and his Highnes Dominions , with all his sacred Stocke and Lineage , the Queene , young Prince , Princesse , Duke : the Lady Elizabeth the Kings onely sister , and her Progenie . The Lords spirituall and temporall , those of his Majesties most honourable Privie Councell : the Nobility , Majestra●ie , Ministrie , the two Universities , the Gentry , and Commonalty , our Parents , Kindred , Friends , Benefactours , all such as we stand obliged unto by nature , desert , duty , or any speciall relation . Thirdly , Afflicted in soule , body , or in estate , being oppressed , and persecuted under Popish tyranny , or Mahumetan cruelty : those that bee destitute of all comforts of this life , that want foode , rayment , harbour , liberty , peace , health , that grone under poverty , famine , nakednesse , &c. — that all the Israel of God may bee delivered from all their troubles . 3. THANKSGIVING . THe third and last Part of our Prayers is Thankesgiving , that God would give us thankefull hearts for all his Blessings . First , Positive . Secondly , Privative in Temporall , spirituall , and eternall good things towards his whole Church 1 Triumphant , for providing for it Heaven , a place of rest and happinesse : for the glorious Martyrs , godly Bishops , Preachers , and Confessors , that out of their ashes he hath wondrously raysed up beleevers . 2 Militant , for giving ●●●m 1 Christ to be their Saviour , captaine and leader . 2 Holy spirit to bee their comforter . 3 God himself to be their father . 4 His Gospell , Sacraments , — &c. Secondly , For his blessings to our selves , for that eternall , unchangeable , infinite , everlasting , undeserved love of his to us , in our Election in , and Redemption by Iesus Christ , our vocation , our Adoption , Iustification , Sanctification inchoate , with assured hope of future Glorification . That we were borne of Christian and beleeving Parents , in a land of righteousnesse , in a time of knowledge , planted in religious families & towns , undergodly and painfull Ministers , and gracious Governours , that we enjoy Gods word and Sacraments in the power and purity of them , for the many great and precious promises made to us therein , Which are either performed already towards us ; or shall be hereafter in due time accomplished : For all the Graces of the holy spirit , for the gracious and free pardon of our many sinnes , Faith , Repentance , some care of sincere obedience , and tender hearts desiring to feare God : for power against , and prevailing over any sinne , that we are not given over to Heresies , and Errours in opinion , nor to those base and fleshly Lusts that some others are , in our lives , nor to a hard heart , reprobate minde , benummed conscience , and finall Apostasie : for victory in any temptation , over subtle Satan , the alluring world , and our own selfe-deceiving selves . Secondly , Temporall Blessings . viz. of Creation . Providence . 1 Creation after Gods own image , not being made a Beast , Toad , Foole , &c. 2 Gods providence Nationall Personall in those wonderfull Deliverances of the nation — Preservation , peace , plenty towards us , and fatherly care over us , in our birth and infancie , ever since we hung upon the ●rests : in our childe-hood , youth , mans estate , unto old age and gray haires , ; for our health continued so long , or restored of late , for understanding ▪ judgement , and discretion , peace , liberty , prosperity , food , raiment , same and good esteeme among Gods people : for wealth , friends Godly parents , carefull ●utours , masters , and governours : good education , quietnesse of minde , contentment , &c. — Daily preservation , manifold deliverances from imminent and apparent , yea unseene and unfeared dangers , For his fatherly chastisements , and corrections : for sanctifying to our everlasting good , our afflictions , sicknesses , crosses , temptations ; for ordinary and extraordinary favors , for desired successe in our labors , and vocations : for blessing the workes of our hands , upon us in the day , and for preserving and refreshing us with sweet sleepe in the night : and finally all blessings of what kinde soever , may here ( as occasion is offered ) yea must be remembred with thankful acknowledgement unto God , not onely verbally with our lips and tongue , but vitally and really in a holy conversation shining in our life ; lest it be verifyed of us , which our Saviour saith concerning the Lepers , Were there not ten cleansed , but where are the nine ? There are not found that returned to give glory unto God , &c. Luk. 17. 17. 18. FINIS Methodi . Causes of Distraction in PRAYER . Ex P. M. 1. THe naturall lightnesse of our spirits , that have much adoe to stay themselves , and keepe long in one state . 2 Because divine things are farre off from our senses , now they are the senses which tye our attention , as the sight of the Preacher , workes a deeper impression in the hearers . 3 Because of our lusts , as hatred , covetousnesse , ambition , — which being bent to their naturall center will bee setling . 4 Because of the Devill , who stirs up our lusts , and foysteth in vaine thoughts , when we pray ; because Prayer is the maine ram , that batters downe the wals of his kingdome . Helpes against it . 1 A Voice in prayer , for the thought alone , is easily distracted . 2 Darkenesse , and the removing of all objects that may distract . 3 Be short in thy prayers , and pray the oftner , Eccles . 5. 4 Mortifie our lusts , for they clip the wings of our prayers : pride , covetousnesse , wantonnesse , chol●er . 5 Meditate before you pray , of Gods greatnesse , of his judgements , of our sinnes , &c. — The godly man will bee sorry for , judge and condemne himselfe for , his distraction , formalitie , deadnesse of spirit , &c. The Lord is nigh unto all them that call upon him , to all that call upon him in truth , Psal . 145 18 — to this man will I looke , even to him that is poore , and of a contrite spirit , and trembleth at my word . Be not rash with thy mouth , and let not thine heart be hasty to utter any thing before God , for God is in heaven , and thou upon earth , therefore let thy words be few . — Take heed thou give not the sacrifice of fooles : if thou offer the lame and the sicke unto thy governour , will he be pleased with thee , or accept thy person ? Cursed be the deceiver which hath in his flocke a male , and voweth and sacrificeth to the Lord , a corrupt thing . Offer incense unto his name and a pure offering : whatsoever thine heart prayeth let it bee heartily , with all thy might , labour for the spirit of prayer ; which the Lord promiseth to his faithfull ones , the Spirit of grace , and of supplications — for know that : 1 A very hypocrite may pray and that ( as one would thinke ) very zealously , both with others , and also apart by himselfe . For is the true Christian sometimes hot in prayer ? hee will sweat : is the humbled soule sorrowfull ? he wil weepe and blubber : doth the sincere heart sigh softly ? hee will cry out amaine , with a great and exceeding bitter cry , as Esau , Blesse me , even mee also O my father . It stands us therefore in hand , to looke that our hearts bee right , in the sight of God. 2 For , what is the hope of the hypocrite ? will hee delight himselfe in the Almighty , will hee alwayes call upon God ? no , for in more grievous crosses , he sometimes hath not one word to blesse himselfe withall — yet hee sometimes may then seeke God early , — they powred out their prayer when thy chastning was upon them . 3 In thy Praying , seeke Gods face ; herein the hypocrite is too blame , hee prayes out of selfe-respects , for base ends — and out of pride , and vaine glory , hee prayes more often , more zealously with others , than alone by himselfe , to his father in secret — not with all manner of prayer , &c. the touchstone of prayer is giving of thankes , in which he is seldome , about which he does but bungle . 4 Make not prayer thy end in praying , but use it in good sadnesse , as a meanes to bee enabled against corruptions , and to get grace : the hypocrites are lazie lip-prayers , hee feeles not sinne like a mountaine of leade lying on his conscience , hee sees not a want of grace , &c. he puts not to the shoulder , he useth not the meanes for the atteining of what hee prayes : his hands labour not , his feet bestirre them not so fast as his tongue — hee prayes against sinne , yet lives wickedly : hee prayes for health , &c. and yet lives riotously , intemperately , would I had such and such a grace , but hee is not sicke of love , nor earnest for those graces : hee desireth , he never breaketh his sleep for the matter , hee hungers not , thirsts not for righteousnesse ; Hunger will breake stone walsand the sincere Christian , will have no nay , like Rachel , give mee children , give me this and this grace , or I die : hee useth the meanes , O that my wayes were so directed ! Like as the Hart brayeth for the water brookes , my soule-breaketh for the longing that it hath — 5 Pray without ceasing , persevere in prayer , and faint not ; never thinke thy selfe to have too much heavenly society , and talke with God , acquaint thy selfe still more with the Almighty — The hypocrite is inconstant , fickle off and on — Wicked men and hypocrites have taken up a course of prayer , and breeding and custome have wrought a kind of conscience in some : but they but lust with Balaam , let mee die the death of — 2. They alwayes have one pad , one forme , — 3. From the lips or braines , not from the spirit . 4. At randome , as men shoot , not minding how their arrow lights or speeds . 5. They begin and end in themselves , with their owne strength , for their owne particular ends , not for the Church . Meanes of PREPARATION to Prayer . 1 CLense our soules from the guilt of foule sinnes , those lately committed . Wash you , make you cleane — The Iewes and Turkes wash their bodies ; wash thou thy soule in the brinish teares of sincere sorrow . 2 Sequester our thoughts from worldly cares goe up into the mount : retire thy selfe some little while before thou prayest : outward things stifle our prayers , and make them hang the wing . 3 Consider we have to doe with God , come with feare and trembling into his presence , not rushing on a consuming fire . Three Questions to bee asked of our selves , the serious answer whereunto , will stirre up and furnish every babe in Christ , to cry Abba father , with faith , feeling , and fervencie . Q. 1. VVHat sins have I committed all my life long that lie heavie on my conscience , and would affright my soule , if I were now to die ? This Question sincerely answered , wil drive thee to a scrutinie , and searching them out : ( as the Iewes did Leaven before the Passeover , and very seasonable for Christians before every Communion , &c. ) to a particular confession , and bewayling of them . Thou maist set them downe in a paper . Qu. 2. What would I desire God to doe for me , if I were sure to obtaine my wish of him ? Thy heart will answer , O that God would please , to forgive my sinnes , such , and such — O that hee would give unto me stedfast faith in the Lord Iesus : the grace of Perseverance — Health , &c. Set downe the particulars . 3. Qu. What speciall favours and blessings hath God bestowed on mee , from my infancie till now , for which I owe him all possible thankesgiving ? Thy heart will make answer , such and such a time hee delivered mee from danger , from death , &c. made such a man to be my friend — gave mee a husband , a wife , preferment , &c. Thus if thou signifie to God thy hatred of those sinnes . want and hearty desire of those graces — thankesgiving for those blessings . Exercise will make this easie , and Christs spirit ( that great master of requests ) will be ready to draw thy petitions for thee , prompting thee with sit words , and holy affections : thou shalt make thy prayers unto him , and hee shall heare thee , and if thou seeke him , hee will be found . Iob 22. 27. Doe this daily , it will bee no hinderance , to thy worldly employments . No man ever lost by serving God , Meat and Mattens hinder no mans thrift . Godlinesse hath the Promise ; for as hee rideth not furthest , * that goes early out on a bad horse &c. or hee that is early up at his busines with blunt , and dull-edged tooles , but wea●ies himselfe and mars his worke — so he prospers not best that goes about his calling , before he hath seasoned his heart with holy meditations , reading , and prayer to God. Exod. 40. 5. Thou shalt set the Altar of Gold for the Incense before the Arke of the Testimonie , — Exod. 30. 7. — Aaron shall burne thereon sweet Incense every morning — vers . 8 and at Even hee shall burne incense upon it , a perpetuall incense before the Lord. Levit. 16. 12. — He shall take a censer full of burning coales of fire , from off the Altar before the Lord , and his hands full of sweet incense , beaten small , and bring it within the veile . vers . 13. And hee shall put the incense upon the fire before the Lord , that the cloud of the incense may cover the Mercie-seat , that is upon the Testimonie — Holy Incense for the the Censers of the Saints : Or , Selected Sentences of holy Scripture , furn●shing with materialls , and serving as Formes of Prayer , according to the heads of the former Method . PREPARATION . LEt us lift up our heart , with our hands unto God in the heavens . Unto thee lift I up mine eyes , O thou that dwellest in the heavens . DESCRIPTIONS of GOD. O God , the God of the Spirits of all flesh — Thou art a God ready to pardon , gracious and mercifull , slow to anger , and of great kindenesse . O thou that hearest prayers — — Thou Lord that createdst the heavens , and stretchedst them out , that spreadest foorth the earth , and that which commeth out of it ; that givest breath unto the people upon it , and spirit to them that walke therein . — The God in whose hand our breath is , and whose are all our wayes . The high and lofty One , that inhabitest eternity , whose name is holy ; who dwellest in the high and holy place , &c. The living God and the everlasting King. — Who hast made the earth by thy power , and hast established the world by thy wisedome , and stretched out the heavens by thy discretion . That formest the mountaines and createst the wind , & declarest unto man what is his thought , that makest the morning darkenesse ; and treadest upon the high places of the earth . The blessed and onely Potentate , the King of Kings , and Lord of Lords : Who onely hast immortality , dwelling in the light which no man can approch unto , whom no man hath seene or can see . — The Lord of Hoasts , which dwelleth betweene the Che●u●ims . — Behold the heaven , and the heaven of heavens cannot containe thee . — Thine is the Kingdome , O Lord , and thou art exalted as head above all . Both riches and honour come of thee , and thou reignest over all , and in thine hand is power and might , and in thine hand it is to make great , and to give strength unto all . Behold , even to the Moone , and it shineth not , yea , the Stars are not pure in his sight . — O Lord my God , thou art very great ; thou art cloathed with honour and Majesty . Who coverest thy selfe with light , as with a garment : who stretchest out the heavens like a curtaine . — The nations are as a drop of a bucket , and are counted as the small dust of the ballance : hee taketh up the Isles as a very little thing . All nations before him are as nothing , and they are counted to him lesse than nothing , and vanity . It is he that sitteth upon the circle of the Earth , and the inhabitants thereof are as grashoppers , that stretcheth out the heavens as a curtaine , and spreadeth them out as a tent to dwell in . O Lord of Hoasts , that trieth the righteous , and seest the reines and the heart . — The Lord which giveth the Sunne for a light by day , and the ordinances of the Moone and of the Stars , for a light by night , which divideth the Sea , when the waves thereof roare , the Lord of Hoasts is his name . — Lord God behold thou hast made the heaven and the earth , by thy great power , and stretched out arme , and there is nothing too hard for thee . Thou shewest loving kindnesse unto thousands , and recompencest the iniquity of the Fathers into the bosome of their children after them , the great , the mighty God , the Lord of hoasts is his name . Great in Councell , and mighty in worke , for thine eyes are open upon all the wayes of the Sonnes of men , to give every one according to his wayes , and according to the fruit of his doings . — The King whose name is the Lord of Hoasts . — Him that maketh the seaven Stars and Orion , and turneth the shaddow of death into the morning , and maketh the day darke with night : that calleth for the waters of the Sea , and powreth them out upon the face of the earth , the Lord is his name . — He that buildeth his stories in the heaven , and hath founded his troupe in the earth . Who is a God like unto thee that pardoneth iniquity , and passeth by the transgression of the remnant of his heritage , he retaineth not his anger for ever , because hee delighteth in mercie . He rebuketh the Sea , and maketh it dry and drieth up all the Rivers . I hou art of purer eyes then to behold evill , and canst not looke on iniquity . Descriptions of God from his Mercie and long-suffering . Exod 34. 6. 2 Pet. 3. 9. 2 Chron. 30. 9. Nehem. 9. 31. Psal . 103. 8. 11. 13. 17. Mic. 7. 18. 19. Rom. 2. 4. Gracious Promises Gen. 3 15. Psal . 103 3. 9. Psal . 30. 5. Psal 126. 5. Isay . 1 18. Isay 54 8. Ezec. 18 21. 23. Ezech. 33. 11. Math. 12. 20. Math. 11. 28. Rom. 8. 1. Omnipotent goodnes . Eph. 3. 20. Gen. 17. 1. 2 Cor. 9. 8. Rom. 10. 12. Craving of AVDIENCE , ASSISTANCE , and ACCEPTANCE . Looke downe from thy holy habitation , from heaven . — have thou respect unto the prayer of thy servant , and to my supplication , O Lord my God , to hearken to the cry , and to the praier which thy servant prayeth before thee this day . Thou hast commanded that we should call upon thee in the day of trouble , and hast promised also that thou wilt deliver us . Lord bow downe thine eare and heare , open Lord thine eyes and see , and heare the words — Let my prayer bee set forth before thee as incense : and the lifting up of my hands as the evening sacrifice . Thou hast promised that if wee shall aske any thing in thy Sonnes name , thou wilt doe it — Now therefore , O our God , heare the prayer of thy servants , and their supplication , and cause thy face to shine upon us for the Lords sake , — for wee doe not present our supplications before thee for our righteousnesse , but for thy great mercies . Wee know not what wee should pray for as we ought , therefore let thy Spirit it selfe helpe our infirmities , and make intercession for us with groanings which cannot be uttered . It shall come to passe when he cryeth unto me , that I will heare , for I am gracious . — Hearken thou to the supplication of thy servant , and of thy people Israel when they shall pray towards this place , & heare thou in heavē thy dwelling place and when thou hearest , forgive . — Heare thou in heaven and forgive the sinne of thy servants , and of thy people Israel , that thou teach them the good way wherein they should walke , and give raine upon thy land which thou hast given to thy people for an inheritance . Heare thou in h●eaven thy dwelling place , and doe according to all that the stranger calleth to thee , for that all people of the earth may know thy name to feare thee , as doe thy people Israel . Heare thou in heaven thy dwelling place , and forgive and doe , and give to every man according to his wayes . Let thine eare now be attentive , and thine eyes open , that thou may est heare the prayer of thy servants . Hearken unto the voyce of my cry , my King and my God : for unto thee will I pray . — Heare the voyce of my supplication when I cry unto thee , when I lift up my hands toward thy holy Oracle . Give eare O Lord unto my prayer : and attend to the voyce of my supplication . Let the words of my mouth , and the meditation of my heart , be acceptable in thy sight , O Lord , my strength and my redeemer . Unto thee lift I up mine eyes : O thou that dwellest in the heavens . Heare my prayer , O Lord give eare to my supplications , in thy faithfullnesse answer me , and in thy righteousnesse . Heare me speedily , O Lord , my spirit faileth , hide not thy face from me , lest I be like unto them that goe downe into the pit . Looke downe from heaven , and behold from the habitation of thy holinesse , and of thy glory . O Lord how long shall I cry , and thou wilt not heare , I even cry out unto thee of violence , and thou wilt not save . CONFESSION of Sinne. O my God , I am ashamed and blush , to lift up my face to thee my God , for our iniquities are increased over our heads , and our trespasse is growne up unto the heavens . Thou createdst our first Parents in thine owne image , and breathedst into their nostrils the breath of life : but the Serpent beguiled them , and they did eate of the forbidden Fruit , whereby all mankind ( being then in their loines ) also sinned : and now come short of the glory of God — — thou madest man upright , but they sought out many inventions . We are risen up in our fathers steed an increase of sinfull men , to augment yet the fierce anger of the Lord toward us . Behold I was shapen in iniquity , and in Sinne did my mother conceive me . We know Lord that in us , ( that is , in our flesh ) dwelleth no good thing : for ( though to will be present with us , yet ) how to performe that which is good we finde not . Thou Lord seest that the wickednesse of man is great upon earth and that every imagination of the thoughts of his heart is onely evill continually — If I justifie my selfe mine owne mouth shall condemne me , — the heaven shall reveale our iniquity , and the earth shall rise up against us . What is man that he should bee cleane ? and hee which is borne of a woman , that hee should be righteous ? — abominable and filthy is man , which drinketh iniquity like water . — for mine iniquityes are growne over mine head , and as a heavy burden they are too heavie for me . Who can say I have made my heart cleane ? I am pure from my sinnes ? Wee are all as an uncleane thing , and all our righteousnesses are as filthy ragges : and our iniquities like the wind have taken us away — and there is none of us that calleth upon thy Name , that stirreth up himselfe to take hold on thee — We have made thee to serve with our sinnes , we have wearied thee with ou● iniquities — The shew of our countenance doth witnesse against us , and we declare our sinne as Sodome and hide it not : woe unto our soule for we have rewarded evill to our selves — If thou Lord shouldest marke iniquities : O Lord who shall stand ? But ●h●re is forgivenesse with thee : that thou mayest be feared . If we should be weighed by thee in the balances , we should be found wanting . And that which makes our sin become exceeding sinfull , in the land of uprightnes have we dealt unjustly , & would not behold the majestie of the Lord. — We are ashamed of the Gospell of Christ , though it be the power of God unto salvation to every one that beleeveth . Thou hast spread out thy hands all the day , unto a rebellious people which have walked in a way that was not good after their owne thoughts . Ah Lord God! we love not the Lord Iesus in sincerity . — We hide as it were our faces from him , and will not have him to raigne over us . Alas ! wee count not all things losse and doung for the excellencie of the knowledge of Christ Iesus our Lord. — That we might bee found in him not having our owne righteousnesse . — We take no paines to know him , and the power of his resurrection , and the fellowship of his sufferings , or to bee made conformable to his death . Thou hast given us space to repent of all our abominations that wee have committed , but we repented not . Wee confesse not our transgressions unto thee Lord , that thou mightest forgive the iniquity of our sinne . Thou hast stricken us but we have not grieved , thou hast consumed us but wee have refused to receive correction , wee have made our faces harder than a rocke , and have refused to returne . We have received the grace of God in vaine , and have neglected the great Salvation which thou tendrest unto us in Iesus Christ . Wee have grieved the holy Spirit of God , whereby wee are sealed to the day of redemption — and have turned the grace of God into lasciviousnesse . We have left our first love — our soule thirsteth not for God , for the living God. — We have even sinned wilfully , since we received the knowledge of the truth : so that ( we may justly feare , ) there remayneth now no more sacrifice for our sinnes , but a certaine fearefull looking for of judgement , and fiery indignation — For if he that despised Moses law died without mercy — Of how much sorer punishment shall wee be thought worthy , who have troden under foote the Sonne of God , and have counted the blood of the covenant wherewith we were sanctified , an unholy thing , and have done despite to the Spirit of Grace . — Many scarlet and crimsin sins , have wee committed whereby great occasion hath beene given by us to the enemies of the Lord to blaspheme . Yea we overpasse the deeds of the wicked . Wherefore I abhorre my selfe and repent in dust and ashes . For innumerable evils have compassed me about , mine iniquities have taken hold upon me , so that I am not able to looke up : they are moe then the haires of my head : therefore my heart faileth me . For thou art the God of my strength , why dost thou cast me off ? why goe I mourning because of the oppression of the enemy . Thou hast set our iniquitles before thee , our secret sinnes in the light of thy countenance . When yee come to appeare before me , who hath required this at your hand , to tread my courts ? For Ierusalem is ruined , and Iudah is f●llen , because their tongues , and their doings are against the Lord , to provoke the eyes of his glory . Woe unto them that draw injquity with cords of vanity , and sinne as it were with a Cart rope . But your injquities have separated between you and your God , and your sinnes have hid his face from you that hee will nor heare . As a Fountaine casteth out her waters , so shee casteth out her wickednesse , violence and spoyle is heard in her , before mee continually is griefe and wounds . Yet I had planted thee a noble vine wholly a right seed : How then art thou turned into the degenerate plant of a strange vine unto me ? For though thou wash thee with niter , and take thee much sope , yet thine injquities is marked before mee saith the Lord God. The sinne of Iudah is written with a pen of jron , and with the point of a diamond , it is graven upon the table of their heart , and upon the hornes of your altars . Behold I am pressed under you as a cart is pressed , that is full of sheaves . For I know your manifold transgressions and your mighty sinnes . For wee know that the Law is spirituall but I am carnall sold under sinne . But I see another law in my members warring against the law of my mind , and bringing me into captivity to the law of sinne which is in my members : O wretched man that I am who shall deliver me from the body of this death . 2. EVILL of punishment . And for all these thou our God hast punished us lesse than our injquities deserve . It is of the Lords mercies that wee are not consumed , because his compassions faile not . — If thou shouldst lay judgement to the line , and righteousnesse to the plummet — thou mightest make thy anger and jealousie to smoke against us , and all the curses that are written in thy booke , thou mightest lay upon us , and blot out our name from under heaven , Thou mightest give us our portion with the wicked that are turned into hell , and all the nations that forget God. See the heads Plague , Punish , &c. in the Seripture Phrases . 2. PETITION for FORGIVENES . But with thee Lord is mercy , and with thee is plenteous redemption — O therefore pardon our injquities and our sinne , and take us for thine inheritance . Put away our transgressions as a cloud , and our sinnes as a mist . O Lord though our injquities testifie against us , doe thou it for thy names sake : for our back-slidings are many , we have sinned against thee . O that I might have my request , and that God would grant mee the thing that I long for ! — even that it would please him to cover mine injquity , and cause my sinne to be blotted out from before him . Remember not the sinnes of my youth , nor my transgressions : according to thy mercie remember thou mee , for thy goodnesse sake , O Lord. For thy names sake O Lord pardon mine injquity for it is great . O remember not against us former iniquities , let thy mercies speedily prevent us . — Take away our injquitie , and receive us graciously : so will we render the calues of our lips . Turne againe and have compassion upon us ; subdue our injquities , and cast all our sinnes into the depthes of the Sea. Behold the Lambe of God that taketh away the sinnes of the world . To this end was hee borne , and for this cause came hee into the world , that hee might save sinners , of whom wee are the chiefe . Hee was wounded for our transgressions , hee was bruised for our injquities : the chastisement of our peace was upon him , and with his stripes are we healed . For his sake , and in his blood , wash me throughly from mine injquities , and cleanse me from my sinne . — Purge me with Hysope and I shall be cleane , wash mee and I shall bee whiter than snow . Hide thy face from my sinnes , and blot out all mine injquities . — I have ▪ sinned greatly in that I have done , and now I beseech thee O Lord , take away the injquitie of thy servant , for I have done very foolishly . Looke thou upon me and bee mercifull unto me as thou usest to doe unto those that love thy name . — Though your sinnes bee as scarlet they shall be as white as snow : though they be red like c●imson they shall be as wooll . Behold thou art the Lord the God of all flesh , there is nothing too hard for the. For FAITH . O we are of little faith , therefore , O Lord , encrease our faith , though it be yet but as a graine of mustard seed , — — that being justified by faith , wee may have peace with thee . Worke in us not a dead faith , but that which may bee rich in good workes , following after peace with all men , and holinesse , without which none shall see God. Create in mee a cleane heart ; O God : and renew a right spirit within me . — Not having mine owne righteousnesse which is of the law , but that which is through the faith of Christ , the righteousnesse which is of God by faith . For REPENTANCE . Oh that my head were waters , and mine eyes a fountaine of teares that I might weepe day and night , for — O that all the night I could make my bed to swim ! that I could water my couch with my teares ! that I might repent in sacke-cloth and ashes . — and grant us repentance unto life — Thou hast in love to our soules vouchsafed unto us space and time to repent in ; O that thou wouldst also give us grace to repent ! O that there were such an heart in us that wee might repent , and recover our selues out of the snare of the Devill , who have beene hither ▪ to taken captive by him at his will ! Doe thou melt our stonie hearts into godly sorow , which worketh repentance unto salvation not to bee repented of . SANCTIFYING GRACE . Sprinkle cleane water upon us that we may bee cleane from all our filthinesse , and from all our — — a new heart also doe thou give us , and a new spirit doe thou put within us ; and take away the stony heart out of the middest of us , and give thou unto us an heart of flesh — — and put thy Spirit within us , and cause thou us to walke in thy statutes , and keepe thy judgements , and doe them . KNOWLEDGE . That the God of our Lord Iesus Christ , the father of glory , would give unto us the spirit of wisedome and ●evelation in the knowledge of him — The eyes of our understanding being inlightned : that we may know what is the hope of his calling , and what the riches of the glory of his inheritance in the Saints . — that the earth may bee filled with the knowledge of the Lord as the waters cover the Sea. — that all may know thee from the least to the greatest of us . That Christ may dwell in our hearts by faith , that we being rooted and grounded in love , — may be able to comprehend with all Saints , what is the breadth , and length , and depth , and heighth : And to know the love of Christ which passeth knowledge , — that wee might be filled with all the fulnesse of God. That I may know him , and the power of his resurrection , and the fellowship of his sufferings , being made conformable unto his death — And because it is not good that the soule bee without knowledge , incline our eares to wisedome and apply our hearts to understanding — that we may cry after knowledge , and lift up our voice for understanding , that wee may understand the feare of the Lord , and find the knowledge of God — — That wee may be enabled to cry unto thee , Our God wee know thee . Vid. Ier. 31. 33. 34. LOVE of GOD , &c. That wee may love the Lord our God with all our heart , and with all our soule , and with all our mind , — that because our sinnes which are many are forgiven us , therefore we may love thee much . That wee may love one another as Christ hath loved us — — that our love may abound yet more and more towards all men , especially them that are of the houshold of faith — That wee may love our enemies , blesse them that curse us , doe good unto them that hate us , and pray for them that dispitefully use , and persecute us . ZEALE . Make us to bee zealous of good workes , that we may not rest contented with a luke-warme profession , being neither cold nor hot , but that our soule may breake for the longing that it hath to thy judgements at all times , — that the zeale of thine house may eate us up — that so our zeale may provoke very many — SINCERITIE . Behold thou desirest truth in the inward parts , O therefore make us Israelites indeed in whom there is no guile . That in simplicitie and godly purenesse wee may have our conversation in the world ; because thine eyes are upon all our wayes : and thou understandest our thoughts a farre off , and art acquainted with all our wayes : for there is not a word in our tongue , but loe , O Lord , thou knowest it altogether . And thou wilt bring to light the hidden things of darknesse : and wilt make manifest the counsels of the heart . Though they dig into hell , thence shall my hand take them , though they climbe up to heaven , thence will I bring them downe . And though they hide themselves in the top of Carmel , I will search and take them out thence , and though they be hid from my sight in the bottome of the Sea , thence will I command the Serpent , and hee shall bite them . If thou sayest behold , wee knew it not , doth not he that pondereth the heart , consider it , and that keepeth thy soule , doth not he know it , and shall not he render to every man according to his workes ? God shall bring every worke into judgement with every secret thing whether it be good , or whether it be evill . — the Lord seeth not as man seeth : for man looketh on the outward appearance , but the Lord looketh on the heart . I beseech thee O Lord , remember now how I have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight . — the Lord searcheth all hearts , and understandeth all the imaginations of the thoughts . Can any hide himselfe in secret places that I shall not see him , sayeth the Lord , doe not I fill heaven and earth sayeth the Lord. Shall not God know this , for he knoweth the secrets of the heart . The darknesse hideth not from thee , but the night shineth as the day the darknesse and the light are both alike to thee . The Spirit of man is the candle of the Lord , searching all the inward parts of the belly . — thou even thou knowest the hearts of all the children of men . Neither is there any creature that is not manifest in his sight but all things are naked and opened to the eyes of him , with whom they have to doe . BOLDNES the Profession of the GOSPEL . That we may not be ashamed of the Gospel of Christ ; for it is the power of God unto salvation to every one that beleeveth . — Grant unto thy servants that with all boldnesse we may speak of ; and professe thy word . — Considering that if we shall bee ashamed of Our Lord Iesus Christ , and of his words in this adulterous , and sinfull generation , the Sonne of man also will be ashamed of us , when he commeth in the glory of his Father with the holy Angels . PERSEVERANCE . O that there were such an heart in us that we might feare thee , and keepe thy commandements alway , that it might be well with us , and with our children after us for ever ! Give us our heart and our way , that we may feare thee for ever ; and make thou an everlasting covenant with vs , that thou wilt not turne away from us , to doe us good , and put thy feare in our hearts that we may not depart from thee . — Let us hold fast the profession of our faith without wavering . CONTENTATION . — that we may learne in whatsoever state we are there with to be content , knowing both how to be abased , and to abound : every where , and in all things being instructed , both to bee full , and to bee hungry , both to abound , and to suffer need . Because godlinesse with contentment is great gaine : for we brought nothing into this world and it is certaine wee can carry nothing ou● . — Having therefore food and rayment , let us bee therewith content . That our conversation may bee without covetousnesse : being content with such things as wee have . For thou hast sayd , thou wilt never leave us , nor forsake us . — Casting all our care upon thee , for thou carest for us . What ? shall we receive good the hands of the Lord , and not evill ? — Take no thought for your life , what ye shall eate , or what ye shall drinke , nor yet for your body what you shall put on . — the foules of the ayre , they sow not , neither doe they reape , nor gather into barnes , yet your heavenly father feedeth them . Which of you by taking thought , can adde one cubite unto his stature . Consider the Lillies of the field , how they grow : they toyle not , neither doe they spin . — If God so cloathe the grasse of the field , which to day is , and to morrow is cast into the oven , shall he not much more cloathe you , O ye of little faith , take no thought , saying , what shall we eate , or what shall we drinke , or where withall shall we be cloathed ? — Your heavenly father knoweth that you have neede of all these things . — give me neither poverty nor riches ; feed me with food convenient for me , Lest I be full and deny thee , and say , who is the Lord ? or lest I be poore and steale , and take the name of my God in vaine . PATIENCE under the CROSSE . Helpe us to deny our selves , and to take up our Crosse daily and follow our Saviour . Thou hast fore-told us , that in the world we shall have tribulation . — And that through much tribulation we must enter into the Kingdome of God. Let us therefore reckon with our selves that the sufferings of this present time , are not worthy to be compared with the glory which shall bee revealed in us . — That it may be given unto us , in the behalfe of Christ , not only to beleeve on him , but also to suffer for his sake . Let us run with patience the way that is set before us . Looking unto Iesus the author and finisher of our faith , who for the joy that was set before him endured the crosse . Consider him that endured such contradiction of sinners against himselfe , lest you be wearied and faint in your mindes . Thinke it not strange concerning the fiery triall which is to try you , as though some strange thing happened unto you . Rejoyce in as much as yee are partakers of Christs sufferings , that when his glory shall be revealed , ye may be glad also with exceeding joy . If ye be reproched for the name of Christ , happy are ye , for the spirit of glory , and of God resteth upon you . GODS VVORD . Let thy word be a lampe unto my feet : and a light unto our path . O make it unto us a word of power , converting the soule , quicke and powerfull , and sharper than any two edged sword , piercing even to the dividing asunder of soule and spirit , and of the joynts and marrow . Give us the hearing eare , and the seeing eye ▪ make thy word like fire , and like a hammer that breaketh the rockes in pieces . — and as the raine commeth downe , and the snow from heaven , and returneth not thither but watereth the earth , and maketh it bring forth and bud , that it may give seed to the sower , and bread to the ea●er : so let thy word bee , that goeth forth out of thy mouth , let it not returne unto thee void , but accomplish that which thou pleasest , and prosper in the thing whither thou sendest it . Lord give the Preacher the tongue of the learned , that hee may know how to speake a word in season to him that is weary , and create the fruit of his lips peace — and let the worke of the Lord prosper in his hand . They shall be abundantly satisfied with the fatnesse of thy house , and thou shalt make them drinke of thy pleasures . For with thee is the fountain of life ; in thy light shall we see light . We will goe into his tabernacles ; we will worship at his foot stoole . Open thou mine eyes , that I may behold wondrous things out of thy Law. In the way of thy judgements , O Lord , have I waited for thee , the desire of our soule is to thy name , and to the remembrance of thee . Come let us goe up to the mountaine of the Lord , and to the house of the God of Iacob , and hee will teach us of his wayes , and we will walke in his paths . — thine eares shall heare a word behind thee , saying , this is the way , walke in it . Blessed is the man whom thou chusest , and causest to approch unto thee , that hee may dwell in thy courts : we shall be satisfied with the goodnesse of thy house , euen of thy holy Temple . And in this mountaine shall the Lord of hosts make unto all people a feast of fat things , a feast of wines on the lees , of fat things full of marrow , of wines on the lees well refined . Vid. vers . 7. 8. Even them will I bring to my holy mountaine and make them joyfull in my house of prayer ; their burnt offrings and their sacrifices shall be accepted upon mine Altar : for mine house shall bee called a house of prayer unto all people . SACRAMENTS in Speciall . 〈…〉 — let a man examine himselfe and so let him eate of that bread , and drinke of that cup — — my father giveth you the true bread from heaven , for the bread of God is he which commeth downe from heaven , and giveth life unto the world . As the Hart panteth after the water-brookes , so panteth my soule after thee O God. O God thou art my God , early will I seeke thee , my soule thirsteth for thee , my flesh longeth for thee in a dry and thirstie land , where no water is . — what shall I render unto the Lord for all his benefits towards me ? I will take the cup of salvation , and call upon the name of the Lord — Personall Concernments , and speciall employments in our particular calling : Lord be thou with mee , and keepe mee in this way that I goe , and give me bread to eate , and rayment to put on , so that I may come againe to my fathers house in peace . O Lord God I pray thee send mee good speed this day , and shew kindnesse unto God Almighty give you mercie before the man , that he may And thou who preservest the way of thy Saints hold up my goings in thy paths that my foote steps slip not Give thine Angels charge over us , to keepe us in all our wayes : that they may beare us up in their handes lest at any time we dash our foot . O be thou with us , and keepe us in all places whither we goe , and bring us againe , and leave us not untill thou hast done that which thou hast spoken to us of . O that thou wouldst blesse mee indeed , and enlarge my coast , and that thine hand might bee with me , and that thou wouldest keepe me from evill that it may not grieve me . Prosper now I pray thee thy servant this day , and grant him mercy in the sight of the man. — and let the beauty of the Lord our God bee upon us , and establish thou the worke of our hands upon us : yea the worke of our hands establish thou it . We know not what to doe , but our eyes are upon thee — thou also must worke all our workes in us . It is in vaine for us to rise up early , to sit up late , to eat the bread of sorrowes . O Lord I know that the way of man is not in himselfe : it is not in man that walketh to direct his steps — neither is hee that planteth any thing , neither hee that watereth , but God that giveth the increase . Deliverance from Evill . 1. Of SINNE . Let not sinne raigne in our mortall bodies , that wee should obey it in the lusts thereof . — neither suffer us to yeeld our members as instruments of unrighteousnesse unto sinne : but unto God as those that are aliue from the deast , and our members as instruments of righteousnesse unto God , — — looking diligently , lest any man faile of the grace of God , lest any root of bitternesse springing up trouble us , and thereby we be deluded . — that being now made free from sinne , and become the servants of God , wee may have our fruit unto holinesse , and the end everlasting life . But I see another law in my members , warring against the law of my mind , and bringing mee into captivity to the law of Sinne which is in my members . O wretched man that I am , who shall deliver me from the body of this death ? — Cleanse thou mee from secret faults . Keepe backe thy servant also from presumptuous sinnes , let them not have dominion over me : then shall I bee upright , and I shall be innocent from the great transgression . Subdue the pride of our nature , cast downe every imagination , and every high thing that exalteth it selfe against thee , and bring into captivity every thought to the obedience of Christ . Let not my heart be haughty nor my eyes lofty , neither suffer me to exercise my selfe in great matters or in things too high for me , but behave and quiet my selfe as a child that is weaned by his mother — — Order my steps in thy word , and let none in●quity have donion over me — — make me also to be upright before thee , and to keepe my selfe from mine in●quity . Let us lay aside every weight , and the sinne that doth so easily beset us , that we may run with patience the race that is set before us — — that we may not love the world , nor the things in the world , because all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life , is not of the Father , but of the world . — that denying ungodlines and worldly lusts , wee may live soberly , righteously , and godly in this present world — That we may walke circumspectly not as fooles but as wise — giving none occasion to the adversary to speake reproachfully . — Mortifying our members which are on the earth fornication , uncleannesse , the inordinate affection , evill concupiscence , and covetousnesse which is idolatry — Putting off all these , anger , wrath , malice , blasphemie , filthy communication — — That wee may resist unto blood , striving against sinne , taking heed lest there bee in any of us an evill heart of unbeliefe in departing from the living God — taking heed to our selves , lest at any time our hearts bee over-charged with suffering and drunkennesse , and cares of this life — That wee may bee sober and vigilant , because our adversary the devill , as a roaring Lyon , walketh about , seeking whom hee may devoure , whom that wee may resist , stedfast in the faith , let us take unto us the whole armour of God , that we may bee able to stand against all his wiles , being strong in the Lord , and in the power of his might . 2. PVNISHMENT . Let no evill befall us , neither let any plague come nigh our dwelling , Send from heaven and save mee from the reproach of him that would swallow me up . My soule is among Lyons , and I lye even among them that are set on fire ; even the sonnes of men , whose teeth are speares , and arrowes , and their tongue a sharpe sword . Plead my cause O Lord , with them that strive with me , fight thou against them that fight against me — Have mercy upon me O Lord , for I am weake , O Lord heale me for my bones are vexed — My soule also is sore vexed , &c. Returne O Lord , deliver my soule : O save me for thy mercies sake For in death there is no remembrance of thee : in the grave who shall give thee thankes I am weary with my groaning , all the night make I my bed to swimme : I water my couch with my teares Mine eye is consumed because of griefe , it waxeth old because of all mine enemies . Turne thee unto mee , and have mercie upon me , for I am desolate and afflicted . The troubles of my heart are enlarged ; O bring thou me out of my distresses . Looke upon mine affliction and my paine , and forgive all my sinnes . O my Father if it be possible let this affliction passe from me ; neverthelesse not as I will , but as thou wilt . Lord make mee to know mine end , and the measure of my dayes , what it is : that I may know how fraile I am . Behold thou hast made my dayes as an hand-breadth , and mine age is as nothing before thee : verely every man at his best state is altogether vanity . So teach us to number our dayes , that wee may apply our hearts unto wisedome . The HOLY CATHOLIKE CHVRCH of IESVS CHRIST . Preserve that little flocke to whom thou hast promised , and reserved the Kingdome . Be unto it a wall of fire , round about . Let thy delight be to Mount Sion , grave her on the palmes of thy hands , let her walls bee continually before thee : Let her builders make haste , and cause her destroyers , and such as would lay her wast to depart from her — Feed them that oppresse her with their owne flesh , and make them drunken with their owne blood , as with sweet wine — Looke downe from heaven , and behold from the habitation of thy holinesse , and of thy glory : where is thy zeale and thy strength , the sounding of thy bowels ; and of thy mercies towards me ? are they restrayned ? Doubelesse thou art our father , though Abraham be ignorant of us , and Israel acknowledgeth us not ; thou O Lord art our father , our Redeemer , thy name is from everlasting . Awake , awake , put on strength , O arme of the Lord , awake as in the ancient dayes , in the generations of old : Art thou not it that hath cut Rahab , and wounded the Dragon ? thou art King of Kings and Lord of Lords . Shew thy marveilous loving kindnesse , O thou that savest by thy right hand , those which put their trust in thee , from those that rise up against them , &c — Awake , why sleepest thou O Lord ? arise cast us not off for ever . Wherefore hidest thou thy face , and forgettest our affliction , and oppression ? Let them all be confounded , and turned backe that hate Zion , &c. Let their flesh consume away while they stand upon their feete , and their eyes consume away in their holes , and their tongues consume away in their mouth , Ezek. 11. 16. Isay 40. 11. Blesse every member of the Catholike Church in what place , in what case soever ; women with child , blesse them with safe deliverie , make them joyfull mothers of children — young children blesse them , with religious education ; Seafarring men , blesse them with prosperous navigation ; Husbandmen , blesse thou them with plentifull harvests and encrease ; Captives , blesse thou with enlargement ; Prisoners with repentance and amendment . M. Valent. VNCALLED . Raise up the Tabernacle of David that is falne , and close up the breaches thereof , and bee gracious to the remnant of Ioseph — — that the Day-spring from on high , may visite , and give light , to them that sit in darkenesse and in the shadow of death , to guide their feete into the way of peace — Those other sheepe which thou hast , which are not yet of thy folde , them also doe thou bring in , and make them to heare thy voyce — A a shepherd seeketh out his flocke in the day that hee is among his sheepe that are scattered : so will I seeke out my sheepe , and will deliver them out of all places where they have beene scattered in the cloudy and darke day . And I will bring them out from the people , and gather them from the countries , and I will bring them to their own land , and feed them upon the mountaines of Israell by the rivers , and in all the inhabited places of the countrey — vid. Ezek. 37. 21. 22. I will surely assemble , O Iacob , all of thee , I will surely gather the remnant of Israell , I will put them together as the sheepe of Bozrah , as the flocke in the middest of their fold : they shall make great noise , by reason of the multitude of men . CALLED . Keepe them as the apple of an eye — though Satan like a roaring Lyon goe about seeking whom hee may devoure : yet give them not over unto the will of their enemie , but upon all the glory let there bee thy defence . Lord blesse this land , compasse it with thy favour , as with a shield . — Lord doe thou keep it , and water it every moment ▪ lest any hurt it , keepe thou it night and day . The KINGS most excellent Majestie . Let the soule of my Lord be bound in the bundle of life with thee , and the soules of his enemies , them cast out as from the middle of a sling — Make his seed to endure for ever , and his throne as the daies of heaven — Prolong the Kings life , and his yeares , as many generations ; and that hee may abide with thee for ever , O prepare mercy , and truth , which may preserve him ! Our renowned and gracious Soveraigne , the breath of our nostrils , the annoynted of the Lord , let his house , and throne be established for ever , and set him as blessings unto his people . Keepe him as the apple of thine eye , hide him under thē shadow of thy wings From the wicked that oppresse him , from his deadly enemies that compasse him about . His seed doe thou establish for ever and build up his throne to a●● generations Let his seed endure for ever ; and his throane as the Sunne before thee — give him a long life , a prosperous raigne , that none of all the Kings may bee like him . — His enemies cloath with shame , but on himselfe let his Crowne flourish — Let his glory bee great in thy salvation — crowne him with outward blessings , with inward graces — with long life satisfie thou him , and shew him thy salvation — give him riches and glory , that none of the Kings may be like him . As thou hast annoynted him to bee ruler of thy people , so give him a wise and understanding heart , to goe out and come in , before this great people , that he may governe over them inthy feare , serving thee with a willing mind . Bee thou unto him a father , and make him unto the●● thy sonne — Blesse also thy servants house , and let it be established before thee — make a covenant with him as thou didst with David — let the Angell of the Lord pitch round about him — let not the sonnes of wickednesse approach neere to hurt him . Blesse his Counsell with wisedome , his Iudges with integrity , his Magistrates with courage , his people with obedience , his Armies with victorie , his raigne with peace — M. Val. The LORDS of the Privie Councell . Enforme thon his Councellers after thy will , and teach his Senators wisedome ▪ that judgement may runne downe as waters ; and righteousnesse as a mighty streame — — that they may aske at thy mouth that counsell which they shall mister unto their Soveraigne — that they may bee to us in stead of eyes — filled with the spirit of God in wisedome . — As they be famous in the congregation and men of renowne , so they may be as Gods knowing good and evill . — that all the counsell which they counsell , may bee as if a man should enquire at the Oracle of God. MAGISTRACIE . And that judgement may not be turned into gall , nor the fruit of righteousnesse into hemlocke , give courage to our rulers , that they may execute justice truely in the gates — that we may lead a quiet and peaceable life in all godlinesse and honesty . — MINISTERIE . And thou who art the Lord of the harvest send our labourers into thy harvest , that those which are ordained to eternall life may be saved — — and let the worke of the Lord , prosper in their hand — The Chariots of Israel and the horse-men thereof — Let thy Thummim , and thy Urime be with thy holy one — — who observe thy word , and keepe thy Covenant — that they may teach Iaeob thy judgements , and Israel thy Law : they shall put incense before thee , and whole burnt sacrifice upon thine Altar . Blesse Lord their substance , and accept the worke of their hands , smite through the loines of them that rise against them , and of them that hate them that they rise not againe . — Make them like Iohn , burning and shining lights — that they may bee holinesse to the Lord — Whom thou hast set as watch-men over thy people , make them instant in season , and out of season — that they may give warning from thee — — that they may cry aloud and not spare , lifting up their voyce like a trumpet , and shew thy people their transgressions . COMMONALTIE . Blesse all Israel from Dan to Beershebah , make a covenant for them with the beasts of the field , and with the fowles of heaven : breake the bow and the sword , and the battell out of the earth , and make them to lye downe safely — For the AFFLICTED . And thou Lord who givest power to the faint , and to them that have no might encreasest strength , comfort them that lie upon beds of languishing , make all their beds in their sicknesse — for unto thee Lord , belong the issues from death — Behold the teares of such as are oppressed and have no comforter . Lord remember them that are in bonds , that are tryed in the furnace of affliction . Bind up the breach of thy people , heale the stroke of their wound . Let the sighing of the prisoners come before thee ; according to the greatnesse of thy power , preserve thou those that are appoynted to dye . — Bee thou a strength to the poore , a strength to the needy in their distresse , a refuge from the storme , a shadow from the heat , when the blast of the terrible Ones is a storme against the wall . — His place of defence shall bee the munition of rockes , bread shall be given him , his waters shall be sure — THANKS GIVING for Blessings Spirituall and Eternall . And now our God we thanke thee , and praise thy glorious name , for blessing us with all spirituall blessings in heavenly places in Christ , for delivering us from the power of darknesse , and translating us into the Kingdome of thy deare Sonne . Blessed be God even the Father of our Lord Iesus Christ , the Father of mercies , and the God of all comfort , who when we were sometimes aliens , and enemies in our mind by wicked workes , and were by nature , the children of wrath , as well as others , out of his rich mercy , for the great love where with hee loved us , even when we were dead in trespasses , and sinnes , and the uncircumcision of our flesh hath quickned us . together with Christ , having forgiven us all trespasses , Blotting out the hand-writing of Ordinances that was against us , which was contrary unto us , and tooke it out of the way , nayling it to his Crosse . Blessed bee thy glorious Name , which is exalted above all blessing , and praise ; for great is thy mercie towards us , and thou hast delivered our soule from the lowest hell — and hast made us meet to bee partakers of the inheritance of the Saints in light . 3. For TEMPORALL blessings , of Creation and Providence . I thanke thee Father , Lord of heaven and earth , that — Blesse the Lord , O my soule , and all that is within mee blesse his holy name , &c. For thou art he that tookest me out of the wombe ; thou didst make me hope , when I was upon my mothers breasts — I was cast upon thee from the wombe ; thou art my God from my mothers belly . — We have beene borne by thee from the belly , and are carried from the wombe — And even to our old age be thou hee , and even to hoarie haires doe thou carry us — — Thou hast covered me in my mothers wombe , — I will praise thee , for I am fearefully and wonderfully made marveilous are thy workes , and that my soule knoweth right well . How precious are thy thoughts unto me O God ? how great is the summe of them ? If I should count them they are moe in number than the sand — Thy hands have made me , and fashioned me — I am not worthy of the least of all thy mercies , and of all the truth , which thou hast shewed nuto thy servant . Thus will I blesse thee while I live , I will lift up my hands in thy name . My soule shall be satisfied as with marrow and fatnesse , and my mouth shall praise thee with joyfull lips , when I remember thee upon my bed , and meditate on thee in the night watches . &c — I know Lord that thy judgements are right , and that thou in faithfulnesse hast afflicted me . Before I was afflicted I went astry , but now I have kept thy word — O Lord my God I cryed unto thee , and thou hast healed me ; O Lord thou hast brought up my soule from the grave : thou hast kept me alive , that I should not goe downe to the pit , &c. Thou hast delivered mee in sixe troubles , yea in seven , there hath no evill touched me , &c. There hath no evill befallen me , neither hath any plague come neere my dwelling — — Thou hast delivered my soule from death , my eyes from teares , and my feete from falling — — What shall I render unto the Lord , for all his benefits towards me ? I will take the cup of salvation , and call upon the name of the Lord. Thou hast extended peace unto us like a river , and prosperity like a flowing streame ; we drinke waters out of our owne Wells . Thou hast strengthened the barres of our gates , and blessed our children within us &c. — Thou hast given us bread to eate and rayment to put on , yea our bread like Ashurs is fat , and wee have pleasures which even Kings doe want . Thou hast not dealt so with any nation — O that men would praise the Lord for his goodnesse ; and for his wonderfull workes to the children of men ! CONCLVSION with a craving of Audience . Two things have I required of thee , deny me them not , before I depart . Thy Sonne our Saviour hath promised , that What things soever wee desire when we pray , if we beleeve we shall receive them . Lord we beleeve , helpe thou our unbeliefe . Now unto him that is able to doe exceeding abundantly , above all that wee aske or thinke according to the power that worketh in us , unto him be glory in the Church of Christ throughout all ages , world without end , Amen . Now the God of Peace , that brought againe from the dead , our Lord Iesus , that great Shepheard of the Sheepe , through the the bloud of the everlasting covenant ; Make us perfect in every good worke , to doe his will , working in us that which is well pleasing in his sight , through Iesus Christ , to whom be glory for ever and ever . Amen . REVEL . 5 13. Blessing , honour , glory , and power , be unto him that sitteth upon the Throne , and unto the Lambe for ever and ever . Reve. 7. 12. Amen , Blessing , and glory , and wisedome , and thanksgiving , and honour , and power , and might be unto our God , for ever and ever . Amen . MEDITATIONS for the Morning . My soule waiteth on thee , O Lord , more than the morning watch , watcheth for the morning . O God be mercifull unto me , and blesse me , and cause thy upon face to shine upon me : O fill me with thy mercie this morning so shall I rejoyce and bee glad all my dayes . O God thou art my God earwill I seeke thee : my soule thirsteth for thee , my flesh longeth for thee in a dry and thirsty land , where no wattr is . O Sunne of righteousnesse shine upon me — My voyce shalt thou heare in the morning O Lord , in the morning will I direct my prayer unto thee , and will looke up . Unto thee have I cryed O Lord , and in the morning shall my prayer prevent thee . Awake , thou that sleepest , and arise from the dead , and Christ shall give thee light . The night is past , the day is at hand — — worke while it is called day , the night commeth when no man can worke . MEDITATIONS for the Evening . Thou knowest my downe sitting , and mine up rising thou understandest my thought a farre off . Thou compassest my path , and my lying downe , and art acquainted with all my wayes . Let my prayer be set forth before thee as incense , and the lifting up of my hands , as the evening Sacrifice . Let teares run downe like a river , day and night , give thy selfe no rest : let not the Apple of thine eye cease : Arise , cry out in the night , in the beginning of the watches powre out thy heart like water before the face of the Lord , lift up thy hands towards him . Lighten mine eyes , that I sleepe not in death — He that keepeth Israel neither slumbreth nor sleepeth — — the day is thine , the night also is thine — — the darknesse hideth not from thee , but the night shineth as the day , the darknesse and the light to thee are both alike . I will lay me downe in peace take my rest , &c. — when thou liest downe thou shalt not bee afraid , yea thou shalt lie &c. MEDITATIONS for thee as thou goest into Bed. — Think with thy selfe , that — 1 Thou art one day neerer end , than thou wert in the morning . 2 Consider what thou hast seene , heard , or read that day , worth the remembring : and make use thereof . 3 Seriously examine thy selfe what Sinne thou hast committed , what duty thou hast omitted , how thou hast failed , and lament them , on thy knees , begging pardon in thy Saviours Name . 4 Consider that many goe well to bed , and never rise againe till the day of Iudgement , therefore say , Father into thy hands I commend my spirit . 5 Let thy stripping thee naked , put thee in mind of thy death , thy bed , of thy grave , thy coverings of the moulds , and wormes of the earth : thy sheets of thy winding sheete , thy sleepe of thy death , thy waking of thy resurrection . In the night when thou awakest , say , With my soule have I desired thee in the night , yea with my spirit within me will I seek thee early . Thus will I blesse thee while I live , I will lift up my hands in thy name ; my soule shall be satisfied as with marrow , and fatnesse , and my mouth shall praise thee with joyfull lips — when I remember thee upon my bed , and meditate on thee in the night watches . MEDITATIONS for the Lords day in the Morning . It is a good thing , to give thankes , unto thee , O Lord , and to sing praises to thy name , O thou most high : to shew forth thy loving kindnesse in the morning , and thy faithfulnesse every night . This is the day which the Lord hath made , wee will rejoyce , and be glad in it . Blessed is the man that doth thi● , and the Sonne of man that layeth hold on it , that keepeth the Sabbath from polluting it , and keepeth his hands from doing any evill : — they that be planted in the house of the Lord , shall flourish in the courts of our God : they shall still bring forth fruit in old age , they shall bee fat and flourishing . As thou goest to the Church meditate thus — One thing have I desired of the Lord , that I will seeke after , that I may dwell in the house of the Lord all the dayes of my life , to behold the beauty of the Lord , and to enquire in his temple . My soule longeth , yea even fainteth for the courts of the Lord , my heart and my flesh cryeth out for the living God. At the Church thinke with thy selfe that — The place where thou standest is Holy ground — none other but the house of God — How amiable are thy Tabernacles O Lord of Hoasts ! Blessed are they that dwell in thy house , they will bee still praysing thee . For a day in thy court , is better than a thousand : I had rather be a doore-keeper in the house of my God , then dwell in the tents of wickednesse . They that joyne themselves to the Lord , to serve him , and to love the name of the Lord , to bee his servants : every one that keepeth the Sabbath from polluting it , and taketh hold of my covenant — Even them will I bring to my holy mountaine , and make them joyfull in my house of prayer . — the like course thou mayest take in other places of Scripture which thou mayest make use of for all kinde of meditations , at home , abroad , in field , towne , journeyes , &c — Matter for Graces before meat . O Lord our God , the onely giver of all good gifts , thou feedest the young ravens when they cry — they have their meat of God — — the eyes of all waite upon thee — thou openest thy hand , and fillest with thy blessing every living thing — thou lovedst us before we were , thou hast kept us from our birth — supply all our wants , sanctifie all thy dealings towards us , and let thy blessing be on the food which we are now to receive — Speake a word of blessing to it from heaven , that it may nourish and strengthen us — comfort and do us good — let us taste and see how gracious the Lord is — let us feele the sweetnesse of that love , with which thou hast loved us in Christ — man liveth not by bread alone — 't is by thy word of blessing , not our meates alone , that wee are nourished and preserved — — which satisfiest our mouth with good things — thou shalt eate and blesse the name of the Lord thy God — Let not these creatures turne to the hurt of our souls , which thou hast given us for good of our bodies , — I am not worthy of the least morsell of thy good creatures , unworthy of the crums which fall under thy table . — Let not our table become a snare unto us — breake not the staffe of our bread — curse not unto us any blessing — Good Lord forgive us all our sinnes , and blesse at this time these good creatures to our nourishment , through Iesus Christ , our Lord , Amen . O Lord it is not by bread alone that man lives , it is thy blessing upon the creatures that they sustaine us . O draw up our hearts and eyes to heaven , to acknowledge thy providence in them ; to praise thy goodnesse for them , that we may receive them as pledges of thy favour , and gracious assurances of thine everlasting love , through Iesus , &c — Matter for Graces after meate . Blessed bee thy name for health , life , strength , and for all the blessings of this , and the blessed hopes of a better life — make it our meate , and drinke , to doe the will of thee our heauenly father — make us to hunger after that bread which endureth to everlasting life — — Provide dayly bread for all thy poore servants , till thou bring us to that place where we shall never hunger , nor thirst any more — thy loving kindnesse is better than life — — that I may labour not so much for this meat that perisheth , but for that meate which endureth to everlasting life — the body and bloud of our Saviour which is meate indeed , and drinke indeed . — Keepe us in thy feare while we live on earth and afterward receive us to glory in thy kingdome — We thanke thee O Lord , for the comfortable use of these good blessings , we beseech thee also feed our soules to everlasting life , with the meate that perisheth not , through Iesus Christ our Lord , Amen . Blessed bee thy name O Lord God , for thus opening thy hand , and filling us at this time with thy good creatures , vouchsafe still to be our God , with-hold no good thing from our soule , or body . Save all thy Church , protect our King , Queene , Prince , Royall Progeny and Realme ; Grant free passage to to thy Gospel , comfort to thy Servants , and peace of conscience to us all , through Iesus Christ our Lord , Amen . An EPITOME of a Christians Conversation and Religious course of life , gathered out of some Godly Practicall Divines &c. Every day bestow halfe an houre in reading the Scriptures , and Prayer : Gods word , will not onely shew thee what to do , what to pray , but will worke a secret power to accomplish the same — Appoint and set a part some time once every day , seriously and solemnely to cast up the eye of thy Faith , on that never-fading crowne of life , which after an inch of time shall for ever rest upon thy head . The comforts hereof will make a man live almost without a soule , and sweeten all the troubles of this life — Set one houre in the weeke a part ( Saturday in the afternone is more fit , by reason of the approching day , to consider of , search , and try thy wayes : this will snub and keepe downe , the weeds of corruptions , from overspreading thy soule . Thou bestowed an houre on thy body every day , in dressing it , and lookest thy selfe in a glasse to attire thy outward sheath , and wilt thou not once a weeke doe as much for thy soule ? thy body must one day rot and turne to dust , perhaps to morrow : thy soule must live ever either in weale or woe : Life and death , are now in thy choyse — chuse then that good part — — Give God the honour of thy thoughts , as well as of thy words and actions : often thinke how all the glistering shewes of this whole world must and doe vanish and moulder into vanity , and nothing — very smoke . As soone as thou hast broken of sleepe , set God before thee and thinke — What shall I doe ? what course shall I take , that I may bring glory to God , that I may not sinne , this day , — O that my wayes were so directed — — Never speake the evill which thou too certainely knowest by others , but with fearefulnesse , ( as it were ) and some kinde of enforcement , being sure thou hast a calling to it , and then doe it seasonably , charitably , discreetly , and not in humour , spleene , imperiousnesse T is the humor of Hypocritts to be supercilious and censorious : but for Gods glory . thy owne discharge . — use no moe wordes against m●ns sinnes , than thou wilt make prayers for their soules in secret . Be bold , yet wise in speaking for Christ , and with height of resolution , goe through all the disgraces that the sinfull times , lay in the wayes of God. In Actions civil — Doe as thou wouldst be done to . religious , Strive to live by faith : because faith is the soule of all our actions , our prayers will bee cold unlesse this warme them . — Take heed of falling from thy first love . — Serve not God for by-respects , but onely for himselfe . — So long as thou art unfeinedly displeased with , and sorry for , all thy sinnes , and dost mortifie the deedes of thy body by the spirit , thy cafe is the state of salvation . Let thy whole conversation favour of the Lord. Bee alwayes bemoaning thy spirituall pride , knowne hypocrisie , covetousnesse , perf●●ctorinesse and formality in Gods service . Give not way to a heartlesse neglect of the use of Gods holy ordinances , reading , prayer , fasting , private humiliation ; for this is the fore-runner to some fearefull sinne , or fiery temptation , to some heavie judgement , or dangerous apostasie . Seeke not thy selfe in any of thy actions . Looke to thy repentance , that it bee sincere , universall , constant , from the heart root , for all sinne . Incorporate thy selfe into the Communion of Saints , be intimate onely with them : such an holy and humble majesty is in their carriage , such a deale of heaven is in their countenances , such spirituall ravishments is in their hearts , such grace and powerful piercings in their speeches , such zeale and hearty melting is in their prayers , that they cannot but worke upon thy heart , if thou converse with them . Looke well to thy carriage , that thou leave not an ill savour behinde thee in any company . Wait for occasions to doe good , Act. 26. 28. In bad company give them apparent signes of thy dislike : Unlesse you give some kinde of reall , or verball reproofe , they will be hardned . Often withdraw your selfe apart , imparting unto God your griefes , wants , desires . Walke with God on the top of Mount Tabor once a day — Prayer in secret will bee unto thee an unspeakeable comfort , a testimony that thou art not left to thy selfe , if words will not come , sigh , God heares the sighing of his servants : if thou canst not sigh , breath , God hath an care for that , thou hast heard my voyce , hide not thine eare at my breathing , at my cry . — yea speake with thy countenance , be humbled for thy unfitnesse , dulnesse — &c. Then wee pray most happily , when wee arise from prayer most humbled . After prayer thou shalt carry thy selfe in thy vocation with much more zeale , and standing thus upright with God , thou wilt not feare the world , thou shalt have rest and peace within , what ever stirres bee without . — Have a speciall eve to a sincere , constant and fruitfull performance of holy duties , take heed of customarinesse and Formality , which cuts out the heart and drawes the very life-blood from them . — Strive by all meanes for attainment of what thou prayest for , by all occasions , helpes and heavenly offers . Be diligent in thy personall employments , and take heed of idlenesse . 2 Have an eye to Gods glory in all thy undertakings . 3 Goe about earthly busines , with an heavenly mind . 4 Let not any unrighteous gaine entice thee to sinne , or belime thee . 5 Set not thy delight on any earthly thing , for nothing brings true content to the soule but God. Delight thy selfe in him , this will both purifie thy heart and assure it before God. In thy carnall delight there are or may be losse of crosses in curses for them . They are broken cisternes — In the end of every day , aske thy selfe What have I done ? What have I done amisse ? What have I left undone ? Thus summe up thy accounts , and make all streight twixt ▪ God and thee . Keepe a Catalogue of all thy g 〈…〉 knowne sinnes , nor balking any , but dealing truely with thy selfe , and then falling downe on thy knees disburden thy conscience of them by humble confession to God , carrying this thy owne inditement and spreading it before the Lord and pleading guilty , drag thy sinfull lusts to the crosse of thy Saviour , and there crucifie them . 2 Pray for a soft and tender heart , as for life ; Lord thou hast promised to take out the heart of stone — to give an heart of flesh — 3 Get the particular promises , which thou desirest to have fulfilled to thy soule without booke , yea into thy heart as well as thy head . Mr. Byfield . Mr. GEORGE FLETCHER , in Christs victory and triumph — pag. 50. VVHo is it sees not , that he nothing is , But he that nothing sees ? what vveker brest , Since Adams armour faild , dares warrant his ? That made by God of all his creatures best , Straite made himselfe the worst of all the rest : If any strength we have , it is to ill , But all the good is Gods , both povv'r and vvill : The dead man , cannot rise , though he himselfe may kill . Mr. QVARLES Historie of SAMPSON . Medit. 21. LOrd if our Father Adam could not stay In his upright perfection one poore day , How can it be expected we have povver To hold out siege one scruple of an houre ? Our armes are bound vvith too unequall bands ; We cannot strive , vve cannot loose our hands : Great Nazarite , avvake ; and looke upon us ; Make haste to helpe ; the Philistims are on us . Medit. 22. ibid. Lord shouldst thou punish every part in me That does offend , what member would be free ? Each member acts his part ; they never lin Vntill they joyne , and make a body of sinne : Make sinne my burthen ; let it never please me ; And thou hast promis'd when I come , to ease me . Medit. 19. idem . ibid. Thou great Chirurgion of a bleeding soule , Whose soveraigne balme is able to make whole The deepest wound , thy sacred salve is sure ; We cannot bleed so fast as thou canst cure : Heale thou our wounds , that having salv'd the sore , Our hearts may feare , and learne to sinne no more ; And let our hands be strangers to those knives That wound not fingers only , but our lives . Some particular formes of PRAYER . 1. For the Sacrament of the LORDS Supper . WOnderfull art thou , O Lord , in all thy works towards the sons of men , but more especially , wonderfull in that great worke of our redemption , by the death of thy Son ; Hadst thou left us to have perished , in that estate of damnation , into which wee , desperately had implunged our selves , by the wilfull disobedience of our first parents , it had beene but just with thee so to have done : for wee were the clay , thou wast our Potter , and we all are the work of thine owne hands ; and hadst thou taken no delight in us , to doe us good , thou mightest easily have made us dishonourable vessels of thy wrath , as well as thou didst the Angels which kept not their first estate , but left their owne habitation , whom thou hast reserved in everlasting chaines , under darkenesse , under the judgement of the great day . But thou , in love to our soules , wouldest not that wee should perish , and therefore out of thine own incomprehensible wisedome , foundest out a meanes of rasoming and redeeming man from hell , by causing thine own sonne ( God equall for ever with thy blessed selfe ) to bee made sinne for us , that so wee might bee made the righteousnesse of God in him : who his owne selfe bare our sinnes in his body on the tree ; and the more to confirme us in the assured hope of everlasting salvation , which he once purchased for us , by his bloody passion , did institute for his Church the blessed Sacrament of his body and blood , in which I see him againe crucified , and freshly bleeding before mine eyes in the outward elements of bread and wine , which he hath appointed to bee often celebrated in remembrance of him . Blessed bee thy holy name therefore ; my daily sinnes have made mee unworthy of daily bread , much more of this bread of life ; yet seeing thou callest and invitest mee at this time to the Supper of the Lambe to eate of that Manna that came down from heaven , to partake of those divine mysteries . O let not mee suffer my selfe to bee needlesly detained from so blessed a feast , by any pretended occasions whatsoever ( as those did that made excuses and set light by their invitation to the marriage of the Kings sonne , Math. 22. 5. ) left thou sweare in thy wrath that I shall never taste of thy Supper , nor enter into that rest , which my Saviour is gone to prepare for thy beloved ones , For if those in the law that did neglect to eate the Passeover , and to worship at Hierusalem at the times appoynted , were to bee cut off from the number of thy people : of how much sorer punishment shall I bee worthy , if I refuse to partake in thy blessed Sacrament , and neglect so great salvation which thou tenderest unto mee hereby ? O therefore make me to come as a guest invited , comming prepared unto thy table , having on my wedding garment , because thou thy selfe , the great master of this feast , art present in the assembly , eying and observing thy guests . Let mee therefore first wash my hands in innocencie , my heart from wickednesse , and so compasse thine Altar O Lord : that seeing Christ my Passeover is sacrificed for mee , I may purge out the old leaven , and become a new lumpe , keeping this feast with the unleavened bread of sincerity and truth , feeding on him with the sowre herbes of godly sorrow , and unfained repentance for all my former sins : O make the very remembrance of them to be grievous , and the burthen of them intollerable unto mee . O wash mee Lord , wash mee , not onely the feete , but even the hands also , and the head ; for I am uncleane , I am uncleane , a very Leper , a sinke of sinne , whom thou mighest shut out of the congregation of thy people for ever ; but yet O Lord if thou wilt , thou canst make mee cleane ; Thy blood ( O sweet Iesus ) is able to cleanse more throughly than the waters of Iordan did Naomans leprosie , and to wash away all my pollutions , and make my Ethiopian skin , my leopards spots to be white as snow in Salmon . Now the good Lord pardon me , and every one , that prepareth himselfe to seeke thee in the truth of his heart , though wee bee not cleansed and prepared according to that exact purification of thy Sanctuary . O Lord make me to search and try my wayes , to looke backe upon all the ungodly actions and aberrations of my fore-past life , to view my sinne-deformed soule in the cleare glasse of thy undefiled ●aw , that so I may judge and abhorre my selfe in dust and ashes , and bee still more vile in mine owne esteeme : make me to examine my selfe , and so eate of that bread and drinke of that cup knowing that if I eate and drinke thereof unworthily , I eate and drinke damnation to my selfe , because I discerne not the Lords body . Teach mee to try my selfe whether I be in the faith or no , for without faith it is impossible to please thee in any service . T is my faith in the death of my Saviour that is the hand and mouth by which I must apply him , and make him mine in this Sacrament . Assure me by these broad seales annexed to the covenant of grace , and letters patents of thy holy word , that thou wilt make good what thou hast promised , that as thou hast called , Ho , every one that thirsteth come to the waters ; — so thou wilt refresh this my gasping and thirsting soule ; as thou callest all that be weary and heavie laden to come unto thee ; so thou wilt in no wise send mee empty away that cast my selfe into the bleeding armes of my dying Saviour . Perswade my unbeleeving and doubting heart , that as thy Minister taketh , and blesseth , and breaketh , and poureth out , and giveth , and saith , Take and eate , the bread , take and drinke the wine of the Sacrament ; so thou from everlasting hast separated , consecrated , and ordained Iesus Christ to be a Sacrifice for my sinnes , hast poured out his blood to be a satisfaction to thy offended justice for my sinfull soule , and that hereby I shall continue in communion with him , my head , and his mysticall body my fellow members . Thy flesh , O sweet Saviour , is meate indeed , and thy blood is drinke indeed . O let me I beseeth thee find it so in my fainting soule that I may bee ravished with thy love , that I may taste and see how gracious the Lord is , and find thy free promises , and pledges of thy grace to bee better than wine , sweeter also than the honey and the honey combe . Let thy holy spirit set to his privie seale on my heart inwardly , by the secret and sweet refreshment of his blessed testimonie , that I am my well beloveds , and my well beloved is mine — establishing my heart in thy love , and knitting my soule unto thee for ever . O draw me , and I shall run after thee , shew me the light of thy countenance and I shall bee saved . And Lord make mee to love my brethren , as thou hast loved me , yea to love my very enemies for thy names sake , reconciling my selfe to those whom I have offended , following peace with all men , and forgiving them their hundred pence , as thou hast freely forgiven me my ten thousand talents — Vouchsafe me this , aud all other graces which may fit mee for thy service in thy kingdome of grace , and prepare mee for the enjoyment of everlasting glory , through my Lord and Saviour Iesus Christ . Amen . After the receiving of the Sacrament of the Lords Supper . O Lord , what shall I render unto thee , for all the benefits which thou hast bestowed upon mee , and daily ladest mee withall , a most unworthy sinner ? how shall I bee sufficiently thankefull unto thee for them , when they bee more than I can reckon up unto thee , more then my heart is able to conceive or comprehend ? Should I offer up unto thee , thousands of rams , or ten thousand rivers of oyle , they all would come farre short of thy most free , eternall , undeserved , infinite love . Lebanon it selfe is not sufficient for wood , nor the beasts upon a thousand hils for a burnt offering . What shall I then doe unto thee , O thou Preserver of men , or what recompence shall I make thee ? I will even take the cup of salvation , and give thankes to thy name , O Lord. I will offer up my soule and body for a holy , living and acceptable sacrifice unto thee ; this will please thee better than ▪ bullocke that hath hornes and hoofes . — Thou O Lord in the beginning , didst make mee to bee , when I was not before ; and when I had lost my selfe , and forfeited my being , and life , and happinesse , didst in Christ , restore mee to a more blessed estate , than at my Primitive integrity . Thou thy selfe art become my Father , thy sonne my Saviour , thy holy Spirit my Sanctifier , thy word my Instructor , thy Sacraments the food to refresh , satisfie , and feed my poore hungry soule to everlasting life . This day thou hast called me to thy holy Mountaine , and made me joyfull in thy house of prayer , this day hast thou invited me to sit downe at thy table , and made unto mee a feast of fat things full of marrow , a feast of wines on the lees well refined ; thou hast abundantly satisfied me with the f●●nesse of thy house , and hast made mee to drinke of the river of thy pleasures . Blessed bee thy glorious name for ever and ever , which is above all thankesgiving and prayse of mine ! O that I could bee indeed thankefull unto thee as thou art gracious unto me ! If I should open my mouth never so wide thou wouldest fill it , thy favours to my poore soule are more than all tongues of men and Angels can worthily magnifie . And now O Lord accept , I beseech thee , the free will-offering of thy servant , that desires to feare thy name , and to make a covenant with thee never to bee broken , that my soule shall cleave close unto thee , and avouch thee this day to bee my God and Saviour for ever more . Here I doe resigne myselfe , soule and body , all that is in me , and all that belongs unto me , to bee wholly thine , and that I will never wickedly depart from thee , my God , as I have done . O that my wayes were so directed , that I might keepe thy commandements alway ! Never let mee with the disgorged dog , returne any more to my former vomit ; nor with the washed sow to wallow in the mire : but as I have now washed my feete , so suffer mee no more againe to defile them : as I have put off the filthy rags of my old conversation , so I may never againe put them on , but become a new creature . That seeing the expiation of my sins cost my Saviour so deare , as the shedding of his precious blood , and that thy wrath lay so heavie upon him who was our suretie onely , being innocent in himselfe ; I may hence conceive how heinous a thing sinne is , how abhorred by thee , and so hate it in my selfe with a perfect hatred , and resist it even to blood ; and not crucifie againe hereby , the Lord of life and glory . O make mee thankefully to remember that bitter passion of his , and thy love ( O Father ) unto mee , in that thou hast accepted mee to life in him , and hast brought salvation this day home to my house , to my heart . Lord enter in , abide with , and dwell in my soule for ever . Take not thy holy spirit from mee , make mee one with Christ my head , flesh of his flesh , bone of his bone ; make mee one with the mysticall body of thine Elect , that I may have my part in the prayers of the Church , in the Communion of Saints , here on earth , in the kingdome of grace , and may enjoy thee , and them , face to face , and sit downe and eat and drinke with thee , in thy kingdome of glory . Amen . For the Sacrament of Baptisme . O Lord our God , the great , the mighty , and the terrible God , who keepest covenant and mercy with all them that feare thy name , and trust upon thee , even to a thousand generations , thou hast promised to bee our God , and the God of our seed , to enter into covenant with us , that wee should bee thine ; O Lord I come to thy throne of grace at this time , to lay claime to my interest in that new covenant , sealed unto thy Church in the blood of Iesus , that thou wouldst performe the same unto mee , and mine also : hast not thou said , thou wilt circumcise mine heart and the heart of my seed , to love the Lord our God with all our heart , and with all our soule ? — that thou wilt put thy Law in our inward parts , and write it in our hearts , and that thou wilt bee our God , and wee shall bee thy people , that thou wilt forgive our injquity , and wilt remember our sinne no more ? O Lord hast thou said it , and wilt not thou also doe it ? By faith I plead my interest thereunto , not for my selfe alone , but for mine also , with whom I beseech thee to make an everlasting covenant of life and peace , that being baptized into Iesus Christ , they may bee sanctified and cleansed with the washing of water by the word . O Lord wee are all borne the children of wrath , and there is no way for us to escape the damnation of hell , except wee bee borne againe of water and of the Spirit . O Lord doe thou sprinkle cleane water upon us , wash away the filth of Zion , and purge the blood of Ierusalem from the midst thereof : Baptize us with the Holy Ghost , that having our hearts sprinkled from an evill conscience , and our bodies washed with pure water , wee may bee new creatures , fit to bee an habitation of God through the spirit . O blessed be thy goodnesse for ever , which hast given us this seale of thy rich promise ; this is that Arke in and through which thou savest thine Elect : thou dalliest not with us herein , it is no idle ceremonie ; thou art present in thy own ordinance to fulfill that which thou hast promised . O wash our soules with the baptisme of Repentance , as thou doest our bodies with the outward element of water . Let the vertue of Christs death kill sinne in us , for how shall wee that are buried with Christ by baptisme , and thereby dead to sinne , live yet therein ? Doe not wee herein vow to forsake the Devill , the Pomps and vanities of this wicked world , and all the sinfull lusts of the flesh , and shal we break our vow , & transgresse the covenant ? O let this be far from us , teach us therefore to deny ungodliness and worldly lusts , deliver us from every evill worke that we may serve the living God ; Sprinkle cleane water upon us , that we may bee cleane from our naturall filthinesse , and from all our uncleannesses . Wash us , O wash us throughly from our iniquities , and cleanse us from our sinnes . Make our hearts to be stedfast in thy love , and never to forget this covenant of our God : thy mercie doe thou keepe for us , and ours for evermore , and let thy covenant stand fast with us , and bee established for ever as the Moone , and as a faithfull witnesse in heaven . And as thou hast thus brought us into the bond of the covenant , so let us never depart from thee . Bee thou unto us a God , and let us be thy people for evermore , even till thou bringest us unto Mount Sion , and to the Citie of the living God , the heavenly Ierusalem , and to an inumerable company of Angels , to the generall assembly and Church of the first borne which are written in heaven , and to God the judge of all , and to the spirits of just men made perfect : and to Iesus the Mediatour of the new covenant , and to the bloud of sprinkling , that speaketh better than that of Abel . Make me to be thine my self , be thou my Father and make me to be thy Sonne : for if the first fruit be holy , the lumpe also shall be holy ; and if the roote be holy , so also shall the branches bee . This mercie I beg of thee in his name , merits , and mediation , out of whose pierced side , issued forth water and bloud , for the sanctifying , and justifying , of thine Elect. To whom , with thee , and the Holy Spirit , be all glory , service , thanksgiving , and dominion , through all the Churches of the Saints , for ever , Amen . For Regeneration , Sanctification , and grace to serve God. O Lord , thou God of truth , who hast sworne in thy faithfulnesse , that as thou livest thou hast no pleasure in the death of the wicked , but that hee should turne from his way and live : and therefore commandest thy people , saying , Turne ye , turne ye from your evill wayes , for why will ye dye , O house of Israel ? and hast enjoyned , that I should wash me , and make me cleane , & put away the evill of my doings from before thine eyes : promising moreover , that though my sins be as scarlet , they shall be as white as Snow , though they bee red like crimson , they shall be as wooll : I that am a wicked and miserable caitiffe , a sinner before the Lord exceedingly , even as the men of Sodome , that have done abominable workes , and denied the God that is above , wilfully sinning after I had received the knowledge of the truth , and treading under foote the Sonne of God , counting the bloud of the covenant , wherewith I was sanctified an unholy thing , and having done de●pi●e to the spirit of grace ; O Lord , even out of the deepes doe I call unto thee for helpe , yea out of the belly of hell doe I earnestly cry for thy mercie : O cast not out my prayer . Though mine iniquities be more than the haires of my head & my transgressions heavier than the sand , yet is there forgivenesse with thee : and although my sinnes have reached up to heaven , yet thy mercie is above the heavens : mine are , at the most , but the sinnes of a man : but thine , at the least , are the mercies of an infinite God , yea thou hast the relenting bowells of a most tender Father . O spread the robe of thy Sonnes righteousnesse over me , that so thou mayest not behold my nakednesse , cloath me with ▪ the garments of his salvation , say unto my soule , Live : cause breath to enter into my dry bones , lay sinewes upon them , and bring flesh upon them , and cover them with skinne , that I may know that thou art the Lord. And albeit I be dead in trespasses and sinnes , yet open my grave and cause me to come out of it : yea though with Lazarus I stinke already , yet roll away the stone , and speake thou by thy all-powerfull word , and I shall come forth and live . O purge my conscience from dead workes , redeeme mee from death , ransome me from power of the grave : and though I be lesse than the least of all Saints , lesse than the least of all thy mercies , yet make me a prisoner of hope , and by the bloud of thy covenant send forth my soule , out of the pit wherein is no water . Wash my robes and make them white in the bloud of the Lambe : Create in me a cleane heart O God , and renew a right spirit within me . Make thy word to be unto me , like a refiners fire , and like fullers sope , cleansing me from all filthinesse of flesh and spirit , that so I may be meete to be a partaker of the inheritance of the Saints in light , not having spot or wrinkle , or any such thing , but holy and without blemish , the sonne of thy love , through Christ . Thou hast promised that if I returne unto thee , thou wilt receive me , and that if I seek thee early , I shall finde thee , that thou wilt have mercie upon me , and wilt abundantly pardon all my sinnes , heale my backeslidings , and love me freely . O Lord , it is not sinne in the highest degree , when it is out of measure sinfull , and is come to the full , that can hinder the Sunne of righteousnesse from arising , with healing in his wings , on any humbled soule : no , for where Sinne abounded , Grace doth much more superabound : and where shall , or can the skill of thee , our heavenly Physician , be so much seene , so much adored , and magnified , as in healing a poore soule , weltring and wallowing in its bloud , and desperately wounded unto everlasting death ? O speake thou the word and my soule shall live . Subdue mine iniquities , and cast all my sinnes into the depths of the Sea. O redeeme me from my former vaine conversation , that I may renounce the hidden things of dishonesty : turne thou mee and I shall be turned , betroth my soule unto thee in faithfulnesse , make with me a covenant of peace . And because no man can come to thee , except the father which sent thee draw him ; O draw me ; and I will run after thee ; open my blinde eyes , say Epphata to my deafe eares , touch my lips with a coale from thy Altar , that my iniquity may bee taken away , and my sinne purged , then shall my lame feet leape as an Hart , and my dumbe tongue shall sing forth thy praise . A new heart doe thou also give me , and a new spirit doe thou put within me , and take away the stony heart out of the midst of me , and bestow upon me an heart of flesh : and put thy spirit within mee ( as thou hast promised ) and cause me to walke in thy statutes , and to keepe thy judgements and doe them . And for the time to come , Lord make me more zealous of thy glory , more profitable in wayes of my calling , more carefull to doe and receive all possible good that I can . Alas I have beene a barren tree , thou hast planted mee neere the rivers of water , hast digged about me , and taken much paines with me , but I am still unfruitfull , thy glory is not so deare unto me as it ought to be ; nor is my owne salvation , or the edification of others , so sincerely indevoured by me , as was meet . O turne me into another man , circumcise the foreskinne of my heart , let the time past of my life suffice to have served , and live in sinne . Give mee grace now in this my day , to know the things that belong to my peace , to make use of this time of my visitation , to lay hold on eternall life , to take the kingdome of heaven by violence : now thou standest at the doore and knockest , O let me open unto thee , that thou mayest enter in , and sup with me . Give mee grace to worke out my salvation with feare and trembling , to bee often in calling upon thee in prayer , and lifting mine eyes up to the hills from whence both pardon of sinne , and power over sinne must bee expected . Make mee often search and trye my wayes , and examine my selfe , whether I be in the faith or no. Now I beseech thee to heare me , and helpe me ; doe away the iniquity of thy servant , cover my transgressions , and let my sinnes bee blotted out from before thee , for the Lord Iesus Christs sake . Amen . Amen . Some particular formes of PRAYER . For the English Colonies and Plantations in New-England , Virginia , &c. O Most high God , Possessor of heaven and earth , the heaven , and the heaven of heavens , is the habitation of thy holinesse and of thy glory ; by thee the Mountaines were brought forth , and thou hast formed the earth , and the would , and hast given it to the children of men for a possession ; And by thy word of blessing hast commanded man , to encrease and multiply , and replenish the face of the earth : We in this nation have found thy gracious Providence over us , in thy continuall protection and preservation ; for thou hast strengthned the bars of our gates , and blessed our children within us , thou hast set peace in our borders , and hast abundantly given us blessings of the brest , and of the wombe : insomuch that wee are exceedingly multiplyed , so that the place where wee dwell is too narrow for us , for our seed is become as the sand , and the offspring of our bowels , as the gravell thereof : And now O Lord , thou of thy good providence , hast espied out for us , an exceeding good land , watred with the dew of heaven from above , blessed with the farnesse of the earth from beneath , and hast made roome for us to bee planted therein , that wee who are growne into so great a nation , and are thronged at home , may swarme out , and bee gathered thither , for the glory of thy great name , the honour of this Kingdome , and the further enlargement of our Kings dominions . O let their designe be holinesse to the Lord , honour and wealth to our nation , and enlargement also to the kingdome of thy Christ , who are transplanted into those remoter parts of the world . Build a place of rest for thy tabernacle among them , that the heathen that have not knowne thee , and the families that have not called on thy name , may by this meanes bee delivered from the power of darkenesse , and translated into the kingdome of thy deare sonne . Bee thou a wall of fire round about our people , and a little Sanctuary unto them : Let no sonne of wickednesse approach neere , to hurt them , build them up into a nation ; there plant them , and make them to dwell in safety : Let no seditious Sheba be author of faction or schisme among them And as thou causest the Sun to arise upon all the earth , so that nothing is hid from the heate thereof , so le● there bee no speech , nor language , where the voyce of thy Gospell is not heard . Let thy way be knowne upon earth , and thy saving health among all nations : cause the Sunne of righteousnesse to arise with healing in his wings , upon all those that sit in darkenesse , and the shadow of death , to guide their feete into the way of peace : Give thy sonne Iesus the heathen for his inheritance , and the uttermost parts of the earth for his possession . Make all the Kings of the earth to fall downe before him , and all nations to doe him reverence . That his dominion may bee from Sea even to Sea , and from the rivers even to the ends of the earth . That Tarshish , Pul , and Lud that draw the bow , Tuball , and Iavan , and the Iles afarre off , that have not heard thy ●ame , neither have seene thy glory , may be brought into the houshold of faith , and be joyned to the people of the God of Abraham , and so bee made one folde under that great shepheard and Bishop of their soules . Those sinners of the Gentiles , O Lord draw them out of the darkenesse of Paganisme , Idolatrie , ignorance , and superstition ; and though they now bee wallowing in their blood , yet let it bee the time of love with thee , and say unto them live : spread thy skirt , over them . Let the light of the glorious Gospell of Iesus Christ shine unto them , that they may turne from the service of dumb Idols , yea , of very Devils , to thee the living God. Teach them to know thee the onely true God , and whom thou hast sent Iesus Christ ; open the doore of faith unto them that they may beleeve in the name of thy Sonne ; grant them repentance unto life , that they may be saved ; light up among them , some burning and shining lamps , to beare thy name among them , that the grace of God which bringeth salvation , may appeare unto all men : that so they which are without Christ , being aliens from the Common wealth of Israel , and strangers from the covenants of Promise , that have no hope , and are without God in the world , may heare the voyce of the Sonne of God , and live . To this end , plant thy grace , and feare , in their hearts , who are of that Colonie and Plantation : make them wise to win those poore soules , by their unblameable conversation , being zealous for thee , gentle towards them , apt to teach them , patient ▪ in meeknesse instructing them , if God peradventure will give them repentance to the acknowledging of the truth , and that they may recover themselves out of the snare of the Devill , who are taken captive by him at his will. O Lord this is a worthy worke , and who is sufficient for these things ! therefore doe thou make bare thine owne almighty arme , bring in the fulnesse of the Gentiles , give them where Satans throne is , an heart to perceive , and eyes to see , and eares to heare the word of thy grace ; that the ends of the earth may see the salvation of God , and they that dwell in the uttermost parts thereof may be converted unto thee : then shall the earth bee filled with the knowledge of the Lord , as the waters cover the sea , and they shall feare the name of the Lord from the West , and his glory from the rising of the Sunne . Amen . A Prayer to bee prepared against Death , &c. O Thou eternall , immortall , invisible , and onely wise God , who stretchedst forth the heavens , and laidst the foundations of the earth , and formedst the spirit of man within him ; thou art the former of al things , thy spirit did at the first make mee , and the breath of the Almighty hath given mee life : thou hast clothed mee with skin and flesh , and fenced mee with bones and s●●ewes , my substance was not hid from thee , when I was made in secret , and curiously wrought in the lowest parts of the earth : thine eyes did see mee when I was yet unperfect , and in thy booke all my members were written , which in continuance were fashioned , when as yet there was none of them before . And thou Lord tookest me out of the wombe , thou didst make me hope when I was upon my mothers breasts , thou hast fed me , and led me all my life long unto this day : when I have passed through the waters , thou hast beene with me , and through the rivers , they have not overflowed me ; thou hast carryed mee on Eagles wings , and in the time of trouble hast preserved me safely under thy feathers , and there hath not one haire of mine head fallen to the ground , without thy Providence ? But what man is hee that liveth , and shall not see death ? our dayes on the earth are as a shadow , and there is none abiding ; we spend our yeares as a tale that is told : our life is even as a Vapour that appeares for a little time , th●n vanisheth away : wee build our house as a moth , and as a booth that the Keeper maketh . We have here no continuing Citie , all flesh is grasse , and all the goodlinesse thereof as the flower of grasse . Man that is borne of a woman , is of few dayes , and full of trouble , he commeth forth like a flower and is cut downe ; hee fleeth also as a shadow , and continueth not . O Lord my times are in thy hand , all my dayes are determined , the number of my months are with thee , thou hast appointed my bounds which I cannot passe , I must one day returne to the ground , for dust I am , and to dust I must returne : thou wilt bring me to death , and to the house appoynted for all living , where I shall make my bed in darkenesse , and must say to corruption , thou art my father , and to the wormes , thou art my mother and my sisters . O that I were wise and did understand this ! that I could consider my latter end ! that whether I live , I might live unto the Lord , or whether I dye , I might dye unto the Lord ; that both living and dying I might bee the Lords ! then should I use the world , as if I used it not , then would I not bee conformed to the men of this world , who have their portion in this life , whose God is their belly , who make pleasures , and honour , and riches their God , and mind only earthly things . But by that irreversible sentence of thine , In the day thou eatest thereof thou shalt dye the death , it is appoynted unto all men once to dye our fathers where are they ? and the Prophets , doe they live for ever ? they all are gone downe into the chambers of death , there they rest together in their beds , till the heavens be no more , they shall not wake nor bee raysed out of their sleepe : and I my selfe also who am a sonne of Adam , and formed out of the same clay , I must ( when my dayes be fulfilled ) sleepe with my fathers , and goe the way whence I shall not returne . Truly the light is sweete , and a pleasant thing it is for the eyes to behold the Sunne , and yet thy favour , presence , and light of thy countenance is better than life : whilest I am in the flesh , I am absent from thee , and thou hast taught mee , that the day of death is better than the day when I was borne : Blessed are the dead that dye in the Lord , for they rest from their labours , and their workes follow them . And that I may dye in thee , O make me to live to thee , O teach mee so to number my dayes , that I may apply my heart unto wisedome ; that all the while my breath is in me , and the spirit of God is in my nostrills , I may glorifie thee on earth , and finish that worke thou givest me to doe ; because there is no worke , nor device , nor knowledge in the grave whither I am going . O make mee to passe the time of my Sojourning heere in thy feare , because the night commeth , in which I cannot worke : So long as this my day lasteth , let me live as a child of the light , let my behaviour be , as becommeth holinesse , adorning the doctrine of God my Saviour in all things , that I may praise thee my God whilest I have my being , and my conversation may be in heaven , even whilest I Sojourne heere on earth : and the life which I now live in the flesh , I may live by the faith of the Sonne of God , that the world may be crucified unto me , and I unto the world . For to this end , our Saviour Iesus once tasted death for every man , and humbled himselfe , and became obedient , even to the death of the crosse , that they which live should not henceforth live unto themselves but unto him , which dyed for them , and rose againe . When therefore my race is finished , and I have served out my time . O let mee dye the death of the righteous , and let my last end , be like his ! Let my soule be bound up in the bundle of life with the Lord my God , shew me the path of life , In thy presence is fulnesse of joy , at thy right hand there are pleasures for evermore . Pardon all my Sinnes , heale my backe-slidings love me freely , subdue mine iniquities , and cast all my Sinnes into the depths of the Sea. Give me peace of conscience , and joy in thee , that when dust shall returne againe to the earth as it was , my spirit may returne to God who gave it . Amen . A Prayer for a Scholler . O Lord , thou art the Father of lights , every good gift , and every perfect gift is from above , and commeth downe from thee ; thou hast commanded that if any lacke wisedome , he should aske it of thee ; thou it is that givest to the simple sharpnesse of wit , and to the child knowledge and understanding . O give unto me thy servant , a wise and understanding heart , and make learning delightfull unto my soule , that I giving attendance unto reading , may meditate upon the things that shall be taught me , and give my selfe wholly thereunto , that so my profiting may appeare unto all . O make mee also to learne Christ , in whom are hid al the treasures of wisedome and knowledge ; that I may grow up before thee as a plant of righteousnesse . And because Paul may plant , and Appollos water , but it is thou alone that canst give the increase , command thy blessing from heaven that it may rest upon my studies . It will be in vaine for me to rise early , and to sit up late , unlesse it please thee to prosper mine endeavours . O doe thou bestowe on mee knowledge and skill , in all learning and wisedome , as thou didst on Daniel and his three companions . And as Moses was learned in all the wisedome of the Aegyptians , so also incline mine eare to wisedome , and apply mine heart unto understanding , that I may say unto wisedome , thou art my Sister , and call understanding my Kinswoman : make me to seeke her , as silver , and to search for her as hidden treasures , to be instant in season , and out of season , in labours more abundant , in watchings often , applying my heart to know , to search , and seeke out wisedome and the reason of things . O make me in the morning to sow my seed , and in the evening not to withhold mine hand , that I may take hold of instruction and not let her goe , but keepe her , for shee is my life . Make me swift to heare , carefull to redeeme the time , wisely husbanding those opportunities I have to learne , that with all my getting I may get understanding , and may not onely learne the wisedome of heathen , and prophane Authors , but that wisedome also which is from above , and heavenly , which may give me an inheritance among all them that are sanctified . Lord set thy stampe on this my pliable and waxie youth , that it may bee holinesse unto thee , season my heart with thy feare betimes , let me set thee alwayes before mine eyes , that as Samuel , Iosiah , and Solomon , I may learne to know thee the Lord God of my Fathers , and serve thee with a willing mind , make me to give to thee the first fruits of my yeares , and to remember thee my creatour in the dayes of my youth , whilest the evill dayes come not , thus laying up a good foundation for the time to come . Thou hast promised that if I seeke thee , thou wilt be found of me , but if I forsake thee , thou wilt cast me off for ever ; make me therefore diligent to know the Scriptures of a child , which are able to make me wise unto salvation ; let thy glory be the end , thy word the rule , thy spirit the guide , thy will the law , thy promises the comforts of my life , that thus acquainting my selfe with thee betimes , and abhorring all prophane and Atheisticall conceits of thee , thy wayes , & worship , I may by thy grace suppresse all filthy and unholy thoughts , fancies and desires , & so fly the lusts of youth . Thou hast made me to bee borne into thy Church , and hast even from my infancie received me into thy covenant , O that there were such an heart in me , that I might serve thee alwayes ! Give me patient , obedient , humble , dutifull , and discreet carriage , to all my Supiriours : to him especially at whose feet , as Saint Paul at Gamaliels , I now sit : make me painfull , and industrious , carefull to please him , reverencing his authority . Make mee affable , loving , courteous , harmlesse , and of winning behaviour towards my Equalls and Inferiours , being gentle , and easie to be intreated by them all . Pardon and heale the frailties , follies and infirmities of my youth , give me understanding to conceive , largenesse of heart , and capacity to apprehend ; confirme my memorie to retaine , my invention to finde out , and attaine to humane literature . Prosper all my labours , and make me wise , to understand mine owne wayes , to save mine owne soule , that I may bee a comfort to my Parents , and honour to thy Gospell , an example of Learning , Pietie , and vertue to all my Equalls : that so I may heereafter become a profitable instrument of thy glory either in the church or common wealth , as thou shalt see it best in thine heavenly wisedome , and most agreeable to mine owne disposition , that thus glorifying thee in my life , I may be blessed of thee in my death , and glorified for ever with thee in the world to come , Amen . A Prayer for a Trades-man , Merchant , &c. O Lord , the righteous God , that triest the reines and the heart , thou lovest truth in the inward parts , and hast commanded all those that call upon thy name to depart from iniquity , and to put away lying , speaking the truth from his heart , every man unto his neighbour , not using false weights , deceitfull ballances , or unjust measures : and wouldest that no man should goe beyond , and defraud his brother in any matter , because that the Lord is the avenger of all such . O Lord , the heart of man is deceitfull above all things , and desperately wicked , and in nothing more discovers it selfe , than in the gaine of unrighteousnesse . The love of money is the roote of all evill , which while some have coveted after , they have erred from the faith , and pierced themselves through with many sorrowes . Thus in buying , and selling , and trading with each other , so they may lade themselves with thicke clay , they care not to load their consciences with heavie Sinne. Thus it often is , as with the buyer , so with the seller : 'T is naught , 't is naught , saith the buyer , but when he is gone his way he boasteth : and how many severall tricks of deceit , and sleights , there are practised by the cunning craftinesse of men that lye in waite to deceive , which the false and dissembling heart of man is guilty of , thou onely knowest , who searchest the heart , and tryest the reines , and wilt one day bring to light the hidden things of dishonesty and darknesse : so that as a naile sticketh fast betweene the joyning of stones , so doth Sinne sticke close betweene buying and selling . O Lord what shall it profit me to win the whole world and to lose mine owne soule ? could I rejoyce because my wealth was great , or because my hand had gotten much ? If I should get my house full of silver , and gold , heaping up silver as dust , and fine gold as the mire in the streets , or prepare rayment as the clay , being filled with all precious and pleasant riches ; yet thou that hatest false ballances , and the bag of deceitfull weights , canst blow upon all my substance , that it shall melt away , by thy blast it would perish ; a fire not blowne should consume it suddenly : thou couldst make my riches to take them wings and fly away as an Eagle towards heaven , to vanish as a dreame , and not bee found , or chased away as a vision of the night . And thou hast in thy assured mee , that hee that getteth riches , and not by right , shall leave them in the midst of his dayes , and at his end shall bee a foole : and howsoever bread of deceit may bee sweet to a man , yet afterwards his mouth shall bee filled with gravell . O let mee never be given over to that reprobate mind , supposing that gaine i● godlinesse ; Let mee not grind the face of my brother , or pant after the dust of the earth , on the head of the poore , making the Ephah small , and the shekell great , and falsifying the ballances by deceit . Never let me bee so greedy of gaine , that in the seeking thereof I should enlarge my desire as hell , or as death , that cannot be satisfied . O make me to hate and take heed of guile : Let not my soule bee poysoned with the mammon of unrighteousnesse , that I should by lying and fraud , obtrude bad wares on the men I trade withall , for hereby I should take the name of my God in vaine , and cause thy Gospell to bee evill spoken of ▪ Wicked ballances and the bag of deceitfull weights are an abomination unto thee , and much better will a dry morsell be , or a dinner of greene herbes gotten by honest dealing , then a stalled Oxe by coozening and deceit : Godlinesse with contentment is great gaine , but they that will bee rich fall into temptation , and a snare , and into many foolish and hurtfull lusts , which drowne men in destruction , and perdition . O Lord , faith and a good conscience are speciall jewels , a precious treasure : Let not mee make shipwracke of them for every trifle ; how ever prophane and godlesse men may disesteeme them , they are not to bee valued with the gold of Ophir , with the precious Onyx or the Saphire . Let mee ever remember that golden rule , to doe unto other men as I would they should doe unto me . And if by my industry , thou doest please to blesse my estate , that my riches doe encrease , O let me not set my heart upon them , making gold my hope , or saying to fine gold , thou art my confidence ; or if I shall wax poore , and fall into decay through crosses , and losses by thy hand of providence , and not by mine owne negligence , sloth , or ill husbandry , yet make mee to learne in whatsoever state I am , therewith to bee content , and may know both how to be abased , and how to abound , to be full , and to bee hungry , which grace I beseech thee to grant me for Christ Iesus sake . Amen . A Servants Prayer . MOst holy and great God , thou hast commanded servants to be obedient to them which are their masters according to the flesh , with feare and trembling , in singlenesse of heart , as unto Christ : not with eye-service as men-pleasers , but as the servants of Christ , doing the will of God from the heart . Therefore as thy good hand of providence hath placed mee in this condition , so I beseech thee , give me thy grace , that with good will I may doe service , as to the Lord and not unto men , knowing that whatsoever good thing any man doeth , the same shall hee receive of the Lord , whether he be bond or free . O teach me therefore , first to serve , and to feare thee ; for thy service is perfect freedome ; thus being the Lords free man , I shall no more be a Servant but a Sonne , and heire of God through Christ . To this end make thy face to shine upon thy servant , be thou with me in all that I doe , and let the beauty of the Lord my God be upon mee and establish thou the worke of my hands upon me , that thy blessing may be upon all that my master hath in the house , and in the field : make thou a hedge about him , and about all that he hath on every side , and blesse thou the worke of his hands , that his substance may be encreased in the Land. And as thou blessedst Laban for Iacobs sake , Potiphar for Iosephs sake , Obed Edom for the Arkes sake , Ahab for Obadiahs sake , so also I beseech thee to blesse me and all the things that are under my hand : cause thy blessing to rest in my masters house , prevent him daily with blessings of goodnesse , that he may learne by experience , that thou Lord , hast blessed him since my comming . O make mee a faithfull and a wise servant as Eliezer unto Abraham , that if my master commit his goods into my hand , and make me ruler over his houshold , to appoint them their worke , to give them their meate in due season , I may with all my power serve him therein , not eating the bread of idlenesse , nor brawling nor quarrelling with my fellow servants , but make me to be peaceable , gentle , easie to bee intreated . Let me not be sloathfull in businesse , or indammage my master by my neglect , but desirous to promote his good , and to please him in all things ; not answering againe , not purloyning , but shewing all good fidelity , that I may adorne the doctrine of God my Saviour in all things . And though my master should become a hard man , and should make my life bitter with sore bondage , making me serve with rigor , yea though he make me a hewer of wood , or drawer of water , or imploy me even to the basest offices , yet let not my proud heart swell and repine hereat . Grant that I may submit my selfe under his hand , not onely when hee is good , and gentle , but also when he is froward , even when I am bu●feted for my faults ; remembring my blessed Saviour , that tooke on him the forme of a servant , who though he was our Lord and Master , yet willingly gave himselfe an example and patterne of all patience , and humility . And although with One simus , I have beene sometimes unfaithfull and unprofitable heretofore , yet make me profitable to my master for the time to come : that he may receive me , not now as a servant , but above a servant : never suffer me like Iudas in a religious family , to be ungodly , to betray my master , or bewray his secrets , nor a lying , covetous , and dissembling servant as Gehezi , nor as Ziba , slandering my master : but counting him worthy of all honour , that he being a beleever , I may not despise him because he is a brother , but rather doe him service because he is faithfull and beloved , pertaker of the benefit of thy Sons redemption . Let my behaviour be as becommeth holinesse , grant that with patience I may beare his threatnings , chidings , revilings , because thou hast taught mee , that a soft tongue breaketh the bones . Make mee wisely to forbeare , and in my patience to possesse my soule , referring all my wrongs , and injuries to thee , though he should not doe unto mee that which is just and equall ; knowing that even hee also hath a Master in heaven , neither is there respect of persons with thee . O Lord I beseech thee , let now thy eare bee attentive to the prayer of mee thy servant , who desires to feare thy name , and prosper I pray thee thy servant this day , and grant me grace instantly to serve thee , that so thou who hast the hearts of all men in thy hands , as the rivers of water , maist give me favour in the sight of my master , that my worke and labour may bee accepted . O Lord I beseech thee free me from sinne , that I may become a servant of righteousnesse ● alasse I have made thee too long , to serve with my sinnes , I have wearied thee with mine iniquities : pardon I pray thee all my transgressions , and enter not into judgement with thy servant , for in thy sight no flesh living shall bee justified : let mee not henceforth serve sinne any longer , but grant that I may serve thee in holinesse , and righteousnesse all the dayes of my life . Amen . Lord Iesus Amen . A thankesgiving to our Saviour Iesus Christ . MOst loving Lord , and blessed Saviour , the mighty God , everlasting Father , Prince of peace and life , the rocke of my salvation , the fountaine opened to the house of David , and to the inhabitants of Ierusalem for sinne and for uncleannesse , the Lambe of God that takest away the sinnes of the world , who now art set downe at the right hand of the Majestie on high , and yet hast respect unto thy poore members here on earth . O Lord heare , O Lord forgive , O Lord accept the groanings of my humbled soule , which followeth ●a●d after thee , which thirsteth & longeth for thee in a dry , and barren land where no water is . O my sweet Saviour , very loving hast thou beene to me , thy love to me was wonderfull , passing the love of women : at the which so infinit , so unconceivable , unchangable , everlasting and undeserved love of thine to me a miserable sinner , the very Angels stand amazed , desiring to prie into the mysterie of thy incarnation , and admire to see thee ( the brightnesse of thy Fathers glory , and the expresse image of his person ) assuming a nature inferiour to theirs : who though thou wert Lord of Lords , King of Kings , the image of the invisible God , the first borne of every creature , heire appointed of all things , by whom also the worlds were made , yet tookest upon thee , the forme of a servant , and wast made in the likenesse of men , being delivered to death for my sinnes , and made a curse for mee . Was there ever love like this love of thine , that one should dy for his enemies ? from the beginning of the world was it ever heard before , that God should become man , to save man from the wrath of God due to mans sinne ? But thou art that good Shepherd that givest thy life for thy Sheepe , and thou hast loved me , and washed me from my sinnes in thy owne bloud , and delivered me from the wrath to come . O Lord Iesus Christ , thou , thou onely art the hope of Israel , the Saviour thereof in the time of trouble ; whom have I in heaven but thee , and there is none upon earth that I desire besides thee : without thee , and out of thee , there is nothing amiable , worthy the setting my heart upon . Let the world love it selfe , let men be Idolaters of their owne concupiscences , of their goods , lives , wisedome , reputation , &c but cause thou me to forsake , and to hate all things for thee , and to count them dung , that I may winne Christ . Let my heart take no greater pleasure than to see thee glorified in the world , and enthronized in my owne soule . Thou art my portion for ever , hee whom my soule loveth , whose love to mee is better than wine , the Lord my righteousnesse . Who shall now lay any thing to the charge of thine Elect ? seeing thou dost justifie , who can condemne ? I desire to know nothing but thee crucified , to love nothing more than thy sacred selfe , I desire onely to be found in thee , not having mine owne righteousnesse ( which indeed is none ) but to bee clad with the garments of thy salvation . O sweet Iesus spread thy skirt over me , for thou art my neere kinsman , true Immanuel , God with us , God for us . Never , I beseech thee , suffer me to bee unmindfull of , unthankfull for that wonder of all thy wondrous workes , my eternall redemption , and salvation by thy precious bloud . Order my conversation aright , to the pleasing of thee in all my desires , thoughts , words , & actions , that I may not henceforth live to my selfe , but unto thee , which hast dyed for mee and rose againe . Guide mee Lord with thy counsell whiles I live on earth , and afterward , receive me to thy glory . Amen . A thankesgiving to God for his wonderfull deliverance of our King and state from the Gun-powder Treason , Novem. 5. 1605. LOrd God Almighty , glorious in holinesse , working wonders alway for thy poore Church , and in the greatnesse of thine excellencie , confounding all those that are implacable enemies to thine elect : we the people of this land ( who have , at this day , tasted and seene how gracious thou art in saving us by so great a deliverance , as the like was never heard of , since man dwelt upon the fa●e of the earth ) doe with all humble and hearty acknowledgement , prayse and blesse● thy glorious name , for that admirable and strange deliverance which thou graciously vouchsafedst to our King , Prince , Nobles , and the whole body of this Kingdome , and state assembled together in the high-court of Parliament . How great a cause have wee to praise thee day by day , and to blesse thy name for ever & ever who hast given us such deliverance as this ? which if ever we forget , let our tongues cleave to the roofe of our mouth : Doubtlesse unto God the Lord belong the issues from death ; it was thou that saidst hither to shall yee goe and no further , here shall the proud waves of your hellish attempts stop themselves , O yee popish conspiratours , your mischiefe shall returne upon your owne head , and your violent dealing shall come downe upon your owne pate : and all that see it shall say this hath God done , for they shall perceive it was thy worke . Blessed be thy name O Lord , who hast not given us as a prey unto their teeth , that kept the proud waters from going over our soule , and deliveredst us from so great a death , thou hast broken the jaw-bone of those ravening Lyons , and hast plucked us as a prey out of their teeth : our soule is escaped as a bird out of the snare of the fowler , the snare is broken and we are delivered . Not unto us O Lord , not to us but to thy name , be the praise for ever given , that thus savedst thy people with an outstretched hand , and watchedst betwixt our enemies and us : they thought to have cut off head and tayle , branch and rush in one day , to have swallowed us up alive as the grave , and whole as those that goe downe into the pit : but themselves are salne into the pit which they digged for us : Righteous art thou O Lord God of recompences , just and true are thy judgements , who maintainedst our right and our cause , and gavest not the soule of thy turtle into their hands , but gavest them blood to drinke for they were worthy . Blessed be thy name , who redeemedst our life from destruction , and thus crownest us with loving kindnesse : thou satest in heaven and laughedst them to scorne , thou Lord hadst them in derision , and though they cursed , yet thou didst blesse us , yea thou didst curse them , and didst blow upon them in the fire of thy wrath , and dashedst them in pieces like a Potters vessell . They digged deepe to hide their counsell from thee , but the darkenesse ●ideth not from thee , thou broughtest to light their workes of darkenesse , thou causedst their own tongus to ma●e them to fall — thus when thou pleasest to worke for thy Church — a bird of the aire shall carry the voyce , and that which hath wings shall discover the matter : and in the thing wherein they deale proudly thou wilt bee above them . They tooke craftie counsell against thy Saints , and were mad against thy people , and sworne together against us and had their mischievous device not beene defeated by thee , our land had beene as Sodome , our people as Gomorrah a desolation , our Cities Golgotha , our fields Aceldama . Cursed bee their anger for it was fierce , and their wrath for it was cruell : but blessed bee thou O Lord , who savedst us by a great deliverance , and gavest us not over to the will of our enemies into the hands of bruitish men , and skilfull to dust oy , more fierce then the Evening Woulues , bloody , and breathing out cruelty . This was none other but the finger of God , this was thy doing O Lord , and it is marvellous in our eyes ; this is the day which thou hast m●de to be unto us , a good day , a day of blessings and prayses , we will rejoyce and be glad in it , yea and the children which are yet unborne shall arise , and for it praise thy name , and tell it also unto their children , that even to perpetuall generations , we all may remember this day ( as the Iewes did their feast of Purim ) and keepe it throughout every generation , every Family , every Province , and every Citie , that it may not faile from among the people of this land , nor the memoriall of it perish from our seed . Still confound all their devilish practises , blast their purposes , infatuate their policies , as many as have evill will to Zion . Let the ravens of the valies picke out those eyes , and the young Eagles eate them , as many as rejoyce not to see thy Gospell flourish , nor thy Saints prosper , nor the welfare of this state and Church all their dayes . So let all thine enemies perish O Lord ! but let them that love thee bee as the Sunne when hee goeth forth in his might — Amen . Deut. 4. 7. What nation is there so great who hath God so nigh unto them , as the Lord our God is in all things that we call upon him for ? Happy art thou O Israel , who is like unto thee , O people saved by the Lord , the shield of thy helpe , and who is the sword of thy excellencie ! and thine enemies shall be found lyars unto thee — A Praxis upon the Holy Oyle , shewing the Vse of the Scripture Phrases , In Praying , meditating , writing Letters , exhorting , comforting , reproving , &c. yea in any Christian dutie , on any occasion to be performed . For Example . Wouldst thou in the time of dearth , and famine , insert a seasonable petition or two , into thy prayers , that God would please to provide for thee , thy family — and the poore — &c. to remove this judgement , and send plenty — Turne then to the Heads , Famine , Poore , Plenty , provide — &c. Let me ( if thou wilt ) spell thee out this lesson , and shew thee the way-thus then - O Lord , the God of the Spirits Scripture . Numb . 27. 16. Head. GOD of all flesh — who givest to the beast Scripture . Psal . 247 9 his food , and to the young ravens which cry — the God which Scripture . Gen. 48. 15. hast fed us all our life long unto this day — and hast said thou wilt never Scripture . Heb. 13. 5. leave us , nor forsake us , Give us this day Scripture . Math. 6. 11. Head. Compe ∣ tencie . our daily bread — feed us with food Scripture . Fro. 30 8. convenient for us — The eyes of all wait Scripture . Psal . 145. 15 -16. Head. Provide . upon thee , and thou givest them their meate in due season , thou openest thine hand , and satisfiest the desire of every living thing : — Look Scripture . Deut. 26. 15. downe now from thy holy habitation , from heaven , and Head. Famine . kill not the assembly Scripture . Exod. 16. 3. of thy people with hunger — Thou hast Scripture . Amos 4. 6. given us cleannesse of teeth in all our Cities , and want of bread in all our palaces — Scripture . Hos . 2. 9. thou hast taken away thy corne in the time thereof — Scripture . Ezek. 5. 16. and hast sent upon us the evill arrowes of Famine — O Lord the Land Scripture . Hos . 4. 8. Head. Satisfie . mourneth , and every one that dwelleth therein doth languish — they that were full have hired Scripture . 1 Sam. 2. 5. out themselves for bread , — and yet Scripture . Eccles . 6. 7. the appetite is not filled . Our bread formerly Scripture . Gen. 49. 20. Head. Plentie . hath bene fat , and we have enjoyed royall dainties — the Lord our God Scripture . Deut. 7. 2. hath beene with us , and we have lacked nothing — we have Scripture . - 8. 9. Head. Abound . lived in a Land , wherein wee have eaten bread without scarsenesse — in Scripture . Iudg 18. 10 a place where there is no want of any thing that is in the earth — But now for Scripture . 2 King. 8. 1. our sinnes thou hast called for a Famine , Head. Famine . and it is also come — Scripture . Psal . 105. 16. and thou hast broken the whole staffe of bread — such as Scripture . Iob 20. 22. have hither to beene in the fulnesse of sufficiencie , are likely now to bee in straits — some that Scripture . 1 Sam. 25. 36. Head. Feast . have held feasts in their houses like the feasts of a King — are hardly bestead & Scripture . Isai . 8. 21. Scripture . Iudg. 19 5. hungry — & would now comfort their heart with a morsel Head. Eat . of bread — Many Scripture . Deut. 15 8. that have opened their hand wide unto their brethren — distributing to the Scripture . Rom. 12. 13. Head. Liberall . necessitie of the Saints — are now Scripture . Lev. 25. 35. Head. Almes . themselves waxen poore and falne into decay — and are Scripture . Iam. 2. 15. Head. Poore . de●titute of daily food . Lord open unto Scripture . Deut. 28. 12 us thy good treasure — and let not Scripture . Gen. 41. 30. Head. Plentie . the Famine consume the land — minister Scripture . 2 Cor. 9. 10. bread for our food — - Head. Feed . and fill the hungry Scripture . Luk. 1. 53 soule of thy people with good things — - that there may bee Scripture . Psal 144. 11. no complaining in our streets . Thou hast promised thou wilt abundantly Scripture . Psa . 132. 15 blesse our provision , and wilt satisfie the poore with bread — Open now unto us the windowes Scripture . Mal. 3. 10. Head. Plenty . of heaven , and poure us out a blessing — that our Scripture . Psal . 144. 13. garners may be full , affording all manner of store — with Scripture . Gen. 27. 37. Head. Abound . corne also and wine doe thou susteine Scripture . Psal . 104. 15. us — and with bread which strengthens mans heart . — Stirre Scripture . Ezra . 1. 1. Head. Perswade . up the spirit — bow Scripture . 2 Sam 19. 14. Scripture . 2 Kin. 15. 20 the hearts of — the mighty men of Head. Rich. wealth — that have Scripture . Pro. 28. 19. plenty of bread — Head. Abound . whose portion is Scripture . Hab 1. 16. fat , and their meat plenteous — to remember the poore — Head. Almes . to draw out their Scripture . Isai 58. 10. soule to the hungry , and satisfie the afflicted soule — not Scripture . Iob 31. 17. eating their morsell alone — but sending Scripture . Nehe. 8. 10 portions unto them for whom nothing is prepared — and Scripture . Esth . 9. 22. gifts to the poore . — O make them put Scripture . Col. 3. 12. on the bowells of mercy — being kind Head. Compassi ∣ on . to their brethren , Scripture . Eph. 4. 32. and tender hearted — rich in good Scripture . 1 Tim. 6. 18. workes — ready to distribute , willing to communicate — Scripture . Deut. 15. 7. not hardening their heart , nor shutting their hand from their poore brethren — that wee may all , eate in plenty , Scripture . Ioel 2. 26. and bee satisfied , and praise the name of the Lord our God , that hath dealt wonderously with us — giving us Scripture . 1 Tim 6. 17. richly all things to enjoy . Amen . In the time of Drought thou mayest thus poure out thy soule to God in prayer . O Lord , thou art the father of Scripture . Iob. 38. 28. the raine , thou hast Head. Raine . begotten the drops Scripture . Deut. 28. 12. of dew — Wee bese●ch thee to open now unto us thy good treasure , the heaven to give us raine unto our land in his season — because Scripture . Ier. 14. 4. the ground is Head. Drought . chapt — the land perisheth and is burnt Scripture . - 9. 12. Head. Drie . up like a wildernesse — In our wants Scripture . Psal . 68. 9. heretofore thou O God didst send a plentifull Raine , whereby thou didst confirme thine inheritance when it was weary — but now thou stayest Scripture . Iob. 38. 37. the bottles of heaven — the showers Head. Clouds . Scripture . Ier. 3. 3. are with-holden from us , and there hath beene no latter raine — . Thus Scripture . Lev. 26. 19. for our sinnes thou hast made our heaven as iron , and our earth as brasse — and hast commanded the Scripture . Isai . 5. 6. clouds that they rain no raine upon us — How doe the Scripture . Ioel 1. 18. beasts mourne , and the heards of cattell Head. Drought . are perplexed , because they have no pasture ? — How Scripture . Ier. 12. 4. doth the land mourn and the herbes of every field wither ? — Command now therfore Scripture . Psal . 78. 23. O Lord the clouds from above , and open the doores of heaven — and water Scripture . Psa . 65. 10. Head. Heaven . the ridges of the earth abundantly , settle the furrowes thereof , make it soft with showres — Scripture . - 104. 14. cause the grasse to grow for the cattell , and herbe for the service of man — that thou mayest bring forth food out of the earth . — Drop Head. Raine . downe then yee heavens from above , and let the skies Scripture . Eccles . 11. 8. empty themselves upon the earth — Lord why bindest Scripture . Iob 26. 8. thou up the waters in thy thick clouds , and the cloud is not rent under them ? — O cause the showre Scripture . Eze. 34. 26. to come downe in his season , let there be showres of blessing — that the earth Scripture . Iam. 5. 18. may bring forth her fruit — that we may Scripture . Ier. 5 24. feare thee the Lord our God , that givest us raine , both the former and the latter in his season — Amen . Dost thou goe to visit some sicke friend , with whom thou shalt happily be desired to pray ; and wouldst thou bee able to speake a word in season to him — Run over with thine eye some of these heads — Pardon , Sinne , Sicke , Die , Death — Heaven , &c. and some choyse phrases of more speciall note and use , will offer themselves , which thou occasionally maist turne into Petitions — or make matter of comfortable meditation and discourse . Yea suppose thou thy selfe , wert falne sicke of the sicknesse wherof thou maist die — having received the sentence of death in thy selfe , — and that some friend ( as Isaiah to King Hezekiah ) should advise thee to set thine house , and heart in order , for thou must dye and not live , — thou mightst weepe out ( with Hezekiah ) this comfortable meditation - under these Heads , Heaven . Desire . Glorified . Death . Grave . Resurrection . O Heaven , the citie of our solemnities , a quiet habitation , a tabernacle Scripture . Isai . 33. 20. Head. Heaven . that shall not be taken downe , not one of the stakes thereof shall ever bee removed , neither shall any of the cords thereof bee broken ! — O Scripture . Psal . 63. 1. how my soule thirsteth for thee ! how Head. Desire . my flesh longeth after thee , in a dry and thirstie land , where no water is ! — But now ( O blessed day ! thrice welcome newes ! ) — the Head. Die. messengers of death Scripture . Pro. 16. 14. tell mee , that the Scripture . Gen. 47. 29. time drawes neere that I must dye — 1. And shall I so Head. Death . Scripture . Math. 25. 23. soone enter into the joy of my Lord ? is the time of my DEPARTING so Scripture . 2 Tim. 4. 6. neere at hand ? then blesse the Lord O Scripture . Psal . 103. 1. my soule , and all that is within mee bless his holy name ! — I have long lyen Head. World. Scripture . Dan. 7. 2. upon this great SEA — the world looking longly for this happy day , when one sweet gale of wind , my last breath , should wast me over Scripture . Hebr. 11. 10. unto a better countrey , that is an heavenly , — where Scripture . — 3. 11. I shall enter into REST , and bee Scripture . Col. 1. 12. partaker of the inheritance of the Saints in light . 2. Alas ! I am but a Stranger on this earth — and woe is Scripture . Psal . 120. 5. Head. Wicked . me that I Sojourne in Mesech , that I dwell in the tents of Kedar — my soule Scripture . — 6. hath too long dwelt Scripture . Mal. 3. 15. with such as — tempt Scripture . Ephe. 2. 2. Head. Profane . God — children of disobedience — that Scripture . Pro. 30. 12. are not washed from their filthynesse — I have beene long Head. Vngodly . absent from the Lord — But now Scripture . Eccle. 12. 5. I am going to my long HOME — to Head. Death . my Fathers House Head. Heaven . Scripture . Ioh. 14. 2. 3. where are many mansions — whither my Saviour is gone before to provide me a place — there Scripture . 1 Sam 20. 3 is now but a step betwixt me and life everlasting — Head. Glorified . I shall Scripture . 2 Cor. 5. 8. now shortly be present with the Lordbeing Scripture . Hebr. 7 26. seperate from sinners , and made higher than the heavens . 3. I dwell now Scripture . Iob 4. 19. in a house of clay , whose foundation is in the dust — an Head. Body . Scripture . 2 Cor. 5. 1. earthly Tabernacle which may bee crushed before the moaths — But ( blessed bee God ) now I am ●●itting to an House , Head. Heaven . not made with hands , but eternall in the Heavens , whose builder and Scripture . Heb. 11. 10. maker is God — 4. Why should I then feare death , Head. Death . though a King of terrours to ungodly Scripture . Iob 18. 14. men ? ●a● , with holy ●o● , All the dayes of Scripture . — 14. 14 my appointed time , I will waite till my CHANGE comef●r death is but a-Change , yea and a Head. Glorifie . Change , also for the better — for thereby , Scripture . Phil. 3. 21. Christ shall Change our vile body , that it may be fashioned like unto his glorious body — Scripture . 2 Co 5. 4. mortalitie shall bee swallowed up of life — then I shall hunger no more , neither thirst any more — nor sinne any more , O blessed Change ! ( for my sinning against my God , hath grieved me sore — hath even Scripture . Psal . 69. 20. made me weary of my life — and broken my heart ) but I shall then follow Scripture . Rev ▪ 14 4. the Lambe whither soever hee goeth . 5 What is Death , Head. Die. but a putting off the rags of mortalitie ? Scripture . 2 Cor. 5. 4. and why should I feare to be u●cloathed , or be loath to put off this corruptible , yea rather why should I not be gla● when I can find the grave ? For 6 — Now I shall Scripture . Iob 3 22. Scripture . Iob 7. 21. -14. 12. Head. Die. Sleepe in the dust — I shall lye downe , and not rise againe , till the heavens bee no more — I shall make Scripture . - 17. 13. my bed in darkenesse — I shall fall Scripture . 1 Thess 4. 14. Scripture . Acts 13. 36. asleepe in IESVS , and bee laid to my Fathers — where though wormes be spread under mee , and wormes cover me , and though after this skin , they Scripture . Iob 19. 26. shall destroy this body , Head. Resurrecti ¦ on . yet in my flesh I shall see God — Therefore as the Scripture . Psal . 42. 1. Hart panteth after the water-brookes , so panteth my soule after thee O God — My soule thirsteth , Scripture . 2 for God , for the living God , when shall I come and appeare Head. Life . before God ? — My times Lord Scripture . Psa . 31. 15. are in thy hand-thou breathedst into me , Scripture . Gen. 2. 7. at first , the breath of life — command Head. Die. Scripture . Tobit 3. 6. now therefore , my Spirit to bee taken from me , that I may be dissolved and become earth — and my soule returne to God that gave it . Father into thy hands I commend Scripture . Psal . 31. 5. my spirit , for thou hast redeemed mee , O Lord thou God of truth — Amen . An humble Soule , bemoaning it selfe under its many Sins , may thus pray . O My God I am ashamed , and Scripture . Ezr. 9. 6. Head. Ashamed blush to lift up my face to thee my God , for mine inquities are increased over mine head , and my trespasse is growne up unto the heavens — yet suffer me , O thou Holy Scripture . 2 King. 19. 22. Head. God. One of Israel — suffer me ( who am Scripture . Dan. 4. 17. Scripture . Iob. 30. 8. Head. Base . the basest of men — viler than earth — Scripture . 1 Tim. 1. 15 the chiefe of sinners — ) to bring Scripture . Numb . 5. 15 mine iniquity to remembrance — Head. Repent . to afflict Scripture . - 29 7. my soule in thy sight — to abhorre Scripture . Iob. 42. 6. Head. Humble . my selfe , and repent in ●ust and ●shes , — Scripture . Isai 57. 9. d●basing my selfe even unto hell — because of my manifolde Scripture . Amos 5. 12. transgressions Head. Sinne. and my mightie sinnes . Father I have sinned Scripture . Luk. 15. 21. against heaven and in thy sight , and am no more worthy to bee called thy Sonne — I have dealt treacherously Scripture . Hos . 5. 7. against thee , — and have gone a whoring Scripture . - 9. 1. from my God — yea in the land of righteousness I have Head. Sinne. done wickedly , — and thee the God Scripture . Dan. 5. 23. in whose hands my life is , and whose are all my wayes , have I not glorified — But have walked Scripture . Lev. 26. 21. contrary unto 〈…〉 and , ( to make Scripture . Rom. 7. 13. 〈…〉 me become exceeding sinnefull ) I have added rebellion Scripture . Iob. 34. 37. unto my sin — Alas ! how often have I yeelded my Scripture . Rom. 6. 13. members as instruments of unrighteousnesse unto sinne ? — doing evill with Scripture . Mic. 7. 3. both hands earnestly , — seeking after Scripture . Numb . 15. 39. mine owne heart , and mine owne eyes , — making my Scripture . Lev. 20. 25. soule abominable by those things which are forbidden to bee Scripture . — 5. 17. done by the commandements of the Lord. And as if it had Scripture . 1 K. 16. 31. beene a light thing for me to commit those sinnes which men commit — I Scripture . 1 Kin. 16. 25. have done woorse than all that were before me — drinking iniquity like water — Scripture . Iob 15. 16 and selling my selfe to doe evi●l in Scripture . 2 Ki. 17. 17. the sight of the Lord , to provoke him to anger . Alas ! Head. Excuse . how shall I Scripture . Gen. 44. 16. cleere my selfe concerning these my overspreading abominations ? Scripture . Dan. 9. 27. how shall I lift up my face before thee my God ? for though I should Head. Purge . wash my selfe with Scripture . Iob. 9. 30. snow-water , and make my hands never so cleane — yet Head. Disclose . Scripture . Ier. 2. 22. mine iniquitie is marked before theeyea the heaven shall Scripture . Iob 20. 27. reveale mine iniquitie , and the earth shall rise up against me — woe unto my Scripture . Isay 3 9. soule , for I have rewarded evill unto my selfe . But if thou Lord be extreme to mark iniquities , if thou enter into judgement with the servant , Lord who who shall stand ? — for so detestable and Scripture . Ier. 16. 18. abominable are my doing● , — that for the ●einousnesse therof thou mightest let death seaze upon me Scripture . Psal . 55. 15. and make mee goe downe quicke into Head. Damne . hell — where the Scripture . Isai . 66. 24. worme shall never dye , and the fire shall never be quenched . But thou hast in love to my soule Scripture . — 38. 17. delivered it from the pit of corruption , for thou hast cast all my sinnes behind thy backe — thou hast ransomed Scripture . Hos . 13. 14. me from the power of the grave , thou hast redeemed mee from death — by the mediatour betwixt Scripture . 1 Tim. 2 5. God and man — even Iesus — who Scripture . 1 Thess . 1. 10. hath loved me , and given himselfe for me , and hath washed mee from my sinnes in his blood and delivered mee from the wrath to come — O that I Head. Repent . Scripture . Ezek. 36. 31 could loath my selfe in mine owne sight , for all mine iniquities and abominations ! O that they might grieve me at the heart ! O that Scripture . — 21 6. I could sigh even with the breaking of my loines — wailing Scripture . Mic. 1. 8. as the dragons and mourning as the owles — because I have sinned against the Lord , and have Scripture . Psal . 18. 21. departed wickedly from my God — Amen . A Letter consolatorie to his friend , perswading to patience in his afflictions . Faithfull and beloved brother Scripture . Col. 4. 9. GOd that comforteth Scripture . 2 Cor. 7. 6. Head. God. those that are cast downe Scripture . 1 Cor. 16. 18. 2 Scripture . Thess . 2. 16. refresh your spirit — and give you everlasting consolation , Head. Comfort . and good hope through grace — for he hath torne , and he Scripture . Hosea . 6. 1. will heale you , hee hath smitten , and he onely can bind you up — I indeed faine Scripture . Iob 16. 5. would strengthen you with my mouth and the moving of my lips should asswage your griefe — But alas ! miserable Scripture . — 2. comforters are wee all — if the comforter that should relieve your soule bee farre from you . It grieveth mee Head. Grieve . Scripture . Ruth 1. 13. much for your sake , that the hand of the Lord is gone out against you — that the Scripture . — 20. Almighty hath delt so very bitterly with you — making Head. Afflict . Scripture . Eze. 20. 37. you to passe under the rod — and to Scripture . Iob 13. 26. possesse the iniqui-quities of your youth — you were at ●ase , but hee hath broken you asunder , hee hath also taken Scripture . Iob 16 12. you by the necke , and shaken you to pieces , and set you up for his marke — It is good for a man Scripture . Lam 3. 27. ( saith Ieremy ) that he beare the yoke in his youth — for whom the Lord loveth , Scripture . Hebr. 12. 6. he chasteneth and scourgeth every sonne whom he receiveth — but if you be without chastisement , Scripture . — 8. whereof all are partakers , then are you a bastard and not a sonne — Assure Scripture . Isai . 1 25. Head. Purge . yourselfe when God shall have purged away your drosse , and taken away al your tin — when he hath tryed you , you Scripture . Iob 23. 10. shall come forth as gold . Therefore in your Head. Murmure . Scripture . Luk. 21. 19. patience possess your soule — looke unto Scripture . Hebr. 12. 2 Iesus the author and finisher of your faith — Hee was oppressed , Scripture . Isay 53. 7. and hee was Scripture . — 10. afflicted , yet he opened not his mouth — Behold and see if Scripture . Lam. 1. 12 there were ever any sorrow like to his sorrow — O then Scripture . Mar. 10. 21 take up the crosse and follow him — Be dumbe and open Scripture . Psal . 39. 9. not your mouth for it is his doing — Bee you partaker of the Head. Afflict . Scripture . 2 Tim. 1. 8. affliction of the Gospell — Take pleasure in infirmities , in reproaches , Scripture . 2 Cor. 12. 10. in necessities , in persecutions , in distresses for Christs sake — for this light affliction Head. Patient . which is but for a Scripture . 2 Cor. 4. 17. moment , worketh for you , a farre more exceeding , and eternall weight of glory — Though you Scripture . — 1 ▪ 8. bee now pressed out of measure above strength , insomuch that you dispaire even of life — yet unto Scripture . Psal . 68. 20. God the Lord belong the issues from death . — Wherefore lift Scripture . He. 12. 12. up the hands which hang downe , and the feeble knees — look Scripture . Isa . 17. 7. to thy Maker , and let Head. Rely . thine eyes have respect unto the Holy one of Israel — and Scripture . Hos . 12. 6. waite on thy God continually — and he will turne for thee thy mourning into dauncing , hee will Scripture . Psal . 30. 11 put off thy sackcloth and gird thee with gladnesse . Amen . The Lord doe Scripture . Ier. 28. 6. so — Farewell , and Head. Requite . according to the Scripture . Gen. 21. 23. kindnesse that I have done unto thee ( in this day of thy distresse ) thou shalt likewise doe unto me — who also am Your Brother and Scripture . Rev. 1. 9. Companion in tribulation , and in the kingdome and patience of Iesus Christ . L. M. If thou wert to disswade thy friend from keeping bad company , thou mightst find here happily some prevailing arguments : nay , were I to preach on such a text as I might find sufficient footing to ground this point of Doctrine — that A godly man must avoid the company of the wicked . If I doe but turne to some of these heads : Godly , Regenerate , Righteous , Christian , live Godly , Sanctifie — Hate , Fly , Abborre — Wicked , Vngodly , Prophane , live Wickedly — Company — &c. I shall , t is likely , in ●t with good matter , and savourie expressions suiting to my purpose — for example , suppose my text were — Psal . 26. 5. — I have hated the congregation of evill doors — & , — It might bee confirmed by Pro. 1. 10. 15. Psal . 97. 10. or 2 Cor. 6. 14. or Eph. 5. 7. 11. — &c. — For what should a godly man doe in the wickeds company , seeing — 1 Vngodly men are Gods enemies , Psal . 92 9. for loe thine enemies O Lord — God himselfe sayes of them , Zech. 11. 8. — my soule loathed them and their soule also abhorred me — Now every Godly man is on the Lords side — Exod. 32. 26. — yea are the friends of God , Ioh. 15. 15. Lam. 2 23. Shouldst thou then helpe the ungodly , and love them that hate the Lord ? ( as Iehu the Seer reproved Iehoshaphat . ● Chron. 19. 2. ) — Surely there will bee wrath upon us from the Lord , for so doing . 2 Wicked men are Sonnes of Belial , 1 Sam. 2. 12. — of their father the Devill , Ioh. 8. 44. — servants of ●inne , Rom. 6. 20. — now the Godly are borne of God — Sons of God — 1 Ioh. 3. 9. heires of God , Gal. 4. 7. the servants of God , 1 Pet. 2. 16. — who have fellowship with the Father and with his Sonne Iesus Christ , 1 Ioh. 1. 3. — and shall such keepe company with prophane wretches , uncircumcised in the heart ? Ier. 9. 26. 3 Wicked men are of the Synagogue of Satan , Rev. 3. 9 , the Godly are the Temple of the living God — 2 Cor. 6. 16. — of the houshold of Faith , Gal. 6. 10. — Besides the Godly feare the Lord , and thinke upon his name , Malch . 3. 16. Wicked men forget God , neither is God in all their thoughts , — their 's are the paths of all that forget God. Iob. 8. 13. 4 What communion hath light with darkenesse ? now wicked men walke in darkenesse . 1 Ioh. 1. 6. nay , are darknesse , Ephe. 5. 8. But the Godly are light in the Lord , 1 Thes . 5. 5. yee are all the children of the light — Againe Godly men are Wise men , Math. 7. 24. wicked men Fooles , Psalm . 14. 1. and what credit shall a Wise man have by keeping Fooles company ? — 5 What should living men doe among the dead ? Luk. 24. 5. why seeke yee the living among the dead ? — None but L●gion a mad man possessed of the Devill , lived among the tombes — But all ungodly men are dead in trespasses and sinnes , Ephe. 2. 1. Dead while they live , 1 Tim. 5. 6. — yea they seeke death , Pro. 21. 6. — Now the Godly are quickened together with Christ ▪ Eph. 2. 5. and therefore should arise from the dead — Eph. 5. 14. Vse . — Exhort . — Therefore have no fellowship with the unfruitfull workes of darknesse all yee that know righteousnesse , the people in whose heart is Gods law — order your conversation aright , and walke worthy of the Lord , unto all pleasing , behave your selves holily , justly , and unblameably — say with David , Psal . 139 ●2 . Doe not I hate them that hate thee O Lord ? — And as inducements — Feare , lest ye perish in the sinnes of the ungodly men , and partake of their Plagues — for consider I pray , that among prophane ungodly men , the best of them are as a Bryer , and the most upright of them are like a thorne hedge — Bryers and Thornes bee with thee , and thou dwellest among scorpions — a generation of vipers — that will sting the conscience , scratch and teare your flesh — 2 Wicked men pervert their wayes — are out of the way , but the Godly walke in the way of the Lord — they walke with God , their faces are to Zion-ward — what then should they doe in such company as turne their backs on heaven ? — they have turned away their faces from the habitation of the Lord , and turned their backs — 2 Chr. 29. 6. 3 Consider your owne dignity — you are Saints on earth , and excellent . Psal . 16. 3. Gods jewells — Mal. 3. 17. — wicked men make themselves vile — very swine , dogs that love the myre . 2 Pet. 2. 22. 4 The Godly are trees of righteousnesse , the planting of the Lord — wicked men are roots that beare gall and wormwood , Deut. 29. 18. 5 The shame and discredit will light on your selfe — If you follow vaine persons , you will get to your selfe a blot . Prov. 9. 7. — It s a shame for Christs Spouse , whom he hath married to himselfe , Hos . 9. 1. to keepe strumpets company — they are a wicked and adulterous generation , Math. 12. 39. — that goe a whoriug from the Lord , Psal . 37. 24. — and will you associate your selfe with such ? — This for a taste — I meant not to handle the Point exactly — but only to point to a way — in which there may be use of these Phrases — for who seeth not that Reasons , Uses , Motives , Meanes , Marks — &c. may from hence as a Sacrum pena — be drawne , which have a speciall weight , Emphasis , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them ? — & surely the Spirit and blessing of God goes along with his Word , — even those expressions which it pleased the Holy Ghost to utter himselfe in at the first , carry with them an heate and warmth , to the soule of a beleever — And why may not the most able memorie , and best versed in Scripture , be helped hereby , to find readily some apt expressions , which memorie could not command presently . What disparagement , to any mans Prayers — Meditations — Exhortations — to have a helpe at hand ? — In the time of Pestilence , thou mayest thus order thy complaint , and meditate — RIghteous art thou , O Lord , Head. God. Scripture . Ier. 12. 1. when I plead with thee , yet let mee ( who am but dust Scripture . Gen. 18. 27. and ashes ) talk with thee of thy judgements . Wherefore — hast thou shewed Head. Man. Scripture . Esal . 60. 3 thy people hard things , and made us to drinke the wine of astonishment ? why hast thou smitten , Scripture . Ier. 14. 19. Head. Afflict . and there is no healing for us ? — why doth thine anger Scripture . Psal . 74 1. smoake against the sheepe of thy pasture ? All joy is Scripture . Isai . 24. 11. Head. Plague . darkned , the mirth of the land is gone — all the merry-hearted Scripture . — 7 doe sigh — weep , and howle Scripture . Iam. 5. 1. Head. Mourne . for the miseries that are come upon us — Scripture . Psal . 83. 15. for thou persecutest us with thy tempest and make●● us afraid with thy stormes — The arrowes of the Scripture . Iob 6. 4. Almi●hty are within us , the poyson whereof drinketh Head. Afflict . up our spirits , the terrours of God do set themselves in array against us . For ( Loe ! ) Death is come up Head. Pestilence . Scripture . Ier. 9. 21. into our windowes , and is entred into our palaces , to cut off the children from without , and the young men from the streets — thy anger Scripture . Deut. 29. 20 and thy jealousie smoake against us — and thou hast Scripture . 21 separated us unto evill — there is a Head. Plagues . Scripture . 1 Sam. 5. 11 deadly destruction , throughout all the Citie , and Country , the hand of the Lord is very heavie there , upon us — The Scripture . 1 Chr. 21. 12. Sword of the Lord , even the Pestilencefills all places with Scripture . Psal . 110. 6. the dead bodies — Head. Slay . the carkeises of men Scripture . Ier 9. 21 fall as dung upon the open held — the valliant men are swept Scripture . Ier. 46. 15. away — and thou Scripture . Rev. 2. 23. hast killed our children with death — O thou Sword of Scripture . Ier. 47. 6. the Lord , how long will it be ere thou be quiet ? put up thy Head. Peace . selfe into thy Scabberd , rest and bee still . Surely for the Scripture . Ier. 13. 22. greatnesse of our iniquities , Head. Plague . our skirts are discovered , and our heeles made bare — Our transgressions Scripture . Ezek. 33. 10 and our Head. Sinne. sinnes bee upon us , and wee pine away in them , how should we then live ? — We are a people that Scripture . Isai . 65. 3. provoke thee , continually — Scripture . Psal . 78. 8. a generation that set not our heart aright , and Head. Vngodly . whose spirit is not stedfast with our God — therefore Scripture . Dan. 9. 14. hath the Lord watched upon the evill , and brought it upon Scripture . Psal . 106. 29. us — therefore the Head. Plague . Plague breakes in upon us — thou Scripture . Isai . 14. 23. sweepest us away with the beesome Scripture . Deut. 28. 21. of destruction — the noysome Pestilence cleaveth unto us — and we dye of grievous Scripture . Ier. 16. 4. Scripture . Deut. 32. 23. deaths — thus thou heapest mischeifes upon us , and spendest thine arrowes upon us — for surely destruction Scripture . Iob. 31. 4. is to the wicked , and a strange punishment to the workers of iniquitie — O that we would Scripture . 1 Kin. 8. 28 know every mā the plague of his owne Head. Sinne. heart — then the Scripture . 1 Chr. 21. 12. sword of the Lord even the Pestilence Head. Pestilence . — which thou bringest Scripture . Lev. 26. 25. upon us to avenge the quarrell of thy covenant — should no more goe Scripture . - 6. through our land — to cut off from us , Scripture . Ier. 44. 7. man and woman , Head. Slay . child and suckling — thou wouldst then Scripture . Mic. 6. 13. no longer make us Head. Afflict . sicke in smiting us — thou wouldst then Scripture . Isai . 57. 18. heale us , and leade us also , and restore comforts untous and to our mourners — Head. Comfort . O Lord though our Scripture . Ier. 14. 7. iniquities testifie against us , doe thou it for thy names sake , for our backe-slidings are many , wee have sinned against thee — Amen — Wouldst thou pray against Hypocrisie , and for Sinceritie — turne to those Heads , Hypocrite — Sincere . &c. SO for any other request — resolve it briefely into a Proposition — as thus , Lord blesse unto mee thy Holy Word — Here , looke but compellations and titles of God — 2 Blesse Sanctifie , Prosper , &c. the ministry of thy Gospell , Scriptures , — &c — So , Lord grant me Pardon of my Sins : Looke , Grant — Pardon — Sinne — &c — there thou shalt find words and matter . Good Lord preserve me this day , or night , &c — See , God , Protect , Day — Night — prosper my labours — — Blesse — Success — Labour — Paines — And thus even any meane Christian , of ordinary parts , and invention , may be able soone to spinne , and draw out from many of those Heads ( which Hee occasionally shall have neede to use ) much heavenly matter and words , sweet Metaphors , Allegories — &c. delightfull , and of good use , in Prayer , Conference , Meditation , Thanksgiving , — Writing , &c. and on any Subject whatsoever . — I have here ranked into severall heads some choyse phrases and passages of Scripture , to which thou mayest adde many like , and contrive them into prayers or meditations , &c — as thy occasion shall require . O Lord every man that is borne of a woman is of few dayes and full of trouble — thou hast caught us that wee must take up our crosse daily — many are the troubles of the righteous , wee have the Prophets an ensample of suffering adversity ; the same afflictions are accomplished in our brethren which are in the world — there hath nothing befalne us , but what is common to man — O Lord all my desires are before thee , my groaning is not hid from thee — thou doest not willingly afflict , nor punish the children of men — yea in all our affliction thou art afflicted — should we then refuse thy chaftning ? dost thou not offer thy selfe to us , as to sonnes ? what sonne is there whom the father chasteneth not ? As our afflictions abound , shall not our consolation much more abound ? Light is sowne for the righteous — heavinesse may endure in the night , but joy commeth in the morning — in thy favour is life — thou wilt not cast off for ever , though for a small moment , thou mayest seeme to forsake us , yet with great mercie thou wilt gather us , in a little wrath , thou maist hide thy face — thou wilt lay no more upon us than wee are able to beare , but wilt give an issue out of every temptation , — thou wilt correct us in measure — and doest waite that thou may est be gracious — we may be troubled on every side , but not distressed , perplexed , yet not in dispaire . Doe not all things worke together for the best to them that feare God ? Make these like fire to purge out our drosse and tinne , thou dost now refine us in the furnesse of affliction , this is the fruit of our trouble , the taking away of our sinne , — should wee not then count it all joy when we fall into divers temptations ? knowing that the triall of our faith is much more precious than that of gold — therefore let us in nothing bee carefull , but in all things make our requests known to God. — Give thou us helpe against trouble , for vaine is the helpe of man — See Afflict . Deliver . Sinne. &c. in the Scripture-phrases . Aged . O Lord , the almond tree now begins to flourish , grey-heires are here , and there upon me , they begin to be darke that looke out at the windowes , thou hast filled mee with wrinkles , O leave me not in the time of old age , forsake mee not when my strength fayleth me . Even to my old age doe thou preserve mee , and even to hoarie haires doe thou carry me : let mee bring forth more fruit in my age , that it may bee a crowne of glory to me : I walking before thee in the way of righteousnesse — And seeing all these are monitours from thee , to tell mee of my approaching end , and that the time drawes neere in which I must die : grant that as my outward man decayes , so my inward man may bee renewed daily — Amen . Against Anger . O Lord thou hast taught me in thy holy word , that He that is slow to anger is better than the mighty man : and he that ruleth his spirit , than he that taketh a Citie . Among all those fleshly lusts that warre in my members , and too often ( alas ! ) leade mee captive unto Sinne , there is hardly one , that more tyrannizeth over my poore soule , than this of hastinesse of spirit , and pronenesse to be rashly and unadvisedly angry ; this is that reigning lust , that eates out the heart of all grace , that maketh me that I cannot doe that good to the soules and bodies of my Christian brethren , as my place and calling binde mee : neither doe I receive that good from others as I might by their wholesome counsell , and admonitions towards me ; yea , Lord , I cannot lift up pure hands without wrath unto thee , but my prayers , are quelled , quenched , and interrupted hereby . O Lord helpe me I beseech thee against this masterfull Sin : suffer me not to bee hasty in my spirit to bee angry ; because anger resteth in the bosome of fooles , and if I be sometimes provoked to speake unadvisedly with my lips , or to doe things that are not comely , yet never let me suffer the Sunne to goe downe upon my wrath , or so farre to give place to the Devill , that my countenance should fall ( as Cains ) that it should not be towards my brethren as before , that I cannot speake peaceably unto them . Let me take thy Saints to bee an ensample unto me herein . Was not thy servant Moses a very meeke man , above all the men that were on the earth ? Doth not my blessed Saviour command mee to learne of ●i● who was meeke and lowly in heart ? he was oppressed and he was afflicted , yet he opened not his mouth he was led as a Lamb to the slaughter , and as a sheepe before her sherer , he was dumb ; and can all the indignities offered to me , be comparable to all those shamefull spittings , and revilings , that he for my sake , was exposed unto ? alasse no. O teach me therefore to bring downe my swelling and proud heart , to suffer patiently for his sake : the servant of God must not strive , but be patient toward all men , why doe I not then , rather take wrong and suffer injury ? why doe I not take up my Crosse daily and follow him , that endured such contradiction of sinners , Labouring for — A meek and quiet spirit which is in the sight of God of great price , but hee that is soone angry dealeth foolishly . O make mee therefore wise in watching over mine owne heart , in keeping downe mine owne unmortified spirit , to restraine my mouth with a bridle , seeing the discretion of a man deferreth his anger , and it is his glory to passe over a transgression — vouchsafe mee thy grace for Iesus Christ his sake — To whom with thee and — &c — Against Apostacie and Backsliding in religion . O Lord my God never I beseech thee , let there be in me an evill heart of unbeliefe to depart from thee , the living God : let mee never be of the number of them that draw back unto perdition ; leaving my first love , casting off my first faith to embrace this present world , or to enjoy the pleasures of sin , which are but for a season . O Lord though some fall away , and are already turned after Satan , even denying the Lord that bought them , and so bring upon themselves swift destruction : yet doe thou please so to establish my heart with grace that I may continue to the end , in that good way , in which I have begun : let mee not leave the pathes of righteousnesse , to walke againe in the wayes of darkenesse , or with the dog returne to my former vomit , and with the sow that was washed to my wallowing in the mire . O Lord there is in me by nature , a revolting and rebellious heart , I am bent to backsliding from thee ; unlesse thou doe draw me , I shall settle and lag ; O teach mee to looke to my selfe , to keepe my heart with all diligence , that I lose not those things which I have wrought , but that I may receive a full reward ; make mee to run with patience the race that is set before me , and to be faithfull unto the death , that thou maist give me a crowne of life . As thou hast given mee a little strength , to keepe thy word , and not to deny thy name : so establish O God the thing that thou hast wrought in me ? ' ● is he that continueth to the end that shall be saved , not he that beginneth well , that putteth his hand to the plough and looketh backe ; O let me hold Faith and a good conscience , that my last workes , may bee better , & moe than at first : thou art able to keep mee from falling , and to preserve me faultlesse , before the presence of thy glory , with exceeding joy . O doe it I beseech thee for thy names sake . Even so Lord Iesus . Amen . See , Apostate , Backslide , Persevere , &c. in the Scripture phrases . Against distrustfull Cares . O Lord hast not thou commanded me , to cast all my care upon thee , because thou carest for me ? hast not thou said thou wilt never leave me , nor for sake me ? art not thou God all-sufficient ? Thy Sonne my Saviour hath also bidden mee to take no thought for my life , what I shall eate , or what I shall drinke , nor yet for my body what I should put on . Doest not thou feed the fowles of the ayre , which sow not , neither reape , nor gather into barnes ? By taking thought I cannot adde one cubit unto my stature : and thou ( my heavenly father ) knowest what things I want , what things are best for me , and hast promised rather to starve the Lyons , than to let thy children want any thing that is good for them . O let me believe thy gracious promise , to live by Faith , to be content with those things that I have , yea to receive evill at thy hands , as well as good . I am yet in better condition to the world-ward , than many of thy dearest Saints , and ( now-glorious ) Martyrs , that wandered up and downe , in sheepe-skins , and goat●-skins , being destitute , afflicted , and tormented : of whom the world was not worthy : yea I have more worldly riches than the Lord of the whole world my blessed Saviour , who had not wheron to rest his head : who when he was to pay tribute-money , had never a penny , but sent his Disciple Peter to the Sea , to cast in a hooke , and to take up the first Fish , and there found to supply his present necessitie . O let not me expect to be carved to , in a better condition , than my Lord and Master ; But to wait on thee my God continually . Teach me first to seeke the Kingdome of heaven , and the righneousnesse thereof , then hast thou promised that all other things shall be added unto me . Amen . Vid. Care , Providence &c. For Marriners or Seafaring men , &c. O Lord the great and dreadfull God , which hast placed the sand from the bound of the Sea , by a perpetuall decree , that it cannot passe it ; and though the waves thereof tosse themselves , yet can they not prevaile , though they roare , yet can they not passe over it , for thou shuttest up the Sea with doores and barres , and sayest to the waves , hither shall yee come , and no further . Thou art the hope of all the ends of the earth , and of such as abide in the broad Sea , wee O Lord , whose imployment and calling is in the deepe , in this heape of great waters , in the midst of the Seas , that go down to the Sea in ships , and doe businesse in great waters , we see thy works and wonders in the deep . For thou commandest and raisest the stormie wind , which lifteth up the waves thereof . We mount up to the heaven , we go downe againe to the depths , our soule is melted because of trouble , wee reele too and fro , and stagger like a drunken man , and are at our wits end . O teach us to cry unto thee in our trouble , and doe thou bring us out of our distresses : make thou ( we beseech thee ) the storme a calme , that the waves therof may be still , and so bring us to the desired haven , then shall we praise thee Lord for thy goodnesse , and for thy wonderfull works , towards the children of men . Thou art our refuge and strength , a very present helpe in trouble , therefore will wee not feare though the earth be removed : and though the mountaines be carried into the midst of the Sea : though the waters thereof roare , and bee troubled ; though the mountaines shake with the swelling thereof : for unto thee , O Lord belong the issues from death . O make us to cast the anchor of our hope still on thee , who hast hitherto mercifully delivered us from so great a death , and dost deliver us , in whom we trust that thou wilt yet deliver us . Let not the depths , we pray thee cover us , neither let us sink into the bottome as a stone , though the flouds compasse us about , yet let not the waves and billowes passe over us : thou makest a way in the Sea , and a path in the mighty waters , thou art the God that hast made the Sea and the dry Land , doe not thou suffer that there be the losse of any mans life among us , let not a hayre of our heads perish . Appease the mighty tempest when it ariseth , that our Ship may not be broken , rebuke the wind , and say unto the waves peace , and be still . O teach every Ship-master , and all the company in Ships , those that handle the Oare , the Marriners , and all the Pilots of the Sea , and as many as trade by Sea , to trust in the saving helpe of thy right hand , when we be toyled in rowing , and the wind is contrary unto us , and not to rely on our owne skill : take from us that desperate boldnesse , fearelesnesse of thee and danger , that Atheisme , Swearing , and Prophanenesse , and notorious Ungodlinesse , which is too often found in many of us : Make us to be at peace with thee , in the blood of thy Sonne , that he may be advantage unto us both in life and death . There is continually but a step betwixt us and death , yea even but an hand-breadth , for thou hast made all mens dayes as an hand-breadth , and our age is as nothing before thee ; Be thou our life in death , and to trust thee with our bodies and soules , knowing that the Sea shall at the last day , give up the dead that are in it , and our spirits shall returne unto God that gave them . If thou please to bring us safely to land , O make us to remember our vowes , which we uttered with our-lips when wee were in trouble , lest otherwise thou shouldst deliver us no more — Grant this grace unto us for Iesus sake , to whom with thee , &c. Amen . Husbandman in Seed time . O Lord , doe thou teach me to cast abroad the fitches , and scatter the cummin , and cast in the principall wheat , and the appointed barley , and rye in their places , and that I may plough and sow in hope make me to breake up the fallow ground of mine owne heart : that the earth bring not forth bryars and thornes , and thist●es unto me , when it is tilled , neither be cursed for my Sinne. Make me to sow to my selfe in righteousnesse . 2 Spring-time . BLessed bee thy name that thus renewest the face of the earth , that crownest the yeare with thy goodnes , and thy steps drop fatnesse — the winter is past , the raine is over , the time of the singing of birds is come , and the voyce of the turtle is heard in our Land — the pastures are clothed with flocks , the valleyes also are covered over with corne , they shout for joy and sing . O make my barren heart to flourish in grace , to abound in the fruits of righteousnesse . For Seasonable weather , Plentie — &c. O Lord give us the raine of our seed , that we have sowed the ground withall , and bread of the encrease of the earth , that it may be sat and plenteous . Let not the Locust , Catterpillar , Cankerworme , Blasting , Mildew , or unseasonable weather , deprive us of the fruits of the earth , but blesse them , and bring them to maturity , that our garners may be full , abounding in all manner of store , let our oxen be strong to labour , let the mower fill his hand , and hee that gathereth up the sheaves , his bosome , that our barnes may bee filled with plentie ▪ and our presses burst with new wine . Reserve for us the appointed weeks of harvest , and though wee deserve not the least morsell of bread we eate , yet thou that art goodnesse it selfe , and canst not but put on bowels of pitty , wilt fulfill thine owne gracious promise , that Seed-time and Harvest , summer and winter , may not cease : true it is Lord , we deserve not onely that the fruits of the earth , but even that our selves also should be swept away like dung from off the earth ; for thou art pressed under us as a cart is pressed that is full of sheaves , — thou changest the seasons , because we change our obedience ; our hearts are stony , and the heavens weepe for their hardnesse , yet we lay not all this to heart . — — teach mee to provide my meate in summer as a Sonne of wisedome — and although the fig-tree shall not blossome , neither fruit be in the vine , though the Labour of the Olive shall faile , and the fields shall yield no meate , the flock shall be cut off from the fold , and there shall be no herd in the stalls : yet that I may rejoyce in the Lord , and joy in the God of my salvation — Amen . FINIS . Some Choise places taken out of the singing PSALMES : Digested into a method of PRAYER . And PRAISES . Per hujusmodi aurium oblectamenta quae pietatis doctrinam continent , saepe infirmior animus in affectum pietatis assurgit . Theodoret. Printed at London for Rob. Milbourne . 1634. To the Christian READER . AThanasius in his Treatise upon the Psalmes to Marcelinus , reports , that the ancient old Father Philoponus , in a learned discourse which he vouchsafed once to make to him , did evidently demonstrate , that whatsoever was contayned abroad in the whole Scriptures , was fully reported in the Booke of Psalmes : It conteineth ( saith he ) the motions , the mutations , the alterations of every Christians heart and conscience ▪ described and lively painted to his owne sight , so that if a man list , he may easily gather out thereof , certaine considerations of himselfe , as out of a bright glasse and plaine patterne set before his face ; so thereby to reforme himselfe . He may have a very good forme of Prayer meet to be sayd , and presently at hand , in every case and state : The words here delivered in the Psalmes , are as it were his owne , spoken in his owne person , and is so affected with them , as if they were first by him conceived , and pronounced , &c. Liber Psalmorum est ars ritè precandi , & Oratorium , ut ita dicam , divinisssimum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil . Magn. Veteres vocârunt librum Psalmorum PARVA BIBLIA , quia breviter omnia quae in Biblijs habentur continet , ut historias , legem , promissiones , fidem , consolationes , poenitentiam , bona opera . Antiquitùs , hic liber vocatus est Soliloquium , quia solius hominis Christiani cum solo Deo colloquium habetur . Est anatome conscientiarum . Nullum in se affectum quisquam reperiet , cujus in hoc speculo non reluceat imago . — Ab alijs rectè appellatur Panacea , instructa officina remediorum omnium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss . 3. 16. Let the word of Christ dwell in you richly , in all wisdome , teaching and admonishing one another in Psalmes , and Hymnes , and spirituall songs , singing with grace in your hearts to the Lord. A PRAYER gathered out of the PSALMES . O Lord that Heaven docst possesse , I lift mine eyes to thee : Even as the servant lifteth his , His masters hands to see . Thou the foundations of the earth Before all times hast layde ; And Lord the heavens are the worke Which thine owne hand hath made . Thou Lord I say , whose seate is set On Cher●bins most bright : Shew forth thy selfe , and doe not let , Send downe thy beames of light . Incline thine eare unto my words , O Lord my plaint consider : And heare my voyce , my King , my God , To thee I make my prayer . As incenso let my prayers be Directed in thine eyes , And the up-lifting of my hands As evening sacrifice . FOr loe , my wicked doings Lord , Above my head are gone ; A greater load than I can beare , They lye me sore upon : O Lord our God , if thou shalt weigh Our sinnes , and them poruse , What one shall then escape and say , I can my selfe excuse ? Thou Lord dost know the thoughts of man , His heart thou seest full plaine : Thou Lord , I say , mans thoughts dost scan And find'st them all but vaine . The wicked workes that we have wrought , Thou se●'st before thine eye : Our privy faults , yea eke our thoughts , Thy countenance doth spye . Both wee , and eke our fathers all , Have sinned every one : We have committed wickednesse , And lewdly we have done . Our wicked life so farre exceedes , That we should fall therein , But Lord forgive our great misdeeds , And purge us from our sin . IN judgement with thy servants , Lord , O enter not at all , For justified be in thy sight Not one that liveth shall . From the beholding of my sinne , Lord turne away thy face : And all my deedes of wickednesse , Doe utterly deface . Lord turne thee to thy wonted grace , My ●illy soule up take , O save me , not for my deserts , But for thy mercies sake . Have mercy on me Lord , after Thy great aboundant grace , After thy mercies multitude , Doe thou my sinnes deface . Yea Lord remove our sinnes from us , And our offences all , As farre as is the Sun rising , Full distant from his fall . The man is blest whose wickednesse Thou Lord hast cleane remitted : And he whose sinne and wickednesse His hid and also covered . And blest is he to whom the Lord Imputeth not his sin , Which in his heart hath hid no guile , Nor fraud is found therein . O Lord , create in me a heart Vnspotted in thy sight : And eke with in my bowels Lord , Renew a stable spirit . With Hysope , Lord , besprinkle me , I shall be cleansed so , Yea , wash thou me , and so I shall Be whiter than the Snow . Of joy and gladnesse make thou me To heare the pleasant voyce , That so the bruised bones which thou Hast broken may rejoyce . For thy Names sake , with quickning grace Alive doe thou me make ; And out of trouble bring my soule , Even for thy justice sake . O God my God , I watch betime To come to thee in haste , For why , my soule and body both Doe thirst of thee to taste . And in this barren wildernesse Where waters there are none . My flesh is parcht for thought of thee , For thee I wish alone . Direct our hearts unto thy grace , Convert us Lord to thee , Shew us the brightnesse of thy face , And then full safe are we . Gods promise I doe minde and praise , O Lord I sticke to thee , I doe not care at all assayes , What flesh can doe to me . I still depend with all my heart On thee , and thus will say , My Father and my God thou art , My rocke of health and stay . O blest is he whose hope and heart , Doth in thee Lord remaine ! That with the proud doth take no part , Nor such as lye and faine . My heart doth knowledge unto thee , I sue to have thy grace ; Then , seeke my face , sayst thou to me , Lord I will seeke thy face . In wrath turne not thy face away , Nor suffer me to slide , Thou art my helpe still to this day , Be still my God and guide . SO grievous is my plaint and moane , That I waxe wondrous ●aint : All the night long I wash my bed , With teares of my complaint . Thou seest my sinnes that many be , Thou on my teares dost looke , Reserve them in a glasse by thee , And write them in thy booke . Burnt offrings thou delight'st not in , I know thy whole desire , With sacrifice to purge his sinne Thou dost no man require . A troubled spirit is sacrifice Delightfull in Gods eyes , A broken and an humble heart God thou wilt not despise . Surely with ashes as with bread My hunger I have fill'd , And mingled have my drinke with teares That from mine eyes have still'd ▪ The Lord is high , and yet he doth ▪ Behold the lowly sp'rite : But he contemning knowes afarre The proud and lofty wight . O Would to God it might thee please My wayes so to addresse , That I might both in heart and voyce Thy lawes keepe and confesse . I have both sworne and will performe Most certainely doubtlesse , That I will keepe thy judgements just , And them in life expresse . Prove me my God I thee desire , My wayes to search and try , As men doe prove their gold with fire , My reines and heart espie . O Lord thou hast me tride and knowne , My sitting thou dost know , And rising , eke my thoughts a farre Thou understandst also . My paths yea and my lying downe Thou compassest alwayes , And by familiar custome , art Acquainted with my wayes . THen in thy paths that be most pure Stay me , Lord , and preserve , That from thy way wherein I walke , My steps may never swerve . And whilest that breath within my brest , Doth naturall life preserve , Yea , till this world shall be dissolv'd , Thy law will I observe . From such as thee desire to know ▪ Let not thy grace depart , Thy tighteousnesse declare and shew To men of upright heart . Thy tender mercies Lord from me Withdraw thou not away , But let thy love and verity Preserve me still for aye . And whiles I live I will not fayle To worship thee alway , And in thy name I shall lift up My hands when I doe pray . As thou hast giuen power to me , So Lord make firme and sure The thing that thou hast wrought in me , For ever to endure . O Teach me Lord thy wayes , and I Shall in thy truth proceede : O joyne my heart to thee so nigh , That I thy name may dreed . WHat thing is there that I can wish But thee in heaven above , And in the earth there is no thing Like thee that I can love ? HAte I not them that hate thee Lord , And that in earnest wise ? Contend I not against them all Against thee that arise ? I hate them with unfained hate Even as my utter foes . Try me O God and know my heart , My thoughts prove and disclose . I will not stay nor linger long , As they that slothfull are , But hastily thy lawes to keepe I will my selfe prepare . THe greater fort crave worldly goods , And riches doe embrace : But Lord grant us thy countenance Thy favour and thy grace . For thou thereby shalt ▪ make my heart More joyfull and more glad , Than they that of their corne and wine Full great increase have had . LOrd leade me in thy righteousnesse For to confound my foes , And eke the wayes that I shall walke Before my face disclose . Let me thy loving kindnesse in The morning heare and know ; For in thee is my trust ; shew me The way where I should goe . That folke is blest that knowes aright Thy present power O God , For in the favour of thy sight They walke full safe abroad . Give us O Lord thy saving health When troubles doe assaile , For all the helpe of man is vaine , And can no whit availe . Lord let thy grace and glory stand On us thy servants thus , Confirme the workes we take in hand , Lord prosper them to us . O God thy house I love most deare , To me it doth excell , I have delight and would be neare Whereas thy grace doth dwell . Send out thy light and eke thy truth , And leade me with thy grace , Which may conduct me to thy hill , And to thy dwelling place . I will harke what God saith , for he Speakes to his people peace , And to his Saints , that never they Returne to foolishnesse . The righteousnesse of thy judgements Doth la●t for evermore . Then teach them me , for even in them , My life lies up in store . Therefore will I come to thine house Trusting upon thy grace , And reverently will worship thee Toward thy holy place — &c. vi . Ps . 84. IT is a thing both good and mee●e To praise the highest Lord , And to thy name , O thou most high ▪ To sing with one accord . This is the joyfull day indeede Which God himselfe hath wrought , Let us be glad and joy therein In heart , in minde , in thought . Fall downe and worship yee the Lord Within his Temple bright , Let all the people of the world Be fearefull at his sight . Let all thy Priests be clothed , Lord , With truth and righteousnesse : Let all thy Saints and holy men Sing all with joyfulnesse . The man is blest whom thou dost chuse Within thy courts to dwell , Thy house and Temple he shall use , With pleasures that excell . Vnto thy house resort will I , To offer and to pray , And there will I my selfe apply My vowes to thee to pay . O come let us lift up our voyce , And sing unto the Lord , In him our rocke of health , rejoyce Let us with one accord . Yea let us come before his face To give him thankes and praise , In singing Psalmes unto his grace , Let us be glad alwayes . MY hands I wash , and doe proceede In workes to walke upright , And to thine altar I make speede To offer there in sight . That I may speake and preach the praise That doth belong to thee : And so declare how wondrous wayes Thou hast beene good to me . Within thy house they shall be fed With plenty at their will : Of all delights they shall be sped , And take thereof their fill . For why ? the well of life so pure Doth ever flow from thee , And in thy ●ight we are full sure The lasting light to see . BVt as for me I am but poore , Opprest , and brought full low : Yet thou O Lord wilt me restore To health , full well I know . And in my bed while I lye sicke , The Lord will me restore : And thou O Lord wilt turne to health My sicknesse and my sore . Then in my sicknesse thus say I , Have mercy Lord on me , And heale my soule which is full woe That I offended thee . Refuse me not O Lord I pray , When age my limbs doth take , And when my strength doth waste away , Doe not my soule forsake . Cast thou thy care upon the Lord , And he shall nourish thee : For in no wise will he accord The just in th●all to see . FOr neither from the Easterne parts , Nor from the Westerne side , Nor from forsaken wildernesse Protection doth proceede : For why ? the Lord our God he is The righteous Iudge alone : He putteth downe the one , and sets Another in the throne . But yet the poore he raiseth up Out of their troubles deepe , And oft-times doth their traine augment Much like a flocke of sheepe . FOr why the Lord the portion is Of mine inheritance , And thou art he that dost maintaine My rent , my lot , my chance . The place wherein my lot did fall , In beauty did excell , Mine heritage assign'd to me , Doth please me wondrous well . THou givest to beasts their food , and to Young ravens when they cry . Thy pleasure not in strength of horse , Nor in mans legs doth lye : But in all those that feare the Lord , The Lord hath his delight , And such as doe attend upon His mercies shining light The mighty mountaines of his land , Of corne shall beare such throng , That it like Cedar trees shall stand In Libanus full long . He covers Heaven with clouds , and for The earth prepareth raine , And on the mountaines he doth make The grasse to grow againe . THou mak'st our sonnes to be as plants , Whom growing youth doth reare : Our daughters like carv'd corner stones , Like to a Pallace faire . Our garners full , and plenty may With sundry sorts be found : Our sheepe bring thousands in our streets , Ten thousand may abound . THy promise which thou mad'st to me Thy servant , Lord remember , For therein doe I put my trust , And confidence for ever . It is my comfort and my joy , When troubles me assaile : For were my life not by thy word , My life would soone me faile . THough th' earth remove , we wil not feare , Though hils so high and steepe , Be thrust and hurled here and there , Within the sea so deepe . No though the waves doe rage so sore , That all the bankes it spils , And though it over-flow the shore , And beate downe mighty hils . The Lord of hosts doth take our part , To us he hath an eye : Our hope of health with all our heart , On Iacobs God doth lie . The strength that doth our fo●s withstand , O Lord doth come from thee : My God he is my helpe at hand , A fort of fence to me . Thou art my strength , thou hast me stayd , O Lord I sing to thee : Thou art my fort , my strength , and ayde , A loving God to me . Then Lord depart not now from me , In this my present greife , Since I have none to be my helpe , My succour and releife . Thy mercy Lord endures for aye , Lord doe me not forsake : Forsake me not , that am the worke Which thine owne hand did make . O keepe me as thou wouldest keepe The apple of thine eye , And under covert of thy wings Defend me secretly . For I doe call to thee O Lord , Surely thou wilt me ayde ; Then heare my prayer , and weigh right well The words that I have sayd . Into thy hands Lord I commit My spirit , which is thy due ; For why ? thou hast redeemed it O Lord my God most true . The length of all my life and age O Lord is in thy hand : Defend me from the wrath and rage Of them that me with-stand . Preserve my soule , because my wayes And doings holy be , And save thy servant O my Lord , That puts his trust in thee . I layd me downe , and quietly I slept and rose againe , For why ? I know assuredly The Lord will me sustaine . In peace therefore lye downe will I , Taking my rest and sleepe , For thou onely wilt me O Lord , Alone in safety keepe . Within thy Tent I lust to dwell For ever to endure , Vnder thy wings I know right well ▪ I shall be safe and sure . I set the Lord still in my sight , And trust him over all , For he doth stand on my right hand , Therefore I shall not fall . He the desires which they require , That feare him will fullfill , And he will heare them when they cry , And save them all he will. For why , our glory , strength , and ayd In thee alone doth lie : Thy goodnesse eke that hath us stayd , Shall lift our hornes on hie . Our strength that doth defend us well , The Lord to us doth bring , The holy one of Israel , He is our guide and King. Therefore let thy goodnesse O Lord Still present with us be , As we alwayes with one accord Doe onely trust in thee . 2. Deprecation , aversion , and ablation of the evill of sinne and punishment .. MY Lord , for guiding of my mouth , Set thou a watch before : And also of my moving lips , O Lord , keepe thou the dore . Direct my foot-steps by thy word , That I thy will may know , And never let iniquity Thy servant overthrow . Thy countenance , which doth surmount The Sunne in his bright hew , Let shine on me , and by thy Law Teach me what to eschew . That I should wicked workes commit , Incline thou not my heart , With ill men of their delicates , Lord let me eate no part . O shut not up my soule with them , In sinne that take their fill : Nor yet my life among those men , That seeke much blood to spill . All yee that love the Lord , doe this ; Hate all things that are ill : For he doth keepe the soules of his , From such as would them spill . Out of mine eyes great floods gush out , Of dreary teares and fell , When I behold how wicked men , Thy lawes keepe never a dell . But I in righteousnesse intend , My time and dayes to serve : Have mercy Lord , and me defend , So that I doe not swerve . THine arrowes doe sticke fast in me , Thine hand doth presse me sore : And in my flesh no health at all , Appeareth any more . My wounds stinke , and are festred so , As loathsome is to see : Which all through mine owne foolishnesse Betideth unto me . And I in carefull wise am brought In trouble and distresse , That I goe wailing all the day , In dolefull heavinesse . My loines are fill'd with sore disease , My flesh hath no whole part : I feeble am and broken sore , I roare for griefe of heart . Thou know'st Lord my desire , my grones , Are open in thy sight : My heart doth pant , my strength doth faile , Mine eyes have lost their light : One griefe another in doth call , As clouds burst out their voyce : The floods of evill that doe fall , Run over me with noise . And as an harth my bones are burnt , My heart is smitten dead , And withers like the grasse , that I Forget to eate my bread . By reason of my groning voyce , My bones cleave to my skin : As Pelican in wildernesse , Such case now am I in . And as an Owle in desart is , Loe , I am such a one : I watch , and as a Sparrow on The house-top am alone . Lord take from me thy scourge and plague , I can them not withstand : I faint and pine away for feare Of thy most heavy hand . Wherefore my God , some pitty take , O Lord I thee desire : Doe not this simple soule forsake , Of helpe I thee require . Then didst thou turne my griefe and woe Into a cheerefull voyce : The mourning weede thou took'st me fro , And mad'st me to rejoyce . For why , his anger but a space Doth last , and slacke againe : But in his favour and his grace , Alwayes doth life remaine . Trust still in God , whose whole thou art , His will abide thou must : And he shall ease and strength thy heart , If thou in him doe trust . HOw ev'er it be , yet God is good , And kind to Israel : And to all such as safely keepe , Their conscience pure and well : For when I saw such foolish men , I grudg'd and did disdaine , That wicked men all things should have Without turmoile and paine . And though I be nothing set by , As one of base degree : Yet doe I not thy lawes forget , Nor shrinke away from thee . TRouble and griefe have seaz'd on me , And brought me wondrous low ; Yet doe I still of thy precepts , Delight to heare and know . When with my selfe I mused much , And could no comfort finde , Then Lord thy goodnesse did me touch , And that did ease my mind . How long wilt thou forget me Lord , Shall I never be remembred ? How long wilt thou thy visage hide , As though thou wert offended ? In heart and mind how long shall I With care tormented be ? How long eke shall my deadly foe Thus triumph over me ? THou art my hope and my strong hold , I to the Lord will say , My God he is , in him will I My whole affiance stay . What gaine is in my blood , sayd I ▪ If death destroy my dayes ? Doth dust declare thy Majesty , Or yet thy truth doth praise ? The Lord himselfe hath chastened , And hath corrected me : But hath not given me over , yet To death , as yee may see . Even when the snares of cruell death , About beset me round . When paines of hell me caught , and when I woe and sorrow found . They that be dead , doe not with praise Set forth the Lords renowne : Nor any that into the place ▪ Of silence doe goe downe . For why ? thy mercy shew'd to me , Is great , and doth excell : Thou setst my soule at liberty , Out from the lower hell . The pangs of death did compasse me , And bound me every where : The flowing waves of wickednesse Did put me in great feare . The flie and subtile snares of hell Were round about me set : And for my death there was prepar'd A deadly trapping net . How long away from me O Lord , For ever wilt thou turne ? And shall thine anger still alway As fire consume and burne ? But sure the Lord will not forget The poore mans griefe and paine : The patient people never looke For helpe of God in vaine . Therefore I pray thee be not farre , From me at my great neede , But rather , sich thou art my strength , To helpe me , Lord make speed . And from the sword Lord save my soule , By thy might and thy power : And keepe my soule , thy darling deare , From dogges that would devoure . And from the Lions mouth , that would Me all in sunder shiver ▪ And from the hornes of Vnicornes , Lord safely me deliver . Then shall I to my brethren all , Thy Majesty record : And in the Church shall praise the Name Of thee the living Lord. O Lord my God , thou onely art The strength that saveth me : My head in day of battell hath Bèene covered still by thee . Oft they , now Israel may say , Me from my youth assail'd : Oft they assail'd me from my youth , Yet never they prevail'd . The Lord himselfe is on my side , I will not stand in doubt : Nor feare what man can doe to me , When God stands me about . The Lord doth take my part , with them That helpe to succour me : Therefore I shall see my desire Vpon mine enemy . The Lord is my defence and strength , My joy , my mirth , my song : He is become for me indeede , A Saviour most strong . The Lord is both my health and light , Shall man make me dismaid ? Sith God doth give me strength and might , Why should I be affraid ? While that my foes with all their strength , Begin with me to brawle : And thinke to eate me up , at length Themselves have caught the fall . Though they in campe against me lie , My heart is not affraide : In battaile pight if they will trie , I trust in God for ayd . Lord plead my cause against my foes , Confound their force and might : Fight on my part against all those , That seeke with me to fight . Lay hand upon the speare and shield , Thy selfe in armour dresse : Stand up for me , and fight the field , And helpe me from distresse . Gird on thy sword , and stop the way , Mine enemies to withstand , That thou unto my soule mayest say , Loe I thy helpe at hand . Confound them with rebuke and blame , That seeke my soule to spill : Let them turne backe , and fly with shame , That thinke to worke me ill . When they thinke least and haue no care , O Lord destroy them all : Let them be trap't in their owne snare , And in their mischiefe fall . Awake , arise , nnd stirre abroad , Defend me in my right : Revenge my cause my Lord , my God , And aide me with thy might . Let not their heart rejoyce , and cry , There , there , this geare goeth trim : Nor give them cause to say on hie , Wee have our will on him . Heare me O Lord , and that anon To helpe me make good speed : Be thou my rocke and house of stone , My fence in time of need : Plucke thou my feete out of the snare Which they for me have laide : Thou art my strength , and all my care Is for thy might and aide . Plucke thou my feete out of the mire , From drowning doe me keepe : From such as owe me wrath and ire , And from the waters deepe . Lest with the waves I should be drown'd , And depth my soule devoure . And that the pit should me confound , And shut me in her power . Have mercy Lord on me I pray , For man would me devoure : He fighteth with me day by day , And troubleth me each houre . Send aide , and save me from my foes , O Lord I pray to thee : Defend and keepe me from all those , That rise and strive with me . O Lord preserve me from those men , Whose doings are not good : And set me sure and safe from them That thirst still after blood . For loe , they waite my soule to take , They rage against me still , Yea for no fault that I did make , I never did them ill . Have mercy Lord on me poore wretch , Whose enemies still remaine : Which from the gates of death are wont To raise me up againe . Alas how long shall I yet live , Before I see the houre , I hat on my foes which me torment , Thy vengeance thou wilt poure ! Arise O Lord , O God , in whom The poore mans hope doth rest : Lift up thy hand , forget not Lord , The poore that be opprest . What blasphemy is this , to thee Lord dost thou not abhorre it : To heare the wicked in their hearts , Say ; tush , thou ear'st not for it ? Loc , dayly in reproachfull wise , Mine enemies doe me scorne : And they that doe against me rage , Against me they have sworne . Although they curse with spite , yet thou Shalt blesse with loving voyce : They shall arise , and come to shame , Thy servant shall rejoyce . Let them be clothed all with shame , That enemies are to me : And with confusion as a cloake , Eke covered let them be . LOrd save me from the evill man , And from the cruell wight : And from all those which evill doe Imagine in their spirit . Which make on me continuall warre , Their tongues loe they have whet Like Serpents , un derne ath their lips , Is Adders poyson set . They mocke the doeings of the poore , To their reproach and shame : Because they put their trust in God , And call upon his name . The drunkards which in wine delight , It is their chiefe pastime , To seeke which way to worke me spight , Of me they sing and rime . O God of Hosts , defend and stay , All those that trust in thee : Let no man doubt , or shrinke away For ought that chanceth me . The wicked and the bloudy men , O that thou wouldest slay : Even those O God , to whom depart , Depart from me , I say . Even those of thee O Lord my God , That speake full wickedly : Those that are lifted up in vaine , Being enemies to thee . O Lord , thou doest revenge all wrong , That office longs to thee : Sith vengeance to thee doth belong , Declare that all may see . Set forth thy selfe ; for thou of right , The earth doest judge and guide : Reward the proud and men of might , According to their pride . For they consent against the life Of righteous men and good , And in their counsels they are rise , To shed the guiltlesse blood . And he shall cause their mischiefes all Themselves for to annoy : And in their malice they shall fall , Our God shall them destroy . Let them sustaine rebuke and shame That seeke my soule to spill : Drive backe my foes , and them defame , That wish and would me ill . For their ill feates doe them descry , That would deface my name : Alwayes on me they raile and cry , Fie on him , fie for shame . Confound them with rebuke and shame , That joy when I doe mourne : And pay hem home with spite and blame , That bragge at me with scorne . WHy are thou Lord so long from us In all these dangers deepe ? Why doth thine anger kindle thus , At thine owne pasture sheepe ? Lord call the people to thy thought , Which have beene thine so long , The which thou hast redeem'd and brought , From bondage sore and strong . Have minde therefore and thinke upon , Remember it full well : The pleasant place thy Mount Zion , Where thou was wont to dwell . Lift up thy foote and come in haste , and all my soesdeface , Which now at pleasure rob and waste , Within thy holy place . Rise Lord , let be by thee maintain'd , The cause that is thine owne : Remember how that thou blasphem'd Art , by the foolish one . The voyee forget not of thy foes , For the presumption hie , Is more and more increast of those , That hate thee spitefully . Give ayde O Lord , and us relieve , From them that us disdaine : The helpe that Hoasts of men can give , It is but all in vaine . Except the Lord had beene mine ayde , Mine enemies to repell , My soule and life had now beene layde Almost as low as hell . When I did say , my foote did slide , I now am like to fall : Thy goodnesse Lord did so provide , To stay me up withall . In Chariots some put confidence , And some in horses trust : But we remember God our Lord , That keepeth promise just . They fall downe flat , but we doe rise , And stand up stedfastly : Now save and helpe us Lord and King , On thee when we doe cry . IN thy good-will deale geutly Lord To Sion , and withall ; Grant that of thy Ierusalem Vprear'd may be the wall . O Lord , give thou thy people health , And thou O Lord fulfill , Thy promise made to Israel . From out of Sion hill . Thy people and thine heritage , Lord blesse , guide , and preserve : Increase them Lord , and rule their hearts , That they may never swerve . The Lord will give his people power , In vertue to increase : The Lord will blesse his chosen flocke With everlasting peace . Let them in thee have joy and wealth , That seeke to thee alwayes : That such as love thy saving health , May say , to God be praise . God loves the Gates of Sion best , His grace doth there abide : He loves them more than all the rest Of Iacobs tents besides . Though Basan be a fruitfull hill , And in hight others passe : Yet Sion , Gods most holy hill , Doth farre excell in grace . From such as thee desire to know , Let not thy grace depart : Thy righteousnesse declare and shew , To men of upright heart . O Thou the Saviour of all them , That put their trust in thee , Declare thy strength on them that spurne , Against thy Majesty . Destroy them not at once O Lord , Lest it from minde doe fall : But vvith thy strength drive them abroad , And so consume them all . For their ill vvords and truthlesse tongues , Confound them in their pride : Their vvicked Oathes , vvith lies & wrongs , Let all the vvorld deride . And as the fire doth melt the vvaxe , And vvinde blowes smoake away : So in the presence of the Lord , The vvicked shall decay . Our God vvill vvound his enemies head , And breake the hairy sealpe , Of those that in their wickednesse Continually doe vvalke . Lord turne their table to a snare , To take themselves therein : And vvhen they thinke full vvell to fare , Then trap them in the gin . The third head of Prayer , is Thankesgiving . TO sing the mercies of the Lord , My tongue shall never spare : And vvith my lips from age to age Thy truth I vvill declare . The Heavens doe shew with joy and mirth , Thy vvondrous vvorkes O Lord : Thy Saints within thy Church on earth , Thy Faith and Truth record . O how great good hast thou in store , Laid up full safe for them That feare and trust in thee , therefore , Before the sonnes of men ! Thou wilt them teach the vvay to life , For all treasure and store , Of perfect joy , are in thy face And povver for evermore . O Lord my God , thy vvondrous deedes In greatnesse farre doe passe : Thy favour tovvards us , exceedes All things that ever vvas . When I intend , and doe devise , Thy workes abroad to shovv , To such ● reckoning they doe rise , Thereof no end I know . My soule from death thou doest defend , And keep'st my feete vpright , That I before thee may ascend , With such as live in light . COme forth and hearken here full soone , All yee that feare the Lord , What he for my poore soule hath done , To you I vvill record . Full oft I call to minde his grace , This mouth to him doth cry : And thou my tongue make speede apace , To praise him by and by . THe doctrine of his holy Word , To Iacob he doth show : His Statutes and his Iudgements , he Gives Israel to knovv . With every Nation hath he not So dealt , nor they have knowne His secret judgements ; yee therefore Praise yee the Lord alone , O Lord out of my mothers wombe , I came by thy request : Thou didst preserve me still in hope , While I did sucke her brest . I vvas committed from my birth , With thee to have abode : Since I vvas in my mothers wombe . Thou hast beene e're my God. FOr vvhy , the eyes of God above , Vpon the just are bent : His eares likevvise doe heare the plaint Of the poore innocent . What thou commandedst , vvrought it vvas At once vvith present speede : What thou doest vvill , is brought to passe With full effect indeede . Knovv that the Lord our God , he is , He did us make and keepe : Not we our selves ; for wee are his Ovvne flocke and pasture sheepe . The Lord of Hoasts doth take our part , To us he hath an eye : Our hope of health vvith all our heart , On Iacobs God doth lie . Thou openest thy plenteous hand , And bounteously doest fill All things vvhatsoever doe live , With gifts of thy good-will . O praise the Lord Ierusalem , Thy God O Sion praise : For he the barres hath forged strong , Wherewith thy Gates he stayes . Thy children he hath blest in thee , And in thy borders ●e Doth settle peace , and vvith the floure Of wheate ●e filleth thee . BVt Lord , that man is happy sure , Whom thou dost keepe in avve : And through correction dost procure To teach him in thy Lavv. ALl praise to thee O Lord of Hoasts , Both now , and eke for aye : Through skie , and earth , and all the coasts , Amen , Amen I say . FINIS . THis for an Essay , I desired to shew on every head of Prayer , that some place or other in the Psalmes might be made use of , on severall occasions , which a Christian hath to doe about . There may be divers added , & but for pe●●●ring this Booke , I had added all those which I have lying by me thus digested : but these may suffice , to shew thee ( Christian Reader ) my meaning , who mayst as thy neede requires , supply what is now wanting in this . Sing with the Spirit , and sing with the understanding also . Maister QVARLES on Ionah , in the generall use of the STORY . MAl●●do , rouze thy leaden spirit , bestirre thee , Hold up thy drousie head , here 's cōfort for thee : What if thy Zeale be frozen hard ? what then ? Thy Saviours blood vvill thaw that frost agen . Thy Prayers that should be fervent , hot as fire , Proceede but coldly from a d●ll desire : What then ? grieve in'ly ; but doe not dismay , Who heares thy Prayers , vvill give thee strength to pray , Though left avvhile , thou art not quite given o're : Where Sinne abounds , there Grace aboundeth more . Medit. 7. on Ionah . Let Prayer be fervent , and thy Faith intire , And Heaven at last vvill grant thee thy desire . A Table whereby readily to finde the principall things in the whole Booke . A Page Actions of Christians how to bee ordered . Page 143 Actuall sinnes the severall sorts . Page 23 — formes of confessing them . Page 242 Advise for a Christians carriage , dayly , weekely , how . Page 140 Affections how disordered . Page 21 Afflicted . Page 120 Afflictions . Page 270 Aged mans prayer . Page 271 Aggravations of sinne . Page 23 Anger . Page 272 Apostasie . Page 275 Apprecation , Page 31 Audience , assistance , acceptance how to be craved . Page 99 B. Backsliding , in godly courses , a prayer against it . Page 275 Baptisme , a prayer for it . Page 165 Bed , meditations for it . Page 132 Blessings temporall , spirituall , eternal . Page 122 Body and all the members corrupt . Page 22 Boldnesse in witnessing to Gods truth . Page 91 C Called Church of Christ . Page 114 Calling of the Iewes , Gentiles : Page 102 — to be blessed in our calling . ibid. Cares , & distrust in Gods providence . Page 274 Catholicke Church of Christ . Page 109 Causes of distraction in Prayer . Page 47 Christ Iesus , a thankesgiving to him . Page 210 Christian conversation how to bee ordered . Page 140 Church of God : Page 39 — How to meditate as thou goest to Church . Page 134 Colony , or plantations in New-England , Virgi . Page 178 Commission , how many sorts of those sinnes . Page 24 Commonalty . Page 120 Company of ungodly ones to bee avoyded . Page 254 — how to carry our selves in company . Page 144 Concernements personall . Page 101 Conclusions of Prayer . Page 127 Confession of sinne . Page 14. 58. 70 — promise made to it . Page 2 — punishment deserved by sinne . Page 79 Confession of an humbled soule , &c : Page 242 Confusion to Gods and his Churches enemies . Page 125 Conscience how defiled with sinne . Page 18 — Afflicted in conscience . Page 120 Consolatory Letter ▪ Page 248 Contentation . Page 92 Councell , the Lords of his Majesties privy Councell . Page 117 Craving audience , assistance , and acceptance . Page 127 Creation . ibid. D Death , to be prepared for it . Page 185 Dearth . Page 223 Deliverance from the Gun-powder Treason . Page 215 — Sinne and punishment . Page 103. 107 Deprecation of evill of sinne , and punishment . Page 35 Descriptions of God. Page 59 Devotion no hinderance to any mans particular calling . Page 57 Dying mans meditations . Page 234 Difference of praying in Hypocrites and godly men . Page 49 Directions for Christians , walking with God. Page 140 Direction in our calling . Page 101 Distraction in prayer , how to be helped against it . Page 47 Distrustfull cares . Page 274 Drought , in time thereof a prayer for raine . Page 230 E Enemies of God and his Church . Page 112 English Colonies in New England , Virginia , &c. Page 178 Evening meditations . Page 130 Excellency of the Psalmes . Praef. F Faith. Page 83 Famine . Page 223 Formes of prayer . Page 151 G Gods promises made to prayer . Page 2 Gods Word . Page 96 Godly men must avoide the company of the wicked . Page 254 Graces , or thankesgiving before and after meate ▪ — matter for &c. Page 135. 138 Growth of grace , continued , encreased , begotten . Page 34. 84 Gun-powder Treason , and a thankesgiving for our deliverance . Page 215 H Health . Page 105 Helpes against distraction in prayer . Page 48 Holy Oyle , or Scripture phrases , how to make use of them . Page 223 Humble confession of sinne . Page 81. 3. 7 Humiliatiō , solemnely how to be done . Page 147 Humility . Page 100 Husband man. Page 280 Hypocrites praying differs from the true Christians . Page 49 I Intercession for the Church . Page 109 K Kings Majesty , a prayer for him , his seede , &c. Page 114 Knowledge . Page 85 L Letter consolatory . Page 248 Lord Iesus Christ , a thankesgiving to . ib. Lords day , or Sonday mornings Meditation . Page 133 Lords Supper , a prayer for that Sacrament , before and after . Page 55 Love of God. Page 87 M Magistrates . Page 118 Maintenance . Page 34. 36. 105 Mariners prayer . Page 276 Matter for Graces before meate and after . Page 135. 138 Meanes to prepare us for prayer . Page 54 Meanes of grace ; prayer that God would blesse them . Page 97 Meditations for severall occasions . Page 128 — For a dying man. Page 234 Memory corrupted . Page 20 Merchants prayer . Page 198 Method of prayer . Page 13 Ministers of Gods Word . Page 118 Morning-meditations for &c. Page 128 N Night-thoughts . Page 133 O Omission , sinnes of omission . Page 23 P Pardon of sinne . Page 31 Parts of prayer . Page 13 Patience . Page 95 Perseverance . Page 92 Personall concernements . Page 101 Pestilence . Page 261 Petition . Page 29. 30. 97 Plenty that God would grant . Page 281 Power over sinne . Page 37 Preface to prayer . Page 13 Preparation to prayer . Page 52 Praxis , shewing how to make use of Scripture phrase . Page 223 Prayer what it is . Page 13 Privy Councell , the Lords thereof . Page 117 Promises of God made to prayer . Page 1. 2. 3 Prosperity . Page 123 Providence of God over us . Page 12 Punishment inflicted for sinne . Page 79 Q Questions which may helpe us with matter for prayer . Page 54 R Raine . Page 230 Regeneration . Page 170 Repentance . Page 83 S Sacraments of Baptisme and the Lords Supper . Page 100. 165 Sanctifying grace . Page 170 Seasonable weather . Page 281 Seafaring men . Page 276 Seed-time . Page 280 Sensitive appetite corrupt . Page 21 Servants prayer . Page 204 Schollers or Students prayer . Page 192 Sincerity . Page 88 Sin , how to know it , and finde it out . Page 18 — How manifold . ibid. Solemne humiliation , how it may be done . Page 147 Solitarinesse . Page 145 Sorrow for sinne . Page 242 Spirituall blessings . Page 31 Spring-time . Page 281 Supply of wants temporall . Page 123 T Temporall blessings . Page 34. 44. 123 Thankesgiving for blessings . Page 122. 210 — deliverances , &c. ●bid . Thoughts how to order them . Page 141 Tradesmans prayer . Page 198 Trouble in conscience , estate . Page 268 V Vncalled , that God would convert thē . Page 112 Vnderstanding corrupt through sinne . Page 18 Vocation , our duties in it , not hindred by Devotion . Page 57 W Wages of sin . Page 38 Will of man corrupted . Page 20 Words , how to order them . Page 141 Word of God and Sacraments . Page 96 World. Page 37 Z Zeale for God in matters of Religion . Page 52 A Table of the Psalmes in Meeter . Page . PReparation to prayer , description of God , craving of audience and acceptance . Page . 1 Confession of sinnes , originall , actuall . Page . 2 Petition for forgivenesse of sin . Page . 3 For sanctifying grace , for Faith. Page . 4 Sorrow for sin . Page . 5 Humility and Sincerity . Page . 6 Perseverance . Page . 7 Feare of God , love of God , and Contentation . Page . 8 Direction in our calling , Gods Word . Page . 9 Lords day . Page . 10 Sacraments . Page . 11 Supply of all wants temporall , health . Page . 12 Preferment , maintenance , dwelling , food . Page . 13 Plenty , prosperity , trust in Gods deliverance . Page . 14 Preservation . Page . 16 Deprecation against the evill of sin . Page . 18 Against the evil of punishment in body . Page . 19 Estate , conscience troubled . Page . 21 Death . Page . 22 Hell and Satan . Page . 23 World , Warre and all enemies . Page . 24 Reproach and slander . Page . 28 Against evils nationall . Page . 31 Church of Christ . Page . 32 Confusion to the enemies of the Church . Page . 33 Thankesgiving for our Election , &c. Page . 35 For Gods Word , temporall blessings , and creation . Page . 36 Providence , preservation , plenty , and prosperity . Page . 37 Safety , afflictions , Conclusion with thankesgiving . Page . 38 FINIS . Recensui hunc librum , cui titulus , Holy Incense , &c. nihilque in eo inveni quod Christianos mores ac pietatem non redoleat . Ac ob id dignum existimo , ut Typis mandetur . Ex aedibus Fulham . Iun 17. 1634. Thomas Weekes R-P D. Episc . Lond. Cap. domest . Notes, typically marginal, from the original text Notes for div A18939-e230 a Mr Foxe Acts monum . vol. 2. pag 578. col . 1. lin . 41. * Rev. 6. 9. b Fox ibid. col . 2. lin . 32. c Pref. before his Sermons . d Nullus abit dies quin ●t minimum tres ●●ras , easque studijs aptissimas in oration●m po●a● ▪ &c. Vi● . Theodor . ad Melanc . Vid. Acts & monum . vol. 2 pag ▪ 〈◊〉 col . 1. 〈◊〉 55. * Luk 6. 1●● Acts 9. 11. Isay 38. 16. * Innocentius ex advoc●t . vicar . pr●●fectur . mis●r● lab●●ns morbo , ●●●ula & c●●●pit orare quibus modis , quo affectu quo motu animi quo ●luvio lachrymarū quibus gemitibus atquè s●●gultibus-Domine quastuorum ●reces ex 〈…〉 as 〈…〉 ? nihil enim mihi vi●ebatur addi jam posse 〈…〉 ex●iraret orand● qui miraculose à Deo sanabatur ab illo●●n let hali morbo . Aug. li. 22. de civit . dei c. 8. ●ooker Eccles . policie lib. 5. * K●lsey . Ier. 17. 13. u Galcacius Caracciolus sonne and heire apparent to Calantonius Marquesse of Vicum in Naples , bred , born , & brought up in Poperie , a Courtier to the Emperour Charles the 5. nephew to Pope Paul the 4. being married to the Dake of Nucernes daughter , & having by her sixe goodly children , at a sermon of Pet. Martyrs , was first touched : after by reading Scripture and other good meanes was fully converted : laboured with his Lady but could not perswade her . Therefore that hee might enjoy Christ , and serve him with a quiet conscience , he left the lands , livings , and honours of a Marquesdome , the comforts of his Lady and children , the pleasures of Italy , his credit with the Emperour , his kindred with the Pope , and forsaking all for the love of Christ — came to Geneva , and there lived a poore and meane , but yet an humble and holy life for fortie yeares together . And though his Father , his Lady , his kinsmen , yea the Emperour and the Pope did all they could to reclaime him , yet continued he constant to the end , and lived and died the blessed servant of God , leaving behind him a rare example to all ages — Hee lived vvith his vvise till the yeare 1551. and then forsooke all — His l●●e was translated out of Italian into Latine , by Beza , and englished by Mr. Crashaw . 1608. Reading & meditating in this word hath beene the practise of all gods saints , Marcella nunquam Hieronymum ipsum conveniret , quin de Scripturis aliquid interrogaret tantamquè sibi erudition●m compararet ut si in aliquo testimonio scripturarum esset aborta contentio ad illam judicem pergeretur Chamier . de canonis usu lib. 10. cap. 4. Sect. 18. Notes for div A18939-e2100 * Dr. Taylour taking his leave of his vvife , vvith vveeping and teares , before his Martyrdome , gave her for his Fare well and last token , a book of the Church-service , set out by K. Edward , which in the time of his imprisonment he daily used . Mr. Fox . Acts and Mon vol. 3. pag. 175 col 1. lin 10. ( a ) Pet. Martyr , and the Arch-Bishop of Canterbury offered to defend the Protestants Common-Prayer Booke against Queene Maries Religion . Acts & Mon. vol. 3. pag. 18 col . 2. lin . 50. The Prelates in King Edwards time , after long , learned , wise , and deliberate advise , did finally conclude and agree upon one Vniform order of Common-Prayer , Sacraments , &c. — vol. 2 pag. 659. lin . 47. And Doctor Taylour Parson of Hadley , saith therof , that the book of Church-service , vvas so fully perfected according to the rules of our Christian religion in every behalfe , that no Christian conscience could bee offended with any thing therein contained . vol. 3 pag. 171. lin . 20. b M. Hooker . lib. 5. Sect. 26. Eccles . policie . * Pause before thou speak , Solomons caveat Be not rash ▪ an Extempore oration before a Prince , becomes not , much lesse to open our mouthes rashly before our M●ker . Mr Harr●● Ha ▪ in Epist . to Peters Enlargement . c Nu 6. 23. d From the tyrannie of the Bishop of Rome , and all his detestable errours , idolatries , and abominations , good Lord deliver us . Acts & Mon. vol. 3. pag. 170. lin . 19. Hooker ibid. e Preces hirudo curarum , Luth Ep. ad Melan Swanus King of Denmarke , to all his ou●●●ges done in Eng. and his ●●●●ing excessive impositions upon the people , having entred the territory of St. Edmund , spoyling the countrey , and despising the holy Martyr , menacing also the place of his S●pulture , the men of that countrey fell to prayer , and fasting ; so that Swanus shortly after died suddenly , crying and yelling among his Knights , See the vertue of Christian mens prayer . Acts & Mon. vol. ● pag 208 col . 2 lin . 20. K. Ethelred , then at service , and meditations when his bro●●er Alured was in fight with the Danes , being required to make ha●e , ( such was his devotion ) hee would not starre out one foote , before their service was fully complet , his brother being in great danger then : neverthelesse the King through the gracious assistance of that God , whom hee invoked , wan the field , and the Danes lost both the victory , and their lives Mr. Fox Acts. & Mon. vol. 1. pag. 182. li 58. Pious O●w●ld also , K. of Northumberland , boat Penda & Cedwall , by the power , not so much of his sword , as prayer . Strength of prayer overcōmeth armies Act. & Mon. vol. 1. pa. 157 col . 1. lin 71. What should I speak of his Praiers , which were soardent unto Christ that they which stood under his window , as hee was praying , might see his teares falling & aropping downe . Me●a●cth . de Luthero Againe with such power hee prayed , that he ( as himselfe confesseth ) had obtained of the Lord , that so long as ●el●●ed the Pope should not prevaile in his country , after my death ( said hee ) let them pray who can M. Fox Act & Monn . vol. 2 pag 88. f. An exercise ( I can assure thee ) of unspeakable strength and comfort , without which thou canst not live , and by which thou maist live in the mouth of death ▪ &c. Mr. Harris of Han. in Epist . before Peters enlargement . Notes for div A18939-e3290 2. Pet. 1. 4. Isay 65. 24. Math. 7. 7. Exod. 19. 6. Mal. 1. 11. Rom. 8. 26. Psal . 10. 17 Mar. 11. 24. 2. Promises made to each several head of Prayer , &c. Pro. 28. 13. I Iohn 1. 9. Isai . 1. 18. Isai . 43. 25. Ier. 31 34. Isay 57. 1● . Ezek. 18. 21. 22 23. Mat. 11. 28. Mic. 7. 18. 19. Rom. 16. 20. Rom. 6. 14. Psal . 37. 24. Ezech. 36. 25. 26. 27 Deut. 30. 6. Isai . 44 3. Isai . 42 3. Math. 5. 6. Phil. 1 6. Isai . 12. 3. Isai . 55. 1. Exod. 20. 24. Prov. 16. 3. prov . 3. 6. Isai . 30. 21. psal . 121. 8. Deut. 28. 6. 30. 9. 31 8. Psal . 91. 11. Isay 35. 6. 10. Ioel. 2. 26. Isai . 55. 12. Psal . 25. 1. 1. Preface . 2. Parts . 1. Confession of 1 Sinne. to which is necessary 1 A particular knovvledge of sin . 2. Sense of it , and sorrow for it . 3. particular enumeration 1. Of Adams disobedience 2. Originall sinne . to be descried in the Vnderstanding . 1. Conscience . 3. Memory . 4. Will. 5. Sensitive appetite . 6. Affections 7. Body and members . 3 Actuall sin in deeds of 1. Omission and D●s●●uncie 2. Commission 1. Against God 2. Presumptuously . 3. Without , or with temptations . 4. Against vowes — 2. Sinnes against the Gospell . 2. part of Confession viz. of the wages of punishment . The second part of prayer , which is Petition . Apprecation for 1. Pardon of sinne . 2. Faith in Christ . 3. Repentance . 4. All sanctifying grace . 2. For growth and encrease of Grace . 3. The meanes of grace continued and sanctifyed to us . 2. Petition for supply of temporall wants . 2. Deprecation . 1. To be freed from the guilt of Sin. Personall . Nationall . 2. To have povver 1. Over Sinne. 2. The world . 3. The Devill 2. To hee freed from the evill of punishment . Nationall . Personall . 2. I●tercession for the Catholike Church . 2. Called . 3. In forraine arts . 2. Our land at home . 3. Afflicted . The third part of Prayer which is Thankesgiving for the Church in generall . 2. Our selves in particular . Election , &c. ● . For grace in any measure . 2. Thankesgiving for Temporall Blessings . Helpes against Distraction in Prayer . 1 Tim. 2. 8 Isai . 66. 2. Eccles. 5. 2. vers . 1. Mal. 13. 14. Mal. 1. 11. Zech. 12. 10. M. Dyke on the hearts deceiptf . Gen. 27. 34. Iob ▪ 27. 8. 10. Hos . 5. 15. Isai . 26. 16. 2 Chr ▪ 7. 14. M. Dyke ibid. Our sacrifices must bee offered with fire , warmth of enflamed Zeale . Cold Prayers are to God as dead drinks be to us . Psal . 42. 1. Ps . 119. 20. Luk. 18. 10. 1 Thes . 5. 17 ▪ Isai . 1. Tergat speculum , mundet spiritum . Bern. Out of M. Byfield . 1. For confession of sin . 2. For petition of necessaries . 3. for thankesgiving , 3 For Thankesgiving . * Practice of Christianity . pag. 622. To these Common-places , thou mayest in thy daily reading the Scriptures , referre many of the like nature . Lam. 3. 41. Psal . 123. 1. Num. 16. 22. Nehe. 9. 17. Psal . 75. 2. Isai . 42. 5. Dan. 5. 23. Isai . 57. 15. Ier. 10. 10. 12. Amos 4. 15. 1 Tim. 6. 15. 16. Sam. 1. 4. 4 1 King. 8. 27 1 Chr. 29. 11 12. Iob 25. 5. Psal . 104. 1. 2. Isai . 40. 15. 17. 22. Ier. 20. 12. Ier. 31. 35. Ier. 32. 17. 18. 19. Ier. 46. 18. Amos 5 8. Amos 9 6. Mich. 7. 18. Nah. 1. 4. Hab. 1. 13. Deut. 26. 15 1 Reg. 8. 28. Psal . 50. 15. 2 Reg. 19. 16. Psal . 141. 2. Iohn 14. 14. Dan. 9. 17. 18. Rom. 8. 26. Exo. 22. 27. 1 Kin. 8. 30. 36 43. 39. Nehe. 1. 6. Psal . 5. 2. Psal . 28. 2. Psal . 86. 6. Psal . 19. 14. Psal . 123. 1 Psal . 143. 1 7. Isai . 63. 15. Hab. 1. 2. ● . Ezra 9. 6. Gen 1. 27. 2. 7. 3. 13. Heb. 7. 10. Rom. 3. 23. Eccles. ● . 29 Num. 32. 14 ●il . ● ▪ ●● . Rom. 7. 18. Gen. 6. 5. Io● 9. 20. & . 20. 27. 15. 14. 〈…〉 6. Psal . 38. 4. Pro. 20. 9. Isai . 64. 6. 7. Isai . 43. 24. Isai . 3. 9. Psal . 130. 3. Dan. 5. 27. Rom 7. 13. Isa . 26. 10. Rom. 1. 16. Isa . 65. 2. 1 Cor. 16. 22 Eph. 6. 24. Isai . 53. 3. Phil. 3. 8. 9. 10. Rev. 2. 21. Psal . 32. 5. Ier. 5. 3. Ephes . 4. 30 ▪ Iude 4. Revel . 2. 4. Psal . 42. 2. Heb. 10. 26. 27. 28. 29. Isai . 1. 18. 2 Sam. 12. 14 Ier. 5. 28. Iob 42. 6. Psal . 40. 12. Psal . 43. 2. Psal . 90. 8. Isai 1. 12. Isai . 3. 8. Isai . 5. 18. Isai . 59. 2. Ier. 6. 7. Ier. 2. 21. Ier. 2. 22. Ier. 17. 1. Amos. 2. 13. Amos 5. 12. Rom. 7. 14. 23. 24. Ezr. 9. 13. Lam. 3. 22. Isay . 28. 17. Deu. 29. 23. Psal . 9. 17. Psal 130. 7. Exod. 34. 9. Isai . 44. 2. Ier. 14. 7. Iob 6. 8. Nehe 4 5. Psal . 25. 7. Psal . 25. 11. Psal 79. 8. Hos . 14. 2. Mic. 7. 19. Ioh. 1. 29. Ioh. 18 37. Isai . 53. 5. Psal . 57. 2. Psal . 51. 2. 7. 2 Sam , 24. 10 Ps . 119. 132 Isai . 1. 18. Ier. 32. 27. Math. 6. 39. Luk. 17. 5. Math. 7. 20. Rom. 5. 1. Iam. 2. 20. Heb. 12. 14. Psa . 51. 10. Phil. 3. 9. Psa . 6. 6. Mat. 11. 21. Act. 11. 18. Rev. 2. 21. Deut 5. 29. 2 Tim 2. 26. 2 Cor. 7. 10. Ezek 37. 25. Eze. 36. 26. 27 Ephes . 1. 17. 18. Hab. 2. 14 Heb. 8. 11. Ephes . 3. 17. 18. 19. Phil. 3. 10. Prov. 192. Prov. 2. 2. 3. 5. Hos . 8. 2. Mat. 22. 37. Luke 7. 47. Iohn 13. 34. Phil. 1. 9. Gal. 6. 10. Mat. 5. 44. Tit. 2. 14. Rev. 3. 16. Psa . 119. 20 Iohn 2. 17. 2 Cor. 9. 2. Psal . 51. 6. Iohn 1. 47. 2 Cor. 1. 12. Ier. 16 ▪ 17. Psal . 139. 2 3. 1 Cor 4. 5. Amos 9. 2. 3. Prov. 24. 12. Eeles . 12. 14 ▪ 1 Sam. 16. 7. 2 Kin. 20. 3. 1 Chr. 28. 2. Ier. 23. 24. Psal . 44. 21. Ps . 139. 12. Prov. 20. 27. 1 King. 8. 39 Heb. 4. 13. Rom. 1. 1● , Act 4. 29. Mark. 8. 38. Deut. 5. 29. Ier. 32. 39. 40. Heb. 10. 23. Phil. 4. 11. Phil 4. ●2 . 1 Tim. 6. 6. 7. 8. Heb. 13. 5. 1 Pet. 5. 7. Iob. 2. 10. Math. 6. 25. Math. 6. 26. 2● . 27. 30. 31. 32. Prov. 30. ● . Prov. 30. 9. Luk. 9. 23. Ioh. 16. 33 ▪ Act. 14. 2● . Rom. 8. 1● . Phil. 1. 29. Heb 12. 1. 2. 3. 1 Pet. 4. 12. 13 14. 〈◊〉 119. 105 Psal . 16. 7. Heb. 4. 12. Pro 20. 12. Ier. 23. 29. Isai . 55. 10. 11. Isai . 50. 4. Isai . 53. 10. Psal . 36. 8. 9. Psal . 132. 7. Psa . 119. 18 Isai . 26. 8. Mic. 4. 2. Isai . 30. 21. Psal . 65. 4. Isai . 25. 6. ●● . 7. 1 Cor. 11. 28. loh. 6. 32. 35. 36. 37. Psal . 42. 1. Psal . 63. 2. Psa . 126. 12. 13. Gen. 28. 20. 21. 43. 14. Prov. 2. 8. Psal . 17. 5. Psal . 91. 11 12. Gen. 28 15. 1 Chr. 4. 10. Neh. 1. 11. Psal . 90. 17. 2 Chr. 20. 12 Isai . 26. 12. Psal . 127. 2. Ier. 10. 23. 1 Cor. 2. 3. Rom. 6. 12. 12. Heb. 12. 15. Rom. 6. 22. Rom 7 23. 24 Psal . 19. 12. 13. 2 Cor. 10. 5. Ps . 131. 1. 2. Psa . 119 33 Psal . 8. 23. Heb. 12. 1 2. 1 Ioh. 2 15. 16. Tit. 2. 12. Eph. 5. 15. 1 Tim. 5. 14. Col. 3. 5. Col. 3. 8. Heb. 12. 4. Heb. 3. 12. Luke 21. 34. 1 Pet. 5. 8. Eph. 6. 11. 10. Psal 91. 10. Psal . 57 ● . 4. Psal . 35. 1. Psal . 6. 2. 3 4. 5. 6. 7. Psal 25. 16. 17. 18. Mat. 26. 39 Psal . 39. 4. 5. Psal . 90. 12. Intercession , or the Prayer of Charity . Luke 12. 32. Zech. 2. 5. Isai . 49. 16. 17. 26. Isal . 63. 15. 16. Isai . 51. 9. Psal . 17. 7. Psa . 44. 23. 24. 25. 26 Ps . 129. 5. 6. Amos 9. 11. & 5. 15. Lukh 1. 78. 79. Ioh. 10. 16. Eze. 34. 12. 13. Mich. 2. 12. Deu. 32. 10. 1 Pet. 5. 8. Psal . 31. 8. Isai . 4. 5. Psal . 5. 12. Isai . 27. 3. 2 Sam. 25. 19 Psal . 89. 29. Psal . 61. 6. 7. Lam. 4. 20. Psal . 21. 6. Psa . 17. 8. 9. Psal . 89. 4. Ps . 89. 36. Ps . 132. 18. Ps . 91. 16. 2 Sam. 7. 8. 1 Kin. 3. 12. 7. 2 Sam. 23. 3. 1 Chr. 2● . 9. 2 Sam. 7. 14. 26. Ps . 105. 22. Amos 5. 24. Isa . 30. 2. Num. 10. 31 Exod. 31. 3. Num. 16. 2. 2 Sam. 16. 23 Amos. 6. 12. 1 Tim. 2. 2. Math. 2. 38. Acts 13. 48. Isai . 53. 10. Deut. 33. 8 9. 10. 11. Ioh. 5. 35. Isai . 58. 1. 2 San. 17. 11 Hos . 2. 18. Isai . 10. 29. Psal . 41. 3. Psa . 68 20. Eccles. 4. 1. Heb. 13. 2. Isai . 48. 10. Isai . 30. 26. Psal . 79. 11. Isai . 25. 4. 33. 16. 1 Chr. 29. 13 Eph. 1. 3. Col. 1. 3. 2 Cor. 1. 3. Col. 1. 21. Eph. 2. 4. 1. 2. Col. 2. 13. 14. Nehe. 9. 5. Psal . 86. 12. Col. 1. 12. Mat. 11. 25. Ps . 103. 1. 2. 3. 4. 5. Psal . 22. 9. 10. Isai . 46. 3. 4. Psa . 139. 13 14. Psa . 139. 17 18. Psa . 119. 73 Gen. 32. 10. Psal . 63. 4. 5. 6. Psa . 119 75. 67. Psal . 30. 2. 3. Iob 5. 19. Psal . 116. 8. 12. 13. Isai . 68. 12. Psa 147. 13. 14. Gen. 28. 10. Gen. 49. 20. Ps . 147. 20. Ps . 107. 21. Ps . 147. 20. Pro. 30. 7. Mar. 11. 24. Mar. 9. 24. Ephe. 3. 20. 21. Heb. 23. 20. Heb. 13. 21. Psa . 130. 6. 67. 1. Psa . 90. 14 63. 1. 5. 3. 88 13. Ephe. 5. 14. Rom. 13. 11. 12 Iohn 9. 4. Psal . 139. 2. 3. 141. 2. Lam. 2. 18. 19. Psa . 74. 16. 139. 12. Psal . 4. 8. Prov. 3. 24. Isai . 26. 9. Psal . 63. 4. 5. Psal . 63. 5. 6. Psal . 92. 1. 2. Isai . 56. 2. Psal . 92. 13. Psa . 92. 14. Psal . 27. 4. 84. 2. Exod. 3. 5. Gen. 28. 17. Ps . 84. 14. 4. 10. 11. Isai . 56. 6. 7. Graces . 1. 2. 1. Daily . 2. Weekely . In particular for thy Thoughts . Words . Company . Solitarinesse . Prayer . Lam. 3. 56. M. Harris . Vocation and particular calling . Evening . For more solemne ●u●i 〈…〉 and preparation ●● the 〈…〉 a 〈…〉 , &c. Mat. 18. 23. 28. Deut. 30. 6. Ier. 31. 34. Ezek. 33. 11. Heb. 10. 26. 29. E●● . 37. 3. 6. Pro. 8. 17. Eze. 36. 27. Eze. 36. 27 Gen. 14. 19. Deut. 10 14 Isai . 63. 15. Psal . 90. 2. 115. 16. Gen. 9. 7. Psa . 147. 13 14. Gen. 49. 25. 2 Kin. 6. 1 Isai . 48. 19. Num. 14. 7. Gen. 27. 39. Psal . 80. 9. Deut. 4. 7. Exod. 28. 36 2 Sam. 7. 10. 1 Chr. 28. 2. Ier. 10. 25. Coll. 1. 13. Zech. 2. 5. Eze. 11. 16. Psa . 89. 22. Deut. 33. 28 2 Sam 20. 1. Eccles . 9. 10 Eccles 27. 2. 〈…〉 . 63 8. 63. 1. Exod. 12. Yee shall observe this thing for an ordinance to thee and thy sonnes for ever . Vers 24. When your children shall say unto you , What mean you b● th●● service ? Vers . 26. — that yee shall say , It is the day of thankesgiving for — it is a day to be much observed unto the Lord , for delivering us from — . Vers . 42. Deut. 33. 20. Printed for Robert Milbourne 1632. Isay 51. 7. Rev. 18. 4. Ier. 50. 5. sai 61. 3. Iob 14. 1. Iam. 5. 10. 1 Pet. 5. 9. 1 Cor. 10. 13 2 Cor. 1. 5. Psal . 97. 11. Isai . 54. 7. 8. 2 Cor. 4. 8. Isai . 27. 9. 1 Pet. 1. 7. Pro. 16. 32. Eccles . 7. 9. Gen. 4. 5. — 31. 5. — 37. 4. Numb . 12. 3 Math. 11. 29. Isai . 53. 1 Pet 34. Pro. 14. 17. Pro. 19. 11. 2 Iohn 8. 2 Ioh. 8. Math. 6. 25. Heb. 11. 37. Math. 17. 27. ●er . 5 22. Iob ▪ ● . 8. ●sal . ●07 . 23. 24 Psal . ●0 ▪ 7. 25 26. 27. 28 29 30 31 Psal . 46. 1. 2 Psal .. 46. 3. Acts 27. 22. Ezek. 27. 29. Rev. 18. 17. Mar. 6. 48. Psal . 39. 5. Iudg. 10. 13. ●say 28. ●i● . vers . 24 d●s●●em . capit . Psal . 65. 11 Isay 30. 23. Pro. 3. Hab. 3. 17. 18. Notes for div A18939-e46750 Vide Athanas ▪ ad Marcellin , & his Treatise before the Psalmes . Augustin . Alsted . praecognit . Theolog. pag. 598. Calvin in praesat . Psalmor . Basil . Magn. de libr. Psal . Notes for div A18939-e47230 1 Preparation . Psal . 123. 1. 2 description of God. ● sa . 102. 25 ▪ Psal . 80. ● ▪ 3 Craving of audience and acceptance . Psal . 141 ▪ 2. Psal . 141 2 Secondly , parts . I Confession of sinnes . Psal . 38. 4. Psal . 130. 3 Originall Psal . 94. 11 Actuall . Psal . 90. 8 Psal . 106 6. Psal . 65. 3 2 Petition for forgivenesse of sinne . Psal . 143. 2 Psal . 51. 9 Psal . 6. 4. Psal . 51. 1 Psa 103. 12 Psal . 32. 1. 2. 2 For sanctifying grace Psal 51. 10 Psal . 51. 7 8 Psal 143 5 3 For Faith ▪ Psal . 63. 1 2 Psal . 80. 4. Psal . 56 4 Psal . 89. 27 Psal 40 5. Psal . 27 10 11 4 Sorrow for sinne . Psal . 6. 6. Psal 56. 8. Psal 40. 8. Psal . 51. 16 Psal 102 9 5 Humility . Psal . 138 6 6 Sincerity . Psal . 119. 5 Psal . 119. 147. Psal . 26. 2. Psal 139. 2 3 7 Perseverance . Psal . 17. 5 Psa . ●●9 44 Psal . 36. 10 ▪ Psal . 40. 15 Psal . 63 4. Psal . 68. 28 ▪ 7 Feare of God. Psal 86. 11. 8 Love of God. Psal . 73. 25 9 Zeale . Psal . 139. 21. 22. 23. Psal . 119. 60. 10 Contentation . Psal . 4. 7 8 11 Direction in our calling . Psal . 5. 8. Psal 143 8 Psa . 89. 15 Psal . 108 12. Psal 90 18 Gods Word . Psal 26 8. Gods word Psal . ●● . 3 ▪ Psal . 85. 8. Psal . 119 144. Psal . 5. 7. Lords day . Psal . 92. 1. Psal . 118. 24 Psal . 96. 9 Psal . 132. 9 Psal . 65. 4 Psal . 66. 13 Psal . 95. 1. 2 Sacramēts Psal . 26. 6. 7 Psal . ●6 . 8 9 2 Supply of all wants temporall . Psal 40. 22. Psal 41 3. Health . 4 Psa . 71. 9. Psal . 55. 24 Preferment . Psal . 75. 5. 6 Psal . 107 41. Maintenance . Psal 16 5 Dwelling . 6 Food . Psal . 147. 9 10 11 Plenty . Psal . 72. 16 Psal . 147 8 Prosperity Psal . 144. 12. 13 Trust in Gods deliuerance . Psal . 119. 49. 50. Psal . 46 ▪ 2 7. Psa . 59. 9. 17. Psal . 22. 1● ▪ Psal . 138 ● Preservation I. sal . 17. 8. Psal . 17. 6. Psal . 31. 5 15. Psal . 86. 2. Psal . 3. 5. Psal . 4. 9. Psal . 61. 4. Psal . 16. 8. Psal . 145. 19 Psal . 86.7 . 18. Psal . 33 22 Notes for div A18939-e54300 2 Deprecation against the evill of sinne . Psal . 141. 3. Psal . 119. 133. 135. Psal . 141. 4. Psal . 26. 9. Psal . 97. 11 ▪ Psal . 119. 136. Psal . 26. 11. 2. Against the evill of punishmēt in body . Psal . 38. 2 5. Psal . 38. 6. 7. 8. 9. Psal . 42. 7 Psal . 102. 4. 5. 6. Psal . 39. 11. Psal . 30. 10. Psal . 30. 11 Psal . 30. 5. Psal . 27. 16. Estate . Psal . 73. 1 3. Psal . 119. 141. Consciēce troubled . 143. Psal . 94. 19. Psal . 13. 1 2. Death . Psal . 91. 2 Psal . 30. 9 Psal . 118. 18. Psal . 116. 3. Psal . 115. 17. Hell. Psal . 86. 13. Satan . Psal . 18. 3 4. Psal . 89. 47. Psal . ● . 18 Psal . 22. 19 World. 20. 21. Psal . 2● . 22 Warre and all Enemies . Psal . 140. 7 Psal . 129. 1 2 Psal 118. 6. 7. 14. Psal . 27. 1 2. 3. Psal . 35. 1 2. 3. 4. 8. 24. 26. Ps 〈…〉 31 2 4. Psal . 69 16. 17. Psal . 56. 1. Psal . 59. 1 2. 3. Psal . 9. 13. Psal . 119. 84. Psal . 10. 1● 14. Psal . 102. 7 Psal . 109. 28. ● 29. Reproach & slander . Psal . 140. 1 ● . Psal . 14. 6. Psal . 69. 14. Psal . 69. 7 Psal . 139. 19. 20. Psal . 94. 1. 2. 21. 23. Psal . 40. 19 20. Psal . 35. 27 Against evils nationall . Psal . 74. 1. 2. 3. 4. 23. 24. Psal . 60. 11 Psal . 94. 17. 18. Psal . 20. 7. 8. Church of Christ . Psal . 51. 17 Psal . 53. 8. Psal . ●8 . 9. Psal . 29. 1● . Psal . 40. 21 Psal . 87. 2. Psal . 68. 15 Psal . 36. 10 Confusion to the enemies of the Church . Psal . 17. 7. Psal . 59. 1● . 12. Psal . 68. 2. Psal . 68. 21 Psal . 69. 24 Notes for div A18939-e61960 ● . Thankesgiving . Psal . 89. 1. 5. 4 ▪ For our Election , &c. Psal . 31 19 ▪ Psal . 16. 11 ▪ Psal . 40. 6. 7. Psal . 5● . 13 ▪ Psal . 66. 16 ▪ 17. For Gods Word Psal . 147. 19. 20. Temporall blessings . 1. ● Creation . Psal 22. 9. 10. Providēce Psal . 34. 15 Psal . 33. 8. Pres rvation . Psal . 100. 2. Psal . 46. 7. Plenty . Psal . 145. 16 ▪ Prosperity Psal . 147. 12. 13. Safety ▪ 14. Afflictions . Psal ●4 . 12 Conclusion with thankesgiving . Psal . 89. 53 
A47307	----	An office for prisoners for crimes, together with another for prisoners for debt containing both proper directions, and proper prayers and devotions, for each of their needs and circumstances / by John Kettlewell ... Kettlewell, John, 1653-1695. 1697 Approx. 101 KB of XML-encoded text transcribed from 63 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A47307 Wing K379 ESTC R39059 18208118 ocm 18208118 107127 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47307) Transcribed from: (Early English Books Online ; image set 107127) Images scanned from microfilm: (Early English books, 1641-1700 ; 1125:23) An office for prisoners for crimes, together with another for prisoners for debt containing both proper directions, and proper prayers and devotions, for each of their needs and circumstances / by John Kettlewell ... Kettlewell, John, 1653-1695. [10], 114 p. Printed by A. and J. Churchill ..., London : 1697. Imperfect: tightly bound with some loss of print; best copy available for photographing. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer-books -- Early works to 1800. Prisoners -- Prayer-books and devotions. 2004-05 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-06 Melanie Sanders Sampled and proofread 2004-06 Melanie Sanders Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion AN OFFICE FOR PRISONERS FOR Crimes , Together with Another for PRISONERS FOR Debt . CONTAINING both Proper Directions , and Proper Prayers and Devotions . For Each of their Needs and Circumstances . By John Kettlewell , late a Presbyter of the CHURCH of England . LONDON , Printed by A. and J. Churchill , at the Black Swan in Pater-Noster-Row , 1697. AN Advertisement TO THE READER . IT is thought necessary to assure the Publick , that the following Treatise is a genuine Piece of that reverend Author , whose name it bears ; 't was left finisht under his own hand , and may serve as a fresh proof of that true Christian Zeal which inflamed his Mind , and extended his Concern , to the necessities of those miserable Wretches , who are confined to Prisons for CRIMES and Debt . Such afflicting Circumstances , naturally incline Men to Consideration , the want whereof is for the most part the true cause of all their Misfortunes ; but since it is as impossible to make that undone , that is once done , as it is to call back Time ; the only remedy that is left for the returning Sinner , is to make all those Reparations to God and Man , which his particular case will admit off : Now to this Purpose he is here furnisht with variety of Directions both how to begin and compleat his Repentance , and with variety of Devotions to implore the assistance of that Grace , which is so necessary in order to his recovery . There has been so little writ upon this important Subject , that I perswade my Self the Publication of it ; will be very grateful to all good Men , who rejoyce at any means that are used to rescue captives from the Slavery of Satan : Besides the accurate Management of the Argument , will recommend it to the Approbation of the most judicious . Composures of Devotion , when perfect in their kind , I think may very well be ranked among some of the difficult performances in Divinity ; since they require not only propriety and decency of Expression , but a mature Judgment ; spiritualized Affections ; and a most comprehensive knowledge of all Christian Duties , to render them Compleat ; that while the mind is stor'd with rules to make a sound Judgment , the will may be determined to the choice of what is just , and all the faculties wing'd to the swiftest prosecution of it . How far this Devout Office answers that Character , must be left to the world to Judge , but the talent our Pious and Learned Author had that way is so well known , that I need say no more to satisfie the Reader , than to assure him this is of a piece with what he has already published in that kind . God grant that it may Attain that End which he Aimed at in this and all his other Writings , which was the Service of his Blessed Master , and the Salvation of those Souls which were redeemed by his most precious Bloud ; that they may both perceive and know those things which they ought to do , and may have Grace and Power faithfully to fulfil the same , AMEN . 8 th March , 1696 / 7. Blackheath . Nelson . TO THE READER . Reader , THE Case of Poor Prisoners , both for Crimes , and also for Debt , is very lamentable , and uncomfortable , with Relation to their Bodies ; but more with Relation to their most Precious Souls . And I think it a Good Piece of Charity to Direct them , how in their most Dangerous Circumstances they may , however , set their Souls Safe , and also Provide for their Bodily Straights ; making them as easy and advantageous to them , yea , and I add really as safe too , as their Case admits to make them . But when such Helps are provided for them , these miserable Persons are neither like to inquire after them , nor be at any Charge to buy them for themselves . And therefore another Sort of Charity will still be wanting to their Releif , and that is , the Charity of some Pious Persons to Distribute such Helps among Prisoners , and put them into their hands . And when Compassionate and Charitable Persons , do not Visit Prisons themselves , methinks such of them as are of Ability , should not think much to send such Visitants and Companions as these among them . I have Prepared this little Piece to be sent Abroad , both to Furnish them with Particular Directions , and also with Particular Prayers , for their several Needs and hard Circumstances . And I hope God will from Time to Time stir 〈…〉 of some or other of 〈…〉 and Charitable Servants in Several Counties , to send some of these Pieces ( or others which they like better ) to be Distributed some Due Time before the Assizes in their Neighbouring Prisons . By Gods Blessing they may Help to Save many Souls by this Means ; at least they will greatly Benefit , and Recommend their own to his Mercy , who sets not so much by any Charity , as by that of Converting Sinners , from the Error of their ways . Brief Directions FOR PRISONERS FOR CRIMES , AND FOR PRISONERS FOR DEBT . I. Special Directions , for Prisoners for Crimes . CHAP. I. How to Behave and Employ themselves , after Commitment , and before the Tryal . I. AS soon as you are Committed to the Prison , begin seriously to Consider , and Resolve within your Self , how to spend your Time there . Do not once fancy , that you must lye shut out there from all Business , and Condemned to a State of Idleness . But set your Self with all your might , to mind the one thing necessary , viz. The Great Work of Repentance , and making your Peace with Almighty God : And know assuredly , that this will cut out Work enough for you , and of more Comfort and Profit to your Soul , than any other Employments which you have formerly been used to . And do not think of leaving this most necessary and important Work for an after-Game , and that it will be time enough to fall to it after you have received Sentence of Condemnation . For this shews , that you do not yet think Repentance to be the Work of a Living , but only of a Condemn'd and Dying Person , and that if you could have any Hopes to live on , you would Reserve your Self and are Resolved to Sin on . And when you come to it with this Mind , you are never like to do much Good in the way of Repentance ; nor is it like to do much Good to you . Besides , the Review and Amendment of a whole Life , and making your Peace with God and Men after a long course of Provocations against both , if it be done as it should be , is a Work of more Time , and Difficulty , and Thoughtfulness , than you are aware of . And after Sentence is once passed upon them , the wretched Criminals often times are either so Dejected with their Misfortunes , or so Distracted with Terrors , that their Minds are not Capable , to be any thing near so composed , Intent , and Thoughtful , as the Work of Repentance Requires ; or to make half so much use as they should of that little Time which is left them . Not to put them in mind likewise , that Considerable parts even of that little Time will be snatched away from this Grand Business , to be taken up in Farewel Visits , some of Business , others of Love and Kindness , and in other Avocations and Interruptions , which both the Noisy and Incommodious State of Prisoners , and the Condition of Persons taking a Deliberate Leave of this World , must expect to meet with . As soon therefore as you are shut up from others , fall to Converse with your Self , and Call your own Heart and Ways to Remembrance . And apply your Self with Seriousness to think of leaving this World , and of Giving a Strict Account to the Dreadful Judge of Heaven and Earth , of all the Good or Evil which you did whilst you lived in it , and of the many Things which you need to amend , and have to do , to make your Peace with God , before you leave it . First , fix your Thoughts on Heaven and Hell , and look upon them as most Real and Certain Things , and as States of utmost Joy or Greif , and of Endless Continuance . They who will not Believe that there is an Hell , shall surely feel it : And when , by feeling the most Exquisite Pains thereof , they come to be Convinced to their Cost that there is One ; they shall be for ever incapable , either to bear it , or to get out of it . Who can abide the Rageing Torture of Fire and Flames , and † Dwell with everlasting Burnings ? Who can Endure to be perpetually gnawed , and pierced to the quick , with the Worm of Conscience , always accusing and tormenting him , and eating through his Spirit ? To lye down in a Bed of Sorrow , yea , and which he has madly Chosen , and obstinately Sought out for himself : Where there is nothing , but Anguish without abatement , and Horror without hope ; and wherein there neither is , nor can be the least Glimps of the Divine Mercy , but inexorable Justice comes Armed with Power , to heap on such Plagues , as an Almighty God can inflict , and an immortal Sinner can suffer , for evermore . And assure your Self , that this will surely be the just Wages of the Crime for which you are made a Prisoner , and the unavoidable end of your mispent Life , unless you Employ that little space of Time , which you have yet remaining , to prevent the same , by true Repentance , and making of your Peace with God before you dye . Being therefore without delay to Survey your past Life , and to Repent of all that needs Repentance . Read over your Baptismal Vow in the Church-Catechism , upon the ingagement and undertaking whereof , God admitted you to the Hopes of his Mercy and Eternal Life in Christ Jesus ; and attently bethink your self how you have kept it . And read over your Duty to God and to your Neighbour , and at every particular of each of them , propose to your self , and Consider how you have Performed the same . And this will shew you what Commandments you have Broken , and what Sins you have to bewail and amend , that you may Recover Gods Favour , and Prevent the Torments of Eternal Fire . And having thus Discover'd what your Sins and Offences are , which expose you to Gods wrath , set your Self instantly to humble your Soul for them before him , that so you may be fit for his Mercy . With hearty Self-abasement , and Condemnation of your Self for the same , acknowledge before him , your own Baseness , and abominable Unthankfulness , and Wretched Folly therein . And fix in your Heart the Firmest Purposes of Amendment thereof , as seeing assuredly , that there is no other way , either of shewing your Duty , your Love , or Thankfulness to God , or of saving your Self from Everlasting misery . And having thus Considerately , and fully Purposed this Amendment within your Self , and that of all the several Sins which you find you have been Guilty of , Faithfully Promise him , that by his Help you will Amend them . And beg his Grace to fix you in this Purpose , and to Enable you , as occasion is offer'd , to perform it . And then humbly and earnestly beg his Pardon for all your Sins , for Jesus Christ's Sake . And every Day afterwards , as it comes , apply your Self with utmost Care and Diligence , to make Good your Work , and Perform these Promises , Considering , that it is the honest keepers of Promises , who are to Claim the Benefits of them ; and therefore in all the Opportunities you meet with afterwards , you must be strictly mindful according to your Promise to do better , in all those Points wherein you had done amiss before . And as for all Wrong and Damage , which you have done to any by your Transgressions , especially by this for which you are now a Prisoner ; Resolve within your Self , to make them full Satisfaction if you are able ; or else , to make them as much Satisfaction as you can , and to beg their Pardon , and their Prayers to God to Pardon you , for the Rest. And contrive how to do this , and have things in a readiness , that it may be done effectually and without delay , as soon as ever it may be Prudent and Convenient to do it ; providing at the same time against Casualties , that whatever happens to you , it may not be finally dropt and be undone . And give out such General Intimations before , of your true Repentance and fixt Intentions , of doing justice according to your Ability , to all who have suffer'd by you , as may be safe for you , and something of Satisfaction to them , in the mean time . And look on this Reparation for Wrongs , as a thing that must take Place of any Provisions , which you would desire to make for your Self , or your Family , out of your worldly Goods ; and that it is a necessary Course , to prevent Gods Future Wrath , and to Clear your Conscience . In this Great Work , of posing , and purging of your Conscience , and perfecting the Course of your Restitution and Repentance , and expressing your Heart thereupon to Almighty God , you will have great need of , and may receive much comfortable assistance and benefit , from Godly Directions , and Forms of Prayers fitted for this purpose . And if you are not otherwise provided therewith , your needs herein may be supplyed by a small Book , intituled A Companion for the Penitent , wherein is An Office for the Penitent to Carry on their Reconciliation with God : And a Tryal or Judgment of the Soul , to Discover the Safety of their Spiritual Estate , &c. lately Printed . And during all the Time , which God shall spare you after your Commitment , to attend this Grand Business , make Pious Books your Companions , which you may Converse with as often , and as much as you please , and always with great Comfort and Advantage to your Self ; And Discreet and Religious Friends likewise , if you have any such who will come at you . For their Discourses and Devout Breathings , will be like gentle Blowing on dying Embers , and help to kindle any sparks of Virtue and Goodness that lye Dormant in you . They will call forth your Penitential Relentings , and increase them , and bring you by use to take Comfort therein , and Direct you how to carry on the same . Especially if you have a Wise and Faithful Guide of Souls for your Friend , prize his Visits , and make the most of them , and prepare your Self still to receive both Direction and Warmth from his Lips. And be free in opening your Self to him , and in begging his Judgment and Direction , upon all the great Passages of your Life , and the present Conduct of your Repentance , how you are to order it so , as that you may be most sure of making your Peace with Almighty God. And be careful to receive his Directions with Thankfulness , and to follow them with Care. And this way of spending your Time , in transacting and perfecting your Repentance and Peace with God , let me again beseech you to look upon , not only as an incident , to fall in now and then , but as your Work and Business in Prison . And be sure to keep your Self to it , as much as your Spirit will bear . Remembring , that you have a Great Work to do , and no Time to throw away . That if you fail or fall short therein , you are irreparably undone for ever . And that there is Great Danger of your Failing , unless you shew such an early , a watchful , and incessant care , as I advise you to . That you have been desperately Foolish , as well as Wicked , in throwing away the former Days of your Life , and therefore should now seek to redeem them , and to be double diligent in the good Husbanding and Religious Improvement of that small shred thereof which still remains . Take not therefore more than needs of your Precious Time , especially not any great Portions , from this most necessary and salutary Employment , to attend unprofitable Visits , or to throw away in Idleness . But by no means spend any Portions thereof , in that Cure and Diversion of Cares , which alass ! Is too often the Refuge of Imprison'd Malefactors , viz. Wine , and Jollity and Prophane and Loose Conversation . Go no more into such Society , than you would into an Infected Room : But Shun it as you would do the Plague , or as you would do Persons who are throwing Fire-balls among Combustible Stuff , and spreading Endless Ruine . And in this Course , wait for the Sessions or Assizes , and continue thus to Employ your Self till your Tryal comes . CHAP. II. How to Behave and Employ themselves , in order to , and at , their Tryal . AND then in the next Place , as to what Concerns your Tryal , look up to God as your only Deliverer to bring you off there . All Tryals in Human Courts , are of uncertain Issue . Even the Innocent have Cause to Fear , and the Guilty much more . For there Men stand or fall , by the Understanding and Dispositions of Judges and Juries . And their Hearts and Minds are in no Hand but Gods , who Turns and Governs them as he pleases . Their Verdicts and Sentences in Tryals , are influenced and determined , either in Favour of the Prisoners or Against them , according as some things are offer'd in Evidence , or others Omitted , which are apt most to affect them in their several ways of Reasoning and Believing , and sway most with them . And tho' these Particular Suggestions or Omissions in Evidence , whereon the Judgment thereof is like to turn , seem accidents to us , and were not foreseen nor dreamed of by the Prisoners ; yet are they all Wise Orderings and Providences in God , so that in the Verdict brought in thereupon , we have what he pleases . If you do Escape therefore at all , lay down this beforehand within your self , and be both attent and fixt in the belief thereof , that it is he alone who must send you Deliverance . And if your Deliverance must come from thence , Direct your Eyes to him from whom your Help Comes , and place all your Confidence in his kind and watchful Providence : And when you trust to him for Deliverance , seek for it with earnest Prayers , and beg a longer Respite in this World if he pleases . But withal , seek this with Resignation to his Holy Will , humbly submiting to his Justice , if he think fit to bring you to Deserved Punishment for this Offence , for an Example to terrifie others ; and Praying , that whatever Vengeance he Exacts for your Crimes here , he would by no means Extend his Wrath further , but for Christ Jesus ' s sake spare your Soul hereafter . And thus you see , that the Religious Spending of your Time , which I have advised you to , is really the best way you can take to prepare for your Tryal , and to deliver you from the Sentence of Death here , as well as of Damnation hereafter . For if God , and his most undeserved Care and kind Providence , must be your Deliverer ; these Religious Exercises , which are the surest way to gain God , must be the surest ways of Deliverance , and they have most Hope to escape the Danger , who have done most and taken the best care to secure his Favour . If you have any Matters to Order relating to this World , do them , as much as you are able , before your Trial comes on , and leave them not to be cared after Sentence of Condemnation is past upon you . For all your Time after that , will have Care and Work enough of its own , and should therefore be kept as free from all other interruptions as it can . When you are going to your Trial , go first to you Prayers , and put your Self into Gods Hands , and beg his Assistance . Desire that his Grace and Holy Spirit , may govern all your Carriage , and all your Answers there , and prepare your Heart to express your Self with Wisdom , and Uprightness , and the Hearts of Judges and Juries to receive the same with Favour and Tenderness . Remembring , that both the Preparations of the Heart in him who needs and asks Favour , and the Answer of the Tongue in those who are either to Grant or Deny it , is from the Lord. Prov. 16. 1. When you are brought upon your Tryal , I think you may safely make the Legal Plea of not Guilty : For tho you are Guilty in reality , yet you are not Guilty in the Eye of the Law , till you are Legally found to be so . And when the Law asks you this , I conceive you may answer , not according to your Real , but your Legal Guiltiness , being innocent in Legal Estimate till you are Convicted . For 't is the Humanity and Equity of our Law , as I take it , not to require Criminals , Especially in Capital Cases , to Accuse themselves , which would be very unnatural , and casting off all Tenderness and due Regard to Human Weakness . But whatever they are in Truth , it allows them to put their Guilt upon the Proof , by Pleading not Guilty , that where they can not voluntary publish themselves , and glory in a Fact as Confessors , they may be Convicted thereof by due Proof as Criminals , and brought to suffer Punishment for the same , as common Humanity allows punishments should be suffered , against their Wills. Yea , further to manifest its moderation and disposition to Clemency in this Case , after they have thus put their Guiltiness upon the Proof , the Form and Voice of the Court is , to pray them a Good Deliverance . And having put your Self upon the Tryal of this Plea , you may say such things in your own Favour , as you can say truly . But seek not for Safety in Lyes , and Falsification of things against your own knowledge ; denying what you know to be True to save your Self , or possitively Affirming what really you do not know , or perhaps know to be otherwise . Much less seek it in Mischeivous Lyes , to cast your Faults on others , and either bring Innocent Men under Suspicion , and into Dangers , or make other Guilty Persons Guilty of more than really they are : For this is to give God fresh Provocations , and back an old Sin by a new one , and to forsake him when you stand in the greatest need of him , which is the readiest way to forfeit both his Peace hereafter and his Preservation here , and utterly to lose both Him and your Self too . Trust your Life therefore in his Hands , by keeping your Defence thereof within the Bounds of Truth and Justice : This is a Great Tryal of your Faith. But 't is a Tryal which you have wickedly brought your self into . And under the same , it is necessary for you thus to approve your Faith , in his mercy and care of you . You have no Faith in him left , or none that he will accept of , if you forsake him and his ways in this difficult case , and fly to Sin to save your Self . But if you can trust wholly to his Providence and not at all to evil ways , and have Faith to contain your Self within your Duty under the hazard of your Life , this noble Faith will be a mighty Endearment , and of Great Account in his Eyes ; nothing ever recommending poor Sinners more to God , than Faith doth , when it keeps them innocent and obedient in such hard Tryals . And therefore set your Self resolutely to act this Great , and most concerning Part well , and to approve your Faith in him when it is Tryed . And look upon this trusting of your Self to him , to be the wisest way of saving your Life , as well as of preserving your Innocence . For if you are Preserved at all , as I say , you must owe your Preservation above all things to his watchful Care and kind Providence . And if you must receive your Life from his Hand , seek to him for it , and trust him with it ; and by no means leave him , to seek out other unlawful Helps , which will be like to Deceive you in this World , and are certainly the way to Destroy you afterwards , in that which is to come . And when you have heard your Accusers , and have been heard to make as wise a Defence as you could make for your Self with Truth and Justice , lift up your Heart to God when you are taken from the Bar , and humbly and devoutly Commit the Event of all to him . And Pray that he will be pleased to Order it in Favour to you , waiting with Patience and Resignation of Spirit , to see how he will Dispose the Hearts of Judges and Juries to deal with you . If you are Acquitted , give him the Praise thereof , and Receive it with utmost Devotion and Thankfulness . But if you are brought in Guilty and Condemn'd , humbly Submit your Self , and own the Justice of your Sentence : And give Glory to God , by justifying his Providence , which has recompenced your high Crimes with a deserved Vengeance ; and by justifying his lawful Ministers , who bear the Sword in his Place , and use it at any time upon such Criminals as you are , confessing freely that 't is used now in your Case , for the Punishment and Terror of evil-doers . CHAP. III. How to Behave and Employ themselves after Sentence of Condemnation , and at the Time of Execution . AND after you have received Sentence , set your Self to lose none of those precious moments of Time which are left you , but to make the Wisest and Carefullest Use thereof which you can , in preparing for Death . You are to Discharge this Great and last Part of Dying but Once , Oh! Therefore take care to do it well . You can rectify or amend nothing after , Oh! Then labour as much as in you lies to make all sure , and set all straight before . Finish all your intended Acts of Restitution , and Repeat anew all your former Acts of Repentance , and add Earnestness and Vigor to them , and Perfect what is Defective therein , and send them up to God in continual Strains and Breathings of Devotion , either short and occasional Ejaculations , or more set and solemn Prayers . And to Consummate your Repentance , and to Comfort up your Spirit with the Pledges of Gods Love and Peace , take care before you dye to receive the Holy Communion , after you have endeavoured the best you can to fit your Self for it , and to Satisfy the Holy Man who Administers it to you , of your Fitness for the same . And if you can often have the Blessing of a Prudent and Pious Ministers Direction in that disconsolate time , prize it highly , and improve it diligently , and take such further ways for the Securing of your Peace and Quieting of your Conscience , as in his Discretion he shall Direct you to . And when you are brought from Prison to Execution , own the justice of your Sentence : Profess your abhorence and true Repentance of the Crime which you Dye for , and of all your other Sins . Declare the Satisfaction you have made , or would make , were you able , to all you have wronged . Beg all Persons to forgive you , who have suffered by you in any kind , and all who have ever learnt any ill from your Acquaintance and Example . Declare that you do from your Heart , forgive all Persons , and that you bear not the least ill will against any of your Prosecutors , or the Judges and Juries who were concerned in bringing you to Justice . And when you make this Protestation of Forgiveness and Good Will to them , be sure nothing fall from you , that may bring the Sincerity thereof into Question . And therefore take Diligent Care , not to shew uneasie Remembrance and Resentment , of the Evils or Injuries which you have suffer'd , but only of those which you your Self have done : And to keep your last Breath from being an hurtful Blast upon any Persons , and your Dying Words from casting out Darts and leaving a Sting in your Enemies , Remembring , that you are to leave the World and come to Execution , not as a wild Beast , fighting with your Foes , and pushing and goreing ; but as a Lamb , meekly submitting , as your Blessed Saviour did , tho he had no Real Guilt but was perfectly Innocent , who suffered the worst things without aggravating them or being angry at them , and on the Cross spake nothing of his bitter Enemies , but to Excuse them , and Pray for them . And having thus testifyed your Godly Sorrow for your Sins , desire all the By-standers to learn of you Repentance ( tho by no means to delay it so long as you have done ) and to be horribly afraid of the sad end of evil doers , and of the Vengeance of God , which is oft-times swift , but when 't is most slow , will be sure at last , and utterly insupportable to all those , who will not take care in time to appease him by amendment of Life . Beg all that need it , to take warning by your punishment , that your most just and lamentable Death , may terrifie more from Continuing in their Sins , than the Example of your Evil Life had lead into Sin. Likewise , if you can do Right to any Persons falsly accused , or wrongfully suspected , fail not to Do it the best you can , before your Breath is stopt . Profess also your Faith , whereinto you were Baptized , devoutly and audibly ; repeating the Apostle's Creed , and declare the Religion , wherein you Dye ; and lament the Dishonor , which you have brought upon them by your wickedness , and declare your earnest Desires to Do some Right to them now by your Repentance . And when by all these ways , you have expressed before them all , how truly penitent you are for your Sins , then humbly profess your lowly Hope in Gods free Mercy and most Gracious Promises , who for the Death and Merits sake of our most Blessed Saviour Jesus Christ is ready to pardon , even the Greatest Sinners , such as you are , upon their true Repentance . After this , beg the Prayers of all the Beholders , and the Prayers of all Good People . And then fall to your own Private Devotions , praying earnestly for your self , and for them . Then Pray with the Minister , who stands ready to perform this last Office of Charity for Dying Men ; and desire all present to help you by their affectionate and fervent concurrence therein . Then take a kind and decent Leave of all the Company , and pray God to make them all the better by the Sadness of this Sight . Thank them all heartily for their Pity , and their Prayers , and Desire the Continuance thereof to assist you in your last Agonies . Then turn your self to take a fitting Farewell of your particular Friends or Relations , if any are there present , and after that commit your self to the Mercy of God through Jesus Christ , and with continued and earnest Prayers and Ejaculations , wait till the Executioner or Minister of Justice stops your Breath . To remember all these Points at the Place of Execution , may be thought hard for the Poor Prisoner . But he may have this little Book in his Eye , for his Remembrancer . And however he may express himself on as many of them , as he can think of ; and then satisfy his own mind , that altho he has not done so much as he Desires , yet he has done the best he could do . Brief Directions FOR PRISONERS FOR DEBT . II. Special Directions for Prisoners for Debt . WHEN you are made a Prisoner for Debt , it first concerns you to consider how you came in Debt . And if you are made Poor and Disabled from paying your Debts , merely by the Hand of Providence , you deserve Pity from all , and Patience and Forgiveness from your Creditors . They loose nothing by you , that you have squander'd , but only what God has taken away . But if rigorous and unchristian Creditors will still be hard upon you , you must do them all the Justice you can , and when that is done , bear the Rest with Resignation , and conform your Will to the Will of God , who calls you hereby to the Patience , Religious Trust , and Dependance of an hard Condition , remembring all the while to your comfort , that you have not sought this afflicted State to your self , but may receive it as a State of Gods chusing for you , who knows best what is fittest for us all , and as a Visitation of his sending . But if you can charge your self with any great wickedness , and have highly offended God , to bring these Losses and Impoverishment upon you , as a Judgment ; or if you have run your self in Debt , by riotous and luxurious Living , by the Expensiveness of Riot , Pride ▪ Gaming , or by Idleness and Neglect of Business ; then you must humble your self , and be heartily sorry for these Sins , for which you suffer , and bear the confinement you have brought upon your self patiently , and set your self to learn Repentance thereby . And for working this Repentance , you may have recourse to the foregoing Directions about the same for the Prisoner for Crimes , Chap. 1. But which way soever your Debt comes , when you are their Prisoner , be sure to deal candidly and openly with your Creditors . If you cannot fully satisfy them , lay your condition truly before them , and shew your self disposed to do Right to all as far as you can . Do not pretend ways of raising Money for them , which are not true ; nor promise payments , which you cannot perform . 'T is your Duty to be sincere and plain with them , and plain-dealing may mollifie and engage them ; but it will be your Sin , and may double their Resentment , if you abuse and delude their expectation . And let them be first served out of your Estate , so far as it will go ; unless in compassion to your needs , they are willing to allow you some part of it . But think not first of saving maintenance ( whether they will allow of it or no ) for your self , or for your Family , and then of letting them take what remains . For your Duty is first to be just to all Men , and not live your self , nor maintain your Dependants , upon other Mens Goods kept from them against their Wills ; which is to live upon with-holding Right , and perverting Justice . Much less think of forcing them to abatements and scanty compositions , to reserve and raise a good Estate for your self , or for your Heirs , out of their Purses Nor chuse to endure the tediousness and hardships of a Jayl for your Life , to supersede all Legal Remedy against your Heir , for your Debts , which he cannot be sued for a second time , after you have dyed a Prisoner for them . For this is paying very dear for doing wrong , and denying Men their own ; and is certainly the way to carry off a very unrighteous and guilty Conscience with you , and to leave the Curse of ill Reserved Goods and of unpaid Debts , to your Heirs who survive you . And seek not to Tricks , or any dishonest Fetches and Misuse of the Law , to set aside Debts , or put them off and postpone them , instead of paying them . Nor spend any of your Money , in defrauding , or hindring your Creditors of their just Right , which is all little enough , it may be too little , towards the honest Satisfaction of it . And if by your Insolvency , any of your Creditors are brought against their wills to abate Part rather than lose all , look on that Part as respited not remitted , and pay it afterwards ( if God enable you ) in the Sum it self , or ( if you cannot do that ) be studious to make it up in Good Offices and Grateful Services , and for the rest have Recourse to God by Prayers in their behalf . And what after-Recompences you make them , do the same with Good-Will , chearfully , and diligently ; and thank them heartily for their Patience and Kindness , in being Content to want it so long as they have done , when you do at last pay them the sum it self , or , when you cannot do that , in accepting your services in lieu thereof . And having first taken this upright care of your Creditors , and of their Payments , then look to your self , and provide the best you can for your own Maintenance . If you have any thing of your own left , after your Creditors are satisfied , live frugally and thankfully upon it . If you have not , then you are called to get your Livelyhood still as you need it , and in the way of Honest Industry look up to God to give you day by day your daily bread . If he has enabled you to seek this , by earning it for your self in any lawful Labour or Business , look on that as the best way , and plie it with Diligence and Contentedness . But if thro disability , or the numerousness of your Family , or otherwise , you need to be helped out by Gifts of Charity , humble your self to your state , and represent your necessities modestly , and receive an Alms with Thankfulness . First represent your wants to your near Relations , who are more especially bound to relieve the needs of their own House ; and then to any other Charitable Persons , as your Case requires . And whether you Live by Alms , or by taking Pains , bear always in your mind , that you are called to act the Part , and discharge the Duties , of a poor Estate : And let it be your daily study , to bring your mind to it , and to think only of having such accomodations , as are fit for a Poor Man ; not such as you had whilst you were in a wealthier condition . Brief Directions FOR BOTH . III. General Directions for both . BUT when Men are Prisoners , whether for Debt or for Crimes , they will be like to groan especially where they are kept long in Prison , under the burden of Solitude , or Want , or both . They are shut up from their Friends and Acquaintance ; and are much streightned for Conveniences , or it may be for Necessaries . And for a Conclusion of these Advices , I shall give them some Brief Directions for their due Reception thereof , and for their Carriage and Improvement under each of these bitter Ingredients , and sorrowful Appendages of the State of poor Prisoners . And first as for Solitude , that indeed is a punishment as coming to them against their wills , as their imprisonment is ; but nothing is more fit to be their Choice , if they will make Repentance their Business . For he must retire from the World , who would fall in earnest to converse with God , and to look 〈◊〉 himself . The greatest Saints fall to this at certain times , as the best means of evening their Accounts with God , and perfecting their Repentance . And all Men have Reason enough to wish for some such thing , before their Deaths ! Especially if these dying Persons are but young Penitents . For when Men at first enter upon the great work of Repentance , 't is extremely advisable , and more than ordinarily needful for them , to retire from the Noise , and Business , and Diversions of the World , that they may have little else to do , but to attend it . And that they may keep out of the way , of their former evil courses , till they have unlearnt them ; and of their corrupt Acquaintance and Companions , till they can withstand and deny their Sollicitations ; and of those Temptations of the World , which have ordinarily been too hard for them hitherto , till they have considerately formed , and fixed and fortified their Holy Resolutions to such a Degree , as may be able to overcome them . Let the Prisoners therefore make Repentance their Work and Business in Prison , as I have advised them in the foregoing Directions , and then they may Thank their Prosecutors for the Benefit of their Solitude and Melancholly Retirement , and make it their own hearty desire and free choice . If they employ it to converse with God , and to know and amend themselves , which they may do if they please , and will do if they are wise to do well for themselves , their Confinement will be as good to them in a Jayl , as it is to a Devoto in his Cell , and may be as wellcome to them when put upon them by others , as his is to him when he seeks it for himself . And thus , what God sends to punish your Sins , O , ye poor Prisoners , by your wise use thereof , you will turn to cure them . And this alone will change that Confinement ! Which may come upon you as a Curse , into the greatest blessing . And to make that Confinement easy to you in the Practice , which this way will be so blessed and beneficial in the Effects , keep your Fancy from running out after the Noise , the Diversions , and busy Occupations and Entertainments of the World. Discontent and roving Desires abroad , are the greatest sting in being shut up . But keep your Mind at home , and your Desires within bounds , and the want of those Liberties abroad which you Covet not , and which you daily see do hurt to others , and have formerly done very much to your self , will sit light upon you . And Consider , that as you are hereby kept out of the Injoyment and Affairs ; so are you likewise out of the Temptations , and , if you please , may be out of the Cares of this World. And ordinarily the Temptations of Liberty have more of Danger , and of the Cares of Trouble and Sorrow , than the Injoyments thereof can fairly recompence . And if you are shut up from your Friends , you are shut up also from your Enemies . For a Prison is a Guard against all other Wrongs , and you are safe there in Stirrs and Tumults , in Publick and in Private Dangers . And though it be hard to be without the Company of those that Love us , yet is it no despicable Recompence , if thereby we are secured from the Envious and Malicious , and from the further attempts of all that hate us . For ordinarily we are not to promise our Selves so great Effects from the kindness of our Friends , as we have reason to apprehend from the malice of our Enemies ; Spite and Envy being usually more industrious and watchful of opportunities to shew it self , and eager to do it to the full , than Love is . Perhaps you Fancy , that now you are as one taken almost out of the World. But what if you be ? You have seen Evil enough , and Done too much in it , to be fond of it ; and this Recess from the World , affords you great advantages of making your Self ten thousand times more happy in another World. And if imprisonment is bidding adieu to the World , Consider , that this Time of your Commitment to Prison , is not the first Time of your Renouncing the World. For every Christian doth this , when he is Baptized . They all Profess to be as Persons out of this World , and to keep Hearts free and loose from it , and to live above it : And if People are really of this mind , it will not affect them much , wheresoever God calls them to make their abode in it . You are restrained also to one Place , and must move but in a narrow Compass . But if by Gods blessing , you can have your Health , and be easy and quiet under this Confinement to one Place , may you not well be contented not to change whilst you are well , and whilst the will of God is so , rest satisfied without trying new Places . And if it please God to send sickness , tho' you were at Home , sickness would tye you to your own House , or it may be to your Bed , which is a narrower Compass than a Prison is . 'T is worse being Prisoner to a Disease than to the Keepers of Common Prisons . And Diseases , as the worst of Jaylors , bring their Prisoners into such a close Custody , as is much more irksome and afflictive , than any other is . For under others , you are shut up , indeed , but that is to sit at Ease and Rest. But under a Disease , you are shut up too , and likely closer confined , and that to have constant Pain and Sorrow with it . But whatever Restraints you are under in Prison , as to your Body ; yet remember , that even there your Mind is Free. Your Thoughts may go abroad , and run over all the great Occurrences of your Life , and fetch in Matter enough to busy your self withal , even all those things thro all your Life , which you should be sensible were done ill , and which you have yet space before you dye , to correct and make better , You have liberty to think as much as you please , of God , and of your Self , of the Joys of Heaven , and the Terrors of Hell , and the Vanity of this World , and of all things else , which may either direct or comfort you , and be of use either to your Soul or Body . Nay , the more your Body is restrained , and the less you have left to mind of other ●hings , the more liberty you have for these thoughts . And therefore if spiritual things and employments are your design , instead of being a place of Incumbrance and Restraint , your Prison is a place of Leisure and Freedom . Take away the Name of Prison , as Tertullian advises , and Call it a Recess ; and that is no Let , but the Greatest Opportunity and advantage to true Penitents , and Spiritually and Heavenly minded Persons . And then Secondly , as for the other embitterment of Want and Poverty ; when God is pleased to send it too , be patient under it , and set your selves to gain as much as you can by it . And if you please , you may gain abundance more thereby in spiritual Exercises and Improvements , than your bearing all its temporal hardships and inconveniences will amount to . When you are brought therefore to a poor Estate , be sure you take Care to be poor in Spirit , or to have no● 〈◊〉 Thoughts or Desires as I hinted before , after the Fineries and Satisfactions o● this World , but what are suited to your Poverty . Do not let your Desire run , or your Fancy please it self with the Thoughts of what Table yo● kept , what Servants you retain'd , what Garments you wore , what Conveniences you had , or Respects you received once . But look now only for such things , as are fit for a Person in your present want , and poor estate , to desire and think of . As a poor man then , be Content if you are reduced to a course and frugal Dyet , and a mean Habit , and an hard Bed. Be Content if you have nothing else but Necessaries , which God provides for all his Creatures , even the Beasts of the Field , and the Birds of the Air , who , as our Lord observes , have no Contrivance to lay up Stores for themselves . Nay , esteem and own your Self unworthy , even of these necessary Provisions , and think it not enough to be contented with them , but be Thankful for them . And seek them without Solicitude , or Mistrusts of Providence : But after a chearful Care spent in the best ways you have to compass them , quietly rely on God ; and trust him for them . Do what you can , to have them of your own ; if that succeeds not , ask of them , who are like to Pity and Relieve you , and if one denies you , try others ; but if that misses too , God will send it , and put it into the Hearts of those to give whom you do not ask , and send it to you , you know not how . And in your Poverty , be sure you be Humble . Be willing and contented to be maintained what way God pleases . And if he brings your State to need an Alms , let not your Spirit be above it . Think not your self too good , to receive , nor if need be modestly to ask it . And be Patient where you meet with Repulses , and Thankful for all that is given you , whether it be little or much ; yea , even for good words and compassionate answers where you receive nothing else . And if under a poor estate , you can , by Gods Grace , arrive to this true Poverty of Spirit , you are a very Rich Poor Man ; you are Poor in this World , but Rich in Faith and Good Works , as our Blessed Saviour Christ , and his Apostles , and earliest Saints for the most part were ; and may comfortaby hope thro his Grace , to have your humble , holy , and obedient Poverty rewarded at last together with theirs , with unspeakable Riches , Honour , and Happiness in his Heavenly Kingdom . And having after this sort Received , and Improved , both your Poverty , and your Solitude , look upon them again , with a discerning and impartial Eye , and then tell me what Cause you have to Repine , or Complain of them . Judge of them , not by the Opinions which other People pass , but by the good Use which you your Self make of them . They are certainly Good , exceeding Good to you , when you Receive and Improve them after this manner ; and therefore are things , not only for you to bear , but to Bless God , and be Heartily Thankful unto Him for . AN OFFICE FOR PRISONERS FOR CRIMES . Scriptures for Prisoners for Crimes . Psal. 51. Ezek. 18. v. 10. to the end . Ps. 25. v. 7. to v. 20. Rom. 1. v. 28. to Chap. 2. v. 8. I. THEY that plow iniquity , and sow wickedness , reap the same . Job . 4. 8. His own iniquities shall take the wicked himself , and he shall be holden with the Cords of his Sins : Prov. 5. 22. Bloody and Deceitful Men shall not live out half their days . My Heart is sore painted within me , and the Terrors of Death , are fallen upon me . Fearfulness and Trembling are come upon me , and Horror hath overwhelmed me . Psal. 55. 4 , 5 , 23 : What Glory is it , if when ye be buffeted for your Faults , you shall take it patiently ? 1 Pet. 2. 20. My Son , Give , I Pray thee , Glory to the Lord God of Israel , and make Confession unto him ; and tell me now what thou hast done . And Achan answered Joshua , and said , indeed I have sinned against the Lord God of Israel , and thus have I done . Josh. 7. 19 , 20. We indeed suffer justly , for we receive the due reward of our deeds . Luke 23. 41. II. Fools , because of their Transgression , and becuse of their Iniquities , are afflicted . Then they cry unto the Lord in their Trouble , and he delivereth them out of their Distresses . Psal. 107. 17 , 19. Oh! Let the sorrowful sighing of the Prisoner come before thee , according to the greatness of thy power ; preserve thou those that are appointed to dye . Psal. 79. 11. The Lord hath looked down from the height of his sanctuary ; from Heaven did he behold the earth . To hear the groaning of the Prisoner : To loose those that are appointed to death . Psalm 102. 19 , 20. III. If our heart condemn us not ; God is greater than our heart , and knoweth all things . 1 Jo. 3. 20. The Law is not made for a Righteous man , but for the Lawless and Disobedient , for the Ungodly and for Sinners , for Unholy and Prophane , for Murderers of Fathers , and Murderers of Mothers , for Man-Slayers . For Whore-mongers , for them that Defile themselves with Mankind , for Men-Stealers , for Lyars , for Perjured Persons , and if there be any other Thing , that is contrary to sound Doctrine . 1 Tim. 1. 9 , 10. Without are Sorcerers , and Whoremongers , and Murderers , and Idolaters , and whosoever Loveth and maketh a Lye. Rev. 22. 15. Know ye not , that the Unrighteous shall not inherit the Kingdom of God ? Neither Fornicators , nor Adulterers , nor Abusers of themselves with Mankind , nor Thieves , nor Drunkards , shall inherit the Kingdom of God. Such were some of you : But ye are washed , but ye are sanctified , but ye are justified in the Name of the Lord Jesus , and by the Spirit of our God. 1 Cor. 6. 9 , 10 , 11. The Lord hath sent me to Proclaim Liberty to the Captives , and the opening of the Prison to them that are bound . Isa. 61. 2. They that be whole , have no need of the Physitian , but the sick . I came not to call the Righteous , but Sinners to Repentance . Mar. 2. 17. If the wicked restore the Pledge , give again that he had robbed , walk in the Statutes of Life without committing iniquity , he shall surely live , he shall not die . Ezek. 33. 15. Zacheus stood , and said unto the Lord , behold ! The half of my Goods I give to the Poor : And if I have taken any thing from any Man by False Accusation , I restore him fourfold . Luk. 19. 8. Father , I have Sinned against Heaven and before thee , and am no more worthy to be called thy Son. Luke 15. 18 , 19. God be merciful , unto me a Sinner . Luke 18. 13. PRAYERS FOR PRISONERS FOR CRIMES . I. A general Prayer for all Prisoners , taken out of the Companion for the Persecuted . pag. 135. O! Almighty and Everlasting God , thou seest the Streights and Sorrows which I endure in this Place , and how unable I am to help my self , or to bring about my own Deliverance . But the less Hope and Support I have in my self , the more I look up unto thee , and place my Trust in thy Mercy . And when my own Care can avail the least , let thine , O! Thou blessed Helper of the Helpless , appear the most for me . Give me a Body , O! My God , fit to bear the Inconveniences of this close Place , and Grace to be content therewith ; whilst I lye up here , let me not want necessary Provisions , nor repine at the meaness thereof . Suit the Lowness of my Desires , to the hardship of my Circumstances , & let the greatness of my Study and Care be [ to do † Justice ] and shew temperance and selfdenials , not to please my self , or to gratify my own Carnal Ease and Appetites . Whilst I am here kept a part from my former acquaintance , Grant , O! Lord , that I may carefully retire into my self , and call my own ways to remembrance . And , Oh! That I may amend ▪ whatsoever is amiss there , and set all so streight with thee , that I may delight to look into my own Heart , and to search out my own Spirit . Lord ! Now thou hast left me nothing else to do , make me apply my self to the one thing necessary : To grow in Holy Reverence and Devotion of Spirit , in the Study of dealing justly and fairly with all , who are any way Concerned with me ; in Humility and Mortified Affections , in Patience and Contentedness , Oh! Plant and fill my Soul with all Heavenly Virtues , and make bright all the cloudy and dark parts thereof , with the Rays of thy Divine Image . And then , O! My God , I shall see something of thee , as oft as I look into my self , and learn to be pleased with my own Company , though others are kept from me . And in whatsoever want I am of other Comforts , Grant , O! Father of Mercies , that both here and ever hereafter , I may have the Comfort of thy Presence . When all else are taken from me , do not thou forsake me . Though I dwell in a disconsolate Room , let thy Spirit dwell with me . Let thy Law at all times direct me , and let the Sense of thy Love Comfort me . And after thou hast graciously improved this Melancholy Restraint , to wean me from vain and carnal delights , to set my Soul free ; in thy good time , O! My refuge and strength , deliver me out of this Prison , and set my Body too at liberty , for my dear Lord and Saviour Jesus Christ's sake . Amen . And for the more Particular Necessities OF Imprison'd Criminals , They may use these Prayers following : A Particular Prayer FOR PRISONERS for CRIMES . I. For deliverance from his Sins and Sorrows . O! Blessed Lord , who art the comforter of all sad and sin-sick Souls , comfort me , I humbly intreat thee , in this height of my Fears and Sorrows . But first convert me , and then comfort me . I am over-laden with Sins , which overload me with Sorrows . And do thou , O God , rid me of my Sins , that I may get rid of my Sorrows . Nay , rid me of my Sins , tho , for my just Punishment in this World , thou leavest me under my Sorrows . Whatever befal my Body , for just Punishment of my greivous ▪ * Crime , for which I am here in Custody ; let true Repentance set my Soul safe , and secure it of thy everlasting Mercy , for the Merits of thy dear Son , and of my sweetest Saviour , Jesus Christ , Amen . Our Father , &c. PRAYERS FOR PRISONERS FOR CRIMES . II. The Prisoners Confession of God's Justice in his sad Circumstances . I am come into this Prison , O! Most Holy and Righteous Lord , laden with Sins and Sorrows ; and am here shut up for the Curse and Shame of an untimely end , which my Heinous Wickednesses have most justly deserved . I am terribly affraid of my earthly Judge , and of that heavy Sentence which my Crimes make me justly lyable to receive from him . But infinitely more affraid , of that far more heavy and eternal Doom , which I am lyable to receive for the same at thy Righteous Bar. Now Fear and Trembling have seized upon me , and an horrible Dread hath overwhelmed me . Without , is the prospect of Death and Disgrace ; and within , is Guilt and Anguish . My Spirit is broken within me , and I am even at my wits end , and my Heart faileth me : And tho my Burden is Intollerable , yet O! Almighty Lord , I cannot say , but it is infinitely just . 'T is a most reasonable , and righteous Return , for my daring Provocations of thy justice : And much more , for my vile Abuses of thy Mercy and Patience . I must needs acquit , and justify thee ; and have none to accuse , but mine own Self , for all my present Fears and Misery . I am † taken , O! just Lord , in mine own Naughtiness , and am only left to lye down in that Bed of Guilt and Sorrow , which I have been long a making for my self . All my life , I have been † Sowing wickedness , and am now brought to Reap the Fruit thereof . I have † Drunk up iniquity like Water , and tho , to my mad and distempered Fancy , it seemed to yield a slight and short Pleasure , while it slid along the Palate ; yet now I find it leaves an immoveable Bitterness , and is nothing but Gall and Wormwood , when it is got into the Belly . I have Drunk it up with Greediness , and fill'd up the measure of my sins , till I perceive now , alas ! That there is like to be no measure of my Sufferings , and I am in danger to be swallowed up , and utterly to sink under the Number and Weight of them . Thus , Oh thou Righteous Avenger of all ungodly and incorrigible wretches , has thy Justice at last overtaken me . And altho thy vengeance is oft times slow ; yet to my Grief , and thy Glory , I find 't is sure , and , when it comes , insupportable . I can in no wise bear my Load , tho I have not the least exception against the Reasonableness , and Justice of it . Only my Hope is in thy Mercy , which thou art wont to remember even when thou takest upon thee to shew Judgment . And as thou art the Avenger of Sinners ; so remember , Gracious Lord , that thou art also the Saviour of them . Oh save me , the Chiefest , and most wretched of Sinners : And shew Favor unto me , not according to my Deserts , but according to thine own boundless Mercyes , for our dearest Lord and Saviour Jesus Christ's sake , Amen . PRAYERS FOR PRISONERS FOR CRIMES . III. His Profession of Repentance under the same . I have sinned , O Almighty Lord , and sinned Grievously , and have continued irreclaimable in the same for many years . But now , by the Alarm of mine own Dangers , and by the Help of thy Grace , I am made sensible of mine iniquities , and am made truly sorry for my sins . I sadly lament , all the wicked wast of my time and strength , and all my long and heinous Course of Ungodliness , and abuse of thy Patience , which has provoked thee to give me up to this great sin , for which I am now most deservedly made a Prisoner , and may be called to answer shortly with my Blood. I am touched to the quick , and sorely afflicted , O! Righteous God , with the Trouble and Sorrow , which this Crime has brought upon my Self . But more with the Offence , which it has given thee ; and the greatest Care I have upon me , is to have thee forgive me . Lord ! I do from the bottom of my Heart , repent of all my Sins , but especially of this great * One. I am greivously Troubled for what is past , and am fully bent against falling any more into it for the Time to come , and am ready to take shame to my self for the same , I am vile in mine own eyes , and am content to be so in the eyes of other Persons . I am truly willing to make any submissions , where I have given just Offence , and , as far as I am able , to repair the wrong which I have done thereby . And Oh! That thou wouldest ever keep me most ready to do this fully and faithfully ; and then direct me to do it prudently , and in such sort , as may not be more prejudicial than needs to my worldly safety . Tho' thou lookest upon me therefore , O! Almighty Lord , as a Sinner , yea , as one of the greatest of Sinners : Yet for Christ's sake , look upon me as a penitent Sinner . And tho' my sins are Great , my dearest Saviour shed his Blood for the greatest Sins ; and thro the Merits of that Blood , true Repentance is accepted by thee , O! Merciful God , from the greatest Sinners . Oh! For his sake , spare thy sinful , but repenting Creature , and tho' Justice be exacted of me for my crimes here , yet admit me to some comfortable and well-grounded hopes of thy Mercy for the same hereafter , thro' the Merits of my dearest Saviour and Redeemer , Jesus Christ. Amen . Our Father , &c. PRAYERS FOR PRISONERS FOR CRIMES . IV. Prayers for Learning Righteousness , and Improvement of remaining Moments of Life . I. THY Rod , O! Blesse● Father , which is lifted u● in justice , to punish our Iniqu●ties ; is used also by thy Grac● to cure them . Oh! Let this my most deserved Affliction teach m● Wisdom . Make my Goal , my school wherein I may learn Righteousness ; and let my chains be preachers of Repentance . Now I feel the smart and punishment thereof , give me grace to be fully sensible of the wretchedness and folly , of an ungodly and mispent Life . Let me loath the Sin , as well as the Sorrow ; and be duly affected with the injurie and dishonor which I have thereby done to thee , as well as with the danger and distress which I have thereby brought upon my self ; that my contrition being truly for my sins against thee , I may be duly qualified for thy most gracious Pardon of the same , thro the Merits of my blessed Lord and Saviour Jesus Christ. Amen . II. And Help me , O! Gracious God , carefully to improve all my remaining moments , and to employ all the time which I have now to Live , in minding the true work and business of Life . Habituate my heart to thy fear , to humility and patience , temperance and self-denials , fasting and prayers . Teach me to prize and set a great value upon all helps and opportunities , of instruction and improvements in the way of Godliness . To be desirous above all things of thy Grace ; and of the Company of good People whose discourse and carriage may affect my heart therewith ; and of their Prayers , since I am most unworthy thro the multitude of my heinous offences , to pray unto thee for my Self , or to present unto thee any Petitions from my polluted Lips. Let not my corrupt Lusts , O! God , run at Liberty , whilst my body is under Guards and Custody . And let me by no means resort to the company of desperate Sinners , to keep off Remorse for my own Guilts ; nor seek to drown the agonies of my Mind , in excess of Wine , nor to divert them by vain Conversation . But what space thou shalt graciously spare me , Oh! That I may carefully employ , and lay out with utmost diligence , to make my peace with thee , and to prepare for eternity . Lord ! Help me to true Repentance , that with all my Heart I may return unto thee . Do thou help me , now I call unto thee . help me , O! God of mercy , for none else can help me . Help thou me , or I shall dye eternally . Make my Repentance true and acceptable in thy sight , that if I dye , I may depart in thy Peace ; or , if by thy Grace , I be spared to live on still longer , I may return from all my former Errors to a Life of Holiness , and devote all the remainder of my Days to thy Glory , thro our Lord and Saviour Jesus Christ. Amen . Our Father , &c. PRAYERS FOR PRISONERS FOR CRIMES . V. Prayers for Acceptance of Repentance , tho late , and for the sincerity and integrity thereof . I. THESE good thoughts of Mine , O! Most merciful God , I know are late Purposes in one drawing towards the end of his Days . And Purposes , of one affrighted with the near approach of Death ; who whilst he was at ease and liberty , was wont most wretchedly to slight thy Calls , and to abuse thy Grace . But O! Father , accept me , tho I return late into thy service ; and † have tarryed till it is the last hour of the day . Accept me , tho it is the Rod that has given Repentance , and Affliction that has made me Wise. Be graciously pleased , O! Good Lord , with any thing , and at any time , that shall bring me back to thy Self . And despise not my Repentance , altho it is the Repentance of a Malefactor in agonies ; more than thou didst despise that , of the Penitent Theif upon the Cross. But make me find that true Repentance is wellcome to thee at all times , and that in this world it is never too late to grow Wise , nor will ever be in vain to return with our whole heart to thy Service , thro Jesus Christ our Lord , Amen . II. And , Oh! Merciful God , by the Power of thy Grace , make my Repentance True , and my Return intire , that it may be acceptable in thy sight thro' the Blood of my dearest Lord. What good Purposes I have begun , through Fear of this World ; carry me on to perfect , by the considerations of the next world . Improve my Horror of Pain , into an Hatred of Sin ; and my Sorrow for the Dangers , which I have brought upon my Self , into a Godly sense of the dishonor which I have done to thee . Oh! Cut me not off from my Sins , till thou hast cured me of them , and finish'd the Work of Grace upon my poor Soul. That I may have all my Punishment in this Life , but Peace with thee , and Rest after Death , in the Joys of Paradice , for my dear Saviours sake , who died to save Sinners ; yea , to save such capital offenders , as I am , and as suffer'd with him , when he hung upon the Cross between two Theeves , Amen . Our Father , &c. PRAYERS FOR PRISONERS FOR CRIMES . VI. For Respite , and longer Time in this world ; and against the day of Tryal . I. LOrd ! If it be thy good pleasure , spare me a little longer , and let me escape that untimely end , which my Crimes have deserved . I would fain live on some time , to make proof of my good purposes ; and having abused so much time to contract evil Habits , I should be most glad and thankful to have a little more , to wear them off again . Tho I have many worldly Reasons for this Respite ; yet O! Great and Righteous Judge , I desire it not so much upon any other account , as of Redeeming my former years of Vice , and of growing more Perfect in thy service , and of being better fitted than alas ! I am at present , to appear before thy Judgment Seat. Hear me , O! Lord , for thy mercys , and thy Dear Son and my only Saviour Jesus Christs sake , Amen . II. Oh! Thou God of Patience and long-sufferance , shew thy accustomed Forbearance unto thy wretched Servant . Save me from that ▪ Pit of Destructions , which I have Digged for my self ; and from the sentence of Death , which I am ▪ horribly affraid to hear from the mouth of my earthly Judge . But let this deliverance be brought about , O! My God , only by the wise Ordering of thy good Providence , not by any Falshood of mine , or other unlawful Arts. I fear Death , O! Righteous God. But that which makes me most affraid of it , is , because I have sinned . And I Desire to fear sining , more than dying . O! Therefore , gracious Father , suffer me not to yeild to any new wickedness , tho it be to save my Life . Make me diligent , in all innocent ways , and means , for my Preservation , and direct me to the wisest . But let me resort to none that is ill , nor say or do any thing for my own Defence at my Tryal here , which will rise up against me , and be Matter of Accusation , when I come to be tryed again at thy dreadful Bar. And the less care I may seem capable hereby , to take of my self ; the more do thou care for me , O! My God. And when my Cause comes to be heard , so order things by thy Mercy , that there may not be a full evidence produced against me ; and that neither the Judge , nor Jury , may be disposed to stretch things to my Prejudice ; that so thy Servant may escape . But if in thy Justice , thou hast determined , to cut me off untimely for this offence : Thy Blessed , and most Righteous Will be done . But then , gracious Lord , perfect my Repentance , before I go hence , and for the voice and merits of thy dear Sons most precious Blood , pardon my Sins . I am more concerned for thy Favor , than how to come off here . I am content to suffer , what thou pleasest in this world ; so thou wilt let me go off in thy Peace , and admit me among the meanest of thy Servants in the world to come , for our Lord Jesus-Christs sake , Amen . Our Father , &c. EJACULATIONS FOR THE PRISONER FOR CRIMES , At his TRYAL . LORD , Hear the Cry of the Prisoners , and Deliver thou those who are appointed unto death , Amen . Here the cry of my wants for Mercy , not of my sins for Justice , Amen . Help me , O! Lord , for I have none but thee to look unto : My defence lies not in my own Innocence , but only in thy meer Mercy and tender Providence , Amen . EJACULATIONS After his TRYAL , if Acquitted . LORD , thou redeemest me from the Grave , and this Acquittal of me , is as Life from the Dead . Blessed , yea , for ever blessed be thy most endearing Mercy , Amen . Lord , the Life which here thou hast given me , I do most humbly and intirely give back , and devote to thee . Oh! Accept me , and let me have nothing more to do with Sin and Vanity , Amen . Oh! Let me never forget this inestimable Mercy , nor fail to make the best use of this remainder of Life , which out of thine abundant Goodness , thou hast now lent me , Amen . If Condemned . LORD , I meekly receive this Sentence , as my just Punishment : I have the due reward of my Deeds . But as my Sin brings this untimely and shameful Death ; Oh! Let my true Repentance , thro my dear Lord and Saviours Merits , secure the forgiveness of my Sins , and bring me to everlasting Life , Amen . PRAYERS FOR PRISONERS FOR CRIMES . VII . Prayers after Sentence of Condemnation , or any time before Execution , and at Execution , only making the Changes as they are noted in the Margin . O! Almighty , and most righteous Judge , to thee it belongeth to take vengeance , and to me to suffer it . I must clear thy justice , and confess I have my deserts , and have none but my Self to blame for this heavy [ † Sentence . ] But now , O! Lord , when the Sword of vengeance is unsheathed , and is come to the stroke , do thou stand by me , and Comfort me . Deal not with me , as I have done with thee ; but tho I have basely , and wretchedly forsaken thee all my Life ; yet leave me not , I humbly intreat thee , in † my last Hour . [ ‡ When ] the justice of man lays my Blood upon my own Head , let thy Mercy , O! Blessed Jesu , lay thy Blood upon it too , to expiate the guilt of mine . Let that purge me from all my sins , that altho I Dye Stained therewith here , I may appear without spot before the Tribunal of my Heavenly Father , Amen . II. Sweet Jesu ! Thou disdainedst not to Cast an eye upon the † Penitent Thief on the Cross. Oh! Despise not me , † [ when I ] suffer in like case , as he did ; and I hope truly repent me of my sins , and fix all my Hopes in thee under my distress , as he did in his . Thou once hungest upon a Tree thy self , for the sins of others . Oh! By the Blood of thy Cross , Save me , who [ † stand justly condemned ] to suffer the same for mine own sins . Save me , O! Lord , a great & wretched , but a penitent contrite Sinner . In thy merits , Do I trust , † Into thy merciful Hands do I commend my Spirit . I Believe , that thou , O! Lamb of God , art † the Saviour of sinners : Oh! Save me , who am Chief among Sinners , and rescue my trembling and departing Soul from eternal Misery . I Freely , and from my Heart , forgive all mine Enemies ; Oh! Do thou , in the abundant Riches of thy Mercy , forgive me . Accept of such recompence , as I am able to make to those , who have sufferd by me , and make up the wrongs , which I have done to any , and which now I am no longer able to repair . Supply all that to them , and their Families , by thy mercy , which they have lost by my wickedness , that they may neither be tempted nor burden'd by the loss , nor I tormented by the punishment accruing thereby . Give me strength , O! Almighty and most merciful Lord , under † my last Agonies . Help me , to bear all patiently , and to resign my self holy to thy Mercy . Let the example of my Fall , be a warning to others , that the prevention of their Crimes may make some reparation for the greivous Scandal , which I have given by mine . And tho I tast thy Justice in my ignominious Death , yet , O! Gracious Father , let me find the sweetness of thy mercy after it , for my dearest Lord and Saviour Jesus Christs sake , Amen . III. Lord , save me , for I flee unto thee for safety . Save me , or else I perish everlastingly . Save me a wretched Sinner , O! Jesu , thou Saviour of Sinners . I have been a lost Sinner , but thou † Camest to seek and save that which was lost . And after all my woful and wretched course of Sins , my own most deserved afflictions , and thy most undeserved Grace , I hope have brought me now at last to true Repentance ; and thou hast Order'd * Repentance and remission of Sins , to be Preach'd to all Sinners . Oh! Save me a penitent Sinner , and as thou didst with † The Theif upon the Cross , receive and comfort me in this may last Hour , Amen . Our Father , &c. EJACULATIONS For him at the time of Execution . INTO thy Hands , O! Lord , I commend my Spirit , Amen . I return thee a Spirit , alass ! loaded with Sins : But wash'd I humbly hope with the tears and sorrows of true Repentance . Lord graciously accept my Repentance , and pardon my Sins , for the Merits of that most Precious Blood , which was shed to wash away the sins of all truly and penitent Sinners , Amen . PRAYERS FOR PRISONERS FOR CRIMES . VIII . A Thanksgiving for deliverance out of Prison , whither they had been justly committed for capital Crimes . I. O! Almighty Lord , who art the blessed Author of all Life & Happiness , with a most thankful Heart , I humbly adore and praise thy Mercy , which hath now lent me my life anew , and rescued me out of the jaws of Death . My Sins , had set a snare for my own Life , and I had digged a pit for mine own Soul. Yea , my ungodly ways , had most heinously injured thee , at the same time they threaten'd to destroy my self : And yet , neither my own madness in seeking misery ; nor the resentment of the greivous wrongs thereby done to thee , could put by thy Love , O! Father of Mercies , and God of all Comforts , from shewing mercy unto me . I called out to thee , and was holpen ; I put my Trust in thee , and was not confounded . I sought thee earnestly , and thou wast found of me . The snare is broken , and I am delivered . The Pit is cover'd , and to the glory of thy free Mercy , and tende● Care of me , I have happily escaped : For which all praise an● thanks be ever ascribed to the● thro Jesus Christ my Lord. Ame● II. And Lord , keep , the memory of this surpassing Mercy always fresh upon my Spirit , and let me ever be praising thee for the same , with joyful Lips. Never suffer me to forget the vows , which I made in my distress ; but let my whole life be one acceptable Sacrifice to thee my Redeemer , and make all my actions to shew forth thy Praise . When I was in Trouble , O! Blessed Lord , it was not so much out of the love of Life , as out of the love of innocence , that I desire to be Respited . Oh! Grant me Grace now to employ my Life , as I then designed to do and to make good now , what I did then pretend . Fix me unalterable in all the ways of Godliness , which I have begun . Preserve me from Repeating any of my former wickednesses , especially this Great one , which was so like to bring down vengeance on my Head for all the Rest. Tho I am cleared thereof before men , yet I know , O! Righteous Lord , that I shall ever stand Guilty of it before thee , unless I shew true amendment of the same , and make Restitution for all the wrongs done to any thereby , in the best sort I can . Oh! Keep me ever ready to do that fully , whatever it cost me ; and carefully to slip no opportunities of doing the same . And make me so watchful , to spend all the remainder of my Days , in all holy and Thankful obedience , that I may not only have the Purposes and Promises of Repentance , which , alas ! was a great part of what I had to shew before , but the Proofs thereof to produce , and to comfort my heart withal on any new Alarm . And then ▪ O! Gracious God , when thou shalt bring me to fear Death a second Time , thy blessed will be done , and by thy Grace I shall be able , and in condition to bid it welcome , thro the merits of my blessed Lord and Saviour Jesus Christ , Amen . III. Once more Blessed , yea , for ever Blessed be thy Great and Glorious Name , O! Almighty Father , for bringing me into this Distress , as well as for bringing me out of it . I reverence thy Justice , for bringing it upon me . But at the same time , I most thankfully own thy Mercy , which , when all other ways sailed , would order this to reduce me to thy Self , and to make me break off my wicked Courses . And ever deal with me , O! blessed Lord and Saviour , in this manner . Distress my Body , when thou seest that is necessary to save my Soul. My Flesh is very desirous of ease ; but my Heart , O! My God , thro the help of thy Grace , is more desirous of Innocence : And whatever else I am given up to feel , let me not lie harden'd and past feeling in my Sins . Spare not the Rod of Discipline towards me , when thou seest there is need thereof to make me wise ; and let me pass , tho it be thro present Misery , if that alone can keep me in the way to thine eternal Mercy . Which Grant , O! Almighty , and most Gracious Lord , that I may here comfortably hope for , and at last injoy , for our Blessed Saviour and Redeemer Jesus Christ's sake , Amen . Our Father , &c. AN OFFICE FOR PRISONERS FOR DEBT . I. Scriptures for Prisoners for Debt . Psal. 142. Lev. 19. v. 11. to v. 16. Luk. 12. v. 22. to v. 32. Psal. 130. Deut. 24. v. 10. to v. 16. Chap. 15. v. 7. to v. 12. I. THE Lord executeth judgment for the oppressed , the Lord looseth the Prisoners . Psal. 146. 7. I have sent forth thy Prisoners out of the Pit , wherein is no Water . Turn ye to the strong hold , ye Prisoners of hope . Zech. 9. 11 , 12. I give thee for a Covenant to the People , that thou mayest say to the Prisoners , go forth ; to them that are in darkness , shew your selves . Isa. 49. 8 , 9. The Lord heareth the Poor , and despiseth not his Prisoners . Psal. 69. 33. He satisfieth the longing Soul , and filleth the hungry Soul with goodness . Such as sit in darkness , and the shadow of Death , being bound in Affliction and Iron . Because they rebelled against the Words of God , and contemned the Councel of the most High. Therefore he brought down their Heart with Labour , they fell , and there was none to help . Then they cryed unto the Lord in their Trouble ; and he saved them out of their Distresses . He brought them out of Darkness , and the shadow of Death , and brake their Bands in sunder . Psal. 107. 9 , 10 , 11 , 12 , 13 , 14. II. The wicked borroweth , and payeth not again . Psal. 37. 21. Defraud not one another in any matter . 1. Thes. 4. 6. For he that doth wrong , shall receive for the wrong which he hath done , and there is no Respect of Persons . Col. 3. 25. Render to all their dues . Owe no man any thing , but to Love one another . Rom. 13. 7 , 8. Have Patience with me , and I will pay thee all . Mat. 18. 26. III. Forgive us our Debts , as we Forgive our debters . Mat. 6. 12. A servant was brought unto his Lord , who ought him ten Thousand Talents . And for as much as he had not to pay , he desired Forbearance : And the Lord was moved with Compassion , and loosed him , and forgave him the Debt . But the same Servant went out to his fellow servant , which ought him an hundred Pence . And he would Grant him no Forbearance , but laid Hands on him , and cast him into Prison till he should pay the Debt . Then his Lord called him , and said unto him Oh! thou wicked Servant , I forgave thee all that Debt , because thou desiredst me : Shouldest not thou also have had Compassion on thy fellow-Servant , even as I had Pity on thee ? And his Lord was wrath , and delivered him to the Tormentors , till he should pay all that was due unto him . So likewise shall my Heavenly Father do also unto you , if ye from your Hearts forgive not every one his Brother their Trespasses . Mat. 18. 24 , to 36. To whom much is forgiven , the same loveth much . Luk. 7. 47. IV. Hath not God chosen the Poor of this World , rich in Faith , and Heirs of the Kingdom , which he hath promised to them that Love him ? Jam. 2. 5. Blessed are the Poor in Spirit , for theirs is the Kingdom of Heaven . Mat. 5. 3. I am instructed , both to be full , and to be hungry ; both to abound , and to suffer need . Phil. 4. 12. As having nothing , and yet possessing all things . 2 Cor. 6. 10. Glory be to the Father , &c. PRAYERS FOR PRISONERS FOR DEBT . I. The General Prayers for Prisoners , which the Prisoner for Debt , may find for his use in the foregoing OFFICE . And For the more particular necessities of imprison'd Debters , these Prayers following may be made use of . II. Particular Prayers for Prisoners for Debt . I. The indebted Prisoners Prayer , for clearing the store of his Sins . O! Almighty and most Righteous Lord , my worst Debts are my Sins , which are many and greivous , and which are all to be accounted for to thy Justice . And * who may abide , shouldest thou be extreme to mark what we do amiss ? Much less could I abide , who have done amiss extremely , and have [ † brought , not only the fear of thy future Wrath , but my present restraint and sorrows upon mine own Head , by my own evil Doings . ] But O! Gracious Lord , I am sensible of my wickedness , and am truly Contrite and Sorry for my Sins . And altho this sense of my Sin and Folly , comes too late to prevent this my uncomfortable Restraint , and worldly Misery : Yet 't is not too late , to move thy pardoning Mercy . Oh! For Christ's sake , strike off these Scores , that they may neither sink my Soul , nor terrify my Conscience . [ * Particularly , O! Gracious Father , strike off the Score of all those Sins , and expensive Vices ; and of all my unlawful , or unwise and self-will'd Projects ; and of all my impoverishing Neglects , or Mismanagements ; which have drawn all these streights and hardships upon my self , and have brought all this dammage and trouble to my Creditors . ] Cleanse me of all the guilt of these Sins , Good Lord , that my Soul may not hereafter be made a Prisoner , or arraigned again for the same , at thy dreadful Bar. And when once thou hast blotted out thine account against me , I shall the better bear to have mine earthly Creditors exact theirs ; and patiently endure their Rigors , in hopes of thy free Mercy and Forgiveness , thro the merits and satisfaction of my Blessed Lord and Saviour , Jesus Christ , Amen . Our Father , &c. PRAYERS FOR PRISONERS FOR DEBT . II. A Prayer for Mercy from his Creditors . O! Father of Mercies , move the Hearts of all , who have sent me hither , and who have it in their Power to set me Free , to have pity on me . Touch their Humanity and good Nature , with a compassionate feeling of what I suffer . Let a sight of my necessity , pierce their Souls and move their Compassion ; yea , moreover , make their consciences Sensible , O! Lord , how for their own Souls sake , they are indispensably obliged to show Charity towards such Debters , as are sincerely willing and desirous to pay them what they owe them , but cannot do it . Shew them , that all sinners are Debters ; and that they are thy Debters , as well as I am theirs ; and that for infinitely greater sums than mine is . Yea , and that they are no more able to pay thee , O! God , than I am able to pay them . Oh! then , that their own Necessity may make them wary , and prompt them to shew Mercy . That they may have patience with me , till I can raise as much as I am able , towards the discharge of their Debt ; and mercifully forgive the rest , when I can raise no more . Oh! That they may not be rigorous , in exacting the Hundred Pence , which I am not able to pay them ; because then thou † declarest , that thou likewise wilt exact the many thousand of Talents , which they are as unable to pay thee . And that thus , by mutually shewing Mercy , we may all be prepared to receive it at thy hands , for thy dear Son , our most blessed Lord and Saviour , Jesus Christ's sake , Amen . Our Father ; &c. PRAYERS FOR PRISONERS FOR DEBT . III. Prayers for an Heart , to be Honest to his Creditors . I. O! Almighty Lord , who † lovest Righteousness , but hatest Iniquity ; let me not take up with a Prison , as an Art of Defrauding ; nor chuse to rest thus uncomfortably confined in mine own Person , to leave the guilt and curse of ill gotten Goods , and of unpaid Debts , to my Family . Make me willing , O! God , to do justice to all who are any way concerned with me , to the utmost of that worldly estate , which I have to dispose of : And ready to give every man what I owe him , tho' I keep nothing to my self , but am left thereby to live upon thy good Providence . If want must be my share , Oh! Let me want the Conveniences , or even the necessaries of Life , rather than the innocence thereof . And grant good Lord , that the place of my wanting , may be here in this world , where my wants will soon have an end ; not hereafter in the next world , where they will know no end , for Jesus Christ's sake , Amen . II. Enable me , O! Blessed Lord , if thou pleasest , by thy good Providence , and put me again into a Condition , fully to discharge and clear my Accounts with all my Creditors . Let none of them , O! My God , be losers in the end by me . But bless me in my ways , that I may have enough wherewithal to satisfy all their just Demands , and give me an Heart to pay it out accordingly , and that with thankfulness for their Forbearance , and without unnecessary delays . And dispose them to have patience with me , till this can be done . And suffer not me in the least to abuse that Patience ; but make me apply my self diligently , to raise it for them , as fast as I can , and honestly to pay it to them as fast as I can raise it for them . But if I am not able to pay them all that I owe them , grant them the Heart to forgive me what I cannot pay . And since what is thus given to me , is given to the Poor ; look upon it , O! Lord , as † lent to thee , and be thou their pay-Master . As they very charitably consider my Necessities , do thou carefully prevent theirs : And whatsoever they abate to me of my Scores , do thou make up abundantly to them and theirs by thy good Providence . And after they have forgiven me , tho I am no longer answerable to them in Law , yet make me ever sensible , O! God , that I still owe the same to them in Equity . And give me always the heart to repay , whatsoever they Acquit , if ever thou shalt put me in a Capacity , either by proper Payments , or by grateful Offices , so to do . And by living always in this inward readiness and preparation of Mind , to do them all exact justice ; tho' I can never fully clear my Debts , yet by thy Grace I shall clear my Conscience , and be fit , not only for their Charity , but also for thine eternal Mercy , thro the merits and mediation of my blessed Lord and Saviour , Jesus Christ , Amen . PRAYERS FOR PRISONERS FOR DEBT . IV. A Thanksgiving for a Prisoner for Debt , on his Release from Prison . I. O! Father of Mercies , and God of all Consolations , † the sighings of the Prisoners have come before thee , and thou hast graciously heard my Prayer , and set my feet at Liberty . To thee , O! Blessed Lord , do I owe this comfortable Freedom , which I have now obtained ; and to thy Boundless and undeserved Mercy , will I ever thankfully ascribe it . And , Oh! That in all my Life , and thro the whole course of my Conversation , I may ever remember , that I am thy Freeman . O! That I may always adore and praise thy Goodness , for my Deliverance , and walk so humbly , and thankfully , and obediently towards thee , as may shew that I am never unmindful , that thou gracious God , hast given me my Liberty , and that I am ever to improve and spend it to thy Glory , thro Jesus Christ my Lord , Amen . II. And Lord , let me never lose those good Thoughts and Purposes , nor forget those Vows , which I made to thee when I was in Trouble . Give me a mind suited in all things to my Circumstances , and Grace to deny my self , and to study to the utmost of my Ability to do justice to all my Creditors . Never suffer me , to forget their kindness in my Release , nor to give them any just Cause to Repent of it : Nor do thou ever forget it , O! Merciful God , but remember it always for their good . Keep me thankfully Sensible of all the kindness of my Friends and Neighbours , of all who did me any good Offices , who shew'd me Countenance , or supplyed my Necessity , in the days of my Adversity . Oh! Do thou make each of them that Requital , which I ought to do ; and keep me always willing and ready to requite them , after the best manner I can ; and , when I am able to do no more , to pray earnestly to thee , that thou wouldest make up for me whatever returns of kindness I fall short in . Remember also , I humbly intreat thee , O! Most merciful Father , all those poor Prisoners , who are still under their uncomfortable Restraints , and in thy good Time , do the same for them , which in thy Mercy thou hast now done for me . Oh! That † having felt the same in my self , I may ever have a most compassionate Sence , and tender Feeling of their Afflictions , and may joyfully embrace all opportunities of recommending them to the pity of others , especially of those Persons , from whose Charity they are to hope for their Release , but above all , O! Blessed God , of Recommending them to thine everlasting Mercy ; which Grant , that both they , and I , and all thy faithful People , may ever earnestly Seek , and succesfully Find , for the sake of our only Saviour and Redeemer , Jesus Christ , AMEN . FINIS . THE CONTENTS . OF THE Office for Prisoners for Crimes . I. Directions for Prisoners for CRIMES . Chap. I. HOW to Behave and Employ themselves , after Commitment , and before the Tryal . page 1 Chap. II. How to Behave and Employ themselves , in order , to and at , their Tryal p. 12 Chap. III. How to Behave and Employ themselves after Sentence of Gondemnation , and at the Time of Execution . p. 20 II. Special Directions for Prisoners for Debt . p. 27 III. General Directions for Both. p. 33 Scriptures for Prisoners for Crimes . p. 44 I. A general Prayer for all Prisoners , taken out of the Companion for the Persecuted . Particular Prayers for Prisoners for CRIMES . I. For deliverance from their Sins and Sorrows . p. 55 II. The Prisoners Confession of God's Justice in his sad Circumstances . p. 57 III. His Profession of Repentance under the same . p. 62 IV. Prayers for Learning Righteousness , and Improvement of remaining Moments of Life . p. 66 V. Prayers for Acceptance of Repentance , tho late , and for the sincerity and integrity thereof . p. 70 VI. For Respite , and longer Time in this world ; and against the day of Tryal . p. 74 EJACULATIONS . Ejaculations at his TRYAL . p. 78 Ejaculations after his Tryal if Acquitted . p. 79 If CONDEMNED . p. 80 VII . Prayers after Sentence of Condemnation , or any time before Execution , and at Execution , only making the Changes as they are noted in the Margin . p. 81 Ejaculations for him at the time of Execution . p. 86 VIII . A Thanksgiving for deliverance out of Prison , whither they had been justly committed for capital Crimes . p. 87 Scriptures for Prisoners for Debt . p. 93 Particular Prayers for Prisoners for DEBT . I. The indebted Prisoners Prayers , for clearing the Score of his Sins . p. 98 II. A Prayer for Mercy from his Creditors . p. 101 III. Prayers for an Heart to be Honest to his Creditors . p. 103 IV. A Thanksgiving for a Prisoner for Debt , on his Release from Prison . p. 107 The End. Notes, typically marginal, from the original text Notes for div A47307-e460 † Isa. 33. 14. 1 Tim. 5. 4 , 8. Mat. 6. 26. Notes for div A47307-e1550 † To indemnify and content my Crediter when fo● Debt . * Or Crimes . Psal. 55. 5. Psal. 38. 8. 10. Psal. u● . 1. † Prov. 11. 6. † Job . 4. 8. † Job . 15. 16. * Here you may name the sin . † Mat. 20. 9. Luk. 23 42 , 43. † At Execution instead of Sentence , say and shameful Death , † add this at execution ‡ now for when at execution . † Luk. 23. 43. † who am now to for when I at execution . † at execution say a●● now . † Luk 23. 46 † 1. Tim. 1. 15. † Add these at execut . † Luke 19. 10. * Luk. 24. 47. † Luk. 23. 43. Notes for div A47307-e4230 * Ps. 130. 3. † This , when the Debts are Contracted by our own Faults , in Luxury or Mispence . But if thro innocent Misfortune , and mere Hand of Providence ; instead of , brought not only , &c. say , Deserved , not only to be made a Prisoner for the same , in this uncomfortable Place , but to be committed among the lost Angels , to Chains of everlasting Darkness , till the Terrible Judgment of the great Day . * In Case of 〈◊〉 contracted by meer Hand of Providence , omit this within the Hooks . † Mat. 18. 28 , &c. † Ps. 45. 7. & Ps. 11. 7. † Prov. 19. 17. † Psal. 79. 11. † Heb. 4. 15. 
A49732	----	[A prayer ordered to be used by the Earle of Ormonde, Feb. 28th] Bulkeley, Lancelot, 1568?-1650. This text is an enriched version of the TCP digital transcription A49732 of text R21867 in the English Short Title Catalog (Wing L619). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A49732 Wing L619 ESTC R21867 12260995 ocm 12260995 57893 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49732) Transcribed from: (Early English Books Online ; image set 57893) Images scanned from microfilm: (Early English books, 1641-1700 ; 425:9) [A prayer ordered to be used by the Earle of Ormonde, Feb. 28th] Bulkeley, Lancelot, 1568?-1650. Ormonde, James Butler, Duke of, 1610-1688. 1 sheet ([1] p.) s.n., [Dublin : 28 of February, 1642] First two lines of text read: Lord of Hosts, Almighty and Eternall God, whose high and glorious name is King of Kings and Lord of Lords. Signed: La. Dublin [i.e. Lancelot, Archbishop of Dublin]. Wing incorrectly enters surname as Launcelot and assigns the following title: A prayer ordered to be used by the Earle of Ormonde, Feb. 28th. "I require all preachers and chaplaines of the army to use the above forme of praier at all times of publique praier in expeditions. Ormonde" Reproduction of original in Bodleian Library. eng Prayers -- Early works to 1800. A49732 R21867 (Wing L619). civilwar no [A prayer ordered to be used by the Earle of Ormonde, Feb. 28th] Bulkeley, Lancelot 1642 438 2 0 0 0 0 0 46 D The rate of 46 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2006-05 TCP Assigned for keying and markup 2006-10 SPi Global Keyed and coded from ProQuest page images 2006-11 Jonathan Blaney Sampled and proofread 2006-11 Jonathan Blaney Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion O Lord of Hosts , Almighty and Eternall God , whose high and glorious name is King of Kings , and Lord of Lords : Heare from heauen thy dwelling place the prayers and supplications of vs thy servants , assembled together to fight thy Battels against the enemies of thy truth and Gospell , many in number and most maliciousiy bent are they that are risen vp against vs : But if thou ( O Lord ) be with vs , we will not feare what man can doe against vs ; As our hope of helpe is in thee , so let our helpe and assistance be from thee , send thy blessed Angels to keepe vs in all our wayes , direct and prosper our Councells , encourage our hearts and strengthen our hands , graunt vs Victorie in the day of Battle , and perfect thy strength in our weakenesse , strike the hearts of our enemies with thy terrors , disperse their numbers , make vaine their devices , and glorifie thy power and wisedome in our safetie , and their conversion or confusion , O Lord of Hosts convert them in thy mercie , or avenge vpon them their Treason and disloyallty towards thine Anoynted , Our dread Soveraigne , returne into their bosomes the blood of our brethren , which they have shed with Crueltie , and vpon their heads the ●ischiefes which they have wrought , wash away the guilt of all our sinnes by the bloud of thy son Iesus Christ , which was shed as a ransome for vs all ; Sanctifie our hearts by the grace of thy holy spirit , that our sinnes cause not the removeall of thy presence from vs , Sanctifie our Campe , and dwell therein , and grant the event and successe of this our present warfare , m●y be the advancement and establishment of the true auncient Catholike , Apostolike Protestant Faith , the rooting out of popery , Idolatry and superstition , the conversion of this rebellious seduced Nation vnto Loyaltie and obedience of thy Gospell , the honor and contentment of our gracious soveraigne King CHARLES , the settlement of peace in this desolate Kingdome , and the glory of thy great and fearefull name , and that for the meritt of thy onely son Iesus Christ our Lord . Amen . La Dublin . 28 of February . 1642. I require all Preachers and Chaplaines of the Army to use the above forme of praier at all times of publique praier in all expeditions . Ormonde 
A45033	----	Jacobs ladder, or, The devout souls ascention to Heaven, in prayers, thanksgivings, and praises in four parts ... : with graces and thanksgivings : illustrated with sculptures / by Jo. Hall. Hall, John, d. 1707. 1676 Approx. 206 KB of XML-encoded text transcribed from 129 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A45033 Wing H351 ESTC R21612 12738687 ocm 12738687 93068 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45033) Transcribed from: (Early English Books Online ; image set 93068) Images scanned from microfilm: (Early English books, 1641-1700 ; 693:14) Jacobs ladder, or, The devout souls ascention to Heaven, in prayers, thanksgivings, and praises in four parts ... : with graces and thanksgivings : illustrated with sculptures / by Jo. Hall. Hall, John, d. 1707. The second edition enlarged. [18], 221 p., 7 leaves of plates : ill. Printed for N. Crouch ..., London : 1676. Added t.p. engraved with title: A manval of devotions. Reproduction of original in Cambridge University Library. (from t.p.) 1. Private devotions -- 2. Family devotions, for every day in the week -- 3. Occasional devotions -- 4. Sacred poems, upon select subjects. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers. Devotional literature. 2005-01 TCP Assigned for keying and markup 2005-01 Aptara Keyed and coded from ProQuest page images 2005-02 Judith Siefring Sampled and proofread 2005-02 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Jacobs Ladder A MANVAL of DEVOTIONS By Jo. Hall : B. D. London , Printed for N. Crouch Jacobs Ladder : OR , THE DEVOUT SOULS Ascention to HEAVEN , IN Prayers , Thanksgivings , and Praises . In Four Parts , viz. 1. Private Devotions for every day in the Week . 2. Family Devotions for every day in the Week . 3. Occasional Devotions . 4. Sacred Poems , Upon Select Subjects . With Graces and Thanksgivings . Illustrated with Sculptures . By Jo. Hall , B. D. The second Edition Enlarged . London , Printed for N. Crouch in Exchange-Ally in Cornhil , 1676. To the Virtuous and Religious Gentlewoman , Mrs. M. P. IT is not the excellency of the Gift , but your Goodness that must render this small Manual acceptable to you , of which having had so great experience , I cannot doubt its continuance . And knowing your devout Inclinations towards books of this nature , I could not think of a more pleasing return for your many Favours , than this Jacobs Ladder , whereby your Soul may Ascend to Heaven , and make known all your wants , and ( by Faith accompanying your Prayers ) may receive answers to all your holy Desires , and Petitions . I doubt not but many have done Worthily , yea , much excelled in this kind ; but I have found , though there are many Manuals of private Devotion ; yet there are very few for Families , which Want , I have heard complained of ; and therefore though I could not better employ my vacant hours , than to make a Collection of some dayly Prayers , that might be both plain , and pertinent : and indeed , the Family-Devotions were my first design ; only I thought that to make it compleat and conformable to others of this nature , it will be convenient to add some Private and Occasional Devotions , together with some brief Meditations of the vanity of mans life , and certainty of his death , which we can never too much think of , nor too soon prepare for . If you , or any other , reap any benefit by it , I have my desire ; If it be not well , it is because I could not help it ; however , I doubt not but you will accept the will for the deed , because it is from Your devoted Servant , Jo. Hall. Preparations to Devotion . PRemeditation is the preparation to Private Prayer ; Private to Publick ; Private and Publick , to the hearing of the Word ; to Private and Publick Prayer , together with the hearing of the Word , to the worthy participation of the holy Sacrament : For the Sacrament receives strength and vigour from the Word , the Word preached from publick Prayer : publick Prayer from private devotion , and that from Premeditation , and Pre-consideration of the nature of Devotion , and the necessity of preparation it self to all holy duties in the immediate worship of God. What Devotion is . DEvotion is the hearts warmth , or rather the life-blood of Religion : It is a sacred bond knitting the Soul unto God : It is a Spiritual Muscle moving only upward , and lifting the heart , eyes , and hands continually to Heaven . Whosoever desires to make a Divine Prayer , must by Premeditation frame in his mind , First the Form which must be , 1. Short , or conceived in as few words as may be . 2. Conformable in all things to the Pattern , the Lords prayer . Secondly , The Matter , which consists of three parts . 1. Humble Confession . 2. Confident Invocation , Petition or Supplication . 3. Hearty Thanksgiving . 1. In humble Confession set before thee . 1. God , his terrible name , glorious Majesty , All-seeing-Eye , Infinite Purity , strict Justice , Fierce wrath against Sin. 2. Man his vileness , wretchedness , sinfulness , wants and inability . 2. In the second part , Invocation , and Petition , fix thy thoughts . 1. On God , his love to man , his mercy and long suffering , his gracious promises , and his omnipotent goodness . 2. On Christ his perfect obedience , his plenary satisfaction , his perpetual Intercession . In the third , which is hearty Thanksgiving , recount Gods benefits . 1. Spiritual , as Election , Creation , Redemption , Vocation , Justification , Sanctification , and hope of Glorification . 2. Temporal , as Health , Strength , Wealth , Liberty , good Name , Friends , and Safety . Some Texts of Scripture , which may be orderly applyed to every one of the foregoing particulars . When you pray , use not vain Repetitions , as the Heathen do , for they think that they shall be heard for their much speaking , Matt. 6. 7. After this manner pray ye , Mat. 6. 9. I said I will confess my Transgressions to the Lord , and thou forgavest the iniquity of my sin . Psal. 32. 5. Let them praise thy great and terrible Name , for it is holy , Psal. 99. 3. Who is the King of glory , even the Lord of Hosts , he is the King of glory , Psal. 24. 10. Mine eyes are upon all their ways , they are not hid from my face , neither is their Iniquity hid from my eyes , Jer. 16. 17. And one cryed to another and said , Holy , Holy , holy , is the Lord of Hosts , Isai. 6. 3. Who will render to every man according to his works , Rom. 2. 6. Thou , even thou art to be feared , and who may stand in thy sight when thou art angry ? Psal. 76. 7. Surely every man is altogether vanity , Psal. 39. 11. O wretched ma● that I am , who shall deliver me from the body of this death , Rom. 7. 24. We are all as an unclean thing , and all our Righteousness is as filthy rags , Isai. 64. 6. Without me ye can do nothing , John 15. 5. All things whatsoever you shall ask in prayer , believing , you shall receive , Mat. 21. 22. God so loved the world , that he gave his only begotten Son , that whosoever believed in him should not perish , but should have everlasting life , John 3. 16. The Lord is merciful , and Gracious , slow to anger , and plentiful in mercy , Psal. 103. 8 , 11. Come unto me all ye that are weary and heavy laden , and I will give you rest , Mat. 11. 28. Though your sins are as scarlet , they shall be as white as snow ; though they be red like Crimson , they shall be as wool , Isai. 1. 18. They that sow in tears shall reap in joy , Psal. 126. 5. To him that is able to do exceeding abundantly , above that we ask or think , be glory , &c. Eph. 3. 20. Thou wast slain , and hast redeemed us to God , by thy blood , Rev. 5. 9. Christ is entred into Heaven , now to appear in the presence of God for us , Heb. 9. 24. Giving thanks always , for all things to God , and the Father , Eph. 5. 20. What shall I render to the Lord for all his benefits , Psal. 116. 12. God hath , from the beginning , chosen you to Salvation through sanctification of the spirit , &c. 2 Thes. 2. 13. Thy hands have made me , and fashioned me , Psal. 119. 73. Blessed be the Lord , for he hath visited and redeemed his people Luke 1. 68. I am not come to call the Righteous , but sinners to repentance , Mat. 9. 13. Being justified by his grace , we shall be made Heirs , according to the hope of eternal life , Tit. 3. 7. Such were some of you , but ye are washed , ye are sanctified , 1 Cor. 6. 11. Thou shalt guide me with thy Counsel , and afterward receive me to Glory , Psal. 73. 24. Bless the Lord , O my Soul , and forget not all his benefits , Psal. 103. 2. The Lord killeth and maketh alive , he bringeth down to the grave , and bringeth up , 1 Sam. 2. 6. It is God that girdeth me with strength , and maketh my way perfect , Psal. 18. 32. Also the Lord gave Job twice as much as he had before , Job ult . Thou hast set me at liberty when I was in thrall , Psal. 4. 1. And these all having obtained good report , through Faith , receive not the promise , Heb. 11. 39. Ointment and Perfume rejoyce thy heart , so doth the sweetness of a mans friend by hearty Counsel . Thou Lord only makest me dwell in safety , Psal. 4. 8. The Lord shall preserve thee from evil , he shall preserve thy Soul , Psal. 121. 7. A Preparatory Hymn Collected out of divers Psalms . THou sayest : seek ye my face , my heart saith unto thee , Thy face Lord will I seek , Psal. 27. 8. Hide not thy face far from me , nor put thy servant away in anger , vers . 9. Cast me not away from thy presence , and take not thy holy spirit from me , Psal. 51. 11. Hear O Lord when I cry unto thee , have mercy also upon me and answer me , Psal. 27. 7. Ponder my words , O Lord consider my meditation , Psal. 5. 1. My heart is inditing a good matter , my tongue is the pen of a ready writer , Psal. 45. 1. O Lord open thou my lips , and my lips shall shew forth thy praise , Psal. 51. 15. Let my prayer be set forth before thee as Incense , and the lifting up of my hands as an Even●●●●●●rifice , Psal. 141. 2. Set a watch O Lord ●efore my mouth , and keep the door of my lips , Psal. 141. 3. Let the words of my mouth , and the meditations of my heart be acceptable in thy sight , O Lord my strength and my Redeemer● , Psal. 19. 14. An Exhortation to stir up Christians to Prayer . PRayer is of that force and virtue , that it ties the ear of God to the tongue of man : O it is an acceptable Incense to God always , for how hath he always rewarded it , and regarded it ? It never returned but with a blessing , so that the Prayer be sent up out of a pure and upright heart , mingled with Faith ; for we must ask in Faith , and waver not , as St. James saith . By fervent Prayer the children of Israel were delivered from the Egyptian bondage , as you may read , That when they cryed unto the Lord , he heard them , and delivered them out of their Enemies hands : Therefore let us continually pray unto God both Morning and Evening , and let us call and cry unto him , for a blessing upon us , and desire him to preserve us , and to remove his Judgments from us . To which end , I have thought good to frame this Manual of private Devotions , for a help to those that may want them . PRIVATE DEVOTIONS , OR , A COLLECTION OF Morning & Evening PRAYERS For Private Persons , For every day in the Week . Evening and Morning , and at Noon will I Pray , and cry Aloud , and he shall hear my voyce , Psal. 55. 17. Private Devotions . A Prayer for Sunday-Morning . ALmighty God , the blessed Creator and Finisher of the Salvation of Mankind , who in memory of thy glorious Rest from both thy noble works , hast blessed and sanctified a day of holy rest unto thy self , sanctify me for it , that laying aside my accustomed business , and sequestring my thoughts from all worldly cares , I may keep it and my self holy to thee , by dedicating and devoting my self wholly to thy peculiar worship , and immediate service , and to the end that this my Religious service may be more acceptable to thee , quicken me with thy Spirit , that I may perform it with all allacrity and cheerfulness , and may make thy Sabbath my delight . Touch my Heart and Tongue with a coal from thy Altar , that from the sweet Incense of my Meditations , Hymns , Prayers , and Thanksgivings , thou mayest smell a savour of Rest. O Prince of Peace , sanctify thy rest unto me , that I may find rest to my Soul from all temptations , troubles , and fears , and may rest from my own works which are painful and sinful travels , and may imploy this day , all the powers and faculties of my Soul and Body in doing and considering thy works , in adoring thy Majesty , and admiring thy wisdom , and acknowledging thy Power , and embracing thy Love , and magnifying thy goodness , and rejoycing in thy Mercies , and trembling at thy Judgments ; In visiting thy holy Temple , and praising thee with thy Saints , and offering up the Calves of my lips ; In diligently reading thy Scriptures , attentively hearing thy Word , ●everently celebrating thy Mysteries , charitably relieving thy Members , & zealously practizing all holy duties both publick and private ! O let me this Whole day walk with thee as Enoch sometimes did , and talk with thee as Moses did , and seek thy Face as David did : And grant , that beholding thine Image in thy holy Word , as in a clear and Christal Mirrour , I may be changed ●to the same Image , even from Glory to Glory . Let this Sabbath put me in mind of thy Holy rest from thy works , and assure me thereby of an Everlasting Sabbath in Heaven from my Works ; into which rest , that I may enter , stir up good desires in me , raise my thoughts and affections to the things which are above , renew me according to the Image of thy Son , and frame my Life to a Heavenly conversation , enlighten my understanding , sanctify my will , moderate my desires , govern my affections , mortifie my fleshly members , destory the man of sin in me , and deliver me from the Body of death : work 〈◊〉 me a fear of thy power , and a love of thy goodness , and zeal of thy glory , and thirst after thy grace , and an earnest desire and constant resolution ( as much as in me lyeth ) to approve my self to thee in all things , and frame all my actions to the rule of thy Word . Hear me , I beseech thee , for thy Church , and thy Church for me , and Christ for us all , saying , Our Father , &c. A Prayer for Sunday Evening . HOly , Holy , Holy , Lord God Almighty , which wast , which art , and which art to come ; Hollow my nature , that I may Hollow thy Name : As thou impartest thy goodness to me , whereby I live and move in thee ; communicate to me some measure of thy Holiness , that I may live and move to thee . Let thy Spirit of grace possess my Body and Soul , that the desires of my mind , and thoughts of my heart , and words of my lips , may be holiness unto thee : Sanctifie me that I may glorifie thee . And first with Joy and Thankfulness I acknowledg it a special Testimony of thy love , that thou hast given me liberty , and meanes to keep a holy Sabbath unto thee , to meet in thy House , to offer up my Joynt-Prayers , and thanksgiving , with thy Holy congregation , to confess my sin , to profess my faith , to lay open my wants , to clear up my self , by Singing the sweet Songs of Sion , to hear thy Sacred Word read , and Preached ; whereby my faith hath been strengthened in the Mysteries of Salvation , my hope established in the promises of the Gospel , and my life set forward in a setled course of holyness , and righteousness , whereby the Kingdom of sin and Satan is beat down and destroyed , and the Kingdom of Christ built up in me ; By this thy Word , the careless sinner is admonished , the ignorant instructed , the presumptuous te●rified , and the Penitent comforted , the Power of sin is abated , the force of temptations weakned , the motions of the Spirit quickned , grace received , and my Election assured by the infallible marks and tokens thereof , set before me in holy Scriptures . Blessed be thy Name for it , this day thy word hath dwelt with me richly in all wisdom : The dispencer of thy Mysteries hath scattered many Doctrines , like so many Pearls among the People ; Lord grant that with Mary I may keep these and all thy sayings in my heart , and make use of them in my life , and receive comfort from them at my Death . And here I would proceed to intreat at thy hands , the continuance and increase of thy Spiritual & Temporal blessings upon me ; but my sins lye at the door of my Conscience , and affright me . My heart smites me for my failings , in the performance of the duties of this day : My devout meditations have been ●tifled in the womb that bare them , my Prayers have not been without distractions , my hearing without ●earisomness , nor my Alms-deeds without Grudging : Pardon , dear Father , the want of preparation before I come to thy house , of intention and Zeal at thy service ; and of Meditation and Application of those things which I heard there , since I came thence . Bury I beseech thee these slips , and all my sins , especially of this week and day , in the night of eternal oblivion . Ease me of the burthen of them , that I may more securely repose my soul and body upon thy gracious protection , to take their natural refreshing by sleep , whereby I may be enabled and strengthened to do the better service the next day , in walking carefully , diligently , conscionably , and constantly , in the wayes of thy Commandements , and in the duties of my Calling ; so as may be to thy honour and Glory , and my eternal comfort , through Jesus Christ our Lord. To whom be honour and glory world without end . Amen . Our Father . &c. A Prayer for Munday-Morning . MOst Glorious Lord God , the great Creator and preserver of all mankind ; Blessed be thy Name that thou hast been graciously pleased to preserve me the night past , and that thou hast once more vouchsafed me the light of the Morning , whereby to manage my affairs and business ; O Lord preserve me this day , and keep me in all my wayes , give unto me the repose of a quiet Conscience , and the clear light of the Gospel , to guide my feet in the way of peace ; and grant that this light may convince me of the Errors of my understanding , the depravedness of my will , the disorder of my affections , the Impunity of my thoughts ; the vanity of my desires , the deceitfulness of my heart , and the wickedness thereof . Make me sensible O Lord what a wretched creature I was in my birth , slime and filthiness ; what I am in my life , vanity and solly ; and what shall be in my death , stench and rottenness , Discover unto me O Lord that I have nothing , which I have not received ; that without Christ , I can do nothing ; that in me , that is , in my flesh dwelleth no good ; that I am not able of my self ( as of my self ) to think a good thought ; that I cannot desire to think , nor have will to desire , nor grace to will any good : O Lord let me consider , that my comforts in this world , are very few and small ; my crosses and troubles many and great ; my pleasures here are momentary and short , my pains hereafter ( without my repentance , and thy great mercy ) are permanent and everlasting : My gifts O Lord are very small , my wants and infirmities are great , my helps are weak , my assaults and temptations are strong , my good deeds are few , and they tainted with Imperfections , but my ill deeds are infinite . Let these considerations , O Lord , humble me in my self , that Christ may raise me ; and wound me in my self , that Christ may heal me . And O Lord , who this day madest the Heavens or Air , without which I cannot breath naturally , no not for a moment ; infuse into my heart the Spirit of thy grace , without which I cannot breath Spiritually in my Prayers , nor sigh , nor so much as move any part or faculty of my soul or body unto thee ; and as oft as I take in , or let out the air which I breath , let receive me in grace from thee , and breathe out praise unto thee . Be my guide , O Lord , this day , and do thou keep me both Now and Ever , Amen . Our Father . &c. A Prayer for Munday-Evening . HOly and Eternal Lord God , who art the King of Heaven and the Watchman of Israel , who never slumbrest nor sleepest ; Look upon me thy unworthy servant , who by reason of my sin and the corruption of my nature , am wholly subject to sloth , and am even now ready to ease and rest my self upon my bed : I know not whether thou wilt this very night make my bed in the dark ; and the hour of my visitation be this present Evening , all my years are but a span long , my dayes pass like a Weavers Shuttle ; my life ends like a Tail that is told ; this hour may be my last hour , my next sleep may be my last and long sleep : I beseech thee therefore , that I may every Evening seriously ponder and meditate heaven , that I may be the better prepared in that day and hour that thou shalt call me : And though my Eyes shall now sleep , and enjoy that moderate refreshment which thou hast appointed for the wearisome condition of my weak body , yet let my soul continually watch unto thee , to attend thy coming . Forgive me , O Lord , the sins of this day past , and all other my former sins and misdemeanors ; keep me this night both in body and soul , that I may with the next light joyfully rise again . Let not my sleep be unmeasurable and excessive , to please the ease of my flesh , but sufficient and seasonable , whereby I may be the better disposed to thy service to morrow , diligently and fruitfully walking in my calling , and repenting me of my sins , with fear to offend thee . Let thy unspeakable mercy alwayes preserve me , let thine endless sweetness rejoyce me , let thine heavenly truth strengthen me , let thy knowledg imbolden me , and thy goodness keep me from my Enemies , visible and invisible , now and for Evermore . Amen . Our Father , &c. A Prayer for Tuesday Morning . O Eternal Lord God , thou commandest us alwayes , at all times , and in all things , to call upon thee ; day by day , I come unto thee , beging refreshment from the overflowing streams of thy mercy ; O Lord open unto me the gate of thy favour , and let me be satisfied with the fountain of thy loving kindness . O merciful Lord , who hast said , As surely as I live , I desire not the death of a sinner , but rather that he should Convert and Amend , and Live ; Who hast also said , Call upon me in the day of trouble , and I will deliver thee ; have mercy upon me for Jesus Christ his sake , whom thou wouldest should be a peace-maker , to the end that thou mightest shew thine exceeding great Wrath against sin , and thine inestimable mercy towards Mankind , sanctifie and illuminate my heart with thy holy Spirit . O God the guide of my life , forsake me not , turn from me the filthiness of desire . Turne mine Eyes away from beholding vanity , strengthen me in thy wayes , and grant that mine offences in this world overcome me not , and I beseech thee , O Lord , with a most ardent affection , that this day and ever thou wilt keep me , and all mine , and that thou wilt be unto me a Mighty Protector , a firmament of strength , a covering against heat , a shadow at noon-tide , a defence from falling , an assister from offending , a comforter of my soul , an enlightner of my mind , a giver of health and happiness in Christ Jesus , my Lord and Saviour ; To whom be all glory , honour , and power , for ever . Amen . Our Father . &c. A Prayer for Tuesday-Evening . MOst mighty and most merciful Lord God , by whose goodness I was created , by whose Justice I am punished , and by whose mercy I am saved ; I cast my self down before thee , and lift up my hands unto thee at this present as my Evening-sacrifice , but alas my conscience accuseth me , the secret cogitations of my heart reprove me , my fear checketh me , the infinite number of my sins oppress me , yea , my miscarriages this day witness against me , and exceedingly condemn me ; O Lord what am I , that thou shouldest yet favour me and shew thy self so loving and bountiful a Father unto me ? why should'st thou so nourish me , who am so unworthy a wretch , with thy mercy and loving-kindness ? I know that it is for His sake in whom there is no guile , and in whom there was found no evil , that thou regardest me and imbracest me ; Pardon , I beseech thee , through Jesus Christ , all my sins , faults , vices , and offences , and indue me with all holy vertues ; make me to live a godly life , and to continue to the end in good works ; Take away all darkness from my mind , that I may see thee by understanding thee , and love thee by knowing thee . And grant O Lord , that I may so keep , and govern , and end my life , that I may sleep in peace and rest in thee ; and so into thy hands I commend my self , both soul and body , this night and for ever . Hide me I beseech thee under the shaddow of thy Wings , that I may rest quietly , void of all fear , spiritual darkness , danger and despair ; comfort me in all those things wherein I have been any way discouraged this day ; Preserve me to the end , that sleep with rest , and rest with quietness , and quietness with everlastingness , may receive me , that having run the race of this life , I may be made partaker of a better ; that so I may live and reign with thee for ever , through Jesus Christ my Lord and only Saviour . Amen . Our Father . &c. A Prayer for Wednesday-Morning . HOly Lord God , the glorious face of the Sun , which sheweth it self , and casteth its beams over the whole World , I take it for an argument and earnest of thy good will toward thy Children , in the number of whom I account my self , though the chief of Sinners , and not worthy to loose the latchet of thy shooe , for if we enjoy such benefits in this strange country , together with thine Enemies , then what joy and glory , what excellent goodness shall we be made partakers of , when we come to our heavenly country , the blessed land of Canaan , where we shall not see this earthly Sun , but thou , O Lord , who art the Son of Righteousness will be continually before us . And now , O Lord , I Praise thy blessed name for preserving me from the many dangers of the Night past , and for bringing me safe to the beginning of this day ; As thou hast now wakened my Body from sleep , so , I beseech thee , awaken my Soul from sin , and carnal Security , and as thou hast caused the Light of the day to shine in my bodily Eyes , so , good Lord , cause the light of thy word , and holy Spirit to illuminate my heart , and give me grace as a Child of Light , to walk in all holy obedience before thy face this day ; and grant me to endeavour to keep a good Conscience towards thee , & toward all men , in all my thoughts , words , and dealings ; and to this end I commend my self , and all my ways and actions , together with all that do belong to me , unto thy gracious direction and protection , beseeching thee to keep both them and me from all evil , and to give a blessing to my honest Labours and endeavours , this day following , and for evermore . Amen . Our Father , &c. A Prayer for Wednesday Evening . O Most Mighty Lord God , and most mercifull and loving Father in thy Son Jesus Christ : I sinful Creature am bold to return unto thee , all possible Praise and thanks for all thy great and manifold favours , which thou in thy mercy hast from time to time vouchsafed unto me a sinful wretch , who am full of sin , and iniquity . I beseech thee , favourably to hear my imperfect prayers , and to grant my requests , and needful suits , which I make unto thee at this time : Forgive me I intreat thee good Father , all the sins that I have committed from day to day against thy divine Majesty , and suffer me not , O Lord , to offend thee any more hereafter , that neither sin nor Satan , nor any unruly passions may have dominion , nor reign any longer in my mortal body : for I confess I have herein done wickedly , and have broken all thy commandments ; for which thou mightest in thy severe Justice , punish me both in Soul and Body , to eternal Death , besides those sins which I have this day committed . Forgive me O Lord all my sins past , and blessed be thy name that thou hast kept me this day in my going out , and in my returning home . O Lord watch over me this night , and be thou my defence and protection , from all dangers , casualties , and troubles ; grant that I be not overcome with any fantasies , and dreams , or other Temptations , but that I may fully set my mind upon thee , love thee , fear thee , and rest in thee , and thou , O Lord , waken me again in due time , that I may behold the light of the next day , to my comfort , still preparing my heart and mind to thy service every day , and my whole life time in truth and sincerity , that when I have run the short race of this mortal life , thou mayest be pleased to call me to be partaker of a better ; and so I may live and die , and ever remain with thee , in thy Heavenly Kingdom , through Jesus Christ our only Lord and Saviour ; in whose name I beg all these graces , in that short , and absolute form of Prayer , which he hath taught us . Our Father , &c. A Prayer for Thursday-Morning . BLessed and glorious Lord God , thy mercys are infinite , and thy long-suffering and patie●ce is exceeding great , else had not I a poor wreched miserable sinner been spared so long , considering my many provocations against thee , in thought word and deed ; but thou hast exalted thy mercy above all thy works , and of thine infinit goodness hast preserved me this night , and hast given me the light of this day : Lead me , I beseech thee , O Lord , and guide me this day in the way of all truth and righteousness , and so govern all my actions that I may not run into any Sin , or any kind of danger , but that all may Actions may tend to thy glory , and the discharge of my duty , in my life and Conversation ; defend and deliver me also from all temptations , and afflictions , in this sinful world , and from all mine Enemies , and from all the deceits and dangers of Satan , the deadly Enemy of Mankind . Kindle in my heart and affections a fervent Zeal to do thy will , and let me imbrace thy holy word , and walk in thy wayes , strengthen me with thy holy Spirit , boldly and constantly to profess the honour and service of thy great name . O Lord , strengthen my weak faith ; Kindle it more and more in fervency and love to reward thee , and in all Christian love towards my Neigbours . Give me a contented mind with my estate , and all other blessings which thou , O Lord God , of thy bountiful goodness in mercy hast bestowed upon me , that I may use them soberly and discreetly , and be truly thankful to thee for them ; keep my wandring will and affections from all evil thoughts , my tongue from profane and lewd Speeches , my body and every part thereof , from all sinful Actions , and outward violence ; let all my love , my hope , my delight and confidence , be only upon thee . And grant that I may lead my whole life , and conversation so , that I may live in the fear of thy holy and blessed name , and may die in thy favour , that I may also rise again , to live for ever and ever with my Lord Jesus . In whose Name and Words I further pray . Our Father , &c. A Prayer for Thursday-Evening . O Heavenly Father , the giver of all good things , and the Protector of all those that love thee , I yield thee most humble and hearty thanks , not only for keeping and preserving me this day , but also all my life , that neither my Enemies have prevailed against me as they might , nor any other danger which in this world is incident to Mankind , hath overcome me ; but that thou as a loving father , and careful purveyor , hast given unto me , and provided for me , all things necessary ; for which thine inestimable love I cannot suffiently praise thee ; O Lord forgive me mine offences , which this day I have committed , and done against thy most holy Majesty ; pardon them O God , for Jesus Christ his sake , and vouchsafe me thy grace to amend my life , and to return unfeignedly unto thee in serving of thee ; And since I cannot have a being without thy continual Protection , be pleased to extend the same toward me ( a wretched poor creature ) this night , that I may quietly take my rest , which thou hast appointed for the refreshing of my weak and wearied body . I beseech thee , O Lord , to guard me and defend me , that nothing hurt me ; preserve me by the watching of thy holy Angel , that I may take my rest with thee , until the morning ; and that I may then give my self to the fulfilling of my duty , and the discharge of my calling , and the doing of thy will unto my lives end . Here me , I beseech thee , for these things , and for all things necessary for me , and for all others whom thou hast commanded me to pray for , even for all such as are in any kind of Affliction in body or mind . O Lord , Strengthen them , and bless them , and me ; and keep me , and mine , this Night , and for Evermore . All these Petitions I humbly beg of thy Majesty in and through thy Son Jesus Christ ; in whose Blessed Name and Words , I further Pray , Our Father , &c. A Prayer for Friday Morning . HOly , and most Gracious Lord God , who art full of loving Kindness and Mercy , and art a continual Defence to all that trust in thee , whether they wake or sleep , I a poor unworthy Sinner , render unto thee humble and hearty thanks , that it hath pleased thy Great Goodness to keep and preserve me the Night past , as well from all my Enemies , as from all other casualties and dangers that poor mortal Creatures are subject unto , and that thou hast given me sweet and pleasant sleep , that I find my Body refreshed and comforted , for performing the Duties of this Day . O Lord , I beseech thee , show thy goodness to me this Day , in preserving my Body and Soul , that no evil may overtake me , and that I may neither speak nor do any thing that may be displeasing to thy Fatherly Goodness , nor dangerous to my Soul , nor hurtful to my Neighbour , but that all my enterprises may be agreeable to thy most blessed Will , by doing always that which may advance thy Glory , and be sutable to my calling ; that whensoever thou shalt be pleased to call me from this Vale of Misery , I may be found a Child of Light , and not of darkness , and so may for ever Reign with thee in Glory , who art the True and Everlasting Light , whose Kingdome is an Everlasting Kingdom , whose Joyes and Glories are such as Eye hath not seen , neither hath Ear heard , nor hath it entred into the heart of Man to conceive what it is . To this Blessed Place O Lord doe thou at last bring me , through Jesus Christ ; to whom with thee and the Holy Ghost , be all Honour , Glory , Power and Praise , for Ever and for Evermore . Amen . Our Father , &c. A Prayer for Friday Evening . GRacious Lord , and heavenly Father , I cannot cease but I must cry unto thee for mercy , because my sins cry against me for Justice , how shall I address my self unto thee , but with the Publican , I must stand and admire thy goodness toward me , considering thy tender mercy , and long patience toward me , in that thou hast kept me this day past from being consumed , and brought to naught ? for Lord , what is man , or the son of man , that thou regardest him ? for the more days past over my head , the more sins and iniquities I heap up against thee ; if I should cast up the Accounts of my good deeds this day , O Lord how few and how small would they be ? but if I should reckon up my miscarriages this day , surely they would amount to many and great . O blessed Father , let thy sons blood wash me , and cleanse me from all my impurities , and from all the stains of sin that are upon me ; give me grace to lay fast hold upon his merites , that it may be my Reconcilation and Attonement unto thee ; that I may assure my self , that my sins are forgiven by his death and passion . And now , O Lord , I beseech thee , to imbrace me in the Armes of thy mercy ; vouchsafe to receive me into the bosom of thy love , shadow me with thy wings , that I may safely take my rest in thee this night ; in the Name of thy Son Jesus Christ , in whom I refer my self wholly to thy protection , beseeching thee , that when this life shall end , my last sleep being come , I may take my everlasting rest with thee in thy heavenly Kingdome , for the glory of thy holy Name , and to my eternal comfort ; through the merits of thy dearly beloved Son , my Lord , and only Saviour ; in whose perfect form of Prayer , I conclude my imperfect Petitions , saying , Our Father , &c. A Prayer for Saturday Morning . O Merciful Father , for Jesus Christ his sake , I beseech thee , forgive me all my known and secret sins , which in Thought Word or Deed , I have committed against thy Divine Majesty ; and deliver me from all those Judgments which are due unto me for them , and sanctifie my heart with thy Holy Spirit , that I may henceforth lead a more Godly , and Religious life . And here , O Lord , I praise thy Holy Name , for that thou hast refreshed me this Night with moderate sleep and rest : And I beseech theee , to defend me this day from all Perils , and dangers of Body and Soul ; and to this end I commend my self , and all my actions , unto thy blessed protection and government , beseeching thee , that whether I live or die , I may live and die to thy Glory , and the Salvation of my poor Soul , which thou hast bought with thy precious Blood : Blesse me , O Lord , in my going out , and comming in ; and grant , that whatsoever I shall think , speak , or take in hand this day , may tend to the glory of thy Name , the good of others , and the comfort of my own Conscience , when I shall come to make up my last accounts before thee . O my God , help thy servant , that I do no evil to any man this day ; and let it be thy blessed will , not to suffer the Devil , nor any of his wicked Angels , nor any of his evil Members , to have power to do me any hurt or violence ; but let the eye of thy holy providence watch over me for good , and not for evil ; and command thy holy Angels to pitch their Tents round about me , for my defence and Safety in my going out , and coming in , as thou hast promised they shall do about them that fear thy name ; Grant this O heavenly Father , for Jesus Christ thy sons sake , in whose blessed name I give thee glory , and beg at thy hands , all other graces which thou seest to be needful , for me this day and ever , in that prayer which Christ himself hath taught me , saying . Our Father , &c. A Prayer for Saturday-Evening . O Most gracious God , and loving Father , who are about my Bed , and knowest my down-lying , and mine up-rising , and art near unto all that call upon thee in truth and sincerity ; I wretched sinner do beseech thee to look upon me with the Eyes of thy Mercy ; Father , I beseech thee , let thy holy Spirit work in me such a serious Repentance , as that I may with Tears lament my sins past , with grief of heart be humbled for my sins present , and with all my endeavour , resist the fame sins for the time to come . And now , O Lord , I Bless thee for my Health , Food , Rayment , and Prosperity , and more especially , that thou hast defended me this day now past , from all dangers and Perils both of Body and Soul , furnishing me with all necessary good things , that I stand in need of ; and as thou hast ordained the Day for man to Travel in , and the Night for him to take his rest , so I beseech thee sanctifie unto me this Nights rest and sleep , that I may enjoy the same as thy sweet blessing and benefit , that so this dull and wearied body of mine , being refreshed with moderate sleep and rest , I may be the better enabled to walk before thee , doing all such good works as thou hast appointed , when it shall Please thee of thy Divine goodness , to waken me the next Morning : More especially , I beseech thee , to prepare me for thy Service to Morrow ; it is thine Holy day , O Lord , prepare me for the Sanctifying of the same , that I may not spend it in my own Lusts and pleasures ; but that my chief delight may be to Consecrate it to thy Glory and Honour , and that ceasing from the works of sin , as well as from the works of my ordinary Calling , I may through thy Blessing , feel in my heart , the beginning of that Eternal Sabbath , which in unspeakable Joy and Glory I shall celebrate with the Saints and Angels , to thy Praise and Glory , in thy Heavenly Kingdom for Evermore . Keep my heart , O Lord , in thy fear , and guide all the course of my life by thy Favour , and prepare me against the hour of Death and Dissolution , that if thou shouldest this night make my Bed in the dark , and turn my sleep into Death , I may Live and Die unto thee , who livest Everlastingly : these Graces , and all other Blessings which thou O Father , knowest to be requisite and necessary for me , I humbly beg , and crave at thy Hands , in the Name and Mediation of Jesus Christ thy Son , in that form of Prayer which he himself hath Taught me , saying . Our Father , &c. FAMILY DEVOTIONS , OR , A COLLECTION OF Morning and Evening PRAYERS For Families for every day in the Week . But as for me , and my house , we will serve the Lord , Josh 25. 15. Family-Devotions . A Prayer for a Family for Sunday Morning . LOrd teach us to Pray , that we may call upon thy Name : Prepare our hearts to seek , and open thou thy ears Mercifully to hear us . O Eternal and Everliving Lord God , Creator and continual Preserver of all things , both in Heaven and in Earth , by whose gracious Providence , as we were at the first wonderfully and fearfully Made ; so we are no less preserved and kept unto this present : We the Workmanship of thy own hands , desire to humble both Soul and Body before thee . And now , O Lord , we being here in thy Presence , cannot but acknowledg and confess against our selves , our own unworthiness to come before thee to call upon thee , or to perform even the least Duty that shall concern thy Worship and Glory . Our hearts alas , are no better then the sink of sin , and a mass of all Pollution , and uncleanness . Wheresore O dear God , most meek and Merciful Father , we poor Wretches , heartily beseech thee , to be Gracious unto us , for Jesus Christ thy Sons sake , for his Death sake , for thy Promise , Truth , and Mercies sake , have Mercy upon us ; Pardon us and Forgive us all our Sins , Iniquities , and Trespasses , whatsoever we have committed against thee , in thought , Word , or Deed , Ever , or at any time hitherto , by any meanes . Dear Father have mercy upon us , though we be poor , yet our Christ is Rich , though we be sinners , he is Righteous ; though we be impure , yet he is Pure and Holy ; for his sake therefore , O Lord , have mercy upon us , and Write thy Law in our Hearts ; engrave it in our Minds , we heartily beseech thee . And let us this Morning of thy Holy Day , wholly turn unto thee , with all our Hearts , Minds , Thoughts , Deeds , and Meditations , that we may joyn in Praises to thy holy Name , for thy preservation of us the night past , and refreshing us with sweet sleep ; and let us declare thy loving kindness in the Morning , on thy Holy and Blessed Sabbath-Day ; for it is thy Will and Commandement that we should Sanctifie this thy Day unto thy Service , and in Praise unto thee , and offer up unto thee a morning Sacrifice of Praises , and Thanksgiving , and to hear what thy Spirit , by the preaching of thy Word , shall speak unto us thy Servants : O let not our sins stand as a cloud to stop our Prayers from Ascending up unto thee , or to keep back thy Grace from Descending , by thy Word , into our hearts , that we may cease from the works of sin , as well as from the works of our ordinary calling ; and that we may feel in our hearts the beginning of that Eternal Sabbath , which brings unspeakable Joy and Glory , and filling us with the Spirit of Prayer , make us diligent and ready in the performance of thy will. And take us , O Lord , into thy custody and governance for ever , both our Souls and Bodies , yea our Lives , and all that ever we have , so that our Lives may please thee , and our Deaths may praise thee , through Jesus Christ our Lord : for whose sake we heartily Pray thee to grant these things thus asked , and all other things necessary for soul and body , and that not only to us , but to all others also , for whom thou wouldest we should pray . Grant unto us all true & hearty Repentance , that we may turn from our evil ways , that thou mayest turn from us the evils that we have so highly deserved . And with us , O Lord , bless thy whole Church , especially that part of it in these Kingdomes ; Be Gracious to thy servant and our Soveraign Lord King Charles , Bless him in his Government , and in his Royal Relations , our Gracious Queen Katherine , James Duke of York , and all the Royal Family , bless the Nobility , Clergy , Magistracy , Gentry , and the whole People of this Land : be merciful to all our Kindsfolks , and Families , Neighbours ; and to all such as are any other way Related to us ; and we beseech thee to grant us all thy Blessings , and thy holy Spirit to sanctifie us , and to keep us this day and for Evermore from all Evil , to thy Eternal Glory , and our everlasting comfort , through Jesus Christ , our Lord and only Saviour : in whose Blessed Name and Words , we further Pray , Our Father , &c. A Prayer for a Family for Sunday Evening . O Eternal God , our most loving and merciful Father in Jesus Christ , it is thine own commandment , that we should call upon thy name , and it is thy gracious and merciful promise , that where two or three are gathered together in thy name , there thou wilt be present among them ; we thy poor and unworthy servants , Dust and Ashes , yet the Workmanship of thine own Hand , are more bold to come before thee , to offer unto thee this Evening sacrifice of Prayer , and Thanksgiving : O Lord , we beseech thee , to sanctifie unto us thy word which we have heard , and read this day ; make it the seed of life unto our souls , that it may fructifie , grow , and increase , and get such strength by thy good providence , that neither the burning heat of affliction , or persecution , cause it to wither , but that as seed sown in good ground , it may bring forth thirty , sixty , and a hundred fold , as thy heavenly wisdom hath appointed . And now , O Lord , being here before thee , we cannot but acknowledg , and confess , ever from the bottom of our Hearts , against our selves , our own Unworthiness , that we are greivous sinners , Conceived in sin , and born in iniquity , whereof we have brought forth most vile fruits in our lives to the great dishonour , of thy Name the utter dismaying of our own Consciences , and the evil example of our Brethren , by which we have deserved likewise thy wrath and heavy indignation , to be poured upon us , both in this life , and that which is to come , in such sort that no creature in heaven , or earth , is able to reconcile us again to thy Majesty , but only thy Son Jesus Christ ; we intreat thee therefore O Lord , to be merciful unto us ; and as we acknowledg our sins unto thee , so be thou faithful , and just , to forgive us our sins , and cleanse us from all unrighteousness ; wash us thorowly from our wickedness , and cleanse us from our sins ; for we acknowledg , O Lord , against thee we have sinned , and done evil in thy sight : To thee therefore , O Lord , do we come to crave the pardon of our sins , both ●or the guilt and punishment of the same , that so they may not draw down upon us our deserved Judgment ; And good Lord we pray thee , accept of our Thanksgiving unto thy Majesty , for all thy mercies , and blessings , from time to time bestowed upon us ; for this life , and for a better ; we praise thee for our Election , Vocation , Justification , Sanctification , & continual Preservation , and the assurance thou hast given us of a better Life when this is ended ; as also for all temporal blessings health , peace and prosperity ; for thy goodness extended toward us ; for this day past , that thou hast go● in , and out , before us , and freed us from many dangers of soul and body , and hast brought us with peace and comfort , to the beginning of this night ; Lord Watch over us , by thy Spitit , and Presence ; give us a holy and sanctified use of our rest and sleep , and fit us for the Duties of the next day ; especially , O Lord fit us for that day , which shall never give place to night . And grant unto us all good things , that thou in thy Wisdome knowest more expedient to give , than we to ask ; and all we beg for Jesus Christ His sake , in whose Name , and Words , we conclude these our imperfect Prayers , saying , as he hath taught us . Our Father , &c. A Prayer for a Family , for Munday Morning . MOst Merciful and Gracious Lord God , we do not present our selves here before thy Majesty , trusting in our own merits , or worthiness , but in thy manifold Mercies ; which hast Promised , to hear our Prayers and grant our Requests , which we shall make unto thee , in the Name of thy Dear Son Jesus Christ our Lord ; who hath also commanded us to assemble our selves together in his Name , with full assurance , that He will not only be amongst us , but also be our Mediator and Advocate toward thy Majesty , that we may obtain all things , which shall seem expedient to thy blessed Will , for our necessities : Therefore we beseech thee ( most Merciful Father ) to turn thy loving Countenance toward us , and impute not unto us our manifold sins and offences , whereby we justly deserve thy Wrath , and sharp punishment , but rather , receive us to thy Mercy for Jesus Christ his sake , accepting his Death and Passion , as a just recompence for all our offences , in whom only thou art Pleased , and through whom thou canst not be offended with us . And seeing that of thy great Mercy , we have quietly passed this night , Grant O Heavenly Father , that we may bestow this day wholly in thy Service , so that all our thoughts , words , and deeds , may redound to the Glory of thy Name , and good examples to all men , who seeing our good works , may Glorifie thee our Heavenly Father . And because thou hast commanded us , to pray one for another , we do not only make request O Lord for our selves , and them that thou hast already called , for the true understanding of thine heavenly Will ; but for all People and Nations of the World , who as they know by thy wonderful Works , that thou art God over all ; so they may be instructed , by thine own Spirit , to believe i● their only Saviour and Redeemer . And the Lord be merciful to us , and let not our sins , and wickedness , be a hinderance to thy Mercy : We are now come before thee , to bewail our sins , and miscarriages , heartily desiring thee , to cause us to turn unto thee , to seek and love thee ; that our hearts may cleave fast unto thee , diligently following thee , all the residue of our days ; and that thou wilt be pleased , to guide us with thy holy Spirit , that we may make Conscience of all that we do ; never accounting any sin little , because thy Son died for the least : Remove from our minds all Ignorance , and Blindness ; making thy Word unto us , as a Lanthorn unto our feet , to guide ou● paths , that we may find Christ our Saviour , and Redeemer ; and by his rule , be so directed , that all ignorance in the Mysteries of our calling , be done away , and that we may learn thereby how to live : and further , good Lord , settle every one of us in such a constant course of obedience to thee , that we may serve thee , as thy own Children ought to serve thee , and not as the World , the flesh , and the Devil will have us ; Suffer us not , O Lord , to set our hearts upon things below , but having Food , and Rayment , let us be therewith content ; and be thankful un●o thy Heavenly Majesty , that thou O Lord , our God , mayst prosper all our labours and handy-Works . These and all other blessings , we beg of thee , in the Name of Jesus Christ , our blessed Lord and Saviour : in whose blessed Name and Words , we further Pray , Our Father , &c. A Prayer for a Family for Munday Evening . O Lord God Almighty , and our Heavenly Father , who art Everlasting and full of Pity , we acknowledg and confess , that we are not Worthy to lift up our Eye● unto Heaven , much less to presen● our selves before thy Majesty , wit● confidence that thou wilt hear ou● Prayers , and grant our requests , i● we consider our own deservings ▪ For our Consciences accuse us , an● our Sins do Witness against us● we know that thou art an uprigh● Judge , which doth not justifie sinners , and wicked Men , but punish● est the Faults of all such as brea● thy Commandements ; yet mo● Merciful Father , since it hath pleased thee to Command us to call o● thee in all our Troubles and Adversities , promising even then to help us , when we feel our selves as it were Swallowed up of Death , and Desparation ; we utterly renounce all worldly confidence , and fly to thy Soveraign Bounty as our only stay and refuge ; beseeching thee not to call to Remembrance our manifold Sins and Wickedness , whereby we continually provoke thy Wrath and Indignation against us . Neither do thou lay to our charge our negligence , nor our unthankfulness , that we have not worthily esteemed , nor in our lives sufficiently exprest the sweet comfort of the Gospel , revealed unto us : But do thou rather Accept the obedience and Death of thy Son Jesus Christ , who by offering up himself , a Sacrifice once for all , hath made a sufficient recompence for all our sins . Have mercy therefore upon us , O Lord , and forgive us our offences . Teach us by thine holy Spirit that we may rightly weigh them ; and earnestly Repent for the same , and so much the rather , O Lord , because that Reprobates , and such as thou hast forsaken , cannot praise thee , nor call upon thy Name ; but the repenting Heart , the sorrowful Mind , the Conscience Oppressed , Hungring and Thirsting for thy Grace , shall ever set forth thy Praise and Glory . And now O Lord , though we are but Dust and Worms , yet thou art our Creator , and we are the work of thine Hands ; yea , thou art our Father , and we are thy Children ; thou art our Shepheard , and we are thy Flock ; thou art our Redeemer , and we are thy People , whom thou hast bought ; thou art our God , and we are thine Inheritance . Correct us not therefore in thine Anger , O Lord , neither according to our deserts punish us , but mercifully Chastice us , with a Fatherly affection , that all the World may know , that if a sinner repent him of his sins , from the bottom of his Heart , thou wilt put away his wickedness out of thy Rememberance , as thou hast promised by thy holy Prophets . And for as much as it hath pleased thee , to make the Night for Man to rest in , as thou hast Ordained him the day to travel in ; Grant dear Father , that we may so take our bodily rest , that our Soul may continually watch for the time that our Lord Jesus Christ shall appear , for our deliverance , out of this mortal life ; and grant that we be not overcome this Night , by any Fancies , Dreams , or other Temptations ; but that we may fully , set our mind upon thee , love thee , fear thee , and rest in thee ; and let not our sleep be excessive , or overmuch , after the in●atiable desires of our flesh , but only sufficient to content our weak Nature , that we may be the better disposed , to live in all Godly Conversation , to the Glory of thy holy Name , and the profit of our brehrent , through , Jesus our Lord : in whose Name we pray , as he hath taught us , saying , Our Father , &c. A Prayer for a Family for Tuesday Morning . MOst Mighty and most glorious Lord God , who art of infinite Mercy , who sittest upon thy Throne above Heaven , and Earth , are full of thy Glory ; we that are but Dust and Ashes , unprofitable Servants , presume to present our selves before thee , this morning , and beg such things as we have need of from thy Divine Majesty ; we have tasted of thy Favors this night past , and for ever since we awaked , we have tasted of thy Goodness . Thou thoughtest of Saving us , before we began to serve thee ; thou hadst an eye upon us , when we were yet unborn ; and notwithstanding our unworthiness , thou still receivest us ; thou givest us our dayly Bread , and hourly Breath , thou continuest , and we hope wilt comfort us , in Death , and wilt Crown us with Life in the World to come : Why shouldest thou be so careful of us , since we are so careless of thee ; surely O Lord , in that thou affordest us health to our bodyes , liberty to our persons , prosperity to this Family , in which we live , we can give no reason , but because thou art Merciful . The Heavens are within a Spain , the Earth within a Circle , the Waters within thy fist , mountains upon the ballance ; but what number , or measure , or bounds can we set to thy Goodness and Mercy O God ? O let the Ocean of this thy Mercy , be a Partition between us and our sins , betwixt thee , and thy Judgments ! who can bring a clean thing , out of an unclean , but thou alone who justifiest the ungodly , and quickenest the dead in sin ? Remove therefore from us , O Lord , whatsoever there is in us , that displeaseth thee , for thine Eyes do behold our manifold imperfections ; send thy Hand of Mercy , we pray thee upon us , and take away from us , whatsoever there is within us , which doth offend the Eyes of thy Goodness . And as thou hast in great Mercy , kept us this Night past , from all Perils and Dangers of the same , so we beseech thee , keep us this day , that the Son of Righteousness , may Rule in our Hearts , and that all the darkness that lurketh in them , may be scattered , to the comfort of our souls ; and that we may walk in the light , as thy Children , without danger of stumbling . Prosper , O Lord , our labours , and the works of our hands , and grant that we may grow in Grace , all our days , until we come to Live , and Reign with thee , in thy Heavenly Kingdome . And together with us , bless , O Lord , thy Church Universal ; comfort all that Mourn in Sion , give them Beauty for Ashes , and the Oyl of gladness , for the Spirit of Mourning and Heaviness . Bless our Gracious King , defend his Person , uphold his Crown , maintain his Government ; bless our gracious Q. Katharine , James Duke of York , and all the Royal Family : bless the Nobility , Magistrates , Bishops , and Ministers : and let thy blessing be upon all of us , in this houshold , guide us in our wayes , and lead us into thy Truth . Bless all our Friends , and Kindred , all that are in any Affliction , or Tribulation . And do for them , and us , whatsoever thou knowest necessary for us , for the Sake of Jesus Christ , our only Saviour , and Redeemer , in whose Name , and Words , we beseech the , saying , Our Father , &c. A Prayer for a Family for Tuesday Evening . HOly , and Glorious Lord God , what shall we reader unto thee , for all thy Benefits ? because thou host inclined thine Ear unto us , therefore will we call upon thee , as long as we live , from the rising of the Sun , to the going down of the same , let thy Name be praised ; among the infinite Riches of thy Mercies toward us we render thee abundant of praise and thanks , for thy merciful preservation of us this day , as well as all the times and days of our lives , that thou hast bestowed upon us so many excellent blessings and mercys , both Spiritual , and corporal , contrary to our deservings : All these thy mercys call upon us , that we should be thankful to thee for them ; and all our miseries , call upon us , that we should call upon thee for the continuance of thy mercies : Cleanse our Souls therefore , we beseech thee , O Lord , from whatsoever is offensive to thee , and hurtful to us , and give us what is necessary for us . And now , O Lord , Watch over us this night , give us comfortable and sweet sleep , fit us for all services of the day following ; make our souls to watch for the comming of the Lord Jesus Christ ; let our beds put us in mind of our Graves ; and our rising from thence , of our last Resurrection ; so that whether we wake , or sleep , we being thine , may wait for thee ; O Heavenly Father , so form these hearts of ours , that we may ever delight to live , according to thy Will and Ordinance , in Holiness , and Righteousness before thee , all the days of our lives ; O Lord let us consider , the time will come , when the Trumpet shall and will sound ; the dead shall Rise , and we , even we , all and every one of us , shall assuredly stand before thy Judgment Seat , with open , and unfolded Consciences , there to give an account of all our deeds whatsoever ; at which time , all such as have believed in Christ , and truly served thee in this life , shall to their endless , and unspeakable joy , hear that comfortable saying of thine , Come ye blessed of my Father , Receive the Kingdome prepared for you , before the beginning of the World : but woe to all that live wicked & sinful lives in that day ; they shall drink of the Wine of the Wrath of God , and shall be Tormented in Fire and Brimstone for Evermore . O Dear God , and gracious Father , keep us from this condition , and knit our hearts fast unto thee , and cause us now , while we have time , with the help of thy Grace , not only to think rightly of these things , but so to walk before thee , in this present life , as becometh thy people , and Children ; O continue the Word of Truth evermore amongst us , to comfort us , and let the seed thereof take such fast root in our hearts , that it may fructifie and bring forth fruit , to thy Glory , and our own good and comfort , that we may be the more enabled thereby , to walk in they fear , in the midst of a wicked , and perverse Generation . Shower down thy blessings upon the Head and Heart of our gracious King and Queen , and upon all the Royal Family , Bless O Lord the Ministers , Judges , and Magistrates of this Land. Bless all the people of all degrees , and kinds ; Let thy blessing be upon our Relations , Kindred , and Freinds ; and upon all others , whom we are bound to pray for , in any affliction , pain , trouble , sickness , or any other distemper whatsoever . Bless them all , and bless us , and ours , and do more for us , then we can express unto thee , and all we beg in the Name , and Words , of our blessed Saviour , and Redeemer , saying , Our Father , &c. A Prayer for a Family for Wednesday Morning . MOst gracious Lord God , and holy Father , thine eyes are more pure than the Son , and cannot behold any thing that is unclean ; the Cherubins , and Seraphins , cover their faces before thy glorious Majesty ; the heaven of heavens are not clean in thy sight ; How then shall earth , sinful earth , dust , and ashes , appear before thee ? we persume not , O Lord , to come before thy Tribunal , to plead for our righteousness , for all our righteousness is as filthy rags ; but we prostrate our selves , with all humility of body , and soul , at thy mercy seat , to make confession of our sins : Hear Lord , and have mercy on us , and as thou hast Redeemed us by thy Son , so we beseech thee , to sanctifie us , by thy holy Spirit ; Mortifie in us every day more and more , all sinful lusts and affections ; and quicken us in all saving graces , and vertues ; increase our faith , confirm our hope , inflame our Charity , teach us to imitate the life of Christ , the true pattern of perfect Obedience , and only true rule of a Godly life ; Teach us . Humility , Patience , Meekness , Gentleness , Chastity , Temperance ; Teach us to contemn earthly things ; to deny our selves , to overcome the world ; grant us consolation in adversity , and true tranquillity of mind ; grant us victory in temptations , and deliverance from the devils treacheries ; grant us in thine appointed time , a blessed departure of this life , and a bless●● resurrection unto life everl●sting ; And we pray not for our selves alone , but in obedience to thy Command ; we make our supplication unto thee for all men ; save and defend thy universal Church , enlarge thou her borders , propagate thy Kingdom ; Bless thy servant Charles , our most gracious King and governour ; Bless together with him , our gracious Q. Katharine , James Duke of York , and the rest of the Royal Family ; Bless we beseech thee , the Lords of his Majestys most Honourable Privy Council ; the Nobles , Judges , Ministers and Magistrates of this Realm . Be thou a Father to the Fatherless , a Comforter to the Comfortless ; a Deliverer to the Captives , & a Physitian to the Sick ; Grant that the Sickness of their Bodies , may be for the good of their souls . Hear us likewise , O Lord , for the sake of Christ , and accept our thanksgiving ; we thank thee for preserving us , ever since we were born ; and for defending us this night , from all perils and dangers ; for the quiet rest wherewith thou hast refreshed our bodies ; for thy mercy renewed unto us this morning ; let thy mercy be continued unto us this day ; let thy Spirit direct us , in all our ways , that we may walk before thee , as Children of the light , doing those things , that are pleasing in thy sight ; Let the dew of thy blessing , descend upon our labours ; for without thy blessing , all our labour is in vain ; Prosper thou the works of our hands upon us ; and grant that we may so conscionably seek after things temporal , in our callings , that we do not finally lose the things which are eternal ; we are unworthy , O Lord , we confess , to obtain any thing at thy hand , either for our selves , or any other , even for the sinfulness of these our prayers ; But since thou hast promised , to hear all those , that call upon thee , in thy sons name ; make good we beseech thee , thy promise unto us , now calling upon thee , in thy Sons name , and praying as he hath taught us , in his holy Gospel . Our Father , &c. A Prayer for a Family for Wednesday Evening . MOst Glorious Lord God , whose dwelling is in the highest heavens . And yet beholdest the lowly and the humble upon earth ; we blush and are ashamed to lift up our eyes unto heaven , because we have sinned against thee , which dwellest in the heavens ; But look down we beseech thee , from heaven thy dwelling place , and behold the humility of thy servants here on earth , which prostrate themselves at the foot-stool of thy mercy , confessing their own guiltiness , begging pardon for our sins ; we confess , O Almighty Creator , that thou madest us at the first , after thine own Images ; thou cloathedst us with Innocency , as with a Garment ; thou seatest us in Paradice , a place of all delight and P●easure ; But we have defaced thine Image , we have cast off our first Covering ; we have thrust our selves out of that pleasant place ; we ran away from thee , and were not obedient to thy Voice . And we do still shut our Eyes , O Lord , that we might not see , and we have refused to be ruled by thy Law. The law of sin in our flesh , doth dayly capt●vate us ; The root of sin , which lyeth hidden in us , doth every day put forth new branches ; all the parts , and faculties , of our bodies , and souls , are as so many Instruments of unrighteousness , to fight against thy Divine Majesty . Our hearts imagine wicked things ; our mouths utter them , and our hands put them in practise ; Thy Mercys are every day renewed unto us , and our sins are every day multiplyed against thee ; in the day of health , and prosperity , we forget thee , and we never think upon thee , in the day of sickness , and adversity ; Thy benefits heaped upon us , do not allure us to obey thee ; neither do thy Judgments inflicted upon others , make us afraid to offend thee ; what couldst thou have done , O Lord , more for us ? or , what could we have done more against thee ? Thou didst send thy Son , in the fulness of time , to take our nature upon him , to fulfil thy Law for us , and to be Crucified for our sins ; but we have not followed the example of his Holy Life , but have every day afresh , Crucified him by our sins ; and now O Lord , if we should become our own Judges , we cannot but confess , that , we have deserved everlasting torments in Hell fire ; but there is mercy with thee , O Lord , therefore will we not despair ; our sins are many in number , but thy mercys are without number ; the weight of our sins is great , but the weight of thy Sons Cross was greater ; our sins press us down to hell , but thy mercy in Christ Jesus , raiseth us up ; by Satan we are accused , but by Jesus Christ we are defended ; By our own Consciences , we are condemned , but by Jesus Christ , we are absolved and pardoned ; in us there is nothing but Sin , Death , and Damnation ; in him there is treasured up for us , Righteousness , Life and Salvation ; we are poor , Christ is our Riches ; we are naked , he is our covering ; We are exposed to thy fury pursuing of us , he is the buckler of our defence , and our refuge ; he is the Rock of our Salvation , and in him do we trust ; Guide us , O Lord , by thy holy Spirit , to amend what is amiss in us , increase all gifts and graces , which thou hast already given , and give unto us what thou best knowest to be wanting ; Be gracious , and favourable to thy whole Church , especially to that part of it among us ; Bless thy Servant and our soveraign Lord , King Charles ; our gracious Queen Katharine , and all the Royal Family ; we beseech thee also to be gracious to the Kings Council , the Nobility , the Magistracy , the Ministry , the Gentry , the Commonalty ; Forget not , O Lord , all those that are under the Cross , and affliction ; Cloth the Naked , feed the Hungry , visit the Sick , deliver the Captives , defend the Fatherless and Widow , releive the Oppressed , confirm and strengthen those that suffer Persecution for Righteousness sake ; cure those that are broken in heart , speak peace unto their consciences , that are tormented with the sence of their sins ; stand by those that are ready to depart out of this life , and when the house of their earthly Tabernacle shall be destroyed , then Lord receive their Souls . And now O Lord , we bless , and praise thy Name , for our Health , Maintenance and Liberty , for preserving us ever since we were born , for blessing us in all that we have put our hands unto this day ; Let thy mercy still be continued unto us , we beseech thee ; let the eye of thy providence , which never slumbereth nor sleepeth , watch over us , and let the hand of thy power , Protect , and defend us ; Cover us this Night , under the Shadow of thy Wings , that no evil happen unto us ; Grant that our bodies may be refreshed this night , with such moderate rest , that we may be the fitter , for the works of our vocation , and thy service the next morning ; Hear us we beseech thee for Jesus Christ his sake , our Lord , and only Saviour ; in whose Name , and Words , we call upon thee , further Praying , Our Father , &c. A Prayer for a Family for Thursday Morning . GLorious Lord God , and in Jesus Christ our merciful and loving Father , we thine unworthy creatures , sinful dust and ashes , are here in all humility of souls and bodies , prostrate as the lowest footstool of thy glorious Majesty : beseeching thee , to bow down thine ears unto our prayers , & to open thine eyes to our Supplications , who from the very bottom of our hearts , do acknowledg and confess , that we have been unprofitable servants , prodigal Children , and bad stewards of that time which thou hast afforded us for repentance , and good works , and of those tallents , which thou hast committed to our improvement ; we are Children of rebellious and disobedient parents , our hearts are cages of unclean birds , of noisome lusts , and the thoughts thereof have been evil , and only evil , and that continually : And if we look , O Lord unto the actions of our lives , there are few sins we have not committed , no Commandement which we have not broken ; These eyes , which now look up unto heaven , have beheld vanity ; these tongues which now call upon thee , have dishonoured thee ; and these hands , which we now lift up unto thee , have been many times lifted up against thee , and thy statutes ; so that we have made our selves unworthy of the east of thy mercies , but worthy of the greatest of thy Judgments ; but deal not with us , after our sins , nei●her reward us according to our ●niquities : Spare , us O Lord , Spare thy people , whom thou hast creat●d after thine own Image , and redeemed with thy own blood ; And ●ccording to the multitude of thy tender compassions , which have ever been of old to us , blot out the multitude of our transgressions , pardon our sins , and receive us again into thy favour , for his sake , and Suffering , who hath Satisfied thy Justice to the utmost farthing : And for the short residue , and remainder of our days , give us grace O Lord , to consecrate the remainder of them , to thy service , to redeem that time , which we cannot recall , and to make our calling and election sure , before we go home and be seen no more ; And b●cause the corruption of our nature , are too many , and too strong for us , and the Devil , like a roaring Lyon , goes about continually to devour us ; leave us not to our selves but assist us by thy grace ; perfed thy strength in our weakness , and preserve both our bodies and souls blameless , and spotless , that whe● we shall have finished our course and run the race of our natural Pil●grimage , we may receive that crown of righteousness , which thou the righteous , and just Judge , hast laid up for all them that love , and expect the day of thy appearing ; And together with us , we intreat thee , for a blessing upon our King , Queen , Duke , and the rest of the Royal Family ; upon our Counsellours , Ministers , and Magistrates ; upon our friends , Kindred , and acquaintance , upon the whole Church , and every afflicted member of it ; Eccept of our Morning sacrifice of praise , and thanksgiving , for all the mercies and favours , comforts and deliverances , which from time to time thou hast afforded and continued to us , we thank thee for thy last mercy , in preserving us , from the dangers of this night past , for refreshing our bodies with seasonable rest , and bringing us safe to the beginning of this day : Lord , what is man , that thou art so mindful of him , and the son of man , that thou shouldest thus visit , and remember him ? give us grace , O Lord , to remember thee , and to be mindful of thy mercies , that we may praise thee for all thee truth , and faithfulness , which thou shewest to us in the land of the living ; that as thou hast brought us to the comforts of this day , so thou mayst go along with us , in the same , to enable us for the Duties , of those callings wherein we are placed , and to deliver us from those dangers to which we are exposed , ever for Jesus Christ his sake : in whose most blessed name and words , we conclude these our weak and imperfect prayers , saying as he himself hath taught us , in his holy Gospel . Our Father , &c. A Prayer for a Family for Thursday Evening . O Eternal God , and most merciful Father , in Jesus Christ , in whom thou hast made a Covenant of Grace and Mercy with all those that come unto thee in him ; in his Name and Mediation , we humbly prostrate our selves before the throne of thy mercy-seat , acknowledging that by the breach of all thy holy Laws and Commandements , we are become wild Olive Branches , strangers to thy Covenant of Grace ; we have defaced in our selves , thy sacred Image , imprinted in us by Creation ; we have sinned against Heaven , and before thee , and are no more worthy to be called thy children : O admit us into the place of hired servants Lord , thou hast formed us in ou● Mothers Wombs , thy Providence hath hitherto watched over us , and preserved us , to this present time ; O stay not the course of thy Mercies and loving kindness toward us ; Have mercy upon us , O Lord , for thy dear Son Jesus Christ his sake , who is the way , the truth , and the Life ; In him , O Lord , we appeal from thy Justice , to thy Mercy , beseeching thee in his Name , and for his sake only , that thou wilt be graciously pleased freely to pardon us all our sins , and disobedience , whether in thought , word , or deed , committed against thy divine Majesty , and in his precious Bloodsheding Death , and perfect obedience , free us from all the guilt , the stain , the punishment , and dominion of all our sins , and cloth us with his perfect Righteousness ; there is mercy with thee , O Lord , that thou mayest be feared ; yea thy mercyes swallow up the greatness of our sins ; speak peace to our souls and consciences , make us happy , in the free Remission of all our sins , and be reconciled to thy poor servants in Jesus Christ , in whom thou art well pleased . Suffer not the works of thine own Hands to Perish , thou art not delighted in the death of sinners , but in their Conversion ; turn our hearts , and we shall be turned ; convert us , and we shall be converted : Illuminate the eyes of our minds , and understandings , with the bright beams of thy holy Spirit , that we may dayly grow in the saving knowledg of the heavenly mystery of our Redemption , wrought by our dear Lord and Saviour Jesus Christ ; sanctifie our wills and affections , by the same Spirit , the most sacred fountain of all grace and goodness ; reduce them to the obedience of thy most holy will , in the practise of all piety toward thee , and charity towards all men . And with us , be gracious to thy whole Church , bless thy servant Charles , our gracious King and Governour ; bless our gracious Queen , James Duke of York , and all the Royal Family : bless the Nobility , the Magistracy , and Ministery of this land , of what quality , or degree soever . Be merciful to all , that are under any affliction , or tryal whatsoever ; be a Father to the fatherless , a husband to the Widdow , and a Comforter to the Comfortless , in what streight or necessity soever they are : support them , and bring them out of it , to thy Glory , and their comfort . Be merciful to all that we are bound to pray for ; bless our Relations , Kindred and Friends , and let them serve thee , and live to thy Glory . And now we desire to return all humble and hearty thanks , to thy heavenly Majesty , for all thy blessings , continually showred down upon us ; In Creating us , and Preserving us to this day ; in keeping us the day past , from all dangers , and casualties , that we are continually subject to : Continue , O Lord , we beseech thee , this favour to us , and let thy Angels pitch their Tents round about us , this night , to guard and defend us from all perils both of soul and body ; let our weak , and wearied bodies , be refreshed with seasonable , and convenient rest and sleep , that so we may be the more fit to discharge our duties , both toward God , and man , the day following ; Grant these our weak Petitions , and give us all other blessings that thou knowest we stand in need of , and all we ask of thee , in the blessed Name and Words , of our dear Saviour , and Redeemer , further Praying . Our Father , &c. A Prayer for a Family , for Fryday Morning . MOst Holy , most Glorious , and Eternal Lord God ; we thy poor , and unworthy servants , in all humility of soul and body , and unfeigned acknowledgment of our duty , prostrate our selves before the Throne of thy Mercy , praising and magnifying thy fatherly goodness , for the abundance of thy blessings , and for the multitude of thy mercies , heaped upon us ; beseeching thee for Christ his sake , to be merciful to all our sins committed against thy divine Majesty ; upon the consideration of which , we confess we are not worthy to appear in thy presence , much less to ask a Blessing at thy hands ; for , by reason of our corrupt nature in us , derived from our first Parents , our inclinations have been pro●e to commit all manner of sin and wickedness against thy goodness : thy laws and precepts we have broken , both in thought , word , and deed ; out of our hearts proceed evil , and wicked imaginations which defile the soul , and the whole man is altogether abominable : these things , O Lord , we confess , to our shame ; and if thy mercy prevent not , it will be our utter destruction of soul and body . Yet O Lord , thou a●t our Creator , thou hast made us , and thou hast sent thy dear Son , Jesus Christ , to die for us ; and thy holy Spirit to sanctifie us ; and many are the benefits and blessings which thou hast bestowed upon us , and which by thy goodness we enjoy , both of soul and body ; and therefore by the testimony of our own consciences , we stand convicted ; and the thoughts of our great sins , and transgressions , do much astonish us ; what shall we say therefore , or wherein shall we open ou● mouths ? who shall deliver us from the misery due unto us , for our transgressions ? nothing can be expected in this life , but mercy , and confusion ; and in the world to come , eternal condemnation : But yet , O Lord , in obedience to thy command , and in confident assurance of thy endless , and unspeakable mercy promised in Jesus Christ to all sinners which come unto thee , with sorrow in our hearts , shame in our faces , and in all humility of Spirit . And we would appeal from thee , a just Judg , to thee a merciful Father , from the throne of thy Justice , to the seat of thy Mercy , beseeching thee , O Lord , to have mercy upon us , and to turn away thy face , from all our sins , and to blot out all our transgressions , for the only Meritorious Death and Passion of Jesus Christ , who so abundantly shed his Blood on the Cross , to take away the sin of the World : and be pleased now to reform our affections , transform us out of sin , into the glorious liberty of thy own children , to live in newness of life , in a holy conversation , and continual obedience to thy divine Majesty . And now we further intreat thee , O Lord , for a blessing upon thy Church Universal , more especially we beseech thee , to continue the peace and prosperity of these Churches wherein we live , and every member thereof ; and in a more especial manner , bless with the cheifest of thy blessings , thine Annointed , and our Soveraign Lord King Charles , the Queens Majesty , James Duke of York ; and the rest of the Royal Family ; bless the Lords of his Majesties most honourable privy Council , the Reverend Clergy , and all civil Magistrates ; bless all our kindred , friends , and acquaintance ; bless all , O Lord , from the highest to the lowest . And since it hath pleased thee , O Lord , of thy Goodness , to deliver us from the power of darkness , and all dangers of the night past , affording us quiet and comfortable rest , bring us safe to the beginning of this day ; our souls , and all that is within us , shall praise thy holy Name ; We beseech thee to bless and defend us , O Lord , this day ; direct , and protect us in it ; bless our going out , and comming in ; let thy Spirit guide us in all our actions ; prosper all our labours , and endeavours this day ; make us diligent and dutiful in our Callings , that we may keep a good Conscience in all our dealings , not any way to defraud any one , knowing , that one day we must give an account of all our words and deeds . Lord hear us we beseech thee , and accept of this our morning Sacrifice , of praise , and thanksgiving ; hear our prayers , and grant our petitions that we have asked ; and all other blessings which thou in thy infinite wisdom knowest most necessary for us , we ask at thy merciful hands in the Name , and through the mediation of thy dear Son , our blessed Redeemer , Jesus Christ , our Lord ; in whose most excellent form of Prayer , we conclude our imperfect Petitions , saying , Our Father , &c. A Prayer for a Family for Fryday Evening . MOst glorious , and everlasting Lord God , which inhabitest eternity , and dwellest in that light which no mortal eye can attain unto ; the God in whom we live , and move , and have our being , we thine unworthy servants , do here in all lowliness , and humility , present our persons , and Prayers , before thy divine Majesty ; confessing , and acknowledging , that we were conceived in sins and brought forth in iniquity ; and as if that had been but a small matter , we have heaped up our Actuall transgressions , as the sand upon the sea-shore , and as the stars in the firmament , for number : we have broken thy Commandements , we have prophaned thy Sabbaths , we have dishonour thy name , we have abused thy creatures , we have neglected the day of our Visitation , and turned thy grace into wantonness , whereby we have most justly provoked thy wrath , and everlasting displeasure ; we have wounded our own consciences , weakned our assurance of salvation , and greived thy good Spirit , which sealeth us up unto the day of our redemption ; And now , O Lord , if thou shouldst deal with us after our deservings , thou mightest pour upon us , the deluge of thy wrath , and sury , to sweep us out of the land of the living , into that place of torment prepared for the Devil , and his Angels . But thou hast revealed thy self to the sons of men , to be the Lord , the Lord Merciful and Gracious , Long-suffering , and of great Goodness , who pardonest Sinnes , and passest by the transgressions of thy people ; this is thy Name for ever , and thy Memorial throughout all generations ; we beseech therefore , for Jesus Christ his sake , to be merciful unto us , in the free pardon and forgiveness of all our sins that we have ever committed against thee ; Accept of his obedience , for our disobedience ; of his righteousness , for our unrighteousness ; of his Sufferings , for all our sins ; wash them away in his blood , nail them to his cross , hide them in his wounds , and bury them in his grave , that they may never rise up for our confusion here , or for our condemnation hereafter ; O Lord , be unto us a Father of Mercy , and a God of Consolation ; Speak peace unto our souls and consciences , and say unto us , that thou art the God of our salvation . And give us grace , for the time to come , to dye dayly unto sin , by vertue of thy sons death , and to rise up to newness of life , by the power of his resurrection , wean our hearts , and take off our affections , from the things of this world , which endure but for a season , and raise them up unto those things which are at thy right hand for evermore ; enlighten the darkness of our understandings , subdue the stubbornness of our wills , rectify the disorder of our affections , and bring into obedience , whatsoever exalteth it self against thy will , that at last we may become such , as thou would'st have us to be . Continue , and enlarge thy blessings upon the Church and Land wherein we live ; upon the person and government of our King , bless all the Royal Family ; together with his Majesties councel ; the Nobility , Magistracy , Clergy , and Gentry of the land ; Be merciful to all those who are afflicted with any cross or calamity , all our relations and acquaintance , and all others whom we are bound to pray for . O Lord accept our Thanksgiving this Evening , for all the mercys and favours which thou hast afforded for our souls or bodies , for this life , or a better ; more especially , that thou hast preserved us , and our Family this day , in health and happiness ; Now holy Father , seeing the night is upon us , and we are ready to take our rest , in thy hands we commit our souls , and bodies , and all that we have , beseeching thee , who art the keeper of Israel , that neither sleepest , nor slumberest , to take care of us ; for if thou protect us not , Satan will devour us ; yea , we shall sleep a prepetual sleep , and never arise up to praise thee ; we praise thee therefore , be good to us this night , de●e●d us from danger , refresh us with comfortable rest , and raise us up to glorify thee in the duties of the day following , that thou mayst still be our God , and we may be thy people ; hear us , and graciously answer us in these our requests , and what else thou knowest needful and expedient for us , and that for Jesus Christ his sake , in whose most blessed name , and words , we conclude these our imperfect Prayers , saying , as he himself hath taughts us , Our Father , &c. A Prayer for a Family for Saturday Morning . GRacious Lord God , thou art the great Creator of Heaven and Earth , we confess our selves unworthy to come into thy presence , or to speak a word before thee , wretched sinful Creatures that we are , full of all iniquity and uncleanness ; and who can make that clean which is taken out of an unclean thing ? the thoughts and imaginations of our hearts are evil , and only evil , and that continually . Yet , O Lord , seeing thou hast commanded us to call upon thee , and hast mercifully promised to be present with thy Children , to hear their prayers , and to grant their requests , which they put up in faith , unto thee . O Lord , this doth give us boldness to come before thee , and in confidence of thy goodness , that thou wilt make good the same promises unto us at this time , we here offer up unto thee this morning Sacrifice of praise and thanksgiving , humbly acknowledging and confessing , from the bottom of our hearts , our manifold transgressions and offences , which we have continually multiplied against thee , in thought , word , and deed , from the beginning of our dayes , unto this present time ; we acknowledge , O Lord , our Original corruption , in the which we were at the first conceived , and born , and from which there hath sprung the most bitter , and unsavoury fruit of sin , apostacy , and Rebellion , to the great dishonour of thy Name , and wounding of our poor souls and consciences , and the evil example of others , amongst whom we have lived ; by the which , O God , we confess that we have justly deserved that thy Wrath and indignation , should be poured out upon us , both in this life , and in the life to come . And therefore , O God , we come not here before thee , in our own worthiness , but in the worthiness , and mediation of Jesus Christ , beseeching thy gracious goodness , for his sake , to forgive all our offences ; our open sins , our secret sins , our sins of Presumption , sins against Knowledg , against Conscience , against thee , or against our Brethren , either in our younger years , or in the days of our knowledge ; as we must needs confess , that in many things we offend all , we beseech thee , O Lord , for Christ his sake , to forgive the same unto us , and perswade our Souls and Consciences more and more , that thou art at peace with us , and that all our sins are done away in the blood of thy Son. And grant , O Lord , that by the assistance of thy Holy Spirit , we may serve thee with more freedom of mind , and liberty of will , in Righteousness , and true Holiness , unto the end of our days . And , good Lord , begin not only repentance , and true conversion in us , but of thy great mercy , perfect the same : O lead us forward more and more to perfection ; increase in us the saving knowledge of thee , and of thy Son Jesus Christ. And now , O Lord , we magnify , and praise thy Holy Name , for thy Blessings and Mercies bestowed upon us , both Spiritual and Temporal ; for our Health , Peace , Food , Rayment , and all the comforts of this life : O Lord let us make a right use of them , that we may not abuse them unto licentiousness , but let us be daily stirr'd up by them , to devote our selves unto thee , and thy service ; we acknowledge thy goodness towards us , the night that is now past , freeing us from many imminent dang●rs , both of Soul and Body , and giving us sweet and comfortable rest , we beseech thee to be with us this day , and bless us in all our lawful undertakings , and keep us all the days of our lives , and teach us to walk , as Children of the light , that thy Name may be glorified by us , others may take good example , we our selves enjoy the peace of a good Conscience , so that at the last we may come to reign with thee in Glory . Bless the Churches and Kingdoms wherein we live , with the continuance of our peace , and true Religion , bless all in Authority , especially the Kings most excellent Maiesty , our gracious Queen , James Duke of York and all the Royal Family . Bless the Nobility , Clergy and Gentry of this Nation ; bless us all out of Sion from the highest to the lowest . Be merciful to all that are afflicted in body or mind or both ; let it please thee , O Lord , to stay them , and support them in time of their distress , and g●v● them a happy issue out of the same ; as it shall seem good unto thee ; and ●it us all for all times and conditions which thou shalt please to bring upon us . And thus , O Lord , we have commended our suits unto thee , humbly beseeching thee to pardon our infirmities in the performance of this present service , and since thou knowest our wants better than we our selves can express them unto thee , we pray thee to take notice of them , and minister unto us a gracious supply in thine own due time , even for Jesus Christ his sake ; in whose Name we conclude these our weak and imperfect Prayers in that perfect form of Prayer which he himself hath further taught us , saying , Our Fa●h●r , &c. A Prayer for a Family for Saturday Evening . HOly Lord God , and our Heavenly Father in Jesus Christ , we thine unworthy creatures now here before thee , ca●not but acknowledge and confess , even from the bottom of our hearts against our selves , our own unworthiness , that we are grievous sinners , conceaved in sin and born in iniquity , whereof we have brought forth most vile fruits in our lives , to the great dishonour of thy name , the utter dismaying of our own consciences , and the evil example of our brethren , by which we have deserved likewise thy wrath and heavy indignation to be poured upon us , both in this life and that which is to come . But yet , O Lord , we know that the merits of thy d●ar Son do far exceed our sins , though the multitude of ●hem were as the sand upon the Sea-shore ; in his name therefore and for his sake , we present our selves Souls and bodies before thy most heavenly Majesty , beseeching thee to forgive us all our sins and transgressions , and we do further desire to bless thy name and to shew forth thy praise this , Evening and to magnify thy goodness toward us for perserving us this day from all dangers , and for keeping us from our birth even hitherto , for thou art a God of patience , pity , and much forgiveness , shewing mercy unto thousands , and blotting out all our offences : O Lord , set not before us the sinfulness of our hearts and ways , so as to hinder good things from us , but grant us thy grace that we may amend our lives , and unfeignedly serve thee in the several duties of our callings , to thy glory , and the comfort of our Souls ; remit our punishment , continue thy favour unto us , and receive us into thy most gracious protection , and keep us this night and for evermore , that the Devil may have no power over us , nor any evil overtake us ; and , O Lord , whether we sleep or wake , live or dye , let us be always thine , for thou art our Creator and Redeemer , guard us about with the Armies of thy holy Angels in our habitations , do thou , O God , assist us , that we may peaceably sleep and rest in thee ; hide us in thy Tabernacle , and we will fear no evil , for thou that keepest us dost neither slumber nor sleep ; let thy rod and thy staff comfort and defend us , and let thy mercies , O God , prevent and follow us all the days of our lives , that at last we may dwell with thee , praising thee for evermore : and to that end refresh our wearied weak bodies with moderate sleep , that if thou shalt let us live till the next day , even thy holy Sabbath day , we may be fit to perform all the services and duties thou requirest of us . Let us hear thy word with fear and re●erence , and let us lay it up in our hearts , that the fruits of it may be seen in our holy lives and conversations . Let us pray unto thee by saith , that so we may receive what we aske ; and let us devote our whole Souls , minds and affections to thy service . And with us be gracious to these Churches in this Kingdom , we beseech thee to put a stop to that Spirit of Atheism , Irreligion , and Prophaness that is come in upon us like a flood , and make us all an holy people , that so we may be a happy people . Let the choicest of thy blessings descend upon our gracious King and Queen , and all the Royal Family ; bless all estates and conditions of men of what quality soever , the Nobility , Clergy , Gentry and Commonalty ; bless all our friends , kindred and relations , be a father to the fatherless ▪ a husband to the widdow , and a comfort to the comfortless . Be our God and guide in all our ways ; lighten our darkness , we beseech thee , O Lord , and by thy great mercy , defend us from all Perils and dangers of this night ; let thy mighty Hand , and Out-stretched Arm , O Lord , be still our defence . And hear us , and answer us above and beyond the desires of these our weak Petitions ; In the blessed Name of Jesus Christ our only Lord and Saviour , in whose most holy Words , we further pray . Our Father , &c. OCCASIONAL DEVOTIONS ; OR , A COLLECTION OF Prayers & Thanksgivings UPON Several Occasions , And for several Persons . Be careful for nothing , but in every thing , by Prayer and Supplication , with Thanksgiving , 〈◊〉 your requests be made to God , Phil. 4. 6. Papish superstition & Tyranny — The Return of the Gospel . The Spanish Invasion in 1588 : Vpon the return of the Gospel , and deliverance from Popish Idolatry and Tyranny in the time of Queen Elizabeth . Darkness is fled , the Sun appears Extinguishing our flames and fears . The Glorious Gospel's once more free From Romish dark Idolatry : We hear no dying Martyrs groan , But Truth and mercy fill the Throne . The Smith-field Fires do burn no more , And England now does hate the Whore ; And all her Fallacies defies , The King of Glory now doth rise With healing underneath his Wings , And England her deliverance sings . The Gospel now in Triumph flies , Enlightning mens benighted eyes : And all may now be safely good Without subscribing with their blood . Lord grant we nere may sin away The mercies of this Gospel day . The Persecution in the time of Q. Mary , and the carriage of the Papists in it , is thus described by the excellent Bp. Jewel . YOu have ( saith he ) imprisoned your brethren , you have stript them naked , you have scourged them with rods , you have burnt their hands and arms with flaming torches , you have famished them , you have drowned them , you have summon'd them being dead to appear before you out of their graves , you have ript up their buried carkases , burnt them , and thrown them out upon dunghils , you took a poor babe falling from its mothers womb , and in a most cruel and inhumane manner threw it into the fire . By all which several ways and means the Martyrs in all parts of the Kingdom in the 5 years reign of Q. Mary amounted to the number of 277. persons of all sorts and ages , for there perished by these flames 5 Bishops , 21 Divines , 8 Gentlemen , 84 Artificers , 100 Husbandmen servants and labourers , 26 Wives , 20 Widdows , 9 Virgins , 2 boys and 2 infants , one springing out of his mothers womb as she was burning at the stake , and most unmercifully flung it into the fire at the very birth , 64 more in those furious times were persecuted in their faith , whereof 7 were whipt , 16 perish'd in prison , 12 buried in dunghils , and many more lay in captivity condemned , who were happily delivered by the glorious entrance of Queen Elizabeth . A Thanksgiving for the return of the Gospel , and our deliverance from Popish Superstition and Tyranny . O Most glorious , most merciful and gracius Lord God , we cannot but remember thy mercies to us , and to our Fathers of old , when thou wast pleased to deliver this Nation from the spiritual Aegyptian bondage which we were under in the Mari●n days , when our Fathers were in the condition of those Worthies of old who were tortured , not accepting deliverance , that they might obtain a better resurrection , who wandred about in sheep-skins and goat-skins , being destitute , afflicted , tormented in desarts , in mountains , in dens and caves of the Earth , and the sound of the Turtle was not heard in the land , This , O Lord , was our miserable condition under that Romish Tyranny under which we groaned ; but thou our most merciful Father in the midst of judgment didst remember mercy , and didst bring back our captivity , as the rivers in the South ; thou broughtest thy servant Queen Elizabeth from prison to reign , and with her did the glorious Sun of thy Gospel arise upon these late dark lands , and the word of the Lord went throughout the Nation , thou quenchest those flames that destroyed so many of thy blessed Saints and servants , and didst at once restore to us religion , peace , plenty , and Victory over all our and thine enemies . O what shall we render unto the Lord for all these his great benefits to us a most unworthy , wicked and sinful people , let us render unto him the sacrifice of praise and thanksgiving , and let our lives and conversations so shew forth his praise , that we may never provoke the Lord to remove his candlestick from us , and once more to scourge us with the thorns and bryars of Popish Tyranny from which his grace and goodness hath so wonderfully delivered us , and all this we ask through the merits and mercies of thy blessed Son , our blessed Saviour Jesus Christ. Amen . The prayer of King Edward the sixth ( called Englands Josiah ) against Popery . LOrd God , deliver me out of this miserable and wretched life , and take me among thy chosen , howbeit not my will but thy will be done : Lord I commit my spirit to thee , O Lord , thou knowest how happy it were for me to be with thee , yet for thy Chosens sake send me life and health that I may truly serve th●e , O my God , bless thy people , and save thine Inheritance , O Lord God save thy chosen people of England , O my Lord God defend this Realm from Papist●y , and maintain thy true Religion that I and my people may praise thy holy name . Vpon the Spanish Invasion in that remarkable year 1588. intended to reduce this Nation to Popery and slavery by the ( so called ) invincible Armada . Poor Englands ruin is design'd , The Pope and Spain have both combind Both have infallibly decreed In Eighty Eight , England must bleed . A vast Armada Spain prepares The cost and toyl of many years , An hundred fifty Sail and more Come thundring from the Spanish shoar , The Pope to make up the bravado Stiles it the invincible Armado ; Whose vast and numerous Hulls contain The Treasure ▪ and the strenght of Spain . Full twenty thousand Souldiers , And to encrease our woes and fears Fetters and chains they did prepare , The marks of slavery we must wear . Religion , Laws and Liberties All were designed a Sacrifice . To Romish Tyranny , and we Most wretched slaves design'd to be , Our Queen with watchful eyes surveys Th' approaching storm and soon doth raise Two Royal Armies to withstand The bold Invaders of our Land , A Royal Fleet too she provides , But God himself the cause decides , The Lord of Hosts soon made them see There 's none Invincible but He. He with a breath of wind doth blast Designs so mighty and so vast , That all might see that none but He An Vniversal King can be . In the year of our Lord 1588. and in the one and thirtieth year of the most glorious reign of Q. Elizabeth , Philip the second King of Spain set forth this mighty fleet , the Spaniards themselves being so amazed at the vastness of it that they named it the Invincible Armada , it being the best furnished with men , amunition , and all manner of provision of any that ever the Ocean saw , consisting of a hundred and fifty tall ships , in which were twenty thousand Souldiers , and the D. of Parma was designed to bring out of Flanders fifty thousand more to join with them ; it had also eight thousand six hundred mariners , two thousand and eighty gally-slaves , two thousand six hundred and thirty great Ordnance besides boats and tenders of all sorts with provisions , the Pope also contributed a million of gold to this design . All these were to be landed at the Thames mouth , that by seizing on the head , they might the more easily command the body of the Kingdom . The Queen had prepared a double guard , one for the land , and another for the sea , that by land was divided into two Armies , the one consisting of two and twenty thousand foot and a thousand horse commanded by the Earl of Leicester , whose camp was at ●●lbury , where the Queen with a masculine spirit came and took a view of her Army , and riding about through the ranks of armed men drawn up on both sides her with a Leaders trunche on in her hand , sometimes with a martial pace another while 〈◊〉 li●e a woman it is incredible how m●ch 〈…〉 rag●d the heart of h● Capta●ns and Souldiers by her presence and peech to them . The guard by sea consisted of one hundred and forty ships , divided into 3 squadrons , commanded by the L. Howard Admiral , Sr. Francis Drake Vice-Admiral , and the Lord Henry Seymour Reer-Admiral . When the mighty moving wood of Spain was entred into the British seas and found the Queen so well prepared contrary to their expectation , they resolved rather to make a chase fight than lye by it . The Queen commanded the L. Admiral to make ready eight of her worst ships , and to besmear them with wild-fire , pitch and rosin , and fill them with brimstone and other combustible mat●er , which he sent down the wind in the dead of the night among the Spanish Fleet , who spying the flames , ●nd thinking them deadly inventions and murthering engines ; raised a sad o●tcry , and prese●tly weig●'d anchor , 〈◊〉 their 〈◊〉 les , and in a terrible Panic●●ear with great hast and confusion put to Sea. Whereupon the Queens fleet under Drake and other brave Commanders took some of them , sunck and drove some on the sands , and many others being driven Northwards , and grievously tossed , impaired , and mangled by storms and wracks , and enduring all manner of miseries , at length returned with shame and dishonour , by all which ways were lost more than half the Spanish fleet , and of the English only one ship ; and that of small value . And thus this great Armada which had been three compleat years in preparing with infini●e expence , was within one months space many times fought with , and at last overthrown , with the loss of abundance of Spaniards , and this mighty design came to nought . Gloria Deo. A Thanksgiving for our deliverance from the Spanish Armada in 1588. MOst high and mighty Lord God Almighty , who workest wonders in the Heavens , in the Earth and in the Sea , who art a present help to all that call upon thee ; we the people of these Nations have infinite cause to bless thy holy name for thy mercies of old to our Fathers , in delivering us from that slavery and misery that was design'd to be brought upon us by thine and our enemies , who intended to have tyrannized over our souls , our bodies , our consciences , they had prepared whips to scourge us , chains and fetters to bind and manacle us , and they did boast themselves to be invincible , and that none could withstand them , but thou O Lord didst blow upon them with a blast of thy mouth , and they were scattered like chaff before the wind , and they perished at thy presence ; thou didst put fear into their hearts , and they fled , thou didst confound all their projects and devices , and they were all brought to nought . O Lord let us never forget this mercy of thine and the multitude of thy mercies that we have recieved since that time which thou knowest , O Lord , we have not improved as we ought , and may therefore justly fear that we have so provoked thee by our crying abominations that thou mayst once more give us over to Romish Tyranny ▪ O Lord we beseech thee yet to remember mercy , and rather take us into thine own hand to correct us , than give us into the hands of wicked and unmerciful men , whose tender mercies are cruelties , remember thy loving kindness to us of old , and save us according to thy wonted mercy , not for our own sakes , but for the merit of thy dear Son and our blessed Saviour Jesus Christ. Am●n Vpon the fifth of November 1 THis day allows thy praises Lord , Our grateful hearts to thee shall sing . Our thankful lips they shall record Thine antient loves , Eternal King. 2 Our Land shall boast ; the holy One My great preserver is become , My friends my foes hath overthrown , And made the pit they dig'd their tomb . 3 With Parthian bows the Archers came , Romes poisonous oyl on th' arrows shone . Thy Turtle was the Archers aim , Shoot , shoot , saies Satan , all 's our own . 4 Fond foolish Rome , how darest t' oppose ? Whom God in his safe bosom lays , Thy malice may it self disclose , But frustrate still shall turn to praise . 5 Thy Crozier staff , thy tripple Crown , Those ensignes of deceit and pride . Thy purple robe , thy blaz'd renown The Gunpowder Treas●n The dust shall ever ever hide . 6 Thy merchants shall thy fall lament , Thy lovers all in sackloth mourn , While Heaven and Earth in one consent , Shall sing Amen let Babilon burn . 7 Then Lord thy Spouse whose dropping eyes Whose sighs , whose sufferings prove her thine Shall from her pensive sorrows rise , And as the Lambs fair Bride shall shine . 8 Sweet day , sweet day , when shall it be ? Why stays my Lord ? dear Saviour come , Thy mourning Spouse cries after thee , Stay with me here , or take me home . Of the Powder Treason . THe Plot was to undermine the Parliament-house , and with Pouder to blow up the King , Prince Clergy , Nobles , Knights , and Burgesses , the very confluence of all the flower of Glory , Piety , Learning , Prudence and Authority in the Land , Fathers , Sons , Brothers , Allies ; Friends , Foes , Papists and Protestants all at one blast . This damnable design was coutrived by some Priests , Jesuits and other Papists , to which end they took lodgings near the Parliament house , and then all the Conspirators took an oath of secresy in these words . You shall swear by the blessed Trinity , and by the Sacrament you now purpose to receive never to disclose directly or indirectly , by word or circumstance the matter that shall be proposed to you to keep secret , nor desist from the execution thereof till the rest shall give you leave . And now the business went on apace , and all things being ready , the 5 th of November 1605. was the day designed for the execution , but about ten days before a letter directed to my Ld. Monteagle was delivered by an unknown person to his footman in the street with a strict charge to give it to his Lords own hand which accordingly he did , and the Lord being troubled at the contents presently imparted it to the Secretary of State , who soon presented it the King , which was in these Words My LORD , Out of the love I bear to some of your friends , I have a care of your preservation ; therefore I would advise you , as you tender your life to devise some excuse to shift off your attendance at this Parliament , for God and man have concurred to punish the wickedness of this time , and think not slightly of this advertisement ▪ 〈◊〉 retire your self into your Country , where you may expect the event with safety ; for though there be no appearance of any stir , yet I say they shall receive a terrible Blow this Parliament , and yet they shall not see who hurts them ; this counsel is not to be contemned , because it may do you good , and can do you no harm , for the danger is past so soon as you have burnt the letter ; and I hope God will give you the grace to make use of it , to whose holy protection I commend you . The King reading this letter , did conclude by several dark passages in it , that it contained in it some extraordinary design , and therefore by the Blow did suppose was meant some blast of Gun-pouder . And after strict search made under the Parliament house about midnight , the very night before the Parliament was to set , at the door of the entrance of the cellar was found one Guy Fauks clothed and booted , he was apprehended , and then removing some billets that were laid to prevent discovery , they found the serpents nest stored with thirty six barrels of pouder , and searching the Villain , there was found about him a dark lanthorn three matches , and other instruments for blowing up the pouder . And thus was this horrible plot discovered , and we saved , and the Conspirators received their deserved punishment . Those that were first in the Treat son were Robert Catesby , Thomas Piercy , Tho. Winter , Robert Winter , John Wright , Chr. Wright , Guy Fauks , Gentlemen , and Bates Catesbies Man. Persons made acquainted with and promoters of it were Sr. Everard Digby Ambrose Roohwook Esq Francis Wesham Esq Robert Kegs John Grant Gent. A Thanksgiving for the fifth of November for Gods miraculous deliverance of this Land , King , and people from that horrid Gunpowder Treason 1605. O Our gracious Lord God , who is like unto thee , or who can strive beyond thy admittance ? hath any thing been done or attempted but what thou knowest of ? Yea , thou seest all things , savest all thine , and wilt not let a hair of their heads perish . O then who is like unto thee , for thou art ever gracious and merciful , slow to anger and of great kindness ? O come then let us worship , and fall down , and kneel before the Lord our maker ; for never any people had more occasion ministred unto them than this people of great Britain and Ireland , yea , all that belong to this Monarchy , to praise the great God of Majesty , Power , Might and Dominion , who did deliver us out of thraldome , when nothing was wanting for making this Sacrilegious Parracide a pattern of mischief , and a crime without example : they would have joyned the destruction of the body , to the head , so as all at one Thunderclap , should have been sent to Heaven together ; the King our Head , the Queen our fertile Mother , and those young and hopeful Olive plants ; yea , not only theirs , but also ours , our honourable and worthy Senators ; yea , the whole representative body of the Land , without distinction of degree , or Age ; yea , even the stones , and walls , should have felt their fury , and the Hall of Justice , the house of Parliament , the Church , used for the Corronation of our Kings , the Monuments of our former Princes , the Crown , and other Royalties , all the Records as well of Parliaments , as of every mans particular right , with a great number of Charters and such like , should all have been comprehended under that fearful Chaos , and the remaining trophies of the eternal glory of our former Princes , should have all been cousumed together , and so not only we , but the memory of us and ours should have been extinguished in an instant : how can we therefore sufficiently magnify and praise thy great mercy , who didst thus preserve us when we were so near destruction ? Therefore consider our dangerous estate , we come unto thee , O thou great and mighty Judge , in trembling and in fear , humbly beseeching thee not to heap upon us thy deserved vengeance , but let thy tender kindness and love thou bearest to Christ , thy dear Son our gracious Lord and Redeemer , cover our iniquities , for whose sake do thou pardon us , and have compassion The Martyrd●me of King Charles on us ; to whom with thy self and thy blessed Spirit , be given all prays honour and glory , of us and all our posterity after us , from this time forth and for evermore , Amen . Vpon the Martyrdome of King Charles the first , January 30th . 1648. An Epitaph . STay Passenger : Behold and see , The widdowed grave of Majesty ; Why tremblest thou ? her 's that will make , The most stupid Soul to shake . Here lies entomb'd the Sacred dust , Of Peace , and Piety , Right , and Just : The Blood , ( O start thou not to hear ! ) Of a blest King , 'twixt hope and fear , Shed , and hurried hence to be , The miracle of Misery ! The Law-giver , amongst his own , Sentenc'd by a Law unknown . Voted Monarchy to death , By the course Plebian breath : The Soveraign of all command , Suffering by a common Hand . A Prince ! to make the Odium more , Matryr'd at his very Dore. ●●The Head cut off ! Oh , death to see 't , In obedience to the Feet ! And that by Justice , you may know , If thou hast Faith to think it so ▪ Wee 'l stir no further then , this Sacr'd Clay , But let it slumber till the Judgment Day . Of all the Kings on earth , it s not denyed , Here lies the first that for Religion Dy●d . A Prayer for the 30th of January , being the day of the Martyrdome of King Charles the First , 1648. O Blessed Lord God , who by thy wisdome not only guidest , and orderest all things most sutable to thine own Justice , but also performest thy pleasure , in such manner , that we cannot but acknowledg thee to be righteous in all thy ways , and holy in all thy works ; We thy sinful people fall down before thee , confessing that thy Judgments were right , in permitting wicked men , this day to Imb●ue their hands in the Blood of thine Anointed : we having drawn down the same upon our selves , by the great and long provocation of our sins against thee , for which we do therefore , here humble our selves before thee , imploring thy mercy for the pardon of them all , and that thou wouldest deliver this Nation from blood guiltiness , ( that of this day especially ) and turn from us , and our Posterity , all those Judgments , which we by our sins have deserved . And now , O Lord , thou whose righteousness is like the strong mountains , and thy Judgments like the great deep , and who by the Martyrdom of thine Anointed , our Soveraign this day , hast taught us that neither the greatest Kings , nor the best of men are more secure from violent , then from natural death . Teach us also hereby , so to number our days , that we may apply our hearts unto wisdom , and grant , that neither the splendour of any thing that is great , nor the conceit of any thing that is good in us , may any way withdraw our eyes from looking upon our selves , as sinful dust , and ashes , but that ( according to the example of this thy blessed Martyr ) we may press forward toward the price of the high calling , that is before us , in faith , and patience , humility , and meekness , mortification , and self-denial , charity , and constant perseverance , unto the end ; and we desire to bless thee , O Lord , that thou didst not leave us for ever , as sheep without a shephard , but by thy gracious providence , didst miraculously preserve the undoubted Heir of his Crown , our most gracious Soveraign , KING CHARLES the Second , from his bloody enemies , hiding him under the shadow of thy wings , until their Tyranny was overpast , and bringing him back in thy good appointed time , to sit in peace upon the throne of his Father , The Kings 〈◊〉 Returne and to excercise that authority over us , which of thy Special grace , thou hast committed unto him ; for these thy great and unspeakable mercys , we render thee most humble thanks , from the bottom of our hearts , beseeching thee still to continue thy gracious protection over him , and to grant him a long , and happy reign over us ; so we will give thee thanks for ever , and will always be shewing forth thy praise from generation to generation , through Jesus Christ our Lord , Amen . Vpon the Twenty Nineth of May , the Day of his Majesties Birth , and happy Return . NO voice more soft then Thunder , can express , Our present joy , our past heaviness . None can the largeness of this Joy set out , Unless at once , he make three Kingdomes shout . O therefore , let us jointly all proclaim , The praise of this great Act , due to the Name Of Him by whom Kings Reign : and Oh that we , Could make our souls , Wing'd with Devotion , flee To God on High , in Thankfulness and Praise , Who without Blood has Crown'd our King with Bays ; Brought from three conquered Nations , which he Holds in Subjection , but to keep them free , From the hard Yoke of Bondage , which of late , So gaul'd our necks , whilest that we called a State , Was nought but mad-men sitting at the Helm , T was a great Bedlam , which is now a Realm . But those bad times are past ; this day we were Even rescu'd from the Sword , without a War. Without a War , Great Charles his Kingdomes wone , Thus strait , when God , Will hav 't , the thing is done . O may we thankful be , and sing his praise , Who for our Cypress , now has given us Bayes . May we give God , and Caesar all their due . And always Peace , and Loyalty Pursue . A Thanksgiving for the 29th of May , being the day of his Majesties Birth , and happy Return . O Lord God , who by thy divine providence and goodness , didst this day bring into the world , and didst this day also bring Back , and restore unto us , and to his own just , and undoubted right , our most gracious Soveraign Lord , thy Servant , KING CHARLES , preserve his life , establish his throne , we beseech thee : be unto him a helmet of salvation , against the face of his enemies , and a strong tower of defence , in the time of trouble . Let his reign be prospe●ous , and his days many ; and let him so duly serve thee on earth , that he may hereafter everlastingly reign with thee in heaven : and let us thine unworthy servants , make an oblation of our selves unto thee , vowing all holy obedience in thought , word , and work , unto thy divine Majesty , promising in thee , and for thee , all loyall and dutiful Allegiance , to thine anointed servant , and to his heirs after him ; whom we beseech thee to bless with all encrease of grace , honour and happiness : And together with him , bless the whole Royal Family with the dew of thy heavenly Spirit , that they ever trusting in thy goodness , protected by thy power , and Crowned with thy gracious and endless favour , may continue before thee , in health , peace , joy , and honour , a long and happy life upon earth , and after death , obtain everlasting life , and glory in the Kingdome of Heaven , by the merits and mediation of Christ Jesus , our Saviour ; who with the Father , The ●Pestilence 〈◊〉 1665 and the holy Spirit , liveth and reigneth for ever , world without end . Amen . Vpon the Dreadful Pestilence in 1665. ON the great City of this Sinful Land , London , with Wealth , and Folk abounding , and With sin , the cause of woe too , God first pour'd The brim full Vial of his wrath , and showr'd His ireful Judgments ; There his Angel drew , The sword of Vengeance , and that people slew , At first by Tens , which soon to Hundreds come ; Then Thousands weekly sent to their long home . The frighted Citizens , begin to fly , From house and habitation , lest they dye . A wrathful day , a dismal time , wherein Thousands receive the wages of their sin . Now might you see , Red Crosses there great store , And Lord have Mercy , upon many a door . The Knells of death , continually do ring , And that same doleful sound of Buryers , Bring Your dead out . Mortal ears with Terror Pierce ! And now a Cart becomes too many a Hearse : Now might you see all faces blackness gather ; The son lamenting , for his dying Father ; The wife for her deceased husband crying ; And parents , mourning for their Children dying . And some who did in stately houses dwell , Now gladly creep into a Country Cell . And others wandering up and down the Fields , No Town , or Village , them admittance yeilds . Thus from the Rod of God , poor sinners fly ; Not from their Crimes , for which they smart , and dye . Had you your selves forsaken , when at home . You need not thus about the countrey rome . Had you fled from your sins before as fast , You need not from the Plague , have made such hast . There have been three great Plagues in London , within these sixty years ; and how much greater this last was then the former , may appear by this Comparison : In the year 1625. Buried of all Diseases 54265 Whereof of the Plague 35417 In the year 1636. Buried of all Diseases 23359 Whereof of the Plague 10400 In the year 1665. Buried of all Diseases 97301 Whereof of the Plague 68586 A Prayer in time of Pestilence . OMnipotent Lord , thou sin revenging God , who for disobedience , didst threaten thine own people Israel , to smite them in the knees , and in the legs , with a sore botch , that could not be healed ; be pleased , O thou great offended Lord , in the bowels of thy compassion , to let thine anger cease , and to bow down thine ear to thy sorrowful servants ; we turn unto thee our weeping eyes , our dejected countenances , our wringing hands , our bended Knees , our mournful voices , and our groaning hearts ; O Merciful God , behold our tears , and view our countenances , and look upon our hands , and strengthen our Knees , and hearken to our voices , and comfort our hearts ; Give us a fight of our sins , O Lord which have thus provoked thee ▪ to enter into Judgment with thy Servants ; and make us more to loath , and tremble , at our wickedness , then at these Messengers of death ; wean us from the love of sin , from the consideration both of thy displeasure , and our own mortality ; and speak peace and health , unto our souls , which do every moment expect our dissolution to come ; O Lord , thou art a God , who canst not abide to behold unrighteousness ; look not therefore with thy wrathful eye upon us , who are full of sin , and pollution ; but look upon thy Son , and his righteousness ; or , if thou wilt look upon us , first cloth us with the righteousness of that immaculate Lamb , and so shalt thou see us , with love and delight , and we shall behold thee with unspeakable joy : Seal unto our souls the remission of our offences , and then make us willing to resigne our bodies to thy disposing , yet we know , O Lord , if thou dost but Speak the word , we shall be made whole ; & if thou say'st , the Plague shall not come near our habitations , we then know we shall be safe ; if it be thy blessed will , O Lord , let us praise thee in the land of the living ; cleanse us from our sin , and take away our iniquities , and then we need not question , but thou wilt take away thy hand from off us . Hear us , O Lord , for our selves , and also for thy distressed people ; and hear them for us , and hear thy Christ for us all ; that to him and thee , and thy blessed Spirit , we may render , as is most due , all praise and glory , and Thanksgiving , and obedience , for evermore . Amen . Vpon the Lamentable fire in London , begun Sept. 2. 1666. O Let us ne'r forget , that dreadful day , That in sad ruins , did our City lay ; When as that blazing , and prodigious Fire , Without remorse , or pitty , did conspire , To lay it all in ashes ; which to some , Did represent , the dreadful day of doom . When all the world , with fire consum'd shall be , And time shall give place to eternity , Those mighty flames , that were our Conquering foes , Were far too great for Mortals to oppose : The furious Flames ride on , with full carreer , London in Flames And no repulse , do either feel , or fear ; Fling down strong structures , both of stone , and wood , And proudly scorn their power should be withstood . Th' fire marches on , roars , murmurs , rends , and raves , Burying in ruins , Sepulchers and Graves ; And with a perverse , envious mind is bent , Not to leave standing , one fair Monument . That angry Majesty , which in the year , Six hundred sixty five , by death did clear , So many Thousands , by the Pestilence ; And from , their habitations , sent them thence : In sixty six , a woe as great did make , And did the Houses , from the dwellers take . So this most ancient City , ruined fell , And scarce can any story parallel , In any Age , or Country , Town , or Nation , So sudden , and so great a Devastation ; As in three fatal days , to ruinate , To spoil , consume , destroy , depopulate . A Place so Famous , so renouned for Glory ; That 't was the Mirrour , both of Age and Story . THis lamentable Fire began Sept. 2. 1666. about one a clock in the morning in a Bakers house in Pudd●ng-Lane near Fish-street Hill London , which raged extreamly ( being blown with a strong North-East wind ) so that despising all means used for its extinguishing , it spread far and wide , sometimes with , and against the Wind , and so continued for the space of near four days , till it had burnt down thirteen thousand two hundred houses which stood upon 337 acres of ground within the walls and 63 acres and 3 rod without , besides 89 Parish Churches , the most spacio●s Cathedral of St. Paul , six consecrated Chappels , the Royal Exchange , the great Guild-Hall , the Custom-house , many magnificent Halls of Companys , several principal City-gates , and other publick Edifices ; which was accompanied with the loss of vast quantities of rich household-stuff , and goods of all sorts , but especially of 4 or 5 sorts of commodities , viz. Books ( of which alone were lost near the value of 150 thousand pounds ) Tobacco , Sugar , Wines , and Plumbs , being heavy goods , so that the whole loss is computed by an ingenious person to be nine millions and nine hundred thousand pounds , and yet by Gods providence not above six or eight persons were burnt in this vast Incendy . A Prayer for Septemb. 2d . the begining of that lamentable fire in London , 1666. HOly Lord God , we must confess thou hast found out the iniquity of thy servants , and hast discovered our nakedness and pollution in a vengeance suited and answerable to our grievous crying sin : our pride , oppression , and fulness of bread , had made us like unto Sodom , and thou hast afflicted us like Gomorrha , we would not be reclaimed by thy exemplary punishments upon others or our selves , and therefore thou hast made us a terror and an astonishment to all that are round about us ; yet O Lord we must needs acknowledge that thou art just in all that is come upon us , for thou hast done right , but we have done wickedly ; yet consider , O Lord , we are thy people , though a rebellious and unthan●ful people ; suffer us therefore to implore thy pitty , and the sounding of thy bowels , and for thy names sake , and mercies sake , incline thine ear to us and save us : and above all , we beseech thee leave us not to our selves , but by what method soever it shall please thee to reduce us , though to this cup of trembling , thou shalt add more and more grievous afflictions by any the severest course , subdue us unto thy self , and make us see the things belonging to our peace before they be hid from our eyes that being duly humbled under thy mighty hand , we may be capable of being relieved and exalted in thy due time . And now we bless and magnify thy name , O Lord ▪ for that wonderful mercy thou hast vouchsafed us in the midst of thy just and dreadful judgments . It is of thy goodness that we are not consumed , that when we had pro●oked thee to give us all up to utter ruin and desolation , and thy hand was stretched out to execute thy whole displeasure upon us , yet thou hast preserved a remnant , and pluck'd us , as a brand out of the fire , that we should not utterly peri●h in our sins ; add we beseeeh thee one mercy more to all that thou hast hitherto so unsuccesfully cast away upon us , and by thy convincing Spirit awaken our sleepy Consciences , soften and melt our hard hearts that being humbled by thy chastisements , we may by thy goodness be led to repentance , and sin no more lest a worse thing come unto us ; therefore let us faithfully improve this respite and relief with all its precious advantages and opportunities to a thankful , humble and profitable walking before thee , that so thy name may be glorified , the Gospel credited , and our Souls saved in the day of the Lord. Grant this O Father for Jesus Christ his sake our only Mediator and Redeemer . Amen . Vpon a Sea-fight MEthinks I see the swelling billows boyl Heat by the fire that doth from guns recoil ; The roaring guns which pierce the parting Air With terror we on land far distant hear . They shake the massy Earth , & Thunder like Houses & windows into trembling strike , And each broad-side which strikes my ear I think Now a brave shipwith braver men dothsink Enraged mortals striving to outvy Thundring and Lightning in the lofty sky : Bloud from the reeking decks into the Main , Pours down like water in a showr of rain ; Discolouring the Ocean by its fall As if t would turn it to a Red sea all . Fire ships set all on flames & make a show As subterranean fires were from below , Broke through the waves , and one would think no doubt Fire strove to drink up sea , sea to put out The fire , and men by their contentious action Put all the Elements into distraction . Now on the deck , some shriek with painful wounds And others sinking are in deadly swounds . Here a Commander falls , the opponents hollow The souldiers soon in death their Leader follow . Here from torn shoulder flyes an arm , and there From shatterd thigh a leg the bullets tear . Here flies a head off , one mans brains are dasht Full in the next mans face his bowels pasht On his next neighbour , & a third is found Groaning his Soul out in a wide-mouth'd wound . There bullets fierce drive a heart out , which dies To mortals rage a bloody Sacrifice . Good Lord how will Heaven quietly hold those Souls who just now wert here such deadly Foes . A Prayer in the Time of War. ALmighty Lord God , Thou art he only which givest victory , to thee it is all one , to save by many or by few , thou canst make one to chase a thousand ; thou canst cause the hearts , even of the most valiant to melt ; their hands to be weak , their minds to faint , and their knees to fall a way like Water ; if thou fight for us , we cannot miscarry ; if thou favour us not , we must needs be discomfited : O be gracious unto us , and be on our side , now that men are risen up against us ; Go out , O Lord , with our Navys , and Armies , give wisdom and courage to our Captains ; gird them with strength unto the battel ; be with our Sea-men , and Souldiers , teaching their hands to war and their fingers to fight : Assist their consultations , prosper their policies , crown their enterprizes with good success , which are undertaken for the common good , and comfort of the State : Doubtless , O Lord , we deserved thine anger , and our Sins do cry aloud in thine ears for vengeance , & it were but just with thee , it thou shouldst make us a prey , and spoil unto our enemies ; but , O gracious God , let us now fall into thy hands ; for thy mercies are great , and let us not fall into the hands of men ; let it appear that thou art in the midst of us , and that we shall not be moved ; that thou wilt help us , and that very early ? and in thy due time set thou peace in our borders , and make strong the bars of our Gates ; especially let the Gospel of thy Son sound yet louder among us , that by it many Souls may be gathered unto thee ; So we thy people , and the sheep of thy pasture , shall praise thee for ever , and from generation to generation , we will set forth thy glory , through Jesus Christ , our Lord , and only Saviour . Amen . A Prayer in time of Prosperity . HEavenly Father , Lord of plenty , thou who hast created the world by thy power , and continuest thy love in thy providence , and protection ; to thee do I render thanks , for my plenty , and to thee do I offer the service of my store ; what I have , is thine ; for the Earth is thine , and all that therein is ; the Compass of the World , and they that dwell therein ; it is thou only , that givest a blessing to the fruits of the Land , to the Corn , to the Wine , and to the Oyl ; It is thou only , that commandest thy blessing in the store-houses , and in all that thy servants do set their hands unto ; Lord make me one of thy faithful servants , that what thou hast sent me , may be a Testimony of thy love , and not of thy hatred ; make me allways to magnify thee in the time of plenty , and not to be high-minded , nor trust in uncertain riches , but in thee the living God , who givest me all things richly to enjoy ; O suffer me not , to treasure up the deceitful riches of this sinful world as thereby forgeting to be rich toward thee , but as from thy bounty I receive these temporal blessings , so in thy mercy , make me abound in grace , that allways having Sufficiency in all things , I may abound to every good work . In this my prosperity , prepare me for adversity , if it shall please thee at any time to send it unto me , give me a sence of the afflictions of many of thy saints , and distressed servants , and enlarge my heart , that I may be ready , and forward to contribute to their necessities ; make me to shew mercy with cheerfulness , and to possess with thankfulness what thou sendest unto me , that I may neither ●orget thee in thy poor members , nor deny thee to be the giver , let me never stop mine ears at the cries of the distressed who beg for relief in the name o● thy self . Thou , Christ , who wert rich didst for my sake become poor , that so through thy poverty thou mightest make me rich ; Lord make me as willing to the poor for thy sake , always considering that the Vanities of the earth are not worthy to be compared to the glory that shall be revealed . Make me labour for heavenly riches , and for the ornament of the hidden man in the heart , in that which is not corruptible , even the ornament of a meek and quiet spirit , which is in thy sight of great price ; make me , O heavenly Father , rich in thy self , rich unto liberality , rich in good works and in faith : make me to buy of thee gold tryed in the fire that I may be rich , and white rayment , that I may be clothed , that the shame of my nakedness may not appear ; let me always remember that great account which one day I must render to thee , the Lord of Heaven & earth , that so I may serve thee here with my substance in my body , and in my Soul with zeal and devotion ; and hereafter be received to thine everlasting glory , through the merits of thy Son , in thy bosom Jesus Christ , my only Lord and Saviour . Amen . A Prayer in time of adversity . FAther of pitty and Lord of comfort , thou that hearest the cry of the afflicted , look down in mercy on a distressed Sinner ; thy hand O God is heavy upon me , for thou hast taken from me what I called mine , by reason that I did not call it thine ; O Lord thou knowest my bleeding heart , my sorrowful eyes , and my mourning tears ; thou seest how poor I am and what miseries I suffer , I am a scorn to my neighbours , and a derision to those that are round about me : my life is become a burden unto me because thou hast deprived me of the comforts thereof ; my lovers and my acquaintance stand looking upon my misery , and my ●insmen stand asar off ; Lord if it be thy pleasure thus to humble me , let it be thy goodness to give me patience to endure it ; the pride of my heart & my forgetfulness of thee in the time of plenty did cry aloud for thy severest punishments , now , O now I feel thy just displeasure and groan under the burden and weight thereof ; yet thou , O Lord , canst ease me , thou canst restore me , hear Lord and have mercy , Lord be thou my helper , suffer me no more to rely upon the arm of flesh , or to put my trust in uncertain riches , but make me forever to depend upon thy bounty , forgive me , O Father , the sins which I have committed when I lived in prosperity , for I am sensible that they are a cause why at this time thou hidest thy face from me , and causest me to be troubled : O give me a sight and sence of the greatness of them and true contrition and sorrow for them ; that so though the world forsake me , I may yet find favour and mercy in thy sight ; without thy assistance this sore burthen is too heavy for me to bear , Lord either remove it from me , or make it easier for me to bear . Lend me thy gracious and helping hand , that as I am scourged with thy rod , so I may lean upon thy staff ; let me never despair of thy comfortable relief , but in all my miseries be thou my refuge , be pleased to endue me with patience from above , that I may give no advantage to the Tempter in my suffering , open the eyes and the charitable hands of those that should see and know mine adversity , and so enlarge their hearts , that they may administer relief and comfort to me in the midst of my necessities . O thou that feedest the young ravens which call upon thee , thou that didst bless the poulse to thy servant Daniel , be pleased to fill my hungry Soul with the blessings of thy bounty : grant that whatsoever I suffer in my body , my Soul may thereby draw near unto thee , in the misery of hunger do thou satisfy me with thy grace in my scorching thirst do thou cause me with joy to draw water out of the wells of Salvation , in the pinching cold do thou warm my devotion , and in my poorest and meanest habit do thou cloth me with the Righteousness of my Redeemer . O suffer me not to offend thee in my greatest want , but make me rely & depend upon thee . Teach me by this chastisement the vanity of the World , and wean me from the fond delights thereof , and carry me so through the storms of this troublesom life , that in the end I may arrive at the happy haven of eternal peace and rest through thy own merits and passion , O Jesus Christ , my Lord and only Saviour . Amen . A Prayer before the receiving of the Sacrament . O Most gracious and merciful Lord God , thou hast called all those that are weary and heavy laden with their sins to come unto thee , and hast promised to ease and refresh them ; thou hast invited all those that hunger and thirst after thy Kingdom and the righteousness thereof to come to thy Table , to tast of thy Supper , and hast promised that thou wilt satisfy them ; in assurance therefore of these promises I come to thee , blessed Lord Jesus , beseeching thee to ease me , to refresh me , to satisfy me with thy mercy , for my Soul hungers and thirsts after thee & thy Salvation . I confess and acknowledge that my dayly sins have made me unworthy of my dayly bread , much more of this Manna , this Bread of life that came down from Heaven . I confess , O Lord , I am not prepared according to thy preparation of thy Sanctuary , yet for as much as this day I have set my heart to seek to thee , thou , O God , be merciful unto me , and though I cannot bring with me a clean heart , ( for who can say his heart is clean ? ) yet behold , O Lord , I bring with me a contrite heart and a broken spirit , despise not , O God , this Sacrifice . As for the sins that I have committed against thee , bind them up into one bundle , and cast them into the bottomless Sea of thy mercy , bury them in thy wounds , and wash them away in the blood of that immaculate Lamb Christ Jesus , and for the time to come sprinkle my Conscience with the same blood , that being cleansed from dead works I may serve thee the living God in righteousness and true holiness all the days of my life , that so this blessed Sacrament may be a means to quiet my Conscience , to increase my faith , to inflame my charity , to amend my life , to save my Soul , and to assure me that I am of the number of those blessed ones who shall eat at thy Table , and be called to the marriage Supper of the Lamb. Grant this , O Lord , for Jesus Christ his sake , in whose name and words I conclude these my imperfect prayers , saying as he himself hath taught me . Our Father , &c. A Prayer after the receiving of the Sacrament . O Most gracious God ; from whose bounty every good and perfect gift is derived , I and all that is within me praise and magnify thy holy name for all thy mercies and favours which from time to time thou hast bestowed upon me . But especially I thank thee for Jesus Christ thy Son , the fountain and foundation of all blessings and benefits that thou hast sent him into the world to take our nature upon him , and to die for us ; and that thou hast fed me who am unworthy of the least of thy favours with the precious merits of his death and passion . Blessed Lord God , thou hast been pleased this day to set thy seal to the pardon and forgiveness of all my sins , oh let me not lose it again by unthankfulness , or relapsing into my old sins from which thou hast purged me , lest my last end be worse than my beginning . But if hereafter I shall be tempted by the Devil , allured by the world , or provoked by my own flesh , then set before mine eyes by the remembrance of thy Spirit how dear the expiation of my sins cost my Lord and Saviour Jesus Christ , even the effusion of his most precious and holy blood , that in the contemplation of his death , and application of his most bitter passion , I may die dayly unto sin , and so may shew forth the Lords death till he come and bring his reward with him , I may receive the Crown of Righteousness which he hath purchased and prepared for all those that love and expect the day of his appearing , with the precious price of his incorruptible blood . And whereas I have this day renewed my covenant with thee my God in vows and purposes of better obedience assist me by thy grace , and strengthen me by thy power , that I may pay the vows which I have made unto thee , and that by vertue of thy heavenly nourishment I may grow up in grace and godliness , till at last I come to be a perfect man in Christ Jesus . Preserve and maintain always this thine Ordinance that it may be a note and a badge of my publick profession , and give unto all of us that have been partakers of thy body and blood , one heart and one mind in the unity of Spirit for the worthy and reverend receiving of the same whensoever we shall come to thy holy Table again ; and for this thy mercy towards me , do I yield unto thee all praise , and glory , and wisdom , and thanks , and honour , and power , and might , and majesty , through Jesus Christ our Lord , in whose most blessed name and words I further pray Our Father , &c. The Prayer of a Virgin. BLessed Lord , Son of a Virgin , who didst honour Virginity , when thou tookest our nature ; hearken to the cryes of a lamenting Maid ; Lord I am not worthy to come unto thee ; I am not worthy to receive any favour from thee , for I have forsaken thee , my most indulgent Husband , and have followed other Lovers . My soul is too much polluted to be called thine , too often have I broke my vows , and my promises , to hope for thy love , or thy gracious pardon . But Lord , what shall I now do , if yet I shall fall into a dispair of thy Mercies , I should increase my disloyal●y , and either deny or despise the power of thy Passion ? So great was thy love to the Church , thy Spouse , that thou gavest thy self , to sanctifie and cleanse it , by the washing of water by the Word . My Soul , O Christ , is a member of thy Spouse , be pleased , O Jesus , so to sanctifie , and wash my soul , that thou mayst present it to thy self , without spot , or wrinckle , both holy and blamless . O thou who hast opened a Funtain to the house of David , and to the inhabitants of Jerusalem , for sin and for uncleanness , do thou wash me throughly from mine iniquity & cleanse me from my sir. And Lord , as in mercy thou hast given me Chastity of body , so give me likewise Chastity of mind , and purity of soul ; suffer not either the flesh , or the Devil , by their wicked suggestions , to seduce me to uncleaness . And though I am but a weak and an earthen vessel , yet be thou pleased to make me a chosen vessel , a vessel of mercy ; cause me to keep my body holy , and to possess it in sanctification and honour , and not in the lust of concupiscence , like the Gentiles which know thee not ; O be thou m● Father in the grace of Adoption , be thou my Brother in thy pitty and compassion , be thou my Husband in thy love & affection , & be thou my Jesus in the salvation of my sinful Soul. Arm me with constancy against all assaults of carnal imaginations ; give me modesty in my countenance , decency in my apparel , civility in my behaviour , sobriety in my discourse , and contentedness in my condition ; make me obedient to my Parents , respective to my Superiors , courteous to my Inferiors , & loving unto all . Let not my adorning be outward of puting on of apparel , but give me that wisdom which is from above to be as an ornament of grace unto my head , and as chains abou● my neck ; preserve , O Christ , both my body and Soul in chastity and honour while I am here upon Earth , as becometh a Virgin espoused to thy self , and when my dust shall return to the earth as it was , let my spirit return unto thy self who gavest it , and to thee let it sing that new song with the Quire of Virgins before thy Throne for ever and ever . Amen . A Prayer of a Married Woman . ALmighty Lord , and everlasting Father , who hast been pleased to vouchsafe me the blessings of this life , and to give me my desires both in a husband and children ; be pleased to give me a Thankful heart , for these thy Mercies ; it is thy goodness , and not my merit , that I have received from thee these blessings of thy bounty ; justly , O justly mightest thou at once deprive me of these comforts , because I have neglected my obedience to the one , and my care of the other . Humbly , O my God , I confess my failings , and am sorry for mine offences ; Lord be gracious to me thy servant , and let me testify my thankfulness in my industrious care to perform my duties . Be thou still the Protector , and the gracious Defender both of me and mine : Bless him whom thou hast set over me , and grant that he may dwell with me , according to knowledg , that so we being heirs together of the grace of life , our prayers may not be hindred . As thou hast made me a fruitful Vine by the Walls of his house , so make me endeavour to be fruitful in good Works , and increase in the Knowledg of thee my God. Let those Olive branches about my Table be every one like a green Olive in the house of thee my God , and trust in thy mercy for ever and ever ; make me to my Husband a prudent Wife , as sent from thee , that he may rejoyce with me , the wife of his youth : And to this purpose set a watch , O Lord , before my mouth , and keep the door of my Lips ; make me a gracious Woman , retaining Honour , that I may be a Crown to my Husband ; and a wise Woman , labouring to build up my house and family ; and a vertuous Woman fearing thee ; Hear me , O my God , and grant me my Petitions , for the Worthyness of him who is our indulgent husband to his Spouse the Church , even Jesus Christ my only Lord and Saviour : in whose blessed Name and Words , I further Pray , Our Father , &c. The Prayer for a Woman with Child . MOst Merciful and Gracious God , who wilt not turn away thine Ear , from those that call upon thee in sincerity and truth , Look down with an Eye of pity and compassion , upon thy unworthy servants ; I must confess , my sins are very great , and so is my danger , which is at hand ; my paines to come will be grievous , and my life is now most uncertain . Assure me I beseech thee , of the forgiveness of all my sins , mitigate my fear and sorrows , strengthen me with the comforts of thy Spirit , confirm me in the Faith of my Saviour , and bless all good means , appointed for my comfort , that in due time I may be a joyful Mother , and see the fruit of my body , safe , sound and perfect , without blemish or deformity . O Lord , I know not how soon my travel will steal on me , when I must fight that battle of life and death , one drop of thy mercy hath soveraign power , to cure all the Wounds of those sorrows ; Shed therefore , O holy Father , that drop of grace upon me , in that minute when I am to encounter with so stern an adversary ; strengthen me with patience , bless me that I perish not ; bless the work of my Midwife ; let not the child yet unborn , the babe in my Womb , be punished for mine offences ; but give it growth , give it flourishing , and ●orm ; and whe● the time is come , that thou wilt call it out of this close house of ●lesh , where it now inhabiteth , to dwell in the open world , sanctifie thy creature , make it by Baptisme , a member of thy Church , a Lamb of thy Flock , and direct it in the wayes of godliness to its lives end , and all through Jesus Christ our Lord : in w●ose blessed Words I continue to Pray , Our Father . The Prayer of a Woman , in the Time of her Travel . O My Lord , and my God , my heavenly Father , my merciful Jesus , upon whom I depend in the midst of my Anguish , hoping in thy wonted mercies ; Bow down thine Ear , and harken to the cryes of a pained Woman ; unto thee O Lord do I cry , thou art my refuge , and my portion in the Land of the living ; Attend therefore unto my cry , for I am brought very low ; Consider mine affliction , and deliver me , for I do not forget thy Law ; all my desire is before thee , and my groaning is not hid from thee ; in thee I trust , who art the living God , who art the Saviour of all , especially of them that believe ; I love thee , O Lord , my strength , thou art my Rock and my fortress , my strength , in whom I trust , my buckler , the horn of my Salvation , and my high Tower ; O save me now in this heavy distress and deliver thy servant ; hear me , O Lord , in this day of trouble ; O God of Jacob de●end me ; Give an happy end to these my torments , that I may enjoy the fruit of my Womb , for which I suffer them ; O Lord in mercy if it may stand with thy eternal decree , preserve both my life and the life of my issue , arm me with patience to undergo these pangs , and in the end give me comfort in what thou shalt send me ; but if otherwise thou hast determined to end my life by these heavy torments , O my sweet and merciful Jesus , receive me into thy bosom that I may pass from misery to eternal happiness . Hear , O Lord , and have mercy upon me and mine , and grant my petitions , for the worthiness of that most merciful and blessed Son of a woman , thine only begotten Son Jesus Christ our Lord and only Saviour , in whose most holy name and words I pray , Our Father , &c. A Prayer of a Woman after her delivery . O Merciful God and heavenly Father , who hast now most especially made known unto me that thou art able to do more exceeding abundantly above all that we can ask or think ; make me thankfully to rejoyce in the works of thy love and thy tender mercy , thy favours are great and wonderful in sparing the life of my self and mine Infant , and freeing me from my pangs , and it from the Darkness of the silent Womb. Thine , O Lord , is thy power , by which I am delivered ; thine is the mercy , by which I am safely returned into my bed ; thine is the work of the frame and fashion of this my Babe ; thine therefore shall be likewise thy glory for ever and ever ; Grant blessed Father , that I may never forget thy goodness , but may express my thankfulness , in new obedience , Make me careful to perform what service I promised thee , in the extremity of mine Anguish : As thou hast given me the fruit of my body to the joy of my heart , so give me the fruit of Righteousness sown in Peace . Give me the Wisdom which is from above , that is full of good Works , without hypocrisy . Lord make me thy servant by grace , and make this child , thy child by adoption & mercy ; give me comfort in its life , for the sorrows which I endured at his birth● Give thy blessing on the meanes for the nourishment of this Child : Give it strength , that it may live to receive the seal of thy Mercy , in the Laver of Baptism ; and do thou be present with thy blessing , when the sign shall be administred . O let it live , if it be thy blessed Will , and grow up in wisdome , and in stature , and in grace , both with thee and with men ; that so I may magnifie thy Name , for making me an instrument to propagate the number of thine Elect. Take pity upon all that suffer afflictions , especially on those Women who are in Labour with Children : Give them comfort in the time of their miseries , ease from their Torments , joy in their desired Issue , and thankfulness for thy blessings ; Lord grant that both I and they , may sing praises to thy Name , for the greatness of our deliverance , and express our thanks , in our godly lives ; that when this painful life shall have end , we may sing triumphantly in Eternal Glory , through Jesus Christ our only Lord and Saviour ; in whose most blessed Name and words , I conclude my imperfect Prayers , saying , as he himself hath taught me , Our Father , &c. The Prayer of a Widdow . O God , in the knowledg of whom is the perfection of all joy , at whose right hand are pleasures for evermore , thou makest the comforts of this life momentany , that we may not overprize them , and yet hast made them requisite , that we may not undervalue them ; I a late sharer of this worlds happiness , but now a sad witness of its Vanity , do here address my self to thee , the only Crown of all my joys ; in whom there is no variableness , nor shadow of change : Lord thou didst give me what my unthankfulness hath taken from me ; but thou hast taken from me , what thy goodness hath promised to Supply ; Thou hast given , and thou hast taken , blessed be thy name for ever ; Thou then , O God , who art not less able to perform , then willing to promise , whose mercy is more ready to bestow , then my misery is to beg ; strengthen my faith , that I may believe thy promise ; encourage my hopes , that I may expect thy performance ; quicken my affections , that I may love the Promiser ; Be thou all in all unto me , that am nothing without thee ; Sweeten my misery , with the sence of thy mercy ; and lighten my darkness with the Sun of thy glory ; Seal in my heart the assurance of adoption , that I may with boldness , call thee my Father ; sanctifie my affections , with the Spirit of meekness , that my conversation may testify that I am thy Child ; wean my heart from worldly sorrow , lost I mourn like those that have no hope ; But thou my Bridegroom , and let our marriage-chamber be thy heart ; Own me as thy Bride , and purifie me ; with the odours of thy spirit prevent me , with thy blessings protect me , by thy grace preserver me for thy self , and prepare me for thy Kingdom ; be thou a Father to bless me , be thou a husband to comfort me ; in the midst of my want , be thou my plenty ; in the depth of my mourning , be thou my mirth ; Raise my glory from the dust , and then my dust shall shew forth thy praise ; Supply all my wants , for the sake of Jesus Christ , my blessed Lord ; in whose most holy words , I further pray , Our Father , &c. The Prayer of an Orphan . ALmighty God , and heavenly Father , who art a Lord of comfort , and a God of Consolation , look down upon a sinful and distressed Orphan , be●e●● of the joy and help of earthly Parents ; It was my own unworthiness ( of so loving parents ) that hath made thee , to take them away from mine eyes ; my disobedience to their commands , and my neglect of honouring them according to thy laws , hath provoked thee to anger , and to deprive me of them ; O Lord forgive me my manifold offences , and remember thy promises , which thou hast made unto the fatherless ; and that I may be capable of those thy promises , give me grace to become thy child by obedience ; thou , O Lord , art my Father , to whom belongeth honour ; thou art my Master , and requirest me to fear thee ; Lord make me fear to offend thee , who art a righteous Judg , and make me love , and honour thee , who art a gracious Father ; be with me in all the ways wherein I shall walk in this mortal life ; comfort me in my sorrows , support me in my miseries , provide for me in my wants ; and in all places , and at all times , be thou my Father , my Rock , and my strong salvation ; do thou defend the poor and fatherless , do justice to the afflicted and needy : Supply all my wants , and confer upon me all necessary blessings : O be reconciled unto me , in the blood of thy Son , that I may ●ere depend upon thy fatherly protection , and may hereafter be received into thy heavenly Kingdom , there to reign with thee , world without end , through Jesus Christ , my Lord and Saviour : in whose blessed name and words , I conclude my imperfect Prayers , saying , as he himself hath taught me , Our Father , &c. The Prayer of a Marriner . MOst glorious , and eternal God , whose power and wisdome is infinite , and whose dominion is without end ; thou canst order and dispose of thy poor creatures to thy own praise , and to their souls comfort ; Be pleased to look down from heaven , the habitation of thy dwelling place , and take notice of the broken requests of a poor worm , in thy presence , that is not worthy to take thy name into his lips : Lord I may well say , What is man that thou art mindful of him ? or the son of man , that thou shouldst visit him ? that thou shouldst compass him about with loving kindness as with a garment ? The divine Architecture of this goodly fabrick of heaven , and earth , raysed out of nothing , to this admirable perfection , is beyond the apprehension of poor sinful dust and ashes ; but to behold thy glorious works , upon the deep waters , is much more admirable ; these declare thy glorious power , O blessed Lord , vouchsafe thy presence , with a poor sinful creature , in this undertaking , that I may praise thee in the vast Ocean ; be a preserve from the danger of the Sea ; and prosper what is lawfully undertaken ; but especially , preserve me from the danger of sin : Oh let the gales of thy gracious spirit blow my soul at last , to its desired harbour . Oh thou that carriest the winds in thy fist , so take care of me , that the waves of the sea or of worldly desires may not swallow me up , and return me home in safety , that I may bless the land of the living , and in the congregation of thy people ; and all this and whatsoever else is needful I aske for the sake of Jesus Christ my Lord to whom with the holy Spirit of grace be glory and honour now and ever . Ame● . The Thanksgiving of a Mariner after a prosperous voyage . EVerlasting God , the powerful preserver of men , there are no bounds to be set to thy bounty ; for besides the great work of thy Creation , thy continued Preservations and wonderful works of Providence declare thee to be a God of mighty power , so also of wisdom , goodness , justice and truth ; oh never to be enough magnified is thy mercy for the continuance of thy favours , thou never ▪ leavest nor forsakest those that put their trust in thee . Oh holy Lord , what shall I render unto thee that so aboundest in love and mercy ; in the deep the Lord hath been seen and every morning thou preventest me with thy loving kindness , and though sin hath abounded , yet thy grace hath superabounded , Thou dost fulfil the desires of them that fear thee ; oh now as thou hast given me a new life , and delivered me from the dangers and terrors of the deep waters , so be graciously pleased to give me a thankful heart : let there be found in me hungring and thirsting after righteousness , that I may be brought home at last to that land of promised blessedness . Good Lord do this , and what else thou seest needful for thy Son Jesus Christ his sake our Lord , in whose most holy name and words I further pray , Our Father , &c. A Prayer to be used by all Christians . O Almighty everlasting God , and most gracious and dear loving Father , I beseech thee for Jesus Christ his sake , thy most dear and only Son , to have mercy , pitty , and compassion upon a most vile , wretched , and miserable sinner , whose innumerable off●nces both old and new are grievous and great , by which I have justly deserved thy grievous wrath and everlasting damnation . But now good Lord , I do only appeal to thy great mercy which far surmounteth all thy works , and thou hast promised in thy holy Word , yea , and sworn as truly as thou livest , that thou desirest not the death of a sinner , but rathe● that he should repent and live . O gracious Lord , I do confess that I am a great and grievous Sinner ; yet , O Lord let me not perish , nor suffer that everlasting death of my Soul , which I have so deeply deserved , but make me a vessel of thy great mercy , that I may live and praise thy name amongst thy chosen Children for ever . O let not my great sins separate me from the sight of thy holy Majesty , but let thy great power and mercy be magnified in me as it was in David , and Peter , and Mary Magdalen , and the Thief upon the cross . O Lord I put my whole trust and confidence in thee , who hast taken away the sins of the World , who camest not to condemn the World , but to save it , that none which truly believe in thee should perish , but should have everlasting life , who camest no● to call the righteous but sinners to repentance : O gracious God , give me true , hearty , earnest , and unseigned repentance , that I may from the very bottom of my heart continually lament my manifold sins and wickednesses , and so assist me with thy grace that I may never trespass against thy divine Majesty any more , but that I may gladly serve thee in true holiness and righteousness all the days of my life . Guide me O Lord by thy holy Spirit in all my ways , works , words , and thoughts ▪ that I may glori●y thy holy name , which livest and reignest for ever through Jesus Christ my blessed Lord and Saviour in whose name and words I further pray Our Father , &c. A Prayer of a sick person . FAithful Creator , and preserver of all men , look down I beseech thee upon thy poor servant , who is punisht and afflicted in body with the smart of my pain and sickness ; and who is also troubled with the fear of thy heavy displeasu●e for my many sins and iniquities , wherewith I have provoked thy holy Majesty in the time of my health , I confess that of very faithfulness and goodness to me , thou hast laid this scourge upon me to the end that by the stripes of my fle●h my spirit might be healed and saved in the day of the Lord Jesus . I valued not the benefit of health as I should have done , and therefore thou hast made me sensible of it , by the want of it ; in my prosperity I remembred not the afflictions of my brethren , and therefore thou hast afflicted me like unto them , I was in a kind of spiritual lethargy , till thou didst awake me with the str●●ke of thy hand ; and because I know that it is good for me to be thus disciplined by thee , I humble my self under thy mighty hand , & kiss this thy rod , which I trust through thy grace shall make my Soul appear fair & beautiful in thine eyes . Comfort O Lord , my fainting spirit , and strengthen my feeble knees , and support my weak hands and revive my deaded heart , and so powerfully assist me with the spirit of strength , that I may with confidence call upon thee , with patience endure this trial , with hope expect thy good pleasure , with wisdom make use of this thy Visitation and with thankfulness ever praise thy goodness and mercy for my safe recovery , if it may fland with thy will ; whereunto I submit and wholly resign now and for ever , through Jesus Christ my blessed Lord and Saviour , in whose most holy words I further pray , Our Father , A Thanksgiving after recovery . O Lord God of my health and salvation , who hast known my Soul in trouble , and didst make my bed in my painful and dangerous sickness , and hast now raised me out of it to stand before thee , I offer now unto thee a sacrifice of praise because I emplyed not the saculties of my Soul , and members of my body as I should have done , thou didst bereave me of the strength , and vigour , and use of them for a season , but now because thy compassion fails not , thou hast returned them to me again , wherefore I consecrate and devote them perpetually to thy s●rvice , and as I am in the state of my body , so by the power of thy renewing grace I will become in the estate of my Soul a new man. My broken heart which thou hast healed shall now entirely love thee , my feeble knees and weak bones which thou hast settled shall night and day bow to thee , my weak hands which t●ou hast strengthned shall continually be lifted up unto thee . I confess unto thee , O Lord , that in my health I often read and heard that worldly delights and comforts were vain , and much like flags and bulrushes , which men in danger of drowning c●tch to bear them up , but they sink do●●● under water with them , yet did I not learn till I suffered , till thy rod had imprinted it even in my flesh . Now O Lord I beseech thee to knit my heart unto thee , that I may fear thy name , create in me a new heart , & renew a right spirit within me . I asked life of thee & thou gavest it me , I now desire and crave thy Salvation , O my God withhold it not ; make me to repent of my sins ( the cause of my sickness ) and to depend upon thee , the giver of all good things , and make me in the time of prosperity to think of adversity , in health to think of sickness , in sickness to think of death , and at all times so to think of judgment , that whither I wake or sleep , eat or drink , or whatsoever I do else , I may ever have this voice sounding in mine ears , Arise ye dead and come to judgment . Give me grace , O Lord , to make this use of mine affliction past , and to cleave and stick fast unto thee in all holiness for the time to come , through my Lord and Saviour Jesus Christ , in whose name and words I further pray , Our Father , &c. The Prayer of the Sick now ready to depart this World. ETernal and Omnipotent , infinite incomprehensible God , Lord of my life , and determiner of my days ; my body now is returning into dust , and my soul returning to thee , that gavest it ; O Lord , most holy , O most mighty , draw near unto me , who make hast to come unto thee ; give me a clearer sight of thee , by how much the nearer I am out of the dark prison of my body ; Give me also a quicker tast of the powers of the life to come , that I may the more comfortably pass over these last troubles of this present life ; O Father of mercy , and God of all consolation , let not the guilt of my s●●s , or horror of thy judgments , or Satans suggestions , or the fear of death , or terrors of hell , drive me to desperation ; I confess , that for my unmindfulness of thee , and ungratefulness to thee , all my life , I deserve that thou shouldest utterly abandon and forsake me now at my death ; but thy thoughts , are not like our thoughts ; nor thy affections like ours ; Dear Father , shew thy strength in my greatest weakness , confirm thy mercy to me , in my greatest need , apply thy comforts to me , in this my last extremity ; asswage the pains of my body , with spiritual Comforts ; and diminish the fear of death , by the assured hope of a better life ; O let me , that am now returning to dust , and ashes , speak but this once , to my Lord and Maker ; with ill my heart , soul and strength , I beseech thee , by all that my Saviour Jesus Christ hath done , and Suffered for me , I entreat thee , to speak peace unto my soul at its departing ; and say unto it , I am thy● Salvation . Make my election sure , by my true repentance , fervent charity , assured confidence , constant patience , and comfortable , perseverance to the end , and in the end , Amen . At the Hour of death . WElcome blessed hour , the period of my pilgrimage , the term of my bondage , the end of my cares , the close of my sighs , the bound of my tarvels , the goal of my race , and the heaven of my hopes , I have fought a long fight in much weakness ; I have finished my course , though in great faintness ; and the crown of my joy is , that through the strength of thy grace , I have kept the true faith , and now I dye in it ; I willingly resign my flesh , I despise the world , and I defie the Devil , who hath no part nor share in me ; And now , what is my hope ? my hope , Lord Jesus , is even in thee , for I know that thou my Redeemer livest , and thou wilt immediately receive my soul , and rayse up my body at the last day , and I shall see thee in my flesh , with these eyes , and no other ; my heart ●ainteth , my strength faileth , my tongue faltereth ; Lord let thy spirit of comfort help mine ins●●mities , and make Supplication for me , with sighs and groans that cannot be uttered ; I submit my self wholly to thy will , I commit my soul to thee , as my faithful Redeemer , who hast bought it with thy most precious bloud ; I profess to all the world I know no name under heaven , by which I may be saved , but thine , my Jesus , my Saviour ; I renounce all confidence in any merits save thine ; I thankfully acknowledg all thy blessings ; I unfainedly bewail all my sins , I steadfastly believe all thy promises ; I heartily forgive all mine enemies , I willingly leave all my friends ; I utterly loath all earthly comforts ; I entirely long for thy coming ; Come Lord Jesus , come quickly ; Lord Jesus receive my spirit . SACRED POEMS UPON SELECT SUBJECTS : WITH Divine Meditations OF THE Vanity of Mans Life , and the World. And also of the Four Last Things Death , Judgment , Heaven , and Hell. With Graces . Speaking to your selves in Psalms , and Hymns , and Spiritual Songs , singing and making melody with your Heart to the Lord , Eph. 5. 19. The Souls Breathing after Her Heavenly Country . 1. JErusalem , my happy home , O that I were in thee , Oh would my Woes were at an end , thy joys that I might see . 2. Oh happy harbour of the Saints , Oh sweet and pleasant Soil , In thee no sorrows may be seen , No Cross , no Grief , no Toil. 3. In thee no sickness ever is ; No Hurt , no Ach , no Sore , There is no Death , nor ugly Devil , but life for evermore . 4. No damp , no mist is found in thee , No Cloud , nor darksome Night . There every Star shines like the Sun , There God himself gives Light , 5. Thy Houses are of Ivory , Thy windows Christal clear ; Thy Tiles are maide of beaten Gold : Oh would that I were there ! 6. Thy Turrets , and thy Pinacles , With Carbuncles do shine ; Thy very streets are pav'd with Gold Exceeding pure , and Fine . 7. Within thy Gates can nothing Come , Which is not passing Clean : No Spiders Web , no Dust , no Dirt , No Filth may there be Seen . 8. Thy Saints are Crown 's with Glory great , They see God face to face ; They still Triumph , they still Rejoyce , Most happy is their case . 9. We that live here in Banishment , continually do Moan We sigh , we Sob , we Weep , we Wail , continually we Groan . 10. But there they in such pleasure Live , and such delight alway , That unto them a thousand Years doth seem but Yesterday . 11. Thy Vineyards , and thy Orchards , are Most beautiful and Fair , Full furnished with Trees about , Exceeding Rich , and Rare , 12. Thy Gardens , and thy gallant Walks , Continually are Green ; There grows such sweet and pleasant Fruit , As no where else is Seen . 13. There 's Nectar and Ambrosia , There 's Musk and Civet Sweet , There 's many fine and dainty Drugs lie trodden under Feet . 14. There 's Cinamon , and Sugar too ; There Myrrh and Balm abound . What tongue can tell , or heart conceive , The joys that there are found ▪ 15. Quite through the streets , with silver streams The flood of Life doth flow , Upon whose Banks on every side , The Trees of Life do grow . 16. The trees do evermore bear Fruit , And evermore do spring , There evermore do Angels sit , And evermore do sing . 17. There David stands with Harp in hand , As Master or'e a Quire ; Ten thousand times , that man is Blest , that doth this Musick hear . 18. Gods praises there are always sung , with Harmony most sweet : Old Zachary , and Simeon , Have not their songs to seek . 19. Their Magdalen hath left her moan , and cheerfully doth sing , With blessed Saints , whose Harmony In every street doth Ring . 20. O Heavenly frame , Jerusalem , At length I hope to see , Thy glorious Throne , and in the same , For evermore to be . 21. O Heavnely City , fair , and bright , when shall I come to thee , When shall my sorrows have an end , Thy Joys that I may see . Upon the Passion . 1. THus died the Prince of Life ; He That could not die , even dyed for me : My thoughtful heart , Lord shall arise , And ponder these deep Mysteries . 2. What means his Death , that knew no sin ? Or what my life , who live therein ? Mine was the debt , and Death my due , Though thou wast pleas'd thy Son to sue . 3. Thou Lord , wast pleased on him to lay The debt , and He the price to pay : Thy Gospel-feasts , though sweet to me Are the Emblems of His Agony . 4. And Oh! how great his Sufferings were , Who the Wrath of God & man did bear ; The Father then forsakes the Son , And creatures against their maker run . 5. Judas betrays , Disciples flee , — Whilst Jews and Romans Crucifie : Hereat the Sun furls up his light , And clothes the Earth in sable Night . 6. The joyless Stars even seemed to say , Israel had quenched the Lamp of day ; The stubborn Mountains they lament , The Rocks they are asunder Rent . 7. The Graves their sealed doors unclose ; — The dead awakened , also Rose ; The amazed Centurion , mourning crys , — Oh! 't is the Son of God that Dyes . 8. Thus these all labour to confess — Thy Deity , thy Righteousness . Enough Dear Lord ! these offer me Supports , for the utmost faith in thee . The Souls Farwell . 1. FArwel poor world ! I must be gone ; Thou art no home , no rest for me ; I 'le take my staff , and travel on , Till I a better world may see . 2. Why art thou loath my heart ? O why Do'st thou recoil within my Breast ? Greive not but say Farwel , and fly Unto the Ark , my Dove ! there 's Rest. 3. I come , my Lord , a Pilgrims pace , Weary and weak I slowly move , Longing , but can't yet teach the place , The gladsome place of rest above . 4. I come my Lord ! the floods here rise , These troubled Seas foam nought but mire ; My Dove back to my bosom flys ; Farwel poor world ! Heaven 's my desire . 5. Stay , stay , said Earth , whether fond one ? Here 's a fair World , what wouldst thou have , Fair World , Oh no! thy beauties gone , An heavenly Canaan , Lord , I crave . 6. Thus th' ancient Travellers ; thus they Weary of earth , sigh'd after thee ; They are gon before , I may not stay , Till I both thee and them may see . 7. Put on my Soul ! put on with speed . Though th' way be long , the end is sweet . Once more , poor world ! Farwel indeed , In leaving thee , my Lord I meet . Of Mans Life , by the Right Honourable the Lord B. 1. THe World 's a Bubble , and the life of Man , Less then a Span ; In his Conception , wretched from the Womb , So to the Tomb. Curst in the Cradle , and brought up to Years , With cares and fears . Who then to frail Mortality shall trust ; But Limns the Water , or but Writes in dust . 2. Yet since with sorrow here we live opprest , What life is best ? Courts are but only Superficial Schools To dandle ●ools , The Rural parts are turn'd into a den ; of savage men . And where 's a City from all vice so free , But may be termed the worst of all the three ? 3. Domestick cares afflict the husbands bed Or pains his head . Those that live single , take it for a Curse , Or do things worse . Some would have children , those that have them moan , Or wish them gon . What is it then to have , or Have no Wife ; But a single thraldome , or a double strife , Our affections still at home to please , Is a disease ; To cross the Sea to any forreign soil , Perils and Toyl ; Warrs with their noyse affright us ; when they cease , W' are worse in peace . What then remains ? but that we still should cry , Not to be born , or being born to die . All Vanity but Virtue . SWeet day , so cool , so calm , so bright , The Bridle of the Earth and Sky . Sweet dews shall weep thy fall to Night , For thou must Die ! Sweet Rose , whose hew , angry and Brave , Bids the rash Gazer wipe his Eye , Thy root is ever in its Grave , And thou must Die. Sweet Spring , full of sweet Days , and Roses , A Box where sweets compacted lye ; My Musick shews you have your Closes , And all must Die. Only a sweet and virtuous Soul , Like seasoned Timber never gives , And when the whole World turns to Coal Then chiefly Lives . The Vanity of mans Life . WHat are poor men , but quickned lumps of earth , A feast for worms , a bubble full of breath , A looking-glass for grief , a flash , a minute , A painted tomb with putrefaction in it . A map of death , a burthen of a Song , A winters dust , a worm of five foot long , Begot in sin , in darkness nourisht , born In sorrow , naked , shiftless , and forlorn ; His first voice ( heard ) is crying for relief , Alas he comes into a world of grief . His first age is sinful , & his youth is vain , His life 's a punishment , his death 's a pain . His life 's an hour of joy , a world of sorrow , His death 's a winters night that finds no morrow . Mans life 's an hour-glass , which being run Concludes that hour of joy , and so is done . 2. How poor a thing is man ? how vains his mind ? How strange , how base , and wavering like the wind ? How uncouth are his ways , how full of danger ? How to himself is he himself a stranger ? His hearts corrupt , and all his thoughts are vain ; His actions sinful & his words prophane ; His wills deprav'd , his senses are beguiled , His reasons dark , his members are defiled , His hasty feet are swift , and prone to ill , His guilty hands are ever bent to kill . His tongues a spunge of venom ; or of worse His practice is to swear , his skill to curse . His eyes are fire-balls of lustful fire , And outward helps to inward foul desire , His body is a well-erected station , But full of folly , & corrupted passion . 3. How slight a thing is man , how frail & bri●le How seeming great is he , how truly little . Within the bosom of his holiest works , Some hidden embers of old Adam lurks . Which oftentimes in men of purest ways Burst out in flame , and for a season blaze . Lord teach our hearts , and give our souls directions , Subdue our passions , curb our stout affections . And in thy mercy grant this boon to me , That I may die to sin , and live to thee . 4. Our life on earth is a like a thred of flax , That all may touch ; and being toucht , it cracks . Death is a Kalender compos'd by fate , Concerning all men , never out of date : His days Dominical are writ in blood ; She shews more bad days , then she sheweth good She tells when days , and months , and terms expire , Mesuring the lives of mortals by her squire Death is a Pursuvant with Eagles wings , That knocks at poor mens doors , and gates of Kings . Worldling beware betimes , death sculks behind thee , And as she leaves thee , so will Judgment find thee . A Farewel to the World by the Honourable Sir H. W. FArewel ye gilded follies ; pleasing troubles , Farewel ye honoured rags , ye glorious bubbles . Fames but a hollow Eccho , gold pure clay , Honour the darling but of one short day , Beauty , the eyes idol , but a damask'd skin , State but a golden prison to live in , And torture free-born minds ; imbroydered trains , Meerly but pagents for proud swelingveins And blood ally'd to greatness is alone ; Inherited not purchas'd , not our own . Fame , honour , beauty , state , train , blood and birth , Are but the fading blossoms of the earth . 2. I would be great , but that the Sun doth stil Level his rays against the rising hill ; I would be high , but see the proudest oak , Most subject to the rending thunderstroke I would be rich , but see men too unkind , Dig in the bowels of the richest mine ; I would be wise , but that I often see The fox suspected , whilst the ass goes free , I would be fair , but see the fair & proud , Like the bright Sun oft setting in a cloud . I would be poor , but see the humble grass Still trampled on by each unworthy Ass , Rich hated , wise suspected , scorn'd if poor , Great fear'd , fair tempted , high still envyed more . I have wisht all , but now I wish for neither Great , high , rich , wise , nor fair , poor , I le be rather ▪ 3. Would the world now adopt me for her heir , Would beauties Queen entitle me the fair , Fame speak me fortunes minion , could Ivy Angels with India , with a speaking eye Command bare heads , bow'd knees , strike Justice dumb , As well as blind & lame , or give a tongue To stones by epitaphs , be call'd great master , In the loose rimes of every Poetaster . Could I be more than any man that lives , Great , fair , rich , wise , in all superlatives ; Yet I more freely would these gifts resign Than ever fortune would have made them mine . And hold one minute of this holy leasure , Beyond the riches of this empty pleasure . 4. Welcome pure thoughts , welcome ye silent groves , These guests , these courts my Soul most dearly loves . Now the wing'd people of the sky shall sing My cheerful anthems to the glad somspring A pray'r book now shall be my looking-glass , In which I will adore sweet vertues face , Here dwell no hateful looks , no palace cares , No broken vows dwell here , nor pale-fac'd fears . Then here I le sit & sigh my hot-loves folly And learn to affect an holy melancholly . And if contentment be a stranger then , I le nere look for it but in Heaven agen . Conclusion . BIrth is a brag , Glory a blaze , Honours earth 's pomp , riches a gaze . Fame is but a wind , Beauty a flower . Pleasure a dance , the World a bower In Heaven with thee , Lord let me be : On earth , my Heaven 's alone in thee . Quatuor Novissima : OR , Meditations on the four Last Things ; Death , Judgment , Heaven , and Hell. Death . CAn he be fair that withers at a blast , Or he be strong that airy breath can cast ? Can he be wise , that knows not how to live Or he be rich ; that nothing hath to give ? Can he be young that 's feeble , weak , & wan So fair , strong , wise , so rich , so young is man So fair is man , that death , a parting blast , Blast his fair flower , & makes him earth at last , So strong is man , that with a gaspingbreath He totters and bequeaths his strength to death . So wise is man that if with death he strive His wisdom cannot teach him how to live : So rich is man , that , all his debts being payd His wealths the winding sheet wherein he layd : So young is man , that broke with care and sorrow , He 's old enough to day to die to morrow . Why brag'st thou then , thou worm of five foot long , Tho' art neither fair nor strong ; Nor wise nor rich nor young . Judgment . The trumpet shall blow , the dead awak'd shall rise , And to the clouds shall turn their wondring eyes , The Heavens shall ope , the Bridegroom forth shall come , To Judge the World , and give the World her doom . Joy to the Just , to others endless smart , To those the voice bids come , to these depart . Death Iudgment Heaven Hell Depart from life , yet dying live for ever ; For ever dying be , and yet dye never . Depart like dogs , with Devils take your lot , Depart like Devils , for I know you not . Like doggs , like Devils , go , go , howl and bark , Depart in darkness , for your deeds were dark Let roaring be your musick , and your food , Be flesh of vipers , & your drink their blood Let fiends afflict you with reproach & shame , Depart , depart into eternal flame . If Hell the portion then of sinners be , Lord give me hell on earth : Lord give me Heaven with thee . Heaven . When I consider New Jerusalem . Wherein 's reserv'd my Crown , my diadem , O what a Heaven of bliss my Soul enjoyes , On sudden rapt into that Heaven of Joyes , Where troops of Powers , Vertues , Cherubins , Angels , Archangels , Saints and Seraphins , Are chaunting praises to their heavenly King , Where Hallelujahs they for ever sing . Where ioyes are full and pure , not mixt with mourning ; All endless , & from which is no returning . No theft no cruel murther harbours there No hoary-headed care , no sudden fear , No pinching want , no griping fast , oppression , Nor Death , the stipend of our first transgression ; But dearest friendship , love & lasting pleasure , Still there abides without stint or measure Fulness of riches , comfort sempiternal , Excess without surfeting , & life eternall . Hell. Let Poets please to torture Tantalus , Let griping Vultures gnaw Prometheus , And let poor Ixi● , turn his endless wheel , Let Nerve●s to●ment with whips of steel : They far come short t' express the pains of those , That rage in hell , enwrapt in endless woes , Where time no end , and Plagues find no exemption , Where cries admit no help , nor place Redemption . Where fire lacks no flame , the flame no heat , To make their torments sharp , & plagues compleat , Where wretched Souls to tortures bound shall be . Serving a world of years , and not be free . Where nothings heard but yells , and suddain cries ; Where fire never slacks , nor worm ere dies But where this Hell is placed , my muse stop there Lord shew me what it is , but never where . Of Death and Judgment , Heaven & Hell , Who oft doth think , must needs die well . Short Graces and Thanksgivings before and after Meat . Before Meat . SAnctify O Lord unto us the use of these thy creatures of which by our sins , we have made our selves , and grant that the end of our eating and drinking may be to be better enabled to serve thee in our several places , through Jesus Christ our Lord ▪ Amen . After Meat . ETernal thanks and praise be ascribed unto thee , O blessed Lord , which hast opened thy hand at this time , and made us partakers of thy benefits , Lord let us never cease to offer unto thee the Sacrafice of praise and thanksgiving , through Jesus Christ our Lord. Amen . Before Meat . HUmble our souls before thee , O Lord , and cause us to see the Smalness of out desert , even in respect of the least of thy mercies , and bless these thy creatures to us at this time to the rejoycing of the soul of thy Servants through Jesus Christ. Amen . After Meat . We give thee most hearty thanks , O Lord , for thy bountiful Liberality to us at this time , grant we may serve thee better in the enjoyment of these favours , Amen . Before Meat . LOrd lift up our hearts to look unto thee for a blessing upon our meats , that we may comfortably use thy creatures , as pledges of thy favour , through Jesus Christ. Amen . After Meat . LOrd accept our thanks for the mercy we have enjoyed in receiving these thy creatures for our bodily relief , and let us also labour for the meat that perisheth not , for the sake of our Saviour Jesus Christ. Amen . Before Meat . O Lord bless us , and bless these thy good creatures to the nourishment of our bodies , and grant that whether we eat or drink , or whatever we do , we may do all to the praise and glory of God , through Jesus Christ our Lord. Amen . After Meat . AS thou hast filled our bodies O Lord with thy good creatures , far above our desert , so be pleased to endue our souls with all Spiritual blessings in heavenly things , through Jesus Christ our Lord , Amen . FINIS . 
A50098	----	Drops of myrrhe, or, Meditations and prayers, fitted to divers of the preceding arguments. Master, William, 1627-1684. This text is an enriched version of the TCP digital transcription A50098 of text R214102 in the English Short Title Catalog (Wing M1058A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 22 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A50098 Wing M1058A ESTC R214102 99826321 99826321 30718 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50098) Transcribed from: (Early English Books Online ; image set 30718) Images scanned from microfilm: (Early English books, 1641-1700 ; 1763:12) Drops of myrrhe, or, Meditations and prayers, fitted to divers of the preceding arguments. Master, William, 1627-1684. [4], 27, [1] p. printed by R.W. for Rich. Davis in Oxon, London : 1653. By William Master; first published as second part of his Logoi eukairoi. Essays and observations. Reproduction of the original in the Bodleian Library. eng Pride and humility -- Early works to 1800. Humility -- Early works to 1800. Meditations -- Early works to 1800. Prayers -- Early works to 1800. A50098 R214102 (Wing M1058A). civilwar no Drops of myrrhe, or, Meditations and prayers, fitted to divers of the preceding arguments. Master, William 1653 4314 11 0 0 0 0 0 25 C The rate of 25 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-08 TCP Assigned for keying and markup 2004-08 Apex CoVantage Keyed and coded from ProQuest page images 2004-09 John Latta Sampled and proofread 2004-09 John Latta Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion Drops of Myrrhe , OR , MEDITATIONS AND PRAYERS , Fitted to divers of the preceding Arguments . O Lord my strength , be not silent unto me , lest if thou make as though thou hearest me not , I become like them that go down into the pit , Psal. 28. 1. My Beloved is gone down into his garden , to the beds of Spices , to feed in the garden , and to gather the Lillies . I am my beloveds , and my beloved is mine ; he feedeth among the Lillies , Cantic. 6. 2 , 3. LONDON , Printed by R. W. for Rich. Davis in Oxon. 1653. The Arguments . 1. A Prayer for a distracted Church and State . 2. A Prayer for the Spirit of moderation and discerning . 3. A Meditation and Prayer concerning the perfection of Gods Word . 4. The hopeful Soul's conflict between extremities . 5. The humble Soul's Agony with natural pride . 6. The mortified Christian tolling his own knell . 7. The deliver'd Soul's Iubilee . 8. The Authors concluding vote for himself and the Reader . An Advertisement to the READER . BEcause there are abundance of excellent forms of Meditations and prayers for all occasions already in Print , and the generality of men now , with Saul's Army , choose rather to fast and faint , then save such honey from dropping on the ground ( which probably , if tasted , might illuminate the eyes , ) I shall not add much of this nature ( as namely particular Forms of confession & humiliation , of supplications & intercession & thansgivings ; ) but only some few Portions excerpt or enlarged from my own private Devotions , which I thought most pertinent to some of the matters foregoing . God sanctifie them to the humble Readers use . For a distracted CHURCH and STATE . Prayer I. OH Lord God , the great and terrible , that rulest heaven and earth , that puttest down one , and settest up another , and none may say unto thee , what dost thou ? Look down from the hibitation of thy holiness , and thy glory , and behold with an eye of pity this wretched Nation . O Lord , things are now at that pass , that we know not which way to look ; Our eyes are up unto thee , merciful God , save or we perish ! Let not the oppressions and calamities that have already befaln us seem small in the eyes of thy compassion , though we confess thou hast punished us much less then our iniquities deserve : But for thy mercy sake , which is over all thy works , for thy sons sake , who taketh away the sins of world , let it be enough : Let there be no more such terrible shakings , and earthquakes among us : Let the prayers of thy small remnant more prevail with thee for pardon and mercies , then the abominations of wicked men and hypocrites for judgement , and vengeance . Sanctifie thy bitter providences to such as it hath pleased thee to afflict and debase : Give them submiss patience under thy all-ruling-hand , and a joyful harvest from their sorrows , even if it be thy will in this life , if otherwise , in the next : and however thou disposest ( O thou most Just and most Wise ) of particular persons , and interests ; yet let the interess of thy Gospel be Advanced , the hearts of thy people established and comforted , and the patient expectation of the humbled and injured satisfied . Arise Oh Lord ! let not man prevail . Thou who ●●●est between the Cherubims shew thy self . Shew thy self a Defender if the innocent , One that humbleth those that exalt themselves , that taketh the crafty in his devices , and maketh the hypocrite a terror to himself . Lord God of Hoasts ! Let not them have occasion to say with their mouth , or in their heart , that thou God hearest not , or seest not ; or that thou God hast forsaken the Earth . Let a Book of Remembrance be written for those that fear thee , and yet speak often for thy truth ; and put up into thy bottle every tear shed by those , whom it pitieth to see our Zion thus in the dust . Return Oh Lord ! how long stoppest thou thy ears and wilt not hear thy people pray ? Be pleased for thy Sons sake , yet at length to make this Land a praise in the Earth , an holy Church , and a Religious prosperous State . Take away from amidst us the spirit of delusion and strife , and hatred , and hypocrisie ; and pour out a Spirit of love , of equity , and of truth : Remove every stumbling-block and rock of offence , every galling thorn , and pricking briar to the spirits of such as desire to fear thy name : and make the way of the Lord so plain in the Land , that the waifaring man , though a fool , may not err therein . And cause all of us , however at present unhappily devided , yet at length with unanimous hearts to say ; Not any of our wills , but the will of our Lord be done . Amen . For the Spirit of moderation and discerning . OH Lord , the Father of Lights and fountain of Wisdom ! Into how many parties and interests are those that profess thy name devided ? How many lay claim to thy truth , that in the same particulars contradict each other ? And how many colours are found out to make each pretence seem probable ? How difficult is it to determine which is right ? how uncomfortable to hover between uncertainties ? how dangerous to resolve at a rash adventure ? Oh Lord , thy unworthy Servant hath a long time sadly considered these premises ; and amidst those floods of doubts and controversies which now cover the face of thy Church , can scarce ( with Noah's Dove ) finde one dry place whereon to rest his foot : Oh my God , I betake my self to the Ark , my refuge : My eys are up unto thee , Thou hast bid those who want wisdom to ask of thee , who givest liberally , and upbraidest no man : Vouchsafe me I beseech thee for thy Sons sake a share in that thy promise , That thy Spirit shall lead me into all truth . Give me a discerning spirit , that I may discern between things that differ , and a stable minde , with a settled judgment , that I may not be toss'd about with every wind of doctrine , but let my senses be so exercis'd , that I may prove all things , and firmly hold whatsoever is good : And because knowledge puffeth up , but love edifieth , joyn humility and charity with my knowledge , and effectually bow my heart to do thy will , and then thy promise is , That I shall know it . Furthermore , O Lord , because of all thy attributes , thou commendest none more to our imitation then those of love & mildness , grant O Lord , that I may not deceive my self , and think it a piece of Religion to be bitter against my Brethren ; but make me to study and practise that wisdom which is first pure , then peaceable , gentle , and easie to be entreated , full of mercy , and good fruits , without partiality and hypocrisie . O Lord , grant me my request for thy Sons sake . Amen . Meditation and Prayer concerning the Word of God . HOw perfect is thy Law , O God , which converteth souls ; Thy Testimonies , O Lord , which make the wise simple , how sure are they ? Thy Statutes are pure , and r●joyce the heart ; Thy Commandment is pure , and enlightens the eyes . Thy Word is quick and powerful , sharper then any two-edged sword , piercing even to the d●●●ding asunder of soul and spirit . Let others seek for grounds to believe the Scriptures , thy inspiration ; This satisfyeth me , that none could so lay open the inmost secrets of the heart , but thou alone who onely knowest it . O Lord , I many times think that in reading other books , I have discovered mysteries , and yet upon review of thine , I see the same things there ; and oh how much clearer ! Oftentimes , O Lord , I meet with things both within me and without , which when I seek to know , they are too painful for me : until I flie unto this thy sanctua●● , and then I understand them . O Lord , I have seen an end of all perfection , but thy Commandments are exceeding broad . To thy Law , and to thy Testimonies let all men have recourse ; They that speak not according to this word , have no light in them . Behold all they that kindle fires , and compass themselves about with their own sparks ; Though they walk never so presumptuously and pleasantly in the fire , and the sparks they have kindled ; yet this shall they have at thy hand , they shall lie down in sorrow . As for me , O Lord , I am a stranger upon Earth , oh hide not thy Commandment from me . Suffer me not to choose unto my self any of those blind guides my vain minde or subtile adversary would accommodate me with . Lord whither should I go from thee ? Thou hast the words of eternal life . Let thy word be a Lamp to my feet , and a light unto my path ▪ Let thy Statutes be my Song in the house of my Pilgrimage . Grant that here beholding thy glory in this glass , when I awake up , I may be satisfied with thine Image . The hopeful Souls conflict between extremities . SVffer thy Servant , O Lord , who is but dust and ashes , thus to expostulate with thee in the bitterness of his Soul . Lord , what a riddle , and a wonder am I to my self ! How many characters read I in my heart , which I understand not ; and how many see I there , which I cannot read ? How oft am I in a great straight , my Soul being dejected , and my Spirit confounded within me ? how oft am I at a loss , and know not what to think of my self ? One while I finde my Soul somewhat confident in thee , and am ready to say , I shall never greatly be moved ; Thou Lord , of thy goodness seemest to have made my ●ill so strong . Anon , thou but hidest thy face , and oh how am I troubled ! One while my fingers seem to drop Myrrhe in following after thee ; and ere I am aware , my Soul carryeth me like the Chariots of Ammi-nadab . Anon , all my Wheels are taken off , and I finde nor foot , or heart , to draw or move toward thee . One while I can with joy and cheerfulness look into the Holy of Holies , through the vail of thy Sons flesh . Anon , with the Publican , I dare not so much as lift up my eyes unto heaven , and say , I am deservedly cast out of thy sight . One while I think the high holds of my heart levell'd to the foot of Christ , and the way of the Lord prepar'd in my Soul . A while after , I seem to descry Mountains yet unremov'd . Now I perswade my self thou hast in good measure cast my heart into the mold of Christianity ; Anon , I cry out , oh in how little am I a Christian ! I one while laugh at my weaknesses , follies and mistakes ; to consider how oddly , and strangely I cheat and deceive my self ; soon after I am astonish'd and confounded at fouler discoveries ▪ and then again , in hopes of thy pardoning and subduing my corruptions , I say return unto thy rest ô my Soul ; and yet I keep not long there . Every day new wonders appear within me , and I know I am far still from seeing to the bottom of my heart . Lord , all things are naked and bare before thee ; thou understandest my thoughts afar off : thou knowest my foolishness , and none of my sins are hid from thee ▪ Lord , though I know not what I am , yet I know thou canst make me what thou wilt . Search me , O God , try my heart and my reins , suffer not any way of wickedness to remain with me , but guide me in the way everlasting . Work truth in my inward parts , and in my hidden part make me to understand Wisdom . O let my heart be sound in thy Statutes , that I be not ashamed . The humble Soul's Agony with natural Pride . O Lord God of Hoasts , the terrible , and Omnipotent ; thou settest thy self in battel-array against the proud . How shall I approach thy presence with a proud heart , when the Mediator between thee and man admits none to him , but the humble and lowly ? Yet , oh meek Jesu ! amongst them certainly thou invitest those that are sensible of , that are heavie laden with their pride , and desire to be humble . Holy Father ! thy poor creature hath all the causes in the world to be humble ; whether I respect thee above , or hell beneath , or the weaknesses of body and mind in my self , or without me , the eminent gifts thou hast bestowed upon others , of the least of which I am not as uncaple as unworthy . Yet O Lord , none of these considerations will prevail on my corrupt perverse treacherous heart , without thy blessing , without thou set them home upon me . Thou canst level the Mountains , and bring down the high and lofty , and make the rough smooth , and the crooked straight ; Thy smallest breath can rend the Cedars . My sad experience with my natural fears , make me almost despair of prevailing against this corruption ; of ever performing the least part of my duty without this taint attending it . My God , my whole trust is in thee ; with thee I know all things are both possible and easie . I cast my spirit into thy hands , undertake for me . Be surety for thy servant in that which is good , that the proud do me no harm . Suffer me not to think the pride of my heart then mortified , when charm'd onely by some passionate reflection , or warm application ▪ Suffer me not to think it extinct , when with ▪ drawn onely , or hid in some corner of my brest . Suffer me not to make terms with this enemy , or conceit I am humbled , and be proud in that . Rather , oh Lord ! let the Messenger of Satan buffet me , so that thy grace be sufficient for me : Rather let him foyl me , so that I rise by my fals , and through thy grace prevail , by being overcome . Yet , oh Lord ! how long shall I cry out by reason of the oppression of the enemy ? I beseech thee for thy Anointed's sake ( and thou wilt not turn away his face ) let me not go all the day long this heavily , whilst the enemy magnifies himself , and triumphs over me . Arise , O Lord ! command deliverances for me : Attend unto my cry , for I am brought very low ; deliver me from my persesecutor , for he is too strong for me . Bring my Soul out of prison , that I my praise thy name ; Ô compass me about with Songs of deliverance . Open my mouth wide with thanksgiving , and let my tongue sing aloud of thy righteousness . The mortified Christian tolling his own knell . LOrd ! since death is my passage into thy presence , why sufferest thou the thought thereof to be terrible unto me ? This consideration affrights me more then death it self . O Lord , I cannot without some reluctance think , that suddenly I shall see man no more upon the face of the earth . Doubtless the light is pleasant to the eyes , and a joyful thing it is to behold the Sun . The Grave cannot praise thee , Death cannot celebrate thee , they that go down into the pit cannot hope for thy truth . The living , the living , he shall praise thee , as I desire to do this day . Consider ô Lord , I desire to walk before thee in truth , and with a perfect heart . O my God , take me not away in the midst of my dayes ; Thy years are throughout all Generations . Hast thou so little work for me to do , that thou allottest me so short a time , and bringest upon me sorrows and weaknesses so fast ? Lord , I came into the world on thy errand , and I live onely upon thy allowance , I am not to be my own carver . My God , my goodness extendeth not unto thee , thou needest neither my service , nor my being ; certainly 't is but nature in me , that thus affects to serve thee in life , when thou callest on me to glorifie thee by death . Let it abundantly content me , O Lord , that whether waking or sleeping , dead or alive , I shall be always thine , and always live together with Christ . Lord , help me to consider what a poor derivative thing I am , what a meer dependant upon thee : And let the consideration of thy Majesty and glory swallow up all those petty interests of my own , which I create in my self , to my self . Help me in every passage and particular of my life and death , to say as is right meet , & my bounden duty ; the will of my Lord be done . O Lord , let me not dare to be displeased at any thing , whatsoever it be , that is thy pleasure . Suffer me not , though with the softest voyce of my Soul , to interrogate upon thy proceedings , or to whisper to my self what 's the reason the Lord will thus deal with me . Though thou shouldst cut off like a Weaver my life , and deprive me of the residue of my years ; Though thou shouldst like a Lyon , break all my bones , and from day even till night with pining sickness and faintness make an end of me ; Yet let me be dumb and not open my mouth , because it is thy doing . Nay , O Lord , open my mouth wide , to say , Behold the unprofitable servant of the Lord , be it unto me as thou pleasest : Into thy hand Lord , I resign my Body and Soul ; Lord Jesus receive my spirit . Come Lord Jesus , come quickly . Amen . The Jubilee . THy Vows are upon me , O God , I will sing and give thanks . Open thou my lips , that my mouth may shew forth thy praise ; That I may extoll thee with the best member I have , and that my tongue may sing aloud of thy righteousness , and of thy goodness . Why is it Lord , that I am thus straightned towards thee , who art so enlarged unto me ? Why is it that my thanksgivings are usually confin'd to the very enquiry onely what I shall render unto thee for all thy benefits towards me ? But O Lord , what can I render unto thee , since all I have is thine ? First , O Lord , I prayse thee , that thou hast put it into the ▪ heart of thy servant , thus to ascribe all I have unto thee , and thus to give unto thee of thine own . From thy goodness , O Lord , I have received my being , and every thing , which maketh it not a burthen and a misery unto me . Thou openest the hand of thy liberality , and suppliest all my necessities . Lord , I praise thee for the many temporal blessings thou hast here afforded me ; and yet that thou hast not given me my portion in this life , or my good things in it . I prayse thee for those unutterable and endless joys which thou of thy grace hast prepared for me , and of which thou hast already wrought in me some participation by hope , through Christ , the fountain of all my good . Praysed be thy name for that discipline and method of grace which thou art pleased to take to fit me for that thy Kingdom . I prayse thee , O Lord , for bringing me into the wilderness , to humble me , to prove me , to know what was in my heart , and then to speak comfortable words to me . That thou art pleased , as a man chastneth his son so to chasten me ; to cross my will , and frustrate my designs , and all to do me good in the latter end . I prayse thee for correcting me in measure ; for considering how frail a creature I am , and not suffering my spirit quite to fail under thy hand . Oh , what great troubles and adversities hast thou shewed me ! and yet didst thou turn and refresh me , and broughtest me from the deep of Hell again . O Lord , thou knewest my Soulin all her adversities : When I said , I was cast out of thy presence , yet then wert thou neer unto me , and receivedst my prayer . In the multitude of terrible and distracting thoughts within me , thy comfort , O Lord , through thy sons blood , refresh'd my Soul . I prayse thee , O Lord , for the long striving of thy Spirit with me , whereas thou mightest without me offer of grace , have left me unto that Death , which I have more than once chosen . Lord , thou continually bearest with my evil manners ; Thou sparest when I deserve punishment , and according to thy unspeakable goodness , rewardest me good for evil . O Lord , I daily undo my self , and loose the works thou hast wrought : I daily pierce my Soul through with poysoned darts , yet thou art my continual help , and my constant health . How many times do both my flesh and my heart fail me ? Yet Lord , thou art alwayes the strength of my heart , and my portion for ever . They that follow after lying vanities , for sake their own mercies . But it is good for me to draw nigh unto my God ; I have put my trust in thy name , oh thou most High ! The Authors concluding Vote for himself and the Reader . O Lord , let the dross , and the hay and the stubble in this book be burn't with fire ; but the Author sav'd at thy great day , through thy Sons blood . Suffer no Reader to turn that to an occasion of uncharitableness toward me , which I design'd for his good . Suffer no Reader to think I sought my self , in that I have told him somewhat that thou hast done for my Soul . Grant also , that none may think of me beyond what with judicious and charitable eyes and ears he heareth of me , or seeth in me ; And Lord , thou knowest I have not the least cause to be proud of that . FINIS . Notes, typically marginal, from the original text Notes for div A50098e-420 Pray . 2. Pray . 3. Pray . 4. Pray . 5. Pray . 6. Pray . 7. Pray . 8. 
A01645	----	Gerards meditations written originally in the Latine tongue by Iohn Gerard Doctour in Divinitie, and superintendant of Heidelberg. Translated and revised by Ralph Winterton fellow of Kings Colledge in Cambridge. Meditationes sacrae. English Gerhard, Johann, 1582-1637. 1638 Approx. 576 KB of XML-encoded text transcribed from 260 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A01645 STC 11778 ESTC S103073 99838831 99838831 3220 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01645) Transcribed from: (Early English Books Online ; image set 3220) Images scanned from microfilm: (Early English books, 1475-1640 ; 1138:10) Gerards meditations written originally in the Latine tongue by Iohn Gerard Doctour in Divinitie, and superintendant of Heidelberg. Translated and revised by Ralph Winterton fellow of Kings Colledge in Cambridge. Meditationes sacrae. English Gerhard, Johann, 1582-1637. Winterton, Ralph, 1600-1636. Marshall, William, fl. 1617-1650, engraver. Gerhard, Johann, 1582-1637. Exercitium pietatis quotidianum quadripartitum. English. aut The fifth edition. [265, 323, [13], 155, [1] p. Printed by Thomas Buck, and Roger Daniel printers to the Universitie of Cambridge, [Cambridge] : MDCXXXVIII. [1638] A translation of: Meditationes sacrae. The first leaf is blank. With an additional title page, engraved, "Gerards meditations and prayers", signed: Will: Marshall. scul. "Gerards prayers: or, a daily practise of pietie. .. The sixth edition", a translation of his "Exercitium pietatis quotidianum quadripartitum", has separate dated title page and pagination; register is continuous. Reproduction of the original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Meditations -- Early works to 1800. Prayers -- Early works to 1800. 2004-08 TCP Assigned for keying and markup 2004-10 SPi Global Keyed and coded from ProQuest page images 2004-11 Judith Siefring Sampled and proofread 2004-11 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion GERARDS Meditations , Written originally in the Latine tongue By JOHN GERARD Doctour in Divinitie , and Superintendant of Heidelberg . Translated and revised By RALPH WINTERTON Fellow of Kings Colledge in CAMBRIDGE . The fifth edition . Printed by Thomas Buck , and Roger Daniel Printers to the Universitie of Cambridge . MDCXXXVIII . TO THE RIGHT HONOURABLE the Reverend Father in God JOHN Lord Bishop of ROCHESTER . IT was the answer of Vespasian to Apollonius desiring entrance and accesse for Dion and Euphrates two Philosophers : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . My gates are alwayes open to Philosophers : but my very breast is open unto thee . What Vespasian professed in word to Apollonius , the late Reverend Dean of SALISBURY hath performed indeed to me : The gates of his liberalitie and hospitalitie have never been barred against scholars and strangers : but the inward temple of his divine breast was unlocked unto me , and through that I saw his heart flaming with affection towards me . The experience of that his divine Philanthropie moved me formerly to desire entertainment for a stranger , not doubting of his wonted Philoxenie , not for Dion or Euphrates the Philosophers , but for Gerard the Divine , having then new put on an English mans habit . I obtained my desire . At SALISBURIE he was welcome . In citie and countrey afterwards he found good entertainment . After three yeares he came again to Cambridge . I furnished him with ink and paper . Then he resolved to take another progresse . On New-yeares day I left him on his way to Rochester . He promised not to divert to any place till he had seen your Lordship , and presented my most humble service . Happy Gerard , that may see your Lordship . O that I might but see once again those heavenly eyes whose first aspect and influence blessed me ! O that I might but kisse those saving hands which raised me ! O that I might but visit that temple , and worship that divine breast , where my soul found sanctuary ! If Gerard may , in part I shall . That which I cannot see with mine eyes , my dayly thoughts shall present unto me : Him whom I cannot reverence with cap and knee , I will alwayes honour in heart and minde : whither with the feet of my bodie I cannot walk , I will travel with all dutifull affection . But what shall I do to expresse my thankfulnesse ? He that hath scap'd shipwrack will hang up his sails to Neptune for a monument : I have none other sails but such as are made of thin paper , and those scarce yet drie . He that hath passed through the pikes , and is come off safe and sound , will offer a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Salus : I have no other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but my self : and that is but a poore scholars service . He that is recovered of a dangerous sicknesse , will do his devotions at Aesculapius his temple : My prayers shall alwayes be directed to Almighty God , who hath the hearts of all men in his hands , who opened the good Dean of SALISBURIES heart unto me : Unto him shall my prayers early and late be directed , to open unto the Bishop of ROCHESTER the treasury of all blessings temporall and eternall : And I hope the Reverend Father in God will accept this tribute of a devout soul. Servatus hath nothing else to give : But he shall alwayes remain Your Lordships most humbly devoted servant R. Winterton . To the ancient , religious , and learned Lady , the Lady COPPEN . THe earth is watered with drops from above , and in vapours sends them up again : The rivers come from the sea , and flow back again : The aire will cleave the rock to get up to its place again : The fire came down from heaven , and thither it tends up again . From the mixture of these elements , all bodies have their temperaments : Those have in them a character of naturall gratitude , and these should follow them . This character an illiterate man may see in creatures without sense ; and he that is learned may reade to the life in creatures that have sense . Man is the Epitome of all perfections in other creatures : But without this character he is like to none of them . He hath spent his time ill at the Vniversitie that denies the first principles , and he would be sent back again to learn the first elements . In the soul of man , as Galen saith , there is an art of arts , and in the bodie of man an instrument of instruments : Reason is the art , and the hand is the instrument : I have both , and both are the Lady COPPENS . I have reason to acknowledge it , and an hand to subscribe to it . Your Ladiships servant Ra●●h Winterton . To the Right Worshipfull my most munificent friend and benefactour , Sr JOHN HANBURIE Lord of Kelmash in Northamptonshire . A Generous benefactour writes what he gives in running water ; so doth Sr John Hanburie : A thankfull receiver writes what he receives in a pillar of marble ; so would Ralph Winterton . The one professeth the art of forgetfulnesse ; so do you : The other practiseth the art of remembrance ; so will I. Six yeares are passed since the golden streams of your bountie flowed down upon me : But the water of Lethe hath not yet washed them out of my memorie . I hope I shall never be sick of a lethargie : But it is good to use a help for memorie . A benefit once received ought alwayes to be remembred : Mans alwayes is not alwayes : Come death , farewell memorie . Letters after the death of them to whom they are sent , are usually burnt for waste papers . Therefore I durst neither trust the one nor the other with keeping the record of your bountie , and my thankfulnesse : knowing that death for certain will blot out memory , and fire may burn up the Registers office . It may be your bountie would have been well pleased with a private acknowledgement : But my dutie could not be satisfied without a publick monument . None more publick then that which hath passed through the presse : For that of one can make a thousand ; so it did formerly . But now I have made fifteen hundred witnesses of my thankfull remembrance : and more may hereafter . Gerard where he is known is in favour every where : But he is no where without Sr JOHN HANBURIE , At whose service GERARD is and his Translatour RALPH WINTERTON . To the Worshipfull my very worthy friends , Mr Nathanael Henshaw of Valence in Essex , Mr Benjamin Henshaw of Cheap-side in London , and Mr Thomas Henshaw of Saffron-Walden in Essex . IT is reported by Tacitus , that Licinius grew so stupid , that if he had not been put in minde by others , he had forgot himself to be a Prince . If I should forget the HENSHAVVES , I should forget my self to be a man : For an unthankfull man is no man , but an enemie to God and man : so the Persians were wont to call him . Where bounty hath an hand to give , thankfulnesse should have an hand to write received . I have formerly recorded with mine own hand your names in the catalogue of my benefactours : And that hand should deserve to be cut off , if it should now expunge them . The old copie may decay : I thought good therefore now to renew it . Gerards Meditations had never seen English light for me , if yours and others bountie had not set my head on work to finde out some occasion to give publick testimonie of my thankfulnesse : If Gerard had not been , I might still have been to seek for an occasion . As often therefore as Gerard and I live together , at every impression you may challenge at my hands a new expression of my service . This debt I shall be alwayes readie to pay , but not as men pay money : for that being once paid can be required no more : But this I shall be alwayes paying , and still remain your debter . Ità testor R. WINTERTON . SOme say that plants do better grow ▪ When they 're translated to and fro : I 'm sure , when books translated be , They more and more do fructifie . Gerard did bring forth fruit before , But now it is deriv'd to more : What be beyond the sea did sow , Now Englishmen at home may mow . Come Countreymen , take what is yours , The crop's brought home unto your doores . John Boh●am . IF pleasure may or profit may thee move : Here 's that which may deserve thy chiefest love . If thou desirest riches to enjoy : The doore is open to the treasurie . If beautie please : On this glasse cast thine eye , Here 's that will soul and bodie beautifie . If honour please : The way 's prepar'd for thee , To honour him whose service honours thee . If thou beest hungrie , thirstie : Taste and see Christs flesh and bloud presented unto thee . If thou beest naked : To this wardrobe hie , Where Christ his robe of righteousnesse doth lie . If sick thou art : For every maladie Here is a very present remedie . If thou thy self defiled hast with sinne : Here is a fountain for to bathe thee in . If thou delightst in flowers : Here do grow Such flowers as Art and Nature ne're could show . Choose what thou wilt , here 's what thou canst desire , Riches , and beautie , honours , and attire , Meat , drink , and med'cine , and a living spring , A paradise of every pleasant thing . Here 's heaven on earth , ( if heaven on earth can be ) And so I wish thee to go in and see . Francis Winterton . GErard of late was but in Latine read , But now he hath his language altered : Behold a change ! see how Arts pencill can A Latine turn into an English-man . Gerard in this ten thousand doth excell , In three moneths space to speak our tongue so well . Thomas Bonham . REader , if thou fain wouldst know , To whose labours thou dost ow These sacred lines , think who't may be Seeks thy souls good , and that is he . Some say these writings Gerards be : He wrote indeed , but not to thee . He was to those that learned were , To thee he was not though be were . Before , thou couldst not understand , He 's now translated to thy hand . Reade him , and use him as thy friend , And hee 'l be thine unto the end . William Norrice . THou that desir'st on earth a blessed end , And seek'st the way to th' heavens to ascend , Resort to Gerard : hee 'l direct the way Whereby thou mayst ascend and live for ay . Thou needst no guide , 't is easie to be gone , All lets removed are by Winterton . The way 's made plain , which was before obscure , That thou thereby mayst heavenly blisse procure . Endeavour then this way to walk aright : And it will lead thee to eternall light . T. Gore . UPon a good the more communicate We alwayes set a better estimate : The sunne it self , though of it self most bright , None would admire , did not he see its light : Gerard himself , though of himself hee 's good , Had not been so to us , not understood . This mov'd my friend this Gerard to translate , Gods glory and thy good to propagate . Edward Bonham . The table for direction to finde out any Meditation contained in this book . Meditation 1 OF confession of sinne . Page 1 Meditation 2 An exercise of repentance , from the crosse of Christ. Page 7 Meditation 3 Of the fruit of true and serious repentance . Page 12 Meditation 4 A meditation upon the name of JESVS . Page 19 Meditation 5 An exercise of faith , from the love of Christ in the agonie of death . Page 23 Meditation 6 Consolation for the penitent , from the crosse of Christ. Page 28 Meditation 7 Of the fruit of the Lords passion . Page 34 Meditation 8 Of the certaintie of our salvation . Page 39 Meditation 9 That God alone is to be loved . Page 44 Meditation 10 Of our reconciliation with God. Page 51 Meditation 11 Of the satisfaction made for our sinnes . Page 56 Meditation 12 Of the nature and properties of true faith . Page 61 Meditation 13 Of the spirituall marriage of Christ and the soul. Page 68 Meditation 14 Of the mystery of Christs incarnation . Page 74 Meditation 15 Of the saving fruit of Christs incarnation . Page 80 Meditation 16 Of the spirituall repast of the godly . Page 85 Meditation 17 Of the fruits of Baptisme . Page 91 Meditation 18 Of the saving communion of the body and bloud of Christ. Page 97 Meditation 19 Of the mystery of the Lords supper . Page 102 Meditation 20 Of due preparation before we come to the Lords supper . Page 107 Meditation 21 Of Christs ascension . Page 112 Meditation 22 An homilie of the holy Ghost . Page 118 Meditation 23 Of the Churches dignitie . Page 125 Meditation 24 Of predestination . Page 132 Meditation 25 Of the saving efficacie of prayer . Page 139 Meditation 26 Of the holy angels guarding us . Page 146 Meditation 27 Of the devils treacheries . Page 153 Meditation 28 Generall rules for the leading of a godly life . Page 159 Meditation 29 Of shaking off securitie . Page 166 Meditation 30 Of the imitation of the holy life of Christ. Page 174 Meditation 31 Of the denying of a mans self . Page 180 Meditation 32 Of the true rest of the soul. Page 187 Meditation 33 Of a pure conscience . Page 193 Meditation 34 Of the studie of true humilitie . Page 201 Meditation 35 Of fleeing from covetousnesse . Page 206 Meditation 36 Of the properties of true love and charitie . Page 214 Meditation 37 Of the studie of chastitie . Page 222 Meditation 38 Of the flitting swiftnesse of this present life . Page 229 Meditation 39 Of the worlds vanitie . Page 236 Meditation 40 Of the profit of tentations . Page 244 Meditation 41 Foundations of Christian patience . Page 250 Meditation 42 How we must overcome tentations by perseverance . Page 257 Meditation 43 Of the daily meditation of our death . Page 262 Meditation 44 Consolation at the death of friends . Page 268 Meditation 45 Of the last judgement . Page 277 Meditation 46 Of the desire of eternall life . Page 283 Meditation 47 Of the beatificall vision of God in heaven . Page 290 Meditation 48 Of our fellowship with the angels in heaven . Page 296 Meditation 49 Of the grievousnesse of hell-torments . Page 302 Meditation 50 Of the eternitie of hell-torments . Page 309 Meditation 51 Of the spirituall resurrection of the godly . Page 316 Meditat. I. Of true confession and acknowled●ment of sinne . Confession is to cure sinne A very present medicine . HOly God , just Judge , my sinnes are alwayes in my sight , I have them alwayes in my minde : every day I think of the judgement , because death hangs over my head every houre . Every day I think of the judgem●●●●ecause I must give an account for every day , in the day of judgement . I examine my life , and behold , it is altogether vain or profane . Vain and unprofitable are many of my actions , my speeches much more , and my thoughts most of all . Neither is my life vain onely , but profane also , and ungodly : I finde in it nothing that is good : for though something in it may seem good , yet it is not truely good and perfect , because the contagion of originall sinne and my corrupt nature hath polluted it . Holy Job said , I was afraid in regard of all my works . If the holy man so complain , what shall the ungodly do ? All our righteousnesse is as the cloth of a menstruous woman . If our righteousnesse be such , what then shall our unrighteousnesse be ? If you shall do all things ( saith our Saviour ) which are commanded you , yet say , We are unprofitable servants . If we are unprofitable when we obey , surely we shall become abominable when we transgresse . If I owe my self unto thee , and all that I can , yea though I should not sinne : what shall I be able to give unto thee , holy God , to redeem me from sinne ? Our seeming righteousnesse , if it be compared with the divine righteousnesse , is meere unrighteousnesse . A little light may shine in the darknesse : but being set in the light of the sunne , is darkened . The wood not brought to the rule may appeare straight : but , if it be applied to the rule , is found , by some eminent exc●escence , where it is crooked . The image of the seal may appeare perfect in the eyes of the beholders , and yet it may be much imperfect in the eye of the artificer : Even so , that which glittereth in the estimation of the worker , is oftentimes base and sordid in the discretion of him that judgeth : For the judgements of God are of one kinde , and the judgements of men are of another . The memorie of many sinnes doth affright me : and yet there are many more that I do not know of . Who knows how oft he offendeth ? cleanse me , O Lord , from my secret faults . I dare not lift up mine eyes unto heaven , because I have offended him which dwelleth in the heavens . In earth I finde no refuge : for what favour can I expect of the creatures , when I have offended the Lord of the creatures ? My adversary the devil accuseth me , and saith unto God , Thou most just Judge , judge him to be mine for his sinne , that would not be thine by grace . He is thine by nature , but he is mine by delighting in his sinnes . He is thine by thy passion , but he is mine by perswasion . He is disobedient unto thee , and obedient unto me . He received of thee the robe of immortalitie , and innocencie : He hath received from me the raggs of unrighteousnesse . He hath cast off thy cloth , and put on mine . Adjudge him therefore to be mine , and to be damned with me . All the elements accuse me : The heaven saith , I have given thee light for thy comfort . The aire saith , I have given thee all manner of fowls to be at thy command . The water saith , I have given thee divers kindes of fishes for thy meat . The earth saith , I have given thee bread and wine for thy nourishment . And yet thou hast abused all these to the contempt and dishonour of our creatour : Therefore let all our benefits be turned to thy punishments . The fire saith , Let me burn him . The water saith , Let me drown him . The aire saith , Let me fanne and winnow him . The earth saith , Let me swallow him up . And hell saith , Let me devoure him . The holy Angels , which were appointed by God to minister unto me in this life , and to be my consorts in the life to come , they accuse me : And by my sinnes I have deprived my self of their ministery in this life , and hope of their fellowship in the life to come . The voice of God , that is , his divine law accuseth me : either I must fulfill it , or perish . To fulfill it , it is impossible : To perish everlastingly , it is intolerable . God the most severe judge , and most powerfull executour of his eternall law , accuseth me : Him I cannot deceive , for he is wisdome it self : From him I cannot fly , for he is power it self reigning every where . Whither then shall I flie ? To thee O Christ my alone Redeemer and Saviour . My sinnes are great indeed : but thy satisfaction is greater . My unrighteousnesse is great , but thy righteousnesse is greater . I acknowledge : forgive thou . I set open : shut thou . I uncover : cover thou . In me there is nothing , but that which will condemne me : In thee there is nothing , but that which will save me . I have committed many things , for which most deservedly I might be condemned : Thou hast omitted nothing , whereby I might be saved . I heare a voice in the canticles , which bids me hide my self in the clefts of the rock . Thou art that rock , thy wounds are those clefts of the rock : In them will I hide my self against the accusations of all the creatures . My sinnes crie aloud , even unto heaven : but thy bloud , which was poured forth for my sinnes , cries louder . My sinnes are strong to accuse me before God : but thy passion is of more force to defend me : The unrighteousnesse of my life is powerfull to condemne me : but thy most perfect righteousnesse is more powerfull to save me . I appeal therefore from the throne of thy justice to the throne of thy mercie : Neither dare I appeare in judgement , unlesse thou interpose thy most holy merits betwixt me and thy judgement . Meditat. II. An exercise of repentance from the crosse of Christ. Thy Saviour on the crosse did choose , To save thy life , his own to lose . BEhold thou faithfull soul the grief of him that suffered , the wounds of him that hanged , the torments of him that died on the crosse . That head , at which the angels tremble , is crowned with thorns . That face , which was most beautifull above the sonnes of men , is defiled by the spittings of the ungodly . Those eyes , which were more bright then the sunne , are darkened in death . Those eares , which were wont to heare angelicall praises , do ring now with the proud speeches , and the derision of sinners . That mouth , out of which did proceed most divine oracles ; that mouth , which taught the angels , hath no other drink but gall and vineger . Those feet , which are to be adored , are fastned with nails . Those hands , which stretched forth the heavens , are stretched forth on the crosse , and nailed . That body , which was the most sacred temple of the deitie , is whipped , and wounded with the speare : neither remains there any part in him save onely a tongue , and that , to pray for them that crucified him . He that reigneth with the Father in the heavens , is by sinners grievously afflicted on the crosse : God dies upon the crosse : God suffers : God poureth forth his bloud . Judge the greatnesse of the danger by the greatnesse of the prize . Judge the danger of the disease by the value of the remedie . Surely those wounds were great indeed , which could no otherwise be cured , but by the wounds of the living and quickening flesh . Surely that disease must needs be great , which could not be cured but by the death of the physician . Consider , thou faithfull soul , Gods most fierce anger against us . After the fall of our first father , the eternall , onely begotten , and well beloved sonne of God becomes suter unto his Father for us : And yet his anger was not turned away from us . He by whom the world was made , interceded for us , became our advocate , and took the cause of us miserable sinners upon himself : And yet his anger was not turned away from us . Our Saviour took upon him our flesh , that by the glorie of the divinitie , communicated unto the humanitie , he might expiate and purge our sinfull flesh : that by the saving vertue of his most perfect righteousnesse communicated unto our nature , he might wipe away that venemous qualitie of sinne which cleaveth to our nature , and in stead thereof conferre grace upon us : And yet his anger was not turned away from us . Our sinnes and the punishment of our sins he taketh upon himself . His body is bound , whipped , wounded , pierced , crucified , buried . His bloud , like a dew , distilled most copiously down all his members at his passion . His most holy soul is made sorrowfull above measure , yea even unto death . He feels the pains of hell . The eternall Sonne of God crieth out that he is forsaken of God. So great was his bloudie sweat , so great was his anguish , that he which comforteth the angels , stood in need of an angel to comfort him . He dies who is the authour and giver of life to every living thing . If this comes to pa●se in the green tree , what shall become of the dry wood ? If this comes to passe in the just and holy , what shall become of sinners ? How shall God punish us for our own sinnes , who is so wrathfully displeased with his own sonne for other mens sinnes ? If his sonne is so grievously punished , shall we his servants think to escape alwayes unpunished ? What shall the reprobate suffer , if such be the sufferings of his best beloved ? If Christ departed not without a scourge , and yet came into the world without sinne , what scourges do they deserve which come into the world in sin , live in sin , and depart in sinne ? The servant rejoyceth , whilest the sonne is in grievous dolour and pain ; and that , for his sinne . The servant heapeth up the anger of God , whilest the sonne doth thus labour to pacifie and appease his Fathers wrath . Oh the infinite anger of God! oh his unspeakable furie ! oh the inestimable rigour of his justice ! He which is thus enraged against his onely and best beloved sonne , the partaker of his own essence ; and that , not for any sinne of his own , but because he intercedeth for the servant : what will he do to the servant that persevereth and continueth still securely in his sinnes ? Let the servant fear and tremble , and be sorrowfull for his own merits , when the sonne is thus punished , and yet not for his own . Let the servant fear , who ceaseth not to sinne , when the sonne of God is thus afflicted for sinne . Let the creature fear , which hath crucified his Creatour . Let the servant fear , which hath slain his Lord. Let the sinner and the ungodly fear , which hath thus tormented the pious and the godly . Beloved , let us heare his cries , let us behold his teares : he cries from the crosse . Behold O man what I suffer for thee : I cry unto thee , because I die for thee : behold the punishments that I suffer : behold the nails with which I am pierced , and see if any grief be like unto my grief . Although my outward grief be thus great , yet my inward grief is more grievous , because I finde thee so unthankfull . Have mercy , have mercy on us , thou whose propertie it is to have mercy , and convert our stony hearts unto thee . Meditat. III. Of the fruit of true and serious repentance . Our Saviour cry'd , Repent , repent , As John that 'fore our Saviour went. THe foundation and beginning of holy life is saving repentance . For where there is true repentance , there is remission of sinnes : And where there is remission of sinnes , there is the grace of God : And where there is the grace of God , there is Christ : And where Christ is , there is his merit : And where there is Christs merit , there is satisfaction for sinnes : And where there is satisfaction for sinnes , there is righteousnes : And where there is righteousnesse , there is joy and tranquillitie of conscience : And where there is tranquillitie of conscience , there is the holy Spirit : And where the holy Spirit is , there is the sacred and holy Trinitie : And where the holy Trinitie is , there is eternall life : Therefore where there is true repentance , there is eternall life . Where there is not true repentance , neither is there remission of sinnes , nor the grace of God , nor Christ , nor his merit , nor satisfaction for sinnes , nor righteousnesse , nor tranquillitie of conscience , nor the holy Spirit , nor the holy Trinitie , nor eternall life . Why therefore do we deferre our repentance ? and why do we procrastinate it from day to day ? To morrow is not ours , and to repent truely is not in our power : And in the day of judgement we must give an account not onely for to morrow , but also for the present day . To morrow is not so certain , as the destruction of the impenitent is certain . God hath promised remission to the repentant : but he hath not promised to morrow . There is no place for Christ his satisfaction , where there is not true contrition in the heart . Our sinnes do separate betwixt God and us , so saith the Prophet Esay . And by repentance we return again unto him . Acknowledge and bewail thy sinnes : so shalt thou finde God in Christ appeased towards thee . I blot out thine iniquities , saith the Lord : Therefore our sinnes are enrolled in the court of heaven . Turn away thy face from my sinnes , begs the Prophet : Therefore our iniquities are set in the sight of God. Be converted unto us O God , prayeth Moses : Therefore our sinnes do separate us from God. Our sinnes have answered us , complaineth Esay : Therefore they accuse us before Gods judgement-seat . Cleanse me from my sinnes , prayeth David : Therefore our sinnes appeare most foul and filthie in the sight of God. Cure my soul , for I have sinned against thee , prayeth the same David : Therefore sinne is the disease of the soul. Whosoever shall sinne against me , I will blot him out of my book , saith the Lord : Therefore for our sinnes are we blotted out of the book of life . Cast me not away from thy face , prayeth the Psalmist : Therefore for our sinnes God casts us off . Take not thy holy Spirit from me : Therefore as bees are driven away with smoak , and pigeons with ill savours : so by our sinnes is the holy Spirit driven out of the temples of our hearts . Restore me the joy of thy salvation : Therefore sinne doth torment the minde , and dry up the moisture of the heart . The earth is defiled by the inhabitants thereof , which have transgressed the law , crieth Esay : Therefore sinne is a contagious and infectious poison . Out of the deeps have I cryed unto thee O Lord , saith the Psalmist : Therefore our sinnes presse us down unto hell . We were sometimes dead in our sinnes , saith the apostle : Therefore sinne is the spirituall death of the soul. By mortall sinne man loseth God : God is the infinite and incomprehensible good : Therefore to lose God is an infinite and incomprehensible evil . As God is the chiefest good , so sinne is the chiefest evil . Punishments and calamities are not absolutely evil : for many times there comes good of them . Yea rather it appeares that they are good , because they come from God who is the chiefest good ; from whom can proceed nothing but that which is good . They were in the chiefest good , to wit , in Christ : And the chiefest good cannot partake in that which is evil truely so called . And moreover they leade us unto the chiefest good , that is , to life everlasting . Christ by his passion entred into his glorie : And so do Christians by tribulations enter into eternall life : Therefore sinne is the chiefest evil , because it withdraws us from the chiefest good . The nearer thou comest unto God , the further thou departest from sinne : The nearer thou comest unto sinne , the further thou departest from God. How saving therefore is repentance , which withdraws us from sinne , and brings us back again unto God! Sinne is measured by the greatnesse of him that is offended : But him the heavens & the earth cannot contain : In like manner such is our repentance as he unto whom we return by repentance . The sinner is accused by his conscience , which he hath defiled ; by the Creatour , whom he hath offended ; by the sinnes , which he hath committed ; by the creatures , which he hath abused ; and by the devil , by whom he hath been seduced . How saving then is repentance , which frees us from such accusations ! Let us make haste therefore , let us make haste to such a saving medicine for such a grievous disease . If thou repentest at thy death , thou dost not leave thy sinnes , but thy sinnes leave thee . Thou shalt scarce finde any one that repented truely at his death , unlesse it were the thief upon the crosse . Fourteen yeares have I served thee , said Jacob to Laban , it is time now that I should provide for mine own house : And if thou hast served the world and this life so many yeares , is it not fit that thou shouldest begin now to make provision for thy soul ? Every day doth our flesh heap sinne upon sinne : Let the Spirit therefore every day wash them away by repentance . Christ died that sinne might die in us : And shall we suffer that to live and reigne in our hearts , for the destroying whereof the sonne of God himself died ? Christ enters not into the heart of man by grace , unlesse John Baptist prepare the way by repentance . God poureth not the oyl of mercie , but into the vessel of a contrite heart . God doth first mortifie us by contrition , that afterwards he may quicken us by the consolation of the Spirit . He first leads us into hell by serious grief , that afterwards he may bring us back again by the taste of grace . Elias first heard a great and strong winde , overturning mountains , and cleaving rocks ; and after the winde an earthquake ; and after the earthquake there appeared fire . At length there followed a small and still voice . In like manner terrour goes before the taste of Gods love , and sorrow before comfort . God bindes not up thy wounds , unlesse thou lay them open by confession , and bewail them . He covers not , unlesse thou first uncover . He pardons not , unlesse thou first acknowledge . He justifies not , unlesse thou first condemne thy self . He comforts not , unlesse thou first despair in thy self . This true repentance God by his holy Spirit work in us ! Meditat. IIII. Of the name of JESVS . Blessed , blessed name of Jesus , Who tormented was to ease us . O Good Jesus be thou my Jesus : for thy holy names sake have mercy on me . My life condemnes me : but the name of Jesus shall save me : For this thy names s●ke , do unto me according to thy name : & seeing that thou art a true and a great Saviour , surely thou dost respect those that are sinners indeed , yea great sinners . Have mercie on me , O good Jesus , in the time of mercie , that I be not condemned in the time of judgement . If thou receive me into the bosome of thy mercy , thou shalt have never the lesse room . If thou bestow upon me the crumbes of thy goodnesse , yet thou shalt want never the more : For me thou wast born , for me thou wast circumcised , to me also thou art become a Jesus : How sweet and delightfull is this name ! For what is Jesus , but a Saviour ? and what harm can happen to those that are saved ? what else can we desire , or expect beyond salvation ? Receive me , Lord Jesus , into the number of thy sonnes , that together with them I may land thy holy and saving name . Though I have lost my integritie : yet thou hast not forgotten thy mercy . Though I had power to lose and condemne my self : yet thou in thy mercie art more powerfull to save me . Lord do not thou so look upon my sinnes , as to forget thy mercy : do not so ponder and weigh my offences , that they overpoise thy merit : do not so remember my wickednesse , as therefore to forget thy goodnesse . Remember not thy anger against my guiltinesse : but remember thy mercie towards my miserie . Thou who hast given me a minde to desire thee , withdraw not thy self from my desire ▪ Thou who hast shewed unto me my unworthinesse , and just damnation , hide not from me thy merit , and the promise of everlasting salvation . My cause is to be tried at the heavenly tribunall : but this is my comfort , that in the court of heaven thou hast assigned unto thee the name of a Saviour : for that name was brought down from heaven by an angel . O most mercifull Jesus , to whom wilt thou be Jesus , if not to miserable sinners that seek thy grace and salvation ? They that trust in their own righteousnesse and holinesse , seek salvation in themselves : but I flie unto thee my Saviour ; for I finde nothing in my self worthy of eternall life : Save the condemned : shew mercie to the sinner : justifie the unrighteous : absolve the accused . Thou Lord art truth , thy name is holy and true . Let thy name also become true in respect of me , and become thou my Jesus and Saviour . Be thou unto me Jesus in this present life , be thou unto me Jesus in death , be thou unto me Jesus in the last judgement , be thou unto me Jesus in the life which is everlasting . I know thou wilt , sweet Jesus : for as thou art immutable in thy ess●nce , so also thou art immutable in thy mercy . Thou wilt not change thy name , Lord Jesus , for my sake alone , who am a miserable sinner : Yea rather thou wilt become my Saviour ; For thou dost not cast out him that cometh unto thee . Thou that hast given me a will to come unto thee , grant also unto me that coming I may be received : For thy words are truth and life . Let the propagation of originall sinne within me condemne me : yet thou art my Jesus . Let my conception in sinne condemne me : yet thou art my Jesus . Let my forming in sinne and under the curse condemne me : yet thou art my Saviour . Let the corruption of my nativitie condemne me : yet thou art my Saviour . Let the sinnes of my youth condemne me : yet thou art my Jesus . Let the course of my whole life , defiled with most grievous sinnes , condemne me : yet thou art still my Jesus . Let de●th the just punishment of my many and grievous sinnes and offences condemne me : yet thou art my Saviour . Let the severe sentence in the last judgement condemne me : yet thou art my Jesus . In me is sinne , reprobation , damnation : In thy name is righteousnesse , election , salvation . I was baptized in thy name : I beleeve in thy name : In thy name will I die : In thy name will I rise again : In thy name will I appeare in judgement . In this name are all good things prepared for us , and shut up as it were a treasure : So much are they diminished , as my diffidence is increased : which that it may be farre from me , I beseech thee by this thy name , good Jesus , that for my sinne and unbelief I be not damned , whom by thy precious merit and saving name thou wouldst have saved . Meditat. V. An exercise of faith from the love of Christ in the agonie of death . The grace of Jesus Christ to me Is th' onely true felicity . SEe Lord Jesus , how injurious I am to thy passion : My heart is vexed , and my soul is very sorrowfull ; because I have no good works of mine own ; because I have no merits : when as thy passion is my action , thy works my merits . I am injurious to thy passion , when as I seek for the supplement of my works , whereas it is in it self all-sufficient . If I should finde righteousnesse in my self , thy righteousnesse would profit me nothing , or else I should not so much desire it . If I seek for the works of the law , by the law shall I be condemned : But I know that now I am no longer under the law , but under grace . I have lived wickedly , I have sinned , holy Father , against heaven and before thee , I am not worthy to be called thy sonne , yet thou wilt not refuse to call me thy servant . Deny me not , I pray thee , the fruit of thy passion : let not thy bloud wax barren , but let it bring forth fruit , and deliver my soul. My sinnes have alwayes lived in my flesh : but , I intreat thee , let them at length die with me . Hitherto the flesh hath alwayes ruled over me , but let the Spirit at length triumph : Let the outward man be subject to corruption and worms , that the inward man may be glorified . Hitherto I have alwayes given way to the suggestions of the devil ; but grant hereafter , I beseech thee , that I may trample them under my feet . Satan is readie at hand to accuse me ; but he hath nothing in me . The sight of death affrighteth me ; but death is the end of my sinnes , and the beginning of an holy life . Now at length shall I be able perfectly to please thee , O my God : Now at length shall I be confirmed in goodnesse and vertue . Satan terrifieth me with my sinnes , but let him accuse him which took upon him my infirmities , whom the Lord hath smitten for my sinnes : The debt which I ow is great indeed , and I cannot pay any part thereof : but my trust is in the riches and bounty of him that hath undertaken the payment . Let him discharge me , who hath made himself suretie for me : Let him pay for me , who took my debt upon himself . I have sinned , O Lord , and my sinnes are many and grievous : But this horrible sinne I will not commit , to make thee a lyar , who by thy words , works , and oath dost testifie that satisfaction is made for my iniquities . I am not afraid by reason of my sinnes : for thou art my righteousnesse . I am not afraid by reason of my ignorance : for thou art my wisdome . I am not afraid of death : for thou art my life . I am not afraid of my errours : for thou art my truth . I am not afraid of corruption : for thou art my resurrection . I am not afraid of the sorrows of death : for thou art my joy . I am not afraid of the severitie of judgement : for thou art my righteousnesse . Distill upon my withered soul the dew of thy grace and quickening consolation . My spirit waxeth dry : but it shall shortly rejoyce in thee . My flesh doth languish , and is withered : but it shall shortly bud forth . I am subject to corruption : but thou shalt deliver me from corruption : for thou hast delivered me from all evils . Thou hast created me : How then can the workmanship of thy hands be dissolved ? Thou hast redeemed me from all mine enemies : How then can death have rule over me ? Thou hast bestowed thy body and bloud and all that thou hadst , yea even thy self for my salvation : How then shall death withhold them , which thou hast redeemed with so precious a ransome ? Thou , Lord Jesus , art righteousnesse it self : So then my sins cannot prevail against thee . Thou art life it self , and the resurrection : So then my death cannot prevail against thee . Thou art God : Therefore Satan cannot prevail against thee . Thou hast given me the earnest of thy Spirit : in that do I glorie , in that do I triumph , and am fully perswaded , without doubting , that I shall be admitted to the marriage of the Lambe . Most deare bridegroom , thou art my wedding-garment , which I put on in baptisme : thou shalt cover my nakednesse , neither will I sow the supplement of my righteousnesse to this most precious and beautifull garment . What is mans righteousnes , but the cloth of a menstruous woman ? How then can I dare to patch that most precious garment of Christs righteousnesse with this abominable ragge ? In this garment will I appear before thy face in judgement , when thou shalt judge the world in righteousnesse and equitie : In this garment will I appear before thy face in the kingdome of heaven : This garment shall cover my confusion and reproch , that no man remember it any more for ever : There shall I appear glorious and holy in thy sight : And this my flesh , this my body shall be arayed with beatificall glory , which glory shall be everlasting , and without end . Come Lord Jesus , and whosoever loveth thee let him say , Come . Meditat. VI. Consolation for the penitent , from the crosse of Christ , gathered chiefly out of Anselm . Christs crosse my crown I do esteem , What 's ' ever heathen men do deem . ALl the glorie of the godly consists in the ignominie of the Lords passion : All the rest of the godly consists in the wounds of our Saviour , our life in his death , our glory in his exaltation . How great is thy mercy , O heavenly Father and Almighty God! Of my self I could offend thee , but of my self I could not appease thee : Thou therefore in Christ dost reconcile me unto thee . Behold therefore , holy God , the holy pledge of his flesh , and forgive the guiltinesse of my flesh : Have respect unto what thy Sonne hath suffered for me , and forget what thy wicked servant hath done against thee : My flesh doth provoke thee to anger : Let the flesh of Christ I beseech thee , move thee to mercy . It is much that my wickednesse hath deserved : but it is much more that the holinesse of my redeemer hath merited . Great is my unrighteousnesse , but much more great is the righteousnes of my redeemer . For as much as God is higher then man , so much is my wickednesse lower then his goodnesse , both in qualitie and quantitie . I am wholly thine by condition , grant also that by love I may be wholly thine . Thou that makest me to ask , make me also to receive ; Thou that grantest unto me to seek , grant unto me also to finde ; Thou that teachest me to knock , open unto me when I knock . To desire , I have from thee : Let me have from thee also to obtain . To will , I have from thee : Let me have from thee to do also . Holy God , just Judge ! If my sinnes be concealed , they are uncurable : if they be seen , they are detestable : they do burn me with grief , and do much more terrifie me with fear . Do not withhold , I pray thee , thy true mercy where thou findest so true miserie . Great is the sinne which thou findest here , but let thy grace be greater and more plentifull . Holy Father , poure not I beseech thee thy wrath upon me , seeing that thou hast smitten thy Sonne for me . O holy Jesus , deliver me from the wrath of God , thou that didst take it upon thy self for my sake upon the crosse . O holy Spirit , protect me by thy consolation against the wrath of God , thou that in the gospel hast declared mercie to the contrite and penitent . O holy God and just Judge , I finde no place to flie unto from the presence of thy wrath : If I ascend up into heaven , thou art there : If I descend into the deep , behold thou art there also : If I take the wings of the morning , and dwell in the utmost parts of the sea , there also shall thy hand lead me , and thy right h●nd lay hold on me : Unto Christ therefore will I flie , and hide my self in his wounds . O mercifull God , behold the body of thy Sonne wounded in every part , and look not upon the wounds of my sinnes . Let the bloud of thy Sonne wash me from all my spots . Heare his most ardent prayers offered unto thee for the salvation of the elect . O holy God and just Judge , my life affrights me : for if it be exactly examined , it is either sinne , or barrennesse : And if there seem to be any fruit in it , it is either counterfeit , or imperfect , or some wayes corrupted ; so that it cannot please thee , yea it must needs displease thee . Truly , all my life is either sinfull and damnable , or unfruitfull and contemptible . But why should I separate unfruitfull and damnable ? Certainly , if it be unfruitfull , it is damnable : for every tree that bringeth not forth good fruit , is hewen down and cast into the fire . Not onely the tree that bringeth forth ill fruit , is cast into the fire : but that also which bringeth forth no fruit . The goats affright me , for they were set on the left hand of the judge , not because they did any evil , but because they did no good . To the hungry they gave no meat : To the thirsty they gave no drink . Therefore thou withered and unfruitfull tree , which hast deserved everlasting fire , what wilt thou answer in that day when thou shalt give account for all the time spent in this life even to the twinkling of an eye ? An hair shall not perish from thy head , nor a moment from time . O the straits ! On this side shall be thy sinnes accusing : On that side justice terrifying : Underneath thee the horrible pit of hell gaping : Above thee the angry judge condemning : Within thee thy conscience burning : Without thee the world flaming . The just man shall scarce be saved : Whither then shall the sinner thus taken unawares betake himself ? To lie hid , it is impossible : To appear it is intolerable . From whence then shall I seek for the salvation of my soul ? from whom shall I seek counsel ? Who is he that is called the Angel of great counsel ? It is Jesus : He is the judge between whose hands I tremble . Fear not then , O my soul , be comforted , despair not : Hope in him whom thou fearest , betake thy self unto him from whom thou hast fled . O Jesus Christ , for this thy names sake do unto me according to thy name . Look upon me miserable man , that call upon thy name : If thou receive me into the most ample bosome of thy mercy , thou shalt no whit be straited . It is true , O Lord , my conscience hath deserved damnation , and my repentance is not sufficient for satisfaction : But it is most certain , that thy mercie is greater then my offence . In thee , O Lord , do I put my trust , let me never be confounded . Meditat. VII . Of the fruit of the Lords Passion . My hope on Christ is fixed sure , Who wounded was my wounds to cure . AS often as I think of the Lords passion , I presume much of the love of God and the forgivenesse of my sinnes . He bowes down his head to kisse me : He stretcheth forth his arms to embrace me : He openeth his hands to give unto me : He openeth his side that I may see his heart flaming with love : He is lifted up from the earth that he may draw all unto him : his wounds are blue with grief , and shining with love : Therefore by the opening of his wounds we ought to enter into the secrets of his heart . With him there is most plenteous redemption , because his bloud distilled not down drop by drop , but flowed down most plentifully from five parts of his body : As the grape cast into the wine-presse is squeezed , and poureth forth liquour on every side : So the flesh of Christ being pressed with the weight of Gods anger , and our sinnes , doth on every side poure forth the liquour of blood . When Abraham would have offered his sonne for a sacrifice , the Lord said , Now I know of a truth that thou lovest me : Do thou likewise acknowledge the infinite love of the eternall Father , in that he would deliver his onely begotten Sonne to death for us . He loved us when we were his enemies : And can he forget us when we are reconciled unto him by the death of his Sonne ? Can he forget the precious bloud of his Sonne , when as he telleth the tears and the steps of the godly ? Can Christ in his life forget those , for whom he was willing to undergo death ? Can he in the time of his glory forget those , for whom he suffered so great torments ? Consider thou faithfull soul , the manifold fruits of the Lords passion . Christ poured forth for us a bloudy sweat , that in the agonie of death a cold sweat might not oppresse us . It was his pleasure to wrestle with death , that we might not faint in the agony of death . It was his will to suffer most grievous anxietie and sorrow even unto death , that he might make us partakers of everlasting joy in the heavens . He would be betrayed with a kisse , which is a signe of friendship and good will , that he might blot out the sinne by the which Satan betrayed our first parents under the colour of friendship . He would be apprehended and bound by the Jews , that he might set us at liberty which were bound in the chain of our sinnes , and subject to be cast into everlasting damnation . He would begin his passion in the garden , that he might purge away sinne which took its beginning in the garden of paradise . He would be comforted by an angel , that he might make us angels fellows in the heavens . He was forsaken of his own disciples , that he might glue unto himself us , who had most shamefully revolted from God. Before the Councel he was accused by false witnesses , that Satan might not accuse us by the law of God. He was condemned on earth , that we might be absolved in heaven . He that committed no sinne was speechlesse , that we might not in the day of judgement be strucken dumbe by reason of our sinnes . He was willing to be buffeted , that we might be freed from the sting of conscience and buffetings of Satan : He suffered himself to be mocked , that we might insult over Satan the insulter : His face was covered , that he might remove from us the vail of sinne by which we were hindred that we could not behold the face of God , as being involved in damnable ignorance : He would be disrobed , that he might restore unto us the robe of innocencie , which we had lost by sinne : He was pricked with thorns , that he might cure the compunctions of our hearts : He underwent the burden of the crosse , that he might take from us the burden of everlasting punishment : He cr●●d out that he was forsak●n of God , that he might purchase for us an everlasting habitation with God : He thirsted on the crosse , that he might merit for us the dew of Gods grace , and free us from everlasting thirst : He would be scorched in the fire of Gods anger , that he might free us from the fire of hell . He stood as guiltie , that he might absolve us . He was condemned , that we might be delivered from condemnation . He was scourged by the hands of the unrighteous , that he might free us from the scourges of the devil . He cried out for grief , that he might preserve us from everlasting exclamation . He poured forth tears , that he might wipe away tears from our eyes . He died , that we might live . He felt the pains of hell , that we might never feel them . He was humbled , that so he might cure our sinfull tumour . He was crowned with thorns that he might merit for us a celestiall crown . He suffered of all , that he might save all . His eyes were darkened in death , that we might live in the light of celestiall glory . He suffered ignominie and reproches , that we might heare the angels sing chearfully in heaven . Despair not then , O faithfull soul : An infinite good was off●nded by thy sinnes , and an infinite price is payed for them . Thou shouldest have been condemned for thy sinnes : But the Sonne of God took upon him the sinnes of the whole world , and was condemned for them . Thou deservedst to be punished for thy sinnes : But God hath punished them alreadie in his Sonne . The wounds of thy sinnes are great : But the balsam of Christs bloud is more precious , and of vertue to cure them . Moses pronounceth thee cursed , because thou hast not kept all that was wrote in the book of the law : But Christ was made the curse for thee . In the court of heaven there is an hand-writing against thee : But Christ hath cancelled that with his bloud . Let thy passion therefore , O Christ , be my last refuge ! Meditat. VIII . Of the certainty of our salvation . My hope shall never be confounded , Because my hope on Christ is grounded . WHy art thou troubled , O my soul , and why d●st thou still doubt of the mercie of God ? Remember thy Creatour : Who created thee without thee ? Who formed thy body in secret in the lower parts of the earth ? Who took care of thee when thou wast not ? will not he have care of thee , now he hath made thee after his own image ? I am the creature of God , to the Creatour do I convert my self : Though my nature be infected by the devil , though it be wounded by theeves , that is , by my sinnes , yet my Creatour liveth : He which made me , can also renew me : He which created me without any evil , can take all evil from me , whatsoever hath entred into me by the suggestion of the devil , by Adams prevarication , by my own action , yea though it hath over-run my whole substance : Therefore my Creatour can reform me , if so be that it stands with his good pleasure and will : and certainly he will , for who ever hated his own workmanship ? Are we not before him like clay in the hands of the potter ? If he had hated me , certainly he would never have created me , when I was nothing . He is the Saviour of all men , but especially of them that beleeve . He created me wonderfully , but he redeemed me more wonderfully : It never appeared more plainly that he loved us , then in his wounds and passion . Surely he is truly beloved , for whose sake the onely begotten Sonne of God is sent from the bosome of his Father : I● thou didst not desire my salvation , Lord Jesus , why didst thou descend from heaven ? But thou didst descend upon earth , to die on the crosse . God to redeem a servant , spared not his own Sonne . Therefore assuredly , God loveth man with a wonderfull love , seeing that he hath delivered up his Sonne to be afflicted , slain , and crucified for the redemption of man. Very deare , and very great was the price of our redemption : Therefore great and deare is the mercy of our Redeemer . It might seem to some that God loves his adopted sonnes , as dearly as his onely begotten Sonne : For that on which we bestow any thing , is dearer then that which we bestow : That he might make us his adopted sonnes ▪ he spared not his natural and coessentiall Sonne : It is no wonder then if he hath prepared for us mansions in his heavenly house , seeing that he hath given us his own Sonne , in whom is the fulnesse of the divinity . Certainly , where there is the fulnesse of the divinitie , there is also the fulnesse of life and glory everlasting : But if he in Christ hath given unto us the fulnesse of life everlasting , how shall he denie unto us a little particle thereof ? Assuredly our heavenly Father loveth us his adopted sonnes with exceeding great love , seeing he hath delivered up his onely begotten Sonne for us . Assuredly the Sonne embraceth us with exceeding great love , seeing that he hath delivered up himself for us . To make us rich , he endured extreme povertie : for he had not where to lay his head . To make us the sonnes of God , he is made man : neither doth he neglect us now , having finished the work of our redemption , but still intercedeth for us , sitting at the right hand of the divine Majestie . What thing is there necessary for my salvation which he shall not obtain , seeing that he hath bestowed himself to merit salvation for me ? What will the Father denie unto his Sonne who became ob●dient unto him unto death , even the death of the crosse ? What will the Father denie unto his Sonne , seeing that long ago he hath accepted the price of our redemption paid by him ? Let my sinnes accuse me , yet in this my Mediatour do I trust : He which excuseth me , is greater then he that accuseth me : Let my weaknesse affright me , yet in his strength will I glory : Let Satan accuse me , if my Mediatour excuse me : Let heaven and earth accuse me , and mine iniquities prove me guiltie ; it is sufficient for me that the Creatour of heaven and earth , and righteousnesse it self doth intercede for me . The sufficiencie of my merit is to know that my merit is not sufficient : It shall be sufficient for me to have him propitious , against whom onely I have sinned : Whatsoever he hath decreed not to impute , shall be as if it had not been : Neither doth it trouble me that my sinnes are both grievous and divers , and often repeated : For if I were not burdened with sinnes , what need I desire his righteousnesse ? If I had no disease , what need I implore the help of the physician ? He is the Physician , he is the Saviour , he is righteousnesse it self , he cannot deny himself : I am sick , I am condemned , I am a sinner , I cannot deny my self . Have mercy on me , O thou my Physician , my Saviour , and my righteousnesse ! Amen . Meditat. IX . That God alone is to be loved . By love cleave fast to God above : For nought on earth deserves thy love . RAise up thy self , O faithfull soul , and love that chief good in whom are all goods , without whom there is no other true good . No creature can satisfie our desire , because no creature is perfectly good , but onely good by participation . Some current of good doth descend upon the creature from the Creatour , but the fountain is still in God : Why therefore should we forsake the fountain , and follow the current ? All good in the creatures , is but the image of that perfect good which is in God , yea , which is God : Why therefore should we lay hold on the image , and let go the thing it self ? Noahs dove could not finde on the moveable waters where her foot might rest : Even so our soul amongst all sublunarie things cannot finde out which can fully satisfie her desire , by reason of their inconstancie and frailtie . Doth not he wrong himself which loveth any thing unworthy of his love ? Now the soul of man is more noble then all the creatures , because it was redeemed by the passion and death of God : Why therefore should it love the creatures ? Is it not contrary to that majestie unto which God hath exalted the Saints ? Whatsoever we love , we love either for power , or wisdome , or beauty : And what is more powerfull then God ? what is more wise then God ? what is more beautifull then God ? All the power of earthly kingdomes is from him , and under him : All the wisdome of men compared with the wisdome of God is foolishnesse : All the beautie of the creatures compared with the beautie of God , is deformitie . If some powerfull king should treat by messengers with a virgin of mean rank and condition concerning marriage : should she not do foolishly in neglecting the king , and settling her affection upon the messengers the kings servants ? So God by the beautie of all the creatures desires to call us unto him , & invite us to love him : why therefore should our soul , which Christ would have to be his spouse , cleave unto the creatures the messengers of this spirituall marriage ? The creatures themselves crie , Why do ye cleave unto us ? why do ye place the end of your desire in us ? We cannot satiate your appetite : Come ye rather to the Creatour of us both . From the creatures we can expect no reciprocall love : The creatures did not begin first to love us : But God who is love it self , cannot but love those that love him : Yea he prevents our desires and our love , by loving us first : How greatly then is God to be loved , who in the first place hath loved us so greatly ! He loved us when as yet we were not : For it was the love of God that we came into this world . He loved us when we were his enemies : For it was his mercy and his love that he sent his sonne to be our redeemer . He loved us when we were fallen into sin : For it is his love that he doth not presently deliver us to death in our sinnes , but still expects our conversion . It is his love that beyond our merits , yea contrary to our merits , he translateth us to the celestiall palaces . Without the love of God thou canst never come to the saving knowledge of God : without the love of God all knowledge is unprofitable , yea hurtfull : Wherefore love exceedeth the knowledge of all mysteries , because this may be in the devils , but that cannot be but in the godly . Why is the divel most unhappy ? Because he cannot love the chiefest good . Contrarywise , why is God most happy and blessed ? Because he loveth all things , because he is delighted in all his works . Why is not our love of God perfect in this life ? Because the measure of our love is according to the measure of our knowledge . Now in this life we know but in part , and in a glasse : In the life to come we shall be perfectly blessed , because we shall perfectly love God : We shall perfectly love God , because we shall perfectly know him . No man can hope to have the perfect love of God in the world to come , which beginneth not to love God in this world . The kingdome of God must begin in the heart of man in this life , or else it cannot be consummated in the life to come . Without the love of God there is no desire of eternall life : How then can any one be partaker of the chiefest good , which loveth not , which seeketh not , which desireth not ? Such as thy love is , such art thou ; because thy love transformeth thee into it self . Love is the chiefest couple , because the lover and the thing loved become one . What hath conjoyned the most just God and wretched sinners ? What hath conjoyned them being infinitely distant one from the other ? Infinite love . And yet that the infinite justice of God might not be weakned , the infinite price of Christ interceded . Again , what hath conjoyned together God the Creatour and the faithfull soul created , things infinitely distant ? Love. In the life which is eternall , we shall be joyned to God in the chiefest degree . Why ? Because we shall love him in the chiefest degree . Love uniteth and transformeth : if thou lovest carnall things , thou art carnall . If thou lovest the world , thou shalt become worldly : But flesh and bloud cannot enter into the kingdome of God. If thou lovest God and celestiall things , thou shalt become celestiall . The love of God is the chariot of Elias ascending up into heaven . The love of God is the joy of the minde , the paradise of the soul , it excludeth the world , it overcometh the devil , it shutteth hell , it openeth heaven . The love of God is that seal by which God sealeth the elect and beleevers : God at the last judgement will acknowledge none to be his , but those that are sealed with this seal . For faith it self , the onely instrument of our justification and salvation , is not true , unlesse it doth demonstrate it self by love . There is no true faith , unlesse there be a firm confidence ; and there is no confidence without the love of God. That benefit is not acknowledged , for which we do not give thanks ; and we do not give thanks to him whom we do not love : If therefore thy faith be true , it will acknowledge the benefit of our redemption wrought by Christ ; it will acknowledge , and give thanks ; it will give thanks , and love . The love of God is the life and rest of the soul : When the soul departs from the body by death , then the life of the body departeth : When God departs out of the soul by reason of sins , then the life of the soul departeth . Again , God dwells in our hearts by faith , God dwells in the soul by love , because the love of God is diffused in the hearts of the elect by the holy Spirit : There is no tranquillitie to the soul without the love of God : The world and Satan do much disquiet it : But God is the chief rest of the soul : There is no peace of conscience but to those that are justified by faith : there is no true love of God but in them that have a filiall confidence in God : Therefore let the love of our selves , the love of the world , the love of the creatures die in us , that the love of God may live in us : Which God begin in us in this world , and perfect in the world to come ! Meditat. X. Of our reconciliation with God. Fear not my soul , be not dismaid : For Iesus Christ thy debts hath paid . CHrist truly took our infirmities , and bare our griefs and sicknesses . O Lord Jesus ! That which in us merited eternall punishment , thou tookest upon thy self : That burden which would have pressed us down into hell , thou hast undergone : Thou wast wounded for our iniquities , thou wast broken for our sinnes : By the bluenesse of thy wounds are we healed : The Lord hath laid upon thee the iniquities of us all . Surely wonderfull indeed is this change . Thou takest our sinnes upon thy self , and bestowest thy righteousnesse upon us : Death due unto us thou undergoest thy self , and conferrest life upon us : I cannot therefore by any means doubt of thy grace , or despair by reason of my sinnes . The worst thing that was in us , thou tookest upon thy self : How then canst thou despise that which is the best in us and thine own work , to wit , our soul and body ? Thou wilt not leave my soul in hell , neither wilt thou suffer thy holy one to see corruption : For he is truly sanctified whose sinnes are abolished and taken away : Blessed is the man whose iniquities are forgiven , and to whom the Lord imputeth not his sinnes : How can God impute our sinnes to us , when he hath already imputed them to another ? For the wickednesse of his people he hath smitten his best beloved Sonne : By the knowledge of him therefore he shall justifie many , and shall bear their iniquities . How shall he justifie those that are his ? Heare and attend , O my soul : He shall save them by the knowledge of him , that is , by the saving acknowledgement and firm apprehension by faith of the mercie and grace of God in Christ. This is life eternall , to know and acknowledge thee the onely true God , and Iesus Christ whom thou hast sent : And therefore if thou shalt confesse with thy mouth the Lord Iesus , and beleeve in thy heart that God raised him from the dead , thou shalt be saved . Faith apprehendeth Christs satisfaction : He bare the iniquities of those that are his , he suffered for the sinnes of many , he interceded for the transgressours : For he should have had very few just , unlesse in mercy he had received sinners . Thou shouldst have had few just , O Jesus , unlesse thou hadst remitted the sinnes of the unjust . How then shall Christ judge according to severitie , the sinnes of the penitent , which he hath taken upon himself ? How shall he condemn him that is guilty of sinne , seeing that he himself was made sinne for us ? Will he condemn those , whom he calleth his friends ? Will he condemn those , for whom he hath intreated ? Will he condemn those , for whom he died ? Lift up thy self therefore , O my soul , and forget thy sinnes , for the Lord hath forgotten them . Whom dost thou fear as the punisher of thy sinnes but the Lord , who himself made satisfaction for thy sinnes ? If any other had payed the price of my redemption , I might have doubted whether the just Judge would accept of that satisfaction : If a man or an angel had satisfied for my sinnes , yet still there might be a doubt , whether the price of redemption were sufficient : But now there is no place for doubt . How can it be that he will not accept of that price which he hath payd himself ? How can that choose but be sufficient , which is from God himself ? Why art thou troubled O my soul ? All the wayes of God are mercie and truth : Iust is the Lord , and just are his judgements : Why art thou troubled O my soul ? Let the mercy of God raise thee up , let the justice of God also raise thee up . For if God be just , for one offence he will not exact double satisfaction . For our sinnes he hath smitten his Sonne : How then can he smite us his servants for them ? How can he punish our sinnes in us , which he hath already punished in his Sonne ? The truth of the Lord endureth for ever : As I live , saith the Lord , I will not the death of a sinner , but rather that he turn from his wickednesse and live . Come unto me all ye that labour and are heavy laden , and I will refresh you , saith our Saviour . Shall we make God a liar , and labour by the weight of our sinnes to bear down his mercy ? To make God a liar , and to denie his mercy , is a greater sinne then all the sinnes of the whole world : and therefore Judas sinned more in despairing , then the Jews in crucifying Christ. But rather where sinne hath abounded , there also grace hath abounded much more , and overweigheth our sinnes by infinite degrees . For sinnes are but the sinnes of men ; but grace is the grace of God : Sinnes are temporall ; but the grace of our Lord is from eternitie to eternitie . Satisfaction hath been made for our sinnes , and the grace of God is repaired by the death of Christ , and is established for ever : unto which I betake my self as a devout suppliant . Meditat. XI . Of the satisfaction made for our sinnes . The death of Christ is life to thee , If thou a Christian truly be . COme unto me all ye that labour and are heavy laden , and I will refresh you : they are the words of our Saviour . It is true indeed , Lord Jesus , I am burdened overmuch , and I sigh under the weight of my sinne : But I make haste unto thee the fountain of living water . Come unto me , Lord Jesus , that so I may come unto thee : I come unto thee , Lord , because thou first camest unto me : I come unto thee , Lord Jesus , and with anxietie I desire thee , for I finde no goodnesse in my self . But if I found any goodnesse in my self , I should not with such anxietie desire thee . True , Lord Jesus ! I labour and am heavy laden ; neither can I compare my self with any of the saints , or penitent sinners , unlesse it be with the thief upon the crosse . Lord have mercy upon me , thou which hadst mercy on the thief upon the crosse . I have lived wickedly , I have lived i● sinne , but I desire to die the death of the holy and righteous : But holinesse and righteousnes are farre from my heart : Therefore to thy holinesse and righteousnesse do I flie . Let thy soul , Lord Jesus , succour me , let it succour me , seeing that thou layedst it down for a price of redemption for many ! Let thy most sacred body which was afflicted with rods , spittings , buffetings , and thorns , and fastened to the crosse for me , let that succour me ! Let thy sacred and holy bloud , O Jesus , let that bloud succour me , which ran out of thy side at thy death and passion , which cleanseth us from all our sinnes ! Let thy most holy divinitie succour me , thy divinitie which upheld thy humanitie at thy passion , which also resting and not shewing it self , the great mysterie of our redemption was finished , which added infinite strength and weight unto thy passion , Insomuch that God by his own bloud hath purchased unto himself me miserable man. Let thy wounds succour me , in which all my cure consisteth ! Let thy most holy passion succour me ! Let thy merit succour me , as being my last refuge , and a remedie against my sinnes ! For in that thou sufferedst , thou sufferedst for me : Therefore in that thou meritedst , thou meritedst for me and for mine unworthinesse : Therefore God commendeth his love towards us , and proveth it by a testimonie surpassing the understanding of all men , yea of the angels themselves , in that Christ died for us when as yet we were sinners and the enemies of God. Who can choose but admire this ? Who can choose but be astonished at it ? The Sonne of God intreated by no man , yea hated of all men , in great mercy intreated for us who were sinners , and his enemies : Neither intreated he onely , but also satisfied Gods justice for us , by his most poore nativitie , by his most holy life , by his most bitter passion , by his most cruel death . O Lord Jesus ! Thou that intreatedst for me , sufferedst for me , and diedst for me , before I could desire thy merit and passion , or move thee by my prayers to pay the ransome for me , how canst thou cast me away from thy face ? How canst thou denie unto me the fruit of thy most holy passion , when as now out of the deeps I cry unto thee , and beg the fruit of thy merit with tears and sighs ? I was an enemie by nature when thou diedst for me : but I am made by grace thy friend , thy brother , and thy sonne . Thou heardst an enemie before he prayed unto thee , and how canst thou despise thy friend which comes unto thee with prayers and tears ? Thou wilt not cast out him that cometh unto thee , because thy word is truth . Thou hast spoken unto us in spirit and truth , and we have received from thee the words o● eternall life . Attend and raise up thy self , O my soul : Before , we were sinners by nature ; but now , we are just by grace : Before , we were enemies ; but now , we are friends and kinsfolks : Before , our help was in the death of Christ ; but now , it is in Christ his life : Before , we were dead in sinnes ; but now , we are quickned in Christ : Oh the exceeding love of God , wherewith he loved us ! Oh the superabundant riches of his grace , whereby he hath in heaven provided a place for us ! Oh the tender mercie of our God , whereby the day-spring from on high hath visited us ! But if the death of Christ hath brought unto us righteousnesse and life , what shall his life do ? If our Saviour dying paid the price unto his Father , what shall he do now being alive and interceding for us ? For Christ liveth and dwells in our heart , if the remembrance of his most holy merit live and flourish in it . Draw me , Lord Jesus , that I may possesse in the truth of the thing , that which here I expect by the firmnesse of hope ! Let thy servant , I pray thee , be with thee , and let him behold the glorie which the Father hath given to thee , and let him inhabit the mansion which thou hast prepared in thy Fathers house ! Blessed are they that dwell in thy house , O Lord ! They shall praise thee for ever and ever . Meditat. XII . Of the nature and properties of true faith . Faith is not faith , or if it be , Faith is but dead , wants charity . O Thou beloved soul consider the power of faith , and give thanks unto God who is the onely giver thereof : It is faith alone that doth in such manner ingraft us into Christ , that as vine-branches do draw their sap from the vine , so we also from him do draw life , righteousnesse , and salvation . Adam fell from the grace of God , and lost the divine image by his incredulitie : But we are again received to grace ; and the image of God begins to be renewed in us by faith . By faith Christ becomes ours , and dwells in us : And where Christ is , there is the grace of God : And where the grace of God is , there is the inheritance of eternall life . By faith Abel offered unto God a greater sacrifice then Cain : So by faith we offer unto God spirituall sacrifices , that is , the fruit of our lips ▪ By faith Enoch was translated : So faith takes us from the society of men , and makes us have our conversation in heaven , yea whiles we are here upon earth . Christ even now dwels in us , we have already eternall life in us , but it is hid . By faith Noah prepared the ark : So we by faith do enter into the Church , in which our souls are preserved , when all other perish in the vast sea of this world . By faith Abraham left the idolatrous land : So by faith we go out of this world , leaving our parents , brethren , and kinsfolks , and cleave unto Christ , who calleth us by his word . By faith Abraham went into a strange countrey in expectation of the promised land : So we by faith do look for the celestiall Jerusalem which God hath prepared in the heavens . We are strangers and pilgrims in this world , and travel by faith unto a celestiall countrey . By faith Sarah conceived her sonne Isaac in her old age : So we being spiritually dead , have received by faith strength to conceive Christ spiritually . For as Christ was once conceived in the sanctified wombe of the virgin Mary : So in the faithfull soul , which hath kept it self pure from the contagion of the world , he is every day spiritually born . By faith Abraham offered up Isaac : So also we by faith do spiritually mortifie and sacrifice our own will , which is the beloved sonne of our soul : For he which will follow Christ must denie himself , that is , renounce his own will , his own honour , and the love of himself . By faith Isaac blessed Jacob : So we by faith are made partakers of all divine benedictions : For in the ●eed of Abraham , that is , in Christ , all nations shall be blessed . By faith Joseph prophesied of the Israelites going out of Egypt , and gave commandment concerning his bones : So we by faith expect an egresse out of ●he spirituall Egypt of this world , ●nd a blessed resurrection of the bo●ie . By faith Moses was preserved ●or three moneths : So faith hideth us from the tyrannie of Satan , untill at length we be brought into God● royall palace , and be adopted spirituall kings . By faith Moses chose rather to suffer affliction with the people of God , then to live in the glorie of Egypt : So faith begets in us the contempt of glorie , honour , riches , and the pleasures of this world , and excites in us the desire of the kingdome of heaven . By faith we choose rather the ignominie of Christ , then the treasures of this world . By faith Moses left Egypt , and feared not the kings anger : So faith doth animate and confirm us , that we are not terrified by the threats of the tyrants of this world , but rather obey the call of God with a couragious and constant minde . By faith Israel celebrated the Passeover : So also we by faith do celebrate a Passeover . Chris● was sacrificed for our Paschal lambe whose flesh is meat indeed , an● whose bloud is drink indeed . B● faith the Israelites passed throug● the red sea : So we by faith do pass● through the sea of this world . B● faith the walls of Jericho fell : So w● by faith destroy all the munitions of Satan . By faith Rahab was saved ▪ So in the universall destruction of this world , by faith we shall be saved from destruction . By faith the Fathers overcame kingdomes , stopt the mouthes of lions , and quenched the force of fire : So we by faith destroy the kingdome of Satan , escape the treacheries and rage of the infernall lion , and are delivered from the scorching of hell fire . But faith is not a naked opinion , and profession , but a true and lively apprehension of Christ propounded to us in the gospel , a full perswasion of the grace of God , the confident rest of our soul , and peace which relies onely upon the merit of Christ. This faith is begotten of the seed of Gods word : For faith and the Spirit are one , and the word is the coach by which the holy Spirit is brought unto us . The fruit doth follow the nature of the seed : Faith is a divine fruit : Therefore the seed must be divine , and that is , The word . As in the creation light was made by the word of God ; for God said , Let there be light , and there was light ▪ So the light of faith ariseth from the light of the word of God : In thy light shall we see light , saith the Psalmist . Seeing faith doth joyn us unto Christ , seeing it makes us one with him , therefore it is the mother of all vertues in us . Where there is faith , there is Christ ; where Christ is , there is an holy life ; to wit , true humility , true gentlenesse , true love . Christ and the holy Spirit are not severed : where the holy Spirit is , there is true holinesse : Therefore where there is not an holy life , there is not the sanctifying Spirit . And where there is not the Spirit , neither is there Christ ; where there is not Christ , neither is there faith . Whatsoever branch doth not suck its life and nourishment from the vine , is not to be judged a part of the vine : So neither are we yet joyned to Christ by faith , unlesse we suck our life and nourishment from him . Faith is a kinde of spirituall light : For our hearts are enlightned by faith : Therefore it spreads abroad the rayes of good works : But where the rayes of spirituall life are not , there is not yet the true light of faith . Bad works are the works of darknes : But faith is light : And what communion is there between light and darknesse ? Bad works are the seed of Satan : But faith is the seed of Christ : And what communion is there between Christ and Satan ? By faith our hearts are purified : But how can there be any inward purity in the heart , when the words are impure , and the outward works appear impure ? Faith is the victorie which overcometh the world : And how can there be true faith there , where the flesh overcometh the Spirit , and leadeth it as it were captive ? By faith we have Christ , and in Christ eternall life : But no impenitent sinner that persevereth in his sinnes , can be partaker of eternall life : How then can he be partaker of Christ ? How can he be partaker of faith ? Kindle in us , O Christ , the light of true faith , that by faith we may obtain eternall salvation . Meditat. XIII . Of the spirituall wedlock of Christ and the Soul. Christ is by marriage knit to thee , If thou to him by sanctitie . I Will betroth thee unto me for ever , saith Christ unto the faithfull soul : Christ therefore would be present at the marriage which was celebrated in Cana of Galilee , to shew that he came into the world to spirituall marriages . Rejoyce in the Lord with gladnesse , and leap thou faithfull soul , for joy in thy God , who hath clothed thee with the garments of salvation , and compassed thee about with the robes of righteousnesse , like a spouse adorned with jewels and bracelets . Rejoyce for the honour of the bridegroom : Rejoyce for the beauty of the bridegroom : Rejoyce for the love of the bridegroom . His honour is the greatest that can be : For he is true God blessed for ever . How great then is the dignity of this creature , I mean the faithfull soul , seeing the Creatour himself is willing to betroth her unto himself ! His beautie is the greatest that can be : For he is beautifull above the sonnes of men , for they saw the glorie of him , as the glory of the onely begotten of the Father : his face shined like the sunne , and his garments were white as snow . His lips were full of grace , and he was crowned with glory and honour . How great then is his mercy , that he being the chiefest beautie , doth vouchsafe to choose the soul of man to be his spouse , whereas it is defiled with the stains of sinne ▪ On the bridegrooms part there is the greatest majestie : On the spouses part there is the greatest infirmitie . On the bridegrooms part there is the greatest beautie : On the spouses part there is the greatest deformitie . And yet farre greater is the love of the bridegroom towards the spouse , then of the spouse towards the bridegroom , whose honour and whose beauty doth so farre excell . Behold thou faithfull soul , behold the infinite love of the bridegroom ! It was his love that drew him down from heaven unto the earth : It was his love that bound him to a pillar : It was his love that fastened him to the crosse : It was his love that enclosed him up in the grave : It was his love that he descended into hell . What could make him to do all these things ? Surely , it was his love towards his spouse . But our hearts are stony , and heavier then lead , if the bond of so great love cannot draw us unto God , whereas it hath drawn God unto us . Naked was his spouse , and being naked could not be admitted into the royall palace of the heavenly King : And he hath clothed her with the garments of righteousnesse and salvation , whereas she lay enwrapped and involved in the foul coat of her sinnes , and the most filthy rags of iniquitie : He hath granted unto her to be arayed in fine linen , clean and white : the fine linen is the righteousnesse of Saints : That garment is the righteousnesse which was obtained by the death and passion of the bridegroom himself . Jacob laboured fourteen yeares to obtain Rachel to be his wife : But Christ for thirty foure yeares almost endured hunger , thirst , cold , povertie , ignominie , reproches , bonds , whips , the bitternesse of gall , and death upon the crosse , to purchase unto himself the faithfull soul to be his spouse . Samson went down and chose out of the Philistines , which were adjudged to destruction , a wife unto himself : The Sonne of God came down and chose unto himself a spouse out of men that were condemned , and subject to eternall death . The whole stock of the spouse was at enmitie with the heavenly Father , and he by his most bitter passion hath reconciled it unto his Father . The spouse was prostrate upon the face of the earth , and polluted in her own bloud : But he hath washed her with the water of baptisme , and cleansed her with a most holy laver : He hath cleansed the bloud of his spouse with his own bloud : For the bloud of the Sonne of God doth cleanse us from all our sinnes . The spouse was deformed : But he hath anointed her with the oyl of grace and mercy . The spouse was not honourably apparelled , but he hath put bracelets and eare-rings upon her : He hath adorned her with vertues and divers gifts of the holy Spirit . The spouse was very poore and had no pledge to give unto him : Therefore hath he left unto her the pledge of his Spirit , & received frō her the pledge of his flesh , and hath carried it up into heaven . The spouse was hungry : But he hath given unto her fine flour● and hony and oyl to eat : He doth feed her with his flesh and bloud unto eternall life . The spouse is disobedient , and often breaketh her marriage faith ; she committeth fornication with the world and with the devil , and yet the bridegroom out of his infinite love doth receive her again into favour , as often as she returneth unto him by true repentance . Acknowledge and confesse , thou faithfull soul , these so many and so great arguments of his infinite love . Love , thou faithfull soul , the love of him that for love of thee descended into the wombe of the virgin : We must love him that delivered up himself for us , so much more then our selves , by how much he is greater then us : Let us make our whole life conformable unto him , who for the love of us made himself wholly conformable unto us . He is justly to be accounted most unthankfull , who loveth not again him of whom he was first beloved . How greatly therefore ought we to love him , who for the love of us , did as it were forget his own majestie ! Happy soul , which by the bond of this spirituall marriage is joyned unto Christ ! She doth safely and confidently apply unto her self all the benefits of Christ : even as in another case , by wedlock the wife doth shine glorious by the reflexion of the husbands rayes upon her . Now by faith alone are we made partakers of this blessed and spirituall marriage , as it is written , I will betroth thee unto me in faith : Faith doth ingraft us into Christ , as a branch into the spirituall vine , that we may suck our life and nourishment from him . And as they which are joyned in marriage , are no more two but one flesh : So they which by faith are joyned unto the Lord , become one spirit with him , because Christ by faith dwelleth in our hearts : And this faith if it be true , it worketh by love . As in the old Testament the priests were compelled to marry virgins : So the celestiall priest doth spiritually couple unto himself such a virgin as doth keep her self pure and undefiled from the embracements of the devil , the world , and her own flesh . Vouchsafe , O Christ , at length to admit us unto the marriage of the Lambe . Amen . Meditat. XIIII . Of the mysterie of Christs incarnation . Admire , my soul , the mysterie Of Jesus Christs nativitie . LEt us withdraw our mindes a while from these temporall things , and let us contemplate the mysterie of the Lords nativitie . The Sonne of God came down from heaven unto us , that we might obtain the adoption of sonnes . God is made man ▪ that man may be made partaker of divine grace and nature . About the evening of this world would Christ be born ; to shew that the benefits of his incarnation concern not this life , but that which is everlasting . In the time of Augustus the peace-maker would he be born ; because he made peace between God and man. In the time of Israels servitude would he be born ; because he is the redeemer and deliverer of his people . Under the reigne of a forrein king would he be born ; because his kingdome was not of this world . He is born of a virgin , to signifie that he is not conceived or born , but in the hearts of those that are spirituall virgins , that is , whose mindes adhere not unto the world and the devil , but unto God in one spirit . His birth was pure and holy , to sanctifie our impure and polluted nativity . He is born of a virgin betrothed to an husband , to honour matrimony , which was Gods institution . He is born in the darknesse of the night ; because he was the true light which illuminateth the darknesse of the world . He is laid in a manger , because he is the true food of our souls . He is born betwixt an ox and an asse , that men which were become like unto the beasts , might be restored to their former dignitie . He is born in Bethlehem , that is , in the house of bread , because he brought with him most plentifull food of divine benefits . He is the first and onely begotten of his mother upon earth , because he was according to his divine nature the first and onely begotten of his Father in heaven . He is born poore and needie , to purchase for us celestiall riches . He is born in a stable , to bring us to his royall palace which is in heaven . From heaven is sent the messenger of this so great a benefit , because no man on earth understood the greatnesse thereof : And further it was meet that the messenger of celestiall gifts should be celestiall . The armies of the angels rejoyce , because we are by the incarnation of the Son made partakers of their happinesse . To the shepherds first is declared this so great a miracle , because the tru● shepherd of our souls came to bring back the lost sheep into the way . To the ignoble and those that were despised is the matter of so great joy declared , because no man can partake thereof , unlesse he become vile in his own eyes . To them that watch over their flocks is his nativitie declared , because they onely whose hearts do watch unto God , and not they that lie snorting in their sinnes , are made partakers of so great a gift . The quire of heaven , which was made sorrowfull for the sinne of our first father , doth now sing and rejoyce . The brightnesse and glory of that Lord and King appeareth now in the heavens , whose lowlinesse men despised here on earth . The angel sayes unto them , Fear not , because he was born , who would quite take away all cause of fear . Joy was declared from heaven , because the authour and giver of joy was born . Joy is commanded , because enmity between God and man , the cause of all sorrow , is removed . Glory in the highest is rendred unto God , which our first father , by his unlawfull transgression of the commandment , would have taken away . True peace is obtained by his nativitie , because before , men were enemies unto God ; before , their own conscience was their adversarie ; before , they were at dissension one with another . True peace is restored to the earth , because he is overcome which held us captive . Let us go with the shepherds to Christs manger , that is , to the church , and in his swadling-clothes , that is , in the sacred scriptures , shall we finde the infant enwrapped . Let us with Mary the holy mother of our Lord , keep the words of so great a mysterie , and let us every day recall them to our memorie . Let us follow with our voice the angels which sing before us , and let us render unto God due thanks for so great a benefit . Let us rejoyce and be glad with all the heavenly army . For if the angels do so greatly rejoyce for our sake : How much more ought we to rejoyce , seeing unto us he is born and given ? If the Israelites did lift up their voices with jubile when the ark of the covenant was brought unto them , which was but a figure and shadow of the Lords incarnation : How much more ought we to rejoyce , unto whom the Lord himself is come , and hath taken our flesh upon him ? If Abraham rejoyced when he saw the day of the Lord ; when the Lord , in an humane shape assumed for a time , appeared unto him : What should we do now Christ hath coupled unto himself our nature by an everlasting and inviolable covenant ? Let us admire here the infinite goodnesse of God , who himself would descend unto us , seeing that we could not ascend unto him . Let us admire the infinite power of God , who of two things most distant , I mean the divine and humane nature , could make one , so nearly , that one and the same should be God and man. Let us admire the infinite wisdome of God , who could finde out means to work our salvation , when men and angels saw no means . An infinite good was offended ; and an infinite satisfaction was required : Man had offended God ; of man was satisfaction required : But by man neither could an infinite satisfaction be made , neither could Gods justice be satisfied without an infinite price : Therefore God was made man , that both he which had sinned might satisfie , and he which was infinite might pay an infinite price . Let us admire this wonderfull temper of Gods justice and mercie , which no creature could finde before God did manifest it , and none could fully perceive after it was made manifest . Let us admire these things , and not curiously prie into them : Let us desire to look in , though we cannot conceive all : Let us rather confesse our ignorance , then deny Gods omnipotence . Meditat. XV. Of the saving fruit of the Incarnation . Christ was conceiv'd in Virgins wombe , That thou might'st sonne of God become . I Bring you tidings of great joy , saith the angel at our Saviours nativitie : Of great joy indeed , that is , such as passeth mans understanding . It was a very great evil , that we were held captive under the wrath of God , under the power of the devil , and under eternall damnation : But it was yet greater , because men either knew it not , or else did neglect it . But now , great joy is declared unto us , because he that delivereth us from all evils , is come into the world : He is come , a physician to the sick , a redeemer to the captives , the way to the wanderers , life to them that were dead , & salvation to them that were condemned . As Moses was sent from the Lord to deliver the people of Israel from the servitude of Egypt : So Christ was sent from his Father to redeem all mankinde from the devils slavery . As the dove after the drying up of the waters of the deluge , brought an olive-branch into the ark of Noah : So Christ came into the world , to preach peace and the reconciliation of man with God. Therefore we have cause to rejoyce , and conceive great things of the mercy of God. He which loved us so , being his enemies , that he did vouchsafe to assume our nature to be united to his divinitie , what will he deny unto us being joyned unto him by participation of our flesh ? Who ever hated his own flesh ? How then can that chief and infinite mercy repell us from him , being now made partakers of his nature ? Who can in words expresse , or in thought conceive the greatnesse of this mystery ? Here is the greatest sublimitie , and the greatest humilitie ; the greatest power , and the greatest infirmity ; the greatest majestie , and the greatest frailtie : What is higher then God , and lower then man ? What is more powerfull then God , and weaker then man ? What is more glorious then God , and more frail then man ? But that chief power found out a means to conjoyn these , seeing that the chief justice did necessarily require such a conjunction . Who also can conceive the greatnesse of this mysterie ? An equivalent and infinite price was required for the sinne of man , because man had turned himself away from the infinite good , which is God. But what could be equivalent to the infinite God ? Therefore infinite justice it self takes as it were of himself an equivalent price : and God the Creatour suffers in the flesh , that the flesh of the creature should not suffer for ever . An infinite goodnesse was offended , and none could intercede but a mediatour of infinite power : And what is infinite , but God ? Therefore God himself reconciled the world unto himself , God himself became mediatour , God himself redeemed mankinde by his own bloud . Who can conceive the greatnes of this mystery ? The chief Creatour was offended , and the creature sought not with care to appease him , and to be reconciled unto him : So he which was offended , assumes the flesh of the creature , and becomes Reconciliatour . Man had forsaken God , and turned away himself unto the devil the enemy of God : and he that was forsaken makes diligent inquisition after the forsaker , and invites him most bountifully to come again unto him . Man had departed from that infinite good , and fallen into an infinite evil : And that same infinite good , by giving an infinite price of redemption , delivered the creature from that infinite evil . Is not this infinite mercie farre exceeding all the finite understanding and thought of man ? Our nature is become more glorious by Christ , then it was dishonoured by Adams sinne . We have received more in Christ , then we lost in Adam : Where sinne did abound , Gods grace did superabound . In Adam we lost our innocency , in Christ we have received perfect righteousnes . Let others admire Gods power : But his divine mercy is yet more to be admired ; although power and mercy in God are equall , for both are infinite . Let others admire our creation : But I had rather admire our redemption ; although creation and redemption are both acts of infinite power . It was a great thing to create man , having deserved nothing ; for as yet he had no being : But it seems yet to be greater , to take upon him to satisfie for the debt of man , and to redeem him when he deserved evil . It was a wonderfull thing that our fl●sh and our bones were formed by God , but yet it is more wonderfull that God would become flesh of our flesh , and bone of our bones . Be thankfull , O my soul , unto God , who created thee when thou wast not , who redeemed thee when for sinne thou wast condemned , and who hath prepared for thee , if by faith thou adhere unto Christ , the joyes of heaven Meditat. XVI . Of the spirituall refection of the godly . Christ unto thee , if thou art his , Both light , and food , and med●cine is ▪ OUr most bountifull God hath prepared a great feast : but hearts that be hungrie must be brought unto it . He that tasteth not , feeleth not the sweetnes of the heavenly feast : and he which hungreth not , tasteth not . To beleeve on Christ , is to come to his heavenly feast : But no man can beleeve unlesse he confesse his sinnes with contrition , and repent him of the same . Contrition is the spirituall hunger of the soul , and faith is the spirituall feeding . To the Israelites God gave Manna in the wildernesse , being the bread of angels : In this feast of the new Testament God giveth unto us the heavenly ●anna , that is , his grace and forgivenesse of sinnes , yea his Sonne , the Lord of the angels : Christ is that spirituall bread which came down from heaven to give life unto the world . He that is full with the husks of the swine , that is , with the delights of this world , desires not that sweetnesse . The outward man perceiveth not what is sweet unto the inward . God gives his Manna in the wildernesse , that is , where all earthly meat , and all earthly consolation is taken from the soul. He which had married a wife , refused to come : But the chaste virgins , that is , those souls which neither cleave unto the devil by sinnes , nor to the world by delights , do come unto this feast . I have espoused you , as a chaste virgin , to one husband , saith the Apostle . Our soul must not commit spirituall adultery , that so God may contract spirituall marriage with her . He which had a desire to go see his field , refused to come : They which love the pleasures of this world , come not unto the sweetnesse of the heavenly feast . The desire is the foot of the soul : Our soul comes not to this mysticall feast , unlesse it desires ; and it cannot desire the heavenly sweetnesse , if it be full with this worldly comfort . When the rich young man heard that for Christ he should forsake his riches , unto which his soul did cleave , he went away sorrowfull . Christ the celestiall Elisha poureth not the oyl of celestiall sweetnesse but into vessels which are emptie . The love of God enters not into the soul , unlesse self-love and the love of the world first go forth Where our treasure is , there will our heart be also : If thou makest the world thy treasure , thy heart will be on the world . Love hath force to unite : If thou lovest earth , thou art united to earth . Love hath force to alter and change : If thou lovest the world , thou shalt become worldly . They which buy oxen , and are negotiating , come not unto Christ : They which set their hearts upon riches , desire not the heavenly riches . Earthly riches by a kinde of false shew of sufficiency satisfie the desire of the soul , that she may not seek after her true sufficiencie in God , which onely doth fully satiate the appetite . All earthly riches consist in the creatures , in silver , gold , building , ground , cattel : but no creature doth fully satisfie the soul , because she is more excellent then all the creatures ; for they were all made for her use . How insufficient the creatures are to satiate and fulfill our desires , it appeareth at death , when all creatures forsake us . It is wonderfull that we should so firmly stick unto the creatures , when as they stick unto us so weakly and unconstantly . Adam , when he turned away from the consolation of God , and sought delight in the tree of the knowledge of good and evil , was driven out of Paradise : Our soul , if it turn away from God unto the creatures ▪ is deprived of celestiall comfort , and is quite driven away from the tree of life . But what remains unto them that neglect this feast ? The world passeth away , and so do all they that cleave unto it : The creatures passe away , and all they that put their trust in them . Our heavenly Father sweareth , that they which preferre oxen , fields , wives , that is , any earthly things whatsoever , before the sweetnesse of the heavenly feast , shall never taste of his supper . After supper there is no further provision of meat made : and , if we neglect Christ , there is no other remedy left for us . Those contemners shall be punished with eternall famine , and live in eternall darknesse . They which would not heare Christ thus inviting them , Come unto me all ye that labour and are heavie laden , shall heare him at length denouncing , Go ye cursed into everlasting fire . The Sodomites were consumed with fire , because being called to this feast by the preaching of Lot , they would not come . The fire of Gods wrath , which lasteth for ever , shall consume them who being called by the gospel , have despised this feast . At the coming of the bridegroom , the virgins that had no oyl in their lamps , staying too long , were shut out : So they whose hearts in this world are not filled with the oyl of the holy Spirit , shall not be admitted by Christ to the participation of joy , but they shall have the gate of indulgence , the gate of mercy , the gate of consolation , the gate of hope , the gate of grace , & the gate of good works shut against them . Christ hath yet an inward kinde of calling : and happy is he that heares it ! Christ often knocks ●t the gate of our hearts by holy desires , devout sighs , and pious cogitations ; and happy is he that openeth unto him ! As soon as thou feelest in thy heart any holy desire of heavenly grace , assure thy self that Christ knocks at thy heart : Let him in , lest he passe by , and afterwards shut the gate of his mercy against thee . As soon as thou feelest in thy heart any spark of godly meditations , perswade thy self that it was kindled by the heat of divine love , that is , of the holy Spirit ; cherish and nourish it , that it may grow to be a fire of love : Take heed that thou quench not the Spirit , and hinder the work of the Lord. He that destroyeth the temple of the Lord , shall feel his severe judgement : Our heart is the temple of the Lord : And he destroyeth it , whosoever refuseth to give place to the holy Spirit inwardly calling by the word . In the old Testament the prophets could heare the Lord speaking inwardly : In the new Testament all the true godly do feel those inward motions of the holy Spirit drawing them . Blessed are they which heare and follow ! Meditat. XVII . Of the fruits of Baptisme . If thou polluted art with sin , The fountain's open , enter in . REmember , thou faithfull soul , the grace of God conferred upon thee in the saving laver of baptisme . Baptisme is the laver of regeneration : Therefore he that is dipt in the laver of baptisme , is no longer altogether carnall as before : But because he is born of God by water and the Spirit , therefore , he is also the sonne of God ; and because a sonne , therefore an heir also of eternall happinesse . As the eternall Father at the baptisme of Christ uttered this voice , This is my beloved Sonne : So all those that beleeve and are baptized , he adopteth to be his sonnes . As at the baptisme of Christ the holy Ghost appeared in the shape of a dove : So also is he present at our baptisme , and gives force unto it : yea , he is conferred by baptisme upon the beleevers , and effects in them new motions , that they become wise as serp●nts , and innocent as doves . As it was at the creation , so is it also at our regeneration : At the first creation of things the Spirit of the Lord moved upon the waters , and gave a vitall force unto them : So also in the water of baptisme the holy Ghost is present , and makes it a saving means of our regeneration . Christ himself our Saviour would be baptized , that he might leave a testimonie , that by baptisme we are made his members . Oftentimes medicines are applyed to the head to heal some other parts of the bodie : Christ is our spirituall head ; He received the medicine of baptisme for to heal his mysticall bodie . God in the old Testament made a covenant with his people by circumcision : So by baptisme in the new Testament we are received into the covenant of God. Baptisme succeeded in the place of circumcision : He therefore that is in the covenant of God , need not be afraid of the devils accusation . In baptisme we put on Christ : And from hence it is that the Saints are said to have made their robes white in the bloud of the Lambe . Christs perfect righteousnesse is that beautifull robe : whosoever therefore hath put on this robe , let him not fear the stains of sinne . There was a pool in Jerusalem about the sheep-market , into which at a certain time the angel of the Lord descended and troubled it , and he that first descended into it after the troubling of the water , was cured of what disease soever : The water of baptisme is that pool , which healeth us of every disease of sinne , when the holy Spirit descends into it , and troubles it with the bloud of Christ , who was made a sacrifice for us : In like manner in time past the sacrifices were washed in that pool at Jerusalem . As at the baptisme of Christ the heavens were opened : So also at our baptisme the gate of heaven is opened unto us . At the baptisme of Christ all the holy and sacred Trinitie was present : And so likewise at our baptisme : And so by the word of promise , which is annexed unto the element of water , faith receiveth the grace of the Father adopting , the merit of the Sonne cleansing , and the efficacie of the holy Ghost regenerating . Pharaoh and all his host was drowned in the red sea ; The Israelites passed through safe and sound : So in baptisme all the host of vices is drowned ; and the faithfull safely attain to the inheritance of the kingdome of heaven . Therefore also is baptisme that sea of glasse which John saw : Through it , as through a kinde of glasse , the brightnesse of the sunne of righteousnesse enters into our mindes . And that sea was before the throne of the Lambe : The church is the throne of the Lambe , in which onely the grace of holy baptisme is to be had . The prophet Ezekiel saw waters going out of the temple , which did quicken and heal all : In the spirituall temple of God , that is , in the church , the saving waters of baptisme do yet spring forth , into the profunditie whereof our sinnes are thrown : Whosoever come unto it , shall be healed and live . Baptisme is the spirituall floud in which all flesh of sinne is drowned . The impure crow goes forth like the Devil : But the dove like the holy Ghost flies and brings the olive-branch , that is , peace and tranquilitie unto our mindes . Remember therefore , thou faithfull soul , the greatnesse of the grace of God conferred upon thee in baptisme , and render due thanks unto him . The more plentifull grace is conferred upon us in baptisme , the more diligent must we be in the custodie of the gifts conferred . We are buried with Christ by baptisme : Therefore as Christ was raised up from the dead unto the glory of his Father : So let us walk in newnesse of life . We are made whole , let us sinne no more , lest a worse thing happen unto us . We have put on the most precious robe of Christs righteousnesse : Therefore let us not defile it with the stains of sinne . Our old man is crucified and dead in baptisme : Let the new man therefore live in us . We are regenerated and renewed in the spirit of our mindes by baptisme : Therefore let not the flesh domineer over the spirit . Old things are past : Behold a● things are become new : Let not therefore the oldnesse of the flesh , prevail against the newnesse of the spirit . We are made the sonnes of God by spirituall regeneration : Let us therefore live as it becometh the sonnes of such a Father . We are made the temple of the holy Ghost : Let us therefore prepare a thankfull seat for such a guest . We are received into Gods covenant : Let us take heed therefore that we do not serve under the devil , and so fall from the covenant of grace . Effect in us all these things , O blessed Trinity in Unitie ! Thou that hast given us such grace in baptisme , give us also the grace to persevere in it . Meditat. XVIII . Of the saving participation of the body and bloud of Christ. He that doth eat and drink by faith Christs flesh and bloud , salvation hath . HE that eateth my flesh , and drinketh my bloud , shall live for ever , saith Christ. Exceeding great was the bountie and goodnesse of our Saviour , in that he did not onely assume our flesh , and exalt it to the throne of celestiall glory , but also feedeth us with his bodie and bloud unto eternall life . Oh the saving delicates of the soul ! Oh the heavenly and angelicall food to be desired ! Although the angels did desire to look into this mysterie , yet he did not assume the nature of the angels , but the seed of Abraham . Our Saviour is nearer unto us , then unto the angels : for we have knowledge of his love by this , in that he hath given us of his own Spirit ; neither of his Spirit onely , but of his bodie and bloud : For so saith Truth it self , of the bread and wine in the Eucharist : This is my bodie ; This is my bloud . How can the Lord forget those whom he hath redeemed with his bodie and bloud , and whom he hath nourished with his bodie and bloud ? He that eateth the flesh , and drinketh the bloud of Christ , remaineth in Christ , and Christ in him . I do not much marvel therefore that the haires of our head are numbred , that our names are registred in heaven , that we are described in the hands of the Lord , and that we are carried in his bosome , seeing that we are fed with the bodie and bloud of Christ. Without doubt great is the dignitie of our souls , seeing that they are fed with a price of redemption of such value . Great also is the dignitie of our bodies , which being redeemed , and fed by the bodie of Christ , become the habitacles and temples of the holy Ghost , and the dwelling places of the whole and most holy Trinitie . It cannot be that they should remain in the grave , being fed with the bodie and bloud of our Lord. This is meat indeed . We eat it : But we change it not into the nature of our bodie , but are changed into it . We are the members of Christ , and are animated by his Spirit , and fed with his body and bloud . This is the bread which came down from heaven , and giveth life unto the world : He that eateth thereof , shall never hunger . This is the bread of grace and mercy ; Of this whosoever eateth , he shall taste and see how sweet the Lord is , and receive of his fulnesse grace for grace . This is the bread of life , not onely the living bread , but the quickning bread : Whosoever eateth thereof , he shall live for ever . This is the bread which came down from heaven ; neither is it onely heavenly , but it makes those that eat thereof heavenly : They which eat it savingly in the spirit , shall become heavenly , because they shall not die , but shall be raised again at the last day . They shall be raised again , but not to judgement ; because he that eateth of this bread cometh not into judgement , nor into condemnation ; because there is no condemnation to them that are in Christ Jesus : but they shall be raised to life and salvation . For he that eateth the flesh of the Sonne of man , and drinketh his bloud , hath life in himself , and shall live through Christ. His flesh is meat indeed , and his bloud is drink indeed . Let us be filled therefore with the meat , not of our works , but of the Lord. Let us be abundantly satisfied with the fatnesse , not of our house , but of the Lord. This is the true fountain of life ; He that shall drink of this water shall never thirst ; but it shall become in him a fountain of water springing up unto eternall life . All ye that thirst come unto these waters , and ye that have no silver , make haste , buy without money . Let them that thirst come , and come thou my soul that art vexed with the raging heat of sinne . But if thou beest destitute of the silver of thy merits , make haste the rather : If thou hast no merits of thine own , make haste the more ardently to the merits of Christ : Make haste therefore , and buy without silver . Here is the chamber of Christ and the soul , from which let not thy sinnes deterre thee , and into which let not thy merits enter . For what can be our merits ? They lay out their silver , and not for bread ; they labour , and not for fulnesse . Our labours do not satiate , neither is the grace of God bought with the silver of our merits : Therefore heare O my soul , and eat that which is good , and thou shalt be delighted with fatnesse . These words are spirit and life , and the words of eternall life . The cup of benediction is the communion of the bloud of Christ , and the bread which we break is the participation of the Lords bodie . We cleave unto the Lord : Therefore we are one Spirit with him . We are united unto him , not onely by the communion of nature , but also by the participation of his bodie and bloud . I do not therefore say with the Jews , How can this man give us his flesh to eat ? But rather crie out , How doth the Lord distribute unto us his flesh to eat , and his bloud to drink ! I do not prie into his power , but do admire his benevolence : I do not examine his majestie , but I reverence his goodnesse : His presence I beleeve , the manner of his presence I know not : I am certainly assured that it is most neare and inward . We are members of his body : flesh of his flesh , and bone of his bones . He dwelleth in us , and we in him . My soul desireth to dive by cogitation into this most profound abysse , but cannot finde with what words to set forth and declare that goodnesse ; and therefore is altogether amazed at the sight of the greatnesse of the grace of the Lord , and the glory of the blessed . Meditat. XIX . Of the mysterie of the Lords Supper . Be wise : Do not to farre enquire 'To that thou rather shouldst admire . IN the Lords holy Supper there is set before us a mysterie to be trembled at , and to be adored of us by all means : There is the treasure and treasurie of divine grace . We know that there was a tree of life planted by God , whose fruit might have conserved our first parents and their posteritie by the fertilitie and felicitie thereof . There was also placed in paradise a tree of the knowledge of good and evil : But even that which was appointed by God for their salvation and life , and for an exercise of their obedience , became unto them an occasion of death and condemnation , whilest they , poore wretches , obeyed the devils allurements , and their own desires . Here also is prepared a tree of life , that sweet wood , whose leaves are for medicine , and whose fruit for meat : The sweetnesse thereof doth take away the bitternesse of all evils , yea of death it self . Unto the Israelites was given Manna , that they might be fed with heavenly food : Here is that true Manna , which came down from heaven to give life unto the world . This is the heavenly bread , and the angelicall meat , of which whosoever eateth , shall never hunger . The Israelites had the ark of the covenant , and the mercy-seat , where they might heare the Lord speak face to face : Here is the true ark of the covenant , that is , the most sacred bodie of Christ , wherein the treasures of all science , knowledge , and wisdome are laid up . Here is the true mercy-seat in the bloud of Christ , which makes us to be beloved in the beloved : neither doth he speak unto us onely by his inward consolation , but also dwelleth in us : neither doth he feed us onely with heavenly Manna , but with himself . Here is the gate of heaven indeed , here is the angels ladder : For can heaven be greater then he that is in heaven ? Can heaven be more nearly united unto God , then the flesh and humane nature which he hath assumed ? Heaven indeed is the throne of God : But in the humane nature assumed by Christ resteth the holy Spirit . God is in heaven : But in Christ dwelleth the fulnesse of the divinitie . Certainly , this is a great and infallible pledge of our salvation . He had no greater thing to give unto us : For what is greater then himself ? What is so closely united unto him as his humane nature , which is assumed into the fellowship of the most blessed Trinitie , and made the treasurie of all heavenly goods ? What is so nearly conjoyned unto him as flesh and bloud ? And yet with these most heavenly nourishments doth he refresh us miserable worms , and make us partakers of his nature : And shall not he then make us partakers of his grace ? Who ever hated his own flesh ? How can the Lord then despise us whom he feedeth with his own flesh and bloud ? How can he forget those , unto whom he hath given the pledge of his own bodie ? How can Satan be able to overcome us , seeing that we are fed with heavenly food , that we faint not in battel ? We are deare unto Christ ; because he bought us at so deare a price : We are deare unto Christ ; because he feeds us with such deare and precious things : We are deare unto Christ ; because we are his flesh and members . This is the onely Panacea of all spirituall diseases , this is the medicine of immortalitie : For what sinne is there so great , that the sacred flesh of God cannot expiate ? What sinne is so great , that the quickning flesh of Christ cannot heal ? What sinne so mortall , that is not taken away by the death of the Sonne of God ? What fierie darts of the devil can be so deadly , that they cannot be quenched in this fountain of divine grace ? What so great stain of the conscience , that this bloud cannot purge ? The Lord was present to the Israelites in a cloud , and in fire : But here is no cloud , but the sunne of righteousnesse , the present light of our souls : Here is not felt the fire of Gods fury , but the heat of his love ; neither doth he depart from us , but makes his mansion with us . Our first parents were brought into paradise , that most sweet and fragrant garden , the type of eternall beatitude , that being put in minde of Gods bountie , they might perform due obedience unto their Creatour . Behold ! Here is more then paradise in this place . For the creature is filled with the flesh of the Creatour : The penitent conscience is cleansed by the bloud of the Sonne of God. By the body of Christ are nourished the members of Christ the head . The faithfull soul is fed with divine and heavenly dainties . The sacred flesh of God , which the angels adore in the unitie of person , which the archangels reverence , at which the Powers do tremble , and which the Vertues admire , is our spirituall food . Let the heavens rejoyce , and let the earth be glad , but much more the faithfull soul , upon whom such and so great benefits are bestowed . Meditat. XX. Of serious preparation before we come to the Lords Supper . A wedding garment put thou on , Or keep from this communion . HEre is no common cheere , nor the feast of some ordinarie king ; but here is the holy mysterie of the body and bloud of Christ to be handled of us : Therefore a due preparation is required , lest we finde death in stead of life , and receive condemnation in stead of mercy . How did that most holy Patriarch so famous for the strength of his faith , how did he fear and tremble when the Sonne of God appeared unto him in the shape of man , and threatned that he would destroy Sodom ? Here the Lambe of God is not set before us to look upon , but to be tasted and eaten . Vzziah coming inconsiderately unto the ark of the covenant , was by the Lord suddenly smitten with a leprosie : What wonder is it then , if he that eats of this bread , and drinks of this wine unworthily , eateth and drinketh his own condemnation ? For here is the true ark of the new covenant , which was prefigured by the old . Now the apostle teacheth true preparation in one word : Let a man examine himself , and so let him eat of this bread . Now as all divine examination is to be squared according to the rule of divine scripture , so also is this , which Paul requires . Let us therefore consider in the first place our own infirmitie : For what is man ? Dust and ashes . We were made of the earth , we live of the earth , and we return to the earth . What is man ? Stinking seed , a sack of dung , and meat for worms . Man was born to labour , and not to honour . Man is born of a woman , and therefore with guiltinesse : He liveth but a short time , and therefore in fear : he is full of many miseries , and therefore of weeping : many indeed , because both of body and soul. Man knoweth neither his beginning nor his end . We have our being for a while like a fading flower : But this short life hath long sorrows and labours . Let us consider in the second place our unworthinesse : Verily , every creature in respect of the Creatour , is a shadow , a dream , nothing : Therefore man also . But man is unworthy in a greater and more grievous manner : For he offended his Creatour by his sinne . God is just by nature and by essence : Therefore by his nature and by his essence he is offended and displeased with sinne . What are we stubble to that consuming fire ? How shall our most filthy deeds appear ? How shall our iniquities which thou settest before thee , and our errours which thou placest in the light of thy countenance ? God is infinite , and alwayes like himself , of infinite justice and infinite anger : And if in all his works , then certainly in his anger , justice , and revenge , God is altogether great and wonderfull . He that spared not his own Sonne , will he spare his own workmanship ? He that spared not the most holy one , will he spare the wicked servant ? God so hateth sinne , that he doth punish it even in the best beloved ; as it appears by Lucifer the prince of the angels . But let not this examination respect us onely , but the blessed bread also , which is the communication of the Lords bodie : Then shall the true fountain of grace , and the inexhaustible spring of mercie appear . God cannot altogether neglect us , seeing that he maketh us partakers of his own flesh : For who ever hated his own flesh ? Therefore this holy banquet shall transform our souls : This most divine banquet shall make us divine men ; untill at length we be made partakers of future happinesse , being made capable of God wholly and onely , and wholly like unto God. What we have here by faith , and in a mystery , there we shall have in deed , and openly : Yea our bodies have attained to this dignitie , that in them we shall see God face to face : I say our bodies , which are now the temples of the holy Ghost , and are sanctified and quickned by the body and bloud of Christ dwelling in us . This most holy medicine cures all the wounds of sinne : This quickning flesh overcometh all mortall sinne : This is the most holy seal of divine promises , which we may shew before Gods judgement . Having this pledge we may glory , and be secure of eternall life . If Christ his bodie and bloud be exhibited unto us , assuredly all other benefits by that most holy body and most blessed bloud are prepared for us : How can he that hath given us the greater things , denie us the lesse ? He that hath given his Sonne to us , how shall he not give all other thing● with him ? Let the spouse therefore be glad and rejoyce ; for the time is at hand when she shall be called to the marriage of the Lambe : Let her put on precious apparel , let her put on her wedding garment , that she be not found naked . This garment is the bridegrooms righteousnes , which we put on in baptisme : But our righteousnesse is so farre from being a wedding garment , , that it is as the cloth of a menstruous woman . Let us be afraid therefore to bring the most filthy and stinking rags of our works to this nuptiall solemnitie . Let the Lord cover us , that we be not found naked . Meditat. XXI . Of Christs ascension . Christ is ascended up on high : And we must up like eagles flie . MEditate upon thy bridegrooms ascension , thou faithfull soul : For Christ withdrew his visible presence from the faithfull , to exercise their faith : And blessed are they that see not , and yet beleeve . Where our treasure is , there let our heart be also : Christ our treasure is in heaven : Let our hearts therefore be set upon those things that are heavenly , and meditate upon the things that be above . The spouse desires with most earnest sighs the return of her beloved : So let the faithfull soul desire the coming of that day , when she shall be admitted to the marriage of the Lambe : Let her put her confidence in the pledge of the holy Spirit , which the Lord left unto her at his departure : Let her put her confidence in the bodie and bloud of the Lord , which she receives in the mysterie of the supper : And let her beleeve that our bodies which are filled with this incorruptible food , shall at length be raised up again . That which we now beleeve , we shall then see : Our hope shall then be reall fruition : The Lord is present unto us here , while we are on the way , in a strange shape : But in the mansion of our heavenly countrey we shall behold him and know him as he is . It was our Saviours will , to ascend up from the mount ● Olives . The olive is a signe of peac● and joy : Therefore not withou● cause did he ascend up from the mount of Olives ; because by his passion he hath purchased peace and tranquillitie for terrified and amazed consciences . Not without cause did he ascend up from the mount of Olives : For the court of heaven did exceedingly joy to receive him . The mount doth call and invite us to heavenly things : seeing therefore we cannot follow him with our bodily feet , let us follow him with the fee● of our holy desires . Moses also in like manner ascended up unto the Lord in the mount . The holy patriarchs worshipped in the mount . Abraham made choice of the mount , and Lot of the plain : Let the faithfull soul leave the plain of this world , and by holy devotion go up to the heavenly mount : So shall she feel God speaking unto her inwardly , and that most sweetly : So in her prayers may she worship in spirit : So shall she be able with Abraham to escape the everlasting fire prepared For the plain of this world . Bethanie signifieth a village of humilitie and affliction , by which we must passe to the kingdome of heaven , even as Christ himself passed from the place of affliction to the joyes of heaven . Till this time heaven was shut , and paradise , which is above , was kept by a flaming sword : But now Christ being conquerour doth set open heaven unto us , to shew us the way into our heavenly countrey , from which we had fallen away . The disciples stood lifting up their eyes , and looking up towards heaven : So let the true disciples of Christ lift up the eyes of their heart to behold heavenly things . Lord Jesus what a glorious clause followed thy passion ! How happie and sudden a change is this ! How did I see thee suffering on mount Calvarie , and how do I behold thee now in the mount of Olives ! There thou wast alone ; here thou art accompanied with many thousands of angels : There thou didst ascend up to the crosse ; here thou dost ascend up into heaven in a cloud : There thou wast crucified between theeves ; here , thou rejoyced among the companies of angel● ▪ There , thou wast nailed to the crosse as a condemned man ; here , thou a●● at libertie , and dost deliver those tha● were condemned : There , dying and suffering ; here , rejoycing and triumphing . Christ is our head , we are his members : Rejoyce therefore and be glad thou faithfull soul for the ascension of thy head . The glory of the head is the glory also of the members . Where our flesh doth reigne , there let us beleeve that we shall also reigne : Where our bloud doth rule , let us hope that we shall also obtain glorie : Though our sinnes do hinder us , yet the communion of nature doth not repell us : Where the head is , there shall the other members be also : Our head is entred into heaven : Therefore the members have just cause to hope for entrance , not onely so , but that they have possession there already . Christ descended from heaven to redeem us ; and again he ascended up into heaven to glorifie us . Unto us was he born , for us did he suffer : For us therefore did he ascend . Our charitie is confirmed by Christs passion , our faith by Christs resurrection , our hope by Christs ascension . We must follow Christ our bridegroom not onely with our ardent desires , but also with our good works . Into that citie which is above , nothing shall enter that is defiled : In token of this the angels that came from the heavenly Jerusalem appeared in white apparel ; by which puritie and innocencie is figured . With the Doctour of humilitie there ascended no pride ; with the Authour of goodnesse there ascended no malice ; with the Lover of peace there ascended no discord ; and with the Sonne of the Virgin there ascended no lust . After the Parent of vertues there ascend no vices ; after the Just there ascend no sinnes ; and after the Physician there can ascend no infirmities . He that desires to see God hereafter face to face , let him here so live as in his sight . He that hopes for celestiall things , let him contemn terrestriall . O draw our hearts thee , good Jesus ! Meditat. XXII . An Homilie of the holy Ghost . God sealeth by his holy Spirit As many as shall life inherit . OUr Lord ascending up into the heavens , and entring into his glory , sent the holy Ghost unto the disciples upon the day of Pentecost . As in the old Testament God when he proclaimed the law in mount Sinai , came down unto Moses : So when the gospel was by the apostles to be propagated throughout all the world , the holy Ghost came down upon them . There , was thundering and lightning , and the loud sound of the trumpet ; because the law doth thunder against our disobedience , and makes us subject to Gods indignation : But here , is the sound of a gentle winde ; for the preaching of the gospel doth lift up the souls that are cast down : There , was the fear and trembling of all the people ; because the law worketh wrath : But here , the whole multitude doth flock together to heare the wonderfull things of God ; for by the gospel we have accesse unto God : There , the Lord descended in fire , but it was in the fire of his wrath and furie ; therefore was the mountain moved , and did smoke : But here , the holy Ghost descendeth in the fire of love , so that all the house is not shaken by the wrath of God , but is rather replenished with the glory of the holy Ghost . What wonder is it if the holy Ghost be sent from the court of heaven to sanctifie us , seeing that the Sonne was sent to redeem us ? The passion of Christ had not profited us , unlesse by the gospel it had been preached unto us ; For what use is there of a treasure that is hid ? Therefore our most mercifull Father did not onely prepare a great benefit by the passion of his Sonne , but also would have it offered to all the world by sending the holy Ghost . The faithfull mother giveth unto her tender infant both her dugs . God who is faithfull doth send unto us both the Sonne and the holy Ghost . But the holy Ghost came upon the apostles , when they were assembled together at prayer with one accord : For he is the Spirit of prayer , he i● obtained by prayer , and he moveth us to pray . Wherefore ? Because he is that bond by which our hearts are united with God , as he doth unite the Father with the Sonne , and the Sonne with the Father : For he is the mutuall substantiall love of the Father and the Sonne . This our spirituall conjunction with God is wrought by faith : But faith is the gift of the Spirit . It is obtained by prayer : But true prayer is made in the Spirit . In the temple of Solomon , when incense was offered unto God , the temple was filled with the glory of the Lord : So if thou offerest unto God the sweet odours of prayers , the holy Ghost shall fill the temple of thy heart with glory . Let us here admire the mercy and grace of God : The Father promiseth to heare our prayers , the Sonne maketh intercession for us , and the holy Ghost prayeth in us . The angels carrie our prayers unto God , and the court of heaven is open to receive our prayers . God of his mercie doth give unto us the affect of prayer ; because he giveth unto us the spirit of grace and prayer : He giveth unto us also the effect of prayer ; because he doth alwayes heare our prayers , if not according to our will , yet according to that which is most profitable for us . The holy Ghost came when they were all met together with one accord in the same place . For he is the Spirit of love and concord that joyneth us unto Christ by faith , unto God by love , and unto our neighbour by charitie . The devil is the authour of discord and separation : by our sinnes he separates us from God ; by hatred , contention , and brawling , he separates men one from another : But the holy Ghost as in Christ he hath conjoyned the divine and humane nature , by his wonderfull overshadowing : So doth he by his gifts poured upon us , conjoyn men with God , and God with men . As long as the holy Ghost remaineth in man by his grace and gifts , so long doth man remain united to God. As soon as man by sinne falleth from faith and love , and shaketh off the holy Ghost , he is separated from God , and is deprived of that most blessed union . He that hath the holy Ghost hateth not his brother . Why ? Because by the Spirit he is made partaker of the mysticall bodie of Christ , whose members all the godly are : And who ever hated his own members ? Yea more , He that is governed by the Spirit of the Lord , loveth even his enemies . Why ? Because he that cleaveth unto the Lord , becomes one spirit with him : And God causeth his sunne to rise upon the good and bad : And hateth nothing which he hath made : He that hath the Spirit of God is readie to be servant unto all , he to his power doeth good unto all , he is readie for all to make use of , because God is the fountain of all mercie and grace to all . Now the Spirit of God effects in man such motions as he himself is : As the soul gives unto the body life , sense , and motion : So the Spirit makes man spirituall , seasons his minde with divine saltnesse , and directs all his members to the performance of all duties towards God , and towards his neighbour . From heaven came that sound which was the signe of the coming of the holy Ghost : Because the holy Ghost is of an heavenly nature , to wit , of the same nature with the Father and the Sonne ; from whom , that is , the Father and the Sonne , he proceedeth from all eternitie . Moreover , he maketh men to think upon heavenly things , and to seek those things which are above . He which cleaveth unto earthly things , and is by his love united unto the world , is not yet made partaker of the heavenly Spirit . He came in the type of breath : Because he affordeth unto the afflicted quickning consolation ; and because we live according to the flesh by the reciprocall breathing out and sucking in of the aeriall spirit . He came under the type of spirit and breath : For he giveth unto us , To live according to our better part . The winde bloweth where it listeth , and thou hearest the sound thereof , but thou knowest not whence it comes , or whither it goes : So is every one that is begotten of the Spirit . And it was meet that he should come in the type of breath : Because he proceedeth from the Father and the Sonne by one breathing from eternitie . It was a powerfull breath : Because the grace of the holy Ghost comes with power . The holy Ghost moveth the godly , in whom he dwelleth , to all that is good ; and so moveth them , that they regard neither the threats of tyrants , nor the treacheries of Satan , nor the hatred of the world : He conferreth upon the apostles the gift of tongues : Because their sound was to go into all lands : And so the confusion of tongues ( which was the punishment of pride and rashnesse in the building of the tower of Babel ) was taken away ; and the dispersed nations , by the gift of the holy Ghost , through diverse tongues were gathered together into the unitie of faith . It was meet that he should come in the figure of tongues : Because the holy men of God did speak as they were inspired by him ; Because he spake by the apostles ; and because he putteth the words of God into the mouthes of the ministers of the church . For these so great gifts blessed and praised be the holy Ghost together with the Father and the Sonne for ever and ever ! Meditat. XXIII . Of the churches dignitie . Great is the churches dignitie , Which chosen is Christs spouse to be . COnsider , thou devout soul , what a great benefit God hath bestowed upon thee , in calling thee to the communion of the church . One is my beloved , saith the bridegroom in the Canticles : One indeed ; because there is but one true and orthodox church , the beloved spouse of Christ. Without the body of Christ there is not the Spirit of Christ , and he that hath not the Spirit of Christ is not his ; and he that is not Christs , cannot be made partaker of life everlasting . All that were without the ark of Noah did perish in the floud : And they that are without the spirituall ark of the church , must needs be overwhelmed in everlasting destruction . He shall never have God to be his Father in heaven , that hath not the church for his mother upon earth . Consider , thou devout soul , that every day many thousands of souls descend into hell for this cause , because they are without the bosome of the church . Nature hath not separated thee from them , but onely the grace of God that sheweth mercie . When Egypt was involved in palpable darknesse , the Israelites onely had light : So in the church onely is the light of divine knowledge . They that are without the church , do passe from the darknesse of ignorance in this present life , to the darknesse of eternall damnation in the life to come . He that is not a part of the militant church , shall never be a part of the church triumphant : For these things following have a neare conjunction together , that is to say , God , the word , faith , Christ , the church , and life everlasting . The holy church of God is a mother , a virgin , and a spouse . She is a mother : Because she brings forth spirituall sonnes unto God every day . She is a virgin : Because she doth keep her self chaste from the embracements of the devil and the world . She is a spouse : Because Christ hath betrothed her unto himself by an everlasting covenant , and hath given unto her the pledge of the Spirit . The church is that ship that carries Christ and his disciples , and brings them at length to the haven of everlasting felicitie : The church sails through the sea of this world with a prosperous course , having the stern of faith , God for her pilot , and the angels for her rowers , and carrying the companies of all the saints : In the midst thereof there is erected the saving tree of the crosse , upon which do hang the sails of evangelicall faith , by which she is carried to the securitie of eternall rest , by the breathing of the holy Ghost . The church is that vineyard that God hath planted in the field of this world , which he hath watered with his bloud , about which he hath set an hedge of angelicall guard , in which he hath made the winepresse of his passion , and gathered out the stones and impediments thereof ▪ The church is that woman clothe● with the sunne : Because she is arayed with the righteousnesse of Christ. She treadeth the moon under he● feet : Because she despiseth earthly things that are subject to sundry changes . Consider , thou devout soul , the exceeding great dignitie of the church , and render due thanks unto God. Great are the benefits which are in the church of God , but all do not meet with them . It is a garden enclosed , and a fountain sealed up : No man sees the beautie of this enclosed garden , but he that is in it : Neither doth any one know the benefits that are in the church , but he that is himself in it . This spouse of Christ is black without , but beautifull within . For the kings daughter is all glorious within . This ship is tossed with many tempests of persecutions : This vineyard being bound doth rise up , and being cut down groweth up . For this woman the infernall Dragon lieth in wait after diverse manners . The church is a fair lilie : But yet among thorns . The church is a most beautifull garden : But when the North-winde of tribulations doth blow upon it , the spices thereof fall . The church is Gods daughter : But she is exceedingly hated of the world : She looks for an heavenly inheritance : and therefore she is compelled to be a pilgrime in this world . In this pilgrimage she is oppressed , in her pressure she is silent , in her silence she is strong , in her strength she overcometh . The church is a spirituall mother : But she is compelled to stand under the crosse with Mary the mother of Christ. The church is a palm-tree : Because under the weight of tribulations and tentations she grows most . Consider , thou devout soul , the dignitie of the church : And beware thou commit nothing to her dishonour . The church is thy mother : Take heed therefore that thou contemn not her voice . She is thy mother : Therefore thou must alwayes hang upon her breasts . The breasts of the church are the Word and the Sacraments . The church is a virgin : If therefore thou art her true sonne , abstain from the worlds embracements . Thou art a member of the virgin the church : See therefore that thou prostitute not the virgins members , and so commit fornication with the devil , by sinne . The church is the spouse of Christ , and so is every devout soul : Let her beware therefore that she cleave not unto Satan . Thou art the spouse of Christ : See thou lose not the earnest of the holy Spirit which he hath given thee . Thou art the spouse of Christ : Pray continually that the bridegroom would make haste , and lead thee in unto the celestiall marriage . But the bridegroom will come in the night of securitie : Watch therefore , lest when he cometh he finde thee sleeping , and so shut thee out of the gate of eternall salvation . Let the oyl of thy faith shine , lest at the coming of the bridegroom thou beest constrained to desire it in vain . Thou art carried in the ship : See therefore that thou dost not throw thy self headlong into the sea of the world before thou comest to the haven : Thou art carried in the ship : pray that thou beest not swallowed up by the tempests of afflictions , and waves of tentations . Thou art called into the Lords vineyard : See that thou labourest stoutly : Think upon the penie , and not upon the dayes labour . Thou art the Lords vineyard : Cast away all unprofitable branches , that is , the unfruitfull works of the flesh , and think the whole time of thy life to be the time of pruning . Thou art a vine-branch in Christ the true vine : See that thou dost remain in him , and bring forth much fruit : Because the heavenly husbandman will take away every branch that bringeth not forth fruit , and purge that which bringeth forth fruit , that it may bring forth more fruit . Thou hast put on Christ by faith , and art clothed with this sunne of righteousnesse : See then that thou treadest the moon , that is , all earthly things under thy feet : And esteem all other things little worth in respect of eternall goods . O good Jesus , thou that hast brought us into the church militant , bring us at length also into the church triumphant ▪ Meditat. XXIIII . Of Predestination . In Christ we are by God elect , Without Christ God doth all reject . O Devout soul , as often as thou wilt meditate upon thy predestination , behold Christ hanging upon the crosse , dying for the sinnes of the whole world , and rising again for our justification . Begin from Christ lying in the manger , and so thy disputation of predestination shall proceed orderly . God elected us before the foundations of the world were laid ; but yet he elected us in Christ : If therefore thou art in Christ by faith , do not doubt but that election belongeth unto thee : If with a firm confidence of heart thou adherest unto Christ , do not doubt but that thou art in the number of the elect . But if thou goest further beyond the limits of the word , and wilt search into the profunditie of predestination , it is greatly to be feared that thou wilt fall into the profunditie of desperation . Without Christ God is a consuming fire : Take heed therefore of coming too neare this fire , lest thou beest consumed . Without Christs satisfaction , God by the voice of his law accuseth all , and condemneth all : Take heed therefore that thou drawest not the mysterie of predestination out of the law . Search not into the reasons of Gods counsels , lest thy cogitations do much seduce thee . God dwelleth in light that no man can attain unto : Presume not therefore to come unto it rashly : But God hath revealed unto us the light of his gospel ; and in this thou mayest safely inquire into the doctrine of this secret ; and in this light thou shalt see true light . Leave the profunditie of this eternall decree made from eternitie , and convert thy self to the clearnesse of the manifestation which was made in time . Justification made in time is the glasse of election made without time . Out of the law take notice of the wrath of God for sinne ; and repent : out of the gospel take notice of the mercie of God through Christ his merit , and apply that unto thy self by faith : Take notice of the nature of faith , and shew it by thy godly conversation : Take notice of Gods fatherly castigation in crosses , and endure through patience : And then at length begin to handle the doctrine of predestination : This method the apostle teacheth : This method let him that is the apostles disciple , follow . There are three things alwayes to be observed in this mysterie : The mercie of God loving us , the merit of Christ suffering for us , and the grace of the holy Ghost by the gospel sanctifying us . Gods mercie is universall ; because he loved the whole world . The earth is full of the Lords mercy ; yea his mercy is greater then heaven and earth : For it is as great as God is : For God is love . He hath witnessed by his word , that he will not the death of a sinner : And if this be too little , he hath confirmed it with an oath : If thou canst not beleeve him for his promise , beleeve him for his oath . He is called the Father of mercies ; because it is his property to spare and to have mercy . The cause and originall of shewing mercie , he hath from himself ; of condemning and punishing , from another : Insomuch that it may appear , that mercie and punishment proceed from him after a farre different manner . The merit of Christ also is universall ; because he died for the sinnes of the whole world . What can then more plainly prove his mercie , then that he loved us , when as yet we were not ? For it was his love that he created us . Moreover he loved us when we were turned away from him ; For he sent his Sonne to be our redeemer . To the sinner adjudged to eternall torments , and not having wherewithall to redeem himself , the Father saith , Take my onely begotten Sonne , and give him for thee . The Sonne himself saith , Take away me , and redeem thy self . Christ was a flower of the field , not a flower of the garden ; because the odour of his grace is not shut up to some few , but laid open to all . Doubt not of the universalitie of Christs merit : Christ suffering , prayed for them that crucified him ; and poured forth his bloud for them , by whom it was poured forth . The promises of the gospel are universall ; because Christ saith unto all , Come unto me all ye that labour . That which was performed for all , is also offered to all : As farre as thou travellest amongst these goods by the foot of trust and confidence , so much also shalt thou obtain . God denies his grace unto no man , but unto him that thinks himself unworthy of it . Consider therefore , thou faithfull soul , these three props of predestination , and rest upon them with the firm confidence of thy heart : Consider the benefits of Gods mercie that are past ; and thou wilt not doubt of finall perseverance . When as yet thou wast not , God created thee : When by the fall of Adam thou wast condemned , he redeemed thee : When thou livedst in the world out of the church , he called thee : When thou wast ignorant , he instructed thee : When thou wentst astray , he redeemed thee : When thou sinnedst , he corrected thee , When thou stoodst , he upheld thee : When thou wast fallen , he lifted thee up : When thou wentst , he led thee : When thou camest unto him , he received thee . His long-suffering appeared , in that he expected thee ; and his mercie , in that he pardoned thee . Gods mercie prevented thee : Hope firmly that it will also follow thee . Gods mercie prevented thee , that thou mightest be healed ; and it shall also follow thee , that thou mayest be glorified : It prevented thee , that thou mightest live godly ; it shall also follow thee , that thou mayest live with him for ever . How came it to passe that in thy fall thou wast not ground to pieces ? Who put his hand under thee ? Was it not the Lord ? Be confident therefore hereafter in Gods mercie , and hope assuredly for the end of perfect faith , that is , eternall salvation . In whose hands doth thy salvation consist more safe and certain , then in those which made both heaven and earth , those hands that are never shortned , those hands that do abound with the bowels of mercie , and those hands that have holes in them by which mercie may flow forth ? But consider O devout soul , that we were elected of God , that we might be holy and blamelesse : Whosoever therefore studie not to live an holy life , to them belongs not the benefit of election . We were elected in Christ : In Christ we are by faith : Faith shews it self by love . Therefore where there is not love , neither is there faith ; where there is not faith , neither is there Christ ; where there is not Christ , neither is there election : The foundation of God standeth sure , having this seal , The Lord knoweth who are his ; But let him depart from unrighteousnesse , whosoever calleth upon the name of the Lord : The sheep of Christ shall no man take out of his hand , but yet let the sheep of Christ heare his voice . We are Gods house ; But let us retain our confidence and the glory of hope firm , even unto the end . O Lord , thou that hast given us to will , give us also to perfect . Meditat. XXV . Of the saving efficacie of prayer . Our prayers do pierce the starrie skie , And fetch down blessings from on high . IT is an exceeding great benefit of God towards us , in that he requires us to conferre with him familiarly by pious prayer : He bestoweth upon us the gift of prayer , and the fruit of prayer . Great is the force of prayer which is poured forth on earth , but hath its operation in heaven . The prayer of the righteous is the key of heaven : Prayer ascendeth , and deliverance descendeth from God : Prayer is a saving buckler , by which we repell all our adversaries darts . When Moses stretched forth his hands , Israel prevailed against the Amalekites : If thou stretchest forth thy hands towards heaven , Satan shall not prevail against thee . As the enemie is kept off by the wall : So the anger of God is repelled by the prayers of the saints . Our Saviour himself prayed , not that he had any need , but to commend unto us the dignitie thereof . Prayer is the tribute of our subjection : Because God hath commanded that we should every day offer unto him our prayers , as a spirituall tribute . It is the ladder of our ascension unto God : For prayer is nothing else but the souls travelling unto God. It is the buckler of our defence : For the soul of him that continueth in prayer , is secure and safe from the assaults of the devil . It is our faithfull messenger unto God : For it goeth up unto his throne , and solicits him to aid us . This messenger never returns in vain : For God alwayes heares our prayers , if not according to our will , yet to our profit and salvation . We may assuredly hope for one of these two : Either he will give us that we ask , or else that which he knoweth to be more profitable for us . God gave his own Sonne that most excellent gift , being not intreated : What will he do then if he be intreated ? We cannot doubt of the Fathers hearing , or the Sonnes interceding : Upon all occasions thou mayest with Moses by prayer enter into the tabernacle , and consult with God the Lord : And thou shalt speedily heare his divine answer . Christ was transfigured when he prayed : So in the time of prayer there are many changes wrought in the soul : For prayer is the light of the soul , and oftentimes leaves him in joy , whom she found in despair . With what face canst thou behold the sunne , unlesse thou dost first worship him , who sends that most pleasant light for thee to look upon ? How canst thou at thy table fall to thy meat , unlesse thou dost first worship him , who in his bounty bestows it upon thee ? With what hope darest thou commit thy self unto the darknesse of the night , unlesse thou dost first arm thy self by prayer ? What fruit canst thou expect of thy labours , unlesse thou dost first worship him , without whose blessing all labour is unprofitable ? If therefore thou wantest spirituall , or temporall blessings , ask and receive . If thou desirest Christ , seek him by prayer , and thou shalt finde : If thou desirest that the gate of divine grace , & eternall salvation should be opened unto thee , Knock and it shall be opened unto thee . If in the desert of this world the thirst of tentations , and the penurie of spirituall goods afflict thee : Come unto the spirituall rock , which is Christ , come with devotion , and strike it with the rod of prayer , & thou shalt feel the streams of divine grace cool the thirst of thy penurie . Wouldest thou offer an acceptable sacrifice unto God ? Offer thy prayers : so shall God smell a sweet odour , and his wrath shall cease . Wouldest thou every day converse with God ? Love prayer , which is the spirituall conference between God and the devout soul. Wouldest thou taste how sweet the Lord is ? Invite the Lord to the house of thy heart by prayer . Prayer pleaseth God , if it be made in a due manner : Whosoever therefore desireth to be heard , let him pray with wisdome , with fervencie , with humilitie , with faith , with perseverance , & with confidence : Let him pray with wisdome , that is , for such things as tend to the glory of God , and the salvation of his neighbour . God is omnipotent : Therefore do not thou in thy prayers tie him to means . God is most wise : Therefore do not thou in thy prayers prescribe him an order . Let not thy prayers break forth rashly , but let them follow the conduct of faith : Now faith hath respect unto the word : Therefore such things as God hath promised in his word absolutely , pray for absolutely : and such things as he hath promised with a condition , as temporall things , pray for with a condition : and such things as he hath in no wise promised , in no wise pray for . God oftentimes gives in his wrath , that which in his mercy he doth denie : Therefore follow Christ who resigned his will wholly unto God. Pray with fervencie : For how canst thou desire that God should heare thee , when thou hearest not thy self ? Wouldest thou have God mindfull of thee , when thou art not mindfull of thy self ? When thou wilt pray , go into thy closet , and shut thy doore . Thy heart is the closet , thou must enter into it : If thou wilt pray as thou oughtest , thou must shut the doore , that the cogitations of worldly businesse may not trouble thee . Thy words come not unto Gods eares without the affection of the heart : The minde must be so inflamed with the heat of cogitation , that it may farre surpasse what the tongue expresseth : And this is to worship in spirit and in truth , as the Lord requireth : Christ prayed in the mount , and lifted up his eyes unto heaven : So we must turn away our mindes from all the creatures , and turn them unto God. Thou doest injurie unto God , if thou prayest unto him to attend unto thee , when thou dost not attend unto thy self . We may pray without ceasing , if we pray in the spirit , , that is , if our mindes do alwayes by holy desires watch unto God. There is not alwayes need of clamour ; because God heareth even the sighs of our hearts , seeing that he dwelleth in the hearts of the godly . There is not alwayes need of words ; because he is present even with the thoughts . Oftentimes one sigh moved by the holy Ghost , and offered to God in the spirit , is more acceptable to God then long repetitions of prayers , where the tongue prayeth , and the heart is plainly d●mbe . Let him pray with humilitie , and place no confidence in his own merit , but in the grace of God onely . If our prayers relie upon our own worth , they are condemned , yea though the heart for very devotion should sweat drops of bloud . No man pleaseth God but in Christ : Therefore no man prayeth aright but through Christ and in Christ. The sacrifices did not please God , which were not offered on the onely altar of the tabernacle : So prayer pleaseth not God , unlesse it be offered upon the onely altar , which is Christ. God promised to heare the Israelites prayers , if they prayed with their faces turned toward Jerusalem : So we in our prayers must convert our selves unto Christ , who is the temple of the divinitie . Christ at his passion being about to pray , cast himself to the ground : Behold how that most holy soul humbled it self before the divine majestie ! Let him pray with faith , let him offer himself to want all joy , and to suffer all punishment . The sooner one prayeth , the more profitably ; the oftner , the better ; the more fervently , the more acceptably with God. Let him pray with perseverance : For if God delay his benefits , he commends them , and doth not deny them : The longer things are desired , the sweeter they are being obtained . Let him pray with confidence , that is , ask with faith , without doubting . O most mercifull God , who hast commanded us to pray , give us grace to pray aright ! Meditat. XXVI . Of the holy angels appointed by God to be our keepers . The angels of the Lord protect All those that are the Lords elect . COnsider , thou devout soul , how great the goodnesse of the Lord is , who hath made his angels thy keepers . Our heavenly Father sends his own Sonne to redeem us : The Sonne of God is made flesh to save us : The holy Ghost is sent to sanctifie us : The angels are sent to protect us : So then all the court of heaven doth as it were serve us , & convey their ben●fits unto us . I do not wonder now that all the inferiour creatures were made for man , seeing that the angels themselves , creatures farre more excellent , do not deny their ministerie unto us . What wonder is it that the heaven ministers light unto us by day , that we may labour , and darknesse by night , that we may rest , seeing that those that dwell in heaven do minister unto us ? What wonder is it that the aire affordeth us vitall breath , and all kindes of fowls to our service , seeing that the celestiall spirits watch over us for our safety ? What wonder is it that the water affordeth us drink , purgeth away our filth , watereth things that are dried , and brings forth sundry kindes of fishes , when as the angels themselves are present with us , and do refresh us , when we are weary with the heat of calamities and tentations ? What wonder that the earth beareth us , and nourisheth us with bread and wine , and furnisheth our tables with all kindes of fruits , and living creatures , when as he hath given his angels charge to keep us in all our wayes , and to bear us up in their hands , that we dash not our foot against a stone . The angels were solicitous concerning Christ. For an angel foretells his conception : An angel declares his nativitie : An angel bids him flee into Egypt : The angels minister unto him in the desert : The angels minister unto him in the whole ministerie of his preaching : An angel is present with him at the agonie of death : An angel appeares at his resurrection : The angels are present at his ascension : The angels shall be with him when he returns to judgement . So then , as the angels waited upon Christ in the dayes of his flesh , so also are they solicitous for all them that are incorporated into Christ by faith . As they served the head , so do they also serve the members : They rejoyce to serve them on earth , whom they shall have their companions in heaven . They do not deny their ministerie unto them , whose most sweet fellowship they hope for hereafter . The angels of God appeared to Jacob in the way to his countrey : So in this life , which is the way to our heavenly countrey , the angels are the keepers of the godly . The angels defended Daniel in the midst of the lions : So likewise they defend all the godly from the treacheries of the infernall Lion. The angels preserved Lot from the fire of Sodom : So by holy inspirations and protections against the devils tentations they often preserve us from the fire of hell : The angels carry the soul of Lazarus into Abrahams bosome : And so they translate the souls of the elect unto the palace of the heavenly kingdome . The angel leads Peter out of prison : And so he doth often deliver the godly out of most apparent dangers . Great is the power of our adversarie the devil : But let the guard of the angels lift us up . Doubt not but these will be present to aid thee in all dangers ; because the Scripture describeth them with wings , under the figure of Cherubim and Seraphim , that thou mayst know assuredly , that they will come with incredible celeritie to bring aid and succour . Do not doubt but these will be thy protectours in all places ; because they are most subtile spirits which no body can resist : All visible things give way unto them , and all bodies alike , though they be solid and thick , by them are penetrable and passable . Do not doubt but these spirits know thy dangers and afflictions ; because they alwayes behold the face of thy heavenly Father , and are alwayes ready prest for his service . Know also , thou devout soul , that these angels are holy : Therefore study for holinesse , if thou wouldest enjoy their fellowship . Likenesse of conditions doth most beget friendship : Accustome thy self therefore to holy actions , if thou desirest to have the angels to be thy keepers . In every place and angle stand in awe and reverence of thy angel , and do nothing in his presence which thou wouldest be ashamed to do in the sight of man. These angels are chaste : Therefore they are driven away by filthy actions : Smoak drives away bees , and an ill savour drives away doves : So , lamentable and stinking sinne drives away the angels the keepers of our life . If by sinne thou deprivest thy self of their tuition : How canst thou be safe from the devils treacheries ? If thou beest destitute of the angels protection : How canst thou be safe from the invasio● of many dangers ? If thy soul be not fenced by the wall of the angels defence : the devil will easily overcome it by his deceitfull perswasion . The holy angels are sent by God as his messengers to us : Therefore thou must be reconciled unto God by faith , if thou wilt have an angel to be thy keeper . Where the grace of God is not , neither is there the guard of angels : Let us behold the angels as Gods saving hands , which are moved to no work without his direction . There is joy in heaven before the angels over one sinner that repenteth . The teares of the penitent are as it were the wine of the angels : But an impenitent heart puts to flight the angels our keepers . Let us therefore repent , that we may cause the angels to rejoyce . The angels are of an heavenly and spirituall nature : Let us therefore think upon heavenly and spirituall things that they may take pleasure to be with us . The angels are humble and hate pride altogether ; because they are not ashamed to tend little children : Why then is earth and ashes proud , when the heavenly spirits so humble themselves ? At death especially the devils subtiltie is to be feared , because it is written that the serpent lieth in wait for the heel . The heel , which is the extreme part of the bodie , is the last term of our life . In that last agonie of death , the angels guard is most necessary ; that they may deliver us from the fierie darts of the devil , and carry our soul when it is gone out of the prison of our bodie , into the heavenly paradise . When Zacharie was in the temple busie about his holy function , the angel of the Lord came unto him : So likewise if thou delightest in the exercise of the word and prayer , thou mayst rejoyce to have the angels thy protectours . O most mercifull God , thou that leadest us through the desert of this world by the conduct of the holy angels , grant that we may at length be carried by them into the kingdome of heaven ! Meditat. XXVII . Of the devils treacheries . The devils treacheries who knows ? A thousand wayes he seeks our woes . COnsider , thou devout soul , in what danger thou art , because the devil thine adversarie is alwayes lying in wait for thee . He is an enemie , for boldnesse , most ready ; for strength , most powerfull ; for subtiltie , most cunning ; for engines , well stored ; in fight indefatigable ; into all shapes changeable : He enticeth us into many sinnes , and having enticed us he accuseth us before Gods judgement seat . He accuseth God to men , and men to God , and men one to another . He exactly considers every ones naturall inclination ; and then he layes for them the snares of tentations . As in the besieging of cities the besiegers come not against the strong and fortified places , but where they finde the walls weak , the ditches plain , and the turrets without guard : So the devil when he assaults the soul of man , first sets upon that part which he findes softest , and best affected for him the easier to work upon : If he be once overcome , he doth not presently remove , but comes again to tempt with greater force ; that so he may by tediousnesse and neglect overcome those whom by violence of tentations he could not overcome . Against whom will he not use his subtile tricks , when he was so bold as to set upon the Lord of majestie himself with his craft and subtiltie ? What Christian will he spare , when he sought to winnow Christs apostles themselves like wheat ? He deceived Adam in his nature instructed : Whom cannot he deceive in his nature corrupted ? He deceived Iudas in the school of our Saviour : And whom will he not deceive in the world the school of errour ? In all states the devils treacheries are much to be feared . In prosperitie he lifts us up with pride : In adversitie he drives us to despair : If he sees a man delighted with frugalitie , he entangleth him in the fetters of unsatiable covetousnesse : If he sees a man of an heroicall spirit , he sets him on fire with flaming anger : If he sees a man somewhat merrier then ordinary , he incites him to burn with lust : Those whom he sees to be zealous in religion , he labours to entangle in vain superstition : Those whom he sees exalted to dignities , he pricks them forward with the spurres of ambition . When he allureth a man to sinne , he amplifies Gods mercie ; and when he hath cast him headlong into sinne , he amplifies Gods justice : First he will leade a man to presumption ▪ and afterwards he labours to bring him to desperation . Sometimes he assaults outwardly by persecutions ; sometimes he assaults inwardly by fiery tentations : Sometimes he sets upon us openly , and by force ; sometimes secretly , and by fraud . In eating he sets before us gluttony ; in generating , luxurie ; in exercising , sluggishnesse ; in conversing , envie ; in governing , covetousnesse ; in correcting , anger ; in dignitie , pride : In the heart he sets evil cogitations ; In the mouth , false speakings ; In the other members wicked actions : When we are awake , he moves us to ill works ; when we are asleep , he moves us to filthy dreams . So then in every place and in every thing we must beware of the devils treacheries . We sleep , but he watcheth : We are secure , and he goes about like a roaring lion . If thou shouldest see a lion ready to assault thee ; how wouldest thou fear and tremble ! When thou hearest that the infernall lion lies in wait for thee ; doest thou sleep soundly on both eares ? Consider therefore , thou faithfull soul , the treacheries of this most potent enemie , and seek the aid of spirituall arms : Let thy loyns be girt with the girdle of truth , and covered with the breast-plate of righteousnesse : Put on Christs perfect righteousnesse ; and thou shalt then be safe from the devils tentations . Hide thy self in the holes of Christs wounds , as often as thou art terrified by the darts of this malignant serpent . The true beleever is in Christ : as therefore Satan hath no power over Christ , so hath he no power over the true beleever . Let thy feet be shod with the preparation of the gospel of peace . Let our confession of Christ be alwayes heard in our mouthes : So no tentations of the devil shall hurt us . The words of the enchanter do not so drive away the corporall serpent , as the voice of constant confession doth put to flight this spirituall serpent . Take the shield of faith , to quench all the fiery darts of this most wicked enemie . Faith removes mountains ; understand the mountains of doubts , persecutions and tentations . The Israelites whose doore-posts were signed with the bloud of the paschall Lambe , were not smitten by the destroying angel : So likewise those whose hearts are by faith sprinkled with the bloud of Christ , shall not be hurt by this destroyer . Faith relies upon Gods promises : Now Satan cannot overthrow Gods promises : Therefore Satan cannot prevail against faith . Faith is the light of the soul , and the tentations of the malignant spirit do soon appeare through this light . By faith our sinnes are thrown into the profound sea of God● mercie ; and in that the fiery darts of the devil shall be easily quenched . We must put on likewise the helmet of salvation , that is , holy hope . Endure tentation , and expect an issue out of the tentation : For God is the moderator of them that contend , and the crown of them that overcome . If there be no enemie , then no fight ; if no fight , no victorie ; if no victorie , no crown . Better is that fight that brings us nearer to God , then that peace which alienateth us from God. We must also take the sword of the Spirit , that is , the word of God. Let the consolations in Scripture prevail more with thee , then the contradictions of the devil . Christ overcame all Satans tentations by the word : and still by the word Christians overcome all Satans tentations . To conclude , In prayer thou hast great aid against tentations . As often as the little ship of the soul is ready to be overwhelmed with the waves of tentations , awake Christ by thy prayers . We overcome visible enemies by striking , but we overcome our invisible enemie by pouring forth prayers . Fight thou , O Christ , both in us , and for us , that so through thee we also may overcome ! Meditat. XXVIII . Generall rules of a godly life . He 's onely wise who God doth know , And doth by life his knowledge show . EVery day thou drawest nearer to thy death , judgement , and eternitie : Therefore think every day how thou mayst be able to stand in that most strict and severe judgement , and so live for ever . Look diligently unto thy thoughts , words , and deeds , because hereafter thou must give an exact account for all thy thoughts , words , and deeds . Every evening think that thou shalt die that night : Every morning think that thou shalt die that day . Do not deferre thy conversion and good works till to morrow ; because to morrow is uncertain , but death is certain , and hangs over thy head every day . Nothing is more contrary to godlinesse then delay : If thou contemnest the inward calling of the holy Spirit , thou shalt never attain to true conversion . Deferre not thy conversion and good works till thy old age ; but offer unto God the flower of thy youth . It is uncertain whether the young man shall live till he be old : But it is certain that destruction is prepared for the young man which is impenitent . No age is fitter for Gods service , then youth which flourisheth in strength both of body and minde . For no mans sake undertake an evil cause ; for it is not that man but God that shall hereafter judge thee . Do not therefore preferre the favour of men before the grace of God. In the way of the Lord either we go forwards , or else we go backwards : Therefore examine thy life every day whether thou goest forwards or backwards in the study of pietie . To stand in the way of the Lord , is to go back : Do not delight then to stand still in the course of godlinesse ; but study alwayes to walk in the way of the Lord. In thy conversation be courteous towards all , grievous to none , familiar with few . To God live piously ▪ to thy self chastly , to thy neighbour justly . Shew favour to thy friend , shew patience towards thy enemie , shew thy good will towards all , and thy bountie to whom thou art able . In thy life die daily unto thy self and unto thy vices : So in death thou shalt live unto God. Let mercie appeare in thy affection , courtesie in thy countenance , humilitie in thy attire , modestie in thy neighbourhood , and patience in tribulation . Alwayes think upon three things past , the evil committed , the good omitted , and the time pretermitted . Alwayes think upon three things present , the brevitie of this present life , the difficultie of being saved , and the pa●citie of them that shall be saved . Alwayes think upon three things to come : Death , then which nothing is more horrible ; judgement , then which nothing is more terrible ; the pains of hell , then which nothing is more intolerable . Let thy evening prayers amend the sinnes of the day past . Let the last day of the week amend the faults of the dayes past . In the evening think how many are plunged that day into hell ; and give thanks unto God for granting thee time to repent . There are three things above thee , which never let slip out of thy memorie : The eye that sees all , the eare that heares all , and the book wherein all things are written . God hath communicated himself wholly unto thee ; Communicate thou thy self wholly unto thy neighbour . That is the best life which is busied in the service of others : Shew obedience and reverence to thy superiour , give counsel and aid to thy equall , defend and instruct thy inferiour . Let thy bodie be subject to thy minde , and thy minde to God. Bewail thy evils past , and esteem not the goods that are present , and desire with all thy heart the goods which are future . Remember thy sinne , to grieve for it : Remember death , that thou mayst cease from sinne : Remember Gods justice , that thou mayst be kept in fear : Remember Gods mercie , that thou mayst not despair . As much as thou canst , withdraw thy self from the world , and addict thy self wholly unto the service of the Lord. Alwayes in delights think that thy chastitie is in danger ; in riches think that thy humilitie is in danger ; in many businesses think that thy godlinesse is in danger . Study to please none but Christ : Fear to displease none but Christ. Alwayes pray thou unto God to command what he will , and to give what he commands . Pray unto him to cover what is past , and to govern what is to come . As thou desirest to seem , so also thou must be . For God judgeth not according to the shew , but according to the truth . In thy words take heed of much babling : because for every idle word thou must give an account in the day of judgement . Thy works , be they what they will , do not passe away ; but are cast as certain seeds of eternitie : If thou sowest in the flesh , of the flesh thou shalt reap corruption : If thou sowest in the spirit , of the spirit thou shalt reap life everlasting . The honours of the world shall not follow thee after death ; neither shall thy heaps of riches follow thee ; neither shall thy pleasures follow thee ▪ neither shall the vanities of the world follow thee : But , after all , thy works shall follow thee : As therefore thou desirest to be at the day of judgement , to day appeare to be such in the sight of God. Do not esteem those things that thou hast ; but rather esteem those that thou wantest . Be not proud for what is given thee , but be humbled rather for that which is denied thee . Learn to live whiles thou mayst live : In this life is eternall life either obtained or lost : After death there is no time to work , but the time of recompense begins . In the life to come working is not expected , but the reward of working . Let holy meditation bring forth in thee knowledge , and knowledge compunction , and compunction devotion , and let devotion make prayer . The silence of the mouth is a great good for the peace of the heart . The more thou art separated from the world , the more acceptable thou art unto God. Whatsoever thou desirest to have , ask of God ; whatsoever thou hast , give unto God. He that is not thankfull for that which is given already , is unworthy to receive more . Gods graces cease to descend , when our thanks cease to ascend . Whatsoever happeneth unto thee , make use of it for good : When thou art in prosperity , think that thou hast then an occasion to blesse and praise God : When thou art in adversitie , think that thou art then put in minde of thy repentance and conversion . Shew the strength of thy power in helping , the strength of thy wisdome in instructing , and the strength of thy riches in doing good . Let not adversitie cast thee down , neither let prosperitie lift thee up . Let all thy life be directed unto Christ as unto the mark ; Follow him in the way , that thou mayst overtake him in thy countrey . In all things have a speciall care of profound humilitie , and ardent charitie . Let charitie lift up thy heart unto God , that thou mayest cleave unto him : And let humilitie keep thy heart down , that thou beest not proud . Judge God to be a Father , for his clemencie ; a Lord , for his discipline ; a Father , for his power and gentlenesse ; a Lord , for his severitie and justice : Love him as a Father , piously ; fear him as a Lord , necessarily : Love him , because he willeth mercy ; fear him , because he willeth not sinne : Fear the Lord and trust in him : acknowledge thy misery , and proclaim his mercy . O God , thou that hast given us to will , give us also grace to perfect . Meditat. XXIX . Of the shaking off securitie . To live it is not , but to die , To live in all securitie . COnsider , thou devout soul , what an hard matter it is to be saved ; and thou shalt easily shake off all securitie . At no time , and in no place is there securitie : Neither in heaven , nor in paradise ; and then much lesse in the world . An angel fell in the presence of the divinitie ; and Adam fell in the place of pleasure : Adam was created after the image of God , and yet notwithstanding he was deceived by the treacheries of the devil : Solomon was the wisest of men , and yet his wives turned away his heart from the Lord. Judas was in the school of our Saviour , and did every day heare the saving word of that chief Doctour ; and yet was not he safe from the snares of Satan : He was plunged headlong into the pit of covetousnesse , and so into the pit of eternall punishment . David was a man after Gods own heart , and he was unto the Lord as a most deare sonne ; and yet by murder and adulterie he became the sonne of death . Where then is there securitie in this life ? Relie with an assured confidence of heart upon the promises of God ; and thou shalt be safe from the invasions of the devil . There is no securitie in this life , but that which is infallibly promised to those that beleeve , and walk in the way of the Lord : But when we come unto future happ●nesse , then at length we shall have full securitie . In this life fear and religion are coupled together ; neither must one be without the other : Be not secure in adversitie , but whatsoever adversitie happ●neth unto thee in this life , think that it i● the reward of thy sinnes . God often punisheth secret offences by open corrections : Think upon the grievous stains of thy sinnes , and fear him that shall judge thee for thy sinnes according to his justice . Be not secure in prosperitie : For God is angry with him that is not punished in this life . What are the afflictions of the godly ? Bitter arrows sent from the sweet hand of God. God esteems many in this life unworthy to be punished , whom notwithstanding he reprobateth for ever . Outward felicitie is oftentimes a signe of eternall damnation : Nothing is more unhappy then the happinesse of sinners , and nothing more miserable then he that knows no miserie . Whithersoever thou turnest thine eyes , thou seest cause of grief , and findest remedies against securitie : Think upon God above , whom we have offended : Think upon hell beneath , which we have deserved : Think upon the sinne behinde , which we have committed : Think upon the judgement before , which we stand in fear of : Think upon the conscience within , which we have defiled : And think upon the world without , which we have loved . Consider whence thou camest ; and be ashamed : Consider where thou art ; and be sorrowfull : Consider whither thou goest ; and tremble . The gate of salvation is narrow ; but the way of salvation is yet narrower . God hath given unto thee the treasure of faith , but thou carriest it about thee in vessels of clay : He gave thee the angels to be thy keepers : But the devil is not farre off ; and he is ready to seduce thee . Thou art renewed in the spirit of thy minde : But yet thou hast much of the oldnes of the flesh . Thou art set in the state of the grace of God : But yet thou art not set in eternall glory . There is a mansion prepared for thee in heaven : But yet thou must endure first the afflictions and assaults of the world . God hath promised forgivenesse to him that repenteth : But he hath not promised will to repent to him that sinneth . The consolations of eternall life expect thee : But yet thou must expect to enter in through many tribulations . The crown of eternall reward is promised unto thee : But first thou must fight the great fight , and be conquerour . God doth not change his promise : Neither must thou change the study of holy life . If the servant doth not what the Lord commandeth , then the Lord wil do what he hath threatned . Let a man therefore lament & grieve , shaking off all securitie , lest in the just and secret judgement of God he be forsaken , and left in the power of the devils to be destroyed . If thou hast the grace of God , so delight thy self in it , as knowing that it is the gift of God , and that thou dost not possesse it by any hereditarie right : Yet be thou so secure concerning it , that thou canst not lose it , lest on a sudden when God shall withhold his gift , and withdraw his hand , thou beest discouraged , and become more sorrowfull then is fit : But happy shalt thou be if thou labourest with all care and diligence to avoid securitie the mother of all evil . God will not forsake thee : But take heed that thou dost not forsake God. God hath given thee his grace : But pray thou unto him that he would also give thee perseverance . God bids thee be certain of thy salvation : but he bids thee not be secure . Thou must fight valiantly , that thou mayest at length triumph gloriously . Thy flesh within thee fighteth against thee : And the enemie the nearer he is , the more he is to be feared . The world about thee fighteth against thee : And the greater the enemie is , the more to be feared . The devil above thee fighteth against thee : And the more potent the enemy is , the more to be feared . Through the power of God fear not to encounter with these enemies : Through the power of God thou shalt be enabled to obtain the victory . But thou canst not overcome these so great enemies by securitie , but by assiduity in fighting : The time of life is the time of fight : Then thou art most assaulted , when thou knowest not that thou art assaulted : Then do thy enemies most gather their forces together , when they seem to grant truce . They are vigilant : And dost thou sleep ? They make themselves ready to hurt : And dost not thou make thy self ready to resist ? Many faint by the way , & never come home into their countrey : How many of the Israelites died in the wildernes , and never came to see the promised land ! How many spirituall sonnes of Abraham do perish in the wildernes of this world , & never come to enjoy the promised inheritance of the kingdome of heaven ! Nothing is more powerfull to make us shake off security , then to think of the paucity of them that endure to the last . Let it therefore be our onely desire , to attain to the glory which is in heaven : Let it be our onely love to come thither : Let it be our onely grief that we are not alreadie come thither : And let it be our onely fear that we come not thither : That so we may have no joy but in those things that either further us in the way thither , or give us hope of coming thither . What profiteth it thee to rejoyce for a moment , & to lament for ever ? What joy can there be in this life , when that which delighteth passeth away , and that never passeth away which tormenteth ? We live in securitie , as if we were past the snare of death & day of judgement . Christ saith , that he will come to judgement at such an houre as we think not of . This saith Truth it self , and again he repeats it : Heare this and fear . If the Lord will come at such an houre as we think not of , we have great cause to fear ; that so we come not unto judgement unprovided . If we come unprovided ; How shall we be able to endure the strict examination in judgement ? Notwithstanding , that which is lost in this one moment cannot be recovered again for ever . In the shortnes of one moment , judgement shall passe what we shall be for all eternitie . In this one moment life or death , damnation or salvation , punishment or eternall glory shall be appointed to every one . Lord , thou that hast given us grace to that which is good , give us also perseverance in that which is good ! Meditat. XXX . Of the holy imitation of Christ his life . Christs life must be a rule to thee , If Christs disciple thou wilt be . THe holy life of Christ is the most perfect pattern of all vertues : Every action of Christ serves for our instruction . Many would come to Christ ; but they will not follow him : They would enjoy Christ ; but they will not imitate him . Learn of me , for I am meek and lowly in heart , saith our Saviour : Unlesse thou wilt be Christs disciple , thou canst never be a true Christian : Let not Christs passion onely be thy merit , but let his action also be thy example to live after : Thy beloved is white and ruddie : Be thou also ruddy , by the sprinkling of his bloud ; and white , by the imitation of his life . For how dost thou love Christ , if thou lovest not his holy life ? If ye love me , keep my commandments , saith our Saviour : Therefore he that keepeth not his commandments , loveth him not . Christs holy life is the perfect rule of our life : And this one rule of Christs life , is to be preferred before all the rules of Francis or Benedict . If thou wilt be the adopted sonne of God , consider what was the life of his onely begotten Sonne . If thou wilt be a coheir with Christ , thou must be a follower of Christ. He that liveth in vices , hath given himself to the service of the devil : And he that will be with the devil , how can he be with Christ ? To love sinne , is to love the devil ; because all sinne is from the devil : How then can he that is a lover of the devil , be a lover of Christ ? To love God , is to love holy life ; because all holy life is from God : How then can he that is not a lover of holy life be a lover of God ▪ The doing of the work is the triall of love : It is the property of love to follow and to obey him that is beloved , to will the same that he willeth , and to be affected as he is : If then thou lovest Christ truly , thou wilt obey his commandments , thou wilt with him love holy life , and being renewed in the spirit of thy minde , thou wilt think upon heavenly things . Eternall life consists in the knowledge of Christ : And he that loves not Christ , knows him not . He that loves not humility , chastitie , gentlenesse , temperance , and charitie , loves not Christ : Because the love of Christ was nothing else but humilitie , chastitie , gentlenesse , temperance , and charitie . Christ saith that he knows not them , that fulfill not the will of his Father : Therefore they also know not Christ , that fulfill not the will of their heavenly Father . But what is the will of our heavenly Father ? It is , according to the Apostle , our sanctification . He is not of Christ that hath not the Spirit of Christ : Now where the Spirit of Christ is , he is present with his gifts and fruits . But what are the fruits of the Spirit ? Love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknesse , temperance . As the holy Ghost rested upon Christ ; So doth he also rest on all those that are in Christ , by true faith : Because the spouse of Christ doth run in the odour of Christs ointments . He that cleaveth unto the Lord , is one spirit with him : As the carnall copulation of the man and the woman maketh of them one flesh : So the spirituall conjunction of Christ & the faithfull soul maketh of them one spirit . And where there is one spirit , there is one will ; and where there is the same will , there are the same actions . Therefore he that doth not conform his life to the life of Christ , is convinced that he neither doth cleave unto God , neither hath his Spirit . Is it not meet that we should conform all our life to the life of Christ , who in love conformed himself wholly unto us ▪ God manifesting himself in the flesh , set before us an example of holy life ; that whosoever doth not live an holy life , might be without excuse as concerning the flesh . No life is more pleasant or quiet then the life of Christ ; because Christ is true God : And what can enjoy more pleasure or tranquillity then God , who is the chiefest good ? This life bringeth forth short joy , but draws with it eternall sorrow . To whomsoever thou conformest thy self in this life , to him also shalt thou be conformed in the resurrection : If thou beginnest here to conform thy self unto the life of Christ ; thou shalt in the resurrection be more fully conformed unto him . If thou conformest thy self unto the devil by sinne ; thou shalt in the resurrection be conformed unto him by torment . He that will follow me , let him denie himself , saith our Saviour , and take up his crosse daily . If in this life thou deniest thy self ; at the day of judgement Christ shall acknowledge thee for his . If for Christ here in this life thou renouncest thine own honour , the love of thy self , and thine own will ; in the life to come Christ will make thee partaker of his honour , of his love , and of his will. If in this life thou partakest of the crosse ; in the life to come thou shalt partake of eternall light : If in this life thou partakest of tribulation ; in the life to come thou shalt partake of consolation : If in this life thou partakest of persecution ; in the life to come thou shalt partake of a most large retribution . He that shall confesse me before men , saith our Saviour , him also will I confesse before my Father which is in heaven : But we must confesse Christ not onely by the profession of doctrine , but also by conformity of life ; So shall he at length at the day of judgement acknowledge us for his . Whosoever shall denie me before men , him also will I denie before my Father which is in heaven . Christ is not onely denied by words , but also , and that much more , by wicked life : Whosoever therefore doth in this life deny Christ by his deeds , shall in deed be denied by Christ at the day of judgement . He is not a Christian that hath not the true faith of Christ : But true faith ingrafts us into Christ as vine-branches into the spirituall vine . Every branch that is in Christ , and bringeth not forth fruit , the heavenly husbandman taketh away : But he that remaineth in Christ , and in whom Christ dwelleth by faith , bringeth forth much fruit . That branch is not in the vine , which draweth not from the vine its sap & nourishment : So neither is that soul in Christ by faith , which draweth not from Christ the sap of love by faith . Conform us , good Jesus , unto thy life in this world ; that in the world to come we may be fully conformed unto it ! Meditat. XXXI . Of the deniall of a mans own self . Thou from thy self must first depart , Before thou canst in Christ have part . WHosoever will follow me , let him denie himself , saith our Saviour : To denie ones self , is to renounce the love of ones self : For the love of ones self doth exclude the love of God. If thou wilt be Christs disciple , it is necessary that self-love should altogether die in thee . No man loveth Christ , unlesse he hateth himself . Vnlesse the grain of wheat which is cast into the earth do die , it doth not bring forth fruit : So thou canst not reap the fruits of the holy Spirit , unlesse self-love do die in thy heart . The Lord said unto Abraham , Go out from thine own land , and from thine own kindred , and from thy fathers house , unto the land which I shall shew thee : Thou canst not be the true disciple of Christ , and a true spirituall man , unlesse thou goest forth from the love of thy self . Jacob in his wrestling with the Angel was lamed in one foot , the other being sound and whole : By the two feet is understood a double love ; the love of ones self , and the love of God. Then shall a man be partaker of Gods blessing , when he halts upon the foot of self-love , the other foot , that is , of the love of God , remaining sound and whole . It is impossible for thee with one eye to behold heaven and earth : So it cannot be that with one and the same will a man should love himself inordinately , & love God also . Love is the chiefest good of our soul : Therefore we must give the chief good of our soul to the chiefest good , that is , to God. Thy love is thy God , that is , whatsoever thou lovest chiefly thou settest in the place of God : But God is truly the chief being . Whosoever therefore loveth himself , judgeth himself to be God , and setteth himself in the place of God , which is the greatest idolatry that can be . Whatsoever thou lovest chiefly , thou makest it to be the end of all other things , and thou judgest it to be the last complement of all thy desires : But it is God onely who is the beginning and the end of the creatures , he is the first and the last , he onely filleth the desire of our hearts , and there is no created thing that can satisfie thy desires : Therefore thou must preferre the love of God before the love of thy self . God is the beginning and the end : In him therefore must our love begin , and in him also must it end . The essence of God is without all the creatures , as God was in himself from all eternitie : So withdraw thou thy love from all the creatures . Such as thy love is , such are thy works : If thy works proceed from true faith and love of God ; they are acceptable unto God , and appear great in his eyes , though in the eyes of all men they seem but small : If they proceed from self-love , they cannot please God. Self-love defileth the most excellent works . When Christ was in the house of Simon a certain woman broke a vessel of precious ointment , and anointed the head of Christ : The work seemed to be small , and yet notwithstanding it was acceptable unto Christ ; because it proceeded from true faith , pure love and serious contrition . Sacrifice in the old Testament was a work acceptable unto God ; and yet God was not well pleased that Saul set apart the spoils of the Amalekites to offer sacrifice unto God. Why ? Because this did not proceed from the love of God : For if he had loved God truly , he would not have contemned the commandment of God about the burning of all the spoils : He loved himself , and his own devotion . Love is a kinde of fire : For so the Church prayeth ; Come , O holy Ghost , and kindle in the faithfull the fire of thy love . Fire doth not cleave fast unto the earth , but alwayes tends upwards : So thy love must not rest in thee , but it must be lifted up unto the Lord. Again , to denie ones self , is to renounce his own honour : Unto the chief good alone is due the chiefest honour : And God is the chiefest good . He that seeketh his own glory , cannot seek Gods glory , as our Saviour said unto the Pharisees , How can ye beleeve , which receive honour one of another ? Behold the example of Christ , and follow it : He often witnesseth of himself , that he seeks not his own glory , that he receiveth not honour from men , and that he is humble in heart . All thy gifts thou receivest from God : Therefore render them again unto God. The rivers of all goods do flow from this fountain of Gods goodnesse : Therefore let them all flow back again into the sea . The herb which is called Tornsol , or Heliotropium , doth alwayes turn it self unto the sunne , by vertue whereof it draws its life and nourishment : So do thou with all thy gifts and honour turn thy self towards God , and attribute nothing unto thy self . If thou hast any thing of thine own , thou mayest seek thine own honour , and attribute thy gifts unto thy self : But seeing that thou hast nothing of thine own , but all from God , therefore thou must seek , not thine own honour , but the honour of God. The seeking his own honour doth turn a man away from God : We have an example in Nabuchadnezzar , who said , Is not this great Babylon that I have built for the house of my kingdome , by the strength of my power , and for the honour of my majestie ? But what follows ? Whiles the word was in the kings mouth , a voice came from heaven , saying , To thee , O Nabuchadnezzar , is it spoken : Thy kingdome is departed from thee , thou shalt be cast out from the company of men , and thy dwelling shall be with the beasts of the field : Even so if thou out of vain-glorie and pride dost boast of thy Babylon , that is , the building of thy good works , and take the glory thereof unto thy self , and not give it unto God ; thou shalt be cast away from the sight of God. Last of all , To deny ones own self , is to renounce his own will : We must alwayes obey the best will : And Gods will is alwayes the best : We must obey his will , from whom we have all that we have : And from God comes all that we have . We must obey his will , who leadeth us alwayes unto life and that which is good : Delight in the Lord , and he shall give thee thy hearts desire . Our own will leads us unto death , and unto damnation . By what did our first father fall from the grace of God , and state of salvation , into eternall damnation ? By leaving the will of God , and following his own will. He neglected the commandment of God , and gave eare unto the perswasion of the devil : Therefore the true disciple of Christ renounceth his own will , and desires to follow the will of God. Behold Christ ! He being in the agony of his passion , offered his own will as a most acceptable sacrifice unto God : Offer thou also unto God thine own will , and so shalt thou perfect that denial of thy self , which Christ requireth . Let thy holy will , O Lord , be done in earth , as it is in heaven ! Meditat. XXXII . Of the true rest of the soul. Thy soul can nothing satiate But God who did thy soul create . IN the transitorie things of this world the soul often seeks for rest , but findes it not : Why ? Because the soul is more worthy then all the creatures , and therefore she cannot finde peace & quietnesse in them as being more vile . All worldly things are flitting and transitorie ; but the soul is immortall : How should she then finde true rest in them ? All those are terrestriall , but our soul hath a celestiall originall : How should she then satiate and fulfill her desire in them ? In Christ she findes rest , he can satisfie and fulfill her desire . Against the wrath of God she rests in the wounds of Christ : Against the accusations of Satan she rests in the power of Christ : Against the terrour of the law she rests in the gospel of Christ : Against the sinnes which accuse her she rests in the bloud of Christ which speaketh better things , before God , then the bloud of Abel : Against the terrour of death she rests with confidence in the session of Christ at the right hand of the Father : And thus our faith findeth rest in Christ , and our love findeth great rest also . He that by his love cleaveth unto earthly things , hath no true rest ; because earthly things themselves have it not in them : They cannot fully satiate the souls appetite ; because they are all finite : But our soul being created after the image of God , doth desire that infinite good in which is all good . As therefore our faith ought not to relie upon any of the creatures , but upon the merit of Christ onely : So also our love should not be settled upon any of the creatures , nor upon our selves . For self-love hindereth the love of God : We must preferre the love of God before all . Our soul is the spouse of Christ : To him alone therefore must she adhere . Our soul is the temple of God : Therefore she must give entertainment to none but him . Many seek for rest in riches : But without Christ there is no rest to the soul. Where Christ is , there is povertie , if not in act , yet in affect . He being the Lord of heaven and earth , had not where to rest his head : And so would he commend and sanctifie povertie unto us . Riches are without us : But that which will quiet the soul must be within . To what shall our soul cleave unto at death , when we must leave all worldly things ? Either our riches forsake us , or we them : often in our life , but alwayes at our death . Where then shall our soul finde peace and rest ? Many seek for rest in pleasures : But pleasures can bring no rest or delight unto the soul ; although they may unto the body , for a time : At length grief and sorrow follow as companions . Pleasures belong unto this life : But the soul was not created for this life , because she is by death compelled to depart . How then should she finde rest in pleasures ? Without Christ there is no rest to the soul : But what was the life of Christ ? Extreme grief from the first moment of his nativitie , even unto his death . By this means he the true prizer of things would teach us what to think concerning pleasure . Many seek for rest in honours : But miserable are they that at every change of popular breath are compelled to want their rest . Honour is without , and a flitting good : But that which will give rest unto the soul must be within . What canst thou say more of the praise and glory given by men , then of Apelles his commended picture ? Consider the corner wherein thou keepest : What is the proportion thereof to a whole province , to all Europe , and to all the habitable world ? That is true honour indeed which God shall hereafter give unto the elect . The rest of a thing is in its end : neither doth a thing rest naturally , untill it hath attained to its end and place . God is the end whereunto the soul was created : For it was made after the image of God. Therefore it cannot be quiet and at rest but in its end , that is , in God. As the soul is the life of the body : So is God the life of the soul. As therefore that soul doth truly live in which God dwelleth by spirituall grace : So likewise that soul is dead , which hath not God dwelling in it . And what rest can there be to the soul that is dead ? That first death in sinne doth necessarily draw with it the second death of damnation . Whosoever therefore doth firmly cleave unto God with his love , and inwardly enjoyeth divine consolation , his rest can no outward things disquiet . In the midst of sorrows , he is joyfull ; in povertie , rich ; in the tribulations of this world , secure ; in troubles , quiet ; in the reproches and contumelies of men , still ; and in death it self , living . He regards not the threats of tyrants : Because he feels within , the riches of divine consolation . In adversitie , he is not made sorrowfull : Because the holy Spirit within , doth comfort him effectually . In povertie , he is not vexed : Because he is rich in the goodnesse of God. The reproches of men do not trouble him : Because he enjoyeth the delights of divine honour . He regards not the pleasure of the flesh : Because the sweetnesse of the Spirit is more acceptable unto him . He seeketh not after the friendship of the world : Because he seeketh the love of God , who is mercifull , and a friend unto him . He gapeth not after earthly treasures : Because his chief treasure is hidden in the heavens . He feareth not death : Because in God he alwayes liveth . He doth not much desire the wisdome of the world : Because he hath the Spirit within to be his teacher . That which is perfect taketh away that which is imperfect . He feareth neither lightning , nor tempests , nor fire , nor water , nor flouds , nor the sorrowfull aspects of the planets , nor the obscuration of the lights of heaven : Because he is carried up above the sphear of nature , and by faith resteth and liveth in Christ. He is not drawn away by the allurements of the world : Because he heares within him the voice of Christ which is sweeter . He fears not the power of the devil : Because he feels Gods indulgence . He that lives and overcomes in him , is stronger then the devil , that in vain labours to overcome him . He follows not the enticements of the flesh : Because living in the Spirit , he feels the riches of the Spirit ; and by the vivification of the Spirit mortifies and crucifies the flesh . He fears not the devil his accuser : Because he knows Christ to be his Advocate . This true rest of the soul he grant unto us , who is the onely authour and giver thereof , our Lord God blessed for ever ! Meditat. XXXIII . Of the puritie of conscience . Labour to have a conscience pure : When all things fail , that will endure . IN every thing thou takest in hand have a great care of thy conscience . If the devil incites thee to any sinne , stand in fear of the inward check of thy conscience . If thou art afraid to sinne in the presence of men , let thine own conscience much more deterre thee from sinne . The inward testimonie is of more efficacy then the outward : Therefore , although thy sinnes could escape the accusations of all men , yet they can never escape the inward witnesse of thy conscience . Thy conscience shall be in the number of those books , that shall be opened at the judgement to come , as is testified in the Revelation . The first is the book of Gods omniscience ; in which the thoughts , words , and deeds of all men shall manifestly appeare . The second book is Christ , which is the book of life ; in this book whosoever shall be found written by true faith , shall be carried by the angels into the court of heaven . The third is the book of the Scripture , according to the prescript rule whereof our faith and good works shall be judged : The word that I have spoken , saith our Saviour , shall judge them at the last day . The fourth book containeth in it the testimonies of the poore , which in the day of judgement shall receive us into an everlasting habitation . The fifth book contains the inward testimonie of the conscience : For the conscience is the book in which all sinnes are written : The conscience is a great volume in which all things are written by the finger of truth . The damned cannot deny their sinnes at the day of judgement ; because they shall be convinced by the testimonie of their own consciences : They cannot fly from the accusation of their sinnes ; because the tribunall of the conscience is within , and at home . A pure conscience is the most cleare glasse of the soul , in which she beholds God and her self . A filthy eye cannot behold the splendour of true light : Hereupon saith our Saviour , Blessed are the pure in heart ; for they shall see God. As a beautifull and fair face is pleasing to the eye of man : So a pure and cleare conscience is acceptable in the sight of God : But the putrified conscience begets never-dying worms . Let us therefore in the present have a sense and feeling of the worm of conscience , and labour to destroy it ▪ But let us not foster it , lest it live with us for ever . All other books were invented to mend this book : What doth much science profit , if there be a foul conscience ? Thou shalt be judged hereafter before the throne of God , not by the book of thy science , but by the book of thy conscience . If thou wilt write this book right indeed , write it according to the copy of the book of life : Christ is the book of life : Let the profession of thy faith be conformed to the rule of Christs doctrine , and let the course of thy life be conformed to the rule of Christs life . Thy conscience shall be good , if there be puritie in thy heart , truth in thy tongue , and honestie in thy actions . Use thy conscience for a lanthorn in all thy actions : For that will plainly shew unto thee what actions in thy life be good , and what be evil . Avoid that judgement of thy conscience in which one and the same shall be both defendant , and plaintiffe , witnesse , judge , tormentour , prison , scourge , executioner , and slaughterer . What escape can there be there , where it is the witnesse that accuseth , and where nothing can be hid from him that judgeth ? What doth it profit thee , if all men commend the●● and thy conscience accuse thee ? What shall it hurt thee , if all men detract from thee , and thy conscience defend thee ? This judge is enough to accuse , judge , and condemne every man. This judge is uncorrupt , and cannot be moved with prayers , or corrupted with rewards . Whithersoever thou goest , and wheresoever thou art , thy conscience is alwayes with thee , and carrieth about her whatsoever thou hast laid up in her , whether it be good or evil . She keeps for the living , and restoreth to the dead that which was committed to her keeping . So it is true that a mans enemies are they of his own houshold : So in thine own house and amongst thine own family , thou hast those that do observe , accuse , and torment thee . What doth it profit thee to live in all abundance and plenty , and to be tormented with the whip of conscience ? The fountain of mans felicitie and misery is in his minde : What doth it profit a man in a burning fever to lie upon a bed of gold ? What doth it profit a man t●●mented with the firebrands of an ●●conscience , to enjoy all outward felicitie ? As much as we regard everlasting salvation , so much let us regard our conscience . For if a good conscience be lost , faith is lost ; and if faith be lost , the grace of God is lost ; and if the grace of God be lost , how can we hope for everlasting life ? As the testimony of thy conscience is , such judgement mayest thou expect from Christ. Sinners shall become their own accusers , though none accuse them , or bring ought against them . As the drunkard , while he is overwhelmed with wine , hath no sense of the hurt which he receiveth by the wine ; but when he hath slept out his drunken fit , then he feels the hurt : So sinne , whiles it is in action , doth blinde the minde , and like a thick cloud doth obscure the brightnesse of true judgement : But at length the conscience is roused , and gnaweth more grievously then any accuser . There are three judgements ; The judgement of the world , the judgement of thy self , and the judgement of God : And as thou canst not escape the judgement of God : So neither canst thou escape the judgement of thy self ; although sometimes thou mayest escape the judgement of the world . No walls can hinder this witnesse from seeing all thy actions : What excuse can save thee , when thy conscience within doth accuse thee ? The peace of conscience is the beginning of everlasting life . Thou mayest more truely and heartily rejoyce in the midst of troubles , having a good conscience , then thou canst in the midst of thy delights , having an evil conscience . Against the backbiting of all that bear thee ill will , thou mayest confidently oppose the defence and excuse of thy conscience . Enquire of thy self concerning thy self ; because thou knowest thy self farre better then any other man doth . At the last judgement what will the false praises of others profit thee , or the backbitings of others without a cause , hurt thee ? By Gods and thine own judgement shalt thou either stand or fall : Thou shalt not stand or fall by the testimonie of others . The conscience is immortall , as the soul is immortall : And the punishments of hell shall torment the damned as long as the accusation of conscience shall endure . No externall fire doth so afflict the bodie , as this inward fire doth inflame the conscience . The soul which is burned , is eternall ; and the fire of the conscience is eternall . No outward scourges are so grievous unto the bodie , as these inward whips of conscience are unto the soul. Avoid therefore the guilt of sinne ; that so thou mayest avoid the torment of conscience . By true repentance blot thy sinnes out of the book of thy conscience ; that they may not be read at the judgement , and that thou mayest not be afraid of the voice of Gods sentence . Mortifie the worm of conscience by the heat of devotion ; that it do not bite thee , and so beget eternall horrour . Extinguish this inward fire by thy teares ; that so thou mayest attain to the joyes of an heavenly cooler . Grant , O Lord , that we may fight the good fight , keeping faith and a good conscience ; that at length we may come safe and sound into our heavenly countrey ! Meditat. XXXIIII . Of the study of true humilitie . What is a bubble ? Such is man , Whose l●fe in length is but a span . COnsider , thou faithfull soul , the miserable condition of man , and thou shalt easily avoid all tentations of pride . Man is vile in his ingresse , miserable in his progresse , and lamentable in his egresse . He is assaulted by devils , provoked by tentations , allured by delights , cast down by tribulations , entangled by accusations , bestripped of vertues , and ensnared in evil customes . Wherefore then art thou proud , O earth and ashes ? What wast thou before thou wast brought forth ? Stinking seed . What is thy life ? A sack of dung . What after death ? Meat for worms . If there be any thing good in thee ; it is not thine , but Gods : Nothing is thine , but sinne . Challenge therefore unto thy self nothing that is within thee , but thy sinnes . He is a fool & an unfaithfull servant that will be proud of his masters goods . Behold , O man , the example of Christ ! All the glory of heaven serveth him ; yea he himself alone is the true glory : And yet he rejected all worldly glory . And still he cries , Learn of me , for I am meek and humble in heart . He is the true lover of Christ , that is the follower of Christ. He that loveth Christ , loveth also humilitie . Let the servant that is proud blush and be ashamed , seeing that the Lord of heaven is so humble . Our Saviour saith of himself that he is the Lily of the valleys ; because he , the most noble amongst flowers , is born and bred , not in the mountains , that is , in proud and lofty hearts , but in the low valleys , that is , in the contrite and humble mindes of the godly . For the soul that is truely humble , is a seat and delectable bed for Christ , as a godly man saith . True grace doth not lift a man up , but doth rather humble him : Therefore he is not yet partaker of grace , who walketh not in humblenesse of heart . The fluents of Gods grace flow downwards , not upwards . As water by nature doth not seek high places : So the grace of God doth not flow upwards , but downwards upon the hearts that are humble . The Psalmist saith , God dwelleth on high , and yet beholdeth he the things that are humble in heaven and in earth . Surely , this is a marvellous thing , that we cannot draw nigh unto God , who is the highest of all , unlesse we walk in the path of humilitie . He that is vile in his own eyes , is great in the eyes of God. He that displeaseth himself , pleaseth God. Of nothing did God create the heaven and the earth : And as it was in the creation , so also is it in the reparation of man. God creates of nothing , and repairs of nothing . Therefore that thou mayest be made partaker of regeneration and reparation , seem nothing in thine own eyes , that is , arrogate and attribute nothing unto thy self . We are all weak and frail : And think thou no man more frail then thy self . It hurts not to make thy self inferiour to all , and by humilitie to put thy self under all : But it hurts very much , to preferre thy self before any one . The twenty foure elders , that is , all the church triumphant , cast down their crowns before the throne , and give unto God all righteousnesse and glorie : And what then should the vile sinner do ? The holy angels the Seraphims cover their faces before the face of Gods majestie : And what then should man do , who is so vile a creature , and so unthankfull to his Creatour ? Christ the true and onely begotten Sonne of God in wonderfull humilitie descended from heaven , and took our weak nature upon him , and condescended to take upon him our flesh , to die , and to be crucified : And what should man do , who by his sinnes is gone so farre astray from God ? Behold , O faithfull soul , with what wonderfull humilitie Christ hath cured our pride ! And dost thou still desire to be proud ? By the way of humilitie and his passion Christ entred into glorie : And dost thou think ever to come to the glorie of heaven walking in the way of pride ? The devil for his pride was banished out of the kingdome of heaven : And doest thou having not yet the fruition of celestiall glorie think to come thither by the way of pride ? Adam for his pride was cast out of paradise : And dost thou think to come to the celestiall paradise by the way of pride ? Let us rather wish to serve , and to wash the feet of others with Christ , then to seek ambitiously with the devil for an higher place . Let us be humbled in this life ; that we may be exalted in the life to come . Think not , O faithfull soul , what thou hast , but what thou wantest . Grieve for the vertues which thou hast not , rather then glorie for the vertues which thou hast . Cover thy vertues ; but lay open thy sinnes : For thou hast great cause to fear , that if thou shewest the treasure of thy good works by glorying in them , the devil will steal them away by making thee proud of them . Fire is best kept , if it be covered with ashes : So the fire of charitie is never more securely kept , then when it is covered with the ashes of humilitie . Pride is the seed of all sinne : Take heed therefore of being lifted up , lest it happen that thou beest cast headlong into the abysse of sinne . Pride is a pleasing bed for the devil : Take heed therefore of being lifted up , lest it happen that thy miserable soul be made subject to the devils yoke . Pride is a winde that burneth and drieth up the fountain of Gods grace : Take heed therefore of being lifted up , lest it happen that thou beest separated from the grace of God. Cure , O Christ , the tumour of our pride ! Let thy holy humilitie be our onely merit in this life , and let it be the pattern of our life ! Let our faith firmly embrace thy humilitie , and let our life constantly follow after it ! Meditat. XXXV . Of fleeing from covetousnesse . The man that covets , is but poore , Although he riches have great store . AS thou dost tender the salvation of thy soul , see that thou dost hate the sinne of covetousnesse . The covetous man is the poorest amongst men ; because he wanteth as well that which he hath , as that which he hath not . The covetous man is the most miserable of all men ; because he is good to no man , and worst to himself . Pride is the beginning of all sinne ; and covetousnesse the root of all evil : That , by turning us away from God ; and this , by turning us unto the creatures . Riches bring forth sweat in the getting , create fear in the possessing , and bring grief in the losing : And , which is worse , the labour of the covetous shall not onely perish , but shall also cause them to perish . Riches do either forsake thee , or thou dost forsake them : If therefore thou puttest thy trust in riches , what will be thy hope at the houre of death ? How wilt thou commend thy soul unto God , if thou dost not commend the care of thy body unto him ? God which is Almighty hath a care of thee : Wherefore then dost thou doubt whether he can sustain thee or no ? God who is most wise hath a care of thee : Wherefore then dost thou doubt how he will sustain thee ? God who is most bountifull hath a care of thee : Wherefore then doest thou doubt how he will sustain thee ? God who is most bountifull hath a care of thee : Wherefore then dost thou doubt whether he will sustain thee or no ? Thou hast the word and bond of Christ , who is the Lord of all that is in heaven and earth , that they which seek the kingdome of God , shall want nothing that is necessary for man. Trust in this promise of Christ , he will not deceive thee : For he is truth it self . Covetousnesse is the greatest Idolatry : Because it sets the creatures in the place of God. The covetous man putteth his trust in the creatures , whereas he should put his trust in God. Whatsoever we love more then God , we preferre before God ; and whatsoever we preferre before God , we set up in the place of God. Esau sold his birth-right for a mease of pottage : So many sell the inheritance of the kingdome of heaven , which was purchased by Christ , to get things temporall . Judas sold Christ for thirty pieces of silver : And covetous men sell Christ for temporall riches . How can he ever come to the kingdome of heaven , who is filled daily with the husks of the swine ? How can he ever come unto God by lifting up his heart unto him , who studies to seek rest for his soul in riches ? Riches are thorns , so saith truth it self : He therefore that loveth riches , doth indeed love thorns . O ye thorns , how many souls do ye choak ! Thorns do hinder the increase of the seed : And even so doth the solicitude and care about riches hinder the spirituall fruit of the word . Thorns do afflict the bodie with punctures : And even so do riches torment the soul with cares . Thou shalt be sure to perish , if thou gatherest onely such treasures as do perish . They which lay up treasures here on earth , are like unto them that lay up their fruits in low and moist places , not considering that there they will soon come to rottennesse . What fools are they that place the end of their desires in riches ! How can that which is corporall satisfie the soul which is spirituall ? when as that rather doth so comprehend corporall things by the vertue of its spirituall nature , that it cannot be distended and filled by any quantitie . The soul was created for eternitie : Thou doest wrong unto her therefore if thou placest the end of thy desires in temporall and momentanie things . The soul the more it is lifted up unto God , the more it is withdrawn from the love of riches . All things the nearer they are unto heaven , the lesse they ●o●et and hoard up : As the fowls of the aire , which neither sow nor reap . It is a great signe that the soul is busied about heavenly things , if it do undervalue and contemne earthly things . Mice and creeping things hoard up in the holes of the earth : for they are of a worse condition and of a baser nature then the fowls . It is a great signe that the soul is turned away from God , and fastned unto the creatures , if it cleave unto riches with an inordinate love . God gave a soul unto thee : And wilt thou not commit thy bodie to his care ? God feedeth the fowls of the aire : And dost thou , which art created after his image , doubt whether he will sustain thee or no ? God clotheth the lilies of the field : And doest thou doubt whether he will provide clothes for thee or no ? Be ashamed , that faith and reason should not effect as much in thee , as a naturall instinct doth effect in the fowls . The fowls neither sow nor reap , but commit the care of their bodies unto God. The covetous men do not beleeve the words of God , before they make provision for their own sustenance . The covetous man is a most unjust man : Wherefore ? Because he brought nothing with him into this world , and yet he is so troubled about these earthly things , as if he meant to carry much with him out of this world . The covetous man is a most unthankfull man : Wherefore ? Because he enjoyeth many gifts which come from God , and yet is never lifted up unto the giver thereof by the confidence of heart . The covetous man is a most foolish man : Wherefore ? Because he leaveth the true good , without which nothing is good indeed , and cleaveth unto that which is not good without the grace of God. He that is held bound by the love of earthly things , doth not possesse them , but is possessed of them . Covetousnesse is neither diminished by plenty , nor want : By want it is not diminished ; because his desire of having doth still increase , when he cannot attain what he hath long desired : And by plenty it is not diminished ; because the covetous man , the more he getteth , the more he desires : And when he hath got what he covetously desired , he hath still a new occasion ministred unto him to desire more : Like unto fire ; which , as more wood is still laid on , the more it increaseth . Covetousnesse is a torrent at first small , but afterwards increasing infinitely : Set a term therefore to the desire of riches , lest thy covetousnesse at length draw thee into everlasting destruction . Many devoure in this life that which they must afterwards digest in hell : And many whilest they thirst after gain , run unto most certain death . Think upon these things , O devout soul , and as much as thou canst , flee from covetousnesse . Thou shalt carry to judgement none of thy riches , but those which thou hast given to the poore . Doest thou refuse to give thy temporall and fading riches to the poore , for whom Christ refused not to give his life ? Give unto the poore , that thou mayest give unto thy self : That which thou dost not give unto the poore , another shall have . He is too too covetous , to whom the Lord is not sufficient . He doth not yet truely hope for heavenly things , who overprizeth earthly things . How would he lay down his life for his brother , who denieth his temporall substance to his brother that asketh ? The hand of the poore is the treasurie of heaven : That which it receiveth it layeth up in heaven , that upon earth it may not perish . Wouldest thou perform an acceptable office unto Christ ? Shew thy bounty to the poore : That which is done unto his members , the head takes as done to himself . Christ saith unto thee , Give unto me of that which I have given unto thee . Do good with thy goods , that thou mayest obtain good . Give thy earthly things liberally , that thou mayest keep them : For in keeping them too frugally thou losest them . Heare Christ admonishing , that thou beest not compelled to heare him at the judgement saying , Go ye cursed into everlasting fire , because ye fedde me not when I was hungry . The holy seed of almes-giving , as it is sowed sparingly or bountifully , so it shall be reaped sparingly or bountifully . If thou wouldest be in the number of the sheep , do good unto the sheep . Let the goats cause thee to fear : For they are placed at the left hand ; not because they took any thing away , but because they gave not . Incline our hearts , O God , unto thy testimonies , and not to covetousnesse . Meditat. XXXVI . Of the properties of true love and charitie . The signe by which the Saints we know , It is by love their faith to show . TRue & sincere love is an inseparable property of the godly : No Christian without faith ; and no faith without charitie . Where there is not the brightnesse of charitie , neither is there the heat of faith : Take away light from the sunne , and thou mayst take away charitie from faith . Charitie is the outward act of the inward life of a Christian man. The bodie is dead without the spirit ; and faith is dead without charitie . He is not of Christ , that hath not the Spirit of Christ ; & he hath not the Spirit of Christ , that hath not the gift of charitie . Charitie is the fruit of the Spirit : The tree is not known to be good unlesse it bring forth good fruit . Charitie is the bond of Christian perfection : As the members of the bodie are knit together by the spirit , that is , the soul : So the true members of the mysticall bodie are united by the holy Spirit in the bond of charitie . In Solomons temple all was covered with gold within and without : So in Gods Spirituall temple let all be beautified with love and charitie within and without . Let charitie move thy heart to compassion , and thy hand to contribution : Compassion is not sufficient , unlesse there be also outward contribution : Neither is outward contribution sufficient , unlesse there be also inward compassion . Faith receiveth all from God , and charitie giveth it again unto our neighbour . By faith we are made partakers of the divine nature : But God is love . Therefore where charitie sheweth not it self without , let no man beleeve that there is faith within . No man beleeveth in Christ , which loveth not Christ : And no man loveth Christ , unlesse he love his neighbour . He doth not yet apprehend the benefit of Christ with true confidence of heart , whosoever doth denie unto his neighbour the office which he oweth unto him . That is not truely a good work which proceedeth not from faith : Neither is it truely a good work which proceedeth not from charitie . Charitie is the seed of all vertues : It is no good fruit which springeth not forth from the root of charitie : For charity is the spirituall tast of the soul : For unto it alone is every good thing sweet , every hard thing sweet , all adversitie sweet , and all pain and trouble sweet ; yea more , the taste of charitie maketh even death it self most sweet : For love is strong as death , yea stronger then death ; because love brought Christ to die for us : And love doth so stirre up the true godly , that they doubt not to die for Christ. All the works of God proceed from love , yea punishments themselves : So let all the works of a Christian man proceed from love . In all the creatures God hath set before us the glasse of love . The sunne and the starres shine not to themselves , but to us : The herbs purge not themselves , but us : Aire , water , beasts , and all creatures serve man : Do thou also give thy self wholly to serve thy neighbour . Tongues profit not without char●tie : Because without charitie knowledge of tongues puffeth up , but charitie edifieth . Knowledge of mysteries profits not without charitie : Because the devil also hath knowledge of mysteries ; but charitie is onely proper to the godly . Faith also which can remove mountains , profits not without charitie : For such faith is the faith of working miracles , and not of salvation . Charitie is better then the gift of doing miracles : Because that is the undoubted mark of true Christians ; but this is sometimes granted to the wicked . It profits not to give all that one hath unto the poore , if there be not charitie : For the outward action is done in hypocrisie , if there be not inward love . Rivers of bounty profit not , unlesse they spring from the fountain of charitie . Charitie is patient : For no man is easily angry with him that he loveth truly . Charitie is bountifull : For he that by charitie hath bestowed his heart , which is the chief good of the soul , how should he denie the outward goods , which are lesse ? Charitie envieth not : Because he that is in charitie looketh upon anothers good as upon his own . Charitie thinketh no evil : No man easily hurts him whom he loveth truly , and from his heart . Charitie is not puffed up : Because by charity we are all made the members of one bodie ; and one member prefers not it self before another . Charity doth not behave it self undecently : For it is the property of an angrie man to bear himself undecently ; but charitie is the bridle of anger . Charitie seeketh not those things which are her own : Because that which one loveth , he preferreth before himself , and seeketh the profit thereof more then his own . Charitie is not provoked to anger : For all anger proceedeth from pride ; but charity puts it self under all . Charitie imagineth no mischief : For it plainly appeareth that he is not yet in perfect charitie , whosoever worketh mischief against any one . Charity rejoyceth not in iniquitie : For charitie maketh anothers miserie to be her own . Charitie beareth all things , beleeveth all things , hopeth all things , endureth all things : For charitie refuseth not to do unto others as she desires that others should do unto her . Tongues shall cease , prophesies shall cease , and sciences shall be destroyed : But charitie shall ▪ not cease ; but the imperfection thereof shall be taken away , and the perfection thereof shall be compleat in the life to come . God commanded two altars to be built in the tabernacle ; and fire was carried from the outward to the inward : God hath congregated a twofold Church , a militant and a triumphant : The fire of love shall at length be translated from the militant to the triumphant . Think upon these things , O devout soul , and study after holy love : Whatsoever thy neighbour be , yet he is one for whom Christ vouchsafed to die : Why then dost thou deny to shew thy charitie to thy neighbour , when as Christ did not stick to lay down his life for him ? If thou lovest God truly , thou must also love his image . We are all one spirituall body : Let us therefore have all one spirituall minde : It is unfit that they should be at variance upon earth , which must at length live together in heaven . Whilest our mindes agree in Christ , let our wills also be conjoyned . We are the servants of one Lord : It is not fit that we should be at variance . That member of the body is dead , which hath not a sense of anothers grief : Neither let him judge himself a member of Christs mysticall bodie , whosoever doth not grieve with another that suffereth . We have all one Father , that is , God , whom Christ hath taught thee daily to call our Father : And how shall he own thee to be his true sonne , unlesse thou again own his sonnes to be thy brethren ? Love him that is commended unto thee by God , if he be worthy ; because he is worthy : and if he be not worthy , yet love him ; because God is worthy whom thou oughtest to obey . If thou lovest a man that is thine enemie , thou shewest thy self to be the friend of God. Do not mark what man doth against thee , but what thou hast done against God. Observe not the injuries offered thee by thine enemies ; but observe the benefits conferred upon thee by God , who commandeth thee to love thine enemie . We are neighbours by the condition of our earthly nativity , and brothers by the hope of our celestiall inheritance : Let us therefore love one another . Kindle in us , O God , the fire of love and charity by thy Spirit ! Meditat. XXXVII . Of the studie of chastitie . The soul that 's chast is Christ his spouse , His bed of rest , his lodging-house . HE that will be the true disciple of Christ , must study to be chast and holy . Our most gracious God is a pure and chast Spirit : And thou must call upon him with chast prayers . It was the saying of a wise man , That the chastitie of the body and the sanctitie of the soul are the two keys of religion and felicitie . If the body be not kept pure and immaculate from whoredome , the soul cannot be ardent in prayer . Our body is the temple of the holy Ghost : We must beware therefore , and be very carefull that we pollute not this holy habitacle of the holy Ghost . Our members are the members of Christ : We must beware that we take not the members of Christ and make them the members of an harlot . Let us cleave unto the Lord by faith and chastitie ; that we may be one spirit with him : Let us not cleave unto an harlot ; that we be not made one body with her . The Sodomites burning with lust were smitten by the Lord with blindnesse corporall and spirituall : And such is the punishment of unchast men even unto this day . The Sodomites lust was punished with fire and brimstone ▪ falling down from heaven : So God shall inflame the heat of this evil concupiscence in whoredomes with everlasting fire . This fire is not to be extinguished : But the smoke of the torments ascendeth up for ever and ever : Without , that is , without the heavenly Jerusalem , are dogs , that is impure and lustfull men . Christ hath washed us with his precious bloud in baptisme : And therefore we must beware , and be carefull that we do not defile our selves with filthy lust . Even nature her self hath taught men to blush and to be ashamed to commit such filthinesse in the sight of men : And yet they are not ashamed to commit it in the sight of God and his angels . No walls can hinder God from seeing ; for his eyes are brighter then the sunne : No angles , or corners can exclude the presence of the holy angels : No secret turnings can keep away the testimonie of the conscience . This is a wonderfull thing , That the heat of lust should ascend up into heaven , when the stink thereof descendeth even unto hell . This short pleasure shall bring forth everlasting sorrow : That which delighteth is momentany , but that which tormenteth is everlasting : The pleasure of fornication is short , but the punishment of the fornicatour is for ever . Let the memorie of him that was crucified crucifie in thee thy flesh . Let the remembrance of hell quench in thee the heat of concupiscence . Let the tears of repentance extinguish in thee the fire of lust . Let the fear of God wound thy flesh , that the love of the flesh deceive thee not : Consider with thy self that the appetite of lust is full of anxietie and folly ; the act full of abomination and ignominie ; and the end full of repentance and shame . Look not upon the fawning face of the devil inciting thee to lust , but look back upon his tail , when he flyeth , which is full of pricks . Think not upon the shortnes of the pleasure ; but rather think upon the eternitie of the punishment . Love the knowledge of the Scriptures ; and then thou wilt not love the vices of the flesh . Be alwayes doing somewhat , that the tempter when he cometh may finde thee busied . He deceived David when he was idle : He could not deceive Joseph ; for he was busied in his masters service . Think every houre that death is at hand ; and thou wilt easily despise all the pleasure of the flesh . Love temperance ; and thou shalt easily overcome evil concupiscence . The belly set on fire with wine , doth presently some with lust . Amidst thy dainties thy chastitie is in danger : If therefore thou feedest thy flesh daintily and immoderately , thou nourishest thine own enemie . So feed thy flesh , that it may serve thee : keep it so under , that it be not proud . Think upon the terrour of the last judgement , and thou shalt easily extinguish the fire of lust : For at the day of judgement the secrets of the heart shall be revealed ; and then how much more those things that are done in secret ? Thou must give an account for unprofitable words : And how much more then for filthy speeches ? Thou must give an account for filthy speeches : How much more then for impure actions ? As long as thy life hath been , so long shall thy accusation be : As many as thy sinnes have been , so many shall thy accusers be . Those thoughts which men make no reckoning of , shall come to judgement : What then doth it profit thee to have thy fornication for a time concealed from men , seeing that it must be revealed in the sight of all men at the day of judgement ? What doth it profit thee to escape the judgement-seat of an earthly judge , seeing that thou canst not escape the judgement-seat of the supreme judge ? This judge thou canst not corrupt with gifts ; for he is a most just judge : This judge thou canst not move with prayers ; for he is a most severe judge : This judge his province and jurisdiction thou canst not flee from ; for he is a most powerfull judge : Him thou canst not deceive with vain excuses ; for he is a most wise judge : From his broad and proclaimed sentence thou canst not appeal ; for he is the supreme judge . There shall be truth in the inquisition , nakednesse in the publication , and severitie in the execution . Therefore , O soul devout towards God , let the fear of this judge be alwayes before thine eyes ; and the fire of lust shall not deceive thee . Be thou the rose of charitie , the violet of humilitie , and the lilie of chastitie . Learn humilitie of Christ thy bridegroom , and of him learn also chastitie . Great is the dignitie of chastitie , which was consecrated in the body of Christ : Great is the dignitie of chastitie ; because whiles we are in the flesh it makes us to live as out of the flesh . As nothing is more vile then to be overcome of the flesh : So nothing is more glorious then to overcome the flesh . Neither must we onely avoid outward fornication , but also impure cogitations : Because God is judge , not onely of the outward acts , but also of the inward thoughts . Piety is often wounded by the looks , and chastitie is often wounded by the eyes : Heare what truth it self saith : He that looketh upon a woman to lust after her , hath alreadie committed adulterie with her in his heart . As the fight is difficult : So shall the victorie also be glorious . It is a difficult thing to quench the flaming fires of lust . Lust incites them that are not yet come to the yeares of youth ; it inflames those that are young ; and it wearieth those that are old and decrepit : It despiseth not cottages , neither doth it reverence palaces . But as difficult as it is here to fight , so laudable shall it be hereafter to triumph . The first sparks are presently to be quenched ; and we must not adde fewel to the fire of evil concupiscences . The Apostle , when he reckons up the vices with which we must strive , bids us not fight with fornication , but flee from it : Flee , saith he , from fornication : For even as a stranger feigning simplicitie comes to us like a beggar to deceive us : if we denie him entrance , he goes his way ; if we receive him in , he becomes our guest , and gathers strength : and at length , if we consent , he becomes our lord and master : So the motions of evil concupiscence assail us : if we foster them not , they depart away ; if thou wouldest not have this enemie to rule over thee , receive him not into the house of thy heart . Keep us , O God , in sanctitie of life , and chastitie of body ! Meditat. XXXVIII . Of the flitting swiftnesse of this present life . The life of man's a rolling stone , Mov'd to and fro , and quickly gone . THink , O devout soul , upon the miserie and brevitie of this life , that thy heart may be lifted up to the desire of the celestiall inheritance . This life whiles it increaseth , it decreaseth ; whiles it is augmented , it is diminished : Whatsoever is added to it , is also taken from it . It is but a point of time that we live , yea it is yet lesse then a point : Whilest we turn our selves , immortalitie comes upon us . We are in this life , as in a strange house : Abraham had not in the land of Canaan a place to dwell in ; but onely an hereditarie place for buriall : So this present life is like unto an inne , and to a burying-place . The beginning of this life is presently the beginning of death . Our life is like unto him that saileth ; for whether he stand , sit , or lie down , still he comes nearer & nearer unto the havē , & goeth thither , whither he is carried by the motion of the ship : So also we , whether we sleep , or wake , lie down or walk , will or nill , are carried still moment after moment till we come to our end . This life is rather a death ; because every day we die : For every day we spend some of our life . This life is full of grief for things past , full of labour for things present , and full of fear for things to come . Our ingresse into this life is lamentable ; because the infant begins his life with tears , as it were foreseeing the evils to come : Our progresse is weak ; because many diseases afflict us , and many cares torment us : Our egresse is horrible ; because we do not depart alone , but our works follow us , and we must passe from death to Gods severe judgement . We are conceived in sinne , we are brought forth in miserie , we live in pain , and we die in anguish . We are begotten in uncleannesse , we are nourished in darknesse , and brought forth in sorrow . Before we come forth , we are a burden to our wretched mothers ; and when we do come forth , we do like vipers tear a way . We are strangers in our birth , and pilgrims in our life ; because we are compelled to depart away by death . The first part of our life is ignorant of it self ; the middle part is overwhelmed with cares ; and the last part is burdened with grievous old age . All the time of our life is either present , past , or to come . If it be present , it is flitting ; if it be past , it is then nothing ; if it be to come , it is then uncertain . We are filthines in our originall , we are bubbles in our life , and we are meat for worms at our death . From earth we come , on earth we go , to earth we must return . The necessitie of our birth is base , our life miserable , and our death lamentable . Our body is an earthly house in which do dwell together sinne and death , which every day consume it . All our life is a spirituall warfare . Above , devils lie in wait for our destruction : On the right hand and on the left , the world oppugnes us : Beneath and within , the flesh fighteth against us . The life of man is a warfare : Because in this life , there is a continuall fight between the flesh and the spirit . What true joy then can a man have in this life , when there is in it no certain felicitie ? What thing present can delight us , when other things do passe away , but that which hangeth over our heads , doth never passe away ? And again what can delight us , when that which we love is quite ended , and grief that shall never have end , doth approch still nearer unto us ? This is all we gain by long life : To do more evil , to see more evil , and to suffer more evil . This is all that long life doeth for us : It makes our accusation the greater at the last judgement . What is man ? The slave of death , and as a passenger on the way : He is lighter then a bubble , shorter then a moment , more vain then an image , more empty then a sound , more brittle then glasse , more changeable then the winde , more flitting then a shadow , and more deceitfull then a dream . What is this life ? The expectation of death , the stage of mockeries , the sea of miseries , an hemine or phial of bloud which every light fall breaketh , and every fit of an ague corrupteth . The course of our life is a labyrinth ; we enter into it when we come out of the wombe , and we go out of it by the passage of death . Ware nought but earth , and earth is but a fume : A fume is nought , as nought do we consume . This life is frail as glasse , is sliding as a river , is miserable as a warfare : And yet it seems to many much to be desired . This life seems outwardly as a gilded nut : But if thou openest it with the knife of truth , thou shalt see that within there is nothing but worms and rottennesse . There are apples growing about Sodom , which are pleasing for outward beautie : But being touched they fall to dust . The felicitie of this life doth outwardly delight ; but if thou pressest it with a more weightie consideration , it will appear to be like unto smoke and dust . Therefore , O beloved soul , do not suffer thy cogitations to set up their rest in this life : But let thy minde alwayes pant and breathe after the joyes to come . Compare the short moment of time granted unto us in this life , with eternitie which never shall have end : and it will appear what a foolish thing it is to cleave unto this life that flitteth away , and to neglect that which is everlasting . This life of ours posteth away : And yet in it do we either get or lose everlasting life . This life is most miserable : And yet in it do we either get or lose everlasting life . This life is subject to many calamities : And yet in it do we either get or lose everlasting joy . If therefore thou hopest for life everlasting : in this flitting life desire it with all thy heart . Use the world ; but let not thy heart cleave to the world : Negotiate in this world ; but fix not thy minde upon this present life : The outward use of worldly things hurteth not , unlesse thy inward affection cleave unto them . Heaven is thy countrey ; the world is but the place of thy sojourning : Be not so much delighted with the momentanie entertainment of this world , as to have thy minde withdrawn from the desire after thy heavenly countrey . This life is our sea ; but eternitie is our haven : Be not therefore so much delighted with the momentanie tranquillity of this sea , as that thou canst not attain to the haven of everlasting tranquillity . This life is sliding , and doth not keep faith with her lovers , but doth often flee from them when they never think of it : Why therefore wilt thou trust it ▪ It is very dangerous for thee to promise unto thy self security for one houre : For oftenti●es in that one posting houre this l●●e is ended . The safest way then is , to expect our departure out of this present life every houre , and to prepare our selves for it by serious repentance . In the gourd wherewith Jonas was delighted , God prepared a worm that it might wither : So in these worldly things , whereunto many cleave so fast , as if they were glewed to them , there is no certaintie ; but the worms of corruption do breed in them . The world is now so worn away with a long consumption , that it hath even lost the face by which it was wont to seduce : And therefore they that delight to perish with the world now perishing are as much to be blamed and condemned , as they are to be praised and commended , that flourished with the world then flourishing . Withdraw , O Christ , our hearts from the love of this world , and stirre up in us a des●●● after the kingdome of heaven ! Meditat. XXXIX . Of the worlds vanitie . Love not the world : The world is vain : But love those things that ay remain . SEt not thy love , O devout soul , upon those things which are in the world : The world shall passe away , and all the things therein shall be consumed with fire : Where shall thy love be then ? Love that good which is everlasting ; that so thou mayest live for ever . Every creature is subject to vanitie : Whosoever therefore cleaveth with his love unto the creatures , shall also become vain himself . Love that good which is true and stable ; that thy heart may be quieted and established . Why doth worldly honour delight thee ? He that seeketh the honour of men , cannot be honoured by God. He that seeketh the honour of the world , must be conformed unto the world : and he that pleaseth the world , cannot please God. All things are un●●able and must perish , whatsoever are given by those that are unstable and do perish : How then can the honour of the world be stable ? He that was yesterday extolled to the skies by the praises of men , is brought down again to morrow with disgrace . Desire therefore to please God ; that thou mayest be honoured of God : For that is the true and stable honour . What is a man the better for being reputed great by man ? If a man be great in the sight of God , then is he great indeed , not otherwise . Christ being sought for to take a kingdome , fled from it ; but being sought for to be reproched , and to be ignominiously crucified , he offered himself : Delight therefore rather in the disgrace then the glorie of the world ; that so thou mayest be conformed unto Christ. He that doth not despise the world for Christ , how would he lay down his life for him ? There is no way to true glory but by contemning the glory of the world : for so Christ entred into his glorie , by the ignominie of the crosse . Be content therefore to be despised , to be vilified , and to be rejected in this world ; that thou mayest be honoured in the world to come . Christ taught us by his life how we should esteem of the world . All the glory of the heavens serveth him , yea he alone is even glory it self : And yet he rejected worldly glory . Therefore the more a man is honoured , and the more he aboundeth in bodily consolations ; the more deeply and inwardly must he become sorrowfull , that he is so farre from being conformable unto Christ. Vain is the praise of man , if an evil conscience accuseth within : What doth it profit a man sick of a fever , if he be laid in a bedsted of ivorie , when as notwithstanding he is tormented with raging heat within ? It is the testimonie of thy conscience that is the true honour and praise indeed . There is no juster judge of thy doings , then God and thine own conscience : Desire to approve thy deeds before this judgement . Is it not enough for thee to be known of thy self , and , which is most of all , to be known of God ? But why dost thou so much covet after riches ? He is too covetous unto whom the Lord is not sufficient . This life is the way to our eternall countrey : What then do much riches profit ? They do rather burden the traveller , as great burdens do a ship . Christ the king of heaven is the riches of Gods servants . The true treasure must be within a man , and not without him . That is the true treasure which thou canst carry with thee to the generall judgement : But all these outwaad goods are taken from us in death . The goods gathered together do perish ; but first he that gathered them doth perish , unlesse he be rich in the Lord. Poore thou camest into the world , and poore must thou go out : And why should the middle differ from the beginning and the end ? Riches are appointed for our use : And how few will be sufficient ! A little gift of grace and vertues is better then all earthly riches . Wherefore ? Because vertue pleaseth God , but riches do not please him without vertue . The povertie of Christ must be more acceptable unto us , then the riches of the whole world . Povertie was sanctified through Christ. He was poore in his nativitie , poore in his life , and poorest of all at his death . Why dost thou stick then to preferre povertie before worldly riches , when as Christ preferred it before heavenly riches ? How will he commit his soul unto God , who doth not commit unto him the care of his body ? How will he lay down his life for his brother , who doth not bestow his riches upon him ? Riches bring forth labour in the getting , fear in the possessing , and grief in the loosing : And , which is most to be lamented , the labour of the covetous doth not onely perish , but it causeth them also to perish , as Bernard teacheth . Thy love is thy God : Where thy treasure is , there will thy heart be also : He that loveth these bodily , worldly , and perishing riches , cannot love the spirituall , heavenly , and eternall riches . Wherefore ? Because those presse down the heart of man , and draw it downwards ; but these lift it upwards . The love of earthly things is as the birdlime of spirituall punishments , as one of the true lovers of Christ said . Lots wife which was turned into a pillar of salt doth yet preach unto us , Not to look back to those things which are in the world ; but to go straight on to our heavenly countrey . The Apostles left all and followed Christ. Wherefore ? Because the knowledge of the true riches taketh away the desire after false riches . If we have tasted the Spirit , the flesh pleaseth not our taste . If Christ be sweet to a mans taste , then the world is bitter unto it . But why dost thou so much seek after pleasures ? Let the remembrance of him that was crucified , crucifie in thee all desire of pleasure . Let the remembrance of hell-fire quench in thee all the fire of lust . Compare the short moment of pleasure with eternall punishments . Pleasures are brutish , and they make us like brutes . The sweetnesse of the kingdome of heaven pleaseth not his taste , that is daily full with the husks of the swine . Let us mortifie all sensuall pleasures , and let us with Abraham offer to God as a spirituall sacrifice this our beloved sonne , that is , the concupiscences of our soul , by renouncing voluntarily all pleasure , and by embracing the bitternesse of the crosse . It is not a plain way strewed with roses , but a sharp way and set with thorns , that leadeth unto the kingdome of heaven . The outward man increaseth by pleasures ; but the inward man by the crosse , and by tribulations . As much as the outward man is augmented , so much is the inward man diminished . Pleasures serve the bodie ; but the true godly have least care of their body , and the greatest care of their soul. Pleasures do captivate our hearts that they cannot be free in the love of God. Not pleasures , but the contempt of pleasures at death shalt thou carry away with thee , and bring to judgement : Let the fear of God then wound thy flesh ; that the love of the flesh deceive thee not . Keep alwayes in thy minde the memory of Gods ju●gement ; that the perverse judgement of thy sensuall appetite lead thee not into bondage . Look not upon the flattering face of the serpent ; but look back upon his stinging tail . Overcome thou by the grace of Christ ; that at length thou mayst as conquerour be crowned by Christ. Meditat. XL. Of the profit of tentations . The palm-tree grows the more prest down , And crosses prove the Churches crown . IT is profitable for the faithfull soul , to be tried and confirmed by tentations in this world : Our Saviour himself would wrestle with the devil in the wildernesse , that for us and for our salvation he might overcome him , and be the first champion in our quarrel . He descended first into hell , and afterwards ascended up into heaven : So the faithfull soul doth first descend into the hell of tentations ; that so it may ascend into celestiall glory . The people of Israel could not come to possesse the promised land of Canaan , before they had overcome divers enemies : Neither can the faithfull soul promise unto it self the kingdome of heaven , untill it hath overcome the flesh , the world , and the devil . Tentation proveth , purgeth , and enlighteneth us . Tentation proveth us : For faith shaken by adversitie is confirmed more strongly in the rock of salvation , it enlargeth it self more into the boughs of good works , and riseth up higher unto the hope of deliverance . When Abraham being commanded to sacrifice his sonne , shewed himself ready to obey Gods command : after the tentation the angel of the Lord appeared unto him , saying , Now know I that thou fearest God , seeing that for my sake thou hast not spared thine onely sonne . Even so in tentations if thou shalt offer unto God the beloved sonne of thy soul , that is , thine own will , thou shalt be reputed one that truly feareth God , and thou shalt in thine heart heare God speaking unto thee . Fire proves gold , and tentation proves faith . The souldiers valour is seen in the fight : And the strength of our faith appeareth in tentations . When the whirling windes and the stormie waves beat upon the ship of Christ , then it appeareth of how little ▪ faith some of the disciples are . The Israelites whom God commanded to be led forth to overcome the Midianites , were first proved at the waters : So they which are to be admitted into their heavenly countrey after the conquest of their enemies , are first to be proved in the waters of tribulations and tentations . Whatsoever adversitie therefore , whatsoever tentations happen unto the faithfull soul ; let her think with her self that they are for triall and not for deniall . Tentation also purgeth . To purge out the pestilent humour of self-love , and the love of the world , Christ our Physician useth many grains of bitter Aloes . Tribulation sends us to search our conscience , and recalls to our memorie the sinnes of our life past : And further , as Physick preserveth the bodie from contagious diseases : So also doth tribulation preserve the soul from sinnes . Man is alwayes prone to sinne : But more in time of prosperitie then in adversitie . Riches are thorns to many men : Therefore God plucks out the thorns ; that they may not choak their souls . Varietie of worldly businesse hindereth many from the service of God : Therefore God sendeth diseases upon them ; that they may come to themselves , and begin to die to the world , and to live to God. Some men have tumbled down the hill of great prosperitie : And have enjoyed truest rest in their adversitie . The honour of the world puffeth men up with pride : Therefore God brings them into contempt , and withdraweth from them the fewel of pride . Last of all , Tentation enlighteneth . We come not to know the frailtie and vanitie of all worldly comfort , but by tentations . Stephen when he was stoned , saw the glorie of Christ : So Christ manifests himself unto the contrite soul , in calamities . There is no true and solid joy but where God dwelleth ; and Gods dwelling is in the contrite and humbled spirit . Affliction it is and tentation which humbleth the spirit , and maketh it contrite : Therefore true and solid joy is in the soul of the afflicted . Tentation is the way to come to the knowledge of God : Therefore the Lord saith , I will be with him in trouble , I will deliver him , and make him see my salvation . Blinde Tobie saw nothing either above him , beneath him , or before him , and therefore he saw not himself : But being enlightned of God by the angel Raphael , he saw all things , which before he could not see , using no other medicine but the gall of a fish : To shew , that our eyes are to be anointed with the gall of bitternesse ; that so we may be enlightned , and come to the true knowledge of our selves and worldly things . Why saith the Apostle , that we know but in a glasse ? Because in tentations we come to know that God maketh the elect joyfull under the shew of sorrow , and quickeneth them under the shew of death , and healeth them under the shew of sicknesse , and enricheth them under the shew of povertie . Therefore must the crosse and tentation be welcome unto him , whosoever is not unthankfull to Christ who was crucified and tempted for us . O good Jesus ! Let me be burned here , let me be smitten here , that I may be spared hereafter ! O good Jesus ! Thou which dost often cast us off from thee by sparing us , make us to return unto thee by striking us ! Afflict and presse the outward man ; that the inward man may grow and increase ! O good Jesus ! Fight within me , against me : Be thou the moderatour of the fight , and the crown of my victorie ! Whatsoever adversitie I feel in this life , let it tend to the strengthening and increasing of my faith ! O good Jesus ! Help my weak faith ! For so thou hast promised by thy holy prophet : As a mother comforteth her children , so will I comfort you : As a mother cherisheth and nourisheth her sucking infant with much care : So do thou ( O good Jesus ) erect and confirm my languishing faith ! Grant that thy inward comforts may prevail more with me then the contradictions of all men and the devil himself , yea and the cogitations of mine own heart ! O thou good Samaritane , poure ▪ the sharp wine into the wounds made by my sinnes , but poure in also the oyl of divine comfort ! Multiply my crosses , but give me also strength to endure them ! Meditat. XLI . Here are foundations of Christian patience . Take up thy crosse do but endure : To overcome thou shalt be sure . BE quiet , O devout soul , and endure with patience the crosse which God hath laid upon thee : Consider the passion of Christ thy bridegroom . He suffered for all , of all , and in all . He suffered for all , yea even for them , which despise his precious passion , and wickedly trample his bloud under their feet . He suffered of all . He is delivered , he is broken in pieces , he is forsaken of his heavenly Father , he is forsaken of his disciples , he is rejected of the Jews his own peculiar people : For they preferred Barabbas the thief before him : He is crucified of the Gentiles . He suffers for the sinnes of all men : And therefore he is afflicted of all men . He suffered also in all : His soul was sorrowfull even unto death , and being pressed with the sense and feeling of Gods anger , cries out that he was forsaken of God : All the members of his bodie are in a bloudy sweat : His head is crowned with thorns : His tongue tastes a cup of gall and vineger , his hands and feet are boared with nails , his side is wounded , his whole bodie is scourged , and he is stretched forth on the crosse : He suffered hunger , thirst , cold , contempt , povertie , reproches , wounds , death , and the crosse : And then how unjust a thing were it for the servant to rejoyce , when the Lord suffereth ! How unjust were it that we should rejoyce in our sinnes , when our Saviour is so grievously punished for them ! How unjust were it that the other members should not condole , when the head is afflicted ! But rather it is necessary that we enter through many tribulations into the kingdome of heaven : as it was necessary that our Saviour should by his passion enter into celestiall glorie . Consider also the bountifull reward : The sufferings of this present life are not worthy of the glorie which shall be revealed unto us . How great soever our suffering is ; it is but temporall , yea sometimes but for a day : But the glorie is everlasting . God doth exactly observe all our adversities , and will at length bring them to judgement : How disgracefull a thing then will it be at the generall assembly of the whole world , to appear without the jewels and bracelets of the crosse , and passions ! He shall wipe away all tears from the eyes of those that are his : O happy tears , which shall be wiped away by the hand of such a great Lord ! O happy crosse , that shall finde a crown in heaven ! David was not ten whole yeares in his exile , but he was fourtie in his kingdome : Here we have the shortnesse of our suffering prefigured , and the eternitie of the glorie which is to follow . It is but a moment of time wherein the Saints are exercised by the crosse : But the mercies by which they are comforted are for ever . And thus after adversitie in the morning , follows prosperitie in the evening . Consider also the tribulation of all the Saints . Behold Job mourning on the dunghill , John hungry in the wildernesse , Peter stretched out upon the crosse , James beheaded of Herod with the sword ! Behold Mary the blessed mother of our Saviour standing under the crosse ! She was the type of the Church the spirituall mother of our Lord. Blessed are ye , saith Christ , when men shall persecute you for my names sake : For so have they done to the Prophets . O glorious persecution which makes us conformable unto the Prophets and Apostles , and all the Saints , and even unto Christ himself ! Let us therefore suffer with those that suffer , let us be crucified with those that are crucified , that we may be glorified with those that are glorified . If we be true sonnes indeed , let us not refuse the condition of the rest of our brethren . If we truly desire the inheritance of God , let us accept it wholly : For the sonnes of God are not onely heirs of joy and glory in the world to come , but also of heavinesse and sufferings in this present world . For God scourgeth every sonne whom he receiveth : He punisheth their sinnes here , that he may spare them at the judgement to come : He multiplies tribulations here , that he may multiply their reward hereafter : And so not onely the persecution , but the reward also is increased . Consider the happy condition of the crosse . It plucks the love of the world out of us by the roots , but it sows in our hearts the seed of the love of God. The crosse begets in us an hate of worldly things , and lifts up our minde unto heavenly things . When the flesh is mortified , the spirit is quickened ; and when the world waxeth bitter , Christ becometh sweet unto us . Great is the mysterie of the crosse , for by it God calls us to contrition , to true fear , and to the exercise of our patience . Let us open to him when he knocketh , and we shall heare what the Lord will say within us . The sight of the crosse is contemptible in the sight of the world , and in the carnall eyes of the outward man : But it is glorious in the sight of God , and in the spirituall eyes of the inward man. What was reputed by the Jews more base and vile then the passion of Christ ? And what was more glorious and precious in the sight of God ? For it was the price paid for the sinnes of the whole world : Even so the just man is afflicted ; the just man dies , and no man considereth it : But precious is the crosse , and precious is the death of the Saints in the sight of the Lord. The church which is the spouse of Christ , is black without , by reason of calamities and persecutions : But she is beautifull within , by reason of divine consolation . The Church and every faithfull soul is as a garden enclosed , and none knows the beauty thereof but he that is in it . We shall never fully and perfectly feel the consolation of the spirit , unlesse our flesh be afflicted without . If the love of the world dwelleth in us , the love of God cannot enter in . A full vessel cannot be filled with new liquour , unlesse the first be emptied . Let us therefore poure out the love of the world , that we may be filled with the love of God. Therefore God by the crosse doth extinguish in us the love of the world , that there may be room for the love of God. Besides , the crosse drives us to our prayers , and is an occasion of vertue . When the North-winde blows upon the garden , that is , when persecutions assault the Church , then the spices thereof are scattered abroad , and the vertues thereof are increased , and they cast forth an odour pleasing unto God. The beloved bridegroom of my soul is white and ruddy ; white for his innocency , and ruddie for his passion : And so is also the beloved spouse of Christ ; white for her vertues , and ruddie for her sufferings . And thus the grace of God can produce oyl and hony out of the most hard rock of afflictions : And so , out of the bitter root of calamities God knows how to bring forth the most pleasant fruit of eternall glory . Unto which he bring us and admit us ! Amen . Meditat. XLII . How we must overcome tentations by perseverance . Let not tentations cast thee down : For perseverance shall thee crown . HOly Lord Jesus , the most loving bridegroom of my soul ! when will the time come that thou wilt lead me to the solemnitie of thy marriage ? I am a pilgrim and a banished man from thee : But yet I most firmly beleeve and nothing doubt , but that I shall be shortly set at libertie out of the prison of my bodie , and appear before thy face . Fear and trembling are come upon me ; because I carry my treasure in vessels of clay : My minde is prone to errour , and my will is prone to sinne ; and therefore my spirit within me is not alwayes ready , but the flesh is alwayes weak . Sinne leadeth me captive , and the law of my members is repugnant to the law of my minde . Fear and trembling are come upon me ; because Satan lieth in wait for my treasure : His subtiltie is great , his desire to hurt is most earnest , and his power is exceeding great . He deceived Adam in paradise , and Judas in our Saviours school : And how then shall I be safe from his treacheries ? Fear and trembling are come upon me , because I am still in the world , which is altogether set upon wickednesse : The delights of the world entice me , adversities in the way of the Lord affright me , sometimes the enticements of the world are pleasing unto me , and all the world is full of snares : Miserable man that I am ! how shall I be able to escape them ? Joyes do assault me , and sorrows do assault me : Miserable man ! how shall I be able to stand ? Fear and trembling are come upon me , because it is God that worketh in me both to will and to perfect . I am afraid lest I should force God , by my negligence and want of care , to take from me that good will which he hath given me . I make not a right use of remission of sinnes , and I refuse the first grace which was given freely : And therefore I have cause to fear , lest God in his secret and just judgement justly take from me that which I have unjustly abused . I am afraid lest I be forsaken of him , whom after my first conversion I have so often forsaken . How grievously am I vexed when I consider , that the heavie and severe judgement of God shall follow after his benefits , if I make not a right use of them ! But the infinite mercie of God raiseth me up ; because as he hath given me to will , he will also give unto me to perfect ; for he is God and is not changed : His mercy also is confirmed towards me , and shall not be changed : The foundation of God is sure ; sure indeed , because it is in God , in whom there is no change : Sure indeed , because it is confirmed by the bloud of Christ , which alwayes speaketh loud before the throne of God : Sure indeed , because it is signed with the sure seals of the Sacraments . If I should seek never so little salvation in my self , I must needs doubt of my salvation : But as all my righteousnesse is in Christ , so in him also is all the hope of my salvation . If I had apprehended and laid hold upon Christ of mine own free will , I might yet fear , lest my will should change , and so I should loose Christ : But he that was found of him that sought him not , will not assuredly withdraw himself again after he is once found . He that hath translated me out of the shadow of death unto the participation of light , will not suffer me to return again unto my former darknesse . The gifts of God are without repentance , and our vocation by God , as concerning the will of God : But I could wish that even I also were unchangeable in that which is good . That treasure is alwayes present ; but the hand that should apprehend it doth sometimes languish : But I shall be able to apprehend Christ ; because as he hath revealed himself unto me in his word and promises , so likewise he will grant unto me of his goodnesse that I may beleeve his word and promises . I will use the help and support of prayer to strengthen my faith , and I will not suffer the Lord to depart out of the chamber of my heart , untill I have obtained salvation . By the power of the Lord I shall be able to be preserved unto salvation : The power of the Lord doth lift me up and comfort me , but mine own infirmitie doth cast me down and make me sorrowfull . But the power of the Lord shall be perfected in my weaknesse : He shall strengthen me , from whom cometh all the strength of my faith : The grace of God doth lift me up , but mine unworthinesse doth cast me down : But if there were any worthinesse in me , then it were no grace , but a reward . If of works , then certainly not of grace : For grace is not any way grace unlesse it be every way gratis . Therefore have I no respect unto my works : That which is amisse , he will amend ; that which is wanting , he will make up ; that which he will not impute against me , shall be as if it were not . Therefore is my salvation onely from God , and therefore sure . Meditat. XLIII . That we must think daily upon our death . Think every day to be thy last ▪ And when night comes , thy life is past . O Faithfull soul , look fo● death every houre : Because it waits for thee every houre . In the morning when thou risest , O man , think that it is thy last day : And in the evening when thou goest to bed , think that it is thy last night upon earth . Whatsoever thou doest , whatsoever thou goest about , look about thee , and consider with thy self first , whether thou wouldest do such things or no , if thou shouldest die that houre , and so go to Gods judgement : What! Dost thou think that death doth not approch , because thou thinkest not of it ? or dost thou think that it draweth nearer , because thou thinkest upon it ? whether thou thinkest upon it or no , whether thou speakest of it or no , it hangs alwayes over thy head . Life was lent unto thee , not given as a free-hold . Upon this condition thou didst enter in , that thou shouldest go out : Naked thou camest , and naked thou must go . This life is a pilgrimage : when thou hast travelled a good while , then thou must return home again . Thou art but a farmer and tenant in this world , and not a perpetuall lord : Every houre think with thy self whither thou hastenest every moment . In this we are deceived , in that we think we die then , when we breathe out our last : Every day , every houre , every moment we die : Whatsoever is added unto our life is taken from it , and as it increaseth it also decreaseth : we fall not into death suddenly , but walk into it step after step . This life of ours is a way , and every day we must ridde some of it : Life and death seem to be most distant , but they are as neare as neare can be : For one passeth away , and the other cometh on . As it is with those that travel by sea , they oftentimes come to the haven , and yet they neither feel , nor so much as think whither they are carried : So likewise it is with us : whatsoever we do , whether we eat , drink , or sleep , we draw nearer alwayes to our death . Many have passed away their life , even in the time whiles they were seeking after things belonging to the sustentation of this life . No man entertains death joyfully , unlesse he hath long before prepared himself for it . In this life die daily unto thy self ; that so in death thou mayst live unto God. Before thou diest , let thy sinnes die in thee : In thy life time let the old Adam die in thee : So at thy death Christ shall live in thee . In thy life time let the outward man daily decay , that at thy death the inward man may be renewed in thee . Death translateth thee from time to eternitie : for as the tree falls , so it lies : How carefully then ought we to think upon the houre of death ! Time passeth away , but the infinite space of eternitie remains behinde : In time therefore make thy self ready for eternitie . What we shall be for ever , whether blessed or miserable , it shall be decreed at the houre of death : In that one moment , is eternall felicitie either enjoyed or lost . Wherefore , O faithfull soul , how solicitous and carefull oughtest thou to be in preparing thy self for that houre ! Thou wilt easily contemn all worldly things , if thou considerest with thy self that thou must die : Consider that thine eyes shall be darkened in death ; and thou wilt easily turn away thine eyes from beholding vanitie : Consider that thy eares shall wax deaf at thy death ; and it shall be easie for thee to stop thy eares against impious and filthy speeches : Consider that thy tongue shall be tied at thy death ; and thou wilt have more regard unto thy words : Set before thine eyes the cold sweat and anxietie of those that are ready to die ; and thou wilt easily contemn all worldly delights : Look upon the nakednesse of them that depart out of this world ; and povertie in this life will not seem grievous unto thee : Consider the trembling of the whole bodie at the point of death ; and thou wilt easily contemn the splendour of the world : Consider the mourning of the soul being compelled to go out of the house of the bodie ; and thou wilt easily beware of the guilt of all sinne : Consider the corruption that followeth after death ; and thou wilt easily bring down thy proud flesh : Consider how naked thou art left at thy death , being forsaken of all the creatures ; and thou wilt easily turn away thy love from them , and turn it towards the Creatour : Consider how narrowly death looks to thee , that thou carrie away nothing with thee at thy death ; and thou wilt easily contemn all the riches of the world : He that in this life dieth daily through his sinnes , doth passe from death temporall unto the punishments of death eternall . No man is translated unto everlasting life , but he that begins here to live in Christ. That in death therefore thou mayest live , be ingrafted into Christ by faith : Let death be alwayes in thy thoughts ; because it is to be expected alwayes . We carry death alwayes about us ; because we alwayes carry sinne about us , and the wages of sinne is death . But if thou wouldest escape the bitternesse of death , keep the word of Christ. Faith doth conjoyn and unite us unto Christ : Therefore they which are in Christ , die not : For Christ is their life . He that is joyned unto God by faith , is one spirit with him : And therefore the faithfull man dieth not for ever ; because God is his life . The people of Israel passed through the Red sea unto the promised land ; but Pharaoh and his host were drowned : So the death of the godly is unto them the beginning of true life , and the gate of paradise ; but the death of the wicked is not the end of their evils , but it coupleth together those evils which are past and those that follow after : They passe from the first unto the second death . So neare is the union between Christ and the faithfull , that death it self cannot dissolve it . In the thickest cloud of death the torch of Gods grace shineth before them : In their dangerous journey Christ provideth for his beloved the angels to be their protectours . The bodies of the Saints are the temples of the holy Ghost : The holy Ghost will not suffer his own temples altogether to be destroyed by death . The word of God is the incorruptible seed : It is not destroyed by death ; but it is hid in the hearts of the godly , and shall quicken them in their due time . Meditat. XLIIII . Consolations at the death of friends . Grieve not when friends and kinsfolks die : They gain by death eternitie . THink , O devout soul , upon Christ thy Saviour , and thou shalt not be afraid for the terrours of death . If the violence of death doth make thee sorrowfull , let the power of Christ make thee joyfull . The Israelites could not drink the waters of Marah by reason of their bitternesse ; but God shewed unto Moses a tree , which being cast into the waters made them sweet . If thou art affrighted by reason of he bitternesse of death , God sheweth unto thee a tree which turneth it into sweetnesse ; that is , a branch that did spring from the root of Jesse : This branch is Christ , and whosoever keepeth his word shall never see death . This life is burdensome : And therefore it is good to be eased of it . The miserie of a Christian dieth : But the Christian man dieth not . That which we call death is but going a journey ; it is not an end of life , but a beginning of a better life . We do not lose our friends at their death , but send them before us ; our friends do not die , but life enjoy ; they go before us , they do not go from us for ever . It is not death , but a departure : When the godly depart out of this life , they enter again into life : The death of th● godly is gain unto them . Do our friends die ? Make this interpretation of it : That they cease to sinne , they cease to be tossed , and they cease to be miserable . Do they die in the faith ? Interpret that thus : That they depart out of the shadow of life , that they may passe unto true life ; from darknesse , to light ; and from men , to God. Our life is a navigation , and death is the haven of securitie , and safetie : Therefore we must not grieve that our friends are dead ; but rather rejoyce in their behalf , that out of the turbulent sea they are come safe to the haven . This life is the souls imprisonment , but death sets her at libertie : Therefore old Simeon being about to die , crieth out , Lord now lettest thou thy servant depart in peace . He desires to be set at libertie , being shut up in the prison of the bodie : We must rejoyce therefore in the behalf of our friends , that they are as it were delivered out of prison , and received into true libertie . In like manner the Apostle desires to be dissolved , as being bound to his body of earth in a kinde of miserable servitude . What ? shall we be sorrowfull that our friends are delivered out of their bonds and set at libertie ? What ? shall we for their sakes put on black mourning clothes , when as they have put on white robes ? For it is written , that unto the elect are given white robes , in token of innocencie ; and palms in their hands , in token of victory . Shall we macerate our selves with tears and sighs for their sakes , when as God hath wiped all tears from their eyes ? Shall we mourn and trouble our selves with grief , when as they are in the place where there is neither mourning , nor grief , nor any cry heard , but they rest from their labours ? Shall we for their departure kill our selves with immoderate grief , when as they do enjoy the fellowship of the angels , and true solid joy ? Shall we for their sakes weep and wail , when as they sing a new song of the Lambe , having harps and golden phials ? Shall we grieve that they are departed from the earth , when they themselves rejoyce that they are departed ? What profit it is for to depart out of this world , Christ shewed , who when his disciples were sad , because that he said he should depart , answered , If ye loved me , ye would rejoyce rather . If as thou wert sailing , a stormie tempest should arise , and the windes lift up the waves , and threaten shipwrack , wouldest not thou haste to the haven ? Behold the world staggereth , and reeleth , and threatneth her ruine not onely for her old age , but also by the end of things : And dost not thou thank God , and art not thou glad for thy friends , that being departed the sooner , they are delivered from ruines , shipwracks , and imminent plagues ? In whose hands art thou kept safer then in the hands of Christ ? In what place can the souls of thy friends rest safer then in the kingdome of paradise ? Heare what the Apostle saith concerning death : Death is gain : It is gain to have escaped the increase of sinne ; it is gain to have left the things that are worse , and to have passed to the better . Although those whom by death thou hast lost were very deare unto thee : yet let God be more deare unto thee , whose will it was to take them unto himself . Be not angry with the Lord for taking away what he hath given : He hath received his own , he hath taken nothing from thee . Do not take it ill that the Lord doth require what he did onely lend thee : It is onely the Lord that foreseeth evils to come : It was his providence therefore to take away thy friends that they might not be entangled in the misfortunes to come . They that die in the Lord rest sweetly in their graves , when those that are alive are tormented grievously even in the palaces of their kingdome . If by death thou hast lost those that were deare unto thee : Beleeve that thou shalt hereafter receive them more deare unto thee . A little distance of time doth separate thee from them : But blessed and secure eternitie shall joyn thee again unto them . For we hope upon a most true promise , that we shall depart out of this life , from whence some of our friends are departed before us ; and that we shall come to that life , where the more known the more deare they shall be unto us , and amiable , without fear of any dissension . What'ever souls have been before , or shall hereafter be , Shall be receiv'd i' th theatre of huge capacitie . There shall we know the face of them that of our kindred be , And speak & answer in our course each interchangeably . There with the brother sister shall , and sonne with father be : And there they shall keep holy-day for all eternity . Therefore think not onely upon the time of thy friends forsaking thee , that is , at their death ; but think also upon the time when they shall be restored again unto thee , that is , at the resurrection . To them that firmly beleeve the resurrection , death seemeth not death , but rather a quiet sleep . The whole universe seems to be a glasse , in which we may behold the resurrection : The sunne that sets every night , riseth again in the morning : The herbs that are dead in the winter , shoot up again in the spring : The Phenix at her death reneweth her self again : When times and seasons are past they return again : After fruits are come to maturity , still there succeed others : Seeds unlesse they die and be corrupted , they rise not again with increase : All things are preserved by perishing , and generated by corrupting : Shall we think then that God hath to no end or purpose set before us these types in nature ? Shall nature be more powerfull then God , who hath promised that our bodies shall rise again ? He that quickneth the grain of the seeds that are dead and rotten , that thou mayest live thereby in this world , shall not he much more raise up thee and thine , that thou mayest live with them for ever ? God hath called thy loving friends unto their beds : And do not thou envie them their quiet rest : The resurrection will shortly come . It may be , thou didst hope that thy friends before their death would have been profitable members of the militant Church : But it hath pleased God to make them members of the Church triumphant : Seeing it hath so pleased God , be thou also well pleased . It may be , thou thoughtest that thy friends before their death would have attained to the knowledge of divers things : But it hath pleased God to take them up into the heavenly Academie , there to learn true wisdome : Seeing therefore it hath so pleased God , be thou also well pleased . It may be , thou didst hope that thy friends before their death would be raised out of the dust , and be set with princes : But it hath pleased God to make them the fellows of heavenly princes , that is , the holy angels : Seeing therefore it hath so pleased God , be thou also well pleased . It may be , thou didst hope that thy friends before their death would have gathered together much riches : But it hath pleased God to make them partakers of the delights of his heavenly kingdome : And therefore seeing that it hath so pleased God , be thou also well pleased . Holy God , thou hast taken away nothing but what thou gavest , blessed be thy name for ever and ever ! Meditat. XLV . Of the last judgement . Remember that Christ Jesus shall Thoughts , words , and deeds to judgement call . THe Father judgeth no man , but hath committed all judgement to his Sonne . I know , Lord Jesus , that thou wilt come as the severe Judge of all men , to bring their thoughts , words , and deeds to light , though they were done in darknesse . Above , there shall be a severe judge ; beneath , hell gaping ; within , the conscience gnawing ; without , the fire flaming ; on the right hand , sinnes accusing ; on the left hand , the devils terrifying : The good angels keeping out of heaven , and the evil angels pulling down to hell : Then , Lord Jesus , to whom shall I betake my self in these my straits ? I am afraid of all my works , knowing that thou sparest not every one that offendeth . I shall there be set between time and eternity : Time will be past , but the infinite space of eternitie will remain behinde . The malignant spirits will require their wicked works , unto which they have perswaded me ; and in that severe judgement they will produce all they know against me , that they may draw my soul into the fellowship of their torments . All the host of heaven shall consume away , the heavens shall be rolled together like a scrole , all the host of them shall fall , even as a leaf falleth from the vine or figge-tree . The sunne shall be ashamed , and the moon shall be brought to confusion : But if these the works of thy hands , which never committed any evil against thee , if they flee away from thy sight , how shall I miserable sinner be able to appear before thy face ? The heavens of heavens are not clean in thy sight : What am I then that drink iniquitie like water ? But if the righteous shall scarce be saved , where shall the sinner appear ? Whither then shall I fly , or to whom shall I go , but unto thee , O Lord ? Thou shalt be the Judge of my sinnes , who diedst for my sinnes : For the Father judgeth no man , but hath committed all judgement unto his Sonne : The Father delivered all judgement to the Sonne ; but the Son again was delivered for our sinnes . For God so loved the world , that he gave his onely begotten Sonne , not to condemn the world , but that the world might be saved through him : How canst thou then condemn me , Lord Jesus , when as thou wast sent by thy Father to save me ? Thou ●idst fulfill the will of thy Father in all things : How then wilt thou not fulfill it in saving me miserable sinner ? It is not the will of thy Father that one of the little ones should perish : And I am a little one in thy sight , and a little one also in mine own sight : For what am I but dust and ashes ? Neither onely dust and ashes , but also a very little one , and a very dwarf for proficiencie in piety : Perfect therefore in me little one the will of thy Father . Thou camest , O Jesus , to save that which was lost : How then canst thou condemn him that desires to be saved ? My sinnes will accuse me , and call upon the Judge for severe sentence : But thou hast taken my sinnes upon thee : Thou takest away the sinnes of the world : How then hast thou not taken away mine also ? How canst thou condemn me for my sins , when thou diedst for them ? Thou diedst for the sinnes of the whole world : How then hast thou not died for mine also ? Certainly , Lord Jesus , if thou hadst meant to deal with me in thy strict judgement , thou wouldest never have descended from heaven to take upon thee my flesh , to die , and to be crucified . The devils will accuse me , and require of my soul the works whereunto they have perswaded me : But the prince of this world is condemned , and hath nothing in thee ; and if he hath nothing in thee , then certainly he hath nothing in me : For I beleeve in thee , O Lord , therefore thou abidest in me , and I in thee : He will accuse me , that am thy friend ; He will accuse me , that am thy brother , that am the beloved sonne of the eternall Father : How then canst thou deal with me in thy strict judgement , seeing that I am thy friend , thy brother , and thy sonne ? At that judgement Moses will accuse me , and pronounce me accursed , for not keeping all that is written in the book of the law : But thou , O Christ , wast made a curse for me , that I might be freed from the curse of the law . I shall be cursed by Moses , but blessed by thee : For I desire to heare that voice ; Come ye blessed of my Father , inherit the kingdome prepared for you . Moses will accuse me : But thou wilt not accuse me to thy Father ; yea , thou makest intercession for me . Therefore I am not afraid of Moses his curse ; because thou hast blotted out the hand-writing which was against me . The damned will accuse me , and pronounce me guiltie of the same fault with them : I confesse , Lord Jesus , my guiltinesse doth conjoyn me with them : but the acknowledgement of my guiltines , and the saving knowledge of thee doth disjoyn me from them . He that heareth thy word , and beleeveth on him that sent thee , hath life everlasting , and shall not come into condemnation . I heare thy word , Lord , and in thee I beleeve with weak faith , but yet faith : Lord I beleeve ; yet help thou my unbelief ▪ Lord I beleeve ; but yet do thou increase my faith : Although I am not free from all the sinnes of the damned , yet thou , O Lord , shalt deliver me from unbelief . All my accusers do terrifie me , but thou being my Judge dost comfort me : To thee hath the Father committed all judgement . Into thy hands hath he delivered all things ; and again , thee hath he delivered up for us all : and thou hast delivered up thy self for the Church , to sanctifie it , and cleanse it by the washing of water through the word : How canst thou then according to severe judgement judge those for whom thou hast delivered thy self to death , even the death of the crosse ? Thou canst not hate thine own flesh : we are members of thy body , of thy flesh , and of thy bones . Meditat. XLVI . Of the desire of eternall life . All earthly things tread under thee , And let thy thoughts in heaven be . DEvout soul , thou must not love this life which is transitorie ; but rather that which remaineth for ever : Ascend up by thy desires to the place where there is youth without old age , life without death , joy without sorrow , and a kingdome without change : If beauty delight thee ; The righteous shall shine as the sunne : If swiftnesse , and strength ; The elect shall be like unto the angels of God : If a long and healthfull life ; There shall be healthfull eternitie , and eternall healthfulnesse : If fulnesse ; The elect shall be filled , when the glory of the Lord shall appear : If melodie ; There do the quires of angels sing without end : If pure pleasure ; God shall make those that are his , drunk in the torrent of pleasure : If wisdome ; The very wisdome of God shall shew it self unto them : If love ; They shall love God more then themselves , and one another as themselves ; and God shall love them more then they themselves : If concord delight ; There they shall be all of one minde : If power ; To the elect shall all things be easie ; they shall desire nothing but what they shall be able ; and they shall desire nothing but what God will have them to will , and to desire : If honour and riches delight ; God will make his faithfull servants rulers over many things : If true securitie ; They shall be as certain never to want that good , as they are certain that they themselves would never lose it willingly ; and that God that loveth them will never take from them against their wills that which they love ; and that nothing is more powerfull then God , to separate God and them asunder . Whatsoever the elect can desire , there they shall finde ; because they shall behold him , that is all in all , face to face . So great are the goods of that life that they cannot be measured ; so many that they cannot be numbred ; and so precious that they cannot be valued . There shall be eternall health unto our bodies , and great puritie unto our souls ; there shall be glory and fulnesse of divine pleasure ; there shall we have familiaritie with the saints and angels for ever , having our bodies of admirable clearnesse and brightnesse . The elect shall rejoyce for the pleasantnesse of the place , which they shall possesse ; for the pleasant societie , in which they shall reigne ; for the glory of their bodies , which they shall put on ; for the world , which they have despised ; and for hell , which they have escaped . The least crown of eternall life shall be more worth then a thousand worlds ; because they are all finite , but this is infinite : Neither is there any fear that they shall envie one anothers brightnesse ; because there shall reigne in them all , unitie of love : By reason of that high degree of love , whatsoever happeneth to one of the elect , the rest shall as much rejoyce at as if it were their own . There is no greater good then God , in heaven and in earth : Therefore there can be no greater & perfecter joy , then to see & possesse God : Therefore to see God for one moment , shall go beyond all joyes : For we shall see God in himself , God in us , and our selves in God : In the way of this life we have Christ with us , but hidden under the covering of the word and sacraments . We know him not here as he is , but in the life to come we shall behold him in presence , when he shall distribute unto us the bread that satisfieth for ever : As the disciples knew him not upon the way , but in the Inne at length , when he broke bread unto them . The heavenly Jerusalem hath no temple made with hands , neither sunne nor moon ; because the temple thereof is eternall , and God is the life thereof . Vision succeeds in the place of faith , attainment in the place of hope , and perfect fruition in the place of love . As at the building of Solomons temple there was heard neither the sound of ax nor hammer : So in the heavenly Jerusalem , there is neither pain nor tribulation felt ; because the materials of this temple , to wit , the spirituall stones are prepared by tribulation in the world long before . The queen that came to Solomon is the soul travelling to the heavenly Jerusalem , unto Christ : She entreth in with a great train of the holy angels , with gold and precious stones of divers vertues : She will wonder at the wisdome of Christ the King , the order of his ministers , that is , the Angels and the Saints ; the fare of his table , that is , the fulnesse of eternall repast ; the price and value of his clothes , that is , the bodies glorified ; the beauty of his house , that is , the greatnesse of the heavenly palace ; the sacrifices , that is , the multitude of divine praises : She will be turned into astonishment , and confesse she could not beleeve what she now seeth with her eyes . Therefore let the faithfull soul lift up her self , and consider what good things are prepared for her : Thither let the spirit be directed whither at length it shall go : In time we must strive to go thither , where at length we must remain for all eternitie : Into this glorie of the Lord shall no man enter but he that desireth to enter : Dost thou hope to appear hereafter before the face of the Lord ? Studie then after holinesse ; because he is holy . Dost thou look for the fellowship of the heavenly angels ? Take heed then that thou dost not by thy sinnes deprive thy self of their ministerie . Dost thou hope after things eternall ! Why then dost thou so much desire things temporall ? Dost thou seek for a citie to come ? Why then dost thou desire here an abiding place ? Dost thou desire to come to Christ ? Why then dost thou fear death ? It is the propertie of him that would not come to Christ , to fear death . Dost thou desire to enter into the heavenly Jerusalem ? Why then dost thou defile thy self with so many and such grievous sinnes ? Whereas it is written , that nothing which is defiled shall enter in there . Dost thou desire to enjoy at length the tree of life ? Lay hold then on Christ the true tree of life , by true faith in this life . For it is written , Blessed are they that have their robes washed in the bloud of the lambe , that they may have part in the tree of life , and enter into the citie by the gates . Without , are dogs and sorcerers : Beware therefore of the losse of chastitie . Without , are murtherers : Take heed therefore of anger . Without , are idolaters : Beware therefore of covetousnesse . Without , are lyars : Beware therefore of all the malice of sinne . If thou desirest to enter in to the marriage of the Lambe , desire the bridegrooms coming . The Spirit and the Spouse say , COME . If thou hast not the earnest of the Spirit , by which thou mayst cry , Come Lord : the bridegroom will never leade thee in unto the heavenly marriage . Thou art not the spouse , if thou desirest not the coming of the bridegroom . Wouldest thou have a place in the new heaven , and the new earth ? Why then dost thou so cleave unto the old ? Wouldest thou be made partaker of the Creatour ? Wherefore then dost thou so cleave unto the simple creatures ? Dost thou expect the building of God , the house not made with hands , eternall in the heavens ? Why then dost thou not desire , that this earthly house of thy dwelling may be dissolved ? Dost thou desire to be clothed ? Why then dost thou not provide for thy self , that thou beest not found naked ? If the holy Trinitie dwelleth not in thy heart by grace in this life ▪ it shall never dwell in thee by glorie in the life to come . If thou hast not a taste of eternall felicitie in this life thou shalt never have a full draught in the life to come . Meditat. XLVII . Of the beatificall vision of God , in heaven . The saints are pilgrims here below , And tow'rds their countrey heaven go . IN my Fathers house are many mansions , they are the words of our Saviour . Lord , I desire to see that place where thou hast prepared for me an everlasting mansion : For I am a stranger and a sojourner here , as all my fathers were : The dayes of my pilgrimage are few and evil : Therefore in this life , wherein I live in exile , I do long after my heavenly countrey . My conversation is in heaven : I desire to see the goodnesse of the Lord in the land of the living . This life passeth away in a shadow , my dayes are measured out , and my substance is even as nothing in thy sight : What then is my hope ? Is it not the Lord ? Lord Jesus , when will it be that I shall come unto thee ? When shall I appeare before thy face ? As the hart panteth after the fountain of waters , so doth my soul after thee , O God. Oh the true , perfect , and full joy ! Oh joy of joyes surpassing all joy , without which there is no joy ! When shall I enter into thee , that I may see my God that dwelleth in thee ? Thou shalt fill me , O Lord , with the joy of thy countenance : At thy right hand there are pleasures for evermore : I shall be abundantly satisfied with the plentifulnesse of thy house : and thou shalt give me to drink of the brook of thy pleasures : For with thee is the fountain of life : Oh life to be desired ! Oh blessed felicitie ! in which the most holy Trinitie shall be the perfection of our desires , which we shall see without end , love without loathing , and praise without being weary . To see God , will surpasse all joyes : To see Christ , to live with Christ , to heare Christ , will surpasse all the desires of our hearts . O Jesus Christ the most sweet bridegroom of my soul , when wilt thou leade thy spouse into thy royall palace ? What can there be wanting there ? What to be desired , or expected , where God shall be all in all ? He shall be beautie to the eye , hony to the taste , musick to the eare , balsame to the nose , and flower to the touch . God shall be all in all , and shall distribute unto every one good things according to the desires of his own heart : If thou desirest life , if health , if peace , if honour , God shall be there all in all . The mysteries which are now sealed up in the great doctours of the Church , shall be then revealed even unto babes : The blessed humanitie of Christ shall be there present unto us , and shall preach unto us with a most sweet voice concerning the mysterie of our salvation . His voice is sweet , and his face is comely : Full of grace are his lips : And he is crowned with glory and honour : But if God shall be all in all , then shall he be fulnesse of light to the understanding , plenty of peace to the will , and continuance of eternitie to the memorie . The Sonne will satisfie the understanding with perfect knowledge , the holy Ghost will satisfie the will with most sweet love , and the Father will satisfie the memory with the remembrance of both . Thou O God shalt be our light , and in thy light shall we see light ; that is , we shall see thee in thy self , in the brightnesse of thy countenance , when we shall see thee face to face : Neither shall we onely see thee , but we shall also live with thee ; neither shall we onely live with thee , but we shall also praise thee ; neither shall we onely praise thee , but we shall also rejoyce with thee ; neither shall we onely rejoyce with thee , but we shall also be like unto the angels ; neither shall we be like unto the angels onely , but even unto God himself , blessed for ever . Let the faithfull soul be here astonished , and adore the mercy of her Saviour : He doth not onely receive us his enemies into favour , but he doth also forgive our sinnes ; neither doth he forgive our sinnes onely , but he doth also bestow righteousnesse upon us ; neither so onely , but he doth leade us also into our heavenly inheritance ; yea he makes us like unto the angels and even unto himself also . Oh most blessed citie ! Oh heavenly Jerusalem ! Oh the holy seat of the most holy Trinitie ! when shall it be that I shall enter into thy temple ? The Lambe is the heavenly Jerusalem , to wit , the Lambe which taketh away the sinnes of the world , & was slain for them from the beginning of the world . When shall the time come that I may in that temple worship my God , that is , God in God ? when will that sunne rise upon me , which enlightneth that holy city ? I am yet a banished man from my countrey , but there is laid up for me an ample inheritance . To those that beleeve , power is given to be made the sonnes of God : And if we be sonnes , we are then heirs , heirs of God , and coheirs with Christ. Lift up thy self , O my soul , and long to come to thine inheritance . The Lord is the portion of mine inheritance , and my exceeding great reward : What could the most ample mercie and bountie of God bestow upon us more than this ? He bestows life ; He bestows his Sonne ; He bestows himself : And if he had any thing else greater in heaven or in earth , he would bestow even that also upon us . In God we live , Gods temple we are , God we possesse , here indeed in the spirit , and in a mysterie , but there in truth : There shall our hope become fruition , and there shall we not onely remain , but dwell for ever . Meditat. XLVIII . Of the most comfortable fellowship of the angels in heaven . If thou beest here a childe of grace , 'Mongst angels thou shalt have a place . AT the resurrection of the dead they shall neither marrie , nor be given in marriage , but shall be like unto the angels of God in heaven . Who can worthily set forth with praises this honour of the blessed ? Into whose heart hath this glorie of the blessed ever entred ? The elect being renewed by a glorious resurrection , shall enjoy the saving vision of God , without all fear of death , and without any spot of corruption . I have seen the Lord face to face , and my life is preserved , saith the holy Patriarch . But if the sight of God for a moment could bring so great joy : What joy will it bring to see him for ever ! If the sight of God appearing in the shape of man , brought salvation and life unto the soul : Certainly the seeing of him face to face shall bring life and everlasting felicitie . What then can be added to this felicitie ? What can the elect desire beside the fruition of the sight of God ? And yet notwithstanding they shall enjoy the most sweet and blessed fellowship of the angels : Neither shall they onely enjoy their fellowship , but they shall be also like unto them for the nimblenesse , brightnesse , and immortalitie of their bodies : We shall be clothed with the same garment that they are ; we shall stand before the throne of the Lambe , clothed with long white robes , and sing unto the Lord an everlasting song : we shall shine in the same crown of vertues ; we shall rejoyce in the same priviledge of immortalitie . We have seen the angel of the Lord , and we shall surely die , crieth out Manoah : But we shall see thousand thousands , and ten thousand times ten thousand angels , and yet we shall live for ever . And if we shall be like unto angels , surely we shall have no cause to fear lest we be separated from them by the unlikenesse of our sinnes . We shall put off the ragged coat of our sinfull nature ; and our nakednesse shall be covered with the garment of salvation , and we shall be clothed with the white robe of righteousnesse . No man there receiveth hurt , no man is angry , no man envious ; there is no slandring , no concupiscence , there is no ambition after honour and power : We shall not be laden with the burden of our sins , neither shall we be constrained to weep and wash away the spots of our sinnes with penitent teares , neither shall we have cause to fear the deadly wounds of our soul : For the Lion of the tribe of Judah hath overcome , and through his vertue have we all overcome . Again , if we shall be like unto the angels , we shall have no desire after meat or drink : God shall be our meat , with whose pleasures we shall be satisfied : God shall be our meat , which onely doth refresh us and is never deficient . The blessed shall neither hunger , nor thirst any more , the sunne and the heat shall not scorch them : because their mercifull Father shall feed them , and shall leade them unto the living fountains of waters . Out of their bellies shall flow rivers of living waters : There shall be a feast prepared of marrow and fatnesse , and wine clarified . We shall feast , and be merry , and sing joyfully for the joy of heart . Lord Jesus ! these things shall be fulfilled in spirit & in truth : Of the fruit of the vine shall we drink in thy Fathers kingdome ; but yet in spirit and in truth : For the words which thou spakest unto us are spirit and life , and thou declarest the joy of the world to come , by the language of this world . Again , if we shall be like unto the angels , we shall be free from the fear of death : For death shall be swallowed up in victory , and shall be trod down for ever , and God shall wipe away all tears from the eyes of his people . Therefore there shall be joy without sorrow , which containeth everlasting joy ; health without sicknesse ; life without death ; light without darknesse ; love which shall never wax cold ; joy which shall never decrease : No sighing shall be heard there ; no grief felt ; no sorrowfull thing seen ; but there shall be joy for ever . There shall be great and certain securitie , secure quietnesse , quiet pleasure , pleasant happinesse , happy eternity , eternall blessednesse , the blessed Trinitie , the Unitie of the Trinitie , the Deitie of the Unitie , and the blessed sight of the Deitie . Lift up thy self , O my soul , and weigh with thy self the honour conferred upon us by Christ : We shall be made fellows with the companies of Angels and Archangels , with thrones and dominions , with principalities and powers : Neither shall we onely be fellows with them , but we shall be like unto them . We shall there know the angel that was appointed by God to be our keeper in our life time ; neither shall we stand in need of his ministerie , but we shall be delighted with his sweet companie : We shall not desire his protection , but we shall rejoyce for his good fellowship , and we shall behold his brightnesse with eyes enlightned . Again if we shall be like unto the angels , our frail , weak , and mortall bodies shall be changed , and they shall be made spirituall , nimble and immortall . They shall be light ; because they shall be neare unto God , who dwelleth in light , that no mortall man can approach unto , and is covered with light as with a garment . They shall be incorruptible ; because they shall be made conformable unto the angels , and unto the glorified bodie of Christ : They are sown in corruption , but they shall rise again in incorruption ; they are sown in dishonour , but they shall rise again in glorie ; they are sown in weaknesse , but they shall rise again in power : It is sown a naturall bodie , it shall rise again a spirituall bodie : and it shall shine like the brightnesse of the firmament for ever . Come , Lord Jesus , and make us partakers of that glorie ! Meditat. XLIX . Of the grievousnesse of the torments in hell . If into hell thou would'st not fall , Be there by thoughts continuall . THink , O devout soul , upon the grievousnesse of hell-torments , and thou shalt easily get the mastery of all wicked pleasure in sinne . There shall be the presence of all evil , & the absence of all good . What evil can be wanting to them who are punished for the greatest evil , & that is sinne ? what good thing can be present to them , who are removed from the chiefest good , and that is God ? There shall be the heat of fire and the freezing of cold ; There shall be perpetuall darknesse ; There shall be smoak and continuall tears ; There shall be the terrible sight of the devils ; There shall be crying for ever ; There shall be drinesse , thirst , the stink of brimstone , the worm of conscience , fear , grief , shame & confusion for sins made manifest to all , envy , hatred , sorrow , want of the divine vision , and losse of all hope . By the power of God the light of the fire shall be separated from the burning qualitie ; the light shall serve for the joy of the saints , and the burning qualitie for the torment of the damned . It shall shine to the damned , but not as an object of comfort , that they may see it and rejoyce : But to the increasing of their miserie , that they may see and grieve the more . The sight shall be deprived of the light of the sunne , moon , and all the starres , as also of the sight of Christ and all the saints : And it shall be punished with weeping , smoak , and the sight of the devils and all the damned . The eares shall heare schreetchings , and frequent blasphemies of the damned , and the horrible roaring of the devils The taste shall be afflicted with hunger and thirst , and shall be deprived of all the pleasure of meat and drink . The smell shall be tormented with the stink of brimstone . The touch shall feel the fire within and without , burning & piercing even to the marrow . The bodies of the damned shall be deformed , obscured , slow , and heavie : The memorie shall be tormented with the remembrance of sinnes past ; neither will she grieve so much , that she hath sinned , as that she hath lost her pleasures . One spark of hell-fire shall more torment the sinner , then if a woman should remain in labour and travail a thousand yeares : There shall be weeping for grief , and gnashing of teeth for madnesse : In the flesh they shall be tormented by the worm of conscience . There is no sinne which shall not there have its proper torment . As there is nothing to be desired in the kingdome of heaven which may not be found : So in hell there is nothing found that is desired . It will nothing profit the damned there , to have enjoyed divers pleasures in their life : yea the remembrance of them shall grievously torment them . It will nothing profit the damned to have lived here in this life in perpetuall fulnesse and drunkennesse : for then they shall not obtain so much as a little drop of water . It will nothing profit them , to have been clothed with costly garments : because they shall be covered with confusion , and have their bodies clothed with shame . It will nothing profit them , to have lived in honour : for in hell there is no honour , but continuall sighing and dolour . It will nothing profit them , to have heaped up riches in this life : because they shall be all there poore alike . They shall be removed from the beatificall vision of God. Not to see God , exceeds all the punishments of hell . If the damned which are shut up in the prison of hell could but see Gods face , they should feel no pain , no grief , no sorrow . They shall feel the wrath of God , and yet they shall never see the beatificall face of God : They shall feel punishments from his face , and yet they shall never behold his face . The furie of the Lord shall alwayes kindle the fire of eternall damnation like a river of brimstone . Neither shall they onely be removed from beholding God , but they shall be also miserably tormented by the sight of the devils . They shall feel their whips , whose commands they have followed in this life . If the sight of a seeming ghost doth almost exanimate a man in this life , what shall the horrible sight of the devils which shall last for ever ? Neither shall they onely be compelled to be with the devils , but they shall feel themselves tormented by them for ever . If in this life by Gods permission , the devil doth so grievously afflict the saints : How grievously shall he torment the damned which are given up to his power for ever ! The damned shall not onely be tormented by the devils outwardly , but by the worm of conscience also inwardly . All sinnes whatsoever they have committed , shall be set daily before their eyes : And their torture shall be so much the greater , because there remains no more the benefit of repentance . When the virgins that are prepared are entred in with the bridegroom , the gate shall be shut presently : Understand thou the gate of indulgence , the gate of mercie , the gate of consolation , the gate of hope ▪ the gate of grace , the gate of holy conversion . The damned shall cry , and say to the mountains & rocks , Fall upon us , and hide us from the wrath of the Lambe : But their cry shall be in vain ; because heaven and earth shall flee from his wrath , as it is written , Every island fled away , and the mountains were not found . Whatsoever is given to the elect to the increasing of their glory , all that shall turn to the damned to the increasing of their sorrow . There shall be indeed degrees of punishments : But yet he that feeleth least torment , shall receive no ease thereby . He that is tormented with greater punishments shall envy him that is tormented with lesse . The damned shall receive no ease from this , that some of their kinsmen & friends are received into the heavenly palace : Because the elect shall not grieve at all , that some of their kindred are gone to hell to be tormented for ever . So great shall the pain and torment be in the damned , that their minde can think upon nothing but that whereunto the force of pain driveth them . The damned shall hate all the creatures of God , they shall hate one another , they shall hate the holy angels , and the elect , and even God himself , but not in himself , and in his own nature , but in the effects of his justice . All the evils of this life are single : One is troubled with poverty , another is tormented with grievous sicknesse ; one is oppressed with hard servitude , another is laden with the burthen of reproaches : But there all at once shal be tormented with all evils . The pains there , shall be universall , in all the senses , and in all the members . In this life , hope of release mitigateth all troubles : But there , is left no hope of deliverance . The punishments of hell are not onely eternall , but there is no ease so much as for a moment . And hence it is , that if all men since Adam to this presen● day , and all that are yet to be born , should live to the last day , and should suffer but one punishment in hell , as the soul that sinneth must suffer for one sinne , every portion of that punishment , which any one of them should suffer , would be greater , then all the torments , that all fellons and malefactours have ever suffered . O Lord grant unto us , that we may think upon hell , that we never fall into it ! Meditat. L. Of the eternitie of Hell-torments . The pains of hell do farre extend Beyond all times , world without end . THink , O devout soul , upon the eternitie of hell-torments , and thou shalt more truely understand the grievousnes thereof . In hell there is a raging flame which burneth without end . The life of the damned is to die without end ; the death of the damned is to live in eternall torments : For neither is the tormentour wearied , neither doth the tormented die . So doth the fire consume there , that still it leaves somewhat ; So are the torments there increased , that still they are renewed ; So shall the damned die , that they shall alwayes live : So shall they live , that they shall alwayes die . For a man to be tormented without any end , this is it that goes beyond all the bounds of desperation : For what is more grievous , then alwayes to will that which shall never be , and to ni●l that which shall alwayes be ? The damned shall never obtain what they would , and shall be constrained ever to suffer what they would not . When the wrath of God shall cease , then shall the torments of the damned cease : But the wrath of God is eternall , and therefore the torments are eternall . When the damned shall truely repent , then they shall be delivered from their sins : But the time of repentance is past , and therefore there remains no hope of indulgence . When the devils shall cease to torment , then shall the damned cease to be tormented : But the furie of the devil shall never cease , therefore the torments of the damned shall never cease . When Gods justice shall be changed , then the torments of the damned shall be changed : But the justice of God is unchangeable , therefore the torments of the damned shall be eternall . The sentence of severe judgement requires , that they should never want punishment , who in this world never want sinne . It is just , th●t there should be no end of the punishment of the damned ; because , as long as they could , they would make no end of sinning . The damned sinned in their eternitie , that is , as long as they lived : Therefore it is just that they should be punished in Gods eternitie . Their sinne had an end , because their life had an end : But they would have made no end of sinning , but that they were forced to make end of living , that so they might have sinned without end . The matter of hell-fire is eternall , that is , the stain of sinne : And therefore meet it is that the punishment should be eternall . The filthinesse of the sinnes of the damned can never be removed out of the sight of God : How then can the greatnesse of punishments appointed for sinne be removed ? Besides , sinne is an infinite evil ; because it is committed against an infinite good ; and Christ paid for it an infinite price : And therefore meet it is that their punishment , who die in their sinnes , should be infinite . Man destroyed in himself the eternall good : And therefore in the judgement of God he doth justly fall into everlasting evil . God at the beginning created man after his own image , that he might live with him for ever : God by Christ reformed man after his own image , when he was fallen into sinne : He hath provided for all , means of eternall salvation ; and he hath offered unto all , the reward of eternall life : And therefore it is just , that they which would voluntarily want everlasting rewards , should be made subject to everlasting punishments . An evil will shall never be taken away from the damned : Therefore the punishment of their evil will shall never be taken away from them . The damned made choice of momentanie pleasure & finite goods , before God the infinite good ; they longed after the delights of this short and flitting life , rather then the riches of eternall life : It is just therefore that they should suffer eternall punishments . Oh eternitie not to be termed ! Oh eternity not to be measured by any space of time ! Oh eternitie not to be conceived by humane understanding ! How much dost thou augment the punishments of the damned ! After innumerable thousands of yeares they shall be compelled to think , that then is but the beginning of their torments . What a grievous thing is it to lie , though in a very soft bed , for thirtie yeares without moving ! And how grievous shall it be then to burn in that lake of brimstone thirtie thousand thousand yeares ! Oh eternity , eternity ! it is thou alone that dost increase the punishments of the damned beyond all measure . Grievous is the pain of the damned for the crueltie of the punishments ; it is yet more grievous for the diversitie of the punishments ; but it is most grievous for the eternitie of the punishments . There shall be death without death , end without end , defect without defect : because death ever liveth , and the end ever beginneth , and the defect is never deficient . The damned shall seek life , and shall not finde it : they shall seek death , and it shall flee from them . After an hundred thousand thousand thousand of yeares they shall return without end to the same punishments . Th● thought of the continuance of their sorrow shall torment them more then the sense of outward torment . What can be more miserable then so to die that thou mayest alwayes live , and so to live that thou mayest alwayes die ? That life shall be mortiferous , and that death shall be immortall : If it be life , why doth it kill ? and if it be death , why doth it alwayes endure ? What eternitie is , we do not perfectly know ; and it is no wonder : For what created minde can comprehend that which cannot be measured by any time ? But if thou wouldest guesse what the space of eternitie is , think upon the time that was before the world was created . If thou canst finde Gods beginning , then mayest thou finde when the punishments of the damned shall have an end . Imagine thou sawest an exceeding high mountain ▪ which for its greatnesse exceeded heaven and earth : Imagine also that some bird every thousandth yeare should carrie from this mountain one grain of the smallest dust : There might be some hope that at length after the end of many incomprehensible thousands of yeares the greatnesse of that mountain might be consumed : But it cannot be hoped that the fire of hell should ever go out . The rewards of the elect shall never be ended ; therefore the punishments of the damned shall never be ended : Because as the mercy of God is infinite towards the elect , so the justice of God is infinite towards the reprobate . Imagine that the damned had so many kindes of torments , as there are little drops in the vast sea : Imagine also that at every thousandth yeare some little bird should fly thither , and suck a small drop thereof : There might be some hope that at length the sea would be exhausted and become dry : But it cannot be hoped that the punishments of the damned should ever have an end . O devout soul , think alwayes upon the eternall punishments of the damned : To think upon hell , preserves a man from falling into hell . Have a care to repent , whiles yet there is time for pardon . What else shall the fire devoure but thy sinnes ? The more thou heapest up sinnes , the more matter thou layest up for the fire . O Lord Jesus , which by thy passion hast made satisfaction for our sinnes , deliver us from eternall damnation ! Amen . Meditat. LI. Of the spirituall resurrection of the godly . Doth Adam die , Christ in thee live ? Christ shall eternall life thee give . CHrists resurrection profits thee nothing , unlesse Christ also rise in thee . As Christ must be conceived , born , and live in thee : So also must he rise in thee . Before resurrection goes death , because none riseth again but he that is fallen : And so it fares in this spirituall resurrection . Christ riseth not in thee , unlesse Adam first die in thee . The inward man riseth not , unlesse the outward man be first buried . The newnesse of the spirit will not come forth , unlesse the oldnesse of the flesh be first hidden . It is not enough for thee , to have Christ once risen in thee : because the old Adam cannot be extinct in one moment . The old Adam will revive in thee daily : And thou must daily mortifie him , that Christ may begin to live in thee daily . Christ ascended not into heaven , neither entred he into his glory before he rose from death : So neither canst thou enter into celestiall glory , unlesse Christ first rise in thee and live in thee . He is not a member of the mysticall bodie of Christ , in whom Christ liveth not : Neither shall he be brought by Christ into the Church triumphant , who hath not been a member of his bodie in the Church militant . Betrothing goes before matrimonie : And that soul shall not be brought in unto the marriage of the heavenly Lambe , which is not in this life betrothed to Christ by faith , and sealed by the earnest of the holy Spirit : Let Christ therefore rise , and live in thee , that thou mayst live with him for ever . This is the fi●st resurrection : Blessed and holy it be that hath part in the first resurrection : over him shall the second death have no power . If thou wilt at the resurrection come forth unto life , Christ must daily rise in thee in this life . At the resurrection of Christ the sunne rose : So if Christ be spiritually risen in thee , the light of the saving knowledge of God shall rise in thy soul. How can the light of the saving knowledge of God be there , where the darknesse of most grievous sinnes still hath place ? The fear of the Lord is the beginning of wisdome : How then can heavenly wisdome be there , where the fear of God hath no place ? But he that is destitute of the light of divine knowledge in this life , how can he be made partaker of eternall light in the life to come ? The sonnes of light onely do passe unto eternall light , but the sonnes of darknesse unto eternall darknesse . Christ at his resurrection triumphed over death : So he , in whom Christ is spiritually risen , is passed from death to life : For he cannot be overcome by death , in whom Christ the conquerour of death doth live . Christ rising again brought with him perfect righteousnesse : for he died for our sinnes , and rose again for our justification : So he also , in whom Christ is spiritually risen , is justified from his sinnes . For how can sinne have place there , where the perfect righteousnesse of Christ liveth and flourisheth ? Now this righteousnesse of Christ is applyed unto us by faith . Christ rising from the dead , got the victory over Satan : for in his descent to hell , he destroyed his kingdome , spoiled his palace , and broke his weapons in pieces : And so also in whomsoever Christ is spiritually risen , against him shall not Satan prevail : for how can he be overcome of Satan , in whom Christ liveth who overcame Satan ? At Christs resurrection there was a great earthquake : So the spirituall resurrection with Christ is not without the earnest commotion and contrition of heart . The old Adam cannot be overcome without striving and resistance : Therefore Christ also cannot rise in thee spiritually without great commotion . There is no spirituall resurrection with Christ , unlesse there be a blotting out of sinne ; and there is no blotting out of sinne , unlesse acknowledgement of sinne go before ; and there is no true acknowledgement of sinne without serious contrition of heart : Therefore there is no spirituall resurrection of Christ in thee , without inward contrition of heart . Holy Ezechias said , As a lion hath he broken in pieces my bones : Behold great contrition ! But he addes presently , O Lord , so shall they live again , and so shall my spirit be quickned : Thou shalt correct me , and thou shalt quicken me . Again , Thou hast cast all my sinnes behinde thy back : Behold a spirituall resurrection from sinne ! At Christs resurrection an angel of the Lord descended from heaven , and sat upon the sepulchre : So if Christ be risen in thee spiritually , thou mayest rejoyce in the fellowship of the angels . Where the old Adam lives and reignes , there is a pleasing bed for the devil : But where Christ liveth and reigneth , there the angels rejoyce to dwell . For it is written , There is joy in heaven over one sinner that repenteth : But where there is true repentance , there also is Christ risen spiritually , Where Christ is not yet risen spiritually , neither is there yet the grace of God ; and where there is not yet the grace of God , neither is there the guard of angels . Where Christ is not yet spiritually risen , there still doth the old Adam reigne ; and where the old Adam doth reigne , there doth sinne also yet reigne ; and where sinne doth reigne , there the devil doth reigne : And what communion can there be between the blessed angels and the devil ? Christ after his resurrection presented himself alive unto his disciples : So if thou beest made a partaker of the spirituall resurrection by faith , shew thy self to be a lively member of Christ by love . A man is not judged to be alive , unles he shew forth outwardly the actions of life . Where Christ is , there is also the holy Spirit ; where the holy Spirit is , there he inciteth and moveth to every good work : because they which are led by the Spirit of God , are the sonnes of God. If therefore we live in the Spirit , let us also walk in the Spirit . The light of the sunne doth every way disperse the brightnesse of his beams : So the light of faith doth every way diffuse the heat of love . Take light from the sunne , and thou mayest separate love from true faith . Sinnes are dead works : If thou walkest in dead works , how dost thou live in Christ , and Christ in thee ? Sinnes belong unto the old Adam : If the old Adam doth still reigne in thee , how art thou spiritually risen with Christ ? Sinnes belong to the old flesh : If thou walkest in the old flesh , how doth the new man live in thee ? Raise us up , O good Jesus , from the death of sinne , that we may walk in newnesse of life ! Let thy death kill the old Adam in us , and let thy resurrection raise up the inward man unto life ! Let thy bloud wash us from our sinnes , and let thy resurrection put upon us the robe of righteousnesse ! To the vertuous gentlewomen , Mris Anne Henshaw , Mris Elisabeth Dilk , and Mris Helen Probey , ( the daughters of Mr. William Bonham , late citizen of London , now citizen of the celestiall Jerusalem ) health and happinesse . VErtuous Gentlewomen , It was the respect which I owed unto your father , and to your fathers house , that first moved me to translate Gerards Prayers , and being translated to dedicate them unto you : But the Stationer ( whom I would not name , because he is dead ; and yet I must name , for fear lest by my silence I may seem to wrong others ) Richard Jackson of Fleetstreet , to whose trust I committed the book to be printed , usurped the dedication , and obtruded it upon a Religious Countesse , whose name for honour I conceal : Hereupon I committed it unto the presse at Cambridge , being first purged from innumerable errates . Since Jacksons death , the copie it seems came to one Williams his hands Stationer in Popes-head-alley : With him I had conference as one desirous to restore unto you what of right belonged unto you : But in stead of satisfaction , I received nothing but ill language . To conclude , I bade him , if he thought good , go on to do you wrong : but I promised withall that you should finde one to do you right as long as I lived . In part I hope I have made good my promise : If you accept of this my service as a scholars New-yeares-gift ( for so the time of the Edition makes it ) I have my desire , and shall alwayes remain A true lover of your family , R. W. From Kings Colledge in Cambridge January 1. 1631. Pray alwayes , Luke 18. DIstressed soul , if thou conceiv'st what 't is To mount unto the tower of endlesse bliss● , Embrace this work : it reacheth to the skie , And higher , if beyond it ought do lie . Mans dull capacitie , weak humane sense , Wide worlds expansion , starres circumference , Cannot it comprehend : Prayer presseth even To Gods pavilion , to th' imperiall ●eaven . That is the golden chain fixt to Gods care : Knock , and hee 'l open ; call , and he will heare : This surely , this is blessed Jacobs ladder , On which our souls climbe by Christ to Christs Father : Faith is praiers chief attendant , Christ the way , Gods Spirit both moves , & helps how to pray : True love admittance gains , humble confession Both helps devotion , and procures remission . Edmund Sheaf . IF lothed ulcers do thy soul possesse ; See , see a med'cine , hither make addresse : Or if tentations , fears , or future harms ; 'Gainst such assaults receive these pow'rfull charms . These prayers may prove , if well these prayers thou note , 'Gainst those a balm , 'gainst these an antidote . Th. Bonham . THe sunne doth shine , the blinde man doth not see : Light is but dark , if eye-sight none there be . Gerard to Latines gave a glorious light , But in our English Hemisphere 't was night : Th' eclipse is past , night gone , 't is now high day , Gerard hath learn'd i th' English tongue to pray . Fr. Winterton . A Margarite's a precious thing : but he that hath no skill ●steemeth it no more then that the cock found on the hill . A candle lights not if it be in lantern dark conceal'd : But turn the lantern , and there is an usefull light reveal'd . The Englishman knew not the worth of Gerards Margarite : But now it is in English priz'd , there 's profit and delight . The lantern's turn'd , the light appears which was before conceal'd : And now there 's English , none so blinde to whom 't is not reveal'd . John Noare . The contents of this book : divided into foure parts . I. Confession of sinnes . Prayer 1 HE weigheth and considereth the grievousnesse of originall sinne . Page 1 Prayer 2 He recalls to our memorie the sinnes of our youth . Page 4 Prayer 3 He reckons up our daily falls and slips . Page 6 Prayer 4 He examines our life according to the first table of the commandments . Page 8 Prayer 5 He examines our life according to the second table of the commandments . Page 11 Prayer 6 He sheweth that we often partake in other mens sinnes . Page 14 Prayer 7 He sheweth that we are many wayes convinced of sinne . Page 17 Prayer 8 He argues us to be convinced of the grievousnesse of our sinnes , by the effects of contrition . Page 19 Prayer 9 He aggravates our sinnes by the greatnesse of Gods benefits . Page 22 Prayer 10 He considereth the severitie of Gods anger against our sinnes in the passion & death of Christ. Page 24 II. Thanksgiving for Gods benefits . Prayer 1 HE renders thanks to God for forming us in our mothers wombe , and for our nativity . Page 28 Prayer 2 He renders thanks for our sustentation . Page 31 Prayer 3 He renders thanks for our redemption wrought by Christ. Page 33 Prayer 4 He renders thanks for the incarnation of the Sonne . Page 36 Prayer 5 He renders thanks for the passion of Christ. Page 39 Prayer 6 He renders thanks for our vocation by the word . Page 42 Prayer 7 He renders thanks for the expectation of our conversion . Page 45 Prayer 8 He renders thanks for our conversion . Page 47 Prayer 9 He renders thanks for the forgivenesse of our sinnes . Page 50 Prayer 10 He renders thanks for our continuance in good . Page 53 Prayer 11 He renders thanks for all the gifts of the soul and body , and for externall goods . Page 56 Prayer 12 He renders thanks for the sacrament of Baptisme . Page 59 Prayer 13 He renders thanks for the sacrament of the Lords supper . Page 62 Prayer 14 He renders thanks for our preservation from evil . Page 65 Prayer 15 He renders thanks for the promise of eternall salvation . Page 68 III. Petitions for our selves . Prayer 1 HE prayes for mortification of the old man. Page 72 Prayer 2 For conservation and increase of faith . Page 74 Prayer 2 For conservation and increase of faith . Page 74 Prayer 3 For conservation and increase of hope . Page 77 Prayer 4 For conservation and increase of charitie . Page 80 Prayer 5 For conservation and increase of humility . Page 83 Prayer 6 For the gift and increase of patience . Page 86 Prayer 7 For the gift and increase of meeknesse and gentlenesse . Page 89 Prayer 8 For the gift and increase of chastitie . Page 91 Prayer 9 For contempt of all earthly things Page 94 Prayer 10 For deniall of himself . Page 97 Prayer 11 For victorie over the world . Page 100 Prayer 12 For consolation in adversity , and true rest of the soul. Page 103 Prayer 13 For victory in tentations , & for deliverance from the snares and treacheries of the devil . Page 106 14 For a blessed departure out of this life , and a blessed resurrection unto life everlasting . Page 109 IIII. Supplications for others . Prayer 1 HE prayes for the conservation of the word , and increase of the Church . Page 114 Prayer 2 He prayes for pastours and hearers . Page 117 Prayer 3 He prayes for Magistrates and subjects . Page 121 Prayer 4 He prayes for houshold-government , and private families . Page 124 Prayer 5 He prayes for parents , brethren , sisters , kinsfolk , and benefactours . Page 128 Prayer 6 He prayes for enemies and persecutours . Page 131 Prayer 7 He prayes for those that are afflicted and in miserie . Page 134 The disposition and method of this daily Practise of pietie . THis Practise of piety is reduced to foure heads , according to the number of the objects about which it is employed : For we must every day weigh and consider with our selves , 1 The grievousnesse of our sinnes : and ask pardon thereof for Christs sake . 2 GODS benefits : for which we must offer humble and heartie thanksgiving . 3 Our own necessities : where we must pray for conservation and increase of the gifts of the Holy Spirit , and for a spirituall victory in all tentations . 4 Our neighbours necessities : where we must pray for all things needfull for them , for this life , and that which is to come . The first Part. Of Confession of sinnes . The Argument . The meditation of our sinnes comprehendeth in it these two heads , of originall and actuall sinnes . Actuall sinnes are committed in thought , word , and deed : By the committing of evil , and by the omitting of good : Against GOD , our neighbour , and our selves The offences of our youth a●e many , and our daily infirmities many . We are often tempted of the flesh , and we do often yeeld unto it . We partake many times in other mens sinnes : and in many things we are defective our selves . We are convicted of our sinnes by all the creatures : and we behold the severitie of GODS anger against our sinnes , in the passion and death of CHRIST . PRAYER I. He weigheth and considereth the grievousnesse of originall sinne . HOly God , and just Judge ! I know that I was conceived and born in sinne : I know that I was formed of unclean seed in the wombe of my mother : That poyson of sinne hath so corrupted and putrified my whole nature , that no facultie of my soul is free from the contagion thereof : That holy pledge of the divine image , which was committed unto me in our first father , is perished in me : There is no power at all in me , to begin to come unto the saving knowledge of thee , the fear of thee , confidence in thee , and love of thee : There remains no sufficiencie in me , to perform obedience unto thy commandments : My will is averse from thy law : and the law of sinne in my members , being repugnant to the law of my minde , makes my whole nature become corrupt and perverse . I wretched and miserable man , do feel the power of sinne cleaving fast to my members : I do feel the yoke of wicked concupiscence grievously pressing me : For although I am regenerate , and renewed by the spirit of grace , in the laver of baptisme ; yet am I not as yet wholly free from the yoke and captivitie of sinne . For that root of bitternesse , which lieth hidden in me , doth alwayes desire to put forth new branches : The law of sinne reigning in my flesh , doth strive to captivate me : I am full of doubts , distrust , and desire of mine own honour : Out of my heart proceed wicked cogitations : Filthy thoughts defile me throughout in thy sight : Out of that poysoned fountain flow forth rivers of poyson . Enter not therefore into judgement with thy servant , O Lord ; but be propitious unto me , according to thy great mercie : The deep of my miserie , calleth upon the deep of thy mercy : For this uncleannesse and filthinesse of my polluted nature , I offer unto thee the most sacred conception of thy Sonne : For me he was born : For me therefore he was conceived . For me he was made sanctification , and righteousnesse : For me therefore he is become purification and cleannesse . Through him , and for him , thy Sonne , have mercy on me , O thou most highest : and set not in the light of thy countenance that hidden corruption that cleaveth to my nature ; but look upon thy beloved Sonne my Mediatour , and let his most holy and immaculate conception succour my miserie ! Amen . PRAYER II. He recalls to our memorie the sinnes of our youth . HOly God , and just Judge ! Remember not the offences of my youth , and call to minde no more my sinnes that are past . How many venemous fruits hath the vicious root of concupiscence , that is inherent in me , brought forth ! In my childhood what an innumerable brood of actuall transgressions hath the evil of originall sinne hatched ! The very thoughts of my heart are wicked and perverse , even from my childhood ; yea , even from my tender infancie : For when I was an infant but of one day , I was in no wise innocent before thee . As many as the dayes of my life are , so many offences do burden me ; yea many more by farre in number , seeing that the just man falls seven times in one day : But if the just fall seven times in one day , then I wretched and unjust man , without doubt have fallen seventy times seven times . As my life hath increased , so hath the web of my sinnes increased : and as much as hath been added to my life by thy bounty ; so much hath been added to the course of my sinnes , by the wickednesse of my corrupt nature . I examine my life that is past : and what else do I behold , but a filthy stinking cloke of sinne ? I attend unto the light of thy precepts : and what do I finde in the course of my yeares that are past , but darknesse and blindnesse ? The tender flower of my youth ought to have been crowned with vertues , and offered to thee for a sweet savour : The best part of my age past did ow it self unto thee the best Creatour of nature : But the dirty filth of my sinnes hath most foully polluted the flower of my age , and the stinking mud of my offences hath in a wonderfull and miserable manner defiled me . The first age of man is amongst all the rest the fittest for the service of God : But I have spent a good part thereof in the service of the devil . The memory of many sinnes , which the unbridled loosenesse of my youth hath committed , is set in my sight : and yet there are many more which I cannot call to memory . Who knows how oft he offendeth ? cleanse thy servant from secret faults . For these offences of my youth , I offer unto thee ( holy Father ) the most holy obedience , and perfect innocency of thy Sonne , who was obedient to thee unto death , even the death of the crosse . When he was but a childe of twelve yeares old , he performed holy obedience unto thee , and began to execute thy will with great alacritie . This obedience I offer unto thee ( just Judge ) for a price and satisfaction for the manifold disobedience of my youth . Amen . PRAYER III. He reckons up our daily falls and slips . HOly God , and just Judge ! There is no man innocent in thy sight , no man free from the spot of sinne : And I am bereaved of that glory , which I should bring with me to judgement : I am stripped of that garment of innocencie , with which I ought to appear arayed before thee : Seven times , yea and oftener every houre I fall : seventie times seven times I sinne every day . The spirit indeed is sometimes ready ; but the flesh is alwayes weak : The inward man flourisheth , and is strong ; but the outward man languisheth , and is weak : For I do not the good that I would , but the evil that I would not . How often do vain , wicked , and impious cogitations arise in my heart ! How often do vain , unprofitable , and hurtfull words break forth ! How often do perverse , wicked , and ungodly actions pollute me ! All my righteousnesse is as the cloth of a menstruous woman : Therefore I dare not plead for my righteousnesse before thee : But I humbly prostrate my self before thy most just tribunal , and out of the deeps do I cry unto thee : Lord , if thou shalt decree to impute sinne , who sh●ll abide it ? If thou wilt enter into judgement , who shall stand ? If thou wilt call me to appear according to the severitie of thy justice , how shall I come before thee ? If thou wilt exact a strict account of my life , I shall not be able to answer thee one for a thousand : Therefore my mouth is stopt , and I acknowledge before thee , that I have deserved eternall torments ; and withall I confesse with tears , that thou mayst justly cast me into prison for ever . Therefore for these daily sinnes of my life , I offer unto thee ( holy Father ) the most precious bloud of thy Sonne , which was poured forth on the altar of the crosse , which washeth me from all my sinnes . My sinnes which lead me captive , are many in number , and most powerfull : But the ransome of thy Sonne is much more precious , and of more efficacy : Let that most perfect , plenarie , and holy price payed by Christ , obtain for me remission of sinnes ! Amen . PRAYER IIII. He examines our life , according to the rule of the first table of the commandments . HOly God , and just Judge ! Thou gavest unto us thy Law in mount Sinai , and thou wouldst have it to be the rule of all our actions , words , and thoughts : That whatsoever is not squared by it , should in thy judgement be accounted sinne . As often as I look upon that most clear glasse , I perceive mine own filthinesse , and tremble every part of me . I ought to love thee ( O my God ) above all things : But how often do I love the world , and forget the love of thee ! I am bound to fear thee ( O my God ) above all things : But how often do I consent to sinne , and let thy fear slip out of my memorie ! Thou requirest , that I should trust in thee ( O my God ) above all things : But how often in adversitie doth my soul waver , and anxiously and carefully doubt of thy fatherly goodnesse ! I am bound to obey thee ( O my God ) with all my heart : But how often doth my refractary flesh resist the resolution of obedience , and lead me captive into the prison of sinne ! My cogitations ought to be holy , my desires pure and holy : But how often is the quiet state of my minde troubled with vain and impious cogitations ! I ought to call upon thee ( O God ) with all my heart : But how often doth my minde wander in prayer , and doth anxiously doubt , whether her prayers be heard or no! How often am I remisse in prayer , and demisse in conceiving confidence ! How often doth my tongue pray , and yet I do not worship thee in spirit and in truth ! How profound oblivion of thy benefits doth seize upon me ! Thou dost daily poure thy benefits upon me in a loving manner ▪ and yet I do not daily return unto thee thanksgiving . How cold is my meditation of thy immense and infinite gifts bestowed upon me ! What slender devotion is there for the most part in my heart ! I use thy gifts , and yet I do not praise thee who art the giver . I stick in the rivers , and come not to the fountain . Thy word is the word of spirit and life : But I through sinne and corruption have destroyed the work of thy holy Spirit within me . The sparks of a good resolution often inkindled , I as often extinguish : and yet I do not sue to thee for increase of thy gifts . For these and all other my sinnes and defaults , I offer unto thee ( O my God ) the most pure and perfect obedience of thy Sonne , who loved thee in the dayes of his incarnation most perfectly with his whole heart , and cleaved unto thee most firmly with all his soul : in whose deeds , words , and thoughts , there was found no blot of sinne , nor spot of the least offence . That which I want , by faith I draw from his fulnesse : Therefore for this thy wel-beloved Sonnes sake , have mercy Lord upon thy servant ▪ Amen . PRAYER V. He considereth our life according to the rule of the second table of the commandments . HOly God , and just Judge ! It is thy eternall and immutable will , that I should honour with due respect my parents , and the magistrates : But how often do I think too meanly of their authoritie ! How often do I in heart refuse to obey then ! How often do I traduce their infirmities ! O how often do I omit by serious prayers to further their safetie ! I often cherish anger conceived ag●i●st them , whereas I ought with patience to submit my self unto them . Thy sacred will requires that I should do good to my neighbour in all things , to my power : But how often doth it irk me to do him good ! How doth it go against my stomack to forgive him ! How often am I solicited by my flesh , to anger , hatred , envy and brawling ! How often doth the fire of my angry heart burn within me , although contentious words be not heard without ! Thy holy will requires that I should live chastly , modestly , and temperately : But how often hath the love of drunkennesse and lust , made my soul captive to sinne ! How often do fires of lust flame within me , although my outward members be restrained ! He that looketh upon a woman to lust after her , hath already committed adultery with her in his heart , saith the Text : How often therefore in the sight of God do we commit adultery ! The inordinate and immoderate use of meat , drink , and wedlock , often steals upon us , and makes us appear guilty before thee , if thou wouldest enter into judgement with us . Thy holy Writ requireth , that in bargaining I deceive not my neighbour in any sort ; but that I rather further , and procure his good ; that I traduce not his faults , but rather cover them with the cloke of charitie ; and that I do not censure him rashly and unadvisedly : But how often do I seek mine own profit by injustice ! How often do I spend my judgement rashly upon my neighbour ! Thy holy will requires , that my spirit , minde , and soul be free from concupiscence : But how often doth my flesh solicite me to sinne , and contaminateth my spirit with wicked concupiscences ! As a fountain doth abound with continuall bubbling of water : So doth my heart alwayes swell with evil concupiscence . For these , and all other my sinnes and defects , I offer unto thee ( most holy Father ) the most perfect obedience of thy Sonne , who loved all men with perfect love , and in whose mouth was found no gui●● ▪ 〈◊〉 whose words and deeds no aberrations , no corruption in nature : To this propitiation I flee with true faith , and by faith I ●uck out of his wounds , as much as is sufficient to justifie me , and save me : Have mercy on me my God , and my Father . Amen . PRAYER VI. He sheweth that we often partake in other mens sinnes . HOly God , and just Judge ! Thou ●ast committed unto me , not onely the care of mine own soul , but also the care of my neighbours : But how often doth my neighbour through my negligence suffer great losse of godlinesse ! How often do I neglect freely and boldly to chide him , when he sinnes ! How often do I , being hindred either by favour or fear , reprove him for his sinnes more slightly then I ought ! In pouring out prayers for his salvation , I am too remisse ; in reprehending his sinnes , I am too-too timorous ; in furthering his salvation , I am too slothfull : insomuch that thou mayest justly require at my hands the bloud of my neighbour that perisheth . If there were in me a perfect and sincere love of my neighbour , surely from thence would proceed freedome in reproving of sinne . If the fire of sincere charitie did burn in my heart , surely it would break forth more clearly into the spirituall incense of prayers to be made for the salvation of my neigh●ours . For a man to pray for himself , it is a duty of necessity : But to pray for the salvation of his neighbour , it is a deed of charity : As often therefore as I neglect to pray for the salvation of my neighbour , so often I condemne my self for the breach of the commandment of the love of my neighbour . My neighbour dies the death of the body , and sorrow fills all with lamentation and mourning ; when as yet the death of the body brings no hurt to a godly man , but rather gives him a passage into a celestiall countrey : My neighbour dies the death of the soul , and behold . I am nothing troubled at it : I see him die , and grieve not at all ; when as yet sinne is the true death of the soul , and brings with it the losse of the inestimable grace of God and eternall life . My neighbour delinquisheth against the king , who can onely kill the body ; and behold , I seek by all means his reconciliation : but he sinneth against the King of all kings , that can cast both body and soul into hell-fire : and yet I behold it in security , and consider not that this offence is an infinite evil . My neighbour stumbles at a stone ; and I runne presently to save him from a fall , or otherwise to raise him up , if he be fallen : He stumbles at the corner-stone of our salvation ; and behold I securely passe by it , and labour no● with care and diligence to lift him up again . Mine own sinnes are grievous enough : And yet I have not been afraid to participate in other mens sinnes . Be propitious ( O God ) unto me great sinner , and overburdened . To thy mercy I flee in Christ , and through Christ promised unto me , I come unto this Life , being dead in sinne : I come unto this Way , having gone astray in the path of sinne : I come unto this Salvation , being by reason of my sinne guilty of damnation . Quicken me , guide me , and save me , thou which art my Life , my Way , and my Salvation for ever and ever . Amen . PRAYER VII . He sheweth that we are many wayes convinced of sinne . HOly God , and just Judge ! If I look up to heaven , I think with my self , that I have many wayes offended thee my God and Father : I have sinned against heaven , and before thee , I am not worthy to be called thy sonne . If I look down upon the earth , I think with my self , how I have abused thy creatures by my sinnes : I have infinitely abused not onely the darknesse of the night , but also the light of the day to work works of darknesse . If I look upon the examples of sinners , upon whom thou in thy just judgement hast inflicted punishment , I finde that the weight of my sins will counterpoise theirs . If I look upon the examples of the saints , I finde that I come farre short of them in my holy service of thee . If I think upon the angel my keeper , I finde that often I put him to flight by my sinnes . If I think of the devils , I finde that I have often given place to their suggestions . If I weigh with my self the rigour of thy law , I finde that my life is many wayes irregular . If I look upon my self , I finde that the very cogitations of my heart do accuse me before thy judgement . If I think upon the houre of death to come , I finde that it is the just reward of my sinnes , and ( unlesse thou of thy meere mercie for Christ his sake shalt receive me ) the gate and entrance into everlasting death . If I think upon the judgement to come , I finde my deserts such , that thou mayst justly call me to the most exact account , and punish my sinnes according to the strict severitie of thy law . If I think upon hell , I finde that I have deserved by my sinnes the most just punishment there . If I think upon eternall life , I finde that I have by my sinnes justly fallen away from all hope of attainment . All things therefore convince me of my sinnes : Onely thou , O my God , be not thou extreme against me ! To Christ thy beloved Sonne my onely Mediatour I betake my self : By him I most firmly beleeve I shall obtain thy grace and remission of my sinnes . Thy creatures accuse me ; the book of my conscience accuseth me ; both the tables of thy divine law accuse me ; Satan accuseth me day and night : But take thou upon thee my patronage , O sweet Jesus ! To thee the poore man is left , bereft of all solace of the creatures . All my refuge is placed in thy satisfaction for my sinnes , and in thy intercession at the right hand of the Father for me . My soul , take thou the wings of the morning , and , like a dove , hide thy self in the clefts of the rock , that is , in the wounds of Christ thy Saviour . Hide thy self in this rock , till the anger of the Lord be passed by : and thou shalt finde rest , and thou shalt finde protection , and thou shalt finde deliverance therein . Amen . PRAYER VIII . He by the effects of contrition argues us to be convicted of the hainousnesse of sinne . HOly God , and just Judge ! My heart is contrite and humbled , my spirit is heavy and in a great strait , by reason of the burden of my sinnes wherewith I am oppressed . The courage of my heart hath failed , and the sharpnesse of my eyes is decayed . My heart is pressed , and from thence gush out tears : My spirit is oppressed , and I forget to take my bread : My heart is wounded , and from thence gusheth out bloud , and a fountain of tears . Who knows how oft he offendeth ? Who knows the sorrow of the heart , that is in a great strait by reason of offences ? My soul is dry and broken in pieces , and thirsteth after the fountain of life : O Christ feed me with the dew of thy Spirit of grace . My heart that is in a great strait sigheth unto thee : O thou true joy , give unto me peace and quietnesse of heart , that being justified by faith , I may have peace with God. My heart condemneth me : But do thou absolve me , who art greater then my heart . My conscience accuseth me : But do thou absolve me , who hast fastned to the crosse the hand-writing of my conscience . I offer unto thee ( O my God ) my contrite and humbled heart , for a most acceptable sacrifice : I offer unto thee my sighs as the messengers of true and serious contrition : I offer unto thee my tears as abundant witnesses of my unfeigned grief . In my self I despair : In thee is my trust . In my self I faint : In thee I am refreshed . In my self I feel straitnesse : In thee again I finde enlargement . I am troubled and burdened overmuch : Thou shalt refresh me , and give rest unto my soul. One deep calleth upon another : The deep of my misery calleth upon the deep of thy mercy . Out of the deeps do I cry unto thee : Cast thou my sinnes into the deep of the sea . There is no sound●esse in my flesh by reason of thy anger : neither is there any rest to my bones by reason of my sinne : For mine iniquities are gone over my head , and become too heavy for me . Cure my soul thou heavenly Physician , that I be not swallowed up of eternall death . Take the burden of my sinnes from me , thou that hast taken it upon thy self on the crosse , that I despair not under the intolerable burden thereof . Have mercy on me , thou fountain of grace and mercy . Amen . PRAYER IX . He declareth the number and greatnesse of Gods benefits unto us , and the grievousnesse of our sinnes . HOly God , and just Judge ! By how much the more benefits thou hast bestowed upon me , by so much the more I grieve , that I have so often displeased thee so loving a Father . As many gifts as thou hast heaped upon me , so many bonds of love hast thou sent over unto me . Thou wouldest have bound me unto thy self : but I have forgotten thee and thy beneficencie , and linked sinne unto sinne . Father , I have sinned against heaven , and before thee : I am not worthy to be called thy sonne : make me as one of thy hired servants . I am altogether displeased with my self : Make thou me altogether to please thee . Thy large bounty , and wonderfull patience , have often invited me to repentance : But hitherto I have been backward to come . Thou hast often called me , ( O most bountifull God ) by the preaching of thy word , by the teaching of thy creatures , by the punishment of the crosse , and by inward inspiration : But I have stopped the eares of my heart altogether at thy call . All the faculties of my soul , all the members of my bodie are thy gifts : I ought therefore with all the powers of my soul , and parts of my bodie , be ready to do thee all holy service , which is due unto the● : But I have made them ( the more is my grief ) the weapons of iniquitie and unrighteousnesse . The breath which I fetch is thine ; the aire which I suck in is thine ; the sun , whose light I see daily , is thine : All these ought to have been unto me as furtherances and instruments to sanctitie of life : But I have abused them , the more is my grief to the slavery of sin . Thy creatures I should have used to the glory of thee the Creatour : But I have wickedly abused them to thy dishonour . In the light of the sunne I should have put on the armour of light : But therein have I committed the works of darknesse . How much soever is added unto my life , comes all from thy bountie : Therefore my whole life ought to be employed in thy service , on whom it doth wholly depend : And yet I have scarce bestowed the least part thereof in thy service . As many good inspirations as I have felt within me , so many hand-maids of thy grace hast thou sent as ambassadours to invite me mos● lovingly to return unto thee by true repentance : But alas , how often have I stubbornly refused to give them audience ! But yet receive him , who now at length returns unto thee with sighing and a contrite heart : Sprinkle me with the bloud of thy Sonne , that so being purged f●om all the pollutions of the flesh and the spirit , I may become whiter then snow , and with all thy elect praise thee in the heavenly Jerusalem world without end ▪ Amen . PRAYER X. He considereth the severitie of Gods ange● against our sinnes , in the death and passio● of Christ. HOly God , and just Judge ! I behold thy Sonne hanging upon the crosse , and pouring forth plentifull rivers of bloud : I behold him , and behold for very terrour , I faint altogether . My sinnes are those iron nails with which I have bored his hands and his feet . My sinnes are ●hose pricking thorns with which his most sacred head ( which is to be reverenced of the angelicall powers ) was crowned . My sinnes are those stinging thongs , with which his most ●ure bodie ( the proper temple of Di●inity ) was scourged . A cruel wilde ●east hath torn in pieces the heavenly Joseph , and embrewed his coat with his bloud : I miserable sinnner am that wicked beast : for my sinnes did make an assault , and rush upon thy most beloved Sonne . If thy most obedient Sonne is so vexed and troubled for other mens sinnes : What cause hath the undutifull and disobedient servant to fear in regard of his own sinnes ! The wounds of my soul must needs be great indeed and mortall , when as thy onely begotten Sonne is so miserably smitten for to cure them . The disease of my soul must needs be great indeed and mortall , when as the heavenly Physician , and life it self , doth die upon the crosse to cure it . I see the torment of his most holy soul : I heare the miserable exclamation of my most holy Saviour upon the crosse : For me it is he is so vexed : it is for my sinnes that he complaineth that he is forsaken of God. If the weight of other mens sinnes doth so exceedingly presse the Almighty Sonne of God , that it wrings from him a bloudy sweat : How intolerable shall the anger of God be , and how unmeasurable shall be his wrath against the unprofitable servant ! O thou drie and unhappy wood , that hast alwayes served as a slave the everlasting fire of hell ! What must thou fear , when thou seest these things come to passe in the green wood ! Christ is the green tree : In the root of his divinitie , in the love of his humanitie , in the boughs of his vertues , in the leaves of his holy words , and in the fruit of his good works . He is the cedar of chastitie , the vine of joyfulnesse , the palm of patience , and the olive of mercie . But if the fire of the divine anger inflames this green tree of life : How much more shall it consume the sinner like dry wood for his unfruitfull works ! In what capitall and bloudy letters are my sinnes ingrave● in the bodie of Christ ! How conspicuous ( O thou most just God ) is thine anger against mine iniquities ! How strait must that captivity needs be in which my soul was held , when so precious a ransome was paid for her delivery ! How great must the stains of my sinnes needs be , when rivers of bloud flow down from the bodie of Christ to wash them away ! O thou most just God , and yet most mercifull Father , consider what indignities thy Sonne hath suffered for me ; and forget the wicked works of me thy unworthy servant ! Behold the profunditie of his wounds ; and overwhelm my sinnes in the profound sea of thy mercie ! Amen . The second part . ¶ Of thanksgiving for benefits . The Argument . The meditation of Gods benefits , doth gather out of the garden of nature , and of the Church , sundry , and those most fragrant flowers of divine gifts : and recreating it 〈◊〉 with the odour thereof , offereth again to God the sacrifices of the lips , for a savour of sweet smell . Now the immense and innumerable benefits of God may be divided according to three articles of our Christian faith ; God hath created , redeemed , and sanctified us . He heapeth his benefits on us in this life , and hath promised greater unto us in the life that is everlasting . He conferres upon us the gifts of the minde , of the body , and of fortune , which we call externall goods . He preserveth us from evil , and conserveth ●s in good . That which is past he covereth , that which is to come he governeth . His privative blessings are more then his positive . In brief , we can neither in word expresse , nor in thought conceive , the number and dignitie of Gods benefits , which will afford unto us hereafter in the world to come , most plentifull matter of eternall praise and thanksgiving . PRAYER I. He giveth thanks for our forming in the wombe , and for our nativity . ALmighty , eternall God , Father , Sonne , and holy Ghost : I give thanks to thee , I praise thee , I glorifie thee : because thy hands have fashioned me , and made me wholly round about . Thou formedst me like clay in my mothers wombe . Thou didst draw me like milk . Thou didst curdle me like cheese : With flesh and skinne hast thou covered me , and compacted me together with bones and sinews . Thou hast given me life and mercy , and thy visitation hath preserved my spirit . This thy great mercy bestowed upon me , I will celebrate with perpetuall praises . Thy goodnesse I will sing of in continuall songs . Thou didst protect me in my mothers wombe . I will confesse unto thee : For I am wonderfully formed : Marvellous are thy works , and that my soul knoweth right well . My bones are not hid from thee , which thou didst make in secret , and deckedst me with divers members in the lower parts of the earth . Thy eyes saw me yet being imperfect , and in thy book were all my members written , which day by day were fashioned when as yet there were none of them . How precious unto me are thy thoughts , O God! how great is the summe of them ! If I go about to reckon them , I finde them multiplied above the sands of the sea . Thou didst shew thy mercy unto me before I understood it : Thou didst prevent me with thy blessings before I did desire them : Thy bounty did embrace me on every side , before I could give thanks for it . Thou art he who not onely didst form me wonderfully in the wombe , but also didst take me out : Thou art my hope even from my mothers breast : Out of my mothers wombe I was cast upon thee : Thou art my God from my mothers wombe . As often as I think upon many that have been extinct , and never came to the light of this life : So often I admire and praise thee for thy mercy , which brought me out of that prison into the theatre of this world safe and sound . How many yeares are past in which I was not , and yet thou didst erect for me this house of my body , and didst bring me out of that bottomlesse pit , and the darknesse of my mothers wombe ! Thou gavest unto me a reasonable soul : Thou madest me a man , not a stone , or a serpent . To thee ( O my God ) for this thy mercy be honour and glory for ever ! Amen . PRAYER II. He renders thanks for our sustentation . I Render thanks unto thee , Almighty and mercifull God , for that thou hast sustained me from the very first dayes of my life . Naked I came into this world , and thou coveredst me most graciously . Hungry I entred into this world , and thou hast hitherto fed me most bountifully . In thee I live , move , and have my being : Without thee I fall again into nothing , and die . Through thee I bowe , and move my members : Without thee I can neither be partaker of life , or motion . Thine is the sunne that giveth me light , which I see daily with mine eyes . Thine is the aire which I draw in with continuall breath . The night is thine , and the day is thine , whose intercourses serve for my labour and rest . Thine is the earth , whose fruits do nourish me most plentifully . Every creature in heaven , aire , earth , and sea is thine , and is appointed for my use and service . Silver is thine , and gold is thine . Whatsoever is necessary for the sustentation of this my present life , all that I receive from thy most liberall and bountifull hands . O God , how liberall art thou to mankinde● All things thou createdst long ago for the use of man : All things thou dost as yet preserve for the good of man. Whatsoever thou , of thine infinite goodnesse , affordest to the other creatures , thou affordest also unto me ; for as much as thou dost wonderfully form , furnish , and conserve them for my sake . Some of the creatures serve to obey me ; some to nourish me ; some to clothe me ; some to cure me ; some to chastise me : But all of them to teach and inform me . Who can reckon up those divers kindes of nutriments , which thou hast created , and dost as yet produce out of the earth unto this day to nourish us ? Who can enumerate those divers species of herbs which thou dost every yeare cause the earth to bring forth , to cure us ? Who can in words comprehend those sundry kindes of living creatures , which were made for mans use , and do yet all serve him ? To thee be praise and honour for ever , who art the Creatour and Conserver of all things ! Without thee the true sunne , I should vanish away as doth the shadow : Without thee the true life , I should presently depart out of this life : Without thee the true being , I should suddenly fall to nothing . To thee onely is due , that I live , move , and have my being . Therefore to thee alone will I live and adhere for ever . Amen . PRAYER III. He renders thanks for our redemption wrought by Christ. I Ow unto thee ( O eternall and Almighty God ) most heartie thanks for that thou hast created me when I was nothing : But much more for that thou hast redeemed me when I was lost and condemned . I did hang in the jaws of hell : And thou didst pluck me out by the bloud of thy Sonne . I was the slave of Satan : but thy grace hath delivered me out of the power of the devil , and translated me into the kingdome of Christ. I ow my self wholly unto thee : because thou createdst me wholly . My tongue ought alwayes to praise thee : because thou gavest it unto me . My mouth ought alwayes to set forth thy praise : because the aire and breath which it drawes is thine . My heart ought alwayes to cleave unto thee with perpetuall love : because thou didst form it . All my members ought to be ready for thy service : because thou didst wonderfully frame them , how many and how great soever they be . But if I ow my self wholly unto thee , because thou createdst me : What shall I repay unto thee for redeeming me out of slavery and captivity ! The lost sheep thou hast delivered out of the claws of the infernall wolf . The fugitive slave thou hast pluckt out of the prison of the devil . The lost groat thou hast sought out with great carefulnesse . In Adam I fell , and thou hast erected me : In Adam I was captivated in the bonds of sinne , but thou hast set me at liberty : In Adam I was lost , and again thou hast saved me . What am I worm , that thou shouldest be so solicitous for redeeming me ? What am I worm that thou shouldest be so prodigally bountifull for saving me ? If thou hadst altogether cast off our first parents after their fall , and hadst thrown them with all their posteritie out from the presence of thy glory into the lowest pit of hell , there is none of us could justly complain of any wrong done unto him : For they had received , and we had received for our deeds a just reward . What else could we have desired or expected from thee , who createdst us after thine own image , and furnishedst us with power and sufficiencie to have kept our innocencie . But in this thou didst manifest thy incomprehensible and unspeakable love towards us , in that thou didst promise unto our first parents after their fall , thy Sonne for their Redeemer , and in the fulnesse of time didst send him unto us , to call us from death to life , from sinne to righteousnesse , and from the infernall pit unto celestiall glorie . O thou lover of man , whose delight is with the sonnes of men , who can worthily set forth the praise of thy love to man ? Yea , who can in minde conceive the worthines thereof ? These are the incomprehensible riches of thy goodnesse : This is the infinite treasure of thy gifts which the slendernesse of our capacitie and understanding cannot conceive . Was a servant so deare unto thee , that thy Sonne must be delivered to death for his redemption ! Was an enemie so much to be beloved , that thou shouldest appoint thy most beloved Sonne to be his redeemer ! My soul is astonisht with the very consideration of this thy goodnesse ▪ ●nd doth wholly turn and dissolve it self into the love of thee . Amen . PRAYER IIII. He rendreth thanks for the incarnation of the Sonne . I Render thanks unto thee , Jesu Christ , thou alone Mediatour , and Redeemer of mankinde , for that thou hast in the fulnesse of time personally united unto thee the true humane nature , and hast vouchsafed to be born of a Virgin. How great is thy love to man , in that thou didst not assume the nature of angels , but the seed of Abraham ! How great is the mystery of godlinesse , that thou being very God , wouldest be made manifest in the flesh ! How great is the inclination of thy pity , that descending from heaven for my sake , thou hast endured to be born of a Virgin ! For me most vile creature , Creatour Almighty , thou art become man. For me most abject servant , most glorious Lord , thou hast put on the shape of a servant , that by taking flesh upon thee , thou mightest set my flesh at libertie . To me thou art born : Whatsoever celestiall good therefore thou bringest with thee in thy Nativitie , shall be mine . To me thou art given : And therefore all things with thee . My nature in thee is more glorified , then it was in Adam dishonoured : For thou dost assume it into the Unitie of thy Person , whereas it was weakened with accidentall corruption onely by Satan . Thou art flesh of my flesh , and bone of my bone . Thou art my brother : And what canst thou deny unto me , seeing thou art most nearly joyned unto me in the same flesh and affection of brotherly love ? Thou art the Bridegroom , who according to the good pleasure of thy heavenly Father , hast coupled unto thee by a personall league , the humane nature , as a spouse : To the joy of those nuptials I do proclaim and thankfully acknowledge that I my self am invited . I wonder now no more that the heaven , the earth , the sea , and all things that are in them were made for man by God , seeing that God himself would for man become man. Thou canst not utterly divorce me , and cast me away from thee , seeing that thou canst not deny that thou art a man , and therefore my brother . Thou canst not altogether forget me , because thou hast graven me in thine own hands : For the very communion of the flesh doth daily and continually put thee in minde of me . Thou canst not altogether forsake me , seeing that it hath pleased thee to conjoyn unto thee the humane nature , in a most neare bond of personall union . Although therefore my sinnes do hinder me , yet the communion of nature doth not repell me . I will adhere wholly unto thee , because thou hast wholly assumed me wholly . Amen . PRAYER V. He renders thanks for Christs passion . HOw great thanks do I ow unto thee , O most holy Jesu , for that thou hast taken upon thee the punishment of my sinnes , and hast endured hunger , thirst , cold , wearinesse , reproches , persecutions , sorrows , povertie , bonds , whips , pricking of thorns ; yea , and that most bitter death of the crosse for me sinner ! How great is the flame of thy love which forced thee of thine own accord to throw thy self into that sea of passions , and that for me most vile and unthankfull servant ! Thy innocency and righteousnesse made thee free from all sufferings : But thy infinite and unspeakable love made thee debter and guilty in my room . It is I that trespassed , and thou makest satisfaction . It is I that committed rapine , and thou makest restitution . It is I that sinned , and thou undergoest the passion . O Jesu most benigne , I acknowledge the bowels of thy mercy and the fiery heat of love . Thou seemest to love me more then thy self , seeing thou deliverest up thy self for me . O most innocent Jesu , what hast thou to do with the sentence of death ? O thou most beautifull amongst the sonnes of men , what hast thou to do with spittings upon thee ? O thou most righteous , what hast thou to do with whips and bonds ? These things belong not unto thee : They are all due unto me : But thou of thine unspeakable love didst descend into the prison of this world , and take upon thee the shape of a servant , and most willingly undergo the punishment that was due unto me . I was for my sinnes to be adjudged to the lake that burneth with everlasting fire : But thou by the fire of love being burnt upon the altar of the crosse , dost free me from it . I was to be cast away for my sinnes from the face of my heavenly Father : And thou for my sake complainest that thou art forsaken of thy heavenly Father . I was to be tormented of the devil and his angels for ever : And thou of thine infinite love dost deliver thy self unto the ministers of Satan to be afflicted and crucified for me . As many instruments as I see of thy passion , so many tokens do I see of thy love towards me : For my sinnes are those bonds , those whips , and those thorns which afflicted thee , all which of thine unspeakable love thou enduredst for me . Thy love was not yet satisfied with taking my flesh upon thee : but thou wouldest make it as yet more manifest , by that most bitter passion of thy soul and bodie . Who am I , most mighty Lord , that for me disobedient servant , thou thy self wouldst become a servant so many yeares ? Who am I , most beautifull Bridegroom , that for me the most filthy vassal of sinne , and whore of the devil , thou hast not refused to die ? Who am I , most bountifull Creatour , that for me most vile creature , thou hast not been afraid of the passion of the crosse ? I am to thee , most loving Bridegroom , the true spouse of bloud , for whom thou dost poure forth such plenty of bloud . I am to thee , most beautifull Lily , a thorn indeed that is full of prickles . It is I that laid upon thee a heavy and sharp burthen , with the weight whereof thou wast so squeezed , that drops of bloud did distill abundantly from thy sacred bodie . To thee , Lord Jesu , my alone Redeemer and Mediatour , for this thine unspeakable love will I sing praises for ever . Amen . PRAYER VI. He renders thanks for our calling by the word . VNto thee , O Lord my God , is most due , all praise , honour , and thanksgiving , for that thou wouldest by the preaching of thy word make manifest unto us that thy Fatherly will , and determinate counsel concerning our salvation . By nature we are darknesse ; we sit in darknesse , and in the region of the shadow of death : But thou by the most clear light of the Gospel dost dispell this darknes . In thy light do we see light ; that is , in the light of thy word we see that true light that lighteneth every one that cometh into this world . What use were there of a treasure that is hid , and a light that is put under a bushel ? I do therefore declare with thankfulnesse that great benefit , in that thou hast by the word of thy Gospel revealed unto us that treasure of benefits in thy Sonne . How beautifull are the feet of those that bring good tidings , and tell of salvation ! This peace of conscience , and salvation of the soul , by the preaching of the Gospel thou dost yet declare unto us , and call us unto the kingdome of thy Sonne . I was led into the by-paths of errours , as it were a weak and miserable sheep : But thou hast called me into the way again by the preaching of thy word . I was condemned , and utterly lost : But thou in the word of thy Gospel dost offer unto me the benefits of Christ ; and in the benefits of Christ , thy grace ; and in thy grace , remission of sinnes ; and in remission of sinnes , righteousnesse ; and in righteousnesse , salvation and life everlasting . Who can sufficiently in words expresse those bowels of thy mercy ? yea , who can in minde conceive the greatnesse , & the riches of thy goodnesse ? The mysterie of our salvation kept secret from eternitie , by the manifestation of thy Gospel thou dost lay open unto us . The counsels which thou hadst concerning our peace before the foundations of the world were laid , thou dost reveal unto us by the preaching of thy word , which is a lantern unto our feet , whiles we go through this darksome valley int● light everlasting . What had it profited us to have been born , unlesse by Christ thou hadst delivered us when we were captivated through sinne ? What had it profited us to have been redeemed , unlesse thou hadst by thy word declared unto us the great benefit of our redemption ? Thou dost spread forth thy hands unto us all the day . Thou knockest at the gate of our heart every day , and callest us all unto thee by thy word . O Lord most benigne , how many thousand thousands of men do live in the blindenesse of Gentilisme , and in errours and have not seen that light of thy heavenly word which thy bounty hath granted us of all men most unthankfull ! Alas , how often through our contempt and unthankfulnesse do we deserve that thou shouldest take from us the candlestick of thy word ! But thou of thy long patience dost make as if thou sawest not our sinnes ; and of thy unspeakable mercy dost yet continue unto us that most holy pledge , and most precious treasure of thy word . For which thy great benefit we render unto thee eternall thanks , and we humbly beseech thee to continue it still unto us . Amen . PRAYER VII . He renders thanks unto God for the expectation of our conversion . I Render unto thee , most mercifull Father , immortall thanks , for that thou wouldest with so great patience and long-suffering expect my conversion ; and hast brought me out of the path of sinne , unto the fellowship of thy kingdome . How great is thy long-suffering , that thou hast not cast me away from thy face , and thrust me down into everlasting torments , whereas I have deserved it a thousand times ! How many thousands hath death prevented before they could attain unto true repentance ! How many sinners hath the devil made obstinate , that they might not obtain forgivenesse of their sinnes ! There was no distinction in nature between me and them ; onely thy goodnesse and long-suffering : My offence was no lesse then theirs ; but thy grace did abound . Thy mercie strove with my miserie : I went on in my sinne ; and thou didst go on in thy mercy : I deferred my conversion ; and thou didst deferre my punishment : I went astray ; and thou didst call me : I refused to come ; and still thou didst expect me . This thy goodnesse , most indulgent Father , I cannot extoll with sufficient praises . This thy long patience , most mercifull God , I cannot recompense with any merits . Thou didst preserve me from many sinnes , whereinto the corruption of the flesh , the deceit of the world , and the perswasion of the devil , would have thrown me headlong as well as others . Neither hast thou onely kept me from falling into sinne ; but also hast most graciously expected my conversion from sinne , into which I had fallen . I finde thee more mercifull then I am sinfull : I sinned ; and thou madest as if thou didst not see it : I contained not my self from wickednesse ; and yet thou didst abstain from punishment . I did long time prolong my iniquity , and thou didst prolong thy pitie . What were then my deserts ? Surely evil , and the worst of evils , to wit , my sinnes , many in number , most grievous for weight , and detestable for varietie . Therefore to thy grace and bountie alone do I attribute it , that thou hast so long expected my conversion , and delivered my soul out of the snares of ●●nne . To thee , O Lord , be praise , ho●our , and glory , for ever and ever . Amen . PRAYER VIII . He renders thanks for our conversion . I Render thanks unto thee , my God , for that thou hast converted my heart that was hard , and knew not how to repent ; and for that thou hast taken from me my stony heart , and given me an heart of flesh . I had of my self power to sinne : But I had not of my self power to rise again to repentance . I could go astray of my self : But I could not return again into the way without thee . For even as he that is born crooked from his mothers wombe , cannot be made straight by naturall means , but onely by divine and supernaturall power ▪ So my soul being by nature crooked and prone to sinne , and the love of earthly things , could by no humane power , but thy grace onely , be rectified , and lifted up to the love of thee , and heavenly things . I could deform my self by my sinnes most foully : But thou onely couldst reform me . As the Ethiopian cannot change his skinne , nor the leopard his spots : S● neither can I do that which is good , being by nature addicted unto the love of that which is evil . Thou my God didst convert me , and I was converted ; and when I was converted , then I repented ; and when I was instructed , then I smote my thigh . I was dead in sinne : And thou didst quicken me . As much power as a dead man hath to raise himself : So much had I to convert my self . Unlesse thou hadst drawn me , I had never come unto thee ; unlesse thou hadst stirred me up , I had never watched unto thee ; unlesse thou hadst illuminated me , I had never seen thee . My sinnes were more sweet unto me then hony and the hony-combe : But I am to thank thee , that now they are sharp and bitter unto me ; for thou hast given me a spirituall taste . The works of vertue were more bitter unto me then gall and aloes : But I am to thank thee , that now they are become pleasant and sweet ; for thou hast by thy Spirit changed the corrupt judgement of my flesh . I went astray as a sheep that is lost , and declined to the way of iniquitie : But thou , which art the good shepherd , hast found me out , and brought me again unto the flock of thy saints . It was late ere I knew thee ; for there was a great and darksome cloud of vanitie before mine eyes , which would not suffer me to see the light of the truth : It was late ere I saw the true light ; because I was blinde and loved blindnesse , and walked through the darknesse of sinne , into the darknesse of hell : But thou hast illuminated me ; thou soughtest me , when I sought not thee ; thou calledst me , when I called not upon thee ; thou convertedst me , when I was not converted unto thee ; and thou saidst with a most powerfull voice , Let there be light in the inward parts of his heart , and there was a light ; and I saw thy light , and I knew mine own blindnesse . For this thy immense and infinite benefit , I will praise thy name for ever and ever . Amen . PRAYER IX . He renders thanks for the forgivenesse of sinnes . I Ow and render unto thee , eternall and mercifull God , great thanks , for that thou hast not rejected me when I came unto thee , but diddest most readily receive me , and most mercifully forgive me all my sinnes . I was that prodigall sonne , most indulgent Father , I was that prodigall sonne , that by living riotously wasted his Fathers substance : For I have defiled the gifts of nature ; I have refused the gifts of grace ; I have deprived my self of the gifts of glory . I was naked and destitute of all good things : and thou coveredst and enrichedst me with the robe of righteousnesse : I was lost and condemned : and thou of thy free grace hast bestowed upon me eternall salvation . Thou of thine ardent mercy didst embrace me and kisse me , in sending thy most beloved Sonne that is in thy bosome ; and thy holy Spirit , which is the kisse of thy mouth , as ample witnesses of thine infinite love . Thou clothedst me with my first robe , in restoring me my former innocencie . Thou gavest me a ring for my hand , by sealing me with thy Spirit of grace . Thou didst put shoes upon my feet , by arming me with the Gospel of peace . Thou killedst the fat calf for me , by delivering thy most deare Sonne to death for me . Thou didst cause me to feast and make merrie , by restoring the joy of heart , and the true peace of conscience unto me . I was dead ; and through thee I was restored to life : I went astray ; and through thee I came again into the way : I was consumed with povertie ; and through thee I entred again into my former possession . Thou mightest in thy just judgement have rejected me , seeing that I was polluted with so many sinnes , covered with so many offences , and corrupted with so many iniquities : But thy mercy did abound above my sinnes ; thy goodnesse was greater then mine iniquity . How often have I shut the gate of my heart when thou diddest knock ! Therefore when I knocked thou mightest most justly have shut the doore of mercy against me . How often have I stopt mine eares , that I might not heare thy voice ! Therefore when I sighed unto thee , thou mightest most justly have stopped thine eares , and not hearkened unto my voice . But thy grace was more abundant then all my sinne and transgression . Thou didst receive me with thy hands spread forth , and put away mine iniquities as it were a cloud , and cast all my sinnes behinde thy back . Thou remembrest my sinnes no more , but receivest me into the most ample bosome of thy mercy . For this thy inestimable benefit , I will give thanks unto thee for ever . Amen . PRAYER X. He renders thanks unto God for conserving us in that which is good . TO thee Lord , be honour and glorie , and blessing , and thanksgiving : for that thou hast not onely in mercy received me upon my repentance ; but also hast enabled me to abstain from sinne , and live more reformedly . What should it profit a man , to be free from his sicknesse , and presently to fall into a worse relapse ? What should it profit , to be absolved from sinnes past , unlesse grace be conferred to lead a godly life ? Thou , God most faithfull , hast shewed all the parts and offices of a faithfull and skilfull Physician in the cure of my souls wounds . My wounds were deadly , and thou didst cure them by the wounds of thy Sonne : But there was cause to fear , that the wounds that were healed might wax raw again : And thou by the grace of thy holy Spirit , as it were a fomentation , hast hindred it . How many be those , that after remission of sinnes obtained , return again to their former course of life , and reiterating their sinnes , more grievously offend God! Alas , how many do we see , that being freed from the yoke of sinne , return to their former captivitie , and being brought out of the spirituall Egypt , look back again to the pots ! They have fled from the pollutions of the world , by the knowledge of Christ , and do wallow again in the same , by repeating the former conversation of their most wicked life . They were freed out of the bonds of Satan by their conversion , and again are held entangled in the same , by the delusion of wicked spirits : Surely , their latter end is worse then their beginning : And it had been better for them never to have known the way of righteousnesse , then having known it , to turn away from the path of the holy commandments , which were delivered unto them . These are the dogs that return again to their vomit ; and sowes that after their washing , wallow again in the mire . Whatsoever hath happened unto them , might have happened unto me ; but that it hath pleased thee by the grace of thy power , and the efficacie of thy holy Spirit , to enable me to continue in that which is good . The same wicked spirit that vanquished them , assaulted me : The same world that seduced them , enticed me : The same flesh that overcame them , allured me . Onely thy grace protected me against their assaults , and furnished me with power sufficient for victory . Thy strength was powerfull in my weaknes : From thee the strength of the Spirit descended , with which I was enabled to bridle the assaults of the flesh . Whatsoever good there is in me , it descends all from thee , who art the fountain of all good : for in me by nature there is nothing but sinne . Therefore as many good works as I finde in me , which notwithstanding are impure and imperfect , by reason of my flesh ; so many gifts they are of thy grace , I must needs confesse . For this thine inestimable gift conferred upon me , I will give thee thanks for ever . Amen . PRAYER XI . He renders thanks for all the gifts of the soul and bodie , and for externall goods . I Render unto thee , eternall and mercifull God , as it is most due , eternall thanks : for that thou hast not onely made me a bodie and a soul ; but moreover hast furnished me with sundry gifts of the soul and bodie , and also with externall goods . Thou which art wisdome it self , teachest man all knowledge : If therefore I know any good , it is a demonstration of thine abundant grace towards me . Without thy light , my minde is darksome : Without thy grace , my will is captive . If there be in me either any wit or prudence , it is all to be attributed to thy clemencie . Wisdome is the eye of the soul , and divine grace is the eye of wisdome . Whatsoever we know , we know either by the light of nature , or by the revelation of thy word : But from thee , O thou light of eternall wisdome , doth the illumination of nature spring : From thee also doth the revelation of the word come : Therefore whatsoever we know , descendeth unto us as thy gift . Thou , O indeficient fountain of life , art my life , and the length of my dayes . Thou , O eternall health it self , art the strength of my body , and the vigour of my vertue . Man liveth not by bread onely , but by every word that proceedeth out of thy mouth : So then man is not preserved in health and strength by bread onely ; neither is he preserved from diseases by physick onely : but by every word that proceedeth out of the mouth of God. Tranquillitie of the minde preserveth the health of the bodie : And true godlinesse begetteth tranquillitie of the conscience . From thee ( O thou chief good ) all true godlinesse , all tranquillitie of the minde without disturbance , and all wished-for health of body doth come . Moreover , whatsoever externall good I do possesse , all that I ow unto thy liberality and bounty . A crust of bread is not due unto my deserts : How much lesse then are all these externall goods which thou dost heap upon me ? They are called indeed the gifts of fortune : But they are in deed and in truth the gifts of thy grace . There is nothing more blessed then to do good , and to be liberall to others : and thou hast made me partaker of this blessednesse , by bestowing liberally these outward goods upon me . Thou hast sowed in me the seed of thy grace , that from thence there may arise to others an harvest of liberality and beneficency . Thou hast committed many things unto me , as unto a steward , that I might have wherewithall to do good to my fellow-servants . From thee the fountain of all good , there descends upon me streams of goods : Whatsoever I am , whatsoever I possesse , whatsoever I bestow , depends all , I confesse , upon thy bounty . For this thine inestimable mercy , I will give thee thanks for ever . Amen . PRAYER XII . He renders thanks for the sacrament of Baptisme . TO thee , O eternall and mercifull God , Father , Sonne , and holy Ghost , I render humble tha●●s , for that thou hast washed me in the holy laver of baptisme from all my sinnes : and for that thou hast received me into the covenant of grace , and made me an heir of everlasting life . I acknowledge it is thy gift that I was born of Christian parents , and by them brought unto this heavenly fount . How many thousands of infants are born in Gentilisme , and without this sacrament do die in their sinnes ! There is no difference in nature between me & them : Onely thy superabundant grace hath made a difference . I was joyned with them in communion of sinne : But I was separated from them by participation of thy grace . How great is this thy goodnesse , that thou diddest finde me , when I sought thee not ; that thou didst heare me , before I asked ; that thou didst open unto me , before I knockt . This thy mercie exceeds all praise , yea and all admiration . I was baptized in thy holy name , thy name for me was called upon : Therefore I am received into the heavenly family , being made the sonne of my heavenly Father , the brother of Christ , and the temple of the holy Ghost . This is an holy and heavenly laver : In it therefore I am washed and purged from all my uncleannesse . It is the laver of regeneration and renovation : By it therefore I am regenerated & renewed by the grace of the holy Ghost . Whatsoever Christ my Saviour merited by his most holy obedience , & by the effusion of his most precious bloud ; of all that he hath left the saving fount of baptisme as a pledge . Therefore the conferring of baptisme , is the besprinkling of the bloud of Christ. That precious bloud of Christ doth make me clean from all my sinnes , and makes me whiter then snow in the sight of God. O eternall God , thou hast made an eternall covenant with me in baptisme ; unto which I have alwayes recourse by true and serious repentance . Thou hast betrothed me unto thee for ever in judgement and righteousnesse , in grace and mercy : Thou hast given me an earnest and pledge of thy Spirit in baptisme : Therefore thou wilt not cast me away from thy face ; but being mindefull of thy promise , thou wilt lead me into the joyes of the celestiall marriage . As at the baptisme of Christ my Mediatour and head , the heavens were opened : So by the communion of the same baptisme , thou hast opened unto me the gate of paradise . As at the baptisme of Christ , the holy Ghost descended upon him , and a voice from heaven did testifie that he was the beloved Sonne of God : So by the same communion of the same baptisme , I am made a partaker of the holy Ghost , and adopted to be a sonne of God. For which inestimable benefit , I will give thanks unto thee , my God , for ever . Amen . PRAYER XIII . He renders thanks for the sacrament of the Lords supper . HOw great thanks do I ow unto thee , most high God , for that in the most sacred mystery of the supper , thou dost feed me with the bodie and bloud of thy Sonne ! What is there in heaven or in earth of more price and excellency , then that body which is united to thy Sonne personally ? What more certain testimonie and pledge of thy grace can there be , then the precious bloud of thy Sonne poured out for my sinnes , on the altar of the crosse ? The very price of my redemption thou bestowest upon me , that I may have a most certain testimony of thy grace towards me . As often as I fall through my sinnes from the covenant of baptisme : So often by true repentance , and the saving use of this supper , I am restored unto it again . It is a sacrament of the new Testament , and it alwayes enriches me with new gifts of the Spirit . In this body life it self dwells , and therefore it refresheth me , and quickneth me unto everlasting life . By the effusion of this bloud , satisfaction is made for our sinnes : And therefore by the drinking thereof , the remission of my sinnes is confirmed unto me . Christ saith it , Truth it self saith it ; Whosoever shall eat my flesh , and drink my bloud , hath eternall life , and I will raise him up at the last day , that is , to the life of glory . For this is the bread of life which descended from heaven , that whosoever shall eat thereof , may not die , but have everlasting life . It is the eating by faith that Christ so commends , which must needs be added unto the sacramentall eating , that so that which was appointed to life , may be received by us unto life . I come therefore with true faith unto this heavenly banquet , being firmly perswaded , that the body which I eat , was delivered unto death for me , and the bloud which I drink , was poured forth for my sinnes . I cannot in any wise doubt of the remission of my sinnes , when as it is confirmed by the participation of the price which was offered for my sinnes . I cannot in any wise doubt of Christ his dwelling in me , when he seals unto me the same by the communion of his body and bloud . I cannot in any wise doubt of the assistance of the holy Spirit , when my infirmity is strengthened with such safegard . I am not afraid of Satans assaults , when as this angelicall food doth make me strong to fight . I am not afraid of the allurements of the flesh , when as this quickning and spirituall food doth corroborate me by the vertue of the Spirit . These taken and drunk do make Christ to dwell in me , and me in Christ. The good shepherd will not suffer the sheep that is fed with his own body and bloud , to be devoured by the infernall wolf : Neither will the power of the Spirit suffer me to be overcome by the weaknesse of the flesh . To thee ( O Saviour most benigne ) be praise , honour , and thanksgiving , for ever and ever . Amen . PRAYER XIIII . He renders thanks to God , for preserving us from sundry evils . TO thee ( O eternall and mercifull God ) I render eternall thanks , for that thou hast hitherto preserved me from infinite evils and dangers , and hast kept me safe by the guard of thy holy angels . Thy privative blessings , by which thou dost keep me from evil , are more in number then thy positive , by which thou dost conferre good upon me . As many evils of soul and bodie as I see in others ; so many tokens do I see of thy mercie toward me : For my deliverance from those evils is to be attributed as due onely to thy goodnesse . How great is the power of the devil ! How great is his subtiltie ! As often therefore as that malignant and most subtile spirit , and our most potent adversarie doth labour to do us any mischief ; so often by the buckler of thy benignity , and by the guard of thy holy angels being protected , I have been able to escape his nets . But who can reckon up the treacherous assaults and invasions of the devil ? Who can therefore reckon up the riches of thy bounty ? When I sleep by night , the eye of thy providence doth watch over me , that the infernall enemy which goeth about like a roaring lion , may not be able by his strength and subtilty to oppresse me . When by day Satan by his tentations doth set upon me , the strength of thy right hand doth most bountifully comfort and strengthen me , that the deceitfull tempter may not allure me into his snares . When an innumerable host of evils hangs over my head , thy blessed angels encamp about me like a fiery wall . There is no creature so vile , so weak , and so little , of which I do not stand in danger many wayes . How great and immense a benefit is it therefore , that thy providence doth preserve me safe from them ! My soul is prone to sinne , and my bodie to falling : Therefore ( O Lord most benigne ) my soul thou governest by thy blessed Spirit , and my body by thy angelicall buckler : For thou hast given thy angels charge over me to keep me in all my wayes , and to bear me up with their hands , that I dash not my foot at any time against a stone . To thy mercy I attribute it that I am not consumed . New dangers compasse and environ me about every day : Thy mercy is therefore renewed unto me every morning . Thou dost neither slumber nor sleep , O thou faithfull and watchfull keeper of my soul and bodie : Thy grace is the shadow on my right hand , that the noon-tide rayes of open and violent persecution strike me not , nor the darknesse of the night cause me to fall into the secret and hidden snares of the devil . Thou dost keep my ingresse ; thou dost direct my progresse ; thou dost govern my egresse : For which thy great benefit , I will sing praises unto thee for ever . Amen . PRAYER XV. He renders thanks for the promise of everlasting salvation . I Render thanks unto thee , heavenly Father , for that thou hast not onely given me free remission of my sinnes , and the inward renewing of the Spirit , but also an assured promise of everlasting salvation . How great is thy goodnesse , that to me poore miserable man , and a sinner , having had so often experience of thy mercy , thou hast given boldnesse to hope even after heavenly things , and to conceive an assured hope of habitation in the everlasting mansions of thy heavenly house ! The goods of that true and everlasting life are so great , that they cannot be measured ; and so many , that they cannot be numbred ; so farre extended , that they cannot be termed ; and of such price , that they cannot be valued . How great therefore is thy goodnesse and bounty to me undeserving wretch , in that thou dost in the prison and work-house of this life , make me blessed in part , with an infallible promise of those goods ! That I am already saved by hope , the Apostle of the truth doth manifest : And that hope maketh not ashamed , it is proved by evident testimonie . Why therefore is the ship of my heart , in which Christ is carried by faith , so often tossed up and down with storms and waves of doubtings ? Thou hast given unto me a promise of salvation , O God , thou God of truth : How can I therefore any longer doubt of the certainty and immutability of thy promise ? That promise of life comes of thy meer free-will : And therefore it depends not upon the merit of my works . I am by faith as surely ascertained of the benefits promised of thy grace , as I am assured by the sight of mine eyes of those which I already have . Thou feedest me with the bodie and bloud of thy Sonne . Thou sealest me by the inward testimony of thy Spirit : What more certain testimony , or more precious pledge can there be to confirm unto me the promise of salvation ? I finde in very deed that thou art with me in the troubles of this present life : How can it otherwise be but that I shall be with thee in that most blessed fellowship of eternall life ? If thou bestowest upon me such great things in the poore cottage of this world : How much greater wilt thou bestow in the palace of the heavenly paradise ! Whatsoever thing to be hoped for thou hast promised , is as certain unto me , as all those things , which thou hast given me for my use in this world . Thy mercy and truth is strengthened and shall be strengthened over me for ever . Thy mercy did prevent me , and thy mercy shall follow me : It prevented me in my justification , and it shall follow me in my glorification : It prevented me that I might live piously , it shall follow me that I may live for ever with thee . Therefore I will praise and sing of thy mercy and truth for ever . Amen . The third part . Of Petitions for our selves . The Argument . The meditation of our own wants , doth shew that 〈◊〉 have of our selves no manner of spirituall good : And therefore that it becometh ●s to renounce all confidence in our own strength , and to flee to the aid 〈◊〉 succour of Gods mercy , promised unto us through Christ : By this consideration of our manifold wants , 〈◊〉 soul is lifted up unto God , and begs of him mor●●fication of the old man , and renovation of the new , ●hich is necessarie for all those that are born again . ●his renovation consisteth in the conservation and in●●ease of faith , hope , charitie , humilitie , patience , ●entlenesse , chastitie , and the other vertues : And ●●erefore we ought with serious prayer to sue unto 〈◊〉 for it . Moreover , seeing that daily we are assault●● by the flesh , the world , and the devil : insomuch 〈◊〉 our flesh solicits us u●to the love of earthly 〈◊〉 ; the world with hatred , and Satan with his ●●eacheries oppugnes us : We have just cause to pray 〈◊〉 unto the Lord of hosts , who proposeth unto us 〈◊〉 battel , and a reward of victorie , For contempt 〈◊〉 earthly things : For deniall of our selves : For ●●nquest over the world : For comfort in all ad●●rsitie , and true tranquillitie of the minde : For ●●ctorie in tentations , and preservation from the de●●ls treacheries . And to conclude , seeing that the aid 〈◊〉 assistance of God in the houre of death , and the 〈◊〉 of judgement , is most necessary : Therefore we must 〈◊〉 day humbly pray for a blessed departure out of 〈◊〉 life , and a blessed resurrection unto life 〈◊〉 . PRAYER I. He prayes for mortification of the old man. MOst holy and most mercifull God , Father of our Lord Jesus Christ , through the same thy beloved Son by thy holy Spirit I humbly beseech thee , that thou wouldest be pleased to work in me a daily mortification of the old man , tha● according to the inward man I may in thee be strengthened . Sinne dwell● in my flesh : But give thou unto me the strength of the Spirit , that I do not suffer it to reigne in me . Thou dost set my secret sinnes before thee in the light of thy countenance : But set thou them , I beseech thee , in the light of my heart , that I may see them and grieve , and humbly sue unt● thee for pardon . I am not as ye● altogether free from sinne dwelling in me : But grant , I beseech thee , i● mercie , that I may be free from th● guilt thereof , and from condemnation . The law of sinne in my members is repugnant unto the law of m● minde which is renewed : But giv● unto me the Spirit of thy grace , that I may captivate the law of sinne , and not be captivated by the old flesh . The flesh within me lusteth against the spirit , and the spirit against the flesh . The spirit indeed is ready , but the flesh is weak : Grant therefore unto my spirit the riches of thy strength and vertue , that it may overcome the evil concupiscences of the rebellious flesh . That whorish Dalilah with her allurements doth daily set upon me : But strengthen thou me by thy Spirit in the inward ma● , that at length she overcome me not . O how grievous and hard a thing is it for a man to fight against himself , that is , against his flesh ! How difficult and hard a matter is it for one to overcome a domestick enemie ! Unlesse in this combate thou dost arm me with thy heavenly strength , there is great fear that I shall be constrained to yeeld unto this enemie , by reason of her secret and hidden treacheries . Presse , burn , ●aunce , mortifie the old man , that I may escape his fawning deceit and seducement . Grant unto me that I may daily die in my self , that by the allurements of the flesh I be not separated from the life that is in Christ. Kindle in my heart the fire of the Spirit , that I may sacrifice unto thee the beloved sonne of all my evil lusts , and mine own will. Flesh and bloud cannot inherit the kingdome of God : Let them therefore die in me , that I be not excluded from the kingdome of heaven . They that live according to the flesh , shall die : But they which by the Spirit do mortifie the deeds of the flesh , shall live . They that are Christs , do crucifie the flesh with the lusts thereof : Therefore strike thorow and crucifie my flesh , O Christ , thou that wast upon the altar of the crosse pierced thorow and crucified for me . Amen . PRAYER II. He prayes for the conservation and increase of faith . THou hast lighted in my heart , thou living and eternall God , the light of saving faith : which I humbly beseech thee , of thy goodnesse and clemencie , to keep and increase . I often feel weaknesse of faith , I often waver , and am tossed with storms of doubts and fears : Therefore I humbly call upon thee with thy blessed Apostles , that thou wouldest vouchsafe to increase it . My heart propounds unto thee a good word . Thou wilt not break the bruised reed , nor quench the smoking flax . I carrie my treasure in a vessel of clay : The torch of faith I bear about me in a brittle vessel . What else remains there , but that with serious prayers and sighs I commend it unto thy custodie , and daily pray unto thee for increase of the same ? In the darknesse of this life and present world , make me partaker of the heavenly light of faith . Thy word is light and life : Grant unto me of thy mercie that by true faith I may stick unto thy word , and be made by thee a sonne of light and life . Against all the tentations of Satan , against all oblocutions of the world , yea against the cogitations of mine own heart , let the comfort of thy word prevail in me . One word of Scripture is of more worth then heaven and earth , in that it is more firm then heaven and earth . Effect in me by thy holy Spirit , that I may firmly beleeve thy word , and yeeld my reason and my senses to the obedience of faith . Thy promises are of thy meer free grace , neither do they depend upon the condition of my worth and merits : I may therefore with most assured faith relie upon them , and with my whole heart trust in thy goodnesse . By faith Christ dwells and lives in my heart : Conserve therefore in me the free gift of faith , that my heart may be and alwayes remain the habitacle of Christ. Faith is the seed of all good works , and the foundation of holy life : Conserve therefore , most bountifull Lord , and confirm this in me , that my spirituall harvest , and dwelling , suffer no losse . Strengthen my faith , that it may overcome the world , and the prince of the world : Increase the light thereof , that it may daily cast forth more clear beams outwardly : Conserve it in the midst of the darknesse of death , that it may cast a light before me to true life . Rule me by thy holy Spirit , that I lose not this faith by consenting unto the lusts of the flesh , and taking pleasure in sinne against my conscience : But confirm in me that good work which thou hast begun , that by perseverance of my faith I may obtain the inheritance of eternall life . Amen . PRAYER III. He prayes for the conservation and increas● of hope . ALmighty , eternall , and mercifull God , I beseech thee by the most sacred wounds of thy Sonne , to uphold in me the prop of saving hope . Sometimes my heart doth wave lik a ship in the midst of the sea : But grant thou unto me the safe and firm anchor of immoveable hope ; Still the waves of tentations and doubts : Thou that art the God of hope , and all consolation . As certain and immoveable as the truth of thy promise is , so certain may the firmnesse of holy hope be in me . I rest upon thy promises : And thou wilt not leave me destitute of aid . My confidence is in thy bountie : And thou wilt not leave me destitute of comfort . I know on whom I have beleeved , and I am sure that he is able to keep that which is committed unto him by me , against that day . I am most certainly perswaded , that thou which hast begun a good work in me , wilt also finish it untill the day of Jesus Christ. There are three things that lift me up when I am prostrate ; that uphold me when I am falling ; that direct me when I am wavering : to wit , thy love in my adoption ; the truth of thy promise ; and thy power in performance . This is the threefold cord , that thou lettest down unto me into this prison , out of my heavenly countrey , that thou mayst lift me up , and draw me unto thee , unto the sight of thy glory . This hope is the anchor of my salvation : This is the way that leadeth unto paradise . The meditation of thy command makes me hope : The meditation of thy goodnesse suffers me not to despair of thy mercie : the meditation of mine own frailtie suffers me not to hope and trust in my self , or mine own power and merit . By how much the lesse my hope is fastened on these frail and fluxible sands of present goods and humane aid : By so much the more solidly and certainly it is stablished upon the firm and immoveable rock of thy promise , and celestiall things . Unite my heart unto thee , that I may altogether withdraw my self from the wo●ld , and cleave unto thee with all my heart . Unto thee I flee , as unto the throne of grace , and altar of mercie , and ark of the covenant , and sanctuary of libertie , and the rock of my strength , and horn of my salvation . In me there is nothing but sinne , death , and condemnation : In thee there is nothing but righteousnesse , life , health , and consolation . I despair therefore in my self , and I hope in thee : I am dashed in pieces of my self , and I am raised up by thee . Let tribulations be multiplied , so that thy quickening consolations be present unto me , and erect my hope . Tribulation worketh patience ; and patience , experience ; and experience , hope ; and hope maketh not ashamed . In thee , O Lord , do I put my trust , let me never be confounded . Amen . PRAYER IIII. He prayes for the conservation and increase of charitie . ETernall and mercifull God , who art charitie and love it self : Grant unto me the riches of true and spirituall love . My heart is cold , my heart is earthy : O thou that art fire , O thou that art love it self , kindle me . My heart is hard and stony : O thou that art the rock , O thou that art love it self , soften me . My heart is full of thorns and thistles of anger and hatred : O most gracious Father , O thou that art love it self , weed me . I will love thee , O Lord my strength , my rock , and my tower of defence , my deliverer , my God , my buckler , and the horn of my salvation . Whatsoever I see in the creatures either good or excellent , all that I finde in thee , who art the chief good , more abundant and excellent . I will love thee therefore with all my heart above all things , in whom I know there is such plenty & excellencie of all good . It is so much the better for me , by how much the more I come unto thee , then whom there is nothing better : But I will come unto thee , not walking on the feet of my body , but loving thee with the affection of my heart . If I desire beauty , thou art the most beautifull of all : If I desire wisdome , thou art the wisest of all : If I desire riches , thou art the richest of all : If I desire power , thou art the most powerfull of all : If I desire strength , thou art the strongest of all : If I desire honour , thou art the most glorious of all . Thou didst love me from eternity : I will therefore love thee again unto eternitie . Thou didst love me in giving thy self for me : I will love thee again in rendring my self up wholly unto thee . Let my heart be set on fire ; let every creature seem vile unto me : Do thou onely become sweet unto my soul. It was thy will that the humane nature should be united unto thy Sonne by an unseparable union : How much more is it fit that my heart be joyned unto thee by an unseparable bond of love ? A divine love drew thy Sonne from heaven to earth , tyed him to a pillar to be whipt , and fastened him to the crosse to be crucified : Should not as fervent a flame of love lift up my heart from earth to heaven , and binde me to thee the chief good , and that unseparably ? I should offer much injury unto thee and unto my self , if I should love terrene , vile , and mean things , when thou hast so much honoured me , and given me such large promises , to the end I might love thee . From this love of thee , let there arise in my heart a sincere love of my neighbour . Whosoever loveth thee ( O thou chief good ) keepeth also thy commandments : seeing that the doing of the work is the triall of love . Wherefore seeing that thou hast commanded us to love our neighbours , therefore 〈◊〉 man loves thee sincerely , which payeth not unto his neighbour the debt of love . Whatsoever my neighbour is , he was so deare unto thee , that thou didst wonderfully create him , mercifully redeem him , and graciously call him to the fellowship of thy kingdome : In thee therefore and for thee I ought to love my neighbour , whom I see to be raised by thy grace and mercy to such an height of glory . Strengthen and increase in me this true and sincere love , thou that art love eternall , and unchangeable . Amen . PRAYER V. He prayes for the conservation and increase of humility . ALmighty and mercifull God , which art a severe hater of all pride , grant that I may be the rose of charity , and the violet of humilitie : that I may by my deeds of charitie cast forth a good and fragrant smell , and think humbly of my self in my heart , What am I Lord in thy sight ? Dust , ashes , a shadow , nothing . Wherefore seeing that I am nothing in thy sight , grant that I may seem to my self nothing in mine own sight . Keep down that swelling pride that was born together with my heart , that I may receive the dew of thy heavenly grace : For the streams of thy grace do not flow upwards to the high mountains , but are carried downwards to the low valleys of the humble heart . There is nothing at all mine but infirmitie and iniquitie : Whatsoever good thing there is in me , it descends from the fountain of thy goodnesse unto me . Therefore I can challenge no good unto my self , seeing that there is nothing properly mine . By how much the more I think highly of thee : By so much the more I think basely of my self . Farre be it from me , most gracious Lord , farre be it from me , to be proud of thy blessings , and in respect of them to despise others . The treasures of thy riches thou didst depose in the chest of my heart , as many and as great as it pleased thee : God forbid that I should attribute them unto mine own worth , and ascribe them unto my self . Thou didst kindle in my heart , by thy Spirit , the fire of pietie and love : Grant , I beseech thee , that I may cover it with the ashes of humilitie . How little is the honour that by man is given unto man ! How little is the praise wherewith man is graced by man ! But he , O most mighty Creatour , is great indeed , that is great with thee . He that pleaseth thee , pleaseth the true prizer of things : But no man pleaseth thee , unlesse he displease himself . Thou art the life of my life : Thou art the soul of my soul : I therefore resigne my life and soul into thy hands , and with an humble heart cleave fast unto thee . Let thy highnesse look upon my lowlinesse : Let thy loftinesse look upon my basenesse . Alas ! why do I so desire to be extolled in the world , seeing that there is nothing in the world to be desired ? Why do I so much lift up my self , when as the yoke of sinne doth so keep me down ? Let the goad of thy godly fear prick my heart , lest it die of the most dangerous disease of spirituall tumour . Let my sinnes which are innumerable be alwayes in my sight . As for my good works , let them be buried in oblivion . Let the remembrance of my sinnes make me more sorrowfull , then the glory of any work that I do , seemingly good , but indeed unclean and imperfect , merry and joyfull . In thee alone do I rejoyce and glory , who art my joy and my glory for ever . Amen . PRAYER VI. He prayes for the gift and increase of patience . ALmighty , eternall , and mercifull God , with humble sighs I implore thy grace , that thou wilt grant unto me true and sincere patience . My flesh coveteth after things pleasing unto it , that is , soft and carnall , and refuseth patiently to endure things contrary . I beseech thee powerfully to represse in me this desire of the flesh , and underprop my weaknesse with the power of patience . O Christ Jesu , thou doctour of patience and obedience , furnish me within with thy holy Spirit , that I may learn of thee to renounce mine own will , and patiently to bear the crosse that is laid upon me . Thou enduredst for me things more grievous then thou layest upon me : and I have deserved more grievous punishments then thou inflictest . Thou didst bear the crown of thorns , and the burden of the crosse ; thou didst sweat bloud ; thou didst tread the wine-presse for me : Why therefore should I refuse with patience to endure such small sufferings and afflictions ? Why should I be loth to be made conformable unto thy sorrowfull image in this life ? Thou didst drink of the brook of passions in the way : Why then should I deny to drink a small draught out of the cup of the crosse ? I have by my sinnes deserved eternall punishments : And why should not I suffer a little in this world a fatherly correction ? Those that thou from eternitie , before the foundations of the world were laid , didst foreknow , thou hast decreed that they should be made conformable unto the image of thy Sonne in the time of this life . Therefore if I should not endure patiently this conformitie by the crosse , I should despise thy holy and eternall counsel concerning my salvation : which farre be from me thy unworthy servant ! It is for triall and not for deniall that thou dost so exercise me with sundry calamities . As much of the crosse and tribulation as thou layest upon me , so much light and consolation dost thou conferre upon me : neither is my chastisement increased so much as my reward is . The sufferings of this life are not worthy of that heavenly consolation which thou sendest in this life , and that heavenly glory which thou promisest in the life to come . I know that thou art with me in trouble : Why therefore should I not rejoyce rather for the presence of thy grace , then be sorrowfull for the burden of the crosse that is laid upon me ? Lead me which way thou wilt , thou best Master and Teacher , through thorns and bushes I will follow thee ; onely do thou draw me , and make me able to follow thee . I submit my head to be crowned with thorns , being fully perswaded that thou wilt hereafter crown me with an everlasting crown of glory . Amen . PRAYER VII . He prayes for the gift and increase of gentlenesse and meeknesse . O Most gracious Lord , that dost so lovingly and kindly invite us to repentance , and with such long patience dost wait for our conversion : give unto me the riches of long-suffering and meeknesse . The fire of anger doth flame in my heart , as often as I receive the least detriment from my neighbour : Therefore I humbly pray thee , that by thy Spirit thou wouldest mortifie this sinfull affection of my flesh . What hard words , and harder blows , and most hard punishments did thy beloved Sonne endure for me ! Who when he was reproched , reproched not again , but referred all to him that judgeth all things most righteously . What pride is this therefore , and stubbornnesse in me , that I miserable and mortall dust of the earth , and ashes , cannot endure a rough word , and overcome with meeknesse of heart the offence given me by my neighbour ! Learn of me , O learn of me , for I am meek and humble in heart ; thou cryest out , O Christ. Receive me , receive me , with sighs I humbly intreat thee , into that practick school of thy Spirit , that I may learn there true meeknesse . With what grievous and divers sinnes do I offend thee , most gracious Father , whose daily pardon I stand in need of ! Why therefore do I being a man harbour anger against man , and presume to ask pardon of thee , who art Lord of heaven and earth ? Were it not absurd for me to take no pitie upon man that is like unto my self , and to ask of thee , Lord , remission of my sinnes ? Vnlesse I shall remit unto my neighbour his offences , neither can I hope for remission of my sinnes . Therefore , most gracious Lord , that art of much mercie and long-suffering , give unto me the spirit of patience and meeknes , that I do not presently conceive anger when my neighbour offendeth me , but that I may shun it , as the enemie of my soul : or if it steal upon me unawares , that I may presently lay it aside . Let not the sunne go down upon my wrath , lest it depart as a witnesse against me : Let not sleep seize upon me whilst I am angry , lest he deliver me in my anger to death his sister . If I desire to take revenge of mine enemie , why do not I set my self against mine anger , which is my greatest and most hurtfull enemie , seeing that it kills the ●oul , and makes me subject to eternall death ? Set a watch before my mouth , and give me prudence to govern the actions of my life , that I offend not my neighbour either in word or deed . Grant that I may be unto my neighbour by the fragrant smell of my vertues , a sweet senting rose ; and not by offences and detractions a pricking thorn . Grant , good Jesu , that I may insist in the footsteps of thy meeknesse , and with a sincere heart love my neighbour . Amen . PRAYER VIII . He prayes for the gift and increase of chastitie . HOly God , thou which art a lover of modestie and chastitie , and a severe hater of filthinesse and lust , for Christ his sake the most chaste Bridegroom of my soul , I intreat thee to work and increase in me true chastitie inward and outward , of the soul and of the body , of the spirit and of the flesh : and contrariwise to extinguish the fire of evil concupiscence that is in my heart . Let the holy fear of thee wound my flesh , that it rush not headlong into the fire of lust . Let the celestiall love carrie my soul up unto thee , that it cleave not through inordinate love unto the unsavourie things of the world . Showre down a upon me the streams of thy heavenly grace , that the flames of concupiscence may thereby be extinguished , as fiery darts are in the water . My soul was created after thy image , and repaired again by Christ : I should offer great injurie unto thee therefore my Creatour , and Redeemer , and unto my self also , if I should be-black the beautifull face of my soul with the smoke and stains of dishonest love . Christ dwelleth in my heart : The holy Ghost dwelleth in my heart : Let him therefore replenish me with the power of his grace , and the larges of his spirituall gifts , that I may be holy in spirit , and holy in body . Without holinesse no man shall see thee , who ●rt the most pure light : As much therefore as thy beautifull vision is to be loved and desired , so detestable and odious let the decrease and losse of chastitie be unto me . The holy Spirit is made sorrowfull with the sparks of filthy speeches : How much more then with the flaming fire of lust ! The very appetite of lust is full of anxietie and folly : The act is full of abomination and ignominie : And the end is full of repentance and shame . The heat thereof ascendeth up into heaven , and the stink thereof descendeth even unto hell : Why therefore should I open the doore of my soul to this most filthy enemie , and receive him even into the inward chamber of my heart ? Give unto me , thou God of holines and fortitude , thou Lord of hosts , give unto me the strength of the Spirit , that I may overcome that enemie , which within me fighteth against me : Grant unto me that I may not onely abstain from unlawfull embracings , and outward acts of filthinesse , but also that I may be freed from the inward flames and desires thereof : seeing that thou dost not onely require a pure body , but also a pure heart , and dost behold with thy most pure eyes not onely the outwards , but the inwards also . Crucifie in me ( O Christ thou which wast crucified for me ) my flesh and the concupiscence thereof , I beseech thee . PRAYER IX . He prayes for contempt of earthly things . HOly God , heavenly Father , I call upon thee through thy beloved Sonne , that by thy holy Spirit thou wouldest withdraw my heart from earthly things , and lift it up unto the desire of heavenly things . As fire by nature doth tend upwards : So let the spirituall fire of love and devotion kindled in my heart , tend to heavenly things . What are these earthly things ? They are more brittle then glasse , more moveable then Euripus , more changeable then the windes . I were a fool therefore , if I should set my heart upon them , and seek rest for my soul in them . We must leave all earthly things when we die , though it be against our wills : Grant therefore that with a free and voluntary affection of the heart , I may first forsake them . Mortifie in me the love of the world , that the holy love of thee may increase in me . Preserve me by the aid of thy holy Spirit , that I settle not my love on this world , lest my heart become worldly . The figure of this world passeth away , the momentany glorie thereof passeth away : the dissolution both of heaven and earth is at hand : Bend my heart therefore , that I may become a lover of the life that lasteth for ever , and not of this world which soon fleeth away . Whatsoever is in this world , is concupiscence of the flesh , concupiscence of the eyes , and pride of life : But how vain a thing is it to love the concupiscence of the flesh ! How dangerous a thing is it to satisfie the concupiscence of the eyes ! How hurtfull a thing is it to make choice of the pride of life ! He cannot truly love Christ , which is the heavenly bread of life , that is full with the earthly husks of the swine . He can not freely flie up to God , whose heart is held captive with the love of this world . The love of God cannot enter in there , where the heart is full with the love of this world . Quench in me therefore , O God my love , the desire of earthly things : Take from me this bond of the love of the world ; scoure the vessel of my heart , that I may love thee with sincere love , and cleave unto thee with a perfect heart . Alas ! Why should I love those things which are in the world , seeing that they cannot satisfie my soul which was created for eternitie , nor recompense me again love for love ? Him shall my soul love , with whom she shall dwell for ever . Thither will I send before the desires of my heart , where eternall glory is prepared for me . Where my treasure is , there shall my heart be also . Give unto me the wings of a dove , that I may flie on high unto thee , and hide my self in the holes of the rock : lest the hell-hunter catch me in the snares of this worldly love , and draw my soul again to earthly things : Let all the world wax bitter unto me , that Christ alone may become sweet unto my soul. Amen . PRAYER X. He prayes for deniall of himself . O Jesu Christ , Sonne of the living God , which proclaimest in thy word , Whosoever will be my disciple , let him denie himself , take up his crosse , and follow me : I intreat thee by thy most precious death and passion , to perfect in me that deniall of my self which thou requirest . I know it is easier to forsake all other creatures , then for a man to deny himself . That which I cannot therefore in my self perfect , perfect thou in me I beseech thee . Let the desires of mine own will keep silence , that I may hearken unto thy divine oracles . Let the rootie strings of the love of my self be rooted out of my heart , that the most sweet plants of divine love may grow in me . Let me die wholly unto my self , and mine own concupiscences , that I may live wholly unto thee , and thy will. My will is changeable and moveable , wandring and unconstant : Grant therefore that I may submit my will to thy will , and cleave inseparably unto thee , who art alone the immutable and eternall good . Then do divine vertues grow in us , when naturall strength decayes in us us : Then at length are our works done in God , when our own will is mortified in us : Then are we truly in God , and live in him , when we are annihilated and made nothing in our selves . Therefore , O thou true life , mortifie in me mine own will , that I may begin truly to live unto thee . Whatsoever in us ought to be approved , and please God , must from him descend upon us : Therefore , to God alone must all good be ascribed , and to him must we leave that which is his own . Whatsoever doth shine and glitter in us , doth come from the eternall and immutable light , which lighteneth the naturall darknesse of our mindes . Let our light therefore so shine before men , not that we our selves , but that God may thereby be glorified . O Christ , thou which art the true light , kindle this light of true knowledge in my minde . O Christ , thou which art the true glory of thy Father , work in my heart this abnegation of mine own honour . It is better for me in thee , then in my self : Where I am not , there am I most happy . My infirmity desires to be strengthened by thy vertue : my nothing looketh up unto thy being . Let thy holy will be done in the earth of my flesh , that thy heavenly kingdome may come into my soul. Mortifie in me the love of my self , and of mine own honour , that it may not hinder the coming of thy heavenly kingdome . If it be the totall good of mankinde to love God ; then it must needs be the totall evil to love himself . If it be the nature and propertie of the true good to communicate it self : then surely mans love of himself must needs be a great evil ; because he challengeth his own and others good unto himself . If all glory be due unto God alone , then is it sacriledge to challenge honour ; for he that challengeth it , challengeth that which is anothers . Extinguish in me this love of my self and mine honour , O Christ blessed for ever . Amen . PRAYER XI . He prayeth for conquest over the world . ALmightie , eternall , and mercifull God , Father of our Lord Jesus Christ , give unto me the grace of thy holy Spirit , that I may get the conquest over all the tentations of the world . The world sets upon me with hatred , flattery , and perverse examples : Teach me to contemn the hatred of the world , to decline her allurements , and to shun the imitation of evil examples . What can the world with her hatred do against me , if thy grace like a buckler protect me ? What shall it hurt me though all men should persecute me with hatred , if thou my God dost embrace me with love ? Again , what shall it profit me , though all men should love me , if the fury of thine anger shall pursue me ? The world passeth away , the hatred of the world passeth away : But the grace of God alone endureth for ever . Remove therefore , O God , out of my heart that inordinate fear , that I be not afraid of the hatred and persecution of the world : But ingraff in my soul a full confidence , and an ardent heat of the spirit , that I may learn to contemn all worldly things , because they are transitorie clouds . Why should I be afraid of them that kill the body , but cannot kill the soul ? I will rather reverence and fear him that is able to cast not onely the body , but the soul also into the everlasting fire of hell . Our faith is the victorie that overcometh the world : For by faith we have an eye unto the joyes to come , that so we may with patience endure these present sorrows . By faith we relie upon the divine goodnesse , that so we may abide humane hatred . Neither doth the world assault me on the left hand onely with her hatred , but on the right hand also she laboureth to ensnare me with her fawning allurements . She hath a sting in her tail , but she hath a smooth face . Grant unto me therefore , O Christ , a taste of the sweetnesse of the heavenly joy , that I may lose the taste of earthly things . The taste of my soul is corrupt , and coveteth after earthly things ; and the contempt of the worlds allurements doth seem bitter unto it : But thou , the true prizer of things , hast taught me to lothe the enticements of the world ; and wouldest have my soul to soar aloft after heavenly things . Turn away therefore , O turn away my heart from the allurements of the world , that being turned unto thee , it may enjoy the true and spirituall delights . What have these things profited the lovers of the world after death , to wit , Vain glory , short pleasure , slender power ? What hath the momentanie pleasure of the flesh , and store of false riches profited ? Where are they now , that not many dayes ago were here with us ? There remains nothing of them but ashes and worms . They did eat and drink being secure , they passed their life being made drunk with carnall pleasure : But now their flesh is here given to the worms for meat , and their soul is there tormented in everlasting fire . All their glorie is fallen like the flower , and like grasse withered . Suffer me not , O God , to follow their steps , lest that I come to the same term of misery : But by the victory of the world lead me unto the crown of celestiall glory . Amen . PRAYER XII . He prayes for consolation in adversitie , and for the true rest of the soul. MOst gracious Father , God of 〈◊〉 hope and consolation , grant unto me in all adversities thy quickning consolation , and the true rest of the soul. I feel much straitnesse in my heart : But thy consolation shall make glad my soul. Vain and unprofitable is all the comfort of the world : in thee alone is the strength and support of my soul. The weight of divers calamities presseth me sore : But thy inward speaking unto me , and thy consolation maketh it light . No creature can make me so sorrowfull , but thou canst make me much more glad by the spirit of gladnesse . No adversities can so straiten my heart , but thy grace can much more enlarge it . The fiery heat of sundry calamities doth torment me : But the taste of thy sweetnesse doth refresh me . Rivers of tears distill from mine eyes : But thy most bountifull hand doth wipe them all away . As thou didst shew thy loving countenance to Stephen the first Martyr , even in the very heat when his enemies stoned him : So vouchsafe to give unto me in all adversities the joy of thy comfort . As in the most grievous agonie of death , thou didst send an angel unto thy Sonne to comfort him : So in this my wrestling send , I beseech thee , thy holy Spirit to uphold me . Without thy support I fall down under the burden of the crosse : Without thy help by the assault of sundry adversities I am cast down flat . Extinguish in me the love of the world , and of the creatures : so shall not the calamities of this world , nor the changeablenesse of the creatures bring any bitternesse unto me . He that with all his heart doth cleave unto the world and to the creatures , can never be made partaker of the true and eternall rest ; for all terrestriall things are subject to continuall alterations and changes : But whosoever doth not cleave unto the present goods of this life with an inordinate desire , he will not be grieved much for the losse of the same . Poure out , O God , poure out of my heart the love of the world , that the celestiall Elisha may poure into the widows pitcher , that is , into my soul devoid of earthly comfort , the oyl of celestiall joy . Let all earthly things be troubled , and changed , and turned upside down : Yet notwithstanding thou art the immoveable foundation and most firm rock of my heart . Can a poore and weak creature disturb the quiet of my soul , which I possesse in thee my Creatour sure and immoveable ? Can the waves of the world that most unquiet sea , cast down the rock of my heart , which is fixt in thee the chief and immutable good ? No : For thy peace passeth all un-understanding , and overcometh the invasion of all adversities . Which inward peace , most bountifull Father , I beg at thy hands with most humble sighs . Amen . PRAYER XIII . He prayes for victory in tentations , and deliverance from the devils treacheries , and invasions . BE present unto me , thou God of Zebaoth , thou God of strength and mercy , that I yeeld not unto the tentations and invasions of Satan : but being safe by thy guard , and upholden by thy aid , I may become at length the conquerour . Within are fears , without are fights : For within the devil doth wound my soul with venemous and fiery darts of tentations : Without he wearies me with sundrie adversities , and a thousand kindes of treacheries . He is a serpent for his subtiltie and fallacie , a lion for his violence and invasion , a dragon for his crueltie and oppression . He attempted to assault the very captain of the heavenly host : And will he spare me a common souldier ? He did not doubt to set himself in opposition against the very head : And what wonder then if he go about to overthrow a weak member of the mysticall bodie ? There is no power in me to withstand him being strong and armed : There is no wisdome in me to escape the snares and gins of this enginer , that hath a thousand stratagemes . To thee therefore with humble sighs do I betake my self , whose power cannot be termed , and whose wisdome cannot be numbred . Be present with me , O Christ , thou which art the most strong Lion of the tribe of Judah , that in thee and through thee I may be able to get the conquest over that lion of hell . Thou hast fought and overcome for me : Fight likewise and overcome in me , that thy strength may be perfected in my weaknesse . Enlighten the eyes of my minde , that I may discern the treacheries of Satan . Direct my feet , that I may escape his hidden snares . Let the victory in tentation be a testimonie unto my heart of my heavenly regeneration . Let the presence of thy grace confirm unto me the promise of victorie . Furnish me and arm me with the strength of thy fortitude , that in this combat I may be able to stand , and hereafter judge him , of whom I am now oppugned . The more in number , and the more dangerous the treacherous assaults of this enemy are , the more ardently do I flee unto the aid of thy mercy . One while he inspires into me the unsatiable desire of earthly things , that having bound me in the fetters of avarice , he may lead me out of the way of righteousnesse . Another while he inflames me with the fire of anger , that my heart may burn within me , till I have done my neighbour some mischief . Another while he solicits me to lust , and the love of pleasures . Another while he suggests into my minde envie and ambition . Before he precipitates and throws me headlong into sinne , he perswades me it is lighter then the aire , or a feather , or an autumn leaf ; and this is to make me secure : And when he hath precipitated me into sin , then he tells me it is greater then the universe of heaven and earth , and more weighty then the balance of Gods mercy ; and this is to make me despair . These so many and so great and treacherous assaults and fallacies I cannot foresee : How much lesse then shall I be able of my self to escape them ? Unto thee therefore do I flee , who art my strength , and the rock of my fortitude for ever . Amen . PRAYER XIIII . He prayes for a blessed departure out of this life , and for a blessed resurrection unto life everlasting . O Jesu Christ , Sonne of the everliving God , thou that wast crucified and raised up again for us , thou that didst destroy our death by thy death , thou that hast merited by thy resurrection a blessed resurrection for us unto life everlasting : I worship thee , I pray unto thee with my whole heart , the onely true God , together with the Father and the holy Spirit , to grant unto me a happie egresse out of the miseries of this life , and a blessed ingresse in the resurrection , and in the day of judgement unto life everlasting . I know that there is an appointed term of my life in thy divine determination , and that after death follows judgement . Be present with me in the houre of death , thou that sufferedst death for me on the crosse : Protect me in the day of judgement , thou that wast for me unjustly condemned . When the tabernacle of this my earthly house shall be dissolved , lead my soul into an habitation in my heavenly countrey . When my eyes shall be darkened in the agony of death , kindle in my heart the light of saving faith . When my eares shall be stopped in the houre of death , speak unto me inwardly by thy Spirit , and comfort me . When a cold sweat doth come forth out of my dying members , make me to remember thy bloudy sweat , which is a sufficient ransome for my sinnes , and a defensive remedie for me against death . In thy sweat there appeareth fervency , in thy bloud a price , and in the running down thereof sufficiency . When my speech shall begin to fail me in that last agonie , grant that I may sigh unto thee by the grace of thy holy Spirit . When those extreme distresses seize upon my heart , be thou present with me by the consolation and help of thy quickning grace , and take me into thy charge and tuition when all other creatures denie me aid . Grant unto me that I may patiently endure all horrours and troubles : and bring my soul at length out of this prison . I beseech thee by thy most sacred wounds which thou enduredst in thy p●ssion upon the crosse for me , to grant unto me that I may be able to quench the fiery darts of Satan , wherewith he doth strike at me in the houre of death . I beseech thee by those most bitter torments which thou sufferedst , that I may be able to endure and overcome all the violent invasions of the infernall powers . Let my last word in this life be the same with which thou didst consummate all upon the crosse : and receive my soul , which thou hast redeemed with so deare a price , when I shall commend it into thy hands . Let a blessed resurrection follow a blessed death : In that great day of thy severe judgement , deliver me from that cruel sentence , thou which in my life didst with thy ready help protect me . Let my sinnes be covered with the shadow of thy grace , and overwhelmed in the bottom of the sea . Let my soul be bound up in the bundle of the living , that with all the elect I may come into the fellowship of everlasting joy . Amen . The fourth Part. Of Supplications for others . The Argument . The meditation of our nei●hbours wants and indigencies , concern , the common good and welfare of the Church and Common-wealth , an● makes us look upon others miseries as our own . This is the fruit of t●ue and since●e charitie , which bindes us altogether into one mysti●all body , under one head , which is Christ ; and commends unto us a serious care of the whole Church , and of all the particular members thereof . That is not a true member of the bodie , which labours not , as much as in it lies , to preserve in safetie the whole structure of the body : That is not a true member of the 〈…〉 that suffereth . And the same reason is of force in the mysticall body of Christ. Whosoever therefore is a true and a living member of the Christian Church , let him daily Pray For the conservation of the word : For pastours and people : For magistrates and subjects : and , For the Oeconomicall and houshold estate . For these are those three Hierarchies , and ho●y magistracies , 〈◊〉 by God for the safetie and preservation of this life , and fo● the propagation and increase of the heaven●y kingdome Let him pray also For his kin●folk , and his benefactours , to whom he must acknowledge himself to be bound in some speciall bond of duty . Let him pray For his enemies and persecutours , and seriously desi●e their conversion and salvation . Let him pray likewise For all those that are afflicted and in miserie , and shew h●●●elf to be moved with a fe●low-feeling of their calamities . PRAYER I. He prayes for the conservation and continuance of the word , and for the propagati●● and increase of the Church . ALmightie , eternall , and mercifull God , Father of our Lord Jesus Christ , that by thy holy Spirit dost gather thy Church out of mankinde , and in it dost keep the heavenly doctrine committed unto it : In humilitie I adore and worship thee , and pray unto thee , that thou wouldest be pleased to continue unto us the saving doctrine of thy word inviolable , and every day propagate and inlarge the bounds of thy Church . Thou hast of thine infinite mercie lighted unto us that were in the darknesse of this world , the light of thy word : Suffer not therefore the clouds of humane traditions to extinguish it , or to obscure it . Thou hast given unto us thy word for the wholesome meat of our souls : Suffer it not therefore by the delusion of the devil and the corruption of men , to be turned into poyson . Mortifie in us the sinfull lusts of the flesh , that thirsteth after earthly things ; that so we may taste the spirituall delicates of thy word which is that heavenly Manna : No man can feel the sweetnesse thereof , but he that will taste : and no man can taste , whose palate is corrupted with abundance of worldly delights . Thy word is the word of spirit and life , of light and grace . Take away therefore the carnall affections , and the corrupt senses of our hearts ; that it may shine to us within , and be a light to lead us unto the light of everlasting life . From the light of thy word let there arise in our hearts the light of saving faith , that in thy light we may see light , in the light of thy word , the light of thy Sonne . As in the old time that heavenly Manna descended in the wildernesse with a wholesome dew : So likewise by the hearing of thy word let our hearts be filled with the fire of the Spirit , that our cold and lukewarm flesh may be excited , and may be tempered against the boilings of sinfull lusts . Let the seed of thy word take deep root in our hearts , that by the dew of thy holy Spirit watering it , it may bring forth wholesome fruit , and plentifull increase like standing-corn . Protect , O Lord , the vineyard of thy Church , in which thy word is as seed scattered , and fruit is gathered unto everlasting life Set an hedge of angelicall guard round about it , that the wilde boars and the foxes break it not down : the wilde boars by violent persecutions , and the foxes by fraudulent delusions . Erect up in it an high tower of thy fatherly providence , that by thy custodie it may be free from all devastation . But if thou shalt at any time think good to presse the grapes of this vineyard in the presse of the crosse , and of calamities , let them be ripened first by the heat of thy grace ; that they may yeeld the most delicious fruits of faith and patience . Whatsoever is put into the root of the vine , is converted in the grapes into the most sweet liquour of wine : Grant , I beseech thee , that whatsoever shall happen unto us in this life , whether scoffings , persecutions , praises , or whatsoever else , our souls may turn it into the wine of faith , hope , and charitie , and into the fruit of patience and humilitie . Out of this militant Church translate us at length into the Church triumphant : And let this tabernacle of clay be changed into that most beautifull and everlasting temple of the heavenly Jerusalem . Amen . PRAYER II. He supplicates for pastours and their hearers . O Jesu Christ , Sonne of the living God , our alone Mediatour and Redeemer , who being exalted at the right hand of the Father , dost send pastours and teachers of thy word , by whose ministerie thou dost gather together unto thee thy Church amongst us : I humbly intreat thee , the onely true God , together with the Father and the holy Spirit , to govern these thy ministers in the way of truth , and to turn the hearts of their hearers unto the true obedience of the faith . There is no state or condition of men that is more subject to the hatred and treacheries of Satan , then the ministers of thy word : Defend them therefore by the buckler of thy grace , and furnish them with the strength of patience , that Satan by his sleights may not supplant them . Give , I beseech thee , unto thy ministers , that knowledge that is necessarie for them , and a pious vigilancie in all their actions ; that they may first learn of thee , before they presume to teach others : Govern and illuminate their hearts by thy Spirit ; that being in the place of God , th●● preach nothing else but the oracles 〈◊〉 God. Let them feed the flock that is committed unto them , which thou hast bought and redeemed with the precious bloud . Let them feed the flock out of true and sincere love , and not for covetousnesse and ambition . Let them feed them with their minde , with their mouth , and with their works . Let them feed them with the sermon of the minde , with the exhortation of the word , and with their own example ; that they may be followers of his steps , to whom the cure of the Lords flock was three severall times commended . Stirre them up ; that they may watch ●ver the souls that are committed ●nto them , as being to give a strict ●ccount for them in the day of judgement . Whatsoever they exhort by ●he word of their holy preaching , let them studiously labour to demonstrate the same in their actions : lest that being lazie themselves , and loth to work , they labour in vain to stirre up others . Unto what good works ●oever they stirre up others , let them shine by the same first themselves , being set on fire by the holy Spirit . Before the words of exhortation be heard , let them first proclaim by their works , whatsoever they shall speak with their tongues . Thrust forth faithfull labourers into thy harvest ; that they may gather together many handfulls of saints . Open likewise the hearts of the hearers ; that they may receive the seed with holy obedience . Give unto them thy grace ; that with a pure heart they may keep thy holy word committed unto them , and bring forth plentifull fruit with patience . Let them hearken attentively ; let them heare carefully ; let them practise fruitfully : that the word which is preached unto them , for want of faith condemn them not in the last day . There is a notable promise of thy bounty , that thy word shall not return unto thee spoken i● vain : Be mindfull of this thy promise , and blesse the labour of him that planteth , and him that watereth . Suffer not the infernall crows to pick out of the field of the hearers hearts , the seed of thy holy word . Suffer not the spinie thicket of the thorns of pleasures , and riches , to choke it . Suffer not the hardnesse of the stony ground to hinder the fructification of it : But poure down the dew of thy heavenly grace from above , and water thy heavenly seed ; that the fruit of good works like standing-corn may spring up most plenteously . Knit together in a neare bond of love and charitie the hearts of the pastours and of the hearers : that they may labour together with mutuall prayers , and raise up one another with mutuall comfort . Amen . PRAYER III. He prayes for Magistrates and subjects . ALmighty , eternall , and mercifull God , Lord of hosts , that dost translate and establish kingdomes , from whom is all power in heaven and in earth , whom the Angels in heaven adore , whom the Arch-angels praise , whom the Thrones worship , to whom Dominations are subject , and Principalities serve , whom Rulers honour , and Powers reverence : I joyn my prayers and humble requests with those holy and powerfull spirits , and call upon thee , to replenish our magistracy here on earth with the spirit of wisdome , and to protect it with the strength of thy fortitude . Be present by thy grace with all Christian Kings and Governours : that the greater their dangers be in respect of the highnesse of their state , the greater they may finde the abundance of thy grace towards them . Kindle in their hearts the light of thy heavenly wisdome : that they may know and acknowledge themselves to be subject unto thee the Lord of all , and to be thy vassals , and that they are bound to give unto thee hereafter an account of their government . Let them study for peace , seeing that they are thy servants , who art the God of peace : Let them study for justice , seeing that they are thy servants , who art the God of justice : Let them study for clemencie and mercie , seeing that they are thy servants , who art the God of mercie : Let them keep and observe both the tables of the commandments , and become nursing-fathers unto thy afflicted Church upon earth : Let them put on a fatherly affection toward their subjects : Let them alwayes administer right judgement : Draw their hearts away from the splendour and brightnes of their earthly dominion , that there creep not upon them a forgetfulnesse of true godlinesse , and of the heavenly kingdome . Govern them by thy holy Spirit , that they be not high-minded , and that they abuse not the authoritie that is granted unto them , and do that which is wicked . Grant that in this world they may so execute their functions , that they may reigne with thy elect without end in the kingdome of heaven : and that they may passe from the flitting glory of this present world , to everlasting glory in the world to come . Rule them and keep them in , that they tyrannize not over thy people , and so descend , for all their costly robes & precious gemms , naked and miserable , to be tormented in the pit of hell . And unto us , whom thou hast made subject to them as thy Vicars and Vicegerents , give an obedient heart , and readie minde to serve them with all readinesse and cheerfulnesse , that under their government we may lead a peaceable and quiet life , in all godlinesse and honestie : that we may honour them , and perform loyall obedience unto them , knowing that they have just power and dominion over us ; and that we may obey their honest and godly commands , and so by submitting our selves unto the laws , be made partakers of the true libertie . For this is true libertie , To serve God , the magistracie , and the laws . Let us honour them with our hearts , with our mouthes , and with our works : because thou ( O most gracious God ) hast made them thy Vicegerents here on earth . Let the eyes of the Magistrates be watchfull , and seeing : let the eares of the subjects be open , and hearing : And let the gates of heaven be hereafter set wide open to them both , to receive them . Amen . PRAYER IIII. He prayes for the private family , and houshold estate . ALmighty and mercifull God , Father of our Lord Jesus Christ , who besides the Ecclesiasticall ministery , and the Politick government , hast appointed also in thy most wise counsel an oeconomicall and houshold estate : I adore thee , I worship thee , I call upon thee with my whole heart , to keep holy that Nurserie of the Church and Common-weal . Give unto virgins , widows and married persons true sanctitie of minde , and pure chastity of body : Let virgins cleave unto thee without any distraction : Let widows persevere in prayers and supplications night and day : Let those that are married love one another with mutuall love : Let them all serve thee , with their whole heart in holinesse : Let the marriage-bed be undefiled , and let the mindes of them all be unspotted : Let them be violets of humilitie , and lilies of chastity : Let them be roses of charitie , and balsam of sanctitie . Tie the hearts of them that are knit together in holy wedlock , with the bond of chaste love : that they may mutually embrace and obey one another , and persevere in thy holy service . Preserve thou them from the treacheries of Asmodeus , that they burn not with mutuall hatred one towards the other . Let the wife be an help unto her husband , and comfort him in adversitie : Let the indissoluble bond of matrimony be a token and seal unto us of the love that is between Christ and the Church . By how much the nearer the societie is between the man and the wife : by so much the more fervent let their zeal be in prayer . By how much the more obnoxious and subject they are to dangers and calamities : by so much the more conjoyned let their mindes be in pietie and prayer . Be present by thy grace with religious parents , that they may bring up their children in holy admonitions and instructions and good discipline : Let them acknowledge those fruits of wedlock to be thy gift , and restore them again unto thee by godly and faithfull instruction : Let them shine before them by the example of their godly life , and not become guilty of that grievous sinne of scandal . Bend likewise the hearts of the children , that they may perform due obedience unto their parents : that they may become sweet-smelling plants of the heavenly paradise , and not unprofitable wood adjudged to the flames of hell-fire . Let them cast forth a most pleasant smell of pietie , obedience , reverence , and all kinde of vertue : that they fall not into that most filthy sink of sinne , and so consequently into the pit of hell . Let them remember the commandment of honouring their parents : let them be carefull to recompense their parents after the manner of storks : let them remember to feed them as they have been fed by them , that they precipitate not themselves into the gulf of sundry evils . Let parents and children with joynt desires study in this life to worship thee the true God : that they may bear parts in consort , and together praise thee in the life to come . Let servants obey their masters with alacritie , and with fear , and with singlenesse of heart : not with eye-service , or to please men , but as it becometh the servants of Christ. In like manner , let masters embrace their servants with fatherly kindnes : that they turn not their just government into tyrannical cruelty . Let their societie in their private house be an oeconomicall private Church , beloved of God , and of the angels . Amen . PRAYER V. He prayes for parents , brethren , sisters , kinsfolk , and benefactours . MOst holy and mercifull God , from whom large heaps of sundry benefits descend down upon us ; who hast given unto me kinsfolk and benefactours to be helps unto me in this present life : I beseech thee to bestow upon them in the life to come everlasting rewards . Those whom thou hast joyned unto me in a speciall bond of nature and bloud , I do specially commend unto thy protection . Those unto whom I do ow speciall love and respect , with serious and fervent prayers I commend unto thy keeping . Grant that my kinsfolk may with joynt consent and unanimitie serve thee in the true faith , and with true pietie : that they may receive all of them hereafter a crown of eternal glory . Unto my parents whom thou hast made , next after thee , the authours of my life , and my informers in true pietie , I cannot by any means render deserved rewards : I humbly beseech thee therefore , who art the authour of all good , and the rewarder of all benefits , to recompense their benefits here with temporall rewards , and hereafter with eternall . Let the example of Christ thy Sonne , who about the agonie of his death commended unto his disciple the care of his mother , let his example teach me even to the last breath to take care for my parents . Let nature it self , by the example of the stork , teach me that I ow perpetuall thanks and rewards unto them for their merits . Unto thee , mercifull Father , I commend the care and tuition of my brethren , sisters , and kinsfolk : Let them become the brethren and sisters of Christ , and so heirs of the kingdome of heaven . Let us all be joined together in the kingdome of grace , whom thou hast joined together in the life of nature : And let us all , together with those whom by death thou hast separated from us , and taken unto thy self , let us all at length be joined together in the kingdome of glory . Make us all citizens of the heavenly Jerusalem , as thou hast made us in this life members of the true Church . The same likewise I intreat of thee for all my benefactours , whose health and welfare both of soul and body I am bound to desire and further even by the law of nature . Receive them into the everlasting tabernacles of the citie which is above , whom thou hast used as thy instruments to conferre upon me so many and so liberall benefits . My heart propoundeth unto thee the infallible promise of thy word ; that thou wilt of thy meer free grace recompense even a cup of cold water : How much more then wilt thou be liberall and bountifull to those that with full hand bestow benefits of all kindes upon those that want ! Let not thy graces cease to run down upon them , that poure forth so plentifully upon others . Let the fountain of thy goodnsse alwayes spring unto them , from whom such plentifull rivers of liberality do flow . Grant , I beseech thee , most mercifull God , that they which sow temporall things so liberally , may re●p with much increase things spirituall . Fill their souls with joy , that feed the bodies of the poore with meat . Let not the fruit of their bounty perish , though they show it by bestowing of the goods that perish . Give unto them that give unto others , thou that art the giver of every good gift , blessed for ever . Amen . PRAYER VI. He prayes for enemies and persecutours . LOrd Jesu Christ the onely begotten Sonne of God , that hast prescribed us in thy word this rule of charitie ; Love your enemies , blesse them that curse you , do good to them that hate you , pray for them that despitefully use you , and persecute you : I beseech thee , who art most gracious , and most readie to forgive , to forgive mine enemies , and the persecutours of the Church . Give unto me the grace of thy holy Spirit , that I may not onely forgive mine enemies from mine heart , but also pray for their health and salvation even from my soul. Whet not against them the sword of severe revenge , but anoint their heads with the oyl of thy mercie and compassion . Extinguish the sparks of hatred and anger that are in their hearts , that they break not forth into the infernall flames of hell . Let them know and acknowledge that our life is but a vapour and a smoke that soon vanisheth away ; that our bodie is but ashes and dust that flyeth away : that they bear not immortall anger in their mortall bodies , nor entertain into this brittle tabernacle of clay their souls enemie . Let them know likewise , that inveterate hatred is their greatest enemie : because it kills the soul , and excludes them from the participation of heavenly life . Illuminate their mindes , that they beholding the glasse of thy divine mercie , may see the deformitie of anger and hatred . Govern their wills , that being moved by the example of thy divine forgivenesse , they may leave off and cease to be angry and to do harm . Grant unto me , mercifull God , that , as much as in me lies , I may have peace with all men : and turn the hearts of mine enemies to brotherly reconcilement . Let us walk with unanimitie and concord in the way of this life , seeing that we hope all for a place in our celestiall countrey . Let us not disagree upon earth , seeing ●hat we all desire to live together hereafter in heaven . We all call upon thee , our Lord , & our God which art in heaven : And it is not meet for the servants of the same Lord to fall out one with another . We are one mysticall bodie under Christ our head : And it is base and shamefull for the members of the same bodie to fight one with another . They which have one faith and one baptisme , ought to have one spirit and one minde . Neither do I pray alone for my private enemies , but also for the publick enemies and persecutours of the Church : O thou which art truth it self , bring them into the way of truth : O thou which art power it self , bring to nought their bloudie endeavours and attempts . Let the brightnesse of the heavenly truth open their blinde eyes , that the raging madnesse and desire to persecute , which they have in their mindes , may hereafter cease . Let them know , O Lord , and acknowledge that it is not onely a vain thing , but also very dangerous , to kick against the pricks . Why do they imitate the furie of wolves , when as they know that the bloud of Christ the immaculate Lambe was poured 〈◊〉 for us ? Why do they thirst to shed that innocent bloud , for which they know that the bloud of the very Sonne of God was poured ●orth upon the altar of the crosse ? Convert them , O Lord , that they may be converted unto thee from their heart , and so obtain the fruit of their conversion in this life , and in that which is to come . Amen . PRAYER VII . He supplicates for those that are afflicted and in miserie . ALmighty , eternall , and mercifull God , which art the Saviour of all men , especially of the faithfull , and by thy Apostle hast commanded us to make prayers for all men : I intreat thee for all those that are afflicted and in miserie , that thou wouldest support them by the consolation of thy grace , and succour them by the aid of thy power . Indue with power and strength from above those that labour and sweat in the most grievous agonie of Satans tentations : Make them partakers of thy victory , O Christ , thou which didst most powerfully overcome Satan : Let the cooler of thy heavenly comfort raise up those , whose bones are become dry with the fire of grief and sorrow . Bear up all those that are ready to fall , and raise up those that are already fallen . Be mercifull unto those that are sick and diseased , and grant that the disease of the body may be unto them the medicine of the soul ; and the adversities of the flesh , the remedies of the spirit . Let them know that diseases are the handmaids of sinne , and the forerunners of death . Give unto them the strength of faith and patience , O thou which art the most true Physician both of soul and body . Restore them again unto their former health , if it be for the everlasting salvation of their souls . Protect all those that are great with childe , and those that be in labour : Thou art he that dost deliver children out of the straits of their mothers wombe , and dost propagate mankinde by thy blessing : be present with those that be in labour , O thou lover and giver of life : that they be not oppressed with an immoderate weight of sorrows . Nourish those that are orphans and destitute of all help and succour . Defend the widows that are subject to the reproches of all men , thou which hast called thy self the Father of the fatherlesse , and the judge and defender of the widows . Let the tears of the widows , which flow down from their cheeks , break through the clouds , and rest not untill they come before thy throne . Heare those that be in danger by sea , which cry to thee , and send up their sighs unto thee , seeing before their eyes their neighbours suffer shipwrack . Restore libertie unto those that are captive : that with a thankfull heart they may sing of thy bounty . Confirm those that suffer persecution for righteousnesse sake : that they may get the conquest over all their enemies , and purchase the everlasting crown of martyrdome . Be present with all those that be in danger and calamitie : and grant that they may possesse their souls in true patience , and denying their own wills , take up their crosse . Let them follow him under the crosse , on whom they beleeve that he died for us upon the crosse . And especially I commend unto thee , most gracious Father , those which are about the gates of death , and are between time and eternitie , and wrestle with all their strength with that last enemie . Confirm them , O thou most potent Conquerour of death : Deliver them , O most glorious Captain and Authour of life : that they be not overwhelmed in the waves of tentations , but by thy conduct they may be brought unto the haven of everlasting rest . Have mercy upon all men , thou which art the Creatour of all : Have mercy upon all men , thou which art the Redeemer of all . To thee be praise and glory for ever and ever . Amen . FINIS . The summe of Gerards prayers red●ced into a form of morning prayer for the use of an English familie . The foure capitall words signifie the foure parts of Gerards prayers , and the Arithmeticall figures point 〈◊〉 every prayer of those parts . HOly God and just Judge . Thine eyes are more pur● then the sunne , and cannot behold any thing that is unclear ▪ The Cherubims and Seraphims cover their faces before thy glorious majestie : The heavens of heavens are not clean in thy sight . How the● shall earth , sinfull earth , dust and ashes appear before thee ? We presume not , O Lord , to come before th● tribunal , to plead for our righteousnesse ; for all our righteousnesse is a● filthie rags : But we prostrate our selves with all humilitie of body and soul at thy mercy-seat , to make CONFESSION of our sinnes . Heare Lord , and have mercy ! We confesse that 1 We sinned in the loyns of our first parents ; we were conceived in sinne ; we were shapen in iniquitie . 2 In our childhood originall sinne brought forth actuall : and actuall sinnes have increased in us ever since , as our dayes have increased . Who can reckon up the sinnes of his youth ? Who can tell how oft he offendeth ? The just man sinneth seven times a day : But 3 We have sinned seventy times seven times every day . ● , 5 All thy holy laws and commandments we have broken in thought , word , and deed . 6 We have been partakers of other mens sinnes . 7 We are many wayes convinced of our sinnes : We are convinced 8 By the contrition of heart , and the testimonie of our conscience : 9 By the greatnesse of thy mercy , and thy benefits bestowed upon us : 10 By the severitie of thy ●ustice declared in the death and passion of thy Sonne our Saviour Iesus Christ. Thou art an holy God ; and nearest not sinners : Thou art a just Judge ; and thy justice must be satisfied . We are sinners ; and the wages of sinne is death : Thy justice must be satisfied ; or else we cannot escape death . We have nothing of our own to give for the ransome of our souls : Therefore we offer unto thee , holy Father , that which is not ours , but thy Sonnes : 1 For our originall sinne , we offer unto thee , just Judge , his originall righteousnesse , who is righteousne● it self ; for our conception in sinne , we offer unto thee his most sacred conception , who was conceived by the holy Ghost ; for our birth in sinne , we offer unto thee his most pure nativitie , who was born of a pure virgin . 2 For the offences of our youth , we offer unto thee his most perfect innocencie , in whose mouth was found no guile . 3 For our daily slips and falls , we offer unto thee his most perfect obedience , who made it his meat and drink to do thy will in all things . 4 , 5 For our often breach of thy commandments , we offer unto thee his most perfect righteousnesse , who fulfilled all thy commandments . 6 For our communicating in other mens sinnes , we offer unto thee his most perfect righteousnesse communicated unto us . 7 , 8 , 9 , 10 For our most wicked and ungodly life , we offer unto thee his ●ost cruel and bitter death . For us was he conceived , for us was he ●orn , for us was he crucified : His ●loud still cries unto thee in our ●●half , Father forgive them . Accept , ●e beseech thee , the inestimable ●rice of thy Sonnes bloud for a full ●nd plenarie satisfaction for all our ●innes : yea , O Lord , we know that ●hou hast accepted it already . Therefore with confidence we put ●p our PETITIONS unto thee . As ●hou hast redeemed us by thy Sonne , ●o also we beseech thee to sanctifie us ●y thy holy Spirit . 1 Mortifie in us ●very day more and more all sinfull ●usts and affections , and quicken in ●s all saving graces and vertues . 2 In●rease our faith . 3 Confirm our hope . Inflame our charitie . Teach us to ●mitate the life of Christ , the true pat●ern of perfect obedience , and onely ●●ue rule of a godly life . Teach us ● Humilitie , 6 Patience , 7 Meeknesse , Gentlenesse , 8 Chastitie , Temperance . Teach us 9 To contemn all earthly ●hings , 10 To denie our selves , 11 To ●vercome the world . 12 Grant us consolation in adversitie , and true tranquillitie of the minde . Grant us 13 Victory in tentations , and deliverance from the devils treacheries . Grant us in thine appointed time 14 A blessed departure out of this life , and a blessed resurrection unto life everlasting . We pray not for our selves alone , but in obedience to thy commandm●● we make our SUPPLICATION● unto thee for all men . 1 Save and defend thy universall Church : enlarge thou her borders , and propagate thy Gospel . 3 Blesse all Christian king● and governours , especially thy servant Charles our most gracious King and governour : Blesse together with him our gracious Queen Mary : Blesse unto them , and us , and our posterity after us , our hopefull Prince Charles ▪ season him betimes with true religion , that he may be an instrument of thy glory , the joy of his parents , and the blessing of thy people . Remember David and all his troubles , the Lady Elisabeth our Kings onely sister , & her princely issue . Suffer them not still to mourn in a strange land : out restore them , if it be thy will , to ●heir former inheritance . Blesse all ●ur kings loyall subjects from the ●ighest unto the lowest : Give unto ●he Senatours counsel and wisdome : To the magistrates justice and for●●tude ; to those that are under them Christian subjection and obedience : To the ministers of thy word holi●esse of life , and soundnesse of do●trine ; to the hearers of thy word di●●gent attention to the word preach●d , and a care and conscience to live ●hereafter . Blesse 4 Every family in his kingdome , this especially and all ●hat belong unto it . Blesse our 5 pa●ents , brethren , sisters , kinsfolk , be●efactours and friends . 6 Forgive our ●nemies . 7 Shew pitie and compas●●on to all those that are afflicted and 〈◊〉 miserie : Relieve them accord●ng to their severall wants and ne●essities . Be thou a Father to the ●therlesse , a Comforter to the com●●rtlesse , a Deliverer to the ca●tives , and a Physician to the sick : ●rant that the sicknesse of their bo●ies may make for the good of their ●uls : Especially we beseech thee to be present with those that are at the point to die : Fit them for their journey before their departure : Ar● them with faith and patience : Seal unto them by thy holy Spirit the pardon and forgivenesse of all their sinnes : And so let thy servants depart in peace , and be translated from death to life , to live with thee for evermore . Heare us , we beseech thee , praying for our brethren , heare out brethren for us , and Jesus Christ our elder brother for us all : We know , O Lord , that thou hearest him alwayes . Heare us likewise , we beseech thee , for his sake , and accept our THANKSGIVING . We render most hearty thanks unto thee for our Saviours 4 Incarnation , for his 5 Passion , for our 3 Redemption by his most precious bloud : We thank thee for 1 forming us in our mothers wombe , for 12 washing us in the laver of baptisme , for 6 c●lling us by thy word , for 7 expecting our conversion , for 8 converting us unto the faith , for 23 strengthening our faith by the participation of Christs bodie and bloud , for 9 sealing unto us the pardon of our sinnes , for 15 giving us a promise of everlasting life : We thank thee for all other thy blessings 11 corporall and spirituall , internall and externall , for our 10 continuance in that which is good , for 14 deliverance from all evil : We thank thee for thy often deliverances of this Church and kingdome from forrein invasions , and home-bred conspiracies . We thank thee for 2 preserving us ever since we were born , for defending us this night past from all perils and dangers , for the quiet rest wherewith thou hast refreshed our bodies , for thy mercie renewed unto us this morning . Let thy mercy be continued unto us this day , let thy Spirit direct us in all our wayes , that we may walk before thee as children of the light , doing those things that are pleasing in thy sight . Let the dew of thy blessing descend upon our labours : for without thy blessing all our labour is but in vain . Prosper thou the works of our hands upon us , O prosper thou our handy-work : Grant that we may consci●onably in our callings so seek after things temporall , that finally we lose not the things which be eternall . We are unworthy , O Lord , we confesse , to obtain any thing at thy hands , either for our selves or any others , even for the sinfulnesse of these our prayers : But thou hast promised to heare all those that call upon thee in thy Sons name : Make good therefore , we beseech thee , thy promise unto us now calling upon thee in thy Sonnes name , and praying as he hath taught us in his holy Gospel , OUr Father which art in heaven , Hallowed be thy name : Thy kingdome come : Thy will be done in earth , as it is in heaven : Give us this day our daily bread : And forgive us our trespasses , as we forgive them that trespasse against us : And lead us not into temptation , but deliver us from evil . For thine is the kingdome , the power , and the glory , for ever and ever . Amen . An Evening prayer for a familie , gathered here and there out of Gerards Meditations and Prayers . MOst glorious Lord God , whose dwelling is in the highest heavens , and yet beholdest the lowly and the humble upon earth , we blush and are ashamed to lift up our eyes unto heaven , because we have sinned against thee which dwellest in the heavens : But look down , we beseech thee , from heaven thy dwelling-place , and behold the humilitie of thy servants here on earth , which prostrate themselves at the foot-stool of thy mercie , confessing their own guiltinesse , and begging pardon for their sinnes . We confesse , Almighty Creatour , that thou madest us at the first after thine own image , thou clothedst us with innocencie as with a garment , thou seatedst us in paradise a place of all delight and pleasure : But we have defaced thine image , we have cast off our first covering , we have thrust our selves out of that pleasant place . We ran away from thee , and were not obedient unto thy voice : We were lost and condemned before we came into this world : Our first parents sinned against thee , and we sinned in them : They were corrupted , and we are inheriters of their corruption : They were the parents of disobedience , and we are by nature the children of wrath : Sinfull and unhappie children of sinfull and unhappie parents ! Thou mightest in thy displeasure after their fall have plunged them into the bottomlesse pit , and made them the fewel of hell , and sent their posteritie after them : And neither they nor we could justly have complained . Righteous , O Lord , art thou in thy judgements : And our miserie is from our selves . But great was thy mercie unto us . We came into this world in a floud of uncleannesse , wallowing in our mothers bloud ; and thou didst set open a fountain for us to wash in : We were washed in the laver of Baptisme ; and we have returned with the swine to our wallowing in the mire . We came from a place of darknesse into this world , we lived as children of darknesse , we sat in darknesse , and in the shadow of death : Thou gavest us thy word to be a lantern unto our feet , and a light unto our paths , that in thy light we might see light ; that so walking in the way of truth , we might attain everlasting life : But we have loved darknesse more then light , and have not been obedient unto thy word . We came into this world crooked even from our mothers wombe ; and thou gavest us thy law to be a glasse wherein we might see our deformitie , and a rule whereby to square all our actions , words , and thoughts : But we have shut our eyes that we might not see , and we have refused to be ruled by thy law : The law of sinne in our flesh doth daily captivate us . The root of originall sinne which lieth hidden in us , doth every day put forth new branches : All the parts and faculties of our bodies and souls are as so many instruments of unrighteousnesse to fight against thy divine Majestie . Our hearts imagine wicked things , our mouthes utter them , and our hands put them in practise . Thy mercies every day are renewed unto us , and our sinnes are every day multiplied against thee : In the day of health and prosperitie we forget thee , and we never think upon the day of sicknesse and adversitie . Thy benefits heaped upon us do not allure us to obey thee : Neither do thy judgements inflicted upon others make us afraid to offend thee . What couldest thou , O Lord , have done more for us , or what could we have done more against thee ? Thou didst send thy Sonne in the fulnesse of time to take our nature upon him , to fulfill thy law for us , and to be crucified for our sinnes : We have not followed the example of his holy life , but have every day afresh crucified him by our sinnes . And now O Lord , if we shall become our own judges , we cannot but confesse that we have ●eserved everlasting torments in hell●ire . But there is mercie with thee , O Lord ; therefore will we not despair . Our sinnes are many in number : But thy mercies are without number . The weight of our sinnes is great : But the weight of thy Sonnes crosse was greater . Our sinnes presse us down unto hell : But thy mercie in Christ Jesus raiseth us up . By Satan we are accused : But by Jesus Christ we are defended . By the law we are convicted : But by Jesus Christ we are justified . By our own conscience we are condemned : But by Jesus Christ we are absolved . In us there is nothing but sinne , death , and damnation : In him there is treasured up for us righteousnesse , life , and salvation . We are poore : He is our riches . We are naked : He is our covering . We are exposed to thy fury pursuing us : He is the buckler of our defence , and our refuge : He is the rock of our salvation , and in him do we trust : His wounds are the clefts of the rock : Give us , we beseech thee , the wings of a Dove , that by faith we may hide our selves in the clefts of this rock , that thine anger wax not hot against us to consume us : Let not thy justice triumph in our confusion , but let thy mercie rejoyce in our salvation . Pardon the sinfull course of our life past , and guide us by thy holy Spirit for the time to come : Amend what is amisse , increase all gifts and graces which thou hast already given , and give unto us what thou best knowest to be wanting . Be gracious and favourable to thy whole church ; especially to that part thereof which thou hast committed unto the protection of thy servant and our Sovereigne King Charles : Grant that he may see it flourishing in peace and prosperity , in the profession and practise of thy Gospel all the dayes of his life ; and after this life ended , crown him , we beseech thee , with a crown of immortall glorie . Let not the sceptre of this kingdome depart from his house , neither let there be wanting a man of his race to sit upon his throne so long as the sunne and moon endureth . Of this thou hast given us a pledge alreadie , in blessing the fruit of the Queens wombe . Let the Queen still be like a fruitfull vine : And let the Prince grow up like a plant in thine house . Let thy mercy be extended to the Ladie Elisabeth our Kings onely sister , and her princely issue . How long , Lord just and true , how long shall their enemies prevail , and say , There , there , so would we have it ? It is time for thee to lay to thine hand : for they have laid waste their dwelling-place . Arise , O Lord , and let their enemies be scattered , and let them that hate them flee before them . Carrie them back again into their own countrey ( if it may be for thy glorie and their good ) make them glad with the joy of thy countenance , and let them rejoyce under their own vines . We return home again , and beseech thee to be gracious and mercifull to the Kings Counsel , the Nobilitie , the Magistracie , the Ministerie , the Gentry , and the Commonaltie . Give unto those whom thou hast used as instruments for our good , rewards temporall and eternall . Forgive those that be our enemies , and turn their hearts . Forget not those that grone under the crosse . Clothe the naked , feed the hungrie , visit the sick , deliver the captives , defend the fatherlesse and widows , relieve the oppressed , confirm and strengthen those that suffer persecution for righteousnesse sake , cure those that are broken in heart , speak peace unto their consciences that are tormented with the sense of their sinnes , suffer them not to be swallowed up in despair . Stand by those that are ready to depart out of this life : When their eyes shall be darkned in the agony of death , kindle in their hearts the light of saving faith : when their ●ares shall be stopt , let thy Spirit speak unto them inwardly and comfort them : and when the house of their earthly tabernacle shall be dissolved , then Lord receive their souls . As we have made bold to make our prayers and supplications unto thee for our selves and others : So also we render unto thee all possible praise and thanksgiving for all thy benefits bestowed upon our selves and others . We thank thee in speciall for our election , creation , redemption , vocation , justification , for all the blessed means of our sanctification , and for the assured hope of our future glorification : We thank thee for our health , maintenance , and libertie , for preserving us ever since we were born , for blessing us in all that we have put our hands unto this day . Let thy mercy still be continued unto us , we beseech thee . Let the eye of thy providence which never slumbreth nor sleepeth watch over us , and let the hand of thy power protect and defend us : Cover us this night under the shadow of thy wings , that no evil happen unto us . Grant that our bodies may be refreshed this night with such moderate rest , that we may be the fitter for the works of our vocation , and thy service , the n●xt morning . Heare us , we beseech thee , for Jesus Christ his sake our Lord and onely Saviour ; in whose name and words we call upon thee further praying , Our Father which art , &c. FINIS . Notes, typically marginal, from the original text Notes for div A01645-e3390 Levit. 1● . 45 . Psal. 7.11 . 2. Co● ▪ ● . 10 ▪ Job 9.28 . Isa. 64.6 . Luk. 17.10 . Anselm . Gregory in his moralls . Isa. 55.8 . Psal. 19.12 . Austine . Hugo . Heb. 1 ▪ 14 Psal. 139.7 . Austine upon the 32 Psalme Cant. 2.14 . Heb. 12.24 . Notes for div A01645-e3740 Bernard . John 19 ▪ 1. John 2.2 . Matt. 26.38 . Matt. 27.46 . Luke 22.43 . Luke 23.31 . Bernard i● his sermo● of the pa●●sion . Notes for div A01645-e3930 Austine ▪ Isa. 59.2 . Isa. 43.25 Psal. 51.9 . Isa. 59.2 . Vers. 12. Psal. 51.2 . Psal. 41.4 . Exod. 32.32 . Psal. 51.11 . Basil upon the 33 Psal. Psal. 52.12 . Isa. 24.5 . Psal. 130.1 . Ephes. 2.1 . Luke 24.26 . Acts 14.22 . Aust. of repentance . Gen. 31.41 . Bernard . 1 Sam. 2.6 1 King. 19 11. Vers. 12. Notes for div A01645-e4440 Bernard . Anselm . Isa. 9.6 . Luke 2.21 . John 14.6 . John 14.6 Notes for div A01645-e4590 Luke 15.2 Rom. 16.20 . Isa. 53.4 ▪ 1. Cor. 1.30 . 2. Cor. 1.22 . Rev. 19.7 . Gal. 3.25 ▪ Isa. 64.6 . Act. 17.31 . Rev. 22.20 . Notes for div A01645-e4790 Bernard . Anselm . Matt. 7.7 . Matt. 7.7 . Phil. 2.13 . Psal. 139.8 . 9. 10. Anselm . Mat. 3.10 . Mat. 25.41 . Pet. 4.18 Bernard . Psal. 31.1 . Notes for div A01645-e5250 Bernard upon the Passion . Bernard . Gen. 22.12 . John 3.16 Rom. 5.10 Psal. 56.8 . Luther . Matt. 27.46 . Deut. 27.26 . Col. 2.14 . Notes for div A01645-e5490 Psal. 139.15 . Luke 10.30 . 1. Tim. 3.10 . Bernard . Clem. Alex. Rom. 8.32 . 1. Pet 1.18 . Joh. 14.2 . Matt. 8.20 . Rom. 8.34 Phil. 2.8 . Bernard . Austine . Mat. 9.12 . Mat. 1 21. 1. Cor. 1.30 . Notes for div A01645-e5810 Anselm . Gen. 8.9 . 1. John 4.16 . Rom. 5.10 8. Wisd. 11.24 ▪ 1. Cor. 13.12 . Savanar . 1. Cor. 15 ▪ 50. Kempis . Rev. 7.3 . Eph. 3.17 . Rom. 5.5 . Notes for div A01645-e6090 Isa. 53.4 . Mat. 8.17 ▪ Isa. 53.5 . 6. Psal. 16. ●0 . Psal. 32.1 . Isa. 53.8 . Joh. 17.3 ▪ Rom. 10. ● ▪ 2. Cor. 5.21 . Joh. 15.14 ▪ Ezek. 18.22 . Psal. 42.5 . Psal. 25.10 Psal. 119.137 . Psal. 42.5 . Psal. 117.2 . Ezek. 33.11 . Matt. 11.28 . Austin● . Rom. 5.20 . Notes for div A01645-e6520 Mat. 11.28 Mat. 20 . 2● ▪ Joh. 19.34 1. Joh. 1 . 9● Iren. Act. 20.28 Rom. 5.8 . ●0 . Psal. 130.1 . Joh. 6.37 . 68. Eph. 2.4 . Luk. 1.78 . Joh. 17.24 Joh. 14.2 . Psal. 84 . 4● ▪ Notes for div A01645-e6900 Joh. 15.4 ▪ Eph 2.8 . Heb. 11.4 Heb. 13.15 . Heb. 11.5 Philip. 3.20 . Heb. 11.7 8. 9. Rev. 21.2 . Psal. 39.12 Heb. 11.11 . 17. Mat. 16.24 Heb 11.20 Gen. 2● . 18 . Heb. 11.22 23. 25. 27. 28. Joh. 6.55 . Heb. 11.29 . Josh. 6. ●0 . Heb. 11 . 3● 33. Gen. 1.14 Psal. 36.9 . Joh. 15.4 . 2. Cor. 6.14 . 2. Cor. 6.15 . 1. Joh. 5.4 Notes for div A01645-e7680 Hos. 2.19 . John 2.1 . ●sa . 61.10 . Austine . Rom. 9 5. John 1.14 Mat. 17.2 . Psal. 45.2 ▪ Psal. 8.5 . Ansel● Ezek. 16.22 . Isa. 61.10 Rev. 19.8 . Gen. 29.27 . Judg. 14.1 Ezek. 16.22 . 1. Joh. 1.7 ▪ Ezek. 16.9 11. Tertull. Ezek. 16.19 . Austine . Anselm . Hos. 2.19 . Joh. 15.5 . Mat. 19 6. 1. Cor. 6.17 . Eph. 3.17 . Gal. 5.6 . Lev. 21.13 Rev. 19.7 . Notes for div A01645-e8350 Gal. 4.5 . 1. Pet. 1.20 . Luk. 2.1 . Joh ▪ 18. ●6 Tertull. Luke 2 7. Mat. 2.1 . 2. Cor. 8.9 Luke 2.9 . 13. 8. 13. 10. 14. 14. 15. 19. 13. Isa. 9.6 . 2. Sam. 6.15 . Joh. 8.56 . Gen. 18. ● ▪ Anselm . Notes for div A01645-e9030 Luk. 2.10 . Hugo ▪ Exod. 3.10 . Gen. 8.11 Rom. 5.10 Eph. 5.29 . Anselm . 2. Cor. 5.19 . Act. 20.28 Rom. 5.20 Gen. 2.23 . Eph. 5.30 . Notes for div A01645-e9480 Mat. 22.4 ▪ Exod. 16.15 . Psal. 78.24 , 25. Joh. 6.51 . Luk. 15.16 . Luk. 14.20 . 2. Cor. 11.2 . Luk. 14.18 . Mat. 19.22 ▪ 2. Kings 4.4 . Mat. 6 . 2● . Savana● . Luk. 14.19 Psal. ●2 . 20 ▪ Gen. 3.6 . 1. Joh. 2.17 . Luk 14.24 Mat. 11.28 Mat. 25.41 Gen. 19.14 . Mat. 25.8 . 10. Granat . Rev. 3.20 . 1. Thess. 5.19 . 1. Cor. 3 ▪ 17. Notes for div A01645-e10150 Tit. 3.5 . John 3.5 . Rom. 8.14 Mat. 3.17 . Mat. 10.16 Ravan . Gen. 1.2 . Gen. 17.11 . Gal. 3.27 . Rev. 7.14 . John 5.4 . Mat. 3.16 . Luther . Exod. 14.27 . Rev. 4.6 . Ezek. 47.1 Mic. 7.19 Rom. 6.4 . Joh. 5.14 . Eph. 4.23 . 2. Cor. 5.17 . Notes for div A01645-e10700 John 6.54 . 1. Pet. 1.12 . Heb. 2.16 1. John 4.13 . Matt. 26.26 , 28. Joh. 6.54 . Matt. 10.30 . Luke 10.20 . Isa. 49.16 . Isa. 46.3 . Joh. 6.51 . Psal. 34.8 . Joh. 1.16 . Joh. 6.50 . Joh. 6.58 . Joh. 6.54 . Rom. 8.1 . John 6.56 55. Isa. 55.2 . Psal. 36.8 . John 4.14 Isa. 55.1 . Isa. 55.2 . John 6.63 1. Cor. 10.15 . 1. Cor. 6.17 . John 6.5 ▪ Ephes. 5.30 . Joh. 6.56 . Notes for div A01645-e11420 Gen. 2.9 . 9. Ezek. 47.12 . Exod. 16.15 . Joh. 6.51 . 35. Exod. 28.43 . Exod. 33.11 . Col. 2.3 . Rom. 3.25 Ephes. 1.6 . Isa. 66.1 . Gen. 28.12 . Isa. 11.2 . Col. 2.9 . Ambrose . Eph. 5.29 . Eph. 5.30 Ignatius . Bernard . Exod. 13.21 . Mal. 4.2 . John. 14.23 . Gen. 2.8 . Psal. 96.11 . Notes for div A01645-e12000 Gen. 18.2 . 2. Chr. 26.16.19 . 1. Cor. 11.27.29 . 1. Cor. 11.28 . Gen. 18.27 . Bernard Deut. 4.24 Psal. 90.8 Rom. 8.32 Ephes. 5.29 . Nazian . 1. Cor. 13.12 . John 3.16 Rom. 8.32 Rev. 19.7 . Matth. 22.12 . Isa. 64.6 . 2. Cor. 5.3 Notes for div A01645-e12560 John. 20.29 . Mat. 6.21 . Col. 3.2 . Rev. 10.7 . Acts 1.12 . Exod. 19.3 . Joh. 4.20 . Gen. 13.11 , 12. Joh. 4.24 . Gen. 3.24 . Acts 1.11 . Granat . Eph. 5.23.30 . Max. of the resurrection . Eusebius . Bernard . Rev. 21.27 . Acts 1.10 Eusebius . Notes for div A01645-e13050 Acts 2.4 . Exod. 19.11 . Rom. 4.15 Acts 2.1 . Zech. 12.10 . 1. King ▪ 8.11 . Psal. 50.15 . Rom. 8.34 Gal. 4.6 . Austine . Acts 2.1 . Luk. 1.35 . Eph. 5.29 . 1. Cor. 6.17 . Mat. 5.45 . Wisd. 11 . 2● ▪ Ambrose . John 3.8 . Psal. 19.24 . Gen. 11 . 7· 2. Pet. 1.21 Notes for div A01645-e13500 Can. 6.9 . Rom. 8.9 . Gen. 7.21 . Austi●e . Exod. 10.21 . Chem. Mat. 8.23 . Chrysost. upon Mat. Mat. 21 33 Isa. 5.2 . Rev. 12.1 . Can. 4.12 . Can. 1.5 . Psal. 45.13 Matt. 8.24 Rev. 12. ●3 . Cant. 2.2 . Ambrose . John. 19.25 . Matt. 25.13 . Matt. 20.1 John 15.2 Gal. 3.27 . Mal. 4.2 . Rev. 12.1 . Notes for div A01645-e14120 Rom. 4.25 Austine . Eph. 1.4 . Deut. 4.24 1. Tim. ● . 16 . Psal. 36.9 . Luther . Psal. 33.5 . Ezek. 33.11 . ierome . 2. Cor. 1.3 Bernard . Cant. 2.1 . Matt. 11.28 . Bernard upon the Cant. Bernard upon the 116 Psal. Psal. 23.6 . Austine ▪ Savanar . Bernard upon the 31 Psal. Isa. 66.2 . Isa. 59.1 . Eph. 1.4 . 2. Tim. 2.19 . John 10.28 . 27. Heb. 3.6 . Phil. 2.13 . Notes for div A01645-e14820 Austine . Ephes. 6.16 . Exod. 17.11 . Ambrose . Hierome upon Ezek. Nazian . Bernard . Num. 7.89 . Kempis . Luke 9.29 Bernard upon the Cant. Chrysost. Matt. 7.7 . ●erth●r . 1. Cor. 10.4 . Exod. 17.6 . Gen. 8.21 Cyprian . Psal. 34.8 . Anselm . Bernard . Mat. 6.6 . Austine . Joh. 4.23 . Luk. 6.12 . Joh. 17.1 . ● . Thes. 5.17 . Luther . 1. King. 8. Mar. 14.35 Anselm . Kempis . Austnie . Notes for div A01645-e15560 Psal. 34.7 . Psal. 91.11 . 12. Luk. 1.31 Luk. 2.10 . Mat. 2.13 . Mat. 4.11 . Luk. 22.43 . 44. Mat. 28.2 . Act. 1.10 . Mat. 24.31 . Gen. 32.1 . Dan. 6.22 . Gen. 19.16 . Luk 16.22 . Act. 12.7 Hierome . Exod. 25.20 . Isa. 6.2 . Bernard . M●t. 18.10 . Basil. Heb. 1.14 . Luther . Ecclus. 10.9 . Gen. 3.15 Luk. 1.11 . Notes for div A01645-e16240 Lactant. Chrysost. Came● . Matt. 4.3 . Luk. 22.31 . Gen. 3.4 . Bernard . Austine . 1. Pet. 5.8 . Eph. 6.14 . Can. 2.14 . Joh. 14.30 Eph. 6.15 . Eph. 6.16 . Mat. 17.20 Ex. 12.13 . Mic. 7.19 . Eph. 6.17 . Gregor . Savanar . N●zianz . Matt. 4.4 . Austine . Notes for div A01645-e16770 Eccles. 12.14 . Ecclus 18.22 . Bernard . Hug● . Bernard . Petrarch . Bernard . Matt. 6.7 . Matt. 12.36 . Gal. 6.8 . Rev. 14.13 . Cyprian . Kempis . Bernard . Lud. Vives Tertull. Psal. 37.5 . Philip. 2.13 . Notes for div A01645-e17190 Bernard . Gen. 2.27 1. Kin. 3.12 . 1. Kin. 11.3 . Luk. 22.3 . 1. Sam. 1● . 14 . 2. Sam. 12.6 . Gers●● . Nazian . Austine . Bernard . Mat. 7.14 . 2. Cor. 4.7 Psal. 91.11 Eph. 4.23 Anselm ▪ Act. 14.22 Cyprian . Isidor . Bernard . 2. Tim. 4.7 . Deut. 1.35 Anselm . Matt. 24.24 . Notes for div A01645-e17780 Gregor . Bernard . Mat. 11.29 Can. 5.10 . Joh. 14.15 1. Joh. 3.8 . Gregor . Eph. 4.23 . Joh. 17.3 . Mat. 7.23 . 1. Thess. 4 3. Rom. 8.14 Gal. 5.22 . 23. Isa. 11.2 . Mat. 3.16 . Cant. 1.3 . 1. Cor. 6.17 . Mat. 19.5 . Grana● . 1. Tim. 3.16 . Mat. 16.24 . Mat. 10.22 ▪ 33. Joh. 15.2 . Eph. 3.17 . Notes for div A01645-e18410 Mat. 16.24 Joh. 12.24 Gen. 12.1 Gen. 32.24 , 31. Granat . Joh. Clim . Rev. 1.8 . Mat. 26.6 7. Joh. Arn. 1. Sam. 15.15 . Joh. 5.44 . Joh. 5.41 . Mat. 11.29 . Dan. 4.30 31. 32. 1. Cor. 4.7 ▪ Psal. 37.4 . Mat. 26.39 . Mat. 6.10 . Notes for div A01645-e18930 Mat. 11.29 Heb. 12.24 . 1. Cor. 3.16 . Mat. 8.20 . L. Vives . Austine . Rev. 20.15 . Gal. 5.24 . 1. Joh. 2.1 Notes for div A01645-e19190 Rev. 20.12 . Rev. 13.8 . Joh. 12.48 . Luk. 16.9 . Bernard . Nazianzen . Mat. 5.8 . Camer . Bernard . Rev. 13.8 . Nil . Bish· Cyprian . Gregor . Bernard . Mat. 10.36 . Lud. Vives Chrysost. Bernard . 2. Tim. 4.7 . Notes for div A01645-e19660 Bernard . Ecclus 10 9. Kempis . Bernard . Mat. 11.29 Cant. ● . 1 . Austine . Bernard . Psal. 113.5 . Bernard . Heb. 11.3 . Kempis . ●ev . 4.4 . 10 Isa. 6.2 . Luke 24.26 . Gen. 3.24 Granat . Beda . Bernard . Notes for div A01645-e20160 1. Tim. 6.10 . Savanar . Bernard . Lud Vives . Mat. 6.33 . Colos. 3.5 . Gen. 25.33 . Mat. 26.15 . Mat. 13.22 Austine . Billius . Mat. 6.26 . 1. Tim. 6.7 . Gregor . Austine . Leo. Bernard . 1. John 3.16 . Mat. 25.40 Austine . Mat. 25.41 , 42. 2. Cor. 9.6 Nazianz. Mat. 25.33 . Ps. 119.36 Notes for div A01645-e20830 Jam. 2.26 . Gal. 5.22 . Col. 3.14 . 1. Kin. 6.21 . Luther . 1. Joh. 4.8 Rom. 14.23 . Bernard . Cant. 8.6 . 1. Cor. 13.1 . 1. Cor. 8.1 1. Cor. 13.2 . 4 4 4 5 4 5 5 5 5 6 7 Bernard . Ofiand . L. Vives . Austine . Notes for div A01645-e21530 Berosus . ● . Cor. 6.19 . 15 17 16 Gen. 19.11 . Rev. 14.11 . Rev. 22.15 . Granat . Beda . Bernard . Hierome ▪ 2. Sam 11.2 . Gen. 39.8 . Hugo . 1. Cor. 4.5 Matt. 12.36 . Bernard . Bonavent . Bernard . Matt. 11.29 . Erasmus . Mat. 5.28 . Bernard . Camerar . ● . Cor. 6.18 . Notes for div A01645-e22110 Seneca . Gen. 23.4 Ambrose . Gregor . Bernard . Austine . ●evel . 14. ●3 . Heb. 9.27 Bernard . Austine . Sol. Salam . Sidonius . Gal. 5.17 . Nazia●z . Bapt. Mant. Gregory ▪ Jon. 4.7 . Austine . Notes for div A01645-e22570 1. John 2.15 . 1. Cor. 7.31 . 2. Pet. 3.10 . Rom. 8.20 . John 5.44 . Gal. 1.10 . Kempis . Joh. 6.15 . Joh. 18.5 . Bernard . Luke 24.26 . Bernard . Kempis . Bernard . L. Vives . Kempis . Bernard . Job 1.21 . Dionys. Bernard . Mat. 6.21 . Austine . Gen. 19.26 . Mat. 4.22 . Gregory . Bernard . Granat . Gen. 22.3 . Bernard . Notes for div A01645-e23240 Matt. 4.1 . Josh. 23. Di●nys ▪ Gen. 22.10 . 12. Mat. 8.24.26 . Judg. 7.4 . Bernard . Matt. 13.22 . Acts 7.56 . Isa. 57.15 . Psal. 61.16 . 16. Tob. 6.8 . 1. Cor. 13.12 . Bernard . Greg. Nyss. Isa. 66.13 . Weller . Luke 10 ▪ 34. Notes for div A01645-e23690 Heb. 10.29 . Matt. 26.56 . Matt. 27.21 . Matt. 26.38 . Matt. 27.46 . 29.34 . Psal. 22.16 . John 19.34 . Acts 14.22 . Luke 24.26 . Rom. 8.18 Eccles 12.14 . Isa. 25.8 . Rev. 7.17 . Dionys. 2. Sam. 5.5 Job 2.8 . Matt. 3.4 . John 19.25 . Matth. 5.11 , 12. Maca● . Heb. 12.6 . Bernard . 1. John 2.2 . Isa. 57.1 . Psal. 116.15 . Cant. 1.5 . 4.12 . Cant. 4.16 . 5.10 . Notes for div A01645-e24390 Rev. 19.7 . Psal. 39.12 . Psal. 55.5 . 2. Cor. 4.7 Matt. 26.41 . Rom. 7.23 . Psal. 55.5 . Gen. 3. John 13.27 . Psal. 55.5 . 1. John 5.19 . Psal. 55.5 . Phil. 2.13 . Psal. 117.2 . 2. Tim. 2.16 . Jam. 1.17 . Heb. 12.24 . Luke 1.79 Rom. 11.26 . 1. Pet. 1.5 . 2. Cor. 12.9 . Rom. 11.6 Austine . Bernard . Hos. 1.39 . Notes for div A01645-e25000 Job 1.21 . 2. Cor. 4.16 . Eccles 11.3 . Psal. 119.37 . ●rent . Rom. 6.23 . 1. Cor. 6.17 . Exod. 1● . 18 . Rev. 20.14 Rom. 8.38 1. Cor. 6.19 . 1. Pet. 1.23 . Notes for div A01645-e25370 ●xod . 15. ● . 25. Isa. 11.1 . John 8.51 . Ambrose . Ter. of patience . Cyprian· Austi●● . Luke 2.29 . Phil. 1.23 Cyprian . Rev. 7.29 . Rev. 7.17 . Rev. 21.4 . Rev. 14.13 . Rev. 15.3 . 2 7 Cyprian . John 14.28 . Phil. 1.21 . Rev. 14.13 . Bernard . Austine . Bapt. Mant. Tertull. Austine . Isa. 57.2 . Psal. 113. ● . Notes for div A01645-e26120 John 5.22 Carthenius 1. Cor. 4.5 Job 94.28 . Isa. 34.4 . Isa. 24.23 . Job 15.15.16 . 1. Pet. 4.18 . Joh. 5.22 . Joh. 3.56 . Matth. 18.14 . Gen. 18.27 . Matt. 18 ▪ 11. Joh. 1.29 1. John 2.2 . John 14.30 . John 15.4 Deut. 27.26 . Gal. 3.13 . Matt. 25.34 . Rom. 8.34 Col. 2.14 . John 5.24 Mar. 9.24 . Luk. 17.5 . Joh. 5.22 . Matt. 11.27 . Rom. 8.32 Eph. 5.26 . Eph. 5.29.30 . Notes for div A01645-e26880 Austine . Anselm . Matt. 13.43 . Matt. 22.30 . Matt. 25.23 . Bonavent . 1. Cor. 13.12 . Pelarg. Bonavent . Austine . Bernard . Luke 24.35 . Rev. 21.23 . Berthor . 1. Kings 6.7 . 1. Pet. 2.5 . 1. Ki●● 10.2 . 〈◊〉 9.9 . 〈…〉 17 Bernard . 〈◊〉 11. Ber● ▪ 〈◊〉 . 13. ●●rian . Rev. 21.27 Rev. 22.2 . 14 Rev. 19.9 . Rev. 22.17 Eph. 1.14 . Rev. 21.1 . 2. Cor. 5.1 . Notes for div A01645-e27590 Joh. 14.2 . Psal. 39.12 Gen. 47.9 . Phil. 3.20 . Psal. 27.13 . Psal. 39.7 . Psal. 42. ● . Psal. 42.1 . Austine . Psal. 16.11 Psal. 36.8 . 9 Austine . Bernard . 1. Cor. 15.28 . Cant. 2.14 Psal. 45.2 . Psal. 8.5 . Bernard . Austine . Psal. 36.9 . Mat. 22.30 . 1. Joh. 3.2 ▪ Rev. 21. ●2 Joh. 1.29 . Rev. 13.8 . Rev. 21.23 . Joh. 1.12 . Rom. 8.17 Psal. 16.5 . Gen. 15.1 . Act. 17.28 ▪ 1. Cor. 3.16 . Austine . Notes for div A01645-e28240 Matt. 22 . 30· 1. Cor. 2.9 Gen. 32.30 . Rev. 7.9 ▪ Judg. 13.22 . Dan. 7.10 Isa. 61.10 . Austine . Rev. 5.5 . Aust. upon ●he 50. Psal. Rev. 7.16 . ●7 . Joh. 7.38 ▪ Isa. 25.6 . Mat. 26.29 Joh. 6.63 1. Cor. 15.54 . Rev. 7.17 . Rev 21.1 . Austine . Matt. 22.30 . Col. 1.16 . 1. Cor. 15. ●● . 1. Tim. 6.16 . Psal. 104.2 . Phil. 3.21 ● . Cor. 15 42 43 44 Dan. 12.3 . Notes for div A01645-e29010 Carthenius Mat. 22.14 Bernard . Luk. 16.24 Bernard . Polycarp . Mat. 25.10 . Granat . Revel . 6.16 . Rev. 16.20 . Notes for div A01645-e29300 Paulinus . Bernard . Isidor . Gregor . Gen. 1.26 . Dionys. Carthus . Gregory in his Morals Rev. 9.6 . Kempis . Notes for div A01645-e29570 Hos. 2.19 . 2. Cor. 1.22 . Rev. 20.5 , 6. Ma● . 16.2 . Psal. 111 . 1● . Joh ▪ 5.24 . Rom. 4.25 Mat. 28.2 . 〈◊〉 . 38.13 . ●6 . 17. Mat. 28.2 . Luke 15.7 Luther . Luke 24.15 . Rom. 8.14 Gal. 5.25 . Heb. 9.14 . Notes for div A01645-e32690 Psal. 51 . 5· Job 14.4 . Rom. 7.23 Titus 2.5 . Matt 15.19 . Psal. 143.2 . Psal. 51.1 . Psal. 42 8. Isa. 9.6 . 1. Cor. 1.30 . Psal. 90.8 . Psal. 25.7 . Jer. 31.34 . Gen. 6.5 . Pro. 24.16 Psal. 19.12 . Phil. 2.8 . Luk. 2.42 . Prov. 24. ●● . M●tt . 26. ●1 . Rom. 7.19 Isa. 64 6. Psal. 130.3 . Psal. 143·3 . Job 9 3. Exod. 20.1 . Rom. 7.23 Jo● . 4.23 . Joh. 6.51 . Isa. 53.9 . Exod. 20.12 . Mat. 5.28 . Isa. 53.9 . 1. Pet. 2.22 . Rom. 3.28 . 2. Tim. 2.1 . Ezek. 3.21 . Mat. 10.28 . Psal. 118.22 . Luke 15.18 . 19. Rom. 6.23 Cant. 2.14 Psal. 19.12 . Psal. 42.2 . Rom. 5.1 . 1. John 3.20 . Col. 2.14 . Psal. 51.17 . Mat. 11.28 . Psal. 130.1 . Psal. 130.1 . Mic. 7.19 . Psal 38.3 . Luk. 15.19 . ●om . 2.4 . Rom. 13.12 . 2. Cor. 7.1 Psal. 51.1 . Gen. 37.33 . Isa. 53.5 . Matt. 27.46 . Notes for div A01645-e34720 Job 10.8 . 9 10 11 12 Psal. 139.13 14 15 16 17 18 Mat. 5.45 . Hag. 2.8 . Col. 1.14 . Luk. 15.8 . Gal. 4.4 . Prov. 8 . 3● Gal. 4.4 . Isa. 7.14 . Heb. 2.16 . 1. Tim. 3.16 . Isa. 9.6 . Eph. 5.30 . Mat. 22.2 . Isa. 49.16 . Matt. 27.46 . Eph. 5.8 . Luk. 1.79 Psal. 36.11 . John 1.9 . Mat. 5.15 . Isa. 52.7 . Nah. 1.15 Rom. 10.15 . Rom. 11.25 . Psal. 119.105 . Isa. 65.2 . Rev. 3.20 . Rev. 2.5 . Wisd. 11.23 . Rom. 2.4 . Bernard in his 2 Serm. of the seven loaves Grana . in the 2 book of the life of Chr. chap. 2. Jer. 13.23 Jer. 31.19 Eph. 2.5 . Isa. 53.6 . Grana . out of August . meditations . Joh. 6.37 Luke 15.13 . Joh. 1.13 . Cant. 1.2 . Eph. 6.25 . Luke 15.23 . Rom. 5.21 Isa. 65.2 . Isa. 38.17 . Rev. 6.12 . 2. Pet. 2.20.22 . 2 Pet. 2.21 . 22. 2. Cor. 12 ▪ 9. Psal. 94.10 Mat. 4.41 Matt. 7. ● . Mat. 28.19 . 1. Joh. 17 Psal. 51.7 . Hos. 2.19 . Eph. 1.14 . Mat. 3.16 . Joh. 6.54 . 50 ▪ Hilar. in his 8. book of the Trinitie , pag ▪ 141. Psal. 34.7 . Zech. 2.5 . Psal. 91.11 . Lam. 3.22 Psal. 121.4 . Bern. in his 2 serm of the 7 loaves , p. 181. Bonavent . in the 7. book of his Compend . cap. 32. Rom. 8.24 . Rom. 5.5 . Psal. 91.15 . Psal. 117.2 . Psal. 23.6 . Notes for div A01645-e37340 Rom. 7.17 . Rom. 6.12 Psal. 90.8 . Rom. 7.23 Gal. 5.17 . Mat. 26.41 . Judg. 6.6 . Eph. 3.16 . 1. Cor. 15.50 . Rom. 8.13 Gal. 5.24 . Luk. 17.5 . Isa. 42.3 . 2. Cor. 4.7 ▪ Luk. 21.33 . Eph. 3.17 . Gal. 2.20 . 1. Joh. 5.4 . Matt. 5.16 . Heb. 6. ● 2. Tim. 1.12 . Bern. Serm 3. of the fragments of the 7 loaves , col . 183. Phil. 1.9 . Heb. 4.16 Psal. 18.2 . Rom. 5.3 . 4 5 Psal. 31.1 . 1. Joh. 4 8. Psal. 18.1 , 2. Joh. 14.15 . ● . Joh. 4.20 . 1. Joh. 4.20 . Psal. 1●3 . 7 . Isa. 63.3 Psal. 110.7 . Rom. 8.29 . Rom. 8.18 Psal. 91.15 Rom. 2.4 . 1. Pet. 2.23 . Gen 18.27 Matt. 11.29 . Ecclus 28. ●· Matt. 8.35 Eph. 4.26 . Ephes. 3.7 . 1. Cor. 3.16 . 1. Cor. 7.34 . Heb. 2.14 . Eph. 4.30 . Bernard of conversion , chap. 2. 1. Cor. 7.31 . 1. John 2.16 . Luk. 15.16 . 1. Joh. 2.25 . Mat. 6.21 . Psal. 55.6 . Mat. 16 , 24. Mat. 5.16 . Mat. 6 ▪ 10. Mat. 10 . 2● 1. Joh. 5.4 . 2. Cor. 1. ● Psal. 94.19 . Rev. 7.17 . Acts 7.56 . Luk. 22.43 . 2. Kings 4.2 . Psal. 7● . 26 . 2. Cor. 7.5 Rev. ● . 5 . 2. Cor. 12 9. 1. Cor. 6.3 Heb. 9.27 . 2. Cor. 5.1 . Luke 22.44 . Eph. 6.16 ▪ Luke 23.46 . Psal. 32.1 . Mic. 7.19 . 1. Sam. 25.29 . Notes for div A01645-e39840 Psal. 36.9 . Psal. 80.15 Isa. 5.2 . Eph. 4.11 . 1. Pet. 4.11 . Acts 20.28 . Joh. 21.15 Bern. 2. sermon of the resurrection , col . 134. Heb. 13.17 . Greg. 3. book of Pastorall Cure , cap. ● . Mat. 9 38. Act. 16.14 John 12.48 . Heb 4.2 Isa. 55.11 1. Cor. 3 7 M●t. 13.4 . Luke 8.14 13. Dan. 2.21 . Rom. 13.1 ▪ Isidor . 3. book , 48 chap. 1. Tim. 2. ● Prov. 20.12 . 1. Tim. 5.5 Heb. 13.4 . Tob. 3.8 . Gen. 2.20 . Eph. 5.3 ▪ Eph. 6.4 . Eph. 6.5 . Mat. 10.42 . 1. Cor. 9. ●● . Mat. 5.44 . Jam. 4.14 . ●om . 12.8 . ●ph . 4.4 . Eph. 4.5 . Acts 9.5 . 1. Tim 4.10 . 1. Tim. 2.1 . Psal. 145.14 . Psal. 68.5 . Mat. 5.10 Matt. 16.12 . 
A51405	----	The Countess of Morton's daily exercise: or, A book of prayers, and rules how to spend the time in the service and pleasure of Almighty God. Morton, Anne Douglas, Countess of, d. 1700. 1679 Approx. 56 KB of XML-encoded text transcribed from 71 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A51405 Wing M2817A ESTC R216837 99828553 99828553 32982 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51405) Transcribed from: (Early English Books Online ; image set 32982) Images scanned from microfilm: (Early English books, 1641-1700 ; 1931:7) The Countess of Morton's daily exercise: or, A book of prayers, and rules how to spend the time in the service and pleasure of Almighty God. Morton, Anne Douglas, Countess of, d. 1700. Hammond, Henry, 1605-1660. The ninth edition. [168] p. : port. printed for R. Royston, bookseller to His most Sacred Majesty, London : 1679. Includes: "The last words of the reverend, pious, and learned Dr. Hammond" (G¹-¹² ), with individual dated title page. Signatures: A-G¹² . Cataloged copy imperfect; lacking: B3-B10, C1, D1-D11. Frontispiece = portrait of the Countess of Morton. Copy imperfect, lacking: B3-B10, C1, D1-D11. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Prayer-books and devotions -- English -- Early works to 1800. Prayers -- Early works to 1800. Devotional exercises -- Early works to 1800. 2005-12 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2007-01 Ali Jakobson Sampled and proofread 2007-01 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion The Countess of Morton portrait of the Countess of Morton THE Countess of MORTON's DAILY EXERCISE : OR , A BOOK OF PRAYERS , AND RULES How to spend the time in the Service and Pleasure of Almighty God. The Ninth Edition . LONDON , Printed for R. Royston , Bookseller to His most Sacred Majesty . 1679. TO The Right Honourable The Lady ANNE Countess of MARESHALL : AND To the Pious Memory of Her Excellent Mother The Lady ANNE Late Countess of MORETON : By whose earnest desire and Religious care , this BOOK was framed , and made her devout exercise whilest she lived , recommending the Transcript and use thereof to many others , and particularly to her who now publisheth and presenteth it to the Religious and private use of all Devout Persons , according to the desire of the Honourable LADY , to whom it is Dedicated , By Her Ladiship 's most humble Servant , M. G. I Have perused this Book , and finding nothing in it but what may tend to the increase of Private Devotion and Piety , I recommend it to my Lord , the Bishop of London , for his Licence to have it Printed . JO. DURESME . Imprimatur , Tho. Grigg , R. P. D. Humfr. Ep. Lond. à sac . Dom. Ex aedibus Lond. Mart. 28. 1665. PSAL. 55. 18. In the Morning and Evening , and at Noon-day , will I pray , and that instantly ; and he shall hear my voice . PRAYERS IN THE MORNING . In the Morning . At Uprising . EVery day let the first thing you do , and the first word you speak , tend to the worship and acknowledgment of Almighty God. For upon our first thoughts commonly the thoughts and actions of the whole Day do depend : Therefore when you first awake in the Morning , lift up your heart to God , and say , I. BLessed be the most Holy , Glorious , and Undefiled Trinity , now and for evermore . II. Blessed art thou , O Lord , who enlightnest mine eyes , and sufferest me not to sleep in death . III. Blessed art thou , for thou hast created all things and for thy Will 's sake they are , and were created . IV. The Almighty Lord be now and evermore my defence , and vouchsafe to bless and preserve me from all evil this day and for ever . Amen . When you are risen , Retire your self , and humbly kneeling , adore God , and say , O Holy Lord God Almighty , before whom all knees do bend , and to whom all Creatures in Heaven and Earth do bow and obey ; behold , here I prostrate myself before thee , adoring the divine Excellency of thy sovereign and infinite Majesty , with all the powers of my Soul , submitting my self with all lowliness and reverence to the greatness of thy Dominion and Power , and desiring nothing more than faithfully to serve thee all the days of my life ; for Thou art only holy , thou only art the Lord : and glory be to thee , O Lord , most High. Amen . Having thus made your Adoration and submission to God , let these be your Prayers and Devotions every Morning . OUR Father which art in Heaven , Hallowed be thy Name . Thy Kingdom come . Thy will be done in Earth as it is in Heaven . Give us this day our daily bread . And forgive us our trespasses , as we forgive them that trespass against us . And lead us not into temptation ; But deliver us from evil . For thine is the Kingdom , and the Power , and the Glory , for ever and ever . Amen . A Confession of Sins , and Prayers for Pardon . I. ALmighty God , unto whom all hearts be open , all desires known , and from whom no secrets are hid ; I come unto thee in the multitude of thy mercies , and in thy fear do I cast my self down before thee , most humbly lamenting my sins , and craving of Thee , the God of all mercy and goodness , perfect remission and forgiveness , through Jesus Christ our Lord. Amen . II. O Thou Maker of all things , and Judge of all men , I acknowledge and bewail the many and manifold sins which from time to time I have most grievously committed , by my thoughts , words , and deeds against thy most holy Commandments , provoking thereby most justly thy wrath and indignation against me . I do earnestly repent , and am heartily sorry for these my misdoings . O rebuke me not in thine indignation , neither chasten me in thy heavy displeasure ; but have mercy upon me for thy Goodness , have mercy upon me , and forgive me all that is past : and grant that I may always study to serve thee , and please thee hereafter in all godliness and pureness of life , to the Honour and Glory of thy Blessed Name , through Christ our Lord. Amen . The Psalm . THe Lord is loving unto every man , and his mercy is over all his works . He forgiveth us all our sins , and hath compassion upon all our infirmities . His Loving-kindness is better than life it self , and therefore shall my soul praise him . Blessed art thou , O Lord , who wilt not cast out my Prayer , nor turn away thy mercy from me . As long as I live will I magnifie thee on this manner , and lift up my hands in thy Name . Glory be to the Father , and to the Son , and to the Holy Ghost ; As it was in the beginning , &c. The Lesson . TAke heed that ye walk circumspectly , redeeming the timebecause the days are evil . Be fervent in good works , and serve the Lord with all gladness of heart . Be patient in tribulation , and continue instant in prayer . Be courteous and meek ; and as much as lieth in you live peaceably with all men : and whatsoever ye would that others should do unto you , do so to them ; for this is the Law and the Prophets . The Hymn . VOuchsafe , O Lord , to keep me this day without sin . To shut and close my wandring eye , Lest it let in Vanity . To keep my heart as pure and free From fond and troubled Fantasie ; To guide my Tongue , so that no strife May breed disquiet in my Life : To keep all harm , all ill away , While I duly spend the day . Or this . O Holy Ghost , my Soul inspire , And lighten with Celestial Fire . Thy blessed Unction from above Is Comfort , Life , and Fire of Love. Anoint and clear my soiled Face With the abundance of thy Grace . Be thou my joy , my rest , my home , Where thou art so , no ill can come . Teach me to know the Father , Son , And thee of Both to be but One : That day by day , all my Life long This may be my endless Song ; To Thee all Honour , Praise , and Merit , Father , Son , and Holy Spirit . Amen . A Devout Confession of our Christian and Catholick Faith. With Explications and Prayers relating thereunto . I. I Believe in thee , O God the Father Almighty , Maker of Heaven and Earth ; loving thee as my Father , reverenceing thee as the Almighty , and committing my Soul and my Body to thee as to a faithful Creator . Thou art worthy , O Lord , to receive Glory , Honour , and Power ; for thou hast created all things , and for thy Will 's sake they are , and were created . II. I believe in Thee O thou King of Glory , the everlasting Son of God the Father , and our Lord Jesus Christ , the Great Mystery of Godliness , God manifest in the Flesh , and sent into this World for our eternal Salvation in the World to come . III. I believe that thou wast conceived by the Holy Ghost , and born of the Blessed Virgin Mary without spot of sin , thereby to cleanse us from all sin . IV. I believe that thou didst suffer what otherwise we must have suffered for ever . That thou wast crucified to set us free from the Curse of the Law. That thou didst Dic , and thereby take away the sting of Death . That thou wast buried in the Grave , and hadst the Victory over it ; to assure us that our Bodies shall not corrupt there for ever . V. I believe that thou didst descend into Hell , to triumph over it , and to free us from the fear of ever coming into that Place . That the third day thou didst rise again from the dead in our Nature , the First-fruits of them that are asleep in their Graves , who are thereby assured that they also shall not sleep there for ever . VI. I believe that thou didst ascend up into Hea - bring forth the fruits of the Spirit , and ever seek thy Honour and Glory . Good Lord , I beseech thee to hear me . That it may please thee to have mercy upon all Men. Good Lord , I beseech thee to hear me . That it may please thee to save and preserve our most Gracious King , and All his Royal Family . Good Lord , I beseech thee to hear me . That it may please thee to reduce them that have gone astray from thy ways , to comfort them that are in sorrow , to relieve them that are in need and tribulation , and to amend all our Lives according to thy Holy Word . Good Lord , I beseech thee to hear me . O Lord God , Lamb of God , Son of the Father , that takest away the sins of the World , Have mercy upon me , and grant me thy Peace . Amen . RULES AND PRAYERS FOR THE AFTERNOON . Advertisements . Rules and Advertisements . I. AFter this , you may pass the rest of the Day in what lawful Recreations or imployments you judge to be meet for you . II. Spend some while before Night in Reading , and read with attention : but let your Books be chosen with advice and care , for your instruction and knowledge in all good things , and specially for your Spiritual Benefit . V. If you have the Government of a Family , take special heed that they live not disorderly or idlely , to the offence of Almighty God , and the scandal of others . VI. And forget not ( as often as you can ) to be present and to assist at the publick Offices and Divine Services of the Church , there to attend and perform the Homage and Worship of Almighty God , and to be instructed in his holy Word : for that is a Duty and a Service most highly pleasing to him . VII . Remember ( and you will much help your self , if you remember it ) that you are continually in the presence of God , and ought to live continually in his fear , and in obedience to his Commandments . VIII . Upon all occasions offered to you , exercise your Charity , and let not the day pass you without some good work done by you , either of real Honour to God , or of real Charity to them that want it . After-Noon . After-Noon retire you self a while , and use the Psalm , Lesson , Hymn , and Prayers following . UNto thee I lift up mine eyes , O thou that dwellest in the Heavens : my Soul waiteth still upon thee , that thou mayest bless me . O hearken thou unto the voice of my calling , my King and my God ; for unto thee do I make my Prayers . Shew Thou me the way that I should walk in , and teach me to do the thing that pleaseth thee . I will take heed to my ways , that I offend not in my tongue ; and I will make a covenant with mine eyes , that they behold not vanity . O let not my footsteps erre from the path of thy Commandments . But let my delight be in walking after the Precepts of thy Law. Thy Law is an undefiled Law , converting the Soul , and giveth light unto the eyes . Keep thy Servant from all presumptuous sins , that they may not get the dominion over me ; and cleanse thou me from all my secret faults . That so I may be acceptable in thy sight , O Lord , my Strength and my Redeemer . Glory be to the Father — The Lesson . IF sinners entice thee , do not thou consent unto them . These things doth the Lord abhor : A prood look and a lying tongue , an heart that deviseth wickedness and mischief , a false witness that speaketh not the truth , and whosoever soweth discord among others . In the multitude of words there will be sin . Keep innocency , and do the thing that is right , for that will bring a man peace at the last . Let the same mind be in you that was in Christ Jesus ; and confess him to be the Lord , who was obedient to the Death of the Cross for the Redemption of Mankind , unto the Praise and Glory of God the Father . The Hymn . WHO more can crave , Than God for me hath done , To free a Slave That gave his only Son ? Bless'd be that Hour when he repair'd our loss I never will Forget my Saviour's Cross . The Prayers . I. O God , who knowest the frailties and infirmities of my weak nature , and in the midst of how many Dangers I live , being continually subject to the deceits of the World , the Flesh , and the Devil , and having no Power of my self to help my self , mercifully look upon me : and because I cannot continue in safety without thy Succour , preserve me evermore by thy help and Goodness , and keep me both outwardly in my Body , and inwardly in my Soul ; that among the sundry and manifold Dangers of this World , my Heart may be set to attain everlasting Salvation , and my Affections may surely there be fixed where true Joys are to be found , through Jesus Christ our Lord. Amen . II. O God the strength of all that trust in thee , mercifully accept these my humble Supplications and Prayers ; and grant me the help of thy grace , that I may please Thee both in Will and Deed , and obtain thy Peace all the days of my Life , through Jesus Christ our Lord. Amen . III. ALmighty and everliving God , I give Thee most humble thanks , for that Thou hast vouchsafed favourably to call me to the knowledge of thy Grace , and Faith in Thee . Increase this Knowledge , and confirm this Faith in me evermore . Give me the comfort of thy Holy Spirit , and multiply upon me thy manifold Gifts of Grace , the Spirit of Wisdom and Understanding , the Spirit of Counsel and Ghostly Strength , the Spirit of Knowledge and true Godliness ; and fulfil me , O Lord , with the Spirit of thy holy Fear , through Christ our Lord. Amen . PRAYERS AT NIGHT AND BED-TIME . Retire your self again . AND when you have thought upon all the day past , how you have spent it , that is , what good or evil Actions you have done , and what bad inclinations you have resisted or amended , asking God pardon for all your offences , use these Prayers . The Psalm and Prayers . LEt my Prayer be set forth in thy sight , O Lord , as the Incense ; And the lifting up of my Hands be as an Evening Sacrifice . In thee hath been my hope all the Day long , and under the shadow of thy wings shall be my refuge day and night for ever . Glory be to — I. O Thou Brightness of Eternity , by whose Providence both the Day and the Night were created and governed , and who hast made the outgoings of the Morning and Evening to praise Thee , mercifully vouchsafe to let the Light of thy Countenance shine upon me with the blessed Beams of thy Goodness and Mercy , that neither the Prince of Darkness may have any power over me , nor the Works of darkness overwhelm me ; but that by thy mighty Protection I may be defended both in Body and Soul from all the perils and dangers of this night , and for evermore , through Jesus Christ our Lord. Amen . II. MAke me to remember that the Darkness hideth nothing from Thee , but that to Thee the Night shineth as clear as the Day , to Thee the Darkness and the Light are both alike . III. OBe thou merciful unto me , and bless me ; shew me the light of thy Countenance , and be merciful unto me . IV. INto thy hands I commend my self , my Soul , and my Body , and all that is mine , for thou hast made and created them , and thou hast redeemed us , O thou Lord God of mercy and truth . V. THou hast Created all things , and for ●hy Will 's sake they are , and were created . VI. O Send thy Light and thy Truth , what they may preserve me , and save me , for thy Mercie 's sake . Lord have mercy upon me . Christ have mercy upon me . Lord have mercy upon me . God the Father bless me . God the Son defend me God the Holy Ghost pr●serve me now and f●● evermore . Amen . Rules and Advertisements . AFter this speak not unnecessarily to any before you go to sleep . Remember that your Bed is a representation of the Grave , and Sleep an Image of Death . It behoves you FORMS OF CONFESSIONS AND PRAYER TO ALMIGHTY GOD , FOR The Forgiveness of Sins . in reverencing his Power and Majesty as I should . Yea , I have sometimes doubted of him , misbelieving his Promises , and not trusting to his Help . I have made Flesh my arm , and put my confidence in the pleasing Vanities and uncertain Prosperities of the World. I have otherwhile been full of roving and unlawful imaginations concerning God , and full of wandring thoughts in his Service . II. I have often framed to set up to my self divers Imaginations and Forms of God's Worship and Religion , which he hath not set and established in his Church . I have been negligent in giving him his external Worship and Honour , not falling down before him with that inward reverence of Spirit and Truth , nor with that outward Order and Humility of my Body which is requisite always to be shewed forth and done before Him. III. I have often drawn near unto him with my lips , when my heart hath been far from him . I have too frequently , vainly , & inconsiderately used his great and fearful Name and in the eagerness of my Spirit I have not abstained from abusing it with rash Oaths and Execrations . My Vows and Promises that I have made in his Name , I have not performed : Those holy things whereon his sacred Name is set & imprinted ; I have not duly regarded ; and through my presumptuous vanities , I have been an occasion to make his Name be evil spoken of , and prophaned by others . IV. I have often absented my self from the publick Worship and Service of his Holy Assemblies & Sanctuary ; vainly mispending the days that are hallowed to the honor of his great Name . V. I have not carried that reverence and regard , nor given that due obedience which I ought to them whom God hath placed over me , seeking rather my own will and pleasure , than submitting my self to their lawful precepts , and advice . I have too much unregarded the Persons of my Betters , and been unthankful to them that have deserv'd well of me . VI. I have not done to all others , as I would that they should do to me ; I have envied their welfare , the better and more prosperous Life of others above my own . I have often let the reins of my Passion loose to anger , malice , and revenge ; uncharitably delighting in the mischief and destruction of my own private or peculiar Enemies . When out of my abundance I might have relieved others that were in want , I have many times neglected it . VII . I have often suffered my fancy and affections to wander licentiously : I have not held mine Eyes nor mine Ears nor my Tongue from vanity . I have not carefully eschewed the occasions and enticements to corrupt and vain affections : I have not preserved my Body in that Holiness , Honour , and Purity which becometh the Temple of God. VIII . I have not reckoned Godliness to be my greatest Gain , nor been content with that which I have . IX . I have listened to Flattery , and used it towards others : of many I have had evil suspicions , and given rash judgment upon them . Upon my self I have set a greater value than I deserved , and seemed better than I was , that I might gain a false reputation from others . And I have often suffered truth to be gainsaid . X. I am guilty of many inordinate desires and irregular affections . And wo is me that in all these things I have offended : For if in all these things my Heart should not condemn me , God is greater than my Heart , and knoweth all things . But I confess them , and confessing am sorry for them , and being sorry for them , am ready to leave them , his Grace thereunto assisting me ; and not only to leave them , but to judge my self for them : with all religious lowliness and alacrity , submitting my self freely to the pious directions and advice that shall be given me by my Spiritual Governors and Ministers of God , for shewing forth the fruits of my sorrow and repentance , meet for amendment of life . And though I be altogether unworthy , yet for the Worth and Merits of my Saviour , in whose Merits and Mercy I put my whole Trust and Confidence , being ( as he is ) the Propitiation not only for my sins , but for all the sins of the world , I most humbly crave pardon and absolution from them , and from all my other sins which I may have now forgotten , and whereof my Conscience may be afraid . MEDITATIONS AND PRAYERS AT THE Holy Communion , Referring to I. PURITY . II. FAITH . III. CHARITY . Meditations and Prayers at the Holy Communion . I. Purity . I Will wash my Hands in innocency , O Lord , and so will I go to thine Altar ; I will come into thine House in the multitude of thy mercies , and in thy fear will I worship , thee toward thy holy Foot-stool . For Christ our Passeover is offered ; Let us therefore keep the Feast not with the Leven of malice & wickedness , but with the unlevened Bread of Sincerity and Truth . The Prayer . O Lord , cleanse the thoughts of my heart by the inspiration of thy Holy Spirit , that my Body may be made clean by the pure Body of my Saviour Jesus Christ , once offered upon the Cross , and that my Soul may be washed by his most precious Bloud there shed for me , and that He may abide with me for ever . Amen . II. Faith. I believe ; Lord , help mine unbelief . I Believe that God our heavenly Father did of his tender mercy give his only Son Jesus Christ to suffer death upon the Cross for the Redemption of the world . I believe that he made there by the Oblation of himself once offered , a perfect Sacrifice and satisfaction for our sins . I believe that this Sacrament was ordained for the continual remembrance of that his Death and Sacrifice , and for the benefits we all receive by it . I believe that I shall here partake of the spiritual Food and most precious Body and Bloud of Christ , the Bread of Life that came down from Heaven , the Bloud that hath been carried up into the holy places , and the Cup of Eternity . For they that eat of this Bread and drink of this Cup , shall live for ever . The Prayer . O My God , what are we , that thou so regarded us to give thy self for us , to give thy self to us , to be one with us , that we may have life in us , even life immortal , which will quicken us , and raise us up at the last day ? O my Lord , I am not worthy , not worthy the least of thy Mercies ; how much less of this , which is the greatest , greater than the World , greater than the Heavens , greater than all the Treasures of Heaven and Earth ; but , I beseech Thee , look upon me in the Greatness of thy Mercies , not weighing my Merits , but pardoning mine offences . Amen . III. Charity . THis is a Sacrament of Love , and this is thy Commandment , that we should love one another , even as thou hast loved us : for we being many , are one Body , whereof Christ our Lord is the Head. The Prayers . O Thou Blessed and undivided Trinity , whichteachest us that all our doings without Love and Unity are nothing worth , send into all our hearts that most excellent gift of Charity , and inflame our Souls with the Celestial Fire of thy Love , that living together in unity of Spirit and the bond of Peace among our selves , we may perfectly love Thee , and worthily magnifie thy Holy Name , through Christ our Lord. Amen . A Litany Privately to be used before the Receiving of the Holy Communion . O God the Father , God the Son , and God the Holy Ghost ; God the most holy , blessed , and glorious Trinity Have mercy upon me . O Thou immaculate Lamb of God , who takest away the sins of the World Have mercy upon me . O Christ the Eternal Son of the Father , the Redeemer and Preserver of Men , the Bread and Life of the World , the Author and finisher of our Faith , the Great Mystery of Godliness , the Word that was made Flesh , to save thy Servants from their Sins Have mercy upon me . Save me , O God ; for I come unto Thee in the multitude of thy Mercies and in thy Fear will I fall down and worship Thee in thy Holy Temple , that Thou mays Have mercy upon me . Call to remembrance , O Lord , thy tender Mercies , and thy loving kindness which hath been ever of old : O remember not the sins and frailties of thy Servant , but Spare me , O Lord , Spare me for thy goodness , an Have mercy upon me . From my unworthiness to receive thy blessed Body and Bloud , by which thou hast redeemed me ; from all carnal , vain , and earthly Imaginations in this thy Holy Sacrament ; from all misbelief and incredulity of thy Word ; from all defects of Sanctity , Love , and Charity ; from all my Sins and Iniquities Good Lord , deliver me . By that fervent ardor of Goodness and Charity wherewith thou camest down from Heaven ; by thy blessed Cross and Passion , and by the mysterious institution of this thy Holy Sacrament Good Lord , deliver me . By thy most sacred Body , which was broken & crucified ; by thy most precious Bloud , which was shed & poured forth for the Sins of the World Good Lord , deliver me . O Lord God , I beseech thee to hear me , and that it may please thee to give us all true Faith and Repentance , with devout humility and Reverence , rightly and duly to celebrate this thy holy Sacrament , in memory of thy most hallowed , true , and propitiatory Sacrifice , with a firm faith to receive thy blessed Mysteries , & to give thanks unto thy Name . O Lord , I beseech thee to hear me . That it may please thee to accept this our bounden duty and service , our Sacrifice of Praise and Thanksgiving , the Memorial that we now make of thine own death and Sacrifice , which was once offered for us , and to grant that by the Merits and Power thereof , we and all thy Servants may , receive remission of our sins , and be filled with thy Grace and Heavenly Benediction . O Lord , I beseech thee to hear me . O Lord God , Lamb of God , Son of the Father , thou that takest away the Sins of the World , Receive my Prayer . When you are ready to receive the Holy Sacrament in each kind , do it with the greatest reverence and devotion that you may , ( yet without all affectation and singularity ) lifting up your hands and your heart to God. And after you have Received , lift up your hands again , and say devoutly with your self , while others receive ; I. BLessed art Thou , O Lord ; Blessing and Honour and Glory be unto thee , O thou Lamb of God , for evermore . Amen . II. This is the Lord 's doing , and it is marvellous in our eyes . III. I will magnifie thee , O Lord , and will praise thy Name for ever and ever . IV. All thy Works praise thee , O Lord , and thy Saints give thanks unto thee . V. Happy are those Servants whom when their Lord cometh he shall find thus doing . VI. Salvation , and Blessing and Honour , be unto him that sitteth upon the Throne of Heaven , now and for ever . Amen . A Thanksgiving after the Holy Communion . BLessed art Thou , O Lord God , and blessed be thy Holy Name for ever , who hast now vouchsafed to feed me with the Bread of Life , and hast given me to drink the Cup of Eternity , the holy and heavenly Mysteries of the Body and Bloud of my Saviour , thereby assuring my Soul of thy favour and goodness towards me , for the sealing of my Faith , for the pardon of my Sins , for the obtaining of my Peace , and all other Benefits of Christ's blessed Passion . I now most humbly beseech thee to assist me with thy Heavenly Grace , that I may continue thine for ever , and be made a Temple of thy Holy Spirit ; and that having now Christd welling in me by faith , I may accomplish the rest of my life in Repentance and Godly fear , in mortifying my own sinful desires , and in keeping thy Holy Commandments . For which end guide me with thy Power , enlighten me with thy Word , and quicken me with thy Spirit . Elevate my Senses , compose my Manners , and order my Conversation aright ; for thou art able to do abundantly above all that I can ask or think : by which thy great and bountiful goodness towards me , thou wilt glorifie thy Name in me , and bring me at last to thine Eternal Kingdom of Glory , through him who is the King of Glory , my blessed Lord and Saviour Jesus Christ . Amen . Heb. 13. THe God of Peace who brought again from the Dead our Lord Jesus Christ , the great Shepherd of his Flock , through the Bloud of his everlasting Testament , make me perfect in every good work to do his Will , and that which is well-pleasing in his sight through the same Jesus Christ our Lord : To whom with the Father and the Holy Ghost be Glory for ever . Amen . PRAYERS UPON Sundry Occasions . PRAYERS When you are upon a Journey . I. THe Almighty Lord be now and evermore my defence , to bless me and preserve me from all evil in my going out , and my coming in , and give his Angels charge over me , to keep me in all my ways . II. IF God will be with me , and keep me in this way that I go , so that I come to my home in Peace ; then shall I give Thanks and pay my Vows unto him . III. O God , who knowest us to be set in the midst of many dangers , grant that by thy mighty aid I may be defended from all things that may hurt me either in Body or Soul , through Christ our Lord. Amen . IV. DIspose and Govern the way of thy Servant , O Lord , and further me with thy gracious and continual help , that in all my doings begun , continued , and ended in Thee , I may glorifie thy holy Name , and keep my self by thy most mighty protection in the ways of thy Laws , and paths of thy Commandments , for the attainment of everlasting rest and peace in thy heavenly Kingdom , through Christ our Lord. Amen . V. SHew me thy ways , O Lord , and teach me thy Paths ; for I lift up my Soul unto thee . Lead me forth in thy truth , and learn me ; for thou art the God of my Salvation : in thee hath been my hope all the day long . Amen . PRAYERS In the time of any sudden danger or distress . I. ALmighty and everlasting God , mercifully look upon me , and in this time of dangerand necessity stretch forth thine hand to succour and defend me , through Christ our Lord. Amen . II. THe Almighty Lord , who is a strong Tower of defence against all the Perils , Assaults , and Tribulations of this World , be now and evermore my Aid and Protector , through Jesus Christ our Blessed Lord and Saviour . Amen . III. FRom Lightning and Tempest , from all Evil and Mischief , and from sudden death . Good Lord , deliver me . PRAYERS In the time of sickness and affliction . I. SAve me , O King of Heaven and hear me when I call upon thee ; for I am in affliction and heaviness . Thou art a defence for the oppressed , and a refuge in the needful time of trouble : look down from Heaven and visit me with thy Salvation . II. I Know that it is thy hand , and that thou Lord hast done it , and ●hy doings are always just : but thou art also good and gracious , and of great mercy to them that call upon thee . Thou upholdest all them that are fallen , and liftest up those that be down . II. I Know that of very faithfulness thou hast caused me to be troubled that I might call upon thy Name . IV. ANd now , Lord , what is my hope ? Truly my hope is even in Thee : For thou art the hope of all the ends of the Earth , the aid of all that need , the help of all that fly to thee for Succour , O turn thee unto me , and shew me the light of thy Countenance , that I may be made whole , and give thanks unto thy Name . V. O God , favourably , with mercy hear my Prayers , and grant that all those things which I suffer for my sins , I may well pass and overcome , by thy most gracious and ready help ▪ through Christ our Lord ▪ Amen . VI. O Do well unto thy Servant , that I may live and keep thy Commandments . VII . MErcifully , O Lord , look upon mine Infirmity , and for the glory of thy Name turn from me all those Evils that I most righteously have deserved , and grant that in all my troubles I may put my whole trust and confidence in thy mercy , and evermore serve thee in holiness and pureness of living , to thy Honour , and Glory , through our only Mediator and Advocate Jesus Christ our Lord. Amen . Meditations in the time of Sickness , upon the great Mercies of God. I. WHen we are judged , we are chastened of the Lord , that we may not be condemned with the world . II. REfuse not the correction of the Almighty : it is the Lord , let him do what seems good in his own eyes . III. AS it pleaseth the Lord , so cometh every thing to pass : Blessed be the Name of the Lord. IV. GOD is the Lord of Life and Death , of sickness and of health , by whose appointment we were born , and by whose commandment again we must die ; our time is in his hand , and to him belong the issues of Death . V. GOD is meek and gentle , ready to accept our sorrow and repentance for sin . VI. HE is exceeding slow to anger , and not easily provoked ; he seeth our sins , and makes as if he saw them not ; he many times over-looketh them , and by his long-suffering passeth them by as loth to see them . VII . WHen he cannot but see , yet he forbears , and is patient ; Forbears long , suffers long , many times , many years . VIII . WHen he can suffer , & stay no longer , but punish he must , he doth it against his will ; and when he is angry , he containeth himself in it , and suffereth not his whole displeasure to arise . IX . HE is angry , but not according to our deserts , nothing so much : He is angry but not long , it endures but a little while , and in his wrath he thinketh upon mercy ; he thinks every stripe two , and is quickly weary ; he repents him of the evil , and is soon appeased . X. HE will have none to perish , but have all to be saved ; he willeth not the death of a sinner , but that he should repent and live . XI . NOt of any sinner , not of Manasses , not of Rahab , not of Mary Magdalen ; not of Saint Paul , who was once a chief sinner . XII . FOr Christ came into the world to save sinners , and of them that come unto him he casteth none out . A Thanksgiving after Recovery from Sickness . I. O Lord , thou hast dealt graciously with thy Servant , according to thy great Goodness and Mercy . Before I was troubled , I went astray ; but now I will take heed to my ways , that I swerve not from thy Precepts . It is good for me that I have been in trouble , that I may learn to obey thy Commandments . II. RIghteous art thou , O Lord , and true are thy Judgments . Trouble and heaviness have taken hold upon me , but my sure trust hath been in thy Mercy . O let my Soul live and it shall praise thee , and thy Judgments shall help me . III. I Will always give thanks unto the Lord , his Praise shall be ever in my mouth . O Lord my God , I cried unto Thee , and thou hast healed me : Thou hast turned my heaviness into joy , and girded me with gladness , therefore will I sing of thy Praise without ceasing , and give thanks unto Thee for ever . IV. I Sought the Lord , and he heard me , and delivered me out of all my trouble : for the Angel of the Lord tarrieth round about them that fear him , and delivereth them . The eyes of the Lord are over the righteous , and his Ears are open unto their Prayers . V. WHat reward shall I give unto the Lord for all the benefits that he hath done unto me ? I will take the Cup of Salvation , and call upon the Name of the Lord. I will offer to Thee the Sacrifice of Thanksgiving , evermore praising Thee , and saying , O Holy Lord God Almighty , Thou art worthy O Lord , to receive Honour , and Glory , and Power : for thou hast created all things , and for thy Wills sake they are and were created . VI. BLessing , and Honour , and Glory , and Thanksgiving , and Power , and Might , be unto the Lord our God for ever and ever . AMEN . THE END . THE LAST WORDS OF THE Reverend , Pious , and Learned Dr. HAMMOND . Being Two PRAYERS FOR THE Peaceful Re-settlement OF THIS CHURCH and STATE . LONDON , Printed for R. Royston , Bookseller to His most Sacred Majesty , 1679. Prayers for the Church and State. Prayer I. O Blessed Lord , who in thine infinite mercy didst vouchsafe to plant a glorious Church among us , & now in thy just judgment hast permitted our sins and follies to root it up ; be pleased at last to resume thoughts of Peace towards us , that we may do the like to one another . Lord , look down from Heaven , the habitation of thy Holiness , and behold the Ruines of a desolate Church , and compassionate to see her in the dust . Behold her , O Lord , not only broken , but crumbled , divided into so many Sects and Fractions , that she no longer represents the Ark of the God of Israel , where the Covenant and the Manna were conserved , but the Ark of Noah , filled with all various sorts of unclean Beasts : and to compleat our misery and guilt , the Spirit of Division hath insinuated it self as well into our Affections as our Judgments ; that Badge of Discipleship which thou recommendedst to us , is cast off , and all the contrary wrath and bitterness , anger and clamour , called in to maintain and widen our breaches . O Lord , how long shall we thus violate and defame that Gospel of Peace that we profess ? how long shall me thus madly defeat our selves , lose that Christianity which we pretend to strive for ? O thou which makest men to be of one mind in an house , be pleased so to unite us , that we may be perfectly joyn'd together in the same mind , and in the same judgment . And now that in Civil Affairs there seems some aptness to a composure , O let not our Spiritual Differences be more unreconcileable . Lord , let not the roughest winds blow out of the Sanctuary , let not those which should be Embassadors for Peace , still sound a Trumpet for War : but do thou reveal thy self to all our Eliah's in that still small Voice , which may teach them to echo thee in the like meek treating with others . Lord let no unseasonable stiffness of those that are in the right , no perverse obstinacy of those that are in the wrong , hinder the closing of our wounds ; but let the one instruct in meekness , & be thou pleased to give the other repentance to the acknowledgment of the truth . To this end , do thou , O Lord , mollifie all exasperate minds , take off all animosities and prejudices , contempt and heart-burnings , and by uniting their hearts , prepare for the reconciling their Opinions : And that nothing may intercept the clear sight of thy truth , Lord , let all private and secular Designs be totally deposited , that gain may no longer be the measure of our Godliness , but that the one great and common concernment of truth and peace may be unanimously and vigorously pursued . Lord , the hearts of all men are in thy hands , O be thou pleased to let thy Spirit of Peace overshadow the minds of all contending Parties ; and if it be thy will , restore this Church to her pristine state , renew her daies as of old ; let her escape out of Egypt be so entire , that not an hoof may be left behind : but if thy Wisdom see it not yet a season for so full a deliverance , Lord , defer not we beseech thee , such a degree of it , as may at least secure her a being ; if she cannot recover her Beauty , yet , O Lord , grant her Health , such a foundness of Constitution as may preserve her from dissolution . Let thy providence find out some good Samaritans to cure her present Wounds : and to whomsoever thou shalt commit that important Work , Lord , give them skilful hands and compassionate hearts ; direct them to such applications as may most speedily , and yet most soundly heal the hurt of the Daughter of Sion ; and make them so advert to the Interests both of Truth and Peace , that no lawful condescension may be omitted , nor any unlawful made . And do thou who art both the wonderful Counsellor and Prince of Peace , so guide and prosper all Pacifick endeavors , that all our distractions may be composed , and our Jerusalem may again become a City at unity in it self ; that those happy Primitive days may at length revert , wherein Vice was the only Heresie ; that all our intestine contentions may be converted into a vigorous opposition of our common Enemy , our unbrotherly Feuds into a Christian Zeal against all that exalts it self against the obedience of Christ . Lord hear us , and ordain Peace for us , even for his sake whom thou hast ordained our Peace maker , Jesus Christ our Lord. Prayer the II. O Most gracious Lord who dost not afflict willingly , nor grieve the childrenof men , whosmitest not till the importunity of our sins enforce thee , and then correctest in measure , we thy unworthy Creatures humblyacknowledge that we have abundantly tasted of this patience and lenity of thine . To what an enormous height were our sins arrived , ere thou beganst to visit them ! & when thou couldest no longer forbear , yet mastering thy Power , thou hast not proportion'd thy vengeance to our crimes , but to thy own gracious design of reducing and reclaiming us . Lord had the first stroke of thy hand been exterminatings , our guilts had justified the method ; but thou hast proceeded by such easie and gentle degrees , as witness how much thou desired'st to be interrupted , and shew us , that all that sad weight we have long groaned under , hath been accumulated only by our ownincorrigibleness . T is now , O Lord , these many years that this Nation hath been in the furnace , and yet our dross wastes not , but increases ; and it is owing only to thy unspeakable mercy , that we , who would not be purified , are not consumed ; that we remain a Nation , who cease not to be a most sinful and provoking Nation . O Lord , let not this long-suffering of thine serve only to upbraid our obstinacy , and enhance our guilt ; but let it at last have the proper effect on us , melt our hearts , and lead us to repentance . And O that this may be the day for us thus to discern the things that belong to our Peace ! that all who are ( yea , and all who are not ) cast down this day in an external humiliation may by the operation of thymighty Spirit have their souls laid prostrate before thee in a sincere contrition ! O thou who canst out of the very stones raise up Children unto Abraham , work our stony flinty hearts into such a temper as may be malleable to the impressions of thy grace , that all the sinners in Sion may tremble ; that we may not by a persevering obstinacy seal to our selves both temporal and eternal ruine , but in stead of our mutinous complainingat the punishments of our sins , search and try our ways , and turn again to the Lord. O be thou pleased to grant us this one grand fundamental mercy , that we who so impatiently thirst after a change without us , may render that possible and safe by this better and more necessary change within us ; that our sins may not , as they have so often done , interpose and eclipse that light which now begins to break out upon us . Lord , thy Dove seems to approach us with an Olive Branch in her mouth ; Oh let not our filth and noisomness chase her away ; but grant us that true repentance which may attone thee , and that Christian Charity which may reconcile us with one another . Lord , let not our breach either with thee , or among our selves , be incurable , but by making up the first , prepare us for the healing of the latter . And because , O Lord the way to make us one Fold is to have one Shepherd , be pleased to put us all under the conduct of him to whom that charge belongs ; bow the hearts of this People as of one Man , that the only contention may be , who shall be most forward in bringing back our David . O let none reflect on their past Guilts , as an Argument to persevere , but repent , and to make their return so sincere as may qualifie them , not only for his but thy Mercy . And , Lord , be pleased so to guide the hearts of all who shall be intrusted with that great Concernment of setling this Nation , that they may weigh all their deliberations in the Balance of the Sanctuary , that Conscience , not Interest , may be the ruling principle , and that they may render to Caesar the things that are Caesar's , and to God the things that are God's ; that they may become healers of our breaches , and happy Repairers of the sad Ruines both in Church and State : And grant , O Lord , that as those sins which made them are become National , so the repentance may be National also , and that evidenc'd by the proper fruits of it , by zeal of restoring the rights both of thee and thine Anointed . And do thou , O Lord , so dispose all hearts , and remove all obstacles , that none may have the will much less the power , to hinder his peaceable restitution . And , Lord , let him bring with him an heart so intirely devoted to thee , that he may wish his own Honour only as a means to advance thine . O let the Precepts and Example of his blessed Father never depart from his mind ; and as thou wert pleas'd to perfect the one by suffering , so perfect the other by acting thy will ; that He may be a blessed Instrument of replanting the power in stead of the form of Godliness among us , of restoring Christian vertue in a profane and almost barbarous Nation . And if any wish him for any distant ends , if any desire his shadow as a shelter for their riots and licentiousness , O let him come a great , but happy defeat to all such , not bring fewel , but cure to their inordinate appetites ; and by his example as a Christian , & his Authority as a King , so invite to good , and restrain from evil , that he may not only release our temporal , but our spiritual bondage , suppress those soul and scandalous Vice● which have so long Captivated us , and by securing out inward , provide for the perpetuating our outward peace Lord , establish thou his throne in righteousness , make him a signal instrument of thy glory and our happiness , and let him reap the fruits of it in comfort here , and in bliss hereafter ; so that his earthly Crown may serve to enhance and enrich his heavenly . Grant this , O King of Kings , for the sake and intercession of our Blessed Mediator Jesus Christ . THE END . 
A57346	----	The cursed family; or, A short tract, shewing the pernicious influence of wicked prayer-less houses, upon this church and kingdom Humbly tender'd by way of subserviency to His Majesties Royal Proclamations, and Acts of Parliament, for preventing and punishing immorality and prophaness. By THomas Risley Master of Arts, and sometime fellow of Pembrook-Colledge in Oxford. With a prefatory epistle by the reverend Mr. John Howe. Risley, Thomas, 1630-1716. 1700 Approx. 119 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A57346 Wing R1539 ESTC R218001 99829630 99829630 34071 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57346) Transcribed from: (Early English Books Online ; image set 34071) Images scanned from microfilm: (Early English books, 1641-1700 ; 2000:5) The cursed family; or, A short tract, shewing the pernicious influence of wicked prayer-less houses, upon this church and kingdom Humbly tender'd by way of subserviency to His Majesties Royal Proclamations, and Acts of Parliament, for preventing and punishing immorality and prophaness. By THomas Risley Master of Arts, and sometime fellow of Pembrook-Colledge in Oxford. With a prefatory epistle by the reverend Mr. John Howe. Risley, Thomas, 1630-1716. Howe, John, 1630-1705. [10], 83, [3] p. printed for John Lawrence at the Angel in the Poultry, London : 1700. With three final advertisement pages. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. Christian life -- Early works to 1800. 2004-10 TCP Assigned for keying and markup 2004-11 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE CURSED FAMILY ; OR , A Short Tract , Shewing the Pernicious Influence of Wicked Prayer-less Houses , upon this Church and Kingdom . Humbly Tender'd By way of Subserviency to His Majesties Royal Proclamations , and Acts of Parliament , for Preventing and Punishing Immorality and Prophaness . The Curse of the Lord is in the House of the Wicked , But he Blesseth the Habitation of the Just , Prov. 3. 33. Pour out thy Fury upon the Heatben that know thee not , and upon the Families that call not on thy Name , for they have Eaten up Jacob , and devoured him , and consumed him , and have made his Habitation Desolate , Jer. 10. last . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ign. Ep. ad Eph. Pietas est cognoscere Deum , cujus cognitionis haec summa est , ut eum colas : Nec tantum hoc in Templo putes tibi else faciendum , sed & domi , & in ipso etiam cubili tuo . Lact. By Thomas Risley Master of Arts , and sometime Fellow of Pembrook-Colledge in Oxford . With a Prefatory Epistle by the Reverend Mr. John Howe . London , Printed for John Lawrence at the Angel in the Poultry . 1700. A PREFACE TO THE Reader . THE Author of this Discourse ( Christian Reader ) is a Person tho' of real Value , who yet hath so very Low an Esteem of himself , as to think my Recommendation may give some advantage to this his Performance . They are indeed very Accidental Circumstances , that make this difference , very often , between some and others , in the Eye of the World. Otherwise , that might well be said , which was in that great Instance ; I have need to — come to thee , and comest thou to me ? It is evident to those who know him , that the many years , heretofore , wherein he drew Academick Breath , and liv'd an Ornament to the Society , whereof he was long a Member , were not trifled away . There he past his time as a Recluse ; more acquainted with his Study , than the Theater . He closely pursu'd his design ; more to acquire solid , useful Knowledge , and Learning , than Fame . And since , in his long Rural Recess , his design hath been the same ; and his way of Living hath little differ'd , in a Chosen Obscurity ; contented rather to Shine to Himself , than the World. Yet the Urgency of Conscience , and a desire to do good to the Soules of Men , hath wrung from him this short TREATISE . An Off-spring that hath much of the Parents Image ; appearing with no Ostentation of Learning . ( But wherein may be seen a Pious Mind , tinctur'd by much Study , and Converse with Books , an Acquaintance with the Literate World , which begot an habit , that is , rather by his Speech , unwarily bewray'd , than designedly shewn . The Scope and Drift of the Discourse , shews him a Man of Thought , and Prospect : discovers thoughts intent upon the present Age , but not confin'd to it : making , from it , an Estimate of the sad Tendency of things , and their gloomy Aspect upon the future . While Christian Families , Baptiz'd in so great , and venerable Names , and that should , if any , be Seminaries of Religion , and Vertue , are so commonly the Seed-plots of all Impiety and Wickedness ; and the Numerous Fountains whence Miseries and Curses are diffused among a Christian People ! My little leasure allow'd me not throughly to peruse it : But its scope , and the Spirit wherewith ( by glances ) I perceive it is Writ , makes me hope , ( Reader ) it may be of much use . Thine , in our common Saviour , John Howe . THE AUTHOR'S Epistle . To all Heads of Families from the Father of Mercies , through Jesus Christ , in whom all the FAMILIES of the Earth are blessed , Holiness here , and Happiness hereafter . My Brethren , Hearers , Neighbours and Relations , CHrist hath taught us ( who is our Mediator ) how far to extend our Prayers , not onely to our Fiends , but to our Enemies and Persecutors . And will Christ ( who also is ordain'd Judge of the World ) take it well at the Great Day , That Parents make not continual Prayers , Morning and Evening for , and with their Children , and the rest of their Families ? Are not Children the divided pieces of your selves ? Will not that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Natural Affection ( a tye spun out of your own Bowels ) move you to take care of their Souls as well as their Bodies ? You are not onely Parents Natural , but Christian , and have Promised in the Presence of God and his Church , that your Children should be Vertuously brought up to lead a Godly and Christian Life . O remember your Promise made at their Baptism , and do not Unchristen them by your Breach of Covenant ! O Pray , That God would make you instrumental for their Spiritual well-being , as he hath for their Natural being . Beware of Poysoning the Soules of your Children , whose Bodies you have nurst at your breasts , and fed at your Tables . How can such Parents answer it at the great day of Appearance , who , by wicked Examples , teach their Children to Curse and Swear , Lye , Cheat , Break the Sabbath , and to make no reckoning of Religion ? Be not deceived , for if you be not Christians in your own Houses ( whatever profession you make in the House of God ) your Christianity is unsound . Assure your selves , that if Christianity were possest of your Hearts , it would be Practised in your Houses . Is not Sin the Plague of the Heart ? Is it not of an active , infecting , prevailing nature ? Is not Sin allways with us , and diffuseth it self into all places where we live ? Doubtless Sin follows Men whithersoever they goe , to Church , Market , and home again . What would you have Religion to be ? What is Christianity ? Must Religion be a Stranger , or some soft Guest , who comes but seldom to see you , whose company , after a while , becomes fastidious ? What would you make of true Piety , What would you have Christianity to be ? A despised Inferiour , to stand or fall , to come or goe at your pleasure , taken in , cast out , used a little , and then laid aside ? It cannot be such a Thing . But true Religion and Christianity is That Thing , which breaths Heavenly , Regenerating , Renewing , Recreating Influences : It is , That same Ancient , Sacred , Awsom Thing , which pierceth the Soul , the Heart , Conscience , and by the Power of God , changeth the whole Man-Lastly , ( O all you Heads of Families ) be not deceived , if you and your Housholds be Religious , and Christians Indeed , that Religion will Bear the Image of Holiness and Righteonsness , making not onely your Houses , but your Soules and Bodies , Temples for the Holy Ghost to dwell in . If what is here written in this Short Tract [ By Way of Motive ] prevail with any One Family in a Parish , or any one Member of a Family ( so Precious is the Soules Salvation ) to become Practisers of Piety in their Houses , I shall rejoyce that I have not Run in vain , nor Laboured in vain , through Jesus Christ or Saviour , to whom be Glory for ever . Amen . T. R. THE Cursed Family CHAP. 1. The General Nature of Families , and of Christian Families Relatively consider'd as Members of the Church . AMong the very Beasts of the Field , Fowls of the Air , and Fish of the Sea , some obscure Resemblances of Government , greater and lesser Societies , Kingdoms , Cities , and Families , the great Searchers into Philosophy have discovered . By God's Ordination at first they keep their Places , observe their Times , do their Work , Build , Furnish , make Dens , Caves , Burrows , Nests , set up House , break up House , breed up their Young , help , and dispose of them abroad for Common Good. True it is , these Patterns are but imperfectly drawn in these Creatures , yet they point at Excellent Education , Laws and Virtues , and Teach the Wisest , Sobriety , Fidelity , Chastity , Amity , Gratitude , Vigilancy , Diligence , and unwearied care of themselves and those belonging to their Charge . After the Almighty had finisht his Work , created Adam , and Placed him in Paradise , he was pleased to say , It is not good that Man should be alone , I will make him an help Meet for him . Although the Word [ Family ] strictly taken , signifieth that Order of Mankind which is United in Marriage , signifying the Terms of Husband and Wife , Parents , Children , Master , Servant , yet here it doth include Housholds made of kind Friends living together for their mutual Benefit , as Men and Christians : And also , it doth Include the Superior Societies of Academical Discipline , and the Inferior of Countrey Schooles . Both which as they be of great use for Magistracy and Ministry , so they ought to be of Special Influence to Maintain Religion and Christian Government in Church and State. That Famous Orator , whose Name is turned into a Sir-Name of Eloquence , ( as Quintilian hath it ) speaking of the Union of Families , hath Written , that there is a more Noble Principle of Human Societies then Sense , to wit , the Attractive Power of Reason , which by Counsels , Precepts , Converse , Decisions , and Judgments , Cements and Strengtheneth Societies . But God's Word speaking hereof , strikes an higher Note , no less a Union for Marriage then [ In the Lord ] with the exclusive Particle [ Tantum ] in Domino , Only in the Lord. If this Union were observed , How much more Happy would Families , Relations , Parishes , Magistrates , Ministers , Kingdoms and Churches be ? It is a most Dangerous Design , to think of Multiplying Vice and Impiety by gathering into Societies , as if the Lesser Sins of Single Life , Married into Company , might take Liberty to swel into a Flood , Gen. 6. 25. We may not think that Families and Societies were Constituted for Natural and Secular Ends , but for Political and Ecclesiastical Ends , the Good of Countrey and the Church of God. Therefore that was an Excellent Answer made to one admiring a Fair House , to wit , Thou lookest upon the Glorious Outside of the Building , and callest that an House , not looking within , how well Children are Governed and Educated , Marriage Honoured , the Family and all belonging to it prudently managed . He ( saith the Author ) that hath such an House , liveth in a Palace , though in a Pismires Hill. From what hath been said , it is evident , how much good or hurt may proceed from Families . For although this Capacity must not contend with greater Societies for Precedency of Honour , yet for Priority of Nature , and Eldership of Time , it carrieth it from all Societies on Earth . It being ( without Dispute ) that of Families , Towns and Cities , great States are Embodied . Therefore as in Natural Bodies , if the first Concoction be Imperfect , it is hardly Corrected in the latter ; So in Civil Bodies if Families and Villages ( through want of Good Government ) abound in Vitious Manners , the Malignancy presently infects Kingdoms and Churches , to which they do belong . It may be , at the first , that the Narrowness of Private Walls and Housholds , send Evil Manners into the World , with some kind of Pusillanimous Dulness , which coming into Places of Publick Concourse , grow Impudent and refuse to be ashamed . Hence it is , that Swearing , Swilling , Debauchery and Immorality , Contempt of Religion and Sobriety , become ( in a while ) Popular and all in Fashion . If Parents give not Check to Family Sins in their Children at Home , when they go forth , they meet with Temptations and Patrons , which turn their Youthful Exorbitances , into Immoveable Habit. It is easy to observe , that the want of Family-Religion is the Cause of the Visible Decay of the Wellfare of Church and State. CHAP. II. Concerning the Church of God. THE word [ Church ] is vulgarly taken for the Material place , where the People Assemble to Worship God , sometimes for the Juridical Power of Church-Officers , and sometimes for the Church-Revenues . But here it is taken for , The Visible Church of Christ , Militant upon the Earth , as it Comprehends Believers of All Places and Times from first to last ; And as it is made up of Particular Churches or Societies of Believers ; And these made up of Believing Families . A Christian Family should be the Epitome and Nursery of the Church , But ( alas ) it is far otherwise at this day . A Minister may go into divers Families in the Parish and Chappelry , and not a Word of Scripture Read , nor a Prayer made in the Family all the Week long , as if Religion were An Enemy not A Friend to their House ; or , That Religion were a Duty Onely on the Sabbath-Day , and not on the Week day . The Church of God , at the first , was Domestical , not National , till the Holy Line grew Strong and Populous from Good Families ; As from Adam , Seth , Enoch , Noah , Shem ( who lived till Isaac was 50 years old ) Abraham the Father of the Faithful , by Promise , &c. And so it came to pass in After-times , that as Posterity in Families Degenerated , so the Church Degenerated , as in Cain , Ham , Ishmael , Esau. Thus it is in our Days , Ungodly Families are the Decay of God's Church ; they make Thin Congregations , they bring a VVast upon the Solemn Assemblies . What an Odious Thing is it to Loiter away the Lord's Day ? What an Absurdity to Indulge the Flesh upon the Lord's Day , and give the Flesh no Rest upon the Week Day ? What a piece of Wickedness is it , to go forth all the Week to Serve the World , and Refuse to go forth on the Lord's Day to Serve him ? Who would think that Sabbath-Profanation were so shameless in Families called Christian ? Why should a poor excuse hinder Men and Women from the Church , which must not from the Market ? How many Halts do some Make , when they should Goe to the Church , to Sanctify the Lord's-Day in their Conscionable Attendance upon God's Ordinances ? What an Unseemly Thing is it to Skulk at Home , or at a Neighbours House , to Chatt and Talk away , to Feast away , Sleep away , Surfeit away , Bibb and Fiddle , Smoak and Pipe , for Carnal Pleasure ; to Visit away , and , for Profit , to Travel away the Lord's-Day , when they should be waiting at the Gates of VVisdom . O what pitty is it , that obscure Tippling-houses should pick and pilfer any one Member of a Congregation from the House of God ? These profane Families do break Covenant which they made in Baptism , whereby they were Solemnly Admitted into the Church of God , Engaging to Renounce the Works of the Devil , the World and the Flesh and to continue in the Communion of Saints , to love , fear , and worship that God , who made them for that end , and into whose Name they were Baptized , Father , Son , and Holy Ghost . Are not these the notorious Enemies to Christianity , whose Life is a Flat Contradiction to their Baptism ? Are they not Enemies to the Church , as well as to themselves , who willfully and wickedly Excommunicate themselves from God's Ordinances ? All Ungodly Families do contract the guilt of that Foul Sin of Separation by their Sabbath-breaking . For if they be for Real Membership with the Church of Christ , why do they not hold fast their Christian Profession in Publick ? Why do they not Keep their Baptismal Covenant , to holy and constant Fellowship with Christ and his Church in their Families ? Why do they not set up Religion and Christianity in their Houses , that they might partake of Heavenly Promises and Blessings of the Spirit of Christ , by Prayers and Praises , Reading the Scriptures and Catechizing ? All which Duties stand Obliging them , as they be the genuine and proper fruits and Evidences of that Mystical Union and Holy Communion , which is between Christ and all sound Christians and Church-Members . For , He is not a good Church-man , that is not a good Christian at Home . He is not a Jew , which is one outwardly , neither is that Circumcision , which is outward in the Flesh : But he is a Jew which is one inwardly , and Circumcision is that of the Heart , in the Spirit , and not in the Letter , whose Praise is not of Men , but of God , Rom. 2. two last Verses . What profit will there be at the Day of Judgment , of Names of Christians , and live like Insidels and Heathens ? What ? Shall God's Grace abound to us in this Age of his Church , by breaking down the Middle-Wall of Partition between Jew and Gentile , to make his Church Catholick : And shall we set up a Partition-Wall , between God's House and our own , and not permit Religion to dwell there ? O let not any Professor confine Religion within Church-walls , seeing , That the Congregation of the Faithful is made up of Believing Families , and seeing , That a Right Belief in the Church-Assembly , will bring forth the Fruits of Holiness in thy Family . And all Parents and Masters of Families now under the Gospel , ought to be more Useful for the Spiritual concerns , of all under their Care , then those Parents under the Law ; And that because of clearer discoveries , and more plentiful Effusions of Grace . I will pour out my Spirit upon all flesh , and your Sons and your daughters shall Prophecy , your old men shall dream dreams , your young men shall see Visions , also upon the servants and the handmaids , I will pour out my spirit , Joel 2. 28 , 29. To rule and keep House , as Christians , presupposeth , ( 1. ) The [ Natural ] Ruling of Houses ; i. e. to do that which Nature dictates , namely , to Feed , Cloath , Harbour , and defend those under their Charge , 2 Cor. 8. 21. ( 2. ) It presupposeth the Ruling of Houses in a Moral sense , as Reason commands , i. e. to Govern in a deliberate way , by imparting ingenuous and vertuous Education , that Children be taught to Read , to be Just , Dutiful , Modest , Diligent , Temperate : that Servants partake of Free , not Servile Government , as Reasonables , not as Animals , which labour in another kind ; to pay Wages , not onely truly , but equally , in a fit proportion to their particular Employ . For Nature teacheth Rewards in General , but Reason enjoyneth an equal distribution of Rewards . Therefore , ( 3. ) To Govern Families in a Christian manner is most Excellent ; even as Reason is above Sense , and Faith above Both. Christian Family-Discipline , must Instruct , Correct , and Govern like it self ; namely , to attain unto , promote , and persevere in all Christian Duties towards God and Man , wholly devoting themselves to [ Christ ] to be his Faithful Servants for ever . And this will cast out two great Enemies to all Order , as well as Domestick , i. e. Anarchy and Tyranny , O that it might be consider'd , that God will reckon with all Governours of Families , both for not Using and Abusing their Talents of Authority . Then the Blind Heads of Families , who put out their own Eyes , willfully refusing to know their Duty , both in Single and Married Life , then the Prodigal Sensualist , and Covetous Mammonist , who have wanted no knowledge of their Duty , must come to Account , for taking no Care for the Souls of their Children . O that Parents would consider , whether there be any thing in this World , which deserves their Care and Diligence more , then their own Salvation , and their setled and constant Prayers to God , for the Salvation of their Childrens Souls . O ye Parents , Would you be Blessings or Curses to your Families ? Would you have your Children prosper in this World , and for ever perish in the next ? Would you dispose well of them here upon Earth , and not be afraid least they miss of Heaven through your Carelessness ? The Lord in Mercy awaken you , to set up Religion and Christianity in your Houses , to Instruct , Correct and Rule your selves first , and then your Families , as becometh Christians , least God's Curse , denounc'd against Wicked Mens Houses , pursue you here , and Rest upon you for ever hereafter : The NATURE of which CURSE is handled in the next CHAPTER . CHAP. III. Of the CURSE of the Lord on Wicked Houses . TO Curse ( according to the General Sense of the Hebrew and Greek ) imports to Abandon , Renounce , Abdicate , and Abhor , as a Detestable Thing ; to Excommunicate , and Cast out of God's Church from his Ordinances , as a vile Prophane Person . Cursing and Execration , doth not onely signifie a Substraction of God's Blessing , but an Infusion of his Curse upon Wicked Persons and Families , ( as they have deserved for their sin ) both in this Life , and in the Life to come . To Bless , is with God to make Blessed , and to Curse is to make Cursed ; To Say , and to Doe is all one with God , to Speak a Curse and Inflict it , a Blessing and Confer it . And as it is God's peculiar to Bless ; so to Curse . How shall I Curse , whom God hath not Cursed ; or , how shall I Defie , whom the Lord hath not Defied , Numb . 23. 8. No Heathen Gods , nor Evil Spirits , nor the Devil himself ( whom they Invocate as Chief ) can send Curses upon any one , without Commission from the Allmighty . For Wicked Houses to be under the Curse of God! Is to be without his Gracious Keeping and Fatherly Care , to be obnoxious day and night to his Wrath and Vengeance for their Sins . Or thus , It is to be Excommunicated , Banisht , and Rejected from God's Love and Saving Grace here on Earth , and hereafter to be shut out of Heaven . Among the Jews we read of , Cutting off Souls from the Congregation , Levit. 17 , 18 , 20 Chapters . This Abscission , or Cutting off , denotes an Excommunicating not onely from the Priviledges of the Saints here , but from their Company in Heaven . When Cain was banisht from God's Presence , it was not onely , an Exile to him , but an Execration upon him , as one Bereaved of his Gracious Protection and Mercy for ever . This is called by the Apostle , Maranatha , Rendred an Excommunication to Death ; Or , till the Lord himself come to Judgment , 1 Cor. 16. 22. O sinking Families , O Houses separated to Final Destruction ! Will it not enter into your hearts , will you not awake to consider , That the Fire of God's Wrath is entred into your Houses ? Will you not tremble to bring God's Curse upon you and your Children ? God is angry with the Wicked every day , Psal. 7. 11. Upon the Wicked he will rain snares , fire and brimstone , and an horrible Tempest , this shall be the portion of their cup , Psal. 11. 6. Woe unto the wicked , it shall be ill with him , for the reward of his hands shall be given him , Isa. 3. 11. Quest. Who are these Wicked ? And what do you mean by Wicked Houses ? Answ. Wicked Houses are plainly described in Scripture , that none in the Neighbourhood be deceived , and that none take it to be Uncharitable , and so offended with what followeth . And , ( 1. ) Dark , Blind and Ignorant Houses , are Wicked Houses , Psal. 53. 4. 2 Cor. 4. 3. Eph. 4. 18. ( 2. ) Houses full of Deceit , Injustice , Swearing , Cursing , Lying , Sabbath-breaking , Filthy Speaking , Slandering Jer. 7. 8 , 9. Zach. 5. 3 , 4. Neh. 13. 17 , 18. Coloss. 3. 8. Psal. 15. 3. ( 3. ) Covetous and Oppressing Houses , which have their Wiles to Entangle the Estates of Decaying Neighbours , which buy and sell them for filthy gain , Mic. 2. 1 , 2 , 3. ( 4. ) Malicious , Treacherous and Bloody Houses , 1 Rom. 29. 2 Tim. 3. 3 , 4. 2 Sam. 21. 1. ( 5. ) Persecuting Houses ( whether secretly or openly is all one in the sight of God ) under what pretence soever of Religion , colour of Law , Justice , and Obedience to Governours , Acts. 6. 10 , 11 , 12 , 13 , 14. Acts 14. 5. 1 Thess. 2. 15 , 16. 2 Tim. 4. 14 , 15. ( 6. ) Voluptuous Houses , Whose God is their Belly , whose Glory is their Shame , who mind earthly things , Philip. 3. 19. ( 7. ) Such Families as corrupt , and entice others to sin , in Towns and Villages , Hab. 2. 15. ( 8. ) Houses of Whoredom , Prov. 7. last . ( 9. ) Houses of VVorldly Pride and Ambition , Jesurun-like , waxen fat , to such an Impious Greatness , that they forsake God that made them , and lightly esteem the Rock of their Salvation , Deut. 32. 15. And , Psal. 10. 4. They will not seek after God ; God is not in all their Thoughts . ( 10. ) Prayer-less Houses , who open and shut their Eyes , and their Doors , without Scripture Read , or Prayer made all the days of the VVeek ; whose Ptactice , saith , What is the Allmighty that we should serve him ? And what profit should we have , if we pray unto him ? Job 21. 15. ( 11. ) And , Lastly , ( to name to more ) such as have a Form of Godliness , but deny the Power thereof , 2 Tim. 3. 5. Gross Hypocrites , who profess ( in the Creed ) That they know God , but in Works they deny him , being abominable and disobedient , and to every good Work Reprobate , 1 Tit. 9. Last . Now to return to the Description of [ God's Curse ] on [ Wicked Houses ] viz. To be Excommunicated , Banisht , and Rejected from God's Love and Saving Grace here on Earth , and hereafter to be shut out of Heaven . The Greatness of this Curse is Manifest , in Three respects , viz. 1. In respect of Persons Governours , Governed . 2. In respect of Things Temporal , Spiritual . 3. The Greatness of this Curse appeareth from its Duration , Which is to Time here , Eternity hereafter . 1. This Curse is extended to Persons : And , 1. To Governours , Parents , Masters , Guardians , Trustees , Tutors , which Three last are in the room of Parents . Now all these , if Prophane , Careless , Ignorant , and Wicked Governours , are liable to God's Curse upon their own Persons . Every one shall have as his work shall be , Rev. 22. 12. And every one shall bear his own Burden , Galat. 6. 5. You that doe no Good , doe Hurt , in your Places of Trust and Government over others ; VVhat then shall be said of such Parents and Heads of Families that are still doing Evil ? Every Tree that bringeth not forth good fruit , shall be cut down and cast into the fire , Matt. 3. 10. VVhat then shall be done with those Trees that bring forth evil fruit ? Parents stand bound , by their Baptism , to promote the Spiritual , as well as Temporal good of their Posterity , and it were a Righteous thing with God , to Turn those out of his Benediction , who have turned Religion out of their Houses , or never suffer'd it to come in . You would do nothing for God's Blessing upon your Family , therefore God's Curse is like to Fall upon you . You have Unchristen'd your Children for want of Godly Education , and Excommunicated your Servants from God's Publick Ordinances , either straitening their Christian Liberty that way , or not taking care by your Pious Commands upon them , that they might enjoy it . And were it not just with God , to pluck off the Abused Cognizance of your Christianity , and disown you , as not within his Gracious Protection , nor True Members of his Church ? Think upon it , and tell me what is Dear to your own Persons ; Is it any , or all of these particulars that I shall speak of ? O all ye Parents , and all you that are in the Room of Parents , 1. Is it your Name and Reputation that is dear to you ? 2. Is it Health ? 3. Long Life ? 4. Friends ? 5. Parts and Endowments ? 6. Is it your Vocation or Employment ? Or , 7. and Lastly , Is it your Posterity ? 1. Is it your Name ? A Wicked Man is loathsome , and cometh to shame : But by humility and the fear of the Lord , are Riches , Honour and Life , Prov. 13. 5 , & 22. 4 If the Parents Fear God , and be faithful as Christians towards their Children , their Names are Precious . Conscience towards God and Man is the true Foundation of Honour : Where the Life is holy and righteous , the Name is sweet and comfortable . He is an ill Husband of his Name that is a Wicked Liver at Home : And though he standeth much upon his vulgar Honesty for his Reputation , yet he acquireth no Better Name thereby , then what a Pagan or Heathen may easily attain unto . As for Secular Honours among Men , by Blood , Riches , Friendship , and Preferments , they weigh not in God's Ballance . That Man , that is a Real Christian in his Family ▪ bears the Image of his Maker , and therefore Raised to the Highest Pitch of Honour in this World : The Righteous is more excellent then his Neighbour , Prov. 12. 26. Tell me , can there be a greater Reproach to Heads of Families ( in the best part of Christendom ) than to be Prophane and Irreligious in their Dwellings ? What a Cursed shame is it , that thy House should be an Increase of a Sinful Generation ? that Wickedness should Survive in thy Posterity , when thou art turned to Dust , and that it should be alive in thy House , and in Hell too ? How great is thy Stain , and Stench left behind thee ? What a Plague Sore is this , which neither Long-lived-Time , nor Ever-abiding Eternity can wear away ? What ? a Parent , a Christian Parent , and yet Ungodly , Careless of Heaven , Covetous of the Earth , and Prodigal of thine own , as well as thy Childrens Salvation ? This is to be Parent to the Bodies of thy Children , and Destroyer of their Souls . Let the World Honour its own with Monuments and Golden Letters , Yet know , that the Name of the Wicked shall Rot , Prov. 10. 7. What can be more for the Raising of thy Name ( O Christian Parent ) then to serve God in thy Family ; whereas Vice and Ungodliness is the Blot of True Honour , and Reverse the Coat-Armour of every Dignified Person in our English Church and Kingdom . If it were possible to be Wicked alone , without Infecting others , it would not be so Infamous , as to make others to Sin , as do all Wicked Families . That Jeroboam made Israel to Sin is the Standing Monument of his Infamy . God threatneth Baasha to make his House like the House of Jeroboam the Son of Nebat , i. e. A Base , Ruined , and Vile House , 1 Kings 16. 3. And may not all Wicked Heads of Families fear , least the Lord punish them and their Posterity after them for their sins , and make them as vile in Ages to come , as they have been wicked in times past ? 2. Is your Health dear unto you ( O ye wicked Prayer-less Families ? ) Is it better then your Goods ? It is not in Mercy to wicked Men , it is lyable to God's Curse . Thy Body ( O wicked Man ) is a Fair House , but the Plague is in it , even the Plague of thy own Heart , 1 King. 8. 38. Can'st thou say from thy heart , thou art in good Health , and wast never sick of Sin , and never knewest the Physitian of Souls , Mat. 9. 12 ? Ah! It were better that thy Bodily Health were turned into a lingring Consumption , Palsy , Dropsy , Stone , Collick , Gout , or any painful Disease , having health in thy Soul , then to live without it , in Swearing , Cursing , Lying , Stealing , Sabbath-breaking , Pride , Covetousness , Idleness , Uncleanness , Oppression . Questionless there is a Secret Curse running in the veins of an Healthy Body which is spent in the Pursuit of Sensual Contentments . Health , the Best Thing , next to Grace , for want of the Blessing of Allmighty God , is the Worst Thing in the World , next to a Life in Hell. How many give the First Fruits of their Youth to Vanity and Wildness ? How many at Ripe Age ( for want of God's Grace ) run out of Prodigality into Covetousness , thinking to make Amends by a Thrifty Sin for an Unthrifty Life , or mistaking Exchange of Sins , to be Amendment of Life ? What Comfort in that Health which is the Undoing of the Soul to all Eternity ? What Comfort in that Health , that cannot , that will not be at leasure , nor spare time , nor a little of its strength and vitals for Holiness and Heaven ? What Comfort in that Health , which is subject to the Inordinacy of Sense , and thereby denies the Soul its Rational and Religious Liberties , for God's Worship , either in his House , or in their own Houses ? What Comfort in that healthy Body , which is made a sink of Sin , and slave to every noisom Lust ? Certainly this Corporal Health and Strength is worse then brutish , for the Beast Feeds , Works , Resleth , Playeth for the benefit of Man ; but a Wicked Healthy Man , is not onely an Enemy , but a Curse to himself , and to all that partake with him in his Sin. And now speak , What greater Curse then thus to abuse Corporal Health , for the sake of which ( in time of Sickness ) so many Friends and Relations stand Weeping and Sighing , and so many Messangers and Doctors are employed ? VVhat a Curse is it ? VVhat an Absurd piece of VVickedness and Folly , to part with That , at any vile Rate , for the Recovery of which , thou art VVilling to Have Every thing , though at the Highest Rate ? VVhat a Curse is it , to Sacrifice That to the Devil and the VVorld , which in Holy Baptism thou hast solemnly Dedicated and Devoted to God's VVorship ? VVhat a Bitter Curse is it , to VVork out thy Damnation with that Health , wherewith God hath commanded thee to work out thy Salvation ? 3. The Wicked Mans prolonged Life is a Curse to him . The sinner being an hundred years old shall be Accursed , Isa. 65. 20. As he fills his days and years , so he fills up the measure of his sins . His bones are full of the sins of his youth , which shall go down with him into the dust , Job 20. 11. Solomon saith , A wicked Man prolongeth his life in his wickedness , Eccles. 7. 15. Such a Life will prove like it self , as Heavy of Curses as it hath made Light of Sinning . O what a misery is it for an Old Sinner to begin to Live , when he is ready to Dye ? What a woefull thing is it , to find Governours of Families in their Gray Haires taking pleasure to discourse of the sins of their youth ? Doe they not hereby , recommend those sins to be committed by their children , which they , by reason of their Impotency , cannot commit ? And is not this a sign of God's Curse , impending over their Families , in respect of Long Life ? O what a Judgment is it , That Long Life is still growing Riper and Riper for Destruction to all Eternity . The Amorites were not cut off , because their Iniquity was not yet full , Gen. 15. 16. O what a Curse is it , to be an Old Gray-headed Sinner , a Swearer , Drunkard , Sabbath-breaker , Scorner of Religion ! O what a sad thing is it to see strong sins in feeble Age , Sins in the Meridian when Life is Setting ? What a deplorable thing is it , That Gospel-time ( the most precious time in the World ) should have ever have suffered so Great a Loss by thee , and , Thou so great a Punishment : When the Lord Jesus shall be revealed from heaven with his mighty Angles , in flameing fire takeing Vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ , who shall he punished with everlasting destruction from the presence of the Lord , and from the glory of his power , 2 Thes. 1. 7 , 8 , 9 ? What a misery is it , that thou hast lived to see so many Gospel-years , with Rain and Sun-shine , hast been partaker of the Labours of God's Husbandmen , and of their Seed , and should'st have come into the Barn as a Shock of Corn in his season ; yet now at last thou provest no better then a Bundle of Tares . Ah what a Curse is it to be thus long-liv'd ! Is it not a sad Spectacle to see Governours of Families in Gray-haires , and without the Leaves of outward Religious Duties in their Houses , Matt. 21. 19 ? It may be said of such , that they have unhappily improved the Stock of Sin , as long and as far as they could , and that a long-lived Eternity of Punishment is their desert , Matt. 25. 41. 4. The sweetness of Friends shall be taken from the Wicked , God withdraweth from them Spiritual , and they have no better then Carnal Friends , who are willing to please them in their sins . Although this is accounted ( in Scripture ) to be Hatred to their Friends and Neighbours , Lev. 19. 17. Thou shalt not hate thy Brother in thy Heart , thou shalt in any wise rebuke thy Neighbour , and not suffer sin upon him . O what a Curse is it , to make choice of such Friends , as are hurtful to our Souls , to wit , of loose , jovial , vain Persons ! O what a Curse is it , to have no better Friends then such as be Friends to our Sins , and Enemies to our Souls ! Admit , that a Worlding , or a Loose Liver may carry Friendly , from a Principle of common honesty , and the Interest of his Reputation , yet they do not , they cannot , and ( whilst such ) they will not shew a Christian Care over the Affairs of greatest moment , namely , the Education of the Posterity of the Deceased in Vertue and Piety . Compute then , what comfort a Wicked Man finds in his Friend ; or , rather come and lament the Misery of all such Persons and Families ; considering , that for the want of this faithful Christian Friendship and Trust , the Children of Irreligious Worldly Families , are in apparent danger , to follow the steps of their Parents and Friends , and so perpetuate ( and as it were entayl ) God's Curse upon the House still . How should Families , in matters of Trust for Posterity , be careful in Chusing Feoffees ! I mean chiefly about Religion , that it may not Dye in a Pious Family of Children , when their Parents Dye . If Seneca esteem'd at an high Rate , Civil or Moral Friendship , it teaches us to esteem at an higher rate Christian Friendship . * I ( saith Seneca ) esteemed my Friends so much my Self , that I thought my Self never Dead while they Lived ; that although I lived not on Earth with them , yet being Dead I Lived by them ; so that I seemed rather to Deposit my Life ( as well as my Cares ) with them , then to Depart this Life . Not unlike one of our late English Senators Expressions , viz. † A Friend is far more then a Mans Self . Men have their Time , and Dye in the desire of some things , which they principally take to heart , the Bestowing of a Child , the Finishing of a Work , or the like . If a Man have a True Friend , he may rest almost Secure , that the Care of these things shall continue after him . So that a Man hath as it were Two Lives in his Desires . Obj. But Solomon in one place , saith , That the rich hath many friends , Prov. 14. 20. And in another , Wealth maketh many friends , Prov. 19. 4 , What matter then , Money is my Friend , my Estate is my Friend . Ans. Solomon , in both places , discovers the Covetousness and Partiality of Men in the World , who , for Advantage-sake , sell the Truth in Witness-bearing , and accept Persons in Judgment . And who knows not how apt Men are to be drawn with Silver and Gold Twist . * Of all sorts of Friends , Money-Friends are the worst-Friends to the Purse , not to the Person . Hence it is , that if they Judge the Gift or Fee too little , then they conclude their Service and Trust too cheap , and they will do far less , or quite neglect their Duty . The truth is , A Real Substantial Friend is the Conscientious Man , Neh. 7. 2. Daniel , Chap. 6. 4 , 5. Verses . It is a True saying , Friendship cannot be there , where Goodness is not . He that loveth pureness of heart , for the grace of his lips , the King shall be his friend , Prov. 22. 11. Parts and Endowments of Wicked Men are lyable to God's Curse ; And what a sore evil do Parents and Masters of Families bring upon themselves , and those under their Charge hereby ? What a Cursed thing is it , to have their Intellectuals poyson'd , infatuated and corrupted , with Atheistical Principles , dangerous Opinions , and Damnable Practices ? What a Judgment is it to have their Gold and Silver Canker'd , and their choisest Endowments vitiated ? Let no Wicked Person conclude and presume of God's Love to him from Gifts : It is not Distribution , nor Receiving of Talents , but Grace to employ them well , which is an Evidence of God's Love , Matt. 25. 30. What great pitty is it to see Men of Breeding and Quality in the World ( whose Time of Education hath been as Expensive , as the Lives of most Men ) to strip themselves of their Ornaments , and trample upon them in the Vomit and Sink of Luxury and Surfeting ? And how sad is it afterwards ( in stead of Ingenuity to acknowledge ) to Prostitute their Gifts and Parts to make Defences for their Enormities ? Is not this Treason against Heaven , to Clip God's Coin , his Gifts , to Guild their own Dross , their Sins , to make them Currant in the World ? Namely , to call Healthing and Carousing , Good Fellowship , Loyalty , or Civility ; To call Swearing , Hectoring , and Duelling , Gallantry , or Manhood ; to call Covetousness , good Husbandry , and Prodigality , Generosity . Ah , What a Curse is this , to become Panders , and Devils , to draw themselves and others into Hell more securely ? Is it not Cursed for knowing Persons to hide , extenuate and plead for Sin ? Is not this to Justify that which Christ came to Condemn , than which what is more vile and abominable ? Woe to them that call evil good , and good evil , that put darkness for light , and light for darkness , that put bitter for sweet , and sweet for bitter , Isa. 5. 20. These are wise to do evil , but to do good have no knowledge , Jer. 4. 22. The light of the body is the eye , therefore when thine eye is single , thy whole body is full of light ; but when thine eye is evil , thy body is full of darkness . Take heed therefore , that the light which is in thee be not darkness , Luke 11. 34 , 35. 6. The very Works of Wicked Mens Callings are lyable to God's Curse . 1. His Natural Actions , when he eateth or drinketh , he feeds a Body of sin , and maketh provision for the flesh to fulfill the lusts thereof . Every creature of God is good , &c. It is sanctifyed by the Word and Prayer , 1 Tim. 4. 4 , 5. The fruit of his Body is cursed , &c. Deut. 28. 18. 2. His Civil Actions , The Ploughing of the Wicked is sin , Prov. 21. 4. He is cursed in the City , and in the Field , Deut. 28. 16. His Buying and Selling is cursed , His Building and Planting , Deut. 28. 30. 3. To be sure his Religious Actions are no better . The Prayers of the wicked are abomination to God , Prov. 15. 8. He that-turneth away his ear from hearing the Law , even his Prayer shall be abomination , Prov. 28. 9. 2. God's Curse is extended to Persons Governed in Wicked Houses . In the Second Commandment , Exod. 20. 5. Visiting the iniquity of the Fathers upon the children unto the third and fourth generation of them that hate me , And shew mercy , &c. And God justly punisheth Wicked Parents , and Wicked Children of Wicked Parents . There be many instances hereof in Scripture , both in private Persons and Families , and in whole Kingdoms and Churches , Ahab and his House , Jeroboam and his Posterity , 2 Kings 9. 7 , 8 , 9. compared with the 1 Kings 14. 10 , 11. Gehazi and his Seed , 2 Kings 5. last . The Egyptians were plagued in their First-born , Exod. 11. 5 , 6. The Jews and their Children are under the Wrath of God to this day , Matt. 27. 25. 1 Thess. 2. 16. The Wrath of God is come upon them to the uttermost . Achan's Sin brought punishment upon himself and Family , Joshua , Chap. 7. Yea , all Israel fares the worse for his sin . And there were three years Famine in the end of Davids time , for Saul and his bloody House , 2 Sam. 21. 1 , 2. How this may consist with the Justice of God , Is thus Resolved , ( 1. ) † The Punishments which God bringeth upon the Children for the Fathers sins , are onely Temporal and Outward Punishments . * Sometimes they are smitten with Infectious Diseases , as Gehazies Posterity ; some come to untimely ends , as Ammon and Absalon , and the little Children of Dathan and Abiram . Posterity may fare better or worse , for the Vertues , or Vices of their Ancestors , i. e. . Outwardly and Temporally , but Spiritually and Eternally they do not : For as never yet any Man went to Heaven for his Fathers Goodness , so not to Hell for his Fathers Wickedness . ( 2. ) Children most times tread in their Fathers Steps , and continue in their Sins , and so draw upon themselves their Punishments . Certain it is , that most times sins pass along from the Father to the Son , and so downward , by a kind of Lineal Descent from Parents to Children , whole Families being tainted with the special Vices of their Stock ; either by Nature , Example , or Education . * Therefore Parents ought to beware of Constitution-Sins in themselves , which follow the predominant humours of their Bodies and Souls , and of shewing bad Examples for want of good Education . If we should observe some Families for several Generations Descending , we may see Whole Generations of Ryotous , Drunkards , Swearers , Sabbath-breakers , Worldlings , Persecutors , Oppressors , Unclean and Filthy Persons , Superstitious and Idolatrous Families , and such like . And thus the Curse of God descends upon Posterity . ( 3. ) It is to be noted ( for our better understanding , how justly God punisheth Children for sins of Wicked Parents and Governours ) that between Head and Members , Governours and Governed ( whether in Kingdoms , or Churches , or Families ) there is such an Union , that whereas we look upon them severally , they are but One , as One Body , Magistrates are Civil Fathers , Ministers are Ecclesiastical , and Parents of Families ( over and besides ) are Natural Fathers . Now , where there is Union , there is Communion , suited to the Relative State of Things and Persons , in respect of Rewards and Punishments . The whole Person of Man is Punish'd for one part , Tongue or Hand ; for , as they Act for the Whole , so they make it obnoxious . And so it is with Magistrates and Rulers , in respect of those under Government . For , as in the Body Natural , there is a Locomotive Faculty , guided and commanded by Superior Principles of Sense and Reason , to go forth and bring home those things which are suitable to it : So in every Body Politick , there are Inferiour Instruments guided by Superiour Powers , which , by doing their part in an Evil Work , whether in their own Persons , or in their Representatives , become guilty , and so lyable to punishment . ( 4. ) Observe , That Achan's sin was publickly and solemnly prohibited , and the Punishment threatened fully known to all of his Family , in which , if there were Infants , or Children short of years of Discretion , yet they cannot be said to suffer unjustly , because of that natural contagion of sin drawn from the Loines of their Parents , and because of some actual sins committed . ( 5. ) In Answer , This Punishment , which involved the Posterity of Achan , ought not to be lookt upon so properly the Punishment of Children , as the Punishment of Parents , because the suffering of Children , ( being so near and dear to them ) rendered this Dispensation more notable and exemplary to all Israel , and smart and afflictive to Achan , which was the intent of it . ( 6. ) God sometimes turns that into a Fatherly Chastisement , which was a Punishment in the Predecessor . Innocent Posterity sometimes suffers for Guilty Ancestors , but such Visitations may have kindness in them . ( 7. ) We must beware of questioning God's Judicial * Proceedings , or examining them by our own Measures , of Mans Reason , Laws , or Tribunals . And now having , in Seven Particulars , shewed ; That it is consistent with the Justice of God to punish Posterity for Predecessors sins , with Temporal Punishments ; let all Parents take heed of shewing Evil Examples to their Children , of Swearing , Cursing , Sabbath-breaking , Cheating , Stealing , Oppressing , Coveting , least they , by following their steps ( as they are in danger ) suffer Eternal Judgments . O let all Parents beware , of Breaking their Baptismal-Covenant , and causing their Children to break it , thereby undoing themselves and their Children to all Eternity , unless Mercy prevent them . 2. The Curse of God on Wicked Houses , falleth upon Things as well as Persons . Things are Two-fold , 1. Temporal . 2. Spiritual . Which are in order to Eternal . 1. On Things Temporal . God is highly displeased when he punisheth sinners with Prosperity . The Rich Mans full Table , served up with his Musick and Songs ; Soul , Soul , thou hast much goods laid up for many years , take thine ease , eat , drink and be merry , could not make way for his comfortable departure out of this World : But God said to him , Thou fool , this night thy Soul shall be requered of thee , then whose shall those things be which thou hast provided , Luke 12. 19 , 20 ? Let it not seem strange , that Wicked Families prosper in the World , and encrease in Riches , and yet be Cursed in their basket and their store , Houses , Lands , Livings , Cattel , Corn , in City and Countrey . We may not judge of comfort in Temporal Things , from the Quantity thereof . A Mans life consisteth not in the Abundance of the things which he possesseth , Luke 12. 15. * Look not at the Gift so much , as the Good Will of the Giver , not at the Bulk , but at the Blessing . In the revenues of the Wicked is trouble , Prov. 15. 6. What profit or pleasure in that abundance which will not suffer the Rich to sleep ? And what comfort to Feast and Surfet thereby ? A little that a righteous man hath , is better then the riches of many wicked , Psal. 37. 16. † If it were possible , that all the Delights of Men did run into the Wicked Man's Cistern , yet a Frown from God's offended Countenance would make all bitter to him . The Hand-Writing set before Carousing Belshazzar , made him Astonisht , and his Heart sunk in the height of his Mirth . What made Cains Countenance fall , the Second Man , and Heir Apparent to the World ? Was it not because , God had not respect to him and to his Offering , Gen. 4. 5. If we come nearer , and view the Wicked Man's Life in his Wealth and Prosperity , we shall find him obnoxious to God's Curse in Temporal Things , 1. By his Desire . 2. By his Use. 3. And his value of Riches . 1. By his Inordinate Desire , which , as it is without Measure , so it is without Content with his Condition . It is an Heathenish temper to be set upon the World. It wants neither Sin nor Misery to hast to be Rich. They that will be rich fall into temptation and a snare , 1 Tim. 6. 9. And he that hasteth to be rich , hath an evil eye , and considereth not that poverty shall come upon him , Prov. 28. 22. What a Curse is it to make the Mammon of this World a Christians God ? Ah what a Curse is this Projecting for thick Clay , and wearying himself for very vanity , Habb . 2. 6. 13. What a Curse is it , to be a Friend of the World , and the Enemy of God , James 4. 4 ? What a Curse is it to prefer the Creature before the Creator , things seen before unseen , Temporal before Eternal , the Body before the Soul , and Earth before Heaven ? Were it not just with God to disinherit all these Worldlings of True Happiness , who place it here below ? Wicked Men are neither well full nor fasting , they provoke God , not onely in Desiring , but in Using , and Having Riches . The truth is , Wicked Men do not use Riches , but their Riches use them : And how ? why for Wantonness , Luxury , Pride , Oppression , Pleasures , Ryot , or Ostentation . Thus that which God appointed to Help , Maintain , and countenance Vertue and Piety ( among Men and Christians ) is usurped to cherish and entertain Vice and Ungodliness , to prefer themselves to high Places , and make room for them in the World to commit greater sins . Whereas Riches are the Servants of Good Men , they are the Masters of Wicked Men. The good Man maketh his Riches subordinate to the Glory of God ; but the Wicked Man is in servitude , to the Lusts of the Elesh , the lust of the Eyes , and the Pride of Life . Wicked Men ( in the sight of God ) have not a Sanctified right to these Temporal Things , while they are out of Christ. And altho' they have an Indulgence , from the common Bounty of Divine Providence , to use Temporals and become Rich , yet they want a comfortable Title to them . And what comfort in the Having , or in Using of these Temporals , without the Grace and Blessing of God ? Is it not a Sigh of God's Wrath and Curse upon Mens Houses and Families , when they suffer the World to Lord it over their Consciences , Time , Education , Office , Reason , Souls and Bodies and all . When the World hath Mens Knees , Prayers , Oaths , Strength , Wit , Parts , Memory , when the Love of the World hath seised on God's Worship , Sabbaths , Ordinances , and Ministry , Is there not a Curse upon such abused Riches ? Is it not a sign of God's Displeasure , when the World usurps Power over Spiritual and Heavenly things ? Is not this the Fruit of the Forbidden Tree , Gen. 2. 17. compared with , Chap. 3. 17 ? Every Good Man maketh use of his Riches , as Joshua did of the Gibeonites , makes them hewers of wood , and drawers of water , for the House of God , Joshua 9. 23. When as Wicked Men prefer the World to chief honour , as Ahab did Benhadad , who caused him to come up to his Chariot , 1 Kings 20. 33. O what a sad account is every Wicked Man like to make ? How will his abused Riches rise up in Judgment against him ? Many were his costly sins which he maintained , many needless Visits , many Chargeable Curiosities and Fancies , many extravagant and uncomely Fashions in Apparel , in Meats and Drinks ; all which are followed , attended and waited on with many Temptations to Wantonness , and many more Vices , potent Enemies to the Life of Nature , and much more to a Moral and Christian Life . But what little good hath this Wicked Rich Man done to Church or State , to Strangers or Relations , or to his own Family , where Cbarity should begin ? Have not Wicked Families ( of no small quality ) Adopted their sins ( as Ryot , Oppression , Pride , Covetousness , Uncleanness ) to Inherit their Estates , and Disinherit their Posterity ? Where there is more Wealth , without more Grace to manage this encrease , it will prove a Curse in stead of a Blessing . Therefore our Saviour exhorts , To make to our selves Friends of the Unrighteous Mammon , Luke 16. 9. i. e. to get Grace to use Riches to the honour of God , not to maintain Intemperance and Ungodliness . For the Day is coming , when God will summon all such Persons and Families to give an account of their large portion of Worldly things , and misimprovement thereof , Luke 16. 11. Hos. 2. 8. 9. Riches are abused one of these two ways , They are either Over-valued , or Under-valued ; the Covetous are guilty of the one , and the Prodigal of the other sin . And this brings me to the next Particular , viz. 3. And Lastly ; Wicked Men provoke God to Curse them for the Value they make of Riches : God placed Man over those Sublunary things , and now sinful contemptible Man , will stoop as low as Hell for them . How strangely are Men Infatuated , to Dote upon Dirt and Dross ! Who would think that a Reasonable Creature , placed his Happiness on Thick Clay , on Wind , on that which is not , Habb . 2. 6. Eccl. 5. 16. Prov. 23. 5. Yet so we find it , Luke 12. 19. Soul , Soul , take thine ease , &c. To place God and the Creature in the same Rank and Order , and to Worship the Creature joyntly with the Creator , is no less sin , then Idolatry ; but to set the Creature above the Creator i● Atheism . If this were not so , the Worlds Trinity would not have so many Votaries and Sacrifices of Souls and Bodies . How can such Men and Women as these be in God's Favour ? Can that Man or Family have the Blessing of God upon them and theirs , which bow down to the Gods of Silver and Gold ? Ah , What is Man without Divine Grace ? How sensual , how base , how brutish in choice and affection ? This Rate which Carual and Forthly Men set on Temporal Things , openeth a wide door to all manner of sin , Bribery , Oppression , Dissembling , Lying , Perjury , Flattery , Oppressive Tyrannical Law-Suits , Temporizing , and Unhappy Disposing of Children , to Services , to Trades , to Preferments , and to Marriages . But is this all ? No , worse is behind ; for , Wicked Men , and their Families , are subject to God's Curse , not onely in Temporal Things , but in Spiritual Things , that is , when they perform the Outward Duties of Religion ; As Prayer , Hearing the Word , coming to the Sacrament , Reading God's Word , Reading Good Books , and Conference about matters of Religion . 1. When Wicked Men Pray : Their Prayers are an Abomination ; He that turneth away his Ear from hearing the Law , even his Prayer shall be an Abomination , Prov. 28. 9. The Sacrifice of the wicked is abomination to the Lord , but the Prayer of the upright is his delight , Prov. 15. 8. That the Actions of Wicked Men , whether Natural , Civil , or Religious , are obnoxious to God's Curse , hath been mention'd before , Under another Head , namely [ The Vocation or Employments of Wicked Men. ] Now , as to the Matter in hand , concerning outward Religious Works , of Unregenerate Men , whether publick upon the Lord's Day , or private in the Family ; take notice of these following Particulars , to prevent mistakes , least any harden their hearts in Omission of outward Duties . 1. That those Persons sin more , who Pray not at all in their Houses , then such as make Prayer . It is better to do that which is Materially Good , then that which is both Materially and Formally Evil. It is better to have a Form of Worship and Religion , then Atheistical Prophaneness . It is better to have Leaves of Profession , then nothing but the Cursed Fruits of a Corrupt Tree . It is more Eligible ( ex natura rei ) to exercise Common Gifts and Operations of the Spirit , and some Feeling in the Conscience , than to be Barren of All Gifts , and Dead to all outward Duties of Religion , Isa. 43. 23. Amos 5. 25. Thou hast not brought me the small Cattel of thy burnt-offerings , &c. Have ye offered unto me sacrifiee and offerings , & c ? 2. That God is pleased to Reward , with Temporal Blessings , such as Pray , and Humble themselves for their sins , though they be not true Believers , and sincere therein . God is pleased to Encourage all sort of sinners to observe and set up Outward Duties of Religion , and they shall fare the Better . It is not without Reward to perform some Formalities of Worship , though done in Hypocrisy , 1 Kings 21. 29. Seest thou how Ahab humbleth himself before me , &c. Here is a Great Temporal Mercy given to Ahab during his Life [ I will not bring the evil in his days . ] 3. Consider , That none be hardened in their Omission of the Externals of Religion : I say , let them know , That sin is in the Person , before it Infect the Performance ; In the Subject , before it corrupt the Action . Therefore let the blame be laid where it ought , not upon Religion , nor the Duties thereof , but upon the Professor and his bad Life . 4. Seeing the condition of Unregenerate and Wicked Men , is so contagious , that it pollutes all their Outward Religious Actions , let them make hast to get out , by the use of all means of God's appointment , in order to their Conversion : As by Prayer , Hearing the Word , Reading the Word , Reading Good Books , and , by Good Company , as before-mentioned . For although the Prayers of the Wicked and Unregenerate be unpleasing to God , yea , an abomination , yet it is their Duty to Pray , that they may be turned from their Wicked ways , that so their Persons and Performances , may find acceptance through Christ. O let all sorts of Prayer-less Families Pray , that they may Pray in Faith , and that they may become sincere , and down-right Christians . If you have any Bowels of Compassion for your own Souls , and the Souls of your Children , get out of the Cursed Condition of Wicked Men. Who would lead a Wicked Life , if he were sensible of his Misery , and the Curse of God upon the House of the Wicked ? 2. Wicked Men are subject to Gods Curse , In hearing the Word . They are the bad ground , which receiveth seed among Thorns and Briers , Such Earth as beareth Thorns and Briers is rejected and nigh unto Cursing , whose end is to be burned , Heb. 6. 8. As they come unprepared to hear , so they depart without profit . The fault is not in the Seed but in the ground , which receiveth it . The life of the Wicked is compared to untilled , rough , thorny , fallow ground , Jer. 4. 3. What Fruit can be expected from it , How can the Seed of the word and a wicked heart agree ? Who would live in the condition of a wicked Man ? Who trembleth not , to be under Gods Ordinances without a blessing ; what heart dreads not to be subject to Gods Curse ? Who would not be afraid to hear the blessing pronounc'd , and have no share in it ? Come then to the word for Grace , to make thee a New-man , to reform thy wicked course of Life . Come to Bethesda , there is hope of thy cure , of thy conversion , though thou hast a long time been in this case . If thou art willing to be made whole , if thou art willing to become a New Creature , the work will be done , Jo. 5. 6. Let nothing hinder or discourage thee because of thy wickedness , or being Obnoxious to Gods Curse in hearing the word , but let it much more perswade and quicken thee , to a constant and conscionable attendance upon the word . There is hope of Grace in the use of means of Grace , but by refusing the means , thou art sure to Perish . Take up then such a like resolution , as the Lepers before Samaria did , 2 Kings 7. 3 , 4. And there were four Leprous Men at the entring in at the Gate , and they said one to another , Why sit we here until we dye , & c ? Let the wicked forsake his way , and the unrighteous Man his thoughts , &c. Isa. 55. 7. 3. Wicked and Unconverted Men are lyable to Gods Curse in Reading the Holy Scriptures , and good Books . For they are in the dark , and without faith the Eye of the Soul. They have Eyes and see not , they have Ears and hear not . They want a right End , Gods Glory , the good of their own Souls , and of their Family , whereunto God hath commanded his word and good Books to be read in Families , Deut. 6. 1 , 2 , 3 , &c. Particularly , Wicked Men deprive themselves of Gods Blessing in reading his word and good Books , 1. For want of Prayer to God for it , Psal. 119. 18. Open thou mine Eyes , that I may behold wonderous things out of thy Law. It may be that some Wicked Men are of good Natural Parts to discourse of Religion ; But what is that without Grace in the heart , to relish the Spiritual matters thereof ? What is a Golden Head and a Stony Heart ? 2. By reason of Ignorance , The Natural Man , receiveth not the things of the Spirit of God , &c. 1 Cor. 2. 14. 3. Wicked Men in reading Gods word , and good Books are upon uncertainties , for they fix upon no Duty , they are all in Generals for want of the applying Act of Conscience . They as Men read Maps of Forreign Countries , without Knowledge of the Globes . 4. Wicked Men expose themselves to Gods Curse in Reading Scripture and good Books , by converting their Knowledge into empty discourse or unprofitable Disputes . And what more vain and carnal in these Opinionative times ? What Lipsius said of his Countrey-men , is as true of our selves , i. e. Never any Age more abounding with Religions , and Barren of Piety . We have cause to fear , that Interest is the Religion of many Professors , whereunto they sacrifice their Cares , and all their Abilities , Acts 19. 28. Great is Diana of the Ephesians . Ah , what confusions have Opinions wrought amongst us in England . And , no wonder , seeing they Lodge in that Wild and Restless faculty of the Soul , Namely , Imagination , from whence all perturbations of Church and State proceed . 4. Hereunto in the last place , may be added , Friendly and Neighbourly Reproof and Advice , which ( though it be the best of Christian Charity , Levit. 19. 17. ) Is made the worst use of by Wicked Men. 1. They either make a mock of it . Or , 2. Snuff at it as a piece of Censoriousness and Impertinency . Or , 3. Count their Friend their Enemy , and at the next meeting can hardly afford him an Ordinary Salutation . This is the Cursed condition of wicked Men , even in respect of spiritual things . He that reproveth a scorner , getteth to himself shame , and he that rebuketh a Wicked Man , getteth himself a blot , Prov. 9. 7. 3. The Third Thing in opening the former Description of Gods Curse on wicked Men , is the extent of it , in respect of the Duration of it , which is , 1. To Time here , 2. To Eternity hereafter . 1. To Time here , in all the fore-mentioned particulars , with relation had to Persons , Governours and Governed , and to things Temporal and Spiritual , with many particulars under both Heads . I come to speak of the latter part of the Duration of the Curse of God on wicked Men , which is extended to Eternity hereafter . There is not a day free , nor an hour ( so long as they be out of Christ ) from the justly deserved Curse ; God is angry with the Wicked every Day , Psal. 7. 11. Upon the Wicked he shall rain snares , Fire and Brinstone , and an horrible Tempest , this is the Portion of their Cup , Psal. 11. 6. Who could sleep quietly in his Bed , with a drawn Sword hanging over his Head by a twine thread ? But ah , poor Creatures , Hell Fire ( for ought they know ) is kindling for them ; while they are Treasuring up unto themselves wrath against the Day of wrath , and while they say , Peace and Safety , sudden destruction is coming upon them , 1 Thess. 5. 3. But is this the worst of their misery ? Can it end with time , can Death and the Grave put an end to it ? No , no , Evil pursueth sinners ; The Curse is extended to Eternity . O woeful State of Wicked Families ! O that they would consider of it , before they come out of the Low Ebb of Time , into the vast Ocean of Eternity ! 2. Therefore , this Curse is extended to the longest line of Eternity . This is the amazing sentence full of horrour ; Depart ye Cursed into Everlasting Fire prepared for the Devil and his Angels , Mat. 25. 41. Will not this word [ Eternity ] pierce the hardest heart ? Will it not awaken the most presuming sinner , out of the [ Mare Mortuum ] or Dead Sea of Security ? O the dreadful thoughts of Eternity , Eternity in the Lake that burneth with Fire and Brimstone ! Eternity is not made up of Millions of Years . You may as soon Gird the expanded Heavens , or Drink up the Ocean , as Measure Eternity . Which made one cry out , What years can sotiate endless Eternity . Men would not live in their Houses as they do , if they did truly believer , That ( except they repent ) Gods Curse , after this wicked life is ended , will abide upon them for ever , Rom. 6. Last . The wages of sin is Death , but the Gift of God is Eternal Life through Jesus Christ our Lord , i. e. Of sin Indefinitely taken , any sort of sin , every sin , unrepented of . Quest. But sinful Man's time upon Earth , is but for a while that he sins , compared to Eternity . VVhy should he suffer Infinite and Eternal Punishment , for Finite and Temporary sins ? Answ. Sin and Punishment may be considered three ways . 1. In respect of themselves . 2. In respect of Duration . 3. In respect of their Object . 1. In respect of themselves . Sin considered in it self , as it is a Privation of Holiness and Righteousness , is finite not Infinite , because that Holiness and Righteousness , wherein Adam was at the first Created , was Finite suitable to the Creature . And Punishment considered in it self [ Intensive ] is Finite ; But if Punishment be considered [ Extensive ] it is Infinite ; that is to say , Punishment for its Entity ( or it s Being ) is Finite : And for its Duration in that Being , It is Infinite ; Or , thus in short , Sin is of Infinite Continuance in Hell , and Its Punishment is Answerable . Were the life of sinful Men prolonged for ever upon Earth , they would sin for ever ; The guilt and filth of sin descends into Hell with the Impenitent , and the Damned are ever Living and ever Sining , therefore it is Just , that their Punishment run Paralel with their sining . 2. In respect of Duration , sin and punishment may be considered , and in this respect they both are Infinite , i. e. the malignity , emnity and contrariety of sin to God's purity and goodness remaineth for ever , and the punishment is inflicted for ever . Gods word hath placed Rewards and Punishments one against another , Mat. 25. Last , And these shall go into everlasting Punishment , but the Righteous into Life Eternal . The wages of Sin is Death , but the Gift of God is Eternal Life through Jesus Christ our Lord. As Rewards are Eternal , so Punishments are Eternal , As Life is Eternal , so Death is Eternal . By the Rule of Contraries these Illustrate one another . 3. Sin and Punishment are considered in respect of the Object , or against whom sin is committed , i. e. against the Majesty of Heaven and Earth , the supreme Law-giver , of Infinite Justice and Holiness . Sin in this respect may be said to be Infinite , being the Transgression of the Law of an Infinite Majesty . For more full Answer to this Question . 1. Observe , That although Mans Time of sinning be but short compared to Eternity of suffering , yet this doth not appertain to the Nature of sin , being [ Extrinsecal ] to it , for the sin of Apostate Angels , presently after the Commission , was in it self , ( abstractively taken , for that Malicious defection and deformity from the chief Good ) as hateful and contrary to God , as it was afterwards and farther on . In like manner , the sin of our first Parents , deserved Eternal Punishment , the very first Day , as well as in future time . The Reason hereof is this , We ought in this matter enquire into the Moral Evil , Internal principles , and roots of sin , the formality of it , emnity , privation , separation , and aversation from Mans chief end , the enjoyment of God himself , the Being of Beings , and Fountain of Happiness . 2. Quest. But seeing that there be some that dye in their Infancy , some in their Childhood , others in Youth , ripe Age , old Age. And seeing there be Greater and Lesser sins , as they admit of aggravations , against the Light of Nature , and against the Gospel , How can it be said that they suffer Justly , in case all suffer Eternally ? Answ. Punishment hereafter , is proportionable to Wicked Mens sins committed in this Life , and all sorts shall have their Just Deserts . Christ Jesus the Judge of all the World , will reward every one according to his work , Mat. 16. 27. The greater and lesser sins , shall have greater and lesser Punishment , but all shall have Eternal Punishment . There are Degrees of Punishment in Hell , as of sinning on Earth , but Eternity of suffering is the Portion of all . The least sin deserveth Eternal Death . [ There are not Physical Degrees in this Death ; There is no Diminution in Infiniteness , nor Brevity in Eternity ] . O let every Wicked Man be upon his Knees , and pray for true faith in Christ and Repentance of his sins , let him give no sleep to his Eyes , nor slumber to his Eye-Lids till he partake of the Mercy of God , and Infinite merits of Jesus Christ , the Son of God , who alone delivereth , from this dreadful wrath to come , 1 Thess. 1. 10. CHAP. IV. The Pernicious Influence of the Sins of Wicked Families , upon this Church and Kingdom , from seven Aggravations . 1. THere was never any Nation well and peaceably Governed , in the which Religion , and a Perswasion of a Divine Providence , was not well and soundly planted in the minds of Men. And the more that any one was privately devoted to Religion , and the Reverencing of a Divine Spirit , the more Illustrious and Famous he became in all innocency and probity of Life . As the secret Atheism of Mens Judgments , so the known Atheism of their Practise , opens the Door to all Wickedness , Injustice , Pride , Perjury , Tyranny , Sacriledge , or any other Villany , Psal. 14. 1 , 2 , &c. Titus 1. Last . They profess they know God , but in works they deny him , being abominable and disobedient , and to every good work reprobate . It is observable , that the Book called the [ Practise of Piety ] was Dedicated to King Charles the First , then Heir Apparent of these Kingdoms ; Intimating , that , true Religion , is , the best Crown Imperial , the undoubted Glory and Safety of Church and State. Wisdom is better then Weapons of War , but one sinner destroyeth much good , Eccles. 9. Last . The good of the Commonalty depends upon the Exercise of Religion . If thou hast true Loyalty in thy heart , live with an Awe of Religion in thy Family , the want whereof will render thee unjust abroad , as well as at home . Those that are without Devoted Service to God , will not be subject to Rulers for Conscience sake . He that is subject only upon the account of wrath , and the Power of the Sword which is over him , will be no longer so , when he hath an opportunity of escaping or resisting that Power . Nor is there any possible way , to secure Men in their quiet subjection and obedience , but by their being obliged for Conscience sake . And therefore such kind of Persons as by their open profaneness and contempt of Religion , do endeavour to destroy Conscience from amongst Men , may justly be esteemed , as the worst kind of seditious Persons , and most pernicious to civil Government . Was it not hence , that the Roman Empire suffered so much , namely , from their Cateline , Brutus , Cassius , Sylla , Marius , and such like wicked fellows ? Righteousness exalts a Nation , but sin is a reproach to any People , Prov. 14. 34. It is the observation of Josephus in his Antiquities , that the Jews were grown very prophane and careless of Religion , before the destruction of Jerusalem by the Romans . The Lord hath a controversy with the Inhabitants of the Land , Because there is no Truth , nor Mercy , nor Knowledge of God in the Land. By Swearing and Lying , and Killing and Stealing , and Committing Adultery , they break out , and Blood toucheth Blood. Therefore shall the Land mourn and every one that dwelleth therein , &c. Hos. 4. 1 , 2 , 3. The abominable wickedness of Canaan , provoked the Lord to visit the iniquity thereof upon it , and the Land vomitted out her Inhabitants . Ye shall therefore keep my Statutes and my Judgments , &c. That the Land spue not you out also , when ye defile it , &c. Levit. 18. 25 , 26 , 27 , 28. Personal sins quickly become Popular , and as sin goeth not alone , so it goeth not without its Contagion : It is a Plague , and infects others when we see them not , it is as diffusive as the air which we breath in . There is much danger in a Contagious Conversation . One person infects a Family , one Family a whole Street , One Street a whole City , One City a whole Countrey , One Countrey a whole World. If sin begin with one Angel it infects Legions , If with one Woman , it inserts all the Mass of Mankind . Thou sittest at home , and thinkest that thou doest no hurt to the Kingdom or Church , but sure is , that thy Family-sins will abroad , and as it s said of those that are infected with Plague sores , so it may be said of sinners , that they strive to infect others . Sin never goeth alone whether considered as Criminal or Penal . Thy Sabbath-breaking , Idleness , Pride , Prodigallity , Backbiting , Drunkenness , Coveteousness , and such like , breed more sins first at home , then in thy Neighbours House , then afterwards , both thou thy self , thy untoward posterity and thy corrupted Neighbours , carry them into Company , in Villages , Market Towns and Cities , and in process of time , the whole Land where thou livest , is defiled thereby . This fire of Family sins , being once kindled , finds more fewel among sinful Men , and so going from one to another , at last , it breaks forth into consuming Flames . A whole Tribe was corrupted with Idolatry , which first came from Micha's Family , Judges 17 , and 18 , Chapters . Achan's sin brought God's hand , not only upon himself and Family , but all Israel smarts for it , Josh. 7. 13. And a long time after , Achan is called the [ Troubler of Israel ] 1 Chron. 2. 7. But especially the Families of Great Persons , as of Princes , Magistrates , Nobility , Gentry , Clergy , bring Judgments upon whole Nations and Countries . As in Saul's time , Jeroboam's , Baasha's , Ahaz's , and Manasseh's time . The sins of Nobility , and Gentry , are of a more spreading Infection , then the sins of Inferior Persons . And as to the Contagion of the sins of the Ministry ; It is said , From the Prophets of Jerusalem , is Prophaneness gone forth into all the Land , Jer. 23. 15. There be some sins which are Domestick and Private , which grow quickly into National and Politick sins , as Sabbath-breaking , Whoredoms , Murther , Perjury , Rebellion against Parents whether Natural or Civil Parents , Oppression , Idolatry , Heresy , Deut. 13. 19 , and 21. Chapters , Shewing the Punishment of Idolatry , Murther , Rebellion against Parents . And touching the Punishment of Whoredoms , see Deut. 22. 21 , 22 , ver . All which Texts shew the National Epidemical malignity of those sins ; And therefore all Israel must hear and fear , and do no more any such wickedness as this among them . 2. Consider , That Ungodly Families , Overthrow Churches . Prophane hands in Parishes pull down Gods House . It is Unbelief , Impeuitency , Sabbath-breaking , common prodigious swearing , revelling at Wakes , Merry Nights , Greens , May Games , Healthing ; Inlets to Debauchery and all Impiety , to Atheism , Blasphemy , Whoredom , Contempt of Religion and Morallity . These are the Boars of the Wood , and Beasts of the Field , which waste and devour the Lords Vineyard . These are the sins , which the Prince of Darkness , and his Infernal Rabble , strive to maintain and propagate , to the Overthrow of Christianity , yea , and ( I had almost said ) Humanity it self . The Tabernacles of Edom , and the Ishmaelites , of Moab , and the Hagarens , Gobal , and Ammon , and Amalek , the Philistines with the Inhabitants of Tyre ( I mean wicked Families ) say , Come , let us cut them off from being a Nation ( a Church ) that the Name of Israel ( the Name of the Reformed Church of England ) may be no more in Remembrance , Psal. 83. The General , Ignorant , and Scandalous sins of too many called Christians , Is like unto the Abomination of Desolation in the Holy Place , Dan. 11. 31. Parochial sins , which rise out of Irreligious Households ( as Persecuting Saul's ) make Havock of the Church . And are ( in effect ) the Bloody Hamans against Gods Church : Family-wickedness of Princes , Priests , and People brought Destruction upon Jerusalem , and demolisht the Temple , the wonder of the World for Building , a Type of Christ in the flesh , and of his Church upon Earth . Joshua a Good Ruler , ( at a full and honourable Assembly of Elders , Heads , Judges and Officers ) delivereth this weighty charge in his Speech , Namely to fear the Lord and serve him in Sincerity and Truth : And not only in Cities and Towns , but in all Families , as the Principal Means for the Prosperity of Church and State , Josh. 24. 1 , 14 , 15 , 20. Go ye now to my place which was in Shiloh , where I set my Name at the first , and see what I did to it . For the wickedness of my People Israel , Jer. 7. 13. It is most certain , that the Church cannot flourish , unless the parts and members of it , perform Holy Duties and Offices in their Capacities , both in Church and Family . The want of Religion in Families , is the Decay of Churches . The difference between a Christian Family and a Church , is that of Parts and Whole , if the parts be wicked and profane , the Constitution of the whole is Vitious and Depraved ( more or less ) according to the proportion of the parts . Is it likely , That Heads of Families should be truly Devout in the Church , and Exercise no Religion at home ? How shall we Judge of the Churches encrease , if not from Parochial Religion in Families ? Wickedness of . Families , maketh the Glory of Jacob thin , Isa. 17. 4. Wicked Families eat up Jacob , devour , consume , and make his Habitation desolate , Jer. 10. 25. As by appearance at Musters we Judge of the military Strength and Population of Kingdoms ; so from Piety in Families the Strength and Prosperity of the Church and Christs Kingdom . The Life of Religion , and the Welfare and Glory of Church and State , dependeth much on Family Government and Duty . If there be any hope of the amendment of a Wicked , Miserable , Distracted World , it must be mostly done by Family Religion and the Christian Education of Youth . What Countrey Groans not under the Confusions ; miseries and horrid wickedness which are all the Fruits of Family neglects , and the careless and ill Education of Youth ? In the Preface to the Record for Dissolution of Lesser Monasteries , the Reasons returned were , The Vitious Living of those Houses . Another saith , That Fornication , Adulteries , Treachery , Soddomy , Incest , were Committed and Brooded in those Houses . And the Reverend Author goeth on , saying , An Hundred Thousand Whores made by the Unmarried Clergy . Every stone hath a Tongue , to accuse of Superstition , Hypocrisy , Idleness , Luxury , the Late Owners . How soon would the best part of the World Decay , upon the Corruption of Families ? As in the Body Politick , so in the Mystical , it thrives or wasteth , according to the Good or Bad Temperament of the Parts constituent . If Families of Nominal Christians , were Real Living Members of the Church , succeeding Posterity would encrease it . But we have cause to lament the weakness of it by reason the wickedness thereof . It is most evident from Scripture , that such Professors are not True Members of Gods Church , which are not Living Members of Christ. He is not a Jew which is one outwardly neither is that Circumcision which is outward in the Flesh : But he is a Jew which is one inwardly , and Circumcision is that of the Heart , in the Spirit , and not in the Letter , whose Praise is not of Men but of God , Rom. 2. two last verses , He is not a sound Christian that is Baptized , except he be inwardly renewed and sanctified by the Holy Ghost . The real Christian Is a New Creature , Old things are past away , behold all things are become New , 2 Cor. 5. 17. And the New Creature hath put off his former Conversation , the old Man which is corrupt according to the Deceitful Lusts , And is renewed in the Spirit of his mind , And hath put on the New Man , which after God is Created in Righteousness and true Holiness , Eph. 4. 22 , 23 , 24. It is for want of Religious Government in Households , that the Lords Day is not better observed , that few profit under the Word , and that there are so few prepared Communicants at the Lords Table . It is from hence , That Ministers have slender Congregations , and that Taverns , Ale-houses , Walks , Fields , Gardens , Tatlinghouses in the Neighbourhood , are more resorted to , then the places of Gods Worship . Oh! All you Careless , Ignorant , Worldly , and loose Heads of Families , let not this Aggravating Consideration ( Namely , That your Family-wickedness overthrows Churches ) pass out of your thoughts , till it please God to change you , and reform your Families . Are you Friends to the Church ? Set up the Practise of Piety in your Families , which are the Nurseries of the Church . This Duty is of Great weight and Importance to the Interest of Reformed Religion , and of the Church of England . If professing Christians , live in their Houses , in due Conformity to their Covenant in Baptism , this ( through Gods Mercy ) will render our Church Beautiful as the Garden of the Lord ; And our Land , as the smell of a Field , which the Lord hath Blessed . The Romans were as Careful to maintain their Vestal Fire , as to preserve the Palladium , as Pledges of Felicity to the Empire ; Signifying to us Christians , that , If Religion and Vertue , Piety and Policy , be Countenanc'd , and defended , and their Contraries , Profaneness and Immorallity supprest , and punished , then the Lord will Build us , and not Pull us down , Plant us , and not Root us up . If we entertain the Life and Power of Christianity and Honesty in our Families , Upon all the Glory shall be a Defence , Isa. 4. 5. Quest. What think you of Errours and Heresies , tending to the subverting of Christianity ? And what may we think of Parties and Sectaries , Are they not greater Enemies to the Church then profane Families ? Answ. ( 1. ) Here is not intended a Comparative Enquiry , whether Damnable Errours and Heresies , do more mischief in our Church , then wicked Families , but the main Business in hand , is to shew , that Profane and Wicked Families , are Pernicious Enemies to both Church and Sate . Sabbath-breaking , Swearing , Drunkenness , Filthiness , Coveteousness , Oppression , Pride , Treachery , Perjury , Cursing , Cheating , Killing , Stealing , Lying , and such like black infernal Sins in Families , will ( without Reformation ) Ruin Kingdoms and Churches . ( 2. ) Profane Scandalous Livers , are Practical Atheists and Hereticks , They profess that they know God , but in good works they deny him , being abominable , and disobedient and to every good work reprobate , Tit. 1. Last . ( 3. ) Moral Evils of Sin and Intellectual , are Conjunct ; A foul Stomach hath an aking Head , and corrupt Streams come from a corrupt Fountain , St. Paul , In Titus 3. 10. And , 1 Cor. 5. 11. Joyns together Hereticks , and Sensualists , or Scandalous Persons in Families and Parishes , as Fatal and Capital Enemies to the Church , and equally obnoxious to Ecclesiastical and Civil Punishments . ( 4. ) We have sad experience what Mischief , Parties and Sectaries , Rents and Schismatical Causes and Instruments , have wrought among Christians , even to oppose , That Great Article of our Faith [ The Communion of Saints ] . ( 5. ) He is no better then a Wicked Man , that hatcheth Divisions , and Covets to make separations , and will not admit of healing . Such were the Donatists , whose Tumults were supprest by the Magistrate . O that all Scandalous Profane Families in Parishes , would sit down , and set themselves as in Gods presence , seriously considering , that they are no more Living Members of Gods Church , then the Dead Bodies in the Church Yard , are Living Members of that Family , whence they came to be Interr'd . 3. Consider , That Profane Families are great Enemies to the Ministry . If Heads of Families would perform their Duties , according to Gods command , that is , to set up Religion in Families , Prayer , reading the Word of God , Catechizing , shewing good Examples , in the Week Day , and upon the Lords Day , causing their Families to keep it Holy , both publickly and privately ; I say were their Families thus Governed , the word Preach'd would take better effect upon them . Is it likely that Preachers should do any good , when Parents by open Profaneness , pull down what they set up ? As if they were resolved to live as they do , let the Minister say what he will. Is it likely that the Ministry should prosper in a Congregation , when most Families will do nothing towards it themselves , by keeping Holy the Lords Day , and serving and worshipping him in the Week Day ? Would Masters of Families take hold with the Minister , Religion would enter into Families through Gods Blessing . But O what little is done to help forward the salvation of Souls by Good Parents ! They ought to prepare and break up the fallow ground of their Families , they ought to Root out the Weeds of Vice , and pluck up corrupt Principles out of this little spot of ground , that it may be fit to receive the Seed of the word with profit , Jer. 4. 3 , Hos. 10. 12. Governours of Families ought to make their Families Nurseries for the Church , i. e. well Husbanded , well disciplined , and well taught . In their own Houses . Parents are both Magistrates and Ministers , in a Subordinate way , to the training up an hopeful Generation , for Church and Kingdom . Why do Ignorant , Loose , Worldly , Careless , Prayerless Families , cast off their Duty upon sureties for the Christian Education of their Children ? Whereas they themselves stand Bound as they are Believers , not only to Dedicate them to the Lord by Baptism , but as their Childrens Sponsors , To bring them up in the Nurture and Admonition of the Lord , Eph. 6. 4. 4. The Barrenness of the ground , upon which the Seed of the word is sowed , is cause of sorrow as well as discouragement to a faithful Minister . Is it not matter of discontent and sorrow , that the Seed-time for Corporal Bread , is stopt by some rude wicked fellows , in the Neighbourhood ? And do you think ( O wicked Families ) that it is not greater sorrow , to Godly Ministers in their Office , that the Seed-time for the Bread of Souls is hindered by you ? Is not Christ himself Lord of this Harvest , who is Judge of the World ? Are not you the Tares , and must not they be cast into the Fire , not only for Being Tares , but for hindering the Wheat , Mat. 13. 40 , 41 ? It was the Great grief of that Holy Man and Famous Divine , Mr. Ric. Greenham ( about the 35 Y. of Q. Eliz. ) That notwithstanding his Preaching , Prayers , Tears , he had a Barren , Obstinate , Ignorant Parish . Greenham had Pastures green , But Sheep full lean . Is it not matter of sorrow , that the good Minister finds little more shew of Religion in his Congregation , then what cometh in Course upon the Sabbath-Day , or that most in the Parish part with Religion , as soon as they turn their backs on the place of Gods Worship ? This troubleth the good Minister , that most Heads of Families deny that at home , which they seem to like well in the Congregation ; that some ( it may be ) bring their Bibles to the Church , and never take them up all the week after ; that they Joyn in Publick Prayers , and will not Pray in their Families ; And lastly , This discourageth and troubleth the good Minister , that many carry it like Christians in Gods House , and live like Heathens in their own . Our Blessed Saviour , wept over Jerusalem , saying , Oh Jerusalem , Jerusalem , thou that killest the Prophets , and stonest them that are sent unto thee , how often would I have gathered thy Children together , even as a Hen gathereth her Chickens under her Wings , and ye would not , Mat. 23. 37 ? When he beheld the City he wept over it , saying , If thou hadst known , even thou , at least in this thy Day , the things which belong unto thy Peace , but now they are hid from thine eyes , Luke 19. 41 , 42. After this sort the Prophet is affected , If you will not hear it , my Soul shall weep in secret places for your Pride , &c. Jer. 13. 17. O ye Irreligious Families , What will you do ? Will you be obstinate and impenitent , because your Good Minister , nay , your Blessed Lord and Saviour , is Tender and Compassionate ? Will you be careless and secure because your Minister is commanded to watch for your Souls ? And will you be cruel to the Souls of your Families , because Ministers are sent of God , to Preach Faith and Repentance , Mercy and Forgiveness to you ? Will you harden your Hearts , and stand it out , because God by his Ministers , is praying you in Christs stead to be reconciled to God ? 5. Consider , That Profane Families do provoke God to take away the Gospel from us , and give it to a Nation that will bring forth the Fruits thereof , Mat. 21. 43. God hath been pleased to Plant his Vineyard in England , which since the Reformation hath taken Root , and spread her Branches in abundance . And Blessed be the Almighty , the Wall thereof ( our good Laws ) is not broken down . But where are the Fruits ? We hear of common seandalous sins of Drunkenness , Swearing , Whoredom and Pernicious Doctrines ; And the sin of Sabbath-breaking in Towns and Villages is notorious : Notwithstanding his Majesties Royal Proclamation for the suppressing and preventing of Profaneness , dissolute Living and all Immorallities , and for the Countenancing of Vertue and Piety in this Church and Kingdom . What shall we say of Loiterers , Travellers , Tatlers going from House to House ? What shall we say of Debauched Prodigals , Harlots , Hectors at Drunken and Filthy Meetings ? How few Families in Cities , Towns , or Villages do make any better Account of the Lords Day , then Almanack Holy Days ? How few Christians keep Holy the Lords Day , after Service in the Publick Assembly ? It were Just with God to Translate the Gospel to another People , and to put a Bill of Divorce into our Mothers hand , for the too common Disgust of the Power of Christianity and Practise of Piety . It were Just with God , to deliver his Strength into Captivity , and his Glory into the Enemies hand , Psal. 78. 61. Referring to the sins of Eli his Sons , in the Priesthood , 1 Sam. 2 Chap. And to the Punishment , in the 4 Chap. not only of the Priests but People also . And , we of this our Church , both Ministers and People , for our sins of other Kinds , have cause to fear least God deprive us of our Strength and Glory , i. e. his gracious and influxive presence . 6. Consider , That this Profaneness of Families , is the greatest reproach upon them . As sin leaveth behind it the forest wound upon Conscience ; So , It marketh the Person , with the Vilest Brand. What can expiate that Guilt , which staineth the Heavens , Curseth the Earth , hath cast down Angels from their Glory , and made Man as vile as the Beasts that Perish ? Who can blot out that , which is written in Heaven in Gods Book , on Earth in the Consciences of Men , and unhappily Copied out , to be written in the memory of succeeding Posterity ? Who can purge that away , which defileth the Souls of Men ? It is not devouring time , nor flight , nor Banishment , nor change of Climate , nor strange Inhabitants , no , nor Death it self of the Infamous sinner , that can free his Conscience from the Guilt of his sin , and wipe off the reproach and everlasting shame thereunto belonging , Dan. 12. 2. And those that sleep in the Dust of the Earth shall awake , some to everlasting life , and some to shame and everlasting contempt . The Seed of Evil doers shall never be renowned , Isa. 14. 20. The memory of the Just is Blessed , but the Name of the Wicked shall Rot , Prov. 10. 7. Thou hast consulted shame to thy House , by cutting off many People and hast sinned against thy Soul , Hab. 2. 10. Are not Ahabs and Jezebels sins upon the File of Reproach ? There was none like Ahab , who sold himself to work wickedness , whom Jezebel his Wife that Cursed Woman stirred up . Add hereunto , Jeroboam the Son of Nebat who made Israel to sin : And this is , That King Ahaz , Simon the Sorcerer , Elymas the Sorcerer , Judas the Traitor . These Persons to this day have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Brand of Infamy . Man never came to loose his Honour but by sin , then he Marr'd his Creation-Robe , and was clad with Guilt , Shame and Amazement . To this ancient Estate of Honour and Communion with God , none but the Annointed of the Lord can restore , Investing with a New-Creation . Robe of Righteousness and Holiness . Well then , Grace is the Foundation of Pristine Glory . The way to raise thy self and Family is by the steps of Piety and Vertue , down then with Wickedness and Vice , and set up Religion in thy Family . Them that Honour me I will Honour , and they that despise me shall be lightly esteemed , 1 Sam. 2. 30. It is said , That the Valiant Roman Marcellus , built two Temples of Honour , Vertue , in such manner that none could enter into that of Honour , but he must first pass through the other of Vertue . By the Laws of Armory , none ought to be promoted to Civil Honour , unless they be Loyal , Temperate , Religious , Valiant , Charitable to the poor , and ready to attend their Soveraign to the Wars : And can any hope that God will Honour any such Families or Persons as trample upon his Holy Laws , Blaspheme his Name , renounce their Allegiance in Holy Baptism , and give no Honour and Service to that God , who hath condescended to take them for his Covenant Servants . Can we say properly that such as these are Christians ? Are they not the scandal and shame of Christianity ? Are they Members of Gods Church , Are they not of the Synagogue of Sathan , Rev. 2. 9 ? It 's very excellently said , by a Learned Divine to this matter , as followeth : All the Members of the Body have their proper and distinct Offices , according as they have their proper and distinct Faculties . As in the Body , that indeed is no Member , which cannot call it self by any other Name , then by a common Name of a Member : So in the Church , he that cannot stile himself by any other Name then a Christian , doth indeed but Usurp that too . If thou saist , thou art of the Body : I demand then , what is thy Office in the Body ? If thou hast no Office in the Body , then thou art at the best , but [ Tumor praetur naturam ] a Scab , or Botch , or Wen ( as Physitians call them ) or some other Monstrous Excrescency upon the Body , but certainly thou art no true Member of the Body . And if thou art no part of the Body , How darest thou make Challenge to the Head , by miscalling thy self a Christian ? Therefore oh Christian beware of having a Name to Live , and yet Dead . As a Dead Man is no Man , so the Nominal Christian is no Christian. 7. Why wilt thou O Professor of Christianity , live in thy Family , As without God in the World ? Why wilt thou Heathenize thy self and Posterity . Idolaters Condemn thee for thy course of Life , as they did ( by the Prophets Testimony ) the professing People of the true God under the Law ; Pass over the Isles of Chittim , and see and send to Kedar , and consider dlligently , and see if there be any such a thing , Hath a Nation changed their Gods , which are yet no Gods , but my People have changed their Glory , for that which doth not profit ? Jer. 2. 30 , 31. All People will walk , every one in the Name of his God , and why wilt not thou walk in the Name of the Lord thy God , A●icah 4. 5 ? O Christian , thou art not only Condemned by Idolaters , for thy Irreligion in thy Family , but Condemned by thy own self ; As Joshua said unto Israel , Ye are Witnesses against your selves , that ye have chosen you the Lord to serve him , and they said , we are Witnesses , Joshua 24. 22. Thou ( O Christian ) hast chosen the Lord to serve him , and to put away the Idols of the Flesh and the World , by thy Covenant in Baptism . Therefore take up Joshua's Resolution ; and say , As for me , and my House , we will serve the Lord , Josh. 24. 15. O therefore , be Households of faith , govern your Families in the fear of God , and hope of his Mercy . O ye Worldly , Ignorant , Carnal Parents , Masters and Heads of Families , will it be comfortable parting at Death from your Children and from your Servants , when you go out of this World , not only with the guilt of your own sins , but of your Children and Servants ? You say you believe in Christ , and yet Live without Repentance ; This Faith the Scripture calls Historical , and it is the Faith of Devils , such Believers are Mockers and Impostors . And ( as one saith excellently ) more then [ Men ] in the Articles of their Belief , and worse then [ Swine ] in their Lives . The Lord have mercy upon all such Families , that call not on his Name , and grant them Grace to reform their Houses as becometh Christians , for their own Comfortable Account , and the benefit of succeeding posterity , at the great Day of Appearance ; That so God may put his Name in their Houses , and leave an Entail of a [ Blessing ] and not of a [ Curse ] upon the surviving Generation , For the Lord our God is a Jealous God , visiting the iniquity of the Fathers upon the Children , unto the third and fourth Generation , of them that hate him , and shewing mercy unto Thousands , of them that Love him and keep his Commandments . To him , the Habitation of whose Throne are Justice and Judgment , and before whose presence are Mercy and Truth , be Glory and Worship from all Families for evermore . Amen , And Amen . FINIS . BOOKS Printed for John Lawrence , at the Angel in the Poultrey . MR. Pooi's English Annotations on the whole Bible , wherein the sacred Text is inserted , together with the various Readings , and Parallel Scriptures , &c. in 2 Vollums , Folio . The Works of the late Reverend Divine , Mr. Stephon Charnock , in 2 Vollums , Folio . The Life of the Reverend Mr. Richard Baxter , with the History of the Times he lived in , written by himself , and Published by Mr. Matthew Sylvester , in Folio . Mr. Lorimers Apology for the Ministers , who subscribed only unto the stating of the Truths and Errors in Mr. William's Book , from the exceptions made against them by Mr. Trail , Quarto . — his remarks on Mr. Goodwins Discourse of the Gospel . Proving that the Gospel-Covenant is a Law of Grace , and Answering the Objections to the contrary , &c. Quarto . Mr. Shower's Winter Meditations : Or , a Sermon concerning Frost and Snow , and Winds , &c. and the wonders of God therein , Quarto — his Thanksgiving Sermon on the discovery of the Assassination Plot , April 1696. Quarto . Mr. Nathaniel Vincents Funeral Sermon , Preached by Mr. Nath. Taylor , Quarto . Mr. Stephen's Sermon before the Lord Mayor and Aldermen of London , at St. Mary Le Bow. Jan. 30th . 1693. Quarto . — his Thanksgiving Sermon , April . 16th . 1696. Quarto . Mr. Slaters Thanksgiving Sermon , Octob. 27th . 1692. Quarto . — his Sermon at the Funerals of Mr. John Reynolds , and Mr. ●incher , Ministers of the Gospel , 410. — his Sermon at the Funeral of Mr. George Day , Minister of the Gospel at Ratliff , 1697. 410. The Jesuits Catechism , 410. A Sermon Preached at a Publick ordination in a Country Congregation , by Mr. Sam. Clark , 410. Mr. Gibbons Sermon of Justification , 410. Mr. Matthew Mead's Sermon at the Funeral of Mr. Tim. Cruso , who Dyed , Novem. 26. 1697. 410. Mr. John Howards Assize Sermon at Buckingham , July 5. 1692. 410. — his Visitation Sermon at Rotkwell in Northampton-shire , Oct. 12. 1697. 410. An Effort against Bigottry , and for Christian Catholicism , by Henry Chandler , 410. Mr. Shower's mourners Companion on Funeral discourses on several Texts , the Second Edition , in two parts , 810. — his Sermons upon Isaiah 55. 7 , 8 , 9. Gods thoughts and ways above ours , especially in the forgiveness of sins , 810. — his Sermon at the Funeral of Mr. Nath. Oldfield , Decem. 31. 1696. 810. Mr. Nath. Taylors Preservative against Deism , shewing the great Advantage of Revelation above reason in the two great paints of pardon of sin , and a future state of happiness , 810. Catholicism without Popery . An Essay to render the Church of England , a means and a Pattern of Union to the Christian World , 810. Dr. Burtons Discourses of Purity , Charity , Repentance , and seeking first the Kingdom of God , Published with a Preface , by Dr. John Tillotson , late Arch-Bishop of Canterbury , in 2 Vollums , 810. Remarks on a late Discourse of William Lord Bishop of Derry , concerning the Inventions of Men in the Worship of God. Also a Defence of the said remarks against his Lordships Admonition , by J. Boyse . 810. Bishop Wilkins Discourses of the Gift of Prayer , and Preaching ; the latter much inlarged by the Bishop of Norwich , and Bishop Williams . 80. Mr. Slater's Call to Family Religion ; being the substance of eighteen Sermons . 80. Mr. Addy's short hand Bible . 80. Cambridge Phrases , by A. Robinson . 80. History of the Conquest of Florida . 80. Mr. William Scoffin's help to true spelling and reading , or a very easie method for teaching Children or Elder Persons rightly to spell , and exactly to read English. 80. Monro's Institutia Grammaticae . 80. Pavis Grammaticae : Or , the ready way to the Latin Tongue : Containing most plain demonstrations , for the regular Translating English into Latin. 80. Mr. Alsop's Faithful rebuke to a false Report . 80. — his Vindication of the Faithful rebuke , &c. 80. Mr. Shower's Sermon on the Death of Mr. Nat. 80. Oldfield , who departed this Life , Decem. 31. 1696. 80. Mr. Hammond's Sermon at Mr. Steel's Funeral . 80. Mr. Allins English Grammar : Or , the English Tongue reduced to Grammatical Rules , Composed for the use of the English Schools . 80. Mr. John Mason's little Catechism , with little verses , and little sayings for little Children . 80. A free Discourse wherein the Doctrines that make for Tyranny are Display'd ; the Title of our Rightful and Lawful King William Vindicated . And the unreasonableness and mischievous Tendency of the odious Distinction of a King de Facto , and de Jure , discovered ; by the Honourable Sir Robert Howard . A Funeral Sermon occasioned by the Death of Mrs. Jane Papillian , late Wife of Thomas Papillian , Esq Preached July 24. 1698. and now Publish'd at his request , by John Woodhouse . The whole Duty of Man Epitomiz'd for the benefit of the Poor , with select Prayers suited to every partition ; by Edm. Stacy , a Minister of the Church of England . 20. Price bound 6d . Notes, typically marginal, from the original text Notes for div A57346-e810 Natural Instinct of the Dumb Creature teacheth Moral Duties in Families . The foundation of Families God's Institution . How the Word Family is taken here . The Formal and final causes of Families Plut. Conv. Danger of great States from Wicked Families . Notes for div A57346-e1840 The Significations of the word Church . And how it is taken here . The Cause of the Churches Decay in our days . Uniformity of Religion in Publick requireth Family Cnformity in Divine Worship and Service in Private . Discipline of Christian Families . Instituere , Corrigere , Regere . Notes for div A57346-e2760 What it is to Curse , and what is Cursing . Cursing and Blessing only from the Lord. What it is for Wicked Houses to be under the Curse of God. What is meant by Wicked Houses in Scripture . The Greatness of God's curse 〈◊〉 Wicked ●ouses . From the Extent of it on persons Governing . In what respect Governours of Families are lyable to Gods Curse . 1. In their Names . Parens Corporum Pernicies animarum . 2. In their Health . Nusquam pejus quam in Sano Corpore , Aeger Animus habitas . 3. In Long Life . Quidam tunc incipiunt vivere cum desivendum est , &c. Sen. Ep. 23. 4. Their Friends . * Non judicabam me , cum illos superstites relinquerem , mori , putabam ( inquam ) me victurum , non cum illis , sed per illos , &c. Ep. 78. † L. Bacon's Essays . * Utilis amicitia ultimum habet locum , & quas amicitias utilitas conglutinat easdem resolvit . Cic. in Laelia . Amicitia non est , nisi inter bonos . Ibid. 5. Parts and Endowments . Gifts no true sign of Grace . 6. Their Vocation and Employments . 2. God's Curse extended to Persons Governed . † A great Question Answer'd in many Particulars * See Bishop Sanderson 's Three Sermons , ad pop . p. 372 , 373 , &c. 380 , &c. * Aetas parentum pejor avis tulit nos nequiores ; mox daturos progeniem vitiosiorem . * Judicia Doi occulta sunt nulla injusta . 2. General Thing , the Extent of God's curse on Things Temporal , piritual . * Non donum sed animus dantis . † Magnas inter opes inops . bene est cui De us obtulit parca quod satis est manu . Hor. Carm. Lib. 3. Ode 16. Three Things bring God's Curse upon Temporals . Inordinate Desire of Riches . Sed quae reverentia legum , qui● me ius pudor est unquam properantis avari . Juv. Sat. 14. 2. The Use of Riches . Apud me divitiae aliquem locum habent apud te summum : Ad postremum divitiae meae sunt , tu divitiarum es . Sen. de Beat. Vita . cap. 22. The Abuse of Riches . 3. The value of Riches . Sad Effects of over valuing this World. 2. Wicked Men and their Houses lyable to God's Curse in Spiritual Things . In respect of Prayer . 2. In respect of Hearing the Word . 3. In reading Gods word and good Books . Seculum quo nullum anquam seracius Religionum fuit , Sterilius Pietatis . Lisius De Const. Ep. ad Lect. 4. In receiving friendly Reproof and Advice . 3. General . Gods Curse is extended to Time here , And to Eternity hereafter . The Ext●●me Malediction . Quibusannis potest saturariaeternitas , cui nullus est finis ? Lact. lib. 1. Cap. 12. Aequm est ut ille , qui nunquam desinit esse Maelum nunquam desinat esse Miser . 2 Quest. The Answer . Notes for div A57346-e7060 1. Aggravation of Family Impiety . It depopulates Kingdoms . Sir W. R. Ghost . Una custodia Pietas . Char. of Wisdom . Bp. Wilkins Sermon before the King 1670. Bp. Hall , In a Sermon at Hampton Court , before King James the First . 1624. 2. Aggravation of Family Impiety . It Overthrows Churches . Mr. B. Gildas , Chap. 2. Sect. 5. And his Account of the Reason and Use of his Paraphrase on the N. T. Dr. Fullers Ch. Hist. lib. 6. p. 310. Bp. H. In his Occa. Med. 76. On the Ruines of an Abby . He is no good Church-man , who is not good Christian at Home . The mischief of irreligious families . Si ita Singuli id faciant quod pietatis est , totum corpus facil● Sanabitur , &c. Synop. Bodini de Repub. lib. 1. c. 1. que 24. A. Quest. Answer . 3. Aggravation of Family Impiety : It rendereth the Ministry of Gods Word unprofitable . 4. Aggravarion of the sin of Family-Impiety : It is a great Discouragement to the Office of the Ministry . Dr. F. Church History , Book 9. 5. Aggravation of Family Impiety . It provoketh God to take away the Gospel from us . K. W. the IIId . 10th . Y. of his Reign , Feb. 24. 1697. 6. Aggravation of Family-Sins . They bring the greatest Reproach upon such Families . Peccati inacula durat in aeternum ex se , & Seclusa Dei misericordià . The way to true Honour . Nemo denique egregius , nisi qui b●nus & innocens . Lact. lib. 5. Cap. 15. Plut. Vita Marcelli . Bp. Sand. his third Sermon Ad Cler. pag. 109 , 110. 7. Aggravation of Family-Impiety . It is condemned by Heathens . Charron of Wisdom , pag. 262. II. Commandment . 
A57651	----	Gods house, or, The hovse of prayer vindicated from prophanenesse and sacriledge delivered in a sermon the 24 day of February, Anno 1641 in Southampton / by Alexander Rosse ... Ross, Alexander, 1591-1654. This text is an enriched version of the TCP digital transcription A57651 of text R11294 in the English Short Title Catalog (Wing R1955). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 34 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57651 Wing R1955 ESTC R11294 12645464 ocm 12645464 65120 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57651) Transcribed from: (Early English Books Online ; image set 65120) Images scanned from microfilm: (Early English books, 1641-1700 ; 251:E144, no 14) Gods house, or, The hovse of prayer vindicated from prophanenesse and sacriledge delivered in a sermon the 24 day of February, Anno 1641 in Southampton / by Alexander Rosse ... Ross, Alexander, 1591-1654. [4], 16 p. [s.n.], London : 1642. Reproduction of original in Thomason Collection, British Library. eng Bible. -- N.T. -- Matthew XXI, 13 -- Sermons. Prayer -- Sermons. A57651 R11294 (Wing R1955). civilwar no Gods house, or The house of prayer, vindicated from prophanenesse and sacriledge. Delivered in a sermon the 24. day of February, anno 1641. Ross, Alexander 1642 6500 17 70 0 0 0 0 134 F The rate of 134 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-09 TCP Assigned for keying and markup 2003-09 Aptara Keyed and coded from ProQuest page images 2003-10 Judith Siefring Sampled and proofread 2003-10 Judith Siefring Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion GODS HOUSE , OR THE HOVSE OF PRAYER , Vindicated from prophanenesse and sacriledge . Delivered in a Sermon the 24. day of February , Anno 1641. in Southampton . By Alexander Rosse , his Majesties Chaplaine in Ordinarie . LONDON , Printed in the yeare 1642. To the Orthodoxe Reader . GOod Reader , it was the least of my thoughts to publish this Sermon in print , but that now I am forced partly by the sollicitation of my friends , and partly by the slanderous speeches of some new upstart Sectaries in this Towne , whose unreverent gesture in the Church , disesteeme of Church prayers , and disgracefull speeches against the outward splendour of Gods house , gave mee occasion to Preach it ; and now their ignorant and malicious censures thereof have necessitated me to publish it , One calls it a pernicious Sermon , another sayes it was fit to be preached at Rome , a third , that it is false doctrine . I have preached many hundred Sermons in this Towne , I have spent twenty five yeares in this peaceable and well governed Corporation , I have studied Divinitie these thirty sixe yeares , and till now I never knew that I delivered erroneous doctrine ; but perhaps I may bee blind in my owne cause , therefore I have exposed this Sermon to the publicke view , that if there be any passage in it heterodox , I may ( being convinced by the judicious and learned Reader ) recant and retract , if there bee none , that my credit may be vindicated from the censorious clamours of such ignorant criticks . A. R. MATH . 21. 13. It is written , my house shall be called the house of prayer , but you have made it a den of theeves . THe first part of the text is written in Isaiah , I will make them joyfull in mine house of prayer : and my house shall be called an house of prayer for all people . The second part is written in Ieremie ; Is this house , which is called by my Name , become a den of robbers in your eyes ? It is written then , and that is more then a bare tradition . And if hee that is the God of truth , and Lord of the house , is content to backe his sayings with a Scriptum est , why should his pretended Vicar obtrude his owne dictates upon the Church without scriptum est , or warrant of Gods word , as though his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or bare word were sufficient . 2. My house , God then wants not a house . 3. Shall bee called , It is not then namelesse : men build houses , and call them by their names , shall not God have the same libertie ? 4. S. Marke saith , shall be called of all Nations ; his Churches then in England shall , and should be called houses of prayer , as well as the Temple of Ierusalem . 5. S. Luke saith , My house is the house of prayer , it is not then nicknamed , for as it is called , so it is indeed , the house of prayer . 6. The house of prayer , and good reason for it ; By prayer it was dedicated , for prayer it was built and consecrated , from prayer it is denominated , and our prayers in it are heard and accepted , hee that heareth prayer in every place , will not shut his eares when we pray to him in this place . If the prayer of Ionas was heard , when he said , he would looke towards the holy Temple , shall not our prayers be heard , when they are poured out by us in his holy Temple . Hee that heard Moyses on the Sea shore , Eliah in the Desart , Ionas in the Whales belly , Iob on the dunghill , Daniel in the Lyons den , the three Children in the fierie fornace , will doubtl●sse heare them that call upon him in his owne house ; What place so meete for preferring of Petitions , as the Court of Requests ? and where shall wee honour God better by prayer , then in the place where his honour dwelleth . Gods name is fit to bee invoked in Gods house , himselfe hath promised , that his eyes shall bee open , and his eares attent unto the prayer that is made in this place . For now ( saith he ) I have chosen and sanctisied this house , that my Name bee there for ever , and my eyes , and my heart shall bee there perpetually . Therefore Solomon in his dedicatorie prayer desires , that when the Land is afflicted with Death , Pestilence , Blasting , Mildew , Caterpillers , or any other calamitie , that God would open his eyes upon , and hearken to the supplications made in this place , that he would heare from his dwelling place in heaven , and forgive . This house then is the house of prayer . But , &c. this But , is the flye that spoyles the Apothecaries oyntment , and the Colloquintida that marres the pottage . You , that is , covetous Priests , captious Scribes , and hypocriticall Pharisees , who indeed are painted sepulchers , whited walls , whose religion consists in large Phylacteries , broad fringes , long prayers , which devoure Widowes houses , the outside of whose vessels are pure and washed , within full of filth and corruption , under sheepes skins are ravenous wolves ; But fromi nulla fides , trust not outsides , all is not gold that glisters . Malice , pride , selfe-conceipts are never more dangerous , then when shrowded with Pharisaicall puritie . These were called in Greeke {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in Hebrew Paratzim , that is Separatists , for other men they counted prophane , Gam haerets , people of the earth , but themselves the onely holy men in the Land . With others they would not converse for feare of defilement ; therefore the proud Pharisee thanked God , that hee was not as other men , nor like that Publican , who notwithstanding went home justified : It is easily seene of what religion these Pharisees were , and their avaritious Priests , they made no more reckoning of the Temple , then of a stable , a sheepfold , a pigeon house , a counting roome , for else what did oxen and sheepe , pigeons and money changers doe there ? what is that house built for men , or for beasts ? for Iehovah , or for Mercurie ? Thus you see the qualitie of the persons reproved . But what have they done that they must be lashed ? they have not pulled downe the Temple and burned it , as the Chaldeans did : nor have they robbed it of its treasures , as Pompey and Crassus did ? Nor have they so grosly prophaned it as Antiochus and Caligula did : nor have they carried away the Cherubims , the Arke and propitiatorie , the golden Candlesticks , the Altars , and lavers , nor any other ornaments and utensils of it , as some furious Pharisees of this age have done in some places , where they have pulled downe Chancels , defaced Cathedrals , sold away Organs , Bells , Challices , and the very lead of the Churches , giving them a warmer cover of thatch , using them as that prophane Emperour used Iupiters and Aesculapius images , from the one pulling away his golden beard , saying , the gods must alwayes looke young , and from the other his golden cloake , affirming that a frize coat would keepe him warmer . Surely the Jewish Pharisees did not goe so fa●re in this impiety , therefore they were onely whipped with cords ; But those Christian Pharisees that have layd violent hands upon the houses of God , have beene partly in themselves , and partly in their posteritie whipped with Scorpions . Now though the Iewes did not pull downe nor carry away , yet they did prophane that holy place , by making it a den of theeves . Was not now Bethel become Bethaven , the house of God , the house of iniquitie ? Dens and Caves sometimes have beene Mansion places for good men ; David , Daniel , Elijah , the Prophets in Achabs dayes , and many more of whom the world was not worthy , dwelt in dens and caves of the earth ; But the Temple is not made a den for such men , but for theeves , and the worst sort of theeves , not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} secret theeves , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} open robbers , robbing God of his honour , the people of their money , and the Temple of its holinesse . But I have held you too long in the outward portch , let us now enter into the Temple , and view first the use , secondly the abuse of it . As it is a house of prayer , that 's the use , but as it is a den of theeves , that is the abuse of it . In handling the Vse , consider first the generall name , an house ; 2. the particular name , a Temple ; 3. The possessor , God . 4. The end , Prayer . In handling of which , I desire not onely your patience , but also your charitable constructions , for let the flowers be never so wholsome , yet Spiders will sucke thence nothing but poyson , and some are so uncharitably and superciliously censorlous , that what relisheth not in the palat is accounted erroneous , but these are of the ignoranter sort , therefore the lesse to be regarded , for ignorance will still bee an enemie to knowledge . 1. A house to distinguish it from the Tabernacle which properly was a moving Tent or Pavillion , but no house . 2. A house in respect of habitation , for the Lord hath chosen Sion to bee an habitation for himselfe , This shall be my rest for ever , here will I dwell , &c. Secondly it 's called the Temple , à ●uendo , because God favourably lookes on it , and defends it . or a contemplando , for here men should with reverence contemplate on the greatnesse and goodnesse of God . Templum , was properly the heaven , as it was quartered out by the Sooth-sayers staffe ; a fit tearme for Gods house , which is our heaven upon earth , for God dwells there , his presence makes heaven ; And these divine exercises of preaching , praying , and praising of God , makes it heavenly ; Here also we have the dew of heaven in Baptisme , and in the Eucharist , the bread of Life that came downe from heaven . And so the King of Babel is to be understood , when he saith he will climb up unto heaven , and place his Throne among the starres ; hee meanes the Temple of Ierusalem , and the Doctors of the Iewes , in Greeke it is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , sacred or holy . Two men went up into the Temple to pray , in Greeke , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , into the holy house to pray , by which it is distinguished from other houses , which in Scripture were never called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , holy houses . Neither was it ever knowne that aedes sacra , among the Latines signified an ordinary house , but still a Church or Chappell being holy . 1. In respect of God who ownes it , for our God is holy . 2. Of the worship done in it , which is an holy worship . 3. Of the Ministers which serve in it , who are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , holy men . 4. Of the Sacraments administred in it , for they are holy ordinances . 5. Of the Angels and Saints who frequent it , for they are an holy assembly ; was God then mistaken when hee bid Moyses pull off his shooes , &c. for the ground whereon he stood was holy ground ? Or did the Scripture erre when still it calls the house of God the Sanctuarie or holy Temple . Surely if the Temple was holy , that contained the shadows of good things to come : Much more holy are our Churches , in which wee injoy the substance of things already come : it is therfore strange divinitie to account your houses as holy as the Church , and yet I hold no inherent holinesse in either . Surely S. Paul knew that the Church was holier then other other houses , for he reproves the Corinthians for eating and drinking in the Church ; what ( saith he ) have you no houses to ●at in ? despise you the Church of God ? Therefore P. Martyr , a learned and reverend member of the reformed Church , reproves sharply the abuse of walking , idle talking , bargaining , or irreverent gesture in the Church , and reproves those Ministers that keepe not fast the Church doores , when there is no divine Service : As there is a time , so there is a place for every thing . Againe , in Hebrew the Temple is called Heikell , from Iakell to prevaile . For the Church is Palaestra a wrestling place , when we wrestle here with God by prayer we prevaile with him , when he wrestles with us by his Word , then he prevailes with us . 3. Consider the possessour or owner of this house , God , in the pronoune my , it is his by the right of donation . David and Solomon bestowed this house on God , they could not without sacriledge take it againe from God . Our religious sorefathers bestowed our Churches on Christ , and I hope their Children will not prove so degenerate and irreligious , as to take them away from Christ , except they will doe as Ananias and Saphira , and then they shall be rewarded as they were . 2. His house by the right of dedication , it was dedicated to God thrice ; 1. By Solomon the 10. of September , the Sun being in the autumne Equinoctiall . 2. When it was rebuilt after the captivitie in the beginning of March , the Sun being in the vernall Equinoctiall . 3. When it was prophaned by Antiochus Epiphanes . Then Iud. Machabaeus dedicated it againe about the 25. of Decemb. the Sun being in the Winter solsticie , the feast of which dedication was honoured by Christs owne presence , and as the Temple , so our Churches are dedicated too . That is , appropriated , consecrated , and sanctified by prayer , and invocation of Gods name , so that what is sanctified is his and must not be prophaned . 3. Jt is his house in respect of the manifestation of his presence more then , then else-where , for not onely was he seene thus in shadows and representarions , but his voyce was heard also from off the Mercy seat , that was upon the Arke of the testimony from betweene the two Cherubims . Even so Christs voyce is more heard , and his graces more seene in the Word and Sacraments within our Churches then anywhere else . Where should the King be more seene and heard then in his owne house ? 4. It 's his house by inhabitation , for though all our houses be his because the earth is the Lords , and all that therein is , yet this house is more specially his ; for though he dwells every where in his generall providence , yet here he dwels more particularly in his speciall favours ; therefore we may say of our Churches , what Iacob sayd of Bethel his Church then : the Lord is here and wee knew it not . How terrible is this place ? this can be no other then the house of God , &c. the Tabernacle in Hebrew was Hammisken , a dwelling place , and in Greeke , a Church is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , because God dwels in it . Therefore Nathan from God tells David , that he shall build him an house to dwell in , for before God had no setled aboad , nor did dwell in any house from the time he brought the childrein of Israel out of Egypt , but walked in a tent . Againe , if the Church be his house , wee must not be so base minded , as to thinke a barne or stable good enough for him ; Barnes and stables are for threshers and hostlers , not for him whom the heaven of heavens cannot containe . The high and loftie one that inhabiteth Eternitie , ought to be fitted with a house in some sort , answerable to the greatnesse of his M●iestie ; Of this mind was Solomon , when he sayd , the house which I build is great , for great is our God aboue all Gods , except it be in persecution and cases of necessity , for then we must serve God , where we can , even in cryptis subterraneall caves with the primitive Christians : but in the times of peace and plentie , our Churches should be Basilicae , as they were called antiently , kingly places , set for the King of Kings to dwell in , and they shoulde be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as they were wont to be called , that is comelie and decent places , both in respect of the structure without , and of the behaviour of the congregation within . I need not tell you , that parents expect from their children , masters from their servants , Kings from their Subjects a reverent and decent behaviour ; and is not the Lord of this house a Father , a master , a King , and we his children , servants , subjects ? If then hee be our Lord , where is his reverence ? if our Father , where is his feare ? The Lord will have his Sabbaths hallowed , and his Sanctuarie reverenced , Lev. 19. 30. For , saith he , I am the Lord , and this is the Lords house ; called therefore of old {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; for hee hath some things peculiar to himselfe , as his owne Day , his owne Feast , his owne Table , his owne People , his owne House . So then there is the Lords day , the Lords table the Lords Supper , the Lords people , and the Lords house . Shall then the Lords people in the Lords house , when the Lord speakes to them in his Word , or they to him in their prayers , or when he appeares to them in in his holy Sacraments , behave themselves irreverently , unmannerly , vndecently , in his presence , and that under pretence of avoyding superstition ? Dum vitant stulti vitia , &c. This is to run from one extreame to a worse , ex funio in flammam . And as you say , out of the frying pan into the fire . Religion indeed is crucified , as Christ was between two theeves , viz. Superstition and irreverence , which is a spice of Atheisme ; and truly of the two extreames . irreverence is the worst ; for superstition is like the Gyant of Gath , with six fingers and sixe toes on each hand and foot , having more then is required ; But Religion without reverence and outward decencie , is like Adonibezec , without fingers and toes , peccant in the defect , which is worse then in the excesse . In the purest times of the primitive Church , there were Ostiarij doore-keepers , to debarre from entring the Church obstinate Hereticks , Idolaters , prophane livers , &c. Lastly , seeing the Church is the house of our Father , we should delight to be often in it . David was glad when they said to him , we will goe up unto the house of the Lord . He envies the happinesse of the swallow and sparrow , that make their nests in the Lords altars ; hee had rather be a doore-keeper in the Lords house , then to dwell in the tents of Kedar . One thing , saith he , have I desired of the Lord , that I may dwell in the house of the Lord , all the dayes of my life , to behold the faire beauty of the Lord , and to visit his holy Temple . See what titles he gives to the Temple , faire , beauty , holinesse , and sometimes the beauty of holinesse . Indeed holinesse becomes his house for ever , and so doth beauty too ; For as the Temple was the type of Christs body , which hee himselfe calls a Temple , and in which dwelt both beauty and holinesse , so our Churches are types of that celestiall temple above the new Ierusalem : Now there is alwayes a correspondencie between the type and antitype ; our Temples then should be beautifull to put us in mind of , and to elevate our affections to that beautie which is in heaven . Therefore the antient counsell of Gangra , held in the purer times of the Church about 324. yeares after Christ , pronounced Anathema against Eustachius and his adherents , who held that Churches should be neglected , and publick meetings in them left off , and that there should be no other Churches , but mens private houses , and no other meetings but conventicles ; Si quis docet domum Dei contemptibilem esse , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} conventus qui in ea aguntur anathema sit ; It were a shame if we should not maintaine his house , who maintaines all our houses . Can we beautifie our owne houses , seele them with Cedar , and paint them with Vermilion , and suffer Gods house to lye waste ? David was of another mind , who would not suffer his eye-lids to slumber , nor give any rest unto the temples of his head , untill he had found out a place for the temple of the Lord , an habitation , &c. There were a sort of hereticks about the yeare of Christ 1126. who would have all Churches demolished as being needlesse structures , for God dwells not in temples made with hands . I doubt me the soules of these hereticks by a pythagoricall transanimation , are entred unto the bodyes of some moderne zelots , who in some places thought that Religion could not bee sufficiently reformed , except Cathedrals had been defaced , and the Queeres pull'd downe , so that in some places of Scotland are to bee seen , the miserable ruines of goodly fabricks . Amongst the primative Christians Temples were called Martyria , either because they were built in the places where Martyrs suffered , or because the bones of the Martyrs were kept there , or because they were dedicated to the the memory of the Martyrs . But now in another sence many magnificent piles may be called Martyria , for in a manner they have suffred Martyrdome , being defaced and ruinate , torne and maimed in their chiefe parts , and sacrilegiously robbed of their necessary utensils . Shall not the blind Papists that built them , rise up in judgement against those that spoyled them ? Nay , shall not the very Gentiles condemne them , who spared no labour and cost to erect proud and magnificent Temples to their Idoll Gods ? witnesse Iupiters temple in the Capitoll ; Apollo's temple at Delphos , Diana's temple ( the seventh wonder of the world ) at Ephesus , and many thousands more . One city of Rome could reckon 300. faire Temples in Augustus Caesars time . Maxima tercentum totam delubra per urbem . I could tell you that the Egyptians spared no cost in building Temples even to Snakes and Crocodiles . You 'l say they were mad , and I say so too , But if it was madnesse to erect Temples to false gods , it 's far greater madnesse to destroy the Temples of the true God . I can tell you sad stories of those who have either robbed or destroyed even idolatrous Temples . Of Camhyses that spoyled the Temples of Egypt , of Xerxes and Brennus , who robbed Iupiters and Apollo's temples , of the stolne gold of Tholousa ; Of Pompey , Crassus , and others ; But if these made fearefull ends that spoyled the Temples of false gods , surely he that destroyes the Temples of the true God , God will him destroy . Not to cloy you with multitudes of examples , looke upon the end of Balthasar , the prophaner of the holy vessels . The fearful end of Iulian the robber of holy Churches . And to come neerer home , the tragical end of the Conquerours Sons , Richard Rufus , and Henry the second , Son to Duke Robert ; Looke on these , and on all others , who have either sacrilegiously or irreverently medled with holy things , and you shall see vengeance pursuing them close at the heeles . Shall Achan for stealing but a garment dedicated to holy use ? And Azariah for but offering to strike the Prophet a holy man , and Vzza for but offering to put to his hand rashly to the Arke , a holy Symboll , be so severely punished ? what shall become of those that have pulled downe the houses of God , and rapaciously devoured the Shew-bread , the Priests maintenance , leaving nothing but crums on the Altar , for those that must serve all the other ? But the greatest mischiefe of all is , that Religion is often-times made the cloake to cover sacriledge , too holy a garment for so prophane a monster . Shall religion the beautifull and chaste Daughter of the Almighty , be made a Pander for such hainous impietie ? Is Religion and the outward splendour , or prosperitie of the Church so inconsistent , that they cannot live and dwell together ? Is there no avoyding of superstition , but by falling into sacriledge ? No shunning of Charibdis , but by falling upon Scylla ? There is no necessitie why a man that runs from the smoke , should fall into the flame . Thou that abhorrest Idols , saith the Apostle , doest thou commit sacriledge ? Is there not a meane between both ? Is he a Physitian that whilst he goes about to cure a sicke man , pillages his house , and strips him naked of all he hath ? Sacriledge whilst it cures superstition , it kills Religion , and if sacriledge be a remedy against the disease of superstition ; I must needs tell you , the remedy is worse then the disease . But how ever sacriledge did pretend reformation , yet it intended private benefit . Iudas pretended charitie , when he would have the oyntment sold , which was ( as he conceived ) lavishly wasted upon Christ , but indeed he intended the filling of his owne bag . The Churches wealth hath ever an eye-sore to covetous mindes , a morsell that many gape after , a sop so savorie , that though Satan enter with it , yet with Iudas they will swallow it , it is sweet to the taste , but bitter in the maw . The Crow in the fable greedily swallowed down the Snake , which in stead of nourishing poysoned him . Solomon tells us there is a sort of bread , that will turne to gravell , and though Quailes to the Israelites was sweet meat , yet they were seasoned with sowre sauce , even the wrath of God fell on the wealthiest of them , whilst the flesh was betweene their teeth ; He that with the Eagle will steale flesh from the Altar , shall be sure a coale shall set his nest on fire : and whosoever inricheth himselfe with tythes , or the spoyles of the Church , shall find that he hath put Eagles feathers in his bed , which in time will consume all the rest . How many houses , nay batnes in some places have been built with Church stones ? but there the stone cryes out of the wall , and the beame out of the timber : Woe to him that buildeth a Towne with bloud , and erecteth a City with iniquitie , the lands that have beene purchased with sacrilegious money , have proved Aceldama a field of blood , which blood hath lighted upon the buyer , or his posteritie . But I will meddle no longer with this sore , it 's immidicabile vulmus , become so inveterate and obdurate , that the oyle of preaching cannot soften it . I will leave it therefore to that great and wise Colledge of Physitians now assembled , who if they please , they can cure it , and so I hope they will . And now I passe to the last point , the end why Temples are built , viz ▪ to bee houses of Prayer , of which an observation or two and so I will end . The house of prayer principally , not the house of preaching but by accident . Synagogues are the places where Moyses is preached and read every Sabbath day , but the Temple is for prayer . Anna the Prophetesse knew that , who served God with fasting and prayer night and day in the Temple . So did the Publican and Pharisee , who went up unto the Temple to pray . So did Peter and Iohn , who went up at the ninth houre of prayer . St. Paul praying in the Temple , was in a trance . When the Jewes sought to kill Paul , they found him in the Temple . I never read that these holy men stood without at the Temple doore , whilst the Priests were praying within , as our semi-separatists lately started up amongst us use to doe . I wonder what president they have for this out of Scripture , that whilst wee are praying within , they should stand prating without , except they learned , it of Christs carnall brethren , who stood without ; but Christ disclaimes such kindred as stay without . They that come in as the Apostles did , and doe his Fathers will ▪ they bee his brethren . Of old Christian Churches were called Oratories , from praying ; And when the Eunuch of Ethiopia came up to Ierusalem , it was to worship in the Temple , and not to stand without till prayers were done , and then come in to heare a Sermon , as I shewed not long since upon that place , which words then were traduced by some , as If I had then spoken against preaching . I will judge charitably of them , I thinke they speake rather out of ignorance then malice ; but if out of either , or both , all the hurt I wish them is , that they would be children in malice , and men in understanding ; lesse ignorance , and more charity , would become them well . But indeed what I said then , I say now , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or adoration mentioned there is not hearing of a Sermon ; For I never yet read in sacred or prophane writer , that hearing is adoration properly , for hearing being the reception of the sound is meerely passive ; Adoration is the action of the mind , expressed by a submissive gesture of the body , either in uncovering of the head , or pulling off the shooe , or bending of the knee , bowing of the body , kissing of the hand , &c. Now hearing being a passion , adoration an action , they are in divers predicaments , therefore hearing is properly a part of Gods worship or adoration , though it be the meanes by which we are taught to worship . I have , and ever will give Preaching its just commendations , yet I will not Idolize it , it shall have a roome in the Temple , though I place it not on the pinacle , it shall be a tenant there , but an under tenant . The chiefe tenant is prayer ; the Lord of the house will not take it well , that the under tenant shall thrust the chiefe tenant out of doores . Where shall prayer dwell , if it hath not roome in the house of prayer ? Am I an enemy to Preaching , because I prefer prayer to it ? was St. Paul an enemy to faith and hope , because he preferres charity to them ? Let me reade to you this divinitie lesson in the phrase of S. Paul ; Now remaine Preaching , Sacraments , Prayer ; these three , but the greatest of these is Prayer . He that hath but naturall Logick knowes , that the end is more excellent then the meanes , prayer or the worship of God is the finall cause or end of preaching . We preach that you may know how to pray ; I will pose these men , as Christ posed the Pharisees , Whether is the gold , or the Temple that sanctisieth the gold the greater ; Whether the gift , or the altar that sanctifies the gift ; So whether Preaching , or Prayer that sanctifies our preaching be the greater judge you . There is much more efficacie in a short devout prayer , then in a long tedious Sermon . What Sermon did ever open and shut heaven , stop the Sun in his full careere , adde fifteene yeeres to ones life , rayse the dead , and quench the violence of fire ? and yet prayers have done all these . Moyses was a good Preacher , but by his Sermons he could not prevaile against Amelek , his praying not his preaching got him the victorie . There is a divell whom preaching cannot cast out , but fasting and prayer can . Preaching may prevaile with men , but prayer prevailes with God , and overcomes too . The effect of preaching reaches no further then to the eares of those that be present , but the vertue of prayer extends it selfe , Vltra Garamantes & Indos , to the absent though they were as far distant from us , as the East is from the West . I must tell you , it is not so much your hearing , nor our preachings , but our praying that must divert Gods judgements from us , and our brethren ; it s not preaching , but asking , seeking , knocking , that shall receive , and find , and open heaven gates to us . I commend you for your often hearing of Sermons , God blesse them to you ; but though you heard never so many , and these far-fetched , and deere bought too ▪ yet without prayer you shall not prevaile : and thinke not that your private prayers at home will suffice , you must joyne with the Congregation ; for if the private prayers of Israel and Iudah had beene sufficient to divert Gods judgements from them : Samuel , Iehosaphat , and Ezekiah would never have troubled all the people to meet together at Ierusalem . I will shut up all with that saying of the great and holy Patriarch of Alexandria , in his Apologie to the Emperour Constantius , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. The prayer of the people in the place of prayer is an holy and decent exercise , by which our affections are the more united , and God the more easily intreated ; In a word , when wee have done preaching to you , and you have given over hearing us ; The last anchor that you will lay hold on , in your last houre , when you are rendring your spirits to him that gave them , will be the prayers of the Minister , to bee your Vade mecum , and to accompany your soules towards heaven . FINIS . Notes, typically marginal, from the original text Notes for div A57651e-170 Isaiah 56 ▪ Ieremie 〈◊〉 . 7. 15. 〈◊〉 . 6. Psa. 132. 14. Isay 14. 12 , 13. Luk. 18. 10. 〈◊〉 3. 5 〈◊〉 . 11. 22. Iohn 10. Numb 7. 89. ●am 7 5. Chron. 〈◊〉 . 5. 132. 3. Virg. ●ct . 15. 〈◊〉 ●●k . 2. 〈◊〉 ●●k . 18. ●ct . 3. 1. ●ct . 22. 7. ●ct . 26. 1. Math. ●2 . 
A58134	----	An explication of the Creed, the Ten Commandments, and the Lord's Prayer with the addition of some forms of prayer / by John Rawlet ... Rawlet, John, 1642-1686. 1672 Approx. 121 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A58134 Wing R356 ESTC R4882 11792298 ocm 11792298 49267 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58134) Transcribed from: (Early English Books Online ; image set 49267) Images scanned from microfilm: (Early English books, 1641-1700 ; 821:3) An explication of the Creed, the Ten Commandments, and the Lord's Prayer with the addition of some forms of prayer / by John Rawlet ... Rawlet, John, 1642-1686. [14], 104 p. Printed for John Sims ..., London : 1672. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ten commandments -- Early works to 1800. Lord's prayer -- Early works to 1800. Apostles' Creed -- Early works to 1800. Prayers -- Early works to 1800. 2004-03 TCP Assigned for keying and markup 2004-03 Apex CoVantage Keyed and coded from ProQuest page images 2004-05 John Latta Sampled and proofread 2004-05 John Latta Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion AN EXPLICATION OF THE CREED THE Ten Commandments , AND THE LORDS PRAYER WITH The Addition of some Forms of Prayer . By Iohn Rawlet , Minister of t●● Gospel at Wiggin in Lancashire London , Printed for Iohn Sims , at the Ki●●● Head at Sweeting's Alley End in Cornhill , next house to the Royal Exchange , 1672. TO THE READER . IT might justly appear ridiculous to make a large Preface to this little paper . The design of it is easily known at the first sight , to render the chief Heads of our Religion plain and easie to the young and ignorant . And this I hope , is an attempt of that nature as needs no great Apologie , except on this account , that it comes after there hath been so much done to the same purpose already , and that so sufficiently , as might seem to render all future undertakings of this nature wholly needless . But to this let it suffice to answer , that what I have here drawn up was intended for my own private use , for which I could not find any of those Expositions I light on , ( though otherwise in their kinds very excellent , and to some of which I have been much beholden ) in all circumstances so suited as I desired . And they moreover for whose sake this was chiefly designed , had not those other helps of this nature at hand , nor could I so easily procure the same for them as I can this . What is here done is in subserviency to that Catechisme which our Church recommends to the younger sort : that by a plain and fuller explication of the principles contained in it , the use thereof might be rendred more profitable to the learners . And for this I had the judgment and authority of the Right Reverend my Diocesan encouraging me hereto , that none may accuse me of boldness in this undertaking . Some perhaps may wonder that I observe no more proportion in explicating the Articles of the Creed , whilst I am so large on some , and on others very brief . But for this I thought I had sufficient reason , when I considered , that about some of them ( as particularly that of Believing in Jesus Christ ) there have been many hot disputes , and some dangerous mistakes , of which there are still some popular Books and Sermons too full , notwithstanding all the endeavours of many excellent Divines for their removal . That which I have herein sincerely aimed at , is onely to represent the Gospel in its native plainness and simplicity , that the Text might not be spoiled by a dark Comment , as too oft it is , whilst easie and obvious truths are obscur'd with hard words , and with such subtil notions and distinctions , that if the Salvation of Common people lay upon the understanding of them , their case were hard . In the explication of some other Articles , ( as especially that of the Catholick Church ) I have consulted the particular necessity and danger of that people , amongst whom at present the providence of God hath cast my lot . And to this I was the rather inclined , as finding not long since in some of their hands an exposition of the Creed by a Popish Author , wherein he endeavours , though with miserable success , to shelter some of the prime novelties and falshoods of Popery under the Articles of the common Christian Faith. And under that head of the Catholick Church would fain perswade us , that the Roman Church and the Catholick are of equal signification and extent . In order whereto , with their usual cunning , he jumbles I can't tell how many things together , and asks his Scholar how he can prove that St. Peter was Head of the Church , and the Bishops of Rome his Successors in this power and dignity . And the Proof is only from those two Texts , which they so commonly press to this purpose . Joh. the last , 15 , 16 , 17. Mat. 16. 18. The insufficiencie of which Allegations for that end they produce them , hath an hundred times over been shewn them ; whilst from Christs command , in the former place , to St. Peter to feed his flock , that is , to be diligent in preaching to them the Gospel , they would infer his power over the whole Church , because forsooth thereis mention made both of Lambs and Sheep . And the title given him in the latter place ( supposing it to be spoke rather of his person than consession ) is no more than what we find bestowed on the other Apostles , Eph. 2. 20. Rev. 21. 14. But all this while , here 's not a syllable of his establishment in the Bishoprick of Rome , nor of any power over the universal Church to be derived from him to his successours in that Sex ; nor yet will they ever be able to shew , why this power ( if any such there had been ) should not rather be confer'd upon the Sex of Antioch , whereof they grant him to have been Bishop , before he was at Rome . On such meer uncertainties do depend the great Articles of the Romish faith . But these things 't is needless here to repeat ; only I shall desire any man that is impartial to let his own conscience judge , whether the definition I have afterward given of atrue Catholick Christian , That he is one who sincerely believes the doctrines , and obeys the precepts of Jesus Christ , be not far more agreeable to Scripture and reason , than that which Popish Authors give , whilst they would have it essential to a Christian to be subctej to the Bishop of Rome . And Ineed not suggest to the judicious , how considerably the Popish Cause is weakned by this single conclusion , That a man may be a true Catholick Christian , ( as I have before defined him ) and so be saved , without being subject to the Pope . For if this once be granted ( as needs it must , if Scripture and Reason may be of any force in the dispute ) then it plainly appears , that all their loud talk about the Infallibility of the Church , the Authority of the Church , no salvation is to be had out of the Church , &c. is nothing else but empty noise : And a company of Quakers or any other Sectaries , if they were got but good store of them together , might talk just at the same rate , and with much-what the same reason ; whilst they arrogate all those things to their own party , which are spoke of the Universal Church of Christ , if not more than we find ascribed even to this . Yea , and grant that the Church of Rome were a sound part of this universal Church , yet still'tis but a part , and therefore could not , with any pretence of reason , lay claim to those promises and priviledges which pertain to the whole Church , any more than any other part equally sound might do . But this is not a place to discourse these matters at large . One thing more I cannot but mention , which I observed in the forenamed Popish Treatise , viz. the Authors endeavour to prove the lawfuless of praying to Saints , and that from Gen. 48. 16. Where Iacob blessing Iosephs children , saith , Let my name be named on them , and the name of my Fathers Abraham and Isaac . Here for named he renders it invocated ( which makes nothing for his advantage , since even thus it is not invocated by but on them ) and thence would fain perswade his Readers , that Jacob here exhorts his Sons to pray to him when dead , and to their forefathers . Though I can hardly think this Author himself was so perswaded , but offerred as much violence to his conscience as to the Text , when he alledged it as a proof of that , to which it hath not the least reference : being spoke onely of his taking Ephraim and Manasseh into the number of his Sons , according to ver . 5. of that Chap. and so they were afterwards reckoned with the rest , as Heads of their respective Tribes . ( Is it any wonder , by the way , if this sort of men have such a low esteem of Scripture , when they can have no more service from it at their greatest needs ? ) Upon this occasion it was , that before the Exposition of the Lords Prayer , I have in an Answer or two shewn , to whom it is we ought to direct our prayers , viz. to God onely through Jesus Christ , of which I have there , I hope , given sufficient evidence . So plain and justifiable is the doctrine and practice of our Church , in this and all other matters of moment in controversie betwixt us and the Church of Rome , they themselves not daring to disapprove of what we doe , whilst we justly reject and sufficiently disprove their additions to Christianity , wherewith they have loaded and corrupted it . Throughout the explication of the Creed ( there being seldome any need under the other Heads ) I have been careful to annex Scripture-Proofs to all those points , which might in the least seem to need them , and were capable of that way of Proof . In the end I have added two Forms of prayer , useful for families that have no better helps : two also for the younger sort ; together with two graces to be used before and after meat . In the drawing up of which I have been so careful , that I hope there lies no considerable objection against the matter of them : And then , as for those who think a Form it self unlawful , I shall not stand to concern my self with their objections or censure . May but these weak endeavours conduce any thing to the promoting of the knowledge and practice of that Doctrine which is according to Godliness , that is , of our Christian Religion , all whose doctrines and Precepts , are every way sitted to make men godly here , and blessed hereafter , I shall then have my end , and let God have the praise . AN EXPLICATION OF THE CREED . Q. SInce by your Baptism you have taken upon you the profession of Christianity , what is required of you to make good this profession ? A. I must believe all that God by Jesus Christ hath revealed , and do all that he hath commanded . Q. What brief Summary have you of the Christian Faith ? A. The Creed commonly called the Apostles . Q. Rehearse the Articles of your Creed . A. I believe in God the Father Almighty , maker of heaven and earth ▪ and in Jesus Christ his onely Son our Lord , who was conceived by the Holy Ghost , born of the Virgin Mary , suffered under Pontius Pilate , was crucified , dead and buried , he descended into hell , the third day he rose again from the dead , he ascended into heaven , sitteth on the right hand of God the Father Almighty : from thence he shall come to judg the quick and the dead . I believe in the Holy-Ghost , the holy Catholick Church , the communion of Saints , the Forgiveness of Sins , the Resurrection of the Body , and the life everlasting . Amen . Q. What mean you by saying you believe in God , & c ? A. I believe there is one first and most glorious Being , without beginning or end ; the Maker of all things , who is infinite in wisdom , power , goodness , and all perfections . Q. What reason have you to believe there is such a Being , since you cannot see him ? A. Because I see those things which can come from no other cause . Q. What be those ? A. This great world , and all the Creatures in it , which arè made and governed in so wonderful a manner . Q. How was the world made ? A. Out of nothing , by the word of God , in the space of six days . Q. Are there more Gods than one ? A. No , there is but one . Q. Why do you call God Father ? A. Principally as he is the Father of our Lord Jesus Christ , in a peculiar and unspeakable manner . Q. Have you any other reason ? A. Yes , as also he is the Father of Spirits , both Angels and men , and especially of those who love and serve him as dear children . Q. What mean you by saying God is Almighty ? A. I thereby mean that God hath power to do all things that contradict not his wisdome and goodness ; and hath right and authority to dispose of all things as he pleaseth . Q. How is Iesus Christ the Son of God ? A. As he was begotten by the Father before all worlds , in a manner peculiar to himself alone , and by us not to be declared or understood . Q. What do you apprehend of Christ by this eternal generation . A. That he is true God , one with the Father , being the Second person of the blessed Trinity . Q. But is he not man as well as God ? A. Yes , he is both God and man in one person , the humane nature being united to his Divine person . Q. How did the Son of God become man ? A. He was conceived by the Holy Ghost , in the womb of the Virgin Mary , and in this respect also he is styled the Son of God. Q. Wherefore was this wonderful conception ? A. One reason was , that he might be pure from all sin , wherewith the nature of others is polluted . Q. Why should so glorious a person stoop solow as to become man ? A. That he might be fit to obtain Redemption and salvation for mankind . Q. What is signified by his names Jesus and Christ ? A. Iesus signifies Saviour , and Christ Anointed , to let us understand that he is anointed or set apart to be our Saviour and Redeemer . Q. How came man to stand in need of a Redeemer ? A. By reason of that sinful and miserable estate into which he fell . Q. How came sin and misery first into the world ? A. By the disobedience of our first Parents Adam and Eve. Q. In what estate were they created ? A. In an holy and happy estate . Q. What was the particular Sin by which they fell ? A. Their eating of the fruit of a certain tree in the Garden of Eden , of which God had commanded them not to eat , called the Tree of knowledge of good and evil . Q. What mischief did this their sin and fall bring upon us ? A. By one mans disobedience many were made sinners , and the Fountain being unclean , so are the streams . Q. And what is our danger by reason of this our sinful condition ? A. We are liable to the wrath of God and to whatever miseries it shall please him to inflict , either here or for ever hereafter . Q. What then did Christ intend in becoming the Redeemer of mankind . A. To deliver men from under the guilt and power of sin , and to save them from misery , and restore them to the love and favour of God. Q. How did he bring to pass this great work ? A. Becoming man , he lived a most holy and afflicted life , by his doctrine and example shewing to men their duty ; and died a shameful , painful death upon the Cross , that he might purchase for us pardon of sin , with grace to heal our natures and sit us for glory ▪ Q. By whom was Christ put to death ? A. Through the malice and procurement of the Iews , he was condemned to be crucified by Pontius Pilate a Roman Governour , the Iews being then in subjection to the Romans . Q. But why did God spare man who had sinned , and lay such sufferings on his innocent and beloved Son ? A. Because by this means he discovered his infinite mercy to mankind , and yet in a way that gave great honour to his justice , an atonement being made for sin , and a ransome paid that the sinner might be redeemed . Q. How is it for the honour of God not to pardon sin without an Atonement ? A. When God had made a law and threatned misery to the transgressours , if he had given no testimony of his displeasure upon the transgression of it , the world would have been apt to call his wisdome and holiness in question , to slight his authority , and be more bold to sin against him . Q. How then do the sufferings of Christ vindicate the holiness and justice of God ? A. In that they do fully discover the horrid evil of sin , and the holiness and justice of God in his hatred of it , who would grant no pardon without the death of so glorious a person . Q. What is the proper effect of this Consideration ? A. To make men sensible of their danger , and humbled for their sins , and thereupon to hate and forsake them . Q. How doth the death of Christ engage us to Repentance and Obedience ? A. The infinite love of God and the Redeemer herein revealed is apt to make men love so good a God , and to be careful to please him . Q. What farther motive doth it afford hereto ? A. The consideration of what Christ himself suffered , for our sakes only , may assure us that dreadful vengeance will fall upon all those who reject this Saviour , and must in their own persons suffer for their sins ; which consideration may well work upon all that love themselves to forsake their sins . Q. For whom did Christ die ? A. Christ died for all men , that they might be saved upon condition of their believing in him : and so he is Lord of all , as having bought them with his blood , and hath full power of ruling , judging and disposing of them . Q. But who shall be actually saved by Christ ? A. Only they , who upon hearing the Gospel , perform the condition therein required , of Believing in him . Q. What plainly is meant by this Believing in Christ , which is of so great necessity to our salvation ? A. Hereby is meant that we must so effectually believe that Jesus Christ is the Son of God , and Saviour of the world , as to become heartily willing to be saved by him , in the way appointed in his Gospel . Q. What way hath he appointed in the Gospel for our obtaining of salvation ? A. That we should unfeignedly repent us of all our sins , obey his commands , imitate his example , and for his sake alone hope for mercy and salvation from the free grace of God. Q. Is it not enough then for our salvation , to believe that our sins shall be pardoned , and to rely upon Christ for this pardon ? A. No , for unless we forsake our sins , all our confidence and reliance upon Christ is but sond presumption ▪ since he is the Author of eternal salvation onely to those that obey him . Q. What then are Obedience and Holiness as necessary as Faith ? A. Yes , they are absolutely necessary , since without holiness we shall never see God , nor can we be put into a state of justification , but by that faith , which , if life be continued , will certainly produce obedience . Q. When may a man be said to be in a state of justification ? A. When he is so far brought into the favour of God , that , according to the rule and tenour of the Gospel , if he should die in that estate , he should not be condemn'd for his sins . Q. And is there any thing beside a reliance on Christs merits necessary to put us at first into this state of justification ? A. Yes , there is also required of us Repentance for sin , with a sincere resolution to lead an holy life , which is as necessarily included in a right reliance on Christ , as a resolution to follow the directions of a Physician is included in our relying on him for our recovery . Q. Are we then to account obedience the meritorious cause of our justification ? A. No , by no means , nor Faith neither ; for that is to be ascrib'd purely to the sufferings of Christ ; only our dependance upon him and resolution to obey him ( both which do ever follow upon a true faith ) are required as the condition of this our justification . Q. What more is required of us to continue us in this state , and that we may be justified and saved at the day of judgment ? A. Even the actual performance of these resolutions , in living an holy life , and persevering therein to the end , is the necessary condition of our continuance in Gods favour , and of our compleat justification and salvation at the last day . Q. What mean you by that Phrase that Christ descended into Hell ? A. I thereby understand his remaining under the power of death , his soul being all this while in an invisible state , as the souls of dead men are . Q. How long did he thus remain under the power of death ? A. Till the third day , on which he rose again from the dead . Q. How long did he remain on earth after his Resurrection ? A. Fourty days only , to give assurance of his Resurrection , and to instruct his Disciples ; after which , he ascended into the highest heavens . Q. What mean you by his sitting at the right hand of God ? A. His being exal ed as Mediatour to divine dominion and glory , all things being delivered into his hands by the Father . Q. When will he fully manifest and declare his power ? A. When at the last day he shall come in power and glory to judge the world . Q. Who are the quick and the dead ? A. All that shall then be found alive , and all that had been dead before . Q. For what are they to be judg'd ? A. For all actions done in the body , whether good or bad , open or secret . Q. For what end must there be this future judgment ? A. That God , the righteous governour of the world , may be glorified in his condemning and punishing the wicked , in his justifying and rewarding the righteous . Q. Who is the Holy ghost ? A. The third person of the sacred Trinity , proceding from the Father and the Son , being one God with the Father and the Son. Q. Why is the Divine Spirit called Holy ? A. Not only as he is holy in himself , but also as it is his peculiar office to make men holy . Q. What hath he done , or still continues to do toward the making men holy ? A. He hath revealed the will of God in the holy Scriptures , and carries on the interest and design of Christ in the world , by turning mens hearts from the world to God , from sin to holiness . Q. For what reasons do you believe that the holy Scripture was wrote by men inspired by the Holy ghost ? A. Because the Doctrines of it are so worthy of God , and have the confirmation of such miracles . Q. Is the will of God perfectly revealed in Scripture ? A. God hath so perfectly revealed his will and our duty therein , that nothing ought to be required of us , either to be believed or practised , as necessary to salvation , which is not plainly contained in this his holy word . Q. Are there not some Traditions as needful as the Scripture , and of equal value with it ? A. We need no Traditions beside the Scripture : but the Tradition or delivery of Christian Religion , and the Holy Scriptures , from one generation to another , ever since the time of Christ and his Apostles , gives us great assurance of their truth , and helps us to judge what books belong to the Canon of Scripture , and what do not . Q. How does the Holy Ghost carry on the work of Christ upon the souls of men ? A. By enlightning their minds to discern the vanity of the world and the evil of sin , and thereby enclining them to come to Christ , that through him , they may be reconciled to God , and made happy in his love . Q. How does the Spirit work these ●ffects upon the Soul ? A. By opening our hearts to attend to the word , wherein our duty with the motives to it is revealed , and by keeping the truths thereof upon our minds till they become effectual to our conversion ; though the way of its working cannot be distinctly told . Q. Can a man be saved without the help of the Spirit ? A. No , for if any man have not the Spirit of Christ , he is none of his . Q. To what end is the spirit so necessary ? A. Both to implant grace in our hearts , and to confirm and encrease the same ; to comfort and guide us , to strengthen us against temptations , and to help us in the performance of all duties . Q. To whom do we owe the praise of any good thing wrought in us or performed by us ? A. To the Spirit of God , who works in us both to will and to do . Q. But where lies the fault , if men live all their days in sin , and are never converted and brought home to God ? A. Wholly on themselves and not on God in the least . Q. But how can that be ? since his Spirit alone can sanctify them , can they help it if they are not sanctified ? A. Yes , for by their sloth and wilfulness they grieve the good Spirit of God and hinder his workings ; and by their not improving that grace they have already received , are themselves the cause why they receive no more . Q. Is there then any thing to be done by us , in order to our own conversion and salvation ? A. Yes , for God commands us to work out our own salvation . Q. What is it that we are to do ? A. We must hear and read the word of God , and consider of it ; examine our hearts and keep continual watch over our ways , and earnestly beg of God his holy Spirit , to enable us to do what he requires of us . Q. What do you mean when you say you believe the Holy Catholick Church ? A. I do hereby profess to believe , that Jesus Christ hath a Church upon earth , made up of all his true and living members , which may be called that Body whereof he is the Head. Q. Is there not some one Person here in earth , appointed to be visible head over this Universal Church , who is to be held Christs Vicar on Earth ? A. We read of no such thing in Scripture , and therefore have no reason to believe it ; but under Christ , Princes and Pastours are the Heads and Governours in their respective dominions and Churches . Q. Why is this Church called holy ? A. Because the members thereof are separated from the rest of the world , dedicated to God , and engaged to holiness in heart and life . Q. Who are they that belong to this Church ? A. As to outward appearance , all such who are baptized into the name of Chri●t , and do credibly profess their belief of the Gospel and their resolution to obey it . Q. Who are the true and living members of this Church ? A. Such whose belief and life is agreeable to their profession . Q. Why is it called the Catholique or Universal Church ? A. To shew that it is not confin'd to any particular place or nation , as the Church of the Jews was , but is spread abroad over the face of the earth . Q. Is it proper then to give the name of Catholick onely to those who are of this or that particular Church or Sect ? A. No , not at all , but very unreasonable . Q. How is it then that some say , that the Church of Rome is the Catholique Church ? A. There is neither sense nor charity in it , since it is as much as to say , that one part ( and a bad one too ) is the whole ; and that no man can be a true Christian , except he be of the Church of Rome . Q. Are not all Christians in the world bound to be subject to the Church of Rome ? A. No , not though it should be Reformed , any more than they are bound to be subject to the Church of England or Scotland , which are but parts of the Universal Church ; And many good Christians there were in the world , before there was a Church at Rome , and many have been since , who perhaps never heard of any such place . Q. Is it not all one then to be Papists and Catholicks ? A. Upon no account , since Papists ( how many so ever they be ) are but a particular Sect of Christians , as Anabaptists or Quakers are , and a Sect that hath done a world of mischief to the Church of God , by their dangerous innovations , both in opinion and practice . Q. Who then is properly and truly a Catholick Christian ? A. He that heartily believes all that Jesus Christ hath revealed , and sincerely endeavours to do all that he hath commanded , is the true Catholick , of what Church or nation soever he be . Q. What is one of the best signs of such a true Catholick ? A. To have a great deal of charity for all his fellow Christians , though they are not in all things of the same opinion with himself . Q. And does that sign agree to that Sect who absurdly call themselvos Romane Catholicks ? A. Less than to any other Sect whatever , for they are bound by the definitions of Popes & Councils ( which if they contradict , they cannot be Papists ) to judge all men damn'd that are not of their Sect , thereby condemning many millions of Christians far better than themselves ; which horrid uncharitableness , is enough to keep wise men from amongst them . Q. Are the Churches which be reformed from Popish innovations parts of the Catholick Church of Christ ? A. Yes , and the best and soundest parts thereof , agreeing in all matters of substance , with the Church of Christ in all ages and nations of the world . Q. How prove you that ? A. In that these reformed Churches ( as particularly our Church of England ) do profess to hold nothing as necessary to salvation , which is not contained in the holy Scriptures ; which same Scriptures are received and believ'd by all other Christian Churches , who do thereby approve of all that we hold as necessary . Q. But why did these reformed Churches at first depart from Communion with the Church of Rome ? A. Because the Romish Church imposed such new fangled doctrines and practises , as were plainly contrary to the word of God ; and therefore it was in those things to be departed from , by all those who would conform themselves to the ancient Church , as it was settled by Christ and his Apostles . Q. What mean you by Communion of Saints ? A. That Communion which Saints have with God , and Christ their Head , by partaking of his Holy Spirit ; and with one another in their mutual likeness and love , and in their assembling together for the worship of God. Q. What mean you by saying you believe the Forgiveness of Sins ? A. I hereby profess to believe , that they who repent of their sins , trust in and obey the Lord Jesus , shall , for his sake , find God so gracious to them , as to free them from that condemnation and punishment to which their sins made them liable . Q. What mean you by Resurrection of the Body ? A. I hereby profess to believe , that at the last day , God will raise up all that were dead , and change those that are then alive , and that they shall appear before the Judgment-Seat of Christ. Q. What mean you by Life everlasting ? A. I do hereby profess my belief of a future state after this life , wherein the Righteous shall enjoy everlasting happiness , and the wicked shall be sentenced into everlasting torments . Q. But does it not seem very harsh to think , that God should punish any the worst of sinners with everlasting torments ? A. No , not when we consider what graciou terms were proposed to them , for their obtaining of glory , and escaping of this misery ; and how they themselves did wilfully refuse the offers of grace , when they knew this misery would follow upon that refusal . Q. What then is safest for us all to do in this case ? A. So to believe and fear these terrible threatnings of Christ , as to take the only sure way to escape them , by obeying his commands ; rather than to quarrel with them , or presume they will prove false . So much for the Articles of your Belief . HAve you also a brief Summary of the whole duty of man in reference to is practice ? A. Yes , the ten commandments . Q. Rehearse the first . A. I am the Lord thy God , which brought the out of the land of AEgypt , out of the house of bondage . Thou shalt have no other Gods before me . Q. What learn you from the first commandment and the Preface set before it ? A. I hence learn , that we are bound to acknowledge that God , who is our Maker , Owner , and the giver of all our mercies , to be the only true and living God , and to behave our selves toward him accordingly . Q. How doth it beseem us creatures to behave our selves toward this our God ? A. We are bound to love him with our highest love , to put our whole confidence in him ; to reverence , admire and rejoyce in him ; to pray to him and praise him ; to obey all his commands without grudging , and to submit to all his providences without murmuring or repining . Q. Which is the second Commandment ? A. Thou shalt not make to thy self any graven Image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth : thou shalt not bow down thy self to them , nor serve them , for I the Lord thy God am a jealous God , visiting the iniquity of the Fathers upon the Children , unto the third and fourth Generation of them that hate me , and shewing mercy unto thousands of them that love me and keep my commandments . Q. What are we taught in the second Commandment ? A. The second Commandment teacheth us to worship God according to his own appointment , and to take special heed that we make not any image or picture of him ; nor give religious worship to an Image , upon any pretence whatsoever . Q. What reason do you find given for the engaging our obedience to this Command ? A. The reason here given is , that God is a jealous God , who therefore will not suffer himself to be dishonoured , by mens making and worshipping any thing as an Image of him , but will severely punish such idolaters and their posterity ; whilst the true lovers and worshippers of him shall be plenteously rewarded , even to many generations . Q. What other reason do you find given in the repetition of the Law ? Deut. 4. 12 , 15 , 16. &c. A. We there find this farther added , that when God spake to the children of Israel , they only heard a voice , but saw no similitude , ( or bodily shape ) and therefore it is unreasonable to make any image or resemblance of him . Q. How ought we then to conceive of God when we worship him ? A. We ought not to conceive of him under any bodily shape , but as a spiritual Being , infinitely wise and powerful , holy , just and good ; who fills both heaven and earth with his presence , and in his essence is unsearchable . Q. What is the third commandment ? A. Thou shalt not take the name of the Lord thy God in vain , for the Lord will not hold him guiltless that taketh his name in vain . Q. What are we taught in the third Commandment ? A. The third Commandment enjoyns us to have so great reverence for God , as not to take his name in vain . Q. Who are they that take Gods name in vain ? A. Chiefly they who dare swear falsly by the name of God , and they also who in their passion or ordinary discourse , break forth into swearing . Q. What Rule hath Christ given for our ordinary communication , that we may avoid swearing ? A. That we should barely affirm or deny a thing , using yes or no , or the like expressions , without oaths or imprecations . Q. Is it enough to justifie these common oaths , that some men will not ( as is pretended ) believe others , except they swear . A. No , this is but a vain excuse , since sober and good men are easily believed on their bare word , and common swearers are seldome thought to make conscience even of what they swear . Q. Is it not enough to justifie these oaths , that what is sworn is truth ? A. No , for an oath must be taken only when we are lawfully called thereto , in some weighty case which cannot otherwise be well determined . Q. Who else may be said to take the name of God in vain ? A. They who are careless and irreverent in the worship of God , and they who upon every light occasion cry out , oh God , or oh Lord , when they have no sense nor thought of that glorious Majesty , whose sacred name they rashly mention . Q. What reason is urged to keep us from this sin ? A. The consideration of that vengeance , which , sooner or later , God will certainly execute upon those who are guilty of this profaneness and contempt of his Majesty . Q. What is the fourth Commandment ? A. Remember the Sabboth day to keep it holy ; six days shalt thou labour , and do all thy work , but the seventh day is the Sabboth of the Lord thy God ; in it thou shalt not do any work , thou , nor thy Son , nor thy daughter , thy man-servant nor thy maid-servant , nor thy cattel , nor the stranger that is within thy gates : for in six days the Lord made heaven and earth , the Sea , and all that in them is , and rested the seventh day , wherefore the Lord blessed the Sabboth day , and hallowed it . Q. What are you taught in the fourth Commandment ? A. The fourth Commandment teacheth us that it is our duty to set apart one day in seven , for the solemn worship and service of God. Q. What reason is here mentioned for the enforcing this Command ? A. Gods allowance of six days in the week for our worldly employments , and his own example in resting on the seventh , when he had made the world in six days before . Q. Which day in the seven did the Jews keep their Sabboth ? A. They kept the seventh day , which we now call Saturday . Q. Why do we Christians keep the first day of the week ? A. In remembrance of our redemption wrought by the Lord Jesus , especially of his Resurrection , which was upon the first day of the week . Q. What warrant have we for so doing ? A. The example of the Apostles and primitive Christians recorded in Scripture , where this day is styled the Lords day ; the practice of the Church of God in all ages since ; as also the custom of our own Church , and the commands of our Rulers both in Church and State. Q. How ought we to spend the Lords day ? A. In the worship and Service of God , both publick and private ; especially in meditating on and praising him for his works of Creation and Redemption . Q. Are there no works lawful on this day ? A. Yes , works of necessity and mercy , whether to man or beast , but we ought to abstain from such employments and recreations , as either prevent the duties of this day , or else hinder our due profiting by them . Q. What is to be done in private , that we may best profit by the publick service of this day ? A. We ought by prayer and serious consideration to prepare our selves before-hand for the publick worship of God ; and when we come home , to meditate on what we have heard ; and Masters of Families ought to pray with and instruct those that are under their charge . Q. Who are they then that do not remember this day to keep it holy , but profane it ? A. They , who , without any necessity , take journeys , or follow their employments on this day , or else spend the same in idleness and pleasure ; neglecting the service of God in publick , or in their Family , accounting it a burden to spend a day in works of Piety and devotion . Thus much of the Commandments of the first Table , which enjoyn the duties we owe more immediately to God. Now follow those of the second Table , which respect our duty to man. What is the fifth Commandment ? A. Honour thy Father and thy Mother , that thy days may be long upon the Land which the Lord thy God giveth thee . Q. What are we taught in the fifth Commandment ? A. The fifth Commandment teacheth us to honour our Parents , obeying all their lawful commands , succouring and maintaining them , if they stand in need of our help . Q. Are there none beside our natural Parents to whom we owe obedience ? A. Yes , we are also bound to reverence and obey all those , who , by their place and power , may well be called our Parents , to wit , the civil Magistrate and our Spiritual Pastours and Teachers . Servants must be subject to their Masters , shewing all diligence and faithfulness , and we must give due honour and respect to all those who are in any regard our Superiours . Q. What promise is made to those who keep this Commandment ? A. A promise of long life and prosperity , so far as God shall see it for their good . Q. What reason may be given why this promise was made peculiarly to the keeping of this Command ? A. Because obedience and Subjection , both in families and kingdomes , ordinarily produce that peace and quietness , which tends very much to our happiness even in this world . Q. What is the sixth Commandment ? A. Thou shalt not kill . Q. What is forbidden in this Commandment ? A. The murdering of our selves , or any other person . Q. Is it sufficient , if we abstain only from murder ? A. No , but we moreover ought to abstain from all rash anger , inward malice and revenge , from railing and provoking language , from quarrelling and fighting . Q. But what if others shall injure us in word or deed , may we not return the like to them ? A. No , but we must bless them who curse us , do good to them that hate us , forgive and love our very enemies , that so we may overcome evil with good . Q. Is there then no way of seeking our own right when we are injured and abused ? A. Yes , by just and lawful means we may seek our right , but without any malice or revenge in our hearts . Q. Is there any case wherein the taking away of a mans life may be allowed ? A. Yes , in execution of publick justice upon malefactours ; in a lawful war , or when we are constrained to it in the just defence of our own lives . Q. Who may be said to break this Command by taking away their own lives ? A. Not only they who lay violent hands on themselves , but all those who by immoderate eating and drinking , or any such wicked and wilful course , destroy their health , and so shorten their days . Q. What is the seventh Commandment ? A. Thou shalt not commit adultery . Q. What is forbidden in the seventh Commandment ? A. The seventh Commandment forbiddeth adultery and fornication , with all the occasions and beginnings of these sins . Q. From what particularly ought we to abstain in obedience to this Commandment ? A. We ought carefully to abstain from all immodest looks , unchast thoughts and discourses , from wanton songs , books and pictures ; from lascivious dalliance , light carriage and attire , from idleness and intemperance , the usual occasions of farther wickedness . Q. What is the eighth Commandment ? A. Thou shalt not steal , Q. What is forbidden in the eighth Commandment ? A. The eighth Commandment forbiddeth , our doing any thing unjustly to the lessening of our neighbours estate , whether by stealing from him , or by cozenage and cheating in our bargains ; by wilful neglect to pay our debts ; or by oppression and extortion . Q. Is this all that is required of us , not to rob others of their wealth ? A. No , But we must moreover be ready to lend or give to those that need , according to our ability . Q. What especially is to be done by us that we may avoid the breach of this Commandment ? A. We ought diligently to follow our several honest callings and employments ; and to live in such a sober and thrifty manner , suitable to our estates and conditions , that we may be able to pay our debts , and relieve the poor ; and so shall not be put upon stealing , gaming , cheating , or any wicked course for our livelihood . Q. What is the ninth Commandment ? A. Thou shalt not bear false witness against thy neighbour . Q. What are we especially enjoyned in this ninth Commandment ? A. That when in any case we are called to be witnesses , we speak nothing but the truth . Q. What farther ought we to abstain from ? A. We ought to abstain from raising , receiving or spreading false reports of our neighbour , and from doing any thing to lessen his just esteem ; from rash and uncharitable censures ; from tale-bearing and tatling of other mens matters ; and from all lying in our communication one with another . Q. What is the tenth Commandment ? A. Thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man servant , nor his maid-servant , nor his ox , nor his asse , nor any thing that is thy neighbours . Q. What are we enjoyned in this Commandment ? A. The tenth Commandment enjoyneth us to be so thoroughly well content with our own condition , that we should not envy or repine at any thing our neighbour enjoys , nor covetously desire it from him . Q. What are those general rules in the Gospel which include the whole of our duty to one another ? A. That we should love our neighbour as our selves , and deal with all others , as we our selves desire to be dealt with , were we in their case . Q. Give me some particular instances of this last Rule . A. Masters ought to deal with their Servants , as they themselves were they servants , would in reason desire to be dealt with ; we must not give that ill language to others , nor raise or entertain such stories of them , as we our selves cannot bear , when we are so us'd ; The Seller must deal as honestly and justly , as he desires to be dealt with , when he comes to buy , &c. Q. Can you by your own power perform these duties required of you ? A. No , but we need the assistance of Gods grace , which we are to seek for by prayer . Q. To whom ought our prayers to be made ? A. To God only , in the name of Iesus Christ. Q. May we not then pray to Angels and Saints ? A. No , for we have no warrant for it from Scripture , ( which , in so weighty a matter of religion , is necessary ) but very much against it . Q. Name to me some one Text of Scripture , where we are commanded to worship God only . A. Mat. 4. 10. Thou shalt worship the Lord thy God , and him only shalt thou serve . Q. Where are we expresly forbidden the worship of Angels ? A. In Rev. 22. 9. when St. Iohn being about to worship the Angel , he said to him , see thou do it not , for I am thy sellow-servant , worship God. Q. But may we not pray to Saints and Angels , as our Mediatours , that they would pray to God for us ; as when we put up a petition to the King , we make use of some Courtier to present it for us ? A No , for there is no likeness in the case , God himself being most gracious and always near to us ; and moreover it tends to the great dishonour of the Lord Jesus , who is our only Mediatour , by whom we are to offer up our prayers to God. Q. Name me some one Text to prove that Christ is our onely Mediatour . A. 1 Tim. 2. 5. There is one God , and one Mediatour betwixt God and Men , the Man Christ Iesus . Q. What farther reason can you alledge against praying to Saints and Angels ? A. It is in vain to pray to them , because we have no reason to believe that they can hear the prayers that are made to them from several parts of the world ; it being proper to God only to be in all places at once . Q. Is it lawful before hand to know the words we intend to use in prayer , that is , to use a form of our own or others making ? A. Yes , it is lawful , since it is no where forbidden in Scripture , and the directions there given concerning prayer may be practised either with or without a form . Q. But we are taught in Scripture to pray with or in the Script ; and does not that forbid the use of a Form ? A. No , not at all , since we may pray with the Spirit , even then when we use a Form. Q. When therefore may a man be said to pray with the Spirit ? A. When in his prayers he is hearty and serious , his soul being filled with those holy desire and affections , which are wrought in him by the Spirit of God. Q. Is there in the Gospel any Form given us for our direction in prayer ? A. Yes , that which Christ taught his Disciples , and therefore called the Lords prayer . Q. Let me hear you repeat it . A. Our Father which art in heaven , Hallowed be thy name , Thy kingdom come , Thy will be done in earth as it is in heaven , Give us this day our daily bread , and forgive us our trespasses , as we forgive those that trespass against us , and Lead us not into temptation , but deliver us from evil , for thine is the Kingdom , the power , and the glory , for ever and ever . Amen . Q. Into what parts may this prayer fitly be divided ? A. The Preface , six petitions , and the Conclusion . Q. What learn you from the Preface , Our Father which art in heaven ? A. That in all our addresses to God we ought to come before him with humility and reverence , and yet with a firm confidence in his fatherly mercy and goodness . Q. What do you pray for in the first Petition , Hallowed be thy name ? A. That God may be known , honoured and worshiped aright both by us , and the whole world . Q. What do you pray for in the second Petition , Thy kingdom come ? A. That God may rule in the hearts and lives of men by his Spirit and laws ; that the Church may be enlarged by the conversion of Heathens and Infidels , and that the coming of Christ in glory may be hastned . Q. What do you pray for in the third Petition , which is , Thy will be done in earth as it is in heaven . A. We herein pray that God would so conform all our hearts to his will , that we may ( in our measure ) serve and honour him as faithfully , chearfully and unweariedly , as the blessed Spirits in heaven do . Q. What pray you for in the sourth , Give us this day our daily bread ? A. We herein pray that God would of his mercy afford to our Bodies such a measure of things needful and convenient , as our daily necessities call for . Q What pray you for in the fifth petition , Forgive us our trespasses , as we forgive them that trespass against us ? A. We herein pray that God would be merciful unto us , and not inflict on us those punishments which we for our sins have deserved . Q. What means that expression , as we forgive them that trespass against us ? A. We hereby profess both that it is our duty and our practice , to forgive such as trespass against us ; and are thence encouraged to hope for mercy from God , this forgiveness of others being one condition of his forgiving us . Q. When may we be said to forgive him that trespassed against us ? A. When we bear no more grudg nor ill will to him than to any other ; nor would revenge our selves , by doing him any injury , if it lay in our power ; nor do rejoyce in any hurt that does befall him , but are ready to do him good , if he stand in need of our help . Q. What then is their case , who , though they know this rule in the Gospel , and daily say this prayer , yet will not forgive men their trespasses ? A. They are guilty of lying to God in their prayers , and do moreover , in effect , desire God not to forgive their sins , but to punish them with everlasting damnation . Q. What is the best motive to the performance of this so needful and difficult duty of forgiving Offendours ? A. Gods readiness to pardon us , who have yet done infinitely more against him , than any of our fellow-creatures can possibly do against us ; the serious consideration whereof , will be apt to make us such towards others , as we desire God should be toward us . Q. What do we pray for in the sixth petition , Lead us not into temptation , but deliver us from evil . A. We herein pray , that God would not leave us to our selves , to run into temptation and sin , but that he would make us ever so watchful and diligent , that we may either avoid the occasions of sin , or , through the help of his grace , may overcome the temptations we meet with . Q. To what use serve those words in the conclusion , For thine is the kingdom , the power , and the glory , for ever and ever ? A. These words serve as our encouragement , to ask all these things from God , to whom alone belongs all power and dominion ; and they direct us to render all praise and glory to his eternal and ever-blessed Majesty . Q. Wherefore do we say Amen , at the end of this and other prayers . A. This word Amen ( which signifies as much as verily , or so be it ) is used , to express the earnest desire and great hopes we have , that our prayers will be heard and answered . To those especially for whose use the following Forms of Prayer were intended . Beloved Friends . YOu might with some reason be displeased with me , should I question your belief of the being of a God , and of your relation to him , as he is your Creator , Ruler and Benefactor : but you can have no reason to be displeased with me for exhorting you to the performance of that duty , which this belief doth strongly engage you to , that is , to testifie your acknowledgment of God and dependance upon him , by your daily offering up a sacrifice of prayer and praise to his Divine Majesty ▪ For if you dare live at such a distance from God , as not to come before him , and worship him , it s much to be feared , you do not heartily believe that he is , or that he is a Rewarder of them that diligently seek him . And this while , alas ! how little do you differ from Heathens , though you may carry the name of Christians ? And if wrath shall be poured out on the Heathen kingdoms and families , that know not God , nor call upon his name , ( Ier. 10. 25. ) do you think it shall sare any better with the Families of those who are called Christians , if , whilst they profess to know God , they do not worship and glorifie him as God ? Nay rather shall they not have a greater condemnation ? But I need not , I hope , stand arguing with you , to shew either the necessity , the reasonableness or benefit of this duty of prayer in general , or of praying with your families . If there should be any so perverse and quarrelsome , as to call for arguments ; instead thereof , to such let me only say , If indeed you think , that neither you nor yours are any way related to God , nor owe him any service , you may at your pleasure ( and also at your peril ) forbear to render him any . If you think you stand in no need of daily protection , or of any mercy either for soul or body , or think that God cannot supply you therewith , then chuse whether you will pray to him or no. And if you are not every day beholden to God for some good thing or other , then you may neglect to give him thanks for his goodness . And if on a Sick-bed , or at a dying hour , you think there will be no need of prayer , you may then omit it in the time of life and health . But for all those , who wouldnot be thought guilty of such Atheism and profaneness , I would beseech them to make conscience of this duty . To this end let me advise you , every day , morning , and evening , to take the most convenient time , when your whole family can come together , and then to joyn all in humble , solemn prayer and praise to that great and glorious God , who is the maker and preserver of us all . And for your more orderly performance of this duty , if you have no better helps at hand , you may , if you see good , make use of the Forms ensuing , compos'd for that purpose . Here fall not , I beseech you , to devising of excuses to shift off this work any more than you would do , if you and your Family were invited to a feast , or to share in some great Dole . For shame pretend not you are so poor , or so hard wrought , that you cannot spare time for this service of God , as if this was only for rich men , who have nothing else to do . I know , indeed , there is more required of them than of you that are poorer : but yet you have souls to save as well as they ; and therefore , if you have any love for your selves , you will be as willing to take what pains you can to save them . You would not leave it to rich men only , to eat , and drink , and sleep ; nor should you any more leave it to them only , to pray to God , and to read and hear his word : since these works of religion are for your own interest , even for the health and happiness of your souls , as those common actions are for the preserving of your bodily life . Moreover I am fully perswaded , that if you cast up your accounts right , you shall never find your selves one penny the poorer at the years end , for having spent every day one quarter or half an hour , in prayer to God , in reading and meditating on his holy word , or in any other such good employment . And yet more for your encouragement , I dare assure you , that at your lives end , you shall never repent of the time thus spent , no not though it had been twice as much , if in all other parts of religion you shall have been equally careful . Much more might be said ; but I shall only add , to you that cry out , how little time you have , and therefore grudge to allow any of it for holy duties , I very much suspect , that you can every day spend much more than these would take up , in idleness and vanity , nay perhaps in the Alehouse , to the great hurt of body , soul and estate . Bethink you then soberly , when all your time comes to be reckoned for , which way of spending it will be most to your comfort , and now do accordingly . Or if you say you have no time to throw away thus idly , yet what a great matter would it be , to rise one quarter of an hour sooner than usual , and to spend that time in prayer ? you could do more than this for your own pleasure , or for a small profit ; and shall not the love of God and your duty to him prevail as much with you ? Nor yet think it will be enough for your excuse , to pretend , that your employment is of that nature , that your Family cannot come together for prayer , especially not in the morning , ( which is like to be the plea of the Husbandman rather than the Tradesman ) This I say , will not excuse your neglect , since I question not , but that by appointing your time of prayer a little earlier , or by a prudent contrivance of your affairs , you may ordinarily avoid this difficulty . This I speak upon good grounds , since there are many , whose business in the world is as great as yours , and their callings the very same , who can yet well enough keep up Family prayer , without any such inconvenience as you would pretend . And what , pray , should hinder , but you may do the same , if you have but the same love to God and zeal for his worship that they have . But however , when some of the Family are necessarily absent , let as many come together as can , and lay a charge upon your children or servants , when at any time they cannot joyn with you in the Family , that they be sure to take some time to pray to God by themselves in private ; for which purpose I have added two shorter Forms for those of the younger sort . And indeed I would advise all , beside their performance of Family-duties , to set apart some little time ( once in a day at least ) for their more secret prayer to God , which seems plainly enjoyned by our Saviour himself , Mat. 6. 6. When thou prayest , enter into thy Closet ; and when thou hast shut thy door , pray to thy Father which is in secret , and thy Father which seeth in secret shall reward thee openly . Nor can I well see , how that man is ever like to hold on in a religious course of life , who is not wont thus privately to betake himself to God , there to make his particular confessions , petitions , and returns of praise , and to ease himself of whatever burden lies on his mind , which before others he cannot so freely do . And in these private prayers , there is not commonly so much need of a Form : all our work now being to express the desires of our own souls to God only , even to such a God as looks at the sincerity of the heart , and not at the nimbleness or eloquence of our tongues . Nor indeed is it likely any Form should fully reach to every mans particular case . But your best help will be , to get well acquainted with the state of your own souls ; to know well your sins , your temptations , your necessities and dangers ; and to get deeply affected with the sense of your spiritual and eternal concernments : and then do but with uprightness and humility represent the very inward sense of your souls to God , in the name of his Son Iesus , and you shall never fail of acceptance , through any weakness of expression : Yea , remember , it is this inward sincerity of heart that must at all times accompany your prayers , if ever you hope for acceptance . And therefore , before I conclude , let me make it my earnest request to you , that you take special heed to the frame of your hearts , whenever you come before God in prayer , as in all other holy duties you ought . Think it not enough to speak a few good words upon your knees , evening and morning , with a seeming reverence , whilst in the mean time , your hearts are never moved or affected with what you are doing . This is such a lip-service as neither will be acceptable to God , nor will do any good to your selves . Leave it to poor ignorant and deluded Papists , to number their prayers by their beads , and to think they have served God very well , when they have patter'd over so many Creeds , Pater-nosters and Ave-maries ; a devotion which a Parrot might go near to learn , and sufficiently shews that Ignorance is the Mother of it . but you who , through the mercy of God , do live in a Church , where you have been better taught , do you shew forth the fruit of your teaching and knowledge ; and that , by offering up to God those services which beseem reasonable creatures : and which are suited to the nature of him whom you serve , who is a spirit , and will be worshiped in spirit and truth ; who is a living God , and will not be put off with a dead carkase , with the bare moving of lips , the noise of words , or posture of the body , but will have all the powers and faculties of our souls employed in the duties we perform to him . This is part of that reasonable service , which he now especially requires from us , instead of the sacrifice of beasts , and the burden of lifeless ceremonies , which were used in the Iewish Church before Christs coming , Rom. 12. 1. See , then , I beseech you , that your very hearts and souls go along with your tongues in prayer ; and let your affections be suited to the several parts thereof . This is the true praying in the Spirit , whether with or without a Form. Let your confession of sin be attended with a deep sorrow and humiliation for it , with a bitter hatred of , and strong resolutions against it . Think what a frame you should be in , and what earnestness you should use , if begging for your life of a Prince or Iudge ; and labour to be like affected , whilst you are begging from God forgiveness of sins and eternal life . Whilst you are blessing God for his goodness , let your hearts be drawn sorth to the exercise of holy love and delight in him . Inwardly thirst after that grace you pray for , resolving with diligence to labour for it , &c. And by what I have now said , you may plainly perceive , that the sincerity of your hearts in prayer is to be known , not so much by your present servour and affection , as by your behaviour afterward , and by the constant tenour of your lives . He , and he only is the true worshipper of God , and prays to him aright , who , by his daily actions and endeavours , doth manifest the same inward setled apprehensions and desires , which his words express whil'st he is praying . For instance , you beg of God , to take off your hearts from the world , and all things here below , and to increase in you a love to himself , to his Son Iesus , and to the glory which is above . Now to manifest that you are sincere in this request , you must do your part toward the obtaining of what you beg , that is , you must set your selves to the serious consideration of the vanity , the shortness and emptiness of present things ; you must consider the nature of your own souls , and the allsufficiency of God ; you must reflect upon the goodness he hath already shown , the love of Christ in dying for us , and the great and precious promises of the Gospel : and by this means you shall find the Spirit of God working in you those graces which you pray for . So when you pray against this or that sin , to which you are most enclined , and in danger of , you must both use particular considerations against it , and must keep out of the temptations , avoid the place and company where you are like to be drawn to it , &c. Otherwise what do you but solemnly mock God ? As if one man should come to another , and with a great deal of adoe beg his help in any labour , and then run away and never set's own hand to 't . Or as if a man should pray to have his house kept from burning , and then straight way go and put fire to it . In prayers for temporal mercies you do not do thus : for beside praying for your daily bread , you take pains to get it , in your several trades and employments . And do you think you are not bound to do as much for your souls as for your bodies ? Or have you promises of grace , any more than of daily bread , without endeavouring for it in the way God hath set you ? Nay , rather , whereas you are oft restrained from too much care about the world , you are again and again enjoyned to labour for the meat which endures to everlasting life , Ioh. 6. 27. For the Lords sake , then beware of cheating your souls with that common mistake , which is the ruine of thousands , both of this party and that , whilst they foolishly imagine , that their much praying and hearing will serve turn for their salvation , instead of an holy heart and life ; and so they are but devout in the Church or Closet , it matters not what liberty they take in the market , in the shop , or at the Alehouse ; and when they have but said a good prayer in the morning , they may do what they list all the day after , or at least , they can make all whole by praying devoutly at night . How grosly do such men abuse themselves and their services , who would by these excuse themselves from holiness , when as one great reason of them is to help and strengthen us for strict and holy living . And therefore have I endeavoured so to contrive the ensuing Forms , that they who use them might even thereby find themselves instructed and engaged to be holy in all manner of Conversation . For which there seems sufficient warrant in our Blessed Saviours own example , in that most absolute Form which he hath given us , whilst , with the petition for that great and comprehensive mercy of the Gospel , Forgiveness of sins , he hath interwoven an engagement to that great duty ( which will prove us to be Christians indeed ) the forgiving of all those who who have trespast against us . Let this then be firmly believed , and deeply fixt in your minds ; that as you would be loth to take up with a parcel of good words from your servants every day , instead of the work you set them ; so no more will God be put off with prayers , Sermons , or any thing , instead of a sincere and hearty endeavour to render a constant , universal obedience to his pure and righteous commands . Christ himself hath plainly enough told us , what 's like to become of all those , who only cry Lord , Lord , and yet do not obey the will of God , Mat. 7. 21. We must wash our hands in innocency , and so compass Gods Altar , if we would have our offerings accepted of him , Psal. 26. 6. And beside our endeavours to glorifie God by offering up of praise , we must order our conversation aright , if ever we would see the salvation of God , Psal. 50. 23. Of almost all men I know , I pray God deliver my soul from the state of those , who can pray devoutly , ( be it with book or without ) and yet go on in sin securely . But 't is time for me to conclude , though I have much ado to confine my self on so needful a Subject . To shut up all then : who-ever thou art that readest this , Let thy soul ( to use the Psalmists phrase , Psal. 63. 8. ) follow hard after God , in earnest prayer , both in the Church , thy Closet , and thy Family : and beside this , do thou follow after peace and holiness , ( Heb. 12. 14. ) in thy life and conversation ; so shalt thou certainly see and enjoy God in that glory , where prayers shall be turned into everlasting praises . Amen . MORNING PRAYER for a Family . MOst Holy and ever-blessed Majesty , Thou renewest thy mercies upon us every Morning ; and every Morning we desire to renew our thanksgivings . And here we are now come before thee , humbly to offer up thanks and praise for our safety and refreshment this last night , to thee the God of love , who givest us daily cause to admire thy bounty , and to speak good of thy name . We acknowledge thee , oh God , to be our Maker and Preserver ; thou didst at first give us life and reason ; and from thee it is we have received all the comforts of life , from the very day of our birth to this present morning . Through thy goodness it is we have enjoyed any measure of health and strength , and have been furnisht with things needfull and convenient for this present state . Thy good hand of providence hath still been over us , either in keeping us out of dangers and troubles , or else in supporting and helping us under them , or in delivering us out of the same . For these and all other thy mercies , at any time bestowed on us or ours , or any of the Sons of men , we desire to render humble and hearty praise to thy divine Majesty . Yea , blessed , and for ever praised be thy name oh God , that thou hast not only shewn much mercy to our bodies , but hast also made abundant provision for the everlasting welfare and happiness of our precious souls . Most fully hast thou declared to the world , both in thy word and by thy works , that thou hast no delight in the death of sinners , but hadst rather that they would turn and live : For even then when we were fallen from thee , and from that blessed estate wherein our first Parents were created , and so stood liable to thy wrath and to everlasting damnation ; then wast thou pleased to take pity on us , when none else in heaven or earth did pity or could relieve us ; Even then didst thou give thine own Son Iesus Christ from heaven to be our Saviour and Redeemer , to teach us thy will , to give us thy Spirit , and to die for our sins , that as many as believe on him and obey him , should not perish , but have everlasting life . Oh , what manner of love is this , which thou the Father hast shewn , and which thy Son Iesus hath shewn to us worthless creatures , to us vile sinners ! The sense of our own unworthiness may justly encrease our admiration of thy kindness : and when we consider all this thy goodness , great cause we have to humble our souls before thee , in the remembrance of our own sinful and most unsuitable carriage toward thee the God of love . We did indeed bring along into the world with us sinful natures and inclinations ; for in sin we were conceived , and brought forth in iniquity . And alas ! how many sins have we committed since we came to the use of our Reason ! Though thou hast always been doing us good , yet , like foolish and unthankful wretches we have returned evil for good . We have been far from loving thee and trusting in thee as beseems thy creatures : but rather have we wasted our love upon the vain and fading enjoyments of this present world ; in them have we delighted , and in them have we placed our confidence . Though we have called thee our Maker and Owner , yet have we not quietly and patiently submitted to thy will , as we are therefore bound , because we are thy own : But very ready we have been , both to murmur and repine at thy providences , when they have gone cross to our carnal desires ; and to find fault with thy laws , as if they were too strict and severe , because they are contrary to our foolish sensual inclinations . Oftentimes have we neglected the duties of thy worship , mis-spent and profaned thy Holy day , and have look'd on prayers , Sermons and Sacraments as burthensome and needless things . And very trifling and careless have we been in those duties we have performed ; not duly considering what an holy and glorious God thou art , with whom we have to do . Thou indeed hast commanded us to love our neighbours as our selves ; but we , through the sinful and excessive love of our selves and our own concernments , have been very much wanting in the duties of justice and charity to others . Much of our precious time we have wasted in idleness and vanity , in unprofitable and sinful company ; and too frequently we have abused thy good creatures , for the satisfaction of our own base lusts . Often have we given way to our own unruly passions and sinful inclinations , breaking thy laws , and grieving thy Spirit , merely for the tasting those pleasures of sin that are but for a season . And these deeds of darkness , these sins of ours we have committed in the open light of thy Gospel , contrary to the plain commands of thy word , which we have often read and heard , yea contrary to the motions of thy Spirit , and the checks of our own consciences , which we have felt within us . Most justly therefore mightest thou pour out the hottest of thy fury upon us , as having been of those disobedient servants , who have known thy will , and yet have not done the same . Nor can we expect any other than to be made infinitely and eternally miserable , if thou should'st deal with us after our deservings . But there is yet , through thy grace , a door of hope open for us ; thou thy self hast provided a refuge , to which poor sinners , in this life-time , may fly for safety and comfort . For thou , oh most merciful Father , hast promised , that thou wilt , for thy Son Iesus sake , have mercy on all those , who are truly grieved for their sins , humbly confessing and speedily for saking the same . Now we must needs acknowledge those thy conditions of mercy are exceeding equal and gracious ; and most just it is we should perish for ever , if we refuse the same . For we cannot , oh God , in reason expect , that our sins should be pardoned , if we wilfully continue in them ; Nor can we ever hope that Christ should be our Saviour , if we do not own and obey him as our Lord ; Nor can we look for the joys of heaven , whilst we walk in those ways of wickedness , which lead to Hell and damnation . Oh wilt thou then make us sincerely willing to do what we our selves own to be so just and reasonable : that we may not dare in an hardned and impenitent manner , to go on in those ungodly courses , which we are convinced are so dangerous and mischievous . Let not our own vile lusts , nor the temptations of Satan , our malicious enemy , prevail with us to reject our blessed Saviour , and that eternal life which he purchast by his death , and now offers to us in the Gospel . How shall we then escape , if we neglect so great salvation ? Or what shall we plead for our selves , at the last great day , if we that are called Christians should be found depisers of Christ ? How justly may he then destroy us , not only as enemies , but as Mockers ; and may give us our portion in the hottest place of the burning Lake , with Hypocrites and unbelievers . Wherefore we do now most humbly and earnestly beseech thee , oh thou Father of mercies , and God of all grace , give us not up to such a reprobate mind and feared conscience : but together with enlightned minds , give us such soft and tender hearts ▪ that we may look back on the sins we have committed , with shame and sorrow ; and may cast away from us even our most pleasant sins , with bitter loathing and hatred , never more to be reconciled to them . And for thy Son Iesus sake , be thou merciful to us , own us as thy Redeemed ones , and make us partakers of those great mercies and blessings , which he hath purchast for all his faithful servants . For his sake alone we beg from thee the forgiveness of our sins , a freedome from thy wrath , and from everlasting damnation . And we do also beseech thee , by him to deliver us from the evil of this present world , even from the snares of the Devil , and from the power of our own corruptions , that no sin may reign in our mortal bodies , so that we should yield obedience thereunto . Oh cleanse thou us from all secret sins , and let not presumptuous sins have dominion over us : But let thy holy Spirit ever rule in our hearts , and so guide us in all our thoughts , words and actions , that we may ever render a sincere and chearful obedience to all thy commands . Fill us with such a sense of thine infinite goodness , that we may love thee our God with all our heart and soul. And help us to shew this our love to thee , by our unfeigned love to thy people , and to all men . And make us still careful to deal with others so justly and charitably as we our selves desire to be dealt with . Keep us ever depending upon thy grace for strength and assistance , without which we can do nothing . Oh do not thou leave us to our selves ; for then we perish . Forsake us not , oh God , at any time through our whole lives , nor suffer us to depart from thee ; but keep us ever stedfast and unwearied in well doing . Wean our hearts from this world and all the comforts thereof ; make us always sensible that we are hasting away hence into eternity ; and prepare us for that time when we must e're long be called away thither . Help us now to live in such frequent serious thoughts of death , that it may not be terrible nor hurtful when it comes . Now make us wise to set our affections on things above , and to lay up for our selves a treasure in the heavens , that when all things here below shall fail ▪ we may then be received into those everlasting habitations , which thou hast provided for them that love thee . With us shew mercy to the whole world . Let the Gospel of thy Son run and be glorified throughout all the earth : make it known to heathens and Infidels , and let it be obeyed by all that are called Christians . Let all Popish darkness , ignorance and Idolatry , with all other errours and heresies , be driven away by the light and truth of thy pure Gospel ; and let the coming of Christ in glory be hastned . Be merciful to these nations wherein we live , and grant we may be so humbled and reformed , that we may be pardoned and spared . Be gracious to our dread Soveraign , and all his Royal Relations ; enrich them with the graces of thy holy Spirit : and make all our Magistrates faithful and zealous in punishing and suppressing wickedness , and in promoting vertue and godliness . Let thy blessing be upon the faithful Preachers of thy Gospel , encrease daily their number , and let their labours be blest and succeeded . Let all our differences be so compos'd , that we may live in peace and love , and with one heart and one mouth may glorifie thee our God. Bless our Friends and Relations , and make them thy faithful servants . Visit in mercy all the children of affliction ; whatever their particular necessities and burthens are , whether of soul or body , do thou seasonably and suitably comfort and relieve them . And now , oh God , since through thy good providence , thou hast brought us to the beginning of another day , afford us we beseech thee thy gracious presence throughout the same . Let thy blessing be upon us in our lawful Callings and endeavours . Preserve us and all ours , if it be thy will , from all bodily dangers ; especially we beg that we may be kept from sin , the worst of evils . Where-ever we are , or whatever we are doing , keep us sensible of thy eye that is ever upon us ; that in all companies and employments , we may approve our selves to thee in well doing ; and make us ever watchful against all sin and the temptations that lead to it . As we now have prayed to thee in the Morning , so let us remain in thy fear and service all the day long : And do thou so guide us , this day and all our days here on earth , by thy counsel , that we may at last be received to thy Glory . And all we humbly beg , for the Lord Jesus our dear Saviours sake ; with whose words we conclude these our imperfect prayers , saying , as he himself hath taught us , Our Father which art &c. EVENING PRAYER for a Family . OH Eternal and ever-blessed God , thou art the maker and Lord of all things , who dost uphold the world by thy power , and govern it with infinite wisdome and justice : and we are the workmanship of thy hands , who depend upon thy providence , and in thee live , move , and have our beings . From thy bounty we are daly supplied with mercies for our bodies ; and through thy patience it is we have yet leave to wait on thee , and to seek from thee grace and glory for our immortal souls . Oh what are we vile sinners , that thou shouldst have such regard to us , and so earnestly invite us to thy service , who deserve not so much as to live on thy earth , or once to appear in thy presence . And 't is onely through thy forbearance of us , that we have not long since met with the just wages of our sins , in those eternal torments from which there is no recovery . For we confess our selves to be by nature children of wrath , even as others being stained with that foul Leprosy and pollution of sin , which was derived from our first Parents . But so little sense have we had of the evil and danger of this our estate , that we have even taken the direct course to make our selves more miserable , by adding daily our own actual sins to this corruption of our natures . Oh how justly may we blush , and be confounded in our selves , when we look back upon our carriage in the world , from our childhood and youth up even until now . How much of this our time have we spent in sin and vanity , but how little in thy service ? In every place and condition of life that we have been , we may easily remember the many sins we have been guilty of ; but how little have we made it our business to obey thy laws , and honour thy name , either by doing good to others , or getting good to our own souls . We had soon learnt in words to acknowledge , that we were made to serve thee our God ; but in works we have denyed and disobeyed thee . We have been very forgetful of thee , and of thy authority over us ; and have lived as if we owed thee no service , as if we thought thou hadst no regard to our actions now , nor wouldst ever call us to a reckoning for them hereafter . Though in our infancy we were baptized into thy name , and thereby bound to serve thee all our days in newness of life , yet we have often broke this Covenant , which we then entred into . Instead of performing our vows to renounce this world , and its pomps and vanities , with the flesh and the lusts thereof , we have been most eager lovers and followers of the world , and have made provision for the flesh , to fulfill the lusts thereof . Oh how often hath the temptation of some worldly profit , or carnal sensual pleasure drawn us to cross thy will , and wound our own consciences , and to endanger the damning of our precious souls . And this whilst we have taken on us the name of Christians , and have profest to believe all that is revealed in the Gospel . Whilst we our selves have spoken much against sin , and of the mischief and danger of it , yet have we securely allowed our selves in it ; and have neglected those very duties , which we have confest to be just and reasonable , and for our own greatest good . Whilst we have seemed to contemn this world as vanity , our chief business hath been to seek after it ; and whilst we have spoke much of the joys of heaven , and with our tongues have extoll'd them , yet we have taken little pains to make sure of them , by walking in those ways of holiness , which can only bring us to the enjoyment of them . Yea , these and such like confessions as these have we often made before thee , and yet still have continued in the very same temper of mind and course of life , which we acknowledge to be so exceeding sinful and dangerous ; as if we thought it enough for us , to condemn our ways without reforming them , to confess our sins without forsaking them . The very sins of our prayers themselves , the hypocrisie we have therein been guilty of , is enough for our condemnation . Often have we prayed that thou wouldst vouchsafe to keep us without sin , and yet presently we our selves have carelesly and wilfully run into it ▪ and when we have been begging that the rest of our lives might be pure and holy , we have strait-way gone and polluted our selves with impure and ungodly actions . And after we have gone from the hearing and reading of thy holy word , we have quickly forgotten and disobeyed it . What then shall we say unto the most righteous God , or wherewith shall we excuse our selves ? For alas ! our transgressions are multiplied before thee , and our sins they do testify against us . And if thou shouldst now be extream to mark what we have done amiss , and to deal with us accordingly , how then shall we appear in thy presence , or whether shall we flee from thy wrath ? But oh thou that art the Preserver of men , ever ready to shew mercy to the humble and penitent , look on us poor sinners with an eye of pity and tender compassion : And do thou now work in our souls that unfeigned sorrow for the sins we stand guilty of , that we may be fitted for mercy and pardon , that so iniquity may not be our ruine . We come to thee , oh God , in the most blessed and prevailing name of thy Son Jesus , through him our Prince and our Saviour , begging both repentance and remission of sins . For his sake turn from us thy wrath , and receive us into thy favour : Let his precious blood , which he shed for sinners , cleanse us from all unrighteousness . And oh that this love which he hath shewn in dying for us may prevail with us to trust our souls with him ; to love him and obey him , that so he may become to us the Author of eternal salvation . Oh Lord , grant we may never be so wickedly disingenuous and perverse , as to encourage our selves in sin , because Christ died for sinners ; as if we might therefore hate him because he hath loved us : but make us ever so duly sensible of the ends of his death , that we may entirely give up our selves to him , who gave himself for us , that he might redeem us from all iniquity , and purifie us to himself a peculiar people , zealous of good works . Do thou graciously enable us , by our holy and unblameable walking , to adorn the doctrine of God our Saviour in all things ; and let this grace of thine which hath appeared to the world , bringing salvation , teach us to deny ungodliness and all worldly lusts , and to lead righteous , sober and godly lives , whilst we are in this present evil world . To this end , we beseech thee , oh God , through thy Son Jesus , to shed abroad thy holy Spirit into our hearts , and thereby to cleanse us from all filthiness of flesh and spirit , that we may perfect holiness in thy fear . Sanctifie us throughout both in body and soul , that we may be holy in heart and life , even in all manner of conversation . Take off our affections from all things here below , and six them on thy blessed self and the glory that is above ; that we may never be so foolish , as to expect happiness from riches , pleasures , friends , or any worldly comforts , which are daily decaying and dying away : but let us ever trust in and depend upon thee the living God , who givest us all the good things we enjoy , and who alone canst make us perfectly happy , in the enjoyment of thy self for ever . Whilst we are here , in our travail through the world , we only beg of thee such a measure of outward comforts as thou seest most convenient for us and ours . Let us have thy blessing with whatever we enjoy ; and give us patient and contented minds under all thy dealings with us . Make us faithful in obeying thy Command , first to seek the Kingdom of Heaven and the righteousness thereof , and then we know thy promise shall be fulfilled , that all other things shall be added to us , so as thou seest will be best for us . To thy will , oh God , we desire humbly to resign up our selves and all our affairs : only do thou keep us continually in thy fear and favour , and then deal with us as seems good in thy sight . Encrease in us a sincere love to all men , that we may carefully perform our duty to them , doing good to all , to the utmost of our power ; but never doing any kind of hurt or wrong to any , either in thought , word , or deed . Lord preserve us from envying the richest , or despising the poorest , and keep us ever free from hatred , malice , uncharitableness , and from all desire of revenge . Let thy grace so curb our passion , and change our corrupt natures , that we may not render evil for evil , but may always study to overcome evil with good . Whenever we receive injury from others , do thou enable us from the heart so to forgive them , as we for Christs sake hope to be forgiven by thee . Let us all in this Family live in peace and love , and in the fear of thy great name , faithfully performing our duties one to another , in our several Relations . Help us , oh heavenly Father , to pass the time of our sojourning here in fear , as Pilgrims and strangers , abstaining from those fleshly lusts which war against our souls ; that laying aside every weight and hindrance , we may with patience run the holy Race that is set before us . Keep us always mindful of that everlasting state toward which we are daily tending , that we may spend this short life as beseems those who know that Death is hasting upon us , and that after death comes judgment , when thou the righteous God wilt call us to an account for all our deeds done in the body , and wilt accordingly dispose of us , either to happiness or misery for ever . Oh Lord make us in good earnest in these our prayers ; and help us to live as those that believe the great truths of thy Gospel ; that we may ever have such a sense of them upon our minds , that we may not dare at any time , upon any account , to allow our selves in any one sin , or in the neglect of any known duty : but by patient continuance in well doing , may seek after , and make sure of that glory and immortality , which thou hast promised , through Iesus Christ , to them that love and serve thee . With us , shew mercy to the whole world . Let the Gospel of thy Son run and be glorified throughout all the earth ; let it be made known to Heathens and Infidels ; let it be obeyed by all that are called Christians . Let all popish darkness , ignorance , and Idolatry , with all other errours and heresies be driven away by the light and truth of thy pure Gospel ; and let the coming of Christ in glory be hastned . Be merciful to these nations wherein we live ; and grant we may be so humbled and reformed , that we may be pardoned and spared . Be gracious to our dread Soveraign , with all his royal Relations , and enrich them with the graces of thy holy Spirit . Make all our Magistrates faithful and zealous in punishing and suppressing wickedness , and in promoting vertue and godliness : and make us and all other Subjects loyal and obedient to our King , and to all in power under him . Let thy blessing be upon the faithful Preachers of thy Gospel , encrease daily their number , and let their labours be blest and succeeded . Let all our differences be so composed , that we may live in peace and love , and with one heart and one mouth may glorifie thee our God. Bless ad our friends and relations , and make them thy faithful and obedient servants . Visit in mercy all the children of affliction , whatever their particular necessities and burthens are , whether of soul or body , do thou seasonably and suitably comfort and relieve them . We humbly bless thy name for the mercies of this day , that thou hast safely brought us to the end thereof ; and earnestly we beg thy pardon of whatever sins we have been guilty , whether of omission or commission , in thought , word or deed . Take us we beseech thee , and all that is ours , into thy care this night , and keep us , if it be thy will , from all evil of body , especially of soul : And so refresh us with rest and sleep , that we may be fitted for thy service and our lawful imployments in the following day : And all we humbly beg for Christ Jesus our Saviours sake , with whose words we conclude our imperfect prayers , saying , as he himself hath taught us , Our Father which art in heaven &c. Two Forms of Prayer especially intended for the Younger sort . MORNING PRAYER . GReat and Glorious Lord God , Thou hast commanded us to remember thee our Creatour in the days of our youth : and here am I thy unworthy servant , desirous to manifest my remembrance of thee , I praying to thee , according to thine own appointment . My only hope of acceptance is in thy goodness and mercy , who art a loving and tender Father to us thy poor creatures , and art ready to accept of the weak services and prayers of those , who do heartily desire to please thee and obtain thy favour . Wherefore I now most humbly beseech thee , to be gracious and favourable to me , a worthless , sinful creature . I have indeed been a transgressour from the womb , and have shewn my evil and wicked nature , by my great forwardness to run into any kind of wickedness that I have been capable of . When I could do little else , I had soon learnt to sin against thee ; very early I began to be stubborn , and self-will'd , proud and slothful , quarrelsome and revengeful . And to this very day have I continued in my sins , which have encreased together with my years ; and have been given up to the pleasing of my self , and satisfying my own vain and childish inclinations , but have taken little thought for the pleasing and serving of thee my Maker and Preserver . Though I have had so much reason , that I could love my Parents and Friends , those that did me good , and have been afraid of displeasing them , and of being corrected by them , yet have I had little love for thee my God , who art the giver of all good ; nor have I been afraid of thy wrath , who canst destroy both body and soul in Hell. This , oh Lord , hath been my great folly , and a very great cause of all my other sins , that I have lived most of all by sight , and have little minded any thing but what is now before me . Therefore have I forgotten thee , and lived as if there was no God , because I could not see thee with bodily eyes ; and have preferr'd any foolish pleasure now in hand before the everlasting joys of heaven , which are yet to come ; and because I could not see Hell-torments , nor hear the roarings and out-cries of those who are damned for their sins , therefore have I made so light of sinning against thee . But of this my folly , and all my wickedness the fruit of it , I desire to to be ashamed before thee ; confessing that I have herein behaved my self more like a bruit Beast than a reasonable creature , whilst I have been led by my senses more than by my reason , or by the belief of thy holy word : And most justly mightest thou deal with me accordingly , and mightest shut me out of those joys , which I have so little loved and sought after ; and mightest make me for ever feel those torments , of which I have not been afraid . But I humbly beseech thee , oh merciful Father , for thy Son Iesus sake , take pity on me , and freely forgive me all my sins , and save me from those miseries , which for my sins I have deserved . And I beseech thee to give me thy holy Spirit , that I may thereby have my mind enlightned , my heart softned , and my nature so throughly renewed and changed , that I may be taken off from the love of all sin , and may take such pleasure in thy service here , that I may live with thee in happiness for ever hereafter . Since , through thy great mercy , I have been baptized in my infancy , and thereby given up to thee my God , and engaged to be thy servant , do thou help me rightly to understand and carefully to perform the duties to which by my Baptism I am bound : that I may in heart and life renounce the Devil and all his works , the lusts of the flesh , and the pomps and vanities of this world , and may remain Christs faithful servant unto my lives end . Let thy grace preserve me from all those snares and temptations , which in these my younger years I am most in danger of . Oh keep me that I may never fall into rioting and drunkenness , whoredom , or any kind of wantonness and uncleanness . Do thou help me at all times to watch over my ways , that I may not wilfully run into any temptations and occasions of sin ; that I may not be given up to idleness , gaming , nor the excessive love of any sports or pleasures ; nor may venture amongst such wicked companions as would entice me to ungodly courses ; neither let their jeers and scorns ever make me ashamed of a strict and holy life . Make me ever careful to hearken to the reproofs and instructions of godly friends , and to keep my self employed in honest and lawful labours , or in the duties of religion . And whilst I shall continue in this dangerous world , be thou oh God my upholder and my guide . I desire heartily to give up my self to thee , to be disposed of as seems good in thy sight , begging only , that in every condition , through my whole life , I may be kept faithful to thee , and diligent in thy service , that so at length I may be brought safe through all difficulties and dangers , into that everlasting rest which remains for thy people . Be merciful to the whole world ; fill the same with the knowledge of thy Gospel ; and let the coming of Christ in glory be hastned . Be gracious to these nations , to our King , with all his royal Relations , and all Magistrates under him . Bless the Ministers of thy holy word , with all thy people , and my kindred and friends . Shew mercy to all them that are in affliction ; and let thy blessing be upon this Family to which I belong . I praise thy name for the mercies of this last night ; and beg thy presence with me this day , that I may not do any thing which is displeasing to thee , but may ever so live in thy fear , that I may be sure of thy favour , both here and to all eternity . And all I humbly beg for thy dear Son Jesus sake , who hath taught us to pray , saying , Our Father which art in heaven , Hallowed &c. EVENING PRAYER . MOst great and glorious Lord God , Thou dwellest in the highest heavens , and yet thou regardest the meanest of thy creatures here on this earth , and art ever ready to shew mercy to such as do humbly and earnestly seek to thee for the same . Wherefore I do now most humbly beseech thee to take pity on me , a weak and worthless creature , and to deal with me , not after my deserts , but according to the multitude of thy tender compassions . I cannot , alas ! plead any deserts of my own : for though I am thy creature , yet am I a vile sinner , one that deserves not the least of all thy mercies . I was born into this world with a sinful and corrupt nature , which is prone to wickedness , and very backward and listless to any thing that is good : And I have already shewn forth the sinfulness of my nature , in those sins which I have committed against thee . Though my years have been but few , yet my sins have been many and very grievous . Of that little time which I have lived in the world I have wasted much in folly and idleness , in sports and pleasures , seldom thinking what I was sent into the world for , or how I might do to make my self happy for ever . I have indeed been often taught , that I was made on purpose to serve thee , oh God , in obeying thy commandments , that so I might live with thee for ever in heaven ; yet have I grievously neglected thy service , and have not made it my business to get acquainted with thy holy laws ; and those plain commands , which I have known , I have often wilfully broken . Little delight have I had in praying to thee , in reading or hearing thy holy word : but have greatly neglected these duties , and have oft spent the Lords day in idleness and playing . Yea , with shame I must confess , I have taken pleasure in reading any foolish book rather than in the holy Bible : And though I could well enough remember idle stories , vain and wanton songs , yet have I soon forgotten thy blessed word , after I have read or heard the same . Many times have I been disobedient to my Parents , and to those who have had rule over me ; and when I have committed faults , I have been presently ready to tell lies for the excusing my self , though I knew I did ill therein . Very easily have I been drawn into ill company , and to joyn with them in doing evil : and though I have seen many of my companions , as young as I , die before me , yet have I seldome thought with my self how I should do to get fitted for death , or what would become of me after death in another world . Now , oh Lord , I beseech thee to open my eyes , and soften my heart , and work in me a true sorrow and repentance for these , and all other the sins which I have at any time committed against thee , that so I may find mercy and forgiveness from thee . Have mercy upon me , oh thou God of mercy , and for the Lord Jesus sake be at peace with me . Let his precious blood wash me from all my sins , and procure thy favour , that I may escape those eternal torments which I have most justly deserved . Through the Lord Jesus do thou become my gracious , loving Father , owning me as thy dutiful child : And help me to shew that I am so , by living in a careful obedience to all thy holy laws . Oh that the time past of my life may suffice to have spent so vainly and carelesly ; Lord make me for the time to come diligent and careful in serving thee , and in working out my own salvation . Make me so wise for my own good , that I may put off the amending of my ways , and leading a godly life till hereafter ; Let me not think it too soon to set about that work for which all my life was given me , and is all little enough . Justly then maist thou shorten my days , if I should wilfully defer my repentance and reformation . Yea justly maist thou refuse to accept of me in old age , if now I spend my youth , and the best of my days in serving the Devil , and satisfying my own lusts . Wherefore oh Lord , I beseech thee , now betimes to encline my heart to thy fear and service , that when I am old , I may never depart from thee . Make me always sensible of the shortness and uncertainty of my life , that numbring my days , I may apply my heart to wisdome ; and through my whole life may make this my great study and care , to get an everlasting happiness in the world to come . Oh never suffer me , good God , to become so foolish , as for any pleasures of sin , to part with the hopes of eternal glory , and to sell my soul into the hands of Satan , to be tormented with him for ever . But do thou , oh Lord , strengthen me by thy grace , against all his temptations , and against the allurements of the world and the flesh , that they may not prevail over me . Help me to flee all youthful lusts , and to follow after sobriety , chastity , and all manner of purity , virtue and godliness . When-ever I am ready to run into sin , oh then fill my mind with the thoughts of that Hell , to which sin leads ; and let the hopes of heaven make me ever chearful and constant in thy service . Let thy word be my chief study and delight , and thy people my constant companions ; and let thy holy Spirit ever guide and assist me in the ways of Holiness , till at length I shall be advanced to that happiness which shall never end . Be merciful to the whole world , fill the same with the knowledge of thy Gospel , and let the coming of Christ in glory be hastned . Be gracious to these nations , to our King and all his Royal Relations , and to all Magistrates under him . Bless the Ministers of thy holy word , with all thy people , and my kindred and friends . Shew mercy to all them that are in affliction ; and let thy blessing be upon this family to which I belong . I praise thy name for the mercies of this day , and humbly beg pardon for the sins I have herein been guilty of , whether in thought , word or deed . Take me into thy care ▪ I beseech thee , this night , and preserve both soul and body from evil , and so refresh me with quiet rest and sleep , that I may be better fitted for thy service in the following day . And all I humbly beg of thy divine Majesty , for the Lord Christ Jesus sake , who hath taught us to pray , saying , Our Father &c. Grace before Meat . GIve thy blessing , oh God , we beseech thee , to thy good creatures now provided for us , that by a sober and moderate use of them , our bodies may be strengthned and fitted for thy service , for Jesus Christs sake , Amen . Grace after Meat . WE bless thee oh God , for the refreshments at this time afforded to us , and for all other the comforts we enjoy , whether for soul or body ; Help us we pray thee to shew our thankfulness for thy mercies , by living to thy praise , in a sincere obedience to all thy commandments , for Jesus Christs sake , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A58134-e660 Psal. 90. 2. Rev. 4. 11. 1 Tim. 1. 17 Psal. 62. 11. 1 Ioh. 4. 8. Ioh. 11. 7. Rom. 1. 20. Gen. 1. Deut. 6. 4. Gal. 3. 20. Mat. 28. 19. Ioh. 5. 23. Col. 1. 3. Heb. 12. 9. Act. 17. 29. 2 Cor. 6. 18. Eph. 5. 1. Ier. 32. 17. 19. Iob 9. 12. 1 Sam. 3. 18. Ioh. 1. 1 , 2. 14. Col. 1. 15 , 16 , 17. Isa. 53. 8. 1 Ioh. 5. 7. 20. Ioh. 10. 30. Isa. 9. 6. Rom. 9. 5. 1 Tim. 3. 16. Phil. 2. 6 , 7. Ioh. 3. 13. Luk. 1. 35. Heb. 7. 26. Heb. 2. 14 , 15 , 16 , 17. Rom. 5 , 6 , 7 , 8. 1 Ioh. 3. 5. 8. Rom 5. 12. Gen. 1. 26. 27 , 31. Gen. 3. Rom. 3. 23. Rom. 5. 17 , 18 , 19. Iob. 14. 4. Psal. 51. 5. Rom. 5. 15 , 16. 2 Cor. 5. 14. Eph. 2. 1 , 2 , 3. Mat. 1. 21. Act. 3. 26. Col. 1. 21. 22. Luk. 9. 58. Ioh. 8. 46. 1 Pet. 2. 21 , 22 , 23 , 24. 1 Pet. 3. 18. Rom. 5. 1 , 2. Heb. 9. 14. Mark. 15. 15. Mat. 22. 20. 21. Ioh. 3. 16. 1 Ioh. 4. 10. Rom. 3. 25 , 26. Mat. 20. 28. Rom. 5. 11. 1 Cor. 6. 20. Rom. 3. 25. Heb. 9. 22 , 23. 1 Pet. 1. 18 , 19. 2 Cor. 5. 15. Rom. 2. 4. 1 Ioh. 4. 19. Luk. 23. 31. Heb. 10. 29. 1 Tim. 2. 6. 1 Tim. 4. 10. Heb. 2. 9. 1 Ioh. 2. 2. 2 Pet. 2. 1. Rom. 14. 7 , 8 , 9. 2 Cor. 5. 14 , 15. Ioh. 3. Mar. 1● , 16. Ioh. 1. 12. Ioh. 7. 37 , 38. Ioh. 20. 31. Act. 2. 38. Mat. 16. 24. Ioh. 14 , 15. 1 Ioh. 2. 2. 3 ▪ 4. 5 , 6. Rom. 3. 24 , 25. 1 Ioh. 1. 6 , 7. Mat. 7. 21. Heb. 5. 9. Heb. 12. 14. Gal. 5 , 6. Act. 15. 9. Act. 26. 18. Rom. 5. 1. Act. 3. 19. 2 Cor. 8. 5. 1 Pet. 1 , 2. Heb. 1. 4. Heb. 9. 12. Eph. 2. 8 , 9 , 10. Iam. 2. 14. 17 , 18 , 19 , 20. &c. Col. 1. 23. Mat. 24. 13. Mat. 25. 34 , 35. &c. 2 Ioh. 9. Rev. 22. 14. Act. 2. 24. 26 , 27. 31. ●uk . 24. ●6 . 1 Cor. 15. 4. Act. 13. 9. Mat. 28. 18. Heb. 1. 3. Phil. 2. 9. 10 , 11. Mat. 24. 30. 2 Tim. 4. 1. Eccles. 12. 14. Rom. 2. 16. 2 Cor. 5. 10. 2 Thess. 1. 5 , 6 , 7 , 8. 9. 10. Iude 15. Ioh. 15. 26. 1 Cor. 2. 10 , 11. 2 Cor. 13 , 14 1 Ioh. 5. 7. 2 Thess. 2. 13. Tit. 3. 5. 2 Pet. 1. 21. Ioh. 16. 13. Rom. 8. 13. Gal. 5. 22. Mat. 28 20. 2 Tim. 3. 15 , 16 , 17. Rev. 22. 18 , 19. Mat. 15. 9. 1 Cor. 2. 12. 1 Cor. 6. 11. Rom. 5. 5. 1 Cor. 12. 3. Act. 16. 14. 1 Thess. 2 13. Ioh. 17. 17. Ier. 31. 33. Ioh. 3. 8. Ioh. 3. 5. Rom. 8 , 9. 1 Thess. 5. 23 , 24. 2 Thess. 2. 16 , 17. Eph. 6. 10. Rom. 8. 26. Eph. 2. 8 , 9. 10. Phil. 2. 13. Hos. 13. 9. Isa. 5. 4. Ioh. 3. 19. Ioh. 5. 40. Act. 7. 51. Mat. 13. 12. Phil. 2. 12. Prov. 14. 20. 21. 1 Tim. 4. 13. 15. Ioh. 5 39. 1 Cor. 13. 5. Eph. 6. 18. Luk. 11. 13. Iam. 1. 5. Eph. 4. 4. 15. Col. 1. 18. 1 Cor. 12. 12. Isa. 49. 23. Rom. 13. 1. Act. 20. 28. Heb. 13. 17. Eph. 2. 20. 21. Eph. 5. 26 , 27. 1 Thess. 4. 7. Rom. 6. 4. 1 Pet. 1. 15. Mat. 28. 19. Eph. 4. 4 , 5. Act. 8. 37. Rom. 10. 9 , 10. Rom. 2. 29. Ioh. 15. 5. 8. 14. Rom. 2. 10 , 11. Col. 3. 11. 1 Cor. 1. 13. 1 Cor. 1. 12. The Cephas here named was St. Peter ( see Ioh. 1. 42. ) who therefore could not be Head of the whole church much less the Popes his pretended Successours . Mar. 16 16. Act. 10. 34 , 35. Gal. 6. 15. 16. Rom. 14. 17 , 18. Ioh. 13. 35. Rom. 14. 3 , 4. Rom. 16 , 17 , 18. 1 Ioh. 1. 3. 1 Cor. 12 , 13. Act. 2. 4. 2. Heb. 10. 25. 1 Ioh. 1. 7. 9. Eph. 4. 32. 1 Thess. 1. 10. 1 Cor. 15. 51. 1 Thess. 4. 14. 15 , 16. Ioh. 5. 28 , 29. 2 Tim. 1. 10. Mat. 25. 26. Rom. 2. 6 , 7 , 8 , 9 , 10. Deut. 30. 15. &c. Ioh. 3. 16 , 17. Prov. 8. 36. Ioh. 5. 40. Act. 13. 46. Mar. 9. 43 , 44. &c. Ezek. 18. 29 , 30. Ier. 5. 12 , 13 , 14. Exod. 20. 1 , 2 , 3. &c. Mark. 12. 30. 1 Tim. 6. 17. Heb. 12. 28. Psal. 86. 9. Phil. 4. 4. 6. Deut. 28. 14 , 15. Psal. 119. 127 , 128. 1 Cor. 10. 10. 1 Pet. 5 , 6. Isa. 40. 18. Ioh. 4. 24. 1 Tim. 1. 17. Psal. 116. 5. Ier. 23 , 23 , 24. Iob 11. 7. Lev. 19. 12. Prov. 30. 9. Mat. 5. 33 , 34 , 35 , 36. Mat. 5. 37. Iam. 5. 12. Heb. 6. 16. Mar. 16. 9. Ioh. 20. 19. 26. Act. 2. 1. 1 Cor. 16. 2. Rev. 1. 10. 1 Cor. 11. 16. Heb. 13. 17. Luk. 13. 15 , 16. Mark. 7. 10 , 11 , 12 , 13. Rom. 13. 1. Heb. 13. 17. Col. 3. 22. Rom. 13. 7. Mat. 5. 5. Mat. 5. 22. Eph. 4. 31. Gal. 5 20. Col. 3. 12. 13. 1 Pet. 3. 9. Mat. 5. 44. Rom. 12. 19 , 20 , 21. 1 Cor. 6 ▪ 4 , 5. Rom. 13. 4. Mat. 5. 28. Eph. 5. 4. 1. Tim. 2. 9. Rom. 13. 13. 1 Cor. 6. 8 , 9 , 10. Rom. 13. 8. Iam. 5. 4. Mat. 5. 42. Gal. 6 , 10. Eph. 4. 28. Tit. 3. 14. 2 Thess. 3. 10. 11 , 12. Rom. 1. 29 , 30. Tit. 3. 2. Iam. 4. 11. Mat. 7. 1. Lev. 19. 16. 1 Tim. 5. 13. Col. 3. 9. Heb. 13. 5. Gal. 5. 21. 26. Iam. 5. 9. Rom. 13. ● . Mat. 7. 12. 2 Cor. 3. 5. Iam. 1. 5. Psal. 65. 2. Col. 3. 17. Col. 2. 18. Psal. 34. 15. Ier. 23. 23. Iob. 14. 21. Isa. 63. 16. Ier. 23 , 24. Iude 20. Eph. 6. 18. Mat 6. 9. &c. Mat. 6. 14 , 15. Mat. 18. 32 , 33 , 34 , 35. 
A47146	----	The fundamental truths of Christianity briefly hinted at by way of question and answer : to which is added a treatise of prayer in the same method / by George Keith. Keith, George, 1639?-1716. 1688 Approx. 177 KB of XML-encoded text transcribed from 76 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A47146 Wing K168 ESTC R14276 12937444 ocm 12937444 95820 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47146) Transcribed from: (Early English Books Online ; image set 95820) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:13) The fundamental truths of Christianity briefly hinted at by way of question and answer : to which is added a treatise of prayer in the same method / by George Keith. Keith, George, 1639?-1716. Barclay, Robert, 1648-1690. [7], 16; [10], 128 p. [s.n.], London : 1688. Errata: prelim. p. [7]. Added t.p. and separate paging ([10], 128 p.): Concerning prayer. [London] : 1687. Preface signed by R.B. [i.e. Robert Barclay] cf. BM. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christianity. Prayer. 2003-01 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-05 Rina Kor Sampled and proofread 2003-05 Rina Kor Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THE Fundamental Truths OF CHRISTIANITY , Briefly hinted at by way of Question and Answer . To which is added a TREATISE OF PRAYER In the same Method . By GEORGE KEITH . LONDON ; Printed in the Year M DC LXXXVIII . THE PREFACE . Friendly Reader , AS there is nothing more necessary to be understood and minded , than the Doctrine of Christianity , which in it self is plain and easie ; so nothing hath been more clouded , obscured , and burthened by the wild and numerous Notions of Carnal Minded Man , by which true Wisdom hath been darkned . The Author of the ensuing Treatises ( who is now removed out of Europe ) hath been blessed with a singular Faculty of expressing himself both briefly and clearly ( as is well known to such as have perused his Writings ) which inclined me to present these to the publick . I hope Reader thou wilt find them answer this Character , and therefore it is left to thy Judgment , upon tryal , by Thy Sincere Friend R. B. London the 27th of the 5th . Month , 1687. ERRATA . PAge 14. l. 6. for oud read and , l. ult r. is the Faith ; in the second Preface , p. 2. l. 6. f. When r. Where , p. 29. l. 3. f. th●t r. who , p. 31. l. 24. dele must , and add , they wait 〈◊〉 them the more , p. 55. l. 21. si hath r. have , p. 57. l. 25. f. no r. nor , p. 62. l. 23. r. upon what , p. 108 l. 5. dele of , p. 113. l. 2. r. tempore , p. 122. l. 8. f. leisure r. service . p. 127. l. 22. f. there r. here . THE Fundamental Truths OF CHRISTIANITY Briefly hinted at by way of Question and Answer . Quest. OF whom have we our Being , our Living , and Moving , and all the good things we enjoy ? Answ. Of God. Q How know we that ? A. There is somewhat in our own hearts that declareth it unto us . Q. Is that our own Natural Reason as men ? A. Tho we might gather it even from Reason as men ; yet there is somwhat in us that doth more convincingly and manifestly declare it unto us , than our own Rseaon as Men. Q. How do we distinguish it from Reason ? A. Very plainly , because it oft teacheth us this and many other true things , when we are not exercising our Reason , but still and quiet in our minds ; yea , it oft preventeth all reasonings in us , and in a more ready and immediate way Convinceth us than Reason can do . Q. How so ? A. Because Reason teacheth us things by a way of Discourse and Inference , gathering a second thing from a first , and a third from a second , and a fourth from a third , &c. which way is but Mediate , and Commonly is wearisom and tedious . Q. How doth that other teach us . A. By setting the things before our understandings simply and immediately , even as when the outward Light giveth us to see the shapes and colour of outward things immediately , without the need or use of our Reason . Q. How may this other thing be called which is in us , a distinct principle from our Reason as Men ? A. It may be called ( according to Scripture ) a Spiritual and Divine Light which hath the same use to the mind that the outward Light hath to the eye . Q. What other Names hath it according to Scripture ? A. The Word of God , because thereby God speaketh his Mind and Will , unto the Hearts and Souls of Men , as one man speaketh his mind to another by the Word of his Mouth . Q. Is this Light and Word God himself ? A. It is one immediate manifestation of him , which tho it may be distinguished from him , yet is not , nor cannot be divided or separated from him , for he is with it and in it , and is the Fountain and Life of it . Q. What other difference is there betwixt our natural Reason , and this Principle ? A. Our Natural Reason may be corrupted , and is oft corrupted , and so may teach us contrary things , unto what this teacheth , but this is altogether uncorruptible . Q. What other difference is there betwixt them ? A. The Teachings of our Natural Reason , even of things that may be true , are but dry and barren , and void of that living vertue , influence and vigour , which the teachings of this principle have , for this principle is quick and powerful and pregnant , or full of Heavenly and Divine Vertue and life . Q. But do they not differ originally , as to their very Nature and Being ? A. Yea they do , the one is Natural , the other Supernatural ; the one is Humane , the other Divine ; the one is an essential property of the Humane Nature , the other is the free Grace and Favour of God given unto man to dignifie and exalt him above his natural estate and condition ; if so , he may be more than a natural man , even a Son and Child of God ; yea , to have a Name better than of Sons and Daughters . Q. Is this Principle given unto all men ? A. Yea , it is given unto all men . Q. For what end is it given unto all ? A. That they may become the Children of God thereby , and may live Soberly , Righteously , and Godly in this present World , as the Children of God ; that so after this life ( in this present World ) they may live with God in the World to come , in the fulness of everlasting Joy , Peace , and Happiness . Q. By whom doth this Grace or Gift come upon all Men ? A. By Jesus Christ , as Iohn declated The Law ( said he ) was given by Moses , but Grace and Truth cometh by Iesus Christ ; and of his fulness have we all received Grace for Grace . Q. Is Iesus Christ himself given unto all Men , or only His Grace ? A. He is given unto all men , in so far as he is sent of the Father unto all , and is come unto all , and is both offered of the Father as his Gift , and doth also offer himself unto all , so that his Grace is not alone without him , nor he alone without his Grace , they are given together , and are offered together , and are received together . Q. How is Christ and his Grace to be distinguished ? A. No otherwise than as the light , warmth , and influence of the Sun , is from the Sun himself , which proceedeth from the Sun as out of his fulness , according to Iohn his declaration , who said , Out of his fulness have we all received Grace for Grace . Q. How is Christ Iesus come unto all ? Is he come outwardly as a man unto all ? A. He is not come outwardly as a man unto all , tho he is come even outwardly as man for all ( so that all may receive the benefit of his outward coming as man , who are not wanting unto themselves ) but he is come inwardly unto all , as the true Light , that Lightens every man that comes into the World , and not only as the Light , but as the Resurrection and the Life . Q. How is he the Resurrection ? A. Because he quickeneth and maketh alive the Soul unto God , and raiseth it out of its Sin , in which as in a Grave it hath lain dead and corrupted , as to the Life of God. Q. Is this the general Condition of Men. A. Yea , the general Condition of Men in the first state , is , that they are dead in their Sins and Trespasses . Q. All men therefore do need Christ , not only to be a Light unto them , but to be the Resur rection and the Life also . A. Yea , for they want not only Light unto their Understandings , but they want Life unto their Hearts , and unto all their inward Powers and Affections which are dead ( as unto God ) so that they cannot move towards him , nor in his Service , but as they are quickned and influenced by him . Q. How doth Iesus Christ minister Light and Life unto the Souls of Men ? A. By his shinings and breathings in their Hearts . Q. Is that Immediately , or Mediately , or both ? A. Both Immediately , and Mediately . Q. How Immediately ? A. Even without all outward means , as by his Free Love and Favour , preventing them before the use of any outward means , and by ministring unto them who have not , nor never had the outward means , for he is the Light of the World , according to his own Testimony , and as Iohn declared of him , He Lighteth every man that cometh into the World , that all through him might Believe , and Believing might have Eternal Life . Now if he lighteth all men , then surely he lighteth as well those who have means , as those who want them , and those who want , as those who have them , as truly tho not as equally : And therefore seeing they who want the outward means are Immediately Inlightned and Taught , then surely they who have the outward means are also ; otherwise , their priviledg should be the less who have the outward means , and theirs the greater who want them . Q. How Mediately ? A. By the shining and breathings of his own Light and Life , in and through his Faithful Servants , and their Testimonies , whether by Words or Works ; all which have a manifestation and ministration of Light and Life in them , to encrease and raise up Light and Life in them , unto whom they minister . Q. But if God and Christ minister Light and Life Immediately unto men , are not all means useless and unnecessary ? A. We are to distinguish betwixt things that are absolutely necessary , and things that are necessary in some respect ; also betwixt things absolutely necessary , and things very useful and profitable ; for many things are greatly useful , which are not absolutely necessary : And thus , though men have no absolute need of outward means for the conveyance of Light and Life unto them , yet the outward means are very useful and helpful unto them . Q. Give us one Example in another case ? A. All men have a Principle of natural Reason in them , which without all outward means ( either of Men or Books ) teacheth them Immediately some things belonging to Natural Reason ; and yet none will deny , but that both Men and Books are very useful and profitable to further us in the knowledge of Natural Things , and in the exercise of our Natural Reason , to the further improving the same . Q But are the Immediate Teachings of God and Christ of absolute necessity unto every man , to give him the True and Saving Knowledge of God ? A. Yea , they are ; for indeed all outward means could do nothing , without the Immediate Teaching and Ministring of God and Christ , by his Holy Spirit , Light and Life ; because the Immediate is the Ground and Foundation , or Principle , for , or because of which , the outward means are useful and profitable . Q. Give us one Example in another case . A. The same as before , for if Men had not an outward and immediate Principle of Natural Reason in them , that taught them immeidately some things belonging to Natural Reason . All the Men and Books in the World , though never so convincing , could not gain ground upon them , but because Men have a Principle of Reason in themselves , therefore when things of Reason are presented and offered to them , by Men and Books , they imbrace them and receive them , not simply , or only because the Men and Books say so , but because the innate Principle of Reason in themselves saith so , and doth witness and answer to the same things . Q. By this it would seem that Men are taught many more things mediately than immediately . A. Yea surely , for according to the aforesaid Example , what men are there ( except Fools and Idiots ) but the Principle of natural Reason in them , teacheth them in the things of natural Reason , above an Hundred to one , more than any Book or Men ever did , or can do ? As is manifest in the daily Occurrences and Occasions in the outward life . A man's natural Reason teacheth him a Thousand things which he never learned from Men or Books : Even so the Children of God are taught of God many Divine and Spiritual things , which Men nor Books never did , or could teach them . Q. By all this it seemeth that the Knowledg of Divine and Spiritual things , must flow from a Divine and Spiritual Principle in the Heart , and that they cannot be known and learned sufficiently , from or by the natural Principle of natural Reason . A. It is even so ; for though the natural Reason in a subservient way may be made use of , yet it can no more reach unto the things that are Spiritual and Divine , nor indeed so much , as a Blind-man by all his Reason can reach unto Colours , to judg of them distinctly : or a Deaf-man to judg of Sounds , &c. For even as the things of sense are judged or known by a principle of their own Nature , which Reason cannot Immediately reach unto by descending . So the things of Faith , which are Divine and Spiritual , are judged and known by a principle of Faith that is of their own Nature also , to wit , Divine and Spiritual , which Reason cannot immediately reach unto by its ascending : but as a Man having the Natural Exercise of his Senses , can use his Reason in Natural Things that are sensible ; so he who hath the use of his Spiritual Senses , can use the same Reason in Spiritual Things , to wit , in a subservient and subordinate way . Q. What is the first thing required of Men , that they may learn of God and Christ Iesus , so as to become wise through those immediate Teachings ? A. That they believe those Teachings , and receive them in the love of them . Q. How can they do that ? A. Not of themselves , but there is a Vertue in all the Teachings of God and Christ , that is operative and effectual to cause men to believe them , and receive them , and the truth of them in love . Q. What is next required of them ? A. That they continually apply their whole Minds , Souls and Hearts , unto this Spiritual and Divine Principle in them , and unto God and Christ therein , that it may have its universal influence in them and upon them . Q. How can they do that ? A. By its own drawings , or rather by the drawings of God and Christ in it . Q. What is the universal Influence ? A. It is not only of an enlightening nature as to give knowledg , but it is of a quickening nature , and of a leavening , healing , and purifying , and sanctifying nature ; more particularly , it hath these two properties , 1. To kill , consume , and destroy Sin both in Fruit and Root , Stock and Branch . 2. To beget Righteousness and Holiness , which comprehends all the Fruits of the Spirit , such as Love , Meekness , Temperance , Patience , Humility , Joy , Peace , Hope and Confidence , &c. Q. How is the Grace or Gift of God conveyed unto Men at first , and how is it received ? A. As a small thing , even as a Seed , the least of all Seeds . Q. And how is it multiplied and encreased in Mens Hearts ? A. By its growth in them ; for if it doth not grow in them it doth not multiply , but remaineth as dead and barren as unto them , though living in its own nature . Q. How doth it grow in Men. A. By getting root in the Hearts , even as a grain of Corn , by getting root in the Earth . Q. How doth it get root ? A. It hath a Native Vertue and Influence in it , whereby it taketh root in the Heart naturally , if Men do not resist it ; and tho the Ground where it seeketh to take Root , be foul and unfit , yet it hath a cleansing and fitting Vertue in it , to prepare the Ground and make it good and fit , but it requireth Mans consent and concurrence , which it acts and God in it , and with it draweth and moveth effectually the Heart of Man unto . Q. But may these drawings and movings be commonly resisted ? A. Yea they may , and so the work of Man's Salvation may be hindered by Man himself , and that both in the beginning , or when begun in its progress . Q. Doth God teach Men all things necessary unto Faith and Godliness by this Principle . A. Yea , as he is faithfully and chastly waited upon , believed and followed . Q. But hath he not his order in teaching , or doth he teach all at once . A. He hath his order , and doth not teach all at once , but line upon line , here a little and there a little , according as a Man can bear , through the gravity of his Principle in them . Q. What are the first things he teacheth in and by this Principle ? A. To deny Ungodliness and Worldly Lusts , to Live Soberly and Righteously , to Live Godly . And when they have ascended by those degrees , he bringeth them into his Holy Mountain , City , House , Kingdom , oud Paradise , where he giveth them to enjoy of these Pleasures and Delights , that because of the Sweetness , Beauty and Glory of them , are beyond all utterance or thoughts of Man's Heart . Q. What are the first beginnings of Gods Work in the Heart after convincement , or enlightening the Understanding ? A. Faith and Repentance . Q. What is Faith ? A. It is a cleaving of the Soul and Heart of Man unto God and Christ , according to the inward Revelation of his Divine Power , Mercy and Goodness , in the shinings of his own Divine Light , Life and Spirit within him . Q. Is then the object of Faith God and Christ , as inwardly revealed ? A. Yea. Q. What Faith then have they , who say , Inward and Immediate Revelation is not the common priviledge of Men , nay , not of the Saints in these daies ? A. They have not the true Faith , which is the faith of Gods Elect , that worketh by love , and purifieth the Heart , and is fruitful of good works ; but their Faith is but a Dream and Imagination , which as it findetn them in their Sins , so it leaveth them to live and die in them . Q. What is Repentance ? A. It is a change of the Mind , and of all the Powers of the Soul , and its affections from Sin and Unrighteousness , unto Holiness and Righteousness ; so that whereas it loved , desired , and rejoyced in . Sin before , and had a distaste of all Righteousness and Holiness , and an aversion and alienation therefrom , now it hath a distaste of Sin universally , and an aversion and alienation from it ; and a true and intimate love of all Righteousness and Holiness , desire after it , and joy therein , and more abundantly after and in God and Christ , whose it is . Q. How is this Repentance wrought ? A. By degrees , through the power of God , his Life , his Love , his Judgment , his Mercy , his Goodness , revealed in his own Light by his own Spirit , as the Heart is turned thereunto , and continueth in a steddy and fixed application unto the same . This naturally and gently melteth and thaweth the Heart , and breaketh it into pieces ; yea , changeth it from a Heart of Stone into a Heart of Flesh , and maketh it naturally to savour and relish the things of God , which it hated before , and to disrelish and distaste the things of Dishonesty and Unrighteousness , which it loved before . Q. What Rule ( or Law ) hath God given unto Men , to Serve , Obey , and Worship him ? A. Even the same Divine and Spiritual Principle aforesaid , the Word of God , that is nigh unto us , even in our Mouths and in our Hearts , that we may know it , believe it , and obey it . This is the Law or Rule of the New Covenant , who walk after this Rule , Peace is and shall remain upon them ; neither is there any Condemnation unto them , but Justification and Approbation from henceforth and for ever . CONCERNING PRAYER . I. Some QUESTIONS answered . II. Some REASONS given , why all PRAYER in Words , whether only conceived in the Heart , or uttered and expressed by the Mouth , should be by the help of the Holy Spirit , helping us to conceive those Words . III. Some Objections or seeming Reasons brought , for using set Forms of PRAYER , read out of a Book ; as if that reading were PRAYER , Answered : Also a few Words concerning Singing or Praising God with a Psalm . By G. K. Printed in the Year 1687. To the Loving and Friendly Reader . SInce It pleased the Lord to give me some knowledg by experience , what True Prayer is ; after that I was turned with many others to his Marvelous Light , to believe and walk in it , wherein the deep things of God are seen and opened . Many true and fresh , and living openings have arisen in me concerning Prayer , the nature , use , ends , and manner of it , and how true and right Prayer is , and ought to be acceptably performed ; how the Spirit of God assists and helps his Servants and Children to Pray ; how he works not only upon their wills and affections , to quicken and excite them , and make them fruitful with good and holy desires , in the art , or exercise of Prayer ; but also how he works upon the Understanding , and all the Intellectual Powers , to enlighten them , and give to Man a true and real sense and understanding of his wants , or of the wants of others , for whom he prayeth , and also of the Love , Mercy , Bounty , and Compassion of the Lord , and the readiness and nearness of his helping hand to supply all his and their wants abundantly . When the Inward and Spiritual Eye is opened by the Lord , to see the Well of Living Water , where the thirsty Soul may drink : And also to see the Lords Table that is richly spread , where it may eat abundantly and be refreshed , and bless and praise the Name of the Lord , for all his great and rich Mercies and Blessings . And if the Spirit of the Lord did not enlighten the Understanding and Mind of Man , to teach him what to seek and pray for , but only did warm , and heat Mens affections , all this would be but a blind Devotion , which all true Protestants cry out against , &c. That Heavenly and Sacred Fire , that God sends down into the Hearts of his People , is not a dark obscure Fire , but shining and enlightening , and hath Light as well as Heat in it . The Spirit of Prayer and Supplication , is not only a Spirit of Love , but a Spirit of Wisdom and Understanding . And though there is a kind of Prayer , that may be , and oft is , without Words either expressed or conceived in the Understanding ; because there is a degree of Understanding in Man , that transcendeth all Words : I mean such Words as we commonly use , which are the signs of things signified by them , as Aristotle defineth Words : Verba sunt signarerum . i. e. Words are the signs of things . In which high degree of Understanding , the Spirit and Mind of Man , reacheth to the Divine and Heavenly things themselves , without these words , where the things are words themselves ; or where the words and things are not distinct : But the thing is its own word , and the word that signifieth it as the thing it self . But Aristotle so much admired for his worldly Wisdom and Philosophy as it seemeth , knew not this Mystery , nor yet do his followers . Notwithstanding of which , because the Lord who is Infinitely Bountiful and Gracious unto men , doth not only inlighten and shine upon this highest part of Man's Understanding ; but also causeth his Light and Spirit of Wisdom and Understanding to descend to the lowest degree thereof , even to his Reason and Imagination ( for the very Imagination of man is said in Scripture to be wrought upon by the Spirit of God ; see Isa. 26. 3. That which is Translated in , and according to the Hebrew , signifieth Imagination . ) See also , 1 Chron. 29. 18. Keep this for ever in the Imagination of the Thoughts , &c. Which inferiour and lower Powers of man's Soul , cannot reach to Divine things , without the signes of Words : Therefore it pleaseth God to work upon the Understandings of Men , so as to make them fruitful to bring forth good and pertinent Words of Truth , as well as upon their minds and affections , to bring forth the fruits of Holy and Spiritual desires : Wherefore the Apostle Prayed to the Lord , that God would establish the true Believers in him , in every good word and work . 2 Thes. 2. 17. Whence I conclude , that good words are as real a Fruit of the Spirit , as good works or desires ; and these good words must not be borrowed words from the mouths or lines of others made ready to our Hands , but must spring from the inward fruitfulness of our own Understandings , as the spirit of the Lord doth water them , and make them fruitful after a Heavenly sort . For it is not the Corn that lyeth upon the ground , though ever so abundantly , which hath grown in another Land or Country , that denominates the Ground where it lyeth , to be fruitful ; but that is only a fruitful Ground which bringeth forth from within it self , as it is assisted by the Heavenly Rains and Influences , the like Corn , or any other Grain that is good and profitable . And therefore it is not the abundance even of Scripture Words , which a man receives into his memory , or bare natural Understanding , that simply makes his Mind and Understanding fruitful unto God , but the inward sense and mystery of Scripture words must be opened in him by the Spirit of the Lord , and then the Understanding of a man , by the help of the Scripture words , being inwardly and spiritually opened by the Holy Spirit , brings forth , as it were , as so many Seeds a plentiful Harvest , where the good Ground of the good and honest Heart , yieldeth its fruit , some Thirty , some Sixty , and some an Hundred Fold ; and alwaies with some increase : So that although Scripture words have a most excellent service and use to the Children of God , and their minds and understandings are made fruitful , with the Spiritual knowledg and opening of them by the Spirit of the Lord : As the ground or soil is with seed sown in it ; yet the understanding is not confined to the strict and precise number of scripture words ; but yieldeth an increase of other words from the same spirit , and of the same tendency and signification : As the seed that is sown , yeildeth more Grains than what was sown . These and such like openings in great plenty , to the praise of God , have livingly sprung up in me as concerning Prayer , time after time , and have at the present writing been livingly brought to my remembrance , with an addition of many more , which here I present to all Friendly and Loving Readers , to whose hands this may come for a general service ; where I have handled and treated of things , I hope soberly and fairly , in the spirit of Love and Meekness , not naming any Persons or Parties by way of reflection to provoke them to anger or dislike ; only with some Fervency . But yet in true Love I have reproved and argued against those who pretend to Pray by the Spirit without a set Form , and yet deny the spirits Immediate Teachings and assistance . And tho I aim against Reading set Forms of Prayer , so as to make that Reading to be Prayer it self ; yet I am not simply against Reading of Prayers , which have in any measure proceeded from the spirit of God in the Ages past . SOME QUESTIONS AND ANSWERS CONCERNING PRAYER : And some Reasons that all Prayer in words , whether conceived in the Heart , or uttered and expressed by Mouth , should be by the help of the Spirit , helping us to conceive those words : With an Answer to some Objections , or seeming Reasons , brought for using set Forms of Prayer read out of a Book . Also concerning Singing or Praising God with a Psalm . Quest. WHat is Prayer ? A. It is a calling upon the Name of God ( through Jesus Christ ) and the asking of him in Faith , the things which we should , or do desire . Q. What are these things which we should desire and ask of God by Prayer ? A. They are many , but may be reduced to these Three Heads . 1. The things which are for God's Glory , and the Sanctifying his great Name in the Earth . 2. The things which we stand in need of , or want as to our selves . 3. We are also to Pray for others , even for all men , that they may be saved , whose Day of Salvation is not expired ; yea , for our greatest Enemies . Also we are to Pray for the Church of God in general , that God may build her up more and more , preserve and defend her , multiply his Graces , and pour out his Spirit more abundantly upon her , and upon her Members , in their respective places ; and especially for those who have a publick Ministry in the Church , that he may more and more qualifie them for so great a work , and open an Effectual Door unto them ; and that it may please the Lord to increase the number of Faithful Labourers to work and labour in his Vine-yard . And lastly we are to pray for Kings , and all in Authority , that God may incline their Hearts to do good and just things in the Earth , that we may live a quiet and a peaceable life , in all Godliness and Honesty , which is the true end of Government and Magistracy , its being Appointed and Ordained of God. Q. What are the things which we are to Pray for as to our selves ? Are they only Spiritual things , and such as belong to the Soul ? or are they Temporal things also ; such as Riches , or encrease of Corn , Wine and Oyl , or Health ? If one be in Sickness and Liberty , if one be in in Prison ? And if it be not lawful to pray for Riches , or great plenty of Worldly and Temporal Things ? May we not at lest pray for our necessary Provision , as Food and Raiment , as Christ taught his Disciples saying , Give us this day our daily Bread. A. As for Riches or great Plenty of Worldly and Temporal Things , we find no Precept nor Example to commend it as a lawful Thing unto us to Pray for , in all the Scripture ; nor indeed are they to be sought for ( altho when it pleaseth God to bestow them , in blessing Mens sober and lawful Callings and Employments , they are to be received with Thanksgiving : and God is to be Praved unto , that he may give those who have them a Heart to use them to his Glory ; and that they may be as Faithful Stewards of them , especially to Minister unto others who are in necessity ) for many Tentations and Snares do follow Worldly Riches , next as to Temporal or Wordly Necessities , as Food and Raiment , or Health in time of Sickness , and Liberty in case of Bondage or Imprisonment ; and other such like things : I do not say ▪ it is unlawful to pray for them , providing it be with a due submission to the Will of God , who knows best what is good for us . So that sometimes Sickness , and sometimes Imprisonment is best for us , and other Worldly afflictions , Tryals and Exercises of our Faith , and we stand in need of them , and they are sent to us from God for some good end and purpose : and therefore we should mainly desire that all these things may be Sanctified unto us , and the end and purpose of God in doing us good , may be fully answered in all of them . But I do not find it commanded any where in Scripture , or laid upon us as a necessary duty , to pray for any Temporal or Worldly Thing whatsoever : for Christ did not teach or command his Disciples to seek , or be careful what they should Eat or Drink , or wherewith to be Cloathed ; but ( said he ) Seek first the Kingdom of God and the Righteousness thereof , and all these things shall be added unto you : So here is a promise that God will give us these things , although we do not ask for them . And he said further , The Gentiles seek after these things ; importing , that even to pray unto God for Temporal Necessities , was but a part of the Gentiles Religion , which was but low and weak in respect of the Christian Religion , which leads further to ask Spiritual and Heavenly Things , and little or nothing to mind Worldly or Temporal . And Christ said unto them further , For your Heavenly Father knoweth that ye have need of all these things , Matth. 6. 31 , 32 , 33. Hereby signifying , that if we did not seek them they would be given us , because we have a provident and tender Father , that regardeth us and all our Necessities , even as the Fathers of our Flesh provided for us , and gave us things we wanted , when we neither did nor could ask them , as in the time of our Infancy ; and as to these words which Christ taught his Disciples to pray , saying , Give us this day our daily Bread. That cannot be proved that that Bread was the Natural Bread , that the Natural and Outward Body wanteth . And Ierome , one of the Fathers , so called , who lived above twelve hundred years ago , did read or translate the words , Give us this Day our Super substantial Bread ; the which Translation , many , called Learned Men , say ; the Greek will bear . But passing the Translation , it is very unlikely and improbable , that it can be meant of Natural Bread , which is but a Temporal and Corruptible thing ; for it is the first Petition in that Prayer , in relation to our selves ( the three former Petitions relating especially unto God ) and it is placed in order before that Petition , wherein he taught them to Pray for Forgiveness of Sins ; and the next following , That we be not led into Tentation , but that God would deliver us from Evil ( or the evil one ( to wit the Devil . ) Now the matter of the two last Petitions being Spiritual things , how unprobable is it that Christ would teach them to seek first a Temporal thing , such as the Outward and Natural Bread is , before those Spiritual things ; when at the same time he bids them Seek first the Kingdom of God and the Righteousness thereof : which comprehends all Spiritual things . Q. But doth not our Heavenly Father know all the Spiritual things which we have need of , as well as the Temporal , and therefore why should we pray for the one more than the other ? A. We do not pray for Spiritual things , as if we were to inform the Lord that we want them ; or as if he did not know that we wanted those things before we pray unto him ; for he knoweth most perfectly all our wants , even the most Inward and Spiritual , before we pray unto him , from whose all-seeing Eye nothing can be hid , whether past , present , or to come : But the great cause why the Lord will have us to pray unto him for Spiritual things , is , that thereby our desires are enlarged the more after them ; our love is excited unto them , and all the Graces and Vertues , and gracious Gifts of Gods Holy Spirit in us , are thereby quickened and ●et on work in true Prayer ; all which tend to our Sanctification , and promoting us in the same . And seeing the substance of Prayer consists in the Souls desire after God , so as to be joined and united unto him , and be refreshed with his Love and Divine Influences of his Life ; and to partake more abundantly of his Spirit ; and to taste and feed upon his living Word , which is the same to the Soul that Bread and Meat , and Drink , o● any most comfortable thing is unto the Body ; and that the Souls desire after those Heavenly and Divine Enjoyments , is enlarged in and by true Prayer : this , as it were , both gives and encreases the Souls appetite after God , and prepares the Soul for the enjoyment of him , by raising it on high , above all worldly things and the desires thereof ; and accordingly Damascen and Augustine did well describe Prayer to be the ascent or lifting up of the mind unto God. Now the Souls Appetite after God , and the Divine things of his Kingdom , is as necessary to it as Hunger and Thirst is unto the Body : for as the Bodily Hunger and Thirst , 1. Makes the Nourishment which the Body receiveth , comfortable and pleasant unto it . And 2. It is a sign of Bodily Health in ordinary Cases . And 3. It causeth a good Digestion , so that the Body is the better and the more Nourished ; even so it is as to the Souls Appetite and Desire after God , and the Refreshings that come from his Heavenly Presence , the which in Scripture is called a Hunger and Thirst , as Christ said , Blessed are they that Hunger and Thirst after Righteousness , &c. And said David , My Soul thirsteth for God , Psal. 42. 2. The Soul which thus hungers and thirsts after God , and the enjoyment of him , when it receiveth this enjoyment in any measure . Oh! How sweet and comfortable it is to the hungry Soul , but the full Soul even loaths the Hony-comb , whereas to the hungry Soul every bitter thing is sweet ; yea , even the Judgments and Chastnings of the Spirit of the Lord , which are sent unto the Soul , as it hath need of them , are sweet and precious unto it . 2. The Spiritual Hunger and Thirst of the Soul , is alwaies a sign of the Souls Health and prosperous Condition . And 3. The Inward and Spiritual Food and Nourishment that the Soul receiveth , even that Living Bread and Water of Life , which cometh down from Heaven , doth the more nourish up the Soul unto Eternal Life , and causeth it to grow the more up into the Heavenly Image and Similitude of God and Christ ; in all Holiness and Righteousness , and Spiritual Beauty and Glory , and also in Spiritual Might and Strength ; and likewise in Wisdom and Counsel , and Knowledg and Understanding . The more that the Souls Desires are enlarged after God , so the more the Soul desireth the more it feedeth upon the Bread of Life ; which Bread is Christ the living Word ; and the more it feedeth the more it groweth , and is nourished up unto his Heavenly and Divine Image : and the more it is nourished and groweth , the more again it desireth after God. And besides , In the true desire of the Soul after God and Christ , there is a true attractive Vertue , so to speak , which draweth or sucketh the Water of Life out of the Wells of Salvation , Isa. 12. 3. And both draweth Life from Christ ( the Fountain of it ) into the Soul , and draweth the Soul after Christ : Even as the desire that we have after the Air , causeth us to suck or draw it in to the inward parts of the Body : and as the Infants desire after the Mothers Milk , causeth it to suck and draw at the Breast , thus the Souls desire after God and Christ , draweth in a sweet and Heavenly Divine Breathing of his blessed Spirit , which it again breatheth forth in Holy Breathings of Prayers and Thanksgivings : and those Souls , whose desires are living and fresh after God , as new born Babes ( as the Scripture saith ) They desire the sincere Milk of the Word that they may grow thereby . And thus it may appear why we should pray rather and mostly , if not only and altogether for Spiritual and Heavenly , then for Carnal and Earthly Things ; because the desire of Spiritual and Heavenly Things , doth purifie and sanctifie the Soul , and raiseth it up after them , and maketh the Soul like unto them ; yea , transformeth into the nature and likeness of them ; for Love and Desire have a wonderful transforming power in them , whether Natural or Spiritual . And therefore the love of Heavenly and Spritual Things , makes the Soul Heavenly and Spiritual ; the love of God in the Soul , makes it Godly and God-like , and the love of Christ makes it Christ-like , and to resemble him in his manifold Graces and Vertues : but the love and desire of Earthly and Worldly Things , makes not the Soul Heavenly and Spiritual , but rather Earthly and Worldly ; and therefore they are little or nothing to be desired , in comparison of those Heavenly and Spiritual Things . Q. How and after what manner is Prayer to be distinguished ? A. Prayer is either Private or Publick , as also it is either Mental or Vocal . Mental Prayer is the Cry of the Heart unto or after God , as it is said , Lam. 2. 18. Their Heart cryed unto the Lord. And as the Prophet Isaiah , 26. 9. said , With my Soul have I desired thee in the Night , yea , with my Spirit within me will I seek thee early . Again , Mental Prayer may be either with words conceived in the Heart , but not expressed with the Mouth and Lips , as that of the Psalms 4. 4. Commune with your own Heart upon your Bed : Or as the old Latine hath it , Speak in your Hearts , &c. and be still . And such kind of Mental Prayer was that which Abraham's Servant used , Gen. 24. 45. And ( said he ) before I had done speaking in my Heart , &c. As also that of Moses in the Red Sea , Exod. 14. 15. And the Lord said unto Moses , wherefore eryest thou unto me . But we read not that any words of Prayer were expressed by Moses at that time ; or that ( to wit , Mental Prayer ) may be without all words , so much as conceived in the mind , in a deep silence of all words , such as that in the Psalms 62. 1. Where according to the Hebrew it is , Truly my Soul is silent unto God. For seeing the substance of Prayer consisteth in the Souls desire after God , and that desire may be in the Soul without words , so much as conceived ; even as a natural desire after Meat or Drink , may be in us without words , therefore there is a Praver that may be in the Heart or Spirit of Man , without words , so much as inwardly conceived ; the which Prayer is oft times the most effectual and permanent , for it may remain continually in the Soul , without any intermission , as it doth in every good man ; by which Prayer he doth pray continually , or without ceasing , as the Scripture requireth ; for the Souls desire after God , may remain a constant and perpetual thing , by which it continually prefleth after God , as the stone continually inclineth to the center ; or as the Needle of the Compass , that is well touched with the Load-stone , and hath drunk in , or received the magnetical virtue thereof , continually pointeth Northward ; and if it be at any time diverted by any violent motion , it ceaseth not until it hath arrived at its former station : And thus it is with the soul that is effectually touched with Gods living Arm and Power , that its desire is continually after him ; and that desire causeth in it a continual motion towards him , and to his holy and blessed will to know and perform it . Vocal Prayer is that which is made unto God , both with the Heart and Mouth , in words audibly uttered or expressed . And betwixt Mental and Vocal Prayer , there is a mixt sort , where the words are not audibly expressed to the hearing of others , but yet come up from the Heart into the Mouth , where they are secretly or silently whispered , such as the Prayer of Hannah was , 1 Sam. 1. 12 , 13. And it came to pass as she continued praying before the Lord , that Eli marked her Mouth . Now Hannah she spake in her Heart , only her Lips moved , but her Voice was not heard , &c. Q. May Vocal Prayer in words that are audible to others at some distance , be used in private , when a man is alone by himself ? A. Upon some solemn or extraordinary occasions it may be used , as if such a wicked Law should be made that no man should pray unto God , as in the case of Daniel , cap. 7. Where it was decreed that none should ask any thing for thirty daies , but of the King ; Daniel found himself the more concerned to bear a testimony against such a Law or Decree , that even his private Prayer came under the observation of his accusers , so that he could not satisfie himself with meer inward and mental Prayer , which none of them could observe . And it seemeth it had been Daniel's custom formerly so to do , he living among Idolaters , that so he might more abundantly bear a Testimony against their false Worship , and for the true Worship of the True and Living God. Again , 2. Vocal Prayer in private may be the more freely used , when any hath the opportunity of some remote or retired place , where none are within the reach of hearing them ; for sometimes the earnestness and pressure of Spirit , in their earnest wrestling with the Lord , may provoke , and constrain some to use Vocal Prayer , and sometimes the using of it , helps them that are weak , to excite and make them more servent and lively ; but it is to be used with great wariness and discretion , when used in private , to take away all occasion of Ostentation or Hypocrisie , which is too incident to many , who pray , or cry out their private Prayers , of purpose that others may hear them ; as the Pharisees did of old , whose Hypocrisie Christ sharply reproved ; and he taught his Disciples the best manner to perform their private Devotions Matth. 6. 6. But thou , when thou Prayest , enter into thy Closet , and when thou hast shut thy Door , Pray to thy Father which is in secret , and thy Father which seeth in secret , shall reward thee openly . Now as this Closet , or secret Chamber , may partly be understood to be outward , when men have the opportunity thereof , or any outward place of retirement ; yet because it oft falleth out to good Christians , that they have no Closet , or outward Place of Retirement , many being oft confined to a Prison , where they must alwaies be in Company with others , and sometimes with bad People : In that case the Lords Servants have the Closet of their Hearts to retire into , at all times , where they may freely pray unto the Lord in secret : and here also they must be careful to shut their Door , to wit , the Door of their Heart , whereby shut out and exclude all idle and wandering Thoughts and Imaginations , yea all thoughts even of their Lawful occasions , that their hearts and thoughts may be wholly exercised for that space of time , towards the Lord , as he shall be pleased to assist them . Q Is it not requisite and necessary that every true Christian set apart some time every day , in a Solemn way for Meditation and Private Prayer ( as well as that some time is set apart once or twice every Week by a company of Christians for publick Worship ) where opportunity can be had ? A. That some part of our time is to be set apart for private Prayer and Meditation , and waiting upon God , as well as for publick Prayer and Worship , or any other Religious performance , is most clear from the practise and example of the Servants of God , both in the Old and New Testament ; for not only the Prophets of old , under the old Testament , used frequent times of retirement to give themselves in a Solemn and peculiar way , to waiting upon God , Meditation , and Prayer ; as did Abraham , Isaac , Iacob , Moses , David , Elijah , Daniel , &c. But Christ himself used such Solemn times , and so did the Apostles . As concerning Christ , it is said , Matth. 14. 23. And when he had sent the Multitudes away , he went up into a Mountain apart to Pray : And when the Evening was come , he was there alone . And a little before his Passion , or outward suffering , at the place called Gethsemane , Matth. 26. 36. he retired from his Disciples , and Prayed alone at three several times , saying , O my Father if it be possible let this Cup pass from me ! Nevertheless , not as I will , but as thou wilt . Next as for the Apostles , we find in the Acts , cap. 10. 9. That Peter went up upon the House ( in some upper Chamber ) to Pray about the Sixth Hour . Which according to the Jewish Account of Hours , was the middle of the Day . And no doubt Peter made it his frequent practise to retire himself thus unto Prayer . And Paul after his Conversion ( lodging at the House of Iudas ) was exercised in Prayer , when Ananias was sent to him ; at which time he had a Vision of Ananias his coming ; as Peter had of the Vessel coming down from Heaven , as he was at Prayer in private , in the House of Simon the Tanner : Thus we see how the Lord did bless and countenance such solemn private exercises of Prayer , unto his Servants . And no doubt the same was the practise of the other Apostles , and servent Christians of those times : But as to any limited time for Prayer , we find no Precept in the Scripture for Christians , or those who live in Gospel Times . Under the Law , Morning and Evening Sacrifices were to be offered up , which no doubt were accompanied with Prayer by the Faithful . David said , Morning and Evening , and Mid-day , he would call upon the Lord , yea , Seven times a Day ; and Daniel used Thrice in the Day to pray unto the Lord. And surely the Devotion and Fervent Zeal of Christians , should be no less in Gospel Times , than was theirs under the Law ; but rather more and more frequently exercised : Although Christians are not under any tye or command given in general ; as to the number of times , how oft to be retired out of all worldly occasions ; to give themselves solemnly to Prayer every day ; that and many other things being wholly left to the direction and guidance of the Holy Spirit , which as it teacheth all true Christians what and how to Pray ; so no doubt it sheweth also the times when ; which times are frequent even of the Holy Spirit , his moving of the Souls and Hearts of true and tender Christians , who are become acquainted with the movings and leadings of the same . And if by outward occasions such true and tender Christians may be diverted , or hindred by some inevitable lets or hindrances , as to the outward ; as oft falleth out that they cannot have either conveniency of time or place to be so frequently retired , in the outward posture of Prayer ; they will , and ought to take care to supply it another way ; that every day ( at least inwardly , if not outwardly ) they have frequent times to be retired into the Closet of their Hearts ( the Door of their Hearts being shut ) and there in secret to Pray unto the Lord , laying aside all wordly thoughts for that time . Nor is it safe to neglect this exercise , or lay it aside upon the pretence of the constant and continual sort of Prayer , which consists in the Soul's desire after God , and may well be without all words , so much as inwardly conceived ; for no doubt the Prophets and Apostles had this constant sort of Prayer , that consists in a manner wholly ( or for the most part ) in the will , and desire , and affections of the Soul , which keeped their Hearts continually in a godly and spiritual frame ; but notwithstanding of this , they used also frequent Solemn times of that other kind of Prayer , which exerciseth not only the will and affections , but the understanding also , whereby they spoke unto God , at least in their Hearts , words of Prayer which some call discursive Prayer , or the Prayer of Meditation , the which is frequently necessary to be performed by every true and good Christian , for the strengthening and encreasing the Prayer of the will and desire which ought to be a continual thing , and without the said discursive Prayer used at least in the Heart , and that frequently the prayer or desire of the will groweth flat and dull , yea languisheth and is ready to die , and be extinguished , unless it be helped and assisted with discursive Prayer and Meditation , in the frequent exercise of it : For discursive Prayer when duly and rightly performed , exciteth and stirreth up the Prayer of desire , even as the blowing of the Bellows , makes the Fire to burn the better , and raiseth it into a bright and burning Flame . And the Prayer of desire , which is principally lodged in the will and affections , is like the continual motion of the heart , in the body of a living man , which must be preserved , and assisted with Eating and Drinking , and other outward Labours and Exercises of the Body , without which the inward motion of the Heart would soon fail , and he extinguished . Nor is it sufficient for any to excuse their not using this kind of Prayer , by speaking to God in their Hearts , upon a pretence of not being called or moved thereunto by the Holy Spirit ; for whoever do not find themselves frequently called and moved to such a Divine and Heavenly Exercise , so exceeding necessary to every true Christian , it is too manifest an evidence that they are carnal and earthly ; also that they have quenched the Spirit , and resisted the same , and that they are got into a false liberty of their fleshly will , out from under the Yoak and Cross of Christ , whereas all such who keep under his blessed Yoak and Cross , to crucifie self , and all the thoughts and desires thereof , are kept in a living , tender , and sensible condition of Soul and Heart , and these feel the callings and movings of the Holy Spirit , to be frequent in them , to Prayer , Meditation , giving of Thanks , and all other necessary Duties , and such continually watch unto Prayer , and are still waiting for the Spirit 's gentle and soft breathings , and the more they wait for them the more they find them , and have experience of them . Q. How , and after what manner doth the Spirit help and assist the Faithful to Pray in words , either inwardly conceived , and spoke only in the heart unto God , or outwardly expressed in the audience of others ? Doth he give or dictate to them all , and every one of the words of their Prayer , just so many in number , and neither more nor less , and doth he make use only of their Understanding , and other powers of their Soul , in a passive way , so as only to receive what is delivered unto them ; as the Conduit or Water-pipe , only sends out the Water that is put into it , or as the Wax or Clay only showeth the figure or form of the impression it hath received from the Seal ? A. It is somewhat hard and difficult to express the manner of the Spirits helping us to pray in words ; for all the Operations of the Spirit , are better and more clearly felt and perceived in the Souls of them , who witness them , than they can be uttered or expressed in words . And it is very hard to express the manner of the natural Operations of a man ; as how he seeth , heareth , smelleth , tasteth and feeleth , or how he speaketh , and how the words arise from his mind and heart , until they come to his mouth ; and how the Mouth , Tongue and Lips , do utter them : And if these natural Operations , whereof we have daily experience , are so hard to be explained ( as to the manner of them ; how much more hard and difficult are they , which are Spiritual and Supernatural , to be clearly explained and expressed in Words , unless the Lord give an ability in a good measure ? However , somewhat may be said to those who have a single and honest desire to be informed , that may be of service unto them ; but as for such who are only curious to pry into this Mystery , and lye at the ●atch to take advantage , they are like to receive no satisfaction . And now to the Question , I Answer directly and positively thus ; that the Soul and its powers , are not wholly and altogether passive , and meerly receptive , or recipients in this case ( as Water-conduits , or Wax and Clay in respect of the Seal ) but partly passive , and partly active ; as the Earth is in the production of its Fruits and Vegetables ; or as the Womb of the Mother is in bringing forth of her Children , for both the Earth and the Woman , are active as well as passive , in the production of their respective Births , and bring them forth from the Seeds which they have received . And hence it is that true Prayer , as it is a Fruit of the Spirit , who has ●own the true seed of it in the Soul , and causeth it to grow with its Divine and Heaven●y Influences ; so is it also a Fruit of the Soul , which the Soul being quickned and made a●ive unto God , and made fruitful with the Divine-feed it hath received , and the Divine over-shadowings of that Holy Spirit of promise brings forth unto God. And hence it is that dead and fruitlesssouls in Scripture , which are empty of good Fruits , are compared to dry and barren Trees , and also to barren Ground , as the good and honest Heart in the Parable , is compared to good Ground , which brought forth some an Hundred Fold , and some Sixty , and some Thirty . And said Iohn the Baptist to the Pharisees , Bring forth Fruits meet for Repentance ; for now the Ax is laid to the Root of the Tree , every Tree therefore that bringeth not forth good Fruit , is hewed down and cast into the Fire . Now true Prayer is one of these good Works and Fruits , which the Souls of the Faithful bring forth unto God the Husband-man , as a natural Tree bringeth forth its natural Fruit , from a principle of activity in its own Nature , as it is assisted and helped by the influences of the Heavens , and especially the heat and warmth of the Sun , and the Heavenly Dews and Rains. And certainly the Prayers of the Prophets and other Holy Men and Women recorded in the Scripture , were of this sort ; God moved and wrought upon their Souls , and the powers and faculties thereof , from the highest to the lowest , and caused them all to concur , and made them fruitful to bring forth Holy Prayers and Praises unto God : And thus was it also with them in respect of their Preaching and Writing the Holy Scriptures , in doing of which they were not bare passive Instruments ; but partly active , and partly passive for most part at least , as is demonstrable from the variety of stile , and different manner of expression used by the Writers and Pen-men of the Holy Scripture , the Holy Spirit acting upon them , according to the diversity of their natural , as well as spiritual Capacities , and gifts whether natural or acquired wherewith they were endued . So that as the Fruits of the Earth , with their beautiful forms and shapes , and diversity of Colours , proceed not from the Earth alone , nor from the Sun and Heavens alone , but from both acting partly together , and as the Child which the Mother brings forth , in the comely and beautiful linements and proportion of its form , is not the Mothers Child alone , but the Fathers also . So all true Preaching and Praying , which proceeds from the Spirit of God : and also true and right Meditation and Thanksgiving , or any other true spiritual and acceptable Performances , is a Birth of two Parents , whereof the Faithful Soul is the Mother , and God by the working of his Spirit is the Father : And therefore it is that all Faithful Souls in Scripture , are called the Spouse of the Lord , and the Church is called Christ's Wife ; because as the Wife bringeth forth true and lawful Children to her Husband lawfully begot of him ; so the Faithful Soul brings forth as it were Spiritual Children unto God and Christ ( whose Father God is ) by the working of his Holy Spirit : And these Spiritual Children are good Words and Works which the Soul brings forth unto God , by the help of his Holy Spirit . And therefore all such Preaching , and Praying , and Thanksgiving , which proceed not from the Spirit of God in its inward workings upon the Soul : And also , all kind of Meditation , or any other performance or work , that is offered up unto God , without the said inward working of the Holy Spirit , is but a spurious and bastard-brood , and cannot therefore be received and accepted of the Lord , who only accepteth what is of his own begetting in the Soul. For what man will accept of a Bastard as if it were his own Child ? Now in this doth appear both the Wisdom and Love of God , that he hath made the Soul an active as well as passive Instrument , to joyn and co-operate with him in his work and service , and in all what he requires of it . And that there are none of the powers or abilities of the Soul or Faculties of it , from the lowest to the highest ; but they may be actively imployed in some part of his service , as the Imagination , the Memory , the Reason and Understanding of Man , and its institutive Faculty , which being opened and made alive in man , through the Work of Regeneration , can see and behold God , as he doth reveal and discover himself to his Children , many times without all words , so much as inwardly conceived , or remembred , though all times it pleaseth God to make use of Words , and through them , as through the Lattess , to show himself unto the Soul ; as also , God maketh use of the Will , Love and Affections of his People , in the day of his power , making them a willing People , giving them not only to think and understand what his good and acceptable , and holy will is , but also to will and to do it . For thus the Faculties and Abilities of the Soul , which God hath given it , are most nobly and excellently exercised , when they are exercised in his service immediately , and attain to their noblest and best end ; and herein is the Wisdom and Love of God also manifest , that the Soul being thus made active with all its powers , abilities , and faculties , in the works and service of God , as co-works with him ; the Soul it self is the more delighted , and hath the more joy and pleasure in those works , when it reflecteth on them , and considereth them , as having a share in them , as the Mother hath in the Children whom she hath conceived and brought forth ; for as it is natural to all Mothers to love their own Children whom they have conceived and born , and suffered for , so is it also natural to the Soul to love its works which it hath wrought in God , and take delight or pleasure in them , as God doth in his ; and as the Mother loveth her own Children whom she hath conceived and born , and travelled in great pangs to bring forth into the World , more than she loveth any other Children whom she hath not born , although these other may be more beautified , so the Soul loveth and delighteth most in those works which it bringeth forth ( as the fruit of its Womb ) through the assistance of God's Holy Spirit , and it is well allowed of the Lord so to do , provided it be with due moderation , for this is a part of our own reward , even to rejoyce in good works , which the Lord hath enabled us to perform , but the praise is wholly and alone to be given unto the Lord for them all , for he it is who hath given to the Soul its being , and powers , and every ability both Natural and Spiritual , so as without him it could not do any thing that is good , neither Spiritual nor Natural . They , are therefore greatly mistaken who think ( as some foolishly and idly have done , and Printed it against us ) that because we plead for the Spirits Immediate Revelation and Teaching , and Immediate assistance to help us in attaining the true knowledg of God , in right and true Meditations , Preachings , Prayers , Thanksgivings , &c. That therefore we lay aside not only the use of the Scripture , and other outward means and helps , but also the whole use of our Reason and Understanding as men , and of any other faculties and abilities of our Souls , and become as so many dead and unactive Truncks , Stocks or Stones , or as if we did judg that the Divine Revelations , Inspirations and Motions of God's Holy Spirit , helping us to know and understand Divine things , to Meditate , to Preach , and Pray , and give Thanks , &c. did pass through us , as a Sound passeth through a hollow Cave , or as Water through a bare Conduit . These and such like absurd consequences , are but the idle and foolish dreams of mens vain imaginations , who ( as it too much appeareth ) have never had any experience of , or acquaintance with the operations of the Holy Spirit in their own Hearts . Know then that we do believe , know and witness it to be Truth , that when God's Holy Spirit inspireth us immediately , and moveth us to Preach , or Pray , or give Thanks , as it did Holy Men of God of old , and Holy Women also , even Daughters as well as Sons , and Maid-servants , as well as Men-servants , and so doth at this day ; the said Holy Spirit worketh upon our Understandings and Reasons , as we are Men and reasonable Creatures , and upon all the powers and abilities of our Souls , according to their several capacities , and the Graces and Spiritual Gifts we have received from God , and all that is in us of parts , whether natural or acquired , or supernatural , and maketh them serviceable to us , and active in the work and service of God , more or less as he pleaseth . And thus when we pray or give thanks in Words , as we receive these words from the Lord ( when the Prayer and Thanksgiving is purely and rightly performed ) so they also spring up in us from the fruitfulness of understanding , and those parts and graces which God hath given us , and our Hearts and Souls , and Spirits , are the Mothers that bring them forth , and the good matter and purposes whereof they declare , together with the good life , vertue , and force or energy that is in them , or doth accompany them . Hence true and right Prayer in Scripture is called A pouring out of the Soul and Heart , so that somewhat of the very inward strength , vertue and power of the Soul and Heart of man , yea of his Spirit , or what is most noble and excellent in him goeth forth in words , whether of Preaching or Praying , or giving of Thanks , as he is truly and fervently exercised in the same , by the moving and enabling of the Holy Ghost ( according to which David ( Psal. 103. 1. ) stirred up not only his Soul to praise the Lord , but all that was within him [ note ] to bless his Holy Name . ) Which tender and sensible hearers , whose Souls and Hearts God hath quickned and made alive , are well sensible of , and can and do well distinguish betwixt a dead and a living , or a barren and fruitful Ministry , whether in Preaching or Prayer . Habet enim nescio quid latentis energiae viva vox , & transmiss● per aures in animos audientium fortius sonat ; Which is in English thus , The living Voice ( saith he ) hath I know not what , something of a secret energy or power , and being transmitted through the Ears of the Hearers into their Hearts and Minds , doth sound the more effectually . And if this be true of a natural Speech , when it comes from a mans heart , and is spoke but with a natural Fervency , that it reacheth forcibly the natural Faculties of the Hearers ( which borrowed speeches , or those which come not from the heart , but from the bare understanding and memory cannot do . ) How much more is it apparent in words and speeches that are Spiritual , which come both from the Heart livingly touched , and affected with the sense of the things whereof the words declare , and also from the Spirit of the Lord ? Hence it is said , that Christ spoke as one having authority , and not as the Scribes ; and the Apostles Preaching was with power and the Holy Ghost , and so no doubt was their Praying . Q. Is it any part of Gospel Worship or Prayer to read set forms of Prayer out of a Book , whether in private or publick , or whether all Vocal Prayer used either in private or publick in Families , or large Congregations , should not be as the Spirit of God , helps the Speakers to conceive , and gives them an utterance to bring forth Words of Prayer or Thanks giving ; we cannot believe , nor are we convinced in Conscience ? A. To read set forms of Prayer out of a Book , whether in private or publick , and call that reading , Prayer , is any part of Gospel Worship , or true and real Prayer , but rather one of the many Inventions and Traditions of Men since the Apostacy , and falling away from the true Faith did enter among ( those called ) Christians , who retained the Name , but losed the power and Spirit of the true ancient and primitive Christians . For surely if it had been any part of Gospel Worship , Christ or the Apostles would have mentioned it , and the Scripture would have born record of it , as they do of all the parts of Gospel Worship and true Christian Religion : And if it had been the Will of God , that such a way of Worship should have been used in the true Church as a common Liturgy or set Form of Prayers , it would have been used in the Apostles days ; for none were so fit to have given forth such forms of Prayers , after Christ his Ascension , and giving of the Holy Ghost , as the Apostles were , who were so abundantly replenished with the Holy Spirit . But neither the Apostles , nor their immediate Successors either made or used any such set Forms of read Prayers . Nothing of this kind was known in the Church , either in Iustin Martyr or Tertullian his time , who lived above Two Hundred Years after Christ ; for Tertullian telleth plainly the manner how Christians Prayed in his time , Ex pertore sue Monitore , per Spiritum Sanctum . i. e. From the Heart without a Monitor ( or any thing outwardly to teach them ) and by the Holy Spirit . But Secondly , They who plead for using read set Prayers in the Church , do acknowledg they were not in use nor practised in the Apostles days , nor in the days of their immediate Successors ; for they grant that in those early and primitive times , they who prayed in the Church as the mouth of the whole Congregation , were assisted and guided by the Holy Spirit , and that their Words both of Prayer and singing Psalms , were by immediate Inspiration . So that it is as clear as the Noon-day , that when these Divine Gifts of Praying and Singing by the Spirit were lost , and the Holy Spirit himself ( the Author and Fountain of those Gifts ) was in great measure departed from , the invention of reading ser Forms of Prayer took place . The first Instance that I find of Peoples being put to use a composed or set Form of Prayer made by another , was that Form of Prayer which Constantine the great composed , and gave to his Soldiers to say , but yet they were not to read it , but get it by Heart ; and we must consider that Constantine himself , at this time , was but a young Christian , and the purity of Spiritual Worship began to decline apace even in his daies , and most of his Souldiers were Heathens and no Christians ; so that what they did was no president to us . But neither in Constantine's time , nor a considerable space thereafter do I find , that any made or composed Prayers before-hand , were used in the Church . It seemeth the Third Council of Carthage , about the year after the Birth of Christ , 397. did first ordain Set Forms of Prayer in the Church , to prevent or hinder mens uttering any thing , either ignorantly or rashly that might be contrary to the Doctrine then received . And to say the truth , it is altogether unfitting that men should use extemporary words of Prayer , who do not know the leading and assistance of God's Holy Spirit to direct them in the words and matter they utter , for it cannot be expected , but that frequently they will speak amiss , and deviate or wander into impertinent expressions , or words contrary to Truth , whose Hearts and Tongues are not guided by the Spirit of Truth , even as a Ship , if she be let loose to Sail without a Pilot , or one to rule the Helm , cannot but go astray , and of two I have alwaies judged it the least inconvenience , since God gave me a right understanding what Prayer is , rather to use a Set Form of sound words , than to allow or permit men ( without a reproof ) to presume to speak words of Prayer unto God , of their own extemporary conceiving , without the guidance and direction of the Holy Spirit , and who do not so much as pretend unto it , as many do not . As for those who are against the using of Set Forms of Prayer , upon a pretence of Praying by the help of the Spirit , and yet plainly deny and vigorously oppose all Immediate Inspiration and Revelation , since the Apostles daies , I cannot see how they can clear or rid themselves of a contradiction , and of being guilty of an horrid Impostor and Cheat ; for when they argue with such as are for Set Forms of Prayer , they seem to be altogether for Praying by the Spirit , and make it the main Argument against Set Forms of Prayer , that they quench , and limit the Spirit , but when they argue with these who are indeed for Praying by the Spirit , and who do affirm , that the Spirit of God is to be kept unto in Prayer , and not to be limitted neither as to a Set Form of words formerly made and composed by others , nor as to a set time , when man or men please , to begin or end ; nor as to the persons who may or do Pray in Assemblies . Here these are as great limiters ▪ of the Spirit as any , for they can , and do Pray when they will , and how long they will , begin and end when they will , which doth evince , that they have not a regard to the Spirits time and season of moving them to Pray , otherwise they would silently wait for it , seeing few ( if any ) upon Earth , are so replenished with the Spirit , as to be ready upon all occasions , and at all times to Pray vocally , or in words by the Spirit as the Mouth of the Assembly of the People unto God ; and to be sure , as no Prophecy came of Old in the will of man , so no motion of the Spirit cometh now in the will of men , and men cannot use the Spirit or its help , either to Preach or Pray , as they use a natural habit of Writing , or Singing , or Playing upon a Musical Instrument , which habits they can use at any time , according to their natural will and pleasure , because they have the command over them , and are , as it were , Masters of those natural habits and Arts. But it were the highest presumption , for any man to think that he hath the command of the Spirit , to use it when , and where , and how he pleaseth : For the best of men , are and ought to be the servants or Ministers of the Spirit , as Paul and the other Apostles were ; and therefore the Spirit did command , lead and order them in all their Services , and so it did all other true and faithful Ministers , who were therefore to attend unto it , and wait the seasons of the Spirits movings , as those who at the Pool waited for the stirring of the waters by the Angel , and therefore true Christians and Ministers are bid , Watch unto Prayer . And said Christ unto the Apostles , Wait for the Promise of the Father , which ye have heard of me , Acts 1. 4. Again , If those men were for the true liberty of Praving by the Spirit , they would suffer ; yea , not only suffer , but encourage any other in the Congregation to Pray vocally ; or in words by the Spirit as well as they , according to the practise of the ancient and primitive Church , when the gift of Praying and Singing by the Inspiration of the Spirit did remain , but no such thing is permitted by these Men , who will suffer none but themselves , and such as they give power unto , to use vocal Prayer in their Assemblies , as if these Men because forsooth , they are Masters of a few Natural Arts , or at least called so , were Masters of the Spirit , and that holy and blessed Spirit of Truth , must speak in none but whom they please and give leave unto ; yea , the Holy Spirit of God must be silent in his Children and Servants at their will and command . These and many other instances , which could be given , do evince , that these men , though they pretend to pray by the Spirit , are as great strangers unto it , for most part , and unto true praying by the Spirit , as they who have no such pretence ; and they who have no such pretence , as to pray by the Spirit , in respect of conceiving and uttering the words of Prayer , are an hundred fold more ingenious and more commendable , on that account , for their plainness and ingenuity ; who , as they have not that Divine Gift of Praying in words by the Spirit , so do not pretend unto it , but simply and plainly speak it out , that they have it not ; which is a great deal more honestly done than those do who have it not , and yet pretend to it , and that pretence deceives simple People , as if their Prayers were by the Spirit , because they conceive them ex tempore , though the raw indigested matter of their Prayers , and unsound expressions as they often use , as well as the great deadness and want of life , that doth accompany their Prayers , for the most part , sufficiently demonstrate they are not from the Spirit of God. But that which adds to the cheat and imposture , to make it the greater , is , that some , yea , many or them have got an Art , by affected Eloquence , or some new invented Phrases , followed with a mighty seeming Zeal and Fervency of Spirit , to play upon the Peoples Natural Affections and Passions , and excite them at their pleasure , which the ignorant People for want of a Spiritual Discerning , do imagine to be the real work and effect of Gods Holy Spirit , when for most part , it is nothing else but the animal and natural Passions in the Hearers , excited either by Art in the Speakers , or at least by the same or like Passions in them , who speak both in their Preachings and Prayings , for like stirreth up and begetteth its like , according to that of the Poet , Si vis me flere dolendum est primum ipsitibi , i. e. If thou wilt have me weep , thou must first weep thy self before me . And though I am far from condemning any true tenderness and contrition of Heart , or inward meltings of the Soul , which are caused by the real working of the Holy Spirit , which may have its visible Effects , even the shedding of Tears in him that Preacheth or Prayeth ; and that more or less abundantly : yet the hypocritical show and affection of such a thing , without the reality thereof , is loathsome and abominable ; and as great a Transgression against the Law of Heaven ; as false and counterfeit Money or Coin is against any Earthly Law : And yet such hypocritical Tears and Flashes of fained Devotion , kindled up by Sparks of their own raising , abounding among too many of that Tribe and Generation , as if they were the effects of Gods Holy Spirit , when alass it is far the contrary . But to such as have any measure of Sobriety and Ingenuity among them , I propose this Question to be answered in plainness and simplicity by them . 1. How can they pretend to pray by the Spirit in words , and yet they deny all immediate Inspiration and Revelation ; which alone guided and assisted those who prayed by the Spirit in words , recorded in the Holy Scriptures ? 2. By what Rule or Touchstone do they know when they are assisted and helped by the Spirtt to pray in words , and when not , seeing they deny the Holy Spirit , as he doth inwardly reveal himself in Mens Hearts , to be the rule in any case ? 3. When they are not moved by the Holy Spirit , and that they do not find themselves so moved as to pray in words , whether in that case , seeing they will needs pray , as well when they want the Spirits help , as when they have it , and that they plead : Natural Men , who have not the Spirit of God , may be true Ministers of Christ , and may and ought lawfully to Preach and Pray , if they have an outward Call , from them ; they should not rather use the set Forms of Prayer , than their own bare invention and wandring imagination : for here their great Argument against set Forms of Prayer , hath no place , to wit ▪ the limiting or stinting the Spirit of God ; because he who prayeth in words without the Spirit , whether by a Book or ex tempore without a Book , is in one and the same case , if none of them pray by the Spirit , for he who hath not the Spirit , cannot properly be said to limit or stint it . But to this I know they will reply , that natural and unconverted men , though they have not the Grace of the Holy Spirit to sanctifie and saye them , yet they have a Gift of Preaching and Praying by the Spirit , that may be useful and edifying to the Church , they have Gratia gratis data ( as they call it ) but not Gratia gratum faciens , i. e. Grace freely given them , but not Grace rendring them acceptable unto God ; and for this they give the instance or Example of Balaam . To this I answer , this distinction used so much of Gratia gratis data , and Gratia gratium faciens , hath not any warrant from Scripture , but is borrowed in express words from popish School-men and Jesuits , whom at other times they call Locusts , Come out of the bottomless Pit. And as for Balaam , it was somewhat an extraordinary case , whereby God shewed his mighty Power that he had over his Spirit , to cause him to Prophecy good things concerning Israel , contrary to his own inclinations ; and to bless instead of cursing them : but an extraordinary Example is not to be made a Rule or President unto us . And indeed they have but a sad pattern of him , whom rather they follow and imitate for most part , in loving and taking the wages of Unrighteousness , then in Prophecying or speaking by the Spirit of God , as he did , at these few extraordinary times . And though he prophesied some words by the Spirit , yet we do not read that ever God made him the Mouth of the Congregation , to pray by the Spirit , which is the present case . And besides , though he Prophesied twice or thrice by the Spirit of God , which was extorted from him , contrary to his own evil mind and inclination ; yet he was no true Prophet of God , but beareth the infamous mark of a false Prophet to this day ; and we do not read that ever any one Soul was converted to God by his Prophecying or Ministry . God can command the Devils , if he please , to confess to Christ , as some of them did of old , which yet is no president for wicked men , in whom the Devil rules , to Preach and Pray in the Church . Now , whereas they say , Men may have a Gift of Prayer to use it in the Church , from the Spirit of God , and yet be not sanctified by the Spirit . I ask them , Is it such a Gift as can secure them from speaking impertinent and unsound words , contrary to the truth : if yea , then they have an infallible Gift , which seeing they will not grant unto themselves , no more will they unto these others . And if it cannot secure them from unsound and impertinent words , but leaves them at liberty as much to use unfound words as sound ; and that the corruption of their Hearts , who are but meer Natural Men , will soon cast the Ballance , and byass them rather to use the unsound words than the sound . Is it not more safe in that case , at least the less inconveniency of the two , rather to be tied and limited to use 2 form of sound words , then that their corrupt and unrenewed Hearts . However , so much they imagine it is to be helped with an unsanctified Gift , of an abused Eloquence , should be left at liberty to speak unto God , and utter before him whatever it pleaseth . But if we shall search to the bottom , what this Spiritual common Gift of the Spirit is , we shall find it to be no other but some meer Natural Gift of Memory , Elocution , and a ready or quick Fancy and Imagination , which many Heathenish Idolatrous Priests have had as much as any of them ; improved with some acquired Arts of Grammar , Logick and Rhetorick , and words of Scripture abused and misapplied by them : and that which crowns all , some more than ordinary degree of confidence ; that when they are thus furnished , and can or do Preach and Pray by those meer natural and artificial helps at best , to call them and baptize them into the name of a Spiritual Gift , or the Spirits help and assistance . But leaving these men , and their ex tempore praying without the Spirit , which thus far I found my very Soul and Spirit concerned to discover , in true love and compassion , to their abused and betrayed Hearers and Followers ; and to them also if they can receive it . I shall return to plead a little further , for the true and right manner of praying in words by the Spirit , as he is pleased to give assistance , both in the conceiving and utterance , without any set Form , either read out of a Book , or repeated from the Memory without a Book . Because , 3. This way of Praying doth alone and only answer to the liberty of the Spirit , which is free , even the Holy Spirit of Truth , and neither will nor can be limitted , and who seek to limit him , he departs from them , in so far and remaineth still in his own freedom , altho such who seek to limit the Spirit by using Set Forms , may and do quench the Spirit , as unto themselves . But they think there is no limitting , or quenching , or grieving of the Spirit in the case , because they believe there is no such gift in the Church remaining since the primitive times , as to be helped by the Spirit to Pray in words , either in the conceiving or uttering them . They grant indeed so far the help and assistance of the Spirit , and acknowledg it altogether necessary to Pray acceptably unto God , that the Holy Spirit stir up our desires and affections , and excite in us his own Graces , and the doing of this , as they say , is a sufficient helping of us by the Spirit , as well when a set Form of Prayer is used as otherwise . But why do they believe there is no such gift remaining in the true Church , seeing they generally confess it was in the Church , both in the Apostles daies , and some considerable time since . They say it ceased with the ceasing of the gift of Tongues and Miracles ; but what ground have they for this ? That is a bad Argument , that because some of these Gifts which were extraordinary , and less necessary , did cease or discontinue , that therefore this allo did cease with those other . And seeing they do not profess to have the Spirit or Gift of Discerning , whereby to know , whether this Gift be in the Church or no. How do they know but some have it ? And as they say , the Spirit is ceased in respect to help us to pray in words ; so others do as confidently say , to wit , the Socinians and Pelagians , that it is ceased in all other respects , and there is no need of it , either to help us to conceive words of Prayer , or excite our Affections , but that man by his free will , helped by the Scriptures , without any immediate help of the Spirit , can pray sufficiently , both with good Words and fervent Affections . And yet even these will say , they are helped by the Grace of the Spirit , to wit , mediately and remotely , by means of the Spirit . Again , Why do they limit and stint the help and operation of the Spirit , only to the Will and Affections , and to exciting the Graces of the Spirit in us . Doth not the Spirit operate upon the Understanding , as well and as nearly , and immediately and closely , as upon the Will and Affections ? Are there not intellectual Graces and Gifts of the Spirit , to wit , such as properly belong to and are seated in the Understanding , as well as such that belong to the Will ? Do not we read in Scripture , as well of the Spirit of Wisdom and Knowledg , Counsel , Understanding , as of the Spirit of Love and Meekness , &c. And if they will grant that there are such intellectual Graces , that belong to the Understanding , as well as others that belong to the Will ; shall not these intellectual Graces , be made fruitful by the Spirit and Understanding , in whom they reside and are placed , as well as these other in the Will. Again , Will they not grant that the Spirit helpeth us to conceive Words , at least in Meditation ? Or will they confine us to see Forms of Meditation , as well as of vocal Prayer ? I suppose not , seeing no such set Forms are yet extant : and they themselves take liberty to their Meditations upon religious matters , and preach to the People these said Meditations ; and yet I suppose they will reckon at times , the Spirit helpeth them to conceive these Meditations , which cannot be conceived without words . And further , The words of these set Forms of Prayer , whence came they ? Had the Spirit no influence upon the Understandings of those Men , who conceived them to help and assist them in those Conceptions ? If they say nay , they will render the set Forms of Prayer of small value ; what the People in that respect . But if they say the Spirit did help them to form these Conceptions , of the words of their set Prayers , then such a Gift is not ceased in the true Church , for it was in these men , who penned and conceived those Prayers ; it may as well be in men now to conceive other words of Prayer . But 4. Praying by a set Form , not only tendeth to limit and stint the Spirit and quench it , in regard of its operations , but also it tendeth to make the Understanding , and divers other Faculties and Abilities , or Powers of our Souls , and the intellectual Graces and Vertues seated and planted in them , altogether barren and unfruitful , in respect of Prayer , which yet ought to exercise the Understanding , as much as any other thing ; as Paul said , I will pray with the Spirit , I will pray with the Understanding also . For if the Understanding be limited to a set Form of Words , then there is no room nor place , nor liberty left for it to bring forth Prayer in any other Forms , the which seemeth verily as absurd to me : As who would limit the Earth to bring forth only such a limited and determined number of Forms of Vegetables , Flowers and Fruits ; and not only so , but to limit her as to length , breadth , and depth of each Form , which we know is an impossible thing : for the Forms of all living and growing things , must have liberty to spring out from their respective Seeds , Principles , and Causes ; otherwise they will not grow but wither and die : And as the Forms of Vegetables must not be limited and stinted to such peculiar Figures and Dimensions , much less the Forms of Animals , and yet far less the Forms and Figures of Mens Bodies and Faces . For among all the many millions of Mankind , that have been or are upon the Earth , never were any two found , but did more or less , differ in outward Form and Figure , in the Face or Countenance . And surely as differing as Mens Bodies and Faces are ; so much , or rather more , do the Thoughts or Conceptions of their Understanding differ ; and to limit them all to one Form of inward conceptions of Words , is as vain as to stint and determine all Men to have one and the same Form of Visage or Countenance . And he who would go about to limit the Figure of the Childs Body and Face , in the Mothers Womb , to another shape and form than God and Nature hath designed to have , would do amiss , and be occasion of causing the Womb to miscarry , and render it barren , rather than any way to help it . I know it is answered by some , that the fruitfulness of the Understanding , may show it self in other Exercises and Performances , whereas man also may use his Gifts freely , as in Preaching , Writing , Conference , &c. But why not in Prayer , as well as in these other for to restrict ; yea , and to hinder and stop the fruitfulness of the Understanding , and the intellectual Graces seated therein ; in one respect is of a tendency to stop its fruitfulness ; and render it barren in other respects . A Woman that is with Child ; and hath twins in her Womb , that is hard for to make her miscarry in the one , but she will miscarry also in the other ; and he that seeks to kill one of the Twins in the Mothers Belly , shall be in hazard to kill the other also . But why should the one be killed or choaked more than the other ? Or why should the Divine Begettings of Gods Holy Spirit in the Understanding of the Soul , as also in its Reason and Imagination be strangled , more than these in the Will and Affections , feeing they have both one Father , which is God , as they have one Mother , which is the Soul. And also seeing what is begot by the Spirit of the Lord , in the Will and Desires , or Affections of the Soul , hath a great dependency what is begot by the same Spirit , in the Understanding and Reason . For the Children and Servants of God , they love him as reasonable Creatures ; and on reasonable accounts , and for reasonable causes ; yea , they have the best and greatest reasons for to love him ; and those reasons are presented to the Soul by the Holy Spirit in the Understanding and reasonable Faculty . And it is generally acknowledged , that the Will and Affections do commonly follow the dictates and suggestions of the Understanding , and according as the Thoughts of the Understanding , whether good or bad , do most prevail in the Soul , the Will and Affections , with the Desires thereof , do imbrace what is presented , whether it be a true and real good , or only seeming and apparent . So that the Wills and Affections of all Men , are swayed by the strongest Dictates , which raise and spring up from their Understanding , and intellectual Faculties , whether true or false : And thus either Wisdom or Folly ruleth the Wills of all Men , with their Desires and Affections , and consequently all their Actions . All good Men are led by wise and good Counsels , which the Holy Spirit begets in them ; and all bad and evil men , are led by foolish and evil Counsels . And hence it is , that every good man is a wise man , and every wise man , who is truly so , is a good man , and every bad or evil man , is a fool , and is called so in Scripture , and all sin and wickedness is folly , and the real effect and fruit of it ; Seeing therefore all good inclinations , motions and Affections in the will of Man , Rise from good and wise Counsels in the Understanding and Reason of Man , we must needs say that the Holy Spirit doth operate in both Understanding and Will ; and begets those good and wise Meditations and Conceptions of Truth , in order of Nature , before the good Inclinations and Affections , which afterwards he begetteth and causeth to arise in the Will. But these good and wise Meditations and Counsels , cannot be without words , at least inwardly spoke or conceived in the Reason , or rational Understanding of Man. And therefore the Spirit of God doth no less help and assist the Understanding or Reason of Man ; to conceive good Words , then it doth help the Will to conceive good Desires and Affections . It is therefore a great mistake and error of judgment , in those who think , that the Spirit of God doth only excite or beget in his Children , good Desires and Affections , but doth not suggest unto them , or help them to conceive good words of Meditation , and that as well to pray and give thanks as to preach . And seeing Preachers are not stinted to set Forms of words in Preaching , why should they be any more stinted to set forms in Praying , I cannot understand , for the Spirit of God is as near and ready to assist in the one as in the other ; And if it be said that men Preach not ex tempore , but by study and long premeditation , and therefore they are in less danger to utter or express unsound and impertinent words in their deliberate and long premeditated Sermons , than in their extemporary Prayers . To this I Answer , 1. It is found by frequent experience ; that even in those long studied and premeditated Sermons many men have uttered very impertinent and unsound , yea , false and hurtful words and expressions , for it is not much or long time to study or premeditate a Discourse that maketh it good or soundp ; seeing they who err in their understandings ; and have received or drunk in wrong and false Doctrines and Principles of Religion , and wrong and false Traditional Glosses and Interpretations of Scripture , may Preach very unsound and erronious Sermons , altho they have taken a long time to study and prepare them . 2. According to the former Reply , If men shall study before-hand their Prayers as well as their Sermons , then they are in no greater danger to speak impertinent and unsound words in Prayer than in Preaching , but rather they are less obnoxious to such a danger , because in Prayer men commonly do not meddle with matters of controversie , or disputable points of Doctrine , as indeed it is not proper . 3. He who preacheth or prayeth by the true and real assistance of the Holy Spirit as he keepeth faithfully and carefully unto the same , altho what he doth either Preach or Pray proceedeth from premeditation . It being impossible that the mouth can utter any thing , but the heart or mind of man , must first conceive it , which is a true and real kind of premeditation , yet he need eth not any long time for the said premeditation . For when his heart and Soul is once well prepared and fitted to be the instrument of the Spirit , whether in Preaching or Pray ing , &c. ( The which preparation of the Heart , at times , may require a considerable season , longer or shorter , as the man is more or less grown up in Vertue and Holiness ) i● the least space of time imaginable , as in moment or instant , when it pleaseth the Lord to assist the understanding by the Divine influences of his Spirit , it can be and 〈◊〉 is made fruitful to bring forth , and conceive as many solid and living Meditations 〈◊〉 Truth , as may sufficiently yield matter . 〈◊〉 discourse , in true and sound and living words for divers hours . But if the Spirit should not suggest so much matter of discourse , in so short a space as a moment or instant ; but only as much as to furnish the Speaker with two or three Sentences , or perhaps but one Sentence at first , before that one Sentence be well spoke , further matter may and doth oft arise from openings of life in the understanding of the Speaker to speak more , and so continually still new matter may be and oft is afforded , to continue his speech longer or shorter , as it pleaseth the Lord to require , or as in the wisdom of God a service is seen or felt . And indeed various and manifold , as well as wonderful are the waies of the Lord towards his Servants , whose mouthes he doth open either in Preaching or Praying in the Assemblies of his People . For sometimes as one waiteth upon the Lord in pure silence , and in holy fear and reverence , his heart at the present time being empty of all thoughts or meditations , in respect of any particular subject or matter of discourse , and not having one particular Subject more than another in his view , but his mind and Conscience singly exercised towards God , suddenly , and as in the twinkling of an eye a particular subject is presented unto him , or the opening of some particular place of Scripture ( and here the Lord chuseth his Text for him , and ground of his discourse ; or if it be to Pray , the matter of his Prayer ) and his heart that was empty before of thoughts , as to these matters is now filled with living thoughts and meditations concerning them , being made fruitful to bring them forth by the showre or Rain of the Divine influence of the Holy Spirit , in a moment or twinkling of an eye . And at other times the case is otherwise , as a little at first given , and then a little more , as it pleaseth the Lord to order , and as the condition either of the Speakers or Hearers doth require it ; as even in natural conceptions of natural things , those men , who have a fruitful understanding , and a quick and ready invention , upon any fit occasion , how suddenly , and as in a moment will plenty of good and pertinent matter arise in them to discourse of . If in a Lawyer to discourse of the Laws ; if in a Physician to discourse of Physick , or in a Phylosopher to discourse of Moral or Natural subjects of Phylosophy , the which extemporary and ready discourses , when they come from a mans heart , and the real fruitfulness of his understanding , have alwaies more acceptance , and authority with the intelligent and discerning Hearers , than long studied or premeditated Speeches , which according to the Proverb , Smell of the Lamp , and have more of Art than of Nature in them , and more of Form than Substance . And extemporary discourses that flow and spring freely from the fruitfulness of a man's understanding , and the noble and generous parts or faculties of a well composed and clear mind , are like fresh waters that have newly streamed from the living Spring or Fountain of them , that on that very account are more sweet and pleasant than discourses long since premeditated and treasured up in the memory , which through their oldness , contract a certain tincture , and lose of their freshness and sweetness of savour , even as water long kept in a Cistern . And if these extemporary discourses of Natural things , flowing only from a natural fruitfulness of man's understanding , have more acceptance and authority with the judicious Hearers , than long studied Sermons , dressed up with paint of Art , how much more are those extemporary Speeches to be valued , and how much greater authority have they , and true and real acceptance with all discerning Hearers , whether in Preaching or Praying , which proceed from the rich and fruitful Soil of a good and honest heart , abundantly watered and made fruitful with the descendings of the venly Showres and Rains of Gods holy and blessed Spirit . And if it be yet again Replyed , That the limitting or confining of him that prayeth to a Set Form , doth not hinder the fruitfulness of his understanding , for his mind and understanding is still at liberty to have as many and as various good and holy Meditations and conceptions of thoughts and words , as is possible for him to contain or comprehend ; only he is outwardly limited to those forms , as to his Tongue and Mouth , whereas his mind and understanding doth remain free to abound in the greatest variety of good and holy thoughts and meditations : For the people who hear , they may also abound in these good thoughts and meditations , who notwithstanding do not open a mouth in the Assembly , either to Preach or Pray . To this I Answer , As there are many good thoughts and meditations which God giveth unto men , for their own particular comfort and profiting , such as these which the people have who do not speak ; so there are also many which God giveth for the comfort and profiting of others , and especially of the Church . And these ought not to be suppressed , but uttered and brought forth in the Lord 's leading and ordering , according to his appointed time and season . And if the Lord move and require a man to bring forth these good things out of the good Treasure of his heart , as certainly at one time or another he will so move and require , where these good things are given to the man , not for himself alone , but also for others . Is it not a plain limitting and confining the Spirit and mind of a man , not to give him liberty either in Preaching or Prayer , to bringforth what the Lord has put in his mind for that very purpose ? Is not this like the hindring the Child to come out of the Mothers Belly , when its appointed time is come , and to make her Womb its Grave , then which what can be imagined more cruel ? But 5. There is this great hurt and inconveniency to limit and confine both Speakers and Hearers to Set Forms of Prayer , the one to Speak and Read them , the others to Hear them , that it cannot be supposed , that those Set and stinted Prayers will either alwaies , or at most times suit and agree with the present states and conditions of the people . The Scripture saith , That words spoken in season , are like pictures of Gold in Apples of Silver . And concerning Isaiah , it was said , That the Lord had given him a Word in Season to the weary Soul. And indeed a word spoken in season , whether it be in Preaching or Praying how sweet and comfortable it is ? Now these Set Forms of Prayer being to be used according to the Calendar , such Prayers on such a day , and others on other daies , as the Calendar , or order of the Service requireth : Can these Forms be alwaies , or for most part seasonable to the peoples states and conditions , unless it could be supposed , that the inward states and conditions of mens Souls and Spiris should regularly vary , according to the Seasons and Daies of the year , which were most absurd to think or imagin . Or how do these Set Forms of Prayer , which tell us daily what to Pray for , agree with Paul's words , Rom. 28. The Spirit also helpeth our infirmities , for we know not what we should Pray for as we ought . And if it be said , That most of those Set Forms are conceived in such general words , that they may suit or agree with all the various states and conditions of the peoples Souls . To this I Answer , To suit or agree with them in a general way is one thing , and to suit them in their particular cases and circumstances is another . And besides , it is not upon the bare words of Prayer so much that relieveth and comforteth the Souls of people , as the life that goeth along in words that are uttered from the heart of the Speaker , as God giveth him a sense of the various and several states and conditions of the Hearers , according to which sense of their various States , he is furnished both with sutable words , and a sutable degree and measure of life to accompany them , wherewith to minister in Prayer , and whereby the faint and weak desires of the Hearers many times are enlarged and strengthened . But it can never be supposed , that he who only reads a Set Form of Prayer out of a Book , according to the order of the Calendar , or repeats it from his memory , can Pray with either such fit and sutable matter of words , or can minister that sutable degree and measure of life , that the Hearers require and stand in need of , for where the words are not seasonable , life will not join with them , to make them effectual and profitable to the Hearers . I know it will be hard for these who have not the inward experience of the workings of the Divine Life and Spirit in their own Souls , to believe or imagine , how the Speaker , who is assisted to Preach , or pray with the Spirit of God , can have a distinct and clear feeling of the several states and conditions of the people , and in that sense and feeling be enabled by the same Spirit , who gave this sense to him , to minister to them all that which is seasonable , both for matter and life . However this is abundantly known and witnessed to those who have an inward experience of life , and its workings in themselves to be a truth ; for as in the natural body , one member hath a sence of its fellow members , and the more noble that one member be , its sence of the other members is the more universal , full and comprehensive : Even so is it in the Body of Christ , which is his Church ; and how can it be otherwise , when as the Scripture saith , All the single hearted , and upright minded Professors of Christ are of one heart and soul , as expressing a greater unity and sympathy , or fellow feeling , than that of the body ; as if to be of one Soul , were more than to be of one Body ; for if the parts of the Body have a sence one of another , much more the powers and faculties of the Soul have a discerning and sympathy one with another . 6. And lastly , To add no more here ( altho many more reasons might be brought ) against the using of Set Forms of Prayer , the whole Superstructure dependeth upon a false and wrong bottom or foundation , viz. an Opinion , that immediate Inspiration and Revelation is ceased or discontinued in the Church , and in and among true Christians , as well as false ; for I dare say , If they who are so zealous for using Set Forms of Prayer , did but believe that Immediate Inspiration and Revelation did remain in the true Church of God , and in and among true Christians , this would presently end the dispute , and determine the Controversie betwixt them and us , for when Immediate Inspiration and Revelation was in the Church , as in the Apostles daies , and for some considerable time thereafter , they readily grant , that men then prayed and sung Psalms ex tempore without Book , by the Spirit ; and therefore if they did now believe that such a dispensation is restored and restoring again , and was never altogether lost among true Christians , although much impaired and diminished by reason of the general Apostacy and prevailing power of darkness that was over the greatest part of those called Christians , they would lay aside their Set Forms , and wait for this Divine Gift . But it were too long and unseasonable a labour in this place , to prove that Immediate Revelation and Inspiration doth remain in and among all true Christians , I shall therefore refer the Readers to what our Friends have writ on that subject , and particularly to two Treatises of mine . And withal , I beseech all sober and impartial people , laying aside all prejudice , to weigh and consider , upon what slender and weak Arguments that Opinion is built , which saith , That Immediate Inspiration and Revelation is ceased in and among all true Christians . And above all , I recommend them to the Light of Christ Jesus , and the manifestation of his holy Spirit of Truth , in every one of their hearts and Consciences , that bears witness to every necessary Truth , as they hearken to it , and with their minds turned to the said Light , and Spirit of Truth , to read and search the Scriptures diligently , in that very respect as the Noble Bereans did of old , and the Lord give them understanding in that and all other necessary things . I shall now proceed to Answer the most ordinary Objections , that seem to have most weight for using Set Forms of Prayer , whether in the Church or in private . 1. It is Objected , That Set Forms of Prayer and Blessing the People were used in the Iewish Church , under the Law , as Numb . 10. 35. when the Ark set forward , Moses commonly said , Arise , O God , let thine Enemies be scattered , let them also that hate thee , flee before thee ; and when it rested , he said , Return , O Lord , to the many thousands of Israel . And Numb . 6. 23. Aaron and his Sons , were on this wise to bless the people , saying , The Lord bless thee and keep thee , the Lord make his face to shine favourably on thee . And Joel the Prophet taught the People to pray , saying , Spare thy People , O Lord , give not thy Heritage to reproach , that the Heathen should rule over them , wherefore should they say among the people , Where is their God , Ioel 2. 17. And yet under the Law , people had the Spirit of God , and were to pray by the Spirit , and Moses and Aaron who were to use these Forms of Prayer and Blessing , were endued wiih a great measure of the Spirit , and able enough to have conceived other Forms of Prayer and Blessing . Ans. From their using Set Forms of Prayer and Blessing under the Law , to argue for the use of them under the Gospel , will not hold good , for not only Sacrifices , and Offerings of Beasts , but many other things were both commanded , and allowed under the Law , which are not under the Gospel . And although Moses and Aaron , and many others in those daies had great plenty of the Spirit ; yet for the sake of the people , who generally were weak and rude , they were to go along with them , in those Rudiments . No doubt Moses and the Prophets saw to the substance and end of those Shadows and Figures , and knew well enough that the blood of Bulls and Goats could not wash or purifie the Conscience , and yet because of the general dispensation of the Law , which was to continue until the fulness of time , wherein Christ should be revealed , they were to remain in the practise of these things , which were afterwards to be abolished . And though under the Law , some Forms of Prayer and Blessing the People were to be used , yet they were but few , and very short , and such as did proceed from the Spirit of God , the matter and words of such Forms seem to carry in them some extraordinary Majesty or Glory , and to have some deep and profound signification and force with them more than ordinary , as we know , some Scripture words and sentences have more than others , as that Spirit is felt from whom originally they came . And though all the Scripture words did proceed from the Holy Spirit , yet some have proceeded from a greater measure of it , and more depth of the Divine Wisdom , and hold forth somewhat of more Majesty , and deep inward sense and mysterie , and are commonly accompanied with a greater measure of the Spirit , when they are used either in Reading or hearing them Read , or in Meditation , and may be also used at this day in Prayer , as the same Spirit doth move any of his Servants thereunto , either in part or in whole . But we do not find that even under the Law , or at any time before , the Lord did limit and confine his People , or Servants to such a precise number of Set Forms of Prayer , and made unlawful unto them , to use any others when they prayed in publick , or that any one was ever forbid to whom God had given any spiritual gift ( of uttering words either of Prayer , or of a Psalm or Song ex tempore , by the help and moving of the Spirit ) to make use of it . But on the contrary , we find that many prayed ex tempore by the inspiration of the Spirit , what the Lord did give them , or put into their mouthes of words , both in private and publick , as Solomon's prayer at the Dedication of the Temple ; also Esdras's Prayer , Chap. 9. and the Levites Prayer , Nehem. 9. and Daniel's Prayer , Dan. 9. and for private Prayers , David's Prayers in the Psalms , and Asaphs , also Moses , and Samuel , and Habbakkuk their Prayers with many others under the Law , are clear instances ; and before the Law , Abraham , Isaac , and Iacob their Prayers . Nor do we find that ever a Book of Prayers , containing so many Prayers in number , to be said or read in order , was ever made in the Church by any of the Prophets as Prayer , or as any part of Worship in the Law. For though divers excellent forms of Prayers are recorded in Scripture , and put into Books , yet they were not appointed by the Lord to be read or used in so many words ; without adding or diminishing , as Prayers . But they were read in the Congregation as other parts of Scripture , pattly for information , and partly to excite the Spirit and gift of Prayer in the Hearers . Excepting only some very few short forms as above mentioned , which did not hinder or stop the liberty of the Spirit of Prayer to express it self ex tempore in any other words . And those few Forms they used as Prayers and Blessings , we do not find they read them out of a Book ; when they prayed them , but spoke them from their hearts , where they were livingly , as it were , Writ and Recorded . And tho the words of these short Forms were formerly conceived , and in that respect were old or ancient , yet as they uttered or pronounced them in a fresh and living sense of God's Spirit and power , which never waxeth old ; this gave them alwaies a new luster , and put a new Savour of life in them , and made them , as it were , alwaies new to them . And thus it is at this day , with the Servants of the Lord , whom he hath endued with a Spirit of Prayer , who when they Pray ( either in private or in publick ) do frequently find and feel Scripture words of Prayer , formerly conceived and uttered by the Servants of the Lord , as Moses , David , &c. to arise in them from a fresh and living sense of the Word of Life , to speak them forth in Prayer , and this without any limitation of the Spirit of Prayer , but coming freely in the liberty of the Spirit , and also of Heart , Soul and Understanding ; and the liberty of the Spirit of Prayer , as also of the Heart and Understanding of him that Prayeth is manifest ; in this , that it is the free choice of the Spirit what words of Scripture to make use of , and to bring into the Remembrance of him that Speaketh , who doth not also limit or confine the Man's Understanding only to those Scripture Words ; but giveth him liberty to make use of any others that freely arise or spring up in him , in unity with the life , as it is opened in him , as a Fountain or Well of Living Water . 2. It is Objected , That Christ taught his Disciples , to Pray in a set Form of Words , who even then were endued with a measure of the Spirit , Matth. 6. 9. Luke 11. 2. Answ. Though they are endued at that time with a measure of the Spirit , yet it was but small in respect of what was to follow : And we must remember , that as yet the dispensation of the Law remained in force ; and if Moses prescribed unto the People under the Law some short ( but of a very excellent composure ) Forms of Prayer and Blessing without limiting them only to these ; well might Christ teach his Disciples this short form of Prayer , which is of a most excellent and wonderful composure ; in regard of its plainness and simplicity , and yet most comprehensive , in respect of the largeness and fulness of matter expressed in so few Words ; a most worthy Pattern of all our Prayers , and of all that we can ask or desire ; for it is a sum of all the Prayers that ever was or can be made by any of the Servants of God , and whatever is lawsul to be prayed for , is most easily reducible to some of the Petitions of the said Prayer ; and though it hath great plainness and simplicity of Words , yet great depth of matter , and may be compared to Solomon's Temple , which had not only the outer Court , but the Holy place within it ; and within the Holy place , the most Holy , or Holy of Holies : For beside the Letter and Words of it which answer to the outer Curt , it hath a Holy inward Sense or Understanding , which none can reach or come into , but who are made a Royal Priest-hood unto God ; as none were to enter into the Holy place , but such as were Priests under the Law. And although many Christians have reached to the inward Sense of the whole Prayer in great part , yet who can say he has reached to the full depth of it , and most inward Pith or Marrow thereof , which is as the Holy of Holies ? It is a Question if any ever reached into the most inward Sense and Understanding of it , but Christ Jesus himself who spoke and uttered it , in whom dwelt all fulness and riches of Wisdom and Understanding , who is our High Priest , made higher than the Heavens , and all the Angels that dwell in them . But , 2. Christ did not limit them only to this Form of Prayer , nor did he give them a Book of Forms of Prayer , or any other Forms that we read of but this only , which therefore was rather to be a Pattern and Example unto them , according to which they were to Pray , than tye or confine them to the precise number of the Words of it , as is clear from Matth. 6. 9. After this manner therefore ( said he ) Pray ye . And although Luke ( 11. 2. ) hath it , When yee Pray , say , Our Father , &c. Yet Luke may be expounded by Matthew , as one place of Scripture is oft expounded by another . So that Luke may very well be understood according to Matthew his words , thus , When ye Pray , say , ( viz , after this manner ) Our Father , &c. Nor can this one only short Form of Prayer be a sufficient argument to make a large Book of Forms of Prayer , and impose them by constraint upon Christians : For either this one Form of Prayer taught by Christ was sufficient for the Apostles without any other , or it was not ; if sufficient for them , why not also for all other Christians ? And yet I know not any sort of these called Christians who confine themselves only to it ; or are willing so to do , but think it needful to express their Prayers frequently in other Words ; for variety and change of Words ( when the matter is the same ) doth help to stir up and beget in men the more Fervent Affections . But if that one only Form was not sufficient to the Apostles , it is clear that Christ did not intend by teaching them that Form , to give them or their Successors an intire System or Scheme of Common Prayer , but as is already said , to be a Pattern or Example unto them , and also to afford unto them matter of Meditation , as the Holy Spirit should open the deep and comprehensive Sense of it unto them ; so that by a due and serious , and deliberate Meditation upon all the parts and words of it , by the help of the Spirit they might be stirred up unto Prayer , their hearts being lifted up unto God upon the Meditation on every part of it , by saying Amen thereunto , or expressing the inward desire and prayer of their hearts in the same or more words , as the Holy Spirit should be pleased to enable and assist them . And though I cannot , and dare not recommend it to be read or said as a Prayer twice or thrice every day , in a dead formal customary way , as too many do , nor can I limit any to the strict and precise number of words in it to pray by , without using any more or , less words , lest thereby I should seem to limit the Holy Spirit who is most free in all his Workings . Yet I can and do freely thus far recommend it , even unto all Christians , as well great as small , as a most worthy subject of their frequent Meditation , which the Spirit of the Lord will not be wanting to incline them unto , and assist them in . And how often in the Day , Week , Month , or Year they are to Meditare upon it , or how long their Minds and Hearts are to dwell upon the Thoughts and Meditations of it , or any other places of Holy Scripture , no outward rule can be given , but must all be left to the free ordering and leading of the Spirit , which I certainly believe as it is regarded and minded , will be found very frequent . For it is a great part of the Spirits Work and Office to bring the Scripture words , and especially the words of Christ to our remembrance , and the more useful and necessary any words of Scripture are unto us ; no doubt the Holy Spirit that Faithful Remembrancer , will bring them to our Minds , the more frequently and seasonable : And I know no words in all the Scripture that are more necessary and profitable unto us to be remembred , and often meditated upon , than those very words contained in this excellent Form of Prayer taught by Christ. And indeed , not only these few Words of Prayer taught the Apostles by Christ , but any other words of Prayer , whither Recorded in Scripture , or that are Writ and Recorded any where else , that have proceeded from a true Breathing and Spring of Life , in these who first conceived and expressed them in word or writing , may be and are of great service . So that Forms and words of Prayer which proceed in the least measure from the Spirit of Prayer , we are not against , but for , and our Souls have oft been greatly refreshed and quickned by them , and the Spirit of Prayer , yea true Prayer and Supplication hath oft been excited in us , at the reading or hearing read such Prayers , as are frequently to be found not only in the Scriptures , but in the Books of true Martyrs , and Witnesses of Jesus : What precious Words of Prayer have oft dropped from them ? althongh but a little of those is recorded ; and it might be wished more of these precious words of Prayer or Thanksgiving , and other Testimonies that came from the Spirit of God in them , which flowed from them had been preserved if it had been the will of God. How oft when we hear , or read , or call to mind these precious Words of Prayer , or some part of them , that any Servant or Hand-maid of the Lord has uttered , either at the Hour of their Death , or any other time by the Spirit of the Lord , which we find upon record in true History ? How oft I say , and how purely doth Life spring in us , and bear its Living Witness , to the Original and Fountain of those Prayers , out of which they have proceeded , even the Pure and Holy Spirit of God and Christ ? And what pure inward , living , powerful and comfortable Touches of the same Spirit have we felt at such times , confirming our Heavenly and Spiritual Unity with those dear and precious Servants of the Lord. Therefore I say , we are not against Words or Fruits of Prayer ( for all Words have a Form ) that have at any time come , or do and may come from the Spirit , but are very much for them as fit and proper Subjects of Meditation and Occasions ( as the Spirit of the Lord is pleased to concurr ) to excite the Grace of Prayer in us thereby , or any other Divine Grace and Gift , as doth oft come to pass . Also all such Prayers are excellent patterns and examples unto us of Prayer ; but yet we cannot set them up to be read or heard , as our Prayers , so as to tye and confine our selves , or others , to the precise number of the words contained in them . Not can we acknowledg that the bare reading or repeating the Words , are a Prayer , as many do ignorantly imagine , for all true Vocal Prayer comes from the Heart , as it is moved and wrought upon by the Holy Spirit , and the Words of Prayer simply considered , are not properly the Prayer ( otherwise every one that hath and useth the words should pray those Prayers which is far otherwise ) but the words are but the signs and expressions of the Prayer which was in those who first conceived them , and are called Prayer only by a Figure or Metonymie of the Sign for the thing signified . And whereas it is objected by some , that these Forms of Prayer , as they are good and fit patterns of our Prayers , so they may be used by us as Prayers , even as some Weights and Measures , which are kept as Standards to make other Weights by , may be used themselves , as Weights and Measures . I answer , the comparison and example in this case is most unequal ; those Weights and Measures being but dead things , whether they be Standards , or those which are made by them . But all true Prayer is a living thing , and must have a living Form of its own , and cannot borrow the Form of another , even as a Rose , or Tulip , or Lilly , or any other Flower or Vegetable , or Fruit of the Earth , as it springs up out of the Ground , must have its own proper living Form and Figure ; and though it may be like to other things of its kind , yet it is distinct from them , and may , yea and doth alwaies more or less vary from them in form and shape , or figure and quantity ( as well as Colour , and Taste , and Smell ( at least as to the degree ) and no art or device of Man can bring forth an Herb or Fruit of the Earth precisely of the same quantity and shape , with any other of the same kind : And so it is as to true Prayer in great part ; and although one Prayer may be like another as to the words , and may have the same words when the Prayer is short , as containing perhaps one or two Sentences , yet in this case the one Prayer doth not borrow the words of the other Prayer , but both the Prayers have their own proper form , that naturally spring from that Divine Life , and inward Sense and Understanding in the Soul from whence they come . As it was in those Prayers of Christ a little before his Passion , when he prayed three times , saying the same Words ; which instance some bring for using a constant set form of Prayer ; for who will , or dare say , but that those few Words thrice uttered by him , did immediately spring from Life in him , and not from a bare remembrance of the Words formerly spoken . And besides , the time being so short betwixt those three Prayers , they may be said to be as well one as three , the frame and bent of his heart remaining the same the whole time , and the desire of his heart being still one and the same , and after one thing , to wit , That the will of his Father might be done ; when his Prayer was rather a breathing forth of his earnest desire after one only thing , and consisted at this time more in the will and affection , than in the Understanding ( though it was in and with great Understanding also ) then that called Discursive Prayer , where the Understanding and Reason is much exercised ; the which sort of Breathings , after one thing expressed in one or two Sentences , and sometimes in one or two Words , yea sometimes but one only Word , as to say , Father ( according to Gal. 4. 6. ) is commonly called the Prayer of Aspiration , and by others Ejaculatory Prayer , and by others the Prayer of the Will ; which differs much from that other kind of Prayer which is Discursive , where the Understanding and Reason is much exercised , and the Mind is filled with many Thoughts and Words of Prayer inwardly conceived , and the desires of the Soul are excited after divers things : In which case it s almost impossible , that at several times a man can pray the same words without adding or diminishing , if he speak from his Heart and not from a bare Remembrance . For even in Natural Discourse upon any Natural Subject , a man that speaks from his Heart and the inward Fruitfulness of his Understanding , he will vary in expression , though the subject of his Discourse be the same . And therefore to argue for the using a constant set Form of Prayer , from the Prayer of Aspiration , which hath but one Sentence or Word in it many times , to Discursive Prayer which hath commonly many , holds not good , and is as improper and unequal as who would say , when the Child cryeth unto the Father twice or thrice every day , Father give me Bread , using the same words ; that therefore in all the Child's Discourse at any time to his Father , in answering his Father any question , or asking any other thing of him , and using many arguments to prevail with him that he may obtain it , he should still use one and the same Form of Speech . We find by daily experience , that in Converse and Society of men with men , they do not bind themselves to the same Forms of Speech , as they discourse and talk one to another ; and if they did , it would make their Converse very barren and unfruitful , and would look very odd , and import in him that alwaies used these same words on the same subjects of Discourse , either want of Understanding and Judgment , or some pedantick affectation : Although in all intercourse of Speech , there are some short Forms that are constantly and commonly used : And if two Men should preach on the same Text , and have the same subject of Discourse , if they should both use the same Form of Words in kind and number , without addition or diminition , it would be generally concluded , that the one had stoln his Discourse from the other , or at least borrowed it , and not conceived it from his own Mind and Understanding . For as much as one Man's Child differs from another in Form and Figure of Body ; as much or rather more , doth the birth of his Mind and Understanding , in conceiving and uttering the matter of his Discourse differ from another ; yea ▪ as the Children of one and the same Father and Mother ( though ever so many ) do considerably differ one from another in Form and Figure , especially of the Face : So every Man's Speech or Discourse , whether in Preaching or Praying , will somewhat differ one time from another , if he bring it from his Heart and Understanding , and not from his bare Memory , although the stile and manner of expression may be much the same . And commonly those Men whose Understandings are naturally more pertinent and fruitful , when they Speak or Write on the same Matter or Subject , the Forms of their Speech or Writing do most differ , and so it may in Prayer ; whereas other Men whose Understandings are not so Fruitful in Words , but they may be as Fruitful , and sometimes more Fruitful in Good and Holy Affections , when they Preach or Pray the Forms of their Words and Speech , may seem to be well near the same , though alwaies there will be some difference , as much as one Child who is very like to his Brother , doth differ from him , or as one Apple may be like another of the same Tree , and yet when narrowly considered , do still differ . And here these last Mens Prayer , whose Hearts and Wills are more fruitful in Holy Affections than their Understandings are , in great variety of Words and Eloquent Expressions , may , and oft do Pray with more Life , and Authority or Power , than the other ; because the main strength and force of Prayer , consisteth in the good and holy Will and Affections . But in this and all other things , as every one hath his proper gift , one so , and another otherwise , so he is to exercise it , and not to limit or confine one another , but give liberty to each other in the Holy Spirit of Truth , and growing up together in God's Heavenly Garden , as lovely Plants and Flowers , each one having their proper Shapes , Forms , and Fruit , all of a sweet and pleasant smell and taste , and of a lovely Beauty , and all useful and profitable one to another , and to the Church of God in general , without any envy or grudging , but rejoycing in the manifold and various Graces and Gifts of God freely bestowed upon all , and all growing and springing from the same Holy Root and Ground . And now these two main Objections being Answered at length ( which did require the opening or explaining of divers things which may be of service to some ) I shall proceed to answer some others , wherein I may be more brief . 3. They object , That some having good Hearts , and great Love , and strong Affections towards God , and Heavenly and Divine things , yet have weak Heads and Understandings , and are not able well to conceive Words of Prayer in their Understandings . And therefore should not these be helped by hearing or reading set Forms of Prayer , well and Piously composed ? Answ. None have such weak Heads or Understandings if they have good Hearts , or any measure of True Love and Affections towards God and Divine things , but the same Spirit of Love which beget in them those good desires and affections , hath been , and is also in them a Spirit of Wisdom and Understanding to beget in them , or help them to conceive good Thoughts and Words of Prayer sufficient for them ( as is above proved and made apparent ; for the Spirit of God works upon the whole Soul and all its powers and abilities , and as well upon the Understanding as the Will , and whatever the Will cleaveth unto , or the Heart loveth , is first proposed and represented to the Understanding in Thoughts , as lovely and desirable . And if a Man have not El●cution , either none or small , God requireth but of every man as he giveth him ; and he who cannot Pray with his Mouth ( as in the case of those who are Dumb ) if he pray with his Heart shall be accepted . But he who can read a Prayer , if his Heart and Understanding were as well , and as much exercised in Divine and Spiritual things , as in Earthly and Temporal , and had as great a love to them , and delight in them , would soon find himself furnished with Words ex tempore , whereby to express the desires of his heart to God : And indeed in true and real Love , there is for most part an admirable Force or Virtue to make a man Eloquent , both to praise the thing he loveth most , and also to find out Reasons and Arguments , wherewith to perswade to the obtaining it . He who loveth a Woman and greatly desireth to have her to be his Wife , he needeth not go to a Book and steal or borrow an Oration or Form of Discourse to speak unto her , in order to perswade her ; and if he did , it would but coldly come from him ; and if she did know it ( as a very small measure of good discerning cannot but discover it ) that it was a borrowed Speech , she would not perhaps accept it , nor answer it . But the natural and simple words that flow from the love of his Heart , would most prevail and have the greatest force . It is not Eloquence or Excellency of Speech , that God requires or regards , the profit and service of it is unto men , and not unto God. It stirreth up mens Affections to make them the more servent ; but doth not more prevail with God , than more simple and mean words ; yet God will have every man to use his own Gift , and it is but want of Love to Divine and Heavenly things , and want of exercise in improving and stiring up the Gifts which God hath given them , that makes them think extemporary prayer by the help of the Spirit , to be so hard and difficult . Why may not Men find Words and Expressions as ready and easie , wherewith to seek a thing of God by the help of his Spirit , as they find them wherewith to seek a thing from Men , which few or none do in borrowed Forms of Speech composed by another , unless it be to some King or great Person , that some who are feeble minded and want courage , make their address , by borrowed Words , or by something writ on a Paper , or by some other they get to speak for them ? But none of all these things is necessary in this case ; for God invites the weakest and meanest to call upon him , as well as the strongest , and the meanest words , where the Heart is sincere are accepted of him ; yea , suppose the words were broken and imperfect , and not according to the Grammar of the Language , they may be used ( at least ) in private . And as for publick Prayer in the audience of an Assembly or Congregation ; these whom God calleth to such an Employment or Office , he will no doubt sufficiently qualifie and furnish them , for he who made the mouth , can easily put words in it . As when Moses excused his being sent to Pharaoh for his want of Eloquence . The Lord said unto him , Who hath made man's Mouth ? or who maketh the Dumb , or Deaf , or the Seeing , or the Blind ? Have not I the Lord ? Now therefore , go and I will be with thy Mouth , and teach thee what thou shall sav . Ex. 4. 11. And tho the Lord sent Aaron to assist him , who was naturally more Eloquent ; yet God also put Words in Moses his Mouth , as well as in the Mouth of Aaron . And when Moses Prayed unto God in the Mount , that Israel might prevail over Amalek , we do not read that Moses borrowed any words from Aaron , or that Aaron put any words into his mouth ; only Aaron and Hur , helped to hold up his Hands . And surely Moses in his Prayer here , used not any Form of Prayer borrowed from Aaron , or any body else ; altho some from this passage [ and Moses his being less Eloquent than Aaron ] have argued for using set Forms of Prayer . But we cannot find it in Scripture , that Moses stood with a Book of Common Prayer in his Hand , and Read or Prayed out of it upon the Mountain , but that he had in his Hand a Rod. 4. They Object , That many by Reading or Hearing read set Forms of Pious and Godly Prayers ( both in publick and also in private ) have found their Souls and Hearts refreshed thereby , and what they did read or hear read , hath oft stirred up true and living Breathings in them , and hearty Desires and Supplications , with Thanksgivings unto God. And it is hard and uncharitable to judge that all they who read or hear set Forms of Prayer ( in private and publick ) and seldom or never use Extemporary Prayer , are altogether void of true Devotion , and never Pray by the Spirit , because they alwaies ( or for the most part ) Pray by the Book . Answ. I do readily grant that Reading , or hearing Read Words of Prayer , whether in publick or private ( if these Words have been originaly conceived by the Spirit of Gods help and assistance ) may and do at times refresh the Souls of True Christians , and may and do excite or stir up true and living breathings , and hearty Desires and Supplications in them , with Thanksgivings unto God at Seasons : But then it is so , when the Reading or Hearing those words of Prayer , are put in their true and right place , and accounted and valued to be what they are indeed , and not another thing , which is to say , when hearing or reading those words of Prayer , are accounted hearing and reading as they are , and not Prayer , which they are not for hearing and reading are things differing in Nature and Kind from Praying , and ought not to be confounded with the same ; and the greatest service and advantage that reading or hearing words of Prayer read by another unto us , have or indeed can have , is but Preparatory , to excite or stir up unto Prayer ; and then only can they do so much , but as the Spirit of the Lord is pleased to concur and give his assistance with them . But if People confound these so differing things , and set up the bare reading , or hearing what is read in the place or room of true Prayer , as if they were true Prayer it self , they may provoke the Lord to with-draw that concurrance and assistance of his Spirit , from reading and hearing those words , however so good , yea tho Scripture words , and altogether blast , and make ineffectual and unprofitable those exercises , which otherwise and in themselves considered , are lawful and profitable . For the Lord who is a God of order , he will not have the nature of things confounded but keeped distinct : He will not have a thing judged or esteemed to be what it is not , or above what it is ; the tendency of which in this very case , is down-right Superstition and Idolatry ; as to judg that to be Prayer and Divine Worship , which is no such thing ; for whatever is not true Prayer and Divine Worship , and yet is called so , and really so judged and esteemed , is false and a sort of Idolatry . For I know no midst betwixt true Divine Worship , and Idolatry under that head of Worship , seeing all pretended Divine Worship is either true or false ; and if false , it is a sort or kind of Idolatry . Now it deserves to be well examined and considered , whether the putting reading , and hearing read set Forms of Prayer , either in publick or private , in so high a place as many put them ( if not most or all who use them ) hath not provoked the Lord to deny that concurrence and assistance of his Spirit unto those exercises , which otherwise he might and would give , especially when those read Prayers do altogether exclude those real Prayers , which come from the Spirit of God , as he enables the Speakers to conceive and bring them forth in words , without any set Form. And why is it that many sensible and tender Souls feel no Vertue in many or most of those read Prayers , and on the contrary feel great deadness and heavyness , and great weights and burdens in hearing them ? which hath occasioned many to with draw , and seek where to find a People , where true and living Prayer and Praises are to be found , which effectually reach to the Soul , and carry their Souls and Hearts along to join with them . For neither is it true Prayer to hear the words of him that prayeth most effectually by the Spirit of God , but where the Heart and Soul joineth and goeth along by the moving of the same Spirit both in Speaker and Hearers , that is true Prayer : Again , if People should not so far mis-place those things , as to judg reading , and hearing read Prayers to be Prayers , or any part of Divine Worship ; yet if they lean too much on them , and rely more upon them than they should , and have more an eye and regard unto them than unto the Spirit of God ; this also will make their reading and hearing , or any other exercise ineffectual unto them , and altogether unprofitable . But Secoudly , I shall neither be so hard nor uncharitable ( but am very far from it ) as to judg that all they who hear or read set Forms of Prayer in private and publick , and seldom or never use Extemporary Prayer by the help of the Spirit , giving them to conceive or express words of Prayer , are altogether void of true Devotion , and never Pray by the Spirit : For my Charity is so large and free in that respect , that I believe among all People , Jews and Turks , as well as Christians , and many of those called Heathens , if they do believe in one only God , and are Faithful to what they know , they are at times visited with gentle breathings of the Spirit of God , which helps them truly to Pray unto him , with desires and affections , and true breathings of the Soul after him . It is one thing what the Lord doth by high and soveraign acts of his wonderful Mercy and Condescendence to the Children of Men ; and another what he doth to them , upon terms of their doing what he only requires of them , and is pleased with , in them . 5. It is Objected , If the Spirit of God doth dictate unto any Men in our days the words of their Prayers , in that case , those words would be as good Canonical Scripture , as any of the Prayers of David , or of other Holy men , and their Psalms recorded in Scripture ; which were absurd to affirm . Answ. These words of Prayer which come truly from the Spirit of God , helping and assisting the Speakers to conceive and express them , are no doubt real Divine Testimonies of God's Spirit , Light and Life , according to their measure ; but to compare or equal them to Scripture ( as we do not ) so to infer it is unequal . For if all the Divine Testimonies which originally did livingly and purely proceed and spring from the Spirit of God , hadbeen writ , and aded to the Scripture , the bulk or volumn of it had been too great ; yea many Volumns would not have contained them , and it had been impossible for men to have read them all . Therefore God hath Wisely and Graciously ordered it by his Divine Providence , that a part of these many Testimonies which have come from his Spirit should be left upon record , and preserved to all future Generations , which were writ by some of the most Eminent of his Holy Prophets and Apostles , and which have been unquestionably received in all Ages among the best sort of Christians , who have had a true discerning , to favour these Holy Writings and Testimonies , and that what hath been so writ , should be generally received as unquestionable Testimonies and Oracles of God's Holy Spirit , and acknowledged as a publick Standard , Rule and Touch-stoue , whereby to judg and examine all Doctrines and Principles of Religion held forth by any . Now it was altogether necessary that this publick Standard and Touch-stone of all Doctrines and Principles of Religion , should not be too large and voluminous , but compendious and easie to be read over , and diligently searched and examined in a short time , to find how the Doctrines and Principles Preached by others , did agree , or disagree with them , as the Spirit of the Lord should give an Understanding , and so according to receive or reject them . And God in his Infinite Wisdom hath seen fit that the Writings of the ancient Prophets , Apostles and Evangelists , should only be this publick and universal outward Standard , as having some peculiar excellency in them of plainness and briefness , and comprehending much matter in few words , and writ from a deeper and larger measure of the Divine Wisdom , to which no writings or words since uttered , are comparable in equality , or in the service they were designed for . And more might be said as to this matter , to show the excellency of the Scriptures above all other writings or words , the Scriptures being generally received and believed , and that worthily , to be pure and infallible Testimonies of Truth , without any mixture of humane weakness , error or mistake , as they were originally writ and continue at this day ; as to the main , and giving sufficient evidence and witness to necessary Truths , which we are not bound to believe equally concerning any other writings , as being wholly and throughout Infallible , and therefore may take leave to question them , and accordingly as we find them to agree or disagree with the said publick Standard of the Scriptures Testimony to receive or reject them , in part or in whole . And admitting or granting that many Testimonies of Good and Holy Men , their Preaching , Praying and Writing , should wholly agree to the Scriptures Testimony , and that they have also proceeded from a measure of the same Spirit , purely and without all mixture , yet they are not to be made equal with that which by the Appointment of God , and general consent of Christians , is made the publick Standard of Truth : As in respect of an outward Testimony , for in all Cities and Corporations the publick Standard of Weights and Measures is of greater and more Authority , than any others however so just and agreeable to them . And this Objection hath no more force or weight against Preaching and Praying by Divine Inspiration now , than it had Two or Three Hundred Years after the Birth of Christ , when it is generally confessed the gift of Preaching and Praying by the Immediate Inspiration of the Spirit , did remain in the Church , and yet their words were not held equal to the Scripture in that day . And tho we may not add our Words and Testimonies ( the purest of them ) to be any part of Scripture , yet we dare not be so Presumptuous as to say , there never was , nor ever shall be more Scripture , than what we have at present ; for it is probable more of equal Authority with what we have , hath been , but is lost , and possibly some judged Apocryphal ; by one sort may be of equal Authority and value with God , and other good men , with other parts of Scripture that are acknowledged . Neither are all Christians yet agreed upon the number of the Books of Scripture , but it sufficeth that so much is generally agreed upon , as is sufficient to be a publick Standard . And lastly this Objection can be equally retorted upon the makers of it : For they do hold , That all the Words in their Set Forms of Prayer , are either plain express Scripture Words , or deduced and deduceable from them , by just and necessary consequence of Truth , and what is so deduced , are the real Commands and of Oracles God ; as they ( or at lest as most of them ) say ; as in the example of Infant Baptism , which they hold to be a command of God , consequently a Divine Oracle , and yet they confess it is no where expressed in Scripture , but only by consequence deduced from it ; the which notwithstanding is justly denyed by many to be any firm or sure consequence of Scripture . And if none of their set Forms of Prayer have come originally , no not in the least measure from the Spirit of God in those who Penned them , it seemeth a great derogation to those Prayers , and to render them of small value with the People ; therefore such who use this Objection against us , should take heed lest they derogate from their own Prayers , and so fall under the censure of their own Brethren . But perhaps some will acknowledg , that the Spirit helped those who Penned these set Forms of Prayer , not only by exciting or moving their affections , but also by working upon their Understandings , and make them fruitful to conceive the matter or words of these Prayers , but not Immediately , or by an Immediate Divine Inspiration , as the Spirit wrought in David and others who preached and prayed by Immediate Inspiration , so as to make no use of their judgment and reason , to find out the matter , or chuse the words they expressed . To this I answer , that David , or any other of the Prophets and Apostles , when they were Immediately Inspired to Preach , or Pray , or Write , made no use of their Judgment and Reason , or other Faculties and Abilities of their Souls ; or that the Spirit of God which wrought in them , made no use of them , but as meer passive Subjects and Recipients , is a thing commonly alledged by those men , but no where proved , either from express Words of Scripture , nor from any just and necessary consequence therefrom . Yea the contrary is manifest from Scripture , that the Spirit of God wrought upon , and used the Understanding and Rational Faculties , and Abilities of the Prophets and Apostles , not as meer passive Instruments alwaies , or most frequently , but made them fruitful to work , and co-operate with him ; as Paul , who Preached and Prayed by Immediate Inspiration ( as they do confess ) said , That he had laboured more abundantly than the other Apostles : which was not a meer bodily labouring , but a travelling or labouring in Spirit more especially , wherein his Understanding and rational Faculties were concerned , as well as his Will and Affections , which is also clearly implied in his following words , Yet not I , but the Grace of God with me . So that it was not he alone , nor the Grace alone , but the Grace of God co-working with him , that caused this earnest and servent labouring in Paul's Soul. Nor is there any more reason to say , that the Understandings and Reasons of the Prophets and Apostles when they spoke by Immediate Revelation , were wholly passive , than to say , their Wills and Affections were wholly passive , or their Mouths and Tongues when they spoke . And the diversity of Stile in the Pen-men of the Scriptures ( which varieth not only according to the natural gifts and parts ( wherewith they were more or less endued ) but also according to their Education and Acquired Parts ) doth sufficiently show , they were not altogether passive . The stiles and manner of expression used by Isaiah , Paul and Luke , clearly show their Education , differing from the homely stile of Amos a Country-man , who said , He was no Prophet , nor the Son of a Prophet . Paul said he could Pray not only with the Spirit , but with the Understanding : meaning certainly that his Understanding might be active and fruitful , both to himself and others also . It 's true , the same Paul speaketh of a case , wherein the Spirit Prayeth , but the Understanding is unfruitful , as it happened at times when a man was so inspired and moved by the Holy Spirit , that he spake in an unknown Tongue , as appeareth from 1 Cor. 14. 13. Wherefore let him that speaketh in an unknown Tongue , pray that he may interpret . And in this case it is like , that as the Soul's Understanding was unfruitful , so it was unactive , and was used only by the Spirit , as a passive Instrument like a Pen in the Hand of a ready Writer : As when the outward Ear of a man receiveth the Voice of a strange Language , which he doth not understand . There are other cases also , wherein the Understanding and Rational Faculties of man may be laid aside , and not used by the Spirit of God , when he Immediately Inspireth him ; as when the highest and most noble Faculty of a Man's Soul or Mind is excited , and wholly imployed and exercised by the Spirit , which by some is called the Spirit of the Mind , by others the Visual or Intentive Faculty of the Soul , which seeth God as he is pleased to reveal himself ; and whereby a man hath a sense or perception of Divine or Spiritual things , without any use or exercise of his Understanding , Reason or Imagination , as in a Spiritual Rapture and extasie . But for most part the Understanding and Reason was used and imployed , yea and the Memory also , by the Prophets and Apostles , so as to remember what they had read or heard , and seasonably to apply it to the present occasion , when they spoke or writ by Immediate Revelation or Inspiration . For Immediate Revelation or Inspiration doth not exclude the use of means whether inward or outward , it only implyeth a most near and close , or intimate conjunction and union of the Spirits Operation with the Soul in the use of means , as well as when they are not so used : And Solomon , who is generally acknowledged to have writ both the Books of the Ecclesiastes and Proverbs , by Divine Immediate Inspiration and Revelation ; yet he saith , Eccles. 12. 10. He sought to find out acceptable words , &c. So that the Spirit of God made use of that Faculty or Ability of his Soul ( which is called by Logicians Invention ) as well as his Judgment ; not that he had any trouble or difficulty to find out those acceptable words , but the Spirit making his Understanding Fruitful with plenty of matter , and seasonable and suitable Words , he freely and without any trouble or disquiet of his mind , used such acceptable words . 6. It is Objected , That even they who pray ex empore by the Spirit in a Congregation of People , do stint or limit the Spirit in the Hearers , and their Understandings and Attensions , to consider what they who speak say , no less than if they heard a Set Form of Prayer read unto them . Answ. This is altogether denyed ; for first , the Spirit of God in one can never be thought to stint the same Spirit , or limit the operation thereof in another , or many , because the Spirit is the same in both , and doth ever accord and agree with it self in all its operations , and what it moveth the Speaker to Speak , it moveth and inclineth the Hearers to consider , and where true Unity is witnessed with one inward voice and cry of their Hearts , they speak the same things unto God , their Hearts at every Sentence , saying Amen , to what they feel and perceive to come from the Spirit of God in them who speak . Nor doth it hinder the understanding and attention of the Hearers , in being exercised towards the Spirit 's workings and openings in themselves : For many , yea and most times , what the Spirit speaks through one , doth excite the understandings of the Hearers into more faithfulness , so that they have more opened and revealed unto them by the Spirit , than what the Speakers words did import ; as oft also the like falleth out in Discoursing upon a natural subject , where the words do signifie more to some Hearer , than they do to the Speaker himself , exciting clearer and fuller notions or ideas of Truth in him : And thus even natural arts have been perfected , when the first Inventers had but some small beginnings ; others by those beginnings have been excited to find out more perfect things ; as the bringing of the first words of a Sentence to a man's Memory which he hath forgot , doth oft excite his Memory to remember the whole Sentence . Nor is the Mind of Man so strait or narrow , but it can well enough attend to what another Man sayeth in Preaching or Prayer , and also to what God inwardly doth suggest , or reveal unto him : And the liberty of the Hearers understandings and Spirits is manifest in this also , that after one has Prayed in words , if the same Spirit reveal any thing to be spoken in Preaching or Prayer by any of the Hearers , he is free to do it without giving any offence , which was the order prescribed by Paul , to the Church of Corinth . 7. It is Objected , That set Forms of Prayer are most for the edifications of the People , who by often hearing of the same Prayer can commit it to Memory , and so it passeth to the Understanding , and remaineth with them ; whereas extemporary Prayers pass away for most part , as a Sound , and are little remembred . Answ. This also is altogether denyed , viz. That set Forms of Prayer are most for the edification of the People ; for admitting or supposing that the Hearers commonly by oft hearing these set Forms had them all perfect in their Memory , yet it will not follow that they have a true understanding of them ; for men may and do remember many things which they do not understand . But again , either these set Forms of Prayer are few or many ; if few , they cannot give a large understanding to the People , if many , they cannot be well remembred by them , and if they were as many as would fill many Volumns , they cannot give so great occasion to edifie and inform the understanding , as these Prayers which proceed ex tempore , by the Inspiration of the Holy Spirit in Holy men , which must needs be many more , and containing much more matter , than the greatest Book of ever so many set Forms of Prayer can . For on this account it is as I reckon , why men are not tyed to set Forms of Preaching , but are allowed freely to exercise their gift , because that is more edifying to the People , than set Forms to Preach by would be unto them . And the same reason is as good concerning Praying as Preaching . And tho words of ex tempore Prayer without the Spirit , pass away as an empty transient sound , yet by and with the help of the Spirit both in speakers and hearers , they take impression both upon the understanding and memory of People , who are made tender and sensible : And tho all or most of the words spoke be not remembred , yet if they have that good effect to open the understanding , and work holy Affections in the Souls of People , it is sufficient to edification : For where a thing is well understood , a man needs not concern his memory much about it : As he who understandeth the reasons and grounds of rules and precepts of Art , he can practise the things belonging to that Art better with his understanding , without thinking on those rules , then he who only hath the rules of Art in his memory , but understandeth not the reasons and grounds of those rules . Nor can these forms be so edifying as extemporary Prayer by the true Spirit of God , because they cannot so universally in all particulars reach to the various states and conditions of Peoples Souls . And to say that all the various states of Peoples Souls , if there were a thousand of them , are comprehended under the words of those general set forms doth not satisfie . For as on the one account set forms are too few , and strait or narrow to reach all particular states , and seasonable times ; so if generals can serve , these set forms commonly used are too many ; because one only set form of Prayer contained in a few words may in general reach to all Peoples states , and surely none doth or can better do that , than the Prayer which Christ taught his Disciples . And if men deny that they have any assistance of the Spirit to help them to conceive these set forms of Prayer which they use , were it not better to collect together forms of Prayer out of the Old and New Testament , putting all these words and sentences together which are most to the same purpose , or if belonging to several purposes that have some fit connexion together ; and so the words of their Prayer would be pure Scripture words , without any mixture of the words of man's Wisdom , which are oft times very unsound . 8. They Object , That many who Pray extempore contradict one another in thrir Prayers , ask contrary things ; and therefore both such Prayers cannot be from the Spirit of God , which as it is one in Nature , so in Operations , ever agreeing and in unity with it self . Ans. The whole weight and stress of this Objection , lyeth upon Persons and Men , and not upon the Principle , to refute or refe● it in the least , and as for these who most commonly pray contrary one to another , they are such , who do not pretend or lay claim to pray by Divine Immediate Inspiration . But if both sides should lay claim thereunto , and yet contradict one another in their Preaching or Praying , it only proveth that the men are faulty , sometimes on the one side , and sometimes on the other , and sometimes they may be faulty and wrong on both sides , but the Principle remaineth still unblamable : nor hath this Objection more weight now than in the daies of the true Prophets of old , against whom the false Prophets both Preached and Prayed , and pretended to be also Divinely and Immediately Inspired , as well as the true . And lastly , This Objection can be well enough retorted , for they who pray by Set Forms , may pray contrary one to the other . The Greek and Latine Churches had both Set Forms of Prayer , and prayed one against another , as well as preached , when that great Zeal and Schism came to be between them . And how many Preach against one another , who pretend to Scripture and good Reason , and also to good Literature , which yet is no just reflection on any of these three things , but only on the Men or Persons , who abuse them . 9. It is objected , That Paul in his Epistles used the same Forms of Salutations and Prayers , both at the beginning and end of them frequently , and therefore he could not be against Set Forms , who used them so much himself , as Grace , Mercy and Peace from God our Father , and the Lord Iesus Christ , at the beginning of divers of them , and at the end , Grace be with you , &c. Answ. These little short Forms , being ( as is already said upon another occasion ) expressions and significations of the Prayer of Aspiration and Affection , and not of that called Discursive Prayer , which require divers Sentences , do not infer that Set Forms may be used in Discursive Prayer . For when the Heart and Affection is earnestly and zealously bent and moved to desire one only thing , it may be expressed in one Sentence , and as oft as that Affection is renewed , the expression of it in the same Sentence , as it freely ariseth in the Heart , may be renewed also : but men find it not so in Discursive Prayer , or other Discursive Exercises . As when men at this day commonly write Epistles one to another , they retain some little common Forms of Salutation , at the beginning and end of their Epistles , which are commodious and not thought strange not disliked . But if a Man , yea , if a School-boy at School , should alwaies write to his Father or Kindred , the same words throughout , without any alteration , they would say he were a fool and void of understanding , to be so barren as to have no new matter in his Epistles , even when daily occasion is given . 10. It is Objected , That God is not delighted with variety of words , and novelty of matter and method in new stiles , and flourishes of Tropes and Figures , and is far unlike those squeemish Stomacks , or delicious and lustful Appetites , who every day seeketh after variety of Dishes , or else they cannot be satisfied ; at being the Heart that he requireth . Answ. It is true , God is not delighted with variety of Words and Sentences as Man is , or after the manner of Men : but yet , he requireth that every man make use of the Graces and Gifts which he hath given him ; and they being the works of God , and proceeding from him , he may be said to delight in them , and in their manifold Variety , as he doth in all his other Works , altho not after the manner of men , yet after such a way and manner , as becometh his infinite Greatness and Perfection . And tho it be the Heart that God mainly requireth and regardeth ; yet he commandeth us to love and serve him , with our whole man , which is our reasonable service ; and we are to love him with all our Understanding , as well as Heart , as the Scripture saith , and the best and most fruitful part of our Understanding ; and all the Gifts belonging to it , our Judgment , Reason , and Elocution , may and ought to be employed in his Service , and in this particular Service of Praver , as Holy Men of old , who used their Understanding and Reason , and such Elocution also and variety of Expressions , as God had given them : and so ought every Man to do , as the Spirit of the Lord leads him , and works upon him ; and those Gifts he has given him without affection or stretching and straining beyond his measure . And tho we find no affected or artificial Eloquence in Words of Man's Wisdom , which is carnal and from below , yet a true Eloquence and excellency of Speech is to be found in many places of Scripture , both in the Preachings and Prayers of the Lords Servants that stand on Record , far surpassing all the Eloquence that either the Masters or Disciples of that artificial Eloquence , so much admired in the World , ever arrived or ever can arrive at , meerly as such . And likewise the same Argument may be retorted , in respect of using any words at all in Prayer , whether extempore or by Set Forms , because to speak properly God is not moved by any words , and hath need of them , who knoweth all oue most secret Thoughts and Desires without words . And if it be said that words are used to Men , because they have a leisure to excite their affections ; then I say , and variety of words with new matter , as the Heart of Man conceiveth them by the help of the Spirit hath the like service , and that more effectually , as abundant experience doth prove ; then Set Forms of Prayer , read out of a Book , especially when the Reading is accounted Prayer , whereof we find no instance in Scripture , that ever at any time Reading was accounted Prayer , though Prayer of the Heart and Affection may and oft doth follow and accompany serious Reading and Hearing . 11. They Object , That Solomon forbids men to be rash with their mouth , or to let their Heart be hasty to utter any thing before God ; for God ( saith he ) is in Heaven , and thou upon Earth , therefore let thy words be few . Answ. But he doth not conclude , therefore let thy Prayer be in a Set Form of Words . For here only he reproveth vain Repetitions , and the Pharisaical Spirit , which thought to be heard for their much speaking , as Christ did also reprove the same . And certainly Solomon was far from forbidding all extemporary Prayer , in these words , Eccles. 5. 2. Which may very well be conceived in few words as well as marry ; for he used it himself at the Dedication of the Temple , as at other times , although I shall willingly grant , that ex tempore Prayer without the Spirit ( where the mind of man irreverently rambleth and wandreth into airy Imaginations ) is here and every where else forbidden in Scripture : And wheras some also except against ex tempore Prayer , as being monstrous like , because of the smalness or shortness of time , betwixt the conception and birth of that kind of Prayers ; however this argument may be used against ex tempore Praying without the Spirit , that can have no place against Praying by the Spirit , unless such Objectors will also cry out against the ex tempore Prayers made by the Prophets and Apostles of old , as being monstrous or Monsters on that account ; but I hope they will be more sober . And tho in some respect the time be very short , as perhaps a moment or instant betwixt the conception and birth of Prayer , as to the words or expressions , yet the Substance and Root of Prayer , wherein the very Essence and Life of true Prayer doth chiefly consist , is long time conceived in the Soul , before its outward Birth or Expression in the Mouth , and is a constant abiding thing in the Soul. 12. Many who pretend to pray by the Spirit , and have used , or do as yet use ex tempore Prayer , discover many weaknesses in those Prayers , as vain Repetitions , impertinent Sayings , light and airy Phrases , and unsound Matter and Expressions , to the causing many People to abhor the Sacrifices , rather than to be piously and religiously affected with those Prayers . And seeing few , if any have a Spiritual Gift of Praying ex tempore , with words conceived by the help of the Spirit ; and that yet publick Prayers in Congregations and Assemblies of People are necessary ; is it not better to use Set Forms of Prayer in sound Words , then to adventure on ex tempore Prayer without the Spirit . Answ. As for all these weaknesses , which Men have discovered or may discover in ex tempore Praying , they reflect , as is said , upon the Men , but not upon the Principle . And when most of these Weaknesses have appeared , it is in Men , who pray without any pretence unto immediate Inspiration of the Spirit , or belief that they have it : and such Men , I confess , should lay aside their ex tempore Praying , and wait upon the Spirit of God , to receive help from him to pray , first believing that it is to be received , as it is waited for . And these also who pretend to pray by the Spirit , and yet do nothing so , but are meerly guided by their floating and airy Fancies and Imaginations , should desist from such a practice , and come with silence both outward and inward , and in the same wait for the true Spirit of Prayer to help their infirmities , whether with Sighs and Groans that cannot be expressed , or with distinct and audible expressions . But surely , these who indeed pray by the Spirit , keeping close and chastly to the same throughout , from first to last , bewray none of these Weaknesses ; and though they may use Repetitions , yet if the Spirit move to use them , and that there be any vertue or savour of Life in them , they are not vain but profitable , and like the warbling Notes , repeated Sounds of a skilful Musician , in a musical Descant , which rendred the method more sweet and pleasing ; and such serious , grave , and weighty Repetitions we find oft in the Psalms of David . And these also who use Set Forms of Prayer , have need that they use not vain Repetitions ; for some who have heard these Set Forms , have been as much disgusted and offended with the many Repetitions they find there , as others with those elsewhere . Now it may at times happen , that a man may be partly assisted and helped by the Holy Spirit to conceive words of Prayer , and good and servent Affections , and yet through Humane Weakness , may discover some frailty in his Prayer , who yet is not altogether to be rejected or discouraged . But great care ought to be had by all , who make mention of the Name of the Lord , that they bring forth nothing but that which is pure and without mixture , even a pure Offering and Sacrifice unto the Lord , who is pure . And suppose few or none , in many places or Congregations , have the Spiritual Gift of praying ex tempore , by the Spirit helping them to conceive the words of Prayer , yet there is no need of praying by a Set Form ; for if the Principle and Doctrine of Truth , were once received and believed , that God giveth his assistance by his Spirit to all who desire it , and whom he thinks worthy of it , or fit to bestow it on , for the edification of others , to pray ex tempore , with words truly edifying , quickening and refreshing , as People did but wait a little time in sincerity for such a Divine Gift , it would be given to a sufficient number of them , and until it be given it is better to pray with affection of Heart , though without all words , and wait in silence for a further gift and measure of the Spirit , then to be rash or hasty to pray without the Spirit , either ex tempore or in a Set Form. And to help the weaknesses of many who cannot bear well long , or much silence , such as are serious and best affected , as they find a freedom and liberty in the Lord , may read unto the People , or unto their Families , the Holy Scriptures , which was an ancient custom in the Primitive Church ; but that Reading is not to be used as Prayer or Worship , but only as a mean to excite Prayer and good Affections and Defires in them , as it pleaseth the Lord to concur and give his Blessing unto the same , and also for Information and Doctrine . What is there said all along in this Treatise of Praying by the Spirit , helping to conceive the words of Prayer , is also to be understood of Singing and Praising God with a Psalm ; and the Reasons and Arguments drawn from Scripture for the one serve equally for the other ; for all Singing and Praising with a Psalm or Psalms , in Gospel times , was a Spiritual Gift , as is clear in the Church of Corinth , when some had a Psalm to utter or express in words ( and others went along with them in Unity of Spirit , making Melody in the Heart , though not a● audible noise , pronouncing the same words ) as some had a Doctrin and some a Revelation , some an Interpretation , 1 Cor. 14. 26. THE END . Notes, typically marginal, from the original text Notes for div A47146-e3530 ☞ 
A49717	----	A summarie of devotions compiled and used by Dr William Laud, sometime Ld Arch-bishop of Canterbvry now published according to the copy written with his own hand and reserved in the archives of St. John Baptist's Colledge Library in Oxon. Laud, William, 1573-1645. 1667 Approx. 236 KB of XML-encoded text transcribed from 168 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A49717 Wing L600 ESTC R27458 09863718 ocm 09863718 44285 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49717) Transcribed from: (Early English Books Online ; image set 44285) Images scanned from microfilm: (Early English books, 1641-1700 ; 1362:9) A summarie of devotions compiled and used by Dr William Laud, sometime Ld Arch-bishop of Canterbvry now published according to the copy written with his own hand and reserved in the archives of St. John Baptist's Colledge Library in Oxon. Laud, William, 1573-1645. 333 [i.e. 331] p. Printed by William Hall, Oxford : 1667. Includes text in English and Latin. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer-books. Devotional exercises. 2002-01 TCP Assigned for keying and markup 2002-02 SPi Global Keyed and coded from ProQuest page images 2002-10 John Latta Sampled and proofread 2002-10 John Latta Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion A SUMMARIE OF DEVOTIONS , Compiled and Used by Dr WILLIAM LAUD , Sometime L d Arch-Bishop of CANTERBVRY . Now Published according to the Copy written with his own hand , and reserved in the Archives of Baptist's Colledge Library in OXON . OXFORD , Printed by William Hall , Anno Dom. 1667. Imprimatur , GILBERTUS CANT . Dat. Lambethae Dec. 12. 1666. Imprimatur , IOHAN . FELL . Vicecan . Oxon. Dec. 28. 1666. Et Conversus vivificasti me . Psal : 70. 20. O Come hither and hearken all ye that fear God , and I will tell you what he hath done for my Soul. Psal. 66. 16. Pater noster Laesus est , sed Pater . Qui es in Coelis Eminenter , non Inclusive . Sanctificetur In me , per me , super me . Nomen tuum . Patris in nobis , ut simus filii Patris nostri . Adveniat Regnum tuum . Ut destruatur Regnum Peccati , per quod regnant Mors & Diabolus . Fiat voluntas tua , sicut in Caelo , & in Terra . In me , qui sum Terra , sicut a sanctis Angelis . Panem Super Caelestem & Corporeum . Nostrum Proprium , licite acquisitum . Quotidianum da nobis hodie . Pro quotidiana necessitate . Et remitte nobis debita , sicut &c. Talenta dimitte nobis Minuta remittentibus . Et ne nos inducas in tentationē : Nec sinas intrare ductos pronosque . Sed libera nos a Mal● . Ab authore mali extra nos , Diabolo & Mundo ; Intra nos , Nobisipsis : Et a malo Culpae , per Gratiam ; Poenae , per Misericordiam : Omni , per Pacē . Quia tuum est Regnum Potentia Absolutum in se , Independens ab aliis . Gloria : Circumfulgens omnia & in omnibus . Tuum . Et a Te , & per Te , & ad Te , in gloria & salute servorum tuorum AMEN . OUr Father , which art in Heaven , 1. Hallowed be thy Name . 2. Thy Kingdome come . 3. Thy Will be done in Earth , as it is in Heaven . 4. Give us this day our daily bread . 5. And forgive us our trespasses , as we forgive them that trespass against us . 6. And lead us not into temptation . 7. But deliver us from evil . For thine is the Kingdome , the Power , and the Glory , for ever and ever . Amen . Symbolum Apostolicum divisum in Articulos . 1 I Believe in God the Father Almighty , maker of Heaven and Earth . 2. And in Iesus Christ , his only Son our Lord. 3. Who was conceived by the Holy Ghost , born of the Virgin Mary . 4. He suffered under Pontius Pilate , was crucified , dead , and buried . 5. He descended into Hell , the third day he rose again from the dead . 6. He ascended into Heaven , and sitteth on the right hand of God the Father Almighty . 7. From thence he shall come to judge the Quick and the Dead . 8. I believe in the Holy Ghost . 9. The Holy Catholicke Church , The Communion of Saints . 10. The Forgiveness of Sins . 11. The Resurrection of the Body : 12. And the Life Everlasting . AMEN . Officium Quotidianum . In nomine Patris , & Filii , & Spiritus Sancti . AMEN . O Lord , I am risen up , and fallen prostrate before thee : Prevent me , I beseech thee , in all my doings with thy most gracious● Favour , and further me with thy continual Help ; that in all my Works begun , continued , and ended in thee , I may glorifie thy Holy Name , and finally by thy mercy obtain Everlasting Life , through Iesus Christ our Lord. Amen . ALmighty God and most Merciful Father , all Merciful , Mercy it selfe ; I have erred wittingly , and strayed willingly , nay Runne from thy wayes , more like an untamed Heifer , then a lost or wandring Sheep . I have followed too much , even altogether , the absurd devices and brutish desires of my own heart . I have offended against , nay been offended at thy holy , most holy Lawes . I have left undone , not done at all , those things which I ought to have done . And I have done , done nothing else , but those things which I ought not to have done . And there is no health , no hope of health in me . But thou , O Lord , have mercy upon me , miserable , most miserable sinner , the greatest sinner , and most unthankfull for so great Grace . Spare me , and them all , O God , which confess their faults . Restore me , and all them that be penitent , that desire to be penitent , that wish they were , would be glad if they were so , that fear they are not enough , and are sorry they are no more : For this is according to thy Promises , most pretious , most gratious , most sweet Promises , declared unto mankind in Christ Iesu our Lord. Grant therefore , O most merciful Father , for his sake , who is our Redeemer , Advocate , Author and Finisher of our Faith , our Propitiation , Righteousness , and Justification ; that I and all Penitents may hereafter live a Godly , Righteous , and Sober life , to the Glory of thy Holy Name , and the Salvation of our own Souls . Amen . O Eternal God and merciful Father ; Pardon , I beseech thee , all the Sins , Omissions , and Commissions , Thoughts , Words , and Deeds , by which I have provoked thee unto anger , from the time of my Birth to this present moment : That no one , nor all of my sins together , may ever be able to cry oftner or lowder in thine ears for vengeance , then the Cry of my Prayers may ascend up unto thee for mercy and for forgiveness , and obtain that they sue for . Particularly I humbly beseech thee , forgive unto me my Great and my Clamorous sins , such as are , &c. O Lord , against Heaven , and against Thee have I sinned , and committed foule Transgressions in thy sight , but I beseech thee wipe them all out of the Book of Remembrances which thou hast written , through Iesus Christ our Lord and only Saviour . Amen . GIve unto me , O Lord , I humbly beseech thee , a wise , a sober , a patient , an understanding , a devout , a religious , a couragious Heart : Chast , and temperate reynes , and thoughts : A soul full of devotion to do thee service , strength against all temptations , especially the temptations of &c. Through Iesus Christ our Lord. Amen . O Lord , I give thee humble and hearty thanks , ( increase my thankfulness , I beseech thee ) for all benefits and blessings both Spiritual and Temporal , which in the riches of thy great mercy thou hast liberally powred down upon me , but especially Spiritual . Lord , let me not live , but to praise and magnify Thee and thy glorious Name . Particularly I give thee most unseigned thanks for my preservation from the time of my birth to this present moment ; for &c. For bringing me safe to the beginning of this day , in which and all the days of my life , I beseech thee , preserve me from sin , and from danger , in Soul , and in Body , that all my thoughts , words , and works may tend to the honour and glory of thy Name , the good of thy Church , the discharge of my Duty , the salvation of my Soul in the day of my appearance and account to be made before thee , through Iesus Christ , our only Saviour and Redeemer . Amen . O Eternal God and merciful Father , I humbly beseech thee , Bless thy Holy Catholick Church , wheresoever spread upon the face of the whole Earth : Good Lord● , purge it from all Atheisme , Heresy , Schisme , Superstition , Factious maintenance of Groundless Opinions ; that one Faith , one Lord , one Baptisme may in all places be uniformly professed , as thy Church is , and can be but one . And grant , Good Lord , that I may be , and continue a faithful , living , and a working member under Christ the Head , in that Church the Body , all the dayes of my life , and through the hour of my death , through the Merits , and by the Grace of the same Iesus Christ , our Lord and only Saviour . Amen . O Merciful God , bless this Particular Church , in which I live : make it and all the members of it sound in Faith , and holy in Life , that they may Serve thee , and thou Bless them , through Iesus Christ our Lord. Amen . LOrd , bless our most gratious Soveraigne , treasure up in Him all thy hidden Blessings ; make him , and keep him a devoted Servant to Thee , a constant Patron of the Church and Truth , that He may live long , and be full of honourable success all his daies , in his Person , in his Actions , in his Queen , in his Children , in his Servants , in his People , and crown'd with Glory after life , and in that good time that shall be best both for Him and Us , make him a joyful Father of happy and successful Children : Under him bless the whole State Ecclesiastical and Civil , that Righteousness and Peace may kiss each other , and we serve and honour thee for ever . Amen . GOod Lord , bless all the places to which thou hast made me have any nearer Reference , the place where I was borne , &c : Every Soul contained in any of these . All my Friends , Kindred , Acquaintance , any unto whom thou hast made me any way beholding ; especially my nearer and my bosom Friends , Dr , &c. All those &c. Lord I beseech thee , forgive me and them all our sins , and continue us thy servants both in Life and Death . Amen . GRacious Father , bless my Servants and make them thine . Give them Grace to serve thee first , then me with Faithfulness , Soberness , and Diligence : Make me ever willing , and in some measure able to repay unto them the time and the strength , which they either have or shall spend to do me Service , even for Iesus Christ his sake . Amen . O Lord , bless all the Afflicted members of the body of thy Son , wheresoever , howsoever afflicted ; Send them constant Patience or speedy Deliverance , as seems best to thee and is best for them , according to their several wants and necessities whatsoever ; ( particularly , &c. ) And do unto them according to all those mercies , which I would or should desire thou shouldst shew to my own Soul , if at any time thou shalt be pleased to make my estate as their's is at this present . And , O Lord , be merciful . Amen . BLessed Father , bless all sorts of men in their Particulars ; mine Enemies with the Forgiveness of sins : Turn their hearts that they may no longer hate thy Servant , and if they will not be turned , deliver me not over I beseech thee into their Power . And next after the Salvation of my Soul , I humbly beg it , deliver me not into the hands of men , to the shame or scorne of the World. Amen . O Domine Jesu ! Da quod jabes , & jube quod vis . Facias animam meam paratam in adventum tuum , veni quando vis . Des mihi ad minimum sufficientem , si placet pacatissimam patientiam , & veni quomodo vis , O Tu , qui Salus es omnium sperantium in Te. Et in super interpone obsecro , O Domine Jesu , Mortem , Crucem , Passionem , Meritum & Sanguinem tuum inter Iudicium tuum & Animam meam , nunc & semper , & praecipue in hora mortis meae . Quae mors ( obnixe precor ) nunquam sit subitanea , nunquam adveniat & inveniat me imparatum ; nunquam ita adveniendo saeviat , quin ut retineam Fidem , Spem , & Charitatem , memoriam & intellectum Sanum usque ad extremum halitum . Et esto mihi in Deum Protectorem . Des peccatis meis Misericordiam & Veniam , Ecclesiae tuae Pacem & Concordiam , mihi peccatorum primo Gratiam in hac vita & Gloriam in futura . Ita , ita venias , O Domine Jesu , & miserere mei . Amen . Lord , here I am , do with me as seems best in thine own eyes ; only give mee , I humbly beseech thee , a Penitent and a Patient spirit to expect thee . Amen . Lord make my Service acceptable to thee while I live , and my Soul ready for thee when I die . Amen . Our Father , which art in Heaven , &c. SUNDAY . O Lord , by thy mercy I am risen out of my Grave where I might have slept in death , but that thou preservedst me . Make it , I beseech thee , a Resurrection to Grace in this Life , and to Glory in the Life to come , through Iesus Christ , who merited both for us . Amen . This day by the Resurrection of thy Son our blessed Saviour was made Holy to us : Give me that Grace that I may keep it Holy to thee , through Iesus Christ. Amen . O send out thy Light an● thy Truth that they may lead me , and bring me unto thy holy Hill , and to thy Dwelling ; that I may goe unto the Altar of thee , O my God , even the God of my joy and gladness , and give thanks unto thee . Amen . Almighty and everlasting God , who governest all things both in Heaven and Earth ; Mercifully hear my supplications for my selfe and all thy people : & grant us thy peace all the days of our life , even for Iesus Christ his sake . Amen . Almighty God , I humbly beseech thee , give me grace to cast away the works of darkness , and to put on the Armour of light now in the time of this mortal life , ( in which thy Son Christ Iesus came to visit us in great humility ; ) that in the last day , when he shall come again in his glorious Majesty , to judge both the quick and the dead , I with all thy faithfull servants may rise up to the life immortal , through him who liveth and reigneth with thee and the Holy Ghost , now and for ever . Amen . Blessed God , which hast caused all holy Scriptures to be written for our learning ; Grant unto me and all Christians , that we may in such wise hear , read , mark , learn , and inwardly digest them , that by patience and comfort thereof , we may embrace and ever hold fast the blessed hope of everlasting Life , which thou hast given us in our Saviour Iesus Christ. Amen . Lord , I humbly beseech thee , raise up thy power and come among us , and with great might succour us : that whereas by our Sins we are sore let and hindered , thy bountiful Grace and Mercy , through the satisfaction of thy Son our Lord , may ●peedily deliver us ; To whom , with Thee and the Holy Ghost , be all honor and glory , world without end . Amen . Lord , let thine Angels tarry round about me , and deliver me : that I may tast and see how gracious thou my Lord art , and how blessed the man is that trusteth in thee ; through Iesus Christ our Lord. Amen . I will wait for thy loving-kindness , O God , in the midst of thy Temple , and there will I praise thee . Amen . Lord , let me behold thee in thy Sanctuary , and there see thy Power and Glory . For thy loving-kindness is better then life , therefore my lips shall praise thee . Thus will I magnifie thee all my life , and lift up my hands in thy Name . O! satisfie me with that Riches of Mercy which is in Iesus Christ our Lord. Amen . O how amiable are thy Dwellings , thou Lord of Hosts ? My Soul hath a desire and a longing to enter into the Courts of thee , O Lord ; my heart and my flesh rejoyceth in thee , O merciful God. Amen . Lord , I humbly beseech thee to hear and accept my prayers for my self , and for thy people which call upon thee ; and grant that we may perfectly know what things we ought to do , and also have grace and power faithfully to fulfil the same , through Iesus Christ our Lord. Amen . Almighty & everlasting God , mercifully look upon all my infirmities ; and in all dangers and adversities , stretch out thy right hand to help and defend me , through Iesus Christ our Lord. Amen . God , thou which knowest us to be set in the midst of so many and great dangers , that for mans frailty we cannot always stand upright ; Grant , I most humbly beseech thee , to me the health of body and soul , that all those things which I suffer for sin , I may by thy help well pass and overcome , through Iesus Christ our Lord. Amen . O Lord , the sun is at height for this day upon me , but lift up the light of thy countenance , and I shall be whole . Make all darkness and spiritual shadows short upon me , and shorter in me , through Iesus Christ our Lord. Amen . Who can tell how oft he offendeth , O cleanse thou me from my Secret sins ; Keep me also , O Lord , from Presumptuous sins , least they get the Dominion over me : And keep me innocent from the Great offence , I humbly beseech thee . Amen . Blessed are they that dwell in thy house , they will be alway praising thee . Blessed is the man whose strength is in thee , in whose heart are thy ways . Lord , thus bless the heart of thy servant , ●or Iesus Christ his sake . Amen . O Sancta , adoranda , & longanimis Trinitas ! Longanimis enim es , quae eos a quibus scinderis , tam diu toleras . O Trinitas , cujus ego ut cultor ac minime fictus praeco essem , jam pridem dignus habitus sum : O Trinitas omnibus aliquando vel per Illuminationem vel per Poenam agnoscenda ! Oro te , ut hos quoque qui nunc contumeliis te afficiunt , adoratores accipias , ne quisquam vel ex minimis pereat ; Et hoc , etiamsi mihi propterea aliqua Gratiae jactura facienda sit . Neque enim tantum dicere audeo , quantum Apostolus . Concede autem hoc per & propter merita Jesu Christi Redemptoris nostri . Amen . ALmighty God , who through thine only begotten Son Iesus Christ , hast overcome Death , and opened to us the gate of Everlasting Life : I humbly beseech thee , that as by thy special grace preventing me , thou dost put into my mind good desires ; so by thy continuall help , I may bring the same to good effect , through Iesus Christ our Lord. Amen . ALmighty God , who hast given thine only Son to die for our Sins , and to rise again for our Justification ; Give me grace so to put away the leaven of Malice and all Wickedness , , that I may alwaies serve thee in p●reness of living and in truth , through Iesus Christ our Lord. Amen . Almighty God , who hast given thine only Son to be unto us both a Sacrifice for sin , and an Example of godly life ; Give me grace that I may always most thankfully receive that inestimable benefit , and also daily endeavour to follow the blessed steps of his most holy life , even for the same thy Son Iesus Christ his sake . Amen . LOrd give me that grace , that I may hold me still by thee , and abide patiently upon thee . That I may not grieve my self at the man whose way doth prosper , nor against him , that doth after evil counsels . That I may leave off from wrath , and let go displeasure , least I fret my self and be moved to do evil . Amen . Tribuat hic mihi Dominus , ut in me , pro me , fiat ignis consumens : & ardeat hoc igne cor meum in lumen aeternum mihi , ne eodem ardeat anima mea in poenam perennem ; per Jesum Christum Dominum nostrum . Amen . O Lord , make me like a green Olive-tree in thy house ; for I trust in thy tender mercy for ever : And I will alwais praise thee for that thou hast done , and hope in thy name for ever . Amen . O Lord , I beseech thee , make me remember how much more then other men I have need to call upon thee . My charge is great , and my strength little ; O give me grace to come often before thee , and to ask that help , which thou art readier to give then I to ask , through Iesus Christ our Lord. Amen . Have mercy upon mee , O Lord : Consider the troubles which I suffer of them that hate me , O thou which didst lift me up from the gates of death . Amen . O Lord , increase in me Faith & Devotion : replenish my heart with all goodness , and by thy great mercy keep me in the same . Give me godly zeal in prayer , true humility in prosperity , perfect patience in adversity , and continuall joy in the holy Ghost ; even for Iesus Christ his sake , my only Lord and Saviour . Amen . O God , who hast taught the hearts of thy faithful people by sending to them the Light of thy holy Spirit ; Grant me by the same Spirit to have a right judgment in all things , and evermore to rejoyce in his holy comfort , through the merits of Christ Iesus our Saviour , who liveth and reigneth with thee , in the unity of the same Spirit , one God world without end . Amen . Almighty & everlasting God , who hast given unto thy servants grace by the confession of true Faith to acknowledge the Glory of the Eternal Trinity , and in the power of the Divine Majesty to worship the Unity ; I humbly beseech thee , bless me also , that I may live in the stedfastness of this Faith , & through it be evermore defended from all Ghostly and Bodily dangers , for thy mercies sake who livest and reignest one God world without end . Amen . O My God , incline thine eare and hear , open thine eyes and see . O Lord forgive : O Lord consider and doe it , for thine own sake , O my God ; and for my Saviour Iesus Christ his sake . Amen . Lord let me not be afraid , though one be made rich , or though the glory of his house be increased : For he shall carry nothing away with him when he dieth , neither shal his pomp follow him . But ever make me afraid to offend thee . Amen . Mine eyes long sore for thy word , saying , When wilt thou comfort me ? Lord comfort me , for I am become like a bottle in the smoak ; yet let me not , I beseech thee , forget thy Law , even for Iesus Christ his sake . Amen . O Lord God , which seest that I put not my trust in any thing that I do ; Mercifully grant that I may be defended against all adversity , through Iesus Christ my Lord and only Saviour . Amen . O Lord , which hast taught us , that all our doings without Charity are nothing worth ; Send thy holy Ghost , and pour into my heart that most excellent gift of Charity , the very bond of Peace and all Vertues , without the which whosoever liveth is counted dead before thee : Grant this for thy only Son Iesus Christ his sake . Amen . O Lord , fill me with grace that I may fulfil all the service which I owe thee , through Iesus Christ our Lord. Amen . O Lord God , spare , I beseech thee : who shall raise up Iacob ? for he is small . Spare him therefore , O Lord ; spare thy people , spare me . Say unto my soul , thou hast repented of the evil intended , and it shall not be . Amen . Lord , when I am asleep , let me not be made afraid : but let my sleep be sweet , that I may be enabled to serve thee . Amen . Grant , I beseech thee , most Mercifull Father , that I who for my evil deeds am worthily punished , may by the comfort of thy grace be mercifully relieved , through Iesus Christ our only Lord and Saviour . Amen . COnsider & hear me , O Lord my God : Lighten mine eyes , that I sleep not in death . Amen . O Lord , thou hast proved and visited my heart , in the night season thou hast tried me : O blessed Father , purge me that thou mayst find no wickedness in me ; through Iesus Christ our Lord. Amen . O Lord , hear me , that seven times a day I may praise thee ; and be acquainted with that great peace , which they have that love thy Law. Amen . O Lord , from whom all good things do come ; Grant unto me thy humble servant , that by thy holy inspiration I may think those things that are good , and by thy merciful guiding may also perform the same , through our Lord Iesus Christ. Amen . MUNDAY . POnder my words , O Lord , consider my meditations . O hearken unto the voice of my calling , my King and my God ; for unto thee will I make my prayer . My voice shalt thou hear betimes , O Lord : early in the morning will I direct my prayer unto thee , and will look up . But make me remember , that thou art God , and hast no pleasure in wickedness , neither shall any evil dwell with thee . Amen . O Lord , bless me and I will sing unto thee , and praise thy Name , and be telling of thy salvation from day to day . Amen . O Lord , let counsell preserve me , and understanding keep me . Deliver me from the evil way , & from the man that speaketh froward things ; and from all such as leave the ways of Righteousness to walk in the ways of Darkness : even for Iesus Christ his sake . Amen . O Lord , I know the way of man is not in himself . It is not in man that walketh to direct his own steps . Therefore , O Lord , I beseech thee , make me know my way , and direct my steps to thy honour and my own salvation , through Iesus Christ our Lord. Amen . BE not wroth with me , O Lord , but spare me and have mercy upon me ; for thou wilt be merciful unto thy creature . O Lord , I and my Fathers have all had the same sickness : but , because of us that are sinners , thou shalt be called merciful ; through Iesus Christ our Lord. Amen . O Lord , guide me here with thy Counsell , and after that receive me into Glory . For whom have I in heaven but thee ? and there is none upon earth , that I desire in comparison of thee . O Lord preserve me in those longings after thee . Amen . O God , take from me the way of lying , and cause me to make much of thy Law , that I may chuse the way of Truth , and lay thy Iudgments before me : that I may stick unto thy Testimonies , and run the way of thy Commandements , when thou hast set my heart at liberty . Amen . O God , the strength of all them that trust in thee ; Mercifully accept my prayers : and because the weakness of mans nature can do no good thing without thee ; grant me the help of thy Grace , that inkeeping of thy commandements , I may please thee both in will and in deed , through Iesus Christ our Lord. Amen . O Lord , thou art just , and all thy ways are mercy and truth : thou judgest truly for ever ; remember me and look upon me : punish me not according to my sins or my ignorances , or my Fathers , which have sinned before thee : deal not with me according to my sins , but as seemeth best unto thee , O Lord my strength and my salvation . Amen . Lord , I acknowledge my wickedness , and the iniquity of my Fathers : we have sinned against thee , O Lord be merciful . Amen . Remember not Lord our offences , nor the offences of our forefathers ; neither take thou vengeance of our sins : spare us good Lord , spare thy people whom thou hast redeemed with thy most precious blood , and be not angry with us for ever . Amen . Lord , I beseech thee , mercifully to hear me : And as th●● hast given me an hearty desire to pray ; so grant that by thy mighty aid I may be defended both in soul and in body , through Iesus Christ our Lord. Amen . O Domine , accipe quaeso quas offero preces , dona quod rogo , excusa quod timeo : quia tu per Christum tuum es unica spes peccatorum , & per eum spero veniam delictorum . Amen . O Lord , be gratious unto me , and give me an heart to worship thee , and to do thy Will ; and open my heart in thy Law , and send me peace : hear my prayers , and be reconciled to me , and never forsake me in the time 〈◊〉 trouble , for Iesus Christ his sake . Amen . Remember me , O Lord , according to the favour that thou bearest unto thy people . O visit me with thy salvation , that I may see the felicity of thy chosen , and rejoyce in the gladness of thy people , and give thanks with thine inheritance . Amen . O God the Protector of all that trust in thee , without whom nothing is strong , nothing is holy ; Encrease and multiply upon me thy mercy , that thou being my ruler , and guide , I may so pass through things temporal , that I finally lose not the things eternall . Grant this , O heavenly Father , for Iesus Christ his sake . Amen . Grant , O Lord , that I may live in thy feare , dye in thy favour , rest in thy peace , rise in thy power , raigne in thy glory , for thy only beloved son's sake Iesus Christ our Lord. Amen . HEar , O Lord , consider my complaint , hearken unto my prayer , that goeth not out of feigned lips : and prevent me in mercy , before the Evening of my daies close up upon me ; even for Iesus Christ his sake . Amen . O Domine ! Oro te , ultra se infirmitas mea non tendat , sed loquatur hoc solum , in quo animae salus est . Neque in id stultitiae simul & impietatis unquam erumpam , ut omnipotentiae tuae & Sacramentorum arbiter esse velim . Neque permittas me erigere infirmitatis meae sensum ultra aut infinitatis tuae religiosam opinionem , aut significatam mihi aeternitatis tuae fidem . Amen . Illumina quaeso , Domine , tenebras nostras , & totius noctis hujus insidias a me & omnibus fidelibus tuis , ab animabus praecipue , sed & a corporibus nostris repelle propitius per Iesum Christum Dominum nostrum . Amen . O God , which hast prepared for them that love thee , such good things as pass mans understanding ; Pour into my heart such love towards thee , that I obeying thee in all things , may obtain thy promises , which exceed all that I can desire , through Iesus Christ our Lord. Amen . ENcline thine ear unto me , O Lord , and hearken unto my words . Shew thy marvellous loving-kindness , thou that art the Saviour of them that put their trust in thee . Keep me as the apple of thine eye , and hide me under the shadow of thy wings , even for Iesus Christ his sake . Amen . O Lord , I cry unto thee , let my prayer be set forth in thy sight as Incense , and the lifting up of my hands be an Evening Sacrifice , even for Iesus Christ his sake . Amen . The Lord is my Strength and my Shield , my heart hath trusted in him , and I am helped : therefore my heart danceth for joy , and in my song will I praise him . Amen . O Lord of all power and might , who art the Author and giver of all good things ; Graft in my heart the love of thy Name , increase in me true Religion , nourish me with all goodness , and of thy great mercy keep me in the same , through Iesus Christ our Lord. Amen . LOrd , let me know my end , and then umber of my daies ; that I may be certified how long I have to live . Behold , thou hast made my daies as it were a span long , and my age is even as nothing in respect of thee : and verily every man living is altogether vanity . For man walketh in a vain shadow , and disquieteth himself in vain : he heapeth up riches , and cannot tell , who shall gather them . And now , Lord , what is my hope ? truly my hope is even in thee . Deliver me from all mine offences and make me not a rebuke to the foolish , even for Iesus Christ his sake . Amen . O Domine ! Mea omnia & meipsum tibi dono offero , actionem & sermonem , quietem & silentium . Tantum me habeas & dūcas ; & manum & mentem & linguam , ad ea quae honesta sunt & tibi grata , moveas : & ab omnibus , a quibus abstinere praestat , abducas . Per & propter Jesum Christum Dominum nostrum . Amen . TUESDAY . LOrd , preserve me , that neither this day , nor any day of my life I may walk in the counsel of the ungodly , stand in the way of sinners , or sit down in the seat of the scornful ; but that my delight may be in thy Law , O Lord , and my exercise in it day and night . Amen . O Sol Iustitiae , Pater & Origo omnium , tuo sydere afflari reviviscere ●est , tuo foveri lumine proficere est , tuis accendi flammis perfici est , abs● te deseri perire est . O ter felices , quibus mitis & roscidus exoreris . Bees me , O Domine Jesu , lumine tuo , & discute nebulas ignorantiae meae , & caliginem peccatorum meorum : ut non aberrans a via mandatorum tuorum , te sequar in lumen aeternum , per teipsum unicum Salvatorem & Redemptorem meum . Amen . O Lord , thou art my Assurance ; I humbly beseech thee preserve my foot from taking , even for Iesus Christ his sake . Amen . O Lord , give me , I beseech thee , the spirit to think and do alwayes such things as be rightful ; that I who cannot be without thee , may by thee be able to live according to thy will , through Iesus Christ our Lord. Amen . O Lord , I lift up my soul to thee , my God , I have put my trust in thee : O let me not be confounded , neither let mine enemies triumph over me . Shew me thy waies , O God : & teach me thy paths . Lead me forth in thy truth , and learn me : for thou art the God of my salvation ; in thee is my hope all the day long . Call to remembrance , O Lord , thy tender mercies and thy loving kindness , which hath been ever of old . O remember not the sins and offences of my youth , or my riper age : but according to thy mercy think thou upon me , O Lord , of thy goodness , and the merits of Iesus Christ my Saviour . Amen . Almighty God , who seest that we have no power of our selves to help our selves ; Keep me , I beseech thee , both outwardly in my body , and inwardly in my soul , that so I may be defended from all adversity which may happen to my body , and from all evil thoughts which my assault and hurt my soul , through Iesus Christ my Lord and only Saviour . Amen . HEarken unto my voice , O Lord , now I cry unto thee : have mercy upon me , and hear me . My heart hath talked of thee , Seek ye my face ; thy face , Lord , will I seek . O hide not thou thy face from me , nor cast thy servant away in displeasure . Thou hast been my succour , leave me not , neither forsake me , O God of my Salvation . Amen . At Evening , Morning , and at Noon day will I pray , and that instantly : Lord hear my voice . O deliver my Soul in peace from the practises that are against me . Amen . Let thy merciful ears , O Lord , be open to the prayers of me thy humble servant ; and that I may obtain my petitions , make me to ask such things as shall please thee , through Iesus Christ our Lord. Amen . LOrd , let me not be confounded , for I have called upon thee . O how plentiful is thy goodness , which thou hast laid up for them that fear thee , and that thou hast prepared for them that put their trust in thee , even before the sons of men ! Lord , I trust in thee , have mercy upon me . My tears have been my meat day and night , while they daily say unto me , Where is now thy God ? But let them have no cause to say it any more , even for Iesus Christ his sake . Amen . ALmighty God , which shewest to all men that are in errour , the light of thy truth , to the intent that they may return into the way of Righteousness ; Grant , I beseech thee , unto me and all them that are admitted into the Fellowship of Christs Religion , that we may eschew those things which are contrary to our profession , and follow all such things as are agreeable to the same , through Jesus Christ our Lord. Amen . O Domine Salvator , qui habes in potestate peccatum solvere , dicas mihi , oro , Exi de vinculis tuis , Exide nexibus peccatorum tuorum , & dicendo solve funes errorum meorum quibus circumdatus & ligatus sum . Etsi enim nequissimus sim omnium & detestabilis usu peccatorum , te tamen jubente liber ero . Amen . LOrd , give me grace that I may dwell under the defence of the most highest , and that I may abide under thy shadow , O thou Almighty : For thou art my hope and my strong hold ; in thee will I trust , through Jesus Christ our Lord. Amen . O God , thou which declarest thy Almighty power , most chiefly by shewing mercy and pity , Give unto me abundantly thy grace , that I running to thy promises , may be made partaker of thy heavenly treasure , through Iesus Christ our Lord. Amen . O God , thou art my hope and strength , a very present help in trouble ; Confirm me , that I may not fear , though the earth be moved , and the hills carried into the midst of the sea : though the waters thereof rage and swel , and the mountains shake at the tempest of the same . O be in the midst of my soul , and I shall never be moved . Amen . O Lord , look upon me , and be merciful unto me , as thou usest to do to those that fear thy Name , Order my steps in thy word , and so shall no wickedness have dominion over me . Amen . Almighty God , give unto me , I beseech thee , a full increase of faith , hope , and charity : And that I may obtein that which thou dost promise , make me love that which thou dost command , through Iesus Christ our Lord. Amen . LOrd , I call upon thee in the day of my trouble , in the night of my heaviness . O deliver me , and I will glorifie thee . Amen . O Lord correct me , but with judgement , not in thy anger , lest thou bring me to nothing . And grant that thy correction may amend me , and make me thine , through Iesus Christ our Lord. Amen . Respice me quoque , O Domine Jesu ! ut propria possim recognoscere peccata , & fletibus piis culpas solvere . Da quaeso lacrymas Petri : nolo laetitiam peccatoris . Utque hoc fiat , Respice tu , & des ut mihi etiam miserrimo peccatorum aliquis gallus cantet ; ut liberatus tibi cantem in secula seculorum . Amen . O Eternal God and merciful Father , grand , I humbly beseech thee , that I may love all those things which thou commandest , and desire that which thou dost promise , that among the sundry and manifold changes of the world , my heart may surely there be fixed , where true joys are to be found , through Iesus Christ our Lord. Amen . WEDNESDAY . O Lord , I have sinned , and dealt wickedly ; nay , offended in all thine Ordinances . Let thy wrath turn from me , for I am weak ; and hear my prayers , and deliver me for thine own sake , and the merits of my Saviour Iesus Christ. Amen . Gracious Father , without thee I can do nothing but sin ; nor can I confess it to have pardon but by thee . I was conceived and born in sin : And though thou didst wash me from that in the laver of Baptisme , yet I have since defiled my self again , and by many grievous actual sins , have made my self a sinner above all other men , considering the great measure of grace that thou hast given me . Lord , increase thy grace , and by it weaken first , and then cut off my resistance , that I may see , and confess , and hate , and forsake all my sins , and find mercy and salvation in the merits of my blessed Saviour Iesus Christ. Amen . O Lord , early this morning do I cry unto thee ; for in thy word is my trust . Hear me , O Lord , for Iesus Christ his sake . Amen . O Lord , let me hear thy loving kindness betimes in the morning , for in thee is my trust . O shew me the way that I should walk in this day , and all the daies of my life ; for I lift up my soul unto thee in the mercies of Jesus Christ. Amen . Deliver me , O Lord , from all mine offences , and make me not a rebuke to the foolish . For man walketh in a vain shadow , and disquieteth himself in vain . But Lord , what is my hope ? truly my hope is even in thee : And there let it still continue acceptable in Iesus Christ our Lord and only Saviour . Amen . O Lord , look upon me in mercy ; In the greater mercy , because the calling and place I am in , must give a stricter account to thee . Look therefore upon me , O Lord , but not till thou hast nailed my sins to the Cross of Christ : not till thou hast bathed me in the Blood of Christ : not till I have hid my self in the Wounds of Christ , that so the punishment , which should else overtake me , may pass over me : then look , and say unto my soul , I have forgiven thee ; and by the work of thy mercy in my soul make me feel it , through Iesus Christ our only Lord and Saviour . Amen . O Domine , qui magnos greges perficis , & parvos per gratiam auges , pro amplissima benignitate tua copiose me consolare , & gregem meum mecum & pasce & conserva : per Jesum Christum summum Pastorem , et Salvatorem nostrum . Amen . O Lord , plead thou my cause with them that strive with me , and fight against them that fight against me . Bring forth the spear , and stop the way against them that persecute me . Say unto my soul , I am thy Salvation . Even so . Amen . Give ear , O Lord , unto my Prayer , and ponder the voice of my humble desires . In the time of my trouble I will call upon thee ; for thou hearest me . Amen . Deliver my soul , O God , from lying lips , and from a deceitfull tongue . Amen . Keep me , O Lord , thy poor humble servant , with thy perpetual mercy : And because the frailtie of man without thee cannot but fall , preserve me ever by thy help , and lead me to all things profitable to my salvation , through Iesus Christ our Lord. Amen . O Lord , give me such grace as I may seek thee while thou mayest be found , and call upon thee while thou art near ; that I may detest and forsake the wickedness of my wayes , and the unrighteousness of my own imaginations : that I may return unto thee , and thou have mercy upon me in Iesus Christ my only Saviour and Redeemer . Amen . Teach me thy ways , O Lord , and I will walk in thy truth . O knit my heart unto thee , that I may fear thy Name . Amen . Lord , I beseech thee , grant that thy Grace may alway prevent and follow me , and make me continually to be given to all good works , through Iesus Christ our Lord. Amen . HAve mercy upon me , O God , after thy great● goodness , and according to the multitude of thy Mercies do away mine offences . Wash me throughly from my wickedness , and cleanse me from my sin : For I acknowledge my faults , and my sin is ever before me . But let not this Evening take from me the light of the Sun of Righteousness , Iesus Christ my Saviour . Amen . O Domine , exaudire dignare preces meas in beneplacito tuo . In●micum ab actibus meis & cogitationibus virtute tua expelle . Multiplica mihi fidem , guberna mentem , spirituales cogitationes concede ( super stratum vigilanti , ) & ad beatitudinem tuam perducito , per Jesum Christum Filium tuum , & Salvatorem nostrum . Amen . Lord , I beseech thee , give me grace to avoid the infections of the Devil , and with a pure heart and mind to follow thee the only true God , through Iesus Christ our Lord. Amen . LOrd , I offer up unto thee my Evening Sacrifice ; thy Sacrifice , even a troubled spirit , a broken and a contrite heart , which thou wilt not despise , in Iesus Christ our Lord. Amen . O Domine , supplex te oro , respice me , & purga mentem meam & cogitationes meas ab impuris concupiscentiis , & ab omni inquinamento carnis & spiritus , & ab omni diabolica operatione , per Jesum Christum Dominum nostrum . Amen . O Domine , ineffabilem misericordiam tuam clementer ostende , & simul exue me a peccatis quae commisi , & eripe me a poenis quas merui , per Christum Dominum nostrum . Amen . O God , for as much as without thee I am not able to please thee , grant that the working of thy mercy may in all things direct and rule my heart , through Iesus Christ our Lord. Amen . O Lord , give me that grace , that I may remember thee upon my Bed , and think upon thee when I am waking . Thou hast been my helper ; therefore under the shadow of thy wings I will hope to pass through the darkness of this night , in the comfort of Iesus Christ my Lord and only Saviour . Amen . O Lord , make mine eyes prevent the night watches , that I may be occupied in thy words . Amen . O Lord , thou which hast made the night for man to rest in , as well as the day to labour ; Grant , dear Father , that I may so take my bodily rest , that my soul may continually watch for my deliverance out of this mortal life . And that my sleep be not excessive , according to the insatiable desires of the flesh , but sufficient to relieve and maintain nature ; to live and serve thee in all sober and godly conversation , through the aid and assistance of Iesus Christ my only Lord and Saviour . Amen . THURSDAY . O Hold thou up my goings in thy paths , that my footsteps slip not . Amen . Subveni Domine mi Jesu , & accingere gladium tuum circa femur Potentissime . Omnium Potentissime egredere : Occide me in me , ut vivam in te , & desinant inimici persequi me . Amen . O God , thou art my God , early will I seek thee : My soul thirsteth for thee , my flesh longeth greatly after thee , in a barren and dry land , where no water is . O satisfie this thirst with thy freshest waters of comfort , in Iesus Christ our Lord. Amen . O Lord , have mercy upon me ; I have waited for thee : Be thou my arm in the morning , and my help in the time of trouble : that I may exalt thy Name which dwellest on high , that I may live in the stability of thy times , and that thy fear may be my treasure , even for Iesus Christ his sake . Amen . O Almighty God and merciful Father , grant , I beseech thee , that as I do believe thy only Son our Lord to have ascended into the heavens ; so I , and all thy faithful Servants , may in heart and mind thither ascend , and with thee continually dwel . Amen . O God , the King of glory , who hast exalted thine only Son Iesus Christ with great triumph into thy Kingdom in heaven , I beseech thee leave neither thy Church , nor my poor self comfortless ; but send us thy Holy Ghost to comfort us , and exalt us unto the same place , whither our Saviour Christ is gone before , who liveth and raigneth with thee , one God world without end . Amen . HEar my prayer , O God , and hide not thy self from my petition . Take heed unto me and hear me , how I mourn in my prayer and am vexed . Give me strength and comfort in thee , through Iesus Christ our Lord. Amen . O God , the proud are risen against me , and the Congregation of factious men have sought after my soul , and have not set thee before their eyes . But thou Lord God art full of compassion and mercy , long suffering , plenteous in goodness and truth . O turn thee then unto me , and have mercy upon me : shew some token upon me for good , that they which hate me may see it , and be ashamed , because thou Lord hast holpen me , and comforted me in Iesus Christ our Lord. Amen . Assist me mercifully , O Lord , in these , and all other my supplications and prayers , and dispose my ways towards the attainment of everlasting salvation , that among all the changes and chances of this mortal life , I may ever be defended by thy most gracious and ready help , through Iesus Christ our Lord. Amen . O Deliver me from them whose words are softer then butter , when they have war in their heart : And from them whose words are smoother then oyl , while they are very swords . Lord , I cast my burthen upon thee , that thou mayst sustain me , and not suffer me to fall for ever . Amen . Bless me , O Lord , when thou chastenest me , and teachest me in thy law ; that thou mayst give me patience in time of adversity , till the pit be digged up for the ungodly . O Lord , fail me not , neither forsake me , for I am part of thine Inheritance in Iesus Christ our Lord. Amen . Almighty and merciful God , of thy bountiful goodness keep me from all things that may hurt me ; that I being ready both in body and soul , may with a free heart accomplish those things that thou wouldest have done , through Iesus Christ our Lord. Amen . O AEterne Deus , quamdiu hic in terris sum , supplex oro , in quantum terrena mihi serviunt , doceant me esse Dominum suum , sed a te constitutum : In quantum molesta sunt , doceant me servire ●ibi Domino meo , cui dum non obtempero , illa in justam vindictam molesta esse solent : Ut sive illa mihi serviant , sive non , ego semper serviam tibi , in & per Jesum Christum Dominum nostrum . Amen . Hold not thy tongue , O God of my praise ; for the mouth of the ungodly , yea , and the mouth of the deceitful is opened upon me : And they have spoken against me with false tongues , they compassed me about also with words of hatred , and fought against me without a cause . But I give my self unto prayer ; Lord , forgive them , and hear me . Amen . O God which art the author of peace , and lover of concord , in knowledge of whom standeth our eternal life , whose service is perfect freedome ; defend me and all thy servants in all assaults of our enemies , that we surely trusting in thy defence , may not fear the power of any adversaries , through the might of Iesus Christ our Lord. Amen . DIc , ô Domine mi Jesu , doce , discā a te , quod doceam de te . Amen Deliver me , O Lord , from the man that is evil , and preserve me from the cruel man , which imagines mischief in his heart , and stirs up strife all the day long : The proud have laid a snare for me , and spread their net abroad with cords , and set traps in my way . Lord keep me from treacherous hands , and preserve me , that though they purpose , yet they may not be able to overthrow my goings , even for Iesus Christ his sake . Amen . O God , from whom all holy desires , all good counsels , and all just works do proceed : Give unto me , and all thy servants , that peace which the world cannot give , that both our hearts may be set to obey thy commandments , and also that by thee we being defended from the fear of our enemies , may pass our time in rest and quietness , through the merits of Iesus Christ our Saviour . Amen . HAve mercy upon me O God , have mercy upon me , for my soul trusteth in thee , and in the shadow of thy wings will I trust , till these and all other my afflictions be over-past . O send out thy mercy and truth upon me , even for Iesus Christ his sake . Amen . O Domine misericors qui ad cor altum non accedis , humilia animam meam . O tu , qui non videris nisi a mundis cordibus , veram cordis munditiem dato mibi . Sitio , O Domine , da arrham haereditatis futurae , saltem da guttam coelestis pluviae , qua refrigerare possim sitim meam , quia amore ardeo . Nec hoc peto , Domine , propter merita mea , indignissimus enim sum qui gustem ; sed pro misericordia tua , & meritis Salvatoris nostri Jesu Christi . Amen . Almighty God , vouchsafe , I beseech thee , to direct , sanctifie and govern both my heart and body in the wayes of thy Laws , and in the works of thy Commandments , that through thy mighty protection , both here and ever I may be preserved by night and by day , in body and in soul , through our Lord and Saviour Iesus Christ. Amen . O Lord , I cry unto thee , hearken unto me , O God. Thou holdest my eyes waking : I am so feeble that I cannot speak : And in the night season my soul refuseth comfort ; yet even then give me grace especially , that I may commune with mine own heart , and search out my spirits , and compose them in thee , that I may rise to serve thee . Amen . Da mihi , Domine , dormitum abeunti requiem corporis & animae . Custodi me a caliginoso peccati somno , ab omni tenebrosa & nocturna mollitie . Ignita maligni tela dolose in me vibrata extinguito . Rebelliones carnis meae reprimito . Et omnem terrenam & mundanam in me cogitationem sopito , per Jesum Christum Dominum nostrum . Amen . I humbly beseech thee , O Father , mercifully to look upon my infirmities ; and for the glory of thy Names sake , turn from me and the rest of thy servants , all those evils which we most justly have deserved : And grant that in all our troubles we may put our whole trust and confidence in thy mercy , and evermore serve thee in holiness and pureness of living , to thy honour and glory , through our only Mediator and Advocate , Iesus Christ our Lord. Amen . FRIDAY . DEus magne , Deus omnipotens , Deus summae bonitatis , quem inviolabilem & incorruptibilem credi & intelligi fas est ; Trina Unitas , quam Catholica Ecclesia colit , supplex oro , expertus in meipso misericordiam tuam , ne homines , cum quibus mihi a pueritia in omni victu fuit summa consensio , in tuo cultu a me dissentire permittas : nec vel me vel illos a veritate & salute , quae est in Christo Jesu . Amen . O Lord , I will call upon thee , and early shall my prayer come before thee . Lord , do not abhorre my soul , neither hide thy face from me , for Iesus Christ his sake . Amen . Lord , make me to have a perpetual fear and love of thy holy Name ; for thou never failest to help and govern them whom thou dost bring up in thy stedfast love . Grant this even for Iesus Christ his sake . Amen . Almighty and everlasting God , which of thy tender love towards man , hast sent our Saviour Iesus Christ , to take upon him our flesh , and to suffer death upon the cross , that all mankind should follow the example of his great humility : Mercifully grant that I may both follow the example of his patience , and be made partaker of his resurrection , through the same Iesus Christ our Lord. Amen . Almighty God , I humbly beseech thee graciously to behold thy Family , for the which our Lord Iesus Christ was content to be betrayed , and given up into the hands of wicked men , and to suffer death upon the cross , who liveth and reigneth with thee and the Holy Ghost , one God world without end . Amen . Almighty and everlasting God , by whose Spirit the whole body of the Church is governed and sanctified ; Receive these my supplications and prayers which I offer up before thee , for all estates of men in thy holy Church , that every member of the same , in his vocation , may truly and devoutly serve thee , through our Lord Iesus Christ. Amen . Diu est , O Domine , ex quo contra Haereses laboravi , & sum poene fatigatus . Veni Domine mi Jesu , praeliator fortissime , Princeps exercitus Domini , qui Diabolum vicisti & seculum : Apprehende arma & scutum , & exurge in adjutorium mihi . Amen . Deal with me , O God , according to thy Name ; for sweet is thy mercy . O deliver me , for I am helpless and poor , and my heart is wounded within me . Lord save my soul. Amen . Mine eyes are ever looking unto thee , O Lord ; O pluck my feet out of the net . Amen . Almighty God , who hast promised to hear the Petitions of them that ask in thy Son's Name , I beseech thee mercifully to incline thine ears to me , now that in his Name I make my prayers and supplications unto thee ; and grant that those things which I have faithfully asked according to thy will , may effectually be obtained , to the relief of my necessity , and to the setting forth of thy glory , through Iesus Christ our Lord. Amen . O Remember not my old sins , but have mercy upon me , & that soon , for I am come to great misery . Help me , O God of my salvation ; O deliver me , and be merciful unto my sins , for thy Names sake . Amen . Not unto us , O Lord , not unto us , but unto thy Name give the praise ; and that for thy loving mercy and for thy truths sake . Amen . O tu unus Deus Pater , & Fili , & Sancte Spiritus , qui unitam Deitatem nobis declarasti , & sacrosanctae solius Divinitatis indivisam gloriam revelasti , et perfectam Trinitatis tuae sempiternitatem demonstrasti ; Da mihi obsecro fidem et obedientiam in hac vita , & gloriam in futura , per & propter Redemptorem nostrum Jesum Christum . Amen . O Lord God of hosts , how long wilt thou be angry with thy poor servant that prayeth ? O turn me again , O God ; shew the light of thy countenance , and I shall be whole . Amen . Tibi gloria , tibi gloria , Domine ! Quanta apud te clementiae abyssus ? quanta patientiae copia ? En , qui nominis tui praetextu ex ignobilibus & obscuris clari & illustres effecti sunt , honore abutuntur , & contra te , qui honorem largitus es ; auden●que non audenda in sacro sancta mysteria tua injurii . Probos quantum possunt extrudunt , ut homines perditis moribus praediti summa cum quiete & licentia conturbent omnia . O Domine , exurge adjuva Ecclesiam tuam , & ne sinas animam meam in eorum Consilium descendere , per Jesum Christum Dominum nostrum . Amen . O Lord , I will cry day and night before thee , let my prayer enter into thy presence , encline thine ear unto my calling ; for my soul is full of trouble , and my life draws nigh unto the pit . O let not thine indignation lie too hard upon me , neither vex me with all thy storms : But remember of what mould thou hast made me , even for Iesus Christ his sake . Amen . O Domine , ne sit mihi inutilis pugna verborum , sed incunctan●is fidei constans professio . Conserva , oro , in me fidei incontaminatam religionem . Et , usque ad excessum spiritus mei , hanc conscientiae meae vocem dona mihi : ut , quod in regenerationis meae symbolo baptizatus in Patre & Filio & Spiritu Sancto professus sim , semper obtineam . Ut te habeam Patrem ; ut una tecum Filium tuum adorem , & Spiritum Sanctum tuum promerear , per Jesum Christum Dominum nostrum . Amen . O Lord , be merciful unto me , and I will sing praises unto thy Name ; yea , I will tell of thy loving kindness early in the morning , and of thy truth in the night-season . O bless me , and fulfill all thy works of grace in me , even for Iesus Christ his sake . Amen . Dona mihi , Domine , mentem vigilem , cogitationem sobriam , cor castum , somnum placidum , & ab omni diabolica imaginatione liberum . Et deinde excita me , Domine , hora Orationis , ut praeceptis tuis firmiter adhaeream , & memoriam retineam in violatam judiciorum tuorum . Amen . LOrd , remember thy promise unto thy servant , wherein thou hast caused me to put my trust . That thy statutes may be my songs in the house of my pilgrimage ; and that I may remember thy Name in the night season . Amen . In manus tuas , Domine , commendo animam & corpus meum : creasti enim & redemisti ea , Domine Deus veritatis . Commendo autem mecum et mea omnia ; tu enim mihi gratiose largitus es illa pro beneplacito tuo . In pace ergo me simul cubare & dormire facias , ô Domine , qui solus me habitare facis secure , per Jesum Christum Dominum nostrum . Amen . O omnium Domine & effector , O Deus tuorum Pater & Gubernator , O vitae & mortis arbiter , O Animarum Custos & Benefactor ; O qui omnia facis , & tempestive , atque ut ipse pro sapientiae tuae & administrationis altitudine nosti , artifice sermone transmutas ! me opportuno tempore tuo suscipe , tamdiu in carne vitam meam moderatus , quamdiu conducibile fuerit mihiipsi & Ecclesiae . Et suscipe quaeso ob metum tuum paratum , non turbatum , nec in extremo die terga vertentem , nec invito animo tanquam abstractum aut avulsum a mundo , sed ut prompte & alacriter ad beatam illam & aeternam vitam proficiscentem , quae est in Christo Jesu Domino nostro , cui gloria in secula seculorum . Amen . O Domine Deus meus , voca me , ut accedam ad te : firma me , ne recedam a te , per Jesum Christum Dominum nostrum . Amen . SATURDAY . O Lord , I will sing of thy power , and will praise thy mercy in the morning , for thou hast been my defence and my refuge in the day of my trouble . Unto thee , O my strength will I sing ; for thou , O God , art my defence and my merciful God. Amen . The glorious Majesty of thee , O Lord my God , be upon me : prosper thou the work of my hands upon me , O prosper thou my handy-work . Amen . O Lord , open mine eyes that I may see the wonders of thy Law. I am a stranger upon earth , O hide not thy Commandments from me . For thy Testimonies are my delight and my counsellors . Lord continue that favour to me , that so they may ever be . Amen . O Lord , our heavenly Father , Almighty and everlasting God , who hast safely brought me to the beginning of this day ; defend me in the same with thy mighty power , and grant that this day I fall into no sin , nor run into any kind of danger : but that all my doings may be ordered by thy governance , to do alwayes that which is righteous in thy sight , through Iesus Christ our Lord. Amen . O My soul , wait thou still upon my God , for my hope is in him : he is my strength and my salvation , he is my defence so that I shall not fall . So Amen Lord Iesu , Amen . O Lord God , be mercifull unto every one that prepares his whole heart to seek thee , O Lord God , the God of his Fathers , though he be not according to the Purification of the Sanctuary . Amen . O Lord , I walk in the midst of trouble , I beseech thee refresh me . Stretch forth thy hand upon the fury and the cunning of mine enemies , that thy right hand may save me . O make good thy loving-kindness towards me , and despise not , I beseech thee , the work of thine own hands . Amen . I deal with the thing that is lawful and right ; O give me not over unto mine oppressors . Amen . O make me , thy poor servant , still to delight in that which is good , that the proud do me no wrong ; for Iesus Christ his sake . Amen . Almighty God , the fountain of all wisdom , who knowest our necessities before we ask , and our ignorance in asking ; I beseech thee to have compassion upon my infirmities , and those things which for my unworthiness I dare not , and for my blindness I cannot ask , vouchsafe to give me , for the worthiness of thy Son Iesus Christ our Lord. Amen . O Lord , I will put my trust in thee alwayes : O let thy people do it with me , and I will pour out my heart before thee , O God my hope . Amen . O that my wayes were made so direct that I might keep thy Statutes ! O Lord direct them . Amen . O Lord , teach me the way of thy Statutes , and I shall keep it unto the end : yea , I shall keep it with my whole heart . O stablish thy word in thy sevant , that I may fear thee ; and that for Iesus Christ his sake . Amen . O Lord , I will call upon thee in my troubles , O deliver me and hear me ; and then especially at what time any storm falls upon me , even for Iesus Christ his sake . Amen . Blessed art thou , O Lord , O teach me thy Statuts : That my whole heart may seek thee , and that I may not go wrong out of thy Commandments : That I may take greater delight in the way of thy Testimonies , then in all manner of riches . Amen . O Praise the Lord all ye his servants , ye that by night stand in the house of the Lord. With these , O Lord , I lift up my hands to thy Sanctuary , and will praise thy Name . O Lord , be with me this Evening in all the mercies of Iesus Christ my Saviour . Amen . Miserae carnis meae infirmitatem tu nosti , qui finxisti me : Invisibilium hostium meorum vigilantiam tu nosti , qui vides eos ; Protegat me ala bonitatis tuae , per Jesum Christum Dominum nostrum . Amen . O Lord , there is no hiding me from thy presence : For if I should say , the darkness shall cover me , then shall my night be turned to day . For the darkness is no darkness with thee , but the night is as clear as the day , the darkness and the light to thee are both alike . Therefore , O God , I present my self open before thee , O cleanse my soul , that it may rejoyce to be seen of thee in Iesus Christ. Amen . Die jam transacto , gra●ias tibi ago Domine , gloriam tibi tribuo , quod sine scandalo ; hymnis effero , quod liber ab insidiis diem transegerim , per Jesum Christum Dominum nostrum . Amen . Thy righteousness , O God , is very high , and great things are they which thou hast done for me . O God , who is like unto thee ? Thou hast brought me to great honour , and comforted me on every side . Therefore will I praise thee and thy righteousness , O God , and unto thee will I sing , O thou holy One of Israel . My lips will be glad when I sing unto thee , and so will my soul which thou hast delivered . My tongue also shall talk of thy righteousness all the day long : for many are confounded & brought to shame that have sought to do me evil . O Lord , continue thy blessings to me , and multiply my thankfulness to thee , through Iesus Christ our Lord. Amen . O Lord , thou keeper of Israel , which in the watch over thy servants dost neither slumber nor sleep , be my keeper , and preserve me this night . O keep my soul. Amen . Lord , give me grace to make haste , and not prolong the time to keep thy Commandments . That I may call my own ways to remembrance , and turn my feet to thy Testimonies . And then at midnight will I rise and give thee thanks , because of thy righteous judgments , O Lord my strength and my Redeemer . Amen . Wo is me , that I am constrain●d to dwell with Mesech , and to have my habitation among the tents of Kedar : For my soul hath too long dwelt among them that are enemies unto peace : Too long , O Lord , but that it is thy good pleasure to continue my dwelling in this vale of misery . Amen . Quid es , ô Deus meus ? Quid rogo nisi Dominum , Deus ? Quis enim Dominus praeter Dominum , aut quis Deus praeter Deum nostrum ? Summe , Optime , Potentissime , Misericordissime & Iustissime , Secretissime & Presentissime , Pulcherrime & Fortissime , Stabilis & Incomprehensibilis , Immutabilis , mutans omnia . Nunquam novus , nunquam vetus , innovans omnia , & in vetustatem perducens superbos , & nesciunt . Semper agens , semper quietus , colligens & non egens . Portans , & implens , & protegens , creans , & nutriens , & perficiens . Quaeris , cum nihil desit tibi . Amas , necaestuas . Zelas , & securus es . Poenitet te , & non doles . Irasceris , & tranquillus es . Opera mutas , non consilium . Recipis quod invenis , & nunquam amisisti . Nunquam inops , & gaudes lucris . Nunquam avarus , & usuras exigis . Supererogatur tibi ut debeas , & quis habet quicquam non tuum ? Reddis debita , nulli debens : Donas debita , nihil perdens . Et quid dicimus , Deus meus , vita mea , dulcedo mea sancta ? Aut quid dicit aliquis , quum de te dicit ? Et vae tacentibus de te , quoniam loquaces muti sunt : Miserere mei Deus , ut loquar de te , & glorificem nomen tuum . Amen . PROSPERA . LOrd , this is the time of fear , keep thy servant from Presumptuous sins , lest they get the dominion over me : That though my sins be many and great , yet I may be innocent from the Great offence , even for Iesus Christ his sake . Amen . O Lord , make me worthy of the place to which thou hast raised me in thy Church , that all my endeavours may be to make Truth and Peace meet together . In this course give me understanding to discover my enemies , and wisdom to prevent them : A heart to love my friends , and carriage that may bind them . Lord , make me love thy Church , and the place where thine honour dwelleth ; that as thou hast honoured me above many others , so I may honour thee above all , and spend whatsoever is acceptable in the poor remainder of my life to serve thee in thy Church , through Iesus Christ our Lord. Amen . O Lord , turn away mine eyes that they behold not vanity , and quicken thou me in thy way . Amen . O Domine misericors , quando a te ipse exoratus , ( nec enim unquam ita vivimus , ut exorare mereamur , ) pacificos nobis dies , proventus uberes , divitem bonis omnibus tranquillitatem , & abundantiam dederis super vota crescentem , ne sinas me tanta secundarum rerum prosperitate corrumpi , ne & tui penitus obliviscar & mei : sed humilitatem & gratitudinem adauge , per Jesum Christum Dominum nostrum . Amen . Familia . Domus . VIsita quaeso , Domine , habitationem meam , et omnes insidias Inimici ab ea longe repelle : Angeli tui sancti habitent in ea , & nos in pace & sanitate custodiant , & benedictio tua sit super nos semper , per Jesum Christum Dominum nostrum . Amen . Linguae fraenum . LEt the words of my mouth , and the meditations of my heart , be alwaies acceptable in thy sight , O Lord my strength and my Redeemer . Amen . Lord , keep my tongue from evil , and my lips that they speak no guile : that so I may eschew evil and do good , seek peace and ensue it . Amen . O Lord , give me the mouth of the righteous , that it may be exercised in wisdom , and that my tongue may be talking of judgment . Amen . Lord , I have said in thy grace , I will take heed unto my waies , that I offend not in my tongue . Give me , O give me that grace , that I may take this heed , that I may keep my mouth , as it were with a bridle ; especially when the ungodly is in my sight , be it never so much pain or grief unto me . Hear me , and grant , even for Christ Iesus sake . Amen . Let the freewill offerings of my mouth please thee , O Lord , and teach me thy Judgments . Amen . O Lord , set a watch before my mouth , and keep the door of my lips , and let not my heart be inclined to any thing that is evil . Amen . O Lord , set a watch before my mouth , and a seal of wisdom upon my lips , that I fall not suddenly by them ; and that my tongue destroy me not . Amen . Afflictiones . IF I find favour in thine eyes , O Lord , thou wilt bring me again , and shew me both the Ark and the Tabernacle , and set me right in thy service , and make me joyful and glad in thee . But if thou say , ( O for Iesus his sake say it not , ) I have no pleasure in thee ; behold , here I am , do with me as seemeth good in thine own eyes . Amen . O Lord , though I be afflicted on every side , let me not be in distress : Though in want of some of thy comforts , yet not of all : Though I be chastned , yet let me not be forsaken : Though I be cast down , let me not perish : And though my outward man decay and perish , yet let my inward man be renewed daily , even for Iesus Christ his sake . Amen . O Lord , whatsoever thou shalt lay upon me , I will hold my peace , and not open my mouth , because it is thy doing and my deserving . Amen . O Lord , thou hast dealt graciously with thy servant according to thy word . For before I was troubled I went wrong , but now have I prayed that I may keep thy Law. And it is good for me that I have been in trouble , that so I may learn still to keep it better , in the mercies of Iesus Christ. Amen . I know , O Lord , that thy Judgments are right , & that thou of very faithfulness hast caused me to be troubled . O let thy merciful kindness be my comfort , according to thy word unto thy servant , even for Iesus Christ his sake . Amen . O Lord Almighty , O God of Israel , the soul that is in trouble , and the spirit that is vexed , cryeth unto thee . Hear , O Lord , and have mercy , for thou art merciful , and have pity upon me , because I have sinned before thee . For thou endurest for ever , but unless thou have mercy I utterly perish . Have mercy therefore even for Iesus Christ his sake . Amen . O Lord , remember thy promise , that the poor shall not alwayes be forgotten ; nor the patient abiding of the meek perish for ever . Amen . Lord , I will be glad and rejoyce in thy mercy , for thou hast considered my trouble , and hast known my soul in adversities . Amen . Have mercy upon me , O Lord , for I am in trouble , and mine eye is consumed for very heaviness , yea , my soul and my body . My strength faileth me because of mine iniquitie , and my bones are consumed : I am even become like a broken Vessel : For I have heard the blasphemy of the multitude , and fear is on every side . But my hope hath been and is in thee , O Lord , thou art my God , save and deliver me for Iesus Christ his sake . Amen . Why art thou so full of heaviness , O my soul , and why art thou so disquieted within me ? O put thy trust in God , that I may yet give him thanks for the help of his countenance . O my God , my soul is vexed within me , therefore will I remember thee . Amen . Up Lord , why sleepest thou ? Awake , and be not absent from us for ever : wherefore hidest thou thy face , and forgetest our misery and trouble ? For our soul is brought low even unto the dust , our belly cleaves unto the ground . Arise O Lord , and help us , and deliver us for thy mercies sake . Amen . In thee , O Lord , have I put my trust , let me never be put to confusion , deliver me in thy righteousness . Bow down thine ear to me , make haste to deliver me . Be thou my strong rock and house of defence , that thou mayest save me . Be also my guide , and lead me for thy Names sake . Amen . O God , the enemy cryeth so , and the ungodly cometh on so fast , that they threaten to overbear me , they are minded to do me some mischief , so maliciously are they set against me . My heart is disquieted within me , and the fear of death is fallen upon me . Fearfulness and trembling and an horrible dread hath overwhelmed me . And I said , O that I had wings like a dove , that I might flie away and be at rest : that I might make hast to escape the stormy wind and tempest . But be thou my helper , and I will magnifie thee , O Lord my strength and my Redeemer . Amen . O be thou my help in trouble , for vain is the help of man. Amen . Gracious Father , the life of man is a warfare upon earth , and the dangers which assault us are diversly pointed against us . I humbly beseech thee be present with me in all ●●e course and passages of my life ; but especially in the services of my Calling . Suffer no malice to be able to hurt me , no cunning to circumvent me , no violence to oppress me , no falshood to betray me . That which I cannot foresee , I beseech thee prevent : That which I cannot withstand , I beseech thee master : That which I do not fear , I beseech thee unmask and frustrate ; that being delivered from all danger both of soul and body , I may praise thee the deliverer , and see how happy a thing it is to make the Lord of Hosts my helper in the day of fear and trouble . Especially , O Lord , bless and preserve me at this time from , ●c . that I may glorifie thee for this deliverance also , and be safe in the merits and the mercies of Iesus Christ my only Lord and Saviour . Amen . O Lord , thou hast fed me with the bread of affliction , and given me plenty of tears to drink . I am become a very strife to my neighbours , and mine enemies laugh me to scorn . But turn thee again , thou God of Hosts , shew me the light of thy countenance , and I shall be whole . Amen . Help me , O Lord my God , O save me according to thy mercy ; and then the world shall know that this is thy hand , and that thou Lord hast done it . Amen Lord Iesu , Amen . If my delight had not been in thy Law , I should have perished in my trouble . O continue my delight . Amen . Pestilentia . DEliver me , O Lord , from all my offences , and make me not a rebuke to the foolish . Take , I humbly beseech thee , thy plague away from thy people , for we begin to be consumed by means of thy heavy hand . And for Iesus Christ his sake lay neither me nor mine under this uncomfortable disease . Amen . O Lord , deliver me from the ●nare of the hunter , and from the noisome pestilence : O defend me under thy wings , and keep me safe under thy feathers , that I may not be afraid for any terror by night , nor for the arrow that flyeth by day ; for the pestilence that walketh in the darkness , nor for the sickness that destroyeth in the noon-day . Though thousands fall beside me , and ten thousands at my right hand , yet let it not come near me , even for Iesus Christ his sake . Amen . O Lord , thou art my hope , I beseech thee let no evil happen unto me , neither let any plague come nigh my dwelling ; but give thine Angels charge over me to keep me in all my wayes , O Lord my strength and my Redeemer . Amen . O let the sorrowful sighing of them whom thou hast visited come before thee ; and according to the greatness both of thy power and mercy preserve thou them that are appointed to die , even for Iesus Christ his sake . Amen . O Lord , I beseech thee favourably to hear the prayers of thy humble servant ; that I & my Family , which are justly punished for our offences , may be mercifully delivered by thy goodness from this and all other infection both of soul and body : that so we may live both to serve and to praise thee , to the glory of thy great Name , through Iesus Christ our Lord and only Saviour . Amen . O Almighty God , which in thy wrath in the time of King David didst slay with the plague of Pestilence threescore and ten thousand , and yet remembring thy mercy didst save the rest : Have pity upon us miserable sinners , that now are visited with great sickness and mortality ; and like as thou didst then command thine Angel to cease from punishing , so it may now please thee to withdraw from us this plague and grievous sickness , through Iesus Christ our Lord. Amen . O Lord God , who hast wounded us for our sins , and consumed us for our transgressions by thy late heavy and long-continued Visitation , and in the midst of that Judgment remembring mercy , hast redeemed us from death : We offer up unto thee our selves , our souls and bodies ( which thou hast now delivered ) to be a living sacrifice unto thee . And here I offer up unto thee , most merciful Father , in the name of all thy people , all possible praise and thanks , and shall ever magnifie thee , through Iesus Christ our Lord Amen . Morbus . O Lord , the sorrows of death compass me , and the snares of it are ready to overtake me . When thou wilt dissolve my tabernacle , thou alone knowest : therefore in this my trouble I will call upon thee my Lord , and will complain unto my God. O be with me at the instant of my death , and receive me for Iesus Christ his sake . Amen . Into thy hands I commend my spirit , for thou hast redeemed me , O Lord God of Truth . O Lord , thy hand is heavy upon me day and night , and my moisture is become like the drought in Sommer . I acknowledge my sin unto thee , O Lord , and my unrighteousness have I not hid . O Lord be merciful unto me . Amen . O Lord , hear my prayer , and with thine ears consider my calling , hold not thy peace at my tears . For I am a stranger with thee and a sojourner , as all my Fathers were . O spare me a little , that I may recover my strength before I go hence and be no more seen . Amen . O Domine , media vita in morte sumus , unde aut a quo quaerimus auxilium , nisi a te Domine , qui tamen pro peccatis nostris merito infensus es nobis ? Sancte fortis , sancte misericors Salvator , amarissimis poenis mortis aeternae ne tradas me . Ne projicias me in tempore aegritudinis meae , quum deficit virtus mea ne derelinquas me . Domine , ante te omne desiderium meum , & suspiria mea a te non sunt abscondita . Nosti , Domine , nosti intima Cordis mei ; ne quaeso occludas precibus meis aures misericordiae tuae . Quin parce mihi ô Domine sanctissime , ô Omnipotens Deus , sanctus & Salvator maxime misericors , dignissime & aeterne Iudex , ne sinas me in hora mea novissima pro● quocunque terrore mortis excidere a te . Amen , O Domine Salvator Jesu . O Lord , the snares of● death compass me round about , the pains of hell get hold upon me . I have found trouble and heaviness , but will call upon thy Name , O Lord ; O Lord deliver my soul. Deliver my soul from death , mine eyes from tears , and my feet from falling : that I may walk before thee in the land of the living . Amen . Thou , O Lord , hast chastened and corrected me , but not given me yet over unto death . Open me the gates of righteousness , that I may go into them , and give thanks unto the Lord. Amen . There is no health in my flesh by reason of thy wrath , neither is there any rest in my bones by reason of my sin . Yet , O Lord , be merciful unto me and heal me , even for thy Names sake . Amen . O Lord , I give thee humble and hearty thanks for the great and almost miraculous bringing of me back from the bottom of my grave . What thou hast further for me to do or to suffer , thou alone knowest : Lord give me patience and courage , and all Christian resolution to do thee service , and grace to do it . And let me not live longer then to honour thee , through Iesus Christ. Amen . Bellum . O My God , though mighty Nations gather together on heaps , yet let them be broken in pieces : though they take counsel together , bring it to nought . For though they pronounce a decree , yet it shall not stand , if thou , O God , be with us . Be with us therefore , O God , for Iesus Christ his sake . Amen . Blessed be thou , O Saviour of Israel , which didst destroy the assault of the Mighty man , by the hand of thy servant David , and gavest the Host of strangers into the hand of Ionathan ; shut up this Army in the hand of Israel , and let them be confounded with their power , and with their horsemen . Make them afraid , and consume their boldness and strength , that they may be astonished at their own destruction . Cast them down by the sword of them that love thee ; that we which love thy Name may praise thee and sing unto thee . Grant this for Iesus Christ his sake . Amen . O Lord of Hosts , give us strength that we may follow on upon our enemies and overtake them , and not return till we have destroyed them . O gird us with strength unto the Battail , that we may smite them that they may not be able to stand , but fall under our feet . And when thou hast thus blessed us , make us fall down at thy feet , and ever worship thee , through Iesus Christ our Lord , Amen . O make the wars to cease in all the world , break the Bow , and knap the Spear in sunder , and burn the Chariot in the fire ; that men may be still and know that thou art God , that thou wilt be exalted among the hea●hen , and in the earth . Amen . Lord , be not far off , put us not to confusion , but go out with our Armies and prosper them , that we may not turn our backs upon our Enemies , while they that hate us spoil our persons , our honour , and our goods . O sell not us thy poor people for nought ; make us not a rebuke to our insolent neighbours , nor a scorn to them that are round about us . Our confusion by reason of our sins is daily before us , and the shame of our face hath covered us . But , Lord , we humbly beseech thee forgive us our sins and deliver us , for Iesus Christ his sake . Amen . Hast thou forsaken us , O God ? and wilt not thou , O God , go forth with our Hosts ? O help us against the Enemy , for vain is the help of man. O Lord help us . Amen . O Almighty God , King of Kings , and Governour of all things , whose power no creature is able to resist , to whom it belongeth justly to punish sinners , and to be merciful to them that truly repent : Save and deliver us , we humbly beseech thee , from the hands of our Enemies , abate their pride , asswage their malice , and confound their devices , that we being armed with thy defence , may be preserved evermore from all perils , to glorifie thee who art the only giver of all victory , through the merits of thy only Son our Saviour , Iesus Christ. Amen . Almighty God , who art a strong tower of defence unto thy servants against the face of their Enemies : We give thee praise and thanks for our deliverance from those great and apparent dangers wherewith we were compassed . We acknowledge it thy great goodness that we were not delivered over as a prey unto them . And we humbly beseech thee to continue such thy mercies towards us , that all the world may know that thou art our Saviour and mighty Deliverer , through Iesus Christ our Lord. Amen . O Lord , bless the King , all his Commanders under him , and all his Souldiers . Cover all their heads , his especially , in the day of Battail . Teach all their hands to warre , & their fingers to fight . And bless all the Guides and Conductors of his Armies under him , with wisdom and courage , and faithfulness , watchfulness and diligence , and whatsoever else may lead on good success . And set a happy end , we humbly beseech thee , to all these Bloody distractions , and restore Peace and preserve Religion in integrity among us , even for Iesus Christ his sake . Amen . Paupertas . O Lord , when thou makest inquisition for blood , remember and forget not the complaint of the Poor . Arise , O Lord God , and lift up thy hand , forget not the Poor . Take his cause into thy hand , for he commits himself unto thee , and thou art the helper of the friendless . O be so still , even for Iesus Christ his sake . Amen . O praise the Lord ye that fear him , and magnifie him all ye of the seed of Iacob : For he hath not despised nor abhorred the low estate of the Poor , he hath not hid his face from him , but when he called unto him he heard him . O bow down thine ear and hear him still , O thou holy one of Israel . Amen . I am poor and needy , O God , make haste unto me : Thou art my helper and my deliverer , O Lord make no long tarrying . Amen . Dolor . LOrd , turn thee unto me , and have mercy upon me , for I am desolate and in misery . The sorrows of my heart are inlarged , O bring thou me out of my troubles . Look upon mine adversity and misery , and forgive me all my sins , through Iesus Christ our Lord. Amen . Hear my crying , O God , give ear unto my prayer : from the ends of the earth , whither soever thou shalt cast me , I will call upon thee when my heart is in heaviness . O set me upon the Rock that is higher then I , to be my hope and a strong tower against my oppressors . Amen . Save me , O God , for the waters are entred into my soul. I stick fast in the deep mire where no stay is , I am come into deep waters , and the streams run over me . They that hate me without a cause are more then the hairs of my head , and they which would destroy me causless are mighty . O let not these water-floods drown me , neither let the deep swallow me up , and let not the pit shut her mouth upon me . Hear me , O Lord , for thy loving-kindness is great , turn unto me according to the multitude of thy tender mercies . Hide not thy face from thy servant , for I am in trouble , but draw near unto my soul and redeem it , for Iesus Christ his sake . Amen . My soul melteth away for very heaviness , comfort thou me according to thy word . Amen . O Lord , trouble and heaviness have taken hold upon me● ; patience , good Lord , that for all this my delight may be in thy Commandments . Amen . Infamia . O Lord , my sins have made me a rebuke to my neighbours , and to be laughed to scorn of them that are round about me . O suffer me not longer to be a by-word among the people . My confusion is daily before me , and the shame of my face hath covered me . The voice of the slanderer and blasphemer hath overtaken me . And though all this be come upon me , suffer me not , O Lord , to forget thee , or to behave my self frowardly in thy Covenant , through Iesus Christ our Lord. Amen . Destroy their tongues , O Lord , and divide them , for I have seen cruelty and strife in the City . But I will call upon thee , O Lord , and thou wilt save me . Amen . O Lord , send down from heaven , and save me from the reproof of them that would swallow me . Send out thy mercy and truth , for my soul is among Lions , I lie among the children of men that are set on fire , whose teeth are spears and arrows , and their tongue a sharp sword . O deliver me , and I shall magnifie thy Name for ever . Amen . I am become a Monster to many , but thou art my sure trust . O be my Anchor for ever . Amen . O remember , Lord , the rebuke that thy servant hath , and how I do bear in my bosom the rebukes of many people . O remember me . Amen . Vis. O Lord , the ungodly laid wait for me to destroy me , yet make me the more thankful , and the more careful to consider thy testimonies . Amen . O Lord , they draw nigh that of malice persecute me ; therefore be thou nigh at hand to help me , even for Iesus Christ his sake . Amen . Many , O Lord , they are that trouble me and persecute me , yet do I not swerve from thy Testimonies : yes , Lord , I do daily swerve from them . Quicken me as thou art wont . Amen . O take from me shame and rebuke , and I will keep thy Testimonies . O take away the rebuke that I am afraid of , for thy Judgments are good . O Lord do this for Iesus Christ his sake . Amen . Timor . LOrd , make me remember that the fear of thee is clean , and that thy Judgments are true and righteous altogether . Amen . O Lord , give me that grace that I may so carry my self , and that courage that I may so bear up my self , as that I may fear none but thee , nothing but that wherein I offend thee , even for Iesus Christ his sake . Amen . Fraudes . Dolus . O Lord , watch over thy servant ; for my familiar friends whom I trusted have laid wait for me . Be thou merciful unto me , O Lord , and deliver me from them : that even in this I may know thou favourest me , that mine Enemies are not able to triumph against me . Amen . Exalt thy self , O God , above the heavens , and thy glory upon all the earth . For men have laid a net for my steps , they have pressed down my soul , they have digged a pit before me . Lord , I desire not that they should fall into the midst of it themselves , but I beseech thee keep me out and deliver me , for thy mercy sake . Amen . Mine enemies lay wait for my soul , and take counsel together : They pursue me out of an opinion that thou , O God , hast forsaken me . But go not far from me , O God ; my God , haste to help me . Amen . O Lord , the proud have digged pits for me : They persecute me falsely , O be thou my help . They had almost made an end of me upon earth , yet suffer me not , I beseech thee , to depart from thy Commandments , for Iesus Christ his sake . Amen . Lord , keep me from the snare which malicious men have laid for me , and from the traps of wicked doers . If they will not repent , let them fall into their own nets together , but let me ever escape them . Amen . O Lord , I pour out my complaints before thee : Consider them , for I am brought very low . O deliver me from my persecutors , for they are too strong for me . Amen . Templi ingressus . LOrd , I will come into thy house upon the multitude of thy mercies , and in thy fear will I worship towards thy holy Temple . O bless me that I may . Amen . Hear the voice of my humble Petitions , O Lord , when I crie unto thee in this place , when I hold my hands towards the mercy-seat of thy holy Temple , even for Iesus Christ his sake . Amen . I will dwell in thy Tabernacle for ever , and my trust shall be under the covering of thy wings . O Lord , hear our desires , and give an heritage unto those that pray unto thee , and fear thy Name . Amen . O my God , I will go into thy Gates with thanksgiving , and into thy Courts with praise : I will be thankful unto thee , and speak good of thy Name : For thou , Lord , art gracious , thy mercy is everlasting , and thy truth endureth from generation to generation . Amen . O Lord , I love the habitation of thy House , and the place where thine Honour dwelleth . O shut not up my soul with impenitent sinners , but give me plenty of thy grace , even for Iesus Christ his sake . Amen . Fames . BE merciful , O Lord , and remember us , that we be not confounded in these perillous times , and that in these daies of dearth we may have enough , and a free heart and hand to bestow it upon thy poor ones , even for Iesus Christ his sake . Amen . O Lord , our sins have prevailed against us , yet be thou merciful unto our transgressions . O visit the earth , and prepare corn for the Inhabitants thereof . Crown the year with thy goodness , and let no cloud drop other then fatness ; that the very Hills may rejoyce 〈◊〉 every side ; that the Pastures may be covered with sheep and the Vallies with corn , that thy People may rejoyce and sing unto thee , through Iesus Christ our Lord. Amen . O God heavenly Father , who by thy Son Iesus Christ hast promised to all them that seek thy Kingdom and the righteousness thereof , all things necessary for their bodily sustenance : Behold , we beseech thee , the afflictions of thy people , and grant that the scarcity and dearth ( which we do now most justly suffer for our sins ) may through thy goodness be mercifully turned into cheapness and plenty , for the love of Iesus Christ our Lord. Amen . O Lord , be m●●cifully pleased to give and preserve to our use the kindly fruits of the Earth , so that in due time we may enjoy them , and praise thee , through Iesus Christ our Lord. Amen . Pluvia . O God , heavenly Father , whose gift it is that the Rain doth fall , the Earth is fruitful , Beasts increase , and Fishes do multiply ; Send us , we beseech thee , such moderate rain and showres , that we may receive the fruits of the earth to our comfort , and to thy honour , through Iesus Christ our Lord. Amen . Serenitas . O Lord God , which for the sin of Man didst once drown all the world except eight persons● and afterward of thy great mercy didst promise never to destroy it so again : We humbly beseech thee , that though we● for our iniquities have worthily deserved a plague of rain and waters , yet upon our true repentance thou wilt give us such weather , whereby we may receive the fruits of the earth in due season ; and learn both by thy punishment to amend our lives , and for thy clemency to give thee praise and glory , through Iesus Christ our Lord. Amen . Poenitentiales . 6. 32. 38. 51. 102. 130. 143. O Lord , turn thee again now at the last , and be gracious unto thy servant . O satisfie me with thy mercy , and that soon , so shall I rejoyce and be glad all the dayes of my life . And when thou hast forgiven my sins , O comfort me again after the time that thou hast plagued me , and for the years wherein I have suffered adversity , O Iesus Christ my Saviour , and be merciful . Amen . O Lord , my flesh trembleth for fear of thee , and I am afraid of thy Judgments ; yet stablish me according to thy word , that I may live , and let me not be disappointed of my hope , even for Iesus Christ his sake . Amen . I have gone astray like a sheep that is lost ; O seek thy servant , that I may not forget thy Commandments , bu● return to thee . Amen . O Lord , our iniquities testifie against us ; for our backslidings are many , and we have sinned against thee : yet , O thou hope of Israel , thou Saviour thereof in time of trouble , shew mercy fo● thy Names sake ; and on me especially . For why shouldest thou be as a stranger in my soul , or as a wayfaring man that turns aside to tarry but for a night ? O Lord be and dwell in the midst of me , for thy Name is called upon me . Leave me not O God of my salvation , but have mercy for Iesus Christ his sake . Amen . For thy Names sake , O Lord. be merciful unto my sin , for it is great . Amen . O Lord Almighty , I acknowledge and confess I am not worthy to lift up mine eyes to heaven , much less to present my self before thee with any confidence that thou shouldest hear my pray●ers and grant my requests , if I consider my own deser●ing : For my Conscience accuses me , and my sins witness against me ; and thou art a just and an upright Judge , and wilt not justifie any sinner in his transgressions . O Lord , suffer me not to be swallowed up of death and desperation , but in the multitude of thy mercies pardon me , O Lord , for thy goodness sake . For though I am a worm and no man , yet thou art my Creator , and I am the work of thy hands ; yea , thou art my Father , and I thy Son : Thou my Shepheard , & I one of thy stragling Flock : Thou my Redeemer , and I one of thy People whom thou hast dearly bought : Thou my God , and I thy Creature . O correct me not in thine anger , O Lord , neither punish me according to my deservings , but remember my weakness as well as my sin , and have mercy upon me for my dearest Saviours sake Iesus Christ. Amen . Almighty & everlasting God , which hatest nothing that thou hast made , and forgivest the sins of all them that are penitent ; Create & make in me a new and contrite heart , that I may worthily lament my sins , and acknowledge my wretchedness , and obtain of thee the God of all mercie perfect remission and forgiveness , through Iesus Christ our Lord. Amen . Almighty & everliving God , which art alwaies more ready to hear then we to pray , and usest to give more then either we desire or deserve ; Pour down upon me most miserable sinner the abundance of thy mercy , forgiving me those things whereof my conscience is afraid , and giving me that which my prayer dares not presume to ask . Grant this for Iesus Christ his sake , our Lord and only Saviour . Amen . Grant , I beseech thee merciful God , to me thy sinful but humble servant pardon and peace , that I may be cleansed from all my sins , and serve thee with a quiet mind , through Iesus Christ our Lord. Amen . Lord , I beseech thee , free me from all my offences , and by thy bountiful goodness deliver me from the bands of all those sins which by my ignorance , frailty , or wilfulness I have committed . Grant this even for Iesus Christ our Lord. Amen . O God merciful Father , that despisest not the sighing of a contrite heart , nor the desire of such as besorrowful ; Mercifully assist my prayers that I make before thee in all my troubles and adversities whensoever they oppress me : and graciously hear me , that those evils which the craft and subtilty of the devil or man worketh against me be brought to nought , and by the providence of thy goodness so dispersed , that I thy poor servant being overcome by no temptation , nor hurt by any persecution , may evermore give thanks unto thee in thy holy Church , through Iesus Christ our Lord. Amen . O Lord , of thy great goodness I beseech thee give me true repentance , and forgive me all my sins , negligences , and ignorances , and indue me with the grace of thy holy Spirit , that I may amend my life according to thy holy word , through Iesus Christ our Lord. Amen . O God , whose nature and property is ever to have mercy and to forgive , receive my humble petitions : And though I am tied and bound with the chain of my sins , yet let the pitifulness of thy great mercy loose me , and that for Iesus Christ his sake . Amen . Exaudi quaeso , Domine , supplicis preces , & confitentis tibi parce peccatis , ut pariter mihi indulgentiam tribuas benignus & pacem , per Dominum nostrum Jesum Christum . Amen . Omnipotens Deus , qui aquam de petra produxisti , educ de duritia cordis mei compunctionis lachrimas ; ut peccata mea ita plangere valeam , ut remissionem eorum te miserante accipiam , per Jesum Christum Dominum nostrum . Amen . Almighty God , Father of our Lord Iesus Christ , Maker of all things , Judge of all men ; I acknowledge and bewail my manifold sins and wickedness , which I have from time to time most grievously committed , by thought , word , and deed against thy divine Majesty , provoking most justly thy wrath and indignation against me . I do earnestly repent , and am heartily sorry for these my misdoings , the remembrance of them is grievous unto me , the burden of them is intolerable . Have mercy upon me , have mercy upon me , most merciful Father . For thy Son our Lord Iesus Christ his sake , forgive me all that is past , and grant that I may ever hereafter serve and please thee in newness of life , to the honour and glory of thy Name , through Iesus Christ our Lord. Amen . Almighty God , and my most merciful Father , who of thy tender mercy hast promised forgiveness of sins to all them which with hearty repentance and true faith turn unto thee ; Have mercy upon me , pardon and deliver me from all my sins , confirm and strengthen me in all goodness , and bring me to everlasting life , through Iesus Christ our Lord. Amen . Piissime Domine , misericordissime Deus , sufficiat mihi quod hucusque peccavi , quod contempsi , quod foetoribus carnis meae satisfeci , jam nu●● te inspirante voveo me a nequitia mea conversurum . Adjuva , Domine , & des ut impleam , in & per Jesum Christum Dominum nostrum . Amen . Gratiarum actio & Laudes . I Will magnifie thee , O Lord , for thou hast set me up , and not made my foes to triumph over me . O Lord , my God I cried unto thee , and thou hast healed me , thou hast kept my life from them that go down into the pit . Sing praises unto the Lord , O my soul , and give thanks unto him for a remembrance of his holiness . Amen . O my soul , be joyful in the Lord and rejoyce in his Sal●●●ion . All my bones shall say ; Lord , who is like unto thee , which deliverest the poor from him that is too strong for him : yea , the poor and him that is in misery from him that spoileth him . Amen . I will give thanks unto thee , O Lord , according to thy righteousness , and I will praise thy Name , O Lord most high . O Lord , thou art high and terrible , a great King over all the Earth ; thou hast subdued the people under us , and the Nations under our feet : therefore will I sing praises unto thee , O God , who art greatly to be exalted . Amen . Thy Vows are upon me , O my God , I will render praise unto thee ; for thou hast delivered my soul from death , and my feet from falling , that I may yet walk before thee , O my God , in the light of the living , and bless thee . Amen . Gratias tibi Deus ; Gratias tibi vera & una Trinitas , una & trina Veritas , trina & una Unitas . Gratias tibi Deus Pater , qui & Filium tuum ostendisti , & mihi Doctorem dedisti . O & semper des in misericordiis antiquis . Amen . My heart is ready , O Lord , my heart is ready , I will sing and give praise ; yea , I will praise thee among the People , and I will sing unto thee among the Nations . O let thy Mercy which is great unto the heavens● and thy Truth which reacheth unto the clouds , imbrace me and preserve me to thee , through Iesus Christ our Lord. Amen . I will give thanks unto thee , O Lord , with my whole heart , I will speak of all thy marvellous works : I will be glad and rejoyce in thee , yea , my songs will I make of thy Name , O thou most highest . For thou hast maintained my right and my cause , thou art set in the Throne that judgest right . Lord , continue to be my defence against the oppressor , and my refuge in due time of trouble , that I may ever rejoyce in thy Salvation Iesus Christ. Amen . My trust is in thee , O God , and my heart is joyful in thy salvation . I will sing unto thee , O Lord , because thou hast dealt so lovingly with me ; yea , I will praise thy Name , O Lord most highest . Amen . O praise the Lord with me ye that fear him , magnifie him all ye of the seed of Iacob . My praise shall be of thee in the great Congregation , and my vows will I perform in the sight of them that fear thee . Amen . What profit is there in my blood , when I go down to the pit ? Shall the dust give thanks unto thee , or shall it declare thy truth ? Hear , O Lord , and have mercy upon me ; Lord , be thou my helper . Thou hast turned my heaviness into joy ; thou hast put off my sackcloth , and girded me with gladness : therefore will I sing of thy praise without ceasing . O my God , I will give thanks unto thee for ever . Amen . I will alwaies give thanks unto thee , O Lord , thy praise shall ever be in my mouth . My soul shall make her boast of thee , O my God , and the humble shall hear thereof and be glad . For I sought thee , O Lord , and thou heardest me , and didst deliver me out of all my fear , even for Iesus Christ his sake . Amen . Let my mouth be filled with praise , and with thy glory every day . Amen . O Lord , who is like unto thee ? For thou hast shewed me great troubles and adversities● but thou wilt , I hope , return and quicken me , thou wilt return and take me out of this depth . Amen . I will thank thee , O Lord my God , with all my heart , and will praise thy Name for ever : For great is thy mercy towards me , and thou hast delivered my soul from the nethermost Hell. O deliver it still for Iesus Christ his sake . Amen . O Lord , I give thee humble and hearty thanks for the measure of knowledge which thou hast given me of thy truth ; for giving me a love to it , and thy Church : for quieting my soul in the midst of thy Churches distractions ; for the measure of rest and repose which thou hast given me in thee , whereas no true content is found without thee . Lord , I give thee humble thanks likewise for the temporal blessings which thou hast heaped on me ; the favour of my Leige Lord and Soveraign : the place to which thou hast raised me : the means which thou hast given me to do good . Lord , I cannot name all thy blessings , how shall I thank thee for them ? Lord , I will thank thee for them by honouring thee in them . O give a heart to desire all this , and grace to perform it ; that my sins may be forgiven me , and that I may be thine , through Iesus Christ our Lord. Amen . O praise the Lord , for he is gracious : O sing unto his Name , for it is lovely . I will give thanks unto thee , O Lord , with my whole heart , I will worship towards thy holy Temple , and praise thy Name ; and that because of thy loving kindness and truth , for thou hast magnified thy Name and thy Word above all things . Lord , give me grace to obey thy Word , and to honour thy Name for ever , in Iesus Christ our Lord. Amen . Pro Inimicis . O Lord , I beseech thee , forgive mine enemies all their sins against thee ; and give me that measure of thy grace , that for their hatred . I may love them , for their cursing I may bless them , for their injury I may do them good , and for their persecution I may pray for them . Lord , I pray for them ; forgive them , for they know not what they do . Amen . Deus Pacis & Charitatis , da omnibus inimicis mihi pacem & charitatem , omniumque remissionem peccatorum , meque ab eorum insidiis potenter eripe ; per Jesum Christum Dominum nostrum . Amen . O Lord , consider mine Enemies how many they are ; and they bear a tyrannous hate against me . Lord , deliver me from them . Amen . Almighty God , I humbly be●seech thee , look upon the hearty de●ires of thy humble servant , and stretch out the right hand of thy Majestie to be my defence against all mine Enemies , through Iesus Christ our Lord. Amen . Be merciful unto me , O God , for mine Enemies would swallow me up , and many they are which fight against me , O thou most highest ; they gather together and keep themselves close , they mark my steps , because they lay wait for my soul. But when I was afraid I trusted in thee and when I cry , then shall mine Enemies turn back . This thou wilt make me know , when thou art with me : Be with me therefore , O Lord , and let me see deliverance . Amen . O Lord , let not them that are mine Enemies triumph over me , neither let them wink with their eyes that hate me either without a cause , or for thy cause . Amen . O Lord God , in thee have I put my trust , save me from all them that persecute me , and deliver me ; lest they devour my soul like a Lyon , and tear it in pieces while there is none to help . Lift up thy self , O God , because of the indignation of mine Enemies : arise up for me in the Judgment which thou hast commanded , that my help may still be from thee , O God , who preservest them that are true of heart . Amen . Have mercy upon me , O God , consider the trouble which I suffer of them that hate me , O thou that liftest me up from the gates of death . Amen . Hear my voice , O God , in my prayer , preserve my life from fear of the Enemy ; hide me from the conspiracy of the wicked , and from the rage of the workers of iniquity . They have whet their tongues like a sword , and shoot out their arrows , even bitter words : Lord , deliver me from them . Amen . Episcopatus . DE●s omnium fidelium Pastor & Rector , me Famulum tuum , quem Pastorem Ecclesiae Cantuar. praeesse voluisti , propitius respice : Da mihi , humillime peta , verbo & exemplo quibus p●aesum proficere . Ut una cum Grege mihi credito ad vitam perveniam sempiternam , per Jesum Christum Dominum nostrum . Amen . O Deus mi , Pater clementissime , gratia tua ita in me operetur , ut sim humilis in recusando omne magn●m minist●●ium , subditus tamen in suscipiendo , ●idelis in servando , st●enuus in exequendo , i● regendo populo vigilans , in corrigendo vehemens , in amando a●dens , in sustinendo patiens , in moderando prudens : ut proiis quibus praesum Deo me interponam consulenti , opponam i●ascenti , in fiducia & meritis Jesu Christi Salvatoris nostri . Amen . O Lord , as the rain cometh down from heaven , and returns not thither , but waters the Earth , and makes it bud and bring forth , that it may give seed to the sower , and bread to him that eateth : So let thy Word be that goeth out of my mouth , let it not return to me void , but accomplish that which thou wilt , and prosper in the thing whereto thou hast sent it , that the people committed to my charge may go out with joy , and be led forth in peace to thy freshest waters of comfort , in Iesus Christ our Lord. Amen . O Son of God , thou which takest away the sins of the world , have mercy upon me in this heavy Charge . Amen . Rex . O Lord , grant the King a long life , that his years may endure as many ages : Furnish him with wise and safe Counsels , and give him a heart of courage and constancy to pursue them . O prepare thy loving mercy and faithfulness for him , that they may preserve him ; so will I alwaies sing praises unto thy Name , through Iesus Christ our Lord. Amen . O Lord , hear the King in the day of his trouble , that thy Name , O God of Iacob , may defend him . Send him help from thy Sanctuary , and strength out of Sion . Grant him his hearts desire , & fulfill all his mind . Set his heart firm upon thee , and upon other things , but as they are in and from thee : that we his Servants under thee may see with joy that thou helpest thine Anointed , and that thou wilt hear him from thy holy Heaven , even with the wholsome strength of thy right hand . And , O Lord , close not mine eyes till I see thy favour shine ou● upon him , even for Iesus Christ his sake . Amen . Ecclesia . O Lord , we humbly beseech thee to keep thy Church and Houshold continually in thy true Religion , that they which do lean only upon hope of thy heavenly grace , may evermore be defended by thy mighty power : And that I may humbly and faithfully serve thee in this thy Church , through Iesus Christ our Lord. Amen . Gracious Father , I humbly beseech thee , for thy holy Catholick Church , fill it with all truth ; in all truth with all peace . Where it is corrupt , purge it : where it is in error , direct it : where it is superstitious , rectifie it : where any thing is amiss , reform it : where it is right , strengthen and confirm it : where it is in want , furnish it : where it is divided and rent asunder , make up the breaches of it , O thou holy one of Israel . Amen . O merciful God , since thou hast ordered me to live in these times , in which the rents of thy Church are grievous ; I humbly beseech thee to guide me , that the divisions of men may not separate me either from thee or it , that I may ever labour the preservation of truth and peace , that where for and by our sins the peace of it succeeds not , thou wilt yet accept my will for the deed , that I may still pray , even while thou grantest not , because I know thou wilt grant it when thou seest it fit . In the mean time bless , I beseech thee , this Church in which I live , that in it I may honour and serve thee all the daies of my life , and after this be glorified by thee , through Iesus Christ our Lord. Amen . O Lord thou hast brought a Vine out of Egypt and planted it ; thou madest room for it , and when it had taken root it filled the land . O why hast thou broken down her hedge , that all which go by pluck off her grapes : the wild boar out of the wood rooteth it up , and the wild beasts of the field devour it . O turn thee again thou God of Hosts , look down from heaven , behold and visit this Vine , and the place of the Vineyard that thy right hand hath planted , and the branch that thou madest so strong for thy self . Lord , hear me for Iesus Christ his sake . Amen . O Lord , except thou buildest the house , their labour is but lost that build it : and except thou , O Lord , keep the City , the Watchman waketh but in vain . It is but lost labour to rise early , and take late rest , and to eat the bread of carefulness , if thou bless not the endeavours that seek the peace and the welfare of thy Church . Therefore , O Lord , build thy Church and keep it , and take care for it , that there may be no lost labour amo●g the builders of it . Amen . O Lord our God , the great , the mighty , and the terrible God ; O thou which keepest covenant and mercy , let not all the trouble seem little before thee that hath come upon us , upon our Priests , upon the Houses built and dedicated to thy Name , upon the Maintenance for them that serve at thy Altar , upon our Kings , State , and People since that day of affliction . Thou art just in all that is brought upon us : For thou hast done right , but we have done wickedly . Yet , O Lord , have mercy , and turn to us again , for Iesus and his mercy sake . Amen . Respublica . O Lord , thou which bringest the counsels of the Heathen to nought , and makest the devices of the people to be of none effect , and castest out the counsels of Princes when they have offended thee : Have mercy upon this Kingdom , forgive the sins of this People ; turn thee unto them and bless them , that the world may say , Blessed are the people whose God is the Lord Iehovah , and blessed are the folk that he hath chosen to him to be his Inheritance . Lord , hear and grant for Iesus Christ his sake . Amen . Lord , bless this Kingdom , that Religion and Virtue may season all sorts of men : that there may be Peace within the Gates , and Plenty within the Palaces of it . In Peace I beseech thee so preserve it , that it corrupt not : In War so defend it , that it suffer not : In Plenty so order it , that it riot not : In Want so pacifie and moderate it , that it may patiently and peaceably seek thee , the only full supply both of Men and States ; that so it may continue a Place and a People to do thee service to the end of time , through Iesus Christ our only Saviour and Redeemer . Amen . O Lord , according to all thy righteousness , I beseech thee let thine anger be turned away from this City and thy People ; and cause thy face to shine upon whatsoever is desolate therein , for Iesus Christ his sake . Amen . Pro Afflictis . O Let the sorrowful sighing of the Prisoners come before thee , and according to the greatness of thy power preserve thou them that are appointed to die , even for Iesus Christ our Lord. Amen . Regnum Angliae . BEnedic , Domine Deus omnipotens , Regnum hoc , ut sit in eo sanitas , castitas , victoria , virtus omnis , & gratiarum actio Deo Patri , & Filio , & Spiritui Sancto : et haec Benedictio maneat super hoc Regnum , & super habitantes in eo , per Jesum Christum Dominum nostrum . Amen . Iejunium . O Lord , the zeal of thine house hath even eaten me up , and the rebukes of them which rebuked thee , are fallen upon me : Therefore I wept and chastned my self with fasting , and that was turned to my reproof . I put on sackcloth also , and they jested upon me : they that sate in the gate also spake against me , and the drunkards made songs upon me . But , Lord , I make my prayer unto thee , & , I hope , in an acceptable time . O hear me in the multitude of thy mercies , which are in Iesus Christ our Saviour Amen . Quadragesima . O Lord , which for our sake didst fast fourty days & fourty nights ; Give us grace to use such abstinence , that our flesh being subdued to the spirit , we may ever obey thy godly motions , in righteousness and true holiness , to thy honour and glory , who livest and raignest one God with the Father and the Holy Ghost . Amen . Rogationes . STir up , I beseech thee O Lord , the wills of thy faithful people , that they plenteously bringing forth the fruit of good works , may of thee be plenteously rewarded , through Iesus Christ our Lord. Amen . Iejunia quatuor Temporum . ALmighty God , the giver of all good gifts , who of thy divine Providence hast appointed divers Orders in the Church ; Give thy grace , I humbly beseech thee , to all those which are to be called to any Office and Administration in the same : and so replenish them with the truth of thy doctrine , and innocence of life ; that they may faithfully serve before thee , to the glory of thy great Name , and the benefit of thy holy Church , through Iesus Christ our Lord. Amen . Consecrationes . Ordinationes . O Lord , I am now at thy Altar , at thy work ; keep me that I lay not my hands suddenly upon any man , lest I be partaker of other mens sins : but that I may keep my self pure , in Iesus Christ our Lord. Amen . Lord , give me grace , that as oft as they shall come in my way , I may put them in remembrance whom I have ordained , that they stir up the gift of God that is in them by the putting on of my hands , through Iesus Christ our Lord. Amen . Grant , O Lord I beseech thee , that the course of this world may be so peaceably ordered by thy Governance , that thy Church may joyfully serve thee in all godly quietness , through Iesus Christ our Lord. Amen . Lord , I beseech thee , let thy continual mercy cleanse and defend thy Church . And because it cannot continue in safety without thy succour ; preserve it evermore by thy help and goodness , through Iesus Christ our Lord. Amen . Lord , I beseech thee , keep thy Houshold the Church in continual godliness ; that through thy protection it may be free from all adversities , and devoutly given to serve thee in good works , to the glory of thy Name , through Iesus Christ our Lord. Amen . Exilium . LOrd , send me not to the waters of Babylon , that I may have no cause to weep when I remember Sion : that no mans cruelty may lead me away captive , nor no mans scorn call upon me to sing in my heaviness . But that in my Country where I learnd to serve thee , I may live to honour thee all the daies of my life , even for Iesus Christ his sake . Amen . Martyrium . LOrd , make me remember the bones of thy Saints , how they lie scattered before the pit , even as when one heweth wood upon the earth . O Lord , mine eyes look unto thee , in thee is my trust , O cast not out my soul. And if my bones also must be broken , O Lord I beseech thee give me courage and abundance of patience , that no torment may make my faith fall away from thee , for Iesus Christ his sake . Amen . Eucharistia . Quaecunque ab Infantia usque ad momentum hoc , sciens vel ignorans , intus vel extra , dormiens vel vigilans , verbis , factis vel cogitationibus , per jacula Inimici ignita , per desideria cordis immunda peccavi tibi , miserere mei , & dimitte mihi , per Jesum Christum Dominum nostrum . Amen . Almighty God and most merciful Father , give me I beseech thee that grace , that I may duely examine the inmost of my heart , and my most secret thoughts , how I stand before thee . Lord , I confess all my sins , and my unworthiness to present my self at thine Altar . But thou canst forgive sin and give repentance ; do both , Gracious Father , and then behold I am clean to come unto thee . Lord , make me a worthy receiver of that for which I come , Christ , and remission of sin in Christ : And that for his own mercy sake and thine . Amen . O Lord , into a clean , charitable , and thankful heart , give me grace to receive the blessed Body and Blood of thy Son , my most blessed Saviour , that it may more perfectly cleanse me from all dregs of sin ; that being made clean , it may nourish me in faith , hope , charity , and obedience , with all other fruits of spiritual life and growth in thee : that in all the future course of my life , I may shew my self such an ingrafted member into the Body of thy Son , that I may never be drawn to do any thing that may dishonour his Name . Grant this O Lord , I beseech thee , even for his merit and mercy sake . Amen . O Lord God , hear my prayers , I come to thee in a stedfast faith : yet for the clearness of my faith , Lord , enlighten it ; for the strength of my faith , Lord , encrease it . And , behold , I quarrel not the words of thy Son my Saviour's blessed Institution . I know his words are no gross unnatural conceit , but they are spirit and life , and supernatural . While the world disputes , I believe . He hath promised me if I come worthily , that I shall receive his most precious Body and Blood , with all the benefits of his Passion . If I can receive it and retain it , ( Lord , make me able , make me worthy ) I know I can no more die eternally , then that Body and Blood can die and be shed again . My Saviour is willing in this tender of them both unto me : Lord , so wash and cleanse my soul , that I may now and at all times else come prepared by hearty prayers & devotion , and be made worthy by thy grace of this infinite blessing , the Pledge and Earnest of eternal life , in the merits of the same Iesus Christ , who gave his Body and Blood for me . Amen . Almighty God , unto whom all hearts be open , all desires known , & from whom no secrets are hid : Cleanse the thoughts of my heart by the inspiration of thy holy Spirit , that I may perfectly love thee , and worthily magnifie thy Name , through Iesus Christ our Lord. Amen . Pater de coelis Deus , qui unigenitum tuum pro nobis ad mortem tradidisti . Fili Redemptor mundi Deus , qui sanguine tuo pretioso nos a peccatis abluisti . Spiritus Sancte Paraclete Deus , qui corda sanctorum tua gratia visitas & confirmas . Sacra , summa , sempiterna , beata , benedicta Trinitas ; Pater bone , Fili pie , Spiritus benigne : cujus opus vita , amor gratia , contemplatio gloria : cujus majestas ineffabilis , potestas incomparabilis , bonitas inaestimabilis : Qui vivorum Dominus es simul & mortuorum : Te adoro , te invoco , & toto cordis affectu nunc & in seculum benedico . Amen . O Domine Jesu , da vivis misericordiam & gratiam : da tuis regimen & lucem perpetuam : da Ecclesiae tuae veritatem & pacem ; da mihi miserrimo peccatorum poenitentiam & veniam . Amen . O Domine , errantes oro corrige , incredulos converte , Ecclesiae fidem auge , Haereses destrue , Hostes versutos detege , violentos & impoenitentes contere , per Jesum Christum Dominum nostrum . Amen . Misericors Pater , pro beneficiis quae mihi largiti sunt in terris Benefactores mei , praemia aeterna consequantur in coelis . Oro etiam ut cum his pro quibus oravi , aut pro quibus orare teneor , & cum omni populo Dei , introduci mihi detur in Regnum tuum , & ibi apparere in justitia , & satiari gloria , per Jesum Christum Dominum nostrum . Amen . O Lord , consider my complaint , for I am brought very low . O Lord , how long wilt thou be angry with thy servant that prayeth ? O Lord give me grace and repentance , and thou canst not be angry with my prayer . O Lord , I am thine save me , and deliver me not into the will of mine enemies , especially my ghostly enemies . O Lord , I am thy servant , thy unprofitable wastful servant , yet thy servant . O Lord , set my accounts right before thee , and pardon all my mis-spendings & mis-reckonings . O Lord , I am thy son , thy most unkind , prodigal , run-away son , yet thy son . O Lord , though I have not retained the love and duty of a son , yet do not thou cast off ( I humbly beg it ) the kindness and compassion of a Father . O Lord , in thy grace I return to thee ; And though I have eaten draugh with all the unclean swine in the world , in my hungry absence from thee , yet now , Lord , upon my humble return to thee , give me , I beseech thee , the bread of life , the Body and Blood of my Saviour into my soul , that I may be satisfied in thee , and never more run away from thee , even for Iesus Christ his sake , that gave himself for me . Amen . Misericors Deus , Creator omnium hominum , qui nihil odisti eorum quae condidisti , nec vis mortem peccatoris , sed magis ut convertatur & vivat ; Miserere omnium Iudaeorum , Turcarum , Infidelium , & Haereticorum . Aufer ab iis ignorantiam , duritiem cordis , & contemptum verbi tui : & reduc eos , misericors Domine , ad Gregem tuum , ut serventur inter reliquias veri Israelis , ut fiat unum Ovile , & unus Pastor , Jesus Christus Dominus noster , qui vivit & regnat , &c. Amen . Tanquam pro Tribunali tuo tremendo ( ubi nullus erit personarum respectus ) reum memet peragens , ita hodie antequam praeveniat me dies judicii mei coram sancto tuo Altari prostratus , coram te & stupendis Angelis tuis a propria conscientia dejectus , profero improbas & nefarias cogitationes & actiones meas . Respice , oro Domine , humilitatem meam , & remitte omnia peccata mea , quae multiplicata sunt super capillos capitis mei . Quodnam enim est malum quod non designavi in anima mea : quin & multa & nefanda opere perpetravi . Reus enim sum , ô Domine , invidiae , gulae , &c. Omnes sensus meos , omnia membra mea pollui . Sed incomparabilis est multitudo viscerum tuorum , & ineffabilis misericordia bonitatis tuae , qua peccata mea toleras . Quare , ô Rex omni admiratione major , O Domine longanimis misericordias tuas mirificato in me peccatore : potentiam benignitatis tuae manifestato , clementissimae propensionis tuae virtutem exerito : & me Prodigum revertentem suscipito , per Jesum Christum Dominum nostrum . Amen . O Lord God , how I receive the Body and Blood of my most blessed Saviour Iesus Christ , the price of my Redemption , is the very wonder of my soul , yet my most firm and constant belief upon the words of my Saviour . At this time they are graciously tenderd to me and my faith : Lord , make me a worthy receiver , and be it unto me as he hath said . Amen . Lord , I have received this Sacrament of the Body and Blood of my dear Saviour . His mercy hath given it , and my faith received it into my soul. I humbly beseech thee speak mercy and peace unto my Conscience , and enrich me with all those graces which come from that precious Body and Blood , even till I be possessed of Eternal life in Christ. Amen . O qui sursum Patri assides & hic nobiscum invisibiliter versaris , venito & sanctificato praesentia haec dona ; eos item pro quibus , & eos per quos , & ea propter quae offeruntur . Amen . Pro Duce Buckinghamiae . GRacious Father , I humbly beseech thee , bless the Duke of Buckingham with all spiritual and temporal blessings , but especially spiritual . Make and continue him faithful to his Prince , serviceable to his Country , devout in thy Truth and Church : a most happy Husband and a blessed Father ; filled with the constant love and honour of his Prince , that all thy blessings may flow upon himself and his posterity after him . Continue him a true-hearted friend to me thy poor servant whom thou hast honoured in his eyes : Make my heart religious & dutiful to thee , and in and under thee true , and secret , and stout , and provident in all things which he shall be pleased to commit unto me . Even so , Lord , and make him continually to serve thee , that thou mayest bless him , through Iesus Christ our only Lord and Saviour . Amen . O most merciful God and gracious Father , the Prince hath put himself to a great Adventure , I humbly beseech thee , make a clear way before him : Give thine Angels charge over him , be with him thy self in mercy , power , and protection : in every step of his journey : in every moment of his time : in every consultation and address for action , till thou bring him back with safety , honour , and contentment , to do thee service in this place . Bless his most trusty and faithful Servant the Lord Duke of Buckingham , that he may be diligent in service , provident in business , wise and happy in counsels : for the honour of thy Name , the good of thy Church , the preservation of the Prince , the contentment of the King , the satisfaction of the State. Preserve him , I humbly beseech thee , from all envy that attends him ; and bless him , that his eyes may see the Prince safely delivered to the King and State , and after it live long in happiness to do them and thee service , through Iesus Christ our Lord. Amen . O most gracious God and merciful Father , thou art the Lord of Hosts ; all victory over our Enemies , all safety against them is from thee : I humbly beseech thee go out with our Armies , and bless them . Bless my dear Lord the Duke that is gone Admiral with them , that wisdom may attend all his Counsels , and courage and success all his Enterprises : that by his and their means thou wilt be pleased to bring safety to this Kingdom , strength and comfort to Religion , victory and reputation to our Country . And that he may return with our Navy committed to him , and with safety , honour , and love both of Prince and People . Grant this for thy dear Sons sake Iesus Christ our Lord. Amen . O merciful God , thy Judgments are often secret , alwayes just : At this time they were temporally heavy upon the poor Duke of Buckingham , upon me , upon all that had the honour to be near him . Lord , thou hast ( I doubt not ) given him rest , and light and blessedness in thee . Give also , I beseech thee , comfort to his Lady . Bless his Children , uphold his Friends , forget not his Servants . Lay open the bottom of all that irreligious and graceless plot that spilt his blood . Bless and preserve the King from danger , and from security in these dangerous times . And for my self , O Lord , though the sorrows of my heart are inlarged , in that thou gavest this most honourable Friend into my bosom , and hast taken him again from me ; yet blessed be thy Name , O Lord , that hast given me patience . I shall now see him no more till we meet at the Resurrection : O make that joyful to us and all thy faithful servants , even for Iesus Christ his sake . Amen . Senectus . O Lord , cast me not off in the time of mine Age , forsake me not now my strength begins to fail me . Amen . Forsake me not , O God , in mine old age , now I am gray-headed , until I have declared thy strength unto this Generation , and thy power to all them that are to come . Amen . O Lord , though thou hast shortned the dayes of my youth , yet cover me not with dishonour . Hide not thy self from me for ever , but remember how short my time is , and make me remember it , O Lord. Amen . O Lord , teach me to number my days , that I may apply my heart unto wisdom . Amen . O Lord , hide not thy face from me in the time of trouble ; for my dayes are consumed away like smoke , and my bones are burnt up like a fire-brand . My dayes are gone like a shadow , and I am withered like grass . Thou , O Lord , hast brought down my strength in my journey , and shortned my daies . But , O my God , take me not away but in the timeliness of my age , that I may continue to serve thee , and be faithful in thy service , till thou remove me hence . Amen . Tentationes . O Lord , as thou art faithful , so suffer me not , I beseech thee , to be tempted above that I am able , but give an issue with the temptation , that I may be able to bear it . Amen . Omnipotens Deus , respice preces meas , & libera cor meum a malarum cogitationum tentationibus , ut te miserante dignum esse possim Spiritus Sancti habitaculum , per Jesum Christum Dominum nostrum . Amen . Deus , qui diligentibus te facis cuncta prodesse , da cordi meo inviolabilem charitatis tuae affectum & nulla unquam tentatione mutabilem , per Dominum nostrum Jesum Christum . Amen . Misericors Deus , da mihi in Fide tua constantiam , & in Charitate firmitatem , ut nullis tentationibus ab earum integritate possim divelli , per Jesum Christum Dominum nostrum . Amen . Carcer . O Lord , have mercy upon me , and bring my soul out of Prison , that I may give thanks unto thy Name , even in Iesus Christ our Lord. Amen . O Lord , blessed is the man that hath thee for his help , and whose hope is in thee . O Lord , help me and all them to right that suffer wrong . Thou art the Lord which loosest men out of Prison , which helpest them that are fallen . O Lord , help and deliver me when , and as it shall seem best to thee , even for Iesus Christ his sake . Amen . O Lord , thine indignation lies hard upon me ; and though thou hast not ( for thy mercy is great ) vexed me with all thy storms , yet thou hast put my acquaintance far from me , and I am so fast in Prison that I cannot get forth . Lord , I call daily upon thee , hear and have mercy , for Iesus Christ his sake . Amen . O Lord , thou which bringest the Prisoners out of captivity , while thou lettest the Runagates continue in scarceness ; Have mercy upon me , and deliver me out of the Prison and affliction in which I now am : and give me grace , that being free , I may faithfully and freely serve thee all the daies of my life , through Iesus Christ our Lord. Amen . Confessiones . O Domine , in multis deliqui , & improbe egi , & tristitia affeci spiritum tuum sanctum . Exacerbavi viscera clementiae tuae , cogitatione , sermone , opere , noctu & interdiu , palam & in occulto , consult● & in consulto . O si constituas peccata mea in conspectu meo ; O si rationem a me exigas peccatorum in se non ignoscibilium , quae scienter commisi , quid faciam ? quo fugiam ? Sed O Domine , ne in furore tuo arguas me , nec in ira tua corripias me . Miserere mei , non solum quia infirmus sum , sed quia figmentum sum tuum . Obsecro t● , ne intres in judicium cum servo tuo : si enim iniquitates observaveris Domine , Domine , quis in judicio consistet ? Non ego certe , si quis alius . Ego enim sum peccati pelagus , & non sum dignus in coelum suspicere prae multitudine peccatorum meorum , quorum non est numerus ; probra , injuriae , &c. et mille praeterea nefandae passiones sunt , a quibus non destiti . Quibus enim non corruptus sum peccatis ? Quibus non sum constrictus malis ? Inutilis factus sum tibi Deo meo , & hominibus . Quis me in talia prolapsum suscitabit ? In te , Domine , confido , qui es Deus meus : esto mihi Salvator secundum viscera compassionis tuae , & miserere mei secundum magnam misericordiā tuam , & ne retribuas mihi secundum opera mea , sed converte te ad me , me ad te . Remitte omnia quae in te peccavi : serva me propter misericordiam tuam , & ubi abundavit peccatum , superabundet grat●● tua ; & laudabo & glorificabo te per omnes dies vitae meae . Tu enim es Deus poenitentium , & Salvator peccantium . Tibi gloria per Jesum Christum Dominum nostrum . Amen . Anniversaria . O Eternal God and merciful Father , with whom do rest the souls of them that die in thy faith and favour : Have mercy upon me , and grant that my life may be a preparation to die , and my death an entrance to life with thee . As upon this day it pleased thee to take my dear Father to thy mercy , whe● I was yet young . O Lord , he was 〈◊〉 servant , thy meek , humble , fai●hful servant : and I assure my self he is in rest , and light , and blessedness . Lord , while I am here behind in my pilgrimage , showre down thy grace upon me . Thou hast been more then a Father to me : thou hast not suffered me to want a Father ; no , not when thou hadst taken him from me . O be pleased to be a Father still , and by thy grace to keep me within the bounds of a Sons obedience . Thou hast given me temporal blessings beyond desert or hope ; O be graciously pleased to heap spiritual blessings on me , that I may grow in faith , obedience , and thankfulness to thee ; that I may make it my joy to perform duty to thee . And after my painful life ended , bring me , I beseech thee , to thy joyes , to thy glory , to thy self : that I and my Parents , with all thy Saints and Servants departed this life , may meet in a blessed glorious resurrection , ever to sing praises and honour to thee , in and through Iesus Christ our Lord. Amen . O Deus meus , respice servum tuum , & miserere mei secundum viscera misericordiae tuae . Scandalum ecce factus sum Nomini tuo , dum ambitioni meae & aliorum peccatis servio . Quin & hoc licet aliorum suasu , oblatrante tamen Conscientia perpetravi . Obsecro , Domine , per misericordias Jesu , ne intres in judicium cum servo tuo , sed exaudi sanguinem ejus pro me perorantem : nec hoc Conjugium sit animae meae Divortium a sinu tuo . O quanto satius f●isset si vel hujus diei satis memor , Martyrium cum Proto-martyre tuo potius perpessus essem , negando quod urgebant , aut non satis fidi , aut non satis pii amici mei . Pollicitus sum mihi tenebras peccato huic , sed ecce statim evolavit , nec lux magis aperta , quam ego qui feci . Ita voluisti Domine prae nimia misericordia tua implere ignominia faciem meam , ut discerem quaerere Nomen tuum . O Domine , quam gravis adhuc est memoria peccati hujus etiam hodie , etiam p●st tot & toties repetitas preces a tristi & confusa anima mea coram te profusas . O Domine miserere ; exaudi preces depressi & humiliati valde servi tui . Parce , Domine , et remitte peccata , quae peccatum hoc & induxerunt & sequuta sunt . Nam confiteor , Domine , iterum & eodem die revolventis anni , nec satis adhuc cautus , aut satis humilis factus in aliud grave peccatum incidi ; lapidatus iterum non pro , sed a peccato . Nunc plene suscita me , Domine , ne moriar ultra in peccatis meis ; sed des ut vivam , & vivens gaudeam in te , per merita & miserationes Jesu Christi Salvatoris nostri . Amen . O merciful God , thou hast shewed me much mercy , and done great things for me ; and as I was returning , instead of thankfulness , I wandred out of my way from thee , into a foul and a strange path . There thou madest me see both my folly & my weakness ; Lord , make me ever see them , ever sorry for them . O Lord , for my Saviours sake forgive me the folly , and strengthen me against the weakness for ever . Lord , forgive all my sins , and this ; and make me by thy grace , thy most true ; humble , and faithful servant all the daies of my life , through Iesus Christ our Lord. Amen . O misericors Pater , quo me vertam ? Qui & exeundo & revertendo peccavi contra te . Abii cum Prodigo p●●digus in longinquam regionem . Dissipavi substantiam meam , tuam luxuriose . Ibi primum sensi omnia consumpta , & me dignum non meliori quam porcorum consortio : Nec tamen aut vita illa immunda , aut fames gratiae , de reditu ad meliorem frugem vel cogitare fecit . Reversum jam ab itinere infausto ecce judicia tua , Domine , insequuntur me . Ignis corripit tecta sub quibus sum ; vidit enim Deus , nec multum distulit , sed ignis accensus est in Jacob , & ira ascendit in Israel . Et scelera ( non dubito ) mea conflagrationem Collegio minitabantur , & mihi . Nam dum igni extinguendo intentior sum , parum abfuit , quin ab igne extinguerer . Quam ecce misericordia tua , Domine , vix sine miraculo me flammis ●●puit . Nam dum amica manus astantis me vi quadam amovit , eodem instanti ex eodem loco , ubi pedem figere decrevi , prorupit inclusus ignis , in flammas subsidunt gradus , & ego , st ibi invenisset incendium , una periissem . O peccata mea nunquam satis deflenda ! O misericordia tua , Domine , nunquam satis praedicanda ! O poenitentia nunquam mihi magis necessaria ! O gratia tua , Domine , humillime & jugiter imploranda ! Surgo , ô Domine Pater , & ecce venio ; lento quidem & instabili gressu , sed venio , & confiteor : peccavi enim in coelum & contra te , nec dignus sum vocarifilius tuus . Sim , ô Domine , quid vis , modo tuus . Ablue peccata mea in sanguine Filii tui , ut sim tuus . Et concede obsecro , ut sicut tum terror , ita quotidie memoria ignis hujus exurat faeces omnes & reliquias peccatorum meorum : ut me cautiorē factum melior ignis charitatis & devotionis in amorem tui & in odium peccati accendat , per Jesum Christum Dominum nostrum . Amen . O Domine misericors , glorificetur beatissimum nomen tuum : Ecce enim ego , dum pro Officio Regem sequor , & tui , & humanorum casuum immemor , & mihi praefidens , infausto in via saltu in terram infidam incidi , & Tendonem fregi . Levatus in curtum , Hamptoniam perveni . Cruciatus talis fuit , qualem nervi sentire solent . Et certe in febrem ferventiorem ipse angor conjecisset , nisi ingens defluxus sanguinis me ab illo metu liberasset . Magna infirmitate laboravi , et fere per biennium claudus incessi . Infirmitatem aliquam adhuc sentio , sed , gratiae immortales tibi , O beatissima Trinitas , usum satis perfectum Crurium dedisti mihi , & confirmasti praeter omnium expectationem , gressus meos . Dirigas nunc eos , O Domine , in viis mandatorum tuorum ut nunquam vel inter te & falsum cultum , vel inter te & mundum claudicem ; sed recta pergam , & viam testimoniorum tuorum curram , quum dilatasti cor meum . Oro itaque ne differas vel dilatationem cordis , vel confirmationem pedum in semitis justificationum tuarum , per & propter Jesum Christum Dominum nostrum . Amen . O Eternal God , and my most merciful Father , as this day the fury of the enraged multitude was fierce upon me and my house , to destroy me and to pillage it , it pleased thee in mercy to preserve both , and bring some of them to shame and punishment . I have sinned many ways against thee , O Lord , and this was a loud call of thine and a merciful to bring me to repentance , which I beseech thee give me grace to hear and obey . But what I have done to hurt or offend them , that should stir up this rage against me , I know not . Lord , in thy mercy look down upon me ; fill my heart with thankfulness for this great deliverance , and suffer me not to forget it , or the Examination which I took of my self upon it . And as for them and their like , let them not have their desire , O Lord , let not their mischievous imaginations prosper against me , nor their fury lay hold upon me ; lest they be too proud , and lest I end my wearie days in misery . Yet forgive them , O Lord , for they know not why they did it . And according to thy wonted mercy preserve me to serve thee , and let the same watchful Protection which now defended me , guard me through the remainder of my life . And this for thine own goodness sake , and the merits of my Saviour Iesus Christ. Amen . O Eternal God and merciful Father , I humbly beseech thee look down upon me in this time of my great and grievous affliction . Lord ( if it be thy blessed will ) make mine Innocency appear , and free both me and my Profession from all scandal thus raised on me . And howsoever , if thou be pleased to trie me to the uttermost ; I humbly beseech thee , give me full patience , proportionable comfort , contentment with whatsoever thou sendest , and an heart ready to die for thy Honour , the Kings Happiness , and this Churches Preservation . And my zeal to these is all the sin ( humane frailty excepted ) which is yet known to me in this particular , for which I thus suffer . Lord , look upon me in mercy , and for the merits of Iesus Christ pardon all my sins many and great , which have drawn down this Judgment upon me , and then in all things do with me as seems best in thine own eyes : and make me not only patient under , but thankful for whatsoever thou dost , O Lord , my strength and my Redeemer . Amen . O Eternal God and merciful Father , after long imprisonment I am now at last called to answer ; I most humbly ●eseech thee to strengthen me through this Tryal , to preserve the patience with which thou hast hitherto blessed me through this affliction . Suffer no course language , or other provocation to make me speak or do any thing that may mis-become my person , mine age , my calling , or my present condition . And Lord , I beseech thee , make me able to clear to the world that Innocency which is in my heart concerning this Charge laid against me . Grant this , O Lord , for Iesus Christ his sake . Amen . O merciful Lord , I have had a long and a tedious Tryal : And I give thee humble and hearty thanks for the wonderful strength that I have received from thee in the bearing up of my weakness . Lord , continue all thy mercies towards me , for the storm gathers and grows black upon me , and what it threatens is best known to thee . After a long Tryal I am called to answer in the House of Commons ; and that not to Evidence , but to one single man's report of Evidence , and that made without Oath . What this may produce in present or in future , thou knowest also . O Lord , furnish me with patience and true Christian wisdom and courage , to bear up against this drift , and send not out thy storms to beat upon me also ; but look comfortably upon me to my End , in and through the merits of Iesus Christ my Lord and only Saviour . Amen . Prayers added since the restoring of this Book to me , which was taken from me in a search by Mr. Prinne May 31. 1643 : and with much difficulty restored unto me Nov. 6. 1644. O Domine , ad Adventum tuum secundum paratus sim , ne talem me non invenias , qualem voluisti invenire , qui omnia pro me passus es , ut invenires talem , cui non supplicia inferres , sed praemia redderes sempiterna . Amen . O Domine , cum Christi adjutorio sic agere studeam , ut te tam pium Dominum , non solum hospitem recipere possim , sed etiam perpetuum habitatorem habeam , per Jesum Christum Dominum nostrum . Amen . O AEterne Deus , auxilium tuum imploro , ut veram discretionem , et perfectam charitatem praestare mihi pro tua pietate digneris , cui est gloria & imperium cum Patre & Spiritu Sancto in secula seculorum . Amen . O Domine misericors , qui tanta mihi beneficia concessisti , des insuper mihi cum omni humilitate fidem rectam tenere , charitatem integram cum omnibus hominibus conservare , mundo corde & casto corpore tibi Domino meo servire usque ad finem vitae serio laborem , ut post labores desiderabilem illam vocem audire possim ; Euge serve bone , intra in gaudium Domini tui . Amen . Meditationes praeparantes ad Mortem . O Lord , quicken and comfort my soul , for I have sinned against thee . Lord , I call to mind all the years of my life past in the bitterness of my soul for my sin . My misdeeds have prevailed against me , O be thou merciful unto my sin ; O for thy Names sake be merciful unto my sin , for it is great . Amen . Namely and especially , O Lord , be merciful unto me , &c. Herein O Lord be merciful unto thy servant . O Lord , lay not these , nor the rest unto my charge . O let the depth of my sin call up the depth of thy mercies , of thy grace . Lord , let it come , that where my sin hath abounded , grace may supe●abound . Lord , I believe , help thou my unbelief . O Lord , though thou kill me , yet will I put my trust in thee . Though I walk through the valley of the shadow of death , yet will I fear no evil . For I hope verily to see the goodness of the Lord in the land of the living . O let this Cup pass from me ; nevertheless , if it may not pass from me , but that I must drink of it , thy will be done . Thou art the Lord , do what seemeth good in thine own eyes . For I will take it as the Cup of Salvation , and give thanks to thy Name , O Lord. O Lord , grant that all the dayes of my appointed time upon earth I may wait when my Changing shall come . O that thou wouldst hide me in the grave , and keep me secret until thy wrath be past , and appoint me a time in which thou wilt remember me ! Say unto my soul , O say it now , I am thy Salvation . Command my spirit , whenever thou wilt command it , to be received up to thee in peace . O bid me come unto thee : say unto me , This day shalt thou be with me in Paradise . Lord thus , and now let thy servant depart in peace , that mine eyes may see thy Salvation . O Lord , thou blessed Trinity , three Persons and one God , have mercy upon me . I commend my self into thy hands as to a faithful Creator . Lord , receive thine own Creature , not made by any strange God , but by thee the only living and true God. Despise not , O Lord , the work of thine own hands . I am created to thine own Image and likeness ; O suffer not thine own Image to be defaced , but renew it again in righteousness and true holiness . I commend my self into thy hands , as to a most gracious Redeemer : For thou hast redeemed me , O Lord God of Truth . O Lord , I am the price of thy Blood , of thy most precious Blood ; O suffer not so great , so unvaluable a price to perish . O Lord , thou camest down from heaven to redeem that which was lost ; suffer not that to be lost which thou hast redeemed . I commend my self into thy hands , as to my most blessed Comforter . O Lord , I am weary and heavy laden , and I come to thee to be refreshed by thee . Behold , O Lord , I have been the Temple of thy holy Spirit ; I have I confess , strangely polluted it ; yet destroy me not , but dedicate me anew , and sanctifie me to thy self yet once again . O Lord , I wear thy Name : 't is thy Name that is called upon me . For thy Names sake therefore be merciful unto me . O spare , Lord , if not me , yet thine own Name in me . And do not so remember my sin , O Lord do not , as that in remembring it , thou forget thine own Name . I have desired to fear thy Name , to love and to honour thy Name . And I now desire to depart this life , in the Invocation and Confession of thy Name . Lord , I confess it and call upon it , O come Lord Iesu. Amen . Peccavi O Domine ! Sed non negavi te : O nunquam praevaleat Inimicus ut negem . Sed credo ; O Domine adauge fidem , & non confundar in aeternum . Sed spero ; et quae spes mea nisi tu solus ? suscipe me secundum eloquium tuum , & non confundar ab expectatione mea . Sed praeparavi & direxi cor meum ad te quaerendum : & etiamsi non secundum munditiem Sanctuarii , tamen linum fumigans , & quassam arundinem nec extinguas nec frangas , O Domine Jesu . Sed patienter sustineo castigationem tuam , & taceo quia tu fecisti . Sed remitto debitoribus meis , et tu pollicitus es remissionem remittenti . Sed projicio me in te ; ne te subtrahas , & venientem ad te ne ejicias foras . Sed in Nominis tui confessione & invocatione opto decedere . Quare non propter me , O Domine Jesu , aut quicquam mei , sed propter temetipsum . Propter Nomen tuum . Propter gloriam Nominis tui , & veritatem tuam . Propter misericordias tuas multas , magnas , mirificas . Propter Christum Mediatorem , & Spiritum Paracletum , suscipe reversum ad se , & revertentem ad te . Amen . Et ideo ô Domine Deus meus ! Inter te & me . Christum Sacerdotem , Agnum , Sacrificium . Inter Satanam & me . Christum Regem , Leonem , Triumphum . Inter Peccatum & me . Christi Innocentiam in vita . Inter Poenam peccatorum et me . Christi Satisfactionem , Passionem , Sanguinem . Inter defectum Iustitiae et me . Christi Iustitiam , Obedientiam absolutam . Inter defectum ad Praemium & me . Christi Meritum . Inter defectum Doloris pro peccatis , & me . Christi Lachrimas , & Sudorem . Inter defectum fervoris in Orando & me . Christi Intercessionem . Inter accusationem Satanae vel propriae Conscientiae , et me . Christum Advocatum . Inter Concupiscentiam & me , Christi Charitatem ostendo , offero , commemoro . Acceptum habe Domine , propter . Christum ipsum . Amen . Peccavi O Domine ! Sed non abscondo peccatum . Sed non excuso . Sed ultro fateor . Sed recogito in amaritudine animae . Sed meipsum propter peccata in te odi : des gratiam , ut judicem & vindicem ; ut non sine venia exeam e vita hac mihi miserrima . Amen . O Lord , I have not only sinned , but provoked thee with many and grievous sins ; yet , I beseech thee , remember that I am bnt flesh , even a wind that passeth and cometh not again . Et plus potest ad salutem misericordia Servatoris , quam ad perniciem nequitia mei peccatoris . Amen . O Domine Jesu , non habebas tu quare morereris , & mortuus es pro me : ego habeo quare , des gratiam ne dedigner mori , et paratus sim. Amen . O Domine Jesu , propter illam amaritudinem quam pro me miserrimo sustinuisti in Cruce ; maxime in illa hora , quando nobilissima anima tua egressa est de benedicto corpore tuo , deprecor te miserere animae meae in egressu suo , & perduc eam in vitam aeternam . Amen , Pro Infirmis . DEus , sub cujus nutibus vitaenostrae momēta decurrunt , suscipe quaeso preces meas pro aegrotantibus famulis tuis , pro quibus humillime misericordiae tuae auxilium imploro . Ut reddita sibi sanitate , gratiarum tibi in Ecclesia tua referant actiones , per Dominum nostrum Jesum Christum . Amen . Visitatio Infirmi . EXistimas ne ? Nullum morbum aut crucem casu evenire cuiquam , vel temere . Quin immitti a Deo , citra cujus Providentiā neminē morbo laborare ? Deum autem sapientissimum , ut nihil unquam permittat contingere , nisi quum expedit ? Expedire itaque tibi morbum hunc vel crucem , quem vel quam tibi nunc immisit Deus . Porro Deum Paterno erga nos animo esse . Patrem autem , sive indulgeat sive castiget , aeque Patrem esse : nec minore , & forsan majore hoc quam illud amore facere . Bona tibi diu dedisse , nunc mala dare ; sed nec mala haec , nisi ut majoris boni causa sint , nempe ut redeas ad illum . Gratiae esse hoc , quod toties a te repulsus , tamen nec sic deferat ; quin visitet te denuo , & requirat te . Si sic ; subdes hac in re Divinae voluntati voluntatem tuam , sacrificium omnium ( post Christi ) Deo gratissimum . Confiterisne ? Non tam bene vixisse te quam oportuit ? imo vixisse te male , saepeque & graviter peccasse ? Estne peccatum aliquod praeter vel supra caetera ? vel suntne peccata aliqua , quae gravent Conscientiam tuam , ut peculiaris Absolutionis beneficio tibi sit opus ? Estne scrupulus aliquis circa ea quae sunt Fidei , vel Religionis ? Recogitasne annos elapsos vitae tuae in amaritudine animae tuae ? Cuperesne majorem pro iis amaritudinem sentire , quam sentis ? & gauderesne si sentires ? & doletne quod majorem non sentias ? Petisne illuminari de iis quae ignoras , vel oblitus es , ut de iis poenitere possis ? & poenitetne id etiam quod vel ignoras , vel oblitus es ? Estne propositum si vixeris judicandi ●e , & vindicandi in teipsum quod deliquisti ? Estne propositum si vixeris emendandi vitam , & devitandi tum media , tum signa eorum quae hactenus peccasti ? Hoccine sancte promittis ? An petis de hoc promisso admoneri te libere ? Credisne ? Quae in Symbolo sunt Fidei Christianae semel Sanctis traditae ? Te servari non posse nisi ea credas ? Laetarisne & gratias agis Deo , quod in hac Fide natus es , vixisti , & jam morieris in ea ? Petisne ipse , & visne nos tuo nomine a Deo supplices petere , ne deficiat in te Fides haec ad ipsum , atque adeo ne in ipso mortis articulo ? Petisne etiam ut fructus Fidei hujus , & praecipue Mortis Jesu Christi , utcunque in vita tua periit , tamen ne pereat in morte ? Si te sensus defecerit , aut dolor seu debilitas eousque pertulerit , ut quaedam tibi excidant contra Religionem , seu Praecepta ejus , visne haberi pro non dictis ? & renunciasne iis tanquam non tuis ? Remittisne ? Illis , qui te quocunque modo laeserint , sicut tibi vis remitti ? Petisne a Deo ut ipse quoque illis remittat ? Remittisne illis satisfactionem ad quam tenentur ratione illorum , quibus te verbo vel facto laeserunt ? Visne hoc illis , qui in te peccarunt , tuo nomine significari ; Te illis quantum in te est noxas omnes remisisse ? Remissurusne esses si graviora & plura in te deliquissent ? Gauderesne si plures jam haberes quibus remittere possis , quo inde uberius tibi remissio peccatorum tuorum a Deo impertiri possit ? TU ipse si quos laesisti , petisne ab iis veniam , ut & tibi remittant ? Ecquos imprimis commeministi , & vis significari illis hoc tuo nomine ? Quum remissio nulla sperari potest peccatorum contra octavum vel nonum praeceptum Legis Divinae , nisi fiat restitutio . Paratusne es restituere illis rem , quibus in re familiari ; & illis famam , quibus in fama detraxisti : idque sine dolo , & dila●ione ? Recordarisne qui tandem sint ? Symbolum Apostolicum . CRedo Domine ( tu meae incredulitati subvenito ) esse te Unum Deum , Patrem , Filium , Spiritum Sanctum . Pro summa tua benignitate & potentia creasse Coelos & Terram . Pro immensa charitate omnia in Christo recapitulasse . Qui caro factus et conceptus est . Natus . Mortuus . Resurrexit . Revertetur . Passus . Sepultus . Ascendit . Retribuet . Crucifixus . Descendit . Assedit . Virtute et operatione Spiritus Sancti , ex Universo vocasse Ecclesiam ad sanctitatem . In ea nos consequi bonorum participationem , & peccatorum remissionem . In ea nos expectare carnis resurrectionem , vitam aeternam . CRedo Domine ( ôsupple defectus Fidei meae ! ) Patris benevolum affectum . Omnipotentis potentiam salutarem . Creatoris providentiam in custodia , gubernatione , consummatione mundi . Credo magnum Pietatis Mysterium , propter nos homines , pro nostra salute Deum in Carne revelatum , Filium Patris , Unctum Spiritus , Dominum Jesum . Conceptum esse , et Natum ; ad purgandam impuritatem Conceptionis & Nativitatis nostrae . Passum esse ; quae nos oportuit , ( inexplicabilia ) ne nos oporteret . Crucifixum , Mortuum , et Sepultum , ne haec pro eo timeamus subire . Descendisse ; quo nos oportuit , & ne nos omnino . Resurrexisse , Ascendisse , Consedisse ; ubi nihil nobis , et ut nos quoque . Adventurum Iudicem mundi , ut nos assumat . Credo eum esse . In Conceptione & Generatione , Naturae Purgatorem . In Passione Crucis , Mortis Sepulturae , Redemptorem Personae . In descensu , Triumphatorem Inferni & Mortis . In Resurrectione , Primitias Dormientium . In Ascensione , Praecursorem . In Sessione , Paracletum sive Advocatum . In secundo Adventu & Iudicio , Consummatorem Fidei . Sic loco Abaddon . Satanae . Diaboli . Delatoris . Captivantis . Aculei . Jesum intueor . Mediatorem . Paracletum . Intercessorem . Redemptorem . Christum . Credo autem et Spiritus vim vivificam , sanctificantem . Invisibiliter , extra , efficaciter , tanquam ventus . In Increpatione , Compunctione , Doctri●a , Commone factione , Advocatione , Consolatione , Attestatione , Diffusione Charitatis , Illuminatione Cognitionis . Credo praeterea Spiritus Sancti Corpus mysticum Vocatorum ex universo mundo , ad fidem veritatis & sanctitatem vitae . Membrorum vero Corporis reciprocam participationem . Praeterea Remissionem peccatorum in praesenti , spem vero Resurrectionis et Translationis ad vitam aeternam . DOmine , adde mihi fidem ; non fidem quae legem annihilet . Sed fidem per Charitatē operantem . Operibus efficacem . Vincentem mundum . Sanctissimam denique , ut te amem ut Patrem , verear ut Omnipotentem . Ut fideli Creatori animam in beneficentia committam . Ut in me Christus formetur ; ego vero conformer imagini ejus . Ut pro iis , quae pro me passus est , agam gratias ; ipsi compatiar : pro ipso patiar , quodcunque ipsi visum fuerit . Ut pro ejus Cruce , Morte , Sepultura ulciscar , crucifigam , interimam , sepeliam , quod istis causam praebuit , peccatum . Ut pro descensu ad Inferos , vivus frequenti meditatione descendam in Infernum . Ut conformer Resurrectioni ejus , in novitatem vitae resurgens . Ascensioni vero , quae sunt supra meditans , & quaerens . Ut et Consessus sim memor , quoties dono aliquo Coelestis Consolationis egeo ; & quoties in Invocatione frigeo . Adventus autem , & Iudicii nunquam obliviscar . Tubae resonantis sonum semper audiam , & semper orem , donec ad Dextram constitutus sim. Amen . Conscientiae Quotidianum Examen . O Anima mea ! An egisti Deo pro acceptis beneficiis gratias ? An petiisti gratiam a Deo pro cognitione & expulsione peccatorum ? An exegisti a te ipsa rationem de admissis praesenti die peccatis , cogitatione , verbo , opere , per singulas horas ex quo evigilasti ? An expetiisti veniam de delictis ? An proposuisti cum Dei gratia emendationem ? Benedicta sit sancta & individua Trinitas nunc & semper , & in secula seculorum . Amen . Itinerarium . O Domine , stellam ducem non sum meritus , tribue t●men quaeso mihi iter prosperum , tempus tranquillum , reditum felicem . Ut Angelo tuo sancto comite & custode , ad eum quo pergo locum , deinde ad domum propriam , & demum ad aeternae salutis portum , pervenire feliciter valeam , per Jesum Christum Dominum nostrum . Amen . Adesto , quaeso Domine , et me famulum tuum custodi ; esto mihi in lubrico baculus , in naufragio portus . Ut te duce , quo tendo prospere perveniam , & demum incolumis ad propria redeam , per Jesum Christum Dominum nostrum . Amen . Exaudi Domine supplicationes meas , & viam famuli tui dispone : ut inter omnes vitae & viae hujus varietates , tuo semper protegar auxilio , per Jesum Christum Dominum nostrum . Amen . O Domine , salvum me fac servum tuum sperantem in te . Mitte mihi auxilium de Sancto , & de Sion tuere me . Esto mihi turris fortitudinis a facie Inimici . Nihil proficiat Inimicus in me , & filius iniquitatis non opponat nocere mihi . O prosperum iter faciat mihi Deus salutarium nostrorum . Domine exaudi orationem meam , & clamor meus ad te veniat , per Jesum Christum Dominum nostrum . Amen . At the laying of the first Stone of a Chappel . O Lord merciful and gracious , this thy People are preparing to build a place for thy Service : Accept I humbly beseech thee their present Devotion , and make them perfect both in their present and future duty ; that while thou givest them ease to honour thee , they may with the greater alacrity go on in thy Service . And now , O Lord , I have by thy mercy and goodness , put to my hand to lay the first stone in this Building : 't is a Corner-stone , make it , I beseech thee , a happy Foundation , a durable Building . Let it rise up , and be made , and continue a House of Prayer and Devotion through all ages ; that thy People may here be taught to believe in Iesus Christ the true Corner-stone , upon whom they and their souls may be built safe for ever . Grant this for the merit of the same Iesus Christ our most blessed Lord and Saviour . To whom with the Father and the Holy Spirit , be ascribed all Power , Majesty , and Dominion this day and for ever . Amen . Prayers upon sundry Publick Occasions . MOst gracious God , we humbly beseech thee , as for this Kingdom in general , so especially for the High Court of Parliament , under our most Religious and Gracious King at this time assembled ; that thou wouldest be pleased to bless and direct all their Consultations , to the preservation of thy Glory , the good of thy Church , the safety , honour , and welfare of our Soveraign and his Kingdomes . Lord , look upon the humility and devotion with which they are come into thy Courts . And they are come into thy House in assured confidence upon the merits and mercies of Christ ( our blessed Saviour , ) that thou wilt not deny them the grace and favour which they beg of thee . Therefore , O Lord , bless them with that wisdom which thou knowest necessary to speed , and bring great designes into action ; and to make the maturity of his Majesties and their Counsels , the happiness and the blessing of this Common-wealth . These , and all other necessaries for them , for us , and thy whole Church , we humbly beg in the Name and Mediation of Iesus Christ our most blessed Lord and Saviour . Amen . O Eternal God and our most gracious Father , thou art the Lord of Hosts , and the strength of all Nations is from thee : If thou keepest not the City , the Watchman waketh but in vain . And no Victory can wait upon the justest Designs , upon the wisest Counsels , upon the strongest Armies , if thou teach not their hands to warre , and their fingers to fight . Thou art the steady hope of all the ends of the earth , and of them which go and remain in the broad sea . Lord , at this time we need thy more special Assistance both by Land and Sea ; and ●or the mercy of Christ deny us neither . Be with our Armies , and the Armies of our Allies and Associates by Land ; be with our Navy at Sea. Be not from the one , nor from the other in power and in great mercy , until thou hast brought them back with honour and a setled Peace . Lord , turn our Enemies sword into their own bosome : For we sought Peace and ensued it ; and while we did so , they did more then make themselves ready to battel . We are thy servants , truly and heartily sorry for our sins . Lord , forgive them , and then we will trust upon thee , that thou wilt pour down all thy blessings upon this & all other designes and actions of this State , undertaken for thy glory , the honour of our most gracious King CHARLES , and the peace and welfare of this Church and Common-wealth . Grant this we humbly beseech thee , for Iesus Christ his sake our only Mediator and Advocate . Amen . Most gracious God , we humbly beseech thee pardon and forgive all our many , great and grievous transgressions . We may not hope thou wilt take off thy punishments , until thou hast forgiven our sins . We may not think thou wilt forgive our sins , until our humiliation and repentance come to ask forgiveness . We have been too slow to come , and now thou hast apparell'd thy Mercy in Justice , to force us to thee . Lord , we believe , but do thou increase our Faith , our Devotion , our Repentance , and all Christian Vertues in us . At this time the viols of thy heavy displeasure drop down upon us , and while we smart under one Judgment , thou threatnest the rest . The Pestilence spreads in our Streets , and so as if it sought whom to devour . No strength is able to stand against it , and it threatens to make Families , nay , Cities desolate . While the Pestilence eats up thy People , we hear the sound of War , and the Sword calleth for such as it would devour . In the mean time the heavens are black over us , and the clouds drop leaneness ; and it will be Famine , to swallow what the Pestilence and the Sword shall leave alive , unless thou send more seasonable weather to give the fruits of the earth in their season . Our sins have deserved all this and more , and we neither do nor can deny it . We have no whither to go but to mercy . We have no way to that , but by the Alsufficient merit of thy Son our blessed Saviour . Lord , for his merit and mercies sake look down upon us thy distressed servants : Command thine Angel to stay his hand , and remember that in death we cannot praise thee , nor give thanks in the pit . Go forth with our Armies when they go , and make us remember that all our strength and deliverance is in thee . Clear up the Heavens over us , and take not from us the great plenty with which thou hast crowned the Earth : but remember us , O thou that feedest the Ravens when they call upon thee . Lord , we need all thy mercies to come upon us , and thy mercies are altogether in Christ , in whom , and for whose sake we beg them of thee , who livest and reignest in the unity of the Spirit , one God , world without end . Amen . O Eternal God and most merciful Father , we humbly beseech thee be merciful unto us , and be near to help us in all those extremities which our sins threaten to bring upon us . Our Enemies are strengthened against us , by our multiplied Rebellions against thee . And we deserve to suffer whatever our Enemies threaten . But there is mercy with thee that thou mayest be feared . O Lord , shew us this mercy , and give us grace so to fear thee , as that we may never be brought to fear or feel them . And whensoever thou wilt correct us for our sins , let us fall into thy hands , and not into the hands of men . Grant this for Iesus Christ his sake our only Mediator and Redeemer . Amen . O Eternal God and most gracious Father , we have deserved whatsoever thy Law hath threatned against sinners . Our Contempt of thy Divine Worship is great , and we hear thy Word , but obey it not . Forgive us , O Lord , forgive us these and all other our grievous sins . Give us light in our understanding , readiness and obedience in our will , discretion in our words and actions ; true , serious , and loyal endeavours for the peace and prosperity of Ierusalem , the unity and glory of this Church and State : that so we may love it and prosper in it , and be full of grace in this life , and filled with glory in the life to come , through Iesus Christ our Lord. Amen . O most merciful God , we give thee praise and thanks for the wonderful ceasing of the late raging Pestilence in the chief City of this Kingdom and other places . Lord , shew us yet fa●ther mercy , and look upon all parts of this Land with tender compassion . Keep back the destroying Angel , that he enter not into places that are yet free , nor make farther waste in those which are already visited . Comfort them that are sick , preserve them that are sound , receive them that die to mercy , that living and dying , they and we may continue thy faithful servants , through Iesus Christ our Lord. Amen . O most gracious God and loving Father , we have felt thy manifold mercies , no Nation more : and we have committed sins against thee , few Nations greater . Enter not into judgment with us , O Lord , but for Christ and his mercy sake , pacifie thine anger , and save us from the malice and cruelty of our Enemies . They are our crying sins that have called them upon us . Let it be an addition to thy wonted mercy , to restrain their fury . To this end , Lord , p●t thy bridle into their mouths , and thy bit between their teeth . Frustrate their designes● and let them find no way in our Seas , nor any path in our Floods : but scatter them with thy tempest , & follow them with all thy storms ; that we being delivered by thy hand , may bless and honour thy Name , devoutly serving thee all our daies , through Iesus Christ our Lord. Amen . O Lord , thou gracious Governour of all the Kingdoms of the Earth : Look down , we beseech thee , in mercy upon this Realm , & upon all other Reformed Churches . Save and deliver us and them from the hands of all such as threaten our destruction . Protect the person of our Gracious Soveraign , direct his Counsels , go forth with his Armies , be unto him and to us a wall of brass , and a strong tower of defence against his and our Enemies ; that so we being safe through thy mercy , may live to serve thee in thy Church , and ever give thee praise and glory , through Iesus Christ our Lord. Amen . O Eternal God and merciful Father , all peace and strength of Kingdoms is from thee : and lineal Succession is thy great blessing both upon Princes and States ; the great means to preserve unity , and confirm strength . We therefore give thee humble and hear●y thanks , as for all thy blessings , so especially at this time for thy great mercy and loving-kindness to our dread Soveraign , his Royal Queen , and this whole State , in giving her Majesty hope of her long desired Issue , thereby filling their and our hearts with gladness . Lord , go along with thine own blessings to perfect them . Be with her in soul and in body , preserve her from all dangers . Keep her safe to and in the hour of Travel , that there may be strength to bring forth her Joy and our Hope . And make her a joyful Mother of many Children , to the glory of thy great Name , the happiness of his Majesty , the security of this State , and the flourishing of the Church and true Religion amongst us . Grant this , even for Iesus Christ his sake our only Lord and Saviour . Amen . O Eternal God and merciful Father , since lineal Succession is under thee , the great security of Kingdoms , and the very life of Peace . We therefore give thee most humble and hearty thanks for the great blessing which thou hast again begun to work for our Gracious King CHARLES and this whole State , in giving the Queens Majesty further hopes of a desired and happy Issue . And as we give thee humble and hearty thanks for this , so we pray thee to perfect this great blessing thus begun , to preserve her from all dangers , and to be with her by special assistance in the hour of Travel . Lord , make her a happy Mother of succesful Children , to the increase of thy glory , the comfort of his Majesty , the joy of her own heart , the safety of the State , and the preservation of the Church and true Religion among us . Grant this even for Iesus Christ his sake our only Saviour and Redeemer . Amen . O most merciful God & gracious Father , thou hast given us the joy of our hearts , the contentment of our souls for this life , in blessing our dear and dread Soveraign , and his vertuous Royal Queen with a hopeful Son , & us with a Prince in thy just time and his to rule over us . We give thy glorious Name most humble and hearty thanks for this . Lord , make us so thankful , so obedient to thee for this great mercy , that thy goodness may delight to encrease it to us . Encrease , it good Lord , to more Children , the prop one of another against single hope . Encrease it to more Sons , the great strength of his Majesty and his Throne . Encrease it in the Joy of his Royal Parents , and all true-hearted Subjects . Encrease it by his Christian and happy Education both in Faith and Goodness : that this Kingdom and People may be happy in the long life and prosperity of our most Gracious Soveraign and his Royal Consort . And when fulness of daies must gather time , Lord double his Graces , and make them apparent in this his Heir and his Heirs after him , for all Generations to come , even for Iesus Christ his sake our Lord and only Saviour . Amen . O most gracious God and loving Father , we give thee , as we are bound , most humble and hearty thanks for thy great mercy extended to us and this whole State , in blessing the Queens Majesty with a happy Deliverance in and from the great pains and perils of Child-birth . We humbly beseech thee to continue and encrease this Blessing : to give her strength , that she may happily overcome this , and all dangers else : that his most Gracious Majesty may long have joy in her happy life : that she may have joy in his Majesties prosperity ; that both of them may have comfort in the Royal Prince Charles , the new-born Princess the Lady Mary , and with them in a hopeful , healthful and succesful Posterity : that the whole Kingdome may have fulness of joy in them ; and that both they and we may all have joy in the true honour and service of God : that both Church and Kingdom may be blessed , and their Royal Persons filled with honour in this life , and with eternal happiness in the life to come , even for Iesus Christ his sake our only Lord and Saviour . Amen . O Eternal God and merciful Father , we give thee all humble and hearty thanks for our most Gracious Soveraign Lord King Charles ; both for the gentleness of thy hand in a disease otherwise so troublesome and fearful . And for the mercifulness of thy hand in taking it off : so soon , and so happily . We know and acknowledge before thee our sins , and what grievous punishments they have deserved . But Lord we beseech thee still to remember us in mercy , and long to bless our Gracious King with life and heal●h , and strength , and happiness ; and above all with the fear of thy holy Name : that so he may continue under thee , and over us , a Father of the State , a Patron of the Church , a Comfort to his Royal Queen , till he see his Childrens Children , and peace upon Israel . Grant this good Lord , even for Iesus Christ his sake . Amen . Most gracious God and loving Father , we give thee all humble and hearty thanks for thy great mercy in blessing the Queen's Majesty with a happy Deliverance in and from the great pains and peril of Child-birth . We humbly beseech thee to continue thy mercies towards her , that she may happily overcome this and all other dangers ; that his most Gracious Majesty may long have joy in her most happy life , & both of them comfort in the Royal Prince Charles , & the rest of their Princely Issue ; particularly in the new-born Prince the Duke of York , that they all may prove a healthful , hopeful , and a succesful Posterity ; that both Church and Kingdom may have fulness of joy in them . That their Majesties Royal Persons may be filled with honour in this life , and with eternal happiness in the life to come . And this even for Iesus Christ his sake our only Saviour and Redeemer . Amen . O Eternal God and merciful Father , by whom alone Kings reign , thou Lord of Hosts , and giver of all Victory , we humbly beseech thee to guard our most Gracious Soveraign Lord King Charles ; to bless him in his Person with health and safety , in his Counsels with wisdome and prudence , and in all his Actions with honour and good success . Grant , blessed Lord , that Victory may attend his designes , and that his liege People may rejoyce in thee ; but that shame may cover the face of thine and his treacherous Enemies . Give him , blessed Father , so to settle his Subjects in Peace , and the true fear of thy Divine Majesty , that he may return with joy and honour , and proceed long to Govern his Kingdoms in peace and plenty , and in the happiness of true Religion and Piety all his daies . These blessings , and whatsoever else shall be necessary for him , or for our selves , we humbly beg of thee , O merciful Father , for Iesus Christ his sake our only Mediator and Redeemer . Amen . O Eternal God and merciful Father , by whom alone Kings reign , thou Lord of Hosts and Giver of all Victory : We humbly beseech thee both now and ever to guide & preserve our most gracious Soveraign Lord King CHARLES . To bless him in his Person with health and safety ; in his Counsels with wisdom and prudence , and in all his Actions with honour and good success : especially against those his Traiterous Subjects , who having cast off all Obedience to their Anointed Soveraign , do at this time in Rebellious manner invade this Realm . Grant , Blessed Lord , that Victory may attend his Majesties designs , that his Liege People may rejoyce in thee ; but that shame may cover the faces of thine and his treacherous Enemies , Enable him ( blessed Father ) so to vanquish and subdue them all , that his Loyal Subjects being setled in Peace and the true fear of thy holy Name , he may return with joy and honour , & continue to Govern his Kingdomes in peace and plenty , and in the happiness of true Religion and Piety all his daies . These blessings , and whatsoever else shall be necessary for him , or for our selves , we humbly beg of thee , O merciful Father , for Iesus Christ his sake , our only Mediator and Redeemer . Amen . Quotidie . O Lord , forgive me all my sins that are past . O Lord , strengthen me against all Temptations , especially the Temptations of , &c. O Lord , fill my heart with thankfulness : and I do give thee most humble and hearty thanks for the great deliverance of me from the rage and fury of the Multitude . O Lord , let the same wings of thy merciful protection be spread over me all the daies of my life . O Lord , give me a faithful , a patient , a penitent , a persevering heart in thy service ; that so I may with comfort daily nay hourly expect when my Changing shall come . So Amen , Lord Iesu. Amen . Absolutio . OUr Lord Iesus Christ , who hath left power to his Church to Absolve all sinners , which truely repent and believe in him , of his great mercy forgive thee thine offences . And by his Authority committed to me , I Absolve thee from all thy sins , In the Name of the Father , and of the Son , and of the Holy Ghost . Amen . Admissio in Ecclesiam . GOd , who of his mercy hath given you grace to give your self to his Church ; Preserve aud keep you in his Truth , free both from Superstition and Prophaneness . The Lord bless and keep you . The Lord make his face shine upon you , and be merciful unto you . The Lord lift up his countenance upon you , and give you peace in Conscience , and constancy in Truth . And by the power of Ministration committed to me by our Lord and Saviour Iesus Christ , I Readmit you into the Fellowship of his Church , in the Name of the Father , and of the Son , and of the Holy Ghost , Amen . His Grace's Speech , according to the Original , written with his own hand , and delivered by him upon the Scaffold on Tower-hill , Jan. 10. 1644. to his Chaplain Dr. Sterne , now Lord Arch-Bishop of York . Good People , THis is an uncomfortable time to preach ; yet I shall begin with a Text of Scripture , Heb. 12.2 . Let us run with patience that race which is set before us : Looking unto Jesus the Author and Finisher of our Faith , who for the joy that was set before him , endured the Cross , despising the shame , and is set down at the right hand of the throne of God. I have been long in my Race , and how I have looked unto Iesus the Author and Finisher of my Faith , he best knows . I am now come to the end of my Race , and here I find the Cross , a death of shame . But the shame must be despised , or no coming to the right hand of God. Iesus despised the shame for me , and God forbid that I should not despise the shame for Him. I am going apace ( as you see ) towards the Red sea , and my feet are upon the very brink of it : An argument ( I hope ) that God is bringing me into the Land of Promise ; for that was the way through which he led his people . But before they came to it , he instituted a Passeover for them . A Lamb it was , but it must be eaten with sowre herbs , Exod. 12. 8. I shall obey , and labour to digest the sowr herbs , as well as the Lamb. And I shall remember it is the Lords Passeover . I shall not think of the herbs , nor be angry with the hands that gathered them ; but look up only to him who instituted that , and governs these . For men can have no more power over me then what is given them from above , S. Iohn . 19. 11. I am not in love with this Passage through the Red-sea , for I have the weakness and infirmity of flesh and blood plentifully in me . And I have prayed with my Saviour , Ut transiret calix iste , that this cup of red wine might pass from me , S. Luke 22. 42. But if not , Gods will , not mine , be done . And I shall most willingly drink of this cup as deep as he pleases , and enter into this Sea , yea , and pass through it in the way that he shall lead me . But I would have it remembred ( Good people ) that when Gods servants were in this boisterous Sea , and Aaron among them , the Egyptians which persecuted them , and did in a manner drive them into that Sea , were drowned in the same waters , while they were in pursuit of them . I know my God , whom I serve , is as able to deliver me from this Sea of blood , as he was to deliver the three Children from the Furnace , Dan. 3. And ( I most humbly thank my Saviour for it ) my resolution is , as theirs was : They would not worship the Image which the King had set up , nor will I the Imaginations which the People are setting up . Nor will I forsake the Temple and the Truth of God to follow the bleating of Ieroboams Calves in Dan and in Bethel . And as for this People , they are at this day miserably misled : God of his mercy open their eyes , that they may see the right way . For at this day the blind lead the blind ; and if they go on , both will certainly into the ditch , S. Luke 6. 39. For my self , I am ( and I acknowledge it in all humility ) a most grievous sinner many ways , by thought , word , and deed : And yet I cannot doubt but that God hath mercy in store for me a poor penitent , as well as for other sinners . I have now upon this sad occasion ransacked every corner of my heart ; and yet I thank God I have not found among the many , any one sin , which deserves death by any known Law of this Kingdom . And yet hereby I charge nothing upon my Judges : For if they proceed upon proof by valuable witnesses , I or any other Innocent may be justly condemned . And I thank God , though the weight of the Sentence lie heavy upon me , I am as quiet within as ever I was in my life . And though I am not only the first Archbishop , but the first man that ever died by an Ordinance in Parliament , yet some of my Predecessors have gone this way , though not by this means . For Elphegus was hurried away and lost his head by the Danes ; Simon Sudbury in the Fury of Wat Tyler and his fellows . Before these S. Iohn Baptist had his head danced off by a lewd Woman : And S. Cyprian Archbishop of Carthage submitted his head to a persecuting sword . Many examples great and good ; and they teach me patience . For I hope my Cause in heaven will look of another die , then the colour that is put upon it here . And some comfort it is to me , not only that I go the way of these great men in their several Generations ; but also that my Charge , as foul as it is made , looks like that of the Jews against S. Paul , Acts 25. 8. For he was accused for the Law and the Temple , i. e. Religion . And like that of S. Stephen , Acts 6. 14. for breaking the Ordinances which Moses gave , i. e. Law and Religion , the Holy Place and the Law , ver . 13. But you will say , Do I then compare my self with the integrity of S. Paul and S. Stephen ? No , far be that from me . I only raise a comfort to my self , that these great Saints and Servants of God were laid at in their times as I am now . And it is memorable that S. Paul , who helped on this accusation against S. Stephen , did after fall under the very same himself . Yea , but here 's a great clamour that I would have brought in Popery . I shall answer that more fully by and by . In the mean time you know what the Pharisees laid against Christ himself , S. Iohn 11. 48. If we let him alone , all men will believe on him : Et venient Romani , and the Romans will come , and take away both our Place and the Nation . Here was a causeless cry against Christ , that the Romans would come . And see how just the judgment of God was . They crucified Christ for fear lest the Romans should come ; and his death was it which brought in the Romans upon them ; God punishing them with that which they most feared . And I pray God this clamour of Venient Romani , of which I have given no cause , help not to bring them in . For the Pope never had such a Harvest in England since the Reformation , as he hath now upon the Sects aud Divisions that are amongst us . In the mean time , by honour and dishonour , by good report and evil report , as a deceiver and yet true , am I passing through this world , 2 Cor. 6. 8. Some particulars also I think it not amiss to speak of . 1. And first , this I shall be bold to speak of the King our gracious Soveraign : He hath been much traduced also for bringing in of Popery . But on my Conscience ( of which I shall give God a present account ) I know him to be as free from this Charge as any man living : And I hold him to be as sound a Protestant according to the Religion by Law established , as any man in his Kingdom ; and that he will venture his life as far and as freely for it . And I think I do or should know both his affection to Religion , and his grounds for it , as fully as any man in England . 2. The second particular is concerning this great and populous City ( which God bless . ) Here hath been of late a fashion taken up to gather hands , and then go to the great Court of the Kingdom , the Parliament , and clamour for Justice ; as if that great and wise Court , before whom the Causes come which are unknown to the Many , could not or would not do Justice but at their appointment ; a way which may endanger many an innocent man , and pluck his blood upon their own heads , and perhaps upon the Cities also . And this hath been lately practised against my self : the Magistrates standing still and suffering them openly to proceed from Parish to Parish without check . God forgive the setters of this , withall my heart I beg it : but many well-meaning people are caught by it . In S. Stephens case , when nothing else would serve , they stirred up the people against him , Act. 6. 12. And Herod went the same way : when he had killed S. Iames , yet he would not venture upon S. Peter , till he found how the other pleased the people , Acts 12. 3. But take heed of having your hands full of blood , Esai . 1. 15. For there is a time best known to himself , when God above other sins makes Inquisition for blood . And when that Inquisition is on foot , the Psalmist tells us , Psal. 9. 12. that God remembers ; but that 's not all , he remembers , and forgets not the complaint of the poor , i. e. whose blood is shed by Oppression , ver . 9. Take heed of this : 'T is a fearful thing to fall into the hands of the living God , Heb. 12. but then especially , when he is making Inquisition for blood . And with my prayers to avert it , I do heartily desire this City to remember the Prophecy that is expressed Ierem. 26. 15. 3. The third particular is the poor Church of England . It hath flourished , and been a shelter to other neighbouring Churches , when storms have driven upon them . But alas now it is in a storm it self , and God only knows whether or how it shall get out . And which is worse then a storm from without , it is become like an Oak cleft to shivers with wedges made out of its own body . And at every cleft profaneness and irreligion is entring in ; While ( as * Prosper speaks ) men that introduce profaneness are cloaked over with the name Religionis Imaginariae , of Imaginary Religion : for we have lost the Substance , and dwell too much in Opinion . And that Church , which all the Jesuits machinations could not ruine , is fallen into danger by her own . 4. The last particular ( for I I am not willing to be too long ) is my self . I was born and baptized in the bosome of the Church of England established by Law. In that Profession I have ever since lived , and in that I come now to die . What clamours and slanders I have endured for labouring to keep an Uniformity in the external Service of God , according to the Doctrine and Discipline of this Church , all men know , and I have abundantly felt . Now at last I am accused of High-treason in Parliament , a crime which my soul ever abhorred . This Treason was charged to consist of two parts , An endeavour to subvert the Laws of the Land : and a like endeavour to overthrow the true Protestant Religion established by Law. Besides my answers to the several Charges , I Protested mine innocency in both Houses . It was said , Prisoners Protestations at the Barre must not be taken . I must therefore come now to it upon my death , being instantly to give God an account for the truth of it . I do therefore here in the presence of God and his holy Angels take it upon my death , that I never endeavoured the Subversion either of Law or Religion . And I desire you all to remember this Protest of mine for my innocency in this , and from all Treasons whatsoever . I have been accused likewise as an Enemy to Parliaments : No , I understand them , and the benefit that comes by them too well to be so : But I did dislike the misgovernments of some Parliaments many wayes , and I had good reason for it ; for Corruptio optimi est pessima . And that being the highest Court , over which no other hath jurisdiction , when 't is misinformed or misgoverned , the Subject is left without all remedy . But I have done . I forgive all the world , all and every of those bitter Enemies which have persecuted me ; and humbly desire to be forgiven of God first , and then of every man. And so I heartily desire you to joyn in prayer with me . O Eternal God and merciful Father , look down upon me in mercy , in the riches and fulness of all thy mercies . Look upon me , but not till thou hast nailed my sins to the Cross of Christ , not till thou hast bathed me in the blood of Christ , not till I have hid my self in the wounds of Christ ; that so the punishment due unto my sins may pass over me . And since thou art pleased to trie me to the uttermost , I most humbly beseech thee , give me now in this great Instant , full patience , proportionable comfort , and a heart ready to die for thine honour , the Kings happiness , and this Churches preservation . And my zeal to these ( far from arrogancy be it spoken ) is all the sin ( humane frailty excepted , and all incidents thereto ) which is yet known to me in this particular , for which I come now to suffer : I say in this particular of Treason . But otherwise my sins are many and great ; Lord pardon them all , and those especially ( what ever they are ) which have drawn down this present judgment upon me . And when thou hast given me strength to bear it , do with me as seems best in thine own eyes , Amen . And that there may be a stop of this issue of blood in this more then miserable Kingdom , O Lord , I beseech thee give grace of repentance to all Blood-thirsty people . But if they will not repent , O Lord confound all their devices , defeat and frustrate all their designes and endeavours upon them , which are or shall be contrary to the glory of thy great Name , the truth and sincerity of Religion , the establishment of the King and his posterity after him in their just Rights and Priviledges , the honour and conservation of Parliaments in their just power , the preservation of this poor Church in her Truth , Peace , and Patrimony , and the settlement of this distracted and distressed People under their Ancient Laws , and in their native Liberties . And when thou hast done all this in meer mercy for them , O Lord , fill their hearts with thankfulness , and with Religious dutiful obedience to thee and thy Commandments all their dayes . So , Amen Lord Iesu , Amen . And receive my soul into thy bosom . Amen . Our Father which art in heaven , &c. The Lord Archbishop's Prayer , as he kneeled by the Block . LOrd , I am coming as fast as I can . I know I must pass through the shadow of death , before I can come to see thee . But it is but Umbra mortis , a meer shadow of death , a little darkness upon nature : but thou by thy Merits and Passion hast broke through the jaws of death . So , Lord receive my soul , and have mercy upon me : and bless this Kingdome with peace and plenty , and with brotherly love and charity , that there may not be this effusion of Christian bloud amongst them , for Iesus Christ his sake , if it be thy will. Then he layd his head upon the Block , and after he had prayed to himself , said aloud , Lord receive my Soul , which was the signal given to the Executioner . FINIS . Notes, typically marginal, from the original text Notes for div A49717-e280 Oratio Dominica . Gerson ali●er : par . 3. pa● 1147. The Preface . Petitions . The Doxologie . Notes for div A49717-e1560 Pro Gratia Praeveniente . Liturg. Anglic. Confessio cum precatione . Per L. A. W. Pro Remissione Peccatorum . Pro Donis . Gratiarum Actio . Pro Ecclesia Catholica . Pro Ecclesia Particulari . Pro Rege . Pro Amicis & Consanguineis . Pro Servis . Pro Afflictis . S. Aug. 2. cont . Advers : Leg. & Prophet . cap. 2. Pro Omnibus , etiam Inimicis . Submissio mei . Hora Mortis . Notes for div A49717-e2310 Hora 1. i.e. Mane. Psal. 43. 3,4 . Domin . 2. post Epiph . Ad vent . Dom. 1. Domin . 2. Dom. 4. Hor. 3. sive●ona ●ona Matutina . Psal. 34. 7 , 8. Psal. 48. 9. Psal. 63. 3. Psalm . 84. 1. Domin . 1. post Epiph . Domin . 3. post Epiph. Domin . 4● post Epiph . Hora 6. i. Meridie . Psal. 19. 12 , 13. Praesumptio . Psal. 84. 4. Nazianz Orat. 13. Charitas . Domin . Pasch. Pro Grati● . Dom. 1. post Pascha . Contra Malitiam . Domin . 2. post Pascha . ●ora 9. i. e. Ter●ia Pome●●d● Psal. 37. 7 , 8. Paulinus Epist. 9. Princip . Psal. 52. 8. Pro meipso . Psalm . 9. 13. Aug. 14. 1629. Pro omni dono . Pentecoste . Domin . Trinit . Vesperi . Dan. 9. 19. Psal. 49● 16 , 17. Patientia . Psal. 119. 82. Domin . Sexagesima . Contra Adversitatem . Domin . Quinquagesima . Pro Charitate . Completorium . The Compline is before bed time . Amos 7. 2 , 5. Prov. 3. 24. Somnus . Domin . 4. Quadrag . For Relief . Bed● time . Et Nocte , si vigiles . Psal. 13.3 . Psal. 17.3 . Psal. 119. 164. Domin . 5. Post Pascha . Cogitationes . Notes for div A49717-e4430 Mane Psal. 5. 1 , 2 , 3. Psal. 96. 2. Gratiae . Prov. 2. 11. Consilium . Jerem. 10. 23. Viarum Directio . Ho●a tertia . 2 Esdr. 8. 45 , 31. Misericordia . Psal. 74. 24. Consilium Sitire Deum . Psal. 119. 29. Veritas . Obedientia . Domin . 1. post Trin. Pro Gratia . Hora 6. Tob. 3. 2,3,6 . Misericordia . Jer. 14. 20. Venia . Liturg. Angl. Domin . 3. post Trinit . Pro Defensione . Aug. Serm. 18● de Sanctis . Hora. 9. 2 Macc. 1. 3 , 4,5 . Misericordia . Ps. 106.4 . Remember me . Dom. 4. post . Trin. Vesperi . Psal. 17. 1. Exaudire . S. Hilar. L. 12. de Trin. p. 195. Praesumptio . Coll. Vesp. pro auxilio contra omnia pericula . Nox . Dom. 6. post Trin. Obedientia . The Compline . Psal. 17. 6 , 7 , 8. Defensio . Psal. 141. 2. Exaudire Psal. 28. 8. Gratiae . Dom. 7. post Trin. Religio . Bed-time Et Nocte , si vigiles . Psal. 39. 5. &c. Mors. Gregor . Nazian . Orat. 8. Submissio meiipsius . Notes for div A49717-e6200 Mane. Psa. 1.1,2 . Praeservatio . Erasmus . Illuminatio . Prov. 3. 26. Dom. 9. post Trin. Cogitationes . Gratia. Hora. 3. Psal. 25. 1,3,4 . &c. Pro omnis generis auxilio . Domin . 2. Quadrages : Pro Praeservatione . Hora 6. Psal. 27. 8,9,10 , 11. Exaudire . Psal. 55. 18. Paulin. Epist. 17. pag. 181. Deliverance . Dom. 10. post Trin Hora 9. Psal. 31. 19 , 21. Gloria Deo. Psal. 42. 3. Tempore advero . Dom. 3. post Pasc. Illuminatio . Obedientia . Vesperi . S. Ambros . Ser. 8. in Psal. 118. Venia . Psal. 91.1 Auxilium . Dom. 11. post Trinitatem . Completorium . Psal. 46.1 . Auxilin̄ . Psal. 119. 122. Misericordia . Dom. 14. post Trin. Donum omne . ●ed time Et Nocte , ●i vigiles . Psal. 50. 15. ●er . 10. 24. S. Ambr. 5. Hexā . ca. 25. Poenitentia . Dom. 4. post Pasc. Obedientia . Notes for div A49717-e7650 Mane. Baruch 2. 12,14 . Poenitentia . Psal. 119. 147. Exaudire . Psal. 143. 8. Hora. 3. Psal. 39. 9,7 , 8. Spes . Poenitentia . Gr. Naz. Orat. 6. fine . pag. 144. Pro grege Hora 6. Psal. 35. 1 , 3. Defensio . Ps. 86. 6. Exaudire . Ps. 120.2 . Deliverance . Dom. 15. post Trin. Hora 9. Esai . 55. 6,7 . Paenitentia . Psal. 86. 11. Timor Dei. Dom. 17. post Trin. Pro Gratia . Vesperi . Psal. 51. 1. Poenitentia . S. Aug. Ser. 30. de Verb. Dom. & Ser. 120. de Diversis , et Ser. 2. Donum omne . Dom. 18. post Trin. Obedientia . Compline . Ps. 51.17 . Poenitentia . Misericordia . Dom. 19. post Trin. Bed-time Et Nocte , si vigiles . Psal. 63.6 Nox . Psal. 119. 148. Somnus . Notes for div A49717-e9140 Mane. Psal. 17. 5. S. Aug. de 5. Haeres . cap. 7. Auxilium . Ps. 63.1 . Consolatio . Esay 33. 2,5,6 . Ascensioonis dies . Dom. post Ascen . Hora 3. Ps. 55. 2. Exaudire . Ps. 86.14 . Inimici . Liturg. Angl. Defensio . Hora 6. Psal. 55. 22. Blandientes . Ps. 94.12 . Correctio . Dom. 20. post Trin● Defensio . Obedientia . Hora 9. Patientia S. Aug. cont . Epist . Fundam . c. 37. Psal. 109. 1. Opprobrium . Prec . Mat. Coll. pro Pace . Et pro defensione . Vesperi . Aug. de 5. Haeres . c. 7. Psal. 140. 1 , 2. Inimici . Coll. 1. Precum Vespert . Pro Pace . Compline . Psal. 57.1 . Spes . S. Aug. Nom. Scala Paradisi . c. 4. Sitire Deum . Liturg. Angl. Praeservatio . Bed-time Et noc●e , si vigiles Ps. 77.1,2 . Tempore valde premente . Somnus . Coll. in fine Lit. Anglic. Defensio . Notes for div A49717-e10800 Mane. S. Aug. L. 1. Ret. c. 15. & de Duab. Anim. cont . Manich . c. 15. Ps. 88.13 . Dom. 2. post Trin. Timere , Amare Deum . Parasceue . Domin . ante Pasc. Coll. 1. diei . Ecclesia . Coll. 2. diei . Pro omnibus . Hora 3. S. Aug. de 5. Haeres . cap. 7. Haereses . Psal. 109. 20. Deliverance . Ps. 25.14 . Liturg. Angl. Exaudire . Hora 6. Ps. 79. 8. Venia . Psal. 115. 1. S. Athan. Lib. 1. de Vnita Deitate Trinit . pag. 444. Dom. Trinit . Hora 9. Ps. 80. 4. S. Chrysost . L. 3. de Sacerdotio . Ecclesia . Vesperi . Psal. 88. 1 , 2. Afflictiones . S. Hilar. l. 12. de Trin. fine . Fides . Compline . Psal. 92. 1 , 2. Misericordia . Nox . Bed-time Et Nocte , si vigiles . Psal. 119. 49 , 54. Gr. Naz. Orat. 10. p 176. Mors. Aug. Ser. 53. de diversis . Notes for div A49717-e12340 Mane. Ps. 59.16 . Laus Dei. Ps. 90.17 . Benedictio Psal. 119. 18 Illuminatio . Prec . Mat. Coll. pro Gratia. Auxilium . Hora. 3. Ps. 62. 5. Oratio Ezekiae , 2 Chron. 30. 19. Imperfectio . Ps. 138.7 . Inimici . Psal. 119. 121. Inimici . ver . 122. Liturg. Angl. Infirmitas . Hora 6. Ps. 62. 8. Ps. 119.5 . Viarum directio . Psal. 119. 33. Timor Dei. Hora 9. Ps. 81. 7. Exaudire . Afflictiones . Psal. 119. 10 , 12. Viarum directio . Vesperi . Ps. 134. 1. Laus Dei. Protectio . Completorium . Psal. 139. 10. Confessio . Gratiarum actio . Psal. 71. 17 , 19. &c. Laus Dei. Gratiarum actio . Bed-time Et Nocte , si vigiles . Ps. 121.4 . Psal. 119. 59. Procrastinatio . Ps. 120.4 . Mors. Adoratio & Glorificatio Dei mei . S. Aug. l. 2. Confess . c. 4. Notes for div A49717-e13890 Ps. 19.13 . Psal. 119. 37. Salvian . l. 6. de Gubernatione Dei. p. 222. Ps. 19.14 . Psal. 34. 12 , 13. Ps. 37.31 . Psal. 39. 1 , 2. Psal. 119. 108. Ps. 141.3 . Ecclus. 22. 27. David fugiens 2. Sam. 15. 25. 2 Cor. 4. 8. ver . 16. Psal. 38. 10. Psal. 119. 65. ver . 75. Baruch 3. 1 , &c. Ps. 9. 18. Psal. 31. 8 , &c. ver . 10. 12. 14. 15. 16. Ps. 42. 6. Psal. 44. 23. Ps. 31. 1. Ps. 55. 3. Psal. 60. 11. Pericula . Ps. 80. 5. Psal. 109. 25. Psal. 119. 92. Ps. 39. 9 , 11. Ps. 91. 3. ver . 10. Ps. 79.12 . Domin . Septuagesima . Si intre● Familiā . Liturg. Angl. Liturg. Angl. Gratiarum actio post Liberationem . Psal. 18. 3 , 4 , 5. Psal. 31.6 . Psal. 32.4 . Psal. 39. 13. Psal. 116. 2 , 3. Psal. 118. 18. Liberatio à morbo gravissimo , in quē incidi Aug. 14. 1629. Esai . 8. 9 , 10. 1 Macc. 4. 30. Ps. 18.37 . Ps. 46. 9. Ps. 44.10 . Psal. 108. 11. Liturg. Angl. Liturg. Angl. Gratiarum actio . Ps. 9. 12. Psal. 10 , 13 , 16. Psal. 22. 23 Ps. 70.5 . Psal. 25. 15. Psal. 61.1 . Psal. 69. 1 , 15. Psal. 119. 28. Psal. 119. 143. Tristitia . Psal. 44. 14. Psal. 55. 9 , 16. Psal. 57. 3 , 4. Ps. 71.7 . Psal. 89. 49. Psal. 119. 95. Psal. 119. 150. ver . 157. Psal. 119. 22. ver . 39. Ps. 19. 9. Ps. 41. 9. Ps. 57. 5. Psal. 71. 10. Psal. 119. 85. Psal. 141. 10. Psal. 142. 2 , 7. Psal. 9.7 . Ps. 28. 2. Ps. 61. 4. Psal. 100. 3 , 4. Ps. 26. 8. Psal. 37. 19. Psal. 65. 3 , 9. Liturg. Angl. Litan . Angl. Liturg. Angl. Liturg. Angl. Psalmi . Psal. 90. 13. Psal. 119. 116 , 120. ver . 176. Jer. 14. 7 , 8 , 9. Psal. 25. 10. Coll. in die Ciner . Dom. 12. post Trin. Dom. 21. post Trin. Dom. 24. post Trin. Coll. in fine Lit. Angl. Lit. Angl. Liturg. Angl. Liturg. Angl. in Commun . Ibidem . S. Aug. Ser. 7. de Tempore . Pro liberatione ab Inimicis . Ps. 30. 1. Ps. 35.9 . Ps. 7. 18. Psal. 47. 2 , 3. Post Victoriam in bell● . Psal. 56. 12. S. Aug. Orat. de 5. H●res . cap. 7. Psal. 57. 7. Psal. 9.1 . Ps. 13. 5. Psal. 22. 23. Ps. 30. 9. Ps. 34. 1. Ps. 71. 8. Psal. 71. 20. Psal. 86. 12. Psal. 135. 3. Psal. 138. 1. S. Mat. 5. 44. Psal. 25. 18. Dom. 3. Quadrag . Ps. 56. 1. Psal. 35. 19. Psal. 7.1 . Ps. 9. 13. Psal. 64.1 . Menev. Bathon . London . Dioecesis . S. Aug. lib. 22. contra Faust. ca. 69. de Mose . Esal . 55. 10. Ps. 61. 6. Psal. 20.1 . Dom. 5. po Epistphan . Psal. 80. 8. Psal. 127. 1. Ecclesia Angl. post Possessiones direptas . Nehem. 9. 32 , 33. Psal. 33. 10 , 12. Dan. 9. 16 , 17. Psal. 79. 12. Alias the Sick , the Afflicted . Psal. 69. 9. Dom. 1. Quadrag . Dom. 25. post Trin. 1 Tim. 5. 22. 2 Tim. 1. 6. Dom. 5. post Trin. Pro Ecclesia . Dom. 16. post Trin. Dom. 22. post Trin. Psal. 137. 1. Psal. 141. 8. Praevia . Coll. pro Mundatione Cordis . Litan . brevis . Coll. 3 in die Parasc . Dum Altari adsto , si fieri possit . Si non , tum mane , &c Immediate ante perceptionem Panis . Immediate po●t receptionem utriusque speci●● . The Spanish Journey . The Isle of Re , 1627. His death Aug. 23. 1628. Ps. 71.9 . ver . 16. Psal. 89. 44. Psal. 90. 12. Psal. 102. 2. ver . 3. ver . 11. ver . 23. ver . 24. 1. Cor. 10. 15. Psal. 142. 9. Psal. 146. 4 , 6. Psal. 88. 6 , 7. Ps. 68. 6. Apr. 11. 1594. ●ors Pa●ris . Dies erat Mercurii . Et Nov. 24. 1600. Mors Matris . Decemb. 26. 1605. Dies erat Iovis , & Festum S. Stephani . ●om . Devon . & E.M. An. 1609. Iulii 28. 1617. Die Lun● E. B. Et Martii 6. 1641 / ● . Sept. 26. 1617. Die Veneris . Ignis & periculum inde . Febr. 5. 1628. die Martis Computo Iuliano Tendonē fregi , & iter . Mar. 6. die Soli● inter ambulandum in cubiculo in Turri London . Anno 1641 / 2. Maii 11. 1640. My house at Lambeth beset with violent and hase people . Decemb. 18. 1640. I was accused by the House of Commons of High-Treason . Octob. 24. 1643. I received Additional Articles and Summōs to my Trial. Nov. 1. 1644. I received Summōs to appear in the House of Commōs next morning . August . Ser. 193. de Temp. Ibidem Ser. 198. Ibidem Ser. 202. Ibidem Ser. 204. Psal. 138 8. Gen. 2. Eph. 4. 24. Dan. 9. 19. Neh. 1.11 . Psal. 78. 40. S. August . T. 3. in S. Iohan. Hammersmith Chappel March 11. 1629. For the H. Court of Parliament , 1625. Tempore Iejunii ob Pestem gravissimam . For the Navy , 1625. In time of Pestilence & unseasonable Weather , 1625. In danger of Enemies . 1626. Gratiarum actio pro Pestilentia extincta . 1626. In danger of Enemies . 1626. 1626. 1628. For the s●fe child-bearing of the Queens Majesty , 1628. For the safe child●bearing of the Q●eens Majesty . 1629. 1631. A Thanksgiving for the Queens safe Delivery , and happy Birth of Prince Charles 1630. May 29. A Thanksgiving for the Queens safe Delivery , and happy Birth of the Lady Mary , Nov. 4. 1631. A Thanksgiving for his Majesties Recovery from the Small Pocks 1632. A Thanksgiving for the Queens safe Delivery , and happy Birth of Iames Duke of York . A Prayer for the King's Majesty in his Northern Expedition , 1639. For the King in his Northern Expedition , 1640. Numb . 6. 24. * Lib. 2. de vitae contempt . cap. 4. 
A58209	----	The meanes of preventing, and preserving from, and curing of the most contagious disease, called the plague with the pestilential feaver, and the fearfull symptomes, and accidents, incident thereunto. Also some prayers, and meditations upon death. M. R. 1665 Approx. 44 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A58209 Wing R45 ESTC R217714 99829363 99829363 33801 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58209) Transcribed from: (Early English Books Online ; image set 33801) Images scanned from microfilm: (Early English books, 1641-1700 ; 1978:14) The meanes of preventing, and preserving from, and curing of the most contagious disease, called the plague with the pestilential feaver, and the fearfull symptomes, and accidents, incident thereunto. Also some prayers, and meditations upon death. M. R. [4], 20 printed for H. Million, at the Half Moon in the Old Bayley, London : 1665. "The epistle to the reader" is signed: M.R. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Plague -- Prevention -- Early works to 1800. Meditations -- Early works to 1800. Prayer -- Early works to 1800. 2006-03 TCP Assigned for keying and markup 2006-05 SPi Global Keyed and coded from ProQuest page images 2007-04 Robyn Anspach Sampled and proofread 2007-04 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE MEANES OF Preventing , and Preserving from , and CURING of that most Contagious Disease , called the PLAGUE : WITH The Pestilential Feaver , and the fearfull Symptomes , and Accidents , incident thereunto . Also some Prayers , and Meditations upon Death . By one who desires it may bee for the glory of God , and the good of all People . Amos 3.6 . Shall there bee evil in the City , and the Lord hath not done it ? LONDON , Printed for H. Million , at the Half Moon in the Old Bayley . 1665. THE EPISTLE TO THE READER , Kind Reader , I Must begge one thing of thee , if God by his Providence glance thine eyes upon this little peece , to read it throughout , for it is intended for the general good of all , and especially for the Poor . I desire thee not to slight this opportunity put into thy hands , for thou knowest not how few dayes may pass over thy head , but thou thy self , or some of thy Friends , may perish for want of such Directions as this small Treatise can afford thee ; which under God , may bee an Instrument of much good unto thee , or thy Friends . This I do promise thee , that when thou hast bought it , thou wouldest not be without it for three times what it cost thee . Therefore neglect no opportunity wherein thou mayest bee doing good . Some may say , this is a little Pamplet , there bee greater Volumns both of Physick and Chyrurgery , published by men of known Abilities : To this I may answer , that the wisest men seldome judge of things by bigness , but trying all things , they embrace the best ; And again , the poor are locked from them several waies . First , they are in Latin , so that the poor cannot read them : Or suppose there 's are enough to be bought in English , sure I am , the prices of them are so high rated , that the poors purse will not bear it . Here kinde Reader , thou mayest have Directions that tend for the good of thy soul , as well as thy body ; And if thou reapest any benefit by this little piece , return the praise and the glory of all unto God , then have I attained the expected end of this my labour ; Farewell . M. R. THE Means of Preventing , and Preserving from , and Curing of that most Contagious Disease , called the PLAGUE . The Plague what it is . THe Plague is a Disease Venomous and Contagious and hateful to mankinde , and deadly for the most part , accompanied with grievous sores , as Carbunkles , Botches , Blains , and also spots , and discolourings of the skin , by antient Writers , called Pestities , and in English , Gods Tokens ; For the Pestilential Bubo and Carbunkle , are more manifest signes of the Plague , than the spots , for spots are seen in Feavers , which are not Pestilential . The Plague may bee fitly called the Rod of God , for the sins of the World : The word Plague , signifies , a wound , a stroke , or a hurt , for whosoever hath this disease , hee is wounded , plagued , strucken , and that by God , it is a killing Disease , fearful to man , unawares seizeth upon mans Body , sleeping or waking , and being once entred , produceth deadly accidents , it is compared with the Basilisk that killeth man by his sight , looking upon man ; The Plague killeth those whom it breatheth upon , no man can account himself free from it . Many learned Writers testifie this Disease proceeds from the influence of the Heavens , so that , by their great distemperature the Ayre is Poyloned and infected , which wee are enforced to receive into the secret Closets of our Bodies . What safety have wee then ▪ or what can be a more fearfuller enemy to man , than Pestilential Feavers ? which seizeth upon man as a Thief , at unawares , and lurks in every corner of the House , in his Secret Chambers , threatning to take away his life ; when hee least mistrusts , yea , when fast asleep ; Such is this horrid Disease , from which God in his mercy deliver us and our Land. Of the parts of Mans Body the Plague invadeth . Three parts Subject to Infection , the Animal , Vital , and Natural faculties , which have their Seats in the Brain , the Heart and the Liver , on one or all these the Infection seizeth upon , and once entred , tryumpheth over the whole body of man to his destruction , if God bee not more merciful in his Preservation . The Plague is a Feaver , hee that hath it , is not without a Feaver , neither is hee freed from the danger of this Feaver , till one , or more than one of the Crisis happen ; for until the Botch , Carbunkle , Blain , or Spots manifest themselves , no account can bee given , what will become of the Patient ; Wee may expect death , the distemper continuing . Symptomes of Recovery . The first is this : If a digestion in Nature follow , and the Feaver cease , the sick rest , a Botch come to good perfection , a Carbunkle to separation , and the Blains drying , and withering , and chearfulness appearing , then wee may hope the worst is past . The causes of this Disease . And that is the sins of all people ; Sin makes God Execute this Judgement upon a Nation ; Shall there bee evil in a City , and the Lord hath not done it . Now God can put the Host of Heaven in order , to fight against us , and wee have no way to escape his Judgements but by Prayer and true Repentance , and this is that , which brings a blessing upon the means you use for your Recovery . The terrestrial Causes of the Plague , are these : Vapours from stinking Ponds , Ditches , Dung-hills , Sinks , Channels , Vaults , unclean Slaughter-houses of Beasts , dead Carkasses of Men ; Stinking Fish , Fowle , any thing that hath contained life and is putrified , and in great Cities , as in London , unclean keeping of Houses , and Lains , Alleys , and Streets , from these recited , and the like venomous Vapours ▪ by the warmth of the Sun exhailed , Infects the Bodies of Men , and produceth the Plague , which once produced , is too apt to spread it self , and become popular , as experience sheweth . The Accidental signs of the Plague . They are various and uncertain , not in all persons alike , but to speak in general : The first appearance of the Plague ▪ it appeareth cold , pain in the head , and in the stomach , and sometimes in the back , and them took for an Ague and little feared . Those whole pains begins in the back , all these kinde of beginnings , are more hopeful of healing ▪ then when it beginneth with pain and giddiness of the head and stomach . 2 Others complain of Pain with great heat inward , in the stomach , and intrails ; When the outward parts are chill and cold , ready to shake . Again , Some in the beginning complain of great thirst , others of shortness of breath , swelling and soreness of the throat . Again , some are taken with desire of sleep , and unfrequent yawnings , and it is unsafe to let these sleep before they are well sweated , And therefore my desire is , that you would not delay , but apply this Medicine : Take of Zedory In powther half a dram , common Treacle half a spoonful , white-Wine Vinegar three spoonfuls ; Take this upon any Infection of the Plague , as soon as you are sensible of it , and sweat upon it , as long as the spirits will bear it ; Repeat this over twice , to make the cure absolute ; drink with it Posset Drink , or Veal Broth , as in other courses of Physick . Now as touching signs , and accidents of this Disease : No man can speak of any terrible symptome , sign , of any Disease whatsoever , that hath befallen any man , but the like hath been seen in some one person or other sick of the Plague , and therefore it is called the sickness , as comprehending all other sickness in it self . Accidental signes which presage Death . As namely , when the Patient is possessed with soundings , and faintings , and cold and clammy sweats , often changing the countenance vomiting of slimy , sharp , and ill-coloured flegme either greenish , yellowish , blackish , or blood-coloured Saines , or voiding of excrements disordered , and discoloured , either fatty , blackish , unctious , or unnaturally stinking , Convulsions , contractions of the Nerves , grovelling and piddling with the fingers , as plucking the Bed-cloaths . We shall speak something of the three great out ward signs of the Plague . Imprimis , First the Bubo , these Buboes , Boyles , or Pestilential Botches , commonly happen in the Emunctories , Sinkes or cleansing parts of the Body , at the Artist terms them , and seldome elsewhere if they be Pestilential : Namely , they come in the glandulous parts , under , or behinde the ears , if the brain bee oppressed , which is the place by which the brain , if Nature bee able , driveth out the Venome , or Poysonous Infection which would kill the whole Body . In the second place , it cometh under the Arm holes , where are certain small Glandules or Kernels , and to that part the heart sendeth out the venomous vapours , or offending matter , which suddenly groweth there to an Imposthume , Botch or Boyle . The third and last place where the Bubo Pestilential cometh ; is in the Groin , where when the Liver is oppressed , and Nature strong , she sendeth forth the Disease or botch thither , and this is the third part where the botch appeareth . The second outward sign of the Plague , is the fierce burning Carbunckle , called the burning Cole , which happeneth in every part of mans body , without Order , Rule , or Controule , within the body , as well as without , it does appear , first inflamed , hard in the midst thereof , with a burning pain , afflicting the sick like the burning fire , and itching much , which if scratched , will come forth , a redish , yellowish , dusky coloured Icour ; and sometimes the pain is so great , the Patient will grow mad . The shape of this Disease is somewhat round , and the colour uncertaine ; sometimes it is pale , sometimes reddish , sometimes black , or purple , or greenish , and the two last colours are most fearful , and therefore in the beginning of this Disease sweat the Patient well , if it appear greenish the Party commonly dyeth . Thus much of the Second principal signe of the Plague . The third signe of this Disease is the Blaine , whereof some infected have many , and some againe not one ; and this Disease is a painful angry Push , somewhat like the small Pox , but in colour more red or cloudy , seldome transparent as a small Pock usually is , but farre more painful ; some have them big , and some have them little , with a small head , of an angry blew or redish colour , sometimes of a lead colour , hard , or fleshy , growing upon a large root or stool ; this Disease is found in every part of the body , but this Blain seldome killeth or hindreth the cure of the disease . So much for the third signe , the Blaine . The fourth signe of the Plague , is the Mark or Spots , called Gods Tokens , but not alwaies certaine signs of the Plague , nor of death to the Patient , as some ignorant Nurses , nay most Nurses imagine , for many have Spots of several forms and colours when venomous Feaversreigne , and yet not the Plague ; againe , many have suspicious and fearful Spots , which the Vulgar terme Gods Tokens , and recover , and live many years after to Gods glory ; these Spots are upon some bodies like Flea-bitings , in others larger , in some as bigge as a penny , their kindes in some like Freckles , sometimes found upon the Breast , sometimes upon the Back , the Armes , and Leggs of the Patient , they are in colour blewish , and of a sad red ; sometimes of a lead colour , and of a purple colour , they are without paine , but many times the very sight of them to the Patient causeth fear , but let me desire the Patient to fear his sins more , and use the means , and by the help of God you may doe well . By the way , some Doctors will give this advice , to fly from the place visited , and that quickly , and that farre , and tarry long from the danger the infected are in , where it reigneth , I deny not , but they are good Rules , but remember our God is every where ; now let him that flieth fly from sin , from all sin by true repentance , and this is the safest way , the best way to cast anchor in Christ , and depend upon Christ . Things to be avoyded in time of Plague . 1 Every fulness is uneasie for Nature to digest , and may prove vicious ; in contagious times beware of raw Fruites , of Oysters , Muskles , new Wines , or the like novelties , as Milions , Musk-milions . 2 Beware of being abroad too early , or too late , in times of contagion ; observe a good custome with your owne Bodies , doe not suffer the body to be too costive or over-much bound , neither is it safe to keep a mans body daily in purging , no nor in daily looseness , for it is not good nor safe ; neither Bleed but by good advice if it may be had , no not before nor after Sickness , for fearful effects doe ensue often by unadvised bleeding , and purging in contagious times , now Preservatives are put before Curative Medicines , in the disease of the Plague , by most Learned men the reason is ; as well concerning the Sick , as also their friends and attendants , therefore it is not amiss to begin with things that preserve from the infection , and one is to correct the Evil Ayre in houses . A Remedy against the Infection . Take a handful of Rue , and put it in a Gallon of Vinegar , and drink three spoonfuls in a morning , in half a pint of worm-wood-Wine , or dip a peice of Bread in the Vinegar only and and eate it ; take Figgs and steep them in Rue-vinegar all night , eate two or three in the morning fasting . A Remedy if you are infected . Take a penny-worth of Venice Treacle , and mixe it in two or three spoonfuls of Dragon-water , and drink it off and sweat . For the prevention of the infection of the Plague , by John Jones Gentleman , Apothecary to his Majesties Houshold . Take two quarts of the purest White-wine Vinegar , and sleep in it Juniper Berries four ounces bruised , and half a handful of Angelica stalkes , after twelve houres infusion , adde to it a quart of the purest Rose-water , then straine it , power it upon half a handful of red Poppy-flowers , and half an ounce of Coacheneal , and half a pound of the best double refined Suger , dip a peice of bread in this every morning , and eate it fasting , for prevention . Doctor Mirons Receipt against the Plague . Take one handful of Wood-sorrel , half an ounce of Pomcitron-seed bruised , half a quarter of an ounce of Harts-horn , and a few Marigold flowers , boyl all in three pints of Posset-drink a little while over a gentle fire , and then take them off the fire , and let them stand until they bee almost cold , then straine out the Posset-drink , and then let the Patient drink thereof bloud-warme half a pint in two or three hours , or oftner if the Patient desire it ; the Patient is not to eate or drink any thing else during this distemper , other than Water-grewel , without any bread , butter , or sugar in it ; this by known experience hath recovered those which have been raving mad . Another for the prevention of the Infection . Take every morning the quantity of a Nutmeg , and at night when you goe to bed of this Electuary . Take Conserve of Woodsorrel one pound , which will cost 2 s. 0.d . Cytron Bark beaten small , four ounces 2 s. 8. Juyce of Kermes half an ounce 0. 3. Diascordiam one ounce 0. 6. London Treacle one ounce and half . 0. 6.   5. 11. Beat this into an Electuary with six ounces of the sirrup of the juyce of Cytrons , and take it as above mentioned . Another when any is infected . Take half a quarter of a pint of Canary , half a spoonful of Rue-vinegar , a quarter of an ounce of London-Treacle , mix it together , and drink it hot every six hours , and continue so until the violent distemper be over . Drink clear Posset-drink made of one gill of Vinegar , half a Pinte of Canary , which will make a posset of a Pottle of Milk. To prevent the Infection . If a house bee Infected , to dissipate the Infection , keep the house alwaies armed with the fume of this mixture following :   0 s. d. Take six pound of Salt-peter 0 6 0 Three pound of Brimstone , 0 1 0 Assafaetida , one pound . 0 4 0 Camphry six ounces . 0 6 0 Myrrhe , four ounces 0 2 8 Frankincense four pound 0 2 0 Pitch six pound . 0 1 0 Fine Benjamin two pound , the smallest is best . 0 6 0   1 8 0 Beat all these dry substances aforesaid , into a powder , then melt your Pitch , and when it beginneth to cool , put in the powders , and stir the powders with the Pitch very well , pouring in as you stir them , about a quart of the best Vinegar , and when they are cold crumble them into powder , and put them in pots ; Burn a small quantity of this morning and evening , to prevent Infection , but to cure , keep the house alwaies in the fumes of this mixture . For to make the Nosegay Antidote . Take Storax in powder one ounce and a half , Juniper Berries one ounce and a half , Angelica roots , one ounce and a half , Gum Tragacanth one penny-worth , steeped in a quarter of a Pint of Rue Vinegar six hours , then mix that with the Ingredients aforesaid , and beat it in a Morter into a paste ; Adding thereunto a quarter of an ounce of the oyle of worm-wood , as you finde occasion : Then Role them up into small balls , and put them into little Ivory Boxes , or sarcenet Baggs , keep them to smell to . For a nosegay Antidote , Camphris one ounce is good . A Preservative for the poor , and a good Cordial Take Bay-Berries , the weight of nine pence , and throw away the husks , and grate them to a powder , or beat them to a powther , and take the same in stale Beer or Ale , or in VVhite Wine , and goe to bed , and strive to sweat therewith , and that fully , it provoketh sweat well , and thereby cureth the Diseases , and may be taken three or four times if occasion be , for it is a Cordial against the Plague . Againe . Also Beer of the infusion of Wormwood and Rue is very good , and to eate of the Herb Sorrel , or of Wormwood , is good to preserve from the Plague , and used insauce , is a very good Cordial . Again . The outlandish Angelica-roots are very good chewed in the mouth , and so keep in the mouth a small root thereof for the preserving from the Plague . Outward Medicines to bee used to Cure the Plague , and draw forward the Disease . First , when the Bubo or Carbunkle appears , take a Cock , or a Hen , or a Pidgeon , or a Chicken , or a live Pullet , bare about the rump and vent , then strew a little salt thin upon the Botch , then binde the birds leggs and wings , as easily as may bee , and let her sit upon the Botch until she dye ; burn her , and take another , and use her as the former ; and do this so long till they live , for as long as the Venome is in the Carbuncle , they will dye , and when out they will live : Now you must apply remedies to draw , and Hors-leeches are very good to apply to the place ; If the Leeches take , it is a sign of health , and to make them take the better , wet the place with fair water and sugar warmed , and gently wiped off again , they will take the better : Also Pidgeons dung , warmed with swines fat , or Hens dung , and turpentine mixed very warm , applyed warm twice a day like to a poultis . A good Emplaister to ripen and break the Sores . First take the hearb Crows-foot , make it into a poultis , by bruising it soft with a Pestil , in a cloath ; This will draw it , and blister the skin . Secondly , again , Mustard-seed and Pidgeons-dung , well beaten together , with a little Swines fat mixed , and applyed warm , do much draw forward a Botch , or Carbunkle . Thirdly , Take Plantain leaves , or roots for want of leaves , a good quantity , and shred them small , then bruise them well , and strain out the juyce , with crums of bread , houshold leavened bread , boiled in the fore-said juyce , or in the juyce of Sorrel is as good ; Make a poultesse of this and apply it , adding in the boyling some Barrows grease , apply it very warm , shift it three or four times a day ; It asswageth the pain , draweth the venom out . Another Remedy . Take of the greater Cumsrey hacked and beaten , boiled in Milk , with crums of bread , then add a little Butter , and a few Prunes boiled therein , take out the stones ; Thus applyed , doth digest and suppurate the Bubo . Another Medicine to ripen a Botch . Take a great Onion , make a hole in the top of it , and take part of the Onion out , fill it up with Mithridate , or Treacle , and roste it in embers , and apply it very warm to the Botch ; This is an excellent Antidote , to take away the great pain , and to draw forth the venomous humours , and doth utterly quench the maligne power thereof . And thus I conclude , and begg a blessing upon all those that shall use the means , and if any there bee , that shall receive benefit and recovery by these Directions : first , let him thank almighty God , that hath created Medicines of the earth to heal his people ; and secondly pray for mee a sinner , the Writer of this little Treatise , for to that intent I took the pains . And now fellow Creature who ever thou art , if it bee thy chance to meet with this Book , let mee desire thee to read over these Meditations and Prayers ; the Comfort will bee thine own . SECT . I. Meditations of Death . THe life of a Christian should bee a continual Meditation of Death . The flight of a Bird is directed by her traile , the course of a Ship is steered by the helm ; so is the life of man ordered by the serious apprehension of his last end . The first man was called Adam , which signifieth , a piece of red Earth ; hee was cloathed with the skins of dead beasts , hee was adjudged to the Earth , to digge : God would have his Name , his Garments , and his Imployments , remembrances of his Grave and Mortality : And therefore Christians , read over the 90th . Psalm , and meditate thereupon . So teach us to number our daies , that we may apply our hearts unto wisdome , vers . 12. SECT . II. The Meditation of Death is good against the Sin of Pride . Whatsoever thy Wealth , Birth , Wisdome , Beauty , State , or Strength bee , thy foundation is in the Dust ; Job 4.19 . Some are cloathed in Purple , and fare well every day , others lye at the Gates , and have not so much as the crumbs of their Tables . But in the Grave , Rich and Poor meet together , and the Ulcers of Lazarus will make as good dust as the Paint of Jezabel : Kings must leave their Crowns and Scepters at the Grave , I have said yee are Gods , and all of you are Children of the most High , but yee shall dye like men , Psal . 82.6 , 7. SECT . III. The Meditation of Death is good against Covet●●…sness . The Rich man in the Gospel , when hee had built his Barns , and inned his Harvest , was called away by Death , and carries nothing with him of all his great store hee had provided , Luk. 12. Wee brought nothing with us into the world , and it is certain wee can carry nothing out of it , 1 Tim. 6.7 . Bee not covetous , O dust and ashes . The Meditation of Death , is profitable against Lust . The Prodigal seeing many spectacles of mortality , by reason of the great Famine , leaves his Concubines and riotous living , and returns again to his Father ▪ Luke 15. I have read of one going to the Stews , who meets a dead Corps carrying to the Grave , the sight whereof makes him goe back , and ever after lived a chaste life . I beseech you as strangers and pilgrims abstaine from fleshly lusts , which war against the soul , 1 Pet. 2.11 . the Argument used by these Apostles to beat down in us the lust of sin , and the sin of lust , is the mortality of our bodies , why then art thou lustful O dust and ashes ? SECT . IV. Againe , the meditation of death is an Antidote against all evil in the world . Death is certaine . Abraham the Father of the faithful dyed , and the friend of God. Jacob wrestled with an Angel and prevailed , Death was too hard for him . David triumphed over ten thousand Philistines , and Death triumphed over him . Solomon a Wise man , he knew the nature of all Plants , and no Plant had the vertue to make him immortal ; man is like an Hour-glass new turned up , which never ceaseth running till it be all out . We must needs dye , and are us water spilt upon the ground , which cannot be gathered up againe , 2 Sam. 14.14 . SECT . V. The time when we shall dye , uncertaine . The rich man promised to himself many years , but foole that he was , that night his soul was fetcht from him , Luk. 12. Behold now I am old and know not the day of my death ; Gen. 27.2 . God would have us ignorant of the last day , that we might be ready every day . To defer Repentance till to morrow is dangerous ; God hath promised thee pardon if thou dost repent to day , but if thou dost not repent , hee hath not promised thou shalt live till to morrow ; And if it be not an end of thy sins , it may be an end of thy life ; If it bring not forth Conversion , it may bring forth Confusion . Do therefore as the wise Steward , before thou beest turned out of this house , make sure of God , and Heaven . SECT . VI. The place where we shall Dye , uncertain . Death surprized Abel in the Field , Gen. 4.8 . And Eli sitting at his Door , 1 Sam. 4.18 . Job's Children at a Feast , Job 1.19 . Eglon in his summer Room , Judges 3.20 . Herod sitting upon his Throne , Acts 12.13 . Expect that therefore in every place , which in all places expects thee , and let not the place of thy death trouble thee , for the earth is the Lords and the fulness thereof . SECT . VII . The manner of Death is uncertain . There is a natural death , when a man dies as a Lamp goes out , because there is no more Oyle to feed it . And there is a violent Death , when the soul is thrust out of doors , and the Lamp of life , not burnt , but blown out . There is a timely Death , when a man dyes in a full Age. There is an untimely Death , when a man is crop'd like an ear of Corn , before it is ripe . There is a lingering Death , when the soul is besieged with Sickness , and as it were , starved , and tired out of her habitation . And there is a Death , accompanied with raving madness , and distemperature of Body . Now who knows which of these deaths are appointed for him ? Now the Lord prepare us to meet him , for unto God the Lord belongs the Issues of Death , Psal . 68.20 . Death is a sleep Brethren , I would not have you ignorant concerning them that are asleep , 1 Thes . 4.13 . I will lay mee down in place , and take my rest , Psal . 4.8 . Death hath nosting , Death is swallowed up in Victory ; O Death where is thy sting ? Thanks be to God , who hath given us Victory through Jesus Christ our Lord. 1 Cor. 15.25 , 28. Is our death uncertaine , and the manner of our death uncertaine , learn to live well , fear God , and keep his Commandements ; doe justly , and love mercy ; walk humbly before God , for precious in the sight of the Lord is the death of his Saints . Blessed are they that dye in the Lord , for they rest from their labours , and their works follow them , Revel . 14.13 . Some Directions . 1 In the time of thy Sickness , with Hezekiah , call thy self to an Accompt for all thy Sins , mourn for them in the bitterness of thy soul , confess them to God , and ask forgiveness . 2 Send for the Minister , and desire his Prayers . 3 Let him give thee the Sacrament of the Lords Supper , this is the best provision for so long a journey , I say to thee as the Angel to Elijah , Arise , and eate , for the journey is too great for thee ; and if with Elijah thou dost eate and drink by faith and true Repentance thou mayest travel in the strength of this meat to Horeb , the Mount of God , 1 King. 19.7 , 8. this will not make thee dye more quickly , but more quietly , 4 Remember Christ hath purchased Heaven , happiness , and glory for thee . 5 If thou beest a Father , or Mother of Children , call them before thee and bless them , so did Jacob when he departed . 6 Make satisfaction if thou beest able to such as thou hast wronged and defrauded , without restitution no remission ; inquire with Samuel whose Oxe thou hast taken , or whose Asle thou hast taken ; whom thou hast defrauded , whom thou hast oppressed , or of whose hands thou hast received a bribe , and restore it ; send for them who have offended thee , and forgive them , and for those whom thou hast offended , and ask forgiveness . 7 And lastly , resigne and give over thy self to God , Behold , here am I , let the Lord do to me as seemeth good to him , 2 Sam. 15.26 . Not my will but thine be done ; and if thus thou beest prepared at the day of death , Oh well is thee , and happy shalt thou be , 1 Samuel 12.8.2 . Blessed is that Servant , whom his Lord when hee cometh shall finde thus doing , thus dying ; Mat. 24.26 . And conclude thy life by Prayer . A Prayer to bee used by a sick , or dying man. I Will praise thee , O Lord God , that thou hast considered my low estate and hast not shut mée up in the hands of my enemies , nor made my foes to rejoyce over mee ; and now let thy right hand protect mee , and let thy mercy come upon mee , for my soul is in trouble and anguish , because of its departure from the body . O let not the assemblies of its wicked and cruel enemies méet it in the passing forth , nor hinder me , by reason of the sins of my passed life ; O Lord , be favourable unto mée , that my soul may not behold the hellish countenance of the Spirits of darknesse ; but let thy bright and joyful Angels entertain it , that it may give glory to thy Holy Name , and to thy Majesty ; Place me by thy merciful Arme before thy Seat of Iudgement , and let not the hand of the Prince of this World snatch mée from thy Presence or bear mee into Hell ; Mercy swéet Iesu , Amen . Another Prayer in time of Plague . O Lord our God , in whose Name standeth our help , and among other evils , hast promised us to deliver thy people from the snares of the hunter , and the noysome Pestilence ; we beséech thée take this thy Plague away from us , and as the stench of our sins hath ascended up into thy nostrils to provoke thy wrath against us , so let our humble supplications come before thée to procure our happy and spéedy release from it , Lord call back thine Angel , and cause him to sheath his Sword again , wée are thy Children , the works of thy hand , we are sorry for our sins , which are the cause of all this , and we purpose amendment ; Wée are but men , dust and ashes , not able to bear long , therefore , Lord have mercy upon us , and that soon , send us comfort , and suffer us not to perish after so miserable a sort : Wée thank thée O Lord , that thou hast not left us altogether comfortlesse , without hope , considering how many thousands are left alive ; Wherefore , O Lord , wée beséech thée blesse us , and all those that depend upon us ; Set thy saving mark upon out houses , as thou didst upon the Israelites , and give order to the Destroyer , that he hurt us not : Put strength to our Medicines , let thy good blessing make the Preservatives of the Physitian , and our shuttings up , places of more security to us , and profitable ; and let us not trust too much in the outward Means , but chiefly in thy Mercies and Blessings upon them , kéep us in our down lying , and uprising , and protect us in our vocations ; Have pity upon our distressed brethren comfort the desolate Widdows , provide for all the Fatherlesse Children , gather us together again , that by this means are dispersed , and continue thy Merciful Work in diminishing our dead numbers , till wée may justly say in confidence and thanks , with the Prophet , we shall not dye , but live , and declare the Works of the Lord : Grant this O Lord , for Iesus Christs sake , our onely Saviour ; Amen . A Prayer to bee said in the Progress of Sickness . O Lord my God , blessed Iesu , who by thy bitter Death and Passion hast swéetned the Cup of Death to us , taking away its bitterness and sting , and making it an entrance to Life and Glory ; Have pity upon mée thy Servant , who have so déep a share in sin , that I cannot shake off the terrours of Death but that my Nature with its hereditary corruption still would preserve it self in a disunion from the joyes of thy Kingdome ; Lord , I acknowledge my own infirmities , and begge thy pity , it is better for me to be with thée ; but the remembrance of my sins , doth so depress my growing confidence , that I am in a great strait , betwéen my fears and hopes , betwéen the infirmities of my Nature , and the better desires of conforming to thy holy Will and Pleasure : O my dear Redéemer , wean my soul and all my desires from the flatteries of this World ; Pardon all my sins , and consign so great a favour by the comforts and attestation of thy Divinest Spirit , that my fears being mastered , my sins pardoned , my desires rectified , as the Hart thirsts after the springs of water , so my soul may long after thée O God , and to enter into thy Courts ; Heavenly Father , if it may be for thy Glory , and my Ghostly good , to have the daies of my Pilgrimage prolonged , I begg of thée health and life , but if it bée not pleasing to thée , to have this Cup passe from mée , thy will be done : My Saviour hath drunk off all the bitternesse ; behold O Lord ! I am in thy hands , do with me as séemeth good in thine eyes : Though I walk through the Valley of the shadow of the death , I will fear none evil , for thou art with me , thy Rod and thy Staffe comfort me : I will lay me down in peace , and take my rest , for it is thou Lord only who shalt make me to dwell in everlasting safety , and to partake of the joyes of thy Kingdome , who Livest and Reignest , eternal God , World without end . Amen . A Prayer for one in danger of Death . O Lord Iesus Christ , our health and life , our hope and our Resurrection from the dead ; I resign my self up to thy holy will and pleasure , either to life , that I may live longer to thy service and amendment , or to death , to the perpetual enjoyment of thy presence and of thy Glories ; Into thy hands I commend my spirit , for I know O Lord , that nothing can perish which is committed to thy Mercy : For my soul , strengthen it with thy Grace against all temptations , let thy loving kindness defend it as with a shield , against all the violences and hostile assaults of Satan : Let the same mercie bee my guard and defence , which protected thy Martyrs , Crowning them with victory in the midst of flames , horrid torments , and most cruel deaths : There is no help in me , O Lord , I cannot by mine own power , give a minutes rest to my wearied body , but my trust is in thy sure mercies , and I call to minde , to my unspeakable comfort , that thou weart hungry , and thirsty , and wearied , and whipt , and Crowned with Thorns , and mocked , and Crucified for mée : O let that Mercy which made thée suffer for me so much , pardon me and save me ; let thy mercies answer for my impieties , let thy Righteousness cover my sins , thy blood wash away my stains , and thy comforts refresh my soul , as my body grows weak , let thy grace be stronger , let not my faith doubt , nor my hope tremble , nor my charity grow cold , nor my soul be affrighted with the terrours of death , but let the light of thy countenance enlighten mine eyes that I sléep not in death eternal ; And when my tongue fails , let thy Spirit teach my heart to pray , with strong cryings , and groans that are unutterable : O let not the Enemy do me any violence , but let thy holy mercies , and thy Angels , repel and defeat his malice and fraud , that my soul ! may by thy strength tryumph in the joyes of eternity , in the fruition of thée , my life , my joy , my hope , my excéeding great reward , my Lord and Saviour Christ , Amen . A Prayer for a dying person , in , or near the Agonies of Death . MOst Merciful and Blessed Saviour , have mercy upon the soul of this thy Servant , remember not his ignorances , nor the sins of his youth , but according to thy great mercy remember him , in the mercies and glories of thy Kingdome ; Thou O Lord hast opened the Kingdome of Heaven to all Believers , let thy everlasting Gates be opened , and receive his soul ; Let the Angels who rejoyce at the conversion of a sinner , tryumph and be exalted in his deliverance , and salvation , make him partaker of the benefits of thy holy Incarnation , Life , and Sanctity , Passion and Death , Resurrection and Ascention , and of all the Prayers of the Church , of the joy of the Elect , and all the fruits of the blessed Communion of the Saints , and daily add to the number of thy beatifyed Servants , such as shall be saved , that thy coming may be hastned , and the expectation of the Saints may be fulfilled , and the Glory of thée our Lord Iesu , be advanced , all the whole Church singing praises to the honour of thy Name , who livest and reignest ever , one God , World without end , Amen . O most Merciful Iesus who didst dye to Redéem us from death , and damnation , have mercy upon this thy Servant , whom thy hand hath visited with Sickness , of thy goodnesse be pleased to forgive him all his sins , and seal his hopes of Glory with the refreshments of thy holy Spirit ; Lord give him strength and confidence in thée , asswage his pain , repel the assaults of his Ghostly Enemies , by thy Mercies , and a guard of holy Angels : Preserve him in the unity of the Church , kéep his senses entire , his understanding right , give him a great measure of contrition , true faith , well grounded hope , and an abundant charity , give him a quiet and a joyful departure , let thy ministring Spirits convey his soul to the Mansions of peace and rest , there with certainty to expect a joyful Resurrection , to the fulnesse of Ioy at thy right hand , where there is pleasures for evermore , Amen . A Prayer for the Joyes of Heaven . O Most Glorious Iesu , who art the portion and excéeding great reward of a faithful people , thou hast beautified humane nature with glorious immortality , and hast carryed the same above all Heavens , above the Seat of Angels , beyond the Cherubims and Seraphims , placing it on the right hand of thy Heavenly Father , and grant to us all the issues of thy abundant Charity , that we may live in thy fear , and dye in thy favour ; Prepare our Souls with Heavenly Vertues , for Heavenly Ioyes , making us Righteous here , that we may bee Beatified hereafter ; Amen . Books sold by Henry Million at the Sign of the Half-Moon in the Old-Bayly . Mr. Baxter 's Saints Rest in 4. Mr. Baxter 's True Catholick , in 12. His Catholick Unity , in 12. Burgesse 's Godly-man 's choice , in 8. Clark 's Apples of Gold , in 8. Artimmidorus of Dreams , in 8. The History of the Gentle-Craft , in 4. FINIS . 
A49708	----	The daily office of a Christian being the devotions of the most Reverend Father in God Dr. William Laud, late archbishop of Canterbury : wherein several catechetical paraphrases ... Laud, William, 1573-1645. 1683 Approx. 268 KB of XML-encoded text transcribed from 143 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A49708 Wing L583 ESTC R34505 14471513 ocm 14471513 102404 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49708) Transcribed from: (Early English Books Online ; image set 102404) Images scanned from microfilm: (Early English books, 1641-1700 ; 1062:20) The daily office of a Christian being the devotions of the most Reverend Father in God Dr. William Laud, late archbishop of Canterbury : wherein several catechetical paraphrases ... Laud, William, 1573-1645. The fourth edition. [18], 257, [17] p., [1] leaf of plates : port. Printed for Matthew Gillyflower and William Hensman ..., London : 1683. Includes portrait frontispiece. Imperfect: pages stained. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Prayer-books and devotions. Prayer-books. 2000-00 TCP Assigned for keying and markup 2002-01 Apex CoVantage Keyed and coded from ProQuest page images 2002-04 TCP Staff (Michigan) Sampled and proofread 2002-04 Olivia Bottum Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion THE Daily Office OF A CHRISTIAN . BEING The DEVOTIONS Of the most Reverend Father in God Dr. WILLIAM LAUD , Late Archbishop of Canterbury . The Fourth EDITION . Wherein several Catechetical Paraphrases and other very Excellent PRAYERS selected out of the Primitive Writers , formerly publisht in Latine , are now made English ; and the whole reduced to an exact Method for the Benefit of the DEVOUT . London : Printed for Matthew Gillyflower and William Hensman , and are to be sold at their Shops in Westminster-hall . 1683. William Laud Lord ArchBishop of Canterbury his grace Privy Councilor to King Charles y e ●● THE Preface . THere needs no more to recommend this Manual to the pious Reader , than the Name of its great Author , who was both so excellent a Judge of the Matter and Language of Devotion , and so lively an Example of its use , as made him in all parts qualified and furnished to direct others . Yet most probably this H. Prelate designed them at first to serve onely for himself in his Retirements : But however , that they are exceedingly well fitted for all sorts of persons ( excepting here and there some peculiarities , which may soon be noted and past over ) any one may discern , that will but take the pains of a cursory perusal . And the World has pretty well witnessed it , having taken off three Editions ( or more ) so entirely , that 't is extreamly difficult to meet with one single Copy of either ; though none of them were printed to the Advantage of the Writer , nor well contrived for the Benefit of the devout Reader . The first that came abroad contained onely the Officium Quotidianum or Daily Office , with the addition of some few short Collects ; and wanted the richest part of this noble Treasure . The second was printed at Oxford by Dr. Bayly from the Bishop's own hand-writing ; but it might have been wisht , for the publick good , that other measures had been taken , both in regard of the Price , and the Language and Order of the Book . For the Character being large and fair , made a fine shew indeed , but perhaps hindered the speedy spreading of it , by enhancing the purchase , and making it too bulkie . And many Prayers of most general and incomparable use being altogether in Latine , were perfectly unserviceable to the Devotion of such who had learnt to pray onely in their Mother-Tongue , and were Strangers to all others . The Method no doubt was the same which he found in the Original ; but the whole being composed at several times on different Motives , the Order could not be very natural , nor very apposite for the ready finding of ordinary persons ; though the Bishops constant practice might have made it so familiar to himself , that possibly he could with ease , and without interruption , dip on what place he pleased . What other Editions of it are extant , were printed after this Copy ; but seem to be stoln out in haste for filthy Lucre's sake , most intolerably faulty , and upon very bad Paper . But none of all these being to be had , care has been taken to oblige the World with a new Impression , and at the same time to remedy all those Inconveniencies . 1. The Book therefore ( now compleat and perfect ) is brought into such a compass , as to be afforded at a very easie rate , though the Paper be good , and the Letter handsome . 2. The Latine part , which is very considerable ( especially the Paraphrases on the Lords Prayer and Creed , &c. and the Offices for the Sick ) are here faithfully rendered into English , with much plainness , and , as nigh as could be , in the Scriptures and Churches Language ; so that the meanest capacity may enjoy with good success , what the most refin'd and searching have so justly admired . That you may know the Translations , each is markt ( thus* ) with a small Asterisk at the beginning . 3. Some perhaps , on sudden thoughts , may judge it too bold an attempt to change the Order of the Book ; and indeed it would have been so , if the Author himself had publisht it as a perfect Work. But considering what was said before , that 't was intended onely for himself in private , and gathered occasionally in his reading , or meditated with regard to emerging circumstances , the Method could not be exact or accurate ; and therefore to alter it , will be no injury to the Memory of this great and learned Man , who in all likelihood would himself have done as much , if he had liv'd and resolv'd to communicate it to the World. So that the usefulness of our Vndertaking in this behalf , must certainly outweigh the presumption of it . Therefore immediately after the Daily Office , we have set the Daily Examination of Conscience , which is the proper place ; and then follow the other short Collects ( more naturally rankt lation and Method , is , as to its usefulness , become almost a new Work. We concluded it to be expedient to acquaint the good Reader with this modest Account of our Care and Pains ; and having done so , 't is pity to detain him any longer . May his honest Endeavours be successful in the practice of what we recommend to him , as our own in the Enterprize . — And yet didst thou turn and refresh me . Psal. 71. 18. O Come hither and hearken , all ye that fear God , and I will tell you what he hath done for my Soul , Psal. 66. 16. The Lords Prayer . Our Father Though offended , yet a Father . Which art in Heaven , More eminently there , but not there onely . Hallowed In me , by me , upon me . Be thy Name . The name of a Father in us , that we may become Sons of thee our Father . Thy Kingdom come . To destroy the Kingdom of Sin , by which Death & the Devil reign . Thy Will be done on Earth as it is in Heaven . By me that am but Earth , as it is by thy holy Angels . Give us this day Our Our own , lawfully begotten . Daily As the necessity of each day requires . Bread. The Spiritual Food of our Soul , and also that of our body . And forgive us our Trespasses , as , &c. Forgive us our Talents , who forgive others their Pence . And lead us not into temptation , Nor suffer us to enter into temptation , when we are led away , and ready to yield to it . But deliver us from evil . From that Author of evil that is without us , the Devil and the World ; and from the Author of evil that is within us , our own selves : from the evil of sin by thy Grace , and from the evil of punishment by thy mercy ; from all evil by thy Peace . For thine is the Kingdom , Absolute in it self . The Power , Independent on any other . The Glory , Shining round about all things , & in all things . Thine . And from thee , and by thee , and to thee , in the glory & salvation of thy Servants . Amen . OUr Father , which art in Heaven , 1. Hallowed be thy Name . 2. Thy Kingdom come . 3. Thy Will be done in Earth , as it is in Heaven . 4. Give us this day our dayly bread . 5. And forgive us our trespasses , as we forgive them that trespass against us . 6. And lead us not into temptation . 7. But deliver us from evil . For thine is the Kingdom , the Power , and the Glory , for ever and ever . Amen . The Apostle's Creed divided into Articles . 1. I Believe in God the Father Almighty , maker of Heaven and Earth . 2. And in Jesus Christ , his onely Son our Lord. 3. Who was conceived by the Holy Ghost , born of the Virgin Mary . 4. He suffered under Pontius Pilate , was crucified , dead , and buried . 5. He descended into Hell , the third day he rose again from the dead . 6. He ascended into Heaven , and sitteth on the right hand of God the Father Almighty . 7. From thence he shall come to judge the Quick and the Dead . 8. I believe in the Holy Ghost . 9. The Holy Catholick Church , The Communion of Saints . 10. The Forgiveness of Sins . 11. The Resurrection of the Body . 12. And the Life Everlasting . Amen . An Advertisement CONCERNING The Division of the Hours of PRAYER . IT appeareth , both by the Histories of the Jews , and by plain Observations out of the New Testament , that the space of the Day from the Morning to the Evening was solemnly divided into four equal parts , which they called Hours , [ to wit ] the First , the Third , the Sixth , and the Ninth . The First Hour comprehended the whole space from the Sun being risen , about six of the clock in the Morning after our account , till Nine , or thereabouts . The Third Hour began from thence , and lasted till High-noon with us . The Sixth , from thence to our three of the clock after Noon . The Ninth , from that hour , to the Vespers , or Evensong , about six in the evening , or Sun-set . And what was done in any part of these four spaces , was indifferently taken and said to be done in that Hour , whereunto every space of time was allotted . In which respect St. Mark , chap. 15. 25. saith , It was the Third Hour when they crucified Christ : and yet St. John , chap. 19. 14. saith , It was about the Sixth Hour before he was yet crucified . Nor is there any contradiction at all between these two Evangelists ; St. Mark understanding the last part of the Third Hour , which was now at the very end ; and St. John meaning that it was now near upon the beginning of the Sixth Hour , which was immediately to follow ; the ending of the Third , and the beginning of the Sixth , being both one and the same point of time . THE DAILY OFFICE OF A CHRISTIAN . The Office for every day . In the Name of the Father , and of the Son , and of the Holy Ghost . Amen . O Lord , I am risen up , and fallen prostrate before thee : Prevent me , I beseech thee , in all my doings with thy most gracious Favour , and further me with thy continual Help ; that in all my Works begun , continued , and ended in thee , I may glorifie thy holy Name , and finally by thy mercy obtain Everlasting Life , through Jesus Christ our Lord. Amen . ALmighty God and most merciful Father , all Merciful , Mercy it self ; I have erred wittingly , and strayed willingly , nay run from thy ways , more like an untamed Heifer , than a lost or wandring Sheep . I have followed too much , even altogether , the absurd devices and brutish desires of my own heart . I have offended against , nay been offended at thy holy , most holy Laws . I have left undone , not done at all , those things which I ought to have done . And I have done , done nothing else , but those things which I ought not to have done . And there is no health , no hope of health in me . But thou , O Lord , have mercy upon me , miserable , most miserable sinner , the greatest sinner , and most unthankful for so great Grace . Spare me , and them all , O God , which confess their faults . Restore me , and all them that be penitent , that desire to be penitent , that wish they were , would be glad if they were so , that fear they are not enough , and are sorry they are no more : For this is according to thy Promises , most pretious , most gracious , most sweet Promises , declared unto mankind in Christ Jesu our Lord. Grant therefore , O most merciful Father , for his sake who is our Redeemer , Advocate , Author and Finisher of our Faith , our Propitiation , Righteousness , and Justification ; that I and all Penitents may hereafter live a Godly , Righteous , and Sober Life , to the Glory of thy holy Name , and the Salvation of our own Souls . Amen . O Eternal God and merciful Father , pardon , I beseech thee , all the Sins , Omissions and Commissions , Thoughts , Words , and Deeds , by which I have provoked thee unto anger , from the time of my Birth to this present moment : That no one , nor all of my sins together , may ever be able to cry oftner or louder in thine Ears for Vengeance , than the Cry of my Prayers may ascend up unto thee for Mercy and for Forgiveness , and obtain that they sue for . Particularly , I humbly beseech thee , forgive unto me my Great and my Clamorous sins , such as are , &c. O Lord , against Heaven , and against Thee have I sinned , and committed foul Trangressions in thy sight ; but I beseech thee , wipe them all out of the Book of Remembrances which thou hast written , through Jesus Christ our Lord and onely Saviour . Amen . GIve unto me , O Lord , I humbly beseech thee , a wise , a sober , a patient , an understanding , a devout , a religious , a courageous Heart : Chaste and temperate Reins and Thoughts : A Soul full of Devotion to do thee service , strength against all Temptations , especially the Temptations of , &c. Through Jesus Christ our Lord. Amen . O Lord , I give thee humble and hearty thanks ( increase my thankfulness , I beseech thee ) for all Benefits and Blessings both Spiritual and Temporal , which in the riches of thy great Mercy thou hast liberally poured down upon me , but especially Spiritual . Lord , let me not live , but to praise and magnifie Thee and thy glorious Name . Particularly I give thee most unfeigned thanks for my preservation from the time of my Birth to this present moment , for , &c. For bringing me safe to the beginning of this day , in which and all the days of my life , I beseech thee , preserve me from sin , and from danger , in Soul and in Body , that all my thoughts , words , and works may tend to the honour and glory of thy Name , the good of thy Church , the discharge of my Duty , the salvation of my Soul in the day of my appearance and account to be made before thee , through Jesus Christ , our onely Saviour and Redeemer . Amen . O Eternal God and merciful Father , I humbly beseech thee , bless thy Holy Catholick Church , wheresoever spread upon the face of the whole Earth : Good Lord , purge it from all Atheism , Heresie , Schism , Superstition , factious maintenance of Groundless Opinions ; that one Faith , one Lord , one Baptism , may in all places be uniformly professed , as thy Church is , and can be but one . And grant , good Lord , that I may be and continue a faithful , living , and a working Member under Christ the Head , in that Church the Body , all the days of my life , and at the hour of my death , through the Merits , and by the Grace of the same Jesus Christ , our Lord and onely Saviour . Amen . O Merciful God , bless this Particular Church in which I live : make it and all the Members of it sound in Faith , and holy in Life , that they may serve thee , and thou bless them , through Jesus Christ our Lord. Amen . LOrd , bless our most gracious Soveraign , treasure up in him all thy hidden Blessings ; make him , and keep him a devoted Servant to thee , a constant Patron of the Church and Truth , that he may live long , and be full of honourable success all his days , in his Person , in his Actions , in his Queen , in his Children , in his Servants , in his People , and crown'd with Glory after life , and in that good time that shall be best both for Him and Us , make him a joyful Father of happy and successful Children . Under him bless the whole State Ecclesiastical and Civil , that Righteousness and Peace may kiss each other , and we serve and honour thee for ever . Amen . GOod Lord , bless all the places to which thou hast made me have any near Reference , the place where I was born , &c. every Soul contained in any of these . All my Friends , Kindred , Acquaintance , any unto whom thou hast made me any way beholding ; especially my nearer and my bosom-Friends , Dr. &c. all those , &c. Lord , I beseech thee , forgive me and them all our sins , and continue us thy Servants both in Life and Death . Amen . GRacious Father , bless my Servants , and make them thine . Give them Grace to serve thee first , then me with Faithfulness , Soberness , and Diligence : Make me ever willing , and in some measure able to repay unto them the time and the strength which they either have or shall spend to do me service ; even for Jesus Christ his sake . Amen . O Lord , bless all the afflicted Members of the Body of thy Son , wheresoever , howsoever afflicted ; send them constant Patience or speedy Deliverance , as seems best to thee , and is best for them , according to their several wants and necessities whatsoever ; ( particularly , &c. ) And do unto them according to all those mercies which I would or should desire thou shouldst shew to my own Soul , if at any time thou shalt be pleased to make my Estate as theirs is at this present . And , O Lord , be merciful . Amen . BLessed Father , bless all sorts of men in their Particulars ; mine Enemies with the Forgiveness of sins : Turn their hearts that they may no longer hate thy Servant ; and if they will not be turned , deliver me not over , I beseech thee , into their power . And next after the Salvation of my Soul , I humbly beg it , deliver me not into the hands of men , to the shame or scorn of the World. Amen . * O Lord Jesus , give me to do what thou commandest , and command what thou wilt . Prepare my Soul against thy coming , [ and ] come when thou wilt . Give me , if it please thee , a most serene Patience , [ but ] at least as much as is sufficient for me , and come how thou wilt , O thou that art the Saviour of all that hope in thee . And moreover I beseech thee , O Lord Jesus , interpose thy Death , Cross , Passion , Merit , and Bloud between thy Judgment and my Soul , now and ever , and especially in the hour of my death . Which Death I earnestly beg may never be sudden , may it never come and find me unprepared : and when it comes , never let it rage so , but that I may retain Faith , Hope , and Charity , a sound Memory and Understanding even to the last gasp . And be thou my Defender O God. Grant mercy and pardon to my sins , to thy Church Peace and Concord , to me the chief of Sinners Grace in this life , and Glory in the life to come . So , even so come , O Lord Jesus , and have mercy upon me . Amen . Lord , here I am , do with me as seems best in thine own eyes ; onely give me , I humbly beseech thee , a Penitent and a patient spirit to expect thee . Amen . Lord , make my Service acceptable to thee while I live , and my Soul ready for thee when I die . Amen . Our Father , which art in Heaven , &c. The daily Examination of Conscience . * O My Soul , 1. Hast thou given God thanks for the Benefits [ which ] thou hast received ? 2. Hast thou prayed for [ the assistance of ] Gods Grace , that thou may'st know thy sins and cast them out ? 3. Hast thou call'd thy self to [ an ] account for the sins thou hast committed this present day , by thought , word , and deed , in every hour since thou hast been awake ? 4. Hast thou begg'd pardon for thy offences , and [ hast thou ] purpos'd through Gods Grace to amend [ them ] ? Blessed be the holy and undivided Trinity now and for ever , World without end . Amen . A daily Prayer . O Lord , forgive me all my sins that are past . O Lord , strengthen me against all Temptations , especially the Temptations of , &c O Lord , fill my heart with thankfulness : and I do give thee most humble and hearty thanks for the great deliverance of me from the rage and fury of the Multitude . O Lord , let the same wings of thy merciful protection be spread over me all the days of my life . O Lord , give me a faithful , a patient , a penitent , a persevering heart in thy service ; that so I may with comfort daily , nay hourly expect when my Change shall come . So Amen , Lord Jesus . Amen . For the King. O Lord , grant the King a long life , that his years may endure as many ages : Furnish him with wise and safe Counsels , and give him a heart of courage and constancy to pursue them . O prepare thy loving mercy and faithfulness for him , that they may preserve him ; so will I always sing Praises unto thy Name , through Jesus Christ our Lord. Amen . O Lord , hear the King in the day of his trouble , that thy Name , O God of Jacob , may defend him . Send him help from thy Sanctuary , and strength out of Sion . Grant him his hearts desire , and fulfil all his mind . Set his heart firm upon thee , and upon other things but as they are in and from thee ; that we his Servants under thee may see with joy that thou helpest thine Anointed , and that thou wilt hear him from thy holy Heaven , even with the wholsome strength of thy right hand . And , O Lord , close not mine eyes till I see thy favour shine out upon him , even for Jesus Christ his sake . Amen . For the Church . O Lord , we humbly beseech thee to keep thy Church and Houshold continually in thy true Religion , that they which do lean onely upon hope of thy heavenly Grace , may evermore be defended by thy mighty power : And that I may humbly and faithfully serve thee in this thy Church , through Jesus Christ our Lord. Amen . Gracious Father , I humbly beseech thee , for thy holy Catholick Church , fill it with all Truth , in all truth with all Peace . Where it is corrupt , purge it : where it is in error , direct it : where it is superstitious , rectifie it : where any thing is amiss , reform it : where it is right , strengthen and confirm it : where it is in want , furnish it : where it is divided and rent asunder , make up the breaches of it , O thou holy One of Israel . Amen . O merciful God , since thou hast ordered me to live in these times , in which the rents of thy Church are grievous ; I humbly beseech thee to guide me , that the divisions of men may not separate me either from thee or it , that I may ever labour the preservation of Truth and Peace , that where for and by our sins the Peace of it succeeds not , thou wilt yet accept my will for the deed , that I may still pray , even while thou grantest not , because I know thou wilt grant it when thou seest it fit . In the mean time bless , I beseech thee , this Church in which I live , that in it I may honour and serve thee all the days of my life , and after this be glorified by thee , through Jesus Christ our Lord. Amen . O Lord , thou hast brought a Vine out of Egypt and planted it ; thou madest room for it , and when it had taken root it filled the land . O why hast thou broken down her hedge , that all which go by pluck off her Grapes ? the wild Boar out of the Wood rooteth it up , and the wild Beasts of the Field devour it . O turn thee again , thou God of Hosts , look down from Heaven , behold and visit this Vine , and the place of the Vineyard that thy right hand hath planted , and the Branch that thou madest so strong for thy self . Lord , hear me for Jesus Christ his sake . Amen . O Lord , except thou buildest the House , their labour is but lost that build it ; and except thou , O Lord , keep the Citie , the Watchman waketh but in vain . It is but lost labour to rise early , and take late rest , and to eat the bread of carefulness , if thou bless not the endeavours that seek the peace and the welfare of thy Church . Therefore , O Lord , build thy Church and keep it , and take care for it , that there may be no lost labour among the Builders of it . Amen . O Lord our God , the great , the mighty , and the terrible God ; O thou which keepest covenant and mercie , let not all the trouble seem little before thee that hath come upon us , upon our Priests , upon the Houses built and dedicated to thy Name , upon the Maintenance for them that serve at thy Altar , upon our Kings , State , and People , since that day of Affliction . Thou are just in all that is brought upon us : For thou hast done right , but we have done wickedly . Yet , O Lord , have mercie , and turn to us again , for Jesus and his mercies sake . Amen . For the Commonweal . O Lord , thou which bringest the counsels of the Heathen to nought , and makest the devices of the People to be of none effect , and castest out the counsels of Princes when they have offended thee ; have mercie upon this Kingdom , forgive the sins of this People ; turn thee unto them and bless them , that the World may say , Blessed are the People whose God is the Lord Jehovah , and blessed are the Folk that he hath chosen to him to be his Inheritance . Lord , hear and grant , for Jesus Christ his sake . Amen . Lord , bless this Kingdom , that Religion and Virtue may season all sorts of men ; that there may be Peace within the Gates , and Plentie within the Palaces of it . In Peace I beseech thee to preserve it , that it corrupt not : In War so defend it , that it suffer not : In Plentie so order it , that it riot not : In Want so pacifie and moderate it , that it may patiently and peaceably seek thee , the onely full supply both of Men and States ; that so it may continue a Place and a People to do thee service to the end of time , through Jesus Christ our onely Saviour and Redeemer . Amen . O Lord , according to all thy Righteousness , I beseech thee let thine anger be turned away from this Citie and thy People ; and cause thy face to shine upon whatsoever is desolate therein , for Jesus Christ his sake . Amen . For the Kingdom of England . O Almightie Lord God , bless this Kingdom , and grant that Health , Chastitie , Victorie , and all Virtue may abound therein , with Thanksgiving to God the Father , and the Son , and the Holy Ghost : And may this Blessing remain upon this Kingdom , and upon all the Inhabitants thereof , through Jesus Christ our Lord. Amen . For House and Family . * O Lord , I beseech thee , visit this Habitation , and keep away from it all the snares of our [ ghostly ] Enemie : Let thy holy Angels dwell in it , and let them preserve us in peace and health , and let thy Blessing be upon us for ever , through Jesus Christ our Lord. Amen . For government of the Tongue . LEt the words of my mouth , and the meditations of my heart , be always acceptable in thy sight , O Lord my strength and my Redeemer . Amen . Lord , keep my tongue from evil , and my lips that they speak no guile ; that so I may eschew evil and do good , seek peace and ensue it . Amen . O Lord , give me the mouth of the righteous , that it may be exercised in wisdom , and that my tongue may be talking of judgment . Amen . Lord , I have said in thy grace , I will take heed unto my ways , that I offend not in my tongue . Give me , O give me that grace , that I may take this heed , that I may keep my mouth as it were with a bridle ; especially when the ungodly is in my sight , be it never so much pain or grief unto me . Hear me , and grant , even for Christ Jesus sake . Amen . Let the freewil-offerings of my mouth please thee , O Lord , and teach me thy Judgments . Amen . O Lord , set a watch before my mouth , and keep the door of my lips , and let not my heart be inclined to any thing that is evil . Amen . O Lord , set a watch before my mouth , and a seal of Wisdom upon my lips , that I fall not suddenly by them ; and that my tongue destroy me not . Amen . Against Temptations . O Lord , as thou art faithful , so suffer me not , I beseech thee , to be tempted above that I am able , but give an Issue with the Temptation , that I may be able to bear it . Amen . * O Almighty God , have respect unto my Prayers , and deliver my heart from the temptations of ill thoughts , that by thy mercie I may become a fit habitation for thy holy Spirit , through Jesus Christ our Lord. Amen . * O God , who makest all things work together for good to those that love Thee ; inflame my heart with such an inviolable sense of thy love , as may never be shaken by the force of any Temptation , through Jesus Christ our Lord. Amen . * O [ most ] merciful God , grant me constancie in thy Faith , and firmness in thy Love ; that I may retain both entirely , and may never be turned from them by any Temptations , through Jesus Christ our Lord. Amen . For a good Journey . * O Lord , I deserve not the guidance of a Star to guide me , yet I beseech thee , grant me a good Journey , seasonable Weather , [ and ] a happie return ; that thy holy Angel being my Companion and Protector , I may arrive happily to my Journeys end , and back again to my own home , and at last to the Port of everlasting Salvation , through Jesus Christ our Lord. Amen . * Be present [ with me ] O Lord , and preserve thy Servant : be thou my Upholder when I am in slipperie places ; and [ be thou ] my Haven [ when I am ] in [ danger of ] shipwrack , that by thy guidance I may finish this Journey prosperously , and at length return in safetie to my own [ place , ] through Jesus Christ our Lord. Amen . * Give ear , O Lord , to my Supplications , and [ so ] dispose the way of thy Servant , that amidst all the changes [ and chances ] of this life and [ this ] way , I may ever be defended by thy [ most gracious ] help , through Jesus Christ our Lord. Amen . * O Lord , save me thy servant who put my trust in thee ; send me help from thy holy place , and defend me out of Sion : Be thou unto me a strong tower from the face of my Enemie : Let the Enemie have no advantage over me , nor the Son of Wickedness approach to hurt me . O make my Journey prosperous [ to me ] thou [ that art the ] God of my Health . O Lord , hear my Prayers , and let my Crying come unto thee , through Jesus Christ our Lord. Amen . For Rain . O God , heavenly Father , whose gift it is that the Rain doth fall , the Earth is fruitful , Beasts increase , and Fishes do multiply , send us , we beseech thee , such moderate Rain and showers , that we may receive the Fruits of the Earth to our comfort , and to thy honor , through Jesus Christ our Lord. Amen . For Fair Weather . O Lord God , who for the sin of Man didst once drown all the World except eight persons , and afterward of thy great mercie didst promise never to destroy it so again ; we humbly beseech thee , that though we for our iniquities have worthily deserved a Plague of Rain and Waters , yet upon our true repentance thou wilt give us such Weather , whereby we may receive the Fruits of the Earth in due season ; and learn both by thy punishment to amend our lives , and for thy Clemencie to give thee praise and glorie , through Jesus Christ our Lord. Amen . In Fasting . O Lord , the zeal of thine house hath even eaten me up , and the rebukes of them which rebuked thee , are fallen upon me : Therefore I wept and chastned my self with fasting , and that was turned to my reproof . I put on sackcloth also , and they jested upon me : they that sate in the gate also spake against me , and the drunkards made songs upon me . But , Lord , I make my Prayer unto thee , and , I hope , in an acceptable time : O hear me in the multitude of thy mercies , which are in Jesus Christ our Saviour . Amen . In Lent. O Lord , which for our sake didst fast fortie days and fortie nights , give us grace to use such abstinence , that our flesh being subdued to the Spirit , we may ever obey thy godly motions in righteousness and true holiness , to thy honour and glorie , who livest and raignest one God with the Father and the Holy Ghost . Amen . The Fast of the four Ember-weeks . ALmightie God , the giver of all good gifts , who of thy divine Providence hast appointed divers Orders in the Church ; give thy Grace , I humbly beseech thee , to all those which are to be called to any Office and Administration in the same : and so replenish them with the truth of thy doctrine , and innocence of life , that they may faithfully serve before thee , to the glorie of thy great Name , and the benefit of thy holy Church , through Jesus Christ our Lord. Amen . Earnest Prayer . STir up , I beseech thee , O Lord , the wills of thy faithful People , that they plenteously bringing forth the fruit of good works , may of thee be plenteously rewarded , through Jesus Christ our Lord. Amen . In time of Afflictions , Perils , and Adversities . IF I find favour in thine eyes , O Lord , thou wilt bring me again , and shew me both the Ark and the Tabernacle , and set me right in thy service , and make me joyful and glad in thee . But if thou say , ( O for Jesus his sake say it not ) I have no pleasure in thee ; behold , here I am , do with me as seemeth good in thine own eyes . Amen . O Lord , though I be afflicted on every side , let me not be in distress : Though in want of some of thy comforts , yet not of all : Though I be chastned , yet let me not be forsaken : Though I be cast down , let me not perish : And though my outward man decay and perish , yet let my inward man be renewed daily , even for Jesus Christ his sake . Amen . O Lord , whatsoever thou shalt lay upon me , I will hold my peace , and not open my mouth , because it is thy doing and my deserving . Amen . O Lord , thou hast dealt graciously with thy servant according to thy Word . For before I was troubled I went wrong , but now have I prayed that I may keep thy Law. And it is good for me that I have been in trouble , that so I may learn still to keep it better , in the mercies of Jesus Christ. Amen . I know , O Lord , that thy Judgments are right , and that thou of very faithfulness hast caused me to be troubled . O let thy merciful kindness be my comfort , according to thy Word unto thy Servant , even for Jesus Christ his sake . Amen . O Lord Almightie , O God of Israel , the Soul that is in trouble , and the Spirit that is vexed , crieth unto thee . Hear , O Lord , and have mercie , for thou art merciful ; and have pitie upon me , because I have sinned before thee . For thou endurest for ever , but unless thou have mercie , I utterly perish . Have mercie therefore , even for Jesus Christ his sake . Amen . O Lord , remember thy promise , that the poor shall not always be forgotten ; nor the patient abiding of the meek perish for ever . Amen . Lord , I will be glad and rejoyce in thy mercie , for thou hast considered my trouble , and hast known my Soul in Adversities . Amen . Have mercie upon me , O Lord , for I am in trouble , and mine eye is consumed for very heaviness , yea , my soul and my bodie . My strength faileth me because of mine iniquities , and my bones are consumed . I am even become like a broken Vessel : For I have heard the blasphemie of the multitude , and fear is on every side . But my hope hath been and is in thee , O Lord ; thou art my God , save and deliver me , for Jesus Christ his sake . Amen . Why art thou so full of heaviness , O my soul , and why art thou so disquieted within me ? O put thy trust in God , that I may yet give him thanks for the help of his countenance . O my God , my soul is vexed within me , therefore will I remember thee . Amen . Up Lord , why sleepest thou ? Awake , and be not absent from us for ever : Wherefore hidest thou thy face , and forgettest our miserie and trouble ? For our soul is brought low even unto the dust , our bellie cleaves unto the ground . Arise , O Lord , and help us , and deliver us for thy mercies sake . Amen . In thee , O Lord , have I put my trust , let me never be put to confusion ; deliver me in thy righteousness . Bow down thine ear to me , make haste to deliver me . Be thou my strong rock and house of defence , that thou mayest save me . Be also my guide , and lead me for thy Names sake . Amen . O God , the enemie crieth so , and the ungodly cometh on so fast , that they threaten to overbear me ; they are minded to do me some mischief , so maliciously are they set against me . My heart is disquieted within me , and the fear of death is fallen upon me : Fearfulness and trembling and an horrible dread hath overwhelmed me . And I said , O that I had wings like a Dove , that I might flie away and be at rest ; that I might make haste to escape the stormie wind and tempest . But be thou my helper , and I will magnifie thee , O Lord my strength and my Redeemer . Amen . O be thou my help in trouble , for vain is the help of man. Amen . Gracious Father , the life of man is a warfare upon earth , and the dangers which assault us are diversly pointed against us . I humbly beseech thee , be present with me in all the course and passages of my life , but especially in the services of my Calling . Suffer no malice to be able to hurt me , no cunning to circumvent me , no violence to oppress me , no falshood to betray me . That which I cannot foresee , I beseech thee prevent : That which I cannot withstand , I beseech thee master : That which I do not fear , I beseech thee unmask and frustrate ; that being delivered from all danger both of soul and bodie , I may praise thee the deliverer , and see how happie a thing it is to make the Lord of Hosts my helper in the day of fear and trouble . Especially , O Lord , bless and preserve me at this time from , &c. that I may glorifie thee for this deliverance also , and be safe in the merits and the mercies of Jesus Christ my onely Lord and Saviour . Amen . O Lord , thou hast fed me with the bread of affliction , and given me plentie of tears to drink . I am become a very strife to my neighbours , and mine enemies laugh me to scorn . But turn thee again , thou God of Hosts , shew me the light of thy countenance , and I shall be whole . Amen . Help me , O Lord my God , O save me according to thy mercie ; and then the World shall know that this is thy hand , and that thou Lord hast done it . Amen , Lord Jesus , Amen . If my delight had not been in thy Law , I should have perished in my trouble . O continue my delight . Amen . In Misery and Adversity . LOrd turn thee unto me , and have mercie upon me , for I am desolate and in miserie . The sorrows of my heart are inlarged , O bring thou me out of my troubles . Look upon mine adversitie and miserie , and forgive me all my sins , through Jesus Christ our Lord. Amen . Hear my crying , O God , give ear unto my Prayer . From the ends of the earth , whither soever thou shalt cast me , I will call upon thee when my heart is in heaviness . O set me upon the Rock that is higher than I , to be my hope and a strong tower against my oppressors . Amen . Save me , O God , for the waters are entred into my Soul. I stick fast in the deep mire where no stay is ; I am come into deep waters , and the streams run over me . They that hate me without a cause , are more than the hairs of my head ; and they which would destroy me causeless , are mightie . O let not these water-floods drown me , neither let the deep swallow me up , and let not the pit shut her mouth upon me . Hear me , O Lord , for thy loving kindness is great ; turn unto me according to the multitude of thy tender mercies . Hide not thy face from thy servant , for I am in trouble ; but draw near unto my soul , and redeem it , for Jesus Christ his sake . Amen . My soul melteth away for very heaviness ; comfort thou me according to thy Word . Amen . O Lord , trouble and heaviness have taken hold upon me ; patience , good Lord , that for all this my delight may be in thy Commandments . Amen . Against Reproach . O Lord , my sins have made me a rebuke to my neighbours , and to be laughed to scorn of them that are round about me . O suffer me not longer to be a by-word among the people . My confusion is daily before me , and the shame of my face hath covered me . The voice of the slanderer and blasphemer hath overtaken me . And though all this be come upon me , suffer me not , O Lord , to forget thee , or to behave my self frowardly in thy Covenant , through Jesus Christ our Lord. Amen . Destroy their tongues , O Lord , and divide them ; for I have seen crueltie and strife in the Citie . But I will call upon thee , O Lord , and thou wilt save me . Amen . O Lord , send down from heaven , and save me from the reproof of them that would swallow me . Send out thy mercie and truth , for my soul is among Lions ; I lie among the children of men that are set on fire , whose teeth are spears and arrows , and their tongue a sharp sword . O deliver me , and I shall magnifie thy Name for ever . Amen . I am become a Monster to many , but thou art my sure trust ; O be my Anchor for ever . Amen . O remember , Lord , the rebuke that thy servant hath , and how I do bear in my bosom the rebukes of many people . O remember me . Amen . Against Fraud and Deceit . O Lord , watch over thy servants ; for my familiar friends whom I trusted have laid wait for me . Be thou merciful unto me , O Lord , and deliver me from them : that even in this I may know thou favourest me , that mine Enemies are not able to triumph against me . Amen . Exalt thy self , O God , above the heavens , and thy glorie upon all the earth : For men have laid a net for my steps , they have pressed down my soul , they have digged a pit before me . Lord , I desire not that they should fall into the midst of it themselves , but I beseech thee keep me out and deliver me , for thy mercie sake . Amen . Mine enemies lay wait for my soul , and take counsel together : They pursue me out of an opinion that thou , O God , hast forsaken me . But go not far from me , O God ; my God , haste to help me . Amen . O Lord , the proud have digged pits for me ; they persecute me falsly , O be thou my help . They had almost made an end of me upon earth ; yet suffer me not , I beseech thee , to depart from thy Commandments , for Jesus Christ his sake . Amen . Lord , keep me from the snare which malicious men have laid for me , and from the traps of wicked doers . If they will not repent , let them sall into their own nets together , but let me ever escape them . Amen . O Lord , I pour out my complaints before thee : Consider them , for I am brought very low . O deliver me from my persecutors , for they are too strong for me . Amen . In time of Fear . LOrd , make me remember that the fear of thee is clean , and that thy Judgments are true and righteous altogether . Amen . O Lord , give me that grace that I may so carrie my self , and that courage that I may so bear up my self , as that I may fear none but thee , nothing but that wherein I offend thee , even for Jesus Christ his sake . Amen . In Poverty . O Lord , when thou makest inquisition for blood , remember and forget not the complaint of the Poor . Arise , O Lord God , and lift up thy hand , forget not the Poor . Take his cause into thy hand , for he commits himself unto thee , and thou art the helper of the friendless : O be so still , even for Jesus Christ his sake . Amen . O praise the Lord , ye that fear him ; and magnifie him , all ye of the seed of Jacob : For he hath not despised nor abhorred the low estate of the Poor ; he hath not hid his face from him , but when he called unto him he heard him . O bow down thine ear and hear him still , O thou holy One of Israel . Amen . I am poor and needy , O God , make haste unto me : Thou art my helper and my deliverer , O Lord make no long tarrying . Amen . In Imprisonment . O Lord , have mercie up-me , and bring my soul out of Prison , that I may give thanks unto thy Name , even in Jesus Christ our Lord. Amen . O Lord , blessed is the man that hath thee for his help , and whose hope is in thee . O Lord , help me and all them to right that suffer wrong . Thou art the Lord which loosest men out of Prison , which helpest them that are fallen . O Lord , help and deliver me when , and as it shall seem best to thee , even for Jesus Christ his sake . Amen . O Lord , thine indignation lies hard upon me ; and though thou hast not ( for thy mercie is great ) vexed me with all thy storms , yet thou hast put my acquaintance far from me , and I am so fast in Prison that I cannot get forth . Lord , I call daily upon thee , hear and have mercie , for Jesus Christ his sake . Amen . O Lord , thou which bringest the Prisoners out of captivitie , while thou lettest the Runagates continue in scarceness : Have mercie upon me , and deliver me out of the Prison and affliction in which I now am ; and give me grace , that being free , I may faithfully and freely serve thee all the days of my life , through Jesus Christ our Lord. Amen . Against Banishment . LOrd , send me not to the waters of Babylon , that I may have no cause to weep when I remember Sion : that no mans crueltie may lead me away captive , nor no mans scorn call upon me to sing in my heaviness . But that in my Countrie where I learned to serve thee , I may live to honour thee all the days of my life , even for Jesus Christ his sake . Amen . Against the Violent . O Lord , the ungodly laid wait for me to destroy me , yet make me the more thankful , and the more careful to consider thy testimonies . Amen . O Lord , they draw nigh that of malice persecute me ; therefore be thou nigh at hand to help me , even for Jesus Christ his sake . Amen . Many , O Lord , they are that trouble me and persecute me , yet do I not swerve from thy Testimonies : Yes , Lord , I do daily swerve from them . Quicken me as thou art wont . Amen . O take from me shame and rebuke , and I will keep thy Testimonies . O take away the rebuke that I am afraid of , for thy Judgments are good . O Lord , do this for Jesus Christ his sake . Amen . For strength in Martyrdom . LOrd , make me remember the bones of thy Saints , how they lie scattered before the pit , even as when one heweth wood upon the earth . O Lord , mine eyes look unto thee ; in thee is my trust , O cast not out my soul. And if my bones also must be broken , O Lord I beseech thee give me courage , and abundance of patience , that no torment may make my faith fall away from thee , for Jesus Christ his sake . Amen . In time of Dearth . BE merciful , O Lord , and remember us , that we be not confounded in these perilous times , and that in these days of dearth we may have enough , and a free heart and hand to bestow it upon thy poor ones , even for Jesus Christ his sake . Amen . O Lord , our sins have prevailed against us , yet be thou merciful unto our transgressions . O visit the Earth , and prepare Corn for the Inhabitants thereof . Crown the year with thy goodness , and let no cloud drop other than fatness ; that the very Hills may rejoyce on every side ; that the Pastures may be covered with sheep , and the Vallies with corn , that thy People may rejoyce and sing unto thee , through Jesus Christ our Lord. Amen . O God heavenly Father , who by thy Son Jesus Christ hast promised to all them that seek thy Kingdom and the righteousness thereof , all things necessarie for their bodily sustenance : Behold , we beseech thee , the afflictions of thy People , and grant that the scarcitie and dearth ( which we do now most justly suffer for our sins ) may through thy goodness be mercifully turned into cheapness and plentie , for the love of Jesus Christ our Lord. Amen . O Lord , be mercifully pleased to give and preserve to our use the kindly fruits of the Earth , so that in due time we may enjoy them , and praise thee , through Jesus Christ our Lord. Amen . In time of War. O My God , though mightie Nations gather together on heaps , yet let them be broken in pieces : though they take counsel together , bring it to nought . For though they pronounce a decree , yet it shall not stand , if thou , O God , be with us . Be with us therefore , O God , for Jesus Christ his sake . Amen . Blessed be thou , O Saviour of Israel , which didst destroy the assault of the mightie man , by the hand of thy servant David , and gavest the Host of strangers into the hand of Jonathan ; shut up this Armie in the hand of Israel , and let them be confounded with their power , and with their horse-men . Make them afraid , and consume their boldness and strength , that they may be astonished at their own destruction Cast them down by the sword of them that love thee ; that we which love thy Name may praise thee and sing unto thee . Grant this for Jesus Christ his sake . Amen . O Lord of Hosts , give us strength that we may follow on upon our enemies and overtake them , and not return till we have destroyed them . O gird us with strength unto the Battel , that we may smite them that they may not be able to stand , but fall under our feet . And when thou hast thus blessed us , make us fall down at thy feet , and ever worship thee , through Jesus Christ our Lord. Amen . O make the Wars to cease in all the World ; break the Bow , and knap the Spear in sunder , and burn the Chariot in the fire ; that men may be still , and know that thou art God , that thou wilt be exalted among the Heathen , and in the Earth . Amen . Lord , be not far off , put us not to confusion , but go out with our Armies and prosper them , that we may not turn our backs upon our Enemies , while they that hate us spoil our persons , our honour , and our goods . O sell not us thy poor People for nought ; make us not a rebuke to our insolent neighbours , nor a scorn to them that are round about us . Our confusion , by reason of our sins , is daily before us , and the shame of our face hath covered us . But , Lord , we humbly beseech thee forgive us our sins , and deliver us , for Jesus Christ his sake . Amen . Hast thou forsaken us , O God ? and wilt not thou , O God , go forth with our Hosts ? O help us against the Enemie , for vain is the help of man. O Lord , help us . Amen . O Almightie God , King of Kings , and Governour of all things , whose power no creature is able to resist , to whom it belongeth justly to punish sinners , and to be merciful to them that truly repent ; save and deliver us , we humbly beseech thee , from the hands of our Enemies ; abate their pride , asswage their malice , and confound their devices ; that we being armed with thy defence , may be preserved evermore from all perils , to glorifie thee who are the onely giver of all victorie , through the merits of thy onely Son our Saviour Jesus Christ. Amen . Almightie God , who art a strong tower of defence unto thy servants against the face of their Enemies ; we give thee praise and thanks for our deliverance from those great and apparent dangers wherewith we were compassed . We acknowledge it thy great goodness that we were not delivered over as a prey unto them . And we humbly beseech thee to continue such thy mercies towards us , that all the World may know that thou art our Saviour and mightie Deliverer , through Jesus Christ our Lord. Amen . O Lord , bless the King , all his Commanders under him , and all his Souldiers . Cover all their heads , his especially , in the day of Battel . Teach all their hands to war , and their fingers to fight . And bless all the Guides and Conductors of his Armies under him , with wisdom , and courage , and faithfulness , watchfulness and diligence , and whatsoever else may lead on good success . And set a happie end , we humbly beseech thee , to all these bloudie distractions , and restore Peace and preserve Religion in integritie among us , even for Jesus Christ his sake . Amen . Against Enemies . O Lord , consider mine Enemies how many they are ; and they bear a tyrannous hate against me . Lord , deliver me from them . Amen . Almightie God , I humbly beseech thee , look upon the heartie desires of thy humble servant , and stretch out the right hand of thy Majestie to be my defence against all mine Enemies , through Jesus Christ , our Lord. Amen . Be merciful unto me , O God , for mine Enemies would swallow me up ; and many they are which fight against me , O thou most highest ; they gather together and keep themselves close , they mark my steps , because they lay wait for my soul. But when I was afraid , I trusted in thee ; and when I cry , then shall mine Enemies turn back . This thou wilt make me know , when thou art with me : Be with me therefore , O Lord , and let me see deliverance . Amen . O Lord , let not them that are mine Enemies triumph over me , neither let them wink with their eyes that hate me either without a cause , or for thy cause . Amen . O Lord God , in thee have I put my trust , save me from all them that persecute me , and deliver me ; lest they devour my soul like a Lion , and tear it in pieces while there is none to help . Lift up thy self , O God , because of the indignation of mine Enemies : arise up for me in the Judgment which thou hast commanded , that my help may still be from thee , O God , who preservest them that are true of heart . Amen . Have mercie upon me , O God , consider the trouble which I suffer of them that hate me , O thou that liftest me up from the gates of death . Amen . Hear my voice , O God , in my Prayer , preserve my life from fear of the Enemie ; hide me from the conspiracie of the wicked , and from the rage of the workers of iniquitie . They have whet their tongues like a sword , and shoot out their arrows , even bitter words : Lord , deliver me from them . Amen . For Enemies . O Lord , I beseech thee forgive mine Enemies all their sins against thee ; and give me that measure of thy grace , that for their hatred I may love them , for their cursing I may bless them , for their injurie I may do them good , and for their persecution I may pray for them . Lord , I pray for them ; forgive them , for they know not what they do . Amen . * O [ thou that art the ] God of Peace and Love , grant Peace and Charitie to all [ that are ] my Enemies , and forgive them all their sins , and deliver me by thy power out of all the snares they have laid for me , through Jesus Christ our Lord. Amen . Penitentials . Psal. 6 , 32 , 38 , 51 , 102 , 130 , 143. O Lord , turn thee again now at the last , and be gracious unto thy servant . O satisfie me with thy mercie , and that soon ; so shall I rejoyce and be glad all the days of my life . And when thou hast forgiven my sins , O comfort me again after the time that thou hast plagued me , and for the years wherein I have suffered adversitie , O Jesus Christ my Saviour , and be merciful . Amen . O Lord , my flesh trembleth for fear of thee , and I am afraid of thy Judgments : yet stablish me according to thy Word , that I may live ; and let me not be disappointed of my hope , even for Jesus Christ his sake . Amen . I have gone astray like a sheep that is lost ; O seek thy servant , that I may not forget thy Commandments , but return to thee . Amen . O Lord , our iniquities testifie against us ; for our backslidings are many , and we have sinned against thee : yet , O thou hope of Israel , thou Saviour thereof in time of trouble , shew mercie for thy Names sake ; and on me especially . For why shouldest thou be as a stranger in my soul , or as a wayfaring man that turns aside to tarrie but for a night ? O Lord , be and dwell in the midst of me , for thy Name is called upon me . Leave me not , O God of my salvation , but have mercie , for Jesus Christ his sake . Amen . For thy Names sake , O Lord , be merciful unto my sin , for it is great . Amen . O Lord Almightie , I acknowledge and confess I am not worthie to lift up mine eyes to Heaven , much less to present my self before thee with any confidence that thou shouldest hear my Prayers and grant my Requests , if I consider my own deserving : For my Conscience accuses me , and my sins witness against me ; and thou art a just and an upright Judge , and wilt not justifie any sinner in his transgressions . O Lord , suffer me not to be swallowed up of death and desperation , but in the multitude of thy mercies pardon me , O Lord , for thy goodness sake . For though I am a worm and no man , yet thou art my Creator , and I am the Work of thy Hands ; yea , thou art my Father , and I thy Son : Thou my Shepherd , and I one of thy stragling Flock : Thou my Redeemer , and I one of thy People whom thou hast dearly bought : Thou my God , and I thy Creature . O correct me not in thine anger , O Lord , neither punish me according to my deservings , but remember my weakness as well as my sin , and have mercie upon me for my dearest Saviour's sake Jesus Christ. Amen . Almightie and everlasting God , which hatest nothing that thou hast made , and forgivest the sins of all them that are penitent ; create and make in me a new and contrite heart , that I may worthily lament my sins , and acknowledge my wretchedness , and obtain of thee , the God of all mercie , perfect remission and forgiveness , through Jesus Christ our Lord. Amen . Almightie and everliving God , which art always more readie to hear than we to pray , and usest to give more than either we desire or deserve ; pour down upon me , most miserable sinner , the abundance of thy mercie , forgiving me those things whereof my Conscience is afraid , and giving me that which my Prayer dares not presume to ask . Grant this for Jesus Christ his sake , our Lord and onely Saviour . Amen . Grant , I beseech thee ; merciful God , to me thy sinful but humble servant , pardon and peace , that I may be cleansed from all my sins , and serve thee with a quiet mind , through Jesus Christ our Lord. Amen . Lord , I befeech thee , free me from all my offences , and by thy bountiful goodness deliver me from the bands of all those sins , which by my ignorance , frailtie , or wilfulness I have committed . Grant this , even for Jesus Christ our Lord. Amen . O God merciful Father , that despisest not the sighing of a contrite heart , nor the desire of such as be sorrowful ; mercifully assist my Prayers that I make before thee in all my troubles and adversities whensoever they oppress me : and graciously hear me , that those evils which the craft and subtiltie of the devil or man worketh against me be brought to nought , and by the providence of thy goodness so dispersed , that I thy poor servant being overcome by no temptation , nor hurt by any persecution , may evermore give thanks unto thee in thy holy Church , through Jesus Christ our Lord. Amen . O Lord , of thy great goodness I beseech thee give me true repentance , and forgive me all my sins , negligences and ignorances , and indue me with the grace of thy holy Spirit , that I may amend my life according to thy holy Word , through Jesus Christ our Lord. Amen . O God , whose nature and propertie is ever to have mercie and to forgive , receive my humble Petitions : And though I am tied and bound with the chain of my sins , yet let the pitifulness of thy great mercie loose me , and that for Jesus Christ his sake . Amen . * Give ear , O Lord , I beseech thee , to the Prayers of thy humble servant , and spare me who confess my sins unto thee , and grant me of thy mercie both pardon and peace , through Jesus Christ our Lord. Amen . * O Almightie God , who broughtest waters out of the [ hard ] rock , bring forth out of my stonie heart the tears of Contrition , and give me grace so to bewail my sins , that I may obtain forgiveness of them by thy mercie , through Jesus Christ our Lord. Amen . Almightie God , Father of our Lord Jesus Christ , Maker of all things , Judge of all men ; I acknowledge and bewail my manifold sins and wickedness , which I have from time to time most grievously committed , by thought , word , and deed , against thy divine Majestie , provoking most justly thy wrath and indignation against me . I do earnestly repent , and am heartily sorrie for these my misdoings ; the remembrance of them is grievous unto me , the burden of them is intolerable . Have mercie upon me , have mercie upon me , most merciful Father . For thy Son our Lord Jesus Christ his sake , forgive me all that is past , and grant that I may ever hereafter serve and please thee in newness of life , to the honour and glorie of thy Name , through Jesus Christ our Lord. Amen . Almightie God , and my most merciful Father , who of thy tender mercie hast promised forgiveness of sins to all them which with heartie repentance and true faith turn unto thee ; have mercie upon me , pardon and deliver me from all my sins , confirm and strengthen me in all goodness , and bring me to everlasting life , through Jesus Christ our Lord. Amen . * O most holy Lord , most merciful God , let it suffice me to have been a sinner hitherto , to have despised thee , to have indulged the unclean motions of the flesh ; now at this time by thy inspiration I make a vow to return from mine iniquities . Assist me , O Lord , and grant I may fulfil it , in and through Jesus Christ our Lord. Amen . Confessions . * O Lord , in many things I have offended and done wickedly , and [ have ] grieved thy holy Spirit . I have provoked [ to wrath ] the bowels of thy mercie , by thought , word , and deed , by night and by day , in publick and in private , deliberately and by surprize . O if thou shouldest set my sins in the sight of thy countenance ; O if thou shouldest call me to account for my sins , those sins which are unpardonable in themselves , [ those ] which I have committed against [ my own ] knowledge , [ O ] what shall I do ? whither shall I flie ? But , O Lord , rebuke me not in thy furie , nor chasten me in thine anger . Have mercie upon me , not onely because I am weak , but [ also ] because I am the work of thy hands , I beseech thee , enter not into Judgment with thy servant ; for if thou , Lord , shalt [ be extreme to ] mark what is done amiss , O Lord , who may abide it ? whosoever may , yet [ most ] certainly I shall not : For I am a sea of sin , and am not worthie [ so much as ] to look up to Heaven , by reason of the multitude of my sins which cannot be numbered , evil speakings , injuries , &c. and [ besides ] a thousand other abominable passions [ there are ] from which I have not refrain'd my self . For with what wickedness am I not defil'd ? to what sins am I not inslav'd ? I am [ altogether ] become an unprofitable servant to thee my God , and to all mankind . Now that I am fallen into such sins as these , who shall raise me up again ? O Lord , thou art my God , in thee is my trust ; be thou my Saviour according to the bowels of thy compassion , and be merciful to me according to the greatness of thy mercie , and reward me not according to my works , but turn thy self to me , and [ turn ] me to thee . Forgive me all the sins that I have committed against thee , [ and ] save me for thy mercies sake : and where sin has abounded , [ there ] let thy Grace abound much more ; so shall I praise and glorifie thee all the days of my life : For thou art the God of those that repent , and the Saviour of sinners . Glorie be to thee , through Jesus Christ our Lord. Amen . SUNDAY . O Lord , by thy mercie I am risen out of my Grave , where I might have slept in death , but that thou preservedst me . Make it , I beseech thee , a Resurrection to Grace in this life , and to Glorie in the life to come , through Jesus Christ who merited both for us . Amen . This day by the Resurrection of thy Son our blessed Saviour was made Holy to us : give me that Grace that I may keep it Holy to thee , through Jesus Christ. Amen . O send out thy Light and thy Truth , that they may lead me , and bring me unto thy holy Hill , and to thy Dwelling ; that I may go unto the Altar of thee , O my God , even the God of my joy and gladness , and give thanks unto thee . Amen . Almightie and everlasting God , who governest all things both in Heaven and Earth ; mercifully hear my supplications for my self and all thy People , and grant us thy peace all the days of our life , even for Jesus Christ his sake . Amen . Almightie God , I humbly beseech thee , give me Grace to cast away the works of darknefs , and to put on the Armour of Light now in the time of this mortal life , ( in which thy Son Christ Jesus came to visit us in great humilitie ) that in the last day , when he shall come again in his glorious Majestie to judge both the quick and the dead , I with all thy faithful servants may rise up to the life immortal , through him who liveth and reigneth with thee and the Holy Ghost , now and for ever . Amen . Blessed God , which hast caused all holy Scriptures to be written for our learning , grant unto me and all Christians , that we may in such wise hear , read , mark , learn , and inwardly digest them , that by patience and comfort thereof , we may embrace and ever hold fast the blessed hope of everlasting life , which thou hast given us in our Saviour Jesus Christ. Amen . Lord , I humbly beseech thee , raise up thy power and come among us , and with great might succour us ; that whereas by our sins we are sore let and hindered , thy bountiful Grace and Mercie , through the satisfaction of thy Son our Lord , may speedily deliver us : To whom , with thee and the Holy Ghost , be all honour and glorie , World without end . Amen LOrd , let thine Angels tarrie round about me , and deliver me ; that I may taste and see how gracious thou my Lord art , and how blessed the man is that trusteth in thee ; through Jesus Christ our Lord. Amen . I will wait for thy loving kindness , O God , in the midst of thy Temple , and there will I praise thee . Amen . Lord , let me behold thee in thy Sanctuarie , and there see thy Power and Glorie . For thy loving kindness is better than life , therefore my lips shall praise thee . Thus will I magnifie thee all my life , and lift up my hands in thy Name . O , satisfie me with that Riches of Mercie which is in Jesus Christ our Lord. Amen . O how amiable are thy Dwellings , thou Lord of Hosts ! My soul hath a desire and a longing to enter into the Courts of thee , O Lord ; my heart and my flesh rejoyceth in thee , O merciful God. Amen Lord , I humbly beseech thee to hear and accept my Prayers for my self , and for thy people which call upon thee ; and grant that we may perfectly know what things we ought to do , and also have grace and power faithfully to fulfil the same , through Jesus Christ our Lord. Amen Almightie and everlasting God , mercifully look upon all my infirmities ; and in all dangers and adversities , stretch out thy right hand to help and defend me , through Jesus Christ our Lord. Amen God , thou which knowest us to be set in the midst of so many and great dangers , that for mans frailtie we cannot always stand upright ; Grant , I most humbly beseech thee , to me the health of bodie and Soul , that all those things which I suffer for sin , I may by thy help well pass and overcome , through Jesus Christ our Lord. Amen . O Lord , the Sun is at height for this day upon me , but lift up the light of thy countenance , and I shall be whole . Make all darkness and spiritual shadows short upon me , and shorter in me , through Jesus Christ our Lord. Amen . Who can tell how oft he offendeth ? O cleanse thou me from my secret sins ; keep me also , O Lord , from presumptuous sins , lest they get the dominion over me : And keep me innocent from the great offence , I humbly beseech thee . Amen . Blessed are they that dwell in thy House , they will be alway praising thee . Blessed is the man whose strength is in thee , in whose heart are thy ways . Lord , thus bless the heart of thy servant , for Jesus Christ his sake . Amen . * O [ Most ] holy , adorable , and long-suffering Trinitie ! for thou art [ indeed ] long-suffering , who bearest so long with those that divide thee . O holy Trinitie , who hast long since vouchsafed me [ the honour ] to be thy Worshipper and Proclaimer unfeigned . O holy Trinitie , whom every man must one day acknowledge either by illumination or by punishment , I pray thee make and accept even those also to be thy Adorers who now blaspheme thee , that not one even of the least of these may perish . And this , though on condition that I lose some part of thy favour ; for I dare not say what the Apostle does . Grant this by and for the merits of Jesus Christ our Redeemer . Amen . ALmightie God , who through thine onely begotten Son Jesus Christ , hast overcome Death , and opened to us the gate of Everlasting Life ; I humbly beseech thee , that as by thy special Grace preventing me , thou dost put into my mind good desires , so by thy continual help I may bring the same to good effect , through Jesus Christ our Lord. Amen . ALmightie God , who hast given thine onely Son to die for our Sins , and to rise again for our Justification ; give me Grace so to put away the leven of Malice and all Wickedness , that I may always serve thee in pureness of living and in truth , through Jesus Christ our Lord. Amen . Almightie God , who hast given thine onely Son to be unto us both a Sacrifice for sin , and an Example of godly life ; give me Grace that I may always most thankfully receive that inestimable benefit , and also daily endeavour to follow the blessed steps of his most holy life , even for the same thy Son Jesus Christ his sake . Amen . LOrd , give me that Grace , that I may hold me still by thee , and abide patiently upon thee . That I may not grieve my self at the man whose way doth prosper , nor against him that doth after evil counsels . That I may leave off from wrath , and let go displeasure , lest I fret my self , and be moved to do evil . Amen . * The Lord grant that here , in me , and for me , he may be a consuming fire : And [ O ] that my heart may be kindled with this fire , that it may be an eternal light to me , lest my soul burn in it unto everlasting punishment ; through Jesus Christ our Lord. Amen . O Lord , make me like a green Olive-tree in thy House ; for I trust in thy tender mercie for ever : And I will always praise thee for that thou hast done , and hope in thy Name for ever . Amen . O Lord , I beseech thee , make me remember how much more than other men I have need to call upon thee . My charge is great , and my strength little ; O give me Grace to come often before thee , and to ask that help , which thou art readier to give than I to ask , through Jesus Christ our Lord. Amen . Have mercie upon me , O Lord : Consider the troubles which I suffer of them that hate me , O thou which didst lift me up from the gates of death . Amen . O Lord , increase in me Faith and Devotion : replenish my heart with all goodness , and by thy great mercie keep me in the same . Give me godly zeal in Prayer , true humilitie in Prosperitie , perfect patience in Adversitie , and continual joy in the Holy Ghost ; even for Jesus Christ his sake , my onely Lord and Saviour . Amen . O God , who hast taught the hearts of thy faithful People by sending to them the Light of thy holy Spirit ; grant me by the same Spirit to have a right judgment in all things , and evermore to rejoyes in his holy comfort , through the ments of Christ Jesus our Saviour , who liveth and reigneth with thee , in the unitie of the same Spirit , one God , World without end . Amen . ALmightie and everlasting God , who hast given unto thy servants Grace by the confession of true faith to acknowledge theGlorie of the eternal Trinitie , and in the power of the Divine Majestie to worship the Unitie ; I humbly beseech thee , bless me also , that I may live in the stedfastness of this Faith , and through it be evermore defended from all Ghostly and Bodily dangers , for thy mercies sake , who 〈◊〉 and reignest one God , world without end . Amen . O My God , incline thine ear and hear , open thine eyes and see . O Lord , forgive : O Lord , consider and do it , for thine own sake , O my God , and for my Saviour Jesus Christ his sake . Amen . Lord , let me not be afraid , though one be made rich , or though the glorie of his house be increased : For he shall carry nothing away with him when he dieth , neither shall his pomp follow him . But ever make me afraid to offend thee . Amen . Mine eyes long sore for thy Word , saying , When wilt thou comfort me ? Lord , comfort me , for I am become like a bottle in the smoak ; yet let me not , I beseech thee , forget thy Law , even for Jesus Christ his sake . Amen . O Lord God , which seest that I put not my trust in any thing that I do ; mercifully grant that I may be defended against all Adversitie , through Jesus Christ my Lord and onely Saviour . Amen . O Lord , which hast taught us that all our doings without Charitie are nothing worth ; send thy Holy Ghost , and pour into my heart that most excellent gift of Charitie , the very bond of Peace and all Vertues , without the which whosoever liveth , is counted dead before thee . Grant this for thy onely Son Jesus Christ his sake . Amen . O Lord , fill me with Grace that I may fulfil all the service which I owe thee , through Jesus Christ our Lord. Amen . O Lord God , spare , I beseech thee : who shall raise up Jacob ? for he is small . Spare him therefore , O Lord ; spare thy People , spare me . Say unto my soul , thou hast repented of the evil intended , and it shall not be . Amen . Lord , when I am asleep , let me not be made afraid ; but let my sleep be sweet , that I may be enabled to serve thee . Amen . Grant , I beseech thee , most merciful Father , that I who for my evil deeds am worthily punished , may by the comfort of thy Grace be mercifully relieved , through Jesus Christ our onely Lord and Saviour . Amen . COnsider and hear me , O Lord my God : Lighten mine eyes , that I sleep not in death . Amen . O Lord , thou hast proved and visited my heart , in the night-season thou hast tried me : O blessed Father , purge me that thou mayest find no wickedness in me ; through Jesus Christ our Lord. Amen . O Lord , hear me , that seven times a day I may praise thee , and be acquainted with that great peace which they have that love thy Law. Amen . O Lord , from whom all good things do come ; grant unto me thy humble servant , that by thy holy inspiration I may think those things that are good , and by thy merciful guiding may also perform the same , through our Lord Jesus Christ. Amen . Entrance into the Church . LOrd , I will come into thy house upon the multitude of thy mercies , and in thy fear will I worship towards thy holy Temple . O bless me that I may . Amen . Hear the voice of my humble Petitions , O Lord , when I crie unto thee in this place , when I hold my hands towards the mercies sent of thy holy Temple , even for Jesus Christ his sake . Amen . I will dwell in thy Tabernacle for ever , and my trust shall be under the covering of thy wings . O Lord , hear our desires , and give an heritage unto those that pray unto thee , and fear thy Name . Amen . O my God , I will go into thy Gates with thanksgiving , and into thy Courts with praise : I will be thankful unto thee , and speak good of thy Name : For thou , Lord , art gracious , thy mercie is everlasting , and thy truth endureth from Generation to Generation . Amen . O Lord , I love the habitation of thy House , and the place where thine Honour dwelleth . O shut not up my soul with impenitent sinners , but give me plentie of thy Grace , even for Jesus Christ his sake . Amen . In the Holy Sacrament . * FOrgive me , [ O Lord ] whatsoever I have transgrest against thee , from [ the time of ] my infancie even to this very moment , [ whether ] against knowledge or through ignorance , at home or abroad , sleeping or waking , in thoughts , words , or deeds , [ whether occasion'd ] through the fierie darts of [ our ghostly ] Enemie , or by the unclean desires of my [ own ] heart ; have mercie upon me , and grant me pardon , through Jesus Christ our Lord. Amen . Almightie God and most merciful Father , give me , I beseech thee , that grace , that I may duely examine the inmost of my heart , and my most secret thoughts , how I stand before thee . Lord , I confess all my sins , and my unworthiness to present my self at thine Altar . But thou canst forgive sin , and give repentance ; do both , gracious Father , and then behold I am clean to come unto thee . Lord , make me a worthie Receiver of that for which I come , Christ , and remission of sin in Christ : And that for his own mercie sake and thine . Amen . O Lord , into a clean , charitable , and thankful heart , give me Grace to receive the blessed Bodie and Bloud of thy Son , my most blessed Saviour , that it may more perfectly cleanse me from all dregs of sin ; that being made clean , it may nourish me in Faith , Hope , Charitie , and Obedience , with all other fruits of spiritual life and growth in thee : that in all the future course of my life , I may shew my self such an ingrafted member into the Bodie of thy Son , that I may never be drawn to do any thing that may dishonour his Name . Grant this , O Lord , I beseech thee , even for his merit and mercie sake . Amen . O Lord God , hear my Prayers . I come to thee in a stedfast Faith ; yet for the clearness of my Faith , Lord , enlighten it ; for the strength of my Faith , Lord , increase it . And behold , I quarrel not the words of thy Son my Saviour's blessed Institution . I know his words are no gross unnatural conceit , but they are spirit and life , and supernatural . While the World disputes , I believe . He hath promised me if I come worthily , that I shall receive his most precious Bodie and Bloud , with all the benefits of his Passion . If I can receive it and retain it , ( Lord , make me able , make me worthie ) I know I can no more die eternally , than that Bodie and Bloud can die and be shed again . My Saviour is willing in this tender of them both unto me : Lord , so wash and cleanse my Soul , that I may now and at all times else come prepared by heartie Prayers and Devotion , and be made worthie by thy Grace of this infinite Blessing , the Pledge and Earnest of Eternal Life , in the merits of the same Jesus Christ , who gave his Bodie and Bloud for me . Amen . Almightie God , unto whom all hearts be open , all desires known , and from whom no secrets are hid ; cleanse the thoughts of my heart by the inspiration of thy holy Spirit , that I may perfectly love thee , and worthily magnifie thy Name , through Jesus Christ our Lord. Amen . * O God the Father of Heaven , who hast delivered thy onely begotten [ Son ] to death for us . O God the Son , Redeemer of the World , who by thy precious Bloud hast cleansed us from our sins . O God the Holy Ghost the Comforter , who by thy Grace dost visit and establish the hearts of thy Saints . O [ most ] holy , high , eternal , happie , [ ever ] blessed Trinitie ; [ O ] good Father , holy Son , loving Spirit , by whose operation we receive our Being , by whose love we obtain Grace , and in contemplation of whom we hope for Glorie ; whose Majestie is unspeakable , [ whose ] Power is incomparable , [ whose ] Goodness is inestimable : [ O thou that art the Lord both of Quick and Dead , I adore thee , I call upon thee , and with the utmost affection of my heart I bless thee , now and for evermore . Amen . * O Lord Jesu , grant us while we live Mercie and Grace : guide us thy Servants by thy perpetual Light ; grant to thy Church Truth and Peace ; grant me a most wretched sinner Repentance and Forgiveness . Amen . * O Lord , I pray thee correct those that are in errour , convert the unbeliever , increase the Faith of thy Church , root out [ of it ] all Heresies , discover [ and confound ] her secret designing Enemies , and break in pieces those that are openly fierce , violent , and impenitent , through Jesus Christ our Lord. Amen . * O merciful Father , let my Benefactors obtain eternal Rewards in Heaven , for the benefits [ which ] they have bestowed upon me on Earth . I pray thee also , that thou wouldest [ vouchsafe to ] bring me , together with those whom I have prayed for , or whom I am bound to pray for , and together with all the People of God , into thy Kingdom , that there we may appear in Righteousness , and be fully satisfied with [ thy ] Glorie , through Jesus Christ our Lord. Amen . O Lord , consider my Complaint , for I am brought very low . O Lord , how long wilt thou be angrie with thy servant that prayeth ? O Lord , give me Grace and Repentance , and thou canst not be angrie with my Prayer . O Lord , I am thine , save me , and deliver me not into the will of mine enemies , especially my ghostly Enemies . O Lord , I am thy servant , thy unprofitable wastful servant , yet thy servant . O Lord , set my accounts right before thee , and pardon all my mis-spendings and misreckonings . O Lord , I am thy son , thy most unkind , prodigal , run-away son , yet thy son . O Lord , though I have not retained the love and dutie of a son , yet do not thou cast off ( I humbly beg it ) the kindness and compassion of a Father . O Lord , in thy Grace I return to thee ; and though I have eaten draugh with all the unclean Swine in the World , in my hungrie absence from thee , yet now , Lord , upon my humble return to thee , give me , I beseech thee , the Bread of Life , the Bodie and Bloud of my Saviour into my soul , that I may be satisfied in thee , and never more run away from thee , even for Jesus Christ his sake , that gave himself for me . Amen . * O merciful God , who hast made all men , and hatest nothing that thou hast made , nor wouldest the death of a sinner , but rather that he should be converted and live ; have mercie upon all Jews , Turks , Infidels , and Hereticks , and take from them all ignorance , hardness of heart , and contempt of thy Word ; and so fetch them home , blessed Lord , to thy flock , that they may be saved among the remnant of the true Israelites , and be made one Fold under one Shepherd , Jesus Christ our Lord , who liveth and reigneth with thee and the holy Spirit , one God , World without end . Amen . * As I must [ one day ] appear and answer at thy dreadful Tribunal , where there shall be no respect of persons , so at this time , ere the day of Judgment overtakes me , I prostrate my self before thy holy Altar ; and being burdened by my own Conscience , I lay open my evil thoughts and ungodly deeds before thee and thy glorious Angels . I beseech thee , O Lord , regard my lowliness , and forgive me all my sins , which are more in number than the hairs of my head . For what evil have I not design'd in my heart ? but many and most abominable things have I committed in very deed : For I am guiltie , O Lord , of Envie , Gluttonie , &c. All my Senses [ and ] all my Members have I polluted . But incomparable is the multitude of thy Bowels , and unspeakable [ is ] the mercie of thy Goodness , through which thou bearest with my sins . Wherefore , O King whom we can never praise enough , O thou long-suffering Lord , magnifie the wonders of thy mercie upon me a sinner , discover [ in me ] the power of thy kindness , shew forth the goodness of thy most merciful favour , and receive me a Prodigal returning [ unto thee , ] through Jesus Christ our Lord. Amen . O Lord God , how I receive the Bodie and Bloud of my most blessed Saviour Jesus Christ , the price of my Redemption , is the very wonder of my soul , yet my most firm and constant belief upon the words of my Saviour . At this time they are graciously tender'd to me and my Faith : Lord , make me a worthie Receiver , and be it unto me as he hath said . Amen . Lord , I have received this Sacrament of the Bodie and Bloud of my dear Saviour . His mercie hath given it , and my faith received it into my soul. I humbly beseech thee speak mercie and peace unto my Conscience , and enrich me with all those Graces which come from that precious Bodie and Bloud , even till I be possessed of Eternal Life in Christ. Amen . * O thou that sittest on high with the Father , and art here invisibly present with us ; come and sanctifie these [ thy ] gifts [ here present ] , and those also by [ whom ] and [ those ] for whom , and the end for which they are offered up . Amen . MUNDAY . POnder my words , O Lord , consider my Meditations ; O hearken unto the voice of my calling , my King and my God : for unto thee will I make my Prayer . My voice shalt thou hear betimes , O Lord : early in the morning will I direct my Prayer unto thee , and will look up . But make me remember that thou art God , and hast no pleasure in wickedness , neither shall any evil dwell with thee . Amen . O Lord , bless me , and I will sing unto thee , and praise thy Name , and be telling of thy salvation from day to day . Amen . O Lord , let Counsel preserve me , and Understanding keep me . Deliver me from the evil way , and from the man that speaketh froward things ; and from all such as leave the ways of Righteousness , to walk in the ways of Darkness : even for Jesus Christ his sake . Amen . O Lord , I know the way of man is not in himself : It is not in man that walketh to direct his own steps . Therefore , O Lord , I beseech thee , make me know my way , and direct my steps to thy honour and my own salvation , through Jesus Christ our Lord. Amen . BE not wroth with me , O Lord , but spare me and have mercie upon me : for thou wilt be merciful unto thy creature . O Lord , I and my Fathers have all had the same sickness : but , because of us that are sineers , thou shalt be called merciful , through Jesus Christ our Lord. Amen . O Lord , guide me here with thy Counsel , and after that receive me into Glorie . For whom have I in Heaven but thee ? and there is none upon Earth that I desire , in comparison of thee . O Lord , preserve me in those longings after thee . Amen . O God , take from me the way of lying , and cause me to make much of thy Law , that I may chuse the way of Truth , and lay thy Judgments before me : that I may stick unto thy Testimonies , and run the way of thy Commandments , when thou hast set my heart at libertie . Amen . O God , the strength of all them that trust in thee ; mercifully accept my Prayers : and because the weakness of mans nature can do no good thing without thee , grant me the help of thy Grace , that in keeping of thy Commandments I may please thee both in will and in deed , through Jesus Christ our Lord. Amen . O Lord , thou art just , and all thy ways are mercie and truth : thou judgest truly for ever ; remember me , and look upon me : punish me not according to my sins or my ignorances , or my Fathers which have sinned before thee : deal not with me according to my sins , but as seemeth best unto thee , O Lord my strength and my salvation . Amen . Lord , I acknowledge my wickedness , and the iniquitie of my Fathers : we have sinned against thee , O Lord , be merciful . Amen . Remember not , Lord , our offences , nor the offences of our forefathers ; neither take thou vengeance of our sins : spare us , good Lord , spare thy People whom thou hast redeemed with thy most precious Bloud , and be not angrie with us for ever . Amen . Lord , I beseech thee , mercifully to hear me : And as thou hast given me an heartie desire to pray , so grant that by thy mightie aid I may be defended both in soul and in bodie , through Jesus Christ our Lord. Amen . O Lord , I beseech thee , accept the Prayers that I offer [ thee ] ; give what I ask , forgive what I fear : for thou through thy Christ art the onely hope of sinners , and through him I hope for pardon of my sins . Amen . O Lord , be gracious unto me , and give me an heart to worship thee , and to do thy Will ; and open my heart in thy Law , and send me peace : hear my Prayers , and be reconciled to me , and never forsake me in the time of trouble , for Jesus Christ his sake . Amen . Remember me , O Lord , according to the favour that thou bearest unto thy People . O visit me with thy salvation , that I may see the felicitie of thy chosen , and rejoyce in the gladness of thy People , and give thanks with thine Inheritance . Amen . O God , the Protector of all that trust in thee , without whom nothing is strong , nothing is holy ; increase and multiplie upon me thy mercie , that thou being my Ruler and Guide , I may so pass through things temporal , that I finally lose not the things eternal . Grant this , O heavenly Father , for Jesus Christ his sake . Amen . Grant , O Lord , that I may live in thy fear , die in thy favour , rest in thy peace , rise in thy power , raign in thy glorie , for thy onely beloved Son's sake Jesus Christ our Lord. Amen . HEar , O Lord , consider my complaint , hearken unto my prayer that goeth not out of feigned lips ; and prevent me in mercie , before the Evening of my days close up upon me ; even for Jesus Christ his sake . Amen . * O Lord , I pray thee let not my weakness distract me , but let my speech be of that alone in which the salvation of my soul consists ; and let me never break forth to that degree both of folly and wickedness , as to wish to be a Judge of thy Omnipotence , and of thy Sacraments ; and suffer me not to exalt my weak opinion above either the divine determination of thy Infinitie , or that belief of thy Eternitie which has been revealed to me . Amen . * Lighten our darkness I beseech thee , O Lord , and by thy mercie keep off all the snares [ and dangers ] of this whole night from me , and from all thy faithful ; from our souls [ more ] especially , but [ even ] from our bodies also , through Jesus Christ our Lord. Amen . O God , which hast prepared for them that love thee , such good things as pass mans understanding ; pour into my heart such love towards thee , that I obeying thee in all things , may obtain thy promises , which exceed all that I can desire , through Jesus Christ our Lord. Amen . ENcline thine ear unto me , O Lord , and hearken unto my words . Shew thy marvellous loving kindness , thou that art the Saviour of them that put their trust in thee . Keep me as the apple of thine eye , and hide me under the shadow of thy wings , even for Jesus Christ his sake . Amen . O Lord , I cry unto thee , let my Prayer be set forth in thy sight as Incense , and the lifting up of my hands be an Evening-Sacrifice , even for Jesus Christ his sake . Amen . The Lord is my strength and my shield ; my heart hath trusted in him , and I am helped : therefore my heart danceth for joy , and in my song will I praise him . Amen . O Lord of all power and might , who art the author and giver of all good things ; graft in my heart the love of thy Name , increase in me true Religion , nourish me with all goodness , and of thy great mercie keep me in the same , through Jesus Christ our Lord. Amen . LOrd , let me know my end , and the number of my days , that I may be certified how long I have to live . Behold , thou hast made my days as it were a span long , and my age is even as nothing in respect of thee ; and verily every man living is altogether vanitie . For man walketh in a vain shadow , and disquieteth himself in vain : he heapeth up riches , and cannot tell who shall gather them . And now , Lord , what is my hope ? truly my hope is even in thee . Deliver me from all mine offences , and make me not a rebuke to the foolish , even for Jesus Christ his sake . Amen . * O Lord , I give and offer up unto thee my self and all that is mine , [ my ] actions and words , [ my ] repose and silence ; onely do thou preserve and guide me , and direct my hand & mind & tongue to things that are honest and acceptable to thee , and withdraw me from any thing from which it were better to abstain , by and for the sake of Jesus Christ our Lord. Amen . TUESDAY . LOrd , preserve me , that neither this day , nor any day of my life , I may walk in the counsel of the ungodly , stand in the way of sinners , or sit down in the seat of the scornful ; but that my delight may be in thy Law , O Lord , and my exercise in it day and night . Amen . * O Sun of Righteousness , Father and Original [ cause ] of all things ; when we are influenc'd from above by thee , we receive new life ; when we are cherisht by thy [ blessed ] beams , we grow up [ in Grace ] ; when we are inflamed by thy love , we are made perfect ; when we are forsaken of thee , we perish . O thrice-happie are they upon whom thou arisest with the dew of mercie ! O Lord Jesus , bless me with thy light , and scatter the clouds of my ignorance , and the [ thick ] darkness of my sins , that I may not go astray from the way of thy Commandments , but follow thee unto Light eternal , through thee thy self , my onely Saviour and Redeemer . Amen . O Lord , thou art my Assurance ; I humbly beseech thee , preserve my foot from taking , even for Jesus Christ his sake . Amen . O Lord , give me , I beseech thee , the spirit to think and do always such things as be rightful ; that I who cannot be without thee , may by thee be able to live according to thy will , through Jesus Christ our Lord. Amen . O Lord , I lift up my soul to thee ; my God , I have put my trust in thee : O let me not be confounded , neither let mine enemies triumph over me . Shew me thy ways , O God , and teach me thy paths . Lead me forth in thy truth , and learn me : for thou art the God of my salvation ; in thee is my hope all the day long . Call to remembrance , O Lord , thy tender mercies , and thy loving kindness , which hath been ever of old . O remember not the sins and offences of my youth , or my riper age ; but according to thy mercie think thou upon me , O Lord , for thy goodness , and the merits of Jesus Christ my Saviour . Amen . Almightie God , who seest that we have no power of our selves to help our selves ; keep me , I beseech thee , both outwardly in my bodie , and inwardly in my soul , that so I may be defended from all adversitie which may happen to my bodie , and from all evil thoughts which may assault and hurt my soul , through Jesus Christ my Lord and onely Saviour . Amen . HEarken unto my voice , O Lord , now I cry unto thee : have mercie upon me , and hear me . My heart hath talked of thee , Seek ye my face ; thy face , Lord , will I seek . O hide not thou thy face from me , nor cast thy servant away in displeasure . Thou hast been my succour , leave me not , neither forsake me , O God of my salvation . Amen . At evening , morning , and at noon-day will I pray , and that instantly : Lord , hear my voice . O deliver my soul in peace from the practices that are against me . Amen . Let thy merciful ears , O Lord , be open to the Prayers of me thy humble servant ; and that I may obtain my Petitions , make me to ask such things as shall please thee , through Jesus Christ our Lord. Amen . LOrd , let me not be confounded , for I have called upon thee . O how plentiful is thy goodness which thou hast laid up for them that fear thee , and that thou hast prepared for them that put their trust in thee , even before the sons of men ! Lord , I trust in thee , have mercie upon me . My tears have been my meat day and night , while they daily say unto me , Where is now thy God ? But let them have no cause to say it any more , even for Jesus Christ his sake . Amen . ALmightie God , which shewest to all men that are in errour , the light of thy truth , to the intent that they may return into the way of Righteousness ; grant , I beseech thee , unto me , and all them that are admitted into the Fellowship of Christs Religion , that we may eschew those things which are contrarie to our Profession , and follow all such things as are agreeable to the same , through Jesus Christ our Lord. Amen . * O Lord my Saviour , in whose power it is to remit sins , I beseech thee say unto me , Loose thee from thy chains , come out of the bonds of thy sins ; and when thou sayest it , loose those cords of my errours wherewith I am entangled and bound : for though I am the most wicked of all men , and to be abhorred by reason of my continuance in sins , yet when thou commandest , I shall be free from them . Amen . Lord , give me grace that I may dwell under the defence of the most highest , and that I may abide under thy shadow , O thou Almightie : for thou art my hope and my strong hold ; in thee will I trust , through Jesus Christ our Lord. Amen . O God , thou which declarest thy Almightie power most chiefly by shewing mercie and pitie ; give unto me abundantly thy grace , that I running to thy promises , may be made partaker of thy heavenly treasure , through Jesus Christ our Lord. Amen . O God , thou art my hope and strength , a very present help in trouble ; confirm me , that I may not fear , though the earth be moved , and the hills carried into the midst of the sea ; though the waters thereof rage and swell , and the mountains shake at the tempest of the same . O be in the midst of my soul , and I shall never be moved . Amen . O Lord , look upon me , and be merciful unto me , as thou usest to do to those that fear thy Name . Order my steps in thy Word , and so shall no wickedness have dominion over me . Amen . Almightie God , give unto me , I beseech thee , a full increase of Faith , Hope and charitie : And that I may obtain that which thou dost promise , make me love that which thou dost command , through Jesus Christ our Lord. Amen . LOrd , I call upon thee in the day of my trouble , in the night of my heaviness . O deliver me , and I will glorifie thee . Amen . O Lord , correct me , but with judgment , not in thine anger , lest thou bring me to nothing . And grant that thy correction may amend me , and make me thine , through Jesus Christ our Lord. Amen . * Look on me also , O Lord Jesus , that I may call to mind my own sins , and wash away my offences with tears ; grant me , I beseech thee , the tears of St. Peter : I would not have the joy of a sinner . That I may obtain this , turn thee , O Lord , and look upon me , and grant the same Cock may waken even me a most miserable sinner , that being delivered , I may sing unto thee for ever and ever . Amen . O eternal God and merciful Father , grant , I humbly beseech thee , that I may love all those things which thou commandest , and desire that which thou dost promise ; that amongst the sundrie and manifold changes of the world , my heart may surely there be fixed , where true joys are to be found , through Jesus Christ our Lord. Amen . WEDNESDAY . O Lord , I have sinned and dealt wickedly ; nay , offended in all thine Ordinances . Let thy wrath turn from me , for I am weak ; and hear my prayers , and deliver me for thine own sake , and the merits of my Saviour Jesus Christ. Amen . Gracious Father , without thee I can do nothing but sin ; nor can I confess it to have pardon but by thee . I was conceived and born in sin : And though thou didst wash me from that in the laver of Baptism , yet I have since defiled my self again , and by many grievous actual sins , have made my self a sinner above all other men , considering the great measure of grace that thou hast given me . Lord , increase thy grace , and by it weaken first , and then cut off my resistance , that I may see , and confess , and hate , and forsake all my sins , and find mercie and salvation in the merits of my blessed Saviour Jesus Christ. Amen . O Lord , early this morning do I crie unto thee ; for in thy Word is my trust . Hear me , O Lord , for Jesus Christ his sake . Amen . O Lord , let me hear thy loving kindness betimes in the morning , for in thee is my trust . O shew me the way that I should walk in this day , and all the days of my life ; for I lift up my soul unto thee in the mercies of Jesus Christ. Amen . DEliver me , O Lord , from all mine offences , and make me not a rebuke to the foolish . For man walketh in a vain shadow , and disquieteth himself in vain . But Lord , what is my hope ? truly my hope is even in thee : and there let it still continue acceptable in Jesus Christ our Lord and onely Saviour . Amen . O Lord , look upon me in mercie ; in the greater mercie , because the Calling and Place I am in must give a stricter account to thee . Look therefore upon me , O Lord , but not till thou hast nailed my sins to the Cross of Christ : not till thou hast bathed me in the Bloud of Christ : not till I have hid my self in the Wounds of Christ ; that so the punishment which should else overtake me , may pass over me : then look , and say unto my soul , I have forgiven thee ; and by the work of thy mercie in my soul make me feel it , through Jesus Christ our onely Lord and Saviour . Amen . * O Lord , who bringest the great Flocks to perfection , and increasest the little ones by thy Grace ; comfort me abundantly according to the exceeding greatness of thy bountie , and feed and preserve my Flock , together with my self , through Jesus Christ the chief Shepherd , and our [ onely ] Saviour . Amen . O Lord , plead thou my cause with them that strive with me , and fight against them that fight against me . Bring forth the spear , and stop the way against them that persecute me . Say unto my soul , I am thy Salvation . Even so . Amen . Give ear , O Lord , unto my Prayer , and ponder the voice of my humble desires . In the time of my trouble I will call upon thee ; for thou hearest me . Amen . Deliver my soul , O God , from lying lips , and from a deceitful tongue . Amen . Keep me , O Lord , thy poor humble servant , with thy perpetual mercie : And because the frailtie of man without thee cannot but fall , preserve me ever by thy help , and lead me to all things profitable to my salvation , through Jesus Christ our Lord. Amen . O Lord , give me such Grace , as I may seek thee while thou mayest be found , and call upon thee while thou art near ; that I may detest and forsake the wickedness of my ways , and the unrighteousness of my own imaginations ; that I may return unto thee , and thou have mercie upon me , in Jesus Christ my onely Saviour and Redeemer . Amen . Teach me thy ways , O Lord , and I will walk in thy truth . O knit my heart unto thee , that I may fear thy Name . Amen . Lord , I beseech thee , grant that thy Grace may alway prevent and follow me , and make me continually to be given to all good works , through Jesus Christ our Lord. Amen . HAve mercie upon me , O God , after thy great goodness , and according to the multitude of thy Mercies do away mine offences . Wash me throughly from my wickedness , and cleanse me from my sin : for I acknowledge my faults , and my sin is ever before me . But let not this Evening take from me the light of the Sun of Righteousness , Jesus Christ my Saviour . Amen . * Vouchsafe , O Lord , to hear my Prayers . According to thy good pleasure , drive out the Enemie by thy might , from my thoughts and deeds . Increase my Faith , govern my mind , grant me spiritual thoughts whilst I lie waking on my bed , and conduct me to thy bliss , through Jesus Christ thy Son and our Saviour . Amen . O Lord , I beseech thee , give me grace to avoid the infections of the Devil , and with a pure heart and mind to follow thee the onely true God , through Jesus Christ our Lord. Amen . LOrd , I offer up unto thee my Evening-Sacrifice ; thy Sacrifice , even a troubled spirit , a broken and a contrite heart , which thou wilt not despise , in Jesus Christ our Lord. Amen . * O Lord , I humbly pray thee look upon me , and cleanse my mind and my thoughts from unclean motions , and from all filthiness of the Flesh and Spirit , and from every work of the Devil , through Jesus Christ our Lord. Amen . * O Lord , graciously shew forth thy unspeakable mercie , and both free me from the sins I have committed , and deliver me from the punishments I have deserved , through Jesus Christ our Lord. Amen . O God , for as much as without thee I am not able to please thee , grant that the working of thy mercie may in all things direct and rule my heart , through Jesus Christ our Lord. Amen . O Lord , give me that grace , that I may remember thee upon my Bed , and think upon thee when I am waking . Thou hast been my helper ; therefore under the shadow of thy wings I will hope to pass through the darkness of this night , in the comfort of Jesus Christ my Lord and onely Saviour . Amen . O Lord , make mine eyes prevent the night-watches , that I may be occupied in thy Words . Amen . O Lord , thou which hast made the night for man to rest in , as well as the day to labour ; grant , dear Father , that I may so take my bodily rest , that my soul may continually watch for my deliverance out of this mortal life . And that my sleep be not excessive , according to the insatiable desires of the flesh , but sufficient to relieve and maintain Nature ; to live and serve thee in all sober and godly conversation , through the aid and assistance of Jesus Christ my onely Lord and Saviour . Amen . THURSDAY . O Hold thou up my goings in thy paths , that my footsteps slip not . Amen . * Help me , my Lord Jesu , and gird thy sword about thy thigh , O thou most Mightie . Go forth , O thou most powerful of all : Kill me in my self , that I may live to thee , and let my Enemies cease to persecute me . Amen . O God , thou art my God , early will I seek thee : My soul thirsteth for thee , my flesh longeth greatly after thee , in a barren and drie land , where no water is . O satisfie this thirst with thy freshest waters of comfort , in Jesus Christ our Lord. Amen . O Lord , have mercie upon me ; I have waited for thee : Be thou my arm in the morning , and my help in the time of trouble ; that I may exalt thy Name which dwellest on high , that I may live in the stabilitie of thy times , and that thy fear may be my treasure , even for Jesus Christ his sake . Amen . O Almightie God and merciful Father , grant , I beseech thee , that as I do believe thy onely Son our Lord to have ascended into the Heavens ; so I , and all thy faithful Servants , may in heart and mind thither ascend , and with thee continually dwell . Amen . O God , the King of glorie , who hast exalted thine onely Son Jesus Christ with great triumph into thy Kingdom in Heaven ; I beseech thee leave neither thy Church , nor my poor self comfortless ; but send us thy Holy Ghost to comfort us , and exalt us unto the same place whither our Saviour Christ is gone is before , who liveth and raigneth with thee , one God , world without end . Amen . HEar my Prayer , O God , and hide not thy self from my petition . Take heed unto me and hear me , how I mourn in my Prayer and am vexed . Give me strength and comfort in thee , through Jesus Christ our Lord. Amen . O God , the proud are risen against me , and the Congregation of factious men have sought after my soul , and have not set thee before their eyes . But thou , Lord God , art full of compassion and mercie , long suffering , plenteous in goodness and truth . O turn thee then unto me , and have mercie upon me : shew some token upon me for good , that they which hate me may see it , and be ashamed , because thou Lord hast holpen me , and comforted me in Jesus Christ our Lord. Amen . Assist me mercifully , O Lord , in these and all other my supplications and prayers , and dispose my ways towards the attainment of everlasting salvation , that among all the changes and chances of this mortal life , I may ever be defended by thy most gracious and readie help , through Jesus Christ our Lord. Amen . O Deliver me from them whose words are softer than butter , when they have war in their heart : And from them whose word , are smoother than oyl , while they are very swords . Lord , I cast my burthen upon thee , that thou mayst sustain me , and not suffer me to fall for ever . Amen . Bless me , O Lord , when thou chastenest me , and teachest me in thy Law ; that thou mayst give me patience in time of adversitie , till the pit be digged up for the ungodly . O Lord , fail me not , neither forsake me , for I am part of thine Inheritance in Jesus Christ our Lord. Amen . Almightie and merciful God , of thy bountiful goodness keep me from all things that may hurt me ; that I being readie both in bodie and soul , may with a free heart accomplish those things that thou wouldest have done , through Jesus Christ our Lord. Amen . * O Eternal God , I humbly beseech thee , that whilst I am on Earth , as far as earthly things serve me , they may remember me that I am their owner , but by thy appointment ; and so far forth as they offend me , let them teach me to serve thee my Lord ; whom when I do not obey , they are wont to become offensive for just vengeance : that whether they serve me or not , [ yet ] I may always serve thee , in and through Jesus Christ our Lord. Amen . Hold not thy tongue , O God of my praise ; for the mouth of the ungodly , yea , and the mouth of the deceitful is opened upon me : and they have spoken against me with false tongues ; they compassed me about also with words of hatred , and fought against me without a cause . But I give my self unto prayer . Lord , forgive them , and hear me . Amen . O God , which art the author of peace , and lover of concord , in knowledge of whom standeth our eternal life , whose service is perfect freedom ; defend me and all thy servants in all assaults of our enemies , that we surely trusting in thy defence , may not fear the power of any adversaries , through the might of Jesus Christ our Lord. Amen . * TEach me , O my Lord Jesus , [ and ] instruct me , that I may learn from thee what I ought to teach [ others ] concerning thee . Amen . Deliver me , O Lord , from the man that is evil , and preserve me from the cruel man , which imagines mischief in his heart , and stirs up strife all the day long . The proud have laid a snare for me , and spread their net abroad with cords , and set traps in my way . Lord , keep me from treacherous hands , and preserve me , that though they purpose , yet they may not be able to overthrow my goings , even for Jesus Christ his sake . Amen . O God , from whom all holy desires , all good counsels , and all just works do proceed ; give unto me , and all thy servants , that Peace which the world cannot give , that both our hearts may be set to obey thy Commandments , and also that by thee we being defended from the fear of our enemies , may pass our time in rest and quietness , through the merits of Jesus Christ our Saviour . Amen . HAve mercie upon me , O God , have mercie upon me , for my soul trusteth in thee , and in the shadow of thy wings will I trust , till these and all other my afflictions be over-past . O send out thy mercie and truth upon me , even for Jesus Christ his sake . Amen . * O merciful Lord , who comest not [ in ] to the proud heart , humble thou my soul. O thou who art seen by those onely that are pure in heart , give me true puritie of heart . O Lord , I am athirst [ for thee ] , give me the pledge of the Inheritance [ which is ] to come , give me at least a drop of thy heavenly showers to refresh my thirst , for I burn with Love. Neither do I beg this for my own merits , for I am most unworthie [ so much as ] to tast it , but for thy mercies , and the merits of our Saviour Jesus Christ. Amen . Almightie God , vouchsafe , I beseech thee , to direct , sanctifie and govern both my heart and bodie in the waies of thy Laws , and in the works of thy Commandments , that through thy mightie protection , both here and ever , I may be preserved by night and by day , in bodie and in soul , through our Lord and Saviour Jesus Christ. Amen . O Lord , I crie unto thee , hearken unto me , O God. Thou holdest my eyes waking : I am so feeble that I cannot speak : And in the night season my soul refuseth comfort ; yet even then give me grace especially , that I may commune with mine own heart , and search out my spirits , and compose them in thee , that I may rise to serve thee . Amen . Grant , O Lord , to me that am lying down to sleep , rest both of bodie and soul. Preserve me from the dismal sleep of sin , from all the black defiling pleasures of the night . Quench the fierie Darts of the evil one which he aims craftily against me . Subdue the Rebellions of my flesh , and lay asleep in me all earthly and worldly thoughts , through Jesus Christ our Lord. Amen . I humbly beseech thee , O Father , mercifully to look upon my infirmities ; and for the glorie of thy Names sake , turn from me and the rest of thy servants , all those evils which we most justly have deserved : And grant that in all our troubles we may put our whole trust and confidence in thy mercie , and evermore serve thee in holiness and pureness of living , to thy honour and glorie , through our onely Mediator and Advocate , Jesus Christ our Lord. Amen . FRIDAY . * O Great God , Almightie God , God of infinite goodness , whom we ought to believe and apprehend to be inviolable and incorruptible : O thou Trinitie in Unitie , whom the Catholick Church adores ; I that have experienc'd thy mercie in my self , do [ most ] humbly entreat thee that thou wouldest not suffer those men to differ from me in thy Worship , with whom I have perfectly agreed in all conversation from my Childhood ; and suffer thou not either me or them to wander from thy truth and salvation which is in Christ Jesus . Amen . Lord , I will call upon thee , and early shall my prayer come before thee . Lord , do not abhor my soul , neither hide thy face from me , for Jesus Christ his sake . Amen . Lord , make me to have a perpetual fear and love of thy holy Name ; for thou never failest to help and govern them whom thou dost bring up in thy stedfast love . Grant this even for Jesus Christ his sake . Amen . Almightie and everlasting God , which of thy tender love towards man , hast sent our Saviour Jesus Christ to take upon him our flesh , and to suffer death upon the Cross , that all mankind should follow the example of his great humilitie ; mercifully grant that I may both follow the example of his patience , and be made partaker of his resurrection , through the same Jesus Christ our Lord. Amen . Almightie God , I humbly beseech thee graciously to behold thy Familie , for the which our Lord Jesus Christ was content to be betrayed , and given up into the hands of wicked men , and to suffer death upon the Cross , who liveth and reigneth with thee and the Holy Ghost , one God , world without end . Amen . Almightie and everlasting God , by whose Spirit the whole bodie of the Church is governed and sanctified ; receive these my supplications and prayers which I offer up before thee , for all estates of men in thy holy Church , that every member of the same , in his vocation , may truly and devoutly serve thee , through our Lord Jesus Christ. Amen . * 'T Is now long , O Lord , that I have been striving against Heresies , and I am almost tired . Come , my Lord Jesus , thou most mightie Warrier , thou Captain of the Armies of the Lord , who hast overcome the Devil and the World ; lay hold on the shield and buckler , and stand up to help me . Amen . Deal with me , O God , according to thy Name ; for sweet is thy mercie . O deliver me , for I am helpless and poor , and my heart is wounded within me . Lord , save my soul. Amen . Mine eyes are ever looking unto thee , O Lord ; O pluck my feet out of the net . Amen . Almightie God , who hast promised to hear the Petitions of them that ask in thy Son's Name , I beseech thee mercifully to incline thine ears to me , now that in his Name I make my prayers and supplications unto thee ; and grant that those things which I have faithfully asked according to thy will , may effectually be obtained , to the relief of my necessitie , and to the setting forth of thy glorie , through Jesus Christ our Lord. Amen . O Remember not my old sins , but have mercie upon me , and that soon , for I am come to great miserie . Help me , O God of my salvat io n deliver me , and be merciful unto my sins , for thy Names sake . Amen . Not unto us , O Lord , not unto us , but unto thy Name give the praise ; and that for thy loving mercie and for thy truths sake . Amen . * O thou Father , Son , and Holy Ghost , one God , who hast declared unto us the Unitie of the Deitie , and hast revealed the undivided glorie of the onely ever-blessed Divinitie , and demonstrated the perfect eternitie of thy Trinitie ; grant me , I beseech thee , Faith and Obedience in this life , and Glorie in the life to come , by and for the sake of Jesus Christ our Redeemer . Amen . O Lord God of Hosts , how long wilt thou be angrie with thy poor servant that prayeth ? O turn me again , O God ; shew the light of thy countenance , and I shall be whole . Amen . * Glorie be to thee , glorie be to thee , O Lord ! How great is the depth of thy mercie ! how great the abundance of thy patience ! Behold how some that have been raised from a mean and obscure degree to honour and renown , under pretence of thy Name , how they abuse their honour , and use it against thee the Donor : they are unjust , and assume to themselves what they should not dare against thy most holy Mysteries : they use their utmost to thrust out men of approv'd integrity , that profligat men may with the greatest fecuritie and licentiousness put all things into confusion . Arise , O Lord , and help thy Church , and suffer not my soul to come into their counsels , through Jesus Christ our Lord. Amen . O Lord , I will crie day and night before thee , let my prayer enter into thy presence ; encline thine ear unto my calling , for my soul is full of trouble , and my life draws nigh unto the pit . O let not thine indignation lie too hard upon me , neither vex me with all thy storms ; but remember of what mould thou hast made me , even for Jesus Christ his sake . Amen . * O Lord , let me have no idle contention about words , but let me constantly profess the Faith without delays . Preserve in me , I beseech thee , an unblemished reverence to thy Faith ; and grant me this restimonie of my Conscience , whilst I have my being , that I may alwaies retain that Profession which I made at the Sacrament of my new Birth , when I was baptized in the Name of the Father , and of the Son , and of the Holy Ghost . That I may acknowledge thee the Father , and together with thee may adore thy Son , and may merit thy holy Spirit , through Jesus Christ our Lord. Amen . O Lord , be merciful unto me , and I will sing praises unto thy Name ; yea , I will tell of thy loving kindness early in the morning , and of thy truth in the night-season . O bless me , and fulfil all thy works of grace in me , even for Jesus Christ his sake . Amen . * Grant me , O Lord , a watchful mind and sober thoughts , a pure heart and pleasant sleep , and free from all diabolical phancies . And raise me again , O Lord , at the hour of prayer , that I may adhere firmly to thy precepts , and keep an entire remembrance of thy Judgements . Amen . LOrd , remember thy promise unto thy servant , wherein thou hast caused me to put my trust . That thy statutes may be my songs in the house of my pilgrimage ; and that I may remember thy Name in the night-season . Amen . * Into thy hands , O Lord , I commend my soul and bodie ; for thou hast created and redeemed them , O Lord thou God of truth . And together with my self , I commend unto thee all that is mine ; for thou [ Lord ] hast graciously bestow'd them on me , according to thy good pleasure . Cause me therefore , O Lord , both to lie down and sleep in peace , for it is thou onely makest me to dwell in safetie , through Jesus Christ our Lord. Amen . * O Lord and maker of all things , O God the Father and Governour of thine , O thou disposer of Life and Death , O thou preserver and benefactor of Souls ; O thou that makest all things , and changest them by the creating Word which framed them both seasonably and wisely , according to the depth of thy Wisdom and Providence ! govern thou my life in the flesh as long as shall be most expedient for me and thy Church . And in thy good time receive me , I beseech thee , as one prepared , not surprized , so as I may not flie thee at the last day , nor come with an unwilling mind like one forcibly broke off and snatcht away from this world , but that I may go readily and chearfully to that [ most ] blessed and eternal life which is in Christ Jesus our Lord , to whom be glorie for ever and ever . Amen . * O Lord my God , call me , that I may come to thee ; fix me , that I may not leave thee , through Jesus Christ our Lord. Amen . SATURDAY . O Lord , I will sing of thy power , and will praise thy mercie in the morning , for thou hast been my defence and my refuge in the day of my trouble . Unto thee , O my strength , will I sing ; for thou , O God , art my defence and my merciful God. Amen . The glorious Majestie of thee , O Lord my God , be upon me : prosper thou the work of my hands upon me , O prosper thou my handie-work . Amen . O Lord , open mine eyes that I may see the wonders of thy Law. I am a stranger upon earth , O hide not thy Commandments from me : for thy Testimonies are my delight and my counsellors . Lord , continue that favour to me , that so they may ever be . Amen . O Lord our heavenly Father , Almightie and everlasting God , who hast safely brought me to the beginning of this day ; defend me in the same with thy mightie power , and grant that this day I fall into no sin , nor run into any kind of danger ; but that all my doings may be ordered by thy governance , to do always that which is righteous in thy sight , through Jesus Christ our Lord. Amen . O My soul , wait thou still upon my God , for my hope is in him : he is my strength and my salvation , he is my defence , so that I shall not fall . So Amen , Lord Jesu , Amen . O Lord God , be merciful unto every one that prepares his whole heart to seek thee , O Lord God , the God of his Fathers , though he be not according to the Purification of the Sancturie . Amen . O Lord , I walk in the midst of trouble , I beseech thee refresh me . Stretch forth thy hand upon the furie and the cunning of mine Enemies , that thy right hand may save me . O make good thy loving kindness towards me , and despise not , I beseech thee , the work of thine own hands . Amen . I deal with the thing that is lawful and right ; O give me not over unto mine Oppressors . Amen . O make me , thy poor servant , still to delight in that which is good , that the proud do me no wrong , for Jesus Christ his sake . Amen . Almightie God , the Fountain of all Wisdom , who knowest our necessities before we ask , and our ignorance in asking ; I beseech thee to have compassion upon my infirmities ; and those things which for my unworthiness I dare not , and for my blindness I cannot ask , vouchsafe to give me , for the worthiness of thy Son Jesus Christ our Lord. Amen . O Lord , I will put my trust in thee always : O let thy people do it with me , and I will pour out my heart before thee , O God my hope . Amen . O that my waies were made so direct that I might keep thy Statutes ! O Lord , direct them . Amen . O Lord , teach me the way of thy Statutes , and I shall keep it unto the end : yea , I shall keep it with my whole heart . O stablish thy Word in thy servant , that I may fear thee ; and that for Jesus Christ his sake . Amen . O Lord , I will call upon thee in my troubles , O deliver me and hear me ; and then especially at what time any storm falls upon me , even for Jesus Christ his sake . Amen . Blessed art thou , O Lord , O teach me thy Statutes : That my whole heart may seek thee , and that I may not go wrong out of thy Commandments : That I may take greater delight in the way of thy Testimonies , than in all manner of riches . Amen . O Praise the Lord , all ye his servants , ye that by night stand in the house of the Lord. With these , O Lord , I lift up my hands to thy Sanctuarie , and will praise thy Name . O Lord , be with me this Evening in all the mercies of Jesus Christ my Saviour . Amen . * Thou knowest the infirmitie of my wretched flesh , O thou that madest me : Thou knowest the watchfulness of my invisible Enemies , O thou that seest them . [ O ] protect me under the wings of thy goodness , through Jesus Christ our Lord. Amen . O Lord , there is no hiding me from thy presence : for if I should say , the darkness shall cover me , then shall my night be turned to day . For the darkness is no darkness with thee , but the night is as clear as the day ; the darkness and the light to thee are both alike . Therefore , O God , I present my self open before thee ; O cleanse my soul , that it may rejoyce to be seen of thee in Jesus Christ. Amen . * The day being now passed over , O Lord , I give thanks unto thee , I glorifie thee that I have passed it away without scandal ; I magnifie thee with a Song , because I have passed it without falling into any snare , through Jesus Christ our Lord. Amen . Thy righteousness , O God , is very high , and great things are they which thou hast done for me . O God , who is like unto thee ! Thou hast brought me to great honour , and comforted me on every side . Therefore will I praise thee and ty righteousness , O God , and unto thee will I sing , O thou holy One of Israel . My lips will be glad when I sing unto thee , and so will my soul which thou hast delivered . My tongue also shall talk of thy righteousness all the day long : for many are confounded and brought to shame that have sought to do me evil . O Lord , continue thy blessings to me , and multiply my thankfulness to thee , through Jesus Christ our Lord. Amen . O Lord , thou keeper of Israel , which in the watch over thy servants dost neither slumber nor sleep ; be my keeper , and preserve me this night . O keep my soul. Amen . Lord , give me grace to make haste , and not prolong the time to keep thy Commandments . That I may call my own waies to remembrance , and turn my feet to thy Testimonies . And then at midnight will I rise and give thee thanks , because of thy righteous judgments , O Lord my strength and my Redeemer . Amen . Wo is me , that I am constrained to dwell with Mesech , and to have my habitation among the tents of Kedar : For my soul hath too long dwelt among them that are enemies unto peace : Too long , O Lord , but that it is thy good pleasure to continue my dwelling in this vale of miserie . Amen . * What art thou , O my God ? what art thou , I beseech thee , but the Lord my God ? For who is Lord besides our Lord ? or who is God besides our God ? O thou supream , most powerful , most merciful , most just , most secret , most present , most beautiful , most mightie , most incomprehensible ; most constant , and yet changing all things ; immutable , never new and never old , yet renewing all things ; ever in action , and yet ever quiet ; heaping up , yet needing nothing ; creating , upholding , filling , protecting , nourishing and perfecting all things . Thou lovest , and yet thou art not transported ; thou art jealous , yet thou art void of fear ; thou dost repent , yet thou art free from sorrow ; thou art angrie , and yet never art unquiet ; thou takest what thou findest , yet didst thou never lose any thing ; thou art never poor , and yet thou art glad of gain ; never covetous , and yet thou exactest profit at our hands . We bestow largely upon thee , that thou mayst become our debtor , yet who hath any thing but of thy gift ? Thou payest debts , when thou owest nothing : thou forgivest debts , and yet thou losest nothing . And what shall I say , O my God , my life , my joy , my holy , dear delight ? Or what can any man say , when he speaketh of thee ? And wo be to them that speak not of thee , but are silent in thy presence . Have mercie upon me , O Lord , that I may speak unto thee , and praise thy Name . Amen . Prayers added since the restoring of this Book to me , which was taken from me in a search by Mr. Prynne , May 31. 1643. and with much difficulty restored unto me , Nov. 6. 1644. * GRant , O Lord , that I may be readie to meet thee at thy second coming , lest thou shouldest find me such a one as thou desirest not [ to find me ] . O thou , who that thou mightest not find me such , hast undergone all punishments for me , even that thou mightest not inflict upon me any punishments , but mightest everlastingly reward me . Amen . * O Lord , let it be my care so to behave my self , through the help of Christ , that I may [ be able to ] receive thee my most holy Lord , that thou mayst not onely be my Guest , but mayst abide with me for ever , through Jesus Christ our Lord. Amen . * O eternal God , I sue to thee for help , that of thy goodness thou wouldest vouchsafe to give me [ the ] true Wisdom and perfect Charitie ; for thou , with the Father and the Holy Ghost , hast the Glorie and the Kingdom for ever and ever . Amen . * O merciful God , who hast afforded me so many favours , adde [ to the rest ] this also , that I may retain the right Faith in all humilitie , that I may preserve perfect Charitie with all men , that I may seriously endeavour to serve thee my Lord with a pure heart and a chast bodie , even to my life's end ; that after [ all ] my labours , I may hear that most desirable voice , Well done , thou good servant , enter thou into the Joy of thy Lord , Amen . Praise and Thanksgiving . I Will magnifie thee , O Lord , for thou hast set me up , and not made my foes to triumph over me . O Lord my God , I cried unto thee , and thou hast healed me , thou hast kept my life from them that go down into the pit . Sing praises unto the Lord , O my soul , and give thanks unto him for a remembrance of his holiness . Amen . O my soul , be joyful in the Lord , and rejoyce in his Salvation . All my bones shall say , Lord , who is like unto thee , which deliverest the poor from him that is too strong for him ! yea , the poor and him that is in miserie , from him that spoileth him . Amen . I will give thanks unto thee , O Lord , according to thy righteousness , and I will praise thy Name , O Lord most high . O Lord , thou art high and terrible , a great King over all the Earth ; thou hast subdued the people under us , and the Nations under our feet : therefore will I sing praises unto thee , O God , who art greatly to be exalted . Amen . Thy Vows are upon me , O my God , I will render praise unto thee ; for thou hast delivered my soul from death , and my feet from falling , that I may yet walk before thee , O my God , in the light of the living , and bless thee . Amen . * Thanks be to thee , O God ; thanks be to thee , O true and undivided Trinitie , O Veritie , one and three , O Unitie , three and one . Thanks be to thee , O God the Father , who hast both manifested thy Son unto me , and given him to be my Teacher : O grant likewise that he may be so for ever , according to thy mercies of old time . Amen . My heart is readie , O Lord , my heart is readie , I will sing and give praise ; yea , I will praise thee among the people , and I will sing unto thee among the Nations . O let thy Mercie , which is great unto the Heavens , and thy Truth , which reacheth unto the Clouds , embrace me and preserve me to thee , through Jesus Christ our Lord. Amen . I will give thanks unto thee , O Lord , with my whole heart , I will speak of all thy marvellous works : I will be glad and rejoyce in thee , yea , my songs will I make of thy Name , O thou most highest . For thou hast maintained my right and my cause , thou art set in the Throne that judgest right . Lord , continue to be my defence against the oppressor , and my refuge in due time of trouble , that I may ever rejoyce in thy Salvation Jesus Christ. Amen . My trust is in thee , O God , and my heart is joyful in thy salvation . I will sing unto thee , O Lord , because thou hast dealt so lovingly with me ; yea , I will praise thy Name , O Lord most highest . Amen . O praise the Lord with me , ye that fear him , magnifie him all ye of the Seed of Jacob. My praise shall be of thee in the great Congregation , and my vows will I perform in the sight of them that fear thee . Amen . What profit is there in my bloud , when I go down to the pit ? Shall the dust give thanks unto thee , or shall it declare thy truth ? Hear , O Lord , and have mercie upon me ; Lord , be thou my helper . Thou hast turned my heaviness into joy ; thou hast put off my sackcloth , and girded me with gladness : therefore will I sing of thy praise without ceasing . O my God , I will give thanks unto thee for ever . Amen . I will alwaies give thanks unto thee , O Lord , thy praise shall ever be in my mouth . My soul shall make her boast of thee , O my God , and the humble shall hear thereof and be glad . For I sought thee , O Lord , and thou heardest me , and didst deliver me out of all my fear , even for Jesus Christ his sake . Amen . Let my mouth be filled with praise , and with thy glorie every day . Amen . O Lord , who is like unto to thee ? For thou hast shewed me great troubles and adversities ; but thou wilt , I hope , return and quicken me , thou wilt return and take me out of this depth . Amen . I will thank thee , O Lord my God , with all my heart , and will praise thy Name for ever : For great is thy mercie towards me , and thou hast delivered my soul from the nethermost Hell. O deliver it still , for Jesus Christ his sake . Amen . O Lord , I give thee humble and heartie thanks for the measure of knowledge which thou hast given me of thy truth ; for giving me a love to it , and thy Church ; for quieting my soul in the midst of thy Churches distractions ; for the measure of rest and repose which thou hast given me in thee , whereas no true content is found without thee . Lord , I give thee humble thanks likewise for the temporal blessings which thou hast heaped on me ; the favour of my Leige Lord and Soveraign ; the place to which thou hast raised me ; the means which thou hast given me to do good . Lord , I cannot name all thy blessings , how shall I thank thee for them ? Lord , I will thank thee for them , by honouring thee in them . O give a heart to desire all this , and grace to perform it ; that my sins may be forgiven me , and that I may be thine , through Jesus Christ our Lord. Amen . O praise the Lord , for he is gracious : O sing unto his Name , for it is lovely . I will give thanks unto thee , O Lord , with my whole heart ; I will worship towards thy holy Temple , and praise thy Name ; and that because of thy loving kindness and truth , for thou hast magnified thy Name and thy Word above all things . Lord , give me grace to obey thy Word , and to honour thy Name for ever , in Jesus Christ our Lord. Amen . In Prosperity . LOrd , this is the time of fear , keep thy servant from presumptuous sins , lest they get the dominion over me : That though my sins be many and great , yet I may be innocent from the great offence , even for Jesus Christ his sake . Amen . O Lord , make me worthie of the place to which thou hast raised me in thy Church , that all my endeavours may be to make Truth and Peace meet together . In this course give me understanding to discover my enemies , and wisdom to prevent them ; a heart to love my friends , and carriage that may bind them . Lord , make me love thy Church , and the place where thine honour dwelleth ; that as thou hast honoured me above many others , so I may honour thee above all , and spend whatsoever is acceptable in the poor remainder of my life to serve thee in thy Church , through Jesus Christ our Lord. Amen . O Lord , turn away mine eyes that they behold not vanitie , and quicken thou me in thy way . Amen . * O merciful Lord , when thou hast prevailed with thy self ( for [ alas ] we never live so as to be worthie to prevail with thee ) to give us seasonable weather , plentiful crops , and peaceful times that enrich us with all good things , and abundance of increase , even above our wishes ; [ O ] suffer me not to be corrupted through so great prosperitie of happie events , lest I should altogether forget thee and my self too ; but increase also my humilitie and my thankfulness , through Jesus Christ our Lord. Amen . In time of Pestilence . DEliver me , O Lord , from all my offences , and make me not a rebuke to the foolish . Take , I humbly beseech thee , thy plague away from thy people , for we begin to be consumed by means of thy heavie hand . And for Jesus Christ his sake , lay neither me nor mine under this uncomfortable disease . Amen . O Lord , deliver me from the snare of the hunter , and from the noisome pestilence : O defend me under thy wings , and keep me safe under thy feathers , that I may not be afraid for any terrour by night , nor for the arrow that flieth by day ; for the pestilence that walketh in the darkness , nor for the sickness that destroyeth in the noon-day . Though thousands fall beside me , and ten thousands at my right hand , yet let it not come near me , even for Jesus Christ his sake . Amen . O Lord , thou art my hope , I beseech thee let no evil happen unto me , neither let any plague come nigh my dwelling ; but give thine Angels charge over me to keep me in all my waies , O Lord my strength and my Redeemer . Amen . O let the sorrowful sighing of them whom thou hast visited come before thee ; and according to the greatness both of thy power and mercie , preserve thou them that are appointed to die , even for Jesus Christ his sake . Amen . O Lord , I beseech thee favourably to hear the prayers of thy humble servant , that I and my Family , which are justly punished for our offences , may be mercifully delivered by thy goodness , from this and all other infection both of soul and bodie : that so we may live both to serve and to praise thee , to the glorie of thy great Name , through Jesus Christ our Lord and onely Saviour . Amen . O Almightie God , which in thy wrath , in the time of King David , didst slay with the plague of Pestilence threescore and ten thousand , and yet remembring thy mercie didst save the rest ; have pitie upon us miserable sinners , that now are visited with great sickness and mortalitie ; and like as thou didst then command thine Angel to cease from punishing , so it may now please thee to withdraw from us this plague and grievous sickness , through Jesus Christ our Lord. Amen . O Lord God , who hast wounded us for our sins , and consumed us for our transgressions by thy late heavie and long-continued Visitation , and in the midst of that Judgment remembring mercie , hast redeemed us from death ; we offer up unto thee our selves , our souls and bodies ( which thou hast now delivered ) to be a living sacrifice unto thee . And here I offer up unto thee , most merciful Father , in the name of all thy people , all possible praise and thanks , and shall ever magnifie thee , through Jesus Christ our Lord. Amen . In Old Age. O Lord , cast me not off in the time of mine Age , forsake me not now my strength begins to fail me . Amen . Forsake me not , O God , in mine old age , now I am gray-headed , until I have declared thy strength unto this Generation , and thy power to all them that are to come . Amen . O Lord , though thou hast shortned the daies of my Youth , yet cover me not with dishonour . Hide not thy self from me for ever , but remember how short my time is , and make me remember it , O Lord. Amen . O Lord , teach me to number my daies , that I may apply my heart unto wisdom . Amen . O Lord , hide not thy face from me in the time of trouble ; for my daies are consumed away like smoke , and my bones are burnt up like a fire-brand . My daies are gone like a shadow , and I am withered like grass . Thou , O Lord , hast brought down my strength in my journey , and shortened my daies . But , O my God , take me not away but in the timeliness of my age , that I may continue to serve thee , and be faithful in thy service , till thou remove me hence . Amen . For the Sick and Afflicted . O Let the sorrowful sighing of the Prisoners come before thee , and according to the greatness of thy power preserve thou them that are appointed to die , even for Jesus Christ our Lord. Amen . In time of Sickness . O Lord , the sorrows of death compass me , and the snares of it are readie to overtake me . When thou wilt dissolve my Tabernacle , thou alone knowest : therefore in this my trouble I will call upon thee my Lord , and will complain unto my God. O be with me at the instant of my death , and receive me for Jesus Christ his sake . Amen . Into thy hands I commend my spirit , for thou hast redeemed me , O Lord God of Truth . O Lord , thy hand is heavie upon me day and night , and my moisture is become like the drought in Summer . I acknowledge my sin unto thee , O Lord , and my unrighteousness have I not hid . O Lord , be merciful unto me . Amen . O Lord , hear my prayer , and with thine ears consider my calling ; hold not thy peace at my tears . For I am a stranger with thee , and a sojourner , as all my Fathers were . O spare me a little , that I may recover my strength before I go hence and be no more seen . Amen . * O Lord , in the midst of life we are in death : from whence or of whom do we seek for succour , but of thee , O Lord , who yet art justly displeased with us for our sins ? O holy and mightie , O holy and merciful Saviour , deliver me not into the most bitter pains of eternal death . O cast me not away in the time of my sickness , forsake me not when my strength faileth me . Before thee , O Lord , is all my desire , and my groanings are not hid from thee . Thou knowest , O Lord , [ all ] the secrets of my heart ; I beseech thee shut not the ears of thy mercie to my prayers . But spare me , O Lord most holy , O God most mightie , O holy and most merciful Saviour , thou most worthie Judge eternal ; suffer me not at my last hour for any terrour of death to fall from thee . Amen , O Lord Jesus my Saviour . O Lord , the snares of death compass me round about , the pains of hell get hold upon me . I have found trouble and heaviness , but will call upon thy Name , O Lord ; O Lord deliver my soul. Deliver my soul from death , mine eyes from tears , and my feet from falling : that I may walk before thee in the land of the living . Amen . Thou , O Lord , hast chastened and corrected me , but not given me yet over unto death . Open me the gates of righteousness , that I may go into them , and give thanks unto the Lord. Amen . There is no health in my flesh by reason of thy wrath , neither is there any rest in my bones by reason of my sin . Yet , O Lord , be merciful unto me , and heal me , even for thy Names sake . Amen . O Lord , I give thee humble and heartie thanks for the great and almost miraculous bringing of me back from the bottom of my Grave . What thou hast further for me to do or to suffer , thou alone knowest : Lord , give me patience and courage , and all Christian resolution to do thee service , and grace to do it . And let me not live longer than to honour thee , through Jesus Christ. Amen . For the Sick. * O God , by whose appointment the moments of our life run out , I bessech thee receive my prayers for thy sick servants , in whose behalf I most humbly beg the assistance of thy mercie , that their health being restored to them , they may return thanks to thee in thy [ holy ] Church , through Jesus Christ our Lord. Amen . At the Visitation of the Sick. * ARe you perswaded , 1. That no sickness or cross comes to any one by chance , or at all adventures ? 2. But that they come from God , without whose providence no bodie is afflicted with diseases ? 3. And that God being most wise , never will suffer any thing to befal us , but when it is expedient [ to be so ? ] 4. And that this sickness or cross which God has now sent upon you , is [ therefore ] expedient for you ? 5. And moreover , that God has the assection of a Father towards us ? And that a Father , whether he be indulgent to his Children , or whether he correct them , is a Father alike [ in both ] , and that he does the latter with no less kindness , nay perhaps with greater , than [ he does ] the former ? 6. That for a long time he has bestowed good things upon you ; and though now he gives you evil things , yet he would not have brought the evil upon you but onely to be the occasion of greater good , that is , that you may return to him ? 7. That 't is an effect of his [ gracious ] favour , that notwithstanding you have so often rejected him , yet he does not leave you so , but does visit you at last , and seek [ after ] you again ? Now if this be the Case , submit your own Will in this matter to the Divine Will , a Sacrifice , which is of all others next to that of Christ [ himself ] the most acceptable unto God. * Do you confess , 1. That you have not lived so well as you ought ? nay , that you lived ill , and that you have often and grievously sinned ? 2. Is there any [ particular ] sin besides or above the rest ? or are there any sins that lie heavie upon your Conscience , so that you need the benefit of a peculiar Absolution ? 3. Have you any scruple about those things which appertain to Faith or Religion ? 4. Do you call to mind the past years of your life in the bitterness of your soul ? 5. Would you wish to feel greater bitterness for them than you are now sensible of ? and would you be glad if you felt more ? and are you grieved that you feel no more ? 6. Do you desire to have your minde enlightned concerning those things which you are ignorant of , or which you have forgotten , that you may repent of them ? and does it also repent you that either you do not know them , or have forgotten them ? 7. Do you purpose , if you live , to judge [ your self ] , and [ to ] take vengeance upon your self for your offences ? 8. Do you purpose , if you live , to amend your life , and to avoid both the means and [ the ] appearances of those sins which you have lived in ? 9. Do you solemnly promise thus much ? 10. And do you desire to be freely admonisht of this [ your ] promise ? Do you believe 1. Those matters that are contained in the Articles of [ the ] Christian Faith once delivered to the Saints ? 2. [ And ] that you cannot be sav'd unless you do believe them ? 3. Do you rejoyce and give [ heartie ] thanks to God [ for ] that you were born in this Faith , [ that you ] have liv'd in it , and that now you shall die in it ? 4. Do you your self desire , and would you have us in your name humbly to beg of God that this Faith in him may not decay in you , and [ especially ] that it may not [ fail ] when you are just at the point of death ? 5. Do you desire also that the fruit this of [ your ] Faith , and chiefly of yourFaith in the death of Jesus Christ , may not be lost at your death , how much soever it may have been lost in your life-time ? 6. If your sense should fail , or if [ your ] pain or weakness should bring you to that pass that any expressions should fall from you [ that are ] contrarie to Religion or its precepts , would you have them be accounted as not spoken [ by you ] ? and do you renounce them as none of yours ? Do you forgive 1. Those that any manner of way have offended you , as [ freely as ] you your self would be forgiven ? 2. And do you desire of God that he also would forgive them ? 3. And do you forgive them the satisfaction they are bound to make you upon account of those things wherein they have offended you , [ whether ] in word or deed ? 4. Will you have thus much signified in your name to those that have offended you , that you for your part have forgiven them all their injuries ? 5. Would you be readie to forgive them if they had done you more and greater mischiefs ? 6. Would you be glad if you had more [ enemies ] to forgive , that so God might bestow on you a more plentiful remission of your own sins ? * 1. IF you your self have offended any [ others ] do you beg pardon of them [ likewise ] , [ and desire ] that they may forgive you ? 2. Whom do you chiefly remember [ that you have offended ] ? and would you have thus much made known to them in your name ? 3. Forasmuch as no forgiveness is to be hop'd for of sins against the eighth or ninth Commandment of God's Law , unless restitution be made , are you readie to restore Goods to those whom you have wronged in their Estates ? and repair the credit of those whom you have injured in their good Name ; and that without fraud or delay ? 4. And now at last , can you call to mind who these are ? The Apostles Creed paraphras'd . * OLord , I believe ( help thou my unbelief ) . [ I believe ] that thou the Father , Son and Holy Ghost art one God. I believe , That of thy unlimited goodness and power thou didst create the Heavens and the Earth . That of thy unbounded love thou hast gathered together in one , all things in Christ : Who was made Flesh , and [ was ] conceived . Was born , suffered , was crucified , Dead , buried , descended , Rose again , ascended , sitteth , Shall return , shall reward . I believe , That by the power and operation of thy holy Spirit , thou hast called thy Church out of all the world unto Holiness . That in it we are made partakers of all good things , and of forgiveness of sins . That in it we expect the Resurrection of the Flesh , and life everlasting . * LOrd , I believe , ( O supply thou my want of Faith. ) I believe The affectionate kindness of the Father . The saving power of the Almightie . The wisdom of the Creator , in the preservation , government , and consummation of the world . The great mysterie of Godliness , that for us men , and for our salvation , God was manifested in the flesh , [ even ] the Lord Jesus , the Son of the Father , the Anointed of the Spirit . That he was conceived and born to cleanse us from the filthiness of our Conception and Birth . That he suffered , what we ought [ to have suffered ] , most unspeakable torments , that we might escape them . That he was crucified , dead , and buried , that we may not be afraid to undergo the same things for his sake . That he descended to [ that ( dismal ) place ] whither we must have gone , that he might wholly excuse us from it . That he rose again , ascended , and sitteth [ in that place ] where we had no portion , that even we also might inherit it . That he shall come to judge the World , that he may take us up [ into his glorie . ] I believe [ that ] he is come , By his Conception and Birth , the Purifier of our Nature . By his Suffering on the Cross , Death , and Burial , the Redeemer of our Bodies . By his Descent , a [ triumphant ] Conqueror over Hell and Death . By his Resurrection , the first Fruits of them that sleep . By his Ascension , our Forerunner [ gone to prepare a place for us . ] By his Session [ at the right hand of God ] the Intercessor , or our Advocate . By his second coming to Judgment , the Finisher of our Faith. Thus Instead of the I behold Destroyer , Jesus [ a Saviour . ] Tormenter , A Mediator . Accuser , An Advocate . Slanderer , An Intercessor . Enslaver , A Redeemer . Sting [ of the Serpent ] Christ [ the Anointed . ] But I believe also the Quickning and Sanctifying Power of the Holy Ghost . [ A Power that works ] [ Inwardly and ] invisibly , [ openly and ] outwardly , effectually , as the Wind [ that bloweth where it listeth . ] By Reproof , by Compunction [ of the heart ] , by Doctrine , by Admonition ; as an Advocate , as the Comforter , as a Witness ; by Diffusion of Charitie , by Illumination of Knowledge . I believe also The mystical Bodie of this Holy Spirit , [ consisting of ] those that are called out of the whole world unto belief of the Truth and Holiness of life . The mutual fellowship of the members of that Bodie . The remission of sins in this present time , and the hope of a future Resurrection , and of our translation to the life eternal . * O Lord , give me Faith , not such Faith as would make the Law of none effect : But such Faith as Works by Love. Is powerful in working . Overcomes the World. [ And besides ] a most holy Faith , That I may love thee as a Father , and fear thee [ as ] the Almightie . That I may commit my soul unto thee in well-doing , as unto a faithful Creator . That Christ may be formed in me , and that I may be conformed unto his Image . That I may give [ him ] thanks for those things which he has suffered for me , [ that I may ] suffer [ together ] with him ; [ that I may ] suffer for him , whatsoever he shall see good . That for his Cross , Death , [ and ] Burial , I may revenge , crucifie , kill , burie my sins , which caused [ all ] these . That for his descent into Hell , I may descend thither whilst I live [ here ] , by frequent meditations [ upon it ] . That I may be [ made ] conformable to his Resurrection , by [ my ] rising again to newness of life . And to his Ascension , by meditating upon and seeking [ after ] those things that are above . That I may be also mindful of his Session [ at Gods right hand ] whensoever I want any gift of heavenly consolation , and as often as I am cold in my Devotions . And that I may never forget his second coming at the day of Judgment , [ O ] that I may alwaies think I hear the noise of the last Trumpet sounding , and that I may pray without ceasing till I am placed at the right hand . Amen . Preparatory Meditations for Death . O Lord , quicken and comfort my soul , for I have sinned against thee . Lord , I call to mind all the years of my life past in the bitterness of my soul for my sin . My misdeeds have prevailed against me , O be thou merciful unto my sin ; O for thy Names sake , be merciful unto my sin , for it is great . Amen . Namely and especially , O Lord , be merciful unto me , &c. Herein , O Lord , be merciful unto thy servant . O Lord , lay not these , nor the rest unto my charge . O let the depth of my sin call up the depth of thy mercies , of thy grace . Lord , let it come , that where my sin hath abounded , grace may superabound . Lord , I believe , help thou my unbelief . O Lord , though thou kill me , yet will I put my trust in thee . Though I walk through the valley of the shadow of death , yet will I fear no evil . For I hope verily to see the goodness of the Lord in the land of the living . O let this Cup pass from me ; nevertheless , if it may not pass from me , but that I must drink of it , thy will be done . Thou art the Lord , do what seemeth good in thine own eyes . For I will take it as the Cup of Salvation , and give thanks to thy Name , O Lord. O Lord , grant that all the daies of my appointed time upon earth , I may wait when my changing shall come . O that thou wouldst hide me in the grave , and keep me secret until thy wrath be past , and appoint me a time in which thou wilt remember me . Say unto my soul , O say it now , I am thy Salvation . Command my spirit , whenever thou wilt command it , to be received up to thee in peace . O bid me come unto thee : say unto me , This day shalt thou be with me in Paradise . Lord , thus , and now let thy servant depart in peace , that mine eyes may see thy Salvation . O Lord , thou blessed Trinitie , three Persons and one God , have mercie upon me . I commend my self into thy hands , as to a faithful Creator . Lord , receive thine own Creature , not made by any strange God , but by thee the onely living and true God. Despise not , O Lord , the work of thine own hands . I am created to thine own Image and likeness ; O suffer not thine own Image to be defaced , but renew it again in righteousness and true holiness . I commend my self into thy hands , as to a most gracious Redeemer : for thou hast redeemed me , O Lord God of Truth . O Lord , I am the price of thy Bloud , of thy most precious Bloud ; O suffer not so great , so unvaluable a price to perish . O Lord , thou camest down from Heaven to redeem that which was lost ; suffer not that to be lost which thou hast redeemed . I commend my self into thy hands , as to my most blessed Comforter . O Lord , I am wearie and heavie laden , and I come to thee , to be refreshed by thee . Behold , O Lord , I have been the Temple of thy holy Spirit ; I have , I confess , strangely polluted it ; yet destroy me not , but dedicate me anew , and sanctifie me to thy self yet once again . O Lord , I wear thy Name : 't is thy Name that is called upon me . For thy Names sake therefore be merciful unto me . O spare , Lord , if not me , yet thine own Name in me . And do not so remember my sin , O Lord , do not , as that in remembring it , thou forget thine own Name . I have desired to fear thy Name , to love and to honour thy Name . And I now desire to depart this life , in the Invocation and Confession of thy Name . Lord , I confess it , and call upon it : O come Lord Jesu . Amen . O Lord , I have sinned , 1. But I have not denied thee ; O never let the Enemie prevail with me to denie thee . 2. But I believe ; O Lord , increase my Faith , and let me never be confounded . 3. But I hope ; and what is my hope , but in thee alone ? receive me , O Lord , according to thy Word , and let me not be disappointed of my hope . 4. But I have prepared and directed my heart to seek thee ; and though [ I am ] not [ purified ] according to the purification of the Sanctuarie , yet O Lord Jesu , quench not the smoaking flax , nor break the bruised Reed . 5. But I bear thy correction patiently , and I hold my tongue , because thou Lord hast done it . 6. But I forgive those that have trespassed against me , and thou hast promised forgiveness to him that forgives them . 7. But I cast my self upon thee , [ O ] withdraw not thy self [ from me ] and in no wise cast me out when I come unto thee . 8. But I desire to depart confessing unto thee , and calling on thy Name . Wherefore not for my sake , O Lord , nor for any thing that belongs to me , but for thine own sake , for thy Names sake , for the glorie of thy [ great ] Name , and for thy Truths [ sake ] , for thy many great [ and ] wonderful mercies [ sake ] , for the sake of Christ the Mediator , and of the Holy Ghost the Comforter , receive me that am returned to my self , and returning unto thee . Amen . And therefore O Lord my God , I shew forth , I offer , I commemorate , Between thee and me , Christ the Priest , the Lamb , the Sacrifice . Between me and Satan , Christ a King , a Lion , a [ triumphant ] Conqueror . Between me and sin , Christ's Innocencie in his Life . Between the punishment of me and [ my ] sins , Christ's Satisfaction , Passion , [ and ] Bloud - [ shedding ] Between me and [ my ] want of Righteousness , Christ's Righteousness and unsinning Obedience . Between me and my unworthiness to be rewarded , Christ's Merits . Between me and my want of sorrow for [ my ] sins , Christ's Tears and [ bloudie ] sweat . Between me and my want of fervencie in Prayer , Christ's Intercession . Between me and my own Conscience , or the Accusation of Satan , Christ the Advocate . Between me and [ my ] Concupiscence , Christ's Love. Let it be acceptable unto thee , O Lord , for the same Christ's sake . Amen . O Lord , I have sinned , But I do not cover my sin . I do not excuse [ it ] . I willingly confess [ it ] . I reflect on it in the bitterness of my soul. I abhor my self for the sins I have committed against thee : [ O ] give me grace , that I may judge and take vengeance on my felf , that I may not depart this most miserable life without forgiveness . O Lord , I have not onely sinned , but provoked thee with many and grievous sins ; yet , I beseech thee , remember that I am but flesh , even a wind that passeth and cometh not again . * And the mercie of my [ blessed ] Saviour can avail more towards the salvation of me a sinner , than my iniquitie can do to my destruction . Amen . * O Lord Jesus , in thee there was [ found ] no cause of death , and yet didst thou suffer death for me : I have deserved death ; give me grace [ O Lord ] that I may not fear to die , and that I may be prepared for it . Amen . * O Lord Jesus , for those bitter pains which thou didst endure on the Cross for me a most miserable Creature , and especially at that hour when thy most pretious soul went forth from thy blessed body , I beseech thee have mercy on my Soul when she takes her flight , and bring her unto life eternal . Amen . Absolution . OUr Lord Jesus Christ , who hath lest power to his Church to Absolve all sinners which truly repent and believe in him , of his great mercie forgive thee thine offences . And by his Authoritie committed to me , I Absolve thee from all thy sins , In the Name of the Father , and of the Son , and of the Holy Ghost . Amen . Consecrations , Ordinations . O Lord , I am now at thy Altar , at thy work : keep me that I lay not my hands suddenly upon any man , lest I be partaker of other mens sins ; but that I may keep my self pure , in Jesus Christ our Lord. Amen . Lord , give me grace , that as oft as they shall come in my way , I may put them in remembrance whom I have ordained , that they stir up the gift of God that is in them by the putting on of my hands , through Jesus Christ our Lord. Amen . Grant , O Lord , I beseech thee , that the course of this world may be so peaceably ordered by thy Governance , that thy Church may joyfully serve thee in all godly quietness , through Jesus Christ our Lord. Amen . Lord , I beseech thee , let thy continual mercie cleanse and defend thy Church . And because it cannot continue in safetie without thy succour ; preserve it evermore by thy help and goodness , through Jesus Christ our Lord. Amen . Lord , I beseech thee , keep thy Houshold the Church in continual godliness ; that through thy protection it may be free from all adversities , and devoutly given to serve thee in good works , to the glorie of thy Name , through Jesus Christ our Lord. Amen . For his Episcopal Charge . * O God the Pastor and Governor of all thy faithful people , look down in mercie upon me thy servant , whom thou hast been pleased to appoint chief Pastor of the Church of Canterbury ; grant , I most humbly beseech thee , that I may profit those whom I am set over , both by [ my ] Doctrine and [ my ] Example ; that I together with my Flock committed to my charge , may come [ at last ] to eternal life , through Jesus Christ our Lord. Amen . * O my God , my most merciful Father , let thy grace work so in me , that I may be [ truly ] humble in the refusal of every great Office , and yet obedient to undertake it ; that I may be faithful in the possession , and courageous in the administration of it ; [ that I may be ] watchsul in ruling [ them ] , earnest in correcting them , servent in loving them , patient in bearing with them , prudent in governing them : That in behalf of those who are under my care , I may wrastle with God when he has a Controversie with them , and stand in the gap when he is angrie , through the faith and merits of Jesus Christ our Saviour . Amen . O Lord , as the rain cometh down from Heaven , and returns not thither , but waters the Earth , and makes it bud and bring forth , that it may give seed to the sower , and bread to him that eateth : So let thy Word be that goeth out of my mouth ; let it not return to me void , but accomplish that which thou wilt , and prosper in the thing whereto thou hast sent it , that the people committed to my charge may go out with joy , and be led forth in peace to thy freshest waters of comfort , in Jesus Christ our Lord. Amen . O Son of God , thou which takest away the sins of the world , have mercie upon me in this heavie Charge . Amen . At the laying of the first Stone of a Chappel . O Lord merciful and gracious , this thy People are preparing to build a place for thy Service : Accept , I humbly beseech thee , their present Devotion , and make them perfect both in their present and future dutie ; that while thou givest them ease to honour thee , they may with the greater alacritie go on in thy Service . And now , O Lord , I have by thy mercie and goodness , put to my hand to lay the first Stone in this Building : 't is a Corner-stone ; make it , I beseech thee , a happie Foundation , a durable Building . Let it rise up , and be made , and continue a House of Prayer and Devotion through all Ages ; that thy People may here be taught to believe in Jesus Christ the true Corner-stone , upon whom they and their souls may be built safe for ever . Grant this for the merit of the same Jesus Christ our most blessed Lord and Saviour : To whom with the Father and the Holy Spirit , be ascribed all Power , Majestie , and Dominion , this day and for ever . Amen . Vpon Admission into the Church . GOd , who of his mercie hath given you grace to give your self to his Church ; preserve and keep you in his Truth , free both from Superstition and Prophaneness . The Lord bless and keep you . The Lord make his face shine upon you , and be merciful unto you . The Lord lift up his countenance upon you , and give you peace in Conscience , and constancie in Truth . And by the power of Ministration committed to me by our Lord and Saviour Jesus Christ , I re-admit you into the Fellowship of his Church , in the Name of the Father , and of the Son , and of the Holy Ghost . Amen . For the Duke of Buckingham . GRacious Father , I humbly beseech thee bless the Duke of Buckingham with all spiritual and temporal blessings , but especially spiritual . Make and continue him faithful to his Prince , serviceable to his Countrie , devout in thy Truth and Church : a most happie Husband , and a blessed Father ; filled with the constant love and honour of his Prince ; that all thy blessings may flow upon himself and his Posteritie after him . Continue him a true-hearted friend to me thy poor servant whom thou hast honoured in his eyes : Make my heart religious and dutiful to thee , and in and under thee , true , and secret , and stout , and provident in all things which he shall be pleased to commit unto me . Even so , Lord , and make him continually to serve thee , that thou mayest bless him , through Jesus Christ our onely Lord and Saviour . Amen . O most merciful God and gracious Father , the Prince hath put himself to a great Adventure ; I humbly beseech thee , make a clear way before him : Give thine Angels charge over him , be with him thy self in mercie , power , and protection ; in every step of his Journey ; in every moment of his time ; in every Consultation and Address for action ; till thou bring him back with safetie , honour , and contentment , to do thee service in this place . Bless his most trustie and faithful servant the Lord Duke of Buckingham , that he may be diligent in service , provident in business , wise and happio in counsels : for the honour of thy Name , the good of thy Church , the preservation of the Prince , the contentment of the King , the satisfaction of the State. Preserve him , I humbly beseech thee , from all envie that attends him ; and bless him , that his eyes may see the Prince safely delivered to the King and State , and after it live long in happiness to do them and thee service , through Jesus Christ our Lord. Amen . O most gracious God and merciful Father , thou art the Lord of Hosts ; all victorie over our Enemies , all safetie against them is from thee : I humbly beseech thee go out with our Armies , and bless them . Bless my dear Lord the Duke that is gone Admiral with them , that wisdom may attend all his Counsels , and courage and success all his Enterprizes : that by his and their means thou wilt be pleased to bring safetie to this Kingdom , strength and comfort to Religion , victorie and reputation to our Countrie : And that he may return with our Navie committed to him , and with safetie , honour , and love both of Prince and People . Grant this for thy dear Sons sake , Jesus Christ our Lord. Amen . O merciful God , thy Judgments are often secret , always just : At this time they were temporally heavie upon the poor Duke of Buckingham , upon me , upon all that had the honour to be near him . Lord , thou hast ( I doubt not ) given him rest , and light and blessedness in thee . Give also , I beseech thee , comfort to his Ladie . Bless his Children , uphold his Friends , forget not his Servants . Lay open the bottom of all that irreligious and graceless Plot that spilt his bloud . Bless and preserve the King from danger , and from securitie in these dangerous times . And for my self , O Lord , though the sorrows of my heart are inlarged , in that thou gavest this most honourable Friend into my bosom , and hast taken him again from me ; yet blessed be thy Name , O Lord , that hast given me patience . I shall now see him no more till we meet at the Resurrection : O make that joyful to us and all thy faithful servants , even for Jesus Christ his sake . Amen . Anniversaries . O Eternal God and merciful Father , with whom do rest the souls of them that die in thy faith and favour ; have mercie upon me , and grant that my life may be a preparation to die , and my death an entrance to life with thee . As upon this day it pleased thee to take my dear Father to thy mercie , when I was yet young . O Lord , he was thy servant , thy meek , humble , faithful servant : and I assure my self he is in rest , and light , and blessedness . Lord , while I am here behind in my pilgrimage , shower down thy grace upon me . Thou hast been more than a Father to me : thou hast not suffered me to want a Father ; no , not when thou hadst taken him from me . O be pleased to be a Father still , and by thy grace to keep me within the bounds of a Sons obedience . Thou hast given me temporal blessings beyond desert or hope ; O be graciously pleased to heap spiritual blessings on me , that I may grow in faith , obedience , and thankfulness to thee ; that I may make it my joy to perform dutie to thee . And after my painful life ended , bring me , I beseech thee , to thy joys , to thy glorie , to thy self ; that I and my Parents , with all thy Saints and Servants departed this life , may meet in a blessed glorious resurrection , ever to sing praises and honour to thee , in and through Jesus Christ our Lord. Amen . * Have regard unto thy servant , O my God , and be merciful to me according to the bowels of thy mercie . Behold , I am become a reproach to thy Name , by serving my own ambition and the sins of other men . And though the perswasion of others moved me to do this [ thing ] , yet my own Conscience cried aloud against it . I beseech thee , O Lord , by the mercies of Jesus , enter not into judgment with thy servant , but hearken to his bloud that pleads for me ; and let not this Marriage divorce my soul from thy embraces . O how much better had it been [ for me ] ( if I had been but duely mindful of this day ) rather to have suffered Martyrdom with thy first Martyr , for denying the vehement importunitie of those my friends who were either too unfaithful [ to me ] or else too ungodly . I flattered my self with hope that this sin should have been hid in darkness , but loe , the night presently vanished , and the day it self was not more apparent than I that committed it . Thus it pleased thee , O Lord , for the abundance of thy mercie , to cover my face with confusion , that I might learn to seek thy Name . O how grievous to me , still even at this day , is the remembrance of this my sin , even after [ those ] so many and so often-repeated prayers which I have poured out before thee from my sorrowful and troubled spirit ! O Lord , have mercie , hear the prayers of thy most dejected and lowly servant . Spare me , O Lord , and forgive [ me ] all those sins which brought in this , and which followed upon it : For I confess , O Lord , that yet [ once ] again , and upon the very same day of the returning year , for want of due caution still , and sufficient humiliation , I fell into another grievous sin ; I was stoned again , not for my sin , but by it . Now , O Lord , raise me up again entirely , that I may no longer lie dead in my sins ; but grant that I may live , and living may rejoyce in thee , through the merits and mercies of Jesus Christ our Saviour . Amen . O merciful God , thou hast shewed me much mercie , and done great things for me ; and as I was returning , instead of thankfulness , I wandered out of my way from thee , into a foul and a strange path . There thou madest me see both my folly and my weakness ; Lord , make me ever see them , ever sorrie for them . O Lord , for my Saviours sake forgive me the folly , and strengthen me against the weakness for ever . Lord , forgive all my sins , and this ; and make me by thy grace , thy most true , humble , and faithful servant all the days of my life , through Jesus Christ our Lord. Amen . * O [ most ] merciful Father , whither shall I turn my self ? who both [ in my ] going out and coming in have sinned against thee . I a Prodigal departed like the Prodigal into a far Countrie , and riotously wasted my substance which thou gavest me . There first of all I grew sensible that all I had was consumed , and my self not worthie of [ any ] better companie than the Swine ; and yet neither that filthie life , nor the famine of thy Grace , did [ so much as ] make me think of returning to a better temper . But now at my return from this unhappie Journey , behold , O Lord , thy Judgments overtake me , a Fire catches hold of the roof under which I was ; for God saw and delayed not long , but a fire was kindled in Jacob , and there came up heavie displeasure against Israel . My wickedness ( no doubt ) it was which threatned this conflagration to the Colledge and to my self : For whilst I was busily employed about putting out the fire , I was within very little of being destroyed by it , when loe , thy mercie , O Lord , rescued me from the flames almost by miracle : For whilst a friendly hand of one that stood by thrust me away with a kind of violence , the very same instant , at that very place where I intended to take up my standing , the fire that had been [ a while ] pent in , broke out , the stairs sunk down all in flames , and if the fire had found me there , I had also perisht . O my sins , which I never can bewail enough ! O thy mercies , O Lord , which I can never sufficiently extol ! O Repentance , that never was more necessarie for me ! O thy Grace , O Lord , which I ought to implore with all Humilitie and without ceasing ! I arise , O Lord my Father , and loe , I come ; my pace indeed is but slow , and [ 'tis ] unsteadie , but yet I come , and [ I ] consess I have sinned against Heaven and before thee , and am no more worthie to be called thy Son. Let me be what thou wilt , O Lord , so I [ may ] be but thine . Wash away my sins in the bloud of thy Son , that I may be thine : And grant , I beseech thee , that as the terror then , so now the remembrance of that fire may daily burn up [ in me ] all the dregs and relicks of my sins , that I may grow more circumspect [ for the future ] that a better fire of Charity and of Devotion may inflame me with [ the ] love of thee , and [ with ] hatred of sin , through Jesus Christ our Lord. Amen . * O [ most ] merciful Lord , glorified be thy ever - blessed Name : for behold , whilst I was attending on the King , according to my Place , unmindful of thee , and of the misfortunes that are incident to mankind , and having too much confidence in my self , by an unhappie leap in the road , I fell to the ground , mistaken ground , and broke a Tendon . I was helpt up into a Coach , and came to Hampton : The torment [ I had ] was such as the Nerves are wont to feel , and [ so great , that ] the very anguish [ of it ] had certainly cast me into a violent burning Fever , but that a vast quantity of Bloud flowed out , [ and so ] delivered me from that fear . It brought me very low , and I went lame [ for ] almost two years : I am sensible of some weakness [ by it ] still ; but immortal thanks be unto thee , O [ thou ] ever-blessed Trinity , thou hast given me the use of my legs perfectly enough , and hast establisht my goings beyond all mens expectation . Direct them now , O Lord , in the ways of thy Commandments , that [ so ] I may never halt between thee and a false Worship , nor between thee and the World ; but that I may walk uprightly , and run the way of thy Testimonies when thou hast enlarged my heart . I pray thee therefore set my heart at liberty without delay , and confirm my steps in the paths of thy righteousness , by and for the sake of Jesus Christ our Lord. Amen . O eternal God , and my most merciful Father , as this day the fury of the enraged multitude was fierce upon me and my house , to destroy me , and to pillage it ; it pleased thee in mercy to preserve both , and bring some of them to shame and punishment . I have sinned many ways against thee , O Lord , and this was a loud call of thine , and a merciful , to bring me to repentance ; which I beseech thee give me grace to hear and obey . But what I have done to hurt or offend them , that should stir up this rage against me , I know not . Lord , in thy mercie look down upon me ; fill my heart with thankfulness for this great deliverance , and suffer me not to forget it , or the Examination which I took of my self upon it . And as for them and their like , let them not have their desire , O Lord , let not their mischievous imaginations prosper against me , nor their furie lay hold upon me , lest they be too proud , and lest I end my wearie days in miserie . Yet forgive them , O Lord , for they know not why they did it . And according to thy wonted mercie , preserve me to serve thee ; and let the same watchful Protection which now defended me , guard me through the remainder of my life . And this for thine own goodness sake , and the merits of my Saviour Jesus Christ. Amen . O eternal God and merciful Father , I humbly beseech thee look down upon me in this time of my great and grievous affliction . Lord ( if it be thy blessed will ) make mine Innocencie appear , and free both me and my Profession from all scandal thus raised on me . And howsoever , if thou be pleased to trie me to the uttermost , I humbly beseech thee , give me full patience , proportionable comfort , contentment with whatsoever thou sendest , and an heart readie to die for thy Honour , the Kings Happiness , and this Churches Preservation . And my zeal to these is all the sin ( humane frailty excepted ) which is yet known to me in this particular , for which I thus suffer . Lord , look upon me in mercie , and for the merits of Jesus Christ , pardon all my sins many and great , which have drawn down this Judgment upon me , and then in all things do with me as seems best in thine own eyes : and make me not onely patient under , but thankful for whatsoever thou dost , O Lord my strength and my Redeemer . Amen . O eternal God and merciful Father , after long imprisonment I am now at last called to answer ; I most humbly beseech thee to strengthen me through this Tryal , to preserve the patience with which thou hast hitherto to blessed me through this affliction . Suffer no coarse language , or other provocation , to make me speak or do any thing that may mis-become my person , mine age , my calling , or my present condition . And , Lord , I beseech thee , make me able to clear to the world that Innocencie which is in my heart concerning this Charge laid against me . Grant this , O Lord , for Jesus Christ his sake . Amen . O merciful Lord , I have had a long and a tedious Tryal : and I give thee humble and heartie thanks for the wonderful strength that I have received from thee in the bearing up of my weakness . Lord , continue all thy mercies towards me , for the storm gathers and grows black upon me , and what it threatens is best known to thee . After a long Tryal I am called to answer in the House of Commons ; and that not to Evidence , but to one single man's report of Evidence , and that made without Oath . What this may produce in present or in future , thou knowest also . O Lord , furnish me with patience and true Christian wisdom and courage , to bear up against this drift ; and send not out thy storms to beat upon me also , but look comfortably upon me to my end , in and through the merits of Jesus Christ my Lord and onely Saviour . Amen . Prayers upon sundry Publick Occasions . MOST gracious God , we humbly beseech thee , as for this Kingdom in general , so especially for the High Court of Parliament , under our most Religious and Gracious King at this time assembled ; that thou wouldest be pleased to bless and direct all their Consultations , to the preservation of thy Glorie , the good of thy Church , the safetie , honour , and welfare of our Soveraign and his Kingdoms . Lord , look upon the humilitie and devotion with which they are come into thy Courts . And they are come into thy House in assured confidence upon the merits and mercies of Christ ( our blessed Saviour ) that thou wilt not denie them the grace and favour which they beg of thee . Therefore , O Lord , bless them with that wisdom which thou knowest necessarie to speed , and bring great designes into action ; and to make the maturitie of his Majesties and their Counsels , the happiness and the blessing of this Commonwealth . These , and all other necessaries , for them , for us , and thy whole Church , we humbly beg in the Name and Mediation of Jesus Christ our most blessed Lord and Saviour . Amen . O eternal God and our most gracious Father , thou art the Lord of Hosts , and the strength of all Nations is from thee : If thou keepest not the Citie , the Watchman waketh but in vain . And no Victorie can wait upon the justest designes , upon the wisest Counsels , upon the strongest Armies , if thou teach not their hands to war , and their fingers to fight . Thou art the steadie hope of all the ends of the Earth , and of them which go and remain in the broad Sea. Lord , at this time we need thy more special Assistance both by Land and Sea ; and sor the mercie of Christ , deny us neither . Be with our Armies , and the Armies of our Allies and Associates by Land ; be with our Navie at Sea. Be not from the one , nor from the other , in power and in great mercie , until thou hast brought them back with honour and a setled Peace . Lord , turn our Enemies sword into their own bosom : for we sought Peace and ensued it ; and while we did so , they did more than make themselves readie to battel . We are thy servants , truly and heartily sorrie for our sins . Lord , forgive them , and then we will trust upon thee , that thou wilt pour down all thy Blessings upon this and all other designes and actions of this State , undertaken for thy glorie , the honour of our most gracious King CHARLES , and the peace and welfare of this Church and Commonwealth . Grant this we humbly beseech thee , for Jesus Christ his sake , our onely Mediator and Advocate . Amen . Most gracious God , we humbly beseech thee pardon and forgive all our many , great , and grievous transgressions . We may not hope thou wilt take off thy punishments , until thou hast forgiven our sins . We may not think thou wilt forgive our sins , until our humiliation and repentance come to ask forgiveness . We have been too slow to come , and now thou hast apparell'd thy Mercie in Justice , to force us to thee . Lord , we believe , but do thou increase our Faith , our Devotion , our Repentance , and all Christian Vertues in us . At this time the Vials of thy heavie displeasure drop down upon us ; and while we smart under one Judgement , thou threatnest the rest . The Pestilence spreads in our Streets , and so as if it sought whom to devour . No strength is able to stand against it , and it threatens to make Families , nay , Cities desolate . While the Pestilence eats up thy People , we hear the sound of War , and the Sword calleth for such as it would devour . In the mean time the Heavens are black over us , and the Clouds drop leanness ; and it will be Famine to swallow what the Pestilence and the Sword shall leave alive , unless thou send more seasonable Weather to give the Fruits of the Earth in their season . Our sins have deserved all this and more , and we neither do nor can denie it . We have now hither to go , but to Mercie . We have no way to that , but by the All-sufficient merit of thy Son our blessed Saviour . Lord , for his merit and mercies sake , look down upon us thy distressed servants ; command thine Angel to stay his hand , and remember that in death we cannot praise thee , nor give thanks in the Pit. Go forth with our Armies when they go , and make us remember that all our strength and deliverance is in thee . Clear up the Heavens over us , and take not from us the great plentie with which thou hast crowned the Earth : but remember us , O thou that feedest the Ravens when they call upon thee . Lord , we need all thy mercies to come upon us , and thy mercies are altogether in Christ , in whom , and for whose sake we beg them of thee , who livest and reignest in the unitie of the Spirit , one God , world without end . Amen . O eternal God and most merciful Father , we humbly beseech thee be merciful unto us , and be near to help us in all those extremities which our sins threaten to bring upon us . Our Enemies are strengthened against us , by our multiplied Rebellions against thee . And we deserve to suffer whatever our Enemies threaten . But there is mercie with thee that thou mayest be feared . O Lord , shew us this mercie , and give us grace so to fear thee , as that we may never be brought to fear or feel them . And whensoever thou wilt correct us for our sins , let us fall into thy hands , and not into the hands of men . Grant this for Jesus Christ his sake , our onely Mediator and Redeemer . Amen . O eternal God and most gracious Father , we have deserved whatsoever thy Law hath threatned against sinners . Our contempt of thy Divine Worship is great , and we hear thy Word , but obey it not . Forgive us , O Lord , forgive us these and all other our grievous sins . Give us light in our Understanding , readiness and obedience in our Will , discretion in our Words and Actions ; true , serious , and loyal endeavours for the peace and speritie of Jerusalem , the unitie and glorie of this Church and State : that so we may love it and prosper in it , and be full of grace in this life , and filled with glorie in the life to come , through Jesus Christ our Lord. Amen . O most merciful God , we give thee praise and thanks for the wonderful ceasing of the late raging Pestilence in the chief Citie of this Kingdom , and other places . Lord , shew us yet farther mercie , and look upon all parts of this Land with tender compassion . Keep back the destroying Angel , that he enter not into places that are yet free , nor make farther waste in those which are alreadie visited . Comfort them that are sick , preserve them that are sound , receive them that die to mercie ; that living and dying they and we may continue thy faithful servants , through Jesus Christ our Lord. Amen . O most gracious God and loving Father , we have felt thy manifold mercies , no Nation more ; and we have committed sins against thee , few Nations greater . Enter not into judgment with us , O Lord , but for Christ and his mercie sake , pacifie thine anger , and save us from the malice and crueltie of our Enemies . They are our crying sins that have called them upon us . Let it be an addition to thy wonted mercie , to restrain their furie . To this end , Lord , put thy bridle into their mouths , and thy bit between their teeth . Frustrate their designes , and let them find no way in our Seas , nor any path in our Flouds : but scatter them with thy tempest , and follow them with all thy storms ; that we being delivered by thy hand , may bless and honour thy Name , devoutly serving thee all our days , through Jesus Christ our Lord. Amen . O Lord , thou gracious Governour of all the Kingdoms of the Earth : Look down , we beseech thee , in mercie upon this Realm , and upon all other Reformed Churches . Save and deliver us and them from the hands of all such as threaten our destruction . Protect the person of our gracious Soveraign , direct his Counsels , go forth with his Armies , be unto him and to us a wall of brass , and a strong tower of defence against his and our Enemies ; that so we being safe through thy mercie , may live to serve thee in thy Church , and ever give thee praise and glorie , through Jesus Christ our Lord. Amen . O eternal God , and merciful Father , all peace & strength of Kingdoms is from thee : and lineal Succession is thy great blessing both upon Princes and States ; the great means to preserve unitie , and confirm strength . We therefore give thee humble and heartie thanks , as for all thy blessings , so especially at this time for thy great mercie and loving kindness to our dread Soveraign , his Royal Queen , and this whole State , in giving her Majestie hope of her long-desired Issue , thereby filling their and our hearts with gladness . Lord , go along with thine own blessings to perfect them . Be with her in soul and in bodie , preserve her from all dangers . Keep her safe to and in the hour of Travel , that there may be strength to bring forth her Joy and our Hope . And make her a joyful Mother of many Children , to the glorie of thy great Name , the happiness of his Majestie , the securitie of this State , and the flourishing of the Church and true Religion amongst us . Grant this , even for Jesus Christ his sake , our onely Lord and Saviour . Amen . O eternal God and merciful Father , since lineal Succession is , under thee , the great securitie of Kingdoms , and the very life of Peace ; we therefore give thee most humble and heartie thanks for the great blessing which thou hast again begun to work for our gracious King CHARLES and this whole State , in giving the Queens Majestie further hopes of a desired and happie Issue . And as we give thee humble and heartie thanks for this , so we pray thee to perfect this great blessing thus begun , to preserve her from all dangers , and to be with her by special assistance in the hour of Travel . Lord , make her a happie Mother of successful Children , to the increase of thy glorie , the comfort of his Majestie , the joy of her own heart , the safetie of the State , and the preservation of the Church and true Religion among us . Grant this even for Jesus Christ his sake , our onely Saviour and Redeemer . Amen . O most merciful God and gracious Father , thou hast given us the joy of our hearts , the contentment of our souls for this life , in blessing our dear and dread Soveraign , and his vertuous Royal Queen with a hopeful Son , and us with a Prince , in thy just time and his to rule over us . We give thy glorious Name most humble and heartie thanks for this . Lord , make us so thankful , so obedient to thee for this great mercie , that thy goodness may delight to increase it to us . Increase it , good Lord , to more Children , the prop one of another against single hope . Increase it to more Sons , the great strength of his Majestie and his Throne . Increase it in the Joy of his Royal Parents , and all true-nearted Subjects . Increase it by his Christian and happie Education both in Faith and Goodness ; that this Kingdom and People may be happie in the long life and prosperitie of our most gracious Soveraign and his Royal Consort . And when fulness of days must gather time , Lord , double his Graces , and make them apparent in this his Heir and his Heirs after him , for all Generations to come , even for Jesus Christ his sake , our Lord and onely Saviour . Amen . O most gracious God and loving Father , we give thee , as we are bound , most humble and heartie thanks for thy great mercie extended to us and this whole State , in blessing the Queens Majestie with a happie deliverance in and from the great pains and perils of Child-birth . We humbly beseech thee to continue and increase this Blessing ; to give her strength , that she may happily overcome this , & all dangers else : that his most gracious Majestie may long have joy in her happie life : that she may have joy in his Majesties prosperitie ; that both of them may have comfort in the Royal Prince Charles , the new-born Princess the Lady Mary , and with them , in a hopeful , healthful , and successful Posteritie : that the whole Kingdom may have fulness of joy in them ; and that both they and we may all have joy in the true honour and service of God : that both Church and Kingdom may be blessed , and their Royal Persons filled with honour in this life , and with eternal happiness in the life to come , even for Jesus Christ his sake , our onely Lord and Saviour . Amen . O eternal God and merciful Father , we give thee all humble and heartie thanks for our most gracious Soveraign Lord King Charles , both for the gentleness of thy hand in a disease otherwise so troublesome and fearful , and for the mercifulness of thy hand in taking it off so soon , and so happily . We know and acknowledge before thee our sins , and what grievous punishments they have deserved . But , Lord we beseech thee still to remember us in mercie , and long to bless our gracious King with life , and health , and strength , and happiness ; and above all , with the fear of thy holy Name : that so he may continue under thee , and over us , a Father of the State , a Patron of the Church , a Comfort to his Royal Queen , till he see his Childrens Children , and peace upon Israel . Grant this , good Lord , even for Jesus Christ his sake . Amen . Most gracious God and loving Father , we give thee all humble and heartie thanks for thy great mercie in blessing the Queens Majestie with a happie deliverance in and from the great pains and peril of Child-birth . We humbly beseech thee to continue thy mercies towards her , that she may happily overcome this and all other dangers ; that his most gracious Majestie may long have joy in her most happie life , and both of them comfort in the Royal Prince Charles , and the rest of their Princely Issue ; particularly in the new-born Prince the Duke of York ; that they all may prove a healthful , hopeful , and a successful Posteritie ; that both Church and Kingdom may have fulness of joy in them : That their Majesties Royal Persons may be filled with honour in this life , and with eternal happiness in the life to come . And this even for Jesus Christ his sake , our onely Saviour and Redeemer . Amen . O eternal God and merciful Father , by whom alone Kings reign , thou Lord of Hosts , and giver of all Victorie ; we humbly beseech thee to guard our most gracious Soveraign Lord King Charles ; to bless him in his Person with health and safetie , in his Counsels with wisdom and prudence , and in all his Actions with honour and good success . Grant , blessed Lord , that Victorie may attend his designes , and that his Liege-people may rejoyce in thee ; but that shame may cover the face of thine and his treacherous Enemies . Give him , blessed Father , so to settle his Subjects in Peace , and the true fear of thy Divine Majestie , that he may return with joy and honour , and proceed long to govern his Kingdoms in peace and plentie , and in the happiness of true Religion and Pietie all his days . These blessings , and whatsoever else shall be necessary for him , or for our selves , we humbly beg of thee , O merciful Father , for Jesus Christ his sake , our onely Mediator and Redeemer . Amen . O eternal God and merciful Father , by whom alone Kings reign , thou Lord of Hosts and giver of all Victorie ; we humbly beseech thee both now and ever to guide and preserve our most gracious Soveraign Lord King Charles : To bless him in his Person with health and safetie , in his Counsels with wisdom and prudence , and in all his Actions with honour and good success ; especially against those his traiterous Subjects , who having cast off all Obedience to their Anointed Soveraign , do at this time in rebellious manner invade this Realm . Grant , blessed Lord , that Victory may attend his Majesties designes , that his Liege-people may rejoyce in thee ; but that shame may cover the faces of thine and his treacherous Enemies . Enable him ( blessed Father ) so to vanquish and subdue them all , that his Loyal Subjects being setled in Peace and the true fear of thy holy Name , he may return with joy and honour , and continue to govern his Kingdoms in peace and plenty , and in the happiness of true Religion and Piety all his days . These Blessings , and whatsoever else shall be necessary for him , or for our selves , we humbly beg of thee , O merciful Father , for Jesus Christ his sake , our onely Mediator and Redeemer . Amen . His Grace's Speech , according to the Original , written with his own hand , and delivered by him upon the Scaffold on Tower-hill , Jan. 10. 1644. to his Chaplain Dr. Sterne , after Lord Archbishop of York . Good People , THis is an uncomfortable time to preach ; yet I shall begin with a Text of Scripture , Heb. 12. 2. Let us run with patience that race which is set before us : Looking unto Jesus the Author and Finisher of our Faith , who for the joy that was set before him , endured the Cross , despising the shame , and is set down at the right hand of the throne of God. I have been long in my Race , and how I have looked unto Jesus the Author and Finisher of my Faith , he best knows . I am now come to the end of my Race , and here I find the Cross , a death of shame . But the shame must be despised , or no coming to the right hand of God. Jesus despised the shame for me , and God forbid that I should not despise the shame for Him. I am going apace ( as you see ) towards the Red Sea , and my feet are upon the very brink of it : An argument ( I hope ) that God is bringing me into the Land of Promise ; for that was the way through which he led his People . But before they came to it , he instituted a Passeover for them . A Lamb it was , but it must be eaten with sowre herbs , Exod. 12. 8. I shall obey , and labour to digest the sowre herbs , as well as the Lamb : And I shall remember it is the Lords Passeover . I shall not think of the herbs , nor be angry with the hands that gathered them ; but look up onely to him who instituted that , and governs these . For men can have no more power over me than what is given them from above , S. John 19.11 . I am not in love with this passage through the Red Sea , for I have the weakness and infirmity of flesh and bloud plentifully in me . And I have prayed with my Saviour , Vt transiret calix iste , that this Cup of red Wine might pass from me , S. Luke 22.42 . But if not , Gods will , not mine , be done . And I shall most willingly drink of this Cup as deep as he pleases , and enter into this Sea , yea , and pass through it in the way that he shall lead me . But I would have it remembred ( good People ) that when Gods servants were in this boisterous Sea , and Aaron among them , the Egyptians which persecuted them , and did in a manner drive them into that Sea , were drowned in the same waters , while they were in pursuit of them . I know my God , whom I serve , is as able to deliver me from this Sea of bloud , as he was to deliver the three Children from the Furnace , Dan. 3. And ( I most humbly thank my Saviour for it ) my resolution is as theirs was : They would not worship the Image which the King had set up , nor will I the Imaginations which the People are setting up . Nor will I forsake the Temple and the Truth of God , to follow the bleating of Jeroboam's Calves in Dan and in Bethel . And as for this People , they are at this day miserably misled : God of his mercie open their eyes , that they may see the right way . For at this day the blind lead the blind ; and if they go on , both will certainly into the ditch , S. Luke 6. 39. For my self , I am ( and I acknowledge it in all humility ) a most grievous sinner many ways , by thought , word , and deed : And yet I cannot doubt but that God hath mercy in store for me a poor penitent , as well as for other sinners . I have now upon this sad occasion ransacked every corner of my heart ; and yet I thank God I have not found among the many , any one sin which deserves death by any known Law of this Kingdom . And yet hereby I charge nothing upon my Judges : for if they proceed upon proof by valuable Witnesses , I or any other Innocent may be justly condemned . And I thank God , though the weight of the Sentence lie heavie upon me , I am as quiet within as ever I was in my life . And though I am not onely the first Archbishop , but the first man that ever died by an Ordinance in Parliament , yet some of my Predecessors have gone this way , though not by this means . For Elphegus was hurried away and lost his head by the Danes ; Simon Sudbury in the fury of Wat Tyler and his fellows . Before these , S. John Baptist had his head danced off by a lewd woman : And St. Cyprian Archbishop of Carthage submitted his head to a persecuting sword . Many examples great and good ; and they teach me patience . For I hope my Cause in Heaven will look of another dye , than the colour that is put upon it here . And some comfort it is to me , not onely that I go the way of these great men in their several Generations , but also that my Charge , as soul as it is made , looks like that of the Jews against S. Paul , Acts 25. 8. for he was accused for the Law and the Temple , i. e. Religion . And like that of St. Stephen , Acts 6. 14. for breaking the Ordinances which Moses gave , i. e. Law and Religion , the Holy Place and the Law , ver . 13. But you will say , Do I then compare my self with the integrity of St. Paul and St. Stephen ? No , far be that from me . I onely raise a comfort to my self , that these great Saints and Servants of God were laid at in their times as I am now . And it is memorable that St. Paul , who helped on this Accusation against St. Stephen , did after fall under the very same himself . Yea , but here 's a great clamour that I would have brought in Popery . I shall answer that more fully by and by . In the mean time you know what the Pharisees laid against Christ himself , St. John 11. 48. If we let him alone , all men will believe on him : Et venient Romani , and the Romans will come , and take away both our Place and the Nation . Here was a causeless cry against Christ , that the Romans would come . And see how just the Judgement of God was . They crucified Christ for fear lest the Romans should come ; and his death was it which brought in the Romans upon them ; God punishing them with that which they most feared . And I pray God this clamour of Venient Romani , of which I have given no cause , help not to bring them in . For the Pope never had such a Harvest in England since the Reformation , as he hath now upon the Sects and Divisions that are amongst us . In the mean time , by honour and dishonour , by good report and evil report , as a deceiver and yet true , am I passing through this world , 2 Cor. 6. 8. Some particulars also I think it not amiss to speak of . 1. And first , this I shall be bold to speak of the King our gracious Soveraign : He hath been much traduced also for bringing in of Popery . But on my Conscience ( of which I shall give God a present account ) I know him to be as free from this Charge as any man living : And I hold him to be as sound a Protestant according to the Religion by Law established , as any man in his Kingdom ; and that he will venture his life as far and as freely for it . And I think I do or should know both his affection to Religion , and his grounds for it , as fully as any man in England . 2. The second particular is concerning this great and populous City ( which God bless . ) Here hath been of late a fashion taken up to gather hands , and then go to the great Court of the Kingdom , the Parliament , and clamour for Justice ; as if that great and wise Court , before whom the Causes come which are unknown to the Many , could not or would not do Justice but at their appointment : a way which may endanger many an innocent man , and pluck his bloud upon their own heads , and perhaps upon the Cities also . And this hath been lately practised against my self : the Magistrates standing still and suffering them openly to proceed from Parish to Parish without check . God forgive the setters of this , with all my heart I beg it ; but many well-meaning people are caught by it . In St. Stephen's case , when nothing else would serve , they stirred up the people against him , Acts 6. 12. And Herod went the same way ; when he had killed St. James , yet he would not venture upon St. Peter , till he found how the other pleased the people , Acts 12. 3. But take heed of having your hands full of bloud , Esai . 1. 15. for there is a time best known to himself , when God above other sins makes Inquisition for bloud . And when that Inquisition is on foot , the Psalmist tells us , Psal. 9. 12. that God remembers ; but that 's not all , he remembers , and forgets not the complaint of the poor , i. e. whose bloud is shed by Oppression , ver . 9. Take heed of this : 'T is a fearful thing to fall into the hands of the living God , Heb. 12. but then especially , when he is making Inquisition for bloud . And with my Prayers to avert it , I do heartily desire this City to remember the Prophecy that is expressed Jer. 26. 15. 3. The third particular is the poor Church of England . It hath flourished , and been a shelter to other neighbouring Churches , when storms have driven upon them : but alas now it is in a storm it self , and God onely knows whether or how it shall get out . And which is worse than a storm from without , it is become like an Oak cleft to shivers with wedges made out of its own body ; and at every cleft profaneness and irreligion is entering in ; While ( as * Prosper speaks ) men that introduce prophaneness are cloaked over with the name Religionis Imaginariae , of Imaginary Religion : for we have lost the Substance , and dwell too much in Opinion . And that Church , which all the Jesuits Machinations could not ruine , is fallen into danger by her own . 4. The last particular ( for I am not willing to be too long ) is my self . I was born and baptized in the bosome of the Church of E gland established by Law. In that Pr fession I have ever since lived , and in that I come now to die . What clamours and slanders I have endured for labouring to keep an Uniformity in the external Service of God , according to the Doctrine and Discipline of this Church , all men know , and I have abundantly felt . Now at last I am accused of High-Treason in Parliament , a Crime which my soul ever abhorred . This Treason was charged to consist of two parts : An endeavour to subvert the Laws of the Land ; and a like endeavour to overthrow the true Protestant Religion established by Law. Besides my Answers to the several Charges , I protested mine innocency in both Houses . It was said Prisoners Protestations at the Bar must not be taken . I must therefore come now to it upon my death , being instantly to give God an account for the truth of it . I do therefore here in the presence of God and his holy Angels , take it upon my death , that I never endeavoured the Subversion either of Law or Religion . And I desire you all to remember this Protest of mine for my innocency in this , and from all Treasons whatsoever . I have been accused likewise as an Enemy to Parliaments : No , I understand them , and the benefit that comes by them , too well to be so : But I did dislike the misgovernments of some Parliaments many ways , and I had good reason for it ; for Corruptio optimi est pessima . And that being the highest Court , over which no other hath jurisdiction , when 't is misinformed or misgoverned , the Subject is left without all remedy . But I have done . I forgive all the world , all and every of those bitter Enemies which have persecuted me ; and humbly desire to be forgiven of God first , and then of every man. And so I heartily desire you to joyn in prayer with me . O Eternal God and merciful Father , look down upon me in mercy , in the riches and fulness of all thy mercies . Look upon me , but not till thou hast nailed my sins to the Cross of Christ , not till thou hast bathed me in the bloud of Christ , not till I have hid my self in the wounds of Christ ; that so the punishment due unto my sins may pass over me . And since thou art pleased to try me to the uttermost , I most humbly beseech thee , give me now in this great instant , full patience , proportionable comfort , and a heart ready to die for thine honour , the Kings happiness , and this Churches preservation . And my zeal to these ( far from arrogancy be it spoken ) is all the sin ( humane frailty excepted , and all incidents thereto ) which is yet known to me in this particular , for which I come now to suffer : I say in this particular of Treason . But otherwise my sins are many and great ; Lord , pardon them all , and those especially ( whatever they are ) which have drawn down this present Judgment upon me . And when thou hast given me strength to bear it , do with me as seems best in thine own eyes . Amen . And that there may be a stop of this issue of bloud in this more than miserable Kingdom , O Lord , I beseech thee give grace of repentance to all Bloud-thirsty people . But if they will not repent , O Lord confound all their devices , defeat and frustrate all their designes and endeavours upon them , which are or shall be contrary to the glory of thy great Name , the truth and sincerity of Religion , the establishment of the King and his Posterity after him in their just Rights and Priviledges , the honour and conservation of Parliaments in their just power , the preservation of this poor Church in her Truth , Peace , and Patrimony , and the settlement of this distracted and distressed People under their ancient Laws , and in their native Liberties . And when thou hast done all this in meer mercy for them , O Lord , sill their hearts with thankfulness , and with religious dutiful obedience to thee and thy Commandments all their days . So , Amen , Lord Jesus , Amen . And receive my soul into thy bosom . Amen . Our Father which art in heaven , &c. The Lord Archbishop's Prayer as he kneeled by the Block . LOrd , I am coming as fast as I can . I know I must pass through the shadow of death , before I can come to see thee . But it is but Vmbra mortis , a meer shadow of death , a little darkness upon Nature : but thou by thy Merits and Passion hast broke through the jaws of death . So , Lord receive my soul , and have mercy upon me : and bless this Kingdom with peace and plenty , and with brotherly love and charity , that there may not be this effusion of Christian bloud amongst them , for Jesus Christ his sake , if it be thy will. Then he laid his head upon the Block , and after he had prayed to himself , said aloud , Lord receive my soul ; which was the signal given to the Executioner . FINIS . THE CONTENTS . * THe Division of the hours of Prayer pag. 1 The Office for every day 3 A Prayer for preventing Grace ibid. A Confession and Prayer by L.A.W. 4 A Prayer for forgiveness of sins 5 for Gifts and Graces 6 A thanksgiving 7 A Prayer for the Catholick Church 8 A Prayer for this particular Church 9 A Prayer for the King ibid. for Friends and Relations 10 for Servants ibid. for those in affliction 11 for all men , even our Enemies ibid. * for resignation of himself in the hour of death 12 * A dayly Examination of Conscience 14 A dayly Prayer 15 A Prayer for the King 16 for the Church 17 for the Church of England when robb'd of her Revenues 20 for the Commonweal 21 for the Kingdom of England 22 * for House and Family 23 for government of the Tongue ibid. against Temptations 25 * for a good Journey 26 for Rain 28 for fair Weather ibid. in time of Fasting 29 in Lent 30 for the Fast of the four Ember-weeks ibid. An earnest Prayer 31 in time of Afflictions , Perils , and Adversities 32 in Misery and Adversity 38 in Trouble and Heaviness 40 against Reproach ibid. against Fraud and Deceit 42 in time of Fear 44 in Poverty 45 in Imprisonment 46 against Banishment 47 against the violent 48 for strength in Martyrdom 49 in time of Dearth and Scarcity 50 in time of War 51 against our Enemies 56 for our Enemies 59 Penitentials 60 Confessions 68 A Prayer for Sunday , the first hour 71 second Sunday after Epiphany 72 first Sunday in Advent ibid. second Sunday in Advent ibid. the third hour 73 first Sunday after Epiphany 74 third Sunday after Epiphany 75 fourth Sunday after Epiphany ibid. the sixth hour 76 against Presumption ibid. * for salvation of desperate Sinners 77 A Collect for Easter-day , for Grace ibid. first Sunday after Easter 78 second Sunday after Easter ibid. the ninth hour 79 for himself 80 for Graces ibid Collect for Whitsunday 81 Collect for Trinity-sunday ibid. A Prayer at Evening 82 for Patience ibid. Sexages . Sunday 83 Quinquages . Sunday , for Charity ibid. The Compline , a Prayer before bed-time ibid. for Sleep 84 for Relief ibid. fourth Sunday in Lent ibid. A Prayer at bed-time , and in the night if thou wake ibid. fifth Sunday after Easter 85 for good thoughts ibid. Meditations at entrance into the Church 86 * preparatory Devotions to the Holy Sacrament 87 * Collect for purifying the heart 90 * A brief Litany in order to the blessed Sacrament ibid. * for the Church 91 * against the Enemies of the Church ibid. * for Benefactors 92 * An humble Confession , a Prayer before the Sacrament ibid. Collect for Goodfriday 94 * Ejaculations whilst standing at the Altar , or in the morning before receiving the Sacrament ibid. Immediately before the sight of the Bread 96 * Immediately after receiving both kinds ibid. A Prayer for Munday-morning 98 a Thanksgiving ibid. against evil Counsel ibid. for direction in walking ibid. the third hour , for mercy 99 for Counsel , thirst for God , for Truth , for Obedience , 1 Sund. after Trin. for Grace 100 the sixth hour , for mercy , for pardon 101 3 Sund. after Trin. for protection 102 the ninth hour , for mercy , for Remembrance ibid. 4 Sund. after Trin. 103 in the Evening , a Prayer to be heard 104 * Collect for Evening against all danger ibid. 6 Sund. after Trin. for Obedience 105 the Compline , or before bed-time , for Defence ibid. To be heard , Thanksgiving 7 Sund. after Trin. for true Religion 106 at bed-time , and at night if thou wakest ibid. at death , for submission 107 For Tuesday-morning , for Preservation 108 for Illumination ibid. 9 Sund. after Trin. for good thoughts the third hour , for Assistance 109 for Preservation , 1 Sund. in Lent 110 the sixth hour , to be heard , for deliverance , 10 Sund. after Trin. 111 the ninth hour , glory to God , in bad times 112 3 Sund. after Easter , for Illumination ibid. for Obedience 113 * in the Evening ibid. for Help , 11 Sund. after Trin 114 the Compline , for Help , for mercy ibid. 14 Sund. after Trin. for increase of Grace 115 at bed-time , & in the night if thou wakest ibid. * for Patience 116 4 Sund. after Trin. for Obedience ibid. For Wednesday-morning , for Penitence 117 to be heard 118 the third hour , for Hope ibid. for Patience , for my Flock 119 the sixth hour , for Defence , for Deliverance , 15 Sund. after Trin. 120 the ninth hour , for Penitence , for the fear of God 121 17 Sund. after Trin. for Grace 122 at Evening , for Penitence , * for Gifts ibid. 18 Sund. after Trin. for Obedience 123 The Compline , for Penitence , * for Mercy ibid. at bed-time , and at night if thou wakest 124 for moderate Sleep ibid. For Thursday-morning , for Help , for Consolation 126 for Ascension-day , Sund. after Ascension 127 the third hour , to be heard , against Enemies , for Defence 128 the sixth hour , against Flatterers , in time of Correction 129 20 Sund. after Trin. for Defence , for Obedience 130 the ninth hour , for Patience ibid. against Revilings , for Peace , for Defence 131 at Evening , against Enemies , Evening-prayer for Peace 132 the Compline , for Hope , * thirst for God 133 for Preservation 134 at bed-time , and at night if thou wakest 135 in time of great Trouble , * for Sleep ibid. a Collect for Defence ibid. For Friday-morning , * a Prayer out of St. Aug. 137 2 Sund. after Trin. for fear and love of God , Passion of our Lord , 1 Collect for the day , for the Church 138 2 Collect for the day , for all men 139 The third hour , * a Prayer out of St. Aug. ibid. for Deliverance , to be heard , out of the Liturgy 140 the sixth hour , for Pardon ibid. * for Trinity Sund. out of S. Aihanasius 141 The ninth hour , a Prayer for the Church , out of St. Chrysost. 142 At the Evening , a Prayer against Affliction 143 A Prayer out of St. Hillary ibid. The Compline , a Prayer for Mercy , * at night 144 Bed-time , and at night if thou wakest , a Prayer 145 * Another Prayer ibid. * Another out of Gregory Nazian . ibid. * Another out of St. Augustin ibid. Saturday-morning , Praise 147 A Prayer for Gods Blessing ; another for Illumination ibid. Collect for Grace , out of the Liturgy ibid. The third hour , a Prayer Ezekiah's Prayer 148 A Prayer against Enemies 149 A Prayer out of the Liturgy ibid. The sixth hour , a Prayer for direction in walking 150 A Prayer for the fear of God ibid. The ninth hour , a Prayer to be heard in trouble 151 A Prayer for direction of our ways ibid. Evening , the praise of God ibid. * A Prayer for Protection 152 The Compline , a Confession , a Thanksgiving ibid. Bed-time , and at night if thou wakest A Prayer against Procrastination 154 * Adoration and Glorification of God , out of S. Aug. 155 * A Prayer out of S. Augustin 157. * Another out of the same ibid. * Another out of the same 158 Another out of the same ibid. Praise and Thanksgiving , for deliverance from Enemies 159 After Victory in War 160 * A Thanksgiving out of St. Augustin ibid. Several out of David's Psalms 161 A Prayer in time of Prosperity 165 Another out of Salvian 166 Prayers in time of Pestilence 167 if the Family be infected 169 A Thanksgiving for deliverance from the Plague , out of the Liturgy 170 Prayers in old Age 171 for the sick and afflicted , in time of sickness 172 A Thanksgiving for deliverance from great sickness 175 A Prayer for the sick 176 * At the Visitation of the sick , Questions to be propos'd 177 * Confessions to be made * Things to be believed and done 180 * Forgiveness of Enemies 182 * Desire of forgiveness from others * The Apostles Creed paraphras'd 184 * Preparatory Meditations for Death 191 * A preparatory Confession 195 Absolution 199 Consecrations , Ordinations 200 For the Church 201 * For his Episcopal Charge 202 A Prayer out of St. Augustin ibid. At laying the first Stone of a Chappel at Hammersmith 204 Upon Admission into the Church 205 For the Duke of Buckingham 206 Upon the Spanish Journey 207 On the Expedition to the Isle of Ree On the Duke of Buckingham's Death 209 Anniversaries on the death of his Father and Mother 210 * A Prayer on the Feast of St. Stephen 213 A Prayer on March 6. 1642. 214 * Thanksgiving for deliverance from fire 215 Thanksgiving for deliverance after imminent dangers , when beset with violent and base people 219 When I was accused of High-Treason 220 When I received my Summons to Tryal 221 Upon my Summons to appear ar the House of Commons 222 For the High Court of Parliament 223 For the Navy 224 In time of Pestilence and unseasonable Weather 226 In danger of Enemies 228 Thanksgiving for ceasing the Plague 230 In danger of Enemies ibid. For safe Child-bearing of the Queen 233 Another of the same ibid. A Thanksgiving for the birth of Prince Charles 234 A Thanksgiving for the safe delivery of the Lady Mary 236 A Thanksgiving for his Majesties recovery from the Small-pox 237 A Thanksgiving for the delivery of James Duke of York 238 A Thanksgiving for the King in his Northern Expedition 240 Another for the same ibid. His Grace's Speech , according to the Original , written with his own hand , and delivered by him upon the Scaffold on Tower-hill , Jan. 10. 1644. to his Chaplain Dr. Sterne , after Lord Archbishop of York 242 FINIS . Notes, typically marginal, from the original text Notes for div A49708-e900 Gerson interprets otherwise , part 3. p. 1147. The Prefact . Petitions . The Doxologie . Notes for div A49708-e2050 For preventing Grace . Engl. Lit. The Confession , with a Prayer by L. A. W. For forgiveness of Sins . For Gifts . Thanks giving . For the Catholick Church . For this particular Church . For the King. For Friends and Relations . XFor Servants . For those in affliction . For all men , even our enemies . Resignation of my self . In the hour of Death . Psal. 61. 6. Psal. 20. 1. 5 Sund. after Epiph. Psal. 80.8 . Psal. 127.1 . For the Church of England , when robbed of her Revenues . Nehem. 9.32 , 33. Psal. 33. 10 , 12. Dan. 9. 16 , 17. Psal. 19. 14. Psal. 34.12 , 13. Psal. 37.31 . Psal. 39.1 , 2. Psal. 119. 108. Psal. 141.3 . Ecclus 22. 27. 1 Cor. 10. 15. English Liturgy English Liturgy . Psal. 69.9 . 1 Sund. 25 Sund. after Trin. David flying , 2 Sam. 15.25 . 2 Cor. 4. 8. vers . 16. Psal. 38.10 . Psal. 119. 65. vers . 75. Baruch 3. 1 , &c. Psal. 9. 18. Psal. 31. 8 , &c. Vers. 10. 12. 14. 15. 16. Psal. 42. 6. Psal. 44. 23. Psal. 31. 1. Psal. 55. 3. Psal. 60. 11. Psal. 80.5 . Psal. 109.25 . Psal. 119.92 . Psal. 25.15 . Psal. 61.1 . Psal. 69.1 , 15. Psal. 119.28 . In Trouble and Heaviness . Psal 44.14 . Psal. 55.9 , 16. Psal. 57. 3 , 4. Psal. 71.7 . Psal. 89.49 . Psal. 41. 9. Psal. 57.5 . Psal. 71.10 . Psal. 119.85 . Psal. 141.10 . Psal. 142. 2 , 7. Psal. 19.9 . Psal. 9.12 . Psal. 10. 13 , 16. Psal. 22.23 . Psal. 70.5 . Psal. 142.9 . Psal. 146.4 , 6. Psal. 88.6 , 7. Psal. 68. 6. Psal. 137.1 . Psal. 119. 95. Psal. 119. 150. vers . 157. Psal. 119. 22. vers . 39. Psal. 141. 8. Psal. 37. 19. Psal. 65. 3 , 9. Engl. Liturgy . Engl. Litany . Esai . 8. 9 , 10. 1 Macc. 4.30 . Psal. 18. 37. Psal. 46.9 . Psal. 44.10 . Psal. 108.11 . English Liturgy . English Liturgy . Thanksgiving . Psal. 25.18 . 3 Sund. in Lent. Psal. 56.1 . Psal. 35.19 . Psal. 7.1 . Psal. 9.13 . Psal. 64.1 . S. Mat. 5. 44. Psal. 90.13 . Psal. 119. 116 , 120. vers . 176. Jer. 14. 7 , 8 , 9. Psal. 25.10 . Coll. for Ashwednesday . 12 Sund. after Trin. 21 Sund. after Trin. 24 Sund. after Trin. Collect at the end of the Liturgy . Engl. Litany . Engl. Liturgy . Engl. Liturgy , in Communion . Engl. Liturgy . S. Aug. Serm. 7. de Tempore . The first hour , i.e. from Sun-rise to 9 in the morning . Psal. 43.3 , 4. 2 Sund. after Epiph. 1 Sund. in Advent . 2 in Advent . 4 in Advent . The third hour , or 9 in the morning . Psal. 34.7 , 8. Psal. 48. 9. Psal. 63. 3. Psal. 84. 1. 1 Sund. after Epiph. 3 after Epiph. 4 after Epiph. Sixth hour , i. e. Noon . Psal. 19. 12 , 13. Against Presumption . Psal. 84. 4. Collect for Easterday . For Grace . 1 Sund. after Easter . Against Malice . 2 Sund. after Easter . Ninth hour , i. e. 3 afternoon . Psal. 37 . 7 , 8. Paulinus Epist. 9. Princip . Psal. 52. 8. For my self . Psal. 9. 13. Aug. 14.1629 . For all Graces . Collect for Whitsunday . Collect for Trinity-sund . At Evening . Dan. 9.19 . Psal. 49.16 , 17. For Patience . Psal. 119.82 . Sexages . Sunday . Against Adversity Quinquages . Sund. For Charity . The Compline : a Prayer before bed-time . Amos 7.2 , 5. Prov. 3.24 . For Sleep . 4 Sund. in Lent. For Relief . At bed-time , and in the night if thou wake . Psal. 13. 3. Psal. 17.3 . Psal. 119. 164. 5 Sund. after Easter . For good thoughts . Psal. 9.7 Psal. 28.2 . Psal. 61. 4. Psal. 100.3 , 4. Psal. 26. 8. Preparations . Coll. for purifying the Heart . A brief Litany . 3 Coll. for Good-friday . Whilst standing at the Altar ( if it may be : ) if not , in the morning . Immediately before the sight of the Bread. Immediately after receing both kinds . In the Morning . Psal. 5. 1 , 2 , 3. Psal. 96. 2. Thanksgiving . Prov. 2. 11. Against Evil Counsel . Jer. 10. 23. For direction in walking . The third hour . 2 Esdr. 8. 45 , 31. For Mercy . Psal. 74. 24. For Counsel . Thirst for God. Psal. 119.29 . For Truth . For Obedience . 1 Sund. after Trin. For Grace . The sixth hour . Tob. 3. 2 , 3 , 6. For Mercy . Jer. 14. 20. For Pardon . Engl. Litany . 3 Sund. after Trin. For Protection . Aug. Serm. 18. Ninth hour . 2 Macc. 1. 3 , 4 , 5. For Mercy . Psal. 106.4 . Remember me . 4 Sund. after Trin. At Evening . Psal. 17. 1. To be heard . S. Hilar. l. 12. de Trin. p. 195. Coll. for Evening , against all dangers . 6 Sund. after Trin. For Obedience . The Compline . Psal. 17. 6 , 7 , 8. For Defence . Psal. 141. 2. To be heard . Psal. 28. 8. Thanksgiving . 7 Sund. after Trin. For true Religion . Bed-time , and at night if thou wakest . Psal. 39.5 . &c. At Death . Greg. Naz. Orat. 8. For submission . In the Morning . Psal. 1. 1 , 2. For Preservation . Erasmus . For Illumination . Prov. 3.26 . 9 Sund. after Trin. For good thoughts . For Grace . Third hour . Psal. 25.1 , 3 , 4 , &c. For Assistance . 2 Sund. in Lent. For Preservation . Sixth hour . Psal. 27. 8 , 9 , 10 , 11. To be heard . Psal. 55. 18. Paulin. Epist. 17. pag. 181. For Deliverance . 10 Sund. after Trin. Ninth hour . Psal. 31. 19 , 21. Glory to God. Psal. 42. 3. In bad times . 3 Sund. after Easter . For Illumination . For Obedience . In the Evening . St. Ambrose Serm. 8. on Psal. 118. Psal. 91.1 . For Help . 11 Sund. after Trin. The Compline . Psal. 46. 1. For Help . Psal. 119.122 . For mercy . 14 Sund. after Trin. Increase of Grace . At bed-time , and in the night if thou wakest . Psal. 50. 15. Jer. 10.24 . St. Ambrose . For Penitence . 4 Sund. after Easter . For Obedience . In the morn . Baruch 2.12 , 14. For Penitence . Psal. 119.147 . To be heard . Psal. 143. 8. Third hour . Psal. 39. 9 , 7 , 8. For Hope . For Penitence . Gr. Naz. Orat. 6. For my Flock . Sixth hour . Psal. 35.1 , 3. For Defence . Psal. 86. 6. To be heard . Psal. 120. 2. Deliverance . 15 Sund. after Trin. Ninth hour . Esai . 55. 6 , 7. For Penitenca . Psal. 86. 11. For the fear of God. 17 Sund. after Trin. For Grace . At Evening , Psal. 51. 1. For Penitence . St. Aug. Serm. 30. For all Gifts . 18 Sund. after Trin. For Obedience . Compline . Psal. 51. 17. Penitence . For mercy . 19 Sund. after Trin. Bed-time , and at night if thou wakest . Psal. 63. 6. Psal. 119.148 . For moderate Sleep . In the morn . Psal. 17. 5. St. Aug. de Haeres . For Help . Psal. 63. 1. For Consolation . Esay . 33.2 , 5 , 6. For Ascension day . Sund. after Ascension . Third hour . Psal. 55. 2. To be heard . Psal. 86. 14. Against Enemies . English Liturgy . For Defence . Sixth hour . Psal. 55. 22. Against Flatterers . Psal. 94. 12. In time of Correction . 20 Sund. after Trin : For Defence . For Obedience . Ninth hour . For Patience . St. Aug. Psal. 109. 1. Against Revilings . Morner-prayer , Coll. for Peace . And for Defence . At Evening . St. Aug. Psal. 140. 1 , 2. Against Enemies . Collect 1. Evening-prayer . For Peace . The Complint . Psal. 57. 1. For Hope . St. Aug. Thirst for God. English Liturgy . For Preservation . Bed-time , and at night if thou wakest . Psal 77. 1 , 2. In time of great trouble . Sleep . Collect at the end of the Liturgy . Defence . In the. Morn . St. Aug. Psal. 88. 13. 2 Sund. after Trin. Fear and love of God. Passion of our Lord. First Collect for the day . For the Church . Second Coll. for the day . For all men . Third hour . St. Aug. Psal. 109. 20. Deliverance . Psal. 25. 14. English Liturgy . To be heard . Sixth hour . Psal. 79. 8. For Pardon . Psal. 115.1 . St. Athan. Trinity-sunday . Ninth hour . Psal. 80. 4. St. Chrysost. l. 3. de Sacerdotio . For the Church . At Evening . Psal. 88.1 , 2. Against Affliction . St. Hilary , l. 12. de Trinitate . Compline . Psal. 92. 1 , 2. For Mercy . At Night . Bed-time , and at night if thou wakest . Psal. 119. 49 , 54. Gr. Naz. Orat. 10. Death . S. Aug. Ser. 53. de Diversis . In the morn . Psal. 59. 16. Praise . Psal. 90.17 . Blessing . Psal. 119. 18. Illumination . Morning-prayer . Collect for Grace . For Aid . Third hour . Psal. 62. 5. Ezekiah's prayer . 2 Chron. 30. 19. Mercy for imperfection . Psal. 138. 7. Against Enemies . Psal. 119. 121. Against Enemies . vers . 122. English Liturgy . Infirmities . Sixth hour . Psal. 62.8 . Psal. 119. 5. For direction in walking . Psal. 119.33 . For the fear of God. Ninth hour . Psal. 81. 7. To be heard in trouble . Psal. 119.10 , 12. Direction of our ways . Evening . Psal. 134. 1. The Praise of God. For Protection . Compline . Psal. 139. 10. Confession . Thanksgiving . Psal. 71. 17 , 19. &c. Praise of God. Thanksgiving . Bed-time , and at night if thou wakest . Psal. 121. 4. Psal. 119.59 . Procrastinating . Psal. 120. 4. Death . Adoration and Glorification of God. St. Aug. lib. 2. Confess . cap. 4. Aug. Serm. 193. de Temp. The same , Serm. 198. The same , Serm. 202. The same , Serm. 204. For deliverance from Enemies . Psal. 30. 1. Psal. 35. 9. Psal. 7. 18. Psal. 47. 2 , 3. After victory in War. Psal. 56. 12. S. Aug. Orat. de 5. Haeres . cap. 7. Psal. 57. 7. Psal. 9.1 . Psal. 13. 5. Psal. 22.23 . Psal. 30. 9. Psal. 34.1 . Psal. 71. 8. Psal. 71.20 . Psal. 86. 12. Psal , 135. 3. Psal. 138. 1. Psal. 19. 13. Psal. 119.37 . Salvian . de Gub. Dei. l. 6. p. 222. Psal. 39. 9 , 11 Psal. 91. 3. vers . 10. Psal. 79. 12. Septuag . Sunday . If the Family be infected . English Liturgy . Engl. Liturgy . Thanks giving for deliverance from the Plague . Psal. 71. 9. ver . 16. Psal. 89. 44. Psal. 90. 12. Psal. 102. 2. ver . 3. ver . 11. ver . 23. ver . 24. Psal. 79. 12. Alias the Sick , the Afflicted . Psal. 18. 3 , 4 , 5. Psal. 31. 6. Psal. 32. 4. Psal. 39.13 . Psal. 116.2 , 3. Psal. 118.18 . Deliverance from a great Sickness , which began Aug. 24. 1629. Psal. 138. 8. Gen. 2. Eph. 4.24 . Dan. 9.19 . Neh. 1.11 . Psal. 78.40 . S. Aug. T. 3. in S. Johan . 1 Tim. 5. 22. 2 Tim. 1.6 . 5 Sunday after Trin. For the Church . 16 Sund. after Trin. 22 Sund. after Trin. S. Davids , Bath , London . St. Aug. lib. 22. cont . Faust. c. 22. de Mose . Esai . 55.10 . Hammersmith-Chappel , March 11. 1629. Numb . 6.24 . The Spanish Journey . The Isle of Re , 1627 , His death , Aug. 23. 1628. Apr. 11. 1594. the death of my Father , being Wednesday . And Nov. 24. 1600. the death of my Mother . Decemb. 26. 1605. being Thursday , and the Feast of St. Stephen . Com. of Devon , and E. M. in the year 1609. July 28. 1617. Munday . E. B. And March 6. 1641 / 2. Sept. 26. 1617. being Friday . Fire , and the peril thereof . Feb. 5. 1628. being Wednesday according to the Julian Account , I broke a Vein ; and again , March 6. being Sunday , walking in my Chamber in the Tower of London , 1641 / 2. May 11. 1640. My house at Lambeth beset with violent and base people . Decemb. 18. 1640. I was accused by the House of Commons of High-Treason . Octob. 24. 1643. I received additional Articles , and Summons to my Tryal . Nov. 1. 1644. I received Summons to appear in the House of Commons next morning . For the High Court of Parl. 1625. In a Fast for that great Plague . For the Navy , 1625. In time of Pestilence and unseasonable Weather , 1625. In danger of Enemies , 1626. Thanks giving for ceasing the Plague , 1626. In danger of Enemies , 1626. 1626. 1628. For the safe child-bearing of the Queens Majesty , 1628. For the safe child-bearing of the Queens Majestie , 1629. A Thanksgiving for the Queens safe delivery , and happy birth of Prince Charles , 1630. May 29. A Thanksgiving for the Queens safe delivery , and happy birth of the Lady Mary , Nov. 4. 1631. A Thanksgiving for his Majesties Recovery from the Small Pocks , 1632. A Thanksgiving for the Queens safe delivery , and happy birth of James D. of York . A Prayer for the Kings Majesty in his Northern Expedition , 1639. For the King in his Northern Expedition , 1640. * Lib. 2. de vitae contempt . cap. 4. 
A36934	----	Private forms of prayer, fitted for the late sad-times. Particularly, a form of prayer for the thirtieth of January, morning and evening. With additions. &c. Private formes of prayer, fit for these sad times. Duppa, Brian, 1588-1662. 1660 Approx. 282 KB of XML-encoded text transcribed from 195 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A36934 Wing D2665A ESTC R214611 99826724 99826724 31129 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36934) Transcribed from: (Early English Books Online ; image set 31129) Images scanned from microfilm: (Early English Books, 1641-1700 ; 1776:3) Private forms of prayer, fitted for the late sad-times. Particularly, a form of prayer for the thirtieth of January, morning and evening. With additions. &c. Private formes of prayer, fit for these sad times. Duppa, Brian, 1588-1662. [16], 357, [1] p. printed by Tho. Mabb, and to be sold by William Not, at the White Horse neer the little North door in Saint Pauls Church-yard, London : 1660. By Brian Duppa. With a half-title, p.[53]: A forme of prayer for the thirtieth of January. With a separate dated title page, p.[217]: Prayers of intercession for the use of such as mourn in secret, for the publike calamities of these nations. London, printed by Tho. Mabb. 1660; pagination and register are continuous. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Early works to 1800. 2003-03 TCP Assigned for keying and markup 2003-04 Apex CoVantage Keyed and coded from ProQuest page images 2003-05 Rina Kor Sampled and proofread 2003-05 Rina Kor Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion Private Forms OF Prayer , Fitted for the late Sad-Times Particularly , A Form of Prayer for THE Thirtieth of Ianuary , Morning and Evening . With Additions , &c. London , Printed by Tho. Mabb , and to be sold by William Not , at the White Horse neer the little North door in Saint Pauls Church-yard , 1660. Private Forms of Prayer Fit for Sad Times : Heretofore Printed at Oxford , and used ( occasionally ) upon Dayes of Solemn Humiliation and Fasting , In his late Majesties Royall Chappell of blessed and glorious Memory . ALSO A Form of Prayer for the 30th . of January , Morning and Evening . Likewise Prayers of Intercession for the Use of such as Mourn in Secret. Together with a Collection of severall other Prayers . PUBLISHED , That the world may take notice of the Powerfull ( though Private ) aydes , contributed by the joynt hands and hearts of such as were Gods Remembrancers and Mourners in Sion , during the late distractions in Church and STATE . London , Printed by Tho. Mabb , and are to be sold by William Not , at the White Horse neer the little North-door in St. Pauls church-yard , 1660. St. James 5. 12. Is any among you afflicted ? let him pray . St. Math. 5. 4. Blessed are they that mou●…ne for they shall be comforted . Psal. ●…6 . 5. 6. They that sow in tears shall reap in joy . He that goeth forth and weepeth , bearing precious seed , shall doubtlesse come again with rejoycing , bringing his sh●…es with him . The Preface . OUr Saviour Compares the Kingdome of Heaven , to a Merchant Man : And Merchants when they send out a Ship observe their Returnes We have been Long Adventurers to Heaven , and God hath been pleased at last to give us a gracious returne ; to answer our Prayers even beyond our expectation and hopes . When we were with the Disciples in the storme , at Lord save us , We perish : Then did our saviour who before seemed to sleep ( being awakened by the continued and faithfull prayers of the seven thousands who had not bowed their knees to Baal ) rebuke the winds and the waves still the raging of the Sea , and the madnesse of the people . And We trust now ( as then ) there will follow a great happy calme . Hereupon As the very Heathen , When they had suffered shipwrack and got safe to land , were wont [ appendere votivam Tabulam ] to consecrate a votive table , and bang it up to the honour of their preserver Neptune . As David after the slaughter of Goliath dedicated the Sword wherewith he had slain him , and had it kept behind the Ephod in the Tabernacle . As God Commanded that a Pot of Manna should be kept for the Generations to come ; that their Posterity might see how he fed their Fathers in the wildernesse . As even in the Land of Canaan , the bitter herbs were still reserved in the eating of the passeover , in memory of that bitter servitude , they underwent in the House of Bondage . So are these Prayers here , like the bitter herbes , or a bundle of Myrrhe , collected , reserved and consecrated , To him , to whom they were devoutly offered up , the Father of mercies , and God of all Consolation . To him , who accepts a little Frankincense piously offered , no lesse then a Hecatombe . To him who heareth Prayers , and hath not rejected ours . To him , who hath turned our captivity , not his mercies from us . It is of thy Goodness O Lord , that we were not utterly consumed , It is because thy Compassions faile not . Not unto Us , O Lord , not unto Us , but unto thy name give the Praise . And the same gracious God , who hath so happily begun , so wonderfully carried on , and done so great things for us already , whereof we deservedly rejoyce ; He in his own time , perfect his own work , his own way , and make us a happy Church and Nation . May , O may those black dayes never returne , which at first extorted these mournfull Threnodies , which are here presented for thy Consolation , ( in looking back upon that which is past ; ) not thy use with respect to the future , of which may there never be any more occasion . But for the time to come , may these Prayers be turned into Praises , this Euchologium into Doxologies , our Elegies into Hosanna's , and our Lamentations into Hallelujah ' s. And let all the People say Amen . Private formes of Prayer fit for sad times . The Contents . SEntences of the S●…pture . Page 1 A general Confession . 3 A Le any . 7 A prayer for forgivenesse . 17 The Absolution . 19 The Lords Prayer . 19 A Psalm instead of venite exultemu●… . 21 Proper Psalms and 〈◊〉 . 25 A Forme Collected out of the Psalms . l. Page 26 II. 28 III. 30 Psal. 51. 33 With ( part of ) the Commination prayers . 37 Eight Prayers or Collects . I. Page 39 II. 40 III. IV. 42 V. VI. 43 VII . VIII . 44 Prayers for the afflicted Church of England . 45. 47. A Collect for Charity , 50 The Conclusion . 50 A Forme of Prayer for the 30th of Ianuary . Preface . Page , 55 A generall Confession . 61 A Letany . 65 A Pryer for forgivenesse . 75 The Lords Prayer . 77 Lamentations out 〈◊〉 Jeremiah the Prophet . 78 Proper Psalms and first Lesson . 82 A Forme collected out of the Psalmes . I. P. 83 II. 85 III. 87 Second Lesson . IV. 90 V. 92 The Creed . 94 The Lords Prayer . 95 Thirteen other Prayers . I. 96 II. 102 III. 104 IV. 112 V. 113 VI. 117 VII . 119 VIII . 124 IX . 130 X. XI . 132 XII . 134 XIII . 135 A Proper prayers or the 30th . of January . 136 Evening prayer for the 30th . of Ianuary . The Letany of the Church . 145 The Confession of sinnes . 157 The absolution . 158 The Lords Prayer . 158 Proper Psalmes and I. Lesson . 159 A Forme Collected out of the Psalms . 160 II. 162 III. 164 Second Lesson . IV. 167 V. 169 The Creed . 171 The Lords Prayer . 172 XIII . Prayers or Collects . I. 173 II. 175 III. 178 IV. 180 V. 183 VI 186 VII . 195 VIII . 198 IX . X. 199 XI . 200 XII . XIII . 201 A proper prayer for the 30th . of January . 203 An Anniversary prayer for the 30th . of January . 212 Prayers of Intercession for the use of such as Mourn in secret . Proper Psalms and lessons . pag. 2●…8 A Preparatory prayer . 219 King Davids prayer for the Church and people . I. 223 II. 224 III. 225 IV. 227 King David's tears . 229 Jeremiah's Lamentations Prophetical of these times : I. 231 II. 233 Daniel's prayers and Confession . 135 Praers for the King , I. 247 II. 238 III. 280 A Letany of Intercession . 244 A Prayer for the Church . 253 A Prayer for the Queen Mother and the Royall Progeny . 254 A prayer for the afflicted . 255 An humble and submissive expostulation with God upon Oliver Cromwells Proclamation against the Loyall Clergy . 258 A prayer for the Church of England . 268 A prayer for the Kings Birth-day May 29. 276 The Ministers prayer for the people . 279 The peoples prayer for the minister . 282 Aother . 286 Proper psalms for severall occasions . 288 Proper Lessons for severall occasions . 289 A prayer for the King. 291 Another , with Prince Charles his Letany 292 A prayer for the Church . 297 Five other prayers or Collects . I. 298 II. 300 III. IV. V. 301 A prayer for the Clergy . 332 A prayer to be said during these sad times of trouble 304 A prayer for preservation from the enemy . 312 A Confession of sins , and prayer for pardon . 314 A Prayer for the King. 318 A prayer for the preservation of the University and City of Oxford . 330 A prayer drawn by his Majesties speciall directions and dictates for a blessing on the treaty at Uxbridge . 323 A prayer for peace . 325 A prayer for the ending of the present troubles . 329 IX . Collects . I. 334 II. III. 335 IV. V. 336 VI. 337 VII , VIII . 338 IX . 339 Certain additionall Prayers . In the time of war , 339 A Prayer for a Souldier , 3●… A Prayer upon the re-admission of the formerly Secluded Members , February●…1 ●…1 . 1659. 348 A Prayer upon the Assembling of the present Parliament , April 25. 1660. 351 A Thanksgiving for his Majesties safe arrivall and return to his kingdome , May 25. 1660. 354 Private Forms of Prayer , fit for these sad Times . Psalm 10. vers . 1. WHy standest thou so far off ( O Lord : ) and hidest thy face in the needfull time of trouble . Psal. 3 v. 1 , 2 , 3. Lord , how are they increased that trouble us ? many are they that rise up against us . Many one there be , that say of our soules : there is no help for them in their God. But thou , O Lord , art our desender : thou art our worship , and the lif●…r up of our heads . Ier. 10. 24. Correct us , O Lord , and yet in thy judgement , not in thy fury , least we should be consumed and brought to nothing . Psal. 130. 3. If thou Lord wilt be extream to mark what is done amiss , O Lord , who may abide it ? O come let us worship , let us humble our selves , let us fall low , and kneel before the Lord our Maker . Then this generall Confession to be said , all kneeling . O Thou Judge eternall , we the finfullest of all the sons of Men ; that have abused thy Mercies , provoked thy judgments , unsheathed thy glittering sword , forced all the Arrows and Darts out of thy Quiver , and with our multiplied , abominable crying sins , brought down a desolation on a most pleasant land ( that former delight of thine ) the glory of all lands . We , that after thy wrath was poured out upon us , have yet further encreased our sinns , as thou hast encreased the weight and number of thy Judgments upon us ; walked most unprofitably and obdurately under all thy disciplines and visi●…ations ; suffered all thy pretious methods of reducing us , ( thine admonitions and thy stripes ) to be utterly lost and frustrate among us , brought down a blast and mildew upon all that hath been undertaken to repaire our breaches and reduce our Peace . We do now at length in th●… remorse and bitterness of our soules , desire to cast our selves down upon the ground before thee ; to confess and acknowledge thy patience and Long suffering , that we have not been under the sharpest of thy displeasure ; and to adore thy goodness whatsoever becomes of us ; though it be in the shame and confusion and Condemnation both of our bodies and our soules Lord , this is the mildest that we have reason to expect from thy Iustice in retribution to our sins : and whatsoever is less then this , whatsoever the bitternesse of our ●…up be in this life ; though thou shouldest cast us into the place of Dragons ; give us to drink of the wine of astonishment , the most stupifying deadly po●…ion ; number us all to the sword , poure out thy fire and brimstone upon us . Yet if by thus chastizing of us here thou please to rescue us from that sadder doome of being condemned with the world , This is a most inestimable mercy of thine , beyond all that we have hitherto so unworthily enjoyed . Lord , we desire and professe to acquit thy justice in thy proceedings , to adore the bounty of thy goodness and patience towards us ; that we have not long ago been as Admah and Zeboim , as Sodom and Gomorrah , that we have this day liberty to approach thee . Lord , that it may yet be thy good pleasure to come home to every one of our soules , to strike our hearts , to break up these fallow grounds of ours , that all thy pretious seed be no longer so cast away among thorns . And by the power of thy mighty controwling , convincing spirit , that thou wouldest once subdue all the resistances of our spirits against this most holy , most reasonable motion of humiliation within us . Lord , this is the one earnest desire of our soules , that hath cast us low this day before thy footstoole , with cryes and tears and earnest groans , that thou wouldest have this mercy upon us , that thou wouldest thus powerfully reveale thy self unto us , who hast thus long smitten & importunatly called unto us . That being returned unto thee in fasting , weeping and mourning and renting of our hearts ; we might be capable of thy returns unto us , of the further impressions of thy grace ; and never more contradict , or quench , or grieve that spirit of thine , which hath thus long contended and wrestled with us ; that so it may be seasonable with thee to give us the comfort of thy help again , and the confidence to approach thy p●…ce , to praise that Majesty , 〈◊〉 hath not cast out our Prayer , nor turned his mercy from us . To whom be all honour and glory , power and praise , now and for ever , Amen . O Lord the great and dreadfull God , keeping Covenant and Mercy to them that love thee , and to them that keep thy Commandments : We have sinned with our fore-fathers ; We , our Kings and our Priests , our Nobles , and all the People of this Land , and have rebelled even by departing from thy precepts and thy judgements . By our impious and godlesse thoughts of thee , our confidences in the arme of flesh , by placing our affections too much upon earthly things , by neglecting to love a●…d delight in thee , by presuming of thy me●… and yet continuing in 〈◊〉 , we have provoked and r●…ed against thee : O Lord , righteousnesse belongs unto thee , but unto us confusion of face , as at this day . By our want of reverence to thy service , not considering the awfulnesse of thy presence , and that honour due to thee in thy House , by our formall and hypocritical worship , by open prophanation and sacriledge ; by shews and pretences of Piety , to cover our worldly and wicked designes ; we have provoked and rebelled against thee . O Lord , righteousness belongs unto thee , but unto us confusion of face , as at this day . By vain and rash Oaths , Blasphemies and Per●…uries ; especially our carelesse breaches of Oathes made to our Soveraigns , forgetting that such are the Oaths of God ; and that thou thy self in a more especial manner , art a strict avenger of them ; by our execrations of our selves , our brethren , and our enemies ; we have provoked and rebelled against thee : O Lord , righteousnesse belongs unto thee , but unto us confusion of face , as at this day . By our undervaluing thy publique Service , and neglecting to bear a part in it , by mispending of that time , either there or elsewhere , in wanton or worldly thoughts and imployments , and not keeping the spiritual sabath unto thee , in serving thee truly , all the dayes of our life [ By not duely observing the times of Festivity or fasting , appointed by just Authority , according to the example of thy people in all ages ] , we have provoked and rebelled against thee : O Lord , righteousnes belongs unto thee , but unto us confusion of face , as at this day . By not duely acknowledging thine Ordinance and Authority in the Persons of our Superiours , by speaking evill of Dignities , and reviling the Rulers of thy People , by groundlesse jealousies and suspicions , misjudging and censuring their Actions ; [ And at l●…st proceeding to that 〈◊〉 and most ●…rrid pitch of violation of that Image of thine imprinted on them ; ] by being as a People that strive with their Priests ; by our not obeying them that have the rule over us , and not submitting our selves to them , who by thy appointment watch over our souls ; by neglecting our care of those Committed to our Charge , not Correcting those sins which have Cryed loud for exemplary Punishment , we have provoked and rebelled against thee : O Lord , righteousnesse belongs unto thee , but unto us confusion of face , as at this day . By rash Anger , Malice , Hatred and Revenge , and the bloody effects thereof ; by uncharitable Contentions and Divisions , Factions and Animosities , by Cruelty and Unmercifulnesse , and communicating in the sinnes of Blood , we have provoked and rebelled against thee : O Lord , righteousnesse belongs unto thee , but unto us confus●…on of face , as at this day . By the manifold sins of Uncleannesse , by seeking or not avoiding the occasions thereof , by Idlenesse , Intemperance and Drunkennes , by immodest words and gestures , by our shamelesse boasting , or not blushing at those sinnes , we have provoked and rebelled against thee . O Lord , righteousnesse belongs unto thee , but unto us confusion of face , as at this day . By Thefts , Rapines and Oppressions , scandalizing thereby the Honour and Iustice of a good Cause ; by vexatious suites so much practised and countenanced , by exactions , by unjust gains in bargaining , by defrauding the labourer of his hire , by want of due care in expending what we have , and a good Conscience in acquiring more , We have provoked and rebelled against thee . O Lord , righteousness belongs unto thee , but unto us confusion of face , as at this day . By lying , detraction and contumely , by endeavouring to advantage a good Cause , by falshood and unjust means ; by censuring and rash judgments ; by false witness and perverting the course of Justice ; we have provoked and rebelled against thee . O Lord , righteousnesse belongs unto thee , but unto us confusion of face , as at this day . By desire of change and uncontentednesse in our Estates ; by giving our selves over to lustfull , covetous and inordinate affections ; by desiring Peace not so much for thine honour or the publick good , as the satisfaction of our own private lusts ; by neglecting acts of Charity , and doing as we would be done to ; and not doing our duty in that state of life unto which it hath pleased thee to call us ; we have provoked and rebelled against thee . O Lord , righteousness belongs unto thee , but unto us , confusion of face , as at this day . By our want and neglect of those necessary Christian duties , of humiliation and godly sorrow for sins , of due indignation , and revenge upon ourselves for them ; of confessing and forsaking , of restitution and satisfaction to others , and by not bringing forth fruits worthy of repentance ; we have provoked and rebelled against thee . O Lord , righteousness belongs unto thee , but unto us confusion of face , as at this day . By impatience under thy correcting hand , by not endeavouring our amendment by it , in reflecting upon our own sins as the causes of it , by despising thy chastisements , in not rejoycing in ●…lations , and not glorifying thee , that hast counted us worthy to suffer for righteousness sake ; we have provoked and rebelled against thee . O Lord , righteousness belongs unto thee , but unto us , confusion of face , as at this day . By fretting ourselves because of the ungodly , and being envious against the evill doers ; by not loving our enemies , not blessing them that curse us , not doing good to them that hate us , nor praying for those that despightfully use us , and persecute us ; we have provoked and rebelled against thee . O Lord , righteousness belongs unto thee , but unto us , confusion of face , as at this day . By presuming to do evill that good may come thereon ; by placing piety in opinions , by straining at Gnats and swallowing of Camels , in scrupling at indifferent things and making no conscience of known sins : we have provoked and rebelled against thee , O Lord , righteousness belongs unto thee , but unto us , confusion of face , as at this day . By running into open prophaneness , under colour of avoiding superstition ; by guiding our conscience by humour●… and fancies , and not by the certain rules of thy Law ; by having itching ears , and heaping to our selves teachers , and by having mens persons in admiration because of advantage : we have provoked and rebelled against thee . O Lord , righteousness belongs unto thee , but unto us , confusion of face , as at this day . Who can tell how oft he offendeth ; O cleanse thou us from these , and from our secret sins . Try us , O good God , and search the ground of our hearts , prove us , and examine our thoughts , and look well if there be any other way of wickedness in us , and lead us in the way everlasting . A Prayer for forgivenesse O Almighty and most mercifull Father , who art the Lord , the Lord God , mercifull and gracious , long-suffering , and abundant in goodnesse and truth , keeping mercy for thousands , and forgiving iniquity , transgressions , and sins . Look down upon us with thy compassionate eyes , who are here before thee , in the bitterness of our soules , and doe now with troubled spirits , with broken and with contrite hearts ; most humbly beg pardon for these multitudes of our offences . Look , we humbly beseech thee , upon the bloud of thy Sonne , which speaks better things then that of Abel●… ; for his sake spare us , Lord , spare thy people , that these sins rise not up against us : for his passions sake expose us not for a prey to their cruell hands , who would both devour and deride us . R. Spare us , O Lord , spare thy people for the glory of thy name : O deliver us , and be mercifull to all these our sins , through Iesus Christ our Lord , Amen . The Absolution to be pronounced by the Priest onely . ALmighty God , our heavenly Father , who of his great mercy hath promised forgiveness of sins to all them which with hearty repentance and true faith turn unto him : Have mercy upon you , pardon and deliver you from all your sins , confirm and strengthen you in all goodne●… , and bring you to everlasting life , through Iesus Christ our Lord , Amen . The Lords Prayer . OUr Father which art in heaven , hallowed be thy name . Thy kingdome come . Thy will ●…e done in earth , as it is in hea●…en . Give us this day our 〈◊〉 bread . And forgive us 〈◊〉 ●…espasses , as we forgive them that trespass against us . And lead us not into temptatio●… but deliver us from evill , Amen . Priest. O Lord open thou our lips , Answer . And our mouth shall shew for●… thy praise . Priest. O God make speed to save us , Answ. O Lord make haste to help us . Priest. Glory be to the Father , and to the Son , and to the Holy Ghost ; Answ. endAmen . Priest. Praise ye the Lord : Answ. The Lord's name be praised . A Psalm instead of Venite exultemus . O COME , let us humble our selves , and fall down before the Lord with reverence and fear . 2. For he is the Lord our God , and we are his people , and the sheep ●…f his pasture . 3. If a man will not turn , God will whet his sword , he ●…ath bent his bow , and made it ●…eady . 4. Let us repent and turn from ●…r wickedness , and our sins shall be ●…given us . 5. Let us turn , and the Lord ●…ill turn from his heavy wrath , ●…d will pardon us , and we shall ●…t perish . 6. For we acknowledge our ●…ults , and our sins are ever before . 7. We have provoked thine ●…ger , O Lord , and thy heavy displeasure is kindled against us . 8. But there is mercy with thee , that thou mayst be feared , and t●… art full of compassion . 9. Thy hand is not shortned , that thou canst not help , neither is thy goodness abated , th●… thou wilt not hear . 10. Thou hast promised , O Lord , that before we cry thou wilt hear 〈◊〉 , and whilst we yet speak , that th●… wilt have mercy upon us . 11. They that trust in th●… shall not be confounded , neith●… shall any that call upon thee 〈◊〉 despised . 12. For thou art the only Lord who woundest , and dost heal aga●… who killest and revivest , bring●… even to hell and bringest back 〈◊〉 gain . 13. Our father 's hoped in th●… they trusted in thee , and tho●… didst deliver them . 14. They called upon thee , a●… were helped , they put their trust thee , and were not confounded . 15. O Lord , rebuke not us in thiue indignation , neither chasten us in thy heavy displeasure . 16. O remember not the sins and offences of our youth , but according to thy mercy think thou upon us , O Lord , for thy goodness . 17. Have mercy upon us , O Lord , for we are weak : O Lord , heal us for our bones are vexed . 18. And now in the vexation of our spirits , and the anguish of our fouls , we remember thee , and we cry unto thee , Hear , Lord , and have mercy . 19. For thine owne sake , and for thy Holy Names sake , incline thine ear and hear , O mercifull Lord. 20. For we doe not pour out our prayers before thy face , trusting in our own righteousness , but in thy great and manifold mercies . 21. Wash us thoroughly from our wickednesse , and cleanse us from our sins . 22. Turn thy face from our sins , and put out all our misdeeds . 23. Make us clean hearts , O God , and renew a right spirit within us . 24. Help us , O God of our salvation , for the glory of thy name : O deliver us , and be merciful unto our sins , for thy name sake . 25. The sacrifice of God is a troubled spirit : a broken and contrite heart , O God , shalt thou not despise . 26. O be favourable and gracious unto Sion : build thou the walls of Ierusalem . 27. So we that be thy people , and sheep of thy pasture , shall give thee thanks for ever : and will alwayes be shewing forth thy praise from generation to generation . Glory be to the Father , and to the Son , and to the holy Ghost . As it was in the beginning , is now , and ever shall be , world without end . Amen . Psalmes for Morning Prayer . Psal. 6. 31. 38. 39. For Evening Prayer . Psal. 90. 91. 102. 130. 149. For first Lesson read some one of these chapters . Ezra 9. Nehem. 9. Isai. 58. Joel 2 Ezek. 33. Or , Isai. 1. Jerem. 5. Jerem. 9. Ezek. 22. Micah 6. Or , Amos 4. Ezek. 14. I. HEar our voice , O Lord , out of thy holy Temple , let our complaint come before thee , let it enter even into thy eares Our heart is in heavinesse , O let 〈◊〉 make our Prayer unto thee in an acceptable time . Lord our iniquities are against us , our rebellions are many wherewith we have transgressed against thee : But we confess our wickednesses , and are sorry for our fins . Our confusion is daily before us , fearfulness and trembling are come upon us , and an horrible dread hath overwhelmed us , and it is thy great ●…rcy only that we are not consumed , for we have sinned , O Lord , we have transgressed and done wickedly , yea we have rebelled , and departed from thy precepts , and from thy Commandements . Innumerable troubles are come about us , our sins have taken hold upon us , that we are not able to look up , yea they are more in number then the hairs of our heads , and our hearts have failed us . O Lord , righteousness belongeth unto thee , but unto us confusion of face , because of all the offences we have committed against thee . Yet compassion and forgiveness is with thee , though we have rebelled against thee . O Lord , according to thy goodness , we beseech thee , let thine anger and thy wrath be turned away from us , and cause thy face to shine upon thy servants . Incline thine ears and hear , open thine eyes and behold our afflictions ; for we doe not present our supplications before thee , in our own righteousness , but for thy manifold and great mercies . We have sinned against heaven and against th●…e , and are no more worthy to be called thy Sons . Yet , O Lord , hear , O Lord forgive , ●…nsider and doe it , deferre not for thine own sake , O our God. Glory be to the Father , and to the Sonne , and to the holy Ghost : As it was in the beginning , is now , and ever shall be , world without end . Amen . II. HEar our prayers , O Lord , and hide not thy self from our Petitions , and hearken unto the words of our mouth , for strangers are risen up against us , and Tyrants , which have not God before their eyes , seek after our Souls . Cast us not away in the time of our weekness : for sake us not when our strength faileth us . O remember not our offences , but according to thy mercy think thou upon us for thy goodness . O turn thee unto us , and have mercy upon us : for we are desolate and in misery . The sorrows of our hearts are enlarged : O bring thou us out of all our troubles . Turn us , O God our Saviour , and let thine anger cease from us : send down from on high and deliver us , take us out of these many waters . Why art thou absent from us so long ? why is thy wrath so hot against the sheep of thy pasture ? Wherefore hidest thou thy face , and forgettest our misery and trouble ? for our soul is brought low unto the dust , our belly cleaveth to the ground . Look upon our adversity and misery : and forgive us all our sins . Arise , O Lord , and help us , and deliver us for thy mercy sake : so sall it be known that it is thy hand , and that thou Lord hast done it . Glory be to the Father , and to the Sonne , and to the Holy Ghost . As it was in the beginning , is now and ever shall be , world without end . Amen . III. VVE will cry unto the Lord with our voyce , yea even unto God will we cry with our voyce , and he shall hearken unto us . For the Lord is gracious and long-suffering , and of great mercy to them that call upon him . The Lord is nigh unto all them that be of a contrite heart , and will save such as are of an humble ●…irit . And now , Lord , what is our hope ? truly our hope is even in thee ; For our Fathers hoped in thee , they trusted in thee , and thou did'st deliver them ; they called upon thee and were holpen , they put their trust in thee , and were not confounded . The Lord will be a defence for the oppressed , even a refuge in due time of trouble : and they that know thy name will put their trust in thee , for thou Lord never failest them that seek thee . The merciful goodness of the Lord endureth for ever and ever , upon them that fear him : and his righteousness upon Childrens Children ; even upon such as keep his Covenant , and think upon his Commandments to doe them . Thou therefore that art a Saviour to all that trust in thee , thou that upholdest all such as are falling , and liftest up such as be down , thou that healest the broken in heart , and givest medicine to heal their sickness , thou that art the Father of mercy and God of all consolation , that art comfort to the sad , and strength to the weak , hear thy servants , we beseech thee , look down from Heaven , behold and visit us with thy salvation . Glory be to the Father , and to the S●… , and to the Holy Ghost : As it was in the beginning , is now ●…d ever shall be , world without end Amen . After the Second Lesson , Psal. 51. All kneeling . 1. HAve mercy upon me , O God , after thy great goodness ; according to the multitude of thy mercies doe away mine offences . 2. Wash me throughly from my wickedness , and cleanse me from my sin . 3. For I acknowledg my faults , and my sin is ever before me . 4. Against thee onely have I sinned , and done this evil in thy sight ; that thou mightest be justified in thy saying , and clear when thou art judged . 5. Behold I was shapen in wickedness , and in sin hath my mother conceived me . 6. But lo●… , thou requirest truth in the inward parts , and shalt make me to understand wisdome secretly . 7. Thou shalt purge me with Hysope , and I shall be cleane : Thou shalt wash me , and I shall be whiter than Snow . 8. Thou shalt make me hear of joy and gladnesse , that the bones which thou hast broken may rejoyce . 9. Turne thy face from my sins , and put out all my misdeed●… 10. Make me a clean heart , O God , and renew a right spirit within me . 11. Cast me not away from thy presence , and take n●… thy Holy Spirit from me . 12. O give me the comfort of t●… help again ; and stablish me with t●… free spirit . 13. Then shall I teach th●… wayes unto the wicked ; and sinners shal be converted unto th●… 14. Deliver me from blood-guiltinesse , O God , thou that 〈◊〉 the God of my health ; and 〈◊〉 tongue shall sing of thy righteousnesse . 15. Thou shalt open my lips , O Lord , and my mouth shall shew thy praise . 16. For thou desirest no sacrifice , else would I give it thee ; but thou delightest not in burnt offerings . 17. The sacrifice of God is a troubled spirit : A broken and a contrite heart , O God , shalt thou not despise . 18. O be favourable and gracious unto Sion ; build thou the walls of Jerusalem . 19. Then shalt thou be pleased with the sacrifice of righteousness , with the burnt offerings and oblations : Then shall they offer young bullocks upon thine Altar . Glory be to the Father , &c. As it was in the beginning , &c. Lord have mercy upon us . Christ have mercy upon us . Lord have mercy upon us . Our Father which art in heaven , &c. Minister , O Lord , save thy servants . Answer , Which put their tru●… in thee . Min. Send unto them help fro●… above . Answ. And evermore mightily defend them . Min. Help us , O God , our Savio●… Answ. And for the glory 〈◊〉 thy names sake deliver us , b●… mercifull unto us sinners , fo●… thy names sake . Min. O Lord , hear our prayer . Ans. And let our cry come unt●… thee . Let us pray . O Lord , we beseech thee , mercifully hear our prayers , and spare all those which confess their sins unto thee ; that they ( whose consciences by sin are accused ) by thy mercifull pardon may be absolved , thorough Christ our Lord , Amen . O Most mighty God and mercifull Father , which hast compassion of all men , and hatest nothing that thou hast made ; which wouldest not the death of a sinner , but that he should rather turn from sin and be saved : Mercifully forgive us our trespasses ; receive and comfort us which he grieved and wearied with the burthen of our sins . Thy property is to have mercy , to thee only it appertaineth to forgive sins . Spare us therefore , O Lord , spare thy people whom thou hast redeemed ; Enter not into judgement with thy Servants , which be vile earth , and miserable sinners ; but so turn thine ire from us , which meekly knowledge our vileness , and truly repent us of our faults ; so make hast to help us in this world , that we may ever live with thee in the world to come , through Jesus Christ our Lord , Amen . Then shall the people say thi●… that followeth , after the Minister . TUrn thou us , O good Lord , a●… so shall we be turned ; be favo●… rable , O Lord , be favourable to t●… people , which turn to thee , in weepi●… fasting and praying : For thou art mercifull God , full of Compassion , l●… suffering , and of great pity . Thou sp●… rest ▪ when we deserve punishment , 〈◊〉 in thy wrath thinkest upon mercy●… Spare thy people , good Lord , sp●… them , and let not thine heritage be brought to confusion . Hear us , O Lord , for thy mercy is great , and after the multitude of thy mercies look upon us . I. O Most mercifull and gracious Lord , we wretched and miserable sinners , humbly beseech thee in mercy and compassion to behold our great afflictions ; for thy wrath is gone out , and thine indignation is kindled against us : We confesse , O Lord , that thy ●…udgements are just , for we have multiplied our transgressions like the sand of the Sea ; and the cry of them hath been so great , that it hath pierced the heavens , and called for vengeance against us : But we beseech thee , O Lord , forget not thou to be gracious , and shut not up thy loving kindnesse in displeasure ; turn thee again and be mercifull unto thy Servants . Help us , O God of our salvation , for the glory of thy name ; O deliver us , and be mercifull unto our sinnes for thy names sake . Take thy [ sword ] and all other judgements from us , that we be not consumed by the means of thy heavy hand upon our sins . O satisfie us with thy mercy , and that soon ; so shall we that be thy people , and sheep of thy pasture , give thee thanks for ever , and will alwayes be shewing forth thy praise from generation to generation . Grant this , O mercifull Father , we beseech thee , for Jesus Christ his sake , our onely Saviour and Redeemer , Amen . II. OEternal God and most gracious Father , we confesse th●… by our manifold transgressions , we have deserv'd whatsoever thy Law hath threatned against sinners : Our contempt of thy Divine Service is great , and we hear thy Word , but obey it not . Our charity to our Neighbour is cold , and our disobedience abounds . Religion is with many of us , as in too many places besides , made but a pretence for other ends , then thy service ; and there hath been little or no care among us , to keep Truth and Peace together , for the preserving of both Church and State. Forgive us , O Lord , forgive us these , and all other our grievous sins . Send us light in our understandings , readiness and obedience in our wils , discretion in our words and actions , true , serious , and loyal endeavours for the peace and prosperity of our Ierusalem , the unity and glory of this Church and State ; that we may love it , and prosper in it , that we may be guided by thy grace in this life , and received to thy glory in the life to come , through Jesus Christ our Lord , Amen . III. GRant we beseech thee . Almighty God , that we which for our evill deeds , and our great unthankfulness are worthily punished ; by the comfort of thy grace may mercifully be relieved , through our Lord Jesus Christ , Amen . IV. ALmighty and most mercifull Father , who for our many and grievous sins ( those especially which we have committed since our last solemn Humiliation before thee ) mightest most justly have cut us off , but in the multitude of thy mercies hast hitherto spared us : Accept we most heartily beseech thee , our unfeigned sorrow for all our former transgressions ; and grant we may never so presume of thy mercy , as to despise the riches of thy goodnesse : But that thy forbearance and long suffering may lead us to repentance , and amendment of our sinfull lives , to thy honour and glory , and our eternal salvation at the last day , through Jesus Christ our Lord , Amen . V. ALmighty and everlasting God , which hatest nothing that thou hast made , and doest forgive the sins of them that be penitent : Create and make in us new and contrite hearts , that we worthily lamenting our sins , and acknowledging our wretchednes , may obtain of thee , the God of all mercy , perfect remission and forgiveness , through Jesus Christ. VI. GRant Lord , we beseech thee , that the course of this world may be so ordered by thy governance , that thy Church may joyfully serve thee in all godly quietness , through Jesus Christ , Amen . VII . ALmighty and Everlasting God , mercifully look upon our infirmities and miseries , and in all our dangers and necessities , stretch forth thy right hand to help and defend us , through Christ our Lord , Amen . VIII . O Lord , we beseech thee , favourably to hear the prayers of thy people , that we , which are justly punished for our offences , may be mercifully delivered by thy goodness , for the glory of thy name , through Jesus Christ our Saviour , who liveth , &c. Let us pray for the whole state of Christs holy Catholick Church , particularly of our distressed Mother , the afflicted Church of England . O Lord God of thine inheritance , who conveyest many blessings to the children of men , by the prayer and Ministery of thy Church , let our prayers obtain of thee mercies and deliverances for her . O Lord , thou hast planted thy Church in the humility , and poverty , and death of thy Sonne ; thou hast watered it with the blood of thy Apostles and Martyrs ; thou hast made it flourish and spread forth its branches , by the warmth and heat , and graces of thy Holy Spirit ; and hast according to thy promise , still preserved it in the midst of all enmities and disadvantages . Thy Lawes and righteous Commandments have been a scorne and derision to Iews and Gentiles ; the flesh of thy servants hath been meat for the beasts of the land ; And still she wears the purple robe of mockery , and the crown of thorns , which at first she took from the head and side of her dearest Lord. At last , O Lord , be gracious unto thine inheritance ; help us , O God of our salvation , for the glory of thy name ; let not thine enemies devoure the Church , and lay wast her dwelling places : Be mercifull unto our sins , preserve all those that by malice of their enemies are appointed to death , or prison , or any other misery . Let us still enjoy the freedome of thy Gospel , the food of thy Word , the sweet refreshings of thy Sacraments , publick Communions in thy Church , and all the benefits of the society of Saints ; and let not our sins cause thee to remove the Candlestick from us . But make thy people and the sheep of thy pasture secure and glad in thy salvation ; that we may shew forth thy praise in this world , and in the world to come , through Iesus Christ our Lord , Amen . O Thou Shepherd of Israel , thou that sittest upon the Cherubims , stir up thy strength and come and help thy people that prayeth unto thee for mercy and Protection . Thou hast made Affliction the portion of thy children in this life , thou feedest them with the bread of tears , and givest them plenteousness of tears to drink ; Yet be pleased to shew the light of thy countenance upon us , to lighten our darknesses , to relieve our miseries , to heale our sicknesses ; and let not thy Church become a strife unto her Neighbours , but reunite her Divisions , and make her not a prey to them that would devoure her , and then laugh her to scorn . O Lord , hedge her about with thy mercies , with the custody of Angels , with the Patronage of Kings and Princes , with the hearts and hands of Nobles , and the defence 〈◊〉 the whole secular Arm , least the wil●… Beasts of the field pluck off 〈◊〉 Grapes , destroy the Vintage , a●… root up the Vine it self : but let 〈◊〉 so flourish under the beams of thy fa vour and providence , that it may 〈◊〉 root , and spread and fill all lands that the name of the man of thy rig●… hand , the God and man Christ Ies●… may be glorified , thy Church enlarg●… and defended , and we blessed with 〈◊〉 health and salvation : Grant this , O Lord , for Iesus Christ his sake , our onely Saviour and Redeemer . Amen . O Saviour of the world , save us , which by thy Cross and precious blood hast redeemed us , help us we beseech thee , help this ●…eeding Church , O thou God of our salvation . Though thou hast no●… a long ti●… giuen Satan and his instruments power 〈◊〉 all that she hath , yet , O Lord , spare her life : Let there be still a re●…nant left to praise thee , And when by these sharp trials thou hast vindicated her integrity , be pleased to blesse her , as thou didst Job ' s latter end , by giving her a double portion of all reall advantages And though thou hast now violently removed thy . Tabernacle , yet , O Lord , let not one pin of it be lost : But erect it again amongst us in the wonted order and beauty , for thy goodnesse sake , for thy mer●… sake , for thy Son Christ Iesus sake , ●…ur onely Lord and Saviour , Amen . O Lord , which dost teach us that all our doings without charity are nothing worth ; send thy holy Ghost , & poure into our hearts that most excellent gift of charity , the very bond of peace and all virtues ; without whic●… whosoever liveth is counted dea●… before thee . Grant this for thine onely Son Jesus Christ's sake . The Conclusion . THe Almighty Lord , which is a most strong tower to all●… them that put their trust in him ; to whom all things in Heaven , i●… earth , and under the earth , do●… bow and obey , be now and evermore our defence . The defence of this afflicted Church : The defence of these di●…cted Realmes : The defence of all ●…ch who do , or suffer for the testimony ●…f a good Conscience : The defence of ●…e blessed and holy offices of our Mo●…r the ●…hurch : The defence of this ●…nd all other congregations that meet ●…gether in thy holy fear : The defence 〈◊〉 our dear relations , both at home ●…nd abroad : The defence of our ●…n persons : The defence of our souls , ●…dies and estates . And make us all to know and ●…el , that there is no other name ●…nder heaven given unto man , 〈◊〉 whom , and through whom , we ●…ay receive re-establishment in our ●…eligion , restauration of our Li●…rties , reconciliation with thee ●…r God , together with peace and ●…fety among men , felicity here , ●…d salvation hereafter , but one●… the name of our Lord Iesus ●…rist . To whom with the●… , O Father and the blessed spirit , 〈◊〉 ascribed , as i●… most due , all H●… nour , and Glory , Praise Might , Majesty , Dominio●… and Adoration of all A●…gels , of all Men , and of 〈◊〉 Creatures , now and for 〈◊〉 Amen , Amen . A FORME OF Prayer FOR the Thirtieth of Ianuary . A form of Prayer for the 30th of January . Preface to be read standing . 1. RIghteous art thou O Lord , when I plead with thee , yet let me talke with thee of thy judgments ; where●…ore doth the way of the wicked ●…rosper ? wherefore are all they ●…appy , that deal very treacher●…usly ? 2. Thou bast planted them , yea , ●…ey grow and bring forth fruit : ●…ou art neare in their lips , and ●…rre from their reines , where●…re holdest thou thy tongue , ●…ile the wicked devoureth the man that is more righteous th●…●…e ? 3. They have condemned an●… killed the Just , and he doth no●… refist them : 4. They make a man an offend●… for a word , and lay snares for him , that repro●…eth th●…m in the gate , 〈◊〉 turn aside the Iust for a thing of nought . 5. They say , let us lay w●… for blood , let us lurke privily fo●… the Innocent blood , 〈◊〉 〈◊〉 cause ; we shall find●… 〈◊〉 substance ; we shall 〈◊〉 〈◊〉 〈◊〉 ●…es with spoile : 6. Wherefore they 〈◊〉 their Net , and burn Iucense 〈◊〉 their Dr●…gg ; because by it . thei●… p●…tion is fat , and their ●…eat plen●…●…s . 7. Art not thou from everlasting , my Lord , my God , my holy one ? O Lord , thou hast 〈◊〉 them for Judgment : 〈◊〉 mighty God , thou hast establi●…ed them for Correction . 8. But thoug●… the righteous be prevented by death , yet shall he be at rest . 9. For his soule pleased the Lord ; therefore he hath hasted to take him from among the wicked . 10. In the sight of the unwise they seemed to die , and their departure is taken for misery , and their going from us for utter destruction ; but they are in peace . 11. For though they be punished in the sight of men , yet is their reward full of immortality 12. And after a little chastenlug they shall be greatly rewarded , for God hath proved them , and found them worthy for himself . 13. As Gold in the fire , hath he tried them , and received them as a burnt offering . 14. Blessed are the dead , which die in the Lord , for they rest from their labours , and their works follow them . 15. For if we have been planted with him in the likenesse of his death we shall also be in the likenesse of his resurrection . 16. O our God , we are ashamed , and blush to lift up our faces to thee ; for our iniquities are increased over our beads , and our trespasse is gone up to Heaven ; since the dayes of our Fathers , have we been in a great trespasse , unto this day ; and for our Iniquities have we , our Kings , and our Priests , been delivered to the sword , to captivity , to a spoil ; and to confusion of face , as it is this day . 17. What shall we say , or how shall we clear our selves ? God hath found out the Iniquity of his Servants : We have transgressed , and rebelled ; thou hast not pardoned . 18. Thou hast covered with anger , and persecuted us , thou hast slain , and not pittied . 19. The Lord hath kindled a fire in Zion , and it hath devoured the foundations thereof . 20. For the sins of her Prophets , and her Priests , that have shed the blood of the Iust , in the midst of her . 21. And now , O Lord , thou art most Just in all that is come upon us ; for thou hast done right but we have done wickedly . 22. Behold we are before thee in our trespasse , for we cannot stand before thee because of this . 23. O Lord , though our iniquities testifie against us , yet do thou it for thy names sake , for we have sinned against thee . 24. Be not wrath very sore , neither remember iniquity for ever . 25. Be mercifull , O Lord , to thy people , whom thou hast redeemed , and lay not innocent blood to the charge of thy people . 26. Deliver us from bloud-guiltiness thou God of our health , and our tongue shall sing of thy righteousness . Glory be to the Father , and to the Son , and to the holy Ghost . As it was in the beginning , is now and ever shall be , world without end : Amen . O come let us worship , let us bumble our selves , let us fall low , and kneel before the Lord our Maker . Then this General Confession to be said , All kneeling . OThou Judge Eternall , we the sinfullest of all the sons of men , that have abused thy Mercies , provoked thy Judgements , unsheathed thy glittering Sword , forced all the Arrows and Darts of thy Quiver , and with our multiplied abominable crying sins , brought down a desolation on a most pleasant Land ( that former delight of thine ) the glory of all Lands . We , that after thy wrath was poured out upon us , have yet further encreased our sins , as thou hast encreased the weight and number of thy Judgements upon us ; walked most unprofitably and obdurately under all thy disciplines and visitations ; suffered all thy pretious methods of reducing us ( thine admonitions and thy ●…ripes ) to be utterly lost and ●…ate amongst us , brought down a blast & mildew upon all that has been undertaken to repair our breaches , & reduce our peace . We do now at length , in the remorse and bitterness of our souls , desire to cast our selves down upon the ground before thee , to confess and acknowledg thy patience and long-suffering , that we have not been under the sharpest of thy displeasures ; and to adore thy goodness , whatsoever becomes of us , though it be in the shame , and confusion , and condemnation , both of our bodies and soules . Lord ! this is the mildest that we have reason to expect from thy Justice , in retribution to our sinnes : And whatever is lesse then this , whatsoever the bitterness of our cup be in this life , though thou shouldest cast us into the place of Dragons , give us to drink of the Wine of astonishment , the most stupifying deadly potion , number us all to the sword , pour out thy fire and brimstone upon us : Yet if by thus chastizing of us here , thou please to rescue us from that sadder doom , of being condemned with the world , this is a most inestimable mercy of thine , beyond all that we have ( hitherto ) so unworthily enjoyed . Lord ! we desire , and profess , to acquit thy Justice in thy proceedings , to adore the bounty of thy Goodness and patience towards us , that we have not , long ago , been as Admah and Zeboim , as Sodom and Gomorrah , that we have this day liberty to approach th●… Lord ! that it may yet be t●… good pleasure , to come home 〈◊〉 every one of our soules , to strike our hearts , to break up these fallow grounds of ours , that all th●… pretious seed be no longer 〈◊〉 cast away amongst thornes : And by the power of thy mighty , controuling , convincing Spirit , that thou wouldest once subdue all the resistances of our spirits against this most reasonable motion of humiliation within us . Lord , this is the one earne●… desire of our souls , that hath ca●… us low ( this day ) before thy foo●… stool , with cries , and tears , & earnest groans , that thou wouldst have this mercy upon us , that thou wouldest thus powerfully reveal thy self unto us , who hast thus long smitten and importunately called unto us ; that being at last returnd unto thee , in weeping , fasting and mourning , and renting of our hearts ; we might be capable of thy returns to us , of the further impressions of thy grace , and never more contradict or quench , or grieve that spirit of thine , which hath thus long contended and wrestled with us ; that so it may be seasonable with thee , to give us the comfort of thy help again , and the confidence to approach thy presence , to praise that Majesty , which hath not cast out our prayer , nor turned his mercy from us ; to whom be all honour , power , glory and praise , now and for ever , Amen . O LORD , the great and dreadfull God , keeping Covenant and mercy to them that love thee , and to them that keep thy Commandments , we have finned with our forefathers ; We our Kings , our Priests , our Nobles , and all the People of this Land , and have Rebelled , ev●… by departing from thy Precepts and thy judgements . BY our impious and godlesse thoughts of thee , our confidences in the Arm of Flesh , by placing our affections too much upon earthly things , by neglecting to love and delight in thee , by presuming of thy mercies , and yet continuing in our sin●… we have provoked and Rebelled against thee : O Lord , righteousnesse belongs unto thee , but unto us confusion of face , as at this day . By our want of Reverence to thy Service , not considering the awfulness of thy presence , and that honour due to thee in thy house ; by our formall and hypocritical worship ; by open prophanation and sacriledge , by shews and pretences of piety to cover our worldly and wicked designes , we have provoked and rebelled against thee : O Lord , righteousnesse belongs unto thee , but unto us confusion of face , as at this day . By vain and rash Oaths , blasphemies and perjuries , especially our careless breaches of Oaths made to our Soveraign , forgeting that such are the Oaths of God , and that thou thy self in a more especiall manner , art a strict avenger of them ; by our execrations of our selves , our Brethren , and our Enemies , we have provoked and rebelled against thee : O Lord , righteousnes belongs unto thee , but unto us confusion of face , as at this day . By undervaluing thy publick Service , and neglecting to bea●… a part in it ; by mispending o●… that time , either there or elsewhere , in wanton or worldly thoughts and imployments , and not keeping the spiritual Sabboth unto thee , in serving th●… truly all the dayes of our life ; by not duely observing the times of Festivity , or Fasting , appointed by just Authority , according to the example of thy people in all ages , we have provoked and rebelled against thee : O Lord , righteousnesse belongs unto thee , but unto us confusion of face , as at this day . By not duely acknowledging thine Ordinance and Authority in the persons of our Superiours ; by speaking evill of Dignities , and reviling the Rulers of thy People , by groundless jealousies and suspitions , misjudging and censuring their actions ; and at last proceeding to that highest and horrid pitch of violation of that Image of thine imprinted on them : By being as a People that strive with their Priests ; by not obeying them that have the rule over us , and not submitting ourselves to them , who by thy Appointment watch over our souls ; by neglecting the care of those committed to our charge , not correcting those sins which have cryed loud for exemplary punishment , We have provoked and rebelled against thee . O Lord , righteousness belongs unto thee , but unto us confusion of face , as at this day . By rash anger , malice , hatred , and revenge , and the bloody effects thereof ; by uncharitable contentions and divisions , factions and animosities ; by cruelty and unmercifulness , and communicating in the sins of blood ; We have provoked and rebelled against thee . O Lord , righteousness belongs unto thee , but unto us confusion of face , as at this day . By the manifold sins of uncleannesse , by seeking or not avoiding the occasions thereof , by idlenesse , intemperance and drunkennesse , by immodest words and gestures , by our shamelesse boasting , or not blushing at those sins . We have provoked and rebelled against thee ; O Lord , righteousness belongs unto thee , but unto us confusion of face , as at this day . By Thefts , Rapines , and Oppressions , scandalizing thereby the Honour and Justice of a good Cause , by vexatious suites so much practised and countenanced , by exactions , by unjust gains in bargaining , by defrauding the labourer of his hire , by want of due care in expending what we have , and a good conscience in acquiring more , We have provoked and rebelled against thee ; O Lord , righteousness belongs unto thee , but unto us confusion of face , as at this day . By lying , detraction and contumely , by endeavouring to advantage a good Cause by falshood and unjust means ; by censuring and rash judgments ; by false Witnesse and perverting the course of Justice , we have provoked and rebelled against thee . O Lord , righteousness belongs unto thee , but unto us confusion of face , as at this day . By desire of change , and uncontentednesse in our Estates ; by giving ourselves over to lustfull , covetous and inordinate affections ; by desiring Peace not so much for thine honour or the publique good , as the satisfaction of our own private lusts ; by neglecting acts of Charity , and doing as we would be done to ; and not doing our duty in that state of life unto which it hath pleased thee to call us . We have provoked and rebelled against thee . O Lord , righteousness belongs unto thee , but unto us confusion of face , as at this day . By our want and neglect of those necessary Christian duties , of humiliation and godly sorrow for sins , of due indignation and revenge upon ourselves for them ; of confessing and forsaking , of restitution and satisfaction to others , and by not bringing forth fruits worthy of repentance , we have provoked and rebelled against thee : O Lord , righteousnesse belongs unto thee , but unto us confusion of face , as at this day . By impatience under thy correcting hand , by not endeavouring our amendment by it , in reflecting upon our own sins as the Causes of it , by despising thy chastisements , in not rejoycing in tribulations , and not glorifying thee , that hast counted us worthy to suffer for righteousnesse sake , We have provoked and rebelled against thee . O Lord , righteousness belongs unto thee , but unto us confusion of face , as at this day . By fretting ourselves , because of the ungodly , and being envious against the evill doers ; by not loving our enemies , not blessing them that curse us , not doing good to them that hate us , nor praying for those that despightfully use us , and persecute us , We have provoked and rebelled against thee ; O Lord , righteousness belongs unto thee , but unto us confusion of face , as at this day . By presuming to do evill that good may come thereon ; by placing piety in opinion , by straining at Gnats and swallowing of Camels , in scrupling at things indifferent , and making no conscience of known sins , we have provoked and rebelled against thee ; O Lord , righteousnesse belongs unto thee , but unto us confusion of face , as at this day . By running into open prophanesse , under colour of avoiding superstition ; by guiding our conscience by humours and fancies , and not by the certain rules of thy Law ; by having itching ears , and heaping to our selves teachers , and by having mens persons in admiration , because of advantage ; We have provoked and rebelled against thee : O Lord , righteousness belongs unto thee , but unto us confusion of face , as at this day . Who can tell , how oft he offendeth ; O cleanse thou us from these , and from our secret sins . Try us , O good God , and search the ground of our hearts , prove us , and examine our thoughts , and look well if th●…re be any other way of wickednesse in us , and lead us in the way everlasting . A Prayer for forgiveness . O Almighty and most mercifull Father , who art the Lord God , mercifull and gracious , long-suffering and abundant in goodnesse and truth , keeping mercy for thousands , and forgiving iniquity , transgressions and sins . Look down upon us with thy compassionate eyes , who are here before thee , in the bitternesse of our soules , and doe now with troubled spirits , with broken and with contrite hearts , most humbly beg pardon for these multitudes of our offences . Look , we humbly beseech thee , upon the blood of thy sonne which speaks better things then that of Abell ; for his sake spare us , Lord , spare thy people , that these sins rise not up against us : for his passions sake expose us not for a prey to their cruell hands , who would both devoure and deride us . R. Spare us , Lord , spare thy people , for the glory of thy name ; O deliver us , and be mercifull to all these our sins , through Iesus Christ our Lord , Amen . OUr Father which art in heaven , hallowed be thy name . Thy kingdome come . Thy will be done in earth , as it is in heaven . Give us this day our daily ly bread . And forgive us our trespasses , as we forgive them that trespasse against us . And lead us not into temptation : but deliver us from evill . Amen . O Lord open thou our lips . And our mouth shall shew forth thy praise . Glory be to the Father , and to the Son , and to the holy Ghost . As it was in the beginning , is now and ever shall be , world without end : Amen . LAMENTATIONS out of Jeremy the Prophet . LOok down , O LORD , in the Bowels of thy pitty , and lend a tender ear unto the voice of our Lamentations . Our Adversaries are the chief , our enemies prosper : For thou hast afflicted us for the multitude of our transgressions : The Crown is fallen from the head , wo unto us , that we have sinned . O Lord , behold our afflictions , for the Enemy hath magnified himself . The Adversary hath spread out his hand upon all our pleasant things ; they have entred into , and have prophaned thy sanctuaries : They have seen us low , and they have mocked at our Sabboaths , our solemn feasts are become their scorn , and our devotions their derision . O Lord , behold our afflictions , for the Enemy hath magnified himself . Thou art become our Enemy , thou hast increased among us Mourning and Lamentation , because thou hast despised in the indignation of thine anger both the King , and the Priest. See , O Lord , and consider , for we are become very vile . All our people sigh . The yoak of our transgressions is bound by thy hand , they are wreathed and come up upon our necks , thou hast made our strength to faile , thou hast delivered it into their hands , from whom we are not able to rise up Thou hast troden us as in a Winepresse ; our enemies heare our trouble , and they are glad thou hast done it . Behold , O Lord , for we are in distresse : Our bowels are troubled , our heart is turned within us ; for we have grievously Rebelled , abroad the sword devoureth , at home there is 〈◊〉 death . Our enemies have opened their mouth against us , they hiss and they gnash their Teeth , they say , We have swallowed them up ; certainly , this is the day that we looked for , we have found , we have seen it . Thus are we in derision all the day long , Wee are become their Song , and their Musick . O Lord , behold our afflictions , f●… the enemy hath magnified himself . They have cryed unto us , depart ye , ye are unclean , depart , depart ; touch not ; yea , the●… men have said , they shall no more so●…ourn here . O Lord , behold our afflictions , for the enemy hath magnified himself . The breath of our Nostrils , the Anointed of the Lord is taken in their pits , and slaughtered by their hands ; of whom yet we said , under his shadow we shall live among the midst of these sad distractions . O Lord , behold this , and behold our afflictions , for the enemy hath very highly magnified himself . Thus do we call to minde our afflictions , and our miseries , the Wormwood and the Gall , our souls have them in remembrace , and they are humbled in us , and therefore have we hope . It is of the Lords mercy that we are not consumed , because his compassions faile not . They are new every morning , great is his faithfulnesse . For the Lord will not cast off for ever ; but though he cause grief , yet will he have compassion according to the multitude of his Mercies . For he doth not afflict willingly , nor grieve the children of men . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is no●… and ever shall be , world without end ▪ Amen . The Psalms for the Day 7. 10. 22. 37. First Lesson , 2 Chron. 35. from 〈◊〉 20. ad fin . Lament . 5. Zac●… 12. v. 10. ad finem . A Form Collected out of the Psalms . I. HEar our voice , O Lord , out of thy holy Temple , let our complaint come before thee , let it enter even into thy ears . Our heart is in heavinesse , O let us make our Prayer unto thee in an acceptable time . Lord , our iniquities are against us , our rebellions are many wherewith we have transgressed against thee : But we confess our wickednesses , and are sorry for our sins . Our confusion is daily before us , fearfulness and trembling are come upon us , and an horrible dread hath overwhelmed us , and it is thy great mercy onely that we are not consumed , for we have sinned , O Lord , we have transgressed and done wickedly , yea , we have rebelled , and departed from thy precepts , and from thy Commandements . Innumerable troubles are come about us , our sins have taken hold upon us , that we are not able to look up , yea , they are more in number then the hairs of our heads , and our hearts have failed us . O Lord , righteousnesse belongeth unto thee , but unto us confusion of face , because of all the offences we have committed against thee . Yet compassion and forgivenesse is with thee , though we have rebelled against thee . O Lord , according to thy goodnesse , we beseech thee , let thine anger and thy wrath be turned away from us , and cause thy face to shine upon thy servants . Incline thine ears and hear , open thine eyes and behold our afflictions , for we doe not present our supplications before thee , in our own righteousness , but for thy manifold and great mercies . We have sinned against heaven and against thee , and are no more worthy to be called thy Sons . Yet , O Lord , hear O Lord , forgive , consider and doe it , deferre not for thine own sake , O our God. Glory be to the Father , and to the Sonne , and to the holy Ghost : As it was in the beginning , is now , a●…d ever shall be , world without end , Amen . II. HEar our prayers , O Lord , and hide not thy self from our Petitions , and hearken unto the words of our mouth , for strangers are risen up against us , and Tyrants , which have not God before their eyes , seek after our Souls . Cast us not away in the time of our weaknesse : forsake us not when our strength faileth us . O remember not our offences , but according to thy mercy think thou upon us for thy goodness . O turn thee unto us , and have mercy upon us : for we are desolate and in misery . The sorrows of our hearts are enlarged : O bring thou us out of all our troubles . Turn us , O God our Saviour , and let thine anger cease from us : send down from on high and deliver us , take us out of these many waters . Why art thou absent from us so long ? why is thy wrath so hot against the sheep of thy pasture ? Wherefore hidest thou thy face , and forgettest our misery and trouble ? for our soul is brought low unto the dust , our belly cleaveth to the ground Look upon our adversity and misery : and forgive us all our sins . Arise , O Lord , and help us , and deliver us for thy mercy sake : so shall it be known that it is thy hand , and that thou Lord hast done it . Glory be to the Father , and to the Sonne , and to the Holy Ghost . As it was in the beginning , is now and ever shall be , world without end , Amen . III. WE will cry unto the Lord with our voice ; yea , even unto God will we cry with our voice , and he shall hearken unto us . For the Lord is gracious and long-suffering , and of great mercy to them that call upon him . The Lord is nigh unto all them that be of a contrite heart , and will save such as are of an humble spirit . And now , Lord , what is our hope ? truly our hope is even in thee ; For our Fathers hoped in thee they trusted in thee , and thou di●… deliver them ; they called upon thee and were holpen , they put their tr●… in thee , and were not confounded . The Lord will be a defence for the oppressed , even a refuge in due time of trouble : and they that know thy name will p●… their trust in thee , for thou Lord never failest them that seek thee . The mercifull goodness of the Lord endureth for ever and ever , up●… them that fear him : and his righteousness upon Childrens Children ; even upon such as keep his Cove●… , and think upon his Command●… to do them . Thou therefore that art a Saviour to all that trust in thee , thou that upholdest all such as are falling , and liftest up such as be down , thou that healest the broken in heart , and givest medicine to heale their sicknesse , thou that art the Father of mercy and God of all consolation , that art comfort to the sad , and strength to the weak , hear thy servants , we beseech thee , look down from Heaven , behold and visite us with thy salvation . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now and ever shall be , world without end , Amen . The second Lesson , appointed by the Calendar of the Church , for the 30th . of January , throughout all time , is the 27. Chapter of the Gospel according to St. Matthew . GIve the King thy judgements , O God. The Lord hear him in the day of trouble : the name of the God of Iacob defend him . Send him help from his Sanctuary : and strengthen him out of Sion . Let the King rejoyce in thy strength , O Lord : let him be exceeding glad of thy salvation . Grant him his hearts desire , and deny him not the request of his lips . [ O Lord , gird him with strength into the battaile : throw down his Enemies under him . Make them to turn their backs upon him : and disperse them that hate him . ] Deliver him from the strivings of his people . Deliver him from his cruell Enemies , and set him up above his adversaries ; thou shalt rid him from the wicked man : and why ? because the King putteth his trust in the Lord , and in the mercy of the most high , he shall not miscarry . Some put their trust in Charriots , and some in horses , but we will remember the name of the Lord our God. Save Lord , and hear us , O King of Heaven , when we call upon thee . Be thou exalted in thine own strength : so will we sing and praise thy power . Glory be to the Father , and to the Sonne , and to the Hol●… Ghost . As it was in the beginning , is no●… and ever shall be , world without end ▪ Amen . V. O Lord God , that doest build●… up Hierusalem , and gather together the outcasts of Israel . Wherefore art thou absent so long●… Why is thy wrath so hot against t●… sheep of thy pasture ? O think upon thy Congregation : whom thou hast purchased and redeemed of old . Think upon the tribe of thine inheritance : and mount Sion , where thou hast dwelt . Lift up thy Feet , and disperse all those our Enemies : which have done evill in thy sanctuary . For they have broken down the carved work thereof with Axes and Hammers : they have defiled the ●…welling places of thy name , yea , they ●…aid in their hearts , let us make ha●…ock of them altogether . O God , how long shall the Adversary doe this dishonour ? ●…ow long shall the Enemy blas●…heme thy name , for ever ? Why withdrawest thou thy hand , ●…hy pluckest not thou thy right hand ●…ut of thy bosome to scatter the ene●…y ? Arise , O God , maintain thine ●…wn cause : Remember how the foolish man blasphemes thee daily . Forget not the voice of thine Enemies : the presumption of them that ●…ate thee encreaseth ever more and more . Glory be to the Father , and to the Sonne , and to the Holy Ghost : As it was in the beginning , is now and ever shall be , world without end , Amen . The Creed . I Believe in God the Fath●… Almighty , maker of heave●… and earth : and in Jesu●… Christ his onely Son our Lord●… which was con●…eived by the holy Ghost , born of the Virgin M●…ry , suffered under Ponce Pilat●… was crucified , dead and buried , he descended into Hell , the third day he rose again from the dead , he ascended into heaven , and fitteth on the right hand o●… God the Father Almighty : from thence he shall come , to judge the quick and the dead . I believe in the holy Ghost , the holy Catholike Church , the Communion of Saints , the forgivenesse of fins , the resurrection of the body , and the life everlasting , Amen . Let us Pray . The Lord be with you . And with thy spirit . Lord have mercy upon us . Christ have mercy upon us . Lord have mercy upon us . OUr Father which art in heaven , hallowed be thy name . Thy kingdome come . Thy will be done in earth , as it is in heaven . Give us this day our daily bread . And forgive us our trespasses , as we forgive them that trespasse against us . And lead us not into temptation : but deliver us from evill , Amen . O Thou most mighty Creator and wise Ruler of all things , who hast reserved the disposall of all events to thine own all-seeing Wisdome , and never permittest any thing to be done by the malice of men , or Devils , but what thou discernest absolutely most usefull and profitable for thy Servants . Thou who a●… good beyond all that we can judge or chuse , even when thy judgements are most terrible and astonishing ; We thy sinfull creatures , do here prostrate our souls before thee , desiring to adore and tremble at thy presence , to admire the finger of thine own hand , in that great vengeance , which did ( as upon this Day ) befall us ; Lord , it is the provocation of our ●…ns that hath reached up to heaven , that hath brought down these amazing punishments upon earth : thou hast abounded to us in mercies , beyond all the Nations of the world , granted us all the advantages we could pray for , and we murmured against thy bounty , rebelled against thy most obliging methods of melting and over coming an obdurate people : And then , what remained , but that thou shouldest withdraw those graces which we had so long abused and prophaned ? Deprive us of all our ornaments , leave us naked and bare , cast us out into the open field , to the loathing of our persons ? Judge us , as women that break wedlock and shed blood , are judged ; and give us blood in jealousie and fury ? And thus hast thou in thy just displeasure proceeded with us : thou hast abased our glory , thou ha●… in our very faces , thou ha●… reproach upon all that 〈◊〉 ●…cious amongst us : Thou hast permitted an host , not onely against the daily sacrifice , to cast down the truth to the ground ; but even against thine own Ordnance , thine own inscription , the Image of thine own power amongst us , and in all this to practise and prosper : Lord thou hast called us to lamentation and bitter mourning , beyond the weeping of Rachel f●… her children , or the mourning of Hadadrimmon , in the valley of Megiddo : Lord , they are our rebellions against thee , which thou hast Visited upon our late Soveraigne , our beloved I●…siah ; and ( to the aggravation of our sin and woe ) they were our hands that executed this butchery upon him . In this tho●… hast more then delivered up th●… Nation unto Sathan , to the adversary , to buffet and thresh us ; thou hast delivered us 〈◊〉 〈◊〉 〈◊〉 selves , to assassinate our 〈◊〉 ▪ Our greatest sin is our 〈◊〉 punishment : The utmost of our provocations against thee , is the utmost of thy inflictions upon us : And yet ( O Lord ! ) all these accursed effects of our sins have not served to alien us from them : none repenteth of his way , or saith , what have I done ? But every one rusheth into his course , as the horse rusheth into the battell . And since ( O Lord ! ) we have not in this 〈◊〉 , heard the things that 〈◊〉 to our peace , what can we expect , but that they should for ever be hid from our eyes ? That our measure being filled up , and thy righteous servant removed by our violence , from holding up our Pillars , we should all become one common Ruine ? That the earth should swallow us up for Cora●…s sins ; or the destruction of thine own antient people the Je●… should be the reward of the obduration of thine own people ; And then ( O Lord ! ) t is thy great mercy to our late Soveraign , that thou hast taken him away from the evill to come And it is the joy of our hearts in the midst of our lamentations that having so fitted him for thy self , given him that wonderfull measure of Patience , Constancy and Magnanimity , thou we●… pleased to crown all these Graces with perseverance here , and in exeha●… 〈◊〉 his crown of thornes 〈◊〉 incumbrances of a broken Kingdome on earth hast received him into a participation of thy crown of Glory . As for us ( O Lord ! ) we are laid at thy feet , to hear what the Lord God will say , concerning us : whatsoever thy purposes are we desire to embrace them Christianly , though it be to cast us away , as straw to the dung-hill ; but if yet there may be place of mercy , Lord , lift up the lig●… of thy countenance and be gracious to the remnant of thine heritage ; To this end , O Lord , convert us from the evill of our wayes ; and our enemies from the cruelty of theirs ; thou God of purity and peace , grant that we be no longer a wicked , nor a self-destroying Nation ; but that we may all at length , joyn together in a serious unfeign●… humiliation for the shed●… 〈◊〉 that precious innocent bl●… , and all those other sinns that have brought down thy desertions on us ; Grant this for Jesus Christ his sake . Amen . II. O Lord ! this is a day 〈◊〉 trouble , of rebuke and blasphemy , a day wherein a wonderfull and horrible thing was 〈◊〉 in our land , most 〈◊〉 blood , shed with more barbarous aggravations , then we know where to paralell on this side the murder of thy dear Son ▪ And because sentence against this evill work hath not been erecuted speedily , the hearts 〈◊〉 this people are wholy set in th●… to doe evill ; this respite , which thou hast given us to work o●… Repentance , hath served on●… to compleat our sin , by adding an obstinate impenitency to 〈◊〉 former Guilt ; and so fitting us for that finall excision which thou hast threatned to obdurate sinners . And now , ( O Lord , ) this fearful expectation of judgment , and fiery indignation is all that remains unto us , who have thus despised the riches of thy mercy : Yet ( O Lord ) out of these depths do we desire to call upon thee : Lord hear our voice ; and ( if that finall sentence be not irreversibly gone 〈◊〉 against us ) be pleased yet to turn thy wrath away , and not to suffer thy whole displeasure to arise ? To this end , thou O Lord , who breakest the gates of brasse , and smitest the bars of Iron in ●…der ; be thou pleased to rend these unrelenting hearts of our●… to work in every one of us such a sense of our horrid abominations ( especially , that of this day ) as may cast us down in the lowest degree of Humiliation and Contrition before thee : that so we may be capable of that exaltation which thou hast promised to the humble , that Comfort which thou hast assigned to Mourners , through Jesus Christ our Lord , Amen . III. O Lord God , that rulest over all the Kingdomes of the earth , that hast threatned that for the sinnes of the Land , the Kings thereof should be many ; and hast told us , that if we doe wickedly , we should be consumed , both we and our King : We miserable and wretched sinners , do here in the bitternesse of our soul ●…ostrate our selves before thy Throne of Grace , acknowledging against our selves , that we have made thee to serve with our sins , and wearied thee with our iniquities ; so that in the fiercenesse of thine anger , thou hast wounded us with the wound of an enemy , and chastised us with the chastisement of a oruel one : for in the indignation of thy fury , thou hast despised the King and the Priest : Wo unto us , that we have sinned , the Crown is fallen from our Head , and the beauty of our Israel is slain by the hands of wicked men . Thou hast suffered the Breath of our Nostrils the Anointed of the Lord , to be taken in their Pits , of whom we said , under his shadow we shall have Peace and Protection : The fire out of the Bramble hath devoured the lofty Cedars ; the Base are risen up against the Honourale ; the Subjects against their King , whom ( after much contumelious usage ) forgetting the Oath of God , their own Covenant , their own Protestation , and their often reiterated Vows , to preserve his Person , Crown and Dignity ; and all this , with their hands lifted up to thee our God of Truth ; have yet brought him as a Lamb to the slaughter and with wicked hands h●… murdered thy Vice-gerent , 〈◊〉 though he had not been anointed with oyle : A wonderfull and horrible sin is committed in the Land , over passing the deeds of the wicked ; a sin that no Nation , no people ever committed , and such as the Sun never saw , since it withdrew its light at the Passion of thy dear Son , our Saviour Jesus Christ : Other Rebels have murdered Kings , but ( as it was , in it self a deed of darknesse , so ) they acted th●… sin in darknesse , shunning the light ; But this Paricide 〈◊〉 committed with a high hand , presumptuously , in the fight of the Sun , and owned as an Act of Justice : The cry of this Innocent blood of a righteous King , of our own King , a King too good for so wicked a People , is entered into thy presence , and cals loud to thee for vengeance upon this whole Nation ; so that we may justly expect that thou shouldest ●…ot us and our posterity out of this Land , which is made an abomination , stained & polluted with the blood of thine Anointed Servant and Martyr : But the Judge of all the earth will not destroy the Innocent with the Guilty ; for though our sins are many and grievous , yet in our tears we will wash our hands from this sin , saying , our hands have not shed this blood ; And therefore when thou shalt make inquisition for blood , lay not ( we beseech thee ) this blood to our Charge ! Be mercifull , O Lord , be mercifull unto thy people , whom thou hast redeemed , and let not this Innocent blood be required , neither of us , nor of our Posterity : For , as ( before this great wickednesse was committed ) we prayed against it , and in our Devotions entred our Protestation in Heaven , before thee , against so impious , so h●… lish Resolutions of the bloody Assassinates : So , since these sons of Belial have brought their mischievous imaginations to passe , for which our soules are wounded and humbled within us , we do from our hearts detest this Damnable Parricide ; and doe from our souls renounce this abhorred Murder of thine Anomted Servant , our late Soveraigne King Charls : Saying with Iacob , O my soul , come not thou into their Secret , unto their Assembly mine honor be not thou united ; for in their anger they have slain a man , the best of men , the Lords Anointed ; Cursed be their Anger , for it was fierce , and their wrath for it was cruel ! yea , we wil yet pray against their wickednes , for now they go on to strengthen one wickednesse with another : They Decree unrighteous Decrees , and write grievous things which they have prescribed , thereby to establish wickedness by a Law , to remove the bounds of the People , and destroy the very Foundations . But O thou preserver of men , and God of all order , blast all their designes which tend to nothing but Anarchy and Confusion , and destruction and scandal of the Christian Religion ; but let all their turning of things upside down be esteemed as the Potters clay ; Let it be in thy sight , as the Rebellion of Corah , Dathan and Abiram ; and now ( O Lord , the God of the spirits of all flesh ) let not the Congregation of the Lord be as sheep which have no shepheard ; Though our breach be great like the sea , yet thou canst heal it : Be mercifull ( we beseech thee ) to these three Kingdomes united under one Crown by establishing the King in his Fathers Throne ; Plead thou his cause , and ( that thou mayest give rest unto the Land ) make his w●… prosperous ; direct all his Co●… sels , and Crown all his Design●… with success ; raise him up frie●… abroad , and at home turn 〈◊〉 hearts of the People to their Soveraigne ; upon whom , we 〈◊〉 seech thee to double the G●… and Graces of his Father , as t●… didst the spirit of Elijah , on 〈◊〉 sha ; Cloath him with Maj●… & Power , that he may subdue 〈◊〉 Rebellious , and appear terrible to thine and his Enemies : that so he may restore the daily S●…crifice , thy publique Worship 〈◊〉 Service , relieve the Oppress●… and bring the punishment of t●… Innocent blood of his Father , upon those Murderers that shed it , as water spilt upon the ground : Hasten , O Lord , by him to restore Peace and Righteousnesse , Truth and Equity ; Let them kiss each other under his government ! O let the wickednesse of the wicked come to an end , but guide thou the just : Give O Lord , rest from our fears , 〈◊〉 from our sorrows , and from ●…he oppressions under which we ●…n ; Let thine hand , O Lord , 〈◊〉 ●…own towards thy servants , ●…nd thine indignation towards ●…hine and the Kings Enemies : 〈◊〉 down , O Lord , from hea●… , and behold from the habi●…tion of thy holinesse and of thy glory ; restraine not ( we be●… thee ) thy zeale , nor thy strength , nor the soundings of thy Bowels , and of thy Mercies ●…rds us : Heare us , O Lord , 〈◊〉 King of Heaven , when we c●…l upon thee , and grant our 〈◊〉 , and that for Jesus Christ sake , our onely Lord and Saviour , Amen . IV. BLessed Lord ! in whose fight the death of thy Saints 〈◊〉 most precious , we magnifie thy name for those wonderfull 〈◊〉 ●…ions of thy Grace on our 〈◊〉 Martyred Soveraigne , which enabled him so happily to transcribe the Copy of his blessed Master in a Constant , Meek suffering of all barbarous indigniti●… and at last resisting even 〈◊〉 blood , and even then pursui●… that glorious Pattern , and pra●…ing for his Murtherers : Let 〈◊〉 Memory , O Lord , be ever ble●… among us , and his example efficacious upon us , that we may follow him , as he follow'd Christ ▪ And , O Lord , we beseech thee , let not his blood out-cry hi●… Prayers ; but let those that spilt the one , obtain benefit by the other : that by their Conviction and Repentance , his Innocency may receive the happiest attestation , our Religion be vindicated from the scandall of so horrid a fact , our Nation secured from the vengeance of that blood , and thy mercy glorified in the Conversion of so great sinners ; and all for Jesus Christ his sake , Amen . V. O Just and Righteous Judge , who didst once for the inquity of thy People Israel , give up thy Ark into the hands of the Philistines . We thy sinfull Creatures , that are now under as great a degree both of guilt and punishment , doe here cast our selves down before thee , acknowledging that we are not worthy any longer to retain the honour of Christian Profession , that have so long defamed it by enormous Practises ; and that we , who loved darknesse more then light , deserve to have our Candlestick removed , and to be given up to that ●…undation of Atheism and Prophanenesse , which now invades this gasping Church : yet , O Lord ! deale not with us after our sins , but turn thee again thou Lord of Hosts , look down from heaven , behold and visite this Vine ; do not abhor us , for thy names-sake , do not disgrace the Throne of thy Glory : Behold , see ( we beseech thee ) we are all thy People ; though a rebellious and stiff-necked generation , yet thy name is called upon us ; leave us not , neither forsake us , O Lord God of our salvation ; but , though thou feed us with bread of Adversity , and water of Affliction ; yet let not our Teachers be removed into a corner ; but let our eyes see our Teachers ; let not Sion complain , that she hath none to lead her by the hand among all the Sons that she hath brought up ; but provide her such supports in this her declining Condition , that she may have a seed and Remnant left ; And in what degree soever thou shalt permit this storm to encrease upon this poor Church , be pleased proportionably to fortifie and confirm all those that are Members of it , that no one may be shaken or moved with these Afflictions , nor pervert that glorious advantage of suffering for thee , into an occasion of Apostatizing from thee ; But that we may all run with patience the race that is set before us , and cheerfully partake of the Afflictions of the Gospel ; that in suffering for Christ here , we may reign with him for ever hereafter and all for Jesus Christ his sake our onely Lord and Saviour , Amen . O Lord guard the Person of thy Servant the King ▪ Who putteth his trust in thee . Send him help from thy holy Place : And evermore mightily defend him . Confound the designes of all those that are risen up against him . And let not their rebellious wickednesse approach near to hurt him . Let the Curse of Saul light upon the endeavours of those men , who contrive or Imagine mischief for him : And let the blessings of David remaine upon his Head , and upon his Seed for evermore . O Lord , hear our Prayer . And let our Cry come unto thee . VI. O Lord God of Hosts , who didst deliver David , thy servant from the perill of the Sword ! Hear us we beseech thee most miserable sinners ; who do here poure out our souls before thee , intirely desiring the protection of thy hand upon thy Servant the King , let him finde safety under the shadow of thy wings , and preserve his Person as the Apple of thine own Eye : Suffer not that Sword , which thou hast put into his Hands , to be wrested out by the hand of man ; but blesse his Counsels with successe , and his enterprises with Victory ; that he may become a terrour to all those that oppose him , and as the dew of the latter rain , upon the hearts of all those that do still continue loyall to him : And O thou that takest no delight in the misery of one single sinner , spare mercifull Lord ; spare a great , though most sinfull Nation ; pitty a despised Church and a distracted State ; heale those wounds which our sins have made so wide , that none but thine own hands can close them ; and in the tendernesse of thine unspeakable compassion , hasten to put so happy an end to these wasting Divisions , that thy service may be more duly celebrated , thine Anointed more conscienciously obeyed ; that the Church may be restored to a true Christian Unity , and the Kingdome to its former Peace ; And that for his sake , who is the Prince of peace , and that shed his precious blood to purchase our peace , even Jesus Christ the righteous , to whom , with the●… O Father , and the blessed spirit , be all Honour and Glory , world without end , Amen . VI. O Thou most mighty Creator and wise Governour of all , that hast for our sins and provocations given us to drink of a most bitter astonishing cup ; and demonstrated by thy late proceedings with us , how inexorable thou art towards us ; who have been so obstinate and obdurate toward thee , that would not hear in that our Day the things belonging to our peace ; and now they are hid from our eyes : We , those wretched Creatures of thine , do yet desire to adore , and prostrate our soules before thee , to put our hands upon our mouthes , and our mouths into the Dust , and acknowledge all Honour and Glory to be due unto thee , whatsoever becomes of us : Though to these amazing Calamities , thou shouldest yet super-add thy fire and Brimstone from Heaven , and all the horrors of astonished hearts , and the eternal Worm and Flames , the due portion of the damned in Hell : O Lord , thou art most just in all thy judgments ; and infinitely merciful , that we live to call upon thee this day : O that these sharp last necessary methods of thine , may at length prove successefull on these thy gasping forlorn patients , that thy great work of recovery and change , the cleansing of our polluted leprous souls may be effectually wrought upon us , by this hand of thine ▪ Lord , save us , from these sad effects , by a powerfull removall of the Cause , or else we certainly perish : To this end , O Lord , we resigne our selves up to thy divine Methods ; be they the sharpest that thou seest necessary to dispense to us ; we desire to embrace them cheerfully , and not to interpose any thought of ours in contradiction to thy most safe , most medicinable prescriptions . It is the Lord , let him do what seemeth him good ; not ours but thy sacred will be done ! Be it unto us according to thy good pleasure : In the mean time , Lord permit us to intercede for others , that are not worthy to pray for our selves : O let the sorrowfull sighing of the poore , of the oppressed , and there is no Comforter ; let the black gloomy Calamities that are fallen upon him , that is more worth then ten thousand of us , come before thee . Let thy Protection still continue unto him , if it be thy sacred Will , Thy Host of guardian Angels , that once appeared in the Mount , the Horses and Charriots round about Elisha , environ and surround that sacred Head ; and by thine own wayes and means , and in thine own season , restore him ( with out the effusion of any more blood ) to his Fathers Crown & Thron : And , Lord , that it might yet be an acceptable time , a season wherein thou mightest be accessible to our Prayers , which we offer up in great Humility , for thy poore , wasted , disconsolate Church amongst us , That thou wouldest repair her breaches , restore her dayes as of old , that thou wouldest arise , and have mercy upon Sion , and Compassionate to see her in the Dust : Lord , where is thy Pitty ? And the sounding of the Bowels , thy zeale to the place where thy rest dwelleth ? Will the Lord absent himself for ever ? And will he be no more entreated ? Are his mercies clean gone for ever ? and his promises come utterly to an end for evermore ? Lord , remember thy old loving kindnesses which thou swarest unto David in thy truth : Arise , O Lord , and come into thy Rest , thou , and the Ark of thy strength : But if these Calamities and Desolations must still go on , and advance to the height of an irremediable ruine ; yet , O Lord , intermix thy sweet and Comfortable Allays with this bitter Cup ; Take us into thine immediate hand of Protection and Guidance , sanctifie all thy methods unto us , and by the same omnipotent work , whereby thou bringest a most glorious light out of the blackest darknesse , be pleased to produce all thy Divinest good things , out of the saddest evils , and ( if it may yet be thy blessed will ) to work the same work by the return of thy Mercies , which the continuance of thy punishments is wont to be assigned for : And Lord , receive us all under the safe guard of thy Divine Presence , the pillar of fire and Cloud to cover and direct us : That in every turn of thy hand , we may see and admire thy glorious and gracious Disposals , and by the happy experience , that even this also is to us for good , we may be for ever engaged to ascribe unto thee all Honour , and Glory , and render unto thee the uniform obedience of our hearts , world without end , Amen , Amen . VIII . O Most gracious Lord God , the Creator of all things ; but of men and all mankinde a tender Compassionate Father in Jesus Christ : Thou that hast enlarged thy designes and purposes of Grace and mercy , as the Bowels and blood-shedding of thy Son , with an earnest desire , that every weak or sinfull man should partake of that Abiss , that infinite treasure of thy Bounty : Thou that hast bequeathed unto us that Legacy and Example of a sacred inviolable Peace , a large diffusive Charity ; we meekly beseech thee , to overshadow with thy heavenly grace , the souls of all men , over all the world : ( O Lord , thou lover of soules ! ) to bring home to the acknowledgment and embraces of thy Son , all that are yet strangers to that profession , and in whatsoever any of us , who have already received that mercy from thee , may be any way usefull or instrumentall to that so glorious an end , to direct and encline our hearts towards it ; to work in us all an holy zeale to thy Name , and tender Bowels to all those whose eternity is concern'd in it ! O give us a true serious full comprehension , and value of that one great Interest of others as well as of our selv●… shew us , ( the meanest of us ) some way to contribute towards it ( if it be but our daily affectionate Prayers ) for the enlarging of thy Kingdome , and the care of approving all our Actions , so as may most effectually attract all others to this profession ; And for all those that have already that glorious name of thy Son called upon them , blessed Lord ! that they may at length ( according to the many Engagements of their profession ) depart from iniquity : That that holy City , that new Ierusalem may at length ( according to thy promise ) descend from Heaven , prepared as a Bride adorned for her Husband Christ : That , that Tabernacle of God with men , may be illustriously visible among us ; that we may be a peculiar People , and thou inhabiting in power among us : That we which have so long professed thee , may no longer be content with that form of knowledge , which so often engenders strife , contentions , animosities , separating from and condemning one another , and that most unchristian detestable guilt of blood ; but endeavour and earnestly contend for the uniform effectuall practise of all the precepts of thy Son , the Fruit and Power of Godlinesse : That all the People and Princes of Christendom , the Pastors and Sheep of thy fold , may at length ( in some degree ) walk worthy of that light and warmth , that knowledge of those graces , that the Sun of righteousness with healing on his wings , hath so long poured out upon us ; Lord , purge and powerfully work out of all our hearts , that prophanenesse and Atheisticalnesse , those sacrilegious thirsts and enormous violations of all that is holy : those Unpeaceable , Rebellious , Mutinous , and ( withall ) Tyrannizing cruell spirits , those prides and haughtinesses , judgeing and condemning , defaming and despising of others ; those unlimited ambitions and covetings joyned with the Invasion & violation of others rights , those most reproachfull excesses and abominable impurities , which ( to the shame of our unreformed obdurate hearts ) do still remain unmortified , unsubdued among us : but above all , those infamous Hypocrisies of stiborning Religion to be the Engine of advancing our secular designes , or the disguise to conceale the foulest intentions , of bringing down that most sacred name , whereby we should be saved , to be the vilest instrument of all Carnalities ; And by the power of thy controwling Spirit ( Lord ) humble and subdue all that exalts it self against the obedience of Christ : And when thou hast cast out so many evill spirits , be thou pleased thy self to possesse and enrich our souls , to plant , and root , and confirm , and secure in us all those precious fruits of Piety , and Faith , and Obedience , and Zeal towards thee ; of Purity and Meeknesse , and Simplicity , and Contentednesse , and Sobriety in our selves ; of Justice , and Charity , and Reaceablenesse , and Bowels of Mercy and Compassion towards all others : That having seriously and Industriously , ( as our Holy Vocation engageth us ) used all Diligence to add unto our Faith Virtue , and to Virtue patience and Perseverance in all Christian Practise , we may adorn that Profession which we have thus long depraved ; and having had our Fruits unto Holynesse , we may attain our End , ever asting Life , through Jesus Christ our Lord , Amen . IX . O Long suffering and eternal King , ( that for the Condemnation that for sin came into the World ) wert lifted up upon the Cross , and taken from this earth by that shamefull death , and hast shewed forth thy self to all that Chuse to follow thy stepps , a Pattern and Copy of long-sufferance and Patience : and offeredst up thy Intercession tothy Coeternal Father , for those Enemies of God which Crucified Thee ! Do thou ( O Lord ! ) Thou the same Lover of Mankind , afford thy Mercy and pardon to all those that are Enemies to us ; which either by Treachery , or Reproach , or Contumely , or Envy , or by any other means , ( through the subtilty of Calumny of the Devil , that lover of Hatred ) have expressed their Madness or Malice against us ; But especially those that have embrued their hands in the blood of thine Anointed : Father forgive them , for they know not what they do ; Lord ! lay not this sin to their Charge , or to the Charge of a sinfull , wretched People ! Change thou their Counsels from that mischievous , to a sweet Christian temper of gentleness ; infuse into their hearts sincere and unfeigned Love ; bind them fast to us in the inviolable Bands of Spiritual friendship , and ( by what means thou knowest most fit ) make them Partakers of eternal Life : and ( O thou Father of Compassions ) pitty all those afflicted that trust in Thee ; draw all to the divine love of thee ; be thou president in all things , and assistant to all , together with us thy sinful and unprofitable Servants ; and make us all Heirs of thy Kingdom ; for unto Thee it belongeth to shew Mercy , and to save us ( O our God ) for thine is the Power for ever , Amen . X. O Lord , We beseech thee Mercifully Hear our Prayers , and spare all those which Confess their sins unto thee ; that They , whose Consciences by sin are accused , by thy Mercifull Pardon may be absolved through Christ our Lord , Amen XI . O Most mighty God and Mercifull Father , which hast Compassion on all men , and hatest nothing that thou hast made : which wouldest not the Death of a sinner , but that he should rather turn from sin and be saved : Mercifully forgive us our Trespasses ; receive and Comfort us which are grieved with the Burthen of our sins ! Thy property is always to have Mercy ; to thee only pertaineth to forgive sins : spare us therefore good Lord , spare thy people , whom thou hast redeemed ; enter not into Judgment with thy servants which are vile earth and Miserable sinners , but so turn thine ire from us which meekly acknowledge our Vilenesse , and truly repent us of our Faults , so make hast to help us in this world , that we may ever live with thee in the world to come , through Jesus Christ our Lord ! Amen . XII . TUrn thou us O good Lord ! and so shall we be turned ; be favourable , O Lord be favourable to thy People which turn to thee in weeping , fasting , and praying ; for thou art 〈◊〉 Merciful God , long-suffering , and of great pitty : Thou sparest when we deserve punishment , and in thy wrath thinkest upon mercy : spare thy people , O Lord ! spare them , and let not thine Heritage be brought to nought ; Hear us O Lord ! for thy Mercy is great , and after the Multitude of thy mercies look upon us through Ies●… Christ our Lord , Amen . XIII . O Lord the only begotten Son Jesus Christ ! O Lord God , Lamb of God , Son of the Father , that takest away the sins of the world , have Mercy upon us ; Thou that takest away the sins of the world , receive our Prayers ; Thou that sittest at the Right hand of God the Father , have Mercy upon us ! for thou only art holy , thou only art the Lord , thou only O Christ ! with the Holy Ghost , art most high in the Glory of God the Father , Amen . The Peace of God which passeth all understanding , keep your Hearts and Minds in the Knowledge and Love of God , and his Son Iesus Christ our Lord. And the Blessing of God Almighty , the Father , the Son , and the Holy Ghost be amongst you and remain with you alwayes , Amen . A proper Prayer for the Thirtieth of Ianuary . O Blessed Lord God , who by thy Wisdom guidest and orderest all things most sutably to thy Justice , and performest thy pleasure , allwayes in such manner , that thou canst also appeal to us , whether thy wayes be not equall : We , thy poor afflicted People , fall down before thee , acknowledging the justice of thy proceedings with us , and that the amazing Judgement , which as this day besel us ( in thy permitting cruel men , sons of ●…eliall to execute the fury of their Rebellion upon Our late Gracious Soveraign , and to imbrew their hands in the Blood and Murder of the Lords Anointed ) was drawn down by the great and long provocations of this Nations sins against thee : For all which , and our own parts in which , we sinfull wretches here met together , desire to humble our selves before thee , and to tremble at thy presence in this dayes sore vengeance , the effect as well as desert of our impieties , the work of our own hands upon our selves , thy heavy Judgement , but our most horrid sin , for which alone ( did not multitude of other sins cry out against us ) thou mightest justly descend down upon us all , as thou didst in Sodom , and leave us no other memorial then to be the frightfull Monuments of thy Indignation and fury to all Posterity . Gracious is the Lord , and merfull , therefore it is , that We are not consumed ! O let thy long-suffering and patience lead us to repentance : And now Lord , looking on this particular signal Judgement , as thy last Trump warning us to fly from the wrath to come ; We come forth to meet our God , mourning in our prayers before thee , and begging the aversion of thy further displeasure , and the removall of these plagues of long continuance from us ; for the all-sufficient merits of the death and sufferings of our blessed Saviour . O forgive our great and manifold transgressions , and for his bloody Passions sake , deliver this Nation from blood-guiltinesse , that of this day especially , O God of our Salvation . Let not our crying sins intercept our Prayers , or thy blessings ; but hear the voice of our tears and hearing forgive and heal us : retire not quite from us into thine own place , laugh not at our calamities , neither mock in this day of our vifitation : Vindicate thine own Cause , and thine own Providence , that it may appear unto men , that thou bearest up the Pillars of the earth ; and that by thee Kings do reign . And though thou hast suffered our Enemies to proceed to that high pitch of violence against our late King , even to kill and take possession of his Throne and Revenews : Yet frustrate now at length their bold hopes and defires ; let not their mischievous imaginations prosper , least they be too proud ; let them not be able to establish themselves in that prosperity and greatness they have fancied ; let them not say of his Family , God hath forsaken them , let us persecute them : shew some good token on his seed for good , that their enemies may see it , and be ashamed : ●…ecause thou , Lord , hast holpen and comforted them . Bow the hearts of the Subjects of this Land , as thou dist those of Israel to David , that they may acknowledge and receive joyfully the Heir of these Kingdoms ; and fasten thou him as a nail in a sure place ; behold his injuries ; and have compassion on his Innocency ; and let the desire of his enemies perish like that of the Hypocrite ; but bring him , maugre all their oppositions , to a peaceable possession of that Throne , to which by his Birth-right thou hast designed him , and establish him in the Just Rights of his Family . O Lord , we wait on thee this day for this blessing ; make no long tarrying , but according to the time thou hast plagued us , send us deliverance . Snatch the prey out of the Lyons teeth , and pull us out of the burnings like a firebrand : We beseech thee , that We may this day spread befor●… thee the words of Rabshekah , the proud railings , and scornfull reproaches of our enemies : Behold this day their exaltation , and our mourning : O Lord , our eyes are towards thee ! for whom nothing is hard ; let it not seem a small thing to thee , that we suffer , but concenter our Prayers with the many thousands that call on thee ; That salvation may come to our King , and through him thy blessing of peace unto thy People . Think upon all those that are peaceable , and faithfull in the Land , and deal thou with us according to thy Word , wherein thou hast caused us to put our trust ; Let the world see that there is a God that judgeth the earth , and send deliverance to his people in their needful time of trouble . But whatsoever thy purpose is , let not us behave our selves , frowardly , but with all Christian humility ; run the race that thou settest before us , and qatiently bear the indignation of the Lord , because we have sinned against him . And we meekly beseech thee , that if the Divine Decree of thy Justice withstand our Petitions , our prayers may return into our own bosomes ; and that thou wilt make thy judgements temporal and not spiritual upon us ; but assist us with strength proportionable to our temptations ; that we be not delivered to evil : but that in wel-doing we may commit our selves to thee our God , as unto a faithful Creator : And that both our King and we may say with all Christian submission and cheerfulness : It is the Lord , let him do what seemeth him good . And here O Lord we offer unto thee all possible praise and thanks for all the Glory of thy Grace that hath shined forth in thine Anointed , our late Soveraign , and that thou wert pleased to own him ( this Day especially ) in the midst of his Enemies , and in the hour of death , and to endue him with such eminent Patience , Meekness , Humility , Charity and all other Christian Virtues , according to the example of thine own Son , suffering the fury of his and thine Enemies , for the preservation of thy Church and People . We Praise thee also for the Courage and Comfort thou hast given unto us of his Party , by that owning and assisting him , or any that have suffered in that Righteous Cause . And we beseech thee give us all grace to Remember and provide for our latter end , by a Careful studious imitation of those blessed patterns of thy Saints and Martyrs that have gone before us , that we may be made worthy to Receive benefit by their prayers , which they , in Communion with thy Church Catholick , offer up unto thee for that part of it here Militant and yet in sight with , and danger from the flesh , that following t●…e Blessed stepps of their Holy Lives and Deaths , we may also ●…hew forth the Light of a good example for the Glory of thy Name , the Conversion of Enemies , and the improvement of those Generations we shall shortly leave behind us , and then with all those that have born the Heat and burthen of the day ( thy Servant whose Sufferings and Labours we this day commemorate ) receive the Reward of our Labours , the Harvest of our Hopes , even the Salvation of our own souls , and that for the merits and through the mediation of thy Son our Blessed Saviour Jesus Christ , Amen . Evening Prayer FOR the thirtieth of Ianuary . The Letany . O God the Father of Heaven : have mercy upon us miserable sinners . O God the Father of heaven : have mercy upon us miserable sinners . O God the Son Redeemer of the world : have mercy upon us miserable sinners . O God the Son Redeemer , &c. O God the holy Ghost proceeding from the Father and the Son : have mercy upon us miserable sinners . O God the holy Ghost , &c. O holy , blessed , and glorious Trinity , three Persons and one God : have mercy upon us miserable sinners O holy , blessed and glorious Trinity , &c. Remember not , Lord , our offences , nor the offences of our forefathers , neither take thou vengeance of our sins : spare us good Lord , spare thy people whom thou hast redeemed by thy most precious blood , and ●…e not angry with us for ever . Spare us good Lord. From all evill and mischief , from sin , from the crafts and affaults of the devil , from thy wrath and from everlasting ●…ation . Good Lord deliver us . From all blindness of heart , from pride , vain-glory , and hypocrisie , from envy , hatred , and malice , and all uncharitableness . Good Lord deliver us . From fornication , and all other deadly sin , and from all the deceits of the world , the flesh and the devil . Good Lord deliver us . From lightning and tempest , from plague , pestilence , and famine , from battel , and murder , and from sudden death . Good Lord deliver us . From all sedition and privy conspiracy , from all false doctrine and heresie , from hardness of heart , and contempt of thy word and Commandment . Good Lord deliver us . By the mystery of thy holy incarnation , by thy holy nativity & circumcision , by thy baptism , fasting , and temptation . Good Lord deliver us . By thine agony and bloudy sweat , by thy Cross and passion , by thy precious death and buriall , by thy glorious Resurrection and Ascension , and by the coming of the holy Ghost . Good Lord deliver us . In all time of our tribulation , in all time of our wealth , in the hour of death , and in the day of Judgement . Good Lord deliver us . We sinners do beseech thee to hear Us ( O Lord God ) and that it may please thee to rule and govern thy holy Church universally in the right way . We beseech thee to hear us , good Lord. That it may please thee to keep and strengthen in the true worshipping of thee in righteousnesse and holiness of life , thy servant , CHARLS the second our most gracious King and Governours . We beseech thee to hear us , good ●…rd . That it may please thee to rule his heart in thy faith , fear and love , and that he may evermore have affiance in thee , and ever seek thy honour and glory . We beseech thee to hear , us good Lord That it may please thee to be his defender and keeper , giving him the victory over all his enemies . We beseech thee to hear us , good Lord That it may please thee to bless and preserve the Queen Mother , the Duke of York , the Duke of Glocester with all the rest of the royall Progeny . We beseech thee to hear us , good Lord. That it may please thee to illuminate all Bishops , Pastors and Ministers of the Church , with true knowledge & understanding of thy word , and that both by their preaching and living , they may set it forth , and shew it accordingly . We beseech thee to hear us , good Lord. That it may please thee to endue the Lords of the Council , and all the Nobility with grace , wisdom , and understanding . We beseech thee to hear us , good Lord. That it may please thee to blesse and keep the Magistrates , giving them grace to execute justice , and to maintain truth . We beseech thee to hear us , good Lord. That it may please thee to blesse and keep all thy people . We beseech thee to hear us , good Lord. That it may please thee to give to all Nations unity , peace , and concord . We beseech thee to hear us , good Lord. That it may please thee to give us an heart to love and dread thee , and diligently to live after thy Commandments . We beseech thee to hear us , good Lord. That it may please thee to give to all thy people increase of grace , to hear meekly thy word , and to receive it with pure affection , and to bring forth the fruits of the spirit . We beseech thee to hear us , good Lord. That it may please thee to bring into the way of truth , all such as have erred and are deceived . We beseech thee to hear us , good Lord. That it may please thee to strengthen such as do stand , and to comfort and help the weak-hearted , and to raise up them that fall , and finally to beat down Satan under our feet . We beseech thee to hear us , good Lord. That it may please thee to succour , help , and comfort all that be in danger , necessity , and tribulation . We beseech thee to hear us , good Lord. That it may please thee to preserve all that travell by land or by water , all women labouring of childe , all sick persons and young children , and to shew thy pitty upon all prisoners and captives . We beseech thee to hear us , good Lord. That it may please thee to provide for the fatherless children and widows , and all that be desolate and oppressed . We beseech thee to hear us , good Lord. That it may please thee to have mercy upon all men . We beseech thee to hear us , good Lord. That it may please thee to forgive our enemies , persecuters and slanderers , and to turn their hearts . We beseech thee to hear us , good Lord. That it may please thee to give and preserve to our use the kindly fruits of the earth , so as in due time we may enjoy them . We beseech thee to hear us , good Lord. That it may please thee to give us true repentance , to forgive us all our sins , negligences and ignorances , and to endue us with the grace of thy holy Spirit , to amend our lives according to thy holy word . We beseech thee to hear us , good Lord. Son of God : we beseech thee to hear us . Son of God : we beseech thee to hear us . O Lamb of God that takest away the sins of the world . Grant us thy peace . O Lamb of God that takest away the sins of the world . Have mercy upon us . O Christ hear us . O Christ hear us . Lord have mercy upon us . Lord have mercy upon us . Christ have mercy upon us . Christ have mercy upon us . Lord have mercy upon us . Lord have mercy upon us . Our Father which are in heaven , &c. And lead us not into temptation . But deliver us from evill . Amen . The Versicle O Lord deal not with us after our sins . Answer . Neither reward us after our iniquities . Let us pray . O God mercifull Father , that despisest not the fighing of a contrite heart , nor the desire of such as be sorrowfull , mercifully assist our prayers that we make before thee in all our troubles and adversities , whensoever they oppress us : and graciously hear us , that those evils , which the craft and subtilty of the Devil , or man worketh against us , be brought to nought , and by the providence of thy goodnesse they may be dispersed , that we thy servants being hurt by no persecutions , may evermore give thanks unto thee in thy holy Church , though Jesus Christ our Lord. O Lord arise help us , and deliver us for thy Names sake . O God we have heard with our ears , and our fathers have declared unto us the noble works that thou diddest in their dayes , and in the old time before them . O Lord arise , help us , and deliver us for thine honour . Glory be to the Father , and to the Son , &c. As it was in the beginning , 〈◊〉 now , &c. From our enemies defend us , O Christ Graciously look upon our afflictions . Pitifully behold the sorrows of our hearts Mercifully forgive the sins of thy people . Favourably with mercy hear our prayers . O Son of David have mercy upon us . Both now and ever vouchsafe to hear us , O Christ. Graciously hear us , O Christ , graciously hear us , O Lord Christ. The versicle . O Lord let thy mercy be shewed upon us Answer . As we do put our trust in thee . ALmighty God , Father of our Lord Jesus Christ , ●…aker of all things , Judge of all men , we acknowledge and ●…wail our manifold sins and wickedness , which we from time to time most greivously have committed , by thought , word , and deed , against thy divine ●…jesty , provoking most justly thy wrath and indignation against us : we do earnestly repent , and be heartily sorry for these our misdoings , the remembrance of them is grievous unto us : the burden of them is intolerable . Have mercy upon us , have mercy upon us , most mercifull Father , for thy Son our Lord Jesus Christs sake , forgive us all that is past , and grant that we may ever hereafter serve and please thee in newnesse of life , to the honour and glory of thy Name , through Jesus Christ our Lord. Amen . ALmighty God our Heavenly Father , who of thy Gr●… mercy hast promised forgiveness of sins to All them , which with Hearty Repentance and true Faith turn unto Thee ; Have mercy upon Us , pardon and deliver us from all our sins , Confirm and strengthen us in all Goodness , and bring us to Everlasting Life through Jesus Christ our Lord , Amen . OUr Father which art in heaven , hallowed be thy name . Thy kingdome come . Thy will be done in earth , as it is in heaven Give us this day our daily bread . And forgive us our trespasses , as we forgive them that trespasse against us . And lead us not into temptation : but deliver us from evill , Amen . O Lord open thou our Li●… , And our Mouth shall shew f●…th thy Praise . O God make speed to save 〈◊〉 , O Lord make haste to help us . Glory be to the Father , and 〈◊〉 the Son , and to the holy Ghost . As it was in the beginning , is now and ever shall be , world without end , Amen . Psal. 42 , 43 , 55 , 59 , 64 , 94. The First Lesson . 2 Sam. 1. After the Lesson . A Form Collected out of the Psa●… I. HEar our voice , O Lord , out of thy holy Temple , let our complaint come before thee , let it enter even into thy ears . Our heart is in heaviness , O let us make our Prayer unto thee in an acceptable time . Lord , our iniquities are against us , our rebellions are many wherewith we have transgressed against thee : But we confess our wickednesses , and are sorry for our sins . Our confusion is daily before us , fearfulness and trembling are come upon us , and an horrible dread hath overwhelmed us , and it is thy great mercy onely that we are not consumed , for we have sinned , O Lord , 〈◊〉 have transgressed and done wickedly , yea , we have rebelled , and departed from thy precepts , and from thy Commandments . Innumerable troubles are come about us , our sins have taken hold upon us , that we are not able to look up , yea , they are more in number then the hairs of our heads , and our hearts have failed us . O Lord , righteousnesse belongeth unto thee , but unto us confusion of face , because of all the offences we have committed against thee . Yet compassion and forgivenesse is with thee , though we have rebelled against thee . O Lord , according to thy goodness , we beseech thee , let thine ●…ger and thy wrath be turned away from us , and cause thy face to shine upon thy servants Incline thine ears and hear , open thine eyes and behold our afflictions , for we do not present our supplications before thee , in our own righteousness , but for thy manifold and great mercies . We have sinned against heaven and against thee , and are no more worthy to be called thy Sons . Yet , O Lord , hear , O Lord , forgive , consider and do it , deferre not for thine own sake , O our God. Glory be to the Father , and to the Sonne , and to the holy Ghost . As it was in the beginning , is now and ever shall be , world without end , Amen . II. HEar our prayers , O Lord , and hide not thy self from our Petitions , and hearken unto the words of our mouth , fo●… strangers are risen up against us , and Tyrants , which have not ▪ God before their eyes , 〈◊〉 after our Souls . Cast us not away in the time of our weaknesse : forsake us not when ●…r strength faileth us . O remember not our offences , but according to thy mercy think thou upon us for thy goodness . O turn thee unto us , and have mercy upon us : for we are desolate and in misery . The sorrows of our hearts are enlarged : O bring thou us out of all our troubles . Turn us , O God our Saviour , and let thine anger cease from us : send down from on high and deliver us , take us out of these many waters . Why art thou absent from us so long ? why is thy wrath so 〈◊〉 against the sheep of thy pa●… . Wherefore hidest thou thy face , 〈◊〉 forgettest our misery and trouble ? for our soul is brought low 〈◊〉 t●…e dust , our belly clea●…eth to the g●…d . Look upon our adversity and misery : & forgive us all our sins . Arise , O Lord , and help us , and deliver us for thy mercy sake : so shall it be known that it is thy hand , and that thou Lord hast done it . Glory be to the Father , and to the Sonne , and to the Holy Ghost . As it was in the beginning , in now and ever shall be , world without end , Amen . III. WE will cry unto the Lord with our voice ; yea , even unto God will we cry with our voice , and he shall hearken unto us . For the Lord is gracious and long-suffering and of great mercy to them that call upon him . The Lord is nigh unto all them that be of a contrite heart , and will ●…ave such as are of an humble spirit . And now Lord , what is our hope ? truly our hope is even in th●… ; For our Fathers hoped in thee , they trusted in thee , and thou didst deliver them : they called upon thee and were holpen , they put their trust in thee , and were not confounded . The Lord will be a defence for the oppressed , even a refuge in due time of trouble : and they that know thy name , will put their trust in thee , for thou Lord never failest them that seek thee . The mercifull goodness of the Lord endureth for ever and ever , upon them that fear him : and his righteousness upon Childrens Children ; even upon such as keep his Covenant , and think upon his Commandments to do them . Thou therefore that art a Saviour to all that trust in thee , thou that upholdest all such as are falling , and liftest up such as be down , thou that healest the broken in heart , and givest medicine to heal their sickness , thou that art the Father of mercy , and God of all consolation , that art comfort to the sad , and strength to the weak , hear thy servants , we beseech thee , look down from Heaven , behold and visit us with thy salvation . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now and ever shall be , world without end , Amen . The second Lesson , Heb. 12. or St Iames 5. IV. GIve the King thy judgements , O God. The Lord hear him in the day of trouble : the name of the God of Iac●… defend him . Send him help from his Sanctuary : and strengthen him out of Sion . Let the King rejoyce in thy strength , O Lord : let him be exceeding glad of thy salvation . Grant him his hearts desire , and deny him not the request of his lips . [ O Lord , gi●… him with strength unto the battaile : throw down his Enemies under him . Make them to turn their backs upon him : and disperse them that hate him . ] Deliver him from the sirivings of his people . Deliver him from his cruell Enemies , and set him up above his adversaries ; thou shalt rid him from the wicked man : and why ? because the King putteth his trust in the Lord : and in the mercy of the most high , he shall not miscarry . Some put their trust in Charriots , and some in horses , but we will remember the name of the Lord our God. Save Lord , and hear us , O King of Heaven , when we call upon thee . Be thou exalted in thine own strength : so will we sing and praise thy power . Glory be to the Father , and to the Sonne , and to the Holy Ghost . As it was in the beginning , is now and ever shall be , world without end , Amen . V. O Lord God , that dost build up Hierusalem , and gather together the outcasts of Israel . Wherefore art thou absent so long ? Why is thy wrath so hot against the sheep of thy pasture ? O think upon thy Congregation : whom thou hast purchased and redeemed of old : Think upon the tribe of thine inheritance : and mount Sion , where thou hast dwelt . Lift up thy Feet , and disperse all those our Enemies : which have done evill in thy sanctuary . For they have broken down the carved work thereof with Axes and Hammers : they have defiled the dwelling places of thy name , yea , they said in their hearts , let us make havock of them altogether . O God , how long shall the Adversary do this dishonour ? how long shall the Enemy blaspheme thy name , for ever ? Why withdrawest thou thy hand , why pluckest not thou thy right hand out of thy bosome to scatter the enemy ? Arise O God , maintain thine own cause : Remember how the foolish man blasphemes thee daily . Forget not the voice of thine Enemies : the presumption of them that hate thee encreaseth ever more and more . Glory be to the Father , and to the Sonne , and to the Holy Ghost : As it was in the beginning , is now and ever shall be , world without end , Amen . The Creed . I Believe in God the Father Almighty , maker of heaven and earth : and in Jesus Christ his onely Son our Lord , which was conceived by the holy Ghost , born of the Virgin Mary , suffered under Ponce Pilate , was crucified , dead and buried , he descended into Hell , the third day he rose again from the dead , he ascended into heaven , ●…teth on the right hand of God the Father Almighty : from thence he shall come , to judge 〈◊〉 quick and the dead . I bel●…ve in the holy Ghost , the holy Catholike Church , the Communion of Saints , the forgivenesse of sins , the resurrection of the body , and the life everlasting , Amen . Let us Pray . The Lord be with you . And with thy spirit . Lord have mercy upon us . Christ have mercy upon us . Lord have mercy upon us . OUr Father which art in heaven , hallowed be thy name . Thy kingdome come . Thy will be done in earth , as it is in heaven Give us this day our daily bread . And forgive us our trespasses , as we forgive them th●… trespasse against us . And lead us not into temptation : but deliver us from evill , Amen . I. O Lord ! this is a day of trouble , of rebuke and blasphemy , a day wherein a wonderfull and horrible thing was committed in our land , most sacred ●…nnocent blood , shed with more barbarous aggravations , then we know where to parallel on this side the murder of thy dear Son ; And because sentence against this evill work hath not been ex●…ed speedily , the hearts of this people are wholy set in them to do evill ; this respite , which thou hast given us to work our Repentance , hath served onely to compleat our sin , by adding an obstinate impenitency to the former Guilt ; and so fitting us , for that finall excision which thou hast threatned to obdurate sinners . And now , ( O Lord , ) this fearful expectation of judgment , and fiery indignation is all that remains unto us , who have thus despised the riches of thy mercy : Yet ( O Lord ) out of these depths do we desire to call upon thee : Lord hear 〈◊〉 voice ; and ( if that finall 〈◊〉 tence be not irreversibly g●… out against us ) be pleased 〈◊〉 turn thy wrath away , 〈◊〉 to suffer thy whole displeas●…e to arise ? To this end , thou O 〈◊〉 who breakest the gates of 〈◊〉 and smitest the bars of 〈◊〉 sunder ; be thou pleased to 〈◊〉 these unrelenting hearts of 〈◊〉 to work in every one of us 〈◊〉 sense of our horrid abom●… ons ( especially , that of this day ) as may cast us down in the 〈◊〉 est degree of Humiliation and Contrition before thee : that 〈◊〉 we may be capable of that ●…tation which thou hast promi●… to the humble , that Comfort which thou hast assigned to Mourners , through Jesus Christ our Lord , Amen . II. BLessed Lord ! in whose sight the death of thy Saints is most precious , we magnifie thy name for those wonderfull effusious of thy grace on our late Martyred Soveraign , which enabled him so happily to transcribe the Copy of his blessed Master in a Constant , Meek suffering of all barbarous indignities , and at lost resisting even unto blood , and even then pursuing that glorious Pattern , and praying for his Murtherers : Let his Memory , O Lord , be ever blessed among us , and his example efficacious upon us , that we may follow him , as he followed Christ : And , O Lord , we beseech thee , let not his blood out-cry his Prayers ; but let those that spilt the one , obtain benefit by the other : that by their Conviction and Repentance , his Innocency may receive the happiest attestation , our Religion be vindicated from the scandal of so horrid a fact , our Nation secured from the vengeance of that blood , and thy mercy glorified in the Conversion of so great sinners ; and all for Jesus Christ his sake , Amen . O Lord guard the Person of thy Servant the King ! Who putteth his trust in thee . Send him help from thy holy Place : And evermore mightily defend him . Confound the designs of all those that are risen up against him . And let not their rebellious wickednesse approach near to hurt him . Let the Curse of Saul light upon the endeavours of those men , who contrive or Imagine mischief for him : And let the blessings of David remain upon his head , and upon his ●…ed for euermore . O Lord , hear our Prayer And let our crycome unto thee . III. O Lord God Infinite in Power , by whom the Thrones of Kings are established , and their persons made sacred ; Take we beseech thee , into thine immediate and divine protection , thine anointed Servant the King ; that no sacrilegious profane hand may come near to touch him : In all his wayes let thy Spirit guide him ; and thy holy Angels pitch their tents about him . O Lord ! comfort him in his troubles , defend him in his dangers , support him in his cause , shew some token on him for good ; even now , O God , when the Sons of violence are in their pride , and triumph over him whom thou hast exalted ; designing and rejoycing to root out that religion which thine own right hand hath planted . Defeat their purposes O thou preserver of men , and let not their mischeivous imaginations any longer prosper , but blast all their Counsels , wither away all their Armies like grass , scorched by the Sun. Bow down at last their stiff necks , and obdurate hearts , to a desire of that peace which hath so long been an abomination to them : That this miserable Nation may no further pursue their own ruin , but being by so many bitter punishments made sensible of thine anger for this unnatural division may at last be reduced within their first obedience , to the glory of thy Name , the vindication of our defamed religion , the comfort of our afflicted King , and the happiness of this yet bleeding dom . And confirm all this to Us , O Lord , by the merits and through the mediation of thine own dear Son Jesus Christ our Lord , Amen . IV. O Eternal and supreme Majesty , we most humbly beseech thee to pour down the Richest of thy Mercies on thy servant the King , to take him into thine Immediate and especial protection , and proportion thine Assistances and RElief to the Greatness of his Needs and Destitutions : O what great troubles and Adversities hast thou shewed him ! Thou h●… set up the Right hand of his Enemies , and made all his Adversaries to rejoyce ; thou hast taken away the Edge of his Sword , and givest him not Victory in the day of Battail : thou hast put out his Glory , and Cast his Throne down to the ground Lord ! how long wilt thou hide thy self , for ever ? Behold , O God our Defender , and look upon the face of thine Anoynted : and though thou hast permitted our sins to reduce his Affairs to this Hopelesse Condition , yet from thence let thy Soveraign Mercy raise him : O Lord ! we know not what to do ; only our Eyes are upon Thee : O magnifie thy strength in this his greatest weakness , and by thine own power effect that , towards which he hath nothing of Humane Contribution : create peace for 〈◊〉 , and Create the means for the obtaining it . Protect his ●…red person , direct and pros●…er all his designes , fasten him as 〈◊〉 Nail in a sure place ; and hang ●…on him all the Glory of his ●…hers House ; that he ●…ay be the Repairer of the Breach , the Restorer of Cities to dwell in ; that he may be a Nursing Father to thy Church , and may Comfort the waste places of Sion : But if our sins have so far incensed thee , that as thou hast taken away one King in thy wrath , so thou wilt not give us another , except it be in thine Anger : if thou hast designed him to succeed his blessed Father , not in his Throne , but in his sufferings : grant him likewise to succeed him in his Virtues ; Confirm to him that inward Soveraignty over his own Passions , more valuable then a Thousand Kingdoms . Chuse him for thy self in the Furnace of afflictions , and make him so cheerfully to wear his Crown of Thorns , with his Saviour here , that he may receiv●… a Crown of Glory from him hereafter ; and that for the Mediation of Jesus Christ our Lord and only Saviour , Amen . V. O Thou blessed and only Potentate , most just in thy Judgements , and wonde●…ull in thy mercies : we thy sinfull Creatures cast our selves down before thee , desiring in all humility to adore that Justice of thine , which hath suffered our iniquities to prevail against the cause and enterprises of our Soveraign ; and yet to praise and magnifie that mercy which hath 〈◊〉 suffer'd them to prevail ●…inst his person ; but hath in 〈◊〉 midst of the greatest and ●…ost amazing dangers , provided him a way of escape ; plucked him as a brand out of the fire ; and by thine own gracious pro●…ction , at once defeated both the fears of his friends , and ●…nd the hopes of his Enemies : Praised be the Lord , which hast not given him over for a prey unto their teeth : And since thou hast been pleased thus far to condescend to the prayers and groa●… of thy servants : O 〈◊〉 not our Lord be angry , and we will speak , beseeching thee , who hast thus powerfully rescued him from Egypt , not to suffer him to perish in the Wilderness , but though his passage be through the red sea , yet at last to bring him to a Canaan : O thou whose wayes are in the great deep , who madest Iosephs imprisonment the way to hi●… advancement , and the impoverishing of Iob , the means of doubling his wealth ; let the same over-ruling Providence dispose of all late adverse events , to those ends , which all Loyall hears gasp after : Lord ! be thou pleas'd to breathe upon the●…●…y bones , and they shall 〈◊〉 liv●… in thy sight . In the mea●… time , O Lord ! let thy comforts refresh his soul in the midst of these sad calamities : sanctifie them unto him , that he may come out of these tribulations , like gold out of the fire , purified , but not consumed ; that so , whatsoever becomes of his transitory Crown here , he may by a constant enduring of temptations be secured of that Crown of life which fadeth not away ; grant this for Jesus Christ his sake our Lord and only Saviour , Amen : VI. O Thou King of Nations , who dost according to thy will in all the Kingdoms of the Earth : who hast made us drink deep of the Cup of trembling , and yet seemest to have bitter dregs behinde for us : We thy wretched Creatures , that have highly contributed to that common weight of sin , under which the Land sinks , humbly prostrate our selves at thy feet , desiring with all sincere contrition , to confesse that thou art Righteous in all that is hitherto come upon us : All that we have hitherto sufferd , being but the sad arrears of the sins of our Peace , when we waxed fat and kicked against thee . And that thou shalt likewise be most just in the utmost of thy future inflictions , which ( what ever they prove ) cannot exceed the sins of our calamitous dayes , who , in the time of our distress have sinned yet more against the Lord ; who have passed through the fire to Moloch with an undaunted obstinacy , suffer'd all the flamings of thy wrath , rather than we would renounce any of our detestable things : Nay ( as if our old were too infirm ) we have made new Leagues with death , new agreements with hell , proceeding from evil to worse , and making every new Calamity , thou sendst to reclaim us , the occasion of some fresh impiety . And now , O Lord , wilt thou not visit for these things ? shal not thy soul be avenged on such a Nation as this ? We are they , O Lord ! that have perverted all thy dispensations toward us , grown wanton under thy mercies , and desperate under thy Judgements , and is there any third method left for those that have frustrated both these ? Behold , O Lord ! these desperate , these gasping Patients at thy feet , who have lost sense and motion to all things , but the resistance of their remedy : O give us not utterly over ! but continue to administer to us whatsoever may remove this stupefaction , and bring us to a feeling of our own condition : And what sharpnesse and severity soever thou disceruest necessary for that purpose , forbear not , O Lord ! to give us those wounds of a friend : O say not concerning us , why should ye be smitten any more ? but rather cast us into the place of Dragons , and cover us with the shadow of death , if by so doing we may be brought to remember the Name of the Lord our God : Lord ! this is the one great necessary wherein we are principally concern'd to sollicite thee ; that our Eyes may be opened , that we may see every one the plague of his own heart , that so ( instead of those Athe●…cal disputes we make of thy providence ) we may all ●…oyn in an humble Adoration of thy Justice ; and ( confessing that our destruction is of our selves ) abhorre our selves and Repent in dust and ashes : And when by th●… greater deliverance thou hast put us in a Capacity of the lesse ; then , be thou pleased to be jealous for thy Land , and p●…y thy people . Consider the troubles we suffer of them that hate us ; and let not all the evils 〈◊〉 little before thee , that 〈◊〉 come upon us , upon our Kings , upon our Priests , and upon all this people . Restore us our Judges as at the first , and our Councellors as at the begin●…ing ; and Comfort us again ●…ter the time wherein thou hast ●…agued us ; And for the years ●…erein we have suffered adversity : But if in recompence of having made thee serve with our sins , servants must Rule over us , though they have dominion over our Bodies and goods at their pleasure , yet O Lord ! let them not have dominion over our souls : Let not all our oppressions make us act any thing contrary to our Christian profession , much less wholly renounce it ; But what ever other judgements we must groan under , Lord deliver us not up to that Barbarism and irreligion which hath already made so great a breach upon us . We cannot but confess it most just in thee to permit Us ; who have so long resisted the power of Godliness , to proceed now to Cast off the very form ; and that we who would not receive the Love of the truth , should be given over to strong delusions to believe Lyes : And this saddest effect of thy wrath hath already overtaken many among us , and doth universally threaten the rest : for since thou hast laid waste the wall of thy Vineyard , what can we expect , but that it should be trodden down ? Thou hast broken our two staves , Beauty and bands ; all Order and Unity ( the necessary supports of a Church 〈◊〉 at once perishing from amongst us : the solemn feasts are forgotten in Sion ; her Elders sit upon the ground and keep silence , while they ●…om thou hast not sent , run ; while they , to whom thou hast 〈◊〉 spoken , prophesie ; and 〈◊〉 these is prophaness gone into all the Land. We , O Lord ! which might once have gone with the multitude to the house of God , are now driven into se●…ret Corners to celebrate the most solemn parts of thy service , whilest it is become more safe to blaspheme , then to adore thee publiquely : This , this , O Lord , is the unsupportable pa●… of our afflictions , the sting of all our miseries : If we had been only sold for Bondmen , and Bondwomen , we could have held our peace ; but , thine abhorring thine Altar , and casting off thy Sanctuary , this is for a Lamentation , and must be for a Lamentation : Thy servants think upon the stones of Sion , and it pityeth them to see her in the dust ; O Let not all those tears & prayers that are poured out for her , return empty : And because thou thy self hast recommended unto us the efficacy of importunity ; be thou pleased to give us that grace , to ●…cite and stirre up all that make mention of the Lord , that they may give thee no rest , till thou establish our Ierusalem again a praise upon Earth : To that end , O Lord , give us Pastors af●… thine own heart , such Priest whose lips may preserve knowledge , and make us diligently to seek the Law at their mouths , and grant that we , being by this deprivation taught the value of such precious advantages , and the sin of our former contemning them , may unanimously contend for the regaining them ; by a cordiall universall forsaking of those sins which have turned away these good things from us : Extend the same mercy to those who have been the most actively instrumentall to this sad devastation both of Church and State : Withdraw from them those treacherous prosperities which make them think , that thon art even such an one as themselves , and by unravelling that webb of strange successes , wherewith they have hid their shame , discover them to themselves , and to all whom they have seduced : O let not the temporall ruines , which they have brought upon us , become the eternall Ruin of any one soul among them , but convince them of the horror of their guilt , and let that convincement work that godly sorrow , never to be repented of : That so thou mayst give them their portion , not with Hypocrites , but with Penitents ; and that for his sake , whom thou hast set forth to be our Propitiation , Iesus Christ our Lord , Amen . VII . O Mercifull God , we thy wretched sinfull Creatu●…es , who have no other qualification for thy mercy ; but that one of extreme misery , do yet presume to approach thee , humbly beseeching thee , to look not on our merits , but our wants , and by removing all those obstacles , which our sins have interposed against our succours , to render us accessible to thy comforts and reliefs ; and then dispense them to us , O Lord ! in such order and measure , as thy wisdom shall see expedient , and when thou seest us fit to be again entrusted with our outward peace , be pleased to restore it to us : but in the mean time deny us not the inward , nor any of those means which are necessary to the procuring or maintaining of it : To this end , O Lord ! continue to us the light of thy truth and let not all these unfruitfull works of darkness , which we have hitherto committed in that light , provoke thee to extinguish it . Avert O Lord , all those sad portents that threaten destruction to this Church : And though thou hast given Satan and his instruments power over all that she hath , yet , O Lord , spare her life ; Let there still be a remnant left to praise thee , and when by these sharp tryalls , thou hast vindicated her integrity , be pleased to bless her , as thou didst Iobs latter end , by giving her a double portion of all real advantages : And though thou hast now violently removed thy Tabernacle , yet O Lord , let not one pin of it be lost , but erect it again ( amongst us ) in the wonted order and beauty ; and though she have lyen among the pots , yet let her be as the wings of a Dove , which is covered with silver wings , and her feathers like gold ; let her builders make haste , and her destroyers , and those that have laid her waste , go forth of her : Deliver her from those Bruitish Pastors which have made this thy pleasant portion a desolate wilderness , but give her such guides , as may by their doctrine build us up in our most holy faith , and by their example , shine as lights in this perverse generation ; and make us so to obey them which watch for our souls , that they may give an account of them with Joy and not with grief ; Grant this , mercifull Lord , for his sake , who is the Shepheard and Bishop of our souls , Jesus Christ our Lord , Amen . VIII . ALmighty and everlasting God , which hatest nothing that thou hast made , and dost forgive the sins of all them that be penitent ; create and make in us new and contrite hearts , that we , worthyly lamenting our sins , and knowledging our wretchedness , may obtain of thee , the God of all mercy , perfect remission & forgiveness , through Jesus Christ , Amen . IX . GRant we beseech thee Almighty God , that we which for our evill deeds are worthily punished , by the Comfort of thy Grace may mercifully be relieved , through our Lord Jesus Christ , Amen . X. ALmighty God , we beseech thee graciously to behold this thy Family , for the which our Lord Jesus Christ was contented to betrayed , and given up into the hands of wicked men , and to suffer death upon the Cross , who liveth and reigneth , &c. Amen . XI . ALmighty and Everlasting God , by whose Spirit the whole Body of the Church is governed and sanctified , receive our supplications and prayers , which We offer up before thee for all e●…ates of Men in thy holy congregation , that every member of the same in his vocation and Ministery may truly and godly serve thee , through our Lord Jesus , Christ , who liveth and reigneth , &c. Amen . XII . Assist us mercifully , O Lord , in these our supplications and prayers , and dispose the way of thy servants toward the attainment of everlasting salvation , that among all the changes and chances of this mortal life , they may ever be defended by thy most gracious and ready help , through Christ our Lord , Amen . XIII . ALmighty God , which hast promised to hear the Petitions of them that ask in thy Sons Name , We beseech thee mercifully to incline thine ears to Us , that have made now our prayers and supplications unto Thee , and grant that those things which We have faithfully asked according to thy will , may effectually be obtained to the relief of our necessity , and to the setting forth of thy glory , through Jesus Christ our Lord , Amen . The grace of our Lord Iesus Christ , and the love of God , and the fellowship of the holy Ghost , be with us all evermore , Amen . A proper Prayer for the Thirtieth of Ianuary . O Blessed Lord God , who by thy Wisdom guidest and orderest all things most sutably to thy Justice , and performest thy pleasure , allwayes in such manner , that thou canst also appeal to us , whether thy wayes be not equall : We , thy poor afflicted People , fall down before thee , acknowledging the Justice of thy proceedings with us , and that the amazing Judgement , which as this day befell us ( in thy permitting cruel men , sons of Beliall to execute the fury of their Rebellion upon Our late Gracious Soveraign , and to imbrew their hands in the Blood and Mur der of the Lords Anointed ) was drawn down by the great and long provocations of this Nations sins against thee : For all which , and our own parts in which , we sinfull wretches here met together , desire to humble our selves before thee , and to tremble at thy presence in this dayes fore vengeance , the effect as well as desert of our impieties , the work of our own hands upon our selves , thy heavy Judgement , but our most horrid sin , for which alone ( did not multitudes of other sins cry out against us ) thou mightest justly descend down upon us all , as thou didst in Sodom , and leave us no other memorial than to be the frightfull Monuments of thy Indignation and fury to all Posterity . Gracious is the Lord , and mercifull , therefore it is , that We are not consumed ! O let thy long-suffering and patience lead us to repentance : And now Lord , looking on this particular signal Judgement , as thy last Trump , warning us to fly from the wrath to come ; We come forth to meet our God , mourning in our prayers before thee , and begging the aversion of thy further displeasure , and the removall of these plagues of long continuance from us , for the all-sufficient merits of the death and sufferings of our blessed Saviour . O forgive our great and manifold transgressions , and for his bloody Passions sake , deliver this Nation from blood-guiltinesse , that of this day especially , O God of our Salvation . Let not our crying sins intercept our Prayers , or thy blessings ; but hear the voice of our tears , and hearing forgive and heal us , retire not quite from us into thine own place , laugh not at our calamities , neither mock in this day of our visitation : Vindicate thine own Cause , and thine own Providence , that it may appear unto men that thou bearest up the Pillars of the earth ; and that by thee Kings do reign . And though thou hast suffered our Enemies to proceed to that high pitch of violence against our late King , even to kill and take possession of his Throne and Revenews : Yet frustrate now at length their bold hopes and desires ; let not their mischievous imaginations prosper , least they be too proud ; let them not be able to establish themselves in that prosperity and greatness they have fancied ; let them not say of his Family , God hath forsaken them , let us persecute them : shew some good token on his seed for good , that their enemies may see it , and be ashamed : because , thou Lord , hast holpen and comforted them . Bow the hearts of the Subjects of this Land , as thou didst those of Israel to David , that they may acknowledge and receive joyfully the heir of these Kingdoms ; and fasten thou him as a nail in a sure place ; behold his injuries , and have compassion on his Innocency ; and let the desire of his enemies perish like that of the Hypocrite ; but bring him , maugre all their oppositions , to a peaceable possession of that Throne , to which by his Birth-right thou hast designed him , and establish him in the Just Rights of his Family . O Lord , we wait on thee this day for this blessing ; make no long tarrying , but according to the time thou hast plagued us , send us deliverance . Snatch the prey out of the Lyons teeth , and pull us out of the burnings like a firebrand : We beseech thee , that We may this day spread before thee the words of Rabshekah , the proud railings , and scornfull reproaches of our enemies . Behold this day their exaltation , and our mourning : O Lord , our eyes are towards thee ! for whom nothing is hard ; let it not seem a small thing to thee , that we suffer , but concenter our Prayers with the many thousands that call on thee : That salvation may come to our King , and through him thy blessing of peace unto thy People . Think upon all those that are peaceable , and faithfull in the Land , and deal thou with us according to thy Word , wherein thou hast caused us to put our trust ; Let the world see that there is a God that judgeth the earth , and will send deliverance to his people in their needfull time of trouble . But whatsoever thy purpose is , let not us behave our selves frowardly , but with all Christian humility , run the race that thou settest before us , and patiently bear the indignation , of the Lord , because we have sinned against him . And we meekly beseech thee , that if the Divine Decree of thy Justice withstand our Petitions , our prayers may return into our own bosomes ; and that thou wilt make thy judgements temporal and not spiritual upon us ; but assist us with strength proportionable to our temptations ; that we be not delivered to evil : but that in wel-doing , we may commit our selves to thee our God , as unto a faithful Creator : And that both our King and we , may say with all Christian submission and cheerfulness : It is the Lord , let him do what seemeth him good . And here , O Lord , we offer unto thee , all possible praise and thanks for all the Glory of thy Grace , that hath shined forth in thine Anointed , our 〈◊〉 Soveraign , and that thou wert pleased to own him ( this Day especially ) in the midst of his Enemies , and in the hour of death , and to endue him with such eminent Patience , Meckness , Humility , Charity and all other Christian Virtues , according to the example of thine own Son , suffering the sury of his , and thine Enemies , for the preservation of thy Church and People . We Praise thee also for the Courage and Comfort thou hast given unto us of his Party , by that owning and assisting him , or any that have suffered in that Righteous Cause . And we beseech thee give us all grace to Remember and provide for our latter end , by a Careful , studious imitation of those blessed patterns of thy Saints and Martyrs , that have gone before us , that we may be made worthy to Receive benefit by their prayers , which they , in Communion with thy Church Catholick , offer up unto thee for that part of it here Militant , and yet in sight with , and danger from the flesh , that following the blessed stepps of their holy Lives and Deaths , we may also shew forth the Light of a good example , for the Glory of thy Name , the Conversion of Enemies , and the improvement of those Generations we shall shortly leave behind us ; and then with all those that have born the Heat and burthen of the day ( thy Servant whose Sufferings and Labours we this day commemorate ) receive the Reward of our Labours , the Harvest of our Hopes , even the Salvation of our own souls , and that for the merits , and through the mediation of thy Son , our Blessed Saviour Jesus Christ , Amen . An Aninversary Prayer for the Thirtieth of Ianuary . O Most mightie God , terrible in thy judgements , and wonderfull in thy doings towards the Children of Men , Who in thy heavie displeasure hast suffered this day , that execrable thing to be done among Us , which We cannot mention without horror , nor remember without astonishment . We thy poor afflicted Creatures , 〈◊〉 dejected looks , and bleeding hearts , humblie confesse in the behalf of all the people of this wretched land , that our crying sins have ●…en the Cause that the Crown is th●… fallen from our head , and an innocent King given up to the rage of cruell and bloudie men . But O Gracious God , lay not the guilt of this bloud ( the shedding of which none but thy blood can expi●…e ) lay it not on the whole Nation ; for thou hast yet a remnant among Us , who having neither hands nor ●…earts defiled with it , do still mourn in secret , and bewail the committing of that fact , which heaven and earth ●…ors . But if thy justice must be satisfied , Let the thunder of it light upon their heads , and theirs alone , who ●…ot only contrived and acted so foul a murther , but are as yet so far from being touched with any remorse or repentance for it , that they justifie their sin , and in an high blasphe●…ie pretend thy Name , and Glorie , for all that they have done . Lord in thy good time consider ●…is ; Consider not only what they ●…ve done to that royall Martyr , who 〈◊〉 raignes with thee in Glorie ; But with what eagernesse they have since pursued him , To whom Thou hast given the Crown , saying , with those wicked Husbandmen , This is the Heir , let us kill him that the Inheritance may be Ours . But , O mercifull God , let not this wicked imagination of theirs ever take effect ; but set thy watchfull Providence as a continual fence about him : shew some token on him for good even now ; O Lord , when they have swallowed him up in the pride of their strength , and think they have made their hill so strong , that thy can never be moved . This is thine hour , O Lord ; this is thy time ; Now shew thy self : O Th●… who art the Iudge of the W●… 〈◊〉 , judge equally between hi●… and those sons of Belial . Thou seest thy Church is laid waste , thy People oppressed , thine Anointed cast out , as an unprofitable Branch ; his Armies overthrown , 〈◊〉 Friends ruined , his Enemies mighty , his Hope 's vanished , and all human remedies consumed . But Thou art the same God that fittest between the Cherubims , be the Earth never so unquiet . Hear Us therefore in the midst of our confusions . Restore to Us the light of our eyes , the King whom thou hast given Us. Be from henceforth his Guide and his Counsel , and his mighty Deliverer , and never leave him till Thou hast made the Stone , which those Builders have set at nought , the head-stone of the Corner ; That We may evermore rejoyce in the felicitie of thy Chosen , and falling down before thine Altars , give thanks to Thee in the great Congregation . Grant this , O God , for his sake that pleads for Us , even Iesus Christ the righteous , Amen . Prayers OF Intercession FOR The use of such as Mourn in Secret , for the Publike Calamities of these Nations . London , Printed by Tho. Mabb , 1660. Lessons appointed to be read on this Occasion . Psalm . 80. 90. 102. Nehem. 9. 2 Chron. 13. Judges 9. Ezra . 9. 2. Sam. 15. 16. 17. 18. 20. Ezek. 9. 22. Numb . 16. Isaiah 22. Rom. 13. Amos 4. Iames 5. 1 Pet. 2. Joel 2. 1 Thes. 5. A Preparatory Prayer . O Lord , I find in that Book of thine , which cannot deceive me , That the oftner thy servant Abraham prayed , the more he got ground upon Thee ; and came at last to that holy Confidence , as not only to Pray to Thee for Himself , but to be importunate , and press thee in the behalf of others . Lord , I confess my Case is different : For Abraham was the Father of the Faithfull ; But I am not worthy to be reckoned among his Children . He had the Honour to be called thy Friend ; but My sins have been such , that , unless Thy Mercy intercede , may make thee look upon me as thine Enemy . He prayed to Thee for a People of whose sins he was not Partaker ; But my address is to Thee for them , in whose iniquities I am involved , & have some way or other deeply contributed to the hastning and bringing down those terrible Judgements of Thine , which now lie so heavie on us : So that alas ! I am unworthy to appear before Thee for My self ; and how shall I then dare to supplicate Thee for Others ? O that there were a Moses to stand in the Gap to turn away thy wrathfull Indignation from us ! O that there were a David , a Daniel , a Ieremy to pour out their souls before Thee ! Yet hear Me , O my God ; For though these Holy Saints have now no being upon Earth ; Yet their Prayers remain upon Record , for every soul that mourns in Secret , to make use of O Holy and Blessed Spirit , kindle but the same Fervency in my Heart ( while I repeat their Words ) as was in Them ; And I know I shall be Heard . I. King David's Prayer for the Church and People . O God , wherefore art thou absent from us so long ? why is thy wrath so hot against the sheep of thy pasture ? O think upon thine Inheritance , which thou hast purchased , and Redeemed of old . Lift up thy feet , that thou mayst utterly destroy every Enemy that hath done Evil in thy Sanctuary . For behold , they break down all the ca●…ed Works thereof , with Axes and Hammers . Yea , they have said in their hearts , Let us make havock of them altogether ; And thus have they designed to ruin all the Houses of God in the land . But O God , how long shall the Adversary do this dishonour ? how long shall the Enemy Blaspheme thy Name , for ever ? Arise , O God , maintain thine own Cause ; Remember how the Foolish man blasphemeth thee daily . But , O deliver not the soul of thy Turtle Dove into their Hands : For the Presumption of them that hate . Thee , increaseth more and more . O God make speed to save us . O Lord make haste to help us . II. O Lord God of Hosts , how long wilt thou be angry with thy People that Prayeth ? How long wilt thou feed us with the Bread of Tears ? and give us plenteousnesse of Tears to drink ? O Turn us again , Thou God of Hosts ; shew us the Light of thy Countenance , and we shall be whole . Remember that Thou didst once plant a Vine amongst us : And when it had taken Root , it filled the Land. Our Hills were covered with the shadow of it : and the Boughs thereof were like the Goodly Cedar Trees . But now , thou hast broken down her Hedge , so that all they that go by , pluck off her Grapes . The wild Boar of the Wood doth root it up , and the Beasts of the Field devour it . Yet turn us again , O Lord God of Hosts ; shew us the Light of thy Countenance , and we shall be whole . For we will not go back from thee ; O let us live , and we shall ●…ll upon thy Name . O God make speed to save us . O Lord make haste to help us . III. HOld not thy Tongue ; O God , keep not still silence ; Refrain not thy self , O God. For ●…o Thine Enemies make a murmuring , and they that hate Thee , have lift up their Head. They have imagined craftily against thy People , and have taken Counsell against thy secret ones . Behold they have cast their heads together with one Consent , and are Confederate against Thee . They have said , Come let us root them out that they may be no more a People , and that their Name may be no more in remembrance . They come daily round about 〈◊〉 like Water , and compasse us on every side . But , O my God , make them like unto a Wheel , and as the stubble before the Wind : Who say , Let us take unto Our selves the Houses of God in Possession O make their Faces ashamed , O Lord , that they may seek Thy Name . O God make speed to save us . O Lord make haste to help us . IV. O God thou hast cast us out , and scattered us abroad ; Thou hast been displeased at us , O Turn thee unto us again . Thou hast moved the Land and divided it : O heal the sores thereof , for it shaketh . Thou hast shewn Thy People heavy things , and given us a Drink of Deadly Wine . Thou hast made us to turn our backs upon our Enemies , so that they which hate Us spoil our Goods . Thou makest us to be rebuked of our Neighbours , to be laugh'd to scorn , and to be had in derision of them that are round about us . But though all this be come upon us , yet do we not forget Thee , nor ●…ave our selves frowardly in Thy Co●…ant . Our heart is not turned back , nor our steps gone out of thy Way . No , not when thou hast smitten us into the place of Dragons and covered us with the shadow of Death . Up Lord , Why sleepest thou ? Awake , and be not absent from Us for ever ? But O why hidest Thou Thy Face ; and forgettest our Misery and Trouble ? For our soul is brought low , even unto the Dust , and our Belly ●…eaveth unto the ground . Arise , help us and deliver us for Thy Mercies sake . O God make speed to save us . O Lord make haste to help us . King David's Tears . O My God , why hast thou forsaken Thine Anointed , and art displeased with him ? For Lo Thou hast broken the Covenant of thy servant ; and cast his Crown to the Ground . Thou hast overthrown all his Hedges , and broken down his strong holds . So that all they that go by spoil him , and he is become a Rebuke to his Neighbours . For thou hast set up the Right hand of his Enemies , and made all his Adversaries to rejoyce . Thou hast put out his Glory , and hast cast his Throne down to the Ground . The Dayes of his Youth hast Thou seasoned with Bitternesse , and covered him with dishonor . But Lord , how long wilt thou ●…ide thy self , for Ever ? and shall thy Wrath still burn like Fire ? Remember , O Lord , the rebuke that Thy Servant hath , and how he doth bear in his Bosom , the Rebukes of many People And let his Adversaries be clothed with sham ; But upon his Head let his Crown flourish . O help him against his Enemies ; for vain is the help of Man. O God make speed to save Him : O Lord make haste to help Him. Jeremiah's Lamentations Propheticall of these Times . HOw hath the Lord covered us with a Cloud in his anger , and cast down from Heaven unto Earth the Beauty of Israel , and remembred not his Footstool in the Day of his Wrath ? For Lo , he hath bent his Bow as an Enemy : He hath swallowed us up , and hath not pittied ; He hath made desolate the Kingdom and the Princes thereof . He hath cast off his Altars , and abhorred his Sanctuary , and hath given into the Hands of the Enemies the Walls of his Palaces . He hath caused our solemn Feast●… and Sabbaths to be forgotten , and hath despised in his Indignation the King and the Priest. For the Lord hath now accomplished his ' Fury ; He hath poured out his fierce Anger ; He hath kindled such a Fire in Sion , as hath devoured the Palaces thereof . For the sins of the Prophets , and and the Iniquities of the Priests , who have shed the blood of the Iust in the midst of her . For the Breath of our nostrils , the Anointed of the Lord hath been taken in their Pits ; Of whom we said , under his shadow shall we live in Peace . But we have Transgressed and Rebelled , and Thou hast not pardoned . And therefore our eyes have as yet failed in our vain help ; For in our Watching , we have watched for a Nation that could not save us . Behold , O Lord , and Consider to whom thou hast done this . O Lord , Thou hast seen his Wrong , Judge thou his Cause . Thou hast seen all their vengeance and all their imaginations against him . Thou hast heard all their Reproach , O Lord , and all their Imaginations against him . The lips of thos that have risen up against him , and their Devices against him all the Day . O God make speed to save him . O Lord make haste to help him . II. REmember O Lord , what is come upon us ; consider and behold our Reproach . For our Inheritance is turned to strangers ; our Houses to Aliens ; our Necks are under Persecution ; we labour and have no rest . Our Fathers have sinned and are not , and we have born our Iniquities . Yea , servants rule over us , and there is none that delivers us out of their hands . Our Elders have ceased from the Gate , and our Young men from their Musick . The Ioy of our Heart is ceased , our Dance is turned into mourning . For the Crown is fallen from our Head , and Wo unto us that We have sinned . For this our heart is faint , for these things our Eyes are dim . But wherefore dost thou forget us for Ever , and forsakest us so long time ? O Turn thou us unto thee , O Lord , and we shall be turned ; Renew our dayes as of old ; And do not utterly Reject us , be not for ever Wroth against us . O God make speed to save us . O Lord make hast to help us . Daniel's Prayer and Confession in the Behalf of Himself and his People . O Lord , the Great and dreadfull God , We have sinned , and done wickedly , and have Rebelled , even by departing from thy Precepts and from thy Iudgements Neither have we hearkned to thy Servants the Prophets , which spake in thy Name , to our Kings , our Princes , and our Fathers , and all the People of this Land. O Lord , Righteousness belongeth unto thee , but unto us Confusion of Face , as at this Day ; unto all that are near and far off through all the Countries , whither thou hast driven them , because of the Trespasse that they have trespassed against thee . For we have not obeyed the Voice of the Lord our God , and therefore the Curse is poured out upon us . Even such a Curse , as that under the whole Heaven hath not been done , as hath been done unto Us. But now , O Lord our God , according to all thy Righteousness , I beseech thee , let thine Anger and thy Fury be turned away from us . Hear the Prayer of thy servant , and cause thy Face to shine upon thy Sanctuary which is now desolate . O my God , incline thine Ear and hear ; Open thine Eyes and behold our Desolation . For I do not present these supplications before thee for our own Righteousnesse , but for thy Great Mercies . O Lord hear , O Lord Forgive , O Lord do , delay not , for Thine own sake , O my God , and for thy Peoples sake , that are called by ●…y Name . O God make speed to save us . O Lord make hast to help us . Prayers for the King. LOrd Remember our distressed King , and all his Troubles , Amen . Let thine Hand hold him fast , and thine Arm strengthen him , Amen . Let not the Enemy be able to do him violence , or the Son of Wickedness hurt him , Amen . Let thy Truth and Mercy be ever with him ; and in thy Name , let his Throne be exalted , Amen . O be thou his Father , his God , and his strong Salvation , Amen . And let him be as the Fi●… born , and Glorious among t●… Kings of the Earth , Amen . O God make speed to sav●… him : O Lord make haste to help him . II. O Most Powerful Lord God , the only disposer of all the Kings and Kingdomes of the Earth , who for the Punishment of the Crying sins of this Nation hast extinguished our Glory , and cast the Throne down to the Ground , Give us not over utterly to Ruine and Confusion ; But bring back in thy good time the Heir of these Kingdomes , like the Sun with Healing in his Wings , to repair the Breaches already made , and prevent the Desolations that ●…reaten us . And however thou hast been pleased to cast a cloud upon ●…im in the Morning of his Days , yet leave him not in this storm . Forsake him not , Thou that art the God of his salvation ; But look upon his Wrongs , and have Compassion on his Innocency . O let it never be in the Power of men to barr him from the Throne , to which by his Birth thou hast designed him ; But Guide him with those Counsels , and prosper him with that success , as may settle him in his Throne in Peace . Or , if the Guilt and Wickedness of his Opposers shall still continue to hinder this , Do it after thine own way , O God , with thy mighty hand , and stretched out Arm ; That they may both know and feel , that thou art the Protector of Kings and the Refuge of all them , who have no other Trust but Thee . Grant this , O Lord , for the Glory of thy Name , and the Comfort of thy desolate Church and People , Amen . O Most Mercifull God , the only Sanctuary of sad and distressed souls , Look down I beseech Thee upon thy servant , who here with bended Knees and a wounded spirit prostrate my self before Thee . For Wo unto us , we have lived to see the Crown fall from our Heads , and the Glory departed from our Israel , even the Anoynted of the Lord , driven to fly before wicked men , and they , who have divided his Inheritance triumphing over him . But thou , O Lord , how long , how long shall Bloody Designs and Rebellious imaginations prosper ? Shall not the Judge of the whole Earth do Right ? Or hast thou forgotten to be Gracious , and shuttest up thy tender Mercy in displeasure ? O No : Thou art the same God , who in the midst of Judgment remembrest Mercy . Thine Arm is not shortned that thou canst not save , nor thine Ear heavy , that thou canst not hear . Arise then , O Lord , Arise , Let the World see , that thou art the Father of the Fatherless , and the Helper of them to Right that suffer Wrong . Shew it , O Lord , especially at this time , in multiplying all thy comforts upon our distressed King. And , as thou hast strangely and Wonderfully delivered him from those who so eagerly hunted after his Life ; So let it appear to the World that : thou hast not done this to make him more miserable , or to continue him in the Condition of an Ex●…e ; But rather , that thou hast reserved him for Faithfull Hands , and fairer Opportunities and more prosperous successes . And though that was not the Time , nor those the Means , by which thou hast designed to restore the Kingdom to him , Yet that thou hast not forsaken him , but that He is still in thy Care , still under the shadow of thy Wings , who alone art able to do more for him , then we can pray for ; and Gloriously to bring him back again , by wayes we cannot think of . In the mean time , O Lord , whilst thou thinkest fit to keep him under the sharpnesse of this Discipline , Teach him to kisse the Hand that chastens him , and humbly to submit his Earthly Crown to thy Divine Will and Pleasure ; knowing , that thou canst either Restore him That , when it seems good to thee , Or else give him a Crown infinitely more Glorious , which no man can take from him . Lord , He is more Precious to thee , then he can possibly be to us : Dispose of Him therefore in the multitude of thy Mercies , And let thy Holy Spirit take so 〈◊〉 Possession and Guidance of ●…im , that among all the Diffi●…ties of his most perplexed Af●…s , he may constantly perform his Duty towards thee , and live and dy thy faithful Servant in Jesus Christ , Amen . A Letany of Intercession . O That thou wouldst hear me O God! that thou wouldst so prepare my Heart , that thou maist hear me ! that thou wouldst hear me once more , though I am but Dust and Ashes ! That thou wouldst hear me for all those , whom by the Bonds of Duty , and Charity , or Affection , I am bound to Pray for ! O Lord hear my Prayers . And let my cry come unto thee . The Letany . THat it may please thee to Bless the whole Catholick Church of thy Son Christ , as it hath been planted in his Death , and watered in his Blood , so it may be still nourished by his Sacraments , and governed by his Word ; That the Uncharitablenesse of men may not make the Rents and Divisions of it wider , and that howsoever we may differ in the superstructions , the Foundations of Christian Faith may never be cast down . O hear us for thy Son Iesus sake . That it may please thee to look compassionately on this persecuted part of thy Church , now driven from the Publike Altars into Corners and secret Closets , that thy Protection may be over us where ever we shall be scatteted , and a Remnant prefervcd among us by whom thy Name may be Glorified , thy Sacraments Administred , and the souls of thy servants kept upright in the midst of a corrupting and of a corrupted Generation . O hear us for thy Son Iesus sake . That it may please thee to be Gracious to Him , who was once defigned by Thee to be the Nursing Father of this thy Church ; But for the sins of both Priests and People is now cast out as an unprofitable Branch ; And that in thy due time thou wouldst deal with him , according to the Innocency of his Person & the Justice of his Cause . O hear us for thy Son Iesus sake . That it may please thee to comfort him in the sadnesse of his spirit , and Guide him in the Perplexities of his Mind , and support him in the straits and necessities of his Fortunes . To raise him Friends abroad , and to Convert or confound the hearts of his Enemies at Home ; To do some mighty thing for him , which I in particular know not how to Pray for , and by the secret Working of thy Providence , to make the Stone which the foolish Builders among us have refused the Head-stone of the Corner . O hear us for thy Son Iesus sake . That it may please thee to preserve him with an unspotted soul , and an unshaken Faith and that no splendor of any Earthly Crown may so dazle him , as to make him forget either himself or thee ; or do any unworthy thing to lose that Heavenly Crown which thou hast prepared for him , and nothing but his own sins is able to keep from him . O hear us for thy Son Iesus sake . That it may please thee to shew Mercy to the Queen his Mother , the Dukes his Brethren●… in Exile with him , and the rest of that scattered and oppressed Family ; to guide them thy Counsels , to defend with them with thy Power , to provide for them in thy Mercy , and to make them in their severall ways , Instruments of thy Glory and our Happiness . O hear us for thy Son Iesus sake . That it may please thee to deal Graciously with that Remnant left of the Loyall Nobility , and all others of that ruined side , who have chosen rather to suffer in thy Cause , then to participate with the sins of a more successefull Party . O hear us for thy Son Iesus sake . That it may please thee to spread the wings of thy Protection over all those whom thou hast made near and dear unto me ; to preserve them safe in body and soul from the snares of their enemies , and the iniquity of the times , that no sin may lay waste their Consciences , nor no evill come neer their dwellings . O hear me for thy Son Iesus sake . That it may please thee to recompence all those whom thou hast raised to be Instruments of any good unto me ; such as have taken care of my soul , and instructed me in the way to heaven ; such as have counselled me , when I have gone astray , supplyed me in my wants , comforted me in my heaviness , and have had that high Charity for me , as to Reprove me when I have sinned . O hear me for thy Son Iesus sake That it may please thee to let the day-spring from on high , shine upon all those who sit in darknesse and in the shadow of death ; who either do not know thy Name , or knowing it , are carried by strong delusions into the wayes of Error and false Perswasions . O hear us for thy Son Iesus sake . That it may please thee to confirm those , who as yet stand fast on the foundations of thy Holy Truth ; that neither the persecution of the Church in which they were Baptized , nor the temptations of the times , nor the snares of cunning men , who watch all advantages , may make them fall from their first Faith , and miserably wander after their own imaginations . O hear me for thy Son Iesus sake . That it may please thee to comfort and raise up those weak and dejected spirits , which are ready to sink under the burthen of a troubled or Afflicted Conscience , that as thou hast shewed them their sins , and the punishments due for them , so thou wouldst shew them their Saviour ; and , by directing them to lay hold on his Cross , keep them from a Finall and Everlasting ship wrack . O hear me for thy Son Iesus sake . That it may please thee to hear the groans and cries of all those that are Afflicted , either outwardly or inwardly , in body or soul ; Especially such , who being oppressed for Conscience sake , have no place to fly unto , nor no man careth for their souls . O hear us for thy Son Iesus sake . That it may please thee to listen Compassionately to the deep sighing of the Prisoners , and by thy mighty Power to deliver such , who for obeying thee and a good Conscience , are or shall be designed to death or ruin . O hear me for thy Son Iesus sake . That it may please thee to soften the hearts of all unrighteous Judges ; who now have the Power over us , and to make them know with trembling that there is a Judge higher than they . O hear us for thy Son Iesus sake . That it may please thee to forgive all who more particularly are Enemies to me & mine , all that way have any traduced or slandered me , even to turn their hearts and to extend their Charity to them , in all those degrees of mercy which I desire may be shewn to my own soul. O hear me for thy Son Iesus sake . That it may please thee to hear all those servants of thine , who either have the Charity to pray for me , or desire my Prayers for them : But above all , that it may please thee to hear the Prayers of thy Son Jesus Christ , who now fits gloriously on thy Right hand , to intercede both for me , and them . O hear me for thy Son Iesus sake . O Lord , hear my Prayers ; and let my cry come unto thee . O Lord , pardon my prayers , and let not my sins and mine unworthinesse interpose between thy Mercy-seat and me , Amen . A Prayer for the Church . ALmighty and Everlasting God , who only workest great marvells , shew the express of thy Goodness to thy desolate and persecuted Church , that now sits mourning in her dust and Ruines , torn by Schism , and stripped and spoiled by Sacriledge . And thou which after a long Captivity didst bring back thy People to re-build their Temple , Look upon us with the same eyes of Mercy : restore to us once again the Publike Worship of thy Name , the Reverend Administration of thy Sacraments ; Raise up the former Government of Church and State. That we may no longer 〈◊〉 without King , without I rie●… without God in the World. But may once more enter thy Courts with Praise , and serve thee with that Reverence , that Unity and Order , as may be acceptable in thy sight , through Jesus Christ our Lord , Amen . A Prayer for the Queen Mother , and the Royall Progeny . ALmighty God , the Fountain of all Goodnesse , we humbly beseech thee to be gracious to the Queen Mother , to comfort her in her Afflictions , and to direct her wayes and Counsells as may most conduce to the setling of her Posterity here in Peace . Enlarge thy Blessings upon all the Royall Family , those that 〈◊〉 driven to fly for Refuge into ●…rraign Lands . Take them 〈◊〉 into thy care , cover them ●…der thy wings , and in thy due time make them so many instruments of thy Glory and our Happiness , through Jesus Christ our Lord , Amen . A Prayer for the Afflicted . O Lord God , Mercifull & gracious , the only Sanctuary and Refuge of all that are in Misery and Trouble ; Hear I beseech thee the groans and cries of all that are Afflicted outwardly or inwardly , either in body or Mind , Especially such who suffer in a Righteous Cause , whose loyalty hath been more dear to them then their Fortunes , and a good Conscience more precious then their Lives : conside●… them , O God , in their severa●… Extremities , whether at hom●… or abroad : comfort them 〈◊〉 their Distresses , supply them i●… their Wants . Let the sorrowfull sighing o●… all that are oppressed , come before thee , and by the Greatnesse of thy Power , preserv●… thou them that are appointed to die . Convert and soften the hard hearts of their implacable Enemies and asswage their thirst of blood , which still cries more and more . Or , if thou otherwise hast decreed to bring any more of us through this Red Sea into the Land of Promise , prepare us for this passage , and guide us by thy blessed Spirit through the shadows of death . Continue our Christian courage and constancy to the uttermost ; strengthen our Faith , confirm our Hope , and let our Charity ●…erflow , even to the forgiving 〈◊〉 them , by whose unjust Sen●…e we perish . That so dy●…g in thy Peace , we may enter ●…to the Joyes prepared for us , ●…rough the Mediation of our saviour , who hath gone the same ●…y before us , even Jesus Christ the Righteous , Amen . An humble and submissive 〈◊〉 postulation with God , when 〈◊〉 Orthodox and loyall Clergy we●… so mercil●…y silenced , by that blou●… U●…rper , who by Proclamatio●… forbid them either to preach or 〈◊〉 publickly in Churches ; or priva●… ly in Families , not suffering th●… so much as to teach School . O That thou wouldst hea●… me , O God , that tho●… wouldst hear me once more , wh●… am but Dust and Ashes , while presume , yet with all humbl●… Rerence , to expostula●… with thee the great and Glor●… ous God , in behalf of this pe●… secuted and afflicted Church ! RIghteous art thou , O Lord , when I plead with thee ; yet let me talk with thee of thy Judgements : wherefore doth the way of the wicked prosper ? wherefore are all they happy that deal very treacherously ? Thou hast planted them , yea they have taken root ; they grow , yea they bring forth fruit [ such as it is , the Apples of Sodom and the Grapes of Gomorrah ] Thou art near in the mouth , but far from their reins . But wherefore hath the Lord done this unto this Land ? what meaneth the heat of this great anger ? O my Lord , if thou the Lord art with us , why then is all this befallen us ? and where be all thy Mercies and deliverances , which our Fathers told us of , saying , Did not the Lord bring us out of Egypt ? did he not deliver us from superstition , ignorance and prophanesse , from persecutions of the right hand , and separations on the left ? Did he not save us from our open and professed enemies ? and wilt thou now suffer us to be destroyed by our own selves ? Say Lord , hast thou quite forsaken us , and wilt thou deliver us over into the Midianitish hands of our own Mothers sons ? How long shall Iijm and Ziim , the beast of the Island be let alone to leap upon thy Mercy-seat , which was wont to be fenced with Cherubims ? Or art thou weary of our service , that thou thus goest about to disgrace the Throne of thy Glory , and seemest to abhr both the cry of our Prayers , and the voice of weeping ? For behold Lord , we have sown in tears : when is it that we shall reap in Joy ? When wilt thou turn again the Captivity of Sion . Is it not enough that she hath been so long , as a Lilly among the Thorns , but wilt thou now suffer the Thorns to overtop and to choak up this Lilly ? Or shall the envious mans tares ●…roy the wheat , which hath been ●…en in thy field . If there be a necessity that He●…s should be , yet , is there any ●…ity that they should bear sway ? yea , there is no necessity but that thy Truth should prevail . O Lord God , terrible in thy judge●…s , but yet most fatherly in thy ●…cies ; when shall we hear thee say in this Church of ours , as thou didst sometimes to thy afflicted Israel . Thus saith thy Lord , the Lord , and thy God , that pleadeth the cause of his people , Behold , I have taken out of thine hand , the cup of trembling , even the ●…egs of the cup of my fury ; thou shalt no more drink it again . But I will put it into the hands of them that afflict thee ; which have said to thy soul , bow down that we may go over ? Arise O Lord , and have mercy upon Sion : for it is time that thou have mercy upon her , yea the time is come . And why thy servants think upon her stones , and it pitieth them to see her in the dust . It pittieth them to see , that there is none to guide her among all the sons that she hath brought up . It pittieth them to see the Priests of the Lord s●…lenced , and those lips sealed up , which preserve knowledge . It pittieth them to have their Teachers removed into a corner , and that their eyes cannot see their Teachers ? It pittieth them ; and yet doth it not pitty thee , O Lord , who art the God of pitty and compassion . Art thou not satisfied with the blood already spilt among us , but standest thou still ●…ith a sword upon thine Altar ? Must Aarons rod be suffered to ●…ther in thine own house , in thine , 〈◊〉 sight , while Corah's and , Da●…han's do bud and blossom ? Canst thou , O God , look on , and see the golden pot ravish'd from thine own Tabernacle ? Canst thou endure to be in the Temple , and see those Lights of the Sanctuary put out , which thou thy self hast light up ? Wilt thou suffer the Labourers to be driven out of thy own Vineyard , after their working so long there by thy Divine appointment ? Shall thy House of Prayer become at length a den of Theives ; and thou thy self stand by as unconcernd ? whilst they rob thee of thine Honour ? Thou that saidst to the waves , be ye still , wilt thou suffer the winds to arise , the contrary winds of false Doctrine , and to blow against this Ship , which thy self hast so long been in●… wilt thou sleep in the Ship , while thy Disciples are cast over board ? Lord , carest thou no●… we perish ? When shall thy Ministers tak●… down their Harps from the Wil●… upon which they hang. When shall they be permitted openly to sing the Lord●… song , though in this strang●… Land ? When , O when shall we see the Ark of God to return back from the House of Dagon , and David dancing before it ? When wilt thou open the mouths of thine own Zacharias's , the Priests of the Lord , that were called to wait upon thee at thine Altar , but who are now struck dumb , from of●…ating before thee ? When wilt thou extend mer●… into us in the sight of those ●…at hate us , who are set over us , 〈◊〉 give us a reviving , to set up the ●…ouse of God , and to repair ●…he Desolations thereof , and to give a Wall in Iudah and in Ie●…salem ? When shall we accompany the Tribes , even the Tribes of the Lord unto the Lords House , there to testifie unto Israel , to give thanks un●… the Name of the Lord , for the ●…ation of our Religion in the 〈◊〉 of so many fiery trialls , and the restauration of our Liberties af●…r so sharp a captivity ? When Lord , shall we be allowed to eat bread again freely in thy House ; yea , though it be but to gather the ●…rums that fall from our Masters table ? How long shall it be , ere thou bid 〈◊〉 look with joy vpon Zion , the Citty of our Solemnities , as thou didst bid thy People the Jews . When wilt thou comfort us , and say , your eyes shall see Ierusalem a quiet habitation , a Tabernacle that shall not be taken down , not one of the stakes thereof shall be removed , neither shall any of the cords thereof be broken ? O how amiable are thy Dwellings , thou Lord of Hosts ? My soul hath a desire and longing to enter into thy Courts , and to go unto thine Altars . But Lord , It is not for us to know the times and seasons , which the Father hath put in his own Power . And therefore I desire humbly to submit the successe of all our Prayers and Supplications , of our actions and sufferings , together with the time of our deliverance , unto thy sole pleasure , earnestly beseeching thee , for thy Grace ( which is alone sufficient for us ) that we may cheerfully wait upon thee ( without thinking thy stay too long ) till thou have mercy ●…on us . The Lord our God is a God of ●…compences , and shall surely requit●…●…r Enemies . But The Lord is our Judge , the Lord is our Lawgiver , the Lord is our King , he will save us . Thou art the Lord ; and therefore , Lord , even when thou pleasest , and what thou pleasest . Not our time , but thy time : Not our way , but thy way : Not our Will , but thy Will be done . Thy Will be done in Earth , as it is Heaven , Amen . A Prayer for the Church 〈◊〉 England . O Lord , look down in mercy and compassion upon o●… dear Mother , the afflicted Church of England , to whose breasts thou hast applyed us , And grant , that we may draw from thence neither blood nor wind , but the sincere milk of thy word of an holy Conversation . Behold Lord , she is none of those Mothers , which are for the dividing of their children ; O preserve thou her children , that they also may none of them be for the dividing of their Mother ! Make her yet once more happy in a Moses and an Aaron : in nursing Fathers to go in and out before this People , and holy Ministers to stand before thee our God : and suffer not ●…e sins of this Nation to be ●…onger , to pull down the walls ●…our Sion and Ierusalem , then ●…s thy goodness and mercy to ●…ild them up again . O that this Church of England ●…ay live in thy sight ! For which end , behold her Priests , how they keep silence , even from good words , which is pain and grief unto them ; and are denied even a place between the Porch and the Altar , though only to weep there for the sparing of the Temple . Behold her Virgins , how they 〈◊〉 , least for want of a Vision , the People perish ; and her Widdows , 〈◊〉 they make Lamentation , to see Iudgement begin so severely at the House of God. Behold , how she her self , like another Racheb , weeps for her children , because they are not ; because they are not suffered to comfort their own Mother , and to defend her from all such wh●… mock at her Sabbaths and s●… lemn Feasts , and make her se●… vice and Devotions their de●… sion and scorn . O Lord , behold her Afflictions for the Enemy hath magnified him self against her . See , O Lord , and consider●… for she is become very vile : But we trust , by how much she i●… become vile in the eyes of man , she shall be the more precious in the sight of thee her God. And , though others set light by her blood , yet thou hast promised not to despise her team especially , when thou thy self hast washed them in the blood of thy Son. O therefore we beseech thee , put thou her Tears in thy bottle ; and let not her sighs and her groans seem little in thy sight . Accept of those Humiliations , and graciously answer the Prayers which are offered up in secret for her . Visit , O visit her in Mercy and Compassion , now after the time that thou hast afflicted her , and for the many years wherein she hath suffered Adversity . Let that purple Robe of mockery , wherewith first thy self wert clad , and now of late this Church of thine , be changed at length into garments of joy and gladnesse . Let that Crown of thorns , which was taken from thy Temples and platted upon hers , be now taken from both : and crown her instead thereof , with Roses out of her own Sharon . Let the Print of the nails in thy hands and feet , be as the Balm of Gilead to heal and close up the wounds which are made in hers . And let the hole in thy precious side , be a safe hiding-place and Sanctuary , till this Persecution be overpassed . Though this year be begun in bitterness , yet O suffer it not , to end so . But cause it to be proclaimed the acceptable ye●… of the Lord to all that mou●… in Sion . As thou hast given unto t●… Church an Head of gold , so don●… let her stand like Nebuchadneza●… Image upon feet of clay . Thoug●… she be made to lie among the po●… yet thou canst cover her again wi●… silver wings , making her feather●… like gold . Thou art Almighty , and can●… do it : yea thou art Almerciful●… and wilt do it : O then shew he●… ( now especially ) some toke●… for good , that they which hate her may see it , and be ashamed , because thou , O Lord , ha●… holpen her and comforted her . Give her instead of a Rent , a Girdle , instead of vain Repetitions , the Holy Spirit and Office of Prayer●… for the bread of Adversity , the blessed Manna of thy Word and Sacraments ; and for the cup of trembling and astonishment , the cup of salvation . Suffer not Pharaoh's thin and ●…sted Ears of corn to de●… those full and good Ears , which have sprung up here in Gods field . Neither do thou punish our former ( slighted ) ●…nty with a succeeding famine of thy Word . Give unto her beauty for ashes , the 〈◊〉 of Ioy for mourning , the gar●… Prayer for the spirit of bea●…ss . Give her the custody of Angels , the Patronage of Kings and Princes , the hearts and ●…ds of Nobles , the prayers and tears of Priests , and the de●…ce of the whole secular Arm. O thou that hast the Key of Da●… that openest and no man shut●… , open thou the mouths of thy Mi●…rs , and suffer no more any man 〈◊〉 them . Open thou the doors of 〈◊〉 own House for thy servants to 〈◊〉 in , and let no one dare upon 〈◊〉 p●…ill of their souls to keep us out . And since we have taken upon us to speak unto our Lord ( not for the sparing of a Sodom but of this thine own Sion ) le●… not our Lord be angry and w●… will speak unto him once more Preserve her , and all her sons an●… daughters in all storms , and again●… all temptations ; in this present storm●… and against the present and all future temptations , that we may do nothing to scandall our holy Calling , by sacrificing our Consciences to the purchase of our case . Give us innocence mixt with prudence , the Doves eye in the Serpents head . And teach us to beware of the Dragons Poyson , even when we are made to feel the Dragons sting And when the winds shall blow fiercest against thine Ark , yet then we beseech thee to preserve the Vessel , though thou shalt change the Pilots ; And however in thy secret wisdom thou mayst suffer many of the Lights to be blown out , yet we pray thee Lord , be not so severe upon our justly-deserving sins as to remove the Candlestick All this , and whatsoever else thou ●…e more needfull for our bleeding Mother , or for any of her persecuted Children , we beg at thy mercifull hands , for thy Sons sake who purchased this Church with his own blood , Iesus Christ our Saviour ; To whom with thee , O Father , and the ever blessed Spirit , be all Honour and Glory , Submission and Adoration in all places , at all times , in all Estates and Conditions by all men and Angels , World without End , Amen , Amen . A Prayer for the Kings Birth-day , May 29. O Lord God , the great disposer of Kings and Kingdomes , and who in thy Mercy didst design thy servant our persecuted Soveraign Lord King Charls to be the Heir of these Kingdomes , though in thy secret Judgements towards this sinfull Nation thou hast suffered the sons of violence to keep him hitherto from inheriting his Fathers Throne . We thy unworthy servants are here n●…et together , upon the Anniversary Day of his Nativity to offer unto thee a gratefull commemoration & our humble thansgivings for thy great Blessing in bestowing upon us at first so hopefull a Prince ; And withall , to bewail our unworthiness of having so good and gratious a Prince as yet to exercise his Raign over us ; we bewail those many sins of ours , whereby we have helped to cut off the Royall Father , and whereby we still assist to the keeping our of his Royall Son. However , we beseech thee , O Lord , to grant , that as thy hands did fashion him , and as he was fearfully and wonderfully made in his Mothers womb , so his heart may still be in those hands of thine , to preserve him from all danger , and to mould him to all Christian and Princely Graces . Give him years of Happiness and Joy , for those years of bitterness and sorrow wherewith thou hast afflicted his soul. Cause him to know , that the end for which he was born , was not so much to govern others , as to submit himself to thee ; and to lay his Crown and Scepter at the Feet of the Lamb. And grant Holy Father , that that as now he has finished twenty nine years of his life , and most of those years under the severity of thy Discipline ; So he may spend the Remainder of his life , ( and may have those years doubled and trebled to him , ) in the successes of thy favour . As thou dost add days to his years ; so let it be thy good pleasure to add happiness to his days ; exchanging his Banishment into restauration , and his Crown of thorns into a Crown of Majesty here , & of Glory hereafter . This day didst thou take him out of his Mothers womb , to live here a little time . O mayst thou at the last day take both him and us out of our Mothers womb again , even the grave , and the womb of the Earth , to live with thee for ever , through Jesus Christ our Lord , Amen , Amen . The Ministers Prayer for the People . O Most mercifull Lord God , and Lover of souls , who hast given Commandment to thy Priests to weep and to pray between the Porch and the Al●…n , and to cry , spare thy people , O Lord , spare them . O most blessed Jesu , who art ●…n everlasting Priest , and the great Shepheard and Bishop of our souls . O most holy Spirit , who dost sanctifie and preserve us , building us up into an holy Temple , for thy self to dwell in . O Father , Son , and Holy Ghost , three Persons , and one God , who delightest in the Conversion of sinners , and to see souls daily added unto thy Church . Bless this whole Congregation , and have mercy upon this Parish , who are committed to my charge to take care over their souls . Lord , I am unworthy of so great an honour , and too unfit for so great a Burthen , yet in obedience to thy Call , I have undertaken it ; and I trust by thy Assistance , to be able to feed both thy sheep and thy Lambs . Keep them always within thy Fold , that they may never wander nor go astray ; preserve them from Wolves , though they should be set in the very midst of them . Teach them to know thy voice , and to be obedient to thy Call. And when any of them shall straggle into the Wildernesse , yet then Lord , do not thou leave them 〈◊〉 their own way ; But be thou gratiously pleased to look after ●…hem ; and when thou hast found them , give them a ready willingness to accept of thy shoulders , and to be carried ●…ome . With thee there is Balm for their wounded consciences : and in thy side there is oyl for for their broken hearts . Let thy staff , O Lord , be a support to the weak , and let thy rod instruct and correct the refractory . And so bless them all in their bodies , in their souls , in their Estates , both with thy temporall and spirituall mercies , that , here in this life , they may live in Love , Peace , Plenty , and all Godliness ; that so in the Life Eternall they may be made joynt Partakers of Glory , and raign for ever with the Lamb of God , who takes away the sins of the world . To whom , be all honour and glory , power and praise from this time forth and for evermore , Amen . The Peoples Prayer for the Minister . O Lord God , who of thy mercy hast bestowed upon us Preachers of Righteousnesse , and who for our benefit hast appointed the Priests lips to preserve knowledge . O Lord Jesu Christ , who hast sent labourers into thy Vineyard to dress and trim it , and there to reach us fruit from the Tree of life . O holy and blessed Spirit , who satest in the likenesse of fiery tongues upon the Apostles to inspire , thy Church , and of whose gift it is , that a succession of Ministers is continued among us even to this day . O holy , blessed , and glorious Trinity , let me never but be thankfull to thee for all these thy Gifts . Preserve me by thy Grace , that I may never be of the number of those who love to strive with the Priest. And that I may at no time deserve to be struck blind with the dust from a Disciples feet . Keep me from ●…surping upon the Ministers Office , from defrauding him of his right , from maligning his person , from calumniating his Doctrine , and from abhorring to be reproved by him . But grant , Lord , that I may readily hear and embrace the Message that thou art pleased to send by him , be it of mercy or of judgement , alwayes saying with old Eli , It is the Lord , let him do what seemeth best in his own eyes . And here among many other thy servants who wait upon th●… at thine Altar , bless Lord , more particularly , that servant of thine to whom thou hast committed the charge of my soul. O never let him sooth and flatter it , but ( as I give him occasion ) let him discipline and correct it . Give him Grace and Courage to speak boldly in the name of Jesu . And since thou art delighted with those that tremble at thy Word , Lord , make me one of their number that thou mayst delight in me . Let me never stop mine ears , nor withdraw my self from hearing thy servant , who speaks home to my conscience . But when he shall have wounded mine heart with the sword of thy Spirit , O give him power and wisdom to pour as well oyle as vinegar into those happy wounds . Lastly , Grant Lord , I beseech ●…e ; that he , by whose prayers ●…nd instructions , thou art gra●…ously pleased to advance my spirituall good , may by thy grace and favour be protected by thy Providence , assisted by thy great mercies , comforted and relieved in all his necessities bodily and ghostly . And let me never but thus pray for him , who in discharge of his duty both prays and weeps for me . Lord , grant him deliverance from unreasonable and wicked men , who ( with so much danger to himself ) endeavours to preserve me from the power of the Devil . That so at last both Priest and People , the Minister and his Congregation , the Shepheard and the whole Flock , may walk hand in hand to heaven , and be joyfully translated from the Church militant here , to the Church triumphant above through Jesus Christ our Lord and Saviour , Amen . Another . O Most gracious Lord God , who hast promised to hea●… the Prayers of others for us , and our Prayers for others , but both theirs and ours , through the powerfull intercession of thy Son. Grant I beseech thee , that I may reap benefit by the Prayers of all such who are charitably mindfull of recommending me and my necessities to the Throne of Grace . Particularly , touch both the heart and tongue of thy Servant — with a coal from thine Altar . give him zeal and intention in all his Devotions . And since we are taught by thy holy Spirit , that the effectual servent Prayer of a Righteous man availeth much , grant him Lord , to be Righteous in all his ways , Faithfull in his Calling , and a sincere Example of holy life and godly Conversation ; That so , those Prayers which he offers up for my self and others , may be the more acceptable in thy sight , and be the sooner graciously answered with thy Benediction and Blessing both upon our bodies and souls : and all for the precious blood-sheddings sake of thy beloved Son , and our blessed Mediator Jesus Christ , Amen . Psalms for pardon of sins . Psalm . 6. 25. 32. 38. 51. 10●… 130. 143. For Protection from our Enemies and from the punishment of sins . Psalm 3. 7. 9. 10. 11. 13. 17. 27. 31. 35. 54. 56. 57. 141. For the Church and all faithfull People . Psal. 53. 74. 79. 80. 94. 137. For the King. Psalm 21. 61. 89. 132. For Peace — 46. 122. 133. In time of Persecution and publick Calamity . Psalm . 52. 64. 73. 61. 142. 120. In time of War — 43. 144. Lessons . IUdgments upon Rebellion . 2 Sam. 18. Saint Iudea Numb . 16. Epist. Idgements up●… Tyrants and ●…lse Prophets . Mic. 3. Mat. 7. 23. Mar. 13. 2 Pet. 2. 3. The Iudgement of re●…ving the Candle●…ick , and threats of it . 1 Sam. 4. Mat. 21. Ezek. 3. Rev. 2. Threats against Disobedience and Promises to the Obedient . Deut. 28. Luke 6. Joshua . 23. sa . 59. Jer. 5. Lamentation for Iudge●…ent on a ●…nd . Lam. 1 , 2 , 3 , 4 , 5. Mat. 20. Isa. 64. Luke 13. Jerem. 4. 9. Baruch . 2. 3. 2 Esdras 3. 4. Exhortation to Repentance and Faith. Deut. 4 , 6 , 8 , 11. Mat. 6. Isaiah 58. Hosea 4 , 6. Exhortaion to Fasting and Obedience . Joel 2. Jonah 3. Jerem. 〈◊〉 , 3 , 7 , 6. Examples for patient sufferings , and Exhortations thereto . 2 Sam. 15. Heb. 12. 2 Mac. 6 , 7. 1 Pet. 〈◊〉 , 3 , 4. Jam. 4 , 5. Temporary Prosperity and Eternall Punishment of the wicked . Job 21. Jer. 12. Act. 12. Habbac . 1. Mal. 3. Wisdom 5. Persecution of the Church . Exod. 5. Revel . 12 , 13. Comforts to the Penitent and Holy. Ezek. 9. Mat. 5. Revel . 7. Some Prayers for the King and Church , &c. heretofore printed . A Prayer for the King. O Lord God , who hast commanded us to pray for Kings , and all that be in Authority , that under them we ●…ay lead a quiet and peaceable ●…fe in all godliness and honesty ; ●…esse thy Servant our King , ●…at he may use that Sword ●…ou hast put into his hands , for ●…e protection and reward of ●…he good , and the punishment ●…f them that do evill , and give grace unto us , and all other his Subjects to fear , reverence , and ●…bey him as thy Minister , not ●…nly for wrath , but for consci●…ce sake , least contemning ●…ine ordinance , we incur that damnation thou hast threatne●… to all those that resist the high●… powers . Hear us , O Lord , f●… his sake , who is the Prince 〈◊〉 the Kings of the Earth , eve●… Jesus Christ our Lord , Amen . O Most gracious Lord God the Ruler of Princes whe●… they are in their thrones , an●… their Protector , when they a●… in perill , look down mercifull●… from Heaven , we most humbly pray thee , upon the low estate 〈◊〉 thine anointed our King ; comfort him in his troubles , defen●… him in his dangers , strengthen him in his good resolutions , and command thine Angels to pitc●… their tents round about hi●… that he may be defended fro●… the hands of all those that desire his hurt , and may be re-established in the just rights o●… his throne , through Jesus Christ our Lord , Amen . O God the Father of Heaven , have mercy upon him and de●…er him . O God the Father , &c. O God the Son Redeemer of the world , have mercy upon him ●…nd deliver him . O God the Son , &c. O God the holy Ghost pro●…eeding from the Father and the Son , have mercy upon him ●…d deliver him . O God the holy Ghost , &c. O holy , blessed and glorious ●…rinity , three Persons and one God , have mercy upon him and deliver him . O holy , blessed and glorious , &c. Remember not Lord his offences , nor the offences of his fore-Fathers ; neither take thou ●…engeance of his sins ; spare him good Lord , spare thy servant ●…om thou hast redeemed with thy most precious blood ; and ●…e not angry with him for ever . Spare him good Lord. From all evill and mischief , from the Insurrection of wicked doers , from the frowardness and madnesse of the People . Good Lord deliver him . From mouths full of cursing and bitternesse , from all thos●… that speak evill of dignities , and from those that slander the foot steps of thine Anointed . Good Lord deliver him . From them that are confederates , and speak so disdainfully against him , and from all thos●… that hate him without a cause . Good Lord deliver him . We sinners do beseech thee t●… hear us , O Lord God , and tha●… it may please thee to look upo●… the face of thine Anointed , and to visit him with thy salvation . We beseech thee to hear us , good Lord. That it may please thee to plead his cause against them tha●… strive with him , and to figh●… against those that fight again●… him . We beseech thee , &c. That it may please thee to hear him in these dayes of his trouble , and to send him help from thy Sanctuary . We beseech thee , &c. That it may please thee to arise and maintain his cause , and to remember how the foolish man blasphemeth thee daily . We beseech thee , &c. That it may please thee to give him patience in this time of adversi●…y , untill the pit be digged up for the ungodly . We beseech thee , &c. That it may please thee in the multitude of the sorrows that he hath in his heart , to let thy comforts refresh his soul. We beseech thee , &c. That it may please thee not to deliver him over to the will of his adversaries , nor to false witnesses risen up against him ; or to such as speak wrong . We beseech thee , &c. That it may please thee , to defend him under thy wings , and that thy faithfulnesse and truth may be his Shield and Buckler . We beseech thee , &c. That it may please thee to satisfie him with thy mercy , and that soon , so that he and we may rejoyce all the dayes of our life . We beseech thee to hear us good Lord. A Prayer For the Church . LOrd , who hast promised to thine Apostles to be with them alwayes unto the end of the world , and for a supply of their mortality , hast in thy gracious providence over thy Church , continued a perpetuall succession of Bishops and Pastors to feed their severall Flocks , whereof the Holy Ghost hath made them overseers : Inspire them by thy grace , that their lips may preserve knowledge , and the people seek thy Law at their mouth . Bless them , O Lord , with the blessings of Levi ; blesse their substance , and accept the work of their hands ; smite through the loyns of them that rise up against them , and of them that hate them , that they rise not again , that they may shine forth as lights before us , holding forth the word of life , till we all come in the unity of Faith , and the knowledge of Jesus Christ , unto that perfection and fulnesse of thine everla●…ing Kingdome , Amen . ALmighty God , and gracious Father , we confess against our selves , that we are most worthy of all the Judgements that thou hast threatned against us , these Kingdomes , and this Church , which is now under the Crosse , and neer to utter ruin and extirpation , unless thy mercy step in between thy fierce wrath and our hainous sins . And howsoever the voice of our crying sins hath ascended into thine ears , and stirred up destroyers to root us out , that we be no more a people , and that thy name be no more called upon , nor hallowed by us ; yet we most humbly beseech thee to hear the prayers and supplications , with strong cryings and tears which once our blessed Saviour offered for us upon the Crosse , and in the garden , and which he daily represents unto thee . And for his all-sufficient merits , which speak better things than the blood of Abel , hear not the cry of our sins , but the cry of his blood , and therein wash all our sins . Let our great miseries and dangers suffice for that which is past , and let that Oratour in thy own bosome , even thine own fatherly goodness perswade and prevail for us , and purchase our deliverance and safety . Hear us for our selves and others , Look upon us with the eyes of pitty and compassion , consider our enemies how many and how mighty they be , and they bear a tyrannous hate against us . Our goods , our lands , our lives will not suffice their boundlesse ambition : our religion , our souls , and if it were possible , our God , is that they strike at : curse thou their anger , for it is fierce , and their wrath , for it is cruel . Divide them in Iacob , and scatter them in Israel : As , for us , deliver us out of their hands , and unite us together in the bond of peace , that being freed from our many and tyrannous enemies , we may ever bless thy sacred and holy name , and evermore serve thee without fear in all holiness and righteousness all the dayes of our life , through Jesus Christ our Lord , Amen . WE beseech thee , Almighty God , look upon the hearty desires of thy humble servants , and stretch forth the right hand of thy Majesty to our defence against all our enemies , through Jesus Christ our Lord , Amen . GRant we beseech thee , Almighty God , that we which for our evill deeds are justly punished , by the comfort of thy grace may mercifully be relieved , through Christ our Lord , Amen . ALmighty and everlasting God , mercifully look upon our infirmities and miseries , and in all our dangers and necessities , stretch forth thy right hand to help and defend us , through Christ our Lord , Amen . ALmighty God , which art more ready to hear , than we to pray , and art wont to give more than either we desire or deserve : pour down upon us the abundance of thy mercy , forgiving us those things , whereof we are afraid , and giving unto us that , that our prayers dare not presume to aske , through Jesus Christ our Lord , Amen . A Prayer for the Clergy . O Most mercifull Father , Lord God of all Order and Peace , who hast appointed Bishops and Pastors to be our spirituall guides , to oversee , and to feed us in their taking care for our Souls : We most humbly beseech thee , suffer not a Rebellious Novelty by violence to remove this most Ancient Christian Institution . Fight thou for them whose Arms are their Tears and Prayers ; and let not the Patrimony which belongs to thee , be made a prey to the rapine of these wicked times . That so by the goodnesse of thy mighty strength this poor Church may continue till he come again , who is the Shep-heard of our Souls ; even Iesus Christ our Lord , to whom &c. THe Grace of our Lord Iesus Christ , and the love of God , and the fellowship of the Holy Ghost , be with us all evermore , Amen . A Prayer to be said during these sad times of Trouble . O Lord our God , mercifull and gracious , and abundant in goodnesse and truth , who dost according to thy will in the Armies of Heaven , and rulest over all the Kingdomes of the Earth , in whose hand is power and might , and none is able to withstand thy Arm ; we most vile sinners approach before thy Throne of grace , bewayling those manifold transgressions that have provoked thy wrath and indignation against us , We know , O Lord , that affliction cometh not forth of the dust , neither doth trouble spring out of the ground , but it is thou that with rebukes dost chasten man for sin . We confess that we were a wealthy and a carelesse Nation , and our Land was as the garden of Eden ; our deliverances were great , and thy blessings were multiplied : we dwelt alone without fear of evill , and were become the envy of those that were round about us . Peace was within our Walls , and plenteousnesse within our Pallaces . But when we had eaten and were full , and had waxen fat , we kicked against thee our Maker , who hadst done so great things for us : our heart was lifted up and forgot thee our God , and lightly esteemed the rock of our salvation . We loathed the Manna that rained down upon us ; our Peace became a wearinesse , and we snuffed at our happinesse ; we murmured against Moses in our Tents , and made light of thine Annoynted , whom thou hadst set over us . Therefore hast ●…ou recompenced our wayes upon our own heads , and suffered our destruction to proceed from our selves : our wickednesse doth correct us , our backsliding doth reprove us , and our iniquity is become our ruine . Thou hast broken us with a grievous breach : thy anger hath divided us , and thy fury hath dashed us one against another . Thou hast mingled a spirit of perverseness in the midst of us ; and made us a Nation void of Counsell and understanding : instead of Peace thou hast sent bitternesse , and hast sent a fire into our bowells ; and it is kindled round about us . And now , O Lord , behold , the sword is drunk with our blood , and we are numbred to the slaughter : the high-wayes are unoccupied , and the Travailers go through by-paths : our fields are divided our inheritance is for a spoil , and our substance to the robbers . We are become a reproach to the foolish people , and servants ●…ar rule over us . The mean man is risen against the Honourable , and the fire out of the ●…amble devoureth the lofty ●…dars ; our Women are cast out of their pleasant places , and the robe is pulled from the ●…ged ; there is no respect had to the Priests , nor favour to the Elders . Thy Sanctuaries , even the excellency of thy strength , are prophaned , and they have defiled the places where thine honōur dwelleth , and yet still the seat of wickednesse frameth mischief by a Law ; and it turn●…h judgement backward , and ●…ddeth justice stand afar off ; ●…d deviseth deceitful matters against those that are quiet in the Land. Nay , there is a lying Spirit gone out into the mouth of the Prophets ; they prophecy falsely , and the people delight to have it so , and they strengthen the hands o●… evill doers , that they turn 〈◊〉 back from their wickednesse . Thus are we covered with a cloud in thine anger , and our beauty is cast down to the ground . But , O Lord , shall thine Indignation be poured out for ever ? shall thy jealousie burn like fire ? O passe by the transgressions of the remnant of thine heritage , and take away the rebuke of thy people ! O remove from us reproach and contempt ; and strengthen the spoyled against the destroyers ! Bow down thine ear , and consider the oppression of the poor , the sighing of the needy , the groaning of the Prisoners , that are fast bound in misery and Iron . Lift up thy self , because of the rage of thine Adversaries ; consider the desolation they have made in thy Courts , and all that the Enemy hath done wickedly in thy Sanctuary . And yet still they are compassed with pride , and doath themselves with violence as with a garment . How long , O Lord , shall they boast themselves in mischief ? how long shall they decree unrighteous decrees , and write grievousnesse which they have prescribed ? O make not a full end with us , but correct us in mercy , though thou leave us not altogether unpunished . Helps us , O Lord our God ; for we rest on thee , and under the shadow of thy wings , shall be our refuge untill this Tyranny be overpast . Disappoint therefore the devices of the crafty ; let not the Rebellious exalt themselves any more , and suffer not the Tabernacles of the Robbers to prosper . And as thou hast begun to shew thy Servants thy greatnesse , and thy mighty hand , so continue thy marvellous loving kindnesse to those who put their trust in thee . The Battail●… is thine , O Lord , thou hast preserved us from the Arm of flesh ; yea , it is thou that hast wrought all our works in us , even when there was no might against that great company that came against us . When we were few in number , and there was none to help us , then thine own Arm brought salvation , and thy righteousnesse sustained us . O perfect therefore thy handy work ! Give salvation to our King , and deliver CHARLS thy Servant from the perill of the Sword , bind up his soul i●… the bundle of life , gird him with strength to the Battail , contend with those who contend with him , subdue thou the people under him , and suffer no weapon formed against him to prosper . O deliver him at length from the strivings of the People , and lift up his head above his Enemies round about him , give him the shield of thy salvation , and let thy gentlenesse make him great : put a stop at last to the madnesse of the people , say to the destroying Sword , it is now enough : send us a seasonable and quiet calm : visit us with the joy of thy Countenance , and make us glad according to the dayes wherein thou hast afflicted us . O restore to us our solemn Assemblies : bring us back into thy Courts to praise thee , and let us once more worship thee in the beauty of thy holinesse ! Save us , O Lord , from our Enemies , and from the hands of all that hate us . That so we may serve thee without fear , living a quiet and a peaceable life , in all godlinesse and honesty , looking for the blessed appearance of the great God , and our Saviour Jesus Christ. To whom with thee and the holy Spirit , be all honour and praise , world without end , AMEN . A Prayer for preservation from the Enemy . O Eternall God and most mercifull Father , we humbly beseech th●… to be mercifull unto us , and in the Riches of thy unspeakable mercies , be near to help and succour us , in all those extremities which our sins threaten to bring upon us . The Rebellious are strengthned against us , by our multiplied Rebellions against thee : and we deserve to suffer what our Enemies threaten , even suddain surprizall and destruction to desolation . But there is mercy with thee , that thou mayst be feared : and there is mercy with thee that they may not be fear●… . Shew us therefore thy mer●…y , O Lord : and let us so fear ●…ee , that we may be never for●…d to feel or fear them . And ●…hen thou wilt correct us for ●…ur sins , O Lord , in judgement ●…emember mercy , and let us ●…all into thy hands , and not into the hands of men : let us fall ●…to thy hands , and not into ●…he hands of ungracious and ●…godly men : into thy hands , ●…nd not into the hands of sacri●…gious and seditious men : into thy mercifull hands , and not into the cruell hands of thine and our enemies ; even for Jesus Christs sake , our only Mediator and Redeemer , AMEN . A Confession of Sins , and Prayer for Pardon . O Lord of heaven and earth , God of the spirits of all flesh , we a most sinfull , and therefore now a most miserable People , do in the bitternesse of our afflicted Souls , humbly fall down at the foot-stool of thy grace , most sadly bewailing our many and most hainous sins . We have multiplied our iniquities into a violation of thy whole Law , having neither performed to thee our God , nor to man , the duties thou requirest of us , so that by onr wicked works , we have denied that most holy faith , whereof our Mouths have for so long a time made profession . These things , O Lord , have we done , and because in goodnesse thou wert pleased to ●…eep silence , how many of us have thought wickedly , that thou ●…ert altogether such an one as ●…ur selves ; which either didst approve , or at least wouldst not punish the Crimes that we do●…ed on . And now in thy just judgments thou hast set our sins in order before our eyes ; in the continued scourge of this ●…sting Rebellion , we may well perceive , that the sins we have done , have not been barely infirmities , but Rebellions against thee . In the Rapines , acted upon the substance thou hast given 〈◊〉 , we cannot but consider , that by Oaths and Blasphemies , we have robbed thee of thine Honour , and have oft-times stollen much of that precious time which should have been spent in thy service . Nay we have added sin to sin , so that one Crime hath brought forth another Transgression , and thou hast shewed us even this in thy Judg●… ments we now feel , in that th●… present War hath brought forth an infectious disease , and dot●… now threaten famine to us . We confesse , O Lord , with all thankfulnesse of heart , that thou hast been pleased to sweeten the bitterness of this Cup by many strange successes , by frequent and unexpected Victories , and yet thou hast so allayed each favour of thine hand , with the mixture of some sudden crosse , that herein , thou hast set our Repentance too before the sight of our eyes , and lets us see 't is mixt with so much coldnesse & Hypocrisie , that there may be as much guilt in such a kind of Repentance as before there was in our sins . Yet return , O God , in great mercy , return unto the many thousands of thy people : do thou accept , and increase in our hearts detestatiō of all wickedness , that our sorrows for sin may be as compleatly perfect , 〈◊〉 we desire thou shouldst make ●…ur Peace , and that for times ●…ereafter , our hearty observance of thy whole Law may still run along with such sorrows . O let ●…ot thy scourge end in a desolation , nor thine anger go on unto the height of an everlasting mine : But hear us , mercifull Father , hasten the aversion of these thy sharp judgements from us , and let not the noise of this accursed Rebellion be any longer heard in our streets . Scatter thou the People that delight in War , and let the blessing of Peace be upon the Heads of all those who strive and pray for this blessing ; and that for his sake , by whose hand thou givest every blessing , Jesus-Christ our Lord Amen . A Prayer for the KING . O Lord God , infinite 〈◊〉 power , by whom th●… thrones of Kings are established , and their Persons made sacred ; Take , we beseech thee , into thy immediate and divine protection , thine Anointed Servant the King , that no Sacrilegious prophane hand come near to touch him : in all his wayes , let thy Spirit guide him , and thy holy Angels pitch their T●…s about him ; Comfort him in his troubles , defend him in his dangers , support him in his Cause , blesse him in the confusion of all those that rise up against him ; shew some token on him , even now , O God , when the Sons of Violence are in the highest of their Pride , when they have joyned Nation ●…o Nation , Covenant to Covenant , and Army to Army , to ●…ull down him whom thou ●…ast exalted , and to Root out ●…hat Religion which thine own ●…ght hand hath planted . De●…t their purposes , O thou preserver of men , and let not their mischievous imaginations ●…ny longer prosper ; but blast ●…ll their Counsells , wither away their Armies like grasse ●…orched by the Sun , bow down a last , their stiff necks , and obdurate hearts to a desire of that Peace which hath so long been 〈◊〉 abomination to them , That this miserable Nation may no further pursue their own Ruine , ●…d take pleasure in shedding their own blood ; but being by so many bitter punishments made sensible of thy Anger for this unnaturall division , may at last be reduced within their first obedience , to the glory of thy Name , the vindication of o●… defamed Religion , the joy 〈◊〉 our afflicted King , and the hap●… pinesse of this yet bleedin●… Kingdom . And confirm all th●… to us , O Lord , by the merits and through the mediation o●… thine own dear Son Jesus Chris●… our Lord , Amen . A Prayer for the preservation of the University and City of Oxford . O Almighty God , who are the only sure Refuge and strong Tower of defence to all them that put their trust in thee , receive our humble Petition ; save this City , this Nursery of thy Church , and thy afflicted People , from the hand of their Enemies . We know that unlesse thou keep the City , the Watchman watcheth but in vain ; un●…sse thou defend us , our Foundations , which are laid in dust , cannot stand firm . We acknowledge our own weaknesse , and ●…t which makes us weaker , our ●…full demerit ; But thou art ●…oth the Lord of Hosts & Prince of Peace , able to destroy the strongest Army with an Army of most despicable Creatures , with things of nothing , with sudden weaknesse and follies , with a ●…mour or imagination . Thou canst bring us to the brink of destruction , and call us back again ; Look down therefore , most mercifull Lord , upon this Place , and according to thy ●…onted goodness , resist the proud , and give grace to the humble , that run to the shadow of thy wings for succour : Thou that stillest the raging of the Sea , and the madnesse of the People , say to the one , as to the other , hither shall thy proud waves come and no further . Suffer not the purpose of our Oppressors to stand , nor their Counsells to prosper , nor their Force to prevail ; But set thy hook into their nostrils , to turn them back , or confound them , according to thy good pleasure and secret wisdome , by which thou disposest all Events , beyond the means and reach of man ; But arme thy lowly Servants with Faith and Patience , raise our Spirits , guide our Consultations , strengthen our hands , help our wants , bless our endeavours with success ; That we being delivered like them that dream , may praise thee as men awaked out of dust ; and having seen and escaped thy Ro●… may serve thee ever hereafter , with true obedience , through Jesus Christ our Lord and Saviour , Amen . A Prayer drawn by his Majesties speciall direction and Di●…ates , for a blessing on the Treaty at Uxbridge . O Most Mercifull Father , Lord God of Peace and Truth , we a People sorely afflicted by the Scourge of an unnatural War , do here earnestly beseech thee , to command a blessing from Heaven upon this present Treaty , begun for the establishment of an happy Peace . Soften the most obdurate Hearts with a true Christi●… desire of saving those mens blood , for whom Christ himself hath shed his . Or if the guilt of our great sins , cause this Treaty to break off in vain , Lord let the Truth clearly appear , who those men are , which under pretence of the Publick good , do pursue their own private ends ; that this People may be no longer so blindely miserable , as not to see , at least in this their day , the things that belong unto their peace . Grant this gracious God , for his sake , who is our Peace it self , even Jesus Christ our Lord , Amen . A Prayer for Peace . ALmightyGod , terrible in thy Iudgements , but more wonderfull in thy Mercies , who turnest man to Destruction , and again , thou sayst , Come again ye children of Men ; we miserable sinners , prostrate this day before thee , humbly confesse , with Horror in our Hearts , and Confusion in our Faces , that every one of us hath , more or lesse , contributed to that vast heap of crying fins , which hath now in so high a measure draw down thy vengeance on us ; that we have abused thy Patience so long , till we have at last turn'd it into Fury , compelling thee , by our often provocations to visit us in blood , to make us tear out our own bowells , and by a strange unnaturall War , raised we know not why , ( thy Iustice and our Sins excepted ) to become executioners of our selves , and so to sin afresh in the very punishments of sin . But alas ! what profit is there in our Blood ? or what Glory can come to thee by our Ruine ? Let it suffice , O God , that thou hast thus far rebuked us in thine Anger ; but consume us not utterly , for we are all thy People . Say to the destroying Sword , It is enough , and let it be no longer drunk with the blood of thine Inheritance ; But look down upon our unfamed Humiliation , hear the Prayer which in the bitternesse of our Souls we pour out this day before thee , accept of our Repentance , and where it is defective , let thy Holy Spirit make it up with Groanes that cannot be expressed . Look upon thy Moses who standeth in the gap , beseeching thee to turn thine anger from thy People ; remember what he hath suffer'd , and the heavy things that thou hast shewn him ; and in the day , when thou makest Inquisition for Blood , forget not his desires of Peace , the endeavours which he hath used , and the Prayers which he hath made to thee for it . Return all this , O Lord , with comfort into his Bosome . And since thou hast already wrought so much for him , as to bring these unhappy entangled differences to a Treaty , take not off thine hand , till thou hast untied every knot , and cleared every difficulty . Send thy Spirit into their hearts , who are entrusted with this great work , give them Bowels of Compassion , toward their bleeding and ●…piring Country ; strike a Sense into them of the blood already shed , and the Desolation to come , which threatneth all if they prevent it not . But above all , let thy feare run through all their consultations , that remembring the sad account , which in the last great day will be required of them , they may lay aside every Sin , and every Interest that may divert them from the wayes of Peace ; and by the guidance of thy Wisdom ( for in this all humane wisdom failes ) find out those blessed expedients as may restore the voice of Joy and Peace into our Dwellings , in such a way , as may be most to the Glory of thy Great Name ; the Settlement of the true Religion so long professed among us , the Honour and Safety of the Kings Sacred Person , and the Good of all his People . Hear these our Prayers , and perfect this great work , through the mediation of thine own dear Son Jesus Christ our Lord , Amen . A Prayer for the ending of the present Troubles . O Most just and powerfull Lord God , to whom vengeance belongeth , we cannot but acknowledge , that the manifold miseries which have befallen us , are the due reward of our deeds , and that we have deserved , that the things which belong to our Peace should still be hid from our eyes . For when of thy own free mercy thou wert pleased to grant us a long time of plenty and prosperity , more then thou gavest to any the Nations that are about us , we became weary of our happinesse , and by our ingratitude pulled down upon us those judgements which now threaten desolation to this late flourishing kingdom . And since the time of our affliction , thou hast given us space to repeat , and we repented not ; Iniquity hath still more and more abounded . As heretofore thy mercies did not allure us , so now thy judgements have not humbled us to a serious consideration of our misdeservings . Now , O Lord , we finde our selves intangled , and wearied by our own Counsells ; The troubles of our heart are in larged ; Our iniquities and the punishments which attend upon them , are a burden too heavy for us to bear . And therefore in the anguish and bitternesse of our souls , we return unto thee , humbly beseeching thee , in whom alone is our help , to have respect unto the Prayers of thy servants . O shut not up thy loving kindnesse in displeasure , let not thine anger burn against the sheep of thy pasture : But bind up the breach of this People Let the sighing of the Prisoners come before thee , Behold the tears of the distressed Orphans and Widdows , and of all such as are oppressed and have no comforter . How long , O Lord , holy and true , doest thou forbear to command deliverances ? Remember thy tender mercies which have been ever of old , and save us as thou hast done heretofore . Remember thy promise of deliverance to those who call upon thee in the day of trouble . And when the blood that hath been shed calls aloud for verigeance , O then hearken unto the voice of thy Sons blood , which speaks better things ; behold the Lamb of God , who was wounded for our transgressions , and bruised for our iniquities . And to this end , regard the sincerity of thine Anointed , maintain thine own cause , and preserve unto him that power which thou hast given him : bind his soul in the bundle of life , let mercy and truth preserve him , and let his Throne be established for ever before thee . Blesse them that are peaceable and faithfull in the Land : And as for those that have risen up against him , we beseech thee , melt and mollifie their hearts to the entertainment of compassion and love ; reclaim them to obedience , lay not their sin to their charge , but guide their feet into the way of Peace . Give to those that have done wrong , the grace to repent , and to those that have suffered wrong , minds ready to forgive . And if any shall be averse from Peace , O thou that art the wonderfull Counsellor , turn their wisdome into foolishness , confound their practises , and let their mischief return upon their own heads . And when thou hast vouchsafed to give us that tranquillity which we beg at thy hands , give 〈◊〉 grace to embrace it with all thankfulnesse , to obey our Governours , to live at unity among our selves , evermore blessing thy glorious name , which is exalted above all blessing and praise , through Jesus Christ our Lord , Amen . Collects . I. LOrd raise up we pray thee , thy power and come amongst us , and with great might succor us , that where as through our sins , and wickednesse we be sore let and hindred , thy bountifull grace and mercy through the satisfaction of thy Son our Lord , may speedily deliver us , to whom with thee and the holy Ghost be honour and glory , world without end , Amen . II. ALmighty and everlasting God , which dost govern all things , in heaven and earth ; mercifully hear the supplications of thy people , and grant us thy peace all the dayes of our life , through Jesus Christ our Lord , Amen . III. ALmighty and everlasting God , mercifully look upon our afflictions ; and in all our d●…ngers , and necessities , stretch forth thy right hand to help and defend us , through Christ our Lord , Amen . IV. GOd who knowest us to be set in the midst of so many and great dangers , that for mans frailnesse ; we cannot alwayes stand uprightly . Grant to us the health of body and soul ; that all those things which we suffer for sin , by thy help we may well passe and overcome , through Christ our Lord , Amen . V. O Lord , we beseech thee favourably to hear the prayers of thy People , that we which are justly punished for our offences , may be mercifully delivered by thy goodness ; for the Glory of thy name through Jesus Christ our Lord , who liveth and reigneth world without end , Amen . VI. LOrd , We beseech thee to keep thy Church and houshold continually in the true Religion , that they which do leane only on thy heavenly grace may evermore be defended by thy mighty power , through Jesus Christ our Lord , Amen . VII . WE beseech thee Almighty God , look upon the hearty desires of thy humble servants , and stretch forth the right hand of thy Majesty to be our defence against all our enemies , through Jesus Christ our Lord , Amen . VIII . GOd the Protector of all that trust in thee , without whom , nothing is strong , nothing is holy ; increase and multiply upon us thy mercy , that thou being our ruler and guide , we may so pass through things temporall , that we finally lose not things eternall . Grant this Heavenly Father for Jesus Christ his sake our Lord , Amen . XI . LOrd we beseech thee , let thy continual pitty cleanse and defend thy congregation , and because it cannot continue in safety without thy succour , preserve it evermore by thy help and goodnesse , through Jesus Christ our Lord , Amen . Certain additionall Prayers . In the time of War. O Almighty God , who art high above all Nations , and whose glory is above the Heavens , the comfortable successe of all enterprises is from thee onely to be looked for ; Thou art he which givest victory unto Kings , to thee it is all one to save by many or few , thou canst make one to chase a thousand , thou canst cause the hearts even of the most valiant to melt , their hands to be weak , their minds to faint , and their knees to fall away like water . If thou fight for us , we cannot miscar●…y . If thou favour us not , we must needs be discomfited . O be gracious unto us , and be on our side , now that men are risen up against us . They take crafty Counsell against thy Church , and consult how to cut us off from being a Nation , and by what means to quench the light of thy Truth which hath shined in our streets . Their desire is to imbrue their hands in blood , and to advance their own ambition by our overthrow . O turn their Counsels into foolishness ; Let not their mischeivous imaginations prosper , lest they be too proud . O our God , make them like unto a wheel , and as the stubble before the winde , Scatter the People that delight in War. Go out , O Lord , with our Armies , give wisdom and courage , to our Captains , gird them with strength unto the battell , be with our Souldiers , teaching their hands to war , and their fingers to fight . Assist all the Consultations , prosper the Policies , crown those enterprises with good successe which are undertaken for the common good and comfort of the Weal-publique . Doubtless O Lord , we have deserved thine anger , and our sins do cry loud in thine ears for vengeance , and it were but just with thee , if thou shouldst make us a prey and ●…spoil unto our Enemies ; But O , Gracious God , let us now fall into thy hands , for thy mercies are great , and let us not fall into the hands of men , whose displeasure at us , is not for our sins , but for our Profession and Religions sake , and that they may fill their own inlarged and insatiable desire , with those blessings of wealth which thou hast given us ; Put therefore thy hook into their nostrills , and bring them back by the same way they came . Let it appear that thou art in the midst of us , and that we shall not be moved : That thou wil●… help us , and that very early . Let there be no invasion , no going out , nor no crying in our streets . But set thou Peace in our Borders . Make strong the bars of our gates , especially , let the Gospel of thy Son sound yet lowder among us ; that by it many Souls may be gathered unto thee . So we thy People and th●… sheep of thy Pasture shall praise thee for ever , and from Generation to Generation , we will set forth thy glory , through Jesus Christ our Lord and only Saviour , Amen . A Prayer for a Souldier . O Lord , it is thy glory to be called , The Lord of Hosts : and it is thou alone , from whom , when men have made their most politick and puissant preparations , the victory must be looked for . Draw my heart , I beseech thee , from all relying upon my own valour , or upon the strength of the battail in which I stand : and teach me to look upward , and to wait and trust only upon thee . Thou givest conquest , and thou givest courage : thou deliverest from the perill of the Sword , or else makest death a means of happinesse to thy servants . Forgive my sins , I pray thee , and assure me of pardon by the witnesse of thy Spirit , that the guilt thereof make not my heart to tremble within me , and to behold death as a messenger to convey me into hell . If thou ( O Lord ) bee on my side , peace being made betwixt thee and my soul through Christ , what can be against me , what hazard can befall my soul ? Nothing shall be able to deprive me of thy love . Let not spoil , or blood , or mine own advancement , be the ends of mine attempts , but make me to aim only at thy glory in the defence of thy truth , and in the good and safety : of the Kingdome wherein I live . The issue of all things to thee ( O Lord ) is known , but to man it is hidden : Prepare me therefore indifferently to whatsoever shall befall me . If I die give me comfort in my last breathing , and take my soul into thy gracious hand : If I be taken captive , give me patience , give me wisdom and godly courage , to do nothing contrary to the honour of my Country , or prejudicial to the profession of a faithfull Christian , If I return with life and victory , make me thankfull : Keep me from taking from thee any part of thy glory . Preserve me from those riotous , lascivious , and blaspheming courses , which are the usuall fruits of good successe : let me not think devotion to be an enemy to resolution , or that a religious fear of thy Majesty , doth abate the spirit that should be in a Souldier : but settle me in this , that the assurance of a lawfull cause , the hope and confidence of a better life , by the merits of Christ , the care to please thee , and to depend upon thy power , are the only true grounds of valour , which can give a man boldnesse and life in the day of battel . Vouchsafe me these , and all other needfull favours , in and for Christ Jesus sake , Amen . A Prayer upon the strange revolution on the twenty first of February , 1659. when the formerly secluded Members were readmitted into the House of Commons . O Most mighty God , who sittest upon the Cherubims , be the people never so impatient ; and after thine own counsells governest all that is done among the children of Men. We most humbly confess , that it is for our sins , that thou hast so often changed thy rod , and brought such variety of confusions upon us ; that all the world stands a gaze to see what will become of such a people , that will not see the things that belong unto their peace . But , O gracious God , though we forget our selves , forget not thou thine own goodnesse ; for there is yet time for mercy , and such an expedient left as may cure all our wounds , and close up all our divisions ; by restoring him who was once designed by thee , to be the common Father of us all , though we like rebellious children have disdainfully cast him from us . And as thou hast begun already to shew some glimmerings of our future happiness , by unexpectedly dissolving the Assembly of those ( Achitophels ) who by their dark counsels , have so long obstructed it : so go on ( we most earnestly beg of thee ) and let not the sins of this wretched Nation hinder thee from compleating , what thou hast for thine own glory so wonderfully begun . Work powerfully upon the minds of all that are any wayes concerned in the redeeming of our peace ; Give them but as much honest courage to do right , as they have formerly shewn in acting all those mischiefs , that have been done among us , O plead the cause of an oppressed KING ; strenghthen the hands and hearts of all that appear for him ; direct his counsels , prosper his enterprizes , make his very enemies to be at peace with him , and when thou shalt vouchsafe to us our former happiness both in Church and State , give us then thankfull hearts to imbrace it as a blessing from thy hands alone , who hast wrought these great wonders for us , for Iesus Christ's sake . Amen . A Prayer upon the Assembling of the present Parliament , April 25. 1660. O Most great , most wise , and most powerfull Lord God , in whose hands are the hearts of all men , and turned them as thou doest the rivers of waters . Shew thy power and come among us , and be present at this great meeting , when after so many years of confusion , there 's once more a consultation had to settle this distracted Church and Nation ; and as there is nothing hid from thee , who seest the very thoughts and ends , and divided interests of them that meet together ; so there is nothing so impossible to thee , but that thou canst by the hidden workings of thy Providence unite what thou findest divided , and oversway every counsell and design , and every imagination that shall set it self against thee . Let there be no root of bitternesse among them which are intrusted in this great work , no thoughts of revenge ; No Ambition of making themselves great ; no particular or separate interest of their own ; but instead of these , give them bowels of , compassion towards their bleeding and expiring Country ; strike a sense into them of the blood already shed , and the desolation yet to come , if they prevent it not . And let thy fear run through all their consultations , that remembring the sad account , which in the last great day will be required of them , they may unanimously set themselves to find out those blessed expedients as may restore the voice of joy and peace into our dwellings , in such a way as may be most for the glory of thy great Name , the righting of those that are opprest , and the setling of the happinesse of this Church and Nation , upon the right basis of that former government , from which it hath stood so long , so unhappily divided . And ●…his as being neither impossible to thy Power , nor unusuall to thy Mercy , we most humbly beg for his sake , to whom thou canst deny nothing , even Jesus Christ the righteous , Amen . A thanks giving for his Majestyes safe arrival and returne to his Kingdome . May 25. 1660. GLory be to God on high on earth , peace , good will towards men . We praise thee , we blesse thee , wee worship thee , We glorify thee ; and at this time , in a more especiall manner , with the highest expressions of our devoutest hearts . We most humbly give thanks unto thee , For that thou hast been pleased out of thine infinite goodness , mercifully to look down upon the late low estate of our gracious soveraign . That thou hast brought him from so much scornfull neglect , in so most unjust , so tedious a banishment , to appear now so terrible unto his enemies , both at home and abroad , that thou hast blessed him through the sole strength of thine own arme , by thine own way , and at thine own time , so much beyond the hopes and expectation of Man , with so signal , and with so dry & bloudlesse a victory . O Lord God , heavenly King. God the father Almighty ; O Lord the onely begotten Son Jesus Christ ; As thou hast thus begun with thy wonderfull providence to showre down thy blessings upon the head of the King , and upon the hearts of his subjects , so continue these thy favours to him and us ; and perfect we beseech thee , that glorious work , which none but thine own strength can finish , the establishment of the throne in righteousnesse , the settlement of the Church in purity , and the uniting of these kingdoms in a well grounded and lasting peace . And to that end , thou that takest a way the sins of the world take away for ever , from this sinfull land and Nation , the foule sin of rebellion , together with its monstrous of-spring , the crying sins of sacrilege , of perjury and hypocrisy . Thou that fittest at the right hand of God the Father , smi●… through the loynes of those sons of Eelial , who oppose the peace of Jerusalem , and that have evill will at ion . Lord make the enemies of our gracious Soveraigne to fall down before him like Dagon before the Ark. That they may neither have heads to plot , nor hands to put in practice any mischievous design against him . So shall we still blesse and magnifie thy Name , in the midst of the great Congregation ; so shall we thy servants never cease to be still praysing thee , and saying , Thou onely art holy , thou onely art the Lord , thou onely O Christ , with the Holy Ghost , art most high , in the glory of God the Father . To thee be all praise , and honour , and glory , ascribed , world without end , Amen . Errata . Page 119. for VI. r. VII . p. 135. l. 19. r , & of , p. 141. l 20. r. & will , p ●…r . l. 1. r. Psalms , p. 2●…2 . l. 1. for Anin . r. Anniversary , p. 218. l. r. dele appointed &c. p. 339. l. 3. for XI . r. IX . Notes, typically marginal, from the original text Notes for div A36934-e470 Mat. 13. 45 Mat. 8 25. Verse 26. Scilicet ut fuso Tuarorum Sangune centum . Sic capitur minimo thu ris honore Deus , Ovid. Quae suit ●…urum pati . M●…minisse dulce est — Sen. Notes for div A36934-e3450 Psal. 95. Psal. 100. Psal. 〈◊〉 . Acts 3. Jonah 3. Psal. 5●… Lam. 4. Psal. 130. Isaiah 65. Tob. 3. Job 5. Ose. 6. Psal. 22. Psal. 6. Psal. 25. Baruch 3. Jonah 2. Dan. 9. Psal. 51. Psal. 79. Notes for div A36934-e17080 Jer. 12. 1. 2. Deut. 29. 24. Judg. 6. 13. Isa. 34. 14. Jer. 14. 21. Psal. 126. 5. 4. Cant. 2. 2. Mat. 13. 25. 1 Cor. 11. 19. Isa. 51. 22. Psal. 102. 13. 14. Isa. 51. 18. Mal. 2. 7. Isa. 30. 20. Numb . 17. Heb. 9. 24. Mat. 5. 14. Mat. 21. 1●… . Mat. 8. 26. Eph : 4. 14. Psal. 137. 2. 〈◊〉 . 1 Sam. 7. 2 Sam. 6. 14. Luke 1. Ezra . 9. 9. Psal. 122 , 4. Isa. 33 20. Psal. 84. 1. 2. Acts 1. 7. 2 Cor. 12. 9. Jer. 51. 56. Isa. 53. 22. 1 Sam. 3. 18. Mat. 26. 30. Mat. 6. 10. 1 Pet. 2. 2. 1 King. 3. 26. Isa. 49. 23. Genes . 17. 18. Psol . 39. 2. Joel . 2. 17. Prov. 29. 18. 1 Pet. 4. 17. Ier. 31. 85. Mat. 2. 11. Lam. 1. 9. 2 Sam. 16. 12. Psal. 56. 8. Psal. 90 , 15. Cant. 2. 1. Isa. 62. 1. Dan. 2. 13. Psal. 68. 13. Psa. 86. 17. Gen. 41. 24. Isa. 61. 3. Rev. 3. 7. Gen. 18. 32. Judg. 6. 39. Ne devoret Serpens Columbam . Mat. 10. 16. Anno 1659 
A25385	----	Holy devotions, with directions to pray also a brief exposition upon [brace] the Lords prayer, the creed, the Ten commandments, the 7 penitential psalms, the 7 psalms of thanksgiving : together with a letanie / by the Right Reverend Father in God Lancelot Andrews ... Institutiones piae, or, Directions to pray Andrewes, Lancelot, 1555-1626. 1663 Approx. 635 KB of XML-encoded text transcribed from 247 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A25385 Wing A3129A ESTC R40284 18811199 ocm 18811199 108373 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25385) Transcribed from: (Early English Books Online ; image set 108373) Images scanned from microfilm: (Early English books, 1641-1700 ; 1663:7) Holy devotions, with directions to pray also a brief exposition upon [brace] the Lords prayer, the creed, the Ten commandments, the 7 penitential psalms, the 7 psalms of thanksgiving : together with a letanie / by the Right Reverend Father in God Lancelot Andrews ... Institutiones piae, or, Directions to pray Andrewes, Lancelot, 1555-1626. The fifth edition. [8], 487 [i.e. 477], [3] p., [1] leaf of plates : port. Printed for A. Seile ..., London : 1663. Preface signed: Henry Seile. Originally published (1630) as Institutiones piae, or, Directions to pray. Includes frontispiece portrait of the author. Errors in paging: numbers 329-338 omitted in paging only. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional exercises. Prayers. 2000-00 TCP Assigned for keying and markup 2001-00 SPi Global Keyed and coded from ProQuest page images 2001-07 TCP Staff (Michigan) Sampled and proofread 2002-12 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion EFFIGIES R. P. LANCELOTI ANDREWES Episcopi Wintoniensis Holy Devotions , WITH Directions to Pray ; ALSO A brief Exposition UPON The Lords Prayer , The Creed , The Ten Commandements , The 7 Penitential Psalms , The 7 Psalms of Thanksgiving . Together with a Letanie . By the right Reverend Father in God Lancelott Andrews , late Bishop of WINCHESTER . The Fifth Edition . LONDON , Printed for A. Seile over against St. Dunstans Church in Fleetstreet . 1663. Christian Reader . THou art here presented with another Manual from the Dead . I need not tell thee who it is , that being Dead , thus speaketh ; For , when thou shalt have perused these Pious and Holy Institutions , this Dove with Silver Wings , and whose Feathers are gold , Thou wilt easily conclude what Hand it was , and who the Noah that sent it forth of the Ark , to find out the dry Corners of this Land , that so , there it might build a Nest , not for it self , but for others , with that Olive Branch which it carries in its Mouth . Or if happily thou mayest not here know the Parent by the Child ( because indeed the Child has been educated under a kind Foster-Father , who dressed it up in three former Editions , and might have done in a Fourth , but that he now sleepes in the Lord. ) Know now ; that the True Father , and primary Author of these Devotions , was the Glory of this Church , the Great and Eminent Andrewes ; a Person of such Learning , Charmingness , and Sanctity , that in after-times there will bee some to make it their VVish , O that they had lived in those Dayes , when they might have seen Dr. Andrews , in the Schooles , Bp. Andrews , in the Pulpit , St. Andrews , in the Closet . And thus the Parentage of this Book , ( which like that of Cyrus ) was , for divers years , concealed under a Shepheards Cottage , ( a good and faithfull Shepheard he was that concealed it ) comes now to be vindicated to its own Nativity ; And the Child being of full Age , desires to be known abroad in the VVorld for her Fathers Daughter , the Daughter of her True , not Supposed Father . If it were not too great a Presumption for so sacred a Person to be commended by so mean a Pen , I should be ready to say of our Lancelott Andrewes , as Erasmus said of his Ioannes Vitrarius , that had he lived in the Infancy of the Gospel , and been a known Contemporary to Saint Paul , he would ( happily ) have chosen Him , even before Barnabas or Timothy , to have been his Companion in his Labours and Ministry . O the vast interest which this great Luminary had in those two Equal Sisters , Prayer and Preaching . Preaching and Prayer ! I am bold to call them Equal Sisters , because the use of Preaching is to teach us all how to Pray ; And the Benefit of Prayer , is to enable some , after what manner to Preach : Though , it will here be Confessed , that as the times now stand , the best Weapons of the Church are Tearfull Prayers . And therefore , since the Press of late has grown even Wanton in the Printing of Sermons ( which serve to make Plagiary-Preachers of such that never would , never could be Scholars . So now , I shall endeavour an expiation of that Crime , by making it sweat under the Happy Dew of Penitential Prayers and Devotions . And A Devout Heart and Tongue has much the Advantage of a Ravenous Ear. But Christian Reader , not to keep thee longer from being upon thy Knees , Know , that This Preface is no way intended as a project to advance the sale of this Edition . No , This Hallowed structure is a work of more sanctity , than to allow of any Brokage . What is just Policy elsewhere , would here be Simony . I now intend not my own Benefit , as Thine . T is a work of Charity more than of Merchandise . And the Design is chiefly , that whilst our Churches are become Schools of Disputation , My shop may be converted to an Oratory . Wherein yet I hope , amidst the many Conditions of Persons which thou art here invited to pray for , thou wilt not leave him , whose endeavours are at thy service , Thine , Henry Seile . Holy Devotions , OR DIRECTIONS To Pray , &c. A General Exhortation to Gods service . THe minds of many ( I will not say of most men ) are so distracted with the cares of this world , and so much addicted to the pleasures thereof , and the thoughts of God and goodness are so farre from them , that they seldom or never think , either of the danger they are obnoxious to , or the loss they are like to sustain , by the neglect of those things which tend to their Salvation . So that the saying of our Saviour to Martha , may well be applyed to them , Thou art troubled with many things , One thing is necessary . And if they would take into serious consideration what they hazard , nay what they lose by neglecting this unum necessarium , that one thing necessary , without doubt they would withdraw themselves from the immoderate cares and pleasures of this transitory world , and in due time bend their thoughts to that course , which in the end would bring rest to their Souls . The Heathen man could say , Tempus est de illa perpetua jam , non de hac exigua vita cogitare . It is now high time , not to think of this short life , but of life eternal . And Longum illud tempus cum non ero , magis me movet , quam hoc exiguum , quod mihi tamen nimiùm longum videtur . That length of time when I shall cease to be , more moveth me , than this short time , which yet seemeth too long . In our temporal estate wee are carefull enough , in the beginning of our dayes , to settle our selves in a course of life , for our maintenance and preservation . Why should we be so backward , so remiss , in those things which concern us nearer , even the eternal good and happy estate of our souls , but look to that betimes too ? For if our beginning be good , there is good hope of the time succeeding . Let us therefore lay a good foundation , like wise builders , and seek the Lord while he may be found , and fix our cogitations wholly upon him , love , honour , obey him , and apply our selves wholly to his service . This we are bound to do in divers respects . For the excellency of Gods Divine Perfection . Being defective in nothing . Perfect in knowledge . Past finding out . Be perfect , as your Father which is in Heaven is perfect . Which Perfection though no Heart can comprehend , or Tongue express fully ; Yet we may make some estimate of it , by some of his Attributes , whereof we shall give you a brief sight . S. Augustine speaking of his perfection , saith , that He is immutable , yet changing in all things . Alwayes in action , ever quiet . Filling all things , not concluded in any thing . Great without quantity . Good without quality . Patet quam sit admirabilis , cum omnibus linguis sit indicibilis , omnibus cordibus sit incogitabilis . Excedit supereminentia Deitatis , non solum usitati eloquii , sed etiam intellegentiae facultatem . It appears how admirable it is , since no tongue can express it , nor any heart conceive it . The Transcendency of the Godhead exceeds not only the usual strength of eloquence , but of understanding likewise . He is Absolute or Simple . Without Composition . Without Body . Spiritual . He is all Eye , He is all Ear , He is all Hand , Invisible . Because he seeth all things . Because he heareth all things . Because he worketh all things . He is all Foot , because he is every where , When you hear him named , conceive him to be a substance without beginning or end . Simple without mixture . Infinite . Not to be circumscribed to time or place . Whither shall I go from thy presence , &c. Heaven is my Throne , &c. Where is the place of my rest ? Do not I fill Heaven and Earth , saith the Lord ? The Spirit of the Lord filleth all the world . Deus ubique est , & totus ubique est . AEterna stabilitate in seipso manens , totus adesse rebus omnibus potest , & singulis totus . God is every where , and wholly every where . By eternal stability remaining in himself , he is wholly in all things , and wholly in every thing . Immortal . I live for ever . I honoured him that liveth for ever . He only hath immortality . Solus Deus est immortalis , quia non est per gratiam , sed per naturam . Eternal . Without beginning . Thou art God from everlasting . Without end . Thou art the same , and thy years shall not fail . He is called the Ancient of dayes . Immutable . Not to be changed . 1. In his Nature . Thou shalt endure . I am the Lord , I change not . Every good and perfect gift cometh from the Father of lights , with whom is no variableness , neither shadow of changing . 2. In his Promises and Decrees . The counsel of the Lord shall stand . My counsel shall stand . The immutability of his counsel , saith the Apostle . God hath promised , who cannot lie . Non mutatur Deus , qui unus atque idem est , & mutari non potest . God is not changed , being one and the same , uncapable of change . Wise. Nothing hid from him . The Lord knoweth the wayes of the righteous . The Lord knoweth the thoughts of man. His wisdom is infinite . No searching of his understanding . Loe , thou knowest all things . Known unto God are all his works . O the depth of the riches , both of the wisdom and knowledge of God. The Spirit searcheth all things . All things are naked and open to his eyes . God knoweth all things . Holy. No evil or iniquity in him . Who is like unto thee , O Lord , glorious in holiness . None holy as the Lord. The holy One of Iacob . The holy One. Of purer eyes , than to behold evil . Holy , Holy , Holy is the Lord of Hosts . He is an Holy God. I am Holy , saith God himself . True. 1. In himself . Whatsoever is in him is Truth . The Lord is the true God. It is life eternal to know thee true God , &c. Let God be true , and every man a liar . Ye turned from Idols to serve the true and living God. 2. In his works . Iust and true are thy wayes . Righteous in all his works . Iust art thou , O Lord , and righteous are thy judgements . 3. In his words . The words of the Lord are pure . The Truth of the Lord endureth for ever . Good. Absolutely . Not participating from any other . 1. In himself . 1. There is none good , but God. Thou art Good. 2. Author of all good to others . 2. Every good and perfect gift commeth from the Father of lights . The Earth is full of his goodness . Glorious . Ye shall see the glory of the Lord. The glory of the Lord appeared . The sight of his glory was like consuming fire . The glory of the Lord appeared to all the people . The glory of the Lord filled the House of God , The whole Earth is full of his glory . His glory is above the Heavens . Powerful . Working all things in all . Almighty . He doth great , unsearchable , and marvellous things without number . The fabrique of the Universe is the work of his hands . The Heavens beautified with Stars . The Earth spacious and adorned . The Sea Full of variety of his riches , The Sea Stored with Fish , &c. All made of nothing , but by his word . Thou hast prepared the Light and the Sun. Thou in the beginning hast laid the foundations of the Earth . Through Faith we understaud that the World was ordained by GOD. Mundus hic est veluti magnus liber , divinae Majestatis & gloria opera explicans . This World may be compared to a great Volume , wherein are contained and expressed the works of the Divine Majesty and Glory . He is King of Kings , Lord of Lords . Upholding all the Pillars of the Earth . Moving the Heavens . Changing the Seasons . Dividing the Waters . Bringing forth the Winds , as out of his Treasury . But in this , and all other his Attributes , Verius cogitatur quam dicitur , We may better couceive of them than express them : And we speak best of his worth , when with a silent admiration we hold our peace , according to that of the Psalmist , Psal. 65. 1. which St. Hierom hath translated , Tibi silet omnis laus DEUS in Sion . Yet though the custom of the world is to respect men and things , either for the goodness in them , or for the benefit which accreweth by them ; Yet the latter worketh most : For let a thing be never so good , if it bring no profit , it is the less regarded . Let us therefore take a view of some other of Gods Attributes , and consider whether we have not sufficient cause to serve him , for the benefits we reap by him . And first of that which cometh by him by the I. Creation . In which he made Man , and all things else for his service . 1. He made him his chief delight . He made him after his own Image . He made him little lower than the Angels , and crowned him with glory and honour , putting all things in subjection under his feet . This wrought admiration in David . When he was not , he made him a Man , not a Beast , but such a Creature as may enjoy Eternity with Him. He made the Heaven and rested not . He made the Earth and rested not . He made the Sun and rested not . He made the Moon & and rested not . He made the Stars and rested not . But when he made Man he rested , that he might have one Creature whose sins he might remit . 2. He made all things for the service of Man. For him The Sun riseth and goeth down . For him The Moon increaseth . For him The Stars arise . For him Beasts , Fowl and Fish. For him Corn and Hearbs . For him Hills and Mountains . For him Valleys and Fields . For him Rivers and Flowers . For him Times and Seasons . For him Angels and Archangels . For him Principalities and Powers . For him Thrones and Dominions . For him Cherubim and Seraphin . If therefore every one be a debtor for that which he hath received , and that ( with the Philosopher ) Dii & Parentibus nunquam reddatur aequivalens ; A Man can never render that which is equivalent to that which he receives from GOD , or his Parents ; Man ought to remember his Creator with thankfulness as often and as long as he breaths . If I be a Father , where is my honour ? Hac conditione gignimur , ut generanti nos Deo justa & debita obsequia praebeamus . We are begotten upon this condition , to behave our selves in all due respect and observance to God who begat us . II. By his Providence and Conservation . Thou , O Man , hast no more power to subsist without him being made , than to be created before thou wert made . Thou wert but once made , but oftentimes preserved from Fire , from Water , from Sickness , from Enemies , &c. He defends us under the shadow of his wings . He giveth his Angels charge over us , as in the example of Elizeus . He is as careful over us , as a Father over his Children ; a Mother over hers ; a Shepheard over his Flock . He governeth all things by his Providence . Not a Sparrow falleth on the ground . He feedeth the young Ravens . He giveth us meat in due season . Cast your care on him , for he careth for you . In him we live , move , and have our being . To end this with St. Ambrose . If thou art sick , he is thy Physician . If thou art weak , he is thy strength . If thou fearest death , he is thy life . If thou desirest Heaven , he is the way . If thou shunnest darkness , he is the light . If thou wantest food , he is thy nutriment . Blessed are the people , whose God is the Lord. III. By his Love. Delighting in the works of his hands . Loving them that love him . Nay when we loved not him , he first loved us . I am found of them which sought me not . Nay , when we were his enemies . And that with a perpetual and everlasting love , especially manifested in our Redemption . Which degree of his Love , and the benefit arising by it , no tongue or pen is able to express . Saint Bernard saith , If I owe to God all that I am for my Creation , what shall I give further for my Redemption ? In my Creation he gave me to my self ; in my Redemption he gave himself to me , and restored me to my self . 1. And not only in respect of the Act it self . 2. But in regard of the Manner . 1. Man being fallen from blessedness by our first Parents sin , God in mercy had pitty on his estate , and was reconciled to him , was content that he should be redeemed from the bondage and penalty of sin , from everlasting death of body and soul , and this was the Act it self . 2. The Manner of it was extraordinary . Even by his Son , his only Son , God from all eternity , taking ours , and not the Angels nature upon him . Suffering death ; the worst , the most accursedst , of the Cross , even when we were his enemies . Whereby we were not only freed from what we deserved , Punishment , eternal death of Body and Soul : But made capable of what we could not expect , everlasting felicity , and life of both . Is not this love without parallel . That we that were enemies , children of wrath , and eternal perdition , should now be called the Sons of GOD. This is a greater act of love , this manifesteth Gods love to us more than our Creation . For by his word he created us without weariness ; But our Redemption cost more , his only Sons dearest blood . Who suffered for our sins , the just for the unjust . And poured out his soul unto death . Was made a curse for us . Humbled himself to the death of the Cross. To redeem us from the death and curse of the Law. He sent Redemption unto his people . He redeemeth Israel from all his sins . He gave himself for us , that he might redeem us from all iniquity . IV. By his Patience toward Men daily provoking him in all ages . In the dayes of Noah . The Amorites . The Israelites forty years . The Ninivites and many others . He is Long suffering , He is Slow to anger . V. By his Mildness . Lenity in Correcting . Not utterly consuming those whom he correcteth . And it is of his mercy that we are not consumed . In his anger remembring mercy . Not delighting in punishment . Not utterly taking away his mercy , Not dealing with us after our sins . VI. By his Mercy and Grace to Sinners . Be merciful , as your Heavenly Father is merciful . The Father of mercy . He was ever so . He is tender and compassionate , rich , and not sparing in his mercy . Bringing many benefits with it . Begetting us again by it . Preserving us from dangers and sickness . Preserving their souls . Saving us by it , which is the chief and greatest benefit mankind can desire . And as he is rich in mercy , by pardoning sinners , so in his favour too , promising good to his Servants . I will love them that love me , I will inrich them . The Lord will preserve the souls of his Saints . The Children of his Saints shall continue , and their seed stand fast in his sight . No man that hath forsaken house , &c. for my sake , but he shall receive an hundred fold . A hundred fold here , by inward graces , if not by outward dignity . For deceivable things , they shall receive true . For doubtful things , they shall receive certain . For corporal things , they shall receive spiritual . For transitory things , they shall receive permanent . Their cares shall be turned into security . Their tears into joy . Their trouble into quiet . Their perturbations into inward peace . The righteous cry , and the Lord heareth them , and delivereth them out of all their troubles . He that toucheth them , toucheth the apple of his eye . Not a bone of them shall be broken . For God rewardeth secundum , though not propter opera . And reward maketh all works seem easie ; to the Husbandman in his toyl , to the Merchant in his danger . The reward of the good shall not fail . The Lord is good to them that trust in him . He sendeth health and wealth to his servants . He never faileth them that seek him . His reward is plentiful to them that fear him . Now let us take a view of all these benefits . 1. Of our Creation , and in that of all things for our use . 2. Of Gods preservation and providence over us . 3. His love to us . Before we loved him . Loving him . While we were his enemies . With an everlasting love . In such a large extent , by Our Redemption . In the act . when we were in bondage of the Devil . Sin. In the manner , by his only Son , by his death most ignominious and cruel . To free us from deserved death . To estate us in undeserved happiness , even life everlasting . 4. His Patience to us daily offending him , and new crucifying his Son again . 5. His Mildness and Lenity in correcting us to Amendment , not to Destruction . 6. His Mercy , in forgiving our offences , in promising protection and rewards to his servants . And tell me , if these be not sufficient motives to perswade us to his service , if our hearts be not hardned ? And if we ask what it is to be the servants of God ? The Answer is plain and easie ; for as it is in the case of a Master Temporal , so is it in the Spiritual . To do the Will of our Lord and Master . This is the will of GOD , even your sanctification . To fear & keep his Commandements . This Commandement is double . 1. To keep innocency , and to do that which is right . 2. And to do no evil . They are put both in one Verse by God himself . I have set before thee life and good , death and evil . And by the Prophet David . Flee evil , and do that which is good . Now that his Precepts should be kept , there is great reason . Because they are just and holy . All his Commandements are just . True and righteous are thy Iudgements . Iust art thou , O Lord , and righteous are thy Iudgements . 1. For the first part of his Will. To keep that which he commandeth . To follow that which is good . Many motives there are to perswade us to it . 1. For the peace which good men have , 1. With God , They are reconciled to him . We have peace with him . 2. With Men. When the wayes of man please the Lord , he will make his enemies also at peace with him . 3. With our Selves . Having mortified our affections , and placed them on heavenly things , we are troubled with nothing , but all things are quiet about us . Great is the peace that they have which keep Gods Law. The work of Iustice shall be Peace . The Kingdom of GOD is righteousness , and peace . 4. 4. In our Consciences , inward Peace . The testimony of a good Conscience was Saint Paul's rejoycing . A good Conscience is a continual feast . It shuns no mans sight . The Heathen had some feeling of this Peace , A life well spent bringeth such comfort , that either sickness toucheth them not , or the grief of it little troubles them . Socrates said , That he lived without perturbation , whose conscience reproved him not . And Byas , That he lived without fear , that had a good conscience . And though such a man have fear , it is not desperate or grievous , but religious and holy . Which kind of fear , disquieteth not , but comforteth : For the best hope is joyned with such a fear . 2. For the comfort they have in the Holy Ghost . There is sprung up a light for the righteous , and joyful gladness to such as be true hearted . The voice of joy and health is in the dwellings of the righteous . They shall be satisfied with the plenteousness of thy house , and thou shalt give them drink of thy pleasures , as out of the River . All vertues and graces of the Spirit assist them , as the blood of the veins do the heart . 1. Faith , whereby they discern the good and evil of the life to come ; and adhere to the promises of God made in Christ Iesus . So that they account not the afflictions of this life worthy of the glory which shall be revealed to them . 2. Hope , whereby they expect their reward joyfully . Rejoycing in hope . Who so trusteth in the Lord , mercy embraceth him on every side . Blessed is the man that hath set his hope in the Lord. Blessed are all they that wait for him . Cast not away your confidence , which hath great reward . 3. Love to God. Which breeds contempt of the World. Accounting all things dung and loss to win him . Take good heed therefore to your selves that you love the Lord your God. The Love of God is shed abroad in our hearts by the holy , Ghost . Who shall separate us from the love of Christ ? shall tribulation , &c. 4. Alacrity in Obedience to his Commandements . The heart of the wise meditateth obedience . This is better than sacrifice . Wee will do all things which the Lord hath commanded us . I have set God before me , Wherefore my heart was glad . My heart and flesh rejoyce in the living God. 5. Humility in all their actions , which makes them acceptable in the sight of God. When we have done all we are able to doe , we are to say that we are unprofitable servants . He hath regarded the lowliness of his Handmaiden . He hath exalted the humble and meek . Blessed are the meek , for they shall inherit the Earth . Blessed are the poor in spirit , for theirs is the Kingdom of Heaven . He that humbleth himself shall be exalted . 6. Patience in their tribulations , which are accidents common to Gods Children . For our life is like a troubled Sea. There is nothing so unstable , and no joy in it is secure ; but many dangers and sorrows attend it . But God ( being a skilfull Physician , and knowing well the state of our souls ) will minister no more of those bitter potions than we are able to bear , nor than are needfull ; nor more than we may with patience endure . Though he feed us with the bread of tears , and giveth us tears to drink , yet he will give it in measure , as a token of his love , in our correction to amendment , not to confusion . For tribulation polisheth the soul , it wipes off all the filth , it makes us fervent in prayer , humble in thoughts , and pure in conscience . Adversity openeth the eyes , which prosperity closeth up ; but GOD suffereth the just , not to be overwhelmed with grief . For though many be the tribulations of the righteous , yet the Lord delivereth them out of all . If their sorrowes encrease , he lendeth strength , whereby they not only bear them patiently , but joyfully : insomuch as they look not on the pain , but the reward . Not on the affliction , but the Crown . Not on the bitterness of the Medicine , but the health attained by it . Nor on the smart of correction , but the Corrector . Who chasteneth whomsoever he loveth . And they shall be able to say with Iob , Shall we receive good at the hands of God , and not receive evil ? Knowing that the punishment they receive is not equivalent to that which their sins have deserved ; and withall , they consider the bitterness of Christs Passion ; in comparison whereof , all their tribulations are nothing , not to be mentioned . Lastly , They have this assured confidence , That the patient abiding of the meek shall not perish for ever . And that the Lord will save them , that with patience wait on him . 7. In regard that God heareth the prayers of the just . Man by sin is become subject to many Infirmities , Wants , Necessities . And hath no remedy to cure them , nor means to relieve them , but to God by prayer . Now this advantage the godly , and servants of GOD have of the wicked , that the prayers of the ungodly are abomination unto him ; but his ears are open to the prayers of the righteous . If ye abide in me , &c. Ask what ye will , and it shall be done unto you . God inviteth them to call upon him . Call upon me in time of trouble , so will I hear thee . Ask , and ye shall receive . Thou shalt call , and the Lord shall answer ; thou shalt cry , and he shall say , here I am . Yea , before they call I will answer and while they speak , I will hear . He will grant them whatsoever they want . O how plentiful is thy goodness , &c. Length of dayes shall be in his right hand , and in his left hand riches and glory . They that fear him lack nothing . David never saw the righteous forsaken . And a catalogue of blessings are promised to those which keep his Commandements . He will give them in such measure as their necessity requireth ; if not largely , yet with the greater quiet and content . As having nothing , yet possessing all things . 8. Lastly , In regard of the comfort the servants of God feel at their death . Who so feareth the Lord , it shall go well with him at the last , and he shall find favour in the day of his death . The righteous hath hope in his death . The righteous find rest in death . They shall have peace and rest . Blessed are the dead which dye in the Lord. They fear not death , because they learn to dye all their life . They fear not Iudgement , because they have Christ for their Advocate . They fear not their sins , because they have Christ for their Redeemer . They tremble not at the horror of the grave , knowing , that though the body be sown earthly , it shall rise spiritually . And that it is not death , but sleep . Qui minus deliciarum novit in vita , minus timet mortem . He that is least acquainted with the pleasures of this life , is ever in least fear of Death . But here one rub or difficulty is to be removed : For the nature of Man is deterred from good , upon any small occasion . If it be a thing to be done with Ease , we are content to give ear to it . If with labour and difficulty , we soon give out ; we put our hands in our bosoms with Solomons sluggard , and say , There is a Lyon in the way . This ariseth out of the pravity of our heart , drawn from . Original sin , that is , of flesh conceived in sin . The flesh lusteth against the spirit , which causeth us to loath goodness , as sick men do potions , for the bitterness , though profitable for health . And usually men look upon the supposed difficulties , not on the aid which commeth from above . But if we look into that which God commandeth , with a spiritual eye , we shall find it , 1. Profitable . 2. Sweet . 3. Easie. 1. The Statutes of the Lord are more to be desired than gold , yea than much fine gold . King David took as much delight in them , as in all manner of riches . A reward shall not fail to them which fear the Lord. Who ever abode in his fear , and was forsaken ? He hath promised many blessings to those which serve him . 2. The Statutes of the Lord are sweeter than the honey , or the honey-comb . They are David's delight . 3. They are not hid from us , nor far off . It is very near thee , even in thy mouth , and thy heart . His yoke is easie . His commands are not grievous or heavy . But plain and easie . Add all these ; by Gods special assistance : For God giveth strength to him that fainteth , and to him that hath no strength he encreaseth power . They that wait upon him , shall run , and not be weary ; walk , and not faint . Which made Saint Augustine cry out , Da Domine quod jubes , & jube quod vis . So that though his service seem hard and heavy , yet by his grace he adds such strength to us , that it becometh light and easie . He will take our stony hearts from us , and give us hearts of flesh . He will circumcise our hearts . And though there will be some reliques of reluctancy , and tentations left in them , erunt quasi non sint . They shall remain but for a trial , not to destruction . To stir us up , not to ensnare us . To minister occasion for a Crown , not to make us fall . Nor to reign in and over us . Now we are to understand , that hard things are made the easier two wayes . 1. By a love and desire to attain them . 2. By a hate to that which opposeth them . 1. Saint Augustine saith , that labour and pains in which a man taketh delight , is not any way grievous , but delightful ; as that of the Hunter , Falconer , Fisher , and the like : For to compass that we love , either we count it no labour at all , or else we take delight in the pains : In amore nibil amari . Which may appear in a Mother , in bearing and educating of her Children . In a Wife , in pains taking with her sick Husband . In Iacob's long service for Rachel . Which made St. Paul cry out . Who shall separate us from the love of Christ ? Shall tribulation , anguish , or persecution , &c. Which caused the Apostles , being beaten , to depart from the Council , Rejoycing that they were counted worthy to suffer rebuke for his Name . This labour is also passed the easilier if we consider , The love of God to us . The great things he hath done for us . Those greater which he hath promised . The sins wherewith we have offended . The pains which Christ suffered for us . Saint Bernard saith , The sufferings of this life , are not worthy the punishment remitted for sins past , the grace and comfort ministred to us for the present , or the glory to come , which is promised . 2. We are not to set our affections on this World , but to hate it , in respect of the opposition it is in to our service of God ; the love whereof ( if we take not heed of it ) infatuateth us , making us to take that for good , which only seemeth so . Now there are divers reasons , why we should wean our selves from the love of it . 1. It is Transitory . No happiness in it of continuance which daily experience proves . In some men preferred to honour , and others married contentedly , yet dying soon after . But admit our lives were of a thousand years , what were they , being compared to eternity . Though a man live many years , and in them all rejoyce , yet he shall remember the dayes of darkness , because they are many . All that cometh is vanity . Where are the Princes of the Heathen ? &c. All are but shadows , dreams , smoke . Take Saint Hieromes Meditation on this point , Nihil puto in seculi hujus confusione esse perpetuum , sed omnia praeterire & fluere . Quae qui consideraverit , cadit superfaciem suam , intelligens quam pr●cul sit à Majestate Dei , & flectet genua ad Patrem in nomine Iesu Christi . I conceive , that there is nothing perpetual in this confused and disordered life , but think that all things are transitory , and pass away . And whosoever duly considereth this , falls upon his face , ( knowing how far he is distant from the Majesty of GOD ) and will bend his knees to GOD the Father in the name of Iesus Christ , and crave to be dissolved . 2. It is Miserable . Besides the brevity , many miseries accompany it . No year , day , nor hour , but hath his misery . One sues thee for thine estate ; another layeth wait for thy life ; a third wrongeth thy good name , Evil Children vex thee , if thou have any . If thou hast none , thou art grieved for the want . Thy Wife unchast , and unquiet , disquiets thee . Thy friends death discomforts thee . One loseth an eye ; another an arm . One is slain by a fall from his horse ; Another perisheth by water or fire . So that the miseries over-ballance the joyes : Then I would know what felicity is in it ; Saint Augustine describes them at large , Plena sunt omnia laqueis , plena periculis : incitant cupiditates , insidiantur illecebrae ; blandiunt lucra , damna deterrent ; amarae sunt obloquentium linguae , nec semper veraecia sunt ora laudantium , &c. All things are full of snares , full of dangers : concupiscence tickleth , allurements lye in wait , gain flattereth , loss terrifieth ; slanderous tongues of some are bitter , and the praises of others are not alwayes true , or pleasing to us , &c. 3. It is sinful . All the actions of it , and of all that live in it being so . In it you may see the Innocents afflicted , the Guilty acquit ; the good despised , the evil preferred . The Lord himself looked down from Heaven upon the children of men , and found them all abominable , none to do good . No truth , mercy , nor knowledge of GOD in the Land ; but swearing , lying , killing , and whoring . If the Devil be Prince of the world , what goodness can be expected in his Dominions ? 4. Lastly , It is Deceitful . It seems to be that it is not : promiseth that it gives not . Out of the pleasures thereof , arise many sorrows . Children bestowed , bring cares . Honour enjoyed , brings emulation . Wealth encreased , brings fear . Offices possessed , bring envy . Unlawful pleasures used , bring diseases . If the World flatter thee , it is but to deceive thee . If it exalt thee , it is but to cast thee down headlong . If it make thee merry , it is but in short time after to afflict thee the more . Extrema gaudia luctus occupaet . Si spes nobis in vita non esset relicta , quam de vita futura concipimus , non multum hic mundus ab inferno distaret . If we had not here some hope left to us , which we conceive of the felicity of the life to come , there were little difference between this World , aud Hell it self . Therefore ( to end this first point ) love it not : for he which loves it , hath not the love of God in him . But settle your affections on high , on God alone , in whose service consists true happiness . No Creature can be fully at rest , till it attain to the end for which it was created , but is restless till then . Now God is the object of Mans happiness , and the end of his felicity Nothing can satisfie Mans heart , but God , nor can it be at rest , ( though it possess the whole world ) till it return to him . The nearer to him the quieter . No Man hath perfect blessedness in this World. Vanitas vanitatum & omnia vanitas , said Solomon , who had his hearts desire as much as any . Usque quo filii hominum ? How long will ye have pleasure in vanity , in the things of this life , follow lies , in the false appearance of them . The World is a Hypocrite , covers his defects . It is a Harlot that bears her Lover out of doors , when their money is spent . I will conclude with Saint Augustine , Mare , terras , & omnia percurre , scrutare universa , & ubique misereris , nisi ad Deum refugeris . Travel over Sea and Land , and search all places , yet shalt thou be miserable and wretched every where , except thou have recourse to God. And in Gods service all good is to be found . If thou desire profit : Eye hath not seen , &c. what God hath prepared for them that love him . If length of dayes : Length of dayes is in his right hand . If pleasures : Pleasures for evermore . If honour : The Iust shall be had in everlasting remembrance . Them that honour me , I will honour . Blessed therefore are they which are undefiled in the way , and walk in the Law of God. Blessed are they which keep his testimonies , and seek after him with their whole heart . II. The second part of Gods service in general , is , To avoid that which he forbiddeth , that is , Sin. The difinition whereof , and how it cometh , you shall have out of St. Gregory . All sin is committed gradatim , by three degrees . 1. By Suggestion of the Devil . 2. By Delight of the Flesh. 3. By Consent of the Spirit . 1. For when the malicious Spirit suggesteth sin in the mind of Man , no delight in it follow , sin is no way acted . 2. But when the flesh beginneth to delight in it , the sin is begun to be in the birth . 3. Then ; if a Man descend to consent , upon deliberation , then it is plain that sin is committed . So that in the suggestion is the seed , in the delight is the nourishment , and in the consent is the full accomplishment . Now as vertue and goodness is for divers respects to be followed : So sin is to be avoided for many reasons . Because God hateth sin and sinners . The Psalmist calleth sinners Gods enemies . The ungodly and his ungodliness are both hated alike of God. Your iniquities have separated you from God. His hate may appear by the continuance of it . He visiteth the wickedness of the Fathers upon the Children , in the third and fourth generation . Seeing thou hast forgotten the Law of thy God , I will also forget thy children . 2. By with-holding good things from them . I will hide my face from them . I will take away the hedge of my Vineyard . I will not feed you . I will be to Ephraim as a Moth. 3. By the severe punishment of Offenders from time to time . Who gave Iacob for a spoyl , and Israel to the Robbers ? Did not the Lord , because we have sinned against him . For sin God drove our first Parents out of Paradise . The Angels from Heaven . Sodom and Gomorrah was consumed by fire . The whole World by Deluge . God drowned Pharaoh , and the Egyptians . Destroyed Korah , Dathan , and Abiram . The two Sons of Aaron , and of Heli. Ananias and Saphira . Ierusalem his own City ; and o● 600000. which went out of Egypt only two came into the Land of promise . Because God heareth not the prayers of the wicked . When they stretch out their hands , he will hide his eyes from them , and though they make many prayers , he will unhear them . God will not hear their cry , when trouble cometh upon them . If I encline my heart unto wickedness the Lord will not hear me . They shall cry , but he heareth not . He that turneth his ear from hearing the Law , even his prayer shall be abominable . Your sins have hid his face from you that he will not hear . Thou hast covered thy self with a cloud , that our prayers should not pass through . Though they cry in mine ears with a loud voice , yet will I not hear them . And therefore the hope of the wicked in Gods Mercy is vain , seeing he refuseth to hear them . Their hope is but like the dust blown away with the wind . Or a thin froth driven away with a storm . Or a smoke dispersed with a tempest . Or a guest that tarrieth but a day . Because the wicked live in bondage , in slavery to sin . For sin is a Tyrant , tyrannizeth over his followers . He that committeth sin , is a servant to sin . To the Instigators of it . The World. The Flesh. The Devil . And the flesh serveth the two other by sensuality , Appetitus Sensitivus . By which the wicked ( as the Apostle saith ) are sold under sin , as slaves in a Fair. And this made Solomon infatuated with his Concubines . It infatuates the Adulterer with his Adultery . The Covetous with his Riches . The Ambitious with his Honour . The Voluptuous with his Pleasures . It made Amnon commit Incest . And this cometh by privation of Grace , which should bridle their Affections , and by letting loose their Appetites , which are like Devouring Beasts . like Blood-Suckers . like The Pit unsatiable . Because they are in continual trouble , 4 like the raging Sea that cannot rest , whose waters cast up mire and dirt . There is no peace to them . 1. Their passions are concupiscible and Irascible . If the first cannot obtain what it would , the other is troubled . And by these two the whole man is disquieted . From whence are warrs and contentions amongst you ? are they not hence ? even of your own concupiscences , which fight in your members ? for ye lust , and have not . 2. No peace in their Consciences . Conscientia Improborum improbis ipsis adversatur ; The Conscience of the wicked is even an adversary to the wicked himself . An evil Conscience makes men fear shadows where no fear is . Mala Conscientia terret vel audadissimum ; An evil Conscience is terrible even to the boldest and hardest man. The witked flee where none pursueth . The sound of fear is in his ears . Timor Divina dispensatione malos comitatur . They have five thornes pricking them . 1. The enormity of their sin . 2. The offence done to others , crying like Abels blood . 3. The infamy which followeth sin . 4. The offence to God. 5. The fear of punishment . Tell me not , ( saith a Father ) of a wicked man , which fareth deliciously , is apparelled costly , is wealthy in substance , but discover his Conscience , and there thou shalt find fears , tempests , and troubles , arraigning , and executing himself , when none but God and his own Conscience know his own deeds . Who hath resisted God , and hath peace . Thou , O Lord , ( saith another ) hast so appointed , that the disordered soul should be his own tormentor . What greater punishment ( saith third ) than the wound of Conscience which is more to be shunned that death or banishment . A Man may avoid all things ( saith a fourth ) but his own heart ; from himself he cannot slee ; wheresoever he goeth , the guilt of Conscience followeth . His Conscience is ever in pain . 3. No peace in this world . In regard of the terror of Conscience , as is said . Of the infamy they receive by it . Of the fear of the pains deserved . Of the loss of temporal blessings . 4. They are without aid or comfort from God. Afflictions find them unarmed , unprovided to withstand them . They have no footing to stay them , no hand to help them , nor no Pilot to guide them : But they are swallowed in the Sea of tribulations . So that while the good rejoyce , they mourn . While they walk dry , these are drowned . And while they praise God , these blaspheme . By the same fire of tribulation , the gold ( the just ) is tryed ; and the stubble ( the wicked ) is consumed . The Red Sea drowned the AEgyptians , and saved the Israelites . Lastly , The end of the wicked is miserable . Their miseries do but begin in this world . And in their death they are Heirs to Serpents , Beasts , and Worms . They perish as if they had never been . Horrible is the end of the wicked . Evil in loss of the world their delight . Worse in the separation of body and soul. Worst in the Iudgement of both . Evil in the pains of the body ; in the fears of the mind ; in the afflictions for loss of temporal things ; in the afflictions for want of internal grace ; in the horror of the grave ; in the remembrance of sin committed ; in the fear to render an account ; in the terror in conscience ; in the terror for the sentence ; in the grief for loss of time of repentance ; and evil in the grief for ill-spending it . When they look back , they consider a short life ill spent . When forward , a long time to suffer for it . They grieve for losing the joy of eternity ; for mispending that time they had to get it ; for changing such unspeakable joyes , for such transitory pleasures . Their worm never dyeth , but gnaweth , and vexeth for ever . Dost thou desire then never to be sad ? Live well - for a secure Conscience passeth over sorrow lightly , and a good life hath joy ever attending it . To sum up all . Consider the Motives which perswade us to his Service , in doing that which is good . 1. Whereby we have peace with God , our Selves , our Consciences . 2. The Comforts in the Holy Ghost , who assisteth the good with faith , to adhere to Gods promises . With Hope , to expect the reward . Love to GOD. Obedience to his precepts . Humility in their actions . Patience in tribulation . 3. Gods readiness to hear their Prayers . 4. Their comfortable end . Then the facility , profit , and pleasure to do well . By a love to goodness , and hate to the world . Because it is Transitory . Because it is Miserable . Because it is Sinful . Because it is Deceitful . Et servite Domino in laetitia . Draw near to him with a pure heart , in assurance of Faith , our hearts being pure from an evil Conscience . And consider the Reasons why we should detest sin . 1. For Gods hate to the wicked . 2. For Gods rejecting their Prayers . 3. The bondage of the ungodly . 4. Their troubles in the passions of the mind , their consciences in this world without comfort from GOD. 5. Their miserable end . Et Servite Domino in Timore . Walk after God , and fear him . That thou mayest go boldly to the Throne of Grace : Find mercy , and receive help in time of need . A general Exhortation to Prayer . OF all the parts of Gods service , Prayer justly challengeth the first place : For , in as much as the best of Gods children are subject to many infirmities , and even the just Man falleth seven times a day , and that Mans life ( by reason of sin ) is exposed to many dangers , troubles and afflictions , it therefore behoveth us much , and concerneth us near , to seek out some remedy , as well to strengthen our selves from the assaults of our several enemies , that ( as much as flesh and blood will permit ) we fall not ; as to raise us again when we are cast down and dejected , either by the sight of our sins , or the crosses and afflictions of this life . And in this distress , what course shall we think upon to relieve us , or what means shall we find to aid and succour us . Certainly none other better than that which GOD himself of his goodness hath prescribed and commended unto us , and by his word hath commanded us to have recourse unto , whensoever we shall be thus afflicted , namely , Prayer , Call upon me ( saith he ) in the day of trouble . Come unto me ( saith Christ ) all ye that labour , and are heavy laden . Seek ye the Lord ( saith the Prophet ) and call upon him . Is any afflicted ( saith he , by the Apostle ) let him pray . Be instant in Prayer . Continue in Prayer . And the better to stir us to this duty , God hath added to this Precept a Promise also ; that we shall not lose our labours , or pray to him in vain ; for , No sooner shall we ask , but he will give : No sooner call , but he will answer and deliver . Nay , more , for if God perceive but our inclination to pray to him , he will prevent us , and before the petition is gone out of our mouths ; Before we call , he will answer ; and while we are speaking , he will hear . We may with confidence build upon it , that either he will give what we ask , or that which shall be more profitable to us . And as we have this Precept and Promise to provoke us to pray to him : So have we the Example ( not only of all the Saints of God , but ) of Christ Iesus himself : who ( while he was conversant in the flesh upon earth , though he were wholly without spot or blemish , wholly innocent , immaculate , and needing nothing , yet ) often and earnestly prayed , for our imitation . Among all the Evangelical Precepts or Counsels , there is not any one duty upon which our Saviour more earnestly beateth , or to which with more fervency he inviteth his Apostles or Disciples , than this of Prayer . The necessity whereof he enforceth ( among other places of Scriptures ) by the Parable of the unjust Iudge , and the poor importunate Widow . And indeed , Mans nature ever since the fall of Adam , being become earthly , carnal , and wretched , it cannot keep Gods Law , which is spiritual . Ego carnal is sum , saith the Apostle . Again , as long as we live in this vale of misery , we being compassed with cares , tentations , and afflictions , have no other means to free our selves from them , than to beg at the gates of Gods mercy , ( Ego mendicus sum , & pauper , I am poor and needy , saith the Psalmist ) either for grace , favour , and remission of sins ; or the mortification of our affections , spiritual comfort ; or lastly , for supply of temporal blessings . Neither can any so well conceive the necessity of this duty , as they who ( by the illumination of Gods Spirit ) see the miserable condition they are brought into , by reason of sin . And what would become of miserable Man , if this help were wanting , but being carnal , be wholly transformed into flesh ? The contrary effect whereto , Prayer worketh in us ; for it elevateth us from earthly to heavenly thoughts , whereby the heat and affections of the flesh are cooled and quenched ; Prayer being as the refreshing of the lungs to the heat of the heart , without which Man could not subsist . But admit there were no necessity imposed on us to pray , yet the dignity and honour we receive by Prayer should incite us to it : For Prayer ( as a Father well saith ( Is a familiar conference with God. By it we talk with him ( as it were ) face to face . By other of his Graces ( as in the Word and Sacraments ) he vouchsafeth to speak to us , by this we have access and speak to him , for what we stand in need of . And what greater dignity , what greater priviledge can be afforded to poor sinful creature : ( dust and ashes as we are ) than familiarly to talk with so great and powerful a God , and to have daily so free and easie admittance to his presence , to manifest our necessities to him , and to crave his supply and succour ? Nay more , to become his houshold servants , ( the Church being called his House ) a favour , which King David esteemed the fruition of one day , more than a thousand elsewhere . Then , if we consider the profit which ariseth by the performance of this duty , we shall be the easilier perswaded to undertake it : For , if nothing else quicken us , yet matter of benefit doth usually work with us , And assuredly , the benefit which ariseth by it , is , and ever hath been great ; for by Prayer we do not only obtain of God all good things pertaining to the sustentation of this life , ( as the necessaries thereof ) and the life to come , ( as the gifts and graces of the holy Spirit ) but we also prevent and remove by it all the dangers and evils of both lives : as the losses and perils incident to this life , and the punishment due to our sins hereafter . Prayer enlightneth , purgeth , and comforteth ; maketh tribulations seem light , breeds servency , begets confidence in Gods mercy , and overcometh all tentations . Take it away , and take the Sun out of the world , for without we wander in darkness . With what Medicines did the Saints heal incurable diseases , cast out Devils , raise the dead to life , tame wild beasts , quench the force of fire , nay , change the course of the Elements , & powers of Heaven , but by Prayer ? What should I say more ? By it we may do all things , without it nothing . If you please , you may take a short view of the wonderful effects which have been wrought , and the benefits which have been obtained , and the punishments which have been averted in former times , when recourse was had to God by Prayer . By it The Iews overcame the Amalekites . Samuel overcame the Philistines . Iudith overcame Holofernes . The Reubenites overcame the Agarens . Asa overcame the Ethiopians . Iehosaphat overcame the Ammonites . Ezechias overcame Sennacerib . Manasses was restored to His Kingdom . By it Hanna became fruitful . Elias obtaned sire from Heaven , as also rain and fair weather . By it The rebellious Iews escaped Punishment . The Ninivites escaped Destruction . Ezechias escaped Death , The three Children escaped the fiery Fornace . Daniel escaped the Lyons . Ionas escaped the Whale . The Disciples escaped Drowning . Peter escaped Bonds . Paul and Silas escaped Imprisonment . By it David stayed the Pestilence . The Lepers were clensed . The Centurions servant was healed . The blind received sight . The Womans Daughter were delivered from the Devil . The Mans Son were delivered from the Devil . The sick were made whole . The Widow of Sarepthas Son were revived . The Shunamites Son were revived . The Rulers Daughter were revived . Dorcas were revived . The Publican obtained Remission of sins . The Thief obtained Paradise . S. Stephen obtained Heaven . And lastly , That it is the surest remedy to the godly in time of affliction , appeareth by our Saviours example , who ( when he was in such straits , that he said , Undequaque trist is anima mea , usque ad mortem , My soul is exceeding sorrowful , even unto death ) went aside , and fell thrice on his face , and prayed , warning his sleepy Disciples to do the like . Now , Seeing that for these respects pray we must , in the next place we are to consider , How Prayer is to be made , that it turn not to sin . 1 1. Prayer must be made to God , and to none other . 1. Because God hath so commanded . For Prayer is a part of his Service and Worship ; and his Service and Glory he will impart to none else . Him only shalt thou serve . And Whatsoever you shall ask of my Father , not of Angels , Saints , or the like . 2. In regard of his Glory and Majesty , wherein he excelleth all others , and ought therefore above all to be prayed unto . 3. In regard of his singular Knowledge ; for he knoweth our necessities better than we our selves . 4. In regard of his Power and Ability to help us . 5. In regard of his willingness and readiness to relieve us . 6. In respect of the practice of all the Saints , and of Christ himself . Of Hanna , of David , of the Saints , of Christ. 7. In regard of the absurdity in praying to those which cannot help themselves , much less us . For to which of the Saints or Angels can be properly said , Our Father which art in Heaven , or Hallowed be thy Name , &c. But to GOD alone is this service to be done ; for he only saveth us , and besides him is no Saviour . And all this must be done in Christ Iesus , without whom , though Moses and Samuel should intercede , yet GOD would not pardon , but destroy ; for as no work of devotion can be acceptable to God without Him , so our sins are so odious , that except our prayes be offered by the mediation of Christ Iesus , they will never be accepted by God. We have an High Priest , that is passed into the Heavens , Iesus the Son of God , &c. 2 Secondly , Our Prayes ought to be made in Faith , for whatsoever is not of Faith ; is sin ; and whosoever desireth to have good success in his Prayers , ought to believe , and not to pray waveringly . This Faith makes our Prayers acceptable : For ( Prayer being the testimony of our Faith ) how will our Faith appear , if we doubt in our Prayers ? Si Fides deficit , oratio perit . Our Saviour said to the Petitioner for his deaf and dumb Son If thou canst believe , all things are possible to him that believeth . And to his Disciples , All things whatsoever you shall ask in Prayers believing you shall receive : Which lesson St. Iames also teacheth , If any man lack wisdom , let him ask of God , &c. But let him ask in Faith. Saint Iohn saith , This is the confidence we have in him , that if we ask any thing according to his will , he heareth us . Saint Paul also biddeth us , Come with the same confidence that we may obtain mercy . Again , As Faith is the foundation of all Vertues required in Prayer , 3 so Hope , certain and assured , is to be fixed and setled in us ( when we pray ) that God will perform the promises which he hath made , and that he will hear and grant those things which we shall desire , according to his will ; for the Devil is apt to perswade us , that our Prayers are in vain , either because God regardeth them not , or that it is needless to pray to Him , who knoweth before what we want ; or that ( whether we pray or not ) all things shall come to pass as God hath decreed ; and in these respects , that there is no profit in our Prayers . All which are but illusions , and clearly against the rule of truth , and practice of the Saints : In te speraverunt , saith David , Our Fathers hoped in thee , they trusted in thee , and thou didst deliver them . The Reubenites cryed to God in battel , and he was intreated of them , because they put their trust in him . Indeed , as Saint Bernard saith , a sinners prayers are hindered two ways , either with too little or too much light . He hath no light which neither seeth nor confesseth his sins , and he hath too much , which seeing them , despaireth of Gods mercy . Neither of these can be said to pray . How then ? The sinner ought so to temper his light , that he may not only see and confess his sins , but pray that they may , and hope that they will be forgiven . For it is in Prayer as in Repentance , Nemo potest agere poenitentiam , qui non speravit indulgentiam : No man can truly repent , that hath no hope of pardon for that he repenteth of : And none can be said to pray well , who hopeth not of Gods favour , in that for which he petitioneth . 4 And that our Prayers may the better ascend , they are to put on the wings of Charity , which is one of the fruits of the Holy Spirit : For without this quality , our Prayers will prove cold , heavy , and lumpish ; and will return empty unto us . This Charity is two-fold ; First , towards God ; Secondly , towards our Neighbour . 1. Towards God , in keeping his Commandements ; for our Saviour saith , He that keepeth my Commandements , is he that loveth me : And the Apostle saith , We receive of him , because we keep his Commandements ; that is , we love him so , that we are both to offend him . 2. Towards our Neighbour , which Charity is also manifested two ways . 1. In forgiving all injuries received from him , or by his means , after our Saviours rule , When you stand praying , forgive , if you have ought against any ; that your Father also , which is in Heaven , may forgive you our trespasses . And again , If you forgive men their trespasses , your heavenly Father will also forgive you : But if you forgive not men their trespasses , either will your Father forgive your trespasses , 2. Secondly , In praying for his wants , and supplying them to o●● powers , according to Saint Iames direction , Pray for one another . And to Saint Paul's , I exhort , that first Prayers , &c. be made for all men . And to encourage us to relieve them our Saviour pronounceth a blessing ●● all that are charitable in that kind Blessed are the merciful , for they shall obtain mercy . So that by this we may plainly see that if we be uncharitable , our Prayer will be barren , and unfruitful . 5 Fifthly , Humility must accompany these former Vertues . We must acknowledge our selves unworthy to receive any thing ; we are not to arrogate any thing for any merit of our own , but confess that we are nought but dust , pollution , and a masse of corrupption ; that we brought nothing into this world , nor have gathered any therein , but uncleanness . We must say with Iacob , Minor sum Domine omnibus tu is beneficiis , I am not worthy of the least of all thy mercies . And with the Publican ( whom our Saviour commended to us for a pattern ) deny our own unworthy 〈◊〉 deserve any favour . Which Humility of his ( as appeareth by that Story or Parable ) made his prayer more acceptable to God , than the vaunting and boasting of the proud Pharisee . And with David saith , A broken and contrite heart , O God , thou wilt not despise . And the Son of Syrach , The Prayer of the Humble pierceth the Clouds . And lastly , the Virgin Mary , He hath exalted the Humble and Meek . This Humility is likewise two-fold . 1. Of the Spirit . 2. Of the Body . 1. For by the First , we acknowledge the impurity of our souls , and confess our selves wicked , miserable , and wretched in our own eyes , and that our strength is not worth the coasting of ; which kind or manner of prayer hath ever wrought effectually with God. The Prophet Esay witnesseth it , To this man I look , even to him that is of a poor , and of a contrite spirit . And the Psalmist testifieth , how propense and propitious GOD is to such kind of Petitioners . The Lord is nigh to them that are of a contrite heart , and will save such as are of an humble spirit . And the blessed Virgin acknowledgeth that she found the fruits of her Humility , He hath regarded the lowsiness of his Hand-maiden . Secondly , We are to use an outward gesture , answerable to our inward devotion : We must manifest our Humility by a reverend posture of the body too . God is as well Creator of the body ( which is the souls temple ) as of the soul : and therefore expecteth to be honoured by both . And as it is not to be denyed , that the inward affections are to be regarded in the prime place ; yet it will not be unnecessary to observe with what postures the holy men in sacred Story powred out their petitions : Abraham ( speaking to God ) fell on his face , and bowed to the ground . Solomon , at the Dedication of the Temple , stood before the Lord , and spread forth his hands to Heaven . The Publican stood and smote his breast . Moses held up his hands to Heaven . Daniel , Stephen , Peter , and Paul kneeled . David kneeled , and lifted up his eyes . Lastly , our Saviour Christ ( every one of whose actions ought to be a rule to us ) sometimes fell on his face , sometimes kneeled , and sometimes lifted up his eyes when he prayed . Not that Gods worship is absolutely or universally tyed to these outward Ceremonies , but that they serve to stir up the inward intentions and affections , for while we kneel , and lift up our eyes and hands to Heaven , we shew our humility , and declare our ardent desire and confidence , that all our aid and help we expect from God , and none else . Therefore , the acts of humiliation , of casting dust on their heads , putting on sack-cloath , rending of garments , mentioned in holy Writ , are there set down to no other purpose , but to make their Humility that used them appear , and to be a pattern for us in after times . Neither is it without reason , that Man ( being a creature consisting of body and soul ) should serve his Creator with both , which makes us a perfect Holocaust or Sacrifice . And as we have yielded our members servants to uncleaness , and to iniquity unto iniquity : so we should yield our members servants to righteousness , unto holiness . And to this reverend gesture of the body , must be added the uncovering of the head . Our heads must be bare , and we must not pray so familiarly , as if we were speaking to our equals : For the higher and more eminent the person is whom we petition , the more reverend and submiss ought our behaviour be to him in our petitions . 6 In the next place , We must resolve with our selves , not to be impatient of delayes , ( as we call them ) if God seem not to hear us presently . But we must pray with Perseverance . Our Saviour himself ( immediately after he had prescribed to his Disciples that absolute form of prayer ) taught them also ( and us in them ) the effects of this vertue , by the Example of the Friend which came in the night to borrow Loaves . And shortly after by that of the Importunate Widow . Which effects also David , and the Woman of Canaan felt : Wherefore , not without good reason did St. Paul so often counsel this assiduity and servency in prayer . And though we make our conclusions by events , ( which we usually take notice only by ) that God is not moved by our prayers , nor we bettered by them ; we must resolve , that the fault is ours , and not Gods ; For either we ask things not to be prayed for . Or coldly , not intending what we desire . Or not with due reverence and patience . Or else GOD yieldeth not , either to inflame our zeal . Or to set an edge on our desires . Or to humble us . Or to prove us by adversity , as well as by prosperity . Or to try whether we serve him for our own ends , or his glory . Or else the time is not come which he knoweth meetest to grant what we pray for . Elias being persecuted by Iezabel , prayed , that GOD would take away his life , which GOD granted not presently , yet afterward took him into Heaven . Deus multos non jam exaudiat ad voluntatem , sed paulo post ad salutem ; God hears not many men presently according to their desire , but after a while he gives ear to them , to their good and salvation . Therefore we must not give over at the first , second , or third time . For no doubt , but he which said , Ask , and ye shall have , will also give what he promised , when he thinketh expedient that we should receive it . O tarry thou the Lords leisure , saith David . And let not us prescribe to God either time , place , or manner , but in all modesty , humility , patience , and perseverance , attend his good pleasure . Three other Qualities there are , which seem to depend upon this last Vertue of Perseverance ; for , as the difficulty to pray aright ariseth of three causes . 1. The Corruption of our Nature depraved by sin . 2. Evil custom or habit , in suffering our hearts to wander when we are at our Devotions . 3. The malice of Satan , who ( out of his inveterate hate to mankind ) intangles our thoughts with other matters , when we should intend this act . The Remedies therefore fit to oppose these , are . 1. A fervent desire to the action ; for what we zealously affect , we soonest compass . 2. That we be diligeut and couragious to overcome all difficulties ; for as all Creatures have a concupiscible nature , to obtain things necessary to preservation , so have they an irascible , to resist all obstacles which may be to their detriment . It must not be with us as with the sluggard , Vult & non vult , have a desire to it for the excellency , but give it over for the difficulty . 3. That we be attentive to what we are doing , and keep our hearts from vain and wandring cogitations ; Omni custodia serva cor tuum , quia ex ipso vita procedit ; Keep thy heart with all diligence , for there-out cometh life ; for as our heart is , so will all the actions be which proceed from it . For it is not a chill and cold Perseverance , or Expectation , that will serve our turns to prevail with God , but a fervent spirit to pursue the same . For God heareth not , ( at least regardeth not ) as not loud crying , long babling , or many tautologies , or repetitions : so neither cold , faint , and drowzy prayers , ( not intending , or minding what we pray for ) which proceed only from the lips : but it is the affection , and zealous desire of the devout , mixed with sighs , tears , and groans , not to be uttered , which move , and prevail with him , For God ( being a Spirit ) looketh to be worshipped in spirit . To which purpose it is that our Saviour Christ adviseth us , when we pray , to enter into our Closets , and to shut the door : intimating to us thereby , that we ( being alone , and private ) should cast away all publique wandering , and worldly thoughts , which trouble our devotions , and hinder us from lifting up our hearts unto God : and wholly , fervently , and considerately , bend our thoughts and desires unto him . And these retired Soliloquies , and private Meditations , and Conferences between God & our souls , and between our selves and our souls , have ever been much approved by the Antients . Our Prayer ( saith an antient Father ) ought to be in such manner as Hanna's was : She wept , and prayed , and her lips only were perceived to move . Let every one hear this , and imitate it ; especially they , who with extream babling , without all modesty , yet with loudness of voice , make their prayers . Let us therefore pray with sighs and groans : But withall taking heed , ( as much as we can , with Gods assistance , and our own endeavours ) that in the time of our prayers , no extravagant thought steal upon us , lest happily we have one thing in our hearts , and another in our tongues . And to this purpose also speaketh S. Basil , All our prayers ought to be made , not in syllables , but in the hearty affection of the soul. For how do , or can we think , that God will give us that for which we pray , when by our behaviour and gesture , our faint and weak sollicitation , we seem to him , that either we do not want what we pray for , or , that he will upon every slight and cold motion , be perswaded to give us what we desire ? Or how can we expect to be heard of God , when we our selves ( not being serious in our devotions , but diverted with other phantasies ) hear not , nor know what we do petition for ? The wise man therefore , giveth us good and wholsom counsel in this matter , Before thou prayest , prepare thy self , and be not as one that tempteth the Lord. Our prayers therefore must not proceed from the lips only ; for no man can assure himself that God heareth his prayers , who is so careless , and his thoughts so wandring , that he knoweth not himself what he prayeth for . Of the Time and Place for PRAYER . TAke a little taste of the Time when , and the Place where our Prayers are to be offered up to GOD. For the Time in general , the Places before-named , do , and may direct us . Pray without ceasing . Continue in Prayer . And pray alwayes . More particularly , Twice a day ( that is , Morning & Evening ) the Sacrifices were to be made . David prayed thrice , In the Evening , Morning , and at Noon-day : And seven times in a day . Daniel prayed thrice . In the morning before day Christ prayed . David prayed early . The Apostles at the third hour of the day . At the sixth hour . The ninth hour . And David at midnight . For the Place , In all places saith God. Every where , saith S. Paul. Christ prayed in the Desert . On a Mountain . In the Garden . Isaac in the Field . Peter prayed on the House-top , or Tarris . In the Congregation , saith David . To the Temple went S. Peter , S. Iohn , and S. Paul. And Christ bids us when we would be private in prayer , and not be molested , to go to our Closets . So that it appeareth , that there is no Time nor Place unseasonable , to offer up our Prayers unto God , as occasion shall be offered , though the chief Place for private Prayer is our Closet , and for publick the Temple , where one may stir up another by example , and where we ought to make publick confession of our Faith , and give publick thanks for Gods benefits . How to pray aright . BUt it may come to pass ( though we be prepared and fitted with all the former circumstances ) that we may pray , and not be heard , if ( in the last place ) we do not carefully consider to pray for those things which are fit and requisite for God to give , and for us to receive . For as Saint Iames saith , Many time : we ask , and receive not , because we ask amiss . For our better instruction therefore , we are to consider , that there be two sorts of Blessings to be required of God : First , Spiritual ; Secondly , Temporal . 1. The first part pertains to Gods own honour , and the good of our own souls ; as Faith , Hope , Charity , Thankful Hearts , Remission of Sins , and other of the same kind , which are meerly spiritual and heavenly . And these Blessings we may ( without doubt ) safely and confidently beg at GODS hands , and he will not deny them . 2. The Second , are temporal and indifferent ; as Riches , Honour , Health , Peace , Seasonable times , Children , and the like . And these are not to be prayed for , but ( according to Christs pattern of prayer , with thy Will be done ; or , according to Christs practice ) with a Not as I will , but as thou wilt : Or with the Leaper in the Gospel , Lord if thou wilt , thou canst make me clean . Saint Bernard disposeth these into three heads : Two , for blessings of this life , for the body , and soul , and the third , for the life to come : And in praying for these , he giveth three Cautions , with his Reasons : First , That our prayer for Temporal blessings , which the body wanteth , be restrained to things needful ; because many times we pray for things superfluous , to satisfie our pleasures . Secondly , That our petition for the graces of the soul , be free from impurity , because we oftentimes desire to have them for Ostentation . Thirdly , That our request for the blessing of Eternal Life , be in all Humility because many require it at Gods hands , as presuming upon their own merits . Our Prayers being thus qualified , being preferred only to God , in Faith , Hope , Charity , with God , and our Neighbour , Humility of body and soul , Perseverance , Fervency of Spirit , our souls and bodies attending to what we pray for , and in due Time and Place , praying aright , both for temporal and spiritual blessings , we shall ( no doubt ) by the mercy of God , through the mediation , intercession , and merits of Iesus Christ , obtain ( in his good time ) all things which shall be needful and expedient for us . Prayer divided into parts . DEvotions and Prayers , are either publick or private . 1. Private prayers are , whereby every particular Man prayeth to God , for those things which he wanteth . In which kind of devotion , we ought at all times to exercise our selves , because at all times we stand in need of Gods particular assistance : and therefore , we are tyed or limited herein , neither to time nor place ; for whether it be in the night , or morning , mid-day , or evening , at home , or abroad , in the City , or Country , in our beds , or at our work , if we call upon him faithfully , he will hear us . 2. Publick Prayers are , whereby the whole Congregation meet in a place , Dedicated to Gods honour , as well to praise his Name , as to pray for those things which shall be needful . For although Christians ought to pray privately , yet ought they not in the mean time to neglect the publick worship and service of God in the Church . For from the beginning it was held and observed as a duty required ; and therefore , before the erection and dedication of Temples and Churches , the Patriarchs , and holymen , erected Altars in certain places , where at set times of the day , they might offer Sacrifices , and publick Prayer to God. In the second of Ioel , you shall find a set and prescribed Form of Prayer for the Minister to use , together with the place , and the Congregation that were to assist . In the New Testament also , our Saviour Christ himself ( to encourage this holy duty of publick Prayer ) hath promised his presence amongst those that shall be assembled and gathered together after this manner . Therefore , whosoever shall neglect these publick Assemblies , sheweth and discovereth thereby , how little he regardeth Christs company or presence . These Prayers are also distinguished into these parts . 1. Invocation . 2. Confession . 3. Thanksgiving . Invocation consisteth of 1. Petitions for the good of our own Souls in Spiritual things . Bodies in Temporal things . 2. Intercessions , either in praying for the good of others , or against the evil of others . 3. Deprecations against evils , Spiritual . Temporal . Confession is threesold . 1. Of our Faith. 2. Of the Glory of God. 3. Of our own Sins . Thanksgiving is either 1. For deliverance from evil . 2. For benefits received . To these may be added Imprecation , either 1. Against the enemies of God incorrigible and irreconcileable . 2. Against the enemies of our Souls incorrigible and irreconcileable . So that these Rules be observed , 1. That it be not used for private hate , or revenge . 2. That we rejoyce not in any mans Destruction , 3. That we aim at their Correction . The use of the Lords Prayer . BEcause that our Saviour Christ hath taught us how to pray , and hath put the very words ( as it were ) into our mouths , which we should use in praying , I think it necessary to begin with the same , which he hath left unto us . 1. In respect of the Excellency of the Author of it , who was no less than God. 2. In respect of the Perfection of the work it self , ( the Prayer ) for it comprehendeth in it Petitions for all things which we stand in need of . 3. In respect of the Efficacy of this Prayer in working , for it cannot choose but prevail and work much with God ; for none knew the mind and disposition of God better than he which composed it , which was God. And let it not lose any part of the due praise which belongeth to it , in regard of the compendiousness , or shortness of it ; for it deserveth the more honour , because though it be short , yet it is also copious , and plentiful in matter , and therefore the more absolute and perfect . It is not therefore without cause that the Antients have given so many excellent Attributes to it . As the Abridgement of the Gospel , and our Faith. The Interpretation of our Desires and Hopes . The very Bond of Charity . And an inexhaustible Treasury . Yet let not any Man think , that our Saviour prescribed us this Prayer , as that we should use no other , but be tyed to the very words contained in it : but this we must conceive , that he made it to bridle our desires ; that though we make our Petitions , and frame them according to our several necessities ; yet , to keep us in compass , that we exceed not the limits , nor vary from the extent and bounds of this Prayer . The Use of it is twofold . 1. That we might be instructed by it , what is necessary in general to require of God , and not without need , seeing we ( being naturally blind in spiritual things ) know not what is fit to ask ; and many times we crave those things ( as Zebedees Children did ) which are unworthy both of God , and our selves , and might prove hurtful also to us , if they should be granted . And therefore ( under certain general heads ) he hath bounded the desires of the flesh , and taught us after what manner and rule we should square all our Petitions . For whatsoever we shall desire against the directions therein contained , dis-a-greeth from the will of God , and therefore is neither good , holy , nor profitable . 2. That we may be able thereby to conceive , frame , and make all our Prayers according to our several necessities , and after that Petition which sitteth us , as our occasions shall alter . The Lords Prayer Analysed . A Father , not a Lord. One being a name of love . The other of dignity . A Father not a Iudge . One being , a name of Goodness , Comfortable O 〈◊〉 , sub quo nomini desperandum . The ●●her of Power , Terrible . Who is able to resist his Power ? It is too proud a salutation ; For how much are we . By Nature , Dust and Ashes . By Sin , Bond-slaves to Satan . So much are we below him . Who then durst be so bold as to call the Father , but that Christ did command it ? For exceeding great is thy Majesty . And exceeding great is our Poverty . He is exalted above the Heavens , and his glory is above all the Earth . He humbleth himself , when he beholdeth the things in Heaven . And we are but worms , and leaves , driven to and fro with the wind . A wind that passeth away , and commeth not again . Yet we are bold to call thee Father ; for we come not of our selves , thy Son Christ hath taught us the form . Take notice of the words , they are thy Sons . 1. Father of all Creatures . In their Creation . Preservation . Governing . 2. Of Mankind , which he formed after his own Image . Other Creatures are but as a shadow to Man. For he endued him with understanding . And the Creatures not so . To him he gave precepts to order his life . To the Creatures only by blind instinct . He was Created in the condition of a Son. The rest , but as bondslaves . 3. Of Christians , more especially by Grace , Regeneration , and Adoption by Iesus Christ , his Son. A Father , but what Father ? There is no Father like unto thee . When my Father and Mother forsake me , then the Lord taketh me up . Thou art our Father , though Abraham be ignorant of us . Can a Woman forget the fruit of her womb , &c. Yea , they may forget , yet will I not forget thee . A most indulgent Father , to whom the Prodigal Son arose and went. Whom the insolvent servant besought . Though thou be a displeased Father , yet a Father thou art . Though I be a wastful and disobedient Son , yet a Son I am . Though I have lost the ingenuity of a Son , yet thou hast not lost the compassion and love of a Father A Father of Mercies . Whom we find so to be . By his inciting us to good . Confirming us in it . Pardoning our sins . Delivering us from tentations . Reclaiming us from sin . Crowning us with blessings . 1. If then thou be our Father , in are thy Sons . How great , what manner of Lord hast thou bestowed upon us , that we should be called the Sons of God ? 2. If thou be our Father , and we the Sons of God , how great is the honour , that we are as it were Gods ? 3. If thou be our Father , then are we Brethren to Angels as also to Men. to Saints as also to Mean to Christ as also to men . to Himself as also to Poor men And how great ought our love to be ? Let no man therefore extoll himself above his brethren , nor be ashamed to call any man his Brother , whom God hath vouchsafed to call Son. 4. If thou be our Father , how great is our Hope ? what are we to expect from thee ; Even all things which a Father giveth to his Children . What are we to render unto thee ? Even all duty and obedience belonging to Children : that thou mayest not repent thee , nor we be unworthy , either of our Creation , or Adoption . It is not without some reason from our Saviour , that the words Mine , or I , are not to be found in this Prayer . Our , is a word of charity , and unity . It is not My Father , as if God were any mans peculiar , but our Father , the Father of all , as he properly is , through , and in Christ. Our prayers are most powerful with God , when we express in them a fellow-feeling of the Necessities of our Neighbours , and Sympathize with them in their misery . This is Charity . Let every one of us therefore be as willing and careful to pray for others , as well , and as heartily as for himself ; considering , that in so doing , he prayeth for him , whom Charity hath made as himself . Christ bare us , and all our sins in his body . Let us do the like to one another in word and deed . For our Selves , Necessity compelleth us to pray , My Father . For our Brethren , Charity inviteth us to pray , Our Father . In these two words , Our , and Father , the Law and Prophets are comprehended . In Father , the Love of God. In Our , the Love of our Neighbour . And in these two words , the sum of the Gospel is contained . In Father , our Faith. In Our , our Charity . In these words we have a rule and direction to whom to frame our prayers . Unto thee shall all flesh come . Who have I in Heaven but thee ? saith King David . He is only able to hear us , and to grant our desires . It is true , we have Earthly Fathers ; but these leave and forsake us ; Their hands are shortned ; We call not to them , but to thee , which art in Heaven . Heaven is thy Throne . The Heavens declare thy Glory . Not that thou art included in the Heavens only ; for ( as Solomon said ) The Heaven of Heavens cannot contain thee ; but , as if that were thy Royal Palace , where the Elect shall enjoy thy blessed presence . Thou art Every where by thy Presence . Thou art In Heaven by thy Excellence . Thou art in Earth also . But they which come to thee , must be lifted up higher . I have lifted up mine eyes . Ultra montes expectare . Sursum Corda . A word of Hope . For if thou be our Father and Lord , and King of Heaven , then our Hope is , that our Inheritance is there also ; that thou wilt not deny us an Inheritance , that hast vouchsafed us the Title of Sons . Let us therefore take the wings of the Eagle , and be lifted up in our Meditations to Heaven , being made heirs thereof . Let us look up to Heaven , while we are upon Earth . Unto thee , O Lord , do I lift up my soul. I will lift up mine eyes to the hills , whence cometh my help . Out of the deep have I called to thee , O Lord. A word of Power . For thou art in that place , from whence at all times thou canst send us , Help in danger . Good things in need . Plagues for our offences . And though thou art a Father by thy Love , yet art thou in Heaven by thy Majesty and Power . Let us not therefore presume upon too much familiarity with him , as with a Father , but let his word [ in Heaven ] keep us in a submiss Reverence : For though Father and Son be of near Relation , yet a Son of the Earth , and a Father in Heaven , are of great distance . And let us be respective of his awful Majesty , and make our petitions to him in fear and trembling ; in all Humility and Reverence : And Let us not be rash with our mouths , nor our hearts hasty to utter any thing before him : For GOD is in Heaven , and we ( poor Creatures ) upon Earth , which is but his footstool . This Petition justly challengeth the first place . For , being thus intituled and dignified with the honour of Sons , we ought primarily to consider our duties what we should render back . And what should a Son desire more than the honour of his Father ? By this word we understand all the Attributes , by which God hath manifested himself , as his Majesty , Iustice , Power , Truth , Mercy , Goodness , &c. Blessed be thou our Lord , who hast given this power to men , To Hallow Thy Name , To Magnifie Thy Name , To Glorifie Thy Name , Which in it self is Holy. Which all thy works in general do sanctifie . Which all the unreasonable Creatures do hallow and praise in their kinds . Which all reasonable Creatures , as Angels and Men do glorifie . The Angels , and Hosts of Heaven . Men that are in Heaven already ( though In Earth ) by their works . In the Congregations . In Afflictions . Let us therefore glorifie it also ; and that not carelesly or slightly , but zealously and holily , in Thought , Word , and Profession ; For the whole scope of our Actions ought to tend to the Glory of GOD only . And , Lord , let thy Name be sanctified by others , besides us : Dilate this power of sanctifying thy Name , communicate it more and more to the Gentiles : Make thy Gospel to spread to the end of the Earth : From the rising of the Sun : to the going down of the same , let thy Name be great among the Gentiles . Not unto us , Lord , not unto us , but to thy Name give the glory . Thou art worthy , O Lord , ( and thou alone ) to receive honour , and glory . And His Name ought to be sanctified by us above all things : for all other things are for us , and we for His glory only . Not that God shall get any thing thereby , or that He hath need of our sanctifying : but in regard of the benefit which will accrew to us by it For this honour will be an honour to him that giveth it . And this praise and glory only , is profitable to the glorifier : It is not so any where , or in any thing else . He that glorifies God , him will God glorifie . Him that honours me , I will honour , saith God. Let thy Name therefore , O Lord , be Hallowed . And thine only . Let it be Hollowed , Inwardly . By Word . By Us. Outwardly . By Profession . By all Others . Let us not only salute thee in word , but imitate thee in deed , that we may be fit to glorifie thee , and be worthy to be called thy Sons . Give us a filial affection . The Spirit of Adoption . The Grace of Contrition . That we may say from our hearts each one of us , Father , I have sinned , I 'am no more worthy to be called thy Son. And This humble Confession is one of the wayes to honour God. My Son ( said Iosuah to Achan ) give glory to the Lord God of Israel , and make confession unto him . And let us also do it by refraining our tongue from irreverent speeches , and leading our lives carefully by the rule of Gods Laws . So shall we truly hallow his Name . So shall we truly glorifie him , and say , O Lord , our God , how excellent is thy Name in all the world . We praise thee , we bless thee , we worship thee , we glorifie thy holy Name . For thou only art holy , Holy , Holy , Holy , Lord God of Hosts . Quaerite primum Regnum Coelorum , Seek ye first the Kingdom of Heaven . GODS Name is more precious and dear to him than his Kingdom . But after his Name his Kingdom . In Name , He is alone without us , Sole and Singular . In his Kingdom , He communicates himself , and what is his , with us . In his Will , We dedicate our selves wholly to him . And therefore in respect of Gods bounty to us , this is the chief Petition of our good and happiness . For , In it we pray , First , for the comming of Gods Kingdom . That GOD may only rule over us . Secondly , For the destruction and eversion of the Kingdom of Satan . That he may have no more dominion over us . The Kingdom of GOD is threefold . First , of Glory . Secondly , of Grace . Thirdly , of Power . 1. Of Glory , ( hereafter ) which indeed should be the scope of our desires : For we ought so to live here , that we may desire ( without fear ) the coming of this Kingdom . So to be affected at our death , that we may joyfully , and without fear say , Lord , now lettest thou thy servant depart in peace . So to be affected in our life , that we may often say , and pray , When shall I appear before the Lord ? I desire to be dissolved , and to be with Christ. Come Lord Iesus , come quickly . 2. Of Grace , in this life in us , That we be not of their minds , who said , We will not have this man to reign over us . But subject us , O Lord , to this Kingdom , that easie yoke of thine , that in all things we may be obedient to thee . Govern us , and reign in us , that Satan or Sin reign not in our members . If thou be pleased so to rule in us here , we shall reign with thee hereafter . Cast Satan under our feet . 3. Of Power , for there are many Rulers in this world which oppose thy Kingdom . Arise , O Lord , and take the Rule into thine own hands . Reign thou therefore only over us . Govern us within and without . For as we are vexed inwardly by our selves , with civil warr : and domestick tyranny , so without also , by others . And that it may come in us , let it come into our Rulers . Make them like to thee in their Government . Let them rule to thee , not to themselves . Let thy Kingdom come within them ; for in thy Kingdom only are proper and fit Laws and Conditions to rule by . And because , when this Earthly Government is at the best , it is laborious and unperfect , hasten thy Kingdom of Glory , we beseech thee , wherein will be no cause of complaint , but all things will be absolute , and perfect . For which all the Creatures , together with us , earnestly wait , even with groans . For all the votes and desires of the Old Testament were pitched upon the first coming of Christ : and all of the New upon the second , looking for that blessed hope , and glorious appearing of the great GOD , and our Saviour Iesus Christ. Let it come to us , but not upon us . Certainly come it will , will we , nill we . Let it come to us , not against us . Let us feel the happiness of it ( O Father ) in coming , not the violence of it , in rushing upon us . In the mean time , let it come to us here , though not in the full fruition , yet in the certain hope and expectation . Say unto your souls , I am your salvation . It is not , Let us do thy will. Nor , Do thou thy will. But , Thy will be done . Thy absolute and eternal will which none can oppose . Which will take effect though all the world resist . Which will be done , because thou wilt have it done . Who hath resisted his will ? It is hard for thee to kick against the pricks . Thy revealed will ; holy and saving , which perswadeth us to be humble in Conversation , firm in Faith , just and charitable in Works , true in Words , to love thee with all our hearts , as a loving Father , to fear thee as a revenging God : to prefer nothing before Christ , ( who preferred us before all things ) and the like . This we may contradict . Let that be done as much as may be . Let both be done . Let us shew our obedience to thee here , as the Angels do in Heaven . All other Creatures obey thy will. The Sea passeth not its bounds . The Earth alters not its station . And all things else are obedient to thy will , only Man is disobedient to it . Thy will , and all thy will , without contradiction . Thy will , and all thy will , without exception . Thy will , and not our will. The Lords will be done . If the Lord will. Thy will be done in all things , as well pleasing as displeasing to us . Let not us argue or dispute what is profitable , what is unprofitable ; what pleasant , what hard to flesh and blood : but what thou wilt , let it be done . Let our blind and perverse will be led by thy most holy will. Graft thy will by thy Spirit into ours , as into barren stocks . If our wills be refractory to thine , root out , dissipate ours , and establish thine ; let thy will over-master ours , conform our wills to thine . Turn our Nill into thy Will. In Earth as in Heaven , Hallowed be thy Name . In Earth as in Heaven , Thy Kingdom come . In Earth as in Heaven , Thy Will be done . Let Heaven be the Pattern and Rule to Earth in all things . Let us begin to be on Earth , as we would be in Heaven hereafter . 1. As by thy blessed Angels . Oh that we might do thy will , and no less thy will now , than they that hope to be like them hereafter . 2. As thy Saints . Who are Heavenly , even Heaven upon Earth . 3. As the inward Man. The Spirit which is from Heaven ; that professeth it self delighted in doing thy will : that complaineth that it is hindred from doing it . Oh that the old Adam made of the Earth had been so ready to do it ! In Earth ; in all the Earth : But especially in this part of the Earth where we live . We are Earth , and of the Earth , let thy will be done in us . As in Heaven ; not as much , or as well : Nor with equal proportion , but likeness : Nor in as great measure , but with like affectinn , willingly , readily , faithfully . Let us imitate , though we cannot equal . We beg thy grace to do thy will , as thy Angels and Saints do it . But because many things hinder us , we say with Saint Augustine , Give us power and ability to do thy commands , and then command us what thou pleasest . And if our condition in this life will not admit so much , yet Lord accept our desires , which cry to thee , Thy will be done . And if our desires be unperfect also , yet hear our cry in the Prophets words , Our souls have longed to desire thy Laws , and Commandements alwayes . Here we may consider , 1. First , The excellent order and method of this Prayer : For what ought a Son before all things , and with more fervency desire , than the Honour of his Father , the Prosperity of his Kingdom , and Obedience to his Will ? 2. And in the next place , what is more proper to Children , than to ask Bread of their Father ? or what more necessary for them ? And in this Petition we are 1. To depend wholly upon his Providence . 2. To acknowledge him the Giver of it only . 3. Lastly , We are Patiently to expect it from him . In it we consider also , 1. What he is to give , Bread. 2. What manner of Bread. Our Bread. Daily Bread. 3. To whom he is to give it . To us . 4. When to give it . To day . There is in us a double Nature or Substance , which requires two sorts of Bread. 1. The Soul hath her viands to be provided . The Bread of Angels . The Bread of Heaven , the Word , the Bread of Life , Christ Iesus in the Flesh. Lord give us of this Bread evermore . 2. The Body also craveth its sustenance , its Bread , that is , all the necessaries of this life . Our Belly is a troublesome Clyent , and except it be satisfied likewise , it draweth our minds from thee . Thou , O Father , hast promised to add all things , if we first seek thy Kingdom . Behold we have sought it , give us therefore Bread , either fine , middle sort , or course , which of them shall seem good to thee . And give us that which may feed , and not choak us , either with the care of them , or neglect of Thee . Give us frugal , sober Bread , not dainty fare , Bread necessary , not superfluous : For we are not to take thought for the flesh , to fulfill the lusts thereof . In this word Bread , are contained all things necessary , and conducing to the maintenance and preservation of our lives . As Breathing it self . Vescitur aura aetherea . Sleep , to refresh our weary bodies . Honest hearts , by which we get our maintenance , And a competency of estate , are all particulars of that which is contained in the word Bread. And with Bread , give us , O Lord , The Staff of Bread. Health of Body . Wholesome Air. Content of Mind . Convenient Dwelling . Peace in our Dayes , and the like . Ours , as proper to Children , by a double right , of Prayer , Labour . Yet so ours , as first Thine , Thine by gift , because thou wilt , not because thou art our Debtor . Ours for use . For neither Thou , nor thy Angels , need this Bread : But we , being of corporeal substance , need corporeal sustenance . We , being Travellers , need our Viands . For our necessity , not for superfluity ; which may profit the soul , not hurt the body ; which may nourish the soul , not destroy the body . If the LORD will be with me , and will keep me in the way that I shall go , and will give me Bread to eat , and Rayment to put on , so that I return in peace , then the Lord shall be my God. Two things have I required of thee , deny me not them before I dye ; Remove far from me vanity and lies ; Give me neither poverty , nor riches ; feed me with food convenient for me : Lest I be full , and deny thee , and say , who is the Lord ? Or lest I be poor , and steal , and take the Name of my God in vain . When we say Ours , we speak not as if it were due to us , but of thy bounty given to us , and gotten and acquired by our labour , according to thine institution . Ours by labour . For if we be droans , if unprofitable burthens to the Earth , it is not ours , it belongs to others . If it be gotten by fraud , violence , or constraint , it is not ours . It is surreptitious . And that Bread is full of gravel . Let us therefore follow our vocations , and not make thee associate in our sin , by requiring Bread , being our selves idle and sloathful , or fraudulent and deceitful . So ours , as if we have more than we need , and any thing remain more than is necessary for our estate and condition , we impart and communicate it to those which want . And if we shall with-hold that which is superfluous from the poor and needy , we shall be thieves of that which is our own . It is therefore ours , so , that it may be other mens , by and through our hands . Give it thou . Bless thou the labours of our hands : for there are which labour , and yet want . But when it comes of thy gift , a blessing come with it ; and without thy providence our labours are in vain , the rather , because we are too prone to sacrifice to our own nets , and ascribe the enjoying it to our own labours . Therefore open thou thy Barnes , open thou thy Treasury : For when thou openest thy hand , every thing is filled with thy good . Except thou give it , we shall have no benefit by it ; it will nourish no more than a stone . Give it thou , for on thee we depend , to day , and to morrow , and all our life . Give it thou , not retribute , or pay . It is no Debt . Bread , and all other thy blessings are Donatives . Give it Thou . Break it thou , and give it , let not us take it our selves . For if thou give it , thou wilt give it in time , place , and measure : whereas if we take it , we shall observe none of these rules , but take it to the destruction of our own souls and bodies . The Petitions run along still with the rule of Charity . For when we say , give us , we speak not thus , To me , and my family . This word [ us ] is more general : as well to our Brethren , the Sons of the same Father , who want Bread , as to me , and my family . That is , This day of our life , This time . We are not to petition for an Age , being but of a day , and a particle of a day . For being uncertain of our dayes , why should we beg bread for uncertain times ? For we are not assured of life for an age , a year , or a day . Our life is but a day , and a day is the resemblance of our life : Yet , Providence is not hereby forbidden , or that none should lay up with Ioseph , or the Ant : But he that provides not before-hand , is more foolish than an Ant , nay worse than an Infidel . We must gather up the fragments : and the things we gather , provide , and lay up , must be justly gotten . We must not put our confidence in them , and we must bestow , aud use them well . Give us , O Lord , Bread convenient and meet , to serve us to day , and to morrow also . This is all the fruit , to take away sin . This Petition tacitely implies an acknowledgement that we are sinners . And indeed we are all sinners . If we say we have no sin , we deceive our selves and the truth is not in us . And therefore it is most expedient to ask forgiveness . For although God by his Omniscience is not ignorant of our sins , yet it shews well in us , to ask forgiveness for them . This benefit accrues by confessing them , that God is prone to absolve us . If we confess our sins , God is faithful and just to forgive them . And this detriment befalls if we continue in them without attonement , that they make a separation between God and us . Our iniquities have separated between us our God : and our sins have hid his face from us , that he will not hear us . We have great need to beg forgiveness for them , for Our iniquities have withholden good things from us . And why ? God hath set our sins as a cloud , that our prayers ( for good things ) might not pass through . And we know ( saith Saint Iohn ) that God heareth not sinners , that are not reconciled to him by confession . As long as our sins stand up against us , and are not remitted , we cannot hope to receive any good at Gods hands . Therefore , O Lord , not only give , but forgive also , both the guilt and punishment of them . And in this thy Mercy is manifested , that thou givest to those , who after they have received , must ask forgiveness . Give unto us who are thine enemies , and when thou hast given , forgive us also . Forgive us , for we confess we need forgiveness : And we have thy promises , and practice of remission , to those which confess their sins . 1. He that covereth his sins , shall not prosper : but whosoever confesseth , and forsaketh them , shall have mercy . And it shall be , when he shall be guilty in any one of these things , that he shall confess that he hath sinned in that thing , &c. And the Priest shall make an attonement , &c. If they shall confess the iniquity of their Fathers , with their trespasses which they have trespassed against me , &c. Then will I remember my Covenant , &c. If we confess our sins , he is faithful and just to forgive us our sins . 2. Thy practice is seen in divers examples . Of David , by his own confession : I said I will confess my sins unto the Lord , and so thou forgavest the wickedness of my sin . By the mouth of Nathan . David said unto Nathan , I have sinned against the Lord. And Nathan said unto David , The Lord also hath put away thy sin . Of the Prodigal Son. Of the Publican . Of Mary Magdalen , and divers others . Yet thou hast not dealt so with the Angels that fell : Their sins are not , will not be forgiven : Ours may in thy good pleasure . We are unworthy . Let us not be unthankful . They be Debts which we owe , and pay not , but detain against the will of the Owner . We are Debtors to thy Commandements , being thy Creatures , and created to the keeping of them . As often then as we omit , and have undone those things which thou commandest us to do , and commit those things which thou forbiddest , we detain a Debt , and become Debtors or Trespassers . We see then that all men are sinners and debtors . That there are sins which deprive us not from the Sonship of God. That there is place and time for remission after Baptism . Now of our sins , some are committed Ignorantly , others Of knowledge . Unwillinlgy , others Willingly and greedily . Before our calling , others Being called . Against God , others Against our Neighbours and our selves . In heart , others In word and deed . By our selves alone , others With others either as authors or provokers . Of Commission , others Of Omission . Secretly , others Of which our heart reproveth us And in all these is the root of bitterness . Forgive them , O Lord , retain not the offence : exact not the puunishment due for them . Be reconciled to us , by laying aside thy just displeasure by receiving us to thy favour and grace . Connive at them while they are doing . Bring them not into question , call them not into examination , nor us to account for them being done . And the hand writing that is against us , Tear it . Hang it upon thy Sons Cross. Cast it behind thee . Drown it in the Sea. And as the morning Cloud , make it to vanish away , and come to nothing . Forgive them , because he that taught us thus to pray , ( our Surety ) hath paid , and discharged these Debts . Not only my trespasses , but the offences of my brethren . There is in this Petition a brotherly Charity also ; and as Christ transferred our sins upon himself , so charity takes our brothers sins to us , and makes us pray for them . And it is but Iustice also , to pray for the sins of others , in regard many offences are committed by them by our perswasion or example . Not only my trespasses , but the offences of mine enemies . As thou forgivest us , so forgive our enemies also . And this is the highest pitch of charity . Forgive , and it shall be forgiven to you , was thy Sons promise . Blessed be thy name for propounding so easie a condition to us . To forgive a mite , and be forgiven a talent . Oh happy exchange , to receive gold for dross ! a pearl for stubble ! Oh happy necessity , imposed on us thus to pray ! For a malevolent mind can neither be lifted to God , nor quietly and peaceably conversant with men . And while he makes us like himself by this condition , that is slow to wrath , and ready to forgive , he makes us also acceptable to himself , and substitutes us as it were in his own place , gives us power to forgive offences . Blessed therefore be Thou , O Lord , for dealing thus mercifully and wonderfully with us , in teaching us daily to pray thus , and daily to forgive , and to be forgiven . And that dost bind us by this condition of mutual forgiveness . For he that forgiveth not , prayeth against himself , and in effect thus prayeth , Lord forgive not me , for I do not forgive . If we perform not what we say we do , we shall never be forgiven . And it is but due on our parts to forgive others . For God hath already forgiven us for Christs sake : we promise then no more than we owe to him already . Grant us therefore grace , O Lord , to follow thy example , fully and freely to forgive the offence , and not to retain the punishment , or any malice to those , whom we seem to forgive . We petition well and rightly , let us do it effectually henceforth . That thou mayest not have cause to say , Ex ore tuo te judico . Thou hast not , nor shalt be forgiven . When we say [ as we ] we promise not a pari , but a simili ; not so much in quantity , but the like in quality . For we ( God help us miserable sinners ) forgive imperfectly , but God freely and absolutely . Neither do we say it , O Lord , as challenging , or meriting any forgiveness by our forgiving , but to shew our conformity to Thee in forgiving . We cannot better discover our selves to be thy Disciples , or Children , than by being pittiful , and ready to forgive and pass by offences . There are two sorts of Tentation , 1. Of Tryal . 2. Of Deceit , or Seducing . 1. That of Tryal is , when God doth any thing to prove the constancy and affection of his servants , and this is good . As were the tryals of Abraham , Iob , and his People . 2. That of Seducing , is , when we are tempted by the Devil , his Ministers , or our own Flesh , to forsake God , and his Commandements ; and this Tentation we pray against . For what benefit shall we reap by forgiving our old sins , if we contract new ? O Lord , not only be pleased to pardon that which is past , but prevent and keep us from committing the like . Let us not be encouraged to sin , because of thy bounty in blotting out our former offences : but rather to thankfulness , for thy mercy , and to care , that we offend no more . Deliver us from that which is past . Subvention . Keep us from that which is to come . Prevention . Lest we turn with the Dog to the vomit , or the washed Sow to the mire . It is enough that we have spent the time past in the works of the flesh . For the enemy is never readier or nearer to us , than when the house is swept clean . Therefore the danger being so near us , give us grace , O Lord , to be the more wary of him . Behold , O Lord , the roaring Lyon , seeking whom he may devour . He is at hand to ensnare us , either with his own malice , the delights of the world , or the pleasures of the flesh . If he cannot prevail by fair means , he endeavours by force to compel us ; If he cannot puff us up with delight , then he attempts to deject us with sorrow , if thou be from us . Wherefore , O Lord , forsake us not , and by forsaking us , lead us into tentation . For of our selves , without Thee , we have no power to resist him , nor hath he , without Thee , any power to tempt us . Let us not flee to the Enemy , O Lord , being overcome , either by his insulting over us : nor suffer us to descend to conditions of peace with him , to pacifie him with our yielding , hoping thereby to make him more mild , for that will not be . Let us rather look up to Thee , lest we yield to his violence , or give credit to his craft , presuming either upon our own strength , or destitute of thy help . Let us perceive his snares by thy light . Let us resist his assaults by thy strength and power . Let us neither do evil , or omit that which is good , by being tempted . Let no Tentation , but such as is common to Man , take hold on us . Let it be as Christs Vanne , winnowing that which is evil from us , and not the Devils Sieve , casting through it that which is good . Let us come out of Tentation , as purified silver , and not be burnt as dross . Give us a happy issue with our Tentations . Let it be to the tryal of our Faith , and the confusion of Satan . Lead us not further in , than thou wilt bring us out again . If in thy Iustice thou lead us in , yet in thy Mercy lead us out . Lead us not to leave us . Thou , O Lord , temptest no Man ; thou leadest none in , but those that first led in themselves , nor hardnest any , but those who first hardned themselves . Leave not , give us not over to Satan , nor our own wills . Let us not be rebellious , and provoke the Tempter ; nor love danger , lest we perish therein . It is a dangerous thing to be tempted , for the uncertainty of the victory . It is Presumption to desire it , but Humility to decline it . It is joyfully to be endured , but by no means to be desired . Lead us not , or rather bring us not in , do not necessitate us . There is difference between tempt , and lead into tentation . The first is Satans act , the other oft-times is Gods. GOD led Christ into the Wilderness , but he was tempted by the Devil . If it be thy pleasure to suffer us to be led in , yet bring us back , as thou didst our Saviour . The Tempter often assayles us , O Lord , do not thou deliver us into his power , to be sifted ; but if thou loosest his reins for a time , as thou didst sometimes in Iob's case , yet moderate the combat between us , we pray thee , and either lessen the tentation , as our strength abates ; or increase our strength , as the tentation grows strong , that we may have a joyfull issue from it . For if we neither overcome , nor ( being vanquished ) become more humble and cautious thereby , the tentation will be to our destruction , not to our tryal . Let it therefore be to our correction , not to our condemnation , we beseech thee . Not only Lead us not in : that is not sufficient , except thou deliver us also . If we cannot be free from tentation , yet deliver us from the evil of it . From tentation that is evil . All things are Evil which divert us from thee ; but especially that evil enemy of thine , and for thy sake our enemy ; for he is not our enemy , in respect of our selves : we are not of such strength , as that he should desire to oppose us ; but he is our enemy , because we are thy Children , and belong to thee . Deliver us , O Lord , from the evil of his bondage . Let GOD arise , and let his Enemies be scattered . Let not the Enemy be able to do us violence , nor the Son of wickedness hurt us . Deliver our Souls , O Lord , From the neithermost Hell. From the power of the Dog. From the Lyons mouth , and the horns of the Unicorns . Out of the mire , that we sink not : From the deep , and let not the pit shut her mouth upon us . And deliver us , not only from him , but from his malice also . From whatsoever poyson he hath breathed on the Creatures . From the enmity of the World. Take us not from the world , but deliver us from the evil of it . From whatsoever is evil in our flesh . Deliver us from our selves , as we are evil . Deliver us also , as from the evil of sin , so from the evil of punishment . From the evils and miseries of this life . Especially of the life to come . O Lord , we are oppressed , undertake for us . Lord , carest thou not that we perish . We are brought into bondage by sin , Captives to Satan , and lyable to thy wrath . We are not able to match with our enemies by our own strength . Assist us thou , and deliver us . Deliver us by thy Son , and we shall be free . He overcame the Devil , and the World. He overcame them in himself : Let him overcome them also in us . He overcame the Devil in himself , by breaking his head , dis-arming him , and diminishing his power . Let him overcome him in us , by giving us the Armour of the Spirit , and increasing our strength and grace . Deliver us from the evil of sin , that it have no dominion over us , à parte ante . Deliver us from the evil of sin , when it hath prevailed over us , à parte post . And that presently and speedily , if that it seem good to thee : But if not so soon as we desire , yet let thy deliverance come certainly . Lest the pit shut her mouth upon us . Deliver us from evil , especially from that evil , that carries with it a shew of good . When the Enemy pretends to condemn that which is evil , and to approve that which is good . From the Devil at Noon-day . From Satan transforming himself into an Angel of light . From pleasing Errors . From sins declining and bending to the right hand : savouring of politique wisdom . Deliver us , O Lords From rebellious hearts . From polluted lips . Throats like open Sepulchers . Tongues talking vanity . From evil and lustful eyes . From uncircumcised ears . Deaf like the Adder . From hands slow to good . From feet swift to evil . From a forehead of brass ; and a neck of Iron . From these , and all other evils , Deliver us , O Lord. Lord , be thou our help , for vain is the help of man. Deliver us so , that we may be freed , not only freed , but free . So free from sin , that we may be servants to righteousness , and so long servants to righteousness , that at length we may be adopted into Children , heirs and co-heirs with Christ. Thine is the Kingdom . The Kingdom is the Lords , saith David . Two thing are considerable in this Conclusion . 1. The Confirmation of our Faith , we believe that we are heard of GOD , who is able and willing to give what we desire . 2. The End whereto we ought to refer whatsoever we desire in our prayers , The Praise and Glory of GOD. Thou art a King , and wilt hear thy Subjects . Thou hast right and authority to bear rule ; and free command over thy creatures , the works of thy hands . By thee Kings rule , and unto thee must they surrender their Crowns . All Potentates are but subordinate to thee , thy Vicegerents . For though God was pleased to stile Nebuchadnezzar King of Kings , as having many petty Kings under him , yet is he himself , and he only , the King of Kings . For he ruleth over all , as well Kings as others . The Kingdoms of the world are become the Kingdoms of the Lord. Thou art the great King , as thou speakest thy self . Thou removest , and sertest up Kings . And thy Kingdom is not temporary or of short continuance , as other Kingdoms are : but it is an everlasting Kingdom . Thy Throne endureth for ever . The Lord is King for ever aud ever . Thou art the King eternal . Thou hast power and strength to manage this Kingdom . Thou art mightier than our adversaries . Who is able to resist thy power ? This power of thine hath been felt in all ages . Who can do like thee , or what God is like thee ? Thou rulest by thy power for ever . And this power is proper only to thee . Thou hast spoken it , and David hath heard it more than once , that power belongeth to God. And that no small power neither . Great is our Lord , and of great power . Saint Paul calls it , the exceeding greatness of his power . His mighty power . Moses in his Song calls it , glorious power . So Saint Paul. Therefore thou , and thou only canst give us what we ask . Great is the glory of the Lord. Glory and honour is in his presence . He hath set his glory above the Earth and Heavens also . He is rich in glory . He is the only King of glory . And therefore thou expectest of us , that we should give glory to thee . And , O Lord , our intent is to glorifie thee . We ask these things , as meaning and intending to use them to thy glory , and say with the Angels , and Quire of Heaven , Glory be to God in the highest . And with all the Creatures in Heaven , and Earth , and under the Earth , and such as are in the Sea. Blessing , honour , and glory , and power , be to him that sitteth on the Throne . And this Kingdom , Power , and Glory , endureth not for a season only , but for ever : there shall be no end of it . Thy Kingdom is everlasting , saith David . Thy Power everlastiug , say , and pray the Angels . Thy glory is ever also . Let us therefore say with those Heavenly people , Allelujah , Salvation , and Glory , and Honour , and Power , unto the Lord our God. Behold , O Father , we have ( according to thy Sons directions and form ) presumed to crave those things which we want . We have made our necessities known to thee . We stedfastly believe that thou art able to supply our wants . We desire of thee , that thou wouldst grant us those things which we have craved of thee . We look up to thee , we sigh and groan , and pray thee to confirm our votes and wishes with thy Seal , Amen , So be it . Grant us our Petitions for his sake , that sent us to thee , and that is a true and faithful witness , and in whom all thy Promises are Yea , and Amen . Honour him in us , who deserve of our selves ( without him ) no good , but much evil at thy hands . And say to our Petitions , Amen , So be it . O Almighty LORD , and our Heavenly Father , whose fatherly power and goodness is seen in the Creation , Preservation , and Governing of all things , and upon whom , as a Father , we wait and depend for all that is good : who art in all places by thy presence , but especially in Heaven by thy Excellency ; We thy poor Children , whom thou hast preferred before the rest of thy Creatures , do , from the bottom of our hearts , wish and desire , that thy Name may be Hallowed , glorified , and magnified , from the rising of the Sun , to the going down thereof , even through all parts of the World : And that it may the better spread from one Nation to another , give us grace ( who have received the Adoption of Children ) so to walk before thee in holiness and righteousness , that the Heathen , who have not known thy Name , seeing our good works , may glorifie thy Name , together with us . Thou seest , O Lord , that we have many Tyrants amongst us in this life ; as the Devil malicious and cruel ; the World vain and curious ; the Flesh frail and deceitful ; and our own Will vile and corrupt ; all which do impetuously tyrannize over us , and oppose themselves against thy Kingdom . Arise , therefore , O Lord , and suppress these Tyrants , and rule over thine and our Enemies by thy power , and in us by thy grace , that we may hereafter be Subjects in thy Kingdom of Glory . Let thy Kingdom come , and govern us by thy Providence , defend us by thy Might , lead us by thy Spirit , and teach us by thy Word , Drive far from us the Prince of this World , and do thou only Rule in us . Give us grace to follow the example of thy blessed Angels , and all other thy Creatures , who readily and joyfully do thy will. Let our wills follow thine in all things , and let nothing be displeasing to us , which thy Will hath decreed , either for our prosperity or adversity . Let us do nothing contrary to thy Will , but let the performance and execution of thy Will , be the whole scope and aim of our thoughts , words , and actions . And to this end , give unto us thy holy Spirit , which may direct our wills , enlighten our understandings , mollifie our hearts , and make them obedient to thy Will. We further cry unto thee , O Lord , ( who givest food to every living creature , and feedest the young Ravens that call upon thee ) and pray thee , that thou wouldst likewise give unto us this day our daily Bread. First , and above all , the Bread of Life , which may nourish us spiritually : and after that , Bread for our bodies , to sustain Nature . Give us , we beseech thee , all things necessary ( not superfluous ) for this life : and grant that we , using thy blessings as becometh us , may be strengthned and enabled to pass this life quietly and soberly , and at the end of these our dayes , by the merits and intercession of our Saviour Iesus Christ , obtain life eternal . And for as much , O Lord , as we know thou hearest not unrepentant sinners , and that our sins have ( long since ) prevented our prayers , and ascended into thy preiuce , to stop the current of thy mercies , and to call for vengeauce against us : O Lord , behold , that we earnestly repent us of them , and are heartly sorrowful for them . Wherefore we humbly pray thee , for thy great mercies to mankind , in thy Son Christ Iesus , that thou wouldst be pleased to be reconciled unto us , and to forgive us our Trespasses . Enter not into Iudgement with us , for if thou do , no man is able to abide the mildness of thy Iustice , much less the severity of it . Give us also grace to follow the example of our blessed Saviour , who forgave his Enemies , and prayed for them , that we may forgive them that trespass against us : Lest , when thou comest to Judgement , thou dealest as severely with us , as thou didst with him , who had much forgiven , and would not forgive a little . Thou knowest , O Father , how unapt we are of our selves to think a good thought , much less to resist so great Enemies , as are hourly ready to assail us . Suffer us not therefore to be tempted above our abilities ; neither ( by forsaking us , or with-drawing thy hand of protection from us ) Lead thou us into Tentation : but , Lord , so strengthen us , that ( although it be not good for us , to be altogether free from Tentation , yet ) by thy aid and grace , we may have a happy issue , and joyful deliverance from it : And as we have humbly prayed thee , not to lead us in : So we further desire thee to deliver us out of all evil . For as long as we remain in this flesh , we shall have contiuual strivings and wrestlings with divers evils , but especially with the evil Spirit , the Enemy of Mankind , who omitteth no opportunity to bring us into his bondage . But we are comforted , O Lord , with the assurance of thy mercy , which can effect and work more to our salvation , than his Malice to our destruction . Grant therefore , O Lord , that we may be delivered from all evil , and from all our Enemies spiritual and temporal , that so , we may serve thee ever hereafter , in holiness , and righteousness , all the dayes of our life . All these Blessings we have been the more confident to beg of thee , O Lord , because we know assuredly that thou art King of Kings , none hath absolute power within thy Dominions but thy self , and that thou hast power also without resistance , to maintain thy right , and defend thy Subjects , being able to give those things which are necessary for those who call upon thee faithfully . And we lastly pray thee , that seeing it will be for thy glory , to grant those things which we have desired that with the bestowing of them , thou wilt also give us thy grace , that we may use and employ them to that end for which thou gavest them , even thy Honour and Glory . That so being thy true servants here , we may be glorified with thee hereafter , who art Lord of all glory to all Eternity . Having thus discovered and laid open our necessities to thee , O Lord in that form and manner which thy Son directed us , we humbly pray thee , to say Amen to all our Petitions . In his Name , and for his merits sake , we pray thee , to grant them . For though we have no deserts to challenge them , yet his merits are numberless , by which we plead for them . And with this Sacrifice and Oblation , we are bold to come unto thee , not only craving pardon for our sins , but supply of our necessities . We come not to thee of our selves , presuming of any thing in us ; but we are sent by thy Son Iesus Christ , who hath commanded us , with confidence to press unto thy Throne , and in his Name to ask whatsoever we shall need , either for this life , or the life to come . And as he hath sent us , so hath he also put into our mouths , words meet for our request . O Lord , take notice of the stile , it is his own , and for his sake , say to what we have required , Amen . So be it . And thou , O blessed Saviour , God and Man , intercede ( we beseech thee ) for us : for thou only art our Advocate , Mediator , and Intercessor to the Father . Cover our imperfections and nakedness , with the robes of thy righteousness , and supply our poverty with the riches of thy merits : and cast nor those from thy favour and grace , whom by Nature , thou of thy goodness , hast vouchsafed to make thy Brethren . Who livest and reignest , with the Father , and Holy Spirit , now , and for ever , Amen . Petitions for Spiritual Graces . OH that my wayes were directed to keep thy Statutes , O LORD . Blessed is the man whom thou teachest out of thy Law. Open mine eyes , that I may see the wonderous things of thy Law. Teach me to do thy will , for thou and my GOD , let thy good Spirit lead me into the Land of Righteousness . Give me Grace , O LORD , To know , that in me , ( that is , in my flesh ) dwelleth no good thing . To abstain from fleshly lusts , which fight against the Soul. To keep in mind alwayes , Thou the World passeth away , and the desire thereof ; And that the benefit which a Man getteth by the World , is nothing but Destruction . Truly to say , I have remembred thy everlasting Iudgements , and my Son receiveth comfort thereby . O thou that givest Grace to the humble , give me Grace to be humble . Give me a good heart , which hearing thy Word , may keep it , and bring forth fruit with patience . O Lord , Let me find Grace in this eyes . Let me find a place and time of Repentance . Let me not receive thy Grace in vain . Let me not fail , or fall from it . But let me continue in it . And let me grow in it . To the end of my dayes . Give me , O Lord , the works of Repentance Carefulness , Give me , O Lord , the works of Repentance Defence , or clearing my self , Give me , O Lord , the works of Repentance Indignation , Give me , O Lord , the works of Repentance Fear , Give me , O Lord , the works of Repentance Vehement Desire , Give me , O Lord , the works of Repentance Zeal , Give me , O Lord , the works of Repentance Revenge . Give me Grace to think upon and do Whatsoever things are True , Give me Grace to think upon and do Venerable , Give me Grace to think upon and do Honest , Give me Grace to think upon and do Iust , Give me Grace to think upon and do Pure , Give me Grace to think upon and do Lovely , Give me Grace to think upon and do Of Good Report . Give unto me , O LORD , Humility of Heart , Give unto me , O LORD , Charity to my neighbour Give unto me , O LORD , Patience of Mind , Give unto me , O LORD , Temperance of Life , Give unto me , O LORD , Chastity of Body , Give unto me , O LORD , Contentedness of Mind , Give unto me , O LORD , Alacrity of Spirit . Give unto me , good Lord , Perfect knowledge of my Sins , Give unto me , good Lord , Hearty sorrow for them , Give unto me , good Lord , Perfect hatred against them , Give unto me , good Lord , Fervent love to all Goodness , Give unto me , good Lord , True obedience to thy Will. Give me Grace , O Lord , to adde To Faith , Vertue . Give me Grace , O Lord , to adde To Vertue , Knowledge . Give me Grace , O Lord , to adde To Knowledge , Temperance . Give me Grace , O Lord , to adde To Temperance , Patience . Give me Grace , O Lord , to adde To Patience , Godliness . Give me Grace , O Lord , to adde To Godliness , Brotherly Kindness . Give me Grace , O Lord , to adde To Brotherly Kindness , Charity . Give unto me , O Lord , The Fruits of the Spirit , Love , Give unto me , O Lord , The Fruits of the Spirit , Ioy , Give unto me , O Lord , The Fruits of the Spirit , Peace , Give unto me , O Lord , The Fruits of the Spirit , Long Suffering , Give unto me , O Lord , The Fruits of the Spirit , Gentleness , Give unto me , O Lord , The Fruits of the Spirit , Goodness , Give unto me , O Lord , The Fruits of the Spirit , Faith , Give unto me , O Lord , The Fruits of the Spririt , Meckness , Give unto me , O Lord , The Fruits of the Spirit , Temperance . Give unto me , good Lord , Contempt of the World. Give unto me , good Lord , Hatred of Sin. Give unto me , good Lord , Loathing of the flesh . Give unto me , good Lord , Desire of Heaven . Give unto me , ô Lord , A right Faith to live well . Give unto me , ô Lord , A sure Hope to persevere well . Give unto me , ô Lord , A perfect Humility to obey well . Give unto me , ô Lord , A true Charity never to be divided from thee . Give me grace , O Lord , to be content with that which is necessary . To despise that wich is superflous . Grant , O Lord , That I may so live , that I repent not to have lived . That I may so live , that no man may know I have lived amiss . That I may so live , that I may alwayes live . That dying I may live , and living I may dye , and say with a chearful Spirit , Lord , now leitest thou thy servant depart in peace . I desire to be dissolved , and to be with Christ. Amen . Prayers for Spiritual Graces . O Blessed Lord Jesus Christ , who art my only Tutor and Instructer ; and from whom I have learned whatsoever I know ; I beseech thee , that thou wouldst further teach me those things , whereof I am ignorant , and which are necessary for my Salvation ; that thou wouldst keep me in things which I have already learned , and rectifie me in those matters , wherein ( as a man ) I erre : Strengthen me , and make me firm , wherein soever I waver , and am doubtful ; and keep me from that which is erronious and hurtful . Above all things , O Saviour , strengthen my Faith , and give me grace daily to prosit in the knowledge and understanding of thy Holy Word , and so govern all my actions by thy Holy Spirit , that my life may be answerable to my knowledge ; and that I may shew the fruits of whatsoever I have learned , by my good and religious conversation . Give me a firm and assured hope in thee , and thy gracious promises , that in all my troubles and necessities , I may be evermore confident in thy mercy . Be unto me a strong Tower of defence , against mine Enemies ; that whether the World allure me , the Devil assail me , or the Flesh rebel , I may fly unto thee for refuge . And although thou presently put not forth thy hand to help me , but defer thy comfort , according to thy good pleasure ; yet keep me from doubting or despairing of thy aid , because thy promises are sure . Give me a fervent Love , and perfect Charity to my Neighbour ; that I may be as kind to him , and as careful of him , as of one who is a Member with me , of the same Body , whereof thou ( O sweet Saviour ) art the Head. Let my love to him be sincere and unfeigned , which may charitably relieve him in his wants , patiently bear with his infirmities ; and willingly forgive him all his trespasses against me . Create in me , I beseech thee , a pure , mild , peaceable , and humble heart , which may think harm to no man , nor recompense evil for evil , but good for injuries . Cleanse me from all unclean and earthly desires , and lift up my heart to thee , and Heavenly things : and so write thy Laws in it , that I may wholly bend my self to keep them , and please thee , persevering in the same to my lives end . Give me , O Lord , true compunction of heart , and so water it with the dew of thy Heavenly Grace , that I may , in the bitterness of my Soul , with abundance of tears , sighs , and groans , bewail and lament all my hainous and grievous transgressions against thee . Give me grace , O Lord , that I may not boast in any merits , or works of mine own , or have any confidence in them : but let me glory in this alone , that I am a Member of that Body of thine which was crucified for me , and did sufficiently satisfie for all the Sins of the World. If thou , O Lord , look , or expect any merits from me , behold I tender unto thee thine own merits , the merits of thy Death and Passion , which thou hast vouchsafed to make me partaker of ; by vertue whereof alone , I dare boldly appear before thy Tribunal . These merits I set between my sins , and thy Iustice , and otherwise , or in any other manner , I dare not , I will not contend with thee . O sweet Iesu , I desire thee to offer them to the Father , as a propitiatory Sacrifice , for all my great and grievous Offences ; that when my Soul shall depart from this Body , it may by the same be freed and delivered from all the judgements and punishments which are due unto it for sin , and be carried to that blessed place , where there is no sorrow , but endless felicity , where thou , together with the Father , and the blessed Spirit , livest and reignest for ever . Before Prayer . O Almighty and everliving GOD , Heavenly Father , to whom it is manifestly known , how inconstant , and wandring , the minds of men are , in any good actions , and how easily we suffer our selves to be carried away , from the contemplation of thee , by diversity of distractions , and unseasonable thoughts , which take hold of us , in the time of our Devotions and Prayers unto thee ; who also , by thine only begotten Son Christ Iesus , didst prescribe unto his Disciples a Form of Prayer to be offered up to thee , and hast derived the same from them to us . Behold me , most wretched sinner , wholly depraved and corrupt , intreating thee by the same Son , that for his sake thou wouldst infuse thy Holy Spirit into me , which may adopt me into the number of thine Elect : that it may teach me how I ought to pray , according to thy Holy Will ; that it may allay all troublesome and wandring thoughts in me , while I offer up my prayers and praises unto thee : Suffer me not to serve thee with my lips , and be absent in heart from thee : but create a right Spirit within me , that I being sensible of all thy graces and comforts , may with joyful and holy zeal , perform my duty to thee : that so , my prayers and desires may appear before thee , and in thy Sons Name , I may effectually be heard , and my petitions may be granted , to the glory and honour of thy most holy Name , and the endless comfort of mine own Soul , through the same our only Lord and Saviour Iesus Christ. Before a Sermon . O Most loving SAVIOUR , I most humbly intreat thee , that thou wouldst be pleased , at this time , to enlighten my understanding , and to open my inward ears , with the grace of thy Holy Spirit , that I may hear that sacred Word , with an humble heart , and rejoyce in it , in the obedience of the Spirit : That I may be fully instructed thereby , how to do good , and avoid evil ; and bring forth the fruit thereof in my life and conversation : That thy Honour and Glory may be thereby increased , the Devil and all other the Enemies of my Soul , may be vanquished , my Soul may be saved ; and at the last , I may appear with boldness before thy Tribunal , and receive the reward of a good and faithful servant , even his Masters joy , everlasting blessedness ; and that , by thy merits only , O blessed Saviour . Petitions for Temporal Blessings , in which we are to desire of God , THat he would be pleased to continue unto us , The blessing of a good King , just and religious . To give unto us , Magistrates and Iustices , upright and careful to see good Laws duly executed . Teachers , to direct us in the Truth . That he would bless us with Length and Goodness of Dayes . Health of Body . Contentedness of Mind . Competency of Estate . Food and Rayment . Conveniency of Dwelling . Wholesomeness of Air. Fruitfulness of Cartel . Fruitfulness of Soyl. That he would make us happy In Wedlock , In Children , In Faithful Friends , In Peaceable & loving Neighbours In Honest Servants , In Skilful Physicians . That he would preserve our Goods , Good Name , Our Senses and Understanding . That he would protect us , From Trouble , From Enemies , From Dangers , From Losses , From Sicknesses . That he would give Peace To all Nations , Peace To our Land , Peace In our private Dwellings Rules to be observed in the Morning . WHen thou awakest in the Morning , shut and close up the entrance to thy heart , from all unclean , prophane , and evil thoughts , and let the consideration of God , and goodness enter in . When thou art risen , and art ready , retire thy self to thy Closet , or other private place , and offer to God the first fruits of the Day ; and in praying to him , and praising him , remember , 1. To give him Thanks , for thy quiet rest received , for delivering thee from all dangers , ghostly and bodily , and for all other his benefits to thee . 2. Offer unto him thy self , and all things that thou dost possess ; and desire him , to dispose of thee and them according to his good pleasure . 3. Crave his Grace to guide thee , and to strengthen thee from , and against all Tentations , that so thou mayest do nothing the day following contrary to his will. 4. And Lastly , Beg of him , ( according to the Rules before prescribed ) all things needful for the Soul and Body . To which purpose pray as followeth . Morning Prayer . I Thank thee , O Heavenly Father , Lord of Heaven and Earth , for all thy Blessings , which I ( underservedly ) have received from thee ; that thou gavest a being from honest Parents , and in that part of the World , where thy Son Christ Iesus is purely professed ; that thou didst endue me with Reason and Understanding , and didst also give me perfect Members and Senses : that thou hast preserved me ever since my birth , vouchsafed me health and liberty , and a competency of means , to maintain me , and those whom thou hast placed under me : That thou hast Elected me in thy Love , Redeemed me by thy Son , Sanctified me by thy Spirit , and kept me this night past from all perils of Body and Soul , and given me a sweet and comfortable rest . O Lord , I commend into thy hands my Soul and Body , thoughts , words , and actions , and humbly beseech thee , that thou wouldst guide and order them all to thy honour and glory , and my endless and eternal happiness . Enlighten my mind , that ( the darkness and cloudy mists of mine offences being dispelled ) I may walk before thee , in my vocation , without offence , as in the day , clean , unspotted , and unblameable . Give unto me thy Holy Spirit , which may bridle my vain cogitations , and head-strong desires ; and order thou ( I beseech thee ) my words , and rectifie all my actions . O Lord , as thou hast of thy bounty raised up my Body from sleep , so stir up my drowzy Soul from the sleep of sin , and carnal security . Let my Body be ever assistant to my Soul , in all good actions in this life , that they may both be partakers of life everlasting . Thou , O Lord , hast promised ( to those which shall faithfully ask ) all things necessary for this life : give me , I beseech thee , ( if it seem good unto thee ) such a competent estate , as shall be expedient to support my life , in a civil , modest , and religious manner . Give unto me that which shall be convenient , but especially , O Lord , a heart and mind contented , with whatsoever thou shalt be pleased to allot unto me . Grant , O Lord , that in thy Name , I may cast forth my Net , into the Sea of this World , and diligently , carefully , and with an upright Conscience , follow that vocation in which thou hast placed me : that by thine aid and assistance , I may prosper , and have good success in all my affairs . Bless , O Lord , the Kings Majesty , govern his heart in thy fear , and guide his understanding , to do those things which shall be acceptable to thee , and profitable to his Kingdomes . Give him loving and loyal Subjects , and suppress his open and secret Enemies . And ( together with him ) bless his Queen , and Royal Issue , make her as the fruitful Vine on the House-top . Bless all the State Ecclesiastical and Civil , from the highest to the lowest . Comfort the comfortless and helpless . Bring all Travellers to their own beings in safety , and direct all upon the Seas to their safe Ports . Shew the light of thy Truth to those which wander out of the right way . Give to all sinnen true and hearty repentance , strengthen those which have begun well , and give thy assisting grace , that they may persevere in goodness . To all my Friends , Kindred , and Enemies , and to those which pray for me , give all thy good blessings : Keep us all , from all evil , and make us to continue in thy Service to our lives end ; and after the course of this miserable life ended , bring us to thine everlasting Kingdom , through Iesus Christ our Lord. Or thus . ALmighty and everlasting GOD , I praise and bless thee , from the bottom of my heart , that of thy infinite goodness , thou hast preserved me this night past , and hast ( with the impregnable defence of thy Providence ) defended me from the power and malice of the Devil , and kept me both in Soul and Body from all his devices and snares , and raised me from sleep , ( the image of death ) and not left me to be stifled in the darkness of my sins , but hast given me a longer space to repent me of them . I humbly intreat thee , that thou wouldst not withdraw thy hand of Protection from me , but take me into thy Tuition . Watch over me with the eyes of thy mercy , and direct me in the way of thy Commandements . Endue me with those graces of thy Holy Spirit , whereby I may pass this day , and the rest of my life , to the praise and glory of thy Name , the benefit of my Neighbour , and the salvation of my sinful Soul. Keep me , O Lord , from all sin , bridle and mortifie my flesh , that I offend not , nor fall into any transgressions , which may provoke thy wrath against me . Direct my Soul and Body , my words and actions , according to the rule of thy Will. Divert my heart from fastning too much upon transitory pleasures , and convert it to the delight of eternal joyes . And because I am not worthy , O Lord , that thou shouldst hear me , poor wretched sinner , for any worth in me ; behold I set before the merits of thy only Son , who is the propitiation for our sins : look upon him , and for his Righteousness , pardon the offences of me thy servant , and grant to me those things , by thy mercy , which by the strict Rule of thy justice are not due to me . Defend me , O Lord , from all mine Enemies . Arm me with thy Spiritual Weapons , put on me the Cloathing of Wisdom and Strength , the Brestplate of Righteousness , the Helmet of Salvation , the Shield of Faith , and the Sword of the Spirit , that in this earthly Pilgrimage , I may manfully oppose the Enemies of my Soul , the Concupiscence of the Flesh , the Tentations of the World , and Malice of the Devil , that so having finished valiently the course of this Terrestial Warfare , I may hereafter praise thee in thy Celestial Kingdom . And thou , O Lord , who givest food to every living Creature , and feedest the young Ravens which call upon thee , be merciful unto me , in the supply of those necessaries , which I daily want . Preserve me in health , give me food and raiment , and sufficient to maintain me in that course of life , to which it hath pleased thee to call me , that having sufficient in all things , I may abound in good work . And grant that I may lead a quiet life in all godly conversation ; That having and using thy blessings worthily , I may pass this life with joy and comfort , till it please thee to call me to a better . Give thy blessings to the Kings Majesty , the Queen , the Royal Issue , and the whole Estate of this Kingdom ; and grant , that we may all bend our thoughts and studies to please thee , that at the last , by the merits and intercession of Iesus Christ , we may be received to thy Heavenly Kingdom , Amen . Or thus . O Almighty Lord God , which day after day dost minister to sinful man infinite occasions , whereby we may be stirred up to praise thy holy Name , and art most plentiful in pitty , and favourable to those , which with pure hearts , and unfeigned faith call upon thee ; behold me , thy poor unworthy servant , with the eyes of compassion , that at this time am bold to offer up unto thee a Morning Sacrifice of praise and thanks for all thy blessings ? and amongst the rest , for that thou hast vouchsafed , after a sufficient and quiet sleep , to raise me safe from my bed again , which favour thou hast not afforded to many others , who in far greater measure have deserved it , than my self ; for which mercy of thine , I am not able ( through my insufficiency and weakness ) to give unto thee due praise and thanksgiving . I pray thee therefore , in thy dear Sons Name , ( in whom thou art well pleased ) to accept these poor and weak thanks ; and for his sake also to be further aiding and assisting unto me this day following , in whatsoever I shall take in hand . For thou knowest , O Lord , how feeble mans nature is , insomuch , that if he trust to his own strength , of necessity he must fall into many miseries , errors , and dangers . Have mercy therefore upon mine infirmities , and be propitions and helping to me , that by thy illumination , I may discern and perceive good from evil ; and by thy leading and direction , may follow the one , and avoid the other . Lord , so guide me with thy holy Spirit , that I may neither do , speak , nor think any thing this day contrary to thy holy Will. Behold , O Lord , I offer my self a living Sacrifice to thee ; and humbly pray thee to accept it . Good God , direct my Soul in the way of thy Commandements ; increase my Faith , strengthen my Hope , enlarge my Charity , and infuse all the good Graces of thy Holy Spirit into me . Give me grace , so to remember my sins , as that thou mayest forget them ; and so to forsake them , as that thou mayest forgive them . Instruct me in all goodness , and give me the grace of Perseverance , that I fly not back from any good courses in this life , but that I may go forward , and continue in them , to the end of my dayes . O Lord , who hast promised the necessaries of this life , to those which shall first seek thy Kingdom ; I humbly intreat thee , to give unto me this day , all things necessary for my sustentation ; as Food , Rayment , Health of Body , Ioy of Heart , Peace of Conscience , and a blessing to all my endeavours ; give me a mind contented with that which shall be sufficient , and not desirous of that which is superfluous ; that I may pass the rest of my dayes on earth religiously , honestly , and soberly , as becommeth thy servant , to thy honour and my endless comfort . Be gracious to the Kings most Excellent Majesty ; his Royal Queen , the Royal Issue , the whole Estate , Clergy , Nobility , Gentry , Mastistrates , and Commons ; give us all grace in our several places , to do our Duties , as in thy sight ; that at the last ( by the merits of Iesus Christ our Saviour ) we may receive the reward thereof in thy eternal Kingdom , where thou reignest , together with the same our Lord Iesus Christ , and the Holy Spirit , World without End. Morning Prayer for a Family . O Almighty Lord God , Heavenly Father , we give thee most humble and hearty thanks , in that thou hast not only of nothing created us after thine own Image , but also hast from time to time most graciously preserved us ; even to this present Morning , from all dangers and terrours , and hast given us this night past sweet sleep , and comfortable rest ; whereby we are refreshed and fitted to our bodily labour . We thank thee , O Lord , for all thy Spiritual Blessings , for our Regeneration , Iustification , Sanctification in some measure , and our Redemption by Iesus Christ. We praise thy Name , for thy bountiful supply of all things necessary for this life , as also for thy patient and long expectance of us in our Conversion . O Lord , we confess that we have been so far from the serious consideration of thy favours to us , and from rendering due thanks unto thee for them , that in stead thereof , we have grievously offended thy Majesty , with most abominable and vile sins , notwithstanding thou hast sought to reduce us to thy obedience , by the good motions of thy Holy Spirit . As often , O Lord , as we look about us , either with the eyes of our bodies or minds , so often do thy fatherly and innumerable benefits appear unto us . For all which , we tender again and again , from the bottom of our hearts , infinite thanks unto thee ; and humbly desire thee , for thy mercies sake in Christ Iesus , to pardon all our ingratitude and rebellions . Enlighten us , we pray thee , with thy holy Spirit , that we may see our imperfections ; kindle our zeal towards thee rule and govern our minds , wills , affections , and actions , that we may not offend thee any more . And give us Grace . that we may alwayes think , speak , and do , whatsoever shall be pleasing unto thee , and abstain from all things which shall displease or ofsend thee . It is more than enough , O Lord , that we have been hitherto so rebellious against thee : It is too much , that we have been so negligent to serve thee ; and it is worst of all , that we have been so ingrateful to thee for all thy blessings . Let all evil and wickedness now depart from us , and let new manners , new affections , and new hearts be renewed in us . We commit our selves , O Lord , wholly into thy protection , this day , and the rest of our lives ; and most humbly desire thee , of thy infinite goodness , that as now thou hast put good thoughts into us , thou wilt be pleased to perfect them in us : so that being led by thy Holy Spirit , we may do that which is acceptable to thee , and love , serve , honour , and praise thy holy Name all the dayes of our lives . And for a much , O Lord , as thou hast promised to those that love thee , all things necessary for this life , we call and cry to thee , O our Father , which art in Heaven , to Give us this day our daily bread , even whatsoever is needful and expedient for our sustentation . Give us , O Lord , sufficient for our maintenance , lest we take evil and indirect courses , or blaspheme , or murmur against thee : and not too much , lest we forget from whose hands we receive it . Give not only that which shall be necessary , but contented minds also with it , Bless , O Lord , the labour and work of our hands , bless us at home and abroad , and grant that every one of us may truly ( as in thy sight ) walk in our several vocations ; and diligently and carefully intend the same ; making a Conscience of all our wayes , that by thy gracious favour ; and our own endeavours , we may have prosperous success in all things that we shall undertake . Continue , O Lord , thy Gospel among us . Bless our gracious King , with the Queen , the Royal Issue , the Lady Elizabeth , with her Princely Off-spring ; the whole Land , and all sorts and conditions of people in it . Bless all that travel by Sea or Land , and take into thy protection all Orphans , Widows , and all that suffer wrong : Give health and strength to the sick and weak , and joy and comfort to the sorrowful and afflicted . Bless us , O Lord , with healthful and sound Bodies , keep our good Names unspotted , and unblemished . Bless the fruits of the Earth , and give us wholesome , peaceable , and seasonable times . These , and all other thy blessings , which thou knowest better to give , than we to ask , vouchsafe ( if it seem good to thy Majesty ) to give us , for the worthiness of thy Son Iesus Christ our Lord , in whose blessed Name , and absolute Prayer , we close up our imperfect Prayers , aud say as he hath taught us : Our Father , &c. Rules for Evening and Night . AS we usually twice a day at the least , take our bodily sustenance , so should we be no less careful for the refreshing our Souls ; but twice a day likewise ( Morning and Evening , if not oftner ) dispose our selves to Devotion and Prayer . When thou therefore retirest thy self , ( as in the Morning ) remember , 1. To give God thanks that he hath delivered thee from the dangers of the day past , prospered thee in thy affairs , and given thee necessaries for thy sustentation . 2. Examine thy Conscience narrowly , and consider wherein thou hast ( the day past ) offended God , either in thought , word , or deed : and having set thine Offences before thee , confess them to him , ( and in the bitterness of thy Soul ) repent thee , be sorry for them , and crave pardon for them , and desire his grace that thou offend no more in the like . 3. Pray to God to continue his care ever thee , the night following , and to defend thee from all perils and dangers . So that going to thy rest with these good action : and thoughts , thou shalt do like to those , which rake up Fire in the Embers over night , that they may the more readily find it in the Morning . In the Night . VVHen thou awakest in the Night , call upon God likewise , ( for the Night was not made wholly for sleep ) praise him , contemplate , and meditate upon his works . Sometimes weep for thy sins , according to the practice of DAVID . For as the nightly dew refresheth and tempereth the Earth ; so do our nightly tears asswage our Concupiscences . And sometimes rejoyce in the Lord , according to that of the Psalmist , for the great benefits thou hast received from him . By these means , keeping thy self to one holy Exercise or other , thou shalt be sure to avoid the Devils Tentations , whose chief time of setting upon us , fitteth best with his works , which are usually stiled , The works of darkness . Evening Prayer . The Lord hath granted his loving kindness in the ` Day , therefore in the Night will I sing of him , and make my Prayer to the God of my life . O Lord God , Father everlasting , I yield thee most humble and hearty thanks , that thou hast not only averted thy punishments from me , which my grievous sins have deserved ; but instead thereof , hast preserved me from all dangers , and supplyed me with all necessaries of this life . O Lord , I confess , that I have so highly offended thee this day , that all the punishments which may be inflicted upon vile and miserable sinners , are due to me . I confess , O Lord , that I have offended thy Majesty in — And not only these do I acknowledge , but all the rest , which I have committed from my infancy , to this present hour , wittingly , or ignorantly , in thought , word , or deed , against Thee , my Neighbour , and my Self . O Lord , I confess my weakness , I do not that which I should , and would do : but that which I should not , and am unwilling to do , I do : Not regarding or fearing thy incomprehensible Glory ; venerable Presence , terrible Power , exquisite Iustice , nor thy Goodness unspeakable ; for which , if thou shouldest enter into judgement , what would become of me ? But , O Lord , for as much as thou art a Father of mercies , and dost not desire the death of a sinner , if he return unto thee by unfeigned repentance : I most humbly ( in the Name and Mediation of our blessed Saviour Christ Iesus ) crave pardon for them . Lord I repent , help my impenitency , and hear my request . Be merciful to me a sinner , and pardon all my offences , whereof thou , O Lord , knowest me to be guilty . And I beseech thee , O Lord , for the time to come , to mollifie my heart , water it with the dew of thy Heavenly Grace , that I may not alwayes bring forth thornes and weeds fit for nothing but the fire . Convert me , O Lord , and I shall be converted ; open my eyes , direct my heart and wayes : Draw me after thee , and being converted , suffer me not to return again with the Dog to his vomit . And forasmuch , O Lord , as thou hast appointed the Night to refresh our bodies , I humbly pray thee , to defend me ( as well sleeping as waking ) from the snares of the Devil . O Lord , into thy hands I commend my Spirit , which thou hast redeemed ( by thy precious death and passion . ) Suffer it not to sleep in sin , and in it lye languishing unto death , and so be buried in the grave of thy judgements : but watch over it , I beseech thee , and defend it under the shadow of thy wings . Let me not be oppressed with unnecessary sleep , but raise me in due time to thy Service and Praise . Thou knowest , O Lord , that of my self I have no strength waking , much less when I sleep : I humbly therefore pray thee , to defend my Soul , Body , Goods , ( and all things which thou hast bestowed upon me ) this Night , from all evil and damage ; and so dispose of me , that I be not troubled with any terrours , terrified with any vain phantasies , weakned by any sickness , or impoverished with any casualties or crosses . Keep me , O Lord , from all evil dreams , and unclean thoughts , and compass me with a wall of thy mercies , that the Tempter approach not to my Bed : so that being preserved by thy protection , and refreshed with comfortable rest , I may arise , and offer unto thee my daily bounden duty and service , even praise and thanks to thy most holy Name . Or thus . O Blessed Lord Iesus Christ , to whose inexhaustible bounty we owe all honour and praise , I give thee all possible thanks , that thou hast vouchsafed to keep me this day from all evil , so that none of thy fearful judgements ( to which I was justly lyable ) have fallen upon me ; but of thy unspeakable mercy , thou hast preserved me from them , and hast also liberally , and with a bountiful hand , supplyed me with the necessaries of this life , notwithstanding my great and manifold sins committed against thee . O Lord , I confess , that I have wasted the time ( which thou hast given me for repentance ) altogether idlely , vainly , and unprofitably , not so much as considering , or taking notice , that this day might have been the last of my life , but have added and heaped up sin upon sin , in thy All-seeing sight , as if I had stood in no fear of thee at all , daily renewing ( as much as in me lay ) thy torments and passions : for which I have deserved , that the Earth should open unto me , and Hell devour me : which , that it is not come to pass , I ascribe ( with all thankful acknowledgement ) to thy infinite mercy and goodness . O Lord , I acknowledge , that it is of thy goodness alone , that I am thus preserved from all thy judgements , seeing that many calamities have befallen divers others , who have less deserved them than my self . That some have therefore perished by water , some by fire , some by sword , others by sudden and violent death , and that I live : That some have been taken blind , some lame , some distracted in their senses : That others have sustained much damage in their worldly estate , and I have escaped , and not been punished in any of these kinds ; To what shall I ascribe and attribute the cause ? surely to thy mercy alone , for which I cannot give unto thee sufficient thanks . But , O sweet Saviour , as thy mercy exceedeth , so do our necessities increase ; thou canst not want matter for thy mercy to work upon , by reason of our inabilities to help our selves : Wherefore , I further pray thee , that this night following may be also safe and prosperous unto me , that by a sweet sleep , and comfortable refreshing , I may be fitted , when I awake , to serve thee with a thankful & chearful heart . And because , O Lord , that this life hath not one certain hour , I beseech thee to Enlighten mine eyes , that I sleep not in death , and grant , that after I have rested quietly , I may , by thy grace and mercy , arise to serve thee in singleness of heart . Lighten ( O Saviour ) my darkness , and mercifully keep me from all dangers of this night . Save me waking , and keep me sleeping , that I may watch in thee , and rest in peace . There is nothing that more resembleth our Life , than the Day ; nor the Grave , than our Beds : O Lord , therefore , when I am laid down , and by sleep made unable to help my self , being like unto a dead man , defend me then , by thy power , from the crafts and assaults of the Enemy , that he do me no harm ; so that ( though my Body sleep ) my Soul may watch unto thee , and contemplate of the life to come . And grant , that having passed the night quietly , I may arise as well from the sleep of sin , as from my natural sleep ; and with all alacrity pass the day following in thy service ; and in the end of my pilgrimage ( by thy merits ) receive the Crown , which thou hast promised to those that love thee , in that day which no night shall follow , and in that Heavenly Kingdom where thou reignest , together with the Father , and the blessed Spirit , world without end . Evening Prayer . LEt my prayer , O Lord , be set forth in thy sight , as the Incense , and let the lifting up of my hands , be an Evening Sacrifice . In the Evening , Morning , and at Noon-day , will I pray , and that instantly , and thou Lord shalt hear my prayer . Blessed be thou , O Lord , Who hast preserved me from the Arrow that flyeth by day , and from the Sickness that destroyeth in the noon-day . Who hast not cut off my life like a Weaver ; nor made an end of me . O Lord , I confess , that as my dayes have increased , so hath my sin multiplied . The just man falleth seven times a day : But I miserable sinner , seventy times seven times . But I return to thee , O Lord , and repent : Let not the Sun go down in thy wrath . O Lord , whatsoever good I have done this day , I acknowledge , that thou hast wrought it in me , and desire thee graciously to accept of me for it , as thy Instrument only . O Lord , whatsoever evil I have committed this day , I confess it to be the work of mine own hands , and heartily pray thee to pardon it . O Lord , which givest the sleep of health to them that love , and causest those that fear thee , to sleep confidently , Lighten mine eyes , that I sleep not in death . Keep me from the terrours of the night , aud from the works of darkness . Lord , though I sleep , yet let my heart watch to thee ; and when I wake , let me be present before thee , let my thoughts ascend to thee . Grant , that I may alwayes remember , that the night is no night with thee , and that darkness and light are to thee alike . Grant , that I may alwayes meditate upon the long and last sleep , the sleep of Death , the Bed of my Grave , and the Covering of Worms and Dust. Let my sleep be a cessation from sin , and let me not in my sleep do , or think any thing , that may offend thee , or defile my self . And grant , that after the sleep shall depart from mine eyes , I may remember thee , search my reines , and try my heart . O Lord , I commend my self , and all that ( of thy bounty ) is mine , to thee . In thee I put all my trust and confidence . Thou seest in what dangers we are , what snares the Devil layeth for us : I humbly therefore pray thee , to defend me from him . And grant me so to order and end my life , that I may sleep in peace , and take my rest with thee , for the merits of Iesus Christ , &c. I will lay me down in peace , and take my rest , for it is thou Lord only that makest me dwell in safety . Evening Prayer for a Family . O Almighty and everlasting God , who hast appointed all times and seasons to succeed in their due course ; and hast ordained the day for the works of the day , and bodily labour ; and the night to take our quiet rest & refreshing : by whose providence and mercy , we have been preserved this day from all dangers , & have been furnished with all things necessary for this life : we humbly pray and beseech thee , that now , in this time of night and darkness ( wherein we poor and miserable sinners stand in most need of thy help and aid ) thou wouldst be pleased , to keep us from all dangers ; spiritual and temporal . O Lord , we confess , that we have not deserved the least of thy favours ; nay , if thou shouldst with strict eye examine our actions , how we have spent this day , and the rest of our dayes past , we should not be able to stand in thy sight , much less beg any further blessings of thee . For ( notwithstanding thy manifold and daily favours ) we have in all things been rebellious and repugnant to thy blessed Will ; and obedient and conformable to the command of our Enemies ; the Flesh , the World , and the Devil : Insomuch , as we have lost our liberties , and are become servants and slaves unto them . For we have wholly given ourselves to serve the pleasures of the Flesh , in Concupiscences and other carnal Acts : We have hearkned too much to the delights of the World , in covetous desiring that which is not our own , in abusing the Creatures thereof , which were created for our necessary use , and not for our wanton and insatiable desires : And we are become the servants of Satan , in not opposing and resisting his unclean and wicked Tentations . Our sins are infinite , and our iniquities are numberless , so that we cannot , nor are any way able to recount them unto thee . We have fled from thee , seeking us : neglected thee , loving us : stopped our ears to thee , speaking to us : turned our backs to thee , reaching thy hand to us : forgotten thee , doing good to us : and despised thee , correcting us . Yet , O Lord , we humbly intreat thee , to shew thy accustomed mercy to us , poor and miserable sinners , who in grief and anguish of soul , confess these our offences , and earnestly and bitterly bewail them . Look upon us with the eyes of compassion , not for any thing in us , but for the love and respect which thou bearest to thy Son CHRIST JESUS , in whom we verily believe , that thou art fully reconciled unto us , Take away our sins , and the punishment due unto us for them . Let thy wrath be turned from us , and destroy us not together with our manifold transgressions . Lord , thou seest our wickedness , and withall , how , and in whose name , we crave thy mercy . Turn thee , O Lord , from thine anger , which thou mightest justly pour upon us , and be gracious unto us , according to thy wonted goodness , who abhorrest nothing which thou hast made : Create also , we beseech thee , in us , new hearts , hearts fit to serve thee , and write thy Law in them , with the finger of thy Holy Spirit , that all our desires and actions may be conformable to thy blessed Will. And now again , O Lord , we desire thy Majesty , to take our Souls and Bodies into thy protection this night following : Suffer us not to sleep in sin , but watch over us , and defend us under the shaddow of thy wings : Let not our sleep be excessive or immoderate , but raise us again in due time , that after a quiet and moderate sleep , we may arise to serve and praise thee joyfully , begin and perfect our works justly : labour in our vocations truly ; and seek thy Kingdom earnestly : that at the last , by thee , with thee , and in thee , we may come unto the same Kingdom , by the merits of our Saviour JESUS CHRIST , in whose Name and Prayer we are bold to call further upon thee , saying , Our Father , &c. Prayers upon the Life and Death of our Saviour Iesus Christ. O Sweet SAVIOUR , Who for the love of Mankind , didst vouchsafe to descend from thy Royal Throne , from the bosom of thy Father , into this vale of misery , and to take on thee the form of a sinner , even humane flesh , in the sanctified womb of the most chast and pure Virgin , and be born without impeachment to her Virginity ; Be pleased of thy great clemency , to make my heart thy habitation , adorn it to that end with all Spiritual Graces , and be daily born in me , by renewing in my Soul a fervent love to thee , and Be merciful to me . O Blessed Lord , Who being God Almighty , didst not disdain at thy Birth , to be wrapped in swadling clouts , and to be laid in a Manger . Grant , that I may be ever in thy fight a little Infant , in Humility and Lowliness of Spirit : take from me all ambitious Thoughts , and Be merciful to me . O Gracious Lord , Who at thy Birth wouldst be received into this World with the joyful Hymns of blessed Angels , and be found to the great delight and admiration of poor Shepheards ; Give thy Grace unto me thy poor unworthy servant , continually to persevere in thy praises : to seek thee with the Shepheards affection , by seeking , to find thee ; and finding thee , alwayes to retain and enjoy thee , and Be merciful to me . O Sweet Jesu , Who wert pleased upon the eight day to be circumcised , and in that most tender age of thine , didst begin to shed thy blood , meerly for the love of me and mankind . Cut off , I intreat thee , all superfluities from my Soul , and take from me all evil thoughts , words , and works , and Be merciful to me . O Blessed Christ , Who ( to the unspeakable comfort of me , and all thine Elect ) wouldst be called by the saving Name of Iesus ; Grant , that the memory of this Name may ever cause a reverend respect in me toward thee , and that by it I may be preserved all my life , and at the hour of death , and Be merciful to me . O Loving Lord God , Who wouldst be found in the Wise men which sought thee , with Faith and Devotion ; and who ) having found thee ) fell before thee with Oblations of Gold , Frankincense , and Myrrhe ; Be pleased , I beseech thee , that I may find thee in Spirit , and worship thee in Spirit and Truth : Offering unto thee the Gold of bright shining Charity , the Incense of pure Devotion , and the Myrrhe of perfect Mortification , and Be merciful to me . O Blessed Saviour , Who to leave Mankind an example of Obedience and Humility , wouldst become subject to the Law , and be brought to the Temple , and there have offered for thee the Oblations of the Poor , and not the rich ; Give me the Grace of Obedience , to subject my self willingly to my Governours : Suffer not the least thought of pride to reign in me , but quench in me all haughtiness of Spirit , with inordinate love , and conceit of my self , and Be merciful to me . O Gracious Lord , Who whilst thou wert yet young and tender , wert contentted to suffer persecution , and flee with thy blessed Mother into AEgypt ; Grant me such ability by thy grace , whereby I may not only suffer persecution and affliction when it shall please thee , but also persecute and punish all wickedness within my self before it grow too strong for me , and Be merciful to me . O Blessed Jesu , Who being sought for by thy blessed Mother three dayes , wouldst be found of her in the Temple ; Suffer me never to be severed from thee , give me such a devotion toward thee , that I may never be weary in serving thee , nor satisfied with praising thee , either in Church , or private Closet , and Be merciful to me . O Loving Lord , Who wouldst enter the River Jordan , and there be Baptized by thy Fore-runner John the Baptist ; Be pleased , that I may be purified in this life by thy merits , and thereby washed from all my sins , and Be merciful to me . O Gracious Saviour , who didst continue fasting and praying forty dayes and nights together in the Desert , and after divers Tentations , didst overcome Satan ; Grant , that I may chastise my flesh , and exercise my self in Fasting , Watching , Prayer , and other Spiritual Excercises , and subdue all evil Affections , which rebel against the Spirit , and Be merciful to me . O Blessed Redeemer , Who for my sake didst subject thy self to many Sorrows and Necessities , to Heat , Cold , Hunger , Thirst , Weariness , Sweat , Iourneys , Persecutions , and Tribulations ; Strengthen me with the aid of thy Holy Spirit , that I may willingly bear all Adversities , as coming from thy hand , and Be merciful to me . O Blessed Lord , Who , while thou wert upon Earth , didst vouchsafe to comfort the Sons of Men , and heal their Infirmities ; Replenish my heart with all pious Affection , that I may account the miseries of others as mine own , and supply their necessities in whatsoever I may , according to my ability , and Be merciful to me . O Gracious Lord , Who , for thy love to Mankind , didst eudure infinite Miseries , Injuries , Calumnies , Blasphemies , and Revilings , even of those to whom thou hast done much good ; Create in me a heart pure and innocent , which may forgive mine Enemies , and love them , rendring good for evil , whereby I may shew my self a true follower of thy perfect Charity and Patience , and Be merciful to me . O Merciful Saviour , Who , to abrogate the Ceremonial Law , didst eat the Paschal Lamb with thy Disciples , and giving them an example of Humility , upon thy knees didst wash their feet ; Grant , that this example may take deep impression in me ; give me perfect Humility , true Obedience , and fervent Love , whereby I may love thee sincerely , and all others unseignedly , and Be merciful to me . O Blessed Lord , Who , of thy great love , didst institute the blessed Sacrament of thy Body and Blood , whereby thou mightest continue with us to the end of the World ; Stir up in me an earnest desire and longing after this holy Sacrament , and grant , that I may ever receive it with a chast love , deep affection , and a pure heart , and Be merciful to me . O Loving Lord , Who , when thou wert to leave this World , didst comfort thy Disciples , and with ardent and affectionate prayer didst commend them to the Father , thereby shewing what love thou didst bear to them , and all others who should believe in thee ; Make my heart sensible of this love , and raise in me an earnest affection to thee , that I may be wholly transformed into the love of thee , and Be merciful to me . O Merciful Saviour , Who praying in the Garden , didst wholly resign thy self to thy Fathers good pleasure , desiring , that not thy will , but his should be wholly done ; Give me grace , that in all adversity and tribulation I may flee to thee by prayer , and ever commit my self to thy providence and good pleasure , and Be merciful to me . O Sweet Jesu , Who didst suffer thy self to be taken and bound as a Malefactor , neither didst lamont nor murmur whilst thou wert shamefully entreated by thy Enemies , Give me strength , after thine example , willingly and patiently to endure all adversity and tribulation , which shall at any time befall me , and Be merciful unto me . O Blessed Saviour , Who wouldst be forsaken of thine own Disciples in the midst of thy troubles and afflictions ; Pardon me , thy fugitive servant , and receive me into thy favour : Suffer me not to wander from thee any more , But give me such constancy and perseverance , that I may continue in thy service to the end of my dayes , and Be merciful to me . O Merciful Jesu , Who , standing in the presence of the High Priest , didst patiently endure a cruel blow ; Mortifie in me all angry affections , that I be not disquieted when I am injured , nor think of revenge , but for thy sake may bear all things patiently , rendring good for evil , and Be merciful to me . O Gracious Redeemer , Who in the night of thy Passion , wouldst be mocked , derided , and many wayes be despightfully handled ; Help mine infirmities , lend me aid , that I faint not under Tentations or Tribulations , but give me grace to be thankful to thee for them , and Be merciful to me . O Blessed Lord , Who wouldst not reply to the unjust Accusations of thine Enemies , but mildly with a deaf ear wouldst let them pass ; Grant , that no Slanders may move me to impatience , but that by thine example I may patiently overcome all that any way defame or injure me , and Be merciful to me . O Loving Saviour , Who being denied by thy Apostle St. Peter , didst look on him with the eye of compassion , and cause him to bewail his offence with bitter tears ; Look also on me miserable sinner , with the same gracious and moving aspect , that I may wash away my sins with the tears of repentance , and never deny thee my Lord and Saviour by word or deed , and Be merciful to me . O Sweet Jesu , Who being stripped , wouldst be bound to a Pillar , and scourged , whereby thy blessed body was torn and wounded ; Heal my wounds by thy stripes , take all evil thoughts from me , and grant me patience to endure the stroakes of thy Fatherly Visitation , and Be merciful to me . O Gracious Lord , Who , after so many wounds received , and so much precious blood shed , wert mooked , and crowned with a Crown of thorns ; Grant , that the remembrance , thereof may be imprinted in my heart , and that I may love thee for thy exceeding Charity , and wholly think of thee , wholly contemplate on thy bitter pains , and Be merciful to me . O Bountiful Jesu , Who wert pleased with great pain , labour , and weariness , to carry thine own Cross to Mount Calvary , and there to comfort the lamenting Women , exhorting them to weep not for thee , but themselves , and Children ; Give me grace , with a chearful mind , to bear any cross thou shalt lay upon me , and to bewail with tears my sinful life past , and Be merciful to me . O Merciful Redeemer , Who didst suffer thy sacred hands and feet to be pierced with nails , and fastned to the Cross , and there didst with great effusion of blood suffer unexpressable torments ; Grant , that I may alwayes with a saithful and thankful heart ; bear in mind thy exceeding great love , who wouldst endure so great and grievous things for me . Purge and wash my Soul with those streams of thy most precious blood , from all uncleanness , and offer them to the Father for a full and plenary satisfaction of all my transgressions , and Be merciful to me . O Blessed Lord , Who , in thy bitter pains , didst intercede with the Father for thine Enemies which crucified thee ; saying , Father forgive them , for they know not what they do ; Give me grace , that , according to thy Precept and Practice , I may love mine Ememies , pray for them , and do good to those which do evil unto me , and Be merciful to me . O Gracious Lord , Who , being crucified between two Thieves , didst promise to the one of them , confessing thee the fruition of Paradise ; Look upon me with the eyes of pitty , wherewith thou beheldest that good Thief , and grant , I may live so , that at the end of my dayes , I may be found worthy to hear that joyful speech , This day thou shalt be with me in Paradise , and Be merciful to me . O Sweet Jesu , Who , for the grievousness of torments , and exceeding loss of blood , didst faint , and cry , I thirst ; and wert pleased to drink Gall and Vinegar ; Let the remembrance of this CuP extinguish in me all inordinate riot and excess . Give me the Vertue of Sobriety , that all inordinate passions being quenched in me , I may wholly thirst after thee , and Be merciful to me . O Loving Lord , Who , when thou wert so pleased , didst call for death , and bending thy head , didst commend thy Spirit into the hands of thy Father ; Grant , that the uncertainty of my death may be ever in my thoughts , and that I may be ever willing and ready to leave this transitory life when it shall seem good to thee , to whose blessed protection I commend my Soul , praying thee to Be merciful to me . O Blessed Saviour , Who , with great sorrow of thy friends , wert taken down from the Cross , & laid in the Sepulcher , Bury with thee all my evil desires , that I may seem dead to those things which displease thee , and be wholly delighted in thee my Redeemer , and Be merciful to me . O Glorious Lord , Who , after three dayes , having overcome and triumphed over Death and Satan , didst rise again out of the Grave , and visit thy Disciples and Friends ; Revive me from the death of sin , cause me to walk in newness of life , and to seek after Heavenly things , that when thou comest again , I may appear with thee in Glory , and Be merciful to me . O Merciful Saviour , Who , forty dayes after thy Resurrectiou , didst gloriously and triumphantly ascend into Heaven , in the sight of thy Disciples ; Let it please thy goodness , to infuse a longing desire and love of thee into my Soul , that it may be elevated in affection to thee , and seek those things which are above , and Be merciful to me . O Gracious Lord , Who ( according to thy Promise before thy Ascension ) didst send thy Spirit upon thy Disciples , and other thy Elect Servants ; Purifie ( I beseech thee ) my heart , that the same Spirit finding my Soul pure and clean , may make his abode in it , and adorn it with his manifold graces , and Be merciful to me . O Blessed Saviour , Who , when thou shalt at the last day come to judge the quick and dead , wilt render to every one according to his works , either reward , or punishment ; Give me grace , so to pass this Earthly Pilgrimage , according to thy Holy Will , that at that Day I may be ( through thy merits ) thought worthy to be received into thy Heavenly Mansion , there to praise and bless thee with the Holy Company of blessed Saints and Angels for evermore , and Be merciful to me . Amen . Prayers for several Persons . For a Married Man. O Gracious Father , Maker and Preserver of Heaven and Earth , who in the beginning didst institute Matrimony , foretelling the mystical union of the Church , with our Saviour Christ : Who also , in the time of his being upon Earth , did honour Marriage with his first Miracle : And hast appointed it also for a means whereby Mankind is propagated , for a remedy to avoid unlawful Lust , and for the mutual Comfort and Consolation of thy Children : I humbly intreat thee , to give me the assistance of thy Divine Grace , that I may live according to thy Commandements , with my Wife , whom thou hast given for my help and comfort , in this World. Mortifie in me all unclean , dishonest , and fleshly Lusts , let not the heat of unlawful Concupiscence take hold of me , but make me to be fully pleased , and satisfied with her love , and to love her , as Christ loved his Church , to cherish and comfort her as mine own body , and to have as great a care of her health , as of mine own . Grant , that we may live in peace , without debate ; in unity , without discord ; like the members of one body , equally desirous to praise thy holy Name . And as thou hast ( O Lord ) bestowed many Children upon us , give us discreet hearts , and understanding minds , to bring them up in thy Faith and Fear , in a religious , honest , and civil manner . Give them obedient hearts to thee , and to thy Commandements , and to all that thou requirest of them , to be performed in duty , towards us their Parents : Keep them from those which are ready to seduce them , and so lead them in thy Faith , Fear , and Knowledge , that they prove not a curse , but a blessing unto us ; and thereby attain to that blessing which thou hast promised to those which honour and obey their Parents . Grant likewise , O Lord , that I may guide and instruct the Family which is under me , in thy fear , and in honest and careful manner provide as well for their bodies , as their souls . And give them the like Grace . O Lord , to perform their duties , in fear and obedience , not as eye-servers , but in simplicity of heart , as in thy sight . And give us ( O Lord ) a competency of Estate , to maintain our Selves , Children , and Family , according to that Rank or Calling , wherein thou of thy goodness hast placed us , without excess , riot , or vain-glory ; and in singleness and pureness of heart , with all humility , relying upon thy blessed will , who knowest better than we our selves what is needful for us . To thee be all Honour and Glory , now , and for ever . For a Married Woman . O Merciful and Loving Lord God , who in the beginning , for the propagation of Mankind , didst take Eve out of the side of Adam , and gave her to him as an helper . I give thee humble thanks , that thou hast vouchsafed to call me to the honourable estate of Matrimony . Give me grace , O Lord , that I may lead a life worthy thereof , that I may love my Husband : with a pure and chast love , acknowledge him for my Head , and truly reverence and obey him , in all good things ; that thereby I may please him , and live quietly with him . Grant , that I be not carried away with the vain fashions of this World , but may put on such habits as shall be agreeable and suitable with the estate of my Husband , and may become a modest Woman to wear . Help me , O Lord , that I may , under him , prudently , and discreetly guide , and govern his Houshold and Family ; and carefully look that nothing be either carelesly lost , or wickedly committed in my House . Fit me with those good Graces , which the Wise Man described in a Good Woman ; and Saint Peter , in Holy and Sanctified Matrons . Give me such care concerning the Education of my Children , as belongeth to my part , that I may live , to see them prosper in this life , and afterwards we may all be received to thy Eternal Kingdom , through Iesus Christ , &c. For a Child . O Almighty Lord God , to whom the Obedience of Children to their Parents is most acceptable , and all Disobedience most displeasing ; who hast promised a Blessing to the Dutiful , and threatned a Curse to the Disobedient Children . I beseech thee , to put away from me the detestable Sin of Disobedience , and Rebellion against my Parents ; and give me grace to observe them with all kind of Duty : to obey them in all their just Commands : and to be ayding and helpful to them at all time of their need . Give me grace ; to bear all their reproofs and errours patiently , and not to grieve them , by stubborn and evil courses . Let me not be so far deprived of thy Grace , that I scoff or deride them , though by age , or infirmity , they shall fail in their Iudgement or Reason : but cause me to supply their wants , lest that I having plenty , and ( they being in any need or distress ) I not supplying it , or not succouring them , their lives , to whom I owe mine , may be in danger to be shortned . Lord , forgive all the Offences which I have heretofore committed against them . Increase the number of their dayes : keep them safe in body and mind : let them see their Childrens Children , to their Comfort , and thy Glory . Let them govern us , and the rest of their Family , with wholesome Discipline , and good Example : that at the last , they may , in their due time , depart this life in peace , and come to thy Kingdom unspotted , through Iesus Christ. For a Woman with Child . O Blessed Lord God , who , for the Offence of the first Woman , didst denounce , and impose an inevitable Curse upon all her posterity ; namely , that they should conceive in sin , and be subject to many grievous pains , and should bring forth their Children with great danger . Asswage , I beseech thee , of thy goodness , the sharpness of that Decree , and preserve me , that I may overcome and escape this great danger , and be delivered of the fruit of my body , without peril of death ; and that it may safely be brought to the Sacred Font of Baptism , and be regenerated and ingrafted into the mystical Body of Christ , and made partaker of his Death and Passion . And as thou hast of thy bounty given bodily life to it , and me : so grant us both life spiritual : and so sanctifie our Bodies and Souls here , that hereafter we may live among thy blessed Saints for ever , in the life to come . For a Young Man , or Maid . O Lord , forasmuch as I am ( at these years ) in the heat of the flesh , and in the most dangerous time of my life , I beseech thee , take not thy Mercy and Fatherly Providence from me : but , by how much the greater danger of Tentations I am in , with so much the more care let thy Grace preserve me , lest happily I become a Prey to mine Enemies , who go about to load me with so many sins , that if they prevail , I shall never of my self get from under the burthen of them . But , O merciful Father , ( distrusting in mine own strength ) I betake my self wholly to thy protection ; and desire thee , both now and ever , to keep me . Let me not get that habit of sinning in my younger years , that I be forced in my age ( if I be not stifled before in my Offences ) to bewail the sins of my youth , and to say with David , Remember not , O Lord , the sins of my youth : But rather accustome me , from this time forward , to all goodness , that I may daily more and more profit therein : And that ( serving thee with a pure heart now ) I may in mine age say with good King Ezechias , O Lord , remember , I beseech thee , how I have walked before thee in truth , with a perfect heart , and have done that which is good in thy sight . Most loving Father , who takest care of all men , I commend unto thee my Soul , as a Child , that can of himself do nothing : Defend me , I pray thee , from all mine Enemies spiritual and temporal ; keep my Body and Soul pure , chast , and undefiled ; that I offend not , either in obscene speech , impure thought , or unclean act . My Chastity is a more precious Iewel than I can keep , without thy help : I therefore beseech thee , ( who hast pronounced a blessing to the pure heart ) to keep my heart pure ; be thou my guide and preserver , lest in the heat of Concupiscence , I forget thee . Give me grace , O Lord , to serve and obey my Parents , and those to whose Government I am committed , and that , in all humility . And grant , that if thou shalt be pleased to call me to the honourable estate of Wedlock , I may be matched with one , with whom I may serve thee in peace and holiness all the dayes of my life , and at the last rest with thee in thy Heavenly Kingdom , through Iesus Christ our Lord. For a Servant . BLessed Lord and Saviour Iesus Christ , who when thou wert the Son of God , and Lord of all the World , didst take upon thee the form of a Servant , that by thy obedience thou mightest work the salvation of all people as well bond as free : I pray thee that , since thou hast been pleased to call me to the state of a Servant , thou wouldst give me an humble and obedient heart , and make me contented with this condition of life , as alotted to me by thy providence . Grant , that I may with gentleness of spirit , and singleness of heart ; and willingness of mind , serve those under whom I am placed : and that I may not either murmure against them , or envy those that are seated in a higher estate : that I may obey them , in all their honest commands , in all fear and true respect , not with Eye-service , as Men-pleasers , but with all my heart , and the rather , because thy commandement bindeth me so to doe . Grant , that serving them diligently , faithfully and carefully , I may avoid their displeasure , and obtain thy favour and blessing , and at the end of my dayes , come to that blessed place , where Thou , with the Father and blessed Spirit , dost raign world without end . Before a Iourney . ALmighty and everlasting God who art the Way , the Life , and the Truth , behold , I beseech thee , to how many dangers of the World , Flesh , and Devil , I am subject , so that without thy aid , I cannot safely pass through this Vale of Misery . Lead , guide , and direct me therefore ( O Lord ) in the high and right way , whither I would go , that I turn neither to the right hand , or the left , nor become a Prey to mine Enemies . O Lord , thou hast a general care over thy Creatures , I therefore ( in this my Iourney ) commend unto thee my Soul and Body : Defend me from all perils , I beseech thee . O Lord , which didst send thy Angel , as a Companion , or Fellow-Traveller , with the Son of Tobias , and didst preserve Abraham , and all other thy Servants , in their travels ; vouchsafe thy blessed Angel , to guide , and conduct me . Be thou my comfort in the way , and a defence in all dangers . Prosper the business which I go about , and make this enterprise successful to me . And grant , that my affairs being dispatched , I may return home safe in body and mind . Preserve ( in my absence ) my Family , and all I possess : that I being returned in safety , and they securely preserved , we may altogether give thanks to thy glorious Name , through Iesus , &c. After a Iourney . I Give thee thanks , O gracious Lord , for thy great mercies to me all the dayes of my Life . Thou art he , which created me , and thou art also he , that preservest that which thou hast created . How often , O Lord , hast thou turned thine eyes from my sins , and made as though thou didst not see them ? How often ( and that justly ) mightest thou have withheld thy hand of preservation from me ? And yet thy patience hath been so great towards me , that thou hast suffered no harm to befall me . And as I owe thee many thanks for thy former preservations , so now I am further obliged to thee , in that thou hast at this time not only guided me to the place whither I intended to go , but hast also brought me back in safety , and in my absence hast preserved all things unto me . Good Lord , give me grace , to be alwayes mindful of these , and all other thy benefits to me , and to be truly thankful to thee for them . And grant , that as by thy mercy I have well ended my affairs abroad , and am safely returned to this Temporal Habitation , so my Spirit ( after this Pilgrimage ) may return to thy Heavenly Mansion , and there abide with thee for ever : and that , even for the merits of our only Lord and Saviour Iesus Christ , Amen . Intercession . IN which we are to pray , For all Mankind , For the conversion of Iews , to the Truth . For the conversion of Turks , to the Truth . For the conversion of Heathen , to the Truth . For all Christians . That they may be strengthned , that stand . That they may be converted , that are in errour . For the Churches throughout the World , that they may be united in Religion . For our Church , that whatsoever is amiss in it may be amended . For the Kings Majesty , and his prosperity . For all Kingdoms Christian. For Ours , and each part of it , that it may flourish in peace . For the Clergy : That they may Teach well . That they may Live well . For Wisdom , in the Council . Integrity , in the Iudges . Strength , in our Armies . Discretion , in the Magistrates . Obedience , in the People . For the prosperity , and good success , Of Merchants . Husbandmen . Artificers . Trades-men And that they may live carefully and honestly in their vocations . For the prosperous Education of Youth , either in Universities , Schools , or Other parts of the Kingdom . For our Parents , Kindred , Friends , Neighbours , and Benefactors . For those of whom we have the charge committed to us , either in Church , Common-Wealth , or Families . For our Enemies , especially those that hate us without cause , that God would convert them . For those that commend themselves to our prayers : and those whose affairs and troubles will not suffer them to pray as they ought . For those who are in affliction of body or mind . Who are in danger , or want ; in Prison , or condemned to Death . For those that Excell In qualities of the mind , Strength of body , Abundance of wealth , That they exalt not themselves above their brethren . For those who undertake any notable Action , which may redound To the Glory of God. The Peace of the Church . The Honour of the Kingdom . Deprecation . O Lord , rebuke me not in thy wrath . Cast me not off for ever . Cast me not away from thy presence . Hide not thy face from me . With-hold not thy mercy from me . Forsake me not , O Lord. Put me not to shame . Turn away reproach from me . Let not mine Enemies triumph over me . Deliver me not over to their will. Preserve my life from them . Deliver me , O Lord , From hardness of heart , to impenitence . Grossness of heart . Impudence of countenance , Hardness of countenance , From a seared conscience . A reprobate mind . Sin unto death , Viz. Against the Holy Ghost . From all superfluity of naughtiness . The weight of sin . The lusts of the flesh , and eyes , and pride of life . All wicked and vain desires . Hurtful and unclean thoughts . Desire of vain-glory . From a deceitful tongue . Unpure lips . Hands stretched out to covetousness . Feet swift to evil . Eyes open to Toyes . Ears open to Vanity . From blindness of heart . Inconstancy of mind . Scurrility of speech . Intemperance of the belly . From desire of riches . Reproach of my neighbours . Contempt of the poor . Oppression of the weak . Rancor of mind . Root out of me , O Lord. Prophaneness and Superstition . Pride and Undecency . Anger and Contention . Swearing and Cursing . Passion and Corruption . Fraud and Rapine . Lying and Slander . Envy and Malice . Take from me the Sin of Gluttony , Give to me the Vertue of Abstinence . Take from me the Spirit of Uncleanness , Give to me the Love of Chistity . Take from me the Desire of the World , Give to me Content of Mind . Take from me the Heat of Anger , Give to me the Spirit of Meekness . Take from me the Care of this Life , Give to me thy SPIRITUAL Ioy. Take from me Haughtiness of Mind , Give to me Compunction of Heart . Deliver me , O Lord , From all evil and mischief . All noysome Diseases . All things hurtful to My Soul. My Health . My Estate . My Quiet . From all Scandal . From all Grief . From all Infamy . From all Enemies , Secret , From all Enemies , Open , From all Enemies , Crafty , From all Enemies , Potent . From Sudden Death . From Violent Death . In all my Prayers , and Petitions . Distresses , and Dangers . Infirmities , and Need. Tentations , and Tribulations . Good Lord , deliver me , and help me . From the Terrors of Hell. Eternal Damnation . The angry Countenance of the Iudge . The fearful Sentence . Depart from me into Utter Darkness . The Chains of Everlasting Darkness . The Lake of Fire and Brimstone . The Smoke of the Torment which ascends for ever . Good Lord , of thy great mercy , deliver me . In Affliction . MOst merciful Redeemer ; always loving to us , whether thou sendest us heaviness , or joy , for thy mercy is great , whilst by outward afflictions ( as by bitter pills ) thou curest the inward diseased man , and by temporary troubles , thou preparest us , and makest us fit for joyes eternal . Grant , O sweet Saviour , that I may drink of this Cup of adversity , and all others , as reached to me by thy hand . Thou knowest , O Lord , that they are bitter to flesh and blood ; yet withall I know , that thou didst endure far greater things for me , and that I have deserved to suffer much more , than thou hast laid upon me . O Lord , thou knowest also the weakness and frailty of mans nature , and therefore I do assuredly believe , that thou ( the good Samaritan ) wilt not only cleanse the wounds of my sins , with the sharp wine of thy justice , but wilt also add the oyl of thy mercy , and comfort , whereby I may be strengthned again . If thou thinkest not yet sufficient , or that enough , which thou hast laid upon me , yet add patience , I beseech thee , to my further grief : and grant , that that these thy punishments may provoke me to true repentance , whereby I may ( by thy merits ) obtain remission of my sins . But ( if thy Fatherly Clemency shall be contented with this gentle and mild chastisement ) take off thy corrections , and heavy hand from me : that so I may for both thy mercies to me , praise thy holy Name : as well , that thou hast so gently dealt with me , in amending me so unprofitable a Servant , as , that thou hast in time taken off the bitterness of affliction , and not utterly confounded me : in the first , of thy works of mercy , respecting my necessity ; and in the last , not forgetting my infirmity , To thee , O Saviour , with the Father , and Holy Spirit , be all Praise , Laud , and Glory , now , and evermore ; Amen . In time of Pestilence . O Lord God , who rejectest none , that , trusting in thy goodness , and believing in thy promises , come to thee for succour and help . Behold , we beseech thee , with the eyes of compassion and mercy , thy poor , sinful , and miserable people ; who now are much afflicted and visited with the Plague of Pestilence , with the scourge of thine angry hand . Our streets are full of grief , and our houses are filled with heaviness , and all our joy is turned into mourning , by reason of thy heavy wrath , and hot displeasure , which now is gone out , to destroy and consume us from the face of the Earth . We confess , O Lord , it is but just , that all thy Creatures should rebell against Man , and oppose themselves against him , who hath so desperately rebelled against thee , his Creator : For they are all obedient to thee , only Man , sinful and wretched Man , is continually stubborn and rebellious , daily abusing thy Blessings , and hourly transgressing thy Commandments , got leaving his evil wayes for fear of thy threats , nor being allured to goodness with the hope of thy promises . We daily hear by thy Messengers , and read in thy Sacred Word , what thou hast threatned of old to thy rebellious people , and in them , to us : How , that if they kept not thy Commandements , Thou wouldst send upon them the Sword , to avenge the quarrel of thy Covenant , and when they should be gathered in their Cities , thou wouldst send the Pestilence among them , and they should be delivered into the hands of the Enemy : And yet they have hitherto been so senseless thereof , that we fear not to add sin to sin , and to multiply iniquity upon iniquity . And now , O Lord , we reap the just reward of our impiety , and feel ( too soon ) that we are justly plagued for our disobedience . O Lord , we confess , that thy Iudgements are just , and withall humbly acknowledge our misdeeds , and heartily repent us of them , and earnestly beg and crave , that thou wouldest in mercy pardon them , and remit the punishment , which in Iustice is due unto us for them . O Lord , In thy just anger remember mercy ; encline thine ear , and hear , open thine eyes , and behold our desolations ; and upon our repentance and humiliation , remove this thy punishment : which in thy displeasure , thou hast begun to inflict upon us . Command thy destroying Angel to spare us , and not to strike us to utter desolation . Be merciful unto us , who are every hour in danger of thy Iudgements , Take away the unwhilesomeness of the air , and purifie our dwellings unto health and safety . Keep those that are well , & release those upon whom thou hast laid the rod of thy afflictions . Thou hast promised , O Lord , That , if at any time thou sendest the Pestilence among the People , if that people do humble themselves , and pray , and seek thy presence , and turn from their wicked wayes ; thou wilt hear in Heaven , and be merciful to their sin , and heal their Land. We humbly pray thee , O Lord , to make good thy promise , and ease us of our afflictions . For behold , O Lord , we humble our selves under thy mighty hand ; we bewail , and lament our sinful lives past ; and humbly beseech thee , to give us thy assisting grace , that we may henceforth order our wayes to please thee , Then shall no Contagion hurt us , but we shall live to praise thy Name ; and all the World shall know , that thou art our God , and that thy Name is called upon by us . Hear us , O Lord , and be merciful unto us , even for Iesus Christs sake the Righteous : To whom , with thee , and the Blessed Spirit , be ascribed all honour and praise , now , and for ever , Amen . Confession of Faith. FAith in general , is a full assent to all things written in the Holy Scriptures , concerning God , his Will , and Works : not for the evidence of them , but even for Gods assertion only . Est sperantium substantia , cognitio corum quae non videntur ; & tunc est fides , quando expectatur in spe , quod in re nondum videtur , Faith is the substance of things hoped for , and the evidence of things not seen . And this is Faith indeed , when a man expects that in hope , which in reality is not seen . Si vides non est fides . Faith in special , is a firm assent to the Gospel ; the sum whereof is contained in these three Propositions . 1. That Salvation is to be had by Iesus Christ. 2. That there is no other way of Salvation , but by the Name of Iesus Christ. 3. That there is no Salvation to be had by Iesus Christ , but upon those terms and conditions which are revealed in the Gospel . He is the Author of Salvation to those that obey him . This Faith therefore must be ushered by Repentance , and attended by good works . Faith without works is dead , It must not be abstracted , but concrete with Hope and Charity . Sine Charitate fides potest esse , sed non & prodesse ; Faith may be without Love , but not to do any good . We may well have Faith in us , it is true , but little good it will do us , except we have Charity also . For Saint Paul ( saying , that a man is justified by Faith without Works ) is not to be understood , that though he live ill , we should call him just , though he have received the Faith. Quomodo ergo justificabitur homo per fidem fine operibus , responderet tibi Apostolus . Propterea hoc tibi dixi ô homo , ne quasi de operibus tuis praesumere videaris , & merito operum tuorum accepisse fidei gratiam . Si fidem quis dicat se habere , opera tamen non habeat , numquid poterit fides salvare eum ? The Apostle will answer you , how a man may be justified by Faith without Works . And therefore , O Man , whatsoever I have said , it hath been , lest thou shouldst seem to presume upon thy Works , and by the merit of them , think thou hast received the grace of Faith. But how can that mans Faith save him , which professeth that he hath Faith , and yet hath no Works ? If I had Faith to remove Mountains , and have no Love , I am nothing . 1. This Faith is the Foundation of Gods Worship . No worshipping of God , till we are perswaded that there is one to worship . He that cometh to God , must believe that he is . 2. It is the first Duty that God requireth of us . This is his Commandement , that we should believe . Believe , and thou shalt be saved , was the first Rule that Saint Paul gave the Keeper of the Prison , upon his Conversion . The people demanding of our Saviour , What they should do to work the works of God ? were answered with , That ye believe : as being the principal or first Degree to Salvation . Non virtutibus venitur ad fidem , sed per fidem pertingitur ad virtutes . We attain not to Faith by Vertue , but Vertue by Faith. The Particulars of this Faith are contained in the Apostles Creed , so called , because , 1 , It containeth the sum of the Apostles Doctrine , which the Catecumeni were to hold and profess . 2. Or because the Apostles delivered it to their Disciples . Symbolum fidei nostrae tali ratione institutum majores nostri dixerunt . Tradunt enim , &c. Ne localitur ab invicem discedentes , diversum vel dissonum praedicarent i is qui ad fidem Christi invitabantur : Omnes igitur in unune positi & Spiritu Sancto repleti , breve suae praedication is judicium conferendo in unum , quod sentiebat unusquisque , computabat , atque ha●c●ita credentibus dandam esse regulam instituerunt . Our fore-Fathers tell us , that the Creed was made and composed by the Apostles at a meeting , before they were to be dispersed . And that , lest when they were separated , they might preach divers and several Doctrines of Faith to those whom they sought to win to the Faith of Christ. And therefore , being all assembled together , and filled with the Holy Ghost , they made a short and summary Collection of what they thought fit to preach , and appointed the same to be delivered to Believers , as a Rule and Foundation of their Faith. Symbolum breve est verbis , sed magnum est Sacramentis . And though it be short in words , yet is it great in Sacraments . It is to be daily repeated and professed . 1. Because it is a mark whereby Christians are distinguished from Infidels . 2. It putteth us in mind of our daily tryal , whether we continue in the Faith or not , 3. It incites us to pray , that we continue and increase in it . 4. It puts us in mind of our vow in Baptism , to believe in the Trinity . Lord , I believe . Help thou my unbelief . In God the Father . Wherein I consider , First , His personal Relation to his natural Son , and gracious affection to us in him . That in Christ we are all his Sons by grace and adoption . As many as received him , to them he gave power to become the Sons of God. The Spirit beareth witness with out spirit , that we are the Sons of God. No more a Servant , but a Son , Having predestinated us unto the adoption of Children by Jesus Christ. Almighty . Secondly , His Saving Power . That as he is a Father , willing to do us good , so he is Omnipatent , and able to do us good . Even to your old age I am he , &c. I will bear , I will carry , and deliver you . I am the Lord , and none else . He is Lord over all . Upholding all things . Almighty . Able to subdue all things unto himself . Maker of Heaven and Earth . Thirdly , His Providence in disposing , preserving , and governing all things . 1. By the Word of the Lord were the Heavens made . He laid the Foundations of the Earth . Thou Lord , which hast made Heaven , and Earth , the Sea , and all that in them is . I form the Light , and create the Darkness . He layeth the beams of his chambers in the waters . The Spirit of the Lord hath made me , and the breath of the Almighty hath given me life . 2. He provideth for the Raven his food , &c. Thou Lord shalt save both Man and Beast . They shall be satisfied with the plenteousness , &c. Over Sparrows . He careth for us . In him we live , move , and have our being . 3. He ordereth the world according to equity . He judgeth the folk righteously , and governeth the Nations upon the earth . Thy providence , O Father , governeth all things . He ordereth all things sweetly . In Jesus . A Saviour . He shall save his people from their sins . He that beleeveth not in him is condemned . Neither is there Salvation in any other . By the obedience of one shall many be made righteous . Christ. Annointed . With the Oyl of gladness above his fellows . The Lord hath annointed me . His onely Son. Of God the Father . The only begotten of the Father . His only begotten Son. Our Lord. In right of 1 Creation . 2 Redemption . 1. By whom he made the World. By him were all things created . 2. In whom we have redemption , Redeemed with his precious Blood. Bought with a price . Conceived by the Holy Ghost . Without the help of Man , to help the uncleanness of our conception . She was found with Child of the Holy Ghost . The Holy Ghost shall come upon thee , and the power of the most High shall overshadow thee . Angelo nunciante , & Spiritu adveniente , mox verbum in utero , mox intraverbum Caro. Upon the Annuntiation or message of an Angel , and the Overshadowing of the Holy Ghost , the word presently entred into the VVomb , and with the word the flesh . Born of the Virgin Mary . Made the Sonne of Man , that we might be the Sonnes of God. To purge the uncleanness of our birth . He did not abhor the Virgins womb . A Virgin shall conceive . She shall bring forth a Son. And she brought forth her first born Son , &c. The word was made flesh . And when the fulness of time was come , God sent forth his Son made of a woman , &c. S. Bernard saith , That God in the assumption of our nature , made three mixtures , so wonderfull without comparison , that never the like were , or should be to the end of the world . God and Man ; a Mother and a Virgin ; Faith and Mans heart . Suffered under Pontius Pilate . Those things which we should have suffered . That we might not suffer them . He powred out his soul unto death , &c. He bare our sins in his own body on the tree . He once suffered for sins . Was Crucified . To take away the Curse of the Law. Christ hath redeemed us from the Curse of the Law , being made a Curse for us , as it is written . Cursed is every one that hangeth on a tree . He humbled himself , and became obedient to death , even the death of the Cross. Dead . To take away the sharpness and bondage of death . To satisfie Gods justice for us . The wages of sin is death . That he by the grace of God should taste death for every one . That through death he might destroy him that had the power of death , that is , the Devil . And deliver them , who through the fear of death , were all their life time subject to bondage . O Death , where is thy sting ? Buried . To take away the corruption of the grave , that we might be assured of his death . All agree that he was buried in a Sepulcher . They took him from a Tree , and laid him in a Sepulcher . Descended into Hell. Whither we ought to have gone , that we might not go thither at all . Thou wilt not leave my Soul in Hell. Non immerito creditur ; It is not without cause , that we believe , saith Saint Augustine , upon this Article . And Christ , according to his Soul , was in Hell ; the Scripture is plain for it , being foretold by the Prophet David , and evidently expounded by the Apostles Application of ( that Text ) Thou wilt not leave my Soul in Hell. And he concludeth peremptorily with this Question , Quis ergo nisi infidelis negaverit fuisse apud inferos Christum ? Who therefore but an Infidel will deny that Christ was in Hell ? The third day he rose again from the dead . That he might raise with him our nature , being the first fruits of them which sleep . He is risen , He is not here . Christ being raised from the dead , &c. And was raised again for our justification . By the Trinity . 1. By the Father , Acts 2. 24. 3. 15. 4. 10. 5. 30. 10. 40. Ephes. ● . 20. 1 Pet. 1. 21. 2. By the Son , Joh. 10. 17 , 18. Rom. 14. 3. By the Spirit , Rom. 8. 11. 1 Pet. 3. 18. He ascended into Heaven . To prepare us a place , whereto we had no right . To assure us , that our flesh is gone before . To send us the Holy Spirit . He was received up into Heaven . He was parted from them , and carried up to Heaven . We have a High Priest , that is Passed into the Heavens . He that descended is the same which ascended , far above all Heavens . I go to prepare a place for you . Having boldness to enter into the Holiest by the blood of Iesus . And hath raised us up together , and made us sit in Heavenly places together . I will pray the Father , and he shall give you another Comforter . If I go not away , the Comforter will not come to you ; but if I depart , I will send him to you . He sitteth at the right hand of the Father . Instantly to intercede for us , to shew himself head of the Church . And sate at the right hand of the Father . Seek those things which are above , where Christ sitteth at the right hand of the Father . Who is at the right hand of God. He ever liveth to make intercession for them , to appear in the presence of God for us . Where I am , there you may be also . CHRIST is Head of the Church . He set him at his own right hand , far above all principalities and powers . He shall come to judge both the quick and dead . To receive us with power & glory , even to the consummation of all things . I will come near to you in judgement . Behold the Lord cometh , &c. The Father hath committed all judgement to the Son. Ye shall see the Son of Man sitting on the right hand of power , and coming in the clouds of Heaven . He hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained . The dead shall arise first , &c. In the Holy Ghost . I consider An hypostatical power sanctifying from above , quickning to immortality , working powerfully , and invisibly in us . By the illumination of knowledge . Infusion of grace . Regenerating us . Reprehending things evil in us . Teaching us the truth , Joh. 14. 26. 1 Cor. 2. 13. With-holding us from doing evil . Encouraging us to do good , striving for our good . Comforting us in our necessities . Adopting us . Helping our infirmities . Sealing to us our inheritance . Assuring us our inheritance . The Holy Catholique Church . Which is the mystical Body of the Head Christ Iesus , composed of all people of the World , which are called by the Spirit , to the belief of Divine Truth , and Holiness of Conversation . Holy. By imitation of Christs Righteousness . Sanctification of the Holy Ghost . Of all these Members of his Body there is a reciprocal participation to the Communion of Saints . In the union of the Church with Christ. In the participation of his benefits . Forgiveness of sins . For the present . To the hope of The Resurrection of the Body . To be united with the Soul. And Life Everlasting . hereafter . And that after this life there shall be a life wherein the Church shall be glorified , and God by the members thereof praised for ever . Of which I believe my self to be one . Lord , I believe . Help the defects of my Faith. 1. That I may love thee as a Father . Reverence thee as Almighty . Commend my self to thee , as to a Faithful Creator . 2. That I may be mindful to give thanks to Thy only Son. As to the Purger of our Nature , in his Conception and Birth . As to our Deliverer , In his Passion , Cross , and Death . As to the Triumpher over Hell. In his Descension . Over Death , In his Resurrection . As to our Fore-rnner , In his Ascension . As to our Advocate , In his Session . As to the Establisher of our Faith , In his Second Coming . That he may be fashioned in me . That I may be made conformable to him , In Works . To his Conception , In Faith. To his Nativity , In Humility . That for his Passions , 1. I may sympathize with him , as with one that suffered for me , and be ready to suffer of him , and for him , when it shall be his good pleasure . 2. I may have an Antipathy with Sin , as being the cause of his Sufferings , and be Revenged of Sin in my self . Crucifie Sin in my self . Morsifie Sin in my self . Bury Sin in my self . 3. I may conform my self , 1. To his Descension into Hell. By often descending thither in meditation . 2. To his Resurrection . By rising to newness of life . 3. To his Ascension . By savouring and seeking those things which are above , and nearer to my Salvation . 4. To his Iudgement . By judging my self , lest I be condemned with the world . That when I am cold in Prayer , and want any Spiritual Grace or Comfort , I may remember thy Session , and Intercession . And when I am fervent in any evil Affection or Concupiscence , I may not forget thy fearful and terrible Iudgement-Seat , and the sound of the last Trump . That for thy only Son Christs sake , I may also receive thy Uiction , even thy Saving Grace , the unspeakable Gift of the Holy Ghost , and never extinguish , grieve , resist , or reproach it . That so I may be called into thy Catholick Church , where I may be partaker of the Persons , Actions , Prayers ; and Examples of Saints . To the assured belief of Remission of Sins . To the hope of Resurrection , and Translation to Life Everlasting . Lord increase my Faith , as a grain of mustard-seed . Not Dead , Temporary , or Hypocritical . But pure and unfeigned , most holy , lively , and working by charity . Confession of Faith. O Almighty , and Eternal Lord God , I poor , unworthy , and wretched sinner , am bold to renew that Covenant of Faith , which in my Baptism , I made unto thee . I believe and confess , that all those things which thy most beloved Son Christ Iesus did , suffered , and taught , while he was conversant in the Flesh , here upon the Earth , are most true , and certain . I profess that I believe all the Articles of the Apostles Creed , and the Holy Gospel of our Lord and Saviour Iesus Christ , which is preached through all the World. To this Faith I bind my self , and purpose ( Gods grace assisting me ) never to depart from it ; and acknowledge , that without believing thus , I cannot be saved . I am heartily glad , O Heavenly Father ) even in my Soul , and give thee all possible thanks , that into this Faith I was baptized : and doe most humbly pray thee , O Lord , that this Faith may not fail me , during this life , nor at the hour of death . And if I shall at any time hereafter , either by the temptation of the Devil , imperfection of my senses , pain of any disease , weakness , or any other means speak any thing , in any other manner , than shall be agreeable to this Faith , I renounce all such words , as none of mine ; and desire thee , O Lord , to forgive them ; and pray all those which shall hear them , ( if any such shall be ) to account them as none of mine . This I protest , thy Grace aiding me . To thee be all honour and praise , from this time forth , forevermore , Amen . Confession of Gods Glory and Praise . FOR his Great and wonderfull works . Of Creation . Preservation . Governance . For his Goodness , The excellency of his Glory . His Highness . His Eternity , His Omnipotence . His Omnipresence . His Omniscience . The height of his Wisdom . His Truth . His Exquisite Iustice. His Great Mercy . His Plentifull Mercy . His Wonderfull Mercy . His Everlasting . Mercy . For his Promise of the Seed . For Performance of that Promise . For sending his only Sonne out of his bosome , to work the great work of our Redemption . In being born , in pure and humble manner . In being conversant on earth , in painfull manner . In suffering Death , in grievous manner . For all that he did or suffered For us on Earth . For all his comfortable Parables of mercy . Of the Two Debtors . Of the Publican and Pharisee . Of the lost Sheep . Of the lost Groat . Of the Prodigal Son. Of those that were called at the eleventh hour . For his comfortable sayings of Mercy . God sent not his Son into the world to condemn it . I came not to judge the World , but to save it . The Son of Man came not to destroy mens lives , but to save them . I am not sent to call the righteous , but sinners to repentance . The Son of Man came to save , and seek that which was lost . Come unto me all ye that labour , &c. Him that cometh to me , I will in no wise cast out . Father , forgive them , &c. This day shalt thou be with me in Paradise . For his Examples of Mercy . The Woman of Canaan . The Woman of Samaria . The Woman with the Bloody Issue . The Woman taken in Adultery . Mary Magdalen . Zacheus . The Thief . Peter . Paul. Sinners contradicting him . That would have destroyed him . That stoned him . That reviled and blasphemed him . That crucified him . This man receiveth Sinners . For the Holy Spirit . In the Old Testament . By moving on the waters . By sending it into living creatures . By inspiring it into man. By descending on the Prophets . In the New Testament visibly . In the shape of a Dove at Christs Baptisme . By the gift of Christ to the Apostles . In the shape of fiery tongues to them . Invisibly . In the Virgins Conception of Christ. Upon the Congregation in prayer . Cornelius , and others . The twelve Disciples at Ephesus . For his care over us . For the illumination of our understanding . In our justification . Our Regeneration . Governing our actions . Comforting us in Tentations . Strengthning us in Tentations . Bearing witness with us , and assuring us , that we are Gods Children . Reproving us in evil actions . Assisting us in good works . Putting good things into our remembrance . Interceding for us with groans unutterable . Motives to Repentance . NE erubescat poenitentiam agere , qui non erubuit poenitenda committere , BLush not thou to repent , that wert not ashamed to commit things worthy to be repented of . For as much as it is beyond the compass , and out of the power of natural man not to sin at all , but that we adde dayly sin to sin , as a Fountain casting up her waters ; and that it hath pleased God ( of his mercy to mankind ) to promise forgiveness to those that shall truly and faithfully repent them of the same . Therefore the duty of Repentance ( of all other parts of Devotion ) is most necessary for us , seeing that by it God in Christ Iesus is reconciled to us . His anger toward us is appeased . We are restored to his favour . Certainly it is a blessed act to confess our own wretchedness , for whosoever humbleth himself , and penitently bewaileth his sins , shall be heard by God , and by him be delivered from the punishment due for them . A contrite heart suffereth no repulse . Repentance is a bewailing for sins already committed , and avoiding for the future the sins for which we grieve : for he that mourns for his sins , and leaves them not , incurrs the greater punishment . It consisteth not in the often repetition and confession of them , without forsaking them ; for that is but a simple profession of them , not a repenting for them . But this is true Repentance , when those things seem grievous and bitter to our souls , which in the act were sweet and delightfull : and when that ill which was formerly pleasing to us , causeth a hearty and unfeigned grief in us , and provoketh us to look more carefully to our wayes for the future . Vera peccati confessio est sine intermissione temporis peonitere . Peccati verò poenitentia est , ab eo quod poenitendum intellexeris distitisse . It is a true confession of sin , when we repent without intermission . But that is a true repentance of sin , when we forsake that , which we conceive we had cause to repent for . And again , Nultus id quod confessus est , deinceps debet admittere , quia confessio peccati , est professio desinendi . No man ought to commit again the same sin of which he confessed , because there is no true confession of sin , without a profession to leave the same . And this is the fruit of Repentance ( as St. Iohn the Baptist calleth it ) to lament for sins past , and utterly forsake them for the time to come . Therefore saith one well , Agere poenitentiam nihil aliud est , quàm profiteri & affirmare se non ulter us peccaturum . To repent truly , is nothing elle , but to profess and promise , never to offend again . Seeing then what Repentance is , let us take a view how necessary it is , and for what respects . 1. In regard of Gods hate to sin , and of that God whom we offend , who being infinite , requireth infinite satisfaction . 2. In regard of our Selves : Hominos sumus ad poenitentiam nati : We are Men , and subject to fall , and therefore ( upon the matter ) we are born to repent us of our sins , that we may prevent Gods Iudgements in this world , ( of all which hath formerly been treated ) to escape his Iudgement in the world to come , Eternal Death . For as Men we shall dye , and as Christians we shall give an account . To say somewhat of this Death , for by it we shall pass to the other , except Repentance , and Gods mercies prevent it . 1. Death is Certain , it will come . 2. It is Universal or General , none shall escape it . 3. It is Terrible , especially to the wicked . 1. It is appointed for all men to dye . S. Hierome calleth it , Irrecusabilis mort is necessitas . The necessity of dying is not to be avoyded . S. August . saith , That all things in this life are uncertain , but death ; and Natus es ? certum est quia morieris . Art thou born ? as certain it is thou shalt die . It was the saying of the Heathen Philosopher , Sciebam me genuisse mortalem , I knew I had begotten no other than a mortal man , hearing of his Sons death . This point , and the certainty of it ; is easily proved by experience of Former ages , Our own time . The longest liver , Methusalah , died ; The Patriarchs , Prophets , &c. died , and were gathered to their Fathers . Where are the Princes of the Heathen become , &c. They are vanquished , and gone down to the grave . 2. And as it is certain , so it is universal . It is the house appointed for all the living . What man is he that liveth and shall not see death . As well the Wise man as the Fool. All things that are of the Earth shall turn to Earth again . Thou art dust ( saith God to Adam , and in him to all Mankind ) and to dust shalt return . It is the Ordinance of the Lord over all flesh . But though it be certain in it self , yet in respect of the time and manner , it is uncertain . For which cause our Saviour gave his Disciples counsel to be prepared for it . Watch , for ye know not the day nor hour . Be prepared , for the Son of Man will come at an hour when ye think not , like a thief in the night . The time of our departure is uncertain , whether it shall happen in our infancy , child-hood , youth , or age . All men live not while they are old , all men dye not while they are young . And many times Death cometh unexpectedly , suddenly , in our greatest security . Dies aderit cum vives manè , vesperi autem non vives . There will come a day , when thou shalt be alive in the morning , and dead before night . God hath hid from us the certainty of our end , lest we should promise to our selves any thing for the future . And as the time , so the manner is uncertain . Some dye in their beds , Others perish by fire , sword , water , &c. We have but one way to enter into this world , divers to depart from it . 3. In it self it is also terrible . Omnium terribilium , terribilissimum Mors. Of all terrible things , Death is most dreadful . Our Saviour Christ began to be heavy , &c. But to mankind in divers respects it is terrible . All occasioned by the Devils malice . Either he bringeth the parties dying , 1. Into despair and fear , for Gods Judgements . 2. Into security , for their own Merits . 3. Into impatience . by anguish of their sickness . 4. Into infidelity , by causing a mistrust in Gods mercies . 5. Into worldy cogitations , about leaving and disposing of their worldly estate . Or , 6. Vain hope , to recover their former health . Dura mente abesse mors longè creditur , etiam dum sentitur . To a heart that is hardned , Death is thought to be farthest off , even when it is felt to approach . The Devil is come down to you , which hath great wrath , knowing that he hath but a short time . Thus much for the temporal death , the continual remembrance whereof is so necessary , as nothing more . Nemo memoriam mortis habens potest peccare . He that thinketh continually that he must dye , doth not easily sin . 2. But to speak more properly , Death in it self were not terrible , nor evil , but a passage from this life to a better , a rest from our labours , were it not for the Accompt which is to be given of our life past , and the Iudgement which dependeth on it , and followeth it . For to fall into the hands of the living God , ( in the worst sense , that is , to hear his heavy sentence pronounced against our sins ) is a fearful thing . The thought of this made the holy man Iob himself to cry , O that thou wouldest hide me in the grave , that thou wouldest keep me secret until thy wrath be past . The terror of it is so great , that if we seriously consider it , Our flesh would scarce cleave to our bones . Quoties diem illum confidero , tolo corpore contremisco : sive enim comedo , sive bibo , sive aliquid aliud facio , semper videtur mihi tuba illa terribilis insonare in auribus , surgite mortui , venite ad judicium . As often as I seriously consider of the day of death , I tremble all my body over : for whether I eat or drink , or whatsoever else I do , me-thinks that terrible Trump sounds in mine ears , Arise ye dead , and come to judgement . Gods judgements are fearful , as they are sometimes executed in this world . Our first Parents ( for their sin ) were expelled Paradise . Deprived of Original Righteousness . Made lyable to Condemnation , and became Children of wrath . Subject to divers miseries , and labours . He spared not the Angels that sinned , but cast them down to Hell , &c. How did he sweep away ( as it were ) the Sons of Men from the face of the Earth by the Deluge ? How did he destroy Sodom and Gomorrah ? Did not the Egyptians miserably perish in the Red Sea ? What Vengeance did he take on the Israelites for worshipping the Golden Calf , and for murmuring against Moses ? The Scriptures are plentiful in this kind . But yet these judgements are not to be paralleled with those after Death . In respect of God , Omnipotent Highly Offended . Justly Punishing . Iust Highly Offended . Justly Punishing . Wise Highly Offended . Justly Punishing . Good Highly Offended . Justly Punishing . In respect of Man , Weak Offending his Creator . Suffering just Punishment . Sinful Offending his Creator . Suffering just Punishment . Wretched Offending his Creator . Suffering just Punishment . In respect of the Sentence it self , which inflicts a punishment ; sensible for the pain and misery felt , and prejudicious for the glory lost . 1. He being Omnipotent , will be able to execute his vengeance on his Enemies , neither shall any deliver them from him . He is mighty in strength , who hath resisted him , and prospered . He is exalted by his power , no Law-giver like him . In making Laws just and holy . In exacting the due execution of them . In power to punish the breakers of them . Fear ye not me , will ye not tremble at my presence ? Fear him who is able to destroy both body and soul. If he whet his glittering sword , and his hand take hold on judgement , Who is able to abide it ? Though we be delivered from the judgement of Man , yet we cannot escape the hand of the Almighty . His Courts are so high , so transcendent , and his Iudgements so definitive , that no appeal lyeth from them . We must rest upon his doom , and go no further . 2. Being Iust , he will punish the Breakers of his Commandements : For though he be merciful , in abundant measure , to pardon the iniquities of penitent transgressors ; yet he is just also to punish the wickedness of obstinate Malefactors . Multus ad ignoscendum , multus ad ulcìscendum . As he is plentiful in pardon , and forgiveness , so is he as plentiful in revenge . He hateth sinners , and will repay vengeance to the ungodly . He neither perverteth Iudgement , nor subverteth Iustice. Nullum bonum irre●●u eratum , nullum malum impunium . Quanquam Sera , tamen certa Numiuis vindicta . Lento gradu ad vindictam sui divira proceditira , & tarditatem supplicii gravitate compensat . Nemo impunè malus . There shall no good act go unrewarded , nor any evil unpunished . For though God be slow , yet he is sure in his revenge . God ballanceth his slow proceeding in anger , with the grievousness of his punishment . We know , that a Bow , the farther drawn , shoots farthest . And this we must hold for a firm Maxime and Conclusion , that Nemo impunè malus . There shall no wicked man escape unpunished . God will neither be made flexible by favour , nor corrupt by gifts . Riches profit not in the day of wrath . And therefore say not , I have sinned , what harm hath happened to me ? For though God be long suffering , he will in no wise let thee go unpunished . Concerning propitiation , be not without fear , to add sin to sin . And say not , His mercy is great , he will be pacified for the multitude of my sins ; for mercy and wrath come from him , and his indignation resteth upon sinners . We must all appear before his Tribunal , and receive according to the thing which every one hath done . His Sentence will be so Iust , that though in this World we may say , Veniet qui malè judicata rejudicabit dies . The day will come , when there will be a re-view of things ill carried . Yet in the case between God and Man then , it will not be not be so . 3. Being Wise , Omniscient . Nothing is hid from his all-seeing eyes . He beholdeth all our actions . He is a discerner of the thoughts and intents of the heart . All things are naked and open to his eyes . He knoweth our thoughts long before , our manifold transgressions , and our mighty sins . Therefore no hope of Evasion , by hiding any thing from him . 4. Being Good , He will expect our Thankfulness . He hath ever been gracious to us ; heaped many benefits on us : And by how much the more beneficial he hath been to us , the longer expected our conversion , and the oftner admonished us : by so much the more rigorously will he deal with us for neglecting these benefits . Unto whom much is given , of him much shall be required . An accompt will be exacted of our Talents received . Every man shall be rewarded according to his works . He will exact an accompt from us . How we have used the Body and Soul given unto us . How we have employed our Natural Gifts , Temporal Blessings , and the rest , The signes of his Goodness to us . And can we answer one for a thousand . Our Iudgement therefore the greater for abusing his Goodness . Again , If we consider this Iudgement in respect of the Parties lyable to it , we shall have greater cause to betake our selves to a more serious consideration of our estates . 1. In regard of the Nature and condition of Man. A flower . Of short continuance . A leaf . Dry stabble . His substance but dust . His life but a wind , a shadow of no continuance . Format us de terra . Conceptus in culpa . Natus ad poenam . Made of earth . Conceived in sin . Born to suffer punishment . In regard that he is sinful and wretched . Composed of vanity . Every man living altogether vanity . Lighter than vanity . Shaped in wickedness . Conceived in sin . Born in uncleanness . A child of wrath . A vessel of perdition , dishonour . Unclean like a silthy clout . Drinking iniquity like water . All have erred . Agunt mala quae non licent , vana quae non expediunt . Faciles ad seducendum . Debiles ad operandum . Fragiles ad resistendum . They do evil , which is unlawful , and are vain , which is not meet , Easie to deceive , Weak to work , Frail to resist . So that our entrance into the world is miserable . Conversation in it Culpable . Dissolution from it Damnable . The Consideration of this unworthiness hath terrified all the Saints and Servants of God , lest they should fall under this judgement . I have sinned , what shall I doe ? saith Iob. How shall I answer ? O Lord , correct me not in thine indignation , saith David . Correct me , O Lord , but yet not in thy fury , lest I be brought to nothing , saith Ieremy . In respect of the sentence it self , which will be to the good . Venite Benedicti , Come ye blessed : to the bad , Discedite Maledicti , Depart ye cursed , which last sentence is terrible . 1. They are cast into eternal torments , a punishment sensible for the pain and misery felt . 2. They are deprived of the Beatifical vision of God , a punishment prejudicial for the Glory lost . The first is terrible . 1. In regard of the Suddenness and Horrour . At the time of the Iudges appearance . A consuming fire shall goe before him , and a mighty tempest shall be stirred up about him . Their visitation shall be in Thunder , Earthquake and great noise , storm and Tempests , and the flame of devouring fire . The day of the Lord is very terrible , who may abide it . A day of wrath , a day of trouble and distress , &c. It shall burn as an Oven , and the proud , and all that do wickedly shall be stubble . They shall behold Above them , The Angry Iudge disdaining them . Under them , The Horrible Pit gaping for them . Within them , The Worm of Conscience gnawing them . About them , The World burning . Near to them , The Devils accusing them . Whither then shall a sinner flee . It is impossible to be hidden , and insufferable to abide . If it were terrible for the Israelites to hear Gods voice delivered by an Angel , who brought no ill news . Insomuch as they said , If we hear the voice of the Lord our God any more , we shall die . And to Moses . Talk thou with us , let not God , lest we die . What will it be for sinners to hear the Iudge pronounce this heavy sentence , Discedite Maledicti . 2. In regard of the Accusers . 2 1. The Heaven , and the Earth . 2. Christ as Iudge . Witness . I will reprove thee , and set before thee the things that thou hast done . I will shew thy filthiness . I was hungry , and ye gave me no meat , &c. 3. The Angels ; Their attendants in this life , 4. The Devils ; who attend them for future torments . 5. The Books of their Consciences . Thine own wickedness shall correct thee , and thy turnings back shall reprove thee . 6. The Creatures , whom they have abused . Consider this , lest ye howl and weep in your misery . 3 In regard of the intollerable paines which follow the Sentence . 1. Everlasting Chains of Darkness . Vermis corum non morietur . They shall weep for ever . 2. Sharp . Beyond the Fornace seven times heated . 3. Various , of divers sorts . According to the diversity of sinners offences . 4. Stinking . In the Lake which burneth with fire and brimstone . 5. Affrighting . Tormented by Devils . 6. In Bonds , not able to stir . Bind him hand and foot . Held with Cords of his own sin . Bind the Tares , &c. Gathered as Prisoners into a pit . Chains of darkness . 7. In horrid darkness . Prefigured by that of AEgypt . A Land of darkness . 8. With Company detestable . In regard that Hell is a Place of no Order . 4 Dilatavit Infernus animam suam , & aperuit os suum absque ullo termino . Hell hath enlarged it self , and hath opened his mouth without measure . Of no Rest , or Comfort . But cries , vexation , weeping , and gnashing of teeth . Not a drop of cool water to the thirsty . Continual mourning , sorrow , without intermission . Plexus ardore incomparabili , dolore innumerabili , & poena interminabili . Full of incomparable heat , innumerable sorrowes . and endless punishments . This for Poena sensus , or the Pain and misery felt . Now for the Glory and Happiness lost , which is usually called Poena Damni . The Loss of Heavens joyes . The deprivation of sinners from Gods sight . Than which nothing more miserable . The Excellency of Heaven ( the place of Gods rest ) may be conjectured at , By the End for which it was made . 1. The glory of God here , above other places . The Heavens declare the Glory of God , and the firmament his handy-work . 2. The Happiness of the Elect. Abraham , Isaac and Iacob . Blessed are they which dwell here . They shall be satisfied ( inebriebuntur ) with the plenty of Gods house . This Happiness we may also value . By the Price it cost to regain it when it was lost . The Pains which Martyrs endured to attain it . The Testimonies of the Prophets , &c. The Excellency of Heaven may be imagined By the Discription of it . It needs no Sun or Moon to enlighten it , for the glory of God makes it bright . The Lamb is the light thereof . No Night there . Here is that Beatifical Vision which the Fathers and Holy men so desired , and rejoyced in . Mine Eyes have seen thy Salvation . I shall be satisfied with thine Image . Shew the light of thy Countenance , and we shall be safe . If I have found grace in thy sight ( saith Moses ) shew me thy face . If thou desire pleasure . Here is pleasure for evermore . If honour , Such honour have all his Saints . If good company , God , and all the Elect. If musick , A quire of Angels continually praising God with their melodious songs . To conclude , here is abundance of all things , want of nothing . Wherefore , Si credimus futurum Iudicium , bene vivamus , ne malè moriamur . Maxima poena , metum perdidisse judicii : If we believe there will be a Judgement hereafter , let us live well , lest we dye in an ill case . It is the sign of a seared Conscience ( and that is the greatest punishment can befall a man ) to have lost the fear of the last Iudgement . Lay all these together . That all men are sinners . God hateth sin . It standeth us upon to prevent Gods wrath . In respect of the Iudgement of this World , Temporal , and of the World to come , Eternal . That it will be heavy in regard of the Omnipotence of the Iudge . Iustice of the Iudge . Omniscience of the Iudge . Goodness of the Iudge . The Weakness of Man. The Imperfection of Man. The Misery of Man. The Sentence which makes the wicked lyable to the sense of pain , and loss of good . And finding that there is an unevitable necessity to repent . Why defer we to use the means by which we may be made clean , our sins may be pardoned , and taken off . A wise Traveller takes the day before him . And a wise Builder the year before him . Optimè fit quod suo tempore fit . Stultus semper incipit vivere . It is best done , that is done timely . A Fool alway begins to live . For who hath promised thee time to repent How many have been deceived with this vain hope ? The Wise Man giveth this Rule . Whatsoever good thing thy hand findeth to do , do it instantly , with thy might , for there is no work , &c. in the Grave . Make no tarrying to turn to the Lord , and put not off from day to day : For suddenly shall the wrath of the Lord come forth , and in thy security thou shalt be destroyed . Indulgentiam Deus tibi promisit , crastinum diem nemo promisit . Si male vixisti , bene vive , jam hodiè . And , Propter illos qui desperatione periclitantur , proposuit Deus indulgentiae portum . Propter illos qui spe periclitantur & dilationibus illuduntur fecit diem mortis incertum . Quando venit ultimus dies nescis . Ingratus es qui hodiernum habes , in quo corrigaris . And again , Qui ab iniquitatibus suis recedere negliguut , & sibi de Deo indulgentiam repromittunt , nonnunquam ita praeveniuntur , Dei furore , ut net conversionis tempus , nec beneficium remissionis inveniant . God hath promised the pardon , it is true ; but no man hath promised , or cen , that thou shalt live while tomorrow . If thou hast formerly lived ill , live well to day . God hath been so propitious to Mankind , that for the comfort of them that are ready to perish in the Sea of desparation , he hath a Haven of mercy and pardon . And for their sakes that are illuded with hope , and delay their repentance , he hath made the day of death uncertain . Seeing thou knowest not when the last day will come , thou art an unthankful man , if thou makest not good use by repentance , of this day which God hath given thee . They which are careless to depart from iniquity , and flatter themselves with the hope of Gods pardon , are many times so prevented by the anger of God , as they neither find time to convert , nor the benefit of his pardon . God hath reserved to himself the preheminence of lengthning aud shortning our dayes . The rich man promised himself ease and rest for many years , but one night brought a period to his supposed felicity . Saint Ierome saith , That men are worthily taken in the snare of Judgement , as fish with a hook , or birds in a net ; and therefore gives this counsel . Quia didicisti quòd omnia morte finiuntur , & in inferno non sit poenitentia , nec aliquis ad virtutes recursus : dum in ipso saeculo es festina , contende age poenitentiam , &c. Seeing thou hast learn'd that death brings an end to all things , and that there 's no repentance in Hell , nor any recourse to vertue ; make hast while thou livest , strive and labour , do penance , &c. But admit that thou hadst the priviledge to know thine own end . Thinkest thou , that it will be easier to repent hereafter , than presently . No certainly ; For the longer thou detractest , the harder the task of repentance . 1. In respect of the habit , Custom is another nature . Cum aliquid in habitum abierit , difficulter expellitur , Dum servitur libidini , fit consuetudo , & dum consuetudini non resistitur , fit necessitas . When a thing hath once got a habit , it is hardly expelled . While we serve and feed our lust , custom steals upon us , and not resisting custom , we are necessitated to it . Therefore he gives this admonition . As no man is to despair of Gods mercy , yet he is not so to presume , but that without delay he reconcile himself to God , lest he fall into such a custom of sinning , that when he would , he be not able to get out of the Devils snares . 2. Because the farther we plunge our selves into sin , the farther God is from us . Woe unto them that have fled from me . God will cast them off . 3. For the ground the Devil gets of us . He is like the strong man which overcometh the weaker . 4. For the corruptions of the Soul. The longer we sin , the obscurer the understanding . The weaker the Will , the more disordered the desires . Who then is so void of understanding or reason , that will think he can repent , after many years , when his sins are multiplyed , and grown into a habit , and that God is farther from us ? When the Devil encroacheth on us , and our faculties are corrupted ; And cannot doe it in his better strength . That sins encreasing , the pardon will be easilier obtained for them . That the infirmity prevailing , the medicine will cure the easilier , knowing that Languor prolixior gravat medicum , brevem languorem recidit medicus . A long sickness or languishing disease puts the Physician to his Books , while a short grief is soon cured by him . Who can carry a great burden in his age , that groans under a little weight in his chief strength ? It was a harder and more difficult act in mans consideration , to revive Lazarus being four dayes in the grave , than the Rulers daughter newly dead . Grant that thou canst repent in thine age . 1. Yet consider the time lost , which might have been spent in doing good , and avoiding evil . Why spendest thou thy time in sowing that , of which thou shalt reap nought but tears . The heathen man could say , Hee that desires to doe good while he is old , makes a plain demonstration , that he hath no mind to goodness , till that time which is unfit for all things . And it is too late to begin to live , when we are ready to dye . S. Gregory saith , That he is little better than an Infidel , that forbeareth to repent till he is old . And it is to be feared , that while such a one hopeth for mercy , he shall fall into judgement . Can the infinite Majesty of God offended , be satisfied with a little , a small repentance ? If thou canst not satisfie him for the sins of a day , why heapest thou the sins of many years , and protractest to give satisfaction till thine age . If thou hast gathered nothing in thy youth , how canst thou find any thing in thine age . 2. Besides Repentance is the gift of God , to whom he pleaseth , and when . Every one ought to fear that it will not be given him at the hour of death , and is therefore to work out his salvation in the time of his life , with fear and trembling . Saint Augustine saith , That seldom or never a full conversion is seen in the end of a mans dayes , and that much doubt may be made of a late penitent . Of him that repents at the last gasp , and is reconciled ( that is , by the Minister ) to God , I am not certain whether he be secure or not . Saint Augustine is not confident of his salvation , though he be absolved by the Priest. Therefore let every one that would be out of doubt , repent while he is lusty and strong , and in his perfect health ; for he that hath lived ill all his life , and repenteth not till the last , is certainly in great danger . Wilt thou be secure ( say two Fathers ? ) wilt thou avoid all doubt ? Repent while thou art well . And why art thou then secure ? Because thou repentest , when thou mightest have sinned . 3. There are many impediments in age and sickness . Men are then troubled with many infirmities . Cumbred with many affairs . Grieved with many thoughts , for wife and children , estate and pleasure to be left . And what kind of penitence can be expected from man in this estate ? Poenitentia quae fit in extremis , raro vera est , ob magnam difficultaetem in hoc articulo . It is seldom true , being deferred till our end . 1. For the great perturbations arising by the extremity of sorrow , anguish , thought of death , all most violent in a dying man. They suffer him to think of nothing but that with which he is vexed . 2. True repentance ought to be voluntary , not of necessity . And a dying man is forced . Like to that of Shimei to David . Like to that of Mariners in a storm . 3. If he thinks not of it himself , ( as it is very doubtful ) his Friends seldom or never send for those who should put him in mind of it , till it be too late , till he be past all sense of it , And this is a just punishment , saith S. Gregory , for not thinking on God while he was in ability to do it , So that one negligence is punished with another . Lastly , let not the examples of a sew cause protraction in thee . For though God forbare his threatned judgements on the Ninivites , it was for their forty dayes repentance . And if thou canst repent forty dayes as they did , thou hast the better hope . And though the Thief ( in articulo mortis , ready to dye ) was saved ; Yet this example ought not to give liberty to any , to defer so long . Besides , his salvation was no less admirable than any other of Christs miracles . And his conversion no less wonderful than his salvation . For when Christs own Disciples had denied and forsaken him , The Thief confessed him . Credidit Reus , quod negavit Electus . But trust to thy timely preparations by the example of the Wise Virgins . And consider and think of thine own estate while thou hast time . Make no tarrying to turn to the Lord , and put not off from day to day ; for suddenly shall the wrath of God come forth , and in thy security thou shalt be destroyed . Remember thy Creator in the dayes of thy youth , while the evil dayes come not . Defer not Repentance unto years unapt , testy , weak , when sin leaveth thee , and not thou it . Now the time is , when thou mayst find the Iudge propitious . Seek the Lord while he may be found , and call upon him while he is near . Repent , and be converted , that your sins may be blotted out . Now our Repentance prevaileth chiefly by 1. Prayer . 2. Fasting . 3. Alms. 4. Tears . The prayer of humble peirceth he clouds . It was the practice of David after his fall , as may appear by the 1 Psalm . It was the counsel of Saint Peter to Simon Magus , Repent of thy wickedness , and pray to God , if perhaps 〈◊〉 thought of thine heart may be s 〈◊〉 thee . For God is properly 〈◊〉 if we neglect not this duty . The Lord is nigh to all them that call upon him . He never forsakes them that call upon him . But of this point more at large elsewhere . Though the best fast be the fast of the soul , in abstaining from sin ; yet other fast of the body is necessary for us , as a salve for a wound . It asswageth the intemperance of the body , represseth inordinate affections , and allayeth the passions of the soul , which arise by fulness . Let not your hearts be over-charged , saith our Saviour . All the servants of God by this humbled themselves , when they set themselves to repentance , or to obtain any thing at his hands . David humbled , and chastened himself by fasting . It was an antient Precept . Saint Augustine out of Saint Basil saith , that it was commanded as a Law by God to Adam in Paradise , by prohibiting the Tree , And if he had fasted from that Tree , we had not needed to have fasted ; we are sick by sin , let us be healed by repentance ; but repentance without fasting is in vain . So he . The Flesh had need to be kept under the Soul , like a servant , left it rebell , and to be held in with this bit ; for let but the reins loose , and the flesh will run headlong to perdition . Prayer is good with fasting , &c. And God saith , Turn unto me with fasting . The Prayer and Alms of Cornelius ascended to Heaven . 3 Wilt thou have thy Prayers fly to Heaven , make it two wings , Fasting and Alms. We are to give alms ( saith he ) in this regard , that we may be heard when we deprecate Gods anger for our sins past . By Mercy and Truth iniquity is purged . Who so stoppeth his ears at the cry of the poor , he also shall cry himself , and shall not be heard . Give alms of such things as you have , and all things shall be clean to you . Break off thine iniquities by shewing mercy on the poor , saith Daniel to Nebuchadnezzer . Lastly , The most powerful act of Repentance is godly sorrow , accompanied with groans , sighs , and tears . They are the blood of a wounded soul. They ascend unto the nostrils of God , as the Odour of a sweet smelling Sacrifice . God suffereth them not to be spent in vain , but gathereth them . David every nighe ( in thought of his offences ) washed his bed , and watered his couch with them . God promiseth , that if we come weeping , he will lead us in mercy . And therefore commandeth it as a chief demonstration of our hearty Repentance . Saint Peter , after his denial of Christ , wept bitterly , but said nothing . We find that he wept , not what he said . He made choice to repent rather with tears , and no words , than with words , and no tears . Recte flevit & tacuit , quia quod defleri solet , non solet excusari . Mary Magdalen wept , but said nothing , yet Christ said to her , thy sins are forgiven thee . Ezechias wept sore , The Lord said , I have heard thy prayers , and seen thy tears , and added fifteen years to his life . Lachrymae tacitae quodammodo preces sunt , veniam non postulant , & merentur . Sufficit auribus Domini imber oculorum , fletus citius audit quam voces . Let the wicked therefore forsake his way , and the unrighteous man his thoughts , and let him return unto the Lord. To day if ye will hear his voice , harden not your hearts . If we will not hear this voice of his , Repent , for the Kingdom of Heaven is at hand . He will stop his ears to us when we cry , Lord , open unto us , though we cry with tears , as Esau did for his Fathers blessing , who found no way of changing his [ Fathers ] mind , though he sought it with tears , carefully , when it was too late . For , though tears prevail in their due time , and happy is he that can shed them ; Yet when the door is shut , God will say to the impenitent sinner , as he said to the foolish Virgins , I know ye not . The Duty of Repentance . THis duty of Repentance consisteth of two parts . 1. Mortification of the old Man , which is the first degree of Regeneration . 2. Quickning of the new , which is the second . 1. Mortification , is an act of the Holy Spirit in us , 1 who doth by little and little quench and abate in our souls and bodies , the natural strength of our corruption , which was crept into us , partly Originally , by Adams fall ( which is that we mean by the Old man ) and partly that Sin , which we have actually increased by our own frailty . It consisteth . 1. In our acknowledgement of Sin. 2. In our Contrition and Sorrow . Both which are set down in one Verse of the Psalmist . 1. Our acknowledgement is either 1. Inward . 2. Outward . 1. Inward acknowledgement is when we feel the burden of our sins pressing us down , our Consciences accusing us , and our thoughts testifying against us . 2. Outward , is when we make Confession of them by speech , or other outward actions . And this Confession of sin , is a publication or manifestation of our unworthiness and guilt , whereby we testifie and bewail , that we have sinned against God , and have ( withall ) a setled resolution and purpose to offend him no more . Confession is either Publick . Private . Publick Confession is , when upon the Lords Day , or other dayes appointed for Gods Worship , we in the open Congregation , together , or after the Minister , do confesse our sins to God. Private is , either 1. To God in our Closets , or other private places , as Ps. 32. 5. 38. 9. 18. 41. 4. 51. 2 Sam. 24. 10. Dan. 9. 2. To men . Jam. 5. 16. 2. Contrition is a sorrow and grief of the Conscience , and mourning of the Soul , because we have offended God , having also joyned with it a displeasure against our selves , and a true humiliation both of souls and bodies , as Iam. 4. 9. Esa. 66. 2. Eze. 36. 1. 41. 10. Ion. 3. 8. 2 Kings 22. 19. Matt. 5. 4. 2 Cor. 7. 9 , 10 , 11. Quickning of the new man , is when we , returning to God , live spiritually , and have a desire ( for the time to come ) to please Him : this is also called a Conversion to God. And this we do , 1. By avoiding evil . 2. Following that which is good . Both comprehended in Psa. 34.14 . Esa. 1. 16 , 17. The Benefits we receive by Repentance , are , The deferring of Gods punishments due for sin . The mitigation of his displeasure . The averting of his judgements . The escaping of eternal death . The prolonging of our prosperity . The attaining of eternal life . Confession of Sins . VVHo will give water to my head , or tears to mins eyes , that I may day and night bewail my sins and ingratitude against thee , O God , my Creator ? Many things there are which terrifie mens Consciences , and bring them to the true sense of their sins , but nothing is so available thereunto , as the contemplation of the greatness of thy goodness , and the multitude of thy benefits . That therefore , O Lord , my poor wretched soul may the better see and consider in what state it stands , I will recount thy manifold blessings , and the number of my sins , that thereby also , I may more clearly understand who thou art , and what I am , how gracious a God thou hast been to me , and how rebellious a sinner I have been to thee . There was a time , O Lord , ( as thy Divine Majesty best knoweth ) when I was not , and thou tookest me out of the dust of the Earth , and gavest me a being ; creating in me a Soul after thine own similitude , and made it capable of thy glory . Thou didst create my body , with all the members and senses thereof ; and my soul , with all the powers and faculties thereof . And as thou didst create me , so thou didst preserve me iu my Mothers womb , that I might come safe into this world , and receive the mark and badge of all thine , even the Sacrament of Baptism , whereby I was cleansed from the guilt of Original sin . Amongst a multitude of Infidels , dispersed over the face of the Earth , thou wouldest have me in the number of the Faithfal , even of those to whom so happy a lot hath fallen to be thine , regenerated with the water of Baptism : From which time , I was taken to be thine , and that admirable and happy Contract was made between us , that thou shouldest be my Lord , and I thy Servant ; thou my Father , and I thy Son : that thou shouldest perform and shew to me the love of a Father , and I to thee the duty of a Son. Further , O Lord , thou didst descend from Heaven to Earth for my sake , seeking me in all the ways wherein I had lost my self . With thy humanity thou didst ennoble my nature , and by thy bonds didst deliver me from bondage . Thou didst challenge me from the power of the Devil , by delivering thy self into the hands of sinners , and didst destroy sin , by taking upon thee the form of a sinner . With what reverence shall I speak of that other blessed Sacrament , which Thou also , O Lord , hast instituted and ordained for a remedy of all the miseries which have befallen me , and the many sins I have committed since my Baptism ; and for a salve and cure for all my spiritual diseases , even the Sacrament of thy most precious Body and Blood ? And as thou hast bestowed on me all these divine and heavenly blessings : so likewise in plentiful manner hast thou heaped on me temporal favours . Thou hast from my birth to this hour , preserved , nourished , cloathed , and fed me , in most abundant manner , giving to me the use of all thy creatures for my sustentation . Nay , what couldest thou have done more for me , than thou hast done ? Or what couldest thou have given me more , than thou hast bestowed upon me , either of blessings of this world , or of the world to come ? Now , having received all these mercies and favours from thee , how have I on my part behaved my self in thankfulness to thee for them ? Have I returned due praise unto thy Majesty for them , or carried my self , and ordered my life , like to one that might any way deserve them ? O Lord , I confess that I have not ; for such hath been the malice of my heart , that instead of shewing my self conformable to thy will , I dayly adde sin to sin , and iniquity to iniquity , heaping up wrath for my self against the day of wrath . How can I without tears remember , how often thou mightest justly have slain me , and yet ( notwithstanding my sins , which call for vengeance ) no evil hath happened unto me ? How many souls burn in Hell fire , which have sinned far less than I , and yet I remain alive ? What had become of me , if thou hadst taken me away with those at the same time ? How strict had my Iudgement been , if thy Iustice had laid hold on me , laden with so many sins ? Who then , O Lord , hath bound the hands of thy Iustice , who hath deprecated for me , when I lay thus lulled asleep in the security of my sins ? What hath pleased thee in me , that thou shouldst deal more mercifully with me , than with those , who in the midst of their dayes , in the heat of their youth , are taken away from amongst us ? My sins cryed out against me , and thou stoppedst thine ears , my offences dayly increased against thee , yet thy mercy dayly abounded towards me . I sinned , thou didst expect me , I fled from thee , and thou followedst me : I was weary in offending thee , and thou not weary in expecting me . And in the midst of all my sins , I ever received many good inspirations and goodly reproofs from thy holy Spirit , which checked me in the dissolute course of my life . How often hast thou called me with the voice of Love ? How often hast thou terrified me with threats and fears , laying before me the peril of death , and the rigour of thy divine Iustice ? How often hast thou followed me with thy Word preached . invited me with thy blessings , chastened me with thy scourges , compassing me about , that I could by no means slee from thee ? And lastly ( which is not the least of thy mercies ) with what patience hast thou waited for my serious Repentance ? What then , O Lord , shall I render back to thee , for all that thou hast done unto me ? In that thou hast created me , I owe thee all that I am created , in that thou hast preserved me , and thus long expected my return to thee . I owe thee life , and all that I am . But in that thou hast regenerated , sanctified , and redeemed me , and left those excellent pledges for my salvation ; I know not what to render unto thee . For , if the lives of all men and Angels were in my power , and that I could offer them unto thee for a sacrifice of praise and thanks ; yet were it nothing , being compared to the least of all thy spiritual blessings bestowed on me . VVho therefore will give a fountain of tears to mine eyes , that I may lament my great ingratitude , and unjust retribution for all these thy manifold blessings heaped upon me ? Help me thou , O Lord , and give me grace , that I may heartily confess , and grievously bewail my hainous offences and transgressions , against thee ; that thou mayest be reconciled to me , and in thy abundant mercies , shew some pity to me for them . I am thy creature , O Lord , made after thine own Likeness and Image : acknowledge thy workmanship , for it is thine own . In taking away the soyl and filth , wherewith it is defiled and stained , thou shalt soon perceive it to be thine own handy-work . Art not thou a Father of mercies , which have neither number , end , nor measure ? Although I have shaken off the duty and obedience of a child towards thee , yet cast not thou off the love of a Father toward me . I beseech thee , Although I have done many things , whereby thou mightest justly condemn me , yet thou hast not lost the means whereby thou mayest mercifully save me . If thou forsake me , to whom shall I flee ? who is there to help me besides thy self ? Acknowledge , G Lord , a straying sheep : Behold I come to thee all wounded , thou canst heal me . blind , thou canst enlighten me : full of leprosie , thou canst cleanse me : and spiritually dead , yet thou canst revive me . Thy mercy is greater than my sin : thy clemency , more than my wickedness : and thou canst remit , more than I can commit . Do not then , O Lord , put me back from thee : look not so much upon my sins , as upon thy infinite meocies ; who livest and reignest God of all mercies , world without end . Another . O Almighty Lord God , great in thy power , and terrible in thy judgements , who madest the Heaven , the Earth , the Sea , and all things in them , by thy Word , whose Power cannot be resisted , and whose Mercy is over all thy works . All things are under thy power and rule , both in Heaven and Earth . Thou shewest mercy on whom thou wilt , art pitiful to whom thou pleasest , and wouldst not the death of a sinner , neither delightest in the destruction of any . O God , rich in mercy , who , out of thy extraordinary love to Mankind , even when we were thine Enemies , didst send thine only Son into the world , that every one that believed on him might not perish , but have life everlasting ; Have mercy upon me , have mercy upon me , according to thy mercy , and according to the multitude of thy mercies , do away my offenses . Holy Father , I have sinned against Heaven , and before thee , and am no more worthy to be called thy Son. I have turned from thee , and have broken all thy Commandements . I have not walked aright , but have gone after mine own lusts , choosing those wayes , which thou hast forbidden me to tread in . Neither , O Lord , have I feared thine anger , but have been in all things disobedient unto thee , and have hardned my heart against thee . I have hated instruction , and cast thy sayings behind me . Truth hath found no place in me , and my hands have been the workers of much wickedness . I have spoken vainly , idlely , and wickedly . I have brought forth deceit , and meditated the way of untruth . I have provoked thy wrath against me , by accustoming my self to do the work of the flesh , and rejecting the good motions of the Spirit . Woe unto me , rebellious wretch , that I have committed these wicked acts , against thee , so loving , so good , so gracious a God ; to the utter destruction of my soul , without thy mercy in Christ Iesus . In remembrance , and confidence whereof , O Lord , I come to thee , and humbly intreat thee , that thou wouldest not reject a contrite , humble , miserable , and repentant sinner , who at this time earnestly invocateth thy Name . Return a little , O Lord , and be intreated for my manifold sins , do not unto me according to the multitude of them , neither reward me according to my transgressions . Let my humble Prayers , sighs , and groans , come into thy presence , and according to thy promises , receive me again into thy favour . For , O Father , I am one of those , whom thy only Son redeemed with his most precious blood . O Lord , my soul doth loath my life , by reason of my manifold sins , and I humble my self under thy mighty hand , because I know , that in thine anger thou shewest mercy , and in time of trouble thou dost forgive offences : And behold , O Lord , that I confess my sins , beseeching thee , for thy goodness , to do unto me , according to thy wonted mercy . I am confounded and ashamed to lift up mine eyes unto thee , because my sins have prevented my prayers , and have ascended up to thee , before them . Against thee , O Lord , have I sinned and done much evil in thy sight ; Yet wherefore should I dye in my sins , seeing it is not thy pleasure , that any sinner should dye , but turn unto thee , and live ? For thou art good and gracious , and savest those who are altogether unworthy , out of the abundance of thy mercy in Christ Iesus the Righteous . For although thine anger against sinners is unsufferable , and who may abide it ? Yet thy mercy towards offenders is unsearchable , and who can find out the depth thereof , or describe it ? Our Fathers in their troubles cryed unto thee , and thou didst deliver them , they put their trust in thee , and were not confounded . And though they , by their offences , have justly provoked thine anger , yet ( upon their humiliation ) thou didst remember thy Covenant , and ease them of their afflictions . O Lord , be merciful also unto me , for I am miserable and wretched . Heal my soul , for I have sinned against thee . My soul is very much disquieted within me : How long , Lord , will it be , ere thou look upon me , and deliver it ? Lighten mine eyes , for I have ( too long ) slept in death , and my sins have ( too long ) had dominion over me . Return , O Lord , at the last , and be gracious unto me ; O deliver my soul , and have mercy upon me : And all my bones shall say , Lord who is like unto thee ? To thee be all Honour , Praise , and Glory , World without end . Another . O Lord Iesus Christ , the only Physician of sick souls , who in the fulness of God came into this World , not to call the just , but sinners to Repentance . Behold me ( the most wretched of all sinners , who ( with as much humility as I am able in the confidence of thy great goodness , cast my self before the foot-stool of thy Majesty , confessing my great and grievous offences . And if the Publican in the Gospel durst not lift up his eyes to heaven , but stood a far off , and smote his brest , saying , Lord be merciful to me a sinner , what shall I doe , whose sins surpass the greatest sinners offences ? For all my inward and outward parts , are wholly depraved , and nothing that is good remaineth in me . And , when I look into the book of my conscience , I find , that I have abominably polluted the garment of innocency , which I received at my Baptism . I have put all my strength to offend thee with all the members I have . For , my feet have been swift to evil , and flow to good : mine eyes open to vanity , and shut to that which is truly amiable . My hands stretched to covetousness , and closed from the works of mercy : mine ears ready to hear evil , and stopped to the good motions of the Spirit : and my soul , ( the noblest part in me ) which hath eyes to contemplate the glory of thy Majesty : I have turned away from the consideration of thy Excellency , to the vain and transitory things of this life . I have given liberty to whatsoever mine eyes have desired , and have not resisted the unclean passions of my heart : so that the whole course of my life hath been a continual warfare against the. How often have I returned as a dog to the vomit , and as a sow washed , to the myre ? I am that Fool which hath said in his heart there is no God. For I have lived so dissolutely , that I have made plain demonstration by my behaviour , That I believed , thou either wert not at all , or else couldst do nothing at all . Thou , O Lord , hast often called me , and I have neglected thy voice : Thou hast expected me , and I have abused thy patience . Thou hast given me the treasure of a long time to repent , and I have consumed it wastefully . Thou hast stricken me , and I have not been sensible of thy hand . Thou hast afflicted me , and I have made no use of thy correction . Thou didst sweat , to make me clean , and I still remain in my pollution . I am hardned , as well with thy punishments , as with thy blessings , being rebellious to the one , and unthankful for the other . And what shall I further say ? but that my heart , soul , thoughts , and body , are all impure and defiled , and that of all sinners I am the chief , unworthy Earth should any longer sustain me , or that I should expect any thing from thee , but thy severest Iudgement . For if thou sparedst not Lucifer , and his Angels , for one only sin , Pride , but didst cast them from Heaven , to be reserved for everlasting chains of darknesse , unto the Iudgement of the great Day : what can I hope or look for , that have offended thee , not in one offence alone , but in all kind of transgressions ? For my sins are in number , numberless , insomuch , that I hate my self , for my madness , that from so noble a liberty , I am fallen into so base a servitude : and find my self overwhelmed with the horrible dread of thy fearful Iudgements , Yet when I behold and consider that infinite mercy of thine , which surpasseth all the rest of thy works , I am a little refreshed , and my Soul is a little comforted and revived : For as by the examination of the hainousness of my sins , and the strictness of thy Iustice , I did almost despair : So , considering and weighing the testimonies of thy Servants , left upon record , for the comfort of poor distressed souls , I am somewhat again cheared and raised up . For , besides those places of consolation , and many more , I find , by divers Parables and Similitudes of thine own , how ready and propense thou art to receive and pardon the Penitent . As , by the lost Penny , the lost Sheep , and by the Prodigal Son , whose Image I find in my self , and whose life mine doth fully parallel . Wherefore , O Lord , I humbly intreat thee , to restore me ( thy lost Son ) to thy favour : and withall , to give me the true sense and knowledge of the innocency I have lost . I do not desire , that thou shouldest deal so kindly with me , as that Father did with his Son : but I shall be happy and glad if thou wilt entertain me , as one of the meanest of thy hired servants . My hope and confidence is , that thou wilt pitty me , because thou art the fountain of pitty and compassion . Behold me therefore with the eyes of pitty , look on me , and ease me , who come unto thee , laden with the heavy burden of my sins ; pardon them , and save me , for thy infinite mercy : and remember not my sins , but thine own sufferings ; think not on me as a proud and rebellious Malefactor , but as an humble and penitent Convert , Look on me with those eyes of compassion , wherewith thou didst sometime behold Mary Magdalen , Peter , and the good Thief : Give me true knowledge of my sins , with the first ; true contrition , with the second ; and receive me , with the third , into thy Heavenly Paradise . Let thy obedience satisfie for my rebellions , thy innocency for my guilt , thy humility for my arrogancy , thy fasting for my intemperance , and thy justice for my iniquity . Lord , if thou wilt , thou canst make me whole , and restore me to thy former grace . Purifie , purge , and cleanse me from mine offences , and open mine eyes , that I may clearly see mine own pollution : and make me to grieve that I have not grieved for my sins as I ought to have done . And as thou hast by thy long-suffering hitherto expected my repentance , so , of thy infinite mercy and goodness , pardon me repenting : and grant me grace , that I may be afraid to offend thee hereafter . Hear me , O sweet Saviour , & make intercession for me to the Father , with whom , and the Holy Spirit , thou dost live and reign coequal and coeternal Lord God , world without end , Amen . Confession of Sins . I confess , O Lord , That I was shaped in wickedness , and in sin my Mother conceived me . That I was brought forth in uncleanness . That I am a root of bitterness . A wild vine of Sodom . A branch of the wild olive . The child of wrath . A vessel of dishonour and perdition . That my heart is rebellious , like a starting bow . That my throat is an open sepulcher , venting all folly . That I am of polluted lips . That my tongue talketh nothing but vanity . That mine eyes are evil prone to lust . That mine ears are uncircumcised , and like to the deaf Adder . That I have a forhead of brass , and a neck of iron . That my hands are slow to good . That my feet are swift to evil . I have sinned against thee , O Lord , and in thy sight , not fearing thy Majesty . My Sins are , In quantity , Large , and of a great size . Of long continuance , From my Mothers breasts . Deep . Heavy . Like a burden . Like lead . Stretching to Heaven with their cry . Many in number , Like the Stars . More than the hairs of my head . The sands of the Sea. Oftentimes reiterated . As a Fountain casting out water . Till they became as a habit . As red as scarlet and crimson . I am sold under sin . Till they become natural to me . Like the AEthiopians skin . The Leopards spots . In quality , The worst of sins . Strong , like cords and cart-ropes . Gaining nothing thereby . For a handful of barley , a little bread . Committing sin with greediness . Sin upon sin . With impudence . Not being ashamed . Knowing it to be sin . Giving offence thereby . Unthankfully . Like the Dog to the vomit . Like the Sow to the mire . Therefore , O Lord , because thou art just , and thy judgements true . I reap the fruit of my foolishness . For what fruit have I in those things whereof I am ashamed ? My dayes are consumed in vanity , and my years in the bitternesse of my soul. And now there is no health in my flesh , because of thy displeasure : neither is there any rest in my bones , by reason of my sin . My heart trembleth also , with remembrance of thy Iudgements . I feel bitterness above the bitterness of death , in that I have forsaken thee , O God , and that thou hast forsaken me . Woe unto me , rebellious Wretch , for thus doing . See , and consider , O Lord , how vile I am become , for my Soul abhorreth to live . I have roared for the disquietness of my heart . And what shall I now say , or wherein shall I open my mouth ? What shall I answer , seeing I have done these things ? Miserable man that I am , who shall deliver me out of this body of death ? When I have not what I can further say or do , this only remaineth , this is my last refuge , that I direct mine eyes to thee . Out of the deep have I called to thee , O Lord : Lord hear my voice . If thou Lord shouldest be extream to mark what is done amiss , O Lord , who may abide it ? Enter not into judgement with thy Servant , O Lord , for in thy sight shall no man living be justified . Wherefore , O Lord , I appeal from Thee , to Thee . From Thee , a just Iudge ; To Thee , a merciful Father . From the Throne of thy Iustice , To the Seat of thy Mercy . O Lord , be pleased to admit of this appeal . If thou do not , I perish . And , O Lord , carest thou not that I perish ? Who wouldest have all to be saved , none so perish . I am thine , O save me . Despise not the work of thy hands . Who hatest nothing which thou hast made . I am thy Servant , and Son of thy Handmaid . Thy Name is called on by us . Thou art not ashamed to be called our Lord. I am the price of thy Sons blood . O spare thy Workmanship . Thy Child . Thy Name . The price of thy Sons blood , But I am a sinner , and God heareth not sinners . Yet I pray thee remember of what I am made ; That I am but flesh , and a wind that passeth away , and cometh not again . Take notice of the matter of which I am made . Remember that I am but dust . Frail flesh . Light wind . Loose dust . And wilt thou , O Lord , break a leaf driven with the wind too and fro ? and wilt thou pursue dry stubble ? Behold , O Lord , though I have sinned , yet I humble my self under thy mighty hand . Spare the humble and contrite . David spared Shimei that railed on him . And David was a man according to thine own heart . Therefore do thou spare me . Ahab , King of Israel , forgave the King of Syria his offence , upon his humiliation . Was there ever King of Israel more merciful than thou ? Thou forgavest the same Ahab ( who had sold himself to sin ) when he humbled himself . Spare me also , I beseech thee . O Lord , how long wilt thou be angry with thy Servant which prayeth . Surely , Lord , I hide not my sins , like Adam , but confess them . Behold , I judge my self . Accept , O Lord , the Sacrifice of a troubled Spirit , A contrite heart , A grieved Soul , A wounded Conscience . Though I have sinned against thee . It hath ever been thy Practice to be merciful . Our Fathers trusted in thee , they trusted , and were not confounded . Thy mercies have been ever of old . Lord , where are thy former loving kindnesses . Look at the Generations of old , and see , did ever any trust in the Lord , and was confounded ? Or whom did he ever despise , that called upon him . It is due by thy Promise . Remember thy word unto thy servant ; upon which thou hast caused me to hope . Let thy mercy come unto me , O Lord , even thy salvation , according to thy word . God hath promised , which cannot lie . He is a God of truth . And confirmed it with an Oath . Which promise the unbelief of men cannot make void . If we believe not , yet he abideth faithful , he cannot deny himself . There will arise no benefit by my destruction . For what profit is there in my blood , if I go down into the pit ? For in death is no remembrance of thee , and in the grave who shall give thee thanks ? Wilt thou shew wonders to the dead ? Or shall the dead arise and praise thee ? Shall thy loving kindness be declared in the grave ? Or thy faithfulness in destruction ? The grave cannot praise thee , death cannot celebrate thee : the living , the living , he shall praise thee . I will not dye , but live , and declare the works of the Lord. O taste and see how gracious the Lord is , blessed is the man that trusteth in him . Thy mercies , O Lord , are Sweet . Comfortable . Better than life . Many . A multitude of them . Plentiful , Tender . Superabundant . Wonderful . Infinite . Great . Broad . From the East to the West . Long. Deep . High. To the Heavens . High. Above the Heavens . Past knowledge . Eternal of old . For ever . Preventing . Following . Compassing . Pardoning . Crowning . Over all thy works . Our sins . Thy justice . Thou art the Father of mercies . Thou art patient , and slow to anger . Thou winkest at the sins of men , because they should repent . Sparing thy people forty years . Many times thou didst turn thy wrath away , and wouldest not suffer thy whole displeasure to arise . It is of thy mercy that we are not consumed . Gentle in correcting , insomuch as thy justice is not without mercy . I will visit their offences with the rod , and their sin with scourges : Nevertheless , my loving kindness will I not utterly take from him . He hath not dealt with us after our sins . How shall I smile thee , O Ephraim ? Placable , and easie to be pacified . He will not alway be chiding : neither keepeth he his anger for ever . His wrath endureth but the twinkling of an eye . For a small moment have I forsaken thee , but with great mercies will I gather thee . In anger he remembreth mercy . David said , I have sinned against the Lord. And Nathan said to David , The Lord hath also put away thy sin , thou shalt not dye . The Lord waiteth to be gracious unto us . Compassionate . Thy Compassions are called bowels of mercy . When thou didst see the misery of thy people , thou hadst compassion on them . Then the Lord of the servant , moved with compassion , loosed him , and forgave him the debt . Not only ready to forgive , but profuse in mercy . With thee is plentious redemption . The Father of the Prodigal , not only pardoned him , but put on him the best Robe , and a Ring , and killed the fat Calf for him . He will have joy in Heaven , for a sinner repenting . Thy pardon extendeth , not only to small , but great sins , and sinners . Such as Pet. who forsware thee , Paul , who blasphemed thee . The Thief on the Cross. The Adulteress . Mary Magdalen . They say , If a man put away his Wife , and she go from him , and become another mans , shall he return unto her again ? shall not the Land be greatly polluted ? But thou hast played the Harlot with many Lovers , yet return again to me , saith the Lord. He is kind to the unthankful and evil . But all these are recapitulated and summed up in Christ Iesus . In whom he hath given us great and precious promises . And in whom all the promises of God are Yea , and Amen . In naming of whom it will be sufficient . Iesus , thou Son of David , have mercy on me . Which Name Jesus , was given unto him , because he saveth us from our sins . Lord , Do not so earnestly mark our sins , as that thereby thou forget thine own Name . Thou Son of David ( who forgave Shimei his sworn Enemy , reviling him ) Forgive me . O Christ hear me . Intercede for me . Make thy Father propitious to me . Say unto my Soul , I am thy Salvation . Let not thy Apostle comfort me in vain , when he saith , This is a faithful saying , and worthy of all acceptation , that Iesus Christ came into the world to save sinners . Where sin hath abounded , there grace hath super-abounded . God hath concluded all under sin , that he might have mercy upon all . When we were Gods Enemies , we were reconciled to him by the death of his Son. Let not another of thy Apostles say in vain . Christ once suffered for sin , the just for the unjust , that he might bring us to God. Let not the third . Mercy rejoyceth above judgement . Let not the fourth . If any man sin , we have an Advocate with the Father , Christ Iesus the righteous . And he is the propitiation for our sins , and not for ours only , but for the sins of the whole world . Let not thine own words be spoken in vain . Come unto me all ye that labour , and are heavy laden , and I will give you rest . I came not to call the righteous , but sinners to repentance . I came not to judge the world , but to save it . These things are not cannot be spoken in vain . Wherefore , in the multitude of the sorrowes that are in my Heart , thy comforts , O Lord , have refreshed my Soul. Let us therefore come boldly to the Throne of Grace , that we may obtain mercy , and find grace to help in time of need . Which be pleased to grant , For thy great and many Mercies . Thy Names sake . The Glory of thy Name . Thy Promise sake . Thy Practice sake . My Misery . My Infirmity . Even for thy Son Iesus Christ's sake . The Seven Penitential Psalms Paraphrased . Psalm 6. O Lord my God , rebuke me not , I beseech thee , in thy fierce indignation against my sins , either in this life , or at the day of judgement , neither chasten or correct me in thy hot displeasure , by condemning me to eternal death . 2 Have mercy and compassion upon me , according to thy accustomed goodness , O Lord , for I am weak , and frail by nature , strengthen me therefore by thy grace , O Lord , and heal me , by curing the infirmities of my Soul , for they are multiplied so greatly upon me , that my bones , and all my inward parts are vexed and disquieted with the remembrance of them . 3 My sinful Soul , considering my manifold offences , and trembling at the thought of thy just anger against them , is also ( like as is my flesh ) sore troubled , and almost at the point of desparation : but thou , O Lord , that desirest not the death of a sinner , how long will it be ere thou look upon me , and bring me out of this misery ? 4 Return from the rigour of thy justice , O Lord , to the sweetness of thy mercy , and deliver my Soul from the bondage of sin : O Lord , save me from the assaults of the Devil , not for any merits of mine , but for thy mercies sake , in Christ Jesus my Saviour . 5 For in death there is no remembrance of thee , to praise and glorifie thy Name : and who , surely none there is that shall give thee thanks , or celebrate thy goodness in the grave of Hell , where nothing is to be heard but weeping , gnashing of teeth , and blasphemies . 6 I am weary and faint , with my groaning and sighing for my transgressions , every night , when I should take my rest , I wash my bed , weeping for them , and I water my couch , the place of my rest , with my tears of unfeigned repentance . 7 Mine eye of reason and understanding is consumed , and groweth weak , because of the grief I take , fearing thy judgements : yea , it waxeth old , and I continue in sin , because of the united Forces of all mine Enemies , the World , the Flesh , and the Devil . 8 Depart therefore far form me al ye mine Enemies , which are , and have been the workers and causers of mine iniquity , by your tentations , and evil examples ; for henceforth I will have no more to do with you ; for my Conscience assureth me , that the Lord , of his infinite goodness , hath heard and pitied the voice of my weeping : and therefore I should be unthankful to him , to return to those sins , which he , in his mercy , hath forgiven . 9 The Lord , I cannot repeat it too often , hath graciously heard my earnest supplication for the pardon of my sins , and he , the Lord , plentiful in pity , hath not only now , but will also hereafter receive my prayer , whensoever I call faithfully upon him . 10 Let all mine Enemies therefore : who have sought my destruction , be ashamed at my Conversion , and before vexed and troubled at the consideration os Gods judgements . Let them no longer delay , but repent and return to the Lord , and be ashamed , that they have so long deferred their conversion , and suddenly , without any longer delay , make their peace with him , by unfeigned repentance . Glory be to the Father , &c. Psalm 32. BLessed is he in this life , in assured hope , and thrice blessed , in full and perfect fruition , in the life to come , whose transgression , by Gods mercy , is forgiven , in respect of the offence : and whose sin , by the imputation of Christs righteousness , is so covered in this world , that it be not laid open at the day of judgement , in respect of the punishment . 2 Blessed and happy is the man , unto whom , in regard either of offence , or punishment , the Lord , accepting the merits of Christ , imputeth no sin , but giveth so ample a remission of them , that he taketh no notice of any sin in him : and in whose Spirit , as well as in outward shew , is no guile , but penitently , without hypocrisie , bewaileth his offences . 3 When I my self ( I speak by experience ) kept silence , dissembling and covering my sins , wherewith my Conscience was oppressed , my bones , and inward parts , waxed old and feeble , through my roaring , which God regarded not , though I cryed all the day long , and that , because I confessed not my sins aright unto him . 4 For day and night , continually , thy hard hand of affliction was heavy upon me , to punish my obstinacy , and to reduce me to repentance ; and by reason thereof , my moisture and vigour which I formerly had , is turned like to the drought of Summer , and is almost withered and dryed up . 5 My sin therefore , at the last ( I being thus handled by thee ) did I resolve to acknowledge unto thee in contrition of soul , and mine iniquity , which I formerly concealed , I have but any longer hid , but humbly confessed unto thee . 6 I further said within my self , when thy grace began to work in me , that I will no longer continue in my rebellion , but penitently confess all my transgressions , and iniquity unto the Lord , gracious and merciful : and I had no sooner done it , but thou ( of thy wonted compassion ) forgavest the iniquity , and punishment of my sin , committed against thee . 7 For this remission of sin , as it was necessary for me to pray for it , so shall every one , of what condition soever , that is godly , ( for the just also fall ) pray unto thee , O Lord , in a time when thou mayest be found , in a fit season . But in the greatest danger of floods , and swelling of the great waters of afflictions , God will so preserve serve the just man , that they shall not have power to come nigh unto him ; to oppose or overwhelm him . 8 Thou , O God , art my hiding place , and refuge in all tribulations ; thou ( for in none other will I trust ) shalt preserve me , by thy power , from trouble and adversity . Thou shalt compass me about with thy mercy , and I will sing unto thee songs of praise , for my deliverance . 9 I will instruct thee ( saith God ) O Man , if thou wilt be ruled by me , and teach thee in the way of righteousness , which thou shalt wal in without erring . I will guide thee in the right way with mine eye of providence , that no evil shall happen unto thee . 10 Be ye not therefore , O foolish men ( since I am so careful over you ) without reason , as the unruly Horse , and dull Mule , which have no understanding , to bridle their head-strong desires : whose hard mouth must be held in with strong hand , and with bit and bridle , and you with tribulations and afflictions : if you be rebellious , then ( as they must be held in lest they come near thee , and fall upon their Rider , or kick at them , so ) shall you be forced by adversity to know your selves , for opposing God your Creator . 11 Many sorrows , either in this world , or torments , in the world to come , shall be to the obstinate and unrepentant wicked : but he that with his whole heart dependeth on , and trusteth in the Lord his God , the Mercy of the same God shall compass and defend him on every side , from all dangers . 12 Be glad then , O ye Servants of the most High , in the salvation of the Lord , and not in your own strength , and rejoyce in fervency of spirit , ye that are just and righteous : shout for joy , in the comfort of a good Conscience , all ye that are upright in heart . Because the Lord is gracious to those that love him , and hath delight in the prosperity of his Servants . Glory be to the Father , &c. Psalm 38. O Lord , I do not altogether decline and refuse thy corrections , only this I require of thee , that thou rebuke me not in thy fierce wrath , by condemning me with the reprobate : neither chasten me , poor sinner , too severely , by the extraordinary afflictions of this life , or in thy hot displeasure . 2 For it is not without cause , that I should thus deprecate thine anger , for thine arrows of grief and anguish stick fast in me , and are sore upon me already , and thy hand of present affliction presseth and troubleth me sore . 3 There is no soundness nor health in my flesh , because of the vehemency of thine anger against me : Neither is there any rest or quiet in my bones , and inward parts , when I consider , that thy displeasure ariseth towards me , because of the grievousness of my sinne . 4. For ( having recollected my thoughts ) I find that mine iniquities ( which hitherto I regarded not ) are so many , that they are gone over my head , they are past my understanding , for quantity and quality , and as a heavy burthen , for the weight of them , they are become to heavy for me to bear any longer : they press me down so much , that I cannot look up to Heaven , or heavenly things . 5 My wounds , which sin hath made in my Conscience , stink in thy nostrils , O God , and they are so abominable , that now they corrupt , and putrifie in mine own sight : and all this is come upon me , because of my foolishness , that have let them go so long unsearched , ( un-repented of ) that they are almost past cure , or remedy . 6 I am troubled therefore , that I have so long put off my conversion , I am bowed and pressed down , with the weight of my transgressions , and an humbled in soul for them greatly , and crave pardon for them . I go mourning and grieving all the day long , be wailing the former time of my life mis-spend . 7 For my loyns are filled , and infected with a loathsome disease , or carnal concupiscence : and there is no soundness nor goodness at all in my flesh , for that it rebelleth against the Spirit . 8 I am feeble in body , and sore broken in mind , in so much , that considering with my self , how grievously I have offended thee , I have roared and cryed bitterly , by reason of the disquietness of my sinful heart : O Lord , therefore forgive my offences . 9 Lord , who knowest all things , and dost search into the hearts of all men , all my desire , to be reconciled to thee , and to lead a new life , is before thee , thou knowest it , and my groaning , and earnest prayer , mingled with sighs and tears , is not hid from thee , but ( I hope ) is ascended into thy presence . 10 My heart , which hath lost the peace of Conscience , panteth for fear of thy Judgements , my [ wonted strength faileth me , and I am grown weak : as for the light of mine inward eyes , wherewith I was wont to discern good from evil , it is also dim , and gone from me , and I am become like to them that walk in darknesse . 11 My lovers , and those which I took for friends , because they see me go about to forsake my evil courses , stand aloof off from my sore , and instead of giving me comfort , become mine adversaries : and my kinsmen , who in my prosperity fawned on me , now stand afar off , and leave me comfortless . 12 They also of mine Enemies , that seek after the ruine of my life , and eternal happiness , lay snares and tentations for me : and they that seek my hurt , in bereaving me of my good name , speak mischievous and false things to my reproach , and imagine deceit , how to divert me from the right way , all the day long . 13 But I , being resolved to persist in the way of repentance , and to trust wholly in the mercy of God , behaved my self to them as a deaf man , giving no ear to their allurements , and made as though I heard them not : and I was in my behaviour to them , as a dumb man , that knew not how to speak ; or , that opened not his mouth . 14 Thus careful was I , lest mine Enemies should entrap me , and I continued still , as a man that heareth not , nor is moved with their tentations , and in whose mouth ( notwithstanding their evil deeds to me ) are no reproofs . 15 For in thee , O Lord , ( let them do what they can ) do I hope , and put my confidence , that thou wilt keep thy promise , and hear me , when I call upon thee , O Lord , my God , and Saviour . 16 For I said in my prayer to thee , hear me , O Lord , lest , if thou forsake me , they should rejoyce and triumph over me , for when , and as soon as my foot of Faith slippeth , never so little by infirmity , they presently imagine , that thou hast forsaken me , and magnifie themselves , as though they had obtained victory , against me . 17 For I cannot marvel , that they should so do , considering , that when I feel the weight of my sins , I my self am ready to halt and despair : and the reason of my sorrow is , because thy judgements are before me , and in my thoughts . 18 For remedy whereof , I will declare , and confess to thee , O Lord , in the biterness of my Soul , my iniquity , and take revenge of my self for it : yea , I will be ( as long as I live ) heartily sorry , and much grieved for my sin past , though it be forgiven . 19 But mine Enemies think not of forsaking their wayes , they are lively , and merry , and cry peace , peace , to their Souls , and they are strong to do evil : and they also that hate me ( because they see my Conversion ) wrongfully , and without cause , are multiplyed , and exceedingly increased . 20 They also that unthankfully render evil to me , for the good which I have done unto them , are also become mine Adversaries , and do unto me all the mischief they can , and why ? because they perceive my conversion , and that I follow and love the thing that good is , which they hate . 21 Forsake me not , either in tentation , or tribulation , O Lord , the Author of my salvation : O my God , whom I desire to serve , be not far from me , by with-drawing thy grace from me . 22 Make haste ( lest I faint under the burthen of my sins ) to help me , against my Enemies , O Lord , who art my only stay in this life , and my salvation in the life to come . Glory be to the Father , &c. Psalm 51. HAve mercy upon me , miserable sinner , O God , full of mercy and compassion , according to thy loving and infinite kindness to the Sons of men ; and , as my sins are infinite , so , according to the multitude of thy tender mercies , which thou hast ever shewed to penitent sinners , blot out of the book of thy remembrance my innumerable transgressions . 2 Wash me thorowly , with the blood of thy dear Son , from mine iniquity , whereby I have so often offended thy Majesty ; and cleanse me , in the fountain of thy mercies , from my sin , whereby I have also offended my Neighhour . 3 For , behold , O Lord , I hide not , nor excuse , but in the bitter tears of repentance acknowledge and confess my horrible transgressions against thee , and my grievous sin , in which I did for a time take delight , is grown odious to me , and is ever before me in remorse of Conscience . 4. Against thee , most mercifull Father , only , have I sinned , and though I were ashamed to commit sin in the sight of men , yet I have done this great evil in thy all-seeing sight : yet , O Lord , be mercifull to me , and pardon it , that thou mightest be justified , and found true and faithfull , when thou speakest ( as thou hast often done ) of mercy and forgiveness to the penitent , and be clear from the imputation of injustice , when thou art arrogantly and falsly judged for severity , thy punishments being just , though the eyes of our understanding be not so clear , as to perceive the justice of them . 5 Behold , O Lord , that I , as all man-kind , was shapen in the iniquity of original sin , from which fountain springeth my misery : and in sin , and concupiscence did my mother conceive me , from whence groweth the infirmity of my flesh . 6 Behold also , O Lord , I know that thou desirest Truth , Faith and integrity , in the inward parts of my conscience : and in the hidden parts of me ( my soul ) Thou shalt make me , by the illumination of thy Holy Spirit , to know wisdom , to eternal life . 7. Purge me , leprous sinner , with spiritual Hisope , the blood of thy Son , instead of the Hysope , which was wont to clense the leprous , in the law ; and by that blood , I shall be clean , and purified from the leprosie of sin : Wash me , in the fountain of Grace , and then , by tears of repentance , and the merits of my Saviour , I shall be whiter in thy sight , than Snow . 8. Make me poor wretch to hear , and sensibly feel the joy and comfort , of remission of my sins : and let me find gladness in the promise of life eternal , that the spiritual bones of my soul , which thou hast broken with tentations ; and afflictions , may rejoyce , and give thee thanks and praise . 9 Hide and turn away thy face , and wrathfull countenance , from my sins , lay them not to my charge : and blot out of thy Register all mine iniquities , that they never appear to condemn me . 10 Create in me ( polluted ) a clean and pure heart , O God , the Creator of all things , and renew by thy Grace , a right and sanctified Spirit in me . 11 Cast me not away , into the pit of desperation , by debarring me from thy presence , where ( only ) is fulness of joy , and take not for ever , thy Holy Spirit of comfort from me . 12 Restore unto me rather the unspeakable joy of thy Salvation in Christ Jesus , which they feel in their consciences , whose sins thou remittest : and when I am reinstated in thy favour , uphold and keep me , from falling again , with thy free , powerfull , and saving Spirit . 13 Then , even when I shall be restored , I will , by word of exhortation , and example of conversation , teach transgressors how they shall keep thy wayes and Commandements : and by that means ( thy Grace assisting ) they , which now are sinners , shall forsake their wickedness , and shall be truly converted unto thee . 14 Deliver me , and quit me , from my former bloody offences , and keep me henceforth , from blood-guiltiness , and carnal corruptions , O God , my Protector : Thou God , which art my Redeemer , and the Author of my Salvation : and , all the dayes of my life , my tongue , for joy thereof , shall sing unto thee , and that aloud , and chearfully : and praise thy Name , by extolling of thy righteousness , who dost justifie sinners , and art merciful to the penitent . 15 O Lord , that givest wisdom to the simple , open thou my lips , which are closed by sin , from doing any service unto thee : and then , with boldness , my mouth shall utter , and shew forth thy praise : For to thee alone belongeth all Honour and Glory . 16 For thou , O God , desirest not , that I should offer the Sacrifice of Goats and Calves , to expiate my offences , else would I willingly give it , and lay it on thy Altar : but thou ( having , by sending thy Son Christ Jesus , abrogated the Ceremonies of the Law ) delightest not any longer in burnt Offerings , but in obedience to thy Commandements . 17 The Sacrifices accepted of God , and whereby we are in Christ reconciled to him , are a broken and humble Spirit , dejected with the sight of sin : a broken and contrite heart , truly mortified and repentant , O God , thou hast promised , that thou wilt not despise , but lovingly accept . 18 Do good , O God , in thy good pleasure , and be favourable and gracious unto Sion , thy Catholick Church : Build thou , upon a sure Foundation of Religion , and establish the hearts of thy Saints and Servants , the walls of thy Church , Ierusalem . 19 Then shalt thou , in Christ Jesus , be pleased with us , and with the Sacrifice of Righteousness , in thy Congregation . And with burnt Offerings and Oblations of our hearts . Then shall they , thy Servants thus established , offer Bullocks : the Sacrifice of praise , upon thine Altar , in thy presence , to the honour of thy most holy Name . Glory be to the Father , &c. Psalm 102. HEar my Prayer , which , in the bitterness of my Soul , I make to thee , O Lord , whose mercy is the Sanctuary of distressed sinners : and let nothing stand between that mercy and me , which may hinder my cry to come to thee . 2 Hide not thy face , turn not away thy countenance from me , as if thou wert offended at me , but rather , in the day of adversity , when I am in trouble and sorrow , encline thine ear of pity unto me , and that right soon and speedily . 3 For my dayes , which I have mis-spent , are consumed away like smoke , which for want of substance , dissolveth to nothing , and my bones , which by my broken spirit , are dryed up , are burnt up as a fire-brand . 4 My heart is dejected , and smitten with the thought of thy Justice , and it is withered , with remembrance of thy Judgements , like grass , without juyce or sap : so that in this anguish of Soul , I forget , and loath to eat my bread . 5 By reason of the grievous voice of my groaning , sighs , and tears , I am so consumed away , that my bones , for want of flesh , cleave to my skin , and I am nothing but skin and bone . 6 I am ( for shame that I have offended thee ) become in condition like a Pelican , that liveth solitarily in the Wilderness : and I am like an Owl , not daring to be seen , but that avoideth the light , and is continually in the Desert , shunning the company of other Birds . 7 I watch , and sleep not , for the thought of my sins , and am as a Sparrow , that caring for no company , sitteth alone , making grievous lamentation in a mournful note , upon the house-top . 8 Mine Enemies , seeing me thus penitent , reproach me , with opprobrious speeches , all the day , continually deriding me : and they that ( while I was their companion in sin ) applauded me , are , upon my conversion , mad against me , and do combine , and are sworn to do me mischief , and to that end set themselves against me . 9 For this cause , taking no pleasure in this world , I have eaten ashes , and fed upon course meat , like as it were fine bread , and dainty fare , and I have mingled my drink with tears , weeping , and lamenting for my sinnes . 10 Because of thine indignation against me for them , and thy wrath for my bad life past , all this evil and more hath befallen me , for thou hast lifted me up very high , and from thence hast cast me down , that my fall might be the greater . 11 My dayes , few and evil , are passed like a shadow upon a Sun-Dyal , that declineth toward the Evening : and I that lately seemed to flourish , am withered , and dryed up , like grass , without sap , for want of thy comfort . 12 But thou , O Lord , which wert and art , shalt continue immutable , and shalt endure for ever , while all transitory things pass , and come to nothing : and thy glorious works , shall be had in remembrance unto all generations , even unto the end of the world . 13 Thou , O Lord , who seemest to men to sleep , shalt arise in thy strength , and have mercy and compassion upon Sion , thy Church militant , now oppressed with the tyranny of Antichrist : for the time to look upon her , and favour her , is at hand , yea the set time , which thou hast decreed for her deliverance , is , or will not be long ere it come . 14 For they which be thy true and faithfull Servants take pleasure and delight in her stones ( their fellow Servants ) and are glad when they see them prosper : and favour , and pity the very dust and ruines thereof , when they see them under persecution . 15 So , that when they shall be delivered from their misery , the very heathen shall fear and tremble at the Name of the Lord , and be converted to him : and all the Kings and Potentates on earth , which now oppose the truth , shall acknowledge thee , O Lord , to be the King of Kings , and Lord of Lords , and be afraid at the greatness of thy glory and Majesty . 16 When the Lord , by his almighty power , shall build up Sion , and repair the ruines of his Church , he shall then , to the confusion of his enemies , appear in his glory , which they shall not be able to endure . 17 He will then in mercy regard , and hearken to the prayer of his poor servants , and the destitute of his help : and not any longer seem to turn away his face from them , nor despise their prayer , and earnest supplications . 18 This mercy of his , shall then be recorded and written as a remembrance for the generations to come , even to the end of the world , which shall attempt the like against his Church : and the people , yet unborn , that shall succeed and be created , in ages to come , shall praise and magnifie the Lord , which only doth marvellous things . 19 For he hath in mercy , by sending his Son Christ Jesus , looked down from the height of his Sanctuary , his holy place : even from Heaven , his Fathers bosom , did the Lord Jesus behold the Earth , and had compassion upon all the Sons of men . 20 To hear and pity the groaning of the Prisoners , such as did groan under the burden of the Law , and to loose , and set at liberty , by his passion and intercession , those of the posterity of Adam , that are appointed to suffer death , for not fullfiling the same . 21 To the end , that they being so delivered , may declare , and shew the power , and the Name of the Lord , which is Jesus the Saviour , in Sion , his Church : and magnifie and extol his praise in Ierusalem , his holy habitation . 22 When the faithful people , which are yet dispersed over the face of the Earth , are gathered together , and made one Congregation , and the Kingdoms of the Earth , which are yet in darkness , are instructed to serve thee , the only Lord of Heaven and Earth . 23 He , even the Lord , in the time of this expectation , hath weakned and abated my strength , so that I can do no good of my self , in the way of this my earthly pilgrimage : he hath shortned and cut off my dayes , by afflicting me for my sin . 24 I said , yet in this weakness , and anguish of my Soul , O my God , with-draw not now thy mercy from me , and take me not away out of this world in the midst of my dayes , the chief time of my strength ; as for thy years , as they are from all eternity , so shall they endure , throughout all generations , even for ever . 25 Of old , at the beginning of time , hast thou , of thine own power , laid and created the Foundations of the Earth , the visible World , and all things in it : and the Heavens , and Firmament thereof , are the only work of thy Almighty hands and power . 26 They , even Heaven and Earth ; and all things in them , shall pass away and perish , from the form they now have : but thou , O Lord , the Creator of them , shalt endure immutable . Yea , without all doubt , all of them , as thou hast decreed , shall wax old , and consume with age , like a garment long worn , and as a vesture , or garment , shalt thou , by the sound of the last Trump , change and dissolve them , and they shall yield to thy power , and be changed . 27 But thou , O Lord , art the same , alwayes unchangeable : and thy years , being from all Eternity , shall have no end , but continue for ever . 28 The Children , and posterity of thy faithful Servants , begotten by the seeds-men of thy Word , shall continue in grace in this life : and their righteous seed shall stand fast , and be established for ever , together with them in glory hereafter , and enjoy everlasting happiness before thee , in thy blessed presence . Glory be to the Father , &c. Psalm 130. OUt of the depth of tentations , dangers , and sorrow for my sins , wherein my Spirit is almost overwhelmed , have I , by fervent prayer , cryed and called unto thee , O Lord , who only art able to give me relief . 2 Lord , of thy mercy haste thee , and hear my voice and petition , and deliver me from my misery , O my God , let thine ears of pity and compassion be attentive to consider and well weigh the lamentable voice of my humble supplications , and let not my prayer return unpitied or unheard of thee . 3 If thou , Lord , contrary to thy disposition , shouldest be so exact and extreme , as in the rigour of thy justice , to mark the iniquities , which we by our natural corruption daily fall into , and punish us accordingly : O good Lord , who ? none , not the most upright , shall be able to answer one for a thousand , or stand before thee , ( without much horrour ) at the Judgement Seat. 4 But , for the comfort of poor wretched sinners , and to keep us from utter desperation , we find it recorded by the holy Spirit , that there is forgiveness of sins , and mercy toward sinners repenting , with thee , by Jesus Christ , who came to save them : and yet , this mercy of thine is tyed with such conditions , that thou , who also art just , mayest be also feared , lest thy lenity be abused . 5 I , for my part , wait , and confidently expect , for the Lord , to receive mercy from him : My sinful , but repentant Soul , waits to receive consolation : and in his Word ( whereby he promiseth mercy to repentant sinners ) do I hope , and place my whole confidence , because I know , that he which hath promised is just . 6 My sinful Soul , in this expectation , waiteth for the Lord , and tarryeth his good pleasure to comfort it , more earnestly than they that , in a disconsolate long night , watch for the morning : Yea , ( I say it again ) more zealously than they that are weary of the night , and watch for the light of the morning . 7 Let Israel , and all Gods faithful people , hope still , and put their trust in the goodness of the Lord : and not without cause : for with the Lord , though he justly take vengeance on us for our sins , yet there is , ever was , and will be found , mercy towards penitent sinners : and with him , by Jesus Christ , is not only forgiveness for a few sins , but plenteous redemption from the captivity of the Devil and Sinne. 8 And he , even Jesus Christ , by his merits and intercession , shall redeem and save Israel , and each of his faithful servants , from all his iniquities , and the punishment due for them . Glory be to the Father , &c. Psalm 143. HEar my earnest and humble prayer , O Lord , which in my misery I make unto thee , Give ear , and be not deaf to my supplicatious , in the time of my distress : but in thy faithfulness and truth , which endureth for ever , answer me , and grant my petition , which I make , not trusting in any merits of mine own , but in thy righteousness . 2 And my further petition to thee is , that thou enter not into the Throne of thy Iudgement , by strictly examining my mis-deeds , and dealing rigorously with me thy poor servant , who hath mis-spent his talent : for in thy all-seeing sight , shall no man living in this vale of misery , be justified , or found innocent . 3 For , the Old Enemy of mankind , the Devil , hath by his malice persecuted , and sought to entrap my Soul , to separate it from the love of thee : he hath smitten , and cast my life and Soul down to the ground , and filled me full of earthly desires , he hath made , and caused me to dwell , and take pleasure in the darkness of of my sins , as those that are without sense , and have been long dead . 4 Therefore , O Lord , considering my desperate estate , is my spirit overwhelmed with grief within me , and my heart is disquieted within me , and is also desolate , and sore troubled . 5 I yet , in the midst of the sorrows that are in my heart , do remember what I have read and heard , what thou hast done in the dayes of old , how that thou hast been gracious to the penitent , and severe against the unrepentant sinner . I meditate also on all thy works , but especially on that of thy mercy , and I muse , and exercise my self in contemplating on the works of thy hands , admiring thy Power , and Wisdom , in the Creation of all things . 6 I stretch forth , and lift up my hands in my prayers unto thee , O Lord : my Soul ( which is dry for want of the dew of thy grace ) thirsteth after thee , for the water of life , as a thirsty land , in a time of drought . 7 Hear me , and answer me speedily , delay not , O Lord , for my spirit waxeth faint , and faileth me in my devotion : Oh hide not thy face and loving countenance from me miserable sinner , lest it come to pass , that I be like in condition unto them that go down headlong after their own inventions , into the pit of destruction and perdition . 8 Cause me by thy Spirit , to hear and feel thy loving kindness and mercy in the morning speedily , lest I perish : for in thee only , and not in the help of Men or Angels , do I place my whole trust and confidence : Cause me , by thy grace , to know and learn the way of thy testimonies , wherein I should , and ought to walk , without declining to the right hand or the left : For I lift up my soul , by prayer and repentance , unto thee , who only canst direct me aright . 9 Desiver me , O Lord , by thy power , from all mine Enemies , visible and invisible , for I flee , and make haste for succour unto thee , as to my Protector , to hide and defend me from their violence . 10 Teach and instruct me ( that am ignorant ) to do thy Will , and those things which thou commandest , for thou art thy God and Director : Thy Spirit is good , and all-sufficient for me : Lead me therefore by it , into the right way , which bringeth into the Land of Righteousness and Truth . 11 Quicken me again , O Lord , and revive me from the death of sin , for thy Names sake , which is Jesus , and for thy Righteousness sake , and love to goodness , bring my Soul by thy grace , out of the trouble and anguish whereinto my sins have brought me . 12 And of thy tender mercy and compassion cut off , and kill in me mine Enemies , the concupiscences of the flesh , and destroy and confound all them , that with injuries and tentations afflict and disquiet my Soul , which is wholy devoted to thee : for I am thy servant , and Son of thy Handmaid , and desire to serve thee in holiness and righteousness all the dayes of my life . Glory be to the Father , &c. Directions before Receiving the Holy Communion . AS many as desire to be partakers of the holy Sacrament of the Body and Blood of Christ ( as of necessity every one must be , that intendeth to receive benefit by him ) ought , before the taking of it , to prepare his Soul , and fit it , for the due receiving of it , and not come to it carelesly , without due examination of himself , and respective consideration of the excellency and worth thereof . And therefore , before the time of communicating , we ought to spend some hours or dayes ( the more the better ) in meditating upon the great and unspeakable love and mercy of God towards us miserable sinners , in ordaining so powerful a means to purge and cleanse us , and bring us to him : in believing all his promises made to us in Christ Iesus , in applying them to our selves ; in performing the works of charity ; in examining in what estate our Souls do stand ; in calling to mind our sins , and confessing them to God ; in grieving and repenting for them , and that in all humility and godly sorrow ; in returning with the Prodigal ; smiteing our breasts with the Publican ; weeping with Mary Magdalen ; begging mercy with the Thief on the Cross ; and lastly , in promising to God , to lead a better life for the time to come . Thus if we do , no doubt , but we shall be welcome Guests to this Feast , as being of that number for whom it was prepared . For by how much the more we come prepared to take this Sacrament , so much the greater shall be the grace which we shall receive by it . There are four Duties required in every Communicant . First , Faith , to believe , that Iesus Christ did , and suffered all things , which are written of him in the Holy Scriptures , for the Redemption of Mankind . Secondly , Repentance , by which a man ( confessing his sins to God , with a purpose to lead a new life ) is reconciled to him . Thirdly , Reverend Behaviour , that in all humility , we make our selves fit Guests for such a Feast . Fourthly , Meditation and Attention , that we , during tht time of the administration of the Sacrament , attend no earthly thoughts , but wholly fix our Souls upon our Saviour Christ , and meditate on nothing but this great and high benefit , and thereby be enflamed with a hearty love , and thankful mind to God , not only for his infinite love , in suffering so great things for us , but also for instituting this blessed Sacrament , to remain to the end of the World , as a sure pledge of his continuance among us , and perpetual care over us . After we have communicated , and are refreshed we ought also to be thankful to God , for so great a benefit ; ( Thankfulness being not the least Duty of this Service ; The Sacrament it self being called Eucharistia , which is Thanksgiving ) and to strive to imitate him as well in life as death : to live purely , and not to defile our Souls again , being purged and cleansed by the powerful operation of this blessed Sacrament : that so by Examination , Meditation , Thanksgiving , and constant Resolution of Amendment , We may worthily receive Christ into our Souls and be made members of his mystical body . Meditations and Prayers before the Communion . VVHat am I , O Lord , that I should be so bold as to come near to thee ? what am I ? that I should attempt to receive this so great and high mystery ? what is man by nature , but a vessel of corruption , unapt to any good , propense and most ready to any evil ? What is man , but a creature , of all others most wretched ? blind in judgement , inconstant in his actions , unclean in his desires , and ( though small in desert , yet ) proud and great in his own conceit ? Thou seest , O Lord , what I am . But thou , O Lord , art great , good , wise , and eternal : omnipotent in strength , wonderfull in wisdom , deep in thy counsells , terrible in thy judgements , and absolutely perfect , in all thy works . How then dare I , that am so base and unclean a creature , approach to the Feast of so great a God , and a Lord of so great a Majesty ? Behold the Heavens are not clean in thy sight , and the Pillars of Heaven shake and tremble at thy word . Saint Iohn the Baptist ( who was sanctified in his Mothers Womb ) professed himself not worthy to unloose the latchet of thy shooes . Saint Peter cryed out to thee , to depart from him a sinfull man , How then , can I , the chief of all sinners , but tremble at thy presence ? O Lord , I fear that ( being thus wretched and unfit ) I shall not be admitted to this Feast , but rather be repelled , for want of a wedding garment , even the garment of a sanctified Soul. For my whole life hath been so wretchedly and lewdly spent , and my dayes have been so wickedly wasted , that I hourly seem to renew thy passion . Many a time I have ( with Iudas ) sold thee , for a small sum of pleasure or profit , and now in coming to receive thee unworthily , what doe I else , but with him , betray thee with a kiss ? How then shall I dare to receive thee , in so desperate and wicked estate ? How canst thou abide or dwell in so loathsome a Dungeon , wherein , there is no part , room , or corner clean ? O Lord , I acknowledge mine unworthiness , and yet withall thy mercies are not hid from me : and by them , I am encouraged to come , with confidence unto thee , for by how much the unworthier I come unto thee , by so much the more will thy mercy be glorified , if thou do not reject me . Lord , thou art not wont to put sinners back , but to call , and set them forward to repentance . Wherefore , O Lord , animated by thy calling , and invitation I come unto thee , overburthened with the weight of my sins , hoping to find ease and relief of thee . Thy custome ( while thou wert upon earth ) was to receive sinners , and to eat with them : and thy delight was to be with the Sons of men , If thou , O Lord , be still pleased with such guests , behold one here at this time , of that kind , a notorious sinner . I verily believe thou tookest more pleasure in the tears of the sinfull Woman , than in the great feast of the proud Pharisee , and for a few tears of hers , didst forgive many sins unto her . Behold , O Lord , new matter offered for thy great mercy to work upon . Here lyeth a sinner who hath many more sins than she , but fewer tears by many : who though he hath more grievously offended , yet doth more carelesly bewayle his offences than she did . She was neither the first , nor the last , whom thou in thy mercy didst receive to favour . O Lord let me also be one of the subjects of this thy mercy , and although I have not tears sufficient to wash thy feet , yet thou hadst shed drops of blood , more than sufficient , to cleanse my sins . I read , O Lord , in the Gospel , that all that were diseased flocked to thee ; and ( by that vertue which came out of thee ) were healed : and I verily perswade my self , that thy Nature is not changed : for in thee is , and will be to the end of the world , health and remedy for all griefs : and thou art readier to make us whole , than we are to ask health of thee . I know O Lord , that this Sacrament ( which I so earnestly long after ) is not only meat for those that are in health , but Physick also for the sick : and doth not only refresh the righteous , but cleanseth those that are sinners also . If I be weak , by it I shall be strengthned , If in health , in health by it I shall be preserved , and if dead in sin , by it I shall be revived . I humbly therefore intreat thee , O Father , that ( as as David did admit . Mephibosheth to his Table for his Fathers sake : so ) thou wouldest suffer me to be partaker of thy heavenly Table , for thy Sons sake , who with so great labour and sorrow , did regenerate us , by his death on the Cross , and liveth and reigneth with thee , and the Holy Spirit , for ever . Prayers before the Communion . O Almighty Lord God , Father of all mercie , and consolation , I humbly beseech thee to behold with the eye of pity , my poor and wretched soul , which though thou didst create after thine own Image , and washedst with the blood of thy dear Son , yet I have so abominably defiled and defaced with the stain of sin , that it can hardly be known , O Father , I was thy sonne , whom thou didst to lovingly imbrace and load with blessings , and who was in thy house in great honour and dignity : In the Sacrament of Baptisme thou didst adopt me , and gavest me the inheritance of a sonne and heir , but I unthankfully and prodigally , by my evil life , have wasted my Patrimony : I have wickedly abused the flower and prime of my youth , and the good parts and faculties of my soul and body , with the pleasures of the flesh , pride , surfetting , envy , lust , covetousness , ideness , rebellion , and disobedience : and now , at the last , I find that all the temporal delights of the flesh , and the World , are altogether vain , and vanish like smoak . For all flesh is grass , and all the Glory of man , is but like the flower of the field , and is suddenly gone . He that is rich to day , to morrow becommeth poor and miserable ; he that walketh in health , and strength of body to day , to morrow is ( by sickness ) made feeble and weak ; he that liveth to day , the next day dieth ; and he , which to day glorieth in the greatest pomp , to morrow is laid in his Coffin , and carried to his Grave . Therefore , O Lord , consider the weakness and frailty of man , and turn away , I pray pray thee , thy face from my sins , and remember not them so , in thine anger , that thou forget either thine own mercy , or my weakness . By mine own fault , I confess , O Lord , and by my evil conversation , I have made my self unworthy of thy favour , and by my evil concupiscences , I have grievously wounded my conscience , I have often grieved thy holy Spirit , by not hearkning to the good motions thereof , but yeilding to my sensual lust , and beastly appetite . Yet , O mercifull Father , cast me not utterly from thy sight : for from the beginning of the world , it was not heard , that thou didst reject any sinner , that with a contrite heart came unto thee . Behold I come unto thee in great necessity , and cast my self at thy feet , confessing the greatness , and multitude of my sins . They have brought me into that evil state and condition , that I am not worthy to be called thy Son , yet I pray thee receive me into the number of thy hired Servants . Give me grace , heartily to repent me of my sins , feed and cherish me with the bread and drink of the Body and Blood of thy Son Christ Iesus , that by thy mercy , I may be received to grace , and restored to the former dignity , from which I am worthily cast , and to the inheritance of thy everlasting Kingdom , through the same our Saviour Iesus Christ. Another . O Blessed Saviour , I poor unworthy sinner , have a great desire , and earnest longing to come to thy Table , but considering my many and grievous sins , tremble , and fear to approach unto it . For when I consider thy words to thy Disciples , Except ye eat the flesh of the Son of Man , and drink his blood , you have no life in you : And on the other side , the words of the Apostle , whosoever shall eat this Bread , and drink this Cup of the Lord unworthily , shall be guilty of the body and blood of the Lord , I am in such a streight , that I know not what to do : For gladly would I receive this Sacrament , being desirous to live : but fearful I am to take it unworthily , trembling at thy Comination . I come therefore to thee , the Fountain of Mercy , hoping that thou wilt wash me . I come to thee , the good Samaritan , hoping that thou wilt cleanse my wounds . I open my grief , and discover my iniquities to thee ; I look upon my sins , great and grievous , and thereupon tremble : yet beholding thy mercies , great and plentiful , I am therewith again refreshed . Remember , O Lord , how many drops of Sweat and Blood thou didst shed , how many Pains and Sorrows thou didst sustain , to expiate my sins . I intreat thee therefore by them , to purge and purifie me , that I may worthily be incorporated into thy body , which is thy Church , and may worthily also receive this blessed Sacrament : that so , together with thy whole Church , I may give thee praise everlastingly . Or thus . O Merciful Lord Iesus , I confess my self to be a most grievous and wretched sinner , not worthy to approach into thy presence , altogether unfit and unmeet to receive thee under the roof of my Soul , in respect of the stains and pollutions thereof , and that it is not decked and fitted with such good graces as thy Majesty and Presence requireth , and therefore am afraid to come near unto thee . Yet O Lord , considering thy comfortable saying , that Thou dost not desire the death of a sinner , but that he should turn unto thee , and live : and thy blessed invitation , how lovingly , with the armes of thy mercy stretched out , thou hast called all , that are heavily oppressed with the burden of their sins , to come to thee for comfort and ease . And lastly , thy usual practice , in pitying and relieving those which were cast down with the thought of their misdeeds ; as the Thief on the Cross , Mary Magdalen , the Woman taken in Adultery , the Publican , Peter , and Paul , ( all of them grievous sinners ) I am comforted , and emboldned to come unto thee , assuredly trusting , that thou wilt ( of thy goodness ) supply my defects , and make me a worthy receiver of the high mystery and benefit of thy blessed Sacrament , whereof of my self I am altogether unworthy . Stretch out thy right hand , O sweet Iesu , to me thy poor servant , and give out of thy rich store-house of mercy , what I want : that thereby I may be made a living Temple to thee , and an acceptable habitation for thine honour to abide in . And grant , that being cleansed by thy mercy and goodness , I may by thy grace and power , persevere in all godliness and holiness of conversation , to the end of my days , and attain to that blessed place , where thou reignest , with the Father , and Holy Spirit , world without end , Amen . Meditations and Prayers after th Sacrament Received . IF all the Creatures in the world should offer themselves together with me , to praise thee , O Lord , yet is it certain , that we could not give thee sufficient thanks for the least of thy mercies : and if together we cannot sufficiently praise thee for the least , how much less can I alone perform so great a duty , for such inestimable blessings , as I have at this time received ? for vouchsafing to visit me , comfort me , and honour me with acceptance and admittance to thy blessed Table . If Elizabeth the Mother of Iohn Baptist , ( upon the Virgin Maries entrance to her house ) said , Whence is it , that the Mother of my Lord should come to me ? What shall I say , whom the Lord himself hath visited and united to him , by his blessed Sacrament , being a vessel and receptacle of all impurity , who hath so often offended , despited , and neglected him ? King David wondred why God should so esteem of , or visit man ; but I wonder much more , why he should be made man for man , abide with him , suffer death for him , and give himself to him for spiritual food . Solomon , after he had built a Temple to God , reasoned thus , But will God dwell indeed on the Earth ? Behold , the Heaven of Heavens cannot contain thee , how much loss this House that I have builded ? May not I much more marvel , that God will not disdain to come and abide in this my poor and wretched Soul ? What greater benefit of grace , what greater argument of his love is there , can there be shewed to me ? Oh my Soul , if thou wouldest but throughly conceive the happiness that cometh to thee by this holy Sacrament , then consider , and well weigh , what benefits it bringeth with it . By it the Sons of Men are made the Sons of God , and all that is earthly or carnal in us , is mortified , that the Deity may live and abide with us . What therefore , O my Lord , shall I do ? What thanks shall I render to thee ? With what fervency shall I love thee ? For , if thou , so mighty a Lord , hast vouchsafed to love me , poor wretched creature , how should it be , but that I should return love again to thee ? And how shall I express my love better , than in forbearing those things which thou dost abhorr , and following those things which thou dost command ? Give , O Lord , to this end , thy concomitant grace to me , whereby I may return a reciprocal love to thee , and love those things which are acceptable , and avoid those things which are to thee unpleasing . Give me a heart which may love thee , with so true , faithful , and constant affection , as that nothing under the Sun may separate me from the love of thee . Let me not follow the love of the World , or delight in the vanities of it any longer : but give me power to kill and quench all other love and desires , and to love thee only , desire thee only , and only think of thee , and thy Commandements : that all my affections and thoughts may be fixed on thee , that in all tentations and adversities , I may have recourse to thee only , and receive all comfort from thee alone , who livest and reignest , one God , world without end , Amen . Another . I Humbly thank thee , O sweet Saviour Jesus Christ , that thou hast so plentifully refreshed my drie and fainting Soul , with the holy Sacrament of thy precious Body and Blood. I earnestly intreat thee further , that whatsoever is in me vicious , or contrary to thy blessed will , may by vertue of this blessed Sacrament , be rooted out of me , that my Soul may become a fit habitation for thy holy Spirit . Let it be to me the absolution of my sins , the confirmation of my faith , and encrease of all thy graces in me , the viands of this my peregrination and pilgrimage , the only delight of my soul ; peace and joy in tribulation ; health and strength in affliction and tentation . Let it be a light and guide to my actions , and my only comfort in the day of my dissolution . Let the Palate of my Soul be so changed thereby , that it may relish nothing besides thee . Grant also , that I may hunger and thirst after this bread of life , and cup of salvation , and that I may with a pure mind , and chast affection , receive it often , that thereby my soul and body may be preserved to life everlasting ; to thee be all praise , power , and dominion ascribed now and for ever . Or thus . I Yield thee all possible thanks , O merciful Lord , that of thy own meer goodness , and without any merit of mine , thou hast so plentifully at this time satisfied me , with the extraordinary food of my Soul , thy blessed Body and Blood. O Lord , I heartily repent me of my sins past , and am heartily sorry , when I consider how unprofitably and wickedly I have spent my life hitherto : I desire , O Lord , to amend what is amiss in me : be thou ayding ( I beseech thee ) to me , that I may not only duly bewail and lament for that which is past , but take heed to my wayes for the time to come . And to this end , O Lord , do thou strengthen me with thy spiritual ayd , for without thy help , and the direction of the Holy Spirit , I shall not be able to do any good thing , or perform that which is pleasing to thee . Grant , O Lord , that I may hereafter faithfully follow and serve thee , who hast at this time so lovingly vouchsafed to come to me . And because ( through my infirmity ) I cannot follow thee as I would , be pleased to assist me with thy power , aud draw me after thee : Let my Soul be so strengthned by vertue of this Sacrament , that it may esteem nothing pleasing or delightful in comparison of thee : that it may lust after no transitory thing , nor be disquieted with any worldly cross ; but , by thy assisting grace , I may overcome all the difficulties of this life , and bless thee in the life to come . Or thus . O Blessed Lord Iesus , who , of thy unspeakable Love , hast condescended to my infirmity , and vouchsafed in these mysteries to come unto me , and hast made me partaker of thy blessed Body and Blood. I humbly intreat thee , of thy infinite goodness , not to look back upon my sinful life past , and to give me grace to obey thy Commandements , hereafter , and not to return to those former sins , as a Dog to his vomit . Grant , that this most holy Sacrament may be to me life and salvation , and not turn to my greater punishment and condemnation . Grant , that it may cleanse my Soul from sin past , and strengthen me against all tentations to come . Grant , that it may be so wholesome and nourishing to me , that I may walk in the strength thereof all the dayes of my life : and at last be brought by thy merits , to that place of Glory , where thou dost reign , together with the Father , and the Blessed Spirit , forever . Praise the Lord , O my Soul , and all that is within me , praise his Holy Name . Praise the Lord , O my Soul , and forget not all his benefits . Which forgiveth all thy sin , and healeth all thine infirmities . Which saveth thy life from destruction , and crowneth hee with mercy and living kindness . Which satisfieth thy mouth with good things , &c. Motives to Thanksgiving . IT is not the least part of the Duty of a Christian , in the sight of God , to be thankful to him for the benefits he daily bestoweth upon us . For as God is kind , merciful , and loving to us : so he expecteth that we should render back thanks to him for those blessings which we receive from him . For we have nothing else to retribute to him , but a thankful memorial of his blessings . And this King David well understood , when he said , What shall I render to the Lord for all the benefits he hath done unto me ? I will offer to thee the Sacrifice of Thanksgiving , &c. As therefore we ought to be diligent in Prayer , for those things we want : so ought we also to be perpetually thankful for them , when we have obtained what we desire . And when we have done al that we can , we cannot give him due praise and thanks for the least part of that which we daily receive . For if we respect that which is past , present , or to come , we shall still meet with matter enough , which expresseth his goodness and love to us , and exacteth this Duty from us . If we consider that which is past , then we shall soon perceive , that but for him , we had not been at all , nor been preserved hitherto , amongst so many dangers , without his protection : If that which is present , we cannot but acknowledge , that by his alone goodness we live and enjoy those blessings wherewith we are loaded , beyond desert : If that which is to come , he is our hope , of all good things which we desire or expect , either for this life , or for the life to come . And as God accounteth Thanksgiving a Duty , so he taketh it for an Honour done unto him , if we perform it . He hath so much esteemed of it alwayes , even from the beginning , that he reputed and accounted it above the rest of the Sacrifices offered unto him . Besides we may consider , that in the Law , God himself instituted a peculiar and special Sacrifice of oblation of thanks . For the Feast of the Paschal Lamb , was no other thing but an Eucharistical , or thankful service , in remembrance of the wonderfull deliverance of the Jews from their servitude . Our Saviour also instituted the Sacrament of the Eucharist , for a perpetual remembrance , and memorial of all his benefits to Mankind , especially of our Redemption by his death . Hester established a Feast to preserve a thankfull memory of the Jews deliverance from the plots of Haman . And in brief , it was generally evermore the practice of Gods Saints , to express this Duty , as may be seen by many Songs , Hymnes , Psalms , and Prayers of Thanksgiving , which are left unto us in the Scriptures , as patterns for us to imitate . Of Moses and Miriam . Of Moses alone . Of Deborah . Of Hanna . Of David , in divers places of the Psalms . Of good King Ezechias . Of Jonas . Of the Prophet Habakkuk . Of the three Chirldren . Of the Angels . Of Zachary . Of the Blessed Virgin Mary . Of the Church . And of the Elders . And after those examples , of necessity we must frame our selves : for be sure of this , That whensoever praise and thanks shall sail , and be wantiug on our parts towards God , then presently God will withdraw his hand of mercy and bounty from us . Thanksgiving . I Thank thee , O merciful Father Lord of Heaven and Earth , for all thy mercies and favours continually heaped upon me : for that thou hast not only created me after thine own Image and likeness , and given to me a body with all the parts and members thereof , and a soul with all the powers and faculties thereof , that with them , and by them , I might know , love , and serve thee : but that thou hast so graciously preserved both body and soul , from time to time , from all dangers . Thou hast alwayes been my refuge in tribulations , and my defence and succour in adversities : When I went astray , thou didst reduce me into the right away ; when I offended thee , thou didst gently correct me ; when I was sad , thou didst comfort me ; and when ( for the grievousness of my sins ) I was ready to despair , thou of thy mercy and compassion didst strengthen me , and keep me from utter ruine . I acknowledge , O Lord , thy more than fatherly indulgence toward me , from my birth to this present time : for unless thou of thy goodness hadst upheld me , I had long ere this time been drowned and overwhelmed in the bottomless gulf of my sins . But thou hast delivered me from the jawes of the roaring Lyon , who hath daily sought to devour me , and hast defended me from all his snares and assaults . And as thou hast of thy mercy preserved my soul from destruction , so thou hast oftentimes delivered my body from the gates of death , when many sicknesses and infirmities took hold of me . I thank thee also , O Lord , for all other thy temporal blessings , which thou in plentiful manner hast heaped on me , as Food , Rayment , Wealth , Possessions , and Children : For my health and liberty , for the prerogative which thou hast given me over all thy creatures , in their subjection to my service and use . I thank thee also , O sweet Saviour , for the infinite work of my Redemption , and for thy exceeding great love , in accomplishing that great work : that thou wouldest suffer so many torments , sorrows , labours , and griefs ; yea so bitter and disgraceful a death , even the death of Malefactors , to redeem me from a most desperate and certain state of damnation , ( which I most justly have fallen into ) to a state of glory , and immortality , which I by no means could have deserved . I thank thee also , O Lord , most holy , for all other thy spiritual graces and blessings , as my Regeneration , Vocation , Sanctification , for thy blessed Sacraments , for my Preservation , and hope of Glorification . O Lord , I am not sufficient to render unto thee condign thanks and praises for all these thy mercies : yet accept , I humbly pray thee , these poor and weak thanks , which I offer unto thee , according to my bounden duty and service , For as there is no hour of my life , wherein I do not enjoy thy favours , and taste of thy goodness : so ( if my frailty would permit ) I should spend no time of my life , without remembring them , and praising and blessing thee for the same ; Glory be therefore to thee , O Lord my Creator ; Glory be to thee , O Iesus my Redeemer ; Glory be to thee , O Holy Ghost my Sanctifier ; Glory to the high and undivided Trinity , whose works are inseparable , and whose dominion endureth world without end . Another . ALmighty and everliving God , I humbly thank thy Heavenly Majesty , for all thy blessings which thou hast vouchsafed to me , poor and sinful creature ; that thou hast created me , and given to me a body , the workmanship and excellency whereof , when I behold , and well consider , I find so many several benefits received , as I have members , veins , joynts , sinews , and nerves , all which discover and manifest the wisdom and power of the Maker of them : The benefit of which several parts , none can so well know , as they which want any of them , or are grieved with the infirmity or weakness of them . I therefore bless thee , that thou hast not created me blind , lame , deaf , or dumb , evil-shaped , or weak in my senses ; but hast given me a sound and right mind , in a healthful body . I further praise thy Name , O Lord , for that thou hast infused a soul into this my body : a work so glorious and transcendent , that if I were not altogether stupid , and void of all judgement , I would not by my actions account so basely of it as I seem to do , nor defile it with such impure , contemptible , and unclean works , as I daily commit . I thank thee , O Lord , that I was not born amongst Infidels , and amongst those who do not truly call upon thy Name ; but in that part of the world , where thy Gospel is truly preached , and thy Sacraments duly administred . I thank thee also , for thy gracious preservation of me , from my birth to this present hour : I confess , O Lord , that it is of thy mercy and goodness , that I am thus preserved : for if thou shouldest but withdraw thine hand of preservation from me , it could not be , but that in the twinkling of an eye , I should miserably perish , and return to nothing . I thank thee , that thou hast of thy providence appointed all thy Creatures for my sustenance and service : some for health , and some for delight : Grant , O Lord , that I may use them to those ends for which thou hast created them ; and that by them I may be moved truly to meditate on thy goodness , and seriously praise thee for them . I further thank thee , O Father , that when , as by our first Parents fall , all mankind was in the state of damnation , it pleased thee ( not to deal with us , as thou didst with Lucifer , whom thou utterly expelledst thy presence , but ) to send thy only Son from thy bosom into this world , that by his bitter death we might be restored to our former estate . I acknowledge , O Lord , that I owe much unto thee for my Creation , but much more for my Redemption ; For what would it have profited me ; nay , what misery should I not have suffered , to have been born , and afterward to be condemned for ever ? I thank thee , O Lord , that thou hast also vouchsafed to call me out of the depth of darkness , and shadow of death ( wherein I lay ) by the admirable light of thy justifying grace , to the true knowledge and love of thee . It is not the least of thy benefits , O Lord , it sheweth not the least part of thy power , that thou hast called me from so vile an estate , whereinto I had cast my self after Baptism ( and in the same had continued many years rebelliously ) to the estate of Salvation . For it must needs be acknowledged that thy mercy is great in pardoning sinners their offences : but withall , it cannot be denied , but that thy power is greater , in making sinners ; righteous and just . Great was the benefit of my Creation , but by that act , I was not only made the Son of man : but greater is the benefit of Iustification , for thereby ( in Christ ) I am made the Son of God. Great is the benefit of Redemption ( and indeed the greatest of all others ) but without Vocation and Iustification , it had availed me nothing . Great is the benefit which ariseth by the expectation of Glory : and no less is this of Iustification ; for it is a work of no less power to make a just man of a sinner , than to make a just man happy and blessed : for as much as the difference between sin and grace , is more than between Grace and Glory . I acknowledge therefore , O Lord , that the benefits which arise by these heavenly gifts and graces are so great , that my tongue faileth , and my heart wanteth ability , wherewith sufficiently to praise thee for them . I praise thee also , O Lord , for thy blessed Sacraments ; for that of Baptism , whereby I was cleansed from the guilt of original sins , and regenerated and adopted into the number of thy Children : and for the other , , of the blessed body and blood of our Saviour Iesus Christ : the Sacrament of Grace , Unity , Charity , and Remission of sins , the food of our Souls in this Pilgrimage , and the Conduit through which all graces are conveyed to our fainting Souls . Lastly , I thank thee , for thy preservation of me in thy Grace , by which I am restrained from returning to the mire with the washed Sow , and to the vomit with the Dog : and by which I am strengthned to doe something acceptable and pleasing unto thee . I confess , O Lord , that whatsoever good I have done , is wrought in me by thee : and whatsoever tentation or evil I escape , is meerly by thy providence . O Lord , continue , and keep me still in this grace , that I may so use all thy blessings , and so keep them in mind , that they may stir up in me , a more ardent desire to magnifie thy blessed Name , and a greater care of ordering my wayes hereafter : that I may no more grieve thy troubled Spirit , who with thee , and thy blessed Son , our only Saviour liveth and reigneth one God , world without end . Another . ALL praise , honour , and glory be given to thee , O Lord God , Father Almighty , for all thy inestimable benefits bestowed upon me , and all mankind , whether private or publick , general or particular , spiritual or temporal . Who is able to reckon up or declare the several kinds or parts of them ? for creating the world , beautifying , enriching , and making it fruitful for the use of man : for giving unto us souls and bodies , and adorning them , with infinite faculties and gifts : and ( which exceeds the rest of thy blessings ) for delivering us from the power and servitude of sin and the Devil , for forbearing and expecting our repentance so loug , preserving us from all dangers , and furnishing us with all things necessary for this life . What praise shall we render to thee , O sweet Iesus , for all that thou hast done , and suffered for us : VVee praise and bless thee , for thy Incarnation and Birth , for all the labours , pains , sorrows , wounds and disgraces , together with the vile and ignominious death which thou didst suffer , to reconcile us to thy Fathers favour , from which , our sins had justly excluded us : for which thy great love to the Sons of men , blessed be thy holy Name . O holy and blessed Spirit , who in the beginning of time , didst move upon the face of the waters at our Saviours Baptism , in the shape of a Dove : and on the Apostles in the shape of fiery tongues , we praise and worship thee , for enlightning our understandings : for fitting and making us apt to conceive the mysteries of life eternal ; for converting us from evil conversation , to newness of life , and for sanctifying us to life everlasting : for directing us in the works of truth , and governing us in our temporal affairs . O glorious and sacred Trinity , infuse into us we beseech thee , such measure of thy grace , that we may be dayly mindfull of all these thy blessings . Pardon all our former ingratitude and negligence , in that we have been no more zealous to love thee , nor more carefull to serve thee , and so forgetfull to thank thee , for all thy benefits and mercies . Illuminate our hearts , that we may firmly beleeve in thee , devoutly call upon thee , and obediently execute thy holy Will , that at the last we may by the merits and passion of thee , O Saviour , attain to that heavenly Mansion , where thou , O blessed Trinity in Unity , and Unity in Trinity abidest world without end . I thank thee , O Lord , For my Creation . my being . my well being . That I am indued with Reason . That I am A civil man. A Christian. Freeborn . Ingenious . Of honest Parents . That I am sound in mind , Senses . Body . That I am well brought up . taught . I thank thee , For thy gifts of Nature . Grace . Estate . For delivering me from Danger . Infamy . Trouble . For the health of my body . A Competency of Estates . Friends . Children . Kindred . I thank thee , O Lord , For thy Redemption . Regeneration . Instruction . Vocation . Consolation . Illumination . Iustification . Hope of glorification . For thy patience toward me . For thy Grace preventing me . For Governing me . For thy Continual care over me . For Strengthning me in tentation . For Reproving me in evil . For Assisting me in good . For the Conjunction of my heart . For the hopes of pardon for my sins . For the benefits I have received . For any good done by me . For all those that have done me good , by their Writings . Sermons . Conferences . Prayers . Examples . Reproofs . Injuries . For all , and every of these , and for all other known , or unknown , remembred , or forgotten . I confess , and will confess thee . I bless , and will bless thee . I thank , and will thank thee , as the Author and Giver of them all . Seven Psalms of Thanksgiving Paraphrased . Psalm . 8. O Lord our God , Creator and Preserver of all things , how excellent , glorious , and reverend is thy great and holy Name , not in one particular Nation only , but in all the Kingdoms of the Earth , who , as thou hast magnified thy Name in the Earth so hast thou set and extolled thy glory above the Heavens also . 2 Out of the mouths and tongues of babes and sucklings , even very Infants , hast thou , because men of riper years and understanding neglect thy glory , ordained strength , and given little Children ability to praise thee , because of the malice of thine Enemies , the principalities of this world : that thou mightest , by this thy great wisdom , and power , still the tongues , & suppress the blasphemous speeches , of the Enemy and Avenger : when he shall see , that by such weak means , thou canst effect so great matters . 3 When I consider , and duly weigh , thy Heavens , and the glorious frame thereof , the work of thy fingers , made and created only by thee : together with the Moon , and the Stars , and other beautiful Lights of Heaven , which thou at the beginning of time , hast ordained of nothing , I cannot but in the depth of admiration say . 4 What is man , for whose use and service thou hast made them , and all things in this world , and him to serve thee ? That thou , so great and glorious a God , art mindful of him , in so large a manner : and what is the Son of man , the posterity of sinful Adam , that thou , in such measure of mercy , visitest and regardest him ? 5 For , if I look unto his Creation , and consider whose Image he beareth , I find , that thou hast made him in all respects , very little lower in degree , than the pure Angels , who are honoured with thy presence : and hast , of thy bounty , and especial favour , crowned him with glory and honour , in making him so glorious a Creature . 6 Thou madest , and hast appointed him also , thy Vicegerent on Earth , to have dominion and command over thy Creatures , the works of thy hands , and Creation : thou hast subjected , and put all things which thou hast made , under his feet , to obey and serve him . 7 All Sheep and Oxen , Beasts , for his food and sustentation , yea , and not those only , but the untamed beasts of the field also , hast thou made plyable and serviceable to him . 8 The Fowl of the Air , some for food , and some for pleasure and delight ; and the Fish of the vast Sea , which is stored with variety ; and whatsoever else passeth , swimmeth , or liveth through the unknown pathes of the Sea , are also created by thee , to serve him . 9 O Lord , our Lord , when I seriously consider thy power and wisdom , in thy work of Creation , and the especial honour and favour thou shewest to Mankind , in giving him this large Commission over the rest of thy Creatures , I cannot but admire , and say , how excellent and great is thy Name , and Power , in all the Kingdomes of the World ! There is none , O Lord , worthy to be compared to thee . Glory be to the Father , to the Son , and to the Holy Ghost , &c. Psalm 30. I Will extoll thee , and praise thy Name , O Lord , as long as I live , and not without great cause , for thou , in thy mercy , hast lifted me up , and endowed me with thy blessings : and hast not made , no , nor suffered my Foes to work their will against me , who intended , if thou hadst forsaken me , to rejoyce and triumph over me . 2 O Lord , my God , and Saviour , I cryed , and made my humble supplication unto thee , in my trouble and adversity , and thou , of thy accustomed goodness , didst graciously hear me , and hast healed me , of all mine infirmities . 3 O Lord , thou , by the power of thy grace , hast brought up , and restored to life my sinful soul from the grave of perdition , whereinto my sins had well nigh cast me : Thou hast in thy love to me , kept me alive , and preserved me from many dangerous sicknesses , that I should not yet go down into the pit of death , but live , and praise thy holy Name . 4 Sing , and rejoyce unto the Lord , our God , ( O ye Saints , and faithful people of his , who have , with me , felt and tasted of his mercy ) and give thanks together with me , at the remembrance and consideration of his holiness . 5 For his anger and displeasure endureth towards sinners but a moment , and short space , if they truly turn unto to him : and if we seriously consider his mercies , we shall find , that in his favour is life to those that lye desparately sick in their sins , if he but touch them with his finger of grace : as for weeping , heaviness , and affliction , it may , and of necessity must , sometime befall his servants , but yet it shall endure , and afflict them for a night , a little while only : but joy and comfort commeth again to refresh them in the morning , by sending the light of his countenance upon them . 6 And , before I fully understood , how God useth to deal with his Servants , I was so confident of my self , that in my prosperity , when I felt the grace of God abundantly in me , I said , and presumed , that I was so fully setled in Gods favour , that I shall never fall , or be removed from it . 7 Lord , by thy favour and goodness , thou hadst fixed and made my mountain of grace to stand so strong , that I conceived my self so secure , that I could not slide back , or fall away : Yet after a while ; I found by experience , that I was in an errour , for thou didst but hide thy face , and a little while obscured thy grace from me , and , being left to my self , I found such an alteration , and defect in me , to do good , that I was therewith sore troubled , and disquieted . 8 I thereupon presently recalled my self , and cryed earnestly by prayer to thee , O Lord ; and betook my self unto the Lord , who never utterly forsaketh his Servants ; and to him I made my earnest supplication , never ceasing , till I obtained his return , and thus I said in my prayer . 9 What profit , O Lord , is there , can there be , in my blood , or death , when I go down into the pit , or if I dye in my sins ? surely none to thee , for thou delighten not in blood , or in the death of a sinner . Shall the dust , or they which are dissolved thereinto , before repentance , praise thee ? or shall it declare thy truth , and shew thy glory ? Nay , verily , they shall rather , in the horror of punishment , blaspheme thy Name . Suffer me not therefore , O Lord , to be of that reprobate number , of which I must needs be one , if thou absent thy self , or with-draw thy grace any longer from me . 10 Hear me therefore , O Lord , and that right soon , for my spirit waxeth faint , for want of thy gracious assistance : and have mercy upon me , in this distress . O Lord , I renounce all further confidence in mine own strength : be thou my only stay and helper . Upon this petition , the Lord heard my request , and thereupon I turned my prayer into a song of praise and said . 11 Thou , O Lord , art worthy of all honour and praise , for thou hast turned for me , and for my good , my mourning for thy absence , into dancing and joy for thy gracious presence : thou hast made me to put off my sad habit of sackcloath and sorrow , and instead thereof , hast girded and apparelled me with a vesture of gladness , even the peace of conscience . And all these things hast thou done for me . 12 To the end , that all my sorrow being removed , and I being delivered from all fear , my glory , tongue , and heart , together , may sing praise and thanks to thee , who hast done so great things for me : and that I should not be silent , in extolling thy mercy . And therefore , O Lord , my God , as thy goodness deserveth , and my duty requireth , I will , with all the affections and faculties of soul and body , give thanks unto thee , and praise thy Majesty for ever , as the only Author and finisher of my salvation . Glory be to the Father , &c. Psalm 34. I Will bless and praise the Lord , for all that he hath done unto me , at all times ; as well in adversity as prosperity , and his praise , as it shall ever be in my mind and heart , so shall it be continually without intermission , in my mouth , by declaring it to others . 2 My Soul especially , shall make her boast , and glory in the Lord , and not in any thing that is in me : so the humble , and they which are any way dejected , when they shall hear thereof , how gracious God hath been to me , shall in hope of the like mercy to them , rejoyce , and be glad also . 3 O ye , whosoever hath felt Gods favour , as I have , magnifie , and extoll the mercies of the Lord with me , for his goodness : and let us joyfully with one accord , exalt , and praise his Name together . 4 I my self , when I was in trouble , sought the Lord by prayer , and humiliation , and he rejected not my petition , but graciously heard me , and granted it ; and he not only delivered me from the danger I was in , but from all my fears also , which I conceived at it . 5 They also , that lived in former ages , ( our fore-Fathers ) whensoever they were distressed , looked up , and cryed unto him : and were relieved by his mercy , and lightned by his grace : their faces were not any whit ashamed , because they did put their trust in him . 6 This poor man ( even my self ) cryed ( by their example ) in my distress : and the Lord , plentiful in compassion , graciously heard him , and saved and delivered him immediately out of all his troubles and calamity . 7 The good Angel of the Lord , deputed by him for each mans protection , encampeth , and fortifieth round about them , that with an unfeigned heart fear and serve him : which Angel preserveth them in all their wayes , and delivereth them from all the machinations of the Devil , and his Angels . 8 O taste ye therefore , and see , make experience , aud you shall soon find , that the Lord is good and loving to those that faithfully call upon him , and you will also confess with me , and say , Blessed and happy is the man that layeth aside all confidence in himself , and that in all his necessities trusteth in him , and his protection . 9 O fear , reverence , and love the Lord , all ye , that by truly believing in him , become his Saints , and observe his Commandements : for , take this as an infallible truth , that there is no want to them they shall lack nothing that is needful for them , that with an upright heart fear and serve him . 10 The young Lyons , mighty and worldly minded men , although they think themselve 〈◊〉 do they lack true peace of Conscience , and suffer hunger , and want that which is truly good ; but they , which with a pure heart , and humble spirit , seek the Lord , and desire to please him , shall not want any good thing , when the Lord in his wisdom shall think it needful for them . 11 Come therefore , O ye Children , that desire to be informed , and with attentive minds hearken , and give good ear unto me , that am experienced in the mercies of the Lord , and I will teach and instruct you in the fear of the Lord , which is the beginning of wisdom . 12 What man is he , among the Sons of men , that desireth to live a good life , and loveth to spend many daye so in this life , that he may see and enjoy good and happy dayes hereafter . 13 Keep , first of all , thy tongue from speaking evil , let that member do no man wrong , and preserve thy lips from speaking guile , or that which is false , though to be to thine own prejudice : for the Lord abhoreth lying lips . 14 Depart from evil , avoid all things which thou knowest displeasing to God , and yet think not that sufficient , except thou also apply thy self to do that which is good and acceptable to him : Seek peace , between God , and thy self ; thy self , and thy Conscience ; thy self , and thy Neighbour ; and if thou shalt find that peace in any of these particulars shall fly from thee , pursue it with all thy might , that thou mayest recover it . 15 The provident eyes of the Lord , ( for thy comfort in taking this course ) are ever fixed upon the righteous , to preserve them from all evil , and to confirm them in all good : and his ears of compassion are alwayes open unto their cry , to deliver them from all distress . 16 The face of displeasure , and the angry countenance of the Lord , on the contrary , is set and bent against them that forsake good , and do evil , without remorse of Conscience , to cut off , and root out , not only such wicked persons themselves , but the very remembrance of them from the face of the Earth , that there shall remain no memorial of them . 17 The righteous in their affliction cry , and flee unto God for succour and the Lord in mercy heareth their prayer ; yea , and , in his good time , delivereth them out of all their troubles , either by aiding them with spiritual comfort , that they faint not under them , or by removing their afflictions from them , or them from their afflictions , by taking them into heavenly joyes . 18 The Lord ( who hath a continual care over his Elect ) is ever nigh unto them in comfort , that are of a broken and humble heart : and always saveth such ( and no other ) as are of a contrite and bruised spirit , that they fall not into desparation . 19 Many in number , and great in weight , are the afflictions and troubles of the righteous , for they that will live godly in Christ , must suffer persecution ; but the Lord , of his infinite goodness , forsaketh him not , but delivereth him in due time out of them all , that they shall not be able to do him harm . 20 He , even the Lord , keepeth and preserveth all his bones , which though the wicked go about to break , yet notwithstanding all their attempts , not so much as one of them is or shall be broken by them : and not only so , but the hairs of his head are numbred also . 21 Evil , on the other side , shall slay the wicked , and turn them to destruction , and they , whosoever they be , that hate the righteous , whom the Lord loveth , shall be desolate , and deprived of the comfort of Gods holy Spirit . 22 The Lord by his power and goodness redeemeth and saveth the soul of every one of his servants from all evil , and none of them that put their trust and confidence in him , and his mercy , shall be left desolate , or without consolation . Glory be to the Father , and to the Son , &c. Psalm 103. BLess and magnifie the Lord , thy Creator , O my Soul , for all his mercies and favours extended to thee , and all that is within me , holy and pure , give praise unto , and bless his holy and great Name . 2 Bless the Lord , O my Soul , I say again , as well for thy Creation , as for all other his great and glorious works , and , at any hand take heed , thou be not ingrateful to him , and forget not , nor let slip out of thy remembrance , all , or any of his benefits , as well in forming thee after his own Image , as in his continual care , and preserving thee from many dangers . 3 Who , only by his power can , and of his meer mercy and goodness forgiveth all thine iniquities , pardoneth all thy sins , as well actual as original , how great soever , how many soever , as often , as with a pure heart , and humble spirit , thou repentest thee of them . Who , like a good Physician , healeth all thy diseases , and thy infirmities , by the regeneration , and renewing of his holy Spirit in thee . 4 Who only redeemeth and saveth thy life from destruction , and utter ruine , and who , instead of taking of just and severe revenge of thee for thy sins , crowneth and compasseth thee with loving kindness , many blessings , and comforteth thee with his tender mercies , which are above the rest of his works . 5 Who , in his providence , satisfieth , and filleth thy mouth , and desire , with all good things necessary for thy sustentation : so that thy youth , by his power , is renewed like the Eagles , by curing thy weakness and infirmity , and making thee lasty and strong . 6 The Lord relieveth them that suffer wrong , and executeth righteousness and judgement , without respect of persons , and standeth for all that are unjustly oppressed , against those that are too mighty for them . 7 He , in former times , at the publishing of the Law , made known his wayes , and taught his Commandements unto Moses , by whom he gave directions to succeeding ages , what they were to follow , and what to avoid : and his mighty acts were well known unto the Children of Israel , by their many and great Deliverances . 8 The Lord , our God , is merciful in forgiving offences , and gracious , in not imputing our sins unto us : he is slow to anger , expecting the conversion of sinners : and plenteous in mercy , exceeding in his love , and liberal in his benefits to those that fear him . 9 He will not alwayes chide , nor be ever displeased with his Children : neither will he remember our sins , and keep his anger against us for them for ever , but in his wrath he will ever be mindful of his mercy . 10 He hath not dealt with us , nor punished us rebellious wretches , after the quality of our sins , wherewith we have daily offended his patience , nor hath he rewarded nor retributed to us , according to the hainousness of our iniquities : for he knoweth , that if he should strictly enter into judgement with us , no flesh could be saved . 11 For like as the Heaven is high , as we see , and far above the Earth : so great is his mercy above his justice , toward them that fear him , and in remorse for their offences , truly turn unto him . 12 As far also in distance as the East part of the World is situate from the West , which by reason of their separation , can never come near to each other : so far at the least hath he removed , and put away our transgressions and sins from us , that they never shall come near unto us , to do us any harm . 13 Like as a tender and compassionate Father pityeth his disobedient Children , and upon submission receiveth them again to grace : so the Lord , who is the Father of mercies , pityeth and grieveth to see the afflictions of them , that in fear and trembling for their sins , return unto him . 14 For he , the Lord , which knoweth all things , knoweth also our frame , that we consist of flesh and blood , subject to corruption and frailty , and he withall remembreth , and considereth that we are but even dust , fashioned out of the Earth , and therefore must needs partake and savour of earthly substance . 15 As for wretched and frail Man therefore , his dayes are but as grass , which is green in the morning , and before night is cut down and withered : and as a fading flower of the field : which for a while only , in the Spring time , is beautiful , and afterward in cropt or decayeth : even so , and in no more assurance is he that in the greatest prosperity flourisheth . For after a while , in a short time , he is no more seen , nor his remembrance shall be no where found . 16 For as the wind and storms passeth over it , and every flower , and presently it is gone , and withered , and the place thereof , where it grew , shall not know it , not bear it any more : So Man , after he hath a while felt the troubles and storms of this World , shall soon dye , and be forgotten , and the place of his being will be no more known . 17 But yet the mercy , and loving kindness of the Lord , to the Sons of Men , is , and was from everlasting , and shall continue to everlasting , to the end of the World : and shall ever be upon them , especially , that with unfeigned hearts , serve , love , and fear him : and his righteousness in all his promises , shall be accomplished to his servants , and unto their Childrens Children , their posterity , through many generations . 18 To such especially , as forget not his Commandements , faithfully keep , and observe his Covenant ; and to those that remember , and be mindful of his Commandements , and frame themselves to do them . 19 The Lord , who commandeth the observance of his Laws , is most worthy of all honour , and not to be neglected ; for he hath ( before the Foundations of the World ) prepared his Throne , and Seat of Majesty in the Heavens , where he is attended on by the glorious Company of Angels , and his Kingdom is not straitned or limited to one peculiar Place or Country , but he ruleth and commandeth over all People and Nations . 20 Bless therefore the Lord , that is so mighty , ye that be his holy Angels , magnifie , and laud his holy Name ; ye , that excell in strength , and that gladly do and execute his Commandements , and that , by hearkning unto , and obeying the voice of his Word , willingly execute his will and pleasure . 21 Bless ye , and praise , I say , the Lord , your , and our God , all ye his Heavenly Hosts , ye blessed Angels : ye that are Ministers and Servants of his , that willingly and gladly execute and do his pleasure . 22 Bless , and praise together , with one accord , the Lord , our God , all his works , which he hath created , for the celebration of his glory , wheresover ye remain , in all places of his Dominion , even every where : And lastly , as I began with thee , O my Soul , to stir thee up to his praise , so I end with the same excitation , Bless , Praise , Laud , and Magnifie the Lord , thy God , O my Soul , to whom he hath ever been so gracious and merciful . Glory be to the Father , &c. Psalm 111. I Will praise the Lord , and give thanks unto his holy Name , with my whole heart , and that not only in my private Devotions , but in the publick Assembly and Meeting of the Upright in heart : and in the Congregation of the Faithful , the Church also . 2 The wondrous works of the Lord , our God , even from the beginning , thorow all ages , even to this time , are so great and glorious , that worthily he alone deserveth to be magnified for them ; they are sought out , and searched into , of all them that have pleasure , and delight in meditating and contemplating therein . 3 His work , in the Creation and Fabrique of the Universe , is honourable and glorious , of all his Creatures worthily to be admired : and his Righteousness and Equity , his Care and Providence , in the preservation and government of it , is likewise to be magnified , because it is permanent , and endureth for ever . 4 He hath made and perfected his wonderful works with such wisdom and power , that they ought to be remembred , and his Name to be celebrated for them : And as he is omnipotent , so the Lord is also gracious , and loving to his Servants , and full of compassion , plenteous in mercy to every repentant sinner . 5 He hath , of his providence and bounty , ever given meat , and all other necessaries , to them that fear and serve him : yea , and he , as he hath formerly , so will he ever , to the end of the World be mindfull of his Covenant of Grace , to his Servants . 6 He hath shewed and manifested to his people , his elect , the power , and efficacy of his great works , not only in the creation , but in the Redemption of mankind : that he may give unto them that are in Chirst , the heritage of the heathen , according to the promise made to our fore-fathers . 7 The works of his hands , all his actions are done in verity , and Iudgement , and all his Commandements are sure , just , holy , and worthy to be observed . 8 They stand fast , and are setled firm , for ever and ever , to the end of the world : and they are done , and commanded , upon good grounds , in truth and uprightness , as being enjoyned by the Author of Truth and Equity . 9 He in the fulness of time , sons Redemption and Salvation unto his Elect People , by Jesus Christ , he hath commanded his Covenant , of the New Testament for ever to be observed by them : and it concerneth them carefully to keep it , because he which commanded it , is a jealous God , and severe to transgressors and Holy reverend is his Name . 10 The filial fear of the same holy and reverend Lord , is the beginning and basis of all true wisdom ; which whosoever hath not attained to , is not really wise , howsoever he may be esteemed by the world : but a good and perfect understanding have they , and they are truly wise indeed , that do his Commandements , and keep his Precepts : his praise and remembrance endureth for-ever , and continueth throughout all generations . Glory be to the Father , &c. Psalm 138. I Will praise and blesse thee , O Lord , with my whole heart , with all my strength : yea , before the Gods , in the presence of thy holy Angels , will I sing praise , and laud unto thee . 2 I will worship in fear and reverence towards thy holy Temple , dedicated to thy honour and service , and I will praise thy holy and great Name , for two of thy blessings especially , namely , for thy loving kindness , in comforting distressed sinners , and for thy Truth , in performing thy promises : for thou thy self hast preferred and magnified thy Word of Truth , above all the Attributes of thy Name , else , whatsoever . 3 In the day and time of my affliction , when I cryed unto thee , by earnest prayer , thou didst not stop thine ears , but graciously answeredst me : yea and strengthned me with thy Grace , and strength in my Soul. 4 All the Kings and mighty men of the earth , be they never so high in condition , shall , and may worthily praise thee , without disparagement to themselves : when they , by the preaching of the Gospel , hear the words of thy mouth , which are nothing but Truth . 5 Yea , they shall sing and rejoyce , in excercising themselves in the wayes and Commandements of the Lord : for great and unutterable is the glory and Majesty of the Lord of Hosts . 6 Though the Lord our God be high , and his Majesty be above all things , yet in his abundant mercy , hath he respect unto the lowly in their own eyes ; and the more humble they are , the more he regardeth them : but as for the proud , and those which exalt themselves , he despiseth them , and knoweth them , as it were a farre off . 8 Though I walk and live in the midst of trouble and sorrow , and in the shadow of death : yet , whensoever I call upon thee faithfully , thou wilt ( I know ) revive and raise me up : thou shalt also stretch forth and reach unto me thy hand of power , against the wrath and malice of mine Enemies , and bridle their fury : and thy right hand of omnipotence shall save me from all their enterprizes . 8. The Lord of his goodness , will perfect and finish that which concerneth me , and my salvation : thy mercy and loving kindness , O Lord , never faileth , but endureth from generation to generation , even for ever ; Withdraw not therefore , that mercy of thine from me , O Lord , and forsake not thou the work of thine owne hands ; not made by any strange God , but by thee , the only and true God. Glory be to the Father , &c. Psalm 145. I Will extoll and praise thee , my God , and Creator , O King or Majesty and Glory : and I will blesse and magnifie thy Name , O preserver of mankind , for ever and ever , even all the dayes of my life . 2 Every day , not a day shall passe over my head , but I will blesse thee , and be speaking of thy mercies : and I will praise and give thanks unto thee , and to thy Name , for ever and ever , as long as I live . 3 Great and glorious is the Lord , far exceeding all the false Gods of the heathen , and greatly is he to be praised for all his works : and his greatness hath neither end nor beginning , but is unsearchable , and past mans finding out . 4 One generation and age shall praise and leave the memory of thy goodnesse , and thy works of power , wisdom , and mercy to another succeeding generation , and shall declare to posterity , the remembrance of thy mighty acts . 5 I my self , as well as I am able ; will ; as I have good cause , speak of , and extoll , the glorious honour , and the exceeding greatness of thy Majesty : and tell unto the people the excellency of thy wondrous works . 6 And not only I , but all other Men , shall be forced to confess , and speak of the exceeding might , and the wonderfull effects of thy terrible acts , against thine enemies : and I , according to my poor ability , will declare unto posterity thy greatness and Majesty . 7 They , even all people , which are governed by thy power , and satisfied with thy goodness , shall abundantly utter , and continually with praise acknowledge , and keep the memory of thy great and super-abundant goodness and mercy : and shall , in all Assemblies and Congregations , sing , and rejoyce , because of thy Righteousness , wherewith thou rulest and disposest all things . 8 The Lord , our God , notwithstanding our grievous sins , is gracious , and loving , yea , and full of compassion by nature , evermore slow and unwilling to wreak his anger upon us , it being an act contrary to his disposition , and instead of punishing , he is of great mercy , and ready to pardon the repentant . 9 The Lord is also good and gracious , not to any particular persons or people only , but to all that turn unto him , and if we shall consider his tender mercies to the Sons of Men , they are over his justice , and all his other works . 10 All thy works and creatures shall therefore praise and magnifie thee , O Lord , in general : and , above the rest , thy Saints , and Servants , to whom , in particular thou extendest thy mercy , shall bless , and continually praise thee , for the same . 11 They especially shall not be silent , but speak of , and declare unto those that have not known thy Name , the Glory and Majesty of thy Kingdom , which is above all the Kingdoms of the Earth , and shall , wheresoever they come , talk of , and set forth thy mighty power , which no Potentate is able to resist . 12 To make known , and to make manifest thereby , to the Sons of Men , even all the generations to come , his mighty and wonderful acts , which he hath done in our time , and in the ages fore-going : and also the glorious Majesty , and Super-excellency of his Kingdom , and Power . 13 Thy Kingdom , O Lord , is not temporary , or of short continuance , but it is an everlasting Kingdom , was without beginning , and never shall have end : and this thy Dominion and Rule endureth firm and stable throughout all generations , to the end of the World. 14 The Lord in his mercy upholdeth , and lifteth up all those that fall by frailty and weakness : and raiseth up , by the grace of his holy Spirit , all those that be dejected , bowed , and cast down with the thought of their sinnes . 15 The eyes of all Creatures wait , and are fixed upon thee , as upon their careful Father , for sustenance and help : and they no sooner call unto thee , but thou , of thy providence , supplyest their wants , and givest them their meat , and all things necessary for them , not only in due proportion , but in due season , and time also . 16 Thou openest thy hand of bounty , and satisfiest the insatiable desire of men , which nothing but thy self can satisfie , and of every other living thing besides . 17 The Lord is only righteous , just , and unreprovable in all his wayes , and actions : and it is he only that is holy , and pure in all his works . 18 The Lord is nigh , and ready at hand , unto all them ; that in distress , call upon him , and seek unto him for help , Yea , to all , without respect of persons that call upon him in truth , faith , and uprightness of heart . 19 He is so gracious , that he will not only hear them , but grant their petitions , and fullfil and satisfie the desire and request of them that fear and serve him : he also will hear their cry , in time of affliction , and will save and deliver them out of all their trouble . 20 The Lord , by his omnipotent power , preserveth and keepeth all them that love him sincerely , and obey his Commandements , but as for all the wicked , and unrepentant obstinate sinners , those will he destroy from the face of the Earth . 21 My mouth shall , as long as I have any being , speak of , and declare the Praise and Majesty of the Lord , most mighty , and as I do , so let all Flesh , People , Nations , and Kindreds , from the rising of the Sun , to the going down thereof , bless , laud , and magnifie , together with me , his holy and great Name , even for ever and ever , from this time forth for evermore . Glory be to the Father , and to the Son , &c. Imprecation . THis part of Devotion , ( or of Zeal , as I may call it ) although it seem harsh , and not well to stand with the Charity of a Christian , yet in some caeses it hath been , and may be lawfully used . 1. When the Church of God , in any part of the World , lyeth ( as it were ) at the Stake , and groaneth under the burden of Persecution , and the Enemies thereof are incorrigible , and not to be reconciled . In this case , not only a private man in his Devotions , but the Church also in generel may use these Imprecations , to the end that the Church may by these kind of Prayers , and Gods assistance , recover its former Peace and Quiet . 2. When a Christian shall perceive that his Enemies aim altogether ( against the Rules of Charity ) at the utter subversion both of his Body and Soul ; In this Case also a man may ( without breach of Charity ) use these Imprecations . In either of which Cases , if the children of Gods or our own enemies shall joyn , assist , or persist maliciously in the steps of their Parents , they are in our estimation to be accounted of no better , nay , not so well as the very Heathen who have not known the Name of God at all . And to this end , I have given you a taste only of some of the zealous wishes , and earnest desires or Imprecations of some holy men , Prophets and Apostles , which are set down in sacred Scripture , left ( no doubt ) for our imitation in the several cases before mentioned . Imprecations against the Enemies of God and , his Church . OF Moses in the rebellion of Korah , Dathan , and Abiram , Respect not thou their Offering . Of Ezechiah against Sonacherib , the blasphemous King of Assyria . Of Asa against Zerah , the King of AEthiopia . Of Iehosaphat against the Moabites and Ammonites . Of Nehemiah against Sanballat and Tobiah . Turn their reproach upon their own head , and give them for a prey in the land of captivity . And cover not their iniquity , and let not their sin be blotted out before thee . Of David against Gods enemies in many places . Destroy thou them , O God , let them fall by their own Counsels : cast them out in the multitude of their transgressions , for they have rebelled against thee . Break the arm of the wicked . Break their teeth , O God. Let God arise , and let his enemies be scattered , let them also that hate him , flee before him . Lift up thy feet , that thou mayest utterly destroy every enemy which hath done evil in thy Sanctuary . Powr out thine indignation upon the Heathen that have not known thee . O my God , make them like a wheel , and as the stubble before the wind . Persecute them with thy tempest . Make their faces ashamed . Let them be confounded and vexed evermore : let them be put to shame and perish . Let them be as grass upon the house top , which withereth before it groweth up . Let not the ungodly have his desire , O Lord , let not his mischievous imagination prosper , lest they be too proud . Let the mischief of their own lips fall upon them . Let hot burning coals fall upon them : let them be cast into the fire , and into the pit , that they never rise up again . Of the Apostles against the High Priests . Of Saint Paul. If any man love not the Lord Iesus Christ , let him be Anathema Maranatha . If any man preach any other Gospel , &c. let him be accursed . I would they were even cut off that trouble you . Against the Enemies of our Souls . LEt them be confounded , and put to shame , that seek after my Soul. Let them be as chaff before the wind . Let the Angel of the Lord chase them . Let their way be dark and slippery . Let the Angel of the Lord persecute them . Let destruction come upon them . Let them be confounded and ashamed . Let them be driven backward , Let them be desolate . Let Death seize upon them . Let them go down quickly to Hell. Let them be covered with reproach and dishonour . Set a wicked man over him . Let Satan stand at his right hand . Let his prayer become sin . Let his dayes be few . Let his Children be Fatherless , and his Wife a Widow . Let his Children be Vagabonds and Beggars . Let the Extortioner catch all he hath . Let there be none to extend mercy to him , or his Children . Let his posterity be cut off . Let the iniquity of his Fathers be remembred . Cast forth lightening , and scalter them : shoot out thine arrows , and destroy them . And it is not to be conceived , that these Imprecations arise from a weak affection , as though the godly were glad , or rejoyced at the destruction of the wicked , nor to persecute them out of the malice of humane nature . 1. But , for as much as the love of God ought to be preferred before the love of our Neighbours , and that then our Neighbour is truly loved , when that love respecteth the glory of God ; we worthily prefer his glory before the love of his Enemies , who by their wickedness would endeavour to obscure it . 2. They used these Imprecations against those Enemies , when they were out of hope ( as is before said ) of their amendment . 3. And Lastly , It was done , not so much to destroy the persons , as to frustrate their Counsels and Imaginations . The Ten Commandements Paraphrased . THe Law of the Two Tables was written by the Finger of God , and delivered and promulgated by the Ministry of Moses , and Angels , and contained summarily what God commanded the people to observe , and what to avoid . It is divided into two Parts . Our duty toward God. Our duty towards our Neighbour . The four first Commandements enjoyn the first duty . The six last , the last . And thus follow . God spake all these words , saying , I am the Lord thy God , which brought thee out of the Land of AEgypt , out of the house of bondage . In the Preface , by mentioning of Gods Name , Jehovah . His Majesty . Spake . By his Word . The hearers were prepared to attention . The Brevity and Order of the Commandements make them easie to be learned . This Preface belongeth to all the Decaloque , and containeth a description of the Person who gave the Law. Who being God , the Creator and Disposer of all things , is to be obeyed : Neither are we to make any scruple or doubt , but that all things which he commandeth us in his Law , are just and holy . Who only is Omnipotent , and was from all Eternity , from whom all things that are had their beginning , and who hath absolute and sole power to command and prescribe Laws unto us . Happy is the people who have the Lord for their God. By these words ( thy God ) every one of us may receive particular comfort , that as he is able , so he is willing and ready ( by making this Covenant to be ours ) in his particular providence and care , to do good to every one of us in our need , if we keep his Commandements . A God , to relieve and aid us , not a severe Iudge , to condemn us , Let us therefore , With all reverence , serve him as a Lord. With earnest desire , repair to him in our need , as to a merciful God. With hearty zeal , love him for his goodness . With trembling , fear to offend him for his justice . And let us be holy , as he is holy . In this delivery of the Iews from their servitude , is his infinite Power described : whereby he is declared to be as well able to save his Servants , as to confound his Enemies . And this deliverance is foretold and parallel'd by the Prophet , as a Type of our deliverance from the servitude of sin . The First Commandement . Thou shalt have no other Gods before me . HAving ( as it were ) setled in our hearts his Authority and Power , to prescribe and make Laws unto us , his just precept is , that We have no other Gods before him . 1. Neither by abating any reverence due to him . But to worship him with all our heart . By acknowledging him to be the only true God. By honouring , serving , and praising him above all things . By trusting and relying wholly upon him . By expecting all good from him . By humbling our selves before him , and patiently bearing whatsoever he shall please to lay upon us , and subjecting our wills wholly to his . 2 Not by attributing any honour to other Gods or Idols , or putting any confidence in Saints or Angels , Earthly Pleasures , Riches , Honour , or the like , lest we offend thereby . As Rachel did , by asking Children of Iacob . As the King of Syria , by desiring Ioram to heal Naamans leprosie . As Asa , by too much trusting to his Physicians . As the Fool in the Gospel , trusting to his riches . Neither secretly in thy heart . Nor in the view of God and the World openly . Not , but that God is every where , and seeth into the secret corners of our hearts , and is Omniscient ; but to set a note or brand of impudence upon us , for our indignity to him , if we shall make open profession of our Idolatry to any false God or Idol , in worshipping it ; or of our excessive love , or doting upon any Creature , by putting confidence in it , & neglecting our dependance on God , who is only able , by his Omnipotency , to releive us . This Commandement enjoyneth the inward worship of God. The Second Commandement . Thou shalt not make to thy self any graven Image . AS in the first Commandement , God requireth , that we worship him only inwardly : so in this , he forbiddeth all undue and indirect outward worshipping of him ; and enjoyneth us , not to make any resemblance , to worship him by ; because he is a Spirit , and is only to be worshipped in Spirit and Truth . It consisteth of two parts . 1. A prohibition of making any Image representing the Divine Godhead . 2. Of exhibiting any worship to any Image . And that , 1. Because he is incomprehensible , cannot be represented in any form visible . 2. Because he is able to punish the contemners of his Name . And to bless his true Worshippers . 1. Therefore we are not to grave , or make any Image , or resemblance of him . For when he gave the Law , ( saith Moses ) he appeared in no manner of similitude . To whom then will ye liken God ? or to what likeness will ye compare him ? 2. Neither are we to make the likeness of any thing , to worship it . For as we ought not to make any resemblance of him : so neither when we make the similitude of any thing else , ( the true use of making Pictures , and the like , being lawful ) not to worship , or attribute any honour to it . Not that all Images are hereby forbidden . 1. For some in the Old Testament were Typical . The Brazen Serpent being the Type of Christ. The two Cherubins on the Ark represented the Majesty of God attended by his Angels , &c. 2. Some are for Ornament ; many in the fabrique of the Temple , and in the holy Vessels of it . 3. Some Historical , of stories either out of the Scriptures , or of other Writers . 4. Some for instruction in the nature of Beasts , Cities , and Countries . Saint Paul saith , that the Gentiles changed the glory of the incorruptible God , into an Image like to corruptible man , and to birds , and four-footed beasts , and creeping things ; wherefore God gave them up to uncleanness , &c. 1. Either by bowing the body , uncovering the head , or bending the knee to them . 2. Or by setting the same in any eminent place to worship them , bestowing extraordinary cost on them , making Pilgrimages to them , or dedicating Altars , Lamps , or the like to them . By this Commination , he sheweth his power to punish Offenders , and that he is able and all-sufficient to supply our wants likewise . Like the jealous Husband , who will have no partner in his love . And suffereth no Corrival , Competitor , or Sharer in his Service . My Son give me thy heart , thy whole heart . Punishing them that run after false Gods , in many descents , even as long as they shall continue in their idolatrous courses . Though the Son shall not bear the iniquity of the Father , yet this is so odious to him , that he will take vengeance of the Idolatrous Generation . As of the Iews in general . Solomon , and others . 1. To shew how odious Idolatry is to him . 2. To force men ( who naturally have a love and care to their posterity ) by this Commination , to abstain from it , left their issue be plagued . Confounded be all they that worship carved Images , and that delight in vain Gods. The mercy of the LORD , is over all his Works . is over his Iustice. For whereas he punisheth Idolaters in his Iustice , but to three or four generations : He is merciful to thousands of those that worship him aright , throughout all generations . His reward is alwayes greater than his punishment . Of his own nature more bent to shew mercy , than to execute severity . It is his proper work , and suitable to his nature , to have mercy : but he is hardly drawn to punish , as being a work altogether unsuitable to his disposition . With their whole heart , without hypocrisie , and do not impart that worship to others , which is due to him . In obedience , walking in his wayes . All his Commandements , but chiefly this concerning his worship . The Third Commandement . Thou shalt not take the Name of the Lord thy God in vain , for the Lord will not hold him guiltless , that taketh his Name in vain . The scope of which is , to shew what reverence is due to God in our Conversation , especially in the use or abuse of an Oath . THe Name of the Lord , which in it self is Holy , True , and Iust. And therefore we ought not to prophane it , or take it in our mouths lightly , or upon every small occasion . Herein we offend , When we blaspheme God , either openly , or in our hearts . When we use his holy Word to any prophane , scurrilous , or impure end . When we commit Perjury . When we murmure against him . When we leave his Providence , and consult with Witches , or the like . When we swear upon trivial and light causes . When we curse , or use unlawful Imprecations . When we perform not that which we faithfully promise . When we ( in any action of our own ) detract from Gods glory , and attribute and arrogate too much to our selves . An Oath is to be ministred when the glory of God is questioned , for some weighty matter urgeth it , upon the Magistrates command . And to be taken by those who are of years of discretion , and in their right senses . The Lord , and Iudge of Heaven and Earth , who seeth , and observeth all our actions , is so far from conniving at this sin , that without repentance , he will condemn every one that offendeth therein . Saul , for unadvised cursing , and adjuration , lost a Victory against the Philistines . For consulting with a Witch , was ( with his Sons ) brought to untimely end . Sennacherib , for blaspheming God , was slain by his own Sons . Ananias , for lying to the Holy Ghost , dyed suddenly . The Fourth Commandement . Remember that thou keep holy the Sabbath day , &c. IN this Commandement are two things contained . 1. A Precept or Declaration of the will of God. To set apart some day . 1. To the publick worship of God. 2. In ceasing from our labours . 2. A Reason of the Commandement . 1. Because God after the Creation rested on the seventh day . 2. Because he also blessed and sanctified it . Let not worldly cares put it out of thy mind , but observe it with all Care and Religion . And not without great cause was this Precept so strictly urged . 1. Because by the neglect of it , ariseth the neglect of all spiritual duty . 2. Because in it was contained a Type or Shadow of the great and everlasting Sabbath , which is our Sanctification . 3. Because we have thereby some time to shew mercy to our Servants and Beasts , wearied with labour . In frequenting the Church , and there to exercise thy self . In Prayer . Hearing the Word . Receiving the Sacrament . In pious and religious Works , as Visiting the Sick. Relieving the Poor . Meditating on Gods Works . Praising him for them . In refraining from Sin. In resting from servile Labour . And although that part of the Iews Sabbath be abrogated which respected the Seventh day Sacrifices , and other exteriour acts of Gods worship , commanded and enjoyned to the Iews : yet the Church hath appointed instead thereof the Lords day , or Sunday , ( called the first day of the week ) wherein all Christians are bound to retain and observe all the duties of the first Sabbath , avoiding the Iewish strict and superstitious Ceremonies , In following the Vocation appointed thee by God , wherein thou art to omit nothing necessary for the sustentation of thy Family . And not to spend those six dayes wholly in idleness , pleasure , or excess . Nor in the publique duties of the Sabbath , and thereby nelecting the Care over thy Family . In that day , neither thou , nor any of thy Family , or Cattel , shall do any servile labour , ( except in case of necessity , and preservation of Gods Creatures from damage or loss ) but ye shall spend it in those religious duties formerly set down . In case of necessity ( The Sabbath being made for Man , and not Man for the Sabbath ) we are to conceive , that it was ordained not to destroy , but to preserve him ; and therefore all works are not forbidden that day . 1. As dressing of meat . By the example of the Priests , who on the Sabbath killed the Beasts for Sacrifice , and dressed the rest . And of Christs Disciples , plucking ears of Corn. And Tertullian saith , That the Antient and Primitive Church never fasted on the Sabbath day . 2. Ministring Physick to the Sick. By the example of our Saviour , healing on that day . 3. Saving Corn , Hay-Houses , and the like , from perishing . By our Saviours question to the Pharisees . 2. The Reason why God commanded the observation of the first Sabbath was , 1. Because , after God by his Word had created the Universe of nothing , he rested himself from all the work that he had made . 2. Because this day was by him blessed and sanctified . And the reason why the Seventh day was changed by the Apostles , and continued by Christian Emperours , into the first day of the week , upon which the Christians Sabbath is observed , was in remembrance of our Saviours Resurrection , ( which happned on this day ) as may be gathered by Christs selecting that day to appear twice to his Apostles after his Resurrection . The Second Table . The Fifth Commandement . Honour thy Father and thy Mother , that thy dayes may be long on the Land , which the Lord thy God giveth thee . AS the first Table teacheth the honour and love of God , so doth the second , the duty we owe to our Neighbour . And the first Commandement of this Table enjoyneth us to honour and reverence our Parents , as being the thing which God esteemeth next in degree to his Honour . And it containeth , First , A Precept . Secondly , A Promise . 1. The Precept is General and Particular - 1. The General comprehendeth our Duty to all our Elders and Superiours , whom God hath set over us , for our government and preservation ; which duty is of necessity to be performed , in respect of the upholding of Politique Government , 2. The Particular Precept containeth our Duty to our natural Parents , Father and Mother , of what degree , estate , or condition soever they be . Whether Poor , or Rich ; Good , or Bad , this Commandement layeth hold on us . That which we are enjoyned to do by these words , is to Reverence them : as from whom we received our being . Love them : for their care , sorrow , and pains , in our education , Obey them : in all lawful things , at being appointed by God to command over us . Be thankful to them : in requiting their charge and love ; in ministring to their necessities . Be patient with them : in their corrections , and bearing with all their infirmities . That which we are forbidden to do against them , is , Not to speak evil of them , or to curse them . Not to see them want , Not to be ashamed of them , for poverty , or other cause whatsoever . 2. The Promise is made to all such as shall keep this Precept , which is Long dayes , of life here , and happy too , else they would be no better than a curse . Long dayes hereafter , for ever in bliss , which is the highest blessing that can befall to any . It was Saint Pauls observation , that this was the first Commandement that had a Promise annexed to it . This Promise God made , 1. To allure us to the Duty of reverencing and obeying our Parents and Superiours . 2. To shew how highly he esteemeth of it . 3. It suits with the Commandements , if we honour our Parents , who gave us life , we shall be rewarded with long life . The Sixth Commandement . Thou shalt not Kill . THis Commandement followeth properly , and in order in the next place : For mans life being the most precious thing in this World , and upon which all other things depend , God seemeth to take care by this Commandement for peace and quietness , whereby mans life may be preserved . The life of man ought to be preserved for three respects . 1. Because God is the Iudge of man only , 2. Nature desireth nothing more than the preservation of life . 3. Murther destroyeth all society . Neither thy self , nor others . Neither shalt thou have any desire to do any such act . Under this Commandement are divers other particulars forbidden : For as God forbiddeth the act , so doth he command that all occasions or means to execute that act be forborn and taken away . If God commands us not to kill , then he prohibits the affections to Slaughter . Anger . Unjust War. Quarrelling . Chiding . Hatred . And all other things of this nature , which may be as provocations to slaughter . And on the contrary he enjoyneth us , To love our Neighbours as our selves . To live peaceably and quietly with them . To do good for evil . And all this because , Man is the Image of God. Flesh of our Flesh. The thing that Christ paid so dear for . The Seventh Commandement . Thou shalt not commit Adultery . THe chief aim and scope of this Commandement is to preserve the marriage bed inviolate . And with great reason it is placed next to the prohibiting of homicide , because that next and dearest to a man , after his own life , is the preservation and honour of his Wife ; for they two are but one flesh . And by this Commandement is also implicitely , and secretly forbidden , Whoredom . Incest . Sodomy . Sins against Nature . Unlawful Desires and Affections . Uncleanness . Evil Talk. Obscene Songs . And Impudent Behaviour . Uncivil Sight . Lascivious Pictures . Intemperance of Diet. Delicacy and Excess in Apparrel . And the like . Being provocations to the Sin here forbidden . And as we are prohibited these things , so are we commanded hereby , To live Chastly . Temperately . Modestly . And purely in Heart . For by these Vertues ( as our Saviour telleth us ) we shall come to the Beatifical Vision of God , and enjoy that Blessedness which he hath promised to those that in pureness of heart love and serve him . The Eighth Commandement . Thou shalt not Steal . THat is , thou shalt not take from another any thing which is not thine own . And against this Commandement we may offend divers wayes . By committing Sacrilege , taking any thing from the Church . By with-holding that which is due to King or Prince . By robbing on the high way , or out of houses . By deceiving any man. In bargaining . In false weights and measures . In being bankrupt without cause . By oppressing the Poor , or keeping his pledge . By encroaching upon the possessions of any other , either by violence openly , or by fraud , in removing Land-marks , &c. By keeping that which is found from the true Owner . By denying or concealing a trust . By detaining the Labourers hire . By living idlely , and eating out of another mans labour . By neglecting a Masters service , and mis-spending his goods . The Ninth Commandement . Thou shalt not bear false witness against thy Neighbour . THou shalt not give false evidence before a Iudge , against any man. Whosoever doth so , is not only guilty of the breach of this Commandement , but of the Third also , in committing Perjury . Neither is false Testimony with an Oath forbidden only , but also without an Oath . 1. Thou shalt not accuse thy Brother unjustly . Slander him . Revile him . Backbite him . Abuse him by uncivil jests . 2. Thou shalt not lye or equivocate . Either for sport . Or to avoid danger or loss . For though some seem to approve , Of Iacob , in lying to his Father , that he was Esau. The Midwives , to save the Children . Rahab the Harlot , to save the Spies . Michol , to save David her Husband . Iudith , to deceive Holofernes . Yet it is safer ( with Saint Augustine ) to hold , that all lyes , being directly opposite to truth , must needs be sin . The Tenth Commandement . Thou shalt not covet thy Neighbours House . THis Commandement is directly against Coveteousness , or evil Concupiscence , the issue of Original Sin , which was derived to all Mankind , after the fall of Adam . No man ought to covet or desire ( no , not so much as in his heart ) any thing , which belongeth to another man , and whereby he may receive any damage or detriment . Neither his House , which is his inheritance , and his defence against the heat of the Sun , and the sharpness of the cold . Nor his Wife , which is bone of his bone , and flesh of his flesh ; His Partner as well in sorrow as pleasure . Nor his Servants , without whose help and labour he cannot dispatch his affairs . Nor his Cattel , which do his work . In conclusion , nothing , which may any way prejudice him . Now , seeing that He which is guilty in breaking one part of the Law , offendeth in all : And that to the keeping of it , the whole inward and outward man is required : And that the Flesh ( while we are in this world ) is wholly opposite to the Spirit : It is impossible for us to fullfil the same by our own endeavours . For it is with us , as it was with Saint Paul , In our flesh dwelleth no good thing ; and the good that we would , we do not , but the evil which we would not , that we do . And seeing also , That by the deeds of the Law no man can be justified ; Not that the Law is in fault , ( being good of it self ) but our own Flesh ; The carnal mind being enmity with God : And they which are in the flesh , not being able to please him . For the comfort therefore of all , when as neither the works of the Law could justifie us , nor we were able to fullfil the same , God , of his infinite mercy , sent his Son Christ Iesus into the World , That he suffering death for us , might redeem us from the curse of the Law , that we might receive the promise of the Spirit through Faith. For in him all the Promises , Ceremonies , and the Law it self , were fulfilled and ended . 1. The Promises . As , The Seed of the Woman shall break the Serpents head . In thee shall all the Nations of the Earth be blessed . 2. The Ceremonies . The Priesthood , by his Eternal Priesthood . The Sacrifices , by his own Oblation . Circumcision , by his Circumcisiou and Baptism . Passover , by the Eucharist . 2. The Law. By his Satisfaction , and absolute fulfilling of it , in whom was no sin nor spot , but an absolute and perfect Righteousness ; which Righteousness he hath of his free will and mercy imputed to us , and made ours , if with a lively Faith we apprehend him , and believe on him . And in this respect , it may be said , that he observeth and fulfilleth the Law of God , who ( not trusting to himself , or his own works ) commendeth himself wholly to the Grace of God , and seeketh all his Righteousness by Faith in Christ Iesus . So that we are to rely on those words which Saint Paul spake in his Sermon at Antioch , Be it known unto you therefore , Men and Brethren , that through this man ( Christ Iesus ) is preached unto you , the forgiveness of sins : And by him , all that believe , are justified from all things , from which you could not be justified by the Law of Moses . But yet , we must take this along with us . That this Faith , whereby we believe that Christ satisfied the Law , and is become our Righteousness and Perfection , is meerly by Gods grace and favour infused into our hearts by the Holy Spirit : which stirreth up in us a love and desire to keep the Law of God : which though the same desire never attaineth to perfection , while we live in these Earthly Tabernacles , for the frailty and indisposition of the Flesh , yet God in his mercy accepteth the same for Christs sake . For the better conceiving of the drift and scope of these Commandements , we are to take notice of two things . 1. Whereas , In every Commandement , the grossest sin , tending to the breach of that Commandement , is only forbidden by name ; yet we are to conceive , that all sins of that nature , though lesser in degree , and not named , together with the provocations thereunto , are likewise inclusively contained in that prohibition . 2. And where any Vertue is commanded to be observed , there all the Vices and Sins contrary to that Vertue are forbidden . And where any Vice is prohibited , there all opposite Vertues to it are enjoyned . Meditations of Death . THat all men must dye , being long since Enacted by Statute in the Parliament of Heaven , unrepealed : and the knowledge of the day of death being by God kept from us , lest we should promise to our selves any thing for future time : I shall not need to spend many words , to prove either the absolute necessity of the one , or the uncertainty of the other . Onely give me leave to conclude this work with a few Meditations and Prayers , which may serve as well for those , who feel the hand of God by sickness : as for those which are in perfect health , to meditate and think upon , that they be not taken unprovided . And it is exercise of Meditation of Death , and resolution to dye , ought not to seem strange or hard to Christians . For the Philosopher , in his time , accounted all dayes spent , without serious consideration of our end , to be but fondly consumed ; and affirmed , That the whole life of a Wise man , was nothing but a Meditation of Death . And therefore it hath been observed , that Abraham , when he was in the Land of Canaan , purchased no more Land , than would serve to bury his Dead . To teach us , that we should not fix , or fasten our minds upon the transitory things of this World , but have our affections bent upon another , and meditate upon the day of our Death ; which bringeth two benefits with it . First , It delivereth us out of many cares and troubles . And Secondly , It leadeth us to joyes unspeakable . The First of these benefits the Heathen man could see , by the light of Nature , when he said , That , No man lived in so flourishing estate , who , if not often , yet once in his life , did not desire rather to dye , than to live . For the unavoidable calamity , and grievous diseases , incident to this life , do so often disquiet and vex a man , that , notwithstanding our life is naturally short , yet , sometime it seemeth over-long unto him . And therefore , ( saith he ) Death is the most acceptable and wished-for sanctuary , and place of refuge , for a life full of misery and grief . And for the Second , take ( amongst many ) that of Saint Cyprian , We pass by Death to immortality , neither can we come or attain to eternal life , but by leaving this life . Nor is our corporal death to be accounted an end or period of life , but a passage to a better ; for by this temporal journey we pass to Eternity . For this separation of the Soul and Body , ( commonly called Death ) if we consider the true scope and aim of God in it , is not inflicted by him , as a severe Judge , to punish the Elect : but as a most merciful Father , who only calleth his Children , from a Dungeon of Misery , to a Place of all Felicity and Happiness . And this is that which hath alwayes made the Godly to leave this life with such willingness and joy , and to endure with so great courage and constancy , all their greatest agonies . Meditations for the Sick. Set thy House in order , for thou shalt Dye . I Know that my Redeemer liveth , and that he shall stand at the latter day upon the Earth . And that I shall be again cloathed with this skin , and in my flesh I shall see God , whom I my self shall see , and mine eyes shall behold . This hope is laid up in my breast . Lord , let me know mine end , and the number of my dayes ; that I may be certified how long I have to live . Behold , Thou hast made my dayes as it were a span long , and mine age is as nothing in respect of thee , and verily every man living is altogether vanity . For man walketh in a vain shadow , and disquieteth himself in vain , he heapeth up riches , and cannot tell who shall gather them . And now Lord , what is my hope ? truly my hope is even in thee . Deliver me from all mine offences , and make me not a rebuke to the foolish . Take away thy stroke from me , for I am consumed by the means of thy heavy hand . When thou with rebukes dost chasten man for sin , thou makest his beauty to consume away , like a moth fretting a garment : every man therefore is but vanity . Hear my Prayer , O Lord , and with thine ears consider my calling : hold not thy peace at my tears . For I am a stranger with thee : and a sojourner , as all my Fathers were . O spare me a little , that I may recover my strength , before I go hence , and be no more seen . Answer me , O Lord , How many are mine iniquities and sins ? Make me to know my transgressions , and my sinnes . Wherefore hidest thou thy face from me , and holdest me for thine Enemy . Wilt thou break a leaf driven too and fro ? and wilt thou pursue the dry stubble ? O cast me not away in my weakness , forsake me not when my strength faileth me . Though I be afflicted , yet let me not be distressed : Though in want of some of thy comforts , yet not of all : Though chastned , yet not forsaken . Blessed is the man whom thou chastnest , O Lord , and teachest him in thy Law ; that thou mayest give him rest in the dayes of evil . Before I was troubled , I went astray , but now I shall learn thy Word . O Lord , Remember not the sins and offences of my youth : Nor judge me according to my works : For I have done nothing worthy of thy sight , but of eternal death . Wherefore , I pray thee , Blot out all my offences , and wash me throughly from my wickedness , and cleanse me from my sin . I have sinned , what shall I do unto thee , O thou preserver of men ? Why hast thou set me as a mark against thee , so that I am a burden unto my self . And why dost thou not pardon my transgressions , and take away mine iniquity ? For now I shall sleep in the dust , and thou shalt seek me in the morning , but I shall not be . Are not my dayes few ? Cease then , and let me alone , that I may take comfort a little . Before I go whence I shall not return , even to the land of darkness , and shadow of death . A land of darkness , as darkness it self , and of the shadow of death , without any order , and where the light is as darkness . What man is he that liveth , and shall not see death , shall he deliver his Soul from the hand of the grave ? The fear of death overwhelmeth me , and my heart is disquieted within me ; For that I have daily sinned , and not repented , considering , that , from the Infernal pit there is no redemption . Be thou merciful to me , O Lord , and save me for thy Names sake , and in thy strength deliver and comfort me . I know , O Lord , that thy judgements are just , and that thou of very faithfulness hast caused me to be troubled . Oh let this light affliction , ( which will quickly be gone ) cause unto me afterward a more excellent and eternal weight of glory . In the midst of the sorrows that are in my heart , let thy comforts , O Lord , refresh my soul. Thy hands have made me , and fashioned me round about , yet thou dost destroy me . Remember , I beseech thee , that thou hast made me as the clay , and wilt thou bring me into the dust again ? Hast thou not powred me out like milk , and curdled me like a cheese . Thou hast cloathed me with skin and flesh , and fenced me with bones and sinews . Thou hast granted me life and favour , and thy visitation hath preserved my spirit . O Lord , thou numberest my steps , and dost set a watch over my sin . My breath is corrupt , my dayes are extinct , the grave is ready for me . I have said to Corruption , Thou art my Father , and to the Worm , Thou art my Mother and Sister . Is there not an appointed time to man upon Earth , and are not his dayes as the dayes of an hireling . My dayes are swifter than a Post , they flee away , and see no good . I know thou wilt bring me to death , and to the house appointed for all the living . Woe is me therefore , O Lord , that I have sinned . What shall I do ? Whither shall I flee ? but to thee , O Lord , my God. Be merciful to me in the last day . My Soul is very much disquieted within me , But Lord , I require thy aid and comfort . Be mindful , O Lord , of thy Word , wherein thou hast caused me to put my trust , and let thy mercy come unto me , according to thy Promise . For thou art my Maker , and I am the work of thy hands . Deliver me , O Lord , from eternal death , in that day , wherein Heaven and Earth shall be dissolved , when thou comest to judge the Earth . I am affrighted , when I consider that day , the day of thy wrath , the day of misery , that great and exceeding bitter day . O Lord , in that day where shall I hide my self from the face of thine anger ? O Lord , when thou comest to Iudgement , condemn me not , I beseech thee , but deliver from the Gates of Hell my poor Soul , which I commend unto thee . Acknowledge then , O Lord , thy Creature , not made by any strange Gods , but by thee , the true and living God. Make my Soul joyful with thy presence , and remember not my sins , but according to thy great mercy think upon me in that day , for the merits of my blessed Saviour Iesus Christ , Amen . A Prayer for the Sick. ALmighty and most merciful Lord God , who , by the infirmities of this life , dost put us in mind of our mortality , and by these outward afflictions , dost call us to inward Repentance : I cry unto thee with my whole heart , Rebuke me not in thine anger , neither chasten me in thy displeasure . Have mercy upon me , O Lord , for I am weak : O Lord , heal me , for my bones are vexed . Thou art He , O Lord , That woundest , and healest again : that killest , and revivest : that leadest to the Gates of Hell , and bringest back again . If this my sickness , O Lord , be not unto death , help me on this my bed of infirmity , and strengthen me . If thou thinkest expedient , rather that I should dye than live , do with me according to thy good pleasure , and receive my spirit to thy peace , which I commend into thy hands , who livest and reignest God of all mercy , world without end . AMEN . Or thus . O Merciful Lord God , who , of thy great mercy , dost forgive the offences of those who truly repent , mercifully look upon me thy poor servant , and hearken unto me , who humbly crave of thee remission of my sins . Renew , O Lord , in me whatsoever is corrupt and decayed , by the Devils malice , or mine own frailty . Pity my sighs , pity my tears , pity my groans ; vouchsafe to be reconciled to me , that have confidence in nothing , but thy meer mercy . O Lord , it grieveth me , that I have offended thy Majesty , and it grieveth me much , that I can grieve no more than I do . And I humbly pray thee , by the Death , Passion , and Intercession of thy Son Christ Iesus , to pardon my offences : promising , that if I recover my former health , thy grace assisting me , to abstain from displeasing thy Majesty hereafter . I willingly , O Lord , and freely from my heart , for thy sake , forgive all offenders and offences against me , and I heartily desire all those , whom I have any way offended , to forgive me . O Lord , though my natural man trembleth at the thought of death , yet I profess that I am willing to dye , if it be thy good pleasure . I. have received life , and all the blessings of this life from thee ; What shall I render back to thee for them ? I will willingly receive this Cup of Death , and praise thy Name . I commend into thy hands my Spirit : And whether thou disposest of me to live or dye , I resign it to thy good will and disposition ; and humbly pray thee , that if thou seest it good for me , to prolong my dayes on Earth , that thou wouldest renew my conversation , by the direction of thy Holy Spirit , that I may pass those dayes in thy fear : If thou be otherwise pleased to dispose of me , take me , I beseech thee , into the armes of thy mercy : for Iesus Christs sake , my only Saviour and Redeemer . Or Thus. O God of all Consolation , who hast promised to hear all those that faithfully call upon thee , and not to reject any , that with a contrite heart , and penitent soul , shall humble himself before thee . I humbly intreat thee , in the Name and Mediation of thy Son Iesus Christ , that thou wouldest be pleased to be merciful to me , thy poor servant , at this time afflicted with sickness . O Lord , pardon , forget , and blot out of thy remembrance , whatsoever I have committed against thee , in the whole course of my life . Seal and confirm unto me ( by thy Spirit ) a pardon unto me for all my offences , that I may thereby receive such comfort in my soul , that I may with all joy and willingness depart out of this life unto thee . Let me be certified , That there is no condemnation to those which are united and ingrafted into Iesus Christ , by Faith : That I may be confident , That neither my Sins , Death , the Devil , nor ought else , can draw me away , or separate me from thee . And that I may be assured , that thy Throne will not be to me a Barr of Severity , but a Haven of Safety , and a sure Sanctuary and Refuge for me to flee unto . Strengthen this Faith in me , which may serve as a Buckler to defend me from all tentations : and that forsaking the confidence or strength of all other things , I may flee wholly to thy mercy in Christ Iesus , whereby I may be protected from the terrours of thy Iudgement . Grant unto me distressed sinner , these graces , even for the same Iesus Christ his sake , who with thee , and the Holy Spirit , liveth and reigneth , for ever . Or thus . ALmighty and everlasting God , whose years fail not , and who hast determined the dayes of man , which he cannot pass , yet thy self endurest for ever , and thy Throne from generation to generation : Remember that I am but dust , like grass , and my dayes as the flower of the field , which flourisheth in the morning , and in the evening is dryed up and withered . O let me know my end , make me mindful of my mortality : I am a stranger with thee , and a sojourner , as all my Fathers were , and cannot promise my self one hour , much less any dayes or years in this my Pilgrimage . I am like a tottering wall , and a broken fence , give me grace therefore , that I trust not in the uncertainty of this life , like the rich Fool in the Gospel , but I may every hour prepare my self in thy fear , to pass out of this frail mansion and to expect thee with a solid Faith , and firm Hope , waiting chearfully for the day and time of my dissolution : And looking for that blessed hope , and glorious appearing of our Saviour Iesus Christ. Make me ( like the faithful and wise servant ) ever ready and prepared for the coming of my Lord , lest being suddenly prevented , I be taken like a Bird in the snare of the Fowler . O Lord , thou hast by this gentle correction , put me in mind of my mortality , give me also grace , that I may make good use of it , that I may cast off all the cares of this world , and wholly betake my self to make my peace with thee . And I humbly pray thee , that thou wouldest not forget me in my pains and miseries , in all my infirmities : be not far from me , when by reason of the terrors of Death , and assaults of the Enemy , I have most need of thy help , but strengthen my soul with thy holy grace , against all sensations ; that my faith fail me not , but that thy holy Spirit assisting me , I may overcome my spiritual Enemies ; and at the hour of death , Lord , ( I beseech thee ) let thy servant depart in peace , according to thy word . Or thus . BLessed Lord Iesus Christ , the only comfort of the living , and the eternal life of those which dye in thee ; I wholly submit to thy blessed Will , whether it please thee to suffer my Soul any longer to live in this Earthly Tabernacle to serve thee , or to have it depart out of this transitory world , being certainly assured , that it cannot perish , if committed to thy keeping . O Lord , I put off this frail Flesh with a willing mind , in hope of the Resurrection of it at the last day , together with my Soul , when it will become much more glorious and happy than now it is . I beseech thee , O Lord Iesu , strengthen me with thy grace against all temptations , and defend me with the shield of thy mercy against all the assaults of the Devil . I know that of my self I have no strength : wherefore my whole confidence is in thee . I have no merits of mine own to allege , for I see many , yea too many , of my sins , to stand up against me ; but by thy mercy , I trust that thou wilt repute me amongst the just . Thou wert born for me , didst hunger , thirst , fast , and pray for me ; thou didst many good works , and sufferedst many bitter things for my sake . Let thy Blood wash away the spots of my Offences , let thy Iustice cover my Unrighteousness , and thy Merits plead for me before the great and severe Iudge . And as many sickness increaseth , let thy grace increase , that my faith fail not , my hope waver not , nor my love to thee wax cold . Let me not be cast down , or dejected with the terror of death ; but when death shall seize on the eyes of my body , let the eyes of my soul look to thee ; and when the use of my tongue shall fail me , let my heart cry unto thee , I commend my spirit into thy hands , O Lord , who livest and reignest , &c. Although thou kill me , yet will I trust in thee , and though I walk in the midst of the shadow of death , yet will I not fear , because thou Lord art with me . FINIS . A short Table of the chief Heads contained in this Book . A General Exhortation to Gods Service . Pag. 1 To Prayer . 50 In regard of Gods Precept . 51 Promise . Ibid. Christs Example . 52 The Necessity . ib. The Dignity . 54 The Benefit . ib. Directions how to Pray . 1. To God only . 58 In Christ. 60 2. Faith. ib. 3. In Hope . 61 4. In Charity . 62 5. In Humility . 64 Of Spirit . 65 Of Body . ib. 6. In Perseverance . 68 With Fervency , Diligence , and Attention . 70 The Time for Prayer . 74 The Place for Prayer . 75 How to Pray Ariight . 76 Prayer divided into Parts . 78 The Use of the Lords Prayer . 82 The Lords Prayer Analysed . 85 Prayers for Spiritual Graces . 142 A Prayer before Prayer . 145 Before a Sermon . 147 Petitions for Temporal Blessings . 148 Rules for the Morning . 150 Morning Prayer private . 151 For a Family . 160 Rules for the Evening , and Night . 165 Evening Prayers private . 167 For a Family . 176 Prayers upon the Life and Death of Iesus Christ. 180 Prayers for several Persons . For a Married Man. 196 For a Married Woman . 198 For a Child . 200 For a Woman with Child : 201 For a Young Man , or Maid . 202 For a Servant . 205 Before a Iourney . 206 After a Iourney . 207 Intercession . 209 Deprecation . 211 In Affliction . 216 In Time of Pestilence . 218 The Creed Analysed . 221 Confession of Gods Glory . 242 Motives to Repentance . 246 The Duty of Repentance . 284 Confession of Sins . 287 Seven Penitential Psalms Paraphrased . 318 Direction before the Sacrament . 362 Meditations and Prayers Before the Sacrament . 365 Meditations and Prayers After the Sacrament . 376 Motives to Thanksgiving . 383 Thanksgivings . 386 Seven Psalms of Thanksgiving Paraphrased . 399 Imprecation . 432 The Ten Commandementts Paraphrased . 438 Meditations of Death . 469 Meditations for the Sick. 472 Prayers for the Sick. 479 FINIS . Notes, typically marginal, from the original text Notes for div A25385-e1370 Cicero . Esa. 55.6 . Job : 37. 16.11.17 . Mat. 5.48 . Tert. 1. Psal. 139. 6 , &c. Esa. 66 1. Jer. 23. 24. Wisd. 1.7 . S. Hier. S. Aug. Deut. 31.4 Dan. 4 34. Apoc. 4 9 1 Tim. 6. 16. S. Hier. Ps. 90. 2. 102. 27. Dan. 7.13 . Ps. 102.26 Mal. 3. 6. Jam. 1. 17. Pro. 19. 21 Esa. 46. 10 Heb. 6. 17. Tit. 1. 2. S. Hier. Psal. 1. 7 94. 11. 147 5. Esa. 40 28 Joh. 21. 17 Act. 15 18 Rom. 11. 33. 1 Co. 2. 10 Heb. 4. 13 1 Joh. 3. 20 Ex 15. 11. 1 Sam. 2. 2 Esa. 29. 23 40. 25. Abac. 1.13 Esa. 6. 3. Apoc. 4. 8. Josh. 24. 19. Lev , 11. 44. Jer. 10.10 . Joh. 17.3 . Rom. 3.4 . 1 Thes. 1.9 Apoc. 15. 3. 16. 7. Dan. 9.14 . Psal. 119. 137. 75. Psal. 12 7. 117. 2. Mat , 19. 17. Ps. 119 68 Jam. 1. 17. Psal. 33. 5. Exo. 16.7 . 10. Exod. 22. 17. Lev. 9. 23. 2 Chro. 5. 14. Esa. 6. 3. Ps. 113.4 . Gen. 17.1 . 43 14. 2 Cor 6. 18. Job . 5. 9. Ps. 104.24 . Psal. 33.6 . 74. 17. 102. 25. Heb. 11.3 . Clem. Alex Apo. 19. 16. S. August . Gen. 1.27 . Psal. ● 5 , 6. ● . Ambr. ● Psal. 8. Arist. Mat. 1. 5. Psal. 944 Psa. 91. ● . 2 Reg. 6. Ps. 103.13 Esa. 49.15 Jo. 10.11 . Esa. 40,11 Eze. 39. 10. Ps. 23.1.2 . Wis 14.3 . Mat. 10.29 Ps. 147 9. Ps. 145.15 1 Pet. 5 7. Act. 17.28 Ps. 144.5 . Pro. 8.17 . Joh. 18.21 1 Joh. 4. 10. 19. Esa. 65.1 . Ro. 58.10 Jer. 31. 3. S. Bern. Io. 3. 1. 1 Pet. 3.18 Isa. 53.12 . Gal. 3. 13. Phil. 2.8 . Ps. 111.9 . 139. 10. Tit. 2.14 . 1 Pet. 3.20 Ge. 15.16 . Ps. 95.10 . Act. 13.18 Jonas 3. Exo. 34.6 . Ps. 16.15 . 103. 8. Joel 2.13 . Jonas 4.2 . Neh. 9.17 Neh. 9.31 . Lam. 3.22 Abac. 32. Ezec. 18. 23 32. 33. 11. Ps. 89 33. 103. 10. Lu. 6. 36. 2 Cor. 1.3 . Psal. 22.4 . Eph. 24. Rom. 5. 20 Ps. 130 7. Luk. 1 78. Ps. 106.43 Ma. 18.27 . 1 Pet. 1.3 . Ps. 97.10 . Phi. 2.27 . Ps. 79.10 . Tit. 3. 5. Pro. 8.12 . 8. 21. Ps. 97.10 . 102. 28. Mar. 10. 29 , 30. Ps. 34.16 . Zac. 2. 8 Ps. 34.19 . Ecclus. 2. 8. Lam. 3.25 . Pro. 5.8.9 . Ps. 9. 10. Ps. 1. 31. 1 Thes. 43 Deu. 5.29 Ps. 37.38 . Eclus . 7.10 . Deut. 30. 15. Ps. 37.27 . Rom. 7. 12 Ps. 119.75 Apo. 17.7 . Psal. 119. Rom. 5.1 . R●o . 16.7 . Psal. 112. 165. Isa. 48. 18. 32. 17. Ro. 14.17 . 2 Cor. 1. 12. Pro. 15. 15 S. Hier. Tully . Socrates . Byas . Ps. 97 : 11 : 118. 15. 36. 8. Ro. 8. 18. 1. 20. 5 10 Gal. 5. 5. Act. 10.43 Jer. 31.34 Rom. 12. 12. Ps. 31.11 . 40. 5. Esa. 30.18 . Heb. 10. 35. Phil. 3. 8. Jos. 23.11 . Rom. 5.5 . Ro. 8. 35. Pro. 10. 8. 1 Reg. 15 22. Exo. 19.8 . Psal. 16. 9 , 10. 84. 2. Luc. 1.48 . 52. Mat. 5. 5 , 6. Ps. 80. 5. Pro. 12 , 2. 10. Psal. 9.18 . Ps. 34.14 . 50. 15. Mat , 7. 7. Esa. 58 9. 65. 24. Pro. 3.16 . Pro. 43.9 . 37. 25. Deut. 28.1 2 Cor. 6. 10. Eccl. 1.13 Pro. 14 32 Sap. 4.7 . Esa. 57.2 . Apoc. 14. 13. 1 Cor. 15 , ● Gal. 5.17 . Ps. 19.10 . 110. 19. Eccl. 2.8 . 10. Levit. 26. Ps. 19.10 . 1.9 . Deut. 30. 11. Mat. 11.30 1 Joh. 5.3 . Sap. 7.22 . Esa. 40.29 . 31. Ezec. 11. 19. Deu. 30.6 . Gen. 19. Rom. 8.35 Act. 5.41 . Eccl. 11.8 Baruch 3. 16. Psal. 14. 3 , 4. Hosea 4. 1 , 2. S. Bern 1 Joh. 2. 15 Colos. 3.2 Eccles. 1. 2. Psal. 4. 1. 1 Cor. 2.9 Pro. 3 , 16. Ps. 112 6. 119. 1. 119. 2. Ps. 37.20 . Sap. 14.9 . Jer. 5. Esa. 59.2 . Num. 14. 18. Exod. 24. 7. 20. 5. Hos. 4. 6● Deut. 32. 20. Esa. 5. 51 Zac. 11.9 . Hos. 5.12 . Esa. 42.14 . Gen. 3. 19. 7. Num. 16. Levit. 10. 1 Sam. 4. Acts 5. Luc. 23. Esa. 1.15 . Job 25. 9. Ps. 66.16 . Job 35.12 Pro. 28 9. Esa 59.2 . Lam. 3.44 Eze. 8. 18. Sam. 13 4 Esa. 57.20 21. Jam. 4 1 , 2 Pro. 28.1 . Job 15.21 S. Chrysost. S. Aug. S. Ambr. S. Isid. Eccles. 10. 12. 44. 9. Sip. 3. 16. S. Isid. Ps. 100. ● Heb. 10. 22. Psal. 2● 11 , Deut. 13.4 . Heb. 4. 11. 16. In regard of Gods Precept . Ps. 50.15 . Mat. 12.18 Esa. 55.6 Jam. 5.13 . 1 Thes. 5. 17. Colos 4.2 . His Promise . Mat. 7. 7. Jo. 16.23 . Ps. 91.15 . Esa. 65.24 Example of Christ. Mat. 14. 23. 26. 39. Jo. 11 47. Mat. 1.35 . The Necessity . Rom. 7. 14. The Dignity . Ephr. Benefit . Exod. 17. 1 Sam. 7. Judith 13. 1 Chr. 5. 20. 2 Chr. 14 20. 2 Kings 19. 15. 2 Chr. 33. 15. 1 Sam. 1. 9. 1 Kin. 18. James 5. Exod. 32. Numbers 21. 7. Jonas 3. 2 Kin. 20. Dan. 3. Dan. 6. Jonas 2. Mat. 8.25 . Acts 12. Acts 16. 2 Sam. 24. Luc. 12. Mat. 8. Mat. 9 20. Luc. 18. Mat. 15. 17. Acts 28. 1 Kin. 18. 2 Kin. 14. Mar. 9. Acts 7. Luc. 18. 23. Acts 7. Mar. 26. 36. Mat. 14. 34. Directions how to pray . 1 To God only . Deu. 9.13 Mat. 4.10 . Joh 19.23 4. 21. Psa. 24.8 . 96. 6.99.2 . 104. 1 Luc. 11.13 Esa. 40. 10. 12. Psal 66.2 . Psal. 17.6 . 18.6 103. Esa. 46.4 . 1 Sam. 1. 15. Psal. 25.1 . 73.25.5.1 . 77.1 . Psal. 22.41 Mar. 14. 23 Esa. 43. 11. 45. 5. In Christ. Heb. 4.14 . 2 In Faith. S. August . Mat. 9.23 . Jam. 2.5.6 1 Joh. 5.14 Heb. 4.16 . 3 In Hope . Psal. 22.4 . 1 Chron. 5. 20. 4 In Charity , Gal. 5.22 . John 14. 21 , 23. 1 John 5. 22. Mat. 11. 25. 6. 14 , 15. Tim. 5. 16. 1 Tim. ● . 1. Mat. 5. 7. 5 In Humility . Gen. 32. 10. Luc. 18. Ps. 51.17 . Ecclus. 35. 17. Luc. 1. 52. Esa. 66.2 . Ps. 34. 1-● Luc. 1.48 . Gen. 13.2 . 1 Ki. 8.22 Lu. 18. 13. Ex. 17.11 . Dan. 6.01 Act. 7. 60. 9. 40. Ps. 95. 6. Mat. 26. 39. Lu. 22.41 . Joh. 11.41 . Ro. 6 . 19● 1 Cor. 11. 4. 6 In Perseverance . Luc. 11.8 . 18. Ps. 40. 1. Mat. 15. 28. Col. 4. 2. 1 Thes. 4. 17. 1 Ki. 19.4 . 2 Reg. 2. 11. S. Bern. Luc. 11.9 . Ps. 27.14 . Ferventy . Diligence , Attention . Prov. ●● Pro , 4.23 . Rom. 8. 26. Mat. 6. 6. Ephr. Syr. 1 Sam. 1. Basil serm . in Martyr . Iulitiam . Ecclus. 18 23. The time . 1 Th. 5.17 . Col. 4. 3. Eph. 6.18 . Lu. 11.18 . Nu. 28. 3. Ps. 55 , 18. 119.164 . Dan. 6.10 Mar. 1.35 . Ps. 63. 1. Act. 2. 15. 10. 9. 3. 1. Ps. 119.62 The place . Ex. 20.24 . 1 Tim. 2.8 . Mar. 1.35 . Mat. 14. 23. Mat. 26. 36. Gen. 24. 63. Act 10. Ps. 111.1 . Acts 3. 1. 22. 17. Mat. 6. 6. To pray aright . Jam. 4. 3. Spiritual Blessings . Temporal . Mat. 6.10 . 26. 39. Mat. 8. 2. S. Bern. In serm . 5. quadrag . Ex. 29.39 . Joel 2. Mar. 18 20. Mat. 20 : 21 Our Father Ro. 9. 19. Father Ge. 18.27 Ps. 57.3 . 113. 4. Job . 13.25 Ps. 78.40 . Father Gen. 1.26 . 9. 6. Eph. 1. Jam. 1.18 . 1 Pet. 3. 23. Father Ps. 27. 12. Esa. 63.16 49. 15. Lu. 15.18 . Mat. 18. 26. Father 2 Cor. 1.3 . 1 Joh. 3.1 . Heb. 2.12 . Mat 7.11 . Our 〈◊〉 1 Pet. Which are in Heaven Ps. 65.2 . Esa. 66.1 . Mat. 5.34 . Ps. 19.1 . 1 Reg. 8. 27. Jer. 23.23 . Esa. 66.1 Ps. 121.1 . In Heaven Ps. 25. 1. 121. 1. 123. 1. 131. 1. In Heaven Eccl. 5.2 . Esa. 66.22 Hallowed be thy Name . Name . Ps. 103.2 . 104. 31. 145. 10. Esa. 43. 9. Ps. 97. 5 , 6 Isa. 6.2 , 3. Psal. 103. 20 , 21. Mat. 5. 16. Ps. 149 1. Job . 1 , 20. Exo. 9.16 . Thine . Ps. 115.1 Rev. 4.12 . 1 Sa. 2.30 . 2 Th. 1.12 . Ro. 8. 15. Luc. 15. 18. Jos. 7.19 . Psal. 8. 9. Rev. 4. 8. Thy Kingdom come . Luc. 2.29 . Phil. 1.23 . Rev. 22. 20. Luc. 19. 14. Let thy Kingdom . come : Ro. 8. 18. Esa. 64 1. Lu. 10.34 . 2. 19. 2 Tit. 13. 2 Tim. 4. 18. Re. 22.20 . Come . Ps. 35. 3. Thy will be done . Ro. 9. 19. Acts 9. 5. Ps. 103.20 . Thy will. Act. 21.14 . Jam. 4.15 . In Earth as in Heaven . As in Heaven . Lu. 20.36 . In Earth . As in Heaven . Psal. 119. Give us this day our daily Bread. Esa. 55.2 . Jer. 15.16 . Ps. 65.4 . Heb. 5.13 . 14. Jo. 6. 33. 35. 48. Jo. 6. 3,4 . Mat. 6.33 . Ro. 13.14 . Bread. Lu. 26.26 1 Reg. 19. 8. Psal. 6.2 , 91. 16. Pro. 15. Our Bread. Bread. Gen. 28. 20. Ps. 30. 7 , 8 , 9. Pro. 30. 7 , 8 , 9. Our . Pro. 20.17 Ours . Give . Hab. 1. 16. Ps. 104.28 Give . Give . Give us . This day . Heb. 3. Gen. 41. Pro. 6. 6. 1 Tim. 5.8 . Jo. 16 . 1● . And forgive us our Trespasses . Esa. 27.9 . 1 Jo. 1.8 . 1 Jo. 1. 9. Esa. 39.2 . Jer. 5. 25. Lam. 3.44 Jo. 9. 31. Forgive . Ps. 28.13 . Lev. 5. 5. 36. 40. 42. 1 Jo. 1. 9. Ps. 32. 5 2 Sam. 12. 13. Lu. 15.21 . 18. 10. 7. 48. Jude 6. Our Trespasses , or Debts . And forgive . Deut. 29. 18. Heb. 12. 15. Forgive us Ro. 15.30 Forgive us Act. 7.66 . 2 Tim. 4. 16. As we forgive , &c. As we And lead us not into Tentation . Gen. 22.1 . Job 1. Ex. 15.25.16.4 . 10. 20. Deut. 8.2 . 16. 23. 3. 2 Pet. 2.22 . 1 Pet. 4 2. Mar. 20. 44. 1 Pet. 5.8 1 Cor. 10 33 Jam 1.13 . Ecclus. 3. 26. Lead us not . Into Tentation . But deliver us from evil . From evil Ps. 68. 1. 89. 23. 22. 20. 21. 69. 15. 16. From evil . From evil . Esa. 38.14 Mat. 8. 25 From evil . From evil . 2 Cor. 11. 14. Deliver us , from evil . Hos. 7. 16. Esa. 6. 5. Ps. 5. 10. 144. 11. Mat. 7. 22. Ps. 58. 4. Heb. 12. 2. Ro. 3. 15. Jer. 3. 3 Ps. 60. 11. Thine is the Kingdom . Ps. 22. 18. 1 Chron. 29. 11. Thine is the Kingdom . Ps. 8. 15. Eze. 26.7 1 Tim. 6. 15. Re. 17. 14 Re. 11. 15. Ps. 10.19 Mal. 1. 14 Dan. 2. 21 Ps. 145. 11 Dan. 7. 27 Heb. 1.18 Ps. 10. 16. 1 Tim. 1. 17 Power . Ro. 9. 19. Mic. 7. 18. Ps 66. 7. 62. 11. 147. 5. Eph. 1. 19. Exo. 15 6. Col. 1. 11 2 Th. 1.9 . And Glory . Ps. 138.5 . 1 Chron. 16. 27. Psal. 8. 1. 113. 4. 148. 13. Ro. 9.23 . Ps. 24. 10. Mat. 2. 2 Luc. 2.14 Rev. 5.13 For ever and ever . Ps. 10. 16. Rev. 7.12 . 5. 13. 19. 1. Amen . Rev. 1. 5. 2 Cor. 1. 20. Our Father which art in Heaven . Psal. 8. Hallowed be thy Name . Eph. 1.4 . Mat. 5. 16. Thy Kingdom come . Thy will be done in Earth , as it is in Heaven . Give us this day our daily Bread. And forgive us our trespasses , as we forgive them that trespass against us . Psal. 130. Mat. 18. And lead us not into Temptation . But deliver us from evil . Luc. 1.15 . For thine is the Kingdom , the Power . And Glory . For ever and ever . Amen . Ps. 119 51 94. 12. 119. 18. Rom. 7.18 Ps. 119.52 1 Pet. 5.5 . Luc. 8.15 . Gen. 6. 8. Heb. 12. 17. 2 Cor. 6.1 . Heb. 12. 15. Act. 13.43 2 Pet. 3.18 2 Cor. 7. 11. 2 Pet. 1.5 . Luc. 2.21 . Phil. 1.23 . Ro. 4.16 . 2 Cor. 1. 10. Mat. 6. 9. Eph. 1. 5. Mat. 25.25 . Rom. 13. 13. 1 Tim. 6. 8. Ps. 128.3 . Ps. 119 5. 1 Joh. 2.2 . Ephes. 6. Ps. 147.9 . 1 Tim. 6.8 . 2 Cor. 9.8 Jam. 3.13 . Mat. 3.17 . Ps. 119.5 . Mat. 6.36 . Gen. 1.26 . Ps. 6. 6. 149. 5. Eph. 5.11 . Ps. 10 . 4● . Repeat the sins thou canst call to mind . Ro. 7. 19. Ps. 143.2 . 2 Cor. 1.3 . Eze. 33. 11. Cant. 1.4 . 2 Pet. 2. 22. Psal. 31.5 . Psal. 17.8 . Psal. 13.4 . Ps. 141.1 . 55. 10. 〈◊〉 . 1. Esa. 38.1 . Pro. 24.16 . Luc. 17.4 . Psal. 13.4 . Psal. 91.5 . Cant. 5. Ps. 139.12 Esa. 14.19 . Psal. 71.1 . Psal. 4. 9. Psal. 5.5 . Jer. 31.33 . Psal. 17.8 . Notes for div A25385-e73650 John 2. Gen. 2. Eph. 6. 6. Col. 3 21. Gen. 2.22 . Pro. 31. 1 Pet. 3. Exod. 20. Ps. 128.6 . Gen. 3.10 . Ps. 124.6 . Psal. 25.6 Esa. 38.3 . Philip. 7. Col. 3.22 . Joh. 14.6 . Gen. 28. 20. Tob. 5. Psal. 38. ● . 44. 23. 51 11. 69. 18. 40. 14. 38. 21. 119. 31. Psal. 39. 25. 2. 27. 12. 64. 1. Eph. 4.19 . Act. 28.27 Pro. 7.13 . Esa. 48.4 . Tit. 1.16 . 1 Joh. 5.16 Mat. 12. 32. J● . 1. 21. Heb. 12 1. 1 Joh. 2.16 Mat. 6.2 . Ecclus. 51 5. Apo. 6.6 . Mat. 25. 41. 8. 12. Jude 6. Apo. 20. 10. 14. 11. Luc. 10.33 Levit. 26. 25. Jer. 4.112 . Ps. 19.9 . 1 Chr. 21. 15. Ezech. 9. 2 Chro. 7. 13 , 14. 1 Kings 8. Dan. 19 8. S. August . Heb. 11.1 . Joh. 3.16 Acts 4.12 . Heb. 5.9 . Mar. 1.15 . Rp. Latim , Ser. 4 & 7 coram Rege Jam. 2.26 . 1 Cor. 13. S. Aug. S. Aug. 1 Cor. 13. 2. Heb. 11.6 . 1 Joh. 3 33 Act. 16.31 Joh. 6.29 . S. Greg. S. Aug. Ser. 181. de tempore . Heb. 1. 5. Joh. 1.12 . Rom. 1.16 . Gal. 4. 6. Ephe. 1.5 . Esa. 46.4 . 45.6 . Ro. 10.12 . Heb. 1. 3. Gen. 17.1 . 43. 34. 2 Cor. 6. 18. Phil. 3.21 . Gen. 1.2 . Psal. 33.6 . 104. 5. Act. 4. 24. Esa. 45.7 . Ps. 104.3 . Job 33. 4. Job . 38. 41. Psal. 36.7 . Psal. 8. Mar. 10. 39. 1 Pet. 5 7. Act. 17.28 . Sap. 9. 3. Psal. 67.4 . Sap. 4. 〈◊〉 81. Mat. 1.21 . Heb. 7. 25. Joh. 3.18 . Act. 4.12 . Act. 5.19 . Psal. 45.8 . Heb. 1. 9. Esa. 61.1 . Joh. 1.14 Heb. 1. 2 Joh. 3.16 . Heb. 1. 2. Col. 1. 17. Eph. 1 : 7. Col. 1.14 . 1 Pet. 1. 19. 1 Co : 6. 20. 7.23 . Mat. 1.18 . 20. Luc. 1.35 . S. Greg. Esa. 7.14 . Mat. 1.21 . Luc. 1.30 . Luc. 2. 7. Joh. 1.14 . Gal. 4. 4. S. Bern. Esa. 53. 12 1 Pet. 2. 24. 3. 18. Gal. 3. 13 Deut. 21. 23. Phil. 28. Rom. 6.23 Heb. 2. 9. 14. 1 Cor. 15. 55. Mat. 27. 60. Mar. 15. 46. Lu. 23.53 . Joh. 19.40 . Act. 13.29 . Ps. 16.11 . S. August . Ep. 99. Ps. 16.11 . Acts 2.34 . 1 Cor. 15. 20. Mar. 28.6 . Mar. 16.6 . Luc. 24.4 . Joh. 20. Rom. 6. 3. 4. 25. Ma● . 16. 19. Lu. 24.51 . Heb. 4.1 Eph. 4 10. Joh. 14.2 . Heb. 10. 19. Eph. 2. 6. Joh. 14.16 16. 7. Mar. 16.9 . Col. 3.1 . Ro. 8.24 . Heb. 7.25 . 9.24 . Joh. 14.3 . Eph. 5 23. Eph. 1.20 Mat. 24. 30. Mal. 3. 5. Jude 14. Joh. 5.23 . Mat. 26. 64. Act. 17.31 . 1 Thes. 4. 16 , 17. Lu. 12.12 . Joh. 14.26 16. 13 1 Cor. 6. 11. Esa. 11.2 . 1 Joh. 2.27 Joh. 3. 5. 16. 8. 1 Joh. 2.27 Joh. 16.13 . Gen. 20.6 Rom. 8. 26 Joh. 14. 16 Acts 9. 31. Rom. 8. 15 26 2 Cor. 1.22 Eph. 1.13 , 14. Joh. 14.23 6. 55 , 56. 1 Joh. 1. 3. 7. Ep. 4. 4. 12. Rom. 8 1 Cor. 1 30. Job . 19 25 Joh. 5.28 6. 40. Lu 20.16 . Joh. 16 22 17. 3. Apo. 21. 4. 1 Th. 5. 19 Eph. 4 30 Act. 7. 51. Mat. 32.5 . Luc. 17.6 . Mat. 17. 20. 1 Tim. 1. 5 Eph. 3. 11. Jam. 2.26 . Gen. 1. Ecclus 43 Psal. 145. Rom. 1.20 Joh. 17. 5. Gen. 14.18 21. 33. Luc. 1.37 . Gen. 18.4 . Jer. 23.24 . Psal. 13 9. Joh. 21.17 2 Ki. 8.29 . Ro. 11.33 . Ps. 117.2 . Mat. 24. 35. Ps. 111.3 . 119. 156. 130. 4. 17. 7. 13. 6. Gen. 3. 15 Eus. a. 7. Matthew Mark Luke John. Mat. 18. 23. Lu. 18 10 Luc. 15.4 . 8. Lu. 15.21 . Mat. 20 9. Joh. 3.17 . 12. 47. Luc. 9. 36. Luc. 5. 32. Mat. 9.13 18. 11. Luc. 19.10 Mat. 11.8 . Joh. 6.37 . Lu. 23. 74 Luc. 43. Mat. 15. 28. Joh. 4. Luc. 8.48 . Joh. 8 11. Luc. 7 48. 19. 5. 23. 43. 21. 62. Acts 9. Heb. 12 3. Luc. 4 29. Joh. 8.19 . 10. 31. Mat. 27. 39. Lu. 23 34. Act. 2.23 . 3. 15. 19. Luc. 15 2. Gen. 1. 21. Mat. 3.16 . Joh. 20 22 Acts 2. 3. Luc. 1. 15. Act. 4.31 . Act. 10 44 19. 6. Joh. 14.26 16. 14. Lu. 12.12 . 1 Joh. 1.27 1 Cor. 6.11 Joh. 3 5. Gil. 5.22 . Ps. 43.10 . Acts 2. 4. Rom. 8. 14 Joh. 14. 16 20. Ephes. 3. 13 , 14. Rom. 5.5 . 8. 26 Acts. 9.31 Rom. 8.1 . Joh. 16.8 . Rom. 8.26 Joh. 11.26 Rom. 6.10 Notes for div A25385-e91120 S. August , Ps. 69 27. Jer. 6. 7. Origen . S. Greg. S. August . S. Hilary . Tertul. Anaxag . Ge. 49 29 Jud. 2.10 . Ezr. 3.16 . Job 30.23 Ps. 89.47 . Eccles. 2. 16. Ecclus. 40 11. Gen. 3. 19 Ecclus. 41. 3. Mat. 24. 13. Lu. 12.40 . Aristotle . Cicero . Mar. 14. 34. Apo. 12. 12. Job 14.13 Ps. 102.7 . S. Hier. Gen. 3. 2 Pet. 2 42 Gen. 7. Exod. 14. Num. 16. Job 9. 3. 36. 22 : Jer. 5. 20. Mat. 10 : 28. Deut. 32. 41. Ps. 130.3 . 2 Mac. 6. 26. S. Bern. Ecclus. 12 6. Job 8. 3. Val. Mat. Pro. 11.4 . Ecclus. 5. 4. Heb. 4.12 . 13. Lu. 12.48 . Mat. 25. Job 9. 3. Job . 14 2. Ps. 89 47. 13. 25. Job . 13.25 . 7. 7. 14. 2. 2 , 3. Ps. 63. 4. Ps. 51. 5. Job . 14. Eph. 2. 3. Esa. 64.6 . Job 15.16 . 53.6 . S. Bern. Job 7. 20. 9. 14. Psal. 6. Jer. 10.24 . Mat. 25. 34 , 41. Ps. 50. 3. Esa. 29.6 . Joel 2.11 . Zeph. 1. 15. Mal. 4. 1. Deut. 5. 25. 27. Ex. 20.19 . 2 Job . 20 67 Mal. 3. 14 Jer. 29.23 . Ps. 50.21 . Nah. 3 5. Mat. 25. 42. Apo. 20.12 Dan. 7.10 . Jer. 3 19. Ja. 5. 1. 3 Jude 6. Esa. 66.24 Mar. 9.44 . Judith 16 17. Dan. 3. Apo. 21.7 . Mat. 12. 23. Pro. 5 22. Mat. 13. 30. Esa. 24 25. Jude 6. Exo 12 , Job 10. 22 4 Job . 10 , 14 Esa. 5. 14. Hugo Ps. 19. 1. Lu. 13 28. Ps. 84. 4. Apo. 21. 23. Luc. 2.29 . Ps. 17.15 , Ps. 17. 6. 80. 7. Exod. 33 : Ps. 16.12 . 149. 9. S. Aug. Eccles. 11. 10. Ecclus. 5. 7. S. August . Luc. 22. S. Bern. S. August . Hos. 7.13 . 9. 17. Lu. 11.22 Joh. 11. Luk. 8.49 . Seneca . Ecclus. 25. 3. Phil. 2. 12 S. Ambr. S. Aug. 2 Sam. 19. 19. S. Greg. S. Aug. Mat. 25. Eccles. 12. Esa. 55.6 . Acts 3.19 Ecclus. 5. 17. Psal. 51. Act 3.22 . Ps. 145.18 Eccles. 2. 10. S. Aug. Luc. 21.34 . Ps. 35.13 . 69. 10. Tob. 12 Joel 2.12 . 3 Acts 10. ● . S. Aug. Pro. 16 6. Pro. 21.13 . Lu. 11.41 . Dan 4.27 . 2 Cor. 7. Psal. 56.8 . 6. 6. Jer. 31 9. Joel 2.12 . Lu. 22.62 . S. Ambr. Luc. 7.48 . Esa. 38.5 . S. Aug. Esa. 57.5 . Psal. 95.8 . Mar. 4.17 . Heb. 12. 1 Rom. 6.4 , 5 , 6. Colos. 3. Psa 38.18 . Psal , 38.5 . Ro. 2. 15. Ps 38. 39. Ps. 95.10 . Psal 89. 32 , 33. Chron. ● . 8. ●●n . 3. Ezec. 33. Joh. 3. 10. 1 Ki. 21.29 . Dan. 4.27 . Jer. 5. Gen. 2. 7 , 1. 26. Ps. 12.19 Tit. 3. 5. Phil. 2.7 . Rom. 2.5 . Psol . 106. 13. Ier. 9. 1. 2 Cor. 1.3 . Exod. 34. Ps. 145.9 . Eze. 33. 11. Eph. 2.4 . Rom. 5.10 Psal. 51. Lu. 15.18 . Esa. 65.2 Pro. 5.12 . Esa. 30.1 . Psal. 7. 9. 1 Pet. 5.6 . Aba . 3. 2. Psal. 51. Exech . 18 Psal. 22. Psal. 41.4 . 6. 3. 13. Psal 13.3 . Ps. 35.10 . Gal. 4. 4. Mat. 9.13 . Lu. 18.13 . Ro. 13.15 . Esa. 3.16 . 1 Tim. 1.9 . Jude 6. Psal. 55.5 . Ps. 145.9 . Ezech. 11 Joel 2. Luc. 15. Mat. 11. 28. Luc. 7 48. 22. 62. 23. 43. Mat. 26. 39. Psal. 51.5 . Job 14.4 . Deut. 29. 18. 32. 32. Ro. 11.14 . Eph. 2. 3. Ose. 7.16 . Psal. 5.10 . Esa. 6. 5. Ps. 144.11 Mar. 7.22 . Psal. 58.4 . Jer. 3. 3. He. 12.12 . Rom. 3.15 Esa. 57 8 Ps. 25.11 . Hos. 9 9. Psal. 38 4. Zach. 5.7 . Jer. 30. 14 , 15 Ps. 40.12 . Oratio . Manass. Esa. 57.20 Jer. 6 7. Esa. 1.18 . Rom. 7.14 . 1 Kings 21. 25. Jer. 13.23 . Esa. 5. 18. Rom. 6 21 Eze. 13.19 Eph. 4.19 . Jer. 3.3 . Eze. 3. 7. 6. 15. Gal. 2.18 . Jam. 4.17 . Mat. 18.7 . Rom. 8.21 2 Per. 2.2 . Psal. 119. 137. Rom. 6.21 Ps. 102.3 . Job 7. 11. Psal. 38.3 . Psal. 38.8 . Job Rom. 7.24 2 Chron. 20. 12. Psal. 130. Mat. 8.25 . 1 Tim. 2.4 2 Pet. 3.9 . Ps. 119.94 . 138. 8. Wis. 11.24 Ps. 116.15 Dan. 9 19 Heb. 1. 16 Joh. 9.30 . Ps. 78.40 . 103.14 . Job . 13.25 1 Pet. 5.6 . 2 Sam. 19. 19. 1 Sam. 13. 14. 1 Kings 20. 31 , 1 Kings 11. 29. Ps. 80. 4. Job 31. 3. 1 Col. 11. 31. 2 Cor. 7. 11. Ps. 22. 4. 25. 6. 89. 49. Syr. 2.10 . Ps. 119 49. Tit. 1 2. Psal 36 6. Heb. 6.17 . Rom. 3.2 . 2 Tim. 2. 13. Psal. 30.9 . 6. 5. 88. 10. Ps. 88.11 . Esa. 38.18 . Ps. 118 17 Psal 34.8 . 1 Pet. 1. 3. Ps. 109.2 . 97. 17. 63. 4. 5. 7. 51. 1. 130. 6. Luc. 1 78. Rom. ● . 20 . 1 Tim. 1. 14. Psal. 17.7 . 71. 13. 86 1. 119. 156. 103. 12. Eph. 3. 18 , 19. Psal. 26 5 108. 4. Psal. 25.5 . 103. 17. 136. 19. 2. 79. 9. 23. 6. 32. 11. 103. 13. 4. 145. 9. Rom. 5.20 Jam. 2.13 . 2 Cor. 1.3 . Wis. 11.23 Ps. 95.10 . 78. 39. Lam. 3.21 Ps. 89.21 . 33. 103. 10. Hos. 11.8 . 103. 9. Psal. 30.5 . Esa. 54.7 . Abac. 312. 2 Sam. 12. 13. Esa. 30.18 Luc. 1.71 . Ps. 106.43 Mt. 15. 32. 18. 27. Ps. 130.7 . Lu. 15.22 Lu. 26.74 . 1 Tim. 1. 13. Lu. 23.43 . John 8. Luc. 7.38 . Jer. 3. 1. Luc. 6.35 . 1 Pet. 1.4 . 2 Cor. 1. 19. Joh. 16.23 Mat. 15. 22. Mat. 1.21 . S. August . 2 Sam. 19 Psal. 35.3 . 1 Tim. 2. 15. Rom. 5.20 11. 32. 5. 10. 1 Pet. 3 18 Jam. 2.13 . 1 Joh. 2.1 . Mat. 11. 28. Luc. 5. 32. John 12. 47. Ps. 94.19 . Heb : 4 16. Notes for div A25385-e120150 Iob 3. 3. Heb. 10. 23. Notes for div A25385-e129180 Lu. 15.20 Lu. 18.13 Luc. 7.58 . Iob. 15.15 Job . 1.27 . Mat. 22. 2● . Mat. 26. 22. Mat. 24. 26. Luc , 15 . 2● Luc. 7.38 , 47 , Luc 16 , 17 , 18 , 2 Sam. 9. Esa. 40.6 . 1 Pet. 1.14 . Luc. 15. 2● . Joh. 6.59 . I Cor. 11. 27. Lu. 10.34 Luc. 7.6 , Eze. 33. 11. Mat. 11. 28. Luc. 23. 7. John 8. Luc. 18. Luc. 26. Luc. 1.43 . Psal. 8.4 . 1 Ki. 8.17 . Rom. ● . 39 2 Pet. 2. 22. Psal. 103. Psal. 116. 12 , 7. Ps. 50.23 . 15. Ose. 14.2 . Mal. 1.11 . Exod. 12. Luc. 22. Hest. 9. Exo. 15. Deut. 32. Judges 5. 1 Sam. 2. Ps. 34.96 . 103. 107. 111. 113. &c. Esa. 38.10 John 23. Abac. 3.2 . Dan. 3. Luc. 2. 19. 1. 68. 1. 46. Acts 4.24 . Rev. 5.12 . Gen. 9.6 . 1 Pet. 5.8 . 2. Pet. 2. Ephes. 4. 30. Gen 1. 2. Mat. 3. 16. Act. 2. 3. Notes for div A25385-e149900 Num. 16 15. 2 Reg 19. 15. 2 Chr. 14. 11. 20. 6. Neh. 4.4 . Psal. 5.10 . 10. 15. Psal. 58.6 68. 1. 74. 4. 79. 6. 83. 13. 129. 6. 140. 8. Act. 4. 24 1 Cor. 16. 22. Gal. 1. 9. 5. 12. Psal. 35.5 . 40. 14. 55. 15. 71. 13. 109. 6. 144. 6. Notes for div A25385-e152490 Deu. 4. 13. 10. 3. Ex. 19.24 . Act 7 53. Gal. 3.19 . Heb. 2.2 . God spake , &c. I am the Lord. Thy God. Ps. 144.15 . God. Lev. 20.7 . VVhich brought thee , &c. Esa. 52 Thou shalt have no other Gods. Gen. 30.1 2 Kin. 5.6 . 2 Chr. 16. 12. Lu. 12.16 . Before me . Thou shalt not , &c. Deu. 4.15 Esa. 40.18 Rom. 1.23 Thou shalt not bow down , &c. For I the Lord , &c. Am a jealous God. And visit the sins &c. Psal. 97.7 . And shewing mercy , &c. 145. 9. Jam. 2.13 . Luc. 1.50 . Ps , 28.21 . To them that love me . And keep my Commandements . Thou shalt not take the Name of the Lord in vain . For the Lord will not , &c. 1 Sam. 14. 24. 31. 4. 2 Kings 19. 10. Acts 5. 5. Remember That thou keep holy &c. Rev. 1.10 . Acts 20.7 1 Cor. 16. 1. Six dayes , &c. But the seventh day , Num. 28. 1. Mat. 12. 1 De Coron . militis . c. 3 Luc. 6.7 . John 5. Mat. 12. 11. Gen. 2.2 . Ioh. 22.19 Honour thy Father and Mother . Ex. 21.17 . Lev. 20 9. Mat. 15. Mat. 7.11 . That thy dayes may &c. Eph. 6.2 . Thou shalt not Kill . Mat. 5 . 2● . Thou shalt not commit Adultery . Gen. 2.24 . Ro. 1.26 . Mar. 5.28 . Mat. 5. 8. Thou shalt not Steal . Thou shalt not bear false witness . Gen. 27. 19. Ex. 1. 19. Josh 2.4.5 1 Sam. 19. 14. Jud. 11. 5. S. August . Thou shalt not , &c. Not covet . Jam. 2.10 . Rom. 7.18 . Ro. 3.20 . 8. 7 , 8. Gal. 3. 13. 14. 22. 18. Ps. 110.4 . Heb. 7 27. Luc. 2.21 . 3. 21. Mar. 14. 22. Cant. Ro. 8. 3. 4. 2 Cor. 5.2 . Act. 13 38 Notes for div A25385-e163210 Aug. in Ps. 34. Conc. 1. Plato . Gen. 23.3 . 19. Artabanus to Xerxes , Herod . 17. Cypr. Esa. 38. 1. Job . 19 25 Ps. 39.5 . Job . 13 : 2. Psal. 71.1 94. 12. 119. 67. 25 : 7. 51. 1 , 2. Job . 7. 10. 10. 20. Ps. 89.27 . 55. 4. Ps. 119 75 2 Cor. 4.17 . Ps. 94.19 . Job . 10. 8. 14. 16. 17. 1. 7. 1. 9. 25. 30. 33. Ps. 119.49 Psal. 6,1● . Job . 5 18. 1 Sam. 2.6 . Psal. 31.6 Rom. 8.1 . Rom. 32. Psal. 39.5 . 14. 6. 2 , 3 : Luc. 12. Tit. 2. 13. Lu. 12 , 43 Pro. 7.23 . Luc. 2.29 . Psal. 31 . 9● Psal. 23.4 
A41838	----	Directions and instigations to the duty of prayer how, and why the heart is to be kept with diligence. Pressing arguments and directions for hearing the voice of the rod. Being the sum and substance of nine sermons (not heretofore printed,) by Mr. Andrew Gray, late minister of the Gospel at Glasgow. Gray, Andrew, 1633-1656. 1669 Approx. 331 KB of XML-encoded text transcribed from 99 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A41838 Wing G1607A ESTC R224166 99834549 99834549 39050 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41838) Transcribed from: (Early English Books Online ; image set 39050) Images scanned from microfilm: (Early English books, 1641-1700 ; 1811:12) Directions and instigations to the duty of prayer how, and why the heart is to be kept with diligence. Pressing arguments and directions for hearing the voice of the rod. Being the sum and substance of nine sermons (not heretofore printed,) by Mr. Andrew Gray, late minister of the Gospel at Glasgow. Gray, Andrew, 1633-1656. The second impression, newly corrected and amended. 196 p. printed by George Swintoun, and James Glen, Edinburgh : anno Dom. 1669. Reproduction of original in Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Sermons -- Early works to 1800. Prayer -- Sermons -- Early works to 1800. Sermons, English -- 17th century. 2004-01 TCP Assigned for keying and markup 2004-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Rachel Losh Sampled and proofread 2005-03 Apex CoVantage Rekeyed and resubmitted 2005-05 Rachel Losh Sampled and proofread 2005-05 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion DIRECTIONS AND INSTIGATIONS To the Duty of PRAYER , How , and why the Heart is to be kept with diligence . Pressing Arguments and Directions for hearing the voice of the Rod. Being the sum and substance of nine Sermons ( not heretofore Printed , ) By Mr. ANDREW GRAY , late Minister of the Gospel at Glasgow . The second Impression , newly corrected and amended . Col. 42. Continue in prayer , and watch in the same with thanksgiving . Prov. 23 26. My son give me thy heart . Psal. 94 12. Blessed is the man whom thou chastnest , O Lord , and teachest out of thy law . Edinburgh , Printed by George Swintoun , and James Glen . Anno Dom. 1669. To the Reader . Christian Reader , IT was not the design of the Lords Servant who preached these following Sermons , to have them thus published . And if he had survived the publishing of them , and of his other Sermons already printed , ( and through importunity had condescended they should be put to the Presse ) they would , no doubt , have come forth more refined , and better digested : and therefore be intreated Courteous Reader , rather to take in good part that which is intended for the publike good , then to carp at any thing which doth not satisfie thine own Genius ; considering that what thou hast here was gleaned by a Church-writer , gathering together the substance of the matter from the mouth of the Speaker . And although , for the most part , the expression be the same as they were spoken ; yet consider that Preaching and Writing have thei● several ornaments . These things whic● are enlived by the expression of th● Speaker , sometimes taketh well ; whic● being commited to the Impression of th● Presse , seemeth flat , superfluous , digressive , and redundant : The zealous Temper of the Speaker in delivering his Message by word , carrying him sometime● without the limits and contextures o● the ordinary method . As these Sermons were delivered wit● meeknesse and zeal , so be careful to re●● them with a meek frame of spirit , 〈◊〉 guard off all carping prejudices ; and 〈◊〉 have thy heart burning with zeal , to th● consuming of soul-depressing dulnesse . Directions and Instigations to the Duty of PRAYER . SERMON I. 1 Thes. 5. 17. Pray without ceasing . GOdlinesse is so sublime and divine a thing , and doth so highly elevate the Believer that is endued with it , that by it hee is admitted unto that high ●inacle of honour , and inconceivable pitch of dignity , as to be made like unto God , and to have a glorious participation of his divine nature ; so that we need not much Rhetorick to commend this unto you who have tasted of the sweetnesse of it : for wisdom will be alwayes justified of her children , Mat. 11. 19. But there are some of you who savor not the things of God , and to whom these things doth appear but as some Europian fancy , and notions of a mans brain , who are not much in contemplation of these things . So that though we could speak upon this subject , in such a manner that the glo●ious light of it should surround us , yet the ●lind heart cannot see it , because there is a dungeon within : and till Christ open our eyes ( as well as reveal his light ) we cannot be enlight●ed by it . But had we once as much divine understanding , as to take it up in its beauty and necessity , in its advantage and dignities , in i 〈…〉 comeliness and equity , we should esteem it th● principal thing which we have to do in all ou● life time , and should dig for it as for hidden treasures , Prov. 2. 4. And there is no part of th 〈…〉 royal and beautiful ornament of godliness , bu● it may commend & ingratiate it self to any wh● doth not close their eyes . And amongst all th● beautiful effects & parts of godliness , this dut● and grace of prayer is not the least , and do 〈…〉 not a little , dommend it : and though it appe 〈…〉 sometimes little amongst the thousands of th 〈…〉 graces of the Spirit , yet out of it have come e●cellent things , and it hath not counted it pr●sumption to compare it self with the highest 〈◊〉 chiefest 〈◊〉 is that ( no doubt ) by which a so 〈…〉 is elevated to converse and talk with God , wi 〈…〉 the holy and blessed T●inity , yea , and that 〈◊〉 often and freely as the Christian pleaseth : fo● there it a door of access standing alwayes ope● by which we may enter in , and communicat 〈◊〉 in part our thoughts to God , and to have hi● making known his mind to us . O! this is a di●nity and a priviledge that hath been purchas● unto us at an infinite rate and value , even t 〈…〉 precious bloud of Christ : for , no doubt , t 〈…〉 door of our accesse unto God , is through t 〈…〉 ●ail of his flesh . And were this more deeply e 〈…〉 graven upon our spirits , we should improve th 〈…〉 dignity more , did we once believe the unspe 〈…〉 able highness of this duty of prayer , and the i 〈…〉 comprohensible essence of God , that which 〈◊〉 now neglect through ignorance , we should s 〈…〉 to meddle with it through a sort of reveren 〈…〉 and fear , being afraid to touch the mount , lest 〈◊〉 should be shot thorow , and looking upon o 〈…〉 selves , as unworthy to lift up our eyes to hea●en , because we have reproached him so often . Now there are these two incomprehensible and cardinal evils which doth exceedingly ma● and intercept the obedience of Christians unto this great and precious command of praying without ceasing , and they are these two , Atheism 〈◊〉 Idolatry ; too much confidence in our selves , and too much leaning to our own understanding , which is idolatry ; it being a visible breach of the first command , Thou shale have none other Gods before me , Exod. 20. 3. And too little confidence and trusting in God , which is our Atheism ; imploying our selves in all , and imploying God in nothing : so that our blessed ●ord may propose that inanswerable challenge and question to many of us , Hitherto have you ●sked nothing in my Name , John 16. 24. And what is this practise , but an involving of our ●●lves in that woful curse , Cursed be the man ●hat trusteth in man , and maketh flesh his arm , ●hose heart departeth from the Lord ? Should the living seek the dead , and not their God , who giveth ●nto all men all things liberally to enjoy ? Jer. 17. 5. Were we dwelling more under the spiritual 〈…〉 pression of our utter inability & impotency ●o save our selves , and that compleat ability ●nd infinite power which is in him to help us , ●e would bind this precious command of prayer ●s a chain of gold about our neck , and make it ●n ornament of grace to our head , Prov. 4. 9. We 〈…〉 ould certainly be constrained to cry forth , ●ll that the Lord commands us , we will do , Deut. 〈◊〉 . 27. And pray that there may be such a heart 〈…〉 ven to us , as to have our practice correspon●●nt unto our resolutions . O! what a glorious and unspeakable digni 〈…〉 suppose you it to be , to be dayly having yo 〈…〉 walk in heaven , in those beautifull streets th 〈…〉 are all paved with transparent gold , and to 〈◊〉 conversing with him whose fellowship is of mo 〈…〉 infinite worth then all imperiall dignities ? 〈◊〉 Christian that is much exercised in prayer m 〈…〉 have this to say when he is passing thorow t●● gates of death to long & endless eternity , th●● he is now to change his place , but not his co●pany . Heaven may be to him but a blessed t 〈…〉 sition to a more constant and immediat enjo●ment of God. O? what a blessed day suppo 〈…〉 ye it shall be when ye shall be altogether wi●● out the reach of the necessity of this duty , a 〈…〉 noble exercise of the grace of prayer ? For tho 〈…〉 it be a blessed and most divine exercise , yet 〈◊〉 involves an imperfection in its bosome ; and 〈◊〉 it must needs pass away , when that which is p 〈…〉 fect shall come , 1 Cor. 13. 10. O! to be mu●● in correspondance with him , and in mainta 〈…〉 ing communion and fellowship with him , A 〈…〉 of him , and it were to the half of his Kingdom 〈…〉 yea more , whatsovever ye ask in his Name , acc●●ding to his will , and what he sees fit in his wisd 〈…〉 for your good , believing , be will grant it to y 〈…〉 Math. 21. 22. and will not at all deny yo 〈…〉 We conceive there is not such a comprehensi●● promise annexed to any duty as this : in a ma●ner , it is the sweet compend and epitome of 〈◊〉 Christian promises . What is included here 〈…〉 All things , no doubt , for your good are he 〈…〉 included , and nothing of that kind is exclud●● . We confess if our enjoyments were regulate a●cording to our desires , they should come s 〈…〉 short of that which we stand in need of , a 〈…〉 much more they should come short of that which he is willing to give ; and therefore we are blessed in this , that he walketh not in his ●ispensations to us by the rule of our desires , but by that precious rule of his free and conde●cending grace : for he is able to give unto us ●xceding abundantly above all that we are able to ask or think , Eph. 3. 20. If you would ask what ●s the great and eminent exercise which a Christian ought to have while he is here below ? Believe it , I could give no answer so suitable as prayer , this noble and precious exercise of this grace of prayer . And if it were asked , secondly , what ought to be the great and eminent exercise of a Christian while he is here ? It is prayer . And if it were asked , thirdly , what it ought to be ? It is only prayer . Prayer above all things , and above all things prayer . I mean true serious , sincere , and nor hypocritical prayer : a pleasant retiring and diverting our selves from all other things , to wrestle with God : to leave our servants and our asses at the foot of the mount , untill we go up and worship God , and ●ury our idols under the vale of Sichem , and to wash our selves from our pollutions , when we go up to Bethel : to return from the confused ●oise of the multitude of our affairs , unto the pleasant delighting our selves in God. A Christian ( the sound of whose feet is much heard in ●he streets of New Jerusalem , who , in a man●er , is anticipating the time of his endlesse en●oyment of it ; and who is dayly bringing down heaven unto earth , or rather elevating himself towards heaven , hearing of such an end●esse command at this , pray without ceasing , 〈◊〉 Rom. 20. 12. ) is constrained to cry forth ; Lord , what is man , that thou should be mindful● of him ? Or the son of man , that thou should vis 〈…〉 him , and that thou hast so highly magnified him 〈◊〉 Ps. 8. 4. I conceive , if a Christian would loo 〈…〉 upon all his duties of Religion under a righ 〈…〉 notion and apprehension ; certainly he will ●sapn●ther take them up as his dignity , then his du 〈…〉 and rather as the singular tokens and signific●tions of the infinite respect and love of God towards him then any way given and commande● him ; Seeing by the practice of them we shoul● testifie our thankfulness and obedience toward● him , surely it were our servitude , and no● our liberty to be freed from this blessed an● glorious yoke of his commandements . O! wh 〈…〉 a bondage were it for an immortal soul , not a 〈…〉 wayes to be living in a direct line of subordin●tion to him ? But a natural man hearing of th 〈…〉 decree and command of God coming forth , Pr 〈…〉 without ceasing , will cry out , This is a hard saying , who can hear it ? Joh. 6. 60. We ought t 〈…〉 study to be subordinate to God , & in subjectio 〈…〉 unto nothing which may hinder our subord●nation to him , and to make use of all things i● subordination unto him : And he who accoun 〈…〉 the service of the Lord a wearinesse , and do 〈…〉 snuff at it , as it were ; and who never knew wha● it was to be bound in spirit , till he go to praye 〈…〉 believe me , that man is not much taken up i● the obedience of this noble and most excellen● commandment , Pray without ceasing . Now being come to the words , having spoke● at large of that radical and noble grace of Faith● we are come to speak of this excellent grace o● Prayer : and I would have none of you mista●ing the nature of this command , or excelle●● grace ; or to conceive that the Apostle doth here so compendize and abridge Christians duties , as to confine them within this one duty & grace of Prayer , so that we should constantly and perpetually be taken up in this exercise , 〈◊〉 so neglect the exercise of all other duties . No , surely , this is not the meaning of the words : for the words going before the Text may remove this mistake ; Rejoyce evermore , 1 Thes. 5. 16. but we conceive it holds out these things to us , First , that in all our lawful diversions and interruptions from this divine exercise , and imployment in this noble duty & grace of Prayer , we may be keeping our selves in a praying frame and disposition ; so that when occasion presents it self to us , we may retire our selves from the noise of our secular affairs , and converse with him . A practice much unknown to the most part of the Christians of this generation , who betwixt the times of their conversing with God , and their addresses to his Throne , gives their hearts leave to wander after many vain impertinencies , and to rave abroad in the path of their Idols , and to intangle themselves with the affairs of this world ; so that ( in a manner ) they are incapacited for this holy and divine exercise of the duty of Prayer , which doth require much divine abstractednesse from the world , and the things thereof , and much composedness of spirit ; in which , our involving of our selves too much in our affairs ( that do but by the way belong unto us ) doth so much interrupt and hinder us : And this exhortation , Pray without ceasing , holds forth unto us that there is no condition , nor estate of life wherein we can be placed , that exeemeth us from the necessity & obedience of being much in the 〈…〉 ercise of this noble and excellent duty of t 〈…〉 grace of Prayer . For if we be under bonds , 〈◊〉 must pray that we may be enlarged : and if 〈◊〉 lift up the light of his countenance upon us , w● must pray that we may be helped to walk hu●bly with God , and to erect to our selves a dwe●ling in the dust , when he erecteth to us a thron● in heaven ; and to be enabled not to stir him up 〈…〉 nor awake him before he please . God hath i● the depth of his infinite wisdom and unsearchable love towards man , so ordered it , that continual dependance upon him , is both our du 〈…〉 and dignity . And then secondly , it holds out this unto u● that in the midst of all our business , and oth●● affairs that we go about , we ought to be sending forth secret and divine jaculations toward● God ; which practice was no mystery unto Jacob , for in the midst of his testament , having blessed six of his sons , and having other six to blesse , he breaks forth with that divine thought . I have waited for thy salvation , O Lord , Gen. 49. 18. Neither was this a mystery unto godly Nehemiah , who while he was standing befor● the King with the cup in his hand , did pray unto the Lord in this secret and silent way , Neh. 2. 4. He prayed unto the God of heaven . And then lastly , this command and exhortation , pray without ceasing , holds out this unto us , that we should lay hold ; yea more , that we should watch to lay hold upon every opportunity for this duty of prayer : yea more , that we should labour for all occasions for the enjoying of this admirable dignity , which is the scope of that noble command , 1 Pet. 4. 7. But ( saith he ) ●he end of all things is at hand : be ye therefore so●er , and wat 〈…〉 unto prayer . A practice , alace ! ●hat is not much now in request , and that the Christians of this generation do very much un●ervalue , and set at nought : and we conceive ●hat which doth so much interrupt our obedi●nce unto this command of praying in publike , ●nd in our praying one with another , is either our atheism , or our pride , we being more afraid ●o speak before men nor to speak before God , which is our atheism ; so that our silence is rather from our ●everence of men , then from our reverence of God. And then our pride hinders 〈◊〉 from it , we being afraid lest going about that duty we discover our nakedness , and make our shame to appear : & in our impertinent denials of our obedience unto this desire , we study to cover the mater with a pretext of humility , & to gain reputation amongst men , that pride is hid from our eyes , and that we walk low , when in the mean time we sit on high places : And certainly that which doth so much obstruct our liberty and our having access unto God in our praying one with another , is our greater fear of these before whom we pray , then of him whom we pray to : And , no doubt , the divine impression of a Deity upon our hearts , would much help us to get this overcome . Or it is our pride that hinders us from high thoughts of God , and hinders and interrupts this holy and divine exercise of the grace of prayer , even our selves ; which is the great Diana which we do so much adore : and about the adoring of which , and her silver shrines ( so to speak ) so much of our talk and labour is spent : we still proposing that woful end in all our actions , the exalting of our self , and attaining reputation amongst men ; and therefore it comes to pass , that the 〈…〉 is little or no advantage redounding to us b 〈…〉 the exercise of publike prayer : so that we m 〈…〉 say that which one spake to another purpos● Cum inter homines fui minor homine redivi 〈…〉 for we may say this , that when we have be 〈…〉 amongst Christians , we do oftentimes return l 〈…〉 Christians : for if in our praying one with an 〈…〉 ther , we be answered according to the Idols 〈◊〉 our heart , and have liberty of words , and pe●haps some real accesse to the Throne of Grac● when God lifts us up , we lift up our selves , b●ing exalted above measure , and sacrifising to o 〈…〉 own net , and making a secret feast to our Dag 〈…〉 within the temple of our hearts ; proving o●● selves to be but empty vines , bringing forth fru 〈…〉 unto our selves , Hos. 10. 1. And hence it is ( 〈◊〉 Christian will observe it ) that he doth not mu●● advance in the work of mortification by h 〈…〉 publike enlargements , and that the power 〈◊〉 iniquity in him is not much restrain'd by thes● but that presently after his weeping over hi●self for some short coming , some new tenta●●on presenting it self unto him , envolves him 〈◊〉 the like , or ( it may be ) in a worse sin : and ord●narily our publike enjoyments and enlarg●ments are not constant and permanent , by ou● quenching his holy Spirit . However , by the way we would say th●● which a Heathen said , It is much for a man 〈◊〉 be as serious alone in the exercise of his min 〈…〉 and affections in pursuing after these duties , 〈◊〉 when he is in company : And that which do 〈…〉 exceedingly hinder a mans obedience when h● is alone ; unto this command to pray withou● ceasing , is either the want of a solide convictio● 〈◊〉 the necessity of this duty , or else it flows 〈…〉 om a not being deeply convinced of the ad●antages that may be found in this exercise of ●ur secret retirements with God , and abstract●●g our selves from the noise of the world , to ●onverse with him . What joy in the holy Ghost ? What mortification of our idols ? What divine ●onformity and likenesse to the Lords blessed ●●d glorious Image might we attain to by this ? ●s likewise we may superadd this , the want of ●he solide conviction of these unspeakable dis●dvantages that are to be found in our wof●ll ●eglecting , and sinful suspending of the exercise ●f this duty when we are alone , which are best ●nown to these which are most conversant with their own spirits : but sure we are through , ●he sloathfulnesse of our hands , our house dropeth ●horow , and our building doth decay ; and we are ●ecome remarkable servants unto our own 〈…〉 sts and corruptions . Now is there any of you that at the very ●eading of these words , pray without ceasing , may not retire himself , and judge himself emi●ently guilty of the breach of this command & ●xcellent duty ? That whereas Eliphas did ac●use Job , Thou restrainest prayer before God , Job ●5 . 4. surely he may justly charge it upon ma●y ; yea , and alace ! upon the most part of the Christians of this generation , there are many , I ●ear , here , who doth passe under the notion of Saints and real Christians , who never did much ●tudy to obey this command : there are many ●ere who need not much Arithmetick to calcu●at all their prayers that they have powred out ●efore his Throne . O! whither is your devo●ion gone ? If David and Daniel were now alive , would not their practice condemn the Christ●ans of this generation , who at morning , at no 〈…〉 and at the evening tide did call upon him , ye● in the silent watches of the night , and at mi●night did rise , and seek their Maker , who giv 〈…〉 unto his own their songs in the saddest night 〈◊〉 their afflictions ? We conceive also if Anna th 〈…〉 precious woman were now alive ( to who● that excellent testimony is given , Luke 2. 3●● She was a widow about four score four years , whi●● departed not from the Temple , but served God wi●● fasting and praying night and day ) might not sh 〈…〉 provoke many women ; yea , all men and wom 〈…〉 unto an holy emulation in this so singular at 〈…〉 divine a practice ? Alace ! there is none now 〈…〉 dayes upon whom so brave a testimony cou●● be passed , as was upon her . We must eithe● conceive that the way to heaven is more eas 〈…〉 then it was before in ancient times , or else th 〈…〉 there is not so much delight and solace to 〈◊〉 had in him , as was before . Were we daily tasting of that pure river of life that flowes out fro● beneath the Throne of God ; and of its sweetne 〈…〉 which causeth the lips of those that are asleep 〈◊〉 speak , wee would be more taken up in givin● obedience unto this precious command of pra●er . And if we were sleeping more in the bed o 〈…〉 love , we would be lesse sleeping in the bed o 〈…〉 security : we would likewise imbrace more abstractednesse from the world , and more fami●●arity with God. O! but our visites are rare , because we are not constant in prayer , and serve 〈…〉 in spirit , seeking the Lord. It is no wonder th●● we forget what an one he is , because it is 〈◊〉 long since we did behold him : We may forg 〈…〉 his form and livelinesse , there is such a numb●● of dayes and wofull space of time interveening ●etwixt our enjoyments of him . Now we shall not dwell long in pointing out ●nto you what prayer is ; we conceive it is a sweet travelling and trafficking of the soul betwixt emptinesse and fulnesse , betwixt wants and all-sufficiency , and betwixt our inability to ●elp our selves , and his ability to help us ; the one depth calling upon the other depth ; or in short , it is a souls conference with God. Neither shall we stand in the proving of this unto you , that it is the duty of a Christian to be much taken up in the continual exercise of this duty of prayer , the Text doth sufficiently prove it : But we shall only for the more full clearing of this , point out one place of Scripture , and that is in Eph. 6. 18. where we are exhorted to pray with all manner of prayer and supplication , &c. which we conceive to be understood both of publick and private prayer , and that we should watch to the exercise of both these ; and that we should not be in the exercise of these by starts & fits , but that we should ●ontinue in them with all perseverance , as the ●ext doth clearly hold forth . Neither shall we insist long in speaking unto this , what is the spirit of prayer : We conceive 〈◊〉 doth not stand in that promptness and volubility of language that we use before him ; for there may be much of that , and little of the spirit : and upon the con●●ain , there may be ●ittle of that , or nothing at all , and yet much of the spirit ; yea , we are certain that the spirit 〈◊〉 sometimes an impediment unto much lan●uage ; for either in our presenting or expres●ing our grief before God , our spirits are so overwhelmed within us , and so troubled , 〈◊〉 we cannot speak , so that sighs or silent gro 〈…〉 are rather our oratrie , then the multitude words . So likewise in the exercise of joy , 〈◊〉 soul is so filled , and in a manner , over shadow● with the holy Ghost , that the Christian is 〈◊〉 up in holy admiration and astonishment ; 〈◊〉 that in a manner , he loses not only the exerc 〈…〉 of invention , but also the exercise of speec 〈…〉 He is so much taken up in gazing at that whi●● he doth enjoy , and in a pleasant beholding a 〈…〉 contemplation of him who hath ravished hi● with one of his eyes , & with one chain of his ne 〈…〉 so that he can speak no more , but beginneth 〈…〉 wonder , his tongue cleaveth to the roof of 〈◊〉 mouth , and his judgment is so confounded wi●● the inexpressable sweetness and glory of hi 〈…〉 that appeareth , and his affection doth so swe 〈…〉 and run over all its banks , that in a manner , 〈◊〉 is cloathed with a blessed impossibility to ha 〈…〉 the use of his tongue , & therefore is beginni●● to admire that which he cannot speak : however , he that hath much of these things , hath nothing over : and he that hath little , hath no lack . Neither doth the spirit of prayer consist 〈◊〉 the finness and eloquency of our dictions ; thes● things being rather to prove our selves Or●tors , then such as pray in the holy Ghost . But we conceive it doth more consist in th● voice of the affections , not in the voice o● words , and in having unexpressable and unutterable sighs and groans of the spirit , which is 〈◊〉 deed that true spirit of adoption which he hat● given unto us , whereby we cry unto him , Abba 〈…〉 Father , Gal. 4. 6. If we spake no more in praye● then what our affections and souls do speak● truly , we would not speak much : if we spake 〈…〉 re with zeal and affection , that vain pro 〈…〉 ity that we have in this duty of prayer , 〈…〉 uld be much compendized and abridged . Neither shall we speak long on this , how ●uch it is of a Christians concernment to be ●●nvinced of the absolute necessity of a Media●●r and of a Dayes-man that must lay his hands 〈…〉 on us in all our approaches to God : & truly 〈◊〉 conceive if many of you were posed when 〈◊〉 the deep impression of the need that you ●●ve of Jesus Christ ( and of him that hath taken that glorious title and attribute unto himself , of being the Counsellor , Isa. 9. 6. ) were 〈…〉 graven upon your spirits when ye went to prayer , you should find it a difficulty to fall ●pon the number of the days : and I conceive , that the want of the right apprehensions and ●p-takings of God , and of our selves , is the reason why this great mystery and divine duty of the Gospel , to wit , the imploying of Jesus Christ in prayer , is so great a mystery , both un●o our judgements and affections : However , know that this is a duty belonging both to your knowledge and practice . There are many Christians who to their own apprehension , have made a great progresse in the course of Christianity , who yet may turn back and learn that great & fundamental lesson to call on his Name . Sure we are , were this more believed that God is a consuming fire without Jesus Christ , we would not be so presumtuously bold as to approach before God , either in publick or in private , without him who by his blood must ●uench this divine flame , and who must remove that Angel that stands with the flaming sword in his hand , marring our accesse to God : Chr 〈…〉 must be to us Melchisedeck a King of righteo●●nesse , and of peace . He , no doubt , is that trysti 〈…〉 place in which God and finners must meet : h 〈…〉 that glorious ladder that reaches from hea 〈…〉 unto earth , by which we must ascend up to G 〈…〉 his humanity ( which is the foot of that ladd 〈…〉 is the door of our accesse , by which we must 〈◊〉 cend to the top , which is his Divinity . We 〈◊〉 once by our iniquity fix a gulf betwixt God 〈…〉 us ; but Jesus by taking on him our nature , 〈◊〉 make a golden bridge over that gulf , by whi●● we may go over and converse with God. And first , surely want of the conviction 〈…〉 this , doth make us come with lesse confide●● unto him : for upon what can yee build y 〈…〉 hope , except it be upon that stone of Israel , 〈◊〉 on his beloved Son in whom hee is well please 〈…〉 Matth. 3. 17. We ought to rest upon him 〈◊〉 is that Immanuel , God with us . 2. As likewise the want of this , is the ca 〈…〉 of the little reverence that you have to God 〈…〉 your approaches unto him : for did we o 〈…〉 take him up under this notion , how inac 〈…〉 sible God is , except he be made accessible 〈…〉 him who is the way , the truth , and the li 〈…〉 John 14. 6. O! how would we fear to d 〈…〉 near such a holy God! 3. And this likewise is the occasion of t 〈…〉 little delight we have in conversing with h 〈…〉 we are perswaded that there is no deligh 〈…〉 this blessed exercise , but through him who 〈…〉 the vision of peace betwixt the Father and u 〈…〉 his divine nature is an impregnable rock whi●● we cannot scale but by his humane nature : a 〈…〉 we must make use of Christ in all our appro●ch●s to God , not only as one who must give us 〈…〉 ess unto him , & open a door unto us , throgh ●●ich we must enter into the Holiest of all ▪ ( he 〈…〉 st draw aside the vail that is hanging over 〈◊〉 face , and wee must go in walking at his 〈…〉 k , as is clear , Rom. 5. 2. ) But we must likewise 〈…〉 ke use of Christ in all our approaches unto 〈…〉 d , as one by whom we must be enabled to 〈◊〉 every thing he calleth for at our hands , of the 〈…〉 h of that saying which is in Joh. 15●5 . With 〈…〉 me , you can do nothing , were more deeply en 〈…〉 ven upon , and stamped on the tables of our 〈…〉 s , we would be walking alongst our pilgri 〈…〉 ge with the sentence of death in our bosome 〈◊〉 have our confidence fixed on him above . 〈…〉 r there is not only an inability in our selves 〈…〉 o any thing ; but also we are cloathed with 〈…〉 oful impossibility , as that word doth hold 〈…〉 th , Without me , ye can do nothing . And cer●●●nly the lower we will descend in the thoghts 〈…〉 our own strength , we are the more sit to re 〈…〉 ve this divine influence from him , by which 〈◊〉 are capacitated & rendred able for the do 〈…〉 of every duty . We must like wise make use 〈◊〉 Jesus Christ in all our approaches unto God , 〈…〉 ne before whom all our prayers must be ac 〈…〉 ted before him . The sacrifices of Judah can 〈…〉 come up with acceptance upon that golden 〈…〉 r before the Throne , except they be presen 〈…〉 by him who is that great Master , of requests . 〈…〉 is is clear from Rev. 8. where by the Angel 〈…〉 t is spoken of there , we understand to be the 〈…〉 senger of the Covenant : and by that incense , 〈◊〉 understand the merits of Jesus Christ , which 〈…〉 hat precious vail that is spread over these 〈…〉 ul imperfections of our duties , which they must be mixed with , before they be an acc 〈…〉 table savour unto God. O! how doth he a 〈…〉 minate and abhor all our prayers , if they w 〈…〉 this precious ingredient , that sweet-smell 〈…〉 incense the merits of our blessed Lord Je 〈…〉 Christ ! It is he that doth remove all these 〈…〉 vings , and vain impertinencies of ours , that 〈◊〉 have in the exercise of that duty ; and doth p●●sent them in a more divine frame and co 〈…〉 ture . He reduces them into few words , 〈◊〉 makes them more effectual for the obtai 〈…〉 of our requests . If the consideration of 〈◊〉 were more with us , O how would it make ●●sus Christ more precious in our eyes ! As 〈◊〉 wise it would discover unto us a more abso 〈…〉 necessity in having our recourse to him in 〈…〉 our approaches to God : Such is the dep 〈…〉 the unsearchable grace of Christ , and of 〈◊〉 his finite love towards sinners , that the voice 〈◊〉 complaining on them was never heard in h●●ven . Christ he never spake evil , but alw 〈…〉 good of believers before his Father , notw 〈…〉 standing he hath oftentimes spoken repro 〈…〉 to themselves : this is clear from John 17. 〈◊〉 where giving an account of the carriage 〈◊〉 practice of his disciples unto the Father , 〈◊〉 doth exceedingly commend their faith & t 〈…〉 carriage towards him ; and saith , They have r 〈…〉 ved me , and have known surely that I came 〈◊〉 from thee , and they have believed that thou d 〈…〉 send me ; and yet in Joh. 14. 1. he doth chall 〈…〉 their unbelief : the one speech he directeth 〈◊〉 God his Father , and the other he directeth o 〈…〉 them . Love in a manner , doth silence all 〈◊〉 noise of complaints with him ; and maketh h 〈…〉 alwayes breath out love in his expression 〈…〉 〈…〉 em before the Throne . He will while● speak 〈…〉 ughly to Believers here to themselves ; but to 〈…〉 y with reverence to his blessed Name , he never 〈…〉 lleth an ill tale of them behind their backs . But now we shall insist a little in pointing 〈…〉 t what things are convenient and suitable 〈…〉 r a Christian to exercise himself into , before 〈◊〉 go about this divine and holy duty in con 〈…〉 sing and speaking to God. And first , we think a Christian before he come 〈…〉 d take upon him this holy & divine exercise 〈◊〉 talking with God , he must be much in the ex●●cise of meditation , not only of the inconceiv 〈…〉 le highness & dignity of that glorious & inex●●essable person with whom he is to converse : 〈…〉 t also upon the inconceivable basenesse and 〈…〉 wnesse of himself ; so that the consideration 〈◊〉 the highness of the one ; he may be provockt 〈◊〉 reverence , and by the consideration of the 〈…〉 her , he may be provockt to loathing . 2. A Christian before he go to prayer , would 〈…〉 dy to have a deep impression of these things ●●ich he is to make the matter of his supplica●●●n of to God , and to have them engraven 〈…〉 on his heart : and truly we think the want of 〈…〉 is is oftentimes the occasion of that wofull 〈…〉 ll of lying unto the holy Ghost : for we com 〈…〉 in in prayer , and personate or counterseit re 〈…〉 ntment for these things which never before 〈…〉 s the grief of our hearts : Oftentimes we speak 〈…〉 ny things with our lips , ere we study to have 〈◊〉 hearts endyting these things that we speak . 〈…〉 d likewise in the exercise of blessing & prai 〈…〉 g him , from the consideration of any great 〈◊〉 desirable mercy , we do personate and feign 〈◊〉 from the consideration of these things , which before we never made the matter of o 〈…〉 joy ; because they never were much the matt 〈…〉 of our consideration . It were , no doubt , t 〈…〉 great advantage of the Christian in the exe 〈…〉 cise of prayer , to be much taken up in the ob●dience of that command , Eccles. 5. 2. Be 〈◊〉 rash with thy mouth , and let not thy heart be ha 〈…〉 to utter any thing before God : for God is in h●●ven , and thou upon earth ; therefore let thy wor 〈…〉 be few , Seldom doth the Christian talk 〈◊〉 speak with God , but if he had as much grace 〈◊〉 to reflect upon it , he may be convinced that 〈◊〉 is uttering things that are not fit to be spok 〈…〉 to God. O to be studying that divine abrid 〈…〉 ment of our prayers , which , no doubt , wo 〈…〉 make us to speak nothing before him , b 〈…〉 what our hearts doth endite , there is so●●thing of this holden our in the practice of 〈◊〉 vid , Ps. 45. 1. where he beginneth with th 〈…〉 My heart doth endite a good matter : and then 〈◊〉 subjoyns , My tongue is as the pen of a ready w 〈…〉 ter . Our ora 〈…〉 y might be more refined 〈◊〉 confined likewise ; and it would be more e 〈…〉 ctual for the obtaining of our desires , if 〈◊〉 were studying this . O that our hearts mi 〈…〉 speak more in prayer , and our tongues les 〈…〉 We through the multitudes of businesse , p 〈…〉 duce multitudes of dreams to our selves . Thirdly , this is likewise requisit for a C 〈…〉 stian before he go to prayer , to be studying 〈…〉 linesse , to be endeavouring to have these fil 〈…〉 garments wherewith he is cloathed , chang 〈…〉 with change of rayment , he must pu● off 〈◊〉 shoes off his feet , because he is to go to stand 〈…〉 on an holy ground . This was the commend 〈…〉 practice of that holy man David , Ps. 26. 6. 〈…〉 ill wash my hands in innocency , then I will com 〈…〉 ss thine altar , O Lord. This is likewise clear 〈…〉 m Exod. 30. 18 , 19. where Aaron and the ●ns of Levi were to wash their hands and their 〈…〉 t in that brazen Laver that did stand betwixt 〈…〉 e Tabernacle of the Congregation and the Al 〈…〉 , when they came neer to minister or bur● 〈…〉 ferings by fire unto the Lord : We must like 〈…〉 se endeavor much to symbolize that practice , 〈…〉 d to have our selves washen in that laver of 〈…〉 eneration , and in that precious fountain that 〈…〉 pened in the house of David , for sin and for un 〈…〉 annesse , Zech. 13. 1. before we enter into 〈◊〉 Holiest of all . What ornament is so sutable 〈◊〉 one that is walking unto that higher Palace , 〈◊〉 that glorious ornament of holiness , with 〈…〉 which we are rendred unacceptable to God , 〈◊〉 with which we may with confidence and 〈…〉 duess , go and serve him in his holy Temples 〈◊〉 doubt , if the deep impression of that abso 〈…〉 holiness , and purity of that Majesty with 〈…〉 om we are to converse ( when we go to 〈…〉 yer ) were engraven upon our spirits , we 〈…〉 uld study to be like him : for the foundation 〈◊〉 ●riendship and fellowship , doth somewhat 〈…〉 d in a similitude of natures , and in some 〈…〉 formity one with another . And lastly , when a Christian is going to 〈…〉 er , he ought to be much in the considera 〈…〉 of that advantage and dignity that is to be 〈…〉 d in the exercise of this duty , this would 〈…〉 e us more ardent and serious in the study o● 〈…〉 ormer ; and unlesse we superadd this to 〈…〉 est , we cannot long continue in a constant 〈…〉 avour , after the attainment of these three 〈…〉 er qualifications , who are required of one that would approach unto God. Now we shall shut up our discourse by sp 〈…〉 ing a little unto this , what ought to be 〈◊〉 sweet companions of a Christian that is go 〈…〉 about the exercise of this duty , in a serio 〈…〉 and not in a hypocritical manner . I. He would study to have his spirit u 〈…〉 the deep impression of a Deity ; and ●ake 〈◊〉 this , that he is talking with one before w 〈…〉 Angels ( these glorious and excellent spiri 〈…〉 doth cover their faces with their wings : wh 〈…〉 no doubt , doth point out that holy rever 〈…〉 that they have of him : their long familia 〈…〉 and constant conversing with God , hath no 〈…〉 moved that due and convenient distance w 〈…〉 they ought to keep with him : And cert 〈…〉 were he known to us by none other Nam 〈…〉 by the Name of being merciful , yet ough 〈…〉 to fear the Lord , and his goodness . O! 〈◊〉 much more he being made known and rev 〈…〉 to us by that great and terrible Name Jeh 〈…〉 by which he is exalted above all Names t 〈…〉 in heaven , or in earth ? Phil. 2. 9. A 〈…〉 which is pointed out that infinite distanc 〈…〉 is betwixt God and us . No doubt , if th 〈…〉 pression of a Deity were with us , it woul 〈…〉 move much formality that we use in pra 〈…〉 it would likewise remove much of our m 〈…〉 lief that we have in all our approaches 〈◊〉 him , were we afraid lest that woful inseri 〈…〉 that Paul did discern to be engraven on 〈◊〉 tar at Athens , to the unknown God , were 〈◊〉 on us . Alace ! I fear it may be engrav 〈…〉 most part of our devotions ; and likewis 〈…〉 wherewith Christ did challenge the peo 〈…〉 Samaria , he may challenge many of us , 〈◊〉 〈◊〉 23. And it may be written on our practice , 〈◊〉 worship , ye know not what ; we are as those 〈…〉 o bless an Idol : And , no doubt , such sacri 〈…〉 es as these , are as if we were offering swines 〈…〉 od , and cuting off a dogs neck , which are abo 〈…〉 ation unto God , Esa. 66. 3. That should be the sweet companion of a Chri 〈…〉 n in this exercise of prayer , the excellent 〈…〉 ce of humility : we must put off our orna 〈…〉 s , and cloath our selves with sackcloath , and 〈…〉 ead ashes upon our head , when we begin to 〈…〉 ak to him . He that sits nearest the dust , sits 〈…〉 rest the heavens . We must be walking under 〈◊〉 impression of this , that we are not worthy 〈…〉 lift up our eyes to heaven : And with holy 〈…〉 raham ( upon whose effigy this was engraven . 〈…〉 mes 2. 23. That he was a friend of God ) when 〈◊〉 begins to talk to this glorious and incom 〈…〉 hensible Majesty , in a manner , he conceived 〈…〉 o be presumption , Gen. 18. ●7 . Behold now , 〈…〉 h he , I have taken upon me to speak unto the 〈…〉 d , which am but dust and ashes , He doth pre 〈…〉 a note of admiration , behold ! importing so 〈…〉 ch , that it was a bold adventure for so low 〈…〉 rson to speak to so high a Majesty ; or for 〈…〉 inful a creature to open his mouth unto so 〈…〉 e and spotlesse an one ; that the footstool 〈…〉 uld speak to him who is the Throne ; and 〈…〉 oubt , were this more our exercise , we 〈…〉 ht be receiving more remarkable significa 〈…〉 s of his respect and love towards us . What 〈…〉 e Royal gift which he giveth to these that 〈…〉 umble ? Grace . For as the Apostle saith 〈…〉 es 4. 6. He giveth grace to the humble , &c. 〈…〉 ove is seeking that person that sits low 〈…〉 , 〈◊〉 ●s the waters do seek the lowest ground . He that is first in his own estimation , is last 〈◊〉 the estimation of God : but he that is last in 〈◊〉 own estimation , is amongst the first in the 〈◊〉 mation of God. Therefore , no doubt , that 〈◊〉 suitable cloathing for a person that is to go 〈…〉 the Court of Heaven , which the Apostle P 〈…〉 doth require , 1 Pet. 5 5. Be cloathed with h 〈…〉 lity . O! but that woful evil of pride wh 〈…〉 doth either arise from our ignorance of 〈◊〉 selves , or from our ignorance of God , doth b 〈…〉 obstruct our access unto him , and the retur 〈…〉 our prayers . If we should give a descrip 〈…〉 of the person that is admitted to detain C 〈…〉 in his galleries , we could not give it in 〈◊〉 convenient and suitable termes nor this , tha 〈…〉 is a humble and contrite spirit , Isa. 66. 2. & 5 〈…〉 III. And a third sweet companion of a Ch 〈…〉 an in the exercise of this duty of prayer 〈◊〉 faith and confidence in God ; but we have 〈◊〉 with one who is the hearer of prayer , and 〈◊〉 is willing to give unto us all things that we 〈…〉 sire , if we ask in faith : for we must exe 〈…〉 faith , not only upon his promises , but like 〈…〉 upon that glorious and incommunicable 〈◊〉 bute of God that is given unto him , Psal. 6 〈…〉 that he is the hearer of prayer : want of 〈◊〉 maketh us come little speed : and wee 〈◊〉 likewise , that the want of this doth mak 〈…〉 live so little in expectation , and wait wit 〈…〉 tience and hope at the posts of his door , 〈◊〉 we receive a return . Is it any wonder tha 〈…〉 prayers be as the beating of the air , and the 〈◊〉 ring out of some empty words , if we be not 〈◊〉 vinced in this , that he is not like unto us ? 〈◊〉 is not like Baal , who because of sleep , or 〈◊〉 other businesse , cannot give present aud 〈…〉 〈◊〉 our desires , so that we need not be constrai 〈…〉 d to cut our selves with knives , or to leap up 〈…〉 the Altar , to provoke him to cause fire to 〈…〉 scend upon our Altar to burn our drowned 〈…〉 rifice ; he is able to give audience to us , as 〈…〉 here were no other to imploy him . Multi 〈…〉 des of supplications will be no interruption 〈…〉 o the audience of our desires : he hath that 〈…〉 yal Prerogative , and Eminent Excellency 〈…〉 ve all Judges of the earth , that he can take 〈◊〉 many bills at once , which is a demonstration 〈…〉 he omnipotency and infinite understanding 〈◊〉 knowledge of God , if that word , Matth. 21. 〈◊〉 22. were believed , Whatsoever you ask in 〈…〉 er , believing , you shall receive it . O! how 〈…〉 ld we study to have this necessary and sweet 〈…〉 panion of saith going alongst with us in all 〈◊〉 prayers ! and as James speaketh , chap. 1. 6. 〈◊〉 that asketh , let him ask in faith ; for he that 〈…〉 ereth and doubteth , is as the Waves of the sea , 〈◊〉 can receive nothing . ●V . A fourth sweet companion in the exer 〈…〉 of prayer , is fervency . Can we live under 〈◊〉 a woful delusion , as to conceive that God 〈…〉 eth those suits and petitions which we do 〈…〉 cely hear our selves ? Can we have much 〈◊〉 in proposing our desires , when we do it 〈…〉 h such a woful indifferency ? We have the 〈…〉 ple of that holy man David , to commend 〈◊〉 unto you , Psal. 39. 12. where we may 〈…〉 old a glorious gradation and climax : for 〈…〉 he sayes , hear my prayer ; and that not being 〈…〉 cient , he doth ascend one step higher , and 〈◊〉 , Hold not thy peace at my ●ry ; that voice 〈…〉 g a little louder then the voice of prayer : 〈…〉 yet again he ascendeth one step farther , and saith , Hold not thy peace at my tears . These 〈…〉 lent cryes , the tears of a Christian , have m 〈…〉 Rhetorick , and the loudest voice in heav 〈…〉 These sweet emanations and flowings ou 〈…〉 water from that precious fountain of a con 〈…〉 and broken spirit , they do no doubt , ascend hi 〈…〉 and have great power with him who is Alm 〈…〉 ty . Jacob , in a manner did hold that Angel 〈◊〉 wrestled with him with no other cord , 〈◊〉 with the cord of supplications , as is clear s 〈…〉 Hos. 12. 4. and in Gen. 32. 26. Did ever y 〈…〉 eyes behold such cords and bonds made of t 〈…〉 No doubt , these are of a beautiful frame 〈◊〉 contexture , and of infinite more value the 〈…〉 most precious and rare chains that the gre 〈…〉 Princes in the world doth wear as ornam 〈…〉 And truely the want of this doth proceed f 〈…〉 the want of the solide conviction of the a 〈…〉 lute necessity that we stand in of these this 〈◊〉 for as one siad well , strong necessities , 〈◊〉 strong desires . And also it doth proceed s 〈…〉 the want of the consideration of these pre 〈…〉 excellencies that are to be had in these th 〈…〉 that we ask . The eminency of a thing 〈◊〉 encrease the vigour of our pursuit after it ; 〈◊〉 maketh us with seeking of it , mount up 〈◊〉 wings as Eagles , over all these difficulties 〈…〉 ly as impediments in our way : ought w 〈…〉 to be emulous of the practice of Ninive 〈…〉 whom this is recorded , that they cryed mig 〈…〉 to God , Jonah 3. 8. we think many Chris 〈…〉 of this generation ( because of their w 〈…〉 remisnesse and coldnesse of affection in p 〈…〉 sing their desires ) may be constrain 〈…〉 mourn over all their mournings , and pray 〈…〉 all their prayers . Now if a Christins heart be the Temple of 〈…〉 e holy Ghost , O! how ought he to pray ! For 〈◊〉 is the diamond which the Apostle puts in 〈…〉 e upshot of all the graces of the Spirit , Ephes. 〈◊〉 18. and after which he exhorteth a Christi 〈…〉 seriously to pursue . Oh! I think it is a 〈…〉 ystery that we cannot well take up : but these 〈…〉 at are most in the exercise of it , can best re 〈…〉 lve it , and take up its precious effects : But ●elieve me , I think it is one of the most dark ●ysteries that is to be found in the practice of 〈◊〉 Christian , except he in whom is all the trea 〈…〉 res of wisdom and knowledge , do unsold this 〈…〉 e divine sentence , Pray without ceasing ; it 〈…〉 all always remain a mystery to our obedi●●ce . It is a question , we confess , that is some●●me difficult to determine , whether some du 〈…〉 es of a Christian that are commanded to be 〈…〉 ne by us , be more mysterious to our under 〈…〉 nding to take up the nature of them , and ●hat is commanded in the lively and spiritual ●xercise of such a duty ? Or whether they be 〈…〉 ore mysterious to us in our practice and o 〈…〉 dience ? We confess , it holdeth not alike in 〈◊〉 things , it being more easie for us to know , 〈…〉 en to practice many things : but we conceive 〈◊〉 holdeth out in some , and even in those things 〈…〉 d duties that are most obvious ( as we con 〈…〉 ive ) and that have least of the mysterious 〈…〉 ss of the Gospel engraven upon them , &c. SERMON II. 1 Thes. 5. 17. Pray without ceasing . IT were for our great advantage to be mu 〈…〉 taken up in a serious and divine consider●tion of that most sad , but most true say i 〈…〉 That there are many called , but few chosen ; y 〈…〉 if there were but one of each twelve that 〈◊〉 within this house to day , to whom Christ th 〈…〉 ( sadly ) should speak , One of you will betray m 〈…〉 ought ye not all to be put to a holy inqui 〈…〉 and search , and say unto him , Master , is it 〈◊〉 Master , is it I ? and to be exceeding sorrowf 〈…〉 ●ntill that concerning question be determi 〈…〉 unto you ? How much more ought ye to 〈◊〉 complish a secret and serious search , to kn 〈…〉 whether or not ye be written amongst the livi 〈…〉 in Jerusalem , and have passed from death to life 〈…〉 Seeing , alace ! I think it is more probable , t 〈…〉 if precious Christ were to speak to each twe 〈…〉 that are within this house , we are affrayed th 〈…〉 he should thus ( sadly ) speak , There are ele 〈…〉 of you that shall betray me , and only one sh 〈…〉 passe free . And , O that the number of tho 〈…〉 who are to betray the precious Son of Go 〈…〉 were reduced to so few , though indeed the 〈…〉 be many ! If he who seeth not as man seeth , who reprov 〈…〉 not after the hearing of the ear , nor after the seei 〈…〉 of the eye , ( who can reject an Elia● , the mo 〈…〉 fair in shew and appearance , and can choose 〈◊〉 stripling like David ) were to come to give h 〈…〉 verdict , and passe his sentence on all of us th 〈…〉 are here ; ah ! upon how many of our fo 〈…〉 heads might he engrave this dreadful sentence , Mene , mene , tekel upharsin : thou art weighed in the ballance , and art found light ! I am affrayed that even some professors ( who have a form of godlinesse , and yet have not the power thereof ; and are like those painted sepulchres , that are fair without , but within are full of dead mens bones ) he shall reject their confidence , and cut off their ●ope as a spiders web . Religion that is pure and ●ndefiled , is another thing then we take it to be : Wee must not go to heaven in a bed of ●oses ; we must strive and earnestly contend to enter in at the strait gate . And if ye would have a description and definition of those that are shut out from the presence of the Lord , who are of that woful number , to whom Tophet is ordained of old , the Psalmist giveth a description of them , Psal. 14. 4. They call not upon God. But if ye conceive that this is the description of these that shall be eternally secluded from Gods presence , that they pray not unto God , ●e will think that ye are not of that liste : for who is so absurd ( say ye ) that will not pray to him that is Almighty , and pay that due homage ●nto him who is the Creator of the ends of the ●arth . But unto such Atheists as these , I shall propose these four things ; which if you be not able to give a positive answer unto , he perswaded that ye never knew what it is to pray ●nto God , so as to have your offerings coming up with acceptance upon his holy Al 〈…〉 . I. Did ye ever know what it was to go 〈◊〉 ●rayer upon an internal principle of love , and ●●e grace of Christ constraining you● ? Are ●here not many of you : O Atheists ! who doth not know what this means , to have the prec 〈…〉 ous bonds of love constraining and imposing 〈◊〉 blessed necessity upon your hearts to conver 〈…〉 with God in prayer ? Did ye ever know what 〈◊〉 was to bind your sacrifice to the horns of the A 〈…〉 tar , by the cords of love ? II. Did ye ever know what it was by pra●er , to attain to more conformity with Go 〈…〉 and to crucifie your l●sts ? There are many , a 〈…〉 I may say some professors , to whom this i 〈…〉 mystery ; through fasting and prayer to cruci 〈…〉 an idol or lust . It were good ye had a holy j 〈…〉 lousie over your selves , that you are in bonds 〈◊〉 iniquity , and gall of bitternesse . The most p 〈…〉 of our mortification is rather by consent , th 〈…〉 by constraint ; our Idols doth rather go o 〈…〉 nor are cast out ; or else our Idols dieth rath 〈…〉 to us , then we die to them : Hence it is , th 〈…〉 oftentimes after he hath famished our gods , 〈◊〉 sit down and bemoan our selves over the gra 〈…〉 of our Idols : and as David lamented over A 〈…〉 solom , so do we over our lusts . III. Did ye ever know what it was to disti 〈…〉 guish betwixt absence and presence ? When 〈◊〉 ye meet with such a place which ye might 〈◊〉 Peniel , that you had seen God face to face : a 〈…〉 in another place you might have said , Here 〈◊〉 did turn about the face of his Throne , and did v 〈…〉 himself with a cloud , so that I know not wh 〈…〉 ●o finde him . IV. I shall in the last place propose t 〈…〉 question , which I conceive may not only co●●ince prophane Atheists , but also some w 〈…〉 have a shew of Religion : Did you ever kno 〈…〉 what it was to sit down and lament over 〈◊〉 since from Christ , and think it an import 〈…〉 want ? Oh! where is the exercise of the impa●ent grace of love now gone ? O! but Christ may live long in heaven , before the most part of us give him a visite ! I fear he visite us , before we visite him . And now , O Atheists ! examine your selves by these , and be perswaded , that if ye know not what those things mean , ye are yet strangers ●nto the spiritual exercise of this duty of pray●r : and all your prayers that ever ye have spo●en , have been ●ut as a smoak in his nostrils , and a fire that burneth all the day . Believe me in this , O men of the world ! that in the day when you shall solemnly appear before God in the ●alley of decision , this shall be a great Item of your di●●ay , that you have prayed so much , or rather that you have profaued his Holinesse 〈◊〉 which you pretend to love ) so much . O than all of us were not almost but altogether perswaded to be Christians . Seeing Christ doth offer that precious dignity , to make us not only sons in law to a King , which ought not to seem small in our eyes ; but also to make us Kings and Priests ●nto God , can we refuse such an offer a● this ? ●ight he not summond the heavens and the ●arth , and angels , and our brethen who are ●ow above to behold a wonder ? yea , and no doubt it is a wonder that any of us should ●light such an offer ? Now if any of you would ask at ●e that que●●ion , what is and should be the native exercise 〈…〉 f a Christian while he is here below in the ●nd of his exile , and a stranger from his fathers 〈…〉 ouse ? Whether he should exercise himself in 〈…〉 ging , or in praying ? We answer , that pray●r i● and should be the main exercise o● a Christian , while he is here below in the land of h 〈…〉 exile , and is a stranger from his fathers hous 〈…〉 when the promises are not yet accomplish 〈…〉 nor all the prophesies fulfilled . We confess 〈…〉 the exercise of joy and of rejoycing in Go 〈…〉 ought to be a necessary duty and exercise o 〈…〉 Christian : We may sing the songs of these e●cellent Musicians , and heavenly Harpers , th 〈…〉 stands upon the sea of glasse , having harps in th 〈…〉 hands . And our songs which is here below , 〈◊〉 only different in degrees : their songs are o 〈…〉 higher key , and our songs are of a lower ke 〈…〉 though we confesse they are more expert 〈◊〉 that divine arte , for wee oftentimes spill o 〈…〉 songs in the singing of them : as likewise th 〈…〉 are most constant in that blessed exercise , b 〈…〉 ●alace , we are oftentimes constrained to ha 〈…〉 our harps on the willow trees , while we sit 〈◊〉 ●hese rivers of Babel . But if we would pra 〈…〉 more , we should pray more : and if we did p 〈…〉 more , we should praise more . O! but pray 〈…〉 would furnish us matter of new songs eve 〈…〉 day : and if we were much in that exercise , 〈◊〉 might have that blessed Psalm to sing , He h 〈…〉 put a new song into my mouth , even praise unto 〈◊〉 Lord. I think a Christian may examine hims 〈…〉 by this un●rring rule of his growth in gra 〈…〉 he may know it by the exercise of secret pray 〈…〉 this is the pulse of a Christian , by which 〈◊〉 may know his constitution : and the slow be 〈…〉 ings of the pulse of the Christians of this ge 〈…〉 ration , doth prove this unto us , that grace in a remarkable decay ; it is groaning with 〈…〉 ●s as the groans of a wounded man , O! but if 〈◊〉 were more obedient unto this precious co●mand , Pray without ceasing , our grace might 〈◊〉 more vigorous , and our bed might be green , and we might be bringing forth fruit , even in our old age . But now to that which we shall insist mainly upon , in going through this duty and grace of prayer ( beside these things that we spoke at the last occasion ) viz. what are these strong impediments and obstructions that doth imped and hinder a Christians access unto God in his secret retirements in prayer ? If we were asked at , When did we last behold him ? We may say that which Esther spake to the servant of Mordecay ; It is thirty dayes since I did behold the Kings face . But , alace ! our lot of lamentation and defection from God , may ascend to a higher pitch ; yea , it is many thirty dayes since we did ●ehold the King. O! but we are great strangers in heaven : and though we should be eternally so , we could nor debate with his Justice . The first impediment that obstructs a Christians liberty in having accesse to God in his secret devotions , is that woful and carnal design which he doth propose to himself in the exercise of that duty : we are low in our designes , which makes us low in our enjoyments : this ●s clear James 4. 3. where this is given as a reason why we do not receive that which we pray for : We ask amisse , to spend it upon our ●usts . We pray in secret that we may be more ●●tted to pray , when we go abroad , and thereby ●et applause : hence it is that so much of Christians pursuits are rather taken up in seeking after the ornaments of prayer , then after the ●race of prayer ; rather to pursue after these ●hings that are adorning in it , then these things ●hat are saving in it : and even oftentimes the Ministers of the Gospel have that wofull en● proposed to themselves . How oftentimes doth our heart speak that which Saul said to Samuel● Honour me this day before the people and Elders 〈◊〉 Israel ? And I think this is an evil which Christians may easily discern and take up , whethe● or not they do propose themselves as the las 〈…〉 and ultimate end of all their devotions ? An● one that hath this woful qualification , he do 〈…〉 resent and grieve more for his publick stra 〈…〉 nings and bonds , then for these which he hath in private . Are there not many of us here wh 〈…〉 will rise up from secret prayer under the un 〈…〉 denyable convictions of much distance from God , and yet never know what it is to hat● anxious thoughts about it ? O! when did absence from Christ in our secret retiremen 〈…〉 make us forget to eat our bread ? Ah! that sicknesse of love , whether it is gone ? We are s 〈…〉 unto death of imaginary health ; and we wi 〈…〉 that that sickness of love were more epidemi 〈…〉 and universal in those dayes , which were not sicknesse unto death , but for the glory of G 〈…〉 And in our publick straitnings when we co●verse one with another , how much will 〈◊〉 grieve and repine , though we confesse these a 〈…〉 rather the grievings of our pride , then of o 〈…〉 love ; rather lamentations , because of the lo 〈…〉 of our reputation , then because of the losse 〈◊〉 our absence with Christ ? One that hath th 〈…〉 woful qualification of proposing themselves 〈◊〉 the end of their devotions , they may likewi●● know it by this , that when they are strait 〈…〉 in their publick approaches to God , and wh 〈…〉 others are enlarged , they envy and fret ; th 〈…〉 are rather indued with envy , then a holy e 〈…〉 lation ; which proveth unto us , that we are 〈◊〉 great in the Kingdom of heaven , because we are not much taken up to glorifie God , which hath given such gifts to men : but we sit down at his wise and wonderfull dispensations , that he hath given unto others five talents , and to us but one ; so that oftentimes we are provoked ●o that impious course , as to bind up our talent ●n a napkin , and to dig in the earth , and hide our Lords money . Studying by that practice to appropriat the estimation of humility unto our selves , when we cannot get the estimation of one that is eminent in parts and abilities , which doth oftentimes provoke God to take that from us that we seem to have , and to give to him that hath more , so that he may have abundance . One that hath this woful end , himself , as ●he end of all his devotions , may likewise know it by this , that seldom or never doth he go about that exercise of prayer from a principle of love , or delight to walk with God , but to attain the expressions of prayer , rather then the grace and spirit of prayer : hence it is , when most part of Christians come abroad , they do rather prove ●hemselves Orators , then Christians : the voice of words is more heard , then the voice of the affections , and these inexpressable sighs and groans of the spirit . Ah! the real and spiritual exercise of that duty , it is far gone into decay ! There is not ●ne amongst a thousand that doth study earnestly after it . Think ye to pursue and win God ●y your fair blossoms and florishing Rhetorick , gallantness and fineness of expressions ? Will not he who is infinite in understanding , laugh it your folly ? Are ye to perswade a man ? Are ye not rather to perswade God ? Ye may likewise know it by this , whether or not ye propose your selves as the last and ultimate end o● all your devotions , and it is when ye have mos● enlargements and access unto God in your secret retirements , and ye desire and covet t● have manyest spectators and auditors , that s 〈…〉 they may passe that testimony on you , that 〈◊〉 are men greatly beloved of God , that doth receiv 〈…〉 such singular testimonies of his love , and of hi 〈…〉 respects : but wo be unto you that are such hy 〈…〉 pocrits , who covet the greetings in the market● and the uppermost rooms at feasts , desiring to b 〈…〉 called of men Rabbi : Verily , ye shall have you● reward : When he that is first shall be last , a 〈…〉 he that is last shall be first . When that prove●● shall be taken up over you : How art thou fallen from heaven , O Lucifer ! son of the morning . When satan by his tail shall draw glistering sta 〈…〉 down out of heaven towards the earth . An● we think this woful evil of proposing ou●selves as the end of our devotions , doth not only obstruct this grace , but likewise when w● attain to it in some measure , it breaks it off . It is certain that when a Christian hath mos● nearness with God , and is in a manner , lifted up to the third heavens , then he doth receive● great liberty of expressions , winning to som● high and eminent conceptions of God , and som● significant expressions of his own misery , th 〈…〉 our pride causing us to reflect upon what w 〈…〉 have spoken , do much quench our holy flam 〈…〉 of zeal and love : we study to have expressions in our memory , that we may express them when we come abroad , rather then affection in the heart : and this hath obstructed many Christians of precious enjoyments , and doth prove this eminently to you , that ye are more taken up with the expressions of your enjoyments , then with the enjoyments themselves . We confess there are some who are more rude and grosse in their carriage , who go about this exercise of prayer , that they may take advan●age to sin with more liberty , and with sewer ●hallenges ; like that adulterous woman men●ioned in Prov. 7. 14 , 18. who after that she said , she had peace offerings with her , and that she had payed her vows , she inferreth this , That she would go and take her fill of loves , and solace her self to the morning . Your prayers , O Atheists ! are alwayes an abomination in the sight of the Lord : O how much more , when ye bring them with such a wicked mind ! How will you hide your sins with such a covering ? O take heed to your spirits , least ye deal treacherously with God. There are many of us that prayes like Saints , but we walk like devils . Surely one that heard us pray , might prophesie good things of us ; but in our life may finde their prophesies fail in the accomplishment . There is a second impediment that obstructs 〈◊〉 Christians liberty in the exercise of prayer in his secret retirements , which is that woful formality and indifferency of spirit that we use in the exercise of our secret prayers : the most part of us are ignorant what it is to cry mighti●y to God , when we are alone ; and to wrestle with him were it untill the dawning of the day , ●ill he blesse us , that so we may indeed be Princes with God ; that by these two hands we may lay ●old on him , Faith and Love : Love lays hold ●n the heart of Christ , and Faith lays hold on his Word , and by it detains him in his gallerie● I may speak this to the shame of many of yo 〈…〉 that it were your advvntage to be as seriou 〈…〉 speaking to God when ye are alone , as ye a serious when ye are in company . A Heath 〈…〉 did observe this , and therefore did press it up 〈…〉 all to whom he wrote , and they should be wa 〈…〉 of woful indifferency : And we confess this w●ful indifferency of ours , is but an involving o 〈…〉 selves in that curse , Cursed be the man that h 〈…〉 in his flock a male , and voweth and sacrificeth 〈◊〉 to the Lord a corrupt thing . O what if preci 〈…〉 Christ should propose that unanswerable ch 〈…〉 lenge to many of us who are here , Are the 〈◊〉 solations of God small to you ? Or is there any 〈…〉 cret thing with you , that ye do so little p 〈…〉 sue after these things ? We confess , our for 〈…〉 lity and woful indifferency , doth much proce 〈…〉 either from the want of a solide impression 〈◊〉 a Deity before whom we pray , or else from 〈◊〉 want of a spiritual conviction of the absol 〈…〉 necessity of these things that we pray for , 〈◊〉 formalists , whose constant practice is to be fo 〈…〉 mall , by your formality ye make your bo 〈…〉 stronger upon your spirits , and do wreath 〈◊〉 yoke of your transgressions round about yo 〈…〉 necks . These impertinent rovings of spirit th 〈…〉 we have in the exercise of prayer , doth , 〈◊〉 doubt , come from this fountain of woful s 〈…〉 mality that we have in it : Fowls doth with 〈◊〉 berty descend upon the carcasses , when we 〈◊〉 formal , and it is only fervency that must dr 〈…〉 these away . The third impediment that obstructs a Ch●●stians liberty : We are not much taken up 〈…〉 imploying of the holy Ghost that must help o 〈…〉 infirmities , and must breath upon our withered ●pirits ; other ways such dead bones as we are , cannot live ; Our bodily exercise profiteth little , ●t is the spirit that quickneth , as is clear , Joh. 3. 5. And certainly , except the North or South wind 〈◊〉 low , our spices cannot flow out : and except the Angel move the waters , we cannot step in and be ●ealed . O but that word is a mystery to our practice which is in the 20. vers . of the Epistle of Jude ; ( surely we may stand astonished when we read it over , and we may be ashamed that we are so little in the real practice of it ) where ●his is put in amongst the midst of all the Christians duties , that we should pray in the holy Ghost : and certainly that duty is required of 〈◊〉 , although it be a mystery and an unknown ●hing to the practice of the most part of the Christians of this generation . I think a Christian that is much in the imployment of the ●oly Ghost , when he goeth to pray , he is put to ●n holy non plus , so that he knoweth not what he shall say , and is oftentimes put without any complement to propose that desire to God : Lord , teach us what we shall say , for we cannot ●rder our speech before thee , by reason of our darknesse . Think ye not that Peter , James , and John , had the spirit of prayer eminently above us all , and yet they were not ashamed to propose that desire to God , Lord , teach us to pray ? It were for your concernment and advantage , to pray even as though ye had never prayed before . I am perswaded of it , that if this exercise of prayer were so gone about , we should have more liberty of words and of expressions then we have : it is certain we must have no confidence in our gifts and abilities of prayer . The Prayers that are penned in heaven , are best heard in heaven . That which the holy Ghost doth dite ( with reverence be it spoken ) the Father can best read . The Father can read no characters of any petition ( to admit it ) but that which his blessed hands doth pen. There is this fourth impediment and obstruction which obstructs a Christians liberty and accesse to God in his secret retirements and prayers , That we are so little taken up in the imploying of Jesus Christ as a Mediator in our approaches unto God. I think it is impossible for a Christian to delight and enjoy himself with God , but through Jesus Christ , who is that vision of peace . O Christians ! through what door will ye enter into the Holiest of all , if ye enter not in through him , even through Jesus Christ , the vail of his flesh ? In a manner , he is the door of heaven , and we must enter into heaven through the door . Christ is that great Courtiour in heaven , by whom we must have accesse and permission unto the King. If any person dare adventure to go to prayer without him ( who is that blessed Dayes-man betwixt God and sinners ) he comes without his wedding garment , and so that question shall be proposed to him : Friend , how camest thou hither ? or rather , O enemie ! how camest thou hither without a wedding garment : and be perswaded of it , that ye shall remain speechlesse , not opening your mouth . The fifth impediment and obstruction which obstructs a Christians liberty and access to God in his secret retirements , Is the woful entanglements and engagements of heart that we have to the impertinent vanities and trifles of this passing world : our hearts are mightily taken up with the perishing & decaying things of this life ; yea , the most part of our hearts are married to the world , and to the things thereof ; and we think , & are perswaded of it , that that doth exceedingly obstruct and mar our liberty & access to God : This Divinity was well known to godly David , Ps. 66. 18. If I regard iniquity in my heart , the Lord will not hear my prayer . Hearing ●nd accesse , although they be not much different , yet alwayes the last presupposeth the first : and this Divinity was also well known unto that blessed man that is spoken of in John 9. 31. And this wee know , that God heareth not sinners : but if any man be a worshipper of God , and obeyeth his will , him he heareth . I think those woful and dreadful evils that doth so easily beset us , doth exceedingly hinder and obstruct us to ascend in a spiritual cloud of divine and holy affection unto God : the souls of the most part of us are divided amongst many , even amongst so many lovers , that it cannot devote and resign it self to God : every impertinent Idol and lust , doth claim a right and relation unto the soul , and then that obstructs a Christians liberty in his secret retirements . O to be more in the exercise of this precious and excellent grace of faith , whereby wee may purifie our selves from all uncleannesse of the flesh , and of the spirit , and may be able to perfect holinesse in the fear of the Lord. O can it be that such a fountain , that such a defiled and corrupt fountain that sends forth only salt water , can send forth any sweet , precious , and soul-refreshing springs of living water ? This was a mystery and a paradox unto the Apostle James in his chap. 3 12. Can fig trees bear olive berries ? Or can an oliv● tree bear figs ? so can no fountain yeeld salt water and fresh . And certainly it shall alwayes remain impossible for us to do both good a 〈…〉 evil . Would ye know the livery which th● Church of Christ must have and her members ▪ It is to be cloathed with holinesse ; for , 〈◊〉 doubt , that is the robe and garment with whic● we must enter into the Holiest of all ; and m●● not that incite and provoke your desires to fo●low after it which is so excellent and preciou 〈…〉 Believe it , we are not able to tell the worth of i 〈…〉 There is this sixth impediment which obstructs a Christians liberty and access to God 〈◊〉 his secret prayer , and it is that woful resistin● and quenching of the motions of the Spiri 〈…〉 that oftentimes we fall into : hence it is , th 〈…〉 when a Christian doth go unto God , he is d 〈…〉 barred , and his prayers is shut out from God● and the reason of it is , because he debared Go 〈…〉 before : and this is remarkably clear from t 〈…〉 Brides practice , Cant. 5. 2. compared with th● following verses ; she held Christ at the doo 〈…〉 notwithstanding his locks were wet with the d 〈…〉 of the night , and his hair with the drops of t 〈…〉 morning . But when she had condescended 〈◊〉 open to him , he had withdrawn himself fro● her . O who would hold out ●uch a precio 〈…〉 guest ? Surely it were a more suitable exerci 〈…〉 for us , that we should admire and wonder a 〈…〉 stand astonished at his low condescension , th 〈…〉 ever he should have condescended so low as 〈◊〉 come unto us , rather then to requite that ma●velous and unsearchable grace of his toward● us , after such a way as many of us so sinfully d 〈…〉 There is this last impediment that hinders a ●hristians liberty and accesse to God in his se●ret prayers , and it is that woful evil of pride wherewith we are cloathed so much in our ap●roaches to God : we ought to how our head se●en times towards the ground , when we begin to ●ake our approaches unto him , even unto him ●ho is greater then all the Kings of the earth : ●elieve it , if the grace of humility were more 〈…〉 r exercise in secret prayer , certainly we 〈…〉 ould enjoy more of him then we do . This is 〈…〉 ar in 1 Pet. 5. 5 , 6. where he saith ; God 〈…〉 veth grace to the humble , but he resisteth the 〈…〉 oud . And it is likewise clear from Isai. 57. ●5 . though he be that high and lofty one that 〈…〉 habiteth eternity , and whose Name is holy , 〈…〉 t he saith ; I dwel in the high and holy place , 〈…〉 i th him also that is of a humble and contrite 〈…〉 irit , to revive the spirit of the humble , and to re 〈…〉 ive the heart of the contrite ones . And although 〈…〉 e be that high and holy one , he loveth one 〈…〉 at is of a pure and contrite spirit . O! might 〈…〉 e not alwayes say , that we are not worthy that 〈…〉 ou should even condescend so far as to come 〈…〉 nder our roof ? Modesty and reverence might 〈…〉 ake us admire such wonderful and precious 〈…〉 isits : Whence is it , saith Elisabeth , that the 〈…〉 other of my Lord should come to me ? Much more 〈…〉 ay we say , whence is it that our Lord himself should come to us ? We may challenge our ●●lves , that our enjoyments of God are not more then they are . Now we shal speak secondly , a little to you before we shut up our discourse ) how a Chri●●ian may be helped , after his enjoyments in ●rayer ( and after he hath been admitted to taste of that pure river that flowes out from b 〈…〉 neath the Throne of God ) to rest in his love 〈◊〉 Christ , and not to stir him up , nor awake hi● before he please . We confess , it is as much di 〈…〉 ficulty ( if not more ) to maintain communio 〈…〉 with God , when it is gained , as to gain it wh 〈…〉 it is lost . Oh! but satan hath oftentimes ca 〈…〉 ched much advantage over the people of Go 〈…〉 after their enlargements . When was it th 〈…〉 John fell down to worship the Angel ? Was 〈◊〉 not when he had seen the Bride , the Lam 〈…〉 wife adorned ? as is clear from Rev. 19. 10. co●pared with the preceeding verses : and it 〈◊〉 clear again from Johns practice , Rev. 22. 〈◊〉 compared with the fore-going words : A●● when was it that the disciples did rove , n 〈…〉 knowing what they spoke ? Was it not wh 〈…〉 they were upon Mount Tabor , and did see 〈◊〉 fashion of his face change before them ? M 〈…〉 17. 2 , 4 , 6. Though we confess we must give● indulgence unto that , it was nothing but t 〈…〉 rovings of holy love that made them do so which , ●lace ! is not much heard in these day● we rove in a more impertinent manner , A 〈…〉 we think a Christian after his enjoyments a 〈…〉 enlargements , ought especially to stand on 〈◊〉 watch , and to pray lest he enter into temptati 〈…〉 for the stroak that he doth receive after enjo●ments and enlargements , is one of the most d 〈…〉 couraging stroaks , and most anxious that 〈◊〉 meeteth with ; it hath been the occassion 〈◊〉 much misbelief , and hath made his own 〈◊〉 mourn not only over the foundation , but al 〈…〉 even to raze it down : arguing thus with the●selves , if that when Christ was present wi●● them , upon whom their strength was la 〈…〉 they were led captive unto the obedience of 〈…〉 eir lusts , Rom. 7. 23. how much more shall 〈…〉 ey be led captive with them when Christ shall 〈◊〉 absent and away : They have been put to ●aw that conclusion , One day shall I fall by the end of some of mine enemies . We should guard 〈…〉 ainst such a stroak , because it doth alwayes 〈…〉 most make the Christian call in question the 〈…〉 ality of his enjoyments : It is hard for a Chri 〈…〉 an to receive a stroak by the hand of his ini 〈…〉 ities after enlargements , and not presently 〈…〉 ll in question the reality of them ; yea more , 〈◊〉 call in question his estate in grace ; for they 〈◊〉 thus often debate with themselves : If i● had 〈…〉 en he who visited me , would he not have enabled 〈◊〉 to sing a new song of triumph over my lusts ? 〈…〉 d also ye would guard against it , because it 〈…〉 one of the most dishonourable indignities and 〈…〉 ronts that can be put on precious Christ : and ●here were no more to provoke you to guard 〈…〉 ainst it , may it not be sufficient unto you that 〈…〉 at stroak which ye have received by your ini 〈…〉 ties after your enlargements & enjoyments 〈◊〉 God , if it be by your own consent ( believe 〈◊〉 and be perswaded of it ) that in a manner , it 〈…〉 h this much to you , that ye have preferred 〈…〉 dol and lust even to Jesus Christ ? We think 〈◊〉 Jews preferring Barrabas before Christ , 〈…〉 en the crown of thorns was upon his head , 〈◊〉 when he was spitted upon and buffeted , is 〈…〉 ot such an indignity and disgrace that ye 〈◊〉 upon him , when ye prefer your lusts and 〈…〉 s unto him , even when he is appearing 〈…〉 h a crown of glory and majesty unto you , with a robe of righteousnesse and of joy ? 〈◊〉 are ye even in his presence prefer any thing before him ? Might not Angels , and the souls 〈◊〉 just men now made perfect , and all that 〈◊〉 round about the Throne , might not they 〈◊〉 take up that lamentation over you , Do ye it 〈…〉 require the Lord , O foolish people and unwise ! A 〈…〉 we think there are these three woful evils th 〈…〉 readily befals a Christian after enlargeme 〈…〉 and enjoyments that he meets with . There is this first evil of security , Cant. 5. 〈◊〉 compared with the first verse , where G 〈…〉 when he was come into his garden , and 〈◊〉 gathered his myrrhe with his spices , and 〈◊〉 eaten his honey-comb with his honey , and 〈◊〉 drunk his wine with his milk , and yet for 〈◊〉 these enjoyments the Spouse was sleeping : 〈◊〉 likewise in Zech. 4. 1. compared with the p 〈…〉 ceeding chapter , where the Prophet fell a 〈…〉 after his enjoyments , until the Angel came 〈◊〉 awaked him . Ah , we readily sleep in the bed 〈◊〉 love ! and that hath impeded many excell 〈…〉 visits we might have . O what a visite was 〈◊〉 of the Spouse ! Cant. 5. 2 , we may questi 〈…〉 whether ever she got such an one while was here below . And secondly , that woful evil of pride , 〈◊〉 certainly presupposed in 2 Cor. 12. 7. wh 〈…〉 lest Paul should be exalted above measure , thr 〈…〉 the abundance of revelations , there is a messe 〈…〉 of Satan sent to buffet him . O! but it is a d 〈…〉 gerous exercise for a Christian to search his 〈◊〉 glory . We confess we do not search to stre 〈…〉 then our own confidence , or our love : bu 〈…〉 add oyl to that fire of pride in our reflexi 〈…〉 upon our selves : The wind doth lift us upon 〈◊〉 wings , and we ride upon it till our substanc 〈…〉 dissolved . And there is that third evil which is n●t so 〈…〉 ious ; but , no doubt , doth oftentimes he● 〈…〉 l the Christian , and that is self love , which 〈…〉 entimes he falleth into after his enjoyments ; 〈…〉 d this evil certainly doth break off many of 〈◊〉 enjoyments , to the disadvantage of the 〈…〉 istian , and hinders him to exercise himself 〈◊〉 that grace of true love , which always we 〈…〉 ght to be keeping in exercise , because it is 〈◊〉 oyl by which ou● chariot wheels must 〈…〉 ve swifter , and be as the chariots of 〈◊〉 . Now for that which we proposed , viz. how 〈◊〉 Christian may be helped to keep his enjoy●●nts which he hath attained to by prayer ? 〈…〉 e shal only propose these two things : 〈◊〉 . Be 〈…〉 ch in the exercise of watchfulness after your 〈…〉 rgements , that ye enter not into temptation . 〈…〉 d 2. be much in the exercise of humility , 〈…〉 t when grace lifts you up , ye may not lift 〈…〉 ur selves . O but a Christian that walketh al 〈…〉 ys with his feet towards the earth , and doth 〈…〉 er mount an hand broad above it , he wal 〈…〉 h most safely . I know nothing to keep your 〈…〉 joyments in life , and to keep you from snares your enjoyments , so much , as the grace of 〈…〉 mility : but we need not insist long i●●elling 〈…〉 n how ye shal maintain your enjoyments ; 〈…〉 re are ; alace ! so few of them in these days : 〈…〉 en were ye in heaven ? Or when was hea 〈…〉 brought down ●o you ? in a manner . If the 〈…〉 of us did now behold Christ , we 〈…〉 uld not know him , it is so long since we 〈◊〉 him . O precious Christ ! how much is he 〈…〉 dervalued in these days ? I think if such a 〈◊〉 position as this were possible , that if Christ would go down to the pit to those damned p 〈…〉 sons that are reserved in everlasting chains , 〈◊〉 preach that doctrine unto them , Here am I , 〈…〉 ceive me , and ye shall obtain life ; we questi 〈…〉 whether obedience or admiration would 〈◊〉 more their exercise ; Would they not bind th 〈…〉 command as a chain of gold about their neck 〈…〉 But know it ; ye that refuse him now , ●r● lo 〈…〉 he shall refuse you . Oh! when shall that p 〈…〉 cious promise that is in Zech. 8. 21. be acco●plished , And the inhabi●ants of one city shalSpan● to another , saying , Let us go speedily to pray 〈…〉 fore the Lord , and to seek the Lord of hosts : I 〈◊〉 go also . Or ( as the word may be rendered ) 〈…〉 tinually . O! when shall such a voice be he 〈…〉 in this city of Glasgow ? Seeing our breth 〈…〉 above sing without ceasing , let us pray wit 〈…〉 ceasing . And to you that prayes , I shall 〈◊〉 this word , ye that fervently pray without 〈…〉 sing , it is not long before ye shall sing with 〈…〉 ceasing , and without all interruption . SERMON I. 1 Thes. 5. 17. Pray without ceasing . REal godliness is so intire and undivi 〈…〉 a thing , and the parts of it are so in s 〈…〉 rably knit and linked one with anoth 〈…〉 and cannot be pa●ted , that it is like ▪ Ch 〈…〉 coat that was without seam , that it could not 〈◊〉 divided ; and except the whole fall to us by 〈…〉 vine lot , we can have no part nor portion 〈◊〉 it : and were this more solidly believed 〈◊〉 imprinted upon our hearts , the insepar 〈…〉 connexion and near cognation that is amo 〈…〉 〈◊〉 the graces of the Spirit , we should not be 〈◊〉 partial and divided in our pursuit 〈◊〉 after 〈…〉 em , separating those things which he hath joy 〈…〉 d together ; which oftentimes is the occasion 〈…〉 at our nakedness and deformity doth appear : 〈…〉 ither should we ( if this were believed ) be so 〈…〉 on satisfied with our attainments ; but ( in a 〈…〉 nner ) should be entertaining an holy oblivi 〈…〉 and forgetfulness of all that we have pur 〈…〉 ased and put by our hand , and should be pas 〈…〉 g forward to these things that are before , till 〈…〉 ce we attain to that stature of one in Christ. 〈…〉 d till grace have its perfect work , and want 〈…〉 thing , we can never be constant . Amongst all 〈…〉 e graces of the Spirit which a Christian ought 〈…〉 gorously to pursue after , this grace of prayer 〈…〉 not amongst the least ; it is that which keep 〈…〉 all the graces of a Christian in life and vigor , 〈…〉 d maketh us fat and flourishing , and bringing 〈…〉 th fruit in our old age : and except the Chri 〈…〉 n be planted by that wall , his branches 〈…〉 ll never climb over the wall . Who is the 〈…〉 ristian that groweth like a palm tree , and doth 〈…〉 rish as the cedar in Lebanon ? Is it not he that 〈…〉 lanted in the house of the Lord , which is a 〈…〉 se of prayer : And we conceive that the foun 〈…〉 ental cause why grace and the real exer 〈…〉 of godlines , is under such a woful & remark 〈…〉 e a decay in these dayes , it is want of obedi 〈…〉 e unto this great commandment , Pray with 〈…〉 ceasing . Were we dwelling fourty dayes in 〈◊〉 Mount with God , our faces should shine , and 〈◊〉 should be constrained to cast a vail over them . 〈…〉 re we entertaining a holy and divine corre 〈…〉 ndancy with heaven by this messenger of 〈…〉 yer , we might be tasting of the first fruits of that Land 〈◊〉 off . Prayer is one of th 〈…〉 faithful● messengers and spyes which a Christi 〈…〉 sends forth to view the promised land , 〈◊〉 which alwayes doth bring up a good report 〈◊〉 on that excellent and glorious land . O w 〈…〉 went ye to the brook Eschol by the exercise 〈◊〉 prayer , and did cut down a branch with a 〈…〉 ster of g 〈…〉 , and were admitted to beh 〈…〉 th●● land , which is the glory of all lands 〈◊〉 the 〈…〉 st of which doth grow that tree of 〈◊〉 which 〈…〉 s twelve manner of fruits every y 〈…〉 O what a land suppose ye it to be , wherein 〈◊〉 twelve ●arvests every year ? Alace ! we 〈…〉 st , 〈…〉 ned in our desires , which makes us 〈◊〉 〈◊〉 our enjoyments . May not we blush 〈◊〉 be ashamed that the men of the world 〈◊〉 〈◊〉 their desires ; as hell and as death 〈◊〉 〈◊〉 Give , give , after these passing and t 〈…〉 〈◊〉 ●●nities of the world , and that Christ 〈…〉 should not be provoked to enlarge their 〈◊〉 , 〈◊〉 heaven , and as the sand by the sea s 〈…〉 〈…〉 i these things that are more high and 〈◊〉 ●i●● in their nature 〈…〉 d are mo●● fuitful 〈◊〉 advantageous in their enjoyments ? We 〈◊〉 ignorenceis is the cause of our flow pursuit 〈◊〉 these things : and ignorance in men of the w 〈…〉 is the occasion of their swift and vigorous 〈…〉 suit after these endlesse and passing vaniti 〈…〉 this vain and transient world . We did at the last occasion ( speaking 〈◊〉 these words ) speak somwhat to that which 〈◊〉 obstruct a Christians liberty in his secret re 〈…〉 me●●s and conversing with God , so that 〈◊〉 door of access is oftentimes shut upon him , 〈◊〉 he hath not the dignity conferred upon h 〈…〉 enter into the Holiest of all . We spake likewise to that which was the best ●●d most compendious way to maintain fellow●●ip and communion with God after once it is ●ttained , that when our hearts are enlarged , we may keep our spirits in a tender and spiri●ual frame , we shal now in the next place speak 〈◊〉 little to you , how a Christian may be helped ●o know the reality of his injoyments , whe●●er they be delusions , yea , or not ; or tokens ●nd significations of the Lords special and sin●ular respect : and before we speak of that , we ●hall permise these two things . First , that a man which hath but a com●on work of the spirit , and hath never ●een indued with real and saving Grate , he ●ay attain to many flashes of the spirit , ●●d some tastings of the powers of the world 〈◊〉 come , as likewise to the receiving of the ●ord of the Gospel with joy , as is clear from , Heb. 6. 5. and Matth. 13. 20. He may have ●any things that looks like the most Heavenly ●●d Spiritual enjoyments of a Christian , but we ●●nceive that the enjoyments of these that 〈…〉 ve but a common work of the spirit , they 〈…〉 e no● of such a measure and degree , as the ●●joyments of the sincere Christian. Hence ●●ey are called in Heb. 6. 5. but a tasting ; the ●ord is sometimes used for such a tastin● , as ●hen one goeth to a Merchand to buy liquor , 〈◊〉 doth receive somewhat to ●aste to teach him 〈◊〉 buy , but that is far from the Word which is 〈◊〉 Psal. 36. 8. They shal be abundantly satisfied ●ith the fatness of thy house : and thou shall make 〈…〉 em drink of the River of thy pleasures . And 〈…〉 om the word which is in Cant. 5. 1. Eat and 〈…〉 ink abundantly , O beloved ! We conceive likewise that their enlargements and enjoyme 〈…〉 which they have , the strength and vigor their corruptions are not much abated there 〈…〉 neither is conformity with God attained : he 〈…〉 is that word , Matth. 13. 20. Though they 〈…〉 ceived the Word with joy , yet the tho 〈…〉 ( which we do understand to be corruption 〈◊〉 they do grow without any opposition ; any t 〈…〉 never knew what it was to have the streng 〈…〉 and vigor of their lusts abated by their enj 〈…〉 ments , they have but a common work of 〈◊〉 spirit . The Hypocrites enlargements are 〈…〉 ther in publick , and in their conversings o 〈…〉 with another , then in their secret retiremen 〈…〉 and those enjoyments that they have when th 〈…〉 converse one with another , they do ra 〈…〉 joy and rejoyce , because of applause that t 〈…〉 have by such enlargements , and of a reputa 〈…〉 of having familiarity and intimatness with G 〈…〉 rather then for the enjoyments themsel 〈…〉 and that dignity and honour hath been con 〈…〉 red upon them to taste somewhat of that Ri 〈…〉 that flowes from beneath the Throne of G 〈…〉 We conceive likewise that in all their enjo●ments that they have , they do not much sto 〈…〉 and endeavour to guard against all obstructi 〈…〉 and impediments that may stir up Christ , 〈◊〉 awake him before he please ; they can g 〈…〉 their heart a latitude to rove abroad after 〈◊〉 pertinent vanities , yea , presently after 〈◊〉 seeming access and communion with God. 〈◊〉 likewise their desires to the exercise of Pray 〈…〉 and Christian duties is not much encreased 〈◊〉 these enlargements which they receive bei 〈…〉 strangers to that Word which is in Prov 10. 〈◊〉 The way of the Lord is strength to the upright , 〈◊〉 That which secondly we shall speak of , ( be●ore we come to speak how a Christian may be ●elped to know the reality of his enjoyments ) 〈◊〉 this , that there is an enlargement of gifts , which is far from the enlargement of the spirit , ●nd of Grace . There may be much liberty of words and of expressions , where there is not much liberty of affections : We think that it is 〈◊〉 frequent delusion amongst his own , that ●hey conceive their liberty of their expressing of themselves in prayer , is enlargement ▪ but we ●re perswaded of this , that there may be much of this , and not much of the spirit and of the grace of Prayer ( as we told before . ) The spirit of prayer is sometimes an impediment to words , ●o that a Christian which hath much of that , ●ay have least of volubility , and of expression . But first , these enjoyments that are real 〈◊〉 which indeed are significations of his love and ●espect to you ) they do exceedingly move and ●umble the Christian , and causeth him to walk ●ow in his own estimation ; hence is that word 〈◊〉 , 2 Sam. 7. 18 , 19. where David being un●er such a load of love ▪ that ( in a manner ) he 〈◊〉 forced to sit down and cannot stand : He doth 〈…〉 bjoyn that expression . Who am I , O Lord ? and ●hat is my house that thou hast brought me hither 〈…〉 ? and also in Job 42. 5 , 6. where that en●oyment which Job had of God , as to see him ●ith the seeing of the eye ( a sight not frequent 〈◊〉 those dayes ) He subjoyns a strange inference 〈…〉 om so divine premises , Therefore , I abhor my 〈…〉 f in dust and ashes : and in Isa. 6. 5. compa●●d with the preceeding verses , where Isaiah 〈…〉 om that clear discovery of God , as to see him 〈◊〉 his Temple , he is constrained to cry forth , Wo is me , I am undone , because I am a man of 〈…〉 clean lips ▪ It were our advantage that wh 〈…〉 we are lifted up to the third heavens , were to hear words that are unspeakable , yet to 〈…〉 ver our upper lip , and cry , Unclean , unclea 〈…〉 we ought alwayes to sit nearer the dust , 〈◊〉 more that grace doth exalt us to heaven : 〈◊〉 we conceive that it is a most excellent way 〈◊〉 keep our selves in life after our enjoyments , 〈◊〉 be walking humbly with God , and to know t 〈…〉 the root heareth us , and not wee the ro 〈…〉 Christians enlargements that are real , hath t 〈…〉 effect upon them , it doth provoke them co 〈…〉 more constant exercise of pursuing after Go 〈…〉 their diligence is enlarged when they are en 〈…〉 ged : hence is that word , Psal. 116. 2. Beca 〈…〉 God hath enclined his heart unto me ( which p 〈…〉 supposeth accesse ) therefore will I call upon 〈◊〉 as long as I live . It is certain , that if our enj 〈…〉 ments be real , they will be well improven , 〈◊〉 this is a sweet fruit which doth alwayes 〈◊〉 company them . 2. Ye may likewise know the reality of yo 〈…〉 enjoyments by your endeavours to remove 〈◊〉 impediments and obstructions that may int●●rupt your fellowship and correspondance wh 〈…〉 God , according to that word , Cant. 3. 6. wh 〈…〉 after the Church did behold him who had b 〈…〉 so long absent , she is put to this : I charge 〈◊〉 O daughters of Jerusalem , by the roes , and by 〈◊〉 ●inds of the field , that ye stir not up nor awake 〈…〉 beloved till he please . I conceive this is one 〈◊〉 the most certain demonstrations of the reali 〈…〉 of enjoyments , when you are put to more ca 〈…〉 ●olnesse and sollicitude to have all things tak 〈…〉 out of the way that may provoke him to g 〈…〉 away , and quench his holy Spirit . O! but it is 〈◊〉 marvelous undervaluing of the grace of Jesus Christ , to take such a latitude to our selves af●er we have been enlarged ! 3. Ye may likewise know the reality of your ●njoyments by this , when ye do attain confor●ity with God by your enjoyments : hence is ●hat word , 2 Cor. 3 18. Whom beholding as in a ●lasse the glory of the Lord , we are changed unto ●he same Image , from glory to glory , even as by the Spirit of the Lord. Our corruptions must be ●bated , if we would prove the reality of our ●njoyments : for if we give them that compleat 〈…〉 tude which they have had before , we have ●eason to be suspicious & jealous of our selves : ●nd we shall say this , Do not rest upon all ●our enjoyments that ye have here with 〈…〉 time , 〈◊〉 satisfactory ; but let them rather provoke ●our appetit , then suffice your desires and long●●gs . That holy man David knew of no beginning of satisfaction , but when eternity should come ; according to that word , Psal. 17. 15. When I awake ( that is , in the blessed morning of the resurrection ) then I shall be satisfied with ●hy likenesse . Did David never find satisfaction ●ere below ! All that he did receive , was but ●he streams that did flow from that immense ●nd profound fountain and sea of love : He did ●rink but of the brook , while he was here 〈…〉 ow ; but when he was above , he was drowned ●n that immense sea of love , and there was abun●antly satisfied . O let the streams lead you to ●he fountain ; and when ye are win there , y 〈…〉 may sit down and pen your songs of everlast●ng praise : these are but of the valley of Achor ▪ which must be a door of hope , to have more intire ●nd full enjoyment of him . That which thirdly we shall speak to , shal● be to those advantages which a Christian m●● have by the exercise of prayer , we may say th 〈…〉 unto you , Come and see , can best resolve the question : for those spiritual advantages which 〈◊〉 Christian may have in the real and spiritual di●charge of this duty , they are better felt no● told . It is impossible sometimes for a Christi 〈…〉 to make language of these precious and excelent things that he meets with in sincere an● serious prayer . The first advantage , It doth keep all th● graces of the spirit eminently in exercise : 〈◊〉 maketh them vigorous and green : it keeps th● grace of love most lively ; for one that is much in the exercise of prayer , he doth receive 〈◊〉 many 〈…〉 table discoveries and manifestations 〈◊〉 the sweetnesse and glory of God , and most 〈◊〉 participations of that unspeakable delig 〈…〉 which is to be found in him , that he is co●strained to cry forth , Who would not love him w 〈…〉 is the King of Saints ? O! when met ye wi 〈…〉 such an enjoyment of God in prayer , as thi 〈…〉 Did ye conceive that ye were cloathed with 〈◊〉 impossibility to love him too much ? Or 〈◊〉 love him as he ought to be loved ? And wh 〈…〉 did ye conceive that it was an absurd opinio● that he could be loved too much ? Hence these two are conjoyned together , Rejoyce evermore and Pray without ceasing . And what is joy , but a fruit of love , or rather an intense measure 〈◊〉 love ? We confesse , it is a question that is difficult to determine whether prayer or faith doth keep love most in exercise ? We think lo 〈…〉 ( whose foundation is upon sense ) is most kep● in exercise by prayer : hence it is when we are strai●ned in the exercise of that duty , and when he turns about the face of his Throne ; then love begins to languish and decay , and then that excellent grace of faith doth step in , and speak thus to love : Wait on God , for I shall yet praise him , who is the health of my countenance , and my God. Faith can read love in his heart , when sense cannot read love in his hands , nor in his face ; but when he seemeth to srown , or to strike , faith can make such a noble exposition on such a dispensation : I know the thoughts of his heart , they are thoughts of peace , and not of war , to give me an expected end . Prayer doth likewise keep the grace of mor●ification eminently in exercise : Would ye know what is the reason that our corruptions do sing so many songs of triumph over us , and why we are so much led captive by them according to their will ? Is it not the want of the exercise of secret prayer , and that we are not much taken up in imploying of the Angel that must bind the old Serpent , the Devil , as in men●ioned , Rev. 20. 1. that hath that great chain ●n his hand . Hence Paul when his corruptions were awakened , and stirring within him , hee ●new no weapon so suteable for them a● prayer , 〈◊〉 is clear from 2 Cor. 12. 7 , 8. where the mes●enger of Satan was sent to buffet him ; it is ●aid , that he besought the Lord thrice , that this ●ight depart from him . And our blessed Lord ●esus ( speaking of the casting out of a devil ) ●e saith , Matth. 17. 21. This kind goeth not out ●ut by fasting and prayer . It is no wonder that ●●tentimes we are led captive by your iniquiries , ●nd our lusts and corruptions mocking at our ●rofession , and scorning such weak and seeble builders as we are , say to us : Can such fee 〈…〉 Jews as these are ; build such stately and glorio 〈…〉 buildings in one day ? But ye who are much 〈◊〉 the exercise of this duty , and who to your o 〈…〉 apprehensions doth not receive much victo 〈…〉 over your lusts , which maketh you oftentim 〈…〉 cry forth , It is in vain for me to seek the A 〈…〉 mighty , and what profit is there that I pray u 〈…〉 him ? ( We confesse , the small successe that 〈◊〉 Christian hath when he doth discharge this do 〈…〉 of prayer , doth sometimes constrain him 〈◊〉 draw that conclusion , I will pray no more . ) W 〈…〉 think the small victory that ye obtain ov 〈…〉 your lusts , and the little increase in the wo 〈…〉 of mortification , may proceed from the w 〈…〉 of that divine fervency and holy fe●vor that ought to have in your proposing your des 〈…〉 unto God. The effectual servent prayer of 〈◊〉 righteous availeth much , as James saith , chap. 〈◊〉 16. If we want servency in our proponing 〈◊〉 desires unto God , it is no wonder that we w 〈…〉 successe : or likewise it may proceed from o 〈…〉 want of faith , our misbelief giving the reto 〈…〉 of our prayer before we begin to pray , and 〈◊〉 ing this unto us , That though we call , he w 〈…〉 not answer : but as James saith , chap. 5. 〈◊〉 The prayer of saith may save you who are sick , 〈◊〉 may raise you up ; for whatsoever ye ask in pra 〈…〉 believing , ye shall receive it . And it doth som●times proceed from the love and great resp 〈…〉 that God hath to you , desiring that yo 〈…〉 wounds may be alwayes bleeding , that so 〈◊〉 may be alwayes kept about his Throne . I 〈…〉 not known that if our necessities were away 〈◊〉 should abridge and inch much of our secret 〈◊〉 votion to God ? In a manner , necessity is th● chain whereby God binds the feet of his own 〈◊〉 his Throne , he desireth not that they should 〈…〉 e away ; and therefore they halt , so that they ●ay rely on his his strength to bear them . Prayer doth likewise keep the grace of pati●●ce ( under our most sad and crushing dispen 〈…〉 tions ) eminently in exercise : would ye know 〈…〉 e most compendious way to make you pos 〈…〉 ess your souls in patience under great trouble ? ●hen be much in the exercise of the grace of ●rayer : Hence is that word , Jam. 5. 13. If ●ny man be afflicted , let him pray , &c. And what made Paul and Silas to sing in the prison , and so patiently to endure the crosse ? Was it not ●his , They were praying at midnight ? Act. 16. ●5 . Certainly one that hath attained to much ●ivine submission and holy enjoyment in the ●earing of their cross , they have been much in ●he exercise of prayer . Did ye never know ( any of you ) what such a thing as this mean●d , that going to complain of your anxiety to God , you have been constrained to forget them , ●nd begin to blesse and praise him , because he hath stopped the months of your complaints , ●nd hath put a more divine and heavenly ex●rcise in your hand ? This the Psalmist did at●ain to in Ps. 89. where the scope of the Psalm will bear , that he was going to complain of ●he misery of the Church , and of himself , yet ●efore ever he began to propone a complaint ●o God , he spent to the 38. verse in praising of ●im . Sometimes Christians have been constrai●ed to cry forth , It is better to be in the house ●f mourning , then in the house of mirth : and to ●esolve not to fr●● to be put in a fiery furnace ●ot seven times more then ordinary , if they have in the furnace one like the Son of God to wal● with them . Prayer doth likewise keep the grace of Fait● eminently in exercise . O! but Faith ( which 〈◊〉 one of the mysteries of godliness ) doth much languish and decay in us through the want o 〈…〉 prayer ! It is impossible for a Christian to b●lieve , except he be much in the exercise 〈◊〉 prayer . We may maintain a vain hope and pe●swasion ; but that spiritual exercise of Faith cannot be kept in life without that holy exe●cise of prayer : hence it is that prayer , whe 〈…〉 Faith is beginning to decay , doth go to God and cryeth forth , Lord , I believe , help my unb●lief . And we conceive there are these thr●● grounds and golden pillars of Faith , on which it doth lean , which prayer doth oftentimes 〈◊〉 minister and give unto it . First , there is th 〈…〉 golden foundation , The faithfulnesse of G 〈…〉 which prayer doth abundantly make evid 〈…〉 to the Christian : hence when a Christian do●● pray according to his promise , and doth receive a return of his prayer , he doth receive● demonstration of the faithfulness to God , which is a pillar on which Faith doth lean . Pray●● doth likewise give unto Faith this second pillar , which is the evidence and demonstratio● of the goodnesse of God. O! but one that 〈◊〉 much taken up in the exercise of the grace 〈◊〉 Prayer , what large and eminent discoveries 〈◊〉 God doth he receive ! He oftentimes disappoints their fears , and overcomes their hop● and expectation : he doth not regulate our e●joyments according to our desires : but 〈◊〉 doth regulate them according to that divi 〈…〉 and most blessed rule , his own good will a 〈…〉 pleasure : and , O blessed are we in this that it 〈◊〉 so ! And thirdly , Prayer doth likewise furnish ●o Faith , experience , which is a pillar on which ●aith must lean : that which maketh the Chri●●ian have so small experience , is want of the ●erious and constant exercise of Prayer . O! but when he frowneth , we might have many things ●o support our selves , if we were much in the ●erious exercise of this duty of prayer . And ●ruly if we had these three pillars , our prayers would not return empty . Now the second advantage that a Christian doth reap by the exercise of Prayer , is , he is ●dmitted by this duty to most intimate and fa●iliar correspondance with God. Did ye never ●now what it was to behold him who is in●isible in the exercise of this Duty ? Did ye ●ever know what these large and heavenly communications of his love doth mean ? Prayer is ●hat divine channel through which that river of consolation ( that maketh glad the City of God ) doth run : When was it that Cornelius did ●ee a man standing in white apparel ? Was it ●ot when he was praying ? And when was it ●hat Daniel did meet with the Angel ? Was it ●ot when he was in the exercise of prayer , and ●ffering up his evening oblation to God ? O for ●ommunion and fellowship with God ( which 〈◊〉 so rare and singular in these dayes ) were the ●weetnesse of it believed , we should be more ●requent and constant in the pursuit of it . 〈◊〉 ●onfess , and I wonder that we are not put to ●ebate oftentimes whether there be such a ●hing as communion and fellowship with him , ●e do so little enjoy it . What happiness , ( O ●●loved of the Lord , if so I dare call you ) have ye , which doth so much satisfie you , that wh 〈…〉 your eternal happinesse is clearly holden fo 〈…〉 before your face , yet ye do so much underv●lue it ? Surely this perswasion cometh not fr 〈…〉 him that called you . I think , if Angels and 〈◊〉 souls of just men now made perfect ( if so 〈◊〉 may speak ) if they were admitted to beh 〈…〉 that wonderful undervaluing of commun 〈…〉 and fellowship with God that is amongst 〈◊〉 Christians of this generation , O how mi 〈…〉 they stand and wonder at us ! They would th 〈…〉 it a paradox and mystery , to behold any und 〈…〉 valuing of him who can never be overvalu 〈…〉 Would yee not blush and be ashamed , if 〈◊〉 should imbrace you , ye that have so much 〈◊〉 dervalued him ? I know no sin that a Christ 〈…〉 shall be so much ashamed of , when he shall 〈◊〉 hold that noble Plant of venown , as the low 〈◊〉 undervaluing conceptions and apprehensi 〈…〉 that he hath had of him . If in heaven th 〈…〉 were a latitude for us to pray , we would p 〈…〉 that prayer ( when first our feet shall s 〈…〉 within the threshold of the door of our ev 〈…〉 lasting rest ) Pardon us for our undervaluing thee , O precious Christ ! The third advantage which a Christian h 〈…〉 in the exercise of prayer , is this , It is that d 〈…〉 by which we must attain to the accompli 〈…〉 ment of the promises : Though God be m 〈…〉 free in giving of the promises , yet he will 〈◊〉 supplicated for the accomplishment of the● this is clear in Ezek. 36. 37. where in the p 〈…〉 ceeding words there is named and holden for 〈…〉 large and precious promises , yet he subjoy 〈…〉 eth , Thus saith the Lord God , I will yet for t 〈…〉 be enquired , &c. This is likewise clear , 2 S 〈…〉 7. 27. where David receiving the promise t 〈…〉 is house should be established for ever , and ●hat the Messiah should come out of his loins according to the flesh ) he maketh that sweet ●uit of it : Therefore hath thy servant found in it heart to pray this prayer unto thee . Is not this mystery to turn over your promises into prayers , and your prayers into songs of praise ? a i● no wonder that we of●●●times complain , That his word doth fail for evermore ; because ye 〈…〉 e not much in the exercise of that du●y , which must bring the accomplishment of these ●hings that he hath promised . The fourth and last advantage that a Christian doth receive by the exercise of prayer , it is ●he most compendious and excellent way to ●esist temptations that assaults us . We● spake 〈…〉 e of mortifying of corruptions wh●n once they have seized upon us , and that it is a notable way to mortifie them by prayer : this is 〈…〉 kewise an advantage , that when temptations ●egins to assault us ▪ then we should go to our 〈…〉 es for relief : and I conceive , if a messenger ●f Satan were sent to buffet us , we might be constrained to pray without ceasing . Hence Jesus Christ who knew what was the best and most effectual remedy to resist temptations , he giveth this remedy of prayer , Matth 26. 41. Watch and pray , lest ye enter into temptation . Now we shall shut up our discourse , by speaking a little to the last thing we intended to speak of at this occasion , and it is how a Christian may ●e helped to walk suitably , as he ought , under his spiritual bonds and straits . We confess , it is one of the most hard and difficult tasks in Christianity , for a person to walk with divine submission under his publick bonds , that when God ( in the depth of his unsearchable wisdom hath thought fit to draw a vail over his 〈◊〉 to subscibe that truth , He hath done all thin 〈…〉 well . We confess , God hath these precious 〈◊〉 signes in such a dispensation , as that he may 〈◊〉 hide pride from our eyes , and that we may 〈◊〉 taught to walk humbly with him . O! but 〈◊〉 we were alwayes enlarged in our publick co●versing one with another , how would 〈◊〉 esteem of our selves above measure , and be 〈…〉 to undervalue these persons that are not th 〈…〉 kindly dealt with by God! Hence is it that 〈◊〉 alwayes mixeth our wine with our water ; 〈◊〉 knoweth that the powring in of such precio 〈…〉 liquor , these bruckle vessels of ours could 〈◊〉 contain it . He hath this ●●sign likewise in such a dispensation , that we may be put to the sweet exerc 〈…〉 of the grace of prayer ; in a word , that we 〈◊〉 ●e constant and serious in that duty : We conceive , if some liberty of words and enlargements in publick were granted us , we wo 〈…〉 abridge and come short in our private devo 〈…〉 on s ▪ 〈◊〉 is the great scope and main drift of so 〈…〉 to seem great in the Kingdom of heaven amongst men , though they be least in the estimation of Christ , who is that faithful and 〈◊〉 witnesse . And there is this d●sign likewise in such a dispensation , and it is that we may be convince● of our folly , and of the atheism and pride 〈◊〉 our hearts , that we can rise up from secret prayer , and yet never have any anxious thought about it , but in our publike straits and bond● O how can we mourn and repine ! And w● confesse , we think these repinings doth rather proceed from this , that we think that gourd of 〈…〉 ldy applause is now beginning to wither ●●●r us , and therefore we cry forth ; It is better 〈…〉 r us to die then live , then from this , want of 〈…〉 e presence of Jesus Christ , and the purticipation 〈◊〉 his sweetnesse ; which we may most strongly ●onvince you of by this , is it not sometimes so ●ith you , that under your publike bonds when ●e have been most remarkably straitned within our selves , yet if your hearts have not concei●ed evil of you , but have restified their satisfa 〈…〉 ion , doth not your sorrow then decay , and 〈…〉 ere is no more repining thereat ? Now we think the best and most compendi 〈…〉 us way for a Christian to bear such a dispensa 〈…〉 on ( as to attain to a divine submission to ●hrist in all things , and to leave our complaints ●pon our selves ) is this : We should study much ●e vanity of our popular applause , what an ●●pty and transient a thing it is . I confesse , I ●ould wish no greater misery to any then to 〈…〉 k , and to have it . We think it is misery 〈…〉 ough to have it ; but certainly they walk 〈…〉 est and most securest that cares not for it . 〈…〉 ence a Heathen said well to this purpose , 〈◊〉 bene la●uit , bene vixit : He that lurks well , 〈◊〉 lives well . I would likewise have you much 〈…〉 ken up in the consideration how ye have great 〈…〉 sadvantage by your repinings and murmur 〈…〉 gs which ye have against his dispensations , in 〈…〉 airning you in publike . O Christians ! doth 〈…〉 t your repinings incapacitate and indispose 〈…〉 u for the going about the exercise of secret ●●ayer ? Doth not your repinings under your 〈…〉 blike bonds , make your bonds strong upon ●ur spirits ? I confesse , a Christian may contract and draw on mo●●etters and bonds by o 〈…〉 hours repining against such dispensations , 〈◊〉 he is able to shake off for many dayes : 〈◊〉 when ye are repining against such dispensatio 〈…〉 that ye have met with , doth not your lu 〈…〉 and corruptions stir and awake within yo● Surely they then prevail , as we may say , 〈◊〉 contradicenti , nothing standing in opposi 〈…〉 against them to your apprehension . We would also say this to you , that ye 〈◊〉 attain to a divine and holy submission to su●● dispensation as this , ye would be much in th 〈…〉 consideration from what fountain your rep●ings and murmurings doth proceed , what is 〈◊〉 rise and original of them , and from which th 〈…〉 spring ? Is it not rather from a principle 〈◊〉 pride , then from a principle of love and delig 〈…〉 to God ; from a principle of self estimatio● rather then from a principle of longing for J●sus Christ , and sorrow for his absence and wi 〈…〉 drawing himself from you ; the evil of Di 〈…〉 phas ( desiring the preheminence amongst the 〈◊〉 thren ) it is frequent amongst us ; covering 〈◊〉 be , as one said , Aut Caesar , aut nihil . We de 〈…〉 either to be singular and marchlesse , or els 〈…〉 be nothing . We confesse , if a Christian did se 〈…〉 ously ponder these things , and meditate up 〈…〉 them , certainly he might blush and be asham 〈…〉 at his own solly : he might cover his face wi 〈…〉 confusion , and not dare to look up . But however , we would desire you ( e 〈…〉 you that have in some reality and sincerity 〈◊〉 heart , gone about this most precious and m 〈…〉 blessed exercise of the grace of prayer ) that y 〈…〉 may now begin to renew , your diligence , 〈◊〉 to add to your diligence , Faith , and to yo 〈…〉 Faith , Vertue , and comfort your selves with ●is , that there is an everlasting feast prepared ●r you in heaven above , which is not like that ●●st of Assuerus , that lasted for an hundreth and ●●rscore four dayes : but this blessed feast shall 〈…〉 st throughout all the ages of long and endless 〈…〉 ernity . Believe it , it shall be a blessed and e 〈…〉 erlasting feast . It shall be an everlasting feast of 〈…〉 ve . It shall be a feast that shall not be capable 〈◊〉 any period nor end , nor yet shall know of any 〈…〉 thing : there is no satiety , neither any loa 〈…〉 ing in heaven . And , O may not this comfort 〈…〉 ou in your journey , and incite and provoke our desires to follow after him , who is alto 〈…〉 ther desirable , and altogether lovely , and 〈…〉 at bright and morning star ? And likewise I would say this to you , even 〈◊〉 you who are Atheists and strangers to this 〈…〉 ecious exercise of the duty of prayer ; I 〈…〉 ink it were compleat misery to you , if there 〈…〉 ere no more but that ye are strangers to it , 〈…〉 en to this exercise of the duty of prayer : for 〈…〉 e think the exercise of godlinesse it is a re 〈…〉 ard to it self , as we may say that word , Pie 〈…〉 s-sibi premium . It is such an inconceivable and 〈…〉 ellent a thing , that it is a reward to them 〈…〉 hosoever have it . And , oh ! will not your ●earts be prevailed with , to fall in love with 〈…〉 ch a rare and excellent exercise , even with 〈…〉 e exercise of godlinesse , which we conceive profitable for all things ? And , O will ye make your study to pray to God , and to be in the 〈…〉 ercise of godlinesse , without which ye shall ●ver see God ; without which yee shall never 〈◊〉 admitted to behold him ( the beholding of 〈…〉 om is the exercise of all the Saints , and of all the souls of just men now made perfect , and 〈◊〉 all those precious thousands that are no● about his glorious Throne ) and without th● exercise of which , these feet of yours shall never be admitted to stand within the bless 〈…〉 gates of that precious City , even the City 〈◊〉 New Jerusalem , where all the redeemed of 〈◊〉 Lord are ; and without the exercise of which 〈◊〉 shall be eternally and undoubtedly undone . 〈◊〉 ye want godlinesse , ye shall undergo the pains 〈…〉 hell , and the torments of that lake that bu 〈…〉 eth with fire and brimstone : and the day 〈◊〉 coming when that curse ( that sad curse ! ) sh 〈…〉 be sadly accomplished upon you , which is 〈◊〉 Deut. 28. 34. Thou shalt be mad for the sigh 〈…〉 thine eyes which thou shalt behold : and when 〈◊〉 Lord shall smite thee with an evil that thou ca 〈…〉 not be healed of , even from the sole of thy foot , 〈◊〉 the crown of thy head : and thou shalt become 〈◊〉 astonishment , and a proverb unto all Nations , 〈◊〉 thersoever the Lord shall carry thee , and 〈◊〉 shalt be smitten before thine enemies : Thou sh 〈…〉 go out one way against them , and thou shalt 〈◊〉 seven wayes before them : and thy carcasse s 〈…〉 be meat unto the fowles of the air , and to the bea 〈…〉 of the field , and none shall fray them away ; a 〈…〉 all these things shall come upon thee till thou 〈◊〉 destroyed . O Atheists ! what a terrible and dread 〈…〉 sight shall it be , when yee shall behold tho● black and hideous everlasting chains , that sh 〈…〉 once be wreathed about your cursed necks ! 〈◊〉 to be thinking that ere long ye are to dwell 〈◊〉 take up your everlasting prison , out of whi 〈…〉 there is no redemption again ; and the doo 〈…〉 the prison house is sealed with the seal of t 〈…〉 King , which is an unchangeable and unalte 〈…〉 ble decree ! Oh! if the apprehensions and 〈…〉 oughts of this could once provoke and stir 〈…〉 n up to pity your own precious and immor 〈…〉 l souls ! ( with which there is no exchange ) 〈…〉 h ! what a woful and marvelous stupidity and 〈…〉 rdness of heart hath over taken the people of 〈…〉 is present generation , that go to hell with 〈◊〉 much delight and ease , as if they were go 〈…〉 g to heaven ! Oh! that your spirits were 〈…〉 ee awaked from your security , that ye might 〈…〉 rceive the woful & miserable condition that 〈◊〉 are lying under ! O Christians , what are ye 〈…〉 solved to do ? Are ye not afraid that ye shall 〈◊〉 be-nighted with your work ? Oh! shall the 〈…〉 ffering of these pains first resolve you , and 〈…〉 ar you of the sadness and inex●●icable sor 〈…〉 ws that are in that bottomless pit ? Now to 〈…〉 m who is that blessed Master of assemblies , 〈…〉 o can fix these words as nails in your hearts , 〈…〉 d who can roove them therein , to his bles 〈…〉 d and holie Name we desire to give praise . SERMON IV. 1 Thes. 5. 17. Pray without ceasing . WE desire to commend the blessed and precious estate of those that are now exalted above the reach of this bles 〈…〉 exercise , and who have now made a blessed 〈◊〉 precious exchange ; that in stead of pray 〈…〉 without ceasing , they are now praising 〈…〉 hout ceasing . And , O beloved of the Lord 〈◊〉 〈…〉 so we may call you ) whether is that blessed 〈…〉 gone which you did speak of , the enjoyment and fruition of Christ , so that if he would ha 〈…〉 required it of you , you would have pluckt 〈◊〉 your right eyes , and given them to him ? O! he become less precious , that your respect● him are so much impaired ? Was it not o 〈…〉 your divine and blessed lot , that ye could 〈◊〉 have lived one day without the enjoyment him , in whose face your eternal blessed 〈…〉 dothly ? O! but absence and est●●angem 〈…〉 from him , is thought a dispensable want those dayes ? And that which is the ground the expostulation is , that ye are so little in g 〈…〉 ing obedience unto this blessed and precio 〈…〉 command , Pray without ceasing . Yea , if 〈◊〉 stones and walls of this house , and if the ra 〈…〉 thereof could speak , they might utter this 〈◊〉 plaint upon many of the inhabitants of 〈◊〉 City , that they do not watch unto prayer , and 〈◊〉 not exercising themselves in the entertaining divine & precious correspondance with hea 〈…〉 Oh! whither is the exercise of that preci 〈…〉 duty of prayer gone ! O how independant are 〈…〉 in our walk with God! O! when did ye 〈◊〉 so much of his sweetness , that when ye did 〈…〉 flect upon it , ye were forced to say , Did our hearts burn within us while he spake with When did he cast an indissolvable knot of 〈◊〉 upon your hearts , which ye hoped et 〈…〉 could not loose nor dissolve ? I wonder 〈◊〉 this is not a question which we do not 〈◊〉 debate . How such undervaluers of commu 〈…〉 and fellowship with God here below ( 〈◊〉 can live many dayes without seeing the S 〈…〉 Starrs , without beholding of him ) can 〈◊〉 with such woful contentment ? O! can 〈…〉 a delusion overtake you as this , that ye 〈…〉 ign as Kings without Christ , and be rich and 〈…〉 ll without his fulnesse ? It were , no doubt , 〈…〉 e special advantage of a Christian , to be retir 〈…〉 g from all things that are here below , and to 〈◊〉 enclosing himself in a sconce , in a blessed and 〈…〉 vine contemplation of that invisible Majesty , 〈…〉 d to have our souls united to him by a three - 〈…〉 ld cord which is not easily broken . But now to come to the words , the next 〈…〉 ing which we intend to speak from them , is , 〈◊〉 know what is the most compendious way to 〈…〉 ep your souls in life , and to have them flou 〈…〉 hing as a watered garden in the exercise of 〈…〉 ayer , we shall say these four things unto 〈◊〉 . First , be much in the exercise of the grace 〈◊〉 fear when ye go to pray , that ye may have 〈…〉 gh and reverent apprehensions of that glori 〈…〉 s and terrible Majesty before whom ye pray : 〈…〉 ere is a precious promise for this in Isa. 60. 5. 〈…〉 ou shalt fear , and be enlarged , &c. O! but our 〈…〉 heism ( and our having that inscription en 〈…〉 en on all our devotion , worshipping of an un 〈…〉 own God ) maketh us to have so little access to him , and taste so little of that sweetness , 〈◊〉 causeth the lips of those that are asleep to 〈…〉 ak . How oftentimes go ye to prayer , and 〈◊〉 no more in the exercise of fear , then if ye 〈…〉 re to speak to one that is below you ? Those 〈…〉 ified spirits that are now about his Throne , with what holy reverence and fear do they 〈…〉 re him ! And if it be the practice of the 〈…〉 her House , why ought it not then to he the 〈…〉 ctice of this Lower-house ? Secondly , if ye would attain to enlargement 〈…〉 he exercise of prayer , ye would be much in paying those vowes that ye have made to 〈◊〉 when ye were enlarged . I am perswaded this , that our making inquiry after vow and our deferring to pay them , saying in 〈◊〉 practice ( before the Angel ) It was an erro● doth , no doubt , obstruct our access and lib 〈…〉 to God : these two are conjoyned toget 〈…〉 paying of vowes , and access to God , Job 22. Thou shalt make thy prayer unto him , and he 〈◊〉 hear thee ( which is access ) and thou shalt● thy vowes . Are there not many of us that crees many things with our selves , that are 〈◊〉 established by God ? O! when shall our 〈◊〉 lutions and our practices be of like equall 〈…〉 tent ! There is a third thing we would give yo 〈…〉 a compendious way to attain to the exercise prayer , and enlargements in it , be much in 〈◊〉 exercise of fervency . Ah! when we go 〈◊〉 prayer under bonds and straitnings , we ta●● berty to our selves to abreviate and cut 〈◊〉 our prayers ! O! do we know what a bl 〈…〉 practice this is to wrestle with God , were i 〈…〉 til the dawning of the day , and not to let hi 〈…〉 till he blesse us ? What was it that made way Jacobs enlargements ? Was it not his seri 〈…〉 nesse and fervency ? And these two are of times conjoyned in the Psalm ; I cryed , 〈◊〉 heard me ; the one importing his fervency , the other his access . Our prayers , for the 〈◊〉 part , dies before they win up to heaven , 〈◊〉 proceed with so little zeal and fervency 〈◊〉 us . This was the saying of a holy Man , th 〈…〉 never went from God , without God ; th 〈…〉 where he left him , he knew where to find 〈◊〉 again . It is a saying that many of us doth n● such as endeavor to attain to . Alace ! we may 〈◊〉 , that sin of neutrality and indifferncy in 〈…〉 yer , hath slain its ten thousands of enjoy 〈…〉 nts , when other sins ( in prayer ) hath but in their thousands . There is a fourth thing which we shall speak to , as the most compendious way to attain 〈…〉 argement in the exercise of prayer , and it is 〈…〉 s. Ye would be under a deep and divine im 〈…〉 ession of these things that ye are to speak of 〈◊〉 to God in the exercise of prayer , either to 〈…〉 ve your spirits under an impression of sorrow , under an impression of joy . In a manner , a 〈…〉 ristian ought to speak his prayer to his own 〈…〉 rt , before he speak it to God ; and if we spoke more nor what our hearts doth endite , our 〈…〉 yers would not be long , and we should eshew 〈…〉 se vain and needless repetitions that we use 〈…〉 he exercise of that duty of prayer . O! but 〈◊〉 are exceeding rash with our mouth , and 〈…〉 ty with our spirits in uttering things before 〈…〉 d. Almost we never go to prayer , but if we 〈…〉 d so much grace as to reflect upon it , we 〈…〉 ght be convinced of this , that we have utte 〈…〉 things that have not been fit to be uttered God ; as when ye speak of your burdens and 〈…〉 sses , which ye never did seriously premedi 〈…〉 upon ; and likewise speak of these things , ●our joy , in which ye did never rejoyce . O! 〈…〉 eive ye him to be altogether such an one ●our self , that such a wofull cursed practice delusion as this , should overtake you ? If a 〈…〉 istian would study before he go to prayer , 〈…〉 mprint and engrave his desires and petitions 〈…〉 n his heart , he might have more liberty and 〈…〉 sse in the proposing of them unto God. Now that wherewith we shall shut up 〈◊〉 discourse upon this noble grace and duty prayer , shall be this , To speak a little unto 〈◊〉 answers and returns of prayer . And the first thing which we shall speak up this subject , is , What can be the reason that 〈◊〉 Christians in these dayes are so little expect 〈…〉 and waiting for the return and answer of t 〈…〉 prayers ? For do we not oftentimes pray , 〈◊〉 yet doth not know what it is to wait for answer and return to these prayers of o 〈…〉 This exercise which is so much undervalued us , the want of it , doth , no doubt , prove 〈◊〉 marvelous decay that is in the work of C 〈…〉 stians graces , And we conceive , that the 〈◊〉 waiting for the return and answer to pray doth proceed from the want of the solide 〈◊〉 and of the absolute necessity that we st 〈…〉 of these things that we pray to God for ( 〈◊〉 strong necessities makes strong desires , and nest expectations ) but we may say , that necessities dies with our petitions ; we sh 〈…〉 be more in waiting for , and expecting the turns of our prayers . There is this likewise that is the reaso● that wofull practice , We have not a lively deep impression of the burthen of these th 〈…〉 which we would have removed by God when one is praying for the removing of 〈…〉 lusts , and some pregnant and predominate 〈◊〉 and yet never cares whether it be remove not : and the reason of this which mak● wait for and expect so little the answer a 〈…〉 turn of our prayers , is , because we are not g 〈…〉 ing under that yoke and burden , as tho 〈…〉 were unsupportable ; but we walk lightly 〈◊〉 that yoke and heavy burden , and therefore 〈…〉 e wait not for the answer of our prayers : We 〈…〉 ok upon our chains and fetters of iniquity , as 〈…〉 ough they were chains of gold , and fetters of 〈…〉 ver ; and so it is no wonder that we are not ●uch in the expectation and waiting for our 〈◊〉 of prayer , and to have these chains and 〈…〉 s removed from off us . And there is this likewise which is the occa 〈…〉 n of our little waiting for an answer to our 〈…〉 ayers ; We have not a right apprehension 〈…〉 d uptaking of the preciousnesse and excellen 〈…〉 of those things that we seek from God ; we 〈◊〉 not know and understand what advantage 〈…〉 ould flow to us from the having of these 〈…〉 ings that we seek , and what marvelous disad 〈…〉 ntage shall flow to us from the want of them . 〈◊〉 ! but the people of this present generation , 〈…〉 erein we now live , have put a low rate upon 〈◊〉 things of Religion , which are of their ever 〈…〉 ing and soul-concernment , even those things 〈◊〉 were accounted most precious and excel 〈…〉 by all these that have gone before us , and 〈…〉 ve taken up their possessions & eternal ●b●d● that blessed land which is above . There is 〈…〉 s one thing which we do undervalue and set nought , and that is our communion and fel 〈…〉 ship with God : We are indifferent in the 〈…〉 ving of i● , and cares not whether we have it not , which maketh us not earnestly to press 〈…〉 er the pursuing of it . O Christians , be per 〈…〉 ded of it , that there are these three disad 〈…〉 ntages that followeth unto a Christian that not much in waiting for the answer and re 〈…〉 n of his prayer after he hath prayed . The first disadvantage is this , it is a compendious way to win to formality in the duty prayer . I will not say that one which do th 〈…〉 alwayes wait for an answer to his prayer , t 〈…〉 he cannot pray in spirit , and in sincerity 〈◊〉 fervency : but I need not be afraid to say th 〈…〉 that he which is not much in the exercise waiting for a return and answer to , his pray 〈…〉 he prayes little to purpos● and it may be 〈◊〉 monstrated and clearly shown by this reas 〈…〉 Can ye be serious in the accomplishment of 〈◊〉 means , if ye do not propose some end and 〈◊〉 sign before your eyes why ye do so ? No 〈…〉 what is the end and scope that ye propose 〈◊〉 fore your selves in your going about the exe●cise of that duty of prayer ? I confesse , 〈◊〉 ought to go about it , not only as a help 〈◊〉 mean to remove our evils , and to obtain 〈◊〉 advantages ; but likewise we ought to go ab 〈…〉 it as a duty encumbent to us : but if we go 〈◊〉 about the exercise of prayer , under both th 〈…〉 considerations , and except we wait for the 〈…〉 turn and answer , certainly we pray not ar 〈…〉 ▪ There is a second disadvantage which a Ch●●stian hath that doth not wait for the answer 〈…〉 return of his prayer , he looseth many sweet 〈◊〉 periences of the love and good will of God 〈◊〉 wards him . It is no wonder that many of 〈◊〉 doth not receive much from God ; the rea 〈…〉 of it is , because we are not expecting and w 〈…〉 ing for much from him . I will not say bu 〈…〉 Christian that is not much in the execise waiting , may sometimes obtain the answer 〈◊〉 return of his prayer ; but we may say th 〈…〉 things to such persons , If your prayers be 〈…〉 swered , and ye have not waited for the re 〈…〉 and answer of them , surely ye lose much sw 〈…〉 〈…〉 esse and preciousnesse of the answer of your ●rayers . There is this likewise which we would ●ay to such persons as these , If a Christians ●rayer be answered when he doth not wait for ●he answer of it , then the Christian cannot so 〈…〉 esolutely build his faith upon such an experience to believe that God again will answer his ●rayers , as if he had been waiting upon a return . There is this third disadvantage that follows 〈◊〉 Christian who is not much in the exercise of waiting for the return and answer to his prayer , He cannot continue long in a praying frame . 〈◊〉 conceive that the most fit and compendious way for a Christian to keep his spirit in a holy 〈…〉 d divine correspondance with God , is to have 〈◊〉 alwayes in a holy and fit capacity to converse with God : this is a way to be much in the ex●rcise of waiting for the return and answer of ●rayer . It is a sweet exercise to be expecting ●nd waiting till the vision shall speak to you . Now are there not many here who if ye ●ere posed with this question , When were ye ●ut to the serious exercise of waiting for the ●eturn and answer of your prayers after ye have ●rayed ? I am perswaded of it , ye should find 〈◊〉 difficulty to fall upon the number of the 〈…〉 yes wherein ye were taken up in this exer●●se . I think that which doth so plainly demon 〈…〉 ate that wofull formality and dreadfull in●●fferency that is amongst us ( in going about 〈◊〉 exercise of this duty of prayer ) is this , We 〈◊〉 not wait for the answers and returns of our ●●ayers from God. O Christians ! are ye so 〈…〉 fectly compleat , or have ye already attained 〈◊〉 the full stature of one in Christ , that ye do ●●t wait for the answers and returns of your prayers , that so ye may receive more from God ▪ And I would say this to these Atheists a 〈…〉 strangers to God , who never knew what it w 〈…〉 to wait for an answer and return to their pr●●ers : and are there not many such here , who their consciences were now posed when th 〈…〉 did wait for a return to their prayers , th 〈…〉 might ( if they speak the truth ) say that th 〈…〉 did never wait for an answer to their praye 〈…〉 I say to such , that they did never p 〈…〉 aright . Now the second thing which we shall sp 〈…〉 upon the returns and answers of prayer , 〈◊〉 How a Christian may come to the distinct kn●●ledge of this , that his prayers are heard and 〈◊〉 swered ? A thing indeed , wee confesse , t 〈…〉 many of us are not much taken up with , we 〈…〉 being in the exercise to know such a thing . And first , there is a difference betwixt 〈◊〉 hearing of prayer , and of getting a return 〈◊〉 answer to prayer . God , in the depth of his 〈…〉 searchable wisdom , may sometimes hear 〈◊〉 prayers , and yet make a long time to interv 〈…〉 before he give the sensible return and ans 〈…〉 of that prayer : this is clear from Dan. 10. 12 , 〈◊〉 where it is said to Daniel , That from the 〈◊〉 day that he afflicted his soul , his prayers and s 〈…〉 plications were heard ; and yet it is one 〈◊〉 twenty dayes before the answer and return his prayer did come . These are two dist 〈…〉 mercies to the Christian , the hearing of 〈◊〉 Prayer , and the receiving the answer and re 〈…〉 of his prayer which he hath prayed for . A 〈…〉 it is clear from Psal. 34. 6. This poor man cr 〈…〉 and the Lord heard him , and saved him out of his trouble . We shall say this secondly , that there is a eat and vast difference betwixt the returns prayer , and the delayes of the returns of it ; 〈…〉 d yet it were a bad inference to infer that God 〈…〉 th deny to give us the answer of our pray●●s , though he delay them a while , or to say 〈…〉 t we can have no answer at all , though we 〈…〉 nfesse that is the common place from which 〈…〉 ristians doth bring all their arguments to 〈…〉 ove that their prayers are not heard , even the ●lay of the answer and return to their prayers : 〈…〉 d this is clear from Rev. 6. 10 ▪ 11. Where the 〈…〉 ls of these that are crying to God for the re 〈…〉 ge of their blood upon the earth , their prayer heard , and yet withall they are desired to stay 〈…〉 ittle , untill their brethren ( that are to be slain ) 〈…〉 ould be fulfilled , and then their prayer shall be 〈…〉 filled and accomplished unto them . There is this thirdly , that we shall speak to ▪ 〈…〉 d it is this , That sometimes our prayers may 〈◊〉 both heard and answered , and yet we will 〈…〉 t believe that it is so , when we are waiting 〈◊〉 the distinct and solide apprehension of this 〈…〉 rcy : and we conceive that this is either oc 〈…〉 sioned through the greatnesse of affliction 〈…〉 on a Christian , and the continuance of his 〈…〉 oke , as it is evidently clear from Job . 9. 16 , 17. 〈…〉 here Job saith : If I had called , and he had an●●ered me ; yet would I not believe that he had 〈…〉 rkened unto my voice . And he gives this to the reason of it , For he breaketh me with a 〈…〉 pest , and multiplieth my wounds without ca●se ▪ 〈◊〉 this may be the reason of it likewise , Why ? 〈…〉 en our prayers are both heard and answered , 〈◊〉 believe not that it is so , and it is because of 〈…〉 e want of the exercise of waiting for 〈◊〉 answer , and that we are not much taken up 〈◊〉 expecting a return from God to our prayer● and therefore when our prayers are heard 〈◊〉 answered , we cannot believe that it is so . There is this fourth thing which wee sh 〈…〉 speak to , concerning the returns of prayer , th 〈…〉 the prayers and petitions of a Christian , ev 〈…〉 while he is under the exercise of misbelief , th 〈…〉 may be heard and taken off his hand , as it 〈◊〉 clear from Psal. 116. 11 , 12. I said in my ha 〈…〉 all men are liars : But there is a sweet and precious experience which followeth that , W 〈…〉 shall I render to the Lord for all his benefits 〈◊〉 wards me ? And this is clear from Jonah 2. 〈◊〉 compared with verse 7. where he saith , I 〈◊〉 cast out of thy sight ; and yet he saith in verse● When my soul fainted within me , I remembred 〈◊〉 Lord , and my prayer came in unto thee , unto th 〈…〉 holy Temple . Now , to give some answer to the quest 〈…〉 which we proposed , how one may know wh 〈…〉 ther or not his prayers be answered : First , 〈◊〉 Christian be enlarged , and enabled to go on 〈…〉 duty , though he do not receive a sensible ma● festation of the grant and acceptation of 〈◊〉 prayer , but ( in a manner ) he is denied of 〈◊〉 answer and return of it , yet if he do attain 〈◊〉 such a length , as to pray without ceasing , and 〈◊〉 have strength to accomplish this duty of pray 〈…〉 that is , ( no doubt ) a clear token and evid 〈…〉 that your prayers and supplications are h 〈…〉 by God , and in his own and appointed 〈◊〉 these prayers of yours shall be answered , 〈◊〉 this is clear in Psal. 138. 3. where David giv 〈…〉 this as a token and evidence that his pray 〈…〉 were heard and answered ; In the day wh 〈…〉 cryed , thou answeredst me : And what is his argument that he bringeth to prove this , that his prayer was answered ? It is , and strengthnedst me with strength in my soul. Certainly it is a bad sign , and an evil token that your prayers are not heard ; if because he denieth your suit and petiition for a time , ye leave off the exercise of the duty of prayer , and fai●t in the day of your adversity . There is a second thing by which you may know whether or not your prayers have met with a return and answer from God , and it is this : If your prayers be suitable unto his own word , and agreeable unto his holy and most divine will and pleasure , then you may be perswaded of this , that God hath heard your prayers , this is abundantly clear from , 1 John 5. 14. And this is the confidence that we have in him , that if we ask any thing according to his will he heareth us . Certainly it is difficult and exceeding hard , we confesse , for a Christian to exercise faith upon the sure word of prayer , abstracting from all other grounds : But if we would have our faith elevated and raised to so divine a pitch , we would believe this precious ●●uth , that what soever we ask according to his will , he ●eareth us , and that he will answer our supplications , therefore will ye wait patiently and faithfully upon God. There is this third thing whereby you may know whether or not your prayers be heard , ●●d it is , if ye have delight and spiritual joy in ●he exercise of this blessed duty of prayer , though ye have not the return and answer of your prayers , yet it is an evidence and token that your prayers are heard , and you shall shortly have an answer given to them ; and when ye lose your delight in duties which ye once attained to , then ye may be afraid thereat : There is somewhat of this hinted at , in Job 27. 9 , 10. where Job giveth this as a reason and ground that he will not hear the prayer & supplication of the hypocrites , because he delighteth not himself in the Almighty : Inferring this much , that if he would delight himself in God , then he would hear his prayer , and give him a return and answer to it . There is this fourth thing whereby you may know whether or not your prayers are heard and answered , and it is when your sadnesse and anxiety ( about that which you were asking from God in prayer ) is removed and takes away ; this is clear from , 1 Sam. 1. 18. when this is given as an evidence that Hanna w 〈…〉 heard in her prayer and supplication , beca 〈…〉 her countenance was no more sad : and certainly when our prayers have such a return , then 〈◊〉 may know distinctly that they are answered b 〈…〉 the Lord. And the fifth thing that we would propo 〈…〉 to you whereby ye may know whether or no 〈…〉 your prayers have met with a return and answer from God , if ye pray making use of Jesus Christ as a blessed Dayes-man to interpo 〈…〉 himself betwixt the Father and you ; then y 〈…〉 may be perswaded of this , that your pray 〈…〉 are heard ; this is clear , where it is twise 〈◊〉 pe●●ed , Joh. 14. 13 , 14. Whatsoever ye ask 〈…〉 my name , you shall receive it , believe it , 〈◊〉 can deny you nothing that you seek from him if you ask in faith . Now , that which thirdlie we shall speak upon the return of prayer , it is , to these things which doth obstruct the hearing of our prayers , why they are not answered by him , so that oftentimes when we pray to him , he shutteth out our prayers from him , and covereth himself with a cloud , so that our prayers cannot passe thorow : O but if that dutie and precious councell which Hezekiah gave unto Isaiah 37. 4. ( which trulie is worthie to be engraven on our hearts ) Lift up thy prayer , &c. which doth import that it was a weighty thing which would require much seriousnesse in going about it : I say , if that worthie counsell were obeyed , we should not have need to propose these obstructions , and to complain of Gods wayes . Now we shall speak to these obstructions which hinders us . First , hypocrisie which we have in the exer●ise of prayer : O but we pray much with our ●●dgement , when we pray not much with our ●ffections ! that is , our light will cry out , crucifie such a lust ; and our affection will again ●ry out , hold thy hand , it is a difficultie to have ●he spirit of a Christian brought such a length , 〈◊〉 to have his judgements and affections of like ●easure and extent : Job giveth this as a rea●on why God will not hear a hypocrites prayer , ●ob 27. 10. even because he is not constant ▪ there 〈◊〉 a woful disagreeance betwixt what we speak , ●●d what we think : We speaking many things ●ith our mouth , which our hearts sometimes 〈…〉 ness that we would not have God granting us 〈◊〉 a manner ) our affection is a protestation a 〈…〉 inst the return to many of our prayers : Our 〈…〉 ols are so fixed in our hearts , that we spare 〈…〉 gag the King of our lusts , thogh there be given out a commandement from the Lord to destroy all these ; and it may oftentimes speak , th● the bitterness of death is past out against us Seeing we do oftentimes spare them contrary to his blessed command . There is a second thing which obstructs th 〈…〉 exercise of prayer , and it is that wofull a 〈…〉 cursed end that we propose to our selves in going about this duty , this is clear in James 4. 3● You ask , and receive not , because ye ask am 〈…〉 that you may consume it upon your lusts . Oh! that wofull idolatry that Christians does intertain in the exercise of Prayer ! That glorious and inconceivable attribute of God , of bei 〈…〉 Alpha and Omega which we do sacrilegiously attribute to our selves in making our selves the beginning of our prayers and the end of the● also , it hinders much our return of prayer ; certainly these wofull ends that we speak of 〈◊〉 the beginning of our discourse ( and all along 〈…〉 it ) doth ( no doubt ) marvelously obstruct t 〈…〉 answers of our prayers . Now the last thing that we shall speak up 〈…〉 the return of Prayer , shall be to some advantages which a Christian may have from th 〈…〉 that his prayers are answered , and that he h 〈…〉 received a return from the Lord , believe m 〈…〉 there is more love in the answer of one pray 〈…〉 than Eternity could make a commentary up 〈…〉 O what love is in this , that he should condescend to hear our prayers ? That such a glorious and infinit Majesty should ( in a manner deign himself to bow down his ear to take 〈…〉 tice of these petty desires that we propose u 〈…〉 him ? And there are these five advantages th 〈…〉 a Christian may have from this . First , it is an excellent way to keep the grace of love in exercise , this is clear in Psal. 116. 1. I love the Lord , because he hath heard the voice of my supplications . O but love in some hath eminently taken fire when they have reflected upon this , that their prayers are heard . There is this second Advantage that a Christian hath , It is an excellent motive and perswasion to make us constant and frequent in the exercise of prayer , this is clear in Psal. 116. 2. where hee reflecteth upon the hearing of his voice , therefore will I call upon him as long as I live . I am perswaded of this , that our little exercise in prayer , doth much proceed from this , that we wait not for a return of prayer , and therefore oftentimes it is so that we do not receive a return . Believe me , there is more ●oy and Divine satisfaction to be found in the solide and spiritual convictions of this that our prayers are heard , than we will have in the exercise of many prayers that we pray . There is a third Advantage that a Christian hath from the return and answer of his prayers , it is an evident token from the Lord that ●is prayer is accepted by him , when a Christian can read his reconciliation by the gracious returns of his prayer , and that he is in a gracious ●st●te and condition , and , O! is not that a great Advantage ? We confesse God may hear the prayers of the wicked for mercies that are common , but the hearing of a real Christians prayer both in mercies common and speciall , proveth that his person is accepted by God , For 〈…〉 e must be accepted of him through Jesus Christ , before that he can have pleasure in our 〈…〉 crifice , and is not this a precious Advantage to read your Adoption upon the returns and answers of your prayers from God ? May not t 〈…〉 Christian say when he meets with such a retu 〈…〉 and answer of his prayer , Now I am perswad 〈…〉 that I am begotten unto a lively hope , because 〈◊〉 hath heard the voice of my supplication ▪ I● manner , it is a character wherein you may 〈◊〉 your interest and infeftment in that precio 〈…〉 and most blessed inheritance that is above . 〈◊〉 if there were no more to provoke you to w 〈…〉 for the return and answer of your prayers , n 〈…〉 this , it may be sufficient to u●ty many of the 〈…〉 debates and disputings that you have abo 〈…〉 your interest in Jesus Christ ! And O may 〈◊〉 this argument provoke you to love him . There is a fourth Advantage that comes 〈◊〉 the Christian from the consideration of the return and answers of prayer , It is a compendio 〈…〉 way to make us desist from the committing 〈◊〉 iniquity : Hence is that word in Psal. 6. 〈◊〉 Whereupon the consideration of the heari 〈…〉 of his prayer , he breaketh forth in that saying Depart from me all ye workers of iniquity ; for 〈◊〉 Lord hath heard the voice of my weeping . I● manner , speaking so much , that he would ha 〈…〉 nothing to do with such ones as they were . Lastly , the return and answer of prayer , i 〈…〉 an excellent way to keep our Faith in exercis 〈…〉 it is a sweet experience of the love of God , up on which we may build our hope in our darke●● night , even to call to mind these things that 〈◊〉 hath given to us in former dayes , certainly Holy and Divine reflection upon these thing might perswade us that he will not shut up 〈◊〉 tender and loving mercies , into an everlasti 〈…〉 for getfulnesse . Now to close up our discours upon this noble duty and grace of prayer , we shall desire this one thing of you , Who is begotten unto a lively and precious hope . That you may be more in that noble execise : I may say , that there is no sin which a Christian shall be more deeply convinced of in the day when his feet shal be standing upon the utmost line of time , as this sin of the neglect of the duty of prayer : And we confesse God may reprove many . That they bind heavy burdens on mens shoulders that are grievous to be born , and doth not so much themselves , as 〈…〉 uch them with one of their fingers . But however , seriously enlarge your hearts unto this blessed exercise , for believe me , it is the way ( if so we may speak ) to bring down Heaven upon Earth : But alas , I am afraid that this duty of prayer is not much now in practice amongst many of us in these dayes : Is not prayer that noble duty almost laid by in this evil and perverse generation as a thing unsavo 〈…〉 y ? Oh that ye had now a Divine anticipation of that glorious enjoyment of him , which you shall have throughout all the ages of Eternity if you be serious in this exercise ! Oh , may we not walk mournfully many daies in the bitterness of our souls , because we are not more in the exercise of secret prayer ? Oh! whither is our devotion gone in these daies ? Oh! whither is it gone ? I am afraid , that if these that have lived before in ancient dayes , were now alive , doubtlesse they would be ignorant of us , and they would not acknowledge us for Christians . I would say this for these who never seriously practised this duty as yet , of which number there are many . O but prayer be another thing then the most part of you conceives it to be ; I think it is not only mysterious in its na ture , to conceive how the spirit of man can converse with him that is the Father of Spirits , how there should interveen a communion and fellowship betwixt such two ? It is a mystery and riddle surely which we cannot easily unfold : But withal , This is a lamentation , and shall be for a lamentation , that the exercise and practice of prayer is grown as mysterious , as t 〈…〉 nature of it . O but there are many of you , that supposes ye are praying aright , & therefore you think all is well . Who shall be cut off as those that never prayed . I conceive if we believed all that is spoken upon this exercise of prayer , what Divine properties are requisit to a Christian that would seriously go about the exercise of that precious duty , we might cry forth , This is a ha●● saying , who can hear it ? And certainly it is altogether impossible for us , though it be not impossible for God to inlarge our hearts to pursue it , For with him nothing is impossible Oh! that if once ye might be perswaded to se● about the exercise of this precious and mo 〈…〉 excellent duty of prayer , which will be to yo● eternal advantage , and soul everlasting co●cernment ! I am afraid ( O Christians ) that one from heaven ( who hath entered into those everlasting and blessed possessions of that excellent and blessed estate of life ) would co 〈…〉 down to earth ( if so with reverence we may speak ) and preach upon this Text of ours , Pray without ceasing , and speak of these precious and unspeakable advantages which doth accompa●● the man that is much in the exercise of prayer there are many of us , I fear would scarcely b 〈…〉 enclined to hear such an exhortation . And more nor this , if one from the dead would ●rise , and come from the pit unto this City , and preach upon this Text unto you , pray without ceasing , having the chains of everlasting wrath hanging about his neck , and preach upon these sad and unspeakable disadvantages which are to be found in the neglect of this blessed exercise of the duty of prayer , and should desire you to flee from that wrath that is to come . Oh! would there not be many of you ( I am afraid ) who would stop your ears , and would not listen unto the voice and language of such an exhortation ? Ah! whether are many of us going ? whether are we going ? certainly the apprehensions and thoughts of everlasting separation from the presence of the Lord is not much engraven and deeply imprinted upon the spirits of the hypocritical Christians of this generation ! We are not afraid of that wrath and eternal destruction which is approaching unto us . But to you that are heirs of the promise , who are heirs of the grace of Life , and who are begotten again unto a lively hope , I would say this to you , Pray without ceasing . And once you shall 〈…〉 ng without all ceasing , and without all interruption : And to these that prayes not , the day is coming when they shall howl in that bottomlesse pit amongst those everlasting flames of fire and brimstone ! when they shall be 〈…〉 rayed in the Morter of the wrath of God by ●he Pestel of his severe Justice , when his Omni●otency shall uphold you , and his Justice shall ●mite you eternally ! Oh , it were many of your advantages that you were ( indeed ) Beasts without immortal souls . For to have soul doth capacitat you for an eternal being , a● for an eternal punishment . SERMON V. Prov. 4. 23. Keep thy heart with all di 〈…〉 gence , for out of it are the issues of li 〈…〉 WE conceive if there were a windo 〈…〉 opened in each one of our bosome through which each one of us th● are here , might behold one anothers hearts , 〈◊〉 would become monsters and wonders one of to another , and to our selves likewise , and mig 〈…〉 cry out , O! where is the God of judgement , t 〈…〉 takes not vengeance on such deceitfull hearts ? our hearts were turned out of us ( so to speak and if we saw the inside of our hearts , we wo 〈…〉 wonder at his patience . I think such is the d 〈…〉 perate deceitfulnesse of our hearts , that is 〈…〉 the Saints since Adams dayes , and shall be the end of the world , had but one heart guide , I think they would misguide it : I wo 〈…〉 only say this to Believers , that if your hea 〈…〉 were left one hour to your selves to keep , y 〈…〉 would commit more iniquity , than ye can i 〈…〉 gine or dream of . There is only these f 〈…〉 things that I would speak to before I come the words ; and I would request you to 〈◊〉 notice of them . And first , there is many os 〈…〉 that hath two hearts in our bosome , for so 〈…〉 an one is the hypocrite , James . 1. 8. A dou 〈…〉 minded man is unstable in all his wayes , th 〈…〉 a man that hath two hearts , a part of 〈◊〉 heart goeth to God , and a part of his heart go 〈…〉 h to the devil : And I think , if we were all 〈…〉 ell searched , it is to be feared that many 〈◊〉 us would be found two hearted men . 〈…〉 condly , that although ye would give Christ 〈…〉 l your members , yet if you would not give 〈…〉 m your hearts , it should be nothing thought 〈◊〉 ; if you would give him your eye , so that 〈◊〉 should not look to your idols pleasantly , or yet look with delight upon any cursed or 〈…〉 ful object ; and if you would give him your 〈…〉 rs , so that you could nor would not hearken 〈◊〉 the voice of any of your temptations , but be deaf as an adder unto them ; and if you would 〈…〉 ve him your tongue , so that you should not 〈…〉 eak any thing dishonourable to him ; and if 〈…〉 u would give him your feet , so that you 〈…〉 ould not walk in any way , but in an appro 〈…〉 path of godliness : Now , I say , although you 〈…〉 uld give him all these members of your bo 〈…〉 , yet if ye give him not your hearts , it is all no purpose , Prov. 32. 26. My son , give me 〈◊〉 heart , &c. Thirdly , there is many which 〈…〉 veth their hearts to their idols , and their 〈…〉 gues to Christ , but in one day they shall be and to be but deceivers . Lastly , it is a noble 〈…〉 ing for a Christian to be taken up in the keep 〈…〉 g of his heart : I may say this of the heart , 〈…〉 ich the Apostle James said of the tongue , It an-unruly evil full of deadly poyson , Jam. 3. 8. 〈…〉 e heart is taken up with whoring from God , 〈…〉 d with contriving the way how to satisfie its 〈…〉 t s , and continually forsaking the living God. 〈…〉 r hearts are doing nothing in all our life 〈…〉 e ( many of us ) but prophaning his holy 〈…〉 me , and blaspheming the God of Jacob. Now to come to the words , there is fou● things therein . First , the duty imposed upo 〈…〉 a Christian , and that is to keep his heart . S●condly , that the heart of man hath many see●ers , which is imported in that word , ke 〈…〉 Thirdly , you have the qualification and w 〈…〉 how a Christian should keep his heart , whi 〈…〉 are rendered in these words , with all diligen 〈…〉 or as the words may be rendered , with all ke 〈…〉 ing . And lastly , the reasons why you sho 〈…〉 do so , for out of it are the issues of life , fo 〈…〉 you do so , you shall have life , but if not , fro 〈…〉 thence is the issues of death . Now from 〈◊〉 first thing in the words , ye would consid 〈…〉 these two things . First , that it is a duty encumbent to ev 〈…〉 Christian to keep his heart ; this is clear , 〈◊〉 only from our Text , but likewise in Deut. 4. 〈◊〉 ▪ Only take heed to thy self , and keep thy soul dil 〈…〉 gently , &c. Prov. 23. 19. Guide thy heart in 〈…〉 way : Which is , study to keep it diligently the way of godlinesse ; and it is clear likewi 〈…〉 that a Christian ought to keep his heart fr 〈…〉 the great advantages that are holden out Scripture for so doing ; only take that plac 〈…〉 Prov. 16. 32. Better is he that ruleth his spi 〈…〉 then he that taketh a city . The second thing that I would say , is , 〈◊〉 point out the woful disadvantages that w 〈…〉 upon him that rules not his own heart , 〈◊〉 gives it leave to rove here and there , Prov. 〈◊〉 28. He that hath not rule over his own spirit , like a city that is broken down , and without w 〈…〉 And there is these two disadvantages that w 〈…〉 upon not keeping of the heart . First , T 〈…〉 is no tentations that assaults a heart that is 〈◊〉 〈…〉 pt , but they become victorious ; spiritual 〈…〉 rength hath forsaken them that keeps not 〈…〉 eir hearts . Secondly , There is no exercise 〈…〉 r duty a Christian is imployed in which 〈…〉 eps 〈…〉 ot his heart , but he is like a ruinous city which 〈…〉 th no walls , and in which there is no order . Now , the next thing that I would speak to , 〈◊〉 to show what it imports to keep the heart , 〈…〉 d what are the directions and wayes which Christian ought to have before him in the ex●●cise and duty of keeping his heart . And first , it imports this , that a Christian 〈…〉 ould observe the motions of his heart , and 〈…〉 ould not let his heart nor thoughts go astray , 〈…〉 t should have a register of all their motions , 〈◊〉 is clear in Luke 21. 34. And take heed to your 〈…〉 ves , lest at any time your hearts be overcharg 〈…〉 with surfeiting and drunkenness , and cares of 〈…〉 is life , and so that day come upon you unawares . The second thing which keeping of the heart 〈…〉 cludes , is , You must keep all the things that 〈…〉 rtains to your hearts ; and there is these five 〈…〉 ings which ye must keep . First , your 〈…〉 oughts , you must keep your thoughts so 〈…〉 tly , that you must not give them any sin 〈…〉 llatitude in the least manner . Secondly , a 〈…〉 ristian he must keep his eyes , which are the 〈…〉 ndows through which much wickedness is 〈…〉 veyed to the soul , Prov. 23. 26. My son 〈…〉 e me thy heart , &c. Prov. 4. 25. Let thine 〈…〉 s look right on , and let thine eye lids look 〈…〉 ight before thee : As if Solomon had said , It but foolishnesse to keep your hearts , if ye 〈…〉 p not your eyes . Thirdly , ye must 〈…〉 p your tongues , that they speak no 〈◊〉 of the wayes of godlinesse , for so is the words following the Text. Put away fr 〈…〉 thee a froward mouth , and perverse lips 〈◊〉 far from thee , which is , Order thy tong 〈…〉 Fourthly , you must keep your seet , that y 〈…〉 walk not in the pathes of wickedness , if on 〈…〉 you give a latitude to your feet to go in the 〈◊〉 to hell , it shall be but in vain to keep yo 〈…〉 hearts , therefore keep your feet from runni 〈…〉 to the murther of your own souls . Las 〈…〉 you must keep your Ears , ye should deli 〈…〉 to speak good of Godlinesse , and ye sho 〈…〉 also delight to hear good spoken of it : y 〈…〉 should not be amongst these that savour of 〈◊〉 thing but of sin . But ye should be amongst 〈◊〉 that savour of good , therefore as ye would 〈◊〉 be accessory to the murther of your own so 〈…〉 and as ye would not have the blood of 〈◊〉 lying upon your heads , ye must needs keep 〈…〉 these parts that belongs to the keeping your heart aright . The third thing which the keeping of y 〈…〉 hearts includes , is to eshew all unclean th 〈…〉 that may defile your hearts : Prov. 5. 8. 〈◊〉 move thy way far from her , and come not nigh● door of hir house . When you see any evil 〈◊〉 approaching , you must depart from it , 〈◊〉 eshew it ; Deut. 12. 30. Take heed to thy self 〈…〉 thou be not snared ; there is many snares 〈◊〉 may be accessory to destruction , and the 〈…〉 this that Moses marks as a chief evil , and 〈◊〉 wise oftentimes forbids in this book to 〈◊〉 false weights and ballances , Lev. 19. 36. 〈◊〉 25. 15. They are not sinfull of themselves , because they are an appearance of evil , should eshew them , therefore he forbids 〈◊〉 And the Apostle bids us likewise abstain f 〈…〉 appearance of evil , 1 Thess. 5. 22. The fourth thing which keeping of the heart 〈…〉 cludes , is to put restraints on your hearts 〈…〉 t so ye may not commit iniquity , ye ought 〈…〉 st to lay the bond of Christs love upon your 〈…〉 lves , ye should likewise lay the bond of judge 〈…〉 ent upon your selves , knowing that once God 〈…〉 all call you to a reckoning for all your wick 〈…〉 dness , which now most wickedly you commit : 〈…〉 d ye ought to lay the bonds of Gods Omnisci 〈…〉 cy upon your selves , to know and consider 〈…〉 t all things are known to him , and that he 〈…〉 eth all things , and ye ought likewise to con 〈…〉 der how grievous and how displeasant a thing 〈◊〉 is to the Majesty of God , that man , who is 〈…〉 e workmanship of his hand , shall rise up ●●inst him : We may say that of our selves which 〈◊〉 in Lament . 3. 22. It is of the Lords mercies 〈…〉 at we are not consumed , because his compassions 〈…〉 il not , they are fresh every morning , &c. All 〈…〉 ese things a Christian ought to lay to heart , 〈…〉 d seriously to consider them . The fifth thing which keeping of the heart 〈…〉 cludes , a Christian ought not to slight the op 〈…〉 ortunities given unto him for the strength 〈…〉 ng of his Grace for they which slight op 〈…〉 rtunities keeps not their hearts . The last thing which it imports , is , that 〈◊〉 〈…〉 hristian would be much in the diligent exer●●se of duties , that the heart may be kept and 〈…〉 lden in a noble frame , and there is two ex 〈…〉 ises which a Christian ought to be diligent 〈◊〉 First , the exercise of prayer . Secondly , 〈…〉 he exercise of watching . There is a five-sold 〈…〉 me which a Christian should be in , which 〈…〉 ould rightly keep his heart : First , in a frame of praying ; that he should not be slack 〈◊〉 cold-rise to go about duties , the comm● thereof is holden o●t in that Word , watch a● pray , and also in that word , pray without 〈◊〉 sing . The second frame should be a believ●●● frame , and it is to be feared that there are 〈◊〉 many such here , but that there are many w 〈…〉 ing in such a way and frame , which alas ( I 〈◊〉 will lead them in the way to hell ! If we w 〈…〉 sincere , we would hold Christ fast , and wo 〈…〉 not let him go , and if our hearts were in right frame , we would avoid any thing th 〈…〉 might make him to depart from us , but al 〈…〉 we have many clear evidences ( now dayes ) that we care not for Christ , we care● whether we have his presence or want it , 〈◊〉 want of his presence is as lightsome and pl 〈…〉 sant to us , and as well taken with by many , ( 〈◊〉 will not say all ) as the enjoying of his presen 〈…〉 and this is a sure evidence of grosse proph 〈…〉 nesse , ignorance , and enstrangement from G 〈…〉 If there were no more to prove it but this , y 〈…〉 stoutnesse of heart to meddle with sin , pr 〈…〉 that you are unsound Christians : We would sire you by all the torments of hell , and by the terrors of that everlasting lake which b 〈…〉 neth with fire and brimstone for ever and e 〈…〉 by all the joyes of Heaven , of that higher ho● that ye would carrie a circumspect walk be 〈…〉 God. The third frame that we would d 〈…〉 you to walk in , is in a tender frame ; and if so 〈…〉 were walking , ye would be loath to com 〈…〉 sin wilfully , and wo shall be to them eter 〈…〉 which do so ! we will not ( many of us ) 〈◊〉 lieve this , although Angels would preach 〈…〉 unto us , for our hearts are hard like an A 〈…〉 〈…〉 nt stone : I would only say this to you , this ●ook , this glorious Book is sealed with seven ●eals , and our hearts are sealed with 14. seals . 〈◊〉 wo be to those hard hearts that many of us ●●ve , we will never know untill they run us ●●ernally into the bottomlesse pit ! The fourth ●ame that a Christian should walk in , is in a ●●ving frame , you ought to have your hearts ●rning within you with love towards that ●orious , infinite , and mysterious object , Je●●s Christ. We shall never be able to compre●●●d , nor recompence that love which he hath 〈◊〉 us ; for the furthest we can go , is to be sick ●f love for him . But O! he died with love for 〈◊〉 , he had so great love to us , that he laid ●●wn his life for us . The fifth frame that a ●hristian should walk in , is a fearing frame , to ●●alk under the fear of the hazard that you are 〈◊〉 if you be left to your selves , and to your ●wn strength , I may say , cursed be the per 〈…〉 n that never keeped his heart in none of ●ese five things that we have spoken of . Now , the third thing that we would speak from the words , is , to know the times when Christian should especially keep his heart , ●d there is six times when ( I conceive ) he ●●ould watch over his heart carefully and keep First after he hath met with some enjoy 〈…〉 t , then he should keep his heart , and not 〈◊〉 it go wrong . The second time is in the ●e of desertion , for that time is a wandering ●e from the living God. Thirdly , a Christi 〈…〉 should keep his heart when he perceives his 〈…〉 ptations to be very subtile . And the fourth 〈…〉 e is to keep your hearts diligent in duties ; 〈◊〉 when you are negligent in duties , then the Devil is busie to get your hearts . The fif 〈…〉 time is under a secure frame , then you shou 〈…〉 keep your heares mightily . And the last ti 〈…〉 when temptations are like to grow very stro 〈…〉 you should then at that time keep your he 〈…〉 with a strong guard . Now , as for the first ti 〈…〉 to wit , to keep it under enjoyments , we sho 〈…〉 then study to keep our hearts , for then , and 〈◊〉 that time the Devil condescends to ●andle 〈◊〉 upon his knees ( if so we may speak ) and 〈◊〉 this we would give you some considerations . The first Consideration is , the heart of 〈◊〉 is never prouder and proner to commit iniq 〈…〉 ty , then after enjoyments of God , he is 〈◊〉 more prone to security than after enjoyme 〈…〉 when was it that the spouse sleeped ? But w 〈…〉 she was full of joy , Song . 5. 3. I have put of 〈◊〉 coat , how shall I put it on again ? &c. W 〈…〉 was it that the Disciples ●aved ? but when th 〈…〉 were on the Mount , when they said , L 〈…〉 make three Tabernacles , Matth. 17. 4. 〈◊〉 when was it that John committed Idolatr● was it not when he saw these excellent vi 〈…〉 of Heaven . The second Consideration is , that the st 〈…〉 which is given by the Devil after enjoyme 〈…〉 it is a very sad stroak , and hath caused many 〈◊〉 say , who can stand before the children of A 〈…〉 And to to draw that conclusion , I shall once 〈◊〉 by the hand of some of mine enemies . The third Consideration is this , if a Chri 〈…〉 imbrace a temptation after enjoyments , it 〈◊〉 be very hard for him to shake it off . The fourth Consideration is , that the braceing of a temptation after enjoyments is a sin very hardly to be repented for , it oft him many tears for repenting of it ; for it 〈◊〉 a hardning thing which will harden his heart ●ightily under all sorts of sins which we can ●ommit . Fifthly , Consider this , that the imbracing of temptation after enjoyments , it is very dis●leasing to Christ , when ye imbrace an idol , and refers it before an absent Christ , O that is a ●ost dangerous sin ! But when you imbrace an ●ol after enjoyments , that is a damnable sin , 〈◊〉 ye prefer it to a present Christ , O that is a 〈…〉 atful sin ! Now the second time when ye should keep ●our hearts , is when ye are going about the ●xercise of duties , and especially in the duty of ●rayer , and ye should keep it in four or five ●espects . First , in going about duties , and ●amely in prayer , ye are letting in vain thoughts ●f your hearts be not well keeped . Secondly , the ●eart of a Christian is most ready to fall in the ●n of formality , and therefore if ye keep not ●our hearts well in duties , you cannot be but 〈…〉 rmall in the performance of them . Thirdly , ●ur hearts many times have too low thoughts ●nd uptakings of the incomprehensible Majesty ●f God , the damnable ignorance which is a●ongst people , makes them get so little advan 〈…〉 ge in prayer , do you not speak to him as to ●ne of your fellow-companions ? Where is the ●xercise of fear , and of trembling , which Chri 〈…〉 ians in old times used to have ? as Moses when ●e appeared and came before God. Fourthly , ●ur hearts are prone to misbelief , and ready alwayes to misbelieve God and his promises , ●astly , Except ye keep your hearts , it is im●ossible for you to take alongst with you your necessity ; if one were standing by and hear● your prayers , they would say that you are 〈◊〉 in earnest with God , for you seek such thing from a principle of light , and not from nece●sity . Now I would pose you with this , whether ever you have been observant in any 〈◊〉 these duties or not . There are many who 〈…〉 prayers makes them to have more dista 〈…〉 with God , therefore I would request you 〈◊〉 look to this , that ye be serious in prayer , 〈◊〉 to know whether or not this be your frame for there is some that will come from praye● with far moe bonds on them than when the● began ; and what is the reason of that ? b 〈…〉 want of fervency : it is a great mystery of 〈◊〉 love that he sends not fire from heaven to b 〈…〉 our sacrifice , and consume our selves likewise for what is many of our prayers , but as it w 〈…〉 the cutting off of a dogs neck , which is an ab 〈…〉 nation to the Lord. The third time when a Christian should e●pecially keep his heart , is under desertion ; 〈◊〉 I shall give you three reasons why he shou 〈…〉 watch well at that time . First , The devil 〈◊〉 busiest to seek our hearts under desertio 〈…〉 Secondly , The imbracing of an idol under d 〈…〉 sertion ; it is for that why God lengthneth o 〈…〉 the time of our lying under desertion so lo 〈…〉 because we go to the bed of love with an id 〈…〉 when Christ is away . Thirdly , Because a Chr●stian hath least strength then , he loseth bo 〈…〉 much of his faith and of his love : Maketh 〈◊〉 you then to look on the world as tastelesse the white of an egge ; ye must take that 〈◊〉 dispensation of Christs love , that he makes 〈◊〉 things tastelesse to you under desertion : Th 〈…〉 is a noble dispensation , for by it he imposes a necessity upon you to keep your hearts till he return unto you again . The fourth time when a Christian should keep his heart , is , In a secure frame : I think there are some sleeping in a sleep of conscience , which will never awake untill the screighings of the damned in hell awake them . I shall propose two considerations to keep your hearts in security . First , Because when ye are secure , ye have then least strength ; and is there any amongst you that dare say but the devil then assaults you most bitterly ? and when your heart is lying in security , it speaks that ye are in a carnal frame . Secondly , If ye keep not your hearts when ye are secure , then ye may bid faith , love and joy farewell untill some other time , as ye may see in the practice of Foelix , Go away , and I will hear thee at another time , Acts 24. 25. I would not desire a more sad case to an enemy then not to keep his heart when ●he is under security , for he may bid the graces of the spirit farewel untill another time . The last time when a Christian ought especially to keep his heart , is , when strong and subtile temptations appear plausible , honest-like ●nd beautiful , then ye must be upon your watch . O doth not temptations winne in upon your hearts before ever ye be aware ; and this speaks much security and unwatchfulnesse : I would ●ay it is hard ; yea , very hard to a Christian who ●s not watchfull to take up the wayes of the ●evil , whose wayes are more subtile than the way of an Eagle in the air , or the way of a Serpent ●pon , a rock , or the way of a Ship upon the sea . Who can comprehend his wayes ? he tempts us alwayes , both upon our right hand , and upo● our left hand , both behind and before , bot● awaking and sleeping ; we are never free of hi● deceitful and unsearchable crafts . I would sa● this unto you , he is happy that fears alwaye● and hearkens to Christs voice of direction in 〈◊〉 word , depending upon him for strength , b 〈…〉 many listneth more to the voice of temptation nor to Christs blessed voice . Now , the next thing which I would spea 〈…〉 to , is , to propose some considerations to pre 〈…〉 you to keep your hearts ; and , O that ye woul● consider of them , and lay them to heart . The first consideration is this , I think many of us may be afraid that the devil dwels and keeps possession in many of our hearts , an● alace ! He is like to be a possessor of some 〈◊〉 them perpetually . I will give you five evidences of one ( that by all appearance ) the devil hath his heart . And , now I charge yo 〈…〉 ( O Atheists ! ) in the Name of our Lord and Saviour precious Christ , that ye would exami 〈…〉 your selves by them . First , Was never one 〈◊〉 you convinced to cry out that word , Psal. 25 11. For thy Names sake , O Lord , pardon mine iniquity for it is great : I say to such persons th 〈…〉 was never convinced to cry out this , and we 〈…〉 never convinced of the hard difficultie to w 〈…〉 to the right keeping of your hearts , by all appearance the devil hath-your hearts in keeping for these whose hearts are in the hands of th 〈…〉 devil , they are never sensible of their lost esta 〈…〉 Secondly , These who never wan to make us 〈…〉 of Christ , that is a token that the devil hath their hearts in keeping : There is many of 〈◊〉 who is convinced of the vanity of our ido 〈…〉 but yet , alace , many of us drowneth our convictions with the sin of tippling , and buries them in the sepulchre of drunkennesse ; but believe it , if ye go on so and continue therein , God will plead with you for the samin . The third evidence , one that hath a silent , hardned and deceiving conscience , and whose conscience is silent : By all appearance the devil hath that persons heart in his hand , for the devil intiseth many to sin with greedinesse , and will make their conscience not to reprove them , so that they delight in no better , for he hath taken away the tongue of their conscience , so that it cannot speak : But believe it , the day is coming when your conscience shall be the greatest foe and enemy that ye can or shall have : and believe it , there are many of you here who hath your hearts so hardened , as those that are mentioned , Ephes. 4. 17 , 18. Who walk in the vanity of their own mind , having the understanding darkned , being alienated from the life of God , through the ignorance that is in them , because of the blindnesse of their hearts . Your conscience when it is cauterized , it will not speak to you , although ye would commit that damnable sin against the holy Ghost : And yee think your selves well enough when it doth not reprove you : But alace , yee sleep with a false witnesse in your bósome , it hath many alluring delusions , but one day the words of it will be as sharp as swords ; it will cry , Peace , peace , when behold sudden destruction : It will make you sleep sound for all the danger that is hanging above you . You walk ( many of you ) adding drunkennesse to thirst . O atheists ! What will ye do when that day shall come upon you , when these two books shall be opened ? First , the book of your wanderings and backslidings , in which a hudge innumerable troup of sins are written ; and secondly , the book of your consciences , and there shall be nothing read out of that first book , but thy conscience shall confirm it with Amen . The second consideration is , that if ye were to live eighty years , and though ye would weep and mourn fourty of these years perpetually , if it could be possible , and pray other fourty of these years , yet all that would be for nought , if ye will not give him your hearts : Believe me , if ye give not him your hearts , that sentence shall be pronounced upon you , Depart : Oh! will ye not give him your hearts who ought to have them , both by Creation and Redemption . The third consideration is , did ye ever finde any difficulty to believe , or to pray , or to love God ? Ye may be perswaded of it , that ye are sleeping under a dangerous delusion , that ye think ye are going , and shall go to heaven , when ye shall be thrust down to hell . I would say this , There hath been much joy amongst the ●evil and his angels , for the success which he ●ath had in Glasgow : he hath purchased many 〈…〉 rpers to himself , to sing that cursed song , 〈◊〉 〈◊〉 not far from victory : I think we may tu 〈…〉 〈…〉 at word in another way , which Christ said to his Disciples , There is one of you twelve th 〈…〉 shall betray me : I think he may say other wise of us , eleven of each twelve that are here wil 〈…〉 betray me . O! it is sad , that the Son of God even precious Christ , should have so many betrayers amongst us . O therefore give Christ your hearts ; Did ye never read that of Mat. ●5 . 〈◊〉 , there was five wise virgins , and five foolish , and if there be of Professors that shall be rejected ; alace , what shall come of you that never knew him ? And if the righteous scarcely be saved , O what shall the ungodly , and sinners do ? The fourth consideration is , I would propose these three things unto you : First , What is the cause ( O atheists ) that ye cannot endure hypocrisie , why ye cannot look upon Christians ? The cause is , You hate not onely the Image and Picture of Christ , but the very substance of Christ : Why hate ye not the rest of sins as well as hypocrisie ? It is because the rest of sins looks rather like the devil , and therefore ye love them , but hypocrites seem to have something of God in them , therefore ye hate them . Secondly , ( O atheists ) do ye believe that there is a heaven and a hell , and an eternity of pain , and a day of judgment ? If ye believed those things , yee would not be so prophane . Thirdly , Did yee ever finde any delight in praising and commending of him ? Your hearts saith , no , and your practice saith , no , O wo , wo to you eternally ! The fifth consideration is , the day is approaching , when the least iniquity shall be preached in the hearing of angels and men that ever ye committed , there shall not a jo● of sin be passed by , and of all sinners , the hypocrites shall have the saddest countenance , because they shall be disappointed of a joyful end , and lose the opinion of the Saints which will make them to look with a sad countenance , in that day : A hypocrite will be more moved for the lose of the approbation of the Saints , then for the lose of divine approbation . O! know and consider these three things , First , Know that all your iniquities shall be read in the hearing of angels and men : The very thoughts which you have had at midnight shall be known : What will be your thoughts then ( O atheists ) in that day ? Secondly , Know that hypocrisie may win easily through the world under the name of grace ; but in that day there shall be a clear distinction made . It is hard to rid marches betwixt hypocrisie and grace , but God shall take your visorn off your face , and let you be known , and ye shall get the name which ye deserve , O hypocrites ! Thirdly know , That wo shall be to such which shall not be found in Christ at that day ; O will you take him and give him your hearts : I take all the Angels in heaven , and all the Saints about the throne of God to witnesse ; yea , I take the very stones of these walls , and the timber of this house , and this book in my hand to witnesse against you that ye were invited to give your hearts to Christ. The last consideration is , he that will not give his heart to Christ , believe it , These four things are coming upon him : First , He shall be no more intreated to keep his heart , neither shall he be intreated to give his heart to Christ any more , for the devil shall have it . Secondly , O Atheists ! These four things shall overcome you . First , Sin it shall have dominion over you , you once delighted mightily in sin , but alas , it shall be a heavy burden to you in that day . Secondly , The wrath of God shall overcome you , O that shall be a mighty Prince ! Thirdly , The devil : And lastly , The lusts of your own hearts , all these shall tread you in the myre . Thirdly , There is this which is coming upon you ( O atheists ) there shall be a sentence of eternal excommunication pronounced against you which would not give your hearts to Christ : These blessed and gracious lips that alwayes did delight in speaking good to lost sinners , shall then pronounce that sad and woful sentence against you , Depart from me ye cursed , I know you not ! The last thing which is approaching unto you is , the day is coming when you shall be sent away to that prison , out of which there is no redemption , ye shall be a number of miserable comforters one to another in that day : ye shall not have a grain weight of comfort for all the joy and pleasure which many of you hath had in a world : you shall be Physicians of no value , and gnash your tongues for pain ! We would say this to you , O ●et the torments of hell , or let the joyes of Heaven perswade you to give him your hearts , let the one constrain you , o● let the other terrifie you to this noble duty of giving him your hearts , and if ye give him not your hearts , ye shall curse the day that ever you were born , or that ever there was a Prophet amongst you . And ye shall lament that ever ye heard tell of Christ if you make not use of him : Now I would only read the Text over again , Keep thy heart with all diligence , for out of it are the issues of life . But if you do not keep it with all diligence , out of it shall be the issues of death , ye shall get eternal torments for your reward ! Now to him who can perswade you to give your hearts in keeping to him , and who can anoint your eyes with eye-salve to see your lost estate , to His blessed Name we desire to give praise . SERMON VI. Prov. 4. 23. Keep thy heart with all diligence , for out of it are the issues of life . THere are two great Books which a Christian ought mainly to study , there is God , and his own heart : and he would study to know the unspeakable goodness of the one , and the desperat wickedness of the other : And we may say , the first time that a Christian turns over the first page of his heart , and looks upon that desperat wickedness which is therein , he might be constrained to cry out , Wo is me , I am undone . Yea , there is as much wickedness in every ones heart who is here , as might be a quarrel to destroy a whole world , if God would contend with us in his just judgement ! I think Christians can never trust their hears too little , & they can never trust God to much . And have we not received many proofs of both these ? I may say as Jeremiah said , The heart is deceitfull above all things , and desperately wicked , who can know it ? O but a sight of the evil temper of our hearts , and a sight of the goodness of God , would make many of us renounce our self-righteousness and our spiritual pride , and admire his transcendant righteousness . I think a Christian ought to be as these four beasts which is mentioned in Rev. 4. 6 , 7 , 8. where the four beasts that are spoken of there , may relate to the Ministers of the Gospel , and may also be taken for every real Christian : First , We should be full of eyes before to wait on Christ and depend upon him as an hand-maid upon her Mistress , and not to reflect upon these things that are behind , as to rest upon them , according to that word of the Apostle , I presse hard toward the mark , forgetting the things that are behind , &c. Secondly , A Christian should look to those things that are behind ; to guard against enemies , and to be much in searching his former wayes , to see how much of them hath been given to God , and how much of them hath been given to the Devil . Thirdly , Christians should be full of eyes within to examine themselves and to see their own corruptions . There are many who have eyes without to take notice of other peoples carriage , but they have no eyes to look within to themselves : O would to God that there were fewer markers and observers of other peoples carriage , and moe of the examiners and lookers to themselves , Purifying our selves , even as he is pure . Fourthly , We should be as a Lion in our walk , to point out our boldness against the devil and his temptations . Fifthly , We should be like a Calf , or an Oxe , to point out our laboriousness . Sixthly , We should be like the face of men , to point out our understanding and knowledge . Lastly , We should be like a flying Eagle , to point out our heavenly mindednesse , all our conversation should be directed by the Law of God , all our thoughts and all our actions , and all our words should be conformable to his mind , and as the Eagle hath wings , so also ought we to have wings , even as they had six wings , we should have two of them to cover our face , to point out the reverence which we ought to give to God ; and we should have two wings to cover our hands , to shew out our readinesse to obe● Gods Commandements : and we should have two wings to cover our feet , to point out o 〈…〉 Imperfections , and the crooked paths we walk into . O Christians , will ye study these three following things , and ye will not have so high thoughts of your selves as oftentimes ye have . First , It is through the restraining grace of God , that those grievous sins which ye commit , comes not up to the perfection of Adultery , Sodomy and Incest . Secondly , There is no sin which ye commit , but there is some secret inclination to it , although ye think ye hate it much . Thirdly , It is impossible for you to comprend , take up , and remember those iniquities that you have committed since ye were born , as David is convinced , Psal. 51. 2. Cleanse me from my sin , &c. which we conceive to be not only from his known sins , but from his sins which he had forgotten : And therefore he bids God make them known unto him , and I would say this to you , David who was a man according to Gods own heart , he knew not the number of his sins : and O how much lesse can we that never came the hundreth part so far ? And also you may see it in the practice of Joh. How many are mine iniquities and sins ? make me to know my transgression and my sin . Now we come to the words , and there is four things which we spoke to from them at the last occasion : First , The duty commanded , Keep thy heart . Secondly , The qualification how this duty of keeping the heart should be gone about , and it is with all diligence . Thirdly , That the heart of man hath many temptations seeking it , which is likewise presupposed in that word , keep thy heart with all diligence . Lasty , The reasons why we should keep it , for out of it are the issues of life . Now for the first thing in the words , we spoke to two things from it , First , That it was a Christians duty to keep his heart . Secondly , What was comprehended under this for a Christian to keep his heart , and likewise of those disadvantages which a Christian hath from the not keeping of the heart . Now for the first thing , to wit , that it is a Christians duty to keep his heart . We shall speak yet to some Considerations to perswade you to this duty . The first Consideration is , Take notice of the had qualifications of the heart , and there is six or seven bad qualifications of it . First , The heart is exceeding deceitful , Jer. 17 , 9. The heart is deceitful above all things , and desperatly wicked , who can know it ! and likewise Isaiah speaks of a deceived heart which leads people aside , Isa. 44. 20. The heart of man is a deceitfull thing , it will preach peace , peace , when there is none . O it is deceitfull , it will make us commit sinne when there is no outward pleasure therein . Secondly , That the heart is desperatly wicked , who can know it ? that is , if there were threatnings , commands , promises , and convictions of sin , yet the heart will cause you to sin , if hell were put in your way , yet for the pleasure of an idol , ye would run to the sin . Thirdly , That there is a cursed union betwixt the heart and idols , Hos. 4 8. And they set their heart on their iniquity . Hos. 4. 17. Ephraim is joyned to his Idols , let him alone . And that word is thrice repeated in Ezek. 14 3 , 4 , 5. They have set up their Idols in their hearts : Keep your hearts with all diligence , I say , lest that union be i 〈…〉 tertained . Fourthly , There is many of ou● hearts that is exceeding mad , Eccles. 9. 3. Th● heart of the sons of men is full of evil , and madnes● is in their heart , while they live , and after tha● they go to the dead . Alas , there is nothing bu● madnesse in our hearts ; according to that word , the land is full of Images , and they are mad up 〈…〉 their Idols . Certainly the madness of our heart● speaks that we keep not our hearts . Fifthly , Our hearts are divided , as in Hos. 10. 2. Then heart is divided , &c. which speaks a great necessity of keeping our hearts . Sixthly , Our hear 〈…〉 are exceeding whoorish , Ezek. 6. 9. Because I am broken with their whoorish heart which hath departed from me , &c. Lastly , Our hearts are exceeding dull and ignorant in the wayes of godlinesse , as in Eph. 4. 18. Having the understanding darkned , being alienated from the life of God , through the ignorance that is in them , because of the blindnesse of their heart . There is such an Egyptian darknesse upon our hearts , that wee cannot know sin , there is some of us that ( I fear ) knows not good by evil . The second consideration is , that there is such a difficulty to keep our hearts , therefore wee ought strongly to guard them : Adam had his heart but a short time in keeping , and yet hee could not keep it ; which shews the difficulty in keeping of it , Psal. 25. 20. O keep my soul , and deliver me , let me not be ashamed , for I put my trust in thee . 1 Pet. 4. 19. Wherefore , let them that suffer according to the will of God , commit the keeping of their souls to him in well-doing , as unto a faithfull Creator . I would say to you , pray that prayer which Christ prayed when he was upon the crosse , Father , into thy hands I commit 〈…〉 y spirit : O pray that prayer every day ! for 〈◊〉 say , if God forsake us but one hour , O what a great multitude of sinnes would we commit , Acts 5. 4. Why hast thou conceived this thing in ●hine heart ? thou hast not lied unto men but unto God : Yea , even to God , who is the judge of all , ●s if he had said , it was conceived in thine ●eart , and then it was brought forth . The third consideration is , That the heart is ●he mother and original of all evil ; and if this were believed , no doubt , we would watch with much watchfulnesse , and serious self-examina●ion . Likewise I would say , that the not keep●ng of our hearts , is the cause of many of your walkings so prophanely as we do ; It is impossible for you to walk with God aright , if ye have not your hearts keeped : if ye would keep 〈◊〉 good conversation , then keep your hearts , for ●e must never at any time trust your hearts , for ●ither one time or another they will turn ene●ies unto you . The last consideration is this , It is a most excellent thing for a Christian to keep his heart , would ye win to that commendation that Solo●on hath , Prov. 16. 32. He that ruleth his spirit , 〈◊〉 better then he that taketh a city . O then keep ●our hearts , as if he had said , It is better to ●onquer that Modicum , and little thing , the ●eart , then it is for one to conquer a city . Now , the second thing that I would speak to ●rom keeping of the heart , is to these disadvan 〈…〉 ges which is waiting upon the not keeping ●f it . Prov. 25. last verse , He that hath not ●ule over his own spirit , is like a city that is ●roken down , and without walls . And I would give you these disadvantages which will at 〈…〉 upon these that doth not keep their hear 〈…〉 First , A temptation will soon overcome th 〈…〉 person with little difficulty ; the devil will 〈◊〉 need to use many arguments for the gaining 〈◊〉 that persons heart : Alace , our hearts ( ma 〈…〉 of them , by all appearance ) is in the de 〈…〉 hands , & that he hath a surer grip of them , th 〈…〉 we our selves have . Oh that the devil sho 〈…〉 have so many of our hearts , and that so 〈◊〉 of them should be at his command ! O beli 〈…〉 it , he is the hardest master , and he is the wo 〈…〉 master that ever ye served , and if he once 〈◊〉 us within his grips , it will be hard getting o 〈…〉 again . These hearts which are not keeped , 〈◊〉 all put through other with confusion , like 〈◊〉 ruinous city , that wanteth government . B●lieve it , ye cannot do God a greater servi 〈…〉 then to keep your hearts well , and the de 〈…〉 would count it a great courtesie done to hi● if ye would resign them to him : Therefore s 〈…〉 which of them ye will obey . Fourthly , If 〈◊〉 would consider and look what a thing the hea 〈…〉 of man is , O ye would guard it more then 〈◊〉 do ; for it is alwayes besiedged with the 〈◊〉 which the devil sets before your eyes ! 〈◊〉 there is three lusts which the devil do 〈◊〉 siedge you with , and be sure they shall all ov 〈…〉 come you if ye keep not your hearts . 〈◊〉 The lust of the eye ; O but that lust hath broug 〈…〉 many to his obedience ! Secondly , The lust 〈◊〉 the flesh ; O that hath overcome many ! A 〈…〉 thirdly , The pride of life ; O to think ho 〈…〉 these three enemies hath taken many captive 〈…〉 Now , the next thing which I shall insi 〈…〉 little upon , is , to point out some markes 〈◊〉 evidences whether ye have kept your hearts or ●ot . First , If ye have keeped your hearts aright , 〈◊〉 will endeavor to crucifie vain thoughts : Are 〈…〉 ere not some here that never knew what it 〈…〉 s to crucifie and crush vain and idle thoghts ? ●his was an evidence that David kept his heart . ●sal . 119. 113. I hate vain thoughts , but thy 〈…〉 w do I love . There is some that repents for 〈…〉 ward breakings out of sin , but not for se 〈…〉 et sins in their hearts , and be sure these ne 〈…〉 kept their hearts . Did ye never read that , 〈…〉 at . 5. 8. Blessed are the poor in heart ? Your 〈…〉 ctification shall never grow so long as ye 〈…〉 dge vain thoughts within your breasts . O Je 〈…〉 salem ! how long shall vain thoughts lodge with 〈…〉 thee , saith the Lord ? Be carefull to think ●pon such thoughts as ye may answer for one 〈…〉 y to the Lord , for your mid-night thoughts 〈…〉 all be read in the hearing of angels and men . 〈◊〉 would ye not be ashamed and loath your 〈…〉 lves , if ye would consider these vile and vain ●houghts that lodge within many of you ? Secondly , These hearts that is not kept , they ●mbrace tentations so soon as they are assaulted 〈◊〉 them , and they do not take notice that they 〈…〉 e temptations , and that is a mark of one that 〈…〉 eepeth not his heart , that takes not notice of 〈…〉 e devil til he hath shut his temptation with 〈…〉 his breast : this is clear that David keeped 〈…〉 ot his heart when the devils temptations did 〈◊〉 assault him , 2 Sam. 11. and got such a victory ●ver him ; and it is also clear in the practice ●f Peter , when he denied his Master thrice , it was a token that he keeped not his heart well . The third Evidence of one that keepeth not his heart is , he will commit sin with much d●liberation : many of us commit sin after we have been thinking long upon it : hence it 〈◊〉 spoken , that there is some that studies iniqui 〈…〉 upon their beds , and when it is light they put 〈◊〉 in practice , Micah 2. 1. and likewise in Prov. 〈◊〉 Amongst these heinous sins that is odious 〈◊〉 hateful to God : Wicked imaginations is reck●ned amongst the midst of them , vers . 18. I s 〈…〉 ye who sin with much deliberation , ye h 〈…〉 losed much of the fear of God ; for to sin wi 〈…〉 deliberation or advisement , is more then to 〈◊〉 against light . The fourth mark of these that doth not kee 〈…〉 their hearts , they sin with touch willingne 〈…〉 and pleasure ; Ephraim willingly worshipp 〈…〉 the Calfs of Dan and Bethel , are there not so 〈…〉 here , whose hearts are following their Ido 〈…〉 and posting hard after them ? But O can yo 〈…〉 idols do you any good , and purchase pleasu 〈…〉 to you one day ? and be sure of this , these w 〈…〉 sin with such willingnesse and pleasure , that a clear evidence that they keep not their hea 〈…〉 well . The fifth Evidence of a heart which is 〈◊〉 keeped , is , when a Christians heart can mis 〈…〉 gard opportunities , in which opportunit 〈…〉 communion with God may be attained , it i 〈…〉 token that the Brides heart was not keepe when she would not rise and open to Christ. The sixth Evidence , when the heart 〈◊〉 not up the motions of God towards it , tha 〈…〉 a token that that mans heart is not well keep● who cannot take up Gods motions : but Christian whose heart is keeped , he can 〈◊〉 up the motions of the Spirit , this is clear 〈◊〉 compare the 2. and 3. Chap. of the Songs 〈…〉 gether . Lastly , ye may know whether your hearts 〈◊〉 keeped or not , and that is , when ye do not 〈…〉 scern the decayes of the graces of the spirit 〈…〉 ithin you . There is four graces by which a 〈…〉 hristian may know whether he keeps his heart 〈◊〉 not . First , If the grace of prayer decay . Se 〈…〉 ndly , Tenderness . Thirdly , Faith. Fourth 〈…〉 , Love. O therefore I would desire you to try 〈…〉 ur graces what condition they are in , lest ye 〈◊〉 down to the grave with a mistake in your 〈…〉 some : Now I shall shut up our discourse 〈…〉 h speaking these four things . First , A Christian ought to keep his heart 〈…〉 stantly : The Hypocrite hath a sort of keep 〈…〉 g of his heart , but he keeps it not so con 〈…〉 tly as a real Christian. And there is five 〈…〉 es when especially he keeps it , the first time 〈◊〉 , When he is under affictions and crosses , 〈…〉 en he will not let his heart wander from the 〈…〉 yes of Gods commandements , and he will 〈…〉 ep his heart mightily at that time . Second 〈…〉 , He will keep his heart at that time when 〈…〉 victions are sharp and strong upon him , 〈◊〉 . 2. 37. When they were prickt in their hearts , 〈…〉 y cryed out , men and brethren , what shall we 〈◊〉 amongst which we may conceive there were 〈…〉 dry Hypocrits . The Hypocrite thinks to win 〈…〉 ough the world , under the notion of a real 〈◊〉 ; but believe it , although ye would win 〈…〉 ough the world under this notion ( as many 〈…〉 th ) yet the day is coming when ye and your 〈…〉 ctise shall be put to the touch stone . The 〈…〉 ird time when the Hypocrite would keep his 〈…〉 rt , is , when he is going to the Sacrament of the Communion ; but when he is come fro● it , he will take no notice of his heart any more and the only reason that he keeps his hear● then , is , that he may have peace with a natural conscience . Yea , I fear , if we were all searched , it would be known that the most end w● pray for , is to satisfie a natural conscience , and not to please God : The 4. time when a Hypocrite will keep his heart , is under sickness & diseases , yea , any gross one will keep his heart 〈◊〉 sicknes , they who never prayed ( almost ) wil pr●● at that time . The last time when he will keep his heart , will be when he is called to som● publick holy work , as if he were called to pra● amongst Christians , O then he will keep h 〈…〉 heart diligently ! and if he be in a Minister● sight he will keep the Sabbath day : but 〈◊〉 these men doth not remember that a grea 〈…〉 one than a Minister sees them ; even God th● Lord. A Hypocrite will keep his outward 〈◊〉 but not his inward man : he will not swea● but in his heart he will curse God , he will kee● his feet outwardly , but inwardly he will commit adultery in his heart ; If ye would be sincere , ye must mortifie your invisible idols 〈◊〉 well as your visible idols . The second thing that I would say , is this , 〈◊〉 ye keep your hearts , and not resign them freely to God , although ye were to live eigh 〈…〉 years , and if ye would pray the one fourty 〈◊〉 weep the other fourty of these years , ( if suc● a thing could be possible ) yet all that p 〈…〉 should be for nought , if ye do not freely fi 〈…〉 give him your heart , for you shall get that fearfull sentence pronounced upon you , Depar● from me you cursed , I knew you never ! O the 〈…〉 fore while it is called to day , give God your ●arts : Psal. 78. 56. Yet they tempted and pro 〈…〉 ked the most high God , and kept not his testi 〈…〉 nies . Psal 34. 16. The face of the Lord is 〈…〉 ainst them that do evil , to cut off the remem 〈…〉 ance of them from the Earth . If ye had the 〈…〉 ogue of an Angel to speak and pray , yet if ye 〈◊〉 him not your hearts , all your prayers shall 〈◊〉 back empty to you . The third thing which I would say to you , 〈…〉 his , the heart of man is a thing which ye will 〈◊〉 a great difficulty to keep , and this is a proof 〈◊〉 , that a Christian will even sometimes 〈…〉 nge in prayer . He will sometimes change 〈◊〉 times , First , When he begins , he will be 〈◊〉 flame of love to God. And secondly , He 〈◊〉 fall secure . And thirdly , He will have 〈…〉 ible thoughts of God. And lastly , ( ere he 〈…〉 e done ) he will speak to God as to his com 〈…〉 ion , and I would pose all of you that are 〈…〉 e if ye have not been in all ( or most part ) of 〈…〉 se frames when you have been praying ? 〈◊〉 I would charge you ( as ye will answer Christ one day ) that ye would give him your 〈◊〉 ! there is two words which I would say you , and O that ye would consider upon 〈◊〉 , Christ comes and sayes to us first , Take 〈…〉 y Crosse , and deny thy self , and follow me : 〈◊〉 is Christs first word unto a Believer : and 〈…〉 ut that be a great mystery to flesh and 〈…〉 d. And the Devil comes and sayes the se 〈…〉 d word , which is , Fall down and worship 〈◊〉 and I will give thee a Kingdom . The first 〈…〉 d of the Devil , is ay the fairest word that 〈…〉 all get , and the first of Christs is the sharp 〈…〉 Now which of these two offers will ye chuse ? I would only say these two words 〈◊〉 you , First , Think yee not shame to refu 〈…〉 Christ so openly as ye do ? Secondly , That th 〈…〉 answer which ye give him , is not the answ 〈…〉 which he seeks , I say one day ye shall be broug 〈…〉 before his throne waiting for your condemn●tion , if you give not precious Christ yo 〈…〉 hearts ; ye shall stand before his Tribunal to receive your last and fearful doome ! O man , and O woman ! with what face wilt thou st 〈…〉 and what wilt thou have to say when tho 〈…〉 stands before him ? I remember the word of 〈◊〉 cursed Emperor who had made defection fro● Christ , he was forced to breath out his l 〈…〉 words , thus , sadly . Thou hast overcome me 〈◊〉 last , O Galilean ! So he is too strong a pa 〈…〉 to thee to contend with , and at length he w 〈…〉 overcome thee . Now the last thing that I would say unto y 〈…〉 is , if you do not give him your hearts , I ( as 〈◊〉 Ambassador of Christ ) declare to you , 〈◊〉 Christ and you shall fight together ! Put 〈◊〉 your harness , put on your Steel coat , ( s 〈…〉 Christ will be ready for you ) and boast wh 〈…〉 ye put off again . And I would say this unto yo 〈…〉 that it is impossible for you to take Christ 〈…〉 cept ye get a sight of Christ and his beauty , 〈◊〉 if you saw him in his beauty , ye would 〈◊〉 I 'le take him although I get not a Kingdo 〈…〉 O the Angels and glorified Spirits of just 〈◊〉 now made perfect , may wonder at us why 〈◊〉 stand out so long ! Oh! Will you give to 〈…〉 ther your hearts , and not to precious Chr 〈…〉 who hath given you his heart , and who worthy of all your hearts : Can you look up 〈…〉 that noble Plant of renown , and not give 〈◊〉 your hearts ? who had a hole made in his side ●hrough which ye may see his heart ! Oh man ! ●nd Oh woman ! Why will ye not give Christ ●our hearts ? what shall ye say , when Christ shall say first to you , why would ye not sincere●y give me one day in your life time ? Secondly , Why would you not give me your hearts ? 〈◊〉 will tell you three things which will be very terrible for you ( O atheists ! ) In that day when ●ou shall appear before Gods Tribunal . First , 〈…〉 e hearing of the Gospel . Secondly , Which 〈◊〉 more terrible , the Resurrection of Christ ▪ ●astly , Which is terriblest of all ; when that ●earfull sentence shall be pronounced against ●ou , Depart , Depart ! O then you shall curse ●he day that ever ye were born in Glasgow o● 〈◊〉 Scotland ! Now O you inhabitants of this ●lace , I charge you ( as ye shall answer one day 〈◊〉 God ) that ye would give him your hearts in ●eeping , and in so doing , ye shall have life e●ernal , O therefore , Kiss the Son by the way , 〈…〉 st his anger break out , and you perish for ever ! 〈…〉 ow to him who can perswade your hearts to ●mbrace him , we desire to give praise . SERMON VII . ●ov . 4. 23. Keep thy heart with all diligence , for out of it are the issues of life . THere is a great and vaste difference betwixt the heart of a Christian while he is on earth , here below , travelling in 〈…〉 ese Tents of mortality ; and the heart of a ●hristian when he shall be above taking up his Eternal possession in those blessed and everla 〈…〉 ing Tents of immortality : And O! is it 〈◊〉 mystery for you to beleive that such a day is 〈…〉 proaching when those hearts of yours wh 〈…〉 have been so unstedfast in the wayes of go 〈…〉 ness , that they shall once be made as pill ar 〈…〉 the house of your God , no more to go out ? We 〈◊〉 compare the heart of a Christian ( while 〈◊〉 here below ) unto Reuben , it is unstable , as 〈…〉 ter which doth marre its excellencie ; For a C 〈…〉 stian ( while he is here below ) he is like 〈◊〉 moon , changeable , and subject to many vici 〈…〉 tudes , but when he shall be above , he shall as the Sun , Having the light of seven day 〈…〉 And is not this a mystery for you to belie 〈…〉 that such a day is approaching , when th 〈…〉 hearts of yours that have wearied so much the service of God to whom prayer hath 〈◊〉 a cross , to whom the worshipping of God the publick ordinances hath been a burden 〈◊〉 say , is it not a mystery for you to believe 〈◊〉 such a day is approaching , when ye shall s 〈…〉 God night and day without any wearying : Th 〈…〉 is not such a voice heard in heaven as this , 〈◊〉 is a hard saying , who can hear it ? If it 〈◊〉 possible that ye could ask that question at 〈◊〉 if he desire to change his estate , or is wea 〈…〉 to do God service ( he who of all the lost p●rity of Adam was the first inhabitant in he 〈…〉 he would disdain to return an answer to s 〈…〉 a question , it being without all ground or 〈…〉 son : And is not this a mystery for you to 〈…〉 lieve that such a day is approaching , w 〈…〉 these hearts of yours , that are now unde 〈…〉 much darknesse , such misconstructions of G 〈…〉 such misconceptions of the holy Majest 〈…〉 God , and of the great mysteries of the king●om of heaven , I say , Is it not a mystery for ●ou to believe that such a day is approaching ●hen your hearts shall be fully taught to com●rehend those depths , and profound secrets of the kingdom of God , when the most brutish and 〈…〉 kest understanding shall be made to resolve 〈…〉 t question and mystery , how three can be in 〈◊〉 , and how one can be in three ? They shall 〈…〉 n be able to resolve that profound mystery ●f the two natures in the person of our blessed ●ord Jesus Christ ; and in that day your hearts 〈…〉 ll be able to comprehend that blessed uni 〈…〉 that is amongst the Persons of the blessed ●rinity ; and likewise in that day ye shall be ●ble to take up that blessed knot of union which 〈◊〉 betwixt Christ and believers : And is not 〈…〉 is a mystery for you to believe that such a 〈◊〉 is approaching , when your hearts that ●ath been under such exercise of sorrow , that ●hey shall be cloathed with the garments of 〈…〉 y and praise ? And I would ask at you , O 〈…〉 hat a robe must that be , to be cloathed with 〈◊〉 garment of praise ? It is a more excellent 〈…〉 d glorious robe than all the robes of the great 〈…〉 ings and Emperors of the world . Did your 〈…〉 es ever see such an excellent garment as the 〈…〉 rment of praise ? There is a three-fold cloath 〈…〉 g which a Christian shall put on when first 〈…〉 is heart shall enter into heaven , in that blessed 〈…〉 y of the resurrection . First , He shall be cloath 〈…〉 with the robe of the righteousness of Christ , 〈…〉 d O what must such a robe as this be ? Secondly , He shall be cloathed with the robe and 〈…〉 rment of immortality ; and O what a robe 〈…〉 d resplendant garment shall this be ! And thirdly , in that day when first a Christian sh 〈…〉 enter into heaven , he shall be cloathed with 〈◊〉 garment of praise ; and O what an excell 〈…〉 and glorious robe shall all these be ! When 〈◊〉 shall be brought to the King in rayment of need 〈…〉 work and shall be made all glorious within 〈◊〉 At the last occasion when we spoke up 〈…〉 these words , we told you that there was 〈◊〉 things contained in them ; and the first was 〈◊〉 duty imposed upon Christians , that they sho 〈…〉 keep their hearts , the second thing was , 〈◊〉 there is many spiritual enemies who studies 〈…〉 gain and conquer our hearts , which is pres 〈…〉 posed in these words , Keep thy heart . 〈◊〉 third thing is the qualifications which sho 〈…〉 be annexed to this precious and soul-concer●ing duty , holden forth in these words , K 〈…〉 thy heart with all diligence , or as the wo 〈…〉 may be rendered , with all keeping , or abov● all keeping . The last thing which was conta 〈…〉 ed in the words , was , the spiritual advantage which attends the exercises of that duty , 〈◊〉 the reasons enforcing the duty , for out of it 〈◊〉 the issues of life , that is the ground on which Christian should walk in perswading himse 〈…〉 the doing of this duty . Now , as for the 〈◊〉 thing , viz. the duty commanded , that 〈◊〉 should keep our hearts : Wee have spoken 〈…〉 veral things from it , now there are only 〈◊〉 things which we would speak to . First , A Christian should study to keep 〈◊〉 heart from these predominant lusts which d 〈…〉 in it ; it is of the concernment of a Christian keep himself from all iniquities , but it is of 〈◊〉 special concernment of a Christian to keep 〈◊〉 heart from his predominant sins ; this was practice of David , Psal. 18. 23. I have kept my 〈…〉 lf from mine iniquitie , which we conceive to 〈…〉 e understood of his predominant lusts : There 〈◊〉 not an idol or lust which a Christian hath in 〈◊〉 heart , but he ought to offer it up to God , 〈…〉 nd to put a knife to the throat of his most plea 〈…〉 nt Isaac . I will tell you of five great idols ●hich a Christian hath no will to quite , and 〈◊〉 is impossible for him to keep his heart till 〈…〉 e quite them . First , A Christian hath no will 〈◊〉 quite his religious idols , that is , those idols , the loving of which is a commanded duty ; but 〈…〉 he immoderate love of which , is an idol , as for 〈…〉 stance , it is a great difficulty for a tender Abraham to put a knife to the throat of his on 〈…〉 y son Isaac , or for parents to be denied to their ●hildren , and for a husband to be denied to 〈…〉 is wife , the loving of which is their duty , but 〈…〉 he immoderate love of them is sin . Secondly , A Christian hath ill will to quite his advanta●ious idol , that idol in pursuit of which , he ●onceives there is outward advantage to be 〈…〉 aiting upon it , as for instance , it is a great ●ifficulty to perswade a covetous man to be ●enied to his riches . O but that divinity which 〈◊〉 in Prov. 23. 4. It is the divinity which the ●ost part ( or at least many ) of the Christians , ●ow adayes , doth not study to close with or ●bey : Labour not to be rich , &c. There is a ●reater easiness and facility for one to quite his pleasant idols , then to quite advantagious idols , ●s for example , a covetous person will sooner ●orsake his lusts nor his riches . Thirdly , A Christian , hath ill will to quite his invisible ●dols , these idols that doth lodge within his ●eart , there is a greater easinesse for a Christian to quite his visible , than to quite his i 〈…〉 sible idols : Sometimes a person will for s 〈…〉 his drunkenesse and cursing , which will 〈◊〉 forsake his pride and lust ; but it is of yo 〈…〉 concernmens , to be as much taken up in 〈◊〉 mortification of invisible idols , as in the 〈…〉 tification of visible idols . Fourthly , A C 〈…〉 stian hath difficulty to quite these idols wh 〈…〉 he hath a natural inclination unto , besides 〈◊〉 love which we have contracted to some pre 〈…〉 minant idols , by the reason of the constituti 〈…〉 of mans body : there is some that hath a na 〈…〉 ral , inclination to one idol more than to a 〈…〉 ther ; and to clear this , I would say this 〈◊〉 you , I presuppose some under these three p 〈…〉 dominant lusts : First , That there is some o 〈…〉 der the predominant idol of love to the worl 〈…〉 Secondly , That there is some under the pred 〈…〉 minant idol of pride . Thirdly , That there 〈◊〉 some under the predominant idol of lust , 〈◊〉 is the idol that you have most natural incli 〈…〉 tion unto ; assuredly you have greatest un 〈…〉 lingness to mortifie that idol . Fifthly , A C 〈…〉 stian hath much difficulty to mortifie that 〈◊〉 the forsaking of which hath great outward 〈◊〉 advantage waiting upon the forsaking there 〈…〉 as that young man in the Gospel , he could 〈◊〉 endure that doctrine , Go and sell all that 〈◊〉 hast , and give it to the poor , &c. That was 〈◊〉 idol which had much disadvantage ( as he co●ceived ) attending upon the forsaking of it , that he could not imbrace such a doctrine , 〈◊〉 it is said , He went away sorrowfull , &c. Cu 〈…〉 be that person which goeth away sorrowf 〈…〉 when Christ and an idol is put in the ball 〈…〉 together , and whose hearts consents rather take the idol than Christ : I would only say this by the way to you , Are there not many here , that if they would tell that which is their practice , they might condemn themselves , for this , that absence and distance with Christ was never so great a burden to their spirits as the want of the actual enjoyments and fruition of an idol , and doth not this speak that ye prefer your idols before Christ ? not this man , but Barrab as , is the cursed divinity of many of your hearts . The second thing which I would speak to you , is this , a Christian should not delay to give obedience to this precious and soul-concerning command of keeping his heart : I know there are some that doth not simply deny obedience to this command , but they postpone the giving obedience unto it untill another time . I would only say this to such , Boast not of to morrow , for ye know not what a day will bring forth ; if ye keep not your hearts to day , it will be a great difficulty for you to keep them to morrow : therefore follow the practice of David , I made haste and delayed not to keep thy commandements , Psal. 119 , 60. Amongst which wee conceive he made haste to keep this commandment of keeping his heart . Thirdly , We would say this unto you of the duty of keeping your hearts , if ye would keep your hearts aright , ye must entertain these four noble and excellent guests within your hearts , otherwise there will be a great difficulty for you ; yea , an impossibility for you to keep them . The first guest that must be dwelling in your hearts , is our blessed Lord Jesus Christ , he must dwell in your hearts by faith . Secondly , The word of God must dwell in your hearts b 〈…〉 love ; and if once yee hide his word in yo 〈…〉 hearts , then ye would be helped to keep yo 〈…〉 hearts , and that with much advantage and gai 〈…〉 Thirdly , If ye would keep your hearts , the lo 〈…〉 of God must dwell in them , and if these were indeed , your attainments , then we might pronounce that sentence upon you , The peace 〈◊〉 God that passeth all understanding , shall keep ( 〈◊〉 in a garison ) your hearts and minds in Jes 〈…〉 Christ. Fourthly , Ye should keep the fear a 〈…〉 dread of God within your hearts . Study 〈◊〉 live under the divine apprehensions of the Omnipotent Majesty of God : Wee conceive the little taking up of the Omniscience of God , o 〈…〉 the Omnipotency of God , and of the terrors o 〈…〉 God , hath a great & especial influence upon you 〈…〉 neglect of the duty of keeping your hearts . Fourthly , There is this which wee would speak from this duty of keeping the heart , and it is this , We shall propose several things th 〈…〉 yee would endeavour , by all means , to keep your hearts from them . First , A Christi 〈…〉 would study to keep his heart from the deceits thereof , and from these strong delusio 〈…〉 that it speaks : This is the great mystery of iniquity , that even our hearts will deceive o 〈…〉 own hearts , and studies to bring , them to ruine 〈◊〉 Take heed yee deceive not your selves , &c. sai 〈…〉 Jeremiah , or as the words may be rendered take heed ye deceive not your souls , 1 Cor. 3 〈◊〉 Let no man deceive himself , &c. and Gal. 6. 〈◊〉 Be not deceived , God is not mocked , for what 〈◊〉 man soweth , that shall he also reap . It is certai 〈…〉 there are many soul-destroyers , and self-decei 〈…〉 〈◊〉 amongst us , their hearts speaks peace 〈◊〉 them , when there is no peace to them from God ; and in speaking to this , that a Christian should keep his heart from the deceivings of his own heart . I shall speak a little to two things , First , what are these deceits that lodges in the heart of man. And there is this first deceit of the heart of man , the most sinfull thing that can be ; wee can put a favourable title and name upon it , there are few sins which any are lying under , but they can put a favourable title upon them . Do not many call their presumption faith ? Are there not many that call security peace ? Are there not many that call passion zeal ? Are there not many that call their lukewarmnesse , and indifferency in things of godlinesse , their spiritual wisdom ? Are there not many that call their misbelief humility ? And are there not many which call their vain prodigality mortification to the things of a world ? And likewise , are there not many which call their worldly mindedness fraugality ? This was the deceit of Jehu , that called his proud loving of a kingdom zeal : Come see , saith he , and behold my zeal for the Lord , whereas if he had spoken the language of his own heart , he might have said , Behold my zeal for my self . Secondly , There is this deceit of the heart of man , that the most excellent & choise things of God , our hearts can put an unpleasant name and construction upon them ; as for instance , Are there not many who call tendernesse hypocrisie ? And are there not many who call humility of spirit stupidity ? And are there not many who call zeal for God rashnesse ? This was the cause that caused Ahaz fall , he called believing in God , tempting of God : I will not tem 〈…〉 God , saith he , while in the mean time he w 〈…〉 pressed to faith in God ; it is a cursed practi 〈…〉 in the hearts of many , they put a false rob up 〈…〉 godlinesse , and studies then to flee from it : J 〈…〉 like the practice of the Jews , they put a scarlet rob upon Christ , and then mocked him . There is this third deceit of the heart of many , that it doth present as impediments and diversions to hinder us from the exercise of duty . I would pose you , O Christians ! Whe 〈…〉 went ye to duty , but there was something th 〈…〉 your hearts proposed a diversion from the exercise of that duty ? This is clear , Prov. 26. 13. The sloathful man saith , There is a Lion in the way , a Lion is in the streets : He presents to himself an imaginary impediment to divert him from his duty , which words points out the solly of the excuse , seeing there uses not to be Lions in the streets nor in the high-wayes ; they frequenting more in solitary and desart places ; this is also clear in Song 5. 3. where the carnal and secure heart of the Spouse , when she 〈◊〉 called to open to Christ , she presents this impediment , I have put off my coat , how shall I put it on ? I have washed my feet , how shall I defile them ? I shall only in speaking of these impediments , which our cursed hearts doth propose to divert us from duty , instance them 〈◊〉 the exercise of prayer , that our heart doth propose several impediments to divert us from that precious and soul-concerning duty o 〈…〉 prayer , and I shall name five impediment which our cursed and carnal hearts doth present to hinder us from that duty , after God hath presented to us a golden opportunity for doing of the duty . First , Our carnal heart doth propose this impediment , O say ye , I am not in a praying frame , and so I must desist from this duty of prayer at this time : I would say to such that desist from prayer , because they are not in a praying frame , these two words : First , Do ye suppose the way to attain to a praying frame , is to desist from prayer ; should ye not go to prayer , that ye may be helped to win to a praying frame . Secondly , Do ye never go to prayer but when ye are in a praying frame ? I suppose ye pray not once in a week then , and it is much if ye pray once in a month , if ye pray not but when ye are in a praying frame . The second impediment is , our hearts tells us , it will be more advantage not to pray , than to pray : Sometimes a Christian will be under that conviction that he doth more offend God in prayer , than in desisting from prayer , and upon that accompt we do fold our hands , and neglects this duty . First , I would say this to such , It is indeed a sad and afflicting thing , the offending of God so much in prayer , but it is far sadder to give over prayer . Secondly , I would say this to such , I can hardly believe that ever ye can offend God so much in prayer , as by the total neglect of that duty . There is this hard impediment which our hearts doth propose to divert us from duties , and especially from the exercise and duty of prayer : we argue thus with our selves , we are not under the sensible necessity of what we need ; and so we say , we will not go to God at this time , for if we pray under such a case , we will turn but complementers with God , we will but flatter him with our mouth , and lie to him with our tongue . I would say this to such , the best way to bring up your hearts to the sensible conviction of your necessity , is to 〈◊〉 much in the exercise of prayer ; a Christian must pray for sorrow of sin , if he want it , a Christian must pray for sense of necessity , if he want it , and a Christian must pray for tendernesse when he wants it : Prayer is the universall messenger which we must constantly send to God for the supply of all our necessities : There is not a case which a Christian can be in , but prayer may go to God as a messenger for a remedy to such a case , when he stands in need . The fourth impediment which our carnal hearts proposeth to divert us from prayer , is , our hearts are not under an right majestick apprehension of God , and so ye say , if we go to prayer at this time , we will be guilty of the third command , in taking his holy Name in vain : If we go to prayer at this time , saith our deceiving hearts , we will but run our selves into that sin , To speak to God as to our companion : I confesse it is a sad thing to go to God without some divine impression of his Soveraignty and Majesty ; and I would say this to you , I think it is one of the most sad and undeniable evidences of the little grace of God which is in the hearts of many ; that constantly in their prayers they speak to God as to their companion ; but I would ask this question at you , When went ye to prayer but ye might find your hearts short-coming in the due apprehension of the Majesty of God ? The last impediment which our carnal hearts doth propose to divert us from the exercise of prayer , is this , We say ( many of us ) that it is an inconvenient time for the exercise of that duty , therefore our hearts saith , that we should delay the time of praying til a more convenient season , according to that practice in Hag. 1. 2. The time is not come , the time that the Lords house should be built . It is the cursed practice of our hearts , that when God presents an occasion to pray , we delay praying at that time under the expectation of a more convenient season for going about that duty ; just like that word which Felix spoke to Paul , we speak that to our occasions . O occasion that is presented to me to pray in , Go away at this time , and at a more convenient occasion I will call for thee again : I would say this to these which doth so much slight the opportunities presented to them to pray : I would only say these three words unto you who doth so ; First , What know ye , even ye which slights the call of God to go about prayer ? What know ye , I say , but that may be the last call from heaven that ever ye shall get to pray ? I would have Christians , and all of you that is here , meditating upon this , that when occasions are presented to you , ye may argue thus , with your selves , I must imbrace this occasion , for I know not but this may be the last occasion . Secondly , I would say this to you which slights your occasions to pray , when the next occasion is presented to you , ye will be more unfit for the exercise of prayer ; and when the convenient time that ye did propose to your selves is come , ye will then defer it till another time . Thirdly , I would say this unto you who slights these golden opportunities that are presented to you to pray , know this for a certainty , the slighting of occasions i 〈…〉 disobedience to the commandement of Go 〈…〉 would ye know what occasions to prayes They are even Gods call , inviting you to 〈◊〉 about that duty , and if ye slight that occa 〈…〉 the call of God is slighted by you . There is this fourth deceit of the heart 〈◊〉 man which wee would presse you to study 〈◊〉 eschew , and it is the heart of man studies by all means to extenuate sin , and make it se 〈…〉 little when it is so , this is one of the great deceits of the heart , according to that of S 〈…〉 mons , So is the man that deceiveth his neighbour and he will add that as an excuse , was I not 〈◊〉 sport ? I will tell you three great faults which are incident to Christians , First , there are some that look upon their perfections through 〈◊〉 multiplying glasse , their perfections appear to be more than they are , the Church of La 〈…〉 was guilty of this fault , supposing her self to have attained to much perfection , and to a grea● length in duties , when indeed she had attained to nothing . Secondly , There is some , they look upon their sins through an extenuating glasse , they are like the unjust Steward , wh 〈…〉 they owe an hundreth Talents , they go and write down fifty . Thirdly , These iniquities which they are convinced of , and are forced to charge upon themselves , they study to extenuate them , and saith , Is it not a little one ? and so they desire it may be spared . The last deceit of the heart is , the heart doth oftentimes preach peace , when there is no peace from God , I am perswaded of this , let all the persons that are within these doors be asked o 〈…〉 that question , whether or not they have faith in God , or peace with God ? I suppose there are not many , but their hearts would say , they have peace with God : O that is a damnable deceit of the heart , that oftentimes it preaches peace to a man or a woman , when there is no peace to them from God. I shall only to make this deceit appear more lively in its native colours , say this of it . 1. That is a most mysterious and strong deceit of the heart that will so speak peace to a man , sometimes the word will speak war to a man , and yet his heart will speak peace to him : And O is not that a mysterious deceit , that I suppose if an Angel from Heaven , would preach that doctrine to you , that there is no peace betwixt God and you , many of your hearts would ( for all that ) preach and speak peace to your selves . And , 2. This makes it a most mysterious deceit , that sometimes your consciences doth declare and preach to you , that you are not at peace with God , yet over the belly of that assertion , your hearts will preach peace to you . 3. This makes it a most mysterious deceit , that notwithstanding your lives and conversations that they testifie to your selves and others that you are at enmity with God , yet your hearts will preach peace to you . Now the second thing that we would say to you from this , viz. That a Christian should keep his heart from the deceivings of his own heart , and it is this , ye would mainly guard this , ye would mainly guard against discouragments , this our blessed Lord Jesus presses , John 14 1. Let not your hearts be troubled , &c. And it is clear : this is dehorted Phil. 4. 6. Be carefull for nothing , &c. and in Psal. 42. 5. David doth ( as it were ) expostulat with his own so 〈…〉 for being discouraged and cast down . Now 〈◊〉 speaking to this , that a Christian should gu 〈…〉 against discouragement , I shall speak unto 〈◊〉 things , and the first shall be to the rise of discouragement , and from whence it doth spring And secondly , I shall speak to some considerations to presse this upon you that yee woul● keep your selves from discouragement . And first , we conceive that discourageme 〈…〉 it arises from this , when a Christian hath 〈◊〉 visible victory over his idols , then his discouragement comes apace upon him : A Christian after long wrestling with his idols , lusts and corruptions , and hath little victory over them , he is prone and ready to draw that sad conclusion there is no hope , but that once he shall fall 〈◊〉 the hand of some of his idols . The second Rise of discouragement , is , fro 〈…〉 Christs withdrawing of the sensible manifestations of his love , and of his presence , Psal. 30. 〈◊〉 Thou didst hide thy face , and I was troubled . And it is clear in the practice of the Disciples , the withdrawing of Christs bodily presence , it male sorrow to fill their hearts . I confesse there are not many which are sick of the disease of discouragement under absence with Christ ; but however , it hath been the reason of his ow 〈…〉 discouragement , when Christ for many dayes had absented himself from them . Thirdly , This is the rise of discouragement , when a Christian hath no return of his prayers Lam. 3. 8. compared with vers . 18. wherein vers . 8. he cryes out , When I cry and shout , he shutteth out my prayer , and vers . 18. he drawe 〈…〉 that sad conclusion , My hope and my strength is perished from the Lord. The not getting returns 〈…〉 f prayer hath been an occasion of much dispu 〈…〉 ng the good will of God , and a foundation of 〈…〉 uch discouragement to his own people . Fourthly , This is the rise of discouragment , when a Christian doth interpret the sad and af 〈…〉 cting dispensations of God , and he conceives 〈…〉 at there is nothing but wrath speaking to 〈…〉 im therein ; then he falleth into a great sit of discouragement , as in Lam. 3. 17. compared with vers . 18. where the rise of his discouragment , was the mis-interpreting of the sad dispensations of God. Fifthly , This is the rise of a Christians discouragement , When he is made to possesse the 〈…〉 iquities of his youth , and all the terrors of God 〈…〉 emeth to be called as in a solemn Assembly round about him . O then he taketh on a great sit of discouragement ! Now to that which secondly we shall speak 〈…〉 o , is , to propose some considerations unto you 〈…〉 o guard against discouragement . The first shall be this , These that have a heare 〈…〉 hat is under the spirit of bondage and discouragement , they cannot pray as they ought , discouragement makes prayer a most unpleasant duty , as is clear , Psal. 77. I am so troubled , that I cannot speak . Discouragement ( as it were ) hinders and obstructs the exercise of prayer . Secondly , Discouragement doth exceedingly interrupt the exercise of faith , as in Psal. 42. 5. Why art thou cast down , O my soul ? and why art 〈…〉 ou discouraged within me ? trust in God , for I shall yet praise him for the health of his countenance . The Psalmist ( as it were ) speaks a difference ( if not an opposition ) betwixt disquiering and faith . If you would not interrupt the lively acting of Faith , ye would study to guard against discouragement , that ye do not sit down and draw desperate conclusions against your selves , I know ye may call a Christian Marah , now ; because he is indeed under bitternesse ; but the day is approaching when we may call a Christian Noami , when he shall be comforted with the consolations of God. The third Consideration to press you to guard against discouragment , is , there is no duty that a Christian is called to when he is under discouragement but it makes it a burthen to him , according to that word Jer. 20. 9. discouragement brought forth that resolution , then I said I will not make mention of him , nor speak any more in his Name &c. A soul that is under the exercise of Faith moves swiftly as the Chariots of Aminadab ; but a soul that is under the exercise of discouragement , moves as the Chariots of Pharaoh heavily . Lastly , there is this Consideration to presse you to guard against discouragement , and it is this , misbelief and discouragement is the mother of Apostacie , as is clear in Lam. 1. 8. she sigheth , and what followeth upon ? and turneth backward . And it is no wonder discouragement grow big with child of Apostacy , because it makes duties become tastelesse . Now the rest of the things which we would have a Christian keeping his heart from , we shall onely but name them briefly unto you . The third frame that a Christian should keep his heart from , is from an impatient frame , he should study to make his heart keep silence to any crosse that comes to him from the hand of God. Fourthly , he should keep his heart from 〈…〉 sting frame , not to be taken up in an immo 〈…〉 ate pursuite after the things of the world . 〈…〉 ly , he should keep his heart from an un 〈…〉 der frame , he should study alwayes to keep 〈◊〉 heart tender , that he may have that Divine 〈…〉 ness that his heart may melt : likewise , he 〈◊〉 to keep his heart from an unpraying frame , 〈◊〉 be at every occasion in a sit temper of spi 〈…〉 for the duty of prayer . Lastly , he is to 〈…〉 p his heart from a secure frame , alwayes to 〈…〉 pon the watch tower , and wait for the mo 〈…〉 of Christ : and there are three things , the 〈…〉 tions of which a Christian should take up ; 〈…〉 st . He should take up the motions of Christ , 〈◊〉 hear if he can take up the motions of the 〈…〉 d of Christs feet coming over the moun 〈…〉 ns of Bether . Secondly , He should take up 〈…〉 e motions of his conscience , that he may not 〈◊〉 sleeping when sin awakes . Thirdly , He 〈…〉 ould take up the motions of the heart , to see 〈…〉 at frame it is in ; A Christian should be able 〈◊〉 write a diurnall of his own heart , that in 〈◊〉 an hour of such a day I was in a believing 〈…〉 e , and in such an hour of such a day I was 〈◊〉 discouraged frame ; and in such an hour of 〈…〉 h a day , I sought him whom my soul 〈…〉 eth , and at such an hour of such a day he 〈…〉 ought me to the banqueting house and his 〈…〉 er over me was love . The summe of all is , 〈◊〉 ye would keep your hearts , ye must give 〈…〉 i st them to keep , for that is the best way to 〈…〉 p them well , it is only to Christ ye must 〈◊〉 the keeping of them : Ye know man 〈◊〉 but his heart a short time in keeping , and 〈◊〉 lost it ; and I shall , before I close , because it is the great design of the preaching of the Gospel , give you five considerations that may provoke you to give your hearts to Christ. The first Consideration is , will ye consider t 〈…〉 matchless and transcendant excellency which in precious Christ : O! doth not that transcendant beauty preach , My son , give me t 〈…〉 heart , Psal , 24. 7. The Psalmist presseth opening to Christ upon this accompt , Lift up y 〈…〉 heads , O ye everlasting doors and gates ! A 〈…〉 what is the argument wherewith he presse 〈…〉 it , and the King of glory shall come in . I woul● only ask this at you ( O ye hard hearted ) is 〈◊〉 not marvelous presumption for you to refus 〈…〉 the precious offers of such a glorious King ? The second Consideration to press you to giv● your hearts in keeping to Christ , Take a vie 〈…〉 and a comprehensive look of the precious act 〈…〉 of the infinite condescentions of Christ : Do 〈…〉 not his coming down from heaven preach th 〈…〉 doctrine , My son , give me thy heart ? Doth no 〈…〉 his being born under the Law , preach that doctrine , My son , give me thy heart ? And do 〈…〉 not his being born in so low a condition , pre 〈…〉 that doctrine , My son , give me thy heart ? A 〈…〉 if nothing will perswade you to give yo 〈…〉 hearts to Christ , ye would take a look of tho 〈…〉 five wounds which he received in his bless 〈…〉 body . First , Doth not the wound that he r●ceived in his right hand , preach this , My s 〈…〉 give me thy heart ? Secondly , Doth not t 〈…〉 wound that he got in his left hand , preach th 〈…〉 doctrine , My son , give me thy heart ? Thirdly Doth not the wound that he received in his pr●cious side , preach this soul-concerning doctrine My son , give me thy heart ? And likewise , do 〈…〉 not the wounds which he receiv'd in his blessed 〈…〉 ggs , preach this doctrine , My son , give me thy 〈…〉 eart ? O! were ye never constrained to wish 〈…〉 r ten thousand hearts , to ware and bestow 〈…〉 em upon him ? Oh? what hearts have yee , which refuses the offers of so noble and conde 〈…〉 ending a Prince ? The third Consideration is , If ye will look up●n these things which intreats you to give ●hrist your hearts , ye cannot but give them ●nto him . Christ cryes , O come and give me 〈…〉 our hearts . Necessity cryes , O go and give ●hrist your hearts : and we say likewise , O give ●hrist your hearts to keep . The fourth Consideration is , Will ye look up 〈…〉 n these unspeakable disadvantages which at 〈…〉 nds those that will not give their hearts to ●hrist . I would say this by the way , there are 〈…〉 o ballances upon which we weigh our hearts . 〈…〉 irst , some weighs their hearts in the ballance 〈…〉 f the Sanctuary , and they are found light . Se 〈…〉 ndly , some weighs their hearts in the bal 〈…〉 nce of deceit , and they are found without 〈…〉 lt : but now I say this to the persons which 〈…〉 ill not give their hearts to Christ , I defy all 〈…〉 e Angels in heaven to speak forth their un 〈…〉 eakable disadvantages ; yea , sense shall be the 〈…〉 st preacher of it in that day : and I shall name 〈…〉 ese three inexpressable disadvantages to you . 〈…〉 rst , if ye give not Christ your hearts , Christ 〈…〉 all be your eternal enemy : and in the con 〈…〉 to that precious doctrine which he once 〈…〉 eached , Come unto me , hee shall pronounce 〈…〉 at sad sentence against you , Depart from me ; 〈…〉 d therefore as ye would not engage Christ to your eternal enemy , yee would give him your hearts . O the Gospel-vengeance of a crucified Saviour , will be more terrible , sad an● fearfull , then the vengeance of the Law ! Chr 〈…〉 is the best friend , and the most terrible fo 〈…〉 The second disadvantage is , yee shall be eternally shut out from the enjoyment of the ble●sed company of Angels , and from the souls 〈◊〉 just men made perfect : and , O therefore meditate and consider upon this , what it is to b 〈…〉 separated from the Father , the first person 〈◊〉 the blessed Trinity ; and from the Son , the second person of the blessed Trinity ; and fro 〈…〉 the holy Ghost , the third person of the bless 〈…〉 Trinity , and from all the blessed society whi 〈…〉 are in heaven . And the last disadvantage is , 〈◊〉 shall be kept under these everlasting chain even all of you which will not give your hea 〈…〉 to Christ. If ye be not under this everlasti 〈…〉 chain of love , ye shall be under these everla●●ing chains of wrath . I suppose if the most sto 〈…〉 hearted sinner here , if he could but a mo 〈…〉 hear the screighings of the damned ( if it we 〈…〉 granted to him ) he would not delay to give h 〈…〉 heart to Christ. The last Consideration is , O consider these i 〈…〉 finit , eternal , and unchangeable advantages th 〈…〉 those have which gives their hearts to Christ 〈…〉 we conceive if all the Angels in heaven wou 〈…〉 preach together upon the unspeakable blesse●nesse of the Saints in heaven , they would a wayes close their sentence with this , It is u 〈…〉 speakable joy which attends those that are a●mitted to that blessed life . There are five thin 〈…〉 which are unchangeable to Christians , and 〈◊〉 things which are unchangeable to reprobate 〈…〉 There is this first , which is unchangeable 〈◊〉 the Saints : ( I mean not here ) their communi 〈…〉 with God shall be unchangeable ; for after ●hey shall win to heaven , they shall be under a 〈…〉 ontinual and blessed emanation of Christs pre 〈…〉 ce . Secondly , They shall have an unchange 〈…〉 le love . A Christians love while he is here , is 〈…〉 e unto the Moon , subject to many vicissitudes 〈…〉 d alterations ; but afterward when they 〈…〉 ll be in heaven , their love shall be unchange 〈…〉 le . Thirdly , His holinesse shall then be un 〈…〉 ngeable when once he shall put on the robe 〈◊〉 Christs righteousness : he shall then sing that 〈…〉 g , O Death ! where is thy sting ? And , O 〈…〉 ve ! where is thy victory ? Fourthly , praise 〈◊〉 God shall be unchangeable : O what a plea 〈…〉 t sight shall it be to see the souls of just men 〈…〉 de perfect , with harps in their hands , sing 〈…〉 g these pleasant songs unto God most sweet 〈…〉 ! Alelujah to him that sits on the throne , and to 〈…〉 e Lamb which lives for ever ; their tongues is 〈…〉 de like the pen of a ready writer , there is not 〈…〉 h a complaint uttered by Moses in heaven , 〈…〉 am a man of slow speech , neither doth Jeremiah 〈…〉 w complain , I am a childe and cannot speak . 〈…〉 fthly , desires after God shall be unchangeable ; Christian while he is here below , will desire 〈…〉 od now , and within a little while he will de 〈…〉 e his idols , but then when he shall be above , 〈…〉 s desires after God shall be unchangeable . And upon the contrary there are five things 〈…〉 changeable in the lot of a reprobate , and of 〈…〉 se that will not give Christ their hearts . 〈…〉 st , their separation from God shall be un 〈…〉 ngeable , when once they shall go down in 〈…〉 the pit , there shall be no hope of coming up 〈…〉 in : Ah! ye would think upon this , what a life shal it be to be under eternal excommun●cation from Christs presence : O but if ye kne● Christ , and believed what a One he were , 〈◊〉 would close with him ! Secondly , the repr●bate shall have an unchangeable sorrow , O 〈◊〉 may be sad when the vengeance of God shall 〈◊〉 squizing the marrow out of his bones , an● when he is eternally shut up in these horrib●● flames , and out of them to have no redemp●●on ! Thirdly , reprobates they shall have an 〈…〉 changeable hatred against God ; and God sh 〈…〉 have an unchangeable against them , and I ca●not wish a greater misery to any , then 〈◊〉 Christ to have an unchangeable hatred agai 〈…〉 them . Fourthly , Ye that are alients fro 〈…〉 God , ye shall sin unchangeably , ye shall ne 〈…〉 cease to sin , and ye shall never cease to be to 〈…〉 mented ; on these two eternity shall be spe 〈…〉 Lastly , Your inward anxiety and tortering consciences shall be unchangeable , that wo 〈…〉 shall never dy , but shall eternally gnaw yo 〈…〉 consciences . Now what shall we say more ? we have 〈◊〉 life and death before you , and whither of th 〈…〉 will ye imbrace ? O that you would imbr 〈…〉 Christ , even precious Christ , and give o 〈…〉 your hearts to that blessed Lord ! It is like 〈◊〉 these dayes , that the devil hath purchased 〈◊〉 ny Harpers to himself to sing that song , I 〈◊〉 not far from victory : the curse of a cruci 〈…〉 Saviour shall eternally come down upon 〈◊〉 heads of these that will not give their hearts Christ , and to you that will give , or hath g 〈…〉 your hearts to Christ , the eternal blessing Christ shall come upon your heads . Behold day is coming ( O Atheists ) when ye wo 〈…〉 ●ive ten thousand worlds for one invitation of ●he Gospel again ; and ye would be content to 〈…〉 I de ten thousand years in hell for one preaching , and it shall be denied to you ! O! there●ore do not withstand Christs offers ; take him , 〈…〉 e will get him for a look : and know that if ye ●ill not love him now ; his heart shall burn ●ith hatred against you ; and one day ye shall 〈…〉 rse your cursed hearts for that hatred ye bare 〈◊〉 him . Now to him who intreats you to im 〈…〉 ce his offer , be praise . SERMON VIII . Micah 6. 9. The Lords voice cryeth unto the City , and the man of Wisdom shall see thy Name , hear ye the Rod , and who hath appointed it . IT is a question that is hard to determine , whether the greatnesse of God , or the condescendancy of God , be the greatest mystery ; 〈…〉 t O! when both these are put together , they 〈…〉 ke up a matchlesse mystery . What is more 〈…〉 eadfull then power which cannot be resisted ? 〈…〉 d what is more terrible than wisedom from ●hich nothing can be hid ? And yet what is more 〈…〉 eet , than the love wherewith he hath loved 〈◊〉 , and the unchangeablenesse thereof which 〈…〉 o th cut off all suspition ? I would only say this 〈…〉 o you , God hath been speaking to you di 〈…〉 se wayes , and by different things , and as the ●postle speaks , There are many voices in the 〈…〉 rld , and every voice hath its own signification . 〈◊〉 I may say , there is not a voice by which God speaks to you , that needs to be a Barb●rian speaking in an unknown tongue . I confesse it is sad , that when God cond 〈…〉 scends to speak unto us in so many differe 〈…〉 wayes , that there should be so many whic● should stop their ears ; are there not some 〈◊〉 whom Christ hath piped , and they have n 〈…〉 danced ? And now he is beginning to mourn 〈◊〉 you , and Oh will ye not lament ? I would s 〈…〉 this to you , the day may be approaching , wh 〈…〉 Glasgows rods shall be preachers , and its cross 〈…〉 Teachers from the Lord. Yea , God is begi 〈…〉 ning to preach that word to you , which is 〈◊〉 Jer. 2. 31. O generation , see the word of t 〈…〉 Lord , &c. If ye will not hearken to God , in t 〈…〉 voice and mouth of his Preachers , he will se 〈…〉 a more severe Preacher unto you ; and ye sha 〈…〉 be forced to hear his voice . I say , look that t 〈…〉 contempt of Christ in his Rods , in his Ord●nances , and in his offers , make not this pla 〈…〉 an Aceldama , a field of blood , and a Golgo 〈…〉 the place of dead mens skuls . I say to you , t 〈…〉 day may be approaching when yee shall me 〈…〉 with these six silent things from God. Fi 〈…〉 when ye shall meet with silent rods , when y 〈…〉 shall not know nor understand the language 〈◊〉 them , when they shall speak to you in stran 〈…〉 and profound language which you shall not 〈◊〉 derstand . Secondly , when ye shall meet with silent God , when you shall cry to him and 〈◊〉 will not hear you : Thirdly , when you sh 〈…〉 meet with silent and dumb Ordinances whi 〈…〉 shall not speak unto you . Fourthly , when 〈◊〉 shall meet with silent mercies , that all the go 〈…〉 things he doth unto you , ye shall not kno● the language of them . Fifthly , when you sha 〈…〉 ●eet with the sad lot of a silent conscience , when ye shall not be reproved by it , when ye 〈◊〉 , but God shall give you leave to ●●ll and de●art , and not to return . And lastly , when ye ●●all meet with silent commands , with silent 〈…〉 eatnings , and with silent promises , that is , 〈◊〉 shall never know what the promise cals for , ●hat the threatnings cals for , nor what the ●ommands cals for , when he shall chasti●e you 〈◊〉 the dark , and there shall be none to deliver ●ou , and when there shall be none to plead ●our cause , but a sin revenging God entering ●he lists with you , when he shall say to them ●hat are left , do not pray for this people , not 〈…〉 ceed for them , for they are the people up 〈…〉 whom I will have no mercy : I may say by 〈…〉 ll appearance , our judgement doth speak this . 〈…〉 e hath spoken to us in the still voice of the ●ospel , and he hath spoken to us in the whirle 〈…〉 d , and yet he is in none of them : But what 〈…〉 ow ye but God may the next time speak to 〈…〉 u closing himself in a circle of ●ir● : I have ●ometimes spoken that word to you , awake , ●●ake , O sleepers , and call upon your God. But to come to the words , in this Chapter ●he Prophet hath been leading a sad processe against this people , for the neglect of duties which were lying at the door , and now we have in this verse the conclusion of it , the scope whereof is this , shewing the people that the Lord would send a more sharp message if they will not obey . And in it there are four things considerable . First , we have an excellent exhortation given to hear the Rod , and by it , is not only meaned to take up what the Rod speaks , but also , Who hath appointed it . Secondly , There is that excellent Consideration to presse them unto it , it is the Lord voice , we may say that of the rod which wa 〈…〉 said of Herod in another sense , it is the voice 〈◊〉 God and not of man. Thirdly , We have the people to whom th 〈…〉 Exhortations is given ; and it is unto the City that is , to Samaria , and to the bordering tow 〈…〉 thereabout , now the reason why the Lords voi 〈…〉 cryeth unto the City rather than to the Countrey , the reason of it is either this , the City ordinarly hath most eminent tokens of the me 〈…〉 cies and respects of God , which being abused makes God especially to contend with them or else because of this , ordinarly most prophenity is broached within the City , and do 〈…〉 vent it self thence into the Country , accordi●● to that word which is spoken of Jerusalem that from it Prophanity goes out into the Coun 〈…〉 or whole land . The fourth thing in the words , is the persons that will hear the voice of the rod , or th 〈…〉 Lords voice , and it is , The man of wisdom sh 〈…〉 see thy Name , or as the words may be rendered the man of substance , or of substantial wisdom which speaks , that it is one of the greatest fo 〈…〉 lies that is imaginable not to hear the voice o 〈…〉 the Lord and his , threatning rod. The last thing in the words , is the way h 〈…〉 the man of wisdom winnes to the right us 〈…〉 making and understanding the voice of the ro 〈…〉 and it is by seeing his Name ; now by the Nam● of God may be either understood , the seeing 〈◊〉 the Authority of God in his threatnings ; or by the Name of God may be understood , His wisdom , His peace , His power , His justice , His so 〈…〉 raignity , and His holinesse , the man of wis●om shall see these five excellent Attributes of God shining into the Rod , and in every sad dis●ensation which he meets with , and the reason 〈…〉 using that expression , he shall see , is to point 〈…〉 ot these certain and distinct discoveries which 〈…〉 e man of wisdom shall have by such a crosse . Now having thus made plain the words un●o you , there are three things which we shall ●●eak a little unto from the scope , before wee 〈…〉 me to the first thing in the words . The first thing which we shall take notice of 〈…〉 om the scope , is this , That the slighting of 〈…〉 own duties is the fore runner of some sad 〈…〉 nd lamentable stroak from the Lord upon a ●erson or people , these things which they know ●o be duties , and yet they slight and disobey ●hem , I say it is the fore-runner of some sad and 〈…〉 minent act of the displeasure of God to a per●on or people . This is clear , Luke 12. 47. That ●ervant which knoweth his lords will , and prepares not himself , neither doth according to his will , shall be beaten with many stripes . And that word in Jer. 5. 5. I will get me unto the great men , and will speak unto them , for they have known the way of the Lord ; and the judgement of their God , &c. yet it is said of these , they have altogether broken the yoke , and burst the bonds : And what followes ? vers . 6. Wherefore a Lion out of the Forrest shall stay them . Rom , 1. 21. 26. where they professed themselves to know , And yet they glorified him not as God. This is given as a reason , That he gave them up to a reprobate mind , to do things not convenient . It is probable the impiety and prophanity of a people is come to a wonderful height , when they can sin agai 〈…〉 light and knowledge . Now in speaking of th 〈…〉 more fully , I shall speak to some aggravatio● of the sin of slighting known duties . The first Aggravation is , when a perso● slights duty after the sinfulness of that sin hat● been discovered unto him , and engrven on hi 〈…〉 conscience ; O that is a mighty aggravation o 〈…〉 that sin : This is clear , Hos. 5. 2. And the revolters are profound to make slaughter , though I hav● been a rebuker of them all . Nehem. 9. 29. an● have testified against them , yet they dealt proudly and hearkned not to thy commandments , but sinne● against thy judgments . I confesse , sinning against convictions of conscience ( especially when they are sharp ) is a greater sin than to sin against light , this is indeed to sin with a lifted up hand , and not to blush , nor be ashamed , nor yet to be afraid to commit iniquity . Know now therefore , there are many here that slight known duties notwithstanding of light , and the convictions of conscience which they have had for doing so : I would only say to that person , be afraid and stand in awe lest the day may be approaching , when God shall cease to be a reprover unto you , and the reinyies shall be laid on your own neek , and you shall be as a wild Asse snuffing up the wind . The second Aggravation of slighting known duties , is when a person slights known duties after God hath been discovering discontent with another person for that sin , when we see the justice of God overtaking another person for slighting of a known duty , and yet the person which stands beside , is not afraid to persist in the same sin . This is clear , Jer. 3. 8. And I saw , when for all these causes whereby back-sliding Israel committed adultery , I had put her away , and give her a bill of divorce : yet her treacherous sister Judah feared not , but went and played the Harlot also . As if he had said , though Judah have beheld what I have done to Israel for her whoorish carriage , yet notwithstanding of this , she went and played the harlot also . I confesse this is a greater aggravation than the former , and it speaks that such a sinner ( in a manner ) hath given a de●iance to the justice of God , and hath cryed out ( in a manner ) I care not what God will do , I will do my pleasure . The third Aggravation of the sin of flighting known duties , is , when persons flights known duties after God hath begun to contend with them for so doing , this is a mighty aggravation of sin , as is clear , Isa. 57. 17. For the iniquity of his covetousnesse was I wroth , and smot● him : I hid me and was wroth , and he went on frowardly in the way of his heart . After a person hath had the Rod shaken over his head , and hath drunk something of the justice of God for ●●●ighting such a duty , yet to persist in it , O that is a scarlet and mighty transgression , and yet are there not many here who are such ? The fourth Aggravation of flighting known duties , is , when a person slights known duties upon very smal temptations , is not this certain , a word of a temptation , the half of a word ; yea , the very nod of a temptation will put us from the doing of known duties ? Yea , sometimes we will be glad of a temptation to divert us from the exercise of duties ; yea , sometimes it is known , when temptations are not present to divert us from the exercise of known duties , we will go forth and seek a temptation . I confesse the devil needs not to be at much pains i 〈…〉 these dayes , there is many which gives the devil work and imployment , yea , and if he see 〈…〉 not them , they will seek him ! The fifth Aggravation of the sin of slighting known duties , is , when persons does not so much as set about well doing of them , that is 〈◊〉 great aggravation , this is clear , Luke 12. 47. He that knowes his masters will , and doth it not , neither doth prepare himself to do it , is worthy of double stripes . He will not take pains to prepare his heart for duty , that is a mighty aggravation : Some they are content to be under their setters as though they were bound of God , some they are content to live under their convictions as though it were impossible for them to answer them ; and they say there is no hope . The sixth Aggravation of slighting known duties , is , when a person slights duties after God hath commended the beauty and excellency of such duties ; that is no doubt a great aggravation , as when God doth commend prayer , and discovers the beauty thereof to a Christian , O then it is a sad and lamentable thing for that person to sit down and slight his duty , that is ( as it were ) to slight prayer when it hath on all its ornaments . A seventh Aggravation is , of slighting known duties , is when persons slight duties after they have been convinced of the advantage which waits upon the doing of them : Are there not some that slight prayer , notwithstanding they have been convinced that prayer hath been unto them a mount tabor in which they have seen Christ transfigured ? some they will slight prayer , after they have been convinced that prayer hath been the trysting-place betwixt Christ and them , and after they have been convinced that prayer hath been as the top of mount Pisgah , on which they have gotten a view of the promised land , O that is a notable aggravation of slighting of known duties , when the person hath this to say , Now I am slighting my own advantage ? There is this last Aggravation , when a person slights known duties , yet with very little resentment and grief of heart : Are there not many that have slighted their morning prayer here to day , and yet not have convictions therefore ? And are there not many persons here to day , that oftentimes goeth to bed without saying their prayers , and yet have as much peace of conscience as if they had done it ? I think a person hath gone a great length in hardness of heart , when he can slight known duties , and yet not be grieved ; yea , and it is a token that they have not only to do with a hardned conscience , but with a hardned will : Are there not many persons that notwithstanding of the slighting of known duties , yet never had a broken heart therefore ? Doth not the misbeliever slight the commandement of faith , and yet not weep for it ? Doth not the secure Christian slight the commandement of prayer , and yet not be grieved therefore ? Doth not the presumptuous sinner slight self examination , and yet is not much grieved ? And doth not the dissolute sinner that is under the power of his idols slight the commandement of mor●ification , and yet not have a sore heart for it ? Now the second thing which I shall speak from the scope , is , I shall propose some considerations to presse you to the exercise of all known duties . The first Consideration , it is the Christian which practises , and not the Christian which knoweth , to whom the promises are made : Would ye know the Christian which hath a right to the promises ? It is not the Christian which knoweth his duty , but it is the Christian that doth his duty ; This is clear in Matth. 7. 21. Not every one that saith unto me , Lord , Lord , shall enter into the Kingdom of Heaven , but he that doth the will of my Father which is in heaven , I think if the promises had been annexed to knowledge of duties ; then doubtlesse Balaam had been in heaven ; it is not the knowing Christian , but it is the practising Christian to who the promises are made . The second Consideration to presse you to the exercise of known duties , it is the Christian that is taken up in practising , and not the knowing Christian that is blessed ; would ye know the blessed Christian ? It is not he that knows his duty only , but it is he which knoweth his duty and doth it ; according to that word , Joh. 13. 17. If ye know these things , happy are ye if ye do them . Where ye may see happinesse is annexed to doing , and not to knowing : I confesse , if ye could speak your duty like an Angel , and if ye knew the smallest command in Scripture to be a command lying at your door , yet if ye do it not , ye shall never be blessed . O , know it , there are many knowing persons in hell to day ! The third Consideratirn to presse you to practise it , is the practising Christian , and not the knowing Christian that is approven and commended of God ; This is clear , Song 7. 1. How beautifull are thy feet with shoes , O Princes daughter , &c. Christ takes first notice of the Brides feet , which is her practice , and commends her from that ; believe it , Christ commends a Christians feet , more than his eyes , that is , his practice , more than his knowledge : It is the practising Christian which shall have that word spoken to him in the day of the Lord , Well done good and faithful servant ; it is not said , well known good and faithfull servant , but it is said , well done , for if you know never so much , and yet not practise it , Christ will never commend you . The fourth Consideration to press you to the doing of known duties , it is not the knowledge , put the practice of duties which will give peace to a Christians conscience , if ye would know all the commandements in the Bible , and yet never do one of them , it is nothing , it is not your knowledge that will give your conscience peace . I say this to you , many others knowing and their slighting of duty , in one day will make their conscience roar like a Lion , and they have nothing to answer it . I say unto you , O Christians ! if ye would have peace of conscience in the great and terrible day of the Lord , then practise what ye know , and desire to know what ye ought to practise . The fifth Consideration , it is the practice of your duty , and not the knowledge of your duty , by which ye rise up in conformity with God ; it is the practising of what ye know , and not the knowledge of what ye should do , that raises you up in conformity with him ; if ye know all that ye should do , and do it not , ye may be strangers to God , in respect of conformity with him , as if ye were meer ignorants . I wish there were in these dayes lesse knowledge and more practice , or rather I wish there were more knowledge and practice both together . I think the Christians of this time sins against a witnes in heaven , and a witnes against their own conscience : I think there are some ( but few amongst us ) in these dayes that sinneth out of ignorance , but I would say this , the person that sins out of knowledge , condemns himself , but the person that sins out of ignorance , the law condemns him . There is this , thirdly , that I would say to you from the scope , I would have you observing these six things concerning known duties . And first , many persons are more desirous to know what they should do , then to do what they know : Some persons cry out , Wherewith shall I come before the Lord ? and the Lord may answer them with this , Have I not shewed thee ? O man ! There is this second thing which I would have you knowing , the question which shall be proposed to you in the great and notable day of the Lord it shall not be , O man ! what knowest thou ? But it shall be , O man ! what didst thou ? This shall be the question which Christ shall put home to you in that day , What didst thou in thy lifetime , and not what knowest thou in thy liftime . Thirdly , I would say this , believe it , A grain weight of sincerity and practice , is worth a talent of knowledge : it is better to practise as the weakest Christian , than to know as the ●ost excellent angel , not practising what we know : Christ weight not our grace by quantity , but by quality ; not by degrees but by the truth and reality of them : I say , if thou knew never so much , a grain weight of sincerity and practice in Gods sight , is more worth than it all : If thou were as eloquent as Appollos , and 〈…〉 s wise as Solomon , and could ye speak with as many tongues as Paul , and if ye knew and understood all mysteries , yet if ye do not practise your duties , it is all to no purpose . Fourthly , I would say this , the slighting of known duties hath many sad disadvantages waiting upon them , and I shall name these four unto you . First , The slighting of duties , it is that which makes Christians weary in duties ; Is there any person here that slights duties at such & such a time , I prophesie this to thee , thou shalt weary of duties ere long , this is clear , Isa. 43. 22. But thou hast not called upon me , O Jacob , but thou hast been weary of me , O Israel . 〈◊〉 say , slighting of duties , and wearying in duties they will not be long asunder : Secondly , slighting of known duties brings on much hardnesse and stupidity of heart , according to that word in Nehem. 9. 16. where disobedience and hardnesse of heart are knit together : Would you know the reason why so many persons are under so much deadnesse , and under so many bonds ? It is because they slight known duties . Thirdly , The slighting of known duties doth these three things to our conscience . It either marres the peace of Conscience , or else it hardens the conscience . Or thirdly , It luls our conscience a sleep . I wonder how many of us can cal our selves render , since there is so much slighting of that we ought to do . Are ther● not many Christians , which may soon tell al● their privat prayers that they make to God. There is a fourth disadvantage which waits o● the slighting of known duties , and it is this the Christian who slights duty sometimes , tha● duty which a Christian doth , it is exceeding formal : There are some Christians which slights prayer one day , and the second day , and it is one to a hunder but the third day whe 〈…〉 that Christian prayes , but it be meer formality . O what makes Christians pray so weakly ? It is because they teach their hearts th● arte of praying formally by slighting of duty . Fifthly , I would say this to you , the slighting of known duties is the first step of the s 〈…〉 against the Holy Ghost . This is clear in Heb. 10. 26. For if we sin wilfully after that we have received the knowledge of the truth , there remaineth no more sacrifice for sin . I le tell you what is betwixt the sin of slighting known duties , and the sin against the Holy Ghost , there is no more betwixt them both but that word wilfulness . And what knowest thou , but thy slighting of duties may come to wilfulness ere long ? Ye would know this , that under the Law there was Sacrifices for sins of Ignorance , and likewise for sins of infirmities , but there was no sacrifice for presumptuous sins , now if this be the first step towards the sin against the holy Ghost , I am sure there are some here which have gone this length , yea , and I fear a little further : Now will ye take home this conviction , and I would say this , let the person which is not guilty of this offence amongst us , take up the first stone and cast at us : I suppose our conscience might accuse us , and we might steal out one by one . O! the dreadfull disadvantages which attends that person that slights known duties ! This is a strange thing , our consciences are no more moved at what one can speak of that which is our sin indeed , than though it did not concern us : I suppose there is not one here , bu● they may write this on their fore-heads , Guilty , guilty . Now there is this lastly which I would say unto you . The day is coming when the slighters of known duties , shall be forced to cry out , Ah that I had been an idiot & had never known my duty ! I confesse the slighting of known duties , and the sinning against Light , shall be a mighty aggravation of our sin . O what terror was it to Judas conscience when he came to think of this , I sold my Master , and I know I have sinned in so doing ! And O what terrour likewise will it be to you , when ye shall be convinced of this , my conscience told me that this was my duty , and I would not do it ! Now the next thing which we shall speak to from the words in general is , that God ( in the depth of his condescendancy ▪ ) hath many various wayes in making known duties unto a person or people , this is clear from the words , where God having pressed duties upon this people by the voice of his Ministers , now he sends a more sad and terrible preacher to them ; even a threatning Rod. Now this is clear that God hath many wayes in pressing people to their duties , Isa. 5. 4. What could have been done more to my vineyard that I have not done in it , &c. This is also eminently clear , Songs 5. 2. Open to me my sister , my Spouse , and if that will not do it , he will knock at the door and say , it is the voice of thy beloved that knocketh , and if this will not do it , he will use arguments to perswade her ; open to me my sister , is not that an argument ? yet he will give her another , for my head is filled with dew , and my hair with the drops of the night , and if all these will not do it , Christ will put in his hand by the hole of the door , which speaks this , that Christ in the depths of his condescendency , leaves nothing unassayed to presse people to their duty . This is also clear , Deut. 11. 26 , 27 , 28. where he sets life and death , blessings and cursings before them to presse them to their duty . I confesse there are many in heaven to day that Christ never took the half of the pains on them as he hath taken on some of us , and there are many in hell to day , upon whom Christ took never half so much pains as he hath done on some of us : and is it not then a wonder that we are not sent away to hell likewise ? Now I will tell you six great voices or means wherewith God presseth people to their duty . The first voice is , the voice of threatnings , all the threatnings which is in the Scripture , this is the voice of them all , O give obedience to your duty ! This is remarkably clear from that choise and remarkable place , Jer. 36. ver . 3 6 , 7. Therefore go thou and read this roll which thou hast written from my mouth , &c. Baruch , he is commanded to read all the threatnings of God to his people , and what is the precious end he hath before him ? It may be they will present their supplication before the Lord , and will return every one from his evil way , &c. This is the very end and scope of Gods threatnings , that persons may present their prayers before him ; and he will shake the Rod over our heads for this end . Therefore I say , give the threatnings of God ( who are his Messengers ) that which they require , and it is , to put the Rod by the door . The second great voice whereby God sometimes presses home duties upon folk , is by the voice and Rod of these sad afflicting dispensations which we meet with : This is ( indeed ) the end of them that persons would give obedience to the commands of God , this is clear in the very scope where he presses them to hear the voice of the Rod , that they might give obedience to their duty . And it is also clear from that sweet and excellent promise , Ezek. 20. 37. And I will cause you to passe under the Rod , and I will bring you into the bond of the Covenant . I say the very great end and design of God in sending Rods , is , that persons may be engaged to their duty . The third voice wherewith God presses people to their duty , is by the voice of promises , what is the great voice of the Covenant of promises ? It is , give obedience to commanded duties : This is clear , Ezek. 11. 19 , 20. And I will give them one heart , and I will put a new spirit within you ; And I will take the stony heart out of their flesh , and I will give them an heart of flesh , that they may walk in my statutes , and keep mine ordinances , and do them , &c. As it were , all the great promises of the Covenant have this promise , obey , and ye shall have , it is obedience that leads us to the possession of the promises . The fourth voice whereby God presseth persons to the doing of known duties , is , by the voice of all the mercies which we meet with ; I say , the voice of them all is this , O give obedience to his commandements : Yea , this is the very language of mercies : All the great things which God hath done to you , what is the scope and end of them all ? It is , O will ye come and obey . Fifthly , Doth not the great voice of ou● consciences , and of all the convictions which God rooves upon them , do they not say , O give obedience , and obey him with all thy heart , with all thy soul , and with all thy strength ? There is this last voice whereby God presses people to the doing of known duties , and it is by the voice of all the publike Ordinances ; what is the great voice of all these preachings which we daily preach unto you , but this , O give obedience to the Commands ? Now I would say this unto you , O people in Glasgow ! hath not God spoken to you by all these voices ? Hath he not spoken unto you by mercies ? Hath he not spoken unto you by threatnings ? by the voice of promises ? by the voice of the rod ? by the voice of our consciences ? and by the voice of publike ordinances ? Oh! look that the 26. Chapter of Leviticus be not Glasgows plagues ! Lord keep this place from Gospel-condemnation . For it is a fearful and dreadful thing to fall in the hands of the living God! yet seven times more , yet seven times more , I fear be your plague , Oh ▪ what can God do more to us nor he hath done ? Have we not pressed this duty upon you that ye would imbrace Christ , and that this duty might be your delight ! If Christ cannot allure us to give our hearts away to him , ( in a manner ) he will force us to give our hearts to him . I confesse it is sad to slight and disobey the voice of the Rod. God hath two times fearfully shaken the ●hreatning Rod of his wrath over this City of Glasgow in a few years , look that so many menacings of Gods Rods be not the fore-runner of some sad stroak from the Lord. Now this is ●our duty to be hearkning to his voice : this is Christs first word , and it is his last word , and it 〈◊〉 his best word . O then take him and imbrace him ! I think there is seven steps of judgement which is like to overtake us , if we hearken not ●o his voice : I say , God hath spoken much , ●nd what can he speak more ! And what can ●e do more ? And what can we do less to him ? 〈◊〉 say , all the slighting of these threatnings of God , to you they are the fore-runner of these seven remarkable steps of judgement . The first step of judgement which ordinarly doth befall slighters and disobeyers of Gods ●oice , is , God shall slight their voice when they ●ry unto him : and , oh ! is it any wonder that God stop his ear at all our prayers ? because , ●s it not known that we stop our ears to this precious invitation and cry which Christ hath ●o us , O take me . Therefore , I say , O give Christ your hearts , and then he will hear your ●oice . There is a second step of judgement which ordinarly befals these who slight these great and precious voices by which God is speaking to us : and it is , Be afraid that at last thou come not to this , that thou shalt have no answer ●rom God ; that God shall speak no more unto ●hee ; yea , that thou come not to this , that God shall speak his last word unto thee , and have no more to say . I confess , when God goeth from preachings to Rods , it is an evidenc● that we are hard to be perswaded . It is sa● when he makes the Rods our teachers , and w● will not be taught by them ; though , I think that were a blessed cross that should make u● come to Christ. I think , Christ must do to us as Abosolom did to Joab , he sent to Joab to com● to him , and he came not ; Absolom then set hi● corn fields on fire , so that at last he might come So , I think , Christ must set our corn fields o● fire , that we may be constrained to come to him . There is this third step be like of our judgement , and it is this , I fear , that sad and lamentable word is like to befall us , if we continu● to slight this Gospel , Ezek. 21. 5. That all flesh may know that I the Lord have drawn forth my sword out of his sheath , it shall not return any more . Yea , God hath begun to draw the sword of his Justice out of his sheath , and who know● when he will put it up again ? Is there any person that hath confidence or perswasion tha● God will quickly sheath the sword which he hath drawn against us ? The fourth step of judgement which light● down upon those that the slights the voice o● Gods threatning Rod , is that which I think is more sad , Ezek. 21. 11 , 12. The sword is sharpnes and fourbished that it may glitter , and that i● may make a sore slaughter , and that it may b● given into the hand of the slayer : And what know ye but your disobedience to all these voices by which God hath been speaking to you , hath made him to draw his sword , and he is to deliver it into the hand of the slayer ? And oh 〈◊〉 who shall be the slayer , into whose hand th● sword shall be delivered ? There is this , fifthly , which shall be a step of our judgement , if we continue to slight all these voices by which God doth speak to us , and it ●s that word , Ezek. 20. 31. As I live , saith the Lord God , I will not be enquired of by you . I will cease now to have correspondance with you ●ny more . There is this sixth step of judgement which may and shall befall us , if we thus go on to ●light all the voices of the Lord to us ; and it ●s that word in Ezek. 24. 13. I would have purged thee , and thou wouldst not be purged : thou shalt not be purged any more , till my fury , &c. There is this last step of our judgement , which I think , is the cap-stone of all the rest , if we continue in all our slightings of the voices by which God speaks to us . By all appearance there shall be one of these two decrees past in heaven against us . First , either that in Hos. 4 17. Ephraim is joyned to his idols , let him alone . Or , secondly , that decree in Rev. 22. 11. He ●hat is unjust , let him be unjust still , and hee which is filthy , let him be filthy still , &c. I say , To day if ye will hear his voice harden not your hearts , as in the day of provocation . Glasgow is yet within speaking termes to God. O! who knowes how long it shall be so ? Now , if ye will not hear him in the still voice of the Gospel ; O! will yee hear him speaking in the whirle-wind ? There is nothing that will befall us , which will be the cap-stone of our misery , so much as that , when Christ shall come and take his farewell . I think there is few of ●s who are here , who is within sight of Christ ; but I am sure there are many here which are within speaking termes to Christ. Now , what doth he require and call for a● your hands ? Doth not all the promises in th● Covenant say , O come , and take him ? Do 〈…〉 not all the Rods and sad dispensations whic● we meet with , say , O come , and take him Doth not all the threatnings in the Law , say unto you , O come , and take him ? And doth not al● your convictions of conscience ( whereby you need of Christ is discovered ) say this unto you , O come , and take him ! Are ye not surrounded about with many voices , that cry o● this unto the City , O come , and take him Therefore , O harden not your hearts to thi● pleasant voice . I have only these seven word to speak to you , and I shall close . And first , God hath a threefold Rod , where by he maketh himself known to people . First He hath the Rod of his mouth , whereby he makes known his word to us . Secondly , ther● is the Rod of his hand , and that is affiction an● crosses . Thirdly , there is the iron Rod of h 〈…〉 destruction , when God doth utterly destroy that destruction shall not rise up the secon● time . Now God hath been long speaking t● you by the Rod of his mouth , and by the Ro 〈…〉 of his afflictions and crosses ; and O , now b● ware lest he come and speak to you by the iro● Rod of destruction ! Look that the trea● which is betwixt Christ and you be not broke● O be perswaded to lay hold upon your tim● while it is with you . Secondly , I would say this word unto yo● I think the slighting of the sad and lamentabl● threatnings of God , which he hath threatn 〈…〉 and denounced against you , is a sad fore-run 〈…〉 of some sad stroak from the Lord. Are the● not many persons which slights threatnings through the want of faith ? they believe not that such a threatning is true , and therefore I think it is like that God will preach to your sense before you believe what he now preaches ●o your ear . I say , the day is coming that before the threatnings of God be believed by some of you , he must preach to your sense , and make you to feel that which ye would not believe : And are there not many that will not make use of the threatnings , because they believe the threatnings is not to them ? And therefore they ●ake not particular applications of the threatnings to themselves . I confesse , I think it were good for every one of us to take home the threatnings to our own bosom . Thirdly , some will not take and make use of the threatnings , because they mistake what is ●heir 〈…〉 ing . There are some that let Christ threaten them what he will ; they are still in the dark , and cry out , O what doth Christ mean ●y this threatning ? This is clear from the ●ractice of the Jews , John 7. 33 , 34. compa●ed with the 35. and 36. verses : Christ threat●ns them with this ; Yet a little while I am ●ith you , and then I go unto him that sent me . Ye 〈…〉 all seek me , and shall not find me : and where I 〈◊〉 , thither ye cannot come . Now , what hin●ers them to make application of this threatning ? It is in vers . 35 , 36. What manner of say 〈…〉 is this that he said , Ye shall seek me , and shall 〈◊〉 find me : and where I am , thither ye cannot 〈…〉 me ? Will he go unto the dispersed amongst the ●entils , and teach the Gentils ? So they know ●ot the meaning of the threatning , and that 〈…〉 ders them to apply it . The fourth reason why many persons make not applications of the threatnings , and it i● ignorance of their own condition . Some persons will be living under such a sin , and yet whe● that sin is threatned , they will not apply it , because they know not their sin . Are there no some persons , that will not take a threatnin● for their worldly-mindedness , because they c 〈…〉 their worldly-mindednesse , frugality ? Ar● there not some persons , that when a Minis 〈…〉 threatens against presumption , they wil not tak● with it , because they think their presumption , faith and confidence ? And are there no● many things threatned against hypocrisie , an● few of them applyed , and this is because we● think our hypocrisie sincerity ? Fifthly , this marrs the application of threatnings to many , because God hath a mind to destroy them ; therefore they do not apply threa●nings : That is a terrible word which is spoken of the sons of Eli , in 1 Sam. 2. 25. No●withstanding they hearkned not unto the voice 〈◊〉 their father , because the Lord would slay the● Some , God hath a mind to destroy , and ther●fore they do not apply threatnings . There is this sixth ground why persons w 〈…〉 not make application of threatnings , and it 〈◊〉 because ordinarily some persons are possess 〈…〉 with high thoughts of themselves , and to● much self-love . There is nothing marrs the a●plication of threatnings so much as self-love wee have no will to believe any sad thin● against our selves . Lastly , there is this which marrs the applic●tion of threatnings , and it is our not knowi●● what a sad and sinfull thing it is to , slight 〈◊〉 〈…〉 t apply threatnings . I confess , I think it is 〈◊〉 question that is hard to determine , whether ●he slighting of promises , or the slighting of commands , or the slighting of threatnings , be the greatest sin ? But I am sure of this , our slighting of threatnings , is the rise of 〈◊〉 slighting of promises , and likewise the rise of our slighting of commands . Now I shall say no more : O that ye were perswaded to hearken ●o God , that Christ might not be provoked to depart from you , and to take his farewell . And to him who is able to help you to hold him till the breaking of the day , we desire to give praise . SERMON IX . Micah 6. 9. The Lords voice cryeth unto the City , and the man of Wisdom shall see thy Name , hear ye the Rod , and who hath appointed it . IT is not much though a Christian be put in a furnace hot seven times more then ordinary , if one in the form and likeness of the Son of man ●alk up and down with him in the furnace . Is it ●ot Christs presence which makes a wilderness ●ike the garden of the Lord ? Is it not Christs presence which makes afflictions pleasant ? Is 〈◊〉 not Christs presence which makes a crown of ●horns a crown of joy ? Is it not Christs pre●ence which makes heaven pleasant ? And must 〈◊〉 not be Christs presence that must make earth pleasant also ? I confesse , disertion under the cross is one of the most sad and afflicting dispensations which a Christian can meet with : bu● however , ere long there will be a blessed exchange of cups ; that in stead of the cup of bitterness , which is presented to a Christian t● drink ( while he is here below ) he shall have 〈◊〉 cup of the eternal consolations that is above presented to him from the hand of the Lord. I think a Christian may be poor in possession , but rich in hope . I think a Christian may no● have much , as to his sensible enjoyments , bu● may he not cast up his eyes unto the eterna● inheritance , and cry out , yonder is my portion , i● that land are my lines cast . There are these fou● things that I would say unto you before I com● to the words . The first thing which I would have you taking notice of , is this , there are three thing● which a Christian may meet with which ar● unspeakable . First , sometimes a Christian may meet with an unspeakable sorrow so that he cannot make language of it , because of the anxiety of his heart , but is forced to cry out tha● word , my stroak is heavier then my groaning . Secondly , A Christian may meet with an unspeakable mercy , he may meet with such a mercy and token of love from the hand of the Lord , that i● he were put to it , he could not make languag 〈…〉 of it , he could say no more to the commendation of his mercy but this , What shall I sa● more ? he hath spoken it , and himself hath done it . Thirdly , A Christian may meet with an unspeakable joy , he may be brought to that cas● and condition that he cannot make language o● his joy , according to that word , 1 Pet. 1. 8 Believing ye rejoice with joy unspeakable and ful● of glory . Secondly , I would have you taking notice of this , that it is exceeding much of the concernment of a Christian to believe and close with this truth , that there is not a grain weight of ●ffliction in his cup , which infinit wisdom doth not think fit should be there , and which infinit love did not put there : To know and rest upon this , that infinit wisdom and infinit love was ●t the mixing of the cup , ( and his tender heart will carve no more out to us then we are able ●o hear ) this is an help to patience . Thirdly , I would have you taking notice of this , I think there are some Christians that is forced to blesse God more for their crosses than for their mercies , & that they have been forced 〈◊〉 their darkest nights to cry out , It is good for me that I have been afflicted . There is this fourthly which I would have you taking notice of , that the crosse of a Christian , it hath two faces , an outward face , and 〈◊〉 inward face , and the outward face of the ●●osse seems oftentimes the most unpleasant , ●ut O if a Christian could win to see the inside of his crosse , He might sit down by the River of Babel , and there pen songs of praise to God , even praise for this that he hath been afflicted ; O it is comfortable to the Christian that Christ hath gone to heaven by the way of the cross , that his blessed feet hath troden that way , and that his precious lips hath drunk of that cup. But to come to the words , we told you , that there was five things in the words to be considered . First , that here was an excellent ex●ortation given to the people of Israel and Samariah , which in short is this , Hear the voice ●f the rod , and who hath appointed it ; and from this exhortation ye may take notice of these five things . First , That every cross and sad dispensation which a Christian meets with , it hath a voice and language in it , therefore sayes he hear the voice of the rod , as if he had said , take notice what the Rod sayes , and what it cals for from you . The second thing to take notice of from this command and exhortation is this , that it is the duty of a Christian to observe & give obedience unto what the Rod speaks a● cals for ; therefore is the command given forth hear the voice of the rod. The third thing that we take notice of from this command is , that there is a great unwillingness in persons to hear what the Rod speaks , and therefore the command is put home , hear the voice of the rod. Fourthly take notice of this , that the voice of the Rod , and the voice of him that hath appointed it , are one and the same very thing therefore these two are knit together , hear the voice of the rod , and of him who hath appointed it . There is this lastly which we would have you taking notice of from this command and exhortation . It is a great point of spiritual widsom for a Christian to take up and hear the voice of the Rod , therefore it is said , the man of wisdom shall see thy Name . It is not every man that can take up what the Rod speaks , it is only the man that is indued with much heavenly wisdom from God. Now as for the first thing that we spake from the words , viz. That every rod which a Christian meets with , it hath a voice in it . Before I speak to this , I would have you to take along these considerations . First , It is a singular and most remarkable step 〈…〉 he good will of God , when he doth manifest the ●eaning of a rod to a person or a people . Job ●3 . 16. He openeth the ears of men , and sealeth ●heir instruction , which is brought in as a singu●ar favour from God , that is , he makes them ●o know what the rod speaks , Elihu puts such 〈◊〉 note of mercy upon this , that he thinks it 〈◊〉 〈…〉 p to delivery from the rod , He delivers the ●oor from affliction , how is this , that he opens their ●ars , and seals their instruction ? it is , when God makes a person to take up the meaning of the Rod , for when he makes them to understand ●he voice of the Rod , it is half a delivery from ●he Rod , do you not know this , that when the 〈…〉 se of a disease is known it is half healed ? So when the end that God hath in sending rods , is known and taken up , we may say it i● half ●emoved . Secondly , The Christians of old hath taken much pains to know the voice of the Rods that they meet with , as i● clear from , 2 Sam. 21. 1● where the land of Israel being three years under famine , David went and enquired the cause of that Rod , and it is likewise clear from Job . 7. 20. where Job is exceeding desirous to know why God set him up at a mark for his arrows , and that he was become a burden to himself . Thirdly , We would have you to take notice of this , that it is exceeding anxious for a tender Christian to be under a silent Rod , to be under such a dispensation that he knows not the language of it , this is clear in Job 3. 23. where Job makes this the capestone of his sorrow , that his way was hid , that is , he knew not what was the reason of Gods contending with him after such a way , as likewise it is clear in Job 10 , 2● where Job is put to propose that question to God , Shew me wherefore thou contendest with me ? The fourth Consideration , that we would have you taking along with you , is this , It 〈◊〉 exceeding hard for a Christian to profite by a Rod till once he take up the meaning of it , and I shall give you these three grounds , why it is so hard for a Christian to profite by a Rod till he know the voice and meaning of it : First , Because it is hard for a Christian to win to submission to the Rod , till he know the voice of it , it is the knowledge of the meaning of the Rod that makes a Christian cry out , I was dumb and opened not my mouth : Secondly , Because as long as the meaning of the Rod is hid from a Christian , he knoweth not what remedy to go about to deliver himself from that Rod , but when he knoweth the reason of Gods contending with him , he hath a clear way before him how to win out from the crosse . Thirdly , This is the reason why a Christian cannot profite by the Rod till he know the voice and meaning of it ; he cannot win to a solide closing with this ●ruth , that God is in the Rod , till he win to ●he knowledge of the voice of the Rod in some measure ; there is nothing will help a Christian more to cry out , God is in the Rod , than this , his knowing the reason of Gods contending with him . There is this fifth Consideration that we would propose , a Christian may be long under a Rod before he know the voice and language of it ; we conceive this is clear in 2 Sam. 21. 〈◊〉 , 2. where the land of Israel is under three years famine before David could take up the reason of Gods contending with them : It is not to be supposed but David had made frequent supplications to God for understanding the meaning of that Rod , and yet there are three years interveening before he can know it . The last Consideration that we would propose unto you , When a Christian wins to take up the voice and language of the Rod , he ought not to delay , but presently go about and answer it , this is clear in the practice of David , when he knew the reason of Gods contending with him he immediately sets about to remove it . I confesse it is a fault amongst many , they are more desirous to have their crosses removed then to have their crosses sanctified unto them ; some prayeth to have the bitterness out of the crosse , more than to have the bittenesse of 〈◊〉 removed out of the crosse . Now in speaking to the first thing in the words , viz. That every Rod and Dispensation of God hath a voice and language in it : I shall speak a little to these four things . First , How a Christian may win ●o take up the meaning of the Rod in particular afflictions . Secondly , I would speak a little to some mistakes in taking up the voice and language of such a Rod and afflicting dispensation . Thirdly , I would speak to this , how a Christian may be helped to give obedience to the voice of the Rod. Fourthly , I shall speak a little to eight or nine special voices which the Rod oftentimes hath ; As for the first of these , viz. how a Christian may win to take up the meaning of the Rod and sad Dispensation , I shall prescribe unto you these six wayes . First , Be making serious application to the throne of grace , that God would give you light concerning such a Rod ; This is remarkably clear in that instance in Gen. 25. 22. where Rebecca being under such a particular Rod , and she knew not Gods way in it , therefore she went and enquired of the Lord , and she received a particular and distinct answer to her case ; and it is also clear in the practice of David , 2 Sam. 21. 1. Israel being under a Rod of famine , David went and enquired of the Lord concerning the meaning of it , and he met with a distinct answer : And this is likewise clear in Job . 10. 2. where Job being in the dark , concerning the meaning of the Rod , he desires that God would show him wherefore he contends with him . I will tell you seven sad cases which a Christian may be put to , of which Christ is an excellent resolver : The first case which a Christian may be put to , which Christ hath exceeding good skill to resolve , and it is that , Song 1. 7. Tell me , O thou whom my soul loveth , where thou feedest , where thou makest thy flocks to rest at noon , &c. When a Christian knoweth not where Christ is feeding , to go to him , he will sweetly resolve that question , for ye may know this , a Christian may be brought to these two steps of disertion . First , Christ may be gone , and secondly , ye know not in all the world where to finde him , as in Joh. 20. 13. in that instance of Mary , and in Job 23. 3. Job hath not only lost God , but also he knoweth not where to finde him . The second case which Christ hath exceeding good skill to resolve , is this , Who is the Lord that I may believe in him ? That case or question which the blind man was put to , Joh. 9. 36. O will not Christ sweetly resolve that question , Is there any person that hath this question , Who is Christ that I may believe in him ? The third case or question which Christ hath exceeding good skill to resolve , Good Master , what shall I do to inherit eternall life ? Is there any here that is put to that question ? go to Christ , and he can sweetly solve it you . The fourth question which Christ can best resolve , is that question which Paul had , What wilt thou have me to do ? The fifth case in which it is best to go to Christ to get it resolved , when a person is brought to this strait , I know not the mind of the Lord , go to God and humbly ask , O why am I thus ? There is this sixth case , and it is Job 7. 20. I have sinned , and what shall I do to thee , O thou preserver of men ? When thou art put to this case , Christ can answer it sweetly thus , Only acknowledge thy iniquity . The last case which Christ can sweetly resolve , is in the word before the Text , Wherewith shall I come before the Lord ? If thou be put to this question , no answer can be given unto it but this , The sacrifices of the Lord are a broken a contrite heart . Now this is the first way how a Christian may win to know the voice and meaning of the Rod , even to make serious supplication to God that hee would make known to them his Name . There is this second way , by which a Christian may win to know the voice and meaning of the Rod , if the Rod was timed to thee when thy heart was under much distance from God , that probably is the meaning of the Rod , It is good for thee to draw near to God ; or if the Rod be timed unto a Christian when hee is much taken up in pursuit after the things of the world , and if thy Rod tryst thee when thou art under much formality in going about duties . then by all appearance that is the voice of the Rod to thee , to stir up thy self to take hold on God : So if a Christian would win to know the meaning of a Rod , let him compare his present frame with the timing of the Rod unto him . The third way how a Christian may win to know the voice and meaning of the Rod , is by reflecting on the manner and circumstances of the Rod ; for this is certain , the sins of a people or person may be engraven on the Rod in very legible letters , so that he that runs may read them : There are sometimes that the Rod doth preach our sins so plainly , that we need not to interpret it ; this is clear , Judges 1. 6 , 7. there is such a relation betwixt Adoni-bezek's judgement , and his sin , that he might read his judgements , as he did his sins in his stroak ; saith he , Threescore and ten Kings having their thumbs and their great toes cut off , gathered their meat under my table ; as I have done , so God hath requited me , &c. For now was he taken prisoner , and his thumbs and great toes cut off : and it is clear from that word that Solomon hath , Prov. 21. 13. He that stoppeth his ear at the cry of the poor , he shall cry , and God shall not hear him . Zach. 7. 13. Therefore it is come to passe that as he cryed and they would not hear , so they cryed and I would not hear , saith the Lord of hosts : Where ye may see a divine proportion and analogy betwixt the Rod and the sin . The fourth way how a Christian may win to know the voice and meaning of the Rod , and it is by observing what hath been the mind of the Lord , and what he called for from his people in Scripture , when they were put under such a Rod and anxious dispensation : Search what was Gods mind to the godly in Scripture under such a Rod , and by all appearance it is yet his mind in the same crosse , according to that general rule , Rom. 15. 4. For whatsoever things were written afore-time were written for our learning , that we through patience and comfort of the Scriptures might have hope . The fifth way for a Christian to win to know the meaning of the Rod , is to be much in observing the circumstances of the Rod , there may be circumstances in a Rod by which a Christian may win to exceeding much light concerning what is the Lords mind by such a Rod : It is known the observing of the circumstances of a Rod will help a Christian to these three things . First , That such a Rod is from the hand of the Lord. Secondly , That God in the midst of wrath remembreth mercy . Thirdly , It will help a Christian to know the voice and language of the Rod , sometimes in the crosse it self , a Christian cannot read love , and yet in the circumstances of the crosse he may win to read very much love . There is this sixth and last way how a Christian may win to the knowledge of the voice and meaning of the Rod , and it is to be considering that all the Rods and dispensations which a Christian meets with , hath one of these three ends . First , The Rod is either sent to a Christian that he may mortifie his predominant idols . Or , secondly , for exercise of his predominant grace . Or else thirdly , that he may be put to the exercise of that which ought to be his predominant duty : These are voices and languages of the crosse which a Christian meets with . And I would only by the way say these two things to you . First , It is easier to bear a Rod patiently which is for the tryal and exercise of our predominant grace , than to bear a Rod patiently which is for the mortifying of our predominant idols , there is no Rod which a Christian can bear worse , than the Rod which strikes at the root of his predominant idols ; so a proud man he can bear any crosse better nor reproach , and a worldly minded man can bear any crosse better than poverty , so the cross which stands in direct opposition to our predominant idols , we have great difficulty to bring our hearts to a patient submission under it , are there not many that when their idols are stricken , they cry out with that man in Judg. 18. 24. They have taken away my gods , and what have I more ? Is it not certain that when God strikes somtimes at the root of our predominant idols , we cry out with Jonah , That it is better for me to die , than to live ? Though I may say , the crosse which we have least will to meet with , is ordinarly best for us : For ( if so we may speak ) our will and our well are seldom or never knit together ; but precious Christ , his will and our well are oftentimes knit together . Secondly , I would say this by the way , There are ordinarily some Analogy betwixt our cross and our sin , if the Egyptians did kill all the male children of the Israelites by casting them into the River , God doth likewise kill all the first born into the land of Egypt , and if Nadab and Abih● offer strange fire upon Gods altar , he will consume them with fire from heaven ; and if the Sodomites be taken up with the fire of lust , God will bring down fire from heaven and consume them . Now the second thing which we promised to speak a little unto , was to some mistakes which Christians have concerning the meaning of the Rod. And first , many thinks ( indeed ) the crosse speaks wrath when it speaks love , and some when they cannot read love in the hand of God , they think it is impossible to read love in his heart , some thinks that love and the Rod cannot be together at all : I say , God may never love a person more nor when he is correcting him . But first , I would say to a person under that mistake , we never know by any of these things whether love or hatred belongs to the person that is afflicted ; For all things happen alike to all , as it happens to the fool , so happens it to the wise man , to the righteous even as to the wicked . Secondly , I would say this to the believer that is under this mistake , he reads wrong that reads wrath onely upon the crosse , for it is certain , love is written in dark characters upon it , and the spirituall man he may read them : Hence it is Heb. 12. 5 , 6. We are commanded to remember the exhortation th●● speaks unto us , as unto sons : My son , despise not thou the chastnings of the Lord , nor faint when thou art rebuked of him , for whom the Lord loveth he chasteneth , and scourgeth every son whom he receiveth . The second mistake concerning the meaning of the crosse , is , some thinks God can never answer their prayers so long as he is plag●ing them , according to that strange divinity , Job 9. 16. If I had called , and he had answered me , yet would I not believe that he had hearkned unto my voice . So this is the mistake , all the answer of their prayers are nothing , if God be contending with them . The third great mistake concerning the meaning of the Rod , is when persons begins to dispute their interest when they meet with such a Rod and sad dispensation , and when they do not ( indeed ) see what is the reason of Gods contending with them : When he puts them in the furnace , presently to fit down and reject their confidence , and cast away their hope , this is certainly a great mistake of the meaning of the Rod. The fourth great mistake of the voice and language of Gods threatning Rod , is for a person to think Religion but van●iy and an empty thing under the crosse , a Christian may be brought to this : Now I would not give a plack for godliness , it is nothing worth at all : as is clear from Psal. 73. 13. when he takes notice , He was plagued every morning , and the wicked was in prosperity about him , he cryes out ▪ verily I have washed my hands in innocency , and cleansed my heart in vain : Yea , it is hard for a person not to cast at Religion when God is contending with him , O it is hard to have a great respect unto the wayes of godlinesse under the crosse . There is this fifth mistake under the crosse , and it is to dispute the fellowship a Christian hath with God , according to that word of Gideon , Judges 6. 13. If the Lord be with us , how then is all this evil come upon us ? The Christian will cry out , I cannot reconcile Gods heart and his hand ; I cannot reconcile love in God , and his being with me , and this cross and Rod. Now thirdly , I would speak a little to this , how a Christian may be helped to obey the voice of the Rod , and we conceive if you will take along these things with you , ye may be helped to obey what the rod cals for at your hands . And first , then if the rod call for the mortifying of such a particular lust and idol , it is encumbent for you presently to sit down and bring up your hearts to a spiritual detestation of such an idol , that if God be punishing you for your idols , ye must subscribe a bill of divorce to them , and cry out , What have I any more to do with idols ? and say to them , Get you hence , and cast them away to the moles and to the bats . There is a second way or help how a Christian may win to the obedience of the voice of the Rod , and it is , if the voice of the rod be for the mortifying of such an idol , I intreat you sit down & study the disadvantages of such an idol , and study also what hazard there is by keeping thy soul constantly knit to it , that when the voice of the Rod is this to thee ; O quite such an idol , or such a Delilah , thou must then study to know what it is to thy disadvantage to keep such an idol , and what it is to thy advantage to quite it : I confess there are some that their idols are mortified to their light before they be mortified to their affections ; yea , there are some , they have a constrained mortification , their idols are mortified and die to them before they be mortified to their idols . Thirdly , If the voice of the Rod be this , stir up such a grace , and be much in the exercise and practice of it ; then I say , study to know that there is as much spiritual advantage in the real and spiritual exercise of such a grace , as ye can lose by all the Rods ye can meet with . Is it not certain that Job gained as much spirituall advantage by the exercise of his faith , and of his patience ; yea , much more than in losing all the things which he lost ? if a Christian once knew that his riches consisted in the exercise of his grace , there would not be a rod sent for the tryal and exercise of his grace , but he would take it chearfully in his arms . The fourth way how a Christian may be helped to win to obey the voice of the rod , and it is , If the voice of the Rod be for the tryal of thy predominant grace , & for the exercise of it , then , I say , consider this , that the tryal and exercise of thy predominant grace by the Rod it shall have ( if it be sanctified ) a glorious and excellent issue and peace , it is the Rod that hath most noble advantages that is immediatly errected for the tryal of thy predominant grace . The sixth way how a Christian may win to obey the voice of the Rod , and it is , If the voice of the rod be that thou should set about the exercise of such a duty , then endeavour seriously that all impediments and lets to that duty be laid aside ; as if the crosse call for the exercise of faith , or if the cross call for the exercise of prayer , then I say , remove all things which may be impediments to hinder thee from the exercise thereof , or from the exercise of ●aith : Leave ( as it were ) thy servants and thy asses at the foot of the mount , and go thou up and sacrifice all thy idols and lusts . The seventh and last way how a Christian may be helped to win to obey the voice of the Rod , If the voice of the rod be to be much in the exercise of such a duty , then study to have the luster of that duty , and the beauty thereof commended unto thee . O but prayer is a thing which doth much good to us ! I think this is the reason why God hath contended with many ; he would make duties sweet to them , and he would make sin bitter . Now the fourth thing that I shall speak a little unto , is to what ought to be a Christians duty while he is walking under a silent Rod , and knoweth not the voice of it ; and I would give you these five di●●ctions how a Christian should carry himself under a silent Rod. First , he would know God to be just , though hee knoweth not for what he contends with him . Secondly , he would be serious in making supplication to God , to know the distinct meaning of such a Rod ; I confess sometimes we take the rod to be silent , because wee cannot hear the voice of it ; but oftentimes the silence of the rod is from this , that wee know not the voice of it , and we hear it not though he speak to us in an ●●dible language , but if a Christian be under a silent Rod , it becomes him then to go to God with this , I have sinned , I will do so no more , shew me wherein I have offended . There is this third direction which I would give to a Christian under a silent Rod , he would be serious to know what is the reason of Gods keeping up his mind from him in such a Rod ; I say , when the rod is dark , and the crosse is silent , it is suitable then to say , What is the reason of this that God doth not let me understand the voice and language of the Rod ? I confesse there may be sad things hinted at when God puts a Christian under dark and dumb crosses , however although it be so , I think it is good for us to be walking submissively in the dark , for hee will guide the blinde in the way that they know not ; sometimes it is better for us to have dumb and silent crosses than to have a speaking crosse . The fourth direction , The Christian would study to bring his heart to a tender and spirituall frame ; for sometimes our not understanding the voice of the Rod , it is because we are no● spiritual . Lastly , I would give this direction to the Christian who is under a dark and silent crosse , study at that time to have thy heart most united to Christ , for at that time thou is most ready to fall : O that is a time when the devil fishes most , because that is the Christians drumly water ( so to speak ) O it is known , the devil never gets any advantage over a Christian so much as when he knows not the meaning of the crosse ! I confesse the devil will tell you a false meaning of a crosse , he can interpret the language of a crosse after another way th●● God doth interpret it . Now being to choose our discourse , I shall name these eight or nine Observations concerning the crosse , which I would have you taking notice of . First , When a Christian doth first meet with a crosse , he may be patient and submissive under it , and yet if the threed of the affliction be spun out to any length , hee may turn impatient . I confesse it is not much the first day that the crosse meets with us to be patient ; but let the crosse ly on us , then we will cry out , why is it that God deals thus with me ? this i● clear in the practice of Job , when first he met with the crosse he could take it in his arms , and cry out , The Lord hath given , and the Lord hath taken away , blessed be His Name . But let the crosse ly a little while on Job , then he will cry out , I choose strangling and death rather than life : A green wound is half whole ( as we use to speak ) but let once our wound begin to feaster , then we will be impatient . The second Observation which we would have you to take notice of concerning the crosse , There are five sorts of blasphemy which one that is under a crosse may fall into . First , He may fall into that blasphemy of calling God unjust , according to that word , Ezek. 18. 25. Yet yee say the way of the Lord is not equal , &c. The second sort of blasphemy is , when we call God unfaithful ; according to that strange word , Jer. 15. 18. Wilt thou be altogether unto me as a liar , and as waters that fail ? O do wee not think that God is not half so good as his word under the crosse ? The third sort of blasphemy is , when wee call God weak ; there are sometimes we are brought to that , Is there no balm in Gilead ? and is there no Physician there ? my stroke is grievous , and my wound is incu●able . Sometimes when wee are under the crosse , we think it is above Gods power to set us free from it . The fourth sort of blasphemy which a man may have under the crosse , and that is , when he chargeth God with chang●blenesse , I think Christians under the ●rosse , are like men first going to Sea , when ●hey go first out from the Haven or by a Rock , they think that they are standing still , bu● the land beside them is moving , stirring ; so when first we come under the erosse , we think God is changeable , but wee are still the same . The fifth sort of blasphemy which one may have under the crosse , and that is , when he chargeth God with forgetfulnesse ; you know that forgetfulnesse is the property of an ingrate man and O if you call God ingrate or unthankfull you may call him any thing , I confesse , I thin● Christ forgets nothing of a Christian but hi● wrongs . The third Observation concerning the cross● is this , It is a speaking evidence of the want of Son-like frame , if the crosse do hinder us in th● exercise of duties , I confesse little proficing u●der the crosse , speaks this much , that either w● are not sons , or have not a son-like frame , so these who are the Lords children , when folly bound to them , the Rod of correction drives away : there are many of us in our afflictio 〈…〉 are of Ahazs frame , we sin more and more 〈◊〉 our afflictions . The fourth Observation which I would gi●● you concerning the cross , is this , there are fo 〈…〉 things which a Christian would take up conce●ning his crosse . First , He would take up 〈◊〉 speakable wisdom in his crosse . Secondly , 〈◊〉 would take up unspeakable love therei● Thirdly , He would take up unspeakable justi 〈…〉 and holinesse in his crosse : And fourthly , 〈◊〉 would take up these great advantages that fl●●eth to him from the spiritual use-making 〈◊〉 his crosse . Some Christians , they can read w 〈…〉 dom , justice and holinesse on a crosse , befo●● they can read love upon it , but however it good to take up all these four in the crosse● , and did dispensations which you meet with . There is this fifthly which I would say concerning the crosse , there is not a crosse and sad dispensation which a Christian meets with but it is a gift and royal donation sent by the hand of Christ to him ; there are some they look upon the promises as gifts , but I say to thee , thou must look upon thy crosses as gifts also , Philip. 〈◊〉 . 29. For unto you it is given in the behalf of Christ , not only to believe on him , but also to suf●●r for his sake : And there are some likewise that look on their sensible enjoyments , but not 〈◊〉 their crosses as gifts . I say if once a Christian win to know that the cross is a gift , he wol●●ikewise win to patience under the crosse . The sixth Observation concerning the crosse , ●●ere are some peaceable fruits of righteous●esse that redounds to a Christian which is ●ightly exercised under the crosse , Heb. 12. ●1 . Now no chastening for the present seems to be 〈◊〉 , but grievous , neverthelesse it yeeldeth the ●●aceable fruits of righteousnesse unto them which 〈◊〉 exercised thereby . I say sometimes the Rod 〈◊〉 a Christian is like Aarons Rod , it will ●●ud ●●d blossome in a night and bring forth plea●●●t fruit . The seventh Observation is , the most ●●re ●●joyments of a Christian are trysted to the ●●e of his being under the crosse , When was that Jacob saw the Angels of God descending 〈◊〉 ascending upon that ladder ? was it no●●hen he was forced to ly in the open field ? ●●en was it that these three Children saw Christ ●●he likeness of the Son of man ? was it not ●hen they were in the furnace , when it was not seven time●●ore then ordinary ? When was it that John g●t such a vision of God ? was it not when he was the Isle of Patmos for the Testimony of Christ ? When was it that Ezekiel saw the visions of God ? was it not when he was sitting by the River Chebar in the land of his captivity ? And when was it that Stephan saw the heavens open and saw Christ standing at the right hand of God ? was it not when they were stoning him to death for the Testimonies of Jesus Christ ? I say the most remarkable enjoyments of a Christian are trysted under the crosse : According to that word of the Psalmist , To the righteous there ariseth light in darknesse . The eight Observation that we would propose concerning the crosse , Oftentimes God tristes joy to a Christian under the crosse , when a Christian is beginning to lose his hope , and all things ( as it were ) growing dark about him then doth sight arise unto him : According to that wonderfull and strange expression , Zech ▪ 14. 7. At the Evening time it shall be light , whe 〈…〉 there is more appearance of darkness coming on Yea , even at that time it shall be light ; Is 〈◊〉 not certain , a Christian hath been sitting dow● at the midnight of his afflictions , crying ou● My hope and my strength is perished from th● Lord , and yet the Lord hath said to him eve● by his dispensations , thou art a lyar ? have w 〈…〉 not sometimes been casting away our hope , a●● the Lord hath loosed our bonds , and we hav● been as Peter when he was loosed from his pr●son , we have been as though we had seen a v●sion ? Lastly , I would say this to commend the cros● there are strange expressions in the Scripture that may make out to a Christian that the cross is not such a thing as many takes it to be . The first expression is in that word , James 1. 2. My brethren count it all joy when ye fall into diverse temptations . There are two things in that expression , which may make it strange . First , A Christian should count it all joy : It had not been so strange if he had said , count it joy or rejoyce when you are afflicted , but O that is strange ! Count it all joy when you are afflicted . That which secondly makes it strange , Count it all joy when you fall into diverse temptations , that is , rejoyce ay more and more when you meet with many crosses . There is this strange expression which may commend the crosse , and it is that word , Job 5. 17. Happy is the man whom God correcteth , &c. There is very much happinesse in such a lot and dispensation : Some of us thinks there is no people so cursed , as these who are afflicted ; But I say , a Christians afflictions are no smal mercies and blessings . The third strange expression which may commend the crosse , Job 5. 22. At destruction and ●amine shalt thou laugh , &c. Not to have a sad look ( as it were ) for all the crosses and afflictions that may come . The fourth strange expression which may commend the crosse , is that word , Rom. 5. 3. We glory in tribulation , &c. The last expression which may commend 〈…〉 t , and it is the glorious ends that waits upon these persons which is exercised under the crosse : According to that word , Jam. 1. 10. Blessed is the man that endureth temptations , for ●hen he is tried , he shall have the crown of life , I say let a Christian comfort himself in this , That in 〈◊〉 evils he will deliuer him , and in seven no 〈…〉 〈◊〉 shall come near him : Let a Christian be p●● to ●ever so much afflicton , let him comfo 〈…〉 himself with this , that his Saviour was put 〈◊〉 walk up and down in the earth , and had 〈◊〉 whereas to lay his head , and let him likewi●● comfort himself with this , that the day is coming , when he shall enter into those glorious and excellent habitations ; what is the cros● of Christians ? Is there not much in heaven 〈◊〉 comfort them against their crosses ? I shall no● say much to presse Christian-submission und●● the crosse ! I think it is more suitable to be e●quiring after duty under a crosse , than to 〈◊〉 enquiring how to escape out from under it ? 〈◊〉 is good to put all in Christs hand , concerni●● the crosse , the manner of it , and the lengthni●● 〈◊〉 it , and also the outgate from under it . No 〈…〉 〈◊〉 〈◊〉 who is able to make all things work t●●●ther for the best ( even afflictions ) unto h 〈…〉 ●●ople , we desire to give praise . FINIS . 
A58783	----	Certain cases of conscience resolved concerning the lawfulness of joyning with forms of prayer in publick worship. Part I ... Scott, John, 1639-1695. 1683 Approx. 103 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A58783 Wing S2039 ESTC R30551 11358595 ocm 11358595 47572 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58783) Transcribed from: (Early English Books Online ; image set 47572) Images scanned from microfilm: (Early English books, 1641-1700 ; 1469:6) Certain cases of conscience resolved concerning the lawfulness of joyning with forms of prayer in publick worship. Part I ... Scott, John, 1639-1695. 56 p. Printed by Henry Hills, Jun. for Fincham Gardiner ..., London : 1683. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. Public worship -- Early works to 1800. Conscience -- Early works to 1800. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion CERTAIN Cases of Conscience RESOLVED , Concerning the Lawfulness of Joyning WITH Forms of Prayer IN Publick Worship . PART I. VIZ. I. Whether the using of Forms of Prayer , doth not stint and limit the Spirit . II. Whether the using Publick Forms of Prayer be not a sinful omission of the Ministerial Gift of Prayer . III. Whether Praying by a Publick Form doth not deaden the Devotion of Prayer . LONDON : Printed by Henry Hills , Jun. for Fincham Gardiner at the White Horse in Ludgate-street , 1683. Books Printed by FINCHAM GARDINER . A Continuation and Vindication of the Defence of Dr. Stillingfleets Unreasonableness of Separation , in Answer to Mr. Baxter , and Mr. Lob , &c. A Perswasion to Communion with the Church of England . A Resolution of some Cases of Conscience , which Respect Church-Communion . The Case of indifferent things , used in the Worship of God , Proposed and Stated by considering these Questions , &c. A Discourse about Edification . Considerations of present use , considering the Danger Resulting from the Change of our Church-Government . The Resolution of this Case of Conscience , Whether the Church of England ' s Symbolizing so far as it doth with the Church of Rome , makes it Unlawful to hold Communion with the Church of England ? A Letter to Anonymus , in Answer to his Three Letters to Dr. Sherlock about Church-Communion . A RESOLUTION OF THE Cases of Conscience , Which concern the Use of FORMS of PRAYER . ONE of the main Points which our dissenting Brethren insist on to justifie their Separation from our Church , is , That our Publick Worship is perform'd in a Form of Words of Man's Invention ; which , they conceive , is unlawful ; for hereby , say some of them , the Holy Spirit , who inspires our Prayer , is stinted and limited , and hereby the Gift of Prayer , say others , which the Holy Spirit communicates to Ministers , to inable them to express the Devotions of their Congregations to God , is rendred useless ; and not only so , but even the Devotions of the Congregation too are mightily deaden'd , by being continually express'd in the same form of words : besides , that the wants of Christians being various , casual , and emergent , cannot be so fully represented in a fixt Form , as in conceiv'd Prayers , which upon the account of their variation in Expressions , may be the better extended to the continual variations of Mens cases and circumstances : besides all which , say they , we have no warrant for the use of Forms , either in Scripture , or pure Antiquity ; and if we had , yet an universal imposition of them , can by no means be lawfully compli'd with : this , according to the best recollection I can make , is the sum of what our Brethren urge against the lawfulness of joyning with us in a stated Liturgy , or Form of Publick Worship : and therefore , in order to the satisfying their Consciences in this matter , I shall reduce their whole Plea to these following Cases , and indeavour a plain and clear resolution of them . 1. Whether Praying in a Form of Words , doth not stint or limit the Spirit of Prayer ? 2. Whether the Use of Publick Forms of Prayer , be not a sinful neglect of the Ministerial Gift of Prayer ? 3. Whether the constant Use of the same Form of Prayer , doth not very much deaden the Devotion of Prayer ? 4. Whether the common wants of Christian Congregations may not be better represented in conceiv'd Prayer , than in a Form of Prayer ? 5. Whether there be any warrant for Forms of Prayer , either in Scripture , or pure Antiquity ? 6. Whether , supposing Forms to be lawful , the imposition of them can be lawfully compli'd with ? Case I. Whether Praying in a Form of Words , doth not stint and limit the Spirit of Prayer ? In order to the resolution of this Case , it will be necessary to explain first , what it is that the Scripture attributes to the Spirit in Prayer ; and secondly , what is meant by stinting or limiting the Spirit in Prayer . 1. What is it that the Scripture attributes to the Spirit in Prayer ? I answer , there are some things attributed to him which were extraordinary , and temporary ; and others that are ordinary , fixt , and standing : The through state and distinguishing of which will very much contribute to the resolution of this present Case , and therefore I shall insist more largely upon it . First , I say there are some things attributed to the Holy Spirit in this matter of Prayer which were extraordinary and temporary ; and that was the immediate Inspiration of the matter of Prayer , together with an ability to express and utter it in known or unknown Languages : thus as for the immediate inspiration of the matter of Prayer , we read in the Old Testament of Prayers and Praises , which , upon special occasions , were immediately indited by Divine Inspiration : for so when Hannah presented her Son to the Lord in Shiloh , the Text only saith , that she praid , and said ; but the Targum paraphrases it , that she praid by the Spirit of Prophesie , and accordingly praying and praising by immediate inspiration , is frequently call'd prophesying : So 1 Sam. 10. 5. The Spirit of the Lord shall come upon thee , and thou shall prophesie ; that is , as Expositors generally interpret it , thou shalt utter Spiritual Psalms and Hymns by immediate inspiration on the place ; and to the same purpose is the word used Numb . 11. 25. 1 Chron. 25. 1. and accordingly in the New Testament it is said of Zacharias , that he was filled with the Holy Ghost , and prophesied , saying , blessed be the Lord God of Israel , &c. The matter of all which Prayers and Praises , together with those in the Book of Psalms , and sundry others recorded in Scripture , was immediately dictated to those inspir'd persons by the Holy Ghost , and deliver'd by them without any recourse to their own invention or consideration , though as to the words of them , it may be justly question'd , whether they were not left to their own composure , as it seems very probable , the words of all other inspirations were ; for considering how the inspired persons differ'd in their stile , according as they differ'd in their education , in their natural parts , and intellectual improvements , it is very likely they themselves composed and worded their own inspirations , the Spirit of God taking care only so to oversee and direct them , that their words might not misrepresent their matter ; and if so , how much less reason have we to suppose , that the Spirit inspires the words of our Prayers : but this I shall not insist on . However , after that great descent of the Holy Ghost at Pentecost , wherein the Gift of Tongues was communicated to enable the first Planters of the Gospel , to propagate it through the World , it 's certain that not only the Matter of their Prayers , but even the very Language too in which they express them , was immediately inspired , insomuch that they were not only inabled to Pray upon the place in apt and fluent Expressions , but also to Pray in Languages , which they never understood before , and which even then they understood but very imperfectly , and also to interpret those Prayers into the vulgar Language , which themselves or others had utter'd in unknown Tongues ; and this , among others , the Apostle calls a Spiritual Gift , 1 Cor. 12. 1. which , as I remember , is the only place where the Gift of Prayer is mention'd in Scripture : and in 1 Cor. 14. 14. it is also call'd a Spirit , where he gives us an account at large of this miraculous way of praying . Now that this miraculous Gift of praying in , and interpreting Prayers out of unknown Tongues was extraordinary , and temporary , and peculiar to the Primitive Ages of Christianity , is evident , because the design of it was not only to inable the first Planters of the Gospel to perform their Ministerial Office in the vulgar Languages of the several Nations they were sent to , but also to be a sign from God , as all other Miracles were , for the confirmation of the Gospel ; for so the Apostle tells us , 1 Cor. 14. 22. That Tongues were for a sign , not to them that believe , but to them that believe not : and therefore since it 's granted of all hands , that the Gift of Miracles was extraordinary , and intended only for a demonstration of the Gospel to the Infidel World , and after that to cease , there can be no doubt but this miraculous Gift of Prayer was so too . But that the Spirits inditing the Matter , and , if you will , the words of those inspired Prayers , was also extraordinary , will require a larger proof ; because it is look'd upon by many of our dissenting Brethren as an ordinary and standing Gift , which the Spirit doth and will communicate to all successive Ages of the World. Against this Opinion of theirs therefore I shall briefly offer these following Reasons to their consideration : 1. That there is no promise of any such Gift , and therefore no reason to expect the continuance of it . For whatsoever standing and ordinary benefits we receive from God , we receive them by vertue of the New Covenant , in which he hath promised to us all those good things which we can reasonably expect at his hands ; and the promise of God being the only foundation of our hope , it is presumption to promise our selves what he hath not promised us : but now in all the New Covenant we have not the least intimation of any such promise , viz. That the Spirit will immediately indite to us the Matter and Expressions of our Prayers ; For as for that of Zachary 12. 10. which is the only promise that is pretended in the case , it 's evident , at first sight , that it 's nothing to the purpose ; I will pour out upon the Inhabitants of Jerusalem the Spirit of Grace and Supplications , and they shall look upon me whom they have pierc'd , and they shall mourn . What is all this to the immediate inspiration of the Matter and Expressions of our Prayer , when it 's plain , that the Spirit of Supplication here is the same with the Spirit of Grace , or of inward Piety and Devotion ? even as the following words imply , and they shall look upon me whom they have pierced , and mourn : that is , for their horrid sin of crucifying me . But that there is no such promise in the New Covenant is evident , from what is acknowledged of all hands , viz. That there are many good Christians who could never pretend to any such inspiration , who are some of them fain to be beholding to their own recollection and invention for the Matter and Words of their Prayers , and others , for want of a sufficient quickness of invention , to be beholding to Forms of Prayer of other mens composure ; neither of which they need , were they immediately inspir'd : And I am very confident 't would be look'd upon by all sober Diffenters as a very rash and unjust censure to affirm , that a man cannot be a good Christian , who doth not pray by immediate inspiration , but is always fain to depend either on his own invention , or a Form of Prayer for the Matter and Expressions of his Devotions : and if so , how can this consist with a standing promise of immediate inspiration of Prayer in the New Covenant ? unless we will suppose that there are Blessings promised in the New Covenant , to which good Christians may have no right or title , and of which they may never actually partake , which is utterly to destroy the nature of the Covenant , which extends to all who perform the conditions of it , and to cut off all our dependance upon it . 2. That as there is no promise , so there is no need of any such immediate inspiration . 'T is true , Christ hath promised by his Spirit , to be with us to the end of the World , and assur'd us , that he will give his Spirit unto every one that asks , and to what end hath he promised this , but only to supply our Necessities , and inable us to perform those Duties , which , through our own impotency , we cannot perform without him ? for so he argues from the readiness of Parents , to supply their Children with what is necessary to their bodily life and subsistence , to the readiness of God to bestow his Spirit ( that is to all the purposes that are necessary to their Spiritual Life , as the parallel plainly implies ) upon them that ask him . So that all we can expect by vertue of these promises is only this , That the Spirit of God will be ready to aid and assist us in all those necessary cases , wherein our Duty and Spiritual Life is concern'd ; and therefore if there be no necessity of an immediate inspiration of either Matter or Words to inable us to Pray , it is an unwarrantable presumption to expect it by vertue of these or such like promises . And that there is no necessity , I conceive , is very apparent ; for , First , As for the Matter of our Prayers , the Holy Spirit hath already sufficiently reveal'd it to us in the Gospel , and as plainly instructed us what we are to pray for , as he can be suppos'd to do by any immediate inspiration : so that with a very little consideration , we may thence easily recollect what it is that we need , and what we are warranted and commanded to pray for ; and for a summary of the whole , we need go no further than our Churches Catechism , which in answer to that Question , after the Lord's Prayer , What desirest thou of God in this Prayer ? sums up the whole matter of our Prayer in a few , plain , and easie words . And to suppose , after such a clear revelation of the matter of Prayer , a necessity of immediate inspiration of it , is in effect to suppose , that we have neither reason enough to understand the sense of plain words , nor memory enough to retain and recollect it . But against this , that passage of St. Paul is objected by our Brethren , Rom. 8. 26. We know not what we should pray for as we ought , but the Spirit it self maketh intercession for us with groanings , which cannot be utter'd . From which words , We know not what to pray for as we ought , they infer , that how plainly soever the matter of Prayer is reveal'd to us , we cannot in all cases know what it is without an immediate inspiration : which must either suppose , that all matter of Prayer is not plainly reveal'd to us , or that though it be , we cannot understand it ; whereas the Apostles words imply neither the one nor t'other , for it 's plain those words , we know not what to pray for , are not to be understood simply , but with reference to , as we ought ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for what to pray for as we ought , we know not ; which plainly refers to the manner , and not to the matter of our Prayer , how to pray for any thing with that fervency of desire , that dependance upon , and resignation to God , as we ought , of our selves , we know not without the assistance of the Spirit of God ; if therefore the Spirit hath already sufficiently reveal'd to us , what the matter of Prayer is , ( as he must be suppos'd to do , if the Scriptures be sufficient ) I see no necessity why he should reveal it again by immediate inspiration ; and if there be no necessity of it , I know no warrant we have to expect it : But then , 2. As for the Words of Prayer , by which we are to express the Matter of it , what necessity can there be that these should be immediately dictated to us , when as if we have not quickness enough of fancy and invention to express our wants and desires in our own words , we may readily supply that defect by Forms of Prayer of other Mens composure , which with very short additions and variations of our own , we may easily adapt to all our particular cases and circumstances ? and to imagin that with such helps and assistances we cannot word our desires to God without an immediate inspiration , is to suppose , that we are meer whispering Pipes , that can breath out nothing but what is breath'd into us . 3. That as there is neither promise , nor need of any such immediate inspiration of Prayer , so there is no certain sign or testimony of it remaining among us : whenever God inspir'd men with Divine matter and words , his way was always to attest the divinity of their inspiration with some certain sign by which themselves , and others , might be well assur'd of it ; and though at this distance from the inspired Ages we cannot certainly determin by what token it was that the Prophets knew the divinity of their own inspirations while they were seiz'd with them ; yet this we know , that after they were deliver'd of them , God always took care to attest them by some miraculous operation : for so Miracles are styled by the Apostle , the evidence and demonstration of the Spirit , as being the constant signs and tokens of Divine inspiration ; and indeed without such signs to distinguish it from false pretences , we were better be without inspiration , than with it , because we shall be left under an unavoidable necessity , either of admitting all inspirations which pretend to be divine , or of rejecting all that are truly so : as to instance in this case of Prayer , we know 't is possible for men to have the matter and words of it dictated to them by a natural , or Diabolical , as well as a Divine Enthusiasm , and therefore it is highly requisit if such Divine Enthusiasm , or Inspiration , be continu'd to us , that the proper signs and testimonies of it should be continu'd too , that so we may be able to distinguish that which is divine , from that which is natural or diabolical ; otherwise we must either conclude them all to be natural , or diabolical , or believe them all to be divine , and entertain them accordingly . If you say there is no need of either , because the Scripture is sufficient to distinguish them ; I answer , that though the Scripture may be sufficient to distinguish the matter of the inspiration , whether it be true or false , yet it is not sufficient to distinguish the inspiration it self , whether it be divine , or natural , or diabolical : For First , As for natural Enthusiasm , it is not at all impossible for a man to pray agreeably to Scripture by natural inspiration , by which I mean a natural or accidental fervency of temper , arising either from a constant heat of constitution , or a casual agitation of the spirits , occasion'd either by vapours of heated melancholy , or an intermixture of sharp and feaverish humours with the blood ; which as all men know , who understand any thing of the nature and composition of humane bodies , naturally heightens and impregnates the fancy , and causes the images of things to come faster into it , and appear more distinct in it , and consequently produces a very ready invention of matter and extraordinary fluency of words : so that if under a fit of this natural fervency , a man's fancy happens to run upon God and Religion , he cannot fail to pray with great readiness and fluency , and sometimes with that extraordinary passion and enlargement , as shall cause him assuredly to believe himself immediately inspired by the Spirit of God : of the truth of which , instances enough might be given not only among Christians , but also among the Devoto's of Mahomet , and the Poets and Orators of the Heathens , whose fancies have been very often so strangely exalted by the fervour of their temper , or disease , that not only they themselves , but they that heard them , believed that they were inspired by God. Supposing then , that under a fit of this natural Enthusiasm a man should pray agreeably to Scripture , how shall he be able to know by Scripture whether the present inspiration he is under , be natural , or divine ? and how will it be possible for him to avoid , many times , attributing the natural effects of his temper , or disease , to the immediate operation of the Spirit of God ? But you will say , we all agree that the Spirit of God inspires good men with holy and fervent affections in their Prayers , and yet it cannot be deni'd that this fervency of affection doth sometimes also proceed from the present temper of our bodies , notwithstanding which , we have no other sign or testimony besides that of Scripture , whereby to distinguish when 't is divine , and when natural ; doth not therefore the want of such sign as effectually conclude against the Spirits inspiring the fervour of our Prayers , as against his inspiring the matter and words of them ? I answer , no ; For , as for the former , we have a sure word of promise , which we have not for the latter ; and therefore if we can claim the promise , we have just reason to conclude when we feel our affections actually excited , that how much soever other causes might contribute to it , the Holy Spirit was the principal cause ; but where we have no promise , we have no ground for such conclusion : besides which , we have no such need of signs to enable us to distinguish in the one case , as in the other ; For as for the inspiration of affection , we may easily distinguish whether it be natural or divine , by our own sense ; if our present fervour be accompanied with a fixt and constant devotion of soul , we may certainly conclude , that the same Spirit which inspired the one , inspired the other ; and whether it be so accompanied or no , that natural sense and feeling we have of our own motions and affections , will quickly inform us , and we have no more need of an outward sign to satisfie us in this matter , than we have to know whether we are hungry or thirsty : but if the present fervour of our affections in Prayer be only a sudden fit and pang of devotion , that finds and leaves us habitually indevout , we have just reason to conclude , that 't is intirely owing to our present bodily temper : whether therefore our affections in Prayer are inspired by God , our own sense will inform us , if we impartially consult it ; but whether our matter and words are so , no sense we have can resolve us : we may feel the matter of our Prayer pour in upon us with extraordinary readiness , and be inabled to pour it out again with extraordinary fluency , and yet all this may proceed from our own fancy and invention , quickned and enlarg'd by meerly natural Enthusiasm ; and therefore , unless we had some other sign , besides that of Scripture , 't will be impossible for us to distinguish between a divine and natural inspiration of matter and words , because that which is natural , may be as agreeable to Scripture , as that which is suppos'd to be divine ; and God hath given us no inward sense to distinguish between one and t'other : and can it be imagin'd that had he meant to continue this Gift of inspiration to us , he would have thus left us in the dark concerning it , without any certain sign whereby we might distinguish , whether it be from his Spirit , or from an ill-affected Spleen , or a Feaver ? But then , secondly , as for Diabolical Inspirations of Matter and Words in Prayer , we have sundry very probable Instances , such as Major Weir , who is said to have received his Inspirations through a Staff , Hacket , David George , and that Monster of wickedness , John Basilides Duke of Russia , who were all of them possess'd with such a wonderful Gift of Prayer , as did not only charm and ravish those that heard them , but seem'd , in the opinion of the most wise and impartial , to exceed the power of nature ; which renders it very probable that the matter of their Prayers was for the most part agreeable to Scripture , otherwise 't is hardly conceivable how they could have procured to themselves so many admirers , and abused so many honest minds into a belief that they were immediately inspired by God. And since by inspiring his Votaries with such matter of Prayer as is agreeable to Scripture , the Devil may sometimes serve his own ends , since he may thereby puff up giddy minds with pride , and self-conceit , and more effectually recommend Seducers and false Teachers to the World ; 't is very reasonable , to suppose that this subtle Agent who so throughly understands his own game , will in some cases be forward enough to do it ; and if in any case we may reasonably suppose , that the Devil may inspire men with such matter of Prayer as is agreeable to Scripture , then we can never certainly distinguish by Scripture , whether it be the Spirit of God , or the Devil , that inspires us . And can we , without blaspheming the goodness of God , imagin , that if he had continu'd this Gift of immediate inspiration to us , he would have neglected to continue such signs and testimonies of it as are necessary to distinguish it from the inspirations of the Devil ? doubtless 't is much better for us that this Gift should be totally withdrawn , and that as to the matter and expressions of our Prayer , we should be left to the guidance of Scripture and Reason , than that by the continuance of it without some certain sign to know and distinguish it , we should be left under a fatal necessity , either of rejecting Divine Inspirations , or of admitting Diabolical for Divine . And therefore since we have no such sign continu'd among us , we have all the reason in the world to conclude , that this Gift is discontinu'd , and ceas'd : especially considering that we have not only no certain sign of any such inspiration in the conceiv'd Prayers of those which most pretend to it , but many very certain ones of the contrary ; I will instance in sour . 1. The great impertinence , and nonsense , and rudeness , to say no worse , that are sometimes mingled with these Extempore Prayers . I will not give Instances of this , because it is so notorious , that our Brethren themselves cannot but in part acknowledge it : now to attribute these faults of conceiv'd Prayers , to immediate inspiration , would be to blaspheme the Holy Ghost , and father our own follies upon him , and yet sure had he thought meet to have continu'd to the Church this Gift of inspiration of Prayer , it would have been in order to the securing the Worship of God from those rudenesses and indecencies to which extemporary Prayers of mens own conceiving are liable ; and if so , to be sure in publick Prayer at least , he would have constantly taken care to inspire such matter as is fit to be offer'd up to God , and such expressions as are fit for such matter ; that so the Publick Worship of God , which is the most serious and solemn thing in the World , might not be render'd ridiculous by the folly and inadvertency of men . Whereas on the contrary , we see those publick Prayers which arrogate to themselves the honor of being inspired , are generally more liable to these indecencies , than Forms of humane composure , and that those Prayers which consist of premeditated matter and words , are commonly much better sense , and far more decent and pertinent , than our extemporary effusions ; which how it should come to pass I know not , supposing the continuance of inspiration of Prayer , unless we will suppose , that Humane Composures may exceed Divine Inspirations , and that Men may ordinarily premeditate better Prayers , than the Spirit of God inspires . And methinks it seems very strange , that the Spirit should continue this Gift of inspiration to secure the Worship of God from nonsense and impertinence , and yet that after all , it should remain more liable to th●se indecencies , than if our publick Prayers were offered up in premeditated Forms , composed out of our own or other mens inventions . 2. Another sign that our composed Prayers are not immediately inspired is , that they are so generally tinctur'd with the particular opinions of those that offer them . You may observe that in all publick Controversies of Religion , mens Opinions are generally to be known by their Prayers , especially if they zealously espouse either side of the Question : for then the debate runs so much in their heads , and they look upon God and Religion so very highly concern'd in it , that they can hardly frame a Petition , Confession , or Thanksgiving , without giving some intimation of their particular Perswasion ; and many times one of the Petitions is , That God would hinder the propagation of the contrary Perswasion , and convince their Adversaries of the Error and Falshood of it . Thus for instance , when the Contest ran high between the Presbyterians and Independents , the Arminians and Calvinists , how easie was it to distinguish them by their Prayers , from one another ? Whether this be not so , I appeal to our Brethren themselves , and to all the World ? And if so , what plainer evidence can be given , that their Prayers were not inspired , but of their own invention , and composure ? For either we must suppose this Gift of Inspiration to be confin'd to one Party , which would be to stint the Spirit with a witness , and everlastingly to puzzle our selves where to find it , among so many contending Parties that pretend to it ; or else we must affirm a horrid Blasphemy , viz. That the Spirit inspires Contradictions , and indites contrary Prayers to men of opposite Parties . 3. Another plain sign that our conceiv'd Prayers are not immediately inspired is , That that which gives them the reputation of being so , is not so much the matter , as the way and manner of expressing them . For as for the matter of Prayer , I suppose our Brethren will not deny , but our Forms may equal at least , if not exceed their conceiv'd and extemporary Prayers , and that 't is possible for men , upon mature thoughts and deliberations , to compose and pen a Prayer , that shall be as full and comprehensive of the common cases , and necessities of Christians , as if he had conceived , and indited it upon the place . And if all the matter that is in a conceiv'd Prayer , may be easily contain'd and express'd in a Form , then all the difference between one and t'other must lie in the way , and manner of expressing it , and consequently it must be only upon this account , that the one must pretend to inspiration more than t'other . Now there are only two differences between Forms , and conceived Prayers , as to the way , and manner of expressing the matter in them ; neither of which are so considerable , as to give the one a fairer pretence to inspiration than the other : The first is , that whereas the matter of a Form of Prayer is express'd in set , and premeditated words , the same matter in conceiv'd Prayer is express'd in extemporary words ; and is it not strange , that upon such a slight , and inconsiderable difference , the one should be thought to be more inspired than the other ? as if the Spirit of God continu'd the Gift of Inspiration to no other purpose , but to inable men to ask those Blessings in extemporary words , which they might as well have askt in premeditated ones . The second is , that conceiv'd Prayers do generally more inlarge and amplifie on the matter of Prayer , than Forms , in which we being always tied to such a set of words , have not that liberty to expatiate on our several cases , and necessities ; but this is so far from adding to the value of conceiv'd Prayers , that it rather lessens , and depreciates them ; for if you observe these admired enlargements , and amplifications , are generally nothing else but only the same matter express'd again in different words , which makes our conceiv'd Prayers run out many times to that inordinate length , the same matter being repeated in them over and over in varied phrases and expressions : how then can we entertain such mean conceits of the wisdom of the holy Spirit , as to imagin he would continue to us the Gift of immediate inspiration , meerly to inable us to repeat the same matter of Prayer to God ten or twenty times over , in different phrases and expressions ? especially considering that by so doing he would cross the orders of our Saviour , who expresly forbids us in our Prayers to use vain repetitions , ( or as Munster's Hebrew reads it , to multiply words above what is fit and seasonable ) thinking we shall be heard for our much speaking , to which he subjoins this reason , For your Father knows what things you have need of before you ask him , Matth. 6. 7 , 8. As if he should have said , you need not lengthen out your Prayers with so many copious enlargements , and varied repetitions of the same matter , as if you meant thereby more fully to instruct your Father in your wants and desires , for before ever you ask , he knows your needs , and therefore a few words will suffice to express your desires to him . And when our Saviour hath requir'd that our Prayers should be short , and pithy , and stript of all needless multiplicity of words , what reason have we to think that the Holy Spirit , who is his Vice-gerent in the Church , would continue the Gift of Inspiration meerly to amplifie , and enlarge them ? These enlargements of conceiv'd Prayer therefore , are so far from being signs of their immediate inspiration , that supposing the Spirit to be of the same mind with our Saviour , they are generally signs of the contrary . 4. Another plain sign that our conceiv'd Prayers are not immediately inspired is , That that extraordinary manner , and way of expressing them , for which they are thought to be inspired , doth apparently proceed from natural causes : for , as I shew'd before , the reason why our conceiv'd Prayers are thought by us and others to be inspired is , that we are many times inabled in them to enlarge extempore , with so much readiness , and fluency : which may be easily resolv'd into meer natural Enthusiasm , or present fervour of temper . And that from hence this fluency and enlargement in Prayer doth ordinarily proceed , seems very evident by two undeniable signs ; first , that according to our Brethrens own confession , it comes upon them much oftener in their publick , than in their private Devotions . For this is an ordinary case in their Divinity ; how comes it to pass that good men often find themselves so enlarg'd in their publick , and so streighten'd in their private Prayers ? And indeed , supposing the Spirit did ordinarily inspire the matter and words of their Prayer , I see not how it could be well resolv'd , unless we suppose the Spirit to be more concern'd to inspire us with fluency of matter and words , when we are to speak before men , than when we are only to speak before God. The true resolution therefore of the case is this , that in our private Prayers we want the sighs , and groans , and passionate gestures of a devout Congregation , to chafe and excite our affections , and the reverence of a numerous Auditory , to oblige us to teaz and wrack our inventions ; for want of which our spirits are not ordinarily so vehemently agitated and heated as when we Pray in publick ; where being more than ordinarily warm'd , partly with our own efforts and struglings , to invent , and partly with the warmths and pious fervours of the Congregation , we are many times transported by this natural Enthusiasm , into raptures of passion and inlargement ; this I say is the only reason that can be assign'd of it , unless we will suppose that which is very unsupposeable of the Spirit of God , viz. That he is more solicitous to indite our Prayers when we are in the presence of men , than when we are only in the presence of God. Secondly , Another sign that this admired fluency and enlargement in Prayer proceeds from meer natural Enthusiasm is this , that generally in the beginning of the Prayer they find themselves streighten'd and confin'd , both as to the matter and words of it , till they have Pray'd on for a while , and then they grow more ready and fluent ; which how it should come to pass , I know not , supposing the Prayer were inspired , unless perhaps the Spirit comes in only in the middle , or towards the latter end of their Prayer , but leaves them to their own invention in the beginning , and what reason there should be for such an imagination , I confess I am not able to guess . The true account therefore of the matter is this , that in the beginning of the Prayer their Spirits are usually dull , and sluggish , and do not flow and reflow so briskly to their heads and hearts as afterwards , when they have been throughly chaft and heated with the labour and exercise of invention ; by which being excited and awaken'd , they naturally raise the drooping fancy , and render the invention more copious , fluent , and easie . So that meerly by the Laws of Matter and Motion , as plain an account may be given of this extemporary fluency and enlargement of Prayer , as of any other natural effect whatsoever ; and therefore for our Brethren to attribute to the immediate inspiration of the Spirit of God , that which hath such apparent signs of its derivation from natural causes , is , I conceive , very unwarrantable . By all which , I think , it 's very evident , not only that we have no sign of the continuance of this Gift of Inspiration of Prayer remaining among us , but that we have manifest signs of the contrary . 4. And lastly , That to suppose the continuance of this Gift of Inspiration of Prayer , is to suppose more than our Brethren themselves will allow of , viz. That their conceiv'd Prayers are infallible , and of equal authority with the Word of God. For if our Prayers are dictated to us by the Spirit of God , they must be as infallible as he , whose infinite knowledge cannot suffer him to be deceiv'd , and whose infinite veracity will not admit him to deceive : and if so , then whatsoever he dictates , or inspires , must be remov'd from all possibility of error , or mistake ; and consequently our Prayers must be so too , supposing he inspires the matter and words of them . And as they must be infallible in themselves , so they must be of equal authority with Scripture : for that which gives the Scriptures the authority of the Word of God , is , their being inspired by the Spirit of God , and therefore whatsoever matter or words are so inspired , are as much the Word of God , as any matter or words in Scripture : All Scripture is given , saith the Apostle , by the Inspiration of God. And therefore whatsoever is given by his Inspiration , must necessarily be his Word : for what those Holy Men of God spake , who deliver'd the Scripture , they spake as they were moved by the Holy Ghost , 1 Pet. 1. 21. and therefore what they deliver'd was the Word of God , because their Mouths were the Oracles through which God spake ; if therefore when we Pray , we are mov'd , as they were , by the immediate inspiration of God , what we pray , must be as much the Word of God , as what they spake . So that either our Brethren must affirm , that their conceiv'd Prayers are of equal authority with Scripture , ( which I am sure no sober Dissenter will presume ) or deny that they are immediately inspired by the Holy Ghost . And thus I have shewn what those extraordinary Operations are , which the Scripture attributes to the Spirit in Prayer . I proceed in the next place , to enquire what the ordinary and standing Operations are , which the Scripture attributes to him , and which he hath promised to continue to the end of the World. Of which I shall give but a very brief account , because herein we are all agreed . In short therefore , the ordinary Operations of the Spirit consist in exciting in us the graces and proper affections of Prayer , such as shame and sorrow in the confession of our sins , a sense of our need of mercy , and a hope of obtaining it in our supplications for pardon , resignation to God's will , and dependance on his goodness in our Prayers for temporal mercies , and deliverances , hunger and thirst after righteousness in our Petitions for his grace and assistance , and in a word , gratitude , and love , and admiration of God in our Praises and Thanksgivings for Mercy . For in these divine and gracious Affections , the life and soul of Prayer consists : as for the Words and Expressions of it , about which our Brethren disagree with us , they are of no other account with God , than as they signifie to him the graces and affections of our Prayers , without which he regards them no more , than he doth the whistling of the wind ; and therefore since these affections are the main of our Prayer , and words are nothing in his account in comparison with them ; can any man be so vain as to imagin , that those affections will be ever a whit the less acceptable to him , because they are presented in a form of words , and not in extemporary Effusions ? Sure that Father would be very capricious , that should deny Bread to his hungry Child , meerly because he askt it to day in the same words that he did yesterday ; and to imagin that God will dislike or reject the good affections of our Prayer , meerly because they are every day express'd in the same form , is to suppose him a very captious Being , and one that is more taken with our words , than with our affections : the contrary of which he hath given sufficient proof of in this very particular , in that whereas he hath withdrawn from us ( as I have prov'd at large ) the inspiration of the words of our Prayer , and left them to the composure of our own or other mens invention ; he still continues to inspire us with the affections of Prayer , and to excite them to a due activity . For to this , among other purposes , it is , that he hath promised to continue his Holy Spirit to us , to inable us to address our selves to him with devout and holy affections : thus Gal. 4. 6. Because ye are sons , God hath sent forth the Spirit of his Son into your hearts , crying Abba father : that is , by kindling devout and filial affections in your souls , inabling you to cry to God with all earnestness and assurance , as to a kind and merciful Father : and hence also we are said to Pray in or by the Holy Ghost , Jude 20. it being by him that those good affections are rais'd in us that we offer up to God in our Prayers : and therefore we may well be said to Pray by the Spirit , because 't is by the Spirit that we are inspired with those holy affections which are the soul of our Prayer ; and accordingly the Spirit is said to make intercession for us with sighs and groans , which are not to be uttered , Rom. 8. 26. which words are far from asserting the inspiration of the matter and words of our Prayer , though they are urg'd by our Brethren for that purpose : for as for the matter of Prayer , here is not the least hint of the Spirit 's inspiring it , for as to that , the Christians , whom he speaks of , were well instructed already by their Christian institution ; but all that is affirm'd , is , that the Spirit inabled them to offer up the matter of Prayer to God in a most devout and affectionate manner ; with sighs and groans , that is , with earnest and flagrant affections . And as for the words of Prayer , the Text is so far from implying the inspiration of them , that it plainly tells us , that those sighs and groans which the Spirit inspired , were such as were not to be utter'd or worded . And surely to inspire us with affections that are too big for words , cannot imply the inspiration of words . So that the Spirit 's interceeding for us with sighs and groans that are not to be utter'd , can imply no more , than his exciting in us the proper affections of Prayer ; and in this sense he is said in the next Verse , to make intercession for the Saints according to the will of God , viz. by inabling them to offer up the matter of Prayer to God with such fervent and devout affections as are necessary to render it acceptable to him : which is properly to interceed for us ; for as Christ , who is our Advocate in Heaven , doth offer up our Prayers to the Father , and inforce them with his own intercessions ; so his Spirit , who is our Advocate upon Earth , begets in us those affections which render our Prayers prevalent , and wings them with fervour and ardency : the one pleads with God for us in our own hearts , by kindling such desires there as render our Prayers acceptable to him ; and the other pleads with him for us in Heaven , by presenting those desires , and soliciting their supply and acceptance . And thus you see what that standing and ordinary Operation is which the Scripture attributes to the Spirit in Prayer . And now , before I proceed to determin the present case , I shall only farther inquire , what it means by that Phrase of stinting and limiting the Spirit . In short therefore , to stint or limit the Spirit , is a modern Phrase , of which there is not the least intimation in Scripture , or Antiquity ; but 't is a term of Art coin'd and invented by our Brethren , and appli'd onlyto the present Controversie , concerning the lawfulness of Forms of Prayer . Which , by the way , is a plain evidence , that this argument against Forms , viz. That they stint the Spirit , is very new , since though Forms of Prayer were used not only in the Scripture Ages , as I shall shew hereafter , but also in all successive Ages of Christianity ; yet , till very lately , we never heard on syllable of stinting or limiting the Spirit by them . The meaning of which Phrase is this ; That by using Forms of Prayer , we hinder the Spirit from affording us some assistance in Prayer , which otherwise we might reasonably expect from him : for so our Brethren explain the Phrase , viz. That by confining our selves to a Form of Words , we restrain the Spirit from giving us that assistance , which he ordinarily vouchsafes in conceiv'd Prayer . And now , having fully stated the Case , the resolution of it will be short and easie . It hath been shewn at large , that there are two sorts of assistances in Prayer which the Scripture attributes to the Spirit ; the first extraordinary , and temporary ; viz. the immediate inspiration of the matter , and words of Prayer : the second ordinary , and abiding ; viz. exciting the devotion , and proper affections of Prayer : If therefore the Spirit be stinted , hinder'd , or restrain'd , by Forms of Prayer , it must be either from inspiring the words and matter , or from exciting the affections of Prayer ; as for the latter , to which this Phrase of stinting is never appli'd by our Brethren , I shall discourse of it at large in the third Case , wherein I shall indeavour to prove , that Forms of Prayer are so far from restraining the devotion of it , that they very much promote and improve it . And as for the former , viz. the inspiration of the matter and words of Prayer , that I have prov'd was extraordinary , and intended only as other miraculous Gifts were , for the first propagation of the Gospel ; and therefore since as to this matter , the Spirit hath stinted himself , it 's certain , that Forms of Prayer cannot stint him ; for how can that be stinted which is not ? and if now there be no such thing as immediate inspiration of Prayer , how can it be limited by a Form of Prayer ? In a word , if the Spirit of his own accord hath long since withdrawn this Gift of inspiration , how can it be now said that he is restrain'd from communicating it by any cause without him ? Case II. Whether the Use of Publick Forms , be not a sinful neglect of the Ministerial Gift of Prayer ? In order to the resolution of which Case , it would be necessary to give a brief state of it , according as it is put , and urg'd by our Brethren . By the Gift of Prayer then , they mean an ability to express our minds to God in Prayer , or to offer up our desires and affections to him in words , befitting the matter of them : which ability , say they , is given by God to his Ministers , as a means of publick Prayer , and in order to their being the Mouths of their Congregations to God , to represent to him the common Cases and Necessities of their People ; and therefore since God , say they , hath given us this Gift , as a means of publick Devotion , and in order to our offering up the Prayers of the People , it may be justly question'd , whether we may lawfully omit the use of it , by using publick Forms of other mens composure . Now , before I enter into a particular consideration of this Case , I shall briefly premise these two things : 1. That this Case concerns the Clergy only , and not the Laity : For suppose that it be unlawful for Ministers to omit the use of their own abilities to express the Devotions of their Congregations , what is that to the People ? are they accountable for their Ministers faults ? or will God reject their sincere Devotions , because the Person that utters them is guilty of a sinful omission ? if so , it will be of dangerous consequence to them to joyn in any publick Prayers at all , whether they be Forms , or Extemporary ; they being every whit as accountable for the nonsense , impertinence , and irreverence of their Ministers in the latter , as for their omitting the use of their own abilities in the former : if therefore this omission be a sin , it is the sin of the Minister ; as for the People , they join'd with him indeed , in offering up the matter of Prayer , which is contain'd in the Form he pronounces ; but they join not with him in the omission of the use of his ability ; that is his own proper act , and deed ; and therefore if it be unlawful , 't is he , and he only that is accountable for it : and if the matter of Prayer in which they join with him be good , and express'd in decent and suitable words , they join with him in nothing but what is acceptable to God , and 't is not to be imagin'd that God will be angry with them , because he neglected to express their desires in words of his own composure and invention . 2. I shall also premise , that this is not the case of the Clergy of the Church of England , who , though they stand obliged to the constant use of a stated Liturgy , yet are not hereby restrain'd from the exercise of their own abilities in publick Prayer : for after they have finish'd the Service appointed in the Liturgy , they are permitted to use their own conceiv'd Prayers in the Pulpit : in which they have the same liberty , that the dissenting Ministers can claim or pretend to ; that is , to express in their own words all the matter of publick Prayer , with all the sobriety , affection , and seriousness they are able ; and this permission being of long continuance , and hitherto uncontroll'd by our Church Governors , amounts to an allowance ; and indeed it seems expresly allow'd in our 55th Canon , which directs , that before all Sermons , Lectures , and Homilies , the Preachers and Ministers shall move the People to join with them in Prayer , in this form , or to this effect , as briefly as conveniently they may . Now that to this effect , as it stands opposed to this form , is meant some Prayer of our own , composed to this purpose , seems evident from the general and uninterrupted practice of the Church , which in doubtful cases , is the best explication of her meaning . Since therefore the use of our Liturgy doth not exclude the exercise of our Gift of Prayer , but leaves us free to exert it , so far as it is fit , that is , with convenient brevity , I see not how this Case can concern our Clergy ; for if the evil of Forms consists in the Ministers omission of his own Gift , as this Case supposes , then where the use of Forms doth not oblige us to this omission , but leaves us as free to exercise this Gift , as those are who use no Forms at all , the supposed evil is remov'd from it . Having premised these things , I shall proceed to a particular resolution of the Case ; which I shall do in these following Propositions . 1. That this Ministerial Gift of Prayer , or ability to express in our own words , the common Devotions of our Congregations to God , is either natural , or acquir'd . 'T is true , if we had any reason to believe , that in their admission to holy Orders , God did inspire his Ministers with this ability , we might thence more plausibly infer , that 't was his will that we should ordinarily exercise it , and that it was not lawful to neglect or omit it , by using Forms of other mens composure ; it being unlikely that God should inspire them with an ability , which he did not intend they should make use of : but of Gods inspiring us in our Ordination with this Gift , or Ability , we have not only no promise in Scripture , which is the only foundation upon which we can reasonably expect it ; but in fact , we have no experience of any such matter among us : for not only we , but the Dissenting Ministers must own , if they will speak ingenuously , that just before their Ordination , they were as able to express the Devotions of a Congregation , as they were just after ; which shews that they had no new ability to Pray , inspired in their Ordination : and as yet , I could never find any proof , either from Scripture , or Experience , that this ability to Pray in words of our own composure , had any thing more in it , than a promptness of invention and speech ; which some men have by nature , and which others have acquired by art and practice ; and if so , this ability is no otherwise the Gift of God , than our natural strength and vigour , or our skill in Languages and History . And methinks it 's very strange , that after all this talk of the Gift of Prayer , which is supposed ordinarily at least to be conferr'd on rightly ordained Ministers , our Brethren should not be able to produce one Promise , wherein God hath ingag'd himself , to confer it ; no nor one Text of Scripture , which implies such a Promise ; all that he hath promised his Ministers is , to concur with their honest indeavours , so far forth as it 's necessary to inable them to discharge the Duties of their Office , and to suppose that they cannot do this , without praying Extempore , or in their own words , is to take the Matter in question , for granted . 2. That this natural or acquired Gift , is no where appropriated by God to prayer , but left common to other uses , and purposes : For though in Ministers especially , it is ordinarily called a Gift of Prayer , yet it is no where stiled so in Scripture : indeed the ability of praying in unknown languages , is once called a Gift , as I observed before , but as for this ordinary ability , whether natural , or acquir'd , of praying in our native language , it is no where spoken of in Scripture , under the name of a Gift of Prayer , nor is there the least mention of any such ability given by God to men , purely to inable them to pray ; and unless our brethren can produce some Text of Scripture , which yet they never attempted , wherein God hath appropriated this Gift to the purpose of Prayer , they must give us leave to conclude , that he hath left it common to all other honest uses , and purposes that it can be apply'd to ; and that in short , it is nothing but a freedom of Utterance , and Elocution , which in some is natural , and in some acquired , by which they are inabled readily to express their minds to God , or men ; and therefore to how many honest purposes this common Gift of God is applicable , to so many 't is designed , and intended ; and consequently , may as well be call'd the Gift of Conversation in good company , and the Gift of pleading at the Bar , and the Gift of disputing in the Schools , or the Gift of Oratory in the Forum , as the Gift of Prayer in Private , or Publique worship ; it being all but one , and the same Gift aplied to several uses , and purposes ; accordingly we find that those who have this Gift , have it not only while they are speaking in Prayer , but when they are speaking upon other occasions ; and that ordinarily they can express themselves to Men with the same readiness , and fluency in conversation , as they express their minds to God in Prayer , which is a plain argument that their Gift is not appropriat to Prayer , but common to all the other uses , and purposes of Elocution . 3. That this Gift of utterance not being appropriated by God to Prayer , may upon just reason , be as lawfully omitted in Prayer , as in any other use or purpose 't is designed for : I do confess had God any where appropriated it to the end of Prayer , those who have it , were obliged to use it to that end , and to omit it ordinarily , by confining themselves to forms of other mens inditing , would be to neglect a means of Prayer of Gods special appointment and institution ; for had he any where intimated to us , that he gave it us purely to inable us to pray without any respect to any other end , we could not have omitted the use of it in Prayer without crossing his intention , and frustrating him of the only end for which he intended it , but since he hath given us no such intimation , we may justly conclude that he intends it in common for all those honest ends to which it is applicable , and if so 't is no more unlawful to omit using it to one end than to another , so that either it must be wholly unlawful to omit using our own Elocution to any purpose whatsoever whereunto it may be honestly applied , or it must be lawful to omit it in Prayer , and consequently supposing I have this Gift of utterance , either I may not use a form in petitioning my Prince , or a Court of Justice , or I may use a form in addressing my self to God in Prayer , since my Gift is common to both th●se purposes , and no more appropriated to the one than the other , in short therefore as for those common Gifts of God which are applicable to sundry purposes , and which he intends no more for one than for another , it is left to our own liberty and discretion whether we will apply them to this or that particular purpose or no , and no man is obliged to use his Gift to all those just and lawful purposes it is capable of , and if he hath two Gifts which serve to the same purpose , there is no doubt but he may lawfully omit the one , and use the other as he sees occasion ; and so it is with this Gift of utterance , which is naturally serviceable to sundry excellent purposes , and among others to this of expressing our minds to God in Prayer , but it being serviceable to this in common with others , it is left to our liberty whether we will imploy it in this , in that , or in another purpose , and we are neither obliged to imploy it in all , nor in this more than in another , but if we have another Gift that is serviceable to the purpose of Prayer as well as this of utterance , it is left to our own pious discretion whether we will use this or the other , so that unless our Brethren can prove that this Gift of utterance or Elocution is by special command of God made an appropriate means of Publick Prayer , they will never be able to prove , either that it is more unlawful to omit the use of it in Prayer , than in any other Office of Elocution , or that if we have any other means of Prayer , we are determined to this more than to another . 4. That to read our desires to God in other Mens Words , is as much a means of Prayer , as to speak them in our own , for to speak in our own Words , is no otherwise a means of Publick Prayer , than as it serves to express to God the Common cases and necessities of the Congregation , and if these may be as well exprest by Reading them in other Mens Words , as by speaking them in our own , the end of Publick Prayer is as effectually serv'd by the one , as by the other , and sure no man will deny , but that by a Form of Words composed by another , he may express the common Devotions of a Congregation , as well as by extempore or premeditated words of his own invention ; for this would be in effect to say , that none but himself can compose a publick Prayer , or at least none so well as he ; for if another Prayer may be as expressive of the Devotions of a Congregation as his own , I can see no reason why the reading of that may not be as proper a means of publick Prayer , as the speaking of this ; here then are two means of Prayer , viz. reading other mens Forms , and speaking our own Conceptions , and therefore unless our Brethren can prove , that God hath expresly chosen the one , and rejected the other , they must acknowledge both to be lawful ; and if we cannot lawfully omit the one , because it is a means of Prayer , neither can we lawfully omit the other , because it is so too ; and therefore either we must be obliged to use them both , which is impossible at the same time , or we must be left at liberty to use either , according to our own discretion . In sum therefore , since we are not inspired with any peculiar Gift of Prayer in our Ordination , and since our Gift of praying in our own words is not appropriated by God to this use , but left in common to other purposes , and since what is not appropriated by God , may be lawfully omitted , when there are other means of Prayer , and since in fact there is another means of Prayer besides this of praying in our own words , viz. praying in the words of others , which God hath lost as free to us as the former , it plainly follows from the whole , that to omit the use of our own Gift , and in the stead of it to use that other Gift of praying in the words of others , is not in it self any way sinful or unlawful . Case III. Whether the Use of Publick Forms of Prayer doth not deaden the Devotion of Prayer ? For thus our Brethren argue , that by the command of God we are obliged not only to pray , but to pray with the utmost devotion we are able , and accordingly to use such means of Prayer as are most apt to heighten and intend our devotion , and thus far we agree with them ; if therefore Forms are in themselves , and not through our fault and erronious prejudice , less apt to quicken and raise devotion than conceiv'd Prayers , it will be granted of all hands , that this is a good Argument against the use of them . This therefore is the case wherein we differ , our Brethren say , that Forms of Publick Worship , ( for 't is that we are now discoursing of , ) are in themselves apt to dispirit and deaden the Devotions of those that use them ; we say the contrary , viz. that publick Forms are in themselves more apt to improve and quicken the common Devotions , than Extemporary Prayers of the Ministers own conceiving ; in order therefore to the clearing and full resolution of this Case , we will briefly enquire into these three things : 1. What these advantages to Publick Devotion are , which conceived , or extemporary Prayers pretend to ? 2. Whether these Advantages are not for the most part fantastical and imaginary , and whether so far as they are real they are not much more peculiar to Forms than to extempore Prayer ? 3. Whether besides these common advantages publick Forms have not peculiar advantages , which conceiv'd Prayers cannot pretend to ? 1. We will enquire what those advantages to the publick Devotions are which conceiv'd or extemporary Prayers pretend to ; in short , it is pretended in the behalf of conceiv'd Prayers , that they do much more fix the attention , and raise the intention of the Peoples minds in Prayer , than publick Forms ; that is , that they do more confine the rovings of mens thoughts in Prayer , and keep their minds more attentive to it , and that they do much more warm and enliven their affections in it ; for , say our Brethren , the Devotions of the people are very much rais'd or deaden'd by the performance of the Minister , according as he is more or less devout in it ; and as for the Minister , he must needs be much more devout in a Prayer of his own conceiving , than in the use of a publick Form ; because first , say they , 't is impossible for him to keep his mind so attentive in reading a Prayer , as in conceiving one in his own mind , and speaking it from his own conceptions ; the care of performing which naturally bounds the wanderings of his thoughts , and keeps them more fixt and attentive ; and secondly , because when he utters his words immediately from his affections , his thoughts have not that scope to wander , as when he reads them out of a Book . And as conceived doth more fix the attention of the Minister , so it doth also more raise his intention , or in other words , more warm and inflame his affections ; for first , whereas in reading a Form , his affections follow his words , and are raised and excited by them , in conceived Prayer , his words follow his affections , and are immediately utter'd from , and indited by them ; and secondly , how is it possible , say they , that the words of another , which he reads out of a Form , should so well express his affections as his own ; besides , thirdly , that while he is reading his Form , his soul is so intent in directing his eye to read , that it cannot direct its affections to God with that fervour and intention as it might do in conceiv'd Prayer . These are the supposed helps which the Ministers devotion , and from his the Peoples receive from conceiv'd Prayers , above what Forms of Prayer can afford : and as conceiv'd Prayer hath these peculiar advantages to raise the Ministers devotion , and by his the Peoples , so it hath another advantage by which it more immediately influences the devotion of the People , viz. that the matter of it is still exprest in new words , which must needs much more affect the attention of the People , than when it is always exprest in the same words without any variation ; And this , so far as I can gather from the Writings of our Brethren , is the sum of what they plead in behalf of conceiv'd Prayer , as to its peculiar advantageousness to publick Devotion above stated Forms . 2. Therefore we will enquire whether these Advantages are not in a great measure imaginary , and whether so far as they are real , they are not much more peculiar to Forms , than to conceiv'd Prayer . And here I will readily grant , that by expressing a serious and devout affection , the Minister doth really advantage the Devotion of the Congregation , even as by his good example in all other things he excites the people to a pious and virtuous imitation ; in whose eyes devotion never looks so amiable , as when 't is exprest in serious and well compos'd words , accompanied with a devout , a sober , and affectionate behaviour : both which are equally necessary to excite the devotion of the People : if therefore it be really true , that the use of conceived or extempore Prayer is in its own nature most apt to fix the attention , and excite the intention of the Minister in Prayer , it must be confest that herein it hath the advantage of Forms . 1. Therefore we will inquire whether these advantages it pretends to , as to the exciting the Ministers attention in Prayer , be real , or no : The first advantage is , that the very conceiving the matter of his Prayer , and speaking it from his own conceptions , doth naturally more bind his attention , than the reading it out of a Form ; but I beseech you , what doth it more bind him to attend to ? is it to attend to the words and phrases ? if so , then 't is not to attend to the acts of Prayer , or is it to attend to those acts which are the proper business of Prayer ? that is to be asham'd of sin , and to bewail it in confession , to be sensible of the common wants , and common dependancies upon God for supply in petition , to admire God's perfections , and gratefully commemorate his goodness in praise and thanksgiving ; for in these things the true devotion both of Minister and People consists ; and 't is only by being an example of these in his Prayer , that the Minister excites the devotion of his people : 't is by confessing sin , as if he were asham'd of , and sorry for it , that he excites their shame and sorrow ; by petitioning for mercy , as if he were sensible of the want of it , and did heartily desire it , and depended upon God for it , that he excites their sense of need , and their desire , and hope of relief , and supply ; by praising and thanking God , as if he heartily admired his excellencies , and gratefully resented his goodness that he excites their admiration and gratitude ; that mode of Prayer therefore which is most apt to fix the Ministers attention to these acts of devotion , must needs be most apt to excite the devotions of the people : Now as for the mode of praying from his own conceptions , I really think that it is much more apt to unfix the Ministers attention to these acts , than that of praying by a Form ; because it forces him to attend to other things at the same time , viz. the recollection of matter , and invention of sutable expressions , which must more or less divert him from attending to the inward acts of devotion , according as his fancy and tongue are more or less pregnant and voluble ; it being impossible for him to attend at the same time , to several things , as closely as he may to one : but when he prays by a Form , his matter and words are ready before him , and so he hath nothing else to do , but to attend to his devotion ; and certainly when a man hath but one thing to do in Prayer , he may attend to that more fixedly and closely , than when he hath two or three : 't is true , by being released from attending to the invention of his matter and words , his mind is more at leisure to wander , and instead of attending as he ought more closely to the acts of devotion , by imploying those thoughts which in conceiv'd Prayer he imploys in invention in a closer attention to the acts of devotion , he may , if he please , permit them to rove abroad ; but if he doth , the fault is in himself , and not in the Form he prays by : the design of his Form is to release his mind from all other business in Prayer , but only that of inward devotion , which is the life of Prayer , that so it may be the more attentive to it : but if instead of applying his mind to this design , he suffers it to wander abroad , he makes an ill use of a good thing , and converts that which is in it self a help to devotion , into an occasion of indevotion : but 't is objected , that while his thoughts are imployed in inventing the matter and words of his Prayer , they are attending to the duty of Prayer , and while they are so , they are well imploy'd , though they should not be so attentively fixt upon the inward devotion of Prayer , as they might be in the use of a Form : to which in short I answer , That to invent the matter and words of Prayer , is not to pray , but to study a Prayer ; and till our Brethren have proved , that our inventing the matter and words , is a part of our duty of Prayer , which is the Question in debate between us , we can by no means grant , that our attention to it is attending to the duty of Prayer ; we believe that when we pray devoutly by a Form , we discharge the whole duty of Prayer , though we do not invent the matter and words our selves , and when we see the contrary proved , we will not only yield that to attend to inventing , is to attend to the duty of Prayer ; but that it is unlawful to pray by a Form : but in the mean time we can yield neither one , nor t'other . Seeing then that Forms are in themselves more apt to fix the Ministers attention to the inward acts of devotion , and seeing that 't is by attending to these acts , or at least by seeming to do so , that he influences the attention of the people , it necessarily follows , that in this respect Forms are more advantageous to publick devotion , than conceiv'd or extemporary Prayer . But then , 2. It is pretended that conceiv'd Prayer is in it self more apt to fix the Ministers attention in Prayer than Forms , because in conceiv'd Prayer he utters his words immediately from his affections , by reason of which his thoughts have not that scope to wander , as when he reads them out of a Book : to which , in short , I answer , That if he hath devout affections , he may utter his words as immediately from his affections in a Form , as in a conceiv'd Prayer ; and therefore this pretence is altogether insignificant ; for his own invention is as much a medium between his affections and utterance in Praying extempore , as the Book in praying by a Form ; as for instance , suppose that in confessing sin , he be affected with shame and sorrow , he cannot express it in words , but by using his own invention , or a Form , and whether he uses one , or t'other , he uses a medium to express it ; and why those words which he reads should not be as immediate to his affections as those which he invents , provided they do as fully express them , I am not able to apprehend ; in short therefore , if he hath devout affections , they will at least as much confine his thoughts from wandering when he prays by Form , as when he prays Extempore , if he hath not , he cannot utter his words from his affections , either in the one or t'other . 2. We will inquire whether those advantages which our Brethren ascribe to conceiv'd Prayer above Forms , as to the raising the Ministers intention in Prayer , be real , or no : first they pretend that in reading a Form , his affections follow his words , and are raised and excited by them ; whereas in praying extempore , his words follow his affections . This I confess is a very curious distinction , but I am not able to apprehend either what foundation there is for it , or how it is applicable to the matter ; for first what necessity is there either that his affections should follow his words in a Form , more than in a conceiv'd Prayer , or that his words should follow his affections in a conceiv'd Prayer , more than in a Form ? why may not a man be devoutly affected with the matter he prays for , before he expresses in a Form of words , as well as before he expresses it extempore ? since if he be acquainted with the Form , he cannot but know before-hand what he is to pray for in it ; and therefore if he be truly devout , cannot but be affected with it , before he prays for it ; and so on the other hand , why may not a man as well be unaffected with the matter he prays for in conceiv'd Prayer , till he hath exprest it , as with the matter he prays for in a Form ? or what reason can be assign'd , why the affection may not follow the words , and be excited by them in the one , as well as in the other ? may not a man pray inconsiderately , and suffer his tongue , to run before his heart in both ? and may not his affections which were before asleep , be awakened by the sound of his words in either ? In short therefore , since in praying by a Form , a man may know as well at least , and hath as much time to consider the matter he is to pray for before-hand , as in praying extempore ; what reason is there why it should be more difficult for him to affect his soul before-hand with it in the one , than in the other ? and if it be equally hard and easie in both , than 't is equally possible for his affections to go before , or follow his words in either . But then secondly , suppose it were true , that in conceiv'd Prayer the words follow the affections , and in a Form the affections the words , how doth it from hence follow , that conceiv'd Prayer doth more intend and heighten the affections , than Forms ? what reason can there be assign'd , why those acts of inward affections , which follow our words in Prayer , should not be as intense and vigorous as those which go before them ? why may not a man exert as flagrant an act of desire , immediately after he hath exprest his Petition , as immediately before , especially if that be true which our Brethren affirm , and which most men find by experence ; that the words of Prayer , if they are proper and expressive , do naturally quicken and excite the affections ; so that if it be the matter only that excites the affections , they may be as vehemently excited after the words are spoken as before ; if it be the words also , the affections must be less vehemently excited before the words , than after : in short therefore , when the Minister prays in publick , whether it be by Form , or extempore , he prays on , without making any long pauses between one Petition and another , so that as soon as ever he hath conceived the matter , he expresses it , and whether it be immediately before or immediately after , or while he is expressing it , that he joyns his affection to it , there can be no reason assign'd , if it be the matter he joyns them to , why he should more affect it now , than then , there being nothing in the order of before or after , to raise and excite his affection : and if so , his affections following his words , though it were necessary to his praying by a Form , can be no disadvantage to his Devotion , nor the contrary an advantage to it , though it were necessary to his praying extempore : but then secondly , it is pretended that the Minister cannot so well express his devout affections in other mens words , as in his own , and therefore when he prays in a Form of words of other mens composure , 't is impossible his affections should be so livelily represented , as when he prays extempore : To which in short I answer , That the Ministers business in publick Prayer is not to express the degrees and heighths of his own affections , or to acquaint God of the particular and extraordinary fervencies of his own soul : for in publick he prays as the common mouth of the Congregation , and therefore he ought not to express to God in the name of the People , any matter that is peculiar to himself , or to represent his own particular extraordinary fervours , as the common case of the Congregation , but his words ought to be such as every honest and ordinary Christian may truly joyn with , as the sense and meaning of his own soul ; and for him to express to God in the name of the People , such heights of Devotion as few or none of them are arrived to , is as bad as to confess in their names such sins to God , as few or none of them are guilty of . So that if the Minister hath such peculiar heighths of affection as can be fitly exprest only in his own words , he ought not to tell God of them in a publick Prayer , in which he is to express nothing but what is the true and common sense of every honest and sincere Christian ; and this certainly may be as fitly exprest in another mans words , as in his own , unless we will suppose that no man can so well express the common sense of a Christian Congregation , as he that prays extempore , yea , and that he himself cannot so fitly express it in premeditated words , as in extemporary ones ; neither of which I suppose any sober Dissenter will affirm . But then Thirdly and lastly , it is also pretended , that in the use of Forms , the Ministers soul is so ingaged in directing his eye to read , that it cannot be so intensly affected with what he prays for , as when he prays extempore ; in answer to which , I leave the Reader to judge , whether the recollecting of the matter of Prayer , the disposing of it into a due method , and inventing of proper phrases to express it , ( neither of which are acts of Prayer , as I shew'd before ) must not much more busie and ingage the Ministers soul when he is praying publickly , than the directing of his eye to read ; that is , whether one that hath so perfect a habit of reading as that he can readily exercise it without imploying one thought about it , cannot read a Prayer more easily , than invent one ? for so much easier as it is to read than to invent a Prayer , so much less his soul hath to divert it from being affected with what he prays for when he prays by a Form , than when he prays extempore . And thus you see that those advantages which are ascribed to conceiv'd Prayer , as to the raising the Ministers Devotion , are such as are either imaginary , or as ought rather to be ascribed to Forms . But it is pretended , that Forms of Prayer do not only deaden the Ministers Devotion , and so by consequence the Peoples , but that they do also deaden the Peoples by a more direct and immediate influence , because they still express the matter of Prayer in the same words , which when the People have often heard , will be apt to cloy their attention , whereas the very newness and variety of words , in which conceiv'd Prayers are exprest , doth naturally awaken and entertain their minds and keep them more fixt and intent . For answer whereunto , let us consider upon what it is that this novelty and variety of expression doth keep our minds so fixt and intent on , is it upon the matter of Prayer ? doubtless , No ; for that is generally the same , especially the matter of publick Prayer , and therefore if it were that that fixt our minds , 't would as well do it in the same as in new and varied expressions ; and since the matter of publick Prayer is old , and for the main will be always so , why should it not as well affect us in old words as in new , provided they exprest it with equal propriety and fitness ; but if it be meerly the newness of the phrase 't is express'd in , that fixes their minds : there is nothing in it but a meer surprise and amusement of their fancies , which instead of fixing doth unfix their minds from the internal acts of Prayer , and divert its attention from the devotion to the oratory of it ; so that this fixation of their minds on the novelty of the phrase and method of Prayer is so far from being an advantage , that 't is a distraction to their devotion . As for Forms of Prayer , there is no doubt but they may be composed with the same advantage of expression and pronounced with the same affection as the Prayers of our own extempore composure , and if they are so , they will have the same advantage of the musick of speech to excite the Devotions of the People ; but as for novelty of method and expression , that may indeed entertain their minds and divert them from roving out to other objects , but even this entertainment is a roving and excursion of their minds from the acts of Prayer , which , while they are amused with the novelty of the phrase and method of the Prayer , can be no more intent on the devotion of it , than while they are busied about secular objects and affairs . And indeed that seeming devotion that is raised in the minds of the People by the gingling of the Ministers words about their fancies , is generally false and counterfeit , for as words do naturally impress the fancy , so the fancy doth naturally excite the sensitive affections ; so that when the affections are excited meerly by the art and musick of the words of Prayer , it is not Devotion but Mechanism ; for there is no doubt but men may be and many times are strangely affected with the words of Prayer when they have not the least spark of true devotion to the matter of it ; for when they fancy the matter of Prayer and are affected with it meerly for the sake of the words , the movement of their affection will cease as soon as the impression is worn out which the words make upon their fancies , and if in the mean time they happen to hear any other matter exprest in the same affectionate words , they will in all probability be as much affected with it , as they are now with the matter of Prayer , but if the mind be truly devout and doth affect the matter of Prayer for it self and not for the sake of the words , I cannot imagin how new words should any way advantage its devotion , unless they were to express new matter . Since therefore the matter of publick Prayer neither is nor ought to be new , unless it be upon extraordinary publick emergencies , what colour of reason can there be assign'd , why the devotion of the hearers should be more affected with it in new words than in old , supposing it be express'd and pronounc'd with the same propriety and affection in both . And thus I have shewn that those advantages of publick Devotion which are pretended to be peculiar to conceiv'd Prayers , are for the most part imaginary , and that so far forth as they are real they are more peculiar to Forms of Prayer , I proceed to the third and last enquiry , viz. 3. Whether there are not sundry advantages of publick Devotion peculiar to Forms of Prayer , which conceived Prayers cannot pretend to ? That there are , I do affirm , and will indeavour to prove by these following Instances . 1. One great advantage that is peculiar to publick Forms of Prayer , is , That the People may address themselves to them with greater preparation ; for if they please , they may peruse the words before-hand , and consider the sense and matter of them , and indeavour to affect their minds with it ; as for instance , when I know before-hand what words my sins will be confest in , when I am to joyn in the publick Devotions , I can consider before-hand the sense and meaning of them , and prepare such affection as are sutable to them ; as suppose the confession be that of our Church's Liturgy , wherein we begin with Almighty and most merciful Father ; I can consider the meaning of these words before I come to Church ; and from the consideration of God's almighty and most merciful nature , excite my affections to an awful dread of his power , and an ingenuous sense of his mercy ; by which when I come to joyn with these words in the publick confession , I shall be duely affected with the sense of them , and my soul will beready melted into all that filial sorrow and humiliation for my sin , with the consideration that I have offended by it an Almighty and most merciful Father suggests ; and so if I consider , and apply before-hand all the rest of the confession , I shall thereby tune and set my affections to the sense and matter of each particular phrase and expression in it ; which 't will be impossible for me to do when I am to joyn with an extempore Prayer ; because I cannot know before-hand what the phrases and expressions of it will be ; besides which , upon the words of publick Forms , there may be written excellent Paraphrases and Meditations , such as is that of the Companion to the Temple ; by reading of which the Devotions of the People may be very much excited and improved ; which is such an advantage as the words of extempore Prayer will not admit of . 2. Another advantage peculiar to publick Forms , is , That in joining with them the People may pray with more understanding , than they can well be supposed to do in conceiv'd and extempore Prayer , wherein generally the Minister is forc'd to make use of such words and expressions as come first to hand , having not leisure enough to pick and choose his words , without making long and undecent pauses and interruptions , so that sometimes he is fain to use a hard word , which perhaps not half the People understand , because an easier doth not come to his mind , and sometimes to intangle his expressions with long Parentheses , sometimes to darken his matter with far fetch'd Metaphors , or to express it by halfs in broken Sentences , and sometimes to run out his Periods to an inordinate length , by which the sense of them is very much clouded and obscur'd : these and such like inconveniences all the World knows do very commonly attend extempore Effusions : and let a mans fancy and tongue be never so fluent and voluble , he can never be so secure of expressing himself intelligibly to the People when he prays extempore , as he might be if he took time enough before-hand to choose his words , and form his expressions , so that the People may be much more secure of understanding what they pray for when they joyn with a Form , than when they joyn with an extempore Prayer ; for to be sure in composing publick Forms more care will be taken of the phrase , that the words may fit the matter , and express it intelligibly to the People , than there can be in extempore Prayer ; which admits of no long consideration , no alteration upon second thoughts , no after-scanning or revisal , as Forms of Prayer do , but it must pass as it happens , whether it be intelligible or no , by reason of which those who occupy the room of the unlearned , are many times forc'd to break off praying for want of understanding what the words and expressions of the Prayer mean ; for whether the Prayer be spoken in an unknown Tongue , or in words that are unintelligible to the People , it is all one to them , for still their understanding is unfruitful , and so long their devotion must be broken and interrupted . 3. Another advantage peculiar to publick Forms , is , That the People may joyn with them with much more faith and ussurance , than they can with extempore Prayers ; it must doubtless be of great advantage to a mans devotion in publick , to be satisfied before-hand that the matter he is to pray for is good and acceptable to God ; for by this means he will be inabled to pray on with a stronger faith and surer hope of being heard and accepted ; but this a man can never be satisfi'd of aforehand , that joyns in extempore Prayer , unless he hath an implicit faith in his Minister , that he will say nothing to God but what is true , nor ask any thing of him but what is lawful ; which how he can certainl depend on , I cannot imagin , especially considering that the Minister who prays is many times a stranger to him , both as to his person and principles , and for all that he knows may be very erronious , rash , and unadvised , or very ignorant of what is matter of Prayer , and what not ; And even those Ministers whom he knows , and can best confide in , are not always so very sure of their hands , but that some times they may mistake their passion for their zeal , and reak their anger or faction in their Prayers , or in the heat and hurry of speaking what comes next , let drop an error before they are aware , or express themselves so doubtfully , or unadvisedly , that an honest and discerning mind may not be able to joyn with him ; so that in joyning with an extempore Prayer , it is very necessary , ( as hath been observed by an excellent Divine upon this Argument ) that as we go along with the Minister , we should judge of what he saith before our hearts consent to it , and if it should so happen , that by reason of the novelty , or ambiguity , affectation , or indigestedness of his expressions , or any such rub in our way , we cannot readily judge , but are fain to hesitate , and deliberate upon this , or that passage ; in the mean time he who prays is gone on , and now upon a new subject , and we are left behind , and at a loss , and perhaps miserably confounded before our Devotion can close in again , and no sooner it may be is it well fixt , but 't is led away again into the same inconveniency and maze : all which may be easily prevented by the use of publick Forms ; of the matter and expressions of which , the People may easily satisfie themselves aforehand , and when this is done , they will have nothing else to do , but to pray and keep their holy affections a going , they will have no new Judgment to make of what is said , no doubtful phrase or matter to examin , and their judgment being satisfied before they begin to pray , with the words and matter of the Prayer , their devotion may go on with it , without pause or stop in an even and uninterrupted current . 4. Another advantage peculiar to publick Forms , is , That they have much less in them to divert the affefections of the People from the matter of Prayer . For as for extempore Prayer , it is very apt to disturb the devotion of the People , whether it be well or ill perform'd , if he who performs it hesitates , or blunders , or expresses himself in crude , undecent , or fantastick phrases , instead of attending to the matter , and joyning their affections with it , they will in all probability be pitying , or contemning him , carping at what comes next , and running descants on his weakness and impertinence ; if he perform well , and his method be orderly and artificial , his matter good , and his expressions fluent and apt , and easie , they will in all probability be admiring his parts , and entertaining their curiosity with the elegancy of his phrase , the solidity and promptness of his judgment , and the art and finery of his composure ; either of which must very much divert and call off their affections from the matter ; whereas while they are joyning in publick Forms , to which they have been accustomed , and in which neither the strength , nor weakness of the Ministers parts appears , they have none of all these snares to intangle their devotion : for being used to the words , and phrase , and method , they have no temptation to concern their minds any farther about them , than as they convey the matter of the Prayer to them , and having none of the above-named diversions , to carry away their minds from the matter , they may doubtless , if they please , attend to it with much more fervour and affection . 5. Another peculiar advantage to the Peoples Devotion in joyning with publick Forms , is , That they are more secur'd as to the decency and solemnity of their publick Worship ; and I suppose there is no body will question , but that the decent and solemn performance of publick Worship , is highly advantageous to the Devotion of the People . But now whilst they joyn in extempore Prayers , the decency and solemnity of the performance , doth altogether depend upon the ability and present disposedness of the Minister ; so that if the Minister happen to be a man of a mean elocution , of an unready memory , or an unfruitful invention , it is impossible the Office should be perform'd with that decency and solemnity , that is necessary to affect the minds , and excite the devotions of the People ; yea , instead of that perhaps , the wretched dulness , the blundering , confusion , and impertinence of the performance , may turn their devotion into scorn and laughter ; for of this I have seen too many sad experiments : but suppose the Minister be a man of pregnant parts , and ready invention and elocution , yea and of great Piety and Devotion too , yet 't is possible he may be frequently liable to great indispositions of body , and mind , to dulness , and inadvertency , to wandering , and distraction of thoughts , to deficiencies of invention , and failures of memory , and incumbrances of mind , with outward cares and accidents ; and if he be , what remedy is there , but that he must many times pray confusedly , and omit a great deal of the matter of Prayer , and utter a great deal of it in broken or undecent expressions ? and how can he avoid being sometimes at a loss , both for words and matter , and being forc'd to supply the present defects of his invention , with fulsome repetitions of what went before ? and how is it possible almost but that a great deal of slat and empty nonsense , a great many crude and undigested conceptions , and rash and unadvis'd expressions should escape from his lips before he is aware ? and this , if he hath any grain of modesty in him , must , upon the least reflection , put him into a greater confusion , and so amaze , and bewilder him , that throughout the whole Prayer perhaps , he will hardly be able to recover himself to any consistency of thoughts : Now is it not a hard case , that the decency and solemnity of the publick Prayers of a Congregation , should depend upon the uncertain and variable temper and disposition of one single person ; so as that if he happen to be indispos'd or disorder'd in his body or mind , the Devotions of 500 or 1000 persons must partake of his disorders and distractions ; for how much soever he is indisposed , their Prayer can be no better than what he is able to pour out extempore , and how flatly , unadvisedly or confusedly soever he prays , they must pray after him , or not pray at all ; which vast inconvenience is wholly cur'd and prevented , by a well compos'd Form of Prayer , for how weak soever the Ministers parts be , or how much soever he may be at present indisposed , if he can but read distinctly and seriously , the Devotion of the People will not be at all affected or influenc'd by it , for whatsoever his parts , or present temper be , they will be sure to find an orderly and methodical Prayer to joyn with ; a Prayer that is comprehensive of all their common cases and necessities ; that is sober and good , mature and well advised as to the matter ; that is full and plain and decent as to the phrase and expression of it ; and in a word , that is every way suted to all the parts and ends and offices of publick Devotion ; And if they please , they may satisfie themselves before-hand , that there is nothing in the Prayer they are to joyn with , but what becomes publick Worship , which is the most serious and solemn thing in the World. 6. Another peculiar advantage of publick Forms , is , That in joyning with them the People may be better secur'd of the reality and sincerity of their own Devotion . For in joyning with extempore Prayers , there is no doubt but they may , and many times do mistake the tickling of their fancics , for true and sincere Devotion ; for their fancies being surpriz'd , and amused , meerly by the novelty of the expressions , will naturally influence their sensitive passions , and chase them into such warmths as an undiscerning judgment may easily mistake for the holy fervours of Devotions ; they find themselves strangely heated in the Prayer , and upon that immediately conclude , that they are wonderfully devout , without ever enquiring , whether it be the matter , or the phrase and expression that heats them ; and so from those transports of passion , which are meerly the effects of new and surprising words , striking briskly on their fancies , they many times take occasion to flatter themselves into a great opinion of their Piety and Godliness , whereas many of these persons are notoriously immoral in their lives , and utterly disaffected to the matter they pray for with so much seeming earnestness and affection ; which is a plain argument , that their affection is not to the matter , but meerly to the words and expressions ; and in all probability the same surprisingness of expression would have as much affected them at a Play , as it doth at a Prayer : thus for instance , when they hear God or Christ spoken of , and their goodness and perfections represented in a new and surprising strain of expressions , their fancy many times is strangely smitten with it , and this makes their spirits flow in a sweet and placid torrent to their heart ; and by their frisking about it , to sooth and tickle it into great complacency and pleasure , till at last it opens and dilates it orifices , and the grateful flood breaks in , and drowns it in delight and ravishment ; and yet all this many times , instead of being a real complacency of their souls in God , is only a complacency of their fancies in the phrase by which he is described and represented , and had they heard the Hero of Play describ'd in the same phrase , they might probably have been moved to the same affection to him , as they are now to God and their Saviour ; for the same kind of influence that new and surprising expressions have upon mens fancies in Prayer , they will have when applied to other matters ; And if we will believe Plutarch , it was an ordinary thing with the Greek Sophists , by their honied words , surprising phrases , singing tones , and effeminate accents , to excite their Auditors into a kind of Bacchical Enthusiasm ; and no doubt but those hearers , of whom he there speaks , who were wont to applaud their Orators at the end of their Declamations with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divinely , heavenly , unimitably spoken ; found themselves as much moved , as many a man doth at an extempore Prayer , who yet verily believes , that it is not meerly a movement of his fancy , but of his sincere and true devotion . This therefore is a great disadvantage of extempore Prayer in publick , that meerly by amusing the fancies of the people with the surprising novelty of its expressions , it puts them into fits of counterfeit devotion , and makes them many times imagin that they are heartily affected with the matter of the Prayers , when 't is meerly the phrase of it that by striking on their fancies , moves their sensitive affection . But whether this movement of affection be fancy , or devotion , a man may much more easily distinguish when he joyns with a Form , than when he joyns with an extempore Prayer ; for he being acquainted aforehand with the phrases and expressions of the Form , it is not to be supposed , that they should much surprise and amuse his fancy , and therefore if notwithstanding that , he finds himself heartily affected in the Prayer , he may much more securely conclude , that it is the matter , and not meerly the words that moves and affects him . And thus , with all plainness and sincerity , I have indeavoured to represent those peculiar advantages which Forms of Prayer have above extempore ones , as to the quickening and improving the Devotions of the People : I might have given other Instances of it , but these I think are sufficient to determin the case in debate , and to convince any unprejudic'd man , that pious and well composed Forms , are so far from deadening the publick Devotions , that they contribute sundry great advantages to it . And indeed if publick Forms do deaden the Peoples Devotion , it must be either as they always confine the Devotions of the People to the same set of words , which , as I have proved at large , is a great advantage to their Devotion ; or as they do pro tempore confine them to a certain set of words ; in which sense the Ministers extempore Prayer is a Form to the People , and doth as much confine their Devotions to a certain set of words , pro tempore , as any stated Form whatsoever . And now , if after all this , it be objected by our Brethren , that they find by Experience , which is the best Argument , that Forms do actually deaden their Devotion , I would beseech them seriously to consider , whether this experience of theirs be not founded in an unreasonable prejudice ; and if it be , whether it 's fit that their unreasonable prejudice should prescribe to the whole Church ? it's certain , that there are other men as truly pious and devout as they , who find by experience , that joyning with the publick Forms is a great advantage to their Devotion ; so that here is experience against experience ; and certainly where there are two contrary experiences of the same thing , they cannot both proceed from the nature of the thing ; but one , or t'other must necessarily arise from the disposition and temper of those who are conversant about it : Now I have shew'd that Forms of Prayer are in themselves real advantages to publick Devotion , and that they are so , there are many thousands of good Christians can attest by their own experience ; and therefore if our Brethren do not experience the same , the fault must lie in their own prejudice , or temper , and there is no doubt to be made , but would they heartily indeavour to cure their own prejudice , and to dispossess their minds of those groundless Piques they have entertain'd against our Liturgy ; would they but peruse it with impartial eyes ; consider the contents , and labour to affect their minds with the sense and matter of it ; they would quickly find the same experience of its advantageousness to publick Devotion , as those blessed Martyrs did who compos'd it , us'd , and at last died for it , and valued every Leaf of it as an inestimable treasure ; and as we should consent in our experience , so we should also in our communion , and with one heart and one mouth glorifie our Father together . FINIS . 
A59239	----	Of devotion By J. S. Sergeant, John, 1622-1707. 1678 Approx. 150 KB of XML-encoded text transcribed from 90 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A59239 Wing S2585A ESTC R220098 99831527 99831527 35990 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59239) Transcribed from: (Early English Books Online ; image set 35990) Images scanned from microfilm: (Early English books, 1641-1700 ; 2097:09) Of devotion By J. S. Sergeant, John, 1622-1707. [20], 158 p. s.n.], [London : Printed in the year, 1678. J.S. = John Sergeant (attribution from Wing). Reproduction of the original in the Bodleian Library, Oxford. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. Devotional literature -- Early works to 1800. 2004-04 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-06 Melanie Sanders Sampled and proofread 2004-06 Melanie Sanders Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion OF DEVOTION . By J. S. Printed in the Year , 1678. TO THE Right Honourable THE COUNTESS OF KINNOVL . MADAM , IT was the pressing Desire of Your Pious Heart , which inspir'd me with a Will to satisfy your Christian Enquiry what true Devotion was , and to write this Piece . A laudable Ambition to dress up Your Soul in such a manner , as it might look Beautifully in the Eye of Heaven , made You strain towards th' Attainment of It ; but Your acute Understanding did not so easily find out its certain Idea , nor discover clearly what was it's proper Nature . You were too Wise , to think it consisted in Light Bigotteries ; and those Affections which were built up from Solid Truths , were apt to seem too Learned , and too Rigid for that flexible and Soul-melting Disposition . Manly Thoughts appear'd too Stiff , Childish ones too Weak to compound it ; and it bred in Your Ladyship no small Difficulty , to hit the Golden Mean between flying Fancies , and low Dulness . Nay , You scarce knew Her when she was high in Your Self ; and were loath , out of a Humble Errour , to think the prompt Flights of Your Spirit could consist with the Heaviness or Distractedness of Imagination . Your Ladyship might have discover'd Her nearer hand , and better exprest than I can do it here , in the Exemplary Life and Conversation of the Earl of Kinnoul , Your every-way most Worthy Husband . What Virtue was there which , when occasion presented , he did not readily Execute ? What Duty , either to God or his Neighbour , which through the whole Course of his Life he was known to neglect ? His Piety was steady and fervent ; his Deportment Noble and Affable ; his calm Reason , fixt by Christian Principles , was never shaken or mov'd from it's just Level , by the Whirlwinds of Passion , which toss the Generality , and shipwrack such vast Multitudes . His Disregard of the World was Admirable ; or rather , ( to speak more properly for one of his Rank ) his just Regard of it ; esteeming it , and behaving himself as if he esteem'd it , to be what truly it is , a Stage so to act our respective Parts on , as to please the Great King of Heaven , and his Glorious Court , our Spectators . None of it's gay Follies affected him ; no Bribe , either of Honour , Profit , or Pleasure , had ever the Power to warp him . Nor had Dulness the least share in this unmoved Temper of his Mind : His Wit was piercing , and wanted nothing but the rambling Part of it , which shoots Bolts at Rovers . Nor was his Judgment less solid : though he had not the Vanity to blaze either , or discover them without precise Necessity ; and , I can speak by Experience , not very many , even of those who make a Profession of Knowledge , understood better either the Grounds of our Faith , or the Reasons why we ought to be Virtuous ; I mean , the Proportion the Means has to the End , Grace to Glory , or a well-led Life here , to the Attainment of Eternal Bliss hereafter . No wonder then , he clos'd so Pious a Race with so Happy an End , and look't upon Death as the Treshold to Heaven . May we not say , Madam , That the Remembrance of his Life and Death , as from some Luminary plac't in a Higher Sphere , sends down their Influence upon Your Self ; prompting You powerfully with like Steps , to follow such a Leader . Whoever considers the strictest severity of Your Widdow-state , the total Application of Your Mind to Devotion , and Your earnest straining towards Heaven with all the Powers of Your Soul , will discern You proceed as if You made account the Better Half of Your Self were there already . But , I must remember Madam , You are yet alive , and , in that Circumstance , just Praises are liable to be esteem'd Flattery . The rest I ow'd to the Memory of Your dear Lord ; and to my own Duty , not to let so great an Example of exactest Virtue , in a Person of so high a Rank , especially clouded by his own sober Modesty , and silent Humility , be lost to us for want of proposing it to the World. To return then to my Matter : Your Ladyship might , I say , have found a Living Character of Devotion nearer hand , and have sav'd me all this Labour ; and you already saw all was Virtuous , all was Saintly throughout the whole Course of his Life . But it was the exact Knowledge of what Devotion was , as distinguish 't from the Common Natures of Virtue and Goodness , which You aim'd at : For , You had observ'd , that many were held Virtuous and Good Persons , who were not esteem'd Devout ; and that this Word Devotion had something in it's Notion particularly Excellent , not found in the other . This Excellency Your Ladyship aspir'd to ; and therefore , You wisely desir'd in the first place , to gain a clear Discernment of what it was , and in what it consisted , as singled from other common Considerations , belonging to Goodness , which often run mixt with it . Hence , I became oblig'd both to decypher Devotion , and dissect Her ; and not only so to delineate Her Nature that it might be particularly known , but , by dividing her into her several kinds , and treating at large of her Chief Act , Prayer , to acquaint You more perfectly with her Composition . In a word , You have here at once my Obedience , and Your own Duty ; and that it may benefit Your Soul towards it's Improvement in Knowing Virtue , shall be the daily Prayer of , Madam , Your Ladyship 's most Devoted , and most Obedient Servant , I. S. THE PREFACE TO THE READER . THough this Treatise bears the Title ( Of Devotion ) , yet I hope , it will not be expected , it should be either made up of Set-Forms of Prayer , or be as easy as Prayers use and ought to be : I have already declar'd , that the Intention of writing it , was to settle exactly the Nature and Notion of Devotion ; which kind of Discourses , having for their Subject the Ground-work of the Matter they treat of , cannot possibly ly so open to a Common View , as those that concern the Superstructures , built upon them . Yet , I hope , there will be little found here , which may not be easily render'd Intelligible to any attentive Reader , who will think those Knowledges which advance his Soul , worth the pains of a serious Endeavour to purchase them : I am sure , none of it is disproportion'd to the Understanding of that Noble Personage , for whom , as a private Paper , I first writ it : If all Readers be not such , I heartily wish they were ; and endeavour , as well as I can , they should be so , by yeilding to the Sollicitation of Friends , to expose this Treatise to be Printed . No small Kindness from me , considering the Common Apprehension , that a Resolution is already taken and fixt by some , to find fault with all I have writ , or shall write : I beseech God , to send them more Charity , and me Patience ! It may be ask't , Why such high Subjects should be writ in English ? I answer , Because very many who understand not Latin , may be capable of comprehending good Sense , and concern'd , too , to receive thorow-Information in such Subjects . Nor do I think any thing here unintelligible by the Generality , were there the same Application of mind us'd to improve Spirituality , as is employ'd in acquiring Temporal Things . I could also avail my self , of the Example of a Neighbouring Nation , which puts even those Authors that treat deepest Points ( Fathers amongst the rest ) into the common Language of the Country . As for the Manner I observe in handling my Matter , I guide my self much by the Experience I have of what is needful for the Tempers of divers Spirits : I observe some exceeding Scrupulous they are not Devout ; and yet , they not only intend , but strain with all their Powers to be so . Lest such well-meaning Souls , conscious to themselves they do their utmost ; and yet , fearing they fall short of the Duty they aim at , should ( as there is danger ) lose their Hope ; I endeavour to up-hold it , by showing them , that an Intention firmly bent to God's Service , cannot fail of rendering them truly Devout . Others , conceit they want Knowledge requisit to attain it ; wherefore , to humble the Pride of Humane Wit , and comfort their honest Simplicity , I show how their frequent Application to pious Duties , joyn'd with a sincere Well-meaning , goes beyond all the high Knowledges of the acutest Understandings , if the Will be never so little less Perfect . Others , are to seek in the Means to attain Devotion ; which , therefore , I propose sutably to every ones respective Pitch . Lastly , I have observed many either neglecting totally , or less using Prayer ; and that too , but faintly , out of an Apprehension , grounded on an Ill-principled Humility , that they deserve not to be heard ; and so , all they do in that kind , is in vain ; as was once S. Teresa's Case , which she afterwards so feelingly bewail'd in her self , and of which she so Charitably fore-warn'd others . Such Persons , therefore , I strive to encourage , by laying open the Excellency and Utility of Prayer ; and how Connaturally Prayer for our true Good , Virtue , is the immediate Disposition to attain it ; and so , is the very thing that renders us worthy to be heard . At once letting them see , that no Address to our infinitly bountiful Lord , can be put up in vain : and also , thence exhorting them to that Devout Importunity and struggling with Heaven , so much recommended by our Saviour ; which by the constant and ordinary Course of Supernatural Causes , lay'd by Providence , cannot fail of obtaining the Blessing pray'd for . And is so far from injuring Faith , or abating its Efficacy , that it exceedingly comforts and strengthens it , by letting us see how certainly God , unchang'd in Himself , performs his Promises to those who use the Means he has laid , and commanded to be us'd , to Effect those happy Changes in Us. Hence , 't is very easy to remark , that in this Treatise , I meddle not with the Efficaciousness of Prayer for others , nor with other stranger Effects of it , ( nay , somtimes , even miraculous Ones ) which , by means of a firm Faith , and Relyance on God , are brought to pass . Nor , lastly , do I Treat of Prayer ( or Devotion ) as they depend on God ' s Grace , or the secret Workings of the Holy-Ghost , ( as I hint also in the Treatise it self , p. 60. ) ; which I from my Heart acknowledge to give us Ability to begin , continue , and consummate both Prayer , and every good Act that is Supernatural : Though an imbitter'd Adversary of mine , will needs throw that Scandal upon me , to deny it . What I concern my self with , is that part of our Christian Actions , or that Co-operation of ours with God's Grace , that stands under our Endeavours , which I strive through the Whole , to encourage ; and particularly in discoursing of Prayer , I meddle only with those Effects of it , which are the ordinary and necessary Consequents of a fervent and constant Address to God for our Soul 's true Good , Virtue . In a word , There are many and various Tempers of Spirits in Gods Church ; amongst which , my Experience , as well as Reason tells me , there are not a few so Naturally Speculative , and given to look into the Reasons and Grounds of Things , that they find most comfort , and improvement in these Discourses that go to the Bottom , and give an account of Them from their Principles . To such Persons as those , I hope , I may , when call'd upon , write , agreeably to their Genius and Pitch ; not blaming , but heartily applauding those pious Men , who accommodate themselves to others . For , as it is a great Weakness to imagin or expect that every manner of handling a Subject , will sute with every Capacity ; so , it is no less to conceit , that any kind of Discoursing , so it be True , and agree with Christian Principles , can be such as sutes with None . CHAP. I. Of Devotion in Common , its Kinds , and the Means to Attain it . SECT . I. Of the Nature of Devotion in Common . DEvotion is a word transplanted into our language from the Latin , and derived from the primitive Vovere , to Vow . It imports , among the Heathens , a steady and fixt Resolution , or rather Ty , obligatory , but yet voluntary ; and that of unusual strength ; such as carried them to the most difficult actions . It keeps the same notion among Christians , the Object only or Motive of the resolution changed . For , whereas false Glory was heretofore the most dazling , and most prized end of the actions of the Heathens , and nothing was thought more glorious than to dy for their Country ; they were said Devoted who voluntarily , in circumstances particularly remarkable , threw themselves for its sake , upon a certain death . So Codrus among the Athenians , Curtius and the Decij among the Romans , are remembred for Devoted to the service of their several Countries ; perhaps their resolutions having been confirm'd by some solemn Vow to their Idols . But , since we came to be Instructed in the notion , and inclin'd to the pursuit of true Glory and true Good , Devotion has got another Object : and , keeping the same Steadiness , and Promptness and Strength in its notion as heretofore , is apply'd only to the Service of God. It signifies , then , a resolution or addiction to the Service of God ; but strong and prompt : such as sets all the Powers of man efficaciously a work in all occasions that occur . It is not confin'd to any one kind : For , we say , a man gives Almes , Fasts , visits the Sick or Afflicted , goes on Pilgrimage , &c. out of Devotion ; that is , exercises Devotion in all these Actions . But Prayer being the most ordinary and most frequent Act , by which men use to serve God , Devotion is most ordinarily understood of Prayer : and when we hear of a Devout man , we generally apprehend a man who prayes frequently , and well . For , these two qualities enter too into the Notion of Devotion ; we not thinking him devout who prays but seldome , or carelesly . § . 2. By what has been said , the Nature of Devotion may be understood ; and we may perceive it is a Quality , or Disposition in Man , strong and always efficacious ; which moves all his powers to act in the service of God , ac-according to their several natures , both with frequency and perfection . § . 3. Hence may be gather'd , First , that Devotion is a disposition of the Will. For , since no Power acts but as 't is apply'd , Devotion , whose Nature 't is to apply both the Understanding and all other Powers to Christian Action , must needs belong properly to that Power which in man is the Principle of Action , that is to the Will. § . 4. Secondly , that this state of Devotion , being a constant bent and readiness to perform the best actions on the best manner , is by consequence the best State the Will can possibly have in this World ; and next to the necessary and continual Conformity to the Divine Will , which the Blessed have in Heaven . § . 5. Thirdly , that this Promptness to put both the Understanding in act as to Prayer , and the other Powers as to Acts of Virtue , as it is a Disposition of the will , so it is to be lookt for in the Will alone ; and not in the Acts either of the Understanding it self ( much less of the Fancy ) or of any other of those Powers which Devotion is to set a work . Whence follows cleerly that , though there happen never so much difficulty to elevate the mind actually , or rather sensibly , to God ; never so many Impediments , nay even Incapacity to act feelingly , or tenderly ; yet , as long as the Will on her part preserves her self prompt to do all these , and can truly say with King David , Paratum cor meum Deus , paratum cor meum , My Heart is ready , O my God , my heart is ready , there happens no loss , nor so much as Diminution , of interiour solid Devotion . The Fancy ( without whose co-operation the understanding in this state cannot act ) may be restiff and backward ; the inferiour Faculties lame and clogg'd , whether through Impotency or ill Circumstances : But , a pious Soul ought not in the least be discouraged at these Accidents ; ( to which , in the dependence the Soul has now upon the Body , we were not Men if we were not subject ; ) nor think her self a jot worse : For , Devotion ( as was said ) is only in the Will ; and the Will is not at all the worse dispos'd , because the Faculties , with which she would work , are indispos'd , and cannot obey her ; no more than the Hand is lame , because the Pen is bad , and will not write . § . 6. Fourthly , That a Soul , which has a ready Will to pray , can never fail ( though the Fancy be never so dull , or out of order ) to please God by praying , or ( which is all one ) to have the Merit of Prayer . For , all Merit , or Actions that please God , proceed properly from the Will ; whence a devout , that is , a hearty and ready Intention , which is the best Act of the Will , must needs be , in a high and special manner , Meritorious or Rewardable . Nay more , a devout Soul , intending and endeavouring to pray , and standing bent that way ; that is , keeping that Intention unalter'd , and prosecuting her Endeavours as well as she can , actually is in prayer , or truly prays interiorly ; though , for want of the Complyance of the Fancy , or Inferior Part of the Soul , ( which onely in Acts of Prayer is sensible ) she does not experience it even while she has it ; but , rather suspects the contrary ; unless reflex Thoughts , and rais'd above matter , preserves her from being mistaken . Yet , the thing is clear , both by Reason , and ( when by reflexion we observe what passes ) Experience too . For , Prayer is nothing but an Elevation or Application of the Understanding to God ; and , there can need no more to apply the Understanding interiorly to Objects already within her , but the Will to do so . Now supposing , as the case does , the Will applying as far as she can the Understanding , of necessity the Understanding must be apply'd interiorly ; that is , Prayer is actually exercis'd . Again , however outward Objects striking the Senses , or inward Fancies irregularly stirr'd up and fluttering in a perpetual motion , cause in a manner continual Distractions ; yet , we may observe the Soul , when by reflexion it comes to perceive them , rejects those Distractions , and reapplies it self ( after that seeming dull manner , which the Understanding , un-assisted with serviceable Fancies , can practise ) to what it was employ'd about before . Nay , there would be no such thing as Distraction in Prayer , nothing for those Words to signifie , in case the Understanding had not been acting about some other Object before , and attending to it : The being diverted from which , and attending to a new Object we call Distraction : and this former Object can be nothing , but the Object of Prayer , God. § . 7. A parallel instance to this case is that of Saint Paul , speaking of praying in an unknown Tongue . Nam si orem linguâ , spiritus meus orat , mens autem mea sine fructuest . For , if I pray with my Tongue , my Spirit prayeth , but my Understanding is without Fruit ; that is , he reaps not the Benefit of stirring up the Mind by new Motives or Discourses , which those Prayers , distinctly and perfectly understood and penetrated , were apt to suggest : Yet still his Spirit , or Superior Part of the Soul , is in common and confusedly elevated to God , still Spiritus or at , the Spirit truly prayes . So , in our case , in this dull state of praying , when the Fancy playes not , nor co-operates as is fit , the Understanding advances not in gaining those sights , which by Extension of former Knowledges into new Conclusions , through attentive discoursing of its Object , it might have attain'd : But still the superior part of the Soul , is by the Will fixt to something , which is not Temporal : ( all such Thoughts suggested by the dis-order of the Fancy , being held Distractions ) . She is then truly apply'd to her Eternal Good , and truly praying all the while ; till , Intention altering all , she frankly and unconcernedly , relinquishes the Circumstances proper for Prayer , and applyes her self to new Objects , without scruple or strugling any longer to keep out the Thoughts of them ; which before she avoyded or repin'd at as Distractions ; but , now admits and pursues voluntarily , as her Business , Duty , or End. SECT . II. Of Sloth . § . 1. I Hope the Nature of Devotion in common may sufficiently be understood , by what has been already said : But yet , because Contraries help exceedingly to illustrate one another , I will make some short Reflexions upon its opposit , Sloth . This Vice is a certain lumpishness , and unweildiness in the Soul , through which she yeilds her self to be sway'd down-wards by the weight of Original Sin , inclining her to Temporal Objects ; and so rendering her un-active and unable , without difficulty , to apply and raise her self to such Thoughts and Actions , as dispose her for Heaven . I say , In the Soul : for in her alone , Vertue and Vice , properly taken , and as they import Merit and Demerit , are lodged : The indisposition and disorder of the Fancy , and other matterial Powers , belong to the Body ; and are not Vice , though they dispose and incline to it ; and , if care be not taken , will cause it . Again , by these Words [ In the Soul ] I mean , in that Power which we call Will , or in the Soul , as she is Will. For , Philosophy , ( which indeed is nothing but true deliberate or reflecting Reason ) teaches , that Contraries belong still to the same Subject ; and therefore , Devotion being an Affection of the Will , Sloth must needs be so too . And besides , 't is evident that all Intellectual Vices are defects of the Understanding-Power , that is , Error or Ignorance ; as , on the contrary , all its Perfections are Knowledges of Truths . But , there is no kind of shew , that Sloth should formally consist in Ignorance or Error , or Devotion in Knowledge ; since they who have much Knowledge , may withall be very Slothful ; and those who have very little , may be very Devout , very ready , and very constant in the performance of all Christian Duties to their Power . § . 2. Hence follows , in confirmation of the former Doctrine , that , as long as the Intention to pray persevers sincere , there can be no sin of Sloth , nor ground of scruple of not having pray'd as one ought : For , so long the Will is not faulty , and so there is no moral defect nor sin at all in a Prayer no better performed ; but all the imperfection in it springs either from Nature , or circumstances indisposing the Fancy ; or perhaps , from want of skill or information in the Understanding - Power , how to go about one's Prayer ; which is so far a fault as there is negligence in the will to use due means to attain so requisit a Knowledg . Wherfore in case any one doubts , whether he have behav'd himself negligently , carelesly or distractedly in his prayer , he must consider well whether he intended that carelesness , or those distractions : For , if he did not , 't is evident it happen'd besides his Intention ; and so was no moral fault . § . 3. But yet this word Intention is equivoral , and may be mistaken . There are who think they do great matters , if , for Example , they make , as they call it , an Intention in the morning , of spending the following day in vertue and the service of God ; when perhaps they never think of God or vertue after . This is but deceipt : and 't would be no better , to use the formality of making an act , fancy'd to be an Intention of praying , before Prayer ; and then spend the time of Prayer in a free and uncheckt entertainment of distractive suggestions . § . 4. To understand the business , we must remember that every Action has a Finall , as well as an Efficient or Material and Formal cause ; and that a man can no more act without a Why then a What. This End , when we know what we do , is foreseen , and the Actor means or intends it : So that the Intention is woven into the Action , and a kind of part of it : as , if I go down , or up stairs , I intend to be at the bottom , or top ; nor can it happen otherwise , if the action be rational , and accompany'd with Knowledg . And , if any action be done otherwise , ( as , when people walk , or do other things in their Sleep or with a perfect Inadvertence ) it is not counted a Human Action . In this sence , as no Action can be without an Intention , no more then without an End , so neither can the Intention be without the Action . For 't is , as I said before , a kind of part of it ; and we should laugh at him who would perswade us he had an Actual Intention of being at the bottom of the stairs , yet voluntarily stay'd at the top . But , as the understanding sees things to come , as well as past and present ; it may see what is like to follow from an Action before the Action it self , and from that sight resolve or reject it : and may resolve for the future , as well as present time , and so intend before she acts . And , in this sence , Intention may be both before and without Action , which , before it come to be executed , the Intention may possibly change . Intention is taken in this notion , by those who amuse themselves with making artificial Intentions before hand . For plainly , they intend for the future ; and , when the time comes , do nothing often-times of what they intended , and remain deluded . Now I understand Intention in the former sence ; that is for such an Intention as accompanies the Action , and needs no formal endeavours on our part to make it : Since nature will joyn it to the Action , though we should endeavour never so much the contrary : For , it is altogether as idle to imagin he , who knows what he does , can have a not-Intention to go down Stairs , who actually goes down , as that he has one , ( I mean , for the present ) who stays above . Wherfore , since this kind of Intention cannot be sever'd from the Action , 't is cleer that who thus intends to pray , truly prays , though never so many distractive thoughts interrupt and confound his Action . Neither are they , unless he voluntarily admit and mean to think of such things , properly Actions of his , but rather Passions or Sufferings . For , as the Eye cannot chuse but see what is represented to it , nor hinder it self from transmitting to the soul what it sees , nor the soul from perceiving what is transmitted : so neither can the soul hinder her self from receiving the impressions made by the inward stroaks of fluttering Fancies , nor those impressions from having their Effect , but is in both cases more passive than active ; and doth not so much do any thing , as hath somthing done upon her . SECT . 3. Remedies against Sloth . § . 1. TO return to the matter in hand , All that can be said of this dryness , and disgustfulness in Prayer , caused by the not complying of the inferior part of the Soul with the superior , is this , that 't is a Disposition , and indeed Temptation , to the sin of Sloth . § . 2. By that Tediousness , It first tires , then discourages , and after frights us ; till at last it gains so much upon us , as to make us yeild our selves over to a neglect , sometimes omission , of customary , decent , or ohligatory Prayers : and the same may be said in some proportion , of our yeilding to those Difficulties which oppose our exercising other devout Acts. Here then it is that a devout Christian soul must faithfully fight Gods Battel ; and never consent , for want of gust , or for feeling disgust , to omit her Devotitions . § . 3. One of the best weapons she has to defend her self is ( upon consideration of what has been , and , more , what will be said ) to settle a firm judgment , that this state of Distraction is no ways faulty . This judgment would be made , not at the instant of Prayer ( for then 't is to be put in practise and the Prayer exercised by it , and so is needful to be had already , not then to be gotten ) ; but at some fit season before hand when the Fancies are most calm ' and the soul can act with most cleernes and force . And , when 't is once made , let the soul be sure to act steadily according to it and pray on , how strongly soever Disgust , or Dryness , or whatever Engin the Devil chuses to imploy , may tempt her to the contrary . A little Resolution will compass this , assisted with the Reflexion how unreasonable it is to alter a course directed by our best and clearest Reason , for the suggestions of disorderd fancies . But if once those temptations can deceive a soul into these erroneous conceits , first , that all her Prayer is fruitless , and then harmful , as being in her apprehension a kind of perpetual fault , and such as she cannot mend ( for she finds by experience she can do no better with all endeavours she can use ) ; she is in danger to leave it quite off , and think it better not to pray at all , than to continue to do ill . And this I take to be one of the most dangerous temptions in the World : both because it comes mask't in the Vizard of Vertue , and so is apt to take with well-meaning Souls , which are not aware of it : as also , because Devotion being the best disposition of the soul to practise all Christian Duties , and particularly Prayer , which includes in it self the exercise of Faith , Hope , and Charity ; it follows , that a soul which thus abandons her self to Sloth must needs languish away into a spiritual Consumption , and piningly decay in those Christian Virtues , which give life to all the rest , and without which the outward practise of others are but false appearances , springing from material habits , and as it were the Ghosts of true Vertue . § . 4. Another Weapon , of great use in this kind of Fight , is this consideration , That we may be certain we merit in the sight of God or serve and please him by continuing our Prayer when we are seized with this Dryness and Dulness , and assaulted with Distractions ; whereas we cannot be so certain of this when our Prayer is accompany'd with satisfaction and delight . The content taken in sensible feeling is so inbred and , in a manner , essential to a Soul , according to her Inferior part , or as she is the Form of the Body ; and this natural propension to all manner of delights so heighten'd in us by Original Corruption , which still draws us from Spirituality to Sense ; that we are apt to adhere and cling to whatever is thus agreable : and this even in prayer it self . Whence it comes to pass , that , because nature so subtly seeks its own satisfaction , 't is very hard , when this sensible pleasingness accompanies our prayer , to discern whether we are not serving our selves when we should be serving God : at least it often happens , in this case of sensible delight , that our easiness and promptness to apply our selves frequently to Acts of Prayer springs , in part , from our love of this pleasure ; which is a great alloy to the spirituality of Devotion , and to some degree taints the purity of our intentions . Whence , all spiritual Masters use to take great care , that those souls who find sweetness in their prayer , be not attacht to it , lest they fall into spiritual Gluttony , and depress the mind to sensible Objects by those very means which should raise it above them . § . 5 Now all this danger is securely avoyded when our Prayers are disgustful : For , however they seem to us sapless and dry , yet we are sure the desire of pleasing our inferior part , or complying with our corrupt inclinations , has not any the least share in what we do ; but that the Prayer and Intention ( which , as was said , necessarily goes along with it in the superiour part which only is Spiritual , ) remains altogether pure and untainted . Let then the Soul , which finds litle gust in Prayer , continue in the posture and circumstance of praying , especially if the prayer be Obligatory ; and in the material exercise of it , at least vocally , if she can do no more . Two comforts will ensue hence ; one , that the merit of such prayer is secure ; every Act of bearing up against this dryness , and the sloth to which it tempts , being manifestly an adhesion or clinging to God with the superior part of the Soul. The other is , that the gain made by such continuance , though it seem small , comes in clear ; there being nothing to be defalkt from its purity by the mixture of any motive sprung from matter or Body ; wheras generally in good actions , perform'd by the middle sort of Christians , there goes so much out to the inferior part , that is , to Fancy and Appetite , that when the Chaff comes to be winnowed from the pure Corn , there remains not so many grains of Spirit as some apprehend . 'T is very well if they escape with the Abatement of half . And , after all , the harvest of the former sort does but only seem small , for in truth 't is otherwise : since of necessity the Habit of adhering to God , must be got by a frequent repetition of Acts ; so that the soul , which faithfully continues to struggle against the difficulties of Prayer , cannot fail at last to come to a facility of it ; so much the more to be valued and endeavour'd , by how much it is free from all suspicion of alloy from the inferior part ; being manifestly wrought out by the strength and predominancy of the Superior . § . 6. There is yet another comfort in this constancy and resolution , which is , that the not deserting our devotions for want of sensible content , but going steadily on whatever we feel , is an evident testimony or argument to the soul that she is as she ought to be . For , since she cannot act this to please Nature , to whose grain it lies so cross , it must of necessity proceed from a motive above Nature , that is , a firm will and hearty desire to please God. The knowledg of which must needs increase Hope ; and , if it be well laid to heart , will , in despite of the Dryness , and the Scruples apt to ensue upon it , produce that fruit of the Holy Ghost , which is called Spiritual Ioy , and such a solid Peace of mind as the World cannot give . § . 7. A Soul which needs more helps in this kind , may make use of some Preparation to Prayer ; such as may be most efficacious to fix her attention , and keep her Fancy from wandring , To which purpose she may a litle reflect upon the importance of it ; and remember , That Happiness or Misery , and this for all Eternity , depends upon the disposition which she carries with her out of this life ; and that disposition on Prayer , which is the means to procure it : That so much time is allotted to every one to work out his Salvation , as every one lives , and no more ; And that this time mispent can never be recalled : That the rest of our life is only to fit us to pray well ; and , if the time of Prayer be fruitless , our whole life is fruitless and irrecoverably Lost : That we cannot be disposed for Heaven without Time , and the time of Prayer is that wherein alone it can be expected this disposition should be wrought ; wherefore , if this time be lost , at what other time can we hope to do that , which if it be not done , we are miserable , and yet cannot be done but at some time , &c. These and the like reflexions , such as we find most apt to work upon us , may contribute much to the well performance of Prayer . § . 8. Freedome of Spirit is another great help in this case ; Distractedness for the most part proceeding from worldly matters , which our too great concern in them is perpetually suggesting to our thoughts . He that can contrive himself into circumstances , which free him from having any thing to do with the World , more then to make use of the means it affords him to gain Heaven , is in the happiest condition , and likely to find least disturbance in Prayer . He that cannot free himself from business , let him free himself from all unnecessary concerns for it ; and settle this judgment firmly in his Soul , That reason permits him not to be farther concern'd cern'd for worldly affairs , let their importance be what it will , than as they depend on him . That success is out of his power , and depends not on him but Providence , to which he should contentedly resign it , and must whether he be content or no : That his part , and all the share he has in any Action , is to use his endeavours according to the best of his skill . That when he has allotted the time which is necessary for this , and imploy'd it as well as he can , he has done all he has to do or can do in these matters ; and ought to be concern'd no farther ; but is now at liberty to employ the time allotted for Prayer in the Best manner . Likewise , That there is no business which takes up so much time as not to leave sufficient for Prayer , if negligence , more than business , do not hinder , and the like . But , above all , let him still remember that whatever other business he have or can have ( and I do not except any ; not love to Parents , care of Children , the strongest and most rational tyes to the nearest and most dearest Relations ; nay the pursuit of things most necessary , even of Livelyhood , of Cloths and Meat ) is of no importance in comparison of this : If this succeed not he is undone , and that Eternally , however he thrive in others ; And if this succeed , no miscarriage in any or all the rest can hinder him from being Eternally Happy . He that lives gloriously , and with full Satisfaction of all his desires , is wretched , if he go at last into Hell ; and , after his short dream of Happiness , wake into a horrid and never ending real misery : And he who lives despised and scorn'd , and dyes starved with cold or hunger , is happy if he go to heaven , and find his short and now ended suffrings swallowed up in infinite Bliss . So that , in truth , to amuse our selves with what happens in this life , to the prejudice of what is to come hereafter , is a folly infinitly more senceless , then what we can fancy most ridiculous . § . 9. This Freedom of Spirit is a Disposition so highly conducive to Devotion , that it ought to be preserv'd even in the immediate means to it , I mean in our Prayers and reading devout Books ; in case they be not obligagory , or that , after a deliberate consideration , with the assistance and advice of our Spiritual Director , it appears not that we have already made choice of the best , and see that others are improper or less beneficial . For there are many good Souls so strangely fixt by a habituated Custome of saying such and such Prayers , that they fall into Scruples if upon occasion they hap to omit or change them ; and yet let them examin their own thoughts to the bottom , they can discover no reason or ground of such a Scruple , but the aukwardness of breaking a longinur'd Custom . And to such persons it seems very advisable in my judgment , that they omit them in very good occasions or with good advice change them ; that so , freeing themselves thus from the tyrannous slavery of Custome and the biggottery of irrational fears , they may inure themselves still to follow Right Reason in what they do , and no other motives of which they can give no account ; which is indeed to assert and preserve the just Liberty of Spirit , due by the Laws of Nature and Grace , where no contrary Duty or Obligation does restrain it . § . 10. There are divers reasons why we should not always use the same Prayers , and run still in one track . One is , because a perpetual custom hinders our attention to the sense and due penetration of the words , in which chiefly consists the Fruit , or spiritual advance by Prayer . Another is the irrational scruple ( as was said ) of leaving off what meer Custom has addicted one to , which is a fault or imperfection , and so ought to be amended . A third , because it is not to be expected , in this state , that our Spirit should be always in one humour or disposition ; and 't is best that every thing be wrought upon according as it is dispos'd to have the Effect produc't in it . A fourth , and principal reason is , because our Soul every day grows or should grow in spirituality , at least at every competent distance , season or stage of our Lifes Race , she must needs , by the very practise of a vertuous Christian Life , have gain'd a considerable advance , though perhaps she discern it not , especially while 't is growing ; and 't is as irrational to think the same thoughts are apt to fit her in all states , as to think that our Bodies ought always to be fed with Milk , because we eat nothing else when we were Infants . I for my part know no one Devotion suting all sorts , all states , all times and every pitch , but that which was made by the Wisdom of the Eternal Father , who fully comprehended them all ; I mean the Lords Prayer . § . 11. But , the best help of all , is a good Director . For as , in the Body , the same diseases proceed somtimes from different causes , and require different ways of cure ; so it is in the Mind too . It may happen that the same indisposition , which in some proceed from the Impersection of Nature , may be caused by the Perfection of Nature in others . A Soul fitted for higher Operations than these in which she is imploy'd , and straining at them by a natural propension , and yet not reaching them for want of Instruction may fall into the same unsatisfactory condition , which happens to other Souls from other causes . A good Director is as necessary in such cases , as a good Doctor where diseases spring from not usual and not easily perceived causes . However , our conduct is sure to be so much the wiser , as he has more Wisdom than our selves . In this particular , there are but two things to be observed : to chuse one who is truly fit , and then to treat freely with him . They are both of great importance , but need not be farther dilated . SECT . IV. Of the two chief kinds of Devotion . § . 1. BEcause Devotion is a steady bent of the Will to Spiritual Operations , and there be two ways by which the Will may come to this disposition , those two different Methods make two sorts or Kinds of Devotion . For the Will may be wrought to this temper , either by a Habit got , as other Habits are , meerly by a frequent Repetition of her own Acts ; or by the interposition of the Understanding ; which , clearly seeing that such or such things are to be done , presses and prevails upon the Will to be always ready to do them . These ways are both efficacious , but the later the more Natural and less changeable . For , the will according to the designe of nature , is to be led by the Understanding , and indeed , in some sence , cannot be led otherwise ; there being some co-operation of the Understanding to that first Act of the Will , the repetition of which , afterwards , produces the Habit. For , unless the action had first been thought fit to be done , it would not have been done at all . But , if the Understanding contributed but litle , 't is more chance and luck than Reason , that the Action haps to be good : which is not connatural , our nature requiring a rational proceeding in all things . Again , it is also less lasting : for , as Use produces , Disuse will lose it ; and , should the Understanding ( as , not being first settled it self , it well may , ) come to cross the operations of the Will by contrary judgments or even doubts , the Will would waver , and act faintly first , and after perhaps not at all . But , a Will produced by the Understanding , cleerly seeing , and conceiting practically what is to be done ; and out of that sight moving , and indeed becoming the Will to do it , cannot be changed till the Understanding change . And , if the Understanding be determin'd by Truth , and that Truth clearly seen ; the Understanding cannot change , because Truth can never turn into not-Truth : I say clearly seen ; For Passion dims or blinds , and so comes in Sin. § . 2. We shall find that , in one way , the Soul works upon the Body ; in the other , the Body works upon the Soul. Where the Habit is produced by repeated Acts , it is caused in the Soul by the influence of the Body ; whose Spirits and Organs , being fitted by constant use , and readily concurring to such Actions , carry the soul along with them . In the other way , the Action begins from the Soul ; by whose predominance over the Body those Spirits and Organs are fitted , and concur with readiness and ease to her Directions , yet both arrive at the same End a fitting disposition both of Soul and Body . § . 3. Notwithstanding , since Effects must needs partake the nature of their Causes , though true Devotion be an effect of both ways , yet this Effect cannot but have Consequences and Operations , as different as the Causes are which produce it . The Devotion caus'd by Knowledg is proper for more refined Souls , such as are able to penetrate into , and judg of the nature of things , and guide their Actions by their judgments : The other , for tempers less rational , and who , not able to go alone , require to be led : The former can only be lost by a wilful neglect of cultivating those Principles which caus'd it ; and which are not soon nor easily pluckt up , where once they have taken deep root : The other perishes , both sooner and more easily , by bare dis-use of the material actions by which it was produc'd : And , indeed , they who have only custom from whence they can derive their Devotion , generally run great hazard of a total decay in virtue , upon any considerable neglect of their customary Exercises . § . 4. Yet in some respects , this Material Way is less subject to Involuntary distraction in Prayer , than the other ; because this way of Prayer , being , in a manner , confused , and an Elevation of the Mind to God in common , as it were , without distinct application of the soul to particular Motives , which should advance her to new degrees of fervency ; it costs her , by consequence , little labour , and obliges her not , out of weariness , to divert to new Objects . Again , this kind of Prayer , having little or no height of Spirituality , but being sutable to Fancy , finds in the Brain Proper Species , agreeable to the thoughts he has who Prays ; whereas the other , straining after Objects purely spiritual , of which we have no proper Species , has by consequence less ground in Nature to fix the Attention . § . 5. In some respects too , the Spiritual Way has the advantage in this point of Distraction . For , the distinct considerations to which the soul applyes her self are apt , from their being Distinct , to fix the Attention ; because they afford her a particular Entertainment to which she may attend . As for Weariness , when she finds that prevail and render her unfit to continue her Prayer longer , she leavs it off for the present , to resume it when she is better dispos'd : And , when some use has provided her of Spirits fit for her purpose , she will seldom have cause to break off for weariness , but may Pray with ease as long as is necessary or useful . § . 6. Hitherto we have discourst of these two kinds of Devotion as they are in their own nature . If we upon look them as they are in the Subject , we shall find those of the material way generally great valuers of External Acts : They place all Spiritual Goodness in frequenting them ; think them Saints who are addicted to long Prayers , and assiduously repairing to Churches , and Sacraments ; proceeding too often to censure those as little less than voyd of all goodness , whom they observe not to be still as their Beads or the like . And this proceeds not from defect in Devotion , ( on the contrary , it seldom happens but where it is strong and much valu'd ) , but from the weakness of the person who has it ; and who , being neither us'd ( nor able ) to judge of the nature of things , comprehends not how he can be Devout , who does not do those Actions continually , which by Experience he finds useful and necessary to Devotion in himself . Those of the other Way , place all their Treasure in Interiour Dispositions ; and , for Outward Actions , chuse them by Judgment ; and practice so many and such as they find useful to the Inward Affections . They think persons more or less Saints , as their Souls possess more or less of those true Spiritual Riches : and hence value and endeavour so to improve their minds in the Knowledg of Spiritual things , as being the connatural means to produce good Affections ; which the others fancy not , but rather condemn as a hinderance to Devotion , because they perceive no efficacy nor fruit of it in themselves . § . 7. The former , placing much of their Devotion in performance of the External Act , as going often to Confession , Communion , &c. are not generally altogether so solicitous of due Preparation , or at least aim not by their preparation to work their souls into a disposition fit to advance in true Vertue and perfection of the Interior by a connatural efficacy of the Action upon such a disposition ; but , following Faith unexplicated by true Theology , expect the fruit from a supernatural operation of Grace , beyond their comprehension fixt to , and accompanying the Action . The later , apprehending the benefit to be expected from those Actions depends , after a connatural way , upon the disposition with which they are done , are as much solicitous about the Disposition as the Action ; and labour more to perform them well than often , ( unless their spiritual Director judg them fit for both ) : but always with a Preparation , suitable to the Reverence due to institutes so Sacred and Divine . Those , being altogether affected to many , and those the most Customary Prayers , often slubber them over ; sometimes with so litle application of the mind ; that there is not so much as a becoming Reverence in the posture of the Body . They litle heed the sence as they go along , and consider not how or how far it affects their souls ; and , wanting that which is the proper Rule to direct their choice , if chance dispose not otherwise , generally make use of such as they see us'd by others : apprehending some great matter in the very words ; and , for that reason , chusing somtimes Latin Prayers , though they understand not one word of the Language . And yet , by the proportion this way has to their Pitch of Soul , this conceit of some great thing in common , concurrs so well with their right-set intentions , that they pray very well , & better than where they understand more and conceipt less . The other sort , being knowingly devout , or Spirituall , ( who , as St. Paul says , Omnia dijudicant , discern or distinguish all things ) and , holding themselves at liberty , where God or his Church has layd no command , take for their Rule the Good of their Souls , and believe this Good to consist in a Right Disposition . They therfore chuse such Prayers and Books , as they find by experience most useful to this purpose , and contain such Motives as are most Efficacious to raise their Souls to Heaven . They are no ways affected to what they do not understand ; and comprehend not how Ignorance , one of the chief curses of Original Sin , should ever be the Mother of Devotion . They are more for the few and well , than the many and often at a venture . They are always careful to accompany their Prayers with a grave and reverent gesture , and an attention piercing into ( as far as they are able ) and distinctly penetrating the force of the Words ; which they expect should contain such an Affective sence , as is apt to wing their Souls for Heaven . § . 8. The former too are more addicted to Corporal , the later to Spiritual Works of Mercy : and , as those fancy no great matter in the advancing of Truth , supposing we have once Faith ; so these see no advantage to the world , in relieving any necessity incident to the Body , comparable to that of bettering mens Souls , which they see will follow from the advancing of Truth : Solid Goodness being the genuin Off-spring of Solid Knowledg . § . 9. Lastly , the difference of these two Spirits is great in Relation to comportment and human conversation . They whose study it is to guide themselvs by Right Reason , the true Nature which God has given us , apply it to all their Actions ; whence their carriage is even , their Friendship steady , their Judgment stay'd and just , their thoughts Charitable : They hearken to proposals with calmness and indifference , and believe , without good grounds , slowly : The others are more apt to be humorous ; stifly addicted to any opinion taken up of course ; inconstant in their purposes and friendships ; partial in their Verdicts ; credulous even of Toyes , and of which no solid ground appears , if they suit their Fancy ; unwilling to hear any Reason , son , which Crosses the conceit they have once espous'd ; And , for want of duly weighing the nature and reason of things , Rash Concluders ; Censorious of every thing that runs not just in the track of their thoughts ; and fierce Reprehenders of what they think amiss . And yet these imperfections , when they happen , hinder not a good meaning , and right-set intention . All this while they may heartily wish and love what 's agreeable to Gods will , and hate whatever is contrary ; only , by the shortness of their Reason , or untoward circumstances , they are preoccupated with a wrong conceit of their own way , and see not what is agreeable and what contrary to the Will of God ; And so afford those of the other sort a fair Occasion of Exercising a double Charity , in bearing with their Imperfections , and , by sweet ways , instructing their Ignorance . § . 10. But , we must not think that these two sorts of Devout people are found in the World , fixt in an indivisible point , as they seem here described . I fear there are not very many perfectly of the one kind , and hope there are not very many just of the other . I only intended to describe the standards of these two Spirits : which are participated with a thousand unequal degrees , now of the one , now of the other sort , and interwoven with a variety almost infinit , according as natural Genius , Instruction , and other circumstances have allotted their proportions . § . 11. Let be it our task oemulari charismata meliora , with a true Christian Ambition , to aim at what 's best and highest ; but yet remember too , that what 's best in it self is not always best for every particular : and resolve , upon better advise than our own , to pursue the Unum necessarium , that way which is most expedient for our Souls . The truth is , these Methods , as different as they are , may both be needful almost for every one . Few or no understandings are so sublime , as not to admit , and even need , the assistance of frequenting outward Acts , which beget Habits : And few so low , as may not be improv'd to contribute , and that considerably , to the benefit of the material way , if good Instruction be not wanting . Wherefore , neither should the Intelligent Devote neglect the constant use of outward Acts of Devotion ; nor the Material one , to improve his outward exercises , by joyning as much Understanding to them as he can . SECT . V. Of the means to attain Devotion . THe means of attaining both sorts of Devotion are already toucht in Common ; but the subject deserves to be treated more particularly . In the Material way , because the effect is wrought in the Soul by impressions first made on the Body , that which imports is , that these Impressions be as strong as may be , and as many ; for , a weak cause often apply'd , will produce the effect of a strong one . Such exercises therefore are to be preferr'd , as strike the inward sense and fancy most strongly : but , what ever they are , they will become Efficacious , if they be often enough repeated . Those therefore for whom this way is proper should be exhorted to be assiduous in the outward exercises of Devotion , whatever they be ; yet with this caution , that the Frequency prejudice not their Efficacy : For , if they become so customary as to be done meerly out of custome , they will loose much of their force . Particular care is to be taken in this point , about those Exercises which require an extraordinary Reverence , and , by the design of the Divine Institutor , carry with them an awe and respect ; as the Sacraments , &c. For if , according to the Maxim , Consueta vilescunt , Customary things grow vile , our too frequent use of them , bring us to a careless indifference in performing them , and take off our conceit of them ; they will become little beneficial , and perhaps harmful . § . 2. But , these inconveniences avoyded , these Devotes are to be advised to pray as often and as long as they can , and such prayers as they please ; To frequent the Sacraments , the oftner the better , so it be with serious preparations , and such as may preserve the Reverence due to them ; To be present at all Solemnities of the Church , and there where things are performed with most Majesty and becomingness ; If any Extraordinary Occasion of Devotion happen , as in Jubilees and the like , by all means to lay hold of it ; Often to read good Books , of which the Affective are more for their purpose than the Instructive ; and , in a word , to omit nothing proper to strengthen and increase the Habit of Devotion . In general , the conceit they frame in common and confusedly , of the Benefit of these things , should be kept up at the height , and Increas'd if it may be : and , for particulars , because they penetrate not into the nature of things , nor consider which way they work , it matters not much what they be , so they be good , and apt to move them . For this Reason , and because they are through their weakness easily scandaliz'd ; peo , ple should in charity be wary of maintaining and even discovering contrary sentiments before them : For , these ways , whatever they be in themselves , the best or no , are best for them , and will make them Saints , if they pursue them sincerely and faithfully : and we must beware , Nè pereat in scientiâ tuâ infirmus frater , Lest a weak Brother perish by thy Knowledg . § . 3. The way of Knowledg must needs be pursu'd by such means as improve Knowledg ; and he advances in it best , who most deeply penetrates into Christian Duties , and most clearly sees their agreeableness to right Reason . I do not mean with such a sight as is meerly speculative ; nor such a sight as can pierce into the Mysteries themselves , and look upon them with that kind of Evidence which we have of other Truths , whose terms we see connected : For this would take away Faith , and is impossible here ; and only to be hoped in the Country of Blissful light , where we shall see Face to Face . But I mean such a sight as presupposes Faith , and renders it lively or operative ; which if once we can attain , it is impossible not to be Devout : For , knowledg of any Good , when 't is express and lively , becomes a Principle of acting for it , or to obtain it ; that is , Will : as by reflexion we may easily discover in the whole course of our lives , and experience of our daily Actions . § . 4. Now , this Knowledge is renderd express , and Faith by consequence lively , two manner of ways : By Supernatural , and by Natural means . Supernatural means , are either apt to affect all Mankind ; or some few chosen by God's providence , and design'd and fitted for great ends . Of the first sort are Miracles in general : For the common course of Nature is practically evident to all ; and so , what ever evidently crosses it , must needs be conceiv'd to spring from the Author of Nature , who can control it as he pleases . Wherefore , as , on the one side , this evidence makes it stick firmly in the soul , that God has a hand in it ; so , on the other side , the Astonishment , by reason of the Unusualness of the effect , makes it sink deep ; and both together render Faith , as to the point it testifies , exceeding lively and prompt to Action . Of the other sort are the rushing Wind , the fiery Tongues , and other concomitant causes , which produc't that prodigious liveliness of Faith and sublime height of ardent Devotion in the first Planters of the Church : by which they were renderd so strongly and readily dispos'd for those duties which Christ had order'd them , that they cheerfully embrac'd all Inconveniencies , Torments , nay Death it self , to perform them . These causes were not apt to affect all Mankind , as they did those few , particularly fitted by long conversation with Christ himself , and expectation of the effects of the Promise he made them at his departure ; which was still working in their minds , and raising them to look for some strange Supernatural effect of it . These are the two manners of External and more ordinary supernatural means : for , of the Inward workings of God's Spirit , which blows where it lists ; and whose Operation , and the Circumstances of it , depend upon a Series of causes unknowable by us , 't is not my Intention to speak in this Discourse . § . 5. Natural and Ordinary means , to make this Knowledge express , and Faith lively , are also two-fold , viz. penetrating well , either the Grounds on which Faith is built , that is , the Certainty of the Authority which recommends it ; or else , the Agreeableness of the things to be believed and of the Actions to be practis'd , to the Maxims of true Reason . It is the proper business of Controversy to teach the one , and Scholastick Divinity the other ; and 't is by reading , and attentively considering the discourses made by Masters in both kinds , that we may attain the Knowledge we desire in these matmatters . Only let us provide the Author , we chuse , be truly Solid ( for every one who writes is not so ) ; and that the Point we chuse be to our purpose . It is neither necessary always , nor convenient , that every one who is capable of Knowledge , should read all the Controversies that concern each point of Faith ; even though they be good and solid : much less amuse himself with solving all Objections rais'd , and raisable without end , by Adversaries . It will be sufficient to peruse and understand one or two good Books , which solidly treat , and firmly establish the Grounds of Faith ; or , if leasure and opportunity serve , to hear some Oral discourses of that subject : In fine , by any way we can , to weigh attentively the Nature of the Authority on which Faith is built , and what perfect Certainty the same , and less Authority begets in us on other Occasions . This done with that care and concern which the thing requires , it will naturally breed in a Soul , these and the like reflexions . § . 6. I believe , and that with a most firm assurance , that there was a King Henry 8th . a William the Conqueror , a Julius Caesar ; and many Actions perform'd by them , as altering Religion in England , Conquering this Nation , gaining many Victories , and the like . The same I believe of less men , and less universally-known Actions ; provided they were sufficiently notorious to great Multitudes , and by these multitudes openly and seriously attested , and without any imaginable ground of suspicion of Fear or Hope , or any Interest which might move them to ly in the case . I find this writ in my heart in such characters , that I can as well doubt whither I am , as whither such things were . I find all Mankind judge the same ; and I can no more think it possible , that Humor or Interest should beget this perswaon in them , than in my self ; which I am sure it does not . 'T is evident then , that Right Nature , or true Reason , obliges both them and me to assent that such things are true ; and therefore that such an Authority , attesting such matters of Fact , cannot deceive us . Wherefore , by the same and far better Reason , I am to believe this vast Authority of the Church attesting to me , that such and such Doctrins were taught by Christ and his Apostles . § . 7. Farther , considering the circumstances in which this Universal perswasion of Mankind that this doctrine is Divine was introduc't , I find the Effect absolutely impossible to Nature . The men , who first began to work it , were inconsiderable in all respects of which the world takes notice : Of mean Birth , of mean Callings , Fisher-men , of no Power , no extraordinary natural Endowments ; and , where there was a Primitive Christian , as there were many , famous for Parts or Quality , he must first be wrought upon by men inferior to himself in all such kind of respects . This was at a time when the whole world was possest with Idolatry , that is , utter Enemies to Christianity , excepting one poor Corner of it , Judea , where the Change began ; and where those who remained unchanged were greater enemies to the business than the Heathens themselves . The temper of the World at this time , was so far from simple or foolish , that Wit was rather at the highest pitch ; all the Learning of Athens and Greece being transfer'd to the Romans , and there improv'd and heighten'd . Yet this World , by these men , in such circumstances , was prevail'd with , to cast off all their long-settled perswasions in Religion : and ; instead of them , to entertain , and that with a most unshakable firmness , the belief of Mysteries inconceivable ; such at which nature could not chuse but boggle extreamly , and not admit without absolute Conviction . For , no Interest could move them ; all Preferments of Honour , or Trust , or Profit , were in the Hands of those who Opposed this New Doctrine : and to Embrace it , was to Forfeit whatever they Possest or hoped in this kind ; nay , to change it for Poverty , and Contempt , and Torments , and Death . Force there neither was , nor could be : For , all Power was in those who were against Christianity ; and was employ'd and strain'd to suppress it . In Learning and Wit , and Eloquence , and all Natural Parts , they had the Advantage ; and the things proposed to their Belief , a Trinity , a God made Man , and living in Obscurity , and dying in Torments and Infamy , a Virgin-Mother , &c. were Inconceivable , and to nature Unsolvable Riddles . § . 8. He that shall consider these things , and the rest of what may occur , as they deserve , will be convinc'd that the Effect , viz. a Perswasion of such Multitudes of Men , so qualify'd , to believe such strange things , so strongly that no Hopes or Fears could hinder them from standing firmly to them , even to Death , could not be compast by Natural Causes ; and thence conclude with absolute certainty , the Doctrine could be no other than Divine , dictated by God the Author of Nature , and , by his Power over it , introduc't and settled in the World. § . 9. Again , amongst other Supernatural means Miracles being one , which the Christian party unanimously pretend to have been done by Christ and his Apostles : 'T is impossible had they been false they should not have been discover'd , and the Pretenders and Actors manifestly shown to be a company of Cheats , unless there wanted Wit , or Power , or Will in the Opposit Party to examin and detect them ; For , that which we know how to do , and can , aud will do , manifestly is done . Wit to detect them there was in abundance , the world being then both acute , and withall Sceptical ; a quality , too , which hindered them from believing rashly . Will there wanted not : The Honor and Interest of all Overseers of Religion , or Priests , both Jews and Gentiles , engaging them against it ; and the Civill Policy being highly concern'd to look to Innovations , and Doctrins contrary to the Religion in vogue , and Establisht among them . Besides , 't is plain they had a Will to do what they did , and they did make all the Opposition they could . Neither was there any want of Power ; which , till Constantin's time , three hundred years after Christ , was all , ( whether Secular or Religious , ) in the hands of the Enemies of Christianity ; and often fruitlesly imploy'd to the uttermost , both by Policy and Persecution , to root it out . There was no possibility of over-bearing them by Noise ( for that is one kind of Power ) and silencing those who cry'd down the Miracles , by the louder Clamours of greater multitudes who cry'd them up . For , though Christianity had made a considerable progress in the world during the times of persecution , yet , in comparison of Heathens , Christians were but few , and very unable to contend with them in noise . It remains then , that the pretended Miracles were true Miracles , and too evidently such for any Wit or Power of man to show them otherwise : And that those and the other means , used in the conversion of the world , were truly above Nature ; since they overcame all Human and Natural means conspiring and bent to oppose them . And , had they not been such , the perswasion , nay steadfast belief , of such incomprehensible Mysteries , and standing fast against such a violent Torrent , nay turning the stream so strangely , and prevailing on such vast Portions of the World to embrace Christianity , would be an Effect without a Cause , or ( which is all one ) without a proportionable Cause , or a Cause able to produce it . Wherefore , as Certain as it is , that no Effect can be produc't without a Cause , and that a Proportionable cause , or a Cause able to produce it , ( and that is so certain , that to deny it , is to affirm manifest Contradiction , viz. that a thing can do what it cannot do ; ) so sure it is , that this first-taught Doctrin was both truly Divine , and rightly deriv'd from the Primitive times to us . Therefore I am as sure as I live my Faith is True , and the Doctrin I believe , Reveal'd to Mankind by God himself . § . 10. Hence a rationally-pious Soul will discourse on this or the like manner : When I certainly know any thing that really and highly concerns me , for example , that such a precipice , if I leap into it , will certainly kill me , such an Action will certainly ruin my estate , such another will secure it , and settle me in Plenty , & Content , and Security ; 't is plain Madness not to act according to this Knowledg , and beware of that precipice , and avoyd one Action , and do the other : But it is infinitly greater madness not to avoyd such things as my Faith , with much greater certainty , assures me will bring upon me infinitly greater Mischiefs ; and not lay hold of such things as it likewise assures me will put me into possession of infinitly greater Goods , no less than true , and perfect , and never Ending Happiness : I will therfore endeavour by the best , and all means I possibly can , to avoyd Sin , correct my Passions and Inordinate Love of this World , strengthen and advance my Reason , elevate my mind to God , and strain with the utmost force of my Soul after this state of Bliss , which is alone Desirable , alone Considerable , &c. And this with a steady and devout pursuit ; keeping ever awake in my mind , when it grows drowsy , the Absolute Certainty of what my Faith , propos'd and attested to me by the Church , delivers to me . Thus we see how Faith is the Argument of things not yet seen , to wit , by the clearness of its Principles or Grounds ; Likewise , how 't is the Substance of things to be hoped , by the Firmness of its own Foundations ; Lastly , how it is the Ground-work of all Devotion , because the consideration of its Truth , render'd express to our thoughts , makes Faith it self very lively and Operative , that is , our Judgments concerning the Truth of it , very Practical and Ready for Christian Action ; in which , that disposition of the Soul , which we call Devotion , formally consists . To proceed thus far , and settle their Judgments in these Truths with the steadiest firmness and clearest sight they can , is advisable for those Souls , whose pitch of Reason makes them Inquisitive into the Grounds of things , and capable to comprehend them ; for such persons will receive much comfort and profit by such kind of satisfactions . It imports not which way they take to this end ; whether they work it out by their own meditations , or use the assistance of Books , or publick or private and Familiar Discourses : So the business be done , it matters not how . § . 11. If any particular difficulty which strikes at the very Ground of their Beleef comes cross their thoughts , and hazards in the least to shock their Judgment , it may be worth their pains somtimes to see through that too : But , to amuse themselves with every Objection , and not to be quiet till they themselves can answer every thing which is or may be oppos'd , I take to be a very unprofitable , and very unsatisfiable curiosity . The difficulty may somtimes be such as cannot be solved , without a deep in-sight into many Sciences , such as they neither have , nor can hope to have for want of leasure or parts . Again , Objections are endless , and should we not be satisfi'd of a Truth , till all that can be said against it were answer'd , we should never be satisfy'd of any Truth at all , but onely of the very first Principles . Should all the Objections , yet ever thought of from the beginning of the World , be answer'd to day ; as many more might be invented to morrow . For Wit and Fancy have no bounds ; and 't is from the fertility of their Inventions that Objecting proceeds . And , after all , 't is not the proper business of Devotes ; it belongs to Controvertists to answer Objections : the only thing which imports Devout people of this pitch , is to understand well , that the Grounds on which they proceed in the conduct of their Lives , are firm and solid : and such as they ought securely , and without fear of deceit , rely on . Which done , they must be true to themselves , and act with a vigour proportionable to that degree of cleerness with which their Speculativeness discerns them to be true , joyn'd with such a Concern as Faith tells us the matter deserves . Nor need they distrust Gods Providence in this , which has furnisht his Church with means suitable to every capacity . § . 12. Again , when upon certain Grounds they have given Admittance to a Truth , they should stand to it , and trouble themselves no more : For nothing in the World is or can be more certain than that if this be True , what ever is or can be said against it is not True , whether I be able to make so much out or no. And upon this they may securely rest . In truth this wavering Inconstancy , this quivering Irresolution , which keeps us from owning heartily what we do see , for fear of what we do not see , is a blamable weakness ; loses the time , in which we should work out our Salvation , upon Doubts and Scruples , and puts us into the condition , which St. Paul reprehends in the women of his time , Semper discentes , & nunquam ad scientiam veritatis pervenientes . Always Learning , & never coming to the knowledge of truth . § . 13. Since then , a knowing devout soul seeks only , or only should seek , so much knowledg , as is necessary to the perfection of Devotion ; let her if she be able , faithfully , and severely pursue her inquiry , till she arrive at such a certainty of those Truths which concern her ; I mean such as will give solid Ground for Virtuous Christian Life : and , for the rest , remain satisfy'd with this , that there must of necessity be some deceit in whatever is said against Truth . Let her a God's Name first discover that to be Truth which she embraces , as Truth ; to which 't is sufficient to judge upon good Grounds , the Church is Infallible . But after this , it is lost time if she spend any in the discovery of the deceit . It is enough she knows it is Deceit , and needs not know what kind of one it is . In our particular Case , she may reflect , that the Testimony of the Church or Tradition , being the ground on which we build the certainty of Faith , as 't is Christian ( which onely in a manner amongst us is called in question ) they who deny the force of Tradition , must by consequence deny the certainty of any matter of Fact done before our Days : And , because Nature assures us , that this is Irrational , it assures us likewise , that who object on this manner go against nature , and so all they can say , is no other than witty talk , handsom flourishes , and plausible quibbling , without real force or solid ground . And , indeed , they plainly discover themselves irrational , and led by passion , who obstinately oppose Tradition ; because they maintain an evident Contradiction . For , on the one side they affirm that Faith is truly certain ; and on the other , deny Faith has any Grounds truly Certain : And this ( since nothing can be said certain , but in vertue of the Proofs of Grounds by which the Certainty is made out ) is to say , that Faith is and is not truly Certain . To this they are forc't by the heat of Opposition ; For they will not grant Tradition has the vertue to make a thing truly certain , because they are aware it is against them : And , by denying it , they leave no truly certain Grounds for Faith at all . For , as all proof of matters of Fact past long ago must at last depend on Testimony , or Tradition ; if Tradition it self be not secure , nothing can be so which depends on it . And so there is no remedy , but they must speak out at last , and say plainly , as they do , that all grounds of Faith , and consequently Faith it self , may possibly be false . § . 14. I would not be mistaken here to advise any they should not beleeve till they have this Evidence of the Grounds of Faith ; but I presuppose them already Faithful and intend only to comfort their Faith by looking into it's Grounds : Every one that is convinc't , whether upon solid or sleightest Grounds , God has said a thing , is bound to beleeve it , else he sins mortally in disbelieving God who is Essential Truth . Much less do I absolutely require this of them ; but , upon supposition that their own speculative and acute Genius makes themselves require it , I exhort them to it as to that which is to such Souls a means to increase their Devotion , and can no way shock them if they be not passionate and precipitate . Least of all do I tell them that in looking into their Grounds they ought to go to work like Doubters or Seekers ; but , quite contrary , supposing them firm in Faith by their relying on the sure Rock of the Church , and strengthen'd in that reliance by the Practical Evidence that the Virtues she exhorts us to are agreeable to Right Practical Reason or Conscience , and that the means she proposes and enjoyns to attain them are Effectuall towards that End , I bid them rest secure , that if God , together with an earnest desire to advance in Devotion , have also given them a piercing Eye to discern Truth ( as he has to many many thousands in the vast Extent of the Church ) God's Goodness has provided such Grounds proportion'd , and penetrable by every Capacity , and theirs amongst the rest , as will , if look't into , render their Faith more lively , and their Devotion more fervent and Solid . But , who is of this pitch , and so to make use of this method , lest the over-weening of their own private and perhaps partial Fancies should make them strain beyond their force , is left to the judgment of Spiritual Directers , whom we are to suppose fitted by Education , as well as design'd by Office to be the proper Discerners of Spirits , and knowing when to administer St. Paul's Milk and solid Food according to the capacity of the Souls they are to nourish us in Devotion . For those perfecti were already Faithful : the reason then of his discoursing wisely with them , was ( their pitch bearing it ) to make their Faith lively , and their Vertue more solid ; and to enable them also to convert others to Faith , and advance them in Vertue or Devotion . § . 15. The bottom-ground of all Devotion being thus layd in the Establishment of Faith , many other Comfortable Lights will break out , and cherish and strengthen the liveliness of it in such persons as we have spoken of , and to a great degree in others also . Such are the considerations , What wise Orders for a World the Ten Commandements are ; What Universal Mischiefs would succeed if any of them were omitted ; and how the well-being of Mankind , both as to this life and the next , is pithily compriz'd in these few Heads : which as it argues an infinitly-wise Contriver , comprehending and providing for the Necessities of Human Nature , so it likewise becomes an Infinit Goodness , commanding his poor and indigent Creatures nothing but what is their own true Good , and tends to bring them to compleat Happiness . § . 16. Next , the Consideration how conformable the more elevaed Points of Faith are to Right Reason , exceedingly comforts an Understanding captivating it self to the Obedience of Faith. For , as on the one side , nothing is more rational , than that those highest Truths , which Elevate us to Heaven , should be placed above the pitch and endeavours of Nature , and so not to be knowable by Principles purely Natural : So likewise Truths , by being Truths , and proceeding all from the Author of Truth , must needs be ally'd one to another , and bear some resemblance and proportion together ; those above Nature and Reason , to those discoverable this way ; although they cannot be proved by them , but depend on Gods Authority revealing and the Churches proposing them . These things are found in the books of Divines ; of which such would be chosen as serve best to perform the duty of Divines , and shew the conformity of Religion to Reason most clearly . For , those which , with great shew of Wit and Learning , only dispute matters plausibly on both sides , are not proper for this purpose . Who understands not Latin , or , though he do , is perhaps to seek in those Terms in which Schoolmen usually express themselves , should make use of some good Divine ; who may select such points as are most proper for the Person with whom he deals , and deliver them in terms which may be intelligible to him . § . 17. Besides these Books & Discourses , which increase Dovotion in intelligent Souls by enlightning their Understanding , there are others which work immediately on the Will , of them as well as of others , by the way of Affections without the help of Reason . And , though these are perhaps more proper for the other way of Devotion , yet no assistance should be neglected ; and they are very compatible with this , and no less , if not more , Efficacious . For , being made up of Expressions coming from a mind full of , and overflowing with Devout Thoughts , they are apt to transsuse , as it were Affections into the Soul of the Reader : And , if that Reader be beforehand satisfi'd in the Principles which ground those Affections , he is excellently disposed to receive them . Those Principles then being habitually possest by the Readers , they will experience their Wills inflam'd by the ardent Love , which those Expressions breath ; in the same manner as Lively Expressions of any Passion beget the same passion in another , especially if possest with the same Concern which was to both the Ground of those Passions . Hence they find such Books full of Spirit , and as it were of Sap , connaturally nourishing and dilating their Souls ; which others , not throughly satisfi'd of those Principles , coucht underneath as their Foundation , find sapless and disrelishing : Though yet , sometimes it happens otherwise , and that without any fault or defect . § . 18. But generally such expressions are like meat already chaw'd , and needing nothing to become presently nutritive , but a heart disposed by Affections of the same kind to receive it ; as new drops of water , without more ado cling together , and increase the bulk . Of these , some are us'd for Prayer directly , others for Entertainment of the Mind with devout reading ; but both work by the way of Affective Impressions . The best without all comparison are the Psalms of David : which some find relish more , when they are taken asunder , and then peec't of verses taken one here , another there , as seems most proper ; and those obscure parts which darken the sence left out . Divers devout persons have laboured in this kind ; and who would labour for himself perhaps would find it no unuseful employment . Besides these , I would commend St. Austins Confessions , some piece of St. Bernard , and S. Bonaventure : The Imitation of Christ ; The Love of God by St. Francis Sales ; St. Teresa's Works and ejaculatory Prayers , The Sermons of of St. Thomas de villa nova , &c. But , the best books of Devotion are those of Prayer ; and Prayer being an Elevation of the Mind to God ; and the Mind consisting of Understanding and Will ; those Prayers are the best which work on both , and at once instruct and enlighten the Understanding and inflame the Will. I would therefore advise to chuse such as contain solid Christian Doctrin , and express it both rationally and affectively . Of this kind of Prayers the number is not great ; few being fitly qualifi'd to compose them . For , there is requisit in the Author , both skill in true Divinity , to make the conformity of Christian Doctrin to Reason appear , and ardent Devotion ; he being very unlikely to warm another who is cold himself ; And besides a great mastery in Language , to chuse expressions clear and affective , and both easy . I recommend for this purpose , the meditations of St. Augustin ; and the Devotions of our learned , Pious and judicious County-Man , Mr. John Austen in the way of Offices . § . 19. The Lives of Saints also are of great efficacy to stir up Devotion , by way of Imitation and Example . But they would be well writ , that is , with more care to relate their Heroick Vertues , which made them Saints and estimable and imitable by us , then to huddle multitude of Miraculous , and , if but flightly attested , incredible actions ; which neither were the causes of their Sanctity , nor are imitable . They affect the Vulgar indeed with Admiration and Esteem ; But work not so much upon the wiser sort , who only seek their own Improvement , and how they may come to Vertue themselves ; of which these things were no Cause , though they may be Signs . Yet , when they are duly attested , and accompany'd with the Saints Vertuous Life , they become a kind of Testimony to the Church , of God's particular favour to those who give themselves up to his Service ; and an encouragement for others to serve so good a Master , who thus honours those that honours him . But , as I said , they ought to be well attested , lest the credulity of the vulgar , embracing so many uncertain stories for assured Truths , and the easiness of some Pastors in permitting them without distinction to be Printed , do not as much or more harm to those without the Church , as good to those within her . The best way is to chuse such Lives as were written by Authors , who were also Saints themselves ; and withal Learned and Prudent , and so less apt to be imposed upon by false Relations , or byast by Interest or Affection . Such as is the Life of St. Francis , by St. Bonaventure ; of St. Hilarion and St. Paul the Hermite , by St. Hierom ; of St. Anthony the Great by St. Athanasius , and the like . CHAP. II. Of the Chief Act of Devotion , PRAYER . SECT . I. Of the Nature of Prayer , and its Excellency , as it includes in it self the Exercise of all Virtues . THE First or Principal Act of Devotion being Prayer , it seems proper , that , in a Treatise of Devotion , I should say something more particularly of it's Nature , and excellencies than I have done hitherto ; and thence enkindle in the Hearts of my Readers a great desire to frequent it . All which I cannot do without hinting at the same time the best Manner how to perform it : though it ought not to be expected , in so short a discourse as I intend , I should much enlarge my self , or descend to every particular manner of it . § . 2. Prayer then , as was said , is defin'd an Elevation or raising of the mind to God : which being a kind of Action ; and every Action , ( as Philosophy tells us , ) having two Terms or Ends , the one that from which the Action goes ; the other that to which it tends ; ( as for Example , the Action of Heating , goes from Coldness , and tends to Heat ) it follows that the benefit of Prayer must be rated from both these . It raises us to Heaven , and therefore it lifts us from Earth , its opposit or Antartick : That is , it sets us above that from whence our misery springs , and approaches us to that where all our Happiness is treasur'd up . § . 3. Some ancient Heathens , such as Diogenes , seem'd to have attain'd the former , without the Help of Prayer ; and to be great Contemners of the World. But , alas , they did but seem so , for all their mock-holy-day pretences : For , had they been indeed and truly rais'd above Earth , they must of force have been rais'd towards Heaven ; that is , they must have been addicted to address themselves by Prayer to the true God ; of which kind of Devotion their Earth-clogg'd minds were utterly ignorant : They were not then rais'd above their affections to Earth , but their whole pursuit was still the World , though under a different consideration : They were above it , as it was able to give them Riches and Honorable Titles ; but still deeply plung'd in it , as it gave them Esteem . Nay , far more deeply , even for this regard , that for this Esteem's sake , they contemn'd the other : For they thought it more Honorable to seem to contemn Riches and Dignities , then to seek them ; and therefore aym'd at a greater worldly honour by refusing that which in their Apprehensions was a less . So that , the Progress of their vain and proud Souls was not an advance from Earthliness to Heavenliness ; but a foolish leaving Earthly Riches and Dignities , to acquire an aiery and perhaps a more empty Earthly Esteem and Admiration . Nay , they contemn'd the other comparatively onely , that is , would have lov'd it , and perhaps heartily too , but that they doted more upon this : As the forenam'd Cynick trampled on Plato's Pride ( as he call'd his gay cloths ) with a greater Pride perhaps than Plato wore them . Of which kind of Contemners of the World , we have too many examples in England , amongst our deepest Fanaticks : With this difference , that their Pride is more spiritual , that is , worse ; nay being a corruption of right Christianity , the worst of all that can be . § . 4. Prayer then being the best means to elevate the mind from Earth to Heaven , or rather this very Elevation it self ; and the best or readiest way to effect this , or raise our selves upwards , being Flying ; it follows , that if we pursue the Metaphor , we must say the Soul has wings , by which she is enabl'd to take this flight , that is , her Thoughts and Affections : which how swift they are , and how far they reach at one View and Effort of the Soul , a litle Reflexion will teach us . Moreover , she must move and stir these Wings , that is , meditate and consider ; whence we experience , that those who are given to run over their private Prayers without considering what they say , are sluggishly indeed moving towards Heaven ; for they cannot but think of it at times sleightly , and still intend well ; but they seldom advance by it to any high pitch . They climb a little upward , by the help of Characters and Sounds ; and the lame Activity of Fancy lifts them into the Air ; where they see after a duskish manner far distant glances of Heaven ; but scarce one constant Ray of true Light dawns , to allure and affect them strongly . Lastly , there must be a calm and clear medium to fly thorow , ( such as is our Air in material Flights ) not disturb'd with ruffling Passions , or clogg'd with clouds of Sorrow and worldly Cares . If such Whirl-winds and Tempests turmoil this medium , it will hazard to take the Soul off the Wing , and throw her head-long to the Earth . Wherefore , if we intend a Progress towards Heaven by Prayer , we must first prepare a cheerful and unpassionate disposition of the mind ; Ubi pax , ibi Spiritus Sanctus , Where there is Peace , the Gift of the Holy-Ghost , the Divine Giver himself is not far absent . At least there must be a steadiness in the Soul 's superior part , or a full Intention to get rid of all these Passions . For , this laid first , Prayer it self will do the rest , as shall be seen hereafter . § . 5. Another Excellency of Prayer , and consequently an Encouragement to pursue it , is that it includes in it self at once all Virtues ; not after a sluggish manner , as they ly dormant as it were habitually in the Soul , but as they are consider'd in their most actuall and best state : Which is as much as to say , that Prayer is the actual exercise of all virtues at once : For , it is known that those virtues we call morall , are not at all meritorious , and consequently not at all virtues , but as they partake of that Queen of virtues , Charity . Whosoever therfore has Charity , ( and consequently the two other Theologicall virtues , Faith and Hope ) has all the rest ; whence it is said in the Scripture , that , Love is the fullfilling of the Law. § . 6. But , that we may come to particulars . While we pray , we make use of the virtue of Faith in-many regards ; for we at once Exercise our Belief , that God is the Soveraign Giver of all Good , and Lord of all things ; that He is infinitly Wise to see the bottom of our hearts laid open then before him ; Infinitly Powerfull to accomplish all we can possibly wish ; Infinitly Good , to admit us into his presence ; nay , to exhort and even command us to come to him ; as also to bestow on us all that our condition and disposition can render us capable of ; Infinitly Merciful to forgive all our sins as soon as ever we heartily repent , and humbly ask pardon . Again , by our profound Reverence , we acknowledge and exercise the belief of his incomparable Greatness and Majesty ; By our Submission , and Resignation , of his wise Providence and Conduct of the World : Lastly , by our asking of him with due Humility , that he is our Great Creatour , we his poor indigent Creatures , and meer Nothings of our selvs : also , that he is our most liberal and bounteous Benefactor , Infinitly Rich to supply , and Overflowingly Communicative of himself , to relieve all our Necessities , so we ask as we ought . § . 7. Again , when we pray , we exercise our Hope that He will hear our Prayers , and grant all we ask , if we ask wisely and humbly ; that he will keep the promise he has made us to that purpose ; that he will Mercifully Pardon our sins , Protect us from dangers ; and in a word , ( as we use to phrase it , ) that he will hear all our Prayers , which according to his wise Government of the World , ought to be seconded with Performance . § . 8. Lastly , while we pray , we exercise the Virtue of Charity , as it signifies Love of God , by calling upon him and looking on him as a Father and the Fountain of all good ; as endow'd with all those ravishing qualities which amongst us use to beget Love , such as are , Bounty , Kindness , Mercy , tender Compassion , Fidelity of word , Friendliness , Pure Intellectual Light , infinit Beautifulness to the eye of the mind : And , most of all , as he is our Chief and final , our Infinit and Eternal Good , and our onely Bliss ; in whom our Soul must either for ever repose after all the fond toyes of the World we so dote on leave us , or else remain Eternally Miserable . Let us lay all this together , and then reflect how sublime an Excellency is found in Prayer , which at once exercises and interiourly Executes in the sight of God , all Virtues at once . SECT . II. Of the Excellency of Prayer as t is the Actual Fulfilling all the Commandments at once . WHen the young man in the Gospel askt our Blessed Saviour , what he should do to have Eternal Life , his answer was , keep the Commandments : Now , if Prayer be ( supposing it made as it ought ) the keeping all the Commandments , nay , an actual exercising them all at once ; then we may be bold to vary the Phrase of our Saviour's Words , without altering his sence , and to say , If thou wilt have Eternal Life , apply thy self to Prayer . And this is another Excellency of Prayer , and a great one too , that every time we exercise it , we are exercising the fulfilling all the Commandments at once . § . 2. To understand which we must consider , that no External Act is Meritorious or Demeritorious before God , but as it springs from Deliberate Will or Intention : and , though the Execution of God's Commands do exteriously increase Merit too , yet it is because the Intention it self is better'd or strengthen'd habitually to some degree by the outward Exercise ; or because , there being some Difficulty perhaps to be overcome in the performing the outward action : hence the Intention to do this , pursu'd resolutely to an actuall Execution , is better then else it would have been , by the very conquering the difficulty ; in the same sence a● we may say , an intention to do a thing notwithstanding any difficulty occurring , is better than an intention simply to do it . Again , the outward action increases our Merit , be-because it begets a greater satisfaction and Hope in us , that our inward Intention was not a counterfeit one ; for , the being conscious to our selves of having perform'd many such good Deeds , ( especially if not done in the world's Eye , and therefore not for its sake , but for God's ) will stand us in good stead at our last hour , and strengthen our Souls with Hope ( and consequently with Love which always goes proportion'd to it ) when we are to appear before our great Judg. But , abstracting from these cases , and speaking of outward Actions , without any regard or rapport to the Soul , they are purely Local motions , or meerly Natural not Moral ones , and so have nothing to do with Merit or Demerit : Wherefore , putting an Intention to do any good , as resolutely bent to do it , and to overcome all difficulties that may occur , and to that degree of perfection as the other gains by extending it self to action ; lastly , such as by reason of its heartiness and honest sincerity , with other circumstances , gains the same comfort to the Soul , as if it had been executed outwardly , 't is equally Meritorious as the other . Insomuch , that whosoever firmly and resolutely intends any good , so that nothing needs but an opportunity actually to put it in execution , does already execute it in his heart ; and t is the same before God , as if he had perform'd it exteriourly , As is evident from our B. Saviours saying , that the poor Widow , when she gave a mite , gave more than all the Rich Vaunters : For , though in the Eye of the World it was not so much , yet is was full as much in the Eye of God ; accepting it as such , because He saw her hearty good Intention was such , that , could she have done it , she would have given more than they all did . § . 3. This being once settled , 't is easily seen , that Prayer exercis'd as it ought , is in true Theology a keeping at once all the Commandments , and consequently the Commandments of the Church too , which are all involv'd in the Fourth . For who sees not that the First Commandment is nothing but an injunction to Faith , Hope , and Charity ; as this last signifies Love of God above all things : As also to Soveraign Honour and profoundest Reverence , as they are peculiarly due to God. Likewise , that the Second is but an Extension of the Reverence due to Himself , to his Name ; or a Conformity in Words and Conversation to the Esteem we ought to bear him in our Minds : And the Third , a Determination of a circumstance of Prayer , to which he that is given to Prayer must needs be easily conformable . And what cares he who is Exercising actually the Virtues , we show'd before were all found in rightly made Prayer , and especially Love of Heaven above all things , what cares he , I say , for pretending to worldly Power greater than others , for resenting injuries , or for gaining worldly pleasures or profit , in which consist all those of the Second Table ; whereas , if he be in Prayer , that is , if his mind be Elevated to God , and this frequently and fervently , he must needs despise in his Heart , nay be Habituated to despise all these sublunary trifles . In his Heart I say , or Superior part of his Soul , or ( which is all one ) as soon as he recurs to his Principles , which dwell and govern there ; however the Inferiour , which feels some trouble , will have some natural grudgings and repinings . But these are little or nothing to God's Commandements , but , rather , an advantage to virtue , or an occasion of merit ; so the Superior Part , by strength of Christian Principles , and Supernatural Considerations or Motives , keeps them from growing Moral ones , that is , keeps those Natural Considerations from settling into Intentions : which is the true Touch-stone , how far these or such Motions belong to Nature , and how far they relate to Morality . § . 4. But you will say , we do not Experience while we pray , that we practise distinctly any one of these Virtues , now spoken of , nor so much as think of any of those Commandments ; nay , many of them seem most Exceedingly remote from our thoughts when we are in Prayer , and a quite different kind of Object . 'T is answer'd , there are two ways by which divers things may be included in another . The one is call'd Formally or being Formally there , so that every one of these things retains it's own form and nature , as Wood and Stones are included in the Fabrick of a House ; Ink and Paper are included in writing ; where each preserves it's own Nature distinct from the other , notwithstanding their Concurrence in a common subject . The other is call'd Eminential , which happens , when all are there indeed , not singly as in themselves , or as remaining yet in their own different Natures , but as contain'd in some Third or Common Excellency , which has in it the Virtue of all , and yet is singly no one . Thus the Sun-Beams include Light and Heat ; thus Reason includes in it self , ( though in an inferiour degree to Prayer ) all Imaginable Acts of Virtue . Thus the force of each Body in Nature is included , as in a kind of Center , in the Indivisible Being and Operativeness of a Spirit . Thus , lastly , all Perfections and Virtues are compriz'd in the most simple and most uncompounded Essence of the Divinity ; in which , Justice , Mercy , Power , and the rest are not found in their several Distinct Natures singled out a part , but in one most perfect formality call'd God's Essence ; whose Incomparable Excellency comprehends Eminently both all these and infinit others , which our low pitch of knowledge cannot reach or even think of without diffecting it piece-meal , as it were , by our understanding , and considering each little morsell a part . § . 5. Now , this manner of containing others , is by far more excellent than the former ; and 't is thus that Prayer comprehends all Virtues , and the several distinct Acts of fullfilling each of the Commandments . § . 6. For , Prayer being an Elevation of the Soul to God , and this not after a meer speculative way , as an Heathen or an Aristotle would think and discourse drily of the first Being , without any farther concern than as it is a kind of curiosity beyond the ordinary reach ; but , after an Affective way , endeavouring and aiming , by the Affections ( which are the wings of the Soul ) and by such thoughts as we are already possest of , to raise our selves to a higher degree of Divine Love , and , by it , of Union with our dear God ; Hence it comes to pass , that Prayer is , in its best and most essential Part , an Actual Exercise of the Love of God , built up in us on the best Foundations and Principles that can possibly be imagin'd , viz. on those Motives which Faith proposes , and actually rais'd by the best and most immediate Disposition imaginable , viz , Hope : Daily experience telling us , that nothing moves us so Effectually to pursue any thing which we conceit to be an Eminent Good , as the Hope we have to arrive at it ; as on the other side , that , let the thing be never so excellent and alluring an Object in it self , unless we have Hope it will , or at least may , be attain'd by us , we may perhaps gaze at it in our thoughts as a fine thing , but never desire it , or work for it , that is , never Effectually Love it . § . 7. Prayer then being the best Exercise of the Love of God ; and this Love including in it self Eminentially all Virtues , and being , ( as the Scripture tells us ) the fulfilling of all the Commandments ; it follows , first , that Prayer is such likewise , as including in it self that soveraign quality , actually and in the best manner exercis'd , which comprehends eminentially all the rest . It follows next , that , this manner of including them eminently , being ( as appears by the instance , we brought before of God's Essence , including all perfections , ) by far more sublime than the other , Prayer is even in this regard , of a most Incomparable Excellency , and the best Manner imaginable of keeping the Commandments ; as indeed 't is fit that Action should be , which is of it 's own nature , an Approach to the Divinity . SECT . III. A Third Excellency of Prayer , in uniting us to God Intellectually . BUt we have not yet taken so neer a view of Prayer as we might : much of our former Discourse , especially at the beginning , runs upon the Metaphor , as our low dull pitch of knowledge oftentimes obliges us , when the thing we intend to explicate is very Spiritual and very Sublime . We now come to closer Discoveries of its Nature , by looking with a literal consideration into it's Proper Effects which immediately and necessarily spring from it . § . 2. That great Man Aristotle ( whom St. Thomas of Aquin follows both in this and most other points of his Doctrin , as fittest by reason of their Truth to explicate Christian Faith ) assures us , that the Soul , when it knows any thing , has the very Nature of the thing known in it self , and therefore , as knowing it , becomes that very thing intellectually . To comfort our assent to so strang a Point , which looks at first sight like a kind of Mystery of Faith , we may reflect that , when we discourse or think of the nature of any thing , ( let it be fire , a stone , or what other thing you will , ) this Discourse or Thought passes wholly within our mind ; and , when 't is done , the Effect of it remains there , and not in things that are without us , as it does in other kinds of Actions ; as Writing , Cutting , or such like , which leave their impressions , out of our minds , in the things we work on : Wherefore also the Object , on which that inward Thought or Discourse , works , must as necessarily be in the Soul , too , as Objects of the other sorts of Actions , Fire , for Example , or a Stone , exist out of us , when we work upon them ; that is , when we blow the fire or hew the stone : But , this Object of our discourse , or thought , is suppos'd to be the very Nature of the thing , ( for 't is that we are discoursing about , and not about some lame resemblance of it ; ) wherefore the very Nature of the thing is in our Soul , or exists there , though after a different manner than it does out of the Soul. § . 3. Then , to clear how this can possibly be , that the very same thing can have two different manners of being , we may reflect how the Frame of a House , or a new invented Figure or Draught , is in the mind of the Artificer , while yet it has no being out of it : or , how the Essences or Natures of all things were in God from all Eternity , when as yet they were not in themselves , or according to their own manner of Being . If then , ( as 't was now made Evident ) the Soul can have the natures of things in its Knowledg , it can be those things intellectually ; since what has the nature of any thing in it ; 't is ( as it has that nature in it ) that very thing : for , what is it to be that very thing , but onely to have the nature of that thing in it ? The Soul then , as knowing any thing , becomes that very thing intellectually which it knows . § . 4. To apply this to our present purpose : As the Blessed in Heaven , seeing intellectually Gods very Essence , have the Divine Nature in their knowing Power , and so are , God by Participation and intellectually , which is the utmost pitch imaginable that a Creature can possibly arrive to , Similes ei erimus says St. John , quoniam videbimus eum sicuti est : So those who see God , and think on him as represented to us by Faith , are , according to the inferior pitch of Knowledge we have of God in this state , to some degree Deify'd too . And , though these imperfect resemblances of God , which we borrow from Creatures , do not reach the Divine Nature in it self ; yet in case those who pray be instructed ( as they ought ) that though the Object of their Conception does not properly correspond to God , yet , since the notion their judgment accepts to stand for him is not competible to any Created Nature , they truly have God in their thought , though after an imperfect manner , and so are him intellectually . Prayer then being the proper Exercise of thinking of God , or having him , as held out to us by Faith , in us intellectually , that is of being him in some manner ; ( for the Conceptions Faith gives of God , though imperfect ones , yet are true ones , and peculiarly belong to him ; ) it follows , that we are truly him in some sort , when by the Exercise of Prayer , we attend to the thought of Him , or address to Him. And thus much is common to all Christians that have Faith : And , were there no more but thus much , 't is enough to ground this Exhortation of St. Leo. Agnosce , O Christiane , dignitatem tuam , et Divinae consors factus naturae noli in veterem vilitatem degeneri conversatione redire : Acknowledge , O Christian , thy own dignity , and being made partaker of the Divine nature , do not debase thy self by degenerate carriage into thy former Vileness . But Prayer adds an incomparable advance to the common Advantage of Faith. For , the same Reason which proves that we partake the Divine Nature by thinking on it , or conceiving it , concludes also that the more perfect our Conception of God is , the more perfectly we become Him , & approach to Glory ; which is the reason why some pure and Elevated Souls by cultivating Faith through continual Prayer , come to gain so sublime an Idea of the Divine Nature , that they fall into Transports of Admiration ; and , when they return to their customary way of thinking , the memory of it is so precious to them , that they look upon that ravishing state as on a kind of Glory or Heaven , and seem to have been so happy that they could wish no more . Now , 't is only Prayer that gives the Soul this high Advantage : For , by often applying the mind to God , we discover more of the Divine Excellencies ; which gains to the Soul a purer and nobler manner of Understanding how and what he is in himself . And the like may be said of all the other mysteries of our Faith , according to the Prophet Esay , as 't is render'd by the Septuagint , c. 7. v. 9. Nisi credideritis non intelligetis : Unless you will beleeve , you will never Understand . So that meer Belief must go before to give us Knowledge of the Objects ; and then from a firm Belief , cultivated as it ought , follows a more penetrative Knowledge , call'd a Lively Faith , to which we are wrought up by Prayer ; which is a studious Addiction of the Mind to those Objects that depure the Idea of God from all Dross of Imperfection , and render it far more Chrystallin , Empyreal , and ravishingly Glorious . SECT . IV. A fourth Excellency of Prayer , in Uniting us to God Affectively . FRom this more penetrative Knowledge of the Divine Essence , immediately and necessarily follows that disposition of the Will call'd Divine Love ; or rather indeed , Love of God or Creatures is nothing but a Knowledge of their Goodness render'd express in our thoughts ; either imprinted strongly by solid and well built-Judgments of their Agreeableness to us , or else by frequently-repeated thoughts , as by so many dints , beat out into an expresness . For we experience in our selves , both in loving Creatures , and in loving Heaven , that if we more fully and lively conceit the good in one ( Creatures for Example ) than the good in the other , ( that is , in Heaven ) we still chuse and pursue Creatures , even though we speculatively judg that Heaven is incomparably more Excellent . And the reason is , because a more lively Conceit , hîc et nunc , or in these present circumstances , that the former is more agreeable to us , taking us as we are thus dispos'd , renders the Soul more Operative for it ; which Active Disposition of the Mind to pursue any thing it judges agreeable or Good , we use to call Love. § . 2. Whence again are seen two considerable advantages in Prayer , in which also the sum of our Christian Life is contain'd ; viz. to beget a fervent and hearty Love of God in our hearts , and to enable us to over-come all Temptations ; both which are perform'd by rendering the Idea's of the Goods of the other Life very Lively , and , as it were , Bright in our minds : for , this done , they will be sure to work Love of Heaven above all things in our Hearts , if they be not that very Love it self ; which will efface , or at least dim with their far more resplendent Lustre , the gay appearances of false and transitory goods , and so preserve the Soul from being deluded by her three spiritual Enemies . For which Reason they that are in Temptations are as much bound in Conscience to apply themselves to Prayer , as a man in danger to lose his Life by a distemper he feels growing upon him , is bound to make use of such helps as Physick assists us with ; nay rather much more , according as the greater concern of the thing , and the greater Certainty of the success and Cure , are more powerful motives to make them act and endeavour to seek a remedy . § . 3. Now the Love of Heaven being thus wrought in our minds by Prayer , and Love being unitive of the Soul to the Object belov'd , according to the common saying dictated by our natural thoughts , that , if two love one another , they are all one , 't is farther discover'd how incomparably Prayer dignifies and ennobles the Soul ; & this to a great degree beyond what meer knowledg , that is , knowledge staying in speculation , and not render'd efficacious by considerative Prayer could have effected . If then every Power receives a different degree of Nobleness in proportion to the Object it is employ'd about ; Nay , if in our case it becomes It intellectually , and be in a more intimate manner united to it by Love , and the Object of the Soul , while in Prayer , is Gods own Infinite Essence , it follows that , Prayer , which being at once Studious and Affective , performs both these , advances a Soul to so high a Pitch of Dignity , that not all the Potentates of the Earth , and Learning of the Wise , nor Riches of both the Indies conspiring together , no not the whole innumerable Host of Angelical Natures joining all their force , can raise her to that heighth of Dignity , that Vicinity to the Divine Nature as Prayer can do . Who then that loves true Nobility , and the solid Perfection of his Soul , but will apply himself to the means of gaining so high Preferment ? And how strangely is the indevout part of the World Frantick , who look upon Prayer as an idle Bigottery and Fruitless Entertainment of our mind in aiery conceits , without any farther Effect or Benefit ? § . 4. For the same Reason a Soul unimploy'd in Prayer , and so unconcern'd to frame lively Idea's of the goodness of Heaven's blissful State , that is , how beautifying and ennobling an Object Gods Essence is , but makes some Creature the study of its Affective Thoughts , and first Love of its Will , becomes that Creature , though never so base , and wretched , and never advances higher , She is Married as it were , to that mean Object by her giving it her Love , and is debased or rais'd to that degree of Vileness or Dignity , as is found in the thing to which she is Espous'd ; if it be Earth , she is Earthy ; if it be Flesh , she is Carnal ; if Money , she is no more worth than shining dirt is ; if Honour , she is Empty and Aiery . And justly too , since she had the means to advance her self by Prayer , and rather chose to ly groveling on the ground , and wallow in the dirt , than raise her head by it to the Glorious Fountain of all true Excellency . § . 5. From what is said , may be collected also , What advantage accrues to Souls by their Devotions to Angels and Saints in Heaven . First , they that intend to benefit themselves by this way , ought to frame in their thoughts a most exact Idea of the holy and happy state the Blessed enjoy ; how full of Conformity to Gods Will , and thence how not only Inclinable , but unchangeably fixt to follow Right Reason , and act according to Highest Virtue in all things ; how boundlessly their Souls are enlarg'd by Charity to embrace all the World , and wish them from their Hearts , and unenuiously all the goods they see they can possibly be capable of , even though they see it will be greater than their own ; How their Understanding Power is replenish'd , with a most Incomparable Glory , or surrounded with Rays of most pure and most bright Light of Knowledge , and , their Wills most indissolubly united with , and immerst most intimately in the boundless Ocean of all Goodness . By which means those happy Persons become Deify'd or rais'd to such a Dignity that all the Glories of the World put together are empty beggery and worthless trash in comparison of that noble and close Relation to the Divinity , or ( which is more ) Union with it . § . 6. Particularly of the Saints , it is fit devout persons first chuse those whose state here was agreeable to their own , to some degree ; then , attentively read their Lives , soberly writ ; regarding more their solid virtues proposed there to their Imitation , than the Esclat of their Miracles , which are but the likely signes of true goodness , and need an eminent and constantly practised Virtue , accompanying them , to make them such ; since the power of doing Miracles , Prophesying and the like , has been granted even to Heathens , on some occasions , as St. Hierom and the Fathers inform us . Having thus gain'd a lively Character of the particular Spirit that such a Saint has , if we cultivate it in our minds with a high Esteem of it , and of the Saint as endow'd with such and such Virtues , and so let it sink into our Wills , and grow a desire to attain it , and all this be heighten'd and made more lively and more Efficacious by applying to the Saint himself by Prayer , or invoking him to obtain of God's Goodness that portion of his virtuous Spirit , which he sees fitting for us , we shall at length be wrought up ( an endeavour to imitate him going along ) into the very genius of that Saint , and as it were become him , and make his Merits ours : not by Extrinsecal Imputation , as if because we daily ask't Virtue for the Saints sake , without any other disposition on our part , they are shar'd out to us , and as it were extrinsecally apply'd to our Wills , and so better our interiour ; Let none flatter themselves with such Hopes , for Catholick Faith admits no Extrinsecal Imputation of Christ's Merits , much less of those of the Saints : But , this is perform'd by proposing their Virtuous Example as an Object , which by being penetrated lively , and thence desir'd heartily , makes us become like the Saint himself , that is Virtuous . And this , because 't is the very Nature of the Soul to become that thing by her Understanding and Will which it studiously knows and affectionately loves ; and in that very regard too , and to that degree in which we apply our selves considerately to know it and heartily to love it . But this will better be understood by what follows after . § . 7. Hence also is seen the true use of Pictures , keeping Holidays of Saints , and such other Devotions : All which renewing in our minds the thoughts of such a virtuous person must needs be beneficial ; since they purify our mind by familiarizing it to such holy and Elevated Objects , and by helping it to make the Character of the Saints virtuous life , and of it's particular agreeableness to us , more express ; till at length , by Will and Affection as well as by meer Understanding , we become in a manner It. But especially these helps are necessary to those who arrive not at the Love of spiritual Goods , by strength of Judgment or clear Evidence of Reason , but by often reiterated impressions of Objects upon the knowing Power by means of the Senses . I meddle not here with other more wonderful Effects done by our Application to Saints and their Intercession for us when the Faith of him that prays requires it ; the Principles of which are to be laid so deep , and are withal so remote from our present purpose , that it would be too long a digression to attempt here their Explication . SECT . V. Of the Excellency of Prayer , as t is the Infallible means to obtain all our best Wishes . THe Impetrative Part of Prayer , or the virtue it has of obtaining from God infallibly what ever we ask for our selves , that we can be sure is our true Good , is perhaps as great an incentive to exercise it as any of the rest . This seems to be a Doctrine no less comfortable than strange . We ought then to unriddle it , and make it out . And , first , we must remark , that we can never be sure that any External thing is good for us ; be it Riches , Honour , Pleasure , Health , Friends , &c. For , to many , all these have been the occasion of their Damnation , as they have of Salvation to others . Nay , some are of that Genius and so circumstanc't , that nothing but Extream Misery in this World can keep them from Sinning ; others again are so temper'd , that they grow desperate by great and continual crosses , and fall into a stupidity or disregard of all duties , if prest heavily by afflictions : Nay more , speaking of Interiour perfections , which have a greater vicinity to Virtue , even Knowledge has made some solidly Virtuous , others vainly Proud. Nothing therfore , but that perfection of the mind call'd Virtue , is securely good for us . Since then 't is directly against Reason to wish pressingly and absolutely those things which we know not whether they will do us good or harm ; Reason tells us we are not to beg of God absolutely any thing but Virtue : The rest only Conditionally , or with this reservation , in case our Heavenly Father judges we have need of them , or , in case he sees them convenient for us . And 't is of this I affirm , that if it be askt of God by Prayer , it will be always Granted , and that too to the very same degree as is our fervency in asking it . § . 2. To understand how this is effected , we must reflect that , to Pray for any Virtue , is earnestly to wish it ; as also that Prayer , if perform'd attentively and as it ought , is the most Serious action of our whole life , being a Treaty or Communication with God ; the seer of our Hearts , with whom 't is the most irreverent folly that may be not to be in earnest , when we profess it outwardly . Prayer therfore for Virtue is the most serious and most effectual act of the Will imaginable , strongly set and bent towards the attainment of that perfection we pray for ; that is , 't is a frequent and hearty wish of Virtue . And what is Virtue , but a confirm'd Disposition of the Will to do our Duties to God and Man ? or an habitual will to act according to Right Reason and Christian Principles ? And how are Habits got , but by oft repeated or very effectuall Acts ? since then , when ever we pray for Virtue as we ought , both these are found in the Exercise of that Prayer ( for , we both repeat often our Wishes , which are Acts of our Will , and withall they are the most serious , most solemn and most Elevated Acts that can be , and thence very Efficacious ) : it follows , that the Praying for Virtue is the very gaining it ; in the same manner as warming continued and advanc't begetts Heat ; and Heat , a Flame . § . 3. You will say , all this gives no great account of any Particularity in Prayer , towards the attainment of Virtue ; since , according to this Doctrin , the frequent considering with our selves , and pondering well the Excellency of Virtue may beget Wishes of it , and consequently Virtue in us ; and this in as high a manner , if well followed , as Prayer does . I answer first , the case is impossible ; for , except , when we wish to get Virtue , we aim at Heaven by thus wishing it ; 't is not true Virtue we wish , but some Apish resemblance of it , to make us esteem'd by the world , or for some other Temporal End : And , if , in setting our selvs to consider it's Goodness and Excellency ( which consists in this , that it disposes us for Heaven ) and thence wishing it , we aim'd at the attainment of Heaven , or the Blissful Sight of God by it , we were in prayer all the while we wisht it , after some manner ; though perhaps there went not along with it the Addressive part to God by way of Petition ; which yet , 't is very hard should be wanting in those who habitually know by Faith , and by Christian Language and Practice are inur'd to acknowledge , that all Goods , especially Supernatural ones , come from God. § . 4. Next I answer , that there is no doubt , but a true Sight of the excellency and utility of Virtue , improv'd by our consideration , may cause some degrees of Wishes or Desires of it , and so beget Virtue at first , or advance it something : But , that all those means are dry and inefficacious without Prayer , will appear by the Advantages found in Prayer . As First , that while our thoughts are set upon him who is our last End , we take our aim more steadily at the means by which we are to attain him . 2ly . Faith , which we suppose to go before Prayer , telling us all comes from him , it heightens our Soul , and consequently Fancy , far above that pitch to which Natural and Unelevated thoughts could have rais'd them . 3ly . Faith telling us also he is the Fountain of all Virtue , the very Approach to him by Prayer and begging it of him is the drawing it into our selvs , from his Inexhaustible Treasures of all Good. 4ly . Faith , telling us he has promis'd to hear our prayers which are made according to his own holy will , and that prayers for Virtue are such , makes us firmly hope , out petition will be granted : and a Hope thus rais'd , renders our wish of it far more efficacious ; as we experience passes in our selvs in other matters , when we are assur'd of getting them , and , as it were just upon the point of attaining them . This Hope also fixes and comforts our Thoughts in confidence of having already gain'd some , and of attaining yet more ; by which means they are kept up and continu'd in the pursuit of what we ask for , and relapse not into a stupid want of expectation . 5ly , While out minds are more rais'd by Prayer to an ardent Love of God , our Will is proportionably rais'd to a more fervent wish of Virtue , which is already known to be the proper means to attain him ; In the same manner as one , who knows certainly a Treasure is hid in such a place , and is his if he will go for it , is very prompt to wish , nay resolute to get and use means to obtain it : Whereas on the other side , that is , when our thoughts are not made lively by Prayer , the thoughts of Heaven being so distant and hard to be represented by fancy , it seems but a kind of dry speculation , and dull in comparison . 6ly , Since , as was said , the nature of our soul is such , that , to know any thing what ever , is to have that very thing in our Understanding ; and that , Prayer improving this Knowledg to a Liveliness or expresness , it becomes Active to obtain it , or which is all one , it becomes Will ; it follows that , by much and lively thinking and conceiting the Goodness of Virtue , we arrive to have it in our Will : I mean , we have in our Will a Disposition to Act according to right Reason inform'd by Faith , that is indeed , we have attain'd Virtue ; this being its very Nature and Definition . Lastly , since , as was shown before , by Prayer the Soul is to some degree ( inferior indeed , but yet truly ) Deify'd or made one with God , that is , with him who includes Eminently all Virtues , or rather is those very Virtues Essentially : it follows necessarily , that the soul addicted to Prayer , especially when she Prays knowingly , and thence raises her self to Love , must have all Virtues in her ; nay , be those very Virtues , according as her pitch of Love of God advances her , and her present state in this life will permit her . § . 10. From this Doctrine we may draw these Consequences : First , that , though we ought to pray for Temporal Goods always with resignation and conditionally , there is no need of adding either of these cautions when we pray for Virtue , but we may wish it absolutely , without any measure or stint ; since we are sure 't is alwayes of it self agreeable to Gods Will , and our own true Good ; in asking or desiring which God's Goodness has limited no Man. — You 'l say then , one may wish as high a Pitch of Virtue , as the greatest Saints had ; nay , that of our Blessed Lady her self . 'T is answer'd ; Since the means to arrive at so high a Degree of Virtue as others , is to wish it with as pure an Intention , and as fervently as they do ? none is to wish the End , without the proper means to it ; but to labour all they can to put the means ; that is , to gain a fervent desire of it from God ( by Prayer , qualify'd according to all the Particulars above-said ) as that of those Saints was ; and then , they may be sure 't is absolutely God's Will , both as Author of Nature and Super-naturals , that Effects should spring out of Proper Causes , and Immediate Dispositions . Nay , we know this with a greater Assurance , than that any Effect of Nature will succeed : For example , Fire burn , or Rain wet : For , it becomes God's Goodness , sometimes , to alter the Course of Nature miraculously for higher Ends , even when Natural Dispositions are ready , and require to produce Natural Effects ; but , it can never consist with his sweetest Goodness , to hinder those from having Virtue , who are immediately dispos'd for it . Whether those that pray , shall attain an Immediate Disposition to so high a Virtue as those had , is another Question : But , it is certain , God has laid no Commands upon any , to deterr him from doing his best to attain it ; but has propos'd Saints to our imitation absolutely , and not to a Degree only : For , as the saying is , He that aims at the Sun , though he be sure he shall never his his Mark , yet he will shoot higher than he that aims only at a Bush. But , how high Steps every particular Soul ought to take at once , belongs to Super-natural Prudence , and Discretion of Spirits ; and therefore , 't is the proper Office of a Wise Ghostly-Father , to determin it : And his only Care must be , to be sure the Soul proceeds still by Immediate Dispositions ; for otherwise , the taking great Leaps at once in a Spiritual Progress , generally strains the Connaturality of Devotion , and ends in Indevotion or Sloth . In a word , Let him that prayes , be only attentive to ask Virtue of God , with as much Fervency as he will ; and then , leave the Effect to Him who is a Faithful Promiser , and a full Rewarder . 11. Secondly , Since this Assurance is so great , let him that Prayes ask his true and certain Good , Virtue , without any wavering or doubting ; but with an absolute Confidence in God's Goodness or Mercy : For , can we be surer of any thing , than that a Miracle shall not hinder the Effect , if we put the Immediate Dispositions to it by Prayer ? And this Security we have of attaining Virtue , if we pray for it fervently , and as we ought . 12. Thirdly , The same Certainty is of the Effect , if one Prays for the Forgiveness of his Sins : For , Prayer being a hearty Wish of what we pray for , made Fervent by those Advantages we have above enumerated ; it follows , that it moulds ( as it were ) and frames the Soul into an absolute and resolute Will of forsaking Sin , and warms it with Affection to her true Good. But , great Care must be had of praying God to pardon our Sins , while yet our Wills are ty'd fast to the sinful Objects ; For , that were to require of Him to do more than Miracle : Love of God alone finally , or the Holy-Ghost in their Hearts , being the only Remission of Sins ; and the Love of any Creature , otherwise than in order to that Love , being the proper Notion of Sin : So that , as impossible as it is , that we should Love God alone finally , and a Creature above , or not in order to him , both at once , ( which is no less than a direct Contradiction ) ; so impossible it is , that Sin should be pardon'd , till the Inordinate Affection be taken from the Objects of it . 13. But , what shall those poor Sinners do , who have not a Will to leave Sin ; or at least , but a divided Will ; as was St. Augustin's Case before his Conversion , which he so complainingly descants upon in his Confessions ? I answer , They must still take the same Method ; that is , strive by continual Prayer , ( made after that weak manner , at least , as they are able ) to improve those Imperfect Wills , into Perfect Ones ; and , groaning under the Slavery they now fully experience , at once sigh and tremble before their justly offended God : Which kind of Exercise in this case , is more profitable and proper for them to use , than Love of God ; of which their Hearts , yet full of Filth , are at present uncapable . Yet , their utmost Industry must be imploy'd , by Faith and some Degree of Hope , ( which are here the only Acters ) to promote and advance these good Motions and Graces of the Holy-Ghost , not yet within them , but only moving them to towards that Grace , by which the same Holy-Ghost enters into their Heart , and inhabits there . The hardest struggle is at first , till the Scales begin to turn ; which done , all is easie to us , if we pursue our Victory . But , for those who are in this State , it were very fit that Mortification went along with Prayer ; to wean , deterr , and divert the Soul from the noxious Gust she took in sinful Objects . 14. Lastly , We may hence admire the Wise Methods , and Matchless Bounty of our good God , in alluring us by so many Motives to apply to him by Prayer , that so we may arrive at true Happiness ; and giving us , by the very asking , ( that is , as soon as ever we ask ) all that is our certain and true Good , or all we can , according to right Reason , heartily beg of him . You 'l say , It will follow hence , that if one immediately ask Heaven , he shall have it . I answer , That this were the same manner of fond Petition , but far more highly unreasonable , as to ask the Virtue of our Lady or the Apostles , without thinking of putting first the Immediate Disposition to have it : which is to press God to do a Miracle for our sakes ; a thing true Humility & Reverence , the Requisites to a rightly made Prayer , will scarce allow . And , so , still our general Principle remains firm to us , that we shall be sure to obtain what we pray for , when we ask for our true Good , so we ask as we ought . Now , the Immediate Disposition to Heaven being Love of God , if we pray for the Means , we shall be sure both to obtain This , and Heaven too , which is our End , by it : Which secures to us the Effect of our Prayer , or the Accomplishment of our Wishes ; though it come not to us after our own foolish manner , but according to the Method our infinitly Wise God has appointed ; that is , that all things even in Super-naturals , ( except in some few Cases ) be carryed forwards from Connatural Causes or Dispositions to proper Effects . Which Consequence of the Effects out of their proper Causes , is the true meaning of the Word Merit ( so misrepresented by our Adversaries ) ; only superadding , That God has promis'd this certain Effect shall follow , and that the Generality of the Faithful Work out of that Consideration , or out of a Relyance on God's Promises , without knowing ( perhaps ) how this Promise is brought about , or perform'd to us : Which , yet , when known by those who are capable of understanding it , must needs add a strange Degree of Comfort , and an exceeding Courage to employ themselves in Prayer . Whence may be easily Collected , that I only concern my self with that kind of Impetrative Virtue , by which rightly made Prayer obtains certainly of God our true Spiritual Good ; that by shewing the Connatural Efficacy of it , and with how necessary a Consequence the Attainment of Virtue springs from it : I may excite my Readers , to pursue that best Duty ; and withal , by the way , instruct them how to perform it . What other Virtue Prayer has , of obtaining many things of God for our selves , and our Neighbour , by obliging his infinit Goodness and Wisdom in his Government of the World , so to contrive and order Things , that not one Prayer of the Just be left unavailable , as far as can possibly consist with the common Good of the Universe ; nay , even so far as , if the Prayer be made with a perfect Faith , Confidence and firm Relyance upon him , to alter the Course of Nature by Miracle , for such a Prayer's sake : Of these , I say , it is not my purpose to treat at present ; it being out of my Road , as depending on Principles , which ly very remote from my present Design ; as was said formerly , in a like Case , concerning Prayer to Saints , at the End of the Fourth Section . I shall end this Discourse with those most expressive Words of St. James : If any one wants Wisdom , let him ask of God , who gives to all abundantly , and without grudging ; and it shall be given him . But , let him ask in Faith , nothing doubting : For , he that doubts is like a Wave of the Sea , which is mov'd and tost about by the Wind. Let not , then , such a Man think , that he shall obtain any thing of our Lord. Where we are to note , first , that by Wisdom is not meant Speculative Knowledge ; but that Wisdom , which is our certain and true Spiritual Good ; and of which , the Fear of God is the Beginning , as the Love of God is its Accomplishment or Perfection . Next , he assures us , It shall be given , and that without grudging , or upbraiding any , that they have receiv'd enough already ; but abundantly , without stint , so they dispose themselves by Prayer to receive it . Thirdly , He puts the Disposition to receive it , to be a firm Hope , Faith , or Confidence in God's over-flowing Goodness ; which is strengthen'd by knowing that what we ask , is agreeable to his Holy Will. Lastly , He declares , that the want of this Confidence in asking , renders our whole Prayer ineffectual : For , the Wish cannot be strong and efficacious , to work the Soul into a hearty and habitual Love of God , if it be held before-hand ( as it ought ) , that it cannot be had without God's giving it ; and the Asker thinks that , let him ask Virtue how he will , it is yet an obscure kind of Mystery lying in God's Breast , and depending on his meer Will , whether he will please to give him any Virtue or no ; and that , let him pray for it how he will , there are yet no determinate or certain Causes laid in the Course of his Supernatural Providence to attain it ; and thence comes to doubt , whether he shall ever obtain any Virtue , or none at all , which is very uncomfortable . Whereas , were it known , and well penetrated , that God's Will is already , as to that Point , determined by his Wisdom , governing and promoting Souls by Prayer to Virtue , and by Virtue to Heaven , as by proper Dispositions to those Effects ( according to that Saying of the Psalmist : They shall rise from Virtue to Virtue , till they see the God of Gods in Sion ) : Also , were it known and consider'd , that an unwavering ( and , thence , efficacious ) Prayer or Wish , strengthen'd by directing it to God , is the proper Disposition or Means effectually , and necessarily ( as we may say ) to gain Virtue : It will become impossible , to want Courage to ask it heartily , and absolutely ; impossible , to waver or want Assuredness in our asking it ; impossible , our Wishes of it should not become an Efficacious Means to obtain it : Lastly , impossible , we should not obtain what we ask . Soli Deo Gloria . FINIS . 
A61499	----	Several short, but seasonable discourses touching common and private prayer relating to the publick offices of the church / by a divine of the Church of England. Steward, Richard, 1593?-1651. 1684 Approx. 112 KB of XML-encoded text transcribed from 65 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A61499 Wing S5525 ESTC R7767 12325828 ocm 12325828 59551 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61499) Transcribed from: (Early English Books Online ; image set 59551) Images scanned from microfilm: (Early English books, 1641-1700 ; 926:20) Several short, but seasonable discourses touching common and private prayer relating to the publick offices of the church / by a divine of the Church of England. Steward, Richard, 1593?-1651. [4], 45, [5], 11, [3], 13, [3], 16, [2], 26 p. Printed by L. Lichfield ... for Richard Sherlock ..., Oxford : 1684. Reproduction of original in Union Theological Seminary Library, New York. "Dr. Steward's judgement of a private prayer," "A discourse of the difference betwixt long prayers prohibited, " "Meditations upon our going to church, " and "A sermon preached upon the Arch-bishop of York's provincial visitation at Warrington" have separate title-pages. Attributed to Richard Steward. cf. NUC pre-1956. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. 2003-09 TCP Assigned for keying and markup 2003-09 Apex CoVantage Keyed and coded from ProQuest page images 2003-11 Olivia Bottum Sampled and proofread 2003-11 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion SEVERAL Short , but seasonable Discourses Touching COMMON and PRIVATE PRAYER , Relating to the Publick Offices of the CHURCH . By a Reverend Divine of the Church of England . I will pray with the Spirit , and pray with the Understanding also . 2 Cor. 14. 15. OXFORD , Printed by L. Lichfield , Printer to the University , for Richard Sherlock Bookseller . In the Year 1684. A CATALOGUE Of all the following DISCOURSES . I. Of the Irregularity of Private Prayer , &c. II. Dr. Stewards Iudgment &c. III. Of the Difference betwixt long Prayers prohibited , and continuance of Prayers commanded . IV. Meditations upon our going to the Church , with some short Directions for our Demeanour in the House of God , touching some too-much mistaken and neglected Acts of Divine Worship . V. A Sermon preached upon the Archbishop of YORK's Provincial Visitation at Warrington . The IRREGULARITY Of a Private Prayer in a Publick Congregation . SIR , I Have sent you herein my repeated and enlarged Thoughts , upon what was once the subject of our serious discourse ; wherein I would not at all disparage , or in the least undervalue the private prayers and devotions of any person , whether of the Laity , or Clergy ; whether those prayers be by himself composed , or by others ; whether they be premeditated , or sometimes ejaculatory ; whether fixed , or occasional ; oral , or mental ; for thus , and all these ways , every truly Religious Christian prays , and undoubtedly finds the benefit , and feels the comfort of such holy breathings forth of his Soul unto Heaven in his private recesses . But that any Person , especially such who have entred into holy Orders in this Church of England , should presume to use any Prayers in Publick of his own private conception , whether premeditate , or extemporary , before , or after his Sermon , other than those Prayers , which are by publick Authority allowed , and published to that end ; I humbly conceive ( with submission to my Superiors ) to be unlawful in several respects . First . T is a disorder and confusion in the service of God : For thus the Publick and Private Worship of God are confounded , whilst those private Prayers , which our Lord hath confined to the private Closet , do yet , contrary to his express command appear in publick and usurp the place of his publick Service in the Congregation . The holy duties of publick and private Prayers , as they are distinct in their own nature , and constant use , so they are distinguished by our Lord , and distinct rules prescribed for the distinct and discreet performance of either Duty . First , for private Prayer , Mat. 6. 6. When thou prayest , enter into thy Closet , — speaking in the singular number to every particular person . Secondly , for publick Prayer , v. 7. But when ye pray , use not vain repetitions , — speaking in the plural number to many assembled together : where , to avoid the Heathenish practice of much speaking , or multitudinous words in Prayer , v. 8. a short and most excellent Form is given us . v. 9. Thus then publick prayer being distinguished by our Lord from private , we are thereby forbidden to confound them in their use and practice : 1 Cor. 14. 40. Let all things be done decently , and in order ; not preposterously , and disorderly , one part of divine worship undermining another , and the lesser and more particularuty Dusurping upon the greater and more general religious Office. Secondly , 'T is not only a disorderly , but also an unreasonable Service , and so not likely to be acceptable to him , who is both the God of Order , and of Wisdom . And the unreasonableness of this private prayer in publick will appear , by considering , That all prayers offer'd up unto God in publick , must be publickly known , consented unto , and agreed upon ( which the private prayer generally is not ) by all them that joyn therein . Upon which agreement ( and not otherwise ) Christ hath promised his presence , viz. to hear our Prayers , and grant our requests . Mat. 18 ▪ 19 , 20. Again , I say unto you ; If two of you shall agree upon Earth , touching any thing they shall ask , it shall be done unto them of my Father , which is in Heaven : for where two or three are gathered together , there am I in the midst of them : whereupon saith the Gloss out of Origen , This is the cause we are not heard when we pray , in that we agree not in all things , — For as in Musick there must be harmony and agreement of voices , or else it delights not the hearer ; so in the Church , an assent and agreement is necessary , or else God is not pleased , neither will he hear the voice of our prayers . 'T is this agreement in prayer that denominates our publick worship of God Common Prayer , because agreed upon by common consent ; which doth presuppose , that t is known to all , that all may joyn therein : So it was ever in the Church of Christ , the faithful knew what they prayed for ; and this , not at the second hand , from the mouth of the Minister , but before they joyned with him . So Saint Chrysostome , Hom. 6. in Tim. You that are faithful know , what things are to be desired in Prayer , because all Prayer , viz. that is in publick , ought to be common . T is the exhortation of Ignatius , Ep. ad Magn. who lived in the times of the Apostles , and saw our Lord in the flesh , That we assemble together in one place , and use one prayer common to all : For if the prayers of a Congregation be not known , common , and agreedupon , then First , the people cannot joyn therein , it being little less than the sacrifice of fools , for men to ask of God they know not what , but wholly depend upon the Ministers unknown expressions . Secondly , A Prayer , that is unknown before it be offered up , is to an English man , though spoken in English , as a Latin prayer to him who understands no Latin , for they are both lame and maimed , and cannot stand with common sense , except they make use of that Crutch , which we so much blame in the Papists , viz. an implicite faith to support them ; and both the one and the other do equally transgress that rule of prayer prescribed by the Apostle , 1 Cor. 14. 15. I will pray with the spirit , and will pray with the understanding also . Thirdly , It is against both the Iudgment and practice of the Universal Church of Christ : no footsteps thereof are to be found in Antiquity , but many Canons of the Church against it , whereof some are noted in the Margin . a Fourthly , T is a transgression of the Laws and Orders of this particular Church of England , and this accompanied with the breach of that solemn promise , which every Minister , lawfully ordained , hath made ; no man being admitted into holy Orders , untill he hath attested the lawfulness of the Book of Common Prayer , and promised that he himself will use the same and no other in publick , subscribing with his own hand this attestation and promise : so that the contrary practice in the use of any private prayer by any Minister of this Church , is a breach of Fidelity to the Church , and to the Reverend Bishop that Ordained him . Fiftly , T is also a transgression of the Common Law of the Land , which in the Acts of Parliament for Uniformity in Common-prayer , both old and new , enjoyns peremptorily , under severe penalties , That no man shall use any prayers openly or in publick , but such as are set forth in the said book : so that both in this and in the former respects t is an act of Disobedience to the higher Powers , and breach of the fifth Commandment . I might adde , in the last place , the Non-conformity of this practice with all other Protestant Communicants beyond the Seas , their Ministers being neither fond of it themselves , nor permitted such a liberty by their Governors . Object . But to solve all these particulars , t is said , A private prayer before Sermon is allowed , nay enjoyned by the 55th . Canon of the Church , which is called indeed a Form of Prayer , but therein the Minister is not bound up to the use of the same words , but may pray to that effect . Answ. First , But surely there is no man , that understandeth sense , and is not blinded with prejudice , will say , That the form prescribed in the Canons is a Form of prayer , but an Exhortation only to move the people to joyn in prayer for Christ's Holy Catholick Church , for the King's Majesty , for — and t is most properly called a bidding of Prayer . And 't was Mr. Cartwright , that Ring-leader of the Puritan Faction , in the time of Q. Elizabeth , who first turned this Bidding prayer into a long prayer of his own head ; and 't was the very Engine , whereby he and his followers undermined the Common Prayers of the Church . Secondly , Because the observance of this Canon was obnoxious to the censure and exceptions of many , who desired an absolute Prayer in stead of that bidding Form , it was proposed at the Convocation held An. 1640. that it might be so ordered , and accordingly there was a short Prayer drawn up , comprising all the heads of the Canon ; the which , notwithstanding the confidence some had of its universal reception , was rejected by the most Reverend Archbishop , who judged it neither safe nor fittng to alter that Canon , which was founded on the Injunctions of Queen Elizabeth , and King Edward the Sixth , at the first Reformation ; which sufficiently evinceth the said Canon to be no Prayer , nor yet lawfully to be altered , and used Prayer ▪ wise . Thirdly , T is a presumptuous usurpation and affront upon the Church of Christ , for any man to thrust himself upon such a Ministerial Office , as he is not by the Authority of the Church intrusted withall , and whosoever acts the Presbyterian in this particular , becomes Independant ; the one having no more just Authority derived from the Church that ordained him , to use such a private Prayer of his own in publick , than the other hath either to preach , or pray in publick , being not admitted into holy Orders , nor lawfully called thereunto . Fourthly , T is an Innovation in Religion , a new up start practice , brought into the Church not above 70 years ago , and may therefore be reckoned inter profanas vocum novitates , which the Apostle admonished to avoid , even all profane and vain bablings , 1 Tim. 6. 20. canting language , new words , and new ways , such as are contrary to those old paths , and those good ways , which the Lord commands us to enquire after , and to walk therein . Jer. 16. 16. And such New ways are fitly called profane , quasi procul à fano , saith the Commentator , Lyra in loc . because far from the Temple , or different from the words and ways of Christ's Church , and contrary to the Apostles Depositum tene , in the following words , hold fast that which is committed to thee , 1 Tim. 6. i. e. saith the Father , quod tibi creditum ; non quod à te inventum ; what the Church , whereby thou art admitted to the Ministerial Function , hath committed to thy trust , and commanded thee to observe , hold fast that , keep close to that , not following thine own fancy and invention to bring in what is New , which ever undermines the Old and true way of Divine worship . Fifthly , If a Call or command from God be herein pretended , though not allowed by the Church , yet in this particular they are at a loss , except they pretend immediate Revelation with the Enthusiasts ; for there is neither command , nor example in holy Writ to justifie this Private prayer in Publick : We have many Sermons of the Apostles upon record , but no Prayer before any of them , so that this is an act of usurpation , upon the Publick Divine Worship , a presumption to do that , which God hath no where commanded , nor the Church of Christ allowed , Sixthly , Liberty being permitted for any person of what perswasion soever to vent his private conceptions by way of Prayer in publick , opens a gap to Heresy and Schism in the Church ; to Sedition and Rebellion in the Kingdom . For their private errors and designs being inserted in their prayers , do insinuate into the Affections , and more mightily inflame the People , than by any other way of perswasion whatsoever ; Old Truths being undermined by New ways of Worship , and vain bablings , the constant Parents of errors in the Faith. 1 Tim. 6. 20 , 21. Seventhly , Thus Separations and Divisions , both amongst Ministers and People , are bred and nourished : for whilst one Minister , or gifted man ( as such are called ) prays thus , and thus , and and another in a way , and with words divers from him : one sort and sect of men likes this mans way , method , and language , tone and gesture ; another sort is taken more with anothers way . — Hence , One saith , I am of Paul ; and another , I am of Apollo ▪ and another , I of Cephas , 1 Cor. 1. 12. which is the life and being of Schism : the remedy whereof is to obey that most pathetical exhortation , Now I beseech you Brethren , by the name of our Lord Iesus Christ , that ye all speak the same thing , That there be no divisions among you . 1 Cor. 1. 10. To speak the same thing , and to use the same words in the publick worship of God : or , as the same Apostle , to glorifie God with one mind , and with one mouth , is the way to avoid divisions , and to take off the people from their partiality and fondness , in prefetring one Minister before another , merely for their less or more eminencies in this unwarrantable way of praying . Eighthly , By this Private prayer , the Publick prayers of the Church are implied to be imperfect and deficient ; are slighted , nay contemned , and undermined . For they , with whom this way is in repute , generally slight , and slubber over the Common prayer carelesly , irreverently , and indevoutly ; but to their own conceived prayers give all the advantages of seeming zeal , both in their tone and language , elevation of eyes , hands , — and no marvel then that the one be so much applauded by the vulgar , and the other slighted ; especially when they are perswaded by these Enthusiasts , that Common-prayer , and all the Ceremonies in that celebration , are taken out of the Mass-book ; that they are but a dead letter , and the invention of man ; whereas the private , conceived Prayer , is no less than the immediate influence of the holy Spirit of God. Object . At least they say , That Prayers read in a Book have not that quickning vigour in them , like to the prayer memoriter , and without book ; the one savours of the deadness of the Letter , the other of the quickning Spirit . Answ. But in holy prayer it is not the words said , whether written , or not written , whether said within , or without book ; but the affectionate Zeal of him that prays , That gives vigor and efficacy to this holy Duty ; and where this is wanting , the fault is not in the Prayers themselves , but in the persons , that profanely slight and undervalue them the deadness they talk of , lies in their own hearts , which are not touched with the quickning spirit of devotion , in the use of those holy and good prayers . And whosoever . Is more affected with a conceived than a written prayer , thinks sure , that the one is more immediately by inspiration from Heaven than the other , and so smels strong of the Heresie of Enthusiasm ; I am sure , to speak foolishly and impertinently , hath been usually accounted , and called speaking without Book . Object . 3. There be many Episcopal persons , and such who both use and are zealous for the Liturgy of the Church , do yet use private prayer of their own before Sermon ; the which surely they would never do , if they conceived it unlawful . Answ. This is done , t is confest , by many persons of known worth and integrity ; some with good intentions , to win upon such persons , whom no other kind of prayers will please ; some that their private prayer may be a Pattetn , whereby their people may learn to pray in private : and for these reasons ▪ I conceive , this practice hath been , and is still overlook'd by Ecclesiastical Superiors . But in the general , this custom is continued through inadvertency , in not considering , and deeply weighing the equity or iniquity , fitness or unfitness thereof ; nor can the practice of this , or any other custom prove the same to be lawful . There is a great difference betwixt a custom founded upon the principles of truth and equity , and such a custom as is contrary hereunto , how plausible soever . Many persons also that are eminent in knowledge , and piety , in the general , may , through long custom , and many examples , fail in some particulars through inconsideration . Object . 4. T is observable by experience , that variety of expressions , and change of Forms in prayer , do more work upon the Affections of the People , and stir up their Devotions , than one and the same constant standing Form. Answ , 1. This doth more tickle the itching ears of the people indeed ; and the itching of the ears comes from the corruption of the heart : And surely their devotion is very cold , that must be warmed by variety of expressions ; the which in preaching may be commendable , but not in praying , except by way of private ejaculations , it being one great design of Exhortations , and moving ing admonitions in Sermons , to excite their Affections to what is taught , and exhorted unto : whereas holy Prayer is not the cause , but the effect and issue of devout Affections ; and t is then only acceptable unto God , when it comes from a heart replete with humility , compunction , fervor , and Divine love , which do necessarily infer foreknowledge of the Prayers we use , that they be such , as whereby our devout Affections may be expressed . Answ. 2. It is generally observed by the Masters of Mystical Theology , and Spiritual Life , that there is a sensible Devotion , which begins in the sensitive Nature . producing tenderness of spirit , drawing often sighs from the bosome , and tears from the eyes , and begets a secret delectation and sweetness in the soul ; with which many persons are much taken and transported , as conceiving such pleasing delights in Prayer to be no other than the influences of the holy Spirit of God ▪ And yet this exterior pleasure of a sensible Devotion is not always a sign of a * sound and right temper of holiness in the soul : Because , First , many wicked irregenerate persons may , and have enjoyed the same . Secondly , it may proceed from the natural temper . Thirdly , from the vehement intention of the mind . Fourthly , from the mournful tone , cadence of words , and power of language . And such sensible delights , even in Prayer , are sometimes the insinuations and illusions of the Evil spirit , to puff up the soul with self-love , vain-glory , presumption in Gods favour , and contempt of others . I deny not but such sensible consolations are often the influences of the holy and true Spirit , given us for our encouragement in holy and divine Offices , in the love of God and obediener . But there is great discretion and humility also required in the use we make of them ; neither are we over-highly to esteem of them ( as the Casuist * observes , ) Because they are neither true virtues , neither are they neeessary instruments of proficiency in true devotion : for without such sensible consolations , many holy persons have ascended to a great height of virtue , and purity of mind . The strongest Devotions , and most effectual Prayers , are seldomest attended with these sensible consolations , and sweetnesses , which flow in upon variety of taking expressions ; for a great Devotion is like a great Grief , which is not so expressive in words , as a less moderate passion : a lesser Grief also is wasted away by tears and complaints , whilst the greater is both more silent , and more lasting ; so the less and more weak devotion of the Soul is breathed out and wasted in variety of language , but not the solid , strong , and lasting servor . Such was the prevailing devotion of Moses , when he fell down before the Lord , Deut. 9. 18. 25. and that of Hannah , when she prayed in the Temple , 1 Sam. 1. 10 , 11. Their words in their prayers were few , and low , unheard ▪ but their desires and affections strong and prevalent , as being not wasted by much speaking . And such was that Devotion of our Lord in the Garden , and on the Cross , when he poured out his Soul in prayers and supplications with strong crying and tears : Heb. 5. 7. His words were few , but his devotion great , and prevailing mightily ; which devotion was neither begotten , nor increased , nor poured forth in a floud of language , and various expressions , for he went away ( saith the holy Ghost ) and prayed , saying the same words . Mat. 26. 44. So that settled and stinted ▪ Forms of Prayer may be expressive enough of the greatest Devotion : nor is God more pleased , or the Soul that prayeth more profited by variety of expressions , though the exterior pleasure of a sensible devotion may be raised thereby . Object . 5. But stinted forms of Prayer cannot suit with all tempers and conditions : a Garment may as well be made to fit the changeable Moon , as one Form of Prayer to fit all men , or any one man at all times . Answ. 1. T is true , that limited forms of Prayer cannot be fitted to every man's fancie and affection , especially amongst such men where such prayers are either suspected , or coldly entertained : but they may be fitted to all mens necessities , though not to their curiosities ; they may be such as may sufficiently serve every mans duty , though not please all mens fancies . Answ. 2. Though they suit not with every man's particular condition in all circumstances , t is no argument against them ; for that would conclude against all Laws whatsoever , wherein t is impossible to make provision for all particular circumstances and accidents that occur : t is sufficient , that all Publick Sanctions do secure the publick Interest , and whatsoever hath influence upon publick Societies and Communities of men . Answ. 3. Every man 's private Condition , wherein he may be separate from the publick , is to be fitted by his private prayers ; and therein he hath liberty to expatiate himself , and enjoy all those fancied benefits , and self-pleasing sweetnesses , which variety and liberty can afford him ; that which cannot be expected in publick prayers , which are of a publick nature and design , suiting with publick interests , the duties , and conditions of all Christians ; and providing also for publick Events , that are either probable , or can be rationally foreseen . Answ. 4. There are many Circumstances relating to particular mens businesses , that are not fit to be inserted in the publick Service of the Church , or to be mentioned in publick . It is more safe and prudent to recommend many things unto God in general expressions , than to insist particularly and positively upon them , especially in such things as are temporal and ▪ worldly , wherein men are more apt to be positive , and expressive than becometh . Our blessed Saviour knew well enough the particular wants and conditions of his Disciples , when they begg'd of him to be taught to pray ; yet he descends not to any enumeration of those particulars , but gives them a Form of Prayer in general terms , because it was for a publick use and benefit . Answ. 5. If any defects and inconveniences be fancied in those devout and accurate peayers of the Church , which have been framed and approved by the long experience of 1600. years , to fit all publick concerns , and meet with all necessary conditions , to be commended unto God in publick ; how much more may we fear the many inconveniences , disorders , irregularities — in the private prayer , though pretended to complete and fill up the emptiness of the publick ? The defects , and impertinencies , tautologies , errors and blasphemies of many such private prayers are obvious to each mans observation . Object . 6. T is further said , that it may as well be ordered , that one common Sermon should be preached in all Churches , and at all times , as that one common Prayer should be constantly used , and no other . Answ. 1. The Church does indeed trust all her Priests , and Deacons to preach to the people , and by way of Sermon to exercise their gifts for the edification of others ; wherein variety of expressions are very useful to move , excite , admonish , exhort , reprove , — which are the ends of preaching , not so of praying , as before was observed . Answ. 2. If the Minister chance to fail by impertinent , tedious , or any irregular expressions in preaching , the matter is of less moment than to err in prayer : Because , first , it is more safe to be bold with the people than with the great Majesty of Heaven ; the people may pardon an indiscretion , a rudeness , a mistake , if any such happen in a Sermon ; but that boldness , or impudence rather , which ventures to offer up unto God their mistakes and undecent expressions , is not so venial , and easily pardonable . Secondly , Sermons to the people are but the means , not any essential part of Gods worship it self ; but holy Prayer is a part and a principart of Gods outward worship ; so that to mistake and erre in the one , is but indiscretion , if not wilful ; but to err in the other is impiety , and irreligion . A mistake , a falshood in prayer , is not a lye unto men , but unto God , Acts 5. 4 , 5. the great Sin for which Ananias and Sapphira were struck with sudden death . Which should strike the hearts of all men with such an awful fear , as not to dare to utter any thing unto God , that may prove false , or be improper to be spoken ; nor yet to go beyond what they are authoriz'd to say in publick by the commands of God , and of his Church . Object . 7. Our Saviour prayed Extempory , and by the Spirit , and his Prayer ( Iohn 17. ) was long , and no part of a Liturgy . Answ. Those Prayers of our Lord , which are recorded , were not Extempory , but set forms , and parts of the Jewish Liturgy in the Temple ; which might be proved by particulars , if it were not too tedious to be here inserted : And his prayer Ioh. 17. was a private , not a publick prayer ; 't was designed indeed to a publick use and benefit , not offered up in publick , and with his Disciples , though for , and in their behalf : and 't was a prayer that was proper and peculiar to Christ alone , as the only Mediator betwixt God and man , and so not to be drawn into an example . Object . 8. Solomon pray'd in the Temple a private prayer of his own in publick ▪ 2 Chron. 6. So did Hezekias , 2 Chron. 30. 18. So did Elijah the Prophet , 1 Kings 18. 16. and St. Paul the Apostle , Acts 20. 36. Answ. All these prayers , with all others recorded in holy Writ , were undoubtedly the immediate dictates of God's holy Spirit , whereunto no man , without sin and presumption , may pretend , at least not depend and relie thereupon . And as for St. Paul's prayer , Acts 20. 36. whether t was a set Form or not , t is not express'd , nor yet many of our Saviour's prayers upon record , and so no argument pro , or con to be drawn from thence . Object . 9. The Fathers frequently began their Homilies with prayers , and St. Paul himself began and ended his Epistles with prayers , and there is a prayer extant of Saint Ambrose , which he used before his Sermon . Answ. But what kind of Prayers these were is not considered , viz. short Collects , or rather Ejaculations , imploring the Divine Assistance , which they used not always before , but sometimes in the midst of their Sermons also , when they treated of some high mystery of Godliness , of other matter of difficulty , or were transported with more than ordinary zeal to the practice of such of such a virtue , or the eradication of some reigning offence amongst the people ; as is frequent in many of St. Chrysostome's Homilies . And of St. Ambrose , he , being a Metropolitan , might surely assume such a power , to compose a prayer for his own use , which is not , nay ought not to be allowed to every inferior Presbyter . Secondly , because he used a short prayer , and this but sometimes before his Sermon , it doth not follow , That every green-headed Minister may use a prayer of his own private conception twenty times as long as the other , and so fully as far distant from the pattern which our Lord hath given us ; which is also answer sufficient to St. Paul's example objected . Object . 10. But St. Augustine affirms the necessity of this Prayer before Sermon , saying That Queen Esther prayed for the temporal safety of her Nation , before she adventured to speak before the King Ahasuerus , that God would ▪ be pleased to put into her mouth congruous words . How much more ought we to pray for the like gift , when we are to speak for the eternal salvation of souls in the Word and Doctrine ? August . de Doct ▪ Christiana . And again , saith he , When the hour is come ( to preach ) before he opens his mouth , let him lift up his thirsting soul unto God. Answ. It is undoubtedly a laudable practice for every Preacher to pray for the Divine Assistance in his Sermons to the People . And this not only in the publick prayers of the Church , but in private also , betwixt God and his own soul ; and this , as the Father directs , before he opens his mouth in publick . And such was Queen Esther's prayer in private , before she publickly spake to the King ; which makes rather against , than for the private prayer in publick for , and with the whole congregation . St. August . could not be guilty of any such practice ; for it was against his judgment , being himself one of the Two Hundred Fathers of that Milevitan Councel , wherein it was decreed , that no prayer should be us'd in publick , but such as were approv'd in the Synod . Sometimes this Father did conclude his Sermon with an Exhortation , conceived in form of a Prayer , e g. Conversi , — Turning unto the Lord God , Father Almighty , let us render him all possible thanks , beseeching him of his great mercy , that he would vouchsafe to hear our prayers , and expell the Enemy from having any influence upon our thoughts and desires , words and actions ; that he would increase our faith , govern our minds , fill us with spiritual cogitations , and at last bring us to everlasting happiness through Iesus Christ — which is not so much a Prayer , as an Invitation to Prayer , suitable to the Form prescribed in the Canon of our Church . Object . 11. The liberty or private prayer in publick is the way to make an able Ministry , whilst thus they are put on to exercise and improve their Ministerial gifts and graces . Answ. T is rather the way to make a Licentious , Fanatick , Brain-sick Ministry , and in process of time no Ministry at all ; for from this practice it is that so very many unlearned , unstable souls , have taken up the trade , and proved as eminent , at least as well approved of by the people for their gift of Prayer , as the most learned of their Tutorers therein . And whosoever shall impartially weigh , and without prejudice consider it , he may observe , that this private prayer in publick . both in Church and at home , is the very life and soul of that Schism and Division , which is still so perniciously kept up in this Church : T is hereby maintained more than by preaching , and disputes : T is from hence that Parties do call their Leaders Godly Ministers , and themselves the godly Brethren ; the children that cry Abba Father , the chosen and familiar friends of God , from their over-saucy and familiar converse with God. This is that great Idol , whom all the world of Non-conformists on this side the pale of the Roman Church adore and worship , crying down the goodly frame of Gods worship in his Church under the notion of Idolatry , Superstition , and Will-worship , that every one may set up his Idols in his own heart , follow the sway of their own imaginations , to be guilty themselves of that Will-worship , which they falsly impute to the Church of Christ ▪ Upon this Rock many thousands of Souls have suffered shipwrack , who have been otherwise piously inclined : For being taken with holy language , religious tone , and sceming zeal of this or the other person in their private and conceived prayers , they have in respect thereof slighted and undervalued even the Celestial Prayer of God the Son , all the divinely inspired prayers of God the Holy Ghost recorded in Holy Writ , with all the devout and excellent Prayers of the Church of Christ which are framed after the pattern prescribed by our Lord , commanded by the higher Powers , used by the devout people of God in all Ages , and whereby many thousand triumphant Saints in Heaven have pray'd themselves into that blissful place of Eternal Glory . After all this it would be considered , That , as every error in Religion is very prolifick in bringing forth many others of the same mishapen stamp and nature ; so this erroneous way of divine worship , the use of a private Prayer in a publick Congregation is also productive of many mistakes , and falshoods , and deformed ways of worship in the management thereof : And 1. Such private Prayers in publick are generally erroneous in the length of them : For that Long Prayers are unlawful , is apparent First , Because they are prohibited by our Lord , Mat. 6. 7. When ye pray , use not vain repetitions : which cannot be understood of the same prayer repeated , ( which is falsly objected against the prayers of the Church ) for so prayed our Lord himself , and his example surely contradicts not his Doctrine ; whose Prayer , when most earnest in his Desires , was the same three times repeated , and a very short prayer also , Mat. 26. 44. By vain repetitions then must be meant the repetitions of the same thing in other words . For First , to use multitude of words , and variety of expressions in prayer is vain , i. e : superfluous , impertinent , and to no purpose ; since our desires may , and ought to be expressed in few words , and pertinent . Secondly , such are generally vain , i. e. empty , and insignificant , that have more noise than weight , more sound than sense , serving only to fill up the time , to amuse the minds , and tickle the itching ears of the Hearers . That such kind of long Prayers are here forbidden by our Lord , is manifest , Secondly , From the parallel Text quoted in the Margin . Eccles. 5. 2. Be not rash with thy mouth , and let not thy heart be hasty to utter any thing before God ; for God is in Heaven , and thou upon Earth , therefore let thy words be few . And this Text in the margin quotes another to the same purpose , Prov. 10. 19. In the multitude of words there wanteth not sin , but he that refraineth his lips is wise . Thirdly , From the custom of the Heathen , as it follows , Use not vain repetitions as the Heathen do . It was the manner of the Heathen , saith the ordinary Gloss out of Cyprian , to endeavour rather to be eloquent , than devout in their prayers ; and to be loud and clamorous , rather than fervent and zealous . And example whereof we have 1 Kings 18. 27. where Elijah mocks the Priests of Baal , calling upon their Pagan Deities : Cry aloud , for he is a God ; either he is talking , or he is pursuing , or he is in a journey , or peradventure he is asleep , and must be awaked . And accordingly they cryed aloud , thinking ▪ as our Saviour here saith , that they should be heard for their much speaking . And therefore , as it follows , v. 18. Be not like unto them . It is a shame for Christians in the worship of the True God , to be like the Heathen in the worship of their false and feigned Deities . Our duty is , to endeavour more for humility , purity , and fervency in heart , than for glib , nimble , and voluble tongues ; to pray , not with multitude of words , and variety of phrases , but with pertinent and pithy expressions ; with ardency , and godly zeal : and the reason follows . For Your heavenly Father knoweth what things you stand in need of , before you ask him : He is every where present , and knoweth all things , even the secrets of all hearts ; and therefore to court him with long and loud Peayers implies our ignorance , or misbelief of his perfections . Against such extravagancy in prayers our Lord prescribes us a Form , with command saying , After this manner pray ye , vers . 9. i. e. as from the context is manifest , not after the manner of the Heathen , who think to be heard for their much speaking ▪ but after this manner , i. e. in few words , and such as are pithy , and to purpose . And , That t is the meaning of our Lord in this place , that all our Prayers should be short , and not much exceeding the length of the Pattern he hath given us , is manifest , 1. Not only from the Context impartially weigh'd and understood , but 2. From the practice of Christ's Church , which is undeniably the best and surest Interpreter of Christ's meaning in his words ▪ And all the Prayers of the Church of Christ are , and ever were such in all Ages , in all places , amongst all persons that are called Christians : their Liturgies , or Publick prayers are short and pithy , called therefore Collects , as being so many Collections of much matter in few words . 3. Such are all the Prayers of the Holy and True Spirit of God , which stand upon record in Holy Writ , both for use , and imitation , viz. the whole Book of Psalms , with many more ; all which , though some of them be long , as to the whole Psalm , or Hymn , yet they are divided by Verses into so many shorter Prayers . 4. Long Prayers are not only forbidden by our Lord , as the custom of the Heathen , but also frequently reproved by him as the practice of the Hypocrites . Matth. 23. 14. Mar. 12. 40. Luke 12. 47. 5. By long and manifold sad experience t is well known , and hath been often observed , That all long , conceived prayers have been guilty of manifold infirmities ; light , vain , and unseemly expressions , not fitting to be offered up to the All wise , All-glorious Majesty of Heaven ; yea many falshoods , many impieties and profanations , have been uttered in such kind of prayers , and what have been contradictory to the Religious Duties we owe to God and men . 6. If it be here said , How can we be too long in our Prayers , since our Lord continued all night in prayer , Luke 6. 12. and saith also , that we ought always to pray , and not to faint , Luke 18. 1. and his Apostle commands , Continue in Prayers , and watch , Col. 4. 2. and pray without ceasing , 1 Thes. 5. 17. and how can these Commands be obey'd without long prayer ? Answ. To this I answer , that there is a great difference between long prayers , and praying long . The one is unlawful , because forbidden and reprov'd by our Lord ; the other is a Religious Duty , because both commanded , and practis'd by him : and therefore St. Augustin saith , Oratio plus gemitibus quàm sermonibus agitur , plus fletu quàm afflatu : And t is thus , The Spirit helpeth our Infirmities by quickning our Devotions , and inflaming our Desires ; he maketh intercession for us , i. e. as the same Father , secretly inclining our hearts to intercede for our selves , with groanings that cannot be uttered , Rom. 8. 26. From which Text it is apparent ( quite contrary to the Enthusiasts sense thereof ) that t is inward groanings , not outward bellowings ; the internal fervent desires of the Soul , not multitude of words , which is the proper work of the Holy Spirit in prayer . The ordinary Gloss out of St. Chrysostome asks the same Question : If we must not use many words in our Prayers , how shall we pray without ceasing , as t is commanded ? And answers out of the same Father , That both are to he observ'd in our Religious Devotions : viz. 1. That our Prayers be short . And aly Frequent , and continued . So Christ hath both commanded , and also exemplified in his Personal Prayers . And St. Paul also ; That our Prayers be short , but often renewed ; in few words ; but with great devotion ; ending briefly , and beginning afresh ; leaving some intervals , or spaces of time for the re-enquickening and enkindling the fire of fervor and holy zeal in the Soul. And it s added out of Cassianus ; The Fathers conceived it most useful to use short , but frequent Prayers . To be frequent , that our Souls may cleave the more steddy unto God by often addresses to his Majesty . To be short , that we may quench the fiery darts of the Devìl , who is most busie to tempt us to dulness and deadness of heart in our prayers ; which he very easily effects , when the prayers we say , or hear , are long , and continued without any intermission . T is recorded of those Primitive Christians in Egypt , who were most famous for their transcendent Devotions , and great Austerities in the exercise of Religious Duties , That their Prayers we many , and often , night and day continued ; and yet , that they were short also : not only in their solemn Assemblies , and publick Offices of Devotion , but also , That their private Prayers were as so many Raptures , and Ejaculations , or Desires , darted up into Heaven . For , as the Father saith thereupon , Absit ab Oratione multa lobutio , sed non desit multa precatio , si fervens perseveret intentio ▪ Let not our Devotions be accompanied with much speaking , but much praying , so long as we can hold out in attention and fervency . FINIS . D r STEWARD's Judgment of a Private PRAYER in Publick , Relating to the Orders of the CHURCH of ENGLAND . With an Account of the BIDDING PRAYER . OXFORD , Printed by L. Lichfield , Printed to the University , for Richard Sherlock Bookseller . In the Year 1684. These are the words of his Inscription , near the place where he was interr'd in France . MEMORIAE RICHARDI STEWARD , DECANI WEST MONASTER . ET SA CELLI REGII IN ANGLIA : Qui hoc tantum Monumento suo inscribi voluit Epitaphium . Hic jacet R. STEWARD , QUI Assiduè oravit pro pace ECCLESIAE . Obiit 14o. Novemb. 1652. AETAT . LVIIIo. THat it is not lawful for any Person , that hath received holy Orders in the Church of England , to use any extemporary , or premeditated Prayers of his own private composure , either before or after Sermon , or in the Church in the publick Worship and Service of God , but only the Liturgy set forth and allowed . First , Because it is directly against his own solemn promise made to the Church , when he came to be ordained ▪ and that Promise is set down under his hand , when he subscribed the three Articles , ( contained in Canon 36. ) the second whereof runs thus , That he will use the Service ▪ Book prescribed in Publick prayer , and no other ▪ Secondly , Because the use of such Prayers is directly against an Act of Parliament , viz ▪ that for the Uniformity of Common Prayers , which enjoyns peremptorily under sharp punishments , that no man shall use any other open Prayers than are mentioned and set forth in the said Book . Thirdly , No man is to presume to exercise any Office in the Church , except he be called to it , as it was in Aaron . Seeing therefore both the Church and State have expresly enjoyn'd us to use no Publick prayers , but the Liturgy , ( except his Majesty give leave upon extraordinary Occasion for the drawing up of Forms , which leave hath ground de Iure communi , both Ecclesiastical , and Civil ) it followeth , that neither Church nor State have given power to any to vent themselves in such open Prayers in the Church , because they expresly forbid it . To presume then to use such Prayers , contains in it a complication of several Sins . 1. The Sin of Falshood , or the breach of solemn Promise , confirm'd by subscription of the Church . 2. T is an act of Disobedience to the Higher Powers , and so it is an express sin against the Fifth Commandement . 3. T is an act of Injury , aed Usurpation offered to the Church , in presuming to thrust themselves into a sacred Office , which such men are not to be intrusted with , nor thought fit at all to execute : for many may be able to discourse unto men , ( since if they chance there to fail in point of truth , or congruity , the matter is of less consequence , ) but the Church will but trust but few that shall lead Men , when they speak to God ; because there a Falshood may prove an abomination in Speech , an Incongruity may soon amount to a Blasphemy . I would glanly demand of any prudent person , whether he conceive , that when the Church of England was in her greatest glory , she had ever in it 9500 Persons , answerable to the 9500 Parishes , that were able to lead the people in prayer ? Sad experience tells us the contrary , and informs us loudly enough of the Soloecisms , and Blasphemies ▪ and the same experience tells us , that their Directory helps them not at this dead lift , nay it may often prove the greatest impediment , since were some weak men allowed as well their Matter as Words , they might perhaps come off with some tolerable approbation ; but being forced to confine themselves to matter , which either they well understand not , or are not so well us'd to speak of , their Prayers are oftentimes vain and ridiculous , or , which is worse , erroneous and blasphemous . The licentiousness of Devotion ( that each private Priest durst adventure to lead others in Publick prayer ) breeding great disturbance in the Primitive Church , brought the Fathers to decree thus , in the second Council of Milevis , ( where St. Austin sate , as appears by the Subscription ) That no Publick Prayers should be offered up to God , that had not been approv'd of in a Council ; or least agreed upon by the more discreet sort of men . Ne fortè aliquid contra fidem , vel per ignorantiam , vel per minus studium fit compositum : Lest either through ignorance or want of good pains , the publick Faith might receive hurt by such Prayers . Now , besides other hurts which the Church of England hath received by this unlawful course , all know that she hath received one remarkable mischief in the neglect and scorn of her Liturgy . For when Cartwright , the Puritan Incendiary , saw he wanted Power , either to extirpate , or to alter our established Book of Common Prayer , he was the first durst boldly use this forbidden Knell of Devotion ; and those that followed him improved it to so great an height , by posting over our Liturgy with so much carelesness and scorn , and by giving all the Advantages to those Forms of their own , both of the Voice , and of the Eyes , and of the Hand ; that the People began e're long to think , that the reading of the Liturgy was but an useless task impos'd by the Church on the Priests ; but that they compleatly served God , if they came when the Psalms were singing , because , besides that they served God , and had the benefit of a Sermon , they heard a long Prayer also , set out with all the Devotion , and all the advantage that it could possibly receive , from the Art , or from the natural good parts of the person who compos'd it . So that he who will needs continue the use of these forbidden prayers in the Pulpit , takes the readiest course ( as much as in him lies ) for the rooting out the publick Liturgy . I suppose , that these men do not at all like the course which the Independants now use in Prayer , who permit this extemporary or voluntary way , not only to the Priests , but to the Soldiers , and to the Mechanicks ; and I imagine a main cause of their mistakes to be , because such an Office is intruded on by those men , who have not just authority to perform it . But then , if they would consider things well , they would easily find , that this use of forbidden Prayer hath metamorphos'd them into Independants , since they have no more authority to compose such Forms from that Apostolical Church that ordained them , than either that person hath , who is now imployed to make Shoes , or that other Ecclesiastick , whose Formalities are a Belt , and a Buff — Jerkin . It may be said perhaps , that many Churchmen both of great knowledge , and great place , have themselves us'd these forms of Prayer , and upon that ground why may not they ? Truly , if to argue thus were concluding , it might soon free us , not only from the ties of many English laws , but from the obligation of the Decalogue it self ; which , without all doubt , is broken often enough , not only by those of the common sort , but by men of great Place and Knowledge . But we must distinguish between Consuetudo , and Corruptela , and so learn , that Usages taken up against press-written Laws are Corruptions , but not justifiable Customs . One thing I shall adde more , and it is a short Discourse , How the Pulpit-Forms of Prayer were brought into the Church of England . We must know then , that in the time of Popery , the manner commonly was to use the Lords Prayer , or else an Ave Maria before Sermon ; so that when Edward the Sixth came to compose his Injunctions , he made choice ( as he had good reason ) of the Lords Prayer for that purpose . But because it was thought fit , that the King 's just Supremacy in Ecclesiastical things should be at the least weekly published to the People , it was thought expedient to premise to the ' Pater noster a Form ( as his Injunction stiles it ) of Bidding Prayer ; wherein the Priest was not to speak to God , but only to the People , exhorting them to pray instantly for such and such persons , but he prayed not to God at all , untill he closed with the Lords Prayer . This was likewise confirm'd in the Injunctions of Queen Elizabeth , and expresly call'd the Form of Bidding Prayer . And when King Iames of blessed memory turn'd those Injunctions into Canons , his Law runs ( Canon 55. ) That Ministers should move the People to joyn with him in Prayer , viz. in this Form of Bidding Prayer ; Ye shall pray for Christs Catholick Church &c. concluding always with the Lords Prayer . Now let any indifferent man judge : Are Exhortations proper Forms of Prayer ? Nay , let a discerning man consider it well , and it will appear , that things there prudently spoken by way of Exhortation , and Narration , would prove very absurd in Prayer . How fond would it appear , to tell the great GOD of Heaven of the Kings most Excellent Majesty , our Sovereign Lord Charles , by the Grace of God King of England , &c. or , as some do oft tell GOD of such a Lord , Earl of such a Place , and Baron of another , and of his Majesties Honourable Privy Councel , and his very good Lord &c. And yet when we do but exhort them to joyn their Prayers , such Clauses may not be unfit . I can scarce think of any other way to defend them ; and yet t is true that this Form is there , viz. Can. 55. call'd Prayer before Sermon , and so it is , because we then say together with the Preacher the Lords Prayer , to those very purposes he exhorts . And they well know , who know Divinity , that all kinds of Prayer are reducible to that holy Form ; but it follows not , that the Preacher's Exhortation is a Prayer , for that he then speaks not at all to God himself but to the People . Indeed upon an occasion extraordinary it is a Prayer of no ordinary composition ▪ and therefore call'd the Form of Bidding Prayer both by a reform'd King , and a very glorious Queen . and yet de facto misus'd by an itching Puritanical party ; at first ( no doubt ) by Cunning , and Design , and afterwards ( as I verily think for the most part ) by a mistake of that bad end to which it drove ; or by inadvertency of the Law. But it is most apparent , that such forbidden Prayers are an especial means to eat out the whole English Liturgy . A DISCOURSE Of the Difference betwixt Long Prayers prohibited , and Continuance in Prayers commanded . When thou prayest , thou shalt not be as the Hypocrites , &c. Matth. 6. 5. OXFORD , Printed by L. Lichfield , Printer to the University , for Richard Sherlock Bookseller . In the Year 1684 ▪ A Discourse of the Difference betwixt Long Prayers prohibited , and coutinuance in Prayers commanded . THey who are true members of Christ's Church below , are conform to the glorious Saints in Heaven above : a they do the will of God on Earth , as t is in Heaven , b and that 's undoubtedly the way to Heaven : We cannot possibly lose our way thither , whilst we follow their steps , who are thither gone before us . Those Triumphant Saints in Heaven rest not day nor night , saying , Holy , Holy , Holy , Lord God c Almighty . Whereunto conforms the man after Gods own heart , saying ▪ O Lord God of my salvation , I have cryed day and night before thee . d Our Lord commends it as a duty incumbent , that men ought always to pray a : and by his Apostle commands it positively , Pray without ceasing . b Giving thanks always : c Praying alway with all Prayer and Supplication . d But these Examples and Commands are not so to be understood , as if we should do nothing else but pray , which was an old Heresy of the Messalians , and Euchites e , long since condemned by the Church of Christ , as being a thing impossible to pray without ceasing , in the bare literal sense , because this corruptible body presseth down the soul , and corporal necessities do call for supply : Neither yet , that we should make long Prayers , which is the new error , and great mistake of these times ; the which , though generally the most used , and best liked , as being set off with the paint of a seeming zele , and pretence of the Spirit , yet the unlawfulness of such long Prayers will appear , if we will without prejudice and partiality consider , that 1. They are forbidden by our Lord , saying , When ye pray , use not vain repetitions ▪ Matth. 6. 7. in which words our Lord means not , the same prayers repeated , ( as is falsly objected against the Prayers of the Church , ) for thus our Lord prayed himself , Matth. 26. 39. 44. where his Prayer was short , and three times repeated . And therefore undoubtedly , by vain repetitions in praying , is understood multitude of Words , and variety of expressions to the same purpose , or rather to no purpose ; since our Desires both may and ought to be expressed in few words and pertinent , according to the pattern our Lord hath given us . And that t is the meaning of our Lord , when he saith , After this manner pray ye , that our Prayers should be generally formed to the length of his Prayer prescribed , will appear 1. From the Context , if seriously weighed , and rightly understood ; wherein is manifest , that the manner of praying by such a short Form , is commanded in opposition to the Heathenish use of much speaking in Prayer . 2. From the Parallel-Text in the Margin , Eccles. 5. 2 Be not rash with thy Mouth , and let not thy Heart be hasty to utter any thing before God , for God is in Heaven , and thou upon Earth , and therefore let thy words be few . 3. From the Prayers of Christ's Church , which are in all Liturgies of the Christian World , for the most part of the same length ; and surely , the general Practice of the Church is the best Interpreter of the Scripture . 4. Such are generally also all the Prayers of the Holy Spirit of God ▪ which stand upon Record in Holy Writ ▪ [ viz. the Book of Psalms , with many more : ] We meet with none that are of such a continued length , as are in use amongst us , but they are all divided , by distinct Verses , into so many several shorter Prayers . Long Prayers are forbidden by our Lord , because such is the custom of the Heathen , [ as the Heathen do , Matth. 6. 7. ] who mind more the Oratory and Language , Tone and Pronuntiation , than the Humility and Devotion of the Soul in prayer : and t is much misbecoming Christians to worship the true God , as the Heathen do their false and feigned Deities . And Because they imply a false notion of the Majesty of Heaven , and a misbelief of his Divine perfections ; as if he were asleep , and must be awakened , or did not understand our Wants and Desires , or , being otherwise imployed , he could not attend our Petitions , except in multitude of Words exprest , and loud bawling for audience : So prayed the Priests of Baal , 1 Kings 18. 27. and so saith our Lord of all Heathen people , that they think they shall be heard for their much speaking ; which is directly contrary to the true faith of a Christian , who believeth and acknowledgeth the Omniscience , and Omnipresence of God ; as it follows in the Eighth verse , Your Heavenly ▪ Father knoweth what things you stand in need of , before you ask : which Divine Truth is implicately denied by loud and long Prayers . Long prayers are not only forbidden by our Lord , as the custom of the Heathen , but also frequently reproved by him as the practice of the Hypocrites , who love to stand praying in the Synagogues , and in the corners of the Streets , that they may be seen af Men , that they may be taken notice of for Godly men , desiring rather to seem , than really to be Religious , loving the praise of Men more than the praise of GOD. Matth. 6. 5. c. 23. 14. Mark 12. 40. Luke 20. 47. Ioh. 12. 43. To pray continually then , is neither to be understood of doing nothing else but pray , nor yet of using long prayers ; the one being prohibited by our Lord ▪ and the other condemned by his Church ; but in this and the like Expressions is commanded The intense Devotion of the Soul in Prayer : So our Lord expounds his own Command , that men ought always to pray , viz. that they faint not , Luke 18. 1. to wit , for want of that holy fervour and devout zeal , which is the life and soul of an effectual Prayer . And this same Celestial fire of holy Zeal in prayer , spends not it self in multitude of Words , and much babling of the Lips , but is expressed in sighs and groans which cannot be uttered . Rom. 8. 8. 26. which are truly the Breathings of the holy Spirit of God in prayer , who dwels not upon the Tongue , but in the Heart . To pray continually , enjoyns the constant , and continued returns of this holy Duty ; that we lose no time , neglect no opportunity either of the Publick prayers of the Church , or of private prayer , and Closet-Devotions , upon the set , solemn , and accustomed times thereof ; remembring , that the Time only , which is imployed in the sacred Acts of Piety towards God , and Charity towards Man is redeemed a out of the all-devouring jaws of Death , and dark Oblivion , to be the Seminary of a blessed Eternity , b when time shall be no more . T is to this end our Lord commands us to watch and pray ; by our constant prayers at Evening , at Midnight , at the Cock crowing , and in the Morning , to watch for the coming of our Lord to put an end to Time , and to all that is by Time limited and circumscribed . That we ought always to pray , i. e. ( say the Fathers upon the Text ) at those appointed Hours observed by the Church of God , both under the Law , called therefore the Hours of the Temple , and under the Gospel , called the Canonical Hours ; so generally observed formerly of all devout Christians , that St. Hierome , [ Epist. ad Eustor . ] with his Quis nescit , takes it for granted , that no Godly Christian is either ignorant or negligent in the observation of such Hours , as being probably observed by holy David , or from his example derived , saying of his own daily practice , Psal. 119. 164. Seven times a day do I praise thee , because of thy righteous judgments . To continue in prayer , is to have our Hearts so inflamed with the love of God , as to be in a continual disposition to pray ; and this not only at all set and accustomed times but at all times , and upon all occasions and objects presented to raise up our souls upon the Spiritual wings of holy Meditations , celestial Affections , devout Colloquies , and Ejaculatory converses with Heaven . Thus Enoch walked with God , and was translated . Gen. 5. 24. Heb. 11. 5. Thus King David professeth , I have set God always before me : I sal . 16. 9. And , I will give thanks unto the Lord , his praise shall ever be in my mouth : Ps. 34. 1. No time omitted , Evening , and Morning , and Noon-day : Ps. 55. 17 , 18. Early and late , Ps. 63. 1. 7. No place pretermitted ; in the Wilderness , in the land of Iordan , and the unbeaten paths of Hermon . Ps. 42. 8. T is the great and constant imployment of a true Christian's life , to depend upon God , to fix all our Hopes , all our Joy , and Consolation ; all that we can reasonably desire to enjoy conducing to our happiness , both in this , and in the other world ; in God alone , who is the Beginning , the Mean , and the End of our Being . In the first and purest times of Christianity , while the blood of Christ was yet warm , and more inflamed the Souls of true Believers , than in these later and colder times ; then were the hearts of the Religious continually in Heaven , by holy and Divine Aspirations , even when their hands were imployed in any and every of their works upon earth . So the Divine Ephrem . Sive opereris , sive sedeas , sive comedas , — In all thy works , even in Eating , and Drinking , and Travelling , sitting , going , standing , lying , — Pray without ceasing ; Take hint from every thing thou seest , hearest , tastest , — to lift up thy heart unto God , and refer all to his glory . T is recorded of St. Bartholomew the Apostle , that he prayed an hundred times in a day , and an hundred times in the night also . Ephrem . tom 1. Homil. de Orando Deum . So the great St. Basil , Hom. in S. Iude. So St. Chrysost. Hom. 23. in Mat. St. Hierom professeth of himself , that often on the tops of Mountains , and in hollow Valleys ; and craggy Rocks , with eyes lifted up to Heaven , and flowing with tears , he poured forth his soul in holy prayers , and meditations . S. Hierom. Ep. ad Eustor . So meditates S. Austin also ; Te , Domine , mediter per dies sine cessatione , Te sentiam per soporem in nocte ; Te alloquar — Aug. Med. O that I could meditate upon Thee , O Lord , through the whole day , and not cease to be affected with thee in the night ; my spirit speaking unto thee , and my mind conversing with thee alway , and alone ! Blessed are they , who think of nothing , speak of nothing , but the Lord ; who love nothing above thee , desire nothing besides thee : Blessed are they , whose Hope alone is the Lord , and all whose Work is Prayer . And several of the devout Fathers computed all that time lost , wherein God was not in their minds , and memories : And there is great reason for it , as the same St. Austin meditates ; For as there is no moment of Time. wherein we enjoy not the sweet influences of the Divine Goodness , and stand in need also of Gods protecting Presence with us ; so there should be no time , wherein we have not God in our thoughts . Aug. in Marcum . Wait on thy God continually . Hos. 12. 16. Seek the Lord , and his strength ; seek his face evermore . Ps. 105. 4. Thus St. Paul , and truly devout Christians with him , have their conversation in heaven , Phil. 3.20 whilst they are upon Earth ; and that 's the way surely to have our consummation in Heaven , when we shall be taken from the Earth . MEDITATIONS UPON Our going to CHURCH , with some short Directions for our Demeanour in the House of GOD , touching some too much mistaken and neglected Acts of Divine Worship . As for me , I will come into thy House in the multitude of thy Mercies ; and in thy fear will I worship towards thy Holy Temple . Ps. 5. 7. OXFORD , Printed by L. Lichfield , Printer to the University , for Richard Sherlock Bookseller . In the Year 1684 ▪ MEDITATIONS upon our going to Church ; with some short Directions for your Demoanour in the House , and in the Service of GOD. UPon your going to Church , three things will be necessary for you to consider : 1. The Condition of the Place whither you are going , 2. The great End of your going thither , and 3. How there you are to demean your self . All this you would consider , if you were going to the Palace of an earthly Prince , who is but a mortal man , like your self : and you surely have much more reason to consider the particulars , now that you are going unto the Courts of the Lord's house . First then , as to the House whither you are going , t is indeed , as to its Fabrick , but like other houses , made of wood and stone ; [ even as the Lords day is but like other days , as to the air and light of heaven : ] but the relative holiness of this House , and its eminency above other houses , will appear by the Names whereby it is called ▪ both in the Book , and by the people of God. Under the Law , it was called the Tabernacle of the Congregation , i. e. the place of God's meeting with his people ; the Temple of the Lord , where he presents himself to the contemplation or view of his Worshippers , sitting betwixt the Cherubims as on his throne of State. T is also called the Sanctuary of the Lord , the House of God , the Habitation of his Holiness , and the place where his Honour dwelleth . All which Names do explain each other , and need no Interpretation . Under the Gospel t is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Church of God ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord's House ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the King's Palace ; and Oratorium , the House of Prayer . Any of which Names ( much more all of them together considered ) will oblige any man , who hath any sense of Religion , to obey that command of God himself , which is not merely ceremonial and typical , but moral and perpetual , Ye shall keep my Sabbaths , and reverence my Sanctuary . Lev. 19. 30. Secondly , As to the great end of your going to Church , it is to present your self before the Lord , and there to adore the great Majesty of Heaven , from whom you have your life , and breath , and all things . It is not to serve your self , by hearing this or t'other fine-gifted Minister tickling your itching ears , by his taking Discourses agreeable to your fancy ; but to serve the Lord is your Errand to his House , viz. there to joyn with the Minister , and the Congregation , in publick prayers and praises of God , in Psalms , and Hymns , and Spiritual songs , in Confessions , Thanksgivings , and Benedictions , as wherein chiefly the Service of God consists . Behold , now praise the Lord , all ye servants of the Lord ; ye that by night stand in the House of the Lord , even in the Courts of the house of our God. Lift up your hands in the Sanctuary , and praise the Lord ▪ Ps. 134. 1. 2. As for me , I will worship towards thy holy Temple , and praise thy Name — Ps. 138. 2. Thirdly , As to your Carriage and Demeanour in the house of God , you are commanded , Keep thy foot , when thou goest into the house of God , Eccles. 5. 1. enjoyning thee , First , to beware of all light , unseemly ▪ indecent , and irreverent carriage , and to shew humility , and devotion in all the gestures of thy Outward man ; bowing down thy self , and kneeling before the Lord thy Maker ; Ps. 95. 6. before him , who made both thy body , and soul , and joyned them together , that they might be joyned in his Service . So worshipped the people of God , the whole Congregation bowed themselves with their faces to the ground . 2 Chron , 7. 3. And so all good people resolve to do : We will go into his Tabernacle , and fall low on our knees before his footstool . Ps. 132. 7. Secondly , The foot of the Inward man must also , and chiefly , be kept upright in the house of God. Thy Affections are the feet , or motions of thy Soul : these must be kept free from all secular cares , pure from all sensual lusts , clean from all wanton , wicked inclinations , yea from all thoughts of any worldly concerns ; for ye cannot serve God and Mammon . Mat. 6. 24. In the High-priest's forehead was engraven in a plate of Gold , Holiness to the Lord , Exod. 28. 36. and every ordinary Priest was commanded to wash before he entred into the Sanctuary ; Exod. 30. 19 , 10. intimating that exact Purity and Holiness which is required of all , both Priests and People , when we approach the presence of the Lord in his holy Temple . So saith the holy man of God , Holiness becometh thy house , O Lord , for ever , Ps. 93. 5. and he resolves accordingly , I will wash my hands in innocency , and so will I go to thine Altar . Ps. 26. 6. Be not slothful and negligent , averse and careless , backward and tardy in coming to the Church ; for many and mischievous are the consequents of coming thare . For 1. you rob your self of the opportunity of your private prayers for a Blessing upon the publick . 2. You lose the benefit of the publick Confession ▪ and Absolution , which are of high esteem and value to all who are wisely religious . And 3. to deprive your self wittingly and willingly of any part of God's publick Worship , is both a sin and a loss of so great an account ▪ as cannot easily be exprest , nor will be ordinarily believed . Against such sinful sloth and neglect endeavour to have imprinted in your heart the love of God's House , and of his Service there performed . Say with the man after God's own heart . Lord , I have loved the habitation of thy House , and the place where thine honour dwelleth . Ps 26. 8. I was glad when they said unto me , We will go unto the house of the Lord. Psalm 122. 1. Our feet stand in thy gates , O Ierusalem . vers . 2. I. When you come to the Church-door . COnsider , that you are now upon entrance into the Presence ▪ chamber of the great King of the World , whose Throne of Glory is in Heaven above ▪ but his Throne of Grace in his Temple here below . Say then within your self . Surely the Lord is in this place — How dreadful is this plaee ! This is none other but the house of God , this is the gate of heaven . Gen. 28. 16 , 17. How amiable are thy Dwellings , thou Lord of hosts ! My soul hath a desire and longing to enter into the Courts of the Lord : my heart and my flesh rejoyce in the living God. Yea the Sparrow hath found her an house , and the Swallow a nest , where she may lay her young , even thine Altars , O Lord of hosts , my King , and my God! Blessed are they who dwell in thy house : they will always be praising thee . Ps. 84. 1 , 2 , 3 , 4 ▪ And most happy were I , could I both esteem it , and make it my greatest joy , and constant labour of love , to praise the Lord in his Temple . II. When you are entred , and view the Baptisterion , or Font. GIve hearty thanks unto God for your Christendom ; that by holy Baptism he hath called you to the state of Grace and Salvation through Iesus Christ ; and humbly beseech God to give you his grace to continue in the fame to your lifes end , by the religious observance of that Vow , which was so solemnly taken in your Name , the which you must now perform , that you forfeit not the great priviledges , rewards , and honours , of being a member of Christ , a child of God , and an heir of the Kingdom of Heaven . III. When you view the Pulpit . REmember how many good Lessons you have received thence ; the which not being carefully practised , will rise up in judgment against you in the great day of your Trial. Resolve therefore , for the future , to be a Doer of the Word , and not a Hearer only , deceiving your own Self . IV. When you look up towards the Altar , say , WHat reward shall I give unto the Lord , for all the benefits he hath done unto me ? I will receive the cup of salvation , [ offer the sacrifice of Thanksgiving for my Redemption , ] and call upon the name of the Lord. I will pay my Vows unto the Lord in the sight of all the people , in the Courts of the Lords house ; even in the midst of thee O Ierusalem . Praise the Lord. Ps. 116. 12 , 13 , 14 , 18 , 19. Glory be to the Father — As it was in the beginning — V. When you come to your Seat , kneeling down , pray , I. Prayer . LET thy merciful ears , O Lord , be open to the prayers of thy humble servants : and grant that what we ask faithfully , we may obtain effectually , through Jesus Christ. II. Prayer . O God , for as much as without thee we are not able to please thee , grant that thy Holy Spirit may in all things direct and rule our hearts ; and more especially be assistant to us in all the holy Actions of this Day , through Jesus Christ — III. Prayer . AND since by reason of our sins we are unworthy to offer up any sacrifice to so pure a Majesty ; grant , merciful Lord , both to me , and to all thy faithful people , Pardon , and Peace : that being cleansed from all our sins , we may serve thee with a quiet mind , through Jesus Christ — DIRECTIONS relating to some parts of the Publick Worship . AS soon as the Minister begins with the Publick Worship , all your Private Meditations and Prayers must be waved , and your Mind applied to attend diligently , and to joyn devoutly in every part and passage of Divine Service ; considering , that this is the great end of your coming to Church , and your business there is to serve the Lord with your Christian Brethren in Publick . 1. Therefore when the Minister exhorts you , out of the Word of God , to confess and acknowledg your sins and wickedness , harden not your heart , but with all possible humility both of Body and Soul say after the Minister in the Confession of Sin : and to this , and to every Prayer , or other Act of Divine Worship , where t is prescribed , neglect not to say , Amen ; for that is , as it were the Seal to confirm to your soul the benefits thereof . And the Hebrews have a saying , that , Whosoever says Amen , with all his might , opens the doors of Paradise . 2. Alter the Confession , when the Minister comes to the words of Absolution , bow down your head , and say softly in your heart , Lord , let this Pardon pronounced by thy Minister fall upon my soul , and seal thereunto the forgiveness of all my sins . 3. The Psalms and Hymns are to be answered verse by verse with the Minister , that so all may joyn and bear a part in the Service of God : for , in his Temple doth every man speak of his Honour . Ps. 29. 9. And here , although you cannot read , yet your Heart may joyn with them that do read ; and your Mouth also may shew forth the Praise of God , by saying after every Psalm , Glory be to the Father , and to — or else , if it fall in couse , As it was in the beginning , is now — adding always , Amen , to express how affectionately you desire the Glory of God. 4. Be not silent , nor ashamed publickly and audibly to make Confession of the holy Christian Faith , when you are thereunto called by the Minister ; for this is a duty you owe both to God and Man ; it is an act of God's Worship ▪ and a Declaration that you hold the same Faith with all true Christians : and therfore t is required of you , not only with the Heart to believe unto righteousness , but that with the Mouth also Confession be made unto salvation . And when the Confession of Faith is publickly pronounced , do not you sit , or loll , as if it concerned you not , but stand up , with the rest of the Congregation , to signifie and declare , that you will stand to this Faith , and earnestly contend for it , as being the same which was once given to , or by , the Saints , the holy Apostles . 5. Be not so cold and careless in giving Honour to God , as not to bow at the Name of IESUS ; for t is a duty positively commanded , and universally practised by the Church and people of God in all ages . And therefore give no ear to those deceivable Criticisms , corrupt Glosses , and false Inferences , which are too frequently , but profanely , urged , to make void the Commandement of God , in the omission of this Religious Practice . If you hear any such Allegations out of the Pulpit , detest them the rather , that any Act of Religious Worship should be spoken against in the place , where whatever tends to the honour of God should be magnified and advanced . 6. That you may not be tired with the length of Divine Service , consider 1. the great variety of its several parts , as consisting of Prayers , and Praises , Confessions , Thanksgivings , Invitations , Lessons , Admonitions , — all of which are with most admirable Prudence , and religious Wisdom so ordered and contrived to follow each other ▪ that so the ending of one , and beginning of another ▪ may renew and re-enquicken your Devotion , chearfully to joyn in all . Remember 2. whose Service it is you are a doing , and continue therein from the beginning to the end , that you may reap the Beneft of the whole Office , both of the Absolution in the beginning , and of the Blessing in the end , and of the Amen's throughout . A SERMON . Preached upon the Arch-Bishop of YORK's Provincial Visitation at WARRINGTON . Acts. 20. 28. Take heed to your selves , and to all the Flock ▪ — OXFORD , Printed by L. Lichfield , Printer to the University , for Ric. Sherlock Bookseller . In the Year 1684. A SERMON PREACHED AT A VISITATION . Act. 20. 28. Take heed to your selves , and to all the Flock — IN the context we have S. Paul upon his Visitation at Miletus , vers . 17. And the Visitation , as this which is now holden with us , is Provincial , all the Clergy of the Province of Ephesus , being conven'd by this great Visitor , and appear before him , vers . 18. The Text presents you with a part ▪ but 't is the principal part of the Visitatiion Sermon , or as I may rather call it , The Visitors charge to the Clergy of the Province . The first part of which charge is : 1. Take heed to your selves : To you my Brethren of the Clergy , is this charge more strictly given , then to the Laity : For to the people God hath appointed Pastors who are commanded in the text to take heed to the charge committed to them : But who shall feed and guide the Shepherds , who shall watch over the Watchmen , or teach the Teachers ? Ye are the salt of the earth but if the salt have lost his savour , wherewith shall it be salted , it is thenceforth good for nothing , but to be cast out and troden under foot of men , Mat. 5. 13. 2. Take heed to your selves , is the first part of the charge , And secondly to your Flock : The order observed in this Double Charge ▪ is the next thing observable , which is the same observed by our Lord himself , in his charge to S. Peter , and in him to all Pastors of the Church , saying Luc. 22. 32. When thou art converted , then afterward strengthen thy Brethren , and Iohn 21. 15. Simon , son of Ionas , lovest thou me , and if so , it then follows , Feed my Sheep : Implicitly commanding all Pastors of his Flock : First to be themselves truly converted unto God , and their souls inflamed with the sacred fire of Divine Love , and then they may hope that their pains will be successful for the feeding and strengthening the Sheep of Christ : That rule of Righteousness and Charity which is the sum of the second Table of the Law , Thou shalt love thy neighbor as thy self , commands this order to be observed , To love thy self aright in the first place , and then thy Neighbor as thy self : St. Bernard thus bespeaks every Shepherd of souls , Tu frater cui nondum est firma satis propria salus , cui Charitas adhuc nulla est , aut adeo tenera & arundinea , ut omni statuicedat , omni credat spiritui , omni circumferatur vento doctrine , quanam dementia quaeso , aliena curare , aut ambis aut aquiescis ? And upon Cant. 1. 6. They have made me the keeper of the Vineyards , but mine own Vineyard have I not kept ; he severely checks , and reproves himself , that he had taken on him the Cure of of other mens souls , having not sufficiently cared for and cured his own : Et miror — I do much wonder ( saith he ) at the Impudence of those persons , that thrust themselves to be Labourers in the Lords Vineyard , whilst their own Vineyard is overgrown with Bryars and thorns : The Leper under the Law was commanded to have a covering upon his upper lip , Lev. 13. 43. ut non docere alios praesumat — saith Hesychius : that no man presume to open his lips in the Congregation , for the instruction of others , who is himself infected with the Leprosy , either of sinsulness or error : for non est cadentis alium erigere . Plutarch : It is not for a man that lies in the dirt , to raise up another thence ; not for a man that is a sleep in his sins , to awake others from that spiritual sleep of death ; That Proverb remembred by our Lord. Physitian heal thy self , Luc. 4. 23. 18. chiefly appliable to the Physitian of souls , who must begin at home , if he will work any cure upon the Souls of others . 3. But this is not all , for thirdly the Cure of a Pastors soul , is a more difficult task ; as being to be perfected in a higher degree , then ordinarily can be expected from any of his Flock : For as our office of Priesthood , is more high , more emment , more holy , so should our Conversation be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — St. Chsysostom , De sacerdotio , As Angels above men , as Shepherds above their flock , as Masters above their Scholars , so should a Bishop a Priest a Pastor excel and transcend the people in wholsome doctrine , and holiness of life . so the great Gregory , Tantum debet actionem populi , actio transcendere praesulis , quantum distare solet a grege vita Pastoris , — with much more to the same purpose , De cura Pastorali : A book which was once translated by the wisest and greatest of our Saxon Princes ; King Alfred , and by him commended to the Clergy of this Nation ; and a happy Clergy should we be , an holy Priesthood , if the Instructions in that Golden Book , were well observed amongst us . 4. Take heed to your selves and to all the Flock ] and both these joyntly and severally . To your selves : As to the Innocence and Holiness of your lives , as becometh good Christians : And to your Flock , as Shepherds and Guides of souls : Under the Law , the Priests and Prophets of the Lord are frequently called the Angels of the Lord of hosts , Iud. 2. 1. Mal. 27. And under the Gospel , the Angels of the Church of Christ , 1 Cor. 11. 10. Rev. 2. 1. 8. 12. — And as we read of the Angels on Iacobs Ladder , ascending and descending from heaven , Gen. 28. 12. so the Priests of the Lord should first take heed to themselves by ascending with the Angels into heaven , having their hearts and affections , their meditation and Conversation in heaven , Phil. 3. 20. And withal take heed to the flock , by descending with the Angels from heaven , enriched with the word of Life , breaking unto them that bread which cometh down from heaven , and giveth life unto the world , John 6. 33. But this joynt charge is sadly disjoyn'd and perverted , by such as take heed to themselves indeed , but 't is not with the Angels to ascend , but descend , only groveling in the dust , and wallowing in the mire of Luxury , Riot , and Excess , Pride and Coverousness , the pomps and vanities of the world , and the sinful lusts of the flesh , which every one , even the meanest of their Flock , hath solemnly abjured , when by holy Baptism admitted into the Fold of Christ. By such as take heed to themselves , but 't is not in a spiritual but carntl sense ; who will look narrowly to themselves , as to their worldly concerns , their Revenue and Income ; but are to careless to the spiritual concerns both of themselves and their Flock , Who seek their own , not the things which are Iesus Christ , Phil. 2. 21. Caring more for their Families at home , then for the Family of Christ , more for their bodily then for their spiritual relations , providing better for their natural heirs , then their spiritual successors in their respective places : And in a word , by all such as mind more the Benefice , then the office , more the Fleece then the Flock : All such do falsly wrest , and wickedly pervert , this double charge of the great Visitor in the Text : Take heed to your selves and to your Flock . To your selves , by being examples of holiness to your Flock ; And to your Flock ; as Shepherds , to feed and guide them , as Fathers to admonish and reprove them , and as Mothers to nourish and cherish them : For these are the four Essentials of a faithful Pastor : Holiness of life , soundness of Doctrine , Christian courage , Christian Charity . 5. To all the Flock ] not to the flock at random , not to this , or that particular Sheep , that fawns upon the Shepherd , nor to this , or that Party or Sect , which agrees with his Humours and Opinions ; but , To all the Flock impattially , and without Hypocrisie , and this first affirmatively , to instruct the Ignorant , to strengthen the weak , to confirm the wavering , to reduce the erroneous , to visit the the sick , to comfort the afflicted , to bind up the broken in heart , to reprove the sinful , and to testify against the stubborn and disobedient : Secondly Negatively , not to break the bruised reed , and quench the smoaking flax , Mat. 12. 20. not to sow Pillows under all Armholes , Ezek. 13. 18. Not to suffer them to settle with ease , and without reproof , upon the Lees of their sins , and and the errors of their wayes : Not to claw the scabbed Sheep , and scratch the itching ears , not to tickle and foment the petulant humors of the Factious , not to please those squeazy Palates , who nauseate the solid food of Gods publick solemn standing worship , under the prophane scurrilous name of Porridge , and for no other cause , but because it is like it self , ever the same , constant to it self : Like the Glorious Sun in the Firmament , which shines every day the same ; which renders it a worship acceptable , as being herein most agreeable to the Immutable nature of God , the Father of lights , with whom is no variableness nor shadow of turning , Jam. 1. 17. But the Itch after novelties in the Flock , and the Itch of popular applause or filthy Lucre in the Pastor , whilst the one scratches the Itch of the other ; Hence the putrid Scabs of Schism and Heresie in the Church , of Disobedience and Rebellion in the Kingdome , are engendred , Against all such sinful Compliance , Take heed to your selves , my Brethren take heed to your selves , and to your vows and promises , Sacerdotal and Ecclesiastical , confirmed by your respective Subscriptions to the Articles and Canons of the Church , to the Injunctions of your Metropolitan and Diaecesan , to the Approbation and constant use of the Liturgy of the Church , and of that onely in publick : In which last particular , wherein the greatest part of Ministerial Function consists , I cannot but testifie in this Assembly , so much concern'd therein : That there is utterly a fault amongst us ; In that those divine and excellent Prayers , and heavenly inspired Praises of God , and that ancient and constant way of Gods worship in Publick , is by many too much slighted and neglected , by many irreverently and indevoutly celebrated , by many mangled and maimed , curtail'd , abbreviated , and by the Additions of others implicitly vilified : And generally almost by all secretly undermind ; enervated and subverted by each mans private prayer in publick : The which private prayer , whether before Sermon , or at any other time in the Congregation , doth not onely secretly imply a defect in the Publick Prayers of the Church , which must ( forsooth ) be supplyed by mens private conceived prayers : but also , 't is a disorder and confusion in the service of God ; for thus publick and private prayer are confounded , which our Lord Christ hath distinguished and commanded to be seperately observed , to avoid Hypocrisie and vain-glory limiting private Prayer to the private Closet , Mat. 6. 5 , 6. and for avoiding Tautologies and impertinent bablings after the manner of the heathen , he prescribes a set form to be us'd in publick , vers . 8 , 9. We are commanded when we call upon the Lord , to pay our vows to the most High , and then he will hear , Psal. 50. 14. But can any man think it probable , that God will hear their Prayers , who sacrilegiously break their vows when they pray , by praying otherwise then they have vowed and promised ? those promises also being agreeable to the Commands of Christ , and the orders of his Church ? And this undoubtedly amongst many others , is not the least canse , of so many stray and wandring Sheep in every Flock , of so many giddy headed and factious minded men in every Congregation , of so many seperate Congregations or Conventicles in every Parish : one great cause hereof is the falshood and treachery of the Shepherds , who in compliance with the noxious humors of the diseased part of their Flock , take no heed to themselves , nor to the vows and promises they have made in order to the right and regular execution of their Function , in feeding of their Flock : so for the iniquity and irregular carriage of the Priests , the sons of Eli in the sacrifices of the Temple ; Men abhorred the offering of the Lord , 1 ▪ Sam. 2. 17. 6. But should not the Flock take heed to the Shepherd , as well as the Shepherd to the Flock ? The duty of the one to the other ( undoubtedly is reciprocal , and the mutual Relation respectively binding . Take heed to thy said ( said the Lord to his people ) that thou forsake not the Levite , as long as thou livest upon the earth , Deut. 12. 19. and Chap 14. 27. Fccl. 7. 30. There is nothing more plainly asserted and more punctually commanded in the book of God , then that the people should take heed to their Priests , the flock to their Shepherds , especially such as are Orthodox and holy , that they should hear and obey their voice , and make their Application and recourse unto them , in all cases of ignorance or doubting : For the Priests lips should keep knowledge , and they ( the people ) should seek the Law at his mouth , for he is the messenger ( or the Angel ) of the Lord of Hosts , Mal. 2. 7. Haec sunt initia haereticorum , ut sibi placeant , & praepositum superbo tumore contemnant , Cypr. lib. 3. Epist. ad Florent . Hence the Rise of Hereticks in the Church , when the people swelling with presumption of their own knowledge , and pleasing themselves in their fancies and opinions , proudly neglect and scorn to submit to their directions , whom the Lord hath appointed to be their Shepherds and Guides of their Souls : And thus even thus , the people of God fell into Idolatry , even that gross and infamous Idolatry of the Golden Calf , when slighting Moses , and overawing Aaron the high Priest , they commanded him , who should have commanded them , saying , Make us God to go before us , for as for this man Moses , we wot not what is become of him , Numb . 22. 1. When the same people were weary of the Government of Samuel the Prophet , and desired a King , the Lord said unto Samuel , They have not despised thee , but they have despised me , 1 Sam. 8. 7. Whereupon St. Gregory : Quam reverendi sunt Pastores optimi Sanctae Ecclesiae — how reverendly to be esteemed are the Pastors of holy Church , who whilst they faithfully serve the Lord in the Execution of their function , they are so closely joyn'd unto him in the bond of love , that the least slight , disesteem or neglect , that is cast upon them , the Lord takes it as an injury to himself : So said the Lord to his Apostles , and in them to their Successors : He that heareth you , heareth me ; and he that despiseth you , despiseth me , and he that despiseth me , despiseth him that sent me , Luc ▪ 10. 16. And this duty , that the people should take heed to their Priests , is commanded under a severe penalty , Deut. 17. 8. If there arise a matter too hard for thee in Iudgment , thou shalt arise and come unto the Priests , the Levites , and that man that will do presumptuously , and will not hearken unto the Priest , that standeth to Minister — even that man shall dye . And under the Gospel also the same command is given , Heb. 13. 17. O hey them that have the Rule over you , and submit your selves , for they watch for your Souls . But notwithstanding these and many more commands , in the sacred sheets of either Testament , yet is this Christian duty slighted and generally omitted , and especially by those who pretend most to the sole Authority of the holy Scriptures , without any Relation to the doctrine and Authority of the Church in the Interpretation thereof : There being many amongst us in every Flock ; who presume to direct their Shepherds , guide their Guides , and teach their Teachers ; who if they teach not , preach not , pray not , as they would have them , and consonant to their humors and opinions ; they will censure their doctrines , contemn their directions , revile their persons , scandalize their profession , and even snatch the holy Oracles out of their mouths , and separate themselves into Conventicles , where they may heap to themselves Teachers after their lusts , having itching ears , and they turn away their ears from the truth , and are turned unto fables ; believing and delighting in lies , and vain empty prophesyings which profit not , as was foretold of such , 2 Tim. 4. 3 , 4. And having mentioned Conventicles , I cannot but add a word of the danger of them , not so much in order to the disturbance of the peace of the Nation , leaving that to the Secular Magistrate , but in order to the seduction of unwary and unstable souls into falshood and errors in Religion ; Verily , verily I say unto you , he that entereth not in by the door into the sheepfold , but climbeth up some other way , the same is a thief and a robber , Joh. 10 ▪ 1. 'T is the practice of subtile thieves when they seize on the honest Traveller to drag him out of the high road-way into hedges and by-places , the more securely and without interruption to robb and spoil him ; so the spiritual thieves , false Prophets , ringleaders of faction and sedition , do more easily seduce , and robb poor silly men and women of the inestimable treasures of truth and obedience , by drawing them from the open and Publick Assemblies of Gods people in his houses of prayer , into By-places and lone honses , where they may more securely breath forth the spiritual Infections , sow the seeds of Schism and Sedition , and whisper their irreligious Treasons , under the mask of Religion . In such places they may to their advantage vent and put off their counterfeit ware , their false glosses , and misinterpretations of holy Writ , and make their Apocryphal Comments upon Canonical Scripture , making the Holy Word of God to speak not what the Spirit of God intends therein , but what their factious spirits and wild fancies would have it : That there should be such false Prophets in desart places and private houses , our Lord hath foretold , commanding all his disciples not to believe or follow them , Mat. 24. 26. Wherefore if they should say unto you he is in the desart , go not forth ; behold he is in the secret chamber , believe it not . St. Augustine observes of the man that fell among thieves , and was robbed and wounded , Luc. 10. 30. Si non descendisset — If he had not been going down from Ierusalem , the place of Gods Temple , to Iericho a prophane and common place , he had escaped that sad disaster ▪ To teach all people to beware how they leave the place which God hath chosen to put his name there the Temple and house of God , to convene in any common or prophane By places , under pretence of Religion , and the performance of holy duties in such places ▪ 'T was otherwise with the man after Gods own heart , Psa. 5. 7. As for me I will come into thine house even upon the multitude of thy mercies and in thy fear will I worship towards thy holy Temple . And with him resolves the whole body of Gods people , Psal 132. 7. We will go into his tabernacle , and fall low on our knees before his footstool : And not only this under the Law ▪ but under the Gospel , Mark 11. 17. My house ( not the houses of men shall be called the house of Prayer of all Nations : Not of the Jews as under the Law , but of the Gentiles also under the Gospel , and 't is there especially in Gods own house , that he has promised to meet his people , to be in the midst of them ▪ to hear their prayers and bless them , To teach them his waies by his faithful and true Pastors , and there ( in a word ) to dispence all the blessed means of grace and salvation to them , Deuteron . 12. 5 , 6. 11 , 12 , 13 , 14. 1 Kin. 8. 29 30. Mat. 18. 20. Luc. 19. 46. 1 Cor. 11. 20. 7. But the grand excuse of the wandring sheep and the cry of many Orthodox also , is , The division of the Shepheards , who being divided amongst themselves , do lead their flocks into several divided wayes of divine worship : And the generality of the flock being not wise enough to know what way to take ; or whom most securely to follow , they hereupon heap to themselves Teachers after their own Lusts , and with the Schismatical Corinthians 1 ep . 1 cap. 12. vers . Every one saith , I am of Paul , I am of Apollos , and I of Cephas , and I of Christ ▪ one man , or Sect of men , liking this mans way of preaching and praying , another anothers way , and others none at all , but independently rely upon the immediate teaching of Christ by his Spirit . And thus Sects and Divisions are multiplied . This complaint is too true , and such sad effects thereof too evident , and if not stopt will prove bitterness in the end . But would you know who be these divided Pastors or Preachers , or Sect-masters rather , the corrupt springs from whom all our polluted streams of divisions flow ? They are such ( in a word ) as first divide from the Church of Christ in general ( wherein they all agree ) and then divide amongst themselves , into particular Sects , and Factions , wherein they all differ : There is but one body and one spirit , Eph. 4. 4. one mystical body of Christ , which is his Church , and one spirit of truth , quickning this is our body , and its members , and them onely : And as it follows , One Lord , one faith , one baptisme one God and father of all , who is above all , through all , and in you all , vers . 5 , 6. In you all , that are members of this one body , and quickned with this one spirit , and endeavour to keep the unity of the spirit in the bond of peace , which is the duty enforced from the premisses , vers . 3. Contrariwise then such , that divide from this one body the Church , into several Sects and Factions , and ( which necessarily follows ) such are not quickned with this one spirit , but each with the foolish Prophets follow their own spirit , Ezek 13. 3. which the mistake and mis●term the Spirit of God ; such as worship , not this one Lord , as we are all commanded , with one mouth and with one mind , Rom 15. 6. Such as hold not the Articles of this one faith , with one joynt unanimous consent of truth ; Unto the unity of which faith , till we all come , we cannot be perfect men in Christ Iesus : but are like children tossed to and fro , and carried about with every wind of doctrine , Eph. 4. 13 , 14. Such are all false Prophets , treacherous Shepherds , or in the Language of Saint Paul , 2 Corin. 11. 13 , 14. Such are all false Apostles ; deceitful workers , transforming themselves into the Apostles of Christ , and no marvel , for Satan himself is transformed into an Angel of Light : I may call them according to the metaphor of the text , The Bell weathers of the Flock , the Ringleaders of those numerous Sects , and daily increasing divisions amongst us . And although each sect and division must necessarily be false and erroneous , because there is but one Truth , and one true way of Divine worship , which is ever constant to it self , yet hath each division it numerous followers of the divided Flock : as silly sheep when a gap is opened , follow one another to the breach to stray from their Pasture : So flock the people ( if not restrained ) into the ways of division and error , if any Sect-master but open a gap , and lead them the by ways of straying from the Sheepfold of Christ , which is his Church . For such alas , is the sad condition of mans corrupted and depraved mind , as naturally to be more affected with error , then with the Truth ; more prone to believe lies , and more zealous in the maintenance of falshood , then to believe and maintain the Truth : 'T was ever so , When the Prophets prophesie falsly , the people love to have it so , Jer. 5. ult . but a sad question follows , What will ye do in the end thereof ? When the Prophets prophesie Lies , or ( which is the same ) do make and foment divisions , and the people withal are affected with their lying prophesies , and side with them in their respective divisions : 't is easie then to prophesie and foretell the end thereof to be ruine and confusion : If a kingdom be divided against it self , that kingdom cannot stand , and if a house be divided against it self , that house cannot stand , Mat. 3. 24 , 25. Not the house of God , not the family of Christ , in what Kingdom and Nation soever established : All the Kingdoms and Nations in Christendom , ancient and modern , from the first to these last and worst of times , have felt , by sad experience , the bitter effects of divisions and errors in Religion ; and none more than our own , so lately bleeding , even to the last gasp of death , and almost buryed in her own confusions ; which took beginning from the prophesying of Lies , and overspreading of mistakes and errors in Religion , sowing the Seeds of Schism , Faction and Sedition , in separate and divided meetings , or Conventicles in private ; joyned with a sacrilegious vow breaking performance of holy duties in Publick . All which now are as much , if not more practised then ever ; some of whose Factors and Followers ▪ do really intend , all do certainly tend to involve this Church and Kingdom , into the sad condition of intestine war , blood and Confusion , from whence by the great mercy of God , we so lately escaped . And now to you , the Reverend persons , who are come to visit us in our distempers and infirmities , to you it bebelongs , as much as in you lies , to give stop to our overflowing divisions : To restrain our licentious exorbitancies , both in doctrine and practice , in Praying and Preaching , and this , whether in the house of God , or in the houses of men : Et fiat justitia , ruat coelum . FINIS . Notes, typically marginal, from the original text Notes for div A61499-e370 a Concil . Leodic . cel . Anno 320. Can. 15. 17. & ult . Concil . Milevit . 2d. An. 416. Can. 12. Concil . Epaunens . celeb . An. 509. Concil . Gerund . celeb . An. 516. C. 1. Concil . Toles . quart . Can. 2. Concil . Venet. celeb . An. 452. Can. 15. Concil . Bracor . 1. celeb . An. 562. 19. & 20. & 22. Concil . Vasen . celeb . 442. Can. 5 , 6 , & 7. Orationis sublimitas ex parte orantis , non ex sublimitate vel subtilitate verborum , sed humilitate & devotionis affectu ejus qui orat pensanda est . Jac. Alvar. de inquis . pac . Versat nos & praecipitat traditus per manus error , alienisque perimus exemplis : sanabimur , si modo separemur à caetu . Seneca de vita beata . * Iac. Alba. de inquis . pac . lib. 2. par . 3. cap. 3. Sanct. Soph. Tract . 3. serm . 2. c. 5. * Consolations sensibiles quumvis non sunt despiciendae , non sunt tamen supra modum aestimandae : quia nec verae virtutes , nec solidarum virtutum effectus , nec necessaria prefectûs instrumenta , sine quibus plurimi ad magnam virtutem , ac mentis puritatem ascendunt . Jac. Alv. ibid ▪ Notes for div A61499-e5410 a Exod. 25. 40. Acts 7. 44. Heb. 6. 11. b Matth. 6. 11. c Is. 6. 3. Rev. 4. 8. d Ps. 88. 1. a Luk. 18. 1. b 1 Thes. 5. 13. c Ephes. 5. 20. d Ephes. 6. 18. e S. Aug. l. de haer . Theod. Eccl. hist. l. 4. c. 10. a Ephes. 5. 6. b Gal. 6. 8. Mark. 12. 35. 
A65798	----	Notes on Mr. F.D.'s Result of a dialogue concerning the middle state of souls in a letter from Thomas White. White, Thomas, 1593-1676. This text is an enriched version of the TCP digital transcription A65798 of text R27876 in the English Short Title Catalog (Wing W1838). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 94 KB of XML-encoded text transcribed from 41 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A65798 Wing W1838 ESTC R27876 10228669 ocm 10228669 44720 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65798) Transcribed from: (Early English Books Online ; image set 44720) Images scanned from microfilm: (Early English books, 1641-1700 ; 1370:21) Notes on Mr. F.D.'s Result of a dialogue concerning the middle state of souls in a letter from Thomas White. White, Thomas, 1593-1676. 77, [3] p. [s.n.], Paris : 1660. Running title: Notes upon Mr. F.D.'s result. Reproduction of original in the Cambridge University Library. eng Franciscus a Sancta Clara, 1598-1680. -- Result of a dialogue concerning a middle state of souls. Purgatory. Prayers for the dead. A65798 R27876 (Wing W1838). civilwar no Notes on Mr. F.D's result of a dialogue concerning the middle state of souls: in a letter from Thomas White Gent. White, Thomas 1660 17737 21 0 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-10 TCP Assigned for keying and markup 2004-12 SPi Global Keyed and coded from ProQuest page images 2005-01 Andrew Kuster Sampled and proofread 2005-01 Andrew Kuster Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion NOTES ON Mr. F. D's RESULT Of a Dialogue concerning the MIDDLE STATE OF SOULS : In a LETTER from Thomas White Gent. PARIS MCDLX . To his much esteemed Friend Mr. F. D. Ever honoured Sir , FOR such both your Prudence and Learning have made you to me , and specially your rich Systeme , the citing whereof in this your Result , gave me full notice of your Person , though many good passages in your Book did partly interpret to me the fairly prognosticating Ciphers of your Name in the Frontispiece . I am glad to encounter an adversary who knows what Divinity is , and can in due proportion mingle together subtilty with civility . Therefore I also intend to my power , to joyn the satisfaction I am able to offer you with the respect your grave carriage of the controversy deserves , being really perswaded it was no interest nor passion moved you to write , nor vain glory to put it in print , but the intreaty of such who may command , as you ingeniously express your self ; and a cordial perswasion of the truth of your Tenet . To begin then with your Preface , give me leave to advertise you of a mistake ( as I think ) in the word Aristophanes , which I will courteously hope , you conceive imports no more then a Divulger of high and mysterious truths among people uncapable of such Doctrins , for so your following discourse intimates . But because Aristophanes did it with Flouts and Jeers ( for which the sect of Poets whose writings were called Comaedia prisca was silenced ) some Readers may possibly interpret you to cast a blemish on a Person , whose true worth and vertue as much secures him from deserving it , as your discreet and friendly nature can restrain you from meaning it . Afterward you add that the Gentleman who rendred that Treatise into English , was instrumental of great scandal . You are not ignorant that scandals must come ; nor am I , that woe be to him by whom they come . But both you and I are bound to understand those words with this necessary caution , by whose fault , no● by whose act they come . Else even our Blessed Saviour himself was an occasion of scandal ; but such , as woe be unto them who are scandaliz'd in Him . The Quality therefore of the cause , not the effect is chiefly to be examin'd ere we charge on any so foul an imputation . Turn then your impartiall eyes on the two sides of the Controversy , and see the great and many inconveniences visible and sensible that grow upon the Church , in case the Affirmative which you sustain , be false . You are not one , I 'm sure , who think Priests cannot be too many , but wisely judg their number well contriv'd , when the ends they are ordain'd for are fully comply'd with : so that the Church be neither over-charg'd by the multitude , nor unprovided by the paucity of her spiritual Governours . Consider the dignity of the Office , and the difficulty of observing its Obligations , and you wil soon discover 't is too high and perfect a Calling for a multitude . Consider the mischief if the unworthy Priests ( of which some few I confess must still be tolerated while we live in this World of flesh and blood ) bear any notable proportion to the number of the worthy ones , how the sacredst Profession on Earth is under-valued , their Sermons inefficacious , their Sacraments neglected , and the whole life and vigour of Christianity extenuated and endanger'd . Consider what a vast crowd of young Scholars thrust themselves into these holy Orders by occasion of getting Souls suddenly out of Purgatory ; to which they often think themselves sufficiently qualified with a very mean degree , God knows , of Vertue or Learning . Consider how apt this opinion is to breed in all the World a neglect of venial sins when they shall be taught that a Mass or two , or a few prayers put a period to all their pains they can fear in Purgatory . And , as for mortal sins , even they also will find too much encouragement from so slack a Discipline . T is but being afraid of Hell ; and upon that , receiving Absolution ; and then , procuring some devotions ( especially if in a proper place ) and the Soul that has lived its whole life in folly and worse , is instantly taken up into all the glories of Paradise . What can more dangerously weaken if not quite abolish that best and onely immediate disposition of our Souls for Heaven , the hearty love of God above all things ? what can be possibly more prejudiciall to them that are in the Church , or more scandalous to them that are out of it ? Consider farther , how widows and poor folks defraud their children and Parents of such helps as else they could afford them , did not the eager hope of a hasty release from those dreadfull pains , divert their charities another way . And truly in my conceit , with a great deal of reason , if your opinion be the right : for who to deliver himself from the rack , would not think it fit , his friends , how near soever , should suffer a little hunger ? or who , that believes your tenet , is not bound , in true and wise charity to purchase at any rate , even with the disinheriting his posterity , so great a happiness to his own Soul as the enjoyment of Heaven within a day or week after his departure from hence ? nay , more , what heir is not oblig'd in duty to give away the vain riches of this transitory world to gain so speedy an Eternity for his Father , whose over-loving him perhaps made him need it ? Add to this , the unedifying imputation of Avarice and Fraud upon such as gain by these offices ( and I pray God it be without just cause ; ) while they promise far more then they know they can perform . The words they expose to the people on the faces of their Churches and Altars speak roundly , like fair Chap-men , let a Mass be said and the Soul of your friend Shall be deliver'd ; or , to that effect : and who can be uncharitable enough , or such a silly Merchant as not to disburse a little to procure so great a benefit at so cheap a rate ? but when you come to examin the performance on their side , it amounts to no more then this short payment ; They have offer'd up their prayers for you , and must leave the success to Gods mercy , and this is well , and the truth ; but why then did you tell them , when you took their mony , that their friend should be deliver'd , in what Court would so fraudulent a Plea be allowed ? If you will expresly undertake , for my ten or twenty pounds which I really give you to pay my debts and free me out of prison ; and when I look for Effects as reall as my mony , you put me off with this cold comfort , that you have intreated for me , but must leave the decision of the cause to the sentence of the Judg. May I not expect you should shew me at least some assurance from the Judg himself , that he wil effectually release me ? & that within the time you made me believe , when I parted with my mony ? and may I not , if you fail in that , charge you with deceiving me ? Is not this case a little too near that unhappy scandal on which Luther took so fast hold that he pull'd down the Churches of whole Provinces by it ? What shall I say of the averting men from cultivating the inward affections of their hearts , in which the Kingdom of God resides , to the too much relying on works done by others ? what of the laying even to Gods own charge as it were a kind of Simony , such practises being easily interpretable to a bad sence as if he dispensed his spirituall goods with a respect to the quantity of what is given , and that the poor Widows mite cannot have so great an effect as a Dives's talent . And though much of what I now am discoursing be chiefly applyable to Priviledg'd Altars and Scapulars , and such like abus'd devotions , yet is it in a degree true of those who to invite Customers boldly assure them if they shall procure so many Masses , of a very delivery ; quick , though not determinately known . But suppose the Affirmative of intermedial Release be in it self true ; yet how does it appear to us ? the effects concern not any living person , but are altogether invisible and out of our reach ; which till they are sufficiently evidenced to us , must needs be uncertain to us , and so continually disputable , if not improbable , whose settlement must depend on the determination of this Question , before which final decision 't is not improper that Scholars try their utmost endeavours , to examin and prepare both sides for discovery of the truth . Nor is it in the least my intention to charge the Church with any of these irregularities ; but onely to refute the errours , and reprove the abuses of particular persons ; wherein I have the sure warrant of the Council of Trent , which while it forbids such incertain Doctrins , commands to oppose them that preach'em . These and many other such observations ( of which no subject , that I know , more plentifull ) well consider'd ; permit the Ingenious Gentleman to think the rescuing Ladies devotions from slight and hazardous practises to solid and assured pieties , judiciously preferrable to the small and short dissentions that possibly may spring out of the more generall divulging such discourses : Nor did he this , till the loud and many clamours of some busy heads against the Opinion , while it lay close wrapt up in its native dark Latin , render'd the Translation , in his judgment , absolutely necessary . For the Latin Book I am to answer ; for the English , they who talk so much in English against it , and , were the People such as they should be , those kind of Controversies might easily be managed without any breach of charity at all , or the least diminution of their mutuall correspondence ; it being our duty as in matters of Faith to be zealous and exactly uniform , so in other debates to be temperate and prudently condescending . Let every one but seriously read the 13 Page of your Result , and I doubt not they will proceed in this point as calmly and warily as you do . There you tell us , that some things have been deliver'd to posterity in the Church which could never obtain more authority then Opinion , as is made evident in your System , even in grave Subjects : but how to distinguish such from Doctrins of a higher nature , in case Holy Church did not convey clearly their qualification with them as in some cases evidently It did , and in some cases It did not , as there you give Instances ; then the onely way is to return to General Councils , that they according to their Office may Conquisitione facta , after the Example of the Apostles , juridically appoint to each their Seats , where all must acquiesce . Thus you ; and excellently well : and to this Tryall I freely submit all my Opinions , how evident soever they may appear to my self . You cite not the particular place , and I happend to light on one which treated such businesses , and finding it very proper I contented my self , and 't is System c. 32. p. 335. &c. where , ( as indeed all over that Book , it being a Magazine of curious Questions and Antiquities ) I met with some instances , which as they satisfy'd me , will I hope , if diligently perus'd , content my Reader too , there he should see collected together , not onely universall Catholick Perswasions , but some Conciliary Definitions unallow'd by Divines to be Points of Faith . But you say , this Point is not among 'em , and I say as tender Points as this , are among 'em ; What think you of the Assumption of our Lady ? What of the Spirituality of Angels ? this , embrac'd by all Scholars ; that , by all People . Besides , do you not there your self acknowledge that very many Orthodox Divines hold , though all the Fathers admit this or that Point , it does not follow , we should presently pronounce it of faith ; and this , even when the matter is of weight and consequence . To conclude this introduction , I shall take leave to transcribe out of the same Place onely these few sayings , recommending them to the serious Consideration of the passionate and byassed Reader . The first shall be that of Bellarmin ; In Consiliis maxima pars Actorum ad Fidem non pertinet , sed tantum ipsa nuda Decreta , & ea non omnia , sed tantum quae proponuntur tanquam de fide . Another , of Innocent the third , Judicium Ecclesiae nonnunquam opinionem sequitur quam & fallere saepe continget & falli . The third , of Saint Aug. Sentiat quisque quod libet tantum contra Apostolicam manifestissimam Fidem non sentiat . And now Sir , me thinks the Question betwixt you and me is reduced to so narrow a compass , that we may see it all with one prospect , and hope by that means to see it well ; whereas , they that spread their view wildly at too much at once , have many things before their eyes , but nothing in their sight . Notes on the first Chapter . YOur first Chapter did somewhat surprise me , for being used to expect in your writings , Authorities express and driven home , I was amazed to find the main question of your work , past slightly over with a generall assertion that the Fathers say what you intend , without directly producing Testimonies of sufficient either weight or number to evince your position . The Council of Florence I have taken notice of sufficiently in my answer to the Vindicator , which I shall endeavour to get presented to you . The Result of my discourse there in short , is that I acknowledg all the Council and Pope assert , and shew they do not affirm what you pretend . Your onely Testimony out of Saint John Damascen perplexed me , for I know your goodness so great , that you would not wittingly impose upon your Auditory , and esteemed your Criticism in Fathers so exact , that you would not permit such a notable mistake to gain credit upon you : How then happens it that you so confidently cite an Oration of Saint John Damascen , which Catholicks either doubt not to be his , or make a shamefull excuse for writing it , saying he was too credulous to fabulous narrations ? In it are recorded the famous tales of Trajan and Falconilla , saved from Hell by the prayers of Saint Gregory and Saint Thecla . There is the monstrous story which you are pleased to recount to your Readers of an Heathens scull that told a good Eremite they received some comfort when they were pray'd for . Which story is taken either out of Palladius his Historia Lausiaca , or else Evagrius his Vitae Patrum , of which Saint Hierom testifies onely the first life to be true , and even in it , is that notorious Romance of Macarius Romanus . And of the former , the same Saint Hierom testifies he was an Origenist : wherefore the Authour of this Oration attributed to St. John Damascen is justly fear'd to have himself also been one , seeing his fine stories aym at the comfort of the damned . Besides , our Criticks tell us this story is imposed on the great Saint Macarius , being originally written of another of the same name , and the Oratour adding that the answer was from God , whereas the Original attributes it to the scull of a dead heathen Priest , and so far likelier came from the Devil . All the rest you say in this Chapter is just the Doctrin of your Epistolar Antagonist as far as you let us understand his mind and mine too ; to wit , that to deny prayers profit the dead cometh from the Devil . The general resistence you plead against this Doctrin of Souls continuance in Purgatory , finds a parallel in all popular perswasions how weakly grounded soever , which none but discreet persons can endure to hear opposed ; And for the answer I intreat your pardon , if I remit you to my late Reply to the Vindicator . For the rest you seem to press us that we must take your sence of the Fathers and Councils , telling us it is the onely ingenious one , and others are but extorted meanings . Truly I believe you speak what you think , but I desire you , think what you speak , that is , examin it well , for I believe your thinking is bred ex consuetudine videndi ; your education hath been amongst them who dayly practis'd it ; you hear the Bells ever ringing to such devotions ; you see the custom spread over all the Western Church , and do not lift up your eyes to the beginning of it , and therefore you think it was ever so , and that it is the sence of those great Authorities . But I cannot omit a by-word of yours , that it is easie to elude the Fathers by the voluntary glosses of blasted Authors . Is this spoken like a Controvertist ? like a victorious and crowned Champion over Heretiques , and that by weapons out of the Fathers , as you are esteemed , and worthily too ? When you bring Fathers against any of them , do you profess they may be easily answer'd by blasted Authors ? Whence then comes it , that in this Controversie you flie to an evasion so unprofitable to your self , injurious to the Fathers , and advantageous to the common Enemy ? but that you esteem the Fathers you bring come not home to the point , and that they must be inched out by a pious affection ; whereof , to tell you my mind , I believe all speciousness of piety , which prevents the understanding from being indifferent to judge of the truth , is in very deed a piece of impiety and temerity . And in our present Controversie , if the words of the Fathers by which they attribute purging of souls to the fire of Judgment be not beyond contest , I will yeeld the whole cause : ( Some I have cited in my Treatise , and more I can cite , if necessity requires , ) but if they be , why is it not lawfull for me to alledge them , though Heretiques make use of them for an evil end ? charge either the Fathers for writing so , or the Heretiques for abusing them ; however I I am free . Notes on the second and third Chapters . THese 2 Chapters go without Proofs , being as it were but inferences from the pretended Ones of the First ; and consequently their fate depends on the fortune of their Leaders , which I hope I have already sufficiently disabled . Yet give me leave here to add one Caution that may accompany you in your journey to ask all the Catholick world , whether they believe a Release of Souls out of Purgatory ordinarily obtainable before the day of Judgment as an Article of their faith ; or onely assent to it as a current truth , which they never doubted , nor ever examin'd . Should you proceed thus warily , I believe your number would strangely diminish : how many think you would fall off , as not conceiving themselves able to examin so hard a Question ? how many of the learned would confess , the more they impartially consider it , the more they discover reasons not to be too confident of its being a point of Faith : especially , if they have the fortune to compare it with other common perswasions , which themselves acknowledg Universal and ancient , yet not of Faith , as that of material fire now in Hell and Purgatory , &c. how few then will the number of your Voters be ? set but aside all those who think there 's literal fire there , ( which you are bound to do , because they believe it cerraintly , yet is it not of Faith ) and presently your multitude in Spain , Italy , Turky , and Soria ▪ whither you went for witnesses , will shrink into a slender and inconsiderable number . Whereas you add , we never read in Scriptures , Fathers , or Councils , that all those that go to Purgatory must necessarily be detaind there without any relief till the day of Judgment . I answer , first , 't is but a negative Argument . Secondly , It plainly agrees with my Opinion , who hold them relieved there as well as you , though I explicate my Tenet another way . Which here I intend in brief to shew you . Wherein , that we may proceed more safely , let us first see how far we agree , and where we begin to differ . We agree that there is a Purgatory ; and that souls there detain'd , are helpt or reliev'd by the prayers of the faithfull . We begin to differ , in explicating what we conceive by relief ; and we wholy disagree in the time of ordinary deliverableness . Your conception of Relief , I imagin , is , that when prayers are said for the departed , their souls are really changed from the state of pains they were in before , to one of a milder affliction ; where they must expect till some new cause raise them a step higher ; and so by degrees , having past over all those steps , are at last admitted into heaven ; your self will agree these words are metaphoricall , and translated from our manner of speaking ; and I gather , and conceive the sense too , of these words , is translated from our thinking ; and indeed , if we mind our selves well , we shall still find our words of the same piece with our notions : now we , being conversant onely with our bodies , frame all our notions after their measure , and speak , and think too , generally , of spirits , and even of God himself , as of things we daily commerce with . Do we not still fancy such motions , changes , and other operations among Angels as we see here among our selves ? Does not the very Scripture in condescendence to us , use the same method ? In most of which cases , both you and I are equally engaged to seek out a wiser meaning , then appears in the naked expressions ; this task is common to all Divines to endeavour the verifying these phrases ( so grosly absurd in their bare letter ) by an explication that may strictly and rigorously maintain them to be true . The Spirits I shall treat of to this purpose , are God , the blessed in heaven , and the souls in Purgatory . And to begin with God , the beginning of all things , what do we conceit of him , when we read of his being angry , and pleased ; his resolving to punish , and afterwards repenting ; his having eyes and hands ; his going from place to place ; his abiding from generation to generation ; his seeing successively , and decreeing conditionally , and a thousand other instances ; all this Divines must , and do find ways to verify of One simple and absolute unchangeable Essence , whose being and knowing , and willing , is altogether , without the least shadow of succession for ever . All this Divines will say , was perfect in God from the first instant , as I may call it , of his Being ; that is , from eternity ; and yet our condition obliges us to speak , and even think of all this , in a way infinitly below the severe truth , though more or less approaching to it , according to the pitch of our capacities . For Angels , as we read many of the like passages concerning them ▪ and their actions ; so the like explications ( with observance of a due proportion betwixt the Creator and the creature ) be applied to them . The Angels , we know , rejoyce at the conversion of a sinner ; and sure it were no blameable practice to allow for that joy some little share in our intention ; and perhaps to begin a particular devotion , directed to the increase of joy in the Saints and Angels , would be as laudable an invention as some that are highly commended . Every day new sinners are converted ; every day new joy is among the Angels for those conversions . How must we fairly reconcile the difficulties ? the Scriptures say they receive joy , and Divinity sayes their nature is fixt : In our solemnest oblations we pray it may profit the Saints to glory : and our Doctors hold they are in termino , and no longer in the Way . Can a change consist with fixture ? and a going on , with being at the end ? in rigor we see it is impossible , and therefore must cast about to find out the Riddle , which is not so hard as we imagin , if we take the right course to seek . First , let us sever the parties : Scriptures and Liturgies are on one side , Divines on the other . Were the question of the truth of the words , without precisely determining the particular sense , I should clearly follow the former : but if it be onely of the Propriety of their signification , and what is severely verifiable of them , I make no scruple to adhere to the later ; and this , without the least diminution to the other . The authority of those , I confess , is more sacred and venerable : but the reasonings of these , I cannot deny , are more exact and artificiall ; each fittest for its peculiar office . Those undertake the instruction of the world , and perform it according to the capacity of the persons they deal with ; these onely intend their notions for the Learned , and their highest praise is , to illustrate and fortifie and improve true Religion by true Reason . But , to come neerer our particular question ; when we pray to Saints or Angels , do we not hope we move them then to go make their addresses to God for us , which they were not doing before ? do we not expect that at the time of our prayers to them , they should entertain a new affection of charity to us ; and even ground our devotion on this expectance ? and wisely too , till our understandings be elevated to more perfect apprehensions ; yet in a strict Examin , all these our conceits are very unsuitable to what really passes among these pure spirits . Nor are we disappointed in the least of the fruit of our prayers , though we never so much apprehend the manner either of their hearing us , or interceding for us : which assurance ought to suffice the unlearned ; whose sincere devotion will infallibly save them without these subtilties : the more speculative heads will find , if they search for it , other satisfaction . To these inquiries , perhaps this one consideration may give some assurance ; it is clear , in God , ( as we said above ) all is eternall , and whatever we read or imagin as done successively in Him , must be entirely verified of his first instant , were there any such beginning of existence in his perfect eternity . Why may not the same be affirmed proportionally of Angels , whose being , though neither independent , nor infinit , yet is purely spirituall , and their duration altogether ? and consequently the joy , our good works give them , was really in them at their beginning ; with relation indeed , and dependance on our conversions , which were to happen afterwards in succession of time , but lodg'd in their brests altogether at first , by the large sore knowledge wherewith their bounteous God endued them : else what a strange perpetuall motion would there be in heaven , if every good or bad work of all the men on earth , should beget a new affection of joy or grief in all the Angels of heaven , ( I suppose our sins displease them , as they do God ; and contristate them , as they do the holy Ghost ) nor shall I so far distrust my Reader as to doubt his admittance of the same conclusions for Saints as well as Angels ; since they both agree in the common notion of Spirits . To apply this now to our present Case ; As our conversions procure joy to the Angels , without making any new change in them ; why may not our prayers procure relief to the souls in Purgatory without making any new change in them ? As all that we express in terms of succession whē we speak of Angels , is in Theology sufficiently verify'd , by referring it to the first instant of their fixed being ; why may not also the Relief we impetrate in succession of time for souls departed , be sufficiently verify'd by referring it to the first instant of their fixt being or separation ? I confess I know not how to find an unevenness in the two sides , they are so exactly parallel : Addition of joy in one ; diminution of pains in the other : new honour to the one ; new relief to the other ; and both from the same act , the same prayer , the same oblation . If the whole body of Catholikes expect to alter the sorrows of the souls departed , do they not also expect to advance the honour of the Saints and Angels , nay , even of God himself ? If that be universally practised , and with such hope , is not this so too ? If the common people feel their imaginations check at our interpretation of that ; would they not be as much startled , did they strongly reflect on 't , at the Schoolmens explication of this ? both contain the same difficulty ; and therefore both require the same method to answer : and , as whatever belongs to man in the quality of a living creature , belongs to a horse or lion by the same title : so every attribute incident to Angels purely as they are spirits , may justly be claim'd by any to whom that notion of spirit is truly appliable . Now , souls departed have , in my opinion , so large a knowledge given them immediatly upon their first separation , that they assuredly know all the good that they have done for them , both by occasion of what themselves procur'd , and by the voluntary charity of others ; as also what shall be their portion at the day of Judgment , compounded of all these concurrent causes ; and so are now , from the first moment of their unclothing , in that degree of hope and joy which those foresights produce : which yet ought not in the least to cool our devotions towards them , since they never should foreknow that our prayers obtain for them those advantages , if indeed we did not really pray for them . Thus far I am drawn in defence of truth and my self , both beyond my intention , and against my inclination : but still it sometimes happens , that what is not enough for some , is too much for others . To conclude then , As prayers for the dead with hope of procuring them relief ; is a traditionary doctrine and practice , so prayers to Saints and Angels ( and even to God himself ) with perswasion of advancing their glory . is a traditionary doctrine and practise : but whether any reall intrinsick change among those spirits be wrought successively , and occasionally after our sublunary fashion , is meerly a Theological inquiry , and no traditionary either doctrine or practise . In the third Chapter , you touch upon the Reasons of praying for the dead in particular ; but because you handle it afterwards on set purpose ; I may lawfully defer the answer till I meet with it again ; in the mean time , I freely subscribe to every word of the testimony you bring from Saint Austin . Notes on the fourth Chapter . Here you pretend to deliver the sense of the Liturgies , both of the Greek and Latin Church . My first note is that where Saint James prayes God to cause the souls to rest with the Saints ; You seek to perswade the Reader , that we explicate it to pray , that they may not rest till ( nay more till after ) the day of Judgment : which I confess to be a jeer , fit enough perhaps for the merry trifling Vindicator , but you much undervalue your self to use scoffing in stead of Reason . You tell us too , the Fathers pray constantly for a present help , but when you cite words , nothing appears , but the common effect in which both sides agree . One place you have out of Saint Ambrose which hath some shew , I loved him , saith Saint Ambrose , and therefore I will accompany him to the kingdom of heaven , nor will I forsake him , till by tears and prayers I bring him whither his own deserts call him . These words you interpret to signifie materiall time , that he wil pray so long till he hath brought him out of Purgatory into Heaven . I on the other side conceive it onely an expression of the fervency of the prayer which he would make for him . Let us weigh whether explication be the more rationall . To undertake what I say , was in Saint Ambrose's power , being no more then to promise the assistance which was in the Churches power . The other sense which you make , requires that Saint Ambrose should expect a revelation to know when his soul went to heaven , else he must never give over praying for him ; that he should enter into the counsels of God , and understand both what punishment was due to Theodosius , and what quantity of prayer was enough to release him . Add to this the doctrin of both Fathers and Schoolmen , that there is no promise of God that a good mans prayers shall be heard for others ; and therefore , as to us , 't is wholy incertain . Wherein then are the prayers of those who think with me less fruitfull to their departed friends , then theirs , who call to God for a determinate or immediate delivery ? If the release be granted when it suits with the justice and mercy of God , as doubtless it is , then both their prayers are equall , and this onely difference is between them , as to the time , one prays with more importunity , the other with more submission ; but , as to the desire of benefiting , both with the same affection . Next you urge Saint Chrysostom , saying , the dead receive some comfort if offerings be made for them ; and conclude from that word some , as if it could not signifie heaven . But as you prettily press quiddam , so will I begg leave to press the future Participle , accessurum ; which quite spoils your pretence of present change upon our prayers ; and being indeterminately future , may signifie indifferently , the day of judgement , and that solatium quiddam ( as you put it ) let it mean what it will , is given them . Now the word some , being abstractive , sutes very well with the intention of him who would evince , that prayers did assuredly benefit the dead ; as is the method of all wary men , to use the commonest and surest terms , without ingaging into particular degrees , unless those degrees were the very question . And do you think there are not degrees too of rewards in heaven ? is there not the reward of a Prophet ? and that of a Disciple ? that which is proportion'd to the giving a cup of cold water , and all this in the essentiall part of beatitude ; every act of charity increasing it to its worth and degree ? Besides , will you deny accidentall rewards in heaven ? Then you insist upon revelations of Saint Gregory and Venerable Bede , and make an advantage of their not being contradicted , which consequence I do not understand . For how many things are there written in divers Authors , both ancient and modern , neither believed ▪ nor contradicted ? or if contradicted , both themselves and contradictions generally neglected ? you add , that both Greeks and Latines positively approved to them . True it is , Gregory the third , according to Photius ( who could not well be ignorant of it , being so learned a person , especially in Books and Authors ) was the Writer of those Dialogues ; a Syrian born , and for his piety , exalted to the Popedome ; and Zacharias , by birth a Grecian , and for his goodness promoted also to the same dignity thought them fit to be communicated to Greece , but with what success I cannot give you any account . Yet I dare say , no grave Divine now living , will undertake to justifie those Revelations , as having ever some smack that agrees not with Catholique Doctrin . Venerable Bede's Revelations likewise have certain twangs of strangeness in them , which shew that they cannot bear the touch of a Theologicall examination ; and so , in a fair word , I answer you the Revelations both of the one and the other , are generally contradicted by Divines , and you can make no argument from them ; but rather I may infer the effect of such an origin is to be suspected , and dangerous . You say the Sequence of the Mass for the dead , inculcates the horror of dooms-day , to move good people to help the souls out of Purgatory before it come : As if you conceiv'd that day would be worse to them , were they not help'd before ; which Position , I confess , I understand not : Since it is the generall Doctrin that the same doom is given in the particular judgement , and there is nothing then to be decided but Eternity . You bid me consider , that these three alone , Saint Gregory , Zacharias , and Saint Chrysostom , carry the Greek and Latin Churches on their backs ; but give me leave to say , that the Fathers and Authorities I have cited ( of which you take no notice ) are so far more numerous and strong then they , that ( to use your own phrase ) they carry both their Churches and them and all on their backs . You come at last to the Council of Chalcedon , and Ischyrions action against Dioscorus , for mispending a Ladies monys , bestowed at her death , for the good of her soul , so the text hath it , if I remember right , and not for the souls of the deceased , as you write it ; though if it were so written , it were conformable to the use of the Church , and true Doctrine , and so I must put this also , amongst your other proofs , which want a little of that pious affection to stretch them home to the purpose : For your argument hence , seems to stand thus ; almes given for the dead are to be distributed faithfully ; therefore souls are delivered before the day of Judgement . After this severe consequence of your own , you entertain'd the confidence to censure my explication of the offertory , for a sophisme ; because I think the punishment exprest there , signifies that of Hell , not Purgatory . But certainly , it is a spice of great weakness , to believe the contrary without a stronger proof then your bare word ; since the expressions are so horrid , that greater or more significant can scarce be found , as , the jaws of a Lion , or Devil , the deep dungeon ▪ that Tartarus ( or the deepest sink of Hell ) should not swallow them up . And in the Office of the dead , where no order dwels , but everlasting horror ; and other such dreadfull phrases . And the Greeks use to call it in their rituals , Gehennam , But why sedes refrigerii should speak your purgatory , I am not capable of the consequence . It may be said by Writers , that refreshment is given there , but sure none before you , ever call'd that suffering state , the seat of refreshment . Notes on the fifth Chapter . AS your Chapter is short , so shall my Notes . You say , tradition alone cannot prove faith in all Articles ; but you prove it not ; for neither the Council of Trent , nor Saint Irenaeus , though the one say Catholike Faith is contained in both , and the other , that both are necessary for the Church , say that Tradition alone is not sufficient ; Rather Saint Irenaeus saith it is ; as all those Fathers must needs be understood to do , who in case of difficulty , send us to the Apostolicall Churches . But to be short , I make you this argument : If Scripture teach somewhat that is not in Tradition , either Scripture in such passages needs an Interpreter , or no . If none , can any sensible man perswade himself , it hath not been the perpetuall doctrin of the Church , so it be in a point necessary to be known ? And if Scripture do need an Interpreter , that interpreter binds the Church , and is the immediate Revealer , and he must have the Authority of such a Proposer , to oblige the Church to his interpretation . It is therefore a sophism , to put the Scripture for a self-sufficient authority to bind the Church , in what is not known by tradition . But Scripture is necessary for condemnation of Heretiques in such points as they pretend to deduce from it ; and so the Council of Trent declares it self , when it speaks upon what ground it would proceed : What consequents follow of this doctrin , we must expect your leisure to declare , as yet I know none . Notes upon the sixth Chapter . IN the beginning of the sixth Chapter , I find little difference betwixt your doctrin and mine ; For though you explicate Aristotles Nunc otherwise then I should do , yet not being necessary to our purpose , it is not fit for me to take notice of it . Only I understand not how after you have very learnedly declared that the soul by its aeviternity hath the succession of the parts of pain all together , afterwards you put that a soul by twenty years duration in pain hath suffered so long the hard consequents of that duration ; For if the extension of time as far as concerns the intrinsecal existence of the soul was all resumed in aeviternity , and aeviternity was all together by the very initiating of it ; I cannot apprehend the running of time by it , can add any intrinsecall consequent , which was not in it by the very making . You seem to add yet a greater Paradox , telling us notwithstanding the being of aeviternity all together , yet there is a priority of nature in it : which though I can conceive in causes and effects , as being different things , yet in a pure indivisible it passes my understanding ; specially when the priority must be in succession , where , when one part is , the other is not , Neither doth Aristotle help you , in whose doctrin the decreeing of the will is a successive action , as depending on a corporall motion in the body . But this being the subtilty of a Scotist , I pray do not perswade your self , that in our doctrin ( which makes the duration of the acts of the soul , the very duration of the soul ) a change of act can be connaturally admitted . You insinuate something of a Metaphysicall charity , and that our doctrin is suspected to account voluntarily assumed penance to be superfluous , if not superstitious . Sir , I desire you by the freedom you see in my writing , to speak meaning loud , not to mince any sinister conceits fram'd of my Tenets . Truth loves light ; and in this particular point , I will openly declare you my sentiment : All austerities or extern actions which either conduce to the breeding of charity in our selves and neighbours , or to the conserving and increasing it in those that have it , and to the extending of it by diffusion into divers subjects ; all this , though there be no obligation for the actions in common ( which is meant by their being voluntary ) I esteem holy and sanctified . But if any one should think God takes pleasure that we should weaken or afflict our bodies , without intending profit to our souls , but meerly because it pleases God , by and for it self , I am of opinion that he makes God a tyrant , and that his action is both superfluous and superstitious . After this point , I find no disagreement between us in any thing that concerns our question ; some words , at the very ●nd , of the souls being exercised in a passive compliance , seem improper in our naturall and vulgar apprehensions ; but not false , and therefore not to be excepted against . Rather I congratulate among many other learned passages in this Chapter , your truly Catholike explication of the Churches Tenet , that while they are in Purgatory , their sins remain , and that their sins once perfectly taken away , they are straight in Heaven ; which is in my mind , the true sense of the Bull and Council . Though I cannot approve what you attribute to Scotus , that in Hell , veniall sins after certain proportion of punishment , cease to be , which I think a misgrounded and exotick conceit . Notes on the seventh Chapter . IN your seventh Chapter , you give Aristotles Reason for the unchangeableness of an abstracted soul , a very true and good one ; but so dangerous , if not perfectly understood , that it hath precipitated divers Peripateticks into the suspicion ( if not the reality ) of being Atheists , because a substance without an action , is accounted among Philosophers frustraneous , and superfluous and incongruous to nature ; to avoid which inconvenience . I must note that this is one difference betwixt bodily & spirituall substances , that bodies are essentially instrumentall , and therefore , where they are the directly and primarily intended parts of nature , they are frustraneous and idle , if they have not motion ; but spirituall substances ▪ especially separated souls , are certain beings , which are the end of bodies , and of all changes : which end succeeds to changes as standing still and quiet doth to locall motion , as being at home to the journey by which we come thither , as health to curing , and manhood to growth ▪ therefore souls are of themselves uncapable of motion , as being now grown above materiality , which is the possibility to change and motion : and so by the negation of materiality in Peripatetick Philosophy is demonstrated the unchangeableness of souls . And who ever supposes a change in spirits , must suppose them also to have a potentiality to somewhat , which is to be attained by motion , as indeed those Divines do , who put change in them . This is Aristotles way throughout his Philosophy , which those Peripateticks understood not , who drew the mortality of the soul out of the deficiency of fancy in her . I am glad in the mean while , to meet an Adversary so learned , as to penetrate the truth of Aristotles and S. Thomas his Tenet , and so ingenuous as to attest those great Lights are on my side ; by which it appears I am not left singular in my opinion ; A favour the Vindicator would not aford me , but made it injurious in me to pretend or assert I built on Saint Thomas his Principles . It is now time to retire from this digression to the imputation you lay upon the Translator , out of the Council of Trent , where it forbids difficult points to be preached to the vulgar ; which you extend to the putting them into vulgar Languages , not without some wrong to all such great wits , who are as capable of high speculations , as the Greeks and Romans were , and yet know no other Tongues then their mothers ; and what Languages , I pray you , did those Greeks and Romans themselves use in their sublimest discourses , but their mother Language ? In fine , the practice of other Nations testifies , that the Councils prohibition reacheth not so far , if you think it did , I wonder you prest it not home ; look in his Preface , and you shall see this perform'd by him , both to his and my justification ; of which yet you vouchsafe not to take the least notice . But I would heartily intreat you to consider likewise those branches of the Decree which concerns your party , and is a great deal more morall and important to vertue . Incerta etiam vel quae specie falsi laborant evulgari ac tractari non permittant . Uncertain devotions ought not to be divulged , how much less violently pressed ? Were there but one clear sentence of a Father for the opinion of souls being freed before Judgement ; Were there any ground of it but unproveable revelations before the School ? Did there any ancient School man censure the contrary , did it not pass in the Council of Florence for an indifferent opinion , and the contrary not to be exacted ; Did not even at this day the gravest School men temper themselves from censure , whatsoever their private opinion is , I might think this command might less concern you . But if none of this I have said can be confuted , then lay your hand upon your heart , and think what is to be done . Remember in what language the scandalous delusive promises annext to certain prayers are printed , and improvidently thrust , as your Epistle calls it , into Ladies hands ; look but a little about you , and you may perhaps , find motives enough to proceed very temperately in applying the Council of Trent against that worthy Person that translated the Book , whose conclusion you dislike , but confute not the Premises . Your next opposition is about the day of Judgment , which you say is not to be prayed for , and your grounds are the dreadfulness of it , and a place out of Saint Hilary . And as for the dreadfulness , I pray consider the words you cite : Cum vix justus sit securus , which if you please to mark , say the just shall be secure , that is , out of all fear . Consider also the triumph the book of Wisdom describes , Then that the just stand up in great assurance , &c. And you your self know it is the sense of the whole Church , that even in Purgatory they are all secure of their salvation . As for Saint Hierom , he was yet in the state of uncertainty , and therefore no wonder if he had a deep apprehension of it , being perpetually in thought of his sins . But this was not the way which the spirit of God led Saint Martin , Saint Ambrose , and a late Saint , who professed , he rather desired to live in uncertainty of his salvation so to gain souls , then to die immediately with security of going to heaven ; nor the mind of Saint Paul , who desired to be dissolved , and accounted death a gain ; so you see , one Saints apprehensions are not to be the rule of the Church . We have our Saviours warrant & exhortation even to them who shall see the disorder of the heavens in way to judgment , to lift up their heads with joy , that their redemption is neer . And Saint Paul calls the Saints , those who love Christs coming . And our only Master teaches us to say , Thy Kingdom come . Nevertheless , I admit that the frightfulness of that great scene of the Universall conflagration , may deterr spirits , weak and not confident of their strength , from desiring to be alive themselves at that day , but not from desiring to come when God hath prepared elect Saints fit to encounter those terrors , and to pray that such men may quickly be raised , which is more regardfull in their way , who think that even in aeviternity the addition of time is of eminent consequence . Briefly , in the day of Judgment , there are two things considerable ; One , the terrors and dangers ; in relation to which part , none can conceive we ought to pray for it : the other , the great rewards and benefits to be then distributed to such as are found worthy ; and in that respect nothing can possibly be more desireable to a Christian heart erected with hope , and enflamed with love of such infinit felicity ▪ Your ensuing part brings in the difficulty of the fruit of prayer for the dead , of which I may truly pronounce , it is both the easiest and hardest part of all this question : easiest to understand , hardest to perswade . And I hold my self bound to thank you , that you handle it like a grave and solid Divine , and not with whimsies ( like my Vindicative Answerer ) unworthy to be regarded , and able to turn a mans stomack that is bound to answer them ; And yet fame threatens the world , with a second Tome of Christian doctrin , turned into jests by our Divine Tarleton . Now to come to the point of the profit of prayer for the dead ; wherein there are three considerations to be managed ; first , what is the fruit of this prayer ; secondly , what is obtained by it : and lastly , what comes to the speciall share of him who is prayed for . As to the first , remember that prayer is the substance of Christian life , recommended to us to be constant and perpetuall in all our actions ; and let me add what you will not deny , in all our passions and defects : If we be so imperfect as to desire what is not fit for us , yet it pleases God , that even that , as long as it stands with ignorance that 't is against his will , be demanded at his hands . For still there is a conversion of the soul to him , and many times so much the greater , by how much the passion in us to the thing we desire is the greater . Turn your eyes on a Gentlewoman that hath lost her husband , or dear child : see the passion she is in , the sorrow she suffers , so far as she conceives , her beloved loss to be in misery . Remember the words of Saint Paul , Sicut qui spem non habent , that is , inconsolably ; put this Lady with all her passion into a conceit that her loss is recoverable , that by her prayers to God , she shall eternally enjoy the missed comfort in a plenitude of bliss and happiness . With what earnestness of affection , with what a flood of tears , with what impetuousness of heart doth she embrace God and his goodness , and the hopes of heaven for her self and hers : And will you after this tell me there is no fruit of prayer for the dead , and this dead in particular ; since it hath so deep a stroke upon the living friends ? But your eye lay only upon the fruit of impetration . I pray therefore ( not to repeat again how punctually all our expectation of successive relief for those souls by our prayers is verifyed in their simultaneous enjoyment of it ; ) tell me , is it to be understood , that a cause can make a thing be sooner , and not make it be ? It is plain then if impetration be a causing or making the eternall reward come sooner , it is the causing of the eternall reward it self to come . I can put this more home to You , who make no doubt but God so orders Beatitude to be the End of our works ▪ that withall he orders our works to be the means of our Beatitude : so that it is perfectly true , if the works precede not , Beatitude shall not follow , notwithstanding the effectuall will by which God hath ordained it . For you understand that in Gods resolutions , there are no ifs and ands , as in ours ; but that with one intuitive and strong act , he orders the means for the end , and the end by the means ; and that all priority and posteriority is purely in the effects , none in his acts : And that Gods free disposition of creatures consists not , in that he can now determin what he list ; but in that he hath determined what he listed ; or rather , that he is essentially the very determination of what he lists . But I exceed the bounds of what you think fit for a discourse to be vulgarly communicated , and therefore I return to my Theme , and conclude , if impetration of the day of Judgment be such a cause of it , and of all that passes in it , true Divinity must confess , if this impetration be not , the day of Judgment shall not be , nor any effect in it ; how can any Divine who understands the exactness of Gods working , deny , but , that the prayers for the dead by which its coming is procured , procure the very happiness it self of the party for whom he prayes , and brings him to the crown to which his merits call him , as St. Ambrose speaks ; so that you see the difficulty of this point consists in this , that those who are not Divines , do not understand the connexion of Gods works , and how it is true , that if any one circumstance ordain'd by God to bring about such an effect should fail , the effect it self would have no success . By which the third consideration is made manifest , that the party for whom the prayer is made obtains by vertue of such prayer , not only his own glory and every accidental part of bliss allotted to him , but besides , obliges all the Saints of God , by being the occasion that by the prayer made for him , all their bliss respectively comes to atchievment ▪ how hard so ever it be to stamp a full conceit of this into the heads of the common sort . Your second Argument presses that the coming of the day of Judgment concerns the living as well , or more , then the dead ; I will not question whether it doth or no , but I ask , what doth that prejudice the prayer , if it helps more then the maker of it thinks on ? unless you imagin the good people pray like the little boy , whose prayer was , that God would bless his father and mother , and brothers and sisters , and no body else . I have not learn'd any such restriction of charity , nor did he teach it , who bids us in his own Prayer call him Pater noster , not Pater mi ; And told us he knew well ( that is better then we ) what we wanted , and that our desires should be after the Kingdom of God , and all other things would be added to us ; as , to Salomons Petition of Wisdom , besides the grant of it , were added those felicities he did not pray for . And me thinks the reason is cleer ; for if our charity be the adequate cause of impetrating what we beg rationally of God , and God is not ignorant of what is fit for us , certainly , in respect of our charity , he will do it , so we be carefull to increase that ▪ whether we ask it him or no . Look the Pater noster thorow , and see if you find any other object of prayer then the good of the world in common , and the necessaries to our own perfection . Other prayers are fram'd in condescension to our weakness , who do not cleanse our souls from particular desires , and are good and commendable to the proportion of divers abilities . But if all could attain the perfection of desiring nothing but what charity commands , it would be better both for the living and the dead , even in the way of impetration , though particulars were never thought on . Nevertheless , since the world is the world , this Article of praying for the dead , is as necessary as our imperfection ( which is not like to leave us ) must needs make it , both in common and in particular , as we see it used . The rest of your Chapter is so speculative , that I could willingly have omitted it , but because you recommend it to be weighed , I cannot neglect it . I pray then take notice , that in Saint Thomas his way , the composition of spirits is not of materiality and spirituality , but of essence and existence , a composition whose separability or conjunction belongs purely to the activity of God , and is not a potentia ▪ but a non repugnantia , and so can have no cause under God , whose essence is in the order of existence , or rather the order it self , no other substance reaching to that order . Out of which is inferr'd , that as to create and annihilate , that is ▪ to change existence per se , belongs only to God ; so likewise doth any change in a pure spirit which cannot have its source in a conjoyned body . Those who put a kind of materiality which they do not explicate , whether they speak consequently or no , I cannot judge , but I know Tully makes sport with the Epicureans for giving their gods , quasi carnem , and quasi sanguinem , without being able to explicate them further . Besides , that a demonstration could be grounded upon propositions whose sense was not comprehended and explained , I never read in Aristotle . Saint Bonaventure ( if his ordinary citers do him no wrong ) makes duration to be truly divisible in infinitum , which , that it should agree to any thing , but either quantity , or by quantity , Peripateticks or any other solid Logician , think to imply as much as being divisible , without divisibility . To his Reason and the two following inconveniences , St. Thomas's Scholars use the distinction of infinit in its particular kind ; and infinit simply , or in all kinds ; and say this later onely belongs to God Almighty ; and that if there were an infinit quantity , it would not therefore be God , nor that if an Angel know all specieses of numbers or figures , therefore he knows all things . Nay , that because the intellect is but a passive faculty of it self is there any infinit vigor required to knowledge , though infinit , so it be purely infused , as likewise that the vigor of infinit duration is in the Conserver , not in the thing conserved ; so that I doubt much how valuable these arguments can be made , though you seem confident of them , even more then of the Demonstration of Euclid and Archimedes , whom you think apt to swallow suppositions without proof , which is mistaken , unless you speak of some self-known Axioms , which I think you also will admit . By the way I would intreat you to quote me some place of Scripture in which any Angel is recorded to have had a new internall act , for I know no such ; though externall actions they have manifold ; and so I end this Chapter , noting , that whereas you cite my Peripateticall Institutions for my opinion of Purgatory , that their testimony is not sufficient to declare my opinion in Divinity matters ; the necessity of good method forcing me to abstain from Theologicall resolution in a Philosophical Treatise . I could rather have wisht you had taken more notice of the little book I wrote expresly concerning this very question ; where the whole business is largely treated , the Objections rais'd , and Answers offer'd ; many authorities produc'd , and many Reasons ; to none of which , can I any way conceive , you have much applied your thoughts ; and so if they perhaps deserve no answer , I am sure they have none . Notes on the eighth and ninth Chapters . IN your eighth Chapter you trouble your self , whether it be possible for the souls in purgatory to see the humanity of Christ , which I am so far from disputing with you , that I willingly acknowledge it ; and withall , that it raises a great heighth of charity in him , so that their state in Purgatory is far beyond the state of this life for charity , but yet that it takes not away the dregs of sin left in them at their death . Not that I think Saint Paul speaks of any such matter in the place you cite , but the meaning of those words ▪ In corpore an extra corpus nescio , is , that he knew not whether his body was truly carry'd locally into the third heaven , or only that he had a sight of it , as Saint Stephen had of Christ in the place where he stood , and so the sense may be , whether the rapture was in his body , or only in his mind . For else we must conceive him dead in the mean while , which I know not that any affirm ; and otherwise these be two species of the three which Divines make of Visions . To enquire then why the sins are not taken away in Purgatory ; though I could answer you , that it is because they are in termino ; and you Divines tell us they cannot merit nor demerit ; Yet both I and you may ask how this is proved , and whither we go consequently . I could answer again , that it is for want of fancy , or of an intellectus agens . But you would reply , God supernaturally supplies that , and I should think God doth not nor cannot prudently change his setled order of causes meerly by favour , and because he will , without the profit of the world . Therefore I must briefly say , it is the result of nature , and that the coexistence of compossible desires impeaches not the duration of these weak affections , since God acts not but by infusion of new existence , as in the resurrection . He that will assert miracles without proof , plays not the Divine , but puts all in confusion . For this Interrogation , Cannot God do it ? carries such an awfull aspect , that it seems to lay the imputation of Atheism on him who dares so much as doubt it ; yet you , and all good Divines know , it signifies no more , then whether the effect implies contradiction ; which may be disputed without horror , nay , peradventure not so much ; for if God cannot do in particular , but what is best , he that can shew a thing to be not best ( how possible so ever it be ) exempts it from the force of that Interrogation . And although I could largely discourse of this later part , even by your own occasion , who grant the course of nature to be for me , yet to make this speculative part as short as I can , I will only insist upon contradiction , how ever I fear , few more then your self will be capable of the discourse . I pray therefore reflect that when Philosophers agree , Identity of Time is necessary to contradiction , it is not out of the nature of Time it self , which being an extrinsecall accident , hath not power to make any thing compossible or incompossible in the subject where they imply contradiction ; but it must be the nature of the subject it self , which being susceptive of as great mutability as time hath mutation , is in potentia another thing to the proportion of the changes of time ; as , because a man who walks can stop , and the flame of a candle go out in an instant ; therefore the consistency of a material subject , as to our minds consideration , is but moment-strong ; and we can affirm nothing of it in force of contradiction more durable then the unchangeableness or identity of time , which is purely a thought or an abstraction : Out of this it follows , that if we put in spirituall substances , a more then momentanean constancy , we must also put the force of contradiction in them proportionable to that constancy or identity of it self to it self . Now your self seeming to admit this constancy under the name of aeviternity in spirits , for a future eternity ; it seems to me you should admit nothing in spirits that is not compossible together in the subject , and by evident consequence that not to have an act , and to have one in the same aeviternity , is as impossible as not to have , and to have in the same instant of time . You will peradventure tell me , this position ruins some common opinions in Divinity , and my brittle Vindicator would tell me it moulder'd away his faith : Sir , if you be of the opinion that Theology is arriv'd to its non plus ultra , I am not . I think many now common and probable opinions , will in after ages be demonstrated against , and prove erroneous : and therefore the pure authority of Divines , who build upon pure reason , hath no farther force with me then their reason . And I think I have learned this lesson out of Saint Augustin , as I am sure your self also have , how ever in practice apparences may seduce you from the exercise of it ; as if you believe it consonant to Scriptures , Fathers , Councils , &c. without a legitimate examination of them : which when you go about , you find them to be easily eluded by the glosses of blasted Authors , many of which kind of Authors nevertheless Saint Hierom in his Comments upon the Scriptures was used to cite , that men of understanding might see in the variety of divers conceits what truths might be picked out , even of blasted Authors , as Aristotle out of the verities mingled among false opinions drew his own demonstrations . The rest of these Chapters is but an explication indifferent to both sides , in which as you admit in Purgatory a disposition to charity , so me thinks you should to the change of affections by it : And whereas you say that the soul is extra viam , the common Tenet of Divines should admonish you that she is not in state to have new revelations and changes which are the propriety of Via . Notes on the tenth Chapter . WHich is , for its Positions , entirely true and holy ; but you seem to suppose as true , some misinformations , or misapprehensions concerning your Adversary , as that he questions generall traditions , and calls them novelties ; which how you can do who know Saint Austin testifies in his time , as yet the question was not agitated and that each part might prove either true or false , and that the Authour of the celebrated Dialogues expresly teaches they were unknown till his dayes , and from thence till Saint Odilo's time very little esteemed or noysed ; How such an opinion can chuse but be a Novelty in respect of the Church of God , I cannot understand , or that six hundred years ago with a known beginning , can enroll it into the practices or doctrins delivered by the Apostles , passes my reach . As for the universall sense of the Church , I hope the Council of Florence's act will demonstrate the contrary , as you may see in my answer to the Vindicator ; whither I beg leave to remit you . The Text you cite out of Saint Austin is excellently true , Quae universa tenet Ecclesia ab Apostolis praecepta , bene creduntur , quanquam scripta non reperiantur ; but with these cautions ▪ That the Church ( that is , the community of Believers , as such , not as a multitude of men ) hold them as of faith , not opine them only to be current truths ; else every common perswasion grounded on any probable Reason or Authority , would become an unchangeable Article of Christian Religion ; and in this , I think , I have your consent , if I mistake not the the 32. Chapter of your Systema , which I formerly cited , and desire my Reader to peruse the whole Chapter , being excellently pertinent to this purpose : As also Verons general Rule of Catholike faith , which I hear is newly translated into English . There you shall see how warily that experienced Controvertist proceeds in separating faith from opinions : No doctrin , says he , begun since the Apostles , though confirm'd by miracles , and those miracles reported by Saints , or approved by generall Councils , or attested in the Bulls of canonization can ever be an Article of faith ; Nor is the practice , says the same Auhor , even of the universall Church a ground firm enough to build a point of Catholike faith upon ; because the object of faith is truth , and the Church often guides her practices by probable opinions , which upon occasion she may change . And for Decrees of Councils , the same Doctor maintains , and cites Bellarmin for his opinion ; that unless the Council proceed conciliarly , that is , by due examination , &c. and define properly , not barely affirm a thing by simple assertion , and occasionally , as it were , en passant : it does not oblige our belief ; and which is highest of all , though the Council decree expresly and professedly a Doctrin debated , yet unless it be defined as a truth to be believed with Catholike faith , they are not properly heretiques that hold the contrary . What you deliver that one mans satispassion may by way of impetration satisfie for another , and profit him , is very acceptable ▪ and none but they who mistake the words , can dislike the sense ; for we see humiliations accompany solemn prayers , both in the Law of Moses , and Grace ; and nature it self teaches us , it is a convenient habit for him that intreats mercy . Notes on the eleventh Chapter . WHere I see very little for me particularly to except against , but that you term our Tenet , an Innovation , which name better becomes your own : But this is an Indulgence to be granted to the conceit every one has of his own arguments ; For the opinion , that the sensitive or corporeall part of man is capable of venial sin in it self , and so of goodness ; I neither have nor will have any thing to do with it ; You say 't is taught by the most speculative Divines , as Scotus's Scool , and Cajetan , &c. I dare not meddle with such great men . As for your Opiniators you speak of , I cannot point you to a fairer example then the Vindicators Creed , which he hath declared to be his faith , in his Discourse against me . To the touch you give about probable opinions , the question is too great to engage in on so slight an occasion . The place you quote out of Saint Austin , seems not to concern the question , being only about the meaning of a Text of Scripture ; however the saying is a very good saying . Concerning some seeming excrescencies , as you call them , in practical Devotion , you speak like a grave man : you dislike them indeed , but in such soft and gentle words , that none but a very tender ear will feel the stroke ; they have no strict acquaintance with Church orders , they are onely a sort of Bigotterie ; which is a dark word , and many of the persons most concern'd , will least understand it . Much after this fashion did old Eli chide his sons , who had got an ill-favour'd trick to fetch up with a new invented fork , part of the sacrifice out of the Caldron ▪ and cheat the people of the fat of their offerings : What says the old father to his sons for this ? Quare facitis res hujusmodi , &c. Nolite filii mei , non enim est bona fama quam ego audio , ut transgredi faciatis populum Domini . And almost thus far you seem angry too , but is this enough ? Have you sufficiently contributed to the secure disparaging such exorbitances , like a free and zealous Divine ? should you not have branded 'em particularly and smartly , as being not only ( sure even in your own judgment ) not good , but abominable & detestable ? let any indifferent person seriously consider the intolerable flattering promises , unwarrantably and scandalously applyd to certain praiers , and other actions ( good enough of themselves , but incredibly abused by such false and covetous Merchants ) and he will find you might have seasonably applyd a little sharper correction , then what imports they are only in strict account not justifiable . This , I confess , is not our direct Controversy , yet it is more censurable , only in degree , then an eager inviting of people to bestow alms , with promise of a speedy delivery out of Purgatory , especially , if they name the day , as I think some priviledg'd Altars venture to do . Notes on the twelfth Chapter . IN which , you justly say , it is a most uncertain thing to determin of souls in Purgatory , how long they stay there , and that indeed , there is neither reason nor revelation to conduct us in that speculation ; which is very true , and I shall seek to confirm it by the testimony of the Church of Rome , or at least , of the Pope , who takes the granting of Indulgences to be his personall priviledge ; If we believe the Author of the Roman History of Trent , who seems to speak it out of good warrant . I give you the words of an Author , writing and printing in Rome , not full twenty years since , and therefore who credibly was an eye-witness of what he wrote . Audiatur ( saith he ) verborum formula qua utuntur Romani Pontifices in suis de liberandis Animabus concessionibus , and annexeth for the form these words : Nos divina misericordia confisi concedimus , ut quotiescumque sacerdos in tali loco Missam celebraverit pro liberatione unius animae in Purgatorio existentis quae per charitatem Deo unita ab hac luce decessit , & piorum suffragiis juvari meruit , ipsa anima , quantum Divinae bonitati placuerit , opportunis de thesauris Ecclesiae subsidiis adjuta , peccatorum remissionem consequatur , & de poenis Purgatoriis facilius valeat ad coelestem patriam pervenire . Where you see , that notwithstanding a soul enjoys the priviledge granted to such Altars ; she may stay in Purgatory till doomsday . And that none of our opinion have reason to abstain from the use of priledg'd Altars , and the like Indulgences for the dead , or do well , if they speak against them ; but ought to cry out against the abuse of those who perswade innocent souls of strange vertues which were never granted them , so delude them with hopes for which they have no ground . Nevertheless , I desire you to reflect , that if this be the profession of the Roman Church , concerning the souls which seem to have an eminent favour & degree in Christs merits and the prayers of the universall Church , that it can be no greater in respect of those souls which have only the private intercession of friends ; whence we may gather , that such mediations make them not come sooner then other souls , but easilier to the Kingdom of heaven . I wonder also that you being neer a Jubilate Divine , should make difficulty to censure an opinion ; what is there more of difficulty in censuring then in approving , nay then in determining a case to be Usury or Simony ? Are there not divers kinds of censuring ? Some juridical , and they suppose superiority : Some unappealable , and they suppose supremacy : Some only rationall , and they need no more then Equality ; and with reference to this last branch , you and I may freely censure or approve of one anothers sayings , as we see cause ; In this very Chapter , do not you charge my opinion with Novelty , and consequently with falshood ? which surely is a kinde of censure : and as for the consequence it self , I shall easily admit it in Faith , but not in Opinions ; which I conconceive may possibly be new , and true too . I have no more to note concerning your Book , unless I should mark that you seem to make Participem esse fidei Romanae , all one with submitting to the decisions of Rome ; but that concerns not our present question ; yet I desire you would be more rigorous in your interpretations , that so the credit of your citations may be the greater . Only three things come into my mind , which I forgot to note in their proper places ; one should have been about the middle of your fourth Chapter , where you would escape the Argument drawn from the frequent mention of the Day of Judgment in the Roman Liturgy ; by saying , 't was partly , that the dead might receive comfort before the last terrible day ; neither can the words have any other sense . Pray read over the sequentia again . Can these words , Ne me perdas illa die , inter oves locum praesta , &c. Confutatis maledictis , flammis acribus addictis , voca me cum benedictis ; &c. have no other sense but delivery before the day of Judgement ? Joyn to these the prayers of the Breviary ; Cum veneris in novissimo die : dum veneris indicare seculum per ignem , libera me Domine de morte eterna in die illa tremenda , &c. And indeed , all over the offices for the dead . Can none of these words have any other sense , then release before the day of Judgement ? Is it possible the Churches prayers should be thus cross interpreted , that where we expresly pray for delivery in the day of Judgment , you should think we must necessarily mean before the day of Judgment ? Another note which I omitted concerns your first Chapter , where you treated of Revelations . For farther answer to which , I would offer you a notable example of no less a Person then Gregory the ninth , who considering the ill success of the designs he had undertaken at the instance of Peter of Arragon , and upon the assurances of St. Bridget , and St. Katherin of Siena ( who spake with great confidence of knowing the mind of God ) being now in his last sickness , took the B. Sacrament in his hands , and with most solemn and fervent intreaties , conjur'd his successors not to govern themselves by the Visions of such persons as give no reason for their counsels . Compare now the probabilities of your Revelations with these that deceiv'd this good Pope . Reflect first on the persons engag'd ; a famous Ermit , and two canoniz'd Saints pretend to have it immediately from God , on the one side : on the other , ( that is , on yours ) some well meaning people perhaps , and devout Pilgrims ( the graver Persons that write of such curiosities being generally , if not altogether , bare relaters of what they hear from others ) tell strange tales of Visions and Apparitions sometimes to themselves , sometimes to their neighbours , of which not one in a hundred but has something of ridiculous or superstitious : Remember the poor soul that was put to scrub and wash in the Baths at Rome , mentioned in those you will call Saint Gregory's Dialogues . Read well Saint Bedes Revelations ( I mean those he as an Historian recounts to have happen'd to others , as they said ) and you will find besides heaven , hell ▪ and a penal place where imperfect Christians are punisht ( that is Purgatory ) that Revelation tells us of a fourth , where was no punishment at all , but in it agmina laetantia , foelices Incolae , &c. Now , let us ask in the name of Faith and Divinity what place is this ? The Revealer puts it utterly void of pain , ( and so neither Hell nor Purgatory ) and full of joy ; nay so full , that he could not imagin greater , and so took it for Heaven ; but the Angel which guarded him checkt him in that thought , and shew'd him Heaven afterwards . What Divine can acquaint us with so much as the name of this place , or explicate to us why in Justice the very little imperfect Christians whom he places in this gay place , should not feel some pain proportion'd to their fault , as wel as the venially more imperfect souls had to theirs ; and these so horrid too , that he who had the Vision , took the place for Hell . Again , he affirms absolutely of those very little imperfect souls that they all go to Heaven in the day of Judgment , and the self same of those seen in Purgatory , which makes the words following concerning some coming sooner subjoyn'd to this later , seem an addition , no such words being annex'd to the other state ; whereas me thinks according to the doctrin even of my opposers , those who needed little or no purging , should come to heaven sooner . In a word , this fourth place either contain'd souls perfect in charity , and then 't is the heresy of John 22. to hold it ; or imperfect , that is , to be purg'd , and yet in no penal place , that is , not in Purgatory , which is equally opposit to Catholicism . How strange a thing is it then that men should build us Articles of Faith upon Revelations , which are at least subcontrary to Faith . Besides , which is remarkable , Saint Gregory and Saint Bede , are not pretended revealers , or ascertaining the Visions on their own experience , but upon the testimony of others they could never be assur'd of ; whereas those other engag'd the testimonys of the Saints themselves , and yet miscarry'd most utterly . After these two Revelations of the Dialogues and Bede , there is none ( for any thing I know ) more authentique for this point , then that which you recount in your first Chapter , usher in so solemnly , and rely on so assuredly ; how that once upon a time , a certain dead mans skul told a certain holy man , that every time he pray'd for the dead , we feel , said the deaths-head , some comfort . Now , as ill luck would have it , this was the skul of a meer Heathen ; and so , if heathens use to go to Hell and not to Purgatory , it might sound indeed in behalf of the damned , but not the least concern those in Purgatory , for whose relief only the Church prays . Next , consider the things they meddle with ; the one side fairly foretold what in time we could discover the truth of , and so was concern'd to be wary ; and the matter it self so far from incredible , that it was not improbable : Your side tell stories far more craftily , such as can never be disproved , such as may defy all the world to discover any falshood in them ; but hold a little , all this high confidence , I doubt , is not granted on their assuredness of truth , but impossibilty of triall : for who can detect the fraud of such subtil Merchants , who pay us in coyn that no touchstone can examin ? who can charge them , as those mistaken ones in Gregory the ninth's case were by dear experience of the whole Christian world in the miscarriage of the Holy War lamentably confuted ? Many other instances there are , which all conspire to the confirmation of the holy Popes wise advice ; let them give Reason for their promises . The third note , which I think , I also omitted , relates to your cencession that by the order of Nature souls in the state of separation are absolutely immutable , and cannot change their posture from Purgatory to Heaven , but supernaturally they may : If you mean by supernaturality , the extraordinary power of God , I agree with you ; and so our controversy will be at an end : but if you mean any constant ordinary way appointed by God to effect that change before the day of Judgment ; I conceive it very reasonable some cleer evidence be produced , such as may warrant an Opinion , that by your own Tenet so directly crosses the course of nature : when I see that , you shall immediately find me most ready to submit : till then , I hope neither you , nor any of my fiercest opposers will have the least just cause to condemn me . If after this you demand , How shall we distinguish what the Church or Councils teach to be believed as of Faith from other doctrins promiscuously delivered ? First , I do not remember this Objection anywhere insisted on by either of my late Opponents ; and I am very slow to stir farther then I am mov'd ; and indeed , think it inconvenient to start new game , before we have hunted down the old . Secondly , Are not you oblig'd as well as I , to provide an answer for such a Question ? I am confident that the strictest of you do not hold all that is taught in the Church , or defin'd by Councils , even in doctrin and manners , are Apostolicall Revelations ; if you agree with me so far , why do you think me bound to sever the points of rigorous Catholique Faith from Tenets of an inferiour degree , rather then your selves ? where we are all indifferently concern'd , why do you exact the performance from me alone , as if it were not your duty as well as mine ? not that I conceive it impossible to be done to full satisfaction , but that I am no more engaged to do it then you ; though perhaps upon occasion of a second Essay , I may offer my endeavours towards the cleering that point ; especially should my Vindicator proceed close and pertinently like a serious man , and an ingenious Schollar ; for so I should have more time to attend on the weightier matters . And most of all , if he would enlarge himself a little upon the same Question in his next Vindication , for I shall be glad to be directed and assisted by any one . But if any be so unexperienc'd as to imagin all that is deliver'd or decreed is absolutely of Faith , let him satisfie the instances commonly urg'd by Divines of the Assumption of our Blessed Lady , of the souls being the Form of our body , and many other such truths universally assented to , but not admitted into the Catalogue of Articles . In fine , if this last be your opinion , you will find very few wise men of your mind ; if the former , you are equally concern'd with me to separate Catholike from Theologicall Faith , or any other Proposition of inferiour qualification . The Conclusion . THus have you my Opinion on your Result , as full and particular as can be expected from a weak understanding subject to negligence and oversight ; yet to my power , sincere and captive to the love of truth . I hope you cannot be offended at my oppositions , for I have that esteem of you , that you are a lover of truth , and not sway'd by passion or interest , but only prejudiced by the force of custom , and the reverence of School-opinions . Censures , though I think they belong to the duty of a Divine , fit to shew his works to the Sun , yet in this piece I have used none . And though the unwary compliance of this age with Error makes me esteem'd censorious , yet my heart told me I was oblig'd to do so when ever I engag'd my Pen into it , and that I spared far more Opinions justly blameable , then I censured ; because I deemed them not so pernicious as to force me to it . The style I have not much regarded , holding that both the matter and my age warn me not to be sollicitous of it , but rather to speak , quinque verba in meo sensu , quam decem millia verborum in lingua . In a word , if I gain your Opinion of my sincerity , let the Controversy it self speak for the truth , and the reasons which are on both sides . I must acknowledge my self ever obliged to you , that you have shewn our Catholiques how to demean themselves with moderation towards one another in litigious disputes , and with these thanks make way to your credulity , that I am Your cordiall Friend and Servant , THOMAS WHITE ▪ Postscript . BEing inform'd that some few scrupulous , and I fear , unsatisfiable persons object against my Religion and Reason , that it takes no notice of those words [ even before the Resumption of their bodies , &c. ] on which they chiefly ground ; I could not , I confess , at first , but wonder at their prejudice , which had so imprinted those words in their fancyes in Capitall , that they could not see or know them in a lesser Character . For I not onely took notice of them in my 34 and 35 pages , and put them down at large , as in the Bull cited by themselves , but addrest my self purposely there to show them as impossible to favour their Cause , as 't is that the Subject of a Proposition should be the Predicate ; which every smatterer knows to be in Logick the highest absurdity imaginable . Besides , in divers other places of my Book where any thing was attempted or urg'd from those words , I offer'd my satisfaction to their difficulties : with what success the Books must shew . In the mean time , I crave the favour ( upon occasion of their miscarriage in this ) that none would lend too easie credit to objections whispered in corners , which are afraid to appear and justifie themselves in writing under their hands . If any such be offer'd , I shall both take it as a favour , and acknowledge it my duty to satisfie them . If not , 't is so like the way of clamour and detraction , that all persons meanly prudent , will , I hope , neglect them ; and so shall I. INDEX . AEviternal things not changable by Time . p. 37.38 S. Ambrose's Testimony not prejudiciall , p. 29.30 The opinion of Ante judiciary Delivery by occasioning the multitude of unworthy Priests , harmfull to the Church , p. 5.6 . impairing solid Devotion , p. 6.7 . injuring civill Duties , if follow'd , p. 7. Fraudulently practis'd by many , ibid. The Effects of it , is true , uncertain . p. 9.10 . The Church not chargeable with these Abuses , p. 10. Censures allowable among Divines , p. 67. S. Chrysostom's Testimony not prejudiciall , p 31 , 32. Charity to be used in managing Opinions , and why , p. 12 , 13. Composition how found in Spirits . p. 51 , 52. Delivery in the day of Judgment , not singular in being universally held , yet but an Opinion , p. 12.16 . 18.19.26.61 . not prejudic'd by Priviledg'd Altars , and Indulgences rightly understood , and sincerely practis'd , p. 65 , 66. Delivery from Hell pray'd for in the offertory , p. 34 , 35. Devotions not warrantable , glanc't at , p. 63 , 64 , 65. Identity of Time , why necessary to Contradiction , p. 57. Iudgment-day desirable , p. 43 , 44 , 45. Language concerning Spirits , how verifiable , p ▪ 21 , 22 , 23 , &c. Penance , how held by the Authour , p. 38 , 39. Prayer , when perfectest , p. 50 , 51. Prayer for the dead manifoldly beneficiall , p. 45. to p. 50. of equall efficacy in the deniers as the holders of Ante judiciary Delivery p , 30 , 31. Priority of Nature not found in a pure Indivisible p. 38. Relief in Purgatory in the Authors Doctrin , from p. 20 to p. 28. Reuelations even of great Saints , how errable , p. 69. Those of Gregory and Bede generally contradicted , p. 32 , 33.72 . This later unconsonant to Faith , p. 70.71 . That of the dead Skull examin'd , p. 14 , 15 , 16.72 . Sins remoining in Purgatory , granted , p. 39. Seuls separate why unchangeable in true Peripatetick Doctrin , p. 40 , 41. This Incapacity of change , the Result of their nature , p 55 , 56. In what sence supernaturally deliverable before Iudgment , p. 73 , 74. Tradition alone sufficient for Faith , p. 35 , 36. Translating the Middle State not criminally scandalous p. 4 , 5. but judiciously pious , p. 10. occasioned by others , p. 11. Not this , but the Adversaries carriage , forbid by the Council of Trent , p. 42 , 43. FINIS . 
A66403	----	A manual, or, Three small and plain treatises viz. 1. Of prayer, or active, 2. Of principles, or positive, 3. Resolutions, or oppositive [brace] divinity / translated and collected out of the ancient writers, for the private use of a most noble lady, to preserve her from the danger of popery, by the Most Reverend Father in God, John, Lord Arch-Bishop of York. Williams, John, 1582-1650. 1672 Approx. 116 KB of XML-encoded text transcribed from 81 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A66403 Wing W2711 ESTC R38653 17881080 ocm 17881080 106695 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66403) Transcribed from: (Early English Books Online ; image set 106695) Images scanned from microfilm: (Early English books, 1641-1700 ; 1110:4) A manual, or, Three small and plain treatises viz. 1. Of prayer, or active, 2. Of principles, or positive, 3. Resolutions, or oppositive [brace] divinity / translated and collected out of the ancient writers, for the private use of a most noble lady, to preserve her from the danger of popery, by the Most Reverend Father in God, John, Lord Arch-Bishop of York. Williams, John, 1582-1650. [2], 158 p. Printed for William Garret, and are to be sold by Joseph Clark, and Ralph Needham ..., London : 1672. Reproduction of original in the Cambridge University Library. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. Meditations. Prayers. Devotional literature. 2007-06 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2008-05 Elspeth Healey Sampled and proofread 2008-05 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A MANVAL : OR , Three SMALL and PLAIN TREATISES , VIZ. 1. Of Prayer , or Active Divinity . 2. Of Principles , or Positive Divinity . 3. Resolutions , or Oppositive Divinity . Translated and Collected out of the Ancient Writers , for the Private Use of a most Noble LADY , to preserve her from the Danger of POPERY . By the most Reverend Father in God , JOHN , Lord Arch-Bishop of YORK , LONDON , Printed for William Garret , and are to be Sold by Joseph Clark , and Ralph Needham , in Little-Britain , 1672. Certain PRAYERS , AND Short MEDITATIONS , Translated out of the Writings of St. Augustine , St. Gregory , St. Bernard , Joannes Picus Mirandula , Ludovicus Vives , Georgius Cassander , Charolus Paschalius , and others ; for the private Use of a most Noble Lady . Morning Prayer . MY Soul fleeth unto the Lord before the morning Watch , I say , before the morning Watch. O let me hear thy loving kindness betimes in the morning , for in thee is my trust : shew thou me the way , that I should walk in , for I lift up my soul unto thee . O Lord assist me with thy Holy Spirit in my Prayers , and let my cry come unto thee . Our Father which art , &c. A Prayer for Confession of sins . REceive ( O Lord ) in the arms of thy mercy , thy distr●●sed handmaiden , who in remorse and contrition , returns unto thee from her sins . Because the life of that sinner is not abhorred of thee , which is accompanied with sighs , and repentance . Pardon then ( O Lord ) all my offences for thy dear Son's sake . Amen . A Prayer for the Morning . ALmighty God , our heavenly Father , which hast brought me thy handmaiden to this present morning , protect me still with thy mighty power , that this ensuing day , I may fall into no sin , nor run into any kind of danger , but that my thoughts , words , and deeds may tend to the honour , and glory of thy Name , and the eternal comfort , and salvation of mine own soul , through Jesus Christ my Lord , and only Saviour , Amen . Another . O Most sincere , and pure Light ! from whence this light of the day , and of the Sun fetcheth his begining ; Thou which enlightenest every man , that cometh into the World. Thou Light , whom no night , or evening can obscure , but continuest ever in thy High-noon brightness . Thou Word , and Wisdom of so great a Father , enlighten this morning my soul , and understanding , that thy weak Hand-maiden may be this day as blinded to the Vanities of the World ; and quick-sighted only to those things which are pleasing unto thee , and leading to the waies of thy Commandements . Amen . For the Mediation of Christ . LOrd Jesus , that art not only righteous , but righteousness it self , and art my Advocate with God the Father , justifie thou me thy hand-maiden in the day of judgment , because I acknowledge , and accuse my self , as full of injustice , and pollution . For it is not upon any action , or contrition of mine owne , that my soul relies , but only upon a faith , assurance , and bold confidence in thee , mine Advocate , who livest , and raignest with the Father , and the holy Ghost , one God , world without end . Amen . Against Temptations . GIve me thy Grace ( O Almighty God ) so to vanquish , and overcome the lusts , and temptations of this world , that I may triumph with thee over the Devil , and his wicked angels in the world to come . Amen . For Piety . I Humbly beseech thee ( O Almighty God ) that his desire of reading , and ●earing thy sacred Word , which by thy Holy Spirit thou hast planted in my heart , may by thy grace , and mercy be daily renued , and augmented unto a perfect fire of zeal , and devotion to the honour of thy Name , and salvation of mine own soul in Christ Jesu . Amen . A Prayer for a Noble-woman . O Lord Jesus Christ , that art so far from contemning Nobility of birth , that thy Evangelists have diligently searched out , and recorded thine own genealogy , give me thy unworthy Hand-maiden the grace , that I abuse not by ingratitude this thy favour , and mercy . But rather , as it was first acquired in my Ancestors , let it still be preserved in my Person , by my continual serving of thee , and doing ( as it shall lie in my power ) all works of Charity to my Neighbours . Give me grace , that as thou hast plac'd me in Birth & Rank , so I may be found in devotion , piety , lowliness of mind , weekness , and a religious care of thy worship , conspicuous above others . And if it be thy gracious Will to make me a Mother of Children , and Mistriss of a Family , let me appear a pattern and ensample of Devotion , and Piety to all that are about me . And make me and them so to live in thy fear , that we may dye in thy favour , through Jesus Christ our Lord , and only Saviour . Amen . A Prayer for a Wife . ALmighty God , which hast given me to be a comfort , and an helper unto my Husband , endue my soul with those Heavenly Graces , wherewith I may be most enabled to serve thee , and please him . Knit our minds , as well as our bodies in an indissoluble band of sincere affection . Give either of us sanctified hearts , zealous towards thee , thankful towards our Soveraign , sincere , & loving one towards another . Crown withal , if it be thy will , these chast intentions with thy fructifying grace , that we may become the happy Parents of such Olive branches , as may one day advance thy Glory in the Church , and Common-wealth . In a word , so incorporate us both by faith in Christ unto thy kingdom of Grace , that we may at the last attain unto thy kingdom of Glory . Amen . A Prayer for one attendant neer the person of a Prince . ALmighty God , by whose gracious providence it cometh , that my Lord , and Husband is thus employed in that nearness of attendance upon His Royal Majesty , give him grace so to serve thee , that he may the better serve him , and by making him thy Saint , continue him his servant . Fill his mind with all wisdom , knowledge , and other virtues befitting his rank and calling , that he may seem no more elected by the King , then selected by thee for these employments . Make him vigilant , careful , and industrious in his Masters affairs . Make him to accompt it his only happiness to serve thee , his only virtue to observe him , and all the rest as glittering vanity . That after a troublesome , but long life in a Kings Court , his soul may be carried by the Angels unto thy Court , where one day is better than a thousand . Crant this for thy dear Son's sake Jesus Christ our Lord. Amen . Meditation . Count MIRANDULA , his twelve Thoughts , or Weapons against all the Temptations of Sin. Think , 1. THe pleasure thou art tempted unto , but short , and momentary . 2. And even this is attended with loathing and anxiety . 3. And yet that for this , thou must lose Heaven . 4. That thy life is but as a dream and shadow . 5. Thy death is suddain , and at thy door . 6. Thy time of repentance casual , and uncertain . 7. Thy reward , or punishment endless and eternal . 8. That thou art a creature of an excellent worth , and made to serve God. 9. That thou hast no happiness to the peace of Conscience . 10. Think how good thy God hath been unto thee . 11. Think of the Cross , & of Christ , who there died for thee . 12. Of examples of holy men and Saints , who lived before thee . Walk about your Chamber a turn or two after your Prayers , and meditate upon these points seriously , and you shall find , that temptations to sin will vanish away , and leave to assault you . The four last things to be first thought upon by all good Christians . 1. The day of thy Death , thou knowest not how suddenly . 2. The day of Judgment , that will come certainly . 3. The Joyes of Heaven , if thou live Religiously . 4. The pains of Hell , if thou continuest to do wickedly . The end of Morning Prayer . Evening Prayer to bed-ward . O Lord hear my Prayer . And let my cry come unto thee . Our Father which art , &c. A Prayer for Even . O Lord , I do confess to my shame , & confusion , that this day hath been spent by me with less purity , and piety , than it should have been . I have augmented since this morning the score of my sins . My thoughts have been polluted , my wit prophane , and unsanctified , my tongue more rash , and unbridled , than became any one of that rank , and calling , wherein thou hast set me . I have sinned through idleness , ignorance , slothfulness and malice . And this darkness of the night puts me in mind of that eternal darkness my sins have deserved . Pardon , and forgive me all my transgressions . Let this darkness be a fit time unto me of rest , and sleep , and no opportunity of snares , and temptations . Send thy Holy Ghost into my heart , to free , and purifie the same from all rolling motions , & suggestions of Sathan , and from the usual terrours , & affrightments of the night . Preserve this house in safety ( O Lord ) and all the people that are therein . Let my prayer ascend up unto thy presence as the incense , and let this lifting up of mine hands be as an Evening sacrifice , through Jesus Christ our Lord , and only Saviour . Amen . Another . HAving spent the day , we betake our selves to our repose in the night . So after the troubles of this present life , we shall rest our selves in death . Nothing doth more resemble our life than the day , our death than sleep , our grave than the bed , & our resurrection than our awaking in the morning . Do thou then , O God my protector and defender , preserve me in my sleep , from the incursions , and temptations of the devil , & in my death from the guilt & punishments of my sins . I have no strength to resist in the one , nor merits of mine own to display in the other . Look only upon the merits of my Lord , & Saviour , & give me a strong , and stedfast faith , to apply his righteousness to mine own soul . In confidence , & full assurance of whose satisfactions for all my sins , I do for this night lie me down in peace , and take my rest , for it is thou Lord only , that maketh me to continue in safety . Amen . Another . ALmighty , and everlasting God , who makest the light to succeed the darkness , give me the grace to spend this night freed from the snares of sin and Sathan , and to be here again upon my knees in the morning to give thee thanks for the same , through Jesus Christ my Lord , and only Saviour . Amen . Meditations . When your maid is getting you to bed . HE that willingly goes to bed , should as willingly go to his grave . We willingly put off our cloaths , being to put them on again in the morning ; and should as willingly put off our bodies , being to put them on again in the Resurrection . 2. After the troubles of the day comes the quietness of the night , in the which the King , and the swain differ nothing : So after this life comes death ; where poor and rich are alike , and equal . 3. Here is a fit time ( especially laid in your bed ) to fall to your Audite for the day past . What evil you have committed by 1. Swearing . 2. Lying . 3. Taunting . 4. Being too angry . 5. Vain talking , especially of Religion . 6. Exceeding in fare or apparel . 7. Injuring of another . Repent of it . Detest it . Resolve to do it no more . What good you have omitted , as Saying grace when you eat . Praying . Releiving of a poor body . Respecting your husband parents . Spending some time upon Meditations . Works of charity . Desire Gods grace to be more wary . What good you have performed If you have learned any thing that day . If you have done any man good that day . If you have kept your private and publick Prayers , that day . If you have given any Alms that day . If you have heard the Word , or received the Sacrament that day . If you have spent any time upon your Meditations that day . Rejoyce in it , & give God thanks for it . When you have run over these accompts and find sleep coming , say , Into thy hands I commit my Spirit , for thou hast redeemed me ( O Lord ) thou God of truth . Amen . The end of Evening Prayer . Some other Collects . For Faith. MAn is blinded by fin , but thou ( O Christ ) by the goodness and mercy of God the Father , art become our guide in the way of salvation . And yet such is our wretchedness , and misery , that we stagger for all this , sometimes not understanding , sometimes not believing , many times not applying to our souls with a sure confidence thy promises of salvation set down in the Gospel . O miserably blind that we are , that can neither see ourselves , nor believe our guider , and instructer . O thou eternal , and pure verity , vouchsafe so to slide into our hearts , that we may be more certainly perswaded of thee , & thy truth , than of those things we see with our eyes , hear with our ears , and handle with our hands , the weak apprehensions of our bodily senses , upon which this flesh and blood doth so much depend . Appease & asswage those rollingthoughts , and wandring ●…otions of the flesh , that make us to doubt , and stagger in those high mysteries , of the which we ought most firmly to be fixed , & resolved . Faith is thy gift , and therefore work it by the holy Ghost in my heart , that all my senses , and imaginations may become slaves , and captives to the fame . Lord , I believe , help thou mine unbelief . O Lord increase my faith . Amen . Meditations . 1. How easily we believe a lewd , & lying man & yet how scrupulous w● are to believe God himsel● 2. We believe a man i● things , which nothing concern us ; we believe no God in matters of our salvation . Man is impotent God omnipotent . 3. We believe our senses , which often delude u● as in all tricks of Legey● demain : we distrust Christ who can neither be deceived , nor deceive us . For the King , and the Royal Issue . I Humbly beseech thee , Almighty God , to present with all blessings of goodness , our King , and His Royal Issue . Increase upon them day by day all ●hy favours , vanquish with ●hy mighty hand , all open enemies , and privy Conspirators , who oppugn ●heir Religion , Life , Diadem or Dignity . Crown each of them with all virtues , these virtues with ●ong lives , and their lives at the last with eternal glory . Amen . For Charity , or the works of Mercy . O Lord of mercy , and compassion , I beseech thee by the tender bowels of thy Son Christ Jesus , to move my stony heart to the works of mercy , that I may keep my hours of Prayers , mourn with them that mourn counsel them that are amiss help them that are in misery , relieve the poor , comfor● the sorrowful , help the oppressed , forgive them tha● trespass against me , pray for them that hate me , requite good for evil , despise no man or woman , reverence my betters , respect my equals , be humble , and courteous to my inferiours : Imitate those that are good : shun those that are bad : embrace virtue , eschew vice . Be patient in adversity , modest in prosperity , thankful in either . Keep a watch over my tongue . Scorn this world , and thirst after Heaven . Amen . For the receiving of the Blessed Sacrament . O Lord Jesus Christ the only begotten Son of God , through whom only is granted forgiveness of sins , and life everlasting , who didst justifie the Publican , when he confessed , the woman of Canaan , when she prayed , Peter , when he repented , and the thief upon the Cross , when he called upon thee , grant unto me , a most miserable , and wretched sinner , pardon and forgiveness of all my transgressions , which I most humbly confess I have committed against thee : that I may receive this Communion of thy Body and Blood , not to my judgement , and condemnation , but to my everlasting comfort and salvation , who livest and reignest with the Father , and the holy Ghost , one God , world without end . Amen . Meditation When you have newly received . O Lord increase my faith , O Lord , let the Body and Blood of Christ be fixed in my soul to my comfort in this life , and eternal salvation in the life to come . Amen . For that day you expect to hear a Sermon , or when you read upon your Bible . ALmighty , and everlasting God , whose Word 〈◊〉 a lanthorn to our feet , and a light unto our paths , open and enlighten my understanding , that I may learn the mysteries of thy Word , so far forth , as is necessary to my salvation , purely and sincerely : And be so transfigured in my life and conversation , unto that which I shall learn , as to please thee in will , and deed , through Jesus Christ my Lord , and only Saviour . Amen . For Sickness , and all other Vses , you have excellent Prayers in the Book of Common-Prayer . PRINCIPLES . Few Notes for the private Use of a most Noble LADY . A Prayer to be said upon your knees , before the reading over of these Notes . ALmighty God , the Fountain of true Wisdom and Knowledg , send thy Holy Spirit into my heart , that I may sufficiently understand , and stedfastly believe all the Doctrins necessary to my Salvation , and adde such practice and obedience to this Faith , through the whole course of my life and conversation , as I may so serve thee in thy Kingdom of Grace , that hereafter I may be made partaker of thy Kingdom of Glory , through the only merit and mediation of thy dear Son , and my dear Saviour . Jesus Christ . Amen . I. MAn , since his fall in Adam , hath no hope of salvation , but by the Covenant of Grace betwixt God and Man ; Whereby God promiseth unto man ; Mercy and Forgiveness of Sins , and man unto God , true Faith in Christ and holiness of life and conversation . II. CHrist is the Saviour , as of all , so especially of them that believe , and these alone are of God's Church . Now the Church of God is , Any Company or Congregation of men wheresoever living , called by God through the sound of the Gospel , unto the Faith of Christ , and distinguished from other Societies by these five Marks especially , 1. hearing and reading the Word , 2. Faith , thereunto , 3. the use of the Sacraments , 4. Prayer , and 5. Sanctity of life . Where these five things are , there is ever a Church of God and sufficient means of salvation . III. THe Word must be read often upon your Bible , with modesty and short desires of the heart unto God , to give you grace to understand it , to believe it , and to practise it ; It must be heard upon all convenient occasions , especially in those two hours of the Lords day , appointed by the Church and the State for that Divine Worship , and then you must observe four Rules . 1. Observe the Preacher with attention and modesty . 2. Secondly , apply unto your self in particular , the Doctrins and Uses which are delivered in general . 3. Examin your conscience if you be guilty of the sins there reproved , and presently call to God for grace to amend them . 4. Think upon these things again when you come to your Chamber . IV. THis outward hearing and reading of the Word , together with the inward working of the Holy Ghost in your hearts , doth beget a true , lively and saving faith , which is , A full belief without doubting , that all is true which God hath spoken or promised in the Scripture , and that you rest wholly and confidently upon God , that he will grant unto your self in particular , forgiveness of sins , upon your Repentance and Amendment , and perseverance unto the end . This is the main point you are seriously to meditate upon , and therefore observe these precepts . 1. If you do not believe , or if you do doubt of any thing in Scripture , presently pray unto God to strengthen and enlighten you . 2. If you doubt whether you may have any particular interest in those general promises of grace in Christ , propounded in the Gospel , fall again to your prayers for an increase of Faith. 3. If you doubt , and yet can find in your heart to pray for more faith , let your conscience never be troubled with such a doubting . 4. Mark well when the Creed is in reading , and give an assent with your heart to every Article . And ( as I doubt not you have learn'd it ) so keep it still in memory . V. NOw as this practical and working Faith is wrought in us by the reading and hearing of the Word joyned with Prayer , so is it signed and sealed in our hearts by the two Blessed Sacraments . Baptism . The Lords Supper . Observe in either Sacrament two parts . A visible sign . Water in Baptism . Bread & Wine in the Supper . An invisible grace . Remission of sins in Baptism The benefit of Christ passion in the Supper . VI. BAptism is the first Sacrament of the New Testament , to wit , An outward washing of Water appointed by Christ in his Church , with this promise , that upon your being Baptized , you were as certainly washed from your sins Original being an infant , and actual , if you had been of years , by the Holy Ghost , and the Blood of Christ , as you were rinsed outwardly in body by this Element of Water . Mark then these Vses of Baptism . 1. It assures us we are washed from our sins by the Holy Ghost , and the Blood of Christ . 2. It keeps us from despair , because it assures us our sins are washed away . 3. It keeps us from sin : For it is a shame for one washed to soil himself again . 4. It gives an entrance ●nto the Church . 5. It hath a visible sign , Water . Grace invisible , Forgiveness of sins by the blood of Christ . VII . THe Lords Supper is a distribution of Bread ●nd Wine , which seals , signs ●nd exhibits , or gives unto you Christs true Body offe●ed , and his true Blood pou●ed out upon the Cross , for ●…our sins , as certainly , as ●he Priests exhibite unto your hands the Bread and ●he Wine . And withal , the Supper assures your heart , that Christs Body and Blood nourish your soul to eternal life , as surely , as Bread and Wine doth nourish your body to the offices of this temporal life . Mark then the Vses of this Sacrament of the Supper . 1. It assures you of all the benefit that is to be expected from the Body and blood of Christ . 2. It puts you continually in mind that Christ died for you . 3. It strengthens and ascertains your faith , if it be received worthily . And therefore you must not neglect ( thrice in the year at the least ) to approach with all reverence to this heavenly Table . VIII . THat this Sacrament may be received worthily , you must examin your self before the receiving , Pray unto God for Faith in the receiving , and take heed of gross and premeditated sins after the receiving of this Sacrament . IX . BEfore the receiving , you must examin four things : 1. You must examin your knowledge , 1. Whether you know how you ought to Live. To this end read over the Ten Commandements . 2. Whether you know how to Believe . Read over attentively your Creed . 3. Whether you know how to Pray . Say over advisedly the Lords Prayer . Without this little knowledge ( at the least ) you are not fit to Receive . 2. You must examin your Faith , Whether you are assured in your heart , that Christ hath fully satisfied for your sins , and perfectly ( on your repentance ) reconciled you unto God , not others only , but your self also . Without this assurance ( in some measure ) you may not receive . 3. You must examin your Repentance . 1. Whether you are sorry for your sins . 2. Whether you hate sin . 3. Whether you resolve to indeavour to sin no more . Without this Repentance you cannot Receive worthily . 4. You must examin your Charity , 1. Whether you forgive all the world . 2. Whether you are free from malice and hutred . When you have examined these four points , you may receive worthily . X. NOw your faith in Christ which you have gotten in Gods Church , being thus hatched by the holy Ghost in your heart , brought forth by your hearing , cherished by your reading of the word , sealed by your Baptism , and strongly confirmed and strengthened by your part a king of the blessed Sacrament of the Supper , must be continually maintained and preserved by these two means , Prayer unto God and him only . And Good works , or holiness of life . And this is the sum of all your Notes which I recommend unto you for this time . 1. Salvation is only by such faith in Christ , as worketh by Love. 2. Faith only in Gods Church . 3. Where , by the Word read or heard , Faith is nourished . 4. By the Sacrament of Baptism assured . 5. By the Sacrament of the Supper ratified and confirmed . 6. By Prayer and Good works for ever established . A Prayer after the reading of these few Notes . O Lord God , that I may be partaker of thy Covenant of Grace , make me a believing member of thy Church , send thy Holy Spirit into my heart to beget there a confidence and full assurance of the remission of all my sins in Christ Jesus , let this assurance be still nourished with my hearing and reading of the Word , let it be sealed unto me by my Baptism , confirmed by the Sacrament of the Supper , and fully established by my serving of thee in Prayer and Good Works , to the glory of thy Name , and the endless comfort and salvation of mine own soul , through Jesus Christ our Lord. Amen . A SHORT CATECHISM CONCERNING Faith and good Works ; To be Read and Meditated upon once every Week at the least ; which may be well called , The Catechism of the Conscience . Quest . WHy hath God made me a reasonable Creature , and not ( as well he might ) of a meaner kind ? Answ . That with your whole heart , that is , with your will , and understanding , you might serve him , and love him : Which creatures only indued with reason can do . Quest . How is God principally served , and loved of me ? Answ . By your faith and good works , which God commands you in his Word . And these good works of yours are twofold , Prayer to God. Charity to men . Quest . What is Faith ? Answ . A full belief , and perswasion of your heart , ( sometimes called an Assurance ) whereby you are resolved of these three points . 1. That there is one only God , one Essence , and Three Persons . The Father , who created you . Son , who redeemed you . Holy Ghost who sanctified you . 2. That God the Son came into the world , to do all that was to be performed , and to suffer all that was to be endured by you , for your sins actual , and original ; And hereby obtained for you perfect forgiveness of all your sins , and hath bestow'd upon you his own perfect righteousness , by the means whereof you are reckon'd just , and guiltless before the throne of God , on a supposal that you repent , and are become a new creature , by bringing forth fruits meet for repentance . 3. That God hath prompted with his Holy Spirit the Pen-men of the Scriptures , to teach you all this faith , and belief , as also all the course of his worship . And that every thing contained in these Scriptures is true . Q. Why doth God so much require of me faith , and belief ? A. Because without believing in him , you cannot love , nor reverence him . As if you did not believe your father to be your father , you would not love him , or reverence him , as your father . Q. How is this Faith first wrought ? A. By your hearing of Gods word , and using those two Sacraments appointed by Christ in his Church , Baptism , and the Lords Supper : And withal , by praying continually unto God , and doing of good works . Q. How shall I know that I begin to have Faith ? A. If you find in your self these alterations : 1. If you find , that you have gotten more knowledge of God , and of Religion , and are glad thereof . 2. If you do desire more than you did , to have the Son of God to become your Saviour , and to stand betwixt you and Gods wrath for the sins you have committed against God. 3. If you take more delight than you did in Reading and hearing the Word of God. Receiving the Sacrament . 4. If when you find doubtings in your mind , you can pray unto God , to strengthen your Faith. 5. If you endeavour to abstain from fin , for fear of offending so good a God. 6. If you begin to endeavour to live godly , and righteously , because it is the Will and Commandment of God. 7. If you take more delight than you did in praying to God. 8. If you thank God privately for these his good motions . By these eight points you may soon know , whether you have true faith or not . Q. What is the infallible mark of true , and justifying Faith ? A. The effectual applying of Christ , and all his benefits to your own soul , in particular : And is then only effectual , when it worketh by love an impartial obedience to the Commandments of Christ . This application doth make a difference betwixt justifying Faith , and all other kinds of Faith , which cannot save us : As Historical Faith , which is a a bare assent . Faith of Miracles , which is a bare confidence added to assent . Temporary Faith , which is but a bare profession of the Faith for a time , embraced only for the desire of Knowledge . Credit . Profit . Q. What is the meaning of this assertion of S. Pauls , that we are justified by faith alone ? A. It is meant of a practical and working Faith ; for even as when you give your alms to a Begger , it is received by his hand alone , and yet his hand is not alone when it receives these alms , but accompanied with an arm , sinews , and arteries : Even so , when God offers unto you Christ , and his righteousness , you do receive him by Faith alone , ( as it stands in opposition to the deeds of the Law , ) and yet this Faith , which receives Christ is never alone , but still accompanied with Charity , & good Works . In a word , 1. To hold alms is proper to the hand , and not the arm : and to hold Christ , proper to Faith , & not good works . 2. You are justified by Faith alone , and yet if your Faith be alone , it cannot justifie you . Q. What is the meaning of St. James , when he saith , That we are justified by works , and not by Faith only ? A. His meaning is clearly that obedience to God's Commands , as well as Faith in his Promises , is absolutely required to our Justification . Q. What is the least , and weakest degree of Faith , that I may build upon , to keep me from despair , in case I find not all those alterations in my self , which you spake of before ? A. 1. If you desire Faith , or pray unto God , that you may desire Faith. 2. If you can pray , or desire of God , to enable you to pray . 3. If you find fault with your want of Faith , and desire sometimes of God to help this want . 4. If you dare not live indulgently in any one wilful , or deadly sin , but sincerely and earnestly strive against it . Then you are ( for all your doubting ) the child of God. RESOLVTIONS . Oppositive DIVINITY : OR ; The ordinary Objections of Papists , against them of the Reformed Churches . A DIALOGUE . Papist . Protestant . CHAP. I. Of the Church . Papist . THe Church of England is no Church . Protest . That were very strange , considering your own Writers conclude a Church to be there , where there is found 1. Doctrine of salvation , according to Scripture ; 2. the Vse of the Sacraments ; and 3. outward Discipline , or Ecclesiastical Government , although the Church-men should fall short of those Apostolical , and primitive perfections , which flourished in their predecessors . Pap. Yea , but it is not the Catholick Church mentioned in the Creed , I believe in the Catholick Church . Prot. 1. No more is the Church of Rome : For there was no Church at all in Rome , when the Creed was made by the Apostles at Hierusalem ; every Apostle making his Article , when they were to depart to plant particular Churches in Rome , England , and other places . 2. But our Church is a branch , and portion of that Catholick Church , as is also the a Greek , Armenian , Aethiopian , and Syrian as well , if not rather than the Roman Church . Pap. Peradventure these other Churches may be members of that Catholick Church , as joyned and united with us , but the union betwixt your Church , and ours hath been cut asunder above an hundred years agone , and therefore you are quite cut off from the Catholick Church . Prot. This is more than you know , or than I am bound to believe . For This union of the members of the Catholick Church is inward , not outward , and therefore discerned only by God himself : We never sundred our selves from the People , or Church of Rome , but from the Faction , or Court of Rome ; not from the sincere doctrin of that Church , but from the corruptions and innovations foisted into that Church . And therefore although we be never so hated , and excommunicated by your Priests , yet , we may be still united in internal society with your Church , if you retain those principles of Religion sound , and unaltered , in the which our forefathers died , and ( as we well ●ope ) were saved . Pap. How are you then gone from us , if you be still ●nited with us . Prot. As the Prophets went from the corrupt Churches of the Jews , and as Christ , and his Apostles from the Scribes , and Pharises , clamando , & dissentiendo , by crying out against your corruptions , and dissenting from your innovations , and this a your own men allowed us to do . Pap. I , but some of your men say , that we had no true Church of God in the West of many years before Luther's time . Prot. Their meaning is to be limited in respect of the Predominant and prevailing Faction . Your Church held ( I confess ) a saving profession of the Truthmof God , but your Church-men mingled therewith many damnable impieties . And these innovators only carrying the greatest shew of the Church , are denied by our Writers to be the true Church of God. Pap. This it is we Catholicks observe . You dare not for all your malice deny the Church of Rome to have in some sort a saving profession of the truth of God , but our Priests conclude directly that your Church hath no truth at all , and that a none can be saved in that Church . Prot. As in every Kingdom the general estate is nothing so forward , active , quick , and peremptory , as the private Factions , and yet is found at the last more wise , and staied in final resolution : So in the Catholick Church , the b Factions are ever more heady , and precipitate in their denunciations of Heaven , and Hell , than the main body thereof . Hence it cometh to pass , that although the Greek , Armenian , Ethiopian , and Syrian , and ( for the most part ) the Protestant doth censure charitably of those Laicks , who living rather in than of the Church of Rome , hold the grounds of the doctrin of Salvation , without any notorious mixtures , with the late superstitions , and impieties crept into the same ; yet doth the a Papist , b Russeist , c Anabaptist , d Familist , and e Puritan hold no Church a Church of God , but his own conventicle , and all to be damn'd , that are not of his society , and combination . Now what belief you shall afford these Boutefeux of the Catholick Church , that dispose of Heaven , and Hell , as if it were their own Fee-simple , I leave to your wisdom and common understanding . Pap. Me thinks you now put me in mind of another objection , which usually we make against the Protestants of England that they bring in too much good fellowship in Religion , and make Salvation a flower , which grows in every mans Garden . Seeing that according to their Tenets , Papist , Protestant , Anabaptist , and Familist , may every one of them by means offered in his own Church , as a portion , or fragment of the Catholick Church attain unto Salvation . Prot. If you were learned I could answer you in a word , that none of these three Sectaries considered in his own Formality , Quatalis , as he is a Papist , Anabaptist , or Familist can ever attain unto Salvation , but only as he is a Christian man , admitted by Baptism unto the visible Church , and there made partaker of Gods word , and Sacraments . For then ( although these blessed means are very much weak'ned , and obscured in their Synagogues by the malice of Sathan , and inventions of men ) yet may that holy Spirit , that a bloweth where he listeth , work in such a mans heart by these weak instruments , ( and the rather , the more the Word is faithfully preached , and the Sacraments be in those places sincerely administred ) a true faith in Christ Jesus , to bring him to salvation . So then we do not hold , that Papists , Anabaptists , and Familists , but only that some Christians , living in their congregations may ( though with great difficulty in comparison of this flourishing Church of ours , and these admirable means of Salvation tendered in the same ) by the special mercy of God , be saved , and preserved . If we be in an errour , it is safer to erre in Charity , than in Malice , and precipitancy , considering the event hereof is unknown to either of us . Pap. I , but where was your Church before this reformation began ? Prot. 1. When our Saviour Christ with-drew the people from the a leaven of the Scribes , and Pharises , to the bread , b which came down from Heaven , and to salvation by faith in his Name , was it fitting to demand of him , where his Church was before that Reformation ? 2. When these Churches of c Corinth , d Galatia , e Pergamus , and f Thiatyra , were full of abuses , if some part only upon the preaching of the Apostles had reformed themselves , and so a division had grown : would you straight waies have tax'd them of Novelty , or ask'd them where their Church had been before this reformation ? 3. When the Apostles cast off the Law of Moses , excepting only those three g or four Ceremonies : and when the primitive Church some hundred years after , cast off those Ceremonies also ( for I find them breathing of their last as it were about the times of h Justin Martyr ) had it not been a poor challenge of the Jews , or Traskists of those times , to demand , where this unceremonial Church lay hid before the reformation ? I answer then , that our Church , before this reformation began , lived together in one communion with yours , with toleration of all those abuses , which you have still retained , and we most justly rejected . Pap. I , but I hope you dare not compare in the gifts of the Spirit with Christ , his Apostles , or those worthies of the primitive Church . And therefore how presumed you to reform your selves ? Reformation , being a work fitter for a general Councel to have gone about , than for a small handful of Northern people . Prot. The Court of Rome had so gained upon the Church of Rome , that is , the Pope , and his Conclave of Cardinals had wriggled in themselves to that transcendency of power over the rest of the Clergy , and well minded laity , that it appeared both at a Constance b and Trent , there was small hope of Reformation from such a Council , where the Pope the party to be reformed , became the party reforming , and supream Judge , and president of the Reformation it self . Although poor seduced ignorant women are much carried away with the name of the Councel of Trent ; yet you will quickly find out this ridiculous absurdity . In a general Council ( as now it is held since the decay of the Empire ) the Pope is the party to be accused , yet puts up his own endictment , passeth a jury of his own vassals , and find they what they will , being to give final judgement , he will be sure to do , as his supposed predecessor taught our Saviour to do , to wit , favour himself . So as there was no hope of doing good by a General Councel , unless it were a generous and free Councel , and such a one the Pope ( you may be sure ) would never abide . And therefore one of your own writers concludes , that in such a case , several Kingdoms are to reform themselves by National Councels , which England and Denmark did put in practise . Pap. Yea , but it is too well known , it was no zeal of Reformation , but carnal respects , that moved King Henry to touch upon Religion . Prot. To you ( it seems ) it is given to know these secrets , but I see no reason we should think so . The King could not be induced to this reformation , as a means to possess himself of the Abbeies , for they were already swallowed up . Nor as a preparative for his woing ( as Saunders thinks ) because Fisher the Bishop of Rochester , who opposed his Marriage , made up the one and twentieth prelate in banishing the Pope out of this Kingdom . But without doubt , the finger of God was the cause , whatsoever was the hint , or occasion . Festus his popularity , and humour of pleasing gave S. Paul occasion to appeal to Caesar , and to visit Rome , where , and when he laid the first Stone of the Romane Church . Would you like it well a Protestant should say , that your Church was founded upon Courtship and popularity ? If any carnal respect , whetted on the King , that was but the opportunity , God only was the first mover , and prime Agent in this reformation . Pap. Nay surely , God is the God of unity , but your Church being once severed from the Roman , was presently can●l'd out , into as many factions almost , as there are Countries ; witness the Lutherans soft and rigid , the Calvinists , Puritans , Conformitans , Brownists , Anabaptists , &c. So as one may easily ghess , from what Lerna , and fenny ground this Hydra of so many heads had her first Original . Protest . This Argument sounds very bigg in a Ladies closet , and weighs much with the ignorant , and unlearned people , but with a man , but of a reasonable understanding , this seeming division is no scandal at all to our reformed Churches . What man of any reading in the Histories of the time , but knows well , that after the trumpet for this reformation had blown , the first warning by a Wicklef , b Hus , and Hierome of Prage , and then the second by c Gerson , d Peter de Aliaco , e Cardinal Cusanus , f Picus Mirandula , g Savanorola , and many others , ( of whom we read in h Guicchiardyn ) when i Luther in Germany blew the last , and that there appeared no hope of a free and indifferent Council , so as several Kingdoms were thus necessitated to provide , and take care for themselves , this worthy Act of Reformation , begining in sundry estates , by reason , partly of their divers shapes , and forms of governments , and partly , of a great disadvantage thatone part of Christendom , knew not , what another did , nor consulted with their fellows , that so they might with unanimity proceed in the same , did necessarily produce a seeming difference in the outward forms of particular Churches . But loe , the goodness , and providence of Almighty God. Although these Churches have several faces , yet have they all but one heart , there being no essential fundamental , or material difference amongst any of us of the reformed Religion , as you may easily find by reading the confessions of our several Churches . And therefore for these odious Nick-names of Lutheran , Calvinist , Huguenot , Zuinglian and the like , be more sparing of them , until you have reconcil'd your own Church-men , as your Minorits , and Dominicans about the conception of the Blessed Virgin , your Jesuits , and Dominicans about predestination , and those dependant questions : Your Sorbonists , and Jesuits about the bounding , and meeting out the Regal and Papal Authority : and you shall find more doctrinal oppositions in your own , than you can imagin ●n our Churches . But keep you at home in your ●ative Country , and look without envy or partia●ity ) upon this flourishing Church of England , and ●ame me one Kingdom in all Europe that hath continued ●ery neer this hundred years in that constancy , and ●mmutability of Doctrin or Discipline . We are ordered with that consecration , that a Archbishop b Cranmer was , we renounce the Pope by that abjuration , that Archbishop Cranmer did , we subscribe to those Articles of Religion , which Arch Bishop Cranmer in the Reformation pitch'd upon , before we can be admitted to any Ecclesiastical function . Some wild coults we have , that start , and boggle at the first , if they see but their own shadows , but by the discipline of the Church they are curb'd , and fetch'd about again , and taught in a little while to come on gently to this uniformity and subscription . So that malice it self cannot challenge the Church of England , this most glorious portion of that Catholick Church , of any fractions , or divisions in points of Doctrin . Pap. Nay , but I have often heard , that you have no Bishops or Priests at all in your Church . But that in the beginning of Q. Elizabeths reign , Lay-men in the Parliament did appoint you Bishops , who consecrated one another in a Tavern at the Nags-head in Cheapside , and that your Priests were ordered only by these Parliamentary Prelates . Prot. This tale of the Nags-head , Harding , Sanders , and Stapleton have forged out of their own Nags-heads without any grounds , or likelihood at all . And yet as easily as they came by it , put a a Minister of our Church to an infinite deal of learned pains . Who by His Majesties special commandment , did search out the ancient Records of the Arch-bishop of Canterbury ( agnized since by many Priests and Jesuits , in the Clink , and other prisons ) and out of them hath composed a learned Book , shewing the successive Consecrations of all the Bishops of England , from that first convocation that b banish'd the Pope about the year 1536 , so as any Minister looking out that Bishop , who gave him Orders , may presently ascend in a right line of Bishops to those Prelates , that lived in the Reign of Henry the eighth , before the reformation . And therefore if your own Priests be lawful , you may not quarrel with ours , differing only from yours , in their renouncing of your impieties , and superstitions . Pap. This Record you speak of is somewhat to the purpose , unless the heresie of those first Bishops did disable them for granting of lawful Consecrations , and Orders . Prot. a Heretick indeed , is a common word for us , in the mouth of every Woman , that is but a little Romaniz'd . But is it not strange how b he should be an Heretique , that saies the Creed and the Lords Prayer in that literal , and explicate sense , and meaning , that all the Fathers of the Church for the first 500 years understood the same ? Yet this is nothing to the point in hand . For first , if the Bishops in Queen Maries time were lawful , notwithstanding their being consecrated by Cranmer , and other tainted Bishops , ( as you term them ) why may not the Bishops in Queen Elizabeth , and King James his time , expect the same priviledge ? And secondly , your own a Writers confess , that Heresie ( which we suppose , but not yield these Prelates fallen unto ) cannot rase out from that Character of a Bishop , this inseparable power of consecrating , and ordering . Pap. Yet there remains an objection against your Church , that it cannot possibly be a true Church , because it is severed from the true visible head thereof the Pope of Rome . Prot. This is a stale objection , and soon answered . The Church of a Asia severed from Pope Victor in the year 200. b Athanasius , and his fellows from Faelix and Tiberius in the year 375. c Cyprian , and his Brethren , yea , and three National Councils from Pope Stephen , in the year 250. d the Bishops of Carthage Schismatized from all Popes of Rome for an hundred years together , about the year 409. lastly , e the Greek Church cut off from the Roman for 300. years , are sufficient testimonies , there may be a true Church of God , though severed , and divided from the Pope of Rome . And here in this Kingdom it was no Protestant , but Popish Bishops , that concluded in a National Synode , our King might ( if he pleased ) create a Pope of his own in his own Kingdoms , and Dominions , and yet remain a member of the Catholick Church . Pap. Well , the best is , you have been so tedious in your answers , that I have ( I thank God ) forgotten all , that you have said for your reformed Church . Prot. But I will help that quickly by summing up of all into these twelve Positions : 1. We have a Church , as having , Doctrine . Salvation . Discipline . 2. It is a portion of the Catholick Church . 3. It hath a Spiritual union of Doctrin with the untainted members of the Church of Rome . 4. And yet hath severed her self from the Church of Rome by crying against , and dissenting from her Superstitions . 5. Which some of us hold no true Church of Gods , in regard of the prevailing Faction . 6. Although we judge charitably of the Salvation of some in that Church . 7. Who notwithstanding are saved not as Papists , but as Christians . 8. And in one lump , or Communion with this Church lived ours before the Reformation . 9. Which then for want of a General , did sever her self , by a National Council , from the same . 10. Nor was it any by-respect of the Kings , but God , and the cry of that age , that caused this reformation . 11. Nor do our reformed Churches dissent amongst themselves in Doctrine , but in outward policy , and discipline only . 12. Our Bishops and Priests come by a lineal Succession from Henry the eights time , nor can a supposal of Heresie cut off this discent . CHAP. II. Of the Scriptures . Papist . DOe you then hold this Church of yours to be the ground of your Faith , and reason of your believing , so as you do therefore believe all the points of your salvation to be true , because the Church doth teach , and instruct you in the same ? Or have you any other rule , and ground of your faith ? Prot. The Authority , and good conceipt we have of Gods Church , prepareth us to believe the points of our Salvation , and serveth as an introduction to bring us to the discerning , and perfect apprehension of these Mysteries of our faith , but the Scripture only is the ground , and reason of our believing . For as the Samaritans were induced , and drawn on to believe in Christ by that talk of the woman , but having heard Christ himself , profess plainly , they believe no longer for her saying , but because they heard him speak himself : So do we begin to believe ; moved thus to do , by the good conceipt we have of the Church , but rest not in it , as the ground of our believing , but only in the infallible assurance of God's truth in the Book of Scriptures . Pap. Then God help you , if that be your last resolution . For our Church cannot erre , but your Scriptures without the help of the Church , to tell you so much , can never be ascertained unto you , to be the word of God ; and therefore what assuredness of belief can you propose your selves upon so unsetled a foundation ? Protest . The Catholick Church indeed , spread over the world , cannot erre damnably , though the Church of Rome , and all other particular Churches , may , as your own Writers confess . But the Scriptures we know to be the word of God , not because the Church , or Church-men , do tell us so much , but by the Authority of God himself , whom we do most certainly discern to speak in his word , when it is preached unto us . For if we bring pure eyes , and perfect senses , the Majesty of God forthwith , presenteth it self unto us in the Holy Scriptures , and beating down all thoughts of contradicting , or doubting things so Heavenly , forceth our hearts to yield assent , and obedience unto the same . And therefore if you doubt whether that which you read in your Bible be the Word of God , or find any reluctancy in your understanding to the Doctrin of the same , it is in vain to flie unto either Church , or Church-men , to be perswaded in this point , but down upon your knees , and pray fervently unto God for Faith , and the illumination of the Holy Ghost , which can only assure you of the truth of the Scriptures . For after we are enlightned by the Spirit , we do no longer trust either our own judgement , or the judgement of other men , or of the Church , that the Scriptures are of God , but above all certainly of humane judgement , we most certainly resolve , as if in them we saw the Majesty and Glory of God , that by the ministery of men they came unto us from Gods own most sacred mouth . Pap. But what certain ground of faith can you place on the Scriptures , seeing by the several interpretations of men and women they are turned and wrested like a nose of wax to every private design and purpose ? Do not you observe how the Catholicks , Protestants , and especially the Brownists , and Anabaptists do fit all their turns out of the Holy Scriptures ? on which of these senses , and imaginations is your faith rooted ? or peradventure , have you some odd capritchious kind of interpretation of your own apprehension to direct you in these businesses ? Prot. We Lay-folks are licensed in the Church of England to read , but not to interpret Scriptures , excepting only those passages , which contain the necessary points of our Salvation , the which passages are so plain , and easie every where , that any man , or woman of the meanest capacity ( especially if he , or she be instructed in their Catechism or grounds of Religion ) may perfectly conceive , and understand them . But for the harder and more difficult places , we leave them to be interpreted by our Church-men in their Sermons , and daily Ministery . For the ordering of which interpretations , there are ( as I have been told ) ten several helps , the which if they be followed will be sure , and unfallible guides , to boult out the true meaning of each place of Scripture . 1. An illumination of the understanding by the Holy Ghost . 2. A mind free from other thoughts , and desirous of the truth . 3. Knowledge of the Scriptures , Creeds , Catechismes , Principles , and other Axiomes of Divinity . 4. A consideration how our meaning suits with other points of Christianity . 5. The weighing of circumstances , antecedents , and consequents . 6. Knowledge of Histories , Arts , and Sciences . 7. Continual Reading , Meditating , and Praying . 8. Joint , and unjarring expositions of the Fathers . 9. Consenting decrees of Synods , and Councils . 10. Knowledge in the tongues . Because therefore Lay-men , and women , Papists , Brownists , and Anabaptists , are wanting in all , or some of these helps , they bring forth many times such lame , and prodigious interpretations . Pap. If we make the Scripture , and not the Church the rule of our Faith , how shall we believe , the Creed , the Trinity , the Sacraments , the unity of Essence , the Three Persons in the Deity , &c. words never read in the Bible , and yet necessarily to be apprehended of us upon pain of damnation ? Prot. I say that all these things are set down in Scriptures , either in so many syllables , or at leastwise by necessary inferences , and deductions . And we do not therefore believe them because they are only taught by the Church , but because they are rooted and grounded in the Holy Scriptures , the only stay and pillar of our affiance . To sum up therefore all this Chapter . 1. The Church doth prepare us , but the Scripture only doth force us to believe . 2. The whole Church cannot , any part thereof may erre damnably . 3. We are taught the Scriptures to be the Word of God by the Holy Ghost , moving in our hearts , and not by the Church sounding in our ears . 4. Lay-men are to read , not to interpret Scriptures . 5. The miss of some rules causeth wrong expositions of Scriptures . 6. All things necessary to be believed are either found in , or collected and inferred from the Scriptures . CHAP. III. Of Iustification . Papist . HOw then do you learn out of the Scriptures , that you are to be justified , and saved before God ? Prot. I am to be justified before God , by an Act single in it self , but double in our apprehension , which is , by Gods not imputing unto me my sins , and the same Gods imputing unto me Christs righteousness , and withall by his creating of faith in my heart by the Holy Ghost , ( I mean an operative , a lively , a working Faith , ) to assure my Soul that God , for the Active and Passive obedience of Christ Jesus , hath accomplished those two former Acts , of not imputing my Sin , and of imputing unto me Christs Righteousness . Pa. A very easie , no doubt , and reasonable Religion , which you have learned out of the Scriptures . Here is no burthen left for your own back , you cast all upon Christ's shoulders by the means of these two fine words , Not imputing , and imputing , and a third swimming notion of your own conceipt ( which any man may have with a little imagining ) termed by you faith , it would be known therefore , where your Church hath found out these words of Art , in the Holy Scriptures . Prot. We do in all humility confess , that the globe of our sins , and the World of that righteousness , which is to appear in the presence of Gods Justice , is too massie for us to sustain , that are but dust and ashes , and subportable only by that Atlas , Christ Jesus , upon whose shoulders , not our conceits , but the goodness of God hath plac'd and pressed them . But that these words imputing , and not imputing , are such Greek unto you , I do impute it to your not reading of Scriptures , and taking up your Religion by trust , and credit from such Fripperers , and Brokers , as by lending your souls , a false opinion of Merits and good works , do dive into your purses , and eat up your estates , by way of interest . Not to trouble you ( as I might ) with a thousand places , ask David , whether not imputing of sin , and S. Paul , whether the imputing of Christs righteousness doth not make us blessed , and justified . For the words , use your own eyes , and inspection . And for the meaning , I refer you to a S. Augustin upon the one , and b St. Ambrose his commentary upon the other passage . Now that you fondly imagin , that Faith , this Heavenly hand , that reacheth at this double Act , and applies it to our own Souls , is such an apprehension , as you may command , when you please out of your own phantasie , it is such a poor opinion , that no Soul , warmed with the least touch or feeling of religion , but contemns with a most holy scorn , and reproach . I tell you , ( and if you once have it , your conscience will tell you no less ) this Faith is the richest jewel in Gods cabinet , and can never be compas'd by any sole endeavour of ours , until the Holy Ghost comes down from Heaven to set , and enchase it in our hearts with his own fingers as it were . And being once obtained , it new molds , and fashions the whole nature of man , so as the understanding becomes more enlightned to know God , the will to obey God , the affections , to love God , and our brethren . Nor can it be preserved ( to the comfort of our conscience ) without daily praying , meditating , doing good works , reading the Scriptures , hearing good Sermons , and perusing of devout , and Godly Treatises . My belief therefore is this : God not imputing sin and imputing righteousness , is the worker ; The Merits of Christ , the procurer ; Faith wrought by the Holy Ghost , the instrument , or applier ; good works , or my inherent righteousness ( poor as it i ) is partly a concause , or a necessary condition , and partly an effect of my Justification . For Faith it self does sanctifie in part , and thereupon it is God that justifies . Pap. I have heard some of your side , rail against the very name of inherent righteousness , which you seem now to acknowledge , and embrace . Do Protestants therefore challenge any other righteousness , besides that of Christ's , which is imputed ? Prot. They do acknowledge a Sanctification , or inherent righteousness , in the same sense as the ancient . Fathers took the Word , but not as Jesuits of late mistake it . We have righteousness inherent , or subsisting in us , according to which we shall be judged , but not according to which we shall be juctified though we cannot be justified in the whole , unless in some measure ( such as God in Christ accepts ) we be sanctified first . Which yet we cannot be of our selves , but by Gods free Grace . We cannot therefore plead Merits ( as you of Rome are wont to do ) at the Throne of God. For Faith it self cannot justifie , although without it we cannot be justified . That indeed is a Condition , but God in Christ is the sole Author of our Justification , because by him and by him alone , our sins are not imputed to us . You make your righteousness to go before as the cause ; we ours , to come after , as the effect of justification . Pap. But have you any use of your Free-will in either righteousness ; I mean that imputed , or this inherent ? Or are you ( as some relate your opinions ) meerly suffering , and passive , like so many stocks and stones , casting not so much as a sigh , grone , or short wish , towards this great work of your conversion ? Prot. In our first conversion to be righteous , we are not like so many Niobes , or images of marble , which move not at all , but as they are , in the whole lump , carted , and transported ; Our understandings not affording themselves the least glymps of knowledge , nor our wills , the least shew of inclination unto this Act ; but being quickened , & enlivened by the engines of Grace , and motions of the Holy Ghost in our souls , and consciences , our understandings , wills , and affections do cooperate , and run along , with the Grace of God in all our works of piety and devotion . The points therefore of this Chapter are these : 1. Justification consists , in Gods not imputing of Sin , and in his imputing of Christs righteousness unto us . 2. It is not our conceipt , but the justice , and mercy of God , which layes this load on our Saviour Christ . 3. Whosoever is acquainted with the Scripture , cannot be unacquainted with imputed righteousness . 4. Imputed righteousness is soon appprehended , but infused Faith must be first obtained . 5. We have an inherent righteousness in part , which is the Condition of our Justification . 6. Grace alone works our justification ; grace , and we together ( but we in the second place ) our Sanctification . CHAP. IV. Of Saints , Souls of the Dead , and those dependant Questions . Pap. WE are scandalized likewise at your Church , because you give no more reverence to the Saints than you do , neither praying unto them , nor adoring their images , nor giving them any set imployment above in Heaven , or the least care of us here on earth . Which smells very much of the Heresies of the a Cainans , and Eunomians condemned so many years agone in the Christian Church . Prot. What employment the Saints have in Heaven , besides the contemplation of God face to face , b we know not , nor do c we deny their praying for us . Upon earth they receive in our Church , all that honour bespoken for them in the primitive Church . We keep duely the memorials of the Blessed Virgin , and the twelve Apostles , and a yearly panegyrical commemoration of all the Martyrs , and Saint of God : respecting them as our a fellowes and friends , though not as our b Tutelar gods , and young little Saviours . We admire their lives , and as we do not furiously deface , so do we not adore their Images . Because c S. Augustin would fain know , where that Christian may be found , that prayeth , or adoreth , beholding an Image . d We rear them no Temples , as to Gods , but trophees only of praise , as to deserving men . e S. Paul himself did all this , and he did no more . We dignifie them as Saints by celebration , we dare not deifie them , as Gods , by invocation . Your a own men confess , there is for this praying to Saints neither precept nor example : in all the Bible . And b Origen made but a question , c S. Basil an If , d Gregory Nazianzene a thinking , or an opinion only of this , which you make an Article of Faith. We are commanded to call upon e God , upon him f only , for he is our g King of old , and we are stark mad if we think to better our selves by changing of Masters . Pap. I , but how will you answer Antiquity ? For I have been told , that there are found in the writings of the Ancient Fathers , prayers made to many of the Saints and Holy men departed . Prot. If you please to observe them well , you shall find , they are no Orisons , but Orations . A certain kind of passionate , and rhetorical exclamations made unto the dead , concerning some notable events happened unto the Church in general , or the parties themselves in particular . This is easily believed of them , who use to read the Greek Fathers , which are full of such ejaculations in their affectionate Discourses . And that their passages are no Prayers , this is an argument . a Because there is not any of all these Fathers , when they treat of Prayer , ( as it is their usual theam ) of set purpose , and handle all the objects , and kinds thereof , that ever mention one syllable of this prayer to Saints . This is an answer will never be taken away by any of your side . Now if your Priests took an hint hereby , to erect Masses for the b dead , I hope you know they loose nothing by the bargain . Pap. You likewise contemn , and deride the Reliques of the Saints , which are shewed , preserved , and adored in our Churches . Prot. We are so far from contemning any thing in this kind , that did we know them to be true reliques , and no impostures , we should honour them more than you do , to wit , a with an honourable , and Christian burial . We hear indeed that there were of old ( b ) some Christians that attributed too much to the reliques of the Martyrs , but we hear from the same Father , a The better sort of Christians did not so . And we hold it very idle to b propose for our imitation any other , than the best , and most absolute pattern . Pap. You do also speak basely of the blessed Virgin , and compare her to your own Wives , and such baggages . Prot. A rayling Frenchman doth charge Melancthon with such a comparison , but that Book or passage he cites , is not to be found among the works of that most learned and modest writer : However , our Church hath never a Saint Ruffyn ( as yours hath ) to heal all frenzies , and madnesses , and we count no better of those desperate speeches , that any one shall vomit against the glorious Virgin . Yet I think your men abuse her far more , a one calling her a Goddess , another b the Goddess of the sea , which is the title of Venus . In very deed you all abuse her . For c as one well observes , when you say your Ave Maries , you pray for her . But we hold , as to pray for her to be most d injurious , so to pray to her to be e most unlawful and superstitious . Pap. Also you never use to pray for the dead , although the Ancients did so . Prot. We dare not indeed . For if they be in Heaven , a we shall wrong them ; if in hell , we cannot help them ; and Purgatory , ( b ) your own men confess , was never heard of amongst the Ancients . Now for those prayers for the dead in the old Liturgies , they were conceived ( if you mark them ) for men dying , and passing , not dead already , and so they are still used in the Church of England , and most diligently , and devoutly in the Collegiate Church of Westminster . But to stretch , and extend these Collects to men stone-dead , and past their particular judgements was a pretty project of the Monks and Fryars , and they were very well pay'd for their wit , and invention , as you shall find , when you shall have occasion to purchase a Mass for any of your kindred departed . Pap. Nay say you nothing of the Mass , for out of malice , and derogation from the Sacrifice therein offered , you have bred in the people such a slight opinion of the Blessed Sacrament , as they make of it but a bare sign , or a token , or a figure , or I cannnot tell what : And dare not conceive Christ to be there , for fear of imprisonment , or the high Commission . Prot. We do indeed acknowledge no oblation in the Blessed Sacrament , but a lively commemoration of that oblation of Christ , which he offered upon the Cross for our redemption . Nor any Sacrifice at all , but that Sacrifice of Collects , Prayers , and Thanksgiving , which the Church poures out unto God at the receiving of the Sacrament . And these commemorations , and Collects , are the reason , why the Supper of the Lord , was termed by the Ancients , a Sacrifice , an Oblation , the Eucharist , the Hoast , &c. But the reverence due to this great Sacrament is as observable , as the manner of Christs presence therein is unexpressible . The names of a figure , a signe , a type , and the like , we keep to expound the words only , but not as though they were keys to open , and unfold the manner of the mystery . The speech is to be expounded figuratively , because This , and Christs body ( before the pronounciation of the last syllable of the words ) are disparats and of a contrary nature . But Christ is present there , for the matter a substantially , b truly , c really , nay most truly , d and most really , and more truly , and more really , than the Bread and the Wine , but for the manner ineffably , and unexpressably . And this is that Calvinistical doctrin you so much cavil at , and deride . 1. We honour the Saints with Ecclesiastical observation , but not with a Spiritual adoration . 2. The Ancient Fathers made Orations , but no Orisons unto them . 3. The blessed Virgin is more abused by Papists who make her To give suck to a Priest . Vincent Spec. hist . l. 7. 84. Mend Thomas a Beckets old hose . Cantib . l. 2. c. 29. 12. Heal a scab'd Head. Caes . l. 7. c. 25. Clip a Monk. Id. l. 7. c. 51. Kiss another . Id. l. 7. c. 33. Sing to a third . Id. l 7. c. 22. Lie between Man and Wife . Vincent . l. 7. c. 8. Supply a Nuns place that was gone to a Bawdy House . Caesar . lib. 7. cap. 35. Bring an Abbesse to Bed gotten with Child by her Serving-man . Vincent . Spec. hist . lib. 7. cap. 87. 4. We are ready to bury , but not to adore reliques . 5. We pray for men departing , as the Fathers did , not for the departed as the Fryars did . 6. Christ is the Sacrament really for the matter , ineffably for the manner . CHAP. V. Some idle personal exceptions . Prot. HAve you any other points of our Religion that you stumble at ? Pap. These are the main points of your Religion questioned . But some aspersions more are cast upon the persons of your Ministers . As that they lie wilfully , and against their knowledge in points of Divinity , and are thus zealous in the cause , out of a desire only to preserve their great estates in the Church ; whereas our Priests have no other worldly comfort , but the goodness of their cause , and the testimonies of their consciences . Prot. Let your common discretion be your judge in this case , whether we , that ground our doctrins upon the Word of God , interpreted by those ten rules I formerly set down , or these men , that put all to the determination of the Church , that is , to their own proper phantasies , and the gross exposition of an unlearned Pope , are most likely to gull the World , with crotchets , and Chimaeras . Besides , you know how full this Kingdom is of men well read , as in all sciences , so especially in Divinity . You know ( and yet none knowes it so well , as they that best know him ) the profound learning and deep apprehension of the King himself , as having perfectly digested , the very body and bulk of all sacred Knowledge . And is this a stage for ignorance & imposture to play their parts on ? Or doth this learned Monarch , the Lord of three Kingdoms , woed and sought unto by all the Catholick Princes , palliate his Religion , in hope of a Bishoprick ? These are poor and toothless aspersions . Then for our Ecclesiastical Estates , they are so par'de and pol'de with duties , and impositions ( all which had their Original from the Court of Rome ) that the time of the charge of breeding up a Minister , would raise him a better means than he hath in the Church in any other Trade or Traffick whatsoever . The King is gracious to his servants of all professions . But a Country Minister cannot inne for the harvest of a whole year , what a Jesuit can get in an hours confession . Lastly , concerning these professors of poverty the Priests , and the Jesuits , it is too well known they want no maintenance . What by traducing our Nation abroad , and seducing our people at home , their bones are full of marrow , and their eyes swell with fatness ; and what the Statute hath taken from us , cogging , and cheating hath drawn upon them ; I mean the privy Tithes , and Benevolences of the Kingdom . But to choke this Objection in one word . That our means is no cause to keep us in this profession , witness our Brethren in France and elsewhere , who without the same means , teach & preach the selfe same doctrin . Pap. They also inform us that your Ministers have neither learning , nor honesty . Prot. It is true indeed , they teach their Novices , that the greatest Doctor in our Church , doth not understand the common grounds of Divinity , and must of * necessity be put to his A B C again . But common reason can inform you , whether this be true or not . Again , they are only the base fugitives , and discontented runnagates of our own Nation , that spread these rumours , who think their Countrey-men the grossest fools in Christendome , that they dare thus amuse them , and lead them by the nose , with such impossible assertions . And therefore I will give you a touch here how other Papists have ingeniously acknowledged the learning , and piety of many Protestants . Pope Pius commended Hus for learning , and purity of life ; Alphonsus de Castro Oecolampadius for all kind of knowledge , and the tongues especially , Rhenanus also Conradus Pellican as a man of a wonderful sanctity , and erudition ; Andradius likewise Chemnitius for a man of a sharp wit , and great judgement ; Costerus all the Protestants for their civil behaviour , their Alms , their building of Hospitals , and forbearing from reviling , and swearing ; Gretzer himself , our ordinary writers to be ( for the most part ) of great learning , and judgement , Stephen Paschier held Calvin worthy ( set his opinions aside ) to be compared for zeal and learning to the chief Doctors of the Catholick Church . a Erasmus held Luther of that integrity of life , that his very enemies had nothing to cast in his dish ; b Lindanus acknowledged Melancthon to be adorned with all kind of learning . In a word , your Writers themselves did so applaud the persons of their adversaries for learning , and piety , that c Pope Clement the 8. was fain to command all your Controversie-writers to be reviewed , and these graces , and praises bestowed on our men , to be blotted out , and Expunged . And therefore when you next hear a Jesuit in this theme , think upon these true relations , and withall laugh at him , and pray for him . Pap. Sir , I have received some satisfaction , that matters are not so far out of square in the Church of England , as I have been informed . But yet my conscience will not serve me , to come to your congregations , because there are ( beside these trivial ) many other points of doctrine never heard of amongst Protestants , which be in very deed the Caballas , and mysteries of the Roman-Catholick Religion . You have been very tedious in your answers and declarations , I pray you therefore bestow the last Chapter upon me , to shew the reasons , why so many Ladies , and good Souls refuse to conform themselves to the Church of England . Prot. With all my heart , I will therefore end my speach with the summing up this fifth Chapter , and leave the event to God , and your Conscience . 1. The Means of our Church-men are not so great , as to make them maintain a false Religion , but their Religion is so true as it makes them contented with any means . 2. Yet in other Countreys , where no hope of preferment appears , there appears an equal zeal of our Religion . 3. Our Church-men are commended for their lives , and Learning , by the pens of their prime Adversaries . CHAP. VI. Reasons of refusal to leave the Romish Religion , collected out of printed Authors . Pap. I Cannot leave my Religion . I. Reason . Because , we must simply believe the Church of Rome , whether it teach true , or false . Stapl. Antidot . in Evang. Luc. 10. 16. pag. 528. And if the Pope believe there is no life to come , we must believe it as an Article of our Faith. Busgradus . And we must not hear Protestant Preachers , though they preach the Truth . Rhem. vpon Tit. 3. 10. And for your Scripture , we little weigh it . For the word of God , if it be not expounded , as the Church of Rome will have it , is the word of the Devil . Hosius de expresso verbo Dei. II. Reason . You rely too much upon the Gospel , and S. Paul's Epistles in your Religion , whereas , the Gospel is but a fable of Christ , as Pope Leo the tenth tells us . Apol. of H. Stephen . fol. 358. Smeton . contra Hamilton . pag. 104. And the Pope can dispense against the New Testament , Panormit . extra de divortiis . And he may check , when he pleases the Epistles of St. Paul. Carolus Ruinus Consil . 109. num . 1. volum . 5. And controul any thing avouched by all the Apostles . Rota in decis . 1. num . 3. in noviss . Anton. Maria in addit . ad decis . Rotae nov . de Big . n. 10. And there is an eternal Gospel , to wit , that of the Holy Ghost , which puts down Christs . Cirellus a Carmelite set it forth . III. Reason . You attribute all your Salvation to Faith in Christ alone . Whereas , He is the Saviour of men only , but of no women . Dial. of Dives and Pauper , compl . 6. cited by Rogers upon the Artic . and Prostellus in Jesuits Catech. l. 1. cap. 10. For Women are saved by S. Clare . Som. in Morn . de eccles . cap. 9. Mother Jane Postellus in Jesuits Catech lib. 8. cap. 10. Nay to spreak properly , S. Francis hath redeemed as many , as are saved since his daies . Conformit . of S. Fran. And the blood of S. Thomas a Becket . Hor. Beat. Virg. And sometimes one man , by his Satisfactions , redeems another . Test . Rhem. in Rom. 8. 17. IV. Reason . In your Church there is but one way to remission of sins , which you call Faith in Christ ; but we have many . For we put away Our Veniuls , with a little Holy water , Test . Rhem. in Rom. 8. 17. Mortals , by 1. Merits of the B. Virgin , Hor. B. Virg. 2. The Blood of Becket , ib. 3. Agnos Dei , or Holy Lambs , Cerem . l. 1. t. 7. 4. Little parcels of the Gospel , Breviar . 5. Becoming Fransciscans , confor . l. 1. sol . 101. 6. A Bishops pardon for 40 dayes , a Cardinals for a 100 daies , and the Popes for ever . Taxa Camaer . apud Esp . in 1. ad Tim. V. Reason . You stand too precisely upon your Sacraments , and require a true Faith , in the partaker . Whereas with us , to become a Monk , or a Nun , is as good as the Sacrament of Baptism . Aquin. de Ingres . relig . l. 2. c. 21. And the very true , and real Body of Christ may be devoured of Dogs , Hogs , Cats , and Rats . Alex. Hales , part 4. q. 45. Thom. parte 3. q. 8. art . 3. VI. Reason . Then for your Ministers , every one is allowed to have his wife ; or else enforced to live chastly , whereas with us , the Pope himself cannot dispense with a Priest to marry , no more than he can priviledge him to take a purse . Turianus found fault withal by Cassan . Consult . art . 23. But whoredom is allowed all the year long . See Sparkes's discovery , pag. 13. & constitut . Othen . de concubit . cleric . removend . And another sin for June , July , August , which you must not know of . Allowed for this time by Sixtus Quartus to all the family of the Cardinal of S. Lucie , vessel . Grovingens . tract . de indulgent . citat . à Jacob. Laurent . Jesuit . lib. pag. 196. vide Jo. Wolfii lection . memorab . centen . 15. pag. 836. For indeed the wickedness of the Church-men is a prime Argument of the worthiness of the Roman Church . Bellar. l. 4. de Rom. Pont. cap. 14. artic . 28. And the Pope can make that righteous , which is unrighteous . l. 1. Decretal . Greg. tit . 7. c. 5. And yet can no man say unto him , Sir , why do you so ? In extrav . tom . 22. titul . 5. c. ad Apostolatus . VII , and last Reason . You in the Church of England have cast off the Bishop of Rome , whereas the Bishop of Rome is a God. Dist . 96. c. Satis evidentur . & Panorm . cap. Quanto Abbas . FINIS . Notes, typically marginal, from the original text Notes for div A66403-e240 Psal . 130. 6. Psal . 143. 8. S. Greg. Homil . 33. in Iob. Georg. Cassander Pres. Eccles . Vives . Greg. Hom. 7. in Ezech. Aug. Serm. 86. de verbis Domini . Aug. Serm. 82. Carolus Paschalius . Carolus Paschal . Carolus Paschal Jo. Pici Mirandulae Doct. Salutif . Bern. Bonavent . Dionis . Carthus . Carolies Paschal . Vives . G. Cass . Vives . Vives . The practice of King Charles the First . Vives . Vives . G. Cass . August . Meditat. G. Cass . G. Cass . G Cass . Notes for div A66403-e6670 Jam. 2. 20 , 21 , 26. Notes for div A66403-e7740 Georg. Cassan . consult . titul . de Ecclesia . Russin . in Symb. August . Ser. 115. Id. Serm. 181. de Tempore . a Theoriani collo Damianus à Gots . Onuphrius in vita Julii . Cassand . cons . Page 930. meerly spiritual consisting in Faith , Hope , Charity , true Doctrin , &c. Institut . of a Christian . fol. 19. Cassand . ibid. a Cas consult . pag. 929 Gerson de potestaie Ecclesix . a Barclajus paraenes . lib. 1. gag . 7. b Can. loc . theol . l. 4. c. 1. Lindan panopl. l. 4. c. 7. a Quodlibets pag. 342. b Russic . com . c. 25. p. 103. c Sle. Hist . l. 5. d Allens confes . e Protest . p. 16. a John 3. 8. a Mat. 16. 12. b Joh. 6. 35. c 1. Cor. 5. 1. d Gal. 3. 1. e Rev. 2. 12. f Rev. 2. 18. g Acts 15. 29. h Anno Dom. 140. Dialog . qui inscribitur Tryphon . Luther . in epist ad Galat. in praefat . distinctio amissa in Comitiis Augustanis ab ipsis Germanis Principibus . Scultet . annal . decad . 1. p. 43. a In the year 1415. b In the year 1546. Matt. 16. 22. See the History of the Council of Trent . Gerson . de concil . ●●…ius obed . 31. Hen. 8. Instructions of a Christian in the Preface . Act. 23. 1. a In the year 1375. b In the year 1410. c De signis ruin . eccl . d 1411. e Bucholcer Anno 1517. f In Theor. g Phil. Comin . l. 3. h Guic. hist . l. 4. i In the year 1512. a Sand. de schis Ang. lib. 3. b 32. of Henry 8. In the Year 1552. Sander . de Scism . lib. 3. Harding against Jewell . a M. Mason Arch-deacon of Suff. b Institut . of a Christian . fol. 19. a S. Basil . Nazianz. S. Ambros . S. Hierom. S. Austin . were in their times called Heretiques . Lind in panopl. lib. 4. cap. 7. b Institut of a Christian fol. 18. a Dominic à Soto . in 4. Sent. d. 25. Biel. in 4. d. 25. q. 1. Con. 4. Capreol . in 4. d. 25. q. 1. art . 3. &c. a Euseb . l. 5. c. 23. Eras . epist . in Agrippa de vanit . c. 59. b Baron . tom . 3. ad ann . 375. c Euseb . l. 7. c. 2 , 3 , 4. Cassan . consult . art . 7. d Bellar. de Ro. Pont. l. 2. c. 25. & 46. Lindan Panopl l. 7. c. 89. Possevinus in Apparat . titul . Carthage . e Bellar. de Ro. Pont. l. 2. c. 31. Idem de Matri . c. 15. art . 2. Institut . of a Christian , set sorth Anno. 1537. by Authority . August . contra Epist . fundam c. 5. John 4. 29. John 4. 42. Wald. doct . fid . l. 2. art . 2. & . 27. Calv. Instit . l. 1. c. 7. d. 4. Calvin . instit . l. 1. c. 7. d. 7. Do all Interpret ? 1. Cor. 12. 30. Staplet . cont . 6. q. 7. exp . si art . Observed out of Dr. Field , Mr. Hooker , Chemnitius , and Trelcatius . Verba Lutheri ep . ad Hen. 8. tom . 2. ep . p. 290 Psal . 3● . 1. Rom. 4. ●5 . a August . tom . in Psal . 31. b Amb. in . cp . ad Rom. c. 8. Ephes . 2. 8. Rom. 8. 33. a Epiphau . b Hugo de S. V. l. 2. de Sacram. c. 11. Altis . l. 3. c Cassan . in consult . art . 21. a August . con● Faust . l. 20. c. 2. b Jovius hist . lib. 24. c August . in Psal . 113. d Idem de civit . Dei. lib. 22. cap. 10. e Epi. ad Heb. cap. 11. a Eckius in his Enchirid. b Orig. l. 2. in Epist . ad Rom. c Basil , cited by the Bishop of Lincoln . d Naz. Orat. 1 in Julian . & orat . in Gorgon . e Psa . 50. 15. f Mat. 4. 10. g Psa . 74. 12. a Eliens . resp . ad apolog . pag. 44. b Vide Epist . Vratistaviens . apud Scultetum , Annal. decad . 1. p. 150. a 1 K. James preface monit . ( a ) August . do moribus Ecclesiae . a August . de civit . Dei , l. 8. cap. 27. b Plin. Sect. l. 4. ep . 8. Florim . Remon . en son Histoir ex Hom. Mel. in evang . de Incarnat . Rogers in art . ●2 . a Leo 10. ep . ad Bemb . 17. b Rosa . Mar. c Polan . synt . l. 3. c. 24. d Aug. ser . 17. de verb. Ap. e Epiph. l. 3. advers . haeres . a P. Lom . 4. sent . dist . 45. Roffens . cont . art . Luther . art . 18. Cassand . prec . eccles . Vide epist . Vratislau . apud Scultet . Annal. dec . 1. pa. 152. See Common Prayer Book . Schoolmen is 4. sent . a Aug. conf . à apud Cassan . consult . art . 10. b Calvin . in 1 Cor. 11. 21. c Melan. in ep . ad Palat. & Granguellam . d Fortunatus Calvinista apud Greg. de Valent. l. 1. de praesen . christi in Euchar. c. 7. dist . Istius . Britanno Remanus pag 19. Aeneas Sylvius de orig . Bohem . c. 35. Alph. lib. 2. advers . haeres . tit . Ador. haer . 2. In annot . in Tertul. coron . Militis . Indefens . conc . Trid. l. 1. p. 41 Enchirid. c. 2. p. 101. De prohib . l. 2. c. 13. Recherches de la Fraunce , pa , 910 , & 511. a Lib. 11. epist 11. Epist . b Lindan . l. 3. Strom. cap. 33. c Index expur . distinct . 2. Blasph . Blasph : Blasph . Abomination Blasph . 
A30615	----	Two treatises of Mr. Jeremiah Burroughs. The first of earthly-mindedness, wherein is shewed, 1. What earthly-mindedness is. ... 6. Directions how to get our hearts free from earthly-mindedness. The second treatise. Of conversing in heaven, and walking with God. Wherein is shewed, 1. How the Saints have their conversation in heaven. ... 9. Rules for our walking with God. The fourth volumn [sic] published by Thomas Goodwyn. William Greenhil. Sydrach Simpson. Philip Nye. William Bridge. John Yates. William Adderley. Burroughs, Jeremiah, 1599-1646. 1652 Approx. 576 KB of XML-encoded text transcribed from 142 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A30615 Wing B6125A ESTC R213424 99825811 99825811 30201 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30615) Transcribed from: (Early English Books Online ; image set 30201) Images scanned from microfilm: (Early English Books, 1641-1700 ; 1773:13) Two treatises of Mr. Jeremiah Burroughs. The first of earthly-mindedness, wherein is shewed, 1. What earthly-mindedness is. ... 6. Directions how to get our hearts free from earthly-mindedness. The second treatise. Of conversing in heaven, and walking with God. Wherein is shewed, 1. How the Saints have their conversation in heaven. ... 9. Rules for our walking with God. The fourth volumn [sic] published by Thomas Goodwyn. William Greenhil. Sydrach Simpson. Philip Nye. William Bridge. John Yates. William Adderley. Burroughs, Jeremiah, 1599-1646. Goodwin, Thomas, 1600-1680. [20], 72, 75-82, 85-116, 217-339, [13] p. printed for Peter Cole, at the Printing-Press in Cornhill, near the Royal Exchange, London : 1652. "To the reader" signed: Thomas Goodwyn [and 6 others]. The words "Thomas Goodwyn. .. Philip Nye." and "William Bridge. .. William Adderley." are bracketed together on title page. Includes indexes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. Sin -- Meditations -- Early works to 1800. Christian life -- Early works to 1800. Independent churches -- England -- Early works to 1800. God -- Worship and love -- Early works to 1800. 2006-05 TCP Assigned for keying and markup 2006-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Ali Jakobson Sampled and proofread 2007-06 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion TWO TREATISES OF Mr. JEREMIAH BURROUGHS . The first Of Earthly-mindedness , Wherein is shewed , 1. What Earthly-mindedness is . 2. The Evils of Earthly-mindedness . 3. Several Convincements of Earthly-mindedness . 4. Several Reasons of Earthly-mindedness . 5. Considerations to take off the heart from Earthly-mindedness . 6. Directions how to get our hearts free from Earthly-mindedness . The second Treatise . Of Conversing in Heaven , and Walking with God. Wherein is shewed , 1. How the Saints have their Conversation in Heaven . 2. How the Saints Trade for Heaven . 3. Evidences of Heavenly Conversation . 4. That Heavenly Conversation is , 1. Convincing . 2. Growing . 3. Brings much glory to God. 4. Brings much glory to the Saints . 5. It will make suffering easie , 6. Brings much joy . 7. It 's very safe . 5. Directions for Heavenly Conversation . 6. What Walking with God is . 7. The Excellency of walking with God. 8. Evidences of our walking with God. 9. Rules for our walking with God. The Fourth Volumn published by Thomas Goodwyn . William Bridge . William Greenhil . John Yates . Sydrach Simpson . Philip Nye . William Adderley . London , Printed for Peter Cole , at the Printing-Press in Cornhill , near the Royal Exchange , 1652. TO the READER . IT was the saying of a Servant of Christ , Every day a Christian spends on Earth , is a day lost in heaven ; sure he meant it of the Place , not the Company , For what makes Heaven , but Vnion and Communion with God in Jesus Christ ? Now this being attainable in this life what hinders but a Christian may live in heaven whilst he lives upon earth ? Truly our Fellowship is with the Father , & with his Son Jesus Christ , 1 Job . 13. And our Conversation is in Heaven ( saith another Apostle ) Phil. 3. 20. And I live , yet not I , but Christ liveth in me , and the life which I now live in the flesh , I live by the faith of the Son of God , Gal. 2. 20. These were men on earth , subject to such infirmities as these are , yet lived in Heaven ; and there are yet in this declining , wanton , Christ-denying age , a Generation upon earth thus living , whose lives and graces , though hidden under a mean out side , under many reproaches and infirmities , yet shine inwardly with the glory of Christ upon them , who though they be in the world , yet follow the Lord with a Spirit differing from the spirit of the world ; and amongst these hidden ones of the Lord , this blessed man ( the preacher of these Sermons , of whom the world was not worthy ) was such a one , who whilst he was upon earth , lived in Heaven ; and as thou maiest easily perceive , the end and scope of these Sermons is , to winde up thy heart to the like frame and posture ; viz. To take it off from perishing vanities , and to set it upon that which is the real and durable substance : We see upon what weak shoulders the fair neck of all worldly pomp and glory now stands , and how the Lord is winding up , and putting an end to the glories of the Kingdoms of men , who have not contributed their strength and power to the advancing , but contrariwise , to the pulling down and ecclypsing of the glory of the Kingdom of Jesus Christ : Besides what the World tells us , never had any age by the works of providence , more examples laid before them of the worlds vanity , than in our daies ; and therefore our hearts should s●t loose to all things that cannot stretch themselves to eternity : The Apostles reason is full of weight , It remains ( saith he ) that both they that have wives , be as though they had none , and they that weep , as though they wept not , and they that rejoyce , as though they rejoyced not , and they that buy , as though they possessed not , and they that use the world , as not abusing it ; and this Exhortation he puts on by this Argument , The time is short , or as the word is , The remainder of our season is now folding up , as a sail or curtain into a narrow room : Time is short , and life shorter , and the end of all things is at hand , and we have greater things to minde , and to set our hearts upon . The Divinityy of this holy mans spirit did much appear in this , that having much of the comfort that Earth could afford him , he still looked upon all Creatures Contentments with the eyes of a stranger , and on order to the raising up of his soul to a more holy , humble , serviceable , self denying walking with God. For him that injoyes little or nothing in the world , to speak much of the worlds vanity and emptynesse and of taking the heart off that , the sweetness whereof he never possessed , is not so much , as when a man is surrounded with the confluence of Creature-comforts , then by a Divine spirit to tread upon the neck of these things , and to be caught up into the third Heaven , bathing , solacing and satisfying it self with sweet and higher injoyments , with the more savory and cordial apprehensions it hath of Jesus Christ ; this is somewhat like him that is made partaker of the Divine Nature , and that lives above the world in the injoyment of the world ; so that now Reader thou hast these Sermons twice printed , once in the practice of this holy man , and now again in these papers which we present to thee in this preaching stile ( though we confess things might have been more contracted ) because we find this way more desired , more acceptable to his hearers , and if we mistake not , more working upon the affections , and more profitable to the greatest part of Christians . The Lord Jesus be with thy Spirit , and go along with these and all other his precious labors , to the furtherance of the joy of thy Faith , building thee up in the inner man , and directing thee in the way to thine eternal rest . Thomas Goodwyn , William Greenhil , Sydrach Simpson , Philip Nye , William Bridge , John Yates , William Adderley , THou hast here the names of al the Books of Mr. Jeremiah Burroughs , that are published by us , Thomas Goodwyn , William Greenhil , Sydrach Simpson , Philip Nye , William Bridge , John Yates , William Adderley . The first Volumn The rare Jewel of Christian Contentment . The second Volumn Gospel Worship . The third Volumn Gospel Conversation . The fourth Volumn Two Treatises , the one of Earthly-mindedness , the other of conversing in Heaven , and walking with God. THE CONTENTS OF THE FOURTH VOLUUMN . Philip. 3. 19. CHAP. I. TExt opened Page 2 Doctrine There is a great difference between a wicked man and a godly man , The one minds the Earth : the other , his Conversation is in Heaven 3 CHAP. II. Earthly-mindedness discovered in nine particulars 1 When men look upon Earthly things as the greatest things . 5 2 When the choicest of their thoughts are busied about earthly things ▪ 6 3 When their hearts cleave to the earth Page 8 4 When their hearts are filled with distracted cares about the earth . 9 5 When the greatest endeavors of their lives are about things of the earth 11 6 When they seek any earthly thing for its self and not in subordination to some higher good 13 7 When they are earthly in spiritual things 15 8 When they pass by great difficulties about earthly matters and they seem little to them ibid 9 When they conceive of the most heavenly truth in an earthly way Page 17 CHAP. III. Fourteen Evils of Earthly-mindedness 1 It is Adultery 20 2 It is Idolatry ibid Object . What Idolatry is there in it ? Answ . 1 They depart from God 22 2 They chuse rather to make the earth to be their god , than the infinit First-Being of all things ibid 3 It is enmity against God 23 4 It is opposite and contrary to the work of grace 24 1 Before Conversion 1 To the call of conversion 26 2 To the souls answer to this call ibid 3 To the resigning up of the soul to God as the chiefest good 26 2 After conversion to their work of grace 1 Grace brings a new light to the soul ibid 2 Make him a new creature 27 3 Is of an elevating nature ibid 4 Is of an enlarging nature ibid 5 Grace sanctifies the soul 28 5 It puts men upon great temptations Page 28 6 It is one of the greatest bindrances to the profit of the Ministry 30 7 It causeth many foolish lusts in the heart 34 1 It causeth them to follow after things that are vile ibid 2. It makes them a servant to their servants ibid 3 A man might have more of it , and not mind it so much as he doth 35 4 You pay a great deal more for it than 't is worth 36 5 What he doth he must needs undo again 38 6 They lose the comfort of earthly things before they have them 39 8 It is the root of Apostacy 40 9 It doth wonderfully dead the heart in the prayer 42 10 It is just with God , their names should be written in the earth 43 11 They have the curse of the serpent upon them 44 12 It is a dishonor to God , and a scandal to Religion 45 13 It doth exceedingly hinder preparation for death 47 14 It will drown thy soul in perdition 50 Preparation to Convincements . Men may be earthly-minded and yet not know they are so Page 51 Five things may be wrought in an earthly-minded man 1 His judgment may be convinced that there is a vanity in them 52 2 He may have some kind of contentment in them ib. 3 They may speak great words about the vanity of this world ibid 4 They may be free from getting any thing by deceit ibid 5 They may dispise some earthly things ibid Convincement 1 When a man rests upon earthly props for the good he doth expect 54 Convincement 2 When men make most provision for the things of this world for themselves and their children 55 Convincement 3 When a man can be content with a slight assurance of heavenly things , but never thinks him sure enough for the matters of the earth 56 Convincement 4 When he is contented with a little sanctification , but in things of this world would s●ill have more and more Page 58 Convincement 5 When they are very wise in matters of the world , but very weak in spiritual 59 Convincement 6 When their discourses are of the world 60 Convincement 7 When spiritual things must give way to earthliness 61 Convincement 8 When they care not how it is with the Church so it be well with them in things of the world ibid Convincement 7 When the more spiritual a truth is the lesse it takes with their hearts 63 CHAP. IV. Reasons of mens Earthly-mindedness . 1 The things of the earth appear reall to them , but Heavenly things are but a notion 64 2 They look upon them as the present necessary things ibid 3 These things are most sutable to mens hearts 65 4 They have a very fair shew to the flesh ib. 5 Men naturally know no better things 66 6 There are earthly principles continually dropping into men by conversing with other men of the earth ibid 7 The sensible experience they have of their sweetness Page 67 CHAP. V. Considerations to take off the hearts of men from earthly-mindedness Consideration 1 If thou couldst possess all the things of the earth there is not so much good in them , as to countervail the evil of one sin 68 Consideration 2 The chiefest things of the earth have been and are the portion of reprobates ibid Consideration 3. God hath made man for higher things than the things of the earth 69 Consideration 4. The soul of a man is of too high a birth to have the strength of it spent about the things of the earth . 70 Consideration 5. All the things of the earth are uncertain 71 Consideration 6. Consider what hath become of such men in former ages 72 Consideration 7. How short thy time is in this world Page 73 Consid . 8. A little will serve the turn to carry us through this world 76 Consid . 9. There is no good to be had in them further than God is pleased to let himself through them 77 Consid . 10 If you be godly God promiseth to take care of you for the things of the earth ibid Consid . 11. All that are professors of Religion should be dead to the world 79 CHAP. VI Exhortation to beware of earthly-mindedness 81 CHAP. VII Directions to get our hearts free from Earthly-mindednesse 1 Be watchful over your thoughts 86 2 Be humbled for sin ibid 3 Set the exampls of the Saints before you 86 4 Consider the great accompt we are to give for all earthly things ibid 5 Set the Lord Jesus Christ before you 88 THE CONTENTS OF THE ENSUING TREATISE OF AN HEAVENLY-CONVESATION . PHILIPPIANS , 3. 20. CHAP. I HOw far the examples of godly men should prevail with us Page 91 1 More than other examples 93 1 More than the examples of rich men ibid 2 More than the example of the multitude ibid 3 More than the examples of those nearly related to us ibid 2 They should be enough to take off prejudices that come from accusations of men ib. 3 They should make us enquire after those waies Page 94 4 We should not oppose those waies 95 5 They should prepare us to let in any truth they profess ibid 9 They should confirm us in the truth 96 CHAP. II. What is to be done when examples of godly men are contrary 1 It puts us to a strict examination 97 2 which way hath most earthly inducements 98 CHAP. III Rebuke to those that follow the example of the wicked , and reject the example of the godly Page 98 CHAP. IV Two Doctrines 1 The Saints are Citizens of Heaven 100 2 Their Conversation while they are in this world is in Heaven ibid CHAP. V How the Saints are Citizens of Heaven 102 1 Their names are inroll'd there 102 2 Christ their Head bath taken possession of Heaven in their names ibid 3 When they actually beleeve they take up their freedom 103 4 They cannot again be as slaves ibid 5 They have right to all the common stock and treasury of heaven ibid 6 They have the same confirmation of their blessed estate that the Angels have ibid 7 They have priviledge of a free rtade to Heaven Page 104 8 They have for he present communion with the Angels ib. 9 They have the protection of Heaven ib. CHAP. VI How the Saints have their conversation in Heaven 106 1 The aim of their hearts is heaven-wards 107 2 They are acted by Heavenly principles in their waies 108 1 That God is all in all ib. 2 That God is the infinite First being ib. 3 They have communion with the God of Heaven ib. 4 They live according to the Laws of Heaven 110 5 Their soul is where it loves rather than where it lives 111 6 They deilght in the same things that are done in Heaven 114 1 The sight of Gods face 115 2 The praising of God ib. 3 The keeping a perpetual Sabbath ib. 7 They are heavenly in earthly imployments 115 8 They are heavenly when they converse together 116 9 Their great trade upon earth is for heaven 217 CHAP. VII The Saints trading for Heaven opened . 1 They have skill in they commodity they trade for Page 217 2 They have a stock to trade withal 218 3 They take the advantage of the Market for commodities ib. 4 There is much inter course ib. 5 Their chief stock is where they trade 220 6 They are willing to part with any thing here to receive advantage where they trade ib. 7 They trust much 221 CHAP. VII Evidences of mens having their conversations in heaven Evidence 1. They canvilifie all the things on earth 222 Evidence 2 They can be content and live comfortably with little in this world ib. Evidence 3 They can suffer hard things with joyful hearts 223 Evidence 4. Their hearts are filled with heavenly riches 225 Evidence 5 They are willing to purchase the priviledges of Heavne at a dear rate ib. Evidence 6 They are sensible of the stoppages between heaven and their souls Page 26 Evidence 7 Their willingness to die 227 CHAP. IX Reasons why the Saints have their Conversation in heaven ib. 1 Because their souls are from Heaven 228 2 By grace the soul hath a Divine Nature put into it 230 3 Their most choise things are in heaven 231 4 God orders it so to wean their hearts from the world 233 CHAP. X. Use 1. To reprove such as have their conversations in hell 234 CHAP. XI . Use 2. To reprove hypocrites 235 CHAP. XII . Use 3. Let us not find fault with the strictness of Gods waies Page 237 CHAP. XIII . Use 4. To reprove such as are godly and yet fail in this thing 238 CHAP. XIV . An Heavenly Conversation is a convincing conversation 241 CHAP. XV. A Heavenly Conversation is growing 243 CHAP. XVI . A Heavenly Conversation brings much glory to God 244 CHAP. XVII . A Heavenly Conversation brings much glory to the Saints 246 CHAP. XVIII . A Heavenly Conversation will make sufferings easie 247 CHAP. XIX . A Heavenly Conversation brings much joy 249 CHAP. XX. An Heavenly Conversation is very safe 250 CHAP. XXI . An Heavenly Conversation gives abundant entrance into glory ibid CHAP. XXII . Directions how to get a Heavenly Conversation Direct . 1. Be perswaded that it is attainable Page 251 Direct . 2. Labor to keep a cleer conscience 252 Direct . 3. Watch opportunities for heavenly exercises ibid Direct . 4 Rest not in formality 253 Direct . 5. Labor to beat down your bodies . 254 Direct . 6. Labor to be skilful in the Mystery of godliness , to draw strength from Christ in every thing you do ibid Direct . 7. Exercise the grace of faith much 256 THE CONTENTS Of the ensuing TREATISE OF WALKING with GOD. GENESIS , 45. 24. CHAP. I. TEXT opened Page 261 CHAP. II. Doctrine . 'T is the Excellency of a Christian to walk with God 265 CHAP. III. How the soul is brought to walk with God 1 Every one by nature goes astray from God 268 2 The Lord manifesteth to the soul the way of life ibid 3 The Lord makes peace between himself and a sinner . 269 4 God renders himself lovely to the soul 270 5 God sends his Holy Spirit to guide him 271 6 Christ takes the soul and brings it to God the Father 271 CHAP. IV What walking with God is . 1 It causeth the soul to eye God 272 2 It causeth a man to carry himself as in Gods presence 273 3 He makes Gods will the rule of his will Page 274 4 The soul hath the same ends that God hath 275 5 It suits the soul to the administrations of God 276 6 To have a holy dependance upon God 1 For Direction 277 2 For Protection 278 3 For Assistance ibid 4 For a Blessing upon all it doth ibid 7 It makes a man free and ready in the waies of God 279 8 It consists in communion with God 280 9 It causeth the soule to follow God more as he reveals himself more 282 CHAP. V Excellencies of walking with God Excellency 1 It makes the waies of God easie 286 Excellency 2 It is most honorable 287 Excellency 3 The soul hath blessed satisfaction in it 288 Excellency 4 It is a special part of the Covenant of God on our parts 290 Excellency 5 There is a blessed safety in walking with God 292 Excellency 6 Hence the soul enjoys sweet familiarity with God 293 Excellency 7 To them God communicates his secrets 294 Excellency 8 They find favor in Gods eyes for granting their petitions . 295 Excellency 9 There is a glory put upon the soul 296 Excellency 10 Gods presence doth mightily draw forth every grace Page 297 Excellency 11 The presence of God shall never be terrible to the soul , neither at death nor judgment 298 Excellency 12 It will be blessedness in the end 299 CHAP. VII Vses of Exhortation Vse 1 Blesse God that he will be pleased to walk thus with his poor creatures 300 Vse 2 What strangers the world are to this walking with God 301 Vse 3 What vile hearts are ours that we are so backward to walk with God 302 Vse 4 Let us keep close to God in our walking wtih him 303 Vse 5 If there be so much excellency in walking with God here , what will there be in heaven 304 CHAP. VIII Evidence of our walking with God 306 Evidence 1 He depends not much upon sence and reason in the course of his life 307 Evidence 2 He is the same in private that he is in publick 307 Evidence 3 He hath a serious spirit 309 Evidence 4 They walk in newness of life 310 Evidence 5 When he hath to do with the creature he doth quickly passe through the creature unto God 311 Evidence 6 He loves to be much retired from the world 312 Evidence 7 He is careful to make even his accounts with God 315 Evidence 8 The more spiritual any Truth , or Ordinance or any company is , the more the soul delights in it 314 Evidence 9 He walk in all the Commandements of God 315 Evidence 10 See how the Scripture describes it 1 It is a walk of humility 316 2 It is a walk of uprightness ibid 3 It is a walk in the fear of God 317 4 The comfort of the holy Ghost is joyned with it 318 5 It is a walk above 319 6 They endeavour to walk as Christ walked ibid CHAP. IX Rules of Direction for walking with God Rule 1 Be sure there be no way of fin in thee 320 Rule 2 Labor to withdraw thy heart from earthly and sensual things 321 Rule 3 Evermore take Christ with thee 322 Rule 4 Be careful to beautifie thy soul 323 Rule 5 Take heed of halting 325 Rule 6 Take heed of formality in holy duties 326 Rule 7 Take heed of secres slidings away from the Truths of God 327 Rule 8 Labor to keep such a tenderness of spirit as to be sensible of the beginnings of declining 329 Rule 9 Labor to be spiritual in thy solitary times 330 Rule 11 Go on with a resolution in holy duties though thou see nothing come of them for the present 331 Rule 12 Make good interpretation of all Gods dealings with thee 332 CHAP. X An objection of Gods hiding his face Answered 1 It is a good sign when thou art sensible of his withdrawings 333 2 Examine whether thou hast not some times shut out God from thee ibid 3 It is better God withdraw than that we withdraw 336 4 Gods withdrawing his comfort is not alwaies the withdrawing his presence ibid 5 If thou canst not see Gods face , hearken to hear his voice 337 6 Keep thy self in a waiting frame for God 338 FINIS . The Names of several Books Printed by Peter Cole , at the sign of the Printing-Press in Cornhil , by the Exchange , London . A Congregational Church is a Catholike Visible Church . By Samuel Stone . Twelve several Books of Mr. William Bridg , Collected into one Volumn . Viz. 1 The great Gospel-Mystery of the Saints Comfort and Holiness , opened and applied from Christs Priestly Office. 2 Satans Power to Tempt ; and Christs Love to , and Care of His People under Temptation . 3 Thankfulness required in every Condition . 4 Grace for Grace ; or , the Overflowings of Christs Fulness received by all Saints . 5 The Spiritual Actings of Faith , through Natural Impossibilities . 6 Evangelical Repentance . 7 The Spiritual-Life , and In-Being of Christ in all Beleevers . 8 The Woman of Canaan . 9 The Saints Hiding-Place in time of Gods Anger . 10 Christs Coming is at our Midnight . 11 A Vindication of Ordinances . 12 Grace and Love beyond Gifts . Four several Books , by Nich. Culpeper , Gent. Student in Physick and Astrology . 1 A PHYSICAL DIRECTORY : Or a Translation of the Dispensatory , made by the Colledg of Physitians of London . Whereunto is added , The Key to Galen 's Method of Physick . 2 A DIRECTORY for Midwives ; or a Guide for Women . 3 GALEN's Art of PHYSICK . 4 The ENGLISH PHYSITIAN ; being an Astrologo-Physical Discourse of the Vulgar Herbs of this Nation ; wherein is shewed how to cure a mans self of most Diseases incident to mans Body , with such things as grow in England , and for three-pence charge . Also in the same Book is shewed , 1. The time of gathering all Herbs both Vulgarly and Astrologically . 2. The way of drying and keeping them and their Juyces 3. The way of making and keeping all manner of useful Compounds , made of those Herbs . 4. The way of mixing the Medicines according to Cause , and mixture of the Disease , and the part of the Body afflicted . A Godly and Fruitful Exposition , on the first Epistle of Peter . By Mr. John Rogers , Minister of the Word of God at Dedham in Essex . The Wonders of the Load-stone , by Mr. Samuel Ward of Ipswich . An Exposition on the Gospel of the Evangelist St. Matthew , by Mr. Ward . Clows Chirurgery . Marks of Salvation . Christians Engagement for the Gospel , by John Goodwin . Great Church Ordinance of Baptism . Mr. Love's Case , containing his Petitions , Narrative , and Speech . Vox Pacifica , or a Perswasive to Peace . Dr. Prestons Saints submission , and Satans Overthrow . Pious mans practice in Parliament Time. A Treatise of the Rickets , being a Disease common to Children ; Wherein is shewed , 1. The Essence . 2. The Causes . 3. The Signs . 4. The Remedies of the Disease . Published in Latin by Dr. Glisson , Dr. Bale , and Dr. Regemorter . Mr. Symsons Sermon at Westminster . Mr. Feaks Sermon before the Lord Major . Mr. Phillips Treatise of Hell. — of Christs Geneology . Seven Books of Mr. Jeremiah Burroughs lately published ; As also the Texts of Scripture upon which they are grounded . 1 The Rare Jewel of Christian Contentment , on Phil. 4. 11. Wherin is shewed , 1. What Contentment is , 2. It is an holy Art and Mystery , 3. The Excellencies of it , 4. The Evil of the contrary sin of Murmuring , the Aggravations of it . 2 Gospel-Worship , on Levit. 10. 3. Wherin is shewed , 1. The right manner of the Worship of God in general ; and particularly , In Hearing the Word , Receiving the Lords Supper , and Prayer . 3 Gospel-Conversation , on Phil. 1. 17. Wherin is shewed , 1. That the Conversations of Beleevers must be above what could be by the Light of Nature , 2. Beyond those that lived under the Law , 3. And sutable to what Truths the Gospel holds forth . To which is added , The Misery of those Men that have their Portion in this Life only , on Psal . 17. 14. 4 A Treatise of Earthly-mindedness . Wherin is shewed , 1 What Earthly-mindedness is , 2 The great Evil therof , on Phil. 3. part of the 19. Vers . Also to the same Book is joyned , A Treatise of Heavenly-mindedness and walking with God , on Gen. 5. 24. and on Phil. 3. 20. 5 An Exposition , on the fourth , fifth , sixth , and seventh Chapters of the Prohesie of Hosea . 6 An Exposition on the eighth , ninth , and tenth Chapters of Hosea . 7 An Exposition on the eleventh , twelfth , and thirteenth Chapters of Hosea . A Treatise of Politick Power , wherein 7 Questions are Answered , 1. Whereof Power is made , and for what ordained ; 2. Whether Kings and Governors have an absolute Power over the People ; 3. Whether Kings and Governors be subject to the Laws of God , or the Laws of their Countries ; 4. How far the People are to obey their Governors ; 5. Whether all the People have be their Governors ; 6. Whether it be Lawful to depose an evil Governor ; : 7. What Confidence is to be given to Princes . The Compassionate Samaritan . Six Sermons , Preached by Dr. Hill , collected into one Volumn . Dr. Sibbs on the Philippians . The Best and Worst Magistrate , by Obadiah Sedgwick . The craft and cruelty of the churches Adversaries , by Matthew Newcomin . A sacred Panygrick , by Steph. Martial , Barriffs Military Discipline . The Immortality of Mans Soul. The Anatomist Anatomized . A TREATISE OF Earthly-mindedness . CHAP. I. The Text Opened . PHILIP . 3. latter part of the 19. verse . — Who mind Earthly things . THIS precious Scripture cleerly holds forth the different disposition of wicked and of godly men ; especially of such wicked men , as set themselves against the Gospel ; for it relates to such as were professed enemies to the Cross of Christ , that labored what they could to hinder the success of the Ministry of Paul. You shall find if you look back a few verses , that this is meant of those kind of men especially , for he tels us , that many walk'd so , as they were enemies to the Cross of Christ : they were those that opposed the preaching of Paul , and his Ministry : and he describes those men what they were by divers Characters , but I 'le treat of none but this , Who mind Earthly things . Who mind Earthly things ; who savour , or relish Earthly things , so you may translate the word as well . It is a general word comprehending the actions and operations , both of the understanding and will : It is in Scripture applied to both , but most commonly to the Actions of the wil and affections ; we are particular in Actions of the Will. Earthly things ] The things that are upon the Earth , whatsoever they be , the Beauty , the Glory , and Parentry of the Earth ; the Profits that are Earthly , the Pleasures and Honors of the world ; who mind any things inordinatly that are sublunary accommodations . But we carry and behave our selves as free Denizens of the City of Heaven ; for so the words in the Original are , if we should thus reade them : Our City whereof we are Citizens , and whereunto we have right , is Heaven . But our Conversation , our City Converse , it is of things that are above the earth : when the Apostle would have men to follow their example and not the example of others , in the 17. verse , he uses this as an Argument , saith he , such and such men are enemies to the Cross of Christ , and they make their belly their god , and they mind Earthly things : do not follow them , do not hearken what they say to you , they come up and down from house to house , and whisper this and that to you , and would take you off from the ways of God , God hath begun to enlighten you , and to stir your consciences , do not let the precious affections of your souls run wast towards them , but be ye followers of us as we are of Christ ; for our Conversation is in Heaven with our Lord and Master , there comes in the Argument in the 20. verse . So that being the only scope and meaning of the words , take this Doctrinal Truth . That this is the great difference between a wicked man and a godly man ; one minds Earthly things : and the other hath his Conversation in Heaven . I intend to handle both these in order . One of these minds Earthly things : It is a paralel Scripture that we have in the 8. to the Rom. 5. verse , For they that are after the flesh , do mind the things of the flesh . Do mind , there is the same word , only here the Participle , and there in the Verb , but the meaning is the same , as they that are after the Earth , mind Earthly things : so they that are after the flesh savours fleshly things : the first part of this point , is the discription of wicked men , that are enemies to the crosse of Christ , and to the waies of godliness , and they are men that mind Earthly things , the more grosse of them are described before , To have their bellies to be their god , some of them are very sensual , druken , unclean , and altogether given to satisfie the flesh in fleshly lusts : But there are others that do not appear to be so brutish , yet they are men of earthly minds , savour only of earthly things , and these are the men that are secret enemies to the crosse of Christ , yea , and wil many times appear so to be , it will break out at length : Such a man whose spirit hath been earthly for a long time , will appear at length to be an enemy to Christs crosse . Now in the handling of this point , I will propound these Five things to treat of . First . What it is to mind earthly things in a sinfull way : or thus , When a man may be said to be an Earthly-minded man , that we may know when a man is an Earthly-minded man , what it is to mind Earthly things , that the Apostle here describes a wicked man by . Without the opening of this , al that I shall say afterwards will be but to little purpose . Secondly . The great evil that there is in minding of Earthly things : and I shall discover to you a greater evil in it than you are aware of . Thirdly . Lay down some Convincements whereby those men and women that ( it may be ) think they are cleer from this sin , yet may have it discovered unto their consciences , that they are the men and women that do mind Earthly things . Fourthly . I shall search into the Reason , Why it is that the hearts of men and women are so much after Earthly things . Fifthly . I shall labour to take off your hearts from Earthly things . These are the Five things that are to be done in the first part of the point , Namely , the Character of wicked men here laid down , Who mind Earthly things . For the first . Who they are , that mind Earthly things . Certainly , they are not all those that enjoy earthly things ; all men that do make use of earthly things , must not be condemned for minding earthly things . Paul himself in this very Epistle , where he wrote to these Philippians , chap. 4. vers . 12. Though he knew how to want , yet he knew how to abound : he could tell how to make use of earthly things , yea , and he gives charge , That all those that are instructed should make such as had instructed them partakers of all their goods . It may be , they would have said , is not this , To mind Earthly things ? To require those that are instructed , to make those that did instruct them partakers of all their goods : Paul doth charge this . Yea , and Christ himself , even in that Scripture where he does labor most to take the thoughts of men off from the earth ; as not to take any thought , what they should eat , or drink , yet saith he , Your heavenly Father knows that yea have need of these things in the 6. of Matthew : and Gal. 6. 6. Let him that is taught in the Word communicate unto him that teacheth in all good things : and if there be any pretence against it , yet saith he , be not deceived , God is not mocked ; for whatsoever a man soweth , that shall he also reap . Thus therefore it is not here charged , as a note of an evil man , to have earthly things , and doth justly require what is due unto him , as here Paul doth ; and the Galatians could not charge him , as breaking his own Rule which he wrote to the Philppians ; and therefore we must enquire out somwhat else that 's here means , by minding earthly things . When a man or woman doth mind earthly things in a sinful way , And for that there are these several particulars considerable . CHAP. II. Earthly-mindedness discovered in Nine particulars . THE first is this , When a man looks upon earthly things as the greatest things of all , when he hath a high esteem of earthly things , as THE things : as thus , Oh if I had such and such things as others have , Oh how happy should I be , how happy are such and such men that do enjoy such earthly things at their will , in their dwellings , their furniture , their comings in , Oh these are the brave things , these are the delightful things , these are THE things wherein felicity and happiness doth consist . When men shall promise to themselves felicity in any earthly things , then they mind earthly things . I remember golden mouth'd Chrysostom hath a speech of a covetous man , That he looks upon his Money , and he sees more beauty in his Money than in the very Sun it self that shines in the Firmament : When men look upon the things of the earth as the most beautiful things in their eyes : Certainly that man is in a distemper , when he puts such a high esteem upon any earthly things , this esteem is not according to what God and his Saints do put upon earthly things , God never puts any great eminencie on any earthly thing ; he never made any earthly things to be any great Conduit , or means of Conveyance of any great good from himsel unto his Creature ; If you would know what your heart , are , you may know it by this one sign as much as any What do you account your excellencie ? according to what any man or woman accounts their excellency to consist in , so are their hearts , their hearts are sutable ; in the 27. chap. of Genesis , 28. 39. verses . You shall find there Isaac blessing of Jacob and Esau , he blesses them both : but now , what I would observe is this , the difference in the placing of them , you shall observe , the blessing of Jacob in the 28. verse , therefore God giveth of the dew of Heaven , and the fatness of the earth , and plenty of Corn and Wine , that 's Jacob's blessing : Now look to Esau's blessing , for the blessing was sutable to their disposition , and Jacob's father answered and said unto him , behold thy dwelling shall be of the fatness of the earth , and of the dew of Heaven from above : mark , Isaac blesses them both with the dew of Heaven and fatness of the earth ; but now , in Jacob's blessing the dew of Heaven is first , and the fatness of the earth is in the second place ; but in Esau's blessing the fatness of the earth is first , and then the dew of Heaven : noting this , That a godly man indeed , doth stand in need of the things of the earth , as Christ saith , your father knows you stand in need of this things ; I but the great thing in the first place that a godly heart doth mind , it t s , The dew of Heaven , and then in the second place , The blessing of the erath ; But now , a carnal heart doth think it hath some need of the things of Heaven , it will acknowledge that : I but in the first place it's the fatness of the earth they desire : and secondly the dew of Heaven , So that that 's the first thing : Earthly minded men look upon these things as the high and chief things , and hence it is that the choise of the thoughts of an earthly-minded man is carried out on worldly objects . Secondly , When the Cream and choise of the thoughts of men and women are busied about earthly things then they mind earthly things in a sinful manner : You may know what your hearts are by your thoughts as much as any thing , the thoughts are the immediate ebulitions or risings up of the heart ( as I may so call them ) that is the bubbles that come from the heart immediately ; a man cannot know what is in his heart so much by words and actions , as by the thoughts , because the thoughts immediately spring from the heart , as thus , I can tell what the water is in such a fountain better from that that bubbles up immediatly from the fountain-head , than I can tell by the water that runs in the stream a mile or two off , for there may many things intervene in the stream a mile or two off that never came from the fountain-head , but that that immediately bubbles from the fountain-head , that discovers of what nature the fountain is : So the thoughts are as it were the first born of the heart , and therefore the heart may be known what it is by the thoughts , Prov. 23. 7. saith the holy Ghost there , As he thinketh in his heart , so is he ; That which is here spoken in a particular case may be applied in the general , As a man thinks in his heart so is he , as his thoughts are so is he : So is the heart as the thoughts of the mind are , Men may keep in words and actions out of by-respects , I but if you could know what the heart is , and look into the haunts of it in secret , that would discover to your selves what you are : as now , Many of your servants , when they are in your presence before you or before others they may out of divers respects carry themselves fairly , but if you would find them out , labour to know what they do when they are alone in their private haunts : So , would you know your own hearts ? do not so much look at them , and take a scantling of them by how you behave your selves in words and actions before others , but what they are in your private chambers , what they are in the inward thoughts of the mind , there the heart comes to be discovered most ; And by these thoughts I do not mean every kind of injection , or suggestion , for sometimes the Devil may cast in evil thoughts into the most holy ; but I mean such thoughts as are sweet to the soul , whereby the soul comes to suck out sweetness , and contentment , for that 's the minding earthly things , when you find the strength of your thoughts to be upon the things of the earth : and they are more sutable to your hearts than any other : It is not when through weakness the mind may be wandring this way or that way , or through suggestions or temptations ; but now , when men or women are most themselves when alone and free , then for to examine what are the most sutable thoughts to their hearts , Can you say when you are alone , Oh the very thoughts of God are sweet to me , immediate in his Law day and night , and suck out sweetness there as from an hony comb ? But an unclean wretch will suck out sweetness of his unclean thoughts when he is alone ; and so the earthly minded man will suck out the sweetness of his earthly thoughts , and so the Ambitious man the sweetness of his pride when he is alone , and these are the most contentful thoughts to him , he can run along if it be two or three hours together and take delight and pleasure in them : here 's Earthly-mindedness . The third thing is this , An Earthly-minded man , is one whose heart cleaves to the earth : for so I told you the word was , not only to mind , but to savour the things of the earth : his heart doth cleave to the earth : The Psalmist in a far differing case said , that his soul did cleave to the dust : but it 's true of many men in this case that I am speaking of , their very souls do cleave to the dust , their spirits are mixed with the earth , and therefore they are drossie : Though it may be they have some good common gifts , some good natural parts , and some workings of the holy Ghost upon them , yet their spirits are drossie : because they are mixt with the earth : discourse never so much to these men of the vanity of the things of the earth , they will give you the hearing , but when you have done all , their souls do cleave to the earth : and discourse never so much to them of the excellency of heavenly things , they will hear you , but when you have done all , their souls stil cleaves to the earth : As a man whose soul cleaves in love to a woman , ( As it is said of Sampson , his soul did cleave to Dalilab ) talk what you will against that women , or of the excellency of any other woman , yet his soul cleaves to that woman : so 't is in an earthly minded man , let what will be said against the things of the earth , or what can be said for the setting forth of the excellency of the things of Heaven , yet his soul cleaves to the earth : as the Serpents belly did to the dust of the ground . That 's an earthly minded man. Fourthly , An earthly minded man , it on , whose heart is filled with distracting cares about the earth : what he shall eat and drink , and what he shall put on , how he shall provide for himself and his family , and what shall become of him at such a time , Though he be well now yet what may become of him afterwards : when the heart is filled with distracting cares about the things of the earth ; so far as the heart hath these prevailing over it , so far such a man may be judged to be earthly . There are two things that do cause distrating cares about anie businesse The first is , An apprehension of some verie great evil In case I should be disappointed , I look upon my disappointment in such a thing as a most intolerable evil to me , If I should be disappointed I know not what in the world to do That 's the first The second is , An uncertaintie in the means for the preventment of this disappointment : when as I look upon disappointment as a very great evil , so those means that should prevent and help me against disappointment I cannot trust to : I look upon them as too weak to help me , notwithstanding al such means I may yet be desappointed , this causes distracting thoughts ; so , t is in the things of the earth , an earthly minded man or woman hath his thoughts fil'd with distracting cares about the world . That is thus First , They looking upon the things of the world as such great things , they conceive if they should be disappointed they should be undone ; they look upon it as such a fearful unsufferable evil to be depriv'd of their estate and outward comforts in this world . Secondly , They don't look upon the means of provision for themselves and families as having anie certaintie in it , which is a main thing to be considered of : As for outward things in the world , they find by experience there is uncertainty in them . And then for any promse that there is in Scripture that God will provide for them and their families , alas that they dare not trust to , that 's a thing that of all means they think to be the weakest , Lord have mercy upon them ( say they ) if they have nothing else to trust to , but only a word in Scripture , they think themselves most miserable and wretched . But now , it would be otherwise with the soul if it were not earthly minded , it would not be at any great pause how things do fall out here in the matters of the world , it 's true , perhaps I may miscarry in such a businesse , and my estate may be taken from me by the Caldeans or Sabeans as Jobs was , but I shall not be undone , my happiness is not gone , I shall have that that will comfort me when all that is gone ; suppose the worst , yet this will not undo me , Indeed a man that sends abroad in a venture all his whole estate , he is very solicitous because if there be ill news about it he is undone ; but another man that hath a great deal of riches , house , and Lands , and a stock at home to maintain him and his family , If there comes such ill news , I have a stock to live on he thinks , therefore he is not so much solicitous : So a worldly man , all his stock is in the earth , there 's his only portion , and if he miscarries there he is undone ; But a godly man , though he hath the things of the earth , yet he hath something else , treasures in Heaven to rest upon besides the earth , and therefore he is not so solicitous . And then for the second , The uncertainty of means and help : if a godly man looks upon outward causes , he sees all is uncertain , but he hath a promise to rest upon , I will never leave you nor forsake you : cast your care upon me for I care for you ; and this he looks upon as a certain means and help , whatsoever fals out , here 's a promise that he can build upon , and therefore this takes off his solicitous cares : But an earthly minded man or woman whose heart is fild with distracting cares , because he look upon himself as undone if he miscarries here , and hath nothing to rest upon for his provision in this world , more than the creature . Fifthly , An earthly minded man or woman , is one whose great business of his heart and endeavours of his life are about the things of the earth : he makes it his great business , and the strong endeavours of his spirit are exercised in the things of the earth : He eagerly and greedily works with the strongest intention about these things , his whole Soul , the whole man is laid out about the world , it is the adequate object of his soul . You will say , Other men they are busie in their callings as well as these that you account earthly minded men , I but mark , they are busie about their callings in obedience to God ; and for outward things set aside their obedience to God , then ( I say ) all the things that they busie themselves about in the world , were it not under that consideration that they were obeying God in it they would not be adequate objects for their souls . I mean by an adequate object , that that Is sufficient to take up the whole strength of the soul to lay it out fully : I 'le give you this similitude to express my mind further , to shew you what I mean by an adequate object , You have a little child , he is playing at sports , now this sport it hath as much in it as there is in his spirit , there is a kind of equality between his spirit and such a sport , there is benefit enough a child conceives in such a sport as it's worth the laying out of all his strength and might upon it : Now it may be , sometimes a man or woman will play with their child , they will do as the child doth to play with it , but this sport it 's not an addequat object , that 's thus , a man or woman for the while would please themselves with the child , but not so as if there were as much good in this as would fill their souls , so as they would lay out all their mind and might upon this thing as that is fully adequate to the desires of their soul ; But sport is fully adequat to the desires of the soul of the child , but though a man or woman doth sport so with the child , yet these things are not fully adequat to the desires of a man or woman , and they have other matters in their heads than these , and businesses of a higher nature : and so it is in those that are not earthly minded , though they may be busied about the things of this world , yet they use the world as if they used it not , the things of the world are not objects adequat to their hearts , a spiritual heart reserves the chief strength of it for higher things , I follow these things in the world but so , as I reserve the chief strength for a more desirable good : As a man now , if he hath divers friends to come to him , perhaps he hath some of an ordinary rank , they come first , he makes ordinarie provision for them , but if he hath anie choise things for entertainment he reserves them for some choise friends that are coming to him : so a man that is not of the world though he may be busie in earthly things , yet the choise of his heart he both reserve for things of a higher nature . I remember Tertullian hath a speech of the Christians how they eat , and drank ; when they sup'd , they eat and drank ( saith he ) so as they remembred they were to pray that night before they slept : So a gracious spiritual heart follows his out ward business in the world , but so as he remembers he is to converse with God that night before de sleeps , so that he reserves the strength of his spirit for communion with God ; but now the other laies out all his strength as having nothing to do afterwards : so that in this an earthly , and a spiritual heart are quite contrary ; The Apostle you know would have godly men to use the world as if they used it not ; so on the contrary , an earthly-minded man uses spiritual things as if he used them not ; look how an earthly minded mans heart is in spiritual things , so a spiritual mind is in earthly things : An earthly minded man wil do some things that are spiritual , he will come and hear the word , perhaps he wil pray in his familie , and reade a chapter , I but his heart is not much there , he doth it as he did it not , comes and hears as if he heard not , and praies as if he prayed not , he makes it not his business to pray or hear ; so a spiritual minded man he doth the things of the world but as if he did them not , I mean in comparison of his being busie in spiritual things , there he doth it with all his might ; An earthly minded man is like to Corab , Dathan , and Abiram , we reade of them that they were swallowed up of the earth : and so the truth is , the things of the earth , Contentments , provision for themselves and families in earthly things , doth as it were open and swallow up the very hearts of earthly-minded men : and that 's the fift thing for the discription of earthly mindedness . Sixthly , But suppose a man doth not seem to be so strongly intent , to lay out his whole strength and heart about earthly things , yet when anie man or woman shall seek anie earthlie thing for it self ( observe it ) and not in subordination to some higher good , this is an earthly-minded man so for as this prevailes ; in the 2 Cor. 4. 18. our Apostle Paul speaks there of the things that are seen that are but temporal , While we look not at the things that are seen , for the things that are seen are earthly and temporal : the word is as much as to say , while we do not look as our scope upon temporal and earthly things that are seen , we do not make them our end , but we seek them in subordination , there is somewhat else that we look at higher in all these things , as for instance , a man that is godly , he follows his business as other men do , but what is it that he would have ? It 's this , I shew my obedience to God , and I would provide those things that may be helpful to me to serve God in my generation ; that 's my end , I can appeal to God in this , that even in the following my business and all outward things , it is that I might follow God in the use of means for the providing of such things as may enable me to serve him the more in my generation : this is my scope in what I do . But now on the other side , an earthly-minded man makes his scope this , he will follow his business and look about the business of his calling that he might gain , he would get that he might get , he would have more that he might have more , and that he and his children might be somebodie in the world , and it may be that he might have enough to have his will , and lusts , therefore he follows his business very intent , meerly that he may get to satisfie the flesh , yea , indeed all the good things that he doth he brings them in subordination to earthly things . You may take it thus , a spiritual man doth not seek earthly things for himself , but an earthly man doth ; or thus more fully , ( you may mak it a distinct head if you will , ) An earthly man is earthly in all he doth do , both in earthly and spiritual things , and a spiritual minded man is spiritual in all he doth , both in spiritual and in earthly things ; an earthly man when he is in earthly things he is altogether earthly , he looks not at obedience to God in what he doth , as thus , I 'le follow my calling because God hath required it , but an earthly man thinketh , I 'le follow it because I see gain come in by it , this is earth ; though the things be lawful , and it 's your duty to follow your calling , but to follow it meerly for gain , this is earthly : but because it is your duty and the place God hath set you in , that 's spiritualness in earthly things : An earthly man is earthly in earthly things , and he is more earthly in spiritual things : when he performes spiritual duties he hath an earthly end in it , either to get esteem from men , or to cover some evil , or meerly for form and fashion , he doth it in an earthly way , and it may be at the most that that he doth do , it is but meerly for his own quiet , and to satisfie his own conscience , he is earthly in spiritual things . But now , a spiritual man , is spiritual in earthly things . one of a spiritual mind , is more heavenly and spiritual when he is about his calling though the meanest , as hedging , and ditching , or when he is pulling his ropes and lines , or using his Ax or hammer , he is more spiritual I say then , than an earthly man is , when he is praying , or hearing , or receiving Sacraments ; certainly it is so , and it will be found to be so at the great day of Judgment , when the secrets of all hearts shall be disclosed : that 's the sixt thing , when a man seeks earthly things for himself . And that that we may add as a seventh is , That he is earthly in spiritual things . I grant that the best of the Saints may have some earthlinesse in spirtual things ; but I speak of the predominancie , it 's that that doth rule in the heart , so that in the performance of spiritual things , his very ends are but earthly , and the frame of his heart is but earthly in spiritual performances . The eight thing wherein we may find an earthly minded man is this , That he passes through many and great difficulties in matters of the earth , and they are very little to him ; and though he hath a great deal of toyl for the matters of the earth , yet he is never weary with it , because he is in his proper element ; and therefore let there be what difficulties there will be , which to another man would be very great , he makes of them as nothing , and though there be much toyl and labour yet he is not weary , why ? because he is in his own element : The fish is not weary with swimming , but a man is quickly weary , I but the fish is in it's element and a man is not ; so , I beseech you observe this , when a mans spirit is in this kind of temper , let him but be busied about earthly things , wherein earthly advantage comes in , no difficulties will hinder him , no wind or weather , he will rise in cold mornings and go abroad , do any thing in the world . Oh! what difficulties will men endure In storms at Sea , and hazards there , and troubles at land many waies for things of the earth , and sit up late , and rise early , and toyl themselves , and complain of no wearinesse nor no difficulties But now , let them come but to spiritual things , to soul-businesses that concern God and their spiritual estates , every little difficulty puts them aside and discourages them , every mole-hill is a mountain in their way , I would do so and so indeed , but 't is so hard , and 't is tedious to rise in a morning , especially in cold winters morning ; it is very hard and difficult to reade and pray and so he is complaining of the difficulty of these things : And to watch over the heart , it 's a mighty difficulty : to an earthly man any spiritual thing is difficult , and the difficulties doth discourage him , and in spiritual things , Oh how weary are they ! as they in the 1. of Micha , 13. they cryed out , What a weariness is it : But in the businesse of the world they can follow it , from morning to night they are never tired , they can work ( as we say sometimes of men ) like a horse and yet never out of breath : Oh I would but desire you try your hearts once , but to endeavour to spend one Sabbath exctly , and see what a wearinesse that would be to you , resolve but one Sabbath to rise early in the morning , & to have your thoughts spiritual & heavenly as much as you can , and then get up & pray alone in your closet , then reade , and hear , and meditate , and mark what you hear ; and when you go home think of it , and confer about it , and when you come again attend upon the word , and so spend the whole day in hearing , reading , meditating , and conference about good things , Calling your family to account , and praying again , and see how tiresom this will be unto your hearts if they be carnal . But now a spiritual heart will call the Sabbath a delight unto it : And the Sabbath unto such an one is no other than that type and fore runner of that eternal day of rest it shall enjoy in the kingdom of heaven : one that is spiritual accounts the Sabbath to be a day of rest , but an earthly man is quickly tired in spiritual things , he will give over his work and not go through it : we reade in the 4. of Nehe. 6. verse Nehemiah having spoken of the great difficulties that they met withal in their work , and yet ( saith he ) the work went on , for they bad a mind to it . So , look how a mans mind is , so he will be able to go through his work ; If a man be an earthly-minded man , such a man will go through stich with his work , If he take up businesse for the world he will go through with it , for he hath a mind to it , he is a man of an earthly mind ; But let him take in hand a spiritual work , and he will lay it aside before it be half done , he will seldom bring to perfection any spiritual work , why ? because he hath no mind to it , whereas were the heart spiritual , and there were any spiritual work undertaken , such a one would go through with it till all was finished . Another note about the discription of an earthly-minded man , is this : An earthly-minded man , is one that doth conceive of the most heavenly Truths that are revealed in the Word in an earthly way , according to his mind , his genious , and disposition of his own heart : And I verily think this is in a special manner meant in this place , for the Apostle is speaking of those that did oppose him in his Ministery , and that were enemies to the Crosse of Christ : Now ( saith he ) These mind earthly things , their mindes are of an earthly temper , and therefore no marvell ( as if he should say ) though they do not savour those Heavenly and Spiritual Truths that we bring to them , for their minds being earthly , they only apprehend those things after an earthly manner : As now , what was the great Truth that the Apostle did bring to the Philippians ? It was the way of reconciling the world to God , of making our peace with God , and of our Justification through Jesus Christ . Now there is no point of Religion more Spiritual , Heavenly , and Divine , than the Doctrin of Reconciliation , and of Justification by Jesus Christ . So that , one that is of an earthly disposition , though he may be convinc'd of a necessity of pardon of sin , and peace with God , yet he apprehends the making of his peace with God , and obtaining pardon of his sin , but in an earthly manner , he hath carnal thoughts and apprehensions about his peace with God , and about obtaining pardon of sin , he thinks it is the same way that one man obtains peace with another when he is fallen out , and of getting pardon from another man that he hath offended , he conceives it in an earthly way , he looks upon his making peace with God , by some thing that he himself must perform ; but for the point of Free justification by the grace of God in Christ , it 's too Divine , Spiritual and Heavenly for an earthly-minded man to apprehend in the Spiritualnesse of it ; an earthly-minded man , his apprehensions of God are but in a carnal , earthly way ; as the Prophet speaks in the 1 of Isa . The Ox knows his owner , and the Ass his masters crib : Even after that manner doth an earthly-minded man know God ; as an Ox his owner , and the Ass his masters crib : as thus , the ox knows his owner because he brings him fodder daily , so an earthly-minded man hath no other apprehensions of God but this , he thinks God gives him good things in this world , God makes his corn to grow , or Prospers his voyage . An earthly-minded man may rise so high to have apprehensions of God as bringing good things unto him here on earth : But one that is spiritual and heavenly doth apprehend God as God , doth not look upon God meerly as good in respect of the benefit he receives from God here , but he looks upon God as he is in himself , he sees the face of God : as there 's a great deal of difference between a man that knows another man , and a beast that knows a man , The ox knows his owner , the ox knows the man that brings hay or provender to him , but a man knows a man in another way , knows what the nature of a man is , knows what it is to be a rational creature , so one that is spiritual , knows what God is in himself , he sees the face of God , and understands what God is in another way than others do : the difference between the knowledge of God that a spiritual soul hath , one that is pure in heart , and the knowledge of God that an earthly heart hath , is just so much difference as comes to this , As the ox knows the man that drives him to fat pastures , so doth an earthly man know God that gives him good things : but a spiritual heart knows God as one man knows another , not in his full excellency , I mean not so , but there is such a kind of difference in some degree , between the apprehensions of God in a spiritual heart , and the apprehensions of God in an earthly heart : And so we might mention in many other Spiritual and Divine Truths , that an earthly mind doth apprehend but in an earthly way ; consider of Heaven its self , how doth an earthly mind apprehend that ? he apprehends that he shall be delivered from pain , and shall have some kind of glory , but knows not what it is , conceives it according to the way of the earth , some pompous , glotious thing , that he shall live in pleasures and not in pain ; and so apprehends all the glory of Heaven but in sensuality ; whereas a spiritual heart looks at Heaven in another kind of notion , he looks upon the enjoyment of Communion with God and Jesus Christ in Heaven , and living of the life of God in Heaven ; that 's a thing that an earthly heart hath no skill at all in , neither doth such an heart so much as savour it . Thus I have in these several particulars discovered what an earthly-minded man is , Oh that you would lay your hands upon your hearts , and every one consider how far these things do reach you . But I have besides these , divers other convincements , to convince the consciences of men and women that yet there is much earthlinesse in them : but of them we shall treat of in their order afterwards . The Second head to consider is this . The great evill that there is in earthly-mindedness , They mind earthly things . Is that any such great matter ( you will say ) indeed we cannot imagine the transcendency of the evil that there is in this , We think there 's a great deal of evil in swearing , whoring , drinking , and such kind of scandalous sins , and indeed there is , But to have an earthly mind we do not think this to be so exceeding evil ; yet you will find that the Scripture doth speak most dreadful things against this , and if God please to set them home upon your hearts , I hope there is much glory may come to God by it , and much good unto you in particular . CHAP. III. Fourteen Evils of Earthly-mindedness . The First EVIL . F●●●● The Scripture cals it , Adultery : it is spiritual Adultery , in Jude , 4. vers . Ye Adulterers and Adulteresses , know ye not that the friendship of the world is enmity with God. They were Adulterers and Adulteresses in respect of their love to the world : you that would abhor the thought of a temptation to Adultery , yet you may commit spiritual Adultery , a man or a woman may be an Adulterer or an Adulteresse before the Lord , though they never commit the act of uncleannesse with another , yet if their hearts be towards another , they be guilty of uncleannesse : for Christ saith , whosoever doth but look after a woman to lust after her in his heart , he hath committed adultery already ; that is , hath sinned against that command that forbids adultery : Is it so , that if a man do but let his heart go after another woman more than his wife , and a wife after another man more than her husband , this is adultery before the Lord. So if our hearts be after any things more than the Lord Jesus Christ , that we profess our selves married to and he to be our husband ; this is adultery in Scripture phrase . The Second EVIL . Yea further , A worldly or an earthly-mind in Scripture phrase , is called Idolatry ; in Ephes . 5. 5. speaking of divers sins that should not be so much as named among them as it became Saints , he hath Covetousness among the rest , and he ads this ; And Covetousness which is Idolatry . Now what is Earthly-mindednesse , but Covetousnesse , which is Idolaitry ? A man , or woman is an Idolater that is of an Earthly mind : Now Idolatry which is a worshiping of stocks and stones , you all account to be a great sin ; but do you , and al others take heed of another Idolatry that may be as bad that is , To have your hearts to make the god of this world to be your God , the cursed Mammon of unrighteousnesse , to make the things of the earth to be your Christ , to fall down and worship the golden-Calfe of the world . It 's certain , that that thing a mans heart is most taken with , and set upon , that 's his God : and therefore here in this verse out of which my Text is , it 's said , They made earthly things ( their bellies ) their God : The Voluptuous , and Drunkard makes their Belly their God ; and the Unclean person , makes his Strumpet to be his goddesse and worshppeth that ; whatsoever thy heart is most upon , that 's thy God : therefore , that you must know to be the meaning of the Commandement , Thou shalt have no other Gods before me : That is , thou shalt give me the strength of thy soul , and nothing else : So , I am a God to my Creature when I have its strength exercised about me , to lift up me as the highest good ; but if there be any thing else that thy soul is set upon as thy highest good , that 's thy God , and it 's worse than bowing the knee , thou bowest thy soul to that thing : now the meaner any thing is that we make a God of to our selves , the more vile is the Idolatry : as when the Egyptians worshiped divers sorts of gods , they were accounted the most vile Idolaters ; whereas other Heathens worshipped more excellent things , the Sun , Moon , and Stars ; the Egyptians worshiped Dogs , Cats , Onions , and vile things ; and therefore their Idolatry was vile . So , the viler any thing is that a man or woman sets their hearts upon , the more vile is their Idolatry ; as for a man that should set his heart upon unclean lusts , now to make that to be a god , the satisfying of those lusts , that 's abominable , and to make any earthly thing to be a god to us , that 's most vile ; for of all the things of the works of creation that God hath made , the Earth is the meanest , 't is the basest and lowest thing , and hath the least beauty in it in it's self , and it is the most dul and meanest element of all ; and to make earthly things to be a God to you , this is most vile . Object . You will say for this Idolatry , What is there in it ? Answ . There is Two particulars to open the Evil of Idolatry , or Earthly-mindednesse . First . The Evil of your Idolatry , it is in this . You do depart from God ; in letting out of your hearts to these things , you do ( as it were ) go off from God , and renounce the protection of God , the goodnesse and mercy of God , you leave it all by this : In the 4. chap. of Hofea , 12. verse . They are said , To go a whoring from under their God. It 's a notable phrase ; that is , by going to Idols they did go off from the protection of God ; whereas , while they were worshiping the true God , they then were under the protection of God ; but when they went to Idols , they went from under their God , from under his protection : So when thou settest thy heart upon God , and liftest up the infinite First being of all things as the chief good to thy soul , thou art under the influence of this Grace and Mercy : but when thou doest depart from him , and makest other things to be thy Cheef good , thou goest from under his protection , and from his good and mercy . Secondly : God is slighted and contemn'd in this , When thou choosest rather to make the earth to be thy God than the infinit blessed first-being of all things ; As a man that doth dispise his wife , and it were abominable sin , if he should choose to go to a Queen though the most beautifullest woman in the world , and forsake his wife ; but to leave a Queen , or Empress that were the beautifullest woman upon the earth , and to have the heart cleave to a base dunghil-raker , were not this a great contempt to the Queen that were so beautiful ? Yet so it is when thou doest forsake the blessed eternal God as thy chief good , and choosest the things of the earth : for the truth is , the earth is the fink of all the creatures of Gods making , and for thee to leave the most blessed and Eternal One , and to make that thy god it must needs be a very vile and abominable thing ; and therefore the Prophet Jeremiah in speaking of this Idolatry , he cals the Heavens and the Earth to be amazed at it . Jeremiah , 2. 12. Be astonished O ye Heavens at this , and be horrible afraid , be ye very desolate saith the Lord , Why ? what 's the matter ? For my people have committed two evils , They have forsaken me the fountain of living waters , and hewed them out Cisterns , broken Cisterns that can hold no water . So 't is here ; thou forsakest the fountain of living waters , the blessed God , and thy heart cleaves to the dust , and seekest thy contentment and happinesse in cisterns that can hold no water ; let the Heavens be astonished at this horrible wickedness . The Third EVIL . Thirdly , Earthly-mindedness it's enmity against God. Thou wouldst be loth to be found an enemy against God ; certainly it 's a truth , and it will be found another day , That an earthly-minded man , or woman is an enemy to God : yea the Scripture makes it to be enmity in the very Abstract , James , 4. 4. Know ye not that the love of the world is enmity to God ? Observe this , for there 's very much in it , if God would be pleased to make us to lay it to heart , you will find it by experience , that earthly-mindednesse doth make men to be enemies to that that is spiritually good , therefore well might the holy-Ghost say , 't is enmity to God , for whatsoever is enmity to any thing that is spiritually good , it is enmity to God ; so much as my heart , or any of your hearts are against any thing that is spiritual , so much mine or any of your hearts are enemies to God. Now here in the very Text , these earthly-minded men are made enemies to the Crosse of Christ : that is , enemies to the spiritual preaching of Christ , and holding forth Christ : Indeed , If they would have mixt Christ and Circumcision together , then they would have been content with it ; but now this spiritual way of preaching Christ , and being justified by faith alone , and Christian Religion in the purity of it , was that that was not sutable to their carnal hearts , and therefore they were enemies to it . Oh! earthly-mindednesse doth make us enemies to spiritual things ; where have you greater enemies unto the things of God , unto spiritual things , unto the Ministry of the word ( as we had occasion to hint ) and to the work of Gods grace upon the hearts of men and women , no greater enemies unto these things than earthly minded men , men that savour the things of the earth , that can go up and down and care not if they can but load themselves with thick clay , grow rich in the world and fare deliciously every day with Dives , make provision for the flesh to fulfill the lusts thereof , there is an antipathy in their spirits against Jesus Christ and al goodnesse . The Fourth EVILL . Then Fourthly ; There is scarce any disposition more opposite , more contrary to the work of grace , to the work of godlinesse in a mans own heart than earthly-mindednesse , 't is so exceeding crosse to the nature of grace , that it may as well put men or women to be at a stand , and put them upon examination whether there be any grace or no in their hearts if earthly-mindednesse prevail , as almost any other thing ; if God should suffer your corruptions to prevail over you , so as you should break forth into some outward notorious sins , then it may be you would begin to think , can this stand with grace ? and how can that stand with such workings as I have had before ? have not I cause to fear that I am but an Hypocrite , a rotten professor ? But now , this earthly-mindednesse hath as much opposition to the nature of grace , and the power of godlinesse in the heart as almost any sin that you can name . It is so quite contrary to the very beginning of the work of grace , not contrary to the degrees only , but to the very begining . The main work of God at the very first , in working grace in the soul , is to disingage the soul from the creature , it is to take it off from the Earth , and from all creatures here below : for naturally 't is true , That as we are of the earth , so we are earthly , and have our spirits ingaged to the things of this earth ; but then comes the work of grace upon the soul , and takes it off , and discharges the heart from the earth : and therefore you find that Christ laies in this as the first lesson , That he that will be my Disciple , must deny himself , and take up his Cross and follow me : as if he should say , never think of being a Christian except you will deny your selves . Self : what 's that ? all natural contentment , natural-self , and sinful-self , to be emptied wholly of your selves , and creature-comforts , and contentments , and take up my Cross , to be willing to suffer any thing in regard of earthly comforts , to be willing to lay down all at my feet , and to give up your interest in all , and to take up my Cross ; this is the very first beginning of Christs bringing Disciples to himself . Then ( saith the soul ) let me have my sin pardoned , and farewel earth , it 's Heaven , Holiness , renewing of the Image of God , communion , and union with God , and living to the eternal praise of his Name in Christ that my heart is upon ; I say , this in the beginning of Gods working the heart to himself . The work of Grace when it is first wrought , it hath the name of Vocation : Calling , what is it for a man to be called ? give diligence to make your calling & election sure : To be called , is this , and whereas before thou wert altogether digging and dolving in the earth , and seeking for thy happiness in the world , now it pleases God to make thee to hear a voice behind thee , calling thee , and telling thee , O poor soul , thy happiness is not here , there are other things in which thy chief good consists , thou art made for higher and better things than these , God hath nobler thoughts about man-kind than meerly to let him have a few contentments here in the earth , Oh soul ! come away and look after higher things ; here 's the first work of grace : and the soul answers unto this call of God and saith , Lord , I come , and so gives up it's self to God to dispose of it , and this is in the beginning of the work of Grace : Now , how contrary is earthly-mindednesse to the work of God in bringing grace into the heart ? Conceive it in these three things . 1. The very work of conversion , it is set out in Scripture by Gods calling the soul out of the world , Whom he hath predestinated ; him he hath called . When God effectually begins to work upon the heart of a sinner , he does cause a voice to be heard in the soul , Oh soul , thou hast been busying thy self about many things , but there is one thing necesseary , Oh come out of that way of thine that thou art in , thou canst never be happy else , thou wilt be undone in it ; the Lord calls the soul out of the world ; and that ( I say ) is the very work of conversion , the souls answearing to Gods call : Now for one stil to be earthly , and to have a heart cleaving to these things , surely such a one is not as yet effectually called out of the world . 2. And then from thence follows , upon the souls answer to this call ; the Lord difingages the heart from all creature-comforts , and teacheth , the first lesson to deny himself , and to take up Christs Crosse : now what 's more opposite to self-denial and the taking up of the Crosse of Christ than earthly-mindednesse ? the text saith here , They are enemies to the Cross of Christ . And then a third thing in conversion it is , The resigning up of the soul to God as the chief good ; the soul upon the call of God , it learns the lesson of Self-denial , and taking up the Crosse , and so being disingaged from the creature , now it resigns up it self to God as an infinite soul satisfying good for ever : now you cannot but in the naming of this see how opposite earthly-mindednesse is to it . And then for the work of grace upon the heart , after the heart is converted and turned to God. First , Grace brings a new light into the soul : A Spiritual and Divine light is set up in the soul upon the conversion of a sinner to God ; but now , the earth you know , it 's the dark part of the world , and earthly mindednesse it causeth darknesse to be upon the spirit , as the interposition of the earth between us & the Sun , it doth hinder the sight of the Sun from us ; And so the interposition that there is of earthlinesse in the soul of man between God and it , doth hinder the sight of God from the soul ; there is a Divine light set up in the soul , and when as God works grace that doth discover things of a higher and more excellent and glorious nature , than those things were that before the heart did so much cleave unto . In the second place : the Scirpture sets forth the work of grace by the New creature . In the soul all things are made new , old things are Past , he that is in Crhist is a new creature : Now earthly-mindednesse is opposite to the new creation in the soul , it 's the old man that is of the earth , the first man is of the earth earthly ; and so it is apparant that thou art still only in the stock of the first man , of the earth earthly who art an earthly-minded man. But the second man is , the Lord from Heaven : But now , thou that art an earthly-minded man or woman art yet but a child of Adam , of the first man , and so art of the earth earthly , this is opposite to grace , grace works a new creation in the soul . 3. And grace is of an Elevating nature , raises the heart above its self , and above the creature , yea , above the world , in some respect above Angels themselves , above Principalities and Powers , above all created things , grace is of a raising nature ; but an earthly-minded man sinks down to low and base things . And grace ( fourthly ) is of an Enlarging nature ; it enlarges the heart , so that it cannot be satisfied with any earthly thing , though God should give the whole world to a heart that hath grace , this would not satisfie that heart , why ? because it is so Enlarged by the work of grace , the work of grace it is the Divine nature , the Image of God in the soul , and therefore works the soul like to God : and it 's said of God in the 40. of Isa . that all the nations of the earth are to him , but as the drop of the bucket , and as the smal dust in the ballance . Now grace makes the soul to be like God , to accout all the things of the earth to be as the drop of a bucket , and the dust of the ballance , to be nothing , less than nothing . 5. And then , Grace sanctifies the soul : Now what is it to sanctifie , but to take off from all common uses , and to dedicate to God as the highest act of all things ? And therefore , the Greek word that is for Holy , it is taken from a participle Premitive , and a word that signifies the Earth , as much as to say , Not Earthly , and a holy one in the Greek language is not an earthly one , according to the usual etimology given of it . Now Grace it makes the soul holy , it sanctifies the soul , it sets apart the soul for God , and dedicates and consecrates the soul to God : and therfore you see that it is opposite to the work of God in bringing Grace into the soul , and to the work of grace , and the power of godliness in the soul of man : This is the great Evil of Earthly mindedness . The Fifth Evil. But Fifthly : For the discovery of the great Evil that there is in Earthly-mindedness : It puts men upon very great Temptations ; and for that we need no other Scripture than that in the 1 of Tim. 6. 9. saith the Apostle there , But they that will be rich , fall into temptation , and a snare . Mark , that is , Those that have set their hearts so much upon the things of the earth , as they are resolved they must have them whatsoever comes of it : Observe the phrase ; They that wil be rich , they apprehend a necessity of the things of the earth , they do not only wish and desire , Oh! that we had riches , and had these things of the earth , but they resolve they must have them upon any terms : Wel , If the heart go on in obedience to God in the duties of its calling , and if God send in riches and an estate , it doth thankfully accept it from God ; these do not meet with such temptations and a snare as the Apostle here speaks of ; but when the heart is set upon it , that it needs must have an estate whatsoever comes on it ; now they that will be so , they ( saith the Apostle ) fall into temptations and a snare . There 's dangerous temptations in following after the things of the earth , and there is a snare in them that you do not think of , for you think only of the bravery of the things of the earth , how sumptuously you should live , and how fine you should be , in your house , and cloaths , and what table you may keep , you only think of these things that may give the flesh contentment ; but you do not think of the temptation , and the snare that is in them ; and those whose hearts are set upon these things , they fall into the snare , nay , temptation ; those that are earthly-minded , have great temptations , to shift up and down , to strain their consciences for the things of the earth ; for so it is , that while we live in this world God hath made the things of the earth to be as thorns , and so they are compared in Scripture , and it 's hard for one to meddle with thorns without pricking his fingers ; they are as briars , & its hard for the sheep ro get among them but she wil lose some of her wool : and so it 's hard for the heart to be busie about the things of the earth , but it will be prickt and lose some of its fleece , in will fall into temptation and a snare , and be catch'd : Oh! how many men and women that have enlightened consciences , & they think sometimes that they would not for all the world do any thing against their consciences , though they might gain all the glory and riches under Heaven : Well , but yet their hearts being earthly , when it comes to some particular , how ready are they ? at least , to strain conscience , and not to attend to the voice of conscience , and are willing that conscience should have its mouth stop'd for the time : Indeed , If their consciences did plainly tell them , that this thing is absolutely sin against God , perhaps they would not do it , but that were not the snare , for t is no snare when I see the danger before me , here 's a deep pit , and if I step a step further I fall into it , this is no snare . But now , there are some that are not catch'd so , by a pit that 's open ; but the Devil doth lay upon the pit ( it may ) some green grass , so that they shall not perceive , or very hardly perceive the danger ; thus such as have earthly hearts they fall into a snare and temptation , they are put upon straining of conscience , and wringing it as much as may be , and many shifts that they are put too , Oh! a man when once he is got into an earthly business he knows not how in the world to bear it if he be crost in it , It may be I have gone thus far , and I have very great hopes that I shall succeed in it , only there is one stop , now for him to think that for this one stop I am like to lose all , Oh it goes to his heart : Oh but now , if you would but strain conscience a little you may get over it presently ; an earthly-man will strain hard but he will get over it ; whereas now , were the heart taken off from the earth , though such a man had gone on never so far in a business , if there comes a stop in a matter of conscience , yea , if it were but a doubt that such a thing were sin ; it 's enough to stop him , a meer doubt lest he should sin would be enough for to make him say , let the business fall if it will , there may be a snare in this , and I see some cause to doubt : now if the heart were spiritual it would be taken off ; but an earthly mind will go through very many dreadful things and doth not much trouble himself , and so doth insnare himself exceedingly , that he may get an estate , or preserve it when once he hath got it : That 's the fifth thing . The Sixth Evil. The Sixth thing wherein the danger of earthly-mindednes consists is this : That 't is one of the greatest hinderances in the world to profiting by the Ministry of the Word . Oh! many of you cannot but be convinc'd in your consciences that you have not profited by the Word , and sometimes you will complain of the want of profiting under the means , Oh that you had but hearts to look into the cause of it , from whence it is that you profit so little : It will appear to come from your earthly-mindedness , you bring a heart full of the world , full of drosse with you , no marvel though you do not see those spiritual and heavenly things that are in the Word , when as there is so much drosse in your eyes ; you know travellors in the summer time , travelling in the midst of dust and in company , they have not that freedome of their eyes to see things as at another time : Oh! many men com to the word with their thik clay , & a great deal of filth that doth clam up their very eyes , and dead their hearts in the hearing of the Word ; you know what Christ said to Martha , when Mary was sitting at Christs feet , and hearing his word , but Martha was cumbred with many things ; so 't is many times with those that come to hear the Word , though they are in the presence of Christ , and have the sound of the Word in their ears , yet their hearts are cumbred about many things , there 's a great noise in their hearts , they are busied in the world even while they are hearing of the Word , as you find it in the 33. of Ezek. 31. ver . there is an notable discription , I fear it may be of many of you : And they come unto thee ( saith the Lord to the Prophet ) as the people cometh , and they sit before thee as my people , and they hear thy words ; but they will not do them , for with their mouth they shew much love , but their heart goeth after thir Covetousness : They sit befor thee as my people , and they hear thy words , ( mark ) and they shew much love with their mouth ; they will commend the Sermon ; it may be they will say , He is an excellent Preacher , it 's a very good Sermon that we heard this day ; they wil shew love with their mouth ; but yet their hearts go after their covetousnesse for all that ; they heard a man speak fine things , and brought excellent expressions for to set forth his matter that he had in hand ; but yet their hearts are after the things of the earth , and after their Covetousness , they had carnal , earthly , drossie hearts , and hence it was , that there was no good came unto them by the Ministry of the Word : And that famous place which we have for this , which shews it cleerly in the 13. of Matt. 22. ver . you know the several sorts of ground that had the seed of the Word sown into them , but there was but one of them that was good and faithfull , and among others there was the thorny ground ; He also that received seed among the thorns , is he that heareth the word , and the care of this world , and the deceitfulnesse of riches choaks the Word and it becometh unfruitful . I beseech you observe it , these that our Saviour speaks of here in this parable that get no benefit by the Word are not men that live lewdly , your drunkards , swearers and whoremasters , but those that have earthly hearts ; it 's said , the deceitfulness of riches ; the things of the earth do not hinder in an open way , for thousands of men that have earthly hearts , they do not know that they have earthly hearts , no , it is the deceitfulnesse of riches , and it choaks the Word , it may be just when they are in hearing of the Word it doth affect them , Oh they think it 's sweet , and they will remember it , but the deceitfulnesse of riches , and the cares of this world choaks the word , when they come , they have businesses about the world , and their houses , and gardens , and comings in , and full tables , and all the delights that they have in the world , comes and possesses the heart that the word is choakt , it cannot get down into the soul to sink in there , and so to prevail in the soul to bring forth fruit , Oh the word is choakt ; Oh many of you come here three times on the Lords day , and have precious seed sown all those times , and yet , Oh! how it is choakt through the cares of this world , and through the deceitfulnesse of the things of this world ! You bring with you , and keep with you , and carry along with you earthly minds , and hence it is that the Word prevails not with your hearts : Oh! what do you loose through this earthlinesse ? you lose the fruit of the Word that should save your souls ; a spiritual heart having received some one truth into it , afterwards blesses God for it , and would not for ten thousand worlds but he had had that truth preached unto his heart at such a time , Oh he hath cause to blesse God for such a morning , for such a day that he hath had such a goodly pearl of great price presented to him , and taking root in his heart , ( I say ) it 's more than if God had given them thousands of worlds to possess . But now , many of you , having your thoughts and hearts about some petty thing of this world , all those blessed Truths , that you hear from time to time , that the very Angels desire to pry into , they are all choak'd and come to be unfruitful . What was the reason when the young man came to Christ , to know what he should do to the Eternal life that he got no good ? the Text saith , That he had great possessions . A man ( no question ) may be a rich man , and yet a godly man , a holy man : but when the heart is in the estate , mixed with the earth , Oh! this it was that hindred the young man from imbracing of Jesus Christ even when he came to him . Young men for the most part are rather guilty of fleshlinesse , than seeking after the riches of the world ; yet sometimes it hath been the bain of some young men , at their first setting up ; they were very forward when they were servants , Oh! how precious was the Word unto them , but when they were got into the world , and found the sweetness of it coming in , Oh then the Word hath been choak'd to them ; and they have lost the savour they had in the Word , they have lost the relish of the Word , it is not now sweet to them as formerly it hath been , Oh many examples there hath been this way : That 's the great evil of Earthly-mindednesse , that it doth hinder the great benefit of the Word , and there is much evill in this ; If you had hearts to receive what is delivered your hearts would tremble at the thought of this , Oh Lord , what shall I be hindred from profiting by this word ? 't is the great blessing of God to the world , it 's that that must save my soul , there 's more worth in it than ten thousand worlds , whatsoever should hinder my profiting by thy Word I had need take heed of it ; take heed of earthly-mindednesse , many of your consciences cannot but tell you this , sometimes any businesse will keep an earthly-minded man from coming to the Word , and when he doth come there is earth in his heart and ears that keeps him from attending upon the Word : and when thy thoughts are about earthly things in the hearing of a Sermon , it may be there is some truth passes by thy soul that might have sav'd thee eternally , and thou hast lost that opportunity which perhaps thou shalt never have again . The Seventh Evil , opened in Six Particulars . Further , In the seventh place , Earthly-mindedness , it causes many foolish lusts in the heart , that 's a great evil ; and for that you have the same Scripture that was before , for the temptations and snare , 1 Tim. 6. 9. But they that will be rich fall into temptation and a snare , and into many foolish and hurtfull lusts : lusts that are very foolish and simple . 1. As for instance ; It causes men to follow after things that are very vile and mean , it causes men to bestow the strength of their immortal souls about things that have no worth at all in them : that 's a foolish lust , to bestow the strength of an immortal soul about vanities : If you should see men that are of excellent parts for to spend their time about trifles and toyes , as about catching of flies , and following of feathers , you would say , surely they begin to be besotted : so for the soul of man , that is capable of such excellency as it is , of communion with God , with the Father , Son and holy Ghost , for such a soul to have the strength of it spent about such poor trifling things that cannot profit in the evil day , Oh this is a foolish lust . Secondly , Foolish lusts , for earthly-mindedness , causes thee to be a servant to thy servants : you would account that man a fool that should be a servant to his servants : So God hath made the things of the earth to be a servant to thee , and yet thou wilt come and put thy neck under thy servants yoke , and art a servant to thy servant : yea , were it not a great deal of folly for a man to expect all his honour and respect to come from his servant rather than from any excellency in himself ; as thus , Suppose a man were travelling , & indeed there is respect given to him , but it 's for his servants sake rather than his own ; If he should come to know this , this he would account a great dishonor to himself : But an earthly heart ( I say ) puts himself into such a condition , as indeed he makes it to be his greatest honour to have honour from his estate and riches : So that men do not respect rich men for any worth that there is in themselves , or for any excellency of their own , but only for their riches , as much as to say , a man is not respected for himself but for his servant . Take some men that have had estates , but now they are deprived of them , and are become as poor as any Almes-men or Beggars amongst us ; who doth regard them then ? But now , let a man have grace and holinesse , if he were turned out of all and made as poor as Job , yet he were one that the Angels of Heaven would look upon with honour , and would glory in attending upon him ; this is the difference between the carnal earthly heart , and the spiritual heart . It 's a foolish lust to make himself to be a servant to his servant . 3. It brings into foolish lusts , For a man might have as much ( it may be ) more of the earth if he did not mind it so much as he doth . Now for a man to mind the earth and to indanger himself in the minding of it , when as he might have it as well without so much minding , surely , this is a foolish thing : For a man to bestow a great deal of labour about a thing when as he might have it with lesse labour , he is a fool surely . Certainly if you be such as belongs to God , especially you may rather expect God to bless you if you kept your hearts more spiritual , you might expect that God would grant to you more of the good things of this world if you were lesse earthly-minded than you are , and it 's your earthly-mindednesse that makes God cut you short of these things ; I am verily perswaded there are many men that have ill successe in their earthly affairs , and it 's a fruit of Gods displeasure upon them because their hearts are so much upon worldly businesses , did you go on in your imployment in obedience to God , and commit it to God for successe , you might be crowned with more successe than you have been : now what a foolish thing is this ? 4. Yea further : It 's a great deal of folly , for any of you to go and buy a thing and to pay a greater price for it than it 's worth : If you send a servant to buy you commodities , and when he comes home you ask him what it cost , and he tells you it cost such a price which is ten times more than it's worth , you will say , Thus it is to send a fool to Market : so an earthly - minded man manifests himself to God , and his Angels and all the Saints to be a fool , for why ? thou bestowest that upon this world , that is a thousand times more worth than the things of the world , for thou bestowest that upon the world that might bring thee to heaven ; I may say to an earthly-minded man , those thoughts , and cares , and affections , and endeavours that thou doest spend upon the things of the world , If they had been spent about the things of God might have sav'd thy soul to all eternity , thou mightest have got Christ and Heaven , and Eternity , the Lord would have gone along with thee ; and thou maiest come hereafter to see it at the great day when all things shall be opened before men and Angels : had I but spent those thoughts and cares , and endeavours , about understanding the waies and things of God and eternal life , my soul might have bin sav'd for ever : Not that our works wil do it , but that God would have gone along together with you in such waies as those are ; now for you to spend thoughts and cares about that that perhaps you shall not have , for many men and women spend their souls about the things of the world and never have them , this is a sad thing ; Oh! wil not this be folly ? will not you curse your selves hereafter for your folly ? Oh that I should spend my self and be spent about that that I have not got neither , and I must be damn'd for that , whereas had I spent time about things that concern'd my soul and eternal life it would have been more like that I should have gotten those things ; for God doth not fail men so in spiritual things as he doth in earthly things , a man may be as diligent as it 's possible for any man to be in business of the earth , and yet he may miscarry ; but give me any man or woman that ever was diligent in seeking the things of God and eternal life that ever did miscarry ; I verily beleeve at the day of Judgment there will not be one man found , that shall be able to say , Lord , I did improve what talents thou didest give me to the uttermost to save my soul , but Lord , because I was not able to do any more , without thy grace , thou didest deny thy grace to me , and therefore now I must be damn'd : I beleeve there will not be any soul that will be able to say so ; but in the matters of the world men do say so , that they have done what they could , nad labour'd and toyl'd , and yet for all that they miscarry . Oh what a foolish thing is this then , for thee to toyl and labour about that which is so uncertain : for were it not a foolish thing for a man to bestow all his estate about buying of pibble stones , and that that will afford him no kind of benefit at all : This folly is in the heart of man : I 'le but put this care to you , If two of you should go to the Indies , where precious stones are , and one should purchase a lading of precious stones and other rich commodities , and the other that carried as much money with him , he laies out all his money about baubles and trifles , and they both come home laden , Both went out with the same stock , both come home laden , and one comes home with precious stones that makes him rich , and his posterity to be great men ; the other brings home nothing but a company of pibble stones which makes him scorn'd and jeer'd at by all his Neighbours ; Oh! how would he be ready to tear his flesh for his folly in this kind : This will be the difference between men and women at the day of Judgment , for the truth is , what is this world but a sea-fare ? we are here sailing in this world , and here we have the market of pearls , or else of that hath no worth at all in it : when you live in the times of the Gospel I say there is a market for pearls , for those things that may enrich you to all eternity ; now there 's one man , he bestows the strength of his thoughts and heart about those things that he shall be blessing of God in the highest heavens to all eternity for , and the other man bestows his thoughts and heart but upon the things of the earth , and lades himself with thick clay ( as the Scripture phrase is ; ) and now at the day of Judgment when it shall appear , here 's a man or woman that shall be to all eternity blessed , that shall joyn with Angels and Saints in the highest heavens to magnifie the free grace of God in Christ : and here 's another had that he bestowed but his thoughts , and heart about the same things he might have been so blessed for ever , but he minding the things of the earth is a cursed fool , and is the scorn and contempt of men and Angels to all eternity ; earthly-mindednesse brings men into foolish lusts ( the Scipture speaks : ) Oh! though men of earthly minds think themselves the only blessed men , I applaud my self at home , let men talk what they will ; but the holy Ghost saith , that those Iusts that are caused by earthly-mindednesse are foolish lusts . Fifthly , That 's folly for a man to do that that he must undo again . Now especially those earthly-minded men that have this earthlinesse so to prevail with them as to get any thing of the earth by false waies ; they must certainly undo all they have done : you have got so much of the earth in some cunning cheating way , and you blesse your selves that you have found out such a mystery of iniquity ; this is a foolish lust : Foolish , Why ? it must be done again , either you must be eternally damn'd , or else you must restore as Zacheus did if you be able , though it be to the impoverishing of your selves , yet it must out again , all the sorrow and repentance that can be will not be sufficient , thou canst not be pardoned upon all thy sorrow and repentance if thou dost not restore if thou beest able , what thou hast ill gotten ; I do not know that there was ever any Minister of the Gospel upon the face of the earth but held this , that it was of absolute necessity to salvation to restore , and this one reason cannot but satisfie any mans conscience , That a man cannot truly repent of a sin , and yet wilfully to continue in it . Now except you do restore , you do wilfully continue in it ; for why ? you do not only wrong the man the first hour , but so long as you keep any thing that is his you do wrong him : and if you be able to restore and do not , because you are loth to part with so much mony , or so many goods , you do wilfully continue in the sin : now , no man or woman can truly repent of a sin and yet wilfully persist in that sin : what a foolish lust is this , for a man or woman to go and get the things of this world in such a way as he must undo all again though it be to his shame ; Oh! consider what a folly it is . You deceitful servants , that spend away that upon your lusts , that you cheat and cosen your master of ; afterwards when you come to set up for your selves , you must restore what you have purloind , and it may be a great part of your estate must be repaid in way of restitution , it must be done , there 's no gain-saying of it ; and therefore what a foolish lust it is , to be set upon the things of the earth so as to get them in an earthly way . 6. And then foolish , ( observe this one note ) By Earthly-mindednesse , they do lose the comfort of earthly things before they have them . I make it out thus , A man or woman that hath carking thoughts about the things of the earth , and it may be by their inordinate thoughts , and cares , and affections after some earthly things , they contract much guiltinesse upon their own spirits , yet after this perhaps God doth give them that earthly thing ; now when they have got it , if they have any light in their consciences , their convinced consciences will then reflect thus upon them , I have got this indeed , Oh! but have I it with the blessing of God ? I have it in my costody , but I got it dearly , it cost me such thoughts and cares , and affections before I had it , and now I have it , I cannot say it comes out of Gods love , I rather fear that God hath given it me in his wrath because I got it in such a way ; now all the comfort is gone and lost , whereas had it come in the way of God , and hadst thou given up thy self to God , and then providence had brought such a comfort to thee , thou mightest have enjoyed much of God in it , & bless'd God for it , the Lord hath bless'd me in my trading , Oh! I have it from the Love of God. But now , when thy heart was earthly before it came , when it doth come thou hast no comfort in it , the comfort of all is lost before it comes , thou hast spent so much upon it ; as if a man hath got a thing , & after he hath gotten it , he thinks thus , What hath this cost me ; it hath cost me a great deal more than it's worth ; now the comfort of it is vanished . The Eighth Evil. Earthly-mindednesse , It is the root of Apostasie . I 'le give you but one Scripture , & compare it with another : 2 Tim. 4 10. there 's a notable Text , that shews how earthly-mindednesse breeds Apostasie ; 't is the example of Demas , For Demas ( saies the Apostle ) hath forsaken me : what 's the matter ? having loved this present world . It was that that made Demas to be an Apostate ; why ? what was Demas before ? compare this Scripture with that you have in the Epistle to the Colossians , and you shal see what he was before this time : he was a forward Disciple of Paul ; and the Apostle had some good esteem of him , in the last to the Colossians , 14. vers . mark there in that Epistle , where Paul was directed by the holy Ghost , Luke the beloved Physitian and Demas greet you : Paul doth rank Demas here among the famous Professors of Religion ; the Apostle , writing to the Colossians , saith , Demas greets you among the rest . When we send to our friends and say , Such a one commends him to you , we use not to name them except they be entire friends . So it appears , and I find that Interpreters severally do think it was the same Demas , and the word gives us some ground for this ! for in Timothy you find , that he names Luke there too : It seems that Demas and Luke were two great Assossiates : and Paul mentions them together ; when Demas had forsaken him , yet Luke rode with him , and when Paul sends them greeting of Luke that was the beloved Physitian , he sends the greeting of Demas too : But now , one was truly godly , and whatsoever sufferings Paul met withal , one cleaved to him , and would not forsake him : But when Paul begins to suffer , and Demas thought , that there 's no thriving for me , if I should follow this persecuted Apostle ; Demas now would have no more of Paul , he thanks him for his company and fairly departs from him : He hath forsaken me : and what 's the root of it ? He had imbraced this present world . And that 's another note , that though he was a forward Proffessor , yet the heart of Paul was not so much for him , for saith he , Luke the Beloved Phisitian and Demas great you ; He doth not say , the Beloved Demas ; it 's true , Demas was a forward Proffessor , and did seem to wear a cloak of Religion ; yet Paul was directed by the holy-Ghost only to speak of him as a Proffessor ; but in that the holy-Ghost directs him to speek of two together that were two companions , and gives one an Epethite , Beloved , and the other only his name . By this we may gather , that those that have discerning spirits , may shew some kind of sign in those that are earthly , at least to darken their esteem of them , and to make them somwhat jealous of them : as now , ther 's two men , and both very forward , and two companions together ; yet those that are godly , old Disciples can savour one more than the other ; Indeed they are both Proffessors , and both have excellant parts and gifts , and yet there 's more spiritualness , and greater experiences in one than in the other , so it appears there was in Luke rather than in Demas , and indeed , your earthly-minded men , afterwards prove to be Apostates , usually before their grand Apostasy do manifest some deadnesse and waywardness of spirit to that that 's good . yea , their spirits before discover themselves to be earthly spirits , they smell of the earth . As a man before he dies , his breath will smell very earthly ; you will say : Oh! such a one cannot live , his breath is so earthly ; so it is with those that are very great proffessors of Religion ; that those that have intimate acquaintance with them before they do Apostatise they smell their breath to be earthly in their duties , in their conferences : Oh take heed of earthly-mindedness , least it be the root of Apostasie ; This may be written upon many an Apostates grave , This was an earthly minded man or woman in the midest of their profession . And hence it is that they fell off from the truth in times of danger , when they were brought to the tryal , they were base back sliders from God and his truth . The Ninth Evil. Earthly-mindednesse doth wonderfully dead the heart in prayer . It sinks the spirits of men , and straightens them in spiritual duties ; yea , and indeed , doth defile every duty of Religion ; in the 119. Psal . 37. ver . David ( you shall find ) paryes there to God , That he will turn away his eyes from beholding vanity , and that he would quicken him in his law . Certainly by the vanity that he speaks of there , he means the things of the world , and by his eyes he understands the eyes of his mind , chiefly the working of the thoughts of his heart after earthly things ; for if you will cast your eyes but to the 36. verse , faith he there , Incline my heart to thy testimonies , and not to covetousness ; Oh Lord , let not my heart be inclined to covetousness : afterwards , Turn away mine eyes from beholding vanity , to the end that my heart may not be inclin'd to covetousness ; Lord , let not my thoughts be busied about such vain things , but quicken me in thy Law : as if he should say , Lord , while my mind is turned to vanity , or my heart to covetousnesse , after the things of this earth , I alwaies find my spirit dull and heavy in any holy duties , I have no quickness at all in my inward man when I come in thy presence , and by experience I find this to be the cause that my heart is so drossie , because my thoughts and mind are set upon earthly things that are but vanity , therefore , Lord let not mine heart be inclin'd to covetousness nor mine eyes looking after vanity , but turn away mine eyes from these things and quicken me in thy Law : If you would have your hearts quicken'd in Gods Law , in the Duties that God sets you about , take heed of your eyes that they look not after vanity , & your hearts that they follow not after covetousnesse ; for an earthly spirit will be a dead spirit , as the element of earth it 's the sluggishest , and deadest element of all ; so earthlinesse in the heart makes the heart sluggish and dead , and listlesse to any holy and spiritual duty : I appeal to your consciences in this , when you have let out your hearts after the things of this earth , and been exercised in the world , in abundance of businesses , when you have come to enjoy communion with God , Oh! how dead have you found your hearts ! a drossie heart must needs be a dead and a straight heart in heavenly exercises : you complain many times of your vain thoughts in performance of holy duties , you cry out of dead spirits then , but there lies the cause , you have given your hearts up so much to the things of the earth at other times , and hence when you should come to have converse with God your hearts are so dead and dull & straight as they are , look at this to be the ground of it ; this is the great root of all , it lies here in your earthly-mindednesse , Oh! how many prayers have been quite spoil'd with an earthly heart ! whereas , such as have had spiritual hearts , have enjoyed blessed communion with God at the Throne of his Grace , and have been sweetly refreshed as a Gyant with wine ; the while thou hast gone with a dead heart , and continued so there , and came away with as dead an heart , without anie quicknesse and life , and this is that that comes by , thy earthly-mindednesse , which is such a remora and pulback to duties . The Tenth Evil. 10. Earthly-mindednesse , is so great an evil wheresoever it prevails , as it were just with God that thy name who art so earthly-minded should be written in the earth . I say , those that are earthly-minded and have this sin prevailing upon their hearts , and are not sensible of it , they have cause to fear least God should write their names in the dust : yea , lest God hath already written their names in the earth ; in the 17. of Jerem. 13. we reade of such an expression , Oh Lord , the hope of Israel , all that forsake thee shall be ashamed , and they they that depart from thee shall be written in the earth : because they have forsaken the Lord the fountain of living waters . And it 's apparant that he speaks of earthly spirits here , for in the 11. verse he saith , As the Partridg sitteth on eggs and hatcheth them not , so he that getteth riches and not by right , shall leave them in the midst of his daies , and at his end shall be a fool : and then he goes on and describes the excellencie of God and his Sanctuarie , A glorious high Throne from the beginning is the place of our Sanctuary , &c. As if he should say , There are a company of foolish vain men that seek after nothing but getting riches and the things of the earth ; But a glorious high Throne from the beginning is the place of our Sanctuary : Oh Lord we see an excellencie in thee and in thine Ordinances , and thy Sanctuary , Oh Lord the hope of Israel in whom there is such excellencie , is there any that do forsake thee who hast so much excellencie in thee , who art the hope of Israel , Oh Lord , just it were that their names should be written in the earth , that they should never come to partake of those good things that there are in thee , the excellent things that there are in thine Ordinances , and in thy Gospel , but Lord , let their names be written in the earth : an earthly spirit ( I say ) may fear least the name of it be written in the earth , lest God write concerning such a man or such a woman , earth shall be their portion , and their mouths shall be fil'd with earth one day , and that 's all the good that they shall have from the Almighty : Oh those who have known God and the things of eternal life they cannot but apprehend this to be a sad and a grievous evil , for their names to be written in the earth . The Eleventh Evil. An Earthly-minded man hath the curse of the Serpent upon him : What was that ? Vpon thy belly shalt thou go , and dust shalt thou eat . Thou hast the curse of the Serpent , thou grove-lest upon the earth ( as it were ) upon thy belly , thy soul cleaves to the ground in a sinful way , and dust thou feedest upon : While the Saints are feeding upon Jesus Christ , upon the very flesh and blood of Christ ; when they are refreshing themselves with the hidden Mannah , Angels bread , corn from Heaven ; thou art satiating thy self with the earth , that 's thy food , and that 's the very curse of the Serpent ; it 's a sign of a serpentine brood of the old Serpent , to be groveling upon the earth and to feed upon it . The Twelfth Evil. Earthly-mindedness is a dishonor to God , and a scandal to Religion . What! shalt thou profess an interest in Christ ? and are there no higher things to be had in God than such base things as thy heart is upon ? What! doest thou hold forth the everlasting Gospel in thy hand to others ; and doest openly professe a nearnesse to God more than others ; and is there no difference between the workings of thy heart and the workings of others after the things of this world ? Oh! how does this darken the excellency of Grace ! if there be any grace at all : it very much clouds it ; as the mixing of earth and drossie stuff with pure mettle , it takes away the excellencie of the pure mettle ; so the mixing of earth with the profession of Religion , blemisheth the beauty and splendor of the profession of Religion : Thou wilt never be the man or woman that is like to convince any by thy Conversation : thou art never likely to be a means to draw any to the love of the waies of godlinesse , because there is so much darknesse and earthlinesse in thy Conversation : Oh will they say , Indeed , he or she makes a great blaze in the world , and talks much of Religion , and of Ordinances , and such things , but as worldly as any , and groveling in the earth as much as any ; people that are standers by wil think that profession is but a meer verbal thing , or a mock-shew , when as they see as much earthlinesse in your conversation as in the conversation of those that are without : you do bring an ill report on the things of God , as the Spies did on the Land of Canaan . Whereas every professor of Religion should endeavour to put a lustre upon Religion , and to make the waies of God to be beautiful , amiable , and glorious in the eyes of all that do behold them : But now , to give a lye to your Gospel-profession by your Earthlyconversation , is a very great scandal to the Name of Christ that is upon you and to his Gospel that you seem to stand up for . Oh! there 's a great evil in this , and a very ill report comes upon the waies of Religion by this means ; many that have had little religion in them , yet have some kind of generousness of spirit , so that they scorn such base sordednesse as some sorts of Professors are given unto . Oh! for shame let not those that have only common gifts of nature , and education outstrip you , that seem to be the followers of Christ ; away with that base , muddy , earthly , saving , pinching disposition , it becomes none but Judas that carried the bag and betraied his Lord and Master for Eighteen shillings and four pence . Let me argue with you , you that have to deal with any friends or neighbors , that you yet are afraid have not the power of godlinesse in them as you desire , but yet you see they have much ingenuity , and generousnesse , and publickness of spirit in them for publick good ; take heed of scandalizing such men , for certainly such men if they could be brought to the love of Religion , to the power & strictness thereof , had they the work of the holy Ghost upon their hearts to humble them for sin , and to shew them the excellencie of Jesus Christ , they would be glorious Instruments in the Church of God and Common-wealth , and therefore it 's a very great evil to scandalize such men as these ; no , you should labor to walk so as they might see a beauty and excellencie in the waies of Religion by your Conversation ; Oh! better , a thousand times better that you be cut short of these things in the world , than that you should scandalize the waies of God , and the profession of the Name and Gospel of Jesus Christ . The Thirteenth Evil. Earthly-mindednesse , it doth exceedingly hinder preparation for death , and it is like to make death to be very grievous and terrible to them when it comes ( that are like the rich fool in the Gospel ) In the 21. of Luke , the 34. verse , ( this I have from the Scripture ) Take heed to your selves ( Christ here speaks to his Disciples ) lest at any time your hedrts be over-charged with surfitting and drunkenness and cares of this life ; ( he puts them together ) It 's very strange you will say that Christ should speak this to his Disciples , to forewarn them of this , we do not think that they were drunkards so as to follow after Taverns and Ale houses , or to reel in the streets ; but by this drunkennesse he means any excesse in the use of the creatures in meat or drink , and professors of Religion may be subject to that , to give up themselves too much to sensual delights and excesse in the use of the creature , but besides that , though many there are that would abhor glutteny and drunkennesse , yet the cares of this life takes up their hearts ; therefore saith Christ , Take heed to your selves lest at any time your hearts he over charged with the cares of this life : why ? what evil would the over-charging of the heart which the cares of this life bring ? mark , ( saith the text ) And so that day come upon you unawares , for as a snare shall it come upon all them that dwell upon the face of the whole earth , watch ye therefore and pray alwaies &c. I may apply this to death : though the Scripture be speaking of Christs coming ; now in the time of death Christ comes particularly , there is a particular day of Judgment at the day of death ; it may likewise be applied to the time of any affliction , and then it may be inlarged thus , and so then the evil of earthly-mindednesse appears in this , that it doth hinder the preparation of the soul for afflictions . Oh! earthly-mindednesse will make thine affliction to be grievous and heavie to thee : an affliction is a very grievous thing to an earthly spirit ; if God comes to take away any comforts of this world , now because thy heart cleaves so close to them there must be a rending of them from thee , and that will put thee to pain ; a man that hath his garments loose , he can easily put them off when he goes to bed at night , but if a man hath a sore upon his body , and his inward garments shall cleave to the sore , If he puls them off then it puts him to a great deal of pain , Oh then he cries out of his pain ! Truly , this earthly-mindednesse comes from distemper of spirit , and the things of the earth they cleave to the hearts of men and women that are earthly , as the inward garment should cleave to a sore on a mans body ; and now when afflictions or death comes to take the things of the earth from them , or them from the things of the earth , Oh it 's painful to them , it 's grievous to them and for one that hath an earthly spirit , a hundred to one if he hath any light of conscience left in him , but his conscience will trouble him in time of sicknesse and then tell him how he hath spent his time and strength of his spirit about the things of of the earth , whereas they should have bin spent about more excellent things , and when he comes to die then his spirit will be troubled , I am now to leave all these things that I have spent my care and thoughts upon and let out my heart about , and what good is it to me now that I shall leave so much more than my neighbor doth , what great content is this to me when I am upon my sick and death bed ? what comfort can I have in all the good things I have enjoyed ? yes , ( it may be ) through the earthlinesse of my spirit , I have enjoyed but little of them , but I have had carking thoughts about them ; But now , death is like to be to me as a Strainer , that strains out the good and leaves the drosse and the dirt behind it . And so all the good of the things of this world is gone , But the guiltinesse that I have contracted upon my spirit with my immoderate care and affections that I have let out upon the world that now is upon my spirit , Oh! death hath been very grievous to worldly spirits . I remember there 's one that liv'd in a place not far from the place that I have formerly liv'd in , a covetous , earthly spirit , when he was to die , cals for his Money , and fals a swearing , Must I leave you now ? ( speaking to his Bags , and hugging of them ) What! must I leave you now ? An earthly man that had spent his spirits and strength upon these things , and indeed let out his heart to them as his portion , and then he sees that he must be stript from all , must bid an eternal fare-wel to all , no more houses , nor lands , nor comming-in , nor money : Oh! death is grievous to such a one . Now , what should be the life of a Christian , but a continual preparation for death ? Many of the Heathens said of Philosophy , that it was but a preparation for death . A special excellency of Christianity consists in this , that it is a Preparative for death ; and therefore you should let out your hearts to the things of this world so , as to be continually thinking of death , that when God cals you to depart from these things , that you may do it with ease , with as much ease as a man when he is going to bed casts off his cloaths that are loose about him ; for so the grave is as a bed to the Saints where they fall asleep when they die , and so they may lay down all things and go to their sleep with ease and peace . A man or woman that can have their consciences tell them , I have been diligent in my calling , but God knows through faithfulnesse to him , rather than l●●e to the world ; and I have kept my heart close to God , and faithful to him , I can bid the world now farewel , as the world hath done with me , so I have done with it ; so long as my time was to work for God , God continued those things that this frail nature of mine had need of , and now my work is done , farewell the the comforts of this world , I expect other kind of comforts that I am now going to : So , such a one that is spiritual may die with comfort ; but those that have their hearts overcharged with the cares of this life , they will have the day of Christ come upon them unawares . The Fourteenth Evil Earthly-mindednesse , is that that will bring destruction at last , it will drown thy soul in perdition ; there 's those two texts for it ; the first is here in this very Scripture wherein my Text is , saith the Apostle here ( speaking of men who mind earthly things . ) Whose end is destruction . They are both joyn'd together , earthly-mindednesse will bring destruction at last : And the forenamed place that for other purposes we have had , in 1 Tim. 6. 9. where the Apostle speaks of bringing them into snares , and foolish lusts : saith he , which drown men in destruction and perdition . Some that are washing themselves in the Thams , go a little way at first , & then venture a little surther & further , & at length they are over head and ears , and there they are drown , d and cannot recover themselves : So it will be with your hearts if you look not to them ; you think you may venture so far to the things of this world , why ? Are they not good , and in themselves lawful ? I get not my estate by wrong , cheating and cousning , and so by degrees your hearts are stoln away from God , and taken with these earthly things , and ye get deeper & deeper into the world , til at length you are plunged over head and ears before you are aware , and you cannot recover your selves ; that man or woman that will give their hearts to the things of this world , and think that they will go no further , but thus and thus far , a hundred to one but when once these things have taken up their hearts they get more and more advantage till they be even drowned in destruction and perdition : A man or woman may be undone by earthlinesse , and be damn'd and perish eternally as well as by adulterie , or drunkenesse , murder , or by any notorious sin , many that are great Professors of Religion , it 's very like that this will be the sin by which they will perish to oll eternity , The earthlinesse of their minds . Do not please your selves in this , that because you keep from those grosse & notorious sins that others live in therefore you hope to be sav'd , your earthlinesse may damn you as well as any thing else : As upon dunghils you cast not only filthy carrion , and such nastie stuff , but your dust , that is swept out of your houses , I may compare Hell which is the place where God casts those damned out of his presence , it is ( as it were ) the common dunghil upon which filthy creatures are cast ; now upon that dunghil there are not only carions , and filthy blasphemers , and whoremasters , and theeves , those are as it were the dead dogs carion : but likewise there will be dust cast upon that dunghil , and scrapings that are from your houses will be cast upon the dunghil of Hell from the presence of God ; and therefore satisfie not your selves in this , that you do not live in such filthy abominable lusts as others do , but if you have foul earthie hearts you may be cast upon the dunghill as well as those that have liv'd most notoriously wicked ; and therefore take heed of earthly-mindednesse . You will say , By all these particulars that you have discovered to us , there is a great deal of evil and danger in earthly mindednesse . Well , the Lord keep us from earthly-mindednesse : But you will say , We hope that we are not those earthly-minded men that are here spoken to though we do follow our businesses and callings : we must mind what God sets us about , But we hope we are not of these earthly-minded men that are spoken of here in this Scripture . Now besides what we spake too in the opening what it was , that might shew as in a glasse the hearts of men and women : I shall inlarge my Meditations on this subject , by opening some few Convincements , further to convince men and women that there is a great deal of earthly-mindednesse in them . And for preparation I will lay down this . First . That a man or woman may be earthly minded , and yet little think of it themselves , not know that they are so : Yea , and it may be even perisheternally through their earthly-mindednesse , and not know of it themselves . Six things may be wrought in a man , and yet Earthly minded . 1. A man may have his judgment convinc'd that there is a vanity in all things in this world , and yet be an earthly-minded man for all this : many think they are not earthly-minded , why ? Because they are convinc'd that all these things are vanity ; come and speak to them about the things of this world , and they will acknowledg there 's a vanity in all these things , that they are vanity of vanities , al is vanity . 2. A man may have some kind of contentment in his estate , and yet have an earthly mind ; at the 33. of Gen. 9. verse , Esau that was one of the earth , yet he said he had enough , yet certainly one of an earthly spirit , and his portion was in the earth : how many of you come so far as Esau did ? to say for your estates , you have enough : Oh 't is a shame for those that are professors of Religion , and would seem to be of the seed of Jacob , and yet they can never say they have enough , when as an Esau can say , he hath enough : I have enough my brother . 3 Men and women may speak very great words about the vanity of all the things of this world : When you come to discourse , you may ( I say ) discourse much about them , and yet have a very earthly spirit . 4. A man may be free from getting any thing of this world by false waies , by deceit , by injustice , &c. and yet be earthly for all that . 5. Through some predominate lust some other way , A man may seem to despise some earthly thing : As manie men that have a lust of Ambition , will seem to despise money ; that hath a lust to shew themselves to be generous ; and those that have a lust of sensualitie will seem to despise the things of the world ? manie a man through one lust will seem as if he would hate the other , though the truth is , he doth not hate it as a sin , but for the practice of it his heart is against it , not ( I say ) from the dislike of it as a sin against God , but because it is opposite to some other lust that he hath ; as your Prodigals , your Young Spendthrifts , they will speak against covetousness as if they hated that sin , whereas the truth is , no wicked man hates any sin any further than one sin crosses another , so much he may hate it but not as a sin , in the 13. of Isa . 17. Behold ( saith the text ) I will stir up the Medes against them , which shall not regard silver , and as for gold they shall not delight in it : the Medes they were Heathen wicked people that had no grace in them at all , and yet ( the text saith ) they shall not regard silver , and for gold they shall not delight in it ; some men they think it i● through the work of grace , and because they find that they are above that base covetousness that they see in other men , they do not regard silver and gold , and to be getting all for themselves , and they dispise those men that are of such a base covetous way , and upon that they think their condition good because they think they are got above that lust ; but ye see it is no other than that a Mede may get , a Heathen may disregard silver and gold , but how ? it is because his spirit is upon another lust , that 's the ground of it : canst thou say this , ( consider what I am now upon ) you that seem to scorn Covetousnesse and hate such base sordidnesse as you see in some men : can you say , it comes from hence , The Lord hath made me to see the excellent things of the Gospel , the treasures of grace that are fountain'd up in Jesus Christ : the Lord hath made me to know what communion with himself in Jesus Christ doth mean , and since that time I blesse God my heart hath been above all these earthly things , and that 's the ground that makes me look upon all these earthly things as vanity , because the Lord hath discovered unto me those excellent and glorious things that are infinitly above these earthly things : I , that 's somewhat indeed , if you can be above earthlinesse upon this ground , that 's a good argument : therefore examine upon what ground it is that your spirit is against such things , whether it be upon the sight and experience of better things , then it 's right : but certainly men and women may go far in seeming to be above earthly things in respect of the sin of covetousnesse and yet still have earthlie minde ; wherefore to give you convicements , besides things that have been hinted . As how a man doth value himself and value others , is it not because that others , or your selves have much of the things of the earth ? can you value a poor man that is godly above the richest man that is wicked ? and so , can you value your selves for the least work of grace upon your hearts to make you more excellent thā the greatest cōmings-in of your estates ? ( but these things we have hinted ) And then , where lies the chief Joy and chief Sorrow of mens hearts ? what 's that that doth most trouble your hearts ? is it the losse of the light of the face of God , or the losse of an estate , the losse of a voyage , or the commission of a sin ? So , what 's your chief Joy , your profitting by the word , or gaining by your bargains ? you have come to the word , and there somtimes God hath reveal'd some truth to you , and you have profited ; can you go away rejoycing because God hath made you to know his Law , the Lord hath darted some truth into my soul this morning , Oh! I go away rejoycing , and having my heart fil'd with more joy than ever I have had upon any bargain wherein I have got never so much of the world : These be two convincements we hinted not before . Nine CONVINCEMENTS of Earthly-mindedness . 1. Conv. For the further Convincement of an Earthly-minded man , seriously consider this : When a man shall rest upon earthly props , upon worldly helps for the good that he doth expect ; If he can have those things , then his heart seems to be upon the wing , very pleasant ; but there 's nothing else can revive his heart , it 's not a promise that can keep his spirit . Now that that a man or woman most trusts unto , that certainly they make to be their God : for that properly belongs to God to put our trust in Him ; then we make God to be our God , when we roul our selves upon Him. Now to trust in earthly things though it be but for the comforts of your life , you will say , I cannot trust in earthly things to bring me to God ; nay , but to trust in them for the comforts of your life , while you are herein this world ; that 's an Argument of an earthly spirit : for the truth is , the comfort of a mans life consists not in any earthly thing he doth enjoy . Object . You will say , Do not these comfort our lives ? Answ . Yes , so far as God is pleased to let out Himself through them , but if thy heart doth rest upon these for comfort , and doth not look higher than these for comfort , even for thy outward support : certainlie thou hast an earthlie heart . And so , when thou art about any businesse , thou hast some earthlie means to further thee . Obj. You wil say , God would have us take all outward means to help us . Ans . I , but not to trust in any thing ; If riches encrease , set not your hearts upon them : so , if friends encrease , set not your hearts upon them , but trust in the living God , let it be the living God that you rest on even for all outward things in this world . 2. Conv. A Second Convincement , is this : When men make most provision for the things of this world , both for themselves and for their children . Are not these your thoughts ? I do not know what I may want hereafter , and I see many that have lived finely when they have been young , yet afterwards they have lived very miserably , and therefore I must make provision for after-times . Thus for the earth . But now , Do you reason thus for the things of Heaven ? do not I see many that have made a great blaze of Religion , and yet afterwards they have come to nothing , they have gone out in a snuffe as men that God hath forsaken , and they have died in horror of Conscience ; and therfore let me lay up provision now against an evil time , that I may not miscarrie in the matters of my soul so as others have done ; this were a sign your minds were not earthly . And for your children , God hath sent you children , and Oh! how you toile and labour , and your thoughts run in the night , and as soon as you awake in the morning , about what you shall get for their portions , and for an estate for them : Now I appeal to your conscience before God ( the searcher of all hearts ) Have your cares been to provide in a sutable way for their souls , for their spiritual and eternal estates ? No question but it 's lawful for parents to provide in a Providential way for their children , and they that do not are worse than Infidels ; but what is your chief provision for ? are your thoughts more solicitous to provide portions for them , than that they should have instruction in the fear of God , an interest in Christ , than that they should have grace wrought in their hearts ? You are loth to die before you can bring your estate so clear as you may leave it to your children : ! Oh are you not loth die before such time as you see some work of grace wrought in the hearts of your children ? Oh! these would your thoughts be if you were spiritual : Oh! could I discern but some seeds of grace sown before I was disolved I could rejoyce abundantlie . As ti 's repeated of Austen's Mother , that the great thing that she desired to live for , was to see her son Converted ; and God did grant her desire , and then she found her self willing to die . There 's nothing wil make the spiritual heart of a father or mother more willing to depart from this world , than to find grace wrought in their children ; Oh! that I may see before I die my child left under the promise in Covenant with God : I , this were somwhat-like indeed : But those whose cares & thoughts are most for these earthlie things , in providing for themselves and children , that 's a Convincement that their hearts are earthly . 3. Conv. A Third Convincement which is very notable ( and I beseech you all to lay this to heart and consider seriously of it ) for this evill of earthly-mindedness is a very secret and close sin , therefore I am the larger in this point : the convincement is this . That man that can be content with a slight assurance in the matters of Heaven , but for the matters of earth he never thinks himself sure enough , but is very careful to make all things so infallable as there can be no way that he can be decived in , but he may surely build upon what he hath in the things of this earth . This is an argument of an earthly mind , Come to men that are earthly , and discourse with them concerning matters that concern their souls , What assurance have you that you are gone beyond any formal professor , that you are better than the stony or thorny grounds that we reade of in Scripture ? What evidence have you that the saving work of grace is wrought in you ? that you have shot the gulf ? that you are translated out of the kingdom of darknesse into the Kingdom of Jesus Christ ? and that your sins are pardoned , and your souls justified ? that you are at peace with God ? what evidences have you of peace made between God and your souls : This answer would be given : I hope I am converted , I trust in Gods mercy , sure I have grace , I shall be sav'd , God is merciful . But what evidences can you shew ? They know not scarce what belongs to that , nay , you shall have many of them , because they know not what assurance means , therefore they , will think no body can be assured ; we may hope well but we cannot come to be assured of it : No , a heart that is truly gracious and godly would be loth that should be true for a thousand worlds , they would not lose their parts in the blessing of that , if God would make them Kings or Queens of the earth . But thou hast an earthlie drossie heart , and doest not much look after assurance for matters of thy soul and eternal estate , thou wilt venture those matters and put them upon a peradventure ; but when it comes to the matters of the earth there thou wilt make all sure , and go from this Lawyer to another Lawyer to ask council , & to see whether the things are good , and will inrole them ; and if there can be any thing done to make more sure ( if it be any great sum upon which your estates lies ) you will do it . I appeal to you , If you could but hear of any of your neighbors what they had done to make such a thing more certain than you have done ; you would scarce be at rest till you had done so as they have done : is it so in matters of your eternal estate ? do not you hear of many Saints of God that walk comfortably in the midst of all afflictions upon the assurance of Gods love ? you shall have some will be able to say , I , and it 's this Scripture I build upon , and through Gods mercie such and such hath the work of God been upon my soul in revealing himself to me , and such a promise I have suck't abundance of honie from . But now generally , come to people upon their sick beds , all that they say is this , They hope in Gods mercie . But for the ground of their hope , for shewing how God hath been pleased to bring their hearts and the word together , and what real effects there hath been upon their spirits by the word , that they can shew nothing of : thou hast not therefore got that assurance for thy soul and eternal estate as others have got , and yet thou canst go on quietly , Oh! it concerns thee that art so busie in making all sure for thy outward estate , to spend more thoughts and care in the matters of thy soul and eternal estate than ever thou hast done , here 's an earthly-minded man that can be contented with slight assurance for the matters of his soul , and satisfied with no kind of assurance in the matters of the world , but would fain make those things more and more sure continually . 4. Conv. Further , An earthly-minded man may be convinc'd of his earthlinesse in this , He is content with a little degree of Sanctification , but for the matters of the world , still he would fain have more and more . He looks at those that are the most eminent that are in his rank , and he would fain get up as high as they in the things of this life , but in matters of Religion he looks at the lowest Christians , and is content to be as low as they ; take an earthly-minded man that is of such a trade , if there be any of his profession or calling that had as little to begin as he , and thrive better , he would fain get up as high as he , and is troubled that he is not so rich as he is ; thus it is in the world . But now , take them in matters of God , there 's such men that began since you began , and had as little means for the good of their souls as you have had , they are thriven and got beyond you abundantly in the matters of God , and doth this trouble you ? and are your thoughts solicitous about this ? Oh! that I could attain to that degree of grace as such a one hath got , such an one hath a spiritual mind , and full of the joy of the holy Ghost , and full of faith , he is able to depend upon God in the want of all outward comforts , and certainly injoyes much communion with God ; but I am far beneath such and such : do these thoughts trouble you ? it is ordinary for earthly spirits , if they look but at any one that makes profession of Religion that is low in his profession , I did as such a one doth ; and I have as much as they have , and that satisfies them , they look upon the meanest Christans , and are satisfied that they are like them ; but for the matters of the world they look upon the highest , and are not satified except they come and attain to what they attain to : and that 's a fourth evidence . 5. Conv. Then a Fift is this , Earthly-minded men are very wise in matters of the world , but in matters that are spiritual there they are very weak and Simple . You shall have many men , ( which I have wondered at sometimes to see ) that in matters concerning Religion there they are very ignorant , if they do but speak in points of saving knowledge they speak like children , so that one would wonder where their understandings were ; now turn such men to the matters of the world , Oh! how wise are they in their generation , Oh! how subtile , and crafty are they , they can see an objecton there and know how to answer it , they can discern any thing that will let them in their profit , many miles off , and can prevent whereas others cannot ; but now in those things that hinder their souls , they cannot foresee things there , they are wise in their generation , and they have memories for the matters of the world , they can understand things , and remember things , and they can meditate there , but put them to meditate on a point of Religion , they are presently at a stand : Let me appeal to you , do not your consciences tell you , that in the matter , of the world when you are walking from hence to London , you can run in your thoughts upon one business all the way that you walk , you can plot this , and contrive the other way , and foresee this and the other objection , and answer it thus in your own thoughts ; but I do but put this to you , when you walk over the fields , settle but upon one meditation concerning Christ , and see whether you are able to draw out that meditation the while you walk over one field , whereas you can spin out an earthly meditation if it were divers miles ; when you awake in the night season presently your thoughts are upon the things of the world , and you can draw them out , and work there understandingly ; but now in the things of God , Oh! how barren , and simple , and weak are you there ! there 's scarce any one can over-reach you in the things of the world , but in the matters of Religion you are over-reach't presently , every slight temptation overcomes you there . 6. Conv. And besides , you may know it by the discourse and words of men ; 1. John , 4. 5. They are of the world ; therefore speak they of the world , and the world heareth them : Their breath is earthly , Oh! it 's an ill sign that ( you use to say of your friends sometimes ) when you come to their bed side , Oh! I am afraid they will die their breath smels so earthly , it 's a simptom of the death of the bodie : So your hearts do smel so earthly , and it were somewhat tolerable if it were on other daies when your callings requires it to discourse of businesse , but even that time that God hath set apart for himself , you are sometimes discoursing in your own thoughts concerning the businesses of the world when you are praying , and hearing : whereas the communication and discourses of men should relish of what they have heard out of the world , not presently to go and talk about some earthly exchange occurrances , and so loose all , Oh! it 's this that hath lost many precious truths , it may be when you have been hearing , God hath darted in some beam of Gospel-light into your souls , and you have lost is before you have got home , and so have come to loose the impression of the truth that you have heard , Oh! what a seemly thing were it in those that come to hear the word when they depart that there should be no discourse but tending that way ? Oh! how often are you in company and never leave any thing to refresh one anothers spirits , or to further one another in the way to eternal life ; though God gives you allowance to speak about your business , yet still if you be spiritual and heavenly , he would have you to have something about heaven or eternal life before you do depart . 7. Conv A. further Convincement is this , When Spiritual things must give way to Earthlyness upon every little business : Prayer must pay for it , if I have any businesse , I will take it out of the time of Paayer , or converse in the Word the less , or hear the lesse ; when as I say , that earthly things are so high as spiritual things must give way , Heaven must stand by ( as ir were ) til Earth be served ; this is an evil sign of an earthly spirit : whereas were the spirit Heavenly , the very first thing that thou would do when thou awakest in the morning , or arisest , should be to season thy heart with somthing that were spiritual : in Psal 139. 17. How precious also are thy thoughts unto me O God! how great is the sum of them ? If I count them , they are more in number than the sand : when I awake I am still with thee . Oh! that were an argument of a spiritual mind , that upon the awaking presently to be with God : When I awake I am still with thee . But now , I appeal to you , Who are you withal when you awake ? Can you say , Lord , when I awake I am still with thee , I find an inclination in my spirit to be upon the matters of Heaven , and when I am up , I had rather my worldly business should give way than spiritual duties . 8. Conv. When a man or woman cares not much how it is with the Church , with the Kingdom of Jesus Christ , so it be well with them in the matters of the world : when as there are things stirring abroad in the world ( for we live in stirring times wherein God is shaking the Heavens and the Earth : ) now he doth not much enquire how things are in respect of the Priviledges of the Saints , the Ark of the Church , so his Cabbin be safe . Truly , there need no oeher thing but the examning of your hearts , how they have been these last years of Jacobs trubles . We find Eli in the time of war he sat trembling because of the Ark of God ; he did not sit trembling because , that if the Philistims did prevaile he should be put out of his place , and his estate taken away ; no , but because of the Ark of God ; that was an argument of the spiritualnesse of Eli's mind . And so it may be an argument of very great comfort to you in these dangerous times ; If our consciences tell us this , that God that knowes all things , knowes that the great thing my heart was solicitous about in these evill dayes , it was , What shall become of thy great Name : Lord , what shall become of Religion : what shall become of thy Gospel : Lord these were the things that took up my heart , not so much what should become of my estate and outward accommodations and relations in this world : Oh! examine your hearts in this , Whether the care of your spirts be more for the furtherance of the Kingdom of Jesus Christ or for the furtherance of your Estates ? but for that man or woman that is most solicitous about businesse that concerns their outward estates , and do not much care how Religion goes , how the way of the Kingdom of Christ is maintai'd , God at this time doth speak to that soul ; Thou art an Earthly-minded man or woman , and therefore take heed lest what hath been spoken concerning the great evil that there is in earthly-mindednesse , lest it befals thee , and especially the last of all , Whose end is destruction , who art drown'd in perdition ; lest hereafter this be the thing that thou shalt lie crying out of , and cursing thy self for , Oh! I had a base and earthly heart , and sought the things of the earth , and made my portion there , and in the mean time the blessed God hath been forsaken ; and I have lost my Portion in the Holy Land , for I had my portion in Egypt among the Egyptians accoding as I did choose to my self . 9. Conv. That the more spiritual any truth is that is reveal'd , the less doth it take with his heart : Some truths of Religion perhaps he is moved with , but these are as by-words to him , he minds them not at at all . The more spiritual an Ordinance is that is delivered , the lesse is his spirit moved with it ; if indeed he comes to the Word and there be mingled some earthly natural excellencie , ( for so I may call it ) as natural parts , wisdom , wit , and eloquence , and learning , that he is mov'd withal , it may be some fine story is more pleasing to him , than the goodly pearls of truth that are revealed in the word ; as now , such truths as these , The enjoyment of communion with God , the longing after Jesus Christs coming ; the living by faith upon a bare promise , the excellencie that there is in suffering for Jesus Christ : These truths now are spiritual , The mortifying of the inward lusts , Self-denial , These things are little savored by an earthly-minded man ; tell him of the priviledges of the Saints , the mysteries of the Gospel , any thing that is spiritual it is but as a notion to him ; As 't is with men that are upon the earth , they look up to Heaven and see the things of Heaven but little ; why is it that the Stars seem so smal to us here , but because we are upon the earth , the earth seems a vast bodie to us , but the Stars seem but little to us though they are far bigger than the earth : were we in Heaven , then the heavenly bodies would seem vast to us , and the earthly bodies would scarce be discerned by us ; were mens hearts heavenly , all the things of the earth would seem little to them ; but because they are earthly , therefore the things of heaven , and spiritual mysteries are very small in their eyes . CHAP. IV. Seven Reasons of mens Earthly-mindedness . I Shall now proceed unto the Reasons of the Point , Why is it that mens hearts are so much set upon the earth , to mind earthly things . I give you briefly these Reasons for it . First , The things of the earth appear real to them , but spiritual and heavenly things be but a notion : Now that that hath reality in it , takes with the heart most ; though men are deceived in this , for the Scripture speaks of spiritual things as the only real things , and earthly things as that that hath no being at all ; in Prov. 23. 15. Wilt thou set thine eyes upon that which is not , ( speaking of the riches of the world ) it hath no reality at all in it . But in the 8. Prov. 20. 21. I lead in the way of righteousness , in the midst of the paths of Judgment : That I may cause those that love me to inherit substance ; to inherit that which is , that which hath a being , othert hings they are not , the honors of the earth are but a fantasie and vain shew ; you have read of Bernice and Agrippa , They came with much Pomp , with great Fansie , so the original is : but to an earthly man these earthly things are real things , and therefore he minds them : and wisdom is a lye unto a fool . Secondly , These things they look upon as the present necessary things , though the Scripture tels us , but of one thing that is necessiary , but yet they think that these are present now , they may have need of heavenly things hereafter : They may have need of reconciliation with God , pardon of sin , peace of conscience , and such things , they may have need of them , that is , when they depart out of this life . Oh! the infinite folly of most hearts to think , that there is no present necessity of spiritual and heavenly things , whereas indeed , our life consists in them for the present , This is eternal life : we may come here in this world to enjoy eternal life ; but the generality of people they look upon all spiritual things only as our good for the future , when we go from hence and are seen no more . Thirdly , These things are most sutable to mens hearts . It 's no wonder that they mind earthly things ; They are of the earth , and from the earth , they have nothing but the first Adam in them ; now the first man was from the earth earthly . The truth is , the happiness of mans estate even in innocency in the morning of the day of his creation in comparison of the things that are now reveal'd by the Gospel , was but earthly : take man when he was in Paradice , that Paradice was but earthly : but then take man in his fallen and corrupt estate then he must needs be earthly , and every thing closes with that that is sutable to it : comfort , it doth not come so much from the goodness of a thing but from the sutablness of the object with the facultie . Now the things of the earth , they are sutable to men that are of the earth , and therefore they mind them : the heart will abundantly run out upon that which is sutable to it . Fourthly , These things of the earth have a very fair shew in the flesh , they have a kind of goodly appearance in the eye of sence , yea , and in the eye of that reason that is now corrupted by sin ; we have a most elegant expression of these earthly things , and earthly minded men having their hearts set upon these things , it is in the 6. to the Gal. 12. verse , As many as desire to make a fair shew in the flesh saith the Scripture , the words are to signifie when a man looks smug and neat , as you shall have some men dresse themselves curiously , and having handsom bodys they look so trim , fine , handsom , and very brave to the eye of all that do behold them . So saith he , these men that are the false teachers , they desire to make a fair shew in the flesh , that is , they look upon the things of the flesh as those things that are very brave to the eye , and they love to have all things so compleat about them , that they may look smug , and carry themselves with such beauty before the world ; Oh! this is their happiness , this they take content in , they seem to have fine estates , and to have brave cloathing , and all curious things about them , this looks so brave in the eyes of the world , and therefore it is that their hearts are upon them , they are here enemies to the Crosse of Christ , they think suffering for Christ , poverty , disgrace looks but untowardly . But now , those that desire to make a fair shew in the flesh , that would have their countenances well wash'd , fair , and beautiful wheresoever they come , and be as sombody in the world , these do thus and thus , these forsake the truths of God , and seek to provide for themselves in the things of the flesh . Fiftly , Men naturally never knew better things than the things of the earth : and therefore no marvel though they mind earthly things so much : Children that are born in a dungeon and never knew any better place , they can play up and down in the dungeon : So it is with men that never knew what the things of heaven and eternal life meant , they can mind earthly things better than those : but when once the Lord opens the eyes of their understandings to see into the reality , excellency , and glory of spiritual things , they then wonder at their former blindness in minding such poor , low , mean foolish rattles , as the things of the earth are . Sixtly , There are earthly principles continually dropt into men by converse with other men that are men of the earth : 49. Psal . 11. and 13. Their inward thoughts is , that their houses shall continue for ever , and their dwelling place to all generations , they call their lands after their own names . Their hearts are set upon these things , then in the 13. verse , This their way is their folly , yet their posterity approve their sayings . They are applauded by men , they see that every body do applaud them in these waies , and when they converse one with another , they do converse about the things of the earth , and the common example of men , they see every body following the things of the earth , and are greedy after these toyes , and that likewise doth incline their minds to the things of the earth . Lastly , The sensible experience they have had of the sweetnesse that there is in the things of the earth : This is that that takes off their minds from spiritual things , and makes them to mind the things of the earth . But though these be the reasons why men do thus mind the things of the earth , and an earthly-minded man blesses himself in his way , and thinks he hath good reason for what he doth , and thinks all men fools that do not grovel in the ground like a mole with himself , and looks upon the matter of Religion but as meer words and talk , let them do what they will , I find contentment here : yet certainly at length it will prove folly , this their way , as the holy Ghost saith in the 49 Psal . This their way it is but their folly , and in the end the wise men of the earth , those that have sought the things of the earth , and blesse themselves in their way , they will prove to be the greatest fools , the holy Ghost accounts them so : In the 17. of Jere. 11. verse , As the Partridge sitteth on eggs and hatcheth them not , so he that getteth riches and not by right , shall leave them in the midst of his daies , and at his end shall be a fool . He applauds himself for the present in what he hath got , but at the end he shall be a fool . CHAP. V. NOW the main thing that is still behind in the Point , It is therefore to endeavour to take off the minds of men and women from the things of this earth , that so by it I may make preparation to the next Point , which is of infinite concernment , The Conversations in Heaven . But because their conversations cannot be in Heaven till their minds be taken off from the earth , till the disease of Earthly-mindednesse be cur'd ; therefore we must now propound those things that may help to take off the minds of men from the earth . Eleven Considerations to take off mens hearts from Earthly-mindedness . First , Consider this , That all the things of the earth that thy mind and heart is upon , if thou couldst possess them all as thine own , yet there is not so much good in them as to countervail the evil of the least sin , not of the least sin of thought ; thy heart is mudling upon the things of the earth , and thinkest that thou shouldest be blest if thou badst thus and thus as others have . Let me tell thee , if thou hast but one sinful thought , there is more evil in that than there 's good in all that ever thou shalt get all the daies of thy life in the world ; and if this be so , that there is more evil in the least fin than there is good in all the things of the earth , it concerns thee rather to have thy mind how to avoid sin , or how to get the evil of sin to be remov'd , and how to get thy sin to be mortified , that concerns thee more than the minding and plodding about the things of the earth : that 's one consideration . A Second Consideration . A second is this that may take off the hearts of men from the things of the earth , That the chief things that are in the earth yea , name what terrene excellency possibly a man may be crowned with under Heaven , hath been the portion of Reprobates heretofore , and is to this day , and shall be the portion of multitudes whom God hates , and hath set apart to glorifie his infinite Justice upon eternally . Shall thy mind and heart be set upon such things as are the portion of Reprobates ? will a Reprobates portion content thee ? will it serve thee ? art thou satisfied with dogs meat ? If it will not content thee , why is it that thy mind is so much upon the things of the earth ? It may be thou that art poor and mean in the world ; thy mind is upon some little matter : thou canst never expect to have any great things in the world , and yet thou mindest them as if that there were thy portion , and thy happiness , some small pittance to furnish thy house , to provide for thy self and thy poor family ; Oh friend ! if it were possible for thee to get the Empire of the whol world under thy foot , yet thou shouldest get no more than hath been the portion of such as God hath hated ; and if so be that Kingdoms and Empires have been the portion of Reprobates , why doest thou mind things that are lower abundantly , and let the strength of thine heart flow out upon such things as these are ? A Third Consideration . A third consideration is this , Surely God hath made man for higher things than the things of this earth . Oh! if thou hadst but thy thoughts often working this way , Wherefore do I think in my conscience hath God made the children of men , for what end ? why hath he sent them hither into the world ? Of all the creatures that God hath here upon the earth , he hath none capable to know him the infinite First being of all things but only the children of men , & God hath given them such a nature as is capable of some converse with him , surely then there be other things that God made man for than to have meat , and drink , and cloathes , and here to live a while only to enjoy creatures . Do not we reade often , That Jesus Christ was God and Man , took mans nature upon him , and died for man ? Surely there must be some other manner of things that are the fruit of the purchase of the blood of Christ than the things of the earth ; Oh my brethren ! had you but this setled upon you , that certainly God hath great , glorious , high , and wonderful thoughts about man-kind , this would be a mighty means to take off your hearts from the things of this earth , when thou hast thy heart grovelling here : Oh but are these the things that God made man for ? had not God higher thoughts in making of the children of men ? do not I find in the word that when man was made there was a kind of Divine consultation with the Trinity , Come , let Vs make man according to our own Image ? God had other thoughts of man than of other things . And if man were made for nothing else but meerly to dig in the earth , Certainly , the thoughts of God about man have been but very low and mean ( as I may so speak with holy reverence ) for these are but low and mean things here that men enjoy in the earth . The Fourth Consideration . As God hath higher thoughts concerning man ; so the dignity of mans Nature , the rational soul of man is of too high a birth for to have the strength of it spent about the things of the earth . God breathed into man his soul : It 's ( I may say ) a kind of a Divine spark , the soul of man it is of the same nature with Angels , a spirit as Angels are : the thoughts of the minds , the Faculties and Powers of the soul are more precious things than to be powred out as water upon the ground . If a man have a Golden Mill , he would not use it only to grind dirt , straws , and rotten sticks in . The mind of man , the thinking faculty is too high to be exercised in the things of this earth ; the mind of man it is of a most excellent capacious Nature : it is fit to converse , not only with Angels , but with the eternal God Himself , with Father , Son , and Holy Ghost ; and to bestow the strength of such a faculty that God hath put into the soul of man upon such dirtie , drossie , low , base , mean things , as earthly-minded men and women do bestow it upon , this must needs be a great evil . Know , the dignity of your Nature , the excellencie of your Mind , the Soul of man it is of a transcendent being . Put all the world into the Ballance , with it it 's nothing . Therefore you know what Christ saith , What shall it profit a man , to gain the whol world , and lose his soul ? The soul of the meanest gally-slave is more precious than Heaven and Earth , Sun , Moon , Stars , and all the host of them : Let me add then , all the Silver and Golden mines under ground ; and al the unsearchable Riches of the great and wide Sea , yea put all these together ; and the Soul of the most contemptible beggar that cries for a crust of bread at thy door , is unexpressibly more worth than all these : Now , if mans soul be of such an high-born Nature , if God hath put such a Spirit which is a spark of Heaven into the bosom , for man of him to imploy it in no other use and service , but meerly to be an earth-worm to creep in and upon the ground : this must needs be a very great evil . The fifth Consideration . The fifth Consideration is , The Vncertainty of all these things , Vncertain Riches . How may any Causuality come and take away from thee al the things of the earth that thy mind is upon ? God sends but a little too much heat into the body , and puts thee into a feavour , and where 's thy delight then ? thy body being either too much heated , or too much coold , what 's become of all thy comfort here in this earth ? Thou goest abroad , and art dangerously wounded by an enemy , what refreshing then doest thou receive from all these things ? Let me tell thee , thou art in the midst of a thousand thosand Casualities here , every moment ready to take away all the Comforts of the earth ; and usually at that time ( observe it ) when the minds of men and women are most fixed upon the earth , that 's the time that God hath to strike them in those things , they be then neerest to be depriv'd of the Comforts of the earth , when their thoughts and minds be most set upon them . As you know it was with the Rich man in the Gospel , when he was blessing himself , and crying to his soul , Soul Soul , take thine ease , thou hast goods laid up for many years ; even that night ( the text saith ) this message came so him , Thou fool , this night shall thy soul be taken away from thee , and then , whose shall al these things be ? And at that time that Nebuchadnezzer was blessing himself in the pallace that he had built for His Honor , then there comes a message to him from Heaven , so that he was presently outed of all his Court-vanities to graze among the beasts of the field . So you may find it in your own experience , that God hath many times then most crost you in the things of the earth , when your minds and hearts have been most glued to them : and it may be in mercy , yea , it 's a greater mercy to be crost of these things at such a time , than to prosper in the midst of them ; for it may be a good argument that God intends good to a soul , to crosse him at that time when he is most earthly . Oh! many that have been godly indeed , but yet have bin earthly minded , and have found God coming at such a time and crossing them in some earthly Contentment have seen cause to blesse God for thus dealing with them . Whither was I going ? I was going altogether to the earth , and minding such things , my heart was set upon them , and God came in in a seasonable time , to shew me the vanity of my heart , and of those things that my mind was busied about ; Oh it was a happy crosse that I had at such a season , there was much of Christ that did hang upon it . And that 's the fift Consideration . The sixth Consideration . Do but consider what 's become of those that have been earthly heretofore , that injoyed the greatest accomodations of the earth , what 's become of those men in former ages of the world , that lived here , and vapour'd so much in their generation , who but they at Court and in Citie , and had all the earth according to their desires ? what 's become of Agrippa and Bernice with al their pagentry greatness ? now they have acted their parts and are gone off the common stage of the world , all their vanity is buried with them in one grave . What difference is there between the poor and rich when they die ? they go all the same way ; only they were for a little time , and flourished in the things of the earth , and now are gone , but have left a great deal of guiltiness behind them ; look but to their example , and what 's become of theme ? and consider thy case must be as their's within a while , the wheel is turning round , which will bring thee as low as them , so that thou ere long must be numbred amongst the dead . Oh! it 's a mightie means to take off our hearts from the things of this earth . The Seventh Consideration . Consider further , How short thy time is that thou hast here in this world . That 's the argument of the Apostle , because the time is short , therefore let us use the world as if we used it not , therefore let our hearts be taken off from these things ; we have but a little time , and a great deal of work , we have in this short winter day of life to provide for eternitie , now considering the great weight of the work that doth depend upon us here in this world , it may be a mightie reason for us to bid adue to all the things of this world ; indeed if we had time enough for our work , and were sure of our time then we might spend it about trifles . If a man comes into the Citie to do business , of great weight and consequence , and hath but a little time to spend about it , he never minds any thing he sees in the Citie , never minds any body that comes by him , or any shews in shops , what braverie there is there , but goes up and down the streets minding only his own business . Oh! so it should be with us my brethren ; consider the great work we have to do , and the little time that we have to effect that work in , there depends upon our little short uncertain inch of time matters of more consequence than ten thousand thousand worlds are worth and if we miscarry in this little time of our lives , we are lost and undone for ever , better we had never been born , or had been made toads or serpents , or the vilest beasts whatsoever , than reasonable creatures . Oh! have you so much time for the spending the very spirits of your souls upon the things of this earth , can you spare so many hours ? Certainly if God did but make known to you what eternitie means , if the Lord did but cause the fear of eternitie to fall upon you , you would not mispend so much time as you do ; many times though you complain for want of time for spiritual things , Oh how much time do you spend in letting out your thoughts and affections upon the things of the earth , more than you need ? The Eighth Consideration . Consider therefore in the next place , That a little will serve the turn to carry us through this world . We are here but in our Pilgrimage , or in our voyage ; now a little will serve the turn here for the carrying of us through this world : men will not take more in a journy than may help them . If a man that is to go a journy should get a whol bundle of staves and lay them upon his shoulder , and you should ask him the reason why he carries that bundle , why saith he , I am going a great journy , and I know not what need I may have of staves to help me ; it 's true , to carry a staff in a mans hand will help him ; thus Jacob was helped by his staff over Jordan ; but to carrie a bundle upon his shoulder will hinder him : Now a little will serve your turn , if you have but meat and drink , food and raiment ( saith the Apostle ) be content ; and the servants of God in former time , past through this world with a very little , and manie of them the less they had , the more peace and comfort they had in God , and they were the more fit to die . I remember Ecolampagius when he was to die being verie poor , profess'd that he would not have been richer than he was , for he saw what a hindrance it was , and so he could pass out of the world with more ease and quiet a great deal ; Certainly a little will serve the turn here : we say , Nature is content with a little ; and if there were Grace it would be content with less ; and therefore let not our minds be upon the things of the earth : we have not so much need of the things of the earth as we think for . The Ninth Consideration And then further , consider though upon our minding the things of the earth we should enjoy never so much ; Yet there is no comfort , no good to be had in them any further than God will be pleased to let himself through them ; they are but as channels to convey the blessing and goodness of God to us : Man lives not by bread , nor meat only , you are deceived to think that if you had such and such things you should certainly have a comfortable life , I say you may be deceived in this , for it is God in these that doth comfort the heart , there is a notable Scripture for this in the 62. Psal . where the holy Ghost saith at the 10. verse , Trust not in oppression , and become not vain in robbery , if riches increase , set not your hearts upon them , do not mind them , why ? in the 11. verse , God hath spoken once , twice have I heard this , That power belongeth unto God , if riches increase , set not thy heart upon them ; let not your hearts and minds be upon riches , or any thing in this earth : why ? God hath spoken once , twice have I heard , that is , again and again : God hath spoken effectually to me that all power to do any good belongeth unto him , it 's not in riches , there 's no power there for making of thee happy , but all belongs to him . This I confess is a spiritual meditation that earthly minded men will have but little skill in , yet where earthly-mindedness prevails in any one of the Saints , this may do him good , whereas the truth is , it is not in the creature , or creature-comforts can do me good , if I had a thousand times more than I have , I might be miserable in the earth , and have as little comfort as those that have least , and therefore let me set my affections upon things above , and not on things on the earth . The Tenth Consideration . Moreover lay this to heart , If you be godly God promises to take care for you for the things of this earth , and to that end that he might ease you of the burden of your care , cast your care upon God for he careth for you , and take no thought for these things , for your heavenly Father knows you have need of them , your heavenly Father takes care , See how he cloaths the lillies , and are not you much better than they ? Now children they do not much mind the things of the earth to provide for themselves , because they know they have their father to provide for them ; a child that hath his father and friends to make provision for him , it very much easeth him ; but indeed those that are left fatherlesse , and friendlesse , they seem to have some excuse ; I had need take care of my self for . I have no body to provide for me : I but the Saints cannot say so , they have a father to provide for them , and all the earth is the Lords as well as heaven , and the fulnesse of them both ; now the earth being the Lords as well as heaven , the earth being thy fathers , why should thy care be so much upon the things of the earth ? Let thy care be to do thy duty to thy father , to walk as a child , but let it not be for the things of the earth , thou dost as much as disavow the care of thy father for thee ; and canst thou beleeve that God shall give his Son to thee and not give thee all things else ? hath not godliness the promises of this life as well as of that to come ? Oh! thou unworthy child that professest an interest in such a father , or unworthy Christian that professest an interest in such promises , and hop'st that God hath done such things for thee as he hath done , and yet hast thy heart in the things of this earth , as if the Lord had settled thee only here , and put thee to shift for thy self here from door to door : no certainly , the care of God is over his people in the things of the earth , as truly as it is over them in regard of spiritual and eternal things . Some men can think , at least they trust that they do trust God for their souls , but cannot for their bodies so well ; but surely faith wil teach thee to trust God for thy body as wel as thy soul , for God hath care of both , and both were redeem'd by the blood of Jesus Christ , and hath told thee , that he that fears the Lord shall never want any thing that 's good for him : Now these considerations may mightily prevail to take off the hearts of men from the things of this earth . The Eleventh Consideration . The last that I shall name is this , That all that are Professors of Religion , they are dead to the world , or should be so : nay , if you be truly Religious you are so , by profession you do professe your selves to be dead unto the world . The Scripture makes this argument to take off mens hearts from the things of this world , in the 3. Colos . 2 , 3. Set your affections on things above , not on things on the earth : why ? for you are dead , and your life is hid with Christ in God. Ye are dead , the Apostle writes to the Colossians , and yet he tels them that they were dead ; the Sripture speaks much of the death of the Saints : As it 's said of women that liv'd in pleasures in Timothy , that they were dead while they liv'd : so it may be said of Christians that they are dead while they live , dead to the world , I am crucified to the world ( saith the Apostle ) and we are dead with Christ , I find that some interpret that Scripture in the 1. Cor. 15. 29. Else what shall they do that are baptized for the dead ? they interpret it thus , That all those that came in , which were Heathens and converted to Christianity and were baptized , they were baptized for dead men ; that is , by their baptizm ; now there was a profession that they did professe themselves from that time for ever as dead men to the world , baptized for the dead ; you have it in some of your books over the dead , but the word is , for , and so it is translated in this last translation , For dead men : your baptizm is administred unto you as a sign of your profession , to be as dead men unto the world , so I find some carry it . This is the profession of Christians to be as dead men to the world ; Oh do not dishonor your profession of Religion , for indeed there is a greater evil ( as we said ) for professors of Religion to be earthly minded than for any others , and yet how many are guilty of this ? It 's an observation of Luther , when God rivealed himself to Abraham and told him , that he would multiply his seed ; he made use of two similitudes , one was this , That he would make his seed as the stars of Heaven , and at another time God saith , that he would make his seed as the sand upon the sea shore ; Now saith Luther , by these two expressions there is signified two sorts of Abrahams seed , there are some that are as the stars of Heaven , that are heavenly minded ; There are others that are as the sand of the Sea : that is , There are some professe themselves to be of Abrahams seed but are of earthly spirits : Oh now , my brethren , we should labor to have such minds and hearts so as we should appear to be the seed of Abraham , as the stars of heaven , to be of the number of those that are as the stars of heaven , that is , through heavenly-mindednesse . But that we shall come to when we come to speak of the conversation of Christians , how it ought to be in heaven . But now , if any one should say , May we not mind earthly things and heavenly things too ? Know there is a great mistake here , you cannot serve two masters , God and Mamon ; and it 's very observable that text of Scripture , in the 3. of Colos . 2. verse , mark the opposition , Set your affections on things above , not on things on the earth : they are there opposed one to another : Set your affections or minds , for so I think it is the same word with that in my text , who mind earthly things . A man cannot look up to heaven and down to the earth both at the same time , there is an opposition between these two , between the earthly-mindedness that hath been opened to you , and minding of heavenly things . I but you will say , For these things while we are upon the earth we have need of them , how can we do otherwaies but mind them ? When we come to heaven , there we shall have dispositions sutable to heaven , but sure not till then ? To that I answer , Though Christians do live upon the earth , yet they are not of the earth , there 's a great deal of difference between one that is of the earth , and another that lives upon the earth : Christ saith concerning himself , that he was not of the earth , it 's true , though he did live a while upon the earth , yet he was not of it : In the 3. of John 31. He that cometh from above , is above all , he that is of the earth is earthly , and speaketh of the earth : now Christ while he spake these words he was upon the earth ; but He was not of the Earth : And so it is with Christians , they are upon the Earth , but they are not of the Earth , they are a people redeem'd from the earth , therefore that 's not enough : it 's true , these things are things that we need , therefore we must not mind them , for so in the 6. of Mat. where Christ speaks against taking thought what we shall eat , or what we shall drink , or what we shall put on . Saith he , Your Heavenly Father knows you have need of these things ; you have some need , I but you have need of other things , and greater need of other things than of these things , what need is there for thee to live upon the earth but in order to providing for eternity , and of living to the honor of Christ and the praise of his Gospel ? I say thou hast no need of any thing on the earth but in subordination to higher things ; there is no need thou shouldest live , but for some other end , and therefore let not that be any such argument to plead for earthliness , as indeed an earthly spirit is very witty in pleading for its self . I shall close this Point with some Exhortation to you , and Directions about this Point of Earthly-mindedness . CHAP. VII . EXHORTATION . OH ! considering what hath been delivered , I beseech you lay it seriously to heart , especially you that are yong beginners in the way of Religion , lest it proves with you as it doth with many that are digging of Veins of gold and silver under ground ; that while they are digging in those mines for riches , the earth many times fals upon them and buries them , so that they never come up out of the mine again : and so it is with many that are beginning in the way of Religion , that are digging in the mines of Salvation , for unsearchable riches , for that that is abundantly better than gold and silver ; now while you are thus seeking for grace and godliness , Oh take heed that you be not covered with the earth while you are digging in the world , but keep wide open some place to Heaven , or otherwise if you dig too deep there will come up damps , if the earth falls not upon you , yet I say , there will be damps rise from the earth that may choak you , if there be not a wide space open that you may let the air that comes from heaven in to you . Those that are digging into Mines they are very careful to leave the place open for fresh air to come in ; and so , though thou maiest follow thy calling , and do the work that God sets thee here for as others do , be as diligent in thy calling as any , yet still keep a passage open to Heaven , that there may be fresh gales of grace come into thy soul , if at any time thou beest got into the world , if thou spendest one day and hast not some spiritual air from Heaven , take heed , there 's a damp coming up that will choak thee . Oh! that Christians would consider of this while they are here below ! I remember I have read of Austin in his Comment upon the 72. Psal the 19. vers . saith the text , They that dwell in the wilderness shall bow before him , and his enemies shall lick the dust : He in a wittie way applied it to earthlie-minded men , saith he , If you do so lick the dust , by this you will come to be accounted one of the enemies of God. It 's true , the scope of the place is different , but take heed that in this metaphorical sence that you do not lick the dust and so come to be accounted an enemie to God. You that would be accounted as friends and seek reconciliation with God , Oh do not lick the dust , to be alwaies here as Moles upon the earth , they say Moles , though they be blind , yet if they be without the earth then their eyes are opened , and then they shake and tremble : and so though the earth may close the eyes of men here for a while , yet certainly there will be a day when their eyes shall be opened , to see how they have gul'd and deceiv'd themselves . And now it 's worse too in the time of the Gospel to be earthly-minded than at other times , it was not such an evil thing to be an earthly minded man in the time of the Law , when all the promises of God were carried in a kind of earthly way . Though I do not say that all promises that were made to them under the Law were meer earthly , but they were carried in an earthly way ; therefore you shall find when God promises his people in the time of the Law what great mercies they shall have , it is by earthly expressions , as of gold and silver and such kind of things , and their promises for Heaven it went under the expression of living in the Land of Canaan as being a type of Heaven , now though they were taken with earthly things when God reveal'd himself to them in an earthly manner ; yet now in the time of the Gospel , lift up your hearts for your calling is from above , now there are Heavenly things revealed , he that is from above is come amongst us , and the Heavens are broken open , and the glory of it doth shine upon the Churches in a far more brighter manner than it did before . And therfore Gospel-light doth aggravate the sin of earthly-mindednesse , and therefore now above all times should the hearts of men and women be disingaged from the things of the earth . CHAP. VII . Five Directions how to get our hearts freed from Earthly-mindedness . FIrst , To that end be watchful over your thoughts , do not take liberty to let your hearts run too far in the things of the earth , what time you have for meditation let it be as much as can be reserved for spiritual things ; most men and women think they may take liberty in their thoughts ; why the thing in its self is not unlawful , I but your thoughts will steal upon you and affect your hearts very much : therefore watch narrowly over your thoughts , keep them within Scripture bounds . The Second Direction Be much humbled for sin , That will take off the heart much from earthly-mindedness . Your earthly-minded men , who have earthly and drossie hearts , they have not known what the weight and burden of sin hath meant , let God but lay the weight and burden of sin upon the soul , it will take off the soul from earthly things quickly ; Oh! those men that have gone on in the world in a secure condition , and never knew what trouble of conscience meant for sin , they grow seer'd in those earthly Contentments ; but now those men that have had but the weight of sin lie upon them , know what it is to have to deal with an infinite God , in the bearing of the burden of the wrath of an incensed Deity , such know , that they have other things to look after than the things of the earth : If God did but humble your hearts , the humiliation of your spirits would quicken you , and take off the dulness and deadness of your spirits , and stir you up to look after other things than the things of this life . The Third Direction . Further , Set the example of the Saints before you , that have been the most precious servants of God , in former times ; how they accounted themselves as Pilgrims and strangers here in the earth : read at your leisure that Scripture in the 11 of the Heb. at the 13. verse , These all died in faith , not having received the promises , but having seen them afar off , and were perswaded of them , and imbraced them , and confessed that they were strangers and pilgrims on the earth : and mark therefore how it follows in the 37. verse , They were stoned , they were sawn asunder were tempted , were slain with the sword , they wandred about in sheeps-skins and goats-skins , being destitute , afflicted , tormented . Who were these ? They were they of whom the world was no tworthy , They wandered in deserts , and in Mountains , and in dens and caves of the earth : and yet such precious Saints of God as the world was not worthy of . Now when we set before us how joyfully these servants of the most high went through all their wildernesse condition , this should make us ashamed of our earthly-mindedness , and would be a mighty help to us . The Fourth Direction . And then if we consider the great accompt that we are to give for all earthly things ; you only look upon the comfort of them , but consider the account you must give for them : this would be a means to take off the heart from earthly-mindednesse : And consider , what if you were now to die , and to go the way of all flesh , what good would it be to me to remember what contentments and pleasures I had in the earth ? The fifth Direction . But above all , the setting Jesus Christ before you , and the meditating of the death of Jesus Christ : ( I say ) that 's the great thing that wil take off the heart from the things of the earth : The looking upon Christ Crucified ; how he that was the Lord of Heaven and Earth , yet what a low condition he put Himself into , meerly for the redeeming of us ! The conversing much with the death of Jesus Christ deads the heart much to the world . In the 3. to the Philippians we have a notable text for that , in the example of Paul , he accounted all things as dung and drosse for Jesus Christ : at the 8. verse , I account all things but loss for the excellency of the knowledge of Christ Jesus my Lord , for whom I have suffered the liss of all things , and do count them but DVNG that I may win Christ . And then in the 19. verse , That I may know Him , and the power of his Resnrrection , and the fellowship of His Sufferings being made conformable unto his Death . Paul desired to be so conformable to the very Death of Christ , that he accounted all things in the world but as dung and drosse in comparison of that ; Paul had the death of Christ before his eyes , and meditated much on the death of Christ , and that meditation had a great impression upon his spirit , that made him account all these things as drosse , as dogs meat in comparison , and that he might have fellowship with the death of Christ , Perhaps some of you may think of the glory of Christ in Heaven , and that may for the present make you lesse worldly ; but let me intreat you to meditate on the death of Christ , and know that there is an excellencie in Conformity even to the death of Christ , such an Excellency that may take off your hearts from the things of the world . It 's said of the King of France , that he asking one once about an Eclypse , saith he , I have so much businesse in the earth , that I take little notice of the things of Heaven . Oh my Brethren ! for the close of all , I beseech you let not this be said concerning any of you , that you have such and such worldly imployments , that you cannot enquire after Jesus Christ . Plead not that you have such great businesse , that you have so much to do in this earth that you take little notice of the things of Heaven ; no , surely , the Saints of God have their businesse in Heaven , ( as we shall see God willing hereafter : ) Their City Business , their Trading , their Aims , their Bent , it is higher than the things of this earth . There are things that a man may let out his thoughts and affections too as much as he wil : This shews the vanity of the things af this world , that a man had need be very wary how much he minds them , he cannot enjoy the comforts of this earth without some fear : but now , when he comes to converse with Heaven , there he may let out himself to the uttermost ; that shews the excellency of these things . And you that are but poor and mean in the things of this earth , be not discomforted , because there is a charg from God that men should not mind these things ; surely there is no great matter in them , as God charges that we should not mind them : Oh the excellency it lies in things above which are heavenly and spiritual , where the Saints have their conversation . But of this more at large in this following Treatise of Heavenly Conversation . FINIS . AN HEAVENLY Conversation . PHILIPPIANS , 3. 20. For our Conversation is in Heaven . CHAP. I. Of Examples of Godly men , and how far they should prevail with us : Opened in Six Particulars . SOme reade this Particle [ For ] [ But : ] But our Conversation is in Heaven . Our Conversation is not as theirs : Certainly the Apostle doth intend this , to make a distinction from , or a difference between the Saints waies , and the waies of those that were Enemies to the Crosse of Christ : They mind Earthly things : But our Conversation is in Heaven : But because of the particle , [ For ] our Conversation ; therefore I think that it hath reference unto the 17 verse , for the 18. and 19. verses are in a parenthesis , and therefore if you would know the scope of the Apostle in it , and what this hath relation to ; ( for ) it is in the 17. verse , Brethren , be followers together of me , and mark them which walk so as you have us for an ensample ; for our Conversation is in Heaven , to it is to follow : he made a little degression when he said , Make us your example ; then he speaks of others , but many there are that walk thus and thus , and are enemies to the cross of Christ , Whose belly is their god , whose glory is their shame , whose end is destruction , who mind earthly things ; But our ( or , for our ) Conversation is in Heaven . As if he should say , Take heed of following of those whose belly is their god , who mind earthly things , for their end is destruction ; but rather follow those whose Conversation is in Heaven , for their end is , salvation : that 's the scope of the words . Now then from the scope and the coherance of them , follow us for an example , For our Conversation is in Heaven ; so they are to be joyn'd together : from whence ( first ) before we come to speak of this Heavenly Conversation that the Apostle mentions , we have this point , That the Examples of men whose Conversations are heavenly , are to be followed . Follow us as an example , for our Conversation is in Heaven . They are guided by the spirit of God , and the end of their Conversation is good , and therefore 't is safe to be followed . In Prov. 2. 20. there the Wise man speaks of an argument , Why we should imbrace wisdom , because that would teach you to walk in the way of good men , and to keep the paths of the Righteous . We should observe the way of good men , & keep the paths of the righteous . It 's true , that the examples of the best men , though never so holy , are not a sufficient rule for any action , If a man or woman doth any thing , though it be never so good , meerly upon the example of another man , yet this that they do will prove sin to them : I say , though the thing be good & thou doest it upon the example of other good men , yet if that be al thy rule , the action wil be sin to thee ; for that is the rule of Christ to us , Whatsoever is not of faith is sin . Now no example can be a ground sufficient for faith ; therefore , example alone is not a good rule . Yea , and somtimes we know that Satan himself may transform himself into an Angel of light : and may for the prevailing of some evil make a great shew of some holiness : and so , many grosse Hypocrites for a time have had much seeming holiness in their lives : and therefore it must be taken for a certain truth that the examples of men never so holy are not a sufficient rule . But yet thus far examples of men that are holy should prevail with us . First , They should prevail with us more than other examples , than examples of the most learned men ; let men be never so great Rabbies , the example of one holy man whose Conversation is in Heaven , should be more to us than the example of many Scholers . For many men that are learned may be very corrupt , they may go against their own consciences ; as certainly many do . 1. It should prevail against the example of great rich men , who have goods laid up for many yeers : you should rather follow the example of those that appear to be holy , than the example of the richest and greatest in the places where you live . 2. It should be more than the example of the Multitude , Joel , 3. 14. you have a notable Scripture there against following of Multitudes of men , you may see there that multitudes go to destruction ; Multitudes , multitudes in the valley of decision . 3. It should be more than the example of those that are meerly related unto us : as children should rather look at the example of godly men and women though they be strangers , than of Father or Mother , or Uncle or Aunt , or the neerest kindred , though their examples be not rules for our faith , yet they should be more than the examples of any others . Secondly , Though they should not be rules or grounds of faith , yet they should be enough to take off prejudices that come from accusations of men . If men will accuse the waies of godliness , and if there be any prejudices taken up against the paths of Sion without ground , the example of godly men should be enough to make us stand out against them ; it may be you hear many crying out bitterly against such a way of Worship , and many false aspersions are cast upon it , because it is not a National way of Worship , for few there be that follow it . Now do but observe what manner of persons do worship God in that way which some cal Heresie , are they not of holy and blameless Conversations according to the Gospel , the strictest Puritans ? Now though you must not do as they do meerly from their example , yet their example should have a great deal of power and influence upon you to take off prejudices , and answer accusations , and to calm and sweeten your angry and bitter spirits . Thirdly , Examples though not sufficient ground and rule for faith , yet they should be enough to make us to enquire after those waies , and to examine and try , whether they have any footing in the Word , because the followers of them , are very upright and circumspect in their way . Let me at least enquire after these waies , let me examine them by the light of the Gospel , surely there is some probability that these waies are the very paths of Sion , and lead to the gate of Heaven , because the Professors of them are such friends of Jesus Christ ; It 's likely that these men should know the mind of God that do converse with God most , that lie in his bosom , as the beloved Disciple in Christs : Is it not more likely that a man that is a familier friend , and converses daily with such an one that this man should know his secrets , his will rather than a stranger ? so all men in the world are strangers to God , but only the Saints : they converse with God , they are the men of his Counsel , and his heart , and therefore of all men in the world it 's most likely that they should have all the Wils of God revealed unto them : All Learning and Natural wisdom cannot shew the mind of God so much as converse with God , and an holy humble familiaritie with him ; God loves to open his bosom to his hidden ones , to reveal his mind to them ; and therefore when we see men that are godly whose Conversation is in Heaven , that they walked in such and such waies , it should make us to think it is like there is , more good in these waies than I am aware of at the present , it 's like that such men as God smiles upon , that they should know the mind of God more than other men : therefore though I will not presently conclude it 's the mind of God , and do it meerly because they do it , yet I 'le examine and search whether it be not the mind of God or no according to the Scriptures . Fourthly , The example of godly men should prevail thus far , to make us to take heed that we do not oppose those waies except we have very cleer ground to the contrary : then we may oppose them as Paul opposed Peter , and resisted him to the face , because he did not go in a right way : let men be never so holy and godly , yet they may be opposed in their way ; If upon any examination you see cleerly this is not the way of God , I find it to be otherwise , not others think it 's not the way of God , and such and such are of a contrary mind ; No , but I have been examining it by the Word of God , and laying the rule to my conscience , and my conscience to that , and I find it to be disagreeing to the mind of God , then ye may speak or write against it , but do it not otherwise . If ye see men holy , men whose Conversations be in Heaven , don't oppose it because men do , be sure your ground be good , and you be cleer in it if you do oppose it , otherwise you may be in danger of fighting against God when you oppose them : therefore make so much use of the example of godly , holy men , as not to oppose the way but upon cleer Scripture-evidence to the contrary . Fiftly , The example of godly men should prevail thus far with us , As to prepare us to let in any truth that they do profess and practice . When we come to examine what is in the waies of God , and Heaven , in our examination , come with prepared hearts to let in the Truths God shall reveal unto us , the rather because we see such holy & godly men have imbraced those truths before us ; when precious Gospel-Truths are delivered to us by the hands of the servants of Jesus Christ , then those very Truths in our eye are like apples of gold in pictures of silver , as beautiful as golden fruit in silver dishes . Sixtly , The example of godly men should prevail thus far , as after we have examined , and found their way to be according to the Truth indeed , then their example should confirm us in the Truth : should help to settle us more in the Truth , should comfort and encourage us in such and such holy courses ; because we find not only that we are convinc'd of it , and we see it to be the way of God , and have experience of it , but others see it and they are convinc'd of it , others that are so godly they find much communion with God in it ; now this should mightily strengthen and further us in that we go on in the same way that the Saints of God go on in : And indeed , it should be a very great grief to any godly man , that he should differ from other godly men , though it cannot be but that we should differ sometimes , because we are imperfect here , yea , and sometimes a weak Christian knows that which a strong Christian may be ignorant of , ( I say ) it fals out so sometimes , that God in some things reveals himself to those that are weak and hides himself from those that are strong ; so that here in this world it cannot otherwise be expected for the present , till the time that the New Jerusalem shall be let down from God out of Heaven , and then the Saints will be all of one mind and walk all in one way , but till then there cannot be expected but that there should be different waies of the Saints ; but yet I say it should be a very great heart-trouble to godly men to see that they are necessitated to go in different waies from other godly men : and on the other side a great encouragment and strengthening when the Saints go on in one way together with their faces towards heaven . CHAP. II. What 's to be done when Examples of Godly men are contrary ? IF you say , What should we do when we have contrary examples , and both sides godly men ; ye very godly men whose Conversation is in Heaven , some go one way , and others as godly as they go another way ? what shall people do then , when they see that either way holy men go in ? Ans . To that I answer only these two things . First , God by this means puts you to more strict examination of things , and doth teach you by this , that every Christian though never so weak , yet should have a bottom and ground for their faith , and practice out of the Word themselves , and never did God teach this lesson more strongly than now he doth , that we should all of us , not satisfie our selves in any point of Religion , nor in any practice of Religion , but what we can our selves find and feel footing for out of the Word . In former times Christians were very much led by examples , and a few examplary godly professors would carry all the well affected in those places with them , all that did pretend towards godliness would be very loth to go in a different way to some eminent godly men , but though perhaps their affections were good , and God may accept of their good affections , yet certainly they were not so grounded and established in the truth as God would have them ; but now the Lord seems to go another way with his people , and puts every one , the weakest , the meanest servant , to search and to find out the truth themselves , and to have the knowledge of it themselves , and we hope the time is at hand for the fulfilling of that promise , That all the people shall be taught of God , shall be taught to understand themselves what are the reasons and grounds of the practice of Religion , and those tenents and opinions which they hold , and when people come to understand the grounds themselves , they have a great deal more strength , and they will come to be established more than formerly they have been , this good will come of it . Secondly , When you see examples on both sides go contrary one unto the other , and both godly , yet examine but this , Which way hath most earthly inducements , for that way that hath most earthly inducements to draw or bias the heart , that way lies under the most suspision ; for men that are godly , yet they are but godly in part , and though they may be as godly as other men in some other things , yet there may be a temptation , the temptation for Earthly contentment if it lies more one way than the other , you are to be more wary of one than the other . But that we may passe this point , because it is but from the coherance , by way of use but in a word or two . CHAP. I Rebuke of those that follow the example of the wicked , and reject the example of the godly . IF the example of men whose Conversation is in Heaven is to be followed , hence then are to be rebuked those that rather follow the example of wicked and ungodly ones , if they be great , or learned , or the example of the multitude , will rather follow the example of any than the example of those whose Conversation is in Heaven : thou doest thus and thus , and yet say , Do not others do so ? but who are they that do so ? can you say in your consciences , that you think that they that do so have their Conversations in Heaven , you will do as they do ? If there be any example that you will follow , they should be such that you can take it upon your consciences , that these are the men who have their Conversations above ; you will do as others do , in drinking ; swearing , Sabbath-breaking , and in all manner of prophaness ; have these their Conversations in Heaven ? Certainly you that do so , you follow the example of those who have their Conversations in hell . But it may be you have some neighbors live by you whose Conversations are blameless , yea , they are Heavenly , and when you are in your good moods , your consciences witness to them , and you could wish that you might die the death of the righteous ; are there not some that live in the same families , streets , or towns where you live , that though sometimes your hearts are against them , you oppose them , and scorn them , and speak against them , yet when you are in any good temper , or afraid of death , then you could wish that you were as they are , and might die their death ; now will you not follow their example , but rather the example of others , whose examples are in such things as are sutable to your vile , sinful , and base lusts ? We know that these examples of holie men shall rise up in judgment against you another day , the Lord will condemn you from their example , and say , Did not such and such live in the familie and place where you liv'd , and did not you behold their holie and gracious Conversation , and shall the example of such and such vile wretches be followed rather than the example of my Saints ? ( I say ) this will stop your mouthes and aggravate your condemnation in the great Audit-day : Some there are , that are so far from following the example of those whose Conversations are in Heaven , as they rage and fret against them , and do what they can to darken the glorie of their holie lives , and if they can but have any misreport of them they will follow it what possibly they can to the end that they might eclipse the holiness of their lives , that so they may stop their own consciences , whereas were there not something to darken the luster and beautie of the lives of the Saints , certainlie mens hearts would condemn them for walking in contrarie waies unto them , and therefore for relief of their consciences that they may not condemn them for walking in waies contrary to them they do what they can to spew upon their glory , and are glad if they can hear any ill report of them ; and will follow them to their uttermost , and all because their corrupt hearts are against the holiness of their lives and Conversations . And then lastly , Let those that profess Religion labor to walk so as their examples may be convincing others : Is there such a power in holy examples to prevail with men ? you that profess Religion , make this an argument to work upon your hearts , that your Conversation may be more in Heaven , that so your example may do the more good in the place where you live : you that profess Religion and yet have earthly spirits , and live scandalouslie , and vilie , Oh know ! you live to do as much mischief almost as a man can do in this world , no greater mischief than for one to profess Religion , and yet for his Conversation to be wicked and ungodly , and so to give the Lye to his profession . But for that we spake to heretofore , when we treated upon that Scripture , Only let your Conversation be as becomes the Gospel . CHAP. IV. Two Doctrines observed from the Text. THus we proceed to the principal Doctrinal Truths , For our Conversation is in Heaven . Our Citie Conversation , our Citizen-like behavior , or Citie Burges estate , for so the word signifies , our carriage like free denizens it is in Heaven : now from thence you have , First , That the Saints are the Citizens of Heaven . Secondly , That their behavior and Conversation even while they are in this world it is in Heaven . For the first ( but briefly to make way to the second ) The Saints of God , they are the Citizens of Heaven , they are all free Denizens , Burgesses of Heaven . In the 2. Ephes . 19. there you may see how God hath gathered all the Saints together to be fellow-Citizens of Heaven : Now therefore ye are no more strangers and forreigners , but fellow Citizens with the Saints and of the houshold of God. They have an Heavenly Citie here in the Church : the Church it is a Heaven to the Saints , and as a type of that Heaven that they shal come into to live for ever both with the Saints and Angels hereafter . And in the 11. Heb. 10. it 's spoken of Abraham , He sojourned in the Land of Promise , as in a strange Country , dwelling in Tabernacles with Isaac and Jacob the heirs with him of the same Promise , for he looked for a City which hath foundations , whose builder and maker is God. It seems then that all the Cities in the world in comparison of this Citie have no foundations ; Abraham looked for a Citie that hath foundations , and whose builder and maker is God : The builders and makers of these Cities are men , the founders of the most famous Cities in this world have been men , and manie times wicked and ungodlie men are the builders of them : The first Citie that we reade of was built by Cain . The builders and makers I say of these Cities are men , laboring men : But Abraham look'd for a Citie that had foundations , whose builder and maker is God. And in the 12. Heb. 22. But ye are come unto mount Sion , and unto the City of the living God , the Heavenly Jerusalem : mark , and to an innumerable company of Angels ; so that you are to have them your fellow Citizens , The Heavenly Jerusalem , that is here in the Church : which is in comparison of Jerusalem that was in Canaan called the Heavenly Jerusalem , so that they are Citizens of Heaven even as they are Members of the Church : the Saints of God here in the Church are said to dwell in Heaven , but in that their Citie there are an innumerable company of Angels also , that plainly notes that it hath reference unto the glorious Heaven of the Saints that they are the Citizens of ; the Saints are the Citizens of Heaven , there they dwell : in the 13. of the Revelation , 6 and 8. verses , ( this would serve for proof of this thing and so for the other point that remains , That their Conversation it is in Heaven ) And he opened his mouth in blasphemy against God , to blaspheme his Name and his Tabernacle , and them that dwell in Heaven . And it was given unto him to make war with the Saints , and to overcome them . Now these were not in Heaven , that is , in their bodies they were not in Heaven for the present ; But they are said to dwell in Heaven because they are of the Church here , and they are free Denizens of Heaven too , of the Heaven of the Saints that they shall live in hereafter in a more glorious way ; They are Now Citizens of it ; and they may be said to dwell in Heaven , as we shall see afterward in the opening of their Conversations being in Heaven . CHAP. V. How the Saints are Citizens of Heaven , opened in Nine Particulars . NOW the Saints are Citizens of Heaven , For , First , Their names are all inrold in Heaven , They are written in Heaven , in the 10. Luke 20. Rejoyce in this , That your names are written in Heaven . In Heaven is the Books of life where all the Names of the Saints are written . Philip. 4. 3. Whose names ( saith he ) are written in the Books of life . Secondly , The Saints are the Citizens of Heaven , for they have Christ their Head gone before to take possession of Heaven in their names , therefore they have a right to Heaven . As a man may be a Citizen , although he should travel in another Country , yet his name being inrol'd there , and he having possession there , he may be said to be a Citizen though he be in a strange land for the present in his body : So the Saints have their names inrold in Heaven , they have Jesus Christ their head that is gone before in their names to take possession for them , and to provide Mantions for them ; as in the 14. John. Thirdly , When ever they do actually beleeve , they do take up their freedom ; Their names were there Inrold from all eternity : and so Christ at his ascention went and took possession : but when they beleeve actually , they do as it were take up their freedom in that Citie . There 's many men that are born free , yet there 's a time when they take it up : and so others that have serv'd for their freedom , yet it may be a long time before they be made free : and so the Saints when they do actually beleeve they come to take up their freedom in the Citie of Heaven , and are made Free Burgesses of Heaven . And hence ( in the fourth place ) They come no more to be as slaves ; they are not bondslaves as before , they are delivered from bondage being made free of Heaven . As if so be that forreigners , or such as are slaves should come to be Infranchized , then they have the same freedom as others have , and are admitted to the like City-priviledges , and they are no more to be accounted as slaves : so those that are by nature bondslaves to sin and Satan , yea , and such as are under the bondage of the Law , yet when they come to beleeve , they are infranchized in Heaven , and are delivered from the bondage of the Law , Sin , and Satan , they are said to be free-men of the Citie of Heaven . Fiftly , All the Saints have right to all the common stock , Treasury , and riches of Heaven ; whatsoever priviledges belong to the Charter of Heaven , the Saints have right and title to them all . As in great Cities there is a Common stock and Treasury that is for publick occasions , and every Citizen hath some interest in it ; so the Saints ( I say ) have interest in all the Common-stock and Treasury and all the riches that there are in Heaven . Sixtly , The Saints are the Citizens of Heaven , they have for the present the same confirmation of their happy estate that the Angels and those blessed souls have that are rasident in Heaven : ( I say ) they have this priviledg now by being Citizens of Heaven , that though their bodies be not in the highest Heavens , yet they have their happiness confirmed as sure as the Angels in Heaven have , and as any blessed souls in Abraham : bosom , look how they are confirmed in a happie estate so as they cannot be made miserable , so is every Beleever , though he lives in this world , he hath this priviledg in being a Citizen of Heaven , that he is confirmed in a happie estate , that all the powers in hell and in the world can never make this soul to be miserable , and this is a mighty priviledg of being a Citizen of Heaven , he is more priviledged than Adam in Paradice , for Adam he was not confirmed and stablished when he was made in the state of innocencie , but every Beleever is confirmed and stablished as the Angels in Heaven are . Seventhly , They have this priviledg , By being Citizens , they have priviledg of free-trade to Heaven . You know , that Free-men in the Citie have priviledg of Trade more than Forreigners have ; Forreigners are fain to pay Custome and double taxes more than the Free-Citizens . So the Saints , they have the priviledg of Free-trade in Heaven , for any thing that doth concern them ; they have a Freeintercourse with Heaven which others have not . Eightly , They have now for the present Communion with the Angels of Heaven : there is Cōmunion & Commerce between the Saints here and the Angels upon this ground , because they are fellow Citizens ; and in that place of the Hebrews before quoted , We are come to the Heavenly Jerusalem , and to the innumerable company of Angels : There is a great deal of intercourse between the Saints and Angels here upon earth , the Angels look upon them as their fellow Citizens , and are ministring spirits for the good of the Elect , and they do very great services for the Church-men here in this world upon this ground , because they look upon them as their fellow Citizens . Ninthly , They have the protection of Heaven , being the Citizens of Heaven : I say , they have Heavens protection . As one that is a Citizen , he hath the protection of the Law of the Citie , & of the power of the Citie to defend him ; hence we reade of Paul , that because he was a Roman it was dangerous to meddle with him , as in the 22. of Acts 25. verse , as they bound him with thongs , Paul said unto the Centurion that stood by , Is it lawful for you to scourge a man that is a Roman , and uncondemned ? As if he should say , Take heed what you do , I am free of the Citie of Rome : And mark , ( saith the Scripture ) when the Centurion heard that , he went and told the chief Captain , saying , Take heed what thou doest , for this man is a Roman , he hath the protection of the City . Thus the Saints are Citizens of Heaven , They are not Romans , but of the Heavenly Jerusalem , and when any are about to wrong one of them , they had need take heed what they do for he is a Citizen of Heaven , the King of Heaven is his King to protect him ; and he sits and laughs at the enemies of the Church : And the very Angels themselves they are their guard , to guard all these Citizens , and to protect them , and this is the comfortable estate of all the people of God , that they are the Citizens of Heaven . Our City Converse . All this I note out of the signification of the word in the original , and without the understanding of the propriety of the language , and the word , we should not have the understanding of this truth . Wheresore my brethren it being thus , it should teach all the people of God to walk as becomes Citizens , not to be rude in their behavior ; 't is a dishonor to Citizens to be rude in their behavior , it 's enough for Country people that never had any education to be rude ; but certainly the Saints of God , they have the education of Heaven ( this may be added for a tenth Particular ) They have the holy Ghost to be their Instructer , to bring them up in holy and good manners that is sutable to Heaven , this the Saints have ; and manifest it in your Conversations , be not rude in your way , prize your priviledg of being a Citizen of Heaven ; it 's that that cost Jesus Christ dear to purchase this infranchizement and liberty for you : we reade in the 22. of the Acts of the Captain when he heard that Paul was a Roman , in the 27. verse : their chief Captain came and said to him , Tell me , art thou a Roman ? He said , Yea. And the chief Captain answered , with a great sum obtained I this Freedom . And Paul answered , I was free-born . They were wont to give great sums to purchase freedoms of the City . Oh! this City that here we are speaking of , hath such priviledges as is beyond any in the world : And no man or woman can come to be free of this City but it is by a great purchase : No man can say as Paul did here , that he was born free ; no , but if he came to be free of Heaven it was with a great purchase , it was with the purchase of the blood of Jesus Christ that was more worth than all the world . And if the Son makes you free , then you shall be free indeed , and therefore prize this as a great mercie ; while you live here in this world , account it as a great mercie that you are a Citizen of Heaven , account your happiness to consist there , it is more than to have House and Lands here ; for a man to have a freedom of some Citie , it is more than to have House and Land in the Wilderness : What though the Lord doth order things so as while thou livest in the wilderness of this world thou hast no habitation of thine own , yet certainly the Lord hath made thee free of Heaven , it was purchased for thee by the blood of Jesus Christ : Now by that price that it cost thou mayest conclude that there is some great matter in it , that thou art a free Denizen of Heaven . CHAP. VI. How the Saints have their Conversation in Heaven , Opened in Nine Particulars . BUt now , our Conversation should be answerable ; and now we come more fully up to the scope of the Apostle ; But our Conversation is in Heaven . The Conversations of the Saints that are free Citizens of Heaven ought to be answerable ; though their Co-habitations be in this world , yet their Conversation it should be in Heaven ; in the 7. of Dan. 10. 18. there you reade of the excellent estate of the Saints , But the Saints of the most High shall take the kingdom , and possess the kingdom for ever : That that is translated here , The Saints of the most High , it is not only meant of the Most High God , but the Saints of the high Places , so 't is translated by some , for the Saints are the Saints of high places in regard of their interest in Heaven , and in regard of their Conversations sutable to the place , in the 2. Ephe. 6. And hath raised us up together , and made us sit together in Heavenly places in Christ Jesus . The Saints are set in Heavenly places , Heavenly dignitie , Heavenly privileges , Heavenly prerogatives , yea , and they themselves may be said to be in Heavenly places though their bodies be upon the earth , their souls are in Heavenly places , their Conversation is in Heaven , They are the Saints of the High God , and they are set in high places . You will say , What is this Conversation that is in Heaven that is here spoken of . I shall open it in these particulars . The first is , The aim and scope of their hearts , it is Heaven-ward that the Saints look at , as their aim and scope is Heaven , they look upon themselves in this world as pilgrims and strangers , Heaven 's their home , and their eye is there , their end , their scope , whatsoever they do it is for Heaven some way or other to fit them for Heaven , and to lay in for Heaven against they shall come and live there , their Conversation therefore is in Heaven : All that they do , eating , drinking , going about their business , yet I say their aim it is Heaven . I remember it 's reported of Anaragorus a Philosopher , that being asked wherefore he liv'd , he said , he was born to contemplate the Heavens , he made it the end of his life for which he was born to contemplate Heaven ; Being a Phylosopher and having understanding in the motions of the Heavens , he took such delight in it , that he accounted it the end for which he was born . So the Saints look at Heaven as their Center that they aim at , that 's their scope : we ( saith the Apostle ) do not look at things that are seen , but at things that are not seen , nothing in the Earth is our scope , but Heaven is our scope , and so their Conversations may be said to be in Heaven in that respect . Secondly , Their Conversations are in Heaven , for they are acted by Heavenly principles in all their waies . Heavenly principles you will say , What are they ? This is a Heavenly Principle , That God is all in all : that 's a Principle that the Saints are guided by , in Heaven they look upon God to be all in all unto them , so do the Saints here , in what they do , in what they are , in what they enjoy , they act upon this Principle , that it's God that is all in all , whatsoever I see in the creature , yet it 's God that is all in all to me , I act by vertue of this Principle . That God the infinite First-being , is infinitely worthy of all love for himself , that 's a Heavenly Principle : the Saints that are in Heaven , they look upon the infinite excellencie and glorie of God , they look upon him as the First-Being of all things , having all excellencie , and glorie enough to satisfie all creatures for ever , and look upon him as infinitly worthy of all love and service for himself ; know this is a heavenly Principle : So the Saints their conversation is in Heaven , they are acted by heavenly principles ; I look upon such and such things in the world whereby I may go in credit , encrease , or comfort , this is an earthly principle : But when my heart is so upon God , that it looks upon him as infinitly excellent and worthy of all love , service , fear , honor , and worship for himself alone , whatsoever becomes of the creature God is worthy of all for that infinite excellencie in himself ; this is a heavenly principle : and for one to be acted in his life by such a principle as this is , this is to be acted by heavenly principles , not by such low , and base principles as the men of the world are , but by heavenly principles . Thirdly , Their Conversations are in Heaven . For here though they live in the world , they have communion with the God of Heaven that is above in the whol course of their lives . In the 1. Epistle by John 1. chap. you have divers excellent expressions about our communion with God. In the 3. verse , That which we have seen and heard declare we unto you , That ye also may have fellowship with us , and truly , our fellowship is with the Father , and with his Son Jesus Christ . And then in another Scripture we reade of the Communion of the holy Ghost , Thereis Communion with the Father , Son , and holy Ghost . Now what makes Heaven but God ? we say , where the King is there 's the Court , where God is there 's Heaven , let God be where he will. There is some controversie among some , where the Saints shall be after the Resurrection ; some think it shall be still here , and yet with all the glory that the Scripture speaks of . Now it 's no great matter where it be , so it be where God is , those that have Communion with God , they are in Heaven , their Conversation is in Heaven : now it 's that that is the life of the Saints , their Communion with God ; thy life it is to have communion with the Creature , that is for thee to close with the contents of the Creature , and the faculty that is in man to tast any thing , or to have any delight in any thing in this world , when there is a sutable object to the facultie , that 's his Communion with the Creature ; As now a Drunkard , there is a kind of Communion that he hath meerly with lude company , and with the creature to please his sence for a while , there 's all the communion that he hath : But what a different Conversation is this , for one meerly to please his sence in meat and drink a little while , and another to have communion with Father , Son , and holy Ghost ? The Saints here in this world have not an Imaginary but a Real Communion with the Father Son and holy Ghost . Communion , you will say , what 's that ? By Communion with God we mean this , The acting of the soul upon God , and the receiving in the influence of the goodness and love and mercy of God into the soul : When there is a mutual acting of the soul upon God and God upon the soul again ; as when friends have Communion one with another , that is , that one acts for the Comfort of the other , there is a mutual imbracing and opening of hearts one upon another for the satisfying of the Spirits one of another : So communion with God is the mutual actings of the soul upon God , and God upon the soul again : The Saints they see the face of God , and God delights in the face of the Saints : And they let out their hearts to God , and God lets out his heart to them . We cannot expresse this to strangers , a stranger shall not meddle with this joy , this is a mystery , a riddle to the carnal world . Do but you consider this , that what Communion you have with your lude company , to sit , and eat , and drink , and play , and tell stories all day long , this you think is a brave life ; but now , that the communion of the Saints is raised higher , and the comfort of the Saints is not in such poor , low , base things as thine is , the Saints have comfort in God the Father , Son , and holy Ghost , in an infinite higher way , and in that respect their Conversations are said to be in Heaven : And especially when they are with God in his Ordinances they cannot be content except they have Communion with God there , it 's notenough for them to call upon the Name of God , to kneel down and to use some humble broken hearted expressions ; Oh but , what communion have I with God and Jesus Christ and the holy Ghost in my duties at this time ! I come to the Word and other Ordinances , Oh! but what communion have I with God in them ? I cannot be satisfied except I tast and see how good the Lord is ; I cannot go abroad about my businesse but with a heavy heart except I hear some thing from Heaven this morning ; all the comfort of their lives do depend upon this , in having communion with Father Son and holy Ghost . Fourthly , Their Conversation may be said to be in Heaven , Because they do live according to the Laws of Heaven : They do not here in this world live according to the Laws of men , & the lusts of men , but they look for their direction from Heaven , What rule is there from Heaven to guide me ? There must be some word from the God of Heaven to order and guide them in their waies , or else they cannot tell how to sute with them ; Indeed while they live in the Cities of the world they must obey the Laws of men , but still it is in order to the Laws of Heaven , the main thing that they submit to , is the Statute Laws of Jesus Christ the great Law giver ; because there is a Law of Heaven that doth require them for to obey the Laws of men that are according to those Laws of Heaven , therefore they do obey them ; but the Laws of Heaven are those that the Saints look after for their direction in all their waies , such and such a thing I have a mind to , but will the Law of Heaven justifie me in this ? have I any word from Jesus Christ to guide me in such a way ? I dare not do otherwise than according to the Will and Scepter of Christ , they must be my rule in all my waies : whereas before thy lust was thy rule , and thy own ends thy rule ; and the common course of the world thy rule ; but now the Laws of Heaven are thy rule ; and therfore their Conversations are in Heaven because they are guided by the Laws of Heaven : Heaven is their aim , They are acted by heavenly Principles , They converse with the God of heaven , And then fourthly , They live according to the Laws of heaven . Fiftly , Their thoughts and hearts are set upon heaven , as he saith , The soul is where it loves rather than where it lives ; where the heart is there 's the soul , there the man may be said to be . Now the Saints have their hearts in heaven , their thoughts in heaven , their meditations in heaven , working there , When I awake I am alwaies with thee ( saith David . ) And Oh how sweet are the thoughts of heaven unto the Saints ! While thou art mudling in the world , and plodding for thy self in the things of this world , If God should come to thee and say , Where art thou ? as he said to Adam ; yea sometimes while thou art at prayer and hearing the Word , Where are thy thoughts , and about what ? even as we say in the proverb , are running about a Wool-gathering . But now come to one whose Conversation is in Heaven , he keeps his thoughts and meditations there continually , meditating on the glorious things that are reserved in Heaven . As I remember I have read of that holy man , Mr. Ward that being in the midst of a dinner , and people wondering what he was a musing about , he presently breaks out , For ever , for ever , for ever , for almost half a quarter of an hour he could not be still'd , but he cries , for ever , for ever , for ever . So far as any man or woman hath their Conversation in Heaven their thoughts are there , thinking Oh eternity , eternitie , to be for ever in Heaven , to live for ever with Christ and God , and Oh the Crown of glory that is there ! when will that blessed day come when I shall come to enjoy those good things that are there ? his thoughts will be there , and he is longing to be there , his love and desires and affections will be working there . It 's said of the people of Israel , Acts , 7. 39. That their hearts turned back again to Egypt ; they never returned in their bodies to Egypt , but their hearts were there , they would fain have the Onions and Flesh-pots that were in Egypt , their hearts were there . So it may be said of many , that though they come and hear the Word , yet their hearts are in their shops , their hearts are after their covetousness ; but it 's contrary with the Saints , Though they live here in this world , yet their hearts are in Heaven : As I remember it 's written of Queen Mary , that she said , If they rip'd her open they should find Callis in her heart ; And so it may be said of Saints , whose Conversations are in Heaven ; I speak not of all Professors of Religion , for it 's said of bodies , ( when Paul speaks of the resurrection ) there are bodies Celestial , and bodies Terrestial , so I may say , There are Professors Celestial , and Professors Terrestial , but as for such whose Conversations are in Heaven , who walk with God , and live here the lives of Heaven upon Earth , If they were rip'd up , you should find Heaven in their hearts ; un-rip many mens hearts , and there 's nothing but the earth , uncleanness , and baseness ; suppose God should come this moment , and rip up all your hearts , and disclose them to all the men of the world , what a deal of filthy stuff would be found in many of your hearts ? but for such whose Conversations are in Heaven , they would be ready to have God unrip their hearts when he pleaseth , Lord , try , Lord , search me , Lord , examine and see what is in my heart ; I 'le but put this now to you as in the Name of God , and let conscience answer , What do you think would be found in your hearts if they should be unrip'd now ? and if your consciences tell you , Oh Lord ! if my heart should be rip'd up now , there would be a filthy deal of ugly and abominable stuff there , surely I have not had my Conversation in Heaven , my heart hath been sinking even down to low , and base things : but now , for those whom this text concerns , it will be an exceeding comfort to them ; and I hope that there are divers of you that may be able to say , if the Lord should at this present rip our hearts and shew them to all the world , I hope the world should see that Heaven is stamped upon our hearts . We account it sad weather when we cannot see the Heavens for many daies , when we cannot see Heaven many times for a week together ; and we account it an ill dwelling where men dwell in narrow lanes in the City , so that they can scarce see the Heavens except they go abroad in the fields . My brethren , surely it 's a sad time with a gracious heart when any one day passes without converse with Heaven , without the sight of Heaven , and meditations of Heaven , and having their hearts there . Thus it should be with Christians whose Conversations are in Heaven , they should never love such dwellings wherein they cannot see the beams of the Sun ; It 's a most comfortable thing for to see the light , a man that dwels in some dark house , it 's very comfortable for him to walk out into the open air , and to behold the Heavens ; Oh my brethren ! our souls dwell in dark houses every one of us ; for our bodies are to our souls like a dark and low celler , but the Lord gives us liberty to go abroad , to be conversing with the things of Heaven that he hath revealed in his Word and in his Ordinances : And as many Citizens that live in dark rooms & keep a long time close to their work , yet at such times as they cal days of Recreation , they walk abroad in the Fields and take the fresh air , and oh how delightsom is it to them ! The same should be to a gracious heart that hath a great many businesses ( indeed ) in the world , I but on the Lords day , Oh that he may now enjoy God in his Ordinances more than before ; his thoughts are upon those waies wherein he may come to have more of Heaven , Oh! that I may come to converse more with God than at other times ! And upon that the Sabbaths are the joy of his soul , his delight , he longs after the Sabbath , he thirsts after Ordinances , for indeed his heart is in them , for he finds there is more of Heaven in them than in other things ; and in that regard the Saints having their thoughts and hearts in Heaven , thus he proves to have his Conversation to be in Heaven . Moses never came to Canaan , and yet God gave Moses a sight of it , carried him up to mount Nebo . Heavenly meditations are as it were mount Nebo , whereby when the heart is raised a little upon the mount , it 's able to see Heaven , & behold the glorious things there . The Scripture speaks of Lucifer , that he had his nest among the stars : A Saint hath as it were his nest , his dwelling among the stars , yea , above the stars in the highest Heavens . As 't is with wicked men , that when they seem to draw nigh to God , yet their hearts are far from him ; then they are in their shops , they are among their ships when they seem to be worshipping of God : So when the Saints seem in regard of their bodies to be far from God , yet their hearts are in Heaven in the mean time . Sixtly , For the opening of a Heavenly Conversation , it consists in this , When in the course of mens lives they do converse and delight in the same things that are done in Heaven , they make their happiness the same happiness that is in Heaven , and make their exercise to be the same exercise that is in Heaven : As for instance , What is there in Heaven ? There is the fight of the face of God ; Blessed are the pure in heart , for they shall see God. And the Angels , Alwaies behold the face of God. So the Saints may be said to have their Conversations in Heaven because their exercise here while they live , it is in the beholding the face of God , in standing before God seeing his face ; the greatest delight and contentment of their souls , it is , that they can see somewhat of God , What 's to be done further ? The Work of Heaven , it is in the Praisings and Blessings of God. What do the Saints and Angels of Heaven , but continually blesse , and magnifie , and praise the Name of that God whom they see to be so infinitly worthy of all praise , and honor from his creatures ? Then is a mans Conversation in Heaven when as he doth the same things , when he joyns with Angels & Saints in doing of the same work , of magnifying and blessing and praising God. What 's done in Heaven , but the keeping of a perpetual Sabbath ? Then are our conversations in Heaven , when we delight in Gods Sabbath , yea and indeed to keep a constant Sabbath unto God , though busied about earthly things , yet still we keep a Sabbath to God , in resting from sin , and being spiritually imployed . And that 's a Sixth thing . Seventhly , Then our Conversation is in Heaven , When in Earthly imployments , yet we are Heavenly : when we use earthly things after a heavenly manner ; it is not the place that God looks at so much , where his Saints are , But what they do : Though while we live in the earth we use earthly things , yet when we can use them in an heavenly manner , then our Conversation may be in heaven though we upon earth . As thus first , When in the use of earthly things , we do quickly passe through earthly things to God , we make use of them , but we do not stick in them ; we make them the means to passe through to God , and get quickly through : a carnal heart sticks in the things of the earth , mingles with the earth ; but a spiritual , and heavenly heart makes earthly things but as Conduit● for conveyance of him to heaven , we here carry about with us the flesh , and because we have so much earth , we have need of these earthly things , I but they are means of conveyance to Spiritual and Heavenly things . And then , When we use Earthly things as Heavenly , that is , we take a rise of earthly things to meditate of Heaven ; upon the enjoyment of any thing in this earth we raise up our thoughts to the things of Heaven ; when we see the light , to remember then the glorious light of Heaven , and of the inheritance of the Saints which are in light ; when we cast any sweetnesse in the creature , If these things be so sweet , Oh what is heaven and God then that is the Fountain of all good things ! Thus to make all earthly things to be but as heavenly rises to us , That 's a heavenly Conversation , that in the use of earthly things doth quickly passe through to God , and that makes spiritual and heavenly rises of earthly things . Eightly , Then is our Conversation Heavenly when the Saints in their Converse together are Heavenly : when the Saints in their converse do look upon themselves as the Citizens of Heaven , and converse as it beseems those of such a Country . When as Country men are abroad in forreign parts and they meet together , and there be conferring about the state of their country in their own language , and aboue their friends , and what things there are there among them , they will say one to another , ( as English men ) me thinks we are in England now ; our converse is as if : we were in England . So when the Saints in their meetings , they do not meet to jangle , and wrangle , but they meet to converse of Heaven , and to confer about their Country , and every one telling news of Heaven , there 's none of the Saints that walk close with God , but when they meet together may tell one another some tidings of Salvation from above . When Country men meet together in any place commonly the first question is , What news is there from our Countrey , from England ; So the Saints when they meet together if they be of Heavenly Conversations , They will be talking somwhat of Heaven before they go : what news of our Countrie ? what news from Heaven ? though they may have leave to refresh themselves being poor earthlie creatures here , with somthing of the earth , yet they will have some talk of Heaven before they part one with another : This is a Heavenlie Conversation when the Communion of the Saints of Heaven is in Heavenlie things . The ninth and last thing wherein the Conversation of the Saints in Heaven is , is this , That their great trade while they are upon the earth it is for Heaven : Though they be not in their bodies there , yet their trading is there , and that 's the special thing that seems to be noted in the verie word in the text ; now their chief trade it is in Heaven , the Saints that have Heavenlie Conversations they do not trade for trifles as other men do , but they trade for great things , for high things , in the 3. of Collos . saith the Apostle there , If ye be risen with Christ , seek those things that are above where Christ sitteth at the right hand of God : set your affections on things above and not on things on the earth . They seek the things of God , even those things where Christ sitteth at the right hand of God , set your affections on things above and not on things on the earth ; they seek after these things , they merchandize for those goodlie Pearls . CHAP. VII . The Saints Trading for Heaven , opened in Seven Particulars . NOW in the Saints Trading for Heaven there are these several things considerable . First , As in trading you know it is requisite in those that are trades-men to any Countrie , that they should have skill in the Commoditie that they trade for ; so the Saints they have skill in Heavenly things ; there 's many poor Christians who have little skill in the matters of the world , speak to them about them they understand but little , but speak to them about Heaven , and you may quickly perceive that they have skill in heavenly Commodities , they have a skill from God , they are Wise Merchants . Secondly , A Trades-man , he must have a stock to trade withal : Now the Saints they have a stock to trade withal for heaven , they have grace in their hearts , grace in the heart is a stock for a trade . If you leave your Children no lands , yet if you leave them a good trade and a stock , you think you leave them a plentiful portion . Now the Saints though they have but little in the world , yet they have skill in the Commodities of heaven , they have a good trade and a good stock too , they have a stock of grace that shall never be lost , how ever they perhaps may not have those In comes that they do desire somtimes , yet they shall never lose their stock , their portion , and it should be their care to improve their stock for heaven , and indeed then they have their Conversation in heaven , when they improve and lay out all their stock that way about heavenly Commodities . And then a third thing in trading is , To take advantage of the Market for Commodities : Great bargains may be had sometimes that cannot be had at another ; so the trade of a Christian for Heaven it is in the observing his advantages that he hath for heavenly things , and those that have their Conversations in heaven they are very wise and understanding this way ; they are able to know their times and seasons ; other men that have not skill in the matters of heaven they do not know their times and seasons , and therefore they neglecting their markets , it may be upon their sick and death bed then they begin to think of heaven , and then , Oh that they might but know that their souls might go to Heaven when they go from their bodies ! I but thou art unskilful in heavenly Commodities , thou didest not know thy time , thou shouldest have had thy Conversation in Heaven in the time of thy life , and so have observed what advantages God gave thee for trading for heaven ; Oh that we were but all wise this way , to make it appear that our Conversations are in Heaven in this respect , namely , That we are wise to observe our advantages , Oh! the advantages that God hath given us all at one time or at another for Heaven , there 's not any one of you but God hath given you much advantage for Heaven had you but taken it , If you will reflect upon your own hearts , the course of your lives in former times , your consciences may tell you , Oh sometimes what fair advantages had I for Heaven ! How did the Spirit of God begin to stir in me ? What truths were there darted into mee at such a season ! What motions flowing in had I at such a time ? Oh how happy had I been if I had taken such an advantage for Heaven , I had even been in Heaven already : Now those who do converse with Heaven , they watch at those advantages , they come not to hear the Word but they watch for the time to have God stirring in their hearts , and they follow that advantage , they watch for the time of the softening of their spirits , and the enlivening of their souls , and they follow hard those advantages , and so trade for Heaven , and grow rich in Heavenly Commodities . Fourthly , Where there is a trade from one Country to another , there 's much intercourse . A man that trades to such a Town or Country , ther 's much intercourse between that man and those that live there : so a Christians trading for Heaven is in this , there is very much intercourse between Heaven and his soul , every day he sends up to Heaven , and every day he hath something from Heaven sent down to his soul ! Oh do but examine what intercourse there hath been between Heaven and you : how is it with many of you ? even as if there were no Heaven at all ? Men that are no trades-men to the Indies , 't is as if there were no such place at all to them . So it is with many that lives even in the bosom of the Church , there is very little intercourse between Heaven and them ; but a trader for Heaven hath much intercourse with heaven . Fifthly , A man that trades to any place , if he trade for great matters he hath the chief of his stock where he trades ; though he be not present in his body , yet the chief of his estate is there : If a man be a Spanish or a Turkish Merchant and trade thither , the chief of his estate lies there , in Spain or Turkey more than here . So it is with one that trades for Heaven , the chief part of his estate lies there , he accounts his riches to lie in Heaven ; indeed he hath somwhat to live upon here in this world for a while , but there 's his riches , he looks at Heaven as the place where his greatest treasure lies . Sixthly , A man that trades , is willing to part with something where he is , that he may receive advantage in the place where he trades : So it is with the Saints that trade for Heaven , they are willing to part with much that they might receive afterwards in Heaven : they are willing ( I say ) to part with any thing here in this world , to the end that they may receive it when they come home . A man that is abroad , and is going to his own Country , and there he is trading for Commodities , he is very willing to part with all his money where he is for receiving Commodities in his trade ; or those that give their moneyes here that so they may receive commodities in another place where they are trading : A carnal heart that doth not know the certainty nor excellency of the Commodities of Heaven , they are willing to part with nothing , but will keep all , they think with themselves , what we have here we are sure of , but that that they talk of Heaven we do not know what it is , it may prove to be but an imagination , therefore we wil keep what we have and be sure of that : Oh! thou art no trader for heaven , if thou wert thou wouldst be willing to part with any thing here , that so thou mightst receive commodities there , thou wouldest be content to live poorly , and meanly in this world so be it that thou mightest have thy riches when thou comest into thy mansion of glory . Seventhly , Trades-men that trade for great matters , they must trust much , they cannot expect to have present pay in great sums . It 's true , men that trade for little matters , that trade by retale , they usually take in their pence and two pence as their commodities goes forth ; but it 's not so with Merchants that trade for great things in whol-sale : So 't is in traders for Heaven , they trust much ; and indeed , the grace of Faith it is the great grace that helps in the trading for Heaven , they have a little earnest for the present . You that are traders , and go to the Exchange and sell bargains for many thousands , you have not perhaps above twelve pence or a crown for the present , it may be only a promise , but you expect the great sums afterwards . So those that are traders for Heaven , they have some earnest , they be contented with a little for the present , the first-fruits of the Spirit , or a bare promise from Christ , this is that that binds the whole bargain , and they expect to have the full pay hereafter when they come to Heaven . It is a happy thing when God gives men and women hearts to be willing to trust God for eternity , and if they have but a little comfort and grace now , yet to look at that as an earnest peny of all the glory that Jesus Christ hath purchased by his blood , and that God hath promised in his Word , thou art not fit to be a trades-man for Heaven that canst not trust , that canst not be content that great bargains should be bound with a little earnest . But that 's the soul that trades in Heaven , that can be content to wait for the fulfilling of promises , & to take what they have from God for the present though it be but a very little , as an earnest to bind all those glorious things that God hath promised in his Word . Here you see a trader for Heaven in these Seven things . Now put all these things that you have heard together with these ; and you may see what it is to have our Conversations in Heaven . CHAP. VIII . Seven Evidences of mens having their Conversation in Heaven . NOW then , there are some Evidences of Christians having their Conversation in Heaven . As we shewed you som Evidences of an Earthly Conversation , so likewise of a Heavenly Conversation : that is , some demonstrations plainly to shew , That the Conversations of Christians are in Heaven . In the first place , It 's plain certainly , there are Christians that have their Conversations in Heaven ; First , because there are Christians that can vilifie all the things of this earth : surely except they had their Conversations higher than the earth they could not so vilifie the things of the earth . It 's an evidence of the height of Heaven , that a man is lifted up very high , that shall look vpon the very Globe of the earth as a very punctum , as a little thing : so an evidence that the hearts of the Saints are on high when they can look on the things of the earth as smal ; it 's true , we that are upon the earth look upon the stars as small , and the earth as great ; but if we were in Heaven we would look upon the stars as great and the earth as small , as Paul did , accounted all things but as dung and drosse , dogs meat , for the excellency of the knowledge of Jesus Christ : and Luther , that accounted the whol Turkish Empire but a Crumb that the great Master of the Family casts to his dog : surely here 's an argument that the Saints have their Conversations in Heaven that can look upon the things of the earth as so mean , and so little , as indeed they are . A second Evidence is this , That they can be content with so little in this world , and can live such comfortable lives in the enjoyment of so little ; perhaps you cannot tell how to have comfortable lives except you have so much coming in by the yeer , and so much provision : but now , one that is heavenly , a godly man or woman , can tell how to live a joyful and happie life in the want of the things of this world ; though they have but little , though but bread and water , though but mean habitations , mean cloathes , though but of mean esteem in the world , yet can go through the world with a joyful heart , blessing God all his daies , nothing but admiring , praising , and magnifying God for his rich mercie ; and blessing himself in God , and accounting his portion to be a goodly portion , and his lot to be fallen into a fair ground . I verily beleeve that there are very many poor , mean people in this world , yet their houses are more fill'd with blessings of God in one day , than many Rich , Great , Noble men have their houses in twenty or fourty yeers : now this argues that they have their Conversations in Heaven , that though they want comfort never so much in this world , yet they can live comfortable lives ; surely it is somthing that doth rejoyce them , when they can so rejoyce in the want of these outward things , when their joy depend● 〈◊〉 upon the things of this world ; men that have earthly hearts , if they lose but their outward comforts , they cry our , Oh we are undone ! And you may see mightie alteractions in their very countenances , they have nothing to joy their hearts when they lose the things of the world : but it is no● so with the Saints , whatsoever crosses they meet withal here in this world , yet still they rejoyce in Christ , blessing God , the course of their lives is nothing elle but a continual magnifying , and praising God for his mercie and goodness to them ; surely they have their Conversations in Heaven . Thirdly , Not onlie can live joyfullie in the want of manie comforts , but they can suffer the loss of all , yea , suffer hard things , suffer afflictions , suffer torments and tortures with joyful hearts , reade but that 11. of the Heb. at your leisure , 13 , 14 verses , They confessed that they were strangers , and pilgrims on the earth , for they that see such things , declare plainly that they seek a Country ( this Scripture is to be annexed to the second evidence ) Mark , They that seek such things declare plainly that they seek a Countrie , surelie there is somthing else that they seek after when they set so light by the things of this world , For the Saints are not fools , but there is some reason for what they do , surely there is somthing in it , for they have the same nature as you have , and they have need of comfort as well as you , and had they not some other comfort besides outward comforts , they could not live so comfortably in the want of outward comforts , but they that are content with a little , as pilgrims and strangers : they declare plainly that they seek a Country ; that is the second Evidence . And then , For the suffering of tortures and pains for the sake of Christ . This is another Evidence : and so you have in the 10. Heb. 32. But call to remembrance the former daies in which after ye were illuminated ye endured a great fight of afflictions , partly , whilst ye were made a gazing stock , both by reproaches and afflictions , and partly whilst ye became companions of them that were so used , and then in the 34. verse , And took joyfully the spoiling of your goods , Why ? knowing in your selves that ye have in Heaven a better and enduring substance : This made them take joyfully the spoiling of their goods . What ? when their goods were spoil'd , did they take that joyfully ? what were they mad men to rejoyce at the plundering of their estates ? No , it was no madness , It was because they knew in themselves that they had in Heaven a better and an enduring substance , and that made them be willing to wander about in sheeps skins , and goats skins , in leather cloathes , as in the latter end of the 11. of Heb. reade but from the 36. verse to the end : this argued their Conversations to be in Heaven . If you reade in the storie of the Martyrs , you shall find verie often when they came to the stake , still their thoughts were in Heaven , and their hearts there , and encouraging one another what they should have in Heaven , and of the glorie that they should have there , that being willing to suffer such hard things for Christ , and that being able to undergo all with so much joy , is an evidence , that there have been Christians in the world that have had their Conversations in Heaven . A Fourth Evidence of Christians having their Conversations in Heaven is this , That their hearts are so fill'd with Heavenly riches . It is an Argument of a man that trades much unto such a place , when he hath his Warehouse stor'd with the Commodities of such a Countrie : As now , though no man should tell me which way his trading lies , that such a man were a Spanish or Turkish Merchant ; yet if I come into his Warehouse , & find that constantlie his Warehouse is fill'd with those Commodities , I may conclude , that certainlie this man is a Spanish or Turkish Merchant : he hath the Commodities of the Countrie continuallie in his warehouse . So , the Saints have much of the riches of Heaven in their hearts continuallie , they have much grace , much holinesse , much of the Image of God , much spiritual life there is there in a Christian , and you may see in his Conversation he doth manifest ( I say ) much of the Excellencie of Heaven , much of the Glorie of Heaven shines in his face ; surelie his Conversation is in Heaven who hath so much of the riches of Heaven in his heart : The heart of the wicked ( saith the holy Ghost ) is little worth : Look into the heart of a wicked man , or woman what is there : thy heart that should be thy storehouse , what is it fill'd withal ? it's fill'd with dirt , and drosse , and filth , and uncleanness , the hearts of wicked men are stored with those things : but now , look into the hearts of the Saints , they are fill'd with God , with Christ , with the holie Ghost , with Grace , that shews that they have traded much in Heaven ; in a constant way you shal find their hearts fild with grace , and manifesting much in their lives , and therefore , surelie their Conversation is in Heaven . A fifth Evidence is this , That they are willing to purchase the Priviledges of Heaven at so dear a rate ; namely , The Ordinances that are part of the Priviledges of the Kingdom of Heaven . Now the Ordinances that are the means whereby they come to enjoy so much of Heaven , they are willing to purchase them at a dear rate , Oh how ever I live , yet let me live where I may enjoy the Ordinances of God , the wels of Salvation , my life cannot be comfortable in the enjoyment of all things in this world if I should be deprived of the breasts of consolation ; surelie they that are willing to purchase Heavenly Commodities at so dear a rate as the Saints will do , this doth evidentlie declare their Conversations to be in Heaven . Sixtlie , When they are so sensible of the stoppages between heaven and their own souls . If there should be a general stoppage of ships that are in France , Turkie , or Spain , your Countriemen are not sensible at all of it ; but your Merchants I 'le warrant you would be sensible enough of it , and when they come together upon the Exchange , al their converse would be of it . So it is with those that have their conversations in Heaven ; and here 's a great difference between those and those that are earthlie minded ; tell those that are earthlie of anie stoppage in the Intercourse between them and Heaven , and they know not what you mean , they think you are fools and mad : but the Saints they are sensible of it , oh it is a sore and sad evil to them , I mean , when at anie time God hides his face from them , when at anie time they go into the presence of God & can hear nothing from him , can receive no Letters from Heaven ( as I may so say . ) If the Post doth not come from such a Countrie , the Merchants are troubled at it . So when the Saints send up their prayers to Heaven by which they trade thither and can hear nothing from God again ; and when they cannot feel those influences from Heaven let into their souls as heretofore sometimes they have done , Oh! they bewail this as a great evil that is upon them above any evil in the world , that influences of Heaven are stop'd , and that God seems to be a stranger unto them , Oh these things they complain of one to another , and they make their moans when they feel the stoppages of Heaven ; this plainlie declares , that they are Traders for Heaven , and that their Conversations are there . The last Evidence of a Saints having his Conversation in Heaven is ; His willingness to die , to depart this world : The going out of this world with so much comfort , joy , peace , and triumph as many of the Saints have done ; as we might give you the expressions of many of the Saints when they were readie to die , rejoycing at the hope of Eternal life , at their going out of the world ; surely had they not conversed in Heaven while they lived here , their souls would not have been so willing to have departed out of their bodies . A man that hath nothing to do in another Country , it may be shall be there as a dead man , he goes but with little joy thither : But now , a man that hath had trading to another Country , and he hath great riches , and so thriven there , that whatsoever he seems to be here , yet there he is a great man : Oh! how comfortably doth that man go to the Country ! how glad is he when he takes ship and sees a fair gale , and prosperous wind to carry him to that Country ! And so it is with the Saints who have their Conversations in Heaven , because they have so much riches there , when they come to die they die with joy , and blesse God for that day as the most blessed day that they have seen ; for they are going now to the Country that they have been trading to all their daies , and where their riches lies . These are the Evidences and Demonstrations that the Saints have their Conversations in Heaven . CHAP. IX . Four Reasons why the Saints have their Conversations in Heaven . But now , If you demand the reason , why it is that the Saints have their Conversations in Heaven ? To that I answer briefly thus . The first Reason . Because their souls that are their better part , they are from Heaven . You know , that when God made Man , He breathed into his nostrils the breath of life . The Soul of man , it is as it were , the breath of God : God did not say of Mans Soul as of other creatures , Let it be made , let there be a soul in mans body . No , but when he had formed the body , he breathed the soul into him . It was to note , that the soul of man had a more Heavenly , and Divine original , than any of the other creatures that are here in this world ; and because the original it is so Divine , and Heavenly , therefore it is , that when the soul is ( as it were ) its self , is set at liberty , it would be at its original : Indeed , though mans soul be of a Divine , and Heavenly Nature , yea through the fall of man , so it is , that the soul of man is even almost turned to be flesh , and so mingled with unclean drossie things as if it had no such Divine and Heavenly original ? and therefore a natural man is called flesh , That that is born of the flesh , is flesh ; as if he had no soul at all : for I say , the soul of man through his fall , the Nature of it seemed to be changed , it is at least depressed down to such vile things , as if it never had such a Divine and Heavenly original . But now , when God works grace in the soul , the soul of man begins to return to its self , and to know its self , and begins to return to its own nature that it had in its first creation : and as soon as ever the soul begins to know its self , it looks then presently at all these things that are here below as vile things in comparison , as contemptable ; for indeed , all these things in this world are infinitly beneath the soul of a man : [ Infinitly ] that is , in comparison , we may even call it an infinite distance between mans soul and all these things that are here below in the world ; the soul of man is neer unto God himself , and therefore when as the soul returne unto its self , it would be some where else than where it is , and would converse with those things that are sutable to its original . As it is with a man that hath a noble birth , suppose a Prince is got into another Country , and there being a child , is used like a slave , set to rake channels , and such mean imployment ; now all the while that he is there and not know his original , he minds nothing but to get his victuals , and do his work that he is set about ; but if once he come to know from whence he was , namely , born the Heir unto such a great Prince , or Emperour that lives in so much glory in such a Country ; then he that liv'd like a slave , his thoughts , and mind , and longings are , to be in the Country where his birth was so high , Oh that he might be but there , he should be happy then ; and it doth him good to hear any man speak of that Country . Truly , so it is with the souls of men , they are the birth ( as I may so speak ) of the high God , of the great King of Heaven and Earth , being breathed so into the nostrils of man. Now through mans fall the soul comes to be a slave to the Devil , and is set about drudggery to provide for the flesh : but now , when God is pleased to convert the soul , the Lord comes then to declare to a man or woman , Oh man , woman ! thou art born from on high , thy soul is ( as it were ) a sparkle of the Divinity ( as I may so say ) thy Father by creation , nay , not only by creation as he is the Creator of all Creatures , is God , but by a more special work of his , by a more special work ( I say ) than in the first creation of other things ; thy soul is from God , and of a Divine Nature , and is therefore capable of Communion with Father , Son , and holy Ghost ; Certainly , thou never hadst such a Divine and Excellent being given the meerly that thou shouldest delight in the flesh , and be servicable to thy body , in eating , and drinking here a while ; Oh! consider of thy Country whence thou camest at first ; here 's one work of grace , to know the Excellency of our souls , and from whence they came : surely , if grace do this , it must needs turn the heart of one that is converted to God , to have his Conversation to be in Heaven . That 's the first Reason . The Second Reason . But not only so , because the soul had a Heavenly original , and therefore will not be content with a portion here in this world , But secondly , When grace comes there , the soul hath a Divine Nature put into it beyond the excellency that it had in its first Creation : I say , there is a Divine Nature higher than is meer natural excellency ; in the 2 Peter . 1. 3. According ( saith he ) as his Divine Power hath given unto us all things that pertain unto life and godliness , and whereby are given unto us exceeding great and precious promises , that by these you might be partakers of the Divine Nature . Certainly the Apostle did not here mean , meerly what Adam had in innocency , I never read that that 's cal'd the Divine Nature ; though it 's true , there is a renewing of the Image of God in man when he is converted ; I but there is somewhat more in the soul of man than repairing of this ; the holy Ghost coming and dwelling in the soul in a higher way than it dwelt in the soul of Adam at the first ; indeed before it was a creature , but such a creature as only had reference to God , as God was the Creator , and man was the creature ; but now it hath reference to God as being made one with the Second Person in Trinity , and so one with the Father : and therefore of a higher Nature than man was in the state of innocency . And you know what is said of Adam in Paradice , He was of the earth earthly , he was of the earth in comparison of the second Adam , ( take Adam in innocency in comparison of the second Adam , he was but of the earth earthly ) and so his posterity though Adam had stood should have been but of the earth earthly , & their portion its like should have bin but in a happines in this world : we never read in Scripture of a Heavenly condition Adam had been in though he had stood ; but the second Adam is from Heaven Heavenly . And the posterity of the second Adam that is , those that are by Regeneration made the children of the everlasting Father , that are made the posterity of Jesus Christ by faith are from Heaven Heavenly ; therefore their souls are indued with a Divine Nature , with such high principles of grace as it must needs carry up their souls to Heaven : If a lump of earth should be so changed as to have a spirit and a life put into it , and to be made of such an Airial nature as any of the birds are , this lump of earth would fly in the air presently . It is so in the work of conversion , All men and women are earthly , and therefore they fink down to the earth , and the earth is their proper center ; but when once they come to be converted , there is a spirit put into them whereby they come to mount up aloft : It is not more natural for the Earth to fall down low , than it is for the fire and air to ascend up high , because every creature doth move towards the Center of it , heavie things fall down because below is the proper place of them ; light things rise up , because their proper place is to be above : and so , the Conversations of the Saints must needs be in Heaven , because there 's their Center , there 's that that 's sutable to the Divine Nature that is put into them . The Third Reason . Their Conversations must needs be in Heaven , Because those things that are the most choice things unto them are in Heaven . I should have named a great many particulars here to shew what are the choice things that concern the Saints , and how they are all in Heaven . Their Father , God , is in Heaven : Our Father which art in Heaven . Jesus Christ he is in Heaven ; Seek the things above where Jesus Christ is sitting at the right hand of the Father . Jesus Christ that is their Head in Heaven . Their Husband is in Heaven . Their Elder Brother is in heaven . Their King is in heaven . Their Treasure is in heaven . Their Inheritance in heaven . Their Hope is in heaven . Their Mantion-house in heaven . Their chief Friends are in heaven . Their Substance is in heaven . Their Reward is in heaven . Their wages are in heaven . All these things being in heaven , no marvail though their Conversations are in heaven . And they are going to Heaven ; now being that they are going that way , travelling towards heaven , they must needs be there in their hearts , heaven is the place that they shal come to ere long , they shal be there , and they know that here in this world they are to be but a while , but for ever to be there , We shall be caught up into the clouds ●nd be for ever with him : Yea , their Conversations must needs be in Heaven , for they have much of heaven alreadie , there 's much of heaven in the Saints , the Kingdom of Heaven it is within them , the Scripture saith : They having so much of Heaven for the present , it must needs be that their Conversation● are there , and so that Scripture in the 10. Heb. 34. Knowing in your selves that ye have in Heaven a better and enduring substance . You may reade it thus , Knowing you have Heaven : a better enduring substance in your selves ; so that the words [ knowing in your selves ] hath not only reference to what they know by hear-say , though this be a true note , that they may know heaven by hear-say ; they hear Ministers speak of Heaven , and reade it in the Word of God , but they know it in themselves , they know it by what God hath revealed in their own hearts , yea , though t●●●● were no books that ever they should see more , though they be not book-learn'd , and though they cannot reade a letter in the book , though they should hear no more Sermons , yet by what is revealed in themselves , They know in themselves that they have a more better and enduring substance : That 's a truth . But the words may be more proper to the original , read thus : Kowing , that you have Heaven in your selves , a Better and Enduring substance : Eternal life is begun alreadie in the hearts of the Saints , there is Heaven alreadie in the Saints ; and therefore no marvel though their Conversations be in Heaven . The Fourth Reason . God hath so ordered things in this world on purpose , that he might wean the hearts of the Saints from the world . The Lord loves to have the hearts of his Saints to be in Heaven where he hath treasured up such glorious things for them , and because that the Saints while they are here in the world , & have so much of the world in them , they would feign be living here in the world ; therefore God doth so order things that they shall meet with little content in this world , that they may be weary of it , and be wearied from it : and indeed , here 's the reason why Gods people have met with such crosses in the world , why the Lord hath kept his Saints so low and mean in the world : It may be you are ready to draw ill conclusions from thence , and to think , I am afraid God doth not love me that he keeps me so low and mean , and I meet with such crosses , and others do not . Oh! gather not such ill conclusions as these are ; It is , because he would gather your hearts to Heaven , and wean you from the world , that you might long to be with him in Heaven , for you are absent from him here in this world , and the Lord would have the full stream of your affections to run after those things that you shal have with him in Heaven . This use you are to make of those afflictions you meet withal , and those crosses that befall you in this world , And thus we have gone through the Doctrinal point , of the Saints having their Conversations in Heaven . CHAP. X. WEE have treated long upon that point of An Heavenly Conversation , and have opened to you , what that Heavenly Conversation is , wherein it consists in many particulars : But now we shal proceed to the Application of al. Though as I have gone along , I have endeavoured not only to speak to your heads , but your hearts , and to quicken what I have said , so as might quicken your hearts : yet from the consideration of all , there are divers Uses that may be profitable unto you . The First Vse . The first is this , If the Saints live such a Heavenly Conversation as hath been opened to you , Oh how far are they from being Saints , from being godly , Who are so far from having their Conversations in Heaven , as they have their Conversations in Hell. There are a generation of men that profess themselves to be Christians , & say , that they hope to go to Heaven ; and yet if you behold their Conversation , it is no other than the Conversation of hell : Certainly , 't is not what men say , but how they live that will cast them another day : he that is of Heaven , or for Heaven , his Conversation is in Heaven : and he that is for hell , his Conversation is hellish : now that 's a Conversation in hell that is like to what is done in hell , what is there in hell , but blaspheming and cursing ? What is there in hell , but hatred and malice ? what is there in hell , but raging and filthiness ? These things are the Conversations of many men who are even devils incarnate . In many families there 's the Name of God blasphemed , there 's cursing , and railing , and malice , and wrath , and pride , so that though they be here in this world , yet they manifest to what place they do belong . So that as the Saints have their Conversations in Heaven , when they die they go to their own place , that is to heaven where their Conversations were : so on the contrary , the wicked having their Conversations in hell , when they die they go to their own place : as it was said of Judas , He went to his own place : So a wicked man dying , having his Conversation in hell while he liv'd , ( I say ) when he dies he goes to his own place , that 's his own proper place , he took content and delight in those things that were done there , and so when he dies , there he shall go . As the tree falls so it lies . As thy Conversation is , and the bent of thy heart is there , so it must lie to all eternity . CHAP. XI . The Second Vse . THis Point likewise , rebukes Hypocrites , as wicked prophane ones that have their Conversations in hell : so there 's another kind of men that are unsound professors , Hypocrites , and they have their Conversations between Heaven and Earth : It 's not in Heaven nor in Hell , nor altogether upon the Earth , but between Earth , and Heaven , and Hell. Sometimes they seem to be a loft , above ; sometimes very forward and zealous in the profession of Religion , sometimes much inlarged in Duties , at other times again they are as base earthly spirits as any , yea , somtimes , there 's much of Hell in their hearts , and in their waies , they professe themselves the seed of Abraham , but they are not as the stars of heaven , but as Meteors that are between Heaven and Earth : we call them blazing stars ; but they are not so bright as the stars , nor are they of such a heavenly nature as the stars , they are but made of a few unclean vapours that come out of the earth , which being got up neer the heavens , do make a shew as if they were some star in heaven , but you find a great deal of difference between the stars and them in this , for within a little while they fall , and vanish , and come to nothing ; and so it is with many hypocrites , they by the Word are raised up a little for the present , and seem to be above the stars , and they have a glittering shew as if they had somthing heavenly in them , even like the stars of heaven , they seem to be got above others : your blazing star , a child would think it a great deal bigger than one of the stars that is an hundred times bigger than that is ; so 't is with many hypocrites , they have a greater shew of Religion than many that have truth of Godliness , and that are truly gracious , they look upon them as wondering at the excellent parts that they have , excellent abilities , it may be , they will discourse sometimes in an excellent manner about heavenly things ; you shall find some that have no soundness at all , yet will have very excellent discourse , they speak the very language of Canaan , but it is in such company where they may gain respect by it , but still are but as meteors that hang between heaven and earth : whereas the truth is , while they seem to be so high above others , and so heavenly , yet their hearts are groveling upon the earth : many times while they have most excellent expressions in prayer , yet God sees their hearts basely cleaving to some earthly thing , there is some base earthly contentment that their hearts are upon , while they seem to be so heavenly , much like to the Kite that flies on high as if it were an Eagle , but the eye of it while it is above in the air is fixed upon some carrion , upon some prey that it hath upon the earth , and as soon as ever it sees a fit opportunity to seise upon the prey , it comes down to seise upon it , and that 's the place the Kite would be at , that 's the place he doth most delight in , to be upon his prey : And so an hypocrite , though he rises high in some actions , yet the truth is , his eye is upon some earthly prey , and when he sees his opportunity , thither he goes and finks down to those things , and that 's his most proper place , there he takes most delight and content in his Conversation , though his actions may seem to be Heavenly , and therefore he will fall down and never attain to the highest Heavens that the Saints shall go to , but to hell at the last . CHAP. XII . The Third Vse . THE Third Use is this , The Saints Conversation is in Heaven . Hence then for shame , let us not find fault with strictness in the waies of God , let not man speak against the waies of God , as being too strict , and what need we be so Circumspect , and so precise , and so pure ? what need we labor to do so much ? what ! canst thou attain to a more strict and holy Conversation than a Heavenly Conversation ? It is a very carnal expression that some have , Why ? we cannot be Saints ? we are not Saints ; yes , the holy Ghost cals all beleevers , all that have the very least degree of true grace , he call them Saints . When we come to Heaven , then we shall live better , but while we are in this world we cannot . Ye● , while you are in this world your Conversation is to be in Heaven ; surely men either are not acquainted with the Word , or they shut their eyes and will not see and consider what the Word saith about a strict Conversation : Sometimes you find in Scripture , that we are commanded , to be perfect , as our Heavenly Father is perfect ; It 's a strange speech , and yet it 's the speech of Christ himself . And we must walk as Christ walked , and he that hath this hope , purifieth himself as he is pure ; and then our Conversation is in Heaven . Put these together , Perfect as our Heavenly father is perfect ; Walk as Christ walked ; Purge our selves as he is pure . Our Conversation is in Heaven : what do all these things tend to ? Surely it tends to a great deal of strictness and holiness of life . And these things shew that the work of a Christian here in this world is a busie work , that a Christian-life it is not an idle , dull , heavy , or sluggish life ; you that are Christians , you had need quicken up your selves , you had need awaken those drousie spirits of yours , if this be required of you , that you should be perfect as your Heavenly Father is perfect , Walk as Christ walked , Purifie your selves as he is pure , Holy as he is holy , and to have your Conversations in Heaven , surely , there need be a great deal of quickness and life in the hearts of Christians ; and you are not to content your selves in a meer possession , and doing some little matter in the way of Religion , or being somewhat better than others , you are to aim at heaven , look up there , and make that to be your pattern . CHAP. XIII . The Fourth Vse . AND that rebukes even such as are truly godly , many that yet do fail exceeding much in this thing : Oh! their Conversations are too low , are too earthly ; If they would examine their hearts strictly they cannot say , that their Conversations are in heaven , I am a stranger upon earth , saith David . But many may say , that they are strangers in heaven . Whereas earth should be the place of our pilgrimage , and heaven our home ; but it 's quite otherwaies , heaven is rather the place where most professors are strangers , and earth is the place of their habitation , they cast up a thought now and then to heaven , as now and then men will cast up their eyes and look upon heaven , but where 's your heart ? where 's the great workings of your spirits ? It 's a speech of the Lord , saith he , Heaven is my Throne , and Earth is my Foot-stool : Spiritual things they are to be look'd upon as the good things , as the Throne of God , & those earthly things only as the things of Gods foot-stool : but now , How many are there that have Earth their throne and Heaven their foot-stool ! that is , Heavenly things are made subordinate to earthly things ; Oh! this should not be in any of those that professe themselves to be Christians , none of the Saints should satisfie themselves in any life but this , to be able to say , I blesse God , my Conversation is in Heaven , though God let me live upon the earth , yet my conversation is in Heaven . What an unworthy thing it is for one that doth professe to have his portion and his inheritance in Heaven , yet to have the heart so mingled here with the earth ; In Gen 45. 20. saith Joseph in sending for his father , Regard not your stuffe , for the good of all the land of Egypt is yours . Regard not the stuff , do not let it grieve you to forsake your stuff , leave all your lumber behind you , for all the good things of Egypt are yours . Oh what a shameful thing is it , that Christians should regard their stuff so much as they do , that hope to have the good things , not of Egypt , but of Heaven its self to be theirs ! Surely if we have seen the things of Heaven , one would think that all the things of the earth should be darkened in our eyes : 2 Cor. 3. 10. That which was glorious ( saies the text ) had no glory in comparison of the greater glory . That Scripture I confesse , is spoken in comparing of the Law and the Gospel , there was a glory in the delivering of the Law , but that had no glory in comparison of the greater glory , that is , in comparison of the Gospel ; for in the Gospel we behold as in a glasse with open face the glory of God , and are changed into the same image , as from glory to glory : But we may apply it thus ; As the things of the earth that were glorious before in your eyes , yet in comparison of the greater glory , should not at all be glorious ; though before conversion these things were glorious , & grant it , that there is some kind of glory upon the things of this world , that they are gilded and varnish't over , but in comparison of the greater glory they are not glorious at all , though they that never saw any thing else as glorious but the things of the world , yet thou that hast seen the greater glory shouldst not account these things glorious : Oh therefore Christians , lift up your hearts to Henven , and let your Conversations be in Heaven : Though God hath so ordered it , that you must live here a while and must be content , for indeed to some Christians that have their Conversations in Heaven , it 's a great part of their self-denial , and of their subjection to God , to be willing to live upon the earth , and to stay from Heaven till Gods time come ; This is a riddle and a mystery to many , that it should be a part of our Salvation , Obedience , yea , of Self-denial , though they had Crowns of Glory , though they were Kings and Princes here in this world , to be willing to stay here . We might come to attain this , if our Conversations were in Heaven , and our hearts there . As we reade of Daniel , though God so ordered it , that he could not live at Jerusalem where the Temple was , yet he would open his window towards Jerusalem , he would ever be looking that way . And so , though God hath so ordered it , that we cannot come yet to live in this Heavenly Jerusalem bodily , and in that full way as hereafter we expect to do , yet we should open our window , our eyes , and the doors of our hearts should be open towards Heaven . I remember I have read of Edward the First King of England , that had a mighty mind to go to Jerusalem , but because he could not go , for death prevented him , he gave charge to his Son to carry his heart thither . And so it should be with us , we should endeavour to have our hearts there , and to have as much of Heaven as we can though we cannot be there our selves in nature : Every creature hath put into it by the God of nature an instinct to move to its proper place ; as now , because the proper place of fire is above , there is an instinct of nature in fire to ascend to its proper place . And the proper place of earth is below , and therefore it will fall down to the Center ! a heavie thing that hath much earth in it , though it breaks its self to pieces yet it will fall down towards its Center : and so it will be with a Christian , though he break himself to pieces , whatsoever he suffers , yet he hath an instinct to carry him to his proper place ; fire because its proper place is above , if it be kept down by violence , what a mighty power there is in fire to make way for its self that it may get up , that 's the very reason of the mighty force that there is in Guns , because there is fire in the pouder that is kept in , when the pouder is once fir'd , because the fire would get up above , therefore it breaks with violence , and if it cannot have vent to get out , it breaks any thing in the world for it must out , that it may get up to it 's own place ; and so it should be with a Christian , there should be a strong impetiousness to get up to his own place ; that would be an evidence indeed that Heaven is thy proper place : Oh Christians lift up your hearts , and let your Conversations be in Heaven . CHAP. XIV . An Heavenly Conversation is a convincing Conversation . I Shall not need to come again and tel you , what Heavenly Conversation is , it hath been opened at large to you ; but for the setting an edg upon this Exhortation : First , Know , That a Heavenly Conversation will be a very convincing Conversation ; then you will convince men that you have somwhat more than they have when they see you live Heavenly ; for the men of the world they know the things of the world , are the things that their hearts are upon , and that which they mind ; but now , when they see those that professe Religion mingle themselves with the earth as they do , then they will think that they are acted by the same principles that themselves are ; but now , Heavenly Conversations will convince them , when they behold them walking above in the whol course of their lives , when they see an evenness and proportion in their course ; take them at all times , and in all businesses , they carry themselves as men of another world : As a man that is a stranger to a place , may for a while act it so , as he may seem to be one that is a native in the place , but one that is born in the place , will go nigh to find him out in one thing or other : and so , 't is very hard for men to carry themselves so if they have not true grace , though they appear sometimes to be very Heavenly , yet one that is a true Citizen of Heaven will discern them at one time or other if they have not grace ; yea , the truth is , carnal men wil discover themselves that they are born of the earth , and are of their Countrie , his speech betrais him , he is a Giliadite : But when Christians shal in their constant way have their Conversations in Heaven , then their Cōversations are very convincing ; There are the Raies of Heaven about them , they have the lustre of Heaven shining wheresoever they go , and in all company , surely such a man seems to be in Heaven continually ; So it will force it from the very Consciences of men to say , Certainly these are the Citizens of Heaven ; if there be any Denizens of the new Jerusalem while they live upon the earth , these they are . I remember it 's said of that Martyr Dr. Taylor , That he did rejoyce that he ever came into the prison to be in company with that Angel of God Mr. Bradford , Mr. Bradford's Conversation , it was Angel-like , like an Angel of Heaven , and did convince almost every where , where he went : Oh! 't is of great use that Christians should live convincing Conversations . You know what Dives said to Abraham , That he would have one sent to warn his brethren , that they might not come to that place : saith Abraham , They have Moses and the Prophets : Oh but saith Dives , If one rise from the dead , they would hear him . I may say thus , If God should send one from Heaven to live among men , and to preach to them , surely they would regard him . Would it not be a great benefit to the world if God should send some one Saint from Heaven , or Angel to converse in a bodily way among us ? Truly , Christians should live so , as if they came from Heaven every day , as if they had been in Heaven and conversing with God. When they go to perform duty in a morning , and get alone between God & their souls , they should never leave striving till they get their hearts so in Heaven , and get themselves upon the Mount , so as when they come down to their family their very faces may shine , so that you may see by their Conversations , that certainly they have been with God upon the Mount this day . Now I appeal to you in this , Do you live so , as that your family , and your neighbors may see that you have bin this morning in Heaven ? Every morning we should have some converse with Heaven , which if we had , our Conversations would be convincing all the day long , and very profitable it would be to the world ; Christians that live Heavenly Conversations they are ( I say ) of very great use in the places where they live . As I remember it 's said concerning Christ , When he ascended up to Heaven , he gave gifts to men . And if we could oftener ascend up to Heaven , we should be more able to be beneficial to the world . CHAP. XV. An Heavenly Conversation is growing . AN Heavenly Conversation is , a growing Conversation . Oh! they grow mightily , they do thrive in grace exceeding much in a very little time , they grow to attain to a very great measure of Communion with God the Father , and with Jesus Christ , and every day they grow more and more spiritual , having so much of heaven within them : It 's true , when they come into Heaven , they shall be perfect : But now , the fetching from Heaven is that that makes them grow , it must be the influence from Heaven that must cause the grouth of Saints ; As now , suppose that the ground upon which flowers and herbs grow , be never so fertile in its self , and the herbs or plants be never so well rooted in the earth , yet if there be not an influence of heaven upon them they will not grow much , nay not at all , but quickly wither : So it is with Christians , let them have never so much means of growing below , never so many Ordinances , yet if they have not rich dews from above they wil not grow , or if there be any growth , yet either they wil bear no fruit , or else it will be very shrifled and sowre fruit . You know , that fruit that hath the most of the beams of the Sun that comes from heaven upon it , that fruit grows riper and sweeter than other fruit ; fruit that grows in the shade , that hath the influence of Heaven kept off from it , it is sowre fruit . And the reason that the Saints have so little fruit , and that it is so sowre , it is because that they have not more influences from heaven , they do not stand in the open Sun , their souls are not presented dayly before God , and have the warm beams of the Sun of Righteousnesse shining from Heaven upon them ; but there is something between Heaven and their souls : but a Conversation in Heaven , as it would be a Convincing Conversation , so it would be a Growing Conversation . CHAP. XVI . An Heavenly Conversation brings much glory to God. ANd then , It would be a Conversation glorifying God much . Oh! the Glory that God would have from a Conversation in Heaven ! Let your light so shine before men , that others beholding your good works , may glorifie your Father which is in Heaven . Then indeed the Image of the God of Heaven is held forth when mens Conversations are heavenly , the Lord takes much delight to have his glory to be dispensed abroad by his Saints , to have some reflection upon the world : As in a glasse , though beams of the Sun do not shine upon a wall , yet by a glasse you may take the beams of the Sun and cast the reflection of them upon a wal : so those beams of the glory of God that shine in Heaven , the Saints by their Heavenly Conversation may ( as it were by a glasse ) take them and reflect them upon the world , and upon the faces of men : the hearts of the Saints should be as a glasse taking the beams of the glory of God and casting them up and down where they are , and so your Heavenly Father should come to be glorified by you . Let every Christian think thus , My Conversation is thus and thus ; but what glory do I bring to God by my Conversation ? do others glorifie God by beholding the lustre of the holiness of God in me ? do they see cause to blesse God that they see so much of the glory of God in me ? Certainly , there is more of the glory of God shines in the gracious , holy , spiritual Conversation of a Christian , than shines in the Sun , Moon , and Stars , than in Heaven , and Earth : I mean , for the works of Creation and Providence that are in Heaven and Earth ; the creatures that God hath made , as the Sun , Moon , and Stars ; and here in this world , the Seas , the Earth , the Plants , and the like , though they have much of the glory of God , yet a Heavenly Conversation declares more of the glory of God than all these . You know what the Psalmest saith , The Heavens declare the glory of God , and the Firmament shew his handy work . It may be spoken more fully of Heavenly Conversations , the Heavenly Conversations of the Saints , declare the glory of God ; and those that shine in the Firmament of the Church are stars , ( for the Church is the firmament , and the Saints be there as stars ) & they declare the Handy work of God. Now though its true , As in Heaven there 's one star differs from another star in glory : and so in Christians , every one cannot attain to so much glory as another , yet every one is a star , the meanest Christian that lives , the weakest Beleever that is , yet should be as a star in the firmament , though he cannot shine so gloriously as the Sun , or as other stars , yet there should be never a Beleever , never a godly man or woman in the Church but should shine as a star in the firmament , but should be as the Gospel is , even a mirror wherein we might behold the glory of God , in whom we may behold the glory of God even ( as it were ) with open face : An Heavenly Conversation is a Conversation glorifying God. CHAP. XVII . An Heavenly Conversation bringeth much glory to the Sanits . AN Heavenly Conversation , it 's a Conversation that will bring much glory to your selves : Though it's true , that the Saints should aim at the glory of God most , yet there will come glory to themselves whether they will or no if their Conversations be in Heaven : it 's impossible but that in the conscience of men they should be honored walking in a Heavenly Conversation : There 's an excellent Scripture , that shews , that in our glorifying of God , we glorifie our selves also : 2 Thess . 1. 11 , 12. the Aplostle he praies for them , Wherefore also ( saith he ) we pray alwaies for you , that our God would count you worthy of this Calling , and fulfill all the good pleasure of his goodness , and the work of faith with power : To what end ? That the Name of our Lord Jesus Christ may be glorified in you , and ye in him , according to the grace of our God , and the Lord Jesus Christ . He praies for the Thessalonians , That they might walk so , that they might have so much of the grace of God in them , that the Name of our Lord Jesus Christ might be glorified in them . Oh! this is that that all the Saints should desire , and endeavor after , That the Name of our Lord Jesus Christ should be glorified in them ; and ye in him saith he : Labor you , that Christ may be glorified in your lives , and you shall be glorified in him . We should desire that Christ may have glory in our glory , & then we shall have glory in Christs glory : this is a sweet and blessed life , when as the Saints have such hearts , as they can say , Lord , let me have no glory , but that thou mayest have glory in . Then saith God , Is it so ? Doest thou desire no further glory in this world , but that I may have glory in ? then I will have no glory in this world , but what thou shalt have glory in : Christ will make us partakers of his glory , as well as we shall make him partaker of our glory . Oh! An Heavenly Conversation that glorifies God , will glorifie the Saints too . CHAP. XVIII . An Heavenly Conversation will make Suffering easie . HEavenly Conversation , it will make all sufferings to be very easie , it will be nothing to suffer any thing you meet withall in this world , if your Conversations be in Heaven : All revilings , and reproaches , and wrongs , they will be nothing , if you get but a Heavenly Conversation , you will contemn all these things that the men of the world think to be such great matters : Men that have conversed in Heaven , never will be much offended for any sufferings : 2 Cor. 4. 17. For our light afflictions which is but for a moment , worketh for us a far more exceeding and eternal weight of glory : While we look not at the things which are seen , but at things which are not seen ; for the things which are seen are temporal , but the things which are not seen are eternal . All but light afflictions , Why ? for our eye is above all these things . And it 's a notable passage that in the Gospel , if you examine the place of Christs transfiguration upon the mount , there Christ shewed his glory unto some Disciples , that he carried with him ; and this is that that I would note from it , do but observe in the story who were the Disciples that Christ carried with him to see his glory , they were , Peter , James , and John ; now afterwards if you compare that story with the story of Christ being in his Agony , which was presently after ; where his soul was heavie unto death , when he was to be betraied , and to be crucified the next day , and fell groveling upon the earth , & sweat clodders of blood through the anguish that was upon his spirit , & cried out , Oh Lord ! If it be possible let this cup pass from me . Here 's a great deal of difference between Christ in his Agony , and upon the mount in his Transfiguration ; and observe , that Christ would have none of his Disciples see him in his Agony , but Peter , James , and John , only those three that saw him in his transfiguration upon the mount in his glory . The note from hence is , That those that can converse much with Christ in glory , can converse with Christ in Heaven , can see Heaven , they may be permitted to see Christ in his Agony and it will do them no hurt . But now , for the other Disciples that did not see Christ in his Glory , if they had seen Christ in his Agony , it might have offended them , Is this our Lord and Master that is in such a fearful Agony at this time ? Oh! it would have offended them ; but now , the other that saw him glorified , it offended them not ; Well , though he be in an agony now , yet we know him to be a glorious Savior , and we will beleeve and trust in him still . So , if we can converse with God in glory upon the mount , what ever agony we see Christ in afterwards we shall be able to bear it : when Stephen had the stones ratling about his ears , yet when he saw the Heavens opened it was nothing to him then , he fell asleep , he rejoyced in the expectation of Heaven . And if you reade in the Book of Martyrs , ever when they came to their sufferings you may see how they did rejoyce , when they did think of Heaven , and remember eternal life . Saith one woman to her child that was going to be burnt , when as the people thought she would have rung her hands , and made great lamentations to have seen her child stepping into the flames , she said nothing but this , Remember eternal life my son . Oh! conversing with Heaven makes all sufferings in the world nothing . CHAP. XIX . Heavenly Conversation brings much joy . THen , Oh the sweetness and comfort that there will be while the soul is conversing in Heaven ! Oh the joy and the peace that will come to the Soul in the certain evdience that the soul is partaker in the Death , Resurrection , and Intercession of Jesus Christ ! ( I say ) those whose Conversations are in Heaven , by this they come to have certain evidence to their souls , that they have their portion in the Death , in the Resurrection , in the Ascention , in the Intercession of Jesus Christ , and this will afford comfort enough . That Scripture in the 3. Colos . 1. If ye then be risen with Christ , seek those things that are above where Christ sitteth on the right hand of God ; set your affection on things above , not on things on the earth : for ye are dead and your life is bid with Christ in God. When Christ who is our life shall appear , then shall ye also appear with him in glory . Here 's an evidence that you are risen with Christ , that you are dead to the world , and have interest in his Ascention , and are partakers of his Resurrection , and have part in his Intercession . Those that have their Conversations in Heaven now , they may know certainly that they are risen from death to life , that when Christ ascended , he went to Heaven to take possession for them , yea , that they are in Heaven where Christ is : He hath set us in Heavenly places together with Christ Jesus : For he is there as a common head : That they are ascended with Christ already , and that Christ is there as an Advocate making Intercession for them to the Father , these will be the consolations of those that have their Conversation in Heaven . CHAP. XX. An Heavenly Conversation is very safe . ANd then , A Conversation in Heaven , is a very safe Conversation , you will be free from snares and temptations . As an Eearthly Conversation subjects unto temptations ; so a Heavenly Conversation will free us from temptations . When is the bird in danger of the Lime-twig or Net but when she comes to pick below upon the ground ? but if she could but keep her self above alwaies , she were free then from the Snare and Net : It 's Chrysostoms similitude , Keep above , and then ye be free from the snare of the fowler . It 's a safe Conversation . CHAP. XXI . An Heavenly Conversation gives abundant enterance into Glory . AND then , It will cause an abundant enterance into the Kingdom of Heaven . When they come to die , Oh how joyfully wil they die ! what abundant enterance will be made into the everlasting Kingdom of our Lord and Savior Jesus Christ ? For when they die they shall but change their place , they shall not change their company : they shall but go to their Fathers house to be partakers of those mansions Christ before hath prepared . Oh my brethren ! labor to have your Conversations in Heaven , and know , that this is not a matter only that concerns eminent Christians , but all Christians ; and see how the Apostle charges this upon the Thessalonians , 1. Epistle 2. 11. As you know how we exhorted and comforted , and charged every one of you , ( as a Father doth his children ) that you would walk worthy of God who hath called you unto his Kingdom and Glory . That is , That you would walk in a Conversation answerable to the glorious Kingdom of God that you are called to , according to your high calling , we should walk worthy of it : We are charged so to do : and as it 's said concerning Christ in the Gospel by Saint John , he spake concerning himself , But the Son of man which is in Heaven . So it should be said of every child of God , such a one that is in Heaven , not only such a one that shall go to Heaven , but that is in Heaven for the present . CHAP. XXII . Seven Rules , or Directions , how to get Heavenly Conversation . BUt you will say , How should we do to get this our Conversasation to be in Heaven ? it's an excellent Conversation indeed , Oh that we might attain unto it ! The First Rule . First , Take this Rule , Be perswaded that it is attainable . Let Christians conclude thus with themselves , it is possible for me to live a life of Heaven while I am upon the earth : There is a Heaven to be got , it will mightily stir up the spirit of a Christian if he do beleeve this . I may live in Heaven here , with God , and Christ , and his Angels , and Saints ; there are some that have attain'd to this ; and how have they attain'd to it ? not by their own strength , they were men subject to the same infirmities that you are , even Paul himself that had his Conversation in Heaven , was subject to many infirmition But through the strength of Christ he can do all things , he was nothing in himself ; reade but the 7. of the Romans , Paul saith there of himself , that he was even sold under sin , and when he would do good , evil was present with him : and he was led captive , and he found a Law in his members rebelling against the law of his mind , and he had many corruptions and was feign to have a prick in the flesh , a messenger of Satan to humble him : and he spake of this Heavenly Conversation , not only that he had it himself , but writing to the Philippians they attain'd to it ; they were a Church that were very spiritual , but were but poor and mean in respect of some others , and they had not those eminent gifts that the Corinthians had , and yet the Philippians had their Conversations in Heaven : therefore it is a thing that is attainable . The Second Rule . Secondly , If you would get your Conversations in Heaven , Labor to keep a cleer conscience , keep a Heaven in your conseience . Those men that do fully and defile their consciences , they lose their intercourse with Heaven , and indeed , the presence of the God of Heaven is tedious to them , they be loth to go into his presence when once they have defiled consciences , If there be a Hell in a mans conscience , there will not be a Heaven in his Conversation . , but let men and women labor to keep conscience clean , and a Heaven there , and then there will be a Heaven in their Conversations . The Third Rule . Watch opportunicies for Heavenly exercises , though you have much business in the world , watch time . You that are servants , you should not indeed neglect your Masters business , for you may serve God in the work of your Master , but yet you must watch opportunities ; get alone , and if you cannot have any long time let it be so much the frequenter , watch all opportunities for Heavenly exercises , for meditation , for prayer , for reading , for conversing with God : Oh! we might get many opportunities to get our souls in Heaven if we would but watch ; and those that are diligent to watch opportonities for Heavenly exercises , and prize opportunities for them , they are the men and women that will come to attain to a Heavenly Conversation , that do not ' make it as a light matter whether they have converse with God or no in holy duties : Christians that would have their Conversations in Heaven , they must look upon their opportunities for Heavenly exercises , they eye them , as that wherein much of the joy and comfort of their lives consists . The Fourth Rule . Forget not this in the next place , ( I speak now to Christians that would feign have their Conversations in Heaven ) I say to you , Take heed and be careful that you rest not in formallity ; watch to get opportunities , but be not formal in duties in them . Oh! this will mightily darken your Conversations , it will make them very earthly , there will be no beauty at all in them if you come to rest in formallity in holy performances : There 's many Christians that we hope may have some good at the bottom , yet growing to a form in Religion they never honor their profession , they have little comfort to their own souls , they go on in a dead hearted condition , they know not what it is to have communion with God , Oh beware of that ; that we are all by nature subject too ; those that have enlightenings of conscience , they dare not but take opportunities for Heavenly duties ; but then comes in the temptation of the Devil , and the corruption of our own hearts ; when I have done my task , then it 's over , I have prayed , I but you have been in Heaven that while ? what converse with God have you had there ? Oh take heed of formallity ! it will exceedingly hinder your Conversation . But now , a Christian though of never such weak parts , can but chatter to God , and speak a few broken words and half sentences , yet if he doth not rest in formallity he may have much converse with God , whereas others that have excellent parts , yet resting in the work done , never knows what the meaning is of having a Conversation in Heaven . The Fifth Rule . Labor to beat down your Bodies , That is , take heed of making provision for the flesh , beware of sensual lusts ; how came Paul to have his Conversation in Heaven ? saith he , I beat down my body ; The word is , Black and blue ; club'd it down ; as if he should say , This body of mine would draw my heart aside from spiritual things , and make me earthly and sensual , I wil keep down my body , I will not give that satisfaction to the flesh , and body so as to strengthen any temptation that should draw my heart off from Spiritual , and Heavenly things : no , but I beat down my body saith he . There 's no Christian that is Heavenly but he must be very careful and watchful over his sences while he lives here , to beat down his body , and so he may come to have his Conversation in Heaven . The Sixth Rule . Labor to be skilful in the mystery of godliness , to draw strength from Jesus Christ in every thing you do . For my Brethren , Christ he is Jacob's Ladder . When Jacob lay asleep he saw a ladder on which the Angels did descend and ascend up to Heaven . Now this Jacob's Ladder is no other but Jesus Christ to Christians , and that must be set up to Heaven ; if you would go to Heaven , and converse with Heaven , it must be by Jesus Christ , you must be instructed in the mysterie of the Gospel in conversing with God through a Mediator ; there is such an infinite distance between God and us , that except we have Christ the Mediator we can never come to God , nor God come to us ; it is only Christ the Mediator that is the Ladder : We need not say Who shall go up to Heaven to fetch Christ down ? No , we may have Christ in our hearts , and set up him , and so we may go up to Heaven by his Mediation . When as a Christian comes to live in this manner ; what I do expect from God , I expect to draw it through a Mediator , and all the services that I tender up to God I tender them up through the hand and heart of Christ : Now those that are acquainted with this have much converse with Heaven : By Jesus Christ the Mediator I may come up there and present my self there , though no unclean thing may come there , for God looks upon the Saints through him as righteous , being cloathed with his righteousness , they may come to their Father with boldnesse , having their Elder brothers garments upon them , they may come and kneel before the Throne of grace , come into Heaven as into the Presence Chamber and kneel every morning for their Fathers blessing ; it 's by him what we have accesse unto the Father : Oh! acquaint thy self with the Mystery of godlinesse in drawing all from Christ ; and tendering all to God through Christ : By this Heaven comes down to thee , and by this thou climest up to Heaven , this is the Jacob's Ladder . But those men that only look upon God in a natural way , that 's thus , Indeed all good things must come from God ; and so they go to prayer , Lord we beseech thee bless us this day , for all good things come from thee . And they serve God , their consciences tell them they must worship , and serve God while they live here : but it is but in a dull natural way : let me leave it in your hearts , All good comes from God through a Mediator , through Jesus Christ the second Person in Trinity , God-Man , and all my services are tendered up to God through him ; there is this Mediator God-Man that unites God and me together , and so by him I have acceptance both for my person and all my actions , and by him I come to have other manner of blessings than comes from God meerly as Creator , God in bounty bestows upon the creature many good things , but when we come to deal with God in Christ we come to have Heavenly blessings , blessings beyond the power of nature , yea beyond all those blessings that nature can be any conveyance of , beyond the blessings that the conduits of the creature are able to hold forth , they have the blessing from God imediately , imediately I mean in respect of the creature , it 's by the mediation of Christ , they enjoy God in Christ , and so come to enjoy God in a Heavenly , Supernatural way : Oh this is the way to have our Conversations in Heaven ; and those Christians that are much acquainted with the Gospel of Christ , they come to live far more Heavenly Conversations than others that go on in a dull , heavie , and natural kind of way in serving of God : But being not acquainted with this mysterie , their hearts lie low upon the earth , and know not what it is to have their Conversations in Heaven . The Seventh Rule . And so the next Rule with which I must close all is this , Exercise much the grace of faith : There is no way to get above the Creature , and above Nature , but by exercising the grace of Faith. Many Christians think they must exercise love to God , and exercise sorrow for sin ; the grace of Repentance , mourning for sin , that 's good , thou shouldest do that , and thou shouldest exercise patience ; but the great grace that is to be imployed if thou wouldest attain a Heavenly life , it is , The exercise of Faith : and make conscience to put forth that grace much , for it 's by that that we do converse with God through Christ . Though Christ be the ladder , yet it 's faith that carries us up this ladder , and brings us down again , it 's faith that makes the things of Heaven real to the soul , Heb. 11. 1. It 's faith that is an evidence of things not seen , and the substance of things hoped for , by faith these things come to be made real and substantial things , and as present things , faith it is that gives a great excellency to all the things of Heaven its self , and therefore live much by faith , and walk by faith , and not by sence , and then shalt thou be above the world and live in Heaven ; and as the fruit of thy faith wait for the appearing of Jesus Christ . Our Conversation is in Heawen ( saith the Apostle ) from whence also we look for the Savior the Lord Jesus Christ &c. Where a mans Conversation is , there his expectations may be ; and where the expectations are , there a mans Conversation is ; now our Converstaion is in Heaven from whence also we look for Jesus Christ ; as if he should say , It 's not a motion , do not you think that when we speak of Conversing in Heaven that we please our own fancies ; Oh no , saith he , we by faith look upon Heaven as the most real thing in the world , for we expect the Lord Jesus Christ ere long to appear in glory bodily , and we shall see him with these eyes , and shall change our vile bodies and make them like his glorious body , we by faith looking upon such glorious things to be so real , and so at hand , and we waiting for these things it 's this that makes our Conversation to be in Heaven : our hearts and all are there , because that we expect that these things will be made good to us quickly , Oh Christians do but exercise your faith in this , in Jesus Christ , and put forth this fruit of faith in waiting for the appearing of Jesus Christ when he shall come and appear in his glory , this will help to make your Conversations to be in Heaven ; Oh what a blessed time will that be when Jesus Christ shall come from the Heavens , and appear to those that have been waiting for him ! it was a blessed thing to have Christ here personally and to live with him when he was upon the earth though it were in the state of his humiliation , Oh when he shall come in his glory , how blessed will that be ! and when he shall change our vile bodies that they may be like unto his glorious body , Oh this will keep the heart in expectation of Christ , for then that vile body of thine that is now a body of sin and death , matter of diseases , a body of weakness , and a lump of clay , now it shall be made like the glorious body of Jesus Christ to shine more glorious than the Sun in the firmament ; this will be when Jesus Christ shall come with all his Angels in his glory ; and this is observable , when all the glory of the creature shall be darkened with the glory of God and Jesus Christ , yet then the bodies of the Saints shall shine gloriously before the face of God and Jesus Christ , surely they shall be more glorious than the glory of the Sun , for that you know will be darkened at the coming of Jesus Christ ; The great glory of the Father , and Jeus Christ , and the Angels shall darken the glory of the Sun , Moon , and Stars , but the glory of the bodies of the Saints shall be so great , as all the glory of God , and Jesus Christ , and the Angels shall not darken their glory , but it shall appear with a very great lustre : now if the glory of God , and the Angels should darken it , then to what purpose is it that their bodies shall be like to the glorious body of Jesus Christ ? but certainly it shall not darken their glory : If a candle could be raised to have so much lustre and beauty as if you should put it into the midest of the Sun , yet it would shine in the midst of it , it would be a strange kind of light you would say : It shall be so with the bodies of the Saints , that though they are put into the midst of the glory of God , and his Son , yet their very bodies shall shine in beauty and lustre there : Now did we beleeve this , and wait for it every day , how would it change us ! I have a diseased and a lumpish body , and my body hinders me in every duty of worship , and service , wandering and vain thoughts lodge in me now ; I but I 'le wait for that time when Christ shall come in all his glory , and make my body to be like unto his glorious body , to make it to be able to look upon the face of God , and to be able to be exercised in holy duties to all eternity without any weariness , and without any intermission : so shall the bodies of the Saints be raised to that power , that their bodies shall be so strong , that their souls shall be exercised about the highest things possible for a creature to be exercised with without weariness ; wait for this : I have many things here that trouble my mind , and spirit , and hinders me in my converse with Heaven , but within a while the time shall come that I shall be delivered from all troubles here , when Christ shall appear with his mighty Angels to be admired of his Saints , and when he shall come and take the Saints to judg the world , and shall set all the Saints upon Thrones to judg the world : the expectation of this time will raise the heart very much to be in Heaven . But then especially , when I consider the glory that shall be upon my soul , let me think thus , if this body of mine that is a lump of flesh shall be by the almighty power of God whereby he is able to subdue all things unto himself , raised to that height of glory , to be more glorious than the Sun in the Firmament ; then , what height of glory shal my soul be raised too ! but then , take not only my soul , but my grace , the Divine Nature that is in my soul , what shall that be raised too ? The plants are capable to be raised to a higher excellency than stones ; and the Rational creature to a higher excellency than a Sensitive creature ; and the Sensitive higher than the Vegetative , and the Supernatural creature to a higher excellency than the Natural : Then raise your thoughts thus ; My body shall be raised so high , what shall my soul be then ? and what shall my graces that are in my soul be ? Oh! wait for this , it is but for a little while before I shall be with God for him to be all in all to my soul enjoying full communion with him ; ( I say ) exercise faith , and wait for it , look for it every day , consider it 's neerer and neerer , your salvation is neerer than when at first you beleeved , God hath a little work for you here , but as soon as this is done this shall be my condition , I shal see my Savior , my soul shal presently be with him and enjoy ful communion with him in glory , and my body within a while shal be raised and shall live for ever with him : shall be where he is , and shall enjoy all that he hath purchased by his blood , as much glory as the blood of Christ is worth am I capable of ; the text saith , It shall be a weight of glory : I am not here fitted to bear a weight of glory , if the glory of Heaven should shine in upon me so much as it might , it would swallow me up presently . We reade in the 7. of Dan. upon the glory of God appearing to him , saith he , I Daniel fainted , and was sick certain daies . If God should open the Heavens , and dart in some light from Heaven into us so as he might , alas we should faint presently and be sick and die , No man can see God and live ; no man here can enjoy that that God hath prepared for his Saints in Heaven and live ; therefore let us be content for a while to be as we are , and exercise thy faith and hope in what shall be ; Thou shalt be able to bear that weight of glory , and be able to stand before the face of God continually to enjoy those things that eye hath not seen , nor ear heard , nor can enter into the heart of man to conceive : nay , though a man hath a spiritual eye , and a spiritual ear , and a spiritual heart enlarged to supernatural things , yet they are things not only beyond the eye of sence , but the eye of reason ; nay , the eye of faith hath not seen them fully , nor ear hath ever heard of , neither can enter into a gracious heart to convince what it is ; but those Clusters that we have of this land of Canaan do shew that mere is a glorious rest for his people . Now by the exercise of your faith and hope work these things upon your souls every day , it would be a mighty help to make your Conversation to be in Heaven ; where should my heart and thoughts , where should my life and conversation be , but where I expect such things as these are to be revealed very soon in the Day of Jesus Christ , in his appointed time , which is at hand . FINIS . OF WALKING VVITH GOD GENESIS , 5. 24. And Enoch walked with God , and he was not , for God took him . CHAP. I. TEXT OPENED IN this Chapter we have the Geneologie from Adam to Noah : and it 's observable , That God passeth all along and saith , Adam he lived so long and begat sons ; and so afterwards they lived and begat sons and daughters and then died . He only mentions them briefly , till he comes to Enoch , and there God seems to make a stop : He doth not only tell you how long he lived , and begat sons and daughters , and died ; but he addeth , Enoch walked with God. The holy Ghost spends three verses upon Enoch , He tells you how long he lived and begat Methuselah , and Enoch walked with God. And in the 23. verse there he speaks of him again ; and in the 24. vers . Enoch walked with God again . As if the Lord should say , Oh my servant Enoch I must not pass by him , he was an eminent holy man in his generation , I must not pass by him without some especial testimony : as if God should say , Oh he was the delight of my Soul , he walked with me : Enoch walked with God. Enoch he was a Prophet in his time , he conversed much with God , and God revealed much of his mind to him . We find in the Epistle of Jude 14. there the holy Ghost mentions him again , Enoch also , the seventh from Adam , prophesied of these , saying , &c. Enoch prophesied , he was a Prophet : Where do we find Enoch's prophesie in all the Book of God ? we have the Prophesie of Isaiah , and Jeremiah , and other Prophets ; but where the Prophesie of Enoch ? Here the holy Ghost saith , That Enoch prophesied , saying , Behold the Lord cometh with ten thousand of his Saints , &c. Now for the prophesie that is here mentioned by the holy Ghost , in this Epistle of Jude , we have it not set down in words fully , but yet we have somewhat set down even in a verse or two before my Text , of Enoch's prophesie , and that is in the very name of his son Methuselah , there is that very prophesie of Enoch that the holy Ghost speaks of in the Epistle of Jude , in the name ( I say ) of his son Methuselah , for Methuselah signifieth thus much , he dieth , and then the sending out , that is the floud , he dieth and then comes the floud , that 's the signification of the name Methuselah : So that Enoch prophesied many hundred yeers before the flouds coming ; and that prophesie seem'd to go further , for Gods dealing with people in those times , were but as a type of his dealing with men in after-times . That the Lord would send forth a floud against all wicked and ungodly men in due time to destroy them , he dieth , and then the sending forth of the floud , for the floud did come in the very last yeer of Methuselah , and that 's observable that this Methuselah he liv'd longer than ever any man liv'd since the world began , All the daies of Methuselah were nine hundred and sixtie nine yeers , and then he died . Now this may be one reason of the lengthening out of his life , that he might fulfil the prophesie of Enoch , for Enoch prophesied that the floud should come when he died , now because God had work to bring about , and to defer the floud for a while after , therefore Methuselah must live so long . God doth lengthen out , or shorten mens lives according to the work he hath to do , according to the use he hath to make of them . But thus much for Enoch : The person who it was . ENOCH WALKED WITH GOD. Now this phrase of walking with God , sometimes it signifies some special ministration before the Lord , as in the 1 Sam. 2. 30 , 35. Wherefore the Lord God of Israel saith , I said indeed , That thy house , and the house of thy father should walk before me for ever . And then in the 35. I will raise me up a faithfull Priest that shall do according to that which is in my heart , and in my mind and I will build him a sure house , and he shall WALK before mine anointed for ever : That is , for a special and holy ministration , so it 's taken sometimes . But here we are to understand it more largely , ( though it 's true , Enoch was a Prophet and he might be said to walk with God in regard of the special ministration of his Prophetical Office that he had ; ) for walking with God , in waies of righteousness and holiness : so walking with God , as it 's said of Noah , that was his great grand-child , in the 6. of Gen. 9. These are the generations of Noah , Noah was a just man and perfect in his generation , and Noah walked with God. This his great-grand-child ( no question hearing of his fathers walking with God was a great argument for to move him to the like , and his walking with God is discribed to be in being righteous , and in being perfect with God. The 70. in their translation turns this that you have in your books walk with God , by the word , he pleased God. And that 's observable that the holy Ghost in mentioning Enoch in the new Testament , doth follow the translation of the Septuagent in the 11. of the Heb. there you shall find that Enoch is mentioned among the Catalogue of the Beleevers there : By faith Enoch was translated that he should not see death , and was not found , because God had translated him : for before his translation he had this testimony , that he pleased God. That word that you have here in Genesis rendered , he walked with God : in the Hebrews it is that he had this testimony , That he pleased God : & indeed it comes to one , he walked in the waies that God was pleased and delighted in . He pleased God. ] The Calde translates it , he walked in the fear of God ; and so some Interpreters quoting the Jerusalemie Thargum , he served or labored in the truth before the Lord : and that 's one thing further in the explication that it 's said , he walked with God after he begat Methuselab . Some now think that Enoch was a wicked man before the time that he begat Methuselah , in that sixty and five yeers there 's no mention of his walking with God , but Enoch lived sixty five yeers and begat Methuselah , and he walked with God after he begat Methuselah : but that 's no sufficient ground to conclude , because it 's said after : that he did not before ; it might rather be to note the constancy of his walking with God , that he continued in the constant course of his life in his walking with God. I shall need to speak no further of the explication of this first part of Enoch's walking with God. The point of Doctrine from it is this . CHAP. II. The Doctrines raised from the Text , and the Treatise devided into several parts . THat 't is the great excellency and commendations of a godly man , to walk with God : Or , That it is the highest testimony that can be given of a man that walks with God. Walking with God is a high excellency , and whoever hath this testimony hath the highest testimony that can be given unto a man in this world , that he walks with God. And therefore that 's observable , that God mentions him twice , as if he loved to mention his poor creatures walking with him : at the 22. verse ; And Enoch walked with God. And then in the 24. verse , And Enoch walked with God. Oh! as if God should say , This is that that is the delight of my soul indeed . Yea , and that 's observable in the testimony of Noah , in Gen. 6. 9. perhaps in the reading of it you may not observe that that I shal observe unto you now , Noah ( saith he ) was a just man , and perfect in his generations , and Noah walked with God. He doth not say thus , Noah was a just man and walked with God : But mark , he repeats Noah twice , Noah was a just man and perfect in his generations , and Noah walked with God : as if he should say , This is the blessed man that lived in a wicked generation , and though that generation was sinful and wicked , yet he kept close with God ; Noah was just and perfect , and Noah walked with God ; Oh I take delight in this Noah : Consider my servant Noah , Noah was thus , and Noah walked with God. There 's a great Emphasis in doubling of his name , and there can be no reason given of it , for the sense would be perfect without it : as if he should say , Noah was a just man and perfect in his generation , and walked with God ; But for the putting of a special incomium upon Noah , Oh! Noah was a just man and perfect in his generations , and Noah walked with God. Oh! 't is the excellency of a man to walk with God , and for God himself to own a man and to say , that he walks with him : Men may live in a practice of the duties of Religion , Eternal duties , and go very far that way , and yet be strangers unto God , never know what it is to walk with God ; they may have by-waies of their own in which their hearts do walk ; as the Stars that have a motion turn about by the Primum Mobile , the first mover , one way , but they have a secret motion the other way themselves : and so , though many in their external profession seem to be moved one way , but secretly their hearts move another way , they do not walk with God all that while , they did pray , and reade , and hear , and come to Sermons and make great profession , so as men might think they walked with God , but it was not so . As it is with a ship , you may be bound to such a Port , and the ship and the sails blow that way , and yet when the ship goes east , a man may walk up and down in the ship west-ward : so in profession , a man seems to be carried east-ward , yet his private walks may be another way , to his own ends , to his own designs ; but here 's the honor of a man when God himself shall own him , as if God should say concerning Enoch , I who am a God that am the Seer and Searcher of all mens hearts , and I observe the waies of my servant Enoch , and I see him not only in the outward profession of godliness , but in the secret of his soul he walks with me , he hath no bye-walks at all , but he keeps himself close with me and walks with me continually ; Enoch walked with God. This phrase , Walking with God , we have exprest in Scripture in divers other phrases that are to the same purpose : as walking before God , Gen. 24. 40 The Lord before whom I walk , saith Abraham ; and so God bad Abraham , Walk before me and be upright . And so in the 116. Psal . 9. I will walk before the Lord in the Land of the Living . Remember how I have walked before thee , it 's said of Hezekiah . And sometimes the same thing is expressed by walking after the Lord ; in the 13. of Deut. 4. Ye shall walk after the Lord. As a child walking after his father , though he walks step after step , yet he may be said to walk with him . And sometimes by walking in the Name of the Lord , Micah , 4. 5. We will walk in the Name of the Lord our God. And then fourthly , by walking in the spirit of God , Gal. 5. 16. and here , walking with God. Walking Before God. Walking After God. Walking in the Name of God. Walking in the Spirit of God. Or , Walking with God. They all come to the same purpose . But for the opening of the point there are these Four things that I intend in the handling of it . First , What it is to walk with God , or to discribe the work of God in bringing the soul to walk with him , and the way of the soul in walking with God. Secondly , To shew you the excellency that there is in this walking with God : what a blessed thing it is for a Christian to walk with God. Thirdly , Give you some evidences of a mans walking with God. Fourthly , To give unto you some Rules how you may come to walk with God , to have your lives so as you may have this testimony even from God himself , that you do walk with him . These are the Four things . For the First , The discription of walking with God , the work of God in bringing the soul to walk with him , and the way of the soul in walking with God. CHAP. III. How the Soul is brought to Walk with God , Discovered in Six Particulars . FIrst , Every one by nature goes astray from God , in the 58. Psal . 3. it is said of all the wicked , that they are estranged from the wombe , they go astray as soon as they are born , speaking lies . That 's one of the first things wherein wickedness appears in children , but 't is from the very womb that they go astray , before they can speak : 't is natural for the wicked to go astray from God as soon as they have any being . The way wherein men naturally do walk , it is the way of death , it 's the way of their own hearts , of their own counsels , it 's the common course of the world , it is the walk of the flesh . But now , the work of God in bringing the soul to walk with him , it is , First , To cause the soul to make a stop in the way that men naturally walk in ; Those that the Lord hath left for a while in the way of nature , that walk in the way of death , the Lord is pleased to come to them by some mighty work of his to make a stop , by considering , where am I ? what 's my way ; whither am I going ? is the way that I am in like to the way that befeems an Immortal soul ? Is the way like to end well that I am walking in ? It causes the soul to make a stop in it , and begin to think where it is , whither it is going , and so usually causes some fear , fearing it is in a way like to miscarry , so that it dare not proceed further in that way that it hath been walking in all this while , though never so pleasant a way , though never so sutable to the flesh , the Lord forbid that I should go on in that way that I have walked in . There 's a stop caused . Secondly , The Lord manifests to the soul the way of life , what the way of life is . This stop of the soul is just like to that we reade of Saul , that when he was posting on in the way of death , there did shine a light round about him , and caused him to stop so that he could go no further . But then ( I say ) the Lord manifests to the soul what the way of life is . In the 30. of Isa . 21. And thine ears shall hear a word behind thee saying , This is the way , walk ye in it . Oh! how many are there that can tell this by experience , that they have been walking in the waies of death , of eternal misery , and blest themselves in those waies ? But there was a blessed time wherein God caused them to hear a voice as it were behind them saying , This is the way , walk-in it ; you are out of the way , but here 's the way of life , if you would not perish eternally , here 's the way , walk in this way ; It is a secret voice that the Lord causes to be heard in the soul , but yet a powerful voice : perhaps you have come to the Word , and have heard what the way of life is : but yet that never hath given a turn to your hearts : but when God would have the soul to come in to walk with him , he causes the soul ( besides the outward voice of the Word ) to hear a voice behind in secret , and yet powerfully , saying , Oh! this is the way ; Oh thou poor soul that are wandring from the way of life , and art going on in the way of eternall death , Come in , come in , here 's another way , This is the way , walk in it : And so the Lord gives a mighty turn to the soul by that secret voice . Thirdly , The Lord makes peace between himself and a sinner ; He doth reveal the doctrine of Reconciliation . For a sinner at first when he comes to have his eyes enlightened , when he comes to know himself and to know God ; Certainly God at first cannot but appear terrible to a sinner that hath walked in the waies of death formerly , and though I see my way to be dangerous , and I see another way to be good , Oh but God is terrible to me , and how can two walk together that are not at peace ? In Amos 3. 3. Can two walk together except they be agreed ? saith the text , Oh there is naturally an enmity between Man and God , every man in the world is naturally an enemy to God ; and can there be two walking together unless they be agreed ? Oh! you that are going on in the waies of enmity with God , surely you are strangers to this way of walking with God , can you walk with God before you are agreed ? no soul can have this testimony given of it , that he hath walked with God , but such a soul as is reconciled to him ; God doth manifest that in some measure to the soul before it's able thus to walk with him , as here Enoch did , and certainly Enoch came to walk with God by this , for the holy Ghost in the forenamed place of the 11. of the Heb. saith , It was by faith that he did it , and without faith it 's impossible to please God , that 's as much as , without faith it 's impossible to walk with God. The holy Ghost means the same thing , when the Apostle saith , that he did walk by faith , and without faith it 's impossible to please God , therefore there must be a work of faith to bring the soul to be reconcil'd , and that there may be an agreement between the soul and God before it can walk with him . That 's the third thing . Fourthly , Though there be peace made so that God doth not appear as an enemy against the soul , yet there may be some strangness after peace made . There was peace made between David and Absalom , David was passified towards him , yet he would not see his face for a while , he would have been gone from his presence , there should not be that converse with him in that familier way as a child with the father for a while : So though there be peace made , yet there 's requir'd a further work of God for the souls walking with him , that is , That God should render himself in loveliness , and fulness of mercy , and sweetness , and delightfulness unto the soul , that there may be a familiarity between the soul and God ; It 's one thing for me to know God is not as an enemy to me , that he doth not intend wrath and misery against me , and another thing for the soul to apprehend the sweet delightful countenance of God , and the imbracements in the arms of his mercy , and those condescentions of God , that he is willing to come and deal with us as a friend with his friend in a familiar way : Therefore that 's a fourth work , the Lord is pleased to manifest himself to the soul in the sweetness of his love , and his delight ; Not only thou art that soul that shalt not be damn'd , that shalt eternally be sav'd ; but thou art the soul that my soul delights in , thou art one that I take as my friend , and that I love to deal with in all sweetness , and to bring into a familiarity with my self . This is that that is manifested to the soul for the bringing of it to this walking with God that here the holy Ghost speaks of concerning Enoch . Fifthly , The Lord is pleased to send his holy Spirit to guide the soul To himself , and to guide it in walking With himself : In the 8. Rom. it 's said , All that are the sons of God are led by the Spirit of God. As a father when he walks with the child he gives him his hand and leads along the child with himself : when any comes to be a child of God , God puts forth his hand and leads him , and so they walk together . As have you not seen somtimes a father and child walking in the garden , the father puts forth his finger and the child takes hold of it and so walks along with him : even so the Lord puts forth his Spirit into a gracious soul , and God and the soul thus walks together being led by the Spirit of God ; in the 35. Isa . 8 , 9. there you may see what the Lord speaks of the way of the redeemed ones . And an high way shall be there , and a way , and it shall be called the way of holiness , the unclean shall not pass over it , but it shall be for those ; the wayfaring men though fools , shall not err therein : Though they be very weak and fools , yet they shall not err therein . And no Lyon shall be there , nor any ravenous beast shall go up thereon : it shall not be found there , but the redeemed shall walk there , that 's the priviledg of the redeemed ones . Now this way of walking up unto the Land of Canaan from their captivity , it 's typical , to typifie the walk of the soul with the Lord. Sixthly , For the souls walking with God , there is this further done by God , Christ the Son of God he takes the soul and brings it unto God the Father , as the Spirit leads , so Jesus Christ . The Lord Jesus Christ he brings the soul unto the Father to render God and the soul familier together : In Ephes . 2. 18. Through him we have an acccess by one Spirit unto the Father : We have an access through him , we have a manuduction , He brings us unto the Father , we have access through Jesus Christ . As if a Prince should take a Traytor that is reconciled to his Father , having his pardon , and his Father being passified towards him , the Prince comes & takes him by the hand , and saith , Come , I 'le bring you unto my Father , and I will walk along with you unto my Father : So it is , None that ever hath been a sinner can walk with God , but Christ must walk together with him ; Christ walks along with him , and so God is ever more rendred sweet , aimable , and lovely ; why ? Because Christ hath him by the hand ( as I may so say ) God the Father hath him in one hand , and Christ hath him by the other hand , and so the soul walks in this blessed walk , between the hands of God the Father and the Son ; and the holy Ghost leads and guides him too . CHAP. IV. Walking with God what it is , Opened in Nine Particulars . BUt now , The way of the soul in this walk with God : When the soul is thus brought to God , and by this means enabled to walk with him , Then what 's the way of the soul in walking thus with God ? Walking with God causes the soul to eye God. In the first place , Now the soul being come thus to God , in all the waies of God it ey 's God , and sets God before it . Enoch walked with God : that is , Enoch in the waies of his life set God before him , and did eye God in his waies ; First beholding the infinite beauty there is in God. Secondly , God being the fountain of al good to the soul . Thirdly , the soul apprehending God infinitly worthy of all honor . These three things causes the eye to be upon God continually : The Lord hath infinit excellency and beauty in him . The Lord is the fountain of all good to me : The Lord is infinitly worthy of all honor and service ; and a soul walking with God eyes God thus continually . In the 26. Psal . 3. For thy loving kindness is before mine eyes , and I have walked in thy truth : Oh Lord ! I see thee aimable , lovely , and gracious , and the fountain of all good , and Lord , I have walked in thy truth , setting God before me ; so in Psal . 16. 8. I have set the Lord alwaies before me that I might not fall . A soul that walks with God scarce ey 's any thing but God , when it enjoyes the creature yet the eye is upon God ; as the little child walking with the father looks up to the father ; every soul that walks with God hath his eye upon him , for there 's no such lovely drawing object to the soul as God himself is ; whereas wicked men they do not find God to be such a lovely object , sees no such excellency in him , and therfore they rather turn their eyes away from him , they look another way , Psal . 86. 14. They do not set God before them ; men that walk according to the lusts of their own hearts in their wicked sinful waies , the Lord is not in all their thoughts , as in the 10. Psalm . That 's the first thing in the way of the souls walking with God , he eyes God , and sees God before him . Walking with God causeth a man to carry himself as in Gods Presence . Secondly , The soul behaves its self as in Gods Presence . I see my self in Gods presence , and my eye is upon God , Oh let me then look to my self , that the carriage of my soul be as beseems one who is in the presence of so holy , so great , so glorious and blessed a God as the Lord is , in the 2 Cor. 2. 17. As of God in the sight of God speak we in Christ , saith the Apostle ; when we come to do any thing , we do it as of God , in the sight of God , knowing that we are allwayes before God. Augustine , speaking concerning Noah's walking with God , he hath this expression , Noah walked with God , that is , he had God alwaies present before his eyes , walking so holily , and so reverenced God : This is to walk in the fear of God , when the soul upon the apprehention of Gods presence shall labor to compose its self as beseeming the presence before whom it is , and this indeed is the walk that you shall find the Saints of God in all day long , would you know where to find a Saint ? you may know his walk , you shall all the day long find him walking in the fear of the Lord , Preverbs 23. 17. saith the text there , Let not thy heart envy sinners : but be thou in the fear of the Lord all the day long . He doth not say , do thou fear the Lord all the day long , but be thou in the fear of the Lord all the day long , Oh the walk of a Christian should be so from morning to night , to walk in the fear of the Lord ; and nothing in this world should put him out of this walk , no temptations should call him out of it , but in the fear of the Lord all the day long : This is the walk of a Christian , when he labors to behave himself as beseems the presence of God. Walking with God is , when we make Gods Will the Rule of our will. Thirdly , The soul may be said to walk with God , When the way of it is the same way that God himself goes , the soul doth that that God doth : What 's the way of God , but the way of holiness and righteousness ? when the soul makes the Will of God to be the rule of it , I will not be acted by my own will , I will not be acted by any thing but by the Will of God : what is it that God wills ? I will the same thing , then the soul walks that way God walks , when it doth sute its self with God , sets the Lord as an example before it , as the Scripture saith , Be ye holy as your Heavenly Father is holy ; I see the holy and the righteous waies of God , and I labor as a deer child to follow him , and to go in the very same steps that God doth , how doth God carry businesses ? I will labor to carry things so as God doth , that my life shall hold forth a resemblance of God himself ; this is to walk with God , to do as God doth , to imitate God ; that 's a third thing in a souls walking with God. Walking with God is , when a Soul hath the same Ends that God hath . The Fourth is this , Not only to do the same thing , to make the will of God to be the rule of it , But to have the same ends that God hath : What 's the end that God hath in all his waies ? Surely it is , that his blessed Name may be magnified , that his glory may be set forth ; I 'le drive on the same design , that shall be the great design of my life , it 's that that my soul shall aim at as the highest end of all things , and all things shall be subordinate to this end even , The glory and honor of God , it 's that that God aims at , and therefore that which I 'le aim at , thus the soul goes along with God ; as now , A man may be said to go along with another man when they do both drive on the same designs : Oh! this is a blessed thing indeed . We shall speak to that hereafter : but the very opening what it is shews much of the excellency of it ; and I beseech you as you go along , examine your own hearts , see whether by the very mentioning of these things you be not strangers to God ; examine by the workings of God in bringing your souls to walk with him , or otherwise by the way of the soul , in eying God , in behaving its self as in the presence of God , in making the Will of God to be its rule , and in driving on the design that God doth . Walking with God , is the observing the administrations of God and suting the soul to them . Fifthly , It is the observing of the several administrations of God , and the suting of the soule to the several administrations of God in the world : I open that thus , God sometimes seems to work in one way , sometimes in another way ; now the soul that walks with God observes which are the several waies and administrations of God in the world , and let me ( saith the soul ) labor to sute my heart with them : that 's thus , sometimes the Lord is in a way of judgments , in the world , heavie and dreadful afflictions : yea , sometimes against his own Saints , and People : then let me sute my heart according to this , Oh Lord ! we will wait upon thee in the waies of thy judgments , saith the Church in Isa . Are we under Gods way of judgments , in a way of afflictions ? Lord , we will sute our selves to honor thee there according to that way , we will labor to exercise those graces that are sutable to these administrations of thine . And Lord , art thou in a way of mercy ? we will sute our selves accordingly , and labor to draw forth and exercise our graces that are sutable to those waies of thine . And art thou in a way of affliction in my family , or in a way of mercy ? Lord , I will labor to exercise those graces that are sutable to those waies of thine . This is to walk with God. As when we walk with a man , if he turn this way , then I set my self to go with him , and if he turns another way , then I sute my self to go with him that way , so though the waies of God be never so variōus , yet the soul that walks with God is sutable to those waies of God ; Oh this is a great Art , a great Mystery to sute a mans self to these several administrations of God in the world . You shall have some that if God go in a way of mercy , Oh there they can bless , & praise God , and they think that this is to walk with God ; but if God turns his back upon thee and takes away thy choisestearthly comfort ( it may be ) thy deerest yoke-fellow & so comes in a way of affictions , how canst thou sute with Gods waies then ? When God was in a way of mercy , then my exercise was in joy , and thanksgiving , and speaking good of his Name ; but now the Lord is in a way of afflictions , now I exercise faith on God , now I exercise patience , now I exercise Christian wisdom , to know what good I can get out of this hand of God , that what courses soever God takes , yet still a Christian hath several graces to exercise in several conditions , and that not only while God is in a smooth path the soul can exercise Joy , and Thanksgiving , & speaking good of his Name : But let God go into a rugged path of very great afflictions , yet the soul doth sute it's self unto God according to his several administrations ; this is to walk with God. Walking with God , is , To have a Holy Dependance upon God. Opened in Four Particulars . Sixthly , Walking with God , it is , To have a holy dependance upon God in all his waies . For one to live in a holy dependance upon God for these Four things . First , In a holy dependance upon God for Direction ; Oh lead me in the way of thy truth . When a Christian looks up to God and depends upon him in the constant course of his life , depends upon him for direction , Oh Lord ! teach me thy way , Lord , lead me in the way of everlasting life , Lord , send forth thy light and thy truth to guide me ; Thou shalt be my guide even unto death , when the soul dare not go one step further , then it sees God going before it , and therefore it saith , Lord , lead me , guide me : I beseech you examine as you go along , can you say , that in the course of your lives this you find ; That you walk in a holy dependance upon God for guidance and direction in every step ? whatsoever you meddle with , yet your walk is thus in a holy dependance upon God for direction in your bufiness , and according as the business is , of lesse or greater conscequence the heart works more after God for guidance and direction for that business . But now , the men of the world they are afraid that God should lead them into hard paths , into ttoublesom waies , and therefore they are shy of Gods Guidance ; this is the way of wicked hearts , ( I say ) they are shy of the guidance and direction of God ; but a gracious heart saith , let God lead me , and let the way be what it will. The wicked are guided by their own thoughts , by their own counsels , by the examples of other men , what 's most sutable to their own ends , but the way of the Saints is this , Lord , guide me . Secondly , Their holy dependance upon God it is for protection to protect them in what they do . Lord , I am in the way that thou hast guided me into , I may meet with much trouble and affliction , but Lord do thou protect me , do thou defend me in this way of thine . As the child walking with the father , if he hears any noise that doth scare him , he looks up to the father , and depends upon his father to be protected : So when a child of God shall in all his waies walk in a holy dependance upon God for protection , this is to walk with God. Thirdly , The soul depends upon God for assistance in any thing that it undertakes . Lord , this is the work that thou callest me to , Oh let me have strength from thy self in this work , I can do nothing without thee Lord , and let me have assistance from thee . Whereas the wicked they make flesh their arm , and therefore there 's a curse pronounc'd against them , in Jer. 17. 5. verse , they are strangers to any such work as this , of dependance upon God for assistance ! Now and then at a spurt , they will say , that God must help them and they can do nothing without God : I but to have a holy , gracious frame of spirit to walk in a holy dependance upon God for assistance in every businesse , this is far from the wicked and ungodly . Fourthly , The soul walks in a holy dependance upon God for a blessing upon all it doth . Walk before me and be upright , I am thine exceeding great reward . As if God should say to Abraham , Walk in dependance upon me , I am thy reward , though thou hast little encouragment in the world , yet look up to me for thy reward : so when the soul turneth from men , and the world , and minds not so much what encouragement it hath from the world , but looks up to God , Lord , I depend upon thee for a blessing , and how ever things seem to go , yet Lord , I look up to thee for the bringing all to a good issue ; here 's now a soul walking with God. Walking with God makes a man free and ready in the waies of God. Seventhly , One that walks with God , in all his waies of Holiness and Obedience his heart is free in him , he comes off readily to every good work , he is not hall'd and pull'd to God , but he walks with him . There 's a great deal of differenet between one that is dragged after another , ( as if you should drag a prisoner that hath no mind to go that way ) and another that walks up and down with delight and pleasure with you : 'T is not enough to walk with God , for to be in the way that God would have you to be , or to do the things that God would have you to do , except your hearts do come off freely in the waies of obidience , except there be a cheerfulness in the waies of obedience , except you choose the waies of holiness as the waies that are most sutable to you , this is the walking with God. In the 119. Psal . 45. I will walk at liberty , ( saith David ) for I seek thy precepts . It 's a notable Scripture . The men of the world they think that there is no walking at liberty but for them to satisfie their defires to the uttermost , to walk after their lusts which is the Scripture phrase : No but saith David , my liberty is this , I seek thy precepts . A carnal heart thinks it is the greatest bondage in the world for to seek the precepts of God , and to conform to Gods precepts , that I must walk according to rule , that 's a bondage : No , I 'le walk at liberty , for I seek thy precepts . It 's an excellent argument of grace in the heart , to account the precepts of God to be the greatest liberty to the soul : When I am in the waies of sin , I am in the waies of bondage , I am a slave to Satan ; but when I seek thy precepts , I am at liberty . As a man when he is walking up and down in the fields , he is at liberty . So when the soul is walking with God it is at liberty , but when the soul is walking without God it is in a dungeon , a prison ; but ( I say ) when it walks with God it is at liberty , it comes off freely in all the waies of obedience . Walking with God consists in Communion with God. Eighthly , Walking with God consists in the Converse and Communion that the soul hath with him in holy duties : There are the special walks of the soul with God , and of God , with the soul in the duties of holy Worship . In the 18. of Levit. 4. saith the Lord there , Ye shall do my Judgments , and keep mine Ordinances , to WALK therein , I am the Lord your God. You must Walk in Gods Ordinances , the Ordinances of God they are the Walks of a gracious soul , and there the soul meets with God , in the 26. of Levit. 11 , 12. It 's a notable Scripture to shew that in Gods Ordinances there the soul meets with God. And I will set my tabernacle amongst you , and my soul shall not abhor you , that is , shall delight in you , And I will WALK among you , and will be your God , and ye shall be my people . I will set my Tabernacle amongst you : What 's that ? That is , mine Ordinances , you shall enjoy mine Ordinances , you shall have the duties of my Worship , and I will Walk among you : then God walks among us when we enjoy his Ordinances . So that you see in the 18. of Levit. there God saith , You shall walk in mine Ordinances , the Ordinances are the godly mans walk : then in the 26. of Levit. the Ordinances are Gods walk ; so that we see they walk the same way , and there God and a gracious heart meet together . The Churches enjoying Ordinances are the Candlesticks that we reade of in the 1 of Revel . 13. In the midst of the seven golden Candlesticks was one like unto the son of man , cloathed with a garment down to the feet , and gird about the paps with a golden girdle : The Lord Jesus Christ is in the midst of the Candlesticks ; that is , in the midst of the Churches , where there are the Ordinances of God , there he is , and if you would walk with him you must find him there ; in the 68. Psal . 24. there likewise you may see what the way of a gracious heart is in walking with God , They have seen thy goings O God , even the going of my God , my King , ( where ? ) in the Sanctuary . If you would walk with another you must know where his goings are , observe where he uses to walk , and be going there . They have seen thy going O God , even the goings of my God , my King , in the Sanctuary ; there 's the goings of God , if you would meet with God and walk with him , it must be in the Sanctuary , it must be in his Ordinances . In the 7. of Cant. 5. verse , it is said , That the King ( speaking of Christ ) is held in the galleries ; now what 's that but in the Ordinances ? that 's as it were the galleries of the great King of Heaven and Earth . And you know Princes and great men , they have their sumptuous galleries wherein they use to walk , and only chief favourites are permitted and suffered to be there to walk up and down : The King is HELD in his galleries : that is , when Jesus Christ is in Communion with his Saints in his Ordinances , in the duties of Worship : Oh 't is the most pleasant galleries to walk in that he hath , it 's as pleasant a gallery as he hath in Heaven it's self , Oh! he loves to be there , The King is Held there . Oh! many a sweet and comfortable turn hath a gracious heart in these galleries , that is , in the Ordinances and Duties of Worship in walking with Jesus Christ . When the soul is exercised in the Ordinances , it hath converse with Christ , it hearkens what Christ saith , and Christ hearkens what such a soul saith , I will hearken what he will say , and the soul knows the voice of Christ , 5. Cant. 2. It is the voice of my beloved , saith the Spouse . Oh it knows what the voice of Christ is when they walk together in Ordinances : Christ speaks to the soul , and the soul knows his voice , and the soul speaks again to Jesus Christ , there is a blessed converse between them , Christ lets himself into the heart , and the heart opens its self to Christ , Oh! the Communion that a gracious heart hath with Jesus Christ in Ordinances it is unspeakable ! Only those that are acquainted with it understand what the meaning of conversing with God there means ; It is with many even as it was with Adam , that when God came to walk in the garden , we read that he was hid in the bush : The Ordinances and Duties of Worship are as Paradice , as Eden ; and God comes many times to walk with us , and would feign have communion and converse with us , yet Oh! how many times are many of his servants hid in the bush ; they have walked loosly , and contracted some guiltiness upon their spirits , and so the presence of God is terrible to them , and the more the voice of God , and the presence of God is in an Ordinance , the more they are afraid because of some guiltinesse : they are intangled in the bush when as they should be conversing with God , Oh the difference that there is between some Christians and others in the exercising themselves in the Duties of Worship ! There are some that when they are worshiping of God , Oh what sweet and blessed terms have they with God , and Communion between God and their souls ! and others , though ( it may be ) they have some good in them , yet they are intangled in the bryars of the world , and though God be in the midst of his Ordinances , yet they have no converse , no communion with him at all . Walking with God causeth the soul to follow God more as be reveals himself more . The Ninth Particular is this : The soul that walks with God , as God reveals himself unto it still more and more , so it follows God more and more , and still seeks to glorifie God more and more , that 's walking : There is a progresse in the waies of godliness where there is a walking . The soul when first it is led by the hand of Jesus Christ to God , and comes and walks with him , Oh 't is sweet and comfortable , but still as God reveals himself more and more to the soul , so the soul still grows up in godlinesse more and more , and still is more holy , and more gracious , and honours God more in the Conversation of it than formerly it hath done , it gets neerer and neerer to Heaven every day ; this is to walk with God. There 's a notable Scripture in the 63. Psal . 8. David saith there , My soul follows hard after thee , O Lord , thy right hand upholdeth me . As a poor child that is walking with the father , it may be he is weak , and cannot go so fast as it doth desire , but the father puts forth his hand and takes hold of him and so upholds and strengthens the child , and it follows hard after the father : so 't is here : Oh Lord thy right hand upholds me : If it did not uphold me , I could not walk , but thy right hand upholds me , and then my soul follows hard after thee , and so increases in godliness more and more : I will praise thee more and more saith David in another place speaking of the honor that he disir'd to give to God in his way , he profess'd he would still ad to the praise of God , and praise him more and more . These are the principal things wherein walking with God consists . Now to all these take in that consideration that we have mentioned all along , and that makes it up , That all these are in a constant course of a mans life , This walking with God. Some other men that know not what it is to walk with God , perhaps they may come and walk a step or two in Gods waies , but they quickly turn out again , and they find them tedious and irksom to them : But the heart that walks with God doth all this that I have named . That is , Eyes God in all his waies . Behaves its self as in the presence of God. Walks in the same way God doth . Observes Gods designs . And so likewise the rest , and all this in the constant course of his life . It 's true , Through the violence of some temptation there may chance to be a step astray , or there may be perhaps some fall in the way ; but still the heart is God-ward , and still is towards God , it gets up again , and walks again in the way , it doth not meerly go a step into the way of God as some carnal men do ; it may be somtimes when Gods hand is upon them , or upon the hearing of some Sermon , then their hearts are a little touch'd , and they seem to be a little froward ; but take the constant course of their lives , and it 's in the way of sin ; But the constant course of the waies of the Saints , are in the waies of God. As now , a Swine may go through a fair meadow , I but that 's not the place that it doth so much regard , but it would be in the mire and dirt , and there it wallows . So it is with many wicked men , they will come and hear , and pray , and do some good duties , this is a Swine in a meadow ; but when they come to those waies that may satisfie the lusts of the flesh , there they wallow , that 's their proper place , and therefore far from walking with God. A begger will perhaps follow a man a little way so long as he hath hopes of getting any thing by him : but if the man goes still away from him , he turns aside to another way , he will go no further along with him : so 't is with many men , even many professors they would seem to follow God perhaps for comfort , and for something that they would have from him ; but if they cannot find presently what they would have from God , then they turn aside : whereas ( I beseech you observe this ) the difference between a friends walking with another out of delight of Communion with him , and a begger that only goes along with another man begging for an alms ; The man that goes along begging for the alms he doth not regard the company of this man any further than he may have hopes of an alms from him , if he cannot have what he would have , or if he have once what he would have , he turns aside from the man : But a friend that is walking with his friend , that that satisfies him is , the company of his friend , and the converse that he hath with him while he is walking , and so he goes on in a constant way , and walks to the end of the place where his friend is to go , and is sorry that the walk is so short , and still desires to converse with his friend : So I say , this is the difference for all the world in Professors , there are some that have some touch of conscience , and they see there is no way for them if they have not mercy from God but they must perish , and perhaps they will be seeking of God , and following of God , and crying to God for mercy : but if they have not comfort according as they expect they turn away from him , and seek for comfort other waies : But a gracious heart that is indeed turned to God , it doth not only seek to God for mercy for its self that it might be delivered from misery , but it sees an excellency in God , and finds sweetness in Converse and Communion with God , and loves the presence of God , and this is the ground of the constancy of his heart in the waies of holiness , Because it loves so much of the presence of God , and Communion with God , it is for God himself that the soul is in those waies , and such a one will hold out in the waies of God. Indeed one that meerly serves God in a servile way , and seeks himself only in seeking of God , such a one ( I say ) will be ready to turn aside ; but where the soul walks with God out of a sence of Communion , Sweetness , and Good that there is in Communion with God , such a one goes on in a constant way to the end and is not tir'd in the waies of God as others are . You know , If you be walking from place to place , if you have good company with you , you are not weary , you account the journy nothing , why ? because you have good company , and especially if you have good discourse all along too ; so it is with Christians , Oh the waies of God come to be very easie to them upon this ground , and so they hold out . CHAP. V. Twelve several Excellencies of walking with God , Opened . THe next thing is , The Excellency that there is in walking with God. The first Excellency . And this may be in the first place : The walking with God. Oh there is an Excellency in it : If it were only this , That it makes the waies of God easie : All the waies of God , how easie are they to the soul that knows what this means , [ Of walking with God ] That hath God in his company continually , Oh the easiness that there is in the waies of God! it 's that that is worth a world , and it 's a very grievous and sad condition that men and women are in who have convinced consciences , and dare not wilfully go out of Gods waies , but are alwaies drooping and find them grievous and tedious to them : But it is because they have not communion with God in them : they are in them meerly , upon necessity because they ought to be in them . But the Saints find the waies of God more easie to them , for they have alwaies good company with then . When I awake , I am alwaies with thee , saith David . The very nights are pleasant unto them : when he awakes still he is with God. There 's many men and women cannot lie alone ; those that cannot sleep when they awake , if they have no company with them the nights are tedious ; but if they cannot sleep , and yet when they awake they have some with them the nights are not so tedious to them : When I awake I am ever with thee saith David concerning God. That 's the first thing , for the Excellency of this walking with God. The second Excellency . But Secondly , This walking with God , it is , most honorable . Oh 't is an honorable thing to walk with God. Attendance upon Kings and Princes we know is honorable ; The Maids of Honor that do but attend upon a Queen , it 's a great honor ; the attendance upon a King , yea upon Noble Men : But now , not only attendance , but free converse with Princes , that 's more than meer attendance ; to walk with an Emperour as a friend up and down in his Galleries , in his Gardens , in his Orchyard . So it is with the Saints , Abraham is called Gods friend . You are not my servants , but my friends , saith Christ . God admits the soul to come as a friend and to have converse with him , Oh! this is honorable . They were accounted blessed that were in the presence of Solomon , that were but his servants to wait at his Table ; much more to sit at his Table , to see the order of Solomons Table : Then to be alwaies with God , and walking with him , what a blessed and honourable thing is this ! It is the honor of Angels themselves , that they do but see the face of God , the Angels that are in Heaven do behold the face of God ; what honor is it then for Christians to be alwaies walking with God ? Honor ! 't is that that is the great honor and happiness of the Church when she shall be in her glory . Mark how Christ doth expresse himself , in Revel . 3. 4. Thou hast a few names even in Sardis , which have not defiled their garments , What 's promised to them ? and they shall walk with me in white ; for they are worthy . There shall be a glory put upon them , and they shall walk with me , for they are worthy . The walking with Christ , that 's the greatest honor that Christ could promise unto them . And so in the 14. of the Revelation . it 's said of those that stood upon Mount Sion with the Lamb , having harps in their hands , and singing of a new song ; in the 4 verse , These are they which were not defiled with women , for they are virgins ; these are they which follow the Lamb whithersoever he goes ; these were redeemed from among men ; being the first fruit unto God and to the Lamb. They follow the lamb whithersoever he goes : This is the honor that is put upon them : Oh the walking with God it is most honorable . The third Excellency . Thirdly , The Excellency of walking with God consists in this , In the blessed satisfaction that the soul must needs have in walking with him : to walk with life its self , with glory , with happinesse , and that in a constant way , this must needs satisfie the soul , must I say bring inconceivable satisfaction and peace unto the soul thus walking with Him. You know what Philip said , Let us see the Father , and it sufficeth us : What , would it suffice Philip to see God ? Oh then ! not only to see him , but to walk and be continually with him . People will run many times but to have the fight of a great man , but to be admitted into the same room and to walk with him ; this is more , in the 33. of Exod 14. And he said , my presence shall go with thee , and I will give thee rest : God promised to Moses that his presence should be with him , and then when the presence of God is with the soul , Oh the rest that the soul hath by the presence of God! Oh the lettings out of joy that there must needs be to the heart that walks with God! in the 38. Psal . 8. 9. They shall be abundantly satisfied with the fatness of thy house , and thou shalt make them drink of the rivers of thy pleasures ; for with thee is the fonntain of life : In thy light shall we see light . Certainly where God walks there is a glorious light round about , that such a soul never walks in darkness , the light of God shines about it ; as we reade of those that walked with Christ to Emaus , the text saith , Their hearts burn'd within them . Certainly the hearts of the Saints walking with God must needs be fild with those influences from God that must make their hearts glow within them while they are walking with him : in Psal . 89. 15 , 16. you have a notable Scripture there about the satisfaction of the soul in walking with God , Blessed are the people that know the joyfull sound : they shall walk O Lord in the light of thy countenance , In thy Name shall they rejoyce all the day , and in thy righteousness shall they be exalted . Those that walk with God they walk in the light of Gods Countenance , and in Gods Name shal they rejoyce all the day , and in his righteousness shall they be exalted . Oh! a blessed thing it is to walk with God. The speech of that noble Marques Galiatius that was of great birth in Italy , and forsaking all his honors and friends and coming to Geneve , he had this expression , saith he , upon a time feeling his sweet converse with God , Cursed ( saith he ) be that man that accounts all the gold and silver in the world worth one daies enjoyment of Communion with Jesus Christ . He had left a great deal of gold and silver , the Pope himself was a neer kinsman to him , and great possessions and kindred he had , and left it all to come to Geneve , to professe the truth there , and he found all recompenced in Cōmunion with Christ , and his heart was so ful with it , that he even cursed those that should account all the gold and silver in the world worth the enjoyment of one hours communion with Christ : Oh an hours walking with Christ is more than all the world . I appeal to those souls that have been acquainted with this , whether would you have lost such an hour that you have been conversing with God for all the world ? what would you take for the enjoyment of such an hour as that is ? Oh not thousand thousands of worlds a gracious heart would not take for some hours that it hath in enjoyment of communion with God in walking with him ; Oh there 's infinite sweetness in walking with God. There 's a great deal of good to be had in walking with the Saints , as sometimes I have told you of Dr. Taylor that was the Martyr , when he came to prison he rejoyced that ever he was put in prison there to meet with that Angel of God John Bradford : Now if it be comfortable to have communion with the Saints though in prison , Oh how sweet is it to have communion with God in walking with him ! I remember I have read of a King , that once beholding Plato walking up and down with other Phylosophers , he cries out thus ; Oh life ! this is life and true happiness ; yonder is true happiness : he did not look upon his Kingdom as affording a life to him , and as affording that happiness as he did beleeve Plato and the Phylosophers had conversing one with another about Phylosphie ; as if he should say , 't is not the Kings of the earth that live the happy lives , but these Phylosophers that walk and converse thus one with another . Oh then what life and happiness it is for the soul to walk up and down with God , and to converse with God himself ! what though thou walkest in the velly of Bacha , yea what though thou walkest in the shadow of death in respect of outward afflictions , yet walking with God is that that will shine upon thee , and will sweeten thy heart even when thou art walking in the vally of Bacha , and in the shadow of death . In the 7. of the Revel . see whither Jesus Christ leads the soul in walking with Him , The Lamb which is in the midst of the Throne shall feed them , and shall lead them unto living fountains of waters , and God shall wipe away all tears from their eyes . Thus when thou walkest with Jesus Christ , he leads thee to the living fountains of waters that comfort thee ; the comforts that thou hadst in the world were but as dirty puddles ; but those comforts that thou hast in Christ when thou walkest with him , they are the fountain of living waters . That 's the third thing wherein the excellency of walking with God consists , The abundance of soul-satisfaction that the heart hath in God. The fourth Excellency . The fourth Excellency that there is in walking with God is this , It 's a special part of the covenant on our part that God doth make with us , upon which the very blessing of the covenant doth in grreat part depend : as that Scripture in the 17. of Gen. doth cleerly shew , where God is coming to make a covenant with Abraham , and to be a God to him and to his seed ; what 's that God requires of Abraham now ? Walk before me and be upright ; Then I am God alsufficient , and I enter into covenant with you , to be a God to you , and a God to your seed , Walk before me and be upright . As if that were all the thing that God look'd at , that you should walk with him and be upright : [ then ] you shall have the blessing of the Covenant . Oh this is a great excellency , that it is a special part of the Covenant that God makes with his people on their part : and then on his part , he will be a God unto them . What was it that God requir'd , in the 6. of Micah , 6 , 7. verses , there you may see how God prizes walking with him , that it 's the great thing that God doth look at , whereas there were some that said , Wherewith shall I come before the Lord , and bow my self before the high God ? shall I come before him with burns offerings ? with Calves of a yeer old ? will the Lord be pleased with thousands of Rams , or with ten thousands of rivers of Oyl ? shall I give my first born for my transgression , the fruit of my body for the sin of my soul ? What shall I do to please God ? Mark in the 8. verse , He hath shewed thee , O man , what is good : and what doth the Lord require of thee , but to do Justly , and to love Mercy , and to WALK humbly with thy God ? As if he should say , This is the great thing , to walk with thy God ; not only to exercise some particular grace of thy Justice , and Mercy , but in general , to walk with thy God ; Never tell me of any thing that you would do for me , but in the constant course of thy life , walk humbly with thy God. This therefore was the comfort of Hezekiah when he had the message of death come to him , in the 38. of Isa . Remember O Lord ( saith he ) how I have walked before thee in truth , and with a perfect heart ; he turned his face to the wall , and ( the text saith ) he wept ( it was for joy : ) as if he should say , Lord , it 's true , there hath been many infirmities in me ; but Lord , I have walked before thee in truth , and with a perfect heart ; as if he should say , I may boldly challenge , and I do come now Lord to challenge the good of the Covenant , that thou wouldst remember me according to the riches of thy mercy , for Lord I have walked with thee : as if he should say , Lord , was not that the thing that thou didst require of my father Abraham ? why Lord , I have walked before thee , and I have been upright in some measure ; therefore Lord , be a God alsufficient to me , Lord , remember thy Covenant , be a God to me , be All in All to me because of this . Oh my brethren ! Is not this worth ten thousand thousand worlds , That the soul may be able to appeal to God that it hath done that which is a special thing that is requir'd in the Covenant on our parts ; and so upon it may have the assurance of Gods performing the Covenant on his part . The Fifth Excellency . And then the fifth thing is , There is a blessed safety in walking with God. As in the 23. Psal . 4. there see the Prophet David that was a man much exercised in walking with God , saith he , Yea though I walk through the vally of the shadow of death , I will fear no evil , for thou art with me , thy rod and thy staff doth comfort me : I am walking with thee , and though I be walking in the shadow of death , I 'le therefore fear no evil . Now is it not a blessed thing to be in safety alwaies with God ? And in the 138. Psal . 7. saith David , Though I walk in the midst of trouble thou wilt revive me ; thou shalt stretch forth thine hand against the wrath of mine enemies : and thy right hand shall save me . No matter what the trouble be so God be with the soul ; he that walks uprightly walks surely , in the 10. of the Proverbs , 9. Whereas it 's said of the wicked that they walk upon a snare continually : in the 18. of Job , 8. The wicked walk upon a snare : The waies of wickednesse that you walk in , they may seem to be pleasant and comfortable to you , but certainly you are upon a snare , and you may be catch'd and undone for ever , though perhaps thou hast escap'd all this while , yet thou art in continual dangers , Every step ( I say ) thou goest on in the waies of sin , thou art upon a snare , and in danger to be catch'd to thy eternal destruction ; But he that walks uprightly , he walks surely , and this is a great excellency , for a man to walk surely , I know I am in my way for I am with God : A child doth not fear what way soever it goes in , if he can but see his father . Now the soul may know surely , I am in the right way , I am with God ; and I am safe what ever danger comes , for I am walking with God. The Sixth Excellency . The sixth Excellency that there is in walking with God is this , From hence the soul comes to enjoy a holy boldness and a holy familiarity with God. It may be when the soul comes first to God , the presence of the great God strikes some fear , there is some dread of the Majesty of God ; But when the soul hath used to converse with him , there is a holy familiarity that the soul hath with God , and a holy boldness , it can have free liberty to say any thing to him now ; and this is the reason that some now that never knew what the spirit of prayer meant , and what the liberty of the soul in opening its self to God meant before , yet when they have come to be acquainted with the waies of God ; Oh what liberty have they then in their spirits to open their hearts to God , yea , they can open their hearts to God as one friend to another . I remember it 's said of Luther , that when ever he was praying , he could speak to God as to his friend . In Job , 22. 21. Acqusint now thy self with Him , and be at peace . The soul comes to have an acquaintance with God , Oh what a phrase is here ! What , acquaint our selves with God , that God should be our acquaintance ! I , God is willing to be the acqaintance of the poorest Christian in the world , Poor men and women , and Servants , and others that perhaps some rich men that is by them wil scorn their acquaintance , but they account them rather ( as it 's spoken of some vile people ) fit to be set with the dogs of the flock , yea , perhaps though they be poor godly people , yet they think it too much debasing themselves to have any kind of acquaintance with them : Well , but the infinite God though he is so high that he humbles himself to behold the very things that are done in Heaven , yet this God thinks not much to be one of thy acquaintance , to be of the acquaintance of any one that hath any godliness in them ; when we see a great man , a man of parts and honor come to some poor man and shake him by the hand , we will say , Look what an humble man is this , that will be so familiar with the meanest of all . Oh! now acquaint thy self with God , This is the blessedness of walking with God ; the soul comes to have a familiar converse with God , and a holy boldness . The seventh Excellency . The seventh benefit or Excellency that there is in walking with God is this , The Communication of Gods secrets . He that walks with God shall come to know the mind of God. It 's impossible for a man to take delight in walking with another but he must discover secrets from him ; there 's never any true friendship where there is a closeness of spirit . But where there is true friendship they will take one another and walk together , and open their hearts each to other : this is comfortable walking indeed . Thus it is in walking with God , this is the blessing of it , such souls they have the secrets of God discovered to them , they come to know much of the mind of God ; though they are weak in their natural parts , yet ( I say ) they come to know much of Gods mind because they are with God. We reade in the 13. of Proverbs , 20. vers . saith the holy Ghost there , He that walketh with wise men shall be wise . Then what shall he be that walks with God ? Surely if there be wisdom to be learned from our walking with wise men , then there is wisdom to be learn'd in walking with God : 'T is from hence that men that are weak in parts they come to have such excellent knowledg in the great mysteries of the Gospel , and you wonder at it : you see such a mean servant that a while ago could understand nothing at all ; yet now comes to understand the great mysteries of the Gospel , and that be yond many great Scholers : How comes this to passe ? he walks with the God of wisdom , and the God of wisdom doth delight to let out himself to him , and to open his heart to him , they come to know the counsels of God because they walk with him ; those Christians that keep close to God in a holy conversation walking with him , certainly they come to know more of the mind of God than others do ; others that walk loosly they know little of the great mysteries of the Gospel , they may talk something of them , but certainly they have not a spiritual insight into the Great mysteries of the Gospel so as those have that walk with God. The eighth Excellency . The eighth benefit of walking with God it is , That such find favour in Gods eyes for granting their petitions ; for to hear them in their prayers . In the 37. Psal . 4. ver . Delight thy self in the Lord , and he shall give thee the desire of thine heart ; walk with God , and enjoy converse and communion with him , so as to delight thy self with him , and he will give thee thy hearts desire , thou shalt have what thou wouldst have . As now , if a man have a petition to give to any great man , If he can but observe him in his walks , then he thinks that surely when he may have such an opportunity , now to present it as he hopes to have audiance , and acceptance of the petition . I remember I have read of one that offered to give a great sum of mony that he might have but liberty to whisper any thing in the Kings ear every day , why ? because thereby he thought that he should have a great many people come to him to desire his help for to prefer their petitions , and if he might have but that liberty he should get enough that way . Now the soul that hath the liberty of walking with God , what a priviledg hath he ? and what opportunities to present petitions to God ? and the Lord delights in hearing of them . If a King will admit a man to walk with him , surely such a man whatsoever he presents it's like to speed . Now my brethren , upon this ground it is thus : you shall see a great deal of difference in a formal professor's prayer , & the prayer of a godly man that walks with God ; the difference in the prayers of these two is thus : I 'le set it out by this similitude . You have your beggers , and they pray for an alms , but they stand at the door ; but if you a have special friend , an acquaintance that shall come to desire a favour from you , the door is opened for him , you carry him into the Parlour , and there he opens his mind to you , he hath a great deal of priviledg more than the other : Both come to ask a favour from you , but one stands at the door , and the other is let into the Parlour and walks up and down there , and there opens his mind to you . Just for all the world is there this difference between the prayers of formal professors , and the prayers of those that walk with God ; Those that make but a meer profession of Religion , they will pray as others do , but they are like beggers at the door , they see not Gods face all the while , they knock it may be , but the door is not opened for them to come in : But a gracious heart that walks with God , doth not only stand knocking at the door , but it is opened and he comes into the Presence Chamber , and there saith God , What is thy request O thou soul ? As if a friend should hear another that is his dear friend stand knocking at the door , he presently opens the door and carries him into the best room that he hath , and there saith , Tell me what it is that you would have , I am not able to deny you ; and this is the priviledg of those that are gracious and holy , that walk with God : they have much priviledg in prayer , much benefit that way , and freedom with God , and assurance of Gods granting of their petitions . The ninth Excellency . In the ninth place , There 's this Excellency in the souls walking with God , There must needs be a glory put upon the soul . As it was with Moses , he went up and was but with God fourty daies upon the mount , and when he came down , his face did shine that the people were not able to behold it : God appeared in a visible manner to him ; But spiritually it 's true now , the soul that is conversing with God fourty daies , yea , in the constant course of his life , hath a beauty , a lustre , a glory put upon it , and such a lustre and glory that those that have enlightened consciences and yet are guilty they are scarce able to bear the fight of them : As I appeal to you , when you have given liberty to some way of sin , and you have come into the presence of those that have been godly and walked very close with God , hath it not struck a terror to you ? for there is a glory and beauty upon those souls that do walk close with God , they do shine in the midst of a crooked and perverce generation . What 's the glory of Heaven but the reflection of Gods presence upon Heaven that makes it so glorious ? And in its measure a gracious heart that walks close with God hath the glory of Heaven upon it . The Tenth Excellency . Tenthly , Gods presence doth mightily act every grace , doth draw forth every grace : ( and that I lay down as another distinct head in the excellency of walking with God ) I say , it draws forth every grace , the graces of the Spirit of God are alwaies kept in action : as now , fire will draw fire . The Lord being of infinite holinesse , when the heare is holy it being in the presence of God walking with him , ( I say ) all holinesse must needs be drawn forth , and must be acted ; and this will put a mighty beauty upon men , while they have not only grace in their hearts but it is acted . And this is a great blessing to have our graces acted , drawn forth , and enlarged , and this is the benefit of walking with God. The Eleventh Excellency . And besides , The presence of God , and familiarity of the soul in walking with him , will make the presence of God neither at death or judgment shall ever be terrible to it . Those that now walk with God and have much converse with him , ( I say ) when they come to die , Gods presence shall not be terrible to them ; yea when Jesus Christ shall come in flaming fire to revenge himself upon those that know him not , the presence of Christ shal not be terrible to them : Why ? Because they walked with Christ all the daies of their lives : In the 11. of Hosea , 10. vers . They shall walk after the Lord : he shall roar like a Lyon. Mark how these two are joyned together : wicked and ungodly men they shall tremble at the roaring of a Lyon : but for the Saints it shal not be terrible to them : And how much is it worth , that when God shall appear in death , and at judgment here and hereafter , the terrour of God shall be taken away ? My brethren , God appears at death , and at the times of Judgment ordinarily in another manner than he doth in the time of prosperity ; you see no terror in Gods presence now ; but beware of it when death is approaching : wicked men when they lie upon their death-beds , how terrible is the presence of God to them then ! but those that walk with God shall not find it so : when they come to die , then God appears to them ; Now am I going to stand before the great God , to have my eternal estate determined one way or other : But what God is this ? He is great indeed ; but he is my friend , I have had converse with him all the daies of my life : And so , when I must come to Judgment here comes Jesus Christ with his thousands of Angels in glory , but it is Christ that I have conversed with all the daies of my life , this Christ hath been my friend before whom I am . This will be the comfort in walking with God. The twelfth Excellency . And then , The end of the walk , that makes it belssed indeed . Oh! how blessed will that make it ! It 's a blessed thing to walk with God now ; but when you come to the End of this walk you shall find it blessed indeed . If a man did come to enjoy God at last , though it was through never so many difficulties , yet he had cause to blesse God. If one were going to possess a Kingdom , though his way were never such a difficult way and hard , yet the end of his way would make it comfortable , because it is to go and take a Kingdom : But now , you that are walking with God , you have comfort in your walk , but the end of your walk , oh that will be glorious indeed ! it is to possesse a Kingdom , it is to have the crown of glory set upon your heads ; your communion that you have with God here , it is but as the forerunner of that glorious Communion that you shall enjoy with him together with the Saints and Angels to all eternity . And thus we have given you the heads at least of the Excellency that there is in , Walking with God. No marvel though the holy Ghost sets such a commendations upon Enoch , Above al things , That he walked with God , seeing there is so much good in it . I confesse I had thought not to have left this Head without applying of it , and warming it upon your hearts , that you might walk so with God that you might not lose the comfort , and blessing , and sweet Excellency that you have had opened to you in walking with God ; only let me say thus much , Be in love with it ; Know , there is no such good in any other path , the Devil doth but gul you , and your own hearts ; and the world doth but deceive you , if it promise any good in any other way that will counter vail this : Oh no , the walking with God it is the good of a Christian , it 's his happinesse , his glory , his commendations ; Oh that this may be recorded of you as it was of Enoch ! And Enoch walked with God. CHAP. VII . Five Vses of Exhortation , in walking with God. Now we proceed . Some Use I shall make of this ( briefly ) before I go to the third head , about Evidences of walking with God. The First Vse . First , Bless God that he will be pleased to walk thus with his poor creatures ; bless the Lord for his goodness to us : Happy are the Angels that stand before the Lord : How happy are we then that may have this free converse with God! What , we that were not only strangers but enemies to God a while since , now to walk with him . Oh! a blessed thing it is : Let God be magnified for this his goodness to us , even He that humbleth Himself to behold the things that are done in Heaven , do but look upon the things that are done in Heaven , Psalm . 113. and yet he will condescend fo far to His poor creatures even here on earth , as to walk with them ; were we indeed wholly freed from sin it were somewhat ; but while we are not only so mean in our selves , but so sinful , and yet that God wi●l so walk with us , this we have cause to bless God for if we should see his face hereafter , though we should never see him in this world ; but that God should not only grant unto us this , That we should hereafter , after a wearisome and tedious pilgrimage here in this world come to see His face , but that we should have so much converse with Him here , Oh magnified and blessed be the Name of God for this . The second Vse . Secondly , What strangers are the most part of the world to this that I am speaking of . That which I am speaking of it's a riddle to most men in the world , This walking with God is but an empty sound to most men , yea , for the greatest part of the world they walk ( as the Scripture speaks ) after their own counsels , you shall find divers notable expressions in Scripture of the walk of sinners , of wicked men . They walk according to their own counsels . They walk after the flesh . They walk after their lusts . They walk after the course of this world . They walk in the vanity of their minds . They walk contrary unto God. They walk according to men . Yea , That 's observable unto this , That the holy Ghost condemns , not only walking according to the course of the world , and as men , But to walk in the way of Kings is condemn'd in Scripture : In 2 Chron. 28. 2. If to follow the course of any men one would think it might be most cōmendable the following of the King : but here 's a charge against Ahaz that he walked in the waies of the Kings of Israel : and the 2 Kings , 17. 8. They walked in the Statutes of the Heathen : here 's to walk as Kings walk , and then to walk in the Laws of Kings , God would not have any men walk in them any further than they are according to his own Statutes . Not to say , it 's according to Law , and I must walk according to Law : No , this is charged to walk according to the practice of Kings , or their Laws being evil . And there 's another Scripiure in the I Kings , 15. 26. He did evil in the sight of the Lord , and walked in the waies of his father , and in his sin wherewith he made Israel to sin . There 's to walk in the way of great men , and that 's condemned . Secondly , to walk in the way of the Laws of the places where we live . Thirdly , to walk according to our fathers , that 's condemned . And then lastly , to walk according to the common course of the world , that 's condemned ; and yet this is the walk of sinners . And further The Scripture saith , That wicked men they walk in darkness : and they walk after their own imaginations , and in the vanity of their minds , they walk in lies , and their hearts walk after the sight of their own eyes , and they walk after their covetousness : We might mention neer twenty such kind of expressions in Scripture , and these are the walks of sinners : But the waies of the Saints , they are to walk with God , but those that walk in the way of sinners , that is , in the vanity of their minds according to the fight of their own eyes , after their covetousness , and after the flesh , and their lusts , and lasiviousness , and vanity , and such kind of expression as we have in Scripture , Certainly they shall have the end of their walk to be no other but destruction and eternal misery . The Third Vse . Thirdly , What vile hearts are ours that are so backward to walk with God , seeing God is pleased to admit of his Saints to walk with him ! even those that are godly are to be rebuk'd from hence that they should be so backward to come in to walk with God : It is our glory , That is that that would make our lives comfortable , it would make this wilderness of ours to be a paradice , it would make our Gardens to be Edens , it would make our Houses to be Churches , and make the Church to be a Heaven unto us , and yet we are backward unto this . Oh that we would but consider of this when we are in our walk & there have vain thoughts : As ordinarily men that are walking in their pleasant Gardens , or it may be pleasant Rooms , Oh the vanity and folly of their thoughts ! I may speak to you , who do you walk withal all this while ; when you are a walking in your Galleries , or Parlours , or Gardens , or alone in the fields , who are you parlying withal ? who are you conversing withal ? are not you walking many times with the Devil , and making provision for the flesh ? you should be walking with God : what are you the Saints of God ? doth God offer himself to walk and converse with you , and will you walk with the flesh , and converse with the Devil ? and be rouling of sin and wickedness up and down in your thoughts ? Oh what a vile and sinful thing is this ! The Lord humble you for your sinful walks , humble you that are Saints , you sometimes have had some walks with God , why is it that you walk no more close with God ? you complain sometimes of your great business in the world , and occasions to converse with the world that you have no time for your Communion with God ; and yet when you are off from the world , and when you have time alone wherein you might converse with God , and when you have walks to the Citie and from the Citie again , what Communion might you have with God! But Oh! how backward are our hearts even unto this that is our happinesse , and our glory ! That 's a third Use by way of reproof even to the Saints , which is raised from the consideration of the excellency that there is in our walking with God. The Fourth Vse . Fourthly , By way of exhortation , Oh let us keep close to God in our walking with him . We reade of Peter , that he saw Christ walking upon the water , and he would leap to him to walk with him there : though it were in afflictions to walk with Christ it should be comfortable to us . We reade of Idolators , that they would have their children p●sse through the fire to get to their Idols ; Oh let us be willing to pass through any difficulties to get to God , the Lord is willing we should cōmunicate our selves to him , and he is willing to communicate himself to us , the Lord would communicate word for word , promise for promise , imbrace for imbrace , if we would speak to him he would speak to us , if we would let out our hearts to him , he would let out his heart to us , if we would promise to him , he would promise to us . The Lord doth often call us to walk with him ; As sometimes familiar friends will call one another , Come , let us walk out together , and those that are very familiar and loving : though they may have some business yet they will lay it aside , seeing their deer friends calls them to walk , they take so much delight in it : many times God our deer friend cals us , Come , let us walk out together . When God at any time doth dart in a Heavenly thought into your minds , he doth ( as it were ) call you to walk with him there , and would have you follow that thought , The following that Heavenly thought that 's darted into your minds , that 's the answering of Gods call to walk with him . Consider of this one note , Oh do not refuse this , you do not know how your lives may be comforted this way , and your hearts may be strengthened . The Fifth Vse . And then the last thing that I shall name by way of Use is this , If there be so much Excellency in our walking with God here , what will there be in Heaven then ! If our converse with him in this world be so sweet , Oh how sweet shall our converse with him in Heaven be ! when we shall walk with him in white : when we shall have our garments glorious indeed , and our souls fit to converse with God. Now the truth is , we are very unfit to converse with the Lord , because of our blindness and darknesse , we do not know God. As now , let an ignorant man come to converse with a learned man , he gets but very little good , for he is not able to put a question to him , nor able to understand what the man saith , especially if he speaks any depth of learning to him . So , many that are very weak when they are in discourse with those that are strong and godly , they are not able to make that use for their discourse as others can , and it 's a great excellency for one to be able to improve his converse with some men that have abilities and strength , to be able ( I say ) to improve their Converse it 's a great excellency . Alas ! we are not able to improve our converse with God here : but in Heaven we shall be able to improve our converse with God , We shall know as we are known , we shall understand God , if God doth but communicate himself we shall be fit to receive all the beams of his glory that he shal be pleased to let out , Oh! that wil be an excellent thing indeed when we shall be alwaies walking with God , and conversing with him continually . Saith Bernard , in the gracious visitations of the Spirit of God to his soul , How sweet if it were not so little ! but then it shall be constant , we shall then follow the Lamb whithersoever he goes , and walk with him in white according as he speaks . Now the Church cries out and saith , Oh draw us , and we will run ofter thee . The Spirit of God had need to draw us here ; but then we shall have no such need of drawing , but we shall of our selves , from the inclination of our own hearts , be alwaies walking and conversing with God , we shall have nothing else to do but to walk continually with the Lord , I will walk in thy truth , unite my heart to fear thy Name : Psal . 86. 11. It 's an excellent Scripture , I will walk in thy Truth saith the Prophet , Oh unite my heart to the fear of thy Name . As if he should say , I find much sweetnesse and good in walking in thy Truth here , Oh Lord unite my heart to the fear of thy Name , Lord keep me alwaies here , it 's good being here , as Peter said when Christ was transfigured in his glory : So , when the soul is walking with God , it saith , it is good being here : Well , when thou comest to Heaven thou shalt alwaies be with the Lord as the Scripture speaks , and therefore from the excellency that thou findest here , learn to long after Heaven , where thou shalt be continually with the Lord ; and take only this one note for the setting out of the excellency of Heaven , and I confesse only such as have had much sweetness in walking with God here , will understand what I mean by this ; As suppose that all those sweet manifestations of God to thy soul here , and all the dartings in of the Spirit of God , all those soul ravishing joys that thou hast had , suppose they were put all together , that thou hadst them all over again at this instant , what a comfortable time would it be ! At such a time may some soul ( that knows what the meaning of this point is ) say , Oh the sweet communion I had with God! I would give a world to have it again : Well , thou hadst it once , but it was quickly gone , and thou hast had it a second and a third time , yea , many times when I have been with God I have had wonderful , & gracious lettings out of God to my soul , Oh that I had them again ! Well , suppose thou hadst now in this one quarter of an hour all the comfort and joy that ever thou hadst in all thy life put all the times together , what a comfortable quarter of an hour would this be ! Now in Heaven to all eternity thou shalt have that in a kind infinitely more than that for milions of yeers , even for ever . Oh! what will Heaven be ! If I should set out Heaven to a carnal man I must tell him of Crowns of glory , And there he shall see glorious sights , he shall be freed from all kind of sorrows , and there he shall have a Kingdom : But if I would set out Heaven to a Saint , I must tell him this , He shall have communion with God , and all those soul-ravishing comforts that he hath had in the presence of God in this world , he shall have them all together , and infinitly more than them , Oh this is that that will make their souls long after Heaven , and set prize upon it . CHAP. VIII . Ten Several Evidences of a mans Walking with God. BUt having set out unto you the excellency of walking with God , you will say , Who is it that doth walk with Him ? I shall further set out to you the Evidences of those men and women that do walk with God. The first Evidence . One that walks with God , Is one that depends not much upon sence or reason in the course of his life : I say , one that is above the waies of Sence and Reason in his course , he hath received a principle to go higher . Most men in the world they walk according to sence ; and therefore the Scripture saith , They walk according to the pleasure of their eyes . But now , one that walks with God , his walk lies beyond Sence , and above Reason ; though things of Sence seem to go this way or that way , quite crosse to him , yea , though Reason seem to go quite crosse to him , yet still his heart is not in a hurry , but he hath that that can quiet his heart though Sence and Reason seem to be contrary : 2 Cor. 5. 7. there you shal see the walk of a godly man , For we walk by faith and not by sight , saith the Apostle ; beyond our sight , either beyond our sight of sence , or the sight of Reason ; we walk by faith . But now , this is a great point , a Christian walking by faith , and therefore I intend to speak to that by its self from this very text , ( God willing ) in another Treatise . The second Evidence . One that walks with God , you shall find him in private the same that he is in publick ; what ever holiness doth appear in such a one before others , in his walking in the world , if you trace him and follow him in his private course you shall find him the same man as you do in publik : why ? because he hath not to deal with man so much , he hath to deal with God in all his waies , when he hath any thing to do before others , he walks with God , and when he is alone he is the same man still . In the 101. Psal . see what David saith there concerning his walk in private in his family , I will behave my self wisely in a perfect way ( saith he ) Oh when wilt thou come unto me ! I will walk within my house with a perfect heart . As if he should say , I will not walk when I am abroad only , with a perfect heart , but I wil walk within my house with a perfect heart . There are many people that when they are abroad in the world they seem to be very strict in their way , but follow such men to their houses and there you shall see a great deal of difference . You will find many times as much difference between the course of men when they are abroad and in their houses , as you find in their cloaths ; you shall have many men and women when they go abroad they wil be very neat , and though they have but little means , yet they wil lay it upon their backs so that they may be fine abroad ; but come to them in their families and they care not what cloaths they wear there : It is just so in regard of their lives , their lives have as much difference as their cloaths : When they are abroad then they put a good face on things and seem to be very fair in their conversations , and speak good things , but at home there they are froward and perverse , and perhaps in their passions , will swear , there they are prophane , and ungodly , and vent their corruptions in a most ungodly manner ; doest thou walk with God ? If thou hadst to deal with God thou wouldst be the same in thy family that thou art abroad , that thy wife , children , and servants in thy family might give as good a testimony of thee as when thou art abroad with others : Yea , and if ye could retire with them into their very closets you should find them the same there in any duties of Religion . You shall have many when they come abroad and joyn with others , Oh how enlarged are they ! yet dead and dull when they are at home either in family or closet , yea their own consciences tells them so . Those that walk with God wil be as spiritual in the one as in the other ; it may be when they are with others , because they are to be the mouth of others they wil sure themselves according to those they pray with ; yet when they are alone and in their families their hearts are as spiritual and as holy in their duties as when they are with others : why ? because they have to deal with God in all : and that 's another Evidence of one that walks with God , that he is the same in private as he is in publick . The third Evidence . A man that walks with God hath a serious spirit : walking with God will compose the spirits of men and women , will take off that loosness and vanity of spirit : Therefore walking in the vanity of the mind , that 's quite crosse to walking with God ; as in the 4. of the Ephe. 17. there it 's spoken of wicked men , it 's said that they walk in the vanity of their minds : All wicked men they walk in the vanity of their minds ; then all those that walk with God walk in the seriousness of their minds : It must needs be that they must have a seriousness of spirit in all their waies , for it 's with God that they have to deal withal , they take not that liberty to run this way or that way as others do . If servants be walking one with another they can take liberty to go out of their way and talk with this or the other body as they please : But if a servant walk with his Master or Mistris , he must not take that liberty but must go as they go . So , many that walk only with the creature , they take liberty to run up and down as they please ; but those that walk with God , they must have composed spirits , and walk seriously , and though they may walk seriously , yet cheerfully ; I beseech you consider of this : For that Christian knows not the way of Christian-rejoycing that doth not know how to mix it with seriousness ; yea , Senecha that was a Heathen could say , Joy , it is a serious thing ; there is a kind of seriousness in true joy , for the joy of a Christian is not frothy , it is a composed joy : As thus now , It 's serious : First , A Christian in his joy he is able to command himself , he can let out his joy so far and yet at a beck he can command himself to the most spiritual duty in the world from his joy , he doth not profusely let out his heart so as he cannot call it in again . Certainly , thou dost not joy as a Christian if thou canst not take off thy heart from creature joyes , God gives thee liberty to be merry , but so , as to have it under thy command , as thou shalt be able to call thy heart off from it to the most serious duty in the world . Secondly , He cannot only command himself to holy duties in the midst of his joy , but he finds himself the fitter for holy duties by it : now this is a serious joy if it be no other than I can command my self off from it , and that that fits me for that which is holy : Christians had need take heed of frothinesse , slightnesse , and vanity , for certainly the walking with God cannot but make them serious , and those that are slight and vain , surely they do not converse with God , for God is such a serious object that it 's impossible but it must work a seriousnesse in the spirits of men . The Fourth Evidence . Those that walk with God , they walk in newness of life : For this is not our walk naturally , our walking with God is that that comes upon a mighty converting that God gives to our spirits : our walk naturally it is with our lusts , and with the Devil , and in the way to Hell ; but one that walks with God walks in newnesse of life : as the Scripture speaks in the 6. Rom. 4. He walk according to the Rule of the new Creature . In the 6. Gal. 16. And as many as walk according to this Rule , peace be on them and mercy . You will say , What Rule doth the Apostle mean here ? I confesse ordinarily you have it applied to this , The walk according to the Scriptures : I grant it , that 's a truth , That the Word of God should be the Rule of our walk , and of our lives , and those that walk according to that Rule shall have peace . But I do not think that to be the meaning of this text , but the scope is to be taken from the words of the former verse , for saith he in the 15. verse , In Christ Jesus neither Circumcision availeth any thing , nor Vncircumcision , but a new Creature . And as many as walk according to this rule , ( that is , According to the rule of the new Creature ; not standing so much upon external things , either Circumcision or Uncircumcision , not standing so much upon outward duties , though in their kind they must be stood upon ; But the main thing that is to be stood upon , it is , The walk of the new Creature ; and those that walk according to the rule of the new Creature , those that act the new Creature in their walk ) peace be unto them . And that 's the fourth thing in the Evidences of a Walker with God ; He walks in newness of life , and so according to the rule of the new Creature . The Fifth Evidence . When he hath to deal with the Creature be doth quickly passe through the Creature unto God. Any one ( I say ) that is acquainted with this mystery of godliness in walking with God , though while he is in this world , he hath to deal as other men have , with the creatures , yet he will not stick in the creatures , but soon passes from the creatures to God : As thus , he receives sweetness from the creatures as well as others , but when he hath received , or is in receiving the sweetness of the creatures , his heart is upon God , Oh the sweetness there is in God! Is the creature so sweet ? how sweet is God then ? When he is in company with friends , is it so sweet to have society with men : how sweet is it to have society with God then ? And when he hath comforts in a wife ; Oh what comfort is there in the comforts of my Husband Jesus Christ ! And when he hath comfort in a sweet habitation ; Oh what comfort is there in God our habitation ! he is not musling in the world , in the creature , but he relies upon God in al that he doth injoy : Now those that when they have any thing in the Creature there they stick ; these are not acquainted with this way of walking with God. The sixth Evidence . A man that walks with God , he loves to be much retir'd from the world . It 's true , he must follow his occasions in the world , he doth that in obedience unto God , but except he may have his retired times he knows not how to live , it 's true , when he is in his calling he walks with God there , he carries his heart Heavenly : There 's a great deal of difference for one to walk with a friend in company with others , and when they are alone , though it 's true , that while the Saints of God live in the world they must converse with the men of the world , and they have somewhat of God there : but though they have somewhat of God there , yet that 's not so much as when God and their souls are alone , this is that that is exceeding sweet and comfortable to them , therefore they have their retired times of meditation ; and retired times of prayer ; as we reade of Isaac , he went out into the field to meditate , or to pray , for so meditation and prayer is taken sometimes in Scripture for all one : I 'le powr forth my meditations to thee , sath David : that was his prayer : So , because they should be both joyned together , Isaac went out into the field to meditate . Those that walk with God if they live in a house and have no retir'd rooms , they go abroad and have some time or other to be retir'd by themselves ; where-as you have other men , they know not how to spend any retired times , when they are alone their minds wander this way or that way , and they gaze after every feather that flies , and it 's a prison for them to be alone , and they wonder that men and women will shut up themselves alone , surely it 's but their melanchollinesse . Oh poor wretch , thou knowest not what walks they have , they are not alone all this time , they would be loth to give their retired times for all the times of thy Jollity and Bravery ; Thou thinkest if thou beest abroad in company , and there art feasting , and having good cheer , and musick , and talking , and laughing that this is a brave life , they would be loth to change their retired times for the times of thy greatest Jolity with thy companions : One that walks with God he loves some retir'd times as well as to be busie in the businesse of the world . The seventh Evidence . One that walks with God , he is careful to make even his accompts with God , he doth keep his accompts with God even . This is a special thing in walking with God , when they lie down to consider , Are my accompts even with God ? is there nothing amisse between God and my soul ? what hath been this day between God and my soul ? For how can two walk together except they be agreed as the Prophet saith : Therefore they are very careful to keep their agreement with God. Indeed Jesus Christ the great Reconciler hath first reconciled their souls to God and so they come to walk with him : but then afterwards in the course of their lives they must keep up their agreement with God , and not to run in areriges with , and so to be insnared in the world , and insnared in the corruptions of their own hearts , as that men and women will be , if they be not careful to keep their accompts with God even daily , They will insnare their souls in the world and in the lusts of their own hearts till God and their souls come to be strangers , yea , til they be afraid almost to think of God ; Here 's the reason that many people are loth to come to prayer , loth to come to duties of communion with God , why ? because they have not kept their accompts even with God , but have run in areriges with God , and their hearts are intangled in the world , and in their lusts , and now the presence of God comes to be terrible to them ; Oh poor wretch that thou art , what thou that art a Christian and yet in such a case that the presence of God should be grievous to thee ! Oh thy condition is sad indeed ! whereas thou shouldst be glad when thou thinkest of God , I was glad when they said , Come let us go up to the house of the Lord : But one that keeps not his accompts with God even , his retired times are grievous to him , Indeed he dares not but have retired times , I but it 's grievous to him , why ? because he hath not kept his accompts even with God ; But the soul that keeps even with God , Oh that soul rejoyceth in those times when it is to go to God , or doth but think of God. That 's a special thing in a man or womans walking with God , they keep their accompts even : And I beseech you observe it , As it 's an Evidence , so it may be given as a Rule to help you to walk with God , Oh be careful of keeping your accompts daily : Though this point that I am treating upon , is perhaps little understood by many , yet if so be that God would by his Spirit work your hearts to this , to keep your accompts even with God , you would know more of the meaning of this point . The eighth Evidence . That the more spiritual any Truth is , or any Ordinance is , or any Company is , the more doth the soul delight in it : One that is used to God , and converses with God , when such a one meets with a Truth that hath much of God in it , Oh how it closes with that Truth ! when it meets with an Ordinance that hath much of God in it , when it meets with Company that hath much of God in it , how doth this soul delight in it ! This is sutable to the heart that converses much with God , saith the soul , I have had sweet walks with God , now me thinks I come into such a Company , I see the very Image of God in these , and Oh how sweet and delightsom are these to me ! and so for Truths , and Ordinances , the more spiritual they are the more such a one doth delight in them : whereas a carnal heart that walks according to the flesh , in the way of the world , if there be some Truths that have some kind of humanity in them , as now , some sollid discourse that shews strength of reason , or strength of judgment in a Sermon , he will take delight in that , if there be any Wit , Rhetorick , Eloquence he takes delight in that ; but for spiritual truths there 's no such delight in them except they be cloathed with some humane excellency . But now , those that are spiritual , the more spiritual any thing is , the more delight they take in it : As for Ordinances , they are but dry meat to those that are carnal except there be something external ; bring the Ordinances in the plain simplicity of the Gospel to them , where there is only communion of Saints , sitting about a Table , and eating a piece of bread , and drinking a little wine , they see no excellency there : But a gracious heart , the lesse of man he sees in an Ordinance , and the more of God , the more he closes with them , and takes delight in them : here 's one now that walks with God. The Ninth Evidence . A man that walks with God , is one that walks in all the Commandements of God. Endeavours to walk in them before him , and blameless before men : in the 1. of Luke , the 6. it 's said of Zacharias , and Elizabeth , They were both righteous before God , walking in all the Commandements and Ordinances of the Lord , blameless : here 's a walking with God , not only to walk in some one thing , but in all Commandements , and Ordinances of God , and not only so , but blameless before men too ; though it 's true , the chief work that he hath , it is , in converse with God , yet he is careful so as to be blameless before men , because it concerns much the honor of God that he should be blameless before men : Zacharias and Elizabeth they were walkers with God , and their lives are described so that they were conscionable in all the Commands of God , and walked blameless before men . Now as we go along , apply it , Can you say , Lord , Thou that knowest al things , knowest , that there 's no command of thine , nor no Ordinance of thine , but my soul closes with , and I desire to spend my life in them , and to walk blamelesly before men ? There 's a great many that speak much of walking before God , and of the Ordinances of God , and yet come to them before men , and they are careless and negligent : ( do but hearken to what the Lord speaks this day to thee ) Certainly thou never knewest what it was to walk with God except thou doest walk blamelesly before men too . The Tenth Evidence , Opened in five Particulars . See but how the Scripture describes the walk of the Saints with God ; there are some four or five particulars that I shal infist upon , wherein I shal open some Scriptures , describing the Saints walk with God. As first , Their walk it is a walk of Humility , a way very humble . The heart that walks with God must needs be very humble in the presence of God ; you know the place in the 6. of Micah , He hath shewn thee , O man , what he would have thee to do , To walk humbly with thy God : that 's more than the offering of thousands of Lambs , or ten thousand Rivers of Oyl , To walk humbly with thy God : A proud man or woman never knows what it is to walk with God. But the walking with God causes much humility , there 's no such thing in the world to humble the heart of a man as to have converse with God , do you see a man proud and haughty , and high in his carriage , surely you may conclude this man hath little converse with God : saith Job , I have heard of thee by the hearing of the ear , but now have mine eyes seen thee : what then ? I abhor my self in dust and ashes . Secondly , Another thing that the Scripture speaks of the walk of a Christian with God , it is , Vprightness ; Walk before me , and he upright . I might give you twenty Scriptures for that , how uprightness is the walk of a Christian with God : I 'le give you only one about this , and that is in the 3 Epist . of John , 3. verse , there it is exprest in the new Testament , by walking in the truth : and so sometimes in the Old , the walking in Vprightness , and walking in the Truth , is somewhat the same : I rejoyced greatly ( saith the Apostle ) when the Brethren came and testified of the truth that is in thee , even as thou walkest in the truth : So that this surely hath reference unto walking according to the truth of the Gospel in the truth and sincerity of our hearts : They testified of the truth that is in thee : That is , The Word of the Gospel that did prevail in thy heart , and prevailing in thy heart thou didst walk-in the strength and power of that Truth , and according to the truth ; here 's a walking with God. And no marvel though the soul of this man was in so good a condition as indeed it was ; for you find in the 2. verse of this Epistle a very strange expression of John concerning this Gaius : what doth he say of him ? I wish ( saith he ) above al things , that then mayest prosper and be in health even as thy soul prospereth . It seems this Gaius had but a poor , weak , sickly body : but a very good soul he was ; and saith John , I wish that thou mayest prosper even as thy soul prospereth . Oh! that thou hadst but as good a body as a soul ! It 's a very strange speech . It were a curse to many of you I am afraid . But John could say concerning Gaius , Oh that this man Gaius had as good a body as he hath a soul ! And how came he to have his soul to prosper ? He walked in the truth , and according to the truth ; and al that he did was in the truth and sincerity of his heart , hence his soul came to prosper : and those that have but very weak parts , yet if they walk in the truth , their souls will prosper . The Third thing is , Walking in the fear of God. And indeed , these two are very neer a kin one to another , so you have it in the 5. of Nehe. 9. verse , Also I said it is not good that ye do , Ought ye not to WALK in the fear of our God ? and he gives an argument there , Because of the reproach of the Heathen . So may I say to all Christians , that would professe themselves Christians and godly ; ought not ye to walk in the fear of our God ? whatsoever other men do , they do thus and thus , and seek to follow their own ends and waies , but ought not YE to walk in the fear of our God ? that 's the walk of a Christian , the fear of God it is continually upon him . And observe , we reade in the 9. of the Acts , of the walk of the Christians in the Primitive times upon which they came so to grow up in the waies of godliness as they did , at the 31. verse , the text saith , Then had the Churches rest throughout all Judea , and Gallilee , and Samaira , and were edified ; ( and what then ? ) They walked in the fear of the Lord , and in the comfort of the holy Ghost , and so came to be multiplied . It 's an excellent Scripture ; would you be built up in godliness ? let the fear of God be upon you , and if you walk in the fear of God , you will walk in the joy of the holy Ghost . Obj. You will say , Fear , that may hinder our Joy. Ans . No , But the way to have true joy in the holy Ghost it is , To walk in the fear of God , and though you have a company of vain and wanton spirits , that are nothing but for Jolity and Mirth , they cannot admit of any kind of seriousness ( that we spake to before : ) But certainly their Jolity it 's but frothy and carnal , but those have the best Joy in their hearts that walk most in the fear of God : When I see a Christian have the fear of God upon him , and that in the whol course of his life , then he will have much of the comfort of the holy Ghost . Fourthly , The comfort of the holy Ghost it 's joyned with the fear of God : and if you see any that talk never so much of the joy that they have ; it 's but a frothy carnal joy except the fear of God be upon them ; Oh it will be a means to convince others of the excellency of the wales of God , when they shall see Christians walk in the fear of God ; thus saith the text , they were multiplied ; there were many that were convinc'd by it and did joyn with them , because they did see such a beauty and excellency in their way , walking in the fear of God and in the joy of the holy Ghost : and this was at a time when they had much rest ; many people it may be when they are in danger , then they wil seem to walk in the fear of God : but mark , this was in a time when this people was freed from their danger , then they walked in the fear of the Lord ; and in the joy of the holy Ghost , that was encreased in them : And this is the walk of the Saints in their walking with God. Two or three things more I shall mention . As now , The walk that they walk , it 's above : The way of the Saints it is on high , it 's a walk above the world , they keep themselves on high aloft in a spiritual way : it 's true , their hearts are humble before God , and yet they are on high too ; though they look not upon themselves as worthy of the least crumb of bread , yet they look upon themselves again as too good to be vassals to the world , or to their lusts ; and they look upon themselves as being set by God in too a high condition to be satisfied with all the world to be their portion ; their hearts are lifted up on high to converse with the most High God , and so they come to be delivered from the snares of death that are below . Yea and also , They endeavor to walk as Christ walked : as in the 1 Epist . of John , 2. 6. They walk as Christ himself walked , those that walk with God. Who did ever walk with God so as Christ did ? who had ever that fellowship with the Father and the Son so as Christ had ? The Saints they labor to walk so as Christ walked , to look upon Christ as the pattern of their lives . And so as Christ was anointed with the oyl of joy and gladnes above his fellows ; so they come to have some of the ointment run down upon them , they come to have somewhat of that communion that Jesus Christ had with the Father , Christ had much communion with the Father in the constant course of his life : Now the Saints laboring to walk as Christ walked , so they come to have Communion with God. The Lord bring you into this walk , and keep you in such a blessed walk as this is . Now for the Rules of Direction in this our walking with God , that 's to be our subject in the next Chapter . CHAP. IX . Twelve Rules of Direction for walking with God. WHat Rules should be observed for a Christian 's walking with God ? You will say to me , You have shewed to us , That it is a most blessed thing to walk with God , and we are convinced of it : But what Rules may there be given for it ? The First Rule . Be sure of this , That there be no way of sin in thee . Take heed of giving way to any sin , especially known sin , though it be a little one , though it should be but a sin of omision , the giving way to any known sin , will make the presence of God terrible , and make all thy duties empty ; will estrang God from thy soul : there 's more evil in it than thou art aware of , thou canst have no Communion with God while thou art in any way of sin , especially if it be against Light , The least sin that is that a Christian gives way unto , is like a thorn in a mans foot , but a great sin , & a sin against knowledg is like a great gash in a mans foot ; now if a man hath but a thorn in his foot he cannot walk well , it will make him halt ; if a man hath but a little gravel got into his shoo he will not be able to walk along , he may walk a step or two , but not very long . Now small sins are like gravil in the shoo , or like a thorn got into the foot ; but if thou fallest into a great sin , a sin against light , against conscience , Oh that is like a great gash that one may cut with a hatchet or an ax ; if a man hath cut a great gash in his foot he wil hardly be able to walk with comfort : Even so it is when thou fallest into any great sin , thou hadst need then go to the Chyriurgeon , thou hadst need then have salve applied to thee to heal thy soul , or otherwise it wil hinder thee in thy walk with God. The second Rule , or Direction . Secondly , Labor to abstract thy heart from earthly and sensual things as much as thou canst that thou mayest be spiritual : A drossie , earthly , sensual heart is unfit to have communion with God , God he is a Spirit , and thou must be Spiritual in thy converse with him , take heed of mingling thy heart with creature comforts , thou mayest make use of them , but in a spiritual way , do not defile thy heart with them , let not thy heart close with them as adequat objects of thy desires , or of thy love , take heed of being intangled , of being insnar'd with any creature comforts ; a man cannot walk if he hath got into a snare , when men fetter themselves in the world , and intangle themselves with abundance of businesses , & creature contentments , it doth mightily hinder their freedom in walking with God , when mens hearts sink down to the creature they cannot walk with God , for God is above , he is on high , and the way of the wise is on high , and we must keep our selves on high : If so be that Christians have sometimes some good affections , their hearts are a little stir'd up to things that are good ; but at other times their hearts sink down to the world , and to sensual , and earthly contentments , they cannot walk freely with God , they can but hault at the best ; as a man that hath one leg shorter than the other , he cannot walk evenly , but he haults as he goes ; so when our affections are up and down , sometimes they are stir'd up to Heaven , and sometimes down to the world again , yea , perhaps at the same time when we have some truths heave us upward , and yet a drossie spirit to sink us downward , this will be but haulting , our affections must go even , must not be for Heaven and Earth together , except it be in subordination one to the other , and so while we are on the earth we are in Heaven if we keep our hearts in a subordination to spiritual things when we are busied about earthly ; Then is a mans heart spiritual , and separated from the earth when he knows how to have comfort in God alone , when he knows how to make up the want of all creature-comforts in God himself , that 's a spiritual heart . Now you will say , we must not be insnar'd in the things of the earth : when is a mans heart spiritual ? It 's then Spiritual when it knows how to satisfie its self in God alone , and to make up the want in all creature comforts in God himself , and no Christian can walk with God except he attains to that pitch , to know how to make up all in God , and use all in order unto God. The third Rule , or Direction . Thirdly , If thou wouldst walk with God , evermore take Christ with thee God and the Soul cannot walk together but with Christ ; Christ , God and Man , that Mediator , by that I mean this , in all thy converse with God have an eye to Christ , look unto God the infinite glorious First . Being of all things , but through Christ the Mediator , or otherwise God will not be rendered amiable , and sweet , and lovely to thee , then is God rendered sweet and amiable , and lovely to the soul , even as a friend that the soul can have familiarity withal when as he is look't upon through Jesus Christ : do thou act all by Christ by the strength of Christ , and tender up all thy services to God through Christ , those that are not acquainted with the mystery of the Gospel in Christ , surely they know but little of this walk with God. Quest . You will say , Enoch did not know much of Christ . Answ . Oh yes ! Certainly , though it was so long before Christ came , yet his eye was upon Christ : for in the 11. of the Heb 5. verse , the Apostle saith , That it was by faith that he walked with him ; it was all by faith . Now Christ is the object of faith , and so his eye certainly was upon Christ : It was through faith , and I will give you one Scripture that will shew the use of eying of Christ in walking with God , in the 25. of Exod , 21. verse , Thou shalt put the Meroy-Seat above upon the Arke , and in the Ark thou shalt put the Testimony that I shall give thee , and there will I meet with thee , and I will commune with thee . That is , There at the Mercy-Seat . They were come to the Ark to look up to the Mercy-Seat , and there saith God , wil I meet with thee , and there will I commune with thee . Now what 's the Mercy-Seat but Jesus Chaist ? we must look upon God in Christ , and so God is rendered amiable , sweet , glorious , and lovely unto us in his Son , there doth God meet with his Saints , and there he communes with them ; Indeed while we look upon God as he is in himself he is a consuming fire , and we cannot epxect to commune with God there , and therefore those that look upon God meerly in a legal way , look upon him as one that doth exact and require such and such services and duties of them , and meerly considering God as a Judge ; if they perform not such and such duties they do not meet and commune with God ; But such as look up to the Mercy-Seat , look up to Christ by faith , when they have to deal with God in Christ , Oh these meet with God , these commune with God , Oh there 's much sweet communion between God and their souls , they walk with God , because God through Christ comes to be rendered gracious , lovely , sweet , amiable , and familier to them . The fourth Rule , or Direction . Be careful to beautifie thy soul ; or more generally thus , ( First : ) Have a great care of thy spirit , look to thy spirit rather than to thy outward actions in thy walking with God ; God is a Spirit , and will be worshiped in spirit and truth . One that would walk with God had need be very careful of his spirit , keep thy heart with all diligence , for it is with thy soul that God converses : Indeed 't is the proper spheer of a Christian to be busie about his heart , to be busie in the inward man , there 's the spheer of a Christian : It 's not so much about the outward man , if the hear be kept in a right frame , the outward man will be brought over of its own accord ; But be careful of thy spirit , ( that is ) of the thoughts of thy mind ; Take heed of admitting of any uncleannesse in thy very thoughts , for the soul converses with God in thoughts as well as we converse with men in words ; how do you commune and converse with men but by speech ? therefore doth God give speech to men that they may converse one with another , what speech is unto men , that the thoughts are unto God ; we converse much with God by our thoughts , make conscience of thoughts , labor to cleanse thy thoughts , and likewise the affections of thy heart , and the stirrings of thy heart , for God and thy soul doth converse together , in the workings and stirrings of thy heart look to thy spirit ; and labor to beautifie thy soul with that that may make thee aimable and lovely in the eyes of God , and then the Lord will delight to converse with thee , and walk with thee . If you were call'd out to walk with a man that were your superior , with some Chief in your parish , Gentleman , or Knight , or Noble man , If such a one should call you to walk with him , you would labour then so far as you were able to adorne your selves with such cloaths as were sutable unto the company of such a one : you that professe your selves Christians , God doth call you every day to walk with him , and if you would expect to have communion with God , and that God should take delight in you , you must labor to beautifie your souls , to dresse you with those things that may make you aimable in the eyes of God , and not to come dirtily and filthy into the presence of God. Now that that makes the soul aimable in the eyes of God it is , Holinesse , for that 's the very Image of God , and God delights to walk with one where he can see his own Image , the more resplendent the Image of God is in the soul the more doth the Lord delight to walk with such a soul ; labour for the behavior of thy soul to be sutable unto God ; When I walk with one that is my superiour I must have such a demenour as is sutable to his presence , and as it was said before , To walk with God was to walk in the fear of God. And that 's the fourth thing , Take heed to thy spirit , beautifie thy soul in that that may make thee aimable and lovely in Gods eyes , and carry thy self so as is sutable to the presence of God ; I shall only give you one Scripture about the beautifying of the soul , in the 45. Psalm , where it 's spoken of the Church and of the Saints being brought into the presence of God , in the 13. verse , The Kings daughter , ( that is , the Church ) is all glorious within . ( Many make great shews of Religion without , but the Kings daughter is all glorious within , ) her cloathing is of wrought gold : there 's her ornaments : mark what follows in the 14. verse , She shall be brought unto the King in raiment of needle-work : ( She shall be brought to the King , to Jesus Christ , with garments of needle-work ) by that is meant , the several graces of the Spirit of God that puts a beauty upon the soul : as there is a variety in needle-work that causes a beauty upon the work , and so she shall be brought to the King. So you must have that that may make you aimable and lovely in the eyes of the King. The Fifth Rule , or Direction . Take heed of halting . When you walk with him you must not halt between two but give up your self fully to God , you must give up your selves wholly to him in walking with him ; not to have a distracted heart , or a divied heart between two : Why halt ye between two opinions ( saith the Prophet ? ) If God be God , worship him ; if Baal , worship him . So , when the heart is not divided up and down , and is resolved in the way of God , that 's the thing that I mean here ; that is , If I cannot be happy here , I am content to be miserable here ; when the soul is so resolved and doth not halt in Gods way , when the soul knows that here is the way that there is happiness to be had in , and whatsoever seems to the contrary to flesh and blood , yet I know that in these waies there 's happiness to be had , there 's enough to blesse my soul for ever , and therefore whatsoever becoms of me , I am resolved upon these waies ; this is one that is fit to walk with God , he will not halt , but will treat strait steps in the waies of God : and that the Apostle requires of us in Heb. 12. 13. Make streight paths for your feet , lest that which is lame be turned out of the way . Make streight paths , go on in a streight way , not having the heart longing after something else : There are some that have some convictions of conscience , that have their hearts inclinable to the waies of God , and are going on in some of the waies of God , yet they have longings of spirit after something else : but when the heart indeed walks with God , it gives up its self wholly to him , and is resolv'd in these waies : you have had some good thoughts ; but if your hearts be divided between God and the world , you will turn to be Apostats in time , that which is lame will be turn'd out of the way , the waies of God will be tedious to you when you do not give up your selves wholly to them ; and this is the reason of the Apostafie that there is in the world , they seem to go on in Gods waies , but they go on but lamely because they do not give up themselves wholly to the waies of God. The sixth Rule , or Direction . If you would walk with God , Take heed of formality in all holy duties ; be laborious in holy duties , take pains with your hearts in them , labor for the power of godliness in holy duties , you must strive to get up to God in them : It were well if when we perform holie duties we did but keep close to the Duty its self , few go so far : But it 's one thing to keep close to the Duty , and another thing to keep close to God in the Duty ; we must labor not only to mind what we are about , but to keep close to God in the Duty , to find God in all duties that we perform , and in the use of all ordinances to take pains to find God there , and not to satisfie & quiet our hearts except we find God in the duties that we do perform ; we have a notable Scripture for this , in Exod. 20. 24. In all places where I record my Name , I will come unto thee , and I will bless thee . That is , where ever there is any Ordinance , or any holy Duty to be perform'd , there 's a recording of Gods Name . And saith he , I will come unto thee , and there I wil bless thee . If you would walk with God , you must go where God is , and be in those places where God uses to come : now the walk where God uses to walk it is , in his Ordinances , in his Worship , therefore you must be very spiritual in worship , and sanctifie the Name of God there ; ( according to that that we have treated upon at large ) you must take pains there , stir up your hearts and all that is within you to walk with God there , and not be satisfied except you have something of God there . It 's a notable speech of Bernard , I never go from thee without thee : when ever I come to any holy duty and leave it , I never leave it but I have thee with it : we must not be satisfied except we meet with God in holy duties . The Seventh Rule , or Direction . Take heed of secret declinings , or slidings away from the paths of God into any by paths . For those that professe their desires to walk with God they will not in an open way forsake God , and his waies ; but if you be not very watchful over your hearts , you will have them secretly decline away from the waies of God , from those paths wherein you have had heretofore communion with God , Oh take heed of turning out of the paths of God , of any allurements from the flesh , of any temptations , and especially such temptations as are sutable to your corruptions , they will be alluring you to lead you aside out of the waies of God , and seem to promise waies of contentment to the flesh ; Oh take heed of any such thing , take heed of being allur'd through the deceitfulness of the flesh , as the Apostle speaks in the 2 Epist . of Peter , 2. 18. ( there he speaks of some false teachers ) When they speak great swelling words of vanity , they allure through the lusts of the flesh , through much wantonness , those that were clean escaped from them who live in error . There were some that were escaped from the waies o error , from sinful ungodly waies , and really escaped that is , in their kind , they were not hypocrites , that is , to make shew of one thing and do another , but what they did they did according to the light of their consciences , but yet it was not through the sanctifying saving work of God but through the strength of a natural conscience ; and so they were allur'd through the lusts of the flesh , and through wantonness , by those that taught false Doctrine , but they together with their false Doctrine came to that that was sutable to the flesh . I beseech you observe it , some that have been walking with God and then met with these that come with fair shews with that which is false , ( and you may know it in this that it gives liberty to the flesh ) they think here 's a fine , even , and smooth way that I may have content to the flesh in ; observe it , there 's no such way to allure such as have by the power of the Word escaped from the waies of sin in a great measure , no such way ( I say ) to allure them as to come and shew them how they may make a profession of godliness and yet have liberty to the flesh too : Oh the Lord deliver yong beginners from the wantons of our age ! the wantons that are in our generation that do allure them through the lusts of the flesh , and promise liberty to them , for so the text saith , While they promise them liberty they themselves are the servants of corruption : THEMSELVES : Mark , those that promise them liberty , and bring such Doctrine of liberty to you , they Themselves are in the mean time the servants of corruption : Oh take heed of declining to the waies of the flesh after thou hast seem'd to begin in the spirit ; what hast thou to do in the way of Asher and in the waies of Egypt ? Oh thou that heretofore didst seem to converse with God , and to walk with him , what iniquity hast thou found with me saith God ? So what evil hast thou found in the waies of God ? Do you find them too difficult for you , Oh it is through the baseness of thy heart , because thy heart is not changed and made sutable to that that is spiritual and holy , Oh that the Lord would be pleased to cause his Angel to meet with some that are declining from his good and blessed waies ! as we read in the book of Genesis , That the Angel met Hager when she was flying from Abrahams family , from the Church of God , and saith he , Hager Sarah's Maid , from whence camest thou ? doest thou come from Abraham's family ? art thou going from thence ? and where dost thou think to find so much good as in Abraham's family , where the presence of God is ? So , Oh that God would meet with such as are declining from the good waies of God , Oh thou soul whither art thou going ? thou that hast had the Word working upon thy heart and thou wert seem'd to be turned into the good waies of God , whither art thou going ? are these the waies that are like the former waies that thou hast seem'd to walk in ? Oh what will be the end of these waies that now thou art in ? Indeed they do give contentment unto the flesh more than former waies , but doest thou think that the end of them will be peace ? Oh that there were such a messenger from God to meet thee in those waies that thou art walking in , that thou maiest say as the Church doth in the 2. of Hosea , 7. verse , I will return to my first husband , for then it was better with me than it is now : I was wont to have more peace , comfort , and sweetnes in conversing with God in holy duties than now I find , I will return to those waies of God ; howsoever many loose professors seem to make a scorn of them and deride them , but Lord I am sure I found more sweetness in them then , than now ; well I will return to them and labor to walk in them . The Eighth Rule , or Direction . Or if thou beest declined , Labor to keep a tenderness of spirit , so a● to be sensible of the beginnings of declining . It 's true , we have a great deal of corruption while we remain here in this world , and our hearts are drawn quickly from the waies of God , I but if we could keep a spirit sensible of the beginnings of declining , we might yet keep our walk with God : That so soon as we are got but one step from God , if we did but begin to bethink our selves ; where are we ? what are we doing ? Oh this would cause us to return , and not to go so far off from God. For a man to go far from God is very dangerous , for then he begins to have many thoughts of dispair , and so many times he growes even desperate in his course , and gives up himself to excesse even to satisfie the lusts of the flesh with greedinesse : There are some men that are convinced in their consciences that they are out of the way , and though they be convinced of it yet still they go further and further off from God. Why ( you will say ? ) is that possible ? Yes , Because having once made profession of Religion , and departing from God , now the Devil follows him with dispairing thoughts , he thinks now God will not receive him and accept of him upon his returning to him , and therefore he is resolved that he will satisfie himself to the full ; and I verily belee●● this is the great reason why many Apostates turn so notoriously wicked as they do : when you see a man that hath been forward in Religion , and afterwards not only fall off , but you shall find him to be a drunkard , a whoremaster , a scorner , you may almost conclude that this is the very ground of it , that though his conscience be convinc'd that he is out of the way , yet he is in a desperate manner set to have his pleasure , because he thinks God hath forsaken him , and he hath : forsaken God , and his lusts he will have , and poor creature that 's all that he hath to satisfie himself withal ; Oh take heed of getting far from God : hearken to this you that are far from righteousnes as the Scripture speaks : Oh it 's a terrible thing to be gone far from God , labor to keep thy heart watchful of the beginnings of declining , and be tender and sensible of them . The Ninth Rule , or Direction Labor to be spiritual in thy solitary times . If you would walk with God , prize much your solitary times , and labor to be spiritual in them ; do not lose those times when you are alone , when there 's none but God and your selves together . And especially you that have much business in the world ; alas what little use do you for the most part make of your solitary times ! when you are alone you know not what to do ; but a man that would walk with God he had need be careful to be very spiritual there , now I am separated from the world , now I have to deal with God and mine own soul , Oh! let me improve this , and get advantage by this , Oh! let me not be quiet till I get some converse with God : Those Christians that are spiritual in their solitary times they will be very spiritual when they come into company . As Moses , when he was alone with God upon the mount and came down unto the people his face did shine so as they were not able to bear it : Certainly , those that are alone with God , and are spiritual , they will shine in holy conversation when they come down from the mount , when they come to converse with others . The Tenth Rule , or Direction . Let Gods presence be more to thee than all the world ; account it more engagement to thy soul , that thou art with God that thou hast Gods presence with thee , than though thou hadst the eye of all the world upon thee : It would mightily compose the spirits of men and women if they had an awful reverence of the presence of God , and did account it more than al the world besides , and therefore to do nothing in Gods presence but what thou wouldest do in the sight of all the world ; or what thou maiest do so as thy conscience may not accuse thee for sin in it . Oh look upon the presence of God as more than all the world unto thee . The Eleventh Rule , or Direction . Go on with a resolution in the performance of holy duties though thou seest nothing come of them for the present . Though I have not what comfort I would , yet I am doing what duty I am commanded , I am yet in Gods way ; and that should satisfie every gracious heart , that though I have not what encouragements I would , yet that I am in Gods way , and let me keep in that way of God. The Twelfth Rule , or Direction . Make good interpretations of all Gods waies and dealings with thee . This is a mighty help to us to keep on in the way of God , and to walk with him . If God comes in a way of affliction , make good interpretation of the affliction , do not presently conclude , that God appears like an enemy to thee , that will discourage thee in the waies of God ; but look upon God as intending good unto thee in every thing ; and that will help thee to keep close to him , and to walk close with him in every condition : If God seems to go out of the way of prosperity , and to come in the way of affliction , make good interpretations of it : do not therefore think that God is therefore leaving of thee and forsaking thee , but exercise faith in this , and beleeve that God may intend as much good to thee in that way as in any way whatsoever , and I ground this rule upon that text in the 12. Heb. In the former part of the chapter the Apostle speaks of Gods chastening of his people , My Son despise not thou the chastening of the Lord , nor faint when thou art rebuked of him ; for whom the Lord loveth he chasteneth , and scourgeth every son whom he receiveth : and in the 7. verse , If ye endure chastening then God dealeth with you as with sons : for what son is he whom the father chasieneth not ? but if ye be without chastisements whereof all are partakers , then are ye bastards and not sons . So still he goes on in the point of chastisement , in the 9 , 10 , 11. verses he speaks of nothing but of chastisements , now then in the 12. verse he draws a conclusion from thence , having laid this as a ground , that we are to look upon God as a father in his chastisements , Wherefore then lift up the hands which hang down , and the feeble knees , and make straight paths for your feet , lest that which is lame be turned out of the way . As if he should say , when as you apprehend God in a way of wrath against you , and not in a way of love , your knees will be feeble and you will not be able to go on with that cheerfulness , and to walk with God in that hard way that he seems to call you too : But looking upon your selves as sons , and God intending good unto you , that by chastisements you may be made partakers of his holiness ; now saith he , lift up your hands that hang down , and those feeble knees , those feeble knees that were so weak whereby you were difinabled to walk with God : Those feeble knees will be strengthened if you make good interpretation of the waies of God , and beleeve that the Lord intends good unto you . And as in other chastisements , so among the rest the chastisements of spiritual discertions ; when God not only comes with outward afflictions upon you , but when the Lord shall come against you , even himself with spiritual discertions , and afflictions , even afflicting your souls you must make good interpretations of them . You will say , That 's hardest to walk with God ; Indeed we may walk with God , and keep on in communion with him notwithstanding outward afflictions , but when the Lord seems to withdraw himself , and when there is both outward and inward too , that 's hard : For outward afflictions , I will give you one notable Scripture for a child of God , following hard after God though God seeme to withdraw himself from the soul , in the 63. Psal . where by the title of the Psalm you shall find that David was in the wilderness of Judah , and that was when Saul did persecute him for his life : Saul persecuted David and followed him , and David was fain to sculk up and down in the wilderness of Judah from place to place , and yet mark , O God , thou art my God , ( for all that ) early will I seek thee , my soul thirsteth for thee , my flesh longeth for thee in a dry and thirsty land , where no water is : And then in the 8. verse , My soul followeth hard after thee ; though Lord thou seem'st to withdraw thy self from me in regard of these outward administrations , yet my soul followeth hard after thee ( saith David ) notwithstanding . If times of affliction , when God seems to withdraw himself by his afflictions , yet our souls should follow hard after God : Doth God seem to go from us as if he would not walk with us ? Oh run after him : As a poor child if the mother seems to go away from it , and gets over a stile before it , the child cries and runs after : So it was with David , when the Lord did seem by those administrations of his to be going away from him , saith he , My soul follows hard after him . And this is an excellent frame of spirit , that the more the Lord seems to be gone from a Christian , the more hard doth the soul follow after God , nothing can satisfie such a one but God himself ; and therefore he saith , Lord , my soul thirsteth after Thee in a dry land , he doth not say after water , but after Thee . So in any affliction , if thou canst say this , Lord , it is not so much the deliverance from an affliction that my soul thirsteth after , but Oh Lord ! thou knowest my soul thirsts after thee , and may the affliction be but made up in thy self it is sufficient , I never find my soul following more earnestly after thee than now in the time of my affliction . CHAP. X. An Objection concerning Gods hiding of his face , Answered in six Particulars . IF it be a spiritual discertion , if the Lord seems to withdraw himself from the spirits of his servants , What Rules should be given there , for one yet to walk with God in the time of Spiritual discertion ? I have divers things to speak to those that God hath seemed to withdraw himself from . Object . You will say , You have told us of the excellency of walking with God , and we account it the happiness of our lives to walk with him ; Oh but God will not walk with me , but withdraws himself from my soul so that I cannot see him , and hides himself from me . Now I have divers things to say to thee : In the first place , Be of good comfort ; It 's a good sign , that God hath made thee know what it is to walk with him , that canst be sensible of his withdrawings ; there is a generation of people in the world that go on in a slight kind of way in the profession of Religion , and they know not what it is to be sensible of any of Gods withdrawings from them , you never hear them complain of any such thing , they know not what it means ; therefore ( I say ) it 's a good sign that thou knowest what it is to walk with God because thou art sensible of any of Gods withdrawings from thee . Secondly , Examine whether thou hast not sometimes shut out God from thee , when God hath offered himself to walk with thee . Hath not God sometimes tendred himself , and even taken thee by the hand to walk with thee , and thou hast not bin at leasure then , thy mind hath been about somewhat else ? Oh! therefore be humbled before him for all thy unworthy dealings with him , and for all thy declynings from him ; Know , God calls thee to this , There hath been many wandrings of thy spirit from God , Oh that thou couldst but say in respect of thy spiritual wandrings , as the Prophet David saith in respect of his wandrings , in Psal 56. 8. Thou tellest my wandrings , put thou my tears into thy bottle , are they not in thy book ? Oh that thou couldst but say so ! Lord , there hath been many wandrings of my spirit , but Lord , put my tears into thy bottle ; sutable to my wandrings so are my tears , Oh! it grieves me to the soul that ever I have grieved thy Spirit ; when thy spirit hath even taken me by the hand to walk with thee I have withdrawn my self , and upon that thy Spirit hath been grieved ; Oh it grieves my soul ! Oh Lord , thou hast taken notice of my wandrings , take notice of my tears that are sutable . Thirdly , It is better that God withdraw , than that we withdraw . I beseech you observe it : If God withdraws from you it is your affliction : but if you withdraw from God , it is your sin ; and sin is worse than affliction , better bear any affliction , yea spiritual afflictions than commit sin ; and that you should labor to be sensible of : you that complain of God's withdrawing from you , and that God will not walk with you ; Be you more sensible of your own withdrawings as a greater evil to you than Gods ? It 's true , Gods withdrawing from me it is a sore affliction above all that ever befell me in this world ; but my withdrawing from him it is a greater burden to me . And it may be if God did not withdraw from thee , thou wouldst withdraw from him : And many times God doth withdraw from his people to prevent his peoples withdrawing from him . As many times the mother will withdraw her selfe from the child that the child may not be wandring from her . And this may be the very end why God withdraws , he sees thy heart begins to be loose , wanton , slight , and vain , and therefore it is that he hides himself , that thou maiest be awakened and sensible of the danger that thou art in by withdrawing thy self from God ; that so thou maiest cleave to him the more fully , and that thy soul may follow more after him , that thou maiest lift up thy heart and cry more earnestly after God. But now , if God be withdrawn , & the soul be not so sensible as to cry after him , or if it should leave off crying ; then such a one is in a dangerous condion indeed . As if a poor child had lost the father or mother and were crying after them ; at length comes some begger with an apple or plumb and steals away the child , and then the child is quiet for the present ; Oh take heed of that , depart not from the Lord , keep crying after him in all his withdrawings . Fourthly , Gods withdrawing of comfort is not alwaies the withdrawing of his presence : Thou maiest mistake , thou thinkest that God is withdrawn , why ? because he hath withdarwn comfort ; there may be a great mistake in this : God ( I say ) may withdraw comfort , and not withdraw his presence , take this for a certain rule and make much use of it , when comforts are gone : Do not say when comforts are gone , therefore the presence of God is gone , there may be as ful and as gracious a presence of God when comforts are gone as ever there was : he may be present with his graces and support ; as in Psal . 63. 8. My soul followeth hard after thee , thy right hand upholdeth me ; though thou seemest to be gone . So , God may be present to uphold thee , and to strengthen thee , and to exercise thy faith in him , and that may be as acceptable to God : The exercise of faith in the want of comfort may have as much of God in it as all the comfort that ever thou hadst in all thy life ; and therefore do not say , that Gods presence is gone because comforts are gone : The beams of the Sun in the winter time is not so effectual as the influence of the Sun when it is in a cloud in the summer time : Is the presence of the Sun gone in the summer because there 's a cloud between the sun and you ? It may be a child will think , Oh the Sun is gone out of the firmament because there 's a cloud : I but I know there 's the Sun still , for there 's the influence of the Sun , there 's some heat in the day , and there 's some light wherby I may see to do my work , though I have not that lustre as before ; Now when the Sun shines in winter it shines bright but there 's not that influence of the sun upon the earth as makes the plants grow : So , sometimes the beams of Gods presence may be clouded to a Christian by reason of outward afflictions , and yet there may be more of Gods presence than at another time , when it shall shine in the beauty of it in the comfotrs of a Christian for so I compare the shining of the Comforts of a Christian to the shining of the Sun in the winter , that sometimes have no influence to sanctifie the heart , As in winter times the Sun hath not that influence to fructifie the ground , but at other times though the Sun be clouded yet it hath influence to make the ground fruitful ; so though God may not shine upon thee in regard of outward comforts , yet he may shine in upon thy soul and make thee to increase and grow in goodness more than ever before . Fifthly , If thou canst not see Gods face , yet hearken and see if thou canst not hear his voice , and follow that . Doest thou come to the Word and there hear his voice ? Is not God pleased to speak to thy soul out of his Word ? Thou goest perhaps into thy closet and canst not see his face there as thou wert wont to do , yet blesse him that thou canst hear his voice , and follow his voice though it be in the dark . As now , if a child be going with the father and it be lost , yet if the child cries , and the father or mother speaks , that quiets the child very much ; so it is with the children of God , when they cannot see Gods face , yet they may hear Gods voice : They cannot have those comforts from God as sometimes they have had ; those sweet manifestations of the love of God shed abroad into their hearts ; but when they come to the Word , they cannot but say that they hear their fathers voice ; Perhaps the word is not a comforting word to thee as hereto fore , I but is it not a directing word , an instructing word , an inlightening word ? Oh this now should support thee for the present . Sixthly , All that I will say further is this , Keep thy self in a waiting frame for God : Do not determine that because the Lord is gone he will ever be gone ; Oh no , but keep still in the waies of God waiting for him , resolve , that though God leaves thee , yet thou wilt not leave the path in which God was heretofore : I am sure that God was once here , Oh then keep the path wherein thou wert wont to meet with God , for thou shalt meet with him again : It 's better to keep the path , the ordinary high-way of God , for you are more like to meet with God there than if you should go out of the way : I 'le give you a Scripture or two for that and so conclude . The first is in Psal . 101. 2. I will behave my self wisely in a perfect way , Oh when , wilt thou come unto me ! That which I quote this for is this , the resolution of David to behave himself wisely in a perfect way , together with his panting after the presence of God , Oh when wilt thou come unto me ! as if he should say , Lord , Thou art absent from me now , but Lord , I will not go out of the way wherein I was wont to find thee , Oh when wilt thou come ! I will not determine that I shall never see thee in this way as heretofore I have done , no , but I hope I shal afterwards meet thee . And so in the 119. Psalm , 8. verse , I will keep thy Statutes ; what then ? Oh forsake me not utterly . It seems that the Lord for the present to Davids apprehension had forsaken him : but what was Davids resolution ? God hath forsaken me and I 'le forsake him ? Oh no , But I 'le keep thy Statutes , and Oh! leave me not utterly . So keep on in the waies of God still , go on in his way and wait for the presence of God until he come ; and conclude this , Surely , he will come . Be not like to children , that because they see the Sun going down , therefore they conclude that the Sun is gone , and will never come again . Though God seems to withdraw the light of his face from thee , do not conclude and determine , well , I shall never have those comforts from God , in communion with God , in walking with God , as once I was wont to have ; do not say so , but go on , and keep in the waies of God , wait upon him and look up towards him , and so thou maiest come to have as much Communion , Sweetness , and Joy in God as ever thou hadst in all thy life . And now know , that God cals for the work of faith in such times as these are , now God calls thee to walk by faith and not by sence . FINIS . AN EXACT ALPHABETICAL TABLE Of all the chief Matters handled in the Fourth VOLUMN . A ADultery , see Earthly-mindedness Accompt The Saints are carefull to make even their accompts with God Page 313 Aim The aim of the Saints is heaven-ward 107 Angel The Saints have the same confirmation of their happiness as the Angels have Page 104 Apostacie What the root of apostacie is . 40 Astray By Nature men go astray from the waies of God 268 B Benefit What the benefit of grace is 36 See Conscience Beleeving By beleeving men take up their freedom of Heaven Page 103 Blessing , see Jacob C Care Whence distracted cares arise 9 What our care should be 78 Calling How godly men are busy in their callings 16 Calling , see Wicked Citizen The Saints are Citizens of heaven , and how 100 We should walk as becomes Citizens of Heaven 105 See Priviledg Communion What the word Communion signifies 109 Communion with God what it is 110 Communion see Saints Content see Little Conversation Heavenly Conversations are to be followed 92 How far heavenly Conversations are to be followed 93 How the Saints Conversation is in Heaven 106 Reasons why the Saints Conversations are in Heaven 227 Heavenly Conversation is a convincing Conversation 240 Heavenly Conversation is attainable Page 251 Conversation see Faith , Hell , Evidence , Godly , Growing , Glory , Suffering , Directions Converse What the Converse of the Saints is 116 Contrariety see Examples Comfort The Saints have comfort in little of this world 223 Comfort see Losses Confirmation see Angels Covenant What the Covenant on our parts is Conscience The benefits of a cleer conscience 215 Covetousness see Idolatry Creature How the Saints deal with the Creature 310 All the Creatures bring glory to God 245 Curse On whom the curse of the serpent is 44 D Danger see Example Death What is that hinders preparation for death 47 Devil The Devil casts thoughts into the heart of man Page 7 Delight Wherein the delight of the Saints lieth 115 Delight see Sabbath Depend For what Godly men depend upon God 277 Difference , see Godly , Jacob. Direction Directions how to get a heavenly Conversation 251 A godly soul depends upon God for directions 277 Directions how to walk with God 320 Destruction Earthly mindedness brings destruction 50 Distracted see Cares Doctrine see Reconciliation Drossie How a drossie heart is known 57 E Earth The Earth swallows up earthly men 13 Earth , look higher . Earthly things When men mind earthly things in a sinful manner 6 Earthly things carry a fair shew Page 65 Earthly things are many times the portion of reprobates 68 Earthly man When an Earthly man is in his element 10 Earthly-minded A man may be Earthly-minded and not know it 51 What shall become of earthly-minded men 72 Earthlimindedness What Earthly-mindedness is 5 Earthly-mindedness is adultery 20 Earthly-mindedness is Idolatry 21 See Enmity Earthly-mindedness deads the heart to prayer 42 Earthly-mindedness is a scandal to Religion 45 How earthly-mindedness may be known 54 Reasons of Earthly-mindedness 64 Earthly-mindedness brings guilt upon the spirit 18 The effects of earthly-mindedness another day 50 Earthly , see Heavenly , vilifie , Conversation , Element , Spirituall , Godlinesse , Temptations , Snares , Ministry , Lusts , Death , Destruction , Vanity , Humility Inducements Egyptians What Idolatrous worship the Egyptians had Page 21 End What it is that causeth a blessed End 299 Who they are that have the same ends God hath 275 Enoch Enoch's Prophesie 262 Evidence Evidences of mens conversations being in heaven 222 Evidences of walking with God 306 See Walking Example Examples of godly men should be followed and how far 92 Examples of godly men should make us enquire after the waies of godliness 94 Examples of godly men should confirm us in the truth 96 What we should do when examples of godly men are contrary 97 See Examination Danger in following the examples of wicked men 100 Examination Contrary examples should put us upon examination 98 Esau see Jacob Excellency The excellency of walking with God Page 267 Excellency see Walking Eye The souls of the godly eye God 272 F Faith The heavenly conversation of others is not the rule of our faith 93 Faith must be exercised 259 Familarity Whence our familarity with God ariseth 293 Folly The folly of earthly-mindedness 38 Formality Formality must not be rested on 253 Formality must be taken heed of 326 G Genius Wicked men fancy heavenly things according to their own genius 17 God God takes care of men , concerning earthly things 78 Heavenly conversation brings glory to God 244 See Walking What a man trusts to , he makes his God Page 54 Godly Difference between wicked and godly men 3 Godly mens Conversations should not be earthly 238 Godly men carry themselves as in Gods presence 274 Godly , see Calling Godliness Earthly-mindedness is contrary to the work of godliness and how 26 See waies , my stery . Glory Heavenly Conversation brings glory to the Saints 246 What the glory of the soul is . 239 Grace What the work of grace is 27 Grace , see Benefit : presence . Growing Heavenly Conversation is growing 240 H Halting The Saints must take heed of halting 325 Heaven , see Saints , Profession , Conversation , Aim . Heavenly The Saints are Heavenly in Earthly imploymonts Page 115 The Saints have great skill in Heavenly matters 218 See Genius , Conversations Hell The Conversations of wicked men are in Hell 99 Heart The heart is best known by the thoughts 7 The heart of a wicked man is upon the things of the earth . 16 The vileness yf mens hearts discovered 302 Heart , see drossie . Higher God made man for higher things than the things of the earth 96 Hypocrites Hypocrites rebuked 135 Honor , see walking Humility Humility takes the heart off from earthly mindedness . 86 I Jacob Difference between Jacob's blessing and Esau's 6 Idolater Idolaters depart from God 22 Idolatry Covetousness is Idolatry Page 20 See Earthly-mindedness Vileness Ill , see Success Ignorant see Religion Imployment see Heavenly Inducement Earthty Inducements oppose godliness 98 Intercourse The Saints have much intercourse to heaven 218 Joy What the joy of a Saint is See World 54 L Law The Saints are guided by the Laws of God 110 Little The Saints are contented with little in this world . 222 Loss The Saints have comfort in all their losses 224 Lust Earthly-mindedness brings in foolish lusts and how 34 M Man Wherefore God made man 69 See Nature Mind Who they are that know the mind of God Page 94 Ministry How earthly-mindedness hinders the Ministry 30 Mystery The mystery of godlinesse ought to be studied 254 N Nature What man is by nature 268 P Petitions What men they are that shall have their petitions granted 295 Pilgrim We are pilgrims here upon earth 76 Prayer see Earthly-mindedness Preparation see Death Presence Gods presence draws forth grace 298 See God Principles see Saints Priviledge What the priviledges of a Citizen of heaven are 106 How the priviledges of a Citizen of Heaven are procured 107 Promise Wicked men do not trust to a promise Page 15 Protection The Saints have the protection of heaven 104 R Reconciliation How a wicked man conceives of the Doctrine of Reconciliation 17 Religion How Religion is scandalized 45 Why men are ignorant in Religion 59 Reprobates Reprobates have their portion in this life 68 Riches The Saints have right to the Richcs and common stock of heaven 103 Riches see Uncertainty S Saints The Saints names are inrolled in heaven 102 The Saints are no longer slaves 103 The Saints ' are guided by heavenly principles 108 The Saints have communion with God 109 The Saints trust God with much Page 220 The Saints are sensible of the stoppage between them and heaven 226 Sabbath To whom the Sabbath is a delight , and to whom it is a wearinesse 16 The Saints keep a a perpetual Sabbath 115 Saints see Citizens , Riches , Angels , Perfection , Laws , Delight , Heavenly , Sabbath , Trading , Intercourse Little , Comfort Losses Safty Wherein the safty of a Saint lies 292 Scandal , see Religion Self What self is 25 Secrets what manner of men they are that know Gods secrets 294 Seriousness What seriousness of spirit is 309 Serpent , see Curse Sinful , see Earthly Shortness What the shortness of our time here should lead us to 73 Snare Earthly-mindedness brings men into snares 29 Soul Of what value the soul of man is Page 70 The soul of man is from heaven 229 The soul of man ought to be beautified 324 Soul see Glory , Walk Spiritual A wciked man is earthly in spiritual things , a godly man is spiritual in earthly 11 Strictness We ought not to find fault with strictness in Gods waies 231 Stranger The world are strangers to walking with God 300 Success The reason of ill success 35 Suffering Heavenly Conversation makes suffering easie 249 T Temptation Earthly-mindedness puts men upon great temptations 28 Thoughts What the thoughts of the Saints are 111 Which way the thoughts of the Sainis tend 112 See Devil , Heart Trade What the Saints trade for heaven is Page 213 The Saints have free trade to heaven 104 Trust , see God Trusted Worldly things are not tobe trusted too 55 U Vanity All earthly things are vanity 53 Vilifie The Saints vilifie the things of the earth 222 Uncertainty The uncertainty of riches 71 Vileness The vileness of Idolatry 21 Vocation What vocation is 25 W Waies The waies of godlinesse should not be opposed 95 See Strictness Walk How the soul is brought to walk with God 268 He that walks with God depends not much upon reason 307 He that walks with God is the same in private that he is in publick 308 He that walks with God walks in his Commandements Page 310 What it is to walk with God 267 Walking What walking with God is 272 Wherein walking with God consists 280 Several excellencies of walking with God 286 The honor of walking with God 288 Particular evidences of walking with God Page 316 See Strangers , Excellency . Wearinesse , see Sabbath . Wicked Why wicked men are busie in their callings 16 See Godly , Genius , Example , Hell. Work , see Godlinesse , Grace . Worldly Wherein worldly joy consists 54 See Trust , Strangers . A TABLE of those SCRIPTURES which are occasionally Cleared and briefly Illustrated In the Fourth VOLUMN . The first number directs to the Chapter , the second to the Verse , the third to the Page of the Book . Chap. Verse Page Genesis . 6 9 263 27 28 6 27 29 6 33 9 52 45 20 239 Exodus . 23 14 288 25 21 323 Leviticus 4 18 280 26 11 280 26 12 280 2 Kings 17 8 301 2 Chronicles 28 2 301 Nehemiah 5 9 317 Job 18 8 292 22 21 293 Psalms . 16 3 277 16 6 277 23 4 292 37 4 295 45 13 325 45 14 325 49 11 66 49 13 66 62 10 77 62 11 77 63 8 283 583 3 277 72 9 268 86 11 305 89 15 289 89 16 289 119 37 42 119 45 279 138 7 292 139 17 61 Proverbs 2 20 92 13 20 294 23 7 7 23 17 274 Canticles 5 2 281 7 5 281 Isaiah 13 17 53 30 21 269 35 8 271 53 9 271 Jeremiah 2 12 23 17 13 44 Ezekiel 33 31 31 Daniel 7 10 107 7 18 107 Hosea 2 7 329 4 11 22 11 10 298 Micah 6 6 291 6 7 291 6 8 291 Luke 1 6 315 21 34 47 John 3 31 81 Acts 6 31 318 7 29 113 22 25 101 22 27 106 23 25 64 Romans 8 5 3 1 Corinthians 9 27 25 15 29 79 2 Corinthians 3 10 239 4 17 247 4 18 13 5 7 307 Galatians 6 12 65 6 26 310 Ephesians 2 6 107 2 11 251 2 18 272 2 19 130 4 17 309 5 5 20 Philippians 3 8 8 3 19 8 Colossians 3 1 249 3 2 79 3 3 79 2 Thessalonians 1 11 246 1 12 246 1 Timothy 6 9 28 6 9 34 6 9 50 2 Timothy 4 10 40 Hebrews 10 32 224 10 34 232 11 1 256 11 5 322 11 10 101 11 13 87 11 37 87 12 13 327 12 22 101 James 4 4 23 2 Peter 1 3 230 2 18 327 1 John 1 4 109 2 6 319 4 5 60 3 John 0 4 316 Jude 0 14 20 0 4 262 Revelation 3 4 287 13 6 102 13 8 102 14 4 287 FINIS . Notes, typically marginal, from the original text Notes for div A30615-e8590 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muniiceps coelorum nos gerimus . Steph. Beza , Piscat . ad verbú . nostra Civilis vita in coelis est . Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pri . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra , extra terram , sine terra . Beda . Acts , 23. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrae fillii . Notes for div A30615-e14950 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Castigo corpus meum . vulg . Comundo corpus meum . Levidum reddo corpus . Agust . Est metophorasumpta à pugilibus & suctantibus , qui pugnis & verberibus se mutuo obtundunt . Chem. Jans . Aret. Pareus . Piscat . Notes for div A30615-e19930 First . For Direction Secondly . For Protection Thirdly . For Assistance . Fourthly . For a blessing upon all it doth . Gospel worship 
A66950	----	The Protestant's crums of comfort containing I. Prayers and meditations, with ejaculations for every day in the week, and other occasions. II. Thanksgivings for deliverances from Popery, tyranny, and arbitrary power. III. The rebellion in Ireland, and massacre of Paris. IV. The learned Bishop Usher's prophecy, concerning Ireland, and the downfall of Rome. V. Advice to the late besieged in London-Derry, under that reverend divine and valiant commander, Coll. George Walker. Illustrated with pictures suitable to each particular occasion. Walker, George, of Londonderry. 1690 Approx. 138 KB of XML-encoded text transcribed from 99 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A66950 Wing W342 ESTC R219333 99830812 99830812 35266 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66950) Transcribed from: (Early English Books Online ; image set 35266) Images scanned from microfilm: (Early English books, 1641-1700 ; 1878:20) The Protestant's crums of comfort containing I. Prayers and meditations, with ejaculations for every day in the week, and other occasions. II. Thanksgivings for deliverances from Popery, tyranny, and arbitrary power. III. The rebellion in Ireland, and massacre of Paris. IV. The learned Bishop Usher's prophecy, concerning Ireland, and the downfall of Rome. V. Advice to the late besieged in London-Derry, under that reverend divine and valiant commander, Coll. George Walker. Illustrated with pictures suitable to each particular occasion. Walker, George, of Londonderry. [4], 153, [9] p., [4] leaves of plates : port. printed by W.W. for Nicholas Bodington at the Golden Ball in Duck-lane, London : 1690. With a licence to print on verso of title page dated December 16th. 1689. Dedication signed: G.W.; attributed by Wing to George Walker. Each part of the text headed by a caption title; on p. 1: "The Protestants manual of prayers and meditations"; on p. 61: "Ejaculations upon several occasions out of the Holy Scriptures"; on p. 93: "A short account of the massacre in Ireland & Paris"; on p. 103: "Strange and remarkable predictions of that holy, learned, and excellent bishop, James Usher, late Lord Primate of Ireland"; on p. 121: "Thanksgivings for God's wonderful deliverances"; on p. 131: "Christian courage in affliction". Frontis. = plate; consists of medallion portraits of Queen Elizabeth, King James I, King William III and Queen Mary; the three folded plates include woodcuts of the coronation of William and Mary, the Reverend Bishop Usher, the Irish rebellion, and French massacre, the downfall of Rome, the Spanish invasion, the Gun Powder Plot, and the arrival of the Prince of Orange. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Walker, George, 1645?-1690 -- Early works to 1800. Ussher, James, 1581-1656 -- Early works to 1800. Prayers -- Early works to 1800. Protestants -- Ireland -- Early works to 1800. Protestants -- France -- Early works to 1800. Prophecies -- Early works to 1800. Londonderry (Northern Ireland) -- History -- Early works to 1800. 2004-11 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Jonathan Blaney Sampled and proofread 2005-01 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE PROTESTANT's Crums of Comfort : CONTAINING I. Prayers and Meditations , with Ejaculations for every day in the Week , and other occasions . II. Thanksgivings for Deliverances from Popery , Tyranny , and Arbitrary Power . III. The Rebellion in Ireland , and Massacre of Paris . IV. The Learned Bishop Usher's Prophecy , concerning Ireland and the Downfall of Rome . V. Advice to the late Besieged in London-Derry , under that Reverend Divine and valiant Commander Coll. George Walker . Ilustrated with Pictures sutable to each particular Occasion . London ; Printed by W. W. for Nicholas Bodington at the Golden Ball in Duck-lane 1690. Defenders of y e Protestant Religio● Q. Elizabeth . K. William . K. James Q. Mary II. of Sam. XXIII v. 3. He that ruleth ore men must be just ruling in y e fear of God. Licensed , December 16th . 1689. To the Honourable The Lady P. T. Madam , WHere true Piety inhabites , Charity always ●ims a Priviledge in ●owning Religious Actions ▪ ●d , like the good Samaritan , ●ords the Oil of relief to the ●ounds of the distressed . Such tender Compassion al●●ys attends the Great and ●st , of whom , Madam , you ● a perfect Pattern ; your ●…nty has been unlimited to 〈…〉 distressed and afflicted , to 〈…〉 Fatherless and the Widow , ●…t even Commiseration it self has been your daily delight and practice . Divine Souls , like yours can never be free from humbl● Addressers , which creates ● Pr●sumption in me to lay th●… Tract at your La●●ships Door where I humbly conceive yo● will honour it so far , as 〈◊〉 take it into your Closet . That Heaven may prosp●… you with length of days here and reward you with a Cro●… of Glory hereafter , is t●… hearty Prayer of , Madam , Your most obedient Servan● G. W. THE Protestant's Manual , OF PRAYERS AND MEDITATIONS ▪ When we first awake . O God , thou art my God , early will I seek thee . I will sing of thy power , ●…d will praise thy Mercy becomes in the Morning ; for ●…ou hast been , and wilt be 〈…〉 defence and refuge in the ●…y of my Trouble . A Prayer for the Morning O Eternal God , whose Providence has protected m● the night past , & brought me t● the beginning of this day ; defend me , O Lord , in the same by thy Almighty power , an● grant that this day I fall into n● Sin , neither run into any kin● of danger , but that all m● doings may be ordered by th● Governance , to do alway● that which is righteous in th● sight , through Jesus Christ. II. I praise thy Name , th●● thou hast still continued to 〈◊〉 the opportunity of servin● thee , and advancing my hop● of a blessed Eternity ; preser●●●● me this day from all violence and snares of my Enemies , visible and invisible ; keep me from all pride , self-love , and vain-glory ; all obstinacy and disobedience ; all fraudulency and dissimulation , and let the graces of thy holy Spirit take an absolute possession of my Soul , and all its faculties , that I may finally tread down Satan under my Feet ; all this I beg for thy Son Jesus Christ his sake , Amen . A Prayer for the Evening . ALmighty God , I praise and magnifie thy holy Name , for thy preservation of me this day , and all the days of my Life ; for unless thy Mercy had withheld me , I had committed ▪ more and more grievous Sins , and had been overwhelmed by thy just wrath , and severest judgments : Pardon , O Lord , I beseech thee , the Sins and Offences of my Youth , and the irregularity of all my Actions , either in thought , word , or deed . II. Let thy Heavenly Grace be present with me , that though my Body sleep , yet let my Soul be vigilant , lest I sleep in Sin , and be forgetfull of my Duty towards thee ; let thy goodness and loving kindness never slip out of my remembrance , but so unite my heart unto thee with fervent Charity , that whatever I do , may redound to thy glory . III. Grant that whether I sleep or wake , live or dye , I may never lose the light of thy Countenance , but evermore live in thy favour ; that escaping from the Darkness of this World , I may at last arrive at the Land of everlasting Peace and happiness , to behold thy power and glory , Amen . Meditations for Sunday Morning . LEt God arise , and let his Enemies be scattered ; let them also that hate him , flee before him . Like as the smoak vanisheth , so shalt thou drive them away ; and like as wax melteth at the Fire , so let the ungodly perish at the presence of God. But let the Righteous be glad and rejoyce before God ; let them also be merry and joyfull . II. O Sing unto God , and sing Praises unto his Name ; magnifie him that rideth upon the Heavens as it were upon an Horse ; praise him in his Name , yea , and rejoyce before him . He is a Father of the Fatherless , and defendeth the Cause of the Widows ; even God in his holy Habitation . He is the God that maketh Men to be of one Mind in an House , and bringeth the Prisoners out of Captivity , but letteth the Runnagates continue in scarceness . III. O God , when thou wentest forth before the People , when thou wentest through the Wilderness : The Earth shook , and the Heavens dropped at the presence of God , even as Sina● also was moved at the presence of God , which is the God of Israel . Thou , O God , sentest a gracious Rain upon thine in heritance , and refreshed'st i● when it was weary . Thy Congregation shall dwell therein ; for thou , O God , hast of thy Goodness prepared for the Poor . IV. The Lord gave the Word : Great was the Company of the Preachers . Kings with their Armies did flee , and were discomfited , and they of the Household divided the spoil . Though ye have li●n among the Pots , yet shall ye be as the Wings of a Dove , that is covered with silver Wings , and her Feathers like Gold. V. When the Almighty scattered Kings for their sake , then were they as white as snow in Salmon . As the Hill of Basan , so is God's Hill ; even an high Hill , as the Hill of Basan . Why hop ye so , ye high Hills ? this is God's Hill , in which it pleaseth him to dwell ; yea , the Lord will abide in it for ever . VI. The Chariots of God are Twenty thousand , even thousands of Angels , and the Lord is among them , as in the holy Place of Sin●i . Thou art gone up on high , ●hou hast led Captivity Captive , and received Gifts for Men ; yea , even for thine Enemies , that the Lord God might dwell among them . VII . Praised be the Lord daily , even the God which helpeth us , and poureth his benefits upon us . He is our God , even the God of whom cometh ●alvation : God is the Lord by whom we escape Death . God shall wound the head of his Enemies , and the hairy Scalp of such a one as goeth on s●ill in his wickedness . VIII . The Lord hath said , I will bring my people again , as I did from Basan : Mine own will I bring again , as I did sometime from the deep of the Sea. That thy foot may be dipped in the bloud of thine Enemies ; and that the Tongue of thy Dogs may be red through the same . IX . It is well seen , O God , how thou goest ; how thou , my God , and my King , goest in the Sanctuary . The Singers go before , the Minstrels follow after ; in the midst are the Damsels playing with the Timbrels . Give Thanks , O Israel , unto God the Lord in the Congregations , from the ground of the Heart . There is little Benjamin their Ruler , and the Princes of Juda● , their Counsel ; the Princes of Zabul●n , and the Princes of Napthali . X. Thy God hath sent forth strength for thee : Stablish the thing , O God , that thou hast wrought in us . For thy Temples sake at Jerusalem ; so shall Kings bring Presents unto thee . When the Company of the Spear-men and multitude of the Mighty are scattered abroad among the Beasts of the People , ( so that they humbly bring pieces of Silver , ) and when he hath scattered the People that delight in War. Then shall the Princes come out of Egypt ; the Morians Land shall soon stretch out her hands unto God. The Prayer . MOst gracious God , who art ● Father of the Fatherless , and pleadest the Cause of the Wido● , have Mercy upon thy holy Catholick Church , and since her Lord is ●scended up on high , even to his heavenly Mansions , leave us not alone comfortless , but send thy holy Spirit into our hearts , that by his assistance we may escape spiritual , and the bitterness of the temporal . II. Send a gracious showre , even the Dew of thy divine Favours , to refresh our weariness in this Calamity ; make thy People as Doves , innocent and chast , and adorn them with the Beauty of inward Sanctity : Let all Kings , Princes , and Rulers of the Earth , confess thy Name , and thy honour ; that thy Gospel extending forth into all Lands , Peace , and all thy Blessings may follow it , and thy praise be encreased from Generation to Generation , through Christ our Lord and Saviour , Amen . Sunday Noons Meditations . SIng unto God , O ye Kingdoms of the Earth : O sing Praises unto the Lord , Who sitteth in the Heavens over all from the beginning : Lo , he doth send forth his Voice , yea , and that a mighty Voice . Ascribe ye the Power to God over Israel ; his Worship and strength is in the Clouds . O God , wonderfull art thou in thy holy Places ! even the God of Israel ; he will give strength unto his People , blessed be God. II. O clap your hands together , all ye People ; O sing unto God with the voice of melody . For the Lord is high , and to be feared ; he is the great King upon all the Earth . He shall subdue the People under us , and the Nations under our Feet . He shall chuse out an Heritage for us ; even the Worship of Jacob whom he loved . III. God is gone up with a merry noise , and the Lord with the sound of the Trump . O sing Praises , sing Praises unto our God : O sing Praises , sing Praises unto our King. For God is the King of all the Earth : Sing ye Praises with understanding . The Prayer . O Lord God , Celestial King , who reign●st Potentate in all the World , thou art exalted above all Creatures , and art to be feared in all the Dominions of the Earth ; let the Seed of thy glorious Gospel be planted in all parts of the habitable World , that thy saving Health may be known unto all Nations . II. Let thy Grace pull down all the strong Holds of Sin and Satan , that any ways oppose thy Holy Name and Word ; subdue all thy People unto thee , and the Nations under thy Feet , so that we that are thy People , and Sheep of thy hands , may become one Sheepfold under one Shepherd , Jesus Christ , our blessed Lord and Saviour . Meditations for Sunday Night . I will magnifie thee , O God , my King ; and I will praise thy Name for ever and ever . Every day will I give thanks unto thee , and praise thy Name for ever and ever . Great is the Lord , and marvellous worthy to be praised ; there is no end of his Greatness . II. One Generation shall praise thy Works unto another , and declare thy power . As for me I will be talking of thy Worship , thy Glory , thy praise , and wondrous Works . So that Men shall speak of the might of thy marvellous Acts ; and I will also tell of thy greatness . The Memorial of thine abundant Kindness shall be shewed , and Men shall sing of thy Righteousness . III. The Lord is gracious and mercifull , long-suffering , and of great Goodness . The Lord is loving unto every one , and his Mercy is over all his Works . All thy Works praise thee , O Lord , and thy Saints give thanks unto thee . They shew the glory of thy Kingdom , and talk of thy power . That thy power , thy glory , and mightiness of thy Kingdom might be known unto Men. Thy Kingdom is an everlasting Kingdom ; and thy Dominion endureth throughout all Ages . The Prayer . MOst mighty God , marvellous worthy art thou to be praised , and of thy greatness there is no end ; give us sanctified Hearts , and Lips , that we may express thy Righteousness , and magnifie thy glory , Worship , and wondrous Works . II. All the Earth praises thee , O Lord , and thy Saints give Thanks unto thee : Make us religious and sincere before thee , and to lay aside all Hypocrisie . Protect us , O Lord , by thy hand of Providence , that we fall not , and raise us up when we are down . III. Give us spiritual and temporal Meat in thy o●n due time for our Souls and Bodies ; that we being filled abundantly with thy Mercies here , we may have our hearts desire fulfilled , and satisfied hereafter , among such as fear thee , and praise thy holy Name for evermore . Amen . Monday Mornings Meditations . THE Lord upholdeth all such as fall , and lifteth up all those that be down . For he shall deliver the Poor when he cryeth ; the Needy also , and him that hath no helper . He shall be favourable to the Simple and Needy , and shall preserve the Souls of the Poor . He shall deliver their Souls from wrong , and falshood , and dear shall their bloud be in his sight . II. There shall be a heap of Corn in the Earth , high upon the Hills : His Fruit shall shake like Li●anus , and he shall be green in the City , like Grass upon the Earth . His Name shall endure for ever ; his Name shall remain under the Sun among the Posterities , which shall be blessed through him , and all the Heathen shall praise him . III. Blessed be the Lord God of Israel , who only doth wondrous things . And blessed be the Name of his Majesty for ever , and all the Earth shall be filled with his Majesty , Amen . The Prayer . O Eternal God , thou that defendest the Children and Poor , but pu●ishest the wrong doer , have mercy upon thy People under affliction ; extend thy Mercy and compassion from ●ne Sea to another , even unto the Worlds end . II. Make thy People , who love thy Name , flourish ; and subdue their Enemies under them , that neither ●alshood nor wrong may any ways ●p●ress them . Bless them with Peace ●nd Tranquillity , and satisfie them with thy Righteousness and Salvation , through thy Mercy , O blessed ●esu , Amen . Mōnday Noon's Meditations . NOT unto us , O Lord , not unto us , but unto thy Name give the Praise , for thy loving Mercy , and for thy Truths sake . Wherefore shall the Heathen say , Where is now their God ? As for our God , he is in Heaven ; he hath done whatsoever pleaseth him . II. Their Idols are Silver and Gold , even the Work of Mens hands . They have Mouths and speak not ; eyes have they , and see not . They have Ears and hear not ; Noses have they and smell not . They have hands , and handle not : Feet have they , and walk not ; neither speak they through their Throat . They that make them are like unto them ; and so are all such as put their Trust in them . III. But thou House of Israel , trust thou in the Lord : He is ●●eir succour and defender . Ye House of Aaron , put your Trust in the Lord : He is ●heir helper and defender . The Lord hath been mind●ull of us , and he shall bless ●…s : Even he shall bless the ●ouse of Israel , he shall bless ●●e House of Aaron . He shall bless them that ●…ar the Lord , both small and ●…reat . The Prayer . ALmighty God , whose Dwelling is in the highest Heavens , and ●st whatsoever pleaseth thee both in heaven and on Earth ; give Grace , 〈…〉 beavenly Father , that in all our ●…ubles and calamities , we may put 〈…〉 who le Trust in thee , who art our ●…y succour , defender , and deliver . II. Let us evermore praise thy holy Name , and never ascribe to our selves any Honour , and Glory , or Thank● of any good Action , or prosper o● Success ; but to thee alone who a●● the Author and Giver of all good things . Keep us from Idolatry from worshipping vain Imagination● and any thing which is contrary to t●● Gospel . Bless us in all our way● that when we go from hence , we 〈…〉 inherit thy Kingdom . Amen . Meditations for Monday Night . I Will lift up mine Eyes un● the Hills , from when cometh my Help . My Help cometh even from the Lord , which hath ma● Heaven and Earth . II. He will not suffer thy Fo● to be moved : and he th● keepeth thee will not sleep . Behold he that keepeth Israel shall neither slumber nor ●●eep . III. The Lord himself is thy Keeper : The Lord is thy Defence upon the right hand . So that the Sun shall not ●urn thee by day , nor the Moon by night . IV. The Lord shall preserve thee ●●om Evil : Yea , it is even he ●hat shall keep thy Soul. The Lord shall preserve thy ●oing out , and thy coming in , ●●om this time forth for evermore . The Prayer . O GOD , from whence cometh all our Help and Succour , pre●…ve us by thy Power and Providence , ●…at nothing either by day or night ●…ay molest our Peace , or disturh our ●afety ; suffer not the Vanities of ●…e one to allure us , nor the Terrours 〈…〉 the other to amaze and affright us . II. Let our Feet be immoveable , an● fixed upon the Rock and Foundation Christ Jesus ; and so dispose of o● going out , and coming in , that ● may not swerve from thy Commandments : but walk according to t● Holy Rule in all things , who art o● Lord and Saviour . Meditations for Tuesday Morning . THey that put their Tr●… in the Lord shall be ev●… as the Mount Sion , which m●… not be removed , but stande●… fast for ever . The Hills stand about Jerusalem : even so standeth t●… Lord round about his Peop●… from this time forth for ev●… more . II. For the Rod of the Ungo●… cometh not into the lot of t●… Righteous ; lest the Righteous out their hands unto Wickedness . Do well , O Lord , unto ●hose that be good and true of Heart . As for such as turn back un●o their own wickedness , the ●ord shall lead them forth with the Evil-doers : but ●eace shall be upon Israel . The Prayer . MErciful God , our ▪ only Trust and Confidence , and whosoever ●usteth in thee shall not be removed , ●●t stand fast for ever ; let thy Pow●● and Glory stand round about us , ●nd all thy Holy People , like Hills ●…r our Protection and Safety , that ●…e may be sheltered from our Enemies . II. Permit us not to put our hands to Wickedness , neither let us partake 〈◊〉 the Lot of the Ungodly , whom thou or dainest for Destruction : B●… let us receive that Blessing which o●… Lord and Saviour hath left 〈…〉 Church , even the Peace of God t●… Father , Son , and Holy Ghost : 〈…〉 whom be all Honour and Glory , Wor●… without end . Amen . Meditations for Tuesday Noon . WHen the Lord turned again the Captivity 〈…〉 Sion , then were we like unt●… them that dream . Then was our Mouth fil●…ed with Laughter , and o●… Tongue with Joy. II. Then said they among th● Heathen , the Lord hath do●… great things for them . Yea , the Lord hath do●… great things for us already whereof we rejoyce . III. Turn thou our Captivity , O Lord , as the Rivers in the South . They that sow in Tears shall ●eap in Joy. He that now goeth on his way weeping , and beareth ●orth good Seed , shall doubt●ess come again with Joy , and ●ring his Sheaves with him . The Prayer . GRacious God , who hast promised Life and Salvation to thy cho●en Servants , and hast wrought ●ighty things for them already , ●hereof they rejoyce . Deliver us we ●eseech thee , from the Slavery and ●etters of Sin and Misery ; dissipate ●nd scatter all our Enemies which ●ay close Siege to us , seeking to destroy us . II. Fill our Hearts with Con̄t●ition , ●or having trespassed against thee ; teach us that Divine Art of Self denial , to mo●tifie our Affection 〈◊〉 our Lust , and extinguish a●●●●shly Temptations ; that when th● great Harvest shall come , ●e may 〈◊〉 admitted as Fellow Labourers 〈◊〉 work in thy Spiritual Kingdom through Jesus Christ. Amen . Meditations for Tuesday Night . OUT of the Deep have called unto thee , O Lord Lord hear my Voice . Oh let thine Ears conside● well the Voice of my Complaint . II. If thou , Lord , wilt be extream to mark what is done a● miss , O Lord , who may a● bide it ? For there is Mercy with thee : therefore snalt thou b● feared . I look for the Lord , my Soul doth wait for him ; in his Word is my Trust. III. My Soul flieth unto the Lord before the Morning Watch : I say before the Morning Watch. O Israel trust in the Lord : for with the Lord there is Mercy , and with him is plenteous Redemption . And he shall redeem Israel from all his Sins . The Prayer . O Blessed Lord , who with thy most precious Blood , didst pay ●ur Ransom , to purchase for us Freedom , and Salvation . With thee , ●here is Mercy and plenteous Redemption ; O let the height of that Mercy ●ake us out of the bottomless Pit of ●in and Misery . II. Be not extream , O Lord , in marking out what we have done amiss in our Life time , but rather blot out th● Hand-writing which is against us ▪ And as thy boundless Mercy pardon● what is past , so let the sweetness of i● create thy Fear in our Hearts , that we may never more dare to offend s● gracious and merciful a Saviour a● thou art to us . Grant this , O Lord , I beseech thee , for thy alone sake . Amen . Meditations for Wednesday Morning . DEliver me , O Lord , from the Evil Man , and preserve me from the Wicked Man. Which imagine mischief i● their Hearts , and stir up stris● all the day long . They have sharpened their Tongues like a Serpent : Adders Poyson is under their Lips. II. Keep me , O Lord , from the Hands of the Ungodly , preserve me from the wicked Men , which are purposed to overthrow my going . The Proud have laid a s●are for me , and spread a Net abroad with Cords ; yea , and set Traps in my way . III. I said unto the Lord , thou art my God : hear the Voice of my Prayers , O Lord. O Lord God , thou strength of my Health , thou hast covered my Head in the day of Battle . IV. Let not the Ungodly have his desire , O Lord : let not his mischievous Imagination prosper , lest they be too Proud. Let the mischief of their own Lips fall upon the head of them that compass me about . A man full of Words shall not prosper upon the Earth : Evil shall hunt the wicked Person to overthrow him . The Prayer . O Lord God , the Strength of all those that depend upon thee ; deliver us from evil and wicked Men : that neither their Examples may corrupt us , nor their Counsels misguide us , or their Mischief disturb our Safety . II. But do thou , O Lord , cover our Heads in the day of Battle and Strife against all our Bodily and Ghostly Enemies ; that though they pursue us to overthrow us , yet we may be safe on Earth under thy Favour and Almighty Protection , and at the last being removed from all Fears and Dangers , we may appear in thy sight amongst the Righteous for evermore . Meditations for Wednesday Noon . HEar my Prayer , O Lord , and consider my Desire : Hearken unto me for thy Truth and Righteousness sake . And enter not into Judgment with thy Servant : for in thy sight shall no one living be justified . II. For the Enemy hath persecuted my Soul , he hath smitten my Life down to the ground , he hath laid me in the Darkness , as the men that have been long dead . Therefore is my Spirit vexed within me , and my Heart within me is desolate . III. Yet do I remember the time past , I muse upon all thy works : Yea , I exercise my self in the works of thy Hands . I stretch forth my Hands unto thee : my Soul gaspeth unto thee as a thirsty Land. The Prayer . MOst Righteous Judge and dear Redeemer , hear us for thy Truth and Mercies sake ; free us from the hainous Guilt of all our Sins , and renounce those Punishments due to us for the same . II. Enter not at any time into Judgment with us , for in thy sight no Flesh can be justified by its own worthiness . Fortifie our Souls with the Holiness of a lively Faith , which worketh by Charity , that at last we enter into thy Holy of Holies , even Life Everlasting . Amen . Meditations for Wednesday Night . HEar me , O Lord , and that soon , for my Spirit waxeth faint : Hide not thy Face from me , lest I be like unto them that go down into the Pit. O let me hear thy loving kindness betimes in the Morning , for in thee is my Trust : Shew thou me the way that I should walk in , for I lift up my Soul unto thee . II. Deliver me , O Lord , from mine Enemies : for I flie unto thee to hide me . Teach me to do the thing that pleaseth thee , for thou art my God : Let thy loving Spirit lead me forth into the Land of Righteousness . III. Quicken me , O Lord , for thy Names sake : and for thy Righteousness sake bring my Soul out of trouble . And of thy goodness slay mine Enemies , and destroy all them that vex my Soul ; for I am thy Servant . The Prayer . BOW down thine Ear , O Lord , and hear my Complaint , support my weak Spirit with thy Heavenly Grace , which is sufficient for me . Hide not the light of thy Countenance from me , but replenish me with the Beams of thy Mercy and Goodness . II. Direct me in the way that I should walk in ; instruct me to do whatsoever pleaseth thee , quicken my Soul in thy Paths which lead to Life Eternal ; and so continue the Conduct of thy Blessed Spirit to me , that it may never depart from me , till I am brought out of this temporal World , and am safely arrived at thy Spiritual Kingdom . Amen . Meditations for Thursday Morning . PRaise the Lord , O my Soul ; while I live will I praise the Lord ; yea , as long as I have any Being , will I sing praises unto my God. O put not your trust in Princes , nor in any Child of Man : ●or there is no help in them . For when the Breath of Man goeth out , he shall turn again to his Earth : and then all his Thoughts perish . II. Blessed is he that hath the God of Jacob for his help , and whose hope is in the Lord his God. Which made Heaven and Earth , the Sea and all that therein is ; which keepeth his promise for ever . Which helpeth them to right that suffer wrong ; which feedeth the Hungry . III. The Lord looseth Men out of Prison : the Lord giveth Sight to the Blind . The Lord helpeth them that are fallen : the Lord careth for the Righteous . The Lord careth for the Strangers ; he defendeth the Fatherless and Widow : as for the way of the Ungodly , he turneth it upside down . The Lord thy God , O Sion , shall be King for evermore , and throughout all generations . The Prayer . GReat God , who art King for everlasting , world without end , vouchsafe us thy Grace , and assist us with thy ready help , that we may fix all our hopes in thee ; for thou alone art able to grant Deliverance . II. Lord , feed our Souls , and satisfie us with thy Salvation , when we hunger and thirst after thee ; revenge our Cause , when we suffer wrong ; and heal our back-slidings . Enlighten our Darkness , that we walk not in the shadow of Death , and let thy hand of Providence take care of us in all our necessities , that when our life is expired , and we return to that Earth from whence we were taken , we may reign with thee for evermore . Meditations for Thursday Noon . I Cryed unto the Lord with my Voice , yea , even unto the Lord did I make my supplication . I poured out my Complaints before him , and shewed him of my trouble . When my Spirit was in heaviness , thou knewest my path : in the way wherein I walked have they privily laid a snare for me . II. I looked also upon my right hand , and saw there was no Man that would know me . I had no place to flie unto : and no man cared for my Soul. I cried unto thee , O Lord , and said , thou art my Hope , and my Portion in the Land of the Living . III. Consider my Complaint : for I am brought very low . O deliver me from my Persecutors , for they are too strong for me . Bring my Soul out of Prison , that I may give thanks unto thy Name ; which thing if thou wilt grant me , then shall the Righteous resort unto my Company . The Prayer . THou art our Place , O Lord to flee unto , and the only Sanctuary wherein is safety : O hide us under the Shadow of thy Wings , keep us from all those Dangers which increase upon us when our Spirits are in heaviness , and our Bodies bowed down with infirmities . II. Stand thou evermore at our right hand , and aid us so with the power of thy Grace , that our Temptations and Enemies may at no time molest and disturb us : Grant that our Souls in thy good time may depart out of the Prison of the Body with joy and not with grief , and enter into thine eternal Joy to reign with thee for evermore , Amen . Meditations for Thursday Night . O Lord , thou hast searched me out , and known me ; thou knowest my down-sitting and mine up-rising ; thou understandest my thoughts long before . Thou art about my Bed , and about my path , and spiest out all my ways . For lo , there is not a Word in my Tongue , but thou , O Lord , knowest it altogether . Thou hast fashioned me behind and before , and laid thine hand upon me . II. Such Knowledge is too wonderfull and excellent for me , I cannot attain unto it . Whither shall I go then from thy Spirit ? or whither shall I go then from thy presence ? If I climb up into Heaven , thou art there : If I go down to Hell , thou art there also . If I take the Wings of the Morning , and remain in the uttermost parts of the Sea. III. Even there also shall thy hand lead me , and thy right hand shall hold me . If I say , peradventure the Darkness shall cover me ; then shall my Night be turned into day . Yea , the darkness is no darkness with thee , but the night is as clear as the day ; the darkness and light to thee are both alike . For my Reins are thine ; thou hast covered me in my Mothers Womb. The Prayer . INfinite art thou , O Lord , in Wisedom , and omnipresent in all places ; thou fillest Heaven and Earth with Majesty , and the effects of thy Glory : Hell feels thy Mighty power , but thou communicatest to us thy poor Creatures thy boundless Mercy . II. And , O Lord , as thou art present with us , so we humbly beseech thee be President amongst us ; teach us thy Holy Laws , and so guide us by thy Golden Rule , and Divine Precepts , that we wander not in the darkness of our own Errors , but in thy Light whom no Clouds can overcast , nor Darkness eclipse : Preserve us , O Lord , from falling into utter darkness , where there is weeping , and wailing and gnashing of Teeth . Meditations for Friday Morning . I Will give thanks unto thee , O Lord , for I am fearfully and wonderfully made ; marvellous are thy Works , and that my Soul knoweth right well . My Bones are not hid from thee , though I am made secretly , and fashioned beneath in the Earth . Thine Eyes did see my substance , yet being unperfect , and in thy Book were all my Members written . Which day by day were fashioned , when as yet there was none of them . II. How dear are thy Counsels unto me , O God! O how great is the Summe of them ! If I tell them , they are more ●n number than the Sand : When I awake up , I am pre●ent with thee . Wilt thou not slay the Wick●d , O God ? Depart from me ●e bloud-thirsty Men. For they speak unrighte●usly against thee , and thine Enemies take thy Name in ●ain . III. Do not I hate them , O Lord that hate thee ? And am not grieved with those that ri●● up against thee ? Yea , I hate them right sor● even as though they we●● mine Enemies . Try me , O God , and se●● the ground of my heart Prove me , and examine m● thoughts . Look well if there be a● way of Wickedness in m● and lead me in the way ev●● lasting . The Prayer . O Lord , thy Works are marvell● for thou hast done great thi● for my Soul ; it is thou that hast 〈◊〉 med me in the Womb , and thy 〈◊〉 der care hath preserved me to 〈◊〉 moment : Teach me to hate and hor all iniquity , und to love Counsells as my dearest Treasure , we may be as fearfull of committing Sins in Secret , with that circumspection , as in the Eye of the World. II. Lead me in thy Truth , and guide me in the Paths of a Holy Life , that I may examine my self strictly of what Sins I stand guilty off , and earnestly repent of those offences : Make me to shun all wicked ways , and conduct me into the way everlasting , through Christ our Lord , Amen . Friday Noon's Meditations . O God , my heart is ready , my heart is ready , I will sing , and give praise with the best Member I have . Awake thou Lute and Harp , I my self will awake right early . I will give thanks unto thee , O Lord , among the People : I will sing praises unto thee among the Nations . II. For thy Mercy is greater than the Heavens , and thy truth reacheth unto the clouds . Set up thy self , O God , above the Heavens ; and thy glory above all the Earth . That thy beloved may be delivered , let thy right hand save them , and hear thou me . III. God hath spoken in his holiness , I will rejoyce therefore and divide Sic●em , and meet out the Valley of Succoth . Gilead is mine , and Mana●se● is mine ; Ephraim also is the strength of mine head . Juda is my Law-giver ; Moab is my Wash-pot ; over Edom will I ●ast out my Shoe ; upon the Philistines will I triumph . III. Who will lead me into the strong City ? and who will bring me into Edom ? Hast not thou forsaken us , O God ? and wilt not thou , O God , go forth with our Hosts ? O help us against the Enemy ; for vain is the help of Man. Through God we shall do great Acts ; and it is he that shall tread down our Enemies . The Prayer . EArly , O my God , to thee will I make my Prayer and Supplication ! for thy Mercy in extent is greater than the Heavens , and thy glory above all the Earth ; for ever be thou exalted in thine own strength , and magnifie thy power , and thy never-failing Mercy in defending us and all thy holy Church against all our Enemies temporal and spiritual . II. Leave us not , nor forsake us , O God , who art our strong Tower and Defence , for in vain is Man's help , unless thou strengthen us ; fortifie us , and go forth with our Hosts to Battel , that we being defended and armed by thee , may perform Acts great and good , fighting thy Battels , and place our Confidence in thy Righteousness only , and thy Salvation , Amen . Meditations for Friday Evening . IN Jury is God known ; his Name is great in Israel ; at Salem is his Tabernacle , and his Dwelling in Sion . There he brake the Arrows of the Bow , the Shield , the Sword , and the Battel . Thou art of more honour and might than the hills of the Robbers . II. The proud are robbed , they have slept their sleep ; and all the Men , whose hands were mighty , have found nothing . At thy rebuke , O God of Jacob , both the Chariot and Horse are fallen . Thou even thou , art to be ●cared , and who may stand ●n thy sight when thou art angry ? Thou didst cause thy Judgments to be heard from Heaven : the Earth trembled and was still . III. When God arose to Judgment , and to help all the meek upon Earth . The fierceness of Man shall turn to thy praise , and the fierceness of them shalt thou refrain . Promise unto the Lord your God , and keep it , all ye that be round about him : bring Presents unto him that ought to be feared . He shall refrain the spirit of Princes ; and is wonderful among the Kings of the Earth . The Prayer . GReat is thy Name , O Lord , and thy dwelling in the highest Heavens ; give a deep impression of a dread and reverence of thee and thy power in our Hearts : Let thy threatnings and judgments which descend from Heaven , and are executed upon stubborn and disobedient People ; make us loath Sin , or the thoughts of it , and shun all the occasions and alluring baits of it . II. O let thy continued mercies , and loving kindnesses be ever in our remembrance ; and make our Hearts still , full of smoothness and tranquillity , that we may not fear the rigour of man , or the cruel wrath of those whose spirits thou canst refrain , lest we be hindred in our duty towards thee ; but let us so fear to offend thee , that we may press forwards from fear to love , from apprehensions of thy wrath , to the sense and comfort of thy mercies . Meditations for Saturday Morning . UNto thee , O God , do we give thanks ; yea , unto thee do we give thanks . Thy Name also is so nigh ; and that do thy wondrous works declare . When I receive the Congregation , I shall judge according unto right . The Earth is weak , and all the Inhabitants thereof : I bear up the Pillars of it . II. I said unto the Fools , Deal not so madly : and to the Ungodly , set not up your Horn. Set not up your Horn on high , and speak not with a stiff Neck . For promotion cometh neither from the East , nor from the West , nor yet from the South . And why ? God is the Judge : he putteth down one , and setteth up another . III. For in the hand of the Lord there is a Cup , and the Wine is red : it is full mixt , and he poureth out of the same . As for the dregs thereof , all the ungodly of the Earth shall drink them , and suck them out . But I will talk of the God of Jacob , and praise him for ever . All the Horns of the ungodly also will I break : and the Horns of the Righteous shall be exalted . The Prayer . GReat Judge of the whole Universe , from whom proceeds all promotion and punishment , extend thy Mercy now upon us , at the hour of Death , and in the day of Judgment , when thou shalt judge all the Society of Men and Angels according to Right . II. O Give us thy powerful Grace , that we may expect thy coming in Humility and perfect Charity , and not be puft up and exalted in our Fancies and Imaginations , but may submit to thy Will with Meekness and Holy Obedience ; that when thou shalt pour forth thy Wrath upon the Ungodly , we may not be numbered amongst them , but partake of those Mercies thou hast provided for those that love and fear thee . Amen . Meditations for Saturday Noon . HAst thee , O God , to deliver me : make hast to help me , O Lord. Let them be ashamed and confounded that seek after my Soul : Let them be turned back-ward , and put to confusion that wish me Evil. Let them , for their reward , be soon brought to shame that cry over me , There , There . II. But let all those that seek thee , be joyful and glad in thee : and let all such as delight in thy Salvation , say always , The Lord be praised . As for me , I am poor and in misery : Hast thee unto me , O God. Thou art my Helper and my Redeemer : O Lord , make no long tarrying . The Prayer . THou , O God , art our Deliverer , Helper , and Redeemer , have mercy upon us , and all those which serve thee , in Sincerity and Truth ; help us , O God , against those that seek to destroy our Souls : Let our delight be , to wait for thy Salvation , and to trust in thy never-failing Mercies , that our Feet being guided by thy direction , we may remain safe under thy Providence . II. Suffer us not , O thou , who art a God of Power and great Glory , to be a Prey to our Enemies ; but dissipate and scatter them , as offensive Clouds to the light of thy Gospel . Strengthen our Weakness by thy Power , pardon our Sins by thy Mercies , and justifie our Souls by thy free Grace , that we may now , and evermore with the humble Addresses of Devotion , give thee Praise , not only with our Lips , but in our Lives , through Jesus Christ our Lord. Amen . Meditations for Saturday Night . GOD be merciful unto us , and bless us , and shew us the light of his Countenance , and be merciful unto us . That thy way may be known upon Earth , thy saving Health among all Nations . Let the People praise thee , O God ; yea , let all the people praise thee . II. O let the Nations rejoyce and be glad ; for thou shalt judge the Folk righteously , and govern the Nations upon Earth . Let the People praise thee , O God ; let all the people praise thee . Then shall the Earth bring forth her Encrease , and God , even our own God , shall give us his Blessing . God shall bless us , and all the ends of the World shall fear him . The Prayer . O God , thou great Governour of all Mankind , and judge of the whole Earth , have mercy upon us , and bless us . Thou makest the resplendent Beams of thy unwearied Sun to shine , and cast his Lustre upon all corners of the habitable World , bestowing his Light both on the Good and Bad. II. Let the blessed Light of thy bright Countenance , spread it self to all Nations , and to all People : Lighten all our Darknesses with the radiant Beams of thy Divine Favour , teach thy ways to all People , and give thy saving Health to all Nations ; that all may joyn with one consent to fear thee , and praise thy Name for evermore . Amen . EJACULATIONS UPON Several Occasions Out of the Holy Scriptures ▪ In the Morning MY Voice shalt thou hear betimes , O Lord : Early in the Morning will I direct my Prayer unto thee , and will look up , Psal. 5. 3. My days are like the days of an Hireling . Untill the day break , and the shadows flie away , Job 7. 1. Cant. 4. 6. At going forth . The Lord preserve my going out , and my coming in : from this time forth , and for evermore , Psal. 121. 8. O hold thou up my goings in thy Paths ; that my Footsteps slip not , Psal. 17. 5. Beginning a good Work. In the volume of the Book it is written of me : I delight to do thy Will , O my God ; yea , thy Law is within my Heart , Psal. 40. 7 , 8. In good Inspirations . The Lord God hath opened my Ear , and I was not rebellious against him , Isa. 50. 5. At Church . O how amiable are thy Tabernacles , O Lord of Hosts , Psal. 84. 1. Before Reading . Speak , Lord , for thy Servant heareth , 1 Sam. 3. 9. Speaking . My Heart is inditing a good Matter ; I speak of the things which I have made touching the King , Psalm . 45. 1. When you go about worldly Affairs . O let not my heart be inclined to any evil thing : Let me not be occupied in ungodly Works , with the Men that work wickedness , lest I eat of such things as please them . Psalm 141. 4. Deliver me , O Lord , from every evil Work : and establish me in every good word and work . 2. Tim. 4. 18. God shall bring every Work into Judgment , with every secret thing ; whether it be good , or whether it be evil . Before Eating . Thou openest thine hand , and satisfiest the desire of every living thing . Psalm . 145. ●6 . After Eating . The Lord is to be praised , who satisfieth thy Mouth with good things ; making thee young and lusty as an Eagle ▪ Psal. 103. 4. In prosperity . If I do not remember thee let my Tongue cleave to the Roof of my Mouth , if I prefer not thee above my chie● Joy. Psal. 137. 6. Adversity . The Lord killeth and maketh alive , 1. Sam. 2. 6. Shall we receive good at the hand of God ? and shall we no● receive evil ? Job 2. 10. Ought not Christ to have suffered these things , and to enter into his Glory ? Luk● 24. 26. Troubles . Surely Man walketh in ● vain Shew ; surely they are disquieted in vain . Psalm . 39. 6. Calumnies . If I pleased men , I should not be the Servant of Christ , Gal. 1. 10. Praises . Not unto us , O Lord , not unto us , but unto thy Name give Glory , Psal. 115. 1. Against vain Hope . As a Dream when one awaketh ; so , O Lord , when thou awakest , thou shalt de●pise their Image , Psal. 73. ●0 . Pride . Whosoever exalteth himself , shall be abased , Luke 14. 11. Covetousness . It is more blessed to give than to receive , Acts 20. 35. Luxury . Know ye not that your Bodies are the Members of Christ , 1 Cor. 6. 15. Envy . He that loveth not his Brother , abideth in Sin , 1 John ● 14. Gluttony . The Kingdom of God is n● Meat and Drink , Rom. 14. 1● Anger . Learn of me , for I am me● and lowly in Heart , Mat. 1● 29. Sloth . Cursed be he that doth t● work of the Lord negligentl● Jer. 48. 10. Rules of Faith. Remove not the anci● Bounds which thy Fath● have set , Prov. 22. 28. Acts of Faith. Lord , I believe , help th● my Unbelief , Mark 9. 24. I know that my Redeem● liveth , &c. Job 19. 25. Hope . Though I walk through t● valley of the shadow of Death I will fear no Evil ; for thou art with me , Psal. 24. 4. I will be with him in trouble ; I will deliver him , and honour him , Psal. 90. 15. Charity . Whom have I in Heaven but thee ? and there is none upon Earth that I desire in comparison of thee . My Flesh and my Heart faileth ; but God is the Strength of my Heart , and my Portion for ever , Psal. 73. 25 , 26. Against Worshipping of Idols . To whom will you liken God ? or what likeness will ye compare unto him ? Isa. 40. 18. Woe unto him that saith to the Wood , Awake ; to the dumb Stone , Arise , it shall teach ; behold it is laid over with Gold and Silver , and there is no breath at all in the midst of it , Hab. 2. 19. If ye do return unto the Lord with all your Hearts ; then put away the strange Gods , and Ashtaroth from among you , and prepare your Hearts unto the Lord , and serve him only . Then the Children of Israel did put away Baalim and Ashtaroth , and served the Lord only ▪ 1 Sam. 7. 3 , 4. Against Popish Tradition . For as much as this people draw near me with their Mouth , and with their Lip● do honour me , but have removed their Heart far from me , Isa. 29. 13. In vain they do worship me teaching for Doctrines th● Commandments of Men , Ma● ▪ 7. 7. Take heed and beware o● the Leaven of the Pharisees an● of the Sadduces . Against Praying to Saints . Whosoever shall call upon the Name of the Lord , shall be saved . Rom. 10. 13. When you pray , say , Our Father which art in Heaven , &c. Luke 11. 2. Against Antichrist . Little Children , it is the last time , and as you have heard that Antichrist shall come ; even now are there many Antichrists , whereby we know it is the last time , I John 2. 18. Let no Man deceive you by any means ; for that day shall not come , except there come ● falling away first , and that Man of Sin be revealed , the Son of Perdition : Who opposeth and exal●eth himself above all that is called God , or that is worshipped ; so that he , as God , ●itteth in the Temple of God , ●he wing himself that he is God. And for this cause God shall send them strong delusions that they should believe a Lie , that they all might be damned who believed not the Truth , but had pleasure in unrighteousness . 2. Thes. 2 , 3 , 4 , 11 , 12. Divine Breathings of the Soul , towards the Evening . AS the Hart panteth after the VVater-brooks , so longeth my Soul after thee , O God. My Soul is athirst for God , even for the living God ▪ when shall I ▪ come to appear before the presence of God ▪ ●salm . 42. 1. 2. Thy loving kindness is better than life it self ; therefore my Lips shall praise thee . Psal 63. 4. A Prayer for a Family , that may serve for Morning or Evening . O Eternal , Lord God , we thy poor and unworthy Servants , prostrate our selves before thee , in all Humility ; to ask pardon for all our Sins and Offences : Thou art a God of purer Eyes , than to behold Iniquity , yet so infinitely Gracious , that none ever trusted in thee , and was confounded : Thou hadst an Eye upon us , in the Womb , and notwithstanding our unworthiness , thou still relievest us , giving us our daily Food , and hourly Breath . II. What can we render unto thee , O Lord , for all thy Mercies which thou continually bestowest upon us : O let the Ocean of this thy Mercy be a partition betwixt us and our Sins , and betwixt thee and thy Judgments ; Remove from us whatsoever displeaseth thee ; and we beseech thee be not extream in marking our Imperfections ; thou hast gone along with us , and hast kept us and preserved us this Night past , from Fire , Water , Robbery , sudden Death , and Desolation : Day past from wilful Snining , Frights , and Fears , Maiming , Drowning , and Fire , from bad Company , and false Witnesses , which might lay to our Charge , things that we know not , and from all other sad Accidents which might have be●aln us . III. Bless our gracious Deliverers , and Sovereign Lord and Lady , K William and Q. Mary , defend their Persons , uphold their Crown , and maintain their State , give them continual Peace , length of Days , and much happiness : Bless Catherine the Queen Dowager , Her Royal Highness , the Princess Anne of Denmark , and the rest of the Royal Family : Let thy Blessing be upon this Family , guide us in our ways , and lead us in thy Truth : Bless all our Relations and Friends , guide and govern us by thy good Spirit of Grace ; and whatsoever thou knowest to be needful and convenient for us , we beseech thee grant it . IV. Lastly , We come unto thee for a blessing , for all that are distressed either in Body , Mind , or Estate , especially those who suffer Persecution , for enjoying the Light of thy Gospel , and fly into this Land for Succour : Hear us , O Lord , for them , and thy whole Church , and hear Christ for us all , in whose Name , and Word , we further call upon thee , saying , Our Father , &c. A Prayer before the Communion . O Merciful Jesu , who diedst an ignominious Death upon the Cross for my Sins , and didst bequeath in thy last Will and Testament , this holy Sacrament for my Souls Nourishment : My Sins , O Lord , are great , but I lament my Uncleanness , and renounce my Unworthiness . II. I come not to thy Holy Table , because Worthy , but Necessitous ; I come to be made clean and purged from my Dross and Filthiness ; thy Body and Bloud can make me Clean , thy Merits can make me a worthy Receiver ; and here is a Conveyance of thy blessed Body and Bloud in this Holy Sacrament : Give my Sins thy Pardon , my Soul thy Heavenly Grace , and what thou dost convey , seal unto me , for thy alone sake , my only Saviour and Redeemer . Amen . At receiving the Bread. Blessed Jesu , as thou hast given thy Flesh to be the Bread of Life and Salvation ; so vouchsafe to work in me by a lively Faith , that I receiving the same , may evermore continue in thee , and thou in me , Amen . At receiving the Cup. Lord , grant , that as thy Bloud was shed to wash me a poor Sinner ; so grant , that it may through a lively Faith take effect in me , that I may become a fit Member of thee , and live , and die in thee for ever . A Prayer after the Communion . GLory , Honour , and Praise be given unto thee , O Lord , most Holy , for all thy Mercies bestowed upon me : I have now been partaker of Bread and Wine : Lord make me partaker of thy Body and Bloud : The one turns to the Nourishment of my Body ; but the other , with thy Grace , is the Nourishment of my Soul. II. O let not thy precious Bloud be shed in vain for my Sins , but let my hearty Repentance , with thy Grace , fully purge me from all Uncleanness : I have this day been put in mind of the benefit by Christ's Death ; let me every day learn to die unto Sin , and live the Life of the Righteous ; that at last I may become a new Creature : Unto thee , O Father , my Creator and Preserver ; unto thee , O Christ , my Redeemer and Justifier ; unto thee , O Holy Ghost , my Sanctifier and Instructer , be ascribed , all Honour , Power , and Glory , now and for evermore . Amen . For the Church . WE beseech thee , O Lord , graciously to accept the Prayers of thy Church ; that she being delivered from all Adversity and Errour , may serve thee in safety and freedom , through Jesus Christ our Lord. Amen . For the King and Queen . O Lord , we beseech thee ▪ Bless our Sovereign Lord and Lady , King William ▪ and Queen Mary , by thy Gracious Appointment our supream Governours ; enrich them with all increase of Vertues , whereby they may be able to eschew Evil , and to follow thee , the Way , the Truth , and the Life , through Jesus Christ our Lord. Amen . For the Royal Family . We beseech thee , O Lord , to Bless Catherine the Queen Dowager , Her Royal Highness the Princess Anne of Denmark , and the rest of the Royal Family : Grant that they may walk in the ways of thy Holy Commandments , all the days of their Lives , through Christ our Lord. Amen . For the High Court of Parliament . O Lord , Bless the great Council of the Nation , direct The joyfull Coronation of King William and Queen Mary at Westminster Abby , April the 11th 1689. April ●he 11th . 1689. Their Majesties went from 〈…〉 c-hall to Westminster , 〈…〉 Heralds being ready , 〈…〉 Peers in the Lords House , and the P●eresses in the Painted Chamber , so that 〈…〉 even in the Morning The● Majesties , and the wh●… Proceeding were conducted to Westminster-hall , where a Throne being erected , 〈…〉 Majesties took Their Sea● and after the Ceremon● was ended , the Proceeding began from Westminster-Hall to the Abby , where bein●…d in Order , the Lord ●ishop of London began ●…th the Recognition , which ended with an universal Acclam●tion of Joy ; then the 〈…〉 of St. Asaph and Ban●r sung the L●●t●ny ▪ 〈…〉 ended , the Communion Service began , the Epistle taken out of the 1. Pet. 2. 〈…〉 . 17. read by the Bishop o● Carlisle ; the Gospel , 〈…〉 . 22. 16. 22. read by the Bishop of St. Asaph ; then followed the Sermon by the 〈…〉 of Salisbury , whose Tex● was 2. Sam. 23. 3. 4. 〈…〉 God of Israel said , the Roc● of Israel spake , &c. S●●mon being ended , T●… Majesties took the Oath , a●d were solnmnly anoi●…nd 〈…〉 Crowns placed on their Heads by the Lord Bishop of London , assisted by 〈…〉 Lord Bishop of Rochest● upon which the Dr●…t , the Trumpets sounded , the great Guns were fired , yet were drowned , in a man●…y the loud Shouts and ●…lamations of the Peopl●… Many other Royal Ceremonies ●as used , too tedious to insert in this narrow 〈…〉 About Eight in the Eve●ing Their Majesties r●…d to White-hall . and prosper all their Consultations , grant that what they do , may be to the advancement of thy Glory , the good of thy Church , the safety , honour , and welfare of our Sovereign Lord and Lady , and their Kingdoms ; that all things may be so well ordered , and firmly settled by their good endeavours upon the best and surest Foundations , that Peace and Happiness , Truth and Justice , Religion and Piety may be established among us , for all Generations . These and all other Necessaries for them , for us , and thy whole Church , we humbly beg for thy Son's sake , our Saviour . Amen . For the Clergy . Almighty and everlasting God , who by thy Spirit dost sanctifie and govern the whole Body of thy Church , Graciously hear our Prayers , for all those whom thou hast Ordained , and called to the publick Service of thy Sanctuary ; that by the help of thy Grace , they may faithfully serve thee in their several degrees , through Jesus Christ our Lord. For Friends . I beseech thee , O Lord , for all those to whom I am indebted , for my Birth , Education , Instruction , Promotion ; their Necessities are known unto thee ; thou art rich in all things ; reward them for these Benefits , with Blessings both Temporal and Eternal . For a Family . Almighty and Everlasting God , send down thy Holy Angel from Heaven , to visit , protect , and defend all that dwell in this House , through Christ our Lord. For a Friend . Almighty and Everlasting Lord God , have Mercy upon thy . Servant N. and direct him by thy Goodness into the way of Eternal Salvation ; that through thy Grace , he may desire those things which please thee , and with his whole Endeavour perform the same , through Jesus Christ our Lord. For Peace . O God , from whom all Holy Desires , all good Counsels , and all just works do proceed , give unto us thy Servants that Peace which the World cannot give , that both our Hearts may be set to obey thy Commandments , and also that by thee we being defended from the Fear of our Enemies , may pass our time , in rest and quietness , through the Merits of Jesus Christ our Saviour . In the time of Plague . Let thy Anger cease , O Lord , and be appeased for the inquity of thy People , as thou hast sworn by thy self . O Holy God , Holy and Strong , Holy and Immortal , have Mercy upon us . For a City . Compass this City , O Lord , with thy Protection , and let thy Holy Angels guard the Walls thereof : O Lord , mercifully hear thy People . For Grace . Lord from whom all good things do come , grant unto us thy humble Servants , that by thy Holy Inspiration we may think those things that be good , and by thy merciful guiding may perform the same , through our Lord Jesus Christ. For Enemies . O God the lover and preserver of Peace and Charity , give unto all our Enemies thy true Peace and Love , and Remission of Sins ; and mightily deliver us from their Snares , through Jesus Christ our Lord. For the Afflicted . O Almighty God , the Afflicted Soul , the troubled Spirit crieth unto thee : Hear , O Lord , and have Mercy , for thou art a merciful God. For Travellers . Assist us mercifully , O Lord , in our Supplications and Prayers ; and dispose the way of thy Servants towards the Attainment of Everlasting Salvation , that among all the Changes and Chances of this mortal Life , they may ever be defended by thy most Gracious and ready Help , through Christ our Lord. For the Fruits of the Earth . O God , in whom we live , move , and have our Being , open thy Treasure , in the due Season , and give a Blessing to the works of thy Hands , through Jesus Christ our Lord. Against Temptation . Almighty God , which doth see that we have no Power of our selves , to help our selves , keep us both outwardly in our Bodies , and inwardly in our Souls , that we may be defended from all Adversities , which may happen to the Body , and from all Evil thoughts which may assault and hurt the Soul , through Jesus Christ. For Misbelievers and Sinners . Almighty and Everlasting God who desirest not the Death of a Sinner , mercifully look upon all that are deceived by the subtilty of Satan , that all evil Prejudice laid aside , they may return to the Unity of thy Truth and Love. For Temporal Necessities . Replenish those , O Lord , we beseech thee with Temporal Nourishment , whom thou hast refreshed with thy Blessed ▪ Sacraments . Against Tempests . Drive spiritual Wickedness from thy House , O Lord , and preserve it from the malignity of tempestuous Weather . For Women in Travel . O Lord , of thy abundant Goodness , and Mercy , help thy Servants who are in great pains and perils of Child-birth ; that being delivered out of their present Danger , they may glorifie thy holy Name , who art blessed for evermore . For the Sick. O God , the only refuge of our infirmities , by thy mighty power relieve thy sick Servants , that they , with thy gracious Assistance , may be able to give Thanks unto thee , in thy Holy Church , through Jesus Christ. For Prisoners . O God , who deliveredst thy Apostle Peter from his Chains , and restoredst him to Liberty , have pity upon thy Servants in Captivity , release their Bonds , and grant them Freedom and Safety : Accept of the hearty Repentance of those that are appointed to dye , and save their Souls for his Merits who liveth and reigneth with thee , and the Holy Ghost , ever one God , VVorld without end . For the Dying . Father of all Flesh , and God of all Spirits , receive the Souls which thou hast redeemed with thy bloud , returning to thee . A Prayer before Study . O unspeakable Creatour , who , out of the Treasure of thy VVisdom , hast ordained Hierarchies of Angels , and hast placed them above the highest Heaven in a wonderfull order , and disposed them sweetly for all parts of the VVorld ; thou , the true Fountain and incomprehensible Principle of Light and VVisdom , vouchsafe to illuminate the Darkness of my Understanding with a Beam of thy Light ; remove the Darkness wherein I was born ▪ , Sin and Ignorance ; thou , who makest the Tongues of Infants Eloquent , loosen my Tongue , and pour forth the Grace of thy Spirit upon my Lips , give me acuteness to apprehend , capacity to retain , subtilty to interpret , aptness to learn , readiness to speak ; direct my beginning , farther my progression , and perfect my conclusion . When the Bell tolls for a Dying Person . O gracious God , be with this Person in the holy operations of thy Grace , and in the yearnings of thy tenderest Mercies ; in the dreadfull Moment when the Soul shall depart from the Body , and conduct this thy dying Creature through the Valley of the Shadow of Death unto the Land of everlasting Life , through Jesus Christ our Lord , Amen . A concluding Prayer . Almighty God , who hast promised to hear the Petitions of them that ask in thy Son's Name ; we beseech thee mercifully to incline thine Ears to us , who have now made our Supplications and Prayers unto thee ; and grant that those things which we have faithfully asked according to thy VVill , may be effectually obtained to the relief of our Necessities , and to the setting forth of thy glory , through Jesus Christ our Lord. The Peace of God which passeth all understanding , keep our hearts and minds in the knowledge and love of God , and of his Son Jesus Christ , our Lord ; and the Blessing of God Almighty , the Father , Son , and Holy Ghost , be with us now , at the hour of Death , and at the Day of Judgment . King Edward the Sixth's Prayer against Popery . LOrd God , deliver me out of this miserable and wretched Life , and take me among thy chosen : Howbeit not my Will , but thy Will be done : Lord I commit my Spirit to thee : O Lord , thou knowest how happy it were for me to be with thee ; yet for thy chosen's sake ; send me Life and Health , that I may truly serve thee . II. O my Lord God , Bless thy People , and save thine inheritance : O Lord God , Save thy chosen People of England : O my Lord God defend this Realm from Papistry ; and maintain thy True Religion , that I and my People may praise thy Holy Name , Amen . For God's Mercies upon Their Majesties Forces , under the Command and Conduct of his Grace the Duke of Schomberg . O Most powerfull and great God , mighty in Battel , fearfull in praises , doing wonders ; thou hast done mighty things already for us , whereof we rejoice : O be pleased still to continue thy undeserved Mercies towards us , and accomplish what thou hast already begun for us : Go forth we humbly beseech thee , with our Armies against those who would make a Prey of thy People . II. Protect and guide our great Governour and Commander , whose Commission is to fight thy Battel ; Guide him , and Counsel him in all his Undertakings , and cover his head in the day of Battel ; cause those that hate thy Name and People , to flee before him , and scatter them as the dust before the Wind ; Crown him with Victory and great Success , that at the last he may return home in Peace and Safety , to thy Glory , their Majesties Comfort , his own Satisfaction , and all the Nation 's happiness ; this we beg for the Merits of Jesus Christ , Amen . For Mercy to the whole Nation . O Lord God , who art full of Mercy and Compassion to all thy people , bless us , we beseech thee , from all domestick and foreign Enemies , that would endeavour to ruine our Souls , and betray our Lives : Let thy goodness and loving kindness evermore watch over us to defend , protect , and keep us from all assaults and temptations of the Enemy , and grant that we may live sober , godly , quiet Lives , to the glory of thy Holy Name , Amen . A Short Account OF THE MASSACRE IN Ireland & Paris . THE Popish Party in Ireland pretending the English unjustly detained their Lands from 'em , which were justly forfeited to the Laws , by their continual Rebellions and Treasons ; they did at last resolve to stir up all the cursed Romish Faction , to shew their utmost Zeal , for the Protestant's Destruction . When their business was well laid , in their publick Prayers , they recommended the good Success of a great Design , to advance their Catholick Cause ; and to stir up the People to act this Villany , with the greater Cruelty , they publickly discoursed , that the English Protestants were Hereticks , and not to be suffered to live any longer amongst them ; that it was no more Sin to kill one of them , than to kill a Dog : and a mortal Sin to protect , or relieve any one of them . When their Plot was ripe for Execution , they proceeded against the English in divers methods ; some of the Papists only stripping the Protestants , and turn'd them out of doors naked ; others murdering Men , Women , and Children , without Mercy ; they all agreed ●o root out all the Protestants The most Reverend Bishop Usher . The Irish Rebellion , and French Massacre . The Downfall of Rome . The Massacre in Ireland happened in the year 1641 , which by the learned Bishop Usher was predicted in 1601. at which time the Irish and English Papists , by all manner of cursed Cruelties , murdered near Three hundred thousand innocent English Protestants , without the least cause or provocation given them ▪ whose bloud yet cries for Vengeance from Heaven against them , and which we doubt not but the God of Vengeance will judge in his due time . The Massacre of Paris was in the time of bloudy King Charles the Ninth , the Papists used divers means to draw the Chief of the Protestants to Paris , under pretence of a Marriage between the king of Navarre , a Protestant , and the Lady Margaret , Sister to the French King. Admral Coligni , a Protestant Gentleman , 〈◊〉 invited to the Wedding , and in the Evening the Duke of Guise sent for the Captain of the Switzers , and shewed him the King's Commission , for murdering the Admiral , and at midnight the Provosts , Sheriffs , and Captains of every Ward had the same Commission shewed them ; the Watch-word for the general Massacre was , The tolling of the Bel in the King's Pallace a break of day , and that the Executioners should be known by white Handkerchiefs tied on their Arms , and a white Cross in their Hats ; no s●oner was the Watch Wo●●● given , but they felt to their Barbarity , and murdered the Admiral , and in two days there was slain in Paris above Ten thousand men , women , and children . Popery , Slavery , and Arbitrary Power being vanquished , Rome's Idolatry must expect its downfall ; the Multitude being got together begun to root out their damnable Religion here in England , by falling down , burning , and demolishing most of Their Chappels and Houses ; but the utter ruine of Rome will be when she thinks her self most secure , as the learned Bishop Usher mentions in his Prophesie . in that Kingdom ; and so great was their violence , that they would not permit the English Language to be spoke , but punished all that used it ; they likewise changed the Names of all English Places , killing , or maiming all sorts of Cattle , which belonged to the English Protestants . The Popish Priests gave their Sacrament to several Irish , on condition they should spare none of the Protestants , but wash their hands in their bloud . They also Excommunicated those that afforded any Relief , so that many were ●●●●ved and perished ; their Friars and Monks exhorted them with Tears not to spare any of the English , and boasted when they had destroyed them 〈◊〉 Ireland , they would go into England , & do the like ; for they ●●ld it as lawsull to kill an English Man , as to kill a Sheep or a Dog ; and that it was no more Conscience to deprive them of their Lives and ●s●ates , than to take a bone from ● Dog 's Mouth . The day before this bloudy Massacre ; the Priests gave them admission after Mass , telling them , they had now fre● Liberty to go and take possession of their Lands , and 〈◊〉 strip , rob , and despoil all the English , of whatever they had that killing them was a mentorious Act , and would preserve them from the pains 〈…〉 Purgatory ; which cause some of these murtherous V●…lains , after they had ●lain multitude of the English , pu●… lickly to boast , That if the should die immediately , th●● were sure of Heaven , and escape Purgatory . They then proceeded commit all manner of Cru●…ties and Villanies imaginabl● stripping naked Man , Woman , and Child , driving Eight hundred and odd into a River , where they were drowned , and put one Hundred and Fifty into a Castle , and burned them altogether . An Abstract of their Popish Tortures , and Cruelties against the Protestants in Ireland and Paris . A Protestant Woman being delivered in the Fields , they gave the new born Infant to the Dogs to be devoured . The Irish Women followed the Camp , and stirred up the Men to Cruelty , crying , Kill them all ; spare neither Man , Woman , or Child ; yea , such was their detestable Malice , that they taught their Children to kill English Children . An Irish Woman was very angry with a Soldier , that he did not bring the Grease of a ●at English Gentlewoman , who was murdered , to make Candles with ; which they barbarously did in many places . By all manner of cursed Cruelties , the Irish and English Papists , in a short time , murdered near three hundred thousand Protestants , without the least cause or provocation , whose bloud yet crys loud for Vengeance from Heaven against them , and doubt not but God will avenge it in his due time . Children have been cast to Dogs and Swine to be devoured by them . Women great with Child have been hanged up , and their Bellies ripped open , that the Infant has dropped out , and been thrown into a Ditch . Youths have had their brains dashedout against Trees , and some have been trampled to death . Some Infants have been found sucking the Breasts of their dead Mother . A great Commander took delight to ●lea off the skins of Men , and to Head his Drums with them . Some have been driven to a River where the Bridge has been broken down , and there drowned ; if any of them could swim , they either shot at them with Musquets , or knocked them on the head , as they came near the Land. Some were put into Dungeons full of mire and dirt , and having Bolts put on their Legs there perish'd with hunger . Some had their eyes plucked out , and their hands cut off , and so let go , to pine away in Misery . Many have been stoned to death , and some have been stripped stark naked , and driven into the Woods and Mountains in the extremity of Frost and Snow , and there starved . Some have been compelled to carry their own Parents to Execution , others to give fire to the Wood that burnt them . Mothers have been forced to throw their own Children into the Water ; Wives to hang their own Husbands ; Children to hang up their own Parents ; and when they have done all this , in hope , and upon promise of Life , they themselves were barbarously Murthered . Some have been boiled alive in Cauldrons ; some have been put into a hole in the ground , all but the head , and there forc'd to continue till they died . Some have been driven through the streets naked ; and if , through weakness , they kept not their pace , they were pricked forward with Spears and Swords . Some have been so rack'd and tormented , that Worms have bred in their putrified Sores ; Infants have been closed again in their Mothers Bellies , which the Villains had ript up , and there strangled , some have been wounded deadly , and then hung upon Tenter-hooks , and others have been hung by the Arms , that the Souldiers might try their valour , and the strength of their Swords upon them . Some have been ript up , and their Guts let out to trail about their heels , others have been dragged with Wythes and Ropes about their Necks , through the VVaters , Bogs , Woods , and Streets , to force them to confess their Treasure , which when they had gotten , they were basely murdered . One hundred and four sheltred themselves in Caves , and by smoak , made with wet straw , at the mouth thereof , have been smothered . The same Cruelties we must have expected again to have ●aln upon all Protestants , if God in his great Mercy had not prevented them . Strange and remarkable PREDICTIONS OF THAT Holy , Learned , and excellent Bishop , James Usher , LATE Lord Primate of Ireland . THE Author of the Life of this worthy Archbishop relates , That amongst other extraordinary Gifts and Graces , the Almighty had bestowed upon him , he was wonderfully endued with a Prophetick Spirit , whereby he predicted several things sometime long before they came to pass , whereof some we have seen fulfilled , and others remain yet to be accomplished : and though he was one that abhorr'd Enthusiastick Noti●●s , being too Learned , Rational , and Knowing , to admit such idle Freaks and Whimsies : Yet he profest , That several times in his Life he had many things imprest upon his Mind , concerning future Events , with so much warmness and importunity , that he was not able to keep them secret , but lay under an un●voidable necessity to make them known . From which Spirit he foretold the Irish Rebellion Forty years before it came , with the time when it should break forth , in a Sermon at Dublin , in 1601 ; where from Ezek. 4. 6. discoursing concerning the Prophets bearing the iniquity of Judah forty days , the Lord therein appointed a day for a year : He made this direct Application in relation to the connivance of Popery at that time . From this year , says he , will I ●eckon the Sin of Ireland , that those whom you now embrace , shall be your ruine , and you shall bear this Iniquity . Which Prediction proved exactly true ; for from that time 1601 , to the year 1641 , was Forty years , in which it is notoriously known , that the Rebellion and Destruction of Ireland happened , which was acted by those Popish Emissaries , which were then connived at . And of this Sermon the Bishop reserved the Notes , and made a Remark of it in the Margent of his Bible ; and for 20 years before , he lived in the expectation of the fulfilling of it , and the nearer the time was , the more he was confident it was near accomplishment ; though as yet , there was no visible appearance . The year before the Rebellion brokeforth , ( says Dr. Bernard ) The Bishop taking his leave of me , being going from Ireland to England , he advised me to a serious Preparation ; for I should see heavy Sorrows and Miseries before I saw him again ; which he delivered with as great Confidence , as if he had seen it ▪ which seems to verifie that of the Prophet , Amos 3. 7. Surely the Lord will do nothing , but he will reveal it to his Servants , the Prophets . From this prophetick Spirit he foresaw the Changes and Miseries of England in Church and State ; for having in one of his Books , ( De Prim. Eccl. Brit. ) given a large Account of the Destruction of the Britains , by the Saxons , about 550 years after Christ , he gives this among other Reasons , why he insisted so largely upon it ; That he foresaw that a like Judgment was yet behind , if timely Repentance and Reformation did not prevent it ; and he would often mourn upon the foresight of this , long before it came . From this Spirit he gave mournfull intimations of the Death of King Charles the I ▪ of whom he would be often speaking with fear and trembling , even when the King had the greatest Success ; and would therefore constantly pray , and gave all Advice possible , to prevent any such thing . From this Spirit he foresaw his own Poverty in Worldly things ; and this he would often speak of , with admiration to the Hearers , when he was in his greatest Prosperity , which the event did most certainly verifie . From this Spirit he predicted the Divisions and Confusions in England , about Religion , and the sad Consequences of it ; some of which we have seen fulfilled , and I pray God the rest , which he feared , may not also be accomplished . Lastly , from this Spirit he foretold , That the greatest stroke upon the Reformed Churches was yet to come ; and the time of the utter ruine of Rome should be when she thought her self most secure ; and to this last , I shall add a brief Account from the Person 's own hand who was concern'd . The year before the Primate's Death , I went to him , and earnestly desired him to grant me in Writing his Apprehensions of Justification , and Sanctification by Christ , because I had formerly heard him Preach upon those Points , wherein he seemed to make those great Mysteries more intelligible to my mean Capacity , than any Discourse I had heard from others ; but by reason I had an imperfect Memory of the particulars , I took the boldness to importune him , That he would please to give me a brief Account of them in writing , whereby I might the better imprint them in my memory ; o● which he would willingly have excused himself , by declaring , his Intentions of not writing any more ; adding , That if he did write any thing , it should not exceed a sheet or two : but upon my continued importunity , I at last obtained his promise . He coming to Town some time after , was pleased to give me a Visit ; where I failed not to challenge the benefit of his promise made to me ; to which he replyed , That he had not writ , and yet could not charge himself with any breach of promise ; for ( said he ) I did begin to write , but when I came to write of Sanctification , that is , of the new Creature , which God formeth by his Spirit in every Soul , which he doth truly regenerate , I found so little of it wrought in my self , that I could speak of it only as Parrots by rote , and without the knowledge and understanding of what I might have exprest ; and therefore I durst not presume to proceed any farther upon it . When I seemed to stand amaz'd to hear such an humble Confession , from so great and experienced a Christian. He added : I must tell you , we do not well understand what Sanctification , and the New Creature are ; it is no less , than for a Man to be brought to an entire resignation of his Will to the Will of God , and to live in the offering up of his Soul , continually in the flames of love , as a whole Burnt-offering to Christ , and how little ( says he ) are many of those who profess Christianity experimentally acquainted with this Work on their Souls . By this Discourse , I conceived he had very excellently and clearly discovered to me that part of Sanctification , which he was unwilling to write . I then presumed to enquire of him , what his present apprehensions were , concerning a great Persecution which should fall upon the Church of God in these Nations of England , Scotland , and Ireland , of which this reverend Primate had spoken many years before , when we were in Peace and Settlement . I ask'd him whether he did believe those sad times were past , or to come , he told me , They were to come , and that he did as fully expect it , as ever he had done : adding , That this sad Persecution would fall upon all the Protestant Churches in Europe . I replyed , I hoped it might be past , as to these Nations of ours , since I thought , that though we have been punished much less than our Sins have deserved , and that our late Wars have made far less devastations , than War commonly brings where it pleaseth God in Judgment to suffer it ; yet we must needs acknowledge , that many great Houses have been burnt , ruined , and left without Inhabitants ; many great Families impoverithed and undone , and many thousand lives also had been lost in that bloudy War , and that Ireland , and Scotland , as well as England , had drunk very deep of the Cup of God's Anger , even to the overthrow of the Government , and the utter Desolation almost of a very great part of those Countries . But this holy Man turning to me , and fixing his eyes upon me with that serious and irefull look which he usually had , when he spoke God's Word , and not his own ; and when the Power of God seemed to be upon him , and to constrain him to speak , which I could easily discern much to differ from the Countenance wherewith he usually spake to me . He said thus : Fool not your self with such hopes ; for I tell you , all you have yet seen , hath been but the beginning of Sorrows , to what is yet to come upon the Protestant Churches of Christ , who will e'er long fall under a sharper Persecution than ever yet has upon them ; and therefore ( said he to me ) look you be not found in the outward Court , but a worshipper in the Temple before the Altar , for Christ will measure all those that profess his Name , and call themselves his People ; and the outward Worshippers he will leave out , to be trodden down by the Gentiles . The outward Court ( says he ) is the formal Christian , whose Religion lies in performing the out-side Duties of Christianity , without having an inward life and power of Faith , and Love , uniting them to Christ , and these God will leave to be trodden down and swept away by the Gentiles ; but the Worshippers within the Temple , and before the Altar , are those who do indeed Worship God in Spirit and in Truth , whose Souls are made his Temples , and he is honoured and adored in the most inward Thoughts of their Hearts , and they sacrifice their Lusts and vile Affections , yea , and their own Wills to him ; and these God will hide in the hollow of his hand , and under the shadow of his Wings . And this shall be one great difference between this last , and all the other preceeding Persecutions ; for in the former , the most eminent and spiritual Ministers , and Christians did generally suffer most , and were most violently fallen upon ; but in this last Persecution , these shall be preserved by God , as ● Seed to partake of that Glory , which shall immediately follow , and come upon the Church , as soon as ever this Storm shall be over ; for as it shall be the sharpest , so it shall be the shortest Persecution of them all , and shall only take away the gross Hypocrites , and formal Professors , but the true spiritual Believers shall be preserved till the Calamity be over-past . I then asked him by what means or instruments this great Tryal should be brough● on . He answered , By th● Papists . I replyed , Th●● it seemed to me very improbable they should be able t● do it , since they were no●● little countenanced , and b●● few in these Nations , and that ●he Hearts of the People were ●ore set against them , than e●er since the Reformation . He answered again , That it would be , by the hands of Papists , and in the way of a sudden Massacre ; and that the then Pope should be the chief Instrument of it . All this he spake with so great assurance , and with the same serious and concerned Countenance , which I have before observed him to have , when I have heard him foretel some things which in all humane appearance were very unlikely to come to pass , which yet I my self have lived to see happen according to his Prediction : and this made me give the more earnest attention to what he then uttered . He then added , That the Papists were in his opinion the Gentiles spoken of in the Eleventh of the Revelations ; to whom the outward Court should be left , that they might tread it under foot ; they having received the Gentiles Worship , in their adoring Images , and Saints departed , and in taking to themselves many Mediators : and this ( said he ) the Papists are now designing among themselves , and therefore be sure you be ready . This was the substance , and I think ( for the greatest part ) the very same words which this holy Man spake to me , not long before his death , and which I writ down , that so great and notable a Prediction might not be lost by my self or others . This gracious Man repeated the same things in substance to his only Daughter the Lady Tyrrel , and that with many Tears , and much about the same time that he had exprest the aforesaid to me , and which ●…e Lady Tyrrel assured me of ●…ith her own mouth to this ●…rpose : That opening the door of ●…s Chamber , she found him ●…ith his eyes lift up to Heaven , ●…d the Tears running apace ●…own his Cheeks , and that ●…e seemed to be in an Ecstasie , ●…herein he continued for a●…out half an hour , not taking ●…e least notice of her , though ●…e came into the Room ; but 〈…〉 last turning to her , he told ●…er , That his thoughts had ●…en taken up about the Mi●…ries and Persecutions that ●…ere coming upon the Chur●…es of Christ , which would ●…e so sharp and bitter , that ●…e contemplation of them ●…d fetched those Tears from ●…s Eyes , and that he hoped ●…e should not live to see it , ●…ut possibly she might , for it ●…as even at the door ; Therefore take heed ( says he ) that y●… be not found sleeping . The same things he also r●…peated to the Lady Bysse 〈…〉 Wife to the Lord Chief . B●…ron of Ireland ; but addin●… this Circumstance , That 〈…〉 they brought back the King , 〈…〉 might be delayed a little longer , but ( said he ) it will s●r●… come ; therefore be sure to look th●… you be not found unprepared for it . To conclude in the Wor●… of Dr. Bernard , speaking 〈…〉 this excellent Person : No●… howsoever I am far fro●… heeding of Prophecies , ye●… with me it is not improbabl●… that so great a Prophet , s●… sanctified from his Youth 〈…〉 so knowing , and emine●… throughout the univers●… Church , might have , at som●… special times , more than o●…dinary Motions and Impu●…ses in doing the Watch-man 〈…〉 part , of giving warning o●… Judgments approaching . The Spanish Inv●ion , 1558. Gun powder Treason , Nov 5. 1605. The Arrival of the Prince of Orange Nov. 5. 1688. The Thanksgiving for the Deliverance from the Spanish Ar●ada , was August 7. 1558. their Fleet was 150 Ships , and 65 Galleons , which were to join the Duke of Parma , who had 32 Ships of War , 70 Flat-bottoms , and 2●0 Boats which lay in Newport Haven , with 2000 empty Cas●s to cho●k Havens , and make Bridges : To this Design the Pope contribute● a Million of Gold. November the 5 1605. was our great Deliverance from the Hellish Powder-Plot , and ●e miraculous finding of it out , was by a Letter sent to the Lord Mounteagle , to advise him to take care of himself , for the Parliame●● should receive such a Blow , and not see who hurt them : The Con●ir●●ors were Everard Digby Knight , Robert Catesby Esq Ambrose Rockwood Esq Francis Tresham Esq Robert VVinter Esq Tho. Piercy Gent. Tho. VVinter Gent. John VVright Gent. Christ. Wright Gent. John Grant Gent. Robert Keys Gent. G●y Fa●x , and Bates , Catesby's Man : Provisions for this horrid Design was 36 Barrels of Powder , 500 Faggots , and 1900 Billets . November the 5. 1688 , was our happy Deliverance from Popery , Slavery , and Arbitrary Power , by the Arrival of the Prince of Orange , who landed with a considerable Army at Brixam Key in Devonshire , where the whole Country congratulated him , and brought Plenty of Provisions and Necessaries for the S●diers . Thanksgivings for God's wonderful Deliverances . From the Spanish Invasion . WE laud and magnifie thy holy Name for this wonderfull Deliverance wrought for our Ancestors , which were surrounded with fear of Roman Slavery , and Popish Usurpation , which would have destroyed both Queen and Kingdom , when their Gallies and Ships came to assault us , with murthering Pieces , and Instruments of Cruelty , which none but Satan and themselves could invent ; as Whips to scourge us , Seals to mark us , and Fetters to manacle us . II. They were full of Pride calling themselves Invincible and had hemm'd us in on every side , trusting in their own Arm of Flesh , and pursuing our ruine and destruction ; then , O Lord , thou didst awake as one out of sleep , and , as a Giant , refreshed with Wine , and smotest our Enemies in the hinder parts , putting them all to confusion : Blessed be thy Name for this , and all other Mercies bestowed upon us , and grant that we may never want thankfull ▪ Hearts to praise thee . From the Gun-Powder Treason , November 5th . 1605. Blessed Lord , whose Eye of Providence watched over us , and didst discover to us those hellish Contrivances which were laid in the dark , but not hid from thine All-seeing eye ; Rome's Factors were then busie in contriving to blow up the Bodies of our King and Nobles with a most barbarous and unnatural invention . II. What had they done to them to be adjudged to so strange a Death ? and what had they done for thee , to be so graciously preserved ? as we consider their inhumanity in laying their cruel project , so we must acknowledge thy Goodness in revealing the same , to whom be glory , now , and for ever , Amen . For our Deliverance from Popery , Tyranny , and Arbitrary Power . O Eternal God , who hast wrought so great a Deliverance to all thy People , by raising up happy Instruments for thy Glory , and our Peace and Safety , even thy Servants , our dear and dread Soveraign Lord and Lady K. William and Q. Mary , who , like Moses , stood in the Gap , between us and Pharaoh's Cruelties . II. Thou hast delivered us , O Lord , thou God of Mercy , when we were even ready for destruction , Tyranny , and what else their Roman Malice could invent , or slavish yoke have imposed upon us ; but blessed be thy holy Name , that thou hast snatched us as a Brand out of the Burning , and hast restored those good Laws and Liberties , which our Forefathers l●ave enjoyed ; teach us to prize & value this great Mercy , that all Nations may say , happy are the people , that are in such a Case , yea happy is the People whose God is their Lord. For the Relief of London-Derry . in Ireland . O Lord of Heaven and Earth , who didst in thy great Mercy remember thy poor Servants when they were in trouble , and besieged round about , being in great necessity s ●race the Duke of Sc●●mberg . The Valiant Governour Walker . The Siege of London-derry , 1688. The Irish and French Forces being leaded by the late King James , laid close Siege to London-derry , at which time Collonel Lundy , and others , 〈◊〉 driven away by fear , they were destitute of a Governour , the Town then consisting of about Nine thousand Fighting men , they 〈◊〉 chose Col. VValker their Governour , and preserved the Place couragiously , enduring great extremity ; but at last they were supplie● with Provisions by way of the River , and the Besiegers , after great loss sustained , drew off and left them , August the 13th . His Grace 〈◊〉 Duke of Schombergh l●nded his Forces in Ireland , near Carrickfergus , and reduced divers Places to obedience , causing the French and Irish Army to retrea● . Not long after , Governour Walker safely arrived in England , and waited upon their Majesties at Hampton-Court , with an humble Address from the Governours , Officers , Clergy , and Gentlemen in the City and Garison of London-Derry , at which time His Majesty was pleased , as a Mark of his Royal ●ounty , to order him Five thousand Pounds , with this Assurance , That it should not at all lessen his Kindness to him and his Family . for want of Food , and other Necessaries , thou didst in thy due time send them Relief and Succour , else they had perished in their Affliction . II. And what can we render , O Lord , sufficient for these things ; our best thanks we can pay , O God , are less than the least of all thy Mercies ; yet in the mean time we desire to acknowledge thine abundant Goodness , and loving Kindness to us , and to praise thy Name for evermore . For the Gifts of God. I yield thee all humble and hearty Thanks , O mercifull God , that by the Death of thine only Son hast redeemed us from death to life , and hast continually a care of us , preserving us as the Apple of thine Eye from the dangerous Assaults of Satan , and providest for us all things necessary , that more Thanks and Praise is due unto thee , than the Tongue of Men or Angels can declare . II. Accept these my Praises and Thanksgivings , O Lord , Ibeseech thee , and encrease in me a daily desire to praise thy Goodness , acknowledging every good and perfect Gift to come from thee ; to whom with the Son and the Holy Ghost , be all honour and glory , now and for evermore , Amen . To God for all his Benefits . Most merciful God , we yield thee humble thanks for thy continual favour and kindness towards us thy poor and unworthy Creatures , for whose Salvation , when we were lost , thou wert pleased , even of thy mere Love , to send thine only beloved Son , Christ Jesus , into the World , taking humane Nature upon him , and suffering most bitter pangs of Death upon the Cross , to redeem us again to thy favour . II. Such , O Lord , was thine unspeakable Love , for which we are never able to pay the least recompence ; but give us , O Lord , thankfull and obedient hearts , that we may yield thee praises not only with our Lips , but in our lives ; not only in giving thy Son for us , but in leaving unto us a continual remembrance of the same thine unspeakable Love , thy Holy Gospel , wherein consists the rule whereby we are directed ; and though Heaven and Earth pass away , yet not one tittle of that shall decay or diminish ; for without which we should have been in our accustomed Ignorance : accept us , we beseech thee , in thy Son , our blessed Lord and Saviour . Amen . Christian Courage IN AFFLICTION . A Prayer before the following Advice to the besieged Souldiers in London-Derry , under the Command of that worthy Divine and most Loyal and Valiant Commander Col. Walker . O Most Eternal Lord God , whose Providence never fails those who trust in thy Name and Word , mercifully we beseech thee to cast down thy Eyes of Pity and Compassion upon us miserable Sinners which are here met together ; we do in all humility prostrate our selves before thy Divine Majesty , beseeching thee to pardon all our Sins , and help our Infirmities ; O Lord , we are not able of our selves to do any thing , but offend thee , committing daily and hourly Sins without number : but , O Lord , hear thy Son Christ Jesus for us , and nail them to his Cross , that they may never rise up in Judgment against us , either to shame us in this World , or condemn us in the World to come ; bury them in the bottomless Sea of thy Mercy and Forgetfulness , that they may never appear before thee , to hinder thy Favours unto us ; seal the remission of them to our Souls and Consciences , that they may not disturb or distract us in our Devotions and Duty ; pour thy Grace and holy Spirit into us , that may enable us to walk before thee in Holiness , Righteousness , and in Sobriety , all the days of our lives . Bless we beseech thee , our dear and dread Soveraign Lord and Lady , King William and Queen Mary , Katherine the Queen Dowager , the Princess Anne of Denmark , and the rest of the Royal Family : Bless the Archbishops , and Bishops , with the rest of the Dispencers of thy holy Sacraments , and grant that the light of thy Gospel may never depart from us . And Lastly , we come unto thee for a Blessing upon our Governours , Commanders , and fellow Souldiers ; guide and conduct them in this Calamity , fortifie them with Courage and Strength against our Romish Adversaries , that thy Name may be glorified , our Lives preserved , and our Souls Eternally saved , in the great day of the Lord Jesus , when all flesh shall appear . Grant that our Meeting at this time may be for the better , and not for the worse ; to praise and glorifie thy holy Name , in whose holy Name and Word we put up these our imperfect Prayers , in that most absolute and perfect form of Prayer which Christ himself bath taught us . Our Father , &c. Christian Courage IN AFFLICTION . A Discourse by way of Advice to the besieged in London-Derry . 2 Chron. 20. Chap. Verse 9. latter part of it . Be not afraid nor dismay'd by ▪ reason of this great multitude ; for the Battel is not yours , but God's . THE Context runs thus , And he said , Hearken ye , all Judah , and ye Inhabitants of Jerusalem , and thou King Jehoshaphat : Thus saith the Lord unto you , Be not afraid , nor dismaied by reason of this great multitude ; for the Battel is not yours , but God's . These are the words of God , which he commanded Jahaziel the Prophet to deliver to Jehoshaphat King of Judah . When the Moabites and Ammonites came to make War against him , to dispossess him of his Kingdom , verse the 8th of this Chapter , and may be a seasonable Text for this Auditory . Our Sins indeed are many , which have justly provoked God's heavy Wrath against us : and our Enemies are very numerous which surround us , therefore now let us cry mightily unto God , earnestly beseeching him , that he would pardon all our Sins , blot out all our Iniquities , and receive us graciously ; let us sincerely repent and be heartily sorry for our manifold Transgressions committed against him , so shall we by his Divine Assistance be in a readiness to encounter with Roman Malice , these Moabites and Ammonites , who are Enemies to our Lives , Religion , Laws , and Liberties ; and be animated with Courage to go out cheerfully against Rome's Force and Cruelties , fighting manfully the Lord's Battel , every one of us , laying his hand upon his Heart , with this comfortable Expression in our Mouths , Be not afraid , nor dismaied by reason of this great multitude , for the Battel is not ours , but God's . Servile Fear is the harbinger of the Guilty , and a slavish timorousness belongs not to the Strong and Couragious , but a God like Fear attends upon the Vertuous , and produces Success in their Undertakings . Holy Job that great Proficient in God's School , and great Example of Christian Patience tells you , Job 28. 28. The fear of the Lord , that is Wisdom ; and to depart from Evil is Understanding . This is the only supream Good and Fear , which secures us from committing , shameful Acts , and creates a circumspection in our Lives ; for as the shadow of the Body is followed by the Sun , so doth Glory attend Vertue in our progress to Christ. Let us then put our whole trust in God , in this time of danger , and take the Royal Prophets resolution , Psal. 118. 6. Not to fear what man can do unto us ; but rather fear the Lord , who pitieth those that fear him , Psal. 103. 13. It is the Duty of every one of us to be circumspect in our Lives , but more especially at this season and time of Affliction , when the hand of God is stretched out against us ; when the Enemy waits even at our doors ready to devour us , when they stand gaping ready to swallow us up quick , and none of us can prognosticate how soon his Life may be lost , or be in danger ; therefore it behoves us to lay hold on that Advice which St. Paul gave the Ephesians , Ephes. 6. 10 , 11. Be ye strong in the Lord , and in the Power of his Might . Put on the whole Armour of God , that ye may be able to stand . So shall we be fortified with that Courage which is mentioned here in my Text , of being not afraid , or dismaied by reason of this great multitude , for the Battel is not ours , but God's . Be not afraid , or dismaied by reason of this great multitude , is the Command of God , and therefore in obedience to his Command let us humbly obey his Divine Order , and valiantly fight under his Protection . A multitude there is , and very great ; what then , the Battel is God's , and David tells us , 1 Chron. 16. 5. Great is the Lord , and greatly to be praised ; he is also to be feared above all Gods. The multitude here in my Text were Moabites , and Ammonites ; but the multitude which layeth close Siege to us , are Jesuits and bloudy Papists , whose damnable Principles , and hellish Doctrines are to quench the light of the Gospel , to root and destroy all Christianity , who blasphemously think to gain Heaven by Massacring God ' People , and triumph in the effussion of shedding innocent Bloud : it is their Glory to lay Kingdoms wast , and Countries desolate , reduce Cities to Ashes , and ruine Families those which will not fall down to worship their Idols , false Gods of Wood and Stone , are fit objects of their Fury ; their Cruelty is beyond what Malice can invent , or Hell imagine , and Solomon gives a true Character of them , Prov. 27. 4. Wrath is cruel , and Anger is outragious ; but who is able to stand before Envy ? But God will pour out his Wrath upon them , and shoot at them with his Arrows , that they shall be wounded , his Vengeance will speedily overtake , and drown them , like harden'd Pharaob in the red Sea of Perdition ; let him who hath provoked God to Anger , lay his hand on his Heart , and now say with Nehemiah , Shall such an one as I flie ? Shall I whom God hath honoured so much , dishonour him by Oaths so greatly ? who am placed in an higher Sphere than others , be either a dim or a wandering Star ? Shall I who am most obliged to God by the Bonds of Wealth and Power , exceed the bounds of Truth and Justice ? whom he hath made a Ruler of the People , not rule my self and my own Kingdoms according to his Golden Rule ? God forbid . God will not permit their Romish policy to overthrow our Christian Piety , he will not suffer them to break the bruised Reed of the Distressed , nor quench the smoaking Flax of their Necessities , he will be a Lamp unto our Feet , and a Light unto our Path in this Extremity ; therefore be not afraid , or dismaied by reason of this great multitude , &c. We must every one of us look upon this great Affliction as sent from God , for he knows what is better for us , than we do for our selves ; and that which seems most evil at present , may turn at last to our greatest benefit . None of us ought to despair of God's Mercy , for when our weak Apprehensions of God are such as drive us from him , we overthrow the main end of Religion , which is to bring God , and our selves nearer together . None ought to exclude themselves from God's Mercy , whom he excludes not from it ; and God excludes none , whom he invites to repent , with a promise of forgiveness , if they do it : and the goodness and long suffering , and forbearance of us Sinners , is on purpose design'd to lead us to Repentance ; so that after all this , to despair , and fail in our Courage , is only to reject the Mercy which God offers , but to question his truth and sincerity , to slight his Patience , to disparage his Goodness , and to look upon him as a most revengeful and implacable Being , is to admit and entertain most dishonourable and unworthy Thoughts of the Best , the Wisest , the most merciful and compassionate Being in the World , who hath proclaim'd himself , Exod. 34. 6 , 7. To be a God merciful and gracious , long-suffering , and abundant in Goodness and Truth , keeping Mercy for thousands , for giving Iniquity , Transgresson , and Sin ; that is , to all that truly repent : So that when we consider , we have no reason to despair of his Mercy to us , but readily and willingly to obey his Command , and not shrink from those principles which prompt us to his Honour and Glory , in whose Service is perfect freedom ; but to rouse up our selves like Men , stand upon our Guard , fortifie our selves and be vigilant , not being afraid , or dismaied by reason of this great multitude ; for it is God's cause which we fight for , and our Lives cannot be better imployed than in his Service , from whom we received all we have , or can pretend to ; therefore let us press forwards in obedience to his Command , for the Battel is not yours , but God's . When the Lord's Battel is to be fought , we must endeavour to follow his holy Order and Discipline , and not our own sinfull Lusts and Appetires , like brute Beasts , which have no understanding : Let us seriously consider , I beseech you , what it is we fight for ? it is to defend our Religion , and oppose Idolatry ? to maintain Truth , and beat down Falshood ? to exalt Glory , and decry Shame ? and to enjoy our Freedom , and not espouse Slavery ? Let happy England now be our pattern for Loyalty Magnanimity & Courage ; then shall we arrive at that serene State , which holy David expresses , Psal. 85. 10. where Mercy and Truth are met together , Righteousness and Peace have kissed each other ; if on the contrary we revolt , nothing can be expected but Parisian Slavery to ●●thrall us , and Romish Idolatry to attend us : Have we not felt the smarting Rod of Popery for many years ? yea , within a few years , when Legality was changed into Arbitrary Government ; Orthodox Religion grosly invaded and innovated ; Popish Doctrines publickly preached ; Crucifixes erected ; Adoration to Saints and Altars practised , and Ten Ave Maria's said for one Pater Nesler ? The same may be said of Ireland , as once a Reverend Divine wittily said of England : Though it was but a little Place , yet there was a great deal of ROME in it . And shall not I visit for these things ? saith the Lord , shall not my Soul be a●enged on such a Nation as this ? Jer. 5. 9. yes surely , God will avenge himself , and defeat all their Policies ; he will laugh a● their Galamity , and meek when the ●●●● cometh , when their fear come as desolation , and destruction as Whirlwind . Prov. 1. 25 , 26 , 27. he is able , and will deliver us , if we trust in him ; he has promised us , who will not break his Word : Psal. 50. 15. Call upon me in the time of trouble : I will deliver thee , and thou shalt glorifie me . Therefore let us be all of one mind , and not halt between Two Opinions , but stand fast , Fear not , nor be dismayed , for the Battel is not ours , but God's . Is it God's Battel we are to fight ? let not sloth then seize upon us , or a supine Carelessness take hold of us ; but let us quit our selves like Men , and fight , 1 Sam. 4. 9. securing to our selves that Religion , the Light of that glorious Gospel God hath given us , not forgetting to take the Prophet Jeremiah's Counsel , in the 6. w●ap . of his Prophecy , ver . 16. pe●nd ye in the way , and see and ask 〈◊〉 the good old paths , where is the good way , and walk therein , and you shall find rest unto your Souls . The well compacted Hedge of our Laws was trodden down : let us therefore be diligent , and repair those breaches our Sins have made , by our earnest Supplications to the Throne of Grace ; so true is that Maxime , Inter Arma , silent Leges , The Voice of Law cannot be heard for the noise of Drums , and the threatning Cannon . O let Policy now amongst us ever give place to Piety ; and now let me exhort the chiefest amongst us , beseeching you to let your private Affections be swallowed up in the common Cause , as small Rivers lose their Name in the Ocean . That practice of Pompey deserveth well your observation and imitation , who when his Soldiers would needs leave the Camp , threw himself down at the narrow Passage , and bid them goe , but they should tread first upon their General . So let your pious Resolutions , and valiant Examples stir up the Courage of our weak Brethren ; expose your selves to the worst of dangers , and endure the bru●●t , that they may not desert you ; may it be your Glory in after Ages , to be loudly proclaimed , that you were the Champions of the Lord to fight his Battel ; that you stood in defence of your Religion against gross Idolatry ; that you promoted Peace against bloudy Persecution ; and rather choose to endure Affliction with the People of God , than to enjoy the Pleasures of Sin for a Season . In our Duty in Matters of Religion , we are no farther to walk after Ruler's Commands , than they walk after God's ; Fatherly power is the rise of all Authority ; and yet our Saviour tells us , He that loves Father or Mother more than him , is not worthy of him , Mat. 10. 37. Parents must be honoured , but God preferred ; it is as true in regard of Regal as Paternal Authority ; the Instances of the Hebrew Midwives , Exod. 1. 17. the three Worthies , and Daniel , are obvious to all , Dan. 3. 18. 6. 10. That Epithete that was given to B●c●n of Doctor Resolutus , in this Case well becomes every Christian. It was a just Resolve of Luther in divine Matters , Cedo nulli ; and a remarkable Speech of the Apostles . Acts 4. 19. 5. 29. That we ought to obey God rather than Men ; it is true , when the supream Authority enjoins what God inhibits , we must patiently undergo the punishment inflicted , but not willingly walk after the Commandment prescribed . It was a pious Speech of King Henry the Eighth to Sir Thomas More , when he made him Chancellour , Look first at God , then at me . St. Augustine's Rule is excellent , The Supream Power hath a Superiour in Heaven ; for fear of one , we must contemn the other ; the one may threaten the Prison , but the other has ordained Hell. In a word , neither must Princes leave the People to their own Will , nor the People conform themselves to the Prince's Will , but both to God's Will in Matters of Religion , lest otherways both Prince and People be consumed . But , O Lord , we have sinned against thee , and as the Prophet David says Psal. 76. 7. Who can stand in thy sight , when thou art angry ? no Bounds could keep us from Sinning , and therefore God's Wrath knows no Bounds in punishin●… our Transgression was above Measure , so God's Judgment is without Measure . It is St. Chrysostom's Note , concerning that fiery shower which God rained upon Sodom , That as the Sodomites inverted the course of Nature , to seek Woman in Man ; so God changed the Order , by showring down Fire instead of Water . Thus doth the Almighty's Justice ever proportion the Smart to the Fault ; so that here we may at once behold the greatness of our Sin in the punishment , and the fitness of the punishment to the Sin ; Invasion , and being Besieged by Romish Adversaries , for our neglecting God's Commands , which ought to be our Rule , and despising of his Goodness , which should lead us Sinners to Repentance . But as the Water that is poured on the Earth , can never be gathered up again ; so let us pour out all our Sins , and God will not pour out all his Wrath : let us speedily cast away the filth of our Transgressions , and he will soon stop the current of his Indignation ; let us cheerfully reform , and he will willingly assist us , let us repent of our provocations , and he will bring us out of this Calamity ; may this our great work , be wisely and speedily accomplished , and by the Divine Assistance , and our weak endeavours faithfully performed , that the power of Religion may be advanced , the Name of God honoured , the fury of our Enemies suppressed , the Hearts of Gospel-Friends comforted , and which is above all , and beyond all , Christ over Antichrist , in the purity of his Gospel among us and our Posterity for ever . Which God of his infinite Mercy grant us , to whom be ascribed , as most due , all Honour , Power , and Glory , Adoration and Subjection , now , and for evermore . The Prayer afterwards . BLessed , Lord , who a●t our Strength , Hope , and Fortress , our Castle , and Deliverer , our Defender in whom we trust ; how the Heavens , O Lord , come down and save us , send down thine Hand from above , deliver us , and take us from the great Waters , from those Miseries and Afflictions which come upon us , by reason of our Sins , and from the Condition of Mortality , and from the hand of strange Children , whose right hand is a right hand of Wickedness . Give us , O Lord , Victory and Peace , and all the Blessings belonging to it , with which thou usest to adorn and bea●tifie the Dwellings of the Righteous , that we may be happy in the continual descent of thy Favours ; but above all , that our happiness may consist in being thy People , and thou being our God , that we may be blessed for ever in so happy a Union , through Jesus Christ our Lord , and Saviour . Amen . A Prayer for the preservation of our most gracious Soveraign Lord King William , in his Royal Undertaking to Subdue Ireland , and for his safe Return to England , O Most mighty God , the great Creatour of the World , and the Preserver of all Mankind ; preserve , we beseech thee , our most gracious Soveraign Lord , King William , whom thou hast made the happy Instrument of our mighty Deliverance : Let thy Blessing accompany him in his Journey , and Voyage ; protect him from all Dangers ; visit him as thou didst Moses in the Bush , Joshua in the Battel , Gid●on in the Field , and Samuel in the Temple : Let the Dew of thy never failing Mercies fall upon his Head , and give him the blessing of David and Solomon . II. Be unto him an Helmet of Salvation , and cover him with thy Grace , as with a Buckler against the Face of his Enemies ; dissipate , and scatter all those which shall oppose him , as the Dust before the Wind , and as the Clay in the Streets , direct him in all his Counsels , to the end , that being blessed with Success in this great Design , he may employ all that great Power which thy Omnipotence shall ●ntrust him with , to the Honour of thy Holy Name , the establishment and Advancement of the True Religion , and to the Peace , and Happiness of thine , and his People , and the perfect Deliverance of our poor Distressed Brethren in Ireland , that they may rejoice together with us , and triumph in thy Praise . III. Grant him in this Enterprize a good Event , that he may Return home with Joy and Victory : Let his Reign be prosperous , and his days many ; let Peace , and Love , and Holiness , let Justice , and Truth , and all Christian Vertues , flourish in his Time : Let his People serve him with Honour and Obedience ; and let him so duly serve thee here on Earth , that he may hereafter everlastingly Reign with thee in Heaven , through Jesus Christ , our Lord , Amen . THE CONTENTS . WHen we first awake Pag. 1. A Prayer for the Morning , 2. A Prayer for the Evening 3 Sunday Mornings Meditations 5 The Prayer 10 Sunday Noons Meditations 12 The Prayer 13 Sunday Nights Meditations 14 The Prayer 16 Monday Mornings Meditations 17 The Prayer 19 Monday Noons Meditations ibid. The Prayer 21 Monday Nights Meditations 22 The Prayer 23 Tuesday Mornings Meditations 24 The Prayer 25 Tuesday Noons Meditations 26 The Prayer 27 Tuesday Nights Meditations 28 The Prayer 29 Wednesday Mornings Meditations 30 The Prayer . 32 Wednesday Noons Meditations 33 The Prayer 34 Wednesday Nights Meditations 35 The Prayer 36 Thursday Mornings Meditations 37 The Prayer 38 Thursday Noons Meditations 39 The Prayer 41 Thursday Nights Meditations 42 The Prayer 43 Friday Mornings Meditations 44 The Prayer 46 Friday Noons Meditations 47 The Prayer 49 Friday Nights Meditations 50 The Prayer 52 Saturday Mornings Meditations 53 The Prayer 55 Saturday Noons Meditations 56 The Prayer . 57 Saturday Nights Meditations 58 The Prayer 59 Ejaculations upon several Occasions out of the Holy Scriptures ▪ IN the Morning 61 At going forth 62 Beginning a good Work ibid. In good Inspirations ibid. At Church ibid. Before Reading ibid. Speaking 63 When you go about worldly Affairs ibid. Before Eating ibid. After Eating 64 In Prosperity ibid. Adversity ibid. Troubles ibid. Galumnies 65 Praises ibid. Against vain hope ibid. Pride ibid. Covetousness ibid. Luxury ibid. Envy 66 Gluttony ibid. Anger ibid. Sloth ibid. Rules of Faith ibid. Acts of Faith ibid. Hope ibid. Charity 67 Against Worshipping of Idols ibid. Popish Tradition 68 Praying to Saints 69 Antichrist ibid. Divine Breathings of the Soul towards the Evening . 70 A Prayer for a Family , that may serve for Morning or Evening 71 A Prayer before the Communion 74 At Receiving the Bread 75 At Receiving the Cup ibid. A Prayer after the Communion 76 for the Church 77 for the King and Queen 78 for the Royal Family ibid. for the High Court of Parliament ibid. for the Clergy 79 for Friends 80 for a Family ibid. for a Friend 81 for Peace ibid. in time of the Plague 82 for a City ibid. for Grace ibid. for Enemies ibid. for the Afflicted 8● for Travellers ibid. for the Fruits of the Earth ibid. A Prayer against Temptations 84 For Misbelievers and Sinners ibid. For Temporal Necessities ibid. Against Tempests 85 For Women in Travel ibid. For the Sick ibid. For Prisoners 86 For the Dying ibid. A Prayer before Study ibid. When the Bell Tolls for a dying Person 87 A concluding Prayer . 88 King Edward the Sixth's Prayer against Popery . 89 A Prayer for God's Mercies upon their Majesties Forces under the Command and Conduct of his Grace the Duke of Schomberg 90 A Prayer for Mercy to the whole Nation 92 A short account of the Massacre in Ireland 93 An abstract of their Popish Tortures and Cruelties 97 Bishop Usher's Prophecy concerning Rome's Downfal 103 Thanksgivings for God's wonderful Deliverances . A Thanksgiving for our Deliverances from the Spanish Invasion 121 From the Powder Treason ▪ November the 5th 1605. 122 For our Deliverance from Popery , Slavery , and Arbitrary Power 123 For the relief of London-Derry in Ireland 124 For the Gifts of God 125 To God for all his Benefits 126 A Prayer before the following Discourse . 128 Christian Courage in Affliction , a Discourse by way of Advice to the Besieged in London-Derry , under the Command of that worthy Divine , and valiant Commander , Col. Walker 131 The Prayer afterwards 150 A Prayer for the preservation of our most gracious Saveraign Lord King William , in his Royal Vndertaking to Subdue Ireland , and for his safe Return to England . 151 FINIS . Notes, typically marginal, from the original text Notes for div A66950-e6570 In the Morning . In the Evening . 
A25963	----	The confession and conversion of the chiefest and greatest of sinners, with his frequent communion with God, in Christ, by the spirit, or, A garden of spiritual fruits and flowers Arundel, Thomas Howard, Earl of, 1585-1646. 1662 Approx. 592 KB of XML-encoded text transcribed from 220 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A25963 Wing A3899 ESTC R37293 16318327 ocm 16318327 105293 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25963) Transcribed from: (Early English Books Online ; image set 105293) Images scanned from microfilm: (Early English books, 1641-1700 ; 1604:14) The confession and conversion of the chiefest and greatest of sinners, with his frequent communion with God, in Christ, by the spirit, or, A garden of spiritual fruits and flowers Arundel, Thomas Howard, Earl of, 1585-1646. [16], 441 p. Printed for J. Hayes, for the author, and are to be sold by S. Thomson ..., London : 1662. Attributed to Arundel by Wing and NUC pre-1956 imprints. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Meditations. Devotional literature. Prayers. 2005-03 TCP Assigned for keying and markup 2005-03 Aptara Keyed and coded from ProQuest page images 2005-04 Emma (Leeson) Huber Sampled and proofread 2005-04 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE CONFESSION AND CONVERSION Of the chiefest and greatest of SINNERS , With his frequent Communion with God , in Christ , by the Spirit : OR A Garden of Spiritual Fruits and Flowers . LONDON , Printed by J. Hayes , for the Author . 1662. And are to be Sold by S. Thomson at the Bishop●● Head in St. Pauls Church-yard . THe eies of the Lord , in love , are alwaies on all them that fear him , for he delighteth to delight them . The Lord knoweth all those that are his , and none of them shall ever perish , but all of them shall enjoy him for ever , who is everlasting life and Salvation . All the Sons of God are led by the Spirit of God , and they that have not his Spirit are none of his . Jesus Christ came into the World to save sinners of whom I am chief . Jesus Christ came to save those that were lost even to the lost sheep of the house of Israel . Jesus Christ is an open Fountain , or a Fountain opened for sin and for uncleanness , where all sinners , as well the very greatest , as the very least , may wash and be for ever clean . All weary and heavy laden sinners , that is , all such as are weary of their sins , and find them an intolerable burthen , if they come to Jesus Christ , they shall be sure to have and find all ease , rest , and peace . TO THE READERS . GOOD Readers , and Friends , such you are to me , however I am or may be unto you ; what God shall cause me here to write as a Preface , or Apology , is not for my self at all , but for you all , that is all for you ; I seek not my self herein ( God forbid ) and God forbid I should have a thought , or any itching , to speak , to make you speak in the behalf of me , who am a poor man , a nothing but sin , ( as I am in my self ) therefore not fit to be mentioned , no other than to be lamented , as I am in my self , and God to be praised and glorified , as I am in him , brought home to him , living in him , and for that I find and know that he liveth in me . I have not nor I shall not ( I trust through Grace ) ever henceforth , go about to speak or write my self , but him that hath called me , and as he shall inable me , and shew forth himself in me , and unto me ; for I desire to forget my self with my whole heart , unless to humble me , and to exalt the honour and praise of my God , who hath not only created me , but saved me , his I am , and his praises I will speak . Wherefore all ye that shall come to see these lines , and this following discourse , I trust that you shall see the Power of God accompanying them , and owning them for his own words , and works , and if you find them not on your own Spirits to be his , disown them and me ; but I dare you so to do who ever you be . Read them I willingly would you did , and Ah would to God it were ( all your Portions ) to read them with a double Portion of his Spirit and prefence , which I had when I writ them , that he that gave them me , would doubly thus give them unto you , then I am sure you would never forget his loving kindnesse , nor crease to publish his praises ; you would I am sure be never weary telling others the Love of God to your Souls . O God , that art all parity , brightnesse , love , mercy , and goodnesse , Compassionate I most humbly beseech thee the Souls of all those that thou hast appointed to work on , by this thy Work ; it is O God thine , not mine , I acknowledge it , I confesse it , I here proclaim and publish it , and do for it desire to speak loudly thy Eternal and eve●lasting praises ; fill them all , O God , with thine all , with thy heavenly overflowings , wherewith thou hast so abundantly and frequently , filled , feasted solaced and satisfied my Soul , breath into them , O God , thine own sacred breath , and set their affections in a holy flame , that they may burn in Love and obedience to thy divine and holy Commandments , and ever desire to live in them , and never to live out of them , and let this heavenly holy fire of thy Love , consume all other Love that is in them , that is not from thee , nor according unto thee , that they may be all made holy , as thou art holy , pure as thou art pure , and perfect as thou art perfect , that shining in thy brightnesse , all that see them may know them to be thine , and behold thee in them , and they in thee ; feast them , O God , as thou hast feasted me , fill them with thy self as thou hast often filled me , give them and make them partakers of all those heavenly gifts and graces , which thou hast many times manifested , and given unto me , shew them , O God , shew them thy Kingdom , Power , and Glory , overcome them ; Ah overcome them with thy ravishing beauty , dart into their hearts a beam of thy Divine Light , that they may see all things ( in some measure ) that are in thee , O Lord , that are in thee , that they may know thee as thou are to be known , and labour to purifie them selves as thou art pure . Ah Lord , array them all with the most beautiful and transcendent glorious Robes of the righteousnesse of Jesus Christ , thy dearly beloved Son , that having put him on , thou maist for ever own them for thine own , and love them with that pure , perfect and surpassing Love wherewith thou lovest them , and give them I most humbly beseech thee in Jesus Christ , thine own holy Spirit to direct them to walk obediently and faithfully henceforth in all the waies of thy Commandments , to the praise , honour and glory of thy most holy and most glorious name , the edification of the brethren , and the comfort and consolation of their own Souls , in the day of the Lod Jesus Christ , that when he shall appear at his second coming in glory , they may also all of them appear with him . Dear Friends , I know that God hath not given me what he hath given me , for my self alone , because that what of it hath been already communicated unto others he hath with the blessing of his own Spirit , made it a Spiritual blessing unto them , wherefore I have good reason to believe ( besides the perswasion of divers good Christians ) that it will also find acceptation ( among you especially ) for whose sakes I do what I do , that is make it publick , wherefore if it should meet with any so desperately critical , or devilish , as to censure it or me , let him , or them know , that as I fear not , so I care not , what ever they say or do either against the one or the other , because I know that God knoweth both my heart and my thoughts hereon , and that is enough to give me boldness to go on to do it , and also to rejoyce in the doing of it , because he hath and doth perswade me , that this my labour shall not be in vain , in the Lord. And who ever thou art that any waies censurest it , or me , I shall as heartily pray for thee and thy Soul , that God censure thee not for it , but convince thee and convert thee , even as if thou wert a part of my very self , and as if my well being did consist in thy well being for be thou what ever thou art , though I hate thy sin , and be offended at it , yet I truly and in all faithfulness love thy self and thy Soul , and would with my heart that it go so well with thee as it doth ( through the free Grace , Love and Mercy of God in Jesus Christ ) with me . And I shall continue to contend with God in the behalf of thy Soul , ann the pardon of thy sins , as for my own . I know what it is to be a great sinner ; and I also know ( through the infinite and incomprehensible Love of God ) what it is to be washed , cleansed , pardoned , justified , sanctified , and saved from all sin , and to be ( in Christ without spot , or wrinckle , undefiled . And therefore I cannot , ( in humility I speak it ) but as God , love all Souls with true and unfeigned Love , heartily praying and desiring that none might perish , but that all might come to partake of everlasting life , to enjoy for ever those heart and Soul ravishing joyes that God hath prepared and laid up for all those that truly love him . I intend not to speak anything touching the method , nor to crave the excuse of any for any thing that may not savour with them . I know from whom I have received it , and he I am sure will patronize and protect it , and blesse it in some measure I hope , unto all that shall read it ; but whatever successe it find , I shall find I am sure , all that I seek for , which is peace within during this life , and honour , glory and immortality in the World to come , which good Lord grant for Christ his sake unto all those that love thee , and wait for thine appearing , And thus , dear hearts , I leave you to the guidance of the good Spirit of the Lord , to direct you in all your thoughts and words , that they and all your actions , as well as mine may be now and alwaies acceptable in his sight , who is our strength and our Redeemer , to him who is able to keep you from the hour of temptation , and to preserve you blamelesse until the hour of his coming , I commit and commend you Remaining . In London , Anno 1654. IN the Name of the most Holy , Glorious and Blessed Trinity , God the Father , God the Son , and God the Holy Ghost ; one God blessed for ever , to whom be given and ascribed , as all due is , and to none else , Honour , Glory , Power , Might , Majesty , Dominion and Thanksgiving , by me and by the whole world of his Elect , Now and for ever more , Amen , Amen , So be it Lord , so be it . THomas Arundell , the poorest , vilest , basest , and most unworthiest of all the servants of the living God , altogether unworthy of that most Worthy , Glorious , and Right Honourable Title , but trusting on his mercy and Free Grace to be made worthy , through the merits and worthiness of Jesus Christ , and in him to be accounted worthy . Doth in all humility of heart most humbly beg and implore his Divine Majesty , in Jesus Christ , to inspire , bless and assist him with his holy Spirit , that he may here following set down only the sincere breathings and longings of his soul in truth and sincerity of heart , and that he may grow daily from one degree of grace unto another , from step to step , untill he come to that height and fulness of measure of holiness , appointed by God in Jesus Christ , who is the fountain , the Ocean , and the fulness of all happiness and blessedness , being God equal with the Father , Blessed for ever and ever . A Prayer . O Most Holy , most Glorious , Eternal , Incomprehensible Lord God , full of Grace and Truth , Maker and Giver of all things both in heaven and in earth , from all eternity unto all eternity , thou art and there is none besides thee , God blessed for ever and ever : Thou givest , O Lord , freely , fully and continually , and art never weary nor repentest , all our springs are in thee and from thee , thou canst not increase nor diminish , whatever is done for or against thee : Ah Lord my God give me so much of thy self , as I may be like unto thee in all things by grace here , and in glory hereafter ; that I may stedfastly , faithfully , heedfully , carefully and circumspectly do thy whole and holy will on earth , untill I come to glorifie thy Name in heaven . O Lord conform my will unto thy most holy and most blessed will , that I may serve and please thee by all my thoughts , words and actions , not turning a side to the right hand of pleasures , or to the left hand ▪ of profits . Let thy most holy and most blessed Spirit teach me , lead me , guide me , and so direct and govern me , that the thoughts of my heart , the words of my mouth , and the works of my hands may be now and alwaies acceptable in thy sight , O Lord my strength and my Redeemer . O Lord that searchest all hearts , and triest the reins pondering all our actions , be pleased in Jesus Christ to look down upon me , poor vile sinfull dust and ashes , the greatest of sinners , and the very worst of the worst of men , and for his sake wash away all my iniquities , and purge me from all my sins and my transgressions , known or unknown , secret or revealed , past , present , and to come , and for the merits of that most dear and pretious blood of thy dear and only Son , which was ( I believe ) shed for me on the Cross. O Lord grant that I may appear blamelesse and spotlesse before thy throne of Grace and Justice at all times when I come before thee , that thou maiest have delight in me , and in all the works of my hands , and maiest according to thy good promise graciously hear and answer my petitions and requests , which I most humbly and unfeignedly desire may be framed in my heart by thy holy Spirit , that they may be according to thy holy mind and will , and finde acceptation through the mediation and merits of thy dear only and beloved Son Jesus Christ the Righteous . And grant O most mercifull and loving Father in Jesus Christ my Redeemer , that I may set down from time to time the only Dictates of thy holy and most blessed Spirit unto my poor soul , not any head notions , but my very hearts frame and only desires and motions ; that they may both then and ever after refresh , rejoyce , glad and comfort me , and cause me to bring forth fruit to newness and amendment of life , for the honour and glory of thy great Name ; and grant that I may ever renounce all merit or worthiness in my self for the very least of all thy mercies , no not for the crumbs that fall by thy providence from the childrens table . Sure I am the more light I have from thee , O Lord my God , I shall the better and clearer see my own darknesse , the more I have of thy wisdom , the better I shall see the foolishnesse of all worldly wisdom , and the errours of my own waies ; the more I have of thee , the less I shall have of my self ; the more thou shalt be pleased to give me , the less I shall confess I deserve , and the more thou shalt be pleased to lift me up , the lower I will cast my self down : Ah Lord God , teach me to know my self that I may hate my self ; teach me to know thee rightly , not in the history only , but in the mystery also ; not only without , but also within , that I may love thee in fear , and fear thee with true unfaigned sincere spotlesse love ; wean me , O Lord , from the world and the worlds loves , let me die to the world and to all things in it , that I may live to thee . Ah take me from the world , ere thou takest the world from me ; fit me for thy self , ere thou takest me to thy self ; let my last daies be my best daies , and my last thoughts my best thoughts ; let me not live one moment longer then to do thee service , and let that only be my aim and my end , let thy work be my wages , and thy wages my work . O Lord ▪ God in Jesus Christ , I most humbly beseech thee to perfect and accomplish that good work which thou hast begun in me , for all my hope , trust and confidence is in thee , that thou wilt never leave me nor forsake me ; Ah Lord , do not leave me to my self at any time , for I shall undo in one moment all thy doings , so great is my skill , power , strength , mind and will to all evil , against all good . But O my God , do thou continue to restrain my will and constrain it to thy will , and to the faithfull and entire obedience of all thy Laws and Divine Commandments . Write thy Laws of grace in my heart and thy Statutes in my minde , by the finger of thy holy Spirit , and suffer me never through any temptation to depart from them , but let them be a lanthorn to my feet , and a light unto my paths , to lead , guide , direct and govern me in the waies of righteousness and holiness , that I may live the life of the righteous , in the midst of this crooked , froward and perverse generation . Ah Lord , suffer not the mountains of my sins , nor the Rocks of unbelief to hinder thy mercies from descending into my heart by thy holy Spirit , nor my prayers from ascending up unto thee by faith . Let thy mercies draw me , and thy judgements drive me , that I may run and not grow weary , that I may walk and not faint . Be , O Lord , my God I most humbly beseech thee in Jesus Christ a savour of life unto life to my soul , and of death unto death to my sins , and let thy holy and most blessed Spirit of grace , that knoweth thy whole , holy and sacred mind and will , lead me , teach me , direct me and instruct me in all the things I shall take in hand to do ; and give me , O Lord I beseech thee , those things , and those things only that may draw me nearer and nearer unto thy self , to make me thine and only thine , that I may be wholly thine , holy thine , alwaies thine , and ever thine , that living here in thy fear , I may die in thy favour , and after death be neade partaker of Eternal life , through Jesus Christ my blessed and alone Saviour and Redeemer , for whom I desire ever to blesse thee as the Lord my Righteousnesse ; and to whom with thy glorious , holy and sacred Majesty , thy eternal and blessed Spirit of grace , be given and ascribed by me , and all thine , as all due is , Honour , Glory , Power , Might , Majesty , Dominion and Thanksgiving , Now and for ever more , Amen . HEre followes my spiritual soul-Solaces , Dictates , or Gleanings of Gods Spirit , set down in order , and from time to time , as it shall please the Lord in his goodnesse , love and mercy , to frame and fit my heart unto . With a Journal of several passages , as shall hereafter befall me by Providence , whereby I may , as in a Heavenly looking-glasse , see , know , taste , feel , and be certainly assured of Gods loving and mercifull dealing towards me , and of my daily approach , and bringing near and nearer unto my long wished and desired home of heaven , through and by the merits of my dear Saviour and Redeemer Jesus Christ , there to sing for ever and ever , Hallelujahs of Praise , Glory and Thanksgiving unto his most Holy , Blessed , Eternal and Glorious Name . Let , O Lord , the Meditations of my heart , the Words of my mouth , and the Works of my hands , be ever acceptable in thy sight , who art my strength and my Redeemer . Spiritual Meditations , Being the Gifts and Dictates of GODS SPIRIT . Or , The hearts Frame and Language , that desires to be made Spiritual and to live spiritually . 1. O God my God , who art all things , and givest all things freely , willingly , abundantly , and continually , therefore of thee in Jesus Christ do I humbly ask all things . 2. Give me thy self , O God , and I will confess that I have all those things I ask . 3. For unless thou givest me thy self , I esteem that I have nothing , though thou keepest nothing else from me . 4. I know that there is no perfect perfection here , and therefore we cannot live without sinne , but O most gracious and most mercifull Father , lay them not to my charge , but bury them all , past , present , and to come , in the grave of my blessed Saviour and Redeemer , Jesus Christ. 5. I will ever seek thee , O God , whom my soul loveth , desire thee only , and lay hold and depend on thee alone . 6. Let , O God , the things of the world be unto me , as I was unto thee ( whilst I was in the world , out of thee ) even as a menstrous cloth , and filthy rags . 7. Thy mercies , O God , are the hid Treasures which my heart seeketh , and longeth to enjoy . 8. Thy love , O Christ , is much sweeter to my taste , than the honey-comb , and I desire it much more then gold , yea above all the worlds treasure , good , and glory . 9. I am sure I shall be able to rejoyce , in and under any , yea all afflictions , if thou dost not afflict me , O my God and my Father in Jesus Christ , with thy absence . 10. He is in heaven though on earth , that doth truly love thee , and only love thee , and heaven is in him , because thy love is in him , because thou lovest him ; thy love , O God , being the heaven of heaven in heaven , the best of heaven . 11. Do unto me , O God , what thou wilt , and do but only tell me that thou wilt it . 12. Were I in hell for thy sake , that is absent from thee , I could and would rejoyce , for it is my Heaven to please thee , my God , who hast and dost so much delight me . 13. Let me be but esteemed in thy eies , Oh my Jesus , my sweet , my dear , and pretious dear delight , and I shall not vallue , but contemne all the ill looks of all others eies . 14. I had much rather be a Paul , a Job , or a Lazarus , then a Solomon , be Ignominious all my days , and honour my God alwayes , then be honourable all my days , and dishonour my God but one day . 15. Of all afflictions , O God my God , let not sin be my affliction , afflict me not with sin , for sin . 16. A wounded heart , a heart wounded with sin , who can bear . 17. What burthen so intolerable heavy as the burthen of one sin only , if the Lord lift it not up with one of his fingers . 18. I ask nothing in Heaven or Earth , but God in Christ. 19. God in Christ is all things , for all things out of Christ is to me nothing , he is my joy and my Salvation . 20. I had much rather , me thinks , be ever afflicted then never afflicted ( whilst on earth . ) 21. Though by thy free grace , O God , thou hast in love and mercy brought me home unto thee , yet thou hast used affliction as the means , therefore do I love and kiss the Rod , because thou hast appointed it . 22. I love affliction , because it was the hand by which thou did'st O God lead me out of affliction , that is out of sin . 23. I love affliction , because by it thou hast taught me to love thee , yea so to love thee , as I love nothing in comparison of thee , but all things in subordination to thee . 24. I love affliction , because in it I saw thee in me , and my self in thee . 25. I love affliction , because by it I saw that thou did'st love me . 26. I love affliction , because it taught me to love thy Statutes , to choose them , imbrace them , and delight in them . 27. And I will love affliction , because it will keep me in the ways of thy Statutes . 28. I love afflictions , because they are lovely , and sent from thee the God of Love , to me in Love. 29. I Love afflictions , because thou hast sanctified them to me , and me by them . 30. I love affliction , because since that I was deeply afflicted ( for sins ) I have not been afflicted with sins triumph nor raign . 31. I love afflictions , because thou hast made them O God , unto me Lovely . 32. I love afflictions , because thou hast ever sweetned them unto me by Sanctification . 33. I love afflictions , because by them thou hast taught me how to bear afflictions . 34. I love afflictions , because by them thou hast taught me how to afflict my self , that is my flesh for sins afflictions . 35. O my God , give me what afflictions thou wilt so by them thou suffer me not to afflict thee , who I know , never took'st pleasure to afflict me . 36. If I had not known afflictions , me thinks I had never sought to learn to know thee , nor thy knowledge . 37. If I had not been undone , I may justly fear I had been for ever undone . 38. Give me O Lord , as many sanctified afflictions as thou pleasest , for then in the mid'st of them I am sure I shall please thee . 39. O Lord suffer not any affliction to afflict me with murmurings or repynings , which I am sure will afflict thee . 40. I desire ever to praise thee O Lord , for that I never had affliction in the flesh , to my remembrance , but it brought me comfort in the Spirit . 41. So that I may say ( through grace ) my afflictions have been my best and choisest benedictions . 42. So esteeming them , give me O Lord this grace , to esteem them as tokens and signs of grace . 43. O Lord make me ever thankfull for all these thy afflictions which deserve so much thanks . 44. O Lord I heartily thank thee for that thou hast made my heart such , as it doth truly thank thee for them . 45. Give me grace O Lord to will thy will , and to submit to all thy Wills Will. 46. Ah Lord , give me grace to know thy will , and a will to learn to know thy grace . 47. Thy glory is my gloryes end , thy end is my gloryes aime . 48. I desire no other honour , O Lord , then to have the honour to be thy Servant . 49. I will rejoyce in any Condition , so I may be in the Condition of thy Servant . 50. O Lord I am willing to do any work , so it may be thy work . 51. Thy glory O Lord is my only longing , my only joy , delight , desire , aime , and end . 52. O Lord let me never be ashamed to do thy work though never so mean in the eies of men , let it be alwayes beautifull , honourable and glorious to my eies , heart , will , and affections . 53. Give me Christ , O God , on any terms and conditions , and I will confess them to be honourable terms , and conditions advantagious and glorious . 54. I had much rather have Communion with Christ ( in a dungeon ) then be adorned and ever possess all Solomons outward glory in a Palace . 55. Communion with Christ will , I am sure , make me content in all places and conditions . 56. In Christ I am sure there is fulness of joy , and all true peace and comfort , though without any of all the worlds comforts . 57. In Christ there is all pleasure , though in the worlds frowns , disgrace and displeasures . 58. In Christ there is true light , though in the worlds dark Dungeons . 59. Thy smiles O Christ , my Christ , are my Heaven , and thy frowns let me never know , for I fear them as the worst of Hell. 60. Let me enjoy that Heaven , and I care not for all other Hells . 61. Ah sweet Jesus , let thy will be my will , that my will may be always according to thy will. 62. Let nothing O Lord satisfie me , but my assurance of being in thee , and thou in me . 63. Let me always O Lord meditate on thy love and mercyes in loving me . 64. Ah suffer not any thing in this world of this world to content or delight me , unless thou be in it , my sweet Iesus . 65. O Lord grant that as often as I do sin , I may sigh and sorrow for sin , and earnestly desire to sin no more . 66. Grant that I may set all my affections and love on thee ( my dear Saviour , and Soveraigne Lord , who art the Fathers glory , the Heaven of Heaven in Heaven . 67. Grant O Lord , who art my God , and all my good , that in all Conditions I may abundantly rejoyce with true contentment , and not at all to murmur or repine at thy hand , though heavy on me . 68. Ah Lord be thou always all my thoughts , all my joy , and the only and all the rejoycing of my heart . 69. Grant that I may always love thee O my Lord , more then my life , yea then the life , that is , the Salvation of my Soul. 70. Grant O Lord , that I may not so much by much labour for the joyes of Heaven to my self , as to do thy will on earth in love only to thy self . 71. Grant O Lord , that all my solace may be in uprightness of heart to serve thee . 72. O Lord give me grace , that whilst I am on earth , I may labour to do thy will , with my whole will as it is done in Heaven . 73. Grant O Lord , that I may every day , yet all the day long have Communion with thee the Spirit of grace , my sole comforter , and only comfort . 74. Grant that I may will nothing but thy will , O thou my Father in Iesus Christ which art in Heaven . 75. I had rather have thy smiles in Hell , O my sweet and dear Iesus , if it could be , then thy frowns in Heaven . 76. I had much rather , if it could be , be in Hell and obey God , then in Heaven and sin against him . 77. O God , give me , I most humbly beseech thee for Jesus Christ his sake , those things , and those things only , both for soul and body ▪ on earth , as may prepare me , and make me fittest for Heaven . 78. I had much rather choose death , then choose to sin . 79. Though I cannot live without sin here , yet whilst I live here , suffer me not , O God , at any time to consent unto sin . 80. I do beleive that Christ Jesus is my Jesus and my Christ , and that he makes intercession for me every moment , and ever will , even to my very last moment . 81. I had much rather enjoy affliction with enjoying thee , O my Saviour , then all manner of prosperity if thou do'st not prosper it . 82. As long , O God , as thou givest me bread , water and grace , I will acknowledge that I have sufficient , meat , drink and rayment , yea that I fare delitiously , and am arrayed more gloriously , then if I were with purple scarlet and fine linnen . 83. To do thy work O God , is the wages I desire , and which will and shall ever content me . 84. Ah Lord , I praise thee for that thou hast given me a heart to be willing to part from all things most willingly , so I might part from all sin also . 85. Dispose of all things as thou wilt , O God , do but only leave me thy self in possession . 86. All good thoughts come in love , O God , from thee , to me , but woe me , miserable me , for that all evil thoughts come from my self in hatred to thee . 87. Good Lord make my heart and all my thoughts such , that I may be only such , and alwayes such , as thou would'st have me to be . 88. Do thou , O Christ , live and raigne by thy power and might in me , that the mighty power and raigne of sin may be cast out of me . 89. Let not the things of the world , put thee O Lord out of my mind , not sin out of my heart to abhor it . 90. Give me , O Lord grace and power to Conquer and cast out all worldly lusts and affections out of my heart , that there be a place for thee , and thee only to dwell in , my sweet Jesus . 91. Grant O Lord , that I may esteem the worlds gifts without thee my Saviour , as the Devils gifts , that will destroy me . 92. Grant O Lord , that I may ever beleive and esteem my best duties and performances ( as from my self ) to deserve nothing but shame & confusion , being but as filthy rags , and a menstrous cloath , and that I am less and less worth at the best , then the least of all thy mercies . 93. Nothing but thy blood O Lord , can wash me , nothing but thy death could satisfie for me , nothing but thy resurrection can raise me , and nothing but thy living , can make me live . 94. Let thy blessed Ordinances O Lord be more delightfull to me then my meat and drink , and sweeter to my tast then the hony and the hony comb , let them much more please me then the pleasures of Egypt , which are but for a season . 95. I had much rather have nothing of the world , and hate it , then all the world and love it . 96. I had rather be the poorest in the world , then the richest , as for my own good and profit alone . 97. I am more affraid of honour then of dishonour , of riches then of poverty , of high degree , then of low degree , of applause , then of contempt or scorn , of health then of sickness , and of my life then of my death , yet I know that God is all , and in all these , therefore I will feare neither , for I know that , that which he giveth is the best , and I shall profit best by it . 98. Ah that I had so much grace , as to be alwayes able to meditate on the love and sweetness that is in my Saviour , I would not leave that blessed condition of Communion with him , ( one houre ) to gaine all that the world hath to give . 99. Surely , if I could alwaies think on my Saviour , I would willingly alwayes think on him , I would not only have him in all my thoughts , but I would have him be all my thoughts . 100. One moments Communion with the Spirit of grace , were to be prefer'd incomparably above all the pleasures and sweets of sin , though their end were not bitter , but sweet . 101. I would willingly loose all that I have of the world , if so be I could loose the thoughts of it likewise . 102. I would much rather have not any thing of the world , and be not of the world , then have all it hath , and be of it . 103. I cannot be poorer then to have the world , and love it , nor richer , then to be without the world , and hate it . 104. Though I cannot remember what I should ▪ yet I remember well , I never did , nor I do not do what I would . 105. I had rather say nothing then my own words , when I speak by prayer , or any other way unto God. 106. Oh blessed Spirit , Sanctifie my thoughts and my words , when I take upon me to speak unto God or of God. 107. Oh sweet Jesus , present , I most humbly beseech thee , my prayers , and my self unto thy Father , that he may receive and accept of both , through thy merits and mediation . 108. O God , my God , give me grace so to live . as I may be alwayes ready , willing , and rejoyce to dye ; let thy time be my time , whether it be sleeping or waking , on thy day , or on ours , whil'st I am doing thy work or mine owne , thy time and thy will be done , O Lord , not mine . 109. O Lord let me never leave sighing for sin , till I leave sinning . 110. Let sin , O Lord , be much more bitterer unto me after repentance , then it was sweet before repentance . 111. Let me O Lord esteem any death much sweeter , then the bitter life of any sin , though it live but a moment in me . 112. Give me , O Lord , any affliction , unless that which I cannot beare , ( sin . ) 113. Let me live so long here O Lord , till I am utterly dead to all sin , and sin dead to me , and then Lord take me to thy self when thou wilt , that I may live for ever to thee and with thee . 114. O Lord though thou give me poverty and Contempt with the grace of content , I shall be as rich and as honourable as I desire . 115. Take my thoughts , O Lord , from the world , and then take the world from me as soon as thou wilt . 116. Give me O Lord so much grace to love thee ▪ that it may extinguish all other loves that are in me . 117. Make me O Lord thy Servant , and let me know it . and I will never desire , nor ask any other honour or Condition . 118. I would much rather have Christ in me , and doubt it , then not in me and believe it , rather such true sorrow , then such false joy . 119. If Christ were not in Heaven , I would not desire to be there , my desire should be , to be where Christ should be . 120. Let me so love thee O Lord , as I may alwayes fear thee , and so fear thee , as I may ever unfainedly love thee , let these two graces be never sever'd from me , nor I from them . 121. Let no sin keep me from thee , but let every , and all sins drive me unto thee , for I know that thou art a God , pardoning all sins and Blasphemies , all iniquities and transgressions of such as repent , and resolve to do so no more , and I know that thou art my God , and Father in Jesus Christ. 122. Love me then so , O Lord my God , I humbly beseech thee in Jesus Christ , as to keep me unspotted , that is from sinning against thee , either in thought , word or deed , wittingly , or willingly . 123. Let thy mercyes O Lord , my Lord and my good God , so draw me , and thy Judgments so drive me , as I may never be at rest nor quiet , untill I come to have quiet rest between thy breasts my dear , my sweet and saving Jesus . 124. Let me O Lord so think on the world , as to hate it more and more , untill thou givest me so much grace so to hate it , as to think on it no more . 125. Let me not O Lord live so long as to desire to be younger to live longer . 126. But let me rejoyce in my age , for that I am nearer the death of sin , and the life of Eternall Glory . 127. Make me O Lord , not only such as I desire to be , but such as thou would'st have me to be , which is , I trust , to be one with thee and in thee . 128. I desire O Lord , not only to be what I would be , but what I should be . 129. It is in thee O Lord to give all things , for thou art all things , therefore of thee do I humbly beg all things . 130. Let me not live one moment longer , after I have done the work of my Generation , that is , not live for my self , but for thee O Lord. 131. Let my will O Lord , be only to do thy will , to will thy will , and to submit to thy wills will. 132. Let me be wholly thine , holy thine , only thine , all thine , alwayes thine , and ever thine , here in thy Kingdome of grace , and hereafter in thy Kingdome of Glory . 133. I had much rather have the punishment of sin and not sin , then the evil of sin and no punishment . 134. Ah how sweet is it to want the worlds sweets , and in its want , to find no want , but even in want most to abound . 135. O Lord thou knowest I desire not so much the world , as to have my thoughts and affections taken from the world . 136. Could Heaven and Eternal life be purchased , for to choose and commit one sin willingly ) I would not purchase nor have it on that condition , but rather depend on the love and mercy of God , in Jesus Christ. 137. I am sure God is my God , because he hath given me a heart to fear him in love , and to love him with fear and trembling , to rejoyce in his Statutes , to desire to do his will universally , and to depend and trust on his sure mercies and faithfull promise in Jesus Christ. 138. I am sure God did ever love me , because I am sure he doth now love me , and therefore I am sure he will ever love me , for where he once loveth , he ever loveth , and did ever love . 139. I am sure God loveth me because he hath given me a heart to hate all sin universally with a sincere and perfect hatred , both in thought , word , and deed . 140. I am sure God loveth me , because he hath given me true conviction , and sincere sound and unfaigned repentance , from & for all sin , esteeming all exceeding sinfull , both the great and the small . 141. I am sure God loveth me , because I delight in his wayes , and for that all my longings and desires are to do all his will. 142. I am sure God loveth me , because I find his Yoak easie , and his burthen light . 143. I am sure God loveth me , because I would not commit any sin ( nor could I sin willingly ) to get his love , if I doubted of it . 144. I know , and am sure that God loveth me because that I do most heartily and sincerely desire to love him , a thousand thousand times more then my own self . 145. I know God loveth me , because I love him most for himself . 146. I know God loveth me , because I desire nothing so much , as to be his faithfull , humble , and obedient Servant . 147. I know God loveth me , because I love every man , especially such as I beleive love him , and because their conditions what ever they be , make none with me . 148. I know God loveth me , because I love every mans soul , prosperity and happiness as my own , and their bodies more then my own . 149. I know God loveth me , because those that have been , and are still my Enemies in the flesh , I love both in the flesh and Spirit . 150. I know God loveth me , because I do sincerely pray for the souls and bodyes of those , whom I have cause to beleive that they hate me . 151. I know God loves me , because I hate nothing , but what he hates , which is sin . 152. I know God loves me , because he hath thus changed my heart , from hatred to love , and hath made me to hate what I loved , and to love what I hated . 153. I know God loves me , because I love all things for his Glory , all things in subordination to him , who is all things . 154. Ah sweet Jesus , give me so much love , to love thee here on earth , as thou lovest me when thou wert here , for I cannot else love thee enough , nor soon enough . 155. Ah that I had ever loved thee , and never loved sin . 156. Ah Lord give me this great grace of love , that I may forget all other love , forsake all other love , and hate all other love , that shall in the least hinder my love to thee , or lessen my loving of thee , for my soul desireth only to love thee . 157. Thou only art lovely , Ah my sweet Jesus , and my only beloved . 158. O Lord my God , let my love to thee increase , as my life shall decrease . 159. And as I draw nearer to thee , let me O Lord find thee more lovely , and more and more to love me . 160. Let me so love thee O Lord , my Lord , as I may love thee only , serve thee only , fear thee only , and be delighted , ravished , and comforted in and with thy love . 161. With thee O Lord , I leave my self as a token of my love , Ah give me thine , and let us never change . 162. The love O Lord I have for thee , I confess I had from thee , it being now in me , O let us both abide , and let me dwell in thee . 163. Let it never seperated be , from thee nor me , but of two let us be made one , and never more be alone . 164. My whole desire O Lord , is to do thy will , it is to thee , and to remember thee . 165. O Lord lead me by thy holy and blessed Spirit , that I may never be led astray . 166. Let me not O Lord do any thing by my self , as for my self , but all things by thy self , and for thy self . 167. Be thou alwayes with me that I may never be without thee , O most holy and blessed Spirit , my Sanctifier , that I may be all , and alwayes sanctified . 168. Let me love thee O Lord more for thy service sake , then for my souls sake . 169. Let me desire and long for Heaven , more to do thy will , then to have my will. 170. O Lord if thou wert not in Heaven , I would not desire Heaven , but my desire should be , to be with thee . 171. O Lord let the same desires be in me whilst I am on earth , as shall be in me when I am in Heaven . 172. The desire of my heart and soul O Lord thou knowest is only to thee , and for thee , and to be alwayes guided by thee . 173. Increase this holy desire in me O Lord , untill my soul and body shall be filled with thy blessed fulness . 174. O sweet Jesus , dwell in me ever , and goe not out of me never , for when I have thee Lord , I have , all that I desire and crave . 175. I am most willing and ready to loose my life to preserve thee O Lord , but not to preserve my life to loose thee . 176. O Lord what thou hast given me , which is all , take when thou wilt , and in what manner thou wilt . 177. Make O Lord thine own Conditions with me , I will make none with thee , but to obey thee , and serve thee on thine own terms . 178. Teach me O Lord to know my self as thou knowest me , and to hate my self for sin , as thou lovedst me when I was in my sin . 179. I desire to hate sin as the Devil , to fear sin as Hell , and to fly from sin as from thy wrath , O great God. 180. With thee I desire to leave and give my self O sweet Jesus , receive me , and accept of me . 181. O Lord go with me where I am to go , that I may be alwayes with thee , never from thee nor do any thing without thee . 182. O Lord let me only do what thou consentest unto . 183. I fear sin much more then the Author of sin . 184. Sin is my worst , my greatest , and my strongest Enemy . 185. Give me Grace and strength , O sweet Jesus , to Conquer sin , and I shall not fear all other Enemies . 186. Had I but one sin unforgiven , and thou should'st O Lord , make me my own Iudge , I should , and could not do other wayes , then condemne my self for ever into Hell. 187. I desire ever to magnifie Laud , praise , and extoll thy glorious name O Lord God , for making Iesus Christ my Iudge , whom thou hast appointed also to be my advocate . 188. Were I to choose , I would choose no other for both . 189. For sure I am , I cannot loose my cause , if he plead it , nor be condemned , he Iudging me , who was Iudged and condemn'd for me . 190. He dyed for me , and therefore I shall not see that death . 191. He hath paid my ransome , and therefore I must be acquitted . 192. He hath suffered , and therefore I shall ever raign , 193. He wore a Crown of Thornes , that I might ever weare a Crown of Eternall and incomprehensible weight of Glory . 194. He is risen and hath led Captivity Captive , that I might be delivered for ever out of all Captivity . 195. He is ascended up on high , and therefore I am sure he will lift me unto him . 196. He is gone to prepare a place for me , therefore I am sure I shall be for ever well plac'd . 197. He is sate down on the right hand of God , and hath convinc'd and Conquer'd all my accusers and enemies , therefore I shall in quiet rest , and perfect peace , sit down with him , and by him . 198. He hath all power and Authority given him by God , therefore I am sure no power shall or can hurt me . 199. He hath provided a place for all his Children and Servants , therefore I will not be afraid nor fear . 200. He hath promised , and he is faithfull , therefore I will believe and not doubt , but rejoyce . 201. O Lord let me fear nothing but thee , nor love ●othing but thy feare . 202. My love O Lord to thee , is surely thy 〈…〉 . 203. O Lord put the vaile of thy fear before my eyes , and my heart , that I may not sin against thee by ne●ther . 204. Ah Lord God , suffer me never more to doubt of thy love , seeing thou hast so freely , and willingly given the Son of thy love , even thy dear only , eldest , naturall , and beloved Son , Jesus Christ , to dye for me , and in my place , and stead . 205. Ah sweet Jesus , Be thou pleased so to take up thy aboad in my heart , and to dwell there , as I may alwayes find thee there , to comfort me , and to direct me how to walk well pleasing unto thee ; let me always hear thee , speaking to me , how I shall do every thing I take in hand to do , so that all my thoughts , words , and deeds , may tend only to thy honour and glory , the Credit of the Gospel , the good of others , and the eternall Salvation of mine own soul. 206. Ah Lord , give me grace in all afflictions , to consider that its much less then I deserve , and that thou mightest justly have sent them on me sooner . 207. Hell , O Lord I confess is only my desert , what less thou givest me , is more then I have or can deserve , and less punishment , then the least of my sins hath deserved . 208. Therefore in all Conditions I desire to bless thy name , and to praise thee , with a thankfull , contented , and rejoycing heart . 209. Le , O Lord , all thy afflictions teach me and tell me that thou art mindfull of me , and that they are friendly , yea Fatherly Visitations , and tokens of thy Fatherly true love in Iesus Christ. 210. O Lord suffer me not to sell my portion in Heaven , for any Portion of earth , on earth , the honours , riches , or pleasures thereof . 211. Let even this Portion , thy service and work O God , be preferred by me , and be dearer to me then all things of this world . 212. A Christian once in Christ , united to him , cannot be taken out of him , no more then the same water cast into the Sea can be taken out again , for he is become a part of Christ , even as the drops that fall into the Sea , are forthwith a part thereof . 213. Seeing then thou hast made me one with thee , received me a little drop into thy self , the Ocean of blessedness , and of all goodness , happiness , and felicity ; My sweet Jesus , I am sure I shall never be separated from thee . 214. Let me O God , so live the remainder of all my life here on earth , as that thou maiest not be ashamed to be called my God , and to give me eternall life hereafter in Heaven . 215. O sweet , glorious , and glorified Iesus , inhabiting Eternity from all Eternity , look not on me as I am in my self ( without thee ) but as one in thee , even as a member of thy blessed self . 216. Love me , O Lord God , with thine own love , even with that love in Iesus Christ , wherewith thou lovest thine own . 217. When , O Lord , I have thee ( though alone ) I have what I desire , yea and all that I desire , for thou art all , and the only desire of all my desires . 218. Give me , O Lord , thy self , though without any thing else , and I will never ask thee any thing else . 219. But though thou dost , O God , give me all things else , ( and not thy self ) I shall account it even as nothing . 220. Having thee alone ( My dear Iesus ) I have all things , and having not thee , I have nothing that I truly love . 221. Give me then thy self , and that shall content me , but unless thou dost give me thy self , I am resolved never to be contented . 222. Give me then so thy self , O Lord , who art my delight , as I may do all things by thee , and nothing at all without thee . 223. Give me so thy blessed self , as I may alwayes enjoy thee , beholding thy glorious face , and the light of thy blessed Countenance , and may hear thy most sweet and comfortable voyce , to comfort , revive , and refresh me . 224. Be thou O Lord , mine all , and let me be thine all . 225. Though I much fear , and would not commit any sin , yet I am not at all afraid of all the sins I have committed . 226. Though I know that God hates all sins , yet I much rejoyce that I was made a sinner . 227. Though I know that God justifies the ungodly , yet I would not be ungodly . 228. Though I know that grace doth abound more then sin , yet I would not sin that grace may abound . 229. Did I doubt of the pardon of my sins , to have their pardon , I would not choose willingly to commit one sin . 230. Ah Lord , do not only pardon all my sins , but give me grace to sin no more . 231. Let me O Lord be as unwilling to live in sin as to dye in sin . 232. Let me fear as much the committing of any sin , as the punishment of all my sins I have committed , fear sin before committed , as the punishment after committed , yea fear sin , more then the punishment of sin , choose the punishment and not sin , rather then sin , and have no punishment . 233. Let me hate sin most , because it is sin , and therefore most to be hated . 234. Let me hate sin , as much after pardoned , as before , and before committed , as after . 235. Let me , O Lord , hate sin , as thou lovest a sinner that would not sin . 236. Let me be , O Lord , as unwilling to commit sin , as thou art willing to pardon them when committed . 237. Let me even be as unwilling to commit any sin , as thou ▪ O Lord , art willing to pardon all sins . 238. Let me , O Lord , die to all sin , that I may live to all grace . 239. Though , O Lord , I know that thou pardonest all sins and transgressions , yet suffer me not willingly to choose , or commit any sin , nor consent to any Transgression . 240. Let sin dye that grace may live , Let grace live , that sin may dye . 241. Let sin dye in me , that thou mayest ▪ O Lord ▪ live in me . 242. Let me dye to sin , that I may , O Lord , live to thee . 243. Let me , O Lord , dye to sin ( whilst I live ) that I may not dye in sin , ( when I am dead . ) 244. Let me , O Lord , so dye here to sin , that I may not dye hereafter for sin . 245. O Lord let me so dye , as I may not dye Eternally . 246. Let sin O Lord , be rooted out of me , that I may be rooted in thee , and thou in me , my sweet and saving Iesus . 247. Let me , O Lord , be so rooted in thee , as I may never be rooted out of thee . 248. Let me , Lord , take such deep root , That I may bring forth much fruit . 249. Let my root be such in thee , That my fruit be much to me . Let my fruit be such to thee , That the fruit be like the Tree . 250. Let O Lord my death to sin appear , by the appearance of the life of grace . 251. Let me O Lord so live , as I may never dye but to sin . 252. Let me , O Lord , so live to thee here , as I may ever live with thee , and in thee hereafter . 253. Were not thy work , O God , the work of my Salvation , yet would I prefer it , and do it , before that of my Salvation . A Prayer . AH most blessed , Incomprehensible , and Eternall Lord God , Glorious in Holiness , fearfull in Praises , doing wonders ; the Heavens are not pure in thy sight , and yet thou art gratiously pleased in Jesus Christ to look down , and to dwell in poor man , who is sinfull Dust and Ashes ; thou livest only in the highest Heavens , and in the lowest hearts , the one is thy Kingdome of Glory , the other of thy grace , good Lord make my heart so low in my own esteem , as it may be so high in thine , that thou may'st make it thy delight to dwell in it for even ; Ah Lord when I consider all that thou hast done for me , and all that I have done against thee , I am ashamed , and confusion seems to cover my face as a vaile , having , O Lord , transgrest all thy holy and just Lawes , and broken wilfully , willingly , knowingly , and presumptuously all thy Divine Commandements from the first to the last , from the greatest to the least , as well by Commission as Omission , as well by actuall sin , as Originall sin , knowingly as well as ignorantly , both wilfully and willingly on thy dayes , as well as on our dayes , in thy house as in other houses , in doing thy work , as in doing my own work , in duties , as well as out of duties ; praying sins , reading sins , meditating sins , Sermon sins , and Sacrament sins , so that my repentance must be repented off , and my Prayers Prayed against , even my sighs and groans have need of tears to wash them , and my very tears of doubled tears . How Lord have I made thy holy things unholy unto my self , and turned thy graces into wantonness , and quencht the motions of thy holy Spirit by wilfulness , how Lord have I treasured up wrath against the day of wrath unto my poor soul , and made thee a savour of death unto it , when thou comest as a Savour of life ; how have I , Lord , hated to be reformed , and turned from thee when thou camest running towards me in love and in mercy ; how have I cast thy promises behind my back , and trampled thy precepts under my feet ; how many times have I broken my Promises , Vows , and Covenants made with thee in my straights , with how much more eagerness and earnestness , have I served my sinfull Lusts ( then thee ) in thy services , my good Lord God ; and how much more pains have I taken for earthly things then for Heavenly ; how much more delightsome have these things below , and the remembrance of them ( been unto me ) then the things above ; how much sweeter hath sin been to me then grace , and how have I bent my will against thy great and holy will in all things ; how willingly and how fast , O Lord , did I run in the wayes of Eternal destruction ; and how , good Lord , have I vehemently delighted and laboured , to make others to commit the same sins , and to do the same things ; how easily , and how willingly did I believe the suggestions of the Devil , and with what willingness have I left thy work , and how often , good Lord , to do his , nay , which is yet worse ; how often have I tempted him the tempter to tempt me unto sin , when I knew that the wages of sin was death , even Temporal , Spiritual , and Eternall , for body and soul , doing my very utmost to destroy both . But what , O Lord , are all these sins , to those I do not , to those I cannot remember , and that both for greatness , and multitude , yea what are all the sins I have committed , to those I would have committed , had'st not thou in love and in mercy , O most gratious , loving , and most mercifull Father , in Jesus Christ ( restrained me ) and come in continually unto my help & succour , even when I was altogether helpless and succourless ; thou did'st , O Lord , own me , when I would not own thee ; thou did'st run after me when I did my utmost to run from thee ; thou did'st , O Lord , continue knocking , when I would not open to thee , and wert'st contented , such was thy endearing loving love unto me , to stand at the dore of my heart without , untill thy locks were wet with the dew of Heaven , and when I was most pitiless , then did'st thou most pity me , and took'st me from my self , and out of the power of all my adversaries , and did●st enter with ferceable possession into my heart , there to lodge , sup , and dwell for ever , which though thou foundest to be more unclean then a dunghill , and is not this enough to cause all the Creatures in Heaven and Earth to stand amazed , and with wonder and astonishment to admire the condescention of so great a God as thou art . Ah Lord God , what could I more desire , nay what could'st thou do more for me then thou hast done , to bring me out of the death of sin to the life of grace , out of the suburbs of Hell , into the suburbs of Heaven ; me thinks , Ah me thinks , I may truly say , out of Hell it self , into Heaven it self ; such a vast difference there is , such a blessed and glorious change there is already , blessed and ever magnified , and praised be thy ever blessed , great and most glorious name of Jehovah , my strength and my Portion . Thou hast not only , O Lord , delivered me out of the pawes of that rearing Lyon ( the Devil ) who had almost devoured me , but hast given me of thine own power and strength , to overcome him , to trample him under my feet , and to despite him to his very face , thou hast discovered unto me his falseness and malice , and the wickedness , and the deceitfulness of my own deceitfull wicked heart that did thus betray me . Ah Lord , what can I , such a poor wretch as I am render unto thee for all thy benefits , I am a worm , and no man , the greatest , and the chiefest of sinners , the very worst of the worst of men ; O Lord accept of what I have to give thee , of these two poor mites my soul and body , true O Lord , I confess and acknowledge that they are not worth● to be put into thy rich Treasury , but if thou wilt be pleased to stamp on them , the glorious Image of thy Son Jesus Christ , I am sure they will pass for currant coyne in thy Heavenly Court , and thou thine own self wilt esteem them of thy peculiar Treasure : O Lord set me as a seal upon thy heart , and let thy love be setled upon mine , that I may be out of love with all , that I may be only in love with thee , and let all my members and faculties , be but as instruments to act thy holy and blessed motions . Ah Lord God , good as great , and great as good , when wilt thou by thine Almighty power utterly destroy and root out all sin out of me , when shall the time , O Lord , come , that it shall be Crucified unto me and I unto it , when shall the time come that I shall see it no more , when shall the time come that thou wilt , O Lord , give me a finall Victory over it , and totally destroy it , when Lord , shall come that blessed day wherein I shall not sin , when I shall put off sin as an old garment , and never more put it on , when all tears , fears , sighs and groans for sins , shall be expell'd and extinquished , when thou O Lord , my sweet and blessed Iesus , shalt only be my all and my all . But grant , good Lord , though sin be in my heart , that my heart be not in sin , and though sin rule over me as a Tyrant , let it , Ah let it never raigne in me a moment as a Soveraigne , and though I cannot live without sin , yet good Lord , for thy goodness sake , let me live without consenting unto , delighting in , or approving of any sin whatsoever , either in thought , word or deed , but let there be alwayes , and continually in me , a heedfull , watchfull , carefull , Circumspect care ; though temptations fall on me , let me not fall into temptation , but deliver me from all evil , O thou my Father which art in Heaven , and cause me to work out my Salvation with fear and trembling , and to labour more and more to make my calling and election sure , before I goe hence , and be no more seen . And knowing , Lord , that thou hast in the abundance of thy love and mercy , provided for me a Kingdome which cannot be shaken , let me have grace in my heart to come before thee ▪ and to worship thee , the true God , with reverence and godly fear , that I may alwayes run and not grow weary , and walk , and not faint , write , O Lord all thy Lawes of grace in my heart , and thy Statutes of Love in my mind , by the finger of thy holy and blessed Spirit , that I may never goe astray to the right hand of pleasures , or to the left hand of profits ; weane me O Lord , from the world , ere thou take me out of the world , and whilst I do live in the world , let me be dead to it , and to all the things of it , which are the honours , riches , and pleasures thereof , the lust of the flesh , the lust of the eye , and the pride of life , and give me those things , and those things only , which may make me thine , and only thine , that I may be alwayes thine , and ever thine . Teach me , O Lord , to use the world as if I used it not , that I may not abuse it , my self , nor thee who hast given it me to use , but not to abuse , give me , O Lord , I humbly beseech thee in Iesus Christ , grace to be alwayes mindfull of my last end , and of the reckoning that I must make before thee , the judge of Heaven and Earth , take away all my doubts , fears , and cares , for the things of this life , that I may cast all my care on thee , who carest for me , for the earth is thine , and the fulness thereof ; grant O Lord , that I may know how to want , and how to abound , and to be alwayes content in all conditions , knowing that all things , shall be for my greatest good ▪ and that though affliction be in the night , yet joy shall come in the morning ; grant , O Lord , I beseech thee , that my last thoughts may be my best thoughts , and my last dayes O Lord , my best dayes ; grant , O Lord , that I may be willing to loose all to gain thee , and to esteem it no less but great gaine ; grant that I may be willing to decrease , that thou maist , O Lord , increase to spend and to be spent for thee , and to follow thee the Lamb of Righteousness , wheresoever thou goest ; grant that I may be as willing to weare the Crown of Thorns , to obey thee here , as the Crown of Glory to praise thee hereafter ; and grant , O Lord , that I may be as willing to suffer for thy glory , as to raigne with thee in glory , and that I may desire Heaven much more for thee , then thee for Heaven . Ah Lord , I could be content With Mary to sit at thy feet , and to wash them with my tears , and to stand behind thee , being altogether ashamed to come before thee ; how willingly , O Lord , how willingly do I with Jeremy wish , that my head were a Fountaine of water , that mine eyes might gush out Rivers of Tears ; and Ah that I could with David weep continually , with Magdalen abundantly , and with Peter bitterly , that I might give my soul no rest , untill I come into thy blessed Arms , the blessed joyfull , saving Ark of Rest , which shall for ever cause me to flote and swim above all the storms and tempests of sin , and Satan ; and grant , O Lord , that having past the time of my Pilgrimage here in thy fear , I may dye in thy favour ; unite me O Lord , I most humbly beseech thee , so n●gh unto thy self , that I may be made bone of thy bone and flesh of thy flesh ; make me a member of thy Mysticall body here , that I may be for ever a member of thy glorious body hereafter . Ah Lord God in Jesus Christ , I beseech thee to sanctifie all afflictions and Temptations unto me , and lay no more upon me at any time in body or mind , then thou shalt in thy goodness , and for thy glory in able me to bear , and take not thy holy and blessed spirit the Sanctifier and the Comforter from me ; be thou my help in want , my strength in weakness , my joy in sorrow , my comfort in grief , my riches in poverty , my palace in Prison , my home in banishment , my health in sickness , and my life in death , let thy blessedness in thee , O Lord , cause me to see my cursedness out of thee , let thy overflowing fulness cause me to see my emptiness , thy beauty my ugly deformity , thy light my darkness , thy glory my ignominy , thy riches my poverty ▪ thy obedience my disobedience , thy perfection , my imperfection , thy holiness my unholiness , thy glory , my shame , thy wisdome my folly , thy strength my weakness , thy goodness , my badness , thy Heaven of happiness & blessedness my Hell of unhappiness , & wretchedness , thy all things my nothing . Ah sweet Jesus , that camest down from Heaven on earth , to lift me up from earth to Heaven , thou took'st my nature on thee to make me partaker of thine own holy blessed , and divine nature , thou becamest the Son of man , to make me the Son of God ; thou becam'st , O Lord , my Lord , an heire of misery , to make me an heir of mercy , yea Co-heire with thy self of Heavens great glory and eternal happiness , felicity and blessedness , which is thy Father , self , and holy spirit , three persons but one God ; thou wert , O sweet Jesus , Lamb of God , Son of God , made a curse , that I might be made a blessing , thou would'st dye once , that I might likewise dye but once , and then live with thee for ever and for ever ; thou did'st , O King of Glory weare a Crowne of Thornes , that I might weare a Crown of Glory ; thou wert lifted up on the Cross to lift me up unto thee , thine arms nayl'd abroad , to shew how willing thou wert to imbrace me , thy feet nail'd together , to shew thy willingness never to goe from me , thy head hanging down to shew thy Willingness to kiss me with the kisses of thy mouth , of thy love for ever ; thy heart opened with a speare , even to let me in there ; thus did'st thou shew by the Crown of Thorns on thy head , the height of thy love , by the nayling of thy feet ; the length of thy love , by the spreading abroad of thy arms ; the breadth of thy love , and by the opening of thy side the sheding of thy heart blood , the depth of thy love . O blessed God , O most blessed love , there is no God like unto thee , nor was there ever love like unto this thy love ; thou did'st O Christ , thou did'st , suffer thy Fathers frowns , that I might have his smiles ; thou did'st O Christ thou did'st , drink up the dreggs of thy Fathers wrath , even Vineger mingled with Gall , that I might sweetly solace my self by drinking to thee the bottomless bottom of his endless love ; thou did'st , O Christ my Saviour , thou did'st , bear all my sins , that I might appear without sin ; thou did'st O Christ my Readeemer , thou did'st , shed all thy heart blood , to wash me from the filthiness of my own blood , and from the guilt of this thy blood shedding ; thou had'st O Christ , thou had'st , by face much more glorious then the Sun , defaced with Spittle , that mine might shine even as thine , gloriously in glory , though not so gloriously glorious ; thou had'st O Christ , thou had'st , thy body whipped , that by thy stripes I might be healed ; thou wert , O Christ , thou wert thus wounded , that by thy deadly wounds I might be ever Cured ; O love infinite and incomprehensible beyond degree , an offended God dyes , to set offending man free . Ah Love that surpasseth all understanding , ah goodness that surpasseth all love , that wert in love , mercy and goodness pleased to do this for me , not when I was a friend , but an enemy , not when I was in Covenant with thee , but when I was out of Covenant , not when I loved thee , but when I hated thee , not when I was lovely , but loveless , not when I was holy , but unholy , not when I desired it , but when I desired it not , not for asking it , but when I askt it not , not for having done any thing for thee , but even then , when I did all that I could against thee , not when I was thy Servant , but a Servant of the Devils ; and all this , O God my God , that thou did'st , was not for thy advantage , but for mine , not for thy good , but for mine , not for thy honour , but for mine , not for thy glory , but to bring me to glory ; and all this thou did'st , looking for nothing againe ; thou lovest me only because thou would'st love me , Ah height , length , depth , and breadth of love , that an offended God should sue , and wooe , and pray , and pay , and promise , and give , and dye , and live to reconcile , inrich , honour , magnifie , and exalt , offending man , poore , despicable man , vile , wretched , worthless man , nothing man , that can be fitly compared to nothing , but to nothing less then the drop of a bucket , or the dust of the ballance . O Lord , let these thy wonders of mercyes , and wonderfull compassions , cause me ever to admire and adore thy love and kindness , thy kinde love , thy goodness , and thy greatness , and to cry out , Lord , what is man , that thou art so mindfull of him , and the Son of man , that thou so regardest him , as to visit him , to magnifie him , to dwell in him , to delight in him ▪ to make him thy delight , to set thy heart upon him to do him good , even according to all the good that is in thy heart , having prepared for him a Kingdome , which cannot be shaken , a Kingdome of Glory , an Eternall and incomprehensible weight of glory , where is joy , all joy , unspeakable joy , and Rivers of pleasures for ever more , where is no night , but all is day , yea the Lord himself is the light thereof , where is no grief , nor sorrow , nor care , nor feare , but all teares shall be wiped away , and there shall be no more sorrow , nor sighing , but all joyes , and singing of praises , and Hallelujahs with the Angels and Saints , beholding the Lord of glory , yea the glory of the Lord , seeing him face to face as he is , and knowing him as he is to be known , there is no Canaanite in that Heavenly Country , no Cain to kill , no Sodomite to vex , no Ishmaelite to scoff , no Esau to terrifie , no Shimei to curse , no Herod to persecute , no Rabsheketh to raile , no Judas to betray , this Heaven is above all Molestations , and perturbations , and not for tearm of years , but for ever . Ah most holy , most great , and most glorious Lord God , bring me I most humbly beseech thee in thine own good , due , and appointed time , that I may behold thy beauty and thy glory , and the light of thy right blessed , and most blessed , and glorious countenance , which may by the bright Aspect shining on me , cause me likewise to shine more brighter then the Sun , and my soul and body together to be made perfect , pure , and holy , as thou , O God , art , though not so holily pure and perfect , and that both being enlightened with thy heavenly wisdome , may be made to know , the stability thereof , and be assured of thine Eternal and everlasting love , and living in me for ever , and for ever . Grant these things , O my God , and my Father in Jesus Christ , and what ever else thou knowest to be needfull or expedient for me , both for soul and body , and all for the merits of thy Son and my Saviour , thy Christ , and my Jesus , for whom my soul shall ever bless and praise thee , as the Lord my Righteousness , and to whom , with thy glorious Majesty , and holy spirit of grace , the Comforter , and the Sanctifier , be given by me , and by all thine , as all due is , and to none else , honour , glory , power , might , Majesty , dominion , and thanksgiving , now and for ever more , Amen . 1. Contentment though in Poverty , is the best , the surest , and the greatest riches . 2. Let me not set thee a time , O my God , but wait on thee for all things in thy time . 3. And when thy time shall come to send me forth , let me run and not grow weary , and walk , and never faint . 4. Send me , O Lord , whither thou wilt , and to do what thou wilt , I am willing to goe , and be , and do what ever thou shalt command , though to spend , and to be spent for thee . 5. And wheresoever , O Lord , thou shalt place me , I shall not account it my abiding place , no longer then it shall be thy pleasure that I there abide . 6. Being with thee , my God , where ever it be , I shall be I am sure where I would be . 7. And being in thee my Saviour , and thou in me , my condition , I am sure , will well please and content me , what ever it be . 8. Ah Lord , who would , or who should desire to live here in the flesh , being he cannot live and not sin , it is not subject to thy Law , neither indeed can be . 9. And who would not , or should not be willing to dye , to kill sin , that sin might dye , and be destroyed for ever totally . 10. Yet I am content to live , though I do sin , thy grace , O my God , being sufficient for me . 11. I had rather be on earth for thy sake , and to do thy will , then to be in Heaven , for my own sake only , and only to have my own will. 12. For is it not to be in Heaven , even to do thy will on earth , as it is done in Heaven , it is a Heaven on this side Heaven , an earthly Heaven , or a Heaven on earth , which , good Lord , give and grant me , untill thou givest me what thou hast promised me , which is thy blessed self in Heaven , who art the Heaven of Heaven in Heaven . 13. Where then soever , when , and how long soever I live or dye , I shall through thy good grace , live and dye contented , and most joyfully . 14. How willingly , how willingly Lord , would I leave this world , and all the things in it , if they were all mine , to live with thee , for I know thee , O Lord I know thee , ( and for which I most heartily thank thee ) that thou art much better then all things , yea all things compared to thee are nothing , and all things out of thee , that is without thee , can be fitly compared to nothing , but to nothing . 15. And yet , Lord , thou knowest how willing I am to live in this world , to live for thee . 16. Thou knowest , O Lord , how much more willing I am to dye then to live , and yet , Lord , thou knowest , how I strive to live , that I may not dye . 17. Give me grace , O my God , so to live , as I may dye daily , and to dye daily , that I may ever live . 18. Let me so live as I may live ever . Let me so dye , as that I die never : Let me dye but once , that I live for ever , Let me die that once , that I die never . 19. Come then O Christ , and set me free , That I may goe and live with thee : Then shalt thou be unto me gaine , And free me from Eternall paine . 20. When I do any thing that is good , it is against the will of the flesh , and when I do any thing that is evil , it is against the will of the spirit . 21. To will good , is many times present with me , but how to performe it , I know not at any time , how , ( of my self ) but this I know , that he that giveth grace to will , will also give grace to do , for both to will and to do , is from the good will of God. 22. When I do any thing that is good , that 's from the good spirit of God in me , but when I do any thing that is evil , that 's from the evil spirit of sin which is in me , and Tyranizeth over me . 23. All the will I have to good , is from thy good will , my good God , but all the will I have to evil , is from my own evil will. 24. Ah Lord , how hard do I find it to the flesh to do what I should , nay what I would , and how easie , Ah Lord , how easie , to do that which I should not , and would not . 25. Do thou therefore , O Lord , I most humbly beseech thee , work in me both to will and to do , according to thy good will and pleasure . 26. That as to please thee , O Lord , is the desire of my will , yea my wills only desire , so not to please thee , my God , I had rather , yea much rather dye then will , with my will willingly . 27. Let thy holy will , O God , be my whole will , and thy whole will be made holy in me , by doing it wholly and holily , by the powerfull assistance of thy holy Spirit . 28. To will thy will ( O God ) with my heart , is thy will , O Lord , written by thy self in my heart . 29. Let then thy will be in my heart , that with my heart , I may both will and do thy good will , my good God. 30. When with my heart I think on thee , Then from all sin my heart is free : Let then my heart still think on thee , That from all sin I may still flee : Lord , take my heart , and make it thine , That to no sin , it may incline . 31. The best of our best is so bad , that our all is worth nothing at all . 32. If then our best good be so bad , our holy things so unholy ; Ah Lord , how unholy is our unholyness , and how bad and evil is our worst evil , the evil of our worst things . 33. It is not my studious care , but thy care , O Lord of my study , that makes both my study and care prosperous , and advantageous . 34. It is from thee , O Lord my God , that I have , all that I have , Ah give me this mercy also , to be as willing to give it thee back when thou wilt have it , as I was willing to receive it when thou gavest it . 35. When man speaks to man , it can take no effect , but when God speaks to man ( what ever he speaks ) it shall take effect . 36. Let , O Lord , thy speaking to me and in me , be effectuall for the better , and not for the worse of my soul , a savour of life unto life , and not of death unto death , of life to my soul , and of death to my sins . 37. I had rather hear and learn one thing from the wisdome of God , then a thousand thousand from the wisdome of men . 38. Let all thy truths in me , O God , be confirmed to me , by the powerfull wisdome , and working of thy holy spirit . 39. Gods voyce brings me alwayes joy , and comforts my sad heart , but mans voyce causeth me alwayes grief , and saddens my joyfull heart . 40. I had rather be ever alone with God , and want all other things , then be one day without him , to have , and gaine , and keep all other things besides him . 41. For when God is in me then am I in Heaven , but when God is not in me then am I in Hell , for thy presence to me ▪ Lord , is to me Heaven upon earth , and thy absence , O Lord , Hell upon earth . 42. It is thy self , O Lord , thy blessed self , that I desire , and not the desires of my other desires . 43. When I have thee , Lord , I have all my desires , and yet when I have thee not , I do not , because I cannot , desire thee . 44. So impotent am I , as not able to will or desire my own good , so poor a wretch , as not ( of my self ) to wish my self rich , so much a slave , as to be content , yea willing and delight to , ever to be a slave , yea the worst of slaves , even to my own sinfull lusts , although I know they will ( if lived in ) drown me for ever in the pit of Eternall destruction , from which , good Lord , ever deliver me as thou hast delivered me , keep me out as thou hast hitherto kept me out , and preserve me to my lives end , as thou hast preserved me from the beginning , that I may ever live to thee , for thee , and to praise thee ever , and for ever . 45. Thou hast in mercy , O God , my God , brought thy self , thy ever sweet , blessed , gratious , and most glorious self to mee , ah bring my self in love , and obedience home unto thee . 46. My words , Ah my words , I know well , are but words , and the breathings of a sinfull man , but thy words , O my Lord , I well know also , that they are the breathings of a holy God. 47. Grant , O God , my God , that all my words may breath out sorrow for sin , and thy words breath in me the assurance of the pardon of sin . 48. For whose sins , O Lord , thou forgivest , thou also forgettest , whom thou pardonest ; thou wilt save , for where thou lovest , thou livest , and wilt , I am sure , ever live there in love . 49. To be taught by thee , O God , of wisdome , is to be well taught , make me ▪ O Lord , make me I beseech thee , as willing to learn of thee , as thou art willing to teach me . 50. And give me grace , O God , to retayne what I shall learn of thee , that I may forget what I have learnt of my self , and the world . 51. If earths sweets are so sweet , to earthly minds , as they prefer it to the sweet of Heaven ; Ah how sweet are Heavens sweets to heavenly minds , and how do they prefer it to all the sweets on earth . 52. How much sweeter , O my God , is the hony of thy word to the tast of my inward man , then the hony-Comb of the world to the tast of my outward man. 53. I had much rather say nothing then my own words , do nothing then my own works , and have nothing then all my own desires . 54. Ah Lord God , give me grace to live in Heaven whil'st on earth , by doing thy will on earth , as it is done in Heaven . 55. They are not the words of the mouth , but of the heart , that are agreeable and well pleasing to thy heart , O my God , the searcher , the tryer , and the knower of all hearts . 56. He that hath his heart right , all things that he doth and doth not , are right dear , and pretious in thy sight , and according to thy heart , O God , the giver and maker of all hearts . 57. When I sleep , O God , thou art still by me , And when I wake , I am still with thee : So that whether I sleep , or whether I wake , I am sure , O Lord , thou dost me never forsake . 58. To believe in God , is to know God , to know him is to love him , to love him is to fear him , and to fear him is to serve him , and to serve him is to obey him , and to obey him is to do his will , and to do his will , is to give up our wills to his will , and to give up our wills to his will , is to rejoyce in all things that he doth and wills , and to rejoyce in all things that he doth and wills , is to have a heart , according to his own heart . 59. It is not what I do , or can do , but what I would do , that best pleaseth thee , my God , who giveth both to will and to do . 60. O Lord , let not what , or any thing of that I do , please me , untill I am sure that it please thee . 61. O Lord , suffer me not to seek my own delight , but let my delight be to delight thee , who art the delight of my soul , and in whom only my soul delighteth . 62. If thy back parts , O Lord , do so much rejoyce my heart here on earth , how shall thy face cause me to rejoyce in Heaven , where I shall see thee face to face , and know thee as thou art to be known . 63. And seeing it is my only grief on earth , that I have offended thee my God , by sin , it shall be my only joy in Heaven to praise thee , for that thou art not offended with me for my sins . 64. Give me , O my God , for Christ his sake , thy Kingdome and thy Glory , that I may give thee honour and glory , for ever , in thy Kingdome of glory . 65. And till that day shall be , give me grace , O my sweet and saving Jesus , so to watch , and to waite , that when thy Kingdome shall come , I may rejoyce and say thy will , O Lord , be done , and so enter into the joy of my Lord , even into the Lord of my joy . 66. To do thy will , O God , is all the thoughts and desires of my heart and will , and in doing thy will , is all the joyes , delights , and ravishments of my willing heart , thus made willing through thine own good will. 67. I know well , that it s thou in me , my dear and sweet Jesus , that causeth my desires to desire thee , and the heart of my soul , to hunger and thirst for thee , and also that giveth me boldness to speak unto thee . 68. O Lord , I desire nothing but what thou wilt , and all that thou wilt , I willingly would , and willingly would nothing but what thou wilt . 69. I had rather do thy will , O my God , on earth , for thy self , and thy sake , then be in Heaven for my own self , and my own sake , thy service is dearer to me then my soul. 70. I had much rather do the least work for God , then have the greatest good and benefit for my self . 71. Whatsoever , O Lord , thou wilt have me to be , doe , and suffer , that I willingly would be , and long to do and suffer , and to have , and no other . 72. Wilt thou , O Lord , have me poor , afflicted , persecuted , banisht , evil spoken off , tormented , tempted , all these Lord , and what else thou wilt , so thou come with them , I shall rejoyce in them , and most willingly receive them . 73. It is not , Lord , what I desire only , but what thou hast ordained , that I only desire . 74. I know and am assured , that thou wilt , O Lord , sooner cast the earth into the Sea , and remove the Heavens , then take any of thy love from those whom thou lovest . 75. For seeing sin ( cannot ) nor shall not , separate us , Lord , what shall , what can . 76. It is fixt on thy own love , O Father , in Jesus Christ , thy Son most lovely , and therefore unchangeable , unmoveable . 77. It is from thy great Love , O my God , that I find thee lovely , but thy love is greater , for that I love thee , and yet more greater that I love thee only , but more greater then all , it is , that thou hast ever loved , and wilt ever love me . 78. Ah love that passeth all degree , the offended dyes , to set the offenders free . 79. It is thy mercy , O God , that I am not past mercy , that I contemne not mercy , that I know mercy , that I value mercy , that I prize mercy , that I seek mercy , that I hope for mercy , am assured of mercy , and that I desire the same mercyes for all others that are not past mercy . 80. To will thy will , O God , is to do thy will , when we would as willingly do it ( be it what it will ) as we will it . 81. To serve thee best and most , or to do thee , O God , most and best service , is in most submitting to thy will , be it what it will. 82. It is not the work of the hand , or of the head , but of the heart , that is according ot thy heart , and most delighteth thy heart , O my God , the maker , and the giver of all good hearts . 83. To wait is better then to work , if thou shewest us not what work is thy work , and what work we shall do . 84. Let me not , O God , ever ask any other condition then my present condition , and alwaies submit to thy will in my condition , as often as thou shalt change my condition , and esteem every change the best change , yea and a changing for the best . 85. And let chearfulness witness my contentedness , and my contentedness be shown by my chearfulness . 86. Ah Lord , my Lord , if thou did'st not at times afflict me , how often should I , Ah how often should I afflict thee . 87. But I mightily desire to magnifie & praise thee , O my God , for that I find when affliction comes on me , thou comest with it , and dost alwayes abundantly comfort me , yea my greatest comforts have been , when thou seemest as if thou would'st afflict me , that is even in affliction . 88. If affliction should goe from me , I fear I should goe from all good , which is from God. 89. Afflict me , O Lord , so much as thou wilt , and so often as thou pleasest , so that in it , I afflict not thee . 90. In affliction I fear , but out of affliction , Ah Lord , I consess I am careless , Ah too too careless . 91. Affliction makes me , O Lord , to run to thee , to cry loud after thee , and to importune thee for thy presence , but out of affliction , I goe softly , I speak softly , and know not how to beg with importunity . 92. If the outward man receive such joy and delight in the Creature , and by conversing with them , Ah what joy , delight and ravishment doth the inward man receive , having Communion with God , and enjoying his deare Creator . 93. If earth , and the things below , be able to satisfie any , surely , surely , Heaven , and the things above , shall be able , and will satisfie all , for every one there shall enjoy God , who is all , and in all . 94. Seeing Heaven on earth is so sweet , Ah how sweet is Heaven in Heaven , or the Heaven of Heaven , which is our God. 95. And seeing Heavens joyes are so great on earth , Ah how greatly great are they in Heaven . 96. Ah sweet , most ravishing sweet Jesus , let me enjoy them so here , that I may long to be dissolved , and to be in Heaven to enjoy them there , Ah to enjoy thee , thee , there . 97. Seeing one drop or tast of them is so delitious , Ah how delitiously , and delightfully are they fed , that feed on them continually , and shall feed on them for ever and ever . 98. Grant , O my God , that sins sweets , be to me bitter , and Heavens bitter , be to me sweet , and that I may alwayes prefer Heavens bitterest , to sins sweetest , and never to find any sweet in the sweets of sin . 99. I had rather see Christ with spirituall eyes , then in the flesh , with the eyes of the flesh , and to have him in my heart then in my arms . 100. Christ only can make us spiritually hungry , and he only can feed us with the bread of life , from him we have our spirituall thirsting , and he , he only can give us to drink of those living waters , the fountaine of life , being in him only . 101. Were there as many worlds to be offered me , as there would be minutes from Eternity to Eternity , I would not , nay , praised be God , I could not , give my hope , and my interest in my Jesus , to enjoy all their riches , honours , and pleasures , unto all Eternity . 102. For by how much he is above all things , and more worth then all things , by so much , yet by so much more , do I value my interest in him above all things , for all things to God , can be fitly compared to nothing , but to nothing . 103. For God is all things , and I am sure of him , and therefore I have all things sure . 104. He that believes in Christ , loves him , and he that loves him , fears him , and he that fears him , obeys him , and he that loves , fears , obeys , and believes in him , must and will walk as he walked . 105. We can both will and do our own wills , which are evil , but we can neither will nor do thy will , O God , which is all and only good . 106. Give me then grace , O God , the God , and giver of all grace , to deny my own will , to hate and forsake my own will , that I wholly and perfectly do thy perfect and holy will. 107. Let me then , O God , my God , so will to do , as I may only do thy will , for my whole will is , that thy holy will be do●e on me , and in me , that I may do thy will here on earth , O thou my Father in Jesus Christ , which art in Heaven . 108. Give me then thy self , my sweet Jesus , that I may please thy self , for without thee , I shall be still my self , and displeasing still to thee . 109. For I am all evil , and thou , O God , art all good , I am all Hell , and thou art all Heaven , Ah thou my God , that can'st do all things , turn my evil unto good , that my Hell may be brought into thy Heaven . 110. Joy in fear , and by reason of fear , for every man hath a double fear , till he have perfect love , that casteth out all fear . 111. Fear causeth me to doubt , and fear causeth me to believe , fear bringeth me grief , and fear bringeth me joy , fear casteth me down to Hell , and fear raiseth me up to Heaven , fear causeth me to distrust , and fear causeth me to trust , fear affrights me with sadness , and fear comforts me with rejoycings , for if I did not fear , I might justly be afraid , if I did not fear the want of grace , I might justly fear I had no grace , if I did not fear falling , I fear I should fall indeed ; But though through fear I am many times afraid , yet I would not be without fear , though I should be alwayes afraid , for fear ▪ causeth me to put away fear , and not to fear fear , nor to be afraid of fear , through fear I trust , I beleive , I rejoyce , and I hope I shall be for ever brought out , and freed from all fear . 112. Happy is the man that feareth alwayes , Prov. 28. 14. 113. Ah Lord , my God , that art most faithfull , and most true , make me , I most humbly beseech thee , in Iesus Christ , truly faithfull all my life , that I may be faithfull even unto the death , and then for ever to enjoy thy gratious promise of that Crown of life . 114. Make me faithfully obedient unto thee in all things , O Lord , all my life , that at death , I may receive thy faithfull promise of that Crown of glory and life , that I may ever live to glorifie thee , O Lord , of all glory , by an Eternall and Everlasting life . 115. Any thing of all that man can do , ( as man ) God will not accept , but all things that God doth , man should accept , and likewise know and beleive , that he doth all things , and therefore ought accept all things . 116. Mans best all , all mans best , is worse then all , but Gods least all , the least of God , is above all , and more worth then all . 117. When I have thee , my God , I have all , yea all that I would have ; But Ah , when I want thee , when I have thee not , when thou art absent , and seemest to be departed , or but estranged from me , I want all , am without all , and possess nothing , even nothing at all , though I have even all other possessions . 118. Let my all , O Lord , be all in thee , That thou maist be all unto me . 119. I am much more offended , that I have offended my God , then I am afraid , that my God is offended with me . 120. I much more fear my sins to come , then my sins past , because my fear for my sins past , is already past , but my fear is alwayes present , for my sins to come , yea it is my only fear , and that which afrights me only . 121. When I consider , and ponder , on the much joy that I enjoy , to the little I deserve to enjoy , and yet that this much , is little , to that which I hope , and believe , I shall enjoy . Ah how my heart is filled , and ravished , with unspeakable joy . 122. All glory be given to thee , O God , the God and giver of all gifts , of all grace , and of all glory , Amen , Amen . In Bourdeaux , Anno 1656. O Lord God , I most humbly , and most hartily beg and beseech thee , be thou gratiously pleased in love and in mercy , in and through Iesus Christ , to be with me thy poor and unworthy Servant , here in this place , where thou hast by thy Providence brought me , at all times , as thou hast been with me in all other places , at other times , that thy power and thy might may be seen in me , and thy holy and blessed spirit , leading , guiding , governing , and directing me in all things that I shall take in hand to do , that I may by grace walk uprightly in the mid'st of this crooked , froward , and perverse generation , and that they seeing my good works , that is thou , O God , working in me , they may glorifie thy great and holy name , O thou my Father in Jesus Christ , which art in Heaven . Ah Lord , suffer me not here following , to write my own words , but thine , not seek my self with selfish love , but thy self with true sincere unfaigned love to thy self , not mine honour , but thine honour , not my praise , but thy praise , not my glory but thy glory , my souls salvation , and the good , benefit , and advantage of others : and all I beg , and what else thou knowest to be needfull for me , for Jesus Christ , my blessed , only , alone Saviour , and Mediator , and Redeemers sake , Amen . A Prayer . O All holy , Almighty , Infinite , and Incomprehensible , wise , glorious , gratious , good , mercifull , patient , sweet , lovely , loving and most blessed , and ever blessed Lord God , thou art not only holy , but holiness it self , not only wise , but wisdome it self , not only good , but goodness it self , not only merciful but mercy it self , not only patient , but patience it self , not only sweet , but sweetness it self , not only love and loving , but love it self , not only strong , but strength it self , not only powerfull , but all power it self , not only great , but greatness it self , not only mighty , but Almighty , and might it self , not only blessed , but blessedness , all blessedness it self , not only happy , but possessing all happiness , making all happy that are happy , being happiness it self ; all good , O God , is in thee , and comes forth from thee , thou containest all things , being all things , all things being in thee , but art contained by none , thou art what thou wilt be , and therefore willest what thou wilt , it is thy honour and thy glory that thou art what thou art , all thy doings are wonderfull and like thy self , holy , just , and true , thou art all things , do'st all things , and givest all things , freely , willingly , abundantly , and continually , never repenting , repyning , nor upbrayding , glorious thou art in holiness , fearfull thou art in praises , doing wonders ; all thy works do praise thee , Ah let me thy unworthy , unnatural , disobedient , sinful and wretched Creature ( in my self ) out of thee , do the same , every moment , and all the moments of my life , by all my thoughts , words , and actions , both at home and abroad , that thy power , O God , and thy might , even thine Almighty power , may be alwayes seen in me , and shew forth to thy glory , that thou abidest and dwellest in me , so that all that shall behold me , may love thee , and long for thee , running after thee to obtaine thee , and so by enjoying thee , may likewise praise thee . O God , I know that thou do'st all that thou wilt , and willest all that thou dost , thou art as willing as able , and as able as willing , as great as good , and as good as great , nothing can hinder thee , nothing can deprive thee of being what thou art , for before any thing was , thou wert , all things have their all from thee , thou art the Alpha and the Omega , the beginning and the end , it is the greatest and the cheifest joy of all the Angells and Saints , in Heaven , and on earth , that thou art what thou art , and that they belong unto thee , and that thou art pleased to own them for thine own , thy glory is their glory , thine end their aime , thy will their wills , their chief desire to be , is to please thee , O God , to please thee , and to adore thee , without thee we know we can do nothing , nor should be nothing , thou O Lord God , art our all , and our all , for all our springs are in thee , and from thee . And now , O Lord God , I come at this time before thee to speak a word unto thee , but I find my self as unable as unfit , and as unfit , as unable , being empty of all good , and full fit , and ready , for any , or all evils , such , O Lord , thou knowest , is my wretched and miserable nature , averse unto all that is good , and prone unto all that is evil , but thou , O my God , in Jesus Christ , that art all good , and able to do all good , fill , O Lord , fill I humbly beseech thee , my empty heart , with thy self , even with thy fulness , that I may speak unto thee thine own words , and not mine own , for mine own words , would be but words , but meer words , but thy words , even thine , O God , are works , and work I know effectually : thou do'st not here us for our words sake , because they are but the words of men , nor for our works sake , because they are but mens works , nor for our own sake , because we have forsaken thee , but for thy great names sake , O Lord , which is thy self , and therefore for thine own sake thou hearest us . Ah Lord God , let me then so heare thy voyce as my soul may live , and so live as to praise thee , for to praise thee , O Lord , is to live , yea to live in thee , to thee , and for thee , which to do , Ah Lord , thou knowest is the desire I have to live ; Ah great God , be thou then gratiously pleased , in the abundance of thy great goodness , to speak a word in season , unto this dull , dead , senceless heart of mine , that I may be so ravisht therewith , as I may forthwith come out of my self , flye from my self , hate , loath , and abhor my self , in dust and ashes , cause me , O Lord , to consider my self as indeed I am , which is a little creeping clay , speaking earth , a worme , and no man , vile , sinful , wretched , and abominable from the Crown of the head , to the sole of the foot , there is no whole part in me , I am more Leprous then Gehazy , much more unclean then was Mary Magdalen , more blind in soul then Bartemeus was in body , more lame to run after thee , O Lord , in thy wayes , then was Mephibosheth in his feet , my soul runs with a greater flux of sin , then was the Hemorish Issue , and more then thirty eight years , O Lord , thou knowest all these diseases have been upon me , Ah Lord , my Lord , and my God , be thou therefore pleased in love and mercy to look upon me with one of thine eyes , and heale me , and thou shalt do as great a work as in curing them all , I know , and am assured that thou hast so great a skill , that if thou wilt , thou canst with a word forgive the one , and heale the other . Ah wonder of wonders , yea too too wonderful to beleive , but by those whom thou dwellest in , that thou wilt dwell and delight to dwell in such a heart , but all such know , O Lord , through the power of thy goodness , and the working of thy holy spirit in their hearts , that nothing is hard for thee , O God , to do : but all things are as easie as possible , thou bringest light out of darkness , and turnest evil into good , with the word of thy mouth , for he is only worthy , whom thou in favour accountest worthy . Seeing then , O Lord God , that it is thy good will and pleasure , to do so much for me as thou canst do , which is to give me thine own self , be thou , Ah be thou pleased in the riches of thy mercy and free grace , to accept of my self , not as a recompence , O Lord , for this thy great gift , but as an acknowledgment , that I have received so great a gift from thee , and that therefore I am no longer , nor no more , mine own , nor any others either in Heaven or on earth , but thine own , O Lord , and thine all , and I most humbly , and most unfeignedly beseech thee from the bottome of my heart in Jesus Christ , that it may so continue , and be , unto all Eternity , and that I may not henceforth , think , speak , or do , any thing by my self , from my self alone , without thee , O Lord , but that all my thoughts , words , and actions , may be wholly guided and govern'd by thee , to do all things agreeable to thy holy will , and according to thine own heart , who are the heart of my heart , the life of my life , and the soul of my soul , for by thee only and all one , I live , move , and have my being . Give me then grace , O Lord God , that I may so love thee , as to adore thee , so fear thee , as not offend thee , so delight in thee , as that thou mayest be my only delight , so obey thee , as to be obecient unto the death , so honour thee , as to walk humbly before thee , and give up my self unto thee , let me so run after thee as to obtaine thee , and get a blessing from thee , which may be a blessing unto me in life , in death , and after death , that by receiving from thee daily grace , I may give thee daily glory . Ah Lord , thou knowest how my heart seeketh to find thee , that I may enjoy thee , who art , and who only art the joy and rejoycing of my heart , that I may love thee , fear thee , adore thee , praise thee , prize thee , and give up my self unto thee , who hast given thy self for me , and to me , O Lord , thou art all things , and givest all things unto all Creatures , all things have their all from thee , who art all in all , in all things ; thou art , O Lord , brighter and much more glorious then the Sun , for the glorious brightness of the Sun , is from the brightness of thy glory , the Heavens have their beauty from thy beautifulness , the earth and the Sea , their plenty , & fulness from thy plentiful fulness , all the Creatures have all their strength from thy strength , and man his power , might and wisdome to govern them , and all things under the Sun , from thine Almighty power and wisdome . Ah most glorious Lord God , who art thus glorious to behold , how can I , Worme , behold thy glory , or thee , O Lord , the Lord of all glory , I confess and acknowledge , that I am not able of my self , to know my self , my vileness , wretchedness , emptiness , and nothingness , how then , O Lord , am I able to know thee , or to consider thee as thou art in thy self , and how much thy goodness exceeds my badness , thy wisdome my folly , thy strength my weakness , thy fulness my emptiness , thine Almightiness my nothingness , and yet how content am I , though nothing , or less worth then nothing , yea to be turned even into nothing for thy sake . But seeing , O Lord , thou hast in thy great goodness , love , and mercy , made me thine , make me now , O Lord , even what thou wilt , and send me whether thou wilt , I am ready and willing to to goe , and be , and do , and suffer , yea to spend , and to be spent for thee , for thou knowest , O Lord God , if I desire to live , it is to live to thee , in thee , and for thee , to praise thee , and for thy praise , for to praise thee is to live , and this to do only , is the only desire I have to live , for when I have thee , Lord , I have all that I desire and crave , thy presence being my Heaven on earth , and thy absence my Hell ; having thee , O Lord , I have my all , but wanting thee , I want all that I would have , thou only art able to content , to satisfie , and to please me , but nothing but thee , no●hing out of thee , nothing besides thee , O my God , yea all things besides thee , cannot give me any true pleasure , delight or contentment , O give me then so thy self , my sweet Jesus , as I may be alwayes with thee , never without thee , that I may wholly give up my self unto thee , to be made holy like unto thee , that my heart may be according to thine own heart , and that thou may'st delight thine heart , O Lord , to set thine heart upon me , and to make me thy delight , thy joy , and thy Crown of glory , and to love me , and to do me good , even with that goodness of heart , with thine own goodness , wherewith thou lovest thine own , that my will may in all things be conformable , and made subject to thy will , to will all that thou willest willingly , and to nill all that thou nillest with the same willing will. And grant , O Lord , that mine eyes may be alwayes open to behold thee , mine ears to hear thee , my mouth to praise thee , mine armes to imbrace thee , my feet to run after thee , and my heart heartily to love , honour fear , and adore thee , so that all my members and faculties , both in soul and body , may be as instruments only to act thy motions , that I may be out of love with all , that I may be only in love with thee , who art all love , and only lovely , my dear , my sweet and saving Saviour Jesus , Ah Lord God , make me willing to give my self up unto thee that did'st so willingly give up thy self for me , and to be made like unto me , that I might be made like unto thee , thou rejoyced'st , O Lord , to come down from Heaven on earth , to lift me up from earth into Heaven , to live a mortall life on earth , that I might live an immortal life in Heaven , to dye on earth , to free me from eternal death , and to give me Eternal life ; thou wert , O Lord , made subject to all infirmities on earth , to confirme and make me for ever free from them , in Heaven , seeing then , thou wert , O Lord , willing to come to me in blood , even through thine own blood , to wash me out of my blood , and to make me for ever clean ; Ah Lord , wash not my hands and my feet only , but my head and my heart also , even my bloody heart , that hath delighted so much , and so often , to make thy innocent heart to bleed , yea to shed the last drop of blood that was in thy heart . Thou would'st , O Christ , thou would'st ware an ignominious Crown of Thornes here on earth , that I might weare a glorious Crown of glory hereafter in Heaven ; thou wol'st , O Christ , thou would'st be whip'd , that thy stripes might heal me ; thou would'st , thou would'st , O Christ , be bound to loose me , and set me free ; thou would'st O Christ , thou would'st be accurst , that I might be for ever blest ; thou would'st , O Christ , thou would'st have thine armes nail'd abroad , to shew the breadth of thy love , they feet nail'd to shew the length of thy love , and thy head pierst with Thornes to shew the height of thy love , and thy heart opened with a speare to shew the depth of thy love ; Ah breadth , length , height , and depth of love , that such a God would be thus wounded to heal such a man as I am , thus accurst to make me blest , thus bound to make me free , thus made an heir of misery , to make me an heir of mercy , thus to drink the dreggs of his Fathers Divine wrath , that I might for ever drink in the streames , and of the Ocean of his Divine love , Ah love beyond degree , an offended God thus dyes , to set offending men free . And thus hath God , the Lord , my Lord , and my God , freed me from Eternall paines , and given me hopes here , and assurance hereafter of Eternal joyes , he hath brought me out of the neither Hell , into the upper Heaven of grace here , which shall be glory hereafter , he hath freed , he hath freed me from Eternal death , and purchased for me Eternal life , he hath broken , he hath broken the chains of sin , by which Satan held me , and led me captive at his will , and doth lead me forth by and with the chains of his Eternal and everlasting love , enabling me through grace to do his own holy will. And what , Lord , shall I render unto thee , for all these thy benefits , thou Lord , knowest my unability & my poverty , I am , I am I confess so poor , yea so despicably poor , O Lord , as I have nothing to pay thee , not can pay thee nothing , but what thou shalt give me , give me thee , O Lord , what thou wilt have me to give thee , give me , Oh give me I humbly beseech thee in Jesus Christ , love to love thee , fear to fear thee , faith to beleive in thee , to depend on thee , and to rowle my self upon thee , hope to trust in thee , and joy to rejoyce in thee , with joy unspeakable ; Ah Lord God , give me thy self , yea all thy self , that I may give thee all my self , and though I do , I confess , already own thee mine all , yet I would willingly owe thee yet more , and though I have nothing to pay thee , yet I desire , and heartily desire to owe thee more , to be more indebted unto thee , for I delight to be thy great debtor , yea and would be thy greatest , and so I confess I should be , though thou shouldest neither give , nor forgive , me any more , then thou hast already forgiven , and given me ; Ah Lord , I know , that for all thy gifts of grace , mercy , pardon , and forgiveness , that thou expectest only an acknowledgment , that I am thine all , and that I owe thee my self , and mine all , the freedome Lord , Ah Lord , the freedome , all the freedome , all the freedome that I desire , is to be thy Prisoner , never any man desired so much to be let out of Prison , as I do to be put in , never any slave desired so much to be free , as I doe , to be bound unto thee , O God , my God , unto thee , unto thee my God , never any man desired so earnestly to pay his debts , as I desire to be further , and to be more indebted ; give me , O Lord , I beseech thee more and more , that I may every day , yea every moment of the day , all the dayes of my life , unto the very last moment of the last day of my life be receiving , that when this life is ended , I may live an Eternal life , to pay thee Eternally praise , and thanksgiving . Be thou then , Ah sweet Jesus , be thou alwayes in me , that I may alwayes be in thee , stand by me continually , that I may alwayes stand unright and walk uprightly , and never fall , goe with me , that I may never goe from thee , abide , O Lord , abide ever in me , that I may ever abide in thee , act in me , O Lord , act ever in me , that I may ever act for thee , speak , O Lord , speak continually in me , that I may continually speak for thee , work for me , O Lord , work alwayes for me , that I may alwayes work for thee , live in me , O Lord , live alwayes in me ; that I may alwayes live to thee , and for thee ; Ah Lord , do all for me , do all for me , that all that I shall henceforth alwayes do , may be all for thee , that I may choose not my own will , but thy will may be my choyce ; Ah Lord let me know thy blessed voyce , that I may alwayes answer thee at thy blessed call , whether it be by night or by day , as Samuel did , and say with him , and with his heart , speak Lord , for thy Servant heareth , and with holy David , for my heart is ready , and with heavenly Paul , what Lord , what with thou have me to do . Write , O Lord , I humbly beseech , thy holy and divine lawes of grace in my heart , that with my heart I may delight in them , and thy Statutes in my mind , that all , even all my mind may be still on them , that they may be a savour of life unto life to my soul , and of death unto death to my sins ; let thy Commandements , O Lord , be no more grievous unto me , but joyous , that I may ever find thy yoak easie , and thy burthen light . Let thy word , O God , feed me , yea let me feast on it as on marrow , and fatness , let it refresh and comfort my heart as with Wine on the Lees , yea as Wine well refined on the Lees ; let it be sweeter to my tast then hony , yea then the hony comb ; Ah Lord , let my heart be set on it , and much more delighted with it , then with gold , yea , then with much fine gold , or pretious pearls , let it distill into my heart to ravish it ; Ah Lord , let it so ravish me , as all my sences may be filled , and delighted with its sweetness : Let me , O Lord , hear it attentively , understandingly , and feelingly , as thine own word , which thine own mouth hath spoken : that my mouth may be filled with thy praises , yea that I may trumpet them forth loudly and sweetly , let mine eyes alwayes look upon thee , O Lord , from whence my salvation cometh , to behold thy beauty , thy glory , and thy blessedness , as in thy Sanctuary , that my feet may run in the wayes of thy Commandements , and not grow weary , and walk , and not faint ; O Lord let me sit under the shadow of thy branches continually , for thy fruit is very pleasant unto my tast ; there is none in Heaven , O lord , that my soul desireth as thee , nor in all the earth in comparison of thee ; Ah how doth my soul and my heart long to be where thou art , even where thou art , O God in Heaven thy dwelling place , glading and rejoycing the hearts of all those that behold thee , beholding the brightness , the sweetness , the loveliness , and the lovingness of thy most glorious , most beautiful , and most blessed countenance , which to see is life , yea , much better then life ; Ah Lord , bring me then home unto thee , even to my long desired home , that I may ever enjoy thee , and live in thee my joy , in whom my soul only delighteth to live , for with thee , I know is all joy , unspeakable joy , fulness of joy , and at thy right hand , O God , are pleasures for ever more , such as eye hath not seen , ear hath not heard , neither hath it ever entred into the heart of any man , at any time to conceive . Ah Lord God , I well know and believe rejoycingly , that thou knowest all things , and therefore knowest well , how my heart and my soul panteth for thee , longeth for thee , coveteth for thee , and most ambitiously hungreth and thirsteth after thee , Ah Lord , when shall that blessed time be , and the day come , that I shall be altogether emptyed of my own emptyness , and filled with thy fulness , be stript of my own raggs , and cloathed with thy glorious robes , be found out of my self in thee , and be made partaker of thine own holy , and Divine nature , which is perfection , and glory , in glory , yea perfect glory , then shall I be no more mine own , but thine own , yea thine all , so that all that I shall do , shall please thee well , and be right well pleasing unto thee , for then I shall no longer do the evil which I would not , and which I love , but the good which I would , and which I love , yea the good , and all the good that thou , O God wilt , and which thou lovest ; it shall not then be present with me , only to will , but to do also , even all thy holy and whole , and perfect will , I shall then no longer desire to be stript of any thing that is in me , because , O God , my God , thou shalt be all in me , and only in me , then , and there , I shall no longer mourn for my unholiness , nor pray for more blssedness , but all tears , fears , and cares , shall be all done away , my unworthiness here , shall through thy worthiness , O sweet Jesus , be accounted worthy , my unrighteousness , righteous , my disobedience , obedience , and my imperfection , perfect , full , and entire perfection , through that ever blessed , most blessed , and only , and all blessed perfection , that is in thee , who art God , blessed for ever and ever . Ah , who would not then for a while feed on crums , that he may eat of this bread , and at last sup at this feast ; Ah , who would not , who would not be content to hunger a while , to be brought to this banquet of heavenly daintie ; who would not , Ah , who would not be content for a little space , to sit groveling on the ground , and be covered with dust and ashes , that he may at last sit at this Table ; who would not , Ah , who would not stay a while without with patience , being assured at last , yea , and ere long to be brought in into the brides Chamber ; Ah , who would not , who would not be poor for a while to be made thus rich for ever ; Ah , who would not , who would not be content to be contemptible for a little space , to be thus honoured , and made truly honourable for ever ; Ah , who would not , who would not be right well content to be banisht for a while , to be thus brought home in triumph gloriously to abide in his Fathers house for ever ; who would not , Ah , who would not be well content , and rejoyce to be a stranger , and a Pilgrim for a little while in a strange land , to have such a possession for ever , who would not , Ah , who is there that would not be in a storme for a while , to enjoy for ever such a calme , who would not , who would not want the delicasies of Egypt forfa while , to have the delicacyes of Heaven for ever ; who would not , Ah , who is there that would not refuse to be called the Son of Pharaohs Daughter for a while , to be the Son of the Eternall living , loving , blessed , God for ever , and for ever ; Ah , who would not , who would not willingly and cheerfully suffer with the Children of God for a while , for a little space , to raigne with the Children of God for ever ; who would not , Ah , who would not willingly be cloathed with raggs for a while , to ware for ever such glorious robes ; who would not , Ah , who is he that would not be Crowned with Throns for a moment , to be Crowned with such a Crown of glory for ever ; Ah , who would not , who would not bear the Cross here till death , that he may for ever ware the Crown of immortall life ; Ah , who would not , who would not suffer with Christ here , to raigne with Christ for ever hereafter ; Ah , who would not , who would not be despised among men , to be cherished among Angels ; Ah , who would not , vvho vvould not suffer as Lazarus did , to raigne as Lazarus doth ; Ah , vvho vvould not , who would not suffer as a member of Christs mysticall body here , to be member of his glorious body for ever hereafter ; Ah , vvho vvould not , vvho vvould not live the life of the righteous here , to live for ever and ever with the righteous hereafter , not in the bosome of Abraham , but in the bosome of Abrahams , Isaacs , and Jacobs God. In the meane time , O Lord , give me grace , courage , and strength , to run that good race , to fight that good fight , that thou hast set before me perseveringly unto the end , that I may as vvillingly vvare the Crovvn of Thorns here for thy sake , as the Crown of glory here after for my ovvn sake , that I may be as willingly under temptation here , as to be freed from temptation hereafter , that for thy sake , O Lord , I may as vvillingly be contemptable here , as honourable hereafter , that I may as vvillingly suffer , O Lord , for thee here , as raigne vvith thee hereafter , and that in all sufferings my only joy may be , that I shall for ever enjoy thee . But , Ah , Lord God , what am I , and vvhat is there in me , and therefore vvhat am I able to do for thee , or to render unto thee , for this thy love , vvhich far surpasseth the love of vvoman , men , or of Angels : as there vvas never sorrow like to thy sorrow , so there was never love , like to thy love ; true it is , O Lord , for all this thy love , thou requirest nothing , but love againe , Ah , how faine would I love thee , but I cannot as I would , how much less then is it , then I should ; when I would do good , evil is present , and I do the evil many times which I would not ; but do not , cannot do the good which I would ; to will is many times present , but how to performe I know not , but thanks be unto God , through our Lord Jesus Christ , though with my flesh I serve the law of sin , yet with my mind , I serve the law of God ; Grant then , O sweet Jesus , and give me grace , that I may love thee , as thou hast loved me , and do for thee , as thou hast done for me , and to this end make my heart upright before thee , even according to thine own heart , that it may no longer be mine own , but thine own , that I may be only thine , wholy thine , holy thine , alwayes thine , and ever thine , that thou in me , and I in thee , I may from sin be ever free . Teach me , O Lord , so to number my dayes , that I may apply my heart unto Wisdome , that I may be alwayes mindfull of my last end , and of the reckoning that I must then make before thee , the Judge of Heaven and earth ; Ah Lord , suffer me not any longer to walk after the devices of mine own deceitful evil heart ; but grant , O God , by ●hy power , I may have power to do , and walk uprightly before thee in all thy paths , and that I may never more swerve , nor turn aside out of the way of thy Commandements , either to the right hand of pleasures , or to the left hand of profits . Give me grace , O Lord God , I most humbly beseech thee in Jesus Christ , to see mine own badness , and thy goodness , ready , and willing to make me good , that I may see mine own emptines● , and thy fulness re●dy to fill me , mine own nakedness , and thy robes to cover and to cloath me , mine own sinfulness , and thy righteousness to make me righteous , mine own cursedness , and thy blessedness to make me blessed , my own deformity and ugliness , and thy beautifulness , to make me beautiful , my own slavery , and thy freedome , and ●r●eness to make me free , mine own unworthyness , and thy worthyness to make me worthy , mine own insufficiency , and thine al-sufficiency , mine own demerit , and thy merit , mine own disobedience , and thine obedience , mine own nothingness , yea , altogether nothing , and thine Almigtiness , yea , altogether all things , for in thee are all things , from thee come all things , and by thee , O God , all things are , and were Created . I do most unfeignedly confess , O Lord , that I am unable and unfit to speak unto thee , and as unworthy to hear thee , speak unto me , for in me , that is in my flesh , there is no good , I am all evil , only evil , and continually evil , but in thee , O God , dwelleth all good , for thou art all good , only good , and continually dost good , without thee I can say nothing , think nothing , nor do nothing that is good ; suffer me not therefore , O Lord , I beseech thee , to speak in my own wisdome , for that would be but the wisdome of words ; but let me , O Lord , speak in thy wisdome , which will be the words of wisdome , and Wisdoms words : Let me not , O Lord , go forth in my own strength against any Temptation , for I am so weak , I should be overcome , and fall into any Temptation , but let thy strength , thy power , thy might , and thy love , O Lord , be seen in my weakness , to strengthen me , and by thy power , powerfully working in me , I may overcome and trample under my feet , all the strength and power of all my adversaries and enemies , Devils lusts , worlds lusts , and self lusts . Ah Lord God , suffer me not to goe from thee , for thou hast the words of Eternal life , thou art the word , and the life , yea , Eternal life , he that hath thee , hath life , and shall not see death , nor tast of death , because he is past from death to life , but he that hath not thee , O Lord Christ , is dead already , because he liveth in sin , for he that liveth in sin , is dead , though he liveth . Ah Lord , I confess that the Well of thy mercy is much deeper then Jacobs Well , and yet sure I am that such Children , yea such Infants as I am , can draw water from thence , even the water of life , even such water as giveth another life , a better life , which is an immortal and eternal life , a life that shall never see death , being hid with Christ in God. Ah sweet Jesus , let me have thee in my heart , which is much better then to have thee as Simeon had in his armes my armes might let thee fall out of them , but my heart cannot , I had rather , yea , much rather see thee with the eyes of true saving faith , then of sence , or with the eyes of the flesh , for thine Enemyes , O Lord , saw thee with fleshly eyes , and yet hated thee , spit on thee , reviled and mocked thee , whipped thee , persecuted thee , and crucified thee , bearing false witness against thee , and believed not in thee , notwithstanding all the miracles that thou did'st , but all those that see thee , O Lord , by the eyes of faith , will believe in thee , and say of thee , unto thee , as Thomas did , my Lord , and my God , they will so love thee , as they will Crucific themselves and their bosome sins , hate themselves , and their own wayes , persecute themselves , and Crucifie all their own sinful fleshly , worldly , devilish lusts and affections , and live as new Creatures , in the world , as if they were not of the world , using the world , as if they used it not ; Ah happy , yea , thrice happy are they that are in such a case , for they have the Lord for their God. Ah poor lost I , poor forgotten I , poor forsaken I , poor undone I , poor miserable I , poor nothing , despicable poor I , untill thou O my sweet Jesus did'st come to my help , to my succour , to find me , to save me , to comfort me , to inrich me , to deliver me , to set me free , and bring me out of the chains of sin , Hell , and death , by which I was held , and led Captive , and did'st most gratiously bring me into thy self , and gavest me thy self , and loved'st me as thy self , doing for me , O God , what thou could'st do , making me like thy self . Ah Lord God , thou knowest all things I well know , thou knowest my heart , and what more can my heart say unto thee , thou only , O Lord , art the searcher , the tryer , and the knower of all hearts , thou knowest , O Lord , I know well that thou knowest , how much my heart rejoyceth , because thou knowest it , O Lord , I most humbly beg and beseech thee in Jesus Christ , to search and try me , even all the Corners and Crannys of my heart , and what evil is still in me , O Lord , I humbly intreat thee to destroy , with an utterr and totall destruction , that it may be said of it , it is not ; Let sin , O Lord , as the house of Saul , grow every day weaker and weaker , and grace as the house of David , every day stronger and stronger ; O Lord , perfect that good work of grace , which thou hast in the abundance of thy love begun in me , untill thou hast in love made it , and brought me into perfect glory ; and all this I beg of thee , O Father in Jesus Christ , & what else thon knowest to be needfull or expedient for me , both for soul and body , in life , in death , and after death ; for Christ I shall ever bless thee , and to him , with thy glorious Majesty , and holy spirit of grace the comforter , and sanctifier , do I render from the bottome of my heart unfaignedly , as all due is , and unto none else , honour , glory , power , might , Majesty , dominion , and thanksgiving , now , henceforth , and for evermore , Amen . 1. If our comfort and joy be so great to enjoy the Company of one imperfect Saint on earth , Ah how great shall our joy and comfort be , to enjoy for ever that innumerable Company of perfected Saints in Heaven , but how much more , and more great shall our joy be , and to our eternal comfort , to enjoy God the Father , Son and Holy Ghost , that made them thus perfect , and Saints . 2. If we rejoyce so much here on earth to see one , or some few friends in the flesh that we think loves God ; Ah how shall we rejoyce when in Heaven , to see so many Million of Millions in the body and spirit , whom we shall know indeed , that they love him indeed , and in death . 3. If men then on earth delight our sences , Ah how shall God in Heaven with delight ravish our hearts . 4. Ah Lord , let me then still so have thee within me , though on earth , that I may say with Jacob , I have all . 5. If men on earth be able to give great gifts , and their gifts be so greatly esteemed ( though but earth ) Ah , how greatly should we esterm that great gift of that great God , when he gives us himself , who is as good as great , and as great as good . 6. If earthly joyes do then somtimes rejoyce a Heavenly heart ; Ah Lord , how shall , and how doth that heart rejoyce , when he is filled with Heavenly joyes , yea , when he shall be involv'd , taken in , and swallowed up , into the joyes of Heaven . 7. And if momentary earthly joyes can give us joy any moment , surely Eternal Heavenly joyes , shall make us to rejoyce evermore . 8. And if hope fill us with joy unspeakable , surely fruition , shall make us flow over with fulness . 9. And if the thoughts of what we know not , satisfie us so much , surely when we shall know them to be sure , we shall be fully satisfied . 10. And if faith in believing be so great , as it brings Salvation , Ah how great shall that Salvation be , when it shall be above , and beyond , that is , mo●e then faith . 11. And if to do the will of God on earth , imperfectly , delight the soul so much , that there 's no delight to him like it , he preferrs it above his daily food , and all other delights in the flesh ; Ah what delight shall that soul have in Heaven , where he shall alwayes , and perfectly do , his whole and holy perfect will. 12. And if God be so well pleased with us here for our weak and imperfect desires after grace , Ah how well pleased will he be with us , when he shall have made our imperfect grace , full , and perfect Glory . 13. And if God delight so much in us whilst we are here below imperfect and sinners , Ah how much and how greatly , will he delight in us above , when he shall have made us holy , and perfect Saints . 14. And if our Joys be so great to see God here and his glory darkly as in a glasse , with fleshly eies , Ah how great shall our joy be , to see him gloriously , and all his glory in Heaven , face to face , with spiritual eyes , yea with the eyes of his own Holy Spirit . 15. And if our Joys be so great to hear of him here , with the hearing of the ears , Ah how great shall they be to be with him hereafter , and to hear himself , with an understanding heart . 16. And if then our Joys be so great , to enjoy him here on earth , and but in part , imperfectly , Ah how great shall our joys and delights he , to enjoy him in Heaven , not in part , but in perfection , perfectly , fully , wholly , and holy as he is . 17. And if our Joys be so great here on earth , in the midst of fears , Ah how great shall they be in Heaven ? where we need fear no fears , for that there are no fears there to fear . 18. And if our Joys be here on earth so great , though surrounded with many sorrows , Ah how great shall they be in Heaven , when and where all sorrows shall be all done away , and turned into fulnesse of joy . 19. And if our Joyes be so great among so many displeasing displeasures , even here on earth , Ah how great shall they be in Heaven , when and where all displeasures shall be all done away , and our pleasures shall be for ever more . 20. Ah fill me then O my good God , with thy blessed most blessed self , and thy Joys alone , that in thee only I may rejoyce . 21. If the nether Springs on earth be so sweet , Ah how delitious and sweet , yea sweetly delitious O God are the upper Springs of Heaven in Heaven . 22. If thy left-hand mercies O God , be so delightful , and do so much delight and please us , Ah how much more shall those of thy right-hand delight us with pleasure . 23. If his foot-stool favours be so great , and we esteem our selves greatly favoured by them , to have them . Ah how great in favour , yea what great favourites shall we be , when we shall enjoy in Heaven the favours of his Throne , and fit on Thrones by him . 24. If to see a glimpse of his glory , beauty , and brightnesse here on earth , do so ravish us with delight , joy , and admiration , so as we could and would alwaies be content to behold it ; Ah how then shall our hearts be ravisht , with that ravishing fulnesse of his bright beautiful glory , when we shall in Heaven behold all his glory , as he is in , his Kingdom of glory , with all his glorious Saints , and Angels ; from whose beautiful brightnesse and glory they have all their glorious brightnesse and beauty , and are made thus gloriously beautiful with surpassing beauty and glory ; being in all things made like unto him . 25. If then his glory be so sweet in the bud , what is it in the branch ; but Ah then , how much greater and sweeter is the Tree that hath so many branches . 26. If then so great and sweet on earth , Ah how greatly great and sweet in Heaven . 27. And if our delights be so great in seeking thee , O God here below on earth , Ah how incomprehensibly great shall they and will they be , when we shall have found thee where thou art above in Heaven . 28. And seeing O God thou givest us such wages here whilst we offend thee , Ah how great shall they be , yea what is there but thou wilt give us , when we shall offend thee no more , but alwaies please thee . 29. And seeing our Heaven is so sweet on earth , or our earthly heaven so sweet , which is but to see thy back part by Faith darkly as in a glasse , Ah how sweet , yea how much sweeter shall our heavenly Heaven be , or our Heaven in Heaven , which is to know thee , as thou art O God to be known , and see the clearly and plainly even face to face . 30. And seeing thy love O God , is so great to us here , as it constraineth us to love thee , Ah how great shall it be to us there , when without constraint , our greatest joy and pleasure shall be , to adore , and love thee . 31. Ah Lord God that knowest my heart , thou knowest that all the desires of my heart , yet that the soul of my soul , and the heart of my heart desires to love the only , and to serve the with all my whole heart . 32. If thy name O Lord , be so great , and fearful , unto those that know thee , and that know that thou lovest them , Ah how fearfully great , and greatly fearful , shall it be unto those that know thee not , but yet know thy greatnesse , and how greatly thou hatest them . 33. All Glory , only Glory , and continually Glory , be given unto God , the God and giver of all gifts , grace , and Glory . A Prayer . THe Scope , Sum , Contents , and my intent , in this following Prayer , is , to beseech the Lord to be alwaies gratiously present with me , to watch over me , and to give me in Jesus Christ , and for his sake , merits , and worthinesse , his own holy and blessed Spirit , to lead , direct , guide and govern me in all things that I shall take in hand to do , to change my old heart , and give me a New , that I may glorifie him by a holy life and Conversation all the rest of my dayes ; and especially , in this place , where I have so much , so often , and so grievously sinned against his great and holy name , and walkt contrary unto him , serving the Devil , and obeying his lusts , worlds lusts , and self lusts , casting his holy and divine Commandments behind my back , and trampling his Precepts under my feet , and that he would be pleased with me , to bring home all his Elect suddenly , into his Kingdom of grace here , and of glory hereafter , that his whole and holy will may be done by us here on earth , as it is done in Heaven , until he shall be pleased through the infinitenesse and incomprehensiblenesse of the riches , of his free grace , love , and mercy in Jesus Christ to bring us into the Holy of Holies , the Heaven of Heaven , even into his blessed self , there for ever and for ever , to sing that ever blessed ditty , sweet , Angelical , and Eternal Song of Hallelujah , of Praise , thanksgiving , and Glory , unto his ever blessed , most great , gratious , and glorious name , So be it Lord , So be it . O Lord God of Heaven and Earth , most high , most great , and most glorious , the Creator , Preserver , and Governor of all things , who hast created all things by the word of thy power , by thee only they all are , and were created , thou willest all that thou dost , and dost all that thou wilt ; thou , O God , that art the only God , for there is , none else , there is none besides thee , the God of Abraham , of Isaac , and of Jacob , that wast with the children of Israel in Egypt , and on the Red Sea , with Moses in the Wildernesse , with Joseph in Prison , with Daniel in the Lyons den , with the three Children in the firy furnace , and with Abraham in a strange Land ; be with me also , O God , in Jesus Christ , be with me also , thy poor unworthy creature and servant in this strange Land , sinful place , and Nation , whether thou hast by thine accustomed good and gratious Protection , and Providence , again called and brought me ; Ah let not , O Lord , my former , many , frequent , great , and grievous sins : ( committed here in this place chiefly ) be brought to thy mind , or had in remembrance of thee any more , and so cause thee to hide thy glorious face and presence from me , and take away thine Holy Spirit , and give me upto a spirit of delusion , and to mine own hearts lusts and affections , which I take to be , O Lord , the forest and the greatest of thy Judgements upon earth in this life ; but rather , Ah rather , O Lord , shew forth thy goodnesse , and thy compassion unto me , miserable sinner , vile wretch , sinful abominable dust and ashes , a worm and no man , yea the very worst of the worst of men . O Lord , I most humbly beseech thee in Jesus Christ , and for his sake alone , to passe by and forgive , all my former iniquities , transgressions , blasphemies , and sins , by nayling them to his Crosse , who was crucified for them , that they might not crucifie me , by burying them in his grave , who died for them , that they might not put me to death , and was buried , that they might never rise in Judgement against me , to terrifie me here in this life , or to condemn me in the life to come . Ah my good Lord God , for thy great goodnesse sake , grant , that here , where I have so much , so often , and so frequently disowned thee , and blasphemed thee , I may own thee and praise thee , and thou own me for thine own , that here where I have so much and so often dishonoured thee , by my wicked , devilish and sinful life , serving , and even giving my self up to serve Devils lusts , Worlds lusts , and self lust , I may honour thee , by despising , and trampling them under my feet and serving thee in thy waies , of holinesse and righteousnesses , all the daies of my life , that here , here O Lord , where I have dispised thee , I may adore thee , that here O Lord , even here , where I have walked so contrary unto thee , I may henceforthwalk wellpleasing before thee , that here , here O Lord , where I have hated thee , I may henceforth and for ever shew forth my love to thee , and for thee , that here even here O Lord , where I have so much and so often grieved thee , I may take heed and carefully endeavour to glad thee , by all things that I do , speak , or think , that here , even here , O Lord God , where I have caused thee to mourn , I may cause thee mightily to rejoyce , that here , even here O Lord my God , where I have so often and so cruelly crucified thee , I may without remorse or compassion , crucifie all those sinful lusts and affections that did it , that here , even here O Lord , where I have so much and so often put thee to open shame , by my sinful , filthy , abominable , devilish life and conversation , I may openly , frequently , and mightily , applaud , praise , and glorifie thy holy , holy , most holy name , that here O Lord , even here , where I have done so much , yea all that I could against thee , I may with all my power , might , strength , heart , will , and affections , do all , even all that I can for thee , that here , even here O Lord , where I have in all things , at all times , and in all places , deserted , dishonoured , and disobeyed thee , Ah Lord , my Lord now , and my God , grant I most humbly and unfeignedly beseech thee that I may in all things , at all times , and in all places and companies , serve , honour , and obey thee , by night and by day , sleeping and waking , on thy daies O Lord , and on our daies , in thy house O Lord , and in all other houses , at thy Table O Lord , and at all other Tables , in and by all my thoughts , words , and actions . Grant O Lord , that here where sin hath so much abounded , grace may much more abound , and grant I also most humbly beseech thee in Jesus Christ , that those that have seen me grow up in all sin , may see sin destroyed in me with an utter and total destruction , and separation , and my growth in all grace may appear . Grant O Lord , that those that have been tempted by me , and sinned by my example , may by my example flie sin , and sins Temptations , and be brought home with me unto thee , to serve thee , and that here where I have served Satan , and been an instrument in his work , Grant O Lord , I beseech thee , that I may despight him to his face , and by thine Almighty power , I may trample all his powerful temptations under my feet , shewing forth O Lord , that thy Kingdom , power , and glory is in my heart , by my doing thy will here on earth as it is done in Heaven , by crucifying and mortifying all sinful lusts , and affections , the lust of the eie , the lust of the flesh , and the pride of life , for he that is born of God , must nad will overcome the World , and depart from all iniquity . Grant , O my God , in Jesus Christ , that here where I have been a member of Satan , I may be a member of Christ my Saviour , bone of his bone , and flesh of his flesh , a member of his mysticall body of grace here , and of his glorious body , in glory hereafter , that here , even here , O Lord , where I have been a Son of Satan , a Child of wrath , I may be an Adopted Son and Child of God , an heire of Heaven , and Co-heire with Jesus Christ , of that Kingdome , life , and glory , which he hath provided and prepared for the Saints in life , where , where their God will nor ( I trust ) be ashamed to be called my God , nor their Father to be called my Father . Inflame , O Lord , my heart with hearty and sincere zeale in thy service , that I may not do thy work faintingly , droopingly , drousily , nor negligently , but faithfully , circumspectly , willingly , cheerfully , obediently , and perseveringly , unto the end of my dayes , that thou , O Lord , my Lord , and my God , mayest be at all times , in all places , and above all things , my joy , my Crown of joy , and my rejoycing , my ultimate end , aime , and desire , my supreame , soveraign , principal , chief , and superiour good , my sot , my portion , and mine inheritance for ever . And to this end , suffer me not , O Lord , I humbly beseech thee , to walk in my old wayes and paths of sin , but in thine , O Lord God , of holiness and righteousness , not according to mine own sinful and deceitful heart , which is all evil , only evil , and continually evil , but , O God , according to thine heart , which is all good , only good , and continually good , that thou mayest so delight me , that all my delight may be to delight thee , and make thee , O Lord God , my only delight , love me O Lord , in Jesus Christ , that I may love thee , honour me , that I may honour thee , magnifie me , that I may magnifie thee , live in me , that I may live in thee , do all for me , that I may do all , and be all for thee , that I may not henceforth , O Lord , speak mine own words , but thine , not think my own thought , but thine , not do mine own works , but thine . Ah Lord , for Jesus Christ his sake , I humbly beseech thee , suffer me not to be led into any tentation , so as to prevaile over me , but though tentations fall on me , I may not fall into them , though sin do remaine in my heart , my heart may not remaine in sin , deliver , O Lord , from all evil for thine is the Kingdome , the power , and the glory , O thou my Father in Jesus Christ , which art in Heaven . Be a wall of fire and of water round about me , O my God , continually , to keep , and preserve me from all mine Enemies and Adversaries , the Devil , the world , and the flesh , be , O Lord , a City of refuge unto me , that I may ever hide my self in thee , for then I shall be safe and sure to be free from all danger , be thou mine all , for all my springs are in thee and from thee . But what is man that he should be clean , and the Son of man that is borne of a woman , that he should be righteous ? behold he purteth no trust in his Saints , and the Heavens are not clean in his sight , how much more abominable , and filthy is man , that drinketh up iniquity , as the Oxe drinketh up water , and rusheth into sin , as the horse rusheth into the battel ? But , Ah my God , how much more wretched am I , how much more uncleane , filthy , and abominable am I , then any that was ever born of a woman , I that have delighted in sin , as the Drunkard in wine , as the wanton in his mate , how have I chosen sin , prized sin , imbraced sin , covered sinning , and sought it as for hid treasures ? it hath been sweet to my tast , as the hony and the hony Comb , but , O Lord , I know , and am assured , that with thee there is mercy , O reach thou me to fear thee . For thou art , O Lord , become my Portion , and thou hast made me thine inheritance for ever , I prize thee , O Lord , much above gold , and the most pretious pearls , thy Countenance is most amiable ; Ah how delightfull are thy wayes , and how pleasant a thing it is , O Lord , to walk in the paths of thy Commandements , and to keep thy Statutes ; these things , O Lord , thou knowest are only desireable unto my soul , and it longeth only to be found in thee . Who Lord , who can , or is able to express , the ravishments of that heart that possesseth thee ; who Lord , who , is able to express the joy of him that enjoyeth thee ; Ah how doth he , as it were run over with fulness of blessings that is filled with thee , even with thy blessed self , who art the Fountaine , the Ocean , and the Originall of all blessedness , felicity and happiness ; Ah Lord , how truly may he say that hath thee , as Jacob did , that he hath all , though he should want all other things ! he that hath thee , hath all things in the want of all things , and he that wants thee , wants all things , even in the possession of all things : for what , O Lord , what is all things without thee , and what doth he , Ah what can he want that hath thee , who art all things , yea much better then all thing ? for he that hath thee hath life , yea , Eternal life , and is past from death , death hath no more dominion over him , but he that hath thee not , is dead , though he liveth , for he that is in thee , O Lord , is from all sin free , he that is born of thee , O God , sinneth not , sin hath no more dominion over him , because thy seed of holiness , which is sanctification , remaineth in him , such a one hath overcome the world , and that wicked one , with all the powers of the Kingdome of darkness , sin , Hell , death , and the Devil , he that is in Christ , is Crucified to the world , and the world unto him , he is departed from all iniquity , he hath Crucified the flesh with the lusts and affections thereof , he maketh no longer provision for the flesh to satisfie its lusts , for they know that his Servants they are whom they obey , whether of sin unto death , or of Obedience unto Righteousness . Ah blessed , ever blessed , and only blessed and happy condition , to be thus born againe of God , and to sin no more , to be a member of Christs misticall body , bone of his bone , and flesh of his flesh , such shall be as assuredly , members of his glorious body , for they that are betrothed unto him here by grace , shall be hereafter marryed unto him in glory . Ah Lord God , I am sure thou knowest my heart , and that though it is not what it would be ; or should be , yet thou hast , ( for which I desire ever to praise thee ) in grace , and mercy , made it such , as it heartily desireth and longeth to be what it should be , but , O Lord , I know , that here is no perfection , and that therefore it cannot be here ; Ah Lord , I most humbly beseech thee in Jesus Christ , in thine own good , due and appointed time , bring me home to that long wished for , and blessed home , that I may be ever blessed in thee , and with thee , who art God blessed for ever , and ever . Ah Lord my Lord , thou knowest how willing I am to leave all for thee , loose all to enjoy thee , trample all under my feet , and hate all for thy sake , yea , spend and be spent for thee , and to follow thee the Lamb of Righteousness in all places whether thou wilt goe , even as a Chast Wife giveth her self unto her Husband , and delighteth to love , honour , and obey him , and longeth for his presence , when he is absent , that she may lye in his bosome , and be imbraced in his armes , esteeming all things toys , and trash , to his love , even so Lord , thou knowest that my heart desireth and longeth to be espoused unto thee in Heaven , made one with thee , knit and glued unto thee , that I may be thine for ever , and be imbraced in thine armes , and lye in thy bosome , living as thine , and thine only , unspotted and unblameable , holy , O Lord , as thou art holy . Heaven , O Lord , is Heaven , because it is holy , yea , because thou art there that art holiness , therefore , yea , therefore is Heaven Heaven , and Heaven holy , and such a holy Heaven as it is , so those that are there a thousand years , seems but as one day , so sweet is its enjoyment , and one day seemes as a thousand years , so great is there comfort of enjoyment , and therefore , O Lord , and to praise thee , do I long to be dissolved from this body of sin which is death , that I may live in thee , and with thee in holiness , which is Eternal life , for this , O Lord , thou hast taught me to know , and therefore my soul rejoyceth , that holiness is the only felicity and chief happiness in Heaven , for that makes us only like unto thee , who art the Heaven of Heaven , in Heaven . Grant therefore , O my God , in Christ , and for his sake , that I may , whil'st here below in the flesh on earth , seek after , labour for , and endeavour to obtaine that measure and degree of holiness , that my earthly Heaven may be a Heaven in part , though not a perfect Heaven , and that I may from day , to day , grow and increase , from one degree of grace unto another , until I com to enjoy that measure and fulness , that thou hast , O Lord my God , in the infinitness and Eternity of thy love , goodness , and mercy , through thy free grace in Jesus Christ , reserved , provided and appointed for me , out of thine own abundant and overflowing fulness , for with thee is fulness of joy , and at thy right hand are pleasures for evermore . Ah Lord , for thy mercyes sake bring me unto that fulness , that I may for ever rejoyce in that joy which bringeth such peace as passeth all understanding , which eye hath not seen , eare hath not heard , neither hath it ever entred into the heart of man to conceive ; Ah Lord , bring me into that Heaven , and in the mean time let Heaven be in me , for holiness is Heaven , and Heaven is holiness , therefore the more holiness is in us , the more Heaven is in us , yea , the happiness in Heaven , which is God himself , Father , Son , and Holy Ghost , threepersons , but one God. Grant O Lord , I most humbly beseech thee , that I may do the work of my generation and lawful calling , prudently , wisely , justly , and uprightly , faithfully , obediently ; circumspectly , cheerfully , willingly , and perseveringly , both before thee , O God , and before all men , giving every man his due , and doing unto all men as I would they should do unto me , without respect of persons , and let me alwaies value and esteem these things below , as low things , as temporal inferior good things , as common mercies , of the left-hand , of the foot-stool , the nether Springs , even such O Lord as thou givest unto all , even unto the evil , and wicked , as well as unto the good and righteous , as thou makest the Sun to shine , and the rain to fall , alike on all , it being no token either of thy hatred , or of thy love . Let me therefore O Lord , have power through grace , to use them as if I used them not , and to live in this World , as if I were not of this World , making no provision for the flesh to satisfie the lusts thereof , but that I may overcome the World , by despising of it , And give me not the things of the World , O Lord I beseech thee , till thou hast given me a heart , to use them according to thine own heart , even as liketh thee best , and grant O Lord , that I may be alwaies as willing to leave them , as to receive them , and to give them back unto thee when thou pleasest , and in thine own way , as thine O Lord , and not as mine , blessing thee for the leaving them with me any time , but most especially for the well using of them during that time , considering that their well using will turn to my Eternal profit , and their abusing of them to my Eternal losse : Ah Lord let the eies of my understanding be enlightened , and alwaies open , to see the many perils and dangers in possessing them , as well as their nothingnesse , whilst I shall possesse them , and that worldly blisse consists more in possessing of little void of fears , than of much subject unto danger , and that it 's much the sweeter condition , to want the Worlds sweetness , than to have them , if in their want we find no want , and to esteem alwaies that best which God giveth , because he having promised will make it work for the best , come on me then what will come , I doubt not Lord , but I shall find it as I have hitherto found it , to be for my good , and coming from a God of Love to me in love , and therefore O Lord , I will love both thee and it , and esteem every change the best change , yea and a changing for the best , and if at any time my condition should not please the flesh , sure I am it will alwaies please the Spirit , if it please not at any time the outward , it will alwaies please the inward man , if it please not the old man without , it will please the new man within ; for , Lord , thou knowest , if my condition should at any time displease me , and I could change it , yet I would not , if by so doing I should displease thee ; for thou knowest I desire to please thee , not my self , the Spirit not the flesh , the inward not the outward man , the New not the old man , for I would not have what I would , but O Lord , that only that thou wilt , be it what ever it will , deny me not , O Lord , I most humbly , most earnestly , and most unfainedly , beg , and beseech thee , in Jesus Christ , for thine own dear and holy names sake , deny me not this one thing , what ever it cost me , but let my life , and my death , my place of abode , and condition be such as may , O Lord , bring thee most glory , as may glorifie thee most , O God of all Power , and Glory . And that Seeing I served thee not , O God , my Creator , in the daies of my youth , grant I beseech thee , that I may serve thee freely , cheerfully , willingly , and joyfully , all the rest of my daies , unto the very last hower of my life , that I may henceforth live the life of the righteous , and that my last end may be like his , Ah Lord , let all the rest of my life to come be so spent , as it may witnesse a continual sorrow for my life past , that having lived here in thy fear , I may dye , O Lord , my God in thy favour , that having lived here the life of Grace , I may ever hereafter live with thee O my sweet Iesus , the life of Glory , in thy Kingdom of Glory , with the Father and the Holy Spirit . O Lord that triest the heart and searchest the reigns ! thou knowest all my thoughts , as well as ponderest all my actions , and therefore thou knowest how much my heart rejoyceth , because that thou thus knowest it , and because thou hast made it such as it is ; not that it is , O Lord , as it would or should be , but because it willingly would be what it should be ; and that it would do , and be , as willingly any thing that it wills , as it wills it ; So it be O Lord God according to thy most holy , righteous , good and blessed will. And now , O Lord God Almighty , maker , giver , and preserver of all things ; I most humbly beseech thee to hear me in Jesus Christ , for all Kingdoms , Nations , and People , in general ; and in particular , over the face of the whole earth ; gather O Lord in much mercy , gather thine Elect together from all the ends and corners of the World ; Jew , and Gentile , Turk , and Infidel , bond , and free , male , and female , young , and old , rich , and poor ; Ah Lord be thou pleased , in the greatnesse of thy compassions , to pour out thy Holy Spirit upon all flesh , and write thy holy Laws of Grace , in their hearts , and thy Statutes of fear in their minds , by the finger of thine Holy Spirit , that every one may know who is the Lord , and the power of his might , that all flesh may be converted and brought home unto thee , that their fouls may live and not die eternally . Remember , O Lord God , thine ancient Covenant with Abraham thy Friend , and pity our elder sister the Jews ; suffer them not , Ah Lord ! suffer them not , longer to wander as sheep without a Shepherd , but bring them home , Ah Lord , bring them home to thy fold and to thy flock , and be thou the Shepherd and life of their Souls ; Open , O Lord , the eies of their understanding , that they may know thee the true God , and Iesus Christ , whom thou hast sent , that they may behold him whom they have crucified by their sins , and may mourn as one mourneth for his only son , and be in bitternesse as for a first-born ; have they stumbled that they should fall ? ( God forbid ) but rather through their fall Salvation is come unto the Gentiles , for to provoke them unto Jealousie ; Now if the fall of them be the riches of the World , and the diminishing the riches of the Gentiles : how much more , O Lord , their fulnesse ; and if the casting away of them be the reconciling of the World , what shall the receiving of them be , but life from the dead ? for if the first fruit be holy , the lump is also holy ; and if the root be holy so are the branches ; because of unbelief they were broken off ; and if they abide nor still in unbelief , hast thou not promised , O God , to graft them in again ? and seeing thou wert O Lord , pleased to graft us into the good Olive-tree , that were wild by nature ; Ah when ; Ah Lord when wilt thou grast in again these into their own Olive tree , which be the natural branches ; for blindnesse is happened to Israel , until the fulnesse of the Gentiles be come in , and so all Israel shall be saved ; as concerning the Gospel , they are Enemies for our sakes ; but as touching the Election , they are beloved for the Fathers sake ; for the gifts and calling of God are without repentance , bring in then , O Lord , bring in then the fulnessse of us the Gentiles , that the number of shine Elect may be accomplished , and that man of fin destroyed , with an utter , total , and eternal destruction . Break , O Lord , the power of the Turk , and all thy Churches adversaries ; destroy the pride of Rome , and root out Antichrist , O Lord , I beseech thee , out of all our hearts ; and permit not that any of thy children be led away by Errors , Heresies , Sects , or any false worship ; but let thy Word O Lord , and Gospel , be preached and taught throughout the whole Earth , in purity and sincerity , as thy Word , and with the powerful assistance of thine own Holy Spirit ; Ah Lord , cause it to work efficaciously on the hearts of all hearers , that they may hear it with fear and trembling , even as thine own Word , and by it be convinct of sin , of righteousnesse , and of Judgment , and to this end , O Lord God , be thou pleased to give a double portion of thy Holy Spirit unto all the Ministers ther of , that they may preach it in the power of the Holy Ghost , not fearing the face of men , being confidently assured , that their work and labour , shall not be in vain in the Lord. Ah Lord in much mercy propagate thy Gospel where it is planted , and be thou pleased to plant it where it is not ; and send forth faithful Labourers into thy Vineyard and harvest ; for thou knowest , O Lord God , that the Harvest is great , but the Labourers are few . Ah Lord , suffer not , I most humbly beseech thee in Iesus Christ , that the wild Boar of the wood pluck up the roots , nor the little Foxes to cut off the branches ; but blast , O Lord , all the designs and machinations , that are any where hatching against thy Church and People , and bring them to nought , and cause their Enemies , which are thy Enemies , to fall into the Pits and snares which they have laid for them : do good , O Lord , to thy Sion , and build up the walls of thy Jerusalem ; do thine own work in thine own good , due , and appointed time , and let thine own arm , O Lord , bring us Salvation . In a more particular and most special manner , O Lord , I humbly beseech thee in Iesus Christ , be mindful , and have mercy upon the Land of my Nativity ; Pardon O Lord , the Nation , and particular sins thereof , past , present , and to come , of Magistrates , Ministers and People ; our sins , O Lord , of blood , our sins of unthankfulnesse , ingratitude , and rebellion against thee our God ; our sins of covetousnesse , which is Idolatry ; our sins of pride , and hypocrisie ; of self-love , and hatred of out brethren ; our sins of gluttony , and drunkennesse ; of uncleannesse , of malice , wrath , and revenge ; our sins of profanation , and persecution ; our sins of blasphemy , and toleration , aganst thy self O God , and Christ ; against thy holy Law , and Gospel ; O God , that art the Iudg of Heaven , and of Earth , pardon , O Lord pardon , I humbly beseech thee in Jesus Christ , Englands sins , for they are many , for they are great , and enter into a Covenant with them , and be thou their God , and make them thy people , that they may serve thee for ever , and for ever ; and thou maiest henceforth delight in them , to live amongst them , and never more to be wrath with them . Settle , O Lord , I beseech thee , a faithful Magistracy over us ; Iudges as at the first , and Counsellors as in the beginning ; that Iustice may run down our streets as a mighty river , and righteousnesse as a great stream , that the cause of the poor , the Widow , and the Orphane may be heard , and Iustice done without respect of persons ; that there be no cries in our Land , nor no complaining in our streets ; Give O Lord , boldnesse , Zeal , Courage , and Faithfulnesse unto all the Ministers thereof , that they may not seek the praise of men , but the praise , honour , and glory , of thee our God , and that they may be ready and willing to lay down their lives for the truth , and be faithful unto the death , choosing rather , much rather , affliction and persecution for thy sake , and the Gospels , then to dwell in the Tabernacles of the wicked , and to serve the lusts of men , and to this end , O Lord God , give them I humbly pray thee a double Portion of thy holy Spirit , which thou gavest unto thy faithful Servant Elias , to lead , guide , govern , and direct them , in the wayes of all truth and Righteousness , that they may not at all fear him , which can only kill the body , but him ( which is thy self ) O Lord , who having killed the body , can'st cast the soul into Hell ; O Lord , open their eyes , that they may see thee and thy strength and power on their side , and therefore may not fear the power , nor the policy of their Enemyes , how great soever it be to the eyes of men , for they are but men , meer men , whose breath is in their Nostrils , a little creeping clay , speaking earth , Wormes of six foot long , whose hearts thou turnest as the rivers of waters , and changest them as thou pleasest , and that nothing is , or can be done by them , but what thou pleasest , and sufferest to be done , cause them , and all thy people to know , that having thee on their side , and for them , they need not fear who be against them , for none ever fought against thy power and prospered , and that though thou dost usually use means , yet thou canst , O God , we know , ( if thou so pleasest ) do thy work without meanes , yea and against meanes , and that there is no meanes so contemptable but thou canst , O God , our God , make effctual , even to the pulling down of strong holds , as thou did'st the Walls of Jerico , at the noyse of Rams Horns ; it is as easie with thee to do what thou willest , as to will it , all things are as easie as possible ; let us not then , O God , fear any power , no nor all powers , having thee the Lord for our God , before whom all the Nations of the earth , are as the drop of a bucket , and as the dust of the ballance , thou holdest , O God , the Ocean in the hollow of thine hand , and the earth is upheld , and standeth fast by the power of thy might , give us then , O Lord God , such fear as may cause us to love thee , and such love as may cast out and destroy all fear , for thou only , who art God only , art to be feared only . Ah Lord , look down gratiously , and in mercy , upon poor afflicted Scotland and Ireland , stir up thy self , and come and save them , even now , now , when there is no help for them nigh at hand ; O Lord , be thou their help , and help thou them , and give them grace to put their trust in thee , that thou mayest be their help and deliverer : of three Nations make us , O Lord , one people , that we may be knit together with the bonds of love and unity , serving thee , O Lord , with a perfect heart in holiness and Righteousness , all the dayes of our lives , and though , O Lord , thou hast delivered them into our hands , and given us power over them ; Ah Lord , suffer us not to do other unto them , then we would they should do unto us , and that we lay not on them too heavy burthens to bear . Bless , O Lord , I beseech thee , all my kindred and acquaintance in the flesh . Ah Lord , I know that thou knowest all their soul and body cases ; Ah be thou pleased in Jesus Christ , to come into their help , and give them deliverance , make , O Lord , make their hearts below their conditions , and then make their conditions what thou wilt , lay no more , O Lord , on them , then thou shalt be pleased to inable them to bear , and then lay on them what thou wilt ; Ah Lord , cause every thing to work together for their good , let them alwayes see , and acknowledge , that thou punishest them for less then their iniquities deserve , and that all afflictions whatsoever come from thee , but the procuring cause is in themselves , make them , O Lord , as willing to weare the Cross here , as the Crown hereafter , to suffer for thee here , as to raigne with thee hereafter , and though , O Lord , they be poor in the world , let them be rich in grace ; though they be contemptible in the world ; let them be honourable in thy sight ; be thou , O , Lord , their Portion , and make them thine inheritance , and grant , O Lord , I beseech thee , that their last dayes may be their best dayes , and their last thoughts their best thoughts , that they may be thy faithful , humble , and obedient Servants , unto their lives end ; living the lives of the Righteous , that they may be like them both in death , and after death , be thou with them , O Lord , in all places , and at all times , that they may alwayes sit under the shadows of thy wings , and that the fruit of thy word may be pleasant unto the tast of their souls ; let them through grace delight to walk in the wayes of thy Statutes , and let thy Commandements be their daily talk ; suffer them not , O Lord , to goe astray from thee , either after the pleasures or profits of the world , but inable them all through grace to walk uprightly and circumspectly before thee unto their lives end . Be mindful and merciful , O Lord , unto all the Sons and Daughters of affliction wheresoever disper'st , wheresoever scattered on the face of the whole earth , bring home , O Lord , all that are banisht , deliver all Captives , and set free all Prisoners , that every one may sit under his Vine , and rejoyce under his Fig-Tree , eating in peace the fruits of their labours ; visit , O Lord , the sick , comfort the comfortless , bind up the broken heart , heal the wounded heart , give life to the dead heart , give the grace of faith unto the doubting heart , and of hope unto the despairing heart , speak peace O Lord , unto the disconsolated and afflicted heart , give understanding , memory , sence , and reason , unto the distracted heart , and those amongst them , whom thou dost intend , O Lord , and hast appointed to take unto thy self , let them see thine arms of love , in mercy , open and ready to receive them ; let them hear , O Lord , thy sweet and comfortable voyce , speaking peace unto their fouls , and saying , Sons , and Daughters be of good cheer , your sins are forgiven you ; wash them , O Lord , with thy most dear , and most pretious blood , and sanctifie them with thy holy spirit of grace , that they may appear spotless , and unblameable before thee , whiter then Snow , purer then Wooll , finer the Gold , and brighter then the Sun , and make them , O Lord , more then Conquerors : and those , O Lord , whom thou dost intend to restore unto their former health and strength , give them grace to lead new lives , and to become new Creatures , that others seeing their good works , may glorifie thee , O God , our Heavenly Father , in Jesus Christ. Ah Lord God , look with much mercy I humbly beseech thee , upon all those every where , that suffer for the peace of a good Conscience , because they will not sin against thy truth , keep them , O Lord , as the apple of thine eye , that nothing come nigh to hurt them , nor to affright them ; let them depend on thy mercyes , fear thy judgments , and lay hold on thy gratious promises , give them , O Lord , courage and strength to fight that good fight , and to run that good race that thou hast set before them , that they may be alwayes willing and ready to give up their lives unto the death , and then from thee , O Lord , they may receive the Crown of Eternal life . And those , O Lord , that suffer for an evil Conscience , because they have sinned against thy truth , let them not alwayes mourn as men and women without hope , but poure down , O Lord , in much love and mercy poure down thy holy and blessed spirit the Comforter , into their hearts , that may speak peace unto their souls ; even that peace that passeth all understanding ; let not the Mountains of their sins , O Lord , nor the Rocks of unbelief hinder thy mercyes from coming down out of Heaven into their Hearts , nor their prayers from ascending up unto thee by faith , but cause them , O Lord , to know , that thou art a God , pardoning all iniquities , transgressions , and sins ; yea , all Blasphemyes wherewith they have blasphemed ; Ah Lord , shew them the light of thy gratious and glorious Countenance , and lead them in the way everlasting , that they may never more swerve nor goe astray from thy Divine and holy Commandements . Bless , O Lord , all that are travelling by Sea , or by land , and bring them to their Ports and places in safety , defend them from all Pyrats and Robbers that seek to do them hurt or wrong , and from all other perils and dangers , pitch thy tents , O Lord , round about them , and keep them even as thou keepest thine own . And lastly , O Lord , I most humbly and heartily beg and beseech thee in Jesus Christ , to pardon and forgive all mine Enemies , all the world over ; love them , O Lord , that hate me , bless them that curse me , do good to them that seek to do me evil , forget and forgive all that they have done or would have done against me , & change their hearts from evil unto good , that they may no longer walk after the deceitfulness of their own evil hearts , but may do all things for the time to come in truth and sincerity , according to thine own heart , O Lord God , that thou mayest own them for thy own , and give them hearts , O Lord , to forgive me whom I have wronged , whether it have been in thought , word , or deed , either unto high or low , rich or poor , young or old , and grant , O Lord , that I may fear and do so no more , but as thou hast been unto me a sin-pardoning God , so I beseech thee be unto me a sin-preventing God , that I may not as the Dog , return to his Vomit , nor as the Sow to her wallowing in the mire againe , but that I may alwayes henceforth set thee , O Lord , before mine eyes , and be attent unto the motions of thy holy spirit , and never to forget thy exceeding boundful and mercyful dealings towards me , and that love in Jesus Christ , wherewith thou hast loved me , and that I may remember that it is impossible for those who were once enlightned , and have tasted of the Heavenly gift , and were made partakers of the Holy-Ghost , and have tasted the good word of God , and the powers of the world to come , if they shall fall away , to renew them again unto Repentance , seeing they Crucifie to themselves the Son of God afresh , and put him to open shame , for if we sin wilfully after that we have received the knowledg of the truth , there remaineth no more sacrifice for sin , but a certain fearfull looking for of Judgment , and fiery indignation , which shall devour the adversaries ; for having , Lord , by thy grace and mercy escaped the pollutions of the world , through the knowledg of the Lord and Saviour Jesus Christ , grant that I may not again be intangled therein , and overcome , and so my latter end prove worse , if worse it can be , then was my beginning ; Ah Lord God ( should such be my case ) which God forbid , it would be much better for me that I had never known the way of Righteousness , then after the knowledg of it , to turn from thy holy Commandements delivered unto me . Ah Lord God , my Lord , and my God , in Jesus Christ , thou knowest my weakness , frailty , and impotency , that I cannot of my self , as of my self , think a good thought , that I am prone to all evil , and averse to all good , to will indeed is many times present , but how to perform I know not , there is still , O Lord God , a law in my members , warring against the law of my mind , and leading me Captive into the law of sin ; Ah Lord , when , when , O Lord , when , shall that time come , and that blessed , most blessed , and glorious day dawn and appear in my heart , that the root and branch of sin be totally rooted up , and utterly destroyed , and grace confirmed , & grow up more and more , until I come to be a perfect man in Christ Jesus , that I may still more and more hate the evil which I do , and love the good which I do not and cannot do : that it may be no longer I that sin , but sin that dwelleth in me , and that by the assistance of thy grace and holy spirit , I may walk well pleasing before thee , doing thy work and thy will here on earth , as it is done in Heaven , living the life of grace here , and of glory hereafter , the life of the Righteous , that I may dye their death ; Ah Lord , give thy self to me , that I may give my self to thee , live in me , that I may live to thee , own me for thine own , that I may own thee for mine all , give me , Ah give me , O Lord , much grace , that I may give thee much glory , daily grace , that I may give thee daily glory , continually grace , that I may give thee continually glory , that I may be all thine , O Lord , only thine , alwayes thine , and ever thine , and all this I most humbly and unfainedly beg of thee , and what ever else thou knowest to be needfull or expedient for me , both for my soul and body , for the name , and for the worthiness of Jesus Christ , thy Son , and my Saviour , to whom , with thy Glorious Majesty , and Holy Spirit of Grace , do I render and give with my whole heart , as all due is , and unto none else , Honour , Glory , Power , Might , Majesty , Dominion , and Thanksgiving , now , henceforth , and for euermore , Amen , Amen . 34. If the love of Creatures be so lovely unto us , and we esteem and love them most ( for their love ) and this their love doth many times sweetly satisfie and ravish our senses ; But how then are our hearts set on fire with Love , when we have within us , the fiery hot burning Love of a Loving God , yea of a God of Love , whose Love is so lovely , as it knits our hearts in Love unto him , and our greatest Love unto him is , from his own Love , because he hath so loved us , as to give us hearts to love him , even according to his own heart . 35. If our Joy be , according to the measure of Love which we enjoy from the Creature whom we most love ; Ah how great , yea incomprehensibly great shall our joy be , when we shall know and feel , that we are beloved above measure by the Creator , who maketh the Creature thus lovely , and giveth him Love thus to love him . 36. If our Love many times be so great unto the Creature for the Creature , that we do not , and it seems to us that we cannot love him so much as we would , and do desire to do , and we crave and desire chiefly his Love , that we may yet love him more , and this from and because we love him so much , and for that our senses can be only satisfied with his Love , and by loving of him ; for we love him most for his Love , and his Love doth cause us to love him more , whom we love so much , yea whom we love most . 37. But Ah how great then , yea how wonderfully great , is the love , O Lord , of thy Children and Servants unto thee , when they know that they are beloved by thee , whom they most love , and must love most ( for thy Love ) thy Love being most worth , worth most , and therefore do they despise all Love and things lovely in the Creature , to purchase thy Love , O God , who art the Creator of all Love , and things lovely ; they love thy Love most O God , because they know and feel that thy Love only , causeth them to love thee more , whom notwithstanding they do already love most , and for that nothing but thy Love , can satisfie them with sufficient love , to love thee sufficiently ; for to love thee is to live , and they could not live if it were not for thy Love , and therefore are they ready and willing alwaies to die for thy Love , and to witnesse and shew forth their love , with which they love thee . 38. If then the love of the Creature be so great for the Creator , that it is more , above , and beyond my love in the Creature , for the Creature , yea it is so great , as it cannot be uttered , it being and proceeding from the Creators own Love , that the Creature hath this love , and that he loveth thus his Creator . 39. But Ah then how incomprehensible and great is the love of the Creator , for , and unto us his Creatures ? in that he giveth us so much of his love , ( as to love him ) and such condescention is in him , as he delighteth to be beloved by them , who out of his love do so much hate him , and love only what he hateth ; alas , alas , what can we , poor we , say of him , whom we know not , but by himself , and from himself , and love not , but from his love ; Let us then , Ah let us then admire , and in humility ever adore this his love , with which he hath so loved us , as to make us like himself , in love , which is to be all love , loving others as our selves ; for even as his love only causeth him to love us , so likewise doth this his love in us , cause us thus to love him , and thus to love one another with the same loving love , and all that we may be all one and the same , in love , in him , to him , and for him , who is the love of our love , the cause of our loves love , the subject of our love , the object of our love , which we only desire to love , and the joy of this our joyous love , and the aime of our end , and the end of our aime , is , to live and love unto the end , in this loving love ; that is , that our love may never know end , as his never knew no beginning , nor never shall know end ; and this is , and such is the great love of our God , yea the incomprehensible love with which he loveth us , being such , and so great , as we cannot comprehend it's greatnesse ; it cannot enter into us , therefore we shall enter into it , neither can we sufficiently expresse ours for him , which flows only from his , from himself , who is only and alone in himself , perfect love , and he alone can only create and give perfect love , to love perfectly ; none but himself , from himself , of himself , can then thus love perfectly , or give perfect love , to love perfectly thus . 40. It is then thy love in me , O Lord my God , that causeth me to love thee . 41. Inflame then my cold , benum'd , icy , frozen heart , with the fiery hot burning flames , of this thy burning hot love , O my God , that my heart may continually as Moses bush , and the Seraphims , still flamingly burn , but never consume ; for it is by this , and from , this divine fire that cometh from thy holy Altar , O Lord , that my soul liveth , and out of it it cannot . 42. Let me then , O Lord , ever burn , That I may ever live for why , Ah if I should not still burn thus , I am sure I should eft soon dye . 43. Ah Lord my God , and my Father in Jesus Christ , I desire to praise thee ever , for that thou hast not only forgiven me all , but given me all , thou hast not only given me a pardon for all my Iniquities and transgressions , and forgiven all my sins , but hast also forgotten that ever I sinned . 44. Thou hast not only given me such a pardon , as never to remember my sins any more , but with the pardon thou hast , O Lord , given me thy love , and thy self , so as I shall ever live in thy self , to love thy self ever , and to offend thee never . 45. Thy love O my God , and heavenly Father , is far greater unto me , than David's was for his beloved son Absolom , though he loved him better than his life , and willingly would have died for him ; yet when he forgave him his murder , he would not have him to see his face in Jerusalem . But thy pardon , O King of Kings , is with such abundance of love , that thou hast been pleased , in love to come down thy self from thy Throne , and thy dwelling place in thy heavenly Jerusalem , unto me , on this earthly Geshur , to shew me thy most amiable , most glorious , and most blessed face , and to cause the light of thy countenance to shine upon me , that I might not be afflicted , because thou knowest right well , that it were much better for me that thou shouldest take my life from me , than hide thy face from me ; for what were , or would be my life unto me , if I did not ( O my Father ) see thy face in Jesus Christ ; yea thou knowest that my life is nothing unto me , if I see not alwaies thy face , for thy presence is my Heaven on Earth , and thy absence my Hell. 46. Ah what love is this , O my God! wherewith thou hast and dost love me , to pardon such a rebellious murderer as I am ; not for slaying an incestuous Amnon , but an innocent Jesus , the Son of thy love , thine eldest only Son , in whom thy soul delighted only . 47. Thy love , O God , my God , is such , that thou hast not banisht me , but brought me back , and though I did flye from thee , yet thou thy self didst in love run after me , and broughtest me back , yea such is thy love , that thou hast not unthroned me , but inthroned me , and made me not only an heir , but coheir with thy Natural only Son , and my Saviour , not only of a Crown and Kingdom , honourable , and glorious , but of a Kingdom and Crown of honour and glory , and not for a mortal life of time , but for an immortal life , our of time , for ever , and for ever . 48. Ah Lord God , how didst thou love me when thou didst deliver me , take me off , and free me , from my own love , from loving my self , with self-love , that is , loving my self more than thee , and wert pleased in love , and out of the abundance of thy love , which is incomprehensible , and unconceivable , to cause me to choose thy love , to prize thy love , to desire thy love , and to rejoyce in thy love , esteeming nothing else lovely , or desirable . 49. They that love as they ought to love , that is rightly , and truely , love God , first , and most ; he is their ultimate end , the end of all their aime , and the aime of all their end , is , to love him ; they love him for all that is in him , for that they know that he is all holy , all just , and all good , and they love him chiefly , that is , most of all , because he is God , that is , because he is what he is , even such a God as he is ; they adore his greatnesse , as his goodnesse , and fear his goodnesse , as his greatnesse ; they prize his mercy at the highest value , and value his Justice at the highest price ; they admire the knowledge of his Wisdom , and as much the Wisdom of his Knowledge ; they stand amazed at his might , and are confounded at his power ; alike they wonder at his highly lownesse , and lowly highnesse ; that God would be made man , and that a man should be still God ; they are ashamed for that he would be like them , and they abhor themselves , that they are ( notwithstanding ) so unlike him , they therefore long for holinesse , knowing that it is the greatest and chiefest happinesse , it making them like unto him , holy as he is holy , pure as he is pure , and perfect as he is perfect , though not so perfectly , or purely holy . 50. All such as love God thus , love themselves ( for him ) that is , would himself , for himself , his love to love him , his fear to fear him , his honour to honour him , his knowledg to know him , his wisdome to please him , his goodness to be good , his justice to be just , his holiness to be holy , his greatness greatly to exalt his power , and his might to be mighty in power for him , his mercy to be mercifull , as he is merciful , for being by him Created for himself , unto good works , they would that all their works were good , and all for him , to live to him , in him , and for him , for ever and for ever , thus if they love themselves , 't is for him , it is to be his , and to do his will on earth ( whil'st on earth ) as they shall in Heaven , when in Heaven . 51. And all such , are all full of true love for all their Neighbours ; and their Neighbours are all men , far and near , Jew and Gentile , bond and free , all have their love , they love all , their condition makes no condition with them , they desire , and seek , and pray for their happiness , as for their own , they mourn for them many times , when they do not mourn for themselves , yea they weep much and often in secret , for their secret , as well as for their open sins , they are ashamed on their behalf , because they choose not the way of life but still walk , walk on still in the wayes of death , they have no Enemyes , but all are their friends , their dear and beloved , yea dearly beloved friends , such as hate them , they love , such as curse them , they bless , such as speak evil of them , they pray for , and that God would lay none of their sins to their charge , they account happiness to them , even as their own happiness ; and rejoyce with them when they do rejoyce , yea , they would many times willingly and cheerfully part with their joyes , their best joyes , even their spiritual joyes , for their sakes , that they might enjoy them , they would be content , to be as it were in darkness , sorrow , and sadness , that they might be in the light , see the light , and rejoyce in the light of Gods Countenance , they would that they did enjoy these joyes here , to be brought home by any meanes , to enjoy them for ever hereafter , for those that love God whom they never saw , must doe , and can do no other , then love their brethren whom they see daily ; and those likewise whom they never saw , because they are also their brethren . 52. Such as love not God rightly ( which is to love him as God ) love him for the Loaves , not for his love , for themselves , not for himself , for themselves alone , or chiefly , and not chiefly , which is alone for himself , they love him because they have need of him , his love is lovely , not because it is in him , or because it is his love , and for that it makes him thus lovely , as to be only lovely and desireable , but they love his love , because it is in him for them , they love him for Heaven , much more then Heaven for him , they do not love him because he hath so loved them , as to make them lovely , and forgiving them of his own love , to love him in and with true love , 't is not love that they truly love , or value , as it is love , but as it is profitable , a love bringing profit , it frees from paine , and gives ease , it keeps from poverty , and maketh rich , because it delivers from dishonour & disgrace , and graceth them , and brings them much honour , because it lifts them up above others , and for that others are set below them , they are the head , and others are but the feet , and because they have power over them , and they obey their power , going where ever they bid them , coming when ever they call them , and do what ever , and all that they command them ; if God continue to give them thus his gifts , and all that their hearts desire , they will prize his love , and desire his love , and choose his love , and delight in his love , and love his love , yea , and serve him for his love , but it is with an eye-service , having an eye to this recompence of reward in the flesh , and for the sake of the flesh ; they love not God as he is God , and because he is God , all good and only good , but because he is a God that doth them this good , which he so much loveth , liketh , Priseth , chooseth , and prayeth for , were he not thus good unto him , he would not think him good , nor believe him to be good , thus are they fleshly , Carnal , loving the things of the flesh , the things they see and enjoy , and not the things which they see not , nor cannot see , which they enjoy not , nor cannot be here enjoyed , but should hope for , 't is not a Heaven in Heaven , nor a Heaven coming down from Heaven , but a Heaven on earth , an earthly Heaven , yea , a Heaven of earth , that they desire , choose and pray for , and would that it were ever , yea , ever and for ever their Heaven , thus 't is not God that they love , because he is God , but 't is themselves , themselves they love as God , chiefly , most of all , beyond all things , and above all things , and therefore they love not God at all , because they love him not as God , who is the supream , chief Soveraign superiour , and only good , happiness , felicity , peace , rest , riches , honour , pleasure , joy , and blessedness . 53. This is false love ( though it be for our selves ) when we love our selves only , that is chiefly for our selves , for our own sakes , such desire Heavens joyes to enjoy them , because they are the greatest joyes , 't is not Heaven for God , but God ●or Heaven , that they would , and that they mind , they love the wages , but not the work , the Crown , but not the Cross , to raigne with Christ , and as Christ doth , but not to suffer with Christ , and as Christ did , to weare his Crown of Glory , but not his Crown of Thorns , to live as he doth , but not as he did , to be his Servant in Heaven , but not his Disciple on earth , to have the Recompence of reward there , as a good and faithful Servant , but not to serve him here , as a Son or a Servant ; they would willingly have their own will done both on earth , and in Heaven , but not his on earth , no not for Heaven ; they would believe in him , but not suffer for him , they would live with him there , but not die with him here , they flye many times from sin , because of the paine , woe , grief , and torment it will bring , they flye from the punishment , not from the sin , they hate not sin , as it is sin , and because it is sin , for many times they love the sin which they commit not , which they dare not commit ; and so they many times do good , but not because it is good , and for that it is the Command of God , their delight is not to him , nor his wayes , nor to the keeping of his Commandements , but their delight is to delight themselves , the end of all their aime , and the aime of all their end is to please themselves ; and therefore , if at any time they do good , it is to do good to themselves , 't is not for Gods sake , nor for goodness sake , but for their own sakes , for many times they do what they would not do , and seem to love what they do not love , and to hate what they do not hate , they prefer the flesh , to please the flesh , and to enjoy fleshly pleasures , before the pleasing of God , and the enjoying of God , and spiritual pleasures , they prefer Communion with the Creature , before Communion with the Creator , and their own low base ends , before his high , holy , great , and glorious ends , how dully , droopingly , faintly , feebly , coldly , and sluggishly do they goe about Gods work , and service , any thing that concerns his honour and glory , what icy , frozen , benum'd , dead hearts have they thereunto , though in the doing of all this , it is to do for themselves , to work for themselves , and to serve themselves , but how , Ah how jollily , cheerfully , lively , nimbly , quickly , ardently , and hotly do they goe about the things that no whit at all concerns God , but themselves , how stoutly , strongly , and vigorously , do they wrestle , for the world , and the things of the world , and to have a blessing of increase on their works , and labour for the flesh , but how , Ah how faintly , cowardly , and feebly do they wrestle with God in dutyes , in prayer , meditation , hearing and reading the word of God , as if they would not that blessing , or at least cared not for it , thus Gods work , and soul work is to them of little concernment , and when they do mind the soul and Heaven , it is because of its happyness , they then seek God for Heavens sake , but never Heaven for Gods sake , and even then when the Lord sends a faire wind , with the breath and spirit of his grace into their hearts , to hasten them forward , to their place of rest , and to make them to saile over the floods and tempests of tentations , and waves of opposition , yet then ; Ah then , so selfish , fond , stupid and ignorant are they , as they hoyse up all the sayls they can , to goe against this sweet , new , fresh gale they row and tug and toyle , to goe back from their Port , from their Haven and Harbour , which is so near them , desiring not to come so soon to their journeys end , they desire not so soon to end their journeying , travel , and paines in the flesh , they prefer this travel , and toyle , and care , before that peace and rest , and ease , and joy , and though this all , all this , be but vanity , and brings nothing but vexation of spirit , yet so contrary are they to God and his wayes , that they will none of them , as long as they can these , they gladly and willingly will put off that day , for this , nay though God do at times shew some of them Heaven , as he did Paul , and they behold things unutterable , and , with Peter , see the glory of the Lord , which is unconceiveable ; yet these foresights , and fore-tasts , being taken from them , or they from it ; Ah how soon do they forget that ever they saw any such thing , how soon , how gladly , willingly , and chearfully , do they return to Egypt , the place of their Captivity , and joyfully and heartily feed on the Garlick and Onyons , yea on the husks that Swines feed on , so much love they have to themselves , as they forget God , and that they were Created for him , and unto good works to please and serve him , such then , as thus love , or love thus , are self-lovers only , or chiefly , and therefore not right or true lovers , because they love not God rightly , therefore not truly , for he is to be beloved first of all , most of all , beyond and above all , he being our only , chief , supream , Soveraign , superiour , and best good , all good , being in him , and flowes only from him , he contayning all , and being contained by none . 54. But as for me , O Lord , as for me , I know , O Lord , I know , that there is none in Heaven but thee , nor in all the earth in comparison of thee , a Doore keeper , O Lord , a Doore keeper in thy house , do I much prefer , choose , and imbrace , rather then to dwell in Tents , or Tabernacles with the wicked , with those that know thee not , and that fear thee not , I much rather , Ah Lord thou knowest , that I had much rather be afflicted , and I choose and prefer banishment , poverty , contempt , disgrace , imprisonment and death for thy sake , and the Gospels , as thy Servant , rather , yea much rather then to enjoy all these pleasures in the flesh , these fleshly pleasures , with the wicked , any life , O Lord , and any death , yea that life , and that death , in that place and condition , as may bring thee most glory , do I most humbly and unfainedly beg , in Jesus Christ , and for his sake ; Ah Lord God , I hast me unto thee , I desire to flye into thee , and to be found ever in thee , yea though thou shouldest make all my life , as Pauls and Peters were , when they saw and enjoyed in part , those blessed joys prepared and laid up for the blessed , yea though I could alwaies see Heaven open , as Stephen , and thou O Lord , my Jesus , and my Christ , standing at the right hand of God , should not , would not my heart , heartily say with Simeon , Lord now let thy servant depart in peace , for mine eies have seen thy great Salvation ; would it not cry out , none but Christ , none but Christ ? and come Lord Jesus ; Ah come quickly , and take me to thee , to be ever with thee ; for though to me to live were Christ , yet to dye would be great gain . 55. Such and all such love falsely , as love their Neighbours for themselves only , for the good they do them , and for the benefit and advantage alone , which they receive from them , were it not for this good , they would not care for them , nor think of them , nor pray for them , nor wish or desire any blessing on them , if they do at any time do them any good , it is for the good that thereby they hope will accrue to themselves , either of praise or profit , otherwaies they would rather , yea much rather , their losse than their gain , their dishonour than their honour ; and they would deligth more , much more , to hear an evil than a good report of them , and were it not that they want them , or may want them , that they stand them in stead , they would rather , yea much rather dis-serve them , then serve them , hurt them than do them good ; and though with their mouths they blesse them , yet in their hearts they curse them , envying the very happinesse , that they pray for ( on their behalf ) they love them for their gifts , not their gifts for them ; yea they love their gifts , but not the givers of the gifts ; they love their gifts , not because it comes from their love , but because they are lovely , that is , because they stand them in stead , they have need of them , they should be in want , if they did want them , if they had them not , they do not praise God on their behalf , and pray for a double blessing on them , for this their blessing of them ; if they wish or desire an increase of their substance , and a blessing on their labours , it is because they hope they will increase in doing them good , in giving to them of their substance , a blessing of their labours , a part and portion of their profits ; and if they do not do so , such will curse and not blesse , and would if they could , take from them all that they have , or seem to have ; for their love is self-love , love only to themselves , for themselves , therefore false love , loving falsly . 56. I had much rather have no portion in the World , than have the World for my portion . 57. For I am sure the World never did , nor never will make any rich , and as sure that it hath , and will make many , Ah too too many poor . 58. For many that have had , and yet shall have , great Portions of this Worlds good , have , nor shall have none of the good of Heaven for their Portion ; it 's hard for a rich man here to be rich there . 59. And many that have no Portion in this World , of this World , have God , and shall have God for their sure and everlasting Portion in the World to come . 60. Ah happy , yea thrice happy man , that hath such a Portion there , though he have none here , what ever be his condition , he is in a blessed condition , for he shall be ever blessed , blessed for ever and ever . 61. But Ah miserable man , who art only miserable , that hath no Portion there , what ever Portion he hath here , yea though he abound in Corn , and Wine , and Oyl , and all this Worlds good , and glory . 62. Give me , Ah Lord , give me any Portion in Heaven , though but to be a door-keeper ; if I may but see thy face , and hear thy voyce , I care not , though it be with the losse of all Portions here , both of riches , honours , and pleasures . 63. If thou givest me here O Lord , but food and rayment , how mean soever it be , I will be content therewith , and heartily thank thee , and if thou givest me none , I will thank thee for the time past , and believe I shall want none for the time to come , and that shall content me . 64. Ah if the want of the World be so sweet when in its want we find no want , how sweet then , yea how much sweeter is Heavens fulnesse ? where is all fulnesse of all things , and therefore no want at all of any thing . 65. Ah how much better is it , and how much greater gain , to lose this Worlds all , and gain Heaven , then to gain this Worlds all , and lose our part of Heaven , which is Heavens all , yea all Heaven . 66. The Worlds losse with Heavens gain , I shall not account any losse , but all gain , yea the greatest gain I can get ; But Heavens losse , with all this Worlds gain , I shall not account any gain , but a great losse , yea the greatest that I could , or can sustain . 67. He that loseth Heaven loseth all , but he that gets only this Worlds all , gets nothing , even nothing at all . 68. I will and alwaies will account all losses gain ( to win Christ ) and all gain losses if I lose Christ. 69. Let Christ then be my gain , and I care not what losses I sustain . 70. For this Worlds felicity is certain but a moment , but the felicity , or infelicity of the World to come , is not uncertain any moment , but certainly good or bad from the first to the last moment , which last moment will be alwaies a like , as far off , as it was the very first moment , being ever , ever . 71. Give me then , Ah Lord God , that endlesse good , felicity and happinesse , which is like , thy self , shall never change but endure for ever , and not that which is like my self subject every moment to all change . 72. Ah Lord , thou knowest I would willingly , most willingly change thus , my life for death , and then my death for life . 73. That is my life of sin , for a death to sin , to put all sin to death , and then death , for eternal life with Christ , who is my life . 74. Thou knowest , O Lord also , that I would willingly die to live , and live to die . 75. That is to dye to sin , and live to grace , live in all grace and dye to all sin , that to me to live may be Christ , but to dye gain , yea that my life may be hid with Christ in God. 76. I would willingly , O Lord , have thee mine all , that I may give thee mine all , and reserve from thee nothing at all . 77. All Lord , All , I most willingly and unfeignedly give thee , Ah that thou wouldest receive all , and refuse nothing at all . 78. For all , Lord , that 's mine is thine , that is , all that is good ; for the bad I renounce , and give back also to him that gave it . 79. All the World is nothing , being all perishable , therefore can be to nothing compared , but to nothing . 80. Ah what a pity is it , that any man should be so fickle , as to love such fickle things , as are these below , which to day are , and to morrow are not . 81. For is any thing lesser , worser , or lighter than vanity ; if any thing be , or can be , or if this Worlds things be any thing , it is it , which is so much vanity , and so full of vanity , and therefore the more , the lesser worth , the worser , and the lighter , be all nothing , but all vanity . 82. The more there is of a bad thing , the worser , and the lesser too , is the thing , ( that is to goodnesse ) . 83. Well therefore may it be said of the best of this Worlds , of this Worlds best , as the old old woman , said unto her daughter , arise daughter Vanity , and come to thy daughter Vanity , for thy daughter Vanity , hath another daughter of Vanity . 84. Ah fruitful , but cursed fruitful womb , that brings forth so much cursed fruit , full of Vanity . 85. How much better were it , that thou wert barren , than thus to bear . 86. Vanity is in the getting , Vanity is in the keeping , Vanity is in the spending , and there is Vanity for the most part , in giving of this Worlds Vanity ; So that all in this World , even all this World , is Vanity , yea all Vanity , and Vexation of Spirit . 87. Ah vain foolish man that labourest so hard , that hazardest so much , for that which at the best is so vain , being so full of Vanity , and , which is worse , vexation of spirit . 88. If then its best be so bad , what is its worst ? if it s all be worth nothing at all , why wilt thou then be such a fool ? as to labour for that which is not , and to spend thy time , thy dear most dear , and most pretious time , for that which will not , for that which cannot profit thee . 89. Let then , Ah let then the morrow care for its self , care thou O man , Oh carelesse man for thy self , that is , for thy better self , which will make thee ever happy , or else thy carelesnesse ever miserable , miserable for ever . 90. Be not , Ah be not so carelesse , to put off thy care till to morrow , seeing there is a change every moment ; but fear still , Ah fear thou still , that change which a day may bring forth . 91. Let the World take its own , make sure what is thine own , ( if thou wilt so have it ) which is Christ Jesus , and all his merits , and say truly and bouldly , I will have none but Christ ; I care for none but Christ , nor to know nothing but Christ and him crucified ; be then contented if thou hast him , and be not contented what ever thou hast , if thou hast him not . 92. For all other things give discontent , and bring with them Vexation of Spirit ; but he gives alone all true contentment , and brings with him the peace of the Spirit . 93. If then our peace in believing bring so great joy , that it passeth all understanding ; Ah how great shall our peace and joy be , when it shall be above believing , that is , when we shall possesse the God and giver of all peace , who is our rest and peace , yea our peaceable rest , and he will augment our understanding as much as our peace , and yet our peace shall surpasse ours , and all others understanding . 94. And if our joy be so great when we believe the certainty thereof , Ah how great in possession , when we shall know certainly with the most certain and sure knowledg of God , that it shall be ever most surely sure , and certain . 95. If then these things below be able to satisfie any , a moment , surely the things above , ( above all things ) shall be able , and will ever , ever will satisfie all , for all there , shall enjoy all God , who hath all things , and is all things , and more then all things , and he giveth himself unto all , being all in all , and over all , and above and more than all . 96. Ah Lord God , the searcher the trier and knower of all hearts ; thou knowest , O Lord , thou knowest my heart , and therefore knowest right well , what my heart heartily , chiefly , and principally desireth , above , beyond , and more than all things , which is thy dear , thy sweet , and pretious , most pretious , sweet and dear self . Ah let me so have thee , as never to be without thee , and I will never more , ask any thing more of thee ; fill me , Ah fill me so with thy blessed fulnesse , as that I may never more be emptied of thee , but may continually receive from thee grace for grace , daily grace to give thee daily glory , much grace to give thee much glory , continually grace to give thee continually glory . Give , Ah Lord , give so thy self to me , as I may ever give my self to thee , to be all thine , alwaies thine , only thine , and ever thine ; Enter , Ah Lord , be thou pleased so to enter into me , as I may enter into thee , my Joy , O my Lord , even into thee , who art the Lord of my Joy , espouse me , Ah espouse me here , O Lord , by grace , that I may be hereafter for ever married with thee , unto thee , in glory , Raign , rule , bless , guide , govern , direct , protect , preserve , and defend me from all evils , perils , and dangers , that I may enjoy those blessed , great , gratious , holy , and glorious promises , which thou hast been pleased from time to time to make unto me , that I may live , and living dye , that I may dye , and dying ever live , to the praise , honour and glory of thine ever blessed , Eternal , most holy , and most great , most sacred and most glorious name , so be it Lord , so be it . 97. Heaven is Heaven , because it is holy , yea because , O Lord God , thou art there that art holiness , therefore is Heaven Heaven , and Heaven holy , yea such a holy , and therefore blessed Heaven as it is , so as to those that are there , a thousand years seem but as one day , so greatly sweet is its enjoyment , and one day seems as a thousand years , so great is their joy in its enjoyment , and holiness is the chief joy , felicity , and happiness in Heaven , because it makes them , all like unto thy self ; O all Heavenly God , who art the Heaven of Heaven in Heaven , being the holiness of Heaven , and therefore Heavens chief joy , felicity and happiness . 98. If earths sweets are so sweet to earthly hearts , as they desire nothing but earth , that is the things on earth ; Ah how sweet then are Heavens sweets to a Heavenly heart , and how shall , Ah how shall Heaven ravish their hearts with joy , and contentment , when that their hearts , souls , and bodyes shall be in Heaven , and all filled with Heaven , that is with all holiness and blessedness , even with God himself , the ever blessed , and holy God , then shall they be all holy , all Heavenly , yea all , a holy Heaven , being holy as God is holy , but not so holy . 99. If earth then , or earthly things on earth , be able to satisfie any on earth , surely Heaven , and the things in Heaven , shall be able and will satisfie all in Heaven , for that all there , shall enjoy all that is there , even all God , Father , Son , and Holy Ghost , who is all , and in all . 100. And therefore by how much God is above all things , and more worth then all things , by so much , yea so much more , do I value my interest in him above all things , for having him sure , I have all things sure , I am sure . 101. Ah when I enjoy that true joy , of enjoying that true Communion with the true God , though here on earth , me thinks I am not on earth , but in Heaven , and yet I know all this is , but an earthly Heaven , ( though a Heaven . ) 102. But how then , Ah how then doth my heart rejoyce with joy unspeakable , knowing that the time will come , and is ever near at hand , when I shall ever enjoy Heavens true joys , which is God himself , the joy of all joys , yea all joys that are true . 103. O Lord , thou knowest that the Heaven which my soul desireth on earth , is , to do thy whole , holy , and blessed will on earth , as it is done in Heaven . 104. I desire to live , O God , and give my heart unto thee , That hast in love and mercy , given thine own unto me . 105. Ah Lord my God , let me so hear thy blessed , most blessed voyce , that my soul may live , and so live , as to praise thee , for to praise thee is to live , yea to live in thee and for thee , which to do , is the desire I have to live . 106. Give me then power , O God , that hast all power in thy self , that I may fight powerfully , against all my powerful Enemyes , and by the power of thy might , which is an Almighty power , I may tread and trample , all their powers under my feet . 107. Give me , O Lord , give me such fear as may cause me to love thee , and such love as to fear thee , and to cast out all fear . 108. Meditation is the heart of the heart , the soul of the soul , which is the strength and life of all devotion . 109. When in meditation God hath spoken peace unto thy soul. Ah then , do thou by thanksgiving ( with thy heart ) praise , Laud , and him extol . 110. He that will have Heaven on earth , must meditate on earth of Heaven . 111. To have God abide with us , we must by meditation abide with him . 112. To have God live in us , we must with full purpose of heart , and endeavours of life , live to him . 113. To have God dwell in us , we must open our affections , which is the dore of our hearts , to let him into our hearts , and continually feast him with true and unfaigned love , loving none but him , in comparison of him . 114. To have God love us , we must love him , that is , make him our choyce , above and beyond all other things , choosing him for our chief , and superiour good , that is beyond , above , and more , then all other things , he must have all our hearts , that is , our hearts more than all other things . 115. To have God delight in us , our delight , end , and aime must be to delight him , that is by walking well pleasing unto him all the dayes of our whole lives , as Christ did , yesterday , to day , and for ever . 116. To have God direct us how we shall walk , we must be careful and heedful to walk as he doth , and shall direct us . 117. To have God preserve us , we must believe in him , trust on him , depend and rowle our selves upon him . 118. To have God maintaine us , we must cast all our care upon him , for the earth is his , and the fulness thereof . 119. To have God sustaine us , and be our help , we must hope only in him , for he will faile us never , and not put any trust in Princes , or in the Sons of men , for in them there is no help , their breath goeth forth , they return to the earth , in that very day his thoughts perish . 120. To have God be all ours , we must be all his , that is , in thought , word , and deed , and not think our own thoughts , or speak our own words , nor do our own works , but do all to the praise of his holy , holy , holy name . 121. He that would live with the Lord in Heaven , must live to the Lord on earth . 122. He that would have the Lord , to be his Lord , and his God , must serve , honour , and obey him as his Lord , and fear , worship , and adore him as his God. 123. He that would Raign with the Lord Christ in Heaven , must be contented to be arraigned for him as he was for us on earth . 124. He that would sit with him there in glory above , must be content to sit with him , that is as he did , in contempt here below . 125. He that would rejoyce with him there , must be contented to sigh , and grieve , and weep , and mourn as he did here . 126. He that would have all things with him there , must be content , ( if he will so have it ) to have , as he had , nothing here . 127. He that would be received by God his Father there , as by his Father , must do his will , as Christ did here , that is as his Son. 128. He that would wear an incorruptible Crown of glory , for ever there , must be content , if he will so have it , to wear a Crown of Thorns , his ever here . 129. He that would have an Eternal weight of glory there , must be content , and rejoyce under Eternal ignominy here . 130. He that would have all things with others there , must be willing to do all things , for others here . 131. He that would have Christ for his Jesus there , to save him , must believe in him as his Jesus Christ here , that is , as the way , the truth , and the life , unto Eternal life . 132. He that would have him there his advocate , to plead his sinful bad case , must here plead for , and in behalf of his blessed good case . 133. He that would have him as a judg to acquit him there , must judge and condemne himself here . 134. And he that would not be condemn'd with the world there , must not with the world , and as the world doth live here . 135. And he that would not be cast out with Reprobates there , must have no Communication or Conversation with them here . 136. And he that would not be of the number of the Devils Goats there , must come unto Christs flock , and be of his fold , and of his sheep here . 137. And he that would live with the Righteous there , must labour after holiness and Righteousness here . 138. And he that would be sure to die their death , to put it out of all doubt , must live their life . 139. And he that would enter into his Masters and Lords joy there , must be the joy of his Lord and Master here , that is his well doing , good , and faithfull Servant . 140. Seeing then that these things , O Lord , shall surely be , make me through grace , such a person as I ought to be . 141. Now seeing that holiness is Heaven , and Heaven is holiness , Ah Lord make me all holy , that I may be all Heavenly ; let holiness alwayes dwell within me , that Heaven may be alwayes within me , and that I may be alwayes in Heaven . 142. And seeing , O Lord , that our desire chiefly to be in Heaven , is to be free from all sin , and to be holy as thou art holy ; Ah let me labour for , and long after holiness on earth , yea , and to be so holy , that though I am on earth , I may be also in Heaven , and Heaven in me . 143. And seeing that the more holy we are , the more heavenly we are , and the more like unto thee , O most heavenly , and most holy Lord God , that is throughout holy , in Spirit , Soul , and Body , grant that though I am here below on earth ( and earth ) I may in holinesse be like unto thee above , who art in Heaven , and art Heaven . 144. Ah Lord God , that hast fitted and prepared Heaven for me , prepare me for it , that I may enjoy thee all , who art my all , and my only Joy. 145. And seeing none shall enjoy thee in Heaven , but those that enjoy thee on Earth , Ah Lord , let me so enjoy thee here , that I may long to be dissolved , for ever to enjoy thee there , yet not for mine own sake only , but for thine own sake ( good Lord. ) 146. Ah Lord , let my joy be so full of thee here on Earth , as I may alwaies long to be filled with thy fulnesse of joy in Heaven , and to enjoy fully those pleasures that are there at thy right hand , and shall endure for ever more . 147. Yet O Lord , I humbly beseech thee in Jesus Christ , to make me still patient to wait , untill my blessed change shall come , and that I may alwaies say , thine , O Lord , thine , and not my will be done . 148. Ah come Lord Jesus , come when thou wilt , and as thou wilt , either at midnight , or at the Cock crowing ; for though I do long for thy coming to take me hence unto thy self , yet I would rather , O Lord , thou knowest , that I had rather abide here , to do thy will , and for thy sake on earth , then to leave thy will undone , and to be in Heaven for my one sake . 149. Ah Lord , my Lord , and my God , I confesse , that thou hast in the abundance of thy goodnesse , love , and mercy , done so much for me , in bringing me out of Hell , and assuring me of Heaven , that even all that I can imagine to do , to lose , or to suffer , is so little , so too too little , as I could wish , yea and do wish , that I could do more , and suffer more , to witnesse that my little will is great ( or desires ) and would be great willingly . 150. Ah Lord , I know , and am well assured , that thy goodnesse , is so great , and thy greatnesse so good , for the sake of my soul , that my soul longeth to be great in goodnesse , to do great good things , for thy great goodnesse sake . 151. Ah Lord God , seeing what thou hast done for me , is to assure me of thine Eternal Love and Mercy in Jesus Christ , give me I beseech thee , grace , that I may not turn thy gifts of grace into wantonnesse ; but for this thy Love , wherewith thou hast loved me , grant that it may be a strong and firm obligation unto me , to depend upon thy Love , and to be assured that thou wilt continue to do as thou hast begun , that is , continually continue to love me . 152. For seeing none but thy self , O Lord , could do the things that thou hast done ; that is , to love me , such a lovelesse , yea vile wretch ( as I am in my self ) I will therefore be bold to say , surely the Lord will ever love me , because he doth thus love me , and hath ever loved me thus . 153. Ah suffer me not then , O Lord God , holy , just , and true , to depart from thee , by setting up any other God in my heart , or my heart to love , choose , or esteem any other good , than thy self , who art only good , all good , and able only , to do me all good , and to make me to do all good . 154. Ah Lord God , in thine own good time , accomplish and finish , the good which thou hast begun to work in me , by causing me to depart from all evil . 155. And suffer me not , I humbly beseech thee , for thine own great , holy , and dear name sake , to go astray from those holy , holy , holy waies , which thou hast set before me , and written with the finger of thine own Spirit on my heart . 156. But grant , O Lord , that my Soul may continually be ravisht with the pleasantnesse of them , and to delight to sit alwaies under the shadow of thy branches , for thou knowest , O Lord , thou right wel knowest , how sweet and delightful the fruit of thy Word , and the knowledge of thy waies , is to the tast of my Soul. 157. And therefore , and to praise thee , doth my Soul long to come into thy house , to behold thy beauty and thy glory , as in thy Sanctuary , and to hide my self under the shadow of thy wings , that no evil may come nigh me to hurt me . 158. Ah Lord , thou that hast wrought in me holy desires to do thy whole and holy will , give me grace to teach and instruct others , and to tell them how willing thou art , to teach all sinners to come out of their sins , and to direct them how to walk wel pleasing unto thee , and to lead them by the hand , that they slip not . 159. Ah Lord , suffer me not to do as do the men of the World , to labour to heap up , and gather these things that profit not , and to leave behind me , much of these low earthly outward things , that endure but for a season , but let me rather cast off these garments bespotted in the flesh , and follow thee naked , and gather up and distribute , those true and heavenly riches , which shall make the Soul glad , and rich , and honourable for ever , that my heirs may be heirs of Heaven , and not of earth . 160. Ah Lord , Let all the Worlds all , be all unto me , as I was unto thee , when in it and of it ( even as a menstruous cloth ) and my all not worth any thing at all . 161. Ah Lord , suffer me not to mind earth any more with an earthly but with a heavenly mind , and that my heart my be alwaies there where my true , only , and everlasting treasure is ; and that I may live in the World , as if I were not of the World , and use these things below , as low things , even as if I used them not . 162. Ah Lord , suffer me not to mind these things my self , which I teach , and labour to have others forget , and not to mind , and so save them , but perish my self . 163. Ah Lord , full of grace , give me grace to shew forth unto all , that all my covetings , ambition , and longings are for the things above , and not for these things here below , and that these things here , are fit , and only fit , for such as have their heatts , and affections here . 164. Ah Lord , sure , yea most sure it is , that those that are risen with thee , will seek the things that are above , even where thou fittest at the right hand of God , and that those that do it not , are not yet risen , but lye dead in the grave of their sins . 165. Ah Lord , suffer not the World to deceive any , that their Souls may not be deceived , and they perish for ever in their sins . 166. But bring them all home , Ah Lord , bring them all home , unto thy self , and betroth them all to thy self here by grace , that thou dost intend to marry unto thy self hereafter in glory . 167. Ah Lord , I confesse it is not my study , nor my care , nor yet my careful study , nor my studious care , that teacheth me wisdom , so as to know thee , or to learn what thou knowest ; but it is thy self , O Lord , it is thy self , that givest me that wisdom to know thy self , and learning to know what thou knowest ; for who but thy self hath that wisdom to know thy self , or learning in himself , from himself , to learn what thou , O Lord God knowest . 168. Ah teach me then so , O my good God , that art Israels teacher , that I may tell henceforth , Devil , World , and flesh , that I will no more be taught by them , nor follow their teachings . 169. I Know , O Lord , I know , that the teachings of men , no nor all mens teachings , are not able to teach me to know any good , but I know that thy teachings , O God , are able to teach me all good , and how to do all good . 170. I will rejoyce therefore in what my God can do , because he can , and therefore I know assuredly that he will , do all the things for me that shall be for my good . 171. And therefore I will not fear what men can do against me , no nor Devils neither , for they all can do nothing at all , that can hurt me . 172. But all my fear shall alwaies be to fear thee , O Lord , who art my Lord , and my fear ; for to fear thee truly , bringeth me true joy , yea unspeakable joy . 173. For to fear thee , as we ought fear thee , is to keep thy Commandments , to keep thy Commandments with fear , is the whole duty of man. 174. Ah Lord God , I know , that thou dost not hear us for our words sake , because they are but the words of men , nor for our work sake , because they are but mens works , nor for our own sake , because we have forsaken thee ; but for thy great names sake , which is thy self , and therefore for thine own sake , O Lord , I know that thou dost only hear us . 175. Ah Lord , my Lord , my God , and my all and my only good , Let me alwaies so speak unto thee , by thee , as thou maiest alwaies hear me , and so hear thee , as I may alwaies love and fear thee , yea make thee all my fear , and my love . 176. The Spirit of the Lord , or the fruits of the Lords Spirit , is , love , joy , peace , longsuffering , gentleness , goodness , faith , meekness , temperance , lowlinesse of mind , humble , patient bountiful and rich in good works ; forgiving and forgetting all injuries and wrongs , beareth reproaches , and scandals rejoycingly , doth hurt nor violence to no man , eschueth all evil , and followeth hard after all good , with full purpose of heart , and endeavours of life ; serving the Lord , constantly , frequent●y , circumspectly , obediently , willingly , chearfully , rejoycingly , and perseveringly ; hath peace with all men , loveth all men , with brotherly kindnesse , and doth all good possible to all men , especially unto those that are of the household of Faith. 177. He that hath the Spirit of the Lord , he is faithful and valiant for the Lord , fighting his battels , couragiously , cheerfully , gladly , rejoycingly , and perseveringly unto his lives end , he doth not his work negligently , nor slothfully , but diligently , and willingly ; for his work is his delight , his meat and drink , yea his Heaven on Earth , is , to do his Lords will on Earth as it is done in Heaven , he desireth no other wages for his work , than his work , he would continually do his work , for his works sake , for his yoak is easie to him , and his burthen light . 178. He that hath the Spirit of the Lord abiding in him , he is no tale bearer , tatler , or busie body ; he medleth not in other mens matters , condemneth no man , hateth no man , wrongeth no man , doth violence to no man , speaketh evil of no man , thinketh evil of no man , but alwaies worst of himself . 179. He that dwelleth with Gods Spirit dwelleth quietly , and peaceably , because all things are to him all alike , for he knoweth that all things come from God , his God ; that his Providence ordereth all things , and therefore he knoweth that all things shall alwaies work altogether for his good , yea his very sins , which God hateth , and only hateth , and which he himself hateth above all things , and more than all things ; yet these are not for his worse , but for his better , and for the increase of his joy , comfort and rejoycing , in the Lord , who bringeth him out of darknesse into light , and turnerh his evil into good ; for God is now become his God , and his Father , and loveth him as his Son , and therefore will not see his iniquities , nor transgressions , but passeth by all his sins , looking on him not as a pardoned sinner , but as a son that never sinned , God seeth his best , but will not see his worst , his good but not his hatred against him , God so delighteth in him , that all that he doth , and doth not , delighteth him ; because he knoweth the thoughts of his heart , and desires of his Soul towards him , and for him ; therefore he esteemeth , taketh , and accepteth , of what he would do , as if he did what he should do . 180. He that hath the Spirit of God in him , is made holy , he sinneth no more , he is sanctified throughout , in Spirit , Soul , and body , his heart , will , and affections serve the Lord , alwaies ; though with his flesh he serve the Law of sin , yet with his mind he serves the Law of God ; he hateth all the evil which he doth , and loveth all the good which he doth not ; so as sin , yea all sin is become unto him so exceeding sinful , as he would not sin , either in thought , word , or deed , to have grace abound in him , no nor glory neither ; it is no longer therefore he that sinneth , but sin that dwelleth in him , for he hateth all sin with a perfect hatred , and he so loveth holinesse and righteousnesse , as he longeth after it , he seeketh for it as for silver ; and searcheth for it as for hid treasures , it is become his whole , and only , end and aime , he hath no other ambition , he coveteth nothing else , he desireth much grace , that he may give God much glory , daily grace , that he may give him daily glory , continually grace , that he may give him continually glory . 181. He that hath this Spirit of God in him is led in the wayes of all truth and holinesse , which is everlasting life and happinesse ; and he hath overcome the World , and that wicked one , he is departed from all iniquity , in thought , word , and deed ; he hath crucified the world , with all its lusts and affections , and the world is crucified unto him , he seeketh no longer to please the flesh by satisfying the lusts and affections thereof ; he serveth not God , for the loaves only , but he seeketh more after Heaven for God , than God for Heaven , for to honour , obey , please , and serve him , is Heaven to him . 182. This Spirit helpeth his infirmities , teacheth him Heavenly Wisdome , so as to know what the mind and will of God is , and to discern the great mysteries of his salvation , and to know God in the spirit . 183. This spirit assureth him of his Eternal Election , being the Divine and Eternal purpose of God : by Jesus Christ we have an access by one spirit unto the Father . 184. This spirit witnesseth unto him that hath it , his effectual Calling , his Adoption , Justification , Sanctification , and Glorification ; and makes him to cry Abba-Father , and to come boldly unto his glorious Throne of grace , and gratious Throne of glory ; and to say with Thomas , my Lord , and my God ; and with Paul , I know whom I have believed , and whom I love , and therefore saith boldly as Peter , Lord thou knowest that I love thee . 185. This spirit of God leads him by the hand and directs him how he shall walk , and tells him what he shall do , and suffers him not to goe aside , either to the right hand , or to the left , of honours , riches or pleasures ; it makes him to esteem all these things below , as earthly low things , even as nothing , for the whole world is much too little for him , is not enough to satisfie , please or content him , for he looks on its all , even as nothing at all , as durt , dung , and dross , he is content in all estates and conditions ; for he knows both how to want , and how to abound , and with St. Paul to say , as sorrowful , yet alwayes rejoycing , as poor , yet making many rich , as having nothing , yet possessing all things ; for Christ is his exceeding gain , his Heavenly riches , his true treasure , he hath now learnt to know Christ , and him Crucified , and therefore rejoyceth only in the Cross of Christ , and saith , I have none in Heaven but thee , nor in all the earth in comparison of thee , Christ is now only his all , and his all to him to live is Christ , he mindeth none but Christ , nor nothing but Christ , and what he hath done for him ; he so loveth and delighteth in him , as he is become all his talk all day long , and his meditations and songs in the night , if he sleeps ; yet he talks with him , so that sleeping as well as waking , he desires to have him in his thoughts , and never to have his thoughts off from him , and his sleep he accounts not sweet , if he have had no Conversation with him by Communication ; and as soon as he is awake , he is before his eyes , and he presently recollects , and recounts his mercyes , and delighteth in that he oweth him more and more , for though he oweth him so much , yet he longs to owe him as much more , and though he cannot pay him any thing , yet he is not ashamed every moment to ask him all things , and nothing less then all things , which is himself , will content him , and though he have his word and promise for it , yet he will have his seal also , and when he hath both sign and seal , yet he must have it daily , yea Hourly , yea as it were every moment if he could ; and though he accounts that he hath nothing so sure , yet he would alwayes have him assure him of it , not that he doubts at all of his word or promise , but that he might alwayes bear in mind this his sweet and gratious promise , to sweeten all other sowers of afflictions and temptations , and to imbitter all other worldly and fleshly sweets ; he is so wedded unto him , as he is never at rest nor ease , if he do not alwayes behold him , if he do not alwayes smile upon him , if he do not still speak peace unto him , if he do not in all places cause the light of his blessed Countenance to shine upon him , he is so in love with him , and so loveth him , as if he could , he would willingly think of no other , speak of no other , nor act for no other , he would most willingly spend his all , and be all spent for him , & follow him wheresoever he goeth , though it were to be banisht , imprisoned , and made the poorest , vilest , and contemptiblest of men , yea though it should bring sickness , and death ; he is much grieved for that he hath so little to loose for him , he accounts his life and all not any thing at all , not worth the offering unto such a God as he is , that hath done so much as he hath done for him ; Ah when he afresh considers hereof , how afresh doth his grief and sorrow begin , and most because he cannot grieve and sorrow as he would ; he is so wounded afresh , with his new old love , or his old new love , as now he finds nothing lovely in himself , to witness his love unto him : he cannot do for him the half that he would do , and Ah how is he troubled that he doth , and is able to do so little for him that he loveth so much ; Ah how willing is he , and how willingly would he do his whole and holy will here on earth , as it is done in Heaven , and would be as willingly Sanctified as Glorified , this his imperfection causeth him to long for perfection , and this his holiness in part to long to be dissolved , to enjoy for ever perfect holiness ; but though he be thus tossed on the restless waves of tentation , tryal and affliction , this spirit of God that dwelleth and abideth in him , assureth him , that all these things are tokens of Gods love , and come from him in love , and therefore he is content , for that he knowes that his Lord and Master Christ Jesus is touched with the feeling of his infirmities , and was in all points like unto him , yet without sin . 186. This spirit comforts him when he is comfortless , and binds up his broken heart , heals his wounded heart , visits his sick heart , gives feeling to his senceless heart , life to his dead heart , faith to his doubting heart , hope to his dispairing heart , speaks peace to his disconsolated and afflicted heart , and gives understanding , sence , memory , and reason unto his distracted heart . 187. He that hath this spirit , he is grieved to see Christ dishonoured by any , and to see him blasphemed and evil spoken off , is to throw durt and dung in his face ; mens dishonest & filthy lives and conversation , makes his soul ●o melt , his heart to quake , his eares to tingle , and to gnash his teeth for grief , he goeth mourning all the day long , and lamenteth with a most bitter lamentation , to hear the mockings of God and his Word , because this is to Crucifie his Jesus afresh , and to put him again to open shame . 188. For he that hath this spirit rejoyceth to hear , the name of God , and of Christ magnified , and praised , to hear him well spoken off , causeth his heart to leap within him , as the Babe did in Elizabeths Womb , for he loves those that love him , and honour those that honour him , and such only he accounteth his Father and Mother , his Brothers and Sisters , that do the will of God his Father , which is in Heaven ; for he esteemeth only the true Christian to be wise , and rich , and honourable , though otherwise he be poor , and vile , and contemptible in the eyes and esteem of men ; his very heart and soul cleaves unto these , as the heart of Jonathan did unto David , for , 189. He that hath this spirit of God dwelling in him , dwelleth in love , and God , the God of love in him , he loves the souls of all men as his own soul , whether they be relations or strangers , he prays for them in secret , and exhorts them in publick , yea he weeps bitterly for all such as are not yet brought home to Christ , but especially for such as he seeth are dead in their sins , as have eyes but see not , eares but hear not , feet but walk not , hands but handle not , mouths but tast not ; for all such as walk after the flesh , and do the works of the flesh , for with his will he would that none did goe to Hell , and that the Kingdome of Satan were not so populous , and that he had not so many faithful Servants , which are so faithless to Jesus Christ , and to their own poor souls , he would that all would believe and receive Christ , that they might be all saved , because he knoweth that many are interressed in every souls Salvation , both in Heaven and on earth . 190. This spirit opens Heavens Gates , and leads the soul into the Inner Courts , and carryes him up into the Brides Chamber , and feasts him in his Banqueting house , and fills and solaces his heart , not with the delicacies of Egypt , not with the Milk and Hony of Canaan ; but with those sweet , rich , delitious , and pretious , most pretious delicasies that are in that Heavenly Jerusalem , the City of the living God , where the spirit of all just men are made perfect , they are fed continually with that rich dish of assurance , and have the foretasts of those Eternal joyes , which is that blessed rest prepared for the people of God. 161. And thus this spirit causeth those in whom it dwelleth , to rejoyce ever more , and again I say to rejoyce , for can any man in whom this spirit dwelleth , who is the Sanctifier , and the Comforter , and sent us from Heaven by our blessed Saviour , ( be afflicted ) can any mourn whil'st the Bridgroome is with them . Ah no , surely no , for he comes with healings in his wings , he bringeth , Ah he bringeth the glad tydings of peace , and salvation to all soules where it cometh to abide ; and thus are all the Sons of God led by his spirit , comforted by his Spirit , ravisht with his Spirit , taught by his Spirit , feasted by his Spirit , brought home unto him by his Spirit , and made one with him by his Spirit , for we have all access unto the Father through the same Spirit ; let this then teach us all that are acquainted with the works of this Spirit , not to quench its motions , not to afflict or grieve this holy Spirit of blessedness , but be always ready and willing to receive him , and entertaine him , for if we delight in him , and to abide with him , he will delight in us , and delight to abide in us , for he will not break the bruised reed , nor quench the smoaking flax , but wheresoever there is the true sincere and unfained desires of grace , he will give grace according to these desires , for he will never leave us comfortless , but will come unto us , and where he hath begun his work , he will as assuredly finish it , he will never leave nor forsake us , if we do not leave not forsake him , but will make our weak and imperfect grace , strong and perfect glory , for he knoweth all our desires , and the thoughts and imaginations of our hearts are not hid from him , but are alwayes open and naked before him , and he delighteth most to feed us , when we are most hungry , and to refresh us when we are most thirsty , and to cloath us most richly , when we are naked , and to give us the greatest treasure when we are poorest , and to visit us when we are most sick for his absence , and to comfort us when we are most disconsolated and afflicted , and when we cast our selves down , then doth he delight to raise us up to the highest , and when we think our selves worst , then doth he esteem us at the best , and after our mourning , causeth us to rejoyce , and wipes away all tears from our eyes . 192. Thus is this Spirit ( unto us all things , who bringeth us much more joy , then we are able to ask , then we are able to think , it Convinceth our hearts of sin , of Righteousness , and of Judgment . 193. This Spirit giveth wisdome to the simple , and teacheth the Ignorant knowledg , and causeth him to understand ; so as Babes and Sucklings shew forth his mighty praises , for he revealeth unto them , what he hideth from the wise and mighty men of the earth , and maketh appear plain that their Wisdome is but meer foolishness , their strength , weakness , and their honours , but as a leaf which the wind driveth too and fro , as he was made of nothing , so in a moment he turns to nothing , their breath goeth forth , they rerurn to the earth , in that very day his thoughts perish , he is as the grass of the earth , and as the flower of the field , which to day is , and to morrow is not , he is so perishable as he can be compared to nothing , but to nothing . 194. This Spirit sheweth us , that those things which we see not , and cannot see , be unto us , as if they were , and these things which we see , are , as if they were not , because we value them not , but as Pilgrims and strangers , we seek a Country , an Habitation not made with hands , Eternal in the Heavens . 195. This Spirit openeth unto our sence , reason , and understanding , that which no man can shut , and shutteth that which no man can open ; this spirit declareth unto us , what the mind and will of God is for our good : and worketh in us a holy conformity in all our minds , wills , and affections , to be carefully studious , and studiously careful , to walk in all well pleasing before him , it maketh us to press forward to comprehend , that for which we are also comprehended of Christ Jesus our Lord ; it worketh in us a fear that increaseth our love , and such love as casteth out all fear , it maketh us to do , all that we do ( for him ) and not for our selves , loving him much more for himself , than for our own selves ; and more for his glory then for our own glory ; if such long to be with him , it is to do him more , and better service ; for here we can know but in part , and do but in part , but there we shall know him as he is to be known , and do for him all things , which were fore-ordained and appoynted by him , before that we were , and that is , to possesse him wholly , and holy as he is , that is , as much as is possible for us Creatures . 196. This Spirit warmeth our hearts so with his divine Love , and maketh us partakers of his divine nature , that daily we grow more and more conformable , and like unto him , and to comprehend , and know , more , and more , what is the length , the bredth , the heighth of the depth of his love , to his children and servants , and to be such , as eye hath not seen , ear hath not heard , neither hath it entred into the heart of any man to conceive rightly , the things that God hath prepared for those that love him . 197. The Spirit causeth them , where it dwelleth to feel what they cannot comprehend , nor expresse ; and it so filleth their hearts with such Joy in believing , that there is no joy like unto it ; this is that true bread of life , that feedeth them unto eternal life , this is that true water of life , that causeth us never more to thirst , with fear or doubtings ; this is that Rock flowing with hony , that reviveth the fainting Spirits of every true Jonathan that tasts it with the mouth of Faith , yea this is that heavenly Mannah , and bread of Angels , and Saints , on which they feed and are satisfied in heaven ; these are the Royal Robes , which Jesus Christ our Bridegrome arrayeth us with , even his own Righteousnesse , and true holinesse : this filleth our Lamps , with that burning oyl of assurance , that we shall be admitted unto that marriage Feast , and Supper of the Lamb , this gives them all to know that their names are written in the Book of life , and that their lives are hid with Christ in God. So that when he shall appear at his second and sudden coming , they shall also appear with him in glory ; this causeth them to hear his most sweet , and blessed voyce , come ye blessed of my Father inherit the Kingdom prepared for you , before the foundation of the World was laid ; this assureth them that God is , and will be their Portion for ever ; this causeth them to know , that they shall all sit down with Abraham , Isaac , and Jacob ; and that God will not be ashamed , to be called their God , and to own them for his own , even for his sons and daughters in Jesus Christ ; this is that new name , which they all know that have it , and this is that which fills them with true love to adore all his Attributes of Justice , as well as of mercy ; and for that there is a Hell for the wicked , as a Heaven for the righteous ; for their greatest joy , and glory is , for that he is , what he is , and for that he doth what he doth ; for all things that pleaseth him pleaseth them , his honour is their honour , and his glory their glory , and therefore they delight to blesse , and praise , and laud , and extol , and magnifie his holy name , and this causeth them so earnestly to beseech , and beg , and pray Souls to come unto Christ , and to wash and bath themselves in this fountain of his blood , which is allwaies open for sin , and for uncleannesse ; this maketh them to prize it above all works , knowing that it is the work of the Lord , and that in it he is well pleased , and that many are losers in the losse of a Soul , and that great is the joy in Heaven at the conversion of a sinner ; this makes them to feel what they speak , and to speak what they feel ; this makes them so willing to spend and to be spent , and to follow the Lamb of righteousnesse wheresoever he goeth , and to go and do , and suffer quietly , willingly , joyfully , cheerfully , and patiently , all that is commanded them : alwaies saying , O Lord , send me ; and as Samuel , speak Lord , for thy servant heareth , and with David , my heart is ready , and with Paul , Lord what wilt thou have me to do , take all my worldly , and fleshly honours , pleasures , and delights , make me if thou wilt , as poor , and as contemptable , as thou thy self wast when thou wert here on earth , I am content ; what thou wilt and only what thou wilt , and all that thou wilt , O Lord , is the desires , covetings , longings , and ambition of my heart , and Soul , for I have , nor would have no other will , than thy will , and to do thy holy , whole and blessed will here on earth as it is done in Heaven ; for this , O Lord , thou knowest is the Heaven that my soul desireth to have on Earth : I shall rejoyce to be banisht , to be trampled on , to be a gazing , and a mocking stock , to be derided and scoffed at , any thing Lord let me be , and suffer , in spirit , soul , and body , so I may but bring home poor souls , that they may not go unto that place of torment , but be received by thee into thy mansion of glory , to sing for ever Hallelujahs , of praise , honour , and glory , unto thy most holy and most glorious name , with all that numberlesse number of Angels and Saints , and with the Spirits of just men made perfect ; Ah who would not lose a member of his own body , yea though it were all his members , as the blessed Martyrs did , to make up a member of Christs body ; for who would not have his Kingdom increase , and Satans decrease ? who would not fight for Christ against all his enemies , and adversaries , knowing that they are already conquered and made his foot-stool ? who would not labour to undeceive poor silly Souls , that go on so fast , and run so swift in the waies of Eternal destruction , and whose feet make hast to death , and who drink up iniquity as it were water , and rush into all evil , as the horse rusheth into the battel , and that rise early , and go to bed late , that they may yet sin the more , and notwithstanding they commit not half the evil that they would , they are thus ensnared to their own hurt ; Ah who would not labour to free such poor creatures , as are slaves , and drudges , and serve such a Master as gives such wages , as is Hell , death , and destruction , eternally , both for body and Soul ; Ah who is not an Orator fit enough , to set forth , the uglinesse and the filthinesse of sin , which thus defileth the heart , in which God so much delighteth , and desireth to dwell ; and which depraves them of his most blessed and most glorious Image , and makes them the Image of the Devil , instead of being a member of Christ , it makes them a member of Satan , instead of being a child of God and an heir of Heaven , yea coheir with Jesus Christ , it makes them a child of wrath , an heir of hell , and coheir with the Devil and his Angels , of Gods eternal and unplacable wrath and vengance , which shall ever burn them but never consume them ; for God himself will laugh at their great calamity , and mock when their fear cometh ; Ah who would not rejoyce to do such a work , as to hinder poor Souls from having such a portion as this , and bring them home to Jesus Christ , who is the great Doctor , who will give them this his Holy Spirit to teach them , lead them , direct and instruct them , in those things which belong to their eternal peace and Salvation , which is , in all truth , and holinesse . 198. Thus are all those in whom this Spirit of God dwelleth , made partaker of his own holy , and divine nature , to love the brethren , even with this true , sincere , and free love , that they may for ever and ever enjoy that true and free Love of God , which shall make them for ever free , from all miseries and pains , and of all pleasures and joyes , enjoying him , who enjoyeth all things in himself , from himself , with whom is all joy , unspeakable joy , fulnesse of joy , and at whose right hand are pleasures for ever more . 199. Thus blessed , and for ever blessed are all those , that have this blessed Spirit of God for their Portion on Earth , which shall lead them as the Sons of God , unto God , their Father and their Portion in Heaven , who is the Portion , the Father , and the everlasting Rest of all the blessed . 200. Ah blessed condition , to be thus blessed by the Spirit of God , yea by the God of all Spirits ; having hearts so full of true love and charity , as to long , labour , and desire , to have all others thus blessed with themselves , and as themselves ; that are so full of the Love of God , as to love all others as they love themselves , and would have all beloved by him ; Ah Holy Father , increase this thy love in the hearts of all thy children and servants here on Earth , that we may together go hand in hand , witnessing that the love wherewith we love one another is from thy Love , and that we live in thee and thou in us , who art all Love , even the God of Love , and that it is from thy Love , and the living of thy holy and blessed Spirit in us , that we thus love , or love thus . 201. Ah Lord God , for thine own great , glorious and holy names sake , take not this thy Holy Spirit the Comforter from me , but let it ever abide and dwell in me , that I may alwaies go forth before thee rejoycing , as the Bride rejoyceth in her Bridegroom , for thou , O Lord , knowest my many weaknesses and imperfections , and that I cannot do any thing well pleasing unto thee , without the assistance of this thy Holy Spirit , for that my heart is all evil , only evil , and continually evil , leave me therefore O Lord , this thine holy and blessed Spirit the Sanctifier , and the Comforter , that I may be ever led in the waies of all truth and holinesse , which may conduct me unto thy dwelling place , which is all peace , rest , holinesse , blessednesse , and eternal life , and happinesse . 202. Here followeth a short Admonition , Exhortation , or advice , unto all carelesse sinners , that prize not this life or living of Gods Holy Spirit in them ; that they would no longer quench its motions , but come out of their sins , and tast and see how gratious the Lord is . 203. Ah poor , most poor , and most miserable man , for thou , thou only art truely miserably poor that art Christlesse , though thou aboundest in Corn , Wine , and Oyl , though thou farest delicately every day , and art arraied with Purple , Scarlet and fine linnen , though thou feedest on the delicasies of Egypt , and enjoyest all this Worlds good ; the honours , riches , and pleasures thereof , though thou lyest on the beds of Ivory , and hast thy Palaces bedeckt with the gold of Ophir , and the pretious Pearls and Diamonds of the Orient , though Princes should be thy servants , and Kings daughters thy maidens , yet remember for all this , thou shalt dye , and come to Judgement , thine honour and thy riches shall not save thee , but in the day of thy distresse they shall take themselves wings and flye away from thee , miserable comforters are all such comforts : Ah put not , put not thy trust then on such things as in a moment , ere thou art aware , shall be taken from thee , or thou from them . 204. Awake , awake , from the dead thou carelesse man , why sleepest thou ? arise and Christ shall give thee light and life ; why , Ah why wilt thou be so obstinate , as thus wittingly , knowingly , and wilfully , neglect so great Salvation , and be thus idle all the day long ? dost thou not know that the night is coming wherein no man shall work , and the day when thou shalt say , thou hast no pleasure in them : Remember , Ah Remember , thou that sleepest in security , that drinkest in iniquity as water , and vanity as with cart-ropes , that sayest to thy Soul eat , drink , and take thy fill of pleasures , and to morrow shall be as this day ; Ah thou fool when wilt thou be wise , may not thy Soul this night be taken from thee , whose then shall those things be ? and what , Ah what shall become of all those thy vain pleasures and delights , thou canst not carry any of them with thee , but as thou camest into the World naked , so thou shalt naked return , from earth thou cam'st , and to earth thou shalt again return ; thine honour shall not go down into the pit with thee , nor thy money neither . 205. Deceive not then , Ah deceive not then thy self any longer , with those vain things , which are not , that is , they are not , what they seem to be , what they promise to be , nor what we take them to be : Serve no longer , Ah be thou perswaded to serve no longer , Devils lusts , Worlds lusts , or self lusts ; but serve , Ah serve the Lord Jesus Christ in sincerity and truth , with full purpose of heart , and endeavours of life , that he may be still , and still , unto thee , thy God , and thy guide , thy Sun , and thy Shield , thy peace , and thy portion , in the land of the living . Neglect , Ah neglect no longer , nor put off no longer , so sweet , so certain , and so great Salvation , as those that are with God enjoy . 206. Cast not , Ah cast not his holy and divine Commandments behind thy back any more , and trample not his precepts under thy feet , and turn not his grace of love and mercy into wantonness ; quench not , Ah quench not the motions of his holy Spirit , by which thou art sealed unto the day of redemption , but open quickly , yea set quickly wide open the door of thy heart , and let him in , lest he depart from thee , and swear in his wrath , that thou shalt never enter into his rest , and say unto thee as he did unto Jerusalem , seeing that thou wouldst not be gathered unto me , all my mercies shall be for ever hid from thine eyes : and seeing that he would not that I should reign over him , come slay him before me ; Ah who then , who then shall be able to deliver thee from the wrath of the Lamb , who is the Lyon of the Tribe of Judah , he will tear , he will tear thee in pieces in his anger , and break thee even as a Potters Vessel is broken ; for none shall be able to deliver thee out of his hands , nay all shall be against thee , good and bad , Angels , Saints , and sinners ; yea thine own self , shall have indignation against thy self , thine own eyes shall look evilly on thee , thine own hands shall tear thee in Pieces , thine own thine own feet shall carry thee to the place of execution , thine own , thine own Conscience , shall accuse and condemn thee , and justifie Gods Righteous dealing towards thee , thus , thus , shalt thou be there forsaken of all , if thou dost here forsake God , and refuse to be led , guided , and directed by his holy Spirit , who is only able to keep thee safe from all evil , and to do thee all , all good . 207. O man , man , Reader , whoever thou art , I pray thee , I pray thee as the Prophet did , and say unto thee in his words . O earth , earth , earth , return , return unto the Lord thy God , and thou shalt find mercy , his hand is not shortned , his eare is not dull of hearing , he is the same , yesterday , to day , and for ever , it is thy sins , thy sins , and only thy sins , that separates between thee and thy God , leave , Ah leave then but thy sins , and return unto the Lord , and thou shalt find mercy , and to our God , who is full of Compassion . Ah tast , tast , and see how good the Lord is , and how gratious he will be unto thee , if thou wilt leave and forsake thy filthy , filthy sins : though thou hast played the Prodigal , and spent the stock of his grace on Harlots and Strangers , in a far Country ; yet , Ah yet if thou wilt but return , whilst he seeth thee yet afar off , he will run towards thee to meet thee , and fall on thy neck and kiss thee , and kill for thee the fatted Calf , and array thee with the best white Robes , even with the Royal and most glorious Robes of his own , only , natural Son , and thine Eldest Brother , Christ Jesus , he will delight in thee , yea set his heart upon thee to do thee good , and bring thee home to himself , and give thee himself for thy Portion , and make thee his own inheritance for ever . 208. But I am perswaded , that thou art fully perswaded , that there is not so much sweetness in Jesus Christ as in the world , not his paths are not so pleasant and delightful as the wayes of sin , and therefore thou makest the world thy God , and thy Christ , and lovest it as thou should'st love God and Christ , well , the world , and sin , and its good and pleasures thou knowest well ; I desire only this one thing of thee , that thou would'st labour to know Christ as well as thou knowest the world and sin , serve him as many years as thou hast served them , and if thou dost not find more sweet , more beauty , more pleasantnesse , more delight , more profit , more advantage , and more honour then in the world , and sin , return then to thine old Masters again , and serve them ; but I promise and assure thee , and will freely pawn thee my soul for surety , that thou shalt gain more by serving Christ one year , if that thou do'st it as thou oughtest , then by serving the world and sin all the dayes of thy life , and if thou dost repent of thy bargain , I will confess that I do deserve thy curses , and not thy prayers ; thou shalt find , thou shalt find that his wayes are not strowed with Thorns and Thistels , as thou supposest , but with Odoriferent Roses , and sweet perfumes , as thou supposest not ; keep , Ah keep faithfully thy Covenant with God , and he will give thee much more then thou art able to ask , then thou art able to think . 209. Consider the service thou shalt do for God , thou shalt by thy life ( if Godly ) perhaps bring home many to him , for thy Companions heretofore in sin , will have more regard to thee , then unto others of the Godly , and will now conclude , that surely , Gods wayes are the most pleasant and delight some , seeing thou preferest them , and choosest , and esteemest , and praisest them above and more , and beyond all the wayes of sin ; and this may cause them ( perhaps to make a tryal ) which if they do , there is hopes , for God will not be wanting on his part , to shew them mercy , if they desire it , and seek it faithfully , with all their hearts . 210. If thou wilt then witness thy living , and being risen with Christ , seek the things that are above , where Christ sitteth at the right hand of God , set your affections on things above , not on things on the earth , let your hearts be where your treasure is , for ye are dead , and your life is hid with Christ in God ; put off , Ah put off the old man with all his deeds , and put on the new man which is renewed in knowledg , after the Image of him that Created him , and as the Elect of God , put on bowels of mercys , kindness , humbleness of mind , meekness , long suffering , forbearing one another , and forgiving one another , if any man have a quarrel against any , even as Christ forgave you , so also do ye , and above all these things put on Charity , which is the bond of perfectness , and let the peace of God rule in your hearts , to the which also ye are called in one body , and be ye thankful , let the Word of Christ dwell in you richly , in all wisdom , teaching and admonishing one another in Psalms , and Hymns , and spiritual Songs , singing with grace in your hearts to the Lord , and whatsoever ye do in word and deed , do all in the name of the Lord Jesus , giving thanks to God and the Father by him , so then when Christ who is our life shall appear , then shall ye also appear with him in glory . 211. These are , and I trust through Gods free grace in Jesus Christ , shall ever be the longings and desires of the soul , of my soul , and the heart of my heart , for all you that shall read it , and for all the Israel of our God ; and I hope , and shall pray the Lord , in the infinitnesse of his goodnesse to supply all my defects with the teachings and comforts of his own spirit , who is the only teacher , guider , leader and Comforter ; Ah seek him then whil'st he may be found , and God I hope will give him thee . 212. Now the peace of God which passeth all understanding , keep your hearts and minds in the knowledg and love of God , and of his Son Jesus Christ our Lord , and the blessing of God Almighty , the Father , the Son , and the Holy Ghost , be with you , and dwell in your hearts abundantly , to the praise and glory of his holy name , the good of others , and the comfort of your own souls . Now , henceforth , and for ever more , Amen . 213. I had much rather be the poorest in the world , even a Job , or a Lazarus , O Lord , for thy sake , then the richest of the world , yea then to have all the world for my own sake . 214. For I have all that I would have , when I have all that thou , O Lord , my God , wilt have me to have . 215. I esteem all even as nothing at all , if it come not , O Lord , from thee ( all . ) 216. Alas , alas , what and how much nothing is this worlds all , if we have not Christs all , that is all Christ. 217. Let me then , O my sweet Jesus , have all that thou hast , and I will not care whether I have any thing at all , of all that the world hath . 218. He that hath Christ for his Christ , is heir of all things , and sure of all things , but he that hath him not , is heir of nothing , but what is worth nothing , and can be fitly compared to nothing , but to nothing , and therefore all that he is sure of , is surely nothing , but a very nothing . 219. For what man hath to day , to morrow flyes away . 220. Ah Lord , my Lord , give me I most humbly beseech thee , that which will endure for ever , and not that which perisheth ever . 221. That , O Lord that , which cannot be destroyed , and not that , O Lord , not that which will destroy me , unlesse it be destroyed by thee . 222. Give me first , O Lord , give me first , a heart according to thine own heart , and then I am sure I shall use the world , not as I would , but as thou wilt . 223. Were I as certain to goe to Hell , ( which God forbid ) as I am certain ( through the merits of Jesus Christ ) to goe to Heaven , I would whil'st I should be on earth , walk in the wayes to Heaven , and never goe out of them , till God had cast me into Hell. 224. O Lord that knowest all things , thou knowest , O Lord God , thou knowest , how I love thy Lawes , and how I delight to walk in thy ways ; and to keep thy Commandments with my whole heart faithfully , thou knowest , O Lord , is all the delight and joy of my heart , yea my hearts only joy and delight . 225. Blessed be God , though I have many years tasted , fed on , and lived in the pleasures of sin , and but few years in the sweet delights and pleasures of grace , yet I am well content , and willing to lose , to cast off , and utterly , and for ever to forsake all sins sweets , for graces bitter , all sins robes for graces raggs , and all sins pleasures and honour , for Christs dishonour , for I am now henceforth resolved to be Christs Servant ever , and sins never , Ah never , never . 226. Blessings are in the mouth , and they proceed from the heart of him that feareth the Lord. 227. But curses come from him that knoweth him not . 228. He that is Wise in his own Conceit , is a Fool. 229. The Righteous man blesseth , and is never weary so doing ; But the wicked curseth , and is alwayes empty as Hell. 230. Shame shall fall on him that wisheth mischief to his Neighbour without a cause . 231. But glory and honour shall be the Portion of him that loveth him . 232. If thine Enemy sin , rebuke him , but let not thy countenance goe along with him . 233. He that feareth the Lord , no evil shall befall him , for he is kept safe . 234. Wisdome , glory , and honour , is the Portion of him that waiteth at his Gates . 235. Behold him that loveth the Lord , and thou shalt see all his works to prosper . 236. Regard not the evil of affliction on him that submitteth himself thereunto , for it shall prove the joy of his heart . 237. Gladnesse is alwayes in the heart of him that loveth Righteousness , because he feareth alwayes . 238. As hony is to the tast , so is holiness to him that loveth Righteousnes . 239. Dwell in peace , and Gods love shall abide with thee . 240. Be watchful over all thy ways , so shall all thy doings prosper . 241. Glad the heart of the mourner , and thou shalt anoynt him with sweet oyle . 242. Rejoyce thou in the day of affliction , and let thy heart be merry , for the Lord hath heard thy vows . 243. Give thy self up to learn his wisdome , and refuse not his teachings when they come upon thee . 244. Bind them upon thy shoulders , lean upon them with thy whole might , and they shall support thee . 245. Grieve not the spirit of thy God , who delighteth in thee . 246. Give thy heart to know him , so shalt thou be filled with his praises . 247. Learn his ways , and goe not out of his paths , for the delighteth to delight thee . 248. Ah love him with thy whole heart and mind , that all thy days may be the days of joy and gladnesse . 249. Whereever the Lord is , there is bountyfulnesse and peace that passeth all understanding . 250. Leane upon him , and he shall support thee , give up all thine all , that is thy care unto him , and he shall provide for thee things that shall never fail . 251. He that hath him , hath life , and shall never see death . 252. Wilt thou be merry , give him thine heart , let him direct it , and follow him wheresoever he leadeth thee . 253. His wayes are wayes of pleasure , and his paths bring home to live with himself . 254. Joy is in his Gates , and no mourners come nigh him . 255. He filleth the empty , he watereth the dry and thirsty ground , there is no want vvhere he raigneth . 256. Rejoyce then in the day of thy trouble , and let thy heart be merry , for he heareth all thy groanings , and will compassionate thy bewailings . 257. Let him alone , strive not , for all thy doings without him are as the puff of a winde which is not seen . 258. He that submitteth to his wayes , shall find his doings advantagious , for the knoweth of what we are made , and all things that come from him bring joy , where he is the giver . 259. His mercyes are as the Sun , they dispel the Cloudes of afflictions , and warm the heart with the fire of love . 260. He can do what he listeth , there is none can hold his strong arme , but all must bend when he Commands . 261. Trust then in the Lord , who is thy strength , and in the holy one of Israel , who hath given himself to thee , and for thee , he will provide for thee , he will satisfie all the desires of thy soul , and cause thy heart mightily to rejoyce in his goodness , and to triumph in all , and over all things that come upon thee , for the mouth of the Lord hath spoken it , and he will do it , according to the former promises of his holy Spirit made unto thee , in the day of thy straights and watns . 262. Praise thou the Lord , for great is his goodness towards thee , and his loving kindness hath no end . 263. This is thy Portion from the Almighty , Amen , Amen . 264. Praise his holy name , live for ever in his love , dwell in peace . 265. O Lord , I know that thou hearest not my Prayers for their worthiness , but they are worthy because thou hearest them . 266. I am not worthy for any worthiness that sin me , but for thy worthiness O my Jesus , and my good God , that flows from thy exceeding bounty into me . 267. I know that thou dost not love me , O Lord , for any lovelinesse that is in me , or because I love thee , but I love thee , O my Lord , who art my God , because thou knowest me . 268. And because that thou dost love me now , I know that thou did'st love me ever , and therefore wilt love me ever , even unto the end , and yet I know well that there is , nor shall be no end of thy love , it is endless for ever , and for ever . 269. Thy love , O Lord , I know is like thy self , nay thy love is thy self , for thou art not only a loving God , but a God of love , and therefore thy love is as thy self , had never beginning , nor shall never have end . 270. Ah blessed love that is thus durable , and unchangable , and happy , ye thrice happy , he that is thus beloved , being sure to be beloved ever thus . 271. If a man or woman in the flesh , hath unspeakable joy , pleasure , and delight , to be devorst from one which they hare , beyond , and more then any thing , and are instead thereof , marryed unto one which they dearly love , yea which they love more dearly then any thing in the flesh . 272. Ah what joyes , Ah what delights and ravishing pleasures shall they have , and have all they that shall be , and are devorst from their old Husbands ( sin ) whom they hate as the Devil , and fear , and fly from , as from Hell , and are marryed unto their new , new beloved Husband ( Christ Jesus ) whom they love above , and more then all things , as their lives , as their souls , yea as their Heaven ; for he is the life of their life , the soul of their soul , and the Heaven of their Heaven , being their soul and bodyes Eternal Everlasting rest , peace , portion , happiness , felicity , and blessednesse in Heaven , for , 273. There are no joyes like to spiritual joys , nor sorrow like to the spiritual mans sorrow , when he mourns under that intolerable burthen of sin , for a wounded Conscience who can bear . 274. The unregenerate man cannot love sin , and hate grace , as the regenerate man loves grace and hates sin , for he hath the love of God in him , his Image of holiness & righteousness is renewed in him day by day , he loves all his gifts and graces with his own love , perfectly , and so he hates all and every sin in thought , word , and deed , which is in sincerity . 275. The fleshly Voluptuous man cannot love the pleasures of the flesh , as the spiritual man prizeth , and loves , and delights , and rejoyceth in the pleasures of the spirit . 276. The Wicked cannot hate the Righteous , and the just , so much , as the just and the Righteous love the wicked , though they detest , abhor , and hate all their sins , for they know that a Saul to day , may be a Paul to morrow , &c. They cannot see the inside of any , nor know their hearts , therefore they judge none but themselves , knowing with what measure they mete , it shall be measured to them again , they also call to mind and remember what they were themselves in time past , how they lived after the flesh , and minded the things of the flesh , &c , and that where sin hath abounded , grace shall much more abound , that 't is by free grace that we are saved , Eternal life is the gift of God through Jesus Christ our Lord , and we are all unprofitable Servants , when we have done all . 277. Sin then is Opposite , Capital , and grand Enemy to holinesse , as hatred is to love , as darkness is to light , as Hell is to Heaven , as the Devil is to God. 278. See then and consider how they are opposite , and take notice of their contrary workings , and in the end , how , and by what means it is , that the good destroys the evil , and is the Conquerour and the greatest . 279. Sin is Eternal darkness and death , Holiness is Eternal light , and life ; sin shuts Heavens Gates , and sets wide open Hells ; Holiness shuts the Gates of Hell , and sets wide open those of Heaven ; sin wounds , holiness heals ; sin casts down to Hell , holyness raiseth up to Heaven , sin kills , holiness causeth to live , the sinner hates God , and all good , and most of all God , because he is good , and because he is God , yea because he is such a holy God as he is , and he would that he were not , that sin might be , and might be free ; but the Saint or Regenerate loves all good , and hates all evil , and loves most of all God , because he is God , a holy and a just God , all good , yea because he is such a God as he is , and as well for that he punisheth sin with Eternal death , as because he rewardeth holiness with Eternal life , after he hath given it with his free grace of his free will , sin shall be ever in Hell , as well as holiness for ever in Heaven , the sinner in Hell shall be despighted , because he lives to sin and cannot dye , nor flye from sin , and because that God lives and thus punisheth him ( with life ) and will not suffer death to have power over him , he sees death to fly from him , ye so far as it will never be nearer him then it is , so that he shall ever live thus ; the Saints rejoyce to live because they live in God , and for God , a Saint loves God , because he hath thus rewarded him , by making him to live such a life as this , that is to his praise , and because God was ever thus , and shall be thus ever , he knoweth he shall be ever so also , death is fled from him , and shall be never nearer him then it is , he knoweth he shall ever live thus , that is be thus ever with God , in God , and see him , and know him , as he is to be known and seen , which is to possesse him for ever , and for ever . 280. Thus then holinesse , and sin are Opposites , and Enemies , but holinesse destroyes sin , as light doth darknesse ; this eternal darknesse of sin , must vanish , when this eternal everlasting light of holinesse doth appear , thus is it conquered and overcome , because holinesse is from God , and sin from the Devil , holinesse from the Creator , sin from the Creature , holinesse had never beginning nor shall never have end ; sin had a beginning , and therefore not from the beginning ; the Devil then brought sin into the World , but God who is holinesse , was so before time , before that ever the World , or the Devil was ; sin then is the lesser being from the Creature , the worser being from the Devil , holinesse the greater , being from the Creator , the better being and proceeding from him that is all good , and giveth all good to all , to make them good all , yea all good as himself , for all the good that is in all the Creatures , in Heaven , and on earth , is from his good , he filleth them all , but emptyeth not himself at all , he is still the same , still full , yea so full still , as he overfloweth still into them from his own fullnesse , ad they though filled full , yet do they still receive from his fulnesse , without having in them any emptinesse , being alwaies full from the very beginning that they are with him , and yet are they continually receiving , as if they were as well emptyed , as filled ; thus doth our good , gratious , loving , and merciful God , satisfie us , and resasiate us every moment , giving us what we ask not , what we want not , what we know not , and though he doth thus increase his blessings by blessing us , yet doth he not suffer them to decrease in us when given us , but we retain all , hold fast all , keep all , rejoyce in all , and give him glory for all , which is what he only requires ; for this his continually giving of us all , even to give him continually for ever and ever , all glory , for his thus ever and for ever giving us all grace , perfect grace and glory , yea fulnesse of all perfect grace and glory . 281. As on Earth we delight to have much , so nothing more delights God than that we crave much , the more we ask , the more we are sure to have , and therefore doth he did us to open our mouths wide , and then he promiseth to fill them , and the wider they are , the sooner they shall be filled ; his waies , nor his thoughts , are not as ours , he is never weary giving , nor repenteth , importunate beggers are best welcome , and those that are not satisfied with a little , he takes pleasure to give them much ; our dissatisfaction herein is his satisfaction ; our covetings causeth his liberality , with our ambition to have all , and to be denyed nothing at all , he is right well pleased , and by thus exalting him as our chief and only good , doth he exalt us , and set us on such high mountains , that we can even see not only such a glory as is the glory of this World , and the old Jerusalem , but that of his Kingdom of Grace here , and Glory hereafter , the New Jerusalem , the City of our God , where he is sitting on his Throne of Majesty and great Glory , unvailing himself as it were , that we may behold him , and his unapproachable , transcendent , bright , glorious light of Glory . 282. I would be willingly barren , even of all Spiritual comforts , if thereby I might be made more able to bear fruit , to God , and for God ; I would have no comfort nor delight , if thereby , as it were , I could and did more delight and comfort my God , that is , I would rather Joy God , than enjoy God , by knowing , or feeling ; nor that I could be content to know that I were without him , that he were not my God , God forbid , but I prefer him much before my own chief good of Joy , his glory being my only , yea all my Glory . 283. I would rather yea much rather , do Gods work here , and have no wages , than have wages here , and do no work . 284. I had rather , yea much rather , whilst here be alwaies working , than alwaies receiving wages , for this life of time , I know is appoynted for our working time , and our hereafter life of time , for our time of reciveing wages . 285. I would whilst here be willing to spend all my time , to do all good , for I know , that all my hereafter time , shall be all spent in receiving all good . 286. I would willingly , most willingly , work Gods work alwaies while here , for that , Ah for that blessed wages , which I know I shall receive from him for ever hereafter , which is such , and so great , as eye hath not seen , ear hath not heard , neither hath it ever entred into the heart of man at any time to conceive , I know that I shall enter not only into the joy of my Lord , but also into the Lord of my joy . 287. It is wages great enough , and good enough to be alwais doing thy great good work , O Great God. 288. I would willingly , Ah most willingly , serve the Lord most , and best of all men , if I could , and yet I desire as much , and as willingly would , that every man might serve him more , and please him better . 289. Ah what delight is it to that soul , that delights his God , what joy doth it bring to that heart , that joyeth his God ( that is ) to rejoyce alwaies in him , for God much delighteth in those , yea most of all , that make him their only delight . 290. Ah Lord , how unpleasant are all other pleasures , to those that flow from thee , how empty , Ah how empty is all other fulnesse , what pover●● , Ah how beggarly a thing is all other riches , and how little , Ah how little joy doth that Soul take in all other things , that knoweth thee , and the Ocean of joy , yea fulnesse of joy and blessednesse that is , O Lord , in thee , and prepared by thee to rejoyce them , that thus wait at thy gates , and are hunger-starved for want of it . 292. Who can , Ah who can measure the Heavens , span the Earth , empty the Sea , count the Starrs , and the sands of the Sea shore , ( if not ) who then can rightly speak of , or tell the mercies of our God , who delighteth in mercy , yea whose mercies are far above all these , and all other his works . 291. How willingly , Ah how willingly would I forget my self , to mind only my God , and to do all his mind , to fulfill all his will , and to rejoyce in all his doings , I would love my self , my own self no more , but only my God , my God only and ever adore , I would willingly deny my self , that is my flesh , all pleasures , to please him , that hath rivers of pleasures provided to please , fill , and satisfie me with , even such as flow from his own right hand . 293. Ah Lord God , how much better is it to see thy sweet , thy blessed , and most amiable face in thine Ordinances , and in duties , than the face of the most glorious Angel in glory . 294. Yea Lord , yea , thy back parts here I much prefer to see and behold than all their faces . 295. Surely a day , yea one hour of a day is to be preferred ( of communion with thee ) before the enjoyment of all things out of thee , all our dayes . 296. For in thee , O Lord , in thee , is all things , but out of thee is nothing desirable . 297. All sweets but thine , are bitter . 298. But O Lord , how savoury , yea how pleasant and sweet , are thy bitter , when thou seasonest them with grace . 299. Thy Voyce rejoyceth , O Lord , more that Soul to whom it speaketh peace , than all the joyes of the World can to any man , if he did alwaies and ever enjoy all their sweets , and never enjoy any of their bitter . 300. Above all things , and more than all things , my soul desireth thee , O Lord God , who art the Lord of all things . 301. Loving of God , is knowing of him , fearing of him is adoring of him , choosing him , shews a delight in him , running after him , is prizing of him , seeking of him , shews our longing desire for him , to hunger and thirst for him , is imbracing of him , with eager covetings , to serve him is to honour him , to rejoyce in him is to glorifie him , to praise him is to magnifie him , and to worship him is to exalt him . 302. It is better and more profitable many times to be silent than to speak , for the eagernesse of our desires to speak , takes away and hinders us from comprehending what we do hear , so as we consider not what is spoken ( so much ) as what we desire and would speak . 303. But Ah how much better is it to hear the Spirit of God speak to our hearts , than the spirit of man to our ears , or our selves to our selves , to consult with the Spirit , and to talk with the Spirit , than with the flesh , either our own or others , though they have the Letter , yea and the Spirit too . 304. For what we hear from God in the Spirit by meditation , is usually engraven and written as it were with the pen of a diamond , on and in the heart , by the finger of God ; but the words of men , are even as man , whose breath is in his nostrils , soon blown out , soon put out , emptyed , and brings forth nothing , comes to nothing ( being a part ) of that whole man ( nothing ) nothing man. 305. Ah Lord God , thou knowest how willingly I would be deaf , and not hear any of mans words , so I could , or were alwaies to hear thee , and dumb to , and not able to speak to man , so I might , and were fit and able alwaies to speak unto thee , I would willingly be blind to all things , and see nothing of all the things out of thee , so I could alwaies , Ah so I could alwaies see thee , I would willingly most willingly lose all things , to have all thee , or to be all thine , enjoy nothing at all , but thee , O God in Christ , but thee , but thee , for enjoying thee I shall be compleat , and enjoy all things , for thou art all things desireable , yea thou only art all my desires , being all things . 306. The greatest work we can do for God , I conceive , is , to destroy sin , and to endeavour to extinguish it , and root it out of the greatest sinners , is the greatest work , as it is greater glory to God , speaking as men , to forgive many sins , and great ones , than few , and small ones , and when we are most tempted , or enticed , then to labour most to overcome them , in our selves , and in others ; Ah then , then , the work is great and well wrought , and be sure great shall be thy recompence of reward , if thou so livest , and actest ; thine own heart is not able to conceive , be thou what thou wilt , how great thy wages shall be , even here . 307. But in Heaven we shall be filled with all joy , unspeakable joy , fulnesse of joy , and have no desire for any other , for any more , than those which we shall enjoy , and yet I conceive that every moment it shall increase , by and from the reflections on Gods most glorious and holy attributes , the Soul being not able to comprehend them all at once , and yet she shall never at any time desire more , nor conceive that more is or can be than she enjoyeth , we shall be alwaies so full of all , being filled with God , who is all , and therefore we cannot be capable of emptinesse , or of any want , and so by consequence of no desire , such is the Souls blessednesse , but how much more , thou only , O God , who art not only wise , but Wisdom it self knowest , and none else , doth , or can , being not able to comprehend thee , to receive thee , or to know thee , as thou truly art , being an invisible and incomprehensible Ocean , and Fountain of all good , blessednesse , felicity , peace , rest , joy , eternity , and eternal happinesse , thou only , O God , comprehendest all things , and hast all things in thy self , from thy self , thy self only , being all things , and yet both much more , and much above all things . 308. I would much rather think on nothing , then on any thing out of , or besides God. 309. To think on nothing me thinks are good thoughts , in comparison of any other thing , out of God , and besides God. 310. Ah how sweet are those sweets , not to think , that is , to resolve and intend never to tast more , of the bitter sweets of sin . 311. Ah how sweet a thing is it not to sin , though a man do else nothing , or nothing else , but to keep his thoughts from sin . 312. Sinful thoughts are harsh , and hard thoughts , and cannot be savoured or digested , but by those that live in sinne , and sinne in them . 313. Feed me , O Lord , feed me continually with the breathings of thy Holy Spirit , which is the true bread and water of life , the heavenly Mannah which the Angels still feed on with joy and delight and are never weary , the blessed solace themselves with , but do not surfeit , the Saints here below continually hunger , thirst , gape , pant , and longa after , and cannot with any other thing or things , subject , or object , be fully satisfied . 314. To fare delitiously every day , is to feed on , and fill our hearts , thoughts , and affections , with the Love and kindnesse , or the loving kindnesse , of God in Christ. 315. To be arrayed gorgeously , and gloriously , is to be arrayed , with humble and low thoughts of our selves , esteeming our own righteousnesse , unrighteousnesse , and our very best bad enough to condemn us into Hell for ever , but to have high heavenly thoughts of the righteousnesse and merits of Jesus Christ , and that through his holiness , worhiness , and perfect obedience , we shall be made perfectly holy , and eternally happy . 316. To be right Honourable , and truly Honoured , is to be Gods children and servants , sons and daughters to him who is King of Kings , and Lord of Lords . 317. To have all things , is to have Jesus Christ , for our Jesus and for our Christ , get him , Oh get him , and I am sure thou wilt hereunto set thy seal . 318. Wilt thou live happy ? live to him , and for him only . 319. Wilt thou dye willingly , dye first to sin . 320. Wilt thou live eternally ? live so then here as as Christ thy head and thy husband lived when he was in the flesh , doing alwaies the will of God , his heavenly Father . 321. Wilt thou alwaies be comforted and rejoyce ? make thy peace with thy God , and labour to maintain it . 322. For fear , or favour , to gain , or lose , what thou hast , or maiest hope to have , have a special , care , and resolve , that thou consent not unto , connive at , or love the least , or sweetest sin . 323. And if unhappily at any time thou dost fall , lie not , Ah beware thou lie not willingly in it , but rise quickly , and come out of it , by true , sincere , unfained repentance , and wash and bathe thy self in tears of sorrow , grief , and lamentation , but still hope and trust in the Lord , for he will fail thee never . In Bourdeaux Ann. 1657. 1. ALL they that live holily live in God , and God that is all holinesse lives in them , they dwell in him , and he in them , as sin is Hell , is Devil , is both torment and tormentor , so holinesse , is Heaven , is God , is both Comfort , and Comforter . 2. All that is good , is from God who is all good , only good , ever was , and ever shall be , all goodnesse is from his goodnesse , yea from his overflowing fulnesse of goodnesse , they are thus filled with all good . 3. And as light brings out of darknesse , dispels it , vanquisheth and overcomes it , so Gods Love which is holinesse , delivers us from all sin , dispels , conquers , and overcomes it , brings us , Ah brings us for ever out of this Hell ( sin ) into this ( Heaven holinesse ) or Heavenly holinesse . 4. Love from God is made perfect , that is sincere , and this Love casteth out and overcomes all fear , causeth true filial fear , which flows from true sincere Love , yea from this Love , which is from Gods fear , or the fear of God , which is his Love. 5. Ah Lord , I most humbly beseech thee in Jesus Christ , and for his sake , never to take thy holy spirit from me , who is my light , my life , my joy , my rejoycing , my strength , my hope , my faith , my confidence , and my assured assurance . 6. Thou teachest me , O Lord , all that I know , and thou knowest well that I desire to know nothing but that , and what thou wilt , and dost intend to teach me . 7. For to know any other things , yea to know all other things , is even to know nothing , to this one thing , of knowing thee , and Jesus Christ , whom thou hast sent , to know him not only to be a Jesus and a Christ , but our Christ , and our Jesus in the Mistery , not in the History , in the Spirit , not in the letter , nor from notions , but from motions , living , walking , raygning , ruling , overcoming , bringing under , making subject , willingly , cheerfully , constantly , continually , throughly , seriously , faithfully , ardently , gladly , and preservingly at all times , and in all places and things . 8. Ah how great a folly , yea what greater folly is there , then the wisdome of men , and to learn only that which man can teach . 9. What , Ah what are all his words , but meet words , froth , scum , a scummy froth that is as soon dead as born , short lived , quickly made , and quickly unmade , and its making is its destruction , it grow ; and withers together in growing , it is even as its maker , and it shews its maker ( man ) to be like it , that is a windy puff , as the puff of the wind , man , nothing man , but vanity , which is in it self worse then if it were not , then if it were nothing . 10. Mins greatness , power , strength , honour , beauty , wisdome , prudence , policy , what is it , but as himself , a vanishing vapour , having nothing certaine , but that all he hath is uncertaine , what ever he hath to day , of riches , honours , or pleasures , to morrow all may say him nay , and take themselves wings and flye away , and he himself ( as the rich glutton ) goe where he shall ever stay , and ever weep and waile this his very day , the day that ever these , or this was his . 11. Ah how much nothing then , is all things out of him , that is all things , even our God , the God and giver of all things . 12. Yet Lord I am content , and willing to , not to be any thing , yea to be any thing for thy sake . 13. O my soul , I charge thee henceforth , never to be afraid to loose what thou hast committed and given unto the Lord to keep for thee , fear not then neither to loose any thing that he hath given thee , and keeps for thee , which is thy faith , thy fear , thy love , thy joy , thy hope , thy peace , thy comfort , and thine assurance . 14. Fear not to loose thy confidence , obedience nor perseverance , for he that hath given thee this thine all , will so preserve and keep thee , that thou shalt never fall . 15. Speaking without feeling , is even as dry bones that have no tast , relish , nor moisture , that cannot nourish , nor do not any whit satisfie or please the spiritual appetite . 16. Me thinks to speak , not what a man feels , or not to feel what he speaks , is as if he did not speak at all , nay me thinks he should not speak it , for it is words only , only meer words ; true , we shall be judged and condemned too for words , but sure I am , it must be works , not words shall justifie us , by faith we are saved ; now faith without works is dead , 't is not the knowing Servants , but the doing ones that shall receive the recompence of reward , and enter into the joy of their Lord , and ever possess the Lord of their joy , knowers and not doers shall be beaten with many stripes , blessed are they that have seen , and have believed , but more blessed are they that have not seen , and yet have believed . 17. The just shall live by faith , not the faith of words , to say only I believe in the Son of God , in Jesus Christ whom he hath sent , but of works , to shew that he did believe , be doing the works were Commanded him to do , which is to fear God , and keep his Commandements . 18. But to feel what a man speaks , and to speak that only which he feels , is not words only , but works also , yea the work of Gods spirit , for its the spirits work thus to work , to work his will and his work on our hearts , and to cause us to feel , that is to know , that he works for us , and in us , and will never leave thus working , till he hath wrought out our Salvation , that is , till he hath sanctified us throughout in spirit , soul and body , and prepared and fitted us for Heaven , as Heaven is fitted and prepared for us . 19. Ah how great a folly is it to prise any other wisdome , or to account any other things wisdome , then this one thing , feelingly to know , and to know feelingly in truth , and sincerity , that Jesus is the Christ , our Christ and our Jesus , to anoynt us , and to sanctifie and save us , to be unto us Wisdome , Rightousnesse , Justification , and Redemption . 20. O my soul , my soul , flye from all other knowledg that hinders this , as from madness and folly , as from mad folly , and foolish madness , brutishness and stupidity , and choose to learn , and learn to choose this one thing needfull , that is to know Jesus Christ , and him Crucified for thee , for thee my soul and body in thy place and stead , not with the knowledg of the letter , but of the spirit , for thus to know him is life , yea life Eternal , Eternal and Everlasting life . 21. How willing , Ah how willing is that soul that receives any thing from God , to lay it out for him , that is , to give it unto others ; he would indeed be alwayes receiving , and God and his own heart only knows how willing he is to be alwayes giving , even as if he desired and begged for others , and not for himself , and as it s freely given him , so doth he freely , or would if he could freely give it unto others ; he will not , Ah he will not , he cannot consent to napkin it up , or hide it , he would be thus rich , and wise , and honourable , but it is to do good works , as it were to make others such , when others are what they should be , he praiseth God much on their behalf , and rejoyceth with unspeakable joy , for the glory of God is his only rejoycing , he minds in some manner , yet and often too , more others welfare then his own , because it seems to him that he cannot alone do what he would have done for his God ; therefore as soon as he receives this Heavenly treasure , he desires to shew himself to be the Treasurer of Heaven , to distribute it unto those that want , that lack it , that are hunger starved , and when he meets with such , and perceives and finds that they feed heartily , and favour it , Ah how doth he bless God for thus blessing him , and them , for thus using him as an instrument , as his hand , and mouth , as it were to give unto them , and to help their infirmityes ; but he gives it not as his own , but as his Masters goods , for he chargeth then strictly to account themselves Debtors to his Lord , not to him , for he alwayes to all , acknowledgeth to have nothing but what he hath received ; he will by no means hide his light under a bushel , but puts it on a Candlestick that it may be seen , his only amibition is so to traffick with it , that it may redound to his Masters profit and advantage ( that being ) he is certaine he shall ever have a well being , that is , be received into , and ever to abide in the joy of his Lord , yea into the Lord of his joy . 22. Ah Lord empty my self , of my self , my heart of my own heart , my affections of my own affections , my thoughts of all my own thoughts , that I may be filled with thee , who fillest all Creatures with all the good things they enjoy ; be thou , O Lord , be thou all my all , all my honour , wisdome , strength , tiches , pleasures , life , contentment , and happy dayes ; for even then when I have all things , and have thee not , thou knowest , O Lord , that I have nothing , for that I esteem them all , even nothing at all , but when I have thee , Ah when I have thee , I have all things that I would have , that my soul desireth , or can ask , or crave . 23. Give me but thy self , O Lord , O Lord give me but thy self , and then give me what thou wilt to do , to be , or to suffer for thee ; I accept , Ah I most willingly accept of it , and promise for ever obedience unto it . 24. Though I am unable , unfit , and cannot do what I would do , yet most willingly I would , and most unfainedly I do desire to do what I should do . 25. O Lord , I know that thou knowest all things , and therefore I know that thou knowest how willingly I would , and how much I desire to give thee all my life , all my labour , and all my love . 26. For there is no other thing lovely , or deserves to have our loves , but that one thing , thy Love , O God , O God thy Love , thy Love. 27. Ah what is all mans teachings , and mans doings to that , O God , which by thy spirit thou teachest us to know , and inablest us to do . 28. If it be so sweet , Ah if it be so sweet a thing to think of God and his wayes here on earth in the flesh , so that all earthly sweets , or earths sweets are made bitter by it , unsavory , and unwholsome ; Ah how wholsome , savory , and sweet is it to walk , O Lord , in all thy wayes , to do all thy will , and to enjoy thy self , all as thou art in Heaven , where thinking thoughts , hoping desires , and believing joyes , shall be turned into possessing truths , even true possession of all that ever we believed , desired , hoped or thought on , yea it shall far surpass all the imaginations of our hearts , of our desires , or hopes , being infinite and incomprehensible , as well as Everlasting and Eternal . 29. And when , O God , thou hast thus filled us here , thou dost at times seem to us to be as the ebbing Sea , goe back again , but that we may not remaine comfortlesse , thou comest again unto us , into us , even as the flood , yea as the full Sea , to shew us , witness to us , and assure us , that there is no want , decrease , nor diminishing in thee , but that thou art still the same , full of bounty , goodness , love , and willingness , to do us all good , much above what we can ask , or think . 30. There is , Ah there is a most blessed Heaven to be had on this side Heaven , even whilst we are on earth , which is an assurance certain , or a certain and a sure assurance , of that Heaven of Heaven in Heaven , and this some have alwayes within them , at all times and places , they enjoy this unspeakable joy , but more fully , sweetly , and particularly , at some times , when they have a near Converse and Communion with God , then are they as it were wrapt up in God , and clothed with him , and filled with him , & made meete and fitted by him , then Ah then do they sing new songs of deliverance , rejoycing with unspeakable joy , that they are thus made free . 31. That high Heaven above , is to be had here below , and we have it , when though we are high in God , yet we are low in our selves , though we have our hearts high , living in that Heaven above , above all things here below , yet our affections , esteem and desire are alwayes weak , dull , and low , to all these things here below , yea much lower then the lowest of things . 32. Ah did but our hearts well consider what is in Gods heart to give us , and to do for us , surely we should and we would do no other thing then wait upon him continually , to hear what he would say unto us , and do for us , which would bring us more joy , joy us more then our hearts are able to hold , then we are any of us able to think , or to conceive . 33. O Lord , thou knowest that I would not have all that I would have , but the heart of my desires , yea the desires of my heart are to have only , only to have that which is in thy heart to have me to have . 34. Let , O Lord , I humbly beseech thee , my thoughts , heart , and affections , be alwayes loaden with the loaves of thy love . 35. Let my soul alwayes be resatiated with thy love and kindnesse , even with thy loving kindnesse O Lord. 36. O God in Jesus Christ , let thy former mercyes alwayes glad my heart , when it shall either droop , or faint , I most humbly beseech thee . 37. Let me not , Ah let me not wander from thee , nor thy precepts , O Lord , who keepest this close unto me . 38. Let thy Commandements be as a Chaine of Gold about my neck , and as Bracelets of Pearls on my arms . 39. Let , O Lord God , thy whole law , which is holy , be written on my heart with the singer of thy holy and blessed spirit , and grant through thy grace , love and mercy in Jesus Christ , that I may never depart from them , but alwayes and ever delight in them , much more then on my daily food , which thou hast appointed and ordained to feed this temporal life . 40. Let thy word , O God , be as , yea be the hony comb , to the spiritual tast of my soul , and resatiate and solace it as with marrow and fatness , and comfort and glad it , as wine on the lees , yea as wine well refined on the Lees. 41. Ah Lord God , cause my soul alwayes feelingly and rejoycingly to say , I have none in Heaven but thee , nor on all the earth in comparison of thee , my Jesus , and my Christ , and let the Corne , Wine , and Oyle , which are the riches , honours , and pleasures of the world , be as durt , dung , and dross in comparison of it . 42. Ah Lord God , what is man , sinful man , wretched , blind , despicable poor man , that thou art thus mindful of him , and the Son of man that thou should'st thus regard him , delight in him , and set thy heart upon him , to do him good , yea to do him all the good that is in thy heart , and to make him , that is his heart according to thine own heart . 43. Ah wonder of Wonders , that such a God should thus condescend to love such a man , nothing man , man that is nothing , but evil , all evil , yea and continually all evil , for there is none good , but thee O God , O none , no not one . 44. Bow down , O Lord , bow down my heart unto the obedience of thy Laws , and lift it up to rejoyce in the obedience of thy Commandments , to keep them , and do them , for in the keeping of them there is life , yea eternal and everlasting life . 45. Banish O Lord , I most humbly and earnestly beseech thee , out of my heart , and thoughts , the love , and the liking , unto any other Love , besides thee , and thy Love. 46. And grant that with the heart of my heart , I may serve thee in truth of heart unfainedly all the daies and moments of my life , that I may long after no other thing , and that thy fear may be my daily food . 47. Ah Lord , I humbly beseech thee to give out thy self unto me , that I may give up my self unto thee . 48. Give , O Lord , give thy self unto me , that I may for ever give my self to thee , to live ever to thee , and for thee , as I desire ever to live in thee , and with thee . 49. Thou knowest , O Lord my God , that I desire not what I do desire , unlesse it be conformable to thy desires ; so that my desires are not mine , but thine , not mine own , but thine own , yea thine all , all thine . 50. I would not have , O Lord God , thou knowest right well what I would have , but what I should , that what thou wilt have me to have , what thou hast appointed me to have , Ah let me have that only , that all , all that . 51. I know that all that thou givest us , whether graces or gifts , thou wilt have an account of , we shall account with thee for . 52. Ah let me no longer , nor no more have this woe and grief of heart , to have received much and done little , and to ask much for my self , but to do little , Ah little for thee . 53. Suffer me not , O Lord , never to think or do that in secret , which I would not , which I should not do openly , and let me , O Lord , Ah let me much more fear thine all seeing eies , than all the seeing eies of Angels and men . 54. How we are to desire and believe that we receive the Lord , in the Sacrament of his blessed Supper , and the assurance thereof , to our Souls , to comfort glad and rejoyce them . 55. Ah Lord God , as for me , as for me , Ah Lord God , the food my Soul desireth at thy Table , and Supper , that which resatiateth , feedeth , fileth , and refresheth it , is the sweet breath , and most divine , and delitious breathings of thy divine and most holy Spirit into my heart , and soul , and all the affections and faculties thereof , to warm and heat them ; to ascertain and assure my heart of thy Love and living in it , which thou dost , O Lord , by sanctifying it , the will the mind , the memory , the desires , and all the affections and faculties thereof , and by making it , and them more , not only to desire , but to perceive , see , feel , and certainly to know its growth , and growing more and more , in conformity and likenesse to thee , O God , in Christ , by loving , delighting , choosing , imbraceing , and rejoyci●g , in thy Laws , waies , word , will , and Commandments ; I do not , blessed O Lord , be thy name , as do the Papists , suppose , or believe , that I eat thy flesh and drink thy blood , as thou wert when thou wert here on Earth , in the flesh , on the Crosse ; for I know that the Spirit must be fed with spiritual food spiritually , the food of the body cannot resatiate , or satisfie the Soul , and that Soul that hath thus tasted , and fed on thee Spiritually , will assuredly hunger for this blessed heavenly food , of thy holy , heavenly , blessed , most blessed Spirit , even for the breathings of this thy Spirit , for the joyes and ravishments which they enjoy that enjoy , and are filled with this this Spirit ; for the peace , tranquility , serenity , and comfort of thy Spirit , for the life and living of thy Spirit , to please , delight , fill full , satisfie , and resatiate the appetite of the Soul , even as the body hungreth , and desireth , rejoyceth and delighteth in food to please its fleshly appetite , what if we could or did , O Lord , eat thy very body and blood , that would not fill or feed our Souls , which are not fed with meat and drink corporally , but spiritually , and what matters it , O Lord , as for me , I care not , what I eat or drink , as to the outward man , so I may eat and drink by faith in the Spirit , and my inward man may be filled with the Spirit , whether the body live or dye , as for the bodies sake , I care not , though the body be hunger starved , it shall , for , sure I am , it will , be well content , if the Spirit be thus fed , and filled with the presence , breathings , and Communion of thy Spirit , t is not , Ah Lord , t is not , thou well knowest , the Quails and Mannah from Heaven , nor thy body and blood corporally , but spiritually , that my Soul longeth for , and my heart desireth aud panteth after , so that it even fainteth for lack of it , Ah give me that or else I dye , I dye indeed , corporally , spiritually , and eternally , from which deaths , O Lord , by thine own death , I trust , I hope , I believe , and am confidently assured , that thou hast delivered me , and wilt deliver me , by giving me this Heavenly food of thy holy Spirit , to live in thee , for thee , and to thee , here by grace and hereafter in glory , this is my belief , O Lord increase my Faith , strengthen it , and comfort it more , and more , by thine own Spirits living , raigning , and ruling in my heart , by causing it willingly , cheerfully , and perseveringly , to walk in thy waies , doing thy will , with sincerity , integrity , and uprightnesse , in thought word and deed , both towards thee , and towards all men , for ever , and for ever . 56. He that maketh wagers , usually coveteth , if not alwaies , therefore surely its best to forbear . 57. Ah Lord , keep me from coveting any other thing than thy self , and thy holy and blessed Spirit , to teach me , lead me , direct me , guide and govern me , my heart , and affections , to walk in all thy holy waies , and to keep all thy Commandments all my daies . 58. For worldly covetings after the things of this World , keep our thoughts , hearts , memories , and affections , from seeking ( with coveting desires ) the things of Heaven , or Heavenly things . 59. Let me covet thee O Lord , ever ever , But all things ▪ or any thing out of thee never . 60. Let my Love be to love thee , my delight to delight thee , my care , O Lord , let it be to please thee , my groanings to go after thee in thy wayes , and let all my joyes be to rejoyce in thee and thy praise , and to praise thee , O Lord , my Lord alalwies . 61. Ah suffer me not in other to spend my daies , But thus uprightly to walk in all thy waies . 62. Covetings for the World , makes the affections of the heart to affect the World ; but covetings for and after Heaven , makes the heart and all the affections thereof , to affect Heaven , and the things in Heaven , with a heavenly heart . 63. Covetings for the World , makes the heart earthly ; but covetings for Heaven , makes the heart heavenly . 64. Covetings after God , makes the heart God-like , according to his heart ; Covetings after any thing out of God , or besides God , makes the heart ungodly , that is ungodlike , and contrary to his heart . 65. Couetings after the flesh , makes the heart fleshly ; or a heart in the flesh ; Covetings after the Spirit , makes the heart spiritual , yea a heart living in Gods Spirit . 66. I suppose that if a man love at times unlawfully , lusting after strange flesh , only with the flesh ; that is , desires and would their Loves with the flesh , but not with the will , and mind , which is the heart , though the flesh saith yea , and yields , if the Spirit faith nay and yields not , and doth much more ardently , and vehemently desire , and would not their Loves , then the flesh doth and would their Loves , and the Spirit , that is their inward man , would much rather have the hatred , than their loves , and hath sincere hatred and dislike to this Love by the flesh , faithfully , truly , ardently , and continually ; It is not he that sins , but sin that dwelleth in him ; for though with his flesh he serve the Law of sin , please the flesh , yet he hates , detests , and abhors the evil which he doth , and with his mind he serves the Law of God , Gods Law is written in his heart , and remains engraven still in the inner man , on all his affections . 67. As to me , I willingly most willingly would , if it might be , love none but my God alone . 68. True Lord , true it is , the outward man , that is the flesh , desireth and delighteth in the things of the flesh , because it is fleshly ; as the inner man , the heart of the soul , and the soul of the heart , and all the faculties thereof , delighteth and rejoyceth in the things of the Spirit , because it is spiritual . 69. I have no Heaven here Lord , because my Heaven is in thee ; And yet I have a Heaven Lord here , because thou that art Heaven , art here , and in me . 70. Above all keepings , keep O Lord , O Lord keep my heart , my poor heart from sin , from choosing , delighting , approving , countenancing , or maintaining sin . 71. But this is not all , no Lord no , thou knowest , it s to be thy servant , to work thy work , to do thy will ; not for my self , as for thy self ; not for my praise , applause , or honour , but for thine ; for I could not be satisfied , though I had all I would have , unlesse I do all that for which thou hast created me , and appointed me to do . 72. 'T is not , Ah 't is not , the Corn Wine and Oyl of the World , the honours , riches , and pleasures thereof ; 't is not the honey of Earth , but heavens honey , that my Soul desireth to tast and ever to feed upon . 73. If I had and were ever sure to have , all the satisfaction that ever Creature had , and I had thee not , O my God , for my Portion , as I firmly believe I have , I should and would account my self , of all men on Earth the most miserablest . 74. I would not give the part and Portion , that I have at present in my God , for all this Worlds good , for all its honours , riches , and pleasures . 75. Ah Lord ! how much nothing doth all things seem to be , when compared to thee . 76. Faith , hope , and Love in thee , and for thee , O Lord , is more worth than all things else that can be given , that is not of thee . 77. Who is able or can expresse the satisfactions of that Soul , unto whom thou hast given Love , cordial , faithful , sincere and persevering Love , to love thee . 78. Ah how sweet a thing is it to serve the Lord ? Ah how pleasant and delightsome , to walk alwaies in all his wayes , and to do all his will willingly . 79. Ah Lord , my only grief and trouble is , because I keep not thy Laws , and for that I have not regard to thy Commandments , as I would . 80. Ah that I were even as a barren wildernesse to bear no fruit for my self , and as a dry Spring to give no refreshment to my self , to my own self , that is my flesh . Ah that I were as it were , livelesse , and lovelesse , to my self , ●hat I might only live to love and adore thee , my God , my God. 81. What is my life , or my self , if it be not spent for thee , and what are all my daies ? if I walk not only , and altogether , that is , alwaies in all thy wayes . 82. We●e it not , and would it not be much better for me , that I were not , and that I never had been ? if I be not , O Lord thine , and if I live not to thee , and for thee , to thy praise , and for thine honour and glory . 83. Beautiful are all thy waies , O God , they are most , yea they are only desirable . 84. He that walketh in them without wavering , turning aside , or going astray , shall assuredly at last come to his journeys end , to his long home , to that Harbour and Haven of rest , happinesse , eternal felicity and blessednesse . 85. To think on any thing out of , or besides God , brings no true folace , joy , savour , or content . 86. But to think on him as we ought , how easily and quietly doth it dispel all other thoughts , making us to see them as they are , naked , empty , nothing . 87. Thoughts on God fill the soul with joy , delight , and pleasure , above , and , as it were , even beyond end and measure . 88. Good thoughts if they did no other good than keep out evill thoughts , were they , are they not to be accounted , prized , and valued as a great good . 89. Thy presence , O Lord , at all times filleth me with all delights and pleasures , and thy absence emptyeth me euen of all . 90. When I have thee , O Lord , I have all I would have : Ah , but when I want thee , I want all , even all that my soul desireth , that it doth love or crave . 91. As I have , and according as I have thee , O Lord God , so are my Joyes , and according as I want thee so are my sorrows and grief . 92. Thy drawing near doth not only comfort me and satisfie me , but also ravish me : But at thy departure or absence , ah Lord , thou knowst , thou knowst , how my heart quaketh , trembleth , and is full of doubts , cares , and fears . 93. I cannot , O Lord , thou knowst I cannot live without the presence of thy Holy Spirit , who is my only comfort and comforter , for when I want thee , O Lord , I want all my good things , yea , I account nothing good . 94. It is not the world that I long for , or care for ; it is not , O Lord , the nether , but the upper springs , not the left-hand mercies , but the right-hand , not the footstool , but the Throne favours , that I esteem favours and mercies indeed . 95. O Lord , my Lord and my God , do thou , I beseech thee , so possess my heart , that I man only be possest with thee . 96. O Lord , be thou pleased so to live in me , that I may only and alwaies live to thee , and for thee . 97. Give , O Lord , give so thy self to me , as I may give my self to thee . 98. When I want thee , my God , who art my all , and my only good , I want all , even all , But when I have thee , O Lord , thou knowst my heart saith , it hath all , it hath all I would have , all that it doth think on , or desire , or crave . 99. How much nothing , O Lord , is all other things to thee : And how much above all things , O Lord , art thou to me ? 100. Give me then thy self , O Lord , my Lord , and I will alwaies chearfully say , I have all , and that I desire nothing else at all ; but unless thou dost , O Lord my God , give me thy self , thy only and thy very very self , thou knowst that all things seem to me , and are esteemed by me , even as nothing , as dirt , as dung , as dross . 101. Thou knowest , O God , my God , that I cannot live without thee , and I desire only to live , to live in thee , to thee , and for thee . 102. Ah that I were dead to all things , and all things dead to me , that I might only be alive to thee . 103. Oh that all things would take themselves wings and fly from me , that I might not be kept back from flying up to thee , my God , my God. 104. In thee , O Lord , there is true rest , a rest of peace in truth ; but out of thee , O God , there is no rest for the sole of the foot of my soul. 105. I cannot rest but on thy breast , I cannot live but in thy Love , I cannot walk but in thy way , I cannot Joy but in thy day . I cannot run but unto thee , I cannot see but only thee ; I cannot joy but in thy Love , I am not well but when above . O God , my God , take me to thee , That no other I ever see ; For seeing thee I see that all , That ever was , and ever shall ; That Glorious Sun , that blessed light , That shews to go by day and night ; That giveth all things unto all That ever were , and ever shall . To thee , O God , and thy Great Name , Be ever praise , laud , and great fame ; From this time forth for ever more , Thy self , thy love , I will adore . 106. How sweet , O God , Oh God how sweet are thy Sweets ? 107. Oh happy condition to enjoy thee , O God , whatever my condition be . 108. O heavenly heart that is alwaies in heaven , meditating on thee , God , the heaven of heaven , in heaven . 109. Oh happy he that hath alwaies heaven in his mind ; that minds only heaven , and the things that are in heaven . 110. Such , ah such a heart , O Lord , who are the Lord of heaven and earth , give me , that my heart may be according to thine own heart ; yea , that my heart may be in thine , and thine in mine , that thou maiest , O Lord God , so empty thy self into me , that I may for ever and for ever be emptied into thee , and filled by thee , with thee . 111. O Ocean of all goodness , continue to shower into me the abundant showers , yea , floods of thine infinite good , even as thou hast heretofore , many , many , ah many times done , that I may rejoyce and be glad in them , as well when I have them not , and feel them not , as when I feel I have them . 112. Ah Lord , my Soveraign Lord and God , my Superiour and Supream good , the good that is only able to glad me , and to make me rejoyce ; fill me , ah fill me , O Lord , with these goods , and good things that flow out continually from thee that I may see thy goodness , thy beauty , and thy glory , as in thy Sanctuary . 113. Ah the true satisfactory soul-ravishing Joys to enjoy thee , O God , and those Joyes that thou givest ; away , away far from me all earthly Joyes , earths Joyes , for ye are but earth , and therefore no Joyes , but even false Joyes , and foolish , yea , very foolish toyes . 114 , O my soul , my soul , awake , awake , and see them , their deformity , their ugliness , their dung , and dunghil likeness to those savoury , sweet , pleasant , and delight some pleasures that thou givest out of the Garden , the Orchard , and the Fountain of pleasures that are in thy Palaces . 115. Ah how doth that heart leap and rejoyce when it enjoyes thee , O God , wholly , when it enjoys thee only ; how willing , ah how willing is it to be divorced , separated , and banished from all things , whatever , that are out of thee , and besides thee . 116. And how unwilling is it , ah how unwilling that the World , & the things of the World , should have again re-entrance there where thou , Lord , hast been , for it cooleth that warmth , it freezeth that heat , it quencheth that fire , it puts out those flames that did so warm , heat , burn and flame in the heart , that it now ( as the fire under ashes ) and as the flame in the smoak , it is not discernable . 117. How , ah how is the heart , by the World , and the things of the World , carted , as it were , away , and drawn by great force from thee O God , and thy good : From feasting at thy Table of dainties , to take , and taste , and feed on those dirtie , hoggish , bruitish , earthly husks , or earths husks , which cannot solace nor satisfie it for a moment with any true delight of taste , or enjoyment . 118. How lazie , sluggish , cold , faint , feeble , and weary is the heart when it is taken of from enjoying thee , O God , who art its all , even all its Joy. 119. When it must , ah when it must again leave heaven ( as it were ) and the delicacies thereof , of liberty , freedom , peace , rest , joy , riches , honours , and pleasures , and come down from thence , and dig and delve , hew wood , and draw water , be a slave , as it were , to its worst and most cruellest Enemie , at least not to be altogether free , and therefore unquiet , restless , sad , poor , contemptible , and full of grief . 120. How doth , ah how doth that heart that truly enjoys thee , O God , with Jacob , say trulie , feelinglie , knowinglie and certainlie , that it hath all , even all honours , riches , and pleasures , that are to be had on earth , or in heaven ? 121. How , ah how do such spurn away , kick at , and fly from all other things , as if they had poyson in the head , and a sting in the tayl , even as from monsters that have no mercy ? 122. Such , ah such a heart cannot , no , no , it cannot satisfie it self with these satisfying satisfactions , unless he be , ah unless he be alwaies , as it were , drowned in them , and swallowed up into them ; and because he cannot contain them , therefore , ah therefore he desires to be contained by them . 123. How willingly , ah how willingly would such a one be poor in the world to have and possess these ? Ah these true , indeed , true riches , and to live ever in disgrace to be thus graced , and to be made lower than the lowest of men : To be thus high and lifted up above all these high low things here below ; how willingly , ah how willingly would he still live in contempt , and be flouted , derided , scorned and scoft at among and by men , to be thus honoured by God , and honourable among the blessed ; How willingly , ah how willingly would he be ever banished from earths home , to be thus brought home to enjoy what is at home in heaven , and to feed on the unpleasant , sower bitters of losses , crosses , and afflictions ; to drink only of these sweet pleasant streams , and rivers of pleasures that flow continually and abundantly from Gods right hand . 124. This , Ah this is to be brought out of Egypt , and over the red Sea , and from his weary and long journeying in the wilderness , to inherit a quiet and peaceable possession , in that true Heavenly Celestial Canaan , flowing alwayes with Milk and Hony , for here , even here in the flesh , on earth , he enjoys such and so many joyes , as far exceed all that ever he did , or could ask , that ever he did or could think . 125. Ah Lord , rich in mercy , love , bounty , and great in goodnesse ; above , Ah much much above all that can be conceived or spoken , by men or Angels set before me ; Ah set before me alwayes on the one hand my unkindnesse , my sins , my blacknesse , foulnesse , uncleannesse , uglinesse and deformity , as I am in my self , from my self , that I may loath , detest , and abhor them , and my self for them , and because of them , that I may be driven , drawn , and whipt away from them , to thee , to hate them to love thee , to detest them to adore thee , and on the other hand , O God , my God , I may alwayes openly , and plainly see thy love and kindnesse , yea loving kindnesse , mercy , goodnesse , gentlenesse , patience , and forbearance , that thereby and therewith , I may be enticed , allured , tyed , knit , glued , fastned , swallowed up , and involv'd in thee O God , my God , so as I may never more be devorst , parted or seperated from thee , nor thy ways , but may long for to enjoy thy most sweet and only sweet , and soul satisfying presence , and Communion all my days , for without thee , and out of thee , all things is even nothing , but with thee enjoying thee , we have all things , and want nothing , and do care for nothing else , nor ask , nor desire nothing , Ah nothing else , nay cannot think of any thing else . 126. Blesse , Ah blesse me then , O Lord , my Lord , and my God , who art the God and Father of Abraham , of Isaac , of Jacob , and of all the blessed , who blessest all that are blessed , blesse , O Lord , blesse I most humbly beseech thee in Jesus Christ all my weak , fraile , and unworthy prayers , praises , desires and actions , make them a blessing so unto me , as that thou mayest delight to blesse me more and more , not for the satisfying of the flesh , but of the spirit , not of the body only , but of the soul also , not only the outward , but the inward , Ah the inward , the inward man , let me be so blessed in soul and body , as that both soul and body may ever blesse and praise thee , in life , in death , and after death , Amen , Amen . 127. Ah Lord , let me alwayes live in thee , move by thee , and have all my being from thee , that is , be all , alwayes , in all places and things for thee . 128. Let , Ah let the world , and the things of the world seem to be as they are , Vanity and Vexation of spirit unto me . 129. Let me delight in thee , O God , only in thee alone . 130. Let me always so live , as I may be alwayes be ready to dye , that whensoever I dye , I may be sure alwayes to live , that is to live Eternally . 131. In Heaven , O Lord , where thou dost raigne . Where is no grief , no losse , but gaine . 132. When that the heart is , as it were in God , or God in the heart , so that the mind doth only minde him . Ah how unwilling is it to minde the world , or any thing in the world of the world , and how willing , Ah how willing to unmind it altogether , and to forget it for ever , even for ever , and for ever , how sweetly , Ah how sweetly doth it pass the time away , when all its facultyes are imployed and feasted in the contemplation of God , his love , goodness , greatness , mercy , truth , wisdome , and Eternity ; how willingly , Ah how willingly doth it shake off , put away , divorce , and separate it self from all things of these things here below , and doth the soul of the heart rejoyce , when it is not molested with perturbations , it doth at such a time as this forget these low things , even all these high things here below , as if he had never thought on them , as if they were not , nor had never been . 133. Ah how is the heart at rest , and quiet , how calme , how peaceable , how joyful , I know not how it is , to set it forth as then it is , when it is with God , in God , me thinks I know not where it is , nor what it doth enjoy , such is its blessed and blest condition , as I know not , nor am not able to set down what condition it is , nor how blessed , it is so blessed , I know not what to call it , nor how to set it forth in that loveliness ; in that blessedness that then it is blessed with , if it then see any Object out of God , besides God , it sees it not , if it here any voyce , or words , it here 's it not , if it speaks ( yet as it were ) it speaks not , if it walk it seems to its self as if it walk not , as if it moved not , if it stands still , it seems not to know it , for even all its sences and facultyes are so much taken up and imployed as it well knows not , or as it were , cannot express about what it is imployed , at least how it is imployed , nor what it doth enjoy , such and so great are its joys . 134. And when , Ah when it must leave this sweet study , this Heavenly work , this blessed imployment , this profitable traffick , this honourable business , this glorious company , these great joyes , these pleasant pleasures , and soul-satisfying satisfactions , and converse again with the men of the world ; how , Ah how irksome , displeasant , uncooth , troublesome , yea noysome and burdensome is every other thing , every other word , every other business , every other matter , or concernment of what concernment soever it be , never , Ah never any loss seemed to him so great , never any man to his esteem , and seeming , fell from such a high condition , to such a low condition ; how willingly , Ah how willingly would he have his body in any Condition , so that his mind were alwayes imployed in minding this blessed and Heavenly , most Heavenly , and most blessed Condition ; Ah what words , what thoughts , what desires , what , Ah what gaspings , gapings , longings , hungrings and thirstings at sometimes ; and then presently , Ah presently how is he filled and satisfied , and yet knows not as it were with what , nor how , and this he calls a new birth , and a new birth indeed it is , for he is then all new , and made another man , within and without , for he is in some measure as it were like God , holy as he is holy , and pure as he is pure , for in sincerity he desires and aimes at holinesse , and purity , even at pure holinesse , and to be without spot and wrinckle , unblameable , his life is as it were even hid with Christ in God , Christ is his life , all his life , is to live in him , with him , for him and unto him , it s the end of his aime , and the aime of all his end to be his , only his , none but his , alwayes his , that he may be ever his , even and for ever to live that life , and dye that death as may bring him most glory , as may glorifie him most . In Bourdeux , Anno 1658. 1. VVE may enjoy the world , and all the things of the world , but we must not , Ah we must not joy in them so , as to make them our joy , use them we may , but abuse them in the use of them not , we may not , we may possess them , but must not , Ah we must not suffer them to possess us , esteem them good we may , but our least good , we must not , Ah not our best good , not our chief , supream , soveraign and only good , for that is God only , only God , who is all good , and all good only , in Heaven nor ear●h there is none besides him . 2. Seeking as well as finding , knocking as well as opening , asking as well as giving , is Gods free gift , for he freely giveth all things unto all that ask aright by faith in Jesus Christ , and no good thing will he with-hold from those that love him , that love his fear , and fear his love . 3. What is Hell , but thy absence , O Lord , the absence of thy love , and our living in , and continuing in sin . 4. And what , O Lord , and what is Heaven , but thy love and thy presence , O God , the continual and everlasting enjoying of thy ever blessed and loving presence , and our liberty and freedom from sin , to sin no more , but to praise thee ever and for ever , and thee only , O God , and thee only adore . 5. Grant me , O Lord God , this one thing , this one thing only , to enjoy thee , and that I may alwaies make thee my only joy , and to sin no more willingly , with my will , either in thought word or deed , but to live the life of the righteous , to and for , thine honour , praise , and glory . 6. Whose sins the Lord forgives , he forgets , whom he hath pardoned he will save , where he loves , he lives , and will ever live there in love ; those that are beloved , shall be ever his beloved , for he hath loved them ever , and will love them ever . 7. The fire of Gods Love are the fiery flames , in which all his children desire to live , for out of them they cannot live ; life is to them death , yea much worse than any death , and any death they would willingly ; Ah most willingly choose to live this life . 8. Our sitting here for Heaven by sanctification , which is holinesse , is an evident , sure , and certain token , and sign that Heaven is fitted and prepared for us ; for as without holinesse no man shall see God , so being made holy , he shall be sure to see God ; that is , to possesse him , who is Heaven , eternal life and happinesse ; where holinesse is , there God is , he dwelleth and maketh his continual abode , where holinesse abideth and dwelleth . 9. O God my God , from whom every good and perfect gift doth come , give , O give I most humbly beseech thee , in Jesus Christ unto me , a holy heart , according to thine own heart , that it may be thine , and that thou maiest delight in it to make it thy delight , and be pleased to live in it here , until thou shalt bring me to live with thee , and in thee , and to thee , and for thee , for ever , and ever . 10. What a stinking Carrion is man ? Ah what a most deformable thing is man ? when God is not with him nor in him , so much an Enemy is to himself , that he alwaies labours to destroy himself , and to all others that he rejoyceth to kill those for whom Christ died to give life , even eternal life . 11. Ah Lord , thou knowest that my Love ( through thy Love ) is such unto the brethren , that I even many times wish and desire I could empty my self , that is , what of God is in me , into them , that they might be so filled with him , as to know him , love him , fear him , choose him , prize him , and joy and rejoyce in him , and seek him and his presence , with eagernesse , hungring and thirsting , pantings , gapings and groanings , and never let him be at rest , until he hath assured them , that he is theirs and they are his . 12. Gods blessed gratious and most glorious presence , or Communion with him , is our Vintage our Harvest , our nuptial feast , our Canaan , flowing with milk and honey , our Garden of Spices , where we sit under the shadow of his wings , and his fruit is pleasant to out tast , he is all our good things , and our good things alwaies and only , all our springs are in him and from him . 13. Ah what true joy , and what great joy , hath that Soul that enjoyes God truly , knowingly , and feelingly , that saith , I know that he is mine , and I am his . 14. He must needs be alwaies full of Joy , that is filled with the Joy of the Holy Ghost . 15. Such , Ah such , receive Christ willingly and cheerfully at all times , as Zacheus did , and for his sake , are content to part with all to the poor , and to become poor , vile and contemptible , &c. and with blessed Simeon , they imbrace him with their whole heart , as their Salvation , and with Jacob say , knowingly , that they have all , and that they care for nothing else at all ; for indeed they have all they would have , that they even can desire and crave , for he is their well being , their entire satisfaction , and full and whole contentment , their joy being full , when they thus enjoy him . 16. Ah Souls labour to live to Christ , for if ye live for him , and to him , then , Ah then ye live in him , and then , ye live indeed , your lives are hid with Christ in God , and when he shall appear at his second and sudden coming in Glory , ye shall also appear with him . 17. No man is so willing , or can be , to receive Christ , as he is to give himself , witnesse his life , and his death , and his now living , continually making intercession for us ; See John 15. 16 , and 17. Chapters , none is , or can be so hungry , but he is able , and many times doth , suddenly resatiate him ; none is , or can be so empty , or hunger-starved , but he is able , will , and many times suddenly doth , fill with unspeakable joy and rejoycing . 18. Give , O Lord , give so thy self to me , as I may be ever emptyed of my self , and filled only with thee , with thy blessed , most blessed self , that I may , O Lord , be blessed in life , in death , and after death , and all I beg , in and through Jesus Christ , my blessed , only Saviour and Redeemer . 19. God gives not only space to repent , but grace to repent . 20. Repentance is from God , not from man , man of himself can do nothing that is good , no not of himself , as of himself think a good thought , all our sufficiency is from Gods all sufficiency . 21. Sin betraies us , deceives us , beguiles us , undoes us , wounds us , stabbs us , poysons us , kills us , hells us , damns us , devils us ; of God-like , it makes us Devil-like , like the very Devil ; yea to be as it were , a Devil , to love sin as he loves it , to favour it , to plead for it , to lye in its behalf , to swear falsly , that its falsity is truth , that its uglinesse is beautifulnesse , that its deformity is fairnesse , that its blacknesse is whitenesse , that its bitter is sweet , that its hatred is love , that its wiles , and deceits , are truth and uprightnesse , that its poverty is riches , that its contempt is honourable , that its ignominie is glorious , and that its Hell is Heaven , the best Heaven , yea the only Heaven , that there is no other Heaven , desirable , to be desired , loved , chosen , embraced , or sought for ; Sin Metamorphoseth the heart , and makes it like the Devils heart , unclean , unholy , filthy , abominable , detestable , tempting others to sin , and delighting and rejoyceing , when through their temptation they are overcome , and made like them , to like , love , cherish , and take pleasure in sin , and go willingly along with them , to commit all manner of sin , uncleannesse , and filthinesse , with hungring thirsting and greedinesse ; Sin shews it self to be what it is not , contrary to what it is , as light is to darknesse ; for it saies it is good , yea and the best good , the chiefest good , the only good , the superior and the soveraign good , that there is none like it , none so good , when indeed and in truth , it is nothing but evil , all evil , the worst evil , yea the only and all the evil , and basest evil , only to be detested , hated , abhorred , abominated , and destroyed , sin allures , & overcomes , but by shewing out , and putting forth false Colours , not its own , its food starves the Soul , its riches impoverisheth it , its robes shews plainly the Souls nakednesse , its beautifulnesse and gloriousnesse shews the Souls deformity , vilenesse , and basenesse , wretchednesse , and unworthinesse ; Sin is the only Hell , which racks , tears , rends , and striks through the Soul with a fiery poysoned dart , that makes the wound uncurable , only the blood of God ( man ) ( man God ) can cure it , can heal this deadly , otherwise uncurable , wound ; Sin is that intolerable burthen that presseth down into that nether-most Hell , that casteth into that Lake burning with fire and brimstone , unquenchable ; sin is fewel to that fire , so as it cannot be put out ; sin keeps alive that worm that ever gnaws and will never dye , but causeth the Soul thus to live in torments , tormented eternally . 22. O God , my God , heal me , help me , succor me , comfort me , sanctifie me , and save me , that I may appear before thee , and in thy sight , spotless and unblameable , without wrinckle , beautiful and comely through thine own comely , transcendent , beautiful , beautifulness , that I may , O God in Christ , comprehend that I am comprehended by thee , that thou livest in me , and I in thee , that thou art mine , and I am thine , that I may , Ah that I may henceforth , and for ever live in thy love , love and adore thy love , and give thee , O God , and give thee all my love , and my all , for this thy love ( through grace ) thy most gratious and free gift , in thus accounting , and makeing me lovely . 23. He that lives in Christ is a new Creature , and he that is a new Creature lives in Christ. 24. All old things are past away , and behold all things are become new . 25. His life is new , for he now loves all truth , because his love is true . 26. If he thinks or doth any evil , it is not what he would , but that which he would not , either do or think . 27. The law of God is so written in his heart , that with his whole heart , he desires to keep his whole law . 28. His joys are so great , and his rejoycings so many , that they make him even to suppose that he is in Heaven , and to believe that Heaven is in him . 29. He feels Gods love to be so true , and so truly nigh him , as he values all love besides , not worth the loving nor the thinking . 30. His soul is so carryed away aloft on this high tide on this full Sea , that he swims with ease , pleasure , delight , joy , and full contentment , against all the streams and strong Current of the worlds affections , and the fleshes delights and desires . 31. Though they were but a moment before so violent and strong , that they carryed him down , even head long , which scared and affrighted him so , as if the time of deliverance had been far off ; he durst not , Ah he durst not , presume to imagine that such a calme was so nigh at hand , sinful fleshly motions and affections , did in a manner delight him , that he even did as it were allow its raigne ( and permit ) at least would almost have conniv'd and wink'd at the beginnings of evil , though he well , Ah though he well and clearly foresaw the Consequences to be very great , and greatly dangerous . 32. But on a sudden , Ah on a sudden , how did , Ah how did all these tentations vanish away , how slighted , Ah how much slighted , how trampled on , Ah hovv much trampled on , hovv cast aside , Ah hovv cast aside , how trampled and trodden under feet , hovv soon , Ah how soon was the memory thereof forgotten ; and hoow svveet . Ah how sweet was its forgetfulnesse , delightful its divorce , and joyful its destruction . 33. And hovv willing , Ah hovv vvilling , O Lord God , thou only knowest that soul is , that thus possesseth thee , and is possest by thee to live , Ah ever to live in this possession , and to be for ever and ever thus possest by thee . 34. The worlds chief joyes , are then but meere and foolish royes ; he would not , no nor cannot give a look on them , they are so barren , so unfruitful , so empty , so sottish , so brutish to such an enlightned understanding , that he cares not to understand , nor consider what they are . 35. Ah how , how doth he wish it might be ever thus with him , and that he might be thus ever ; senceless and dead to the worlds all , and account all its all , alwayes nothing at all , nay make no account of it , no not so much as think of it . 36. When that the soul is , Ah when that the soul is thus wrapt up in Gods love , when she is thus emptied as it were into him , and filled with him , how is she , Ah how is she at rest and ease , how calme , how tranquil , how quiet , how rich , how honourable , and how refresht and delighted , how hath she , Ah how hath she all her desires , and doth not , nor cannot desire more ; Ah what peace , what felicity , and what praises , and giving of thanks , how doth she , Ah how doth she forget the evil that is past , and rejoycech in the good that is present . 37. How is the world , and the things of the world cast out of doores , and how , Ah how are the doores of all his affections opened , to let in his God to enjoy him , and to make him his all , and his only joy . 38. Ah my God , goe on , goe on my God , my God , to Conquer , Triumph , and prevaile over all the lusts and affections which are yet within me , unsubdued , uncast out , unthrone them , O Lord , unthrone them , and trample them all , O Lord all , both the great and the small under thy feet , in the greatnesse of thy wrath and fury , that they may be utterly destroyed , and never more come near me to hurt me , or destroy my poor soul , who cleaves to thee , who sticks fast to thee , who desires to hold thee , and never , Ah never to let thee goe ; Ah that I could , that I could thus live with thee , and in thee ever , and depart from thee never , O Lord , never , never , see Psal. 28. 39. Great is the goodnesse of the Lord : to those that fear his name : And to all those that keep his lawes , and delight in the same : For they shall see him with great joy , and shall his honour speak : Their joy shall be to Laud his name , and he shall make them great . 40. Oh give your selves to me saith he : and I will be your guide : And you shall in my Laws remaine , for I will you delight : To walk in them you shall have hearts : for all your joy shall be , To live to praise my holy name , the Lord of Hoasts ( saith he . ) 41. Goe forth with joy , both ev'ning and morne : and let your praise redound : Oh clap your hands and greatly joy , for that you have him found : For having him , you have that all , that mighty all alwayes : There is none else deserves like fame , as his Eternal praise . 42. O come into his Courts alwayes : and therein rest you still : Be glad and mightily rejoyce , when that you do his will : To do thy will is all my joy , and all that I desire : Ah give me grace to do it still , and nothing else require . 43. Ah great God , how great is thy love , and how lovely , Ah how lovely is thy greatnesse . 44. What have I , Ah Lord my God , what have I , when I have thee not , and what have I not , when O Lord God , I have thee . 45. How low , Ah how low are all these high things here below , to those high , most high and glorious things of heaven which the soul enjoyes even here on earth , in the flesh , when that it hath Communion with God , and enjoyes him in the Spirit . 46. Of what , and how little account and esteem , doth he account and esteem of all Companies , of Friends , Children , Father , Mother , or the Wife of his bosome , when he can , or may enjoy the company of his God , he will not , nor cannot then consent to converse with flesh and bloud , when he may , when he can by the Spirit , through the Spirit speak to God , and hear him answer him . Ah how the soul at such time is satisfied , delighted , ravished , filled , and comforted ; how quiet , how peaceable , how willing , chearful and glad to obey all his will. 47. And how detestable , hateful , loathsome , ugly , filthy , and abominable ( at such times especially ) are all lusts , all affections , worldly and fleshly , are all sins , of any rank , though never so little , though never so sweet , near or dear , he hates all , both the great and the small . 48. When that a soul enjoys that blessed blessedness of Communion with God , it will not , ah it will not have Communion , fellowship , or converse with any other Creature or thing , he will not mind any thing else , nor suffer any thing else to come into his mind . 49. He is then so stuft , as it were , and so full , filled with God , and the joyes of his grace , that he is divorced , emptied , and outed ( as it were ) of all other things , yea , all things are so much out of him , that is , out of his heart , out of his mind , out of his memory , out of his affections , his desires , his will , his love , or his liking , that his joy is augmented greatly , that they are so outed of him , for then only he saith : Now I have what I would have , yea , all that ever I did desire or crave , for my God is to me all things , and much better than all other things . 50. Ah , Lord , bury me , I most humbly beseech thee , thus in thy self , that I may be dead to all other things , to all things out of thee , and besides thee ; let me , ah let me so possess thee , and be possest so by thee , as I may only and alwaies mind thee , and have thee only and alwaies in my mind . Let love to all the pleasures of the flesh , though lawful , be low , poor , icy , cold , and frozen to me , that I may flee from them all to be heated by the fire of thy love , to live in those blessed Sacred flames , which is the life I desire to live , for out of them I cannot live as I would ; life is to me death , and death would be a sweet life , delivering me from many deaths . 51. Suffer me not , ah suffer me not , O Lord , to love any thing else , how lovely or lawful soever it may be , if it hinder or lessen never so little my loving of thee , but let me only choose , prize , esteem , and delight in thy love , and to walk worthy of it , by all well-pleasing , rejoycing , to do thy holy will with my whole heart , mind , and will. 52. Such , and so great is thy love and thy goodness , O Lord , that thou delightest to make us good , and then delightest in our goodness ; thou delightest to give us grace , and then delightest in our graces ; thou delightest to make us holy , and then delightest in our holiness ; thou delightest to make us perfect , and then thou delightest in our perfection ; thou delightest to make us obedient , and then thou delightest in our obedience ; thou delightest to make us lovely , and then thou takest delight in our loveliness ; thou delightest , ah thou delightest to make us such as thou wouldst have us to be , and then thou takest great delight in the work of thine hands , even in thine own handy-work . 53. Ah our great , most great God , how greatly great is thy greatness ! How greatly good is thy goodness ! how greatly true is thy truth ! how greatly just is thy Justice ! how greatly mighty is thy might ! how greatly lovely is thy love ! how greatly beautiful is thy beautiful countenance ! How greatly , ah how greatly sweet are all thy Sweets ! how greatly delightful are all thy delights ! how pleasant , ah how pleasant are all thy pleasant things ! with thee , O God , is fulness of all joy , unspeakable joy , and from thy right hand flow pleasures for evermore . 54. Ah the joyes , the joyes even in this worlds joyes , when God is in them , and comes with them , and when in that , therein alone , we take and make all our joy . 55. God many times is so gracious , as he takes us napping ; that is , gives us grace when we sought it not ; yea , gives us himself , many many times , when we seek him not , when we think not of him . 56. How doth he many times measure our unto us , and shower down upon us such measure of mercy , even when we never measured the sweetness , nor the greatness of what received , much less of that which we did not , of that which we could not expect . 57. Ah how much above all things is our God , even in the want of all things , of all this worlds all ! that soul , ah that soul that hath him , finds not , nor cannot find any want at all . 58. But wanting , ah wanting him , in the midst of all we have nothing , even nothing at all , but want all , even all , in the very enjoyment of all this worlds all . 59. O God , our God , thou fillest us many times so ful that we even flow over with thy fulness , even then , many times , when we see our selves , find , feel , and know our selves most emptie and many times thou causest us to bear and bring forth most fruit , even then when we think and see our selves most barren ; we have thee , O God , we have thee many times most when we think that we have thee least , and thou are nighest us when we think , ah when we think that thou art farthest off from us , such a good God is our God. 60. How much better is it to be a Lazarus , to beg at a Dives door , than be a Dives , and suffer a Lazarus to beg at our doors , and not to give him of our goods . 61. How much better is it to have nothing at all of this worlds all , then to have this worlds all , and give of it , ah and to give of it unto others nothing at all . 62. How much better is it to feed on thee , O God , and to have nothing else to feed on , than to feed on all things else , and not to taste of thee , of thine own sweet , blessed , most blessed , and most sweet self , O God in Christ , who art the souls only food by faith . 63. Having thee , O God , we are soon filled , yea , feasted and solaced with all delicious dainties : but feeding on all other things , and not tasting , O God , of thy pleasant things , they have all no taste at all . 64. O God , thou knowst I would most willingly be , ah most willinglie I would be a child , yea , a very fool in wisdom for the world , or of worldlie wisdom , for to get or keep earthlie things , to be an old man in Christ , to learn , know , feel , and keep spiritual things . Ah if I could alwaies walk , talk , and live in the Spirit , and obey the Spirit , I would account all other joyes and wisdome very toyes , and meer foolishness . 65. To forget all things out of God , and besides God , and to mind him so , as to have nothing else in my mind , this , ah this is my longing desire , and I trust it will continue in me through grace , and augment until I have all I would have , which is my Christ , my Christ , who is my God. 66. Take all this worlds all , ye men of the world , give me my God , my God , and I will never ask yours , your God : But yet I would that ye had mine , that my God were your God ; that my Portion were all your Portion also , and that we might be ever brethren . 67. Let me , ah let me be blind ( as it were ) to see beautie in no beautie out of thee O Christ , dumb to hear no voice but thine , ah the still sweet voice of thy Spirit , and senseless to feel no pleasure , but in those things , O God , as are pleasing , pretious , and dear in thy fight ; lame , so as I may not walk after any other thing but thee my God , my God , so that I may be only thine , and none but thine , at all times , and in all places , companies , and things . 68. He that hath not tasted of the sweetnesse of God , even of those sweet sweets that God giveth to Souls , knoweth it not , and therefore desireth it not ; but Ah , he that feedeth on them , and hath been resatiated with them , he finds no sweets like them ; nay all other pleasant things , unpleasant , and all other sweets bitter in comparison of these his sweet , most pleasant sweets . 69. Beeing with God , having God , enjoying God and Communion with him , a dungeon is to him a Palace , bread and water is good cheer , to lye on the ground , the earth his bed , the heavens his canopy , and the trees root his pillow , is as a bed of down , as curtains of gold , and pillow of wool ; nay in flames of fire , or on a rack , he can lye softly , and sing sweetly , so he do but hear the still sweet voyce of God speaking peace to his Soul , and bidding it to be of good cheer . 70. There is no companie like to no company , to be alone with God , with God alone ; if ever it be satisfied , it is then satisfied , to speak with him , to him , and to hear God answer him by his Spirit in love ; Ah the lovely discourse , converse , delight and joy , which makes a man not to know where he is , nor whether he be in the flesh or Spirit , he is at such times so spiritual . 71. Who can , Ah who can tell , or set forth , nay meditate what , how good , great , loving , gracious , merciful , beautiful and abundant is the loving kindnesse the kind Love of God to his children and servants ? or set forth the sweetnesse and greatnesse of his gifts of Grace . 72. He ravisheth them , he filleth them , he feedeth them , he cloatheth them , he solaceth them , he inricheth them , he giveth them such pleasures , and joyes as eye hath not seen , as ear hath not heard , nor as no heart can conceive ; this honour doth the Lord to those whom he loveth , to all his Saints . 73. He maketh them to triumph in , and over all adversity , and prosperity ; in sicknesse and in health , in all places and conditions ; he is alwaies nigh at hand to those that unfaignedly love him , and fear him , and that tremble at his Word . 74. He causeth his goodnesse to passe before them , and proclaimeth ( as with an audible voice ) that he will be ever and for ever their God , and their Guide , their Sun , and their shield , their peace , and their everlasting portion ; that he will never leave them nor forsake them , but alwaies and ever own them for his own , and so stand by them , and live and dwell in them ; that no evil shall come nigh them to hurt them , or to do them the least harm , but every thing shall alwaies work together for his own glory and their everlasting good . 75. Thus they that honour him he will honour , they that flye to him shall find succour and help , and be brought out of all dangers , for his own mouth hath spoken it , which is to me much more by much , than ten thousand thousand witnesses . 76. Ah Lord , I most humbly beseech thee , keep me so close unto thee , as I may alwaies touch thee , feel thee , hear thee , so as I may know thee by thy name , that is by thy doings , by thy gratious , most gratious dealings , by thy wonderful by thy most wonderful gratious actings in my Soul , and heart , and mind , and will , and affections , that it may be all thine , and only thine , that thou maist not only , O God , be in all my thoughts alwaies , but alwaies all my thoughts , desires , love , liking and longing . 77. Fill me , O Lord , fill me with love to thy Laws , that I may delight in them , yea make the keeping of them my whole and chief delight . 78. Fill me , O God , with thine own goodnesse , that I may be good , with thine own Justice , that I may be just , with thine own righteousnesse that I may be righteous , with thine own mercy that I may be merciful , with thine own truth , that I may be truely true , with thine own Love , that I may be lovely loving thee in truth , with thine own fear to fear thee , with thine own Faith to believe in thee , and to lay fast hold upon thee , with thine own beauty , O Lord , to make me comly and beautiful , with thine own gloriousnesse , to make me glorious , with thine own transcendent shining faithfulnesse , that I may be faithful unto thy holy Laws all my whole life . 79. Thou hast , O God , thou hast , for which I shall neve cease to laud and praise thee , promised to keep me by thine own power through Faith unto salvation , therefore I will not be afraid nor fear any power , no nor all powers what ever , whether of sin , men , or Devils ; for I know that they are all weak , and that thou art strong , they are the conquered , thou O Lord , thou art the Conquerour , they are all subdued , and thou hast , O Lord , subdued them , they are brought under , and thou rulest over them , they are thy foot-stool , and thou tramplest upon them , all their all to thee , O great God , is nothing even nothing at all , all the Nations of the Earth , are as the drop of a bucket , and as the dust of the ballance in thy sight , with the breath of thy nostrils thou art able to consume them , and turn them to their first substance ( dust ) therefore , O Lord my Lord , I will depend and rely on thee , that thou wilt do for thy servant this good , that is so great , even to make , preserve and keep me faithful unto the death , and then , O Lord then , in the greatnesse of thy eternal and everlasting goodnesse wilt give me for ever the Crown of eternal life . 80. How small a thing , how poor a thing , and how low a thing , is and are all things ? if God be not in them , and come not with them . 81. What is it to have all things out of God , and besides God ? that is , not to have him with them , in them , who is all good , and only able to make all things good unto us . 81. How poor and low are all these high things here below , the riches of the World , the honours of the World , and the pleasures of the World , to enjoy all their pleasures and their joyes ; how foolish is it ? and Ah what toys , considering their ficklenesse , shortnesse , and uncertainty ; for what is green , desirable , and flourishing , to day , is to morrow perhaps , withered , dry , loathsome , and all its beauty past away ; for who can say of any thing , or of himself , it shall be to morrow as it is this day . 82. The wicked shall not live out half his daies , and how long soever he live , they will not be half the dayes he would live , though God should lengthen them as he did Hezekiahs , for ten years , nay for a hundred , nay make his daies as Methusalems , all such a time would be but a moment , to eternity , but to live in the Love and favour of God a man shall dye never , but death shall make him live for ever and for ever . 83. What a poor , yea despicable poor small thing are Kingdoms , Crowns , and Scepters , and what else , as humane Learning , the wisdom of men , mans wisdom ; yea though a man could know more than Adam , or Solomon knew , though he could know all things that are , and that perfectly too , that are out of God , and besides God , what , Ah what were all this learning , knowledg , or wisdom , but folly , meer foolishnesse , in comparison of the knowledg of the Spirit , Spiritual knowledg , to know in Spirit and in Truth , Jesus Christ , and him crucified , to be our Christ and our Jesus ; Paul accounted all other wisdom folly to this , and so blessed be our God do I ; he desired to know no other thing , but only this one thing , no more do not I ; Let all other knowledg in me perish , so this augment and continue , I shall not , I am sure grieve , be sad , repine , nor sorrowful for its losse , come when it will come , and Ah that it were come , if God so would . 84. Thy Love , O God , O God thy Love thy Love , is the Heaven of Heaven in Heaven , there can be nothing more lovely or desirable , either there or here ; Let me , O Lord , I beseech thee never leave sighing after it , longing for it , nor desiring to enjoy it , until I do enjoy it with thy self in thy self , by possessing thy blessed most blessed self , O sweet Jesus , who art all blessings , and all blessednesse . 85. One look of Love from Christ , will make a man willingly and cheerfully , to cast aside , to cast away , all things that hinder his loving of him , though never so lovely , or lawful , near , or dear unto him ; for his Love will constrain , only to love him again . 86. But how then , Ah how then doth , and will that Soul love him , that seeth and knoweth alwaies , that he is beloved by him , he is fed with his Love , yea continually feasted with his Love , he is cloathed with his Love , all his garments are Love , his treasure is his Love , his honour is his Love , and his Love is all his pleasure and his delight , he sees his Love in all things that he sees , that he enjoys , he is continually with him , and this his sweet , amiable and blessed presence of Love , his most loving presence , he cannot be without , when he hath him not thus nigh him , he seems to want all things , and when he hath him thus , he hath all things , and wants nothing . 87. Such a Soul rowleth , dependeth , and alwaies rejoyceth , his heart is only made glad by his delightful approaches , and indwellings ; so as he esteemeth no life like to this life , of living in him , to him , and for him ; and when , Ah when all other Subjects , and Objects how loving , or lawful soever at other times , are outed of his mind , memory , heart , and affections ; how glad is he ? how doth he rejoyce , and leap and skip , and sing for joy , that he is with him alone ? that he enjoyeth him only , that nothing hinders , nor molests their sweet intercourse , their sweet imbraces , their mutual Delight , Joy , and Love. 88. Love cannot endure to be molested , when it hath what it would have , there is none so rich , so happy , so honourable as he , that is thus loved by God , and lives alwayes in his love , and is by him , from his love , made to walk worthy of his love ; for such is Gods love , that he accepteth the willing will that is in us , for the working deed , when that it is upright true , real and sincere . 89. On Christ , the King of love , the soveraign tye and chaine of love , thy love is so lovely , so shining , so transpiercing , so bright , so burning , so Conquering , so consuming that all other loves are consum'd at the very approach of thy love ; at thy comeing they flye away , they are not heeded , minded , remembred , nor thought on any more , nay to forget them all what ever they be , bringeth joy , even such joy as is unspeakable , for then the soul and body , and all the facultyes and members thereof are filled with thee , and thy joyes which are such as no tongue can tell , nor no heart conceive , thou dost so much excel , O Lord , thou dost so much excel , as thus to enjoy thee , Oh thou our Soveraigne , best , and superiour good , the soul answereth ; Ah let it thus be ever with me , let me be ever thus with thee , O Christ , with thee , with thee , let me , Ah let me never goe from thee , be absent from thee , for there is nothing in Heaven that I desire like unto thee , or in all the earth in Comparison of thee , make me but as one of thy hired Servants , that I may alwayes hear thee , see thee , and abide in thy blessed , most blessed presence , for in thy presence is always all joy , unspeakable joy , yea fulnesse of all joy that is unspeakable , and from thy right hand flowes continually all pleasures for evermore . 90. Thus is the soul wrapt up in Christ that enjoyes him , he asks , he seeks , esteems , prises , nor desires no other joyes , no other Heaven , no other happinesse , no other blessednesse , then thus alwayes to enjoy him , he is at rest , at ease , he hath all that he would have , that he can ask or crave , yea much above all that ever he did ask or think , so much is Christ above all things , and more then all things to them , and to all them , in whom he liveth in love , and loveth to live , and the soul breatheth out for more of his love , that it may love him more and more . 91. Look O man , into this Glass , and thou shalt plainly see thy inner man , the heart of thy soul , or the soul of thy heart , whether it be or not a heart according to Gods heart , or a heart according to thine own heart and the Devils , thou shalt plainly see whether thou art Carnal or Spiritual , dead in sin , or alive by grace , a faithful Servant of Jesus Christ , or a slave to thine own vile , base lusts and affections of sin and Satan , whether thou art a Member of Christs Mystical body betrothed unto him by grace , or still a Member of Satans vile body , made one with him by sin , whether or no thou hast the divine nature in thee , or still remainest in thine own fleshly , sinful , wretched nature , and this thou mayest easily see and know by examining of thine affections , what thou lovest most , prizest , choosest , delightest in , thinkest on , and esteemest most , what is most the end of thy aime , and the aime of thy end , after what thou most runnest , pantest , breathest , gapest , hungrest , and thirstest after , what is most in thy thoughts , yea what thou makest thy thoughts most , what are thy inward longings , if thou choosest all his wayes , freely , and universally , the hard and rough , to the flesh , as well as the easie pleasant and delightful , and that with pleasure and delight , and rejoycest to walk in them , and to make them , and to make them thy delight , if his yoke be to thee easie , and his burthen light , if it be thy meat and drink to do all his whole and holy will on earth , as it is done in Heaven ; if it be the Heaven that thou desirest on this side Heaven , thy earthly Heaven , thy Heaven on earth , to do his whole and holy will on earth , as it is done in Heaven ; Consider , 92. Art thou born again , not in the flesh , but in the spirit , that is transformed , changed , and made a new Creature throughout in spirit , soul , and body , in thought , word , and deed , are all old things put away , wholly and totally , cheerfully and willingly , with consent , delight , applause , joy , rejoycing , and thanksgiving , and are all things become new ; hast thou a new mind , new heart , new desires , new endeavours , new will and affections , at all times , in all places companyes and things , throughly , seriously , circumspectly , faithfully , sincerely , ardently , continually and universally , that is prevailingly against all sinful fleshly desires , lusts and affections , cost thou find all evil inclinations mortified , have they all received a deadly wound , do they all stink in thy Nostrils , as they do in Gods , and are they all loathsome unto thee , as they are unto him , and detested by thee , with thy whole heart as by God , that is in truth and sincerity of heart , and as well , and as much secret , airy , vaine foolish thoughts , that disturb thy peace , and thy Communion with God , as open sins ; so that Gods nature , divine Image and resemblance is most of all dear , pretious , and delightful unto thee , and thou labourest with tooth and naile to preserve it , with a continual heedful , watchful , careful care ; so that to do good is habitual in thee , yea as it were natural , it is all thy delight , joy , rejoycing , end , and ayme , dost thou hartily hare all the former evil that was in thy heart , loathing , detesting , and abhorring the sins of thy life heretofore , thy heretofore sins , are all their sweets become to thy tast bitter as gall and wormwood , are all their pleasures , altogether unsavory , unpleasant , and so loathsome , as thy very heart riseth aganist them , and loatheth the very thoughts of them , do they appear unto thee all , both the great and the small in their own black colours , filthy and ugly hue ; is there no one lull'd in thy bosome , hugg'd in thine arms , imbraced in thine heart , pleasant in thine eye , sweet to thy tast , or winkt or connived at , as a small one , or but as one , as a dear one , even near and dear as a right eye , or a right hand , but are they all , both great and small , known or unknown , secret as well as open , like unto thee , exceeding , yea above measure loathsome and sinful ; dost thou watch against them alwayes , and not suffer any one when he peeps in , to come in ; dost thou flye from them all , as thou would'st do from the Devil , from Hell , and from the greatest of Gods Judgments , and Eternal wrath , are they to thee as a Hell , yea as the worst of Hell in Hell , dost thou feel the burthen of but one sin , though not committed altogether willingly , or with delight , to be heavier then the whole earth , and had'st rather have all the Rocks and Mountains in the whole world to fall on thee , to lye upon thee , then one willing sin committed to lye upon thee ; and is sin thus hated , loathed , detested , and abhorred by thee , because it is sin , because it is a breach of Gods holy Laws , and divine Commandments , which are altogether all holy , just , and good , because they disturb thy peace and thy communion with God , and are contrary to thy nature in truth , as to Gods nature , and because they make thee to lose thine image and likeness of God , and Christ , and converse with the Spirit of grace , who is thy sole and souls comfort and comforter , and for that they make thee vile in Gods eyes , and disobedient unto him for whom thou art and wert created , and for whom , and unto whom thou desirest to live , to love , to fear , to honour , and to obey for ever , and for ever . 93. Art thou conformable to Christ thy head , thy husband , thy Lord , and thy King ? Doth he wholly reign and rule in thy heart , with consent , applause , delight , joy and rejoycing , and in , and over all the faculties of thy soul , and members of thy body ? Art thou holy as he is holy , pure as he is pure , and perfect as he is perfect , that is , sincere in truth , truly sincere in all thy actions and affections ? Art thou within as thou seemest to be without , and dost thou labour much more to be approved , applauded , esteemed , and honoured by God and in his sight , than by men and in their sight ? Dost thou stick only to him , cleave to him , and hold him fast , with true , faithful , sincere , ardent , continual , and loving embraces ; and choosest him only for thy choice , for thy chief Superiour , best and soveraign good , for thy heaven , for thy happiness , and for thy felicity , peace , rest , and blessedness ? Is there nothing in heaven so dear and pretious unto thee as is thy God , thy Christ , nor in all the earth in comparison of him ? Dost thou much more love heaven for God than God for heaven ? 94. Is Jesus Christ become to thee so great gain , as for his sake thou carest not what loss thou dost fustain , Temporal or Spiritual , so that thou maiest live the life of the righteous , to his praise , honour , and glory ? Thou carest not what be thy condition , nor where thy place of abode be , nor with whom , nor what be thy life , nor what thy death be , though poor , hunger-starved , full of scabs , botches , and sores , from the crown of the head to the sole of the foot , like unto Job , or Lazarus , so as there be no whole place in thee , and though thou shouldst be ( as they were ) defamed , vilified , condemned , cast out , scoffed at , mocked , lie in the dust , on a dunghill , be fed with the dogs , yea , refused what is given them , even the very Crums that fall under other mens Tables ; yea , though thou shouldst be banished , imprisoned , persecuted , scourged , whipped , tormented , rackt , torn by wild horses , consumed by fire , or drown'd in the depth of the sea . 95. Canst thou choose any of all these , yea , all these , and all other afflictions whatsoever , willingly , chearfully , and joyfully , for Christs sake , and the Gospels , rather than deny thy faith , thy hope , thy love ; rather than commit any sin , rather than do the least evil with consent , approbation , liking , or choice ? Is Christ better to thee than all things ? Canst thou truly , cordially , and sincerely say , that thou hast nothing so dear and near to thee as Christs Honour , Crown , and Glory is : And whatever be thy Portion here below of these high low things , thou canst willingly with all thy heart and will go from them all , or be content that all things be taken from thee , Houses , Lands , Goods , Kindred , Friends , Father , Mother , Wife , Children , and what else , desiring much rather by much to hold fast thine integrity , with the loss of all these , then hold fast these and lose thy love thy light , thy life which is thy Jusus . 96. Wouldst thou mnch rather choose affliction , any affliction , yea , all afflictions , Temporal and Spiritual , on body and soul , as the children of God , rather than commit the pleasures of sin for a season , rather than in the least displease thy Christ , thy Jesus , thy God , thy good , thy Saviour and thy Redeemer for a moment ; much rather by much suffer the afflictions due to sin , then sin and suffer no affliction ; for surely a Saints greatest affliction is sin , sin is the very worst of hell to him that makes God his best heaven , the heaven of heaven in heaven . 97. Dost thou feel thy heart heartily to long for the knowledge of God and all his waies , to love , fear , serve , honour and obey him ? And dost thou find that all that thou dost is nothing to what thou wouldst , and desirest and longest to do ? Thy very best is too too bad , thy most holy things are too too unholy , and all thine all even nothing at all ; thou art altogether ashamed of thy self that thou art what thou art , and abhorrest thy self in dust and ashes , accounting thy self ( as thou art in thy self ) the vilest of Creatures , the greatest of sinners , and the very worst of the worst of men . 98. And this causeth in thee sorrow , shame , grief , and astonishment , wondring that such a God should love such a man , such a worm , such a wretch , such a miscreant , such a dog , such a sinner , yea , such a devil as thou art in thy self ? Dost thou thus condemn thy self , loath and abhor thy self , and art thus truly angry with thy self , and ashamed of thy self , and of all thy doings , and marvellest how thou canst find acceptance at such a glorious Throne of grace , and gracious Throne of glory ; and that God hath had so long patience , and that he did not cut thee off long ago , and give thee thy portion with thy brethren in Iniquity , Whoremongers , Drunkards , Prophaners of the Sabbath , with the Covetous , Proud , Boasters , Malicious , Raylers , False accusers , &c. even with the devil and his angels ; and that thou dost esteem it a heaven that thou art not now in hell , giving continual glory to God in Christ that thou were not consumed and cut off long ago , and that he hath not given only space to repent , but also grace to repent , from all and every sin in thought , word , and deed , even with repentance unto life , never to be repented of . 99. And if thus thou art in sincere truth , I say , if in truth and sincerity these , or the like , be thy desires , endeavours , life , and living , end and aime , habitually , continually , and universally , then art thou what thou shouldst be , and what God would have thee to be , assure thy self thy heart is upright , clean , pure , holy , and perfect , even according to Gods own holy heart ; thou art a man in Christ , a member of Christ , and surely , surely Christ will assuredly own thee for his own , and alwaies love thee , and live in thee even as he doth in his own , as he doth to those in whom he liveth , and whom he loveth , and thy life shall henceforth be hid with Christ in God , so that when he shall appear at his second and sudden coming in glory , thou shalt also appear with him , to his eternal glory , and thine everlasting comfort , joy , and eternal salvation . 100. And therefore , O man of God , child of God , son of God , and servant of the eternal and ever living God , chear up thy self , and rejoyce , yea , I say , evermore rejoyce , for God is thy God , and thy Father , thy Portion , thy Lot , and thine Inheritance ; thou art surely his , and he is as surely thine , and Christ Jesus will be also thine all , all thine , the way , the truth , and the life to bring thee unto , and give thee possession of erernal life , life eternal , which he hath prepared for thee by his death , and is preparing thee for it by his life , for he lives to make continual intercession for thee ; the holy Spirit of grace , the Sanctifier and the Comforter is thine , he will guide thee , lead thee , direct thee , keep thee , and preserve thee unto the end , even in the waies of all holiness and righteousness , of peace , joy , comfort and consolation , which are the fore-tasts and fore-sights of eternal life and salvation , the very beginnings of the beatifical Vision of glory in glory , and of those ravishing joyes and pleasures prepared and laid up for the Just , before the beginning of the world was , which are such as eye hath not seen as ear hath not heard , neither hath it ever entred into the heart of any man at any time to conceive , being much , an much above all that we can ask or think , for there we shall ever possess and enjoy all joyes , unspeakable joyes , yea , fulness of all joyes and pleasures for evermore , even God himself , Father , Son , and Holy Ghost , who is all in all , and in all the blessed , to him alone be eternally given all Honour , Glory , Power , Might , Majesty , Dominion , and Thanksgiving , now , and for ever and ever , Amen , Amen . 101. None but the true children of God can truly love Gods Children , they that are his , will love those that are his , chiefly and most because they are his , and those most that appear to be his most , and those dearliest that are his dearest . 102. I will much more , more by much rejoyce in an obedient heart , to submit unto , and to do the whole and holy will of God in all cases , conditions , and places , than to enjoy the wisdom of Solomon , and all the honours , riches , delights and pleasures of the whole world . 103. Ah Lord , let my heart never be at rest untill I find that it doth most willingly , freely , joyfully , and choosingly submit , and acquiess unto all that God will , be it what it will , and to say of all things , and in all conditions , so would I have it . 104. There is surely nothing so delightful unto the heart of a true Christian , as to do the whole will of God holily and heartily , as to please him by a sincere , hearty and chearful obedience universally . 105. Ah the joyes , the joyes , the true joyes , the great joyes , yea , the unspeakable joyes , the peace the peace , the comfort the comfort , the solace , and the rest and quiet that is in the heart of him that feareth alwaies ( from love ) for it destroys all servile fear , and causeth such joy and gladness as passeth all understanding . 106. What , ah what honour is there like that , as truly and sincerely to honour God! What pleasure , ah what pleasure like that as alwaies to please God! What joy , ah what joy like that as alwaies to enjoy God! What happiness , ah what happiness like that , comparable to that , as to know him to be ours , and we to be his ! What peace , ah what peace like that , as when we know our peace to be made with the God of peace , through , and by Jesus Christ the King and Prince of peace , witnessed unto us by the continual indwelling in us of the Spirit of peace , the Sanctifier of our souls , and the Comforter of our hearts ? Ah what comfort , what comfort like unto that , as to find our selves in God , and that great good God to be in us ! What , ah what so sweet , as to feed continually on these true heavenly sweets here on earth , which are the very sweets of heaven , in heaven . 107. I do now wonder that any man hath , or can have any p●ace a moment , that hath not his peace made sure , or a sure peace made with God. 108. All other quiet , ah how unquiet will it prove in the end , that is not founded or grounded on this sure foundation , or ground of Gods love in Jesus Christ. 109. I wonder , Ah I wonder , men are not as it were continually torn in pieces , with fears , and cares , till all these fears are taken away by a lively living Faith , and their whole cares cast on Christ. 110. I wonder , Ah I wonder , that terrors do not alwaies terrifie them , that Hells torments do not affright and amaze them , until that they have a sure and certain confidence , that Christ hath redeemed them from it . 111. I wonder , yea I much wonder that any man can call any thing else a good thing , but only this one thing that is so good , even Christ's goodnesse , and that he is mine , and that I am his even bone of his bone , and flesh of his flesh , and that I am sure , he hath so loved me as to give himself for me , to die in my place and stead ; So that I am now reconciled thereby unto God , who is become my Father and my God. 112. I wonder , Ah I much wonder now , that any man can desire to live any other life , or dye any other death , than to God , and for God. 113. I wonder now , yea I now do very much wonder , that all men do not seek this one thing necessary , so necesary , to give up themselves , even all their all unto God , by good works and a holy life , to live to him only by whom they only live , and for whom only , they are and were created . 114. I wonder , Ah I wonder now , that any other life can give , or should give us any , or the least pleasure ; for thus to live in , for , and to God , is only to live , and he that thus lives , lives only , and none but such do live ; for those , and all those that live not unto God , are dead , though they be alive , yea though they do live . 115. The worst of men , and all men , and at all times , wish to dye the death of the righteous , as Balaam did ; but few , Ah few , sincerely desire to live the life of the righteous , for if they would they might , and be assured to their eternal and everlasting joy , that if they did so live , they should so die , and then so live with God , and in God eternally . 116. Ah let us then not only desire , but also earnestly labour , and endeavour so to live in this life , as we would live in the after life , when this life shall be no more , and to hate sin , and love righteousnesse now , as those do , and shall then , and as we shall likewise , if we live in God with them ; and he that so loves and hates here , shall ever live in Love for ever hereafter . 117. Let us love the Lord heartily in all things and for all things , knowing assuredly , that all things that he doth unto us , is in Love. 118. Therefore if the Lord strike me , I will rejoyce in it , because it is his hand doth it ; yea I will therefore mightily rejoyce . 119. What ever the Lord doth unto me , I will rejoyce mightily in it , because he doth it , and because he doth it unto me , therefore I know it is best for me , and I know that his end in it , is , to make me to rejoyce . 120. Strike then , O Lord , strike , strike and spare not , either on my body , or Soul , goods , or good name , when thou wilt , where thou wilt , and in what manner soever thou wilt , I am ready , most ready , and most willing to praise thee , to laud extol and magnifie thee , and to declare that so I would have it , yea that I would only have it so ; for thou knowest , O Lord , my heart , and therefore that with my heart I heartily desire to be , and have , what thou wilt have me to have and to be , thy will , O God , thy good will , and not mine , let be alwaies done , in me , and upon me . 121. I desire to live in God only , that I may only live to and for his glory . 122. To glorifie God , is true glory , the glory only which is true . 123. To possesse God is true riches , the riches only which is true . 124. To get God is to get all ; for all things else is nothing , nothing , yea nothing at all . 125. To be with God is to be free ; for all things Lord , are still in thee . 126. Thou art that all , that only all , that ever was , and ever shall . 127. I have nothing wherein to boast , but in the Love and mercies of my God , and of his mercies and Love I am resolved ever to boast . 128. He that possesseth God , possesseth all things that he would possesse , and careth not , nor asketh nor , nor regardeth not any other possessions . 129. He that feareth God rightly , feareth no other fears , how dreadful or fearful soever they be , no nor his many great fearful sins , nor death the King of terrors and fears . 130. He that enjoyeth God hath all the joyes he would enjoy , or can desire to have ; for to him , God is much more by much than all , and above all , things that can be enjoyed . 131. He that Loveth God truely and rightly , hath all that he loveth , because he loveth nothing like him , or in comparison of him , either in Heaven above , or on the Earth beneath . 132. He that pleaseth God by walking well-pleasing before him , hath , and he can desire no other pleasures ; for to keep his Laws is all his delight , and the only thing that bringeth joy to his heart , and that feasteth his Soul , with marrow and fatnesse , yea with all pleasant things . 133. He that thus giveth up himself to God , and acknowledgeth him for his all , shall have of him ( here ) as well as hereafter , much , I say much above all that he is able to ask or think . 134. He that only willeth Gods will , hath all wayes his own will at all times , in all places and conditions . 135. He that giveth himself to God , may be sure that God hath given himself unto him more sure , and therefore all that God hath is his . 136. He that would no other good but God , hath God , and therefore all good , for he that hath God sure , hath all things else sure he may be sure , for in him are all things , and from him come all things , therefore to him alone , and unto none else , be only all honour , and all glory for ever and for ever . 137. Ah what a blessed , yea most blessed Heaven is it to walk in the wayes of God , which will assuredly lead us , and bring us to the Heaven of Heaven in Heaven . 138. To possess God , we must dispossess our selves of our selves . 139. To be filled with God , we must empty our selves of our whole selves . 140. To have God , we must hate our selves , that is all , even all , that is not of God. 141. To see God , we must put out our own eyes , and not see with them , but with his eye only , only with his . 142. To feel God , he must be in us , and we must be in him . 143. To know God , we must first know our selves , as we are in our selves , then , Ah then shall we have our eyes opened to see him , and know him as he is to be known and seen , which is by faith from love . 144. To hear God , we must resolve to be obedient unto him , then shall we surely hear his sweet still voyce , even of his own spirit within us , saying , Son be of good chear , thy sins are forgiven thee , I am thy God , and I will be thy God and thy guide , for ever and for ever . 145. To fear God , is to walk uprightly in all his wayes , esteeming them all holy , just , and good . 146. How , Ah how doth the heart of a Child of God open and shut , pant and gape , hunger and thirst , grieve and groan after the goodnesse of God , which is after his likenesse , to be like him , for it cannot else be satisfied , no not with all things , not with Heavens all , or that is on the earth , for God only is all his good . 147. I had much rather by much , have the grace to please God , then the grace of spiritual comfort , rather have the grace or Sanctification , then of Consolation . 148. Let me get and keep my God with the loss of all , and I will account it no losse , I say no losse at all . 149. The world 's all is nothing , I say nothing at all , to God our all , who is only all , even all only that is , or can be desired . 150. Surely , surely , the very soul of Religion is to serve God sincerely , and heartily with our whole hearts and souls . 151. For a little , Ah for a very little which we give to God , he giveth much to us , let us not be niggards then , if we will , or desire to have him bountifull unto us , and recompence our little with his much , our small with his all . 152. No man , surely no man ever lost or repented for giving too much to God , or for doing too much for him , for every mite we rightly give , a Talent at least we shall receive , thus to love and fear the Lord in truth , is true wisdome . 153. Ah the happinesse , the unspeakable great and true happinesse to possesse God , and to be possest by him ; if then so great here , Ah how great shall it be , and will it be hereafter , if the beginning here bring such unspeakable joyes , how unspeakable will they be when begun there , where we know they will never passe away , or have an end . 154. I had much rather by much , have God with me and in me , and feel it , and know it , and have nothing else ▪ then to have him and not feel him , and have all that my heart doth or can else desire . 155. When , Ah when I am in his presence , I am so satisfied to the full , that I ask after no other satisfaction , all other things are not regarded , no nor thought on , but thought altogether unworthy to be thought on , or in the least regarded . 156. Possesse then , Ah possesse then , O God , my God , who art all my good , my whole heart , mind , thoughts and affections , that I may be all thine , and none but thine , alwayes thine , and ever thine , even wholly thine , until that thou hast made me such as thou wilt have me to be , which is holy as thou art holy , pure and perfect as thou , O God art , even in all things , in some measure like unto thee , so be it , O Lord God , so be it , Amen , and Amen . In Bourdeaux Ann. 1659. 1. IF thou art , O God , my God , I am sure thou wilt be my guide , and if thou art my guide , O God , I am sure thou art my God. 2. If , O God , thou goest with me , I am sure that all will goe well with me , but if thou goest not with me , I am sure that what ever I do will be ill with me , and for me . 3. If thou art mine , O God , if thou art mine , I am sure I am and shall be ever thine ; but if thou art not mine , so sure , even so sure it is that I am not thine . 4. If I have thee , O God , for my God , I have all I need to have , but if I have thee not , I have nothing , ( thou knowest ) of all that I desire and crave . 5. Let me then so find thee , that I may feel thee in me , and feeling , may rejoyce with that unspeakable joy , which they only feel and find , that have found thee and fed on thee . 6. Let all things else what ever they be passe away , do but thee , O God , with thine own spirit abide in me , I say ever abide in me ; and I shall I am sure rejoyce and be glad that they be all banisht what ever they be , and that it be sayed of them all they are not , they are not at all . 7. Let me then , O God my God , so have thee , possess thee , find , feel , and enjoy thee , that my heart may be alwayes upright before thee , and transform'd , and conform'd like unto thee , even according to thine own heart , holy , pure , perfect , spotless and unblameable , that thou mayest henceforth and for ever , alwayes and ever own me for thine own . 8. I love truth in all things , it is only truth that makes all things unto me lovely , for where truth is , there we may safely and truly say that God is , for God is truth . 9. Let , O God , alwayes truth abide in me , and I in truth . 10. Truth is my joy , truth is my delight , truth is my food , truth is my life , truth is to me a continual feast of myrrh , mirth , and gladness , truth alwayes gladdeth my heart , and makes it to rebound upward , to skip and leap as a Kid on the Mountaines , and as a Lamb on the Hills . 11. Truth is to me as a pretious Oyntment , an eye salve , it is a healing and a comforting to me alwayes . 12. Truth brings down ( as it were ) Heaven unto me , and carryes me up againe into it . 13. Truth speaks loud in the ears of my soul , and fills it with joy , and continual and abundant rejoycings . 14. Truth warmeth my heart at all times , keepeth the fire of love , joy and peace alive , that it never goeth out . 15. Truth is a balme to heal all sores , to fill up all scarrs , to make us without blemish , faire and beautifull . 16. Truth never grows old , but is alwayes , young , strong , and tender , it keeps us fast to him , and him fast to us , whom only we desire to hold fast , and never to let goe . 17. Truth hath power to weaken all that is amiss in us , to bring it under untill it be conquered finally , and destroyed totally . 18. Truth inflames our hearts , that they are as a fire newly kindled , which cannot easily be quenched . 19. Truth aboundeth over all , and makes us to abound likewise , so that we know both how to want and how to abound . 20. Truth inableth to goe beyond all things , for truth bringeth us home to possesse all things , even to possesse God , the God and giver of all things , who is truth . 21. By truth we are inabled to lead new lives , and to have holy affections frequent in us , our hearts being set on earth . 22. Truth is lovely , amiable , beautiful , desireable , as the finest gold that cannot be finer . 23. Truth maketh us ( unlovely ) lovely , beautiful , bright , shining , transparent and glorious , being a beame , a spark , a coale , a little light of that great light , in whom we are comprehended , but cannot , Ah cannot comprehend , for he is altogether incomprehensible . 24. Truth makes us alwayes lovely , fair and beautiful in his eyes , who can behold no falsity , no evil . 25. Truth is that mantle to cover our many infirmityes , and to make us that with bouldness we may approach that glorious Sun , and not be burnt ; that glorious day , and pertake of its glory , that will cloud and eclipse the errours that are yet in us , and make us to feel and to know that we are bound up in this blessed mantle with his hand that will take care over us and for us , that no evil any more hurt us . 26. Ah God , the God of truth , and my God , let this truth of thine never depart from me , nor I from it ; let me shine in it more and more , that I may be resplendent and glorious , alwayes shining in thy sight , that thou mayest delight to look upon me , to love me , and to honour me , making me thy delight , in and through the Son of thy love , and the Saviour and Redeemer of my soul , Jesus Christ the Righteous , let my heart be alwayes a heart of truth , a true heart , serving thee unfainedly , and doing alwayes all that I do in truth , from love . 27. When God is present , there is present all good , for all good is in God , and from him proceedeth nothing but good , he being the best , the chief and the only good . 28. Accordinglie as we enjoy God our joyes abound , increase or decrease . 29. When we possess him , whatever other things we possossess , we possess them no● , whatever else we hear , we hear not , whatever else we see we see not , whatever else we be , we are as if we were not , he being the souls all , even all that it wills , would , loves , or desires ; the soul is so glued to him , that it cannot be taken off by any thing that is either in heaven above , or on earth below . 30. Who can , ah who can recount , express , tell , or set forth the gracious , magnificent , transcendent , bountiful bountifulness of our God in Jesus Christ ; its height is too high , its breadth is too broad , its length is too long , and its depth is too deep . As it is only his own Spirit that can tell what is in his mind for our good , so it is only they , they only that possess his Spirit that can comprehend in some measure the sweet Sweets that he gives , that he powers and showers down into the hearts of his beloved ones . 31. The joyes of heaven are far above , Unto all those that truly love , Than all else be , that we do know , That we taste , that we feel , that we see . 32. Go on , go on , O God , go on , To give me thy beloved Son ; Let him be mine , let me be his , For he 's my joy , my peace , and bliss . 33. Let me in him , and he in me Be alwaies seen to live and be , Then when this all shall pass away , My soul with him shall ever stay . 34. It is unto thee , O Christ , that I come to have of thy self , thy self . 35. Let the world and devil use all their skill , I am sure my God will be with me still . 36. I am sure that God will sit and prepare me for all trials and afflictions whatsover , either before or in the trial of affliction . 37. Ah Lord , I beseech thee give me this grace , that I may desire grace , pray for grace , and prize grace here on earth , as I do and shall do glory hereafter in heaven , for I know that he that hath not grace here shall not have glory hereafter ; and the more grace here , the more glory hereafter . 38. If then I live the life of grace here , I am as sure I shall live the life of glory hereafter . 39. Me thinks it is much too low a thing for a Christian to desire any thing , either here or hereafter for himself alone . If I desire any thing here , methinks it is chiefly for other , most of all for others to refresh and comfort them . I desire to have that I may have to give ; as for my self , any condition ( I praise God ) would now fully please me , would now fully content me ; yea , I am fully perswaded that any bitter , yea , all bitters would be to me sweet , in povertie , I should find riches , in banishment libertie , in dishonour honour , in contempt applause , in being despised rejoyce ; and though I had nothing , yet me thinks I should enjoy all things . 40. My God knows how much I desire heaven , but more for his sake then for my own sake , he knoweth , that knoweth all the secrets of my heart , that with my heart and soul I love him more ( much by much ) then my self . I am so unlovely to my self , that I cannot , that I dare not love my self but in subordination to him , and for him , that I may praise him , that I may prize him , that I may fear him , that I may love him , ah that I may love him , obey him , and adore him . 41. To love God I am unfit , I am unworthy , because I cannot , ah because I cannot love him as I would , as I should . Indeed , if thus it were possible for me to love him , ah how would I delight even in my own love , and love my self , if that I had such a heart according to his heart , to love him only with my whole heart , even with a holy heart . 42. But I find my heart so dull , so dead , so cold , so benumm'd , so Icy and frozen , that there is not that heat left within me ( of love ) as I would , as I desire , and as I should have for my God , for my good , for my heaven , for my bliss , for my rest , for my peace , and for my only joy , all which is my God. 43. Ah my Love , thou art altogether unlovely , because thou dost not , and because thou canst not love as thou shouldst what thou shouldst love , and because thou lovest so much too much what thou shouldst not love ( thy self ) thy unlovely loveless self . 44. Ah Lord , my Lord , it is thee , it is thee that my soul with all my heart would love , and would if it could love none else , love none besides , in comparison of thee ; and thou knowst , O Lord my God , I desire sincerely , and would be filled with this grace of Love ; but for thee alone , alone for thee , for thee , my God , my God , who art to me onlie lovelie ; let I beseech thee all other love that is disordinate decrease , that loving these less , I may love thee more ; love thee so as thou requirest and deservest , that is , above all things in heaven above , or on earth below . 45. I know , O Lord , that thou art with me of a truth , because thy truth is with me , that is , in me of a very truth . 46. Love from God fills our hearts with sincere and true love for God , or Gods love to us fills us with love for him , his love sweetly constraineth us . 47. Ah how light , how light is that heart that is emptied of all sin , being unburdened of that intolerable burden ; for if a wounded heart cannot be born , ah then when such a heart is made whole , it must needs bring ease , refreshing , comfort , and unspeakable joy . 48. When God is in the heart it may be seen in the face , and perceived by the words that come out of the mouth ; such a lustre is on the whole man , both within and without , when the presence of God by his Spirit is within , he is surelie beautiful in the eyes of all beholders that delight and desire to behold the face of God in Jesus Christ , the very Majestie of God ( in some sort ) is on such a soul , and through the glorious light of Christs gracious face his face doth shine in the sight of God , and all good men . 49. I will make no condition with thee , O God , but only this , that is , to love thee only in all conditions as my God , and my only good . 50. Ah Lord , I most unfeignedlie and humblie beseech thee let me never taste of this bitter bitter , that is , to find any sin sweet . 51. But let all sin , even all , oh all , Be unto me as wormwood and gall . 52. Ah Lord , I humbly beseech thee never suffer the remembrance of the former pleasures of sin to please me , but let their remembrance be altogether displeasing , hateful and detestabel , and to be delivered from them ; let it be unto me as the deliverance from death , and from Hell. 53. Let the fire of thy grace quench totally the heat and fire of all and every lust , sinful , and disordinate affection , that I may henceforth burn only in the fire of Love to thy Laws . 54. The true life of God in a Christian is most of all and plainliest seen by his hatred to all evil and sin , and by his unfeigned , sincere , ardent , and continual Love to all that is good ; he loves all that is good in all , to see it though a far off ; to hear it spoken of by any whatsoever ; but to find it in himself , most of all joyes and satisfies him ; to see any evil committed , or to hear any evil spoken by any , troubles and afflicts him ; such is his Antipathy against it , that he will not give it the least hearing , or parley , no nor cast the least glance of an eie to favour it , it is abominable to him in thought , word , and deed , and in all its circumstances , even in all . And as well hath the whole man , all the faculties of the Soul , hatred to the least circumstance of all ill , as well as to the greatest ; but the degree and measure , is according to the measure or degree , or nature of the ill , but it s alike hated ( sincerely ) as well the very least as the very greatest of all . And in the same manner and measure is his unfeigned Love to all that is good ; he thanks , and praiseth , and priezth God , for good thoughts , as heartily and sincerly , as for good words , or actions , because he as plainly seeth the true Love of God in the very least particualr , as in the very gretest , And 't is the Love of God , which is his presence in Love , that makes his Soul to leap within him , with joy . When that the Soul sees his God , it sees all his good , his Heaven , his blisse , his peace , his Love , his joy , his rest his whole and only delight , contentment and comfort ; But in the most good he seeth him most , and therefore desireth to do the most good that ever was done , or is possible to be done , and therein he is best pleased , because that pleaseth his God best , and to please him is his only pleasure , all his pleasure , joy , and delight only ; it is his Heaven , and therefore he makes it his only happinesse . 55. Ah God my God , and my only good , let it be I most humbly and unfaignedly beseech thee in Jesus Christ , alwaies thus with me , that my soul may be satisfied , may be solaced , may be refresht and comforted , by thy living in me , and by my living alwaies in thee , and unto thee , to thine eternal honour , praise , and glory , for thine own glorious and holy names sake , give me this grace , that I may live this life here on Earth , until I come to live that life , that I shall after this is ended , live with thee in Heaven . So be it Lord. So be it . Amen . Amen . 56. Ah how happy , thrice happy are we , Who both tast , know , feel , find , savour , and see , That thou livest in us , and that we live in thee . 57. Empty me , O Lord of all , even of all , that I may be sit to receive , and be filled with thy fulnesse , even with thy blessed most blessed self , the Ocean and Sea of all goodnesse . 58. As long as we are full , or in part filled with World , flesh , of self , so much lesse room there is for God ; for when a Vessel is full it can receive nothing , and according to the measure its empty , it is capable to receive . 59. How then , Ah how then should we labour to empty our hearts of all that is not of God , that we may be filled only with God , with God only , and alwaies be thus empty , that we may be thus alwaies filled ; for its clear according to the measure we are empty , we are capable to receive , and we shall receive from God , of his blessed fulnesse , of unspeakable joyes and pleasures , if we are willing and labour earnestly and sincerely to empty our selves of our selves , and of all fleshly worldly pleasures and joyes , which are but meer fancies , vanities , fooleries , and toyes . 60. Ah Lord God , the Fountain and the Ocean , that can never be emptied , empty I most humbly and unfainedly beseech thee , in the name and for the merits of thy Son and my Saviour Jesus Christ , my heart of all things , even of all , what ever it be that is not according to thy heart , that is not of thee , that I may pant and gape , hunger and thirst , long , and desire , to be filled with thee alone , alone with thee , with thee , who art only desirable , and to be desired only ; grant that all the Worlds all , may be more and more unto me nothing , even nothing at all , that thou maiest be all mine , and I all thine , that I may love all things out of thee lesse , and lesse daily , and thee , O God , more and more , until I so love thee as it may not be possible for me to love thee more , that my Love may cause me so to sink into thee , as I may see my self in thee and thee in me , yea that I may be so swallowed up into thee , that I may not be mine but thine , not mine own at all , but thine own all , even all thine , Now henceforth , and for ever more , So be it Lord , So be it . Amen . Amen . 61. The greatest gift that God can give us , is himself by Christ , and then Faith to believe it ; a heart to love him and rejoyce in it , and to praise him continually for it . 62. And this will work in us unfained sincere ardent true Love , which will cast out all fear , of doubting , and work in us a true fear , not to offend or grieve him any more , seeing he hath given us himself , to make us his for ever and for ever . 63. The greatest gift that God gives man here on Earth , is , to assertain and assure him , by his own Spirit , that he hath and will give him him self , for ever hereafter , to behold his face in Heaven , and that we are his , and shall be his for ever . 64. Ah Lord God , I beseech thee augment and increase my Faith , that it may remove the mountains of my sins altogether out of my sight , that they may never shadow thy graces in me any more ; but that I may alwaies say , as now thine own Spirit in me causeth me to say sweetly , and boldly , that thou art mine , and I am thine , that so I may in all needs , wants , crosses , and afflictions whatsoever ( say ) I have enough , I shall not want , I cannot be poor , because the Lord is my God , and my Portion , for ever and for ever . 65. Ah Lord God , let me feel anew and afresh daily , what I have felt of thy Love and kindnesse in truth , and know more and more clearly that thou art mine and that I am thine ; let me be still constantly assured that thou art my Lord and my God , and that thou wilt never leave me nor forsake me , but wilt live in me for ever and for ever . 66. Let all doubts and fears be scattered , that Satan may never gather them together to molest or trouble me , that my joy may be full , that I may alwaies joy , in this thy so great Salvation , and be made glad by the light of thy countenance , shining upon me , which is better much by much , and cheareth more than any wine . 67. It is a most sweet thing to live free from all sin . 68. To see our selves as we are in our selves , and as we are in Christ ; in our selves black , ugly , deformed , loathsome , filthy and abominable ; but in Christ comly , fair , beautiful , white , clean , pure , bright , delightful and spotlesse , to see our selves in our selves darknesse , black , thick horrible darknesse ; but in Christ transparent , transcendent bright light ; to see our selves in our selves weak , but in Christ strong ; to see our selves in our selves barren , but in Christ fruitful ; to see our selves in our selves very foolishnesse , but in Christ ture Wisdom ; to see our selves in our selves lovelesse , but in Christ lovely ; to see our selves in our selves nothing , but in Christ all things ; to see our selves in our selves sinners , miserable sinners , members of Satan , heirs of Hell and eternal damnation , but in Christ , Ah in Christ our Christ , without sin , as if we had never sinned , as members of his own glorious body , and coheirs with him of Eternal Life and Glory ; thus Faith doth cause us to see our selves , when our eyes are opened . 69. I had much rather by much , have Obedience than any grace of comfort or assurance ; I had rather much by much be wholly obedient and want assurance , than have assurance , and fail in any point of obedience . 70. Ah God my God , and my only good , give this grace that I may be wholly obedient , unto all thy holy Laws and Divine Commandments ; for as thou lookest on it as the best of Sacrifices , so my Soul rejoyceth more in it , than in all graces ; for me thinks it comprehends all graces to be obedient from true sincere unfained Love. Such a one would be wholy holly , do thy whole and holy will alwaies ; for such a Soul makes the keeping of thy Commandments the only joy of his heart , and the solace of his Soul. 71. What , Ah what a sweet most sweet cordition is it to live in God only , and to see our selves in him ; for then the heart desires nothing else , nor the mind minds nothing else , nor the will chuse any thing else , nor the affections love any thing else , nor the Soul cares for any thing else , nay it rejoyceth for that it is thus divorst from all things else , an Ah , how it chuseth and desireth thus to be ever , to be ever thus , to joy only in God , and to make God only his joy . 72. The heart and Soul is then to the World , and to all the things of the World , as a man asleep , he values no more Crowns , Scepters not Kingdoms , wisdome , strength , beauty , riches , honours , or pleasures , than a stock or a stone doth , or can do ; he is so senslesse , so benum'd , frozen , icy , and cold , that he hath no sense or feeling , he is caught up above all these high things here below , and when he doth return to consider them . Ah how low , vain , and foolish , doth he account them , nay he maketh not any account of them at all , either great or smal . 73. He weeps to see that he hath esteemed them as he hath , and laughs at their folly that do chuse them for their choice , best , soveraign and chief good . 74. A Soul in such a condition saith , what have I any more to do with such Idols ; Ah that I could , faith such a Soul , ever enjoy my God so , as that all things out of him and besides him , might give me no joy . 75. Such a Soul saith , when , and whilst I have the best good , the soveraign good , take the other he that will ; I would , Ah I would with my whole heart give all to any , so I could give the thoughts of it likewise , that it might never more come into my thoughts , but that I might be so swallowed up in God , as he might only contain me , and be all my all . 76. What hath the King more than the beggar , or what is he more ? when he is asleep ( as to enjoyment ) the beggar then wants nothing of what his heart desireth , and the King possesseth nothing then , of all that he possesseth , according to the desires of his heart , they are then alike , frustrate of all things , and possesse nothing . 77. Even so it is with the Soul , nay with the whole man , when he is drawn in , drowned , buried , or swallowed up in God , he is asleep , yea dead to all things out of God , and besides God , and saith , what are all these outward , glorious , beautiful Objects , to those which I did enjoy in God ? Ah if I could , if I could , alwaies possesse these , what would I care for them ? they are to me at such times even as if they were not , in comparison of what they are at other times . I can and do now heartily laugh them to scorn , and have them in contempt and derision , my God , my God , is so good , he is so good and so delightful , as he is now become my whole and my sole delight . 78. Ah if it could be ever thus with me , I am sure I should never want any of these things that the flesh craves , not bread to feed me , not drink to refresh me , not cloaths to cover me , having and possessing the things above , and could they , Ah and could they alwaies be possest , I think none but mad men and fools , will dare say , that we want any of the things below , though we should want them all . As to me , I am sure I should not find any vvant . If I could be alvvaies , as I have been sometimes . 79. But , O Lord , I praise thee , O Lord I mightily prize and praise thee , that I am content with thy will , that is , yet to live in this Bacca , in this Wilderness , and in this Valley of tears as long as thou wilt ; yea , I am so content , that I pray heartily with my whole heart , Let thy will be done on me wholly as thou wilt , and not as I I will or would , I desire to be only , only to be what thou wilt have me to be , thine , O Lord thine , and not my will be done , untill thy kingdom come , Amen , Amen , So be it Lord , so be it , Amen , Amen . 80. To have all things , and not to have God sure , is to have nothing sure ; to possess all things , and not to possess God , is to possess nothing ; all things besides God is vanity , foolishness , nothingness , will fly from us , and leave us for ever , even then , and when we have most need of help , succour , and defence , but God will leave us never . If we be his , he will surely stand by us , defend us , assist us , and give us all that we shall stand in need of , yea , much above what we can ask or think . 81. The very least mercy or blessing , either on body or soul , which I have received from God , deserves much more praise , by much , than I am able to give unto God , though I should continually praise him , and live continually to his praise , for what am I , poor despicable I , that I should receive any thing from the hand of God! But ah how much less then from the heart of God ( in love . ) 82. I know , O Lord God , that thou hast regard to my feebleness , to make me strong ; to my poverty , despicable povertie , to make me rich for ever ; to my nakedness , to cover me with thy most glorious robes ; to my emptiness , to fill me with thy blessed , most blessed self ; to my uncleanness and filthiness , to wash me white , and to make me clean ; to my uncomliness , to make me comelie ; to my ugliness , to make me lovelie ; to my wretchedness and miserie , to make me honourable and blessed ; and to my nothingness , to give me all things for ever and for ever ; So be it , Lord , so be it . 83. Who can , ah who can measure the earth , fathom the sea , and count the stars in heaven , and yet how much more unable and hard is it to measure , to comprehend , and understand the height , the depth , the length , and the breadth of the love of God in Christ Jesus our Lord. 84. His goodness is as his greatness , incomprehensiblie great , and his greatness is as his goodness incomprehensiblie good . 85. Thy presence , O God , thy presence , makes all things that are bitter , sweet , and thy absence makes all sweet things bitter . 86. O God , ' thou givest such gifts to men , that they can see even here in the flesh ( by the eye of faith ) that which thou hast prepared for them in heaven , that Christ and all his graces and righteousness is theirs , that heaven and eternal life and glory is theirs for ever and for ever , that their sins are all pardoned and done away as if they had never been ; they see all that is to come as if it were alreadie come unto them ; they have alreadie ( as it were ) what they shall have hereafter , even all those joyes , riches , and pleasures that are in God , and therefore they rejoyce even here with unspeakable joy . 87. Faith causeth us to read in that Book that is sealed up ( our names written there ) and our sins blotted out ; Faith carries us often up into heaven , even whilst we are here on earth ; thus Faith can , and thus Faith doth , do all things . 88. Heaven is heaven , O God , because thou ra●●nest there , and hell is hell , because thou raignest not there ; heaven is all good , because that thou , O God , that art all good dwellest there , and givest out continually of thy goodness to make them all good ( and like thy self ) that are there ; hell is all evil , because that thou , O God , that art all good art not there , for hell would not be hell if thou wert ther , O God , ( in love ; ) it is thy presence that maketh heaven heaven , and it is thy absence that hell is hell ; Heaven is filled with thy smiles , therefore it is heaven , hell is filled with thy frowns and therefore , ah therefore it is hell ; Heaven is filled with thy love , and therefore it is lovely , hell is filled with thy hatred , and therefore it is hateful ; Heaven is free of and from all sin , and therefore it is heaven , hell is full of all sin , and therefore , ah therefore it is hell ; Heaven possesseth , O God , the light , that glorious light of thy most glorious countenance , and therefore it is such a most glorious light as cannot be comprehended with darkness , but hell is altogether dispossess'd of thee , O God , who art this light of heaven , and therefore it is all darkness , even black thick darkness ; Heaven hath alwaies thee , O God , who art not only holy , but holiness , who art not only wise , but wisdom it self , who art not only powerful , but power it self , who hast not only all things , but art all things , and therefore heaven is such a heaven as it is , but hell hath thee not , wherefore it is all sinful , wretched , and miserable ; heaven is heaven in heaven , yea , such a blessed heaven as it is , because thou hast , O God , blessed it , and hell is cursed , yea , cursed as it is , because thou hast cursed it from thine eternal ever blessed presence ; They are blessed , and shall be ever blessed that are in heaven , because they shall ever live with thee , and possess thee , O God , the God and giver of all blessedness , and they are cursed , and shall be ever cursed that are in hest , because they live not in thee , possess thee not , and are not possessed by thee . 89. Ah Lord God that art this heavenly heaven , this light , this glory , this most transcendent incomprehensible , glorious light , this blessedness , this full , whole , entire , compleat , and perfect blessedness of all the blessed in glory , this holiness , this love , this most lovely holiness : Give me , I most humbly beseech thee , and unto all thine , such a measure of thine infinite grace , that we may ( even here ) sink into thee , and be swallowed up by thee , receiving continually grace for grace , and be alwaies altogether fully filled with thy blessed fulness , and be for ever separated and divorced from and out of all things that is not of thee , that we may henceforth lead such holy lives in all our doings , dealings , & conversations , so that after this life ended , we may with thee , and in thee , O God , our only good , live that everlasting life of peace , rest , joy , solace , and full contentment that shall never , ah that shall never know end ; So be it , O Lord God Almighty , so be it , Amen , and Amen . 90. Ah Lord , give me this grace to hate sin , all sin , though there were no punishment due unto it , and sincerelie to love vertue and grace , though there were no reward for it ; hate the one , because it is hateful in it self , and love the other , because it is in it self lovelie . 91. O Lord , let my love be true for thee , as thine is , I am sure , for me . 92. Let my love , O Lord , be hot for thee , as I am sure thine is for me . 93. Let my love be strong for thee , as I am sure thine is , O Lord , for me . 94. Let my love be sincere for thee , as thine is , O my Lord , I am sure , for me . 95. Let my love be continual , O Lord God , for thee , as I am sure thine is , and shall be for ever for me . 96. All the things out of God , and besides God , are to a true believer but as husks , but as the shell , but as dry bones , &c. But all things in God are the pith without the husk , are the kernel out of the shell , are as marrow out of the bone ; they are truly savory and sweet , much more desirable and to be desired than gold , yea , then much fine gold , and the most pretious pearls . 97. He that is in God , and finds God in him , that is , the life of Christ within him , Christ , which is holiness , to be writ on his heart , esteemeth himself rich in the greatest poverty ; for he knoweth that all things are his , he still carrieth about with him that unspeakable treasure , that unpusible treasure , that will make him truly rich , wise , and honourable to all Eternitie , and with this riches he maketh many rich ; though such a one be despised , he mocketh at their laughter and mockings , and sincerely desires and wisheth that they had changed their estates for such an estate as will make them surely and truly for ever rich . 98. He that possesseth the riches of God ( his spirit , esteemeth the wiscome of the wise ( according to the flesh ) that is humane freshly wisdome , to be but meer foolishnesse , the treasures of the world , though it were even all this worlds treasure , to be but meer trash , and all its honours and pleasures to be but meer emptiness , shadows , outsides , nothing , and can be all fitly compared to nothing , but to nothing . 99. Let me have thee , O God , alwayes , and I will alwayes say as Jacob did when he had thee ; I have all , and I am sure I shall never lack any thing at all , for this life or the life to come , for thou art , O God , more then all , that is either in Heaven above , or on earth below . 100. He that possesseth God thus , hath in some measure Gods likenesse , which is holinesse within and without , and that bringeth true contentment , and he that is truly contented , wanteth nothing , but possesseth much more by much , than he , ( which if it could be ) should possesse all the whole world , its riches , honours , and pleasures , thus the man that liveth in God , knoweth , findeth , and feeleth , and therefore rejoyceth with unspeakable joy , and this his joy , as no man knoweth , so no man can take it from him , it is the gift of God , yea it is the gift ( God. ) 101. What , Ah what heart is able to conceive , or tongue express the joyes , Ah the joyes , the joyes that he enjoyes , that thus enjoyes God , how , how , Ah how doth he rejoyce and triumph , having got such a Victory , having such a Crown of glory such a glorious , most glorious Crown put on his head , much finer then the finest gold , and brighter then the clearest Pearl , or Diamond , thus faith makes such souls triumph without controul , they are so fully filled with those rivers of pleasures that flow from Gods own right hand . 102. Thou art , O God , thou art , and there is none else , none besides thee , God blessed for ever , give me I most humbly beseech thee , if it be agreeable unto thee , those joyes continually , that I may , Ah that I may continually fear thee , that I may continually love thee , that I may continually serve thee , and more and more , O Lord , much by much , give up my self , spirit , soul and body unto thee , to worship and to adore thee , the greatness of thy goodness , and the goodness of thy greatness , which is so incomprehensible and without end ; Ah Lord , I leave my self with thee , leave thou thy self with me ; I desire ( thou knowest ) never to goe from thee , goe not then I beseech thee from me , but let me be all thine , and alwayes thine , from this time forth and for ever more , Amen , so be it , Lord so be it , Amen , Amen . 103. the glory of my glory is , that thou hast O God created me for thine own self , for thine own glory . swallow me up so in thy self , that all things out of thee and besides thee ( O God ) who art my best good , may be swallowed up , that is consumed , that all mine may be all thine , & thee & thine mine . 105. I would much rather by much , that God should keep from me the greatest comforts , then not to see and know my failings and fallings . 106. Ah Lord , the sight and knowledge of my failings and fallings , causeth thee to have thoughts of good for me to send me comfort , by restoring me to thy wonted favour , and by giving me repenting grace , pardoning grace , and preserving grace . 107. By seeing my failings and my fallings thou pitiest me , O Lord , because I am in so pitiful a case . 108. Ah Lord , let thine eyes be alwayes open , and watch thou over me , to see me , in what case or condition soever I be . 109. I was indeed , I confess , heretofore ashamed and afraid that thou should'st and did'st see me and know me , I was so vile and filthy , and finding no true love in me for thee , I thought , O Lord , that thou had'st noise in thee for me , but that thou did'st hate me , because indeed I was altogether hateful . But now I know ( and for which I heartily and sincerely desire ever to praise thee ) that thine anger is turned away , and that thine hand is stretched out still over me , to preserve , protect , defend , maintaine , and to do me good . 110. So that what I thought was my ill , I now know is my greatest good ; that thou seest me ( O God ) that thou alwayes seest me , and I would not but that thou did'st alwayes see me , as well when I am in my sins , in my worst case and condition , as when at the very best , because at the very best thou canst see ( I acknowledge and sincerely consess ) nothing in me , that thou should'st do any good to me or for me , so bad is my very best , so empty nothing and vile is all mine all . And knowing thee now , O Lord God , by thine own sweet name of love and mercy , I am not ( I praise thee ) at all afraid , that thou see in me all my sins ( past ) because thou hast given me a free pardon for them ( present sins ) because having pardoned those , I am as sure that thou wilt pardon these , neither am I afraid of my sins to come , because I know that thou art never weary doing good , and that thou never me . Wherefore , O Lord , seeing that thou art become my Lord , and my God , I now most humbly beseech thee to look on me at all times , in all places and things , what ever my failings or my fallings be , to recover me , and comfort me as thou did'st Peter ; for I know , and firmly through grace believe , that what thou wert , thou art , and wilt be ever unto me a sin pardoning God , a God pardoning all my sins whatsoever : And seeing O God , my God , that thou art such a God as thou art , give me grace , that whatever I do , I may do it to thy Glory , for thy Glory , and never more , Ah never more willingly , wittingly , or knowingly sin against thee , in thought word or deed , but freely and cheerfully depart henceforth from all iniquity , with my whole heart and Soul , even from all both the great and the small , that I may be ever thine , and all thine , from this time forth and for ever more , Amen . 111. Thus the Lord brings good out of evil , Sweet out of bitter , and gives us ( as at this time , unto my poor Soul ) new tokens , pledges , and assurances of his old Love. 112. Ah Lord , let this thy Love and kindnesse , even thy most loving and kind Love , be alwaies had in remembrance of me , and cause me to cling to thee , to cleave to thee , to hold thee fast , and never to let thee go , and let me alwaies say , the Lord be praised , the Lord be praised alwaies . 113. Ah Lord , seeing I have so deeply and so sweetly drank of and at this thy wel of consolation , let it be in me ever a well of living water , that may never grow dry , that I may alwaies suck at this breast , to refresh my Soul , when I am a thirst . 114. I sincerely confesse , and professe , were I to spend all my daies to praise thee , that the time would be too too short much by much , to shew forth thy loving kindnesse , and thy Love wherewith thou hast loved me . And therefore my soul praiseth thee , and rejoyceth ; for that there shall be no end of that time which thou hast , O God , appointed , wherein I shall speak of and sing thy praises ; it shall be World without end , that I shall praise thee , O God , the God of my Salvation , and my God. 115. O God , let this mercy be alwaies as fire to heat me , as food to feed me , as drink to refresh me , as wine to comfor me , as cloaths to cloth me , as riches of all sorts to inrich me ; let it be to me alwaies all things . Let it not lose its worth nor fast by lying , but let it be alwaies as the honey-comb , dropping honey to revive and comfort and strengthen me , and that I never forget what a God thou art , and that thou changest not , thou art still the same God blessed for ever and for ever . 116. Ah Lord , let me never forget these thy mercies , but through grace and the presence of thy Holy Spirit , walk worthy of them unto all eternity , through the worthinesse , merits and obedience of Jesus Christ , thy only Son , and my alone Saviour and Redeemers sake , Amen . 117. Many times God is so good and gratious so merciful and loving unto us , that then , even then , when we fear we shall see his frowns , that he will frown on us when we come before him ; He , to our great astonishment and admiration smiles on us When we fear that he will strike us with the rod of his anger , he imbraceth and kisseth us , with the kisses of exceeding transcendent Love , when we fear he will be absent , he is then many times most sweetly present , surpassing much by much , all sweets conceivable , as he was at this time to me ; which Ah that I could alwaies bear in mind , that I might henceforth and forever live as I should live , to his honour and for his glory only . 118. Thus is our God good , that he bringeth us good when we fear evil , and sometimes sheweth us that his goodnesse is so great towards us , for us , that he mindeth not our evil . 119. Surely when we mind it much , and afflict our selves , and are heartily ashamed and confounded , by reason of our weaknesses , failings , and imperfections , he sheweth that he will not punish us , when we do as it were thus freely and severely punish our selves ; he knoweth of what we are made , and that we are but dust , and yet he delighteth that we love him , fear him , prise him , praise him , and believe him , and make him and his Love all our delight and joy . 220. Ah Lord , suffer me never more to requite this thy exceeding great kindnesse , with the least , or any unkindnesse ; but that I may henceforth walk before thee circumspectly and wisely , with a heedful , watchful , careful care , doing alwaies thy will , with my whole heart , mind and will. 121. When a Soul sees himself free from the Love , liking , or allowing of any sin , it see , its self in God , and how it is made partaker of the Divine Nature , that it is a little spark or beam of that glorious Light , which is pure , trasparent , bright and clear , and having no mixture , nor no cloud ; for sin only brings darknesse in the Soul , sin only is the cloud which eclypses the Light of this glorious Sun ; sin only darkens , and weakens our sight , and our knowledge , and hinders us that we do not nor cannot see our selves as we are in God , but when that sin is done away totally , that is all Love , liking , and allowance ; then are the eies of our understanding opened , and all darknesse is swallowed up , done away , and wholy and totally consumed , and we are swallowed up in to this Divine Light , by which we are made to see and know our selves as we are in God , a part , ( as it were ) of this Light , even this Light it self in some measure , it is so in us , and we are so in it ; we see our selves clear and free from all fears and cares , being delivered from them , and having obtained the fulnesse of knowledge desired , or desirable ; that is ; that we are partakers of him that is all purity , all light , all wisdom , all serenity , peace , contentednesse and rest , all passions ceasing of desiring more , for all the desires are satisfied , having this knowledge , to see our selves and know our selves to be with him , and in him , which to know , to behold , is to partake of , and this is Eternal Life in us . 122. But when the mind of man ( I mean only his thoughts ) is on any sinne , though never so smal , or never so little , if in the least measure consented unto , it robs him at that time , of all his happinesse , his sight is darkned , his eies are so dim , that he cannot look up , sin is so heavy , so devilish , that it presseth the Soul downward , to Hell , to the Devil , which plainly shews its Center , whence it is , and what it is , for the time that it is thus liked , or loved , or but connived at , it metamorphoses the Soul , and makes it instead of being God-like , Spiritual , Knowledge , Light , Purity , Serenity , Peace , Rest , Comfort , Joy , and full contentednesse , to be in some measure , Devil-like , darknesse , fear , shame , horror , confusion , condemnation , accusation , hanging , yea falling , alwaies downward , and not able in the least measure to look upward , or to hope , or to think , or to believe , this is the nature of sin , and of the man that is in sin , to be heavy , dull , faint coward , swallowing down , and giving it self up unto all fears , horribly ashamed and confounded , being darknesse , even black thick darknesse , darknesse it self , and miserable ignorance , which I take to be the greatest and sorest evil of all , to be deprived of this heavenly flower , of this heavens beauty , of knowledge , to see and know our blessed estates , of being in God , and Gods being in us , which is perfect , full , whole , and entire blessednesse , therefore the contrary ( ignorance , ) black thick ignorance , must needs be the contrary , the puddle , the filth , and excrement of Hell , in it self ( as it were ) entire , full , whole , compleat , and perfect cursednesse and misery . 123. Ah Lord God , how great , how transcendent , magnificent , wonderfully , exceeding and unspeakably great is thy bountiful goodnesse , in giving and forgiving what thou givest , and forgivest , especially unto me , despicable , poor , vile me , the first , chiefest , and greatest of all sinners , and the very worst of the worst of all men : how , Ah how my Soul doth desire unfaignedly at this time to prize and praise thee , I know that thou knowest , And Ah that I could tell and shew forth how and what thou hast at this very time done for me , in opening mine eies to see and know , and comprehend in some measure , and understand , what it is to be in thee , to partake of thee , and to be swallowed up into thee , & in a little ( though very little dark measure ) to know thee , but clearly to see , feel , and know , that I am comprehended of thee , that is , that thou art mine , and that I am thine ; Ah Lord , suffer not I beseech thee , that the ignorance which I am sure that sin brings with it , take away from me this glorious portion of knowledg , to know , and feel , and see my self in thee , and that thou art and all thine , mine ; Ah Lord , let this light of thine , which is thy self , alwaies shine in me , that by it I may be kept from the black thick darknesse , of sin ignorance and errour , and that I may not hence forth walk in those waies which lead unto such deep destruction , as to eclypse , weaken , darken , much lesse put out or destroy this glorious beam of thy most glorious light , which through thy free , most free grace and mercy in Jesus Christ , thou hast at this time caused so brightly , clearly , transparently , and fully to shine upon me : Ah Lord , let this glorious Light of thine alwaies continue in me , that I may alwaies see my self in thee , and thee in me , and know thee to be mine , and that I am thine , that thereby I may be inabled to tell of , and to set forth thy praises and that thou art such a God as thou art , and to be desired and sought after only , being only the desirable and the desired . And grant that the remembrance of this thy Love and gratious dealing with me at this time , may never be forgotten by me not slip out of my mind , but that I may alwaies have it in remembrance , that it may be as a strong Tower and bulwark against all and every temptation , that shall at any time fall upon me , and that hereby I may be made more and more able , to resist every lust and sin , whether in thought , word , or deed , to hate it , and flye from it , as the greatest , of all evils ; as the fire of Hell , and the worm of Conscience , esteeming it the very worst of the worst of the Devil . Let it I most humbly beseeth thee , O our Father in Jesus Christ , strengthen and augment my resolution and hatred against all and every sin , as well against the least of all , as the very greatest of all ; that I may more and more see all sin to be exceeding sinful , the bane , ruine , destruction , and destroyer of all good , blessednesse and happinesse . Ah Lord , hear me , and answer me , in Jesus Christ , and continue thus gratiously to go along with me , to be alwaies by me , and to watch over me , that no evil at any time , either in thought word or deed overtake me , or come nigh me to hurt me , to the end I may walk before thee with a perfect and upright heart , doing alwaies all that is right in thy sight , that thou maiest , O Lord , more and more delight in me ( the work of thy hand , and in some measure I hope , trust , and believe in Jesus Christ ) the joy of thy heart , and that thou wilt gratiously own me for thine own , and never be ashamed to be called my God ; for Christ my Soul doth and shall alwaies blesse thee , and to him , with thine own most glorious Majesty , and Holy Spirit of Grace , the Sanctifier and Comforrer , be alwaies and eternally given , Honour , Glory , Power , Might , Majesty , Dominion , and Thanksgiving , for ever , and for ever Amen . 124. God he waiteth to be gratious , to bring deliverance to his children and servants , as they wait for the grace of deliverance . 125. Thus is our Good good , gratious and merciful , Sympathizing with us , in our afflictions , as well as in our comforts . 126. Thus is our God a most gratious God. The God of all grace , and Father of all mercies , alwaies doing good , never weary , repenting , or standing still . 127. His fountain of Love , favour , grace , and mercy , is not only alwaies open for us , but alwaies running over , flowing out to run into us , he is abundant in loving kindnesse ; yea his delight is to be alwaies doing good , he would that we would alwaies ask , that he might alwaies give . 128. It is not possible , but impossible , to be weary speaking unto God , when that we have his Spirit , or to be weary hearing of him speak to us , by the same Spirit . 129. His words are as the droppings of honey , the sweet of all sweets , sweeter much by much than the honey or the honey comb . 130. The Soul of a right Christian , of a true Believer , doth not , nor cannot desire more favour , than to be admitted to speak freely unto God , being fitted by him , and taught by his Spirit what to speak ; for then he is sure to hear him , to speak to him again an answer of peace . 131. If it be so delightful a thing to us here in the flesh ( whilst we are as it were so far from him ) or at least seeing him far off , so darkly , his back parts only : Ah how comforting , how solacing , how transforming ? to see his transcendent glorious face , as he is to be seen , and to hear his sweet and sacred voyce audably , that we are his , and that he is ours . And when he shall have cloathed us with his own liknesse , and have made us in some small measure glorious as he is glorious ; for we shall then shine in the glory of our head Christ Jesus , putting on his glory . 132. Ah Lord God , be good unto me , and grant that through thine infinite fulness and goodnesse , I may fill others that are empty with these thine overslowings , wherewith thou hast filled me , that I may feed them with this bread , and with those dainties , wherewith thou hast been pleased so gratiously and plentifully to feed me , and that I may by communication , inrich them with this same impuisable treasure , where with thou hast now and heretofore inriched my Soul. 133. Let me have nothing , Ah Lord , let me have nothing for my self alone , but let me be alwaies ready and willing , to give unto others , whatsoever it be that thou shalt give to me , to carry to them forthwith whatever thou thy self shalt bring me , to make them partakers of all whatsoever thou shalt make me at any time , yea ( the best of times ) partaker of , that thou givest it unto me when alone , yet grant , O God , that I may esteem it as a common gift , that is , to make it common , by giving it freely , liberally , and cheerfully , not repugningly , repiningly , or repentingly , as thine , O Lord , as thine , that we may altogether go hand in hand speaking thy praises , and telling of all what ever thou doest for our Souls . 134. What ever God gives his clildren , what condition soever he brings them into , it is intended by him for their advantage and good , therefore they should alwaies rejoyce for all things ; for hight degree and low degree , for health and sicknesse , for applause , and for contempt and scorn & not to do as many do , endeavour to turn what God intends for their comforts , into sorrowing , cares , and heavinesse , and say that they are not fit for comforts and joyes , as if God knew not what were fit or fittest for them . How is it to be pitied and lamented , and God knows how I pity them , and lament for them , that thus turn his good into evil , even to themselves , and their very Souls ; that is , they labour with might and main , what in them lies , to turn his comforts into discomforts , his peace into wart , his smiles into frowns , his joyes into sorrowing , to change ( his intendments for their good ) as much as in them lieth ) unto their own hurt , should we not be glad when we see and plainly perceive that he intends to glad us , and rejoyce when that he intends to fill our cup full of joy , shall we say ( Ah God forbid ) shew me not Heaven yet , give me not a foretast or a foresight of it yet ; leave me thus alone , and come not , O God , so nigh me with thy comforts ; for thy smiles , and thy most lovely and gratious presence overcome me . I would rather thy absence , and thy frowns , for a little space . What , shall we be sorry for that God is so good unto us ? and say , that he doth us too much good ; how dare any man choose any condition for himself ? how dare any man presume to think , that he knoweth what condition is best for him , and be so bold as to say , that a contrary condition to that which God gives him and sends him would be better for him ; as if God knew not when best to fill us with joyes , and when with sorrows , and when to take the one and the other from us . If he sends me alwaies joyes , I will alwaies rejoyce , and if he fill me alwaies with sighing and sorrows , I am sure he will fit me for that condition also ; and also in it to make me to rejoyce : Let the Lord do unto me alwaies what seemeth him good , what he will , not what I will ; his will not mine be done , now henceforth and for ever more Amen . 135. Deal with me , O God , the God of my Salvation as thou pleasest , let the Issue of all things be as thou wilt , only give me grace in all things to walk uprightly before thee . 136. If we have , O God , so much cause to serve thee for what we have already received , how much more for that , O Lord , which thou hast promised , and which we know thou wilt surely give us . 137. Ah Lord , let me cling to thee as a sucking Child doth to the breast , for 't is from thee that I can only suck the milk of consolation , nourishment , strength and comfort . 138. T is thee in us , and us , O Lord in thee . That doth from all sin ever make us free . 139. O Lord , the Heaven of Heaven doth not contain thee only , but thou livest also in the lowest hearts of thy Children , as well as in the highest Heavens with thy Servants , Abraham , Isaae , and Jacob. 140. O Lord , thou knowest that I am content and willing too , to loose much ( as to my self ) that I may be able to give a little unto others . 141. I would rather write a little for others sakes , then hear much for my own sake only . 142. This losse I have often had , and yet I desire rather much by much , to be alwayes a looser then a gayner , being more others ( for the most part ) then mine own , for in some measure ( and for which I desire Eternally to praise thy name ) I have what I would have , and I am sure I shall never loose it . 143. Ah how glad am I when I can glad others , thou , O Lord , knowest the great joyes I have , when thou art pleased to use me as a means to make others to rejoyce . 144. When , O Lord , thou fillest me , and then emptiest me ( as it were ) into others , I account it not emptying but overflowing . 145. So that by my loss others might but gaine . I care not what loss soever I sustaine . 146. When , O Lord , thou speakest to the heart , thou preparest , that is , makest the heart fit , to speak fitly and preparedly to thee . 147. Thy tongue , even thine , O Lord , maketh our hearts and our hands , as the pen of a ready writer , alwayes ready to speak or to write . 148. Thy graces , O Lord , many times flow into our souls as the full Sea with a high tide , loftily and sweetly . 149. But Ah , how is the soul beneap'd and muddy , having no pleasantnesse , when the ride of thy presence is gone out . 150. Return , O Lord , return , return unto me to fill me , that I may ( at least ) be as often filled with thine overflowings , as emptyed of them by mine own out-goings . 151. Ah that I had thee so , O Lord , as I might alwayes have thee , possess thee so , as I might alwayes joy in these sweet , pleasant and delightful enjoyments of thy blessed , most blessed presence , which only comforts and contents me . 152. Thy presence , O God , thy presence , thy presence is much more esteemed by me by much , then life , and sweeter ten thousand times ten thousand , then the Hony-Comb of any pleasure , more desireable then the finest Gold or most pretious Pearls , and to be prefer'd above many Rivers of Wine and Oyle . 153. Heap upon me , O Lord , I beseech hee heaps upon heaps of these thy favours , and cause these thine overflowings to cover the banks of my barrennesse and filthynesse , that I may be comely and pleasant in thy sight and esteem . 154. Fill me , O Lord , I beseech thee so full , as that I never grow empty againe of thy grace and goodnesse , of obedience and love . 155. Warm me , so that I never grow cold againe , but let this heat of the fire of thy love , burn and consume all the cold Winter frost of the weeds and roots of sin and Corruption , that my soul may be as a pleasant garden for thee , ' O Lord , my King , and my God to take pleasure in . 156. Thou hast , O God , thou hast thou hast , in a very great measure , Turn'd the Mountains of my sins , into a Valley of pleasure . 157. God is my God , and therefore he will be my God alwayes , so whatever temptations fall on me , I will not fear them , for God who is my God , is stronger then all , and his love is above all , either in Heaven above , or on earth , or Hell below . 158. He that truly loves all good , must truly hate all evil , for love to good produceth alwayes in all , hatred to evil , for there is a contrary to every thing , as light is contrary to darknesse , therefore loving the one ( good , ) we must and can do no other then hate the other which is the contrary ( evil . ) 159. Having our eyes opened , our understandings enlightned , we then see sin in its colours , 〈◊〉 it is in it self sinful , and therefore we must hate it and we can then do no other but hate it , wtch perfect , which is sincere hatred , not only leave al● sin , but heartily , unfainedly , and sincerely with our whole hearts , hate all sin , and loath all sin , being changed and brought out of darknesse , which is from sin , into the marvelous light of the knowledge of the love of God , we cannot being cloathed with his nature , loving what he loves ( holinesse and Righteousnesse ) but hate what he hates , which is all sin and wickednesse , having put Christ Jesus on , we must put the other off , the world , flesh , and Devil , and all their works , sticking to Christ ; and holding him fast , we must and will , and can do no other still , then let goe our hold to all things out of him and besides him , for according as our love is to the one , so our hatred will be , nay is to the other , they being contraryes and opposite one unto another . 160. He that truly loves the wayes of God , which is Righteousnesse , must , doth , and can do no other then hate the wayes of the Devil , which is sin , we cannot serve two such Masters , it is impossible to love two such Contraryes . 161. By our true , sincere , and unfained hatred to the one , we may see and be sure of our unfained , sincere , and true love to the other , and if we thus love truly all good , we love God truly , which ought and should assure us that we are beloved of God , yea that we are his beloved , through Jesus Christ the truly beloved , whom he doth and ever will love truly , & us in him , for his love is not yea & nay unto us , but yea , & in Christ yea and Amen . 162. He that hath thee , O God , hath all , and therefore he that wants thee wants all , though he wants nothing else at all . 163. He that possesseth thee , O God , possesseth surely the best possession that is or can be possest . 164. He that knows thee , O God , hath perfect knowledge , for none doth or can know thee , but from and by thy holy spirit of true wisdome and knowledge , all knowledge and wisdome else , to this is meer foolishnesse . 165. When we are in thee , O God , we are truly free , free from all evil , and filled with all good , for all good is in thee , and comes freely from thee , as the Rivers from the Sea. 166. Wash me , make me clean , O God , in and by Christ , that I may be pure in thy sight , even as gold well refined , without any dross or mixture , perfectly pure , pure in perfection . 167. By giving , we receive , that is , when our hearts are drawn forth sincerely to give what God hath given us , ( I mean of spirituals ) God gives us what we would have , yea and much above what we did ask or could think . 168. When thus we beg for others , to have , that we may have to give ; Ah how good , gratious & bountiful is the Lord unto us , in giving of us according to our hearts desires , even the very desires of our hearts . 169. When thus we desire grace , to impart it unto others , how agreeable unto God are our desires , how , Ah how doth he regard us , & reward us . 170. When thus we are beggers for others , God maketh us rich with the treasures of Heaven , with that true riches which will make us rich for ever , which is grace here , and glory hereafter . 171. When thus we mind others good and welfare as our own , making their case ours , sympathising with them , both in their good and evil , in their present and future happinesse , then we shew forth that we live in God , and that God liveth in us , for where true love is , God is , for love is God , and God is love . 172. When we feel want in our Brethrens wants , and are filled with what they are filled ; bearing their burthens of grief and sorrow with them , it shews that we are of one heart , and of one mind , that we are Brethren , if we have thus compassion one of another . 173. And when we make their joyes our joyes , it shews plainly that there is one spirit in us , even the spirit of the love of God ( which is Christ Jesus our Lord ) who leadeth us in his paths , and teacheth us to practise what he hath commanded us , and his Children we are whom we obey , whether of sin unto death , or of Righteousnesse unto life . By their works ye shall know ( as God ) who are his . 174. When thus we are unto others what we are unto our selves , it sheweth plainly that we are members of Christs mystical body , and that he is our head . 175. When thus we agree and sympathise in one anothers honour and dishonour , sorrows and joys , we shew forth that we are not two but one , and this oneness sheweth also , that we are one in Christ , that he liveth in us , and that we live in him , that he is ours , and that we are his . 176. And when Christ thus owneth us for his own , we may be sure that when he cometh at his second and sudden coming in glory , we shall also appear with him , and be made like him , glorious as he is glorious , though not so glorious . 177. He that thinks any thing more worth then Christ , is not worthy of Christ. 178. He that would not willingly loose all things for him , and for his sake , shall never have him , not of him partake . 179. He that holds any thing dearer then Christs love , shall never partake of his love . 180. But he that loveth him above all things beyond all things , and more then all things , may surely say that he hath all things , for as Christ is above all , God blessed for ever and for ever , so he is all in all unto all those that truly love him . 181. So sure as we would , that he did love us ; so sure it is that he doth love us , and more surer much by much , and so much as we would that he did love us , so much he doth love us , and yet much more by much , and so strongly , and continually as we would that he did love us , so doth he , and so will he , even unto the end , for there is , nor never shall be any end of his love , he will love whom he doth love , world without end , for ever and for ever . 182. So sure as we are Gods creatures , so sure is he our God , and so sure as he is the Father of all mercies , so sure is he our Father ; and therefore sure it is that we are his dear children , and therefore surely he will be ever unto us a most loving and merciful Father ; delighting to do us good , and to make us his very delight , in Jesus Christ , out eldest Brother , blessed Saviour and Redeemer . 183. O Lord , I have no good in me but what comes from thee , I say none at all either great or small . 184. From thee , O Lord alone , I have all that I have , therefore me and all mine , I confesse and acknowledge is all thine . 185. How weary , Ah how weary am I of my self ? and yet not so weary as I would be , because I keep not thy Laws . 186. How loathsome , Ah how loathsome am I to my self , and yet not so much by much as I would be ? because I love thee not , O God my God , as I would , and as I should love thee . 187. That God is what he is , is the greatest and chiefest joy of all those that love him , fear him , know him , and have given up themselves unto him . 188. The presence of God ( which is Communion with him through his Holy Spirit ) is the feast of fat and pleasant things , yea the Feast of Feasts unto that Soul , and every Soul that hath truly tasted of him . 189. In his presence is all joy , unspeakable joy , and from his right hand flow continual pleasures for evermore . 190. The good , and the only good that a soul in God desireth , chooseth , longeth for , and panteth continually after , being ever hungry and a thirst to enjoy , is , in some measure to be like him in all things , alwaies to be conformable unto him , to put him on , and that he may never put him off . 191. The goodnesse of God , is suc ah souls only goodnesse ; the glory of God is such a souls only glory ; the honour of God is such a souls only honour ; the wisdom of God is such a souls only wisdom ; the riches of God is such a souls only riches ; and the love of God is such a souls only love , God being only his , his only good , his only all in all , alwaies : All that is Gods , is dear and near unto him , yea is his dearest and his nearest of all things , either in Heaven above , or on Earth below , his cause such a soul makes his , and his truth and waies he is so wedded unto , as he only joyeth in the remembrance of them , and for that he is by his Holy Spirit thus strictly wedded unto them , having chosen them for his Love , his delight , his refreshings , and rejoycings , having his heart in some measure according to Gods heart , and his mind according to the mind of God. 192. All that is in all creatures , both in Heaven above , and here on Earth below , is from God , all their strength is from his strength , all their Power from his Power , all their might from his might , all their wisdom from his wisdom , all their love from his love , and all their lovelinesse from his lovelinesse , all their goodnesse from his goodnesse , and all their greatnesse from his greatnesse , all their riches from his riches , and all their peace from him who is the God of Peace ; All their rest from him who is their rest , all their joy from him who is the God of Joy , all happinesse , felicity , and blisse , from him who is all happinesse in himself , and is his own felicity and blisse . Thus from Gods all , all Creatures , Saints , and Angels , have their all , and therefore they return unto him alwaies , as all due is , all Honour , Glory , Power , Might , Majesty , Dominion , and Thanksgiving , for ever , and for ever . 193. Ah God , how great is thy greatnesse ? how good . Ah how good is thy great goodnesse ? how deliciously sweet is thy sweetnesse ? how lovely , Ah how transcendently lovely is thy lovelinesse ? how beautiful , Ah how beautiful is thy beautifulnesse ? Who , Ah who is a God like unto thee our God , abundant in lovingkindnesse , alwaies doing good . 194. Ah most gratious , and most glorious Lord God , full of all grace and all glory ; thou art all fulnesse of all blessednesse , all the blessed are all blessed in thee , even from thy ever blessed blessednesse . 195. The Lord would not give me the World at full , till he had first fully given me Heaven , to the end that I might not love what I should not , but what I should , that I might not love most the lesse , but the most ; that is , having the true knowledg of the worth of heaven , I might chuse it , prize it , love it , and make it my whole choyce , delight and love ; for if the Lord had first given me my fill of the World ( I should doubtlesse ) have satisfied my self therewith , and rested on it , and sought only after it , and not have minded Heaven , nor the things in Heaven ; I should have made these low things here below , the highest things in my esteem and choyce , and sought no other Heaven than thus to have lived on earth possessing earthly things . 196. But now blessed be God for his goodness , though I have earthly things in abundance , I esteem account and prize them , but as the things of earth , even as durt dung and drosse , compared with the things of Heaven ; yea with those things of Heaven , that God giveth here on earth to those that love him ; for he that hath seen , that hath tasted , and that knows the one and the other , must needs acknowledge , confesse , and say , Ah how low are all these things here below , when compared with the things above , they are all even nothing at all , empty , poor , despicable poor low things . 197. The Lord would not suffer me to possess the things of the flesh first , ere he had feasted , resatiated , and satisfied me with the things of the Spirit , with Heavenly and Spiritual things , that I might be able to make a fit choice , to chuse fitly , and now he alone knoweth my desire , my choyce , my aime and my end . Let him do all that seemeth him good , his will , and not mine , be done . 198. Ah Lord , make me more and more by much to hate all evil , because it is evil , altogether hateful , and therefore to be hated . 199. But Ah Lord God , let me much more by much love all good , because it is good and only lovely , and therefore only to be loved . 200. Let me hate all evil , because it is not of thee O Lord , nor from thee , nor according unto thee , but contrary , yea altogether contrary unto thee , and therefore hateful , only hateful , and to be hated only . 201. But let me , Ah Lord , let me love all good and in all , because it is from thee , O God , because it is of thee , and according unto thee , and therefore lovely , beautiful , desirable , and to be only loved . 202. Let me love only that , O Lord God which thou lovest , and hate what thou hatest , and as thou lovest and hatest both the one and the other , that is , alwaies , and for ever and for ever . In Bourdeaux , Anno 1660. 1. THe happiness of a Christian in this World or in this life ( he makes , as to me ) to be strength against all sin , even against all , both great and smal , against the lust of the eie , the lust of the flesh , and the pride of life , that he may totally overcome and alwaies , all sinful , worldly , fleshly lustings and affections , so that he commit not consent unto , no evil at all , either great or small , but serve the Lord continually in sincerity and godly simplicity , by all his thoughts words and actions , doing all good alwaies , that is possible to be done , at least , in his choice , will and desire . 2. The comfort of a Christian in this life is in purity and holynesse of heart , mind , affection , and thoughts , endeavouring alwaies with might and main , to his very utmost , that he be not carried away with vain , foolish , fleshly thoughts , cogitations , inclinations , or affections . The more Spiritual , holy , heavenly , and the more perfect he is , the more of the Divine Nature he hath , the more of Heavens beauty , glory and happinesse is in him ; the more he hath of the glorious , beautiful , and ever blessed impress of the Image of God in him , which shines forth unto his understanding comprehension and reason , so irradiously and brightly , that he is comforted , delighted , and refreshed , with the very joyes and bliss in glory , he is made partaker of those very joyes ( though but in a small measure ) that the Angels and Saints enjoy in Heaven ; for such a soul possesseth God , and his glory , and happinesse as they do ; the difference only is in the measure , or quantity , and not in the certainty or quality , the Saints cup in Heaven is full to the brim , when given them , and they drink deep of those pleasures and joyes which are at Gods right hand . But we indeed here , have but a sip , a tast and away , they indeed enjoy these joyes alwaies without the least intermission . But alas our enjoyment of these joys , are short , but a very little moment , we cannot so comprehend as they do how they are comprehended , we see but darkly and know but in part , however it is the same that they see and know , and so are all things ours as well as theirs , both things present and to come ; for God being our God , we have as much as they have , he being our Portion , theirs is not , nor theirs cannot be greater . 3. Thus is a Saint on Earth perfectly , substantially , & effectually in heaven , though on earth ( at times ) and sees and beholds things there , as they are ; for a Saints heart which is his better part , and greatest part , is alwaies in Heaven , though his body be on Earth , his affections are above and burn in the fire of Love ( alwaies ) for the things that are above , purity , holinesse , and love , his Meditations and desires are on his God , in his God , and for his God ; and thus he dwelleth in God , and God dwelleth in him , which is the sole entire , and compleat comfort and joy of his life and soul , even as it is theirs that enjoy and possesse God in Heaven . 4. Put these two together , a Christians happinesse and a Christians comfort ; for they cannot be separated , yea there is such a onenesse in them , as though they be two , yet they seem to be but one ; true one man may abound more in one of them , and the other in another . Now I am sure that there is not the man alive , nor never will live , that knows the sweet , the worth , and the excellency of them , but will confesse and say , that such a man is the only happy man , the comfortable man the peaceable man , the rich and the honourable man ; Ah man , man , who ever then thou art that shalt be brought by Providence , I mean the Spiritual and most favourable Providence of God to peep here into ; I pray thee , endeavour to pry and look into this perfect Law of Liberty more fully , more clearly , more plainly , than yet thou hast , and thou shalt find what I have exprest , thy self to be even in Heaven , and Heaven to be in thee , though thou art on Earth , to be in God and God to be in thee , which is both men and Angels only good , bliss , happiness , comfort joy and rest , which good Lord for thine only holy names sake in Jesus Christ I most humbly beseech thee cause me more and more to know , to feel , to love and long after , and that it may be my only imployment to find out this incomparable good , this wisdom of wisdom , those joys of all joys , the only true and satisfactory , and to be desired , esteemed , and rejoyced in . Let me then , O God my God , I beseech thee be sequestred from all things that tend to please , satisfie , refresh , solace , content or delight the flesh ; for I earnestly would , O God , if thou so wilt , that thou wouldst alwaies be all mine all , ( for thou alone thou knowest ) O God my God , art only able to satisfie the ambitious and exorbitant covetous desires of my mind , heart , and soul ; for it hanckers and hangs on thee , as thou knowest continually ; let me have thee , O God , let me so have thee , as I may find and feel , that I have nothing else , what ever else I may have . Let me be swallowed up and consumed in thee , yea let me I most humbly beseech thee , be as it were dead and senslesse , to all things out of thee , and besides thee , and give me grace , that I may so live to thee here , that I may ever live with thee he easter , as there , so here , to blesse , praise , magnifie , laud , honour and extol thy holy ever holy , most blessed , most great , most gratious , and most glorious name . So be it Lord , So be it . Amen . Amen . 5. A Christians life should be ( me thinks ) but a good thought , that is , alwaies thinking of God for good , or at the most but as two thoughts , one of Gods Goodnesse , Love , Mercy , and Kindnesse ; and the other of our own desparate badnesse , unkindnesse , ingratitude , and misery . Thus even thus ( me thinks ) we should alwaies be , all the day long , all our daies , unto the very end of our lives . 6. According as is our Spiritual warfare ( within us ) so is our peace , if there be an universal warr in all the faculties of the Soul , and members of the body , against all sin , then and only then do we enjoy peace , true peace , full peace , and perfect peace . Wherefore make first a Covenant with thine eies , that they gaze not abroad , not look irregularly , or wantonly . Secondly , with thine ears , that thou take no pleasure , but avoid to heir all vain , idle , foolish , or sinful talk . Thirdly , with thine hands , that they touch no unclean thing , that is , that they serve not as an instrument ( at any time ) to do any evil . Fourthly , with thy feet , that they carry thee not to do the thing at any time , that is not altogether right in Gods sight and esteem . Fifthly , with thy tongue , that thou speak not vainly , lightly , idly , foolishly , hurtfully , slanderously , or sinfully . But that which shall honour thy God , edifie thee here , and comfort thine own soul , and give thee joy in the day of the Lord Jesus Christ. Sixthly , with thy mirde , that thou mind only the things of God , and what are according to his mind . Seventhly , with thy heart , that thou love not , seek not , choose not , prize not any other thing , than what is according to Gods heart . Eighthly , with all thy affections , to love what God loveth , and to hate what God hateth , and as he loveth and hareth them in sincerity and truth continually . Ninthly and lastly , but not the least , with thy thoughts , to suffer no evil , vain , Idle , foolish gadding worldly affection to settle it self there a moment , keep out all things thence , but thy God , and the serious thoughts of his goodness , and of thine own badness , of his mercy , and of thine own misery , of his Heaven , and of thine own Hell , of his glory , and of thine own shame , of his beauty , and of thine own deformity and ugliness , of his light , and of thine own darkness , of his fulness , and of thine own emptiness , of his fruitfulness , and of thine own barrenness , of his power , and of thine own weakness , of his Wisdome , and of thine own foolishness , of his Patience , and of thine own frowardness and pevishness ; in a word of his riches , which is above all , over all , and more then all things much by much , either in Heaven above or earth beneath , and of thine own despicable poverty and nothingness at all , only a sinful nothing , or nothing but sin . 7. IS thus thou endeavourest to keep out all things ( but God and his wayes ) out of all thy thoughts alwayes , thou shalt I promise thee live such a peaceable , quiet , comfortable , sanctified , holy blessed life , as is unutterable , unexpressable ; for as thy thoughts are , so will be thy comforts , or discomforts , thy joyes and rejoycings , or thy reproaches and bewaylings . Do thou thus draw near to God , and thou shalt find him , and feel him , and perceive him , and see him to draw near unto thee , by his graces here , which will bring thee to possess himself , his Heaven and his Glory for ever hereafter . 8. God doth not give us such a measure of grace here to free us altogether from our Corruptions , infirmities and failings , for these two ends ( as I conceive ) first , that we be not lifted up above measure , as we should be , and think our selves to be something , and that we are cloathed and rich , and full ; God knoweth that it is better for us to see our Poverty , nakedness , and emptiness , that we may be Inheritors with the Saints in life of all the promises , both of things present and to come . And not to be shut out of them with the evil Angels , and have our Portion in the Lake of fire and Brimstone world without end . Again , secondly , If thus we did live at our hearts ease , alwayes without temptations , failings or falls ; we should surely with Peter , foolishly make Tabernacles here , and not care for any other Heaven ; for indeed it would be a Heaven . But not , Ah not such a Heaven as our God hath prepared and provided for us above , where we shall see him as he is to be seen , and know him as he is to be known . If we had here all that we would have , or could desire and crave , we should not with holy Heavenly enlightned Saint Paul , desire to be dissolved and to be with Christ , which as he sayed well , truly , and divinely , was much better by much , yea best of all . And if we were not at times tempted , how should we manifest the gifts and graces of Gods spirit in us , as now through grace we do by our fightings , strivings , struglings , wrestlings , contendings in the heat of Zeal , and fire of fervent love in truth , to keep our selves as valiant Combatants in the holy Lifts of his Divine and blessed Lawes and wayes , not flinching at all , or drawing back in the least , or moving a foot . But standing it out to the very last breath against all our spiritual Enemies and Adversaries , within and without , of Devils Lusts , worlds Lusts , and fleshly Lusts and Corruptions . And here , by constant and faithful engagements in this holy war , in this spiritual combate , in this Angelical fight , for the honour and glory of the Eternal God , the King of Kings , and Lord of Lords , we are confirmed , assured , strengthned , and setled by the whispers and sweet voyce of his holy spirit within us , to our souls and Consciences , that we shall in due time be made through his strength and continual assistance more then Conquerors ; and shall at last sit down and rest in peace Triumphantly , with the Patriarks , Prophets , Apostles , Martyrs and Saints , wearing for ever the Crown of Victory and Glory , in Glory , and be arrayed with the long white robes of Christs Righteousness , worthiness , merits , and obedience , and ever live with him and his bliss , enjoying for ever and ever his presence , his Heaven , yea himself , who is the bliss of all bliss , the top and Crown of all joy ; the Heaven of Heaven in Heaven , and the glory , beauty , splendour , and sublimity of Glory in Glory . 9. See then , and consider , how much better doth God deal with us , and carve to us , then we can or would for our selves ; how much , Ah how much better is he to us and for us , then we would be to and for our selves , how much more over and above hath he prepared for us , and will surely give us , then we are able to ask , then we are able to think ; wherefore let us learn to let him alone , and pray him to deal vvith us , and do for us , as seemeth him good ; and alvvayes say in all things , so Lord , so vvould I have it , seeing thou vvilt have it so . 10. I also conceive that God suffers us to fall at times for this end , or the like , that by our fall , we may learn and be made to stand the faster , to rise the higher , and to stick the closer unto him , who only is able to hold us up , and to keep us from falling ; me thinks if we did not sometimes fall , not that I desire to fall or stumble at all , neither to sin in the least , to have grace abound ; but me thinks if we did not at times fall , vve should not see his Fatherly love so clearly , so greatly , in taking care of us to preserve us , by protecting of us from greater evils and dangers ; for when he hath lifted us up againe , after we have fallen , Ah how do we cling to him , how do we hold him fast , how do we endeavour to have him alwayes in our sight , and how do we cry after him , when we perceive any evil of affliction or temptation to be nigh us ; and how do we cast our selves down before him at his feet , and bewail our infirmities and weaknesses , begging strength from him to support and keep us up ; how do we wonder and are astonisht to see the fire of his wrath kindled against the wicked , and against evil doers , and yet that such wicked evil doers ( as we are ) are not consumed ; to see fire in the bush , and yet the bush not burnt . 11. Thus we may plainly see that God seeth all to be good for us , yea best of all , which he sendeth us , causing every thing to work together for our good . Ah , seeing then that his love , mercy , and goodnesse is such , and so great for us , let us always mightily praise him , and prize him at the very highest price , and give up our spirits , souls and bodyes to live to him , and for him , and unto , and for his praise , honour , and glory , it being our glory and our honour , our happiness , and our bliss that he is such a God as he is ; To him alone therefore be given alwayes , all honour , and glory , and praise , for ever and for ever . 12. Laying out , is laying up ; laying out of earthly treasure on earth , with a heavenly heart , is to lay up heavenly treasure in Heaven , according to Gods word , and his heart . 13. God giveth unto his Children , of his own strength ( to overcome as it were ( himself ) he delighteth to be ( as it were ) overcome by them . And to make us more than Conquerours . 14. Ah the mercy , the mercy and bounty of God and the misery of man , that God being such a God as he is , should notwithstanding continue to do so much for man , and man nevertheless continue continually to do so much against his God , I say against his God , even then , when he knoweth God to be his God. 15. Ah Lord , how is it that thou should'st take pleasure to mind us so much as thou dost , although thou knowest well our evil minds , and how little we mind thee ; and although thou tellest us by thine own spirit , how that we are near and dear unto thee , even alwayes in thy mind and heart , to do us good for ever and for ever . Ah how great is our misery to have such depraved natures , and such Devil-like hearts , to pay thy merciful kindnesse with such high unkindnesse and ingratitude , to thee who art our only good . 16. How is it , O Lord , that thou takest such continual care and payns ( as it were ) and art at so much cost , to overcome us with thy loving kindnesse , and yet we remain so brutish and senslesse , stupid and unkind , that we will not ( but refuse ) to be overcome . 17. Ah the misery , the misery of man , who is never weary , nor would never be weary of doing evil , yea all manner of evil against his most kind and loving Lord and God , who is so good to him , as he is never weary nor repents of doing of him good , notwithstanding his continual doing of evil , or doing of all evil continually . 18. A good heart giveth unto the Lord freely , cheerfully , willingly , and rejoycingly , of all that he hath , and alwaies acknowledgeth , and saith , of thine own , O Lord , I will and do give thee . 19. When that the Lord giveth unto such a soul Grace , he giveth him Glory ; when he giveth him outward things , he praiseth him , and enlargeth his bowels of compassion unto the Saints . 20. Such hearts desire mightily , largnesse of heart , or large hearts , to give according to what they receive , whether it be Spirituals , or Temporals , nothing is so near or dear unto them , as the work of the Lord , which is to do his will in all things , from the very highest of Grace , to the very lowest of things in Nature . 21. Ah Lord God , let me alwaies bear thee in mind , when ever I mind , that is , think on any thing . 22. Let me , O Lord , I most humbly and unfeignedly beseech thee , do every thing that I do , as knowing and remembring , that thou seest and all knowest the thoughts of my heart , and writest down all my words , and works on thy blessed book of remembrance . 23. Let me do all that I do before men , as before thee , O God my God , knowing that thou seest it and hearest it . 24. And all that I take in hand to do , O God , before thee , Let me do it all , as if all the men in the World did look on me and see it . 25. Norwithstanding the greatnesse and numberless number of my sins , thy goodnesse , O God , was so great towards me , as moved thee to have compassion on me , and to pour out thy endlesse and everlasting Love and kindnesse in mercy upon me . 26. Also O God , thou causedst my own sins to appear so great and filthy before me , that I was thereby ashamed of my self and confounded before thee . 27. So that seeing my self thus polluted , filthy abominable , and unclean , yea abominably unclean , I left my self willingly , I hated , and do hate and do hate my self truly , and I imbraced ( through Grace ) thy most gratious offers of Grace , Love and Mercy , heartily , and unfeignedly , returning unto thee with my whole heart , desiring entirely and sinserely , an entire change from all evil to all good , from my own evil waies , to thy most blessed waies that are so good , so sweet , so beautiful , so delightful , that since the knowledge of them , my soul hath been often delighted , refreshed , feasted , and satisfied in them , and with them . 28. Ah mercy of mercies , that thou wouldest , O God , be pleased thus in mercy to look on me , when I was fit and ripe for all thy Judgments ; And when thou mightest justly have poured out the viols of thy wrath and fury upon me with the greatest indignation , that then even then to kindle the flames of Love in my heart , from the continual burnings in thine , O God , in thine , to love , fear , seek , adore , and serve thee unfiegnedly with my whole heart ; Ah what mercy to this mercy . 29. Continue , O God , that art my God and only good ; continue , Ah continue I most humbly beseech thee , to be thus merciful unto me , that I turn not thy Grace into wantonnesse ; but in some measure labour and strive to walk worthy of these thy rich and saving mercies , with which thou hast , and wilt for ever inrich my poor Soul with , and save it . 30. As a natural Father , a Father in the flesh , is , and must be still a Father , and a child , a child , so me thinks it is with God our Heavenly and Spiritual Father ; he having once begotten us , and we are born again , and are become his children by the Grace of Adoption , Justification , and Sanctification , he must be still our Father , and we his children , unto Eternal Salvation . Though we do many times ( as fleshly children ) not alwaies do the will of their Fathers in the flesh , not please them alwaies , not satisfie or delight them , nor give them content , yet notwithstanding they are still children , nor they cannot cease to be children , nor their Father to be their Father ; even so , though we do not alwaies do what liketh God our Heavenly Father ; but that at times which disliketh him , and displeaseth him , he as a good Father sometimes punisheth us , and sometimes passeth by our failings , without punishment , eyeing what is best for us , and as a Father he never faileth us , neither will he suffer us to fail of being his children . Once his children and ever his , his for ever , and for ever . 31. Ah Lord God , that art so glorious here in Grace , how transcendently glorious art thou in Glory ? If the Earth be so full of thy Glory , how full is Heaven , O Lord thy dwelling place , where thou manifestest thy self unto the Saints , and they behold thy beauty and thy glory face to face . 32. If thy back parts be so beautiful , to our eies ( here in the flesh , how beautiful , Ah how beautiful , O Lord , will thy glorious countenance be unto us in glory ? where we shall see thee and know thee as thou art to be known . 33. Thy presence even here , O Lord God , when we have Communion with thee , doth so delight and ravish us , that we had much rather by much be a door-keeper in thy house , be a servant to the meanest of all thy servants , than sit on Thrones and rule among the wicked that keep not thy Laws . 34. I have , O Lord , I confesse , abused thy mercies and do therefore acknowledge that thou mayest justly refuse me all mercies . 35. I have walked contrary unto thee , O God , and still do , and therefore I confesse that thou mayest justly walk contrary unto me , and give me up to do all the evil , that is in my heart , which is the very greatest of all thy Judgments in this life . 36. We are the work of thine hand , we are thine own , and thou mayest justly do with us , all that seemeth good unto thee to do ; for what is right in thy sight , O Lord , is just , and right , and good . 37. When the Lord is with us for good , then he hath accepted of us , he is in us , and we are in him , one with him , and he one with us , we as bone of his bone , and flesh of his flesh , and he as bone of our bone , and flesh of our flesh ; we are not two but one , yea there is such an onenesse , as we are one ( in some measure ) in all things , and have the same affections for all things , loving what is to be loved , and hating what is to be hated ; there is a like purity and no mixture in our choyse of good , and in our hatred and abhorrency of evil , ( as to the truth and cincerity if it ) though much different in the degrees . 38. Thus even thus is man made ( in some measure ) as God , that is God-like . Thus even thus doth he partake of the holy and Divine Nature of God. Thus even thus doth God himself give of himself unto man , to make man like himself . That man may be satisfied as God is satisfied ; but differently thus , God seeing all things in himself , from himself , and man seeing what is of God in him , is of his free gift , from his free Love. 39. That is , to have a heart according to Gods heart , to be alwaies satisfied in all Gods dealings and doings . 40. All that God doth is to have his own will accomplisht and done , and if our will ( as it should ) be according to his will , then are we well conrent in and with all that is done ; for nothing is done or can be done , but that , and only that which God will have to be done . 41. The honour of all the Saints , is Gods honour , and their glory is to bring him glory , or to glorifie him as the Saints and Angels doe in glory . 42. Ah Lord God ; let me as the Bee , make honey of the weeds as well as of the flovvers , fetch good out of evil , as vvell as increase and multiply good from good , condemn sin vvhere ever I see it , hate it most vvhere I see it most , speak most against it , vvhen I hear it most spoken for , and let the hearing and seeing of grace in others and from others , beget more grace in me , and let me lay it up as the Bee doth honey in the hive , for my self to feed on in the winter of temptation and affliction , and that as honey it may be sweet and comfort others also . 43. I am resolved , O Lord , not to be satisfied , until I find within me that thou art well and truly satisfied with me , and by my whole life and conversation . 44. I am , O Lord , resolved ( through grace ) not to be satisfied , until I find thy holy Laws so writ on my heart , that my heart be according to thy heart , and set and bent , and resolved entirely , and continually , and universally in all things to keep thy Law. 45. Ah Lord , let me so find thee alwaies within me , that I may alwaies do the things , and only the things that are right in thy sight . 46. Let my Love be so true , O Lord , for thee , as I may only love thy truth , that truth only , in all things , may be only lovely unto me . 47. Let my goings out be comeings in unto me , that is , Let all , O Lord , that I do , bring me good , yea even my falls make me rise and stand the faster , relying on thy strength , O God my God , who only art able to keep me both from stumbling and from falling . 48. Watch , O Lord , watch over my heart continually , that I depart not from thee , but that I do the things alwaies , that are in some measure according to thy heart . 49. The Lord gives his graces unto those that rightly ask them , as we would do water at a Fountain unto all those should come for it in a due and right manner , give as well a thousand , ten thousand , yea a hundred times ten thousand draughts to any one that should need it , as one draught alone ( so our God ) such is his fulnesse , such is his goodnesse , that he gives as well and as willingly , all the desires of our hearts and Souls , as one desire alone , yea as the least desire of all , if we do but ask as we should ask , and for that end or those ends alone , that he hath appoynted them , and us to have them ; for to give much , or little , is to him all alike ; he cannot ( such a Fountain is he ) be emptied , no nor lessened at all by whatever he gives , he is still the same , full of all blessednesse , and goodnesse , alwaies ready to distribute and give unto the necessity of the Saints , never weary nor standing still , yesterday , to day , and to morrow and for ever the same . 50. Therefore to have much , is to ask much , ask and ye shall have , that your joy may be full , God doth not say or mean that we may or can be too bold , that we may ask too much . And to take away this scruple , or doubt , he promiseth that what ever we shall ask ( believingly ) in the name of Jesus Christ , we shall receive if we open our mouths wide , then we have his promise that he will fill them , which implyes that the way or meanes to have much , is to ask much , this holy Coveting and ambition he is well pleased with , and so good , bountifull and free our God is , that we cannot please him better , then after what ever we have asked , to believe that he will give us much more by much , then we are able to ask or think ; whoever lacks Wisdome , if he ask it of God , he will give it liberally , for he upbraids no man , neither is he a respector of persons , having given us Jesus Christ his only Son , the Son of his love and delight ( how ) shall he not with him give us all things . 51. Surely , surely , seeing he hath , and daily doth give us such things as these , Himself , his Son , and holy Spirit , we may be sure we shall ( as Abraham did ) be weary , or leave asking , or God will leave giving , for weary he cannot be , fit then thy self to be filled ; and I promise and assure thee who ever thou art , thou shalt not be sent empty away , what ever thy hunger and thirst be , whatever thy coveting and ambition be , thou shalt have to fill thee , to satisfie thee , yea over and above what ever thou canst ask or think ( believe ) for all things are possible , yea easie for him to do . 52. The life which delighteth the Lord , and which he would have us to live , is to live unto all holinesse and godlinesse every day , even as we would do , if we knew it to be our last day , yea to live every moment of the day , all our dayes , as if it were our very last moment . 53. The death of the Righteous every one ( seemingly ) desires to dye , but truly I may say of the most that thus say , be they whoever they be , that they know not well what they say , because , that perhaps , not one of a thousand but denyes it in his deeds for the death of the Righteous , in which the Lord delighteth , as in their life , and which honours him most , even as a holy and godly that is God like life doth ; Is I say this death of the Righteous is ( as I take it ) to die daily , yea every moment of the day , to all sin , even to all both great and small , in thought , in word , and deed ; to dye thus , is to honour , glorifie , and dignifie more the Lord , then to dye any temporal death , on the Rack , in the flames of fire , or to be buried alive , &c. 'T is not with these , Ah not with these Sacrifices of our fleshly lives , but with those Sacrifices of our Lusts Corruptions , and sinful affections , that God is well pleased , refreshed as it were , and delighted . These Sacrifices send up sweet Odours in his Nostrils , these are pretious in his eyes ; I , thus , thus doubtlesse it is , that the death of the Saints are pretious in the eyes of the Lord , to put to death those cruel ones , those Enemyes of our Eternal life , of our souls salvation , that put to death the Lord of life and glory himself , ( in his manhood ) this is to be valiant for the Lord , to do wonders , or wonderfully , to fight well his battels , and to help the Lord ( as it were ) against the mighty ; Ah how is he delighted , that we will avenge our selves thus on his Enemyes , and spare none alive , but as Samuel did , hew Agag the King ( himself ) in pieces ; this is to be jealous for the Lord with a godly jealousie , and to have our love for the Almighty to be as hot as fire ; Ah thus , thus , if we pull out our right eyes , and cut off our right hands , we shall be sure to enter into life , but not maimed , but whole and entire . And he that is thus willing to loose his life , shall save it , and he that will spare or save his life , that is his life of sin , or fleshly life to live in and commit sin , shall surely loose his life , both Spiritual , Temporal and Eternal . 54. He that thus dyes all the day long , all his life long , dyes much more gloriously by much in the eyes of the Lord God , and in the eyes of all his enlightened Children ; then if he did suffer in the flesh constantly all his dayes the cruellest death of any of all the Martyrs . Ah to suffer thus , is to suffer truly , is to suffer rightly for the cause of Christ , and the honour of the Gospel ; for 't is not , Ah no , our outward sufferings in the flesh , that delighteth the Lord , for he is a God of joy , & would that we did alwayes rejoyce ; and is there any other thing that we do , or can do , that gives us so much cause to rejoyce , as to be delivered out of the hands of all our Enemyes , and to see them lye slain before our eyes , as the Egyptians . Ah then , then may we serve him without fear , then and thereby do we serve the Lord in Righteousnesse , and true holinesse , and he that is thus faithful unto the death , to put sin to death every moment of his life , shall be sure in the end of his dayes , to have the full end of all his desires , and to wear for ever the Crown of Eternal life ; he that thus fights shall overcome , he that thus suffers no sin to raign in his mortal body , shall raign with Christ in bliss and glory , world without end , Amen , Amen . 55. Thus then to live , and thus to dye , is to be sure we shall live with Christ Eternally . 56. He that doth live thus , and thus puts sin to death , lives that life and dyes that death daily , as most of all honours God , and which brings him most glory , which is the thing only , or the only thing , ( as I suppose ) that all Gods Children most desire and long for in this life . 57. He that thus lives , shall ever live ; and he that thus puts sin to death , is past from death to life , and shall never see death , that is the power of death to terrifie him , for death is swallowed up into Victory ; death when it comes shall carry him in triumph , yea triumphantly into the blessed armes of his blessed Jesus , who hath thus redeemed him from Hell , from sin , and from death , to live ever with himself in bliss , and glory , an Eternal life . 58. When I shall find that sin is thus put to death in me , then will I say bouldly , that the Lord hath sent his destroying Angel to do it , that he hath done it with the word of his power , with his own voyce , who is that blessed Arch-Angel of the Covenant of peace and reconciliation . 59. When I shall find that sin is thus rooted up in me by the roots , then will I say , that the Lords hand hath done it , for I know that none but the Lord himself can do such wonders , and work wonderfully thus . 60. When I shall find that sin is destroyed in me , then will I say that the Lord hath visited me gratiously , that he hath spoken peace to my poor soul , and revived it , and refreshed it , then may I say he hath been with me of a truth , and not regarded the low estate of his poor Servant . 61. When I shall find sin dead , then will I say as the Lord liveth , and because he was put to death , and now liveth , I shall live also . 62. Sin being thus banisht and cast out , then shall I see my self free , and taken O Lord into Covenant with thee , then will I say , I am no longer under the Law , but under Grace , which gratious favour , O Lord , do me , that I may henceforth and for ever live unto and for , thine Eternal honour and glory . 63. Ah Lord God , that wert fastned to the Crosse for my sins , and to save my poor Soul ; fasten my sins there , and let them never get loose again , and Ah Lord , let my Soul live ever in thee and possesse thee ever . 64. Ah Lord , that raignest over all Principalities and Powers , reign I most humbly beseech thee over all these Princes , and Powers , that have Dominion over me , that I may be brought into subjection unto thy most holy Laws and live obediently keeping all thy Divine Commandments . That thou , O Lord God , who art God over all blessed for ever and ever , maiest be my God ever , over all , and blesse me also for ever and for ever , that I may ever live in thee , and thee in me . Amen , Amen . 65. If we be so willing to unstrip our selves of our cloathing at night , and to lye down on out beds naked to uncloath our selves of all our glory and honour , pomp and beauty , and to unmind that we are what we are , to the end we may enjoy a few hours quiet and rest ; Ah how willing shall we be to unstrip our selves of all that we possesse , and of our lives too , when that last long night of death shall come and appear to fetch us up from hence , that we may be ever with the Lord , who is our Eternal and everlasting Portion , our infinite and incomprehensible good , and blessed rest and peace , which shall be as it were , ever beginning , and never end nor cease . 66. Ah our God that art what thou art , and yet wilt be pleased to be ours , and to own us for thine own . 67. Ah Lord God , though others satisfie themselves to hear of thee , let me not be satisfied till mine eie see thee . 68. Though others , O Lord , be well contented to know thee as men reach , Let me I beseech thee be satisfied only with thine own reachings , to know thee as thou art to be known , that is , to see and find , and feel thee in me , dwelling , raigning , and ruling there , being all in all and bringing into subjection all powers that lift up themselves in me against thee . 69. Ah Lord God , how much better is it thus to have thee , then to have all things out of thee ? as the Corn , Wine , and Oyl of the World. 70. What , Ah what is Earth to Heaven , these things below , to the things that are above , but as pebbles to pearls , as drosse to gold , or as a shadow to the most glorious and most sublime substance . 71. The one being life , the other death , the one fully satisfies , the other is vain , and brings nothing but vexation of Spirit with it . 72. We cannot know God till we altogether forget our selves , we cannot hear God till we are altogether deaf to our selves , and to all things out of God ; we cannot see God , till we are stark blind to all things besides him , and that is not of him ; we cannot find God as he is , until we have lost our selves , and all things else that concerns him not ( so do and prosper . ) 73. As we know not our latter end , nor are not able to number our daies , so are we not at all able to tell what God is , unlesse he tell us , nor to hear him unlesse he open our hearts , and give us understanding , not comprehend him until he hath made us one with himself , and given us his own Spirit to know him by . 74. Thus if we live to move after his call , and be obedient unto his voyce , we shall so hear , that our Souls shall live and for ever rejoyce , that we live thus to obey him . 75. Ah Lord God Almighty , maker of Heaven and Earth , thou art the all of all those that know thee ; they that know thee , O God as thou art to be known , care to know nothing else , thou art altogether alsufficient to content and satisfie them , with all pleasures and delights , their joyes are full when that they enjoy thee ; And they then say with Jacob , that they have all , and with David desire nothing else either in Heaven above , or Earth beneath . Their wills are so swallowed up into thine , that they are not theirs but thine , and thus to live to thee , and in thee , they count it only to live , and out of thee ( to be ) as if they were not , as if they had no being . 76. I am a Creature , but thy Creature , O Lord my God , I am a man , but created for thy self , for thy glory and my Everlasting good and happinesse , and shall I know that I am thus , such a one , and not be satisfied ; for is there any thing else that can satisfie me thus . 77. Ah Lord thou settest before me life and death , good and evil , light and darknesse , Heaven and Earth , the things above and the things below . Ah suffer me not I most humbly beseech thee in Jesus Christ , to prefer pebbles to pearls , drosse to gold , darknesse to light , death to life , evil to good , Earth to Heaven , these low things here below , to those high and most transcendent glorious things above . But let me give my self to thee , O God , that hast provided and given such rich , rare , and pretious things to me , enjoying them ; let me not care , seek for , or mind these , having thee , let me be fully satisfied , and rejoyce evermore with unspeakable joy . 78. Being thy favourite , O God , who art King of Kings and Lord of Lords , living in thy fear and favour , shall I not rejoyce much more by much than they do , or can do , that are but favourites to men , and have but their favour , they shall all pass away , but thee and thy word of grace ingrafted in me , shall endure for ever and for ever . 79. Ah Lord God , pour out of thy self into me more and more , that I may be made to rejoyce alwaies with unspeakable joy , yea that my joyes may be full . 80. Let me , O Lord , rejoyce much more in despising these things here below , than in prizing of them , and to have a heart to trample them under my feet , than to set them up in my thoughts and affections . These being low as they are , let me , O God , keep them alwaies under my feet , and trample on them as on durt and dung , minding these high and holy things above , which thou givest only in love , and to those only whom thou lovest . 81. Ah Lord God , swallow me up into thy self , that I may be found there , naked and empty of all things out of thee and besides thee , so that I may only possesse thee my only good , blisse , and blessednesse . 82. Ah Lord God , set alwaies before my eies mine Eternal and Everlasting Portion of thy grace , and grant that I may be made thereby a worthy partaker of thine infinite and eternal glory in glory ; so be it Lord , so be it . 83. If any other condition were fitter for me than my present condition , I know that the Lord would give it me , and fit it for me and fit me for it . 84. Ah Lord , give me then a contented and thankful heart alwaies , and in all conditions whatever , seeing thou hast caused me this day to know a fresh , and to be assured , that thou art alwaies with me , takest care for me , and watchest heedfully over me , and that thou wilt be ever unto me , as hitherto thou hast been , my support , strength , assistance and satisfaction . 55. If God be come down into our hearts then all powers that are not of God , are brought down , are brought under into subjection unto his holy Laws , by obedience unto his Divine Commandments ; for where he is present , all that is not of him , must absent it self ; Two being not agreed , they cannot live together , and the stronger will turn out the weaker . 86. Ah Lord , let me alwaies eie thee eying of me , and let my eie be never off from thee ; for I know that thine is not , nor cannot be , off from me . 87. Ah Lord , let me seriously consider , that all things that are done by thee , are done for the good of all those that love thee . 87. Therefore whatever is done at any time whether in Heaven or Earth , let me alwaies say , so Lord would I have in , seeing thou that art Lord of all things and over all , even God blessed for ever and for ever wilt have it so . 88. Ah Lord , suffer not my vile will , to controul at any time thy Divine will ; but let thine be alwaies mine , and mine according unto thine . 89. Ah Lord , suffer me never to go about to bring thy will to mine , but alwaies and in all things labour with all the Powers of my Soul to bring mine to thine . 90. And after I have askt let me be content with what ever I have , knowing that thou , O Lord , seest and knowest my condition . 91. Ah Lord , swallow me up into this blessed condition , that all conditions be a like unto me , and that I may esteem them blessings , and thee and me alike blessed , not in a like degree , but in truth . Thou God blessed over all , and I in thee , blessed by thee , through thy blessed goodnesse unto me . 92. Ah Lord be thou with me where ever I am ( mine ) and then I am sure I shall not want any thing , because , O God , thou that art all full nesse wilt I know , and am sure of , continually fill me . 93. Thou art O God my good , and therefore no evil can or shall come nigh me to hurt me ; for I know that thou alwaies watchest over me for good , and that thou never slumbrest nor sleepest . 94. Ah Lord , thy shadow is unto me safety , let me then alwaies sit under the shadow of thy wings ( that thy Word in me ) may be alwaies the food and the life of my Soul. 95. Ah Lord God , if thou hast made our life thus sweet unto us over all things , and above all things , it is because thy self , being thus the life of our life , we may be taught to spend it so for thee , as we may ever preserve it for thee , to live unto thee for ever and for ever , to praise thee . 96. Ah Lord , I praise thee for that thou hast at this time made me so to touch thee feelingly , so as to feel vertue come out from thee into me , that mine eies are opened so , as I see thee and know thee to be with me and in me . 97. Ah Lord , let this light of thine never depart from me , but let me more and more be swallowed up into it , that by it I may be made more and more able to comprehend it and live in it . 98. Ah Lord God , let these thy dawnings draw me after thee , to follow thee the Lamb of Righteousnesse where ever thou goest , and let me never grow weary , nor faint in the way where ever thou shalt lead me , or what ever thou shalt bid me to do , though it be to spend and to be spent . But grant that I may be alwaies thine , as I know and see through thy good grace in me , that thou art mine . 99. Ah what a most blessed thing is it to live in the Peace of the Lord , and to dye with his Peace . 100. Ah Lord , suffer me not to purchase the whole World ( if it were to be had ) with the committing of one sin against Conscience ; for what shall it profit me to gain the whole World , if I lose my own Soul. 101. Ah Lord , how happy is the man that knoweth thee only , that is , is so swallowed up into thee , as he knoweth none , nor nothing but thee , thou art , O God , over all , and above all in him , and he is only thine , and none but thine . 102. Ah how low , how low is it , to know any thing but thee , O God ? or in comparison of thee . 103. Ah Lord God , let me so know thee , as I may comprehend thee , that I may despise all other knowledge and rest satisfied in this one thing , only necessary . 104. To know thee the true God , and Jesus Christ whom thou hast sent , is the depth of Wisdom , and all things to it ( in comparison of it ) is meer foolishnesse . 105. The Angels know not more , and this knowledge of theirs is but in a degree , and , ah how low and inferiour to that knowledg that is in thee , that is , O God , in thee , in thee . 106. This knowledge is so sweet in its mani-manifestation , that it drowns and consumes both men and Angels in its contemplation . 107. This knowledge is so deep and sweet , that all , both men and Angels do thee only greet . 108. Thus to know thee , O God , is to be in some measure like unto thee , filled with all wisdome and knowledge . 109. But this ( alone ) is given us all to know from thy self , who knowest all things , and givest unto none but what thou knowest , is for thine own glory , O God , and their Everlasting good . 110. Fill , O Lord , fill all the hearts of those that unfeinedly seek thee , and this thy Wisdome , that they may become fools to themselves , and only wise in thee , and for thee . 111. Ah Lord God , what is it to know all things from the Cedar to the Hysop , if we have not our understanding enlightned , to comprehend that we are comprehended of thee . 112. Let me only have this honour , and I will despise all other honours and dishonours , yea let me be despised by all , so that I may be thus honoured O God by thee , by thee O God by thee . 113. All things , O God , compared to the knowledge of thee , is not , nor shall not , I trust , be ever at all regarded or esteemed by me . 114. For if I can but once attain to know thee as thou art to be known ; I am sure I shall have all that I can desire to know , to possesse , or to have . 115. Having thee alone , O God , I shall have all that is , or can ever be attained , either here , or hereafter . 116. I know that there is none in Heaven that have more , or that desire more ; let me have what they have , and I shall then be as they be ( satisfied ) but till I have as much ( at least ) as any , I cannot say that I have enough ; for my desires are as large . And till I am thus filed as they are , that thus know thee , possesse thee , and adore thee ; I cannot but cry out with continual hungring and thirstings . Oh feed me , Oh fill me , for I am empty and want all things ; if thou dost not , O God , thus fill me with thy bounty , and satisfie me with thy loving kindnesse , and cause me to see and know that thou art mine , and that I am only thine . 117. Ah Lord God , I know it is thee only ▪ only thee , that canst cast out Devils ; Ah cast out I most humbly beseech thee all the Devils that are in me ; thou , O God , that raisest from death to life , and that forgivest all our sins freely , even for thine own names sake only . 118. All that is done in me , is done by thee , O God , it is thine arme that bringeth me so great Salvation . 119. Ah Lord God , thou only art able to teach , and none but those that are immediatly taught by thy spirit , know thee , or thy teachings . 120. Ah Lord , teach me then but to know thee as thou art known by thine , and I will not care for any other knowledge , or any other thing ; for he that hath this one thing given him , may truly say as Jacob did , that he hath all . 121. Thou art , O Lord God , that well of life , and water of life , that whoever drinketh off , that is , hath thee in himself , shall never more thirst againe after any other thing , for thou wilt , O Christ , be ever in him a well of water , springing in him , even unto Eternal life . 121. Thou art , O Christ , thou art that bread of life that cometh down from Heaven ( into our hearts ) and feedest our souls in the assurance of faith , sight , and knowledg unto Everlasting life . 122. Thou art ours , and we are thine , and this we are taught by thine own spirit dwelling in us , and not by any other teaching or science . 123. And being thus perswaded and assured our hearts do continually rejoyce , yea and shall rejoyce continually , even for ever and for ever . 124. Such is the Mighty Power of God , unto those that know him , and waite on him , that he maketh ( as it were , at times ) the very stones in the wall to look on us , and to speak good unto us . 125. Such is Gods goodnesse , that his presence brings with it all good , and makes it present to us , and dissipates all evil , so as we are in some measure changed from evil to good , and emptyed of all evil , and filled with all good . But Ah , its duration for the most part , for the most of times , is little , and soon departs ; such is our forwardness , and pronenesse to all evil , and our aversnesse and deadnesse to all that is good , which makes the Children of God ( with Paul ) to be weary , yea stark weary of themselves , as of a dead body , yea to esteem their bodyes , their own natural affections , even as dead bodyes , wherefore they desire to be dissolved , finding such a Law in their members as continually fighteth and warreth against the Law of God in their minds , and leads them so often Captive unto the Law of sin , that they complain in the very language of that blessed Apostle ; Ah wretched man , miserable worm that I am , when shall I be delivered , when shall I be freed and set at liberty , when shall it be with me as my soul desires it were , to live unto God as I should , as I would , and not thus live in death , or dye all the day long whilst I am alive . 126. Ah most glorious and most holy Lord God , it is thy glory that thou art what thou art , and it is our mighty shame that we are what we are , thy purity and thy power , O God , is only known unto thy self ; we indeed see something of thee . But all that all the Angels and blessed in Heaven see , were all their sight and knowledge in one of them , would yet be much less by much then the least drop is to the whole Ocean ; yea then one moment is or would be unto Eternity . Thou art , O God , thou art incomprehensibly glorious , powerful and great , there is no end of thy goodnesse , for it shall continue for ever , and for ever , world without end , so be it , O Lord , so be it , Amen , Amen . 127. Let me , O God , my God , be so swallowed up into thee , as I may ask after nothing but thee , as I may speak of nothing but thee , not hear nothing in me but thee , that I may desire nothing but thee , and may live unto nothing , but thee , so that I may be all thine , and nothing but thine . 128. This knowledge , O God , of thee passeth all understanding , none can speak of it , unless thou speakest it in him , and that is according to us , and not according to thee ; for if thou should'st speak unto us according to thy self , Ah Lord we could not hear thee so , as to comprehend it . 129. As we have thee , O God , so we speak of thee , as we know thee , so we declare thee , as we feel thee , so we praise thee , and as we comprehend thee , so we prise thee , and according as thou art unto us , so we publish it unto others . But alas , alas , what is this to thee , to what thou art . 130. Let not he that hath the most , boast , for he hath nought but what is given him . 131. Let not him that hath the least , be discouraged , for he hath so much as will do him most good at the last . 132. Let not him that is fallen cast himself down over much , for God ( if he seek , him ) will raise him up againe . 133. Let every man waite , and in due time he shall have so much of that , which God seeth and knoweth is best for him . 134. The best of all , is that which God seeth to be best of all for us , and so much he will not fail to give thee ( O man ) who ever thou art , if thou relye and depend on him . 135. And when we have received it , let us lay it up , that is , lay it out , that it may increase , for he that hath most , more shall be given him , he shall have most of all . 136. The blessing of the Almighty , shall , and will alwayes goe along with those that diligently seek him , they shall be sure to see no evil all their dayes . 137. The blessednesse and the happinesse of the Saints , is , to see God , and to know him to be theirs . 138. He shall have him that would have him , he shall be with him that desireth him , he shall be taught by him that giveth himself up unto him , and he shall know him that followeth after him in his wayes , and that delighteth in the keeping of all his Commandements . 139. Delight thy self in the Lord , so shall no evil come upon thee , but all good shall follow thee every where . 140. Fear the Lord , and thy dayes shall be many . 141. Watch over all thy words , and let thy thoughts be as the light , without any darknesse . 142. Have him alwayes nigh thee , that thou mayest not do the thing that is not of him . 143. Comfort thy self , and shake of all fear , for the Lord will honour thee by doing his will in the mid'st of all those where he shall carry thee . 144. Give thy self up to him more and more , that thou mayest be taught by him , and know him . 145. Let thy knowledge be of him to know his will , that thou mayest walk in his holy wayes , and do all that he shall command thee , that thou mayest possesse the good that he hath laid up for thee in himself . 146. Ah Lord , cause me to see every thing as it is in it self , then shall I esteem all things out of thee , as Paul did , as durt , dung , and dross ( compared to thee ) then shall I also know well , how to want , and how to abound . 147. Ah Lord , cause me more and more to know thee , as thou art to be known , for then shall I be more and more weary of all things out of thee , and esteem them as pebbles to Pearls , yea all , as nothing , for alas , alas , what is all , when well considered , when seen and known to be just as it is . 148. If we do not , O God , see thee in all things , what do we see , when our understandings are enlightened by thee ; but Poverty in the greatest riches ; but ignominy in the greatest honour and glory ; but foolishnesse in the greatest wisdome ; weaknesse in the greatest strength ; deformity in the greatest beauty , and meet basenesse in the very greatest splendour of earthly Majesty . All things put together , I am sure are to such an eye , but a thing of nought , a poor empty low thing , nay nothing . 159. Ah Lord , shall we be such fools as to esteem our selves wise , to get and lay up such things as can do us no good , as can stand us in no stead at all in the greatest need of all ; shall we , Ah shall we spend our time , our most pretious time , for that which is so full of vanity , that makes us so vaine , as to think our selves wise , and to lay it up evil against that great and terrible day of the Lord , when the reward will be shame and grief , and anguish , and vexation of spirit . 150. Ah let them , O Lord God that know thee , not trifle away their pretious time thus , but spend it to get thee sure , who only canst make us truly rich , wise , honourable , beautiful and blessed for ever and ever . 151. All the Angels are but as a drop , compared , O God , to thee , they would be as a troubled Sea , or a Sea of trouble , if thou should'st go out of them . 152. None knoweth thee , O God , or can speak of thee as thou art , thou art glorious in holinesse , fearful in praises , doing wonders ; the earth ( man ) is filled with thy Majesty and thy glory ; the dust ( man ) doth praise thee . 153. Ah Lord , let me not mince thy words , cut or carve them , or put them into any other frame , then as thou shalt give them me , if they go forth rough , thou wilt make them smooth , and fit them for those , for whom thou hast appointed them . 154. He that hath chosen the Lord for his God , shall have him , yea hath him , and shall ever have him . 155. Ah Lord God , that soul that loveth thee , and knoweth how lovely thou art , cannot at all be satisfied with any , may not with all these high things here below , the riches , the honours , and the pleasures of the world . 156. It is only Heaven , and the things of Heaven that are in his eye ; for all the things on earth he easily thinks them into nothing , and winks their beauty into blacknesse and deformity . 157. Ah Lord , open the doores of Heaven , yea set wide open those Everlasting gates of thy goodnesse , that the scales of ignorance and worldlinesse being taken away from before the eyes of my understanding ; I may through thy light , see light , even that light of thine , to see and contemplate those most glorious things in glory , even those which thou hast laid up and prepared , and vvilt give unto all those that vvait upon thee , that desire thee , know thee , and love thee . 158. Such as have thee , O God , have , and are sure they shall have alwaies all and above by much what they can desire to have , ask , or crave . 159. Thou , O our God , that fillest Heaven and Earth , with thy bounty and thy goodnesse , wilt not fail to fill also , all the hearts of all those , that draw nigh unto thee , and that depend upon thee . 160. Such shall be sure to lack nothing that take care how to please thee . 161. They that make this one thing their only pleasure , shall never lack the thing that shall make them happy and blessed for ever . 162. Thou lovest us not , O God , because that we are what we are , but because thou art what thou art , thy Love is free from thy self , none constraineth thee as none can give unto thee . 163. Ah Lord God , I know that thou lovest us , not because we love thee , but we it is that love thee , because that thou lovest us . 164. Thou art , O God , all things to all those that depend upon thee , food to the hungry , drink to the thirsty , riches to the poor , wisdom to the simple , liberty to them that are bound , comfort to the comfortlesse , even all things to all , in life , in death and after death . 165. Let the wicked the men of the World have their fill of the World , the Corn , Wine and Oyl thereof : but let me , O God my God , have my fill of thee ; for thou art much better by much , than all thing either in Heaven above , or on Earth below ; do but shine upon me , O Lord , with the light of thy Countenance , that I may see thy light , and I shall rejoyce with unspeakable joy . 166. All things , O Lord God , compared to thee , is blacknesse and darknesse and nothingness , thou only art and there is none besides thee , wherefore my Soul saith with David , whom have I in Heaven but thee , and what is there on all the Earth in comparison of thee ; all other joyes are false joyes , and all other things are nothing , but meer toyes ; for with thee , O God , and only with thee is all joy , unspeakable joy , and everlasting pleasures are at thy right hand . 167. Ah Lord our God , thou art all in all things ; for without thy presence , the best and the greartest things are nothing , to that Soul that knoweth thee what thou art . 168. Thou art , O God , the sweet of all sweets , the light of the light , the glory and the blisse in glory . As in thy presence is all joy : So in thy absence is all sorrow , to all Souls that are acquainted with thee , and to whom thou hast manifested thy self . Therefore the Angels , those glorious , knowing Creatures , endeavour to pry into all thy misteries . Such an endlesse and bottomlesse delight there is in them all , from the greatest to the very least of all . 169. This indeed is such a high and glorious Mount , from which we may justly desire never to come down , but to have there our abiding place . A Tabernacle to dwell in for ever and for ever , not only to behold the glory of our Lord , but the Lord himself , of all our good and our glory . 170. Ah Lord God , that art the wisdom of the wise , the strength of the strong , the honour of the honourable , the power of the powerful , the might of the mighty , the riches of the rich , the goodnesse of those that are good , the blessednesse of the blessed , the beauty of the beautiful , the joy of those that rejoyce , the light of those that see thy light , the Crown and the glory of those that are in glory . Thou only art and there is none besides thee , our God , even God , blessed for ever and for ever . 171. Ah Lord , I know and am assured , that it cannot be better with me , than to be with thee . 172. And to be with thee here on Earth , whilst on Earth , thou knowest , O God , that I esteem it to be my only Heaven . 173. Let me thus have thee , I say , alwaies have thee thus , and thou knowest , O Lord , that knowest all things , that I have all that I would have ; for thou only art all mine all . 174. Ah that thou wouldst , O God , take all things from me , that hinder thy blessed approach to me , and that causeth me to draw back from thee . 175. Ah Lord , thou knowest that there is nothing that I have , but I most willingly offer thee , and would cheerfully give thee to have thee . 176. My life is not dear to me at all to spend for thee , thou knowest , O God my God , that I account it a thing of nought . If thou wilt have it , O God , take it ; for I confesse it s thine and not mine . 177. Yea I trust that all mine is thine , that I am thine , all , both Spirit , Soul , and Body , and that thee , O God , and all thine is mine , both thy Kingdom , power , and glory , for ever , and for ever . 178. Ah blessed change , to be thus changed into all blessednesse , even so , as to have the Lord God for our everlasting Portion . 179. Weary me , O Lord God , weary me more and more of my self , that I may be dissolved , and be with thee which is best of all . 180. For out of thee , O God , my heart is not satisfied , neither can any thing but thy self satisfie it , either that is in Heaven above , or on the Earth below . 181. What , O Lord , what shall I say unto thee , thou knowest all things , and of me and my heart , more than I can tell thee , make me and it , O God , such as thou wilt have me to be , that thou maiest ever own me for thine own . 182. Ah Lord , let me be alwaies on the wing after thee , yea let me pursue hard after thee continually ; let me run and not grow weary , and walk and not faint . 183. O God , that art my God , heat I beseech thee my affections , increase my desires , build me up that I may be a living stone in thy house , and ever speak loudly thy praises . 184. Ah Lord God , let me alwaies have before me Heaven and Hell ; let me see Heaven as it is prepared for the Just , and Hell as it is prepared for the unjust ; Heaven for those that ever eied it , and rejoyced in it , aud Hell for those that never feared it , nor believed it , but by their ungodly lives lived as if there had not been either a Heaven to recompence the Godly , or a Hell to punish the ungodly . 185. Ah Lord , cause me alwaies to eie those things that are invisible , that eie never saw , that ear never heard , nor that ever entred at any time into the heart of any man to conceive ; even those endlesse everlasting joyes , that thou hast , O God , prepared in Jesus Christ , and laid up for all those that love thee . 186. Let me , Ah let me alwaies hearken to hear that sweet and blessed voyce of thy Holy Spirit within me , saying , ( of all the glory that is in glory ) these are all thine , yea all that is mine is thine , and thou art mine . 187. Ah Lord , let me never forget that all these earthly things , must passe away from us in a moment in the twinkling of an eie . But that our Souls are immorral , and shall live for ever and ever , in endlesse unexpressible joyes , or endlesse , everlasting unexpressible Torments . 188. How low , ah how low are the conceptions of any brain , yea the words of men or Angels to expresse and shew forth the life to come , either of the one or of the other , of those beloved of God , that shall ever live and abide in his Love , which is in himself , or for those that are so hated by him , as shall for ever be cast out of his blessed presence , and enjoy the cursed wretched company , of the Devils , and his Angels , in burning and unquenchable flames , where shall be yelling and roaring , weeping and wailing , curses and horrid blasphemies , against that God and his goodnesse , which they know is holy just and good , and this as fuel shall feed that fire , that cannot be quenched , and give life to that gnawing worm ( an accusing condemning Conscience . ) that shall never die ; and thus those poor Souls must and shall live everlastingly . 189. Ah Lord God , give me Faith to believe and grace to repent , that I come not into this place of torment ; but for ever enjoy those eternal and everlasting joyes that thou hast from all Eternity prepared and wilt only give unto those for whom thou hast prepared it . 190. Come Lord Jesus , come quickly , and fill me , and feed me , and satisfie me here with thy good things , that I may ever live to enjoy them and thee . 191. Thy appearances , O great God , are like thy self ( yea they are thy self ) but few ( I fear ) there are that thus see them , and know them thus ; thy power thou shewest most in weaknesse , in such as see , confesse and acknowledge themselves to be weak ; for thou makest the weak strong , and causest ( many times ) the very meanest and simplest , even those ( according to the knowledge of men ) that know least to know most ; for thou hidest thy self from those that seek that knowledge that pufeth up ; but revealest thy self , and shewest thine appearance as the Sun at noon day , to those that deny themselves , and seek only that Wisdom to know thee , that they may give up themselves unto thee . 192. Thus , O God , thou feedest the hungry , but the rich thou sendest empty away , thou confoundest the wisdom of the wise , but makest glad the hearts of thy holy ones , which are the humble ones . 193. Let me not , O God , be cast down , to doubt of thy Love , how low so ever thou shalt cast me , nor lifted up ( above measure ) how high soever thou shalt raise me . 194. Ah Lord God , let my knowledge be , that thou livest in me , and I in thee , that thou art mine and that I am thine . 195. Ah Lord , destroy the adversaries and enemies of my Salvation ( here ) which is thy shining manifesting and appearing in me , unto me , my knowledge of thee to be mine , and I to be thine ; my dying to self , to flesh , and World , to all that is not of thee , and my living only to thee , O God , the God of my Salvation , to thee to thee . 196. My hereafter Salvation , I know that none nor nothing , can hinder me from . I shall ( I know ) enjoy thee , O God , possesse thee , behold thee , know thee and see thee , as thou art to be seen and known . I say , and am sure that nothing is able or shall hinder me from this blessednesse which thou hast prepared for me . 197. Ah were it not for the enemies of our Salvation , which are our own fleshly lusts and vile , affections , which fight and warr continually against thee , O God , our Salvation ( in us ) we should see , know , find and feel the same Salvation ( ever here ) as hereafter , we should contemplate thy beautiful beauty , and thy most glorious glory here , even as in glory hereafter . 198. Ah Lord God , fight then on my behalf consume and destroy wirh an utter destruction all these my enemies which hinder ( here , ) this my so great Salvation , consume and make wast all their powers , and deliver my poor Soul , because I trust in thee , and in thy great name , which are thy faithful promises . 199. As a Fountain gives freely without intermission , or constraint ( but the natural power , or fulnesse that forceth , ) even so , should we that live in God and possesse him , and his fulnesse , be alwaies giving and communicating of what we have . And as a fountain that is stopped a while , being hindred of continuing its largesse , doth as it were during that space , make or lay up provision , to be more larger in its bounty ; even so me thinks should we be and do , if for some time , occasion or opportunity present not , but we are as it were stopped from giving , being unstopt , that is , occasion presenting it self to our charity , we should shew forth by our grosse streams of largenesse , in giving , that the restraint ( of not having occasion , ) was a constraint , and against the supernatural , now natural faculties of our Souls affections . 200. If thus we were alwaies communicating , and when we find not occasion so to do , had in us alwaies a vehement earnest burning desire to give , Ah how like should we be unto our good God , and Heavenly Father , who gives continually and is never weary nor repenteth . Glory to God. In Bourdeaux Ann. 1661. 1. The love of God is the best of Heaven , the very glory in glory . 2. The love of God makes all things lovely to all those that know that they are his beloved . 3. Gods love is sweeter than the hony or the hony comb , much more desired , and to be desired more by much , then all fine gold , and the most pretious Pearls . 4. Gods love is better then Wine to comfort the heart , it is the fatnesse , marrow , and sweetnesse of Heaven , that feeds , feasts , and solaceth the soul. 5. There is nothing in Heaven above to be compared to Gods love . 6. And all things that are here below ; Ah how much below are they all to the love of God. 7. He that hath , or is in the love of God , hath all God , for God is all love . 8. Ah Lord God , love me then so , that I may be filled with love to love thee as I should love thee , to fear thee , as I should fear thee , to honour thee as I should honour thee , and to obey thee as I should obey thee in all things , in spirit , soul and body , by all my thoughts , words and actions , now , henceforth , and for ever more Amen . 9. Ah Lord God , how unspeakably great is thy love to all thy Children and Servants , turning all things to their good , even the very worst of things ( their sins . ) 10. God sheweth his great love unto us , how he loveth us , by shedding abroad his love so in our hearts , as we are made thereby to love him , for naturally we love him not , & therefore did he not give us love to love him , we would , nor could never love him . 11. Ah powerful love that makes ( of us haters ) to become true lovers , to love him in very truth , whom we hated truly . 12. Yea those that have the love of God thus in their hearts , love him so , as it may be truly sayd of them , that they love nothing else , for they love him above their goods , or good name , above their Children , above their Wives , yea much more and above their very lives . They can , and easily do , when called thereto give up all to him and for him , his love doth constrain , to love him again , the heart is so in love with him , finding him so lovely , that it cryes out continually for more love , that it may love him more ; for nothing comforts such souls as Gods love , they make and account his love as himself , and himself to be his love , and being thus loved by him , and living thus in his love , they live in him and he in them , which is the very life of their lives , and the very bliss and Heaven of their Heaven . 13. Such is the love of God unto us his Children , that he swallows us up and houseth us in himself , that we may be all his , and he all ours , that we may put him so on , as be made like him , and partake continually of him , which is our Crown and glory , yea our Crown in glory which will make us shine more beautiful and glorious then ten thousand Sons . 14. Cause me , O Lord God , to declare what thou wilt have me to declare ; cause me to believe what thou wilt have me to believe , cause me to know what thou wilt have me to know and inable me to do all that thou wilt have me to do , that I may be filled with thee , to live to thee and in thee to thine Eternal honour , praise and glory , so be it , O Lord , so be it , Amen , Amen . 15. Goe forth , O God. go forth before me , that I may follow thee where ever thou goest , that thou wilt be unto me a light by night ( in the mid'st of my natural darknesse ) which is darker then the blackest night , and be also unto me a fire by day ( in the mid'st of thine own light in me ) which is clearer and brighter then the brightest day , that I may burn , O God , in the Sacred and Divine flames of saving knowledge , and obedience unto my lives end . 16. Instruct me , O Lord , in thine own Lawes , and write them so upon my heart , that I may never depart from them . 17. Feast me and fil me , O Lord , so with thine own self , that I may be all thine , and thou all mine . 18. It is the spirit of Christ , or Christ in the Spirit ( which is perfect God , ) living in us , that makes us Christians , which is to be like Christ , to be Baptized in him , to have put him on ; and this onenesse with Christ ( God ) is in all the Saints , all the Saints are thus one in God , with Christ , he in us , and we in him . Meditations on Death , how it appears to the Godly , and to the Wicked , after a great Sicknesse . ALl happinesse is in Christ and in possessing of him ; and there is no true happinesse out of Christ. All the whole world is much too little , and too low to be compared to Christ , and to the living in him . Though he should want bread to eat , and Cloathes to put on , Christ I am sure alone will satisfie , and truly please and content any man. A naked Christ , a poor Christ , that is a Christ that shall bring nakednesse , and if as with Job , Poverty and uncomlinesse ; he will be to a Soul that truly knows him , the fairest of ten thousand , without spot or wrinkle , the only faire and beautiful , the only desireable , the whole and only desires , the riches , honour , treasure , and pleasure of all souls that truly know him . A soul that truely knowes Christ , cannot live as he would , without a farther knowledg of him , living in him , to have Communion and fellowship with him , which is of more value to him , and he prizeth it more then ten thousand worlds and lives , Christ being above all things , and more then all things much by much . A Christians last hour is his best hour , the hour of his Death is the best hour of all his life ; yea that hour is the true beginning of life , for Death , sin , and Hell are swallowed up into Victory , and the Devil totally and finally overcome . Death is advantagious unto a Christian divers wayes ; when he dyes then he begins to live in the Lord , who is the Lord of life and glory , then he shall in a very great measure know , feel , and see the unspeakable love of God to him , but I conceive not altogether so as it is in God , that shall even surpasse our knowledge there , for we shall be swallowed up into it , and be filled with it , it shall contain us , but we shall not be able to contain it , and there shall we have continual and perfect love ; to love God perfectly and continually , even as he would have us to love him , which is the continual fulfilling the whole Law , and which will make us of all things most like himself , for God is love , and surely it is the most lovely grace of all graces , both on earth as well as in Heaven ; and so , through grace I have found it ; Ah let us never then pray against Death , which brings us these and a thousand more Heavenly advantages , but rather be prepared to meet it with joy , and imbrace it as our best friend , next to Christ. Ah how sweet is Death , even almost as Heaven , to that soul that is housed in God , and hath his peace made sure with him ; Death to such a soul is much better then any life . Ah how sweet is Death to that soul that knows Heaven is prepared for him , and finds , and feels himself prepared for Heaven , and sees his Saviour with his blessed armes spread abroad to welcome and imbrace him , and his glorious head bowed down to kiss him , and he nigh him , to receive him into his everlasting Habitation of rest , joy , and peace . Death at the worst is but a sweet sleep to the body , to him that dyes in the Lord , for he rests from all his labours ; but it is life to the soul , and it shall ever live in and with the Lord of life and Glory . I am sure to a good Christian , that is , such a one as is in some measure like Christ that lives , and walks , and doth ( as far as he is able ) as Christ did when he was here in the flesh , the thoughts of death , and its being not far off , brings him the most joy next to the Glory of God , and his interest in him by Christ. Ah how sweet is death to that soul that knows himself to be long since dead to all sin . Death is sweet to all such souls , because he befriends them so much as in a moment , to house them in the blessed arms of their blessed Redeemer Christ Jesus . Death is sweet to them that are in Christ , because he carryes them in a moment to live in his presence for ever and for ever , and to enjoy him as he is to be enjoyed , and to be made like him , glorious as he is glorious , though not so glorious . Death is to all that are in Christ , as Eliahs Chariot of fire , which purifies them , and expels all the remainder of Corruption that is within them , that is by death , all evil is done away , we are no more capable of sin by death , death is destroyed , and life appears . But Death to the wicked is the Devils Chariot sent from Hell to bring them quickly there , as Jehu's chariot it drives them furiously thither , from whence none is able to deliver . Death to the Godly is a Consuming fire to all their sins , they shall not ever more be seen or remembred , but it is a fire as from Gods Altar , to purifie their graces , and to make them shine more radiant than the Sun ; after death they shall in a moment be made perfectly pure , and purely perfect , and ever so abide . But Death to the Wicked is that fire of Hell that shall consume all the good that ever they did , so as it shall not , nor cannot be seen nor remembred ; but it will make all the evil that ever they Committed , either in thought , word , or deed , to be ever before the eyes ef God , and all the blessed in Heaven , and before the Devils , and all the damned , and their own , as if writ with a beam of the Sun. Death to those that are in Christ , brings them to hear that sweet and ever blessed voyce of Christ himself ; come ye blessed inherit the Kingdome prepared for you from all Eternity , and well done good and faithful Servant , enter thou into the joy of thy Lord. But death to the Wicked will bring them in a moment for ever to hear that most doleful voyce from the mouth of Christ ; go ye cursed ( with whom ) with the Devil and his Angels into everlasting burning , into that fire that cannot be quenched , which is so hot that a whole world of gold would be given for a drop of water , and yet it is so cold as will make thee for ever to weep and waile , and gnash thy teeth . But it may be thou wilt not believe it , till thou hast felt it ; if thou art such a fool , and such an Enemy to thy own soul , to thine own peril be it . I can and doe assure thee on my souls salvation , that then it will be too late , and thou shalt find no place to repent in , how many tears soever thou sheddest ; wherefore whilst it is to day , hear the voyce of the Lord , who wooes thee to come unto him , that thou mayest have life , and be no longer a neglecter of so great Salvation as is so freely offered unto thee ; and quench not the spirit ( in thee ) no longer , which if thou wilt but now repent and leave for ever thy sins , thou shalt find mercy , and he will seal it to thy heart and Conscience unto the day of Redemption ; awake then thou that sleepest , and arise from the dead and Christ shall give thee life . But know that if thou neglectest it , and wilt put it off till to morrow , know that there is no to morrow in all the Scripture , 't is to day if thou wilt hear his voyce , harden not thy heart , and consider how nigh this day may be past , and how nigh the night may be at hand wherein no man shall work . The Lord speak so effectually to thy dry , obdurate , rocky heart , that it may so hear as thy soul may live , and that these words may prove a savour of death to all thy sins , and of life unto thy poor soul. Death to all that are in Christ is a day of Harvest , of reaping , gatheting , and gain ; it will be to him a day of Espousals , she shall be marryed unto the fairest Bridegroome that ever was ; Absoloms beauty will be blacknesse and uncomlinesse to his , to the richest that ever was ; Solomons riches will be but as Jobs poverty compared to his . And to the most highest in honour that ever was , being King of Kings and Lord of Lords ; to him all Kings shall fall , and cast their Crowns at his feet . Death to a true believer is the best of all things , because it brings him to possesse all things , yea to possesse Christ himself , who is the giver of all things , and much better then all things , much by much . A soul in Christ is alwayes ready to meet and imbrace death at midnight or mid-day , at the Cock-crowing or any other time , he hath his life as it were in his hand , alwayes ready and willing to lay it down , or give it up unto him that gave it him , and redeemed it ; he accounts nothing his own but all Christs , and that he hath all things both in Heaven and earth having him . When Death is ready to carry us into the arms of Christ , the Ark of our peace and rest , then the Devil many times rageth most against us . But Christ our Captain and deliverer , who will save us to the utmost , ( as the Lyon of the tribe of Judah ) roareth against him , and forceth him to a treambling and yielding retreat . But to Saints our Christ appears as a Lamb , meek and pacified , yea as the Lamb of God that taketh away all our sins , that he may present us spotless and unblameable unto his Father , that we may as Children and Co-heires with himself , receive a Crown incorruptible , and the inheritance prepared for us from all Eternity . Death to us , that are dead to sin , and alive to Christ , hath no sting , and therefore cannot in the least do us any harm , wherefore we cherish him , and as a dear friend are glad to hear of him , and to think often on him , and when he comes , we bid him most heartily welcome , entertain him kindly , and lodg him in our bosoms . But to those that know not Christ , his Master , and have no interest in him , nor his mark on their foreheads , he comes in flames of fire , and as a most cruel Executioner , to execute on them the direful and eternal doom of God , and so carries them post and headlong to Hell , delivering them into the hands and power of their grand Enemie the Devil , to be tormented in everlasting burning , world without end , or for ever and for ever . Death Ah how comly art thou in the sight of all Gods children ? that art sent by him , to bring them to see him , their King , Lord and Master , that have so long desired to see this day , and thy delightsome countenance , thou art most welcome and dear as the most dearest brother ; come in thou messenget of the most highest , I know what thou hast to say unto me , thou bringest me the gladdest tidings that ever I heard , I am ready to go with thee when thou wilt , I shall be now soon brought to my long desired home , to my everlasting habitation of repose and rest . Now my Soul thou shalt be no longer perplext nor troubled , all sighing for sin , and fear of sinning shal flie away ; now is that blessed day come wherein thou shalt at once have all thy Prayers answered , all thy desires , petitions and suits granted , and ten thousand times ten thousand more than ever thou didst ask or think ; now thou shalt sin , grieve nor offend thy God no more , but evermore serve , honour , obey and please him . Now thou shalt see him who created thee , God the Father ; him who redeemed thee , Jesus Christ the Son , and him who so often comforted thee , and hath sanctified thee ; the Holy Ghost , the blessed Spirit , three in one , and one in three , which is a great misterie , but most true ; Ah happy they unto whom it hath been manifestly manifested , such have Eternal life , and therefore fear not death . But to the wicked that see and know themselves out of Christ , death is to all such the King of terrors ; they dread and fear him more than all the Kings , Tyrants , Torments and Tormenttors in the World , nay than the Devil himself ; for t is by death that they are sent or brought to keep company for ever one with another ; t is death carries them to that infernal habitation , that throws them headlong into that Lake of fire and brimstone , into that bottomlesse pit of black thick darknesse which may be felt , that binds them in fetters so strong as none is able to deliver them , and then flyes swifter than the wind from them , resolving ( which they know ) never to return to deliver them , and this latter woe , for ever to abide so is the greatest of all ; this sinks their hearts , and hopes , into an everlasting despair , which most of all makes death dreadful to them , and they would much rather lye under the greatest rocks or mountains , or be cast with a milstone about their necks , into the bottom of the Sea : But it cannot be , death will execute his part of the doom pronounced against them , by him that judgeth wisely , righteously and justly , and that spake as never man spake . A Prayer . MOst High , most Holy , Most Heavenly , Eternal , and Incomprehensible Glorrious Lord God , the God and Father of all mercies , and of our Lord and Saviour Jesus Christ ; I they poor and unworthy creature , despicably poor , blind and naked , and out of Christ , I confesse and acknowledge , that I have nothing wherewith to cover my nakedness , and deformity , but unclean , filthy raggs , my own righteousness being unrighteousness , my own obedience being disobedience , my own worthiness being unworthiness , so that all my all is even nothing at all , and can be fitly compared to nothing , but to nothing . I see now and know my self to be a most miserable wretch , the chiefest and the greatest of all sinners , yea the very worst of the worst of all the sons of Adam , dry bones , rottenness , filthiness , barrenness , uncleanness , naughtiness , emptyness , unsavoury salt , a well without water , a broken cistern , that can hold no water , impurity , unholiness , all evil , and altogether all evil , alwaies , without , and within , in Spirit , Soul , and body , all my thoughts , words , and actions , and that continually . I sincerely confess and proclaim , unto thee , O God , and before Angles and men , that there is nothing in me ( as I am in my self ) which doth or can deserve the least of all thy mercies , not the least look of Love , not the least smile , nor glance of one of thine eies ( O Lord ) in favour , nor to be admitted to look up to Heaven , or call thee ( O God ) Father , not to expect the least admittance into thy glorious presence . Thou maiest , O God , thou maiest most justly reprove and reproach me openly , and take all my Prayers , Petitions , and what else soever , and as dung throw them in my face , to my everlasting shame and confusion , and to thine own honour , glory , and praise ; thy Judgment would be just , right , and good , and all both good and bad must and would applaud thee for it , and my own Soul and Conscience would say Amen thereunto ; for there is not one of thy Divine Commandments and most holy Laws but I have broken again , and again , wittingly , willingly , knowingly and presumptuously . I have often cast thy precepts behind my back , and trampled them under my feet , I have often , O God , I confess I have often turned thy grace into wantonness , quencht the sweet and blessed motions of thy Holy Spirit , hated to be reformed , chose the waies of Hell , death , and destruction for body , and Soul , and run knowingly , and wilfully , out af the waies of Heaven , blisse , and everlasting rest and happiness . I would not that thou shouldest reign over me who art the Lord of Life and Glory . I have profan'd thy house thy Sanctuary , thine Ordinances , thy Word and Sacraments , thus even thus , and a thousand times worse , have I rebelliously and traitorously acted against thy Soveraignty and Power , though I knew that thou wert Lord over all and above all , even God blessed for ever and for ever , by whom I did live , move , and had my being . Ah Lord , I know well that thou knowest all that I have ever done against thee , or would have done . I know well that nothing is or can be hid from thee , thou seest into the dark corners and crannies of our hearts , thoughts , and affections , thou knowest what I am , and what I would be , and how I should have thus continued unto my lives end , hadst thou not in love and mercy puld me out of the everlasting burning , as a brand out of the fire , If thou hadst not , O God , come in to my help and succour , the Devil had devoured me , the Devil had destroyed me for ever and for ever ; for I was his captive , his vassal , his slave , I did his will , I obeyed his commands , I did even run when he bid me go . But ever praised be thy transcendent glorious name , O God of all goodnesse , and Father of Love , mercy and compassion , that wert pleased to make my calamity and extremity , thine opportunity , that then even then when thou sawest that all help ( out of thy self ) was in vain , thou shouldest be pleased to come and succour me , and set me free , to break the fetters and chains by which I was led as a most miserable caitif and captive almost into Hell it self , thou hast , O God , thou hast broken the snares and I am escaped , thou hast delivered my Soul from death , and my Songs shall be to praise thee ; whilst I live I will praise thee , O Lord , my deliverer , and never keep silence ; rather would I that my tongue should cleave to the roof of my mouth , than not declare the mercies and the loving kindnesse of thee my God , to my poor soul , and I trust , as well as pray and beseech thee , O my God and Father in Jesus Christ , that thou wilt daily put new Songs of praise into my mouth , and that thou wilt in some measure inable me to speak fitly , worthily and opportunely , of thy gratious dealings towards me , that those that hear and know thee may with me labour to be more affected and delighted with thee , and prize thee yet at a far higher prise , and that other that hear , and know thee not , may so hear , as that they may resolve to seek thee with us , and may see thee to be the fairest of ten thousand , yea the only fair , lovely , beautiful , and desirable . But O incomprehensible , unconceivable , unexpressible goodnesse , love and bounty , the Ocean and Fountain of all bliss , blessedness , and happiness , how can I , how shall I , worm I , nothing I , speak of thee , and of thy gratious dealings unto my poor Soul ? O the heighth , depth , length , and bredth , of thy Love , it is as the Heavens for heighth , as Hell for depth , as Eternity for length , and as from Everlasting to Everlasting for bredth , nay all this is far short of it , it is much more than all this , by much ; for it is thy self , O God , thy only self , thy very self that thou hast given me , thy Kingdom , and thy Glory , and not only in Heaven hereafter , but even now , now , hast thou done this for my poor unworthy Soul ; having often fed , feasted , and solaced my Soul with those ravishing joyes that thou hast laid up and prepared for those that unfaignedly love thee , thou hast in thy goodness , hounty and Love often caused me to tast of that hidden Manna , that bread of Life , and to drink of those Rivers of pleasures that flow from thine own right hand , thou hast many times ( as it were ) carried my Soul into that mountain of happiness , where I have seen thy glorious back parts , thy gratious transcendent goodness , and have beheld in the Spirit , the Celestial Canaan , the new Jerusalem , the City of God , even God in man , communicating himself unto him ; for Christ the hope of glory is in us , dwells in us , and makes his abode there , which is thy Tabernacle , O God , thou hast not only given him for us on the Cross , but thou continually continuest to give him unto us to crucifie our sins and sinful lusts and affections in us , to put them to death , that he himself may live , and reign and rule in us , that we may be thine and thou ours ; Ah Lord God , I praise thee , thou hast often given me the seal of thy Love , thy Holy Spirit witnessing , assuring establishing and perswading , my Soul , heart and Conscience of the free , full , and gratious pardon of all my sins , past , present and to come . Thou hast often , O God , I praise thee , thus covered me , thus spread the banners of thy Love over me , thus made me sit under the shadow of thy branches , thus feasted my Soul in thy banquetting house of Love , rest , peace , and joy , thus shewn me thy beauty and thy glory , thus allured me and tied me fast unto thy self with the cords of thy Divine Love , thus shewn me thy great Salvation , thus given me wisdom and knowledge to know thee my God and Father , and Jesus Christ whom thou hast sent , thus caused me to believe , and hereby made my joyes full , to admiration , adoration , and astonishment : On this glorious Mountain of Grace , have I often desired to abide , that I might continue to abide with thee , to enjoy thee who only art full and perfect joy ; but I know that these changes shall and must come ( as Winter and Summer , ) whilst we are here in the flesh , but the time will come that thou wilt change us but once more , and then we shall live with thee , in thee , and to rhee , for ever and for ever . Ah Love , who can speak of it fitly , or as he should , it is thy Divine Nature , O God , it is thy self , and therefore men nor Angels cannot declare it ; this three-fold Cord ( thy Love , O most blessed and glorious Trinity ) cannot be broken , and against it the gates of Hell shall never prevail . Ah greatness that art good , although thou hast in Heaven Millions of Millions of most glorious Creatures , to look on and converse with , yet notwithstanding such is thy profound humility and condescendence , love and goodnesse , that thou wilt and dost behold , yea and delight too , to behold and communicate unto us poor worms , sinsul dust and ashes , the richest , choycest , greatest and most peculiar treasures of thy grace and glory , even of the very same ( though in a far less degree and measure ) as thou dost unto them that are with thee in Heaven , thou givest us knowledge to know thee , love to love thee , joy to rejoyce in thee , and rest to roul and rest our selves on thee ; they indeed eat and are filled , drink deep and are resatiated , see thy face and are altogether fatisfied . But we indeed here , do eat but the fragments or crums of their so Royal Feast and Banquet , we do but sip of the cup of which they drink so deep , and this to us is but at times , but they are alwaies thus replenished and filled with the good things of thy House ; we indeed see thee , O God , but very darkly at the best sight of thee , to their sight , we know but in part , at the highest pitch of our attainments here in the flesh , and joy and rejoyce but at times ; the World , Ah this wretched World , and the things of the flesh , as cloggs , yea as Mountains of Earth , pull us down to the Earth ; when our Souls are as on Eagles wings soaring up to Heaven , and pull us back when we are as it were peeping into Heaven , yea when , O God , thou dost as it were pull back the vail that we might see even into the Holy of Holies ; thus thou feedest and feastest us ( at times ) with the very bread the blessed ( with thee ) feed on , and causest us to drink the Wine of the same Vintage , and we ( in thy Son Jesus Christ , ) see our selves clean , undefiled , without spot or wrinckle , pardoned , justified , sanctified , yea as if we were already glorified , with thine own glory ; true they have their portion in hand in possession , ours is by promise yet to receive , but we have thy Word ( O God ) who art just , true and unchangable , and therefore we can and do rejoyce as well as they , and with the same joy . And thus O Christ , my Saviour and Redeemer , I know thou wilt present me unto thy Father , even in thine own righteousness , worthiness , and obedience , they shall all be imputed unto me as if they were mine own , and in these thy glorious robes I am sure , and certainly perswaded , I shall find acceptance before God thy Father , who will not be ashamed to own me for his own , nor to be called my God and my Father . I know , and confess , Ah my dear Redeemer , that all my bliss , and happiness , present and future , consists in being united unto thee , and as having an interest and sure title to thy worchiness and obedience ; for in thee , and in thee alone we are heirs of all mercies and blessings , out of thee we are heirs of all miseries , in thee we are children of the Father , but out of thee children of the Devil ; in thee we shall be accepted and accounted worthy , but out of thee rejected and esteemed unworthy ; in thee we shall pass for obedient , even as if we had never transgrest , nor sinned , but out of thee we can be lookt on but as disobedient , and transgressors of all thy most holy Laws and Divine Commandments ; in thee , O Christ , I say in thee , we are fit for Heaven , but out of thee only fit for Hell ; in thee , O Christ , in thee , we are the Fathers delight , but out of thee his hatred ; in thee , O Christ , in thee we have much boldness and free access to the Throne of Grace , but out of thee only shame and confusion of face ; in thee , O Son of Righteousness we are more resplendent , glorious and beautiful than the Sun , but out of thee , Ah out of thee we are blackness , ugliness , and deformity ; in thee , O thou the only all , we have all things , but out of thee we want all things . Ah that thou wouldest give me more and more of thy self , that I might give thee more of my self . Ah that thou wouldest so live in me , that I might only live to thee and for thee , who art the life of my life , yea much better than ten thousand lives . Thus even thus thy blood , O Christ , speaketh good things to us , and for our souls , for whom thou hast dyed , it opens Heavens gates unto us , when it shuts them against others ; it appeaseth the Fathers wrath towards us , when it causeth it to burn against others ; it procureth us all good , when it preventeth all against others ; it maketh our peace , So that we shall ever live in rest and peace with thy Father the God of Peace , with thy self the Prince of Peace , and with thy Holy Spirit the Spirit of Peace , when to others it shall make Warr for ever and for ever . Ah my dear Saviour , send down I most humbly beseech thee thy Holy Spirit into my heart , to sanctifie purifie and purge me from all dead works , from the lust of the eie , the lust of the flesh , and the pride of life , that I may live as thou didst live here in the flesh , doing all the good was possible to be done , from the highest of Grace to the very lowest of Nature , that it may be no longer I that live , but thee in me , and that even whilst I live here in the flesh , it may be by thy Faith , and in thy Faith , O Son of God , who hast loved me and given thy self for me , O Lord , I believe , increase I beseech thee my Faith , that I may increase in strength , grow in grace , from one degree unto another , that having finisht my Course here in thy fear , I may die in thy favour , and after this life ended live with thee and in thee in blisse and glory , world without end . Ah Lord God , seeing I have taken upon me to speak , be thou pleased to hear me , and to continue to inspire and teach me , to direct and instruct me by thy holy spirit , that I may yet prize thee and praise thee , for thy late great and sweet mercyes , pouered and showred down so gratiously and plentiously into my heart and soul on my bed of sicknesse ; Ah how greatly hast thou been pleased to strengthen and comfort me , and to make me to rejoyce in and over all my paines , yea making the thoughts of death , and that King of terrors , to be pleasant and comely in my eyes . Ah the Mountains of the Mountains , the Floods , Rivers , Wells and Springs of true joy , that thou hast been pleased , O God , in Jesus Christ , by thy holy Spirit , to Communicate unto my soul , heart and Conscience , feasting and filling me in the assurance of thy gratious and Divine love , and the pardon of all my sins ; the Floods , O God , of thy most sweet and blessed presence have often covered me , and swallowed up my soul into the Ocean of thy unexpressable and infinite goodness ; Thus , even thus thou raisest up those that are fallen , comfortest those that are afflicted , healest those that are sick , strengthenest those that are weak , inrichest those that are poor , cloathest those that are naked , and settest poor Prisoners free , that they may freely rejoyce in thee ; and this joy I am sure none can , nor none shall take from me , for being thus redeemed and made free by thee , O Christ , we are free indeed , and shall with thee enjoy perfect freedome and Liberty . And now , O Lord God , what shall I render unto thee for all thy many and special mercyes which thou hast been pleased so richly , gratiously , freely , and plentifully to pour down upon my poor soul and body ; I have nothing to offer thee but what is already thine own , all is thine , O God , I confess all mine is thine , and I am thine ; give me I most humbly beseech thee in Jesus Christ , who is worthy , a heart according to thine own heart , that I may walk worthily before thee all the remainder of my dayes , not turning aside or going astray , to the right hand of pleasures , or the left hand of profits , and that I may make it my daily food to keep thy holy Lawes , yea my Heaven here on earth , to do thy will on earth as it is done in Heaven . Let henceforth all my thoughts , words , and actions tend to honour , and glorifie thee , my good God and Heavenly Father , making thine honour only , my honour , and thy glory my glory , redeeming the fore past time of my life , by an exact , serious , careful , watchful , and holy walking in thy most holy wayes , and never be truly satisfied , till thou hast al●ogether sanctified me in spirit soul and body ; so that I may alwayes see my self in thee , and thee in me , and know my self to be thine , and thee to be mine . Ah Lord , thou knowest all my thoughts , affections and desires , yea my very heart , what then shall I say unto thee , make me I beseech thee such as thou would'st have me to be , fit me for thy self , and take me to thy self ; do for me what thou knowest to be best for me , that I may glorifie thee , not what I will , but all that thou wilt , both on soul and body , that I may live that life , and dye that death , by which I may glorifie thee most , is all and the only desires of my heart and soul , so be it Lord , so be it , Amen , Amen . Ah Lord God , that knowest all things , thou knowest what is my end and ayme in publishing this thy work , thine it is , and I trust thou wilt own it ; and therefore I seek no other power to patronize or protect it , and thou owning of it , I care not who disown it ; thou esteeming of it , I care not who dis-esteem it ; thou approving of it , I care not who disapprove of it , and that thou wilt do this , and blesse it too , unto the hearts of many , O Lord , I believe , and therein rejoyce , that it shall prove a Cordial to some , and a Corrisive unto others ; a plaister of healing to some , and a sharp Lance to make the wound deeper of others , even as a savour of life to some , and of death to others , to cast down some , and to raise up others ' , to condemne some , and to justifie others , to give trouble to some , and peace to others ; for some scoffing deriding Ishmaels , rayling Shemeies , sinful Critical censures ; I cannot but think it will meet within this sinful ignorant Nation , and times , because it hath not the false visage on which they prize , that is the invention and flourishes of the brain of humane Wisdome ; for such , Ah Lord , it is not intended , neither by thee I know , nor by me , so I shall not I trust care for , or be a whit troubled at such Curs snarling or barking , for power , I know they shall not have to bite or hurt me . But some true Nathaniels in whom there is neither gale not guile , some spiritually wise unto Salvation , that are able to judge of all things , having that anointing in them that is truth , and no lye , and which teacheth and instructeth them in the truth , many such I hope and trust it shall also meet with , and for them , and for them only , it is I hope by thee , O Lord my God , intended , and so thou knowest it is by me , that they with me may together Laud and praise thee , and give thee the honour due unto thy holy name , for all thy gracious works of wonders wrought in and on my poor soul. I know , O Lord , that what thou hast thus in the abundance of thy mercies given me , is not for my self alone , neither may I monopolize it to my self ; hide away this my Talent in this my house of Clay , not keep this Star , or rather Sun-light from others , but thou expectest and requirest I know well , that as I have freely received , so that I freely impart of it and give it as thine unto others , that I should refresh them with the same refreshing wherewith thou hast refreshed my poor unworthy soul , and comfort , and make glad their hearts with the same comforts , that thou hast made glad and comforted mine , and give them to eat and drink of that true bread and water of life , wherewith thou hast so abundantly and frequently fed , feasted , solaced and refreshed me ; and as it were inrich them with the true riches of saving knowledge , to know thee the true God and Jesus Christ whom thou hast sent , which thou hast , I praise thee , in some measure caused me to know to my Everlasting comfort ; thus , even thus , I am sure , O God , is thy good will and pleasure that I Communicate and forget not what thou hast in so much love Communicated unto me , impart unto them all that thou hast imparted unto me . And I praise thy goodnesse , O God , for that thou hast given me a heart in some measure , heartily to desire it , and longingly , and lovingly , to imbrace with much comfort , joy , and content all occasions whatsoever to do it unto all , without any respect of persons to the poorest and meanest Creature ( according to the flesh ) as well as unto the highest in degree and honour among men , and that their Conditions blessed be thy Name makes no condition with me , for I account my self in very truth , Servant and Debtor unto all , both bond and free , young and old , and would with all my heart and soul do for any of them what thou requirest and Commandest , yea me thinks I would give them what I have , and be without it , that they might have it ; I would be hungry and thirsty , and poor , and naked , to feed , refresh , cloath and make rich their souls . I would most sincerely and willingly that they had all of them a double Portion of the gifts and graces of thy holy Spirit , which thou hast given me , to the end it might be well with them , and they might doubly praise thee . Ah Lord , Stamp on their hearts the seal of thy Divine love ; hide them under thy most sacred and glorious pavilion , that they may be kept safe from the evil day , and from the evil one , who continually seeketh to devout them , swallow them up , O Lord , into thy self , that they may be ever secure , dart , O God , a beam of thy Divine love , that by its reflection , they may have love to love thee again as thou lovest them , not as to measure or degree , that I know well is in none , either on earth or in Heaven , nor cannot be , the most blessed Saints , Angels , Arch Angels , Cherubins and Seraphims , were the love of all those lovely blessed and glorious Creatures emptied into one alone , then even I know his would come short of thine , of thy love , O God , to that Creature whom thou lovest in the least degree ( to Salvation ; ) for thy love is the love of a God , who is love that would be but the love of a Creature , thine would be from thy self alone , that would be from thee , and given by thee , so that the love ( which in sincere love ) I thus in Jesus Christ begg of thee for them , is , that they may have true love for thee and thine continually , that it may continue with them and in them unto the end , till that thou shalt so fill them with that first choyce , and chiefe grace , that they all may be as thou art ( in a degree ) all love . Ah Lord God , confound I pray thee the wisdome of the wise ( I mean thou knowest ) the worldly wise , bring down their pride , and staine their glory , such as will go about to condemne what they cannot mend , and to marre what they cannot make ; turn , O God , their wisdome ( as thou did'st Achitophels ) into foolishnesse , but preserve them unto the end from such a like end , and open the eyes of their understanding , that they may see and acknowledge the errors of their wayes and come speedily out of them , and before ever converted unto thee , that their souls may ever live with thee . Ah Lord God , what a most pittiful thing is it , and of all things to be lamented with , and in teares of blood , that any poor soul should either live or die in sin , that a soul which is of much more value then ten thousand worlds , should be for ever lost and undone , for such a base , vile , filthy thing as is sin , the very excrements of naughtinesse ; and by which , O God , thou that art worthy of all honour , art so much dishonoured , and the Devil so much honoured . Ah how is it to be pittyed , and dolefully lamented , that so many poor souls should believe lyes , and the Father of lyes ( the Devil , ) before thy word and thy self , who art the God of all truth , and love ; how great , Ah how great was thy love , O God , to save poor lost sinners , in sparing and giving thy own only dear and beloved Son , to the most shameful and most painful death of the Cross , to redeem them from sin , death , Hell , and the Devil ; and hast thou not promised with him to give them all things . And Ah how great was thy love , O most sweet Jesus , who did'st so willingly submit to thy Fathers will , and for the glory which was set before thee ( for us sinners ) did'st chearfully endure the Cross , and despise the shame , aud so sits down at the right hand of thy Father , to prepare there a place for us , and by thy continual intercession to prepare us for that place ; and this thy sitting down in glory at his right hand , shews plain that thou hast done all that is to be done , that can be required , all as thou said'st when thou gavest up the Ghost is surely finished , our Redemption fully wrought and compleated , thy Fathers wrath appeased , and he well pleased . Ah Christ ( with and in all humility of heart I speak it ) thou had'st this spirit in thee , thou did'st even as it were thus complain , ye will not come to me that ye may have life ; and did'st weep for and over Jerusalem , because her day of salvation was past , and thy holy spirit in the mouth of thy Prophet complaineth , and as it were lamenteth their sad condition ; saying , Ah why will you dye O House of Israel . And further , how often doth this thy gracious and blessed spirit , O God , leave ( as it were ) thy bosome , and comes and sues and wooes us , that he may sanctifie and make us chosen and fit Vessels for thy use . Ah Lord , thou knowest how often such like considerations have sadened my soul ; that thou who art the God of truth , should'st be thought by so many ( as it were ) a lyer ; for thy Word is not believed by them , but made as a thing of nought , trampled under foot , and cast behind the back ; and Drunkards , Whoremongers , and such vile persons words be received , entertain'd , taken up , welcom'd and preferr'd before thee , O God , before thee , and thy Word , and all thy most gratious offers of grace . Now if such by thy good and gratious Providence , come to read these words , or of that which thou hast made me to write , I humbly pray thee in Jesus Christ thy Son , to pity him and pardon him . Ah fetch home , O God , all windering Prodigals that are in far Countrys ( that is ) far from thee , feeding on Hogs and Harlots , which is , on their own fleshly Carnal Lusts , and vile affect ions . Ah Father , I know thee to be full of love and compassion ; Ah be thou pleased to do for all such as thou hast done for me , for such was my most miserable and woful condition ; But I praise thy glorious Name , thou hast washt , and cleansed , and sanctified my soul. Ah be thou pleased to let them all tast of the same love and kindnesse , let them drink all of the same Cup , and eat of the same meat , and be cloathed with the same Robes , and have a like ring of Love put on their fingers . Ah let them , O Father , Lord of Heaven and Earth , be thus welcomed by the , and owned by thee for thine own , and adorn'd thus gratiously with thine own glory , that thou mayest delight in them , and they may make thee only all their joy , delight , and rejoycing . Ah that the Devil had fewer Servants , and thou , O God , who art all goodnesse had'st more , that he were cast of by all , and thy grace and favour accepted off ; that he were disowned ; and thou , O God , for ever owned , to be only worthy to be believed in , feared , loved , prized , magnified and praised ; let these , and a thousand-fold more of thanksgiving , honour , and glory be given unto thy most sacred , and most glorious Name , who art God of Gods , and Lord of Lords , the very and only true God , blessed for ever and for ever . Thus , even thus , O Lord , I have taken on me through the guidance of thy good spirit , to chatter a little as a Crane or a Swallow , and to speak unto thee , and of thee with a stammering tongue ; thou knowest how far short & scant it is , to what I might would , and me thinks could speak ; if thou would'st be pleased to inable me to declare and shew forth what thou hast in love and mercy stablisht and rooted within me . But in my weaknesse and scantnesse , I trust , O Lord , thou wilt be large , and by and with my little , speak much to their hearts , souls and Consciences ; unto whom I can speak but to the hearing of the eare , and though I had the tongue of an Angel , yet my words could not be effectual . Paul could speak but to Lydias's eare , it was the sweet charming voyce of thy holy spirit that spake to her heart , and begat in her holy and Heavenly affections . Pauls planting and Apollo's watering without thy blessing would be in vaine ; all mans all is nothing at all but emptinesse , it is only thou , O God , that mad'st the soul , that only canst satisfie the soul ; and thou , who only art above Conscience that canst quiet the Conscience , that thou wilt thus graciously and powerfully work on others hearts and lives , with this thy gracious work of grace , with which thou hast so richly and plentiously wrought on mine , and in me , are my hopes , desires , and hearty , humble and affectionate prayers , and for this end , and to bring glory to thy Eternrl , most holy , and most glorious name . I send it forth under the shadow of thy wings , to be protected . Ah Lord , hear me , and graciously answer me , and do for me and all thine , much more abundantly then I or they can ask or think according to the greatnesse of thy goodnesse , and the goodnesse of thy greatnesse ; and all I humbly beg , ask , and crave in the name , and for the sake and worthinesse of Jesus Christ the Righteous , thy dear Son , and my dear Saviour and Redeemer , for whom my soul doth , and shall ever praise thee , and to him with thine own sacred , holy , divine and glorious Majesty , and blessed spirit be now and alwayes given by me and all thine , as all due is and to none else , honour , glory , power , might , dominion and thanksgiving for ever and for ever , Amen , Amen . so be it , Lord so be it , Amen , and Amen . IF then all this thou wilt receive , Thou must thy self of all bereave : Thou must thy self for ever loose , If Christ thou wilt for ever choose : And if this choyse thou here dost make ; Christ will thy soul never forsake : For if thou dost to all sin dye , Thou shalt with him live Eternally : Where all his glory thou shalt see , And live in him , and he in thee : Ye shall no more be two , but one , As is the Father and the Son : Eke with the Holy Ghost all three , Shall give themselves to live in thee : Ah ' blessed gift and ' blessed life , Where all is peace , no war , no strife : Where time shall never wear away , Where is no night , but all is day : Which day shall never have amend , And all our work shall only tend , To give God praise for all his love , Who sits above all powers above : Those three in one , and one in three , That blessed were , are , and shall be : Beginning they had never none , And therefore end shall not be known . All time that 's past , is with them present , And that to come is never absent . Therefore in them thou all shalt see , That passed is , and what 's to be . Which shall thee fill with such great joy's , That thou shalt still lift up thy voyce . And with the Angels , and blessed sing , Praise to our God , Praise to our King. Let all praise , honour , and glory be given to God , the God of all glory , from whom I have received all that I have , both to will , and to do . FINIS . Notes, typically marginal, from the original text Notes for div A25963-e6050 True love in loving God , or loving God truely . True love in loving ones self or loving ones self truly . True love in loving ones Neighbours , or loving ones Neighbours truly . False love to God , or loving God falsely . False love to ones self , or loving ones self falsely . False love to our Neighbour , or loving our Neighbour falsely . Prov. 30. 6. Add thou not unto his words , lest he reprove thee , & thou be found a lyar . Notes for div A25963-e11950 See here the uglinesse , basenesse , and vilenesse of sin . A spiritual soul Looking-glass , or a glass to see the soul , whether it be Spiritual or Carnal . Notes for div A25963-e14160 See here in some little measure what heaven is , and what hell is . Notes for div A25963-e18970 Gal. 3 , 27. 
A53685	----	A discourse of the work of the Holy Spirit in prayer with a brief enquiry into the nature and use of mental prayer and forms / by John Owen ... Owen, John, 1616-1683. 1682 Approx. 358 KB of XML-encoded text transcribed from 147 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A53685 Wing O738 ESTC R11815 13014630 ocm 13014630 96531 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53685) Transcribed from: (Early English Books Online ; image set 96531) Images scanned from microfilm: (Early English books, 1641-1700 ; 394:13) A discourse of the work of the Holy Spirit in prayer with a brief enquiry into the nature and use of mental prayer and forms / by John Owen ... Owen, John, 1616-1683. [49], 240 p. Printed for Nathanael Ponder ..., London : 1682. Errata: p. [48]. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Judith Siefring Sampled and proofread 2005-04 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A DISCOURSE OF THE WORK OF THE HOLY SPIRIT IN PRAYER . WITH A brief Enquiry into the Nature and Use of Mental Prayer and Forms . By JOHN OWEN , D. D. LONDON , Printed for Nathanael Ponder , at the Sign of the Peacock , in the Poultry , near the Church , 1682. PREFACE TO THE READER . IT is altogether needless to premise any thing in this place , concerning the Necessity , Benefit and Use of Prayer in general . All men will readily acknowledge , that as without it there can be no Religion at all , so the Life and Exercise of all Religion doth principally consist therein . Wherefore that Way and Profession in Religion , which gives the best Directions for it , with the most effectual Motives unto it , and most aboundeth in its Observance , hath therein the Advantage of all others . Hence also it follows , that as all Errors which either pervert its nature , or countenance a neglect of a due Attendanceunto it , are pernitious in Religion ; so Differences in Opinion , and Disputes about any of its Vital Concerns cannot but be dangerous , and of evil consequence . For on each hand , these pretend unto an immediate Regulation of Christian practice in a matter of the highest Importance unto the Glory of God , and the Salvation of the Souls of men . Whereas therefore there is nothing more requisite in our Religion , than that true Apprehensions of its Nature and Use be preserved in the minds of men , the Declaration and Defence of them , when they are opposed or unduely traduced , is not only justifiable but necessary also . This is the Design of the ensuing Discourse . There is in the Scripture a Promise of the Holy Ghost to be given unto the Church as a Spirit of Grace and Supplications . As such also , there are particular Operations ascribed unto him . Mention is likewise frequently made of the Aids and Assistances which he affords unto Believers in and unto their Prayers . Hence they are said to PRAY ALWAYS , WITH ALL PRAYER AND SUPPLICATIONS IN THE SPIRIT . Of the want of these Aids and Assistances to enable them to pray according to the Mind of God , some do profess that they have Experience , as also of their Efficacy unto that End when they are received . Accordingly these regulate themselves in this whole Duty , in the Expectation or Improvement of them . And there are those who , being accommodated with other Aids of another Nature , to the same purpose , which they esteem sufficient for them , do look on the former Profession and Plea of an Ability to pray by the Aids and Assistances of the Holy Spirit , to be a meer empty pretence . And in the management of these different Apprehensions , those at Variance seem to be almost Barbarians one to another , the one being not able to understand what the other do vehemently affirm . For they are determined in their minds , not meerly by notions of Truth and Falshood , but by the Experience which they have of the things themselves ; a sense and understanding whereof they can by no means communicate unto one another . For whereas spiritual Experience of Truth , is above all other Demonstrations unto them that do enjoy it ; so it cannot be made an Argument for the Enlightening and Conviction of others . Hence those who plead for Prayer by vertue of supplies of Gifts and Grace from the Holy Spirit , do admire that the use or necessity of them herein should be contradicted . Nor can they understand what they intend , who seem to deny , that it is every mans Duty in all his Circumstances , to pray as well as he can , and to make use in his so doing , of the Assistance of the Spirit of God. And by Prayer they mean that , which the most eminent and only proper signification of the word doth denote , namely , that which is vocal . Some , on the other side , are so far from the understanding of these things , or a conviction of their Reality , that with the highest confidence they despise and reproach the pretence of them . To pray in the Spirit is used as a notable Expression of scorn ; the thing signified being esteemed fond and contemptible . Moreover in such cases as this , men are apt to run into Excesses in things and ways , which they judge expedient , either to countenance their own Opinions , or to depress and decry those of them from whom they differ . And no Instances can be given in this kind of greater Extravagancies , than in that under consideration . For hence it is , that some do ascribe the Original of Free Prayer amongst us by the Assistance of the Spirit of God , unto an Invention of the Jesuits ; which is no doubt , to make them the Authors of the Bible . And others do avow that all Forms of Prayer used amongst us in publick Worship , are meer Traductions from the Roman Breviaries and Missal . But these things will be afterwards spoken unto . They are here mentioned only to evince the use of a sedate enquiry into the Truth or the mind of God in this matter , which is the design of the ensuing Discourse . That which should principally guide us in the management of this enquiry , is , that it be done unto spiritual advantage and Edification , without strife or contention . Now this cannot be without a diligent and constant Attendance unto the two sole Rules of judgment herein , namely , Scripture-Revelation and the Experience of them that do believe . For although the latter is to be regulated by the former ; yet where it is so , it is a safe Rule unto them in whom it is . And in this case , as in water , Face answereth unto Face ; so do Scripture Revelation and spiritual Experience unto one another . All other Reasonings from Customs , Traditions , and feigned consequences , are here of no use . The enquiries before us are concerning the Nature of the Work of the Holy Spirit in the Aids and Assistances which he gives unto Believers in and unto their Prayers , according unto the mind of God , as also what are the Effects and Fruits of that Work of his , or what are the spiritual Abilities which are communicated unto them thereby . Antecedently hereunto , it should be enquired , whether indeed there be any such thing or no , or whether they are only vainly pretended unto by some that are deceived . But the Determination hereof , depending absolutely on the foregoing enquirie , it may be handled jointly with them , and needs no distinct consideration . He that would not deceive nor be deceived in his enquiry after these things , must diligently attend unto the two forementioned Rules of Scripture Testimony and Experience . Other safe Guides he hath none . Yet will it also be granted , that from the Light of Nature , whence this Duty springs , wherein it is founded , from whence as unto its Essence it cannot vary , as also from generally received Principles of Religion suited thereunto , with the uncorrupted practice of the Church of God in former Ages , much direction may be given unto the Understanding of those Testimonies , and Examination of that Experience . Wherefore the foundation of the whole ensuing Discourse is laid in the consideration and exposition of some of those Texts of Scripture wherein these things are expresly revealed and proposed unto us ; for to insist on them all , were endless . This we principally labour in , as that whereby not only must the controversy be finally determined ; but the Persons that manage it be eternally judged . What is added concerning the Experience of them that do believe the Truth herein , claims no more of Argument unto them that have it not , than it hath Evidence of proceeding from , and being suited unto those Divine Testimonies . But whereas the things that belong unto it , are of great moment unto them who do enjoy it , as containing the principal Acts , Ways and Means of our Entercourse and Communion with God by Christ Jesus , they are here somewhat at large on all occasions insisted on for the Edification of those whose concernment lyeth only in the practice of the Duty it self . Unless therefore it can be proved , that the Testimonies of the Scripture produced and insisted on , do not contain that sense and Understanding which the words do determinately express ( for that only is pleaded , ) or that some have not an Experience of the Truth and Power of that sense of them , enabling them to live unto God in this Duty according to it , all other Contests about this matter are vain and useless . But yet there is no such Work of the Holy Spirit pleaded herein , as should be absolutely inconsistent with , or Condemnatory of all those outward Aids of Prayer , by set composed Forms , which are almost every where made use of . For the Device being antient , and in some degree or measure received generally in the Christian World , ( though a no less general Apostasy in many things from the Rule of Truth at the same time , in the same Persons and places , cannot be denied ) I shall not judge of what Advantage it may be , or hath been unto the Souls of men , nor what Acceptance they have found therein , where it is not too much abused . The substance of what we plead from Scripture and Experience is only this ; That whereas God hath graciously promised his Holy Spirit , as a Spirit of Grace and Supplications , unto them that do believe , enabling them to pray according to his Mind and Will , in all the circumstances and capacities wherein they are , or which they may be called unto ; it is the Duty of them who are enlightened with the Truth hereof , to expect those promised Aids and Assistances in and unto their Prayers , and to pray according to the Ability which they receive thereby . To deny this to be their Duty , or to deprive them of their Liberty to discharge it on all occasions , riseth up in direct opposition unto the Divine Instruction of the sacred Word . But moreover as was before intimated , there are some generally allowed Principles , which though not always duely considered , yet cannot at any time be modestly denyed , that give Direction towards the right Performance of our Duty herein . And they are these that sollow . 1. It is the Duty of every man to pray for himself . The Light of Nature , multiplied Divine Commands , with our necessary dependance on God and subjection unto him , give Life and Light unto this Principle . To owne a Divine Being , is to owne That which is to be prayed unto , and that it is our Duty so to do . 2. It is the Duty of some , by vertue of natural Relation , or of Office , to pray with and for others also . So is it the Duty of Parents and Masters of Families to pray with and for their Children and Housholds . This also derives from those great Principles of natural Light , that God is to be worshipped in all Societies of his own erection ; and that those in the Relations mentioned , are obliged to seek the chiefest good of them that are committed unto their care ; and so is it frequently enjoyned in the Scripture . In like manner it is the Duty of Ministers to pray with and for their Flocks , by vertue of especial Institution . These things cannot be , nor so far as I know of , are questioned by any : But practically the most of men live in an open neglect of their Duty herein . Were this but diligently attended unto from the first instance of natural and moral Relations , unto the instituted Offices of Ministers and publick Teachers , we should have less contests about the Nature and Manner of praying than at present we have . It is holy practice that must reconcile differences in Religion , or they will never be reconciled in this World. 3. Every one who prayeth either by himself and for himself , or with others and for them , is obliged as unto all the uses , properties and circumstances of Prayer , to pray as well as he is able . For by the Light of Nature every one is obliged in all instances to serve God with his Best . The Consirmation and Exemplification hereof , was one end of the Institution of Sacrifices under the Old Testament . For it was ordained in them , that the chief and best of every thing was to be offered unto God. Neither the nature of God , nor our own Duty towards him , will admit that we should expect any Acceptance with him , unless our design be to serve him with the Best that we have , both for matter and manner . So is the mind of God himself declared in the Prophet . If you offer the blind for Sacrifice , is it not Evil ? and if you offer the Lame and the Sick , is it not Evil ? Ye brought that which was torn , and that which was Lame and Sick ; should I accept this at your hands , saith the Lord ? But cursed be the Deceiver , who hath in his Flock a Male , and voweth and sacrificeth unto the Lord a corrupt thing : For I am a great King , saith the Lord of Hosts , and my Name is dreadful among the Heathen . 4. In our Reasonable service , the Best wherewith we can serve God , consists in the Intense sincere actings of the Faculties and Affections of our minds , according unto their respective powers , through the use of the best Assistances we can attain . And if we omit , or forgo in any instance , the Exercise of them according to the utmost of our present Ability , we offer unto God the Sick and the Lame . If men can take it on themselves in the Sight of God , that the Invention and use of set Forms of Prayer and other the like outward modes of Divine Worship , is the best that he hath endowed them withal for his service , they are free from the force of this consideration . 5. There is no man but , in the use of the Aids which God hath prepared for that purpose , he is able to pray according to the Will of God , and as he is in Duty obliged , whether he pray by himself and for himself , or with others and for them also . There is not by these means perfection attainable in the performance of any Duty : Neither can all attain the same measure and degree as unto the usefulness of Prayer and manner of praying ; But every one may attain unto that wherein he shall be accepted with God , and according unto the Duty whereunto he is obliged , whether personally or by vertue of any Relation wherein he stands unto others . To suppose that God requireth Duties of men which they cannot perform in an acceptable manner , by vertue and in the use of those Aids which he hath prepared and promised unto that End , is to reflect Dishonour on his Goodness and Wisdom in his Commands . Wherefore no man is obliged to pray in any Circumstances by vertue of any Relation or Office , but he is able so to do according unto what is required of him ; and what he is not able for , he is not called unto . 6. We are expresly commanded to pray , but are no where commanded to make Prayers for our selves , much less for others . This is supperadded for a supposed conveniency unto the light of Nature and Scripture-Institution . 7. There is Assistance promised unto Believers , to enable them to pray according unto the Will of God ; there is no assistance promised , to enable any to make Prayers for others . The former part of this Assertion is explained and proved in the ensuing discourse ; and the latter cannot be disproved . And if it should be granted , that the Work of composing Prayers for others is a good Work , falling under the general Aids of the Holy Spirit necessary unto every good Work whatever ; yet are not those Aids of the same kind and nature with his actual Assistances in and unto Prayer , as he is the Spirit of Grace and Supplications . For in the use of those Assistances by Grace and Gifts , every man that useth them doth actually pray , nor are they otherwise to be used : But men do not pray in the making and composing Forms of Prayer , though they may do so in the reading of them afterward . 8. Whatever Forms of Prayer were given out unto the use of the Church by Divine Authority and Inspiration , as the Lords Prayer and the Psalms or Prayers of David , they are to have their Everlasting use therein , according unto what they were designed unto . And be their End and Use what it will , they can give no more warranty for Humane compositions unto the same End and the Injunction of their use , than for other Humane Writings to be added unto the Scripture . These and the like Principles which are evident in their own light and truth , will be of Use to direct us in the Argument in hand , so far as our present design is concerned therein . For it is the Vindication of our own Principles and Practice , that is principally designed , and not an opposition unto those of other men . Wherefore , as was before intimated , neither these Principles , nor the Divine Testimonies , which we shall more largely insist upon , are ingaged to condemn all Use of set Forms of Prayers as sinful in themselves or absolutely unlawful , or such as so vitiate the Worship of God as to render it wholly unacceptable in them that chuse so to worship him . For God will accept the Persons of those who sincerely seek him , though through invincible ignorance they may mistake in sundry things as unto the way and manner of his Worship . And how far as unto particular instances of miscarriage this Rule may extend , He only knows ; and of men , whatever they pretend , not one . And where any do worship God in Christ , with an Evidence of holy Fear and Sincerity , and walk in a Conversation answerable unto the Rule of the Gospel , though they have manifold Corruptions in the way of their Worship , I shall never judge severely either of their present Acceptance with God , or of their future Eternal Condition . This is a safe Rule with respect unto others ; our own is , to attend with all Diligence unto what God hath revealed concerning his Worship , and absolutely comply therewith , without which we can neither please Him , nor come to the Enjoyment of Him. I do acknowledge also that the general prevalency of the Use of set Forms of Prayer of Humane Invention in Christian Assemblies for many ages ( more than any other Argument that is urged for their necessity ) requires a tenderness in judgment as unto the whole nature of them , and the Acceptance of their Persons in the Duty of Prayer by whom they are used . Yet no consideration of this usage , seeing it is not warranted by the Scriptures , nor is of Apostolical Example , nor is countenanced by the practice of the primitive Churches , ought to hinder us from discerning and judging of the Evils and Inconveniencies that have ensued thereon ; Nor from discovering how far they are unwarrantable as unto their Imposition . And these evils may be here a little considered . The Beginnings of the Introduction of the Use of set Forms of Prayer of Humane composition , into the Worship of the Church , are altogether uncertain . But that the Reception of them was progressive by new Additions from time to time , is known to all . For neither Rome , nor the present Roman Missal were built in a day . In that and the Breviaries did the whole Worship of the Church issue , at least in these parts of the World. No man is so fond as to suppose that they were of one entire composition , the Work of one Age , of one man , or any Assembly of men at the same time ; unless they be so brutishly devout as to suppose that the Mass-book was brought from Heaven unto the Pope by an Angel , as the Alcoran was to Mahomet . It is evident indeed , that the common People , at least , of the Communion of the Papal Church , do believe it to be as much of a Divine Original , as the Scripture , and that on the same grounds of the proposal of it unto them as the only means of Divine Worship , by their Church . Hence is it unto them an Idol . But it is well enough known how from small Beginnings by various Accessions it increased unto its present Form and Station . And this Progress in the Reception of devised Forms of Prayer in the Worship of the Church , carried along with it sundry pernitious concomitants , which we may briefly consider . 1. In and by the Additions made unto the first received Forms , the superstitious and corrupt Doctrines of the Apostasy in several Ages , were insinuated into the worship of the Church . That such superstitious and corrupt Doctrines were gradually introduced into the Church , is acknowledged by all Protestants , and is sufficiently known ; the supposition of it is the sole foundation of the Reformation . And by this Artifice of new Additions to received Forms , they were from time to time admitted into , and stated in the Worship of the Church , by which principally to this very day , they preserve their station in the minds of men . Were that foundation of them taken away , they would quickly fall to the ground . By this means did those Abominations of Transubstantiation and the Sacrifice of the Mass , both leaven and poyson the whole Worship of the publick Assemblies , and imposed themselves on the credulity of the People . The Disputes of Speculative men , superstitious and subtle , about these things , had never infected the minds of the common People of Christians nor ever been the means of that Idolatry , which at length spread it self over the whole visible Church of these parts of the World , had not this Device of prescribed Forms of Prayer wherein those Abominations were not only expressed , but graphically represented and acted ( so violently affecting the carnal Minds of men superstitious and ignorant ) imposed them on their practice ; which gradually hardened them with an obdurate credulity . For although they saw no ground or reason Doctrinally to believe what was proposed unto them about Transubstantiation and the Sacrifice of the Mass , and might easily have seen that they were contradictory unto all the conductive Principles of men and Christians , namely Faith , Reason and Sense ; yet they deceived themselves into an obstinate pretence of believing in the notion of Truth , of what they had admitted in practice . Men I say of corrupt minds , might have disputed long enough about vagrant Forms , Accidents without subjects , Transmutation of substances without Accidents , Sacrifices bloody and unbloody , before they had vitiated the whole Worship of the Church with gross Idolatry ; had not this engine been made use of for its introduction ; and the minds of men by this means inveagled with the practice of it . But when the whole matter and means of it was gradually insinuated into , and at length comprized in those Forms of Prayer , which they were obliged continually to use in Divine Service , their whole Souls became leavened and tainted with a confidence in , and love unto these Abominations . Hence it was , that the Doctrines concerning the Sacraments and the whole worship of God in the Church , as they became gradually corrupted , were not at once Objectively and Doctrinally proposed to the minds and considerations of men , to be received or rejected according to the Evidence they had of their Truth or Error ( a method due to the Constitution of our Natures ) but gradually insinuated into their practice by Additional Forms of Prayer , which they esteemed themselves obliged to use and observe . This was the gilding of the poysonous Pill , whose operation , when it was swallowed , was to bereave men of their Sense , Reason , and Faith , and make them madly avow that to be true , which was contrary unto them all . Besides , as was before intimated , the things themselves that were the ground-work of Idolatry , namely Transubstantiation and the Sacrifice of the Mass , were so acted and represented in those Forms of Worship , as to take great impression on the minds of carnal men until they were mad on their Idols . For when all Religion and Devotion is let into the Soul by Fancy , and Imagination excited by outward spectacles , they will make mad work in the World , as they have done , and yet continue to do . But hereof I shall speak in the next place . It had therefore been utterly impossible that an Idolatrous Worship should have been introduced into the Church in general , had not the Opinion of the necessity of devised Forms of Prayer been first universally received . At least it had not been so introduced and so established , as to procure and cause the shedding of the blood of thousands of Holy persons for not complying with it . By this means alone was brought in that fatal engine of the Churches Ruine , from whose murderous efficacy few escaped with their Lives , or Souls . Had all Churches continued in the Liberty wherein they were placed and left by our Lord Jesus Christ and his Apostles , it is possible that many Irregularities might have prevailed in some of them , and many mistakes been admitted in their practice ; Yet this monster of the Mass devouring the Souls of the most , and drinking the blood of many , had never been conceived nor brought forth , at least not nourished into that terrible form and Power wherein it appeared and acted for many Ages in the World. And upon the account thereof it is not without cause that the Jews say that the Christians received their Tephilloth or Prayer-books from Armillus , that is , Antichrist . It is true , that when the Doctrine of Religion is determined and established by civil Laws , the Laws of the Nation where it is professed , as the Rule of all outward Advantages , Liturgies composed in compliance therewithal , are not so subject to this mischief : But this ariseth from that external cause alone . Otherwise where ever those who have the ordering of these things do deviate from the Truth once received , as it is common for the most so to do , Forms of Prayers answerable unto those deviations would quickly be insinuated . And the present various Liturgies that are amongst the several sorts of Christians in the World , are of little other use than to establish their minds in their peculiar Errors , which by this means they adhere unto as Articles of their Faith. And hereby did God suffer contempt to be cast upon the supposed Wisdom of men about his Worship and the ways of it . They would not trust unto his Institutions and his Care of them ; but did first put the Ark into a Cart , and then like Uzzah put forth a hand of force to hold it when it seemed to shake . For it is certain that , if not the first Invention , yet the first publick Recommendation and prescription of devised Forms of Prayer unto the practice of the Churches , were designed to prevent the insinuation of false opinions and corrupt Modes of Worship into the publick Administrations . This was feared from Persons infected with Heresy that might creep into their Ministry . So the Orthodox and the Arians composed Prayers , Hymns and Doxologies , the one against the other , inserting in them passages confirming their own profession , and condemning that of their Adversaries . Now however this Invention might be approved whilest it kept within bounds , yet it proved the Trojan Horse that brought in all evils into the City of God in its Belly . For he who was then at work in the Mystery of Iniquity , laid hold on the Engine and occasion to corrupt those Prayers , which by the constitution of them who had obtained Power in them , the Churches were obliged and confined unto . And this took place effectually in the constitution of the Worship of the second Race of Christians , or the Nations that were converted unto the Christian Faith after they had destroyed the Western Roman Empire . To speak briefly and plainly , it was by this means alone , namely , of the necessary Use of devised Forms of Prayer in the Assemblies of the Church , and of them alone , that the Mass , with its Transubstantiation and Sacrifice , and all the Idolatrous Worship wherewith they were accompanied , were introduced , until the World inflamed with those Idols , drench'd it self in the bloud of the Saints and Martyrs of Christ for their Testimony against those abominations . And if it had been sooner discovered , that no Church was intrusted with Power from Christ to frame and impose such devised Forms of Worship , as are not warranted by the Scripture , innumerable Evils might have been prevented . For that there were no Liturgies composed , no imposed Use of them , in the Primitive Churches for some ages , is demonstratively proved with the very same arguments whereby we prove that they had neither the Mass , nor the use of Images in their Worship . For besides the utter silence of them in the Apostolical writings , and those of the next ensuing Ages , which is sufficient to discard their pretence unto any such Antiquity , there are such descriptions given of the practice of the Churches in their Worship , as are inconsistent with them and exclusive of them ; besides , they give such a new Face of Divine Worship , so different from the portraicture of it delivered in the Scripture , as is hardly reconcileable thereunto , and so not quickly embraced in the Church . I do not say , that this fatal Consequence of the Introduction of humanely devised set Forms of Prayer in the Worship of the Church in the horrible abuse made of it , is sufficient to condemn them as absolutely unlawful . For where the Opinions leading unto such Idolatrous practices are openly rejected and condemned as was before intimated , there all the Causes , Means and Occasions of that Idolatry may be taken out of them , and separate from them , as it is in the Liturgies of the Reformed Churches whether imposed or left free . But it is sufficient to lay in the Balance against that veneration which their general observance in many ages may invite or procure . And it is so also to warrant the Disciples of Christ to stand fast in the Liberty wherewith he hath made them free . Another Evil which either accompanied or closely followed on the Introduction of devised Forms of Prayer into the Church , was a supposed necessity of adorning the Observance of them with sundry Arbitrary Ceremonies . And this also in the End as is confessed among all Protestants , encreased Superstition in its Worship , with various practices leading unto Idolatry . It is evident that the Use of free Prayer in Church Administrations , can admit of no Ceremonies but such as are either of Divine Institution , or are natural circumstances of the actions wherein the Duties of Worship do materially consist . Divine Institution and Natural Light , are the Rules of all that order and Decency which is needful unto it . But when these devised Forms were introduced , with a supposition of their necessity and sole use in the Church in all acts of immediate Worship , men quickly sound that it was needful to set them off with Adventitious ornaments . Hereon there was gradually sound out and prescribed unto constant Observation so many outward Postures and Gestures , with Attires , Musick , Bowings , Cringes , Crossings , Venerations , Censings , Altars , Images , Crucifixes , Responds , Alternatives , and such a rabble of other Ceremonies , as rendred the whole worship of the Church ludicrous , burdensome and superstitions . And hereon it came to pass that he who is to officiate in Divine Service , is obliged to learn and practise so many turnings and windings of himself , Eastward and Westward , to the Altar , to the Wall , to the People ; So many Gestures and postures in kneeling , rising , Standings , Bowings , less and profound , secret and loud speakings , in a due Observance of the Interposition of Crossings , with Removals from one place to another , with provision of Attires , in their variety of Colours and respect to all the Furniture of their Altars , as are difficult to learn , and foolishly antick in their practice , above all the preparations of Players for the Stage . Injunctions for these and the like observances , are the subject of the Rubrick of the Missal , and the Cautels of the Mass. That these things have not only no Affinity with the purity , simplicity and Spiritualty of Evangelical Worship , but were invented utterly to exclude it out of the Church and the minds of men , needs no proof unto any , who ever read the Scripture with due consideration . Nor is the Office of the Ministery less corrupted and destroyed by it . For besides a so●●y Cunning in this practice , and the reading of some Forms of words in an accommodation unto these Rites , there was little more besides an easy good Intention to do what he doth , and not the quite contrary , required to make any one Man or Woman ( as it once at least fell out ) to administer in all sacred Worship . Having utterly lost the Spirit of Grace and Supplications , neglecting at best all his Aids and Assistances , and being void of all Experience in their minds of the Power and Efficacy of Prayer by vertue of them , they found it necessary by these means to set off and recommend their dead Forms . For the lifeless Carcass of their Forms merely alone , were no more meet to be esteemed Prayer , than a Tree or a Log was to be esteemed a God , before it was shaped , fashioned , gilded and adorned . By this means they taught the Image of Prayer which they had made , to speak and act a Part to the satisfaction of the spectators . For the bare reading of a Form of Words , especially as it was Ordered in an unknown Tongue , could never have given the least contentment unto the multitude , had it not been set off with this variety of Ceremonies composed to make an Appearance of Devotion and sacred Veneration . Yet when they had done their utmost , they could never equal the Ceremonies and Rites of the Old Temple-worship in Beauty , Glory and Order ; nor yet those of the Heathen in their sacred Eleusinian Mysteries for number , solemnity , gravity and appearance of Devotion . Rejecting the true Glory of Gospel-Worship , which the Apostle expresly declares to consist in the Administration of the Spirit , they substituted that in the room thereof , which debased the profession of Christian Religion beneath that of the Jews and Pagans ; especially considering that the most of their Ceremonies were borrowed of them or stollen from them . But I shall never believe that their conversion of the Holy Prayers of the Church by an open contempt of the whole Work of the Spirit of God in them , into a Theatrical Pompous Observance of ludicrous Rites and Ceremonies , can give so much as present satisfaction unto any who are not given up to strong Delusions to believe a Lye. The Exercise of ingrafted prevalent Superstition , will appease a natural conscience ; outward Forms and Representations of things believed , will please the Fancy , and exercise the Imagination ; variety and frequent changes of modes , gestures and postures , with a sort of Prayer always beginning and always ending , will entertain present thoughts and outward senses , so as that men finding themselves by these means greatly affected , may suppose that they pray very well , when they do nothing less . For Prayer consisting in an holy Exercise of Faith , Love , Trust , and Delight in God , acting themselves in the Representation of our Wills and Desires unto him , through the Aid and Assistance of the Holy Ghost , may be absent , where all these are most effectually present . This also produced all the pretended ornaments of their Temples , Chapels , and Oratories , by Crucifixes , Images , a multiplication of Altars , with Reliques , Tapers , Vestments and other Utensils . None of these Things whereby Christian Religion is corrupted and debased , would ever have come into the minds of men , had not a necessity of their Invention been introduced by the establishment of set Forms of Prayer , as the only way and means of Divine Worship . And whereever they are retained , proportionably unto the principles of the Doctrine which men profess , some such Ceremonies must be retained also . I will not therefore deny but that here lyeth the foundation of all our present differences about the manner of Divine Worship . Suppose a necessity of confining the Solemn Worship of the Church unto set Forms of Prayer , and I will grant that sundry Rituals and Ceremonies may be well judged necessary to accompany their observance . For without them they will quickly grow obsolete and unsatisfactory . And if on the other hand , free Prayer in the Church be allowed , it is evident that nothing but the Grace and Gifts of the Holy Ghost , with a due regard unto the Decency of natural circumstances is required in Divine service , or can be admitted therein . Neither yet is this consequent , how inseparable soever it seems from the sole publick Use of set Forms of Prayer in sacred Administrations , pleaded to prove them either in themselves or their use to be unlawful . The Design of this consideration is only to shew , that they have been so far abased , that they are so subject to be abused , and do so alway stand in need to be abused , that they may attain the Ends aimed at by them , as much weakens the Plea of the necessity of their imposition . For this also is another evil that hath attended their invention . The Guides of the Church after a while were not contented to make use of Humanely devised Forms of Prayer , confining themselves unto their use alone in all publick Administrations ; but moreover they judged it meet to impose the same practice on all whom they esteemed to be under their Power . And this at length they thought lawful yea necessary to do on penalties Ecclesiastical and Civil , and in the issue Capital . When this Injunction first found a prevalent entertainment is very uncertain . For the first two or three Centuries there were no Systemes of composed Forms of Prayer used in any Church whatever , as hath been proved . Afterwards , when they began to be generally received , on such grounds and for such Reasons as I shall not here insist on ( but may do so in a Declaration of the Nature and Use of spiritual Gifts , with their continuance in the Church , and an enquiry into the causes of their Decay ) the Authority of some great Persons did recommend the Use of their Compositions unto other Churches , even such as had a mind to make use of them , as they saw good . But as unto this device of their Imposition , confining Churches not only unto the necessary use of them in general , but unto a certain Composition and Collection of them , we are beholding for all the advantage received thereby , unto the Popes of Rome alone , among the Churches of the second Edition . For from their own Good Inclination , and by their own Authority , without the advice of Councils , or pretence of Traditions , the two Gorgons heads , whereby in other cases they frighten poor Mortals , and turn them into Stones ; by various Degrees they obtained a pretence of Right to impose them , and did it accordingly . For when the Use and Benefit of them had been for a while pleaded , and thence a progress made unto their necessity , it was needful that they should be imposed on all Churches and Christians by their Ecclesiastical Authority . But when afterwards they had insinuated into them , and lodged in their Bowels , the two great Idols of Transubstantiation and the unbloudy Sacrifice , not only Mulcts Personal and Pecuniary , but Capital punishments were enacted and executed to enforce their observance . This brought Fire and Faggot into Christian Religion , making Havock of the true Church of Christ , and shedding Blood of thousands . For the Martyrdom of all that have suffered death in the World for their Testimony against the Idolatries of the Mass , derives originally from this Spring alone of the necessary imposition of compleat Liturgical Forms of Prayer . For this is the sole foundation of the Roman Breviary and Missal , which have been the Abaddons of the Church of Christ in these parts of the World , and are ready once more to be so again . Take away this Foundation , and they all fall to the ground . And it is worth Consideration , of what kind that Principle is , which was naturally improved unto such pernitious effects ; which quickly was found to be a meet and effectual Engine in the Hand of Sathan , to destroy and murder the Servants of Christ. Had the Churches of Christ been left unto their primitive Liberty under the enjoined Duties of Reading and Expounding the Scripture , of Singing Psalms to the praise of God , of the Administration of the Sacraments of Baptism and the Lords Supper , and of diligent preaching the Word , all of them with Prayer according unto the Abilities and spiritual Gifts of them who did preside in them , as it is evident that they were for some Ages , it is impossible for any man to imagine what evils would have ensued thereon , that might be of any consideration , in comparison of those enormous mischiefs which followed on the contrary practice . And as unto all the Inconveniences , which as it is pretended , might ensue on this Liberty , there is sufficient Evangelical Provision for their prevention or cure , made in the Gospel constitution and Communion of all the true Churches of Christ. But this was not the whole of the Evil that attended this Imposition . For by this means all spiritual Ministerial Gifts were caused to cease in the Church . For as they are Talents given to trade withal , or manifestations of the Spirit given to profit or edify the Church , they will not reside in any subject , they will not abide if they are by any received , if they are not improved by continual Exercise . We see every day what effects the contempt or neglect of them doth produce . Wherefore this Exercise of them being restrained , and excluded by this Imposition , they were utterly lost in the Church ; so as that it was looked on as a rare thing for any one to be able to pray in the Administration of Divine Worship ; Yea the pretence of such an Ability was esteemed a Crime , and the Exercise of it a Sin , scarce to be pardoned ; Yet do I not find it in any of the ancient Canons reckoned among the faults for which a Bishop or a Presbyter were to be deposed . But that hereon arose in those who were called to officiate in publick Assemblies , as unto the Gifts which they had received for the Edification of the Church in Divine Administrations , that neglect which hath given a fatal wound unto the Light and Holiness of it , is openly evident . For when the Generality of men of that Order , had provision of Prayers made for them , which they purchased at an easy rate , or had them provided for them at the charge of the People , they were contented to be at Rest , freed from that Labour and Travel of mind , which are required unto the constant Exercise and Improvement of spiritual Gifts . This Imposition was the Grave wherein they were buried . For at length , as it is manifest in the Event , our Lord Jesus Christ being provoked with their sloth and unbelief , did withhold the Communication of such Gifts from the Generality of those who did officiate in Divine Worship . And hereby they lost also one great Evidence of the continuance of his mediatory Life in Heaven for the preservation of the Church . It is known that this was and is the State of things in the Roman Church , with reference unto their whole Worship in their publick Assemblies . And therefore although they have indulged divers Enthusiasts , whose Revelations and actings pretended from the Holy Spirit , have tended to the confirmation of their Superstitions ; and some of them have ventured at Notions about Mental Prayer which they understand not themselves ; Yet as unto Free Prayer by the Assistance of the Holy Ghost , in the Church Assemblies or otherwise , they were the first , and continue to be the fiercest opposers of it : And it is their Interest so to be . For shake this Foundation of the Imposition of an Entire Systeme of Humanely devised Prayers for the only way and means of the Worship of the Church , and the whole Fabrick of the Mass , with all the weight of their Religion ( if vanity and Imagination may be said to have any weight ) which is laid thereon , will tumble into the Pit from whence it came . And therefore I must here acquaint the Reader , that the first occasion of writing this Discourse , was the perusal of Mr. Cressies Preface to his Church History , wherein out of a design to advance the pretended Mental Prayer of some of his Enthusiasts , he reflects with much contumely and Reproach upon that Free praying by the Aids of the Spirit of God which we plead for . And he will find that all his pretences are examined in the latter part of this Discourse . But notwithstanding these things , those of the Roman Church do at this day boast themselves of their Devotions in their Prayers private and publick ; and have prevailed thereby on many disposed unto a compliance with them , by their own Guilt , Ignorance and Superstition . The vanity of their pretence hath been well detected by evincing the Idolatry whereby all or the most of their Devotions are vitiated and rendred unacceptable . But this also is of weight with me , that the provision of the Systeme and order of their whole Devotion and its Exercise , is apparently composed and fitted unto the Exclusion of the whole Work of the Spirit of God in Prayer . And yet do they continue under an incredible Delusion as to oppose , revile and condemn the Prayers of others who are not of their Communion , on this consideration , that those who make them , have not the Holy Spirit nor his Aids , which are all confined unto their Church . But if any Society of men in the World , maintaining the outward profession of Christian Religion , can do more to exclude the Holy Ghost and all his operations , in Prayer and Divine Worship , than their Church hath done , I shall acknowledge my self greatly mistaken . It is nothing but Ignorance of him and his whole Work , with all the Ends for which he is promised unto the Church ( that I say not , an Hatred and Detestation of them ) that causeth any to embrace their ways of Devotion . But to return . The Things pleaded for may be reduced unto the ensuing Heads . 1. No Persons , no Churches are obliged by vertue of any Divine Constitution , Precept , or approved Example , to confine themselves in their publick or private Worship , unto set or Humanely devised Forms of Prayer . If any such Constitution , Precept , or Example can be produced , which hitherto hath not been done , it ought to be complyed withal . And whilst others are left unto their Liberty in their use , this is sufficient to enervate all Pleas for their Imposition . 2. There is a Promise in the Scripture , there are many Promises made and belonging unto the Church unto the End of the World , of the Communication of the Holy Spirit unto it , as unto peculiar Aids and Assistances in Prayer . To deny this , is to overthrow the foundation of the Holiness and comfort of all Believers , and to bring present Ruine to the Souls of men in Distress . 3. It is the Duty of Believers to look after , to pray for those promised Aids and Assistances in Prayer . Without this , all those Promises are despised , and looked on as a Flourish of Words , without Truth , Power or Efficacy in them . But , 4. This they are commanded to do , and have blessed Experience of success therein . The former is plain in the Scripture , and the latter must be left unto their own Testimony living and dying . 5. Beyond the Divine Institution of all the Ordinances of Worship in the Church , with the Determination of the Matter and Form which are essential unto them , contained in the Scripture , and a due Attendance unto Natural Light in outward Circumstances , there is nothing needful unto the due and orderly Celebration of all publick Worship in its Assembly . If any such thing be pretended , it is what Christ never appointed , nor the Apostles ever practised , nor the first Churches after them , nor hath it any Promise of acceptance . 6. For the preservation of the Unity of Faith , and the communion of Churches among themselves therein , they may express an Agreement , as in Doctrine by a joynt Confession of Faith , so in a Declaration of the material and substantial parts of Worship , with the Order and method thereof ; on which foundation they may in all things communicate with each other as Churches , and in the practice of their Members . 7. Whereas the Differences about Prayer under consideration , concern Christian practice in the Vitals of Religion , great respect is to be had unto the Experience of them that do believe ; where it is not obstructed and clouded by prejudices , sloth , or adverse Principles and Opinions . Therefore the substance of the greatest part of the ensuing Discourse consists principally in the Declaration of those concernments of Prayer , which relate unto practice and Experience . And hence it follows , 8. That the best Expedient to compose these Differences amongst us , is for every one to stir up the Gift and Grace of God that is in him , and all of us to give up our selves unto that Diligence , Frequency , Fervency and Perseverance in Prayer which God requireth of us , especially in such a season as that wherein we live . A time wherein they , who ever they be , who trouble others , may for ought they know , be near unto trouble themselves . This will be the most effectual means to lead us all into the acknowledgement of the Truth , and without which , an Agreement in Notions , is of little Use or value . But I confess Hopes are weak concerning the due Application of this Remedy unto any of our Evils or Distempers . The Opinions of those who deny all internal , real , efficacious Operations of the Holy Spirit on the Souls of men , and deride all their effects , have so far diffused and riveted themselves into the minds of many , that little is to be expected from a Retreat unto those Aids and Reliefs . This Evil in the profession of Religion , was reserved for these latter Ages . For although the Work and Grace of the Holy Spirit in Divine Worship was much neglected and lost in the World ; Yet no Instances can be given in Ages past , of such contempt cast upon all his internal Grace and Operations , as now abounds in the World. If the Pelagians , who were most guilty , did fall into any such Excesses , they have escaped the Records and monuments that remain of their Deportment . Bold Efforts they are of Atheistical Inclinations , in men openly avowing their own Ignorance and utter want of all experience in things Spiritual and Heavenly . Neither doth the Person of Christ or his Office , meet with better entertainment amongst many ; and by some have been treated with scurrility and Blasphemy . In the mean time the contests about Communion with Churches are great and fierce . But where these things are received and approved , those who live not on a Traditionary Faith , will not forsake Christ and the Gospel , or renounce Faith and Experience , for the Communion of any Church in the World. But all Flesh almost , hath corrupted its Ways . The Power of Religion , and the Experience of it in the Souls of Men being generally lost , the profession of it is of no great use , nor will long abide . Yea multitudes all the World over , seem to be weary of the Religion which themselves profess , so far as it is pleaded to be of Divine Revelation , be it true or false , unless it be where they have great secular advantages by their profession of it . There is no greater pretence of a flourishing State in Religion , than that of some Churches of the Roman Communion , especially one at this day . But if the account which is given us from among themselves concerning it be true , it is not much to be gloried in . For set aside the multitude of Atheists , Antiscripturists , and avowed Disbelievers of the supernatural Mysteries of the Gospel , and the Herd that remains influenced into an Hatred and persecution of the Truth by a combination of men upholding themselves and their way by extravagant secular Interests and Advantages , is not very highly considerable . Yea , their present height seems to be on a precipice . What inroads in other places , bold Opinions concerning the Authority of Scripture and the Demonstration of it , the Person and Office of Christ , the Holy Spirit and all his operations , with the Advancement of a pretence of Morality in opposition to Evangelical Grace in its Nature and Efficacy , are made every day , is known unto all who consider these things . And although the effects of this Poyson discover themselves daily , in the decays of Piety , the encrease of Immoralities of all sorts , and the abounding of flagitious Sins , exposing Nations unto the high Displeasure of God ; Yet the security of most in this state of things , proclaims it self in various fruits of it , and can never be sufficiently deplored . Whereas therefore , one means of the preservation of the Church , and its Deliverance out of these Evils , is a due attendance unto the discharge of this Duty of Prayer , the Declaration of its Nature , with a Vindication of the Springs and Causes from whence it derives its efficacy , which are attempted in the Ensuing Discourse , may , I hope , through the blessing of God , be of some Use unto such whose minds are sincere in their Enquiries after Truth . ERRATA . PAg. 13. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 16. l. 15. Supplication . And it is . l. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 18. l. 13. these , r. therefore : l. 14. in , r. for . l. 15. but , r. put . p. 23. l. 17. r. out for ; p. 28. l. 1. r. prophecy . p. 41. margin . dele Abba Father , the meaning of it . l. 7. r. Ymma . l. 9. in regard , r. is required . l. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 12. what whereas , r. that . p. 72. l. 26. liked not . p. 73. These words in the margin , Omnino oportet nos , were the beginning of a quotation which is omitted ; the whole is as followeth : Omnino oportet nos orationis tempore in curiam intrare coelestem , illam utique curiam in qua Rex Regum stellato sedet solio , circumdante innumerabili & inessabili beatorum Spirituum exercitu . Quanta ergo cum reverentia , quanto timore , quantâ illuc humilitate accedere debet , è palude sua procedens ranuncula vilis ? quàm tremebundus , quàm denique humilis & solicitus , & toto intentus animo Majestatali gloriae ! Bernard . Serm. de quatuor orandi modis . ] p. 74. l. 7. r. Prayers . p. 119. l. 22. Others there are . p. 120. l. 28. unwearied , r. unvaried . p. 142. l. 2. this , r. their . p. 144. l. 21. Afflictions , r. Affections . p. 175. l. 21. their , r. these . p. 201. l. 26. the , r. their . p. 202. l. 11. r. noxious . l. 14. r. obnoxious . THE WORK OF THE Holy Spirit IN PRAYER , AS The Spirit of Grace and Supplications ; and the Duty of Believers therein ; with a brief enquiry into the nature and use of Mental Prayer , and Forms . CHAP. I. The Use of Prayer , and the Work of the Holy Spirit therein . THE Works of the Spirit of God towards Believers , are either general and not confined with a respect unto any one Duty more than another ; or particular , with respect unto some especial Duty . Of the first sort are , Regeneration and Sanctification , which being common unto them all , are the general Principles of all actings of Grace or particular Duties , in them . But there are moreover sundry especial Works or Operations of this holy Spirit in and towards the Disciples of Christ , which although they may be reduced unto the general head of Sanctification , yet they fall under an especial consideration proper unto themselves ; of this sort is the Aid or Assistance which he gives unto us , in our Prayers and Supplications . I suppose it will be granted that Prayer in the whole compass and extent of it , as , comprizing Meditation , Supplication , Praise , and Thanksgiving , is one of the most signal Duties of Religion . The Light of nature in its most pregnant notions , with its practical Language in the Consciences of mankind , concur in their suffrage with the Scripture in this matter . For they both of them jointly witness that it is not only an important Duty in Religion , but also that without it , there neither is nor can be the exercise of any Religion in the world . Never any Persons lived in the acknowledgment of a Deity , but under the conduct of the same apprehension , they thought the duty of Vows , Prayers and Praises incumbent on them as they found occasion . Yea although they found out external Ceremonious ways of solemnizing their Devotions , yet it was this Duty of Prayer alone , which was their Natural , Necessary , fundamental Acknowledgment of that divine Being which they did own . Neither are there any considerable stories extant recording the monuments of the antient Heathen Nations of the World , wherein ( to the shame of degenerate Christianity it may be spoken ) there are not more frequent accounts given of their sacred Invocations and Supplications unto their supposed Gods , than are to be found in any of the Historical Monuments and stories concerning the Actions of Christian Nations in these latter Ages . This therefore is the most natural and most eminent way and means of our Converse with God , without which converse we have no present advantage above the beasts that perish ; but such as will turn unto our eternal disadvantage in that misery whereof they are uncapable . This is the way whereby we exercise towards him all that Grace which we do receive from him ; and render him an acceptable acknowledgment of that Homage and Revenue of Glory , which we are never able to exhibit in their due kind and measure . Of what use and advantage the due performance of this Duty is unto our selves , no man is able fully to express ; every one can add somewhat of his own experience . But we need not insist on the Commendation of Prayer , for it will be said by whom was it ever discommended ? And I wish I saw Reason to acquiesce in that Reply . For not only the Practice of the most , but the declared Opinions of many do evidence , that neither the Excellency of this Duty , nor its necessity , do find that acceptance and esteem in the minds of men as is pretended . But this being not my present design , I shall not further insist upon it . For my purpose is not to treat of the Nature , Necessity , Properties , Uses , Effects and Advantages of this gracious Duty , as it is the vital breath of our spiritual Life , unto God. It s original in the Law of nature as the first and principal means of the acknowledgment of a Divine Power , whereof the neglect is a sufficient evidence of practical Atheism ; ( for he that prayeth not , says in his heart there is no God ) Its Direction in the Scripture as to the Rule , manner and proper object of it ; the Necessity of its constant use and practice , both from especial Commands and our state in this World , with the whole variety of inward and outward occasions that may befal us , or we may be exercised withal ; Arguments , motives and encouragements unto constancy , fervency , and perseverance in the performance of the Duty of it ; with known Examples of its mighty efficacy and marvellous success ; the certain Advantages which the Souls of Believers , do receive thereby , in spiritual Aids and supplies of strength , with peace and consolation , with sundry other of its concernments , although much treated of already by many , might yet be further considered and improved . But none of these are my present design . The interest of the Holy Spirit of God by his gracious Operations in it , is that alone which I shall enquire into . And it cannot be denied , but that the Work and actings of the Spirit of Grace in and towards Believers with respect unto the Duty of prayer , are more frequently and expresly asserted in the Scripture , than his Operations with respect unto any other particular Grace or Duty what ever . If this should be called into question , the ensuing Discourse I hope will sufficiently vindicate and confirm Truth . But hereby Believers are instructed as in the importance of the Duty it self , so in the use and necessity of the Aid and Assistance of the Spirit of God in and unto the right discharge or performance of it . For where frequent , plain Revelations concur in multiplied commands and directions , with continual Experience as it is with them in this case , their Instruction is firm , and in a way of being fixed on their minds . As this rendreth an Enquiry hereinto both necessary and seasonable ; for what can be more so , than that wherein the spiritual life and comfort of Believers are so highly concerned , and which exhibiteth unto us so gracious a condescention of Divine Love and Goodness ; so moreover , the opposition that is made in the World against the Work of the Spirit of God herein , above all other his Operations , requires that something be spoken in the vindication of it . But the Enmity hereunto seems to be peculiar unto these latter Ages , I mean among such as pretend unto any acquaintance with these things , from the Scripture . It will be hard to find an instance in former Ages , of any unto whom the Spirit of God , as a Spirit of Grace and Supplications , was a reproach . But as now the contradiction herein is great and fierce ; so is there not any difference concerning any practical duty of Religion , wherein Parties at variance are more confident and satisfied , in and about their own apprehensions , than they are , who dissent about the Work of the Spirit of God in our Prayers and Supplications . For those who oppose what is ascribed by others unto him herein , are not content to deny and reject it , and to refuse a communion in the faith and practice of the work so ascribed unto him ; but moreover , such is the confidence they have in their own conceptions , that they revile and speak evil contemptuously and despitefully of what they do oppose . Hence Ability to pray , as is pleaded , by the Assistance of the Holy Ghost , is so far from being allowed to be a Gift , or a Grace , or a Duty , or any way useful among men , that it is derided and scorned as a paltry faculty fit to be exploded from among Christians . And at length it is traduced as an invention and artifice of the Jesuits , to the surprizal and offence of many sober persons ; the unadvisedness of which insinuation , the ensuing discourse will manifest . Others again , profess that of all the Priviledges whereof they are made partakers in this World , of all the Aids , Assistances or Gifts which they receive from or by the Spirit of God , that which he communicates and helps them withal in their Prayers and Supplications , is the most excellent and inestimable . And herein they have living and dying , in all Troubles , Distresses , Temptations and Persecutions , such assurance and satisfaction in their minds , as that they are not in the least moved with all the scorn and contempt that are cast upon their profession and practice in the exercise of the Gift which they have received ; but rather judge , that they contract the guilt of great sin to themselves , by whom this work of the Spirit is reproached . Hence I know not any difference about Religious things , that is managed with greater Animosities in the minds of men , and worse Consequents , than this which is about the work of the Spirit of God in Prayer , which indeed is the hinge on which all other differences about Divine Worship do turn and depend . It may therefore be well worth our while , yea it is our Duty , sedately and diligently to enquire into what the Scripture teacheth us in this matter , wherein we must acquiesce , and whereby all Experiences on the one side or the other must be tryed and regulated . Two things therefore I do propose unto my self in the ensuing Discourse , concerning both which I shall plainly and briefly endeavour the satisfaction of indifferent and unprejudiced Readers . And these are first , to evince that there is promised , and actually granted an especial work of the Spirit of God in the Prayers or praises of Believers under the New Testament ; Secondly , to declare the Nature of that work wherein it doth consist , or the manner of the operation of the Holy Spirit therein . And if in these things no impression can be made on the minds of men possessed with those mighty prejudices which reject their very Proposal , and all consideration of them with contempt ; yet it may be of use , unto them , who being not byassed with the undue love or hatred of parties of men , nor elated with high valuations of their own conceptions above those of others , whom they think they have reason if not to hate , yet to scorn , do sincerely desire to live unto God , and to preferr the performance of their Duty unto all other considerations , endeavouring to subdue their inclinations and affections thereunto . Nor do I desire more of any Reader , but that he will grant that he is herein conversant about things , which will have an influence into his everlasting account . CHAP. II. Zech. 12. 10. Opened and vindicated . THE especial Promise of the Administration of the Spirit of God unto the end under consideration , is that which I shall lay as the foundation of the ensuing discourse , Zech. 12. 10. I will pour upon the House of David , and the Inhabitants of Jerusalem the spirit of Grace and Supplications . The Spirit here promised is the Spirit of God ; the Holy Spirit , with respect unto the especial end for which he is promised . And the manner of his Administration in the accomplishment of the promise is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will pour out . The same word is used to the same purpose , Ezek. 39. 29. Joel 2. 28. as are also other words of the same importance which we render by pouring out , as Prov. 1. 23. Isa. 32. 15. Chap. 44. 3. Chap. 52. 10. Two things have been elsewhere declared concerning this Expression , applied unto the Communication of the Holy Ghost . ( 1 ) That a plentiful Dispensation of him unto the end for which he is promised , with respect unto a singular and eminent Degree in his operations , is intended therein . The Apostle expresseth this word , or the accomplishment of what is promised in it , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tit. 3. 6. he hath richly , or abundantly , poured out his spirit . Not therefore a meer Grant and Communication of the Spirit , but a plentiful Effusion of him is intended ; which must have some eminent Effects , as pledges and tokens thereof . For it is absurd to speak of a plentiful abundant Effusion with Degrees above what was before granted , and yet there be no certain ways or means whereby it may be evidenced and demonstrated . The Spirit therefore is so promised in this place , as to produce some notable and peculiar Effects of his Communication . ( 2. ) That this Promise is peculiar unto the Days of the Gospel ; I mean every Promise is so , where mention is made of pouring out the Spirit on men ; which may be evinced by the consideration of every place where this expression is used . But in this place it is most unquestionable , the immediate effect of it , being a looking unto Christ as he was pierced . And it may be yet further observed , that there is a tacit comparison in it , with some other time or season , or some other act of God , wherein or whereby he gave his Spirit before ; but not in that way , manner , or measure , that he now promiseth to bestow him . Of the whole of these observations , Dydimus gives us a brief account , De Spir. Sanct. l. 1. Significat autem effusionis verbum , largam , & divitem muneris abundantiam ; itaque cùmunus quis alicubi , aut duo Spiritum Sanctum accipiunt , non dicitur , Effundam de Spiritu meo , sed tunc quando in universas gentes munus Spiritus Sancti redundaverit . ( 2. ) Those unto whom he is thus promised , are the House of David and the Inhabitants of Jerusalem ; that is the whole Church expressed in a Distribution into the ruling family and the body of the people under their rule . And the Family of David , which was then in supream power among the people , in the Person of Zerubbabel , is expresly mentioned for three reasons : ( 1. ) Because the Faithfulness of God in his Promises , was concerned in the preservation of that Family , whereof the Messiah was to spring , Christ himself being thereby in the Rule of the Church typed out in an especial manner . ( 2. ) Because all the Promises in a peculiar manner , were first to be fulfilled in the Person of Christ , so typed by David and his House . On him the Spirit under the New Testament was first to be poured out in all fullness , and from him to be communicated unto others . ( 3. ) It may be to denote the especial Gifts and Graces that should be communicated unto them , who were to be imployed in the Rule and conduct of the Church , under him , the King and Head thereof . And the Inhabitants of Jerusalem , is a phrase expressive of the whole Church ; because that was the seat of all their publick ordinances of worship . See Psal. 122. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. Wherefore the whole spiritual Church of God , all Believers are the object of this Promise as represented in the Family of David and the Inhabitants of Jerusalem . ( 3. ) The especial Qualifications of the promised Spirit are two : For ( 1. ) He is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit of Grace . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek constantly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we from the Latine Gratia , Grace , is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as is also the following word , which signifies to have Mercy , or Compassion , to be Gracious ; as all the words whereby Gods Gracious dealings with Sinners in the Hebrew do include the signification of Pity , Compassion , free Goodness and Bounty . And it is variously used in the Scripture . Sometimes for the Grace and Favour of God , as it is the fountain of all gracious and merciful effects towards us , Rom. 1. 7. Chap. 4. 4 , 16. Chap. 5. 2 , 14 , 20. Chap. 6. 1. Chap. 11. 5. 1 Cor. 1. 3. and in other places innumerable ; and sometimes for the principal Effect hereof , or the gracious Favour of God whereby he accepts us in Christ , Eph. 2. 5. 2 Thes. 1. 12. which is the Grace the Apostle prays for in the behalf of the Church , Rom. 16. 20. 1 Cor. 16. 23. And sometimes it is applied unto the Favour of men , and acceptation with them , called the finding grace or favour in the sight of any , Gen. 39. 4 , 21. Chap. 41. 24. 1 Sam. 2. 26. Rom. 15. 11. Esther 2. 15 , 17. Chap. 5. 2. Luk. 2. 52. Acts 4. 33. And sometimes for the free effectual Efficacy of Grace in those in whom it is , Acts 14. 26. 1 Cor. 15. 10. 2 Cor. 11. 9. And sometimes for our Justification and Salvation , by the free Grace or favour of God in Christ , John 1. 17. 1 Pet. 1. 13. For the Gospel it self , as the instrument of the declaration and communication of the Grace of God , 2 Cor. 6. 1. Eph. 3. 2. Col. 1. 6. Tit. 2. 11. For the free donation of the Grace and gifts of the Spirit , John 1. 16. Eph. 4. 7. And many other significations it hath , which belong not unto our purpose . Three things may be intended in this adjunct ; of Grace . ( 1. ) A respect of the Soveraign Cause of his Dispensation , which is no other but the mere Grace of God. He may be called a Spirit of Grace , because his donation is an effect of Grace , without the least respect unto any desert in those unto whom he is given . This Reason of the Appellation is declared , Titus 3 , 4 , 5 , 6. The sole cause and reason in opposition unto our own works or deservings of the pouring out of the Spirit upon us , is the Love and Kindness of God in Jesus Christ ; whence he may be justly called , a Spirit of Grace . ( 2. ) Because he is the Author of all Grace in and unto them on whom he is poured out ; So God is called the God of all Grace , because he is the Fountain and Author of it . And that the Holy Spirit is the immediate efficient cause of all Grace in us , hath been elsewhere proved both in general and in the principal instances of Regeneration and Sanctification , and it shall be yet further confirmed in what doth ensue . ( 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used for that Grace or Favour which one hath with another : Let me find grace in thy sight , as in the instances before-quoted . And so the Spirit also may be called a Spirit of Grace , because those on whom he is poured out , have Grace and Favour with God ; they are gracious with him as being accepted in the beloved , Eph. 2. 18. Whereas therefore all these concur where-ever this Spirit is communicated , I know no reason why we may not judge them all here included ; though that in the second place be especially intended . The Spirit is promised to work Grace and Holiness , in all on whom he is bestowed . He is as thus poured out a Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Supplications , that is of Prayer for Grace and mercy . The word is formed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the other , to be gracious or merciful ; and expressing our Act towards God , it is Prayer for Grace , Supplication . And the original word is never used but to express vocal prayer , either in the Assemblies of the people of God , or by private persons . Harken to the voice of my Supplications is rendred by the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 5. 7. in which place alone in the Scripture that word is used . Originally it signifies a Bough or Olive branch wrapt about with Wooll or Bays , or something of the like nature , which those carried in their hands and lifted up , who were Suppliants unto others for the obtaining of Peace , or the averting of their Displeasure . Hence came the phrase of velamenta praeferre , to hold out such covered branches . So Livy de Bel. Punic . Ramas oleae , ac velamenta alia Supplicantium portantes , orant ut reciperent sese : Holding forth Olive branches and other covered tokens used by Suppliants , they prayed that they might be received into Grace and Favour . Which custome Virgil declares in his Aeneas addressing himself to Evander . Optime Grajugenum , cui me fortuna precari , Et vitta comptos voluit praetendere Ramos . And they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Branches of Supplication , or Prayer . And they constantly called those Prayers which they made solemnly unto their gods , Supplicia and Supplicationes , Liv. lib. 10. Eo anno multa prodigia erant , quarum avertendarum causa Supplicationes in biduum Senatus decrevit . A form of which kind of Prayer we have in Cato , de re rustica , cap 13. Mars pater te precor quaesoque ut calamitates — . Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Miserationes , or Lamentationes , and interpret it of mens bemoaning themselves in their Prayers for Grace and Mercy , which in the issue varies not from the sense insisted on . But whereas it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be merciful or gracious , and expresses an act of ours towards God , it can properly signifie nothing but Supplications for Mercy and Grace . Nor is it otherwise used in the Scripture . See Job 40. 21. Prov. 18. 23. Dan. 9. 3. Jer. 31. 60. 2 Chron. 6. 21. Jer. 3. 21. Psal. 28. 2 , 6. 31 , 23. 116. 1. 130. 2. 140. 7. 143. 1. Dan. 9. 18. 25. Psal. 46. 6. which are all the places , besides this , where the word is used ; in all which it denotes , deprecation of Evil and Supplication for Grace , constantly in the plural Number to denote the Earnestness of Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are properly Supplications for Grace and Mercy in freedom and deliverance from Evil , but by a Synecdoche for all sorts of Prayer whatever . We may therefore enquire in what sense the Holy Spirit of God is called a Spirit of Supplication , or what is the Reason of this Attribution unto him . And he must be so either formally or efficiently , either because he is so in himself , or unto us . If in the former way , then he is a Spirit who himself prayeth , and according to the import of those Hebraisms , aboundeth in that Duty . As a man of wickedness , Isaiah 55. 7. or a man of Blood is a man wholly given to wickedness and violence ; So on the other hand , a Spirit of Supplication should be a Spirit abounding in Prayer for Mercy , and the diverting of evil , as the word imports . Now the Holy Ghost cannot be thus a Spirit of Supplication , neither for himself nor us . No Imagination of any such thing can be admitted with respect unto himself , without the highest Blasphemy . Nor can he in his own Person make Supplications for us . For besides that any such Interposition in Heaven on our behalf is in the Scripture wholly confined unto the Priestly Office of Christ and his Intercession , all Prayer , whether Oral or Interpretative only , is the Act of a nature inferiour unto that which is prayed unto . This the Spirit of God hath not , he hath no Nature inferiour unto that which is Divine . We cannot therefore suppose him to be formally a Spirit of Supplication , unless we deny his Deity . He is therefore so Efficiently with respect unto us , and as such he is promised unto us . Our enquiry therefore in General is how or in what sense he is so . And there are but two ways conceivable whereby this may be affirmed of him . ( 1. ) By working Gracious Inclinations and dispositions in us unto this Duty . ( 2. ) By giving a Gracious Ability for the discharge of it in a due manner . These therefore must belong unto , and do comprise his Efficiency as a Spirit of Supplication . Both of them are included in that of the Apostle , The Spirit it self maketh Intercession for us , Rom. 8. 26. Those who can put any other sense on this Promise , may do well to express it . Every one consistent with the Analogy of Faith shall be admitted , so that we do not judge the Words to be void of sense , and to have nothing in them . To deny the Spirit of God to be a Spirit of Supplication in and unto Believers , is to reject the Testimony of God himself . By the ways mentioned we affirm that he is so , nor can any other way be assigned . ( 1. ) He is so , by working gracious Inclinations and Dispositions in us unto this Duty . It is he who prepareth , disposeth , and inclineth the hearts of Believers unto the Exercise thereof with delight and Spiritual Complacency . And where this is not , no Prayer is acceptable unto God. He Delights not in those cryes which an unwilling mind is pressed and forced unto by Earthly desires , distress or misery , James 4. 5. Of our selves , naturally , we are averse from any converse and entercourse with God , as being alienated from living unto him , by the Ignorance and vanity of our minds . And there is a secret Alienation still working in us from all duties of immediate Communion with him . It is he alone who worketh us unto that frame wherein we Pray Continually , as it is required of us ; Our Hearts being kept ready and prepared for this Duty on all Occasions and Opportunities , being in the mean time acted and steered under the Conduct and Influence of those Graces which are to be exercised therein . This some call the Grace of Prayer that is given us by the Holy Ghost , as I suppose improperly , though I will not contend about it . For Prayer absolutely , and formally , is not a peculiar Grace distinct from all other Graces that are exercised in it : But it is the Way and Manner whereby we are to exercise all other Graces of Faith , Love , Delight , fear , Reverence , self Abasement and the like , unto certain especial Ends. And I know no Grace of Prayer distinct or different from the exercise of these Graces : It is therefore an Holy commanded Way of the exercise of other Graces , but not a peculiar Grace it self . Only where any Person is singularly disposed and devoted unto this Duty , we may if we please , though improperly , say that he is Eminent in the Grace of Prayer . And I do suppose that this part of his Work will not be denied by any , no not that it is intended in the Promise . If any are minded to stand at such a distance from other things which are ascribed unto him , or have such an abhorrency of allowing him part or interest in our Supplications , as that we may in any sense be said to Pray in the Holy Ghost , that they will not admit of so much as the Work of his Grace , and that wrought in Believers by virtue of this Promise , they will manage an Opposition unto his other Actings , at too dear a rate to be gainers by it . ( 2. ) He is so by giving an Ability for Prayer , or communicating a Gift unto the minds of men , enabling them profitably unto themselves and others , to exercise all his Graces in that especial way of Prayer . It will be granted afterwards , that there may be a Gift of Prayer used where there is no Grace in exercise , nor perhaps any to be exercised ; that is , as some improperly express it , the Gift of Prayer , where the Grace of Prayer is not . But in declaring how the Spirit is a Spirit of Supplication , we must take in the Consideration of both . He both disposeth us to pray , that is to the Exercise of Grace in that especial way , and enableth us thereunto . And where this Ability is wholly and absolutely wanting , or where it is rejected or despised , although he may act and exercise those very Graces which are to be exercised in Prayer , and whose Exercise in that way is commonly called the Grace of Prayer , yet this Work of his belongs unto the General head of Sanctification wherein he preserves , excites and acts all our Graces , and not unto this especial Work of Prayer , nor is he a Spirit of Supplication therein . He is therefore only a Spirit of Supplication properly , as he communicates a Gift or Ability unto Persons to exercise all his Graces in the way and Duty of Prayer . This is that which he is here promised for , and promised to be poured out , for that is to be given in an abundant and plentiful manner . Whereever he is bestowed in the accomplishment of this Promise , he both disposeth the hearts of men to pray , and enableth them so to do . This Ability indeed , he communicates in great variety as to the Degrees of it and usefulness unto others in its exercise , but he doth it unto every one so far as is necessary unto his own Spiritual Concernments , or the discharge of his Duty towards God and all others . But , whereas this Assertion contains the Substance of what we plead for , the farther confirmation of it must be the Principal Subject of the ensuing Discourse . That this is the sense of the place and the mind of the Holy Ghost in the Words , needs no other Demonstration , but that it is expressive of their proper Signification , neither can any other sense tolerably be affixed on them . To deny the Holy Spirit to be denominated a Spirit of Supplication , because he enclineth , disposeth and enableth them to pray unto whom he is promised and on whom he is bestowed as such , is to use a little too much Liberty in Sacred things . A Learned man of late out of hatred unto the Spirit of Prayer , or Prayer as his Gift , hath endeavoured to deprive the Church of God of the whole benefit and comfort of this Promise , Amyrald . praefat . in Psal. For he contends that it belongs not unto the Christian Church , but unto the Jews only . Had he said it belonged unto the Jews in the first place who should be converted unto Christ , he had not gone so wide from the Truth , nor from the sense of other Expositors , though he had said more than he could prove . But to suppose that any Grace , any Mercy , any Priviledge by Jesus Christ , is promised unto the Jews wherein Gentile Believers shall be no Sharers , that they should not partake of the same kind , whoever hath the Prerogative as to Degrees , is fond and impious . For if they also are Children of Abraham , if the Blessing of Faithful Abraham do come upon them also , if it is through them that he is the Heir of the World , his Spiritual Seed inhabiting it by Right in all places , then unto them do all the Promises belong that are made unto him and his Seed . And whereas most of the Exceeding great and precious Promises of the Old Testament are made to Jacob and Israel , to Hierusalem and Zion ; it is but saying that they are all confined unto the Jews , and so at once despoil the Church of God of all Right and Title to them , which Impious folly and Sacriledge hath been by some attempted . But whereas all the Promises belong unto the same Covenant , with all the Grace contained in them and exhibited by them , who ever is interessed by Faith in that Covenant , is so in all the Promises of God that belong thereunto , and hath an equal Right unto them , with those unto whom they were first given . To suppose , now that the Jews are rejected for their Unbelief , that the Promises of God made unto them whilst they stood by Faith , are ceased and of no use , is to overthrow the Covenant of Abraham , and indeed the whole Truth of the New Testament . But the Apostle assures us that all the Promises of God are in Christ Yea , and in him Amen , unto the Glory of God by us : that is , in their Accomplishment in us and towards us , 2 Cor. 1. 20. So also he positively affirms that all Believers have Received those Promises which Originally were made unto Israel , 2 Cor. 6. 16 , 17 , 18. Chap 7. 1. And not only so , but he declareth also that the Promises which were made of old unto particular Persons on especial Occasions , as to the Grace , Power and Love contained in them and intended by them , do yet belong unto all individual Believers , and are applicable by them unto all their especial Occasions , Heb. 13. 5 , 6. And their Right unto , or interest in all the Promises of God , is that which those who are concerned in the Obedience of Faith , would not forego for all that this World can supply them withal . This therefore is only a particular Instance of the Work and Effect of the Spirit , as he is in general promised in the Covenant . And as we have declared , the Promises of him , as a Spirit of Grace and Holiness in the Covenant , belong unto the Believers of the Gentiles also . If they do not , they have neither share nor Interest in Christ , which is a better Plea for the Jew , than this peculiar Instance will afford . But this Promise is only an especial Declaration of what in one case this Spirit shall do , who is promised as a Spirit of Grace and Holiness in the Covenant . And therefore the Author of the Evasion , suspecting that the fraud and Sacriledge of it would be detected , betakes himself to other Subterfuges , which we shall afterwards meet with , so far as we are concerned . It may be more soberly objected , that the Spirit of Grace and Supplication was given unto Believers under the Old Testament ; and therefore if there be no more in it , if some Extraordinary Gift be not here intended , how comes it to be made an Especial Promise with Respect unto the times of the New Testament ? It may therefore be supposed that not the Ordinary Grace or Gift of Prayer which Believers , and especially the Officers of the Church do receive , but some Extraordinary Gift bestowed on the Apostles and first Converts to the Church , is here intended . So the Prophecies concerning the Effusion of the Spirit on all sorts of Persons , Joel 2. is interpreted by Peter , and applied unto the sending of the Holy Ghost in Miraculous Gifts on the Day of Pentecost , Acts 2. Answer ( 1. ) I have elsewhere already in General obviated this Objection , by shewing the prodigious folly of that Imagination , that the Dispensation of the Spirit is confined unto the first times of the Gospel , whereof this Objection is a Branch , as Enmity unto the matter treated of is the Occasion of the whole . ( 2. ) We no where find Grace and Prayer , the things here promised , to be reckoned among the Extraordinary Gifts of the Spirit under the New Testament . Prayer indeed in an Unknown Tongue was so ; but Prayer it self was not so , no more than Grace , which if it were , the whole present Church is Graceless . ( 3. ) The Promise in Joel had express Respect unto the Extraordinary Gifts of Prophecy and Visions , and therefore had its Principal Accomplishment in the Day of Pentecost . This Promise is quite of another nature . ( 4. ) That which is Necessary for , and the Duty of all Believers , and that always , is not an Extraordinary Gift bestowed on a few , for a season . Now if there are any who think that Grace and Prayer are not Necessary unto all Believers , or that they may have Abilities , and exercise them without any Aid of the Holy Spirit , I will not at present contend with them ; for this is not a place to plead with those by whom the principles of the Christian Faith are denyed . Divine Commands are the Rule of our Duty , not mans Imaginations . ( 5. ) If this be not an Especial Promise of the New Testament , because the matter of it , or Grace Promised , was in some Degree and measure enjoyed under the Old , then is there no Promise made with Respect unto that Season ; For the Saints under the Old Testament were really made Partakers of all the same Graces with those under the New. Wherefore ( 6. ) Two things are intended in the Promise with Respect unto the times of the Gospel . ( 1. ) An Ampliation and Enlargement of this Grace or Favour as unto the Subjects of it Extensively . It was under the Old Testament confined unto a few , but now it shall be communicated unto many , and diffused all the World over . It shall be so poured out as to be shed abroad and imparted thereby unto many . That which before was but as the watering of a Garden by an especial hand , is now as the Clouds pouring themselves forth on the whole Face of the Earth . ( 2. ) An Increase of the Degrees of Spiritual Abilities for the performance of it . Tit. 3. 5 , 6. There is now a Rich Communication of the Spirit of Grace and Prayer granted unto Believers , in comparison of what was enjoyed under the Old Testament . This the very Nature of the Dispensation of the Gospel , wherein we Receive from Jesus Christ Grace for Grace , doth evince and confirm . I suppose it needless to prove , that as unto all Spiritual supplies of Grace there is brought in an abundant Administration of it by Jesus Christ ; the whole Scripture testifying unto it . There were indeed under the Old Testament , Prayers and Praises of God dictated by a Spirit of Prophecy , and Received by immediate Divine Revelation , containing Mysteries for the Instruction of the Church in all Ages . These Prayers were not suggested unto them by the Aid of the Spirit as a Spirit of Supplication , but dictated in and to them by the Spirit , as a Spirit of Prophecy . Nor did they themselves comprehend the mind of the Holy Spirit in them fully , but inquired diligently thereinto , as into other Prophecies given out by the Spirit of Christ which was in them , 1 Pet. 1. 11 , 12. An Instance whereof we may have in Psal. 22. A Prayer it is with thanksgiving from first to last . Now although David unto whom it was given by Inspiration , might find in his own Condition things that had some low and mean Resemblance of what was intended in the Words suggested unto him by the Holy Spirit , as he was a Type of Christ , yet the Depth of the Mysteries contained therein , the principal Scope and Design of the Holy Ghost , was in a great measure concealed from himself , and much more from others . Only it was given out unto the Church by immediate Inspiration , that Believers might search and diligently inquire into what was signified and foretold therein , that so thereby they might be gradually led into the Knowledge of the Mysteries of God according as he was pleased graciously to communicate of his Saving Light unto them . But withal it was Revealed unto David and the other Prophets , that in these things , they did not minister unto themselves but unto us , as having Mysteries in them , which they could not , which they were not , to comprehend . But as this Gift is ceased under the New Testament after the finishing of the Canon of the Scripture , nor is it by any pretended unto : So was it confined of old unto a very few inspired Persons , and belongs not unto our present enquiry ; for we speak only of those things which are common unto all Believers . And herein a preference must in all things be given unto those under the New Testament . If therefore it could be proved , which I know it cannot be , that the Generality of the Church under the Old Testament made use of any Forms of Prayers as mere Forms of Prayer , without any other end , use or mystical Instruction ( all which concurred in their Prophetical Composures ) for the sole end of Prayer ; yet would it not , whatever any pretend or plead , thence follow , that Believers under the New Testament may do the same , much less that they may be obliged always so to do . For there is now a more Plentiful and Rich Effusion of the Spirit of Grace and Supplication upon them , than was upon those of old . And as our Duty is to be regulated by Gods Commands , so Gods Commands are suited unto the Dispensation of his Grace . For Persons under the New Testament who are Commanded to Pray , not to make use constantly in their so doing , of the Gifts , Aids , and Assistance of the Spirit , which are peculiarly dispensed and communicated therein , on pretence of what was done under the Old , is to reject the Grace of the Gospel , and to make themselves Guilty of the highest Ingratitude . Wherefore although we may and ought to bear with them , who having not received any thing of this promised Grace and Assistance , nor do believe there is any such thing , do plead for the use of Forms of Prayer to be composed by some and read by others or themselves , and that only , in the Discharge of this Duty ; Yet such as have been made Partakers of this Grace , and who own it their Duty constantly to use and improve the promised Aids of the Spirit of God , will be careful not to admit of any such principles or practice , as would plainly annihilate the Promise . Thus much then we may suppose our selves to have obtained in the Consideration of this Testimony , That God hath promised under the New Testament to give unto Believers in a plentiful manner or measure , the Spirit of Grace and Supplication , or his own Holy Spirit enabling them to pray according to his mind and will. The way and manner of his Work therein , shall be afterwards declared . And it may suffice to oppose in General this one Promise unto the open reproaches and bold Contempts that are by many cast on the Spirit of Prayer , whose Framers unless they can blot this Text out of the Scripture , will fail at last in their design . We shall not therefore need to plead any other Testimony to the same purpose in the way of Promises . Only we may observe , that this being expresly assigned as a part of the Gracious Work of the Holy Spirit , as promised under the New Testament , there is no one Promise to that purpose , wherein this Grace is not included : Therefore the known Multiplication of them addeth strength unto our Argument . CHAP. III. Gal. 4. 6. Opened and Vindicated . THE next general Evidence given unto the Truth under Consideration , is the Account of the Accomplishment of this Promise under the New Testament , where also the Nature of the Operation of the Holy Spirit herein , is in general expressed . And ' this is , Gal. 4. 6. Because ye are sons , God hath sent forth the Spirit of his Son crying Abba Father . An Account as was said , is here given of the Accomplishment of the Promise before explained . And sundry things may be considered in the Words . First , The Subject on whom he is bestowed and in whom he worketh , are Believers or those who by the Spirit of Adoption are made the Children of God. We receive the Adoption of Sons , and because we are Sons , he sendeth his Spirit into our Hearts . And this priviledge of Adoption we obtain by Faith in Christ Jesus , John 1. 12. To as many as received him , he gave Power to become the Sons of God , even to them that believed on his Name . Secondly . There is an especial Appellation or Description of the Spirit as promised and given unto this purpose , He is the Spirit of the Son. That the Original ground and Reason hereof , is his Eternal Relation to the Son as proceeding from him , hath been elsewhere evinced . But there is something more particular here intended . He is called the Spirit of the Son , with respect unto his Communication to Believers . There is therefore included herein , that especial Regard unto Jesus Christ the Son of God which is in the Work mentioned , as it is an Evangelical Mercy and Priviledge . He is therefore called the Spirit of the Son , not only because of his eternal Procession from him ; But ( 1. ) Because he was in the first place given unto him as the Head of the Church , for the Unction , Consecration and Sanctification of his humane Nature . Here he laid the Foundation , and gave an example of what he was to do in and towards all his Members . ( 2. ) It is immediately from and by him , that he is communicated unto us , and that two ways : ( 1. ) Authoritatively , by Virtue of the Covenant between the Fatherand him , whereon , upon his Accomplishment of the Work of the Mediation in a State of Humiliation according to it , he received the Promise of the Spirit , that is , Power and Authority to bestow him on whom he would , for all the ends of that Mediation , Acts 2. 33. Chap. 5. 31. ( 2 ) Formally , in that all the Graces of the Spirit are derived unto us from him as the Head of the Church , as the spring of all spiritual Life , in whom they were all treasured and laid up unto that purpose , Col. 2. 19. Eph. 4. 16. Col. 3. 1 , 2 , 3 , 4. Secondly , The Work of this Spirit in general as bestowed on Believers , is partly included , partly expressed in these words . In general ( which is included ) He enables them to behave themselves suitably unto that state and condition whereunto they are taken upon their Faith in Christ Jesus . They are made Children of God by Adoption , and it is meet they be taught to carry themselves as becomes that new Relation . Because ye are Sons , he hath given you the Spirit of his Son , without which they cannot walk before him as becometh Sons . He teacheth them to bear and behave themselves no longer as Foreigners and Strangers , nor as Servants only , but as Children and Heirs of God , Rom. 8. 15. He endoweth them with a frame and disposition of heart unto Holy filial obedience : For as he takes away the distance , making them to be nigh who were Aliens , and far from God ; so he removes that fear , dread and bondage which they are kept in who are under the power of the Law , 2 Tim. 1. 7. For God hath not given us the Spirit of fear , but of power and love , and of a sound mind . Not the Spirit of fear , or a Spirit of bondage unto fear , as Rom. 8. 15. that is , in and by the efficacy of the Law filling our minds with dread and such considerations of God as will keep us at a distance from him . But he is in the Sons , on whom he is bestowed , a Spirit of Power ; strengthening and enabling them unto all Duties of Obedience . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that whereby we are enabled to Obedience , which the Apostle gives thanks for , 1 Tim. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Christ that enableth me that is , by his Spirit of Power . For without the Spirit of Adoption we have not the least strength or Power to behave our selves as Sons in the Family of God. And he is also , as thus bestowed , a Spirit of Love , who worketh in us that Love unto God and that delight in him , which becometh Children towards their Heavenly Father . This is the first genuine consequent of this Relation . There may be many Duties performed unto God where there is no true Love to him ; at least no love unto him as a Father in Christ , which alone is genuine and accepted . And lastly , he is also a Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a modest , grave and sober mind . Even Children are apt to wax wanton and curious and proud in their Fathers House ; but the Spirit enables them to behave themselves with that Sobriety , Modesty and Humility which becometh the Family of God. And in these three things , spiritual Power , Love , and Sobriety of mind , consists the whole deportment of the Children of God in his Family . This is the State and Condition of those who by the effectual working of the Spirit of Adoption , are delivered from the Spirit of Bondage unto fear , which the Apostle discourseth of , Rom. 8 15. Those who are under the Power of that Spirit , or that efficacious working of the Spirit by the Law , cannot by virtue of any Aids or Assistance make their Addresses unto him by Prayer in a due manner . For although the means whereby they are brought into this State , be the Spirit of God acting upon their Souls and Consciences by the Law ; yet formally , as they are in the State of Nature , the Spirit whereby they are acted is the unclean Spirit of the World , or the influence of him who rules in the Children of disobedience . The Law that they obey , is the Law of the Members mentioned by the Apostle , Rom. 7. The Works which they perform , are the unfruitful works of darkness , and the fruits of these unfruitful Works are Sin and Death . Being under this Bondage they have no power to approach unto God , and their Bondage tending unto fear , they can have no Delight in an access unto him . Whatever other provisions or preparations such Persons may have for this Duty , they can never perform it unto the Glory of God , or so , as to find acceptance with him . With those who are delivered from this State , all things are otherwise . The Spirit whereby they are acted is the Spirit of God , the Spirit of Adoption , of Power , Love and a sound mind . The Law which they are under Obedience unto , is the Holy Law of God , as written in the fleshly Tables of their Hearts . The Effects of it are Faith and Love with all other Graces of the Spirit , whereof they receive the Fruits in peace with joy unspeakable and full of Glory . Thirdly , An Instance is given of his effectual working these things in the adopted Sons of God in the Duty of Prayer ; crying Abba Father . ( 1. ) The Object of the especial Duty intended , is God even the Father , Eph. 2. 18. Abba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Abba is the Syriack or Chaldee name for Father , then in common use among the Jews ; And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the same name amongst the Greeks or Gentiles , So that the Common Interest of Jews and Gentiles in this Priviledge may be intended . Or rather an holy boldness and intimate confidence of Love is designed in the Reduplication of the name . The Jews have a saying in the Babylonian Talmud in the Treatise of Blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servants and handmaids ( that is Bondservants ) do not call on such a one Abba or Imma , Freedom of State , with a Right unto Adoption , whereof they are uncapable in regard unto this Liberty and confidence . God gives unto his adopted Sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a frèe Spirit , Psal. 51. 14. a Spirit of gracious filial ingenuity . This is that Spirit which cryes Abba ; that is the word , whereby those who were adopted , did first salute their Fathers , to testify their affection and obedience . For Abba signifies not only Father , but my Father ; For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Father in the Hebrew , is rendred by the Chaldee Paraphrast only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba ; see Gen. 19. 34. and elsewhere constantly . To this purpose speaks Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Being willing to shew the ingenuity ( that is in this Duty ) he useth also the language of the Hebrews ; and says not only Father , but Abba Father , which is a word proper unto them who are highly ingenuous . And this he effecteth two ways , ( 1. ) By the Excitation of Graces and Gracious Affections in their Souls in this Duty ; especially those of Faith , Love and Delight . ( 2 ) By enabling them to exercise those Graces and express those Affections in Vocal Prayer . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes not only crying , but an earnestness of mind expressed in Vocal Prayer . It is praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is said of our Saviour , Math. 27. 50. For the whole of our Duty in our Supplications is expressed herein . Now we are not concerned or do not at present enquire , what course they take , what means they imploy , or what helps they use in Prayer , who are not as yet Partakers of this priviledge of Adoption : It is only those who are so , whom the Spirit of God assists in this Duty . And the only question is , What such Persons are to do , in complyance with his Assistance , or what it is that they obtain thereby ? And we may compare the different expressions used by the Apostle in this matter , whereby the general Nature of the Work of the Spirit herein , will further appear . In this place he saith , God hath sent forth into our Hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit of his Son , crying Abba Father , Rom. 8. 15. He saith we have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Spirit of Adoption , the Spirit of the Son given us because we are Sons , whereby , or in whom we cry Abba Father . His acting in us , and our acting by him is expressed by the same word . And the enquiry here is , how in the same Duty he is said to cry in us , and we are said to cry in him . And there can be no Reason hereof , but only because the same Work is both his and ours in divers Respects . As it is an Act of Grace and Spiritual Power , it is his , or it is wrought in us by him alone . As it is a Duty performed by us , by virtue of his Assistance , it is ours ; by him we cry Abba Father . And to deny his actings in our Duties is to overthrow the Gospel . And it is Prayer formally considered , and as comprizing the Gift of it , with its outward Exercise , which is intended . The mere excitation of the Graces of Faith , Love , Trust , Delight , Desire , Self-abasement , and the like animating Principles of Prayer , cannot be expressed by crying , though it be included in it . Their actual Exercise in Prayer formally considered , is that which is ascribed unto the Spirit of God. And they seem to deal somewhat severely with the Church of God and all Believers , who will not allow that the Work here expresly assigned unto the Spirit of Adoption or of the Son , is sufficient for its end , or the discharge of this Duty , either in private or in the Assemblies of the Church . There is no more required unto Prayer either way , but our crying Abba Father , that is , the making our Requests known unto him as our Father in Christ , with Supplications and Thanksgivings , according as our State and occasions do require . And is not the Aid of the Spirit of God sufficient to enable us hereunto ? It was so of Old , and that unto all Believers according as they were called unto this Duty , with respect unto their Persons , Families , or the Church of God. If it be not so now , it is because either God will not now communicate his Spirit unto his Children or Sons according to the Promise of the Gospel , or because indeed this Grace and Gift of his is by men despised , neglected and lost . And the former cannot be asserted on any safe grounds whatever : the latter is our interest to consider . This two-fold Testimony concerning the Promise of the Communication of the Holy Spirit , or a Spirit of Supplication , unto Believers under the New Testament , and the accomplishment of it , doth sufficiently evince our general Assertion , that there is a peculiar Work or special gracious operation of the Holy Ghost in the Prayers of Believers enabling them thereunto . For we intend no more hereby , but that as they do receive him by vertue of that Promise , which the World cannot do , in order unto his Gracious efficiency in the Duty of Supplication ; so he doth actually incline , dispose , and enable them to cry Abba Father , or to call upon God in Prayer as their Father by Jesus Christ. To deny this therefore , is to rise up in contradiction unto the express Testimony of God himself ; and by our unbelief to make him a Lyar. And had we nothing farther to plead in this cause , this were abundantly sufficient to reprove the petulant folly of them by whom this Work of the Holy Ghost , and the Duty of Believers thereon to Pray in the Spirit , if we may use the despised and blasphemed expressions of the Scripture , is scorned and derided . For as to the Ability of Prayer which is thus received , some there are , who know no more of it as exercised in a way of Duty , but the outside , shell and appearance of it ; and that not from their own Experience , but from what they observed in others . Of these there are not a few who confidently affirm , that it is wholly a Work of Fancy , Invention , Memory , and Wit , accompanied with some Boldness and Elocution , unjustly fathered on the Spirit of God , who is no way concerned therein . And it may be they do perswade many , no better skilled in these things than themselves , that so it is indeed . Howbeit those who have any Experience of the real Aids and Assistances of the Spirit of God in this Work and Duty , any Faith in the express Testimonies given by God himself hereunto , cannot but despise such fabulous Imaginations . You may as soon perswade them that the Sun doth not give Light , nor the Fire Heat , that they see not with their Eyes , nor hear with their Ears , as that the Spirit of God doth not enable them to pray , or assist them in their Supplications . And there might some probability be given unto these pretences , and unto the total Exclusion of the Holy Ghost from any concernment herein , if those concerning whom and their Duties they thus judge , were generally Persons known to excel others in those Natural Endowments and acquired Abilities whereunto this Faculty of Prayer is ascribed . But will this be allowed by them who make use of this pretence , namely , that those who are thus able to pray as they pretend by virtue of a Spiritual Gift , are Persons excelling in Fancy , Memory , Wit , Invention , and Elocution ? It is known that they will admit of no such thing ; but in all other Instances they must be represented as dull , stupid , ignorant , unlearned and brutish . Only in Prayer they have the advantage of those natural Endowments . These things are hardly consistent with common Ingenuity . For is it not strange that those who are so contemptible with respect unto natural and acquired Endowments in all other things , whether of Science or of Prudence , should yet in this one Duty or Work of Prayer so improve them , as to out-go the Imitation of them by whom they are despised ? For as they do not , as they will not pray as they do , so their own Hearts tell them , they cannot , which is the true Reason why they so despitefully oppose this praying in the Spirit , whatever Pride or Passion pretends to the contrary . But things of this nature will again occurr unto us , and therefore shall not be here further insisted on . Having therefore proved that God hath promised a plentiful dispensation of his Spirit unto Believers under the New Testament to enable them to pray according unto his mind ; and that in general this Promise is accomplished in and towards all the Children of God ; It remaineth in the second place , as to what we have proposed , that we declare what is the Work of the Holy Ghost in them unto this end and purpose , or how he is unto us a Spirit of Prayer or Supplication . CHAP. IV. The nature of Prayer Rom. 8. 26. Opened and Vindicated . PRayer at present I take to be , a Gift , Ability or Spiritual Faculty of exercising Faith , Love , Reverence , Fear , Delight , and other Graces in a way of vocal Requests , Supplications , and Praises unto God. In every thing making our Request known unto God , Phil. 4. 6. This Gift and Ability , I affirm to be bestowed , and this Work by Vertue thereof to be wrought in us by the Holy Ghost in the Accomplishment of the Promise insisted on , so crying Abba Father in them that do believe . And this is that which we are to given an account of , wherein we shall assert nothing but what the Scripture plainly goeth before us in , and what the experience of Believers duly exercised in Duties of Obedience , doth confirm . And in the Issue of our Endeavour , we shall leave it unto the Judgement of God and his Church , whether they are ecstatical , enthusiastical , unaccountable Raptures that we plead for , or a real Gracious Effect and Work of the Holy Spirit of God. The first thing we ascribe unto the Spirit herein is , that he supplieth and furnisheth the mind , with a due comprehension of the Matter of Prayer , or what ought , both in general , and as unto all our particular occasions , to be prayed for . Without this , I suppose it will be granted , that no man can pray as he ought . For how can any man pray , that knows not what to pray for ? Where there is not a Comprehension hereof , the very nature and being of Prayer is destroyed . And herein the Testimony of the Apostle is express , Rom. 8. 26. Likewise also the Spirit helpeth our Infirmities , for we know not what we should pray for as we ought , but the Spirit it self maketh Intercession for us with groans that cannot be uttered . It is that expression only which at present I urge , We know not what we should pray for as we ought . This is generally supposed to be otherwise ; Namely , that men know well enough what they ought to pray for , only they are wicked and careless , and will not pray for what they know they ought so to do . I shall make no excuse or Apology for the wickedness and carelesness of men , which without doubt are abominable . But yet I must abide by the truth asserted by the Apostle , which I shall further evidence immediately , namely , that without the especial Aid and Assistance of the Holy Spirit no man knoweth what to pray for as he ought . But yet there is another Relief in this matter , and so no need of any Work of the Holy Ghost therein . And we shall be accounted Impudent , if we ascribe any thing unto him , whereof there is the least colourable pretence , that it may be otherwise effected or provided for : so great an unwillingness is there to allow him either Place , Work , or Office in the Christian Religion , or the practice of it . Wherefore it is pretended that although men do not of themselves know what to pray for , yet this defect may be supplied in a Prescript form of words , prepared on purpose to teach , and confine men unto , what they are to pray for . We may therefore dismiss the Holy Spirit and his Assistance as unto this Concernment of Prayer ; for the due matter of it may be so set down and fixed on Ink and Paper , that the meanest capacity cannot miss of his Duty therein . This therefore is that which is to be tryed in our ensuing discourse ; Namely , what whereas it is plainly affirmed that we know not of our selves what we should pray for as we ought , ( which I judge to be universally true , as unto all Persons , as well those who prescribe Prayers , as those unto whom they are prescribed ) and that the Holy Spirit helps and relieveth us herein , whether we may or ought to relinquish and neglect his Assistance , and so to rely only on such supplies as are invented or used unto that end , for which he is promised ; that is plainly , whether the Word of God be to be trusted unto in this matter or not . It is true , that whatever we ought to pray for , is declared in the Scripture ; yea and summarily comprised in the Lords Prayer . But it is one thing to have what we ought to pray for , in the Book ; another thing to have it in our Mind , and Hearts , without which it will never be unto us , the due matter of Prayer . It is out of the abundance of the Heart that the Mouth must speak in this matter , Mat. 12. 34. There is therefore in us a threefold defect with repect unto the matter of Prayer ; which is supplied by the Holy Spirit , and can be so no other way , nor by any other means ; And therein is he unto us a Spirit of Supplication , according to the Promise . For ( 1. ) we know not our own wants , ( 2. ) we know not the supplied of them that are expressed in the Promises of God , and ( 3. ) we know not the end whereunto what we pray for , is to be directed , which I add unto the former . Without the knowledge and understanding of all these , no man can pray as he ought ; and we can no way know them , but by the Aid and Assistance of the Spirit of Grace . And if these things be manifest , it will be evident how in this first Instance we are enabled to pray by the Holy Ghost . ( 1. ) Our wants , as they are to be the Matter of Prayer , may be referr'd unto three Heads ; and none of them of our selves do we know aright , so as to make them the due Subject of our Supplications , and of some of them we know nothing at all . This first consists in our outward straits , pressures and Difficulties , which we desire to be delivered from , with all other temporal things wherein we are concerned . In those things it should seem wondrously clear , that of our selves we know what to pray for . But the truth is , whatever our sense may be of them , and our natural desires about them , yet how and when , under what conditions and limitations , with what frame of heart and Spirit , what submission unto the pleasure of God they are to be made the matter of our Prayers , we know not . Therefore doth God call the Prayers of most about them , howling , and not a crying unto him with the Heart , Hos. 7. 14. There is indeed a Voice of nature crying in its distress unto the God of nature . But that is not the Duty of Evangelical Prayer which we enquire after . And men oft-times most miss it , where they think themselves most ready and prepared . To know our Temporal wants so as to make them the matter of Prayer according to the mind of God , requires more Wisdom than of our selves we are furnished withal . For who knoweth what is good for man in this Life , all the days of his vain life , which he spendeth as a shadow ? Eccl. 6. 12. And oft-times Believers are never more at a loss , than how to pray aright about temporal things . No man is in pain or distress , or under any wants , whose continuance would be destructive to his Being , but he may , yea he ought to make deliverance from them the matter of his Prayer . So in that case he knows in some measure , or in general , what he ought to pray for , without any peculiar spiritual illumination . But yet the Circumstances of those things , and wherein their respect unto the Glory of God and the supreme End , or chiefest good of the Persons concerned , doth stand , ( with regard whereunto they can alone be made the matter of prayer acceptable unto God in Christ ) is that which of themselves they cannot understand , but have need of an interest in that Promise made to the Church , that they shall be all taught of God. And this is so much more in such things as belong only unto the Conveniences of this Life , whereof no man of himself knows what is good for him , or useful unto him . ( 2. ) We have Internal wants that are discerned in the light of a natural Conscience : such is the Guilt of Sin , whereof that accuseth ; Sins against natural Light and plain outward letter of the Law. These things we know somewhat of without any especial Aid of the Holy Spirit , Rom. 2. 14 , 15. and desires of Deliverance are inseparable from them . But we may observe here two things , [ 1. ] That the knowledge which we have hereof of our selves , is so dark and confused , as that we are no ways able thereby to manage our wants in Prayer aright unto God. A Natural Conscience awakened and excited by Afflictions or other providential Visitations , will discover it self in unfeign'd and severe Reflections of Guilt upon the Soul. But untill the Spirit doth convince of Sin , all things are in such disorder and confusion in the mind , that no man knows how to make his Address unto God about it in a due manner . And there is more required to treat aright with God about the Guilt of Sin , than a mere Sense of it . So far as men can proceed under that sole conduct and guidance , the Heathens went in dealing with their supposed Gods , without a due respect unto the Propitiation made by the Blood of Christ. Yea Prayer about the guilt of Sin discerned in the Light of a natural Conscience , is but an abomination . Besides , [ 2. ] We all know how small a portion of the concernment of Believers doth lye in those things which fall under the Light and determination of a natural Conscience . For , ( 3. ) The things about which Believers do , and ought to treat principally , and deal with God in their Supplications , are the inward Spiritual frames and dispositions of their Souls , with the actings of Grace and Sin in them . Hereon David was not satisfied with the Confession of his Original and all known actual Sins , Psal. 51. 5. nor yet with an acknowledgment that none knoweth his own wanderings , whence he desireth cleansing from unknown Sins , Psal. 19. 12. But moreover , he begs of God to undertake the inward search of his Heart , to find out what was amiss , or right , in him , Psal. 139. 23 , 24. as knowing , that God principally required Truth in the inward part , Psal. 51. 6. Such is the carrying on of the Work of sanctification in the whole Spirit and Soul , 1 Thess. 5. 23. The inward sanctification of all our faculties , is what we want and pray for . Supplies of Grace from God unto this purpose , with a sense of the Power , Guilt , violence and deceit of Sin in its inward actings in the mind and affections , with other things innumerable thereunto belonging , make up the principal matter of Prayer as formally Supplication . Add hereunto , that unto the matter of Prayer taken largely for the whole Duty so called , every thing wherein we have entercourse with God in Faith and Love , doth belong . The Acknowledgement of the whole mystery of his Wisdom , Grace and Love in Christ Jesus , with all the Fruits , Effects and Benefits which thence we do receive , all the Workings and actings of our Souls towards him , with their Faculties and Affections ; in brief , every thing and every conception of our minds , wherein our spiritual Access unto the Throne of Grace doth consist , or which doth belong thereunto , with all occasions and emergencies of Spiritual Life , are in like manner comprised herein . And that we can have such an Acquaintance with these things as to manage them acceptably in our Supplications , without the Grace of spiritual illumination from the Holy Ghost , few are so ignorant or profane as to assert . Some I confess seem to be strangers unto these things , which yet renders them not of the less weight or moment . For some can see no necessity of thus understanding the Grace and Mercy , that is in the Promises unto Prayer ; and suppose that men know well enough what to pray for without it . But those who so speak , neither know what it is to pray , nor it seems are willing to learn. For we are to pray in Faith , Rom. 10. 14. And Faith respects Gods Promises , Heb. 4. 1. Rom. 4. If therefore we understand not what God hath promised , we cannot pray at all . It is marvellous what thoughts such persons have of God and themselves , who without a due comprehension of their own Wants , and without an understanding of Gods Promises , wherein all their supplies are laid up , do say their Prayers as they call it continually . And indeed in the poverty , or rather misery , of devised Aids of Prayer , this is not the least pernicious effect or consequent , that they keep men off from searching the Promises of God , whereby they might know what to pray for . Let the matter of Prayer be so prescribed unto men , as that they shall neverneed , either to search their own Hearts or Gods Promises about it , and this whole Work is dispatcht out of the way . But then is the Soul prepared aright for this Duty , and then only , when it understands its own condition , the supplies of Grace provided in the Promise , the suitableness of those supplies unto its wants , and the means of its Conveyance unto us by Jesus Christ. That all this we have by the Spirit and not otherwise , shall be immediately declared . Thirdly , Unto the matter of Prayer I joyn the End we aim at , in the things we pray for , and which we direct them unto . And herein also are we in our selves at a loss : And men may lose all the benefit of their Prayers by proposing undue Ends unto themselves in the things they pray for . Our Saviour saith , Ask and you shall receive ; but the Apostle James affirms of some , Chap. 4. 3. Ye ask and receive not , because ye ask amiss , to consume it on your pleasures . To pray for any thing , and not expresly unto the end whereunto of God it is designed , is to ask amiss and to no purpose . And yet whatever confidence we may have of our own Wisdom and Integrity ; if we are left unto our selves , without the especial guidance of the Spirit of God , our aims will never be suited unto the Will of God. The ways and means whereby we may fail , and do so in this kind , when not under the actual conduct of the Spirit of God , that is , when our own natural and distempered Affections do immix themselves in our Supplications , are innumerable . And there is nothing so excellent in its self , so useful unto us , so acceptable unto God in the matter of Prayer , but it may be vitiated , corrupted , and Prayer it self rendred vain , by an Application of it unto false or mistaken Ends. And what is the Work of the Spirit to guide us herein , we shall see in its proper place . CHAP. V. The Work of the Holy Spirit as to the matter of Prayer . THese things are considerable as to the matter of Prayer ; and with respect unto them , of our selves we know not what we should pray for , nor how , nor when . And the first Work of the Spirit of God , as a Spirit of Supplication in Believers , is to give them an understanding of all their wants , and of the supplies of Grace and Mercy in the Promises , causing a sense of them to dwell and abide on their minds ; as that , according unto their measure , they are continually furnished with the matter of Prayer , without which men never pray , and by which , in some sense , they pray always . For , ( 1. ) He alone doth , and he alone is able to give us such an understanding of our own wants , as that we may be able to make our thoughts about them known unto God in Prayer and Supplication . And what is said concerning our wants , is so likewise with respect unto the whole matter of Prayer , whereby we give Glory to God , either in Requests or Prayers . And this I shall manifest in some instances , whereunto others may be reduced . ( 1. ) The Principal matter of our Prayer concerneth Faith and Unbelief . So the Apostles prayed in a particular manner , Lord increase our Faith ; and so the poor man prayed in his distress , Lord help thou my unbelief . I cannot think that they ever pray aright , who never pray for the pardon of Unbelief , for the removal of it , and for the encrease of Faith. If Unbelief be the greatest of Sins , and if Faith be the greatest of the Gifts of God , we are not Christians , if those things are not one principal part of the matter of our Prayers . Unto this end we must be convinced of the nature and guilt of Unbelief , as also of the nature and use of Faith ; nor without that conviction do we either know our own chiefest wants , or what to pray for as we ought . And that this is the especial Work of the Holy Ghost , our Saviour expresly declares , John 16. 9. He convinceth the World of Sin , because they believe not on him . I do , and must deny , that any one is or can be convinced of the nature and guilt of that Unbelief , either in the whole or in the remainder of it , which the Gospel condemneth , and which is the great condemning Sin under the Gospel , without an especial Work of the Holy Ghost on his mind and Soul. For Unbelief as it respecteth Jesus Christ , not believing in him , or not believing in him as we ought , is a Sin against the Gospel , and it is by the Gospel alone that we may be convinced of it , and that as it is the ministration of the Spirit . Wherefore neither the Light of a natural Conscience , nor the Law , will convince any one of the guilt of Unbelief with respect unto Jesus Christ , nor instruct them in the nature of Faith in him . No innate Notions of our Minds , no Doctrines of the Law will reach hereunto . And to think to teach men to pray , or to help them out in praying , without a sense of Unbelief , or the remainders of it in its Guilt and Power , the nature of Faith with its necessity , use and efficacy , is to say unto the naked and the hungry , be ye warmed and filled , and not give them those things that are needful to the Body . This therefore belongs unto the Work of the Spirit as a Spirit of Supplication . And let men tear and tire themselves Night and Day with a multitude of Prayers , if a Work of the Spirit of God in teaching the nature and Guilt of Unbelief , the nature , efficacy and use of Faith in Christ Jesus , go not with it , all will be lost and perish . And yet it is marvellous to consider how little mention of these things occurreth in most of those compositions , which have been published to be used as Forms of Prayer . They are generally omitted in such endeavours , as if they were things , wherein Christians were very little concerned . The Gospel positively and frequently determines the present Acceptation of men with God , or their Disobedience , with their future Salvation and Condemnation according unto their Faith or Unbelief . For their Obedience or Disobedience are infallible consequents thereon . Now if things that are of the greatest Importance unto us , and whereon all other things , wherein our spiritual Estate is concerned , do depend , be not a part of the subject matter of our daily Prayer , I know not what deserveth so to be . Secondly , The matter of our Prayer respects the Depravation of our natures and our wants on that account . The Darkness and Ignorance that is in our Understandings , our unacquaintedness with heavenly things , and Alienation from the Life of God thereby , the secret workings of the Lusts of the mind under the shades and Covert of this darkness ; the stubbornness , obstinacy and perverseness of our Wills by nature , with their reluctancies unto , and dislike of things spiritual , with innumerable latent guiles thence arising , all keeping the Soul from a due conformity unto the Holiness of God , are things which Believers have an especial regard unto in their Confessions and Supplications . They know this to be their Duty , and find by experience , that the greatest concernment between God and their Souls , as to Sin and Holiness , do lye in these things . And they are never more jealous over themselves , than when they find their Hearts least affected with them . And to give over treating with God about them , for Mercy in their pardon , for Grace in their removal , and the daily Renovation of the Image of God in them thereby , is to renounce all Religion , and all designs of living unto God. Wherefore without a knowledge , a sense , a due comprehension of these things , no man can pray as he ought , because he is unacquainted with the matter of Prayer , and knows not what to pray for . But this knowledge we cannot attain of our selves . Nature is so corrupted , as not to understand its own depravation . Hence some absolutely deny this Corruption of it , so taking away all necessity of labouring after its cure , and the Renovation of the Image of God in us . And hereby they overthrow the Prayers of all Believers , which the Antient Church continually pressed the Pelagians withal . Without a sense of these things I must profess , I understand not how any man can pray . And this knowledge , as was said , we have not of our selves . Nature is blind , and cannot see them ; it is proud , and will not own them ; stupid , and is senseless of them . It is the Work of the Spirit of God alone , to give us a due conviction of , a spiritual insight into , and sense of the Concernment of these things . This I have elsewhere so fully proved , as not here again to insist on it . It is not easy to conjecture , how men pray , or what they pray about , who know not the plague of their own Hearts . Yea , this Ignorance , want of Light into , or conviction of the depravation of their nature , and the remainders thereof , even in those that are renewed , with the Fruits , Consequents and Effects thereof , is the principal cause of mens Barrenness in this Duty , so that they can seldome go beyond what is prescribed unto them . And they can thence also satisfie themselves with a set or frame of well composed words , wherein they might easily discern that their own condition and concernment are not at all expressed , if they were acquainted with them . I do not fix measures unto other men , nor give bounds unto their understandings ; Only I shall take leave to profess for my own part , that I cannot conceive or apprehend how any man doth or can know what to pray for as he ought , in the whole compass and course of that Duty , who hath no Spiritual illumination enabling him to discern in some measure the Corruption of his nature , and the internal Evils of his Heart . If men judge the faculties of their Souls to be undepraved , their minds free from vanity , their Hearts from Guile and deceit , their Wills from perverseness and carnality , I wonder not on what Grounds they despise the Prayers of others , but should do so , to find real Humiliation , and fervency in their own . Hereunto I may add the irregularity and disorder of our Affections . These I confess are discernible in the Light of Nature , and the rectifying of them , or an attempt for it , was the principal end of the old Philosophy . But the chief respect that on this principle it had unto them , is , as they disquiet the mind , or break forth into outward expressions , whereby men are defiled , or dishonoured , or distressed . So far natural Light will go , and thereby in the working of their Consciences , as far as I know , men may be put to pray about them . But the chief depravation of the Affections lyes in their aversation unto things spiritual and Heavenly . They are indeed sometimes ready of themselves to like things spiritual under false Notions of them , and divine Worship under Superstitious Ornaments and meretricious dresses , in which respect they are the spring and life of all that Devotion , which is in the Church of Rome . But take Heavenly and Spiritual things in themselves with respect unto their proper Ends , and there is in all our Affections , as corrupted , a dislike of them and aversation unto them , which variously act themselves , and influence our Souls unto Vanities and disorders in all Holy Duties . And no man knows what it is to pray , who is not exercised in Supplications for mortifying , changing and renewing of these Affections as spiritually irregular . And yet is it the Spirit of God alone , which discovereth these things unto us and gives us a sense of our concernment in them . I say the Spiritual irregularity of our Affections , and their Aversation from spiritual things , is discernible in no Light , but that of supernatural illumination . For if without that , Spiritual things themselves cannot be discerned , as the Apostle assures us they cannot , 1 Cor. 2. it is impossible that the disorder of our Affections with respect unto them , should be so . If we know not an object in the true nature of it , we cannot know the actings of our minds towards it . Wherefore although there be in our Affections an innate universal aversation from spiritual things , seeing by nature we are wholly alienated from the life of God , yet can it not be discerned by us in any Light but that which discovers these spiritual things themselves unto us . Nor can any man be made sensible of the Evil and Guilt of that disorder , who hath not a Love also implanted in his Heart unto those things , which it finds obstructed thereby . Wherefore the Mortification of these Affections and their Renovation with respect unto things Spiritual and Heavenly , being no small part of the matter of the Prayers of Believers , as being an especial part of their Duty , they have no otherwise an acquaintance with them or sense of them , but as they receive them by Light and Conviction from the Spirit of God. And those who are destitute hereof must needs be strangers unto the Life and Power of the Duty of Prayer it self . As it is with respect unto Sin , so it is with respect unto God and Christ , and the Covenant , Grace , Holiness and Priviledges . We have no spiritual conceptions about them , no right Understanding of them , no insight into them , but what is given us by the Spirit of God. And without an Acquaintance with these things , what are our Prayers , or what do they signifie ? Men without them may say on to the World's end , without giving any thing of Glory unto God , or obtaining of any Advantage unto their own Souls . And this I place as the first part of the Work of the Spirit of Supplications in Believers , enabling them to pray , according to the mind of God , which of themselves they know not how to do , as is afterward in the place of the Apostle insisted on . When this is done , when a right apprehension of Sin and Grace , and of our concernment in them , is fixed on our minds , then have we in some measure the matter of Prayer always in readiness , which words and expressions will easily follow , though the Aid of the Holy Spirit be necessary thereunto also , as we shall afterwards declare . And hence it is , that the Duty performed with respect unto this part of the Aid and assistance of the Spirit of God , is of late by some ( as was said ) vilified and reproached . Formerly their exceptions lay all of them against some Expressions or weakness of some Persons in conceived Prayer , which they liked . But now scorn is poured out upon the matter of Prayer it self , especially the humble and deep confessions of Sin , which on the discoveries before mentioned , are made in the Supplications of Ministers and others . The things themselves are traduced as absurd , foolish and irrational , as all Spiritual things are unto some sorts of men . Neither do I see how this disagreement is capable of any Reconciliation . For they who have no Light to discern those respects of Sin and Grace , which we have mentioned , cannot but think it uncouth to have them continually made the matter of mens Prayers . And those on the other hand who have received a Light into them , and Acquaintance with them by the Spirit of God , are troubled at nothing more , than that they cannot sufficiently * abase themselves under a sense of them , nor in any words fully express that impression on their minds which is put on them by the Holy Ghost ; nor cloath their desires after Grace and Mercy , with words sufficiently significant and emphatical . And therefore this difference is irreconcileable by any but the Spirit of God himself . Whilst it doth abide , those who have respect only unto what is discernible in the Light of Nature or of a natural Conscience in their Prayers , will keep themselves unto general expressions and outward things , in words prepared unto that purpose by themselves or others , do we what we can to the contrary . For men will not be led beyond their own Light , neither is it meet they should . And those who do receive the Supplies of the Spirit in this matter , will in their Prayer be principally conversant about the spiritual internal concernments of their Souls in Sin and Grace , let others despise them and reproach them whilst they please . And it is in vain much to contend about these things , which are regulated not by Arguments but by Principles . Men will invincibly adhere unto the capacity of their Light. Nothing can put an end to this difference , but a more plentiful Effusion of the Spirit from above , which according unto the Promise we wait for . Secondly , We know not what to pray for as we ought , but the Holy Ghost acquaints us with the Grace and Mercy which are prepared in the Promises of God for our Relief . That the Knowledge hereof is necessary to enable us to direct our Prayers unto God in a due manner , I declared before ; and I suppose it will not be denied . For what do we pray for ? What do we take a prospect and design of in our Supplications ? What is it we desire to be made Partakers of ? Praying only by saying or repeating so many words of Prayer , whose sence and meaning those who make use of them , perhaps understand not , as in the Papacy ; or so as to rest in the saying or Repetition of them without an especial design of obtaining some thing or things which we make known in our Supplications , is unworthy the Disciples of Christ , indeed of rational Creatures . Deal thus with thy Governour , Will he be pleased with thee or accept thy Person ? as Mal. 1. 8. neither Ruler nor Friend nor Neighbour would accept it at our hands , if we should constantly make solemn addresses unto them , without any especial design : We must pray with our understanding ; that is , understand what we pray for . And these things are no other but what God hath promised , which if we are not regulated by in our Supplications , we ask amiss . It is therefore indispensably necessary unto Prayer , that we should know what God hath promised , or that we should have an understanding of the Grace and Mercy of the Promises . God knoweth our wants , what is good for us , what is useful to us , what is necessary to bring us unto the injoyment of himself , infinitely better than we do our selves ; Yea , we know nothing of these things but what he is pleased to teach us . These are the things which he hath prepared for us , as the Apostle speaks , 1 Cor. 2. 9. And what he hath so prepar'd , he declareth in the Promises of the Covenant . For they are the declaration of the Grace and good pleasure which he hath purposed in himself . And hence Believers may learn , what is good for them and what is wanting unto them in the Promises , more clearly and certainly than by any other means whatever . From them therefore do we learn what to pray for as we ought . And this is another Reason , why men are so barren in their Supplications , they know not what to pray for , but are forced to betake themselves unto a confused Repetition of the same requests ; namely their ignorance of the Promises of God , and the Grace exhibited in them . Our enquiry therefore is , by what way or means we come to an Acquaintance with these Promises , which all Believers have in some measure , some more full and distinct than others , but all in an useful sufficiency . And this we say is by the Spirit of God , without whose Aid and Assistance we can neither understand them , nor what is contained in them . I do confess , that some by frequent reading of the Scripture , by the only help of a faithful Memory , may be able to express in their Prayers the Promises of God , without any spiritual Acquaintance with the Grace of them , whereby they administer unto others , and not unto themselves . But this Remembrance of Words or Expressions belongs not unto the especial Work of the Holy Ghost in supplying the Hearts and minds of Believers with the matter of Prayer . But this is that which he doth herein ; He openeth their Eyes , he giveth an understanding , he enlighteneth their minds , so that they shall perceive the things that are of God prepared for them , and that are contained in the Promises of the Gospel ; and represents them therein in their beauty , Glory , suitableness and desirableness unto their Souls . He maketh them to see Christ in them , and all the Fruits of his Mediation in them , all the effect of the Grace and Love of God in them , the Excellency of Mercy and Pardon , of Grace and Holiness , of a new Heart , with Principles , dispositions , Inclinations and Actings , all as they are proposed in the Truth and Faithfulness of God. Now when the mind and Heart is continually filled with an Understanding and due Apprehensions of these things ; it is always furnished with the matter of Prayer and praise unto God , which Persons make use of according as they have actual assistance and utterance given unto them . And whereas this Holy Spirit together with the knowledge of them , doth also implant a Love unto them upon the minds of Believers , they are not only hereby directed what to pray for , but are excited and stirred up to seek after the injoyment of them , with ardent Affections and earnest Endeavours , which is to pray . And although among those on whose Hearts these things are not implanted , some may ( as was before observed ) make an appearance of it , by expressing in Prayer the words of the Promises of God retined in their memories , yet for the most part they are not able themselves to pray in any tolerable useful manner , and do either wonder at , or despise those that are so enabled . But it may be said , that where there is any defect herein , it may be easily supplied . For if men are not acquainted with the Promises of God themselves in the manner before described , and so know not what they ought to pray for , others who have the understanding of them may compose Prayers for their use according to their Apprehensions of the mind of God in them , which they may read , and so have the matter of Prayer always in a readiness . I answer , ( 1. ) I do not know that any one hath a Command , or Promise of Assistance , to make or compose Prayers to be said or read by others as their Prayers ; and therefore I expect no great matter from what any one shall do in that kind . The Spirit of Grace and Supplication is promised , as I have proved , to enable us to pray , not to enable us to make or compose Prayers for others . ( 2. ) It savours of some unacquaintance with the Promises of God , and the Duty of Prayer , to imagine that the matter of them so as to suit the various conditions of Believers , can be pent up in any one Form of mans devising . Much of what we are to pray about , may be in general and doctrinally comprized in a Form of Words , as they are in the Lords Prayer , which gives directions in , and a boundary unto our requests : But that the things themselves should be prepared and suited unto the condition and wants of them that are to pray , is a fond imagination . ( 3. ) There is a vast difference between an objective Proposal of good things to be prayed for , unto the consideration of them that are to pray , which men may do ; and the implanting an acquaintance with them and Love unto them upon the mind and Heart , which is the Work of the Holy Ghost . ( 4. ) When things are so prepared and cast into a form of Prayer , those by whom such forms are used , do no more understand them , than if they had never been cast into any such form , unless the Spirit of God give them an understanding of them , which the form it self is no sanctified means unto . And where that is done , there is no need of it . ( 5. ) It is the Work of the Holy Spirit to give unto Believers such a comprehension of promised Grace and Mercy , as that they may constantly apply their minds unto that or those things in an especial manner which are suited unto their present daily wants and occasions , with the frame and dispositions of their Souls and Spirit . This is that which gives spiritual beauty and order unto the Duty of Prayer ; namely , the suiting of Wants and Supplies , of a thankful disposition and Praises , of Love and Admiration unto the excellencies of God in Christ , all by the Wisdom of the Holy Ghost . But when a Person is made to pray by his Directory for things though good in themselves , yet not suited unto his present state , frame , inclination , wants and desires , there is Spiritual Confusion and disorder and nothing else . Again , What we have spoken concerning the Promises , must also be applied unto all the Precepts or Commands of God. These in like manner are the matter of our Prayers , both as to Confession and Supplication . And without a right understanding of them , we can perform no part of this duty as we ought . This is evident in their apprehension who repeating the words of the Decalogue , do subjoyn their acknowledgments of a want of Mercy , with respect unto the Transgression of them , I suppose , and their desires to have their hearts inclined to keep the Law. But the Law with all the Commands of God are Spiritual and inward , with whose true sense and importance in their extent and latitude , we cannot have an useful Acquaintance , but by the enlightning , instructing efficacy of the Grace of the Spirit . And where this is , the mind is greatly supplied with the true matter of Prayer . For when the Soul hath learnt the Spirituality and Holiness of the Law , its extent unto the inward frame and disposition of our Hearts , as well as unto outward Actions , and its requiring absolute Holiness , Rectitude and Conformity unto God at all times , and in all things ; then doth it see and learn its own discrepancy from it , and coming short of it , even then when as to outward Acts and Duties , it is unblameable . And hence do proceed those Confessions of Sin in the best and most holy Believers , which they who understand not these things , do deride and scorn . By this means therefore doth the Holy Spirit help us to pray , by supplying us with the due and proper matter of Supplications , even by acquainting us and affecting our hearts with the Spirituality of the Command , and our coming short thereof in our dispositions , and frequent inordinate actings of our Minds and Affections . He who is instructed herein , will on all occasions be prepared with a fulness of matter for Confession and Humiliation ; as also , with a sense of that Grace and Mercy , which we stand in need of with respect unto the Obedience required of us . Thirdly , He alone gides and directs Believers to pray , or ask for any thing in order unto right and proper Ends. For there is nothing so excellent in it self , so useful unto us , so acceptable unto God , as the matter of Prayer , but it may be vitiated , corrupted , and Prayer it self be rendred vain , by an application of it unto false or mistaken Ends. And that in this case we are relieved by the Holy Ghost , it is plain in the Text under consideration . For helping our infirmities , and teaching us what to pray for as we ought , he maketh Intercession for us according unto God , that is his mind or his will , v. 27. This is well explained by Origen on the Place , Velut si magister suscipiens ad Rudiment a Discipulum , & ignorantem penitus literas , ut eum docere possit & instituere , necesse habet inclindre se ad Discipuli rudimenta , & ipse prius dicere nomen literae , ut respondendo discipulus discat , & sit quodammodo Magister incipienti Discipulo similis , ea loquens & ea meditans , quae incipiens loqui debeat ac meditari ; It a & Sanctus Spiritus , ubi oppugnationibus carnis perturbari nostrum Spiritum viderit , & nescientem quid orare debeat secundum quod oportet , ipse velut Magister orationem praemittit , quam noster spiritus ( si tamen Discipulus esse Sancti Spiritus desiderat ) prosequatur , ipse gemitus ossert quibus noster spiritus discat ingemiscere , ut repropitiet sibi Deum . To the same purpose speaks Damascen , lib. 4. Ch. 3. and Austin in sundry places collected by Beda in his Comment on this . He doth it in us , and by us , or enableth us so to do . For the Spirit himself without us , hath no Office to be performed immediately towards God , nor any Nature inferiour unto the Divine , wherein he might intercede . The whole of any such Work with respect unto us , is incumbent on Christ , he alone in his own Person performeth what is to be done with God for us . What the Spirit doth , he doth in and by us . He therefore directs and enableth us to make Supplications according to the mind of God. And herein God is said to know the mind of the Spirit , that is , his end and design in the matter of his requests . This God knows , that is , approves of and accepts . So it is the Spirit of God who directs us as to the design and end of our Prayers , that they may find Acceptance with God. But yet there may be , and I believe there is , more in that expression ; God knoweth the mind of the Spirit . For he worketh such high , holy , spiritual desires and designs in the minds of Believers in their Supplications , as God alone knoweth and understandeth in their full extent and latitude . That of our selves we are apt to fail and mistake hath been declared from James 4. 3. I shall not here insist on particulars , but only mention two general Ends of Prayer which the Holy Spirit keeps the minds of Believers unto in all their Requests , where he hath furnished them with the matter of them according to the mind of God. For he doth not only make Intercession in them , according unto the mind of God , with respect unto the matter of their Requests , but also with respect unto the End which they aim at , that it may be accepted with him . He guides them therefore to design , ( 1. ) That all the success of their Petitions and Prayers , may have an immediate tendency unto the Glory of God. It is he alone who enables them to subordinate all their desires unto Gods Glory . Without his especial Aid and Assistance we should aim at Self only and ultimately in all we do . Our own profit , case , satisfaction , Mercies , Peace and Deliverance would be the End whereunto we should direct all our Supplications , whereby they would be all vitiated and become abominable . ( 2. ) He keeps them unto this also , that the Issue of their Supplications may be the improvement of Holiness in them , and thereby their conformity unto God , with their nearer access unto him . Where these Ends are not , the matter of Prayer may be good and according to the word of God , and yet our Prayers an Abomination . We may pray for Mercy and Grace and the best promised Fruits of the Love of God , and yet for want of these Ends find no acceptance in our Supplications . To keep us unto them is his Work , because it consists in casting out all self-Ends and aims , bringing all natural desires unto a subordination unto God , which he worketh in us , if he worketh in us any thing at all . And this is the first part of the Work of the Spirit towards Believers as a Spirit of Grace and Supplication ; He furnisheth and filleth their minds with the matter of Prayer , teaching them thereby what to pray for as they ought . And where this is not wrought in some measure and degree , there is no praying according to the mind of God. CHAP. VI. The due manner of Prayer , wherein it doth consist . THE Holy Spirit having given the mind a due Apprehension of the things we ought to pray for , or furnished it with the matter of Prayer , he moreover works a due sense and valuation of them with desires after them upon the Will and Affections , wherein the due manner of it , doth consist . These things are separable . The mind may have Light to discern the things that are to be prayed for , and yet the Will and Affections be dead unto them , or unconcerned in them . And there may be a Gift of Prayer founded hereon , in whose exercise the Soul doth not spiritually act towards God. For Light is the matter of all common Gifts . And by vertue of a perishing Illumination a man may attain a Gift in Prayer , which may be of use unto the Edification of others . For the manifestation of the Spirit is given unto every man to profit withal . In the mean time it is with him that so prayeth , not much otherwise than it was with him of old , who prayed in an unknown Tongue ; his Spirit prayeth , but his Heart is unfruitful . He prayeth by vertue of the Light and Gift that he hath received , but his own Soul is not benefited nor improved thereby . Only sometimes God makes use of mens own Gifts to convey Grace into their own Souls . But Prayer properly so called , is the Obediential acting of the whole Soul towards God. Wherefore , where the Holy Spirit compleats his Work in us as a Spirit of Grace and Supplication , he worketh on the Will and Affections to act obedientially towards God in and about the matter of their Prayers . Thus when he is poured out as a Spirit of Supplication , he fills them , unto whom he is communicated , with mourning and godly sorrow to be exercised in their Prayers as the matter doth require , Zach. 12. 10. He doth not only enable them to pray , but worketh Affections in them suitable unto what they pray about . And in this Work of the Spirit , lies the Fountain of that inexpressible fervency and delight , of those enlarged Labourings of mind and desires which are in the Prayers of Believers , especially when they are under the Power of more than ordinary influences from him . For these things proceed from the Work of the Spirit on their Wills and Affections , stirring them up and carrying them forth unto God in and by the matter of their Prayers , in such a manner , as no vehement working of natural Affections can reach unto . And therefore is the Spirit said to make intercession for us with groaning which cannot be uttered , Rom. 8. 26 , 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As he had before expressed his Work in general by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which intendeth an help by working , carrying us on in our undertaking in this Duty beyond our own strength ( for he helpeth us on , under our infirmities , or weaknesses ) so his especial acting is here declared by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is an additional Interposition , like that of an Advocate for his Client , pleading that in his Case which he of himself is not able to do . Once this Word is used in the service of a contrary design . Speaking of the Prayer of Elijah , the Apostle says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , How he maketh intercession unto God against Israel , Rom. 11. 2. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is constantly used in the Old Testament for to declare good tidings , Tidings of Peace , is once applied in a contrary signification unto Tidings of Evil and destruction , 1 Sam. 4. 17. The man that brought the News of the destruction of the Army of the Israelites and the taking of the Ark by the Philistins is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the proper use of this Word is to intercede for Grace and favour . And this he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We our selves are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to groan , v. 23. that is , humbly , mournfully and earnestly to desire . And here the Spirit is said , to intercede for us with Groans , which can be nothing but his working in us , and acting by us that frame of Heart , and those fervent labouring desires which are so expressed ; and these with such depth of intention and labouring of mind as cannot be uttered . And this he doth by the Work now mentioned . Having truely affected the whole Soul , enlightened the mind in the perception of the Truth , Beauty and Excellency of Spiritual things , ingaged the Will in the Choice of them , and prevalent Love unto them , excited the Affections to delight in them , and unto desires after them , there is in the actual discharge of this Duty of Prayer , wrought in the Soul by the Power and efficacy of his Grace , such an inward labouring of Heart and Spirit , such an Holy Supernatural Desire and Endeavour after an Union with the things prayed for in the injoyment of them , as no Words can utter or expresly declare , that is , fully and compleatly ; which is the sense of the place . To avoid the force of this Testimony some ( one at least ) would have this Intercession of the Spirit , to be the Intercession of the Spirit in Christ for us now at the right Hand of God , so that no Work of the Spirit it self in Believers is intended . Such irrational Evasions will men sometimes make use of , to escape the convincing Power of Light and Truth . For this is such a Description of the Intercession of Christ at the Right Hand of God , as will scarcely be reconciled unto the Analogy of Faith. That it is not an humble , oral Supplication , but a blessed Representation of his Oblation whereby the efficacy of it is continued and applied unto all the particular occasions of the Church or Believers , I have elsewhere declared , and it is the common Faith of Christians . But here it should be reported as the labouring of the Spirit in him with unutterable groans , the highest expression of an humble , burthened , sollicitous Endeavour . Nothing is more unsuited unto the present Glorious condition of the Mediator . It is true , that in the Days of his Flesh he prayed with strong cryes and tears in an humble deprecation of Evil , Heb. 5. 7. But an humble prostration and praying with unutterable groans is altogether inconsistent with his present state of Glory , his fulness of Power , and Right to dispense all the Grace and Mercy of the Kingdom of God. Besides , this Exposition is as adverse to the context as any thing could be invented . Ver. 15. It is said that we receive the Spirit of Adoption , whereby we cry Abba Father , which Spirit God sends forth into our Hearts , Gal. 4. 6. And the blessed Work of this Spirit in us , is further described , v. 16 , 17. And thereon v. 23. having received the first-fruits of this Spirit , we are said to groan within our selves ; to which it is added , that of our selves not knowing what we ought to pray for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that very Spirit so given unto us , so received by us , so working in us , makes intercession for us with groans that cannot be uttered . Wherefore without offering violence unto the Context , here is no place for the Introduction of the Intercession of Christ in Heaven , especially under such an expression as is contrary to the nature of it . It is mentioned afterwards by the Apostle in its proper place as a consequent and fruit of his Death and Resurrection , ver . 34. And there he is said simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the Spirit here is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which implies an additional supply unto what is in our selves . Yet to give countenance unto this uncouth Exposition , a force is put upon the beginning of both the verses 26 , 27. For whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth constantly in the Scripture denote any kind of infirmity or weakness , spiritual or corporal , it is said here to be taken in the latter sense for diseases with troubles and dangers ; which latter , it no where signifies . For so the meaning should be , That in such conditions we know not what to pray for , whether wealth or health or Peace or the like , but Christ interceeds for us . And this must be the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which yet in the Text doth plainly denote an help and assistance given unto our weaknesses , that is , unto us who are weak , in the discharge of the Duty of Prayer , as both the words themselves and the ensuing reasons of them do evince . Wherefore neither the Grammatical sence of the words , nor the Context , nor the Analogy of Faith will admit of this new and uncouth Exposition . In like manner if it be enquired , why it is said , that he who searcheth the Heart knoweth the mind of the Spirit , which plainly refers to some great and secret Work of the Spirit in the Heart of man , if the Intercession of Christ be intended ; nothing is offered but this Paraphrase , And then God that by being a searcher of Hearts , knoweth our wants exactly , understands also the desire and intention of the Spirit of Christ. But these things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and have no dependance the one on the other . Nor was there any need of the mentioning the searching of our Hearts , to introduce the Approbation of the Intercession of Christ. But to return : That is wrought in the Hearts of Believers in their Duty , which is pervious to none but him that searcheth the Heart . This frame in all our Supplications we ought to aim at , especially in time of Distress , Troubles and Temptations , such as was the season here especially intended , when commonly we are most sensible of our own infirmities . And wherein we come short hereof in some measure , it is from our Unbelief or carelesness and negligence , which God abhors . I do acknowledge that there may be , that there will be more earnestness and intention of mind and of our natural Spirit , therein , in this Duty , at one time than another , according as outward occasions or other motives do excite them or stir them up . So our Saviour in his Agony prayed more earnestly than usuall , not with an higher exercise of Grace , which always acted it self in him in perfection , but with a greater vehemency in the working of his natural faculties . So it may be with us at especial seasons ; But yet we are always to endeavour after the same Aids of the Spirit , the same actings of Grace in every particular Duty of this kind . Thirdly , The Holy Spirit gives the Soul of a Believer a Delight in God , as the Object of Prayer . I shall not insist on his exciting , moving and acting all other Graces that are required in the exercise of this Duty , as Faith , Love , Reverence , Fear , Trust , Submission , Waiting , Hope and the like . I have proved elsewhere , that the exercise of them all in all Duties , and of all other Graces in like manner , is from him , and shall not therefore here again confirm the same Truth . But this Delight in God as the Object of Prayer , hath a peculiar consideration in this matter . For without it ordinarily the Duty is not accepted with God , and is a barren burthensome task unto them by whom it is performed . Now this Delight in God as the Object of Prayer , is for the substance of it included in that description of Prayer given us by the Apostle , namely , that it is crying Abba Father . Herein a Filial , Holy Delight in God is included ; such as Children have in their Parents in their most affectionate addresses unto them , as hath been declared . And we are to enquire wherein this Delight in God as the object of Prayer doth consist , or what is required thereunto . And there is in it , ( 1. ) A Sight or prospect of God as on a Throne of Grace . A prospect , I say , not by carnal Imagination , but spiritual Illumination . By Faith we see him who is invisible , Heb. 11. 27. For it is the Evidence of things not seen , making its proper Object evident and present unto them that do believe . Such a sight of God on a Throne of Grace is necessary unto this Delight . Under this consideration he is the proper object of all our Addresses unto him in our Supplications , Heb. 4. 16. Let us come boldly to the Throne of Grace , that we may obtain Mercy and find Grace to help in a time of need . The Duty of Prayer is described by the subject matter of it , namely Mercy and Grace , and by the only object of it , God on a Throne of Grace . And this Throne of Grace is further represented unto us by the place where it is erected or set up ; and that is in the Holiest , or most Holy Place . For in our coming unto God as on that Throne , we have boldness to enter into the Holiest by the Blood of Jesus , Heb. 10. 19. And hereby the Apostle shews , that in the expression , he had respect , or alludes unto the Mercy-Seat upon the Ark , covered with the Cherubims , which had a Representation of a Throne . And because of Gods especial Manifestation of himself thereon , it was called his Throne . And it was a Representation of Jesus Christ , as I have shewed elsewhere . God therefore on a Throne of Grace , is God , as in a readiness through Jesus Christ to dispense Grace and Mercy to suppliant Sinners . When God comes to execute Judgment , his Throne is otherwise represented . See Dan. 7. 9 , 10. And when Sinners take a view in their minds of God as he is in himself , and as he will be unto all out of Christ , it ingenerates nothing but Dread and Terror in them , with foolish Contrivances to avoid him , or his displeasure , Isa. 33. 14. Mic. 6. 7 , 8. Rev. 6. 16. All these places and others testifie , that when Sinners do ingage into serious thoughts and conceptions of the Nature of God , and what entertainment they shall meet with from him , all their Apprehensions issue in Dread and Terror . This is not a frame wherein they can cry Abba Father . If they are delivered from this fear and bondage , it is by that which is worse , namely carnal boldness and presumption , whose Rise lyeth in the highest Contempt of God and his Holiness . When men give up themselves to the customary performance of this Duty , or rather saying of their Prayers , I know not out of what Conviction that so they must do , without a due Consideration of God , and the Regard that he hath unto them , they do but provoke him to his Face in taking his name in Vain ; Nor , however they satisfie themselves in what they do , have they any Delight in God in their approaches unto him . Wherefore there is required hereunto , a Prospect of God by Faith as on a Throne of Grace , as exalted in Christ to shew Mercy unto Sinners . So is he represented , Isa. 30. 18. Therefore will the Lord wait , that he may be gracious ; and therefore will he be exalted , that he may have Mercy . Without this we cannot draw nigh to him or call upon him with Delight as becometh Children , crying Abba Father . And by whom is this discovery made unto us ? Is this a fruit of our own Fancy and Imagination ? So it may be with some to their ruine . But it is the Work of the Spirit , who alone in and through Christ revealeth God unto us , and enableth us to discern him in a due manner . Hence our Apostle prays for the Ephesians , that the God of our Lord Jesus Christ , the Father of Glory , would give unto them the Spirit of Wisdom and Revelation in the knowledge of him , that the Eyes of their understanding being enlightned , they might know what is the hope of his Calling , and what the Riches of the Glory of his Inheritance in the Saints . Chap. 1. 17 , 18. All the Acquaintance which we have with God in a way of Grace , is from the Revelation made in us by his Spirit . See Col. 2. 1. 2. By him doth God say unto us , That , Fury is not in him , and that if we lay hold on his Arm , that we may have peace , we shall have peace , Isa. 29. 4 , 5. Secondly , Unto this Delight is required a sense of Gods Relation unto us as a Father . By that name and under that Consideration hath the Lord Christ taught us to address our selves unto him in all our Supplications . And although we may use other Titles and Appellations in our speaking to him , even such as he hath given himself in the Scripture , or those which are Analogous thereunto ; yet this Consideration principally influenceth our Souls and minds , that God is not ashamed to be called our Father , that the Lord Almighty hath said that he will be a Father unto us , and that we shall be his Sons and Daughters , 2 Cor. 6. Wherefore as a Father is he the ultimate object of all Evangelical Worship , of all our Prayers . So is it expressed in that Holy and Divine Description of it given by the Apostle , Eph. 2. 18. Through Christ we have an Access by one Spirit unto the Father . No Tongue can express , no mind can reach the Heavenly placidness and Soul-satisfying Delight which are intimated in these words . To come to God as a Father , through Christ , by the help and assistance of the Holy Spirit , revealing him as a Father unto us , and enabling us to go to him as a Father , how full of sweetness and satisfaction is it ! Without a due Apprehension of God in this Relation , no man can pray as he ought . And hereof we have no sense , herewith we have no Acquaintance , but by the Holy Ghost . For we do not consider God in a general manner , as he may be said to be a Father unto the whole Creation ; but in an especial distinguishing Relation , as he makes us his Children by Adoption . And as it is the Spirit that bears witness with our Spirit , that we are thus the Children of God , Rom. 8. 16. giving us the highest and utmost Assurance of our Estate of Sonship in this World ; so being the Spirit of Adoption , it is by him alone that we have any Acquaintance with our interest in that Priviledge . Some may apprehend that these things belong but little , and that very remotely unto the Duty of Prayer , and the Assistance we receive by the Spirit therein . But the truth is , those who are so minded , on Consideration , know neither what it is to pray , nor what doth belong thereunto . There is nothing more essential unto this Duty , than that in the performance of it , we addresse our selves unto God under the Notion of a Father , that is , the Father of our Lord Jesus Christ , and in him our Father also . Without this we cannot have that Holy Delight in this Duty which is required in us , and the want whereof ordinarily ruines our design in it . And this we can have no spiritual satisfactory sense of , but what we receive by and from the Spirit of God. Thirdly , There belongeth thereunto , that Boldness which we have in our Access into the Holy Place , or unto the Throne of Grace . Having therefore boldness to enter into the Holiest by the Blood of Jesus , let us draw near with a true Heart in full assurance of Faith , Heb. 10. 19 , 22. Where there is on men a Spirit of Fear unto Bondage , they can never have any Delight in their Approaches unto God. And this is removed by the Spirit of Grace and Supplication , Rom. 8. 15. For ye have not received the Spirit of Bondage again unto fear ; but ye have received the Spirit of Adoption whereby we cry Abba Father . These things are opposed , and the one is only removed and taken away by the other . And where the Spirit of Bondage unto fear abides , there we cannot cry Abba Father , or pray in a due manner . But where the Spirit of God is , there is Liberty , 2 Cor. 3. 18. And this , as we render the Word , consists in two things , ( 1. ) in orandi libertate , ( 2. ) in exauditionis fiducia . ( 1. ) There is in it an Enlarged Liberty and freedom of speech in Prayer unto God. So the word signifies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Freedom to speak all that is to be spoken , a Confidence that countenanceth men in the freedom of speech according to the Exigency of their state , condition and cause . So the word is commonly used , Eph. 6. 19. Where there is servile fear and dread , the Heart is straitned , bound up , knows not what it may , what it may not utter , and is pained about the Issue of all it thinks or speaks ; or it cannot pray at all beyond what is prescribed unto it , to say , as it were , whether it will or no : But where this Spirit of Liberty and Boldness is , the Heart is enlarged with a true genuine Openness and Readiness to express all its concerns unto God as a Child unto its Father . I do not say that those who have this Aid of the Spirit have always this Liberty in Exercise , or equally so . The exercise of it may be variously impeded by Temptations , spiritual Indispositions , Desertions , and by our own negligence in stirring up the Grace of God. But Believers have it always in the Root and Principle , even all that have received the Spirit of Adoption , and are ordinarily assisted in the use of it . Hereby are they enabled to comply with the blessed advice of the Apostle , Phil. 4. 6. Be careful in nothing , but in every thing by Prayer and Supplication with thanksgiving let your requests be made known unto God. The whole of our concern in this World , is to be committed unto God in Prayer , as that we should not retain any dividing cares in our own minds about them . And herein the Apostle would have us to use an holy Freedom and Boldness in speaking unto God on all occasions , as one who concerns himself in them ; hide nothing from God , which we do what lyeth in us , when we present it not unto him in our Prayers ; but use a full plain-hearted open Liberty with him , In every thing let your requests be made known unto God. He is ready to hear all that you have to offer unto him , or plead before him . And in so doing , the peace of God which passeth all understanding , shall keep your hearts and minds through Jesus Christ , v. 7. which is ordinarily the condition of those who are found in diligent obedience unto this Command . ( 2. ) There is also in it a Confidence of Acceptance , or being heard in Prayer ; that is , that God is well pleased with their Duties , accepting both them and their Persons in Jesus Christ. Without this we can have no Delight in Prayer , or in God as the Object of it , which vitiates the whole Duty . When Adam thought there was no Acceptance with God for him , he had no confidence of access unto him ; but as the first effect of folly that ensued on the entrance of Sin , went to hide himself . And all those who have no Ground of spiritual Confidence for Acceptance with Christ , do in their Prayer but endeavour to hide themselves from God by the Duty which they perform . They cast a mist about them , to obscure themselves from the Sight of their own Convictions , wherein alone they suppose that God sees them also . But in such a frame there is neither Delight nor Enlargement , nor Liberty , nor indeed Prayer it self . Now this Confidence or Boldness which is given unto Believers in their Prayers by the Holy Ghost , respects not the Answer of every particular Request , especially in their own understanding of it ; but it consists in an Holy perswasion that God is well pleased with their Duties , accepts their Persons and delights in their Approaches unto his Throne . Such Persons are not terrified with Apprehensions that God will say unto them , What have you to do to take my name into your mouths , or to what purpose are the multitude of your Supplications ? when you make many Prayers I will not hear . Will he , saith Job , plead with me with his great Power ? no , but he will put strength in me , Chap. 23. 6. Yea they are assured that the more they are with God , the more constantly they abide with him , the better is their Acceptance . For as they are commanded to Pray always and not to faint , so they have a sufficient Warranty from the Encouragement and Call of Christ to be frequent in their spiritual Addresses to him ; so he speaks to his Church , Cant. 2. 14. Oh my Dove , let me see thy Countenance , let me hear thy Voice ; for sweet is thy Voice , and thy Countenance is comely . And herein also is comprized a due Apprehension of the Goodness and Power of God , whereby he is in all conditions ready to receive them , and able to relieve them . The Voice of Sinners by Nature , let presumption and superstition pretend what they please to the contrary , is , that God is austere and not capable of Condescension or compassion . And the proper acting of Unbelief lyes in limiting the most Holy ; saying , Can God do this or that thing , which the Supplies of our necessities do call for , are they possible with God ? So long as either of these worketh in us with any kind of prevalency , it is impossible we should have any Delight in calling upon God. But we are freed from them by the Holy Ghost in the Representation he makes of the ingaged goodness and Power of God in the Promises of the Covenant , which gives us Boldness in his presence . Fourthly , It is the Work of the Holy Spirit in Prayer to keep the Souls of Believers Intent upon Jesus Christ , as the only way and means of Acceptance with God. This is the fundamental Direction for Prayer now under the Gospel . We are now to ask in his name , which was not done expresly under the Old Testament . Through him , we Act Faith on God in all our Supplications . By him we have an Access unto the Father . We enter into the Holiest through the new and living Way that he hath consecrated for us . The various Respect which Faith hath unto Jesus Christ as Mediator in all our Prayers , is a matter worthy a particular enquiry , but is not of our present consideration , wherein we declare the Work of the Spirit alone . And this is a part of it , that he keeps our Souls intent upon Christ according unto what is required of us ; as he is the Way of our Approach unto God , the Means of our Admittance , and the Cause of our Acceptance with him . And where Faith is not actually exercised unto this purpose , all Prayer is vain and unprofitable . And whether our Duty herein be answered with a few words , wherein his name is expressed with little spiritual regard unto him , is worth our Enquiry . To enable us hereunto is the Work of the Holy Ghost . He it is that glorifies Jesus Christ in the Hearts of Believers , John 16. 14. And this he doth when he enableth them to act Faith on him in a due manner . So speaks the Apostle expresly , Eph. 2. 18. For through him we have an access by one Spirit unto the Father . It is through Jesus alone that we have our Access unto God , and that by Faith in him . So we have our Access unto him for our Persons in Justification , Rom. 5. 2. By whom we have an Access by Faith unto this Grace wherein we stand . And by him we have our actual Access unto him in our Supplications , when we draw nigh to the Throne of Grace . But this is by the Spirit . It is he who enables us hereunto by keeping our minds spiritually intent on him in all our Addresses unto God. This is a genuine Effect of the Spirit as he is the Spirit of the Son , under which Consideration in an especial manner he is bestowed on us to enable us to pray , Gal. 4. 6. And hereof Believers have a refreshing Experience in themselves . Nor doth any thing leave a better savour or relish on their Souls , than when they have had their Hearts and minds kept close in the exercise of Faith on Christ the Mediator in their Prayers . I might yet insist on more Instances in the Declaration of the Work of the Holy Ghost in Believers as he is a Spirit of Grace and Supplication . But my design is not to declare what may be spoken , but to speak what ought not to be omitted . Many other things therefore might be added , but these will suffice to give an express understanding of this Work unto them who have any spiritual Experience of it ; and those who have not , will not be satisfied with Volumes to the same purpose . Yet something may be here added to free our passage from any just Exceptions . For it may be some will think , that these things are not pertinent unto our present purpose , which is to discover the Nature of the Duty of Prayer , and the Assistance which we receive by the Spirit of God therein . Now this is only in the Words that we use unto God in our Prayers , and not in that Spiritual Delight and Confidence which have been spoken unto , which with other Graces , if they may be so esteemed , are of another Consideration . An. ( 1. ) It may be , that some think so , and also it may be , and is very likely that some , who will be talking about these things , are utterly ignorant what it is to pray in the Spirit , and the whole nature of this Duty . Not knowing therefore the thing , they hate the very name of it ; as indeed it cannot but be uncouth unto all who are no way interessed in the Grace and priviledge intended by it . The objections of such Persons are but as the stroaks of Blind-men , whatever strength and violence be in them , they always miss the mark . Such are the fierce arguings of the most against this Duty ; they are full of Fury and Violence , but never touch the Matter intended . ( 2. ) My design is so to discover the Nature of Praying in the Spirit in general , as that therewith I may declare what is a furtherance thereunto , and what is an hindrance thereof . For if there be any such Ways of Praying which men use or oblige themselves unto , which do not comply with , or are not suited to promote , or are unconcerned in , or do not express those workings of the Holy Ghost , which are so directly assigned unto him in the Prayers of Believers , they are all nothing but means of Quenching the Spirit , of disappointing the Work of his Grace , and rendring the Prayers themselves so used , and as such , unacceptable with God. And apparent it is , at least that most of the ways and modes of Prayer used in the Papacy , are inconsistent with , and exclusive of the whole Work of the Spirit of Supplication . CHAP. VII . The nature of Prayer in General , with respect unto Forms of Prayer and Vocal Prayer . Eph. 6. 18. Opened and Vindicated . THE Duty I am endeavouring to express , is that injoyned in Eph. 6. 18. Praying always , with all Prayer and Supplication in the Spirit , and watching thereunto with all Perseverance and Supplication for all Saints . Some have made bold to advance a fond Imagination ( as what will not Enmity unto the Holy ways of God put men upon ? ) that praying in the Spirit intends only praying by vertue of an extraordinary and miraculous Gift . But the use of it is here enjoyned unto all Believers , none excepted , men and Women , who yet I suppose had not all and every one of them that extraordinary miraculous Gift which they fansie to be intended in that Expression . And the Performance of this Duty is enjoyned them in the manner prescribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always , say we , in every season , that is such just and due seasons of Prayer , as Duty and our Occasions call for : But the Apostle expresly confines the exercise of extraordinary Gifts unto some certain seasons , when under some Circumstances they may be needful or useful unto Edification , 1 Cor. 14. There is therefore a praying in the Spirit , which is the constant Duty of all Believers , and it is a great reproach unto the Profession of Christianity , where that name it self is a matter of Contempt . If there be any thing in it that is Foolish , Conceited , Fanatical , the Holy Apostle must answer for it ; Yea , he by whom he was inspired . But if this be the Expression of God himself of that Duty which he requireth of us , I would not willingly be among the number of them by whom it is derided , let their pretences be what they please . Besides , in the Text , all Believers are said thus to pray in the Spirit at all seasons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all Prayer and Supplication ; that is , with all manner of Prayer according as our own Occasions and Necessities do require . A man certainly by vertue of this Rule can scarce judge himself obliged to confine his performance of this Duty unto a prescript form of Words . For a Variety in our Prayers commensurate unto the various occasions of our selves , and of the Church of God , being here enjoyned us , how we can comply therewith in the constant use of any one Form , I know not ; those who do , are left unto their Liberty . And this we are obliged unto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diligently watching unto this very end , that our Prayers may be suited unto our Occasions . He who can divide this Text , or cut it out into a garment to cloath set forms of Prayer with , will discover an admirable dexterity in the using and disposal of a Text of Scripture . But yet neither do I conclude from hence that all such forms are unlawful ; only that another way of Praying is here enjoyned us , is I suppose unquestionable unto all impartial searchers after Truth . And doubtless they are not to be blamed who endeavour a Compliance therewith . And if Persons are able in the daily constant reading of any Book whatever , meerly of an humane Composition , to rise up in answer to this Duty of Praying always , with all manner of Prayer and Supplication in the Spirit , or the Exercise of the aid and assistance received from him , and his holy acting of them as a Spirit of Grace and Supplication , endeavouring , labouring , and watching thereunto ; I shall say no more but that they have attained , what I cannot understand . The sole Enquiry remaining is , how they are enabled to pray , in whose minds the Holy Ghost doth thus work as a Spirit of Grace and Supplication . And I do say in answer thereunto , that those who are thus affected by him , do never want a gracious Ability of making their Addresses unto God in Vocal Prayer , so far as is needful unto them in their circumstances , Callings , States and Conditions . And this is that which is called the Gift of Prayer . I speak of ordinary Cases ; for there may be such interpositions of Temptations and Desertions , as that the Soul being overwhelmed with them , may for the present be able only to mourn as a Dove , or to chatter as a Crane , that is , not to express the sense of their minds clearly and dictinctly , but only as it were to mourn and groan before the Lord in brokenness of spirit and expressions . But this also is sufficient for their acceptance in that Condition . And hereof there are few Believers but at one time or other they have more or less experience . And as for those whose Devotion dischargeth it self in a formal course of the same words , as it must needs be in the Papacy , wherein for the most part they understand not the signification of the Words which they make use of , they are strangers unto the true Nature of Prayer , at least unto the Work of the Spirit therein . And such Supplications as are not variously influenced by the Variety of the Spiritual Conditions of them that make them according to the Variety of our spiritual exercise , are like one constant Tone or noise which hath no Harmony nor Musick in it . I say therefore , ( 1. ) That the things insisted on , are in some degree and measure necessary unto all acceptable Prayer . The Scripture assigns them thereunto , and Believers find them so by their own Experience . For we discourse not about Prayer as it is the working of Nature in its straits and difficulties towards the God of Nature , expressing thereby its dependence on him with an acknowledgement of his Power , in which sence all Flesh in one way or other , under one notion or other come to God ; Nor yet upon those Cries which legal Convictions will wrest from them that fall under their Power : But we treat only of Prayer as it is required of Believers under the Gospel , as they have an Access through Christ in one Spirit unto the Father . And , ( 2. ) That those in whom this Work is wrought by the Holy Spirit in any degree , do not in ordinary Cases want an Ability to express themselves in this Duty , so far as is needful for them . It is acknowledged that an Ability herein will be greatly increased and improved by Exercise ; and that not only because the exercise of all moral Faculties is the genuine way of their strengthning and improvement , but principally , because it is instituted , appointed and commanded of God unto that end . God hath designed the Exercise of Grace for the means of its growth ; and giveth his blessing in answer to his institution . But the nature of the thing it self requires a performance of the Duty suitably unto the Condition of him that is called unto it . And if men grow not up unto further Degrees in that Ability by Exercise in the Duty it self , by stirring up the Gifts and Grace of God in them , it is their Sin and Folly. And hence it follows , ( 3. ) That although set forms of Prayer may be Lawful unto some , as is pretended , yet are they necessary unto none ; that is , unto no true Believers , as unto acceptable Evangelical Prayer . But whoever is made Partaker of the Work of the Spirit of God herein , which he doth infallibly effect in every one who through him is enabled to cry Abba Father , as every Child of God is , he will be able to pray according to the mind and Will of God , if he neglect not the Aid and Assistance offered unto him for that purpose . Wherefore to plead for the necessity of forms of Prayer unto Believers , beyond what may be doctrinal or instructive in them , is a fruit of inclination unto Parties , or of Ignorance , or of the want of a due Attendance unto their own Experience . Of what use forms of Prayer may be unto those that are not Regenerate , and have not therefore received the Spirit of Adoption , belongs not directly unto our disquisition . Yet I must say , that I understand not clearly the Advantage of them unto them , unless a contrivance to relieve them in that condition , without a due endeavour after a deliverance from it , may be so esteemed . For these Persons are of Two sorts , ( 1. ) Such as are openly under the Power of Sin , their minds being not Effectually influenced by any Convictions . These seldom pray , unless it be under Dangers , Fears , Troubles , Pains , or other Distresses . When they are smitten , they will cry , even to the Lord they will cry , and not else . And their Design is to treat about their especial occasions , and the present sense which they have thereof . And how can any man conceive that they should be supplied with forms of Prayer , expressing their Sense , Conceptions and Affections in their particular Cases ? And how ridiculously they may mistake themselves in reading these Prayers , which are no way suited unto their Condition , is easily supposed . A form to such Persons may prove little better than a Charm , and their minds be diverted by it from such a performance of Duty as the Light of Nature would direct to . Jonahs Mariners in the Storm cryed every one unto his God , and called on him also to do so too , Chap. 1. 5 , 6. The Substance of their Prayer was , that God would think upon them that they might not perish . And men in such Conditions , if not diverted by this pretended Relief , which indeed is none , will not want words to express their minds so far as there is any thing of Prayer in what they do ; and beyond that , whatever words they are supplied withal , they are of no use nor advantage unto them . And it is possible when they are left to work naturally towards God , however unskilled and rude their Expressions may be , a deep sense may be left upon their minds , with a Reverence of God , and Remembrance of their own Error , which may be of use to them . But the bounding and directing of the workings of Natural Religion by a form of words , perhaps little suited unto their Occasions , and not at all to their Affections , tends only to stifle the operation of an awakened Conscience , and to give them up unto their former security . ( 2. ) Others , such as by Education and the Power of Convictions from the word by one means or other , are so far brought under a sense of the Authority of God , and their own Duty , as conscientiously according unto their Light to attend unto Prayer , as unto other Duties also . Now the Case of these men will be more fully determined afterwards , where the whole of the use of Forms of Prayer will be spoken unto . For the present I shall only say , that I cannot believe , until further Conviction , that any one whose Duty it is to pray , is not able to express his Requests and Petitions in Words so far as he is affected with the matter of them in his mind ; and what he doth by any Advantage beyond that , belongeth not to Prayer . Men may by Sloth and other vitious distempers of mind , especially of a negligence in getting their Hearts and Consciences duly affected with the Matter and Object of Prayer , keep themselves under a real or supposed disability in this matter . But whereas Prayer in this sort of Persons is an effect of common Illumination and Grace , which are also from the Spirit of God , if Persons do really and sincerely endeavour a due sense of what they pray for and about , he will not be wanting to help them to express themselves so far as is necessary for them , either privately or in their Families . But those who will never enter the Water but with Flags or Bladders under them , will scarce ever learn to swim . And it cannot be denyed but that the constant and unwearied use of set forms of Prayer may become a great occasion of quenching the Spirit , and hindring all progress or growth in Gifts or Graces . When every one hath done what he can , it is his best , and will be accepted of him , it being according unto what he hath , before that which is none of his . CHAP. VIII . The Duty of External Prayer by Vertue of ae spiritual Gift explained and Vindicated . WHAT we have hitherto discoursed concerning the Work of the Spirit of Grace and Supplication enabling Believers to pray or to cry Abba Father , belongeth principally unto the internal spiritual nature of the Duty and the Exercise of Grace therein , wherein we have occasionally only diverted unto the Consideration of the Interest of Words ; and the use of set formes , either freely or imposed . And indeed what hath been evinced from Scripture Testimony herein , doth upon the matter render all further dispute about these things needless . For if the things mentioned be required unto all acceptable Prayer , and if they are truly effected in the minds of all Believers by the Holy Ghost , it is evident how little use there remains of such pretended Aids . But moreover , Prayer falleth under another Consideration , namely , as to its external Performance , and as the Duty is discharged by any one in lesser or greater Societies , wherein upon his words and expressions do depend their Conjunction with him , their Communion in the Duty , and consequently their Edification in the whole . This is the Will of God , that in Assemblies of his Appointment , as Churches and Families , and occasional meetings of two or three or more in the name of Christ , one should pray in the name of himself and the rest that joyn with him . Thus are Ministers enabled to pray in Church-Assemblies , as other Christians in occasional meetings of the Disciples of Christ in his name ; Parents in their Families ; and in Secret , every Believer for himself . There is a Spiritual Ability given unto men by the Holy Ghost , whereby they are enabled to express the matter of Prayer as taught and revealed in the manner before described , in words fitted and suited to lead on their own minds and the minds of others unto an Holy Communion in the Duty , to the Honour of God , and their own Edification . I do not confine the use of this Ability unto Assemblies ; every one may , and usually is to make use of it according to the measure which he hath received for himself also . For if a man have not an Ability to pray for himself in private and alone , he can have none to pray in publick and Societies . Wherefore take Prayer as Vocal , without which Adjunct it is not compleat , and this Ability belongs to the Nature and Essence of it . And this also is from the Spirit of God. This is that which meets with such Contradiction and opposition from many , and which hath other things set up in Competition with it , yea to the Exclusion of it , even from Families and Closets also . What they are , we shall afterwards examine . And judged it is by some , not only to be separable from the Work of the Spirit of Prayer , but no way to belong thereunto . A fruit they say it is of Wit , Fancy , Memory , Elocution , Volubility and readiness of Speech , namely , in them in whom on other Accounts they will acknowledge none of these things to be , at least in no considerable degree . Some while since indeed they defended themselves against any esteem of this Ability , by crying out that all those who thus prayed by the Spirit as they call it , did but babble and talk non-sense . But those who have any sobriety and modesty are convinced , that the generality of those who do pray according to the Ability received , do use words of Truth and soberness in the exercise thereof . And it is but a sorry relief that any can find in cavilling at some expressions , which perhaps good and wholesom in themselves , yet suit not their Palats ; or if they are such as may seem to miss of due order and decency , yet is not their failure to be compared with the Extravagancies , ( considering the nature of the Duty ) of some in supposed quaint and elegant expressions used in this Duty . But herein they betake themselves unto this Countenance , That this Ability is the effect of the natural Endowments before mentioned only , which they think to be set off by a Boldness and Confidence , but a little beneath an intolerable Impudence . Thus it seems is it with all who desire to pray as God enables them , that is , according to his mind and will , if any thing in the Light of Nature , the common Voice of mankind , Examples of Scripture , express Testimonies and Commands , are able to declare what is so . I shall therefore make way unto the declaration and Confirmation of the Truth asserted , by the ensuing Observations . 1. Every man is to pray or call upon God according as he is able , with respect unto his own Condition , Relations , Occasions and Duties . Certainly there is not a man in the World who hath not forfeited all his Reason and Understanding unto Atheism , or utterly buried all their Operations under the fury of brutish Affections , but he is convinced that it is his Duty to pray to the Deity he owns , in words of his own , as well as he is able . For this , and none other , is the genuine and natural notion of Prayer . This is implanted in the Heart of Mankind , which they need not be taught , nor directed unto . The Artificial help of constant forms is an Arbitrary Invention . And I would hope that there are but few in the World , especially of those who are called Christians , but that at one time or other , they do so pray . And those who for the most part do betake themselves to other Reliefs , ( as unto the reading of Prayers composed unto some good End and Purpose , though not absolutely to their occasions , as to the present state of their minds , and the things they would pray for , which is absolutely impossible ) cannot as I conceive but sometimes be conscious to themselves , not only of the weakness of what they do , but of their neglect of the Duty which they profess to perform . And as for such who by the prevalency of Ignorance , the Power of Prejudice , and infatuation of Superstition , are diverted from the Dictates of Nature and Light of Scripture directions , to say a Pater-noster , it may be an Ave or a Credo for their Prayer , intending it for this or that end , the benefit it may be of this or that Person , or the obtaining of what is no way mentioned or included in what they utter ; there is nothing of Prayer in it , but a meer taking the name of God in vain , with the horrible Prophanation of an Holy Ordinance . Persons tyed up unto such Rules and Forms never pray in their Lives , but in their occasional Ejaculations , which break from them almost by Surprizal . And there hath not been any one more effectual means of bringing Unholiness with an ungodly Course of Conversation into the Christian World , than this one of teaching men to satisfy themselves in this Duty by their Saying , Reading , or Repetition of the words of other men , which it may be they understand not , and certainly are not in a due manner affected withal . For it is this Duty , whereby our whole Course is principally influenced . And let men say what they will , our Conversation in walking before God , which principally regards the frame and disposition of our Hearts , is influenced and regulated by our Attendance unto , and Performance of this Duty . He whose Prayers are Hypocritical is an Hypocrite in his whole Course ; and he who is but negligent in them , is equally negligent in all other Duties . Now whereas our whole Obedience unto God ought to be our reasonable service , Rom. 12. 1. how can it be expected that it should be so , when the foundation of it is laid in such an irrational supposition , that men should not pray themselves what they are able , but read the Forms of others instead thereof , which they do not understand ? 2. All the Examples we have in the Scripture of the Prayers of the Holy men of Old , either under the Old Testament or the New , were all of them the effects of their own Ability in expressing the gracious Conceptions of their minds , wrought in them by the Holy Ghost in the way and manner before described . I call it their own Ability , in opposition to all outward Aids and Assistances From others , or an antecedaneous prescription of a Form of Words unto themselves . Not one Instance can be given to the contrary . Sometimes it is said , they spread forth their Hands , sometimes that they listed up their voices , sometimes that they fell upon their knees and cryed ; sometimes that they poured out their Hearts when overwhelmed , all according unto present occasions and circumstances . The Solemn Benediction of the Priests instituted of God , like the present Forms in the Administration of the Sacraments , were of another Consideration , as shall be shewed . And as for those who by immediate Inspiration gave out and wrote discourses in the form of Prayers , which were in part Mystical , and in part Prophetical , we have before given an Account concerning them . Some plead indeed , that the Church of the Jews under the Second Temple had sundry Forms of Prayers in use among them , even at the time when our Saviour was conversant in the Temple and their Synagogues . But they pretend and plead what they cannot prove ; and I challenge any Learned man to give but a tolerable Evidence unto the Assertion . For what is found to that purpose among the Talmudists , is mixed with such ridiculous fables ( as the first , suiting the number of their Prayers to the number of the Bones in the back of a man ) as fully defeats its own Evidence . ( 3. ) The Commands which are given us to pray thus according unto our own Abilities , are no more nor less than all the Commands we have in the Scripture to pray at all . Not one of them hath any regard or respect unto outward Forms , Aids or helps of Prayer . And the manner of Prayer it self is so described , limited and determined , as that no other kind of Prayer can be intended . For whereas we are commanded to pray in the Spirit , to pray earnestly and servently , with the mind and understanding , continually with all manner of Prayer and Supplication , to make our Requests known unto God , so as not to take care our selves about our present concerns , to pour out our Hearts unto God , to cry Abba Father by the Spirit and the like ; I do not understand how those things are suited unto any kind of Prayer , but only that which is from the Ability which men have received for the entire discharge of that Duty . For there are evidently intimated in these Precepts and Directions , such various Occasional Workings of our Minds and Spirits , such Actings of Gracious Affections , as will not comply with a constant use of a prescribed Form of Words . ( 4. ) When we speak of mens own Ability in this matter , we do include therein the conscientious diligent use of all means which God hath appointed for the Communication of this Ability unto them , or to help them in the due use , exercise and improvement of it . Such means there are , and such are they to attend unto . As ( 1. ) The diligent searching of our own Hearts in their Frames , Dispositions , Inclinations and Actings , that we may be in some measure acquainted with their state and condition towards God. Indeed the Heart of man is absolutely unsearchable unto any but God himself , that is , as unto a compleat and perfect knowledge of it . Hence David prays , that God would search and try him , and lead and conduct him by his Grace according unto what he found in him , and not leave him wholly to act or be acted according unto his own Apprehensions of himself , Psal. 139. 23 , 24. But yet where we do in sincerity enquire into them , by the help of that spiritual Light which we have received , we may discern so much of them as to guide us aright in this and all other Duties . If this be neglected , if men live in the dark unto themselves , or satisfie themselves only with an acquaintance with those things which an accusing Conscience will not suffer them to be utterly ignorant of , they will never know either how to pray , or what to pray for in a due manner . And the want of a due discharge of this Duty , which we ought continually to be exercised in , especially on the account of that unspeakable Variety of spiritual changes which we are subject unto , is a cause of that barrenness in Prayer which is found among the most , as we have observed . He that would abound in all manner of Supplication which is injoined us , who would have his Prayers to be proper , useful , fervent , must be diligent in the search and consideration of his own Heart , with all its dispositions and inclinations , and the secret guilt which it doth variously contract . ( 2. ) Constant diligent Reading of the Scriptures is another Duty that this Ability greatly depends upon . From the Precepts of God therein may we learn our own wants , and from his Promises the Relief which he hath provided for them . And these things ( as hath been shewed ) supply us with the matter of Prayer . Moreover we thence learn what words and expressions are meet and proper to be used in our Accesses unto God. No words nor expressions in themselves or their signification are meet or acceptable herein , but from their Analogie unto those in the Scripture which are of Gods own Teaching and Directions . And where men are much conversant in the Word , they will be ready for and furnished with meet Expressions of their Desires to God always . This is one means whereby they may become so to be . And other Helps of the like nature , might be insisted on . ( 5. ) There is an use herein of the Natural Abilities of Invention , Memory and Elocution . Why should not men use in the Service and Worship of God what God hath given them , that they may be able to serve and worship him ? Yea , it setteth off the Use and Excellency of this Spiritual Gift , that in the Exercise of it , we use and act our Natural Endowments and Abilities , as spiritualised by Grace , which in the way , set up in Competition with it , cannot be done . The more the Soul is engaged in its Faculties and Powers , the more intent it is in and unto the Duty . Nor do I deny but that this Gift may be varied in degrees and divers Circumstances according unto these Abilities , though it have a Being of its own , distinct from them . Even in Extraordinary Gifts , as in the receiving and giving out of immediate Revelations from God , there was a variety in outward Modes and Circumstances which followed the diversity and variety of the Natural Abilities and Qualifications of them who were imployed in that Work. Much more may this Difference both be , and appear , in the Exercise of ordinary Gifts , which do not so absolutely influence and regulate the faculties of the mind , as the other . And this difference we find by Experience among them who are endowed with this spiritual Ability . All men who have the Gift of Prayer , do not pray alike , as to the matter of their Prayers or the manner of their praying ; but some do greatly excel others , some in one thing , some in another . And this doth in part , proceed from that Difference that is between them in the natural Abilities of Invention , Judgment , Memory , Elocution , especially as they are improved by Exercise in this Duty . But yet neither is this absolutely so , nor doth the difference in this matter , which we observe in constant Experience , depend solely hereon . For if it did , then those , who having received this spiritual Ability , do excel others in those natural Endowments , would also constantly excel them in the Exercise of the Gift it self ; which is not so , as is known to all who have observed any thing in this matter . But the Exercise of these Abilities in Prayer depends on the especial Assistance of the Spirit of God. And for the most part the Gift , as the Scion ingrafted or inoculated , turns the nature of those Abilities into it self , and modifieth them according unto its own efficacy and virtue , and is not it self changed by them . Evidently that which makes any such difference in the discharge of this Duty , as wherein the Edification of others is concerned , is the frequent conscientious Exercise of the Gift received , without which , into whatever stock of Natural Abilities it may be planted , it will neither thrive nor flourish . ( 6. ) Spiritual Gifts are of two sorts , ( 1. ) Such as are distinct from all other Abilities , having their whole Foundation , Nature and Power in themselves . Such were the extraordinary Gifts of Miracles , Healing , Tongues , and the like . These were entire in themselves , not built upon or adjoyned unto any other Gifts or Graces whatever . ( 2. ) Such as were Adjuncts of , or annexed unto , any other Gifts or Graces , without which they could have neither place nor use . As the Gift of Utterance depends on Wisdom and knowledge . For Utterance without knowledge , or that which is any thing but the way of expressing sound knowledge unto the Benefit of others , is folly and babling . And of this latter sort is the Gift of Prayer , as under our present Consideration with respect unto the Interest of words in that Duty . And this we affirm to be a peculiar Gift of the Holy Ghost , and shall now farther prove it so to be . For , ( 1. ) It is an inseparable Adjunct of that Work of the Spirit , which we have described , and is therefore from him who is the Author of it . For he who is the Author of any thing as to its Being , is the Author of all its Inseparable Adjuncts . That the Work of enabling us to pray , is the Work of the Spirit hath been proved ; and it is an immeasurable Boldness for any to deny it , and yet pretend themselves to be Christians . And he is not the Author of any one part of this Work , but of the whole , all that whereby we cry Abba Father . Hereunto the Expressions of the desires of our Souls , in Words suited unto the Acting of our own Graces and the Edification of others , doth inseparably belong . When we are commanded to pray , if our Necessity , Condition , Edification , with the Advantage and benefit of others , do require the use of Words in Prayer , then are we so to pray . For Instance , When a Minister is commanded to pray in the Church or Congregation , so as to go before the Flock in the discharge of that Duty , he is to use words in Prayer . Yet are we not in such cases required to pray any otherwise than as the Spirit is promised to enable us to pray , and so as that we may still be said to pray in the Holy Ghost . So therefore to pray , falls under the Command and Promise , and is a Gift of the Holy Spirit . And the nature of the thing it self , that is the Duty of Prayer , doth manifest it . For all that the Spirit of God works in our Hearts with respect unto this Duty , is in order unto the Expression of it ; for what he doth is to enable us to pray . And if he gives not that Expression , all that he doth besides , may be lost as to its principal End and Use. And indeed all that he doth in us , where this is wanting , or that in fixed Meditation , which in some particular cases is equivalent thereunto , riseth not beyond that frame which David expresseth by his keeping Silence , whereby he declares an Estate of trouble , wherein yet he was not freely brought over to deal with God about it , as he did afterwards by Prayer , and found Relief therein . That which with any Pretence of Reason can be objected hereunto , namely , that not any part only , but the whole Duty of Prayer as we are commanded to Pray , is an effect in us of the Holy Spirit as a Spirit of Grace and Supplication , or that the Grace of Prayer and the Gift of Prayer as some distinguish , are inseparable , consists in two unsound Consequents , which as is supposed , will thence ensue . As ( 1. ) That every one who hath the Grace of Prayer , as it is called , or in whom the Holy Spirit worketh the Gracious Disposition before described , hath also the Gift of Prayer , seeing these things are inseparable . And ( 2. ) That every one who hath the Gift of Prayer , or who hath an Ability to pray with Utterance , unto the Edification of others , hath also the Grace of Prayer , or the actings of saving Grace in Prayer , which is the thing intended . But these things it will be said , are manifestly otherwise , and contrary to all Experience . Ans. ( 1. ) For the first of these Inferences , I grant it follows from the Premises , and therefore affirm that it is most true under the ensuing Limitations . ( 1. ) We do not speak of what is called the Grace of Prayer in its Habit or Principle , but in its actual Exercise . In the first respect , it is in all that are sanctified , even in those Infants that are so from the Womb. It doth not hence follow that they must also have the Gift of Prayer , which respects only Grace in its Exercise . And thus our meaning is , that all those in whom the Spirit of God doth graciously act Faith , Love , Delight , Desire , in a way of Prayer unto God , have an Ability from him to express themselves in Vocal Prayer . ( 2. ) It is required hereunto that such Persons be found in a way of Duty ; and so meet to receive the influential Assistance of the Holy Spirit . Whoever will use , or have the Benefit of any Spiritual Gift , must himself in a way of Duty , stir up by constant and frequent Exercise , the Ability wherein it doth consist . Stir up the Gift of God that is in thee , 2 Tim. 1. 6. And where this Duty is neglected , which neglect must be accounted for , it is no wonder if any Persons who yet may have , as they speak , the Grace of Prayer , should not yet have the Gift or a faculty to express their Minds and Desires in Prayer by Words of their own . Some think there is no such Ability in any , and therefore never look after it in themselves , but despise whatever they hear spoken unto that purpose . What Assistance such Persons may have in their Prayers from the Spirit of Grace , I know not ; but it is not likely they should have much of his Aid or help in that wherein they despise him . And some are so accustomed unto , and so deceived by pretended helps in Prayer , as making use of , or reading Prayers by others composed for them , that they never attempt to pray for themselves , but always think they cannot do , that which indeed they will not . As if a Child being bred up among none but such impotent Persons as go on Crutches , as he groweth up , should refuse to try his own strength , and resolve himself to make use of Crutches also . Good Instruction or some sudden Surprizal with fear , removing his prejudice , he will cast away this needless help , and make use of his Strength . Some Gracious Persons brought up where Forms of Prayer are in general use , may have a Spiritual Ability of their own to Pray , but neither know it , nor ever try it , through a Compliance with the Principles of their Education ; Yea so as to think it impossible for them to pray any otherwise . But when Instruction frees them from this Prejudice , or some suddain surprizal with fear or Affliction cast them into an Entrance of the Exercise of their own Ability in this kind , their former Aids and Helps quickly grow into disuse with them . ( 3. ) The Ability which we ascribe unto all who have the Gracious Assistance of the Spirit in Prayer , is not absolute , but suited unto their Occasions , Conditions , Duties , Callings and the like . We do not say , that every one who hath received the Spirit of Grace and Supplication , must necessarily have a Gift , enabling him to pray as becomes a Minister in the Congregation , or any Person on the like solemn occasion ; no , nor yet it may be to pray in a Family , or in the Company of many , if he be not in his Condition of life called thereunto . But every one hath this Ability according to his Necessity , Condition of Life and Calling . He that is only a private Person hath so , and he who is the Ruler of the Family hath so , and he that is a Minister of the Congregation hath so also . And as God enlargeth mens Occasions and Calls , so he will enlarge their Abilities , provided they do what is their Duty to that End and Purpose ; For the slothful , the negligent , the fearful , those that are under the Power of Prejudices , will have no share in this Mercy . This therefore is the summ of what we affirm in this particular . Every Adult Person who hath received , and is able to exercise Grace in Prayer , any saving Grace , without which Prayer it self is an Abomination , if he neglect not the improvement of the Spiritual Aids communicated unto him , doth so far partake of this Gift of the Holy Spirit as to enable him to pray according as his own occasions and Duty do require . He who wants mercy for the Pardon of Sin , or Supplies of Grace for the Sanctification of his Person , and the like ; If he be sensible of his Wants , and have gracious desires after this supply wrought in his Heart , will be enabled to ask them of God in an acceptable manner , if he be not wofully and sinfully wanting unto himself and his own Duty . Secondly , As to the second Inference , namely , that if this Ability be inseparable from the gracious assistance of the Spirit of Prayer , then whosoever hath this Gift and Ability , he hath in the exercise of it that Gracious Assistance , or he hath received the Spirit of Grace , and hath saving Graces , acted in him : I answer , ( 1. ) It doth not follow on what we have asserted . For although whereever is the Grace of Prayer , there is the Gift also in its measure ; yet it follows not , that where the Gift is , there must be the Grace also . For the Gift is for the Graces sake , and not on the contrary . Grace cannot be acted without the Gift , but the Gift may without Grace . ( 2. ) We shall assent that this Gift doth grow in another soyl , and hath not its root in it self . It followeth on , and ariseth from , one distinct part of the Work of the Holy Spirit , as a Spirit of Supplication , from which it is inseparable . And this is his Work on the mind , in acquainting it with the things that are to be prayed for , which he doth both in the inward Convictions of mens own Souls , and in the Declaration made thereof in the Scripture . Now this may in some be only a common work of Illumination which the Gift of Vocal Prayer may flow from and accompany , when the Spirit of Grace and Supplication works no farther in them . Wherefore it is acknowledged that men in whom the Spirit of Grace did never reside nor savingly operate , may have the Gift of utterance in Prayer unto their own and others Edification . For they have the Gift of Illumination , which is its foundation , and from which it is inseparable . Where this spiritual Illumination is not granted in some measure , no Abilities , no Industry can attain the Gift of Utterance in Prayer unto Edification . For Spiritual Light is the matter of all spiritual Gifts , which in all their variety , are but the various exercise of it . And to suppose a man to have a Gift of Prayer without it , is to suppose him to have a Gift to pray for he knows not what ; which real or pretended Enthusiasms we abhor . Wherefore , where-ever is this Gift of Illumination and Conviction , there is such a foundation of the Gift of Prayer , as that it is not ordinarily absent in some measure , where due use and exercise are observed . Add unto what hath been spoken , That the Duty of Prayer ordinarily is not compleat , unless it be expressed in words . It is called pleading with God , filling our mouths with Arguments , crying unto him , and causing him to hear our voice ; which things are so expressed , not that they are any way needful unto God , but unto us . And whereas it may be said that all this may be done in Prayer by internal meditation , where no use is made of the voice , or of words , as it is said of Hanna that she prayed in her Heart , but her voice was not heard , 1 Sam. 1. 13. I grant , in some cases it may be so , where the Circumstances of the Duty do not require it should be otherwise ; or where the vehemency of Afflictions which cause men to cry out and roar , will permit it so to be . But withal I say that in this Prayer by Meditation , the things and matter of Prayer are to be formed in the mind into that sence and those sentences which may be expressed ; and the mind can conceive no more in this way of Prayer than it can express . So of Hanna it is said , when she prayed in her Heart , and as she said her self out of the abundance of her meditation , ver . 16. that her lips moved though her voice was not heard ; she not only framed the sense of her Supplications into Petitions , but tacitely expressed them to her self . And the obligation of any Person unto prescribed Forms , is as destructive of Prayer by inward Meditation , as it is of Prayer Conceived and Expressed ; For it takes away the Liberty , and prevents the Ability of framing Petitions or any other parts of Prayer in the mind , according to the sense which the Party praying hath of them . Wherefore if this expression of Prayer in words do necessarily belong unto the Duty it self , it is an effect of the holy Spirit , or he is not the Spirit of Supplication unto us . Secondly , Utterance is a peculiar Gift of the Holy Ghost ; so it is mentioned 1 Cor. 1. 5. 2 Cor. 8. 7. Eph. 6. 19. Col. 4. 3. And hereof there are two parts , or there are two Duties to be discharged by vertue of it . ( 1. ) An Ability to speak unto men in the name of God in the preaching of the Word . ( 2. ) An Ability to speak unto God for our selves , or in the name and on the behalf of others . And there is the same reason of Utterance in both these Duties . And in each of them it is equally a peculiar Gift of the Spirit of God : See 1 Cor. 1. 5. 2 Cor. 8. 7. Eph. 6. 19. Col. 4. 3. The word used in these places is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speech , which is well rendred , Utterance , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Facultas & Libertas dicendi ; an ability , and liberty to speak out the things we have conceived . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. 6. 19. Utterance in the opening of the mouth with Boldness , or rather freedom of Speech . This in sacred things , in Praying and Preaching , is the Gift of the Holy Spirit ; and as such , are we enjoyned to pray for it , that it may be given unto us or others , as the Edification of the Church doth require . And although this Gift may by somebe despised , yet the whole Edification of the Church depends upon it ; yea the Foundation of the Church was laid in it , as it was an extraordinary Gift , Acts 2. 4. and its superstructure is carryed on by it . For it is the sole means of publick or solemn entercourse between God and the Church . It is so if there be such a thing as the Holy Ghost , if there be such things as spiritual Gifts . The matter of them is Spiritual Light , and the manner of their Exercise is Utterance . This Gift or Ability , as all others of the like nature , may be considered either as to the Habit , or as to the external Exercise of it . And those who have received it in the Habit , have yet experience of great variety in the Exercise , which in natural and moral habits , where the same preparations preceed , doth not usually appear . For as the Spirit of Grace is free , and acts arbitrarily , with respect unto the Persons unto whom he communicates the Gift it self ; for he divideth to every man as he will ; so he acteth also as he pleases in the Exercise of those Gifts and Graces which he doth bestow . Hence Believers do sometimes find a greater Evidence of his gracious working in them in Prayer , or of his Assistance to pray , as also enlargment in Utterance , than at other times ; for in both he breatheth and acteth as he pleaseth . These things are not their own , not absolutely in their own power , nor will either the Habitual Grace they have received , enable them to pray Graciously , nor their Gift of Utterance unto Edification , without his actual Excitation of that Grace and his Assistance in the Exercise of that Gift . Both the conceiving and utterance of our desires in an acceptable manner are from him , and so are all spiritual enlargements in this Duty . Vocal Prayer whether private or publick , whereof we speak , is the uttering of our Desires and Requests unto God ; called The making of our Requests known unto him , Phil. 4. 6. This Utterance is a Gift of the Holy Ghost , so also is Prayer as to the manner of the performance of it by words in Supplication . And if any one say he cannot so pray suitable unto his own occasions , he doth only say , that he is a stranger to this Gift of the Holy Ghost , and if any one will not , by him it is despised . And if these things are denyed by any , because they understand them not , we cannot help it . Thirdly , It is the Holy Spirit that enables men to discharge and perform every Duty that is required of them in a due manner , so that without his enabling of us we can do nothing as we should . As this hath been sufficiently confirmed in other Discourses on this Subject , so we will not always contend with them by whom such Fundamental Principles of Christianity are denyed , or called into question . And he doth so , with respect unto all sorts of Duties , whether such as are required of us by vertue of especial Office and calling , or on the more general account of an holy conversation according to the Will of God : And Vocal Prayer is a Duty under both these considerations . For ( 1. ) It is the Duty of the Ministers of the Gospel by vertue of especial Office ; Supplications , Prayers , Intercessions and Giving of thanks are to be made in the Assemblies of the Church , 1 Tim. 2. 1. Herein it is the Office and Duty of Ministers to go before the Congregation , and to be as the mouth of the Church unto God. The nature of the Office and the due discharge of it , with what is necessary unto the Religious Worship of publick Assemblies , manifest it so to be . The Apostles , as their Example , gave themselves continually unto Prayer and the Ministry of the Word , Acts 6. 4. It is therefore the Gift of the Holy Ghost whereby these are enabled so to do . For of themselves they are not able to do any thing . This is one of those good Gifts , which is from above and cometh down from the Father of Lights , Jam. 1. 17. And these Gifts do they receive for the perfecting of the Saints , for the Work of the Ministry , for the edifying of the Body of Christ , Eph. 4. 12. Utterance therefore in Praying and Preaching , is in them the Gift of the Holy Ghost with respect unto their Office. And that such a Gift , as those who are utterly destitute of it , cannot discharge their office unto the Edification of the Church . Let men pretend what they please , if a spiritual Ability in praying and preaching belong not necessarily unto the office of the Ministry , no man can tell what doth so , or what the office signifies in the Church . For no other Ordinance can be administred without the Word and Prayer , nor any part of Rule it self in a due manner . And to deny these to be Gifts of the Holy Ghost , is to deny the Continuance of his dispensation unto and in the Church , which at once overthrows the whole Truth of the Gospel , and the sole Foundation that the Ministry of it is built upon . ( 2. ) The like may be spoken with respect unto Duties to be performed by vertue of our general vocation . Such are the Duties of Parents and Masters of Families . I know not how far any are gone in ways of prophaneness , but hope none are carried unto such a length , as to deny it to be the Duty of such Persons to pray with their Families as well as for them . The Families that call not on the name of the Lord are under his Curse . And if this be their Duty , the performance of it must be by the Aid of the Spirit of God , by vertue of the general rule we proceed upon . Fourthly , The Benefit , Profit , Advantage and Edification of particular Persons , of Families , but especially of the Church in its Assemblies in and by the use and exercise of this Gift , are such and so great , as that it is impious not to ascribe it to the operation of the Holy Spirit . Men are not of themselves without his especial Aid , Authors or Causers of the principal spiritual benefit and Advantage which the Church receiveth in the World. If they are so , or may be so , what need is there of him or his Work for the Preservation and Edification of the Church ? But that it hath this blessed effect and fruit , we plead the experience of all who desire to walk before God in sincerity , and leave the determination of the question unto the Judgment of God himself : Nor will we at present refuse in our Plea , a consideration of the different condition as to an holy Conversation , between them who constantly in their life and at their death give this Testimony , and theirs by whom it is opposed and denyed . We are none of us to be ashamed of the Gospel of Christ , nor of any effect of his Grace . It must therefore be said that the Experience which Believers of all sorts , have of the spiritual benefit and advantage of this Ability , both in themselves and others , is not to be moved or shaken by the Cavils or Reproaches of such , who dare profess themselves to be strangers thereunto . Fifthly , The Event of things may be pleaded in Evidence of the same truth . For were not the Ability of praying a Gift of him , who divideth to every one according unto his own will , there would not be that difference as to the participation of it among those , who all pretend unto the Faith of the same Truth , as there is openly and visibly in the World. And if it were a matter purely of mens natural Abilities , it were impossible that so many , whose concern it is in the highest degree to be interessed in it , should be such strangers to it , so unacquainted with it , and so unable for it . They say indeed , it is but the meer improvement of natural Abilities with confidence and exercise . Let it be supposed for once , that some of them at least , have confidence competent unto such a Work , and let them try what success meer Exercise will furnish them withal . In the mean time I deny that without that Illumination of the mind , which is a peculiar Gift of the Holy Ghost , the Ability of Prayer treated of , is attainable by any . And it will be a hard thing to perswade Persons of any ordinary consideration , that the difference which they do or may discover between men as to this Gift and Ability , proceeds meerly from the difference of their natural and acquired Abilities , wherein as it is strenuously pretended , the advantage is commonly on that side which is most defective herein . Some perhaps may say , that they know there is nothing in this Faculty but the exercise of natural endowments with boldness and elocution , and that because they themselves were expert in it , and found nothing else therein , on which ground they have left it for that which is better . But for evident reasons we will not be bound to stand unto the Testimony of those men , although they shall not here be pleaded . In the mean time we know that from him which hath not , is taken away that which he had . And it is no wonder if Persons endowed sometimes with a Gift of Prayer proportionable unto their Light and Illumination , improving neither the one nor the other , as they ought , have lost both their Light and Gift also . And thus suitably unto my design and purpose I have given a delineation of the Work of the Holy Ghost , as a Spirit of Grace and Supplication , promised unto and bestowed on all Believers , enabling them to cry Abba Father . CHAP. IX . Duties inferred from the preceding Discourse . THE issue of all inquiries in these things , is , How we may improve them unto Obedience in the Life of God. For if we know them , happy are we if we do them , and not otherwise . And our practice herein may be reduced unto these two heads , ( 1. ) A due and constant returning of Glory unto God on the account of his Grace in that free Gift of his , whose Nature we have enquired into . ( 2. ) A constant Attendance unto the Duty which we are graciously enabled unto thereby . And , ( 1. ) We ought continually to bless God and give * Glory to him for this great priviledge of the Spirit of Grace and Supplication granted unto the Church . This is the principal means on their part , of all holy entercourse with God , and of giving Glory unto him . How doth the World which is destitute of this fruit of divine bounty , grope in the dark and wander after vain imaginations , whilst it knows not how to manage its convictions , nor how at all to deal with God about its concerns ? That World which cannot receive the Spirit of Grace and Truth , can never have ought to do with God in a due manner . There are by whom this Gift of God is despised , is reviled , is blasphemed ; and under the shades of many pretences do they hide themselves from the Light in their so doing . But they know not what they do , nor by what Spirit they are acted . Our Duty it is to pray that God would pour forth his Spirit even on them also , who will quickly cause them to look on him whom they have pierced and mourn . And it appears two ways how great a Mercy it is to enjoy and improve this priviledge , ( 1. ) In that both the Psalmist and the Prophet pray directly in a Spirit of Prophecy and without limitation , that God would pour out his fury on the Families that call not on his name , Psal. 79. 6. Jer. 10. 25. and ( 2. ) In that the whole work of Faith in Obedience is denominated from this Duty of Prayer . For so it is said , that whosoever shall call on the name of the Lord , shall be saved , Rom. 10. 13. For Invocation or Prayer in the Power of the Spirit of Grace and Supplications , is an infallible evidence and fruit of saving Faith and Obedience ; and therefore is the Promise of Salvation so eminently annexed unto it ; Or it is placed by a Synecdoche , for the whole Worship of God and Obedience of Faith. And it were endless to declare the benefits that the Church of God , and every one that belongeth thereunto , hath thereby . No Heart can conceive that Treasury of Mercies which lye in this one priviledge , in having Liberty and Ability to approach unto God at all times according unto his Mind and Will. This is the Relief , the Refuge , the Weapons , and assured Refreshment of the Church in all Conditions . ( 2. ) It is a matter of Praise and Glory to God in an especial manner , that he hath granted an Ampliation of this Priviledge under the Gospel . The Spirit is now poured forth from above , and enlarged in his dispensation both intensively and extensively . Those on whom he is bestowed , do receive him in a larger measure than they did formerly under the Old Testament . Thence is that Liberty and boldness in their access unto the Throne of Grace and their crying Abba Father , which the Apostle reckons among the great priviledges of the Dispensation of the Spirit of Christ , which of old they were not partakers of . If the difference between the Old Testament State and the New , lay only in the outward letter and the Rule thereof , it would not be so easily discerned on which side the advantage lay ; especially methinks it should not be so by them , who seem really to preferr the Pomp of Legal worship , before the plainness and simplicity of the Gospel . But he who understands what it is , not to receive the Spirit of Bondage to fear , but to receive the Spirit of Adoption whereby we cry Abba Father , and what it is to serve God in the newness of the Spirit and not in the oldness of the letter , understands their difference well enough . And I cannot but admire that some will make use of Arguments , or a pretence of them , for such helps and Forms of Prayer as seem not compliant with the Work of the Spirit of Supplication before described , from the Old Testament , and the practice of the Church of the Jews before the time of our Saviour , though indeed they can prove nothing from thence . For do they not acknowledge that there is a more plentiful effusion of the Spirit on the Church under the New Testament than of the Old ? To deny it , is to take away the principal difference between the Law and the Gospel . And is not the performance of Duties to be regulated according to the supplies of Grace ? If we should suppose that the People being then carnal , and obliged to the observation of carnal ordinances , did in this particular stand in need of Forms of Prayer , which indeed they did not , of those which were meerly so , and only so ; nor had , that we know of , any use of them ; doth it follow , that therefore Believers under the New Testament , who have unquestionably a larger portion of the Spirit of Grace and Supplication poured on them , should either stand in need of them , or be obliged unto them ? And it is in vain to pretend a different dispensation of the Spirit unto them and us , where different fruits and effects are not acknowledged . He that hath been under the Power of the Law , and hath been set free by the Law of the Spirit of Life in Christ Jesus , knows the difference , and will be thankful for the Grace that is in it . Again , it is extensively enlarged , in that it is now communicated unto Multitudes ; whereas of old it was confined unto a few . Then the dews of it only watered the land of Canaan , and the Posterity of Abraham according to the Flesh ; now the showrs of it are poured down on all Nations , even all that in every place call on the name of Jesus Christ our Lord , both theirs and ours . In every Assembly of Mount Zion , through the World , called according to the mind of Christ , Prayers and Supplications are offered unto God , through the effectual working of the Spirit of Grace and Supplication , unless he be despised . And this is done in the accomplishment of that great Promise , Mal. 1. 11. For from the rising of the Sun to the going down of the same , my name shall be great among the Gentiles , and in every place Incense shall be offered unto my name , and a pure Offering ; for my name shall be great among the Heathens , saith the Lord of hosts . Prayer and Praises in the Assemblies of the Saints , is the pure Offering and that Sacrifice which God promiseth shall be offered unto him . And this Oblation is not to be kindled without the Eternal Fire of the Spirit of Grace . No Sacrifice was to be offered of old , but with fire taken from the Altar . Be it what it would , if it were offered with strange fire , it was an Abomination ; Hence they were all called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firings of the Lord. And this was in a Resemblance of the Holy Ghost . Whence Christ is said to offer himself to God , through the eternal Spirit . And so must we do our Prayers . In the fruits and effects of his Workslyes all the Glory and Beauty of our Assemblies and Worship . Take them away and they are contemptible , dead and carnal . And he carrieth this Work into the Families of them that do believe . Every Family apart is enabled to pray and serve God in the Spirit ; and such as are not , do live in darkness all their Dayes . He is the same to Believers all the World over , in their Closets or their Prisons . They have all , where ever they are , an Access by one Spirit unto the Father , Eph. 2. 18. And for this enlargement of Grace , God justly expects a revenue of Glory from us . ( 3. ) It is assuredly our Duty to make use of the Gift of the Spirit as that which is purchased for us by Christ , * and is of inestimable advantage unto our Souls . There are two ways whereby men may be guilty of the neglect of this heavenly favour ; ( 1. ) They are so when the Gift it self is not valued nor sought after nor endeavoured to be attained . And this is done under various pretences : some imagine that it is no Gift of the Spirit , and so despise it ; others think that either by them it is not attainable , or that if it be attained , it will not answer their labour in it , and diligence about it , which it doth require ; and therefore take up with another way and means , which they know to be more easy , and hope to be as useful . By many the whole Duty is despised , and consequently all Assistance in the performance of it is so also . None of those do I speak unto at present . But ( 2. ) We are guilty of this neglect when we do not constantly and diligently on all Occasions make use of it for the End for which it is given us ; yea abound in the exercise of it . Have you an Ability to pray always freely given you by the Holy Ghost , why do you not pray always , in private , in Families , according to all occasions and opportunities administred ? Of what concernment unto the Glory of God , and in our Life unto him , Prayer is , will be owned by all . It is that only single Duty wherein every Grace is acted , every Sin opposed , every good thing obtained , and the whole of our Obedience in every instance of it , is concerned . What difficulties lye in the way of its due performance , what discouragements rise up against it , how unable we are of our selves in a due manner to discharge it , what Aversation there is in corrupted nature unto it , what Distractions and Weariness are apt to befall us under it , are generally known also unto them who are any way exercised in these things . Yet doth the Blessedness of our present and future Condition much depend thereon . To relieve us against all these things , to help our Infirmities , to give us Freedom , Liberty and Confidence in our Approaches to the Throne of Grace , to enable us as Children to cry Abba Father , with Delight and Complacency , is this Gift of the Spirit of Grace and Supplication given unto us by Jesus Christ. Who can express how great a folly and Sin it is , not to be found in the constant exercise of it ? Can we more by any means grieve this Holy Spirit and endamage our own Souls ? Hath God given unto us the Spirit of Grace and Supplication , and shall we be remiss , careless , and negligent in Prayer ? Is not this the worst way whereby we may quench the Spirit , which we are so cautioned against ? Can we go from day to day in the neglect of Opportunities , occasions and just seasons of Prayer ? How shall we answer the Contempt of this gracious Aid offered us by Jesus Christ ? Do others go from day to day in a neglect of this Duty , in their Closets and Families ? blame them not , or at least they are not worthy of so much blame as we . They know not how to pray , they have no Ability for it . But for those to walk in a neglect hereof , who have received this Gift of the Holy Ghost enabling them thereunto , making it easy unto them , and pleasant unto the inner man , how great an Aggravation is it of their Sin ? Shall others at the tinkling of a Bell , rise and run unto prayers to be said or sung , wherein they can have no spiritual interest , only to pacify their Consciences and comply with the prejudices of their Education ? and shall we be found in the neglect of that Spiritual Aid which is graciously afforded unto us ? How will the blind Devotion and Superstition of multitudes , with their diligence and pains therein , rise up in Judgment against such negligent Persons ? We may see in the Papacy , how upon the ringing of a Bell , or the lifting up of any Ensign of Superstition , they will some of them rise at Midnight ; others in their Houses , yea in the Streets , fall on their knees unto their Devotions : Having lost the conduct of the Spirit of God , and his gracious Guidance unto the performance of Duty in its proper seasons , they have invented ways of their own to keep up a frequency in this Duty after their manner , which they are true and punctual unto . And shall they who have received that Spirit which the World cannot receive , be treacherous and disobedient unto his Motions , or what he constantly inclines and enables them unto ? Besides all other Disadvantages which will accrew hereby unto our Souls , who can express the horrible Ingratitude of such a Sin ? I press it the more , and that unto all sorts of Prayer , in private , in Families , in Assemblies for that end , because the Temptations and Dangers of the daies wherein we live do particularly and eminently call for it . If we would talk less , and pray more about them , things would be better than they are in the World ; at least we should be better enabled to bear them and undergo our portion in them with the more satisfaction . To be negligent herein , at such a Season , is a sad token of such a security as foreruns destruction . ( 4. ) Have any received this Gift of the Holy Ghost , let them know that it is their Duty to cherish it , to stir it up and improve it ; it is freely bestowed , but it is carefully to be preserved . It is a Gospel Talent given to be traded withal , and thereby to be encreased . There are various degrees and measures of this Gift , in those that do receive it . But what ever Measure any one hath , from the greatest to the least , he is obliged to cherish , preserve and improve . We do not assert such a Gift of Prayer , as should render our Diligence therein unnecessary ; or the Exercise of our natural Abilities useless . Yea the end of this Gift is to enable us to the diligent exercise of the Faculties of our Souls in Prayer in a due manner . And therefore as it is our Duty to use it , so it is to improve it . And it is one Reason against the restraint of Forms , because there is in them too little exercise of the Faculties of our Minds in the worship of God. Therefore this being our Duty , it may be enquired by what way or means we may stir up this Grace and Gift of God , so at least , as that if through any weakness or infirmity of mind , we thrive not much in the outward part if it ; yet that we decay not , nor lose what we have received . The Gifts of the Holy Ghost are the fire that kindleth all our Sacrifices to God. Now although that fire of old on the Altar first came down from Heaven , or forth from the Lord , Levit. 9. 24. yet after it was once there placed , it was always to be kept alive with care and diligence ; for otherwise it would have been extinguished as any other fire , Levit. 6. 12 , 13. Hence the Apostle warns Timothy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Tim. 1. 6. to excite and quicken the fire of his Gift ; blowing off the ashes and adding fuel unto it . Now there are many things that are useful and helpful unto this end : As , ( 1. ) A constant Consideration and Observation of our selves , our own Hearts , with our spiritual state and condition . Thence are the matters of our Requests or Petitions in Prayer to be taken , Psal. 16. 7. And as our state in general by reason of the Depths and Deceitfulness of our Hearts , with our Darkness in spiritual things , is such as will find us matter of continual search and Examination all the daies of our lives , as is expressed in those Prayers , Psal. 19. 12. Psal. 139. 23 , 24. So we are subject unto various Changes and Alterations in our spiritual frames and actings every day ; as also unto Temptations of all sorts . About these things according as our occasions and necessities do require , are we to deal with God in our Supplications , Phil. 4. 6. How shall we be in a readiness hereunto , prepared with the proper matter of Prayer , if we neglect a constant and diligent Observation of our selves herein , or the state of our own Souls ? This being the food of the Gift , where it is neglected , the Gift it self will decay . If men consider only a Form of Things in a course , they will quickly come to a Form of Words . To assist us in this search and examination of our selves , to give Light into our state and wants , to make us sensible thereof , is part of the Work of the Spirit , as a Spirit of Grace and Supplication ; and if we neglect our Duty towards him herein , how can we expect that he should continue his Aid unto us , as to the outward part of the Duty ? Wherefore let a man speak in Prayer with the Tongues of men and Angels , to the highest Satisfaction , and it may be , good Edification of others ; yet if he be negligent , if he be not wise and watchful in this Duty of considering the state , Actings and Temptations of his own Soul , he hath but a perishing decaying outside and shell of this Gift of the Spirit . And those by whom this self-search and judgement is attended unto , shall ordinarily thrive in the Power and life of this Duty . By this means may we know the beginnings and entrances of Temptation ; the deceitful Actings of indwelling Sin , the risings of particular Corruptions , with the Occasions yielding them advantages and Power ; the Supplies of Grace which we dayly receive and waies of deliverance . And as he who prayeth without a due consideration of these things , prayeth at Random , fighting uncertainly as one beating the Air ; so he whose Heart is filled with a sense of them , will have always in a readiness the due matter of Prayer , and will be able to fill his mouth with Pleas and Arguments whereby the Gift it self will be cherished and strengthned . ( 2. ) Constant searching of the Scripture unto the same purpose is another subservient Duty unto this of Prayer it self . That is the Glass , wherein we may take the best view of our selves , because it at once represents both what we are , and what we ought to be ; what we are in our selves , and what we are by the Grace of God ; what are our Frames , Actions and Ways , and what is their defect in the Sight of God. And an higher instruction what to pray for , or how to pray , cannot be given us , Psal. 19. 7 , 8 , 9. Some imagine that to search the Scriptures , thence to take Forms of speech , or Expressions accommodated unto all the parts of Prayer , and to set them in order or retain them in memory , is a great help to Prayer . Whatever it be , it is not that which I intend at present . It is most true if a man be mighty in the Scriptures , singularly conversant and exercised in them , abounding in their senses and expressions , and have the help of a faithful Memory withal , it may exceedingly further and assist him in the exercise of this Gift unto the edification of others . But this Collection of Phrases , speeches , and expressions , where perhaps the mind is barren in the sense of the Scripture , I know not of what use it is . That which I press for , is a diligent search into the Scripture as to the things revealed in them . For therein are our Wants in all their Circumstances and Consequents discovered and represented unto us , and so are the Supplies of Grace and Mercy which God hath provided for us ; the former with Authority to make us sensible of them , and the latter with that Evidence of Grace and faithfulness , as to encourage us to make our Requests for them . The Word is the Instrument whereby the Holy Spirit reveals unto us our wants , when we know not what to ask , and so enables us to make Intercessions according to the mind of God , Rom. 8. Yea who is it , who almost at any time reading the Scripture with a due Reverence of God , and Subjection of Conscience unto him , that hath not some particular matter of Prayer or Praise effectually suggested unto him ? And Christians would find no small advantage on many accounts , not here to be insisted upon , if they would frequently , if not constantly turn what they read into Prayer or Praise unto God , whereby the Instructions unto Faith and obedience would be more confirmed in their Minds , and their Hearts be more engaged into their practice . An example hereof we have , Psal. 119. wherein all Considerations of Gods will and our Duty are turned into Petitions . ( 3. ) A due Meditation on Gods glorious Excellencies , tends greatly to the cherishing of this gracious Gift of the Holy Spirit . There is no example that we have of Prayer in the Scripture , but the entrance into it consists in Expressions of the Name , and most commonly of some other glorious Titles of God ; whereunto the Remembrance of some mighty acts of his Power , is usually added . And the nature of the thing requires it should be so . For besides that God hath revealed his Name unto us , for this very purpose that we might call upon him by the Name which he owns and takes to himself , it is necessary we should by some external description determine our minds unto Him , to whom we make our Addresses , seeing we cannot conceive any Image or Idea of him therein . Now the End hereof is twofold , ( 1. ) To ingenerate in us that Reverence and Godly fear , which is required of all that draw nigh to this infinitely Holy God , Lev. 10. 3. Heb. 12. 29. The most signal incouragement unto Boldness in Prayer and an Access to God thereby , is in Heb. 10. 19 , 20 , 21 , 22. with Chap. 4. 16. Into the Holy place we may go with Boldness , and unto the Throne of Grace . And it is a Throne of Grace that God in Christ is represented unto us upon . But yet it is a Throne still , whereon Majesty and Glory do reside . And God is always to be considered by us as on a Throne . ( 2. ) Faith and confidence are excited and acted unto a due Frame thereby . For Prayer is our betaking our selves unto God as our shield , our Rock , and our Reward , Prov. 18. 10. Wherefore a due previous consideration of those Holy properties of his Nature , which may encourage us so to do , and assure us in our so doing , is necessary . And this being so great a part of Prayer the great Foundation of Supplication and Praise , frequent Meditation on these holy Excellencies of the Divine Nature , must needs be an excellent preparation for the whole Duty , by filling the Heart with a sense of those things , which the Mouth is to express , and making ready those Graces for their exercise , which is required therein . ( 4. ) Meditation on the Mediation and Intercession of Christ , for our Encouragement , is of the same importance and tendency . To this End spiritually is he proposed unto us , as abiding in the discharge of his Priestly Office , Heb. 4. 15 , 16. Chap. 10. 19 , 20 , 21 , 22. And this is not only an Encouragement unto , and in our Supplications , but a means to increase and strengthen the Grace and Gift of Prayer it self . For the Mind is thereby made ready to exercise it self about the effectual Interposition of the Lord Christ at the Throne of Grace in our behalf , which hath a principal place and consideration in the Prayers of all Believers . And hereby principally may we try our Faith of what Race and kind it is , whether truly Evangelical or no. Some relate or talk that the Eagle tries the Eyes of her young ones , by turning them to the Sun , which if they cannot look steadily on , she rejects them as spurious . We may truly try our Faith by immediate Intuitions of the Sun of Righteousness . Direct Faith to act it self immediately and directly on the Incarnation of Christ and his Mediation , and if it be not of the right kind and race , it will turn its Eye aside unto any thing else . Gods essential Properties , his Precepts and Promises it can bear a fixed consideration of ; but it cannot fix it self on the Person and Mediation of Christ with steadiness and satisfaction . There is indeed much profession of Christ in the World , but little Faith in him . ( 5. ) Frequency in Exercise is the immediate way and means of the Increase of this Gift , and its improvement . All spiritual Gifts are bestowed on men to be imployed and exercised : For the manifestation of the Spirit is given to every one to profit withal , 1 Cor. 12. 7. God both requireth that his Talents be traded withal , that his Gifts be imployed and exercised , and will also call us to an account of the discharge of the trust committed unto us in them , see 1 Pet. 4. 10 , 11. Wherefore the Exercise of this and of the like Gifts tends unto their improvement on a double account . For ( 1. ) whereas they reside in the mind after the manner and nature of an Habit or a Faculty , it is natural that they should be encreased and strengthned by Exercise , as all Habits are by a multiplication of Acts proceeding from them . So also by desuetude they will weaken , decay , and in the issue be utterly lost and perish . So is it with many as to the Gift of Prayer . They were known to have received it in some good measure of usefulness unto their own Edification and that of others . But upon a neglect of the Use and Exercise of it in publick and private , which seldome goes alone without some secret or open enormities , they have lost all their Ability , and cannot open their mouths on any Occasion in Prayer , beyond what is prescribed unto them , or composed for them . But the just hand of God is also in this matter , depriving them of what they had , for their abominable neglect of his Grace and Bounty therein . ( 2. ) The Encrease will be added unto by vertue of Gods blessing on his own appointment . For having bestowed their Gifts for that End , where Persons are faithful in the discharge of the trust committed unto them , He will graciously add unto them in what they have . This is the eternal Law concerning the dispensation of Evangelical Gifts , Unto every one that hath shall be given , and he shall have abundance ; but from him that hath not , shall be taken away , even that which he hath , Mat. 25. 29. It is not the meer having or not having of them that is intended , but the using or not using of what we have received ; as is plain in the Context . Now I do not say that a man may or ought to exercise himself in Prayer meerly with this design , that he may preserve and improve his Gift . It may indeed in some cases be lawful for a man to have Respect hereunto , but not only . As where a Master of a Family hath any one in his Family who is able to discharge that Duty and can attend unto it ; yet he will find it his Wisdom not to omit his own performance of it , unless he be contented his Gift , as to the use of his Family , should wither and decay . But all that I plead is , that he who conscientiously , with respect unto all the ends of Prayer , doth abound in the exercise of this Gift , he shall assuredly thrive and grow in it , or at least preserve it in answer unto the measure of the Gift of Christ. For I do not propose these things , as though every man in the diligent use of them , may constantly grow and thrive in that part of the Gift which consists in Utterance and Expression . For there is a measure of the Gift of Christ assigned unto every one whose bounds he shall not pass , Eph. 4. 7. But in these paths and ways , the Gift which they have received , will be preserved , kept thrifty and flourishing ; and from the least beginnings of a Participation of it , they will be carryed on unto their own proper measure , which is sufficient for them . ( 6. ) Constant fervency and Intention of mind and Spirit in this Duty , works directly towards the same End. Men may multiply Prayers as to the outward Work in them , and yet not have the least spiritual Advantge by them . If they are dull , dead and slothful in them , if under the Power of customariness and formality , what issue can they expect ? Fervency and Intention of mind quickneth and enlargeth the faculties , and leaveth vigorous Impressions upon them of the things treated about , in our Supplications . The whole Soul is cast into the mould of the matter of our Prayers , and is thereby prepared and made ready for continual fresh spiritual Engagements about them . And this fervency we intend , consists not in the Vehemency or Loudness of words , but in the Intention of the mind . For the earnestness or vehemency of the voice is allowable only in two cases : ( 1. ) When the Edification of the Congregation doth require it , which being numerous , cannot hear what is spoken unless a man lift up his voice . ( 2. ) When the vehemency of Affections will bear no restraint , Psal. 20. 2. Heb. 5. 7. Now as all these are means whereby the Gift of Prayer may be cherished , preserved and improved ; so are they all of them the ways whereby Grace acts it self in Prayer , and have therefore an equal respect unto the whole Work of the Spirit of Supplication in us . 5. Our Duty it is to use this Gift of Prayer unto the ends for which it is freely bestowed on us . And it is given , ( 1. ) with respect unto themselves who do receive it ; and , ( 2. ) with respect unto the Benefit and Advantage of others . And with respect unto them that receive it , its End is , and it is a blessed means and help , to stir up , excite , quicken and act all those Graces of the Spirit whereby they have Communion with God in this Duty . Such are Faith , Love , Delight , Joy and the like . For ( 1. ) under the conduct of this Gift , the mind and Soul are led into the consideration of , and are fixed on the proper objects of those Graces , with the due occasions of their exercise . When men are bound unto a Form , they can act Grace only by the things that are expressed therein , which whatever any apprehend , is strait and narrow , compared with the extent of that divine Entercourse with God , which is needful unto Believers in this Duty . But in the Exercise of this Gift there is no concernment of Faith or Love , or delight , but it is presented unto them , and they are excited unto a due exercise about them . Unto this end therefore , is it to be used ; namely as a means to stir up and act those Graces and holy Affections , in whose working and exercise the Life and efficacy of Prayer doth consist . ( 2. ) Although the Exercise of the Gift it self , ought to be nothing but the Way of those Graces acting themselves towards God in this Duty , ( for Words are supplied only to cloath and express gracious Desires , and when they wholly exceed them , they are of no Advantage ; ) yet as by vertue of the Gift the mind is able to comprehend and manage the things about which those Graces and gracious desires are to be exercised ; so in the use of Expressions they are quickned and ingaged therein . For as when a man hath heard of a miserable object , he is moved with compassion towards it , but when he cometh to behold it , his own Eye affecteth his heart , as the Prophet speaks , Lam. 3. 17. whereby his compassion is actually moved and encreased ; so although a man hath a comprehension in his mind of the things of Prayer , and is affected with them , yet his own Words also will affect his Heart , and by Reflection stir up and enflame spiritual Affections . So do many even in private , find advantage in the use of their own Gift , beyond what they can attain in meer Mental Prayer , which must be spoken unto afterwards . Again , this Gift respecteth others and is to be used unto that End. For as it is appointed of God to be exercised in Societies , Families , Church-Assemblies , and occasionally for the good of any ; so it is designed for their Edification and profit . For there is in it an Ability of expressing the Wants , Desires and Prayers of others also . And as this discharge of the Duty is in a peculiar manner incumbent on Ministers of the Gospel , as also on Masters of Families and others as they are occasionally called thereunto ; so they are to attend unto a fourfold direction therein : ( 1. ) Unto their own experience , if such persons are Believers themselves they have experience in their own Souls of all the general concernments of those in the same condition . As Sin worketh in one , so it doth in another ; as Grace is effectual in one , so it is in another ; as he that prayeth , longeth for Mercy and Grace , so do they that joyn with him . Of the same kind with his Hatred of Sin his Love to Christ , his Labouring after Holiness and Conformity to the Will of God , are also those in other Believers . And hence it is that Persons praying in the Spirit according to their own experience , are oftentimes supposed by every one in the Congregation rather to pray over their Condition than their own . And so it will be whilst the same Corruption in kind , and the same Grace in kind , with the same kind of Operations , are in them all . But this extends not it self unto particular Sins and Temptations , which are left unto every one to deal about between God and their own Souls . ( 2. ) Unto Scripture Light. This is that which lively expresseth the spiritual state and Condition of all sorts of Persons , namely , both of those that are unregenerate , and of those which are converted unto God. Whatever that expresseth concerning either sort , may safely be pleaded with God in their behalf . And hence may abundant matter of Prayer be taken for all occasions . Especially may it be so in a peculiar manner from that holy Summary of the Churches desires to God , given us in the Lords Prayer . All we can duly apprehend , spiritually understand , and draw out of that Myne and Heavenly Treasury of Prayer , may be safely used in the name and the behalf of the whole Church of God. But without understanding of the things intended , the Use of the words prositeth not . ( 3 ) Unto an Observation of their ways and walking , with whatever overt discovery they make of their Condition and Temptations . He who is constantly to be the mouth of others to God , is not to pray at Random , as though all Persons and Conditions were alike unto him . None prayeth for others constantly by vertue of especial Duty , but he is called also to watch over them and observe their ways . In so doing he may know That of their state , which may be a great Direction unto his Supplications with them and for them . Yea without this no man can ever discharge this Duty aright in the behalf of others , so as they may find their particular concernments therein . And if a Minister be obliged to consider the Ways , Light , Knowledge , and walking of his Flock in his preaching unto them , that what he teacheth may be suited unto their Edification ; he is no less bound unto the same consideration in his Prayers also with them and for them , if he intends to pray unto their use and profit . The like may be said of others in their capacity . The Wisdom and Caution which are to be used herein , I may not here insist upon . ( 4. ) Unto the Account which they receive from themselves concerning their Wants , their state and Condition . This in some cases Persons are obliged to give unto those whose Duty it is to help them by their Prayers , James 5. 16. And if this Duty were more attended unto , the minds of many might receive inconceivable Relief thereby . 6. Let us take heed , ( 1. ) That this Gift be not solitary , or alone ; and ( 2. ) That it be not solitarily acted at any time . When it is solitary , that is , where the Gift of Prayer is in the Mind , but no Grace to exercise in Prayer in the Heart ; it is at best but a part of that Form of Godliness which men may have , and deny the Power thereof , and is therefore consistent with all sorts of secret Lusts and Abominations . And it were easy to demonstrate that whatever Advantage others may have by this Gift in them who are destitute of saving Grace , yet themselves are many ways worsted by it . For hence are they lifted up with spiritual pride , which is the ordinary Consequent of all unsanctified Light ; and hereby do they countenance themselves against the Reflections of their Consciences on the guilt of other Sins , resting and pleasing themselves in their own performances . But to the best Observation that I have been able to make , of all spiritual Gifts which may be communicated for a time unto Unsanctified minds , this doth soonest decay and wither . Whether it be that God takes it away Judicially from them , or that themselves are not able to bear the Exercise of it , because it is diametrically opposite unto the lusts wherein they indulge themselves ; for the most part it quickly and visibly decaies , especially in such as with whom the continuance of it by reason of open Sins and Apostasie might be a matter of danger or Scandal unto others . ( 2. ) Let it not be acted solitarily . Persons in whom is a principle of spiritual Life and Grace , who are endowed with those Graces of the Spirit which ought to be acted in all our Supplications , may yet even in the use and exercise of this Gift neglect to stir them up and act them . And there is no greater Evidence of a weak , sickly spiritual Constitution , than often to be surprized into this miscarriage . Now this is so ▪ when men in their Prayers ingage only their Light , Invention , Memory and Elocution , without especial actings of Faith and delight in God. And he who watcheth his Soul and its actings , may easily discern when he is sinfully negligent in this matter , or when outward Circumstances and Occasions have made him more to attend unto the Gift , than unto Grace in Prayer ; for which he will be humbled . And these few things I thought meet to add concerning the due use and improvement of this Gift of the Spirit of God. CHAP. X. Of Mental Prayer as pretended unto by some in the Church of Rome . HAving described or given an account of the Gift of Prayer , and the use of it in the Church of God , and the Nature of the Work of the Spirit therein ; it will be necessary to consider briefly what is by some set up in Competition with it , as a more Excellent way in this part of Divine Worship . And in the first place Mental Prayer as described by some devout persons of the Church of Rome , is preferred above it . They call it pure spiritual Prayer , or a quiet repose of Contemplation ; that which excludes all Images of the Fancy , and in time all perceptible actuations of the Understanding , and is exercised in single Elevations of the Will , without any force at all , yet with admirable Efficacy ; and to dispose a Soul for such Prayer there is previously required an entire Calmness and even Death of the Passions , a perfect purity in the spiritual affections of the will , and an entire abstraction from all Creatures , Cressy Church Hist. Pref. parag . 42 , 43. 1. The Truth is , I am so fixed in a dislike of that meer outside formal course of reading or singing Prayers , which is in use in the Roman Church ( which though in Mr. Cressy's esteem , it have a shew of a very civil Conversation with God , yet is it indeed accompanied with the highest contempt of his infinite purity and all Divine Excellencies ) and do so much more abhor that Magical incantation which many among them use in the Repetition of Words which they understand not , or of applying what they repeat , to another End than what the words signifie , as saying so many Prayers for such an End or purpose , whereof it may be there is not one word of mention in the Prayers themselves ; that I must approve of any search after a real internal entercourse of Soul with God in this Duty . But herein men must be careful of two things : ( 1. ) That they assert not what they can fansie , but what indeed in some measure they have an Experience of . For men to conjecture what others do experience ( for they can do no more ) and thence to form Rules or Examples of Duty , is dangerous always , and may be pernicious unto those who shall follow such Instructions . And herein this Author fails , and gives nothing but his own Fancies of others pretended Experience . ( 2. ) That what they pretend unto an Experience of , be confirmable by Scripture Rule or Example . For if it be not so , we are directed unto the Conduct of all extravagant imaginations in every one who will pretend unto spiritual Experience . Attend unto these Rules , and I will grant in Prayer all the ways whereby the Soul or the Faculties of it , can rationally act it self towards God in an Holy and spiritual manner . But if you extend it unto such kind of actings as our Nature is not capable of , at least in this World , it is the open fruit of a deceived Fancy , and makes all that is tendred from the same hand to be justly suspected . And such is that instance of this Prayer , that it is in the Will and its Affections without any actings of the Mind or Understanding . For although I grant that the Adhesion of the Will and Affections unto God by Love , Delight , Complacency , Rest and Satisfaction in Prayer , belongs to the Improvement of this Duty ; yet to imagine that they are not guided , directed , acted by the Understanding in the contemplation of Gods Goodness , Beauty , Grace and other Divine excellencies , is to render our Worship and Devotion , brutish or irrational ; whereas it is and ought to be our Reasonable service . And that this very Description here given us of Prayer , is a meer effect of Fancy and Imagination , and not that which the Author of it was led unto by the conduct of spiritual Light and Experience , is evident from hence , that it is borrowed from those Contemplative Philosophers , who after preaching of the Gospel in the World , endeavoured to refine and advance Heathenism into a Compliance with it ; at least is fansied in imitation of what they ascribe unto a perfect mind . One of them , and his expressions in one place may suffice for an instance . Plotinus Ennead . 6. lib. 9. Cap. 10. For after many other ascriptions unto a Soul that hath attained Union with the chiefest Good , he adds : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A mind thus risen up is no way moved , no anger , no desire of any thing is in it ( a perfect rest of the Affections . ) Nay , neither Reason nor Understanding ( are acted ) nor , if I may say so , it self ; but being Ecstasied and filled with God , it comes into a quiet , still , immoveable repose and state , no way declining ( by any sensible actings ) from its own Essence , nor exercising any reflect act upon it self , is wholly at rest , as having attained a perfect state , or to this purpose ; with much more to the same . And as it is easy to find the substance of our Authors Notion in these words , so the Reader may see it more at large declared in that last Chapter of his Enneads . And all his Companions in design about that time speak to the same purpose . 2. The spiritual intense fixation of the mind , by contemplation on God in Christ , until the Soul be as it were swallowed up in admiration and delight , and being brought unto an utter loss through the infiniteness of those Excellencies which it doth admire and adore , it returns again into its own Abasements ; out of a sense of its infinite distance from what it would absolutely and eternally embrace , and with all the inexpressible Rest and satisfaction which the will and Affections receive in their approaches unto the Eternal fountain of goodness ; are things to be aimed at in Prayer , and which through the riches of Divine condescension , are frequently enjoyed . The Soul is hereby raised and ravished , not into Ecstasies or unaccountable Raptures , not acted into Motions above the Power of its own Understanding and Will , but in all the Faculties and Affections of it through the effectual workings of the Spirit of Grace , and the lively impressions of Divine Love , with intimations of the Relations and kindness of God , is filled with Rest , in joy unspeakable and full of Glory . And these spiritual acts of Communion with God , whereof I may say with Bernard , Rara Hora , Brevis Mora , may be enjoyed in mental or Vocal Prayer indifferently . But as the Description here given of Mental spiritual Prayer , hath no countenance given it from the Scriptures , yea those things are spoken of it which are expresly contrary thereunto , as perfect purity , and the like ; and as it cannot be confirmed by the Rational Experience of any , so it no way takes off from the Necessity and usefulness of Vocal Prayer , whereunto it is opposed . For still the use of Words is necessary in this Duty , from the nature of the Duty it self , the command of God , and the Edification of the Church . And it is fallen out unhappily as to the Exaltation of the conceived excellency of this Mental Prayer , that our Lord Jesus Christ not only instructed his Disciples to pray by the use of Words , but did so himself , and that constantly , so far as we know , Mat. 26. 39 , 42. Yea , when he was most intense and engaged in this Duty , instead of this pretended still Prayer of Contemplation , he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a strong outcry , Heb. 5. which Psal. 22. is called the voice of his Roaring . And all the Reproaches which this Author casts on servent , earnest Vocal Prayer , namely that it is a tedious , loud , impetuous and an uncivil conversation with God , a meer artificial slight and facility , may with equal Truth be cast on the outward manner of the praying of our Lord Jesus Christ , which was oft-times long , sometimes loud and vehement . And unto the Examples of their Lord and Master we may add that of the Prophets and Apostles , who mention nothing of this pretended Elevation , but constantly made use of , and desired God to hear their voices , their cry , their Words in their Supplications ; the words of many of them , being accordingly recorded : Wherefore Words proper , suggested by the Spirit of God , and taken either Directly or Analogically out of the Scripture , do help the mind and enlarge it with Supplications . Interdum voce nos ipsos ad devotionem & acrius incitamus , August . Epist. 121. ad Probam . The use of such Words , being first led unto by the desires of the mind , may and doth lead the mind on to express its further desires also , and encreaseth those which are so expressed . It is from Gods Institution and Blessing that the Mind and Will of praying do lead unto the Words of Prayer , and the words of Prayer do lead on the mind and will , enlarging them in desires and Supplications . And without this Aid , many would oftentimes be straitned in acting their Thoughts and Affections towards God , or distracted in them , or diverted from them . And we have experience that an obedient , sanctified persistency in the use of gracious words in Prayer , hath prevailed against violent Temptations and injections of Satan , which the mind in its silent Contemplations was not able to grapple with ; And holy Affections are thus also excited hereby . The very words and Expressions which the Mind chuseth to declare its thoughts , conceptions and desires about Heavenly things , do reflect upon the Affections encreasing and exciting of them . Not only the things themselves fixed on , do affect the Heart , but the Words of Wisdom and sobriety whereby they are expressed , do so also . There is a recoiling of Efficacy , if I may so speak , in deep impressions on the Affections , from the words that are made use of to express those Affections by . But we treat of Prayer principally , as it is to be performed in Families , Societies , Assemblies , Congregations , where this Mental Prayer would do well to promote the Edification which is attainable in the silent Meetings of the Quakers . And because this kind of Prayer , as it is called , is not only recommended unto us , but preferred before all other ways and methods of Prayer , and chosen as an instance to set off the Devotion of the Church of Rome , to invite others thereunto , I shall a little more particularly inquire into it . And I must needs say that on the best view I can take , or Examination of it , it seems to be a matter altogether useless , uncertain , an effect of , and Entertainment for vain Curiosity , whereby men intrude themselves into those things which they have not seen , being vainly puft up by their own fleshly mind . For to call over what was before intimated , in things that are Practical in Religion , no man can understand any thing whereof he can have no experience . Nothing is rejected by vertue of this Rule , whereof some men through their own default have no Experience ; but every thing is so justly , whereof no man in the discharge of his Duty can attain any Experience . He that speaks of such things unto others , if any such there might be , belonging unto our Condition in this World , must needs be a Barbarian unto them , in what he speaks ; and whereas also he speaks of that wherein his own Reason and Understanding have no interest , he must be so also unto himself . For no man can by the use of Reason however advanced by spiritual Light , understand such actings of the Souls of other men or his own , as wherein there is no exercise of Reason or Understanding ; such as these Raptures are pretended to consist in . So whereas one of them says , sundus animae meae tangit fundum Essentiae Dei ; it had certainly been better for him to have kept his Apprehensions or Fancy to himself , than to express himself in words which in their own proper sense are Blasphemous , and whose best defensative is , that they are unintelligible . And if it be not unlawful , it is doubtless inexpedient for any one in things of Religion , to utter what it is impossible for any Body else to understand , with this only Plea that they do not indeed understand it themselves ; it being what they enjoyed without any acts or actings of their own Understanding . To allow such pretences is the ready way to introduce Babel into the Church , and Expose Religion to scorn . Some pretending unto such Raptures among our selves I have known , wherein for a while they stirred up the Admiration of weak and credulous Persons ; but through a little observation of what they did , spake , and pretended unto , with an Examination of all by the unerring Rule , they quickly came into contempt . All I intend at present is , that whatever be in this pretence , it is altogether useless unto Edification , and therefore ought the declaration of it , to be of no regard in the Church of God. If the Apostle would not allow the use of Words , though miraculously suggested unto them that used them , without an immediate interpretation of their signification , what would he have said of such words and things as are capable of no interpretation , so as that any man living should understand them ? For those by whom at present they are so extolled and commended unto us , do themselves discourse at Random , as blind men talk of Colours , for they pretend not to have any Experience of these things themselves . And it is somewhat an uncouth way of procedure to enhance the value of the Communion of their Church , and to invite others unto it , by declaring that there are some amongst them who enjoyed such spiritual Ecstasies , as could neither by themselves , nor any others be understood . For nothing can be so , wherein or whereabout there is no exercise of Reason or Understanding . Wherefore the old Question cui bono , will discharge this pretence from being of any value or esteem in Religion with considerate men . Again , As the whole of this kind of Prayer is useless as to the Benefit and Edification of the Church or any member of it ; so it is impossible there should ever be any certainty about the Raptures wherein it is pretended to consist , but they must everlastingly be the subject of contention and dispute . For who shall assure me that the Persons pretending unto these Duties or Enjoyments are not meer pretenders ? Any man that lives , if he have a mind unto it , may say such things , or use such expressions concerning himself . If a man indeed shall pretend and declare that he doth , or enjoyeth such things as are expressed in the Word of God as the Duty or priviledge of any , and thereon are acknowledged by all to be things in themselves true and real , and likewise attainable by Believers , he is ordinarily , so far as I know , to be believed in his Profession , unless he can be convicted of falshood by any thing inconsistent with such Duties or Enjoyments . Nor do I know of any great Evil in our credulity herein , should we happen to be deceived in or by the Person so professing , seeing he speaks of no more than all acknowledge it their Duty to endeavour after . But when any one shall pretend unto spiritual actings or Enjoyments which are neither prescribed nor promised in the Scripture , nor are investigable in the Light of Reason , no man is upon this meer profession obliged to give credit thereunto ; Nor can any man tell what evil effect or Consequences his so doing may produce . For when men are once taken off from that sure Ground of Scripture , and their own understandings , putting themselves afloat on the uncertain Waters of fancies or conjectures , they know not how they may be tossed ; nor whither they may be driven . If it shall be said , that the Holiness and Honesty of the Persons by whem these especial priviledges are enjoyed , are sufficient Reason why we should believe them in what they profess ; I answer , they would so in a good measure , if they did not pretend unto things repugnant unto Reason and unwarranted by the Scripture , which is sufficient to crush the Reputation of any mans Integrity . Nor can their Holiness and Honesty be proved to be such , as to render them absolutely impregnable against all Temptations , which was the preeminence of Christ alone . Neither is there any more strength in this Plea , but what may be reduced unto this Assertion , that there neither are , nor ever were any Hypocrites in the World undiscoverable unto the Eyes of men . For if such there may be , some of these pretenders may be of their Number , notwithstanding the appearance of their Holiness and Honesty . Besides , if the Holiness of the best of them were examined by Evangelical Light and Rule , perhaps it would be so far from being a sufficient countenance unto other things , as that it would not be able to defend its own Reputation . Neither is it want of charity , which makes men doubtful and unbelieving in such cases ; but that Godly Jealousy and Christian prudence which require them to take care that they be not deceived or deluded , do not only warrant them to abide on that guard , but make it their necessary Duty also . For it is no new thing that pretences of Raptures , Ecstasies , Revelations and unaccountable extraordinary Enjoyments of God , should be made use of unto corrupt Ends , yea abused to the worst imaginable . The experience of the Church both under the Old Testament and the New , witnesseth hereunto as the Apostle Peter declares , 2 Pet. 2. 1. For among them of old , there were multitudes of false pretenders unto visions , dreams , Revelations and such spiritual Ecstasies , some of whom wore a rough Garment to deceive , which went not alone but accompanied with all such appearing austerities , as might beget an opinion of Sanctity and Integrity in them . And when the Body of the People were grown corrupt and superstitious , this sort of men had credit with them above the true Prophets of God ; Yet did they for the most part shew themselves to be Hypocritical Liars . And we are abundantly warned of such Spirits under the New Testament , as we are foretold that such there would be , by whom many should be deluded . And all such pretenders unto extraordinary intercourse with God , we are commanded to try by the unerring Rule of the word , and desire only Liberty so to do . But suppose that those who assert these Devotions and Enjoyments of God in their own Experience , are not false pretenders unto what they profess , nor design to deceive ; but are perswaded in their own minds of the reality of what they endeavour to declare , yet neither will this give us the least security of their Truth . For it is known that there are so many ways , partly natural , partly Diabolical , whereby the Fancies and Imaginations of persons may be so possessed with false images and apprehensions of things , and that with so vehement an efficacy as to give them a confidence of the Truth and Reality , that no assurance of them can be given by a perswasion of the sincerity of them by whom they are pretended . And there are so many wayes whereby men are disposed unto such a frame and actings , or are disposed to be imposed on by such delusions , especially where they are prompted by Superstition , and are encouraged doctrinally to an Expectation of such imaginations , that it is a far greater wonder that more have not fallen into the same Extravagancies , than that any have so done . We find by Experience that some have had their imaginations so fixed on things evil and noxioos by Satanical delusions , that they have confessed against themselves , things and crimes that have rendred them obnoxions unto Capital punishments ; whereof they were never really and actually guilty . Wherefore seeing these acts or Duties of Devotion are pretended to be such as wherein there is no sensible actuation of the mind or understanding , and so cannot rationally be accounted for , nor rendred perceptible unto the understanding of others , it is not unreasonable to suppose that they are only fond imaginations of deluded Fancies , which superstitious , credulous Persons have gradually raised themselves unto , or such as they have exposed themselves to be imposed on withal by Satan , through a groundless , unwarrantable desire after them , or Expectation of them . But what ever there may be in the height of this contemplative Prayer as it is called , it neither is Prayer , nor can on any account be so esteemed . That we allow of Mental Prayer and all actings of the mind in Holy Meditation , was before declared . Nor do we deny the usefulness or necessity of those other things of mortifying the Affections and Passions , of an entire resignation of the whole Soul unto God with complacency in him , so far as our nature is capable of them in this World. But it is that incomparable Excellency of it in the silence of the Soul , and the pure adhesion of the Will without any actings of the understanding that we enquire into . And I say whatever else there may be herein , yet it hath not the nature of Prayer , nor is to be so esteemed , though under that name and notion it be recommended unto us . Prayer is a Natural Duty , the notion and understanding whereof is common unto all mankind . And the concurrent voice of Nature deceiveth not . Whatever therefore is not compliant therewith , at least what is contradictory unto it , or inconsistent with it , is not to be esteemed Prayer . Now in the common sense of mankind , this Duty is that acting of the mind and Soul , wherein from an acknowledgement of the Soveraign Being , self-sufficiency , Rule and Dominion of God , with his infinite Goodness , Wisdom , Power , Righteousness and Omniscience and Omnipresence , with a sense of their own Universal dependance on him , his will and pleasure as to their Beings , Lives , Happiness , and all their concernments , they address their desires with Faith and trust unto him according as their state and condition doth require ; or ascribe praise and glory unto him for what he is in himself , and what he is to them . This is the general notion of Prayer , which the Reason of mankind centers in ; neither can any man conceive of it under any other notion whatever . The Gospel directs the performance of this Duty in an acceptable manner with respect unto the Mediation of Christ , the Aids of the Holy Ghost , and the Revelation of the Spiritual Mercies we all do desire ; but it changeth nothing in the general nature of it . It doth not introduce a Duty of another kind , and call it by the name of that , which was known in the Light of Nature , but is quite another thing . But this general nature of Prayer all men universally understand well enough , in whom the first innate principles of natural Light are not extinguished or wofully depraved . This may be done among some by a long traditional course of an Atheistical and Bruitish Conversation . But as large and extensive as are the convictions of men concerning the Being and Existence of God , so are their Apprehensions of the Nature of this Duty . For the first actings of Nature towards a Divine Being , are in Invocation . Jonahs Mariners knew how , Every one to call on his God , when they were in a storm . And where there is not Trust or Affiance in God acted , whereby men glorify him as God , and where Desires or praises are not offered unto him , neither of which can be without express acts of the Mind or Understanding , there is no Prayer , whatever else there may be . Wherefore this contemplative Devotion , wherein as it is pretended , the Soul is ecstasied into an advance of the Will and affections above all the actings of the mind or understanding , hath no one property of Prayer as the nature of it is manifest in the Light of Nature and common Agreement of mankind . Prayer without an actual Acknowledgement of God in all his Holy Excellencies , and the actings of Faith in Fear , Love , Confidence and gratitude , is a Monster in Nature or a By-blow of imagination , which hath no Existence in rerum natura . These Persons therefore , had best find out some other name wherewith to impose this kind of Devotion upon our Admiration ; for from the whole precincts of Prayer or invocation on the name of God , it is utterly excluded : and what place it may have in any other part of the worship of God , we shall immediately enquire . But this Examination of it by the Light of Nature will be looked on as most absurd and impertinent . For if we must try all matters of Spiritual Communion with God , and that in those things which wholly depend on Divine supernatural Revelation by this Rule and Standard , our measures of them will be false and perverse . And I say , no doubt they would . Wherefore we call only that concern of it unto a Trial hereby , whose true notion is confessedly fixed in the Light of Nature . Without extending that line beyond its due bounds , we may by it , take a just measure of what is Prayer , and what is not ; for therein it cannot deceive nor be deceived : And this is all which at present we engage about . And in the pursuit of the same enquiry we may bring it also unto the Scripture , from which we shall find it as foreign as from the Light of Nature . For as it is described , so far as any thing intelligible may be from thence collected , it exceeds or deviates from whatever is said in the Scripture concerning Prayer , even in those places where the Grace and priviledges of it are most emphatically expressed ; and as it is exemplified in the Prayers of the Lord Christ himself , and all the Saints recorded therein . Wherefore the Light of Nature , and the Scripture do by common consent exclude it from being Prayer in any kind . Prayer in the Scripture-representation of it , is the Souls Access and Approach unto God by Jesus Christ through the Aids of his Holy Spirit , to make known its requests unto him with Supplication and Thanksgiving . And that whereon it is recommended unto us are its external Adjuncts , and its internal Grace and efficacy . Of the first sort , Earnestness , fervency , importunity , constancy and perseverance are the principal . No man can attend unto these or any of them in a way of Duty , but in the Exercise of his mind and understanding . Without this , whatever looks like any of them , is bruitish fury or obstinacy . And as unto the internal form of it , in that description which is given us of its nature in the Scripture , it consists in the especial exercise of Faith , Love , Delight , Fear , all the Graces of the Spirit as occasion doth require . And in that Exercise of these Graces wherein the Life and Being of Prayer doth consist , a continual regard is to be had unto the Mediation of Christ , and the free Promises of God , through which means he exhibits himself unto us as a God hearing Prayer . These things are both plainly and frequently mentioned in the Scripture , as they are all of them exemplified in the Prayers of those holy Persons which are recorded therein . But for this contemplative Prayer as it is described by our Author and others , there is neither precept for it , nor Direction about it , nor Motive unto it , nor Example of it in the whole Scripture . And it cannot but seem marvellous to some at least , that whereas this Duty and all its concernments are more insisted on therein , than any other Christian Duty or priviledge what ever , that the Height and Excellency of it , and that in comparison whereof all other kinds of Prayer , all the actings of the mind and Soul in them are decried , should not obtain the least intimation therein . For if we should take a view of all the particular places wherein the nature and excellency of this Duty are described , with the Grace and priviledge wherewith it is accompained , such as for instance , Ephes. 6. 18. Phil. 4. 6. Heb. 4. 16. Chap. 10. 19 , 20 , 21 , 22. there is nothing that is consistent with this contemplative Prayer . Neither is there in the Prayers of our Lord Jesus Christ , nor of his Apostles , nor of any Holy men from the beginning of the World , either for themselves or the whole Church , any thing that gives the least countenance unto it . Nor can any man declare , what is , or can be the Work of the Holy Spirit therein , as he is a Spirit of Grace and Supplication ; nor is any Gift of his mentioned in the Scripture , capable of the least exercise therein : so that in no sense it can be that praying in the Holy Ghost which is prescribed unto us . There is therefore no Example proposed unto our imitation , no mark set before us , nor any direction given for the attaining of this pretended Excellency and perfection . Whatever is fancied or spoken concerning it , it is utterly forraign to the Scripture , and must owe it self unto the deluded imagination of some few Persons . Besides , the Scripture doth not propose unto us any other kind of Access unto God under the New Testament , nor any nearer approaches unto him , than what we have in and through the Mediation of Christ and by Faith in him : but in this pretence there seems to be such an immediate Enjoyment of God in his Essence aimed at , as is regardless of Christ , and leaves him quite behind . But God will not be All in all immediately unto the Church , until the Lord Christ hath fully delivered up the Mediatory Kingdom unto him . And indeed the silence concerning Christ , in the whole of what is ascribed unto this contemplative Prayer , or rather the Exclusion of him from any concernment in it as Mediator , is sufficient with all considerate persons , to evince that it hath not the least interest in the Duty of Prayer , name or thing . Neither doth this Imagination belong any more unto any other part or exercise of Faith in this World ; and yet here we universally walk by Faith and not by sight . The whole of what belongs unto it may be reduced unto the two heads of what we do towards God , and what we do enjoy of him therein . And as to the first , all the actings of our Souls towards God belong unto our Reasonable service , Rom. 12. 1. more is not required of us in a way of Duty . But that is no part of our Reasonable service , wherein our Minds and understandings have no concernment . Nor is it any part of our Enjoyment of God in this life . For no such thing is any where promised unto us , and it is by the Promises alone that we are made partakers of the Divine Nature , or have any thing from God communicated unto us . There seems therefore to be nothing in the Bravery of these affected expressions , but an endeavour to fancy somewhat above the measure of all possible attainments in this life , falling unspeakably beneath those of future Glory . A kind of Purgatory it is in Devotion , somewhat out of this World and not in another ; above the Earth , and beneath Heaven , where we may leave it in Clouds and darkness . CHAP. XI . Prescribed forms of Prayer Examined . THERE are also great Pleas for the use of prescribed limited Forms of Prayer , in opposition to that spiritual Ability in Prayer , which we have described and proved to be a Gift of the Holy Ghost . Where these Forms are contended for by men , with respect unto their own use and practice only , as suitable to their Experience , and judged by them a serving of God with the best that they have ; I shall not take the least notice of them , nor of any Dissent about them . But whereas a perswasion not only of their lawfulness but of their necessity is made use of unto other ends and purposes , wherein the Peace and Edification of Believers is highly concerned , it is necessary we should make some enquiry thereinto . I say it is only with respect unto such a sense of their nature , and necessity of their use , as give Occasion , or a supposed Advantage , unto men , to oppose , deny and speak evil , of that way of Prayer , with its Causes and Ends , which we have described , that is , that any way consider these Forms of Prayer , and their Use. For I know well enough , that I have nothing to do to Judge or Condemn the Persons or Duties of Men in such Acts of Religious Worship , as they chuse for their best , and hope for Acceptance in , unless they are expresly Idolatrous . For unless it be in such Cases , or the like , which are plain either in the Light of Nature , or Scripture Revelation , it is a silly Apprehension , and tending to Atheism , that God doth not require of all Men , to regulate their Actings towards Him , according to that Sovereign Light , which he hath erected in their own Minds . What the Forms intended are , how composed , how used , how in some Cases imposed , are things so known to all , that we shall not need to speak to them . Prayer is God's Institution ; and the Reading of these Forms , is that which Men have made , and set up in the Likeness thereof , or in Compliance with it . For it is said , That the Lord Christ having provided the Matter of Prayer , and commanded us to pray , it is left unto us or others , to Compose Prayer , as unto the Manner of it , as we or they shall see cause . But besides that there is no Appearance of Truth in the Inference , the direct contrary rather insuing on the Proposition laid down ; it is built on this Supposition , That besides the provision of matter of Prayer , and the Command of the Duty , the Lord Christ hath not moreover promised , doth not communicate unto his Church , such Spiritual Aids and Assistances , as shall enable them , without any other outward pretended Helps , to pray according unto the Mind of God : Which we must not admit , if we intend to be Christians . In like manner he hath provided the whole Subject Matter of Preaching , and commanded all his Ministers to Preach : But it doth not hence follow , that they may all or any of them make one Sermon , to constantly read in all Assemblies of Christians , without any variation ; unless we shall grant also , that he ceaseth to Give gifts unto Men , for the Work of the Ministry . Our Enquiry therefore will be , what Place or Use they may have therein , or in our Duty , as performed by Vertue thereof ; which may be expressed in the ensuing Observations : 1. The Holy Ghost as a Spirit of Grace and Supplications is no where , that I know of , promised unto any to help or assist them in composing Prayers for others ; and therefore we have no ground to pray for him or his Assistance unto that End in particular ; nor foundation to build Faith or Expectation of receiving him , upon . Wherefore he is not in any especial or gracious manner concerned in that Work or Endeavour . Whether this be a Duty that falls under his care as communicating gifts in general for the Edification of the Church , shall be afterwards Examined . That which we plead at present is , that he is no where peculiarly promised for that End , nor have we either command or direction to ask for his Assistance therein . If any shall say that he is promised to this purpose , where he is so , as a Spirit of Grace and Supplication ; I answer , besides what hath been already pleaded at large in the Explication and vindication of the proper sense of that Promise ; that he is promised directly , to them that are to pray , and not to them that make Prayers for others , which themselves will not say is praying . But supposing it a Duty in general so to compose Prayers for our own or the use of others , it is lawful and warrantable to pray for the Aid and Guidance of the Holy Ghost therein ; not as unto his peculiar Assistances in Prayer , not as he is unto Believers a Spirit of Supplication , but as he is our Sanctifier , the Author and efficient cause of every gracious Work and Duty in us . It may be , the Prayers composed by some Holy men under the Old Testament by the immediate inspiration of the Holy Ghost for the use of the Church , will be also pretended . But as the Inspiration or Assistance which they had in their Work was a thing quite of another kind than any thing that is ordinarily promised , or that any Persons can now pretend unto ; so whether they were dictated unto them by the Holy Ghost to be used afterwards by others as meer Forms of Prayer , may be yet farther enquired into . The great Plea for some of these external Aids of Prayer , is by this one Consideration utterly removed out of the way . It is said that some of these Prayers were prepared by great and Holy men , Martyrs it may be some of them , for the Truth of the Gospel and Testimony of Jesus . And indeed had any men in the World a Promise of especial Assistance by the Spirit of God in such a Work , I should not contend but the Persons intended were as likely to partake of that Assistance , as any others in these latter Ages . Extraordinary supernatural Inspiration they had not ; And the Holy Apostles who were always under the Influence and Conduct of it , never made use of it unto any such purpose , as to prescribe Forms of Prayer , either for the whole Church or single Persons . Whereas therefore , there is no such especial Promise given unto any , this Work of composing Prayer , is forreign unto the Duty of Prayer , as unto any Interest in the gracious Assistance which is promised thereunto , however it may be a common Duty and fall under the help and Blessing of God in general . So some men from their acquaintance with the matter of Prayer above others , which they attain by spiritual Light , Knowledge and Experience , and their Comprehension of the Arguments which the Scripture directs unto , to be used and pleaded in our Supplications , may set down and express a Prayer , that is , the matter and outward Form of it , that shall declare the substance of things to be prayed for , much more accommodate to the conditions , wants and desires of Christians , than others can who are not so clearly enlightened as they are , nor have had the Experience which they have had For those Prayers , as they are called , which men without such Light and Experience compose of phrases and Expressions gathered up from others , taken out of the Scripture , or invented by themselves , and cast into a contexture and method , such as they suppose suited unto Prayer in general , be they never so well worded , so queint and elegant in Expressions , are so empty and jejune , as that they can be of no manner of use unto any , unless to keep them from praying whilest they live . And such we have Books good store filled withal , easy enough to be composed by such as never in their lives prayed according to the mind of God. From the former sort much may be learned , as they Doctrinally exhibite the Matter and Arguments of Prayer . But the Composition of them for others to be used as their Prayers , is that which no man hath any Promise of peculiar spiritual Assistance in , with respect unto Prayer in particular . 2. No man hath any Promise of the Spirit of Grace and Supplication to enable him to compose a Form or forms of Prayer for himself . The Spirit of God helps us to pray , not to make Prayers in that sense . Suppose men , as before , in so doing , may have his Assistance in general , as in other Studies , and Endeavours ; yet they have not that especial Assistance which he gives as a Spirit of Grace and Supplication , enabling us to cry Abba Father . For men do not compose Forms of Prayer , however they may use them , by the immediate actings of Faith , Love , and Delight in God , with those other Graces , which he Excites and Acts in those Supplications which are according to the Divine Will. Nor is God the immediate object of the actings of the Faculties of the Souls of men in such a Work. Their Inventions , Memories , Judgments are immediately exercised about their present composition , and there they rest . Wherefore whereas the exercise of Grace immediately on God in Christ , under the Formal notion of Prayer , is no part of mens Work or design when they compose and set down Forms for themselves or others , if any so do , they are not under a Promise of especial Assistance therein in the manner before declared . 3. As there is no Assistance promised unto the composition of such Forms , so it is no institution of the Law or Gospel . Prayer it self , is a Duty of the Law of Nature , and being of such singular and indispensible use unto all Persons , the Commands for it are reiterated in the Scripture , beyond those concerning any other particular Duty whatever . And if it hath respect unto Jesus Christ with sundry Ordinances of the Gospel , to be performed in his name , it falls under a New Divine Institution . Hereon are Commands given us to pray , to pray continually without ceasing , to pray and faint not , to pray for our selves , to pray for one another , in our Closets , in our Families , in the Assemblies of the Church . But as for this Work , of making or composing Forms of Prayers for our selves to be used as Prayers , there is no Command , no Institution , no mention in the Scriptures of the Old Testament or the New. It is a Work of Humane Extract and Original , nor can any thing be expected from it , but what proceeds from that fountain . A Blessing possibly there may be upon it , but not such as issueth from the especial Assistance of the Spirit of God in it , nor from any Divine Appointment or Institution whatever . But the Reader must observe , that I do not urge these things to prove Forms of Prayer Unlawful to be used , but only at present declare their Nature and Original , with respect unto that Work of the Holy Spirit , which we have described . 4. This being the Original of Forms of Prayer , the Benefit and Advantage which is in their Use , which alone is pleadable in their behalf , comes next under Consideration . And this may be done with respect unto two sorts of Persons : ( 1. ) Such as have the Gift or Ability of Free Prayer bestowed on them , or however have attained it . ( 2. ) Such as are mean and low in this Ability , and therefore incompetent to perform this Duty without that Aid and Assistance of them . And unto both sorts they are pleaded to be of Use and Advantage . 1. It is pleaded that there is so much Good and so much Advantage in the use of them , that it is expedient that those who can pray otherwise unto their own and others Edification , yet ought sometimes to use them . What this Benefit is , hath not been distinctly declared , nor do I know , nor can divine wherein it should consist . Sacred things are not to be used meerly to shew our Liberty . And there seems to be herein a neglect of stirring up the Gift , if not also of the Grace of God , in those who have received them . The manifestation of the Spirit is given to every one to profit withal . And to forgo its exercise on any just occasion , seems not warrantable . We are bound at all times in the Worship of God to serve him with the best that we have . And if we have a made in the Flock and do sacrifice that which in comparison thereof , is a corrupt thing , we are deceivers . Free Prayer unto them who have an Ability for it , is more suited to the nature of the Duty in the Light of Nature it self , to Scripture-Commands and Examples , than the use of any prescribed Forms . To omit therefore the Exercise of a spiritual Ability therein , and voluntarily to divert unto the other Relief ; which yet , in that case at least , is no Relief ; doth not readily present its advantage unto a sober Consideration . And the Reader may observe that at present I examine not what men or Churches may agree upon by common consent , as judging and avowing it best for their own Edification , which is a matter of another consideration ; but only of the Duty of Believers as such in their Respective Stations and Conditions . 2. It is generally supposed that the Use of such Forms are of singular Advantage unto them that are low and mean in their Ability to pray of themselves . I propose it thus , because I cannot grant that any who sincerely believeth that there is a God , is sensible of his own wants , and his absolute dependance upon him , is utterly unable to make Requests unto him for relief , without any help , but what is suggested unto him by the working of the natural Faculties of his own Soul. What men will wilfully neglect is one thing , and what they cannot do , if they seriously apply themselves unto their Duty , is another . Neither do I believe that any man who is so far instructed in the Knowledge of Christ by the Gospel , as that he can make use of a composed Prayer with Understanding , but also that in some measure he is able to call upon God in the name of Christ , with respect unto what he feels in himself and is concerned in ; and farther no mans Prayers are to be extended . I speak therefore of those who have the least measure and lowest degree of this Ability , seeing none are absolutely uninterested therein . Unto this sort of Persons I know not of what use these Forms are , unless it be to keep them low and mean all the Days of their Lives . For whereas both in the state of nature and the state of Grace , in one whereof every man is supposed to be , there are certain Heavenly sparks suited unto each condition ; the main Duty of all men , is to stir them up and encrease them . Even in the Remainders of lapsed nature , there are Coelestes igniculi , in-notices of Good and Evil , Accusations and Apologies of Conscience . These none will deny , but that they ought to be stirred up , and encreased ; which can be no otherwise done but in their sedulous exercise . Nor is there any such effectual way of their Exercise , as in the Souls application of it self unto God with respect unto them , which is done in Prayer only . But as for those whom in this matter we principally regard , that is , professed Believers in Jesus Christ , there is none of them but have such Principles of spiritual Life , and therein of all obedience unto God , and communion with him , as being improved and exercised , under those continual supplies of the Spirit which they receive from Christ their Head , will enable them to discharge every Duty , that in every Condition or Relation is required of them , in an acceptable manner . Among these is that of an Ability for Prayer ; and to deny them to have it , supposing them true Believers , is expresly to contradict the Apostle , affirming that because we are Sons , God sends forth the Spirit of his Son into our Hearts , whereby we cry Abba Father . But this Ability , as I have shewed , is no way to be improved , but in and by a constant exercise . Now whether the use of the Forms enquired into , which certainly taketh men off from the Exercise of what Ability they have , do not tend directly to keep them still low and mean in their Abilities , is not hard to determine . But suppose these spoken of , are not yet real Believers , but only such as profess the Gospel , not yet sincerely converted unto God , whose Duty also it is to pray on all occasions : These have no such principle or Ability to improve , and therefore this Advantage is not by them to be neglected . I answer ; that the matter of all spiritual Gifts is spiritual Light ; according therefore to their measure in the Light of the knowledge of the Gospel , such is their measure in spiritual Gifts also . If they have no spiritual Light , no insight into the knowledge of the Gospel , Prayers framed and composed according unto it will be of little use unto them . If they have any such Light , it ought to be improved by Exercise in this Duty which is of such indispensible necessity unto their Souls . 5. But yet the Advantage which all sorts of Persons may have hereby , in having the matter of Prayer prepared for them and suggested unto them , is also insisted on . This they may be much to seek in , who yet have sincere desires to pray , and whose Affections will comply with what is proposed unto them . And this indeed would carry a great Appearance of Reason with it , but that there are other ways appointed of God unto this End ; and which are sufficient thereunto , under the Guidance , conduct and assistance of the Blessed Spirit , whose Work must be admitted in all parts of this Duty , unless we intend to frame Prayers that shall be an abomination to the Lord. Such are mens diligent and sedulous consideration of themselves , their spiritual state and condition , their wants and desires ; a diligent consideration of the Scripture , or the Doctrine of it in the Ministery of the Word , whereby they will be both instructed in the whole matter of Prayer , and convinced of their own concernment therein , with all other Helps of coming to the knowledge of God and themselves ; all which they are to attend unto , who intend to pray in a due manner . To furnish men with Prayers to be said by them , and so to satisfy their Consciences whilst they live in the neglect of these things , is to deceive them , and not to help or instruct them . And if they do conscientiously attend unto these things , they will have no need of those other pretended helps . For men to live and converse with the World , not once enquiring into their own ways , or reflecting on their own hearts ( unless under some charge of Conscience accompanied with fear or danger , ) never endeavouring to examine , try or compare their state and condition with the Scripture , nor scarce considering either their own wants or Gods Promises , to have a Book lye ready for them wherein they may read a Prayer , and so suppose they have discharged their Duty in that matter , is a course which surely they ought not to be countenanced or encouraged in . Nor is the perpetual Rotation of the same words and Expressions , suited to instruct or carry on men in the knowledge of any thing , but rather to divert the mind from the due consideration of the things intended , and therefore commonly issues in Formality . And where men have words or Expressions prepared for them , and suggested unto them , that really signify the things wherein they are concerned , yet if the Light and knowledge of those Principles of Truth , whence they are derived , and whereinto they are resolved , be not in some measure fixed and abiding in their Minds , they cannot be much benefited or edisied by their Repetition . 6. Experience is pleaded in the same case ; and this with me , where Persons are evidently conscientious , is of more moment than an hundred notional Arguments that cannot be brought to that Trial. Some therefore say that they have had spiritual Advantage , the Exercise of Grace , and Holy Entercourse with God in the use of such Forms , and have their Affections warmed and their Hearts much bettered thereby . And this they take to be a clear Evidence and token that they are not disapproved of God ; Yea , that they are a great advantage , at least unto many , in Prayer . Answ. Whether they are approved or disapproved of God , whether they are Lawful or Unlawful , we do not consider ; but only whether they are for spiritual Benefit and Advantage for the good of our own Souls and the Edification of others , as set up in competition with the Exercise of the Gift before described . And herein I am very unwilling to oppose the Experience of any one who seems to be under the conduct of the least beam of Gospel Light. Only I shall desire to propose some few things to their consideration . As , 1. Whether they understand aright the difference that is between natural Devotion occasionally excited , and the due actings of Evangelical Faith and Love with other Graces of the Spirit in a way directed unto by Divine Appointment ? All men who acknowledge a Deity or Divine Power which they adore , when they address themselves seriously to perform any Religious Worship thereunto in their own way , be it what it will , will have their Affections moved and excited suitably unto the Apprehensions they have of what they worship ; Yea though in particular it have no Existence but in their own Imaginations . For these things ensue on the general notion of a Divine Power , and not on the Application of them to such Idols , as indeed are nothing in the World. There will be in such Persons , Dread , and Reverence , and Fear ; as there was in some of the Heathen unto an unspeakable Horror , when they entred into the Temples , and meerly imaginary presence of their Gods , the whole Work being begun and finished in their Fancies . And sometimes great joys , satisfactions and delights do ensue on what they do . For as what they so do , is suited to the best Light they have , and men are apt to have a complacency in their own inventions as Micah had Judg. 17. 13. and upon inveterate prejudices which are the Guides of most men in Religion ; their Consciences find Relief in the discharge of their Duty . These things I say are found in Persons of the Highest and most dreadful Superstitions in the World , yea heightened unto inexpressible Agitations of Mind in Horror on the one side , and Raptures or Ecstasies on the other . And they are all tempered and qualifyed according to the mode and way of Worship , wherein men are ingaged ; but in themselves they are all of the same nature , that is natural , or effects and impressions upon Nature . So it is with the Mahumetans who excel in this Devotion ; and so it is with Idolatrous Christians who place the Excellency and Glory of their profession therein . Wherefore such Devotion , such affections will be excited by Religious offices in all that are sincere in their use , whether they be of Divine Appointment or no. But the actings of Faith and Love on God through Christ according to the Gospel or the Tenour of the New Covenant , with the effects produced thereby in the Heart and Affections , are things quite of another kind and nature : and unless men do know how really to distinguish between these things , it is to no purpose to plead Spiritual Benefit and Advantage in the use of such Forms , seeing possibly it may be no other , but of the same kind with what all false Worshippers in the World have or may have Experience of . 2. Let them diligently enquire whether the effects on their Hearts which they plead , do not proceed from a precedent preparation , a good design , and upright Ends occasionally excited . Let it be supposed , that those who thus make use of , and plead for Forms of Prayer especially in publick , do in a due manner prepare themselves for it by Holy Meditation , with an endeavour to bring their Souls into an holy Frame of Fear , Delight and Reverence of God ; let it also be supposed that they have a good End and design in the Worship they address themselves unto , namely the Glory of God , and their own spiritual Advantage ; the Prayers themselves , though they should be in some things irregular , may give occasion to exercise those Acts of Grace which they were otherwise prepared for . And I say yet farther , 3. That whilest these Forms of Prayer are cloathed with the general notions of Prayer , that is , are esteemed as such in the minds of them that use them , are accompained in their use with the Motives and Ends of Prayer , express no matter unlawful to be insisted on in Prayer , directing the Souls of men to none but lawful Objects of Divine Worship and Prayer , the Father , Son and Holy Spirit ; and whilest men make use of them with the true design of Prayer looking after due assistance unto Prayer , I do not judge there is any such evil in them as that God will not communicate his Spirit to any in the use of them , so as that they should have no holy Communion with him in and under them . Much less will I say that God never therein regards their Persons , or rejects their praying as unlawful . For the Persons and Duties of men may be accepted with God when they walk and act in sincerity according to their Light , though in many things , and those of no small importance , sundry irregularities are found both in what they do , and in the manner of doing it . Where Persons walk before God in their Integrity , and practise nothing contrary to their Light and conviction in his Worship , God is merciful unto them , although they order not every thing according to the Rule and measure of the Word . So was it with them who came to the Passover in the Days of Hezekiah ; they had not cleansed themselves , but did eat the Passover otherwise than it was written , 2 Chorn. 30. 18. For whom the good King made the Solemn Prayer suited to their occasion , The good Lord pardon every one that prepareth his Heart to seek the Lord God of his Fathers , though he be not cleansed according to the purification of the sanctuary ; and the Lord hearkened unto Hezekiah and healed the People , ver . 18 , 19 , 20. Here was a Duty for the substance of it appointed of God ; but in the manner of its performance there was a failure , they did it not according to what was written , which is the sole rule of all Religious Duties . This God was displeased withal , yet graciously passed by the offence , and accepted them whose Hearts were upright in what they did . In the mean time I do yet judge , that the use of them is in it self obstructive of all the principal Ends of Prayer and sacred Worship . Where they are alone used , they are opposite to the Edification of the Church , and where they are imposed to the absolute exclusion of other Prayer , are destructive of its Liberty , and render a good part of the purchase of Christ of none effect . Things being thus stated , it will be enquired whether the use of such Forms of Prayer is lawful or no. To this Enquiry some thing shall be returned briefly in way of Answer , and an End put unto this discourse . And I say , 1. To compose and write Forms of Prayer to be Directive and Doctrinal helps unto others , as to the matter and method to be used in the right discharge of this Duty , is lawful and may in some cases be useful . It were better , it may be , if the same thing were done in another way suited to give direction in the case , and not cast into the Form of a Prayer which is apt to divert the mind from the due consideration of its proper End and use , unto that which is not so . But this way of Instruction is not to be looked on as unlawful meerly for the Form and method whereinto it is cast , whilest its true use only is attended unto . 2. To Read , Consider and Meditate upon such written Prayers , as to the matter and Arguments of Prayer expressed in them , composed by Persons from their own Experience and the Light of Scripture directions , or to make use of Expressions set down in them where the Hearts of them that read them are really affected , because they find their state and Condition , their wants and desires declared in them , is not unlawful , but may be of good use unto some ; though I must acknowledge I never heard any expressing any great benefit which they had received thereby . But it is possible that some may so do . For no such Freedom of Prayer is asserted as should make it unlawful for men to make use of any proper means the better to enable them to pray . Nor is any such Ability of Prayer granted , as to supersede the Duty of using means for the Encrease and furtherance of it . 3. To set up and prescribe the use of such Forms universally in opposition and unto the Exclusion of free Prayer by the Aid of the Spirit of Grace , is contrary not only to many Divine precepts before insisted on , but to the Light of nature it self requiring every man to pray , and on some occasions necessitating them thereunto . But whatever be the practice of some men , I know not that any such Opinion is pleaded for , and so shall not farther oppose it . 4. It is not enquired whether Forms of Prayer , especially as they may be designed unto and used for other Ends and not to be read instead of Prayer , have in their Composition any thing of intrinsecal evil in them ; for it is granted they have not : But the Enquiry is , whether in their use as Prayers they are not hindrances unto the right discharge of the Duty of Prayer according to the mind of God , and so may be unlawful in that respect . For I take it as granted that they are no where appointed of God for such an Use , no where commanded so to be used ; whence an argument may be formed against their having any Interest in Divine acceptable Worship , but it is not of our present Consideration . For if on the accounts mentioned , they appear not contrary unto , or inconsistent with , or are not used in a way exclusive of that Work of the Holy Spirit in Prayer which we have described from the Scripture , nor are reducible unto any Divine prohibition , whilest I may enjoy my own Liberty , I shall not contend with any about them . Nor shall I now engage into the Examination of the Arguments that are pleaded in their behalf , which some have greatly multiplied , as I suppose , not much to the Advantage of their cause . For in things of Religious Practice one Testimony of Scripture rightly explained and applied , with the Experience of Believers thereon , is of more weight and value than a thousand dubious Reasonings , which cannot be evidently resolved into those Principles . Wherefore some few additional Considerations shall put an issue unto this Discourse . 1. Some observe that there are Forms of Prayer composed and prescribed to be used both in the Old Testament and the New. Such , they say , was the Form of Blessing prescribed unto the Priests on solemn Occasions , Numb . 6. 24 , 25 , 26. And the Psalms of David , as also the Lords Prayer in the New Testament . ( 1. ) If this be so , it proves that Forms of Prayer are not intrinsecally evil , which is granted , yet may the use of them be unnecessary . ( 2. ) The Argument will not hold , so far as it is usually extended , at least ; God himself hath prescribed some Forms of Prayer to be used by some Persons on some occasions , therefore men may invent yea and prescribe those that shall be for common and constant use . He who forbad all Images or all use of them in sacred things , appointed the making of the Cherubims in the Tabernacle and Temple . ( 3. ) The Argument from the practice in use under the Old Testament in this matter , if any could thence be taken , when the People were carnal , and tyed up unto Carnal Ordinances , unto the Duty and practice of Believers under the New Testament , and a more plentiful effusion of the Spirit , hath been before disproved . ( 4. ) The words prescribed unto the Priests were not a Prayer properly , but an Authoritative Benediction , and an instituted sign of Gods blessing the People ; For so it is added in the Explication of that Ordinance , They shall put my name upon the Children of Israel , and I will bless them , ver . 27. ( 5. ) Davids Psalms were given out by immediate Inspiration , were most of them Mystical and Prophetical , appointed to be used in the Church , as all other Scriptures , only some of them in a certain manner , namely , of Singing ; and that manner also determined by Divine Appointment . ( 6. ) That any Form of Prayer is appointed in the New Testament to be used as a Form , is neither granted nor can be proved . ( 7. ) Give us Prayers composed by Divine inspiration with a command for their use , with the Time , Manner and Form of their usage , which these instances prove to be lawful , if they prove any thing in this case , and there will be no contest about them . ( 8. ) All and every one of the Precedents or Examples which we have in the whole Scripture of the Prayers of any of the People of God , Men or Women , being all accommodated to their present occasions , and uttered in the Freedom of their own Spirits , do all give Testimony unto free Prayer , if not against the use of Forms in that Duty . 2. Moreover , it seems that when any one prayeth , his Prayer is a Form unto all that join with him , whether in Families or Church-Assemblies ; which some lay great weight upon , though I am not able to discern the Force of it in this case . For ( 1. ) The question is solely about him that prayeth and his discharge of Duty according to the mind of God , and not concerning them who join with him . ( 2. ) The conjunction of others with him that prayeth according to his Ability , is an express command of God. ( 3. ) Those who so join are at Liberty when it is their Duty to pray themselves . ( 4. ) That which is not a Form in it self , is not a Form to any ; for there is more required to make it so , than meerly that the words and Expressions are not of their own present Invention . It is to them , the Benefit of a Gift bestowed for their Edification in its present Exercise according to the Mind of God. That only is a Form of Prayer unto any , which he himself useth as a Form ; for its nature depends on its use . ( 5. ) The Argument is incogent ; God hath commanded some to pray according to the Ability they have received , and others to join with them therein ; therefore it is lawful to invent Forms of Prayer for our selves or others to be used as Prayers by them or us . 3. That which those who pretend unto moderation in this matter plead , is , that Prayer it self is a commanded Duty ; but Praying by or with a prescribed Form is only an outward manner and Circumstance of it , which is indifferent , and may or may not be used as we see occasion . And might a general Rule to this purpose be duely established , it would be of huge importance . But ( 1. ) It is an easy thing to invent and prescribe such outward Forms and manner of outward Worship , as shall leave nothing of the Duty prescribed but the empty name . ( 2. ) Praying before an image , or Worshipping God or Christ by an image is but an outward mode of Worship , yet such as renders the whole Idolatrous . ( 3. ) Any outward mode of Worship , the Attendance whereunto , or the Observance whereof , is prejudicial unto the due performance of the Duty whereunto it is annexed , is inexpedient ; and what there is hereof in the present instance , must be judged from the preceding discourse . FINIS . Notes, typically marginal, from the original text Notes for div A53685-e9430 Abba , Father , the meaning of it . Notes for div A53685-e12690 * Omnino oportet nos . Notes for div A53685-e21160 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. Hom. 67. de Prec . 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Chrys. Hom. 67. de Prec . 1. 
A60343	----	A discourse of closet (or secret) prayer from Matt. VI 6 first preached and now published at the request of those that heard it / by Samuel Slater. Slater, Samuel, d. 1704. 1691 Approx. 251 KB of XML-encoded text transcribed from 100 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A60343 Wing S3960 ESTC R25761 09109355 ocm 09109355 42459 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60343) Transcribed from: (Early English Books Online ; image set 42459) Images scanned from microfilm: (Early English books, 1641-1700 ; 1295:10) A discourse of closet (or secret) prayer from Matt. VI 6 first preached and now published at the request of those that heard it / by Samuel Slater. Slater, Samuel, d. 1704. [12], 178 p. Printed for Jonathan Robinson and Tho. Cockerill, London : 1691. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Matthew VI, 6 -- Sermons. Prayer -- Sermons. Sermons, English -- 17th century. 2003-01 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2003-03 Emma (Leeson) Huber Sampled and proofread 2003-03 Emma (Leeson) Huber Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion A DISCOURSE OF CLOSET ( or SECRET ) PRAYER , FROM MATT. VI. 6. First Preached , and now Published at the Request of those that heard it . BY SAMUEL SLATER , Mininister of the Gospel . LONDON : Printed for Ionathan Robinson , and Tho. Cockerill , at the Golden-Lion in St. Paul's Church-Yard ; and at the Three Leggs in the Poultry , over against the Stocks-Market . MDCXCI . To that Flock of Christ , over which the Holy-Ghost hath made me an Overseer . Beloved in the Lord , IF Sins and Troubles make times bad , those have been so in which our lines have been cast ; as great and glorious light hath shin'd in our Horizon , as in any since the Apostle's Age , yet the works of darkness have abounded among us , Superstition , Persecution and Prophaneness . Great numbers among us hate the light of Truth , and gladly would have it extinguished ; And who can count those who walk as enemies to the Cross of Christ , whose God is their belly , and whose glory is in their shame ? We have had fierce disputes , and hot contentions ( Veluti pro aris & foc●s ) for lifeless Forms and Ceremonies not worth a button , which have been bones of Contention in the Church of God ever since the Reformation , and will continue so to be , till Men are grown wise enough to cast them out ; but at the same time , the Vitals of Christianity , and Power of Godliness have been forgotten and neglected , nay , by the generality , ( such Christians there are in our days ) ridicul'd and hated ; so that many live direct contradictions to the Profession they make , and throw dirt upon that Name in which they would be thought to Glory . The grand design , indeed , driven on among us , hath been to reduce these Nations to the See of Rome ▪ and to bring in Popery among us ; in order whereunto ; Men taught by the Devil , and wise to do evil , have by their Hellish and Cursed Examples introduc'd prophandenss ; for none so fit to make a Doctrinal Papist , as one that is a Practical Atheist . How far these persons have prevailed , and this Nation hath been by them immoralized and debauched , and all ranks of Men among us , Clergy as well as Laity , Nobility and Commons , Gentlemen and Peasants , vitiated both in Principles and Life , is , alas ! too obvious and visible to any one that hath an eye in bit head . And if ever God hath a purpose to do this Nation good , and to deliver us form implacable enemies , and menacing dangers , and after all ou fears , and convulsions , and shakings , to settle ●u● upon sure and lasting foundations , he will reform us . I wish that every one would reform himself and save cur Rules a labour ; if they will not I wish that our Governours would imploy then power ; and as they are providing ( as necessity requires ) against a potent Adversary abroad , they would , by the vigorous execution of wholeso●● Laws against overflowing sins within , which most expose us to ruin , because to Divine wrath and thereby ( if I may so speak ) save God a labour : But if they will not do their work , God will do his . It is my hope , that he will not for sake this pleasant Land , in which he hath so great an interest ; but mend it , that he might delight in it , though in what way , and by what means , whether by some smarting Rod , or sti●ging Scorpion , teaching us by Briars and Thorns , letting out the corrupt Blood by tremendous Iudgments , or more gently by the Word , it is not for me to determine , that we must leave to him whose wisdom is unsearchable , and his ways past finding out . Though I cannot but hope well from his gracious opening such a wide and effectual door to hi● glorious Gospel , and giving to it so free a passage , as blessed be his name , we see at this day ; and restoring a desired and welcome liberty of Preaching to many of his faithful and eminent Servants , who had by severe Laws been driven , and kept out of the Vineyard ; for which many of them who had an hand in making those Laws , have answered at the highest and most dreadful Tribunal ; and the rest shall in due time , too soon for them . The good Lord grant , that while the Gospel runs , it may be glorified , by attaining is most excellent and noble end in the hearts and lives of those who sit under the joyful sound thereof ; that so Religion may recover its pristine Lustre , yea , shine forth with a greater glory than it did in the days of our most famous Predecessors . Altogether unexpectedly to me , It pleased the great God ( whose right it is to dispose of us according to his good pleasure ) to call me to Minister to you in the Gospel of his Son , after he had taken home to an everlasting Rest , and fulness of Ioy , in and with himself , your former , Learned , and every-way accomplished Pastor , whose death was as it deserved to be , bitterly bewailed by you . In the same Relation to you he hath continued me for almost these Fifteen years during which space of time , variety of Providences have passed over our heads , we have met with both Halcion and Tempestuous days ; but we must , we are obliged togive an honourable report of him , as having been to us a shadow from the heat , and a shelter from the storm ; so that few of our Sabbaths have been , in the fury of the times , Fasting-days throughout , and very f●w of our Meeting disturbed and violently broken up : But as he was pleased to give me an heart to Preach , so you had from him an heart to hear ; and however some that went off from us have tack'd about , and defiled their Garments , the most of you have weathered the point , born the burnt , kept your ground , and found mercy to be faithful to the Cause you owned , not sinfully complying with the Lusts of Men , nor submitting to their impositions , and unscriptural mixtures with , and in things pertaining to Divine Worship ; upon which account among many others , I can look upon you as those that have been , and yet are , and will , I hope , go on to be my Ioy and Crown . I can call God to witness , that I love you in truth , and have both sincerely and earnestly desir'd your good , endeavouring to the utmost of my ability , to make known unto you the whole Counsel of God ; not putting you off with Rhetorical flourishes , the enticing words of Man's wisdom , new and empty notions , Philosophical strains , and inventions of Men ; but with that Bread that came down from Heaven , nourishing you up to Eternal Life ; determining to know nothing among you , but Iesus , Christ , and him Crucified , who is the admiration of Angels , and worthy to be the desire of all Nations ; but too little Preached in England , in London at this day ; and too little valued and believed in . He hath been the great subject of my Discourses among you , while , as you will bear me testimony , I have not sought yours , but you . And as you did chuse your Cook , so you have liked the Provision be drest and set upon your Board , having been , for the greatest part , as constant in your attendance upon my Ministry , as any in London ; and not like many , given to change , wandering up and down from place to place , by means whereof their itching Ears have been more tickled , that their precious Souls advantaged ; yed , some of them running from the Flock to which they-belong , and not keeping the place in which God by his Providence had ▪ set them , have fallen into the hands of Seducers , who have led them out of the way Everlasting , and then robbed them of their Light and Heat , the precious Truths of God , and their Zeal for him , leaving them wounded both in Head and Heart , and wallowing in the Blood of their Apostacy . I was , in a prudent and very modest Letter desired to preach upon that excellent Duty of Secret Prayer , by one of your number , who had with grief taken notice what strangers some Professors are to the practice of it , yea , how some do live in the total neglect of it , as if it were altogether unnecessary and unprofitable . The motion being made , did meet with a very ready and chearful entertainment : I stood not debating , but presently closed and buckled to the business , and the very next Lord's Day begun it . A single Sermon only was desired , and I intended no more : but having once engaged my thoughts , they multiplied , and grew up into four . As soon as I knew the person that sent me the Letter , and made the Motion , I gave her my Thanks , and I do here repeat them , because I find that many , through the Blessing of God , have got good by it . When I had finished the Discourses , a Letter , subscribed by several , was presented me , desiring , That what had been Preached , might be Printed ; which was granted as soon as asked ; though the Great Work which lieth upon me , doth render Printing very tedious to me , and alloweth me not that exactness which I delight in , and should otherwise endeavour . But I am Yours , and take pleasure in being so , and know not how to deny you any thing . And now I wish , That what is here sent abroad into the open World , might find acceptance there , and meet with a kind reception from Others , as it did from You ; and also , That it may bring forth much fruit , and accomplish that for which it hath been designed , even the good of precious Souls , the awakening to , and quickening in this great piece of practical Godliness , those who have totally neglected it , or been exceeding remiss . Little do Men and Women think how greatly they prejudice themselves by carelesness touching matters of this nature : they had better act by halves , and tri●le in the Affairs of this World , than in those of Religion . How can any think to be supplied fresh that Stock which is laid up in the hand of Christ , or to be enriched by his inexhaustible fulness , if they do not seek him ? How can any expect the performance and making good of the Promises to them ▪ unless they put them in suit ? How can any rationally hope , that they shall with Ioy draw Water out of the Well of Salvation , when they will not take so much pains as to let down their Bucket into it ? Though great and glorious things be in the heart and purposes of God concerning his People , and he hath passed his Word for them , which is better than Man's Bond , Security sufficient ; yet he will be enquired of by them to do them for them . Well , whoever they be who undervalue God , making him the Object neither of their Love nor of their Fear ; whoever they he that say unto God , Depart from us , we desire not the knowledge of thy ways , nor to maintain any fellowship with thy Majesty ; whoever they be that taste no sweetness in holy Exercises , and see not that God is necessary , but hope to pick up a satisfaction for themselves out of inferior and transitory Goods : Let your wants drive you to God , and your love draw you to him ; do you seek the Lord , and his strength , yea , seek his face evermore ; lay hold upon all opportunities of meeting with him , bearing from him , and pouring out your Souls before him ; go with Zacheus into the High-way , that there you may get a sight of Christ ; and with the Spouse into the secret places of the stairs , and there let him hear your voice . Certainly , all those that are born of God , have been made partakers of the Holy Ghost , are entitled to the Glory above , and Ioint-heirs with Christ ; have received and are acted by the Spirit of Adoption , which is a Spirit of Grace and Supplication , and puts them upon going to him in all cases , as to their Father in Christ , their God in Covenant . They are in the Scripture called , The Generation of them that seek him . And let men say what they will , it will be found , That the most praying Christians are the most thriving Christians ; They are the persons that now get most of Heaven , and make the happiest progress in the way thither . Do you therefore in the morning direct your Prayer to God , and look up ; do you present Him with the First-fruits , so will the whole be sanctified ; by that means you will secure to your selves his direction in the difficulties of the day , his defence against the temptations of it , his support under the afflictions of it , his assistance in the work and duties of it , together with his blessing upon your endeavours to succeed them , and upon your enjoyments to sweeten them to you . When the evening comes , end your day with God , make him the Omega as well as the Alpha ; pay him the tribute of Praise for the Mercies you recieved , beg the continuance of his favour ; so may you lie down in peace , and comfortably expect a being shadowed with his wing , and having sleep given you as to his beloved Ones , while the Hedge of his Protection is set about your Persons , Families , and all that you have . Upon the Lord's day , get alone , and do all you can to pray your selves into an holy and heavenly frame , fit for the Duties and Ordinances of it ; beg his Presence with you , and in them , and a sight of his Power and Glory ; and that there he would give you of his Loves , and Kiss you with the Kisses of his mouth . Never dare to come to the publick Assemblies , till you have been with the Great Master of them , who alone can bless his Provisions to your refreshing and nourishment , and fasten his Truths in your Heads and Hearts , as a Nail in a sure place . Pray that he who hath the Key of David , would open the Minister's mouth , and your hearts , giving him the Tongue of the Learned , and you the Ear of the Obedience ; both prepare the Seed , and likewise fit the Soil . And when you return from the Congregation to your own Houses , there set upon Prayer again , and so cover the Seed that is sown , and earnestly desire of God , That as he did enable you to mingle Faith with the Word that was delivered , so he would grant you to live and practice it . The Life in Heaven will be a Life of Praise ; O let our Life on Earth be a Life of Prayer : There our Souls will have an Eternal Repose in him ; Here let our Souls f●llow hard after him . But this Epistle s●vells too big , 't is high time to draw to a Close . My hearts desire and Prayer for you all is , That you may be saved , and that you may work out your Salvation with fear and trembling . If you and I get to Heaven at last , it matters not what storms we meet with here . It is but a little while , and all our hard work ▪ and sharp conflicts , and sour afflictions ▪ will have an end ; and then we shall see God , and manage Everlasting Triumphs ; sinning and sighing ▪ wanting and weeping no more . Watch while you live in the midst of Enemies ▪ walk while you have the light , and mind your work while you have any to do . Husband your time , improve your seasons , trade with your Talents , fill your Relations with Duty , and in all things adorn the Doctrine of our God and Saviour . It is your professed desire to enjoy pure Ordinances and an holy Communion : Oh that there may be none among you that profane those Ordinances , and pollute that Communion ! First look to your hearts , then to your ways , and make and keep both as clean as you can . Be much in minding your selves , not in censuring others ; their infirmities do you pity , and labour to get your own healed . Your stay and mine here is not like to be long ; and we mine here is not like to be long ; and we need not care how short it is , so the great work for which we were sent , be finished before we go . When we are once in Heaven , we shall not need the World , and the Church will not need us ; for God hath the residue of the Spirit , and can set others in our places , who shall fill them better than we have done . While I am continued among you . I shall , by Grace assisting , make it my business to help your Faith and Ioy ; do you work together with me , and God with us all . Be friends to your selves , and one another ; why are you brought into an holy Communion , but in order to mutual edification ? And our life is not to be measured so much by the multitude of days , or plenty of enjoyments , as by usefulness ▪ He that doth most service , shall have the greatest commendation , and weightiest Crown . Now commending you to God , and the Word of his Grace , which is able to build you up , and to give you an Inheritance among all them which are satisfied , I rest Your Servant for Jesus sake , SAMUEL SLATER . From my Study , Novemb. 24. 1690 MATTHEW VI. 6. But thou , when thou prayest , enter into thy Closet , and when thou hast shut thy door , pray to thy Father which is in secret . THese words are a little part of our dear Saviour's first Sermon , and the longest that ever he Preached ; full of excellent matter , most worthy of the Preacher , most proper and profitable for the Hearers ; it abounds with wholesom and excellent Counsels , and affords most precious and cordial Comforts . They that would taste his Comforts , must follow his Counsels ; and as they desire that Christ would admit them into Heaven when they dye , they must be very careful while they live , to observe and practice what he taught while he was here upon Earth : Learn of him as a Prophet , if you would be advanced by him as King. In the beginning of this Chapter , he commands his Disciples and Followers to take heed . Caution becomes Christians , their Case calls loudly for it ; the life which they live in the flesh , requires a great deal of caution for the leading of it , that it might not be a vain and empty life , a low and unworthy life ; and the duties of Religion , to the doing of which they are engaged , requires as much , that they may not be spoiled by them , nor rejected by God ; nor thrown as dung into their faces . Take heed , O Professors , how you live , and walk and carry in the World ; weigh all your actions , and ponder the path of your feet . Take heed what you hear , and how you hear ; take heed how you pray , for what , and in what manner ; take heed how you converse , and with whom ; take heed how you eat and drink , and buy and sell ; how you think and speak : Take heed that you avoid all sinful things , and that you do not sin in any lawful things . There is a great deal of unseen danger , there is a multitude of snares subtilly and privily laid ; and we are very prone to miscarry , to fall into those dangers , and be caught in those snares : We have need to be circumspect and wary . Take heed therefore , remembering and considering , He gives the charge , who loves you dearly , and knows better than you what need there is of it . Our Lord in particular gives this direction and caution concerning the ordinary works of Alms-giving and Prayer , and that extraordinary duty of Fasting : all which are so good and excellent in themselves , that he would not have them spoil'd by any of his Servants , whatever they are by others , who will needs pretend to him , while they have no more of him than the name ; and that which as to these things he doth in general caution them about , is , That they be not as the Hypocrites . Hypocrisy is a thing exceeding odious unto God. An Ape is most like a Man , but is not one ; and of all creatures he is most deformed . An Hypocrite is of all others most like a Saint , but is not ; and of all Sinners he is most hateful . He shall not stand before God , but be banished furthest from him : The worst , darkest , hottest place in Hell , is his apartment . God doth so much loath Hypocrites , that he doth not allow his Children to resemble them . He would not have them to be Hypocrites ; nay , he would not have them to be as Hypocrites : When thou gi●est Alms , do not sound a Trumpet as the Hypocrites do : Instead of letting the world , do not let thy left hand know what thy ●ight hand doth . When thou prayest , thou shalt not be as the Hypocrites are , for they love to pray standing in the Synagogues : They do not love to do good without having many Witnesses of the good they do : As if that Duty were lost from which they do not reap the praise of Men. When thou fastest , be not as the Hypocrites , of a sad countenance : They love to put on a sour face ; but never look after nor care for a broken and contrite heart . Thus our Lord and Master would not have his followers to conform to them ; Do not fashion your selves like them ; get not into their mode and dress , though it seem great and handsome ; Be ye followers of God , as dear Children , in all things ; Keep as close to him as ever you can . Put on the Lord Jesus , be ye cloathed all over with Christ ; That as near as may be , nothing but Christ , and his Spirit , and Vertues , may be seen in you ; but be not like the Hypocrites in any thing . An Hypocrite loseth all he doth , and will be himself rejected . In the words which we have under our consideration , you find the direction which our Saviour gives concerning Prayer afterward , an excellent pattern to frame it by ; here 's an excellent Rule . In the former Verse , He had taken notice of the guise or manner of the Hypocrites in those days , They loved to pray standing in the Synagogues , and in the corners of the streets , in open and frequented places , where they were sure not to fail of Spectators and Observers of their Devotion , who would , as they hoped , tell what they had seen , and cry them up as persons eminent for their Piety , though that was a thing of which they had no more than the shew . Thus they had meerly an external Religion , unto the practice whereof , they were carried out only by external considerations . It was not a Spring within , but Weights without , that set their Wheels a going . The end that they in all aim●d at ▪ was to be seen of men , that among them they might raise a name , obtain credit and applause , and be accounted some-bodies for Religion , though they knew themselves to be no other than Cheats . Christ tells us the issue hereof ; they do not miss the mark , but catch what they fish for . Verily they have their reward ; there is none to come , none laid up for them in Heaven , they have it now , in this present time , all that is good of it ; Glory , but a vain glory ; a Name , but nothing else ; they get an esteem with ignorant men , who are as empty as themselves ; they are reckoned great Men , Who but they for their Sanctity ? And let them have it , and bless themselves in it : But thou who lovest thy Soul , and desirest to be indeed a gainer by thy Religion , enter thou into thy Closet when thou prayest ; run not into a corner of a Street , but some nook or corner of the House ; and when thou hast ( not opened thy Casement , but ) shut thy door , pray to thy Father . We may rationally look upon Christ , as supposing that all who call themselves , and would be by others accounted Christians , do pray ; that every one who counts it his honour to take up that Name , will also reckon himself obliged to take up that work . And indeed it is a contradiction for any Man to say that he is a Christian , and yet live a Prayerless Life ; no Man can have a Spirit of Holiness given him , who doth not pour out his Soul unto God in Prayer . It is as possible to find an Holy Devil in Hell , as a prayerless Saint upon Earth . Paul was no sooner thrown to the ground , but we have him upon his Knees ; no sooner a Convert , but a Supplicant : Grace cannot possibly be in that Man's heart , who lives without Prayer in the World. Christ takes it then for granted , that Disciples will pray ; when they can do nothing else , they will do that : If they be in the furthermost parts of the Earth , they will from thence send up a cry to Heaven . Ionah thought the Belly of the Fish , in which he was , to be the Belly of Hell ; yet there he did pray , and resolve to look toward God's Holy Temple . So then , I say , our Saviour takes it for granted , that those who are his Disciples do pray ; and therefore here he only gives them counsel and advice for the right management of it , that they might not , through some fatal mistake , lose their labour , spend their breath to no purpose , offend the God whom they seek ; and instead of obtaining a blessing from him , pull down wrath and a curse upon their own heads . Do not you in your Prayer fly so low a pitch as to make esteem with Men your end , either the whole or any part of your end . Do not aim at vain glory ; suppose by that means you may get a Name , that gain will not make you rich ; a Name you may have , but such an one as will rot and perish . A great noise you may make in the World , but it will be an empty sound : And what will you be the better for that ? A little popular breath may swell and puff you up ; but it will not raise you any thing nearer to God and Heaven , nor blow you on any faster to the Port of Glory . It is no matter how much there is of privacy in your Prayer , so that there be sincerity and purity too , nor how secretly it goeth up to God , so that it doth not go out of feigned Lips. When others are altogether for the Synagogues and Streets , Do thou , O Christian , enter into thy Closet , or Chamber , and shut thy door about thee ; do thou take pleasure in thy retirements . When no body sees , thy God doth , yea , and he loves to see ; and when no body hears , thy God doth ; and what he hears , he likes ; thy Prayers , thy Sighs , thy Groans are his Musick : Only I desire that this may be remembred , That while Christ doth here command and enjoyn secret duty , it is not any part of his purpose to exclude or take us from publick ; only he would shut out and separate Vanity and Pride from both . That point of Doctrine , which from hence I shall raise and discourse upon , is this : Doct. Closet , on Secret Prayer , is an excellent and advantageous duty , which all the People of God ought to be very much in the performance of ; when you are alone , and have no body with you , then be you with God. At a night , when you are in Bed , commune with your hearts , and be still ; turn your eyes inward before sleep closeth them ; and before you go to Bed , spend some time in seeking of , and communing with your God. Take your leave of your Friends and Relations ; or if you please , steal away from them , that you and your God may be together . When upon an express command given him by God himself , Abraham went to offer up his only and dearly beloved Son Isaac , Genesis 22. 5. He said unto his young men , Abide here with the Ass , and I and the Lad will go yonder and worship , and come again to you . He feared that if they went with him , they would be an hinderance to him , and therefore would not admit of their Company . So let worldly business be laid aside , and acquaintance set at a distance , while you go by your selves to perform acts of Worship , and to pour out your requests into the bosome of your Heavenly Father . Think not that I speak against Publick Prayer , for God loveth the Gates of Zion , and Christ walks in the Golden Candlesticks ; when his people are met together in his name , he will be in the midst of them . Nor am I for your casting off Family Prayer ; there is a Prayer upon record in Scripture against prayerless Families , calling for wrath to be poured out by God upon them . Both these kinds of Prayers ought to be presented , let them not be neglected . Secret Prayer is a choice part of your work too , be not any of you wantings . to it . In the handling of this point , I shall first lay down these four propositions : 1. First , Prayer in general is the Christians duty ; a burthen laid upon us by God himself . It is very much commanded in the Word , and the Precept of it frequently repeated , Matt. 26. 41. Watch and pray , that ye enter not into temptation . 1 Thess. 5. 17. Pray without ceasing . 1 Tim. 2. 8. I will that men pray every where , without wrath or doubting . And in Matt. 18. 1. Our Saviour spake a parable to them to this end , that men ought always to pray , and not to saint . You should be continually in a praying frame , having your Graces and Affections ready ; and you should be frequent in the Work. This is a piece of natural worship , the very Law of our Creation doth oblige us to it ; and the light of Nature ( though it be now since the Fall exceeding dim , and like a Candle burnt down into the Socket ) hath directed the Heathens themselves to the performance of it : They , when in a menacing Storm , and Ionah fast a-sleep in the Ship , could go and awaken him , and bid him to call upon his God. Prayer is what we owe to God , not only as we are Christians , but likewise as we are creatures ; not only as Saints , but also as Men and Women . It is a part of that homage which we ought to pay to him , as we had our Being from his Power , and as we have that Being continued and sweetned to us by his Goodness . In a word , It is a practical acknowledgment of that necessary and constant dependence we have upon him . So that the Man or Woman who doth not pray , is no better than an Atheist , both in Heart and Life . He doth first cast off God who casts off Prayer , Psal. 14. 1. The fool first saith in his heart , there is no God ; and then you find in vers . 3 , 4. That he doth not seek God , nor call upon him . Let Men and Women make never so great and fair a profession , attribute to themselves what they will , and lay their claim to as many glorious Names and Titles as they please , their Profession is no better than a Lye ; those Names and Titles do not at all belong to them ; and the Religion unto which they pretend , is no other than a lifeless Image , which God , when he awakes , will most certainly despise , in case they live without this excellent duty . You may call and count them Atheists , without doing them any injury . Those that live without Prayer in the World , are the Men and Women that live without God in the World ; and if they live without God in this World , you may easily know with whom they shall live in that World which is to come . Some may be apt to think it a thing impossible for any Atheists to be found in London , where there is so much Knowledg , such plenty of Means , such a great and glorious Light shining ; but I fear , if there were an enquiry made , it would plainly appear there are more of them than we do imagine ; yea , I am not in the least afraid to affirm , that in this famous City there are the greatest and vilest Atheists in the World. The Lord himself saith , Isa. 42 14. Who is blind but my servant ? or deaf as my messenger that I sent ? Who is blind as He that is perfect , or blind as the Lord's servant ? As if he should have said , There is no reason to wonder at the ignorance and blindness which is among the Heathen who live in the dark places of the Earth , when there is such blindness among my Servants , both Prophets and People , who have their habitations in a Land of Light , a Valley of Vision . There are none so blind , as those who are blinded by the Sun , and have their Eyes put out by that very light by which they should see . None so blind as those that will not see ; none so ignorant as those that will not learn and know . First Men do wickedly shut their own eyes , and then God doth in just judgment put them out , Isa. 6. 9. Go , and tell this People , Hear ye indeed , but understand not ; see ye indeed , but perceive not ; make the heart of this People fat , and make their ears heavy , and shut their eyes ; lest they see with their eyes , and hear with their ears , and understand with their hearts , and convert and be healed . But know that in the first place ; remember and consider it . Prayer is absolutely your duty : charge it upon your selves , and make conscience of minding and doing it : you are obliged to it both as you are Christians and Creatures ; it is a part of your reasonable service : and your neglect of it will never discharge and deliver you from your engagement to it . If you do not pay it , the Debt goes on ; the Sin increases ; and how great a sum will it at last amount to ! every day that you pass without your Morning and Evening Sacrifice , you do feloniously rob God of that glory which is due to his Name , and wickedly transgress the Law of your Creation . 2. Secondly , As Prayer it self is your duty , so a liberty to pray is your choice privi●ege . It is God's mercy , and your happi●ess , that he gives you leave to knock at his Door , and lie begging there . Sit down ●ere , and pause a little , and seriously think with your selves , how great a matter it is for a poor contemptible Worm to have the Ear of the Infinite and Glorious God open to its cry : for you ; who are no better ( as Abraham freely acknowledged ) than dust and ashes , to have the door of Grace opened to you , and leave to approach , and make your application to the Majesty of Heaven , and to state your case to him , and to spread all your desires before him , and to pour out your requests and groans into his Bosome at any time , and as often as you please , so that you come in a right manner , and behave your selves with a becoming reverence , and godly fear . Converse and Communion with God was the happiness of innocent Man. So long as our first Parents persisted in that pure and perfect state in which they were created , they could think of God with rejoycing , contemplate his Glory with delight , and walk with him as Friends : But all this was forfeited and lost by the Fall. Sin , at its first entry , broke that harmony ; it cloathed God with terror , and Man with shame ; his confidence was gone , and horror took its place ; so that instead of fellowship with God , man fled from him , and would have hid , had he known how , and where . Sin presently erected a middle-wall of partition between them . It would have been fatal to man , and as much as his life was worth , to have adventur'd in his lapsed state into the presence of God , whom he had highly provoked , had there not been help laid upon one that is mighty , and the gracious interposition of a powerful and prevailing Mediator . God is in himself a devouring fire , and everlasting burnings . How then is it safe for man to approach to him , or to dwell with him , since he is of a plasant Plant become no better than a Briar , a Thorn , dried Stubble , fit for the burning ? how well might guilty Sinners call ( with them in the 6th of the Revelutions , v. 16. ) to the Mountains and Rocks to fall upon them , and hide them from the face of him that sitteth upon the Throne ? But the beloved and ever-blessed Son of God , in a most gracious compliance with , and pursuance of his Father's will , hath restored unto man freedom of access to God. Jesus Christ , though He knew full well how great the attempt was , and how much it would stand him in , did put his life in his hand , and engaged his heart to approach unto God ; and being our peace , hath procured for us a liberty of approaching too , and of drawing nigh , going as near as we will , even to his very Throne , Heb. 10. 19 , 20. Having therefore , brethren , boldness to enter into the holiest by the blood of Iesus , by a new and living way , which he hath consecrated for us through the veil , that is to say , his flesh . Christ entred into the holiest of all , he entred in triumph as one that had conquered all his Enemies ; He entred with joy as one that had finished the work , and sate down at the right hand of God , to take there his everlasting rest ; and ( as you have it in the 9th of the Hebrews , v. 12. ) He entred not by the blood of Calves and Goats , but by his own blood . He carried that along with him ; and now by that Blood we may enter too , we may enter with safety , there is no danger for a gracious person , a believing Soul : Though the Throne of God be a Throne of Glory , yet is it a Throne of Grace , a Mercy-seat , that hath a Rain-bow round about it ; and because we enter with safety , therefore we may enter with boldness , both with a freedom of speech , telling God all that is in our hearts ; and with the full assurance of Faith , as those that shall find mercy and grace to accept , and help in time of need . Now if that any of you do not value this privilege at an high rate , if you do not carefully improve it , and make use of it now it hath been purchased by Christ for poor Sinners ; you deal very disingenuously , do not well consider the inestimable price which it cost , and you offer a most vile and wretched affront to the precious Blood of Iesus , as if it were an unholy thing , of no more excellency than that of a Beast , a common and ordinary man , or of a guilty and death-deserving Criminal . 3. Thirdly , All the sorts of holy Prayer are to be made use of , Eph. 6. 18. Praying always with all prayer in the Spirit , and watching thereunto with all perseverance , and supplication for all Saints . Your Prayers must be in the Spirit : that is , with your Spirit ; Prayer must not only be a Lip-labour , but the work of the heart ; the words in Prayer are but the carcase of the duty ; the fervour and heat of the Affections , are the life and soul of it : and also it must be with the Holy Spirit ; whose work it is to help his peoples Infirmities , and to make intercession in them : Prayer must be by the influence and assistance of the Divine Spirit , and with the heat and earnestness of our own spirits : so then we are to pray in the Spirit , or , as Iude saith , in the Holy Ghost : and happy they who have not fallible men to make their Prayers for them , but the Spirit of God : but there are two other Expressions in the forementioned Scripture we ought to take a little notice of . Praying always , Do not understand it as if you were to be day and night at it , as if praying were the whole of your duty , for you have a great deal of other work to do , which must be carefully attended , and therefore the Original is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in all opportunities , in every fit and proper season for prayer : in every condition into which Providence casts you , and upon every occasion that calls for it : The other Expression most pertinent to our present business , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all prayer and supplication , i. e. with ordinary prayer , and with extraordinary too , that which hath fasting joined with it : private prayer and publick too ; ejaculatory prayer , when the Soul ●allies out on a sudden unto God , gives him a visit , and away , knocks at his door , puts in a short Petition , and is gone , like one that is engaged about some other business , and cannot stay : and also composed Prayer , in which the Soul fixeth and abides some considerable time with God : Family-prayer , and Closet-prayer ; Prayer in conjunction with others , and alone by our selves . We may , and must , make use of all these kinds of Prayers as opportunity offers , and occasions do require . But to come more close to the matter in hand . 4. Fourthly , Secret Prayer is a duty incumbent upon Christians . Now that we call secret Prayer , when a person gets alone by himself , and makes his requests known to God. When being sequestred from all company whatsoever , and withdrawn from his nearest and dearest Relations , his most familiar and intimate Friends , and by himself in a most close and private retirement , he sends out his Soul upon the wings of holy and servent desires , and labours with all his might to fetch down his God to him by his gracious presence , and to obtain of him those favours and blessings of which he finds a sensible want , either in whole , or in part . It is that by which he knocks at the gate of Heaven , and goeth into the Holiest of all , and gives his heavenly Father a visit in such a manner as that no body may know of it . No● that he is ashamed of what he doth , for he is free to own God for his Sovereign Lord , Christ for his dearly beloved , Prayer as his duty and work , before all the World , though he be reproached , scorned and maligned for it ; but because he would avoid the suspicion of a Pharisaical vain glorious Spirit , and also that he might get as far as ever he can , out of the reach of Impediments and Diversions : He enters into his Chamber , and there shuts his Door upon him , that so he might shut out all that would interrupt and disturb that fellowship with his God which he hath so often found an incomparable sweetness in , as that he counts it his Heaven upon Earth . At other times he will make one of the great Congregation , and go to the House of God with the voice of joy and praise , with a multitude that keep holy-day , Psal. 42. 4. he loves the Gates of Sion , and to behold the beauty of the Lord , and to enquire in his Temple , Psal. 27. 4 and also he knows how to go out , as Isaac did , into the Fields to meditate ; and in the night season to be abroad , and consider , with David , the Heavens , which are the works of God's hand , the Moon and the Stars which he hath created , and so take some turns in an holy fellowship ; and , as Enoch did , walk with God , before he be removed from hence , and taken up to the habitation of his Holiness and Glory , the Chamber of his presence ; and in these Walks he finds his heart warmed , and an holy fire kindled , and then returns with that burning within him ; then he speaks with his Tongue , and sends up a pure flame of earnest supplications . Confident I am , The excellency of this course will not be in the least question'd by any who believe there is a God , and own that absolute and necessary dependence , which both as Creatures and Christians we have upon him , and who have any sense of Religion upon their Souls : yea , I believe it will be acknowledged a duty by many , very many of those who yet do not themselves live in the performance of it : there hath such a clear light broken in upon them , as hath convinced their Judgments , though that conviction hath not had power enough upon their wills , as to bring them to the practice of it . And for my own part , I do not know so much as the shadow of a reason why it should be question'd , and made a point of controversie : This I do with a fulness of persuasion assert , That if there be any such thing in the World as a duty which we owe to God , secret Prayer is so . And I do add this , wishing those ( into whose hands this little Piece shall come ) seriously to think of it ; those persons that do not make conscience hereof , let them make never so great a noise , do indeed make conscience of nothing . He is not a true Christian that is not a through Christian ; nor he a real Disciple that hath not a cordial respect to all that Christ commands him ; and I shall not at all wonder to see or hear that man is remiss and careless and negligent in other things , for which at present he pretends a zeal , and at the long run to throw up all . Yea , and I will venture to add this one thing further ; He that doth not seek God when he is alone , hath no reason to promise himself God's gracious meeting with him when he is in Company ; but if you will exclude , and shut God out of your Chamber and Closets , you will not to your comfort , though indeed you may to your terrour , find him in the Congregation . The only thing which I shall do more in the doctrinal part , will be to prove the Point ; and in order thereunto , I shall endeavour with all convenient brevi●y to shew , That secret Prayer is , I. A Duty . II. An Advantage . I begin with the former of these . Private or secret Prayer is a great duty , which all that call themselves Christians , ought to be much in the performance of . For the evidencing of this to you , I shall lay down these four things . 1. First , Secret Prayer was the practice of our blessed Lord Jesus ; as he came into the World to redeem us , so to direct us : as his Death was an expiatory Sacrifice , so his Life was a leading Example . He is that excellent Copy without blot , after which we are to write ; and that most exact and perfect Pattern , without blemish or defect the imitation whereof we are obliged to study and endeavour , and that to our utmost ; we must lead his Life as near as ever we can , and tread in his steps , for that is to foot it right ; and we must shew forth his virtues ; there must be an impress of them upon our dispositions and conversations . The same mind ought to be in us that was in him , Phil. 2. 5. Then is a Christian in his beauty and glory , when he is cloathed with Christ , and shines with the beams of Christ. Now Christ was very much in the work of secret Prayer , and exceedingly frequent at it . How did his perfectly pure and precious soul delight to be on the wing , and mounting up to his and our Father in his recesses ? He did not only teach his Disciples to pray , giving them in this Chapter a most excellent pattern for them to draw theirs by ; nor did he only pray with them , as Master of the Family ; but he likewise did many and many a time pray by himself alone , a great deal oftner than we do , or any in the world ever did know of ; but something to this purpose , hath been by the Divine Spirit ( who guided the Holy Penmen ) put upon Record in the Sacred Scripture , Thus in Matt. 14. 23. after he had wrought that great and amazing Miracle of feeding five thousand Men , beside Women and Children , when he had no more provision than five Loaves , and two Fishes : He sent the Multitude away ; and not being satisfied with their absence alone , he would have his very Disciples go by Ship to the other side : it is said , he constrained them to go : poor hearts ! they loved him dearly , and nowhere enjoyed themselves so well as they did when they were in his company , and therefore they were loath to leave him ; but he would have it so , he order'd and commanded them to be gone ; but what was the matter ? what did our Lord do when they were all gone ? That Text tells you , He went up into a mountain a-part to pray , and when the evening was come , he was there alone . He had his Father with him , and doubtless a multitude of the heavenly Hoast , the glorious Angels attending and waiting , but nobody else : none of the multitude , not so much as one single Disciple . Now let me desire you to think seriously of this ; that it was far otherwise with Christ , than it is with the best of us . He had another manner of command over his mind and heart , his thoughts and Affections , than the most gracious Man or Woman upon Earth hath . He could with the greatest ease imaginable keep his Soul close to , and intent upon the business which was before him , without the smallest diversion and extravagancy ; and yet he chose to be a-part from all , and alone by himself when he prayed unto his Father : and shall not we go and do likewise ? Sure that which Christ did , was very well done ▪ You have another Scripture which holds out the same , and refers to another time , when he had healed Simon 's Wife's Mother , who lay sick of a Fever , and many others that were diseased , and had cast out many Devils . Mark 1. 35. In the morning , rising up a great while before day , ●e went out , and departed into a solitary place , and there prayed . Hypocrites , as you have heard , chuse the corners of the Streets , places of concourse ; go into the Abbeys and Cathedrals , and there you will see them by a Pillar at their devotion ; but Christ chose solitariness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a desert , lonely place , where there was no body , there he loved to meet his Father . Take but one Text more , which you have in Luke 22. 39 , 40. He came out , and went , as he was wont , to the Mount of Olives , and his Disciples followed him ; and when he was come to the place , he said unto them , Pray that ye enter not into temptation . First , he set them to their work : he knew that the Devil would quickly be at his work , and Christ would have his Disciples be at their work first . We are then least in danger , when a danger comes and finds us at our work . Christ knew that an hour of temptation was coming , and he would have them lay up-Prayer against that hour . Will Satan tempt ? then do you pray ; thus he setteth them at work : if you ask what Christ did then do himself ? I answer , You may be sure he was not idle ; what he bid them do , he did ; but he did it alone ; He was withdrawn from them about a stones cast , and kneeled down and prayed . This was Christ's wont , as to go to the Mount of Olives , so to get alone and pray , not having so much as any of his Disciples with him . Now is not this a plain evidence of the thing ? and shall not this be a prevailing motive with you ? In my mind , the practice of Christ should be a powerful and cogent Argument with all those that call themselves his people . 2. Secondly , The people of God in their several Ages and Generations have taken the same course , and walked in the same way ; I mean , all those whose hearts have been upright with God ; and the desires of their Souls have been to his name , and the remembrance of him , and communion with him . Iasob was a plain man , but a great wrestler , and very famous for his skill in that holy and excellent Art , and crowned he was with admirable success . He wrestled with God , and prevail'd like a Prince ; tho he got a lameness , which he carried with him to his Grave , yet he got a blessing which kept him company into the other World , and he was alone at the work , Gen. 32. 22 , &c. He took his two Wives , and his two Women-servants , and his eleven Sons , and sent them over the Brook ; and being left alone , he wrestled with the Angel till the break of day : it is , by the way , said , there was a man wrestled with him , who was no other than the Lord Christ , who , saith Dr. Lightfoot , sought to kill him for his diffidence , and for his sending a Present to his Brother Esau , before he had , according to his Vow , paid the Tythe to God : But be that how it will , this is plain , He prayed when he was alone ; then he wept , and made supplication . When that Rebeccah had conceived , and there were Twins in her Womb , which fell to struggling , God thereby shewing that Contention which would afterward be between them : and it is said , Gen. 25. 22. She went thereupon to enquire of the Lord : which indeed , according to the Opinion of some Learned Men , was by consulting of some Prophet ; but I rather think , according to the judgment of others , she did apply her self to God immediately , and consulted , or enquired of him in a way of Secret Prayer : And that it was so , seems to be evident from the 25th verse , which tells us , she had her answer from God himself ; The Lord said unto her , Two nations are in thy womb ; i. e. two Heads of Nations : and two manner of people shall be separated from thy bowels ; so that the good Woman got alone to pray and seek the Lord. We do also read in Gen. 25. 22. That Abraham planted a Grove in Beersheba , and there he called on the Name of the Lord , the Everlasting God. He singly , and by himself . Ionathan saith , that Grove was an Orchard full of Fruit-trees , which did afford both what was pleasant and grateful to the taste , and a comfortable refreshing shade in that hot Countrey ; but that is only a Iewish Tradition : This we learn form the Text , That thither he was wont to retire himself for prayer ; that was his Ora●ory when he had a mind to be alone . When Elijah was by Iezabel threatned with death , he came to Beersheba , and left his Servant there ; but 1 Kings 19. 4. He himself went into the Wilderness a days journey , and sate under a Iuniper-tree , and be requested for himself that he might die , and said , It is enough now , O Lord , that I die , for I am not better than my Fathers . He would have no body with him , not so much as a Friend , no not his Servant . Once more , in Acts 10. 9. it is said , Peter went up upon the house-top to pray , about the sixth hour : not then with the Family in which he was , nor with any of his Brethren ; but by himself , at the top of the House , upon the Leads , in the open air , from whence he might look toward the Temple at Ierusalem , and be remote from all Company and Spectators ; so that you see what hath been the practice of these gracious persons , whose Names stand upon Scripture-record ; and I dare say , all the Saints who have been acquainted with God , have been familiarly acquainted with this work too ; and now I say , Do you go and do the same ; and in this be ye , as well as in other things , followers of them , considering the most happy end of their holy conversation . 3. Thirdly , There is an express and special command that binds this upon you as your duty . Our dear and precious Iesus , who hath bought us , and so is our Lord and Master , hath directed us to this practice , and in plain terms required it at our hands : for the proof of this , we will go no further , for we need no more than the Text before us . Thou , when thou prayest , enter into thy Closet , and when thou hast shut thy door , make all as close and private as thou canst , when thou art so alone , as that no body can come at thee , then pray to thy Father . I told you before , and think it worth my while , because it may be profitable for you , to repeat it , and tell you again , That our Lord Jesus doth suppose thee to be one that feareth God , and that makest Prayer thy business ; He takes it here for granted , that the new Nature thou hast received , will act like it self : and therefore though the doth in other places command you to do it , yet He doth not do so here , but supposeth it : and surely every man that is himself , doth pray . He that is a man of sense and wisdom , will be a man of prayer . He that doth not pray , is a Mad-man . He hath not the understanding of a man ; he doth not act according to the dictate of his own reason , which , if consulted , would certainly put him upon it , as a thing highly due to God , and every way advantageous to man. Christ therefore doth here suppose you do pray : and therefore doth only direct you as to the manner , and that in this one particular . And I do likewise desire you to observe , That our Lord Jesus doth here speak in the Second Person , Singular , Thou , in the same language , with the same particular application , and awful Majesty , as the Ten Commandments were given forth : thus you know they run ; Thou shalt have no other Gods before me ; Thou shalt make to thy self no graven Image ; Thou shalt not take the name of the Lord thy God in vain ; Remember that thou keep holy the Sabbath-day . So here , Thou , when thou prayest . Christ would have every one that nameth his Name , that takes upon him the Profession of being one of his People , to make a particular application of this to himself , and to look upon this counsel as given , and this charge as laid upon him . Thou , Thomas , when thou prayest , do this ; and thou Iohn , when thou prayest , do this ; and so , thou Matthew , and thou Andrew ; and so every one that was then alive , or that shall live in any Age or place of the World. It is spoken to you , and to me , and to all : do thou enter into thy Chamber , thou alone , and shut the door upon thee , not upon others with thee , but upon thee , and so pray unto thy Father ; get alone , saith Christ , and pray alone : do it when there is no body by , none to see thee , none to overhear thee . God and an holy Soul are very good company , when it goes out with tears , and he meets it with smiles : when it draws up its Confessions , and he seals its Pardons : it breathes out holy desires and longings , and he affords it gracious answers , and in them satisfactions : it states its case , tells its Diseases , open its Sores , and he applies easing and healing remedies . In a word , When the Soul fires its Sacrifice , and then in the holy flame thereof the blessed Angel of the Covenant doth wonderfully . It is oftentimes good for the Saints to go one with another into the presence of their Father ; they have been called upon to strive together in prayer , and that in Family duties , or in publick Ordinances , or in cases of common concernment ; but there is no Christian , who hath not his own wants , and his own pressures , and his own bitternesses , and upon these accounts it is best for him to go alone : and thou canst not tell , O holy Soul , what special favour God may shew thee , what token of love he may put into thy hand , when there is no body by . When disconsolate Hannah had been watering her plants , weeping greatly alone , pouring out her Soul in tears and prayers before the Lord , she had such an impress upon her Spirit , such a message of peace whisper'd to her , as made her glad at heart , and on a sudden dried up all her tears , so that her countenance was no more sad . Thou , if thou engagest in this work in thine uprightness , mayst believingly and comfortably expect the same in God's time . However , set this down with thy self , and act accordingly , That Secret Prayer is thy unquestionable duty by virtue of a Divine Command . 4. Lastly , There is a very gracious promise made to Secret Prayer : and here I shall lay down this Assertion as worthy your taking notice of ; That the great God doth not make promises to any thing , which he doth not require , and which is not acceptable and pleasing to him , and which accordingly is not duty in man : Promises do follow Precepts , and are designed for the , strengthening of our hearts and hands , the encouraging us to Acts of Obedience , and the sweetning those Obediential Acts to us . He is angry at those , who offer to do those things in matters of his Worship , for which they have not his Warrant . Hence such enquiry as this ; Isa. 1. 12. Who hath required this at your hands ? viz. to come in such a manner . And hence also that Complaint and Charge ; That they burn their Sons and Daughters in the fire , made a Sacrifice of them , which as he saith , Ier. 7. 31. He commanded them not , neither entred it into his heart . David's Design was good , and it pleased God that he had an heart so set for his honour , yet it was a rebuke and check to him that God sent him this message by Nathan , 2 Sam. 7. 7. In all the places , wherein I have walked with the Children of Israel , spake I a word with any of the Tribes of Israel , whom I commanded to feed my poople Israel , saying , Why build ye not me an house of Cedar ? From whence , saith Peter Martyr , we learn , that David failed in attempting such a thing , when he had not a word for it from God , from whom he ought to have expected and waited for a peculiar command , as to the thing , and time , and place . Those that run on such Errands as God never sent them on , and presume to do such works as God never set them about , or will venture to do his work in a way of their own , cannot with any shadow of reason expect a reward from his hand , let them get one where they can : Why should God pay them for doing that which is none of his work , or for doing it after their own fashion ? Nadab and Abihu did the work of God in offering Incense , but they did it after their own fashion , in making use of strange fire , and it cost them their lives ; they found God not a bountiful Rewarder , but a dreadful Revenger . When Promises are made by God to any thing , they do plainly speak that thing , to which those Promises are made , a duty . Now we find here in the Text a great and gracious promise made by our Lord Iesus to secret Prayer : Do this , saith he , when thou prayest , enter into thy chamber , and shut thy door about thee ; study all possible privacy and retirement ; let no body know of that which thou goest about , if thou canst help it : do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in secret ; there is Christ's Counsel , and it must needs be good , because given by him , in whom are all the treasures of wisdom and knowledge , and whose name is Wonderful , Counsellour : now take with you the Promise annexed to this Counsel . Thy Father , which seeth in secret , shall reward thee openly . God will not send one single Petitioner empty from his Throne of Grace : though thou goest begging , yet thou shalt return rejoycing . Abraham , the Father of the Faithful , had bowels of compassion yearning over his wicked Neighbours ; he prayed in secret for ●ilthy Sodom . There was no body to back him in that Suit , nor to plead together with him : that City was indeed so bad , that he was both ashamed and afraid to appear as an Advocate for them , and therefore he did more than once deprecate the Divine displeasure ; Oh let not the Lord be angry : yet observe how mighty he was with God. He lifted up prayer after prayer , and God condescended to him again and again . Single and solitary Abraham had such a great interest and success , that the glorious and provoked God did not give over granting , until Abraham had given over praying By what hath been said , I hope the first thing promised is performed , namely , it is made plain and evident , That Secret-prayer is the Christian's duty . We now proceed to the Second , which is to prove , That if it be rightly managed , it will be his advantage ; and to that end , I shall only shew , that it will afford him these two things : 1. Safety . 2. Comfort . 1. First , Secret Prayer is a choice and excellent means of Security ; would a Man be safe when he is alone , then let him pray when he is alone ? On this side of Heaven there is not any one place to be sound , in which a person may rationally look upon himself as quite out of the reach of danger . I heard one once wittily say , He did not upon the Road fear Highway-men , so long as be was alone . But there are other enemies from whom we may apprehend mischief when we are most alone . The subtil Serpent wrigled himself into Paradise it self ; and there he did mortally sting our first Parents , and undid them and all their posterity in them . Holy Paul was perfectly safe while he continued in the third Heaven , the malicious Tempter could not come at him there ; since he was cast down from that blessed place , He never yet could , and for the future he never shall make a re-entry ; nor is his Arm strong enough to shoot an Arrow , or throw a fiery Dart so high : But no sooner was that eminent Apostle come down again , but he was desperately set upon , worse than the Philistins were upon him ; there was a Thorn stuck in his flesh , which could not but put him to pain ; and a Messenger of Satan was sent to buffet him , who without peradventure gave him no small blows . One would conclude a person safe enough when no-body is with him ; as there is none to help , so there is none to hurt ; yet even then he may be in danger ; for though there be no Man with him , yet there is a Devil with him ; yea , more than one , possibly more than a Legion . It might have been rationally concluded , That David walking upon the top of his House , did not stand in need of his Life-guard about him ; Who was that should or could do the King a mischief there ? Yet even there a Naked Woman conquered that Man of War , and a malicious Devil let fly one of his envenom'd Arrows , and wounded him to the very heart by the eye . It had been well for that good Man , if , instead of gazing about , and viewing every object that presented , he had been looking up to his God , and praying in secret . Know and consider , O thou poor Soul , the Devil hath a mind to thee , not out of any Love he bears thee , for there is no such thing in Devils ; they must cease to be Devils before they can have any kindness for Men : But he hath a mind to you , as a roaring Lion hath to his prey ; and in pursuance of his bloody design , he is restless ; though he can do himself no good , he reckons it worth his while to do thee a mischief ; and therefore he doth not only walk with thee up and down in the Street , and from this private or publick House to that ; nor only follow thee to the publick Congregation , there to divert thy thoughts , or deaden thy affections , or direct thine eye to some vain and wanton object , or pick up the seed which is sown , that though it be cast in at the ear , yet it may never reach so far as the heart to root there , and bring forth precious fruit in the Life and Conversation ; but he will also dog you into your Chambers , and intrude into your Closets ; when the Door is shut , he will get in ; you cannot , while here , get clear of the old Man , and the old Serpent ; and where-ever he is , you may be sure , He comes for no good . He is wholly set upon mischief ; that is his constant imploy , his beloved work , his heart is set upon it , he follows it close , and with all his might . Therefore my advice is , That thou wouldest make Prayer thy Closet-business ; that when this implacable Enemy of thine finds thee alone , he may not have an advantage against thee . When in Ephes. 6. the Apostle Paul had told you of the Enemies you must contend with , that they are not only flesh and blood , but also principalities and powers , and spiritual wickednesses in high places ; he advised you to put on the whole Armour of God , and over and above he directed you to this excellent and necessary work of Prayer , as knowing that both your security and victory depend as much upon that , as any thing : Your Armour will not do without your God ; and him you cannot expect without Prayer . If then you would not fall both into temptation , and by it , your care and work must be to watch and pray ; and I do not in the least doubt but Prayer hath laid many a restraint upon the Devil , and kept him off from medling with a Child of God when his fingers have itch'd at him , and blunted his tools often and often , so that he could not do the work he intended with them ; and broken the neck of many a cursed design which he was most industriously carrying on . 2. Secondly , Secret Prayer is a special way for the making of your retirement comfortable and pleasant to you . Solitariness is looked upon as having Melancholly for its usual . Companion ; and a Life of loneliness and retirement is reckon'd a very disconsolate Life . The Prophet made this a part of his bitter complaint , Psal. 102. 7. That he was as a sparrow alone upon the house top . And Solomon saith , Eccles. 4. 10. Wo be to him that is alone . Hence one said , He that loves to be alone , is either a Beast , or a God. But Secret-Prayer is an excellent way to sweeten solitariness , and take off the uncomfortableness of it . If thou dost but in thine uprightness apply thy self heartily to this work , when thou art without any Company , thou shalt not be without matter of rejoycing ; but with Hagar in the Wilderness , find a Spring opened to thee . That was a great saying of one , Nunquam minus solus quam cum maxime solus : I am never less alone , than when I am most alone . He did never find less want of Company , than when he had none ; then a Man enjoys his God and himself ; and he that hath indeed that enjoyment , needs no body . Iohn 16. 32. Our Saviour spake thus to his Disciples , The hour cometh , yea , is now come , that ye shall be scattered , every man to his own , and shall leave me alone , and yet I am not alone , because the father is with me . Not alone when alone . I shall be altogether without you , but not without my Father , who doth more , infinitely more than fill up those vacancies ; as at noon-day we do not want the Stars , though they be all obscur'd and disappear , because we have the glorious Light and Beams of the Sun , who doth abundantly supply their absence . David tells us in Psalm 145. 18. which is a Psalm of Praise , That the Lord is nigh unto all them that call upon him , to all that call upon him in truth . Sincere Prayer will fetch God down from Heaven , to stand at thy right hand . Our Heavenly Father is more ready than the most affectio●ate tender-hearted Mother upon Earth , to arise and come in at the cry of the Child . In Psalm 18. we find that good Man in his distress , called upon the Lord , and cried unto his God , and God heard him : Divine Love is quick of hearing , He heard my voice out of his holy temple , and my cry came before him , even into his ears . And now observe what haste God made to his Servant ; Vers. 9 , 10. He bowed the Heavens and came dewn : He rode upon a Cherub and did fly ; yea , he did fly upon the wings of the wind . When Holy David wanted his God , God would be with him presently . I dare assure thee , O Saint , if thou wilt but get thy Soul upon the Wing , and by the hand of servent believing Prayer knock at Heavens door , thou shalt to thy comfort find , that thy beloved will not be long from thee ; no , no , he will be sure graciously to return thy Visit , he will come and drop some sweet smelling Myrrh upon the handles of thy lock ; Secret Prayer is the nearest and readiest way to secret and intimate Communion with God ; as it is an opening of the heart to God , so it makes way for God's opening of his heart to the Saint ; and when that is opened , what blessed discoveries are made , what treasures appear , and riches of Grace , what counsels of Wisdom , and thoughts of good and great designs , the very sight of which is ravishing , and may well put the Soul into a transport ! When guilty , but convinced , Ephraim got alone , and made his reflections , and thereupon bemoan'd himself for his former folly , stubbornness and obstinacy , and begged hard for converting , turning Grace , God presently turned toward him , and with yearning Bowels spake his love ; this resolution was immediately taken up , I will surely have mercy upon him . In a word , God doth sometimes in displeasure withdraw from his sinning Children , but it is with a resolution to be found of them when they seek him ; and to return to them when he is sent for . Hos. 5. 15. I will go and return to my place , till they acknowledg their offence , and seek my face . I will stay away , I will not come near them , I will have nothing to do with them till they do this ; but let them do it as soon as they will , and they shall meet with acceptance ; I will rise out of my place , and visit them with Salvation . He will be sure to come at Prayers call , if some crying sin or other do not drown the voice of it ; and his Presence and Beams will effectually scatter the thickest and blackest Clouds ; the light of his countenance , when once lifted up , will make it a day of gladness to the most benighted Soul : Whenever he comes , he will be sure to bring a blessing along with him , and so appear unto its joy . These particulars , to which I have largely spoken , are , I hope , sufficient to prove , that Secret Prayer is both your Duty and your Interest ; and so I have done with the Doctrinal part , and shall now proceed to the improvement of it by Application , which will be twofold : 1. For Reprehension . 2. For Exhortation . The use of Reprehension or Reproof , shall be directed to three sorts of persons , who do indeed deserve to fall under it ; and oh that it may come with such power as to make them fall before it , and issue in their amendment of those things , which by the light of Truth breaking in upon them , they shall see to be amiss . First , They are sharply to be reproved , for they are deeply guilty before God , who instead of making Conscience , and living in the performance of Secret Prayer , are altogether strangers to , and live in the total neglect of all Prayer : They do not know what it is to approach unto the Throne of God , and to pour out their Souls before him ; they go to their Beds at night , like Swine to their Sty , not begging Divine protection ; and rise out of them in a morning , and go about their business without paying any acknowledgments to their great Benefactor , under the Wing of whose careful Providence they were secured ; yea , sit down to their Tables , without asking God's Blessing , as if they had no dependence upon him ; and when they have eaten and are full , rise up to work or play , without giving God Thanks , as if they were not at all beholden to him . And thus they live Prayerless lives in the World : They have passed many days , and escaped many dangers , and received many mercies , and committed many sins , but never set themselves , at least , in good earnest , to put up one Prayer . Oh how do they tumble out by wholesale an innumerable company of execrable Oaths , and tremendous Curses , which speaks their Tongues the Devils Instruments , set on fire with the fire of Hell ; but no body ever saw them upon their knees before God , nor heard a word of Prayer drop from their Lips. They have had many Dangers prevented ; but never sought refuge , nor took shelter in God. They have every day received multitudes of Mercies ; but did never solemnly beg one . God did in the time of the Old Testament , order that the Fire of the Altar should never go out , and appointed the morning and evening sacrifice ; but poor creatures , these have no fire , their hearts are as cold as Ice , they know not what true love to God means , and having no fire in themselves , God shall have no sacrifice from them , his Altars shall be empty , they have nothing to lay on from the beginning of the year to the end of it . How many are there that never made an attempt this way , never tried to Pray , never went about the work ? They in the pride of their countenances will not seek after God. He is not in all their thoughts , Ps. 10. 4. In all of them ! He is but in few of them ; and when he is in any , when he forcibly breaks in upon them , and makes his own way , ( for they never invite him , nor study to think of him ) he is not welcome nor grateful to them . I fear , if a man should come and ask some of you such a question as this ; Friend , Neighbour , what intercourses are there between God and you ? what converse and fellowship have you with God ? do you pray a-days ? do you pray by your selves in your Chambers , or with your Families ? are you some of that blessed wrestling Generation who seek the face of the God of Jacob ? if you would speak the truth , and not cover your sin and shame with a lie , you must answer , No , not I : God knows , I cannot pray , I do not know how to pray , I never went about it , I see no need of it , I have no heart to it : may we not say of these , what Agur said of himself , Prov. 30. 2. Surely they are more bruitish than any man , they have not the understanding of a man , they have not learned wisdom , nor have they any knowledg of the Holy. Let them be reckoned for Beasts in human shape . Some have written as if they did not look upon Reason but Religion , as the thing which makes the specifical difference between a Man and a Brute ; because there is something in Brutes which , say they , may pass for Reason , to be sure it looks very like it , but there is nothing like Religion in them ; and I would fain know , what there is , or at present can be of Religion in that Man or Woman , who lives without Prayer ; and how unworthy is such an one of the name , Man ? The late Learned Bishop Wilkins , in his treatise concerning the Principles and Duties of Natural Religion , hath these passages : In the Actions of many brute creatures , there are discernable some footsteps , some imperfect strictures and degrees of Ratiocination , such a natural sagacity as at least bears a near resemblance to Reason . From whence it may follow , that it is not Reason in the general , which is the form of humane nature ; but Reason as it is determined to actions of Religion , of which we do not find the least signs or degrees in Brutes . Man being the only creature in this visible World , that is formed with a capacity of worshipping and enjoying his Maker . And he adds , This is not any new Opinion , but what several of the Ancient Writers , Philosophers , Orators , and Poets have attested to , who make the notion of a Deity , and Adoration of him , to be the true difference betwixt Man and Beast . Thou then who hast hitherto lived without God and Prayer in the World , own thy degeneracy , take unto thy self both the name and shame of a Brute , and now begin to act the part of a Man , in falling ●pon thy knees before God , and with an humble blush , crying out as good Asaph did , when once got from under the power and fury of an hideous temptation , Psalm 73. 22. So foolish was I , and ignorant , I was as a beast before thee . Besides this , I would have you to consider the disingenuity you discover in living at such a rate , and in such a neglect and contempt of God as this ; what ▪ will you not so much as thank God for all that good he doth you ? will you own him in none of the footsteps of his Providence , and evidences of his care ? doth he step in between you and your dangers , hold your Souls in life , lade you with benefits , direct your affairs , assist you it business , succeed your endeavours ? doth He day unto day shew his bounty , and night unto night his goodness , and is it not worth the owning ? Wilt thou not make any thankful acknowledgment , nor pay him any tribute of praise : wouldst thou carry thus to thy Fellow-creature ? or wouldst thou thy self bear it from another ? Think again how unnatural you are to your own Souls : if a poor Creature wants bread , how will he go out into the Fields and Streets , and ask of every one he thinks able to give , and continue upon his knees hours together ? dost thou not see them ? While thou dost , thou hast reason to reflect upon thy self with indignation and abhorrency : will he beg for a penny ? and wilt not thou pray for a Kingdom and a Crown of Glory far better than those of Gold ? When a Criminal hath a Sentence of death past upon him , he will plead hard for his life , and leave no stone unturn'd . Benhadad , though a great King , when in danger , sent his Servants in a most submissive manner , with Ropes about their Necks , to beg for his life : Thou art a Criminal , the Sentence is past upon thee , and none can tell how soon execution may be done ; thou canst not promise thy self an hours respite : how unnatural then art thou , how hard is thy heart , and how cruel to thy self , who goest day after day , and year after year , without sending up a Petition for the life of thy Soul , though thou hast often heard that the King of Heaven is a merciful King , and that there are forgivenesses with him ? What shall I say ? if you are resolved to go on at this rate , and persevere in this inhuman neglect , thou mayst e'ven as well renounce thy Allegiance to God , disown thy being any of his Creatures , deny any dependence which thou hast upon him . Call not thy self from henceforth a Man , a Woman , indued with reason , or acting according to the principles and dictates thereof , but acknowledge thy being sunk down and degenerated into a Beast ; and truly thou deservest to be sent with Nebuchadnezzar to graze among them , till thou art made better to understand both God and thy self . What , O Man , O Woman , what dost thou mean ? live , and not pray ? live merely upon God's mercy and patience , and not pray ? live upon his goodness , and his cost , and not pray ? must thou one day dye and go into the other World , and not send any prayers thither before thee ? Must thou go to God , in order to thy being judged by him , and sentenced as to thy everlasting state , and yet not pray ? Surely thou hast lost thy reason , and art chargeable with egregious folly and madness . Oh that I could do something in order to thy cure , and bringing thee to thy self , and upon thy knees , and that God would by his Spirit and Power accompany what I shall to that purpose offer to thy most serious and repeated consideration . First , That man who spends his days altogether without Prayer , is dead while he lives : though he hath a natural life , yet he hath nothing of the life of Grace , nothing of that divine life of which the Lord Jesus was the Purchaser , and is the Principle , but is to this very day alienated from the life of God thorough the ignorance and perverseness which is in him , and dead in trespasses and sins . New-born Children cry : What! can a person be born spiritually , born of God , and brought forth unto God , and yet not cry , not pray ! It is a thing impossible , it cannot be . The work of Prayer , indeed , may be for a while interrupted , sometimes through inward weakness and oppression , as that holy man complained in Psalm 77. 4. I am so troubled , that I cannot speak : sometimes through violence offer'd him by temptation ; the Enemy of God and Man comes and stops his mouth : otherwise the very nature which a Saint hath been made a partaker of , doth carry him out hereunto : and that holy fire which is kindled in his Soul , will be ascending up in such a flame ; 2 Cor. 4. 13. It is written , I believed , therefore have I spoken : we also believe , and therefore speak : that is to be understood of speaking in a way of confession ; but it is true also , speaking in a way of supplication . In Acts 9. 11. The Lord said unto Ananias , Arise , go into the street , which is called Straight , and enquire in the House of Judas for one Saul of Tarsus , for behold , he prayeth . Poor Ananias was startled at the Order , and not very willing to be sent upon such an Errand , and began to object ; Lord , this man hath got a very bad name , I have heard of him by many . He is the talk both of Town and Countrey , as having been a mischievous Instrument ; he hath done much evil to thy Saints at Ierusalem , and now he comes armed with Authority from the Chief Priests to bind all that call on thy Name . Well , Ananias , do what thou art bidden ; for though it is true , that he hath been a vile Wretch , a cruel and malicious Enemy , fear him not , the Wolf is turned into a Lamb ; It is no matter what formerly he was , he is now quite another thing , and is acted by a far better Spirit . He is a new man , and thou mayst take this for a certain and undoubted evidence of it . He is a Praying-man . He that before spake nothing but blasphemies and outrages against Christ , and breathed out threatnings and slaughter against the Disciples of the Lord , did now that he was converted and sanctified , speak supplications . It is the fashion of a great many , when the Lord's day comes , they will go out to hear , and they are for variety , this man and that , and twenty more , possibly three Sermons upon a day , peradventure four : and I do not blame any for being swift to hear , it is an excellent thing to see Christians hungry , and of good appetites , so that they do but allow themselves necessary time for concoction , and be not wanting to personal and Family duties ; but Conscience , do thou speak , and that loud enough to make guilty Persons hear and feel too : be there not some of these , who at home are never upon their knees before God ? If a man could look into their Houses , and into their Chambers , he would find that Prayer is quite shut out from thence . And for my part , I cannot but tell you , That let these Persons hold their heads never so high , and have obtained never so great a name , I can look upon them as being no better than a company of walking Ghosts , such as do really want an inward vital principle , and are carried up and down from one Congregation to another by some external consideration . Prayer is a breathing in Heaven's Air , it is the breathing of the Soul in the bosome of God ; it draws in spirit and life from him , and then again it pours out and empties it self into him : and it is full out as possible for a man to live a natural life without natural breathing , as it is for him to live a spiritual life without spiritual breathing , I mean , without Prayer . You know when God promiseth his Spirit , Zechar. 12. 10. he doth it in these Expressions : I will pour out upon the House of David , and the Inhabitants of Jerusalem , the Spirit of grace and supplications . Wheresoever the Spirit of God comes and dwells in the Soul as a Spirit of Grace , there he doth certainly act as a Spirit of Supplications : and the Apostle Paul saith , Rom. 8. 15. That the Sons of God receive the Spirit of Adoption , whereby they cry Abba , Father . Which imports a filial boldness and confidence in dealing with him by fervent Prayer . I remember what you may meet in 1 Cor. 13. 1 , &c. Though I speak with the tongues of men and Angels , though I have the gift of Prophecy , and understand all Mysteries , and all knowledge : though I have all faith , so as to remove mountains ; though I bestow all my goods on the poor , and give my body to be burned , yet if I have not Charity , it profits me nothing ; I am nothing , but as a meer sounding brass and ●inkling cymbal . What he there speaks of Charity , or Love , which doth indeed make Actions lovely in the sight of God and men , and puts a lustre and beauty upon them ; the very same may be affirmed concerning Prayer . Let a man be never so well accomplished ▪ never so raised in his attainments , never so fluent and warm in his discourses , never so eminent for his profession , never so frequent and attentive in his hearing , never so abundant in acts of Charity , yet if he be a prayerless Person , he is nothing ; nothing in Religion , nothing to purpose ; all his parts and performances , though many and specious , will amount to nothing ; in Heaven's Arithmetick they will be of no more significancy , than so many Cyphers without a Figure , to put a value into them . That which I have said , amounts to thus much ; To live without Prayer , is utterly inconsistent with a gracious and holy frame ; and all that such an one doth , will never turn him to a good account . You may as soon live a spiritual life without Faith , as live by Faith without Prayer : for , as was before observed , they that believe , will speak . When God hath kindled a spark of Grace in the Soul , it will be working in a way of Prayer ; that spark will fly upward , and carry the Soul along with it . Thus we find it in Psal. 39. 3. My heart was hot within me ; while I mused , the fire burned : then spake I with my tongue . What did he speak ? Prayers . Lord , make me to know my end , and the measure of my days . Therefore my advice is , that you would either take up Prayer , and follow it as a principal part of a Christians work , or else lay down your Profession ; boast not of a filial Relation to God , while thou art not possessed with a filial spirit and disposition . Never talk of your being acquainted with God , and some of his Friends , when in all your lives you never spake one serious hearty word to him . If you are resolved to live without Prayer , be so just and reasonable as to put off the honourable name Christian , which doth by no means belong to you , and call your selves Heathens , Beasts , nay , which is worse , though not too bad for you , down-right practical Atheists . Secondly , Your Condition at the present is very miserable , though you know it not : so long as you live without Prayer , you live without a blessing : whatsoever may light upon you , the blessing of God is the portion of a praying People . If you will look into the Book of God ( which , I believe , you seldom do ; for those that will not beg his mercy , will not labour to know his will ) you may see how much it cost Esau to get a blessing from his Father Isaac , he shed many tears , and lifted up loud cries ; Gen. 27. 33 , 34. Isaac told him , that one had brought him Venison , which he had eaten of , and he blessed him , and he should be blessed . It is said , When Esau heard the words of his Father , he cried with a great and exceeding bitter cry , and said unto his Father , Bless me , even me also , O my Father : and when Isaac answered , vers . 37. Behold , I have made him thy Lord , and all his Brethren have I given to him for Servants , and with corn and wine have I sustained him : and what shall I do now unto thee , my Son ! Vers. 38. Esau said unto his Father , Hast thou but one blessing , my Father ? Bless me , even me also , O my Father ; and Esau lifted up his voice , and wept . What , art thou so poor , O my Father , as that in giving one blessing , thou hast given away all ? Hast thou not reserved one ? And all this he was fain to do , before he could obtain . Yea , and it was not only thus with a profane Esau , who might well be thought to have forfeited the blessing by his selling his Birthright ; but even good Iacob himself , when he would have a blessing from Heaven , he was constrained to wrestle with the Angel for it , and to put forth all his strength in the conflict , and to keep his hold , though the Angel se●med willing to shake him off ; yea , and to tell him at last , that he would not let him go until he had got it . Thus it hath , been formerly : Blessings come down from Heaven upon the wings of Prayer . And what , O man , dost thou think , that the Blessings of God are fallen so much in their price , and grown so cheap at this day , as that they go a begging ? Or that men may have them without asking for ? God hath been wont to stand more upon his Honour than so : and therefore hath declared his will , that Prayer shall come in between the Promise and the Performance ; he would have his People sue out the Promise before they shall have the good which is contained in it ; as is evident from that well-known Scripture , Ezek. 36. we find the heart of God greatly inlarged to his People , and Promises flowed in abundance from him , and He gives them the assurance of his fixed resolution in the thing . I the Lord have spoken it , and I will do it . Do not you doubt , call not my truth in question , I will be as good as my word . Yet observe what follows in the 37th verse ; Thus saith the Lord God , I will yet be enquired of by the House of Israel to do it for them . All those great and good things had been in the heart and purpose of God from eternity , and now he was graciously pleased for their comfort to put them into his Promise ; but if they had a desire to have them , they must send Prayer to Heaven for them . Holy David tells us , Psal. 3. 8. God's blessing is upon his People : and certainly every one will grant that there is a great deal of reason why it should be upon them exclusive to all the World beside ; upon them , and upon none but upon them : they only have been by the Lord Iesus redeemed from the curse of the Law , and therefore they only can lay a rightful claim to the Blessings of the Gospel . God may , yea , and he every day doth give bread to his Enemies ; but surely as long as they continue his Enemies , he will not give them his blessing ; and indeed why should they expect it ? But now , O prayerless Soul , how wilt thou prove thy self one of his People ? Thou hast upon thee those Spots which are not the Spots of his People , when at the same time thou dost want those Marks which are the Marks of his People : thou who spendest thy days without prayer , dost pay no homage unto God , thou ownest no dependence upon him , thou givest him no reverence , thou dost him no service , thou bringest him no honour , and I pray , tell me , why should his blessing be upon thee ? God may deal bountifully with thee ; possibly he doth do so already , and gives thee waters of a full cup ; it is his manner ; many srcaps and good bits fall under his Table ; He lets them fall on purpose for his Dogs to gather up : his Sun shines , and his Rain falls upon barren Wildernesses and noysome Dunghills , as well as upon fruitful Fields , and pleasant Gardens ; Outward mercies are therefore called Common Mercies , because all have their share in them , the just and the unjust too , the evil as well as the good ; so that the Wise Man tells us , No man can know either love or hatred by all that is before him . Therefore let no man be proud of his temporal Enjoyments , nor of an elated Spirit , because he is of a raised condition , and stands upon the World 's upper ground . If thou hast no other arguments to use , but those thou fetchest from the World's Topicks , thou wilt never prove thy self Heaven-born , nor make out thy Title to the happiness and glory which is above . God indeed may fill thy Pocket , and spread thy Table , furnishing it with variety of Dainties ; He may cram thy Bags , and make thy Cup run over ; He may throw into thy Possession Houses and Lands , as he gave Quales to the Israelites , in his wrath ; and if thou wilt take the pains to turn over all thou hast , and make as diligent search as thou canst , thou wilt not find one blessing in it ; many a Creature , and in every one a curse : thy Cloaths have a plague in them , witness thy Pride ; thy Table is thy snare , witness thy excess ; and Riches are laid up by thee to thy hurt , whilst thou makest them thy God , which should be no more than thy Servants . Thus it is with thee at present , and thy present condition is thy best condition : unless thou growest better , that will not : all that thou canst do , is to rejoyce in sense , thou must leave it to others to rejoice in hope . But however , if it will do thee any good , and the Lord grant that it may , we will enquire what is like to be hereafter . Therefore , Lastly , Let us look on to the consequence , and consider what will follow this sinful bruitish negect of your unquestionable duty . You know , your own Consciences tell you , that you do not pray ; you are not convinced of any need that you have of it : other things there are which you think you cannot be without , such are your Jovial Companions , and your vain antick Dresses , but you can be , and do very well without Prayer ; you taste no sweetness in it : ranting and roaring is musick , Healths and Huzza's , Balls and Masques , are ravishingly delicious ; but to you , Prayer is a very dull and insipid business . But , I pray , what will be at the last ? I would stain have my best at last , and so would you too , if you be wise : if you have not your best at your latter end , you will be found fools at your latter end . I find an excellent wish concerning Israel of old , whether it was God's wish ▪ or Moses's , or both , I am sure it was very good , and carried in it a great deal of love ; Deut. 32. 24. O that they were wise , that they understood this , that they would consider their latter end . By latter end there , according to the judgment of Expolitors , we are not so much to understand their death , as the end and issue of that course which they were then steering . O that they would seriously think with themselves , and wisely foresee whither that way would bring them , in which they were then walking . It was a very smooth and pleasant way , it was paved with delights , but the great business was , whither did it lead them ? It is my hearty wish for you , whoever you are , that you would once in a day retire your selves , and get alone , and seriously think what your total neglect of Prayer will produce , when you are on a Death-bed , and after Death , in Eternity . First , What fruit you will have from hence , when Sickness Arrests you , and you find that the King of terrors is at your very door ; that will be a dismal time , and it will cause many thoughts and tremblings of heart ; and then , if ever , you will stand in need of Cordials , and happy the Man that hath his comfortable Reflections and Prospects to support his Spirits ; who can look back to his Life past with peace , and look forward to Eternity with hope . When a Child of God , that hath maintain'd a close and intimate Communion with his God , and given himself unto Prayer , comes to lie upon his Death-bed , he is so roughly handled by that last enemy , that he cannot pray ; his heart is so faint within him , and his pains are so strong upon him , that he hath not any leisure for that work in which he hath found so much sweetness , and for which he hath so dear a love : Alas then his case ! his weakness , his agonies , his tumblings and tossings are such , that he cannot pray as he was wont , only sigh and groan , and lift up an eye , and give a look toward God's Holy Temple , and dart up a short ejaculation : Poor Soul ! that is the utmost length he can go , and it is no small grief to him that he is so straitned and confined . Holy Asaph put this among the Reasons of his bitter complaints , Psal. 77. 4 That he was so troubled , that he could not speak . But at that very time he can relieve and comfort himself with his former praying , and former walking and Communion with God ; his former seeking of God , and conversing with him . When there was a message of death , by the Prophet , brought to Hezekiah , he could send this short Petition up again to Heaven , Isa. 38. 3. Remember , now , O Lord , I beseech thee , how I have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight . He could do but very little then , his strength was gone , and his breath was short ; but he could with comfort remember , and desire God himself to remember how he had walked , and what he had done in his Halcion and healthful days . So when a gracious person is disabled for his work , he can think thus , There is a stock of Prayers which I have laid up in Heaven , against such a time of need as this is ; and the thought thereof will be a singular support and comfort to him . But what do you think will become of you at such a time , you that have been all your days strangers to this work ? When you come to dye , you cannot pray , your distempers and pains will not l●t you , and you do not know how to go about it , nor how to do one stroke at it ; and it will then be a sting and horrour to you to think , that when you were in health and strength , and all things well with you , you would not pray . You were called upon often , by your godly Ministers , and by your gracious Friends and Relations , but you would not . At a dying hour you will have no fitness for that work ; and all the time that you lived before , you had no heart to it . But possibly you will comfort your selves with this , that when you are sick , and full of fears and inward disquiets , and you are not in a capacity of praying for your selves , then you , or some of your Friends for you , will send for some godly Minister or other , and desire him to pray for you . Well , suppose that is done , and the Minister sent for , comes , if he knows what a wretch thou hast been , and how much thou hast neglected God and thy Duty all thy days , What straitnings of Soul must he of necessity be under as to thee ? With what holy confidence and hope may we go to God in Prayer on the behalf of a godly person when sick , if we can say to God as they did to Christ on the behalf of Lazarus , John 11. 3. Lord , he whom thou lovest , is sick ? But what a damp must it needs be to us , when we think we are going to God for a sick and dying Man , but such an one as neglected God , and hated him , and lived without him , and in open rebellion against him ? I fear , I fear , there are too many among us that befool and deceive themselves with this , That if they can get a Minister to Pray by them ( especially if it be such an one as will give them the Sacrament too ) oh , then all is well , and their Souls go immediately to Heaven without any stop by the way , and the Gate of Glory is opened to them , and entrance granted ; but it is probable that will not do , and that these Men build their high hopes upon a Sandy-foundation that will fail them : And I would fain know what great encouragement , or what sufficient ground we have to believe , that we shall carry them in the Arms of our Prayers safe to Heaven , who would not themselves take one right step in the way that leads thither ; would never be humble Petitioners for the pardon of their Sins , or for the Life and Salvation of their own Souls ? That I look upon as exceeding worthy of your observation and repeated thoughts , which we meet with in the 1st of Samuel , chap. 12. After that good Man had faithfully reproved the people for their great wickedness in asking a King ; and likewise put them into a great consternation by a Storm of Thunder and Rain in the time of Wheat-Harvest , which was unusual in that Countrey ; they became humble Suitors to him , saying in verse 19. Pray for by servants unto the Lord thy God , that we die not . That request he was most freely wil●ing to grant ; God forbid , saith he , that I should sin in ceasing to pray for you . He had prayed for them , and would continue to pray for them . But now mark and remember that which followeth in vers . 24. Only fear the Lord , and serve him in truth with all your heart . Which is , as if he had said , I will not be wanting to my Duty , you are a people that I dearly love , and heartily wish welfare and prosperity to ; I will speak for you , and plead for you , and wrestle with God for you ; but do not you lay too great stress upon my Prayers ; look to it that you be not found sinning against God , whil'st I am praying to him for you , left you do your selves more mischief than I can do you good . My Prayers will not prevail on your behalf , unless you will resolve to fear God your selves , and to seek and serve him your selves , and pray , and honour and obey him your selves . By warrant of that Scripture , I do now say to you , when you are sick and in distress , and fear you shall dye , you will call the Ministers to pray for you , and we are ready to do it ; when you send for us we will come ( only I wish that we may be sent for sooner than we are by some of you , viz. while you are able to give us an account of your selves , and in a capacity of receiving counsel and advice ) and when we come , it shall be with bowels of pity and compassion , and we will pray for you heartily , and with all our might ; but do not you trust to that , and pass the time of your health and strength in a supine carelesness and neglect , but now make Prayer your business , go to the Throne of Grace upon your own errand , and seek God your selves . Secondly , Consider what will be the fru●t of this total neglect of Prayer , after Death hath put a period to your sinful careless Life , Enoch , while in the way , walked with God ; and then in the end God took him . The Communion was begun here , that shewed the Holiness of Enoch ; in Heaven it was perfected , and that made his happiness compleat . A Praying Saint doth at death go up to the Quire of Angels and glorified spirits of just Men , to joyn with them in their loud and never-ending Allelujahs ; they lived a Life of Prayer upon Earth , and they shall live a life of Praise in Heaven . But what will become of you that are altogether strangers to the work ? what kind of Eternity is that which you shall launch into ? How unspeakably doleful will your condition be in the other World ? You are not fit for the work of Praises , for your instruments are not in tune for it , there never was any thing done here for the putting your hearts in frame ; from you there would proceed nothing but jarring in the midst of that most pleasant and melodious Consort . You cannot pray to God , which is the work of poor indigent Beggars ; How then can you exalt and praise him , which , to do , is the work of holy and ever-blessed Angels ? And then if you are not fit for Heaven , you will be fit for Hell ; if no company for Angels , then for Devils ; if you will not pray here , you shall in the torment and bitterness of Soul roar and howl there ; you will not honour God , he will punish you ; you cared not for the knowledg of his ways , and you shall not know his rest ; you will not seek his face , and you shall not see his face : No , no , down you shall be thrust into that lake where there shall be fire to torment , but no light to refresh ; where there shall not be the voice of joy and triumphs , but weeping and wailing , and gnashing of teeth . In this Life you send up no Prayers to God , but live as if you did not know him , as if you did not need him , as if you had no love for him ; and the truth is , you have not . Well , remember this , He lets you alone at present , and carrieth as if he took no notice ; but he will deal with you accordingly , when he hath you in the next World , the place of giving out rewards and punishments , rendering unto every one according as his work hath been ; there you shall have tribulation and anguish , but God will not be affected with your miseries , nor will he pity your groans , nor have any respect to your tears . Lay these things to your hearts , and be convinced of this , that Prayer is your interest ; set upon the work , if you did but get acquaintance with it , you would love it ; if you were but once used to it , you would never leave it . Psal. 116. 1 , 2. I love the Lord , because he hath heard my voice and my supplications . Because he hath inclined his ear unto me , therefore I will call upon him as long as I live . And that was long enough ; longer he should not pray ; so long he would ; there is no Praying-work in Heaven : Well , said David , I will ply it here , and follow it hard now . He had found the good ; and tasted the sweetness of it . VSE . In the second part of this Use of Repr●hension , I shall direct my Discourse to those who are altogether for Publick Praying , getting into Churches , and such ( as they call ) Consecrated places , there to shew ( I think that is a word very proper to the design ) their Devotion ; though I do not see , but that when their hours of Prayer are come , and their Service is doing , their Churches are exceeding empty , which is indeed a shame to them ; for if they are persuaded in their Consciences , That is the way of God , why do they not frequent it ? If they are convinced , That is the work of the Lord , why do they not abound in it ? There is a great cry among them for that form and Mode of Worship , and I heartily wish it may do them much good that love it ; but since their cry for it is so loud , why is their devotion so little ? Why do small matters keep them at home upon week-days ? why do they chuse Taverns and Ale-houses , rather than their places of Prayer ? Let them look to it , that their seeming zeal do not come from a bad Principle , and be not directed to a bad end . I shall not speak a word against the Liturgy ; That is not my business , who desire to follow those things that make for Peace , Let those that like it and chuse it , use it if they please ; let them that find it heart-raising , heart-warming , heart-inlarging , go on in their attendance upon it : I envy none that which they like , and may do them good , especially when I have that which pleaseth me better . Blessed be our Gracious God , and thanks to those in Authority over us , we have liberty to serve God according to our Judgments and Consciences ; yea , and that Liberty established by a Law. We know there are many Adversaries that are enraged at it ; but through Divine Goodness , there is a wide and effectual door opened , the Lord grant none may be able to shut it . That which I blame many for , is their Idolizing of Publick Places , as if they did put an Holiness and Virtue into work done in them ; and as if Publick Prayer were enough , and would serve for all . How have we some superstitious persons , as they pass through an Abbey , Cathedral , &c. not only bare their heads , but drop upon their knees in a Pew , or at a Pillar ! And others , that I have known , when the Bells chime in , up they get , and to the Church they go , and there they sit till the Service be finished , and that they think sufficient , and with that they do at present put off their Consciences , that is all the Prayer they make , then to Eating , and Drinking , and Visiting , and Gaming , there is no Praying in their Families , none in their Chambers and Closets ; I appeal to your Consciences in the Case , and accuse no body living , unless their Consciences accuse them . Now , my Friends , what do you think of this ? Is it well ? will this do ? is this the way to please God ? Is this to fill up your days and places with Duty ? Is this to deal bountifully with that God , who doth deal so bountifully with you ? Is this to fit your selves for the giving up your account unto God ? The proud Pharisee went to the Temple to pray ; but when he had done , he came away with a world of sin in him , and with a load of guilt upon him . He did , indeed , justify and applaud himself ; but God's Soul abhorr'd and loath'd him . Whereas the poor , humbled , broken-hearted Publican stood a great way , and prayed in the Spirit from an inward and deep sense of his own vileness , and he was sent home to his House justified ; God gave him a Pardon and a Smile . I shall not spend much time or pains about this sort of Men , because I conclude their prejudice is so great , that they will give very little heed to any thing that I shall say , though delivered with all possible meekness , and really designed for their good ; yet not knowing what it may please that God to do upon them , who is the Father of Mercies , and God of all Grace , and hath the hearts of Men in his hand , and can make what impressions upon them , and changes in them , seem good in his sight , I shall not pass them by altogether in silence ; but offer to their consideration these two things , which , in my judgment , carry something of weight in them . First , Places do not add any value to Actions of Religion , so as to commend them to God. I remember , that which after the discourse of Cornelius , Peter said unto him , Acts 10. 34. Of a truth I perceive that God is no respector of persons ; but in every nation , he that feareth him , and worketh righteousness , is accepted of him . And I may say , as there is no respect of Persons with God , so there is no respect of Places with God ; He hath no more esteem for the Chancel , than for the body of the Church ; and that which is within the Rails , is no more Sacred than that which is without them . There is as near , compendious , and direct a way to the Throne of God from thy House , O Believer , as there is from the Church , or the most magnificent Cathedral ; and those Supplications which are made and presented there with an holy heart , by the assistance of the Divine Spirit , and in the name of Christ , shall find as free an access to God , as ready an audience with him , and as gracious an acceptance . It is indeed by us , and all , granted , That the Temple at Ierusalem was an holy place ; yea , there was in it , not only an Holy Place , but the Holy of Holies . God himself had sanctified it , and appropriated it to his own most solemn service ; there he had been pleased to place his Name , that was an excellent Type of the Lord Iesus , our ever-blessed Mediator ; and where-ever the Iews were , into what Countrey soever they were scattered or carried Captive , they were to pray toward it . Dan. 6. 10. When Daniel knew that the writing was signed , he went into his house , and his windows being open in his chamber towards Ierusalem , he kneeled upon his knees three times a day and prayed , and gave thanks before his God , as he did afore-time . But that Temple being destroyed , and not so much as one Stone left upon another , that Church-state being at an end , and that dispensation ceased ; I know no such thing as Holiness of Places here below . The Synagogues among the Iews in the Land of Canaan were not Holy ; but only convenient places for them to meet together in for the performance of publick Worship , and waiting upon God in the way of his Ordinances . And our Churches at this day , come not in the room of the Temple , but of those Synagogues . There was indeed a very great stir and hot contention in our Saviour's days , and before , about the place of Publick-worship , between the Iews and the Samaritans : The Iews were for the Temple built by Solomon at Ierusalem , and they were in the right ; for that was the place which God had chosen and appointed . On the contrary , the Samaritans stood stifly for the Temple , which had been built by their Ancestors upon Mount Gerizzim . The Woman of Samaria , having an opportunity put into her hands , did in Iohn 4. 20. start the Question , and propound it to our Saviour , seeking , as one saith , to be by him satisfied about it , as in a case of Conscience . Now it is worth our while to observe his Answer thereunto , which you have in Verse 21. Iesus said unto her , Woman , believe me , the hour cometh when ye shall neither at Ierusalem , nor in this Mountain , worship the Father . Prayer , Ordinances , and the Worship of God , shall not be restrained to this place nor to that ; it shall not be more pleasing , powerful and prevalent in one place , for the place's sake , than it is in another . Add hereunto , that which the Holy Apostle Paul saith , in 1 Tim. 2. 8. I will , that men pray every where , lifting up holy hands , without wrath and doubting . Mark his manner of expression , I will ; he speaks with Authority , we may be sure he received this from the Lord. He would never have said , I will , had he not been sure that it was God's will ; it was God's will , and therefore it was Paul's will. But what was it ? That Men do not look to the place in which they pray , but to the manner how they pray ; let them pray any where , every where , in what place they themselves judge fit and convenient , so that their hands be washed in innocency , and their hearts are but cleansed from their filthiness and superfluity of naughtiness . Holy and pure Prayer shall be welcome to God , and have a most gracious reception , from what quarter or corner soever it comes . We find that good Ionah prayed unto the Lord his God , when he was in the Belly of the Fish , which was so dark and dismal a place , that he counted and called it the belly of Hell ; yet his Prayer made there , did not lose its way , nor fail of the end for which it was sent . Ionah 2. 2. I cried by reason of mine affliction unto the Lord , and he heard me ; out of the belly of hell cried I , and thou heardest my voice . Secondly , I do advise and desire you to examine your selves , and to be better studied in , and acquainted with your own hearts , than , it may be , as yet you are ; for I cannot but tell you , though this be an excellent work , and necessary for all that would manage Religion to everlasting advantage , and approve themselves to God ; so it is in a particular manner necessary for them that lay so much stress upon places , and other things of like nature , to watch their hearts narrowly , and to keep a very strict eye upon them , lest by those superstitious observances , they be found wanting to , and of the very vitals of the Duty , and hug and please themselves with a rotten and stinking Carcass , where the Soul and Life are wanting ; and as our Lord said to the Pharisees , Matt. 23. 23. Wo unto you , Scribes and Pharisees , hypocrites , for ye pay tythe of mint , and anise , and cummin , and have omitted the weightier matters of the law , judgment , mercy , and faith : They neglected the magnalia legis , the great things of the Law , while they were greatly solicitous about the minutula , the little things , which did speak the unsoundness of their hearts ; so what shall we think of them who spend all , or the greatest part of their care and heat about those things which come not under any express command of the Divine Law ? They that are most curious about their Bodies , are , as it is to be feared , most careless about their Souls ; they spend so much time at their Glass , that they have none for the Bible ; they are so careful that a Pin be not stuck amiss in their Cloaths , that they leave every thing amiss in their Hearts ; by the Garbs and unreasonable Dresses , in which some sillily proud persons come into the Assemblies , it is easie for Spectators to determine how they spent and profan'd the Morning of the Sabbath at home ; and we may apprehend and fear the same in the present case , that those persons who are so much set for such things as this , are , at least , very apt and prone to bestow none of their care about that which deserves most ; they are so much for the place , that they forget and neglect the heart ; they are so thoughtful where they pray , that they do not mind how they pray ; they are so set for a form , they do not mind , nay , possibly they hate the Power . But by the way , let●me whisper this in the ear of these persons , That the Altar will not Sanctify a corrupt thing : If you bring dead , formal , lifeless Prayers , though you offer them up in your Consecrated Churches , nay , at your adored Altars , they will not come up with a sweet smelling favour and acceptance before God. I would not have any body think that I do , God forbid that I should say , A Form of Prayer , and Formality of Heart , are inseparable Companions ; I do not doubt but meer formal Professors are most for forms ; but I dare not affirm that all those who make use of Forms , are meer formal Professors . I do not doubt but some looking upon Forms as lawful , and out of modesty , and an humble sense of the lowness of their own parts , do make use of Forms when they pray with others , and are conscientious in the use of them ; and they do accompany the Petitions , Confessions , and Thanksgivings contained in them , with sincere affections , and do meet with a gracious acceptance with God , and do enjoy a communion with his Holy Majesty . But this I will also be bold to say , and if any be offended at it , upon them be it ; That constant stated forms of Prayer and Formality , are borderers upon one another ; they live at no such great distance , but that they frequently , yea commonly , meet together in the same Service , and in the same Persons : And really I am of the mind , that it stands them in hand , who make use of forms , to be very cautious , and look warily to themselves , lest they do , even before they are aware , fall into formality ; that indifferency and lukewarmness of Spirit which God cannot endure . When in the forequoted Scripture the Woman of Samaria fell into discourse with Christ about the place of Worship , whether it ought to be at Ierusalem , or in that Mountain , viz. Gerizim ? our Saviour did wisely and graciously take her off from that , as a matter not so momentous as to deserve either her Enquiry , or his Resolution ; and fell to acquainting her with , directing her to , and putting her● upon the Spirituality of that Worship , which is to be performed , as that which she and every one ought principally to attend unto , because it is that which the heart of God is most for , and upon which his pure eyes are chiefly set . 4 Iohn 23 , 24. The hour cometh , and now is , when the true worshipers shall worship the Father in spirit and truth ; for the Father seeketh such to worship him . God is a spirit ; and they that worship him , must worship him in spirit , and in truth . Spiritual Worship is most congruous and agreeable to God. Childish Toys please Children , who have no more wit ; outward Pomp and Ceremonies please vain men , who have not so good hearts as they should : but spiritual Worship is acceptable to that God who is himself a Spirit ; such Worshippers he seeks , others he rejects when he finds them ; therefore you must be such , if you would find favour , or receive a Blessing . And to shut up this particular , I will only add , That if men were once set , as they should be , for the spirituality of Worship , they would not be so unreasonably eager as they are for , nor so tetchy , froward and contentious about Places , Modes , and Forms , which can fetch their pedigree and original no higher than meer human Invention and Appointment . Enough of that ; and it will be well if some persons do not think this a little too much . VSE . In the third and last branch of this Use of Reprehension , my work will be to awaken , rouze , and startle ; to convince , and bring those to judge and condemn themselves , who live without secret Prayer : I hear from some , and I do more than partly believe it , That there are many Professors , and those too of some Name and Eminency , who live under the dreadful guilt of this sinful omission : and if there be some such , how great may we suppose the total number to be , of them who are this way chargeable ! tho' let them be never so many , every one of them , Man , Woman , and Child , is known to that God who observes our down-lying and our up-rising , and is acquainted with all our ways . There are those that will come to publick Ordinances , that they may not be counted Heathens , nor suspected to be Papists , which Party now , blessed be God , is under great infamy and reproach , tho' not greater than they do deserve , upon account of the very Principles of that cursed Religion which they have embraced , and do profess : Yea , and they will attend upon those Ordinances which they think are most purely administred , and also join themselves in Communion with those Churches which they look upon as being of the most Scriptural Constitution , that so they may be reckoned among Christians of the highest Form , and chiefest Rank ; yea , and peradventure they will set up Family-duties , they will call their Children and Servants together , and all under their ●oof and Charge , to seek the Lord ; lest upon a discontent or remove , some-body within doors should tell tales , by means whereof their reputation should be blasted , and the truth of their Religion called in question by any of those to whom they are desirous , yea , ambitious of approving themselves . But , wretches as they are ! as for Prayer by themselves , either in Chamber or in Closet , or any where else , they do lay it aside altogether . God himself will be a swift Witness against them , that He and they never so met together . They find much other work , and can do many other things when they are alone : They can spend a great deal of time at the Glass , viewing and dressing themselves ; they can tell their Money , and read over their Bills and Bonds : but as for Soul-searching Works , and Heart-examining , and seeking after God , either acquainting themselves with him , or making their requests known to him , they are utter strangers to it , and never troubled themselves about any thing of that nature . Now let me ask you , Is this kind ? Is there any thing of ingenuity in it ? Can the great God , unto whom you are infinitely obliged , take it well at your hands ? You would have God look after you in all places where you come : You do not indeed delight in his Company , but would be the Objects of his Care ; you would have his Mercy and Goodness follow you all the days of your life . If Israel wanted any thing in the Wilderness , if they had not Water here , and Flesh there , they took pet , and fell a grumbling . You expect that God should secure you , and support you , and supply you , when you are alone , as well as in Company ; and I would have you give me , if you can , one good reason , why you will not seek and serve Him when alone , as well as in Company ? And I desire you to study the frame of the Spouse's Spirit , and take notice of the resolution she took up , and consider whether there be nothing in it worthy of your learning and imitation . Cantic . 8. 1 , 2. O that thou wert as my brother , that sucked the breasts of my mother ! when I should find thee without , I would kiss thee , yet I should not he despised . I would lead thee , and bring thee into my mothers house . Bear with me , while I present you with a few thoughts upon these words . In them you have the Spouse's Option and Resolution . Her Option or Wish : Oh that thou wert as my brother , that sucked the breasts of my mother . That is , As near in relation and conjunction to me , as near can be : I am for no distance that may issue in strangeness , but the greatest nearness possible , that will warrant familiarity , and justifie a free converse . Oh that thou wert as my Brother ! mine own Brother , my Brother in all respects , who did not ouly lie in the same Womb , but was nourished and brought up with the same Milk , and sucked the same Breasts . Well , suppose it had been so ; what then ? what advantage would she have had ? what encouragement would she have taken from thence ? That you may see in her Resolution , which fixed upon two things : When I should find thee without , I would kiss thee ; the world should see , that I have an heart , and love for thee . But what , O thou enamour'd Spouse , thou faithful Turtle , what of that ? Others will do so too ; they will have their lipkindnesses , who are meer strangers to an hearty and sincere affection . How many men will abound in expressions of love when they are without , extraordinary kind to their Wives in the streets , and in their Neighbours houses ; huge loving and good-humour'd before folks , when they are meer Dogs , or rather Devils within doors ; Naphtalies abroad , that give goodly words ; but Nabals at home , where their Tongues are sharp Swords . Let such men know , and tremble while they know , there is a God in Heaven , and a Conscience in their own bosoms , that curiously observe and record all . And just so it is in the present Case . A great many will seem to kiss Christ abroad in a Church , and at a publick Ordinance ; who there so devout as they ? They will cringe and bow to his very Name , Iesus ; a great stir they make , but it is nothing else than a Complement ; when they turn back upon the Church , they turn their back upon Christ too ; and going home , they leave at the Church-door all the respect and kindness which they would be thought to have for him . But the Spouse was acted by another Principle ; she carried the same dearness of affection to Christ along with her to all places where she came ; and therefore she resolved not only to kiss him when she found him without , but likewise to lead him , and bring him into her mothers house ; She would be as dear over him , and respective to him at home , as abroad ; she would indeed be glad to meet him abroad , to meet him in the High-way of his Ordinances ; thither she goeth , there she walks , and waits for that very purpose ; she esteems Ordinances , because they are divine appointments , and have the stamp of God's Authority upon them ; but she rests not in the bare enjoyment of them , but in and by them would have communion with Christ himself ; and let her Sanctuary-sighs , and sense of his Power and Glory there , be never so clear and sweet , she would , for all them , long to have him at home ; home would not be home to her , but a Wilderness , an Hell , if she could not have communion and an intercourse of kindness with Christ there . And this which we find her in that place fixedly resolved to do , was no more than what she had formerly done , when she had been so happy as to meet with him . She had found it was a thing seasible ; Christ was easie to be intreated ; if desired , he would not refuse to come under her Roof ; and she had found how much good she got by his Company , that in having Him with her , she had All in him . That she had done thus before , you may see in Cant. 3. 4. It was but a little that I passed from them , but I found him whom my soul loveth . And glad she was that she had found him ; she did not repent of the great pains and many weary steps that she had taken in the search . But what did she do now that she had found him ? She tells you , I held him , and would not let him go . I am persuaded Christ did not intend to leave her , he delights to stay where he is welcom and made much of ; nothing drives him away but unkindness . Yet true love is jealous and afraid : He hath withdrawn , and I did not know then how to be without him ; when my Sun was gone , it was dark night with me ; and therefore she would make as sure of him as ever she could : He was too good to part with , therefore now she had got him again , she would keep him . If you ask , How long ? she tells you , Till she had brought him into her mothers house , and into the chamber of her that conceived her . She was for secret Duty and Fellowship , Chamber-enjoyment and Communion . And I think this may be taken for granted , that there is not any one truly gracious Soul , who knoweth what it is to have the sweet gracious comfortable presence of Christ , and what it is to lie and labour , sigh and groan under his subductings and absence , but will be of the same mind with the Spouse ; having recover'd his loss , he will in a pang of love , and rapture of joy cry out , O thou whom my Soul loveth ! hast thou been gone so long , and have I been mourning and lamenting after thee so long , and seeking thee so diligently , going , and weeping as I went , dropping tears faster than I took steps , and have I found thee at last ! I will not part with thee : if thou wilt not take me up to thee , thou shalt not deny to go along with me ; unless desires and longings are grown insignificant , unless Prayers and Tears have lost their wonted power , I will have thee to my House , to my Family , to my Chamber ; I am now set for the greatest privacy , and for the sweetest intimacy : there will I pour out my fervent Prayers , and there I will humbly and patiently , yet with inflamed longings , attend thy pleasure , and wait thy gracious Answers . We find that holy Abraham did erect Altars to God abroad , in the several places to which he came . God had his Tables for Abraham , and Abraham would have his Altars for God ; God was very gracious , Abraham very ingenuous ; God was bountiful , and Abraham grateful . At Sichem the Lord appeared to him , and there he built an Altar , and another he made near unto Bethel ; and another in the Plain of Mamre : and doubtless , as he had his Altars , so his Sacrifices ; as all places were witnesses of God's kindness to Abraham , so he would have them witnesses of his mindfulness of God. Yea , and as he had his Altars abroad , so , as you have already heard , he had his Grove at home ; an Oratory , a place of Prayer , where he called on the Name of the Lord , the Everlasting God. There are those in the world , and among our selves , who can find Altars abroad ; and if there be none , they will make some ; they had as lieve be without Churches , as without Altars : And oh ! how do they admire them , as the most holy places , tho' there be no Sacrifice ! and how do they plead for them , and stoop and bow to them ! and herein they place a main piece of their Religion , tho' it be but a piece of foolish Superstition , if not something worse ; from which God deliver England and other Reformed Churches , which do yet need a further Reformation . Well , these people have these things abroad ; but suppose one should ask them , what they have at home ? May they not say , We have rich Tables , full Cups , stately Chambers , Down-beds , yea , and Cards and Dice , Healthing and Ranting , Chambering and Wantonness ? Yes , it is very probable : But what is there of the Service of God , of the Worship of God , of any Honour done to God ? Nothing of all this ; no , nothing at all . And art thou one of this number ? then I earnestly desire thee to think with thy self , and seriously consider , what a profane place is thy Closet , in which there is no Prayer ; how it stinks in God's nostrils : Whatever other Sweets thou maist have , where there is no holy Duty to perfume it ; what a wicked place , what an Hell is thy Chamber , out of which the Glorious Majesty of Heaven is , so far as thou canst do it , excluded ! If there be no Prayer there , then for certain there is no God there ; I mean , by his gracious presence ; and if there be no God there , then there are a thousand Devils . But my chief design is not to deal at present with the gross and openly flagitious ; I have no cause to wonder that they have no such thing as Prayer in their Chambers and Closets , who do by their loose , vicious and abominable Lives proclaim to all that know them , that there is no fear of God before their Eyes ; I would indeed speak a thousand words to do their Souls good , and think my time and labour well bestowed : But now my business lieth among Professors , those of them who live in the shameful neglect of Secret Prayer , to whom I shall propound these four Questions , and let them consider what Answer they can give . First , Art thou a Christian indeed , or art thou not ? Secondly , Dost thou make Religion thy business , or dost thou not ? Thirdly , What account dost thou make of God ? Fourthly , Doth not thy Conscience charge thee with the omission of a Duty ? I desire to deal faithfully with you , as one that must answer before my Judge ; and oh that you would deal faithfully with your own Souls , for it is your great and everlasting Concern . First , Art thou a Christian , or art thou not ? I mean not in Profession only , but in reality ; not in shew only , but in sincerity ; not in word and in tongue only , but in deed and in truth ? thou wilt answer , yes , I am a Christian , God forbid I should be otherwise . Thou sayst well , but the great business is to make it out . How dost thou prove it ? Thou wilt , perhaps , answer , Thou hast been baptized : that is well too , that thy Parents did their duty in bringing thee to that sacred and solemn Ordinance of initiation , and thereby binding thee to the faith , fear and service of thy great Creator , and Lord Redeemer . But my Friend , Is that all thou hast to say for thy Christianity ? Is that all the Evidence thou art able to produce ? I cannot forbear telling thee , That Baptism ( where there is that , and no more ) doth make a company of pitiful Christians . There was an Israelite in shew , and an Israelite in deed . Wilt thou observe and make due use of that which Paul saith , Rom. 2. 28 , 29. He is not a Iew which is one outwardly , neither is that Circumcision , which is outwordly in the flesh ; But he is a Iew which is one inwardly , and Circumcision is that of the heart , in the spirit , and not in the letter , whose praise is not of men , but of God. And in the same sense I may say , that is not Baptism which is only outward , that is not enough to give the denomination ; upon that single account Christ will not own a person for a Sheep of his Fold , a Member of his Body : that lays indeed , on all them that receive it , an obligation unto holiness , and it will greatly aggravate the sins which they afterward live in the wilful commission of ; but it will not entitle them to Salvation , and everlasting happiness . 1 Pet. 3. 21. Baptism doth now save us by the Resurrection of Iesus Christ : possibly now thou thinkest thou hast enough . Baptism saveth , and what do I need more : but stay , let the Apostle explain himself , which he doth in the very same Verse . Not the putting away the filth of the flesh , by sprinkling water upon the face , according to most ; or dipping in it , according to others ; or plunging the whole body in it over head and ears , according to some ; neither this , nor that way will be sufficient and saving alone . The unregenerate Children of Israel , though circumcised , were unto God as the Children of the Ethiopians , Amos 9. 7. And as one saith , A man may go to Hell with the water of Baptism upon his face . But , saith Peter , the answer of a good Conscience toward God. When Conscience is able to give this testimony of a man , that he hath been baptized by the Holy Ghost , renewed in the spirit of his mind ; that it is his desire to answer the Engagements in Baptism , to attain the blessed Ends of Baptism , and to approve himself to God , ●y walking as becomes one of his Covenant-●eople . Now then let me put the Question to ●hee again ; Art thou a Christian ? hast thou been baptized into Christ ? hast thou ●ut on Christ ? hath he got the possession ●f thine heart , and the supreme power and ●ommand in it ? If thou art a Christian , be ●niform ; let thy whole life be of a piece . ●insey-woolsey Christians ( bear with the ●xpression ) are abominable both to God ●nd Men. What thou art , that be in all ●laces ; having put Christ on , keep him on , ●nd walk up and down , every-where as a ●an in Christ , expressive of Christ , making ●im visible in thy life , and all the passages of it . Do not thou carry like a Christian in the Congregation , and like an Heathen in the Closet . Since God is so very gracious as to admit thee into his House , to tread in his Courts , to sit down at his Table , to feast it with his Children upon marrow and fatness , dainties and spiced wine ▪ be not thou so disingenuous and ungrateful as to shut him out of thy Chamber , when thou lettest in the World and Sin. Holy Paul , speaking of himself , and others of the true Apostles , he saith , 2 Cor. 2. 14. That God made manifest the savour of his knowledge by them in every place : that was a very great and excellent work ; they were not moral Preachers , but Gospel-preachers : They did not preach Plutarch , but Iesus . The Spouse had said , Cant. 1. 3. That the name of her Beloved was as an ointment poured forth . Now said Paul , I determined to know nothing among you but Jesus Christ , and him crucified ; and all the Apostles were acted by the same Spirit , and inflamed with the same love to Christ : they took his name as a box of most precious Ointment ; and whereever they came , they opened it , and made Christ known ; and whereas the Gentile World was exceeding unsavoury , and all places did stink most wretchedly of their Idolatry ; the Apostles perfum'd and sweetned , and brought into them the most delightful savour of the knowledge of the true God in Christ. Now accordingly I would have you act , if you be professors : make every place where you come , to savour of Religion ; let all your Discourses have a savour of it ; carry that savour with you into your Friends Houses , and publick Houses of entertainment ; and be sure that in your own Houses , in your Chambers and Closets , you do make manifest the savour of that knowledg which you have of God , and of that true sincere love which you have for God. If you be Christians , be uniform , practice Christianity always , every-where . Secondly , I would seriously propound this Question to thee , Dost thou make Religion thy business ? I have not lived above Threescore Years in the World without making some Observations , and getting some knowledge of it ; and I must needs say , I know a great deal more than is good . I have read many Books , and I have read Men too , though indeed many of them are crabbed pieces , not easie to be understood : But this I have found , and still do , to my sorrow , and to their shame , that many Persons among us do make a profession of Religion , who never indeed took it up , nor buckel'd to it as their Trade : they are not altogether strangers , but will be doing something ; but here 's the mischief , it is only as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 business by the bye their thoughts , and cares , and studies , are carried another way ; their main work doth lie somewhere else ; namely , in the World , that is the thing they are devoted to , and set their hearts upon , and spend their time and strength in the pursuit of ; how they should get it , how they shall increase it , how they shall secure it , and how they shall inebriate themselves with the comforts , delights and pleasures of it . Whereas the gracious Soul , that is sound at the bottom , and that in truth which he would go for in the account and esteem of men , makes his Religion his great and principal work . David said , Psal. 109. 4. I give my self unto prayer , others give themselves over to sin . God gives them up to a reprobate mind , and to vile affections , and to their own hearts lusts , and they give themselves up , one to his drunke●ness , and another to his unclea●ness . Now David gave himself to prayer ; and what he saith of Prayer in particular , is true as to Godliness in general ; a godly Man gives himself up to it , he is addicted and devoted to it , he is all for that ; and the truth is , none but such an one will do good upon it . Believe it , O Professors ! for your own experiences will in the end make my words good ; none but such as do indeed make Religion their Trade , will thrive upon it , and grow rich toward God. Now then , if thou dost indeed make Religion thy business , thou wilt heartily study , and do all thou canst to promote it ; as you know the promoting of Trade is the matter of common discourse among men , and they are greatly set for it , they are glad to hear of any thing that will contribute thereunto . Now there is nothing in the World that doth forward a Christian more in this his great business , and that doth more promote the Trade of Godliness and Religion , than Secret Prayer doth . I am not willing to compare one Duty with another , or one Ordinance with another , ●●ir they are all of God ; they are all stampt with his Authority , they are all grea● advantages to them that walk uprightly . God is more wise and gracious than to set his Servants about any unnecessary 〈…〉 . You know that many Persons ▪ who are w●ll● moneyed men ▪ have a stock going with others , as in the African and East-India Company ; but not satisfied with that , they will have their Secret Stock also , and will trade by themselves : So here , the Saints and People of God should be trading , and have a great deal going in the common Stock , in publick Worship , in the Assemblies and Congregations of the Saints , Psal. 42. 4. Holy David did reckon it a brave time when he went with the multitude to the house of God , with the voice of joy and praise , with a multitude that kept holy day , Psal. 122. 1. He was glad when they said unto him , Let us go into the house of the Lord. And it is prophesied and promised as a choce and singular blessing , Isa. 2. 3. That many people shall go , and say , Come ye , and let us go up to the mountain of the Lord , to the house of the God of Jacob , and he will teach us of his ways , and we will walk in his paths . But it is not to be expected that they should thrive amain , and grow very rich toward God ▪ unless they have a Secret Stock going too , and will be trading by themselves in private and keeping up that communion ▪ correspondency and intercourse with God and Christ , which others do not know of David was very much for Sanctuary sights and enjoyments ; when he was deprived of them , he did seek and thirst , and long for them , Psal ▪ 63. 1 , 2. but still he was careful of , and busie at his home-trade ; Psal. 55. 17. Evening , morning , and at noon , will I pray and cry aloud . And yet that was not enough for him , at that rate of working he could neither live , nor lay up as he would : therefore you read in Psal. 119. 164. It was his constant practice to be at his praises of God seven times a day . Thirdly , I would ask thee this Question , What dost thou think of God ? what figure doth he make ? I know , notwithstanding his unmatchable Excellencies , and infinite Perfections , he is very low in the thoughts of many , yea most ; but I am now speaking to thee who art a Professor , and pretendest to a knowledge of him , and a love to him : But prithee , What room dost thou give him ? where dost thou place him ? dost thou deal becomingly with him ? dost thou value and esteem him as a God ought to be valued ? dost thou believe that he alone is more than all the Angels in Heaven , and all the Men on Earth put together ? dost thou think that to have his Eye upon thee , is a far greater matter , than to have the Eyes of the best and greatest Persons upon Earth upon thee . It really is so , for what is all the World to God ? what is Heaven and Earth to God ? what is their loving thee , if he hate thee ? what is their liking thee , if he loath thee ? what is their approving and justifying thee , if he reject and condemn thee ? but I ask now , what thy thoughts are ? and again , I ask , dost thou think , that to have his presence with thee , is more than to be in the most frequent and numerous Assembly , the most thronged Congregation ? and certainly it is so : the presence of God alone should be more awing , and it is more delighting than that of any other . Now if thou hast this high esteem for God , if thou makest this account of his presence , then remember , that He seeth in secret . So our Saviour tells us in the Text. His Eyes run to and fro in the Earth ; not only in the High-ways , and broad Streets , but they look into Nooks and Corners also . He doth not only walk in the golden Candlesticks , but steps into Chambers and Closets too : as in Ezek. 9. 8. he order'd the Prophet to dig in the wall , and commanded him to go in and see the Abominations that were done there . And Verse 12. He speaks of what the Ancients of the house of Israel did in the dark , every one in the chambers of his imagery . Idolaters act their idolatry , and ungodly Men their wickedness as close as they can ; they have darkness and walls to conceal it ; but to God the darkness is as the light , and the night shineth as the day : and in the wall there is an hole , through which God's Eye looks and discovers all : and he that can find an hole in the wall , hath also a window in the Chamber . Now if the Eyes of Men will make thee pray in thy Family , if they have such a powerful influence on thee as to fetch thee out of thy House , and draw thee to join with the Congregation i● the Acts of Publick Worship ; give me a reason , if thou hast one worth the giving , why the All-seeing Eye of the glorious and holy God , should not make thee pray in thy Chamber by thy self , since he doth most curiously observe thee there , though no body else doth . I think my self bound to tell thee , whether thou wilt believe and consider it or not , I must leave to thy self , That if thou dost neglect Secret Prayer , it is an evident sign that thou undervaluest God ; It is no less than a base slight put upon God : and those that despise him , shall be lightly esteemed . Fourthly , Let me once more inquire of thee , what agreement is there between thee and thy Conscience ? When you do not seek God , do you find and enjoy peace within ? is Concience quiet ? doth it not quarrel with you ? and make you feel its anger ? I remember what the Apostle saith in Rom. 14. 22. Happy is he that condemneth not himself in that which he alloweth : that is satisfied about the thing which he doth ; whatever others say against him , he is not self-condemned . So I may say , Happy is the man who condemneth not himself in the thing that he omitteth . Thou never prayest in secret , but art thou not in that wanting to thy duty ? art not thou injurious both to God and thine own Soul ? dost thou not withhold from him that which is his due ? doth not thy Conscience tell thee , thou art wanting to thy duty : doth it not vote for it ? doth it not upbraid thee with the neglect ? doth it not sometimes flee in thy face , and charge it upon thee , and put thee into a Little-ease ? I think , I have said enough in the Doctrinal part for the proving it to be thy Duty ; And hath not thy Conscience gone along with those things , and subscribed to them as the Truths of God ? And if so , what account wilt thou be able to give unto thy supream Lord for thy not giving ear to his Vicegerent , that he himself had appointed and set up in thy bosome ? How wilt thou answer him , when he shall say , Why didst thou not attend to the dictates of thy Conscience ? why didst thou not do that which thy Conscience told thee thou wast bound to do ? How dost thou think to come off ? what plea wilt thou use at the last and great day , when thy heavenly Master shall say , I have not found thy works perfect before me , they have not been filled up , here hath been an huge Chas●e , a great vacancy ; I have been forgotten and neglected by thee when thou wast alone ; thou wouldest not do me service when thou hadst nothing else to do ; thou wouldest rather sit still nodding in thy Chair , than take the pains to give me a visit . We are commanded , always to ahound in the work of the Lord , 1 Cor. 15. verse last . How darest thou then to omit so considerable , so sweet and so necessary a part thereof , especially when thy Conscience persuaded and called thee to it ? Conscience will be heard sooner or later , in one way or other ; if you will not hear its softer Counsels , you shall its louder Thunders ; if you will not follow its Directions , it will pursue you with its Terrors . In a word , if you will not attend to the Dictates of Conscience , you shall feel the Fury of it ; and when you feel it , you will find it intoll●rable . Having thus ordered out those Reproofs which I judged necessary upon occasion of this Text , and begging they may take place , and be accompanied with a blessing upon those who are guilty before God in one of these respects or other ; I come to speak unto you in a way of hearty and serious exhortation : I do in the Bowels of Love , and with great earnestness , intreat and beseech you , who are yet altogether , or too great strangers to it , to set forthwith upon this excellent Du●y of Secret Prayer ; and oh , that by the concurrence , and effectual working of the Divine Spirit , I might prevail with you . I can say , to the glory of God , and desire to do it with thankfulness , That these Discourses , when Preached , were not without some fruit ; oh that now I have been put upon the Publishing of them , they may go and bring forth much more fruit ! Do not stand arguing the case ; it is a Thousand pities that any part of that should be made matter of Dispute , which is , or ought to be a matter of Practice . Do not procrastinate and put it off ; Why shouldest thou say , To morrow , when it should be done to day , and it may be thou shalt not have a morrow to do it in ? Fall immediately upon the performance . When the Spouse would not open at the first knock , and import●●at● call , but lay still , asking questions , and making excuses ; when she reflected upon her unkindness , found her Bowels troubled within her , and rose up and opened to her Beloved , He to her grief and cost had withdrawn himself , and was gone . David's example doth command and deserve our imitation , who could say , Psalm 119. 60. I made haste , and delayed not to keep thy commandments . I beseech you , out of hand , answer the call ; make your Houses Churches , and your Chambers Oratories ; send up such Prayers as may come before God like Incense ; and be in his Nostrils a sweet-smelling favour . Though Man be a sociable creature , and his nature carries him out to desire of communion , and it is not good for him to be always alone ; yet it is best for him to be sometimes alone . It will certainly conduce much to your advantage , to converse frequently with your selves , to search curiously into your own hearts , that you may understand the better their frame and constitution ; to be asking your selves such important questions as no body el●e can answer ; and diligently enquire how matters stand with you , whether you thrive or go backward . A Merchant sees it necessary for him to be in his Counting-house , as well as upon the Exchange : whatever you do , O Christians , be not strangers at home , be self-studied , and self-acquainted . And at other times , yea , and in the same retirement , before you return to your secular affairs , it will be for your interest to be conversing with your God ; you never go to him in a becoming manner , but he gives you something that is worth your while ; a gracious Soul gets something , even when as to its present sense and feeling it gets nothing . In a Winter season , though the Branches of the Tree look as if they were dead , the Root is often water'd . Tell me , O Christian , Have there not been such times in which thou hast found God speaking to thee ? Elihu , indeed , saith , Job 33. 14. God speaketh once , yea , twice , yet man perceiveth it not . Many a Man is so careless , that he doth neither understand God , nor mind ; he doth not perceive what God saith , what his meaning is , it is all a strange Language to him , and he doth not perceive that God speaks ; he doth not think that God saith any to him . Isa. 26. 11. Lord , when thine hand is lifted up , they will not see . No , they shut their eyes , and are willingly ignorant ; and as they will not see when God's hand is lifted up , so they will not hear when God's voice is lifted up . The Saints if well , and in health , have all their senses exercised ; but wicked men have none , of their senses exercised about the things of God. But hast thou not perceived God speaking to thee , once , yea twice , in divers manners ? By his Providences , frowning and smiling , prosperous and adverse ? by his Word and Ministers ? by his ▪ Holy and Blessed Spirit , and by thine own ▪ Conscience , which he hath awakened when it was drowsy and sleeping , and opened its mouth , and put words into it that it should say to thee ? Hath he not spoken to thee ▪ at divers seasons ? In a dream , when thy eyes were shut , and when awake ; abroad and at home ; when in company , and when alone ; when up , and when laid , in a vision of the night , as Elihu said , when deep sleep falleth upon men ; in slumberings upon the bed . And he hath spoken to thee to divers purposes ; sometimes Precepts to direct thee , sometimes Promises to revive thee ; now a Rebuke , then a Cordial ; at one time Trouble , and at another time Peace : Thus according to thy case and exigency , he hath varied his Applications . Now , hath God spoken so often to you , and do you find nothing to say to God ? Will you be always in the possession , and under the power of a dumb Devil ? Are you so full of goodness and comfort , so rich in knowledg and grace , so increased in mercies and blessings of all sorts , that you have no more to ask ? Do you find that to be a Canaan , a Heaven , which others call a Wilderness , because of pinching wants , and pricking Thorns , and Beasts of prey ? Is your mouth so filled as that you need no more to open it wide ? nay , not at all ▪ Remember how Laodicea was mistaken about her own case , pleasing her self in such high , but vain conceits , when , indeed , she was wretched , and poor , and miserable , and blind , and naked , Rev. 3. 17. Are things so well with thee , that thou hast no reason for a sigh , nor room for a groan ? Is it so throughly and perfectly well with thy Soul , with thy Body , with thine Estate , with thy Family and Relations , with the Nation and Church of God , that thou hast no complaint to make to him , not one boon to beg of him ? Is thy day so serene and fair , that there is no cloud appearing ? Is there no sin within that is too hard for thee ? Doth it never war against the Law in thy mind ? or doest thou immediately knock it down , and get a complete victory at thy first entrance into the field ? Hast thou quite shaken off that body of death which poor Paul could not for his heart get rid of , but carried up and down with him ▪ or hath it grown less trouble some , and ceased to stink in thy Nostills ? Is there no burthe● upon thy back that is too heavy for thee ▪ Is there no wound in thy Conscience that puts thee to pain ? is there no plague in thine heart that needs a cure ? If thou beest , indeed , a Believer , a Man or Woman in Christ , I grant the cure is begun , and dare assure thee , that being in the hand of so great a Physician , it shall be carried on ; but what , is it perfected already ? In a word , is there nothing at all that troubles thee ? or hast thou nothing to say to God in private ? what , nothing , but what thou wouldest have every body hear and know ? But I pass by that at present ; we shall by and by have a fitter opportunity of speaking more concerning it . Come , come , Christian , be thine own Friend , better than ever thou hast been yet , and without more ado be persuaded to get alone , and shut thy door , and fall down upon thy knees , and pour out thy Soul into the bosom of thy heavenly Father ; I am confident , if thou wilt begin it in good earnest , thou wilt not easily give it over . I do not , indeed , know what interruption the Devil may give thee , who hates all the Work of God , and good of Man ; but if , by temptation , thou shouldest for a time be taken off from it , thou wilt not be well , nor able to enjoy thy self till thou dost return to it again . I dare say , in an humble , holy , and beli●ving performance , thou wilt experience such incomp●rable sweetness , and so much benefit and advantage accruing to thee , that thou wilt go on , and call upon God as long as thou livest , and then expire thy Soul in the same manner as Stephen did , whose last words were Prayer , Acts 7. 59. Lord Iesus receive my spirit ; and , Lord lay not this sin to their charge ; and when he had said this , he fell asleep . That which I have further to do , will be in these two things : 1. Lay down Motives to the work . 2. Give Directions for managing it . I shall begin with the Motives for the alluring and drawing you to this excellent work , who have hitherto been altogether strangers to it , or very backward , and by consequence inconstant , off and on ; and I shall most heartily rejoice , if the Lord would graciously please to succeed these endeavours , so that what I shall suggest to you , may bring you upon your knees ; that there may be more of this Chamber-practice , more of a Chamber-fellowship , and Closet-communion with your God. The Motives are these : First , Do you pray in secret , because that God , who is the proper Object of Prayer , seeth in secret ; as trusting in him , you do ▪ at no time and in no condition , trust in a God that cannot save ; so directing your Prayers to him , you do in no place pray unto a God that cannot hear . When Hagar had in a fear fled from the face of her incensed Mistress , God found her out in the Wilderness , where she was absconded , and appeared and spake unto her there ; whereupon it is said in Gen. 16. 13. That she called the name of the Lord that spake unto her , Thou God seest me ; for she said , Have I also here looked after him that seeth me ? We may , as some do , reckon these words to be words of reprehension , as relating to herself ; and words of admiration , as referring to God. Have I also looked after him ! Here I am , but how stupid and foolish have I been ! I have been looking back to the Comforts which I had when in the Family , and under the wing of my Master Abraham ; and I have been looking to the displeasure and severity of my Mistress Sarah●● and I have been looking to the desolate place and distressed condition into which I am now brought : but have I here minded God , and looked after God ? I have been so afflicted with my loss , and have pored so much upon my troubles , that I have been unmindful of God , did find neither heart nor leisure to think of Him , or look after Him : ( a Case it is too common among the children of men ! ) yet here he ●eeth me , and minds me ; here he looks upon my person , and upon my affliction and sorrow . And maist not Thou , my Friend , say the very same , when thou art alone , and in thy Closet-recesses , Thou God seest me ? When no soul living is by , when no mortal eye se●th me ; then Thou God seest me . Now let me desire thee , after that serious consideration , to propound this as a serious Question to thy self ; Have I also here looked after him that seeth me ? God's eyes have been here upon me ; but have mine eyes been again upon God , and unto God ? It may be , thou art able to say , In the publick Congregation I have looked after that God who seeth me , there I have had many , frequent , repeated , and raised thoughts at him ; there I have waited for him more than they that watch for the morning , yea , more than they that watch for the morning . But when thou art in thy Chamber , canst thou make thy Appeal to God , and say , O Lord , thou knowest , and art my witness , that even here I have looked after thee that seest me ; here mine eyes of Faith and Prayer have been toward the Lord that seeth me ? This is an Argument which our de●r●st Lord Jesus maketh use of in the Text , That your Father seeth in secret . The Royal Prophet saith , Psalm 139. 7. Whither shall I go from thy Spirit , or whither shall I flee from thy presence ? The Question speaks it a thing impossible to be done . His eye is fastned upon thee , and follows thee whithersoever thou goest : look to thy self , and ponder all thy actions ; thou art under the pure and piercing , and all-discerning eye of the infinitely Great and Glorious Majesty , when thou art in the Congregation , and in the Street , and in the Shop , and in the Kitchen , yea , and when thou art in the Closet too . And since he doth see thee there , what wouldst thou have him see thee doing ? wouldst thou have him see nothing but vanity in thy mind , and corruption in thy heart ? wouldst thou have him see nothing done by thee , but looking into thy Glass , and into thy Chests and Bags , or turning over thy Fineries and Fooleries , and so feeding thy Wantonness and Pride ; or making provision for a perishing Carkass , to deck and adorn it ; or gratifie a bruitish and sensual Appetite : but never see thee upon thy knees , seeking his face and favour , or the good of thine own precious and never-dying Soul ? Oh that His Eye might affect your Hearts ! That Divine Eye which is upon all your ways , and looks you thorow and thorow ; That Eye which is ten thousand times , yea ▪ inconceivably more than the eyes of all the Angels in Heaven , and of all the Men upon Earth . The Eye of God should , among others , have these two effects upon us , and upon all men that know and own him : First , It should awe us ; Se●ondly , It should quicken and animate us . It should awe us when we are in secret , and be an effectual curb to those Lusts and Corruptions which would otherwise break loose and grow rampant . When no body is by , do not dare to sin , because God is by . This preserved young Ioseph from falling before a great temptation . When he might have procured the savour of his Mistress , and , as some would have thought , have done himself a kindness ; this thought brake the neck of the temptation , How shall I do this great wickedness , and sin against God ? Again , the Eye of God should animate and put life into you ▪ it should , as a golden Spur , quicken you to the careful and lively performance of Duty when you are in secret , and no body at hand to take notice of it , and make report . Let it be enough for you , enough alone , that God seeth your love to him , and the desires of your Souls to his Name , and a remembrance of him , and communion with him ▪ and He needs none to inform him of your unmindfulness and neglect of him ; no , no , He seeth it himself ; He seeth where your thoughts are , He understands them afar off , and He seeth where your hearts are : so it appears by the charge he gave out against Israel of old , This people draweth near unto me with their lips , but their hearts are far from me . And I would ●ain know of you , how it is possible but that he should take it very unkindly at your hands , and be highly offended , if that he should be slighted by you , who is so excellent and glorious in himself , and so absolutely necessary for you , and unto whom you are so everlastingly beholden and obliged ? How can he otherwise chuse but be angry with you , if in your leisure-time , and at your spare hours , you will not give him a visit ; if you cannot find in your hearts to bestow some of that time upon him , which you have to spare from your earthly Friends , and worldly Business ? When he seeth this , how canst thou think but that his fury will come up into his face ? Secondly , Praying in secret is a very good ●nd comfortable sign of sincerity . I do not say that it is a certain and infallible sign , and that every one that sets upon this work hath indeed the Spirit of Adoption , and may from thence arrive to an assurance of Sonship , and draw an undeniable conclusion , That he is born again : for I do very well know , there is no external act of Religion which an hypocrite may not set his hand to . As Reputation and Credit among men may bring them out to publick Ordinances , so that they shall come as the people cometh ; and sit before their Minister as the people sitteth , and hear his words , Ezek 33. 31. so an enlightned , awakened , uneasie and importunate Conscience , may bring them upon their knees in private . An hypocrite's heart is really in no piece of the work of God ; while he draws nearest to him with his lips , that is far from him : how indeed can he raise that up to God , which he hath set upon his iniquity ? Yet he may have a finger in every thing that is of the out-side . A Iehu knows how to be zealous against Idolatry , and for the Lord , when so to be , paves his way to a Throne ; tho' when he has once got it , and is warm in it , he himself would be as bad as any , 2 Kings 10. 31. Iehu took no heed to walk in the Law of the Lord God of Israel with all his heart : for he departed not from the sins of Ieroboam , which made Israel to sin . A Soul would sacrifice , yea , was too hasty at it ; and a Pharisee would pray in the Temple and Synagogue ; and those hearts run after their Covetousness , and would not be obedient to the Word of God , would yet go out to hear it : And I do not know , but persons of the like Spirits and Principles as rotten at heart as any of them , may set upon Religious Actions when they are alone ; they may , when by themselves , take up a Bible , or good Book , and read in it ; and they may , when there is need , fall upon their knees , and offer up their requests unto God. An hypocrite may be at duty in his Closet , tho' his heart never be with God in duty , neither in his Closet , nor any where else . But now observe , this is not so acceptable to him , it is not that which he takes pleasure and delight in ; he is put upon it ; he is under a force ; Conscience offers violence , and drag him into it : as Ioab ▪ when he saw Justice would take hold on him at the last , tho' , it is probable , he never had any great love for the Altar , yet then he would ●●ee and catch hold of the Horns of it , and would even die there . But , I say , this is not the matter of their delight , they do if not so much out of choice as cut of constraint ; it is not That which they take pleasure in ; and because it is not their pleasure , therefore it is no● their practice . They may do such a thing now and then in a straight , when they are put to a pinch ; but they do not make it their Trade . Our Saviour tells us where we are most like to meet with them , if we have a mind to find them at their Devotions ; that is , in the Synagogues , and the corners of the streets . If you would find them in their wickednesses ; for hypocrites are Villains , they make use of Religion for no other end , but as a Cloak to cover their Knavery ; and there is a great deal of that , which some of them are guilty of God is pleased now and then to pluck off their Masques : and oh what Deformities do then visibly appear in their lives and conversations ! When their Paint is once off , there are no persons so ugly : But , as I was saying , if you would find them in their wickednesses , then look for them in the dark , and in holes ; it is not for their Interest , it is inconsistent with their design , to be so impudent and brazen-fac'd as the profane Cr●w , who glory in their shame , no , no , these are sneaking wretches , who would steal their sins , and no body know of them . But if you would find them at their Devotions , do but listen , and you may possibly hear their Trumpet found ; or if not , the best way is to look for them in some noted and frequented places , the Synagogues , and corners of streets . Publick places are the hypocrites haunts , for they are most convenient and proper for the carrying on of their design , which is not to be approved of God , but seen of men . And this I say , Though secret Prayer , and the performance of other duties of Godliness in secret , be not a certain and infallible Argument of an heart renewed by Grace , and upright with God ; yet it is a very good Argument . Tho' it be not such an Evidence of Grace , as alone will put it out of all doubt and question , yet it is a good Evidence , and will do much in a cumulative way , and in conjunction with other things . And tho' he may be a wicked man , who doth several things that every good man cannot but do ; yet he cannot be a good man , who doth not do those things . A wicked man may be found in a good way ; but he is not a good man , who always turns his back upon a good way , and doth never walk in the Law of the Lord. So here , tho' he may be an Hypocrite , who doth pray in secret , yet he cannot be a Saint who never prays in secret : He who doth not desire and maintain secret Communion with God , hath not , whatever his pretences may be , an heart indeed set for God. The hearts of men are curiously searched into now , and they shall all be openly discover'd at the last ; and when the day of manifestation shall c●me , he that now is not for being with God , when he is alone , will then be found and condemned as one that hath not been for God at all . And this I do positively lay down as an undeniable Truth , That love to fellowship with God in secret , doth speak a real love to God. Tho' a person may pray in secret , and yet be unsound and rotten ; yet a person hath an heart sound in God's Statutes , who so prays in secret , as not to be satisfied with the work done , unless he be with God in it ; i. e. sensibly find God coming to him with the communications of his Grace , and the sweet discoveries of his Covenant-love ; or , at least , his soul working out to God in holy desires and longings . Thirdly , Thou canst not but be conscious to thy self of a great many secret sins with which thou art chargeable before God ; and is there not a great deal of reason why thou shouldst perform secret Duties , where thou didst commit secret Sins ? and that those places should be witnesses of thy fear of God , and love to him , which have been frequent witnesses of thy neglect of God , and rebellion against him ? There are , indeed , those who commit uncleanness with greediness , and act ●n with highest impudence : they do so dearly love and delight in it , that they are not at all ashamed of it , but can without a blush do the Devil's drudgery , the dirtiest and basest of his work . Hence as in one place this is the complaint , They draw iniquity with cords of vanity , and sin as with cart-ropes , so in another place , viz. Isa. 3. 9. the complaint is thus : They declare their sin as Sodom , and hide it not ; no , not they ▪ but like some who think they can mend what a better than they have made , they carry their black spots in their very faces , and glory in their shame , Phil. 3. 19. Formerly , indeed , men were more modest ; they cast a Mantle over their Nakedness , and did the works of darkness in the dark . Paul saith , in his time , They that were drunk , were drunk in the night : but now wickedness is grown more common , and men more audacious , and they do not avoid the light of the Sun , nor the eyes of men : the open street and the noon-day are thought now as convenient time and place as any other : they are grown so desperate , that they care not what they do , they will run upon the mouth of the Cannon , the bosses of God's Buckler ; and so impudent , that they care not who seeth them : as 2 Sam. 16. 22. There was a tent spread for Absalom upon the top of the house , and Absalom went in unto his father's con●●bines in the sight of all Israel . Yea , these wretches , when they have acted to their utmost , and sinned as they could , do not yet so tire and weary themselves in the Devil's service , but that they will find something to do at home , and give some stroaks there to the further pleasing of their tyrannical Lord , and gra●ifying their insatiate Lust. The Scripture speaking of uncleanness , tells us of eyes that cannot cease to sin , cannot brook an intermission , they are not at rest any longer than they are at work : they are looking round about for new Objects , and every such Object inflames them , and by it away they are carried to fresh transports of defiling folly and madness . But I have dwelt too long upon these Vassals of Satan , and sworn Votaries of the Flesh : let us turn our thoughts another way , and consider whether the Children of God themselves have not their secret Vanities , Follies , and Extravagancies ? When didst thou so put off the Old Man , that there was none of his deeds to be found in thine hands ? What stream hath flowed from thee , which hath run clear ; nay , what drop that was perfectly pure ? Name that place , if thou canst , in which thou hast not done more than enough to pollute thy Soul , to wound thy Conscience , to offend and provoke thy God ? Ask thy own Conscience , O Christian , and let that tell thee , Hath not God seen thy pride in thy Closet , and thy worldly-mindedness ? hath he not been privy and eye-witness to thy unbelief and shameful distrusts of his fatherly Love and Care ? hath he not been acquainted with thy froward passions and swelling discontents , when at any time his Providence ru● cross to thy humour , or seemingly to thine interest ? hath he not heard thy murmurings and repinings , when thou couldst not get the good thing thou hadst a mind to , or didst lose what rhou hadst set thy heart too much upon ? Possibly , many of these things thou hast forgotten , but God hath them sealed up in a Bag ; they are all in the light of his Countenance . I have often considered those expressions of holy David , who was a precious Saint , tho' his great miscarriages spake him far from a perfect one ; and I do advise you to consider them too , and heartily wish you would . Psal. 19. 12. Who can understand his errors ? Cleanse thou me from secret faults . It is a thing utterly impossible for man to understand himself perfectly : it is a mercy for him to understand his way , but he cannot understand all his deviations . As a Christian doth not understand his progress , so not his wandrings ; and as for his faults , there are some of them so secret , that tho he be very circumspect and wary , tho' he doth with utmost diligence study himself , his heart , and life , yet he doth not know them ; they are secret , some of them , to him ; he doth not know them to be sins ; they seem lawful unto him , when they are not so ; his ways are right in his own eyes , but not in God's eyes , which are purer than his ; some of them he doth not take any notice of : such is our foolish incogitancy , that many actions pass from us , which we do not seriously ponder before we do them , neither do we with any due deliberation reflect upon them when done . Again , a man hath other faults open to him ; they stare him in the face , and his own Conscience doth roundly tell him of them ; but there is a veil of darkness drawn over them , so that they are secret to all the world beside . Some are such Masters in the Black-Art , that they can lead a very bad Life , and yet keep a very good Name . Oh! what abominations did the Ancients of the house of Israel do in the dark ! Ezek. 8. Every man in the chambers of his imagery ! Will you be persuaded to sit down a little , and take a review of your lives , and consider what iniquities you commit in the Chambers of your privacy ? how many are they , and how great ? You your selves know most of that , tho' I know nothing . Your own Consciences will tell you what no body else can ; I advise and beseech you to consult them , and to give them leave to speak all they have to say ; do not stop their mouths , nor hold the truth in unrighteousness . And let us now bring this to the business in hand , and see if there be not something of weight and cogency in the Argument : Have you your secret Sins , and will you not have your secret Duties ? Have you your secret Provocations , and is it not sit that you should have your secret Supplications ? Will you not seek his face , where you sin to his face ? Oh! look carefully to it , that as there are secret Faults , so there be secret Prayers and Tears ; as secret Sins , so secret Services . Fourthly , There are special and momentous Causes and Reasons for secret Prayer , Surely there is not that Man nor Woman to be found upon the face of the earth , but hath something or other which he would by all means have a Mantle of privacy thrown over ; something or other which he may be free and willing to whisper in the ear of a prudent intimate Friend , and lock up in his bosom : but he would not have it divulg'd and come abroad to the knowledge of every body . Now let me ask thee , Hast thou nothing to speak to God in his ear , something which thou wouldst not have any person in the world acquainted with ; something , it may be , that doth greatly oppress thee , and whilst thou dost smother it altogether in silence , thy heart is almost broken within thee ? There is an absolute necessity of giving vent , and thereby some ease to thine over-burden'd mind : and where canst thou do it with more freedom , and greater hope of relief , than when thou art alone before a gracious God , whose mercies are everlasting , and his compassions do not fail ? Will that , which they call Common-Prayer , r●ach thy whole Case ? doth it contain in it all that is in thine heart ? dost thou find every one of thy wants mention'd there ? every one of thy groans form'd there ? every one of thy desires drawn up there ? is there nothing singular and peculiar in thy Case ? is it exactly stated by others in all the particularities of it ? I am sure , the Wise Man tells us , Prov. 14. 10. The heart knoweth his own bitterness , and a stranger intermedleth not with his joy . These things are so lock'd up in the heart of a man , that no body else hath a key to let him into them . I think it is most proper for a poor diseased Patient to tell his Physician how he feels himself : indeed if he be so disturbed in his reason , or so much enfeebled , that he cannot do it , then it is necessary for some other to do it , that hath been about him , and curious in his Observations : but I am of the mind , that the wise Physician will like that account best , which comes from his Patient 's own mouth , supposing him capable of giving one . Do thou go and do so to thy great and ever-blessed Physician , the holy God , and to that end , study both his Word and thy Heart ; that by studying his Word , thou maist come to know how it should be with thee ; and by studying thine own heart , thou maist know how it is with thee , and then go and tell him . Again , will Publick-Prayer at all times become thee , and in every one of thy concernments ? Hast thou so much of an unspotted innocency , or such a large measure of confidence , as that thou wilt not blush to tell the whole story of thine heart and life upon the House-top ? Hast thou been so undefiled in the way , that thou needest not care who knows what thou hast been , and what thou hast done ? Indeed , when a proud and self-conceited Pharisee makes it his business to display his glory , and to trumpet out his own commendations , to tell God that he is a Phoenix , a kind of none-such in the World , one that is so free from common defilements , so abundant in goodness and acts of goodness , that his fellow is scarce to be met with ; it is no wonder to find him ambitious of having Auditors enough , and to see him in the pride of his countenance , and with his hand by his side , strutting it to the Temple , where he doth expect a great confluence of people , who might go and inform others what great things they had heard concerning him from his own mouth , and so raise to him Thousands of admirings among such as would be credulous , and believe him upon his bare word : But methinks when a poor Publican , that groans under an heavy burthen of sin and guilt , who knoweth himself unable to answer for one of a Thousand , and who hath had often and often the sentence of death in himself , pronounced by his own awakened and wounded Conscience ; when , I say , he is to draw up an Indictment against himself , and to read it in the presence of his righteous Judge , and then , having so done , to beg upon his knees , and plead hard for his Life , Lord be merciful to me a sinner . He may stand a great way off , and get alone by himself as a person ashamed , and even confounded . When thou goest to acquaint God with thy diseases , foul loathsom diseases of Soul , and to open thy Artery Sores , and those wounds in thy Conscience , which as poor David found and owned , stink and are corrupt , it speaks an humble modesty , and doth highly become thee to do it between him and thee alone . Now , Christian , give me leave to deal particularly with thee , and to come as close as I can , and to propound some few Questions to thee , and to desire thee to propound them to thy self when I have done . 1. Hast thou not some secret sins to confess to God ? Hast thou been all thy days so sober , and righteous , and godly , so circumspect and exact , that no action of thine troubles thee , or will reflect dishhonour upon thee , or in the least put thee out of countenance ? is there no blot in thy Escutchion , no dead Fly in thy Box of Ointment ? Are there not some things done by thee which nobody doth know of , and which thou wouldest not for more than I will say , have any body know of ? Let this bring thee to Secret Prayer , for they must be confest . Indeed , unless it be in some cases , thou dost not need to do it unto Men ▪ there is no necess●●y for thee to proclaim and publish thine own shame . Auricula●●onfe●●●on , which the Popish Priests do require , is an abomination . But a Confession there must be , else the wound of Conscience will not be healed , the oppressed Spirit will not be relieved , the S●ain will not be taken out , the Sin will not be pardon'd . The Promise is , He that confesseth and forsakes his sin , shall find mercy ; as much as he needs or can desire . And the word of Truth gives us this assurance , I Iohn 1. 9. That if we confess our sins , God is just and faithful to forgive us ●u sins , and to cleanse us from all unrighteousness . Blessed be God for those words , from all . Pardoning Mercy , and Justifying Grace , will make thorow work where-ever it comes ; it takes away iniquity , transgression and sin , all sorts and sizes , sins of all kinds and degrees . But where doth this take place ? Only in them that Confess . Where there is no Confession , you cannot with reason hope for a Remission . Add this , You may very well spread before God those sins which you have committed in secret , because it is not in your power to hide them from him ▪ they are all in the light of his countenance , he understands them already , for he counts thy steps , and tells thy wanderings ; he knoweth every act of sin which thou hast done , and every circumstance with which that act is cloathed . Psalm ●0 . 21. I will reprove● thee , and set them in order before thee . Upon which words , Reverend Mr. Dickson hath this passage , Sins forgotten , cast behind the back , and thrown into confusion by the secure sinner , shall in the day of God's reckoning be brought to remembrance , with time , place , and other circumstances , and so presented to the Conscience , as the sinner shall not be able to look aside from his fearful accusation , or to deny any part of it ▪ And the only way to prevent God's charging them upon us to our confusion and everlasting condemnation , is for us to confess them unto him with contrition and self-abhorrency ; therefore do you go and ▪ do it quickly and fully . Yea further , it is your duty , you ought to do it ; for t●e●eby you give him glory . Joshua 7. 19. Ioshua said unto Achan , My son , Give , I pray thee , glory to the Lord God of Israel , and make confession unto him . Thou didst greatly dishonour him by thy foul sins , but thou wilt honour him by thy humble and free confession , as it is an owning and acknowledgment of his Omnisciency ; there is no need of doing this openly and before others , unless it be where the sin is open , and others by it scandalized . Open and full Confession of secret sins before Men , is not , or may not be in all cases safe ; it may not be safe for others , because of the bad example ; by which they may be infected ; and it may not be safe for thy self , but expose thee to punishment . To be sure , Men cannot heal thy Soul , nor wash away thy filthiness , nor lay the furious storm which is in thy Conscience , but they may reproach and blemish thy name , and give such a fatal blow and wound to thy reputation , as cannot be cured without a scar , while thou breathest . 2. Art thou not sensible of base corruptions in thy heart ? vile Lusts which lurk and lodge in thy bosome ? Are they not often troublesome and vexatious to thee ? do they not stink in thy Nostrils , when they stir in thy Soul ? and are they not frequently too too powerful and prevalent ? Thou hast oftentimes , perhaps , horrible and blasphemous thoughts , those fiery Darts of the Devil are with a strong hand thrown into thy mind , and do so startle and affright thee , that thou art a burthen and terror to thy self , and even weary of thy Life ; at other times thou hast filthy , unclean , and lascivious thoughts , which would be fitter for a Goat or Dog than for a reasonable creature , who should be able to govern and command himself ; and then again , thy mind being like the raging Sea that cannot rest , but is continually casting up ●ire and dirt ; there appear cruel , malicious and revengeful thoughts , yea , and in thy very Duties , thy most sacred solemn attendances upon God , thou aboundest with vain , foolish and impertinent thoughts . And now , I ask thee , Wouldest thou have all know what a vile Nature , and wretched heart thou hast ? how that loathsome dunghill is sending forth its unsavory smells ? what a filthy scum is continually rising up ? and what vermin overspreads and covers the face of thy Soul , which should have the beauty of the Lord its God upon it ? No , no , I am persuaded , thou wouldest not have thy dearest Friend privy to all this for a World ; if others should know that by thee , which thou doest know by thy self , thou wouldest be ashamed to shew thy head : Let this then drive thee to thy Secret Prayer . A Person that labours under the Foul Disease , and desires a Cure , will go in private and acquaint his Physician , whose silence he dares promise himself . God is the great and only Physician of Souls , go and tell him thy Case , who hath graciously and faithfully promised that he will not tell again , but so pardon as to cover . To this purpose , read what himself hath said and given us under his hand , Ezek. 33. 16. If the wicked turn from his sin , and do that which is lawful and right , none of his sins that he hath committed shall be mentioned to him . They shall not be charged upon him ▪ had it been said so , it would have been an admirable mercy ; but that is not all , Divine Mercy doth not stop there , they shall not be mentioned , but buried in Eternal Oblivion , and carried into the Land of forgetfulness . As they shall not be charged upon him to his condemnation , so they shall not be mentioned to his reproach . God will take care not only of his Peoples souls , but likewise of their names . James 5. 11. Ye have heard of the patience of Iob. Yes , and we have heard of the passions of Iob , his cursing the day of his birth ; but hold , not a word of that it now is as if it had never been . 3. Let me propound to you one Question further ; Hast thou nothing to ask of God ? is there not some secret boon and kindness which thy heart carrieth thee out to the desiring of at the hands of God ? such a scruple in thy Conscience , which puts thee to pain , and wouldest gladly have taken out , but canst not by all thy study and endeavours remove : and such a blot in thine evidence for thy being in a state of grace , and having a title to the glory and happiness of the other World , which puts thee to a stand , so that thou canst not read on , nor make any thing of it to thy comfort and satisfaction ? this thou would not have others know , but desirest a deliverance from Thou hast such a good purpose and excellent design in thy head , which thou knowest not how to communicate , yet thou wouldest be directed , assisted and prospered in . Thou hast , perhaps , a yoke-fellow , that is a Son of Belial , doth not know the duty of his place ; or though he knows it , he will not do it ; but is a thorn in thy side , and makest thee go mourning all the day ; and thou lovest him so well , and art so tender of his reputation , that thou wilt not tell the dearest Friend thou hast of it ; and I commend thy prudence and affection , bear it as long and as well as ever thou canst ; but thou mayst do both him and thy self a singular kindness by telling thy God of it . Thou hast an unnatural and disobedient Child , who came out of thine own Bowels , and whom thou lovest as thy own Soul , but he neither fears God , nor reverenceth man ; he is so far from following the good counsel thou givest him , that he will not so much as hear it ; thou canst not think of him without breathing a sigh , scarce see him without dropping a tear , and thy Soul doth even break with the longings it hath to see him another man , a new man , convinced , converted , sanctified , turned from his disobedience to the wisdom of the just , and brought over from the power of Satan to God ; thou wouldst have more of the love and kindness of such an one as thou art nearly related to , or hast great dependence upon : These things , and , possibly , twenty more , which may be reckoned up , are very much the matter of thy desire , and all of them are within the reach of the Divine Power : that God who performed all things for David , is able to perform all these things for thee : and if thou wouldest not willingly have others acquainted with these things , if thou art loath that thy Family should be privy to the stirrings and workings of thy heart in these respects , then let them bring thee upon thy knees in thy secret Retirements : there thou mayst be bold , and as free as thou pleasest ; there thou mayst fully open thy case , and unbosome thy self , and tell God all that is in thine heart , and keep back nothing : after the manner of holy David , who could say in Psal. 38. 9. All my desire is before thee , and my groaning is not hid from thee . Fifthly , The pleasantness of the work is enough to attract and draw an holy Soul to the performance of it . Secret Prayer brings the Christian into secret Communion with God , and secret Communion is a sweet Communion , as that person tastes and experiences , who loves God indeed . Two Lovers have abundantly more delight and satisfaction in each other's company , when they are got in a corner , and no body to interrupt or observe them , than when they are in a croud and throng of People , or in a room , where many eyes are upon them ; for there they cannot be so familiar and free , as their mutual affection doth require . We have free leave given us , yea , we are under a Divine Command , to come to the throne of grace with holdness , Heb. 4. 16. with a freedom of speech , to fetch up the bottom of our hearts , and tell our whole minds to God ; but when the Saints go in company , many times he that is called out to be at that time the mouth of the rest to God , finds himself confin'd and bound up by a natural and over-powering modesty , and his Christian Child-like boldness is abated , nay , wholly to seek ; and he is at such a great loss , and so exceedingly troubled that he cannot speak , that I may use the words of that holy man Asaph , Psal. 73. His freedom is turned into oppression , and he is so full of matter , that his heart is almost ready to break within him , because at that time he knoweth not how to give himself vent : in such a case there is an awe upon him , and that doth issue in a painful restraint . Oh Christians , if you could hear some gracious Souls in their private Addresses to God , it would put you into an amazement , you could not forbear standing and wondering how bold they are with God , though not saucy ; how familiarly they will speak to God , yet know and consider their distance ; how plain they will be , how earnest and importunate , how they will plead with him , and produce their Arguments and strong Reasons , and with vehemency urge them , wrestling with him , as those that must have their Petitions granted , and will too , before they have done ; and yet they do herein that which they have learned from above , and use those words which the Holy Ghost teacheth , who speaks in them : they do not herein forget themselves , or take too much upon them ; nor are they more bold than welcome , when they have raised and enlarged their desires , and wound up their importunity to the highest pitch ; they do no more than what they have their kind and gracious Father's allowance for , and then are their Prayers his Musick . And when they have done thus , who but themselves , and such as have taken the same course , are able to tell or conceive the fruit and advantage which thereby cometh into them ? when their Souls have had so large a vent , what ●ase do they find in themselves ! what peace , but such as passeth understanding ! how do their Faces shine , even as that of Moses did when he came down from the Mount ? what delights have they had , what joys of Faith , what a satisfaction do they find within . This is no more than what holy David did with highest confidence promise unto himself ; and I do not in the least question , but he was encouraged to promise so much to himself for the future , by the experiences he had had in former times , Psal. 63. 5 , 6. My soul , saith he , shall be satisfied as with marrow and fatness ; He looked not only for a little taste , a drop of mercy , or some crumbs of comfort , so much only as would set him a longing , or keep life and soul together , but a full meal . He promised himself the best , not brown-bread and water , ordinary course fare ; but marrow and fatness ; yea , and enough too , a fulness , so that he should not rise up complaining , but admiring and triumphing ; my mouth shall praise thee with joyful lips : when he had his sweet refreshing , his fill , then he would bless his Benefactor . But I desire you to take notice of the time when , and the place where , he did promise himself these rich and comfortable Enjoyments , it was in his retirements , in his secret converses with God. When I remember thee upon my bed , and meditate upon thee in the night-watches . Upon which words Mr. Dickson hath this Observation very apposite to the business in hand . The way to find refreshment spiritual , is , beside publick Ordinances , to give our selves to spiritual Exercises in secret , at such times as our civil and natural necessities may best spare , and then and there to recall to mind what we have heard , seen or felt of God's Word or Working , and to keep our thoughts upon this holy Subject by Prayer , Soliloquy , and Meditation . This , this brings in spiritual refreshment indeed ; this warms the heart , this feasts it , this delights it , this raiseth it , this furnishes it with new Songs . Sixthly , Secret Prayer shall not be vain . Our Lord Jesus doth not only walk in the midst of the Golden Candlesticks , in the great Congregations , in the full Assemblies of his Saints ; thou indeed the Prophet tell us , Psal. 87. 2. The Lord loveth the gates of Zion , i. e. saith Ainsworth , the publick Assemblies , more than all the dwellings of Iacob : but ▪ he will graciously condescend so far as to afford his presence , and give a meeting to two or three of his friends when met together in his Name ; there he will be in the midst of them . You have Christ's own word for your assurance in the Case , Matth. 18. 20. as to assist , so to accept , and bless , and do for them the good things which they desire ; yea , his Grace is so infinite , and his Love so great , that his condescention shall be lower yet ; for he will come into a corner , when he has a Child of his alone praying and crying . Cantic . 2. 14. O my Dove , that art in the clefts of the rocks , and in the secret places of the stairs ; let me see thy countenance , let me hear thy voice ; for sweet is thy voice , and thy countenance is comely . When she is most retired and absconded , Christ loves both to see her and hear her ; tho' she be Sun-burnt with Persecution , and sooted with Infirmities , yet her Countenance is comely in the eye of Christ , because there he seeth his own and his Father's Image ; and tho' her Prayers be broken , and as the chatterings of a Crane ; yet the voice is sweet in the ear of Christ , because it is the language of his own Spirit . And although our Lord spake this to his Spouse the Church , yet it may be applied to particular Christians , who are Parts and Members of the Church , and may take the comfort of it to themselves . When Elijah was , as you heard , and we noted before , under the Juniper-Tree , God was pleased to come and join himself to him , and would have from his own mouth an account of his Case , and the reason of his withdrawing himself , What dost thou here , Elijah ? what was it that brought thee hither ? and what is it that thou wouldst have of me ? Know , O holy Soul , thou standest in the same relation to God , and hast the same interest in him , and maist promise thy self the same kindness ; God will not think it too much for his Majesty to come to thee alone when desired , and when he comes , to bring with him a blessing for thee : though thou takest none here to back thee , hast not a Friend on Earth to join in the Suit , yet do thou go and state thine own case , draw up thy Petition , and present it unto God with an hand of faith , setting the name of Christ to it , and God will presently add his fiat , his Amen ; though it may be the answer shall not presently be given in to thee , yet the grant shall be past in Heaven , thy Father will say , Be it unto this soul even as it will. Nay , he will not only give the thing , if it be good for thee , but more too : and while thou askest like a Child , he will answer thee like a God. A most gracious assurance hereof you have in the words of the Text from the mouth of Jesus Christ himself , who is the faithful and true witness ; Thy father which seeth in secre● , shall reward thee openly . He sees the sincerity of thy heart , and the importunity of thy desires ; he seeth how thou labourest at the Oar , and what pains thou hast taken , and with what great wrestlings thou hast wrestled ; and having seen , he will reward ; the work is done , and the reward is to come . So then , if thou wilt believe Christ , thou shalt not lose thy labour , thou shalt not have pangs and throws of Soul , and after all bring forth nothing but wind ; never did any one Holy Prayer fall short of Heaven , and drop by the way ; the great God is not wont to set his Children about any unprofitable work . Paul , I am sure , was of that mind , when he said in 1. Cor. 15. last , Be stedfast , immovable , always abounding in the work of the Lord , knowing that your labour shall not be in vain in the Lord. As their grievous sufferings turn them to a very good account , so shall all their holy actions : There is never an appointment of duty for them , but it carrieth in its Bowels a design of Mercy . He saith not to the seed of Iacob , seek ye my face in vain ; the preparing and engaging of their hearts to pray , speaks his readiness and resolution to incline his ear to hear . When he bids them open their mouths , it is that he might fill them ; He would not have them give a knock at his door to no purpose ; but hath promised when they do , it shall be opened to them ; and when he opens his door , he will open his heart and hand too , and not send them away empty . When he bids them seek , it is in order to their finding ; and that which they find , shall be worth their while , and pay them for all the pains they took ; to be sure they shall not have cause to complain , as those that sit down losers , and have a disappointment of their expectations . Nay , further , our Saviour tell us , that he will reward us openly . He will not be ashamed that the World should see how he useth his Servants , they shall see there is a reward for the Righteous ; and though the Devil was a Fool in going about to charge rotten sordid designs , and a mercenary selfishness upon Iob , yet he himself was forced to acknowledg , that Iob did not serve God 〈◊〉 nought . He will reward thee openly , both here and hereafter , before Angels and Men ▪ as you have compassed his Altar with your Supplications , so will he compass you about with Favour and with Songs ; he will make it manifest , he will convince his enemies , a foolish , wicked and ungrateful World , of all the hard speeches which they had spoken against him , they themselves shall see it false , That it is a vain thing to serve God ; he will by his liberal rewards given them , extort from them this acknowledgment , That the Lord is good to them that wait upon him , and to the soul that seeks him ; especially it shall be thus at the last and great day , which will be the day of recompences , the day in which God will make up his Iewels , and set them , not in Gold , but in Glory . Then , as you have it in Mal. 3. 18. yea , then , indeed , shall ye discern between the righteous and the wicked ; betweem him that serveth God , and him that serveth him not ; between him that seeketh God , and him that seeketh him not ; between him that prayeth , and him that prayeth not . Then there shall be an apparent and manifest difference ; the stone-blind World , those that are wickedly , wilfully blind , shall see it to their vexation and torment . These are the motives by which I did design , and do hope to work upon your hearts , these the Silken Cords of a Man , the Rational Arguments , with which I would allu●e and draw you to the conscientious chearful performance of this excellent , necessary and Soul-chearing , Soul-fattening Duty of Secret-Prayer ; and oh that I might hear you have been wrought upon by them , and prevailed with . Now , that you might do this work well , and not fail as to the right management of it , and so not miss and fall short of those singular benefits and advantages which come by it , I shall afford you what assistance I judge needful in the case , and in silence passing over those Directions which refer to Prayer in general , I shall give you up some that do particularly concern and relate to Secret-Prayer , they are these : I beseech you mind and Practise them . First , Make thy secret approaches to God with the greatest solemnity of Spirit that thou canst ; though thou goest in the multitude of mercies , and with faith in Christ , and with hope of finding Grace , yet be sure that in his fear thou worship toward his Holy Temple ; though thou art alone , and without any here to be an eye-witness , do thou draw nigh unto him with as great an ●we and dread upon thy spirit , with as great ●umility and reverence in thy carriage and deportment , as if thou hadst the eyes of all the World upon thee ; though thou mayest in thy retirements be more free and open , in giving an account of thy self and thy condition , thy burthens , wants and desires , because no body sees thee ; yet thou must not be rude , unmannerly , and sawcy , because God sees thee . When thou art in a Corner , God is in Heaven , upon a Throne of Glory , attended by innumerable Angles , who in his presence cover their Faces with their Wings , as knowing their distance , their inability and unworthiness to behold him . Remember thou hast to do with Majesty , yea , with an Infinite and Glorious Majesty ; and Shall not his excellency make you afraid ? and his dread fall upon you ? Job 13. 11. And , indeed , then are we most excellent , when we do most fear God's Excellency . David began Psalm 8. with the admiration of God's Excellency , O Lord , our Lord , how excellent is thy name in all the earth ! And then in the same Psalm he fell to humbling and vilifying thoughts and expressions of Man. What is man that thou art mindful of him ? and the son of man that thou visitest him ? Abraham was the Father of the faithful , and the Friend of God ; yet how low was he in his own eyes , and how much fill'd with an awe of God , when he alone stood before him ▪ pleading for wicked Sodom ? Observe how he carried , and what he said , Genesis 18. 27. Behold now , I have taken upon me to speak unto the Lord , which am but dust and ashes . And vers . 30. O let not the Lord be angry , and I will speak . And yet again , verse 32. O let not the Lord be angry ; and I will speak yet but this once . By all this you see , how much he was afraid of offending God ; and this is that which God expects from his creatures , yea , from his dearest Children ; he stands upon his honour , and looks to be treated like himself . Levit. 10. 3. Moses said unto Aaron , This is that the Lord spake , I will be sanctified in all them that come nigh me . See then that you have grace to serve him with reverence and godly fear , as knowing that your God is a consuming fire , Heb. 12. 28 , 29. Nadab and Abihu found him so , when destroyed by fire that came from his presence upon their not observing his order in matter of worship ; they brought with them strange fire , and met with devouring fire . Therefore do you fear before him when you pray to him ; and though no-body be by , remember and consider that God is by , as to hear your Prayers , so curiously to observe both the frame of your spirits , and the manner of your deportments before him ; as he is of pitiful eyes , so of pure and piercing eyes , which cannot indure to behold iniquity , and from which nothing can be hid ; all is naked and open before him with whom you have to do . Secondly , When thou settest about the work of Secret-Prayer , study and endeavour secrecy to the utmost , and be as secret as ever thou canst ; do not tell others the business thou art taking in hand ; What though none know of it , let it be enough for thee that thy Father doth , for that is enough ; he alone is sufficient to be thy witness , and to do for thee all that thou desirest . Never go to it with a design , nor in such manner that others may take notice of it for thy commendation . A Christian , indeed , may do Alms , and pray so as to be taken notice of , and let his light shine before Men in order to the alluring of others , and drawing them to the like acts of piety and charity : But to give others , by any means , an item of our private Duties , in order to our own applause , that we might have praise with Men , and be by them accounted in the number of serious , strict and eminent Christians , is too low a pitch for the Children of God to fly , it is Pharisaically wicked and abominable . And sure I am , you your selves will find it true at the last , That a name thus obtained , will not pay the charge , but cost you a great deal more than it is worth . It is far better for us to take care of our duty , and leave it to God to take care of our names . If we can please God , and get to Heaven , we shall be glad to be there , though no-body knew all the steps we took in the way thither . When thou art in the work , and warm at it , when the Fire burns , speak with thy tongue , it is thy friend in Prayer , and thy glory in Praises ; but command it to keep a due decorum ; be not so loud that others may hear ; do not , like some , make the street ring ; I readily grant that the lifting up of the voice is sometimes the effect of an oppressed spirit , whom speaking will not serve ; there must be crying , and that aloud ; sometimes it is the effect of a soul fir'd and inflam'd with holy longings ; and it may be allowed to be an help to the raising up of the spirit and affections : Only when thou dost make use of it , get as far as thou canst out of the hearing of others , that thou mayest not be as the hypocrites are . If thou hast not conveniency for that , neither within doors nor without , then go to God as he came to Elijah , in a soft and still voice . Thy Father can hear thy whispers , for thou always speakest in his ear ; yea , more , Romans 8. 27. He that searcheth the heart , knoweth what is the mind of the spirit . He had in the Verse before , spoken of groans that could not be utter'd ; desires that are in the Soul which it knoweth not how to express ; but though thou canst utter neither sighs , nor groans , nor words , God knoweth your minds , what your spirits are working out after : when you say nothing , he can tell what you would have : All my desire is before thee . He understands the language of thy sighs , yea thy very tears are to him articulate , when he doth not hear the words of thy mouth . We do not find that Woman said any thing who washed Christ's Feet with her tears , and wiped them with the hairs of her head ; but in those tears and actions Christ saw love and thankfulness ; much is forgiven her , therefore she loveth much ; yea he doth know what you have a mind to , by your very looks . Hence it was that when the floods compassed Ionah about , and all the billows and waves passed over him , and he looked upon himself as being in a perishing condition , he resolved upon giving God a look , before he was quite lost ; Ionah 2. 4. Then I said , I am cast out of thy sight , yet I will look again toward thy holy Temple : and that look saved him , Verse 6. Thou hast brought up my life from corruption , O Lord my God. He looks pitifully up to God , and God looks graciously down upon him : do thou so act the Saint , as carefully to avoid every thing of the Pharisee . Thirdly , When thou art alone in prayer , make it thy great desire and care to be with God. In all thy approaches to him , and in all thine appearances before him , make sure that thou be with him . The Psalmist could say , Psal. 139. 18. When I awake , I am still with thee : this some understand of the constancy of God's kindness . Though the most vigilant of the Saints sometimes fall into sleepiness and drowsiness of spirit , that they perceive not God's presence with them , nor care over them , nor love to them ; yet when the Lord awakeneth up their Souls , and reneweth their spiritual senses , they are made to see and acknowledge , that the Lord doth never leave them , no , not when they least perceive his presence . But others do by this understand the gracious frame and workings of David's Spirit . He was every morning with God ; as soon as ever he opened his eyes , he directed them to God. God was the excellent and endeared Object that he would first converse with , and bestow his morning visit upon . I am still with thee by meditation . Oh that thou couldest say the same in truth as to this duty of Prayer . Lord , when I am at prayer , I am still with thee . I am often upon my knees , and I am as often with my God ; I Iohn 1. 3. That which we have seen and heard , declare we unto you , that ye also may have fellowship with us ; and truly our fellowship is with the Father , and with his Son Iesus Christ. Do you press after that , a fellowship with God : do you enquire for that , as Elisha when he had got the Mantle which his Master had dropt , he cried out , Where is the Lord God of Elijah ? so do you : here is the Prayer , but where is the fellowship ? Truly that Person is both wickedly and miserably alone in his duty , who is not with God in duty . He sins greatly in it , and he shall get nothing by it . That is an accursed privacy out of which the great and ever-blessed God is excluded . He is indeed with thee in all places , in thy greatest retirements ; Psal. 139. 8. If I ascend up into Heaven , thou art there ; if I make my bed in Hell , thou art there . So , if thou art in the Congregation , God is there ; if in the Chamber , God is there ; if in the Field , God is there . He fills all places , and he takes notice of all persons , and of all their Actions ; but that is not enough ; no gracious Soul that doth indeed love him , will sit down satisfied with that . While God is with thee by his Omnipresence observing thee , and all thy ways ; what duties thou dost , and how thou dost them ; it must be thy great care to be with God in a way of holy meditation and affection : to have the thoughts dwelling with God , the desires running out to God , and the delights feasting upon God. Have a care , that when you pretend to be alone in your duty , you do not lay the reins upon your necks , and allow your minds in their loose and vain ex●ursions . Christian , go to thy duty , and go to thy God too ▪ So that good man wisely resolved ; Psal. 43. 3 , 4. O send out thy light and truth , let them lead me , let them bring me unto thy hill , and to thy tabernacles ; then will I go unto the altar of God , unto God my exceeding joy . He would not stop at the Altar , but get up to the God who was worshipped there : and when thou art with him , keep with him , as close as thou canst : let no temptation draw thee away . Fourthly , Whensoever thou art in secret before God , reveal all thy secrets to him : deal plainly and openly with him ; anatomize thy Soul in his presence ; tell him all that is in thine heart , and all that thou remembrest hath been in thy life ; and do not hide any thing from him : whatsoever thine own Conscience preacheth to thee , do thou go and repeat it all to God : confess to him those evil Actions thou didst in a corner , and under the covert of darkness , though no mortal eye saw them , nor can any body charge thee with them . The keeping back of part of thy sins , may be thy ruine , as well as keeping back part of the price of the Land , and covering the fraud with a lie , was the death of Ananias and Sapphira . Acknowledge to him those heart-corruptions which did never come into act ; the law in the members that warreth against the law in your mind ; the sin that dwelleth in you ; that cursed root of bitterness which lieth under ground : the vicious fountain that is continually boiling and bubling up in filthy thoughts and vile affections , though it never sent forth such muddy and abominable streams as run in an impetuous and rapid manner in the lives of others , overflowing all the banks that Religion and Reason do set them . In a word , Do thou thy self acquaint God with the plague of thine heart , which threatens the life of thy Soul , though there be no spots to be seen by others upon thee , though it doth not shew it self in botches and boils . I have already told you , that though you need not let men know , not your dearest , intimate and most faithful Friends know all that you are chargeable with ; yet you are bound to do so to God , and it is indeed no other than a giving of him the glory of his Omniscience , and ( if you do it as you ought in a believing way ) the glory of his Mercy and Goodness too , as being a God ready to forgive and multiply pardons . Besides , as I have said , it is in vain to hide any thing from him ; because he seeth all , searcheth the hearts ; possesseth the reins , and hath our most secret sins in the light of his countenance ; He that covers his sins , shall not prosper ; not in that action : when men go to eover , God will come to discover . Adam having sinned , went like a guilty Malefactor to hide himself , but God knew where he was , and fetcht him out with a word . Achan having stoln the wedge of Gold , and two hundred pieces of Silver , and a goodly Babylonish Garment , went and hid them in the earth in the midst of his Tent , but God made him fetch them out again . When all is done , plain-dealing is best , specially when you have to deal with God. And let me here add , That freedom and openness of heart in a way of humble confession unto God , is a very good argument of a gracious frame of heart , and speaks a person acted by an ingenuous filial spirit , that he is no friend to sin , no admirer of himself , but willing to load himself , that so he might the more loath himself , and work his heart into the greater admirings of that patience which , notwithstanding so many affronts , hath so long born with him ; and that grace , which , notwithstanding so great provocations , doth yet open to him a door of hope . And take one thing with you further : this freedom and openness of heart in confessing your sins to God , is a singular and compendious way ( mingling with it faith in Christ ) to provide for your own peace and comfort : when you do humbly and freely load your selves with the acknowledgment of the sins you are guilty of , you may find them lie more light upon you Consciences : when you bind them upon your selves , you may find God loosing them , and taking them off by the assurance of a gracious and full pardon . Till David came to this , poor man , he was in a most dismal condition ; Psal. 32. 3. While he kept silence , his bones waxed old through his roaring all the day : he kept silence , i. e. he did not confess sin ; and then he was fain to spend all his time in roaring , because of the torment and anguish which he felt ; and so long as he did not carry toward God in a way of ingenuity , God carried toward him in a way of severity . Vers. 24. Day and night thy hand was heavy upon me ; my moisture is turned into the drought of Summer . He was sunk under the weight of that hand , and broken almost to shivers , and dried up like a potsherd . But now see what a comfortable change was wrought , and how God appeared to his joy , when he brake off that sinful silence , yea , as soon as he took up a resolution of doing it ! Ver. 5. I acknowledged my sin unto thee , and mine iniquity have I not hid : I said , I will confess my transgressions unto the Lord , and thou forgavest the iniquity of my sin . So then , this is the way , to remove Judgements , to pacifie the wrath and displeasure of God , to quiet the Conscience , to recover the sense of Divine Favour , and to get for broken bones , the joy of God's Salvation . Fifthly , When thou art in secret , keep a strict watch over thy self : Watch over both thy Body and Soul ; watch over thy body , that it may not sleep , as the Disciples did very unseasonably , when they had the greatest reason to keep awake . You know what our Saviour said , That the body is weak where the spirit is willing . It is a great sin , and therefore a great shame for people , ( yea , such as profess godliness ) when they are about the Work and Service of God in these Assemblies , hearing and praying , to sleep away so much of that precious time as they do , as if these things were none of their business , and they were not at all concerned in it . Sure I am , this is not to sit here as God's People sitteth ; this is no sign of a serious Christ●an , coming to hear for Life , and to pray for Life , and working out Salvation with fear and trembling ; and yet they sleep in the midst of Observers , when they have some on all sides to give them an awakening jog ; and I desire you to make conscience of doing it , it is an act of Duty and of Love ; it is a friendly jog , and the party to whom you give it , is obliged to take it thankfully at your hands as a kindness : He doth not know how much he may lose by a little Nap ; some precious Truth may then be spoken and passed , in which he was greatly concerned , and by which he might have been greatly benefited ; but it is gone and lost as to him , he slept it away . But when thou art all alone , thou hast none by to do that friendly Office , to bestow a jog upon thee , then thou must do all the work thy self , and look to thy self ; therefore thou shouldst be the more thine own Friend , and take the more care and pains . And also watch thy Soul , thine heart ; keep it , as thou art commanded , with all diligence : And as Deborah said to her self when she was in the midst of her work , Iudges 5. 12. Awake , awake , Debroah ; awake , awake , utter a Song ; so do you call upon your selves in your Duties , Awake , awake , O my Soul ; awake , awake , lift up a Prayer : Thou hast now wrestling-work in hand , do not be dull , heavy , and lazy at it ; watch thine heart , for it needs it ; and two things in particular it is very subject to , wandrings and coolings ; the heart of man is a wandering heart ▪ will not keep its way , nor dwell upon its proper Object . David could say , My heart is fixed , O God , my heart is fixed : But could he say so always ? or canst thou ? No , tho' it is fixed in its choice of God , in its affection to him , in its resolution for him ; yet it hath not that fixation of thoughts and meditations upon him , nor that fixedness of fellowship and communion with him , which should be . Thou thinkest thou carriest thy heart with thee to thy duty ; but dost thou not often find it hath given thee the slip , and is gone before thou hast done ? Therefore look to it , keep thine eye upon it , that it may keep its place , and to its business . But then again , the heart of man hath its coolings , as well as its wandrings : As it should keep its way , so it should carefully keep its heat . Be much , therefore , and frequent in stirring up thy self , when thou goest by thy self , to take hold of God ; beware of all deadness and dulness , when thou art going to serve a living God. When fire-brands are together , they will help one another , and burn to the last : but he that would keep a single one alive , had need to tend it carefully , and be often blowing it , yea , and adding some fewel too . Watchfulness is as great and necessary a Duty , as any the Christian hath to do ; he must watch unto Prayer ; that he may not go about it unseasonably , that he may not lose a fit opportunity , but set up his sail as soon as the wind blows , and that he also might make use of all advantages for the tuning of his instrument , and getting his heart into a right frame ; and he must watch likewise in prayer : that when he is at the work , he may not idle in it , and so lose his duty by losing himself , for want of looking to . Alas , what is Prayer without the heart , unprofitable to man , abominable to God : it is like a Carcase , when the Soul hath once forsaken it , a stinking and offensive thing ; who would make a Present of it to a great King ? Sixthly , When thou art upon thy knees , engaged in secret Prayer unto God , be sure that thou double thy diligence , and put thy strength forth to the utmost . When a great many are lifting at an heary weight , every one may spare himself , and put forth the less strength , because there is such a number to assist : but when there is no more than one single person tugging at it , he had need strain and labour hard , else he must leave it where , and as he found it . When we are joined together with others in Prayer , when with a Church of Christ , an Assembly of Saints , there is a number of Supplicants , a great many besieging the Throne of Grace , wrestling with God , and pulling down the Blessings which are desired ; and then we may speak in the same manner as David did , Psal. 7. 6 , 7. Arise , O Lord , in thine anger , lift up thy self , because of the rage of mine enemies : awake for me , to the judgment which thou hast commanded ; so shall the congragation of the people compass thee about 〈◊〉 for their sakes therefore return thou on high . Yea , when there is a Congregation of God's People compassing him about , we may say , Lord , for their sakes shew thy self , be exalted in thy strength and in thy goodness and mercy . Yet know , this is no Argument why any one single Member of that Church or Congregation should be remiss , and abate of his zeal and endeavours ; for we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 15. 30. When we are together in Prayer , we must strive together in Prayer ; the word is very emphatical . When we are together , we must not be in Prayer only , but in an agony too ; we must not only seek Mercy , but strive for it ; strive mightily , as Wrestlers do , and Champions in the field : It is , saith Beza , a Metaphor taken from Military Affairs , and signifies such fervency and zeal as is used in matters of Life and Death ; there must be a laying hold on God's strength , and a putting forth of ours , an acting to the utmost . Tho we are together , and that a great number together , yet we must every one strive , else it would be our shame ; as in a School , if all the Boys are studying and conning their Lessons , any one should not mind it , but be toying and loitering ; or as in a Work-house , many should be labouring hard till the sweat run off their faces ; but in the midst of that industrious Company , there should be one sleeping , and there another trifling : and also it will be to your loss ; for tho the Church may obtain a gracious Answer , and prevail for a Blessing , and delight themselves in the goodness of the Lord ; yet the lazy , lukewarm Christian , who did nothing , or at best out of an indifferency of Spirit , will , an hundred to one , fall short , and miss of a share , being one of those foolish slothful seekers , that are not able : And while a Iacob , after his wrestling , is commended and rewarded , hath his Name changed , to his honour , from weak Iacob , to mighty Israel ; from Iacob a Worm , to Israel a Prince with God. While resolved and importunate Souls are most graciously smil'd upon , and sent away , as the Woman of Canaan , was , with their desires fulfilled , and their joys running over ; Be it to you even as you will ; I can , I will deny you nothing : thou maist be sent away with a severe rebuke from God : Thou wicked and slothful servant . And what shall I say , with a flea in thine ear ? no , no , with a sting in thy Conscience . Bu● now if there be such joint endeavours required , such utmost striving when you go before God with your united forces , surely there is no reason why you should be cold and freeze , why you should trifle and be careless when you are alone , and in secret with God ; No , no , then it doth nearly concern you to summon all the powers of your Souls , to muster all your forces , and to put all your affections into a lively and fervant frame , and every grace to its post and business . Being you have to do all your work your selves , get as much strength from Heaven as you can , and employ all you get : whatsoever thy hand findeth to do , thine own single hand , be sure that thou do it with all thy might . Christians , you must seek mercy diligently , if you would be succesful in your seeking . Seventhly ▪ Let not thy secret Prayer shut Prayer out of thy Family ; do not make use of that performance as a sufficient excuse for this neglect and omission , neither think to stop the mouth of conscience now , with that which will not pass for a good plea when thou shalt come to appear before the Tribunal of an holy God. It is indeed thy duty to pray alone ; and if thou dost do it , thou doest well ; yet thou must not only pray alone , but with others also ; yea , this is an indispensible duty , incumbent upon you who are Governours of Families ; you should see to it , that your Houses be Churches , not Bethavens , Houses of vanity , but Bethels , the Houses of God. We read of a Church that was in the House of Precilla and Aquila , 16 Rom. 5. and a Church which was in the House of Nymphus , Coloss. 4. 15. and a Church that was in Philemon's House , Philemon 2. It is a common Saying and a true one , That every man is to be a Prophet , Priest and King in his own House : You do well enough remember your being Kings , and as such do insist much upon your Authority and Power , and know how to Lord it enough ; only by the way take this short Advice which I shall give you ; So rule as Kings , as not to degenerate into Tyrants ; You are Heads , and to be honoured for such ; but let not your Crowns be Thorns , rending and tearing , afflicting and vexing those that live under your shadow , and should rejoyce in it . And withal , do not forget that you are to be Prophets too , teaching and instructing those that are under your Charge and Care. Gen. 8. 19. I know Abraham , that he will command his children and his houshold after him , and they shall keep the way of the Lord. Yea , and you are to be Priests also , Praying for your Families , and with them : What is more reasonable than this ? what more decent and comely ? Do you not live together ? do you not love together ? do you not eat and drink together ? do you not rejoice and make merry together ? and I appeal to your own judgments ; Conscience , what saist thou ? should not , ought not these persons to worship God together ? ought they not to pray together , and to seek the face of God together ? This is the way to make your Communion an holy Communion , to sweeten your comforts and converse , and to sanctifie all your enjoyments . 1 Tim. 4. 4 , 5. Every creature of God is good , and nothing to be refused , if it be received with thanksgiving ; for it is sanctified by the word of God and prayer . Prayer , Family-Prayer , is needful for the sanctifying of Family-enjoyments ; without it , you sit down at unsanctified Tables , and you lie down in unsanctified Beds ; and I do heartily commend to your consideration and imitation the holy and brave Resolution of Ioshua . He was a great Man , a Prince , Captain-General , and Leader of Israel ; do you see how much he was fixed in this gracious purpose , Iosh. 24. 15. As for me and my house , we will serve the Lord : not only I , but we ▪ not only we a-part , but also we together . And let every one of you lay aside your vain pretences , and weak reasons against a great duty . Never pretend modesty in the case ▪ thou art ashamed to pray before others , but this is such a Fig-leaf as cannot cover thy nakedness ; be ashamed of thy folly and sins , of thy vain words and frothy talk , but be not ashamed of thy work : be ashamed that thou dost it no better , but be not ashamed to do it : art thou asham'd to pray ? but hast thou not a great deal more cause to be ashamed of thy not praying ? Know for a certain , that is a sinful modesty which doth unfit and indispose thee for any part of thy duty . Do not say , thou art not able to do it , thou are not furnished with gifts for such a work . But let me ask thee , whose fault is that ? whom wilt thou blame for that ? God for not giving them , or thy self for not getting them ? not to be able to pray , is both thy 〈◊〉 and thy shame ; and therefore thy shame , because thy sin . Dost thou know how to beg thy bread , and dost thou not know how to beg thy life ? dost thou know how to ask a kindness of Man , and not how to ask mercy of God ? thou mayst blush to say so : thou wouldest be counted a wise man , but in this thou dost charge thy self with egregious folly . But I desire thee to begin . I fear thou hast nottried , be persuaded to try now . We have a Proverb amongst us pertinent to the case in hand , Vse legs , and have legs . Praying is the ready way to get the gift of Prayer : practising is the most effectual way of learning . Then shall we know , if we follow on to know the Lord. Hosea 6. 3. and then shall we seek , if we follow on to seek the Lord : then shall we pray , if we follow on to pray : thou didst not know how to go at first , when thou wast an infant , couldst not set one foot before another ; but by thy frequent trying , thou couldst do it in time , yea knowledge and strength coming●on , thou couldst go , and run , and leap too ; by doing thy duty , thou wilt attain to an ability and fitness to do it . Eighthly , Make a wise choice of the time when thou wilt set about this Secret Prayer . Let it be done as in a right manner , so in the proper season . It is true , whensoever the wind bloweth , we should set up our Sails : open when Christ knocks , and answer when he calls , and go about that which he sets thee to : we should be very observant of the Spirit 's motions , and comply with them : just as it was with the living Creatures and the wheels , Ezek. 1. 20. Whithersoever the spirit was to go , the living creatures went , thither was their spirit to go , and the wheels were lifted up over against them , for the spirit of the living creatures , or of life , was in the wheels . The spirit of God is to be the Spring , and all our Wheels should move as that Spring draws . Therefore when he puts thee upon Prayer , do not consult with this nor that , but apply to it immediately , but withal know , the Spirit of God is a Spirit of wisdom , and knows how to order motions regularly and seasonably , Eccl. 3. 1. To every thing there is a season , and a time to every purpose under the Heaven ; a time to plant , and a time to pluck up ; a time to kill , and a time to heal ; a time to weep , and a time to laugh ; a time to mourn , and a time to dance , &c. but man knoweth not his time , Eccles. 9. 12. Often he doth not , therefore he doth often meet with troubles , snares and losses . Now the Spirit of God knows these times exactly , and moves accordingly : therefore if there be any unseasonable impulses and motions , reject them , as those that are not of God , nor his Spirit . Always take a fit time ; make it thy business to nick it . God hath in his mercy given thee time enough for all thy work , and in his infinite wisdom he hath given thee choice opportunities ▪ for every part of it . Thou hast thy seasons for labour and for rest ; seasons for buying and for selling ; a season for praying and for hearing : now look thou carefully to it , that thou do every thing in its season : that is the excellent property of him whom the Scripture pronounceth a blessed man. He is , and he shall be like a tree planted by the rivers of water , that bringeth forth his fruit in his season , Psal. 1. 3. We cannot well do two things at once ; and that God who understandeth our frame , hath ordered out accordingly concerning us . There is but one thing thy duty at one time . Now it is thy business to understand what that one thing is , and so to do it . In short , Let not thy secret Prayer hinder thee from waiting upon Publick Ordinances and Publick Worship on God's Holy-day ; the Church being met together in Christ's name , thou oughtest to meet with them , if able , because thou art a Member of that Body . Thou sinnest if thou art praying at home , when thou shouldest be hearing abroad . So , God hath given thee time for the duties of thy general Calling , as a Christian ; and for the business of thy particular Calling too ; and he would have thee to mind both . It is not his will that thou shouldest be cruel to the Body , or unnatural to thy Family , under a pretence of being tender over thy Soul. He that provides not for his own House , is so far from being a good Christian , that the Apostle Paul tells us in 1 Tim. 5. 8. He hath denied the faith , i. e. practically , and in his deeds , and is worse than an Infidel , who doth from a natural instinct take care of his own . Thou who sittest under the light of the Gospel , and hast the Law of God revealed and opened to thee , art far worse than the Heathens , because thou dost neglect that duty which they perform , who have no other Light to direct them , than that of Nature . Know , O man , thou sinnest if thou art in thy Closet , when it is thy ▪ duty to be in thy Shop ; or thou , O woman , when thou oughtest to be employed about the affairs of thy Family ; and thou , O Servant , when thou shouldest be doing thy Master's or thy Mistris's business : thy time , to be sure , is none of thine own ; thou must not injure them to serve him . He hates robbery for burnt offering . Come , Christians , learn a piece of holy wisdom ; do righteousness at all times , and in all things . Keep all the Wheels going , and all in their order . The right timing of what you do , is putting of a glory upon what you do : if all men would keep their place , and wisely time their actions , we should have better men , and a better World than now we have , Eccles. 3. 11. God hath made every thing beautiful in his time . How beautiful is frost in Winter , and heat in Summer : joys and comfort , if need be ; yea and heaviness , by reason of manisold temptations , if need be : all the Works of God are done with the greatest exactness as to every circumstance , in a proper time , and in a lovely order ; so let yours be done too to the best of your knowledge , and the utmost of your power . I astly , When thou art in secret at thy Prayers unto God , carry in thine head and heart the cases of others , and be an humble Supplicant unto a God in their behalf : tho thou shouldest pray alone , yet not ●or thy self alone : tho thou dost shut others out of thy Closet and Chamber , yet give them a room in thy remembrances , affections and P●titions . Take them in the arms of thy love , and carry their Cases along with ●●ee to the Throne of Grace ▪ and ther● speak many a good word for them in the ears of God , who gives thee free leave to beg for others as well as thy self , and delights to see his Children come into his presence cloathed with bowels . He was so pleased with Abraham's importunity for the sparing of S●dom , tho' the people thereof was exceeding wicked before him , that he did not stick at granting all that Abraham desired , nor would he go away till Abraham had done . When Christ was pleased to Tabernacle among men , how was he flock'd to ! how did they throng about him , bringing with them their Children and Friends , their Sick , Blind , Lame , and Possessed , that he might cure them ! and they had that of him which they came for . Hast thou none of thy Relations that are so spiritually ? Is not thy Yoke-fellow , Brother , Sister , Child , Servant , blinded with ignorance of the things of God , deaf to Reproof , Counsel , Instruction and Intreaty ? so lame , that they cannot take one right step in the way of God and Duty ? possessed with a lying Devil , or a swearing Devil , or a drunken Devil , or an unclean Devil ? Carry them in thy Prayers to God , and beg of him that he would stretch out his Almighty hand , a●d cure them . But t●at I may draw to a C●s● : When thou art most in private , do not 〈◊〉 the Publick ▪ in thy Cabbin , bestow some thoughts upon , and spend some suits and ●ighs about the Ship ; for in that thou are embarqued , and in the peace thereof it is that thou must have peace : Let the Nation be remembred by thee ; it is the Land of thy Nativity , the place where thou wast born and bred , and in which thou hast enjoyed and abounded with Mercies temporal and spiritual ; thou owest it Prayers . It is indeed a sinful Nation , a People loaden with Iniquity , that hates to be reformed , and is settled upon its Lees : but upon that score it needs Prayer the more . There are Thousands pulling down Judgments by their Superstition and loud-crying Profaneness , and making a Breach for an whole Sea to break in upon us : But Thou , O Saint , and such as thou art , have the more need to stand in the gap . Let Sion , the Church of God , have a very large share . David was resolved , that he would seek her good ; and the poor ▪ Captives that sate by the Rivers of Babylon , when they remembred desolate Sion , did not only drop a tear or two , but wept Rivers , and had rather their right-hands should forget their cunning , and their tongues cleave to the roof of their mouths , than that they should forget . Ierusalem , or not prefer Her before their chiefest joy . O let the same mind be in you , now that her condition is very low , and we cannot tell what may be the products of the ensuing year . And that the Sacrifice of Prayer may be fired , and send up before the Throne of God , a vehement and pure flame ; often think , and seriously meditate upon that which Iehovah hath spoken to you , Isa. 66. 10. Rejoice ye with Ierusalem , and be glad with her , all ye that love her . Rejoice for joy with her , all ye that mourn for her , that ye may suck , and be satisfied with the breasts of her consolations , that ye may milk out , and be delighted with the abundance of her glory . There are some that need your Prayers , do you supply them ; there are some that have desir'd your Prayers , do you satisfie them ; there are some to whom you have promised your Prayers , be you as good your word to them : they expect much good will come to them by means of them , do not you disappoint their expectations . In this way help thy Relations , do good to thy Friends and Neighbours , heap coals of fire upon the heads of thine Enemies , help to bear up the Pillars of a shaking Nation , give a lift towards the raising of Iacob now he is small , and a blow to Babylon : And thus , tho' our Prayers should oftentimes be private , yet our Spirits ought to be publick . It is no small comfort to the Saints and People of God , That they have a Stock of Prayer going for them all the world over : Now if thou wouldst have any benefit and advantage by that Stock , see carefully to it , that thou be every day putting something in . FINIS . 
A63950	----	The golden grove, or, A manuall of daily prayers and letanies, fitted to the dayes of the week containing a short summary of what is to be believed, practised, desired : also festival hymns, according to the manner of the ancient church, composed for the use of the devout, especially of younger persons / by the author of The great exemplar. Taylor, Jeremy, 1613-1667. This text is an enriched version of the TCP digital transcription A63950 of text R17298 in the English Short Title Catalog (Wing T336). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 184 KB of XML-encoded text transcribed from 97 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A63950 Wing T336 ESTC R17298 12165837 ocm 12165837 55311 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63950) Transcribed from: (Early English Books Online ; image set 55311) Images scanned from microfilm: (Early English books, 1641-1700 ; 116:10) The golden grove, or, A manuall of daily prayers and letanies, fitted to the dayes of the week containing a short summary of what is to be believed, practised, desired : also festival hymns, according to the manner of the ancient church, composed for the use of the devout, especially of younger persons / by the author of The great exemplar. Taylor, Jeremy, 1613-1667. [18], 3-161 [i.e. 171], [5] p. Printed by J.F. for R. Royston ..., London : 1655. Written by Jeremy Taylor. Cf. BM. First ed. Cf. BM. Advertisements on p. [2]-[5] at end. Reproduction of original in Thomason Collection, British Library. eng Prayers. Catechisms, English. Prayer-books. Devotional calendars. Hymns, English. A63950 R17298 (Wing T336). civilwar no The golden grove, or, A manuall of daily prayers and letanies, fitted to the dayes of the week. Containing a short summary of what is to be Taylor, Jeremy 1654 34271 570 20 0 0 0 0 172 F The rate of 172 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-03 TCP Assigned for keying and markup 2002-04 Apex CoVantage Keyed and coded from ProQuest page images 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Judith Siefring Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion THE GOLDEN GROVE , OR , A MANUALL OF Daily Prayers and Letanies , Fitted to the dayes of the Week . Containing a short Summary of What is to be Believed , Practised , Desired . ALSO FESTIVAL HYMNS , According to the manner of The Ancient Church . Composed for the Use of the Devont , especially of Younger Persons ; By the Author of The Great Exemplar . London , Printed by J. F. for R. Royston , at the Angel in Ivie-lane . 1655. TO The Pious and Devout READER . IN this sad declension of Religion , the Seers who are appointed to be the Watchmen of the Church , cannot but observe that the Supplanters and Underminers are gone out , and are digging down the Foundations : and having destroy'd all publick Forms of Ecclesiastical Government , discountenanc'd an excellent Liturgie , taken off the hinges of Unity , disgrac'd the Articles of Religion , polluted publick Assemblies , taken away all cognisance of Schism , by mingling all Sects , and giving countenance to that , against which all Power ought to stand upon their guard . There is now nothing left , but that we take care that men be Christians : For concerning the Ornament and Advantages of Religion , we cannot make that provision we desire ; Incertis de salute , de gloriâ minimè certandum : For since they who have seen Jerusalem in prosperity , and have forgotten the order of the Morning and Evening Sacrifice , and the beauty of the Temple , will be tempted to neglect so excellent a ministration , & their assembling themselves together for peace , and holy Offices , and be content with any thing that is brought to them , though it be but the husks and acorns of Prodigals and Swine , so they may enjoy their Lands and their Money with it ; we must now take care that the young men who were born in the Captivity , may be taught how to worship the God of Israel after the manner of their fore-fathers , till it shall please God that Religion shall return into the Land , and dwell safely and grow pr●…sperously . But never did the excellency of Episcopall Government appeare so demonstratively and conspicuously as now : Under their conduct and order we had a Church so united , so orderly , so govern'd , a Religion so setled , Articles so true , sufficient , and confess'd , Canons so prudent and so obey'd , Devotions so regular and constant , Sacraments so adorn'd and ministred , Churches so beauteous and religious , Circumstances of Religion so grave and prudent , so useful and apt for edification , that the enemies of our Church , who serve the Pope in all things , and Jesus Christ in some , who dare transgress an Institution and Ordinance of Christ , but dare not break a Canon of the Pope , did despair of prevailing against Us and Truth , and knew no hopes but by setting their faces against us to destroy this Government , and then they knew they should triumph without any enemy : So Balaam the son of Bosor was sent for , to curse the people of the Lord , in hope that the son of Zippor might prevail against them that had long prospered under the conduct of Moses and Aaron . But now in stead of this excellency of Condition and Constitution of Religion , the people are fallen under the harrows and saws of impertinent and ignorant Preachers , who think all Religion is a Sermon , and all Sermons ought to be libels against Truth and old Governours , and expound Chapters that the meaning may never be understood , and pray , that they may be thought able to talk , but not to hold their peace , they casting not to obtain any thing but Wealth and Victory , Power and Plunder ; and the people have reap'd the fruits apt to grow upon such Crabstocks : they grow idle and false , hypccrites and careless , they deny themselves nothing that is pleasant , they despise Religion , forget Government ; and some never think of Heaven ; and they that do , think to go thither in such paths which all the ages of the Church did give men warning of , lest they fhould that way go to the Devil . But when men have try'd all that they can , it is to be suppos'd they will return to the excellency and advantages of the Christian Religion , as it is taught by the Church of England ; for by destroying it , no end can be serv'd but of Sin and Folly , Faction , and Death eternal . For besides that , no Church that is enemy to this , does worship God in that truth of Propositions , in that unblameable and pious Liturgie , and in preaching the necessities of holy life , so much as the Church of England does ; besides this ( I say ) it cannot be persecuted by any Governour that understands his own interest , unless he be first abus'd by false Preachers , and then prefers his secret opinion before his publick Advantage . For no Church in the World is so great a friend to Loyalty and Obedience , as she , and her Sisters of the same perswasion . They that hate Bishops have destroy'd Monarchy , and they that would erect an Ecclesiastical Monarchy , must consequently subject the Temporal to it . And both one and the other would be Supreme in Consciences ; and they that govern there , with an opinion that in all things they ought to be attended to , will let their Prince govern others , so long as he will be rul'd by them : And certainly , for a Prince to persecute the Protestant Religion , is as if a Physician should endevour to destroy all Medicaments , and Fathers kill their Sons , and the Master of Ceremonies destroy all Formalities and Courtships ; and as if the Pope should root out all the Ecclesiastick State . Nothing so combines with Government , if it be of Gods appointment , as the Religion of the Church of England , because nothing does more adhere to the Word of God , and disregard the crafty advantages of the world . If any man shall not decline to try his Title by the Word of God , it is certain there is not in the world a better guard for it , then the true Protestant Religion , as it is taught in our Church . But let things be as it please God ; it is certain , that in that day when Truth gets her Victory , in that day we shall prevail against all Gods enemies and ours , not in the purchases and perquisites of the world , but in the rewards and returns of Holiness and Patience , and Faith and Charity ; for by these we worship God , and against this interest we cannot serve any thing else . In the mean time we must by all means secure the foundation , and take care that Religion may be convey'd in all its material parts , the same as it was , but by new and permitted instruments . For let us secure that our young men be good Christians , it is easie to make them good Protestants , unless they be abus'd with prejudice , and suck venome with their milk ; they cannot leave our Communion , till they have reason to reprove our Doctrine . There is therefore in the following pages a Compendium of what we are to Believe , what to Do , and what to Desire ; It is indeed very little , but it is enough to begin with , and will serve all persons so long as they need milk , and not strong meat . And he that hath given the following Assistances to thee , desires to be even a door-keeper in Gods House , and to be a servant of the meanest of Gods servants , and thinks it a worthy imployment to teach the most ignorant , and make them to know Christ●… though but in the first rudiments of a holy Institution . This onely he affirms , That there is more solid comfort and material support to a Christian spirit in one Article of Faith , in one period of the Lords Prayer , in one holy Lesson , then in all the disputes of impertinent people , who take more pains to prove there is a Purgatory , then to perswade men to avoid Hell : And that a plain Catechism can more instruct a soul , then the whole dayes prate which some daily spit forth , to bid men get Christ , and persecute his Servants . Christian Religion is admirable for its wisdome , for its simplicity ; and he that presents the following papers to thee , designs to teach thee as the Church was taught in the early dayes of the Apostles . To believe the Christian Faith , and to understand it ; to represent plain Rules of Good Life ; to describe easie Formes of Prayer ; to bring into your Assemblies Hymnes of Glorification and Thanksgiving , and Psalms of Prayer . By these easie paths they lead Christs little ones into the Fold of their great Bishop ; and if by this any service be done to God , any ministery to the Soul of a Childe or an ignorant Woman , it is hoped that God will accept it : and it is reward enough , if by my Ministery GOD will bring it to passe , that any Soul shall be instructed , and brought into that state of good things , that it shall rejoyce for ever . But do thou pray for him that desires this to thee , and endevours it . ERRATA . Page 87. 1.2 . for me r. us , ibid. f. me r. us , ibid. 1.3 . f. me r. us , ib. 1.5 . f. me r. us , ibid. f. me r. us , ibid 1.6 . f. my r. our . CREDENDA : OR , What is to be Believed . O {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plato de legibus . Let this Truth be confessed and remain for ever , That they who are well instructed , easily become good men . A. SHORT CATECHISM FOR The institution of young persons IN THE Christian Religion . QUESTION . IN what does true Religion consist ? ANSWER . In the knowledge of the one , true ●…od , and whom he hath sent , Jesus ●…hrist , and in the worshipping and ●…rving them . Quest . What dost thou believe con●…rning God ? Answ. That there is a God : 〈◊〉 . That he is one . 3. Eternal , 4. Al●…ighty : 5. That he hath made all ●…he world : 6. That he knows all things : 7. That he is a Spirit ; not of any shape or figure , or parts , or body : 8. That he is present is all places : 9. That his seat is in Heaven , and he governs all the world , so that nothing happens without his order and leave : 10. That he is the Fountain of Justice , 11. of Mercy , 12. of Bounty or Goodness : 13. That he is unalterably happy , and infinitely perfect : 14. That no evil can come near him : 15. And he is the Rewarder of them that diligently seek him . Quest . What other Mystery is revealed concerning God ? Ans. That God being one in nature , is also three in Person ; expressed in Scripture by the names of [ Father , Son , and Holy Spirit . ] The first Person being known to us by the name of [ The Father of our Lord Jesus Christ . ] The second Person is called [ The Son , and the Word of the Father . ] The third is [ The Spirit and Promise of the Father : ] and these are Three and One after a secret manner , which we must believe , but cannot understand . Quest . What is this God to us ? Ans. He is our Creator and Father , and therefore he is our Lord ; and we are his Creatures , his Sons , and his Servants . Quest . Wherefore did God create and make us ? Ans. That we might do him honour and service , and receive from him infinite felicities . Quest . How did God make man ? Ans. By the power of his Word , out of the slime of the earth , and he breathed into him the breath of life . Quest . Was man good or bad , when God made him ? Ans. Man was made pure and innocent . Quest . How then did man become sinful and miserable ? Ans. By listening to the whispers of a tempting spirit , and breaking an easie Commandment , which God gave him as the first tryal of his obedience . Quest . What evils and change followed this sin ? Ans. Adam , who was the first man and the first sinner , did both for himself and his posterity , fall into the state of death , of sickness , and misfortunes , & disorder both of body and soul : we were thrown out of Paradise , and lost our Immortality . Quest . Was man left in these evill without remedy ? Ans. No . But God pitying his creature , promised , That of the seed of the woman , he would raise up a Saviour and Redeemer , who should restore us to Gods favour , and to the felicity which we lost . Quest . How did God perform the promise ? Ans. By sending Jesus Christ to take upon him our nature , to dye for our sins , to become our Lord and the Author of holiness , and life , and salvation to mankinde . Quest . Who is Jesus Christ ? Ans. He is the Son of God , the second Person of the holy Trinity , equal with the Father , true God without beginning of life , or end of days . Quest . How then could he be our Redeemer , and the promised seed of the woman ? Ans. The Son of God in the fulness of time , by the miracles of his Mercy , took upon him humane Nature , and united it after a wonderful manner to his Godhead ; so that he was both God and Man : He was born of a Virgin , who conceived him not by any natural means , but by the power of the Holy Ghost , and was called Jesus Christ , and his Mothers name was Mary , of the seed of Abraham , of the family of King David ; and all these things came to passe when Augustus Caesar was Lord of the Roman Empire . Quest . How did Jesus Christ work this promised Redemption for us ? Ans. By his holy and humble life , and his obedient dying a painful death for us upon the Cross . Quest . What benefits do we receive by the life and death of Jesus Christ ? Ans. We are instructed by his Doctrine , encouraged by his excellent Example , we are reconciled to God by his Death ; He hath given us an excellent Law , and glorious Promises , and himself hath received power to make good all those Promises to his servants , and fearfully to destroy them that will not have him to reign over them . Quest . What Promises hath Jesus Christ made us in the Gospel ? Ans. He hath promised to give us all that we need in this life ; That every thing shall work together for our good ; That he will be with us in tribulation and persecution ; He hath promised his Graces and his holy Spirit to enable us to do our duty ; and if we make use of these graces , he hath promised to give us more ; He hath promised to forgive us our sins ; to hear our prayers ; to take the sting of death from us ; to keep our souls in safe custody after death ; and in his due time to raise our bodies from the grave , and to joyn them to our souls , and to give us eternal life , and joyes that shall never ●…ease . Quest . How is Jesus Christ able to do all this for us ? Ans. When he had suffered death , and was buried three dayes , God raised him up again , and gave him all power in heaven and earth , made him Head of the Church , Lord of Men and Angels , and the Judge of the Quick and Dead . Quest . By what means doth Jesus Christ our Lord convey all these blessings to us ? Ans. Jesus Christ had three Offices , and in all he was Mediator between God and Man ; He is our Prophet , our Priest , and our King . Quest . What was his Office as he was a Prophet ? Ans. This Office he finished on earth ; beginning when he was thirty years old to preach the Gospel of the Kingdome , Faith and Repentance . Quest . When began his Priestly Office , and wherein does it consist ? Ans. It began at his death ; for he was himself the Priest and the Sacrifice , offering himself upon the Altar of the Cross for the sins of all the world . Quest . Did his Priestly Office the●… cease ? Ans. No : he is a Priest for ever ; that is , unto the end of the world , and represents the same Sacrifice to God in heaven , interceding and praying continually for us , in the virtue of that Sacrifice , by which he obtains relief of all our necessities . Quest . What doth Christ in heaven pray for on our behalf ? Ans. That our sins may be pardoned , our infirmities pitied , our necessities relieved , our persons defended , our temptations overcome , that we may be reconciled to God , and be saved . Quest . How is Jesus Christ also our King ? Ans. When he arose from his grave , and had for forty dayes together conversed with his Disciples , shewing himself alive by many infallible tokens , he ascended into heaven , and there sits at the right hand of God ; all things being made subject to him , Angels , and Men , and Devils , Heaven and Earth , the Elements , and all the Creatures ; and ●…ver all he reigns , comforting and ●…efending his Elect , subduing the ●…ower of the Devil , taking out the ●…ting of death , and making all to ●…erve the glory of God , and to turn to the good of his Elect. Quest . How long must his Kingdome last ? Ans. Till Christ hath brought all his enemies under his feet , that is , till the day of Judgement : in which day shall be performed the greatest acts of his Kingly power ; for then he shall quite conquer Death , triumph over the Devils , throw his enemies into Hell-fire , and carry all his Elect to never-ceasing glories ; and then he shall deliver up the Kingdome to his Father , that God may be all in all . Quest . How is Christ a Mediator in all these Offices ? Ans. A Mediator signifies one that stands between God and us . As Christ is a Prophet , so he taught us his Fathers will , and tyes us to obedience : As he is a Priest , he is our Redeemer , having paid a price for us , even his most precious blood , and our Advocate pleading for us , and mediating our Pardon and Salvation : As he is a King , so he is our Lord , our Patron , and our Judge ; yet it is the Kingdome of a Mediator , that is , in order to the world to come , but then to determine and end . And in all these , he hath made a Covenant between God and us of an everlasting interest . Quest . What is the Covenant which Jesus Christ our Mediator hath made between God and us ? Ans. That God will write his Laws in our hearts , and will pardon us , and defend us , and raise us up again at the last day , and give us an inheritance in his Kingdome . Quest . To what Conditions hath he bound us on our part ? Ans. Faith , and Repentance . Quest . When do we enter into this Covenant ? Ans. In our Baptism , and at our ripe years , when we understand the secrets of the Kingdome of Christ , and undertake willingly what in our names was undertaken for us in our infancy . Quest . What is the Covenant of Faith which we enter into in Baptism ? Ans. We promise to believe that Jesus Christ is the Messias , or he that was to come into the world ; That he is the Anointed of the Lord , or the Lords Christ ; That he is the Son of God , and the Son of the Virgin Mary ; That he is God incarnate , or God manifested in the flesh ; That he is the Mediator between God and Man ; That he died for us upon the Cross , and rose again the third day , and ascended into heaven , and shall be there till the day of Judgement , that then he shall be our Judge ; In the mean time he is the King of the World , and Head of the Church . Quest . What is the Covenant of Repentance ? Ans. We promise to leave all our sins , and with a hearty and sincere endevour to give up our will and affections to Christ , and do what he hath commanded ( according to our power and weakness . ) Quest . How if we fail of this Promise through infirmity , and commit sins ? Ans. Still we are within the Covenant of Repentance , that is , within the promise of pardon , and possibility of returning from dead works , and mortifying our lusts ; and though this be done after the manner of men that is , in weakness , and with some failings , yet our endevour must be hearty , and constant , and diligent , and our watchfulness and prayers for pardon , must be lasting and persevering . Quest . What Ministeries hath Christ appointed to help us in this duty ? Ans. The Ministery of the Word & Sacraments , which he will accompany with his Grace and his Spirit . Quest . What is a Sacrament ? Ans. An outward Ceremony ordained by Christ , to be a sign and a means of conveying his grace unto us . Quest . How many Sacraments are ordained by Christ ? Ans. Two : Baptism , and the Supper of our Lord . Quest . What is Baptism ? Ans. An outward washing of the body in water , in the Name of the Father , Son , and Holy Ghost : in which we are buried with Christ in his death , after a Sacramental manner , and are made partakers of Christs death , and of his Resurrection , teaching us , That we should rise from the death of sin to the life of righteousness . Quest . What is the Sacrament of the Lords Supper ? Ans. A Ceremony of eating bread and drinking Wine , being blessed or consecrated by Gods Minister in publick Assemblies , in remembrance of Christs death and Passion . Quest . What benefits are done unto us by this Sacrament ? Ans. Our souls are nourished by the body and blood of Christ ; our bodies are sealed to a blessed Resurrection , and to Immortality ; our infirmities are strengthned , our graces increased , our pardon made more certain , and when we present our selves to God , having received Christs body within us , we are sure to be accepted , and all the good prayers we make to God for our selves & others are sure to be heard . Quest . Who are fit to receive this Sacrament ? Ans. None but baptized Christians , and such as repent of their sins , and heartily purpose to lead a good life . Quest . What other Ministeries hath Christ ordained in his Church , to help us , and to bring so many great purposes to pass ? Ans. Jesus Christ hath appointed Ministers and Embassadors of his own to preach his Word to us , to pray for us , to exhort and to reprove , to comfort and instruct , to restore and reconcile us , if we be overtaken in a fault , to visit the sick , to separate the vile from the precious , to administer the Sacraments , and to watch for the good of our souls . Quest . What are we tied to perform towards them ? Ans. To pay them honour and maintenance , to obey them in all things according to the Gospel , and to order our selves so , that they may give account of our souls with chearfulness and joy . Quest . Which are the Commandments and Laws of Jesus Christ ? Ans. They are many , but easie ; holy , but very pleasant to all good ●…indes , to such as desire to live well 〈◊〉 this world , and in the world to ●…ome : and they are set down in ●…he Sermons of our blessed Lord , ●…nd of his Apostles ; but especially ●…n the 5. 6. 7. Chapters of S. Mat●…hew . AN EXPOSITION OF The Apostles CREED . I believe in God , I Believe that there is a God who is one , true , supreme and alone , infinitely wise , just , good free , eternal , immense , and blessed , and in him alone we are to put our trust . The Father Almighty , I believe that he is ( 1. ) The Father of our Lord Jesus Christ ; and ( 2. ) of all that believe in him , whom he hath begotten by his Word , and adopted to the inheritance of Sons : and because he is our Father , he will do us all that good to which we are created and designed by grace ; and because he is Almighty , he is able to perform it all ; and therefore we may safely believe in him , and relie upon him . Maker of Heaven and Earth . He made the Sun and the Moon , the Stars , and all the regions of glory ; he made the Air , the Earth , and the Water , and all that live in them ; he made Angels and Men , and he who made them does , and he onely can preserve them in the same beeing , and thrust them forwards to a better ; he that preserves them , does also govern them , and intends they should minister to his glory : and therefore we are to do worship and obedience to him in all that we can and that he hath commanded . And in Jesus Christ , I also believe in Jesus Christ , who is , and is called a Saviour , and the Anointed Anointed of the Lord , promised to the Patriarchs , whom God anointed with the Holy Spirit , and with power to become the Great Prophe●… , and declarer of his Fathers Will to all the world , telling us how God will be worshipped and served ; he is anointed to be the Mediator of the New Covenant , and our High-Priest , reconciling us to his Father by the Sacrifice of himself ; and to be the Great King of all the world : and by this Article we are Christians , who serve and worship God the Father through Jesus Christ . His onely Son Jesus Christ is the Son of God , he alone , of him alone : for God by his holy Spirit caused him to be born of a Virgin : by his power he ●…ised him from the Dead , and gave ●…im a new birth , or beeing in the bo●…y : he gave him all power , and all ●…xcellency ; and beyond all this , he 〈◊〉 the express Image of his person , ●…he brightness of his glory , equal to God , beloved before the beginning of ●…he world , of a nature perfectly Di●…ine ; very God by essence , and very Man by assumption ; as God , all one ●…n nature with the Father ; and as Man , one Person in Himself . Our Lord . Jesus Christ , Gods onely Son , is the Heir of all things and persons in his Fathers house : All Angels and Men are his servants , and all the Creatures obey him ; we are to believe in him , and by Faith in him onely , and in his Name we shall be saved . Who was conceived by the Holy Ghost , I believe that Jesus Christ was not begotten of a Man , nor born by natural means , but that a Divine Power from God [ Gods Holy Spirit ] did overshadow the Virgin-Mother of Christ , and made her in a wonderful manner to conceive Jesus in her womb ; and by this his admirable manner of being conceived , he was the Son of God alone , and no man was his Father . Born of the Virgin Mary , Though God was his Father , and he begat him by the power of the Holy Ghost , and caused him miraculously to begin in the womb of his Mother , yet from her he also derived his humane Nature , and by his Mother he was of the Family of King David , and called the Son of Man , his Mother being a holy person , not chosen to this great honour for her wealth or beauty , but by the good will of God , and because she was of a rare exemplar modesty and humility : and she received the honour of being a Mother to the Son of God , and ever a Virgin , and all generations shall call her blessed . Suffered under Pontius Pilate : After that Jesus passed through ●…he state of Infancy and Childhood , ●…eing subject to his Parents , and working in an humble Trade to serve ●…is own and his Mothers needs , he ●…rew to the state of a man , he began to preach at the age of Thirty years , and having for about three years and a half preached the ●…pel , and taught us his Fathers will , having spoken the Gospel of his Kingdome , and revealed to us the secrets of Eternal life , and Resurrection of the Dead , Regeneration , and Renewing by the Holy Spirit , Perfect Remission of sins , and Eternal Judgement : at last , that he might ●…cile the world to his Father , he became a Sacrifice for all our sins , and suffered himself to be taken by the malicious Jews , and put to a painful and shameful death ; they being envious at him for the number of his Disciples , and the reputation of his person , the innocence of his life , the mightiness of his Miracles , and the power of his Doctrine : and this death he suffered when Pontius Pilate was Governour of Judea . Was Crucified , Jesus Christ being taken by the Rulers of the Jews , bound , and derided , buffeted , and spit upon , accused weakly , and persecuted violently ; at last , wanting matter and pretences to condemn him , they asked him of his Person and Office ; and because he affirmed that great Truth , which all the world of good men long'd for , that he was the Messias , and designed to sit at the right hand of the Majesty on high , they resolved to call it Blasphemy , and delivered him over to Pilate , and by importunity and threats , forced him against his Conscience , to give him up to be scourged , and then to be Crucified . The Souldiers therefore mocking him with a robe and a reed , and pressing a Crown of Thorns upon his head , led him to the place of his death ; compelling him to bear his Cross , to which they presently ●…il'd him ; on which for three ●…urs he hang'd in extreme torture , ●…ing a sad spectacle of the most af●…cted , and the most innocent pern of the whole world . Dead When the Holy Jesus was weari●… with tortures , and he knew all ●…ings were now fulfilled , and his ●…thers wrath appeased towards ●…ankinde : His Father pitying his ●…nocent Son groaning under such ●…tolerable miseries , hastened his ●…ath ; and Jesus commending his ●…irit into the hands of his Father , ●…ied with a loud voice , bowed his ●…ad , and died ; and by his death ●…aled all the Doctrines and Revela●…ons which he first taught the ●…orld , and then confirmed by his ●…ood : he was consecrated our mer●…ful High-Priest , and by a feeling ●…f our miseries and temptations , be●…me able to help them that are tempt●… : and for these his sufferings , was ●…alted to the highest Throne , and ●…eat of the right hand of God ; ●…nd hath shewn , that to heaven there is no surer way then suffering for his name ; and hath taught us willingly to suffer for his sake , what himself hath already suffered for ours : He reconciled us to God by his death , led us to God , drew us to himself , redeemed us from all iniquity , purchased us for his Father , and for ever made us his servants and redeemed ones , that we being dead unto sin , might live unto God : And this death being so highly beneficial to us , he hath appointed means to apply to us , and to represent to God for us in the Holy Sacrament of his last Supper . And upon all these considerations , that Cross which was a smart and shame to our Lord , is honour to us , and as it turned to his glory , so also to our spiritual advantages . And Buried . That he might suffer every thing of humane nature , he was by the care of his friends and disciples , by the leave of Pilate , taken from the Cross , and embalmed ( as the manner of the Jews was to bury ) and wrapt in linnen , and buried in a ●…ew grave , hewn out of a Rock ; ●…nd this was the last and lowest step of his humiliation . He descended into Hell . That is , He went down into the ●…ower parts of the earth , or ( as himself called it ) into the heart of the ●…arth ; by which phrase the ●…ture understands the state of sepa●…ation , or of souls severed from their ●…odies : by this his descending to the land of darkness , where all things ●…re forgotten , he sanctified the state of death and separation , that none of his servants might ever after fear the jawes of Death and Hell ; whither he went , not to suffer torment ( because he finished all that upon the Cross ) but to triumph over the gates of hell , to verifie his death , and the event of his sufferings , and to break the iron barres of those lower Prisons , that they may open and shut hereafter onely at his command . The third day he rose again from the Dead . After our Lord Jesus had abode in the grave , the remaining part of the day of his Passion , and all the next day , early in the morning upon the third day , by the power of God , he was raised from death and hell , to light and life , never to return to death any more , and is become the first-born from the dead , the first-fruits of them that slept ; and although he was put to death in the flesh , yet now being quickned in the Spirit , he lives for ever ; and as we all die in Adam , so in Christ we all shall be made alive ; but every man in his own order : Christ is the first , and we , if we follow him in the Regeneration , shall also follow him in the Resurrection . He ascended into Heaven , When our dearest Lord was risen from the grave , he conversed with his disciples for forty days together , often shewing himself alive by infallible proofs , and once to five hundred of his disciples , at one appearing : having spoken to them fully concerning the affairs of the Kingdome , and the Promise of the Father ; leaving them some few things in charge for the present , he solemnly gave them his blessing , and in the prefence of his Apostles , was taken up into heaven , by a bright Cloud , and the ministery of Angels , being gone before us to prepare a place for us above all heavens , in the presence of his Father , and at the foot of the Throne of God ; from which glorious presence we cannot be kept by the change of death , and the powers of the grave , nor the depth of hell , nor the height of heaven , but Christ being lifted up , shall draw all his servants unto him . And sitteth at the right hand of God , the Father Almighty . I believe that Jesus Christ sitteth in Heaven above all Principalities and powers , being exalted above every Name that is named in heaven and earth , that is , above every creature above and below ; all things being put under his feet : he is alwayes in the presence of his Father , interceding for us , and governs all things in heaven and earth , that he may defend his Church , and adorn her with his Spirit , and procure and effect her eternal salvation : There he sits and reigns as King , and intercedes as our High-Priest ; He is a minister of the Sanctuary , and of the true Tabernacle which God made and not man , the Author an●… Finisher of our Faith , the captain of our Confession , the great Apostle of our Religion , the great Bishop of our souls , the Head of the Church , and the Lord of heaven and earth : and therefore to him we are to pay Divine Worship , Service and Obedience , and we must believe in him , and in God by him , and relie entirely on the mercies of God through Jesus Christ . From thence he shall come In the Clouds , shining , and adorned with the glory of his Father , attended by millions of bright Angels , with the voyce of an Archangel , and a shout of all the heavenly Army , the Trump of God ; and every eye shall see him , and they that pierced his hands and his feet shall behold his Majesty , his Terror , and his Glory ; and all the families of the earth shall tremble at his presence ; and the powers of heaven shall be shaken , and the whole earth and sea shall be broken in pieces and and confusion : for then he shall come to put an end to this world , and To judge the Quick and Dead . For the Father judgeth no man , but hath given all judgement to the Son ; and at this day of Judgement , the Lord Jesus shall sit in the Aire in a glorious Throne ; and the Angels having gathered together Gods Elect from the four Corners of the world , and all the kindreds of the earth being brought before the Judgement-feat , shall have the Records of their Conscience laid open ; that is , all that ever they thought , or spake , or did , shall be brought to their memory , to convince the wicked of the Justice of the Judge in passing the fearful Sentence upon them , and to glorifie the mercies of God towards his Redeemed ones : and then the righteous Judge shall condemn the wicked to the portion of Devils for ever , to a state of torments , the second , and eternal , and intolerable death ; and the godly being placed on his right hand , shall hear the blessed Sentence of Absolution , and shall be led by Christ to the participation of the glories of his Fathers Kingdome for ever and ever . Amen . I believe in the Holy Ghost [ or ] the Holy Spirit . Who is the third person of the holy , ●…ndivided , everblessed Trinity , which 〈◊〉 worship , and adore , and admire , ●…ut look upon with wonder , and am ●…ot in a capacity to understand . I ●…elieve that the Holy Spirit , into whose name , as of the Father and the ●…on , I was baptized , is the heavenly Author , the Captain , the Teacher , and the Witness of all the Truths of the Gospel : That as the Father sent the Son ; so the Son from heaven sent the Holy Spirit to lead the Church into all Truth ; to assist us in all Temptations , and to help us in the purchase of all Vertue . This Holy Spirit proceeds from the Father , and our Lord Jesus received him from his Father , and sent him into the world , who receiving the things of Christ , and declaring the same excellent doctrines , speaks whatsoever he hath heard from him ; and instructed the Apostles , and builds the Church , and produces Faith , and confirms our Hope , and increases Charity : and this Holy Spirit our blessed Lord hath left with his Church for ever , by which all the servants of God are enabled to do all things necessary t●… Salvation , which by the force of Nature they cannot do : and we spea●… by the Spirit , and work by the Spirit , when by his assistances any wa●… imparted to us , we speak or do an●… thing of our duty . He it is wh●… inlightens our Understandings , 〈◊〉 our Will , orders and commands our Affections ; he comfo●… our sorrows , supports our spirits i●… trouble , and enables us by Promis●… and Confidences , and Gifts , to ●…suff for the Lord Jesus and the Gospel●… and all these things God the Fath●… does for us by his Son , and the So●… by the Holy Spirit , and the Holy Spirit by all means within and without , which are operative upon , and proportionable to the nature of reasonable creatures . This is he wh●… works Miracles , gives the gifts of●… Prophesie and of interpretation , that teaches us what , and how t●… pray ; that gives us Zeal and holy Desires ; who sanctifies children i●… Baptism , and confirms them with his grace in Confirmation , and reproves the world , and consecrates Bishops , and all the Ministers of the Gospel , and absolves the penitent , & blesses ●…he obedient , and comforts the sick , and excommunicates the refractary , and makes intercession for the Saints , that is , the Church , and those whom he hath blessed , appointed and sanctified to these purposes , do all these Ministeries , by his Authority , and his Commandment , and his Aids . This is he that testifies to our Spirits that we are the sons of God , and that makes us to cry , Abba Father , that is , who inspires into us such humble confidences of our being accepted in our hearty and constant endevours to please God , that we can with chearfulness and joy call God our Father , and expect and hope for the portion of sons both here and hereafter , and in the certainty of this hope , to work out our salvation with fear and reverence , with trembling and joy , with distrust of our selves , and mighty confidence in God . By this holy and ever-blessed Spirit , several persons in the Church , and every man in his proportion , receives the gifts of Wisdome , and utterance , and Knowledge , and Interpretation , and Prophecy , and Healing , and Government , and discerning of Spirits , and Faith , and Tongues , and whatsoever can be necessary for the Church in several ages and periods , for her beginning , for her continuance , for her in prosperity , and for her in persecution . This is the great Promise of the Father , and it is the gift of God which he will give to all them that ask him , and who live piously and chastely , and are persons fit to entertain so Divine a Grace . This Holy Spirit God gives to some more , to some less , according as they are capable . They who obey his Motions , and love his Presence , and improve his Gifts , shall have him yet more abundantly : but they that grieve the holy Spirit , shall lose that which they have : and they that extinguish him , belong not to Christ , but are in the state of reprobation : and they that blaspheme this holy Spirit , and call him the Spirit of the Devil , or the Spirit of Error , or folly , or do malicious despites to him , that is , they who on purpose considering and choosing , do him hurt by word or by deed ( so far as ies●… in them ) shall for ever be separated from the presence of God and of Christ , and shall never be forgiven in this world , nor in the world to come . Lastly , this holy Spirit seals us to the day of Redemption ; that is , God gives us his Holy Spirit as a testimony that he will raise us again at the last day , and give us a portion in the glories of his Kingdome , in the inheritance of our Lord Jesus . The holy Catholick Church , I believe that there is , and ought to be a visible Company of men , professing the service and discipline , that is , the Religion of the Gospel , who agree together in the belief of all the Truths of God revealed by Jesus Christ , and in confession of the Articles of this Creed , and agree together in praying and praising God through Jesus Christ ; to reade and hear the Scriptures read and expounded ; to provoke each other to love and to good works ; to advance the honour of Christ , and to propagate his Faith and Worship . I believe this to be a Holy Church , Spirituall , and not Civill and Secular , but sanctified by their Profession , and the solemn Rites of it , professing holiness , and separating from the evil manners of heathens and wicked persons , by their Laws and Institutions . And this Church is Catholick , that is , it is not confin'd to the Nation of the Jews , as was the old Religion ; but it is gathered out of all Nations , and is not of a differing Faith in differing places , but alwayes did , doth , and ever shall profess the Faith which the Apostles preached , and which is contained in this Creed ; which whosoever believes , is a Catholick and a Christian , and he that believes not , is neither . This Catholick Church I believe , that is , I believe whatsoever all good Christians in all ages , and in all places did confess to be the Catholick and Apostolick Faith . The Communion of Saints , That is , the Communion of all Christians : because by reason of their holy Faith , they are called Saints in Scripture ; as being begotten by God into a lively Faith , and cleansed by Believing : and by this Faith , and the profession of a holy life in obedience to Jesus Christ , they are separated from the world , called to the knowledge of the truth , justified before God , and indued with the holy Spirit of Grace , foreknown from the beginning of the world , and predestinated by God to be made conformable to the image of his Son , here in holiness of life , hereafter in a life of glory ; and they who are Saints in their belief and profession , must be so also in their practise and conversation , that so they may make their calling and election sure , lest they be Saints onely in name and title , in their profession and institution , and not in manners & holiness of living , that is , lest they be so before men , and not before God . I believe that all people who desire the benefit of the Gospel , are bound to have a fellowship and society with these Saints , and communicate with them in their holy things , in their Faith , and in their Hope , and in their Sacraments , and in their Prayers , and in their publick Assemblies , and in their Government : and must do to them all the acts of Charity and mutuall help which they can and are required to : and without this Communion of Saints , and a conjunction with them who believe in God through Jesus Christ , there is no salvation to be expected : which Communion must be kept in inward things alwayes , and by all persons , and testified by outward acts alwayes , when it is possible , and may be done upon just and holy conditions . The forgiveness of sins , I believe that all the sins I committed before I came to the knowledge of the Truth , and all the slips of humane infirmity , against which we heartily pray , and watch and labour , and all the evil habits , of which we repent so timely and effectually , that we obtain their contrary graces , and live in them , are fully remitted by the blood of Christ : which forgiveness we obtain by Faith and Repentance , and therefore are not justified by the Righteousness of Works , ●…d by the Righteousness of Faith : ●…d we are preserved in the state of ●…rgivenest or justification by the ●…utis of a lively Faith , and a timely active Repentance . The Resurrection of the body , I believe that at the last day all ●…hey whose sins are forgiven , and who ●…ived and dyed in the Communion of Saints , and in whom the holy Spirit did dwell , shall rise from their graves , their dead bones shall live , and be clothed with flesh and skin and their bodies together with their souls shall enter into the portion of a new life : and that this body shall no more see corruption , but shall rise to an excellent condition : it shall be Spiritual , Powerful , Immortal and Glorious , like unto his glorious body , who shall then be our Judge , is now our Advocate , our Saviour , and our Lord . And the life Everlasting . I believe that they who have their part in this Resurrection shall m●… the Lord in the Air , and when th●… blessed Sentence is pronounc'd upo●… them , they shall for ever be with th●… Lord in joyes unspeakable , and fu●… of glory : God shall wipe all tea●… from their eyes ; there shall be 〈◊〉 fear or sorrow , no mourning o●… death , a friend shall never go away from thence , and an enemy shall never enter ; there shall be fulne●… without want , light eternal brighte●… then the Sun ; day , and no night ; joy , and no weeping ; difference i●… degree , and yet all full ; there is lo●… without dissimulation , excellency without envy , multitudes without confusion , musick without discord ; there the Understandings are rich , the Will is satisfied , the Affections are all love , and all joy , and they shall reign with God and Christ for ever and ever . Amen . This is the Catholick Faith , which except a man believe faithfully , he cannot be saved . Tertull. de velandis Virgin . Regula quidem fidei , una omnino est , sola immobilis & irreformabilis , credendi scil. in unicum Deum Omnipotentem &c. Hac lege fidei manente , caetera jam disciplinae & conversationis admittunt novitatem correctionis , operante scil. & proficiente usque in finem Gratiâ Dei . The Rule of Faith is wholly one , unalterable , never to be mended , never changed ; to wit , I believe in God , &c. This Law of Faith remaining in other things you may encrease and grow . S. Aug. de Fide & Symb. Haec est fides , quae paucis verbis tenenda in symbolo Novellis datur . Quae pauca verba fidelibus nota sunt : ut credendo subjugentur Deo , subjugati rectè vivant , ●…ecte vivendo cor mundent , corde mundo quod credunt , intelligant . This is the Faith which in few words is given to Novices : These few words are known to all the faithful ; that by believing they may b●… subject to God ; by this subjectio●… they may live well ; by living w●… they may purifie their hearts ; an●… with pure hearts they may [ reli●… and ] understand what they do believe . Max. Taurin . de Tradit . Symb. Symbolum tessera est & 〈◊〉 , quo inter Fideles , Perfidos●… secernitur . This Creed is the Badge or Cognisance , by which the Faithful are discerned from Unbelievers . Hujus ] Catholici Symboli brevi●… & perfecta Confessio , quae duodecim Apostolorum totidem est signata sententiis , tam instructa sit in munitione coelesti , ut omnes Haereticorum ●…pinionoes solo possint gladio detrun●…ri Leo M. ad Pulcheriam Aug. This short and perfect Confession of this Catholick Creed , which was consigned by the Sentences of twelve Apostles , is so perfect a celestial Armour , that all the Opinions of Hereticks may by this alone , as with a sword , be cut in pieces . AGENDA : OR , Things to be done . Inscripta Christo pagina immortalis est ; Nec obsolescit ullus in coelis apex . Prudent . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hymn . 10. THE DIARY : OR , RULE to spend each Day religiously . §. 1. ●… . SUppose every day to be a day of business : for your whole life is a race , ●…nd a battel ; a merchandise , and a jour●…ey . Every day propound to your self 〈◊〉 Rosary or a Chaplet of good Works , to ●…resent to God at night . 2. Rise as soon as your health and other occasions shall permit ; but it is good to be as regular as you can , and as early . Remember , he that rises first to Prayer , hath a more early title to a blessing . But he that changes night into day , labour into idleness , watchfulness to sleep , changes his hopes of blessing into a dream . 3. Never let any one think it an e●… cuse to lie in bed , because he hath nothing to do when he is up : for whoever hath●… Soul , and hopes to save that Soul , hat●… work enough to do to make his calling and election sure , to serve God , and to pray , to reade , and to meditate , to repent and to amend , to do good to others , and to keep evil from themselves . And if thou hast little to do , thou ought'st to imploy the more time in laying up for●… greater Crown of Glory . 4. At your opening your eyes , enter upon the day with some act of piety . 1. Of thanksgiving for the preservation of you the night past . 2. Of the glorification of God for the works of the Creation , or any thing for the honour of God . 5. When you first go off from your bed , solemnly and devoutly bow your head , and worship the holy Trinity , the Father , Son , and Holy Ghost . 6. When you are making ready , be as silent as you can , and spend that time in holy thoughts ; there being no way left to redeem that time from loss , but by meditation and short mental prayers . If you choose to speak , speak something of Gods praises , of his goodness , his mercies , or his greatness : Ever resolving , ●…at the first fruits of thy reason , and of ●…l thy faculties shall be presented to God , 〈◊〉 sanctifie the whole harvest of thy conersation . 7. Be not curious , nor careless in your ●…abit , but alwayes keep these measures . 1. Be not troublesome to thy self , or to others , by unhandsomeness or uncleanness . 2. Let it be according to your state and quality . 3. Make Religion to be the difference of your habit , so as to be best attired upon Holy or Festival dayes . 8. In your dressing , let there be ejaculations fitted to the severall actions of dressing : as at washing your hands and face , pray God to cleanse your Soul from sin : In putting on your clothes , pray him to clothe your Soul with the righteousness of your Saviour ; and so in all the rest . For Religion must not onely be the garment of your Soul , to invest it all over ; but it must be also as the fringes to every of your actions , that something of Religion appear in every one of them , besides the innocence of all of them . 9. As soon as you are dressed with the first preparation of your clothes , that you can decently do it , kneel and say the Lords Prayer ; then rise from your knees , and do what is necessary for you in order to your further dressing , or affairs of the house , which is speedily to be done ; and then finish your dressing according to the foregoing Rules . 10. When you are dressed , retire your self to your Closet ; and go to your usuall devotions , which it is good that at the first prayers they divided were into seven actions of piety . 1. An act of Adoration . 2. Of Thanksgiving . 3. Of Oblation . 4. Of Confession . 5. Of Petition . 6. Of Intercession . 7. Of Meditation , or serious , deliberate , useful reading of the holy Scriptures . 11. I advise that your reading should be governed by these measures . 1. Let it be not of the whole Bible in order , but for your devotion use the New Testament , and such portions of the Old as contain the Precepts of holy life . 2. The Historical and less useful part , let it be read at such other times which you have of leisure from your domestick imployments . 3. Those portions of Scripture which you use in your Prayers , let them not be long . A Chapter at once ; no more : but then what time you can afford , spend it in thinking and meditating upon the holy Precepts which you read . 4. Be sure to meditate so long , till you make some act of piety upon the occasion of what you meditate ; either that you get some new arguments against a sin , or some new incouragements to vertue ; some spiritual strength and advantage , or else some act of Prayer to God , or glorification of him . 5. I advise that you would reade your Chapter in the midst of your Prayers in the Morning , if they be divided according to the number of the former actions ; because little interruptions will b●… apt to make your Prayers less tedious , and your self more atte●… upon them : But if you finde any other way more agreeing to yo●… spirit and disposition , use your liberty without scruple . 12. Before you go forth of your Closet , after your Prayers are done , set you self down a little while , and consider wh●… you are to do that day , what matter 〈◊〉 business is like to imploy you or to tem●… you ; and take particular resolution against that , whether it be matter of wrangling , or anger , or covetousness , or vai●… courtship , or feasting : and when you enter upon it , remember , upon what you resolved in your Closet . If you are likely to have nothing extraordinary that day a general recommendation of the affai●… of that day to God in your Prayers wi●… be sufficient : but if there be any thi●… foreseen that is not usual , be sure to be armed for it , by a hearty though a sho●… Prayer , and an earnest prudent resolutio●… before-hand , and then watch when th●… thing comes . 13. Whosoever hath Children or Servants , let him or her take care , that a●… the Children and Servants of the family ●…y their Prayers before they begin their ●…ork ; The Lords Prayer , and the Ten Commandments , with the short verse at ●…he end of every Commandment , which ●…he Church uses ; and the Creed is a very good office for them , if they be not fitted ●…or more regular offies . And to these al●…o it were good , that some proper Prayer were apportioned , and they taught it . It were well if they would serve themselves of this form set down at the end of this Diary . 14. Then go about the affairs of your house and proper imployment , ever avoiding idlenes , or too much earnestness of affection upon the things of the world : Do your business prudently , temperately , diligently , humbly , charitably . 15. Let there be no idle person in or about your family , of beggers , or unimployed Servants , but finde them all work and meat ; call upon them carefully ; reprove them without reproaches , or fierce railings . Be a master or a mistress , and a friend to them , and exact of them to be faithful and diligent . 16. In your Servants suffer any offence against your self , rather then against God ; endure not that they should swear , or lie , or steal , or be wanton , or curse each other , or be railers , or slanderers , or tell-tales , and sowers of dissension in the family , or amongst neighbors . 17. In all your entercourse with your neighbors in the day , let your affairs be wholly matter of business or civility , and alwayes managed with Justice and Charity ; never let it be matter of curiosity or inquiry into the actions of others ; alwayes without censuring or rash judgement , without backbiting , slandering , or detraction : Do it not your self , neither converse with them that do . He or she that loves tale-bearers , shall never be beloved , or be innocent . 18. Before dinner and supper , as often as it is convenient , or can be had , let the publick Prayers of the Church , or some parts of them , be said publickly in the family , and let as many be present as you can . The same rule is also to be observed for Sundays and Holy-dayes for their going to Church . Let no Servant be alwayes detained , but relieved and provided for by changes . 19. Let your meal be temperate and wholesome , according to your quality , and the season , begun and ended with Prayer ; and be sure that in the course of ●…our meal , and before you rise , you reollect your self , and send your heart up ●…o God with some holy and short ejacula●…ion ; remembring your duty , fearing to ●…ffend , or desiring and sighing after the ●…ternal Supper of the Lamb . 20. After meal , use what innocent re●…reshment you please , to refresh your minde or body , with these measures : 1. Let it not be too expensive of time . 2. Let it not hinder your devotion , nor your business . 3. Let it be alwayes without violence or passion . 4. Let it not then wholly take you up when you are at it ; but let your heart retire with some holy thoughts , and sober recollections , left your minde be seised upon by it , and your affections carried off from better things : secure your affections for God , and sober and severe imployment . Here you may be refreshed , but take heed you neither dwell here , nor sin here . It is better never to use recreation , then at any time to sin by it . But you may use recreation , and avoid sin , and that 's the best temper : But if you cannot do both , be more careful of your soul , then of your refreshment , and that 's the best security . But then in what you use to sin , carefully avoid it , and change your refreshment for some other instance in which you can be more innocent . 21. Entertain no long discourses with any , but if you can bring in something to season it with Religion : as God must be in all your thoughts , so if it be possible , let him be in all your discourses , at least let him be at one end of it ; and when you cannot speak of him , be sure you forget not to think of him . 22. Toward the declining of the day , be sure to retire to your private devotions . Reade , meditate , and pray ; In which I propound to you this method : On the Lords day meditate of the glories of the Creation , the works of God , and all his benefits to Mankinde , and to you in particular . Then let your devotion be humbly upon your knees , to say over the 8th and 19th Psalms , and sometimes the 104th , with proper Collects which you shall finde or get : Adding the form of thanksgiving which is in the Rule of Holy Living , pag. 378. in the manner as is there ●…ected ; or some other of your own ●…oofing . Mediate on Munday Tuesday Wednesday Thursday on 1. Death . 2. Judgement . 3. Heaven . 4. Hell . ●…aying your usuall Prayers , and adding ●…me ejaculations or short sayings of your ●…wn , according to the matter of your de●…otion . On Friday , recollect your sins that you ●…ave done that week , and all your life ●…ime ; and let your devotion be to recite ●…umbly and devoutly some penitentiall ●…etanies , whereof you may serve your ●…elf in the Rule of Holy Living , page ●…73 . On Saturday at the same time , meditate on the passion of our blessed Saviour and 〈◊〉 the mysteries of our Redemption , which you may do and pray together , by ●…using the forms made to that purpose in the Rule of Holy Living , page 391. In all your devotions begin and end with the Lords Prayer . Upon these two dayes and Sunday , you may choose some portions out of the Life of Christ , to reade and help your meditation , proper to the mysteries you are appointed to meditate , or any other devo●… books . 23. Reade not much at a time ; b●… meditate as much as your time and capacity and disposition will give you leave ever remembring , that little reading , an●… much thinking ; little speaking , and muc●… hearing ; frequent and short prayers , an●… great devotion , is the best way to be wise , to be holy , to be devout . 24. Before you go to bed , bethin●… your self of the day past ; if nothing e●…traordinary hath hapned , your Conscience is the sooner examined ; but if you have had any difference or disagreeing with any one , or a great feast , or great company or a great joy , or a great sorrow , then recollect your self with the more diligence●… ask pardon for what is amiss ; give Go●… thanks for what was good : if you have omitted any duty , make amends next day●… and yet if nothing be found that w●… amiss , be humbled still and thankful , an●… pray God for pardon if any thing be amiss that you know not of . If all these things be in your offices , for your last prayers , be sure to apply them according to what you finde in your examination : but if they be not , supply them with short 〈◊〉 before you begin your last ●…ayers , or at the end of them . Remem●…r also , and be sure to take notice of all ●…e mercies and deliverances of your self , ●…d your relatives that day . 25. As you are going to bed , as often 〈◊〉 you can conveniently , or that you are ●…ot hindred by company , meditate of ●…eath , and the preparations to your grave . ●…hen you lie down , close your eyes with short Prayer , commit your self into the ●…ands of your faithful Creator ; and when ●…ou have done , trust him with your self , ●…s you must do when you are dying . 26. If you awake in the night , fill up ●…he intervals or spaces of your not sleep●…ng by holy thoughts and aspirations , and ●…emember the sins of your youth : and sometimes remember your dead , and that you shall die ; and pray to God to send to you and all mankinde a mercy in the day of Judgement . 27. Upon the Holy-days observe the same Rules ; onely let the matter of your meditations be according to the mystery of the day . As upon Christmas day meditate on the birth of our blessed Saviour , and reade that story and Considerations which are in the Life of Christ : and to your ordinary devotions of every day adde the Prayer which is fitted to the mystery which you shall finde in the Life of Christ , or in the Rule of holy Living . Upon the day of the Annunciation or ou●…Lady-day , meditate on the incarnation of our blessed Saviour ; and so upon all the Festivals of the year . 28. Set apart one day for fasting once a week , or once a fortnight , or once a moneth at least , but let it be with these cautions and measures . 1. Do not choose a festivall of the Church for your fasting day . 2. Eat nothing till your afternoon devotions be done , if the health of your body will permit it : if not , take something , though it be the less . 3. When you eat your meal , let it be no more then ordinary , lest your fasting day end in an intemperate evening . 4. Let the actions of all the day be proportionable to it , abstain from your usuall recreations on that day , and from greater mirth . 5. Be sure to design beforehand the purposes of your fast , either for Repentance , or for Mortification . or for the advantages of Prayer ; and let your devotions be accordingly . But be sure , not to think fasting or eating fish or eating nothing , of it self to be pleasing to God , but as it serves to one of these purposes . 6. Let some part of that day extraordinary be set apart for Prayer , for the actions of Repentance , for confession of sins , and for begging of those graces for whose sake you set apart that day . 7. Be sure that on that day you set apart something for the poor ; for Fasting and Alms are the wings of Prayer . 8. It is best to choose that day for your fast , which is used generally by all Christians , as Friday and Saturday ; but do not call it a fasting day , unless also it be a day of extraordinary devotion and of alms . 29. From observation of all the dayes of your life , gather out the four extraordinaries . 1. All the great and shameful 〈◊〉 you have committed . 2. All the excellent or greater acts of piety which by Gods grace you have performed . 3. All the great blessings you have received . 4. All the dangers and great sicknesses you have escaped ; and upon all the dayes of your extraordinary devotions , let them be brought forth , and produce their acts of virtue . 1. Repentance and Prayers for pardon . 2. Resolutions to proceed and increase in good works . 3. Thanksgiving to God . 4. Fear and watchfulness , lest we fall into worse , as a punishment for our sin . 30. Keep a little Catalogue of these , and at the foot of them set down what Promises and Vows you have made , and kept or broken , and do according as you are obliged . 31. Receive the blessed Sacrament as often as you can : endevour to have it once a moneth , besides the solemn and ●…eat Festivalls of the year . 32. Confess your sins often , hear the Word of God , make Religion the busi●…ess of your life , your study , and chiefest ●…are , and be sure that in all things a spi●…itual guide take you by the hand . Thou shalt alwayes rejoyce in the even●…ng , if thou doest spend thy day vir●…uously . VIA PACIS . A short Method of Peace and Holiness . With a Manual of daily PRAYERS : Fitted to the dayes of the Week . SUNDAY . Decad the first . 1. IT is the highest wisdome by despising the world to arrive at heaven : for they are blessed whose daily exercise it is to converse with God by Prayer and Obedience , by Love and Patience . 2. It is the extremest folly to labour for that which will bring torment in the end , and no satisfaction in the little enjoyment of it : to be unwearied in the ●…ursuit of the world , and to be soon tir'd 〈◊〉 whatsoever we begin to do for Christ . 3. Watch over thy self , counsel thy self , ●…prove thy self , censure thy self , and ●…dge thy self impartially : whatever thou ●…ost to others , do not neglect thy self . ●…or every man profits so much as he does ●…iolence to himself . 4. They that follow their own sensu●…lity , stain their Consciences , and lose the ●…race of God : but he that endevours to ●…lease God , whatever he suffers , is be●…ved of God . For it is not a Question , Whether we shall or shall not suffer ? but , Whether we shall suffer for God , or for the world ? whether we shall take pains 〈◊〉 Religion , or in sin , to get heaven , or to get riches ? 5. What availeth knowledge without ●…he fear of God ? A humble ignorant man 〈◊〉 better then a proud scholar , who stu●…ies natural things , and knows not himself . The more thou knowest , the more grievously thou shalt be judged : Many get no profit by their labour , because they ●…ontend for knowledge , rather then for ●…oly life ; and the time shall come , when ●…t shall more avail thee to have subdu'd ●…ne lust , then to have known all mysteries . 6. No man truly knows himself , but he groweth daily more contemptible in his own eyes ; desire , not to be known , and to be little esteem'd of by men . 7. If all be well within , nothing can hurt us from without : for from inordinate love and vain fear , comes all unquietness of spirit , and distraction of our senses . 8. He to whom all things are one , who draweth all things to one , and seeth all things in one , may enjoy true peace and rest of spirit . 9. It is not much business that distracts any man , but the want of purity , constancy , and tendency towards God . Who hinders thee more then the unmortified desires of thine own heart ? As soon as ever a man desires any thing inordinately , he is presently disquieted in himself . He that hath not wholly subdued himself , is quickly tempted and overcome in small and trifling things . The weak in spirit is he that is in a manner subject to his appetite , and he quickly falls into indignation , and contention , and envy . 10. He is truly great , that is great in Charity , and little in himself . MUNDAY . The second Decad. 11. WEE rather often believe and speak evil of others , then good . But they that are truly virtuous , do not easily credit evil that is told them of their neighbors . For if others may do ●…miss , then may these also speak amiss . Man is frail and prone to evil , and therefore may soon fail in words . 12. Be not rash in thy proceedings , nor confident and pertinacious in thy conceits . But consult with him that is wise , and seek to be instructed by a better then thy self . 13. The more humble and resign'd we are to God , the more prudent we are in our affairs to men , and peaceable in our ●…elves . 14. The proud and the covetous can never rest . 15. Be not asham'd to be , or to be esteem'd poor in this world : for he that hears God teaching him , will finde that it is the best wisdome to withdraw all our affections from secular honour , and troublesome riches , and to place them upon eternal treasures , and by patience , by humility , by suffering scorn and contempt , and all the will of God , to get the true riches . 16. Be not proud of well-doing ; for the judgement of God is farre differing from the judgement of men . 17. Lay not thine heart open to every one , but with the wise , and them that fear God . Converse not much with yong people and strangers . Flatter not the rich , neither do thou willingly or lightly appear before great personages . Never be partaker with the persecutors . 18. It is easier , and safer , and more pleasant to live in obedience , then to be at our own disposing . 19. Alwayes yield to others when there is cause ; for that is no shame , but honour : but it is shame to stand stiff in a foolish or weak argument or resolution . 20. The talk of worldly affairs hindreth much , although recounted with a fair intention : we speak willingly , but seldome return to silence . TUESDAY . The third Decad. 21. WAtch and pray , lest your time pass without profit or fruit . But devout discourses do greatly further our spirituall progress , if persons of one minde and spirit be gathered together in God . 22. We should enjoy more peace , if we did not busie our selves with the words and deeds of other men , which appertain not to our charge . 23. He that esteems his progress in Religion to consist in exterior Observances , his devotion will quickly be at an end . But to free our selves of passions , is to lay the axe at the root of the tree , and the true way of peace . 24. It is good that we sometimes be contradicted , and ill thought of , and that we alwayes bear it well , even when we deserve to be well spoken of : perfect peace and security cannot be had in this world . 25. All the Saints have profited by tribulations ; and they that could not bear temptations , became reprobates , and fell from God . 26. Think not all is well within , when all is well without ; or that thy being pleas'd , is a sign that God is pleas'd : but suspect every thing that is prosperous , unless it promotes Piety , and Charity , and Humility . 27. Do no evil , for no interest , and to please no man , for no friendship , and for no fear . 28. God regards not how much we do , but from how much it proceeds . He does much that loves much . 29. Patiently suffer that from others , which thou canst not mend in them , untill God please to do it for thee ; and remember that thou mend thy self , since thou art so willing others should not offend in any thing . 30. Every mans virtue is best seen in adversity and temptation . WEDNESDAY . The fourth Decad. ●… . BEgin every day to repent , not that thou shouldst at all defer it , or stand the door , but because all that is past ●…aght to seem little to thee ; because it is 〈◊〉 in it self : begin the next day with the ●…me zeal and the same fear , and the same ●…umility , as if thou hadst never begun ●…efore . 32. A little omission of any usual ex●…cise of piety , cannot happen to thee ●…ithout some loss and considerable detri●…ent , even though it be upon a ●…erable cause . 33. Be not slow in common and usual ●…cts of Piety and Devotion , and quick ●…nd prompt at singularities : but having ●…rst done what thou art bound to , pro●…eed to counsels and perfections , and the ●…xtraordinaries of Religion , as you see ●…ause . 34. He that desires much to hear news , ●…s never void of passions , and secular deires , and adherencies to the world . 35. Complain not too much of hin●… drances of Devotion : if thou let me●… alone , they will let you alone : and if yo●… desire not to converse with them , let the●… know it , and they will not desire to converse with thee . 36. Draw not to thy self the affai●… of others , neither involve thy self in th●… suits and parties of great personages . 37. Know that if any trouble happen to thee , it is what thou hast deserved , and therefore brought upon thy self . But i●… any comfort come to thee , it is a gift of God , and what thou didst not deserve . And remember , that oftentimes when th●… body complains of trouble , it is not so much the greatness of trouble , as littleness of thy spirit , that makes thee to complain . 38. He that knows ow to suffer a●… thing for God , that desires heartily th●… will of God may be done in him ; th●… studies to please others rather then himself ; to do the will of his superior , not his own ; that chooseth the least portio●… and is not greedy for the biggest ; th●… takes the lowest place , and does not mu●… secretly : he is in the best conditio●… and state of things . 39. Let no man despair of mercy 〈◊〉 ●…ccess , so long as he hath life and health . 40. Every man must pass through fire ●…nd water , before he can come to re●…eshment . THURSDAY . The fifth Decad. 41. SOon may a man lose that by negligence , which hath by much labour , ●…nd a long time , and a mighty grace scarce●…y been obtain'd . And what shall become of us before night , who are weary ●…o early in the morning ? Woe be to that man who would be at rest , even when he hath scarcely a footstep of holiness appearing in his conversation . 42. So think , and so do , as if thou wert ●…o die to day , and at night to give an account of thy whole life . 43. Beg not a long life , but a good one : for length of dayes oftentimes prolongs the evil , and augments the guilt . It were well if that little time we live , we would live well . 44. Entertain the same opinions and thoughts of thy sin and of thy present state , as thou wilt in the dayes of sorrow . Thou wilt then think thy self very miserable and very foolish , for neglecting one hour , and one day of thy salvation : Think so now , and thou wilt be more provident of thy time and of thy talent . For there will a time come , when every careless man shall desire the respite of one hour for Prayer and Repentance , and I know not who will grant it . Happy is he that so lives , that in the day of death he rejoyces , and is not amazed . 45. He that would die comfortably , may serve his ends by first procuring to himself a contempt of the world , a fervent desire of growing in grace , love of discipline , a laborious repentance , a prompt obedience , self-deniall , and toleration of every cross accident for the love of Christ , and a tender Charity . 46. While thou art well , thou mayest do much good , if thou wilt ; but when thou art sick , neither thou nor I can tell , what thou shalt be able to do . It is not very much , nor very good : Few men mend with sickness , as there are but few who by travell and a wandring life become devout . 47. Be not troubled , nor faint in the ●…ours of mortification , and the austeries of Repentance : for in Hell , one ●…ur is more intolerable then a hundred ●…ars in the house of Repentance : and ●…y , for if thou canst not endure God pu●…shing thy follies gently , for a while , to ●…end thee , how wilt thou endure his ●…ngeance for ever to undo thee ? 48. In thy Prayers wait for God , and ●…ink not every hearty Prayer can procure ●…ery thing thou askest . These things ●…hich the Saints did not obtain without ●…any Prayers , and much labour , and a ●…ower of tears , and a long protracted ●…archfulness , and industry , do thou ex●…ct also in its own time , and by its usuall ●…easures . Do thou valiantly , and hope ●…nfidently , and wait patiently , and thou ●…alt finde thou wilt not be deceived . 49. Be careful thou dost not speak a 〈◊〉 in thy Prayers , which though not ob●…ved , is frequently practis'd by careless ●…fons , especially in the forms of ●…sion , affirming things which they have ●…t thought , professing sorrow which is ●…t , making a vow they mean not . 50. If thou meanest to be devout , and 〈◊〉 enlarge thy Religion , do it rather by ●…creasing thy ordinary devotions , then thy extraordinary . For if they be not regular , but come by chance , they will not last long . But if they be added to your ordinary offices , or made to be daily , thy spirit will by use and custome be made tender , and not willing to go less . FRIDAY . The sixth Decad. 51. HE is a truly charitable and good man , who when he receives injuries , grieves rather for the malice of him that injures him , then for his own suffering ; who willingly prayes for him that wrongs him , and from his heart forgives all his faults ; who stayes not , but quickly asks pardon of others for his errors or mistakes ; who sooner shews mercy then anger ; who thinks better of others then himself ; who offers violence to his appetite , and in all things endevours to subdue the flesh to the spirit . This is an excellent abbreviature of the whole duty of 〈◊〉 Christian . 52. No man can have felicity in two ●…ates of things ; if he takes it in God ●…ere , in him he shall have it hereafter , for God will last for ever . But if he takes ●…licity in things of this world , where will ●…is felicity be when this world is done ? ●…ither here alone , or hereafter must be ●…hy portion . 53. Avoid those things in thy self , ●…hich in others do most displease thee . And remember , that as thine eye observes ●…thers , so art thou observed by God , by Angels , and by Men . 54. He that puts his confidence in God ●…nely , is neither overjoyed in any great good thing of this life , nor sorrowful for 〈◊〉 little thing . Let God be thy love and ●…hy fear , and he also will be thy salvation ●…nd thy refuge . 55. Do not omit thy Prayers for want of a good oratory or place to pray in , ●…or thy duty for want of temporal 〈◊〉 . For he that does both upon Gods account , cares not how or what he ●…uffers , so he suffer well , and be the friend of Christ ; nor where nor when he prayes , so he may do it frequently , fervently , and acceptably . 56. Very often remember and meditate upon the wound and stripes , the shame and the pain , the death and the burial of our Lord Jesus ; for nothing will more enable us to bear our cross patiently injuries charitably , the labour of Religio●…comfortably , and censuring words and detractions with meekness and quietness . 57. Esteem not thy self to have profited in Religion , unless thou thinkest well of others , and meanly of thy self : Therefore never accuse any but thy self , and be that diligently watches himself , will be willing enough to be silent concerning others . 58. It is no great matter to live lovingly with good natur'd , with humble , and meek persons : but he that can do so with the froward , with the wilful , and the ignorant , with the peevish and perverse , he onely hath true charity : alwayes remembring , that our true solid peace , the peace of God , consists rather in complying with others , then in being complied with , in suffering and forbearing , rather then in contention and victory . 59. Simplicity in our intentions , and purity of affections , are the two wings of a soul investing it with the robes and resemblances of a Seraphim . Intend the honour of God principally and sincerely , and mingle not thy affections with any ●…reature , but in just subordination to God , and to Religion , and thou shalt have ●…oy , if there be any such thing in this ●…orld . For there is no joy but in God , ●…nd no sorrow but in an evil Conscience . 60. Take not much care what , or who is ●…or thee , or against thee . The judgement of ●…one is to be regarded , if Gods judgement be otherwise . Thou art neither better nor worse in thy self , for any account that is made of thee by any but by God alone : ●…ecure that to thee , and he will secure ●…ll the rest . SATURDAY . The seventh Decad. 61. BLessed is he that understands what it is to love Jesus , and contends earnestly to be like him . Nothing else can satisfie , or make us perfect . Bu●… be thou a bearer of his Cross , as well as a lover of his Kingdome . Suffer tribulation for him , or from him , with the same spirit thou receivest consolation : follow him as well for the bitter Cup of his Passion , as for the Loaves ; and remember , that if it be a hard saying , Take up my Cross and follow me , it is a harder saying , Go ye Cursed into Everlasting fire . 62. No man can alwayes have the same spirituall pleasure in his Prayers : For the greatest Saints have sometimes suffered the banishment of the heart ; sometimes are fervent , sometimes they feel a barrenness of Devotion : for this Spirit comes and goes . Rest therefore onely in God , and in doing thy duty : and know , That if thou beest overjoyed to day , this houre will passe away , and temptation and sadnesse will succeed . 63. In all afflictions , seek rather for Patience then for Comfort . If thou preservest that , this will return . Any man would serve God , if he felt pleasure in it alwayes ; but the virtuous does it , when his Soul is full of heavinesse , and regards not himselfe , but God , and hates that consolation that lessens his compunction ; but loves any thing , whereby he is made more humble . 64. That which thou doest not understand when thou readest , thou shalt ●…nderstand in the day of thy visitation : ●…or there are many secrets of Religion , ●…hich are not perceived till they be felt , ●…nd are not felt but in the day of a great ●…alamity . 65. He that prayes , despairs not . But ●…ad is the condition of him that cannot ●…ray . Happy are they that can and do , and ●…ove to do it . 66. He that will be blessed in his Prayers , must make his Prayers his Rule . All our duty is there set down , because in all our duty , we beg the Divine Af●…sistance : and remember , that you are ●…ound to do all those duties , for the Divine of which you have prayed for the Divine Assistance . 67. Be doing actions of Religion as often as thou canst , and thy worldly pleasures as seldome , that if thou beest surprised by sudden death , it may be oddes but thou mayest be taken at thy Prayers . 68. Watch , and resist the Devil in all his Temptations and Snares : His chief designes are these ; To hinder thy desire in good ; to put thee by from any Spirituall employment , from Prayers especially , from the Meditation of the Passion , from the remembrance of thy sins , from humble Confession of them , from speedy Repentance , from the custody of thy Senses and of thy Heart , from firm purposes of growing in Grace , from reading good Books , and frequent receiving the Holy Sacrament . It is all one to him , if he deceives thee by a lie , or by truth ; whether he amaze or trouble thee , by love of the present , or fear of the future : Watch him but in these things , and there will be no part left unarmed , in which he can wound thee . 69. Remember how the proud have fallen , and they who have presumed upon their own strength have been disgraced ; and that the boldest and greatest talkers in the dayes of peace , have been the most dejected and pusillanimous in the day of temptation . 70. No man ought to think he hath found peace , when nothing troubles him ; or that God loves him , because he hath no enemy ; nor that all is well , because every thing is according to his minde ; nor that he is a holy person , because he prayes with great sweetness and comfort : But he is at peace , who is reconciled to God ; and God loves him , ●…hen he hath overcome himself ; and ●…ll is well , when nothing pleases him but God , being thankful in the midst of his ●…fflictions ; and he is holy , who when ●…e hath lost his comfort , loses nothing of his duty , but is still the same , when God changes his face towards him . POSTVLANDA : OR , Things to be prayed for . Jubet Deus ut petus , & si non petis displicet , & non negabit quod petis , & tu non Petes . ? S. August . A FORM of PRAYER , By way of Paraphrase Expounding The Lords Prayer . Our Father , MErciful and Gracious ; thou gavest me beeing , raising me from nothing , to be an excellent creation , efforming me after thy own Image , tenderly feeding me , and conducting and strengthning me all my dayes : Thou art our Father by a more excellent Mercy , adopting us in a new birth , to become partakers of the inheritance of Jesus ; Thou hast given us the portion and the food of Sons ; O make us to do the duty of Sons , that we may never lose our title to so glorious an inheritance . Let this excellent Name and Title , by which thou hast vouchsafed to relate to us , be our Glory and our Confidence , our Defence and Guard , our Ornament and Strength , our Dignity , and the endearment of Obedience , the Principle of a holy Fear to thee our Father , and of Love to thee and to our Brethren , partakers of the same Hope and Dignity . Unite every member of the Church to thee in holy bands ; Let there be no more names of Division , nor Titles and Ensigns of Error and Partiality ; Let not us who are Brethren contend , but in giving honour to each other , and glory to thee , contending earnestly for the Faith , but not to the breach of Charity , nor the denying each others Hope : but grant , that we may all joyn in the promotion of the honour of thee our Father , in celebrating the Name , and spreading the Family , and propagating the Laws and Institutions , the Promises and Dignities of our Elder Brother ; that despising the transitory entertainments of this world , we may labour for , and long after the inheritance to which thou hast given us title , by adopting us into the dignity of Sons . For ever ●…et thy Spirit witness to our Spirit , that we ●…re thy children , and enable us to cry Abba , Father . Which art in Heaven , Heaven is thy Throne , the Earth is thy Footstool : From thy Throne thou beholdest all the dwellers upon earth , and triest out the hearts of men , and nothing is hid from thy sight : And as thy Knowledge is infinite , so is thy Power , uncircumscribed as the utmost Orb of Heaven , and thou sittest in thy own Essential Happiness and Tranquillity , immoveable and eternal . That is our Countrey , and thither thy Servants are travelling ; there is our Father , and that is our inheritance ; there our hearts are , for there our treasure is laid up till the day of Recompence . Hallowed be thy Name . Thy Name , O God , is glorious , and in thy Name is our hope and confidence : According to thy Name , so is thy praise unto the worlds end : They that love thy Name , shall be joyfull in thee ; for thy Name which thou madest to be proclaimed unto thy people , is , The Lord , the Lord God , mercifull and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression , and sin ; and that will by no means clear the guilty . In this glorious Name , we worship thee , O Lord ; and all they that know thy Name , will put their trust in thee . The desire of our soul is to thy Name , and to the remembrance of thee . Thou art worthy , O Lord , of honour , and praise , and glory , for ever and ever : we confess thy glories , we rejoyce in thy mercies ; we hope in thy Name , and thy Saints like it well : for thy Name is praised unto the ends of the world ; it is believed by Faith , relied upon by a holy Hope , and loved by a great Charity : All thy Church celebrates thee with praises , and offers to thy Name the Sacrifice of Prayer and Thanksgiving . Thou , O God , didst frame our Nature by thy own Image , and now thou hast imprinted thy Name upon us , we are thy Servants , the relatives and domesticks of thy family , and thou hast honoured us with the gracious appellative of Christians . O let us never dishonour so excellent a Title , nor by unworthy usages profane thy holy Name , but for ever glorifie it . Let our life be answerable to our dignity ; that our body may be chaste , our thoughts clean , our words gracious , our manners holy , and our life useful and iunocent , that men seeing our good works , may glorifie thee our Father which art in Heaven . Thy Kingdome come . Thou reignest in Heaven and Earth : O do thou rule also in our hearts ; advance the interest of Religion ; let thy . Gospel be placed in all the regions of the earth ; and let all Nations come and worship thee , laying their proud wills at thy feet , submitting their understandings to the obedience of Jesus , conforming their affections to thy holy Laws . Let thy Kingdome be set up gloriously over us ; and do thou reign in our spirits , by thy Spirit of Grace ; subdue every lust and inordinate appetite ; trample upon our pride , mortifie all rebellion within us , and let all thine and our enemies be brought into captivity , that sin may never reign in our mortal bodies ; but that Christ may reign in our Understanding by Faith , in the Will by Charity , in the Passions by Mortification , in all the members by a right and a chaste use of them . And when thy Kingdome that is within us hath flourished and is advanced to that height whither thou hast designed it , grant thy Kingdome of Glory may speedily succeed ; and we thy Servants be admitted to the peace and purity , the holiness and glories of that state where thou reignest alone , and art all in all . Thy will be done in Earth , as it is in Heaven . Thy will , O God , is the measure of holiness and peace ; thy Providence the great disposer of all things , tying all events together , in order to thy glory and the good of thy Servants , by a wonderful mysterious Chain of Wisdome . Let thy Will also be the measure of our desires : for we know , that whatsoever thou sayest is true , and whatsoever thou doest is good : Grant we may submit our wills to thine , being patient of evils which thou inflictest , lovers of the good which thou commandest , haters of all evil which thou forbiddest , pleased with all the accidents thou sendest ; that though our nature is weaker then Angels , yet our obedience may be as humble , our conformity to thy will may arise up to the degrees of Unity , and theirs cannot be more ; that as they in Heaven , so we in Earth may obey thy will promptly , chearfully , zealously , and with all our faculties ; and grant , that as they there , so all the world here may serve thee with peace and concord , purity and love unfeigned , with one heart , and one voice glorifying thee our heavenly Father . Grant that we may quit all our own affections , and suspect our reasonings , and go out of our selves , and all our own confidences , that thou being to us all things , disposing all events , and guiding all our actions , and directing our intentions , and over-ruling all things in us and about us , we may be Servants of the Divine Will for ever . Give us this day our daily Bread . Thou , O God , which takest care of our Souls , do not despise our bodies which thou hast made and sanctified , and designed to be glorious . But now we are exposed to hunger and thirst , nakedness and weariness , want and inconvenience , Give unto us neither poverty nor riches , but feed us with food convenient for us , and clothe us with fitting provisions , according to that state and condition where thou hast placed thy Servants ; that we may not be tempted with want , nor made contemptible by beggery , nor wanton or proud by riches , nor in love with any thing in this world ; but that we may use it as strangers and pilgrims , as the relief of our needs , the support of our infirmities , and the oyle of our lamps , feeding us till we are quite spent in thy service . Lord take from thy Servants sad carefulness , and all distrust and give us onely such a proportion of temporal things , as may enable us with comfort to do our duty . Forgive us our Trespasses , as we forgive them that trespasse against us . O dear God , unless thou art pleased to pardon us , in vain it is that we should live here , and what good will our life do us ? O look upon us with much mercy , for we have sinned grievously against thee . Pardon the adherent imperfections of our life , the weaknesses of our duty , the carelesness of our spirit , our affected igno●…nce , our indiligence , our rashness and ●…ant of observation our malice and Pre●…mptions . Turn thine eyes from our im●…urities , and behold the brightness and ●…urest innocence of the Holy Jesus , and ●…nder his cover we plead our cause , not ●…hat thou shouldest judge our sins , but ●…ive us pardon , and blot out all our ini●…uities , that we may never enter into the ●…orrible regions where there are torments without ceasing , a Prison without ransome , ●…eproaches without comfort , anguish without patience , darkness without light , 〈◊〉 worm that never dies , and the fire that ●…ever goeth out . But be pleased also to give us great Cha●…ity , that we may truly forgive all that ●…rouble or injure us , that by that Chara●…ter thou mayest discern us to be thy ●…ons and Servants , Disciples of the Holy ●…esus , lest our Prayer be turned into sin , ●…nd thy grace be recalled , and thou enter ●…nto a final anger against thy Servants . Lead us not into Temptation . Gracious Father , we are weak and ignorant , our affections betray us , and make us willing to die , our adversary the Devil goeth up and down , seeking whom he may devour ; he is busie , and crafty , malicious and powerful , watchful and envious ; and we tempt our selves , running out to mischief , delighting in the approaches of sin , and love to have necessities put upon us , that sin may be unavoidable . Pity us in the midst of these disorders ; and give us spirituall Strength , holy Resolutions , a watchful Spirit , the whole Armour of God , and thy protection , the guard of Angels , and the conduct of thy holy Spirit to be our security in the day of danger . Give us thy grace to flie from all occasions to sin , that we may never tempt our selves , nor delight to be tempted ; and let thy blessed Providence so order the accidents of our lives , that we may not dwell near an enemy ; and when thou shalt try us , and suffer us to enter into combat , let us alwayes be on thy side , and fight valiantly , resist the Devil , and endure patiently , and persevere constantly unto the end , that thou mayest crown thy own work in us . But deliver us from evil . From sin and shame , from the malice and fraud of the Devil , and from the falseness and greediness of men , from all ●…hy wrath , and from all our impurities , ●…ood Lord deliver thy servants . Do not reserve any thing of thy wrath 〈◊〉 store for us ; but let our sins be Par●…oned so fully , that thou mayest not pu●…ist our inventions . And yet if thou ●…ilt not be intreated , but that it be ne●…essary that we suffer , thy will be done ; ●…mite us here with a Fathers rod , that ●…hou mayest spare us hereafter : let the ●…ad accidents of our life be for good to ●…s , not for evil , for our amendment , not ●…o exasperate or weary us , not to harden ●…r confound us : and what evil soever it ●…e that shall happen , let us not sin against ●…hee . For ever deliver us from that evil , ●…nd for ever deliver us from the power of ●…he evil one , the great enemy of Man●…inde , and never let our portion be in ●…hat region of Darkness , in that ever●…asting burning which thou hast prepared ●…or the Devil and his Angels for ever . For thine is the Kingdome , the Power and the Glory , for ever and ever . Amen . So shall we thy servants advance the Mightiness of thy Kingdome , the Power of thy Majesty , and the Glory of thy Mercy , from generation to generation for ever . Amen . LETANIES FOR All Things and Persons . O God the Father of Mercies , the Father of our Lord Jesus Christ , have ●…ercy upon thy servants , and hear the ●…rayers of us miserable sinners . O blessed Jesus , the Fountain of Peace ●…nd Pardon , our Wisdome and our Righ●…ousness , our Sanctification and Redem●…tion , have mercy upon thy servants , re●…se not to hear the prayers of us misera●…e , sorrowful , and returning sinners . O holy and divinest Spirit of the Fa●…er , help our infirmities , for of our selves ●…e know not what to ask , nor how to ●…ray , but do thou assist and be pre●…nt in the desires of us miserable sin●…ers . 1. For Pardon of Sins . REmember not Lord the follies of our childehood , nor the lusts of our youth , the wildness of our head nor the wandrings of our heart , the infinite sins of our tongue , and the inexcusable errors of the dayes of vanity . Lord have mercy upon us poor miserable sinners . Remember not , O Lord , the growing iniquities of our elder age , the pride of our spirit , the abuse of our members , the greediness of our appetite , the inconstancy of our purposes , the peevishness and violence of all our pafsions and affections . Lord have mercy , &c. Remember not , O Lord , how we have been full of envy and malice , anger an●… revenge , fierce and earnest in the purchases and vanities of the world , and lazy an●… dull , slow and soon weary in the things of God and of Religion . Lord have mercy , &c. Remember not , O Lord , our uncharita●…le behaviour towards those with whom ●…e have conversed , our jealousies and su●…icions , our evil surmisings and evil re●…ortings , the breach of our promises to ●…en , and the breach of all our holy vows ●…ade to thee our God . Lord have mercy , &c. Remember not , O Lord , how often we ●…ave omitted the several parts and actions ●…f our duty ; for our sins of Omission ●…re infinite , and we have not sought after ●…he righteousness of God , but have rested 〈◊〉 carelesness and forgetfulness , in a false ●…eace and a silent Conscience . Lord have mercy , &c. O most gracious Lord , enter not into ●…udgement with thy servants , lest we be ●…onsumed in thy wrath , and just displea●…ure : from which Good Lord deliver us , and preserve thy servants for ever . 11. For deliverance from evils . FRom gross ignorance and stupid negligence , from a wandring head , and a trifling spirit , from the violence and rule of passion , from a servile will , and a commanding lust , from all intemperance , inordination and irregularity whatsoever : Good Lord deliver and preserve thy servants for ever . From a covetous minde and greedy desires , from lustful thoughts , and a wanton eye , from rebellious members , and the pride and vanity of spirit ; from false opinions and ignorant confidences : Good Lord deliver , &c. From improvidence and prodigality from envy and the spirit of ssander , from idleness and sensuality , from presumption and despair , from sinful action ; and all vicious habits : Good Lord deliver , &c. From fierceness of rage , and hastiness ●…f spirit , from clamorous and reproachful ●…nguage , from peevish anger , and inhu●…ane malice , from the spirit of conten●…on , and hasty and indiscreet zeal : Good Lord deliver , &c. From a schismatical and heretical spirit , ●…om tyranny and tumults , from sedition ●…nd factions , from envying the grace of God in our Brotber , from impenitence and ●…ardness of heart , from obstinacy and apo●…asie , from delighting in sin , and hating God and good men : Good Lord deliver , &c. From fornication and adultery , from annatural desires and unnatural hatreds , from gluttony & drunkenness , from loving and believing lies , and taking pleasure in the remembrances of evil things , from de●…ighting in our . Neighbours misery , and ●…rocuring it , from upbraiding others , and ●…ating reproof of our selves : Good Lord deliver , &c. From impudence and shame , from contempt and scorn , from oppression and cruelty , from a pitiless and unrelenting spirit , from a churlish behaviour , and undecent usages of our selves or others : Good Lord deliver , &c. From famine and pestilence , from noisome and infectious diseases , from sharp and intolerable pains , from impatience and tediousness of spirit , from a state of temptation , and hardned spirits : Good Lord deliver , &c. From banishments and prison , from widowhood and want , from violence of pains and passions , from tempests and earthquakes , from the rage of fire and water , from Rebellion and Treason , from fretfulness and inordinate cares , from murmuring against God , and disobedience to the divine Commandment : Good Lord deliver , &c. From delaying our repentance , and persevering in sin , from false principles and prejudices , from unthankfulness and irreligion , from seducing others , and being ●…bused our selves , from the malice and ●…raftiness of the Devil , and the deceit and ●…yings of the World : Good Lord deliver , &c. From wounds and Murther , from pre●…cipices and falls , from fracture of bones , and dislocation of joynts , from dismembring our bodies , and all infatuation of ●…our souls , from folly and madness , from uncertainty of minde and state , and from a certainty of sinning : Good Lord deliver , &c. From thunder and lightning , from phantasms , spectres and illusions of the night , from sudden and great Changes , from the snares of wealth , and the contempt of beggery and extreme poverty , from being made an example and a warning to others by suffering sad judgements our selves : Good Lord deliver , &c. From condemning others , and justifying our selves , from mispending our time and abusing thy grace , from calling good evil , and evil good , from consenting tofolly , and tempting others : Good Lord deliver , &c. From excess in speaking and peevish silence , from looser laughing and immoderate weeping , from giving evil example to others , or following any our selves , from giving or receiving scandal , from the horrible sentence of endless death and damnation : Good Lord deliver , &c. From cursing and swearing , from uncharitable chiding , and easiness to believe evil , from the evil spirit that walketh at noon , and the arrow that flieth in darkness , from the Angel of wrath , and perishing in popular diseases : Good Lord deliver , &c. From the want of a Spiritual Guide , from a famine of the Word and Sacraments , from hurtful persecution , and from taking part with persecutors : Good Lord deliver , &c. From drowning or being burnt alive , from sleepless nights , and contentious dayes , from a melancholy and a confused spirit , from violent fears and the loss of reason , from a vicious life , and a sudden and unprovided death : Good Lord deliver , &c. From relying upon vain fancies and false foundations , from an evil and an amazed Conscience , from sinning near the end of our life , and from despairing in the day of our death : Good Lord deliver , &c. From hypocrisie and wilfulness , from self-love and vain ambition , from curiosity and carelesness , from being tempted in the dayes of our weakness from the prevailing of the flesh , and grieving the Spirit , from all thy wrath , and from all our sins : Good Lord deliver , &c. III. For Gifts and Graces . HEar our Prayer , O Lord , and consider our desire , hearken unto us for thy truth and righteousness sake : O hide not thy face from us , neither cast away thy servants in displeasure . Give unto us the spirit of Prayer , frequent and fervent , holy and persevering , an unreprovable Faith a just and a humble Hope , and a never-failing Charity . Hear our prayers , O Lord , and consider our desire . Give unto us true humility , a meek and a quiet spirit , a loving and a friendly , a holy and a useful conversation , bearing the burthens of our Neighbours , denying our selves , and studying to benefit others , and to please thee in all things . Hear our prayers , &c. Give us a prudent and a sober , a just ●…nd a sincere , a temperate and a religious ●…pirit ; a great contempt of the world , a ●…ove of holy things , and a longing after ●…eaven , and the instruments and paths that ●…ead thither . Hear our prayers , &c. Grant us to be thankful to our Benefa●…ctors , righteous in performing promises , ●…oving to our relatives , careful of our ●…harges , to be gentle and easie to be in●…reated , slow to anger , and fully instructed and readily prepared for every good work . Hear our prayers , &c. Give us a peaceable spirit , and a peaceable free from debt , and deadly sin , grace to abstain from all appearances of evil , and to do nothing but what is of good report , to confess Christ and his holy Religion , by a holy and obedient life , and a minde ready to die for him when he shall call us , and assist us . Hear our prayers , &c. Give to thy servants a watchful and an observing spirit , diligent in doing our duty , inflexible to evil , obedient to thy word , inquisitive after thy will , pure and holy thoughts , strong and religious purposes , and thy grace to perform faithfully what we have promised in the day of our duty , or in the day of our calamity . Hear our prayers , &c. O teach us to despise all vanity , to fight the battles of the Lord manfully against the Flesh , the World , and the Devil , to spend our time religiously and usefully , to speak gracious words , to walk alwayes as in thy presence , to preserve our souls and bodies in holiness , fit for the habitation of the holy Spirit of God . Hear our prayers , &c. Give us a holy and a perfect repentance , a well instructed understanding , regular affections , a constant and a wise heart , a good name , a fear of thy Majesty , and a love of all thy glories above all the things in the world for ever . Hear our prayers , &c. Give us a healthful body and a clear ●…nderstanding the love of our neighbors , ●…nd the peace of the Church , the publick ●…fe and comfort of thy holy Word and ●…acraments , a great love to all Christians , ●…nd obedience to our Superiors , Eccle●…astical and Civil , all the dayes of our ●…ife . Hear our prayers , &c. Give us spiritual wisdome , that we may ●…iscern what is pleasing to thee , and fol●…ow what belongs unto our peace ; and let the knowledge and love of God , and of Jesus Christ our Lord , be our guide and our portion all our dayes . Hear our prayers , &c. Give unto us holy dispositions , and an active industry in thy service , to redeem the time mispent in vanity ; for thy pity sake take not vengeance of us for our sins , but sanctifie our souls and bodies in this life , and glorifie them hereafter . Hear our prayers , &c. Our Father , &c. IV. To be added to the former Letanies , according as our Devotions and time will suffer . For all states of men and women , especially in the Christian Church . OBlessed God , in mercy remember thine inheritance , and forget not the congregation of the poor for ever ; pity poor mankinde , whose portion is misery and folly , shame and death : But thou art our Redeemer , and the lifter up of our head , and under the shadow of thy wings shall be our help , untill this Tyranny be overpast . Have mercy upon us , O God , and hide not thy self from our petition . Preserve , O God , the Catholick Church in holiness and truth , in unity and peace , free from persecution , or glorious under it , that she may for ever advance the honour our of her Lord Jesus , for ever represent is Sacrifice , and glorifie his Person , and ●…dvance his Religion , and be accepted of ●…hee in her blessed Lord , that being filled with his Spirit , she may partake of his ●…lory . Have mercy upon us , &c. Give the spirit of Government and ho●…iness to all Christian Kings , Princes and Governours : grant that their people may obey them , and they may obey thee , and ●…ive in honesty and peace , justice and holy Religion , being Nursing Fathers to the Church Advocates for the oppressed , Pa●…rons for the widows , and a Sanctuary for the miserable and the fatherless , that they may reign with thee for ever in the Kingdome of the Lord Jesus . Have mercy upon us , &c. Give to thy servants the Bishops , and all the Clergy , the spirit of holiness and courage , of patience and humility , of prudence and diligence , to preach and declare thy will by a holy life , and wise discourses , that they may minister to the good of souls , and finde a glorious reward in the day of the Lord Jesus . Have mercy upon us , &c. Give to our Relatives [ our Wives and Children , our Friends and Benefactors , our Charges , our Family , &c. ] pardon and support , comfort in all their sorrows , strength in all their temptations , the guard of Angels to preserve them from evil , and the conduct of thy holy Spirit , to lead them into all good ; that they doing their duty , may feel thy mercies here , and partake of thy glories hereafter . Have mercy upon us , &c. Give to all Christian Kingdomes and Common-wealths peace and plenty , health and holy Religion : to all families of Religion and Nurseries of piety , zeal and holiness , prudence and unity , peace and contentedness : To all Schools of Learning , quietness and industry , freedome from wars and violence , factions and envy . Have mercy upon us , &c. Give to all married pairs , faith and love , charitable and wise compliances , sweetness of society , and innocence of conversation ; To all Virgins and Widows , great love of Religion , a sober and a contented spirit , an unwearied attendance to devotion , and ●…he offices of holiness ; protection to the fatherless , comfort to the disconsolate , pa●…tience and submission , health and spiritual advantages to the sick ; that they may feel thy comforts for the dayes wherein they have suffered adversity . Have mercy upon us , &c. Be thou a star and a guide to them that travel by land or sea , the confidence and comfort of them that are in storms and shipwracks , the strength of them that toil in the Mynes , and row in the Gallies , an instructer to the ignorant , to them that are condemn'd to die , be thou a guide unto death ; give chearfulness to every sad heart , spiritual strength , and proportionable comfort to them that are afflicted by evil spirits : pity the ●…unaticks , give life and salvation to all to whom thou hast given no understanding ; accept the stupid and the fools to mercy , give liberty to prisoners , redemption to captives maintenance to the poor , patronage and defence to the oppressed , and put a period to the iniquity , and to the miseries of all mankinde . Have mercy upon us , &c. Give unto our enemies grace and pardon , charity to us , and love to thee ; take away all anger from them , and all mistakes from us , all misinterpretations and jealousies ; bring all sinners to repentance , and holiness , and to all thy Saints and Servants give an increasing love , and a persevering duty ; bring all Turks , Jews and Infidels to the knowledge and confession of the Lord Jesus , and a participation of all the Promises of the Gospel , all the benefits of his Passion ; to all Hereticks give humility and ingenuity , repentance of their errors , and grace and power to make amends to the Church and Truth , and a publick acknowledgement of a holy faith , to the glory of the Lord Jesus . Have mercy upon us , &c. Give to all Merchants faithfulness and truth ; to the labouring husbandman health , and fair seasons of the year , and reward his toil with the dew of heaven , and the blessings of the earth ; To all Artizans give diligence in their Callings , and a blessing on their labours and on their families ; To old men piety and perfect repentance , a liberal heart , and an open hand , great religion , and desires after heaven ; To young men give sobriety and chastity , health and usefulness , an early ●…iety , and a persevering duty ; To all families visited with the rod of God , give consclation , and a holy use of the affliction , and a speedy deliverance ; To us all pardon and holiness , and life eternal , through Jesus Christ . Amen . The grace of our Lord Jesus Christ , and the love of God , and the communication of the Holy Spirit , be with us all for ever . Amen . A SHORT PRAYER To be said every Morning . O Almighty God , Father of our Lord Jesus Christ , the God of mercy and comfort , with reverence and fear , with humble confidence and strong desires , I approach to the Throne of Grace , begging of thee mercy and protection , pardon and salvation . O my God , I am a sinner , but sorrowful and repenting : Thou art justly offended at me , but yet thou art my Lord and my Father , merciful and gracious : Be pleased to blot all my sins out of thy remembrance , and heal my soul , that I may never any more sin against thee . Lord open my eyes , that I may see my own infirmities , and watch against them ; and my own follies , that I may amend them : and be pleased to give me perfect understanding in the way of godliness , that I may walk in it all the dayes of my pilgrimage . Give me a spirit diligent in the works of my Calling , chearful and zea●…us in Religion , fervent and frequent in ●…y Prayers , charitable and useful in my ●…onversation : Give me a healthful and a ●…aste body , a pure and a holy soul , a ●…nctified and an humble spirit ; and let ●…y body and soul and spirit be preserved ●…nblameable to the coming of the Lord ●…esus . Amen . II. BLessed be thy Name , O God , and blessed be thy Mercies , who hast preserved ●…e this night from sin and sorrow , from ●…ad chances , and a violent death , from the ●…alice of the Devil , and the evil effects of ●…y own corrupted nature and infirmity . The out-goings of the Morning and Evening shall praise thee , and thy servants ●…hall rejoyce in giving thee praise for the operation of thy hands . Let thy providence and care watch over me this day , and all my whole life , that I may never sin against thee by idleness or folly , by evil company or private sins , by word or deed , by thought or desire ; and let the imployment of my day leave no sorrow , or the remembrance of an evil conscience at night : but let it be holy and profitable , blessed , and alwayes innocent ; that when the dayes of my short abode are done , and the shadow is departed , I may die in thy fear and favour , and rest in a holy hope , and at last return to the joyes of a blessed Resurrection , through Jesus Christ : In whose Name , and in whose words , in behalf of my self and all my friends , and all thy servants , I humbly and heartily pray , Our Faether . &c. A Prayer for the Evening . ETernall God , Almighty Father of Men and Angels , by whose care and providence I am preserved and blessed , comforted and assisted , I humbly beg of thee to pardon the sins and follies of this day , the weaknesses of my services , and the strength of my passions , the rashness of my words , and the vanity and evil of my actions . O just and dear God , how long shall I confess my sins , and pray against them , and yet fall under them ! O let it be so no more , let me never return to the follies of which I am ashamed , which bring sorrow , and death , and thy displeasure , worse then death . Give me 〈◊〉 command over my evil inclinations , and 〈◊〉 ●…erfect hatred of sin , and a love to thee ●…ove all the desires of this world . Be ●…leased to bless and preserve me this night ●…rom all sin , and all violence of Chance , ●…nd the malice of the Spirits of darkness : ●…atch over me in my sleep , and whether sleep or wake , let me be thy servant . ●…e thou first and last in all my thoughts , ●…nd the guide and continual assistance of ●…ll my actions : Preserve my body , pardon ●…he sin of my soul , and sanctifie my ●…oul ; let me alwayes live holily , and justly , ●…nd soberly ; and when I die , receive my ●…oul into thy hands , O holy and ever●…lessed Jesus , that I may lie in thy bo●…ome , and long for thy coming , and hear ●…hy blessed Sentence at Doomsday , and ●…hold thy face , and live in thy King●…lome , singing praises to God for ever and ●…ver . Amen . Our Father , &c. For SUNDAY . A Prayer against Pride . I. O Eternal God , merciful and glorious , thou art exalted far above all heavens , thy Throne , O God , is glory , and thy Scepter is righteousness , thy Will is holiness , and thy Wisdome the great foundation of Empire and Government : I adore thy Majesty , and rejoyce in thy Mercy , and revere thy Power , an●… confess all glory , and dignity and honour to be thine alone , and theirs to whom thou shalt impart any ray of thy Majesty , or reflexion of thy honour ; but as fo●… me , I am a worm and no man , vile dust and ashes , the son of corruption , and the heir of rottenness , seized upon by folly , a lump of ignorance and sin , and shame and death . What art thou O Lord ? the great God of Heaven and Earth , the fountain of Holiness , and Perfection in●…te But what am I ? so ignorant , that ●…now not what ; so poor , that I have no●…ng of my own ; so miserable , that I am ●…e heir of sorrow and death ; and so sin●… , that I am encompassed with shame ●…d grief . II. ANd yet , O my God , I am proud : proud of my shame , glorying in my 〈◊〉 boasting my infirmities ; for this is all ●…t I have of my own , save onely that I ●…ve multiplied my miseries by vile acti●…s , every day dishonouring the work of ●…y hands : my understanding is too con●…ent , my affections rebellious , my will ●…ractory and disobedient ; and yet I ●…ow thou resistest the proud , and didst ●…t the Morning Stars , the Angels , from ●…aven into chains of darkness , when they ●…w giddy and proud , walking upon the ●…tlements of heaven , beholding the glo●…us Regions that were above them . III. THou , O God , who givest grace to the 〈◊〉 humble , do something also for the ●…oud man ; make me humble and obedient . Take from me the spirit of prid●… and haughtiness , ambition and self-fla●…tery , confidence and gayety : teach met●… think well , and to expound all things fai●…ly of my brother , to love his worthiness to delight in his praises , to excuse his er●…rors , to give thee thanks for his grac●… to rejoyce in all the good that he receive●… and ever to believe and speak better thing●… of him then of my self . IV. O Teach me to love to be conceale●… and little esteemed ; let me be tru●… humbled , and heartily ashamed of m●… sin and folly : teach me to bear reproach●… evenly , for I have deserved them ; to r●…fuse all honours done unto me , because have not deserved them ; to return all t●… thee , for it is thine alone ; to suffer r●… proof thankfully , to amend all my fau●… speedily ; and do thou invest my so●… with the humble robe of my meek Mast●… and Saviour Jesus ; and when I have hun●… , patiently , charitably and diligent●… served thee , change this robe into t●… shining garment of immortality , my co●… into glory , my folly to perfe●… knowledge , my weaknesses and dis●… 〈◊〉 the strength and beauties of the Sons ●…f God . V. ●…N the mean time use what means thou 〈◊〉 pleasest to conform me to the image of ●…hy holy Son ; that I may be gentle to ●…thers , and severe to my self : that I may ●…t down in the lowest place ; striving to ●…o before my brother in nothing , but in ●…oing him and thee honour ; staying for ●…ny glory till thou shalt please in the day ●…f recompences to reflect light from thy ●…ace , and admit me to behold thy glories . Grant this for Jesus Christs sake , who ●…umbled himself to the death and shame of the Cross , and is now exalted unto glory : Unto him , with thee O Father , be glory and praise for ever and ever . Amen . For MUNDAY . A Prayer against Covetousness . I. O Almighty God , eternal Treasure of all good things , thou fillest all things with plenteousness ; Thou clothest the lillies of the field , and feedest the young ravens that call upon thee : Thou art all-sufficient in thy self , and all-sufficient to us , let thy Providence be my store-house , thy dispensation of temporal things the limit of my labour , my own necessity the measures of my desire : but never let my desires of this world be greedy , nor my labourimmoderate , nor my care vexatious , and distracting , but prudent , moderate , holy , subordinae to thy Will , the measure thou hast appointed for me . II. TEach me , O God , to despise the world , to labour for the true riches , ●…o seek the Kingdome of heaven and its ●…ighteousness , to be content with what ●…hou providest , to be in this world like a ●…tranger , with affections set upon heaven , ●…abouring for , and longing after the pos●…estions of thy Kingdomes ; but never ●…uffer my affectious to dwell below , but ●…ive me a heart compassionate to the ●…oor , liberal to the needy , open and free ●…n all my communications , without base ●…nds , or greedy designes , or unworthy ●…rts of gain ; but let my strife be to gain ●…hy favour , to obtain the blessedness of do●…ng good to others , and giving to them ●…hat want , and the blessedness of receiving●…rom thee pardon and support , grace and ●…oliness perseverance and glory , through Jesus Christ our Lord . For TUESDAY . A Prayer against Lust . I. O Eternal Purity , thou art brighter then the Sun , purer then the Angels , and the Heavens are not clean in thy sight , with mercy behold thy servant apt to be tempted with every object , and to be overcome by every enemy . I cannot , O God , stand in the day of battel and danger , unless thou coverest me with thy shield , and hidest me under thy wings . The fiery darts of the Devil are ready to consume me , unless the dew of thy grace for ever descend upon me . Thou didst make me after thy image : be pleased to preserve me so , pure and spotless , chaste and clean ; that my body may be a holy Temple , and my soul a sanctuary to entertain thy divinest Spirit , the Spirit of love and holiness , the Prince of Purities . II. REprove in me the spirit of Fornication and Uncleanness , and fill my soul with holy fires , that no strange fire may come into the Temple of my body , where thou hast chosen to dwell . O cast out all those unclean spirits which have unhallowed the place where thy holy feet have trod : Pardon all my hurtfull thoughts , all my impurities , that I who am a member of Christ , may not become the member of a harlot , nor the slave of 〈◊〉 Devil , nor a servant of lust and 〈◊〉 desires : But do thou purifie my 〈◊〉 , and let me seek the things that are 〈◊〉 , hating the garments spotted with the 〈◊〉 ; never any more grieving thy holy 〈◊〉 by filthy inclinations , with impure 〈◊〉 phantastick thoughts ; but let my 〈◊〉 be holy , my soul pure , my body 〈◊〉 and healthful my spirit severe , 〈◊〉 and religious , every day more and more ; that at the day of our appearing , 〈◊〉 may be presented to God washed and cleansed , pure and spotless by the blood of the holy Lamb , through Jesus Christ our Lord . Amen . For WEDNESDAY . A Prayer against Gluttony and Drunkenness . I. O Almighty Father of Men and Angels , who hast of thy great bounty provided plentifully for all mankinde to support his state , to relieve his necessities , to refresh his sorrows , to recreate his labours ; that he may praise thee , and rejoyce in thy mercies and bounty : Be thou gracious unto thy servant yet more , and suffer me not by my folly to change thy bounty into sin , thy grace into wantonness . Give me the spirit of temperance and sobriety , that I may use thy creatures in the same measures , and to the same purposes which thou hast designed , so as may best enable me to serve thee , but not to make provision for the flesh , to fulfil the lusts thereof : Let me not , as Esau , prefer meat before a blessing ; but subdue my appetite , subjecting it to reason and the grace of God , being content with what is moderate , and useful , and easie to be obtained ; taking it in due time , receiving it thankfully , making it to minister to my body , that my body may be a good instrument of the soul , and the soul a servant of thy Divine Majesty for ever and ever . 11. PArdon , O God , in whatsoever I have offended thee by meat and drink and pleasures ; and never let my body any more be oppressed with loads of sloth and delicacies , or my soul drowned in seas of ●…ine or strong drink ; but let my appe●…ites be changed into spiritual desires , that 〈◊〉 may hunger after the food of Angels , and thirst for the wine of elect souls , and may account it meat and drink and pleasure to do thy will , O God . Lord let me ●…eat and drink so , that my food may not become a temptation , or a sin , or a ●…ease ; but grant that with so much caution and prudence I may watch over my ap●…petite , that I may in the strength of thy ●…mercies , and refreshmnets , in the light of thy countenance , and in the paths of thy Commandments , walk before thee all the dayes of my life acceptable to thee in Jesus Christ , ever advancing his honour , and being filled with his Spirit , that I may at last partake of his glory , through the same Jesus Christ our Lord . Amen . For THURSDAY . A Prayer against Envy . I. O Most gracious Father , thou Spring of an Eternal Charity , who hast so loved mankinde , that thou didst open thy bosome , and send thy holy Son to convey thy mercies to us ; and thou didst create Angels and Men , that thou mightest have objects to whom thou mightest communicate thy goodness : Give me grace to follow so glorious a precedent that I may never envy the prosperity of any one , but rejoyce to honour him whom thou honourest , to love him whom thou lovest , to commend the vertuous , to discern the precious from the vile , giving honour to whom honour belongs , that I may go to heaven in the noblest way of rejoycing in the good of others . II. O Dear God , never suffer the Devil to rub his vilest Leprosie of Envy upon me ; never let me have the affections of ●…he desperate and damned ; let it not be ●…ll with me , when it is well with others , ●…ut let thy holy Spirit so over-rule me for ever , that I may pity the afflicted , and be compassionate , and have a fellow-feeling of my brothers sorrows , and that I may as much as I can promote his good , and give thee thanks for it , and rejoyce with them that do rejoyce ; never censuring his actions curstly , nor detracting from his praises spitefully , nor upbraiding his infelicities maliciously , but pleased in all things which thou doest or givest , that I may then triumph in spirit , when thy Kingdome is advanced , when thy Spirit rules , when thy Church is profited , when thy Saints rejoyce , when the devils interest is destroyed , truly lovieg thee , and truly loving my brother ; that we may all together joyn in the holy Communion of Saints , both here and hereafter , in the measures of grace and glory , through Jesus Christ our Lord . Amen . For FRIDAY . A Prayer against Wrath and inordinate Anger . I. O Almighty Judge of Men and Angels , whose anger is alwayes the minister of Justice , slow , but severe , not lightly arising , but falling heavily when it comes : Give to thy servant a meek and a gentle spirit , that I also may be slow to anger , and easie to mercy and forgiveness . Give me a wise and a constant heart , that I may not be moved with every trifling mistake , and inconsiderable accident in the conversation and entercourse of others ; never be moved to an intemperate anger for any injury that is done or offered ; let my anger ever be upon a just cause , measured with moderation and reason , expressed with charity and prudence , lasting but till it hath done some good , either upon my self or others . II. LOrd let me be ever courteous , and easie to be intreated ; never let me fall into a peevish or contentious spirit , but follow peace with all men , offering forgiveness , inviting them by courtesies , ready to confess my own errors , apt to make amends , and desirous to be reconciled . Let no sickness , or cross accident , no imployment or weariness , make me angry or ungentle , and discontent , or unthankful , or uneasie to them that minister to me ; but in all things make me like unto the holy Jesus . Give me the spirit of a Christian , charitable , humble , merciful and meek , useful and liberal , complying with every chance ; angry at nothing but my own sins , and grieving for the sins of others ; that while my passion obeys my reason , and my reason is religious , and my religion is pure and undefiled , managed with humility , and adorned with charity , I may escape thy anger which I have deserved , and may dwell in thy love , and be thy Son and Servant for ever , through Jesus Christ our Lord . Amen . For SATURDAY . A Prayer against wea●…ness in well-doing . I. O My God , merciful and gracious , my soul groans under the loads of its own infirmity , when my spirit is willing , my flesh is weak ; my understanding foolish and imperfect , my will peevish and listless , my affections wandring after strange objects , my fancy wilde and unfixed , all my senses minister to folly and vanity ; and though they were all made for Religion , yet they least of all delight in that . O my God pity me , and hear me when I pray , and make that I may pray acceptably . Give me a love to Religion , an unwearied spirit in the things of God . Let me not relish or delight in the things of the world , in sensual objects , and transitory possessions ; but make my eyes look up to thee , my soul be filled with thee , my spirit ravished with thy love , my understanding imployed in the meditation of thy Law , all my powers and faculties ●…f soul and body wholly serving thee , ●…nd delighting in such holy ministeries . II. O Most gracious God , what greater favour is there then that I may , and what easier imployment can there be then to pray thee , to be admitted into thy presence , and to represent our needs , and that we have our needs supplied onely for asking and desiring passionately and humbly . But we rather quit our hopes of heaven , then buy it at the cheapest rate of humble prayer . This , O God , is the greatest infirmity and infelicity of man , and hath an intolerable cause , and is an unsufferable evil . III. O Relieve my spirit with thy graciousness , take from me all tediousness of spirit , and give me a laboriousness that will not be tired , a hope that shall never fail a desire of holiness not to be satisfied till it possesses , a charity that will alwayes increase ; that I making Religion the business of my whole life , may turn all things into Religion , doing all to thy glory , and by the measures of thy Word and of thy Spirit , that when thou shalt call me from this deliciousness of imployment , and the holy ministeries of grace , I may pass into the imployment of Saints and Angels , whose work it is with eternal joy and thanksgiving to sing praises to the mercies of the great Redeemer of Men , and Saviour of Men and Angels , Jesus Christ our Lord : To whom , with the Father and the Holy Ghost , be all honour and worship , all service and thanks , all Glory and Dominon for ever and ever . Amen . A Prayer to be said by a Maiden , before she enters into the state of Marriage . I. O Most glorious God , and my most indulgent Lord and gracious Father , who doest bless us by thy bounty , pardon us by thy mercy , support and guide us by thy grace , and govern us sweetly by thy providence ; I give thee most humble and hearty thanks , that ●…hou hast hitherto preserved me in my Virgin state with innocence and chastity ●…n a good name , and a modest report . It ●…s thy goodness alone , and the blessed ●…manation of thy holy Spirit , by which 〈◊〉 have been preserved , and to thee I re●…urn all praise and thanks , and adore and ●…ove thy goodness infinite . II. ANd now , O Lord , since by thy dispensation and over-ruling providence I am to change my condition , and enter into the holy state of Marriage , which ●…hou hast sanctified by thy Institution , and ●…lessed by thy Word and Promises , and ●…raised up to an excellent mystery , that it might represent the Union of Christ and his Church : Be pleased to go along with ●…thy servant in my entring into , and passing through this state , that it may not be a state of temptation or sorrow , by occasion of my sins or infirmities , but of holiness and comfort , as thou hast intended it to all that love and fear thy holy Name . III. LOrd bless and preserve that dear person whom thou hast chosen to be my Husband ; Let his life be long and blessed , comfortable and holy , and let me also become a great blessing and comfort unto him ; a sharer in all his joyes , a refreshment in all his sorrows , a meet helper for him in all accidents and chances of the world . Make me amiable for ever in his eyes , and very dear to him . Unite his heart to me in the dearest union of love and holiness ; and mine to him in all sweetness , and charity , and compliance . Keep from me all morosity and ungentleness , all sullenness and harshness of disposition , all pride and vanity , all discontentedness and unreasonableness of passion and humour : and make me humble and obedient , charitable and loving , patient and contented , useful and observant , that we may delight in each other according to thy blessed Word and Ordinance , and both of us may rejoyce in thee , having our portion in the love and service of God for ever and ever . IV. OBlessed Father , never suffer any mistakes or discontent , any distrustfulness or sorrow , any trifling arrests of fancy , or unhandsome accident to cause any unkindness between us : but let us so dearly love , so affectionately observe , so religiously attend to each others good and content , that we may alwayes please thee , and by this learn and practise our duty and greatest love to thee , and become mutual helps to each other in the way of godliness ; that when we have received the blessings of a married life , the comforts of society , the endearments of a holy and great affection , and the dowry of blessed children , we may for ever dwell together in the embraces of thy love and glories , feasting in the Marriage-supper of the Lamb to eternal ages , through Jesus Christ our Lord . Amen . Amen . A Prayer for a holy and happy Death . Oeternal and holy Jesus , who by death hast overcome death , and by thy Passion hast taken out its sting , and made it to become one of the gates of heaven , and an entrance to felicity ; have mercy upon me now and at the hour of my death ; let thy grace accompany me all the dayes of my life , that I may by a holy conversation , and an habitual performance of my duty , wait for the coming of our Lord , and be ready to enter with thee at whatsoever hour thou shalt come . Lord let not my death be in any sense unprovided , nor untimely , nor hasty , but after the manner of men , having in it nothing extraordinary , but an extraordinary piety , and the manifestation of a great and miraculous mercy . Let my senses and my understanding be preserved intire till the last of my dayes , and grant that I may die the death of the righteous , free from debt and deadly sin , having first discharged all my obligations of Justice , leaving none miserable and unprovided in my departure ; but be thou the portion of all my friends and relatives , and let thy blessing descend upon their heads , and abide there till they shall meet me in the bosome of our Lord . Preserve me ever in the communion and peace of the Church ; and bless my Death-bed with the opportunity of a holy and a spiritual Guide , with the assistance and guard of Angels , with the reception of the holy Sacrament , with patience and dereliction of my own desires , with a strong faith , and a firm and humbled hope , with just measures of repentance , and great treasures of charity to thee my God , and to all the world , that my soul in the arms of the holy Jesus , may be deposited with safety and joy , there to expect the revelation of thy day , and then to partake the glories of thy Kingdome , O eternal and holy Jesus . Amen . FESTIVAL HYMNES . I will sing with the spirit , and I will sing with the understanding also . HYMNS Celebrating the Mysteries and chief Festivals of the Year , according to the manner of the Ancient Church : fitted to the fancy and devotion of the younger and pious persons . Apt for memory , and to be joyned to their other PRAYERS . Hymns for Advent , or the weeks immediately before the Birth of our blessed Saviour . I. WHen Lord , O when shall we Our dear Salvation see ? Arise , arise , Our fainting eyes Have long'd all night , and 't was a long one too . Man never yet could say He saw more then one day , One day of Edens seven : The guilty hours there blasted with the breath Of sin and death , Have ever since worn a nocturnal hue . But thou hast given us hopes that we At length another day shall see , Wherein each vile neglected place , Gilt with the aspect of thy face , Shall be like that , the porch and gate of Heaven . How long , dear God , how long ! See how the Nations throng : All humane kinde Knit and combin'd Into one body , look for thee their Head . Pity our multitude , Lord , we are vile and rude , Headless and sensless without thee , Of all things but the want of thy blest face , O haste apace ; And thy bright self to this our body wed , That through the influx of thy power , Each part that er'st confusion wore May put on order , and appear Spruce as the childhood of the year , When thou to it shalt so united be . Amen . The second Hymn for Advent ; or Christs coming to Jerusalem in triumph . LOrd come away , Why dost thou stay ? Thy rode is ready ; and thy paths made strait With longing expectation wait The Consecration of thy beauteous feet . Ride on triumphantly , behold we lay Our lusts and proud wills in thy way . Hosanna ! welcome to our hearts . Lord here Thou hast a Temple too , and full as dear As that of Sion ; and as full of sin , Nothing but Thieves and Robbers dwell therein ; Enter , and chase them forth & cleanse the floore ; Crucifie them , that they may never more Profane that holy place Where thou hast chose to set thy face . And then if our stiff tongues shall be Mute in the praises of thy Deity , The stones out of the Temple wall Shall cry aloud and call Hosanna ! and thy glorious footsteps greet . Amen . Hymns for Christmas-day . I. MY sterious truth ! that the self same should be A Lamb , a Shepherd , and a Lion too ! Yet such was he Whom first the shepherds knew , When they themselves became Sheep to the Shepherd Lambe . Shepherd of Men and Angels , Lamb of God , Lion of Judah , by these Titles keep The Wolf from thy indangered Sheep . Bring all the world unto thy Fold , Let Jews and Gentiles hither come In numbers great that can't be told , And call thy Lambs that wander , home . Glory be to God on high , All glories be to th'glorious Deity . The second Hymn ; being a Dialogue between three Shepherds . 1. WHere is this blessed Babe That hath made All the world so full of joy And expectation ; That glorious boy That crowns each Nation With a triumphant wreath of blessedness ? 2. Where should he be but in the throng , And among His Angel Ministers , that sing And take wing Just as may Echo to his Voyce , And rejoyce , When wing and tongue and all May so procure their happiness ? 3. But he hath other Waiters now , A poor Cow , An Ox and Mule stand and behold , And wonder , That a stable should enfold Him that can thunder . Chorus . O what a gracious God have we ? How good , how great ! even as our misery . The third Hymn : Of Christs birth in an Inne . THe blessed Virgin travail'd without pain , And lodged in an Inne , A glorious Star the signe But of a greater guest then ever came that way , For there he lay That is the God of Night and Day , And over all the pow'rs of heaven doth reign . It was the time of great Augustus Tax , And then he comes That payes all sums , Even the whole price of lost humanity , And sets us free From the ungodly Emperie Of Sin , and Satan , and of Death . O make our hearts , blest God , thy lodging place , And in our brest Be pleas'd to rest , For thou lov'st Temples better then an Inne , And cause that sin May not profane the Deity within , And sully o're the ornaments of Grace . Amen . A Hymn upon S. Johns day . THis day We sing The friend of our eternal King , Who in his bosome lay , And kept the Keys Of his profound and glorious Mysteries : Which to the world dispensed by his hand , Made it stand Fix'd in amazement to behold that light Which came From the Throne of the Lamb , To invite Our wretched eyes ( which nothing else could see But fire , and sword , hunger and miserie ) To anticipate by their ravish'd sight The beauty of Celestial delight . Mysterious God , regard me when I pray : And when this load of clay Shall fall away , O let thy gracious hand conduct me up , Where on the Lambs rich viands I may sup : And in this last Supper I May with thy friend in thy sweet bosome lie For ever in Eternity . Allclujah . Upon the day of the holy Innocents . MOurnful Judah shreeks and cries At the obsequies Of their Babes , that cry More that they lose the paps , then that they die . He that came with life to all , Brings the Babes a funeral , To redeem from slaughter him Who did redeem us all from sin . They like himself went spotless hence , A sacrifice to Innocence ; Which now does ride Trampling upon Herods pride : Passing from their fontinels of clay To heaven a milky and a bloody way . All their tears and groans are dead , And they to rest and glory fled ; Lord , who wert pleas'd so many babes should fall , Whil'st each sword hop'd that every of the All Was the desir'd King : make us to be In Innovence like them , in Glory , thee . Amen . Upon the Epiphany , and the three wise men of the East coming to worship JESUS . A Comet dangling in the aire Presag'd the ruine both of Death and Sin ; And told the wise-men of a King , The King of Glory , and the Sun Of Righteousness , who then begun To draw towards that blessed Hemisphere . They from the furthest East this new And unknown light pursue , Till they appeare In this blest Infants King's propitious eye , And pay their homage to his Royalty . Persia might then the rising Sun adore , It was Idolatry no more : Great God , they gave to thee Myrrhe , Frankincense , and Gold : But Lord , with what shall we Present our selves before thy Majesty , Whom thou redeem'dst when we were sold ? W' have nothing but our selves , & scarce that neither , Vile dirt and clay : Yet it is soft , and may Impression take : Accept it , Lord , and say , this thou had'st rather ; Stamp it , and on this sordid metal make Thy holy Image , and it shall out-shine The beauty of the golden Myne . Amen . A Meditation of the Four last things , Death , Judgment , Heaven , Hell . For the time of Lent especially . A Meditation of Death . DEath , the old Serpents Son , Thou had'st a sting once like thy Sire , That carried Hell , and ever-burning fire : But those black dayes are done ; Thy foolish spite buried thy sting In the profound and wide Wound of our Saviours side . And now thou art become a tame and harmless thing , A thing we dare not fear Since we hear That our triumphant God to punish thee For the affront thou didst him on the Tree , Hath snatcht the keyes of Hell out of thy hand , And made thee stand A Porter to the gate of Life , thy mortal enemie . O thou who art that Gate , command that he May when we die And thither flie , Let us into the Courts of Heaven through thee . Allelujah . The PRAYER . MY Soul doth pant tow'rds thee My God , Source of eternal life : Flesh fights with me , Oh end the strife And part us , that in peace I may Unclay My wearied spirit , and take My flight to thy eternal Spring ; Where for his sake Who is my King , I may wash all my tears away That day . Thou Conqueror of Death , Glorious triumpher o're the Grave , Whose holy breath Was spent to save Lost Mankinde ; make me to be stil'd Thy Child , And take me when I dye , And go unto my dust , my Soul Above the sky With Saints enroll , That in thy arms for ever I May lye . Amen . Of the Day of Judgement . GReat Judge of all , how we vile wretches quake ! Our guilty bones do ake , Our marrow freezes , when we think Of the consuming fire Of thine ire ; And horrid phials thou shalt make The wicked drink , When thou the winepress of thy wrath shalt tread With feet of lead . Sinful rebellious clay ! what unknown place Shall hide it from thy face ! When earth shall vanish from thy fight , The heavens that never err'd , But observ'd Thy laws , shal from thy presence take their flight , And kil'd with glory , their bright eyes , stark dead Start from their head : Lord , how shall we , Thy enemies , endure to see So bright , so killing Majesty ? Mercy dear Saviour : Thy Judgement seat We dare not Lord intreat ; We are condemn'd already , there . Mercy : vouchsafe one look On thy book Of life ; Lord we can read the saving Jesus , here , And in his Name our own Salvation see : Lord set us free , The book of sin Is cross'd within , Our debts are paid by thee . Mercy . Of Heaven . O Beauteous God , uncircumscribed treasure Of an eternal pleasure , Thy Throne is seated far Above the highest Star , Where thou prepar'st a glorious place Within the brightness of thy face For every spirit To inherit That builds his hopes on thy merit , And loves thee with a holy charity . What ravish'd heart , S●…raphick tongue or eyes , Clear as the mornings rise , Can speak , or think , or see That bright eternity ? Where the great Kings transparent Throne , Is of an intire Jaspar stone : There the eye O'th'Chrysolite , And a sky Of Diamonds , Rubies , Chrysoprase , And above all , thy holy face Makes an eternal Clarity , When thou thy Jewels up dost binde : that day Remember us , we pray , That where the Beryl lyes And the Crystal , 'bove the skyes , There thou may'st appoint us place Within the brightness of thy face ; And our Soul In the Scrowl Of life and blissfulness enrowl , That we may praise thee to eternity . Allelujah . Of Hell . HOrrid darkness , sad and fore , And an eternal Night , Groans and shrieks , and thousands more In the want of glorious light : Every corner hath a Snake In the accursed lake : Seas of fire , beds of snow Are the best delights below , A Viper from the fire Is his hire That knows not moments from Eternity . Glorious God of Day and Night , Spring of eternal Light , Allelujahs , Hymns and Psalms , And Coronets of Palms Fill thy Temple evermore . O mighty God , Let not thy bruising rod Crush our loins with an eternal pressure ; O let thy mercy be the measure , For if thou keepest wrath in store We all shall die , And none be left to glorifie Thy Name , and tell How thou hast sav'd our souls from Hell . Mercy . On the Conversion of S. Paul . FUll of wrath , his threatning breath Belching nought , but chains and death : Saul was arrested in his way By a voice and a light , That if a thousand dayes Should joyn rayes To beautifie one day , It would not shew so glorious and so bright . On his amazed eyes it night did fling , That day might break within ; And by those beams of Faith Make him of a childe of wrath Become a vessel full of glory . Lord curb us in our dark and sinful way , We humbly pray , When we down horrid precipices run With feet that thirst to be undone , That this may be our story . Allelujah . On the Purification of the blessed Virgin . PUre and spotless was the Maid That to the Temple came , A pair of Turtle-doves she paid , Although she brought the Lamb . Pure and spotless though she were , Her body chaste , and her soul faire , She to the Temple went To be purifi'd And try'd , That she was spotless and obedient . O make us to follow so blest Precedent , And purifie our souls , for we Are cloth'd with sin and misery . From our conception One imperfection , And a continued state of sin , Hath sullied all our faculties within . We present our souls to thee Full of need and misery : And for Redemption a Lamb The purest , whitest that e're came A Sacrifice to thee , Even he that bled upon the Tree . On Good-Friday . THe Lamb is eaten , and is yet again Preparing to be slain ; The Cup is full and mixt , And must be drunk : Wormwood and gall To this , are draughts to beguile care withall , Yet the Decree is fixt . Doubled knees , and groans , and cries , Prayers and sighs , and flowing eyes Could not intreat . His sad Soul sunk Under the heavy pressure of our sin : The pains of Death and Hell About him dwell . His Fathers burning wrath did make His very heart , like melting wax , to sweat Rivers of blood , Through the pure strainer of his skin : His boiling body stood Bubling all o're , As if the wretched whole were but one dore To let in pain and grief , And turn out all relief . O thou , who for our sake Didst drink up This bitter Cup : Remember us , we pray , In thy day , When down The strugling throats of wicked men The dregs of thy just fury shall be thrown . Oh then Let thy unbounded mercy think On us , for whom Thou underwent'st this heavy doom , And give us of the well of life to drink . Amen . On the Annunciation to the blessed Virgin . A Winged harbinger from bright heav'n flown , Bespeaks a lodging room For the mighty King of Love , The spotless structure of a Virgin womb , O'reshadow'd with the wings of the blest Dove : For he was travelling to earth , But did desire to lay By the way , That he might shift his clothes , and be A perfect Man as well as we . How good a God have we ! who for our sake , To save us from the burning lake , Did change the order of Creation : At first he made Man like himself in his own Image ; now In the more blessed reparation The Heavens bow : Eternity took the measure of a span , And said , Let us make our self like Man , And not from Man the Woman take , But from the Woman , Man . Allelujah : we adore His Name , whose goodness hath no store . Allelujah . Easter day . WHat glorious light ! How bright a Sun after so sad a night Does now begin to dawn ! Bless'd were those eyes That did behold This Sun when he did first unfold His glorious beams , and now begin to rise : It was the holy tender Sex That saw the first ray : Saint Peter and the other , had the reflex , The second glimpse o'th'day . Innocence had the first , and he That fled , and then did penance , next did see The glorious Sun of Righteousness In his new dress Of triumph , immortality , and bliss . O dearest God preserve our souls In holy innocence ; Or if we do amiss , Make us to rise again to th'life of Grace , That we may live with thee , and see thy glorious face , The crown of holy Penitence . Allelujah . On the day of Ascension . HE is risen higher , not set : Indeed a cloud Did with his leave make bold to shroud The Sun of Glory from Mount Olivet . At Pentecost hee 'll shew himself again , When every ray shall be a tongue To speak all comforts , and inspire Our Souls with their celestial fire ; That we the Saints among May sing , and love , and reign . Amen . On the Feast of Pentecost , or Whitsunday . TOngues of fire from heaven descend With a mighty rushing wind , To blow it up and make A living fire Of heavenly Charity , and pure desire , Where they their residence should take . On the Apostles sacred heads they sit , Who now like Beacons do proclaim and tell Th'invasion of the host of Hell ; And give men warning to defend Themselves from the inraged brunt of it . Lord , let the flames of holy Charity , And all her gifts and graces slide Into our hearts , and there abide ; That thus refined , we may soar above With it unto the element of Love , Even unto thee dear Spirit , And there eternal peace and rest inherit . Amen . Penitentiall Hymns . I. LOrd , I have sinn'd , & the black number swells To such a dismal sum , That should my stony heart and eyes , And this whole sinful trunk , a flood become , And run to tears , their drops could not suffice To count my score , Much less to pay : But thou , my God , hast blood in store , And art the Patron of the poore . Yet since the Balsam of thy Blood , Although it can , will do no good , Unless the wounds be cleans'd with tears before ; Thou in whose sweet but pensive face Laughter could never steal a place , Teach but my heart and eyes To melt away , And then one drop of Balsam will suffice . Amen . II. GReat God , and just ! how canst thou fee , Dear God , our miserie , And not in mercy set us free ? Poor miserable man ! how wert thou born , Weak as the dewy jewels of the Morn , Rapt up in tender dust , Guarded with sins and lust , Who like Court flatterers waite To serve themselves in thy unhappy fate . Wealth is a snare , and poverty brings in Inlets for theft , paving the way for sin : Each perfum'd vanity doth gently breath Sin in thy Soul , and whispers it to Death . Our faults like ulcerated sores do go O're the sound flesh , and do corrupt that too . Lord , we are sick , spotted with sin , Thick as a crusty Lepers skin , Like Nuaman , bid us wash , yet let it be In streams of blood that flow from thee : Then will we sing , Touch'd by the heavenly Doves bright wing , Hallelujahs , Psalms and Praise To God the Lord of night and dayes ; Ever good , and ever just , Ever high , who ever must Thus be sung ; is still the same ; Eternal praises crown his Name . Amen . A Prayer for Charity . FUll of Mercy , full of Love , Look upon us from ahove ; Thou who taught'st the blind mans night To entertain a double light , Thine and the dayes ( and that thine too ) The Lame away his Crutches threw , The parched Crust of Leprosie Return'd unto its infancy : The Dumb amazed was to hear His own unchain'd tongue strike his ear : Thy powerful Mercy did even chase The Devil from his usurp'd place , Where thou thy self shouldst dwell , not he . O let thy love our pattern be ; Let thy Mercy teach one Brother To forgive and love another , That copying thy Mercy here , Thy Goodness may hereafter reare Our Souls unto thy Glory , when Our Dust shall cease to be with men . Amen . A Catalogue of some Books printed for Richard Royston at the Angel in Ivie lane , London . The names of several Treatises and Sermons written by Ier : Taylor . D. D. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , A Course of Sermons for all the Sundayes of the Year ; Together with a Discourse of the Divine Institution , Necessity , Sacredness , and Separation of the Office Ministerial , in fol. 2. Episcopacy asserted , in 4o . 3. The History of the Life and Death of the Ever-blessed Jesus Christ , 2d Edit. in fol. 4. The Liberty of Prophesying , in 4o . 5. An Apology for authorized and Set-forms of Liturgie ; in 4o . 6. A Discourse of Baptisme , its institution and efficacy upon all Believers , in 4o . 7. The Rule and Exercises of holy living , in 12o . 8. The Rule and Exercises of holy dying , in 12o . 9. A Short Catechisme for institution of yong persons in the Christian Religion , in 12o . 10. A Short Institution of Grammar composed for Yong Scholars , in 8o . 11. The Reall Presence and Spirituall of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation , in 8o . Books written by H. Hammond D. D. A Paraphrase and Annotations upon all the Books of the New Testament by Henry Hammond D. D. in fol. 2. The Practicall Catechisme , with all other English Treatises of Henry Hammond D. D. in two volumes in 4o . 3. Dissertationes quatuor , quibus Episcopatus Iuraex S. Scripturis & Primaeva Antiquitate adstruuntur , contra sententiam D. Blondelli & aliorum . Authore Henrico Hammond . in 4o . 4. A Letter of Resolution of six Quaere's , in 12o . 5. Of Schisme . A Defence of the Church of England , against the Exceptions of the Romanists , in 12o 6. Of Fundamentals in a notion referring to Practise , by H. Hammond D. D. in 12o . 7. An Answer to the Animadversions on the Dissertations touching Ignatius Epistles and the Episcopacy in them asserted , subscribed by Iohn Owen servant of Jesus Christ , in 4o . 8. A Vindication of the Dissertations concerning Episcopacy from the Exceptions offered against them by the London Ministers in their Ius Divinum Ministerii Evangelici in 4o . 9. A Reply to the Cathol. Gent : Answer to the most materiall part of the Book of Schisme , together with an Account of H. T. His Appendix to his Manuall of Controversies &c. 4o . The Psalter of David , with Titles and Collects according to the matter of each Psalm , by the Right honourable Chr. Hatton , in 12o the 5. Edition with Additionals . Boanerges and Barnabas , or Judgement and Mercy for wounded and afflicted souls , in several Soliloquies , by Francis Quarles , in 12o . ●…thmologicum Parvum in usum Schol●… public●… West●… , opera & studio Francisci Gregorii , in 8o . A Discourse of Holy Love , by Sir Geo : Strode Knight , in 12o . The Communicants Guide , directing the yonger so●…t which have never yet received , and the elder and ignorant sort , which have hitherto received unworthily , how they may receive the Sacrament of the Lords Supper with comfort by R. Gove , in 8o . A Contemplation of Heaven with an Exercise of Love , and a Descant on the Prayer in the Gar●… by a Catholick Gent. in 12o . Devotion digested into several Discourses and Meditations upon the Lords most holy Prayer : Together with additional Exercitations upon Baptism , The Lords Supper , Heresies , Blasphemy , The Creatures , The souls pantings after God , The Mercies of God , The souls complaint of its absence from God ; by Peter Samwaies , Fellow lately resident in Trinity College , Cambridge , in 12o . Of the Division between the English and Romish Church upon Reformation , by Hen : Fern D. D. in 12o the 2. Edition with many Additionals . Certain Sermons and Letters of Defence and Resolution to some of the lare Controversaries of our times by Jasper Mayn , D. D. in 4o . New . A Treatise concerning Divine providence , very seasonable for all ages , by Tho. Morton Bishop of Duresme , in 8o . Dr. Stuart's Answer to Fountains Letter , in 4o . Blessed birth-day , printed at Oxford , in 8o . A Treatise of Self-denial , in 4o . by a conceal'd Author . The holy Life and Death of the late Vi-countesse Falkland in 12o . Certain Considerations of present Concernment : Touching the Reformed Church of England , by H. Fern , in 12o . New . Englands Faithfull Reprover and Monitour , in 12o . by Jo. Allington . Newly published , The grand Conspiracy of the Members against the Mind , of Jewes against their King . As it hath been delivered in four Sermons : by John Allington , B. D. in 12o White Salt , or a sober correction of a mad world : By John Sherman , B. D. a discontinuer , in 12o . The History of the Church of Scotland , by John Spotswood , Archbishop of S. Andrews , in fol. New . The End . Notes, typically marginal, from the original text Notes for div A63950e-660 John 17.3 . 1 John 2.23 . Deut. 6.2 . Exod. 20.2 , 3. Revel. 1.4 . Psal 90.2 . 1 Tim. 1.17 . Gen. 1.1 . Exod. 20.11 . Heb. 3.4 . Isa. 40.12 . Job 42.2 , 3. Psa. 139.1 , &c. Psa. 147.5 . Exod. 34.6 , 7. 1 Tim. 6.15 , 16 John 4.24 . 1 Kings 8.27 . Amos 3.6 . Psa. 139.8 , 9. Acts 7.48 , 49. 1 sal. 2.4 . & 103.19 . & ●…5 . 3 . Isa. 41. 4 & 44.6 . Job 94 , &c. Deut. 32.39 . Gen. 18.25 . Deut. 32.4 . Exod. 43.7 . Psa 103. 8. & 25.8 . & 86.5 . Psal. 50.12 . Jam. 1.17 Heb. 11.6 . Matth. 28.19 . Joh. 14.16.26 . & 15.26 . 1 Cor. 12. 4 , 5 , 6. 2 Cor. 13.13 . 1 John 5.7 . 1 Joh. 1. & v. 18. & 3.16 . Luke 24 49. Acts 1.4 . & 2.33 . Coloss. 1.16 . Acts 17.24 . 1 Cor. 8.6 . & 1 Cor , 6.18 . Gal. 1.4 . Phil. 2.22 . Dao . 2.47 . Zech. 4.14 . & 14.9 . Matth. 11.25 . Psal. 145.10 . 11. Acts 14 : 15. Gen. 2.7 . Eccles. 7.29 . Ecclus. 15.14 . Gen. 3. per tot . Rom. 5. 12. & 3. 23. & 6. 20. Ephes. 2. 3. Gen. 3. 15. Gal. 4. 4. 1 Pet. 1. 20. John 3. 16. Heb. 2. 14 , 15 , &c. John 8. 25 , 28. Heb. 2. 9. & 16. 17 , 18. Luke 1. 74 , 75. Isa. 9. 6. 1 Tim. 3. 16. 1 John 5. 20. Isa. 35. 4 , 5. Joh. 1. 2. & 18. & Joh. 8. 5 , 8. Rev. 1. 8. Heb. 13. 8. & 1. 8. Phil. 2. 6. Rom. 9. 5. Gal. 4. 4. Rom. 1. 3. Acts 2. 30. & 3 32. & 3. 22. Heb. 1. 1. & 2. 11. Acts 13. 23. Deut. 18. 15 Matth. 1. 18. Matth. 1. 21 Luke 2. 4 , 5 , &c. Heb. 2. 9 , 10. Reade the 3d and 4th and the 5th Chapters to the Hebr. Eph. 2.13 , 14 , 15. Luke 19.27 . & 24.46 , 47. Mat. 6.25 , &c. Rom. 8.28 . John 13.33 . Acts 14.22 . 2 Cor. 1.4 . Mar. 4. 11 , 12. & 11.20 , 21. Joh 6 44 , 45. 2 Pet. 1.3 , 4. Matth. 15.59 . Acts 2.38 . & 3.19 . Luke 187. Matth. 7.7 . Coloss. 2.13 . 1 Cor. 15 54. 55 , 57. Rev. 14.13 . 1 Cor. 15.22 . 1 Cor 6 14. 2 Cor. 4.14 . Joh. 6.40 . Mat. 28.6 . & 18. Phil. 2.9 , &c. Heb. 2.9 . & 5.9 . & 1.8 . Tit. 2.13 , 14. Eph. 3.14 , 15 , 20. 1 Cor. 11.3 . Ephes. 5.23 . Coloss. 2.10 . Acts 10.42 . 2 Tim. 4.1 . & 8 , 17.31 1 Pet. 4.5 . 1 Tim. 2.5 . Heb. 8.6 . & 9.15 . & 12.24 . John 1.18 . Luke 3.23 . John 5.43 . Luke 24 19. Acts 3.23 , &c. Heb. 5.5 , 7 , 8 , &c. Heb. 7. per totum . Heb. 7. 24 , 25. Rom. 8.33 , 34. 1 John 2.1 . Heb. 4.14 , 15 , 16. Heb. 1.3 , 8. Psal. 110.1 . 1 Thess. 1.10 . Acts 1.3 . Luke 24.51 . & 1.33 . 〈◊〉 Pet. 3.23 . Psal. 110.1 . 1 Cor. 15.24 , 25 , 28. Matth. 25.34 , 41. Gal. 3.20 . Heb. 8.6 . & 9.15 . & 12.24 . 1 Cor. 15.24 . ●…b . 8.6 . & 10. & 13. Heb. 10.16 . & 12.24 . Jer. 31.31 . Mark 16.16 . Mat. 4.17 . Acts 〈◊〉 .37 . & 2.31 . Acts 2.38 , 41. & 3.19 . 1 John 2.9 . Mat. 16.16 . & 1.18 . 1 Tim. 3 16. Rom. 14.9 . Acts 1.9 . & 3.21 . & 17.31 . Rev. 1.5 . & 17.14 . Luke 1.75 . Tit. 2.11 , 12. 1 Pet. 2.1 , 2 , 3. 2 Pet , 1.4 , &c. Heb. 12.1 , 2. 1 John 2.12 . & 5.16 , 17. Gal. 6.1 . & 5.24 , 25. Rom. 10.15 . Eph. 2.20 . & 4.11 , 12. 1 Cor. 12.28 . 2 Cor. 5.20 . Mat. 28.20 . Mat. 28.19 . & 26.26 . 1 Cor. 11.24 . Gal. 3.27 . — Eph. 5.26 . 1 Cor. 12.13 . — Col. 2.11 , 12. Rom. 6.4 . — Acts 2.38 . John 3.5 . — Acts 22.16 . Tit. 3.5 . — Heb. 10.22 . 1 Pet. 3.21 . 1 Cor. 11.23 , 24 , 25. Matt. 26.26 . Mark 14.22 . Luke 22.19 . 1 Cor. 10.16 . Mat. 26.28 . 1 Cor. 11.27 , 28 , 29. 2 Cor. 5 18. Acts 20.28 . 1 Pet. 5.2 . Gal. 1.6 . James 5.14 . Gal. 6.6 . 1 Tim. 5.17 . Heb. 13.17 . Reade also Rom. 12. Eph. 5. & 6. Chap. 1 Thess. 5 Luke 6.35 . Deut. 10.17 . & 6.4 . Mark 12.29 , 32. 1 Cor. 8.4 . John 17.3 . 1 Thest. 1.9 . Psal. 90.2 . & 93.2 . & 77.13 . & 95.3 . & 147.5 . Rom. 16.17 . 1 Tim. 1.17 . 2 Chron. 19.7 . Psa. 119. 137. 1 Chron. 16.34 . Psal. 34.8 . & 135.6 . Exod. 33.19 . 1 Tim , 1.11 . John 8.58 . Rom. 8.29 , 32. 1 Cor. 8.6 . & 15.24 . Mat. 24.36 . Heb. 2.11 . 1 Pet. 1.23 . Gal. 4.4 . Isa. 65.17 . & 66.12 . Acts 4.24 . Psal. 36.7 , 8. Mat. 〈◊〉 .26 . & 10.29 , 30. Rev. 14.7 . Mat. 4.10 . Mat. 1.20 . John 3.34 . Acts 10.28 . & 3.22 , 23. Heb. 12.24 . & 1.8 . & 6.7 , 21. Rev. 1.5 . Acts 11.26 . & 26.28 . 1 Pet. 4.16 . Luke 1.32 . Rom. 1.3 , 4. 1 Joh. 5.9 , &c. & 4.15 . & 5.5 . John 1.11 . Col. 1.17 , 18 , 15. Heb. 1.5.3 . Phil. 2.6 . John 3.35 . & 5.19 . Col. 2.9 , 10. John 17.24 . Ma●… . 28.18 . Acts 2.36 . Psa. 2.6 , 7 , &c. 1 Cor. 8.6 . Heb. 1.6 , 14 , 15. 1 Pet. 1.21 . Luke 1.35 . Gal. 4.4 . Luke 1.32 . Luke 1.26 , &c. Mat. 1.18 . Luke 1.45 , 48. Mat. 1.25 . Luke 2.51 , 52. & 3.23 . John 3.4 , &c. Acts 13.39 . Mat. 25.31 , 32. Luke 22.63 . John 18.4 , 12 , &c. Mat. 26. Mat. 27. Mark 15. Luke 23. John 19. Ibidem . John 18.37 . Phil. 2.8 . Col. 1.20 . Isa. 53.10 . Heb. 7 25. & 9.12 . & 2.17 , 18. & 4.5 . Luke 23.46 . Joh. 10.17 , 18. 12.32 . & 11.51 . Eph. 2.13 , 14. Heb. 2.10 . Col. 1.21 , 22. Tit. 2.14 . Joh. 6.51 . 1 Pet. 2.24 . & 4.13 . 2 Tim. 2.11 . Gal. 6.14 . Mat. 27 57 , &c. Eph. 4.9 . Mat. 12.40 . Acts 2.27 . Hos. 13.14 . 1 Cor. 15. 54 , &c. Rev. 20.13 , 14. Mat. 16.18 . Rev. 1.17 , 18. Mark 16.1 . Acts 10.40 . Rom. 14.9 . Acts 5.30 , &c. Col. 1.18 . Mat. 28.1 . 1 Pet 3.18 . & 1.3 . Eph. 1.17 . 1 Cor. 15.20 , &c. Luke 24.45 , 50. Mat. 21.17 . Joh. 20. & 21. Acts 1.9 . 1 Cor. 15.6 . 45. 47. Heb. 6.19 . Rom. 8.38 , 39. 1 Joh. 3.2 . Phil. 2.8 , 9 , &c. ●…ph . 1.17 , 22. Rom. 8.34 . Heb. 7.27 . 2 Pet. 1.4 . Heb. 12.2 . 1 Pet. 1.20 , 21. H●…b . 1.6 . John 14.3 . Mat. 24.30 . 1 The●… 4.16 . Rev. 1.7 . Acts 1.11 . 2 Tim. 4.1 . John 5.22 , 23. 1 Thess. 4. 16 , 17. Mat. 25.32 . Mat. 25.34 , &c. Mat. 28.19 . Joh. 15.26 . — Acts 15.32 . 16.13 . — & 3.33 . 6. 45. — 2.4 . 7.16 , 17. — 13.1 , 2 , 3. 5. 37. — 20.28 . Luke 12. 12. Joh. 17.37 . 14.16 . 16.13 , 8. Mat. 10.10 . Eph 1 17. & 3.16 . 1 Cor. 2.10 , 11 , 12. Rom. 8.14 , 15 , 16. Rom. 14.17 . & 15.13 , 19. 1 Thess. 1.6 . Luke 24.49 . & 4.18 . Acts 2.33 , 38. Eph. 4.7 , 30. 1 Cor. 3.16 . Eph. 1.13 . Acts 7.51 . Rom. 1.14 . 1 Thess. 5.19 . Mark 3.29 . 2 Cor. 1.22 . & 5.5 . 1 Tim. 3.15 . Eph. 3.21 . Heb. 2.12 . 10.24 . 1 Cor. 14.26 , &c. Mat. 18.17 , 18. Acts 12.5 . 1 Cor. 14.14 . Gal. 1.8 , 9. Col. 2.8 , 9. Heb. 13.8.9 . Acts 26.10 . 9.13 , 32 , 41. 1 Cor. 6. 11. & 1.2 . Mat. 22.14 . 1 Pet. 1.2 , 14 , 15 , 16. 2 Pet. 3.11 . Mat. 18.17 , 18 Heb. 10.25 . 1 Cor. 11.23 , &c. Eph. 4.13 . 5.6 , 7 , 21. 6.18 . Phil. 2.4 . & 1.27 . Rom. 16.16 , 17. 1 Joh. 3.18 . 1 Pet. 1.22 . Rom. 3.28 . Acts 2.38 . 13.38 . 1 Joh. 2.1 , 2 , 12. Gal. 6.1 . Joh. 20.23 . Mark 16.16 . 2 Pet. 1. 5 , &c. Eph. 1.13 . 1 Pet. 1.15 , 16 , 17 , 18. Jam. 2.17 , 20 , &c. 1 Joh. 3.21 , &c. Heb. 12.14 , 15 , 16. 1 Cor. 15.29 , &c. Mat. 22.31 . Rom. 8.11 , 〈◊〉 . Joh. 6.39 . Phil. 3.20 . 2 Cor. 5.1 . 1 Thess. 4.17 . Rev. 21.4 . Rev. 22.5 . Mat. 25.34 . Notes for div A63950e-6180 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} S. Chrysoft . Homil. 3. de Lazaro . 
A67107	----	Forms of prayer for a family. Composed by the late pious and learned John Worthington D.D. Published by the right reverend Father in God Edward, Lord Bishop of Gloucester Worthington, John, 1618-1671. 1693 Approx. 46 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A67107 Wing W3622 ESTC R217193 99828890 99828890 33323 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67107) Transcribed from: (Early English Books Online ; image set 33323) Images scanned from microfilm: (Early English books, 1641-1700 ; 1962:24) Forms of prayer for a family. Composed by the late pious and learned John Worthington D.D. Published by the right reverend Father in God Edward, Lord Bishop of Gloucester Worthington, John, 1618-1671. Fowler, Edward, 1632-1714. [8], 37, [3] p. printed for Luke Meredith, at the Star in St. Paul's Church-Yard, London : 1693. With three final pages of advertisement. Gathered in 6's. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. Prayer -- Church of England -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-00 SPi Global Keyed and coded from ProQuest page images 2001-06 TCP Staff (Michigan) Sampled and proofread 2003-07 SPi Global Rekeyed and resubmitted 2004-10 Ben Griffin Sampled and proofread 2004-10 Ben Griffin Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion FORMS OF PRAYER FOR A FAMILY . COMPOSED By the Late Pious and Learned John Worthington D. D. PUBLISHED By the Right Reverend Father in God Edward , Lord Bishop of Gloucester . LONDON , Printed for Luke Meredith , at the Star in St. Paul's Church-Yard , 1693. TO THE READER . THE following Prayers for a Family being hereafter to accompany the Scripture-Catechism , which I published soon after the Author's Decease ; It was thereupon desired by some Friends that I would recommend these additional Prayers to you : And I could not but comply with their Request , though the Author's Name is sufficient to bespeak their Acceptance . I gave a brief Character of that Excellent Person , in a Preface to the Catechism : And the little that is there said ( which I need not tell those that knew him , he highly deserved , and a great deal more ) is abundantly enough to invite all good People to the perusing of any of his Writings . And as to these Prayers , Whoever reads them , must needs judge them well fitted for the Vse of Families : The more so , for their being for Substance penned in the Words and Sentences of the divinely-inspir'd Writers , which are the aptest of any to excite Devotion ; and in this Respect they have the Advantage of all the Prayers that I have seen . This and other Instances of their Excellency and Usefulness , I might here insist upon ; but I think it wholly needless , they being easily to be discerned by a serious Reader . I will add a few Words concerning the daily worshipping of God in our Families , which I cannot forbear , having this Opportunity . This is a Duty very shamefully neglected in this loose Age. And no wonder it is so , by such as are irreligious , and can be content to live in gross Ignorance and the disacknowledgment of him in whom they live , move and have their Being . But that so many of those who are well instructed in Religon , and keep themselves from the more scandalous Pollutions of the World , and make Conscience of attending on the Publick Worship of God , and of Secret Prayer , should be able to satisfy themselves constantly to Neglect Family-Worship , is very unaccountable : Especially since not only pious People in all Ages have so commended it by their Practice ; but also , that nothing seems more clearly discoverable by Natural Light than that it is the paying of a most Reasonable Service ; and nothing doth more plainly tend to the begetting , keeping up , and encreasing a sense of Religion in Families , than this doth . In a Word , since the Divine Providence watcheth over Families as such , what serious Christian can doubt whether the Governours of them are strictly obliged to call them every Day together ; thankfully to acknowledge the daily care God takes of them , and the great Obligations he continually heaps upon them ; to make a penitent Confession of their daily Offences against him , and to deprecate the Punishment deserved by them ; and to put up humble Petitions to the Throne of Grace , for the Continuance of those Spiritual and Temporal Blessings they enjoy , and a Supply of those they want ? And that we may be more generally awakened to a Sense of this great Duty , as also that the following and all other good Helps for the better Performance thereof , which pious Persons have given those who stand in need of them , may have the Divine Blessing accompanying them , is the Hearty Prayer of , Your Faithful Servant , Edw. Gloucestr . Morning-Prayer FOR A FAMILY . I. EVER-Blessed Lord God , the God that hearest Prayers , and therefore should all Flesh come unto thee a ; Thou who hast promised that where two or three are met together in thy Name , there thou wilt be in the midst of them b : We thy poor and unworthy Servants , who are less than the least of all thy Mercies c , desire in all Humility to offer up unto thee this our Morning-Sacrifice of Praise and Thanksgiving ; we acknowledge , O Lord , that it is of thy Mercies that we are not consumed , because thy Compassions fail not , they are new every Morning d . Thou hast not dealt with us after our Sins , nor rewarded us according to our Iniquities e : But thou hast spared us according to the greatness of thy Mercy f , and kept us unto this present Moment : In thee we live and move and have our Being g , with all the comforts thereof : Thou , O Lord , hast preserved us from the dangers of the Night past , whereas we might have slept the Sleep of Death h ; and thou hast raised us up to the Light of another Day , to walk before thee in the Land of the Living i . What have we , O Lord , which we have not receiv'd of thee k ? The Mercies of this Life , the means of Grace , and the Helps and Advantages for that better Life which is to come ; they are all from thee : And by these Mercies we should have been perswaded to offer up our selves a Living Sacrifice , holy and acceptable unto thee , O God , which is our reasonable Service l . II. BUT we confess , O Lord , that we have not rendered unto thee according to what we have received from thee a : We have been unthankful , and have not glorified thee as God b . We confess , O Lord , we have sinned against thy Law written in our Hearts c , and against the Light shining in our Consciences . We have sinned against thy righteous Law , declared in thy Holy Word ; whereas thy Word should have been a Lamp unto our Feet , and a Light unto our Paths d . We have sinned against the Light of the glorious Gospel of Christ e , against the Precepts and Promises of the Gospel ; nor have we walked agreeably to that excellent Pattern of Holiness shining out therein , even the Life of Christ , who left us an Example , that we should follow his Steps f . We have sinned , O Lord , against thy Mercies , and against thy Judgments and Corrections ; against the Motions of thy Holy Spirit ; against Purposes and Promises of better Service and Obedience . Father , we have sinned against Heaven and in thy Sight , and have made our selves unworthy to be called thy Children g : And therefore to us belongeth nothing but shame and confusion h of Face , and the Wrath to come i . III. BUT there is forgiveness with thee , O Lord a . To the Lord our God belong Mercies and Forgivenesses , though we have rebelled against him b . Thou hast declared thy self in thy Word to be the Lord , the Lord God , merciful , gracious , and long-suffering ; forgiving Iniquity , Transgression and Sin c ; not willing that any should perish , but that all should come to Repentance d : Thou willest not the Death of Sinners , but hadst rather they should turn from their evil Ways and live e : Thou didst so love the World , that thou gavest thine onely-begotten Son Jesus Christ ; that whosoever believeth in him should not perish , but have everlasting Life f : Thou didst send thy Son to be the Propitiation for our Sins , that we might live through him g . IV. GOOD Lord , give us such a sight and sense of our Sins , as may beget in us an holy hatred of them , and that godly sorrow for them which worketh Repentance not to be repented of a . Give us therefore to repent and turn to God , and do Works meet for repentance b ; and by repentance fit us for remission and pardon of sin . Lord , help our Unbelief c , and enable us by Faith to receive Christ as Prophet , Priest and King. Make us willing to be taught by him , and to obey him in all things d . Enable us by Faith to embrace the Promises , and obey the Precepts of the Gospel . Bless us , O Lord , with all spiritual Blessings in Christ e . Bless us in forgiving our Iniquities f ; and bless us in turning every one of us from our Iniquities g . Wash us in the Blood of Jesus Christ , that Lamb of God which taketh away the Sins of the World h ; and purge our Consciences from dead Works to serve thee the living God i . V. AND let thy Holy Spirit sanctifie us wholly and throughout , in Spirit , Soul and Body a . Let our Minds and Hearts be renewed more and more ; that being transformed by the renewing of our Minds , we may prove what is that good and acceptable and perfect Will of God b ; that we may be enabled to know it as we ought to know c , and delight to do thy Will , O our God : And let thy Law be within our Hearts d . Give us so to know Christ and his Life , that he may be formed in our Hearts e , and that he may live in us f ; that the same Mind may be in us which was in Christ g , and that we may be in the World as he was in the World h . Give us so to know Christ and his Death and Sufferings , that we may be made conformable to his Death i ; that we may feel the Virtue and Power of the Cross of Christ within us , in being crucified to the World , and having the World crucified unto us k ; in crucifying the Flesh , with the Affections and Lusts thereof l ; that the Body of Sin may be destroy'd , and that henceforth we may not serve Sin , nor obey it in the Lusts thereof m . Give us so to know Christ and the Power of his Resurrection n , that like as Christ was raised up from the dead by the Glory of the Father , so we also may walk in newness of life o , and may mind and seek those things that are above , where Christ sitteth at the right-hand of God p . Let the Love of Christ constrain us , his Love in dying for us ; and let us not live unto our selves , but unto him which died for us , and rose again q . Enable us to walk worthy of the Gospel and the Grace of God ; and , as we are taught thereby , to deny all Ungodliness and worldly Lusts , and to live soberly , righteously , and godlily in this present World r . Help us , O Lord , to consider our selves to be but Strangers and Pilgrims here on Earth s , and to behave our selves as those that seek and desire a better Country , that is , an Heavenly t . Let our Affections and Conversations be in Heaven u , and make us meet for the Inheritance of the Saints in light w . Give us , O Lord , to consider our latter end x , and to prepare for it ; and to work out our own Salvation with fear and trembling y . So teach us to number our Days , that we may apply our Hearts unto Wisdom z . VI. KEEP and deliver us , O Lord , from the Lusts of the Flesh , the Lusts of the Eye , and the Pride of Life a ; that no Temptation of worldly Pleasure , Profit , or Honour , may prevail over us : And enable us by thy Grace , to live a Life of Purity and Chastity , a Life of Temperance and Sobriety , a Life of Humility and Self-denial ; help us to deny our selves , and to take up our Cross and follow Christ b . Keep and deliver us , O Lord , from all worldly Cares and Fears , from all discontent with our own estate , from all distrust of Providence : And help us to sanctify thee in our Hearts , to make thee our fear and our dread c ; help us to cast our Care and Burden upon thee d , to commit our selves unto thee in well-doing as unto a faithful Creator e . Prepare us for all disposals of thy Providence , and make all Things work together for good unto us f . Keep and deliver us from the temptations either of Prosperity or Adversity ; that in fulness and prosperity our Hearts may not be lifted up and forget the Lord our God g ; that in Adversity and time of Trial we may not forsake thee , nor murmur and repine against thee : But enable us to possess our Souls in Patience h , and to endure unto the end i : Make us to know both how to be abased , and how to abound , to do all Things , or to suffer all Things through Christ strengthening us k . Deliver us from all coveting , envying and grieving at the Good of others , or from rejoicing at their Evils and Sufferings : And enable us to be content with our own Estate and Condition l , and to love our Neighbour as our selves , and to do to others as we would they should do to us m . Deliver us from all bitterness , wrath and anger n , from all hatred and malice and desire of revenge : And give us to put on Bowels of mercies , kindness , humbleness of Mind , meekness , long-suffering o ; not rendring evil for evil unto any p , but over-coming evil with good q . Keep and deliver us , O Lord , from the wrath and craft of Satan and his wicked Instruments : Make us sober and watchful r against temptations : Make us strong in the Power of thy might , that we putting on the whole Armour of God , may be able to stand against the wiles of the Devil s . Thy Grace is sufficient for us t ; give us the victory over Satan , the World , and the Flesh , and all those Lusts that would war against our Souls u . Deliver us from all Blindness of Mind w , and from all Hardness of Heart x : And give us a right Understanding in all things y . Enlighten thou the Eyes of our Mind z , and give us an Heart of Flesh aa : Put thy Laws into our Hearts , and write them in our Minds bb ; and put thy Fear into our Hearts , that we may not depart from thee cc . VII . AND now , O Lord , who hast brought us to see the Light of another Day , lift thou up the light of thy Countenance upon us a , and watch over us for good b ; keep and preserve us this Day from all Evil c , from all Sin and Danger . Thou hast been our Helper , leave us not , nor forsake us , O God of our Salvation d . Preserve our going out and our coming in from this time forth and for evermore . e . Direct our Thoughts , our Words and Ways , that we may walk worthy of the Lord unto all pleasing f . Give us Grace to walk circumspectly , redeeming the time , because the Days are evil g . Enable us to keep our selves unspotted from the World h . and herein to exercise our selves to have always a Conscience void of offence toward God and toward Men i . Bless us in our Callings , in all lawful Endeavours and Employments . Bless all that belong to us . Bless all that are nearly related to us ; let them be near unto thee , and find favour in thy sight . Be thou their Refuge and Strength , a very present help in trouble k . Let them obtain Mercy , and find Grace to help in time of need l . VIII . NEITHER are we mindful of our selves alone ; but we beseech thee that thou would'st manifest thy Goodness and thy Power throughout the World. Have mercy upon the Jews and all other Infidels . Bring in both Jews and Gentiles , that there may be one fold , as there is one Shepherd the Lord Jesus Christ , that good Shepherd a who laid down his life for the Sheep b . Give grace unto all those Nations that name the Name of Christ , to depart from all Iniquity c , and so to live as becomes the Gospel of Christ d . Purge and purify all Christian Churches from all corruption of Doctrine and Life ; and let the Doctrine and Truth which is according to Godliness e , prevail more and more in the World against the spirit of Error f and all false Doctrine whatsoever . Bless the Protestant reformed Churches with Peace among themselves g , Sanctify them through thy Truth h , make them sound and stedfast in the Faith , Defend and deliver them from the Oppressions of their Enemies . Save thy People , and bless thine Inheritance ; govern them and lift them up for ever k . IX . IN mercy , O Lord , look down upon these Realms and Dominions . Cause us to repent and to turn our selves from all our Transgressions ; so Iniquity shall not be our ruin a . Take away all our Iniquity , and receive us graciously b . Give us in this our Day to know the things that belong unto our Peace c . Look down in mercy upon all from the highest to the lowest . Establish the King's Throne in Righteousness d . Bless him in his Relations ; in his Council . Let the Judges judge the People with just Judgment e . Let Magistrates rule in the fear of God f . Cloath thy Ministers with Righteousness g , make them burning and shining Lights h ; thou who art the Lord of the Harvest , send forth faithful Labourers into thy Harvest i . X. IN mercy look down upon all ranks and estates of Men. Visit the sick , strengthen the weak , pity the afflicted and remember them in their low estate a . Succour the tempted , heal the broken in spirit ; and let those that sow in tears reap in joy b . Instruct the ignorant , and enlighten those that are in darkness . Convince and humble those that are presumptuous and secure , and give them repentance unto Life . Confirm and comfort the converted , and establish them in every good Word and Work c ; that they may be blameless and harmless , the Sons of God , without rebuke , in the midst of a crooked and perverse Generation d ; that they may be steadfast , unmoveable , always abounding in the Work of the Lord , as knowing that their Labour is not in vain in the Lord e . XI . THESE Mercies , and whatever else thou knowest to be needful for us or for others , we humbly beg of thee for the sake of thy dear Son and our Saviour Jesus Christ ; in whose Name and Words we further call upon thee . XII . OUR Father which art in Heaven , Hallowed be thy Name , thy Kingdom come , thy Will be done in Earth as it is in Heaven : Give us this Day our daily Bread ; And forgive us our Trespasses , as we forgive them that trespass against us ; And lead us not into temptation , but deliver us from evil : For thine is the Kingdom , and the Power , and the Glory , for ever . Amen . Evening-Prayer FOR A FAMILY . I. MOST Holy and Glorious Lord God , Infinite in Goodness , and Wisdom , and Power ; the Father of Mercies , and the God of all Comfort a : We thy unworthy Creatures desire in all humility to offer up unto thee this our Evening Sacrifice of Praise for the Mercies of thy Providence over us this Day . Blessed be the Lord who daily loadeth us with his Benefits , even the God of our Salvation b : Thou art Good , and doest Good c . Thou art unwearied in doing us Good ; O let us never be weary in well-doing d : While we live let us praise thee , and sing Praises unto our God , while we have any being e . Let us praise and glorify thee in ordering our Conversation aright f , in devoting our selves to thy Fear g , and consecrating our lives to thy Service . Thou art worthy O Lord , to receive Glory and Honour and Power ; for thou hast created all things , and through thy Pleasure they are , and they were created h . Thou art worthy to be loved by us with all our Heart , with all our Mind , and with all our Strength i . II. BUT we confess , O Lord , we have not given thee the Glory due unto thy Name a : We have been Lovers of our own selves , and Lovers of Pleasures more than Lovers of God b : We have loved this present World c , and the things that are in the World d . How have we wandered from thy Commandments e , and walked contrary unto thee f , in walking in the ways of our Heart , and in the sight of our Eyes g : And therefore thou might'st walk contrary unto us , and make us feel that it is an evil and a bitter thing to have forsaken thee the Lord our God h : If thou , O Lord , shouldst mark our iniquities , we could not stand in thy sight i . III. BUT with the Lord there is Mercy , and with him there is plenteous redemption a . Blessed be the God and Father of our Lord Jesus Christ , who hath visited and redeemed his People b : Who sent forth his Son , made of a Woman , made under the Law , to redeem them that were under the Law , from the curse thereof , that we might receive the adoption of Sons c . And Blessing , and Honour , and Glory be unto Jesus Christ , the Lamb of God , who was slain that he might redeem us unto God by his Blood d . IV. WE beseech thee , O Lord , that thou wouldst fit us and prepare us more and more for that eternal Redemption , and the Benefits thereof , which Christ hath obtained for us b . Create in us clean Hearts , O God , and renew right Spirits within us a . Give us that broken Spirit , which thou wilt not despise c ; that contrite and humble Spirit , which thou delightest to revive d . Give us that repentance toward God , and Faith toward our Lord Jesus Christ e , as may fit us for pardon and peace , for Mercy and Grace ; that in Christ we may have redemption through his Blood , even the forgiveness of Sins , according to the riches of thy Grace f . And give us Grace to live as the Redeemed of the Lord , and to walk worthy of Christ , who gave himself for us , that he might redeem us from all Iniquity , and purifie unto himself a peculiar People , zealous of good Works g . We are not our own , but are bought with a price , even with the precious Blood of Christ ; O let us therefore glorifie God in our Bodies , and in our Spirits , which are God's h . V. FIT and prepare us also , O Lord , for the Influences of thy Light and Love : Make us meet to be living Habitations and Temples of thy Holy Spirit a ; and do thou delight to dwell in us b , and make thine abode with us c , and manifest thy self unto us d . Fit us for the guidance and the powerful assistances of thy Spirit , and fit us for the comforts of thy Spirit . Let us not grieve e , nor resist the Holy Ghost f ; but always follow thy good Spirit as our Guide , that we may enjoy thy Spirit as our Comforter g . Let thy Grace always prevent us , and accompany us , and enable us to persevere unto the end . Make us , O Lord , perfect in every good Work , to do thy Will , working in us that which is well-pleasing in thy sight , through Jesus Christ h . Father of Mercies , O God the God of our Strength i , and of our Salvation , never leave us nor forsake us : Our Eyes are unto thee , O God the Lord , in thee is our Trust , leave not our Souls destitute k . Let thy presence be with us , while we are here in this Wilderness ; and lead us through it to the heavenly Canaan : Let us take heed of grieving or provoking thee through Disobedience or Unbelief l ; but enable us by Faith in thy Goodness and Power , to resist and overcome our spiritual Enemies , Sin and Satan ; enable us to follow the Lord fully m , and to continue patiently in well-doing n , that through Faith and Patience we may inherit the Promises , and enter into thy Rest o . Guide us , O Lord , with thy Counsel , and afterwards receive us to thy Glory p . VI. AND now , O Heavenly Father , we recommend our Souls and Bodies unto thy Fatherly Care and Keeping this Night . Thou that neither slumberest nor sleepest a , watch thou over us for good b : Preserve us from the Dangers and Fears of this Night ; hide us under the safe shadow of thy Wings c : Refresh us with quiet Rest and Sleep : Let us lie down in peace d , in thy Love and Favour ; and raise us up in health of Body , and ability of Mind , to serve thee faithfully the next Day . Cause us to hear thy loving-kindness in the Morning , for in thee do we trust e . VII . MERCIFUL Father preserve all our Relations and Friends : Withhold not thou thy tender Mercies from them , O Lord ; let thy loving-kindness and thy truth continually preserve them a . Bless them with all spiritual Blessings in Christ b . Bless them with Health and Peace , with all the Necessaries of this life , and with Contentment ; and give them all things that pertain to life and godliness c . VIII . BE merciful , O Lord , unto all the Nations of the World that are without Christ a . Send unto them able and faithful Ministers of the New Testament b , to open their eyes , and to turn them from darkness to light , and from the power of Satan unto God c . Make thy Son to be a light to lighten the Gentiles , and the glory of thy People Israel d ; and let him be thy Salvation to the ends of the Earth e . Let the Earth be full of the Knowledge of the Lord , as Waters cover the Sea f ; and let all the Kingdoms of the World become the Kingdoms of our Lord and of his Christ g . Let those that enjoy the Light of the glorious Gospel of Christ h , walk as Children of Light i , and shew forth the Vertues and Praises of him who hath called them out of Darkness into his marvellous Light k . Preserve thy little flock , and deliver the afflicted Churches of Christ out of all their troubles : Weaken the Power , and disappoint the Devices of their Enemies : Bless thy People with Peace l ; and let all those that love thy Name , be joyful in thee m . IX . HAVE mercy upon these Realms and Dominions . Turn thou us unto thee , O Lord , and we shall be turned a ; Give us Grace throughly to amend our ways and our doings b , and to bring forth Fruits meet for Repentance c ; and do thou rejoyce over us to do us good d . Establish us in Truth , Righteousness and Peace . Be merciful to all Orders and Degrees amongst us , from the King who is Supreme , to all subordinate Magistrates and Rulers ; that we may lead a quiet and peaceable Life in all Godliness and Honesty e . Let Judgment run down as Waters , and Righteousness as a mighty Stream f . Let the Word of God run and be glorified g ; and let it appear to be the Power of God unto Salvation h , in the turning of many Souls from Sin to Righteousness and true Holiness . X. IN mercy remember all the Children of affliction . Be unto them the Father of Mercies , the God of Comfort a , and the God of their Salvation . Let Patience have its perfect work in them b ; and make all things , even afflictions , work together for good unto them c . XI . O LORD hear , O Lord , forgive , O Lord hearken and do a abundantly for us above all that we can ask or think b . Answer us and accept us in the beloved c , thy dear Son d , Jesus Christ : To whom with the Father and the Holy Spirit be all Praise , and Love , and Obedience , this Night and for evermore . Amen . XII . OUR Father which art in Heaven , Hallowed be thy Name , Thy Kingdom come , Thy Will be done in Earth as it is in Heaven : Give us this Day our daily Bread ; And forgive us our Trespasses , as we forgive them that trespass against us ; And lead us not into temptation , but deliver us from evil : For thine is the Kingdom , and the Power , and the Glory , for ever and ever . Amen . PRAYERS To be said Before the reading of the Holy Scriptures . I. BLESSED Lord God , who alone canst teach us to profit a , enlighten our Minds , and give us a good understanding in all things b . Open our Hearts , that we may receive the love of the Truth c . Enable us , O Lord , to receive the Word with meekness d , and with all readiness of mind e ; and to mingle it with Faith f . Let thy Holy Spirit ( which thou hast promised to give to them that ask g ) enable us to know as we ought to know the Holy Scriptures , which are able to make us wise unto Salvation ; that we may thereby be throughly furnished unto all good Works h . Give us as new born Babes to desire the sincere Milk of the Word , that we may grow thereby i ; that we may grow in Grace , and in the Knowledge of our Lord and Saviour Jesus Christ , to whom be Glory both now and for ever . Amen k . II. O GOD , the Father of Lights , from whom comes every good and perfect Gift a , Give us the Spirit of Wisdom and Knowledge b , that the Eyes of our understanding being enlightened c , we may know the Great Things of thy Law d , and the Mysteries of the Gospel . Make us , O Lord , to see and taste how gracious thou art e in thy Promises , which are exceeding great and precious f ; how holy in thy Precepts , which are all just and good . And let us not be Hearers only , but Doers of the Word , lest we deceive our own Souls g . Let it be the Power of God unto our Salvation h . Enable us to walk as Children of Light , having no Communion with the Works of Darkness i ; to walk in the light , as thou art in the light k ; that we may have fellowship with the Father , and with his Son Jesus Christ l , and may be made meet to be Partakers of the Inheritance of the Saints in light m ; through Jesus Christ our Lord. Amen . GRACES . Before Meat . I. MOST gracious God , bless us , and all thy Mercies unto us : And make us thankful and obedient unto thee in all things , for Jesus Christ his sake . Amen . II. WE beseech thee , O Lord , to bless us ; and these thy Creatures provided for us ; that being refreshed and strengthened by them , we may live to the praise of thee , the God of all our Mercies and Comforts , and serve thy Will in our Generation , through Jesus Christ enabling us ; to whom be glory and thanksgiving for evermore . Amen . After Meat . I. BLESSED and praised be thy Holy Name , O Lord , for feeding our Bodies at this time : We beseech thee to feed and nourish our Souls unto everlasting Life , through Jesus Christ our Lord. Amen . II. O GOD , the Father of Mercies , who hast refreshed our frail Bodies with thy good Creatures ; blessed be thy Name for these and all thy Mercies , for thy Mercies to our Bodies and to our Souls . Enable us , O Lord , to return unto thee according to what we have received from thee : And bless us with all spiritual Blessings in Christ ; to whom be all Praise , all Love , and all Obedience , now and for evermore . Amen . FINIS . BOOKS Printed for , and sold by Luke Meredith , at the Star in St. Paul's Church-yard . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Form of Sound Words : Or , A Scripture-Catechism ; shewing what a Christian is to Believe and Practise , in order to Salvation . Very useful for Persons of all Ages and Capacities , as well as Children . Together with Two short Prayers for the Use of Children . Composed by the Pious and Learned John Worthington D. D. deceased . The Fifth Edition . Books written by Jer. Taylor , D. D. late Lord Bishop of Down and Connor . THe Rules and Exercises of Holy Living and Dying . The Sixteenth Edition , newly printed , in Octavo . The Golden Grove ; A choice Manual , containing what is to be believed , practised , and desired or prayed for : the Prayers being fitted to the several Days of the Week ; also Festival Hymns according to the manner of the Ancient Church . The Psalter of David , with Titles and Collects according to the Matter of each Psalm : whereunto are added Devotions for the Help and Assistance of all Christian People in all Occasions and Necessities . The Tenth Edition ; in Twelves . A Collection of Offices , or Forms of Prayers in Cases Ordinary and Extraordinary ; taken out of the Scriptures and the ancient Liturgies of several Churches , especially the Greek . Together with a large Preface in vindication of the Liturgy of the Church of England . The Second Edition , in Twelves . Books written by the Reverend Dr. Patrick , now Lord Bishop of Ely. THE Christian's Sacrifice : A Treatise , shewing the Necessity , End , and Manner of receiving the Holy Communion together with suitable Prayers and Meditations for every Month in the Year ; and the principal Festivals in Memory of our Blessed Saviour . In Four Parts . The Third Edition corrected . The Devout Christian instructed how to pray and give thanks to God : Or , a Book of Devotions for Families , and particular Persons in most of the concerns of Human● Life . The Eighth Edition , in Twelves . Advice to a Friend . The 4th . Edition in Twelves . A Friendly Debate between a Conformist and Non-conformist , in Octavo , Two Parts . The Truth of Christian Religion , in Six Books ; written in Latin by Hugo Grotius , and now Translated into English , with the Addition of a Seventh Book against the present Roman Church , in Octavo . A Book for Beginners ; or , A Help to young Communicants , that they may be fitted for the Holy Communion , and receive it with Profit . The Countess of Morton's Daily Exercise : or , a Book of Prayers and Rules how to spend the time in the Service and Pleasure of Almighty God. Notes, typically marginal, from the original text Notes for div A67107-e500 a Ps. 65.2 . b Matth. 18.20 . c Gen. 32.10 . d Lam. 3.22 . e Ps. 103 10. f Nehem. 13 22. g Acts 17.28 . h Ps. 13.3 . i Ps. 116.9 . Ps. 56 13. k 1 Cor. 4.7 . l Rom. 12.1 . a 2. Chr. 32.25 . b Rom. 1.21 . c Rom. 2.15 . d Ps. 119.105 . e 2 Cor. 4.4 . f 1 Pet. 2.21 . g Luke 15.21 . h Dan. 9.8 . i 1 Thes. 1.10 . a Ps. 130.4 . b Dan. 9.9 . c Exod. 34.6 . d 2 Pet. 3.9 . e Ezek. 33.11 . f John 3.16 . g 1 John 4.9 , 10. a 2 Cor. 7.10 . b Acts 26 20. c Mark 9.24 . d Acts 3 22. e Eph. 1.3 . f Rom. 4.7 . g Acts 3.26 . h John 1.29 . i Heb. 9.14 . a 1 Thes. 5.23 . b Rom. 12.2 . c 1 Cor. 8.2 . d Psal. 40.8 . e Gal. 4.19 . f Ch. 2.20 . g Phil. 2.5 . h 1 John 4.17 . i Phil. 3.10 . k Gal. 6.14 . l Gal. 5.24 . m Rom. 6.6 . n Phil. 3.10 . o Rom. 6.4 . p Col. 3.1 , 2. q 2 Cor. 5.14 . r Tit. 2.12 . s Heb. 11.13 . 1 Pet. 2.11 . t Heb. 11.14 , 16. u Phil. 3.20 . w Col. 1.12 . x Deut. 32.29 . y Phil 2.12 . z Psal. 90.12 . a 1 Ioh. 2.16 . b Matth. 16.24 . c 1 Pet. 3.15 . Isai. 8.13 . d 1 Pet. 5.7 . Psal. 55.22 . e 1 Pet. 4.19 . f Rom. 8.28 . g Deut. 8.14 . h Luke 21.19 . i Matth. 24.13 . k Phil. 4.12 . l Heb. 13.5 . m Matth. 7.12 . n Ephes. 4.31 . o Col. 3.12 . p 1 Pet. 3.9 . 1 Thes. 5.15 . q Rom. 12.21 . r 1 Pet. 5.8 . s Ephes. 6.10 . t 2 Cor. 12.9 . u 1 Pet. 2.11 . w 2 Cor. 3.14 . x Rom. 2.5 . y 2 Tim. 2.7 . z Ephes. 1.18 . aa Ezek. 11 . 1● . bb Heb. 10.16 . cc Ier. 32.40 . a Psal. 4.6 . b Ier. 44.27 . c Psal. 121.7 . d Psal. 27.9 . e Psal. 121.8 . f Col. 1.10 . g Ephes. 5.15 . h Iames 1.27 . i Acts 24.16 . k Psal. 46.1 . l Heb. 4.16 . a John 10.16 . b ver . 15. c 2 Tim. 2.19 . d Phil. 1.27 . e 1 Tim. 6.3 . Tit. 1.1 . f 1 John 4.6 . g 1 Thes. 5.13 . h John 17.17 . Tit. 1.13 . 1 Cor. 16.13 . k Psal. 28.9 . a Ezek. 18.30 . b Hos. 14.2 . c Luke 19.42 . d Prov. 25.5 . e Deut. 16 18. f 2 Sam. 23.3 . g Psal. 132.9 . h John 5.35 . i Matth. 9.38 . a Psal. 136.23 . b Psal. 126.5 . c 2 Thes. 2.17 . d Phil. 2.15 . e 1 Cor. 15.58 . Matth. 6. Notes for div A67107-e3740 a 2 Cor. 1.3 . b Psal. 68.19 . c Psal. 119.68 . d Gal. 6.9 . e Psal. 146.2 . f Psal. 50.23 . g Psal. 119.38 . h Rev. 4.11 . i Mark 12.30 . a Psal. 96.8 . b 2 Tim. 3.4 . c 2 Tim. 4.10 . d 1 John 2.15 . e Psal. 119.10 . f Levit. 26.21 . g Eccles. 11.9 . h Ier. 2.19 . i Psal. 130.3 . a Psal. 130.7 . b Luke 1.68 . c Gal. 4.4 , 5. Ch. 3.13 . d Rev. 6.9 , 13. b Psal. 51.10 . a Heb. 9.12 . c Psal. 51.17 . d Isa. 57 , 15. e Acts 20.21 . f Eph. 1.7 . g T it 2.14 . h 1 Pet. 1.19 . 1 Cor. 6.20 . a 1 Cor. 6.19 . Ch. 3.17 b 2 Cor. 6 16. c John ●4 . 23 . d Vers. 21. e Ephes. 4.30 . f Acts 7.51 . g John 14.26 . h Heb. 13.21 . i Psal. 43.2 . k Psal. 141.8 . l Heb. 4.85 . m Numb . 14.24 . n Rom. 2.7 . o Heb. 5.1 . p Psal. 73.24 . a Psal. 121.4 . b Ier. 44.27 . c Psal. 17.8 . d Psal. 4.8 . e Psal. 143.8 . a Psal. 40.11 . b Eph. 1.3 . c 2 Pet. 1.3 . a Ephes. 2.12 . b 2 Cor. 3.6 . c Acts 26.18 . d Luke 2 32. e Isa. 49 6. f Isa. 11.9 . g Rev. 11.15 . h 2 Cor. 4.4 . i Ephes. 5.8 . k 1 Pet. 2.9 . l Psal. 29.11 . m Psal. 5.11 . a Lam. 5.21 . b Ier. 7.5 . c Matth. 3.8 . d Ier. 32.41 . e 1 Tim. 2.2 . f Amos 5.24 . g 2 Thes. 3.1 . h Rom. 1.16 . a 2 Cor. 1.3 . b Iames 1.4 . c Rom. 8.28 . a Dan. 9.19 . b Ephes. 3.20 . c Ephes. 1.6 . d Col. 1.13 . Matth. 6. Luke 11. Notes for div A67107-e5860 a Isa. 48.17 . b 2 Tim. 2.7 . c 2 Thes. 2.10 . d Iames 1.21 . e Acts 17.11 . f Heb. 4.2 . g Luke 11.9 . h 2 Tim. 3.15 , 17. i 1 Pet. 2.2 . k 2 Pet. 3.18 . a Iam. 1.17 . b Isai. 11.2 . c Eph. 1.18 . d Hos. 8.12 . e Psal. 34.8 . f 2 Pet. 1.4 . g Iames 1.22 . h Rom. 1.16 . i Eph. 5.8 , 11. k 1 John 1.7 . l Ver. 3. m Col. 1.12 . 
A67898	----	A discourse concerning prayer ex tempore, or, by pretence of the spirit. In justification of authorized and set-formes of lyturgie. Taylor, Jeremy, 1613-1667. This text is an enriched version of the TCP digital transcription A67898 of text R201248 in the English Short Title Catalog (Wing T312). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 73 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67898 Wing T312 ESTC R201248 99861779 99861779 113924 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67898) Transcribed from: (Early English Books Online ; image set 113924) Images scanned from microfilm: (Thomason Tracts ; 58:E365[8]) A discourse concerning prayer ex tempore, or, by pretence of the spirit. In justification of authorized and set-formes of lyturgie. Taylor, Jeremy, 1613-1667. [2], 38 p. s.n.], [S.l. : Printed in the yeere, M DC XLVI. [1646] Attributed to Jeremy Taylor by Wing. The roman numeral date in the imprint is made with turned c's. In this edition, "spirit" in line 6 of the title is followed by a period; variations in text between editions begin on page 35 (cf. McAlpin Collection Catalogue, v.2 p.453). Annotation on Thomason copy: "by Dr Tailour"; "Dec 6th". Reproduction of the original in the British Library. eng Prayer -- Early works to 1800. A67898 R201248 (Wing T312). civilwar no A discourse concerning prayer ex tempore, or, by pretence of the spirit. In justification of authorized and set-formes of lyturgie. Taylor, Jeremy 1646 13919 82 20 0 0 0 0 73 D The rate of 73 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-12 Aptara Keyed and coded from ProQuest page images 2002-01 TCP Staff (Michigan) Sampled and proofread 2002-01 TCP Staff (Michigan) Text and markup reviewed and edited 2002-02 pfs Batch review (QC) and XML conversion A DISCOVRSE CONCERNING PRAYER Ex tempore , OR , By pretence of the Spirit . In justification of Authorized and Set-formes of LYTURGIE . 1 COR. 14. 32. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And the spirits of the Prophets are subject to the Prophets . For God is not the author of confusion , but of peace , as in all Churches of the Saints . Printed in the Yeere , MDCXLVI . A Discourse concerning PRAYER Ex tempore , &c. I Have read over this book which the Assembly of Divines is pleased to call The Directory for Prayer , I confesse I came to it with much expectation , and was in some measure confident , I should have found it an exact and unblameable modell of Devotion , free from all those objections which men of their owne perswasion had obtruded against the publike Liturgy of the Church of England ; or at least , it should have been composed with so much artifice and finenesse , that it might have beene to all the world , an argument of their learning and excellency of spirit , if not of the goodnesse and integrity of their religion and purposes . I shall give no other character of the whole , but that the publike disrelish which I finde amongst persons of great piety , of all qualities , not onely of great , but even of ordinary understandings , is to me some argument that it lyes so open to the objections even of common spirits , that the compilers of it did intend more to prevaile by the successe of their Armies , then the strength of reason , and the proper grounds of perswasion , which yet most wise and good man believe to be the more Christian way of the two . But Sir you have engaged me to say something in particular to satisfie your conscience . In which also I desire I may reserve a leave to my self to conceal much , if I may in little do you satisfaction . I shall therefore decline to speak of the Efficient cause of this Directory , and not quarrell at it that it was composed , against the Lawes both of England and all Christendome . If the thing were good and pious , I should learne to submit to the imposition , and never quarrell at the incompetency of his authority that ingaged me to doe pious and holy things . And it may be when I am a little more used to it , I shall not wonder at a Synod , in which not one Bishop sits ( in the capacity of a Bishop ) though I am most certaine this is the first , example in England , since it was first Christned . But for the present it seemes somthing hard to digest it , because I know so well that all Assemblyes of the Church have admitted Priests to consultation and dispute , but never to authority and decision , till the Pope-enlarging the phylacteries of the Archimandrites and Abbots , did somtimes by way of priviledge and dispensation give to some of them decisive voyces in publike Councells . But this was one of the things in which he did innovate and invade against the publike resolutions of Christendome , though he durst not doe it often , and when he did it , it was in very small and inconsiderate numbers . I said I would not meddle with the Efficient , and I cannot meddle with the Finall cause , nor guesse at any other ends and purposes of theirs then at what they publiquely professe , which is the abolition and destruction of the Book of Common-Prayer , which great change , because they are pleased to call Reformation , I am content in charity to beleeve they think it so , and that they have Zelum Dei , but whether secundum scientiam , according to knowledge or no , must be judged by them who consider the matter and the forme . But because the matter is of so great variety and minute consideration , every part whereof would require as much scrutiny as I purpose to bestow upon the whole , I have for the present chosen to consider onely the forme of it ; and because it pretends against the forme of set Lyturgie , and that ex tempore forms doe succeed in room of the established and determined services , I shall give you my judgement of it , without any sharpnesse or bitternesse of spirit , for I am resolved not to be angry with any men of another perswasion , as knowing that I differ just as much from them as they doe from me . And first I consider that the true state of the Question is onely this , Whether it is better to pray to God with consideration or without ? whether is the wiser man of the two , he who thinks and deliberates what to say , or he that utters his mind as fast as it comes ? Whether is the better man , he who out of reverence to God is most carefull and curious that he offend not in his tongue , and therefore he himselfe deliberates and takes the best guides he can , or he who out of the confidence of his owne abilities or other exteriour assistances , speakes what ever comes uppermost ? And here I have the advice and councell of a very wise man , no lesse than Solomon . Eccles. 5. 2. Be not rash with thy mouth , and let not thy heart be hasty to utter any thing before God , for God is in heaven and thou upon earth , therfore let thy words be few . The consideration of the vast distance between God and us , heaven and earth , should create such apprehensions in us , that the very best and choycest of our offertoryes are not acceptable but by Gods gracious vouchsafeing and condescension : and therefore since we are so much indebted to God for accepting our best it is not safe venturing to present him with a dowbaked sacrifice , and put him off with that which in nature and humane consideration is absolutely the worst , for such is all the crude and imperfect utterance of our more imperfect conceptions . But let Solomons reason be what it will , good we are sure it is . Let us consider who keepes the precept best ; He that deliberates or he that considers not but when he speakes : What man in the world is hasty to offer any thing before God , if he be not who prayes ex tempore ? And then adde to it but the weight of Solomons reason , and let any man answer me if he thinkes it can well stand with that reverence we owe to the Immense , the infinite , and to the eternall God , the God of wisdome , to offer him a sacrifice which we durst not present to a Prince , or a prudent Governour in reseriâ , such as our prayers ought to be . And that this may not be dashed with a pretence it is carnall reasoning , I desire it may be remembred , that it is the argument God himselfe uses against lame , maimed , and imperfect sacrifices , Goe and offer this to thy Prince , See if he will accept it : Implying , that the best person is to have the best present ; and what the Prince will slight as truely unworthy of him , much more is it unfit for God . For God accepts not of any thing we give or doe , as if he were betterd by it : for therefore its estimate is not taken by its relation or naturall complacency to him , it is all alike to him , for in it selfe it is to him as nothing . But God accepts it by its proportion and commensuration to us . That which we call our best , and is truly so in humane estimate , that pleases God , for it declares that if we had better , we would give it him . But to reserve the best , sayes too plainly , that we think anything is good enough for him . As therefore God in the Law would not be served by that which was imperfect in genere naturae : so neither now nor ever will that please him which is imperfect in genere morum , or materiâ intellectuali , when we can give a better . Well then , in the nature of the thing , ex tempore forms have much the worse of it . But it is pretended that there is such a thing as the gift of Prayer , a praying with the Spirit , Et nescit tarda m●limina spiritus sancti gratia . Gods Spirit ( if he pleases ) can doe his work as well in an instant , as in long premeditation . And to this purpose are pretended those places of Scripture which speak of the assistance of Gods Spirit in our prayers . Zeth . 12. 10. And I will poure upon the house of David , and the inhabitants of Ierusalem , the spirit of grace and supplication . But especially Rom. 8. 2● . Likewise the Spirit also helpeth our infirmities , for we know not what we should pray for as we ought , but the Spirit it selfe maketh intercession for us with groanings that cannot be uttered , &c. From whence the Conclusion that is inferred is in the words of Saint Paul , That we must pray with the spirit , therefore not with set formes , therefore ex tempore . The Collection is somewhat wild , for there is great independence in the severall parts , and much more is in the Conclusion , then was virtually in the premises . But such as it is , the Authors of it I suppose will owne it . And therefore we will examine the maine designe of it , and then consider the particular meanes of its perswasion , quoted in the objection . It is one of the priviledges of the Gospel , and the benefit of Christs ascension , that the holy Ghost is given unto the Church , and to become to us the fountaine of gifts and graces . But these gifts and graces are improvements and helps of our naturall faculties , of our art and industry , not extraordinary , miraculous , and immediate infusions of habits and gifts . That without Gods Spirit we cannot pray aright ; that our infirmities need his help ; that we know not what to aske of our selves , is most true : and if ever any Heretique was more confident of his owne naturals , or did ever more undervalue Gods grace then ever the Pelagian did , yet he denyes not this . But what then ? Therefore without study , without art , without premeditation , without learning , the spirit gives the gift of prayer , and it is his grace that without any naturall or artificiall help makes us pray extempore ? No such thing : The Objection proves nothing of this . Here therefore we will joyn issue , whether the gifts and helps of the Spirit , be immediate infusions of the Faculties , and powers , and perfect abilityes : Or that he doth assist us onely by his aydes externall and internall , in the use of such meanes which God and nature hath given to man , to ennoble his soule , better his Faculties , and to improve his understanding ? That the aydes of the holy Ghost are onely assistances to us in the use of naturall and artificiall meanes I will undertake to prove , and from thence it will evidently follow , that labour , and hard study , and premeditation will soonest purchase the gift of prayer , and ascertain us of the assistance of the spirit , and therefore set formes of prayer , studyed and considerd of are in a true and proper sense , and without enthusiasme , the fruits of the spirit . 1. Gods Spirit did assist the Apostles by wayes● extraordinary , and fit for the first institution of Christianity : but doth assist us now by the expresses of those first assistances which he gave to them immediately . So that the holy Ghost is the author of our faith , and we beleeve with the spirit ( it is Saint Pauls expression ) and yet our beliefe comes by hearing and reading the holy Scriptures and their interpretations . Now reconcile these two together , Faith comes by hearing , and yet is the gift of the Spirit , and it sayes , that the gifts of the Spirit are not extasies , and immediate infusions of habits , but helps from God to enable us upon the use of the meanes of his owne appointment to beleeve , to speak , to understand , to prophecy , and to pray . 2. And that these are for this reason called gifts , and graces , and issues of the Spirit , is so evident and notorious , that the speaking of an ordinary revealed truth , is called in Scripture a speaking by the Spirit , 1 Cor. 12. 8. No man can say that Iesus is the Lord , but by the holy Ghost . For if the holy Ghost supplyes us with materials , and fundamentals for our building , it is then enough to denominate the whole edifice to be of him , although the labour and the workmanship be ours , upon another stock . And this is it which the Apostle speakes , 1 Cor. 2. 13. Which things also we speak , not in the words which mans wisdome teacheth , but which the holy Ghost teacheth , comparing spirituall things with spirituall . The holy Ghost teaches , yet it is upon our cooperation , our study and endeavour , while we compare spirituall things with spirituall ; the holy Ghost is said to teach us , because these spirituals were of his suggestion and revelation . 3. For it is a rule of the Schoole , and there is much reason in it . Habitus infusi infunduntur per modum acquisitorum , whatsoever is infused into us , is in the same manner infused as other things are acquired , that is , step by step , by humane means and cooperation , and grace does not give us new faculties , and create another nature , but meliorates and improves our owne . And what S. Paul said in the Resurrection , is also true in this Question , That is not first which is spirituall , but that which is naturall , and then that which is spirituall . The graces and gifts of the Spirit are postnate , and are additions to art and nature . God directs our councels , opens our understandings , regulates our will , orders our affections , supplyes us with objects , and arguments , and opportunities , & revelations in scriptis , and then most when we most imploy our owne endeavours , God loving to blesse all the means , and instruments of his service , whether they be naturall or acquisite . But whosoever shall looke for any other gifts of the spirit besides the parts of nature helped by industry and Gods blessing upon it , and the revelations or the supplyes of matter in holy Scripture , will be very farre to seeke , having neither reason , promise , nor experience of his side . For why should the spirit of Prayer be any other than as the gift and spirit of faith ( as S. Paul calls it , 2. Cor. 4. 13. ) acquired by humane meanes using divine aids ? that is , by our endeavours in hearing , reading , Catechizing , desires to obey , and all this blessed and promoted by God , this produces faith . And if the spirit of Prayer be of greater consequence , and hath a promise of a speciall prerogative , let the first be proved and the second but shewne in any good record , and then I will beleeve it too . 4. And the parallel of this argument I the rather urge , because I find praying in the holy Ghost joyned with graces , which are as much Gods gifts and productions of the spirit as any thing in the world , and yet which the Apostle presses upon us as duties and things put into our power , and to be improved by our industry , and those are faith ( in which I before instanced ) and charity . Epist. Iud. ver. 20. But ye ( beloved ) building up your selves in your most holy Faith , praying in the holy Ghost , keep your selves in the love of God . All of the same consideration , Faith , and Prayer , and Charity , all gifts of the Spirit , and yet build up your selves in faith , and keep your selves in love , and therefore by a parity of reason , improve your selves in the spirit of prayer , that is , God by his spirit having supplyed us with matter , let our industry and co-operations per modum naturae , improve these gifts , and build upon this foundation . So that in effect praying in the holy Ghost or with the spirit is nothing but prayer for such things and in such manner which God by his spirit hath taught us in holy Scripture . Holy Prayers , Spirituall songs , so the Apostle calls one part of prayer , viz. Eucharisticall or thanksgiving , that is , prayers or songs which are spirituall in materiâ . And if they be called spirituall for the efficient cause too , the holy Ghost being the author of them , it comes all to one , for therefore he is the cause and giver of them , because he hath in his word revealed , what things we are to pray for , and there also hath taught us the manner . And this is exactly the Doctrine I plainly gather from the objected words of Saint Paul , ( The spirit helpeth our infirmities ) How so ? it followes immediately , For we know not what we should pray for as we ought : So that therefore he is the spirit of supplication and prayer , because he teaches us what to ask , and how to pray , so he helps our infirmities , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , it is in the Greek Collaborantem adjuvat . It is an ingeminate expression of helping us in our labours together with him . Now he that shall say this is not sufficiently done by Gods spirit in scripture by Prayers , and Psalmes , and Hymnes , and spirituall songs , and precepts concerning prayer , set downe in that holy repository of truth and devotion , undervalues that inestimable treasure of the spirit ; and if it be sufficiently done there , he that will multiply his hopes farther , then what is sufficient , may possibly deceive himselfe , but never deceive God , and make him multiply and continue miracles , to justifie his fancy . 5. Better it is to follow the Scriptures for our guide , as in all things else , so in this particular . Ephes. 6. 17 , 18. Take the sword of the Spirit , which is the Word of God . Praying alwayes with all prayer and supplication in the spirit . The Word of God is the sword of the Spirit ; praying in the Spirit is one way of using it , indeed the onely way that he here specifies . Praying in the Spirit then being the using of this Sword , and this Sword being the Word of God , it followes evidently , that praying in the Spirit , is praying in , or according to the Word of God , that is , in the direrections , rules , and expresses of the Word of God , that is , of the holy Scriptures . The summe is this . Whatsoever this gift is , or this spirit of Prayer , it is to be acquired by humane industry , by learning of the Scriptures , by reading , by conference , and by whatsoever else faculties are improved , and habits inlarged . Gods Spirit hath done his work sufficiently this way , and he loves not either in nature or grace ( which are his two great sanctions ) to multiply miracles when there is no need . 6. So that now I demand , Whether or no , since the expiration of the age of miracles , does not Gods Spirit most assist us , when we most endeavour and most use the meanes ? He that sayes , No , discourages all men from reading the Scriptures , from industry , from meditation , from conference , from humane Arts and Sciences , and from whatsoever else God and good Lawes provoke us to by proposition of rewards : But if , Yea , ( as most certainly God will best crown the best endeavours ) then the spirit of Prayer is greatest in him , who ( supposing the like capacities and opportunities ) studies hardest , reades most , practices most religiously , deliberates most prudently ; and then by how much want of means , is worse then the use of means , by so much ex tempore Prayers are worse then deliberate and studyed . Excellent therefore is the counsell of S. Peter , 1 Ep. Chap. 4. ver. 11. If any man speak , let him speak as the Oracles of God , ( not lightly then and inconsiderately ) If any man minister , let him doe it as of the ability which God giveth : ( great reason then to put all his abilities and faculties to it ) and whether of the two does most likely doe that , he that takes paines , and considers , and discusses , and so approves and practices a forme , or he that never considers what he sayes , till he sayes it , needs not much deliberation to passe a sentence . 7. Lastly , did not the Penmen of the Scripture , write the Epistles and Gospels respectively all by the Spirit ? Most certainly , holy men of God spoke as they were moved by the holy Ghost , saith Saint Peter . And certainly they were moved by a more immediate motion , and a motion neerer to an Enthusiasme , then now adayes in the gift and spirit of Prayer . And yet in the midst of those great assistances and motions they did use study , art , industry , and humane abilities . This is more then probable in the different styles of the severall Books , some being of admirable art , others lower and plaine . The words were their own at least sometimes , not the holy Ghosts . And if the Fathers and Grammarians were not deceived by ●alse Copies , but that they truely did observe , sometimes to be propriety of expression in the language , sometimes not true Greeke , who will think those errors or imperfections in Grammar , were ( in respect of the words I say precisely ) immediate inspirations and dictates of the holy Ghost , and not rather their own productions of industry and humanity . But cleerly some of their words were the words of Aratus , some of Epimenides , some of Menander , some of S. Paul , [ This speak I , not the Lord , 1 Cor. 7. ] and yet because the holy Ghost renewed their memory , improved their understanding , supplyed to some their want of humane learning , and so assisted them that they should not commit an error in fact or opinion , neither in the narrative nor dogmaticall parts , therefore they writ by the Spirit . Since then we cannot pretend upon any grounds of probability to an inspiration so immediate as theirs , and yet their assistances which they had from the Spirit did not exclude humane arts , and industry , but that the ablest Scholler did write the best , much rather is this true in the gifts and assistances we receive , and particularly in the gift of Prayer , it is not an ex tempore and an inspired faculty , but the faculties of nature and the abilities of art and industry are improved and ennobled by the supervening assistances of the Spirit . And now let us take a man that pretends he hath the gift of Prayer , and loves to pray ex tempore , I suppose his thoughts goe a little before his tongue ; I demand then , Whether cannot this man , when it is once come into his head , hold his tongue , and write downe what he hath conceived ? If his first conceptions were of God , and Gods Spirit , then they are so still , even when they are written . Or is the Spirit departed from him , upon the sight of a pen and Ink-horne ? It did use to be otherwise among the old and new Prophets , whether they were Prophets of Prediction , or of ordinary Ministery . But if his conception may be writt●n , and being writt●n is still a production of the Spirit , then it followes that set forms of Prayer deliberate and described , may as well be a praying with the Spirit , as sudden formes and ex tempore out-lets . Now the case being thus put , I would faine know what the difference is betweene deliberate and ex tempore Prayers , save onely that in these there is lesse consideration and prudence ; for that the other are ( at least as much as them ) the productions of the Spirit , is evident in the very case put in this very argument : and whether to consider and to weigh them , be any disadvantage to our devotions , I leave it to all wise men to determine . So that in effect , since after the pretended assistance of the Spirit in our Prayers , we may write them downe , consider them , try the spirits , and ponder the manner , the reason and the religion of the addresse , let the world judge whether this sudden utterance and ex tempore forms be any thing else , but a direct resolution not to consider before-hand what we speak . But let us look a little further into the mysterie , and see what is meant in Scripture by praying with the spirit . In what sense the holy Ghost is called the spirit of prayer , I have already shewne , viz. by the same reason , as he is the spirit of faith , of prudence , of knowledge , of understanding , and the like . But praying with the spirit hath besides this other senses also in Scripture . I find in one place , that then we pray with the Spirit , when the holy Ghost does actually excite us to desires and earnest tendencies to the obtaining our holy purposes , when he gives us zeale and devotion , charity and fervour , spirituall violence and holy importunity . This sense is also in the latter part of the objected words of Saint Paul , Rom. 8. The spirit it selfe maketh intercession for us with groanings , &c. Indeed this is truly a praying in the spirit , but this will doe our reverend Brethren of the Assembly little advantage as to the present Question . For this spirit is not a spirit of utterance ; not at all clamorous in the eares of the people , but cryes loud in the eares of God with [ gr●anes unutterable , ] so it followes , and onely [ He that searcheth the heart , he understandeth the meaning of the spirit . ] This is the spirit of the Sonne , which God hath sen● into our hearts , ( not into our tongues ) whereby we cry , Abba , Father , Gal. 4. 6. And this is the great {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for mentall Prayer , which is properly and truly praying by the Spirit . Another praying with the Spirit , I find in that place of Saint Paul , from whence this expression is taken , and commonly used , I will pray with the spirit , and I will pray with the understanding also . Here they are opposed , or at least declared to be things severall and disparate : where by the way observe , that praying with the spirit , even in sense of Scripture , is not alwayes most to edification of the people . Not alwayes with understanding . And when these two are separated , S. Paul prefers five words with understanding , before ten thousand in the spirit . For this praying with the spirit was indeed then a gift extraordinary and miraculous , like as prophecying with the spirit , and expired with it . But while it did last , it was the lowest of gifts , Inter dona linguarum , it was but a gift of the tongue , and not to be the benefit of the Church rectly or immediately . By the way onely . If Saint Paul did so undervalue the praying with the Spirit , that he preferred edifying the Church a thousand degrees beyond it . I suppose he would have beene of the sam● mind , if this Question had beene between praying with the Spirit and obeying our superiors , as he was when it was between praying with the Spirit and edification of the Church , because ( it I be not mistaken ) it is matter of great concernment towards the edication of the Church to obey our superiours , not to innovate in publick formes of worsh●p , especially with the scandall and offence of very wise and learned men , and to the disgrace of the dead Martyrs , who sealed our Liturgy with their blood . But to return . In this place praying with the Spirit , is no more than my spirit praying . For so S. Paul joynes them as terms identicall , and expressive one of anothers meaning , as you may please to read ver. 14. and 15. 1 Cor. 14. I will pray with the Spirit , and my Spirit truly prayeth . It is the act of our inner man , praying holy and spirituall Prayers . But then indeed at that time there was somthing extraordianary joyned , for it was in an unknowne tongue , the practice of which Saint Paul there dislikes . This also will be to none of their purposes . For whether it were Extempore , or by premeditation , is not here expressed , or if it had , yet that assistance extraordinary in prayer , if there was any beside the gift of tongues ( which I much doubt ) is no more transmitted to us , then the speaking tongues in the spirit , or prophecying Extempore and by the spirit . But I would adde also one experiment which S. Paul also there addes by way of instance . If praying with the spirit in this place be praying ex tempore , then so is singing too . For they are expressed in the same place , in the same manner , to the same end , and I know no reason why these should be differing senses put upon them to ●erve p●rposes . And now l●t us have some Church-musicke too , though the Organs be pulled down , and let any the ●est P●alm●st of them all , compose a hymne in ●etricall forme , and sing it to a new tune with perfect and true musick , and all this extempore . For all this the holy Ghost can doe if he pleases . But if it be said that the Cor●nthian Christians composed their songs and hymnes according to art and rules of musick , by study and industry , and that to this they were assisted by the Spirit ; and that this together with the devotion of their spirit , was singing with the spirit , then say I , so composing set forms of Liturgy by skil and prudence , and humane industry , may be as much praying with the spirit as the other is singing with the spirit . Plainely enough . In all the senses of praying with the spirit , and in all its acceptations in Scripture , to pray or sing with the spirit , neither of them of necessity implyes extempore . The summe or Collecta of the premises is this , Praying with the spirit , is either when the spirit stirres up our desires to pray , Per motionem actualis auxilii , or when the spirit teaches us what , or how to pray , telling us the matter , and manner of our prayers . Or lastly , dictating the very words of our prayers . There is no other way in the world to pray with the spirit , or in the holy Ghost , that is pertinent to this Question . And of this last manner the Scripture determines nothing , nor speakes any thing expressely of it , and yet suppose it had , we are certaine the holy Ghost hath supplyed us with all these , and yet in set formes of prayer best of all , I meane there where a difference can be . For as for the desires , and actuall motions or incitements to pray , they are indifferent to one or the other , to set formes or to extempore , a. But as to the matter and manner of prayer , it is cleerly contained in the expresses , and set formes of Scriptures , and it is supplyed to us by the spirit , for he is the great D●ctator of it . Now th●n for the very words . No man can assure me that the words of his ex tempore prayer are the words of the holy Spirit : it is not ●eason nor modesty to expect such immediate assistances to so little purpose , he having supplyed us with abilities more then enough to expresse our desires aliunde , otherwise then by immediate dictate . But if we will take Davids Psalter , or the other hymnes of holy Scripture , or any of the Prayers which are respersed over the Bible , we are sure enough that they are the words of Gods Spirit , mediately or immediately , by way of infusion or extasie , by vision , or at least by ordinary assistance . And now then , what greater confidence can any man have for the excellency of his Prayer , and the probability of their being accepted , then when he prayes his Psalter , or the Lords prayer , or another office which he finds consigned in Scripture ? When Gods Spirit stirs us up to an actuall devotion , and then we use the matter he hath described and taught , and the very words which Christ , and Christs Spirit , and the Apostles , and other persons full of the holy Ghost did use ; if in the world there be any praying with the Spirit , ( I meane in vocall prayer ) this is it . And thus I have examined the intire and full scope of this Question , and ri●●ed their Objection . Now I sh●ll proceed to some few arguments which are more extrinsecall to the nature of the thing . It is a practice prevailing among those of our Brethren that are zealous for ex tempore prayers , to pray their Sermons over , to reduce their doctrine into Devotion and Lyturgie . I mislike it not for the thing it ●el●e , if it were done regularly for the manner , and the matter were alwayes pious and true . But who shall assure me when the preacher hath disputed , or rather dogmatically decreed a point of predestination , or of prescience , of contingency , or of liberty , or any of the most mysterious parts of Divinity , and then prayes his Sermon over , that he then prayes with the Spirit ? Unlesse I be sure that he also preached with the Spirit , I cannot be sure that he prayes with the spirit , for all he prayes extempore . Nay if I heare a Protestant preach in the morning , and an Anabaptist in the afternoone , to day a Presbyterian , to morrow an Independant , am I most sure that when they have preached Contradictoryes , and all of them pray their Sermons over , that they doe not all pray with the spirit ? More then one in this case cannot pray with the spirit , possibly all may pray against him . 2. From whence I thus argue in behalfe of set formes of prayer . That in the case above put , how shall I or any man else say Amen to their prayers that preach and pray contradictoryes ? At least I am much hindred in my devotion . For besides that , it derives our opinions into our devotions , makes every schoole point , become our religion , and makes God a party , ( so farre as we can ) intitling him to our impertinent wranglings . Besides this , I say , while we should attend to our addresses towards God , we are to consider whether the point be true or no , and by that time we have ●acitly discoursed it , we are upon another point which also perhaps is as Questionable as the former , and by this time our spirit of devotion , is a little discomposed and something out of countenance , there is so much other imployment for the spirit , the spirit of discerning and judging . All which inconveniences are avoyded in set formes of Liturgy . For we know before hand the conditions of our Communion , and to what we are to say Amen , to which if we like it we may repayre ; if not , there is no harm done , your devotion shall not be surprized , nor your Communion invaded , as it may be and often is in your extempore prayers . And this things hath another collaterall inconvenience , which is of great consideration , for upon what confidence can we sollicite any Recusants to come to our Church , where we cannot promise them that the devotions there to be used , shall be innocent , nor can we put him into a condition to judge for himselfe ? If he will venture he may , but we can use no argument to make him choose our Churches , though he should quit his owne . 3. But againe , let us consider with sobriety . Are not those prayers and hymnes in holy Scripture , excellent compositions , admirable instruments of devotion , full of piety , rare and incomparable addresses to God ? Dare any man with his gift of Prayer pretend , that he can ex●tempore or by study make better ? Who dares pretend that he hath a better spirit then David had , or then the Apostles and Prophets , and other holy persons in Scripture , whose Prayers and Psalmes are by Gods Spirit consigned to the use of the Church for ever ? Or will it be denyed but that they also are excellent directories and patterns for prayer ? And if patternes , the neerer we draw to our example , are not the imitations and representments the better ? And what then if we took the samplers themselves , is there any imperfection in them , and can we mend them and correct Magnificat ? In a just proportion and commensuration , I argue so concerning the primitive and ancient formes of Church service , which are composed according to those so excellent patternes , which if they had remained pure as in their first institution , or had alwayes beene as they have beene reformed by the Church of England , they would against all defiance put in for the next place to those formes of Liturgy which Mutatis mutandis are nothing but the words of Scripture . But I am resolved at this present not to enter into Question concerning the matter of prayers . But for the forme this I say further . 4. That the Church of God hath the promise of the spirit made to her in generall , to her in her Catholicke and united capacity , to the whole Church first , then to particular Churches , then in the lowest seate of the Category to single persons . Now then I infer , if any single persons will have us to beleeve without all possibility of proofe ( for so it must be ) that they pray with the Spirit , ( for how shal they be able to prove the spirit actually to ab●de in those single persons ) then much rather must we beleeve it of the Church , which by how much the more generall it is , so much the more of the spirit she is likely to have : and then if there be no errors in the matter , the Church hath the advantage and probability on her side , and if there be an error in matter in either of them , they faile of their pretences , neither of them have the spirit . But the publick spirit in all reason is to be trusted before the private , when there is a contestation , the Church being Prior & potior in promissis , she hath a greater and prior title to the spirit . And why the Church hath not the spirit of prayer in her compositions as well as any of her children , I desire once for all to be satisfied upon true grounds either of reason or revelation . 5. Or if the Church shall be admitted to have the gi●t , and the spirit of prayer given unto her by virtue of the great promise of the spirit , to abide with her for ever , yet for all this she is taught to pray in a set forme of prayer , and yet by the spirit too . For what thinke we ? When Christ taught us to pray in that incomparable modell , the Lords Prayer , if we pray that prayer devoutly , and with pious and actuall intention , doe we not pray in the Spirit of Christ , as much as if we prayed any other forme of words pretended to be taught us by the spirit ? We are sure that Christ and Christs Spirit taught us this Prayer , they onely gather by conjectures and opinions , that in their extempore formes the spirit of Christ teaches them . So much then as certainties are better then uncertainties , and God above man , so much is this set forme ( besides the infinite advantages in the matter ) better than their extempore formes in the forme it selfe . 6. If I should descend to minates and particulars , I could instance in the behalfe of set forms , that God prescribed to Moses a set form of prayer and benediction to be used when he did blesse the people . 7. That Moses composed a song or hymne for the children of Israel to use to all their generations . 8. That David composed many for the service of the tabernacle . 9. That Solomon and the holy Kings of Iudah brought them in and con●inued them in the ministration of the temple . 10. That all Scripture is written for our learning , & since all these and many more set forms of prayer left there upon record , it is more then probable that they were left there for our use and devotion . 11. That S. Iohn Baptist taught his Diciples a forme of prayer . 12. And that Christs Disciples begged the same favour , and it was granted as they desired it . 13. And that Christ gave it not onely inmassâ materiae , but in forma verborum ; not in a confused heap of matter , but in an exact composure of words , it makes it evident , he intended it not onely proregula petendorum , for a direction of what things we are to aske , but also proforma orationis , for a set forme of Prayer , In which also I am most certainly confirmed ( besides the universall testimony of Gods Church so attesting it ) in the precept which Christ added , When ye pray , pray after this manner : and indeed it points not the matter onely of our prayers , but the forme of it , the manner and the matter of the addresse both . But in the repetition of it by Saint Luke , the preceptive words seem to limit us , and direct us to this very forme of words , When ye pray , say , Our Father , &c. 14. I could also adde the example of all the Jewes , and by consequence of our blessed Saviour , who sung a great part of Davids Psalter in their Feast of Passeover , which part is called by the Jewes the great Hallelu-jah , it begins at the 113. Psalme , and ends at the 118. inclusively . And the Scripture mentions it as part of our blessed Saviours devotion , and of his Disciples , that they sung a Psalme . 15. That this afterward became a Precept Evangelical , that we should praise God in Hymnes , Psalmes , and spirituall songs , which is a forme of Lyturgie , in which we sing with the spirit , but yet cannot make our Hymnes ex tempore , ( it would be wild ●tuffe if we should goe about it . ) 16. And lastly , that a set-forme of worship and addresse to God was recorded by Saint Iohn , and sung in heaven , and it was composed out of the songs of Moses , ( Exod. 15. ) of David , ( Psal. 145. ) and of Ieremy , ( Chap. 10. 6 , 7. ) which certainly is a very good precedent for us to imitate , although but revealed to Saint Iohn by way of vision and extasie . All which and many more are to me●as so many arguments of the use , excellency , and necessity of set-formes of Prayer for publike Lyturgies , as and of greatest conveniencies , even for private devotions . 17. And so the Church of God in all Ages did understand it . I shall not multiply authorities to this purpose , for they are too many and various , but shall onely observe two great instances of their beliefe and practice in this particular . 1. The one is the perpetuall use and great Eulogies of the Lords Prayer , assisted by the many Commentaries of the Fathers upon it . 2. The other is that solemne forme of benediction and mysticall prayer ( as Saint Augustine calls it , Lib. 3. de Trinit. c. 4. ) which all Churches ( and themselves said it was by Ordinance Apostolicall ) used in the Consecration of the blessed Sacrament . But all of them used the Lords Prayer in the Canon , and office of Consecration , and other prayers taken from Scripture , ( so Iustin Martyr testifies , that the Consecration is made per preces verbi Dei , by the prayers taken from the Word of God ) and the whole Canon was short determined and mysterious . Who desires to be further satisfied in this particular , shal find enough in Walafridus Strabo , Aymonius , Cassander , Flacius Illyricus , Iosephus Vicecomes , and the other Ritualists , and in the old offices themselves . So that I need not put you in mind of that famous doxologie of the Gloria Patri , &c. nor the Trisagion , nor any of those memorable hymnes used in the ancient Church , so knownly and frequently , that the beginning of them came to be their name , and they were knowne more by their owne words , then the Authors inscription . At last when some men that thought themselves better gifted would be venturing at conceived formes of their owne , there was a timely restraint made in the Councell of Milevis in Africa , Placuit ut preces quae proba●ae fuerint in Co●cili● ab omnibus celebrentur , nec aliae omnino dican●ur in Ecclesia , nisi quae à prudentioribus fa●tae fuerint in Synodo . That 's the restraint and prohibition , publike prayers must be such as are publikely appointed , and prescribed by our superiours ; and no private forms of our conceiving must be used in the Church . The reason followes , Ne forte aliquid contra ●idem , vel per ign●rantia● , vel per minus studium ●it compositum : Lest through ignorance or want of deliberation any thing be spoken in our prayers against faith [ and good manners . ] The reason is good , and they are eare-witnesses o● it that heare the variety of prayers before and after Sermons , there , where the Directory is practiced , where ( to speak most modestly ) not onely their private opinions , but also humane interests , and their owne personall concernments , and wild fancies , borne perhaps not two daies before , are made the objects of the peoples hopes , of their desires , and their prayers , and all in the meane time pretend to the holy Spirit . I will not now instance in the vaine-glory that is appendant to these ex tempore formes of prayer , where the gift of the man is more then the devotion of the man : nor will I consider that then his gift is best , when his prayer is longest : and if he take a compl●cency in his gift ( as who is not apt to doe it ? ) he will be sure to extend his prayer , till a suspicious and scrupulous man would be apt to say , his prayer pressed hard upon that which our blessed Saviour reprehended in the Pharisees , who thought to be heard for their much babling . But these things are accidentall to the nature of the thing . And therefore though they are too certainly consequent to the person , yet I will not be too severe , but preserve my selfe on the surer side of charitable construction , which truly I desire to keep , not onely to their persons whom I much reverence , but also to their actions . But yet I durst not doe the same thing , even for these last reasons , though I had no other . But it is objected , that in set formes of Prayer , we restraine and confine the blessed Spirit ; and in conceived formes , when every man is left to his liberty , then the Spirit is free , unlimited and unconstrained . I answer , either their conceived formes ( I use their owne words , though indeed the expression is very inartificiall ) are premeditate and described , or they are ex tempore . If they be premeditate and described , then the Spirit is as much limited in their conceived formes , as in the Churches conceived forms . For as to this particular , it is all one who describes and limits the forme , whether the Church , or a single man does it , still the Spirit is in constraint and limit . So that in this case they are not angry at set formes of Prayer , but that they doe not make them . And if it be replyed , that if a single person composes a set forme , he may alter it if he please , and so his spirit is at liberty . I answer , so may the Church , if she see cause for it : and unlesse there be cause , the single person will not alter it , unlesse he doe things unreasonable , and without cause . So that it will be an unequall and a peevish quarrell to allow of set formes of prayer made by private persons , and not of set formes made by the publike spirit of the Church . It is evident , that the Spirit is limited in both alike . But if by [ Conceived formes ] in this objection they meane ex tempore prayers ( for so they most generally practice it ) and that in the use of these the liberty of the spirit is best preserved . To this I answer , that the being ex tempore or premedita●e will be wholly impertinent to this Question of limiting the spirit . For there may be great liberty in set formes , even when there is much variety ; and there may be great restraint in ex tempore prayers , even then when it shall be called unlawfull to use set formes . That the spirit is restrained , or that it is free in either , is accidentall to them both ; for it may be either free or not free in both as it may happen . But the restraint is this , that every one is not left to his liberty to pray how he list , ( with premeditation or without , it makes not much matter ) but that he is prescribed unto by the spirit of another . But if it be a fault thus to restraine the spirit , I would faine know , is not the spirit ●estrained when the whole Congregation shall be confined to the forme of this one mans composing ? or it shall be unlawfull , or at least a disgrace and disparagement to use any set formes , especially of the Churches composition . More plainly thus . 2. Doth not the Minister confine and restraine the spirit of the Lords People , when they are tyed to his forme ? It would sound of more liberty to their spirits , that every one might make a prayer of his owne , and all pray together ; and not be forced or confined to the Ministers single dictate , and private spirit . It is true , it would breed confusions , and therefore they might pray silently till the Sermon began , and not for the avoiding one inconvenience runne into a greater , and to avoid the disorder of a popular noyse restraine the blessed Spirit , for even in this case as wel as in the other , Where the spirit of God is , there must be liberty . 3. If the spirit must be at liberty , who shall assure us this liberty must be in formes of prayer ? And if so , whether also it must be in publike prayer , and will it not suffice that it be in private ? And if in publike prayers , is not the liberty of the spirit , sufficiently preserved in that the publicke spirit is free ? That is , the Church hath power upon occasion to alter and increase her Letanyes . By what argument shall any man make it so much as probable , that the holy Ghost is injured , if every private Ministers private spirit shall be guided ( and therefore by necessary consequence limited ) by the authority of the Churches publick spirit . 4. Does not the Directory that thing which is here called restraining of the spirit ? Does it not appoint every thing but the words ? And after this is it not a goodly Palladium that is contended for , and a prin●ely liberty that they leave unto the Spirit , to be free onely in the supplying the place of a Vocabulary and a Copia V●rborum ? For as for the matter , it is all there described and appointed , and to those determined senses the spirit must assist or not at all , onely for the words he shall take his choyce . Now I desire it may be considered sadly and seriously : Is it not as much injury to the spirit to restraine his mat●er , as to appoint his words ? Which is the more considerable of the two , sense or Language , Matter or Words ? I meane when they are taken singly and separately . For so they may very well be ( for as if men prescribe the matter onely , the spirit may cover it with severall words and expressions , so if the spirit prescribe the words , I may sti●l abound in variety of sense , and preserve the liberty of my meaning ; we see that true in the various interpretations of the same words of Scripture . ) So that in the greater of the two , the Spirit is restrained when his matter is appointed , and to make him amends for not trusting him with the matter without our directions and limitations , we trust him to say what he pleases , so it be to our sense , to our purposes . A goodly compensation surely ! 5. Did not Christ restraine the spirit of his Apostles , when he taught them to pray the Lords Prayer , whether his precept to his D●sciples concerning it , was Pray this , or Pray thus , Pray these words , or Pray after this manner ? or though it had been lesse then either , and been onely a Directory for the matter , still it is a thing which our Brethren in all other cases of the same nature are resolved perpetually to call a restraint ; Certainly then this pretended restraint , is not such formidable thing . These men themselves doe it by directing all the matter , and much of the manner , and Christ himselfe did it , by prescribing both the matter , and the words too . 6. These restraints ( as they are called ) or determinations of the Spirit , are made by the Spirit himselfe . For I demand , when any Assembly of Divines appoint the matter of Prayers to all particular Ministers as this hath do●e , is that appointment by the Spirit or no ? If no , then for ought appeares , this Directory not being made by Gods Spirit , may be an enemy to it . But if this appointment be by the Spirit , then the determination and limitation of the Spirit , is by the Spirit himselfe , and such indeed is every pious and prudent constitution of the Church in matters spirituall : Such as was that of S. Paul to the Corinthians , when he prescribed orders for publique proph●cying , and interpretation , and speaking with tongues . The spirit of some he so restr●ined , that he bound them to hold their peace , he permitted but two or three to speak at one meeting , the rest were to keep silence , though possibly six or seven might at that time have the Spirit . 7. Is it not a restraint of the Spirit to sing a Psalme in meeter by appointment ? Cleerly as much as appointing formes of Prayer or Eucharist . And yet that we see done daily , and no scruple made . Is not this to be partiall in judgement , and inconsiderate of what wee doe ? 8. And now after all this strife , what harme is there in restraining the spirit in the present sense ? What prohibition , what law , what reason or revelation is against it ? What inconvenience in the nature of the thing ? For can any man be so weak as to imagine a despite is done to the spirit of grace , when those gifts to his Church are used regularly and by order ? As if prudence were no gift of Gods spirit , as if helpes in government , and the ordering spirituall matters were none of those graces which Christ when he ascended up on high gave unto Men . But this whole matter is wholly a stranger to reason , and never seen in Scripture . For Divinity never knew any other vi●ious restraining of the Spirit , but either suppressing those holy incitements to virtue and good life , which Gods Spirit ministers to us externally or internally , or else a forbidding by publike authority the Ministers of the word and Sacraments , to speake such ●ruths as God hath commended , and so taking away the liberty of prophecying . The first is directly vitious In materia speciale , the second is ●yrannicall and Antichristia● . And to it persecution of true religion is to be reduced . But as for this pretended limiting or r●straining the spirit , viz. by appointing a regular forme of prayer , it is so very a C●imera , that it hath no footing or foundation upon any ground where a wise man may build his confidence . 9. But lastly , how if the spirit must be restrained , and that by precept Apostolica●l ? That calls us to a new account . But if it be not t●ue , what meanes Saint Paul , by saying The spirits of the prophets must be subject to the Prophets ? What greater restraint then subjection ? if subjected , then they must be ruled , if ruled , then limited , prescribed unto , and as much under restraint as the spirits of the superiour Prophets shall judge convenient . I suppose by this time this objection will trouble us no more . But perhaps another will . For why are not the Ministers to be left as well to their liberty in making their Prayers as their Sermons ? I answer , the Church may it she will , but whether she doth well or no let her consider . This I am sure , there is not the same reason , and I feare the experience the world hath already had of it , will make demonstration enough of the inconvenience . But however the differences are many . 1. Our prayers offered up by the Minister , are in behalfe and in the name of the people , and therefore great reason they should know beforehand , what is to be presented , that if they like not the message , they may refuse to communicate , especia●ly since people are so divided in their opinions , in their hopes , and in their faiths : it being a duty to refuse Communion with those prayers which they thinke to have in them , the matter of sinne or doubting . Which reason on the other part ceases , for the Minister being to speak from God to the people , if he speakes what he ought not , God can right himsel●e , however is not partner of the sin , as in the other case , the people possibly may be . 2. It is more fit a liberty be left in preaching than praying , because the addresse of our discourses and exhortations are to be made according to the understanding and capacity of the audience , their prejudices are to be removed , all advantages to be taken , and they are to be surprized that way they lye most open [ But being crafty I caught you , saith Saint Paul to the Corinthians ] and discourses and arguments ad hominem , upon their particular principles and practices may more move them than the most polite and accurate that doe not comply and wind about their fancies and affections . S. Paul from the absurd practice of being baptized for the dead , made an excellent argument to convince the Corinthians of the Resurrection . But this reason also ceases in our prayers . For God understandeth what we say sure enough , he hath no prejudices to be removed , no infirmities to be wrought upon , and a fine figure of Rhetoricke , a pleasant cadence , and a curious expression move not him at all ; no other twinings and complyances stirre him , but charity , and humility , and zeale , and importunity , which all are things internall and spirituall . And therefore of necessity there is to be great variety of discourses to the people , and permissions accordingly , but not so to God , with whom a Deus miserere prevailes as soone as the great office of 40. houres not long since invented the Church of Rome , or any other prayers spun out to a length beyond the extension of the office of a Pharisee . 3. I feare it cannot stand with our reverence to God , to permit to every spirit a liberty of publike addresse to him in behalfe of the people . Indeed he that is not fit to pray , is not alwayes fit to preach ; but it is more safe to be bold with the people then with God , if the persons be not so ●it . In that there may be indiscretion , but there may be impiety and irreligion in this . The people may better excuse and pardon an indiscretion or a rudenesse ( if any such should happen ) then we may venture to offer it to God . 4. There is latitude of Theologie , much whereof is left to us , so without precise and cleere determination , that without breach either of faith or charity , men may differ in opinion ; and if they may not be permitted to abound in their owne sense , they will be apt to complain of tyrannie over consciences , and that men Lord it over their faith , In Prayer this thing is so different , that it is imprudent and full of inconvenience to derive such things into our prayers which may with good profit be matter of Sermons , Therefore here a liberty may well enough be granted , when there it may better be denyed . 5. But indeed if I may freely declare my opinion● I think it were not amisse if the liberty of making Sermons were somthing more restrained than it is , and that either such persons only were intrusted with the liberty for whom the Church her selfe may safely be responsall , that is , to men learned and pious , and that the other part , the Vulgus Cleri , should instruct the people out of the fountaines of the Church , and upon the publicke stock , till by so long exercise and discipline in the schooles of the Prophets , they may also be intrusted to minister of their owne un●o the people . This I am sure was the practice of the Primi●ive Church when preaching was as ably and religiously performed as now it is , But in this prescribe nothing . But truely I thinke the reverent . Divines of the Assemby are many of my mind in this particular , and that they observe a liberty indulged to some persons to preach , which I thinke they had rather should hold their peace , and yet thinke the Church better edified in your silence than , their Sermons . 6. But yet me thinks the argument objected , if it were turned with the edge the other way , would have more reason in it : and instead of arguing [ Why shall no● the same liberty be allowed in praying as in preaching ] it were better to substitute this . If they can pr●y with the spirit , why also do they not preach with the spirit ? & if praying with the spirit be praying extempore , why shall they not preach extempore too , or else confesse that they preach without the spirit , or that they have not the gift o● preaching ? For to say that the gift of prayer , is a gift ex tempore , but the gift of preaching is with study and deliberation , is to become vaine and impertinent . Quis enim discrevit ? Who hath made them of a different consideration ? I mean as to this particular , as to their efficient cause . Nor reason , nor revelation , nor God , nor man . To summe up all . If any man hath a mind to exercise his gift of Prayer , let him set himselfe to worke , & compose books of Devotion , ( we have great need of them in the Church of England , so apparent need , that the Papists have made it an objection against us ) and this his gift of Prayer will be to edification . But otherwise , I understand it is more fit for ostentation , then any spirituall advantage . For God heares us not the sooner for our ex tempore , long , or conceived prayers , possibly they may become a hindrance , as in the cases before i●stanced . And I am sure if the people be intelligent , and can discern they are hindred in their devotion , for they dare not say Amen till they have considered , and many such cases will occur in ex tempore prayers , that need much considering before we attest them . But if the people be not intelligent , they are apt to swallow all the inconveniencies which may multiply in so great a licence ; and therefore it were well that the Governors of the Church who are to answer for their soules , should judge for them , before they say Amen , which judgement cannot be without set formes of Lyturgie . My sentence therefore is , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Let us be as we are already . Few changes are for the better . For if it be pretended , that in the Lyturgie of the Church of England , which was composed with much art and judgement by a Church that hath as much reason to be confident she hath the Spirit and gifts of Prayer , as any single person hath , and each learned man that was at its first composition , can as much prove , that he had the Spirit , as the objectors now adayes : ( and he that boasts most , certainly hath the least . ) If I say it be pretended , there are many errors and inconveniences both in the order and the matter of the Common . Prayer boo●e , made by such men , with so much industry : How much more , and wi●h how much greater reason may we all dread the inconveniencies and di●orders of ex tempore prayers ? where there is neither conjunction of heads , nor premeditation , nor industry , nor method , nor art , nor any of those things ( or at least not in the same degree ) which were likely to have exempted the Common-Prayer● booke from errors and disorders . If these things be in the greene tree , what will be done in the dry ? But if it be said , the ex tempore and conceived prayers will be secured from error by the Directory , because that chalkes them out the matter . I answer , it is not sufficient , because if when men study both the matter and the words too , they may be ( and it is pretended are actually ) much more may they when the matter is left much more at liberty , and the words under no restraint at all . And no man can avoid the pressure and the weight of this , unlesse the Compilers of the Directory were infallible , and that all their followers are so too , of the certainty of which I am not yet fully satisfied . And after all this I would faine know , what benefit & advantages shall the Church of England in her united capacity , and every particular in the diffused capacity received by this new device ? for the publike it is cleere , that whether the Ministers pray before they Study , or Study before they pray , there must needs be infinite difformity in the publicke worship , and all the benefits which were before the consequents of conformity and unity , will be lost , and if they be not valuable , I leave it to all them to consider , who know the inconveniences of publike disunion , and the publike disun●on that is certainly consequent to them who doe not communicate in any common formes of worship . And to think that the Directory will bring comformity , is as if one should say , that all who are under the same Hemisphere are joyned in Communi patriâ , ●nd will love like country-men , for under the Directory there will be as different religions , and as different desires , and as differing formes as there are severall varietyes of men and manners under the one half of heaven , who yet breath under the same half of the Globe . But I aske again , what benefit can the publicke receive by this forme , or this no forme , for I know not whether to call it . Shal the matter of prayers be better in all Churches ? Shall God be better served ? Shall the word of God and the best pat●ernes of prayers be alwayes exactly followed ? It is well if it be , but there is security given us by the Directory , for the matter is left at every mans dispose for all that , and we must depend upon the honesty of every particular for it ; and if any man proves a Heretick , or a Knave , then he may introduce what impiety he please , into the publick formes of Gods worship ; and there is no law made to prevent it , and it must be cured afterwards if it can ; but before-hand it is not prevented at all by the Directory , which trusts every man . But I observe , that all the benefit which is pretended , is , that it will make an able Ministery , which I confesse I am very much from beleeving , and so will every man be that considers what kind of men they are that have been most zealous for that way of conceived Prayer . I am sure that very few of the learnedst , very many ignorants , most those who have made least abode in the Scooles of the Prophets . And that I may di●grace no mans person , we see Tradesmen of the most illiberall arts , and women pretend to it , and doe it with as many words ( and that 's the maine thing ) with as much confidence , and speciousn●sse , and spirit , as the best among them . And it is but a small portion of learning that wil serve a man to make conceived formes of prayer , which they may have easily upon the stock of other men , or upon their owne fancy , or upon any thing in which no learning is required . He that knowes not this , knowes nothing of the craf● that may be in the Preachers trade . But what ? Is God b●tter served ? I would faine see any authority , or any reason , or any probability for that . I am sure ignorant men offer him none of the best sacrifices ex tempore , and learned men will be sure to deliberate , and know , God is then better served , when he is served by a publike , then when by a private spirit . I cannot imagine what accruements will hence come to the publike : It may be some advantages may be to the private interests of men . For there are a sort of men whom our blessed Saviour noted , who doe devoure widowes houses , and for a pretence make long prayers . They make prayers , and they make them long , by this meanes they receive double advantages , for they get reputation to their ability , and to their piety . And although the Common●Prayer-booke in the Preface to the Directory be charged with unnecessary length , yet we see that most of these men , they that are most eminent or would be so , make their prayers longer , and will not lose the benefits which their credit gets , and they by their credit , for making their prayers . Adde to this that there is no promise in Scripture , that he who prayes ex tempore shall be heard the better , or that he shall be assisted at all to such purposes , and therefore to innovate in so high a matter without a warrant to command us , or a promise to warrant us , is no better then vanity in the thing , and presumption in the person . Hee therefore that considers that this way of prayer is without all manner of precedent in the primitive Church , against the example of all famous Churches in all Christendom in the whole descent of 15. ages , without all Command and warrant of Scripture , that it is unreasonable in the nature of the thing● against prudence and the best wisdome of humanity , because it is without deliberation , that it is innovation in a high degree without that authority , which is truly & by inherent and ancient right , to command and prescribe to us in externall formes of worship , that it is much to the disgrace of the first reformers , of our religion , that it gives encouragement to the Papists , to quarrell with some reason and more pretence against our Reformation , as being by the Directory confessed to have beene done in much blindnesse , and therefore might erre in the excesse as well as in the defect , in the throwing out too much , as casting off too little , which is the more likely , because they wanted zeal to carry him farre enough . He that considers the universall difformity of publike worship , and the no means of union , no Symbol of publick communion being publickly consigned , that all heresies may with the same authority be brought into our prayers , and offered to God in behalf of the people , with the same authority that any truth may , all the matter of our prayers being left to the choice of all men , of all perswasions , and then observes that actually there are in many places , heresie , and blasphemy , and impertinency , & illiterate rudenesses put into the devotions of the most Solemne dayes , and the most publike meetings , and then lastly , that there are divers parts of Liturgie , for which no provisions at all is made in the Directory , and the very administration of the Sacraments left so loosely , that if there be any thing essentiall in the formes of Sacraments , the Sacrament may become ineffectuall by want of due words , and due ministartion . I say he that considers all these things ( and many more he may consider ) will finde that partticular men are not fit to be intrusted to offer in publike with their private spirit , to God , for the people , in such solemnities , in matters of so great concernment , where the honour of God , the benefit of the people , the interest of Kingdomes , the being of a Church , the unity of minds , the ●onformity of practice , the truth of perswasions , and the salvation of soules , are so very much concerned , as they● are in the publike prayers of a whole Nationall Church : An unlearned man is not to be trusted , and a wise man dare not trust himselfe ; he that is ignorant cannot , he that is knowing will not . FINIS . Notes, typically marginal, from the original text Notes for div A67898e-160 Vid. Act. 19. 21 Act. 16. 7 , 8 , 9 , 10. Apoc. 15. 
A72538	----	The drumme of deuotion striking out an allarum to prayer, by signes in heauen, and prodigies on earth. Together with the perfume of prayer. In tvvo sermons, preached by William Leigh, Bachilor in Diuinitie, and pastor of Standish in Lancashire. Leigh, William, 1550-1639. 1613 Approx. 122 KB of XML-encoded text transcribed from 56 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A72538 STC 15423.7 ESTC S103218 99899114 99899114 150667 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A72538) Transcribed from: (Early English Books Online ; image set 150667) Images scanned from microfilm: (Early English books, 1475-1640 ; 715:15 or 1967:4) The drumme of deuotion striking out an allarum to prayer, by signes in heauen, and prodigies on earth. Together with the perfume of prayer. In tvvo sermons, preached by William Leigh, Bachilor in Diuinitie, and pastor of Standish in Lancashire. Leigh, William, 1550-1639. [6], 104 p. printed by Tho: Creede, for Arthur Iohnson, dwelling in Pauls Church-yard, at the signe of the white Horse, London : 1613. Page 96 misnumbered 72. Reproduction of original in the Bodleian Library, Oxford, England. Identified at reel 715:15 as Bishop 15423c. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Sermons -- Early works to 1800. Sermons, English -- 17th century. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-10 Elspeth Healey Sampled and proofread 2007-10 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE DRVMME OF DEVOTION , Striking out an Allarum to Prayer , by signes in heauen , and Prodigies on earth . Together with the Perfume of Prayer . In two Sermons , Preached by William Leigh , Bachilor in Diuinitie , and Pastor of Standish in Lancashire . Luke 21. 28. And when these things begin to come to passe , then looke vp , and lift vp your heads , for your Redemption draweth neere . LONDON Printed by Tho : Creede , for Arthur Iohnson , dwelling in Pauls Church-yard , at the signe of the white Horse . 1613. TO THE RIGHT HONOVRABLE SIR Thomas Parry Knight , one of his Maiesties most Honourable priuie counsell , and Chanceller of his Highnes Dutchie of Lancaster , together with the Right vertuous & Religious Lady his wife , grace be multiplied in this world , and glory in a better . Right honourable , IF ( as the Psalmist saith ) The Lord hath so doone his maruellous workes that they ought to be had in rememberance , and are much sought out of all such as feare him : pardon me in your honourable patience , while I presse with passion such prodigies , as haue fallen out of old in former times , and now of late in these moderne daies of danger wherein we liue . All harbingers of Gods Irefull wrath and indignation for mans transgression ; And yet I know not how , ( which is a wonder of wonders ) signes from heauen , are not respected , sinnes on earth are not repented for . We can discerne the face of the skie , like the Iewes in the Gospell taxed by our Sauiour , and thereby we dare prognosticate of the effects of faire or foule weather to come , but we cannot discerne , either by signes from heauen , or prodigies on earth , how the Lord is rison out of his place , and threatneth our destruction if we repent not . The meditations hereof , I am bold to put vnder the shelter of your honours protection , and pray they may passe your iuditious eye , in sort as they are tendered , that is , from the dutie and seruice I owe in many rspects , being otherwise vnable to answere the same , but in such passages , of prayer and religious exercises as fall within the compasse of my profession . And surely such passages are best suted to your selfe , whom religion hath made honourable , and worthy those great and waightie imployments you haue vndergone abroad in forraigne parts , and at home within the kingdome , vnder two religious Princes . Besides , spare me to seeke protection at your honours hands , in regard of the place you beare with vs , vnder God and the king , our worthy Chancellor , the sterne of which gouernment you haue moderated for many yeares , with such iustice , mixed with mercy , as I dare appeale to your clemencie and milde censure , in any thing I haue here tendered . And for the latter Sermon , which is the Perfume of prayer , ( the Arrow of our deliuerance in the daies of danger ) I trust it shall not be offensiue , if I make it proper to the Elect Lady , your religious wife and consort , whose practise of much pietie , with prayers and teares ( Church-weapons , ) haue beene , are and will be a blessing to your house , and an ornament to the Church of God , whilst Anna-like , she frequents the Temple & house of God , treading vpon that holy ground , with no lesse due , then true deuotion . And now the Lord Iesus , as he hath matched you together in grace , and giuen you much honour , with length of daies , espouse you to himselfe in the kingdome of glorie , that you may come to the feast , and mariage of the Lambe , crowned with glorie , and clad with immortalitie , ensignes of a better world , whither Christ is gone before and hath traced you the way to follow after : which because you haue faithfully done , he will come and fetch you to himselfe in a time accepted , that where he is there may ye also be . Against which day and blessed houre , the Lord God of heauen prepare you , with your oyle and your lamps light , that ye may meete him in the cloudes , and so be caught vp to raigne with him for euermore . Amen . Amen . Your honours most humble , and at command , William Leigh . THE DRVM OF DEVOTION . Striking out an Allarum to Prayer , by signes in heauen and prodigies on earth . ACTS II. 19 And I will shew wonders in heauen aboue , & tokens in the earth beneath , bloud , and fire , and the vapours of smoake . 20 The Sun shal be turned into darkenes , and the Moone into bloud ▪ before that great & notable day of the Lord come . 21 And it shal be , that whosoeuer shal cal on the name of the Lord shal be saued . VPon the reading of this Scripture prophesied of by Ioel , applyed by Peter , and to be accōplished in the latter daies , me thoght I heard the Lord speaking from heauen , as hee did by another Prophet , and say ; Write this vision , and make it plaine vpon Tables , that hee may runne that readeth it , for the vision is for an appointed time , and at the last it shall speake and not lie , though it tarry , waite , for it shall surely come and not stay . Now , what it is that shall come , and not stay , is the subject of my speech , and the division of my Text. There shall come signes and wonders in the latter dayes to provoke our repentance ; there shall come faith and confidence to all the godly , to assure them of deliverance , and to this end are wonders wrought , as in heauen aboue , so in the earth beneath , bloud and fire , and the vapour of smoake , that the dampe of our sinnes might be put out by the breath of our Saviour , whose presence wee may be assured , then presseth neere vs , when these his wonders are vpon vs. If Kings of the earth stirre , the commons are moved ; shal the King of heauen rise either to bee iudged , or iudge the world , and shal the creatures sit still ? surely no , for though we his reasonable & religious creatures bee silent in our sinnes , and say nothing , yet shall the senselesse creatures grieue and grone after a deliverance , I say deliverance from the bondage of corruption , wherin they are , and from the dampe of sinne , wherewithall they are pestered . Of these in order as God will. And first of prodigies provoking our repentance : next of the sweet perfume of prayer , assuring vs of deliverance , when feare and fire shall fine vs for our good ; for it shall bee , that whosoever shall call vpon the name of the Lord shall be saved . What may be the meaning of the spirit in this place , touching the time and manner of these signes , when , and how they should appeare to the worlds wonder , divers haue diuersly divined : 1. Some say the accomplishment should bee at the second comming of Christ to judgement , and bee harbingers of that dreadfull day : 2. Others , for it shall bee at the siedge and sacking of Ierusalem by Titus and Vespatianus : of which opinion the Greeke Paraphrase is , which citeth Iosephus writing thereof : 3. Some say , the accomplishment should bee at the death of Christ , and in the day of his passion , when all the world should bee passionate for him , but not with him , for hee must tread the wine-presse alone . Lastly , and the least in reputation of iudgement are the Iews , who euen at this day vnderstand it to bee meant of the warres of the Israelites , with Gog and Magog , Ezechiel , 38. 39. But that I seeme not more opinatiue then orthodoxall , I may safely say with the precedent words of my Text , that these shall bee accomplished in the latter dayes , which are alwayes taken for the dayes of Christ , when with the effusion of his bloud hee will power out the abundance of his spirite vpon all flesh , and withall shew his wonders from time to time to a senselesse world , senselesse of it Sauiour , so as from the first day of his comming in grace , to the last day of his appearance in glory , wonders shall appeare , more or lesse , to the comfort of the godly , and confusion of the wicked . And surely , it is respectiue to see , how sparing the Lord is of his judgements , and how plentifull in his mercies , his bloud and spirit are powred out in al abundance , his signs & prodigies are but sparingly shewed , and pointed at , as harbingers of his wrath to moue vs to repētance , bloud shed , spirit powred out : O bottomlesse depth of mercy ! signes but shewed , and prodigies but pointed at , limitting both feare and fire that it fall not vpon vs before we repent , there was never mercy either met it on earth , or matched it in heaven , and therefore I know not whether I shal more willingly admire his loue in spending his mercies vpon vs , or his vndeserued fauors in prouoking our repentance . David in the person of the faithfull , and in a case nothing different , mourneth over Sion with this wofull complaint , Wee see not our signes , and there is no Prophet left , but Lord how long ? Where it is to be observed , that they doe not complaine , because they haue no Captaine to lead them in the field ; but that they haue no Prophet to instruct them in the faith : accounting it a greater calamity to lacke the heauenly food , then the earthly fight : nay more , and to come neerer the proper Subiect I haue in hand , these Saints in Sion sorrow not for that they haue no Ensignes to follow on earth : but because they haue no signes shewed them from heauen , to assure them of the Lords presence to fight their battels , and be propitious , deeming it more disasterous to faile of signes about then of Ensignes below ; where prophesie is not , there the people perish : and where neither wonders from heaven wound vs to repentance , nor tokens below provoke vs to prayer , we are in danger , and die in our security . Are not all things as they were in the beginning : so saide a secure world in the dayes of Peter , musicke , mirth , and minstrelsie were in their feastes , velvet , silke and sables were on their backes , their coffers were full of siluer , gold and pearle , their dishes were filled with dainties , their garners with graine , their stawles with fatlings , and their Orchards with all manner of fruit , their gardens and fields diaperde with all variety of fruites , they felt neither sinne within , nor sorrow without , no wonders in heaven aboue , or tokens in the earth beneath , bloud and fire , and the vapour of smoake were vnneath seene , and therefore no marvell if they put farre away the evill day , and suncke in their security . When Israel was full , then shee kicked against the Lord , and her sin increased as the signes decreased , til tokens from the Lord had taught her another discipline , the vapour of smoake blasted her garland , when it was at the greenest , famine , sword , & fiery Serpents , brake her heart to better obedience , and the Lord was mercifull vpon their repentance . VVe thinke it goeth well with vs , when our waters keepe the course of their wonted Channels without inundations , when the North is clear and light without fiery inflammaons , when neither Sunne nor Moon laboureth of an Eclipse , we deeme the day blessed , when the ayre is pure , and the windes are still , when the seas are calme , and no thunder breaketh the cloudes ; yet better it were if thunder-clappes from aboue did breake our hearts , and prodigies below plowed them vp for a softer mould , against the day of haruest , when the Lord shall come in the cloudes , with his fanne in the one hand to winnow all , & fire in the other hand , to purge all ; the corn for heaven , and the chaffe for hell . Moabs rest , was Moabs ruine : and surely , I could never yet see , but the world that flattereth vs , is more dangerous then the world that persecuteth vs , according to that periculosior mundus blandus quam molestus : It was said of David , by one who saide well , factus est securus devictis hostibus praessura caruit tumor excrevit : When he had no fight hee fell from his God , and the proud tumor of his lust , the lesse it was handled , the more it rankled . The doctrine is good for the generall , and so I will descend to a more particular vse of signs , & it may be to shew that he can be mercifull without means , the Lord will sometimes be silent , & shew no wonders , but passe vs like the sweet running waters of Shiloh , that goe softly by Sion , but when it pleaseth him for our loude crying sins to come in judgement , then wil hee swell like the turbulent waters of Iorden that run roughly , thē wil his signs & wonders bee harbingers of his wrath , warning vs of his neare approch , ready to destroy , if we repent not . But to worke a certainety out of such wonders as the Lord hath wrought , either by himselfe in th● old Testament , or by his Christ in the new : It is to be observed , that ever vpon his comming to a worke of judgement , or a worke of mercy , there hath gone before him a commotion of Creatutes to present his presence ; for as I haue already saide , If when Kings of the earth stirre , the people are moued ; shall the God of heaven rise from his rest , and the creatures sit still ? I say , sit still before his presence , in whose voice there is feare , and in whose face there is fire , for even our God is a consuming fire . When the Law should bee divulged from the holy Mount , the Lord came from Sinai , and rose vppe from Seir vnto them , and appeared clearely from Mount Paran , and he came with ten thousand of Saints , and at his right hand a fiery Law : the ayre thundered , the hils trembled , burning , blacknes and darkenes were his pauilion , and so terrible was the sight which appeared , that Moses said , I feare and quake : It was a great day , fearefull and fiery , because of a fiery Law ; what maruell then , if vpon the approch of so great a majesty , the earth shooke , & the heauens dropped at the presence of this God , even the God of Israel . What should I say more of Israels God , sith at the brightnes of his presence , the red sea was diuided , & Iorden was driven backe , Quailes fell from heaven , and the Rocke gushed out water springs , the sunne stood still in Gibion , and the Moone in the vally of Aielan : Surely , surely , at the presence of this great God , the heauens and the earth shall shake , but the Lord will be the hope of his people . But leaue we them elder dayes , & come we to the later times mentioned in my Text ; Nay , leaue we that God of Majesty , and come we to the God of mercy , euen to the dayes of Christ , who , when hee bowed the heauens , and came downe into our flesh , though hee fell vpon vs like a shower of rain vpon a fleece of wooll in sofnes and in silence , yet the heavens were shaken at the brightnes of his presence , whē at his birth Angels sung his lullaby , and at his death , all the creatures of God mourned his funerals . To tel of the prodigies that fell out at his birth , and of the wonders that were then seene , I will bee the more sparing to speake , because out of holy Writ little can be said thereof ; yet if approued hystories may speake , & Chronacles of elder times , may bee admitted for Records of truth , that blessed Babe , euen in his birth , by signes and wonders was approved to be the vndoubted son of God , the Messias and Saviour of all the world . It cannot be denied which holy Writ averreth , Fulget in terris lux nova de coelo , And another star appeared at his birth , and Angels were heard to publish his prayses with glory in heauen , peace on earth , and good will among men ; yea , and to attend the presence of that blessed Babe , Kings came from farre to offer their gifts , Kings of Arabia and Seha they offered of their purest gold , and sweetest perfume ; that which the shepheards heard from heauen keeping their flockes vpon the downes of Bethlehē , they preached to mē vpon this earth , and all these are holy wonders of holy Record , shewing fignes from heaven vpon the approch of that blessed birth , whose breath , as some write , blew open the doores of that great Pantheon at Rome , I mean the Temple of all the Gentile gods , who vpon the birth of Christ fell down & brake their necks , as Dagon did before the Arke . I might tell how Divels were daunted at his comming , especially when the time of his appearance drew neere , and I will here onely mention two Oracles of Apollo concerning this matter , one to a Priest , and the other to a Prince . A Priest of Apollo demanding him of true Religion & of God ; answere was made out of the hollow vault , O vnhappy Priest , why doest thou aske me of God , that is the father of all things , and of this most renowmed Kings , deare , and onely sonne , and of the spirit that containeth all ; Alas , that spirit will enforce me shortly to leaue this habitation and place of Oracle . The other Oracle was to Augustus Caesar , euen about the very time of Christs birth , who desirous to know who should raigne after him , would needs goe to Delphos , and withall learne what should become of things when he was dead ; to which Apollo for a great space would make no answere , till Caesar had importuned him from sacrifice to sacrifice , till he came to the great Hecatomb : whē as it were enforced , Apollo vttered these strange words vnto him ; An Hebrew Child that ruleth ouer the blessed Gods , commandeth me to leaue this habitation , and out of hand to get mee to Hell ; but yet do you depart in silence , from our Alters : Whereuppon the Emperour standing agast , and musing with him selfe what this answere might bee , returned to Rome , and built there an Alter in the Capitol , with this inscription , Ara Primogeniti Dei , by both which you may see how Diuels were enforced to leaue their habitations on earth , vpon Christ his dwelling in our flesh ; his Incarnation was their execution , and they were enforced to howle & vtter out their own miserie . When it pleased him to swaddle vs in his mercy , and so with this merciful myracle of our Sauiours birth , went the miraculous mercies of our deliverance from sinne , death , and diuels : his blessed birth being attended vpon , as haue said , to the wonder of al the world , with these signs from aboue , and tokens below , harbengers of his most glorious and royal presence . From the wonders of his birth , it followeth wee came to the wonders shewed at the death of Christ , when vpon the effusion of his bloud , there was a cōmotion of all creatures high and low , in heauen and on earth , all grieued and groned to see and behold so dolourous a spectacle : The Sunne was darkened , and the Moone became bloudy , stars fell from heauen , and the earth quaked , rockes burst asunder , and Sheal was shaken ; nay more , it was a day of darkenesse , covering all the land as with a curtaine ; when heaven was shut from it shine , and the graue was shaken , when that Kingdom of death and darkenes was conquered by Christ , whereby his death killed death , and by his life gained vs life with immortality : nay more , was it not a wonder to see how the vayle of the Temple rent , when mens hearts would not relent : In a word , the foundations of the earth were out of course ; and what had that righteous one done ? Surely , surely , though the prodigies be past with the passion , & tract of time hath vayled it from our flesh , that wee see it not , yet can it never from a passionate faith , that it feele it not : for to this end hath God giuē vs the spirit of prayer and compassion ( as saith another Prophet ) that we should weepe because of him whom wee haue pierced , but woe is me to tell who is sorrie for the afflictions of Ioseph the yron of sorrow , entered into the soule of our Sauiour , & we are senselesse of his sufferings , if man will not be moued , thou earth , ye rockes , graues , Sunne , Moone , and Starres , pleade the cause of the Innocēt , and say , what hath the righteous done ? Innocēt hands whom haue ye spoyled ? and yet are ye perced ? Innocent heart , against whom hast thou Imagined euill ? & yet art thou gored ? Innocent mouth , of whom hast thou spoken euill ? and yet art thou spunged ? gracious face , & coūtenance , vpon whom hast thou lowred , and yet art thou spit vpon ? head full of deawe , and lockes with the drops of the night , so wooing vs in grace , & now wedding vs in glory , how wer thy temples crowned with sharpe thornes , to the effusiō of thy blood ? and yet are we senselesse of thy suffering ? we haue sinned , and he hath smarted , the Iust for the vniust , and if we will be silent still and say nothing , to cleare the innocent , Sunne Moone and Starres , earth Rockes and Graues , will pleade the Lords quarrell , and say , what hath the righteous done ? When the man of God came out of Iudah vnto Bethell , and Ieroboam stood by the Altar to offer Incense , in reprehension of the kings Idolatrie , he cryed against the Altar , by the commandement of the Lord and said ; Altar Altar , thus saith the Lord : Vbi alloquitur aram molliorem carde Ieroboam , where and when he spake to the Altar softer then the heart of Ieroboam . The heard harted Iewes then , and we now , stand by the crosse of Christ , as Ieroboam did by the Altar at Bethel we are sadned in our sinnes , and senseles of the sorrowes of our Sauiour , the earth , stones , & graues , are more passionate then we , they tremble , breake and open , at the death of Christ , our flintie harts are shut from all compassion , and we are a people of no bowels , and because we relent not , euen now the teares of the clowdes are in their eyes , and they drop downe shewres of raigne in greater abundance then vsuall hath beene seene , as more passionate then we , either for the sins of our soules , or death of our Sauiour . When I am lifted vp an high , saith Christ , then will I drawe all men after me , and not men onely , but earth , Stones and graues shall open vnto me , woe is my heart , we are heauier then earth , harder then Rockes , more silēt then the graues , we speake not , we pray not , we praise not , we stirre not , at the death of our Redeemer , he is lifted vp higher then euer he was , euen from the crosse of shame to the crowne of glorie , and we are pulled downe to all shame and Ignonimy with the weight of our sinnes ; heauier then a tallent of leade . If any man say , shewe vs his sufferings , and we will greeue with him , and for him , I answere , Dominus in monte verbum in alto , Christ is vpon the mountaine of his holines , his word is exalted here and elsewhere in the land , for what doe we preach other then Christ Iesus , and him crucified ? And doth it drawe all men after it ? The vaile of this Temple , these stones in the pillars , this holie ground and dead graues shall stand vp in iudgement one day against this people , that they haue beene more prest to heare , & passionate to feele , of the preaching , piercing and sufferings of Iesus Christ , then the men of this generation ; for we haue piped vnto you out of the Gospell , and ye haue not danced , we haue mourned vnto you out of the Law , and ye haue not lamented . But when wisdome is iustified of her children , then shall ye finde it no wisedome , but extreme madnes and folly , to haue haunted the Tauernes , followed your pleasures , prophaned the Sabaoths , sold Christ at a lower rate then euer Iudas did , not for thirtie pence , but for a penny shot , a goodly price whereat he is valued , and euen then alas , when Christ is in preaching and agonizing ouer the cuppe of bitter affliction ; Nay , the Queene of the South shall stand vp in that great day , so shall the men of Niniuie , and the one shall condemne vs , in that they repented more speedily , and the other that she came more readily to heare the wisdome of Salomon , then euer yet we did , to heare the wisdome of Christ . The vse is good , of all I haue said , to strike a Selah with our soules , in caution of our former & future sinning , procuring prodigies , signes , and wonders , at Christ his death , and our redemption , for if one sin of Achan endangered all the campe , and if one sinne of Dauid plagued all Israel , what maruell then , if when all the sinnes of all the world lay so heauily vpon our Christ , and pressed him downe to death , there was a commotion of all the creatures of God , to see and behold so dolorous a spectacle : as when the sonne of God gaue his sacred soule , a sacrifice for our sinnes , who had no shelter but in the graue , for that opened to giue him passage , when the vaile of the Temple rent , and denied him sanctuarie . And now spare we a while to passe from these prodigies at Christ his birth , and death , to the wonders were wrought sithence , euen downe to our disasterous daies , whereby we may gather the neare approach of Christ his second comming to iudgment . The thought wherof so frighted Iob in his frailtie , that he wished the graue might be his couer , till the griefe thereof was past . I might tell of that great day , and it was the Lords day , when hee mightily declared himselfe to be the sonne of God , by the resurrection from the dead , and what maruell then , if vpon the approach of so glorious a presence , Sheal was shaken , graues were opened , and dead bodies did rise with him , and appeared vnto many in the holy citie , to the great wonder of all the world . And I might tell of that great day , and it was the Lords day , when at that high feast of penticost , the holy Ghost appeared in a visible signe , and was powred downe from God , and fell vpon his Apostles in so great abundance , what maruell I say , if vpon the approach of so powerfull a spirit , and presence , sounds from heauen , filled their eares like the rushing of a mightie wind , fiery clouen tungs filled their eyes , and mouths , to speake magnalia dei , to all nations vnder heauen , I say what meruell if feare with an astonishmēt filled their eyes , eares and hearts , when the Lord was about a worke of so great wonder , I leaue these holy wonders to the leaues of holy writ , wherein you are daily exercised , and by your holy patience I will follow the streame of some such signes as sithence haue fallē out , shewing a presence in God prepared to punish , without passion in man to preuent the danger by speedie repentance . Memorable is the destruction of Ierusalem by Tytus and Vespatian , 40. yeares after Christ his painefull passion , who prophecied of their ruine , because they repented not , nor did , or would know the day of their visitation , she would acknowledge no presence of the Lord in mercy , and therefore must feele the presence of her God in iudgement , yet not without prodigies , signes , and wonders , as harbingers of his wrath ; whereof Iosephus writeth much , and more then I can now stand to relate , being preuented with time , but reade his booke de bello Iudaico , and there ye shall find ▪ how first , a blasing Starre was seene in the ayre like vnto a sword hanging ouer the Citie , for more then a whole yeare together , threatning nothing lesse then fire and desolation , for their bloodie sinnes , the blood of the Prophets , and of that Iust one , crying vengeance to God in heauen , against that bloodie Citie . 2. Againe , at the feast of vnleavened bread in a great assemblie of people , and at nine of the clocke in the night , a bright light was seene in the Temple shining , and so continued for the space of halfe an houre , In token , that because they had quenched the holie lamps , and put out the light of the world , therefore the glorie of that house should be of no continuance . 3. Thirdly , at the same feast , and in the day time , when the High Priest was offering an Heyfer for the Sacrifice , she brought foorth a Lambe in the midst of the Temple , In signe , that though they thought they had killed that Lambe of God that taketh away the sinnes of the world , and that Moses should still haue liued when Christ was dead , yet should they see with their eyes , that the truth should rise out of that type , and when the Heyfer was slaine , yet the Lambe should liue ; yea , and that very Temple , stones and all , should turne to Greet , Ne populus redirit ad Iudaizmum , Lest the people might goe backe to Iudaizme . 4. Fourthly , nay yet more the great Brason doore as the Author saith , being at the East end of the Temple , which twentie men could hardly either open or shut at the sixt hower of the night flew open of it owne accord , shewing a new way and passage of Christ , to a better place and being , euen vnto a Tabernacle , not made with hands , but pitched in the high heauens , opening of it selfe , without helpe of any . 5. Together with these as Iosephus writeth in the 21. of May , a gastly spirit , of an vnspeakable height and bignes was seene in the citie , a pregnāt prodigie of their iminēt desolation , when Zim & Ohim , Skritchowles , Fairies , & Satyres , did haunt their houses , and fairest habitations . 6. Chariotes in the ayre & armed mē fighting by troups amōg the clouds appeared throughout al the Land of Iudea , & marched towards the Citie with fearce Encounters , all presages of their future fall , by the furie of warre which was at their doores , and yet they repented not . 7. Nay more , in a solemn feast , when the Priests were assembled by night , as their manner was to sacrifice , they heard this voice Migremus hinc , migremus hinc , let vs get hence , let vs get hence : the wonder they heard sell from heaven , enioyning them silence , and a cessation from all legall ceremonies and sacrifices now ended , both Priest , place , and offering , vpon the sole sacrifice of Christ , whom they had cruelly murthered , and therfore had need to be gone before the fire of his fierce wrath was kindled against that place , people and kingdome . Lastly , and of all other prodigies to provoke their repentance , vpon the Lords presence & neere approch , now ready to strike , it was not the least which fell out in one Iesus , the sonne of Ananias , of the vulgar sort , who foureteene yeeres before the siedge , & when al was in quiet , peace , and plentie , this sonne of Ananias comming to the feast of Tabernacles , when the manner was , that the Princes of the people should doe their devotions to God in the Temple , sodenly he cried out to the wonder of them all , A voyce from the East ; a voyce from the West , a voyce from the foure windes , a voyce vpon Ierusalem , a voyce vpon the Temple , a voyce vpon the Bride , and vpon the Bridegroome , a voyce vpon all the people : Thus night & day he ran through euery street , crying without thought of food , or regard of any ; insomuch as when he was beaten by the mighty ( impatient of the prodigie , ) I say beaten to the bare bones , he neither shedde a teare , or shewed himselfe suppliant , but at euery stroke stil cried out , Wo , woe , to the inhabitants of Ierusalem ; and thus continuing during all the time of the siege , and especially at their solemne feasts : At last , when the siege was at the hotest , running round about the walles of the City , without feare hee vttered the same voyce , and said , Woe to Ierusalem , was to the people , and woe to my selfe ; At which last woe , Sagitta ictus occumbebat , wounded with an arrow , hee fell downe dead . The vse is good , and for vs in the height of this our security , all these wonders and signes , euery man interpreted as the story saith , Pro sua libidine , euen as best pleased himselfe , some they neglected , some they corrected , some they contemned , donec patriae exidin , suaque pernieie eorum iniquitas confutata est , till their error with their wickednesse was corrected , with the destruction both of their country and of themselues , they killed their Prophets , they beleeved not Christ , whom when they had slaine , and silenced , then was it time for prodigies to speake , and say , O bloudy City , I dare giue remission vpon thy repentance , but I dare giue no rest vpon thy rebellions . Before the destruction of Troy , as Virgil reporteth , Fatis aperit Cassandra futuris , era Dei Iussunec vnquam credita Tencris ; Cassandra foretold it ruine , but could neuer be beleeved ; she spake from the holy Oracle , but was not heard : It s a fearefull thing when the Prophets are despised ; it s more fearefull when their Prophesies are set at nought ; but its fearefull aboue all feares , when fire is a falling downe frō heauen , that is , when we with our Prophets and prophesying prodigies speake , and wonders worke , and yet wee repent not : so it was with Israel , I pray God it bee not so with England . To speake of the signes , wonders and prodigies that shall be seene vpon the worlds ending ; I dare not , I cannot , that feare and fire oppresseth my spirits in the thoughts thereof : Et horret animus meminisse : my very mind and soule melteth at the heat thereof . And therefore hauing in some weake measure mentioned that dreadfull day heretofore in two other Sermons , I leaue it vnder a vayle , as Apelles did the imperfect portraiture of Agamemnon , father of Iphigenia , and come a little neerer home , euen downe to our dayes . Haue we no signes in heauen , or prodigies in earth , to moue our repentance ? Haue not the heavens of late yeeres strucke an alarum to provoke our prayers by vncoth signes , never seene before . It is some 40. yeeres agoe since that starre in the North appeared in Cassi●peia , whereat the Astronomers stood agast : Surely , it was some star of Bethlehem , conducting vs to that Babe of Bethlehem , Non in cunis ; sed in Cathedra , not lying swathled in the cratch , but advanced into his chaire of high estate , by a second birth of holy doctrine thē divulged through out all the world : when the Gospell should beget faith in more abundance , from the East , to the West , by North , and by South . I durst not thus presage of the effect of this star , were I not well warranted by the judgements of two worthy Divines , lights of this age , Du Plessis and Beza : who by that wonder in heauen , are bold to say , that the Lord hath prognosticated a second birth of Christ vpon the earth , by the preaching of the Gospell vnto all nations vnder heaven , neuer to bee backed by that wicked man , whom the Lord shall consume with the spirit of his mouth , and shal abolsh with the brightnesse of his comming , whereof these wonders in heauen are warnings on earth for all Gods children to bee prepared with our oyle , and our Lampes light to meet him in the cloudes , and so to bee caught vp to raign with him for ●ver . And so to the next . Not many yeeres after , and right ●pposite to that in the North , there appeared an other wonder in heauen , a blazing starre both great and fearefull , threatning some dangerous event to the Southerne parts of the world , which the Affiricans in some measure felt , when the Kings of Barbary and Portugall were slaine . The cinders of that starre yet kindleth a combustion in the hearts of the two Kings of Marocco and Fez , nor is the flame extinct in Spaine , but yet burneth in the breast of Sebastians blood , against that of Castile . And surely , it may bee a warning to all Christian Kings and Princes of the world , to stir vp their zeale , and melt their coldnes to fight for the christ●●● an faith against the Infidels , whi●… rather then they should liue vnco●…trolled , the heavens will threate●… their destruction by sheathing the●●… swords in the blood one of anothe●… Chronicles made it an honourabl● 〈◊〉 fight which christian Kings had and vndertooke against the Sarazens fo●… the holy land . But the holy Sepu●chre is now buried in oblivion , an● the Turke hath tied it to his taxe and territories , whom while Christian Kinges should resist with all their powers , & fight for the christiā faith , they fall in faction one against another , and so spend and blend their bloods together . Surely , Domestica mala maiora sunt lacrhymis ; these home bredde evils among christian kings , are greater than can be expressed with teares ; & therfore I leaue it in the silence of my soule , and to the praier of al Gods Saints , that their souraignes may ioyne in a holy warre against the Heathen . And so I passe ●…o the rest . That Mirabilis annus will never 〈◊〉 forgotten , when the seas , rockes 〈◊〉 shelues fought for England , and ●…ade vs so glorious by deliverance , 〈◊〉 the wonder of all Christen●ome . Nay more , I may not bee silent , ●…ow this our Goshen , and land of ●●…ht , was sodainely turned into an ●●…yptian darkenesse , when vpon 〈◊〉 darke Saturday , neere hie noone , at what time vsually the Sun giueth out his fairest shine , a sodaine darknesse was over all the land , and so fearefull , as men were at their wits ends , panted in soule , left off al secular care , & betook them to their best prayers , not knowing what would be the Issue , till the Lord againe , and ere wee thought vpon his mercy , remoued the judgement . In token of our intollerable neglect of the light of his Gospell , whereof that gloomy day was a sure Sacrament , taxing our dim sight with his sharpe censure , that because for a long season , the light had shined in darkenes , and the darkenes comprehended it not : he could if hee would remoue the candlesticke , candle and all , and put out the eye of faith , as hee had dearned the light of heauen . Nay more , and aboue al , I haue said to make the prodigie yet of greater wonder ; it was observed by many , how during the darkenes of the day , all thinges were husht , and so still , as leaues stirred not , beasts fed not , birds sung not , but stood agast as if they had beene filled with astonishment . And you know how not long after , this darke day , the light of Israel was put out fot a time , Queene Elizabeth died , a dearne day to England , had it not beene presently repayred with as cleare a light from Scotland , in whose Sunne-shine now wee walke , and sing still with solace the Songs of Sion in our owne land . It may be so sodaine a darkenes presenlty relieued with so great a light , was a Symball or Sacramenr of our Soueraignes , dead and liuing ; two peereles Princes , both relieued with their desired lights ; Hee of Englands honour , Shee of heavens glory ; yea , and we their Subjects delivered from that dark and dangerous night of Queene Elizabeths death , by the speedy arising , & luster of that morning starre , our Soveraigne Lord the King , whose day wee pray , may euer dawne . It may bee some sharpe sight may censure me in the applying of this darke day , to the death of Queen Elizabeth : yet dare I say , and I hope with good warranty , that when godly Kings and Princes die , Quid ni mundus ipss defleret eum principem esse rapiendum per quem duramundi istius rēperari solerent ; So saide Ambrose of the death of Theodosius : Why may not this worlde deplore such a Prince to bee taken away by the violence of death , as by whome the dangers and difficulties thereof haue beene moderated . Nay , hee proceedes further , and nearer the point I ayme at : Hoc nobis motus terrarum graves , hoc iuges pluviae minabantur , & vltra solitum caligo tenebrosior denunciabat , quod clementissimus Imperator Theodosius recessus esset è terris : This the great Earthquakes wee haue felt , with the continuall raine wee haue had , and a more palpable darkenesse than vsuallie we haue seene , haue denounced and threatned , that Theodosius a most milde and mercifull Emperour should depart this world . You are religiously wise to discerne of what is said : when Christ suffered , the Soueraigne of all Soveraignes , there was a commotion of all the creatures : All were moved to see and behold so dolorous a spectacle . Earth quaked , rockes riued , the Sunne was darkned , and the Moone became bloodie , Starres fell from Heauen , there was blood , fire , and the vapour of smoake , before that greate and notable day of the Lord came . And what was Iesus of Nazareth , other then a King , then conquering our enemies for a better world ? And what was Theodosius ? Queene Elizabeth with all of their rancks and Religion , lesse than Princes in his stead , to tule in this world : And why may not the creatures of God condole alike vpon their dissolutions ? Next , it will bee remembred whiles Chronicles can speake , how the earth was bound by a prodigious frost , to Londons wonder , when Thames was paved for cart and carriage , for horse and man , able in one day to support a waight of wonder , and vpon the other dissolved into weake Water . It pierced deepe into the bowels of the earth ; and to this day , the flowers , hearbes , plants and trees , ( nay more , man and beast , fish and fowle ) haue not recovered their decayed strength , but yet feele the effects thereof ; all to warne vs of our chillerie zeale to God , more colde then the Isickles hanging at our doores : and strange it is , that so many Sunne-shines as haue beene since , and showers of Gods mercies still powred vpon vs , should not melt our frozen hearts to more speedy repentance , and provoke vs to prayer , with more deuotion . I passe by many strange Eclipses , both of Sunne and Moone , more frequent and vniuersall than haue been of old : darkesome sun , bloody Moone , prognostications of our dearne light , and dead life in the Gospell of our Lord Iesus Christ : wherein with those glorious lights , the Sunne of righteousnesse seemes to bee vayled , as with the cloud and curtaine of our sinnes : Alas , and woe is mee therefore , wee are fallen from our first loue , wee worke not , wee shine not as wee did in the dayes of persecution , when fire and fagot fined vs for our God. And the late inundations with vnseasonable weather in their extremities , as of cold , so of heate , windes and tempests , are nothing lesse then prodigies of an irefull God , to tell vs of the deluge of our sinnes , that of the old world , swelling but 15. cubits aboue the highest hils : this reaching from the nethermost hell to the highest heavēs . The crie of our sins , reacheth the heavens , and euen there worketh our woe , by turning them this yeare into brasse , to make the land barren , and the next yeere dissoluing them into teares and showers , dropping downe for fatnesse , death and dearth : Quicquid id est timeo , whatsoeuer it is , I feare our rebellions against God , will make a commotion of all his Creatures against vs , both great and small , Elements and all ; never so much distempered as of late yeeres , that a man would thinke ( but that God hath promised , That Summer and Winter , and the seasons , shall uot cease so long as the earth remaineth ) the very foundations of the earth to be out of course , and which is more and worse then all I haue said , the armie of our sinnes may bring vpon vs an host of men from a far country , & of a fierce countenance , to tyrannize ouer vs , as it fell out oftē with the Iewes : as may be obserued in all the course of the scriptures , still as they sinned , God raised vp euer & anon one forraigne power or other to chastise them , till at lēgth the whole armie of their sins ioyned in one , that is to say , come to the height of all impietie , called frō a far country , an other armie , euen the fierce Romanes , who brought vpon them a final desolation . And haue we no reason to feare the Romanists ? hauing so many of them alreadie in our bosomes , swarming in all places of the land , neuer more bold & cōfidēt then at this day : As I said before , so I say againe , quicquid id est timeo , I say no more . And so much out of my loue and loyaltie to God , my Prince and countrey , as a watchman , and by vertue of my calling , I may be bold to say , for Res est solliciti plena timoris amor . Loue is full of fearefulnes . Nor is it least in obseruance , though last in succession , which fell out in the Northerne parts of this kingdome , in Aprill last , and in the parish where I dwell , and haue my pasteral charge , witnes fiue hundreth more besides my selfe , who beheld with astonishment that fearefull spectacle . To wit , a dead childe , base borne , of lewd parents , hauing foure leggs , and foure armes , all out of the bulke of one bodie , with fingers and toes proportionable : which bodie had two bellies and two nauels forward , with one plaine backe , without seame or diuision , it had but one head , and that of a reasonable proportion , with two faces , the one looking forward , and the other backward : either face had two eyes , two eares , a nose & a mouth perfect , nor was there in the seueral members thereof , any blemish or disproportion saue in the moulding , the sexe was female , and the mother was deliuered but halfe an houre before this strange birth of a perfect womā childe , which was baptized at our Church and yet liueth . To presage what may follow , I cannot , neithere dare I , lest I seeme disasterous ; onely let it tax our mishapen liues , so farre degenerate from the simplicitie of the old world , wherein both virginall and coniugall chastitie , were prized with honour , where now with many it is almost dishonourable to be honest . Iudah with Thamar left his claoke , to verifie his lust , but Ioseph with Potiphers wife lost his cloke to vilifie his lust . Many Iudaes , fewe Iosephs in these adulterous daies , wherein men doe rather solace themselues , then sorrow for that sinne , of which I may say , Lex Iulia dormis ? Nay Lex Iehoua dormis , O thou law of God ? why sleepest thou ? The many legges and armes may tax our vntollerable pride , and auerise , reaching heere , and treading there yea in robbing well nere all Gods creatures , to fil the belly & cloath the backe , with costly and garish sutes , madding the minde , and making bodies monstrous , might Iacob and Rahel rise out of their graues , to behold their children that tread vpon them , they could not but deeme them of a monstrous birth . Two mouthes taking in , & two bellies casting out , taxe our insatiable desire of belly cheere & drunkennes , exoticall sins , and neuer but of late , a staine to this English Nation , In philtris philistinorū Sampson fell , Et Ebrietas decepit quē Sodoma non decepit , Wine made him sinfull , whom Sodome could not deceiue . Lastly , two faces may taxe the world of palpable hypocrisie , diuellish deceit , & damned equiuocation : First , in vs Protestants whiles we say we beleeue , and yet do not liue the life of the Gospel we professe : wherein we doe but Sophisticate with the Lord , & equivocate with his Saints : for what auayleth it , a tōgue to speake well , with a mentall reseruation to do euill ? Next , it may seeme to taxe the damnable doctrine of our Romish equiuocators , who are double faced to deface all truth , and to destroy all commerse both with God and man , whiles they say , Dafallere , da Iustum , sanctumque videri , Lord giue me to deceiue , and yet that I may seeme a Saint . Pyrrus & Vlisses , as you may read in Sophocles being sent to Lemno● to take from Philoctetes Hercules his arrowes ; The two Legats aduised , by what meanes they might best wrest them out of his hands : Vlisses affirmed , it was best to doe it by lying and deceit : Pyrrus answered no , I like not of that , because I neuer vsed it , but alwaies loued the truth as my father and Ancestors haue euer done . Wherunto Vlisses replyed , y e when he was a yoūg man he was of that mind : but now being old , he had learned by long experience , dearely bought , that the surest way & best art in mans life , is , Fallere & mentiri . Many of this age are of Vlisses minde , especially the Iesuited crue of damned equiuocators : but true borne Israelites are of Pyrrus spirit : ( great is the truth & preuayleth , is the sweete poesie of their profession , both in themselues , friēds , & families ) yea & they resolue vpon the doctrine of their maister Christ , that the truth shal make them free : As also Quod non patitur ludum fama , fides , occulus , that eyes honours and othes , will not be ie sted withall . But to proceed yet further , and make vse of the prodigie , it is respectiue , how when the Prince was dead this birth was borne , It was in the Autum of the yeare , when Prince Henry that sweet blossome was blasted , with the dampe of our sinnes , and so as with this faire flower , fell all the flowers of the field , leaues of trees , and Roses in our garden , they would not flourish while Henry was a falling , but fel with him . Woe vnto vs that euer we sinned , so faire a Prince , so pious and so puisāt to fal in a day , was such a stroke as shooke the Cedars with the shrubs and might yet well beseeme our sacke cloth and ashes : but this base birth was borne in the spring following , to tax vs , as with the growth of our monstrous sinnes , so to teach vs withall , that sithence the faire feature of a Prince so well fashioned in his life , was so soone forgotten in his death , the Lord would tempt vs , with a prodigious birth for so vnualuable a losse : nor is it strange a sinfull people should be so threatned , because it is vsuall with God to punish our pleasures by contrarie passions , as he did the daughters of Sion , when in steed of sweet sauour : hee threatned a stinke , and in steed ●f a girdle a rent , in steed of brothered haire , baldnes : in steed of a stomacher , a girding of sacke , and sunburning for beautie : & why not England , in steed of a Royal & religious issue whereof we are vnworthie , with a monsterous birth and mishapen broode , of that whore of Babel , whose Romish faith and faction the Lord he knoweth doth daily breed euen in the bowels of the kingdom , wherin there are but to many doublefaced , double harted , and double handed , fawning , stil vpon vs and yet threatning our destruction , both with eie , heart , and hand , could they but gaine the opportunitie . I speake not this to dismay any , but to charge vs of vnthankefulnes : for yet we are blessed with the hopefull issue of moe Princes , and with many drops of much royall blood , and by the grace of God , this strong gable of so many cords , wil neuer be broken if our sinnes burst it not , yet with this caution , that we repaire the ruines of this our late losse , with speedie repentance , and pray withall , that God would establish the remaine of our religious hope , for his sonnes sake , and Syons safetie . O but he hath left a desolate court ! I answere , as Ambrose did of Theodotius , Non sunt destituti , quos pietatis sua reliquit haeredes , they are not forsaken or left desolate , whom he hath left heires and successors of his princely vertues , Religion , puissance , pietie , and clemencie : the brightnes whereof will shine to Gods glory , and Englands honour , so long as Chronicles can speake , and bookes be opened . I might here obserue as many moe haue done , what presages fell out vpon the fall of this faire flower and peerelesse Prince , how the two glorious creatures of God , both Sunne and Monne were troubled , the Sunne scarce seene of twentie daies before his death , the Moone opposed with a mightie Rainbowe , in the dead and and darkenes of the night , bended ouer that house of mourning where he died . I might tell how the ayre , earth , and clouds , seemed to be sensible of his fall , and to condole his death , whiles strange windes , storms , and tempests , with continually shewers , raignes , and floods . Many darke daies , Clouds , and foggie mists , were vpon vs , to warne vs of our woe , as formerly hath beene obserued of Theodotius and Queene Elizabeth , before their deaths . Nor can I passe without passion , what fell out in the sommer before Prince Henry died , at Chattam . Where and when a swarme of Bees knit vpon the maine mast of that Royall ship , he had made for Englands defence , tellng vs , that ere long Angels foode from heauen , more sweet then Hony , or the hony Combe , should fill the soule of this Saint to glory and Immortalie : yea and swarmes of Gods holy Angels should come downe to fetch him from the maine mast of this earthly kingdome aboue the heauen of heauens , there to raigne with God and his Christ for euer . A blessed Bee dedeliuered from the sting of sinne and death , to the endlesse glorie of life and immortalitie , neuer to sin or die any more . Nay more then all I haue yet said , to make good that there is not an euill in the Citie which the Lord will not reuale to some of his Prophets , that Prophet who preached in the morning of his sicknes pointed from aboue at the period of his life , when he vttered that text and truth , Man that is borne of a woman , hath but a short time to liue , and is full of miserie . It was powerfull in the preacher , and passionate in the Prince , to bring him to the thoughts of his mortalitie . And so my deare brethren , to conclude and make vse of all these fearefull signes and prodigies , let all these together strike out an allarum to praier and repentance , yea , and to godly sorrow , neuer to be repented of : by the sweet perfume and priuiledge whereof , soules are saued , and bodies deliuered from threatned dangers . And not bodies onely , that is to say , particular persons , but states and kingdomes are preserued from all malice of the creatures , be they neuer so implacable . Are there monstrous and vntimely birthes ? pray to be regenerate and borne a new , not of mortall seede , but immortall by the word of God , that liueth and endureth for euer . Are there fearefull thunderclaps making thy wild heart to shake like the wildernes of Cades ? stand in awe and sinne not : common with thine owne heart in thy chamber , and be still : say withall , it is thou Lord onely , that makest me dwell in safetie . Are the Sonne and Moone eclipsed deficient in their light , darke and bloodie ? The foole chaungeth like the Moone ; So saith Siracides ; and thou art changeable ô Christian , when by the motion of Gods spirit , thou begins to be religious , and by and by falles to be sacriligious , Sacriligium creatori committitur dum imbecillitas ascribitur creaturae . And therefore it s not the Moone that laboureth for her light , but it s thou that labourest in thy sinnes , it s thou that chaungest like the Moone . O if I might say , we fooles chaunge like the Moone , for shee shortly returnes to her fulnes : we fooles linger our conuersation . Illa velociter colligit quod amiserat lumen : tu nec tarde fidem recipis quam negasti : The Moone doth speedily gaine againe her light , that she hath lost , we fooles doe hardly in any time recouer the faith we haue denied . What should I say more : Luna defectum luminis patitur ; tu salutis : The Moone suffereth but the losse of her light , thou of thy saluation . Grauior ergo tua quam lunae mutatio . More dangerous therefore by much is the eclipse of thy soule , than is the eclipse either of Sunne or Moone . But it may be some man will say : doth neither Sunne nor Moone labour in the eclipse , doubtles they doe , and that continually . For we cannot denie but they labour with other creatures , as the Apostle saith , and grone with vs , also trauelling in paine together , vnto this present , desiring the day of their deliuerance out of the vanitie of corruption , wherein they are . Leaue off therefore to looke vpon the defects of those glorious lights , vnles thou looke vpon the staines and blemishes of thy wicked life . For how is it possible for the drunkard in his wine , the wanton in his lust , or the couetous man in his wealth , to looke vpon the Moone , and see the things that are in heauen , when he knoweth not rightly how to vse or discerne of things that are on earth ? Are there new Stars vncoth and vnknowne ? Doe they blaze in the heauens and moue thee to wonder , what may be the effect ? Say with the Sages , and then art thou wise , vidimus stellam eius in oriente , &c. wee haue seene his Star in the East , and are come to worship him : him , not it : lest any man might bake cakes , to the Queene of heauen , & adore the creature , for the Creator . Yet follow it till it come to the place where the babe is : then leaue it , and offer of thy Gold , Myrrhe , & Frankencence : that is , when these signes in heauen , & prodigies on earth , haue brought thee to the sense of thy sinne , and sight of thy Sauiour , offer vp the sweet perfume of thy praier & praise , an euening and morning sacrifice vnto thy Christ . Lastly , are there rumors of warres abroad in the world , or warres at home , woes and wonders , euen at thy doores , Hannibal ad portas , Is the enemie at thy gates ? Are the Barbarians abroad , and is the Turke in armes ? Vibrans hastam in Christianos , breathing after Christian blood : desine peccare & ciuitas non peribit , cease to sinne , and the citie shall not be sacked . Quid fugis patriam si vis saluus esse tua potius peccata subter fuge si tu peccare deseris victus est inimicus . Why leauest thou thy country ? nay rather if thou wouldest be safe , flee from thy sinnes , if thou leaue off sinning the enemie is conquered . And how is he conquered ? Non Gladio Golias sed lapide , prosternitur : Goliah was not slaine with a sword , but with a stone out of a sling : that is to say , by powerfull praier . For so saith Dauid , thou commest to me with a sword , and with a speare , and with a shield , but I come to thee in the name of the Lord of Hosts whom thou hast rayled vpon . And thus you see how the Drum of deuotion , in the hand of Gods creatures , ( though senseles of themselues , yet sensible of our sinnes ) hath stroken an allarum to praier . Now let vs smell to that sweet perfume , and presse both the power and priuiledge thereof to saue , out of these words : It shall be that whosoeuer shall call on the name of the Lord shall be saued . But because I haue wearied you ouermuch in this , I will spare both my selfe and you till a further opportunitie . And so let vs pray : O eternall God and most mercifull father , &c. The end of the first Sermon . THE SECOND Sermon . THE PERFVME OF PRAYER . THE ARROWE OF OVR deliuerance in the daies of danger , when signes from heauen , and Prodigies on earth , are on vs to moue our repentance . Acts. 2. 21. And it shall be , that whosoeuer shall call vpon the name of the Lord , shall be saued . SIgnes in heauen , and prodigies on earth ( as I haue told you , ) are nothing else but drums of deuotion , prouoking our prayer , in the sweet perfume whereof , whiles we walke , the Lord will either deliuer vs from deserued iudgements , or giue vs patience to abide the fyrie triall , And therfore pardon me yet further to ceaze vpon your religious eares , and hearts , on Gods behalfe , and in tender of your saued soules . Pardon me to presse you to powerfull praier , thereby to make the Lord propitious , ayding , & assisting , when workes of wonder , both aboue and belowe , doe threaten our destruction . The wicked in that day shal wring their hands , rent their garments , teare their haire , and cry vpon the mountaines to fall vpon them : but the godly shall haue boldnes in that day , they shall lift vp their heads , and knowe that the day of their redemption draweth neere : yea , & as it is in my text , they shall call vpon the name of the Lord , and be saued . I say , all such as feare God , shall feare no fire , but call vpon the name of the Lord and be saued . Yet so , as the holy Ghost euer giues the gust , power , and spirit of prayer , without which it is no perfume , but a stinch in the nosthrills of the Lord of Host . And therefore as you may here see the blessed Apostle clearing the imputation of Drunkennes , both in himselfe , and the rest his associats , euen in the height of that high feast of Penticost , doth in ebriat the soules of Gods Saints , with a pregnant prophesie of the abundance of the spirit which should glad the hearts of the godly in the latter daies . So then I may safely say , that as the fire is knowne by it heate , the Sunne by it light , and the tree by it fruit , so may you by prayer , know whether the spirit of God be in you or no : As also whether ye shall be saued when prodigies are abroad , wonders in heauen aboue , and tokens on earth beneath , blood and fire and the vapour of smoake . Much prayer , and much passion , is euer from a powerfull spirit , and it argueth a Royall presence of the holy Ghost for euen as : in water face answereth face , so in plea of saluation , spirit answereth spirit , Gods spirit answereth our spirit , that we are his children , yea and the insence of our prayer ; answereth the perfume of his spirit , in which sweet ayre we are carried and breath vnto saluation . VVhy then it may seeme , where there is much prayer , there is much spirit ; where there is little praier , there is little spirit ; and where there is no prayer , there is no spirit ; and if who soeuer shall call vppon the name of the Lord , hath much spirit , and shall bee saved ; it will follow that whosoeuer shall not call vpon the name of the Lord , hath no spirit , and shall not be saved . And I cannot but wonder , that sith the vision is for an appointed time , and now is the time ( euen in the latter daies , which are the dayes of Christ ) wherein God hath promised to power out his spirit vpon all flesh , euen the spirit of grace and compassion , so as euery one should weepe apart , because of him whom they haue pierced ; And yet our praier should be so scanted , and our spirits so dull , as wee seeme to bee dead in our deuotion . Surely wee dire the Deity with our sinnes , wee quench the spirit , wee grieue it ; wee despite it , and therefore wee pray not , because the spirit breathes not . Some few droppes of this heauenly fountaine distilled vpon the Patriarkes and Prophets of old , but the cundits of grace were neuer so fully opened as in these latter dayes of Christ , when with the effusion of his blood , hee vented out the abundance of his spirit , and powred it vpon all flesh ; and is it not strange thē , that men should so liue , as if they stood in doubt , whether there bee an holy Ghost or no ; and in these last dayes of mans redemption , they should breath more weakly , and pray more faintly then in the first dayes of the worlds creation ; when Abel was slaine by Caine ; it is of speciall observation , that vntill the dayes of Enoch , men were silent in their deuotion , and cared not for their God , for then as it is in the Text , men beganne to call vpon the name of the Lord ; Caines sinne had so corrupted Seths seed & sanctity , that till Enoch repaired the ruines by his holy profession , there was little prayer , little spirit , litle pietie in that world . It is said of Enoch , that hee walked with God , and was no more seene : It was his speciall priviledge so to bee rapt vp , else moe had followed after , but they wanted his spirit , his prayer , and the familiarity hee had with God ; it was a bad world , for the spirit breathed not , and therefore men prayed not . When all flesh had corrupted their wayes , so as God looked down from heaven , to see if there were any that were good , and there was not one good , no not one ; then mans wickednesse wallowed in the water of his destruction ; Noah prayed , and hee was preserved , the rest called not vpon the name of the Lord , and therefore perished . I might tell of Abraham , Isaacke , Iacob , Moses , Samuel and Ioshua , how plentifull the spirit was in them , and how powerfully they prayed in their dayes : yet from a sparing spirit which breathed but vpon few , besides their owne families . So might I speake of al the renowmed Kings of Israel , and Iudah ; of inspired Prophets , holy men , and godly Matrones , down to the dayes of Christ , all of blessed memory , for feruent prayer , and frequent : yea , and from a powerfull spirit : yet limited to their peculiars , and as it were confined within the borders of Paleftine , till Siloh came , meane our Christ , the Messias and Saviour of all the world ; who , as I haue said , with the effusion of his blood , powred out the abundance of his spirit vpon all flesh ; I say with Zacharie , the spirit of prayer and compassion , that the godly might mourne , because of him whome they had pierced . The Issue is sweet , and the doctrine is Orthodoxall , taken from the practises of the godly in all ages ; neuer was it yet seen or heard , that euer man prayed , preached , or pray sed aright , but as the spirit gaue him vtterance . The holy Ghost is the holie guide of all our holy actions , it is the seasoner of the soule , and the moulder of all our sanctity ; it is the mother of piety , and it openeth the doore to all true deuotion ; where it breathes , there is the perfume of Prayer ; where it breathes not , there is sinne in silence , without cry or calling vpon the name of the Lord , that they might be saued . The creatures as it is in Paul , may grone , wee may grieue and sigh in our selues , waiting for the adoption , euen the redemption of our bodies , in the salvation of our so ules : but yet it is the spirite that helpeth our frailety , and so , whereas wee know not how to pray as wee ought , the spirit it selfe maketh request for vs , with signes that cannot bee vttered ; for hee that searcheth the hearts , knoweth what is the meaning of the spirit , and he maketh requests for the Saints , according to the will of God. If the Apostles could haue tolde how to haue prayed of themselues , they would neuer haue gon to Christ to haue taken out the lesson , nor said , Maister , teach vs how to pray : but they knew that the holy Ghost and he were all one , and therefore would fetch that sweet perfume from his blessed breath , they knew that grace was powdered in his lipps , because God had blessed him for euer . Well then I say no more but this , to presse out this sweete perfume of prayer , to be practised of all with vnwearied diligence . 1. That there is an house of prayer , and the Lord hath purged it . 2. There is a day of prayer , and the Lord hath sanctified it . 3. There is an heart for prayer , and the Lord hath possessed it . 4. There is a mouth for prayer , and the Lord hath opened it . 5. There is a president for prayer , and the Lord hath enioyned it . 6. There is a premiū or reward for prayer , and the Lord hath giuen it , euen saluation to out soules : for so saith the text , It shall be that whosoeuer shall call vpon the name of the Lord shall be saued , Nay & if none of these were , yet because we are fallen into the last and worst daies of the world , wherein sinne was neuer so sinfull , deferued iudgements , neuer more doubtfull , nor Sathan so busie to bestir himself , for that he hath but a short time : It might moue vs to be no lesse feruent then frequent in prayer , and the rather , for that wonders , signes , & prodigies , harbingers of Gods wrath are vpon vs , yea Hanibal , ad Portas , iudgemēt is at our doores : Oh , pray , pray , pray , neuer more need to pray . But it may be ye know not how to pray , and therefore ye aske and haue not , because ye aske amisse , ye seeke and find not , because ye seeke amisse . For euery man seekes his owne , either of pleasure , or profit , but fewe the things that are of Iesus Christ : and therefore spare me , while I tender to your religious eares and harts , a modell of prayer , where after if you fashion your deuotion , ye may be sure , both to haue audience , and answere from the Lord. Wherein , first consider the manner how to pray , which is your preparation . Secondly , remoue the impediments that hinder prayer , which is your pollution . Thirdly , respect the incouragement , ve haue to pray , because of the premium and rich reward which is saluation : for it shall be that whosoeuer shall call vpon the name of the Lord shall be saued . And first for the manner , how must I call , that I may be heard ? how must I be prepared that I may make the Lord propitious , and readie to helpe in time of need ? how may I make him to returne my prayers into my bosome , while I double my plaints within my brest ? I must first call in faith , for without faith it is not possible to please God : faith is the salt of the sacrifice that makes it sau●rie : it is the Star guiding , it is the piller of fire conducting , it is the hand reaching , it is the spirit breathing , a passion from vs more sweete then Incense in the nostrills of the Lord of Host . In my faith I haue full assurance that I shall be heard , answered , & obtaine my desires , for Christ so promised when he cursed the barren tree , and blessed the batsome heart thus , Whatsoeuer ye desire when ye pray , beleeue that ye shall haue it , and it shall be done vnto you . And Iames the Sonne of thunder , before the call of praier sent out the fire of faith , like lightning , before y e clap , when he said , If any man lacke wisdome , let him aske of God , which giueth to all men liberally , and reprocheth no man , and it shall be giuen him , but let him aske in faith , and wauer not , &c. Yea & Dauid was of this consort , when he sung to y e solace of his soule , The Lord is neare vnto all that call vpon him , yea to all that call vpon him faithfully . What should I say more , our faith is the victorie by which we ouercome the world , it is danted with no difficulties , it passeth for no impossibilities , it extent reacheth far , euen from the nethermost hell to the highest heauens . Secondly , as I must call in faith if I will be heard , so must I pray in humilitie , if I will haue answere : for he hath regarded the lowe degree of his handmaid , it was her virginall voyce , and in the humblenes of her heart she was exalted with her God. O it s an excellent vertue , when honor is humbled , and humilitie is honored with the title of blessednes , as it was with Mary . Iudeths humilitie pulled downe the Assirian pride , when powring out her prayer to God for the deliuerance of her people , she said . Thy power standeth not in the multitude , nor thy might in strong men , but thou O Lord art the helpe of the humble and little ones . Aron and Hur must hold vp Moses hands , lest he might seeme to be exalted in his owne strēgth . And when Hester the Queen was to deale with her God by prayer , she put off her princely robes , but when she went to the Kings Pallace she put them on : to teach vs , that we may not deale with God as with men , for hee will be better pleased with our pouertie then with our pride : with our sackecloth and ashes , then with our silke and sables . I , and the child will goe alone , so said Abraham of his beloued Isaacke , I and my miserie will goe alone , so saith the humbled soule vnto his mercifull Sauiour . No plea with God like the pore mans plea , and to goe informa pauperis , is the best plea in heauen , though it be the worst on earth . Thirdly , as the Lord must be called vpon in faith and humilitie , so must he be applied with good zeale and affection : no perfume of prayer but from a passionate heart , a broken and contrite heart God will neuer despise , his eye and his answere is towards all such , according to that of the prophet , To him will I looke , euen to him that is poore and of a lowly troubled spirit , and trembleth at my words . Moses said nothing , and yet he cryed vnto the Lord , it was a passionate prayer , not from Laodecean lippes , but from a fyrie spirit , as with Anna when she powred out her soule before the Lord in the day of her barrennes . Dauids affection in his prayer , was much kindled with the oole of zeale , when he cryed vnto the Lord , it was more inflamed when he watered his couch with his teares , for the sinnes of his soule , but most of all battered when he rored within , for aflictions without , Iacob wept & prayed & fou●d . God at Bethel , So did good Ezekias when he turned him to the wall and wept , saying , Attenuati sunt occuli mei suspicientes in coelum , mine eyes are wearie with watching vpon my God , and I had fainted in my miserie , had he not turned to me in mercy , & said ; I haue heard thy prayers , and seene thy teares . What should I say more , Mardoche in the midst of the citie , cryed to God with a great crie and a bitter , and he was heard in that he desired : so was Christ vpon the tree , when greeued in soule , he washed away our staines in blood & teares . It was Augustines sorrow , when thinking vpon his vaine passions , he said , flebam Didonem morientem ob amorem Aeneae , I wept for Dido , dying for the loue of Aeneas . but alas and woe is me therfore , I seldome wept for my Sauiour dying for my sinne , nor yet for my selfe liuing in my sinne . Surely teares and prayers are church weapons , and I may conclude as Ambrose did with Monacha Augustines Mother , when she wept after his conuersion , vade a me ita viuas , fieri non potest vt filius istarum lachrimarum pereat , Goe from me thou mournfull mother , and doe as thou doest , it can neuer be that a son of all these teares should euer perish So dare I say of the Saints of God , sorrowing & weeping , either for their owne sinnes or others , it can not be that children of al these teares should euer perish . I passe to the fourth , which is from our feruencie in prayer , to our frequent and often praying , thereby to importune y e Lord , to be propitious , euer wrastling as Iacob did , and neuer leauing him without a blessing . Nor as it is in the Prophet , giuing him no rest till he repaire our ruines : for the kingdome of heauen suffereth violence , and the violent catch it , yea and the Lord is ours by much intreatie , as we are his by many allurements . O that our prayer were with more assiduitie , much and continual , as euer needing , & therefore alwaies begging . Eliah when he prayed for raine , sent his seruant seauen times to see if y e Lord would answere his sighs with a shewer , from the top of Carmell he crowched vnto the earth , and put his face betweene his knees , I say seuē times he prayed with passion , and the Lord was propitius , he fainted not , but continued crying , til the clouds dropped downe fatnes , he prayed with passion , while the king was at his repast , Ahab in his chamber eating , but Eliah vpon Carmel praying . Iob must fast & pray , all the while his children did feast and play , his prayers , his teares , and his sacrifice still went out , as the daies of their banqueting went about : for so saith the text , thus did Iob euery day : Darius sealed y e decree , and Daniel dread it not , but continued his prayer , and was instant with God , three times a day vpō his knees with his face towards Ierusalem , and his windowe open that way : both to stir vp himselfe with the remembrance of Gods promise to al such as should pray towards that house . As also that all might see , he dread no danger of the Lions denne , but had rather die ten thonsand deathes then yeeld to their Idolatrie . And surely , Dauid was much in prayer , when hee said , Euening and morning , and at noone day will I pray , & make a noise , and he will heaere me . So Paul , when hee said , in prayer often , it was his dayly exercise , and what hee practised himselfe , he preached to others , when hee said , pray continually . Fifthly , as our prayers must bee often in respect of times : so must they not bee limitted in regard of places , whether in the great congregation , and in publike , or abroad in the field , lesse publike , or in private at home , when thou art shut in thy closet , and art still , there is a christian liberty , and freedome in all , so thy deuction bee done without schisme , and separation ; for thou art not onely tyed vnto the Temple , but thy chamber , field , and garden , the moūtaines , dales and wildernesse , dennes , caues , and hollowes of the earth are sacred for thy devotions . When Iacob prayed against Esau his brother , in that his dangerous peregrination to Bethel , hee diuided himselfe from his family , that hee might the nearer bee ioyned to God in his praier , hee sent his two wiues , and his eleuen children ouer the ●iuer Iabbocke , with all hee had ; and when himselfe was left alone , there wrastled with him a man to the dawning of the day ; he alone a Saint , and in secret , wept and prayed , and found God at Bethel . Moses meditations were mentall , secret , and silent , when alone he cried to God , and yet saide nothing . And Dauid a part made his prayer for the adulterous child , when groueling vpon the ground , hee grieued and groned alone ; Demissa turba ascendit Iesus in montem solus orare . And Peter at Ioppa prayed apart , when in an higher roome he fel into a trance , and prayed so long , that hee languished , yet saw the vision , and heard the voice that filled his soule with solace ; I might tell of Iudith her Cell , and secret , when shee made her turret a temple to pray in . All is but this as Bazil saith , Oratio secretū postulat , Soules would be secret in their sanctitie , and from euery place , there is a passage to his presence . The temple , the street , the chamber , the orchard , field , and wilde desart , the mountain , dales , and wildernes , the dungion , denne , and dunghill , are Sanctuaries to Gods Saints , are sacred for all our prayers , prayses , and passages , to God in the day of our affliction . Thus haue I told you how to pray , that yee may bee heard , how to call , that yee may bee answered . It now remaineth , wee beware of such impediments , lets , and hindrances , as diuide betwixt God and vs , making the Lord lesse gracious in heaven , by how much more graceles wee are on earth . And so we come to the second part . Now that which letteth first , is the sinne of not hearing the word . That wickednesse is the first wall , or partition ; that beateth backe prayer , the arrow of our deliuerance : I say , wickednesse , as in them that pray , so in them that are prayed for . It must bee purged from both , before the Lord will either heare or answere ; Iustified by that of Salomon : Because I have called & yee refused , I haue stretched forth my hand , and none would regard , I will laugh at your destruction , and mocke when your feare commeth . VVhere , and if yee read on , yee shall finde , how such impietie stoppeth all passage to God , his care frō hearing , his hand from helping , his speech & presence from all reliefe ; Then shall they call mee , saith wisdom , but I wil not answere , they shall seeke mee earely , but they shall not finde me , because they hated knowledge , and did not choose the feare of the Lord. A wofull warning to all such , as eyther neglect , despise , or trample vnder foot the blood of the covenāt , I meane all such as are weary of the word of God , and despise preaching , they shall call , and not be heard ; they shal crie , and not bee answered ; nay , that which is wel worse , and yet more dolourous , He that turneth away , his eare frō hearing the Law , euen his praier shall be abhominable . Some thinke they please God if they pray & heare not , they must bee warned , they pester not the Lords presence with so stinking a breath , in stead of more sweet perfume , and while they would make themselues acceptable to God for their much praying , they become not abhominable for their seldome hearing ; they thinke to bee heard , saith our Sauiour , for their much babling ; as and if hee should say , correcting that error ; nay rather , they shall bee answered for their diligent hearing . Secondly , as the eare must bee prepared for hearing , that our prayers may haue passage ; so must wee lift vp pure hands to God , that wee may haue audience ; for a good life must lead a good praier , according to that , Oratio nisi bona vita praecedat non exauditur : or at least , ●hey must goe together without distraction ; for as one hath well said , qui rectè nouit orare rectê nouit viuere , Hee that can tell how to pray well , knoweth how to liue well . God by the Prophet taxeth Israel of great impietie , in that their declining estate , and therefore would endure no entreaty , but vpon their conformity . When you shall stretch out your hands , I will hide mine eyes from you , and though you make many prayers , I will not heare , for your hands are full of blood : but wash you , make you cleane , take away the euill of your workes from before your eyes , cease to doe evill , learne to doe well seeke iudgement , relieue the oppressed , iudge the fatherlesse , and defend the widdow : Then come , and let vs reason together , saith the Lord , though your sinnes were as crimson , they shall bee white as snow , though they were red like skarlet , they shall be as wooll . The same Prophet from the same God , and to the same people , yet further presseth Israels impietie against the Lord , whereby hee seemeth lesse placable , whilest they charge him of impotency , that he cannot helpe , and of dulnesse that he cannot heare : but he yeelds them a more solide reason of his restraint , euen their wickednesse , the wall of separation that keepes them asunder : For , Behold saith the Prophet , The Lords hand is not shortned that hee cannot saue , neither is his eare heauy that it cannot heare : but your iniquities haue separated betweene you and your God , and your sinnes haue hid his face from you , that hee will not heare . Sinnes ? and what sinnes ? reade the wordes that follow , sinnes of Israel then , sinnes of England now : what marvell then , if wee pray and speed no better then Israel then did ; for if wee blend in sinne with Israel , why should wee not blend in judgements with them ? And these are the sinnes of Israel and Iudah , wherewithall they are charged , ô that our English Iudah were well discharged of them . Your hands saith God by the Prophet , are defiled with blood : crueltie is in your waies , your fingers are full of iniquitie , they receiue bribes , and are nimble to spoyle . Your lippes speake lies , who can be beleeued ? mel in ore verba lactis , fel in corde fraus in factis , there is hony in the mouth , but gaule in the heart , good words , but euill deeds . 7 No man calleth for iustice , truth perisheth in the streete , equitie cannot enter , and hee that refraineth from euill , maketh himselfe a prey . The Lord saw this , and was displeased with Israel , and yet their greatest vanitie was in this , that they thought their day of sinning would euer downe , they dread no iudgement till it was at their doores , and fell vpon them . Thus infected my deare brethren with sinne , how should wee thinke not to be afflicted for our sin ? how may we expect from the Lord either audience or answere , when we pray ? Templum domini will serue no turne in this our temporising age , if our sins make a separation betweene God and vs. When the cloud of Israels sinne had shadowed the face of the Lord shining , Ieremiah laid downe his lamentation thus . Thou hast couered thy face with a cloud , that our prayers should nor passe through . And it was the greatest griefe that euer came to Sauls hart , when he said , sighing , The Lord is departed from me , and answereth me no more . Where if you marke the storie , ye shall find how Sathan found him , when the Lord had left him , and when the holy Oracle was silent , the hollow vault at Endor spake : to teach vs , that if we will not know there is a God , we shall be taught that there is a diuell . Zim and Ohim wil haunt our habitations , and the witch at Endor will endaunger our dwellings . A third wall of separation stopping the passage of our prayer to God , is the sinne of vnmercifulnes towards the poore : for as the wiseman saith , He that stoppeth his eare at the crying of the poore , he also shall cry and not be heard , vnmercifulnes towards the poore , was one of the sins of Sodome , and little doe I doubt but it stopt the passage of Abrahams prayer , euen frō fiftie to tenne mercifull men not found in Sodome for whose sake the Lord might spare the rest . The vse is good , I pray God the teares of the poore hinder not the prayers of the rich : many are oppressed , & yet are not pittied : we can goe to no pulpit , but they presse our harts to prouoke our speech , & all I can say is this , take heed , for as ye know , he y t would not giue a crum of comfort , was denied a drop of mercy , and not to pittie the poore on earth , it cannot but hinder your prayer in heauē . Fourthly , if you long after audience , and answere frō God , of that ye pray for , you must beware of malice , and picke out that poyson : you must forgiue , that you may be forgiuen : yea and which is yet more , you must pray for your worst enemie , that you may preuaile with your best friend . That friend hath well aduised thee as a friend , saying , When ye shall stand and pray , forgiue , if ye haue any thing against any man , that your father also which is in heauen , may forgiue you your trespasses . Ye aske saith a brother of the Lord , and yet ye receiue not , because ye aske amisse , that ye might lay the same out on your pleasures : It s a foolish pleasure on earth , that beates backe a prayer from heauen : It s a foolish passage with man , that stops a passage with God. And so for conclusion of this poynt , be warned , that as you heighten your prayers vpward , so you lessen your sinnes downward . And with Siracides returne vnto the Lord , and forsake thy sinnes , make thy prayer before his face , and diminish the offence . Lastly , as wickednes in our selues , and proper sinnes doe hinder our prayers : So when sinne is in those we pray for , it often stoppeth our passage vnto the Lord , and maketh him inexorable . As in Ieremiah the Prophet , when the Lord said , I will cast you out of my sight , as I haue cast out all your brethren , euen the whole seede of Ephraim : Therefore thou shalt not pray for this people , neither lift vp cry or prayer for them , neither intreate me , for I will not heare thee : Seest thou not what they doe in the cities of Iudah , and in the streetes of Ierusalem ? As and if he should say , exemplarie sinnes , shall haue exemplarie iudgements , for I will power my wrath vpon this place , vpon man , and vpon beast , and vpon the trees of the field , and vpon the fruit of the ground : it shall burne ô Ieremiah , and thy prayer shall not quench it . Nay , and as it is in an other Prophet , If these three men , Noah , Daniel , and Iob , were among them , they should not but deliuer their owne soules by their righteousnes saith the Lord God. All I haue said is but this , if our prayers be not heard , it is quia petimus 1. indigné 2. indigna , 3 pro indignis : either the thing is vnlawfull we pray for , or we are vnworthie , who pray , or they for whom we doe pray . The mother of Zebedes childrē , had not her boone at the hands of Christ , for that her demand was not lawfull . Esau had not that he prayed for , because he was vnworthie . And if you poure out ten thousand praiers , either for the diuels or damned , ye shall not be heard , for their sinnes are gone before them , to their iust condemnation . And here spare me a while , and I hope it shall not be vnprofitable to the further sanctifying both of your will and skill in prayer , if I lay downe certaine Rules whereby you may know how diuersly y e Lord doth answere the requests of his Saints , & yet all to their endlesse comfort , if they can but be patient of his answeres . And first obserue , and you shall find it to be true , that God heareth some , ad voluntatem & non ad vtilitatem , he answereth their pleasure , but not their profit , what they would haue , but not what they should haue . As when the people lusted after flesh in the wildernes , and loathed Manna , God gaue them their fill , yet while the flesh was betweene their teeth , & before it was chewed , the wrath of the Lord was kindled against the people , & the Lord smote the people with an exceeding great plague , in so much as the place of their buriall is called vnto this day , kibroth hattauah , graues of lust . Againe , it was their desire to haue a king like other nations , whervnto y e Lord yeelded , yet told them it had beene better for them if they had not forsaken him , but kept him still their guidon . The vse is good against all such as pray for nothing but for the pleasures , and profites of this world , beautie , wealth , and plodding wit , which oftentimes God putteth into their hands , like a sword into the hands of a lunatike man , wherwithall he endangereth himselfe , and so , the Lord answereth all such , ad voluntatem & non ad vtilitatem . The second rule is religious too , & much to the solace of Gods Saints , who often heareth , and answereth , ad vtilitatem non advolūtatem , answereth I say our profit , and not our pleasure . As he did Paul , who praying thrice , that Sathans buffettings , which were the prickes of the flesh , might be taken from him : Christ answered , no Paul not so : my grace is sufficient for thee , and my power is made perfect through thy weakenes . And this made the Saints of God to reioyce in nothing more then in the crosse of Christ , where by the world was crucified vnto them , and they vnto the world , they reioyced in their infirmities , anguish , and persecutions , though buffettings of Sathan , and prickes of the flesh , yet purging fire fyning them for their God , whiles they were resolued that all the afflictions in this world , were neuer worthy of that glorie which should be reueiled , and all such the Lord doth answere , ad vtilitatem non ad voluntatem , whiles they seeme to shrinke vnder the burden of their afflictions . The third rule is not irregular with God , who for the most part doth answere all his Elect children , ad voluntatem & ad vtilitatem , making them glorious by deliuerance in the daies of their afflictions , answering their pleasure with their profit , and what they should , with what they would , as he did the Niniuites , when he deliuered them from their destructiō . The woman of Sirophenishia from her diuell , the children from the fiery furnance , Lazarus from the graue , and Christ from his crosse , yea and all his Elect from death and doome , when they shall meete him in the cloudes , and be caught vp to raigne with him for euermore , with palmes in their hands , in signe of victorie , and crownes vpon their heads , in signe of glory . Lastly , and not the least to our comfort , read and you shall find , how oftentimes and for the most part , the Lord doth answere vs according to that we should aske , and not according to that we doe aske : as he did Iacob , who sought a leader to Haram , and God shewed him a ladder to heauen . And Saul who sought his fathers asses , & found a kingdome : the Maries sought Christ dead , but they found him risen , And that Saint at Sychar sought but puddle water at Iacobs well , but she found , & went away with the water of life . Surely the rule is true , vberior gracia quam precatio , Gods grace is more abounding then either we can desire or deserue , the theefe vpon the crosse craued but a memento when Christ should come into his kingdome , and he had a promise euen that day , of a perpetuitie in paradise . To iustifie that I haue said , Vberior gracia quam precatio , and therefore pray with good hope to be heard , be your prayers neuer so many , powerfull , or piercing , yet shall ye find his grace wil be euermore aboūding , brimfull , and flowing ouer . I may not be long , and therefore passe to the last part of the text , which is the reward , crowne , and diadem of our prayer , bossed with many blessings from the Lord , more precious then the Carbuncle , Topas , or Chrisolite . And seldome haue you heard or read of a powerfull prayer from an holy heart , without remuneration frō the Lord : for as you here see , inuocation is crowned with saluation . It shall be , that whosoeuer shall call vpon the name of the Lord shall be saued : who euer prayed and found not the Lord propitious ? who euer made intreatie vnto his God , and had not a blessing returned into his bosome ? It is said of Augustus Caesar , that neuer suter departed from him discontēted : & that Titus Suetonius thought the day lost wherein he did not good to some . A milder & more mercifull Sauiour is here then all the Caesars clapt in one , euen our good God , called Deus a dando , God in creating , but good in giuing , for who hath gone from him discontented ? who hath trusted in him and beene deceiued ? Come vnto me all ye that trauell , and be heauie loaden , & I will ease you : it is his gracious call , Be of good comfort my little flocke , it is your fathers will to giue you a kingdome , it is his glorious crowne , Aske & ye shall haue , seeke & ye shall finde , knocke and it shall be opened vnto you , it is his irreuocable promise , at which the gates of heauen fly open , and against which the gates of hell shall neuer preuaile : only wrastle with God for a blessing , till you haue wearied both God and your selues . The aduertisement is good from the prophet , Ye that are mindfull of the Lord keepe not silence , and giue him no rest till he haue repaired your ruines , and set vp Ierusalem the ioy of the world . But what may be the different blessings we receiue from God by our prayer ? and wherunto the Lord hath tyed himselfe by promise for the performance , not for our merit , but for his mercies sake ? Surely they are many , and they are Remarkable , if you please to rancke them thus . First , by the sufferage of prayer , all the creatures of God are sanctified to our vse : so saith the blessed Apostle , Euery creature of God is good , and nothing ●ought to be refused , if it be receiued with thankesgiuing , for it is sanctified by the word of God and prayer . Stamped with the word of God vpon the one side , and with the perfume of prayer vpon the other , then is it a Shikel for the sanctuarie . Our meate , our drinke , our corne , our cattell , our clothes , and lodging , our wiues , children , and families , our labours in our vocations , our King and kingdome , our Church and Common-wealth , nay our liues and deaths must be sanctified with our prayer , otherwise though the creatures be good in themselues , yet are we profane in the vsage . And therefore our Sauiour when he had performed all to his death and passion , yet shutteth it vp with this powerfull prayer , Father now the hower is come , glorifie thy Sonne . As and if he should haue said , I haue prayed , I haue preached , I haue wached , I haue fasted , I haue cured malladies , and saued soules , I haue giuen life , and forgiuen sinnes , I haue done my fathers busines on earth , now let me be glorified in heauen , I pray for that which is past , that it may be sanctified , and I pray for that which is to come , that it may be glorified , Father now the hower is come glorifie thy Sonne , &c. Ierom , in his booke , de laudibus Bethlem , doth much commend the Christian carriage of that place and people ; in the vsage of Gods gifts and creatures , euen from the Prince in his Pallace , to the Plowman in the field . Of whom he saith , Arator ad Stiuam semper aliquid cantat dauidieum , The Plowman with his stilt in his hand , doth still folace his soule with some psalme of Dauid . And surely God speed the plowe were no bad prayer , when the labourer taketh the stilt in his hand , but I feare it is done of fewe : And if all our manuall trades were sanctified first and last euery day with prayer , and prayses for a blessing , they could not but prosper much better . There is much pouertie in y e world , and it is no maruell , for that men worke not , yea but many worke and yet are neuer the richer : that 's possible too , for that men pray not , they spend their thrift in drinking , when they should bestow their time in praying : the creature is not sanctified with the word of God and prayer . In the name of the father , and of the sonne , and of the holy Ghost , is neither fond begninng , nor foolish ending of all thy labours , blessed worke so begun , blessed worke so done , so it be said of conscience , and not of course , without hypocrisie in the heart , or superstition in the thought : surely such perfume is like the smell of a field which the Lord hath blessed , its sweet as balme , and therefore breake it : its fragrant as Myrrhe , and therfore vse it , euer dropping from the binges of thy heart , lippes , and hands . A second blessing that commeth by prayer , is the forgiuenes of sins , for by the sufferage of prayer sinnes are pardoned , couered & concealed : As may appeare by Moses his intreatie with God for the people , either to forgiue the trespasse Israel had committed , or else to rase him out of the booke of life : he had his prayer , and the people were both spared , and pardoned . Blood and prayer shall reconcile God and the people : for as the text saith , the priest shall make an attonement for him , and it shall be forgiuen him : Father forgiue them , for they wot not what they do . It was Christ his prayer vpon the tree , and he preuayled . And Demitte nobis debita nostra , is our dayly prayer , and who doubteth of indulgēce ? Sathan winnowed , Christ prayed , and Peters faith failed not . Nay that I may shut vp this assurance , and close with your religious eares and hearts , who heare me this day . This man saith Paul , because he indureth euer , hath an eternall priesthood , wherefore he is also able perfectly to saue them that come vnto God by him , seeing he euer liueth to make intercession for them . Marke I pray you , how grace aboundeth in our Christ , a man of our mould and miserie , ergo , mercifull to saue . A God of might and maiestie , ergo , able to saue , yet not with shadowes and Iterations like Aaron , which argued his imperfection , but once sacrificed for all , which made him an absolute Sauiour . And all this without limitation , either of time , place , time , or person to all such as goe to God by him . Thirdly , as by the power of prayer , the euill of sinning is taken away , and forgiuen , so likewise the euill of punishment is often pardoned and & quite forgotten . When Abimelech had taken from Abraham his wife , and so endangered his state , life , and kingdome , God by night warned him of the wickednes by a dreame , and said , Behold thou art but dead , because of the womā which thou hast taken , for she is a mans wife , now then deliuer the man his wife againe , for he is a Prophet , and he shall pray for thee that thou maist liue : and if thou deliuer her not againe , be sure that thou shalt die the death , thou and all that thou hast . You see the sinne , you see the danger , and withall , you see the meanes of deliuerance from both . Euen Abrahams prayer powerfull with God , to stay the stroake of death from the king , and barronnes from euery wombe of the house of Abimalech . When Sodome for her sinning , was to feele the Iudgement of God punishing , Lot prayed that he might shift to Zoar , O let me escape thither , is it not a little one , and my soule shall liue ? to whom God answered , Behold I haue receiued thy request : also concerning this thing , that I will not ouerthrow this citie , for which thou hast spoken , hast thee , saue thee therefore , for I can doe nothing till thou come thither . Where marke I pray you , how prayer openeth the fountaine of grace , and beateth backe the ocean of Gods iudgements , it mouldeth him to be mercifull euen to Sodome , till Lot be safe in Zoar , for so he saith , I can doe nothing till thou come thither : thy prayer hath manacled my hands , I cannot strike till thou be gone : hast thee , saue thee , escape thy life , feare and fire are a falling , see thou saint not , either in thy powerfull prayer , or speedie passage . Corath , Datham , and Abiram , with a rout of Rebels moe , stand vp against Moses & Aaron , saying , Ye ha●e killed the people of the Lord : God sawe the sinne and hastned on the iudgment , when he said vnto Moses , get you vp from among this congregation , for I will consume them quickely . Then as the text saith , they fell vpon their faces . And Moses said vnto Aaron , Take the censor , put in fire of the Altar , cast on Incense , and goe quickely to the congregation , and make an attonement for them , for there is wrath gon out from the Lord , the plague is begun . Then Aaron tooke as Moses commanded him , and ran into the midst of the congregation , and behold the plague was begun , but when he stood betweene the dead and them that were aliue , the plague was staid . O blessed Incense , blessed praier , blessed station , O blessed deuotion , so readily running , to repaire the ruines of a dying , & decaying people , where fourteene thousand , and seuen hundred died , besides them that died in the conspiracie of Chora : yet as you may there see by the sufferage of prayer , the rest were saued , and the plague was stayed . Elephas as it is in Iob , vrged much the power of prayer , to deliuer from punishment , when he said to Iob , call now if any will answere thee , and to which of the Saints wilt thou turne ? As and if he should say , to aggrauate his griefe the more , O Iob of all thy miseries this is not the least , that neither thy God will answere thee , nor the Saints will pray for thee , whither wilt thou turne thee vpon thy tossed bed ? if there be no passage for prayer in the day of thine affliction , whither wilt thou turne thee vpon thy tossed bed ? Let Paul conclude for all , to make good the power of prayer in this particular of putting off the punishment of sinne , with deliuerance from danger , when he pressed the people to pray for him . 1. That he might be deliuered from the disobedient in Iudea . 2. That his seruice in the church might be accepted of the Saints . 3. That hee might alwaies come to them with ioy . 4. And that he together with them might be refreshed with the shewer of all heauenly comforts . A needfull prayer my deare brethren , from you to God for vs , who are your Pastors , that we may feed you without perill , that our seruice may be accepted , that our presence may be with ioy . And that drops of grace distilling from aboue , may daily refresh our more then dying and decaying plants . And here I might seasonably presse with Pauls perill , Peters deliuerance out of prison by the prayers of the Saints . Who when he was in durance , and imprisoned by Herod the king , earnest prayer was made of the church vnto God for him , and preuailed , for euen there ( as you may read ) the praiers of the Church , ouerturned the counsell of tyrants , obtained the presence of Angels , brake the prison , vnlosed the chaines , put Sathan to flight , and preserued the Church , yea and Peter too , when by the prayer of men , and conduct of an Angell , he passed away without peril , and was deliuered out of the hand of Herod , and from all waiting for of the people of the Iewes . Fourthly , and lastly , as prayer is the arrowe of our deliueranc● , ●oth from the euill of sinning , and the euill of punishing , so is it piercing in procuring all good things for vs , from the hands of God. For by it , the barren wombe is made batsome , as in Sarah , Annah , the Shunamit , and in Elizabeth , of all which it fel out , as it did with Zacharie , when the Angell said , feare not Zacharie , for thy prayer is heard , and thy wife Elizabeth , shall beare thee a sonne , &c. By it the enemie is conquered , as in Moses against Amalecke , of whom it is said , plus fecit oratio mosis orando , quam Iosue pugnando , Moses prayer was more piercing then Iosuas pike . In Samuel against the Philistimes . In Iehosophat against Moab and Ammon . In Iudeth against Holefernes . And in Dauid against that Gyon of Gath , whē he said , what is this proud Philistim that he should reuile the Host of the liuing God , Thou commest to me with a sword , and with a speare , and with a shield , but I come to thee in the name of the Lord of Hostes , the God of the host of Israel , whom thou hast railed vpon . It would be too long to tell of all , but this is the summe , by the power of prayer , diuels are dispossessed , the dead are raised , maladies are cured , eyes are opened , tongues are vntied , and sinowes are losed , prayer fatched done fire from heauen , and it staied the sunne in Gibion , it openeth heauen , it shutteth hell , and shaketh all the powers of darkenes , it conque , reth God , it quieteth the conscience , it sacketh sinne , and to conclude , as it is in my text , it saueth soules , for it shall be , that whosoeuer shall call vpon the name of the Lord shall be saued . These words are three times mentioned in the scriptures of God , to make vs the more attentiue , they are riuited with a stiddy hand , & a treble stroke , to make vs y e more apprehensiue of y e Lords mercies , they are driuen in like holie nailes of the holy Sanctuarie , wheron t● hang our saluation on the daies of triall , when there shall be signes in the heauens aboue , & tokens in the earth beneath : blood and fire and the vapour of smoke : then whosoeuer shall call vpon the name of the Lord shall be saued And such priuiledge haue all his Saints , but the diuels & damned , shall either be silent & dum in the day of danger , or if they speake , they shall call to the mountaines to fall vpon them . The Lord God of spirits prepare vs euer to pray , and by that way and meanes giue vs passage into the presence of our good God , there to haue both audience , and answere , for his sonnes sake , who hath saued vs from our sinnes , by shedding of his most pretious blood , thereby to redeeme the world of his Elect. To that God and Christ , with the power of the holy Ghost , proceeding from both , be all honour and glorie , this day and euer . Amen . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A72538-e320 Habacuk ▪ 2. 2 Psal . 7 46. Heb. 12. 19. Deut. 33. 2. Heb. 12. 21 Psal . 68. 8. Ioel. 3. 16. Suidas in Thulis . Suidas in vita Angusti . Niceph. l. ● . Hyri . c. 17. Ezech. 12. 1. King. 13. 2. Iob. 14. 13. Lib. 7. Cap. 12. 2. Thess . 2. 8. Gen. 7. 20. Gen. 7. 22 Buried at Standish Church in Lancastshire Aprill . 17. 1613. Isay . 3. 24. Amos. 3. 6. Iob. 14. 1. 1. Peter . 1. 23. Notes for div A72538-e3410 Gen. 5. 24. Ps . 45. 2. Mark. 11. 24. Math. 21. 22. Iam. 1. 5. Ps . 145. 18. 2. Iud. 9. 11. 3. Isay . 66. 2. Oseah . 12. Isay . 39. 14. 2 King. 20 5. 4. Isay . 62. 7. 1. King. 18. 43. 44 Iob. 1. 5. Dan. 6. 10. Ps . 55. 17 1. Thes . 5. 17 Act. 10. 9 10. Iud. 8. 5. 2. Part , & first impediment . Pro. 1. 14. Pro. 28. 9. A second impedimēt Isaih 1. 15 &c. Isaiah . 59. 1. 2. Lam. 3. 4. 1. Sam. 28. 15. 3. Impediment . Prou. 21. 13. 4. Impediment . Mark. 11 25. Eccl. 17. 23. 5. Impediment . Ieremiah . 7. 16. Ezech. 14. 14. Numb . 11 10. 30. 1. Sam. 8. 6. 7. Deut. 17. 14. 2. Cor. 12. 7. Isay . 62. 6. 1. Tim. 4. 4. 5. Ioh. 17. 1. Cant. 5. 5. Exod. 3. 32. Leui. 4. 31. Heb. 7. 24. 25. Gen. 20. 3. 7. Numb . 16. 41. &c. Iob. 5. 1. The Papists abuse this place to make good their prayer to Saints , which is spoken not of the dead but of the liuing Saints . Rom. 15. 30. 31. &c. Act. 12. 5. 6. &c. Gen. 25. 1. Sam. 1. 2. King. 4. Luk. 113. Exod. 17. 1. Sam. 7. 2. Chron. 20. 6. 1. Sam. 17. 45. Ioel. 2. 23. Rom. 10. 13. 
A77774	----	O Lord of hosts, almighty and eternall God, whose high and glorious name is King of Kings and Lord of Lords ... Bulkeley, Lancelot, 1568?-1650. This text is an enriched version of the TCP digital transcription A77774 of text R175631 in the English Short Title Catalog (Wing B5402A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A77774 Wing B5402A ESTC R175631 45578192 ocm 45578192 172146 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A77774) Transcribed from: (Early English Books Online ; image set 172146) Images scanned from microfilm: (Early English books, 1641-1700 ; 2615:41) O Lord of hosts, almighty and eternall God, whose high and glorious name is King of Kings and Lord of Lords ... Bulkeley, Lancelot, 1568?-1650. Ormonde, James Butler, Duke of, 1610-1688. 1 sheet ([1] p.). s.n., [S.l. : 1642] Signed: La Dublin. "28 of February. 1642: I require all preachers and chaplaines of the army to use the above forme of praier at all times of publique praier in all expeditions. Ormonde." Reproduction of original in the Bodleian Library. eng Prayers. Great Britain -- History -- Charles I, 1625-1649. Ireland -- History -- Rebellion of 1641. Broadsides -- England -- 17th century. A77774 R175631 (Wing B5402A). civilwar no O Lord of hosts, almighty and eternall God, whose high and glorious name is King of Kings, and Lord of Lords: heare from heauen thy dwelling Bulkeley, Lancelot 1642 438 1 0 0 0 0 0 23 C The rate of 23 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2008-07 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 John Pas Sampled and proofread 2008-08 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion O Lord of Hosts , Almighty and Eternall God , whose high and glorious name is King of Kings , and Lord of Lords : Heare from heauen thy dwelling place the prayers and supplicatious of vs thy servants , assembled together to sight thy Battels against the enemies of thy truth and Gospell , many in number and most maliciously bent are they that are risen by against vs : But if thou ( O Lord ) be with vs , we will not feare what man can doe against vs ; As our hope of helpe is in thee , so let our helpe and assistance be from thee , send thy blessed Angels to keepe vs in all our wayes , direct and prosper our Councells , encourage our hearts and strengthen our hands , graunt vs Victorie in the day of Battle , and perfect thy strength in our weakenesse , strike the hearts of our enemies with thy terrors , disperse their numbers , make vaine their devices , and glorifie thy power and wisedome in our safetie , and their conversion or confusion , O Lord of Hosts convert them in thy mercie , or avenge vpon them their Treason and disloyallty towards thine Anoynted , Our dread Soveraigne , returne into their bosomes the blood of our brethren , which they have shed with Crueltie , and vpon their heads the mischiefes which they have wrought , wash away the guilt of all our sinnes by the bloud of thy son Jesus Christ , which was shed as a ransome for vs all ; Sanctifie our hearts by the grace of thy holy spirit , that our sinnes cause not the removeall of thy presence from vs , Sanctifie our Campe , and dwell therein , and grant the event and successe of this our present warfare , m●y be the advancement and establishment of the true auncient Catholike , Apostolike Protestant Faith , the rooting out of popery , Idolatry and superstition , the conversion of this rebellious seduced Nation vnto Loyaltie and obedience of thy Gospell , the honor and contentment of our gracious soveraigne King CHARLES , the settlement of peace in this desolate Kingdome , and the glory of thy great and fearefull name , and that for the meritt of thy onely son Jesus Christ our Lord , Amen . La. Dublin . 28 of February . 1642. I require all Preachers and Chaplaines of the Army to use the above forme of praier at all times of publique praier in all expeditions . Ormonde 
A81572	----	Divine physick for devout souls: or, Four serious vvords to the most grave and solid christians that scruple at The book of common prayer. Viz. I. To serve God by a liturgie, is part of the publick worship of God. II. The forms of the generall part of the Liturgie, used in the Church of England, compared with such formes as we finde in Scripture. III. An help to scrupulous consciences touching some things most excepted against in the other parts of the rubrick appointed to be used on particular occasions. IIII. Wee ought not to refuse the rubrick or common-prayer because it is imposed by authority from men, but therefore to use it. By a moderate son of the church. Gordon, Jones, 1640?-1714. 1662 Approx. 33 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A81572 Wing D1726 ESTC R231756 99897064 99897064 133248 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A81572) Transcribed from: (Early English Books Online ; image set 133248) Images scanned from microfilm: (Early English books, 1641-1700 ; 2465:19) Divine physick for devout souls: or, Four serious vvords to the most grave and solid christians that scruple at The book of common prayer. Viz. I. To serve God by a liturgie, is part of the publick worship of God. II. The forms of the generall part of the Liturgie, used in the Church of England, compared with such formes as we finde in Scripture. III. An help to scrupulous consciences touching some things most excepted against in the other parts of the rubrick appointed to be used on particular occasions. IIII. Wee ought not to refuse the rubrick or common-prayer because it is imposed by authority from men, but therefore to use it. By a moderate son of the church. Gordon, Jones, 1640?-1714. [2], 14, [2] p. printed for R[obert]: I[bitson]: and are to be sold by Sam: Speed at the Printing-presse in St. Pauls Church-yard, London : 1662. Publisher's name from Wing. With a final imprimatur leaf. Reproduction of original in the Bodleian Library, Oxford, England. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Liturgies -- Early works to 1800. Prayer-books -- Early works to 1800. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-01 Emma (Leeson) Huber Sampled and proofread 2008-01 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion DIVINE PHYSICK FOR Devout Souls : OR , Four Serious Words to the most Grave and Solid Christians , that Scruple at The Book of COMMON PRAYER . VIZ. I. To serve God by a Liturgie , is part of the publick worship of God. II. The forms of the generall part of the Liturgie , used in the Church of England , compared with such formes as we finde in Scripture . III. An help to scrupulous Consciences touching some things most excepted against in the other parts of the Rubrick appointed to be used on particular occasions . IIII. Wee ought not to refuse the Rubrick or Common-Prayer because it is imposed by Authority from men , but therefore to use it . BY A Moderate Son of the Church . LONDON , Printed for R : I : and are to be sold by Sam : Speed at the Printing-presse in St. Pauls Church-yard . 1662. DIVINE PHYSICK FOR Devout Souls : OR , Four serious words to the most grave and solid Christians , that scruple at the Book of Common-Prayer . I. To serve God by a Liturgy , is part of the Publick Worship of God. A Liturgy is Liturgia , a Publick Service , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est opus facere publicuns , vel publicè , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a form of Publick or Common Prayer ; Divine Service . 2 Cor. 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to minister and execute a publick work , service , or office , Acts 13. 1. 2. when Barnabas and Simeon , and other Teachers were in the Church at Antioch , they ministred to the Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they performed the Publick Service . Leigh in his Critica Sacra ( whom I think , none that know him will deny him zealous enough to the Presbytery ) brings in Causabon , pag. 157. who for Greek Learning hath scarce his equal in this our age , saying , Exercitat , 16. cap. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been used Ecclesiastically , for whatsoever religious ministration ( even for sole parying ) when there is no occasion of Sacrifice , which seems to be two things , Heb. 10. 11. Every Priest standeth daily , ministring and offering oftentimes the same Sacrifices . 1 Ministring , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performing the work of the Liturgy , or publick Service . 2 Offering Sacrifices , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning which , Erasmus affirms , that by sacrificing is meant the using of their gifts to Gods glory , and the salvation of the Church , in Prophecying and teaching the Doctrin of the Gospel , Cartwright on Rhem. Test . I doe not speak of the Liturgy to be used by the Magistrate in the forms of Civil Government , Romans 13. 6. and other places ; nor of the forms of words used by the Angels in their ministration , ( which surely can be no sin for us , if commanded , to use in ours , ) Luke 2. 13 , 14. But this I say , that Saint Paul as a Minister of the Gospel , did perform his Liturgy-work , Rom. 15. 6. as well as his Preaching work , vers . 16. and exhorts Timothy , and in him all Christs Ministers in the publick Worship of God , first to use a Liturgy , or Prayer in common , for all men , as a thing that is good and acceptable in the sight of God our Saviour , 1 Tim. 2. 1 , 2 , 3. II. The Forms of the general part of the Liturgy used in the Church of England , compared with such Forms as we finde in Scripture . 1 THe beginning of the Book of Common Prayer is , First , to read one of several places of Scripture there asserted , taken out of the Word of God. 2 The next thing is an Exhortation to stir up the Congregation to Prayer , which Christ did to his own Apostles when he went to Prayer in the Garden , Luke 22. 40 & 46. thus David stirred up the people by Arguments , and then went to prayer , Psal . 106. and much might be said more for this , but I think none will deny it , that know any thing of God. 3 The next thing is , a form of Confession of Sins , and I shall give you some other forms in Scripture , that for the matter of them are the like . One Form of Confession is , the thirty ninth Psalm , which was a form appointed by God himself , to be read in the Church of God ; That it is a Confession of Sins is plain , by the reading of it , and that it was a Form appointed by God , to bee used in the Church , I prove by the title of it , which is the very Word of God. and in the Original in the Hebrew Bible , as well as the body of the Psalm , To the chief Musician , even to Jeduthun , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeduthun was one of the Ministers of the Church of God , appointed to minister his part of the Liturgy , or Publick Service of God , 1 Chron. 25. 1. & vers . 6. and this Psalm was a Form appointed to bee used by him in the Church of God at the publick Ordinances . Another Form of a Confession we find that Ezra used , Ezra 9. 6. to the end of the Chapter , and the like Dan. 9. at the beginning , and several others in Scripture . 4 Then follows the Declaration of Gods Mercy and Grace , in the absolving of penitent Sinners , by the form of an Absolution to be read by the Minister , which hath a good warrant , if we consider the like form used in the Church of God by the sons of Korah , appointed thereto by the Lord , Psal . 84. by the title of which it appears , that they did use it as part of their Liturgy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm for the sons of Korah , who were Ministers appointed to minister their parts of the Liturgy of the publick VVorship of God , 2 Chron. 9. 19. and this eighty fourth Psalm doth highly exalt God for his mercy and love to penitent Sinners that cry after him , make him their strength , and trust in him . 5 The Lords Prayer was given by Christ himself , teaching them by his own unerring lips to use that form , Matth. 6. Luke 11. 6 There are in the Liturgy many short Prayers , and Collects for several things , and touching several estates and conditions of people ; and the like we finde in the Scriptures of many short prayers that have been used in the Church of God , and warranted by the Lord , Nehem. 11. 17. several Ministers were appointed to their parts of the publick prayers , so , Acts 4. 24. to vers . 31. is set down an express form of a short prayer used by the Church of Christ , and the Lord gave a clear testimony of hearing their prayer . So also the Apostles had a short form of Prayer used for those that they laid their hands on , that they might receive the Holy Ghost , Acts 6. 6. and 8. 15. And so again we finde a form of a short Collect used by the Prophet Habbakkuk , Chap. 3. and the Apostle St. Paul exhorts expresly , Ephes . 4. 6. In every thing by prayer and supplication with thanks-giving , let your requests bee made known unto God. As a Caution to admonish all men to take heed of mocking , or scorning at the short prayers in the Liturgy , I shall here insert a notable example of a lamentable Judgement of God upon one John Apowel , mentioned by Dr. Beard , and Dr. Taylor , in their Book of the Theater of Gods Judgements , p. 147. out of the Acts and Monuments , p. 2103. John Apowel , hearing one Master Malden reading some of those short prayers in the Liturgy , mocked him with contrary jeers , and flouting terms as he went on ; and when Mr. Malden was saying , Lord have mercy upon us , &c. Apowel in his scoffing was terribly affrighted by the Devil , who appeared to him , and his hair stared upright on his head , and the next day he grew worse , and in great horrour cried out night and day , The Devil , the Devil , O the Devil of Hell , now the Devil of Hell , there he is . 7 Glory be to the Father , &c. And praise the Lord , and after prayer to say , Amen . These have good warrant from the Scriptures , where wee finde the like expressions , Hallelujah , praise the Lord is often in the Psalmes , Psal . 41. the last verse , this form is set down , Blessed bee the Lord God of Israel from everlasting , and to everlasting , Amen , and Amen ; and this was a Psalm appointed of God to be used in publick by the Minister of God , as appears by the title of it . And to the same purpose is the conclusion of Psal . 82. and so again the conclusion of Psam . 89. used by Ethan in the publick Congregation , and Psal . 106. the last verse , Blessed be the Lord God of Israel , from ever lasting to everlasting , and let all the people say Amen , praise the Lord. 8 The Hymn to be used before the Psalms of the day , is that very form which is the 95 Psalm ; and the Psalms of the day daily to be read , are the Psalms of David , in order , morning and evening , untill the whole book be gone thorow , once every month . 9 The Lessons ( except a very few ) are all out of the Bible , the first Lesson out of the old Testament , and the second out of the new , every day , as the Priests under the Law read in the order of their course , out of the old Testament Luke 1. 8. 10 That excellent song of St. Ambrose called Te Deum is highly approved of by almost all Churches , and it bears much resemblance to the 1 Psalm , and the 92 Psalm , entituled a song for the Sabbath day , joyned both together ; And the Minister hath choice either to say that , or Benedicite , which is extracted from Psal . 136. and Psal . 148. for the morning service , and for the evening service , there is liberty or choice for the Minister after the first Lesson , either to say the Magnificat taken out of the 1. Chap. of St. Lukes gospel , verse . 46 , &c. or the 98 Psal . at length , both which are forms recorded in Scripture . 11 After the second Lesson is to be said the song of Zacharias the Priest , taken out of St. Luke the 1 Chap. begining at verse 68. &c. or the 100 Psalme at length , for the morning : And the song of Simeon , taken out of St Luke Chap. 2. vers 29. &c. or the 67. Psalm at length , for the evening , all which are formes expresly taken out of the holy Scriptures . 12 The Creed , or profession of faith to be made in the Church of God , is a clear Christian duty ( which is excellently contracted in each of the Creeds , in our English Liturgie , that called the Apostles Creed , and the Nicen Creed , and Athanasius Creed . ) To satisfie any soul that would be further informed herein , let them read , Rom. 10. 9 , 10. 1 John 4. 2. Deut. 26. 17. 1 Tim. 6. 12. Heb. 10. 23. Luk. 9. 26. And there is scarce a Church in the world , but owns some form of profession of Faith , and there are very few Christian Churches but do own the Creeds in our Rubrick . 13 Now for the Letany so much scrupled ( by many ) by reason of the often repetitions therein , of the same thing ; ( for as for the matter of what is prayed for ; I think all sober men will say , that it is not inferiour to any prayer that was ever made by meer man. Therefore touching the same thing often to be repeated in saying of it ) this I can say , that the like is to be found in Gods holy Word . Such like repetitions of the same words wee finde , Psal . 130. the whole Psalm , yea our blessed Saviour Christ himself , when he had prayed in the Garden in his bloody Agony , Mark 14. Chap. He prayed , what his words were are set down , verses 35 , 36. who afterwards repeated the same words again , as appears , verse 39. And the poor Publican that only said , God be mercifull to mee a sinner , and smote on his breast , repeating that , was Justified before God , Luk 18. 13 , 14. And I appeal to any soul that hath had neer communion with God in secret prayer , if in the breathings of his soul , in which he hath had the highest raptures , and been most earnest with God ; he hath not often made repetitions of his most hearty groans , and desires to God in the same words , for pardon of sin , for Grace , for a clearer manifestation of his presence ; Oh! with what affection have groans been from the soul , crying , mercy Lord , mercy , mercy , Lord be merciful to my poor soul , grace Lord , sanctify my soul by thy grace ; help Lord , help , some dram of grace , some discovery of thy self to my poor soul . 14 Wee are to pray for the Kings Majesty and the Royal Family , and for his Majesties Councel , and for the Bishops , and for all in Authority , under his Majesty ; which is a clear duty , to which wee are exhorted by the word of God , and directions given therein 1 Tim. 2. 2. ( St. Paul exhorts , that prayer be made ) for Kings , and for all that are in Authority , that wee may lead a quiet and peaceable life in all godliness and honesty . 15 The ten Commandments , are the writings of Gods own hand , containing the whole moral Law , Exod. 20. And the Lord not only there , but often in other places of Scripture gives a great charge for the reading of them . 16 The Epistles and Gospels appointed by the Rubrick are taken out of the Bible , and each of them suited to the season and time for which it is directed to be read . 17 The Blessing to be given at the dismission of the Congregation , is of Divine authority from the Word , in which wee may finde both command and example , and a form also not much unlike that used in our Liturgy for the substance of it , only that was for the Church before the comming of Christ , and we live in the times after the coming of Christ ; a Form was commanded by Moses from God , Numb . 6. 23 , 24 , 25 , 26. On this wise yee shall bless the children of Israel , saying unto them , The Lord bless thee and keep thee , the Lord make his face to shine upon thee , and be gracious unto thee , the Lord lift up his countenance upon thee , and give thee peace . And examples wee have of that practice continued in the Church , by the Prophets and Ministers of the Lord , confessed by David , Psal . 118. 26 Wee have blessed you out of the house of the Lord. III. An help to scrupulous Consciences , touching some things most excepted against in the other parts of the Rubrick appointed to be used on particular occasions . 1 TOuching the Sacrament of the Lords Supper , There are chiefly two things scrupled at by some . 1 That ( as some object ) all that come , yea the ignorant and scandalous , are admitted to the Lords Table , contrary to Jer. 15. 19. and 1 Cor. 5. 11. and 2 Cor. 8. 5. which is a false charge upon the Rubrick , and the Discipline of the Church , for by the Canons of the Church , none are to bee admitted to the Sacrament of the Lords Supper untill they be instructed in the Principles of Religion , and confirmed by the laying on of the hands of the Bishop ; and every Minister that hath Cure and Charge of Souls , is to take especial care that none be presented to the Bishop to bee confirmed , but such as can render an account of their faith , Canon 61. Anno Dom. 1604. and touching such as are scandalous , the Rubrick directs expresly in the Preface to the Holy Communion . That if any be a notorious Evil-liver , so that the Congregation by him is offended , or have done any wrong to his Neighbour by word or deed , the Curate having knowledge thereof is to admonish him , in no wise to presume to come to the Lords Table , until he have openly declared himself to have truly repented , and amended his former naughty life , that the Congregation may thereby be satisfied . And Christ himself teacheth every individual Member how to carry himself towards an offending Brother , Mat. 18. 15. 16 , 17. 2 Another scruple by some is , about Kneeling at the Lords Table , because it is said , Christ sate down , and the twelve Apostles with him , Luke 22. 14. whereas neither Sitting nor Kneeling is the essential part of the Sacrament , as they are not the essential part of Prayer , but for decency and order , which ought to bee observed in the Church , 1 Cor. 14. 40. we finde prayer sometimes used kneeling , as Dan. 6. 10. Hee kneeled upon his knees three times a day and prayed ; and we finde Prayer sometimes used sitting , Nehem. 1. 4. I sate down — and prayed before the God of heaven ; and as it is hard to determine exactly the posture of Christs Body in his Agony in the Garden , which Saint Luke calls Kneeling , Luke 22. 41. He kneeled down and prayed ; and Saint Mark calls falling on the ground , Mark 14. 35. Hee fell on the ground and prayed ( though most probably it was a falling down on his knees on the ground ) so it is hard to determine exactly what that posture was , which the Disciples were in , when Christ delivered to them the Sacrament ; for though it be said , Luke 22. 14. He sate down and the twelve Apostles with him , yet Saint John saith , that at that time , John 13. 23. There was leaning on Jesus bosome one of his Disciples ; but kneeling being by an Ordinance of the Authority of this Land commanded at the Lords Table , it is decent for us to submit to that Ordinance , and it is our duty to conform thereunto , 1 Pet. 2. 13. 2 Touching the Sacrament of Baptism , two things are chiefly scrupled about it . 1 Some do scruple at the Baptizing of Infants as persons not fit subjects ( in their sense ) for Baptism , though they be the Children of beleeving Parents , born within the pale of the Church ; but being the Children of Beleevers , they have a right to be Baptised ; which I prove by several testimonies and reasons . 1 They are the Holy Seed , as they are the natural Children of the people of God , Ezra 9. 2. And if the root be holy , so are the branches , Rom. 11. 16. if the father be a baptized person , and continue in the Church , so the children are to be baptized ; for the children of beleevers ( of Christian Parents ) have an interest in the Covenant of Grace , being children of the Covenant Acts 3. 25. The seal of the Covenant of Grace ( the sanctifying seal whereby they are dedicated to God ) belongs to them by Christ , for whether is greater , the gift , or the Altar that sanctifieth the gift , Matth. 23. 19. they being the children of beleeving Parents , are through Christ to be Consecrated as ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) holy things , 1 Cor. 7. 14. and to have a right to the clensing Ordinance , for what God hath clensed , none should dare to call unclean , Acts 10. 15. 2 The Children of Gods People had right under the Law to Gods seal of the Covenant of Grace in Circumcision , Gen. 17. 10 , 11 , 12. therefore much more have they right now under the Gospel , to Gods seal of the Covenant of Grace in Baptism , by which all the priviledges of Gods People are much inlarged , and made more glorious , 2 Cor. 3. 7 , 8. 3 It is against Gospel light , that those that are judged to have received the Holy Ghost should be deprived of Water Baptism , Acts 10. 47. of which thing there is as good testimony in behalf of Infants , as for men of riper years , Jer. 1. 5. Luke 1. 15. 4 The very design of the Ordinance of Baptism is , to declare the person baptised to bee a disciple to Christ , Mat. 28. 19. Go yee therefore and teach ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Disciple all Nations , Baptising them , declare them to be Disciples by Baptising them . And Infants who were Circumcised at eight daies old were declared to be Disciples , Acts 15. 10. therefore Infants have right to water Baptism . 5 Those that are to bee judged beleevers , ought to bee baptised . Beleevers are fit subjects , for baptism . Acts 8. 37. I prove them beleevers plainly thus . 1 They are such as the Kingdome of God doth belong to , Mark. 10. 14. Luke 18. 16. John 3. 5. which cannot be , were they not beleevers , for unbeleevers are to bee cut off from the Kingdome of God , Luke 12. 46. 2 They have hope in God , even while they are sucking at their mothers breasts in their infancy Psal . 22. 9. which none can have but beleevers , for Heb. 11. 1. Faith is the substance of things hoped for . 3 Christ himself doth with his own unerring lips declare them to bee beleevers , Mat. 18. 6. These priviledges are of Gods free grace vouchsafed to them , Rom. 11. 28. as touching the Election they are beloved for the Fathers sake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their Fathers sakes . 6 There is command in Scripture for Children as well as others to bee baptised , because the promise reacheth to them with the Parents , Acts 2. 38 , 39. 7 There is examples of Baptising Infants as well as others , 1 Cor. 10. 1 , 2. and other places . 2 Others do scruple the Cross in Baptism , whereas the very Ordinance it self baptizeth the person into the Crosse or death of Christ ; Rom. 6. 3. And for the making of the sign of the Cross with the finger , on the fore-head of the person Baptized ; It is declared in the 30 Canon Anno Dom. 1604. That the Church of England since the abolishing of Popery , hath ever held and taught , and so doth still hold and teach , that the sign of the Crosse used in Baptism , is no part of the substance of the Sacrament . For when the Minister , dipping the Infant in water , or laying water upon the face of it , ( as the manner is ) hath pronounced these words , I Baptize thee in the name of the Father , and of the Son , and of the holy Ghost , the Infant is fully and perfectly Baptized . So as the sign of the Crosse being afterwards used , doth neither add any thing to the vertue or perfection of Baptism , nor being omitted , doth detract any thing from the effect or substance of it . 3 Touching Confirmation by laying on of the hands of the Bishops . However it bee a scruple to some , yet wee finde it an Ordinance used to persons after Baptism in the Apostles time , Acts 8. 17. Acts 19. 6. and it is reckoned up to be one of the foundation principles of Church discipline Hel. 6. 1 , 2. 4 Touching the Catechism appointed by the Rubrick to be taught , some scruples are made about some things in it . 1 That it should be said , that by Baptism a Childe is made a member of Christ , a Childe of God , and an inheritor of the Kingdome of Heaven ; By which is meant onely in an outward relation , as all the Circumsised Jews were the people of God. Thus by Water-baptism , we are made outwardly in our bodies mystical Members of Christ , 1 Cor. 6. 15. Know yee not that your bodies are the Members of Christ , and so also we are by an outward right , made the Children of God , 1 John 3. 2. Beloved , now are wee the Sons of God ; But it doth not yet appear what wee shall be , by outward profession in appearance they were so , but what they were inwardly and spiritually , that appears not to men certainly in this world ; And so again , By water Baptism wee are made inheritors ( by an outward right ) of the Kingdome of God , that is to say , of the Church of Christ , Colos . 1. 13. Who hath redeemed us out of Darknesse , and hath translated us into the Kingdome of his dear Son. God doth it by a visible separation of us from the Heathen , and Kingdome of Satan , by water-Baptism , as the Lord promised Ezek. 36. 24 , 25. I will take you from among the Heathen , and gather you out of all Countries , and will bring you into your own Land. i.e. into the pale of the Church by Water-Baptism , Then will I sprinkle clean water upon you , and ye shall be clean . 2. The next scruple is , about the engagement of the God-fathers and God-mothers , who do promise and vow those things , in the childes name , which are to be promised in Baptism ; to understand which , it is to be considered : 1. That the Childes right to Baptism is from the Parent . 2. The people of God have right to come before the Lord , and enter into Covenant with him for themselves , and Children ( yea , for the poor ignorant sucking infant ) by vertue of the Covenant of Grace through Iesus Christ , as plainly appears by these Scriptures , Deut. 29. 10 , 11 , 12 , 13. and Deut. 31. 12 13. And 3. The Parents entring into a Covenant with God for their Children , it is but right it should be established by two or three witnesses , Mat. 18. 16. 2 Cor. 13. 1. 4 Some doe scruple that part of the Creed , where it is said of Christ , He descended into Hell , because when Christ dyed his Body was buried in the Sepulchre , and his Soul was that day with God the Father presently in Paradise ; both which is confest , yet is that also true , that Christ descended into hell , not that he descended into the Papists feigned Purgatory ; but hee descended into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the estate of the dead , so the word signifies , in his Human nature ; and hee descended into Hell , by his Divine Power , accomplishing the effect , and triumph of his Death over Hell , and he descended into Hell by his terrour of soul in the Garden , and on the Cross , and hee descended into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave , so it is frequently rendred , by his Soul from Heaven to his Body to be coupled again with it , to give it life , and raise it up again from the dead . 5 Touching Matrimony , the greatest scruple that is made in the forms thereof , is about the Mans saying to the Woman , With my body I thee worship , which is no more but te colo , I imbrace thee , ( and so it is in the Latin Service ) as if a man should say , With this Ring I thee wed , with my body I thee embrace , and with all my worldly goods I thee endow . 6 The chiefest thing scrupled in the Visitation of the Sick , is , about the Absolution , because it is said to the penitent beleeving sick Person , when the Minister judgeth him to bee such a one ; By his authority ( speaking of Christ ) committed unto me , I absolve thee from all thy Sins , in the name of the Father , and of the Son , and of the Holy Ghost ; but this is done only declaratively and with a Proviso provided that he be such a one as is expressed in the Prayer immediately going before these words , on which they have a dependance , ( viz. ) Our Lord Jesus Christ , who hath left power to his Church to absolve all Sinners which truly repent and beleeve in him , of his great mercy forgive thee all thine offences ; and upon this ground if the like Person be such a one , the Minister doth declare , By the Authority committed to him , he doth absolve him . 7 Touching the burial of the Dead , some doe scruple , that at the interring of every Corps it is said , Wee commit his body to the ground , earth to earth , ashes to ashes , dust to dust , in sure and certain hope of resurrection to eternal life ; whereas none can have such sure and certain hope touching any ; and some have lived so profainly , and even to the last have not given any testimony satisfactory of their repentance , so that there is little hope of their interest in eternal life at all . But this scruple ariseth from a mistake , for it is not spoken of the body of the deceased particularly , but of the bodies of the Congregation , that is to say of the faithful ; as we say , Our Father , when there are sometimes many unbeleevers and carnal men in the Congregation . And it is not said in sure and certaine hope of his Resurrection to eternal life , but indefinitely , in sure and certain hope of resurrection to eternal life , through our Lord Jesus Christ ( i.e. ) to those that have an interest in our Lord Jesus Christ , which rather is to bee referred to the faithful , than to the present interred Corps , except he be one of that number , even such a one concerning whom the Minister then declares , That Christ shall change our vile bodies ( not his Body , except he be one of that number ) that it may be like unto his glorious body . 8 Touching the Thanks-giving of Women after Child-birth , the greatest scruple is about that part of it where it is said , The Sun shall not burn thee by day , nor the Moon by night , supposing that not to concern the Woman to whom it is said ; but it is Scripture , and it cannot be denied but that the rest of the Psalm is very sutable ; why then should this be scrupled , seeing it is part of the same , for the whole is the one hundred twenty first Psalm , which is all appointed to bee read , and that which God hath put together in his holy Word , let no man think much that the Church doth not put asunder . And besides , these very words scrupled are a precious Promise for the Woman to lay hold on , and for all that beleeve , for it is made to every faithful soul , That neither the Sun of Prosperity shall annoy them with scorching heat of presumption by day , nor the Moon of Adversity , hurt them with the cold vapours of despair by night : it is ( in a word ) Gods promise of protection to them night and day . 9 Touching the Commination of the Curses to be read by the Minister , and the Peoples saying , Amen , much scrupled by some , me thinks when they read , that God did expresly command the like in the Scripture to be done , by his own peculiar people , we should all bee satisfied in it . Now that God did so , is plain by the twenty seventh Chapter of Deutrenomy . IV. Wee ought not to refuse the Rubrick or Common-Prayer , because it is imposed by Authority from man , but therefore to use it . SOme pretend that they cannot in conscience use the Common-Prayer , because it is imposed by a Command , which is a very bad Principle , for if Authority command that which is not sin , it is sin not to obey that which is commanded , therefore saith the Apostle , 1 Pet. 2. 13. Submit your selves to every Ordinance of man for the Lords sake . FINIS . Charles R. OVr Will and Command is , and We doe hereby authorise you forthwith to Print , Publish , and disperse , a Certaine Booke , Intituled , A Collection of the Petitions of divers Counties of this Our Kingdome , Subscribed by the Gentry , Ministers , and Freeholders of those Counties , on behalfe of Episcopacy , the Liturgy , and Church Government , and for the establishing Our Rights , and the Libertie of the Subject . And for so doing , this shall be your Warrant . Given at Our Court at Yorke , the 20 th . of May , 1642. 
A75019	----	Private devotions for several occasions, ordinary and extraordinary Allestree, Richard, 1619-1681. This text is an enriched version of the TCP digital transcription A75019 of text R231157 in the English Short Title Catalog (Wing A1161). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 139 KB of XML-encoded text transcribed from 48 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A75019 Wing A1161 ESTC R231157 99897245 99897245 136899 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A75019) Transcribed from: (Early English Books Online ; image set 136899) Images scanned from microfilm: (Early English books, 1641-1700 ; 2469:6) Private devotions for several occasions, ordinary and extraordinary Allestree, Richard, 1619-1681. 95, [1] p. printed for T. Garthwait, at the little North Door of St. Pauls Church, London : 1660. By Richard Allestree.--Wing (CD-ROM edition). Reproduction of original in the Folger Shakespeare Library. eng Prayers -- Early works to 1800. Devotional exercises -- Early works to 1800. A75019 R231157 (Wing A1161). civilwar no Private devotions for several occasions, ordinary and extraordinary. Allestree, Richard 1660 25861 14 0 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Robyn Anspach Sampled and proofread 2007-08 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion PRIVATE DEVOTIONS For several OCCASIONS , ORDINARY And EXTRAORDINARY . LONDON , Printed for T. Garthwait , at the little North Door of St. Pauls Church , 1660. CHRISTIAN READER . I Have , for the help of thy Devotions , set down some FORMS of PRIVATE PRAYER , upon several occasions : If it be thought an omission that there are none for Families , I must answer for my self , that it was not from any opinion that God is not as well to be worshipp'd in the Family as the Closet ; but because the Providence of God and the Church hath already furnish'd thee for that purpose , infinitely beyond what my utmost care could do . I mean the PUBLICK LITURGY or COMMON PRAYER , which for all publick addresses to God ( and such are Family prayers ) are so excellent and useful , that we may say of it as David did of Goliah's sword , 1 Sam. 21. 9. There is none like it . DIRECTIONS for the MORNING . As soon as ever thou awakest in the morning , lift up thy heart to God in this or the like short Prayer . LORD , as thou hast awaked my Body from sleep , so by thy grace awaken my Soul from sin , and make me so to walk before thee this day and all the rest of my life , that when the last trumpet shall awake me out of my grave , I may rise to the life immortal , through Jesus Christ . WHen thou hast thus begun , suffer not ( without some urgent necessity ) any worldly thoughts to fil thy mind , till thou hast also paid thy more solemn Devorions to Almighty God , and therefore during the time thou art dressing thy self ( which should be no longer then common decency requires ) exercise thy mind in some spiritual thoughts : as for example , consider to what Temptations thy business or company that day are most like to lay thee open , and arm thy self with Resolutions against them ; or again , consider what Occasions of doing service to God , or good to thy neighbour are that day most likely to present themselves , and resolve to embrace them ; and also contrive how thou mayst improve them to the uttermost . But especially it will be fit for thee to Examine whether there have any sin escaped thee since thy last nights examination . If after these considerations any further leisure remain , thou mayst profitably imploy it in meditating on the general Resurrection ( whereof our rising from our beds is a Representation ) and of that dreadful Judgement which shall follow it , and then think with thy self in what preparation thou art for it , and resolve to husband carefully every minute of thy time towards the fitting thee for that great account . As soon as thou art ready , retire to some private place , and there offer up to God thy Morning Sacrifice of Praise and Prayer . Prayers for the Morning . At thy first kneeling down , say , O Holy , Blessed and Glorious Trinity , three persons and one God , have mercy upon me a miserable sinner . LORD , I know not what to pray for as I ought , O let thy Spirit help my infirmities , and enable me to offer up a spiritual Sacrifice acceptable to thee by Jesus Christ . A Thanksgiving . O Gracious Lord , whose mercies endure for ever , I thy unworthy servant who have so deeply tasted of them , desire to render thee the tribute of my humblest praises for them : In thee , O Lord , I live & move and have my being , thou first madest me to be , and then that I might not be miserable but happy , thou sendest thy Son out of thy bosome to Redeem me from the power of my sins by his Grace , and from the punishment of them by his Blood , and by both to bring me to his glory . Thou hast by thy mercy caused me to be born within thy peculiar fold , the Christian Church , where I was early consecrated to thee in Baptisme , and have been partaker of all those spiritual helps which might aid me to performe that Vow I there made to thee ; and when by my own wilfulness or negligence I have failed to do it , yet thou in thy manifold mercies hast not forsaken me , but hast graciously invited me to repentance , afforded me all means both outward and inward for it , and with much patience hast attended and not cut me off in the acts of those many damning sins I have committed , as I have most justly deserved . It is , O Lord , thy Restraining grace alone by which I have been keept back from any the greatest sins , and it is thy Inciting and Assisting grace alone , by which I have been enabled to do any the least good , therefore not unto me , not unto me , but unto thy name be the praises . For these and all other thy spiritual blessings , my soul doth magnifie the Lord , and all that is within me praise his holy Name . I likewise Praise thee for those many outward Blessings I enjoy , as health , friends , food and raiment , the comforts as well as the necessaries of this life , for those continual Protections of thy hand , by which I and mine are kept from dangers , and those gracious Deliverances thou hast often afforded out of such as have befallen me ; and for that mercy of thine whereby thou hast sweetned and allayed those Troubles thou hast not seen fit wholly to remove : for thy particular Preservation of me this night , and all other thy goodness towards me ; Lord , grant that I may render thee not only the fruit of my lips , but the obedience of my life , that so these blessings here may be an earnest of those richer blessings thou hast prepared for those that love thee , and that for his sake whom thou hast made the Author of Eternal Salvation to all that obey him , even Jesus Christ . A Confession . O Righteous Lord , who hatest iniquitie , I thy sinful creature cast my self at thy feet , acknowledging that I most justly deserve to be utterly abhorred and forsaken by thee ; for I have drunk iniquitie like water , gone on in a continued course of sin and rebellion against thee , daily committing those things thou forbiddest , and leaving undone those things thou commandest ; mine heart , which should be an habitation for thy spirit , is become a cage of unclean birds , of foul and disordered affections ; and out of this abundance of the heart my mouth speaketh , my hands act , so that in thought , word and deed I continually transgress against thee . [ Here mention the greatest of thy sins . ] Nay , O Lord , I have despised that goodness of thine which should lead me to Repentance , hardning my heart against all those means thou hast used for my amendment . And now , Lord , what can I expect from thee but judgement and fierie indignation , that is indeed the due reward of my sins ? But , O Lord , there is mercie with thee that thou mayest be feared , O fit me for that mercie by giving me a deep and heartie Repentance , and then according to thy goodness let thy anger and thy wrath be turned away from me ; look upon me in thy Son , my blessed Saviour , and for the merit of his sufferings pardon all my sins : And , Lord , I beseech thee by the power of thy grace so to renew and purifie my heart , that I may become a new creature , utterly forsaking everie evil way , and living in constant , sincere , universal obedience to thee all the rest of my dayes , that behaving my self as a good and faithful servant , I may by thy mercie at the last be received into the joy of my Lord : Grant this for Jesus Christ his sake . A Prayer for Grace . O Most gracious God , from whom everie good and perfect gift cometh , I wretched creature that am not able of my self so much as to think a good thought , beseech thee to work in me both to Will and Do according to thy good pleasure . Inlighten my minde that I may know thee , and let me not be barren or unfruitful in that knowledge ; Lord , work in my heart a true Faith , a purifying Hope , and an unfeigned Love towards thee , give me a full Trust on thee , Zeal for thee , Reverence of all things that relate to thee ; make me Fearful to offend thee , Thankful for thy mercies , Humble under thy corrections , Devout in thy Service , Sorrowful for my sins ; and grant that in all things I may behave my self so as befits a creature to his Creatour , a servant to his Lord ; enable me likewise to perform that Dutie I owe to my self , give me that Meekness , Humilitie , and Contentedness whereby I may alwayes possess my soul in Patience and Thankfulness ; make me Diligent in all my duties , Watchful against all temptations , perfectly pure and Temperate , and so moderate in my most lawful enjoyments , that they never become a snare to me ; make me also , O Lord , to be so affected towards my Neighbour , that I never transgress that royal Law of thine , of loving him as my self ; grant me exactly to perform all parts of Justice , yielding to all whatsoever by any kinde of Right becomes their due ; and give me such bowels of Mercie and compassion that I may never fail to do all acts of Charitie to all men , whether friends or enemies , according to thy command and example . Finally , I beseech thee , O Lord , to sanctifie me throughout , that my whole spirit and soul and bodie may be preserved blameless unto the coming of our Lord Jesus Christ ; to whom with thee and the Holy Ghost be all honour and glorie for ever . Amen . Intercession . O Blessed Lord , whose mercie is over all thy works , I beseech thee to have mercie upon all men , and grant that the precious ransom which was paid by thy Son for all , may be effectual to the saving of all . Give thy inlightning Grace to those that are in darkness , and thy converting grace to those that are in sin ; look with thy tenderest compassions upon the Universal Church , O be favourable and gracious unto Sion , build thou the walls of Jerusalem , unite all those that profess thy Name to thee , by Puritie , and Holiness ; and to each other by Brotherly love . Have mercie on This desolate Church , and sinful Nation , thou hast moved the Land and divided it , heal the sores thereof for it shaketh ; make us so truly to repent of those sins , which have provoked thy Judgements , that thou also may'st turn , and repent , and leave a blessing behinde thee . Bless those whom thou hast appointed our governours , whether in Church or State , so rule their hearts , and strengthen their hands , that they may neither want will nor power to punish wickedness and vice , and to maintain Gods true Religion and Vertue . Have pitie , O Lord , on all that are in affliction ; be a Father to the fatherless , and plead the cause of the Widow , comfort the feeble-minded , support the weak , heal the sick , relieve the needie , defend the Oppressed , & administer to everie one according to their several necessities ; let thy blessings rest upon all that are near and dear to me , and grant them whatsoever thou seest necessarie either to their bodies or their souls . [ Here name thy nearest Relations ] Reward all those that have done me good , and pardon all those that have done , or wisht me evil , and work in them and me all that good which may make us acceptable in thy sight , through Jesus Christ . For Preservation . O Merciful God , by whose bountie alone it is , that I have this day added to my life , I beseech thee so to guide me in it by thy grace , that I may do nothing which may dishonour thee , or wound my own soul , but that I may diligently apply my self to do all such good works , as thou hast prepared for me to walk in ; and Lord I beseech thee , give thy Angels charge over me , to keep me in all my wayes , that no evil happen unto me nor any plague come nigh my dwelling , but that I and mine may be safe under thy gracious protection , through Jesus Christ . O Lord , pardon the wandrings and coldness of these petitions , and deal with me , not according either to my prayers or deserts , but according to my needs and thine own rich mercies in Jesus Christ , in whose blessed Name and Words , I conclude these my imperfect Prayers ; saying , Our Father , &c. Directions for Night . AT NIGHT , when it draws towards the time of rest , bethink thy self how thou hast passed the day , examine thine own heart , what sin either of Thought , Word , or Deed thou hast committed , what opportunity of doing good thou hast omitted , and whatsoever thou findest to accuse thy self of , confess humbly and penitently to God , renew thy purposes , and resolutions of amendment , and beg his pardon in Christ , and this not slightly , and only as of course , but with all devout earnestness , and heartiness , as thou wouldest do , if thou wert sure thy death were as near approaching , as thy sleep , which for ought thou knowest may be so indeed , and therefore thou shouldest no more venture to sleep unreconciled to God , then thou wouldest dare to die so . In the next place , consider what special and extraordinary mercies thou hast that day received , as if thou hast had any great deliverance , either in thy inward man , from some dangerous temptations , or in thy outward , from any great and apparent danger , and offer to God thy hearty and devout praise for the same ; or if nothing extraordinary have so happened , and thou hast been kept even from the approach of danger , thou hast not the less , but the greater cause to magnifie God , who hath by his protection so guarded thee , that not so much as the fear of evil hath assaulted thee . And therefore omit not to pay him the tribute of humble thankfulness , as well for his usuall and daily preservations , as his more extraordinary deliverances . And above all endeavour still by the considerations of his mercies to have thy heart the more closely knit to him , remembring that every favour received from him is a new engagement upon thee , to love and obey him . Prayers for Night . O Holy , blessed and glorious Trinity , three persons and one God , have mercy upon me a miserable sinner . Lord I know not what to pray for as I ought , O let thy Spirit help my infirmities , and enable me to offer up a spiritual Sacrifice acceptable unto thee by Jesus Christ . A Confession . O MOST Holy Lord God , who art of purer eyes then to behold iniquity , how shall I abominable wretch dare to appear before thee , who am nothing but pollution ? I am defiled in my very nature , having a backwardness to all good , and a readiness to all evil ; but I have defiled my self yet much worse by my own actual sins and wicked customes ; I have transgrest my duty to Thee , my Neighbour , and my Self , and that both in thought , in word , in deed , by doing those things which thou hast expresly forbidden , and by neglecting to do those things thou hast commanded me . And this not only through ignorance and frailty , but knowingly , and wilfully , against the motions of thy Spirit , and the checks of my own conscience to the contrary . And to make all these out of measure sinful , I have gone on in a daily course of repeating these provocations against thee , notwithstanding all thy calls to , and my own purposes and vows of amendment ; yea , this very day I have not ceased to adde new sins to all my former guilts . [ Here name the particulars . ] And now , O Lord , what shall I say , or how shall I open my mouth , seeing I have done these things ? I know that the wages of these sins is death ; but O thou who willest not the death of a sinner , have mercy upon me ; work in me I beseech thee a sincere contrition , and a perfect hatred of my sins , and let me not daily confess , and yet as dayly renew them , but grant , O Lord , that from this instant I may give a bill of Divorce to to all my most beloved lusts , and then be thou pleased to marry me to thy self in truth , in righteousnes & holiness . And for al my past sins , O Lord , receive a reconciliation ; accept of that ransome thy blessed Son hath paid for me , and for his sake whom thou hast set forth as a propitiation , pardon all my offencies , and receive me to thy favour . And when thou hast thus spoken peace to my soul , Lord keep me that I turn not any more to folly , but so establish me with thy grace , that no temptation of the world , the Divil or my own flesh may ever draw me to offend thee , that being made free from sin , and becoming a servant unto God , I may have my fruit unto holiness , and the end everlasting life , through Jesus Christ our Lord . A Thanksgiving . O thou Father of Mercies , who art kind even to the unthankful , I acknowledge my self to have abundantly experimented that gracious propertie of thine , for notwithstanding my dayly provocations against thee , thou still heapest mercy and loving kindness upon me . All my contempts and despisings of thy spiritual favours have not yet made thee withdraw them , but in the riches of thy goodness and long suffering thou still continuest to me the offers of grace and life in thy Son . And all my abuses of thy temporal blessings thou hast not punished with an utter deprivation of them , but art still pleased to afford me a liberal portion of them . The sins of this day thou hast not repayed as justly thou might'st , by sweeping me away with a swift destruction , but hast spared and preserved me according to the greatness of thy mercy . [ Here mention the particular mercies of that day . ] What shal I render unto the Lord , for all these benefits he hath done unto me ? Lord , let this goodness of thine lead me to repentance , and grant that I may not only offer thee thanks and praise , but may also order my conversation aright , that so I may at the last see the salvation of God , through Jesus Christ . Here use the Prayer for Grace and that of Intercession appointed for the Morning . For Preservation O blessed Lord , the Keeper of Israel , that neither slumbrest nor sleepest , be pleased in thy mercie to watch over me this night , keep me by thy grace from all works of darkness , and defend me by thy power from all dangers , grant me moderate and refreshing sleep , such as may fit me for the duties of the day following . And , Lord , make me ever mindful of that time when I shall lie down in the dust ; and because I know neither the day nor the houre of my Masters coming , grant me grace that I may be always readie , that I may never live in such a state as I shall fear to die in , but that whether I live , I may live unto the Lord ; or whether I die , I may die unto the Lord , so that living and dying I may be thine , through Jesus Christ . Vse the same concluding prayer as in the Morning . AS thou art putting off thy clothes , think with thy self that the time approaches that thou must put off thy body also , and then thy Soul must appear naked before Gods judgment Seat , and therefore thou hadst need be careful to make it so clean and pure by repentance and holiness , that he who will not look on iniquity may graciously behold and accept it . Let thy Bed put the in mind of thy Grave , and when thou lyest down , say , O Blessed Saviour , who by thy precious death and burial didst take away the sting of death and power of the grave , grant me the joyful fruits of that thy victory , and be thou to me in life and death advantage . I will lay me down in peace , and take my rest , for it is thou Lord only that makest me dwell in safety . Into thy hands I commend my spirit , for thou hast redeemed it , O Lord , thou God of truth . IN the ANTIENT CHURCH there were besides morning and night , four other times every day which were called HOURS OF PRAYER , and the zeal of those first Christians was such as made them constantly observed . It would be thought too great a strictness now in this luke-warm age to enjoyn the like frequency , yet I cannot but mention the example , and say , that for those who are not by very necessary business prevented , it will be but reasonable to imitate it , and make up in publick and private those FOUR TIMES of PRAYER , besides the OFFICES already set down for MORNING and NIGHT : and that none may be to seek how to exercise their devotions at these times , I have added divers COLLECTS for several Graces , whereof every man may use at each such time of prayer so many as his zeal and leisure shall point out to him , adding , if he please , one of the confessions appointed for morning or night , and never omitting the LODRS PRAYER . But if any mans state of life be really so busie as will not allow him time for so long and solemn devotions , yet certainly there is no man so overlayed with business , but that he may finde leisure oftentimes in a day to say the LORDS PRAYER alone , and therefore let him use that , if he cannot more . But because it is the Character of a Christian , Phil. 3. 20. That he hath his conversation in Heaven , it is very fit that besides these set times of Prayer , he should divers times in a day by short and suddain EJACULATIONS dart up his soul thither . And for this sort of devotion no man can want leisure , for it may be performed in the midst of business ; the Artificer at his work , the Husband man at his Plough may practice it . Now as he cannot want time , so that he may not want matter for it , I have thought it not unuseful out of that rich store-house , the BOOK of PSALMS , to furnish him with some texts , which may very fitly be used for this purpose , which being learned by heart will alwayes be ready at hand to imploy his devotion ; and the matter of them being various , some for Pardon of sin ; some for Grace ; some for the light of Gods countenance ; some for the Church ; some for Thanksgiving , &c. every man may fit himself according to the present need and temper of his soul . I have given these not as a full collection , but only as a taste , by which the Readers appetite may be raised to search after more in that Book , and other parts of holy Scripture . COLLECTS for several GRACES . For Faith . O Blessed Lord , whom without Faith it is impossible to please , let thy spirit I beseech thee work in me such a Faith as may be acceptable in thy sight , even such as worketh by love , O let me not rest in a dead ineffectual Faith , but grant that it may be such as may shew it self by my works , that it may be that victorious Faith which may enable me to overcome the world , and conform me to the Image of that Christ , on whom I believe , that so at the last I may receive the end of my Faith , even the salvation of my soul , by the same Jesus Christ . For Hope . O Lord , who art the hope of all the ends of the earth , let me never be destitute of a well grounded hope , nor yet possest with a vain presumption ; suffer me not to think thou wilt either be reconciled to my sins , or reject my repentance , but give me , I beseech thee , such a hope as may be answerable to the only ground of hope , thy promises , and such as may both incourage and enable me to purifie my self from all filthiness both of flesh and spirit , that so it may indeed become to me an anchor of the soul both sure and stedfast , entring even within the vail , whither the forerunner is for me entred , even Jesus Christ my High Priest and blessed Redeemer . For the Love of God . O Holy and gracious Lord , who art infinitely excellent in thy self , and infinitely bountiful and compassionate towards me , I beseech thee suffer not my heart to be so hardned through the deceitfulness of sin , as to resist such charms of love , but let them make deep and lasting impressions on my soul . Lord , thou art pleased to require my heart , and thou only hast right to it . O let me not be so sacrilegiously unjust as to alienate any part of it , but enable me to render it up whole and intire to thee . But , O my God , thou seest it is alreadie usurped , the world with its vanities hath seized it , and like a strong man armed keeps possession , O thou who art stronger come upon him , and take this unworthy heart of mine as thine own spoil , refine it with that purifying fire of thy love , that it may be a fit habitation for thy Spirit : Lord , if thou see it fit , be pleased to let me taste of those joyes , those ravishments of thy love , wherewith thy Saints have been so transported . But if in this I know not what I ask , if I may not chuse my place in thy Kingdome , yet O Lord , denie me not to drink of thy cup , let me have such a sinceritie and degree of love , as may make me endure any thing for thy sake , such a perfect love as may cast out all fear and all sloth too , that nothing may seem to me too grievous to suffer , or too difficult to do in obedience to thee , that so expressing my love by keeping thy Commandments , I may by thy mercie at last obtain that Crown of life , which thou hast promised to those that love thee , through Jesus Christ our Lord . For Sincerity . O Holy Lord , who requirest truth in the inward parts , I humbly beseech thee to purge me from all hypocrisie and unsinceritie . The heart O Lord , is deceitful above all things , and my heart is deceitful above all hearts ; O thou who searchest the heart and reins , try me , and seek the ground of my heart , and suffer not any accursed thing to lurk within me , but purifie me even with fire , so thou consume my dross . O Lord , I cannot deceive thee , but I may most easily deceive my self , I beseech thee let me not rest in any such deceit ; but bring me to a sight and hatred of my most hidden corruptions , that I may not cherish any darling lust , but make an utter destruction of everie Amalekite ; O suffer me not to speak peace to my self , when there is no peace , but grant I may judge of my self as thou judgest of me , that I may never be at peace with my self , till I am at perfect peace with thee , and by puritie of heart be qualified to see thee in thy Kingdome , through Jesus Christ . For devotion in Prayer . O Gracious Lord God , who not only permittest , but invitest us miserable and needie creatures , to present our petitions to thee ; grant I beseech thee , that the frequencie of my prayer may be somewhat proportionable to those continual needs I have of thy mercie : Lord , I confess , it is the greatest honour and greatest advantage , thus to be allowed access to thee , yet so sottish and stupid is my profane heart , that it shuns or frustrates the opportunities of it . My Soul , O Lord , is possest with a spirit of infirmitie , it is bowed together , and can in no wise lift up it self to thee . O be thou pleased to cure this sad , this miserable disease , to inspirit and enliven this earthly drossie heart , that it may freely mount towards thee , that I may set a true value on this most valuable priviledge , and take delight in approaching to thee , and that my approaches may be with a reverence some way answerable to that awful Majestie I come before , with an importunitie and earnestness answerable to those pressing wants I have to be supplied , and with such a fixedness and attention of mind , as no wandring thoughts may interrupt ; that I may no more incur the guilt of drawing near to thee with my lips , when my heart is far from thee , or have my prayers turned into sin , but may so ask that I may receive , seek that I may find , knock that it may be opened unto me : that from praying to thee here , I may be translated to the praising thee eternally in thy glorie , through the merits and intercession of Jesus Christ . For Humility . O Thou High and Loftie one , that inhabitest Eternitie , yet art pleased to dwell with the humble spirit , pour into my heart I beseech thee , that excellent grace of Humilitie , which may utterly work out all those vain conceits I have of my self ; Lord convince me powerfully of my own wretchedness , make me to see that I am miserable , and poor , and blind , and naked , and not only dust , but sin , that so in all thy dispensations towards me , I may lay my hand upon my mouth , and heartily acknowledge that I am less then the least of thy mercies , and greater then the greatest of thy judgments . And O Lord , grant me not only to walk humbly with my God , but even with men also , that I may not only submit my self to thy rebukes , but even to those of my fellow Christians , and with meekness receive and obey their admonitions . And make me so to behave my self towards all , that I never do any thing through strife or vain glorie ; and to that end grant , that in lowliness of mind I may esteem everie other man better then my self , and be willing that others should esteem them so also ; that I never nourish any high opinion of my self , nor covet one among others , but that despising the vain praise of men , I may seek that praise which cometh from thee only . That so instead of those mean servile Arts I have used to recommend me to the esteem of men , I may now imploy all my industrie and care to approve my self to thee , who resistest the proud , and givest grace to the humble grant this , O Lord , for his sake , who humbled himself unto the death of the Cross , Jesus Christ . For the Fear of God . O Glorious Majestie , who only art high , and to be feared , possess my soul with a Holy awe and reverence of thee , that I may give thee the honour due unto thy Name , and may bear such a respect to all things which relate to thee , that I may never prophane any holy thing , or sacrilegiously invade what thou hast set a part to thy self . And , O Lord , since thou art a God that wilt not clear the guiltie , let the dread of thy justice make me tremble to provoke thee in any thing ; O let me not so misplace my fear , as to be afraid of a man that shall die , and of the son of man , who shall be made as grass , and forget the Lord my Maker ; but replenish my soul with that fear of the Lord , which is the beginning of wisdome , which may be as a bridle to all my brutish appetites , and keep me in a constant conformitie to thy Holy will . Hear me , O Lord , I beseech thee , and put this fear in my heart , that I may not depart from thee , but may with fear and trembling work out my own salvation , through Jesus Christ . For Trust on God . O Almightie Lord , who never failest them that trust on thee , give me grace , I beseech thee , in all my difficulties and distresses , to have recourse to thee , to rest and depend on thee ; thou shalt keep him , O Lord in perfect peace , whose mind is staid on thee , O let me alwayes rest on this firm Pillar , and never exchange it for the broken reeds of worldly succours , suffer not my heart to be overcharged with the cares of this life , taking thought what I shall eat , or drink , or wherewithal I shall be clothed , but grant , that having by honest labour and industrie done my part , I may chearfully commit my self to thy providence , casting all my care upon thee , and being careful for nothing , but to be of the number of those whom thou ownest and carest for , even such as keep thy Testimonies and think upon thy Commandments to do them . That seeking first thy Kingdome and the righteousness thereof , all these outward things may be added unto me , in such a measure as thy wisdome knows best for me ; grant this O Lord , for Jesus Christ his sake . For Thankfulness . O most Gracious and bountiful Lord , who fillest all things living with good , and expectest no other return , but praise & thanksgiving ; let me O Lord , never defraud thee of that so easie tribute , but let my heart be ever filled with the sence , and my mouth with the acknowledgement of thy mercies . It is a joyfull and a pleasant thing to be thankfull , O suffer me not I beseech the , to lose my part in that Divine pleasure , but grant that as I dayly receive blessings from thee , so I may daily from an affectionate and devout heart offer up thanks to thee , and grant that not only my lips , but my life may shew forth thy praise , by consecrating my self to thy service , and walking in Holiness and Righteousness before thee all the days of my life , through Jesus Christ my Lord and blessed Saviour . For Contrition . O Holy Lord , who art a merciful embracer of true penitents , but yet a consuming fire towards obstinate sinners , how shall I approach thee , who have so many provoking sins to inflame thy wrath , and so little sincere repentance to incline thy mercy ! O be thou pleased to soften and melt this hard obdurate heart of mine , that I may heartily bewail the iniquities of my life ; strike this rock , O Lord , that the waters may flow out , even floods of tears , to wash my polluted conscience ; my drowzy Soul hath too long slept securely in sin , Lord awake it though it be with thunder , & let me rather feel thy terrors then not feel my sin . Thou sentest thy blessed Son to heal the broken hearted , but Lord , what will that avail me if my heart be whole . O break it that it may be capable of his healing virtue ; and grant , I beseech thee , that having once tasted the bitterness of sin , I may fly from it , as from the face of a Serpent , and bring forth fruits of repentance in amendment of life , to the praise and glory of thy grace in Jesus Christ our blessed Redeemer . For Meekness . O Blessed Jesu , who wast led as a sheep to the slaughter , let , I beseech thee , that admirable example of Meekness quench in me all sparks of anger and revenge , and work in me such a gentleness and calmness of Spirit as no provocations may ever be able to disturb . Lord grant I may be so far from offering the least injury , that I may never return the greatest any otherwise then with prayers and kindness , that I who have so many talents to be forgiven by thee , may never exact pence of my bretheren , but that putting on bowels of mercie , meekness long-suffering , thy peace may rule in my heart , & make it an acceptable habitation to thee , who art the Prince of peace , to whom with the Father & holy Spirit be all honour and glory for ever . For Chastity . O Holy and Immaculate Jesus , whole first descent was into the Virgins womb , and who dost still love to inhabit only in pure and virgin-hearts , I beseech thee send thy Spirit of purity to cleanse me from all filthiness both of flesh and spirit ; my body , O Lord , is the Temple of the Holy Ghost , O let me never pollute that Temple with any uncleanness . And because out of the heart proceed the things that defile the man , Lord grant me to keep my heart with all diligence , that no impure or foul thoughts be harboured there , but enable me , I beseech thee , to keep both body and soul pure and undefiled , that so I may glorifie thee here both in body & spirit , & be glorified in both with thee hereafter . For Temperance . O Gracious Lord , who hast in thy bountie to mankind afforded us the use of thy good creatures for our corporal refreshment , grant that I may always use this liberty with thankfulness and moderation ; O let me never be so enslaved to that bruitish pleasure of taste , that my Table become a snare to me , but give me , I beseech thee , a perfect abhorrence of all degrees of excess , and let me eat and drink only for those ends , and according to those measures which thou hast assigned me for health and not for luxury . And Lord grant that my pursuits may be not after the meat that perisheth , but after that which endureth to everlasting life , that hungring and thirsting after righteousness I may be filled with thy grace here , and thy glory hereafter , through Jesus Christ . For Contentedness . O Merciful God , thy wisdom is infinite to choose , & thy love forward to dispence good things to us ; O let me alwaies fully and intirely resign my self to thy disposals , have no desires of mine own , but a perfect satisfaction in thy choices for me , that so in whatsoever estate I am , I may be therein content . Lord grant I may never look with murmuring on my own condition , nor with envie on other mens . And to that end , I beseech thee , purge my heart of all covetous affections ; O let me never yield up any corner of my soul to Mammon , but give me such a contempt of these fading riches , that whether they increase or decrease I may never set my heart upon them , but that all my care may be to be rich towards God , to lay up my treasure in heaven , that I may so set my affections on things above , that when Christ who is my life shall appear , I may also appear with him in glory . Grant this , O Lord , for the mercies of the same Jesus Christ . For Diligence . O Lord , who hast in thy wisdom ordained that man should be born to labour , suffer me not to resist that design of thine by giveing my self up to sloth and idleness ; but grant I may so imploy my time and all other talents thou hast intrusted me with , that I may not fall under the sentence of the slothful and wicked servant ; Lord , if it be thy wil , make me some way useful to others , that I may not live an unprofitable part of mankind ; but however , O Lord , ▪ let me not be useless to my self , but grant I may give all diligence to make my calling and election sure : My soul is beset with many and vigilant adversaries , O let me not fold my hands to sleep in the midst of so great dangers , but watch and pray , that I enter not into temptation , enduring hardness as a good souldier of Jesus Christ , till at the last from this state of warfare thou translate me to the state of triumph and bliss in thy Kingdome , through Jesus Christ . For Justice . O Thou King of righteousness , who hast commanded us to keep judgement and do Justice , be pleased by thy grace to cleanse my heart and hands from all fraud and injustice , and give me a perfect integrity and uprightness in all my dealings . O make me ever abhor to use my power to oppress , or my skil to deceive my brother , and grant I may most strictly observe that sacred rule of doing as I would be done to , that I may not dishonour my Christian profession by an unjust or fraudulent life , but in simplicitie and godly sincerity , have my conversation in this life , never seeking to heap up treasures of wickedness , but preferring a little with righteousness before great revenues without right . Lord , make me exactly careful to render to every man what by any sort of obligation becomes his due , that I may never break the bond of any of those relations that thou hast placed me in , but may so behave my self towards all , that none may have an evil thing to say of me , that so , if it be possible , I may have peace with all men , or however I may by keeping innocency and taking heed to the thing that is right , have peace at the last , even peace with thee , through Jesus Christ our Lord . For Charity . O Mercifull Lord , who hast made of one blood , and redeemed by one ransome all Nations of men , let me never harden my bowels against any that partake of the same nature and redemption with me , but grant me an universall charitie towards all men . Give me , O thou father of compassions , such a tenderness and meltingness of heart , that I may be deeply affected with all the miseries and calamities outward or inward of my bretheren , and diligently imploy all my abilities for their succour & relief . O let not an unchristian self-love possess my heart , but drive out that accursed spirit , and let thy Spirit or love enter and dwell there , and make me seek not to please my self , but my neighbour for his good to edification , even as Christ pleased not himself . Lord , make me a faithful steward of all those talents thou hast committed to me for the benefit of others , that so when thou shalt cal me to give an account of my stewardship , I may do it with joy and not with grief . Grant this mercifull Lord , I beseech thee for Jesus Christ his sake . For perseverance . O Eternall and unchangeable Lord God , who art the same yesterdaie and to daie and for ever . Be thou pleased to communicate some small ray of that excellence , some degree of that stability to me thy wreched creature , who am light and unconstant , turned about with every blast ; my understanding is very deceivable , O establish it in thy truth , keep it from the snares of seducing spirits , that I may not be led away with the errour of the wicked and fall from my own stedfastness : my will also , O Lord is irresolute and wavering , and doth not cleave stedfastly unto God , my goodness is but as the morning cloud , and as the early due it passeth away . O strengthen and confirm me , and whatever good work thou hast wrought in me , be pleased to accomplish and perform it until the day of Christ . Lord thou seest my weakness , and thou knowest the number and strength of those temptations I have to struggle with , O leave me not to my self , but cover thou my head in the day of battel , and in all spiritual combates make me more then conquerour through him that loved me . O let no terrours or flatteries either of the world or my own flesh ever draw me from my obedience to thee , but grant that I may continue stedfast , unmoveable , alwayes abounding in the work of the Lord ; and by patient continuing in well doing , seek and at last obtain glorie , and honour , and immortalitie , and eternal life , through Jesus Christ our Lord . A Brief Paraphrase of the LORDS PRAYER To be used as a Prayer . [ Our Father which art in Heaven . ] O Lord , who dwellest in the highest heavens , thou art the Author of our being , thou hast also begotten us again unto a lively hope , and carriest towards us the tenderness & bowels of a compassionate father . O make us to render to thee the love and obedience of children ; and that we may resemble thee our father in heaven ( that place of true delight and purity ) give us a holy disdain of all the deceitful pleasures and foul pollutions of this world , and so raise up our minds that we may alwaies have our conversation in heaven , from whence we look for our Saviour the Lord Jesus Christ . [ 1. Hallowed be thy Name ] STrike such an awe into our hearts , that we may humbly reverence thee in thy Name , which is great , wonderful and holy , and carry such a sacred respect to all things that relate to thee and thy worship , as may express our reverence to thy great Majestie . Let all the people praise thee , O God , let all the people praise thee . [ 2. Thy Kingdom come . ] EStablish thy Throne and rule for ever in our souls , & by the power of thy grace subdue al those rebellious corruptions that exalt themselves against thee , they are those enemies of thine which would not thou should'st reign over them , O let them be brought forth and slain before thee , and make us such faithful subjects of this thy Kingdom of Grace , that we may be capable of the Kingdom of Glory , and then Lord Jesus come quickly . [ 3. Thy will be done in earth , &c. ] ENABLE us by thy grace chearfully to suffer thy will in all thy inflictions , and readily perform it in all thy commands , give us of that heavenly zeal to thy service , wherewith the blessed Angels of thy presence are inspired , that we may obey thee with the like fervor and alacrity , and that following them in their obedience , we may be joyned with them to sing eternal praises in thy Kingdom to God , and to the Lamb for ever . [ 4. Give us this day our , &c. ] GIVE us that continuall supply of thy grace , which may sustain and nourish our souls unto eternal life . And be thou pleased also to provide for our bodies all those things which thou seest fit for their support , through this our earthly pilgrimage , and make us cheerfully to rest on thee for them , first seeking thy Kingdome and the righteousness thereof , and then not doubting but all these things shall be added unto us . [ 5. Forgive us our Trespasses , &c. ] HEal our souls , O Lord , for we have sinned against thee , let thy tender mercies abound towards us , in the forgiveness of all our offences ; And grant O Lord , that we may never forfeit this pardon of thine , by denying ours to our brethren , but give us those bowels of compassion to others which we stand in so much greater need of from thee , that we may forgive as fully and finally upon Christs command , as we desire to be forgiven , for his merits and intercession . [ 6. Lead us not into Tempt . &c. ] O LORD , we have no strength against those multitudes of temptations that daily assault us , only our eyes are upon thee , O be thou pleased either to restrain them or assist us , and in thy faithfulness suffer us not to be tempted above that we are able , but in all our temptations make us a way to escape , that we be not overcome by them , but may when thou shalt call us to it , resist even unto blood , striving against sin , that being faithful unto death , thou mayest give us the crown of life . [ For thine is the Kingdome , &c. ] HEAR us and graciously answer our petitions , for thou art the great King over all the earth , whose Power is infinite , and art able to do for us above all that we can ask or think , and to whom belongeth the Glory of all that good thou workest in us or for us . Therefore blessing , honour , glory , and power be unto him that sitteth upon the throne , to our God for ever , and ever , Amen . Pious EJACULATIONS taken out of the Book of PSALMS . For Pardon of Sin . HAVE mercy on me , O God , after thy great goodness , according to the multitude of thy mercies do away mine offences . Wash me throughly from my wickedness , and cleanse me from my sin . Turn thy face from my sins , and put out all my misdeeds . My misdeeds prevail against me , O be thou merciful unto my sins . Enter not into judgement with thy servant , for in thy sight shall no man living be justified . For thy names sake , O Lord , be merciful unto my sin , for it is great . Turn thee , O Lord , and deliver my soul , O save me for thy mercies sake . For Grace . TEACH me to do the thing that pleaseth thee , for thou art my God . Teach me thy way , O Lord , and I will walk in thy truth , O knit my heart to thee , that I may fear thy name . Make me a clean heart , O God , and renew a right spirit within me . O let my heart be sound in thy statutes , that I be not ashamed . Incline my heart unto thy Testimonies , and not to covetousness . Turn away mine eyes , lest they behold vanity , and quicken thou me in thy way . I am a stranger upon earth , O hide not thy Commandements from me , Lord teach me to number my dayes , that I may apply my heart unto wisdome , For the Light of Gods Countenance . LORD , why abhorrest thou my soul , and hidest thy face from me ? O hide not thou thy face from me , nor cast thy servant away in displeasure . Thy loving kindness is better then life it self ▪ Lord lift thou up the light of thy countenance upon me . Comfort the Soul of thy servant , for unto thee , O Lord , do I lift up my soul . Thanksgiving I WILL always give thanks unto the Lord , his praise shall ever be in my mouth . Thou art my God , and I will thank thee , thou art my God and I will praise thee . I will sing unto the Lord , as long as I live , I will praise my God whilst I have my being . Praised be God which hath not cast out my prayer , nor turned his mercy from me . Blessed be the Lord God , even the God of Israel , which only doth wondrous things . And blessed be the Name of his Majestie for ever , and all the earth shall be filled with his Majestie , Amen , Amen . For Deliverance from Trouble . BE merciful unto me , O Lord , be merciful unto me , for my Soul trusteth in thee , and under the shadow of thy wings shall be my refuge , until these calamities be over-past . Deliver me , O Lord , from mine enemies , for I flie unto thee to hide me . O keep my Soul , and deliver me , let me not be confounded , for I have put my trust in thee . Mine eyes are ever looking unto the Lord , for he shall pluck my feet out of the net . Turn thee unto me , and have mercy upon me , for I am desolate and in misery . The sorrows of my heart are enlarged , O bring thou me out of my troubles . For the Church . OBE favourable and gracious unto Sion , build thou the walls of Jerusalem . O God , wherefore art thou absent from us so long ? Why is thy wrath so hot against the sheep of thy pasture ? O think upon thy Congregation , whom thou hast purchased and Redeemed of old . Look upon the Tribe of thine Inheritance , and Mount Sion where thou hast dwelt . It is time for thee , Lord , to say to thy hand , for they have destroyed thy Law . Arise , O God , and mantain thine own cause . Deliver Israel , O God , out of all his troubles . Brief Heads of Self-Examination , especially before the Sacrament , Collected out of the foregoing Treatise , concerning the breaches of our Duty . To GOD . FAITH . NOt BELIEVING there is a God . Not believing his Word . Not believing it practically , so as to live according to our belief . HOPE . DEspairing of Gods Mercy , so as to neglect duty . Presuming groundlesly on it , whilst we go on in wilful sin . LOVE . NOt Loving God for his own excellencies . Not Loving him for his Goodness to us . Not labouring to please him . Not desiring to draw near to him in his Ordinances . Not longing to enjoy him in Heaven . FEAR . NOt Fearing God so as to keep from offending him . Fearing man above him by committing sin , to shun some outward suffering . TRUST . NOt Trusting on God in dangers and distresses . Using unlawful means to bring us out of them . Not depending on God for supply of our Wants . Immoderate Care for outward things . Neglecting to labour , and expecting God should sup 〈…〉 our idleness . Not looking up to God for a blessing on our honest endeavours . HUMILITY . NOt having a high esteem of God . Not submitting obediently to act his Will . Not patiently suffering it , but murmuring at his Corrections . Not a●ending by them . Not being Thankful to him . Not acknowleding his Wisdome in choosing for us , but having eager and impatient desires of our own . HONOUR . NOt Honouring God by a reverend usage of the things that Relate to him . Behaving our selves irreverently in his House . Robbing God , by taking things that are consecrated to him . Profaning Holy times , the Lords Day , and the Feasts and Fasts of the Church . Neglecting to read the Holy Scriptures , not marking when we do read . Being careless to get knowledge of our duty , chusing rather to continue ignorant , then put our selves to the pains or charge of learning . Placing Religion in hearing of Sermons , without Practice Breaking our Vow made at Baptisme . By resorting to Witches , and Conjurers ; i. e. to the Devil . By loving the Pomps and Vanities of the World , and following its sinful customes . By fulfilling the Lusts of the flesh . Profaning the Lords Supper . By coming to it ignorantly , without Examination , contrition , and purposes of New Life . By behaving our selves irreverently at it , without Devotion , and spiritual Affection . By neglecting to keep the Promises made at it Profaning Gods Name , by blasphemous thoughts , or Discourse . Giving others occasion to Blaspheme him , by our vile wicked li●es . Taking unlawful OATHS . Perjury . Swearing in ordinary Communication . WORSHIP . NOt Worshipping God . Omitting Prayers , publick or private , and being glad of a pretence to do so . Asking unlawful thigs , or to unlawful ends . Not purifying our Hearts from sin before we pray . Not praying with Faith and Humility . Coldness and deadness in Prayer . Wandring thoughts in it . Irreverent gestures of body in prayer . REPENTANCE . NEglecting the duty of Repentance . Not calling our selves to Dayly account for our sins . Not assigning any set or Solemn times , for Humiliation ; and Confession , or too seldome . Not deeply considering our sins , to beget Contrition . Not acting Revenges on our selves , by Fasting , and other acts of Mortification . IDOLATRY . OUtward Idolatry in Worshipping of creatures . Inward Idolatry , in placing our love , and other affections more on creatures , then the Creator . To our SELVES . HUMILITY . BEing puft up with high conceits of our selves . In respect of natural parts , as beauty , wit , &c. Of worldly riches and honours . Of Grace . Greedily seeking the praise of men . Directing christian Actions , as Prayer , Alms , &c. to that end . Committing sins to avoid Reproach from wicked men . MEEKNES . DIsturbing our minds with Anger and peevishness . CONSIDERATION . NOt carefully Examining wh●t our estate towards God is . Not trying our selves by the true Rule , i. e. our obedience to Gods Commands . Not weighing the Lawfulness of our Actions before we venture on them . Not examining our past actions to Repent of the ill , to give God the glory of the good . CONTENTEDNES . UNcontentedness in our estates . Greedy desires after Honour and Riches . Seeking to gain them by sinful means . Envying the condition of other men . DILIGENCE , WATCHFULNES . BEing Negligent in observing & resisting Temptations . Not improving Gods gifts , outward or inward , to his Honour . Abusing our Natural Parts , as Wit , Memory , &c. to sin . Neglecting or Resisting the motions of Gods Spirit . CHASTITY . UNcleanness , adultery , fornication , unnatural lusts , &c. Uncleanness of the Eye and Hand . Filthy and obscene Talking . Impure Fancies and Desires . Heightning of Lust by pampering the body . Not labouring to subdue it by Fasting or other Severities TEMPERANCE . EAting too much Making pleasure , not Health the end of Eating . Being too curious or costly in Meats . Drunkenness . Drinking more then is useful to our bodies though not to drunkenness . Wasting the Time or Estate in good Fellowship . Abusing our strength of brain to the making others Drunk . Immoderate Sleeping . Idleness and Negligence in our Callings . Using unlawful Recreations . Being too vehement upon Lawful ones . Spending too much time at them . Being drawn by them to Anger or Covetousness . Being proud of Apparel . Striving to go beyond our rank . Bestowing too much time , care or cost about it . Abstaining from such Excesses not out of conscience but covetousness . Pinching our bodies to fill our purses . To our NEIGHBOUR . NEGATIVE JUSTICE . BEing Injurious to our Neighbour . Delighting causlesly to grieve his mind . Ensnaring his soul in sin , by Command , Counsel , Enticement or Example . Affrighting him from godliness by our Scoffing at it . Not seeking to bring those to Repentance whom we have led into sin . MURDER . MVrder , open or secret . Drawing men to Intemperance or other vices , which may bring diseases or death . Stirring men up to Quarrelling and Fighting . Maiming or hurting the body of our Neighbour . Fierceness and Rage against him . ADULTERY . COveting our Neighbours wife . Actually defiling her . MALICE . SPoiling the goods of others upon spight and malice . COVETOUSNES . COveting to gain them to our selves . OPPRESSION . OPpression by violence and force or colour of Law . THEFT . NOt paying what we Borrow . Not Paying what we have voluntarily promised . Keeping back the Wages of the Servant and hireling . DECEIT . UNfaithfulness in Trusts , whether to the Living or Dead . Using arts of Deceit in Buying and Selling . Exacting upon the necessities of our Neighbours . FALSE-WITNES . BLasting the credit of our neighbour . By false Witness . By Railing . By Whispering . Incouraging others in their Slanders . Being forward to believe ill reports of our neighbour . Causeless suspicions . Rash judging of him . Despising him for his Infirmities . Inviting others to do so by scoffing and Deriding him . Bearing any Malice in the heart . Secret wishing of death or hurt to our neighbour . Rejoycing when any Evil befalls him . Neglecting to make what Satisfaction we can for any sort of injury done to our neighbour . POSITIVE JUSTICE . HUMILITY . LYING . CHurlish and proud behaviour to Others . Froward and peevish Conversation . Bitter and Reproachful language . Cursing . Not paying the Respect due to the qualities or gifts of others . Proudly overlooking them . Seeking to lessen others Esteem of them . Not imploying our Abilities , whether of minde or Estate , in administring to those whose Wants require it . GRATITUDE . UNthankfulness to our Benefactors . Especially those that admonish us . Not amending upon their Reproof . Being angry at them for it . Not reverencing our Civil Parent , the lawful Magistrate . Judging and speaking evil of him . G●●dging his just Tributes . Sowing sedition among the people . Re●●●ing to Obey his lawful Commands . Rising up against him , or taking part with them that do . Despising our Spiritual Fathers . Not loving them for their works sake . Not obeying those commands of God they deliver to us . Seeking to withhold from them their just maintenance . Forsaking our lawful Pastors to follow factious teachers . PARENTS . STubborn and irreverent behaviour to our natural Parents . Despising and publishing their infirmities . Not loving them , nor endeavouring to bring them comfort . Contemning their Counsels . Murmuring at their Government . Coveting their Estates , though by their death . Not ministring to them in their Wants of all sorts . Neglecting to Pray for Gods Blessing on these several sorts of Parents . Want of natural affection to children . Mothers re●osing to Nurse them without a just impedlment . Not bringing them timely to Baptisme . Not early instructing them in the ways of God . Suffering them for want of timely correction to get Customes of sin . Se●●ing them Evil Examples . Discouraging them by harsh and cruel usage . Not providing for their subsistence according to our ability . Consuming their Portions in our own riot . Reserving all till our death , and letting them want in the mean time . Not seeking to entail a blessing on them by our Christian lives . Not heartily praying for them . Want of affection to our Natural brethren . Envyings and heart-burnings towards them . DUTY to BRETHREN . NOt loving our spiritual brethren , i. e. our fellow Christians . Having no fellow-feeling of their sufferings . Causelesly forsaking their Communion in Holy Duties . Not taking deeply to heart the Desolations of the Church MARRIAGE . MArrying within the degrees forbidden . Marrying for undue ends , as Covetousnes , Lust , &c. Unkind , froward , and unquiet behaviour towards the Husband or Wife . Unfaithfulness to the Bed Not bearing with the infirmities of each other . Not endeavouring to advance one anothers good , spiritual , or temporal . The Wife resisting the lawful command of her Husband . Her striving for Rule and dominion over him . Not praying for each other . FRIENDSHIP . UNfaithfulness to a Friend . Betraying his secrets . Denying him assistence in his needs . Neglecting lovingly to admonish him . Flattering him in his faults . Forsaking his friendship upon slight or no cause . Making leagues in sin instead of vertuous friendship . SERVANTS . SErvants disobeying the lawful cōmands of their Masters . Purloining their goods . Carelesly wasting them . Murmuring at their rebukes . Idleness . Eye-service . MASTERS . MAsters using servants tyrannically and cruelly . Being too remiss , and suffering them to neglect their duty . Having no care of their Souls . Not providing them means of instruction in Religion . Not admonishing them when they commit Sins . Not allowing them time and opportunity for prayer , and the Worship of God . CHARITY . WAnt of bowels and Charity to our neighbours . Not heartily desiring their good spiritual or temporal . Not Loving and Forgiving Enemies . Taking actual Revenges upon them . Falseness : professing kindness and acting none . Not labouring to do all the good we can to the soul of our neighbour . Not assisting him to our power in his Bodily distresses . Not defending his good Name when we know him slander'd . Denying him any neighbourly office to preserve or advance his estate . Not defending him from oppression , when we have power . Not relieving him in his poverty . Not giving liberally , or chearfully . GOING to LAW . NOt loving PEACE . Going to Law upon slight occasions . Bearing inward Enmity to those we sue . Not labouring to make peace among others . THE use of this Catalogue of Sins is this : Upon dayes of Humiliation , especially before the Sacrament , read them consideringly over , and at every particular ask thine own heart , Am I guilty of this ? And whatsoever by such Examination thou findest thy self faulty in , Confess particularly , and humbly to God , with all the heightning circumstances , which may any way increase their guilt , and make serious Resolutions against every such Sin for the future ; after which thou mayest use this Form following . O LORD , I am ashamed , and blush to lift up my face to thee , for my iniquities are increased over my head , and my trespass is grown up even unto Heaven . I have wrought all these great provocations , and that in the most provoking manner ; they have not been only single but repeated acts of sin : for , O Lord , of all this black Catalogue which I have now brought forth before thee , how few are there which I have not often committed , nay , which are not become even habitual and customarie to me ? And to this frequencie , I have added both a greediness , and obstinacie in sinning , turning into my course as the Horse rusheth into the battel , doing evil with both hands , earnestly , yea , hating to be reformed , and casting thy words behinde me , quenching thy spirit within me , which testified against me , to turn me from my evil wayes , and frustrating all those outward means whether of judgement or mercie , which thou hast used to draw me to thy self . Nay , O Lord , even my repentances may be numbered amongst my greatest sins , they have sometimes been feigned and hypocritical , alwayes so slight and ineffectual , that they have brought forth no fruit in amendment of life , but I have still returned with the dog to his vomit , and the sow to the mire again , and have added the breach of resolutions and vows , to all my former guilts . Thus , O Lord , I am become out of measure sinful , and since I have thus chosen death , I am most worthy to take part in it , even in the second death , the lake of fire and brimstone . This , this , O Lord , is in justice to be the portion of my cup , to me belongs nothing but shame and confusion of face eternally . But to thee , O Lord God , belongeth mercie and forgiveness : though I have rebelled against thee , O remember not my sins and offences , but according to thy mercie think thou upon me O Lord for thy goodness . Thou sentest thy Son to seek and to save that which was lost , behold , O Lord , I have gone astraie like a sheep that is lost , O seek thy servant , and bring me back to the Shepherd and Bishop of my soul ; let thy spirit work in me a heartie sense and detestation of all my abominations , that true contrition of heart , which thou hast promised not to despise . And then be thou pleased to look on me , to take away all iniquitie , and receive me graciously , and for his sake who hath done nothing amiss , be reconciled to me , who have done nothing well ; wash away the guilt of my sins in his blood , and subdue the power of them by his grace , and grant , O Lord , that I may from this hour bid a final adieu to all ungodliness and worldly lusts , that I may never once more cast a look toward Sodom , or long after the fleshpots of Egypt , but consecrate my self intirely to thee , to serve thee in Righteousness and true Holiness , reckoning my self to be dead indeed unto sin , but alive unto God , through Jesus Christ our Lord and blessed Saviour . This Penitential Psalm may also fitly be used . PSALM 51. HAVE mercy upon me O God , after thy great goodness , according to the multitude of thy mercies do away mine offences . Wash me throughly from my wickedness , and cleanse me from my sin . For I acknowledge my faults , and my sin is ever before me . Against thee only have I sinned , and done this evil in thy sight , that thou mightest be justified in thy saying , and clear when thou art judged . Behold I was shapen in wickedness , and in sin hath my mother conceived me . But lo , thou requirest truth in the inward parts , and shalt make me to understand wisdome secretly . Thou shalt purge me with Hysop , and I shall be clean , thou shalt wash me , and I shall be whiter then snow . Thou shalt make me hear of joy and gladness ▪ that the bones which thou hast broken may rejoyce . Turn thy face from my sins , and put out all my misdeeds . Make me a clean heart , O God , and renew a right Spirit within me . Cast me not away from thy presence , and take not thy holy Spirit from me . O give me the comfort of thy help again , and stablish me with thy free Spirit . Then shall I teach thy wayes unto the wicked , and sinners shall be converted unto thee . Deliver me from blood-guiltiness , O God , thou that art the God of my health , and my tongue shall sing of thy righteousness . Thou shalt open my lips , O Lord , and my mouth shall shew thy praise . For thou desirest no sacrifice , else would I give it thee , but thou delightest not in burnt offering . The sacrifice of God is a troubled spirit , a broken and contrite heart , O God , shalt thou not despise . O be favourable and gracious unto Sion , build thou the walls of Jerusalem . Then shalt thou be pleased with the Sacrifice of righteousness , with the burnt offerings and oblations , then shall they offer young bullocks upon thine altar . Glorie be to the Father , and to the Son and to the Holy Ghost . As it was in the beginning , is now and ever shall be , world without end . Amen . PRAYERS BEFORE the Receiving of the Blessed SACRAMENT . O Most merciful God , who hast in thy great goodness prepared this spiritual feast for sick and famished souls , make my desires and gaspings after it , answerable to my needs of it . I have with the prodigal wasted that portion of grace thou bestowedst upon me , and therefore do infinitely want a supplie out of this treasurie : But , O Lord , how shall such a wretch as I dare to approach this holy Table ? I am a dog , how shall I presume to take the childrens bread ? Or how shall this spiritual Manna , this food of Angels be given to one who hath chosen to feed on husks with swine , nay to one who hath alreadie so often trampled these precious things under foot , either carelesly neglecting , or unworthily receiving these holy mysteries ? O Lord , my horrible guiltiness makes me tremble to come , and yet makes me not dare to keep away ; for where , O Lord , shall my polluted soul be washed , if not in this fountain which thou hast opened for sin and for uncleanness ? Hither therefore I come , and thou hast promised that him that cometh to thee thou wilt in no wise cast out : This is , O Lord , the blood of the New Testament , grant me so to receive it , that it may be to me for remission of sins . And though I have so often and so wretchedly broken my part of that Covenant , whereof this Sacrament is a seal , yet be thou graciously pleased to make good thine , to be merciful to my unrighteousness , and to remember my sins and my iniquities no more ; and not only so , but to put thy laws into my heart , and to write them in my mind , and by the power of thy grace dispose my soul to such a sincere and constant obedience , that I may never again provoke thee ; Lord , grant that in these holy mysteries I may not only commemorate , but effectually receive my blessed Saviour , and all the benefits of his Passion : and to that end give me such a preparation of soul as may qualifie me for it , give me a deep sense of my sins and unworthiness , that being wearie and heavie laden , I may be capable of his refreshings , and by being suppled in my own tears , I may be the fitter to be washed in his blood ; raise up my dull and earthly mind from groveling here below , and inspire it with a holy zeal , that I may with spiritual affection approach this spiritual feast ; and let , O Lord , that infinite love of Christ in dying for so wretched a sinner , inflame my frozen benummed soul , and kindle in me that sacred fire of love to him , and that so vehement , that no waters may quench , no floods drown it , such as may burn up all my drosse , not leave one unmortified lust in my soul , and such as may also extend it self to all whom thou hast given me command and example to love , even enemies as well as friends . Finally , O Lord , I beseech thee to cloath me in the wedding garment , and make me though of my self a most unworthie , yet by thy mercie an acceptable guest at this holy Table , that I may not eat and drink my own condemnation , but may have my pardon sealed , my weakness repaired , my corruptions subdued , and my soul so inseparably united to thee , that no temptations may ever be able to dissolve the union , but that being begun here in grace , it may be consummated in glorie . Grant this , O Lord , for thy dear Sons sake , Jesus Christ . Another . O Blessed Jesus , who once offeredst up thy self for me upon the Cross , and now offerest thy self to me in the Sacrament , let not I beseech thee , my impenitence and unworthiness frustrate these so inestimable mercies to me , but qualifie me by thy grace to receive the full benefit of them . O Lord , I have abundant need of thee , but am so clogg'd with guilt , so holden with the cords of my sins , that I am not able to move towards thee ; O loose me from this band , wherewith Satan and my own lusts have bound me , and draw me that I may run after thee ; Lord , thou seest daily how eagerly I pursue : he paths that lead to death , but when thou invitest me to life and glorie , I turn my back and forsake my own mercie . How often hath this feast been prepared , and I have with frivolous excuses absented my self , or if I have come , it hath been rather to defie then to adore thee ? I have brought such troops of thy professed enemies , unrepented sins along with me , as if I came not to commemorate , but renew thy passion , crucifying thee afresh , and putting thee to open shame : And now of what punishment shall I be thought worthy , who have thus trampled under foot the Son of God , and counted the blood of the Covenant an unholy thing ! Yet O merciful Jesu , this blood is my only refuge , O let this make my atonement or I perish eternally : Wherefore didst thou shed it , but to save sinners ? Neither can the merit of it be overwhelmed either by the greatness or number of sins . I am a sinner , a great one , O let me finde its saving efficacie . Be merciful unto me , O God , be merciful to me for my soul trusteth in thee , and in the clefts of thy wounds shall be my refuge until thy Fathers indignation be over-past . O thou who hast as my high Priest , sacrificed for me , interceed for me also , and plead thy meritorious sufferings on my behalf , and suffer not , O my Redeemer , the price of thy blood to be utterly lost : And grant , O Lord , that as the sins I have to be forgiven are many , so I may love much . Lord , thou seest what faint , what cold affections I have towards thee , O warm and enliven them : and as in this Sacrament that transcendent love of thine in dying for me is shed forth , so I beseech thee let it convey such grace into me as may enable me to make some returns of love : O let this divine fire descend from Heaven into my soul , and let my sins be the burnt offering for it to consume , that there may not any corrupt affection , any cursed thing be sheltered in my heart , that I may never again defile that place , which thou hast chosen for thy Temple . Thou diedst , O dear Jesu , to redeem me from all iniquitie , O let me not again sell my self to work wickedness , but grant that I may approach thee at this time with most sincere and fixed resolutions of an entire reformation , and let me receive such grace and strength from thee , as may enable me faithfully to perform them : Lord , there are many old habituated diseases my soul groans under . [ Here mention thy most prevailing corruptions . ] And though I lie never so long at the Pool of Bethesda , come never so often to thy Table , yet unless thou be pleased to put forth thy healing virtue , they will still remain uncured . O thou blessed Physician of souls , heal me , and grant I may now so touch thee that every one of these loathsome issues may immediately staneh , that thess sicknesses may not be unto death , but unto the glorie of thy mercie in Pardoning , to the glorie of thy grace in Purifying so polluted a wretch . O Christ hear me , and grant I may now approach thee with such humilitie and contrition , love & devotion , that thou mayest vouchsafe to come unto me , & abide with me ; communicating to me thy self , and all the merits of thy Passion . And then , O Lord , let no accusations of Satan or my own conscience amaze or distract me , but having peace with thee , let me also have peace in my self , that this Wine may make glad , this Bread of life may strengthen my heart , and enable me chearfully to run the way of thy Commandments . Grant this merciful Saviour for thine own bowels and compassions sake . EJACVLATIONS to be used at the LORDS TABLE . LORD , I am not worthy that thou shouldest come under my roof . I have sinned : What shall I do unto thee , O thou preserver of men ? [ Here recollect some of thy greatest sins . ] If thou , Lord , shouldst be extream to mark what is done amiss , O Lord , who may abide it ? But with the Lord there is mercie , and with him is plenteous Redemption . Behold , O Lord , thy beloved Son in whom thou art well pleased . Hearken to the crie of his blood which speaketh better things then that of Abel . By his Agonie and bloodie Sweat , by his Cross and Passion , good Lord deliver me . O Lamb of God which takest away the sins of the world , grant me thy Peace . O Lamb of God which takest away the sins of the world , have mercy upon me . Immediately before Receiving . THou hast said that he that eateth thy flesh and drinketh thy blood hath eternal life . Behold the servant of the Lord , be it unto me according to thy word . At the receiving of the Bread . By thy Crucified bodie deliver me from this body of death . At the receiving of the Cup . O Let this blood of thine purge my conscience from dead works to serve the living God . Lord , if thou wilt thou canst make me clean . O touch me , and say , I will , be thou clean . After Receiving . WHat shal I render unto the Lord for all the benefits he hath done unto me ? I will take the Cup of Salvation , and call upon the name of the Lord . Worthy is the Lamb that was slain to receive power , and riches , and wisdome , and strength , and honour , and glorie , and blessing . Therefore blessing , honour , glorie and power be to him that sicteth upon the Throne , and to the Lamb for ever and ever . Amen . I have sworn , and am stedfastly purposed to keep thy righteous judgements , O hold thou up my goings in thy paths , that my footsteps slip not . A Thanksgiving after the Receiving of the Sacrament . O Thou fountain of all goodness , from whom everie good and perfect gift cometh , and to whom all honour and glorie should be returned , I desire with all the most fervent and inflamed affections of a grateful heart , to bless and praise thee for those inestimable mercies thou hast vouchsafed me : Lord , what is man that thou shouldst so regard him as to send thy beloved Son to suffer such bitter things for him ? But , Lord , what am I the worst of men , that I should have any part in this attonement , who have so often despised him and his sufferings ? O the height and depth of this mercie of thine , that art pleased to admit me to the renewing of that Covenant with thee which I have so often and so perversly broken ! That I who am not worthy of that dayly bread which sustains the bodie , should be made partaker of this bread of life which nourisheth the soul , and that the God of all puritie should vouchsafe to unite himself to so polluted a wretch ! O my God , suffer me no more , I beseech thee , to turn thy grace into wantonness , to make thy mercie an occasion of securitie , but let this unspeakable love of thine constrain me to obedience , that since my blessed Lord hath died for me , I may no longer live unto my self but to him : O Lord , I know there is no concord between Christ and Belial , therefore since he hath now been pleased to enter my heart , O let me never permit any lust to chance him thence , but let him that hath so dearly bought me still keep possession of me , and let nothing ever take me out of his hand . To this end be thou graciously pleased to watch over me , and defend me from all assaults of my spiritual enemies , but especially deliver me from my self , from the treacherie of my own heart , which is too willing to yield it self a prey . And where thou seest I am either by nature or custome most weak , there do thou , I beseech thee , magnifie thy power in my preservation . [ Here mention thy most dangerous temptations . ] And Lord let my Saviours sufferings for my sins , and the Vows I have now made against them never depart from my minde , but let the remembrance of the one enable me to perform the other , that I may never make truce with those lusts which nailed his hands , pierced his side , and made his soul heavie to the death . But that having now anew listed my self under his banner , I may fight manfully , and follow the Captain of my Salvation , even through a sea of blood . Lord , lift up my hands that hang down , and my feeble knees , that I faint not in this warfare ; O be thou my strength who am not able of my self to struggle with the slightest temptations . How often have I turned my back in the day of battel ? how many of these Sacramental vows have I violated ? And Lord , I have still the same unconstant deceitful heart to betray me to the breach of this . O thou who art Yea and Amen , in whom there is no shadow of change , communicate to me , I beseech thee , such a stabilitie of mind , that I may no more thus start aside like a broken bow , but that having my heart whole with thee I may continue stedfast in thy Covenant ; that not one good purpose which thy Spirit hath raised in me this day may vanish , as so many have formerly done , but that they may bring forth fruit unto life eternal . Grant this , O merciful father , through the merits and mediation of my Crucified Saviour . A Prayer of Intercession to be used either before or after the receiving of the Sacrament . O MOST gracious Lord , who so tenderly lovedst mankind as to give thy dear Son out of thy Bosome to be a propitiation for the sins of the whole world , grant that the effect of this Redemption may be as universal as the design of it , that it may be to the salvation of all . O let no person by impenitence and wilful sin forfeit his part in it , but by the power of thy grace bring all , even the most obstinate sinners to repentance . Inlighten all that sit in darkness , all Jews , Turks , Infidels and Hereticks , take from them all blindness , hardness of heart and contempt of thy Word , and so fetch them home , blessed Lord , unto thy fold , that they may be saved among the number of the true Israelites . And for all those upon whom the Name of thy Son is called , grant , O Lord , that their conversations may be such as becometh the Gospel of Christ , that his Name be no longer blasphemed among the Heathens through us . O Blessed Lord , how long shall Christendom continue the vilest part of the world , a sink of all those abominable pollutions , which even Barbarians detest ? O let not our profession and our practise be alwayes at so wide a distance . Let not the Disciples of the holy and Immaculate Jesus be of all others the most profane and impure . Let not the subjects of the Prince of Peace be of all others the most contentious and bloodie ; but make us Christians in deed as well as in name , that we may walk worthy of that Holy vocation wherewith we are called , and may all with one minde and one mouth glorifie thee the Father of our Lord Jesus Christ . Have mercie on this languishing Church , look down from Heaven the habitation of thy holiness and of thy glorie : where is thy zeal and thy strength , the sounding of thy bowels and of thy mercies towards us ? Are they restrained ? Be not wroth very sore , O Lord , neither remember iniquitie for ever ; but though our backslidings are many , and we have grievously rebelled , yet according to all thy goodness let thy anger & thy furie be turned away , & cause thy face to shine upon thy Sanctuarie which is desolate , for the Lords sake ; and so separate between us and our sins , that they may no longer separate between us and our God . Save and defend all Christian Kings , Princes & Governours , especially those to whom we owe subjection ; plead thou their cause , O Lord , against those that strive with them , & fight thou against those that fight against them , & so guide & assist them in the discharge of that office whereunto thou hast appointed them , that under them we may lead quiet and peaceable life , in all godliness & honestie . Bless them that wait at thine Altar , open thou their lips that their mouth may shew forth thy praise ; O let not the lights of the world be put under bushels , but place them in their Candlesticks , that they may give light to all that are in the house . Let not Jeroboams Priests profane thy Service , but let the seed of Aaron still minister before thee . And O thou Father of mercies , and God of all comfort , succour and relieve all that are in affliction , and deliver the out-cast and poor , help them to right that suffer wrong , let the sorrowful sighing of the prisoners come before thee , and according to the greatness of thy power , preserve thou those that are appointed to die ; grant ease to those that are in pain , supplies to those that suffer want , give to all presumptuous sinners a sense of their sins , and to all despairing , a sight of thy mercies , and do thou , O Lord , for every one above what they can ask or think . Forgive my enemies , persecuters and flanderers , and turn their hearts . Pour down thy blessings on all my friends , and benefactors , all who have commended themselves to my Prayers . [ Here thou may est name particular persons . ] And grant , O merciful Father , that through this blood of the Cross , we may all be presented pure and unblameable and unreproveable in thy sight ; that so we may be admitted into that place of puritie , where no unclean thing can enter , there to sing eternal praises to Father , Son and Holie Ghost for ever . A Prayer in times of common Persecution . O BLESSED Saviour , who hast made the Cross the badge of thy Disciples , enable me I beseech thee , willingly and chearfully to embrace it ; thou seest , O Lord , I am fallen into dayes , wherein he that departeth from evil maketh himself a Prey , O make me so readily to expose all my outward concernments , when my obedience to thee requireth it , that what falls as a Prey to men , may by thee be accepted as a Sacrifice to God : Lord preserve me so by thy grace that I never suffer as an evil doer , and then , O Lord , if it be my lot to suffer as a Christian , let me not be ashamed , but rejoyce that I am counted worthy to suffer for thy Name : O thou who for my sake enduredst the cross ; and dispisedst the shame , let the example of that love and patience prevail against all the tremblings of my corrupt heart , that no terrors may ever be able to shake my constancie , but that how long soever thou shalt permit the rod of the wicked to lie on my back , I may never put my hand unto wickedness : Lord thou knowest whereof I am made , thou remembrest that I am but flesh ; and flesh , O Lord , shrinks at the approach of any thing grievous . It is thy Spirit , thy Spirit alone , that can uphold me , O stablish me with thy free Spirit , that I be not wearie and faint in my mind . And by how much the greater thou discernest my weakness , so much the more do thou shew forth thy power in me , and make me , O Lord , in all temptations stedfastly to look to thee , the author and finisher of my faith , that so I may run the race which is set before me , and resist even unto blood , striving against sin : O dear Jesus , hear me , and though Satan desire to have me , that he may winnow me as wheat , yet do thou O blessed Mediator , pray for me that my faith fail not , but that though it be tried with fire , it may be found unto praise and glorie and honour at thy appearing . And , O Lord , I beseech thee grant that I may preserve not only constancie towards God , but charitie also towards men , even those whom thou shalt permit to be the instruments of my sufferings : Lord , let me not fail to imitate that admirable meekness of thine , in loving and praying for my greatest persecutors ; and do thou , O Lord , overcome all their evil with thy infinite goodness , turn their hearts , and draw them powerfully to thy self , and at last receive both me and mine enemies into those mansions of peace and rest , where thou reignest with the Father , and the Holy Ghost , one God , for ever . A Prayer in time of Affliction . O JUST and holy Lord , who with rebukes dost chasten man for sin , I desire unfeignedly to humble my self under thy mightie hand , which now lies heavie upon me , I heartily acknowledge , O Lord , that all I do , all I can suffer , is but the due reward of my deeds , and therefore in thy severest inflictions I must still say , righteous art thou , O Lord , and upright are thy judgements . But , O Lord , I beseech thee in judgement remember mercie , and though my sins have inforced thee to strike , yet consider my weakness , and let not thy stripes be more heavie , or more lasting then thou seest profitable for my soul ; correct me but with the chastisement of a father , not with the wounds of an enemie , and though thou take not off thy rod , yet take away thine anger : Lord , do not abhor my soul , nor cast thy servant away in displeasure , but pardon my sins , I beseech thee ; and if yet in thy Fatherly wisdome , thou see fit to prolong thy corrections , thy blessed will be done , I cast my self O Lord , at thy feet , do with me what thou pleasest . Trie me as silver is tried , so thou bring me out purified . And Lord make even my flesh also to subscribe to this resignation , that there may be nothing in me , that may rebel against thy hand , but that having perfectly supprest all repining thoughts , I may chearfully drink of this cup . And how bitter soever thou shalt please to make it , Lord , let it prove medicinal , and cure all the diseases of my soul , that it may bring forth in me the peaceable fruit of righteousness . That so these light afflictions which are but for a moment , may work for me a far more exceeding and eternal weight of glorie , through Jesus Christ . A Thanksgiving for Deliverance . O Blessed Lord , who art gracious and merciful , slow to anger and of great kindness , and repentest thee of the evil ; I thankfully acknowledge before thee that thou hast not dealt with me after my sins , nor rewarded me according to my iniquities . My rebellions , O Lord , deserve to be scourged with Scorpions , and thou hast corrected them only with a gentle and fatherly Rod ; neither hast thou suffered me to lie long under that , but hast given me a timely and a gracious issue out of my late distresses . O Lord , I will be glad and rejoyce in thy mercie , for thou hast considered my trouble , and hast known my soul in adversitie . Thou hast smitten , and thou hast healed me , O let these various methods of thine have their proper effects upon my soul , that I who have felt the smart of thy chastisements may stand in awe and not fin , and that I who have likewise felt the sweet refreshings of thy mercie may have my heart ravished with it , and knit to thee in the firmest bands of love , and that by both I may be preserved in a constant , entire obedience to thee all my dayes , through Jesus Christ . Directions for the time of Sickness . WHEN thou findest thy self visited with Sickness thou art immediately to remember that it is God , which with rebukes doth chasten man for sin . And therefore let thy first care be to find out what it is that provokes him to smite thee , and to that purpose Examine thine own heart , search diligently what guilts lie there , confess them humbly and penitently to God , and for the greater security renew thy Repentance for all the old sins of thy former life , beg most earnestly and importunately his mercy and pardon in Christ Jesus , and put on sincere and zealous resolutions of forsaking every evil way for the rest of that time which God shall spare thee . And that thy own heart deceive thee not in this so weighty a business , it will be wisdome to send for some godly Divine , not only to assist thee with his prayers , but with his counsel also . And to that purpose open thy heart so freely to him that he may be able to judge whether thy Repentance be such as may give thee confidence to appear before Gods dreadful Tribunal , and that if it be not , he may help thee what he can towards the making it so . And when thou hast thus provided for thy better part , thy Soul , then consider thy Body also , and as the Wise man saith , Ecclus. 38. 12. Give place to the Physician , for the Lord hath created him : Vse such means as may be most likely to recover thy health , but always remember that the success of them must come from God ; and beware of Asa's sin , who sought to the Physicians , and not to the Lord , 2 Chro. 6. 12. Dispose also betimes of thy temporal affairs , by making thy Will , and setting all things in such order as thou meanest finally to leave them in , and defer it not till thy sickness grow more violent , for then perhaps thou shalt not have such use of thy Reason as may fit thee for it , or if thou have , it wil be then much more seasonable to imploy thy thoughts on higher things , on the world thou art going to , rather then that thou art about to leave ; we cannot carry the things of this world with us when we go hence , and it is not fit we should carry the thoughts of them . Therefore let those be early dispatched that they may not disturb thee at last . A Prayer for a sick person . O Merciful and Righteous Lord , the God of health and of sickness , of life and of death , I most unfeignedly acknowledge that my great abuse of those manie dayes of strength and welfare , which thou hast afforded me , hath most justly deserved thy present visitation . I desire , O Lord , humbly to accept of this punishment of mine iniquitie , and to bear the indignation of the Lord , because I have sinned against him . And , O thou merciful Father , who designest not the ruine but the amendment of those whom thou scourgest , I beseech thee by thy grace so to sanctifie this correction of thine to me , that this sickness of my bodie may be a means of health to my soul , make me diligent to search my heart , and do thou O Lord , enable me to discover everie accursed thing , how closely soever concealed there , that by the removal thereof , I may make way for the removal of this punishment . Heal my soul , O Lord , which hath sinned against thee , and then if it be thy blessed will , heal my bodie also , restore the voice of joy and health unto my dwelling , that I may live to praise thee , and to bring forth fruits of repentance . But if in thy wisdome thou hast otherwise disposed , if thou hast determined that this sickness shall be unto death , I beseech thee to fit and prepare me for it , give me that sincere and earnest repentance , to which thou hast promised mercie and pardon ; wean my heart from the world , and all its fading vanities , and make me to gasp and pant after those more excellent and durable joys which are at thy right hand for ever . Lord , lift thou up the light of thy countenance upon me , and in all the pains of my bodie , in all the agonies of my spirit , let thy comforts refresh my soul , and enable me patiently to wait till my change come . And grant , O Lord , that when my earthly house of this Tabernacle is dissolved I may have a building of God , an house not made with hands eternal in the heavens . And that for his sake who by his precious blood hath purchased it for me , even Jesus Christ . A Thanks giving for Recovery . O Gracious Lord , the God of the spirits of all flesh , in whose hand my time is , I praise and magnifie thee that thou hast in love to my soul delivered it from the pit of corruption , and restored me to health again ; it is thou alone , O Lord , that hast preserved my life from destruction , thou hast chastened and corrected me , but thou hast not given me over unto death ; O let this life which thou hast thus graciously spared be wholly consecrated to thee . Behold , O Lord , I am by thy mercie made whole , O make me strictly careful to sin no more lest a worse thing come unto me . Lord , let not this reprieve thou hast now given me , make me secure , as thinking that my Lord delayeth his coming , but grant me I beseech thee to make a right use of this long suffering of thine , and so to imploy everie minute of that time thou shalt allow me , that when thou shalt appear I may have confidence and not be ashamed before thee at thy coming . Lord I have found by this approach towards death , how dreadful a thing it is to be taken unprepared . O let it be a perpetual admonition to me to watch for my Masters coming . And when the pleasures of sin shall present themselves to entice me , O make me to remember how bitter they will be at the last . O Lord hear me , and as thou hast in much mercie afforded me time , so grant me also grace to work out my own salvation , to provide oile in my lamp , that when the Bridegroom cometh I may go with him to the marriage . Grant this I beseech thee for thy dear Sons sake . A Prayer at the approach of Death . O Eternal and everliving God , who first breathedst into man the breath of life , and when thou takest away that breath he dies and is turned again to his dust , look with compassion on me thy poor crature who am now drawing near the gates of death , and which is infinitely more terrible , the bar of Judgement . Lord my own heart condemns me , and thou art infinitely greater then my heart , and knowest all things . The sins I know and remember , fill me with horrour ; but there are also multitudes of others , which I either observed not at the time , or have since carelesly forgot , which are all present to thee . Thou settest my misdeeds before thee , and my secret sins in the light of thy countenance ; and to what a mountainous heap must the minutely provocations of so manie years arise ? How shall one so ungodly stand in thy Judgement , or such a sinner in the Congregation of the Righteous ? And to adde yet more to my terrour , my verie repentance I fear will not abide the trial ; my frequent relapses heretofore have sufficiently witnessed the unsinceritie of my past resolutions . And then , O Lord , what can secure me that my present dislikes of my sins are not rather the effects of my amazing danger then of any real change ? And , O Lord , I know thou art not mocked , nor wilt accept of any thing that is not perfectly sincere . O Lord , when I consider this , fearfulness and trembling comes upon me , and an horrible dread overwhelmeth me , my flesh trembleth for fear of thee , and my heart is wounded within me . But , O Lord , one deep calleth upon another , the depth of my miserie upon the depth of thy mercie ; Lord , save now or I perish eternally . O thou who willest not that any should perish , but that all should come to repentance , bring me , I beseech thee , though thus late , to a sincere Repentance , such as thou wilt accept , who triest the heart . Create in me , O God , a clean heart , and renew a right spirit within me : Lord , one day is with thee as a thousand years , O let thy mightie spirit work in me now in this my last day , whatsoever thou seest wanting to fit me for thy mercie and acceptation . Give me a perfect and entire hatred of my sins , and enable me to present thee with that sacrifice of a broken and contrite heart , which thou hast promised not to despise ; that by this I may be made capable of that atonement which thy dear Son hath by the more excellent oblation of himself made for all repenting sinners . He is the propitiation for our sins , he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was o him , O heal me by his stripes , and let the cry of his blood drown the clamour of my sins . I am indeed a childe of wrath , but he is the Son of thy love , for his sake spare me , O Lord , spare thy creature whom he hath redeemed with his most precious blood , and be not angrie with me for ever . In his wounds O Lord , I take Sanctuarie , O let not thy vengeance pursue me to this Citie of refuge : my soul hangeth upon him , O let me not perish with a Jesus , with a Saviour in my arms . But by his Agonie and bloodie sweat , by his Cross and Passion , by all that he did and suffered for sinners , good Lord deliver me ; deliver me , I beseech thee , from the wages of my sins , thy wrath and everlasting damnation , in this time of my tribulation , in the hour of death , and in the day of Judgement . Hear me , O Lord , hear me , and do not now repay my former neglects of thy calls , by refusing to answer me in this time of my greatest need ; Lord , there is but a step between me and death , O let not my sun go down upon thy wrath , but seal my pardon before I go hence and be no more seen . Thy loving kindness is better then the life it self , O let me have that in exchange , and I shall most gladly lay down this mortal life . Lord , thou knowest all my desire , and my groaning is not hid from thee ; deal thou with me , O Lord , according to thy Name , for sweet is thy mercie ; take away the sting of death , the guilt of my sins , and then though I walk through the valley of the shadow of death I will fear no evil ; I will lay me down in peace , and Lord when I awake up , let me be satisfied with thy presence in thy glorie . Grant this merciful God for his sake who is both the Redeemer and Mediatour of sinners , even Jesus Christ . PSALMS . PVT me not to rebuke , O Lord , in thine anger , neither chasten me in thy heavie displeasure . There is no health in my flesh because of thy displeasure , neither is there any rest in my bones by reason of my sins . For my wickednesses have gone over my head , and are a sore burden too heavie for me to bear . My wounds stinck and are corrupt through my foolishness . Therefore is my spirit vexed within me and my heart within me is desolate . My sins have taken such hold upon me that I am not able to look up , yea , they are more in number then the hairs of my head , and my heart hath failed me . But thou , O Lord God , art full of compassion and mercy , long-suffering , plenteous in goodness and truth . Turn thee unto me , and have mercy upon me , for I am desolate and in misery . If thou Lord shouldst be extream to mark what is done amiss , O Lord , who may abide it ? O remember not the sins and offences of my youth , but according to thy mercy think thou upon me for thy goodness . Look upon my adversity and misery , and forgive me all my sin . Hide not thy face from thy servant , for I am in trouble , O haste thee and hear me . Out of the deep do I call unto thee , Lord hear my voice . Turn thee , O Lord , and deliver my Soul , O save me for thy mercies sake . O go not from me , for trouble is hard at hand , and there is none to help . I stretch forth my hands unto thee , my Soul gaspeth unto thee , as a thirsty land . Draw nigh unto my soul and save it , O deliver me , because of my enemies . For my Soul is full of trouble , and my life draweth nigh unto hell . Save me from the Lions mouth , hear me from among the horns of the Vnicorns . O set me up upon a rock that is higher then I , for thou art my hope , and a strong Tower for me against the enemy . Why art thou so heavy , O my soul , and why art thou so disquieted within me ? Put thy trust in God for I will yet give him thanks for the help of his countenance . The Lord shall make good his loving kindness towards me , yea , thy mercy , O Lord , endureth for ever , despise not then the work of thine own hands . O GOD , thou art my God , early will I seek thee . My Soul thirsteth for thee , my flesh also longeth after thee , in a barren and drie land where no water is . Like as the heart desireth the water brooks , so longeth my Soul after thee O God . My Soul is athirst for God , even for the living God , when shall I come to appear before the presence of God ? How amiable are thy dwellings , O Lord of Hosts ! My Soul hath a desire and longing to enter into the Courts of the Lord , my flesh and my heart rejoyce in the living God . O that I had wings like a Dove , for then would I fly away and be at rest . O send out thy light and thy truth , that they may lead me , and bring me unto thy holy Hill , and to thy dwelling . For one day in thy Courts is better then a thousand : I had rather be a door-keeper in the house of my God , then to dwell in the tents of wickedness . I should utterly have fainted , but that I believed verily to see the goodness of the Lord in the land of the living . Thou art my helper and my redeemer , O Lord , make no long tarrying . EJACVLATIONS . O LORD , of whom may I seek for succour but of thee , who for my sins art justly displeased ? Yet O Lord God most Holy , O Lord most Mighty , O Holy and most Merciful Saviour , deliver me not into the bitter pains of eternal death . Thou knowest , Lord , the secrets of my heart , shut not up thy merciful eyes to my prayer , but hear me , O Lord most Holy , O God most Mighty , O Holy and Merciful Saviour , thou most worthy Judge eternall , suffer me not at my last hour for any pains of death to fall from thee . Father , I have sinned against heaven and before thee , and am not worthy to be called thy child , yet O Lord , do not thou cast off the bowels and compassions of a Father , but even as a father pitieth his own children , so be thou merciful unto me . Lord , the prince of this world cometh , O let him have nothing in me , but as he accuseth , do thou absolve ; he layes many and grievous things to my charge , which he can too well prove , I have nothing to say for my self , do thou answer for me , O Lord my God . O Lord I am cloathed with filthy garments , and Satan stands at my right hand to resist me , O be thou pleased to rebuke him , and pluck me as a brand out of the fire , cause mine iniquities to pass from me , and cloath me with the righteousness of thy Son . Behold , O God , the Divel is coming towards me , having great wrath , because he knoweth that he hath but a short time , O save and deliver me lest he devour my soul like a Lion , and tear it in pieces while there is none to help . O my God , I know that no unclean thing can enter into thy Kingdom , and I am nothing but pollution , my very righteousness are as filthy rags , O wash me and make me white in the blood of the Lamb , that so I may be fit to stand before thy Throne . Lord , the snares of death compass me round about ▪ O let not the pains of hell also take hold upon me , but though I find trouble and heaviness , yet O Lord I beseech thee deliver my soul . O dear Jesus , who hast bought me with the precious price of thine own blood : challenge now thy purchase , and let not all the malice of Hell pluck me out of thy hand . O blessed high Priest , who art able to save them to the utmost , who come unto God by thee , save me I beseech thee , who have no hope , but on thy merits and intercession , O God I confess I have defaced that Image of thine , thou didst imprint upon my Soul , Yet O thou faithful Creator , have pity on thy creature . O Jesu , I have by my many and grievous sins crucified thee afresh , yet thou who prayedst for thy persecutors , interceed for me also , and suffer not , O my Redeemer , my soul ( the price of thy blood ( to perish . O Spirit of grace , I have by my horrid impieties done despight to thee , yet , O Blessed Comforter , though I have often grieved thee , be thou pleased to succour and relieve me , and say unto my soul , I am thy salvation . Mine eyes look unto thee , O Lord , in thee is my trust , O cast not out my soul . O Lord in the have I trusted , let me never be confounded . O Blessed Lord , who scourgest every Son whom thou receivest , let me not be weary of thy correction , but give me such a perfect subjection to thee the Father of Spirits , that this chastisement may be for my profit , that I may thereby be partaker of thy holiness . O thou Captain of my Salvation , who wert made perfect by sufferings , sanctifie to me all the pains of body , all the terrours of mind which thou shalt permit to fall upon me . Lord , my fins have deserved eternal torments , make me chearfully and thankfully to bear my present pains , chasten me as thou pleasest here , that I may not be condemned with the world . Lord , the waters are come in even unto my soul , O Let thy Spirit move upon these waters , and make them like the pool of Bethesda , that they may cure whatsoever spiritual disease thou discernest in me . O Christ , who first sufferedst many and grievous things , and then enteredst into thy glory , make me so to suffer with thee , that I may also be glorified with thee . O dear Jesus , who humbledst thy self to the death of the Cross for me , let that death of thine sweeten the bitterness of mine . When thou hadst overcome the sharpness of death , thou didst open the Kingdome of heaven to all believers . I believe that thou shalt come to be my Judge . I pray thee therefore help thy servant whom thou hast redeemed with thy most precious blood . Make me to be numbred with thy Saints in glory everlasting . Thou art the resurrection and the life , he that believeth in thee , though he were dead , yet shall he live : Lord , I believe , help thou my unbelief . My flesh , and my heart faileth , but God is the strength of my heart , and my portion for ever . I desire to be dissolved , and to be with Christ which is far better : Lord , I groan earnestly desiring to be cloathed upon with that house from heaven . I desire to put off this my tabernacle , O be pleased to receive me into everlasting habitations . Bring my soul out of prison that I may give thanks unto thy name . Lord , I am here to wrestle not only with flesh and blood , but with principalities and powers , and spiritual wickedness , O take me from these tents of Kedar , into the heavenly Jerusalem , where Satan shall be utterly trodden under my feet . I cannot here attend one minute to thy service , without distraction , O take me up to stand before thy Throne , where I shall serve thee day and night . I am here in heaviness through many tribulations , O receive me into that place of rest , where all tears shall be wiped from my eyes , where there shall be no more death , nor sorrow , nor crying , nor pain . I am here in a state of banishment and absence from the Lord , O take me where I shall for ever behold thy face , and follow the Lamb whither soever he goeth . I have fought a good fight , I have finished my course , I have kept the faith , henceforth there is laid up for me a crown of righteousness , O Blessed Jesu , who hast loved me , and washed me from my sins in thine own blood , receive my soul . Into thy hands I commend my Spirit , for thou hast redeemed me , O Lord thou God of truth , Come Lord Jesu , come quickly . PRAYERS for their use who Mourn in secret for the PUBLICK CALAMITIES , &c. Psalm 74. O God , wherefore art thou absent from us so long : why is thy wrath so hot against the sheep of thy pasture ? &c. Psal. 79. O God , the Heathen are come into thine inheritance : thy holy temple have they defiled , and made Jerusalem an heap of stones , &c. Psal. 80. Hear , O thon shepherd of Israel , thou that leadest Joseph like a sheep : shew thy self also , thou that sittest upon the Cherubims , &c. A Prayer to be used in these times of Calamity . O Lord God , to whom vengeance belongeth , I desire humbly to confess before thee , both on my own behalf , & that of this Nation , that these many years of calamitie we have groaned under , are but the just , ( yea milde ) returns of those many more years of our provocations against thee , and that thy present wrath is but the due punishment of thy abused mercy . O Lord , thou hast formerly abounded to us in blessings above all people of the earth . Thy candle shined upon our heads , and we delighted our selves in thy great goodness , Peace was within our walls , and plenteousness within our palaces , there was no decay , no leading into Captivity and no complaining in our streets : but we turned this Grace into wantonness , we abused our Peace to Security , our Plenty to riot & luxury , and made those good things which should have endeared our hearts to thee , the occasion of enstranging them from thee . Nay , O Lord , thou gavest us yet more precious mercies , thou wert pleased thy self to pitch thy Tabernacle with us , to establish a pure and glorious Church among us , and give us thy Word to be a lamp unto our feet , and a light unto our paths ; but O Lord , we have made no other use of that light , then to conduct us to the Chambers of death , we have dealt proudly , and not hearkned to thy Commandments , and by rebelling against the light , have purchased to our selves so much the heavier portion in the outer darkness . And now , O Lord , had the overflowings of thy vengeance been answerable to that of our sin , we had long since been swept away with a swift destruction , and there had been none of us alive at this day to implore thy mercy . But thou art a Gracious God , slow to anger , and hast proceeded with us with much patience and long-suffering , thou hast sent thy Judgements to awake us to repentance , and hast also allowed us space for it : But alas ! we have perverted this mercy of thine beyond all the former , we return not to him that smiteth us , neither do we seek the Lord , we are sliden back by a perpetual backsliding , no man repenteth him of his wickedness , or saith what have I done ? 'T is true indeed we fear the rod , ( we dread everie suffering , so that we are ready to buy it off with the foulest sin ) but we fear not him that hath appointed it , but by a wretched obstinacy harden our necks against thee , and refuse to return ▪ now , O God , what balm is there in Gilead that can cure us ; who when thou wouldest heal us , will not be healed , we know thou hast pronounced that there is no peace to the wicked , and how shall we then pray for peace , that still retain our wickedness ? This this , O Lord , is our sorest disease , O give us Medicines to heal this sickness , heal our souls , and then we know thou canst soon heal our Land . Lord , thou hast long spoken by thy Word to our ears , by thy Judgements even to all our senses , but unless thou speak by thy Spirit to our hearts , all other Calls will still be uneffectual . O send out this voice , and that a mightie voice , such as may awake us out of this Lechargie : Thou that didst call Lazarus out of the grave , O be pleased to call us who are Dead , yea , putrified in trespasses and sins , and make us to awake to righteousness . And though , O Lord , our frequent resistences even of those inward Calls , have justly provoked thee to give us up to the Lusts of our own heart ; yet , O thou boundless Ocean of mercie , who art good not only beyond what we can deserve , but what we can wish , do not withdraw the influence of thy grace , and take not thy holy spirit from us . Thou wert found of those that sought thee not , O let that act of mercie be repeated to us who are so desperately , yet so insensibly Sick , that we cannot so much as look after the Physitian , and by how much our case is the more dangerous , so much the more soveraigne Remedies do thou apply ; Lord help us , and consider , not so much our unworthiness of thy aid , as our irremediable ruine if we want it ; save Lord , or we perish eternally . To this end dispense to us in our temporal Interest what thou seest may best secure our Spiritual ; if a greater degree of outward Miserie will tend to the curing our inward , Lord , spare not thy Rod , but strike yet more sharply . Cast out this Devil , though with never so much Foaming & tearing . But if thou seest that some Return of mercie may be most likely to melt us , O be pleased so far to condescend to our wretchedness as to afford us that , and whether by thy sharper or gentler methods , bring us home to thy self . And then , O Lord , we know thy hand is not shortned , that it cannot save , when thou hast delivered us from our sins , thou canst and wilt deliver us from our troubles : O shew us thy mercie and grant us thy salvation , that being redeemed both in our bodies and spirits , we may glorifie thee in both , in a chearful obedience , and praise the Name of our God , that hath dealt wonderfully with us , through Jesus Christ our Lord . A Prayer for This Church . O Thou great God of recompences , who turnest a Fruitful land into Barrenness for the wickedness of them that dwell therein ; thou hast most justly executed that Fatal Sentence on this Church , which having once been the perfection of Beautie , the joy of the whole earth , is now become a Scorn and derision to all that are round about her . O Lord , what could have been done to thy Vineyard that thou hast not done in it , and since it hath brought forth nothing but wilde Grapes , it is perfectly just with thee to take away the hedge thereof , and let it be eaten up . But O Lord , though our iniquities testifie against us , yet do thou it for thy Names sake , for our backslidings are many , we have sinned against thee . O the hope of Israel , the Saviour thereof in time of trouble , why shouldst thou be as a stranger in the land , as a wayfaring man that turneth aside to tarrie for a night ? Why shouldst thou be as a man astonied , as a mightie man that cannot save ? Yet thou , O Lord , art in the midst of us , and we are called by thy name , leave us not ; deprive us of what outward enjoyment thou pleasest , take from us the opportunities of our luxurie and it may be a mercie , but O take not from us the means of our Reformation , for that is the most direful expression of thy wrath . And though we have hated the Light because our deeds were evil , yet , O Lord , do not by withdrawing it condemn us to walk on still in darkness , but let it continue to shine till it have guided our feet into the way of peace . O Lord , arise , stir up thy strength and come and help us , and deliver not the soul of thy Turtle Dove ( this disconsolate Church ) unto the multitude of the Enemie , but help her , O God , and that right early . But if , O Lord , our rebellions have so provoked thee , that the Ark must wander in the Wilderness till all this murmuring Generation be consumed , yet let not that perish with us , but bring it at last into a Canaan , and let our more innocent Posterity see that which in thy just judgement thou deniest to us . In the mean time let us not cease to bewail that Desolation our sins have wrought , to think upon the stones of Sion , and pitie to see her in the dust , nor ever be ashamed or afraid to own her in her lowest and most persecuted Condition , but esteem the Reproach of Christ greater riches then the Treasures of Aegypt , and so approve our constancie to this our afflicted Mother , that her blessed Lord and Head may own us with mercie when he shall come in the glory of thee his Father with the holy Angels . Grant this merciful Lord , for the same Jesus Christ his sake . A Prayer for the Peace of the Church . LORD Jesus Christ , which of thine Almightiness , madest all creatures both visible and invisible , which of thy godly wisdome governest and settest all things in most goodly order , which of thine unspeakable goodness keepest , defendest and furtherest all things , which of thy deep mercy restorest the decayed , renewest the fallen , raisest the dead ; vouchsafe we pray thee at last , to cast down thy countenance upon thy well beloved Spouse the Church , but let it be that amiable and merciful countenance wherewith thou pacifiest all things in Heaven , in earth , and whatsoever is above Heaven and under the earth : vonchsafe to cast upon us those tender and pitiful eyes with which thou didst once behold Peter that great Shepherd of thy Church , and forthwith he remembred himself and repented ; with which eyes thou once didst view the scattered Multitude and wert moved with compassion , that for lack of a good Shepherd they wandred as sheep dispersed and strayed asunder . Thou seest ( O good Shepherd ) what sundrie sorts of Wolves have broken into thy sheep-cotes : So that if it were possible the very perfect persons should be brought into error : Thou seest with what Windes , with what Waves , with what storms thy silly ship is tossed , thy ship wherein thy little flock is in peril to be drowned . And what is now left but that it utterly sink and we all perish ? Of this tempest and storm we may thank our own Wickedness and sinful living , we discern it well and confess it , we discern thy Righteousness , and we bewail our unrighteousness : But we appeal to thy Mercy which surmounteth all thy works ; we have now suffered much punishment , being scourged with so many Wars , consumed with such Losses of goods , shaken with so many floods , and yet appears there no where any Haven or Port unto us , being thus tired and forlorn among so strange evils , but still every day more grievous punishments and more seem to hang over our heads . We complain not of thy sharpness , most tender Saviour , but we discern here also thy Mercy , forasmuch as much grievouser plagues we have deserved . But O most merciful Jesus , we beseech thee that thou wilt not consider nor weigh what is due for our deservings , but rather what becometh thy Mercy , without which neither the Angels in Heaven can stand sure before thee , much less we silly vessels of clay . Have mercie on us , O Redeemer , which art easie to be intreated , not that we be worthy of thy mercie , but give thou this Glorie unto thine own Name . Suffer not those which either have not known thee or do envie thy glorie , continually to triumph over us , and say , Where is their God , where is their Redeemer , where is their Saviour , where is their Bridegroom that they thus boast on ? These opprobrious words redound unto thee . O Lord , while by our evils men weigh and esteem thy Goodness , they think we be Forsaken whom they see not amended . Once when thou sleptst in the Ship , and a Tempest suddenly arising threatned death to all in the Ship , thou awokest at the outcrie of a few Diseiples and straightway at thine Almightie word the Waters couched , the Winds fell , the Storm was suddenly turned into a great calm ; the dum waters knew their makers voice . Now in this far greater Tempest , wherein not a few mens bodies be in danger , but innumerable Souls : we beseech thee at the crie of thy holy Church , which is in danger of drowning , that thou wilt awake . So many thousands of men do crie , Lord save us , we perish , the Tempest is past Mans power ; it is Thy word that must do the deed , Lord Jesu , only say thou with a word of thy mouth , Cease , O tempest , and forthwith shall the desired calm appear . Thou wouldst have spared so many thousands of most wicked men , if in the City of Sodom had been found but ten good men . Now here be so many Thousands of men which love the glorie of thy Name , which sigh for the beautie of thy House , and wilt thou not at these mens Prayers let goe thine Anger , and remember thine accustomed and old mercies ? Shalt thou not with thy heavenly policie turn our folly into thy glory ? Shalt thou not turn the wicked mens evils into thy Churches good ? For thy mercie is wont then most of all to succour , when the thing is with us past Remedie , and neither the Might nor Wisdome of men can help it . Thou alone bringest things that be never so out of order into order again , which art the only Author and maintainer of Peace . Thou framedst that old Confusion wherein without order , without fashion confusedly lay the discordant seeds of things , and with a wonderful order the things that of nature fought together , Thou didst ally and knit in a perpetual band . But how much greater Confusion is this , where is no Charitie , no Fidelitie , no bonds of Love , no reverence neither of Laws nor yet of Rulers , no agreement of Opinions , but as it were in a misordered Quire , every man singeth a contrary note ! Among the Heavenly Planets is no dessention , the Elements keep their place , every one do the office whereunto they be appointed : And wilt thou suffer thy Spouse , for whose sake all things were made , thus by continual discords to perish ? Shalt thou suffer the wicked Spirits , which be authors and workers of discord , to bear such a swing in thy Kingdome unchecked ? Shalt thou suffer the strong Captain of mischief , whom thou once overthrewest , again to invade thy Tents , and to spoil thy Souldiers ? When thou wert here a man conversant among men , at thy Voice fled the Divils . Send forth , we beseech thee , O Lord , thy Spirit , which may drive away out of the brests of all them that profess thy Name , the wicked Spirits , masters of riot , of covetousness , of vain-glory , of carnal lust , of mischief and discord . Create in us , O our God and King , a clean heart , and renew thy holy Spirit in our brests , pluck not from us thy holy Ghost . Render unto us the joy of thy saving health , and with thy principal Spirit , strengthen thy Spouse and the Heardmen thereof . By this Spirit thou reconciledst the earthly to the Heavenly : By this thou didst frame and reduce so many Tongues , so many Nations , so many sundry sorts of men into one body of a Church , which body by the same Spirit is knit to thee their Head . This Spirit if thou wilt vouchsafe to renew in all mens hearts , then shall all these forreign miseries cease , or if they cease not , they shall turn to the profit and avail of them which love thee . Stay this Confusion , set in order this horrible Chaos ( O Lord Jesus ) let thy Spirit stretch out it self upon these Waters of evil wavering Opinions . And because thy spirit , which according to thy Prophets saying , containeth all things , hath also the Science of speaking ; make , that like as unto all them which be of thy House , is one Light , one Baptisme , one God , one Hope , one Spirit ; so they may also have one Voice , one Note , one Song , professing one Catholick truth . When thou didst mount up to Heaven triumphantly , thou threwst out from above thy precious things , thou gavest Gifts amongst men , thou dealtest sundry rewards of thy Spirit . Renew again from above thy old bountifulness , give that thing to thy Church , now fainting and growing downward , that thou gavest unto her shooting up , at her first beginning . Give unto Princes and Rulers the grace so to stand in awe of thee , that they so may guide the Common-weal , as they should shortly render accompt unto thee that art the King of Kings . Give wisdome to be alwayes assistant unto them , that whatsoever is best to be done , they may espy it in their minds , and pursue the same in their doings . Give to the Bishops the gift of Prophesie , that they may declare and interpret holy Scripture , not of their own brain , but of thine inspiring . Give them the threefold Charity which thou once demandest of Peter , what time thou didst betake unto him the charge of thy sheep . Give to the Priests the love of Soberness and of Chastity . Give to thy people a good will to follow thy Commandments , and a readiness to obey such persons as thou hast appointed over them . So shall it come to pass ; if through thy Gift thy Princes shall command that thou requirest , if thy Pastors and Herdmen shall teach the same , and thy People obey them both , that the old Dignity & Tranquillity of the Church shall return again with a goodly order unto the glory of thy Name . Thou sparedst the Ninivites appointed to be destroyed as soon as they converted to repentance ; and wilt thou despise thy House falling down at thy feet , which instead of sackcloth hath sighs , and in stead of ashes tears ? Thou promisedst Forgiveness to such as turn unto thee , but this self thing is thy Gift , a man to turn with his whole heart unto thee , to the intent all our goodness should re●ound unto thy glory . Thou art the Maker , repair the work that thou hast fashioned . Thou art the Redeemer , save that thou hast bought . Thou art the Saviour , suffer not them to perish which do hang on thee . Thou art the Lord and owner , challenge thy possession . Thou art the Head , help thy members . Thou art the King , give us a reverence of thy Laws . Thou art the Prince of Peace , breath upon us brotherly love . Thou art the God , have pity on thy humble beseechers ; be thou according to Pauls saying , all things in all men , to the intent the whole Quire of thy Church with agreeing minds and consonant voices for mercy obtained at thy hands , may give thanks to the Father , Son and Holy Ghost , which after the most perfect example of concord be distinguished in property of Persons , and one in nature , to whom be praise and glory Eternally . Amen . FINIS . 
B05598	----	A proclamation for a national humiliation upon the account of the Queens death. Scotland. Privy Council. 1695 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). B05598 Wing S1784 ESTC R183465 52529278 ocm 52529278 179038 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05598) Transcribed from: (Early English Books Online ; image set 179038) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2776:27) A proclamation for a national humiliation upon the account of the Queens death. Scotland. Privy Council. Scotland. Sovereign (1694-1702 : William II) 1 sheet ([1] p.) Printed by the heirs and successors of Andrew Anderson, Printer to his most excellent Majesty, Edinburgh : 1695. Caption title. Royal arms in ornamental border at head of text; initial letter. Dated: Given under Our Signet at Edinburgh, the second day of January, and of Our Reign the sixth year, 1695. Signed: Gilb. Eliot, Cls. Sti. Concilii. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mary -- II, -- Queen of England, 1662-1694 -- Death and burial -- Early works to 1800. Prayers -- Law and legislation -- Scotland -- Early works to 1800. Public worship -- Scotland -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-05 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-10 Mona Logarbo Sampled and proofread 2008-10 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion royal blazon or coat of arms A PROCLAMATION For a National Humiliation upon the account of the QVEENS Death . WILLIAM by the Grace of God , King of Great Brittain , France and Ireland , Defender of the Faith , To Macers of our Privy Council , Messengers at Arms , Our Sheriffs , in that part , Conjunctly and severally , specially Constitute , Greeting ; FORASMUCH as , it hath pleased Almighty God , to Visite Us and Our people , with the sad and never enough to be lamented loss of Our dear Consort , and their Gracious Soveraign Queen Mary : And that in such a Calamity , it becomes Us and them to be deeply humbled before the Lord , to obtain his Pardon and Peace , and Gracious Favour and Assistance , for Our Support and Relief : And that the Ministers and Brethren of the Commission of the late General Assembly , have Addressed the Lords of Our Privy Council , that a Day may be solemnly set apart for that Effect . Therefore , We with Advice of the Lords of Our Privy Council , have thought fit to Appoint the eighth day of January Instant for the Town of Edinburgh and the three Louthians : and the fifeteen day of the said Month for all on this side of the River of Tay : and the twenty second of the said Month of January Instant , for all the rest of the Kingdom , to be kept as solemn Days of deep Humiliation and Fasting , by Prayer , Preaching , and other sacred Exercise , and a most strict Surcease from all ordinary Employments and Handy-labour : to the Effect , that by the humble and earnest Confession of our sins to God , we may obtain his Pardon and Peace , and his Face and Favour graciously reconciled to Us and Our people , and that it may please Him more especially , to comfort and support Us , and to preserve Our Person for the good of his People , and of the whole Protestant Interest , and to bless Us and Our Government , with such Aid , Countenance , and Assistance , as may best contribute to the same . OUR WILL IS HEREFORE , and We Charge you strictly , and Command , that incontinent these Our Letters seen , ye pass to the Mercat Cross of Edinburgh , and remanent Mercat Crosses of the whole Head Burghs of the several Shires within this Kingdom , and of the Stewartries of Kirkcudbright , Annandale and Orkney , and there in Our Name and Authority , make Publication hereof , that none may pretend ignorance . And ordains Our Sollicitor , to cause send printed Copies hereof to the Sheriffs of the several Shires , and Stewarts of the Stewartries foresaids , whom We ordain to see the same published : and appoints them to send Doubles hereof , to all the Ministers both in Churches and Meeting-houses , within their respective Jurisdictions , that upon the Lords Day , immediatly preceeding the saids days respectivè above mentioned , the same may be intimat and read in every Paroch Church and Meeting-house ; Certifying all such who shall contemn or neglect so religious and important a Duty , as the Humiliation hereby appointed is , they shall be proceeded against , and punished as Contemners of Our Authority , and as highly disaffected to Our Person and Government ; And ordains these Presents to be Printed . Given under Our Signet at Edinburgh , the second Day of January , And of Our Reign the sixth year , 1695. Per actum Dominorum Secreti Concilii . GILB . ELIOT , Cls. Sti. Concilii . GOD Save the KING . Edinburgh , Printed by the Heirs and Successors of Andrew Anderson Printer to His most Excellent Majesty , 1695. 
B05601	----	A proclamation, for a publick solemn thanksgiving. Scotland. Privy Council. 1691 Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). B05601 Wing S1786 ESTC R183468 52528961 ocm 52528961 179039 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05601) Transcribed from: (Early English Books Online ; image set 179039) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2776:28) A proclamation, for a publick solemn thanksgiving. Scotland. Privy Council. Scotland. Sovereign (1689-1694 : William and Mary) 1 sheet ([1] p.) Printed by the heir of Andrew Anderson, Printer to their most excellent Majesties, Edinburgh : Anno Dom. 1691. Caption title. Royal arms at head of text; initial letter. Dated: Given under Our Signet at Edinburgh, the fourth day of November, and of Our Reign the third year. 1691. Signed: D. Moncreiff, Cls. Sti. Concilii. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Law and legislation -- Scotland -- Early works to 1800. Public worship -- Scotland -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-02 TCP Assigned for keying and markup 2008-03 SPi Global Keyed and coded from ProQuest page images 2008-04 Emma (Leeson) Huber Sampled and proofread 2008-10 SPi Global Rekeyed and resubmitted 2008-12 John Pas Sampled and proofread 2008-12 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A PROCLAMATION , For a Publick Solemn Thanksgiving . WILLIAM and MARY , by the Grace of GOD , King and Queen of Great-Britain , France and Ireland , Defenders of the Faith ; To Our Lyon King at Arms , and his Brethren Heraulds , Macers of Our Privy Council , Pursevants , Messengers at Arms , Our Sheriffs in that part , conjunctly and severally , specially constitute , Greeting : Forasmuch as it hath pleased Our Gracious God , of his infinit Goodness and Mercy , not only to these Nations , but likewise to the common Interests ( both Religious and Civil ) of all Christendom , to preserve Our Sacred Person , and prosper Us in Our Undertakings , this last Summer , against these who are Enemies to Truth , and Us ; and especially to Crown Our Arms with the compleat Reducing of Ireland to Our Subjection and Obedience ; and to Restore and bring back Our Royal Person in Safety to Our Throne , to the Joy and Satisfaction of all Our good Subjects , after the many eminent Hazards to which We have been exposed in Our late Expedition ; And We Considering , how necessary a Duty it is , and how much it does import the Welfare of Us , and Our People , that Signal Blessings be owned and acknowledged , by Publick and Solemn Thanksgivings , are Resolved , humbly to acknowledge Our Thankfulness to the Infinitly Wise and Good GOD , for such Signal and Seasonable Mercies , conferred upon Us and Our People , in answer to the frequent and fervent Prayers , poured forth at the several solemn Fasts and Humiliations , observed and keeped throughout this Our Antient Kingdom , during Our late Expedition ; And the several Presbyterian Ministers , who were sent to attend the General Assembly of the Kirk of this Our Antient Kingdom , Having Addressed themselves to the Lords of Our Privy Council , to interpose their Authority , for appointing a Solemn Day of Publick Thanksgiving , to be Religiously observed throughout this Our Kingdom , for the Causes , and to the effect above-specified ; Therefore We , with Advice of the Lords of Our Privy Council , Do Appoint and Command , that the Twenty sixth Day of November instant , be Religiously and devoutly observed as a Solemn Day of Publick Thanksgiving by all persons within this Kingdom , both in Churches and Meeting-Houses , for returning most hearty and humble Thanks , and acknowledgment to the Divine Goodness , for his Signal Blessings and Deliverances already bestowed on Us and Our People , and to Implore the continuance thereof in the gracious Mercy of Our God , and that a Spirit of Counsel and Wisdom may assist Us , and the Princes and States Our Allyes , in Our Consultations and Undertakings , for the ensuing Year . And to the effect Our Pleasure in the Premisses may be known , OUR WILL IS , and We Charge you strictly and Command , that incontinent these Our Letters seen , ye pass to the Mercat-Cross of Edinburgh , and to the Mercat-Crosses of the remanent Head-Burghs of the several Shires within this Kingdom , and of the Stewartries of Kirkcudbright , Annandale and Orknay ; and there , in Our Name and Authority , make Publication hereof , that none may pretend ignorance . And ordains Our Sollicitor to cause send Printed Copies hereof to the Sheriffs of the several Shires , and Stewarts of the Stewartries foresaids , whom We Ordain to see the same Published , and appoints them to send Doubles thereof to all the Ministers , both in Churches and Meeting . Houses , within their respective Jurisdictions , that upon the Lords Day immediatly preceeding the said twenty sixth Day of November instant , the same may be Read and Intimat in every Paroch-Church and Meeting-House , Certifying all such , who shall contemn or neglect so Religious and important a Duty , as the Thanksgiving hereby appointed is , they shall be proceeded against , and punished as contemners of Our Authority , and as highly disaffected to Our Person and Government . And Ordains these Presents to be Printed , and Published as aforesaid . Given under Our Signet at Edinburgh , the fourth Day of November . And of Our Reign , the third Year . 1691. Per actum Dominorum Secreti Concilii . In Supplementum Signeti . D. MONCREIFF , Cls. Sti. Concilii . GOD Save King VVilliam and Queen Mary . Edinburgh , Printed by the Heir of Andrew Anderson , Printer to their most Excellent Majesties , Anno Dom. 1691. 
B05603	----	A proclamation, for a solemn and publick thanksgiving. Scotland. Privy Council. 1690 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05603 Wing S1787 ESTC R183469 52528963 ocm 52528963 179041 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05603) Transcribed from: (Early English Books Online ; image set 179041) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2776:30) A proclamation, for a solemn and publick thanksgiving. Scotland. Privy Council. Scotland. Sovereign (1689-1694 : William and Mary) 1 sheet ([1] p.) Printed by the heir of Andrew Anderson, Printer to their most excellent Majestys, Edinburgh : 1690. Caption title. Intentional blank spaces in text. Dated: Given under Our Signet, at Holy-rood-house, the seventeenth day of September, one thousand six hundred and ninety, and of Our Reign the second year. Signed: Da. Moncreif, Cls. Secreti Concilii. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Law and legislation -- Scotland -- Early works to 1800. Public worship -- Scotland -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-02 TCP Assigned for keying and markup 2008-03 SPi Global Keyed and coded from ProQuest page images 2008-04 Mona Logarbo Sampled and proofread 2008-04 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A PROCLAMATION For a solemn and publick Thanksgiving . WILLIAM and MARY by the Grace of God , King and Queen of Great-Britain , France and Ireland , Defenders of the Faith ; To Our Lovits Macers of our Privy Council , Messengers at Arms , Our Sheriffs in that part conjunctly and severally , specially constitute , greeting ; Whereas , We have thought fit , to appoint a solemn and publick Day of Thanksgiving , to be kept , for giving Thanks to Almighty GOD , for the great Success of our Arms in our Expedition into our Kingdom of Ireland , against the Enemies of the Protestant Religion , and Our Government , and for Our Safe Return . Therefore , We with Advice and Consent of the Lords of Our Privy Council , do hereby Indict , and Appoint a Day of solemn and publick Thanksgiving , to be Religiously Observed and Kept in all the Churches & Meeting-houses within the City of Edinburgh , & in the Shires of Edinburgh , Haddingtoun & Linlithgow upon Sunday next , the twentie one day of September current ; and in all the Churches and Meeting-houses of the other Shires and Burghs of this Kingdom , upon Sunday , the fifth Day of October next : And Ordains the Ministers in the saids other Shires , to cause Read , and make Intimation hereof upon the Sunday preceeding , and that all Persons give punctual Obedience hereunto , as they will be answerable at their highest Perril . And VVe require Our Solicitor , in the most convenient VVay and Method to dispatch , and send printed Coppies of this Our Proclamation , to the Sheriffs of the several Shires , and the Stewarts of the Stwartries , and their Deputs , and Clerks , whom VVe ordain to cause Publish , and immediatly transmit the famine to the Ministers in all the Churches and Meeting-houses within their respective Jurisdictions . And ordains thir presents to be Printed , & Published at the Mercat-cross of Edinburgh , and at the Mercat-crosses of the Head-burghs of the several Shires , and Stewartries within this Kingdom , that none may pretend Ignorance . Given under Our Signet , at Holy-rood-house , the seventeenth day of September , one thousand six hundred and ninety , and of Our Reign the second Year . Per Actum Dominorum Sti. Concilii . Gilb. Eliot . Cls. Sti. Concilii . God save King VVilliam and Queen Mary . Edinburgh , Printed by the Heir of Andrew Anderson , Printer to Their most Excellent Majestys , 1690. 
B05604	----	A proclamation for a solemn day of humiliation. Scotland. Privy Council. 1696 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05604 Wing S1790 ESTC R226072 52529279 ocm 52529279 179042 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05604) Transcribed from: (Early English Books Online ; image set 179042) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2776:31) A proclamation for a solemn day of humiliation. Scotland. Privy Council. Scotland. Sovereign (1694-1702 : William II) 1 sheet ([1] p.) Printed by the heirs and successors of Andrew Anderson, Printer to his most excellent Majesty, Edinburgh : 1696. Caption title. Initial letter. Intentional blank spaces in text. Dated: Given under Our Signet at Edinburgh the tenth day of March, and of Our Reign the seventh year 1696. Signed: Gilb. Eliot. Cls. Sti. Concilii. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Law and legislation -- Scotland -- Early works to 1800. Public worship -- Scotland -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-02 TCP Assigned for keying and markup 2008-03 SPi Global Keyed and coded from ProQuest page images 2008-04 Mona Logarbo Sampled and proofread 2008-04 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A PROCLAMATION For a Solemn Day of Humiliation . WILLIAM by the grace of God , King of Great-Britain , France and Ireland , Defender of the Faith , To Macers of Our Privy Council , Messengers at Arms , Our Sheriffs in that part , Conjunctly & Severally , Specially , Constitute , Greeting : For as much as We and Our People have just reason to apprehend the severest Judgments of Almighty God , whose Clemency and Goodness We have abused to his dishonour ; which Consideration hath also moved the Commission of the late General Assembly to Address the Lords of Our Privy Council ; That a Day of Humiliation may be appointed and keeped for these Causes ; Therefore We with Advice of the Lords of Our Privy Council Command and Appoint a Day of solemn Humiliation and Prayer to be observed throughout the whole Kingdom upon the Days following , viz. within the town of Edinburgh , Leith , Cannongate , and the Paroch of West Kirk upon the Lords Day next , the fifteenth Day of March Current ; and in all the rest of the Paroch-Churches upon this side of Tay upon the Lords Day the twenty second Day of the said Month of March ; and in all the other Paroch-Churches within this Kingdom upon the Lords Day being the twenty ninth Day of the said Month of March. Upon which Days of solemn Humiliation and Prayer respective forsaids , We and Our People are to express our deep sense of Our Ingratitude for Our former Deliverances , and Our grateful Acknowledgements of the signal Providence of God , in Discovering and Defeating the Treacherous Attempts on Our Royal Person ; and to deprecat the Wrath of God , and implore his Assistance against all Forraign Invasion , and intestine Commotions , which Days respective foresaids , We with Advice of the Lords of Our Privy Council , Require and Command to be Religiously and Seriously observed by all ranks and degrees of People , by Preaching and other acts of Devotion to be done and performed in all the Churches of this Kingdom , upon the occasion and for the Causes foresaids . OUR WILL IS HEREFORE , and We Charge you strictly and Command , That incontinent , thir Our Letters seen , ye pass to the Mercat-Cross of Edinburgh , and remanent Mercat-Crosses of the haill Head burghs of the several Shires and Stewartries within this Kingdom , and there in Our Name and Authority make intimation hereof , that none pretend Ignorance : And appoints Our Soliciter to transmit Printed Copies hereof to the Sheriff and Stewart Clerks of the haill Sheriffdoms and Stewartries within this Kingdom with Coppies to be transmitted by the said Sheriff and Stewart Clerks to the Ministers of the several Paroches within their bounds ; And Ordains this Proclamation to be Intimat in the Paroch Churches of Edinburgh , Cannongate , Leith , and West-Kirk upon thursday next ; And Ordains the Magistrats of Edinburgh , Cannongate , Leith , and West-port to make Intimation of the same within their respective Bounds , by beating of Drums in these Places upon Fryday next ; And Ordains the Sheriff and Stewart Clerks of all other Places within this Kingdom to cause publish this Proclamation at the respective Mercat-Crosses within their Bounds , and the Ministers to cause Read the same at their Paroch-Churches upon the Lords Day immediatly preceeding the Days Above-appointed ; And Ordains these presents to be Printed . Given under Our Signet at Edinburgh the tenth day of March , and of Our Reign the seventh Year 1696. Per actum Dominorum Secreti Concilii . GILB . ELIOT . Cls. Sti. Concilii . GOD SAVE THE KING . Edinburgh , Printed by the Heirs and Successors of Andrew Anderson , Printer to His most excellent Majesty . 1696. 
B05605	----	Proclamation for a solemn fast and humiliation Scotland. Privy Council. 1696 Approx. 7 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05605 Wing S1791 ESTC R183471 53299282 ocm 53299282 180014 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05605) Transcribed from: (Early English Books Online ; image set 180014) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2810:39) Proclamation for a solemn fast and humiliation Scotland. Privy Council. Scotland. Sovereign (1694-1702 : William II) 1 sheet ([1] p.) Printed by the heirs and successors of Andrew Anderson, Edinburgh, : 1696. Intentional blank spaces in text. Caption title. Title vignette: royal seal; initial letter. Imperfect: torn, with slight loss of text. Reproduction of original in: National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Law and legislation -- Scotland -- Early works to 1800. Fasts and feasts -- Church of Scotland -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-02 TCP Assigned for keying and markup 2008-03 SPi Global Keyed and coded from ProQuest page images 2008-04 Mona Logarbo Sampled and proofread 2008-04 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms PROCLAMATION , For a Solemn Fast and Humiliation ▪ WILLIAM By the Grace of GOD , King of Great Britain France and Ireland , Defender of the Faith ; To Macers of Our Privy Council , Messengers at Arms , Our Sheriffs in that part , conjunctly and severally specially constitute Greeting . Forasmuch , as , by Reason of many abounding heinous Sins and Provocations ; The Displeasure and Wrath of Almighty GOD is very visible against Us , and Our People , not only in the sad Calamity , under which the Kingdom Labours , by reason of the Disappointment , and failing of the Cropt and Fruits of the Ground , for the Year by past , whereupon such Scarcity and Dearth did ensue ; That the Poor of the Land have generally been Reduced to the greatest Extremity ; But also , by the continuance of such bad VVeather , and so unnatural a Season , as doth sadly threaten the Mil-giving , and Blasting of the present Cropt , and Fruits of the Ground , to the Increase of that Distress , whereby the Kingdom is already Afflicted , and in hazard to be ruined , ( if God in his Mercy prevent not ) which certainly calls for our deepest Humiliation and most earnest and fervent Supplications to our gracious God to avert it : VVhich Consideration , hath also moved the Commission of the late General Assembly , to Adress the Lords of Our Privy Council , That a Day of Humiliation may be appointed , and keeped throughout this Kingdom ; VVherefore , VVe with Advice of the Lords of Our Privy Council , appoint and Command a Day of Solemn Humiliation and Prayer to be observed through this whole Kingdom , that all may put up fervent Prayers to God , 〈…〉 and Forgivenness . And that he would turn away his Wrath , and keep off deserved Judgement , and yet Graciously bless 〈…〉 People with Seasonable VVeather , for In bringing the Fruits of the Ground . And also , that above all things , he would bestow on Us and them , his Spiritual and Heavenly Blessings , by the continuing and prospering of his Gospel , and the Fruits thereof amongst us . And We , with Advice foresaid , Require and Command the said Solemn Fast , and Day of Humiliation , to be Religiously Observed and Keeped , by all Ranks and Degrees of People , upon the Days following , viz. In all the Planted Churches on this side the River of Tay , upon the twenty fifth day of August Instant , and in all the Planted Churches of the rest of this Kingdom , upon the Eight Day of September next to come : And in such Churches , as are Vacant , upon such Days , as shall be Appointed by the Presbytery of the Bounds . Certifying such who shall Contemn or Neglect the Dutiful Observing and Keeping of the said Day of Humiliation ; They shall be proceeded against , as Contemners of Our Authorty , and Neglecters of such a Necessary Duty : And seing , that on such an Occasion , and for such Causes . God doth more especially require the exercise of Christian Charity and Compassion towards the Poor and Indigent , whose Pinching Straits and VVants , do at present lay them under the deepest distress and cry aloud to all for their Help and Relieff , as they expect , and would wish that God should be gracious to them in the like Case ; Therefore , VVe do further , with Advice foresaid , seriously Recommend to all Our Good Subjects , to draw forth and extend their Christian Charity , and Compassion towards the Poor and Indigent , by a Cheerful , and Liberal and Bountiful Contribution , upon the said Day of Humiliation and Lords Day thereafter , as the best and most acceptable Expressions of their Sincerity and Earnestness in the foresaid Duty And VVe peremptory Require and Command , that not only the Money to be Contribute and Collected upon the Dayes foresaid ; But likewise , ( if it shall be found needfull , ) that all other Money formerly Collected , and still lying in Church-Boxes , or in the hands of Kirk Sessions , or lent out upon Interest , by Bonds taken for the Product of such Collections , be instantly uplifted , imployed and wared out for buying of Victual , and other necessars for relief of the Poor , within the Bounds of the Paroches to which the saids Collections and Bonds do belong . And that at the fight of the Ministers and Elders , with concourse of such Heretors as shall Joyn with them , within the saids respective Paroches , by these already Intrusted , or who shall be Intrusted by the saids Ministers and Elders , and Heretors with the over sight of the Poor in the saids Bounds , to the Effect the said Victual , and other necessars , for the relief of the poor , may be Orderly , and Proportionally distribut among them , effeiring to their severall Indigencies . And We again , Require and Command , all Ministers of the Gospel , and others foresaid , to applye themselves diligently to the foresaid pious VVork , for the Supplye and Relief of the Poor , as they will be Answerable to God , and Us thereanent OUR VVILL IS HEREFORE , And VVe Charge you strictly , and Command , That in continent these Our Letters seen , ye pass to the Mercat Cross of Edinburgh , and to the remanent Mercat Crosses of the Head Burghs of the several Shires , and Steuarties within this Kingdom , and in Our Name and Authority , make Publication hereof , that none pretend Ignorance . An VVe Ordain Our Solicitor to dispatch Copies hereof , to the Sheriffs of the several Shires , and Steuarts of Steuartries , and their Deputs , or Clerks to be by them Published at the Mercat-Crosses of the Head Burghs , upon receipt thereof , and immediately sent to the several Ministers to the Effect they may Read and Intimate the same , from their Pulpits upon the Lords Day immediately preceeding the Dayes above appointed , And Ordains these Presents to be Printed , and Published in manner foresaid . Given under Our Signet at Edinburgh , the seventh day of August , and of Our Reign the Eighth Year , 1696. Per Actum Dominorum Secreti Concilii . GIL . ELIOT Cls. Sti Concilii . GOD save the KING . Edinburgh , Printed by the Heirs and Successors of Andrew Anderson Printer to His most Excellent Majesty , 1696 
B05606	----	A proclamation, for a solemn national fast to be keeped monethly. Scotland. Privy Council. 1691 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05606 Wing S1792 ESTC R183472 52528964 ocm 52528964 179043 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05606) Transcribed from: (Early English Books Online ; image set 179043) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2776:32) A proclamation, for a solemn national fast to be keeped monethly. Scotland. Privy Council. Scotland. Sovereign (1689-1694 : Willliam and Mary) 1 sheet ([1] p.) Printed by the heir of Andrew Anderson, Printer to their most excellent Majesties, Edinburgh : Anno Dom. 1691. Caption title. Royal arms at head of text; initial letter. Intentional blank spaces in text. Dated: Given under Our Signet, at Edinburgh, the twenty day of April, and of Our Reign the third year, 1691. Signed: Da. Moncrief, Cls. Sti. Concilii. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Law and legislation -- Scotland -- Early works to 1800. Fasts and feasts -- Church of Scotland -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-02 TCP Assigned for keying and markup 2008-03 SPi Global Keyed and coded from ProQuest page images 2008-04 Mona Logarbo Sampled and proofread 2008-04 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion monogram of 'W' (William) superimposed on' M' (Mary) DIEV ET MON DROIT HONI SOIT QUI MAL Y PENSE royal blazon or coat of arms A PROCLAMATION , For a Solemn National Fast to be Keeped Monethly . WILLIAM and MARY by the Grace of GOD , King and Queen of Great-Britain , France and Ireland , Defenders of the Faith ; To Macers of Our Privy Council , Messengers at Arms , Our Sheriffs in that part , conjunctly and severally , specially constitute , Greeting : Forasmuch as the Commission of the General Assembly of this Church , have applyed to the Lords of Our Privy Council , That they would interpose their Civil Sanction , for keeping of a Solemn National Fast and Humiliation , in all the Kirks and Meeting-houses of this Our Ancient Kingdom , for Imploring the blessing of the Lord upon Us , in Our Counsels and Undertakings , in Defence of the true Reformed Religion , and of these Lands ; And especially , that God would countenance Us in this present War , preserving Our Royal Person , and giving Success to Our Arms by Sea and Land , at Home and Abroad . Therefore We , with Advice of the Lords of Our Privy Council , do hereby Command and Enjoyn , that the said Solemn Fast and Humiliation , for the Ends above-set-down , be Religiously Observed , by all Persons within this Kingdom , both in Churches and Meeting-houses , upon the last Wednesday of May next to come , and thereafter Monethly , upon the last Wednesday of each Moneth , untill the last Wednesday of August next inclusivè . And Ordains all Ministers either in Kirks , or Meeting-Houses , to Read these presents , publickly from the Pulpit , a Sunday or two before the first day appointed for keeping the said Fast , and Humiliation , and upon a Sunday , before each last Wednesday , during the space foresaid ; And to the effect that this so Necessary and Religious a Duty may be publictly performed , and punctualy Observed , and Our pleasure in the Premisses known , OUR WILL IS Herefore , and We Charge you straitly , and Command , That incontinent these Our Letters seen , ye pass to the Mercat-Cross of Edinburgh , and remanent Mercat-Crosses of the Head Burghs of the several Shires and Stewartries within this Kingdom , and in Our Name and Authority , make Publication of the Premisses , that none may pretend ignorance . And We Ordain Our Sollicitor , to dispatch Coppies hereof , to the Sheriffs of the several Shires , and Stewarts of the Stewartries , and their Deputs , or Clerks ; To be by them published at the Mercat-Crosses of the Head-Burghs , upon Receipt thereof . And immediately sent to the several Ministers , both in Kirks and Meeting-Houses ; To the effect , they may Read and intimate the same from their Pulpits , and may seriously exhort all Persons to a sincere and devote Observance thereof , as they will be answerable at their perril . And Ordains these Presents to be Printed , and Published in manner forsaid . Given under Our Signet , at Edinburgh , the twenty day of April , and of Our Reign the third Year , 1691. Per Actum Dominorum Sti. Concilii . DA. MONCRIEF , Cls. Sti. Concilii . GOD save King William and Queen Mary . Edinburgh , Printed by the Heir of Andrew Anderson , Printer to Their most Excellent Majesties , Anno Dom. . 1691. 
A65777	----	A contemplation of heaven with an exercise of love, and a descant on the prayer in the garden. By a Catholick gent. White, Thomas, 1543-1676. 1654 Approx. 200 KB of XML-encoded text transcribed from 101 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A65777 Wing W1814A ESTC R220997 99832380 99832380 36853 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65777) Transcribed from: (Early English Books Online ; image set 36853) Images scanned from microfilm: (Early English books, 1641-1700 ; 2142:4) A contemplation of heaven with an exercise of love, and a descant on the prayer in the garden. By a Catholick gent. White, Thomas, 1543-1676. [8], 189, [3] p. [s.n.], At Paris : printed in the yeare 1654. Dedication signed: Tho: White. "An exercise of love, with a descant on the prayer in the garden" hasseparate dated title page; register and pagination are continuous. Includes errata and a final page of advertisements. Reproduction of the original in the Union Theological Seminary, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. Heaven -- Early works to 1800. 2004-10 TCP Assigned for keying and markup 2004-10 Aptara Keyed and coded from ProQuest page images 2004-11 John Latta Sampled and proofread 2004-11 John Latta Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A CONTEMPLATION OF HEAVEN : WITH AN EXERCISE OF LOVE AND A DESCANT ON THE Prayer in the Garden . By a Catholick Gent. PSAL. 73. 25. Quid mihi est in coelo ; & à te quid volui super terram ? AT PARIS , Printed in the YEARE 1654. To the Vertuous and Honourable LADY , The LADY KATH : VVHITE . MADAM , NO wonder if a complaint falling from your mouth , that you found the consideration of Heaven dry , and knew not how to frame a content some thought of it , was able to set a dull wit on work , and make an insipid pen distill milk and honey : for it is you that do it . Accept therefore these nine drops of oyl , which the fervour of your desire has extracted from a hard Flint . But I must advertise you , they still retein their stony nature ; and unlesse you apply the same fire , according to the Rules of Alchimy , beginning with a soft and gentle heat , and proceeding with a constant encrease ; they will neither render their sweetnesse to your sense , nor their balsamick vertue to your substance . For ( Madam ) in the perusall of these Discourses , you will easily find the best method to be , first quietly to read them , seeking no farther then onely to understand , and afterwards by more serious thoughts to imprint and sink them deep into your affections . By serious thoughts , I mean not forc'd impetuosities of your will , upon a conceit that you are rapt to supernaturall and unintelligible heights ; but onely such reflections as the care of friends , of children , or houshold affaires ( where your help is required ) use to stirre in you : for these are naturall and free , and ( apply'd to what ought to be our greatest care ) work those solid vertues which make a true Christian life the principall aim of all our desires and endeavours , and the principall wish to your Ladyship of , MADAM , Your most affectionate Brother and humble Servant , THO : WHITE . From Paris this 1. of Sept. 1653. Th' Addresse to English CATHOLICKS . BEhold that rich Comfort , whereof in vain you court and scramble to retrive the least Drop below in this your Novercall countrey ; behold it here familiarly stoop'd to woo your lips from Supernall Jerusalem , the true and free Mother of us all . The greedy thirst of One ( now inebriated above ) obtain'd for Her self some yeares since this Elixir ; which the choaking necessity of these hot Times has at length dissolv'd into a charitable diffusion of it self to the wide world . Drink you , dear Friends , jovially of it ; ( the deeper the sweeter ; ) without fear of excesse , which will surelyest render it a calm Lethe to your sufferings here , and make wider passage and room in you for that Torrent of Pleasure , it earnest's hereafter . And though this cheering Cup be proper for you alone , ( the happily enrolled Guests , already sweating in the royal way to the future Feast ; ) yet is it not grudg'd , nor wil't , I hope , be unprofitable to those many others ( invited too ) your haplesse Country-men , who either ramble through by-Lanes , miserably erring , or lie in the Hedges timorously watching , or lazily sleeping , whilst ( alas ) they pretend your Errand : since , it 's bosome Design and choice Vertue is contriv'd to rouse and rally the Spirits , and inveigling the Tast , to beget and sharpen the Appetite ; which thus , perhaps , alarm'd , might pro , voke a sollicitude , and compell them too to come in that our dread Kings house may be full . A CONTEMPLATION OF HEAVEN , Between the Soul and Light. The first discourse . Soul. WOe 's me ! why was I born to see the Sun ? why did my Mother rejoyce to hear me cry , and to receive the newes that I was a living Soul ? Light. Why dost thou moane so pittifully ? Cast thine eyes upon the Almighty , who hath so often comforted , and still surely continues his assistance to thee . Soul. Why do I moan , to whom there is left neither rest in this world , nor hope in the next ? here I do nothing but offend my God , and there what can I expect , but a just Judge of my perpetuall offences ? Light. Why do you offend him so often ? Soul. Alas ! I do what I can , I am in continuall watchfulnesse over my self , I am alwayes making Examens of my Conscience , but I find no end , no amendment . My thoughts prevent my care , and in despite of me , draw me to trespasse ; whilest I am solicitous of one , another escapes ; and thus I live a tortured life , ever seeking Innocence , and that still flying me . Light. And do you think God is displeased so highly with you , your self using all this care and diligence ? Soul. How can he choose , I offending him so perpetually ? Light. Do you hurt him , when you offend him ? Soul. No , my good does him no good , nor can my malice do him any harm , yet I offend and anger him . Light. Do you then believe he is in heart vext and griev'd , as we are , when we are angry ? Soul. Not so neither , for then he receiv'd harm and were mutable , since this boiling of anger in us is a great mischief . Light. Why , take away this , and anger is nothing but a will to punish you ; and can you think God hath such a will ? no just man , no good natur'd Creature is delighted in punishment , much lesse Almighty God. Soul. Why are we then perpetually frighted with Hell for great faults , and Purgatory for lesser ones , which two continually hang over my head , in a dreadfull manner threatning and tormenting me ? Light. Though Almighty God be not desirous to punish , yet he were not so good as your self would wish him , if , seeing your own miscarriage would lead you to great torments , he did not foretell you of them , and use all meanes apt to hinder you from falling into them : hence therefore he forbids those actions , by which you draw upon you such mischiefs , he denounces those mischiefs if you abstain not from such actions , he promises infinite rewards if you observe what he prescribes you ; which are the wayes to deal with Men , as Men. Soul. This comes but another way to the same point ; for still those terrours hang upon me , and the same carefulnesse is necessary to me ; and consequently the same torment in this life , and desperation of that to come . Light. If you are resolv'd of this , that sin offends not God , farther then as it disorders your self , you see your care must be chang'd , and your solicitousnesse in acts of Pennance and Mortification to satisfie for your sins , must be principally apply'd in correcting your disorder , and setling your heart and affections in a due way and poyze ; which will be your best means to take away the horrour of Hell and Purgatory so much afflicting you . Soul. What must I do to redresse the disorder of my soul ? or wherein consists the due ordering of it ? Light. A Soul is that by which Man excels all other Creatures ; this we see to be by knowledge and government of himself : by knowledge therefore the Soul is then in good order , when it truly knowes all things belonging to the government of Mans life , and governs the Man according to that knowledge . Soul. Why this is but nature , whereas to go to Heaven , 't is necessary we walke in a supernaturall Path , much contrary to nature ; wherefore sure this cannot be right . Light. There are two things in Man which are call'd Nature ; one Reason , which truly is his Nature , ruling all his actions as he is Man , and distinguishing him from Beasts . The other is this frame of our Materiall Instruments , which we call our Body , consisting of Motion , of Blood and Spirits , which have a course in us so depending from other causes , that neverthelesse a great part is in our power . Of these two Natures , Reason often contradicts the Inferiour , and therefore Grace and our supernaturall way must do the same : Whereas for Reason , Grace never contradicts it , but guides it , and shewes it that many things ( which otherwise it would never have attain'd to ) are very reasonable , and by force of reason it self ought to be enacted and put in execution . For our supernaturall life is like a Graft , which though it bear a better fruit then the Stock , yet can it bring forth nothing but by means of that , and in the season wherein the Stock of it self flourishes . Soul. Then I must employ my time in gaining knowledge , and governing my self according to it ; but what should I seek to know ? Light. Your enquiry may be fully satisfied , if you confine your search to these two Heads , To learn the things that concerne you in the next life , which are chiefly , Heaven and Hell ; in Heaven I comprehend all that belongs to Almighty God , as well to his Godhead as his Humanity : And secondly , to study what in this life imports you , which is the real valuation of those motives that govern mankind here , and the true and straight way that leads to blisse hereafter . Soul. Surely this cannot chuse but be a pleasant and delightsome Method : For what more pleasant then to know , especially such truths as most are ignorant of ? what more delightsome , then to enjoy a clear serenity of mind , free from those errours we see our Neighbours tossed and turmoyl'd in ? But above all , what can be so ravishing , as to understand we are in the direct path towards those great felicities promised us in the next life ? Light. If you take the right course and ply it diligently , you shall ( instead of that anxious and troublesome way you walk ) possesse all this pleasure and much more , whereof , as yet , you have no feeling : nay ( which you little think ) your whole pursuit shall be after pleasures , and those the highest this life can afford . For , since Reason is our Nature ( which hath the greatest stroak in all our actions ) and whatever is conformable to Nature , the more powerfull Nature is , the more pleasant that must be ; it follows , the pleasures of Reason are greater far then those of Sense . Now Grace being but an heightening of Reason , what is conformable to Grace must be still more pleasing to Nature . Soul. I can easily apprehend the Contemplation of Heaven must be full of pleasure , especially if the Contemplatour findes in himself hopes of attaining thither : but I know not how the dreadfull consideration of Hell and Death and Judgement should be pleasing , being of themselves such frightfull things . Light. As for those fearfull objects , you need not trouble your self yet , if you find the considerations of Heaven take hold of your Soul , which ( when they are once settled and well possess'd of your heart ) will alone so entertain and fill you , that you will be free and secure from the irksomenesse of other apprehensions : but you must first strive to be in love with heaven and heavenly things , if possibly you can . Soul. I confesse , hitherto my considerations have been very dry , I not being able to make any apprehension of what pleasure can possibly be found , where all that gives us content here will be wanting . The second discourse . Light. NOw , if you were sure to find there the same pleasures you enjoy here , in this only changed , that what ever makes them short , noysome , tedious , or allayes them here with any other discommodity , is not there to be found , so that the pleasure is there more clear , more sweet , perpetuall , and never cloying ; you must , of necessity , make a good apprehension of a desirable place , and lovely end to aim at . Soul. If you can make me see this , I hope I shall be better affected to Heaven , & that with a naturall tye . Whereas now I force my self to love a thing , which I cannot understand what it is . Light. Well then , do you take pleasure in company of friends with whom you can be free ? Soul. Very much , especially if their discourse be such as goes down with some smartnesse and delight . Light. At least then there 's one pleasure in heaven which you can relish : for friends and acquaintance you cannot want there ; all that are in Heaven knowing all , being familiar with all , and their hearts lying open to all ; so that what delight you can imagine in conversation , you shall have there a thousand fold multiplied above what it is here . Soul. But that which pleases me here , is to be with a friend in a corner , where no body may hear our discourse ; for it would be a great annoyance to have any one partaker of our secrets . Light. And why ( if you have reflected upon it ) is it troublesome to have overhearers of your discourse ? Soul. Because some would laugh at my follyes or imperfections , and jeere at my conceits , different from theirs ; others would carry tales abroad , and make a businesse of nothing ; others are indiscreet , and altogether unable to give me either advice or comfort , but talk nonsense , and rather trouble me then do me good . Light. Then if the company were such , that from every one you could promise your self all respect , love , prudence , and such parts as should be fit to improve & heighten the content you aimed at ; the plurality of those with whom you converse would rather strengthen your pleasure , then any way diminish it . Soul. 'T is true , but I cannot conceive , if the company be greater then a certain proportion , which by interchange may still keep life in the discourse , but that the conversation must either be hindred , by many speaking at once , or dull , by one party's speaking so seldome . Light. But , on the contrary , if you did apprehend the whole multitude without intermission speaking together , and that he that speaks , perfectly understood all the rest , and himself also were perfectly understood by every one ; so that each continually declared his own mind without the least impediment to understand perfectly at the same time what all others said ; and this not onely to himself , but any one to any other : do you not see what the proportion of content by such discourse would be to the satisfaction you find here , when you are in the fullest careere of joy that ever you experimented , or can wish , or even imagine , according to the course of our conversation ? Soul. If this were true , I see an extreme increase of pleasure in Heaven , over the greatest our Nature is capable of here : but withall , I see it is impossible men should hear and understand so many persons together , and speak to them all in exchange . Light. I confesse this is hard to be believ'd by one that hath not yet reached to the nature of a Spirit : but he that could conceive all this we call Body , and diffusion of bignesse and parts , must of necessity be resum'd in the indivisible thing we call a Spirit , ( so that all the imaginable operations of materiall substances can never arrive to equall the activity of the least Spirit ) he would easily allow it this priviledge of being capable to do as much as a thousand tongues , and a thousand eares at once . But 't is not my task now to evince a possibility , only to exact a belief of this opinion , and upon supposal of its truth , shew you how infinitely greater the content in Heaven must necessarily be , then the highest pleasure this world can afford . Soul. But unlesse I talk of such persons and things , as both my self and they with whom I converse , know and are acquainted with the circumstances of every passage , the conversation is dry and unpleasing . Now here they are very few , who have knowledge of the same particulars that I have ; for their number is confin'd to such as I live withall ; and I know not whether I can expect to meet many of them in heaven , the straitnesse of the way and the paucity of the enterers being so often and so strongly inculcated to us . Light. It were a very hard question to determine the number of those that go to heaven , and at this time would divert our discourse : only this I will say , that the paucity of the blessed may well stand with this truth , that many of such Christians as live innocently in the world are saved . Wherefore I fear not but you may have enough to converse with , who are acquainted with the particulars your self are . But what will you think , if every one hath as cleare a sight of all your circumstances , as your own heart ? for it were a great simplicity to imagine the Soul , abstracted from the Body , hath no means to know things without it , since in the Body it hath ; and , if it be furnisht with any means , it is not possible but it should know whatever it pleases . But ( as I said before ) the proof of these things is to be sought elsewhere : here we are onely to consider how great and full the pleasure of a blessed Soul is , these things being so as I have declared . Soul. I must confesse you have now made Heaven a tractable thing to me : for by these considerations , I do not onely find a common apprehension of good , but I can lay hands upon intelligible pleasures , whereby to content my naturall desires , and with hope thereof make them pursue the endeavours , and undergoe the difficulties necessary to the attaining them . Light. Reflect then a little , and summe up , or rather conclude what kind of life in Heaven this pleasure will afford you . Remember some afternoon or couple of houres , in which your pleasing conversation hath been at height , remember the twinkling of some one conceit , which especially carryed away your heart , and for the time possessed it wholly : think with your self , had the whole two houres continu'd like that minute , how unspeakable your pleasure had been . Then elevate your fancy , and conceive in Heaven , not houres , nor dayes , nor yeares , but ages of ages , but an eternity will be of that dainty ravishing contentment . Joyne ( if you are able ) all these encreases and advantages , which we have expressed , whereof there is not one but drawes an incomparable extremity with it : and if only this were once well master of your thoughts , I do not see how any temporall thing could either please or discontent you , or that you would not as much long for death , as now you adhorre and fear it . Soul. The world 's chang'd with me , I find my self refresht with this thought , and in a cheerfull disposition . Light. Yes for the present , but it will not stay long with you , unlesse you play your part , and cultivate the opening seeds , which now ferment in your heart : and this must be by often thinking of and remembring these and such other considerations , partly at set times , and partly whenever you find your self in a fitting disposition , that is , at ease , alone , & your mind free , or peradventure inclin'd to good thoughts ; lose not these tides , as I may call them , for they bring great waves of spirituall profit . In the happy opportunity , strive to penetrate with a cleer understanding the verity of such points ; then turn your self upon your self , and see what you do , and what you should do according to these truths . Encourage your self to what is wanting , amend what is amisse , and sigh after the great reward we all labour for . The third discourse . Soul. HItherto it goes well , but in so great a happinesse and so glorious a State , is there but one content ? Light. If there were no other then what is already declared , I believe there were more , not only then you can wish in this world , but also then you would be weary of in the next . Neverthelesse since your palate is so dainty that it must have varieties , think with your self what other thing there is here , wherein you take great pleasure , and love to spend your time . Soul. The next that comes to my mind is , that I am much delighted with Masks and Shews , and in going to Court , especially when there are grea meetings and bravery there ; these things extreamely take me , in so much that I can endure to expect a great while ( as half a day or more ) in some disease , to be present at such sights and Assemblies . Light. And when these things are in their perfection , can you tell what it is that therein delights you ? Soul. I think it is those passages which ( meeting afterwards with others that have or have not been there ) I use to discourse of and commend . And all those being either Things , or Persons ; in Things I commend the greatnesse , beauty , or good proportion , some fine conveyance , some rare and new invention : in Persons I praise their comlinesse , the gracefulnesse of their behaviour , the perfection and compleatnesse of their actions . These I conceive for the most part are the principal causes of the delight and relish I find in such encounters . Light. I hope then you will not want this contentment also in heaven . For ( to begin with Persons ) you shall have in your company those who have ever been the greatest and worthiest in all considerations ; Adam the beginner of the World , & Noah its restorer ; you shall have Abraham the Father of that Nation , which , after so many ages continuance in the Prerogative of the Elect people of Almighty God , is now by their dispersion into all Nations , become to them a Testimony of Christianity ; you shall have Moses , who , like the Lieutenant of the highest , in all sorts of miracles establisht the Law , the Field wherein Christianity was blazoned ; you shall have David and Solomon , ( if his Penance was true in his old dayes ) you shall have Kings , Captains , and Prophets , all in their degrees before Christ. What shall I say of Christ and his Apostles , of Bishops , Martyrs and Hermites ? what of the so fruitfull devouter Sexe ? All these have expressed the most generous evidence of Universall Gallantry , and shewn the noblest effects of all such vertues as breed admiration in humane hearts . What Court , what Maske , what Shew can feign or counterfit so much , as Heaven will afford you reall objects to be ravished with ? Soul. 'T is true , but I am not taken with these high and sublime vertues , which I do not well apprehend . But if I see a Gentleman Noble , Liberall , Courteous , Valiant , and Honourable of his word , such qualities make a deep impression in my affections . Light. Why then , if you find all these perfections , not onely to be in your Company above , but in a far higher degree too , and greater measure of excellency then can be in any persons here , you must certainly be charmed with a strange excesse of Pleasure . And ( to enter a little into the businesse ) I cannot doubt so much as to ask , whether you are pleased with the outward shew of these vertues , which are in the Heart . Soul. You need not , for were they counterfeit , or no greater in the heart then in the outward shew , I should lose my esteem of the persons . But out of one generous Act expressed , we imagine the heart , ready to perform a hundred , & to be as it were naturally and unchangeably fitted to do the like again , when occasion is offered : this makes me highly value and be delighted with the person . Light. Then if heaven afford you thousands and millions of hearts , which you may see into , as clearly as into the purest stream or fountain of water you can imagine , and there behold all these admirable qualities in a high perfection , and so immutably settled , that sooner heaven and earth may fall in pieces , then they decline the least tittle from that degree of worth they are exalted to ; how can you then doubt that your pleasure there , even in this very kind , will not be infinitely preferrable to the greatest the world can furnish you ? And for those high vertues , of which you say you feel little apprehension ; your state there will be so improved , that you will be able exactly to penetrate the true value of every one , which will make you see with how much passion , ignorance , and over-sight the greatest actions of this life are manag'd . You 'l discern evidently that the valour of Captains , the wisdome of Statesmen , the skill of great Clerks , are not comparable to , make no bulk or shew in comparison of that Knowledge , Prudence and Courage , which those contemned persons , and here reputed-fools ever carried enclosed in their breasts . Think what infinite pleasure and content you will infallibly receive in contemplating them , and being informed of their worths . Soul. All this I must of necessity confesse , but yet I do not see that in heaven there will be either the comelinesse of the persons , the gracefulnesse of their behaviour , or the variety of their attires , and such otherthings , wherewith ( I speak but in mine own weaknesse ) I often find my self here much taken and carried away . Light. Alas ! do you not consider that all these are but mute and imperfect expressions of the interiour mind ; and that it is the thing signified which takes you in them all , or else their artifice and conveyance ? In speaking whereof you passe into the other part , of Things , which you distinguished against the consideration of Persons . For take away the mind , and all the rest may be in a Puppet-play or motion , as they call it . Consider again with your self , that a cunning Architect is delighted as much with the Modell of a House , as you with the building it self ; a good Musician with the notes in his head , as you with the singing . Out of which I draw this great and curious truth ; that when you shall be perfect in knowledge ( as is expected in Heaven ) you will not look after these outward expressions , but the Modells which are in the hearts you will see will satisfie and fill the desires beyond all you can wish or imagine . Soul. Peradventure what you say is not only true , but extreamly efficacious , according to the state we shall be in there ; but yet I feel not that impression which wonted and well known objects use to work in me . If there are not even these corporeall motions and fashions which delight me so extreamly here with their novelty , variety , extravagance and excellency , me thinks I apprehend a droughth , not of what shall be there , but of the apprehending what I see shall be there , yet cannot make carry my fancy . Light. Since nothing will content you but the flesh and bloud you are nuzzled in , and that you must carry to heaven with you the very imperfection ( if not of your own mind yet ) of the world you live in : let us at one blow seek to give a resolution , not onely to this your desire , but also to the other part , that is , concerning those qualities which delight you in Things as well as in Persons . Do you therefore remember the answer our Saviour gave to the Sadduces concerning Marriage in the next world ? Soul. You mean , That we should neither marry , nor be married , but be like the Angels of God : This I remember well ; but I desire to know why you put me in minde of it . Light. Wherein do you conceive the likenesse to Angels consists ? For if it be onely in this Negative , why should that be promised for a happiness ? whereas we see the benedictions of marriage promised for a benefit & content . Soul. When I reflect that Angels have no bodies , and therefore all their nature is to be purely knowing Creatures , me thinks our Saviour in these words signifies to us , that the pleasures of the next world should not consist in these corporeall motions which here are gratefull to us , by reason of our bodies ; but that they should be of knowledge , such as are proportioned to Angels : and although we should have bodies , yet they should not hinder our knowledge and pleasure even by them , from being such as the Angels contentment is , at least in likenesse , if not in equality . Light. You are very right , and do you not see every man conceits that , though Angels are no bodies , yet they have means ( and those naturall means too ) to see and know any thing that passes amongst bodies ? do you not hear them set for Governours of corporeall things , even men deliver'd to their charge ? Wherefore you cannot but believe they have a naturall power and force to know all things here below at their will and pleasure . Conceive then that Souls freed from the body have the same capacity , though in a lesse degree ; and that at will they can see what passes in this world , and not onely in this Globe of earth , the world of Man , but in all the other infinite Masse of Bodies , which in truth and rigour is termed the world . Now therefore imagine your self seated upon a high hill ( such as the Devil placed our Saviour on ) with your eyes so perfect and sharp , that whatsoever you had a mind to see , no remotenesse of place , no Hills or Dales , no Clouds or darknesse , no Walls or Dungeons could hide from you : and then think , what could your heart desire in this sort of pleasure , that you were not Mistresse of ? and know that all is far short of what the state of blisse will afford you , even in this kind . For neither could you in that posture ( no not in a Masking house it self ) note all particulars to be seen , nor listen to all you would desire to hear , nor know all you would be earnest to ask ; and ( which is most of all ) you could attend but to one thing at once : whereas in the state of blisse , you shall discern every circumstance perfectly , and all things that are done at once you may know altogether , the one not hindring the other , though there be thousands of them . Soul. But shall I see then whatever I will , of all that passes in this world ? Light. It followes clearly out of what we have said , make no doubt of it , but raise your thoughts and mark . There is a Generall mustering his flourishing Troops , his Drums beating , his wanton Colours dancing in the Aire , his Commanders as glorious as the Starres in the Firmament , his Ranks and Files glittering in fearfull steel ; Majesty , beauty and strength at one sight ravishing the beholders . Here is a Marriage or entertainment of some great Prince , the wits of two Kingdomes set a work for invention of sports and Ballads ; what Water , Fire , Aire , and the dull weight of Earth can do , all scann'd by exact Artificers , and the purest quintessence reduc'd into a modell or taste , to please the ambition of empty-soul'd Lords . There is a great Admirall commanding the obedient Waves , and prancing over the Billows with Mast upon Mast , loaden with towred wings , his Streamers fluttering , his Canon roaring , his People shouting . In other places battels joining , some by Sea , some by Land ; assaults giving and repulsing , undermining of Walls , entrance upon breaches , Murtherers devouring all before them with flaming mouthes . Here great Windes and Shipwracks ; there glorious Palaces , mighty Treasures , rich Jewels , Inventions of all sorts to content those whom Industry or Fortune hath made the Masters of Money . These and a thousand other things , which at leasure you may reflect upon , ( especially those wherewith you are most affected ) consider and think that with a cast of your understanding , more quick then any twinkling of an eye , you shall see ; not one which you most desire , but all , all you can desire at once , one not hindring the other . Soul. O glory , O happinesse , O Blisse ! now you have struck me to the heart . O when will the happy day come , that I shall sit at this Fountain-head , and not need with pain to draw the water of pleasure ? When shall I arrive at this sweet ravishment and extasie ? The fourth discourse . Light. GOd Almighty be praised , who , as he created Man of Dust and slime , so forgets not what he is made of ; but provides Motives even out of that to enamour him of true blisse and happinesse . This last consideration is the slightest of all I have proposed to you , and when you come to understand your self , you will take least content in it , yet how are you now ravisht with it ? But because your distraction is great , I think I had best put you in mind of one circumstance , which peradventure you may forget . When you go to these Maskes and great meetings , do you not take pleasure to be seen , as well as to see what passes there ? Soul. What need I say Yes , to you that know better then my self the most hidden thoughts of my heart ? how can I counterfeit to the Light , which shines into every corner of my Conscience , and shewes my self so cleerly to me ? I confesse therefore that I seldome go , but to be seen hath its share in my wishes ; nay , sometimes the greater : This makes me so exact in dressing my self , that all things may contribute to their good liking of me ; this makes me choice of my Company and place , and desirous of any thing that may draw eyes upon me . Happy they that can content themselves with admiring their own perfections in a Looking-glasse ! for my part , unlesse I have the commendations of others , I little satisfie my self . Hence also it is , that if any great personage take notice of me in publick , my heart leaps to imagine the whispering of friends and strangers , the one taking notice of the favour done me , the other busily enquiring who is that so highly honoured : when if they light on any of my wel-wishers , receiving in exchange a Catalogue of all that is good , and to be esteemed in me , O this is a sweet thing . And if perchance any of their discourse come to my eares , I know not how to expresse what a pleasing motion it makes in me . But should it happen that the King or Queen were the persons that graced me before all the Company , a year were not sufficient to receive congratulatory visits , to expresse every circumstance of the favour , to professe my self undeserving and overloaden , ( though willing enough to hear others say , it was no more then I deserved . ) These things I confesse passe within me , but I am so afraid any should take notice on 't , that fain I would perswade my self many times , my actions depend on other more justifiable motives . Wonder not therefore that I expect not this in Heaven , where all hearts being open , I shall not for shame desire it . Light. How easily the comparison of this world misleads you in the estimation of the next ? since there you shall desire it without shame , and possesse it more fully then your heart can wish here . For if you look into your own desires , you shall find that two things chiefly delight you , to be known , and to be esteemed . For the former , consider here below the multitude of persons into whose knowledge you may fall , the quality of the knowledge they are to have of you , the worth of their persons , and the goodnesse of their judgements , which may make you joyfull that their verdicts passe in your favour . As for the multitude , it scarce ever exceeds one Kingdome even in Princes , and of this Kingdome not one Shire , not one Town are familiarly acquainted , no not so much as to know you , if your cloaths were changed , but you should walk undiscerned even in the streets . Soul. That is true , but all those whose spirits are a little elevated will know me , and their acquaintance is onely worth the wishing : others , whose low apprehensions cannot ascend to esteem the perfections of the higher sort of people , are to be neglected . Light. But the higher you raise their abilities , the lesser you make their multitude ; and even of those whose judgements you esteem in your whole life time , how many are you like to be known to ? Consider , amongst those you know and are well acquainted with , how many of them your self contemn : think whether every tenth person be thought fit to judge in those personall matters truly ; if either King or Kings Favourite be known to ten , ( who are able justly to judge of worth betwixt Man and Man ) I think it a great number . Turn then the leaf and look into Heaven , where no part of the Earth is excluded ; of all Nations , of all Ages there are to be found , not one but whose judgement is a touchstone of truth , the number excessive , the quality of the persons incomparable . And if yet this do not content you , cast a view upon the vale of Jeho saphat , number if you can , the two great Armies which are at once to appear , the one glorious upon the Clouds with our Saviour Jesus Christ , the other upon the Earth : see there is not a child of Adam wanting , from Abel to him that was born the evening before this great day : and remember the verse of the old Sybil — Cunctaque cunctorum cunctis arcana patebunt . every one , from the greatest to the least , shall know all that 's true of you , all that you can say for your self . Think what honour 't will be at that day , to be grac'd by him that is in power ; when all those multitudes shall see it , and clearly see as the glory you receive proceeds from the favour of the highest , so 't is proportion'd according to what of worth is really in your own person . Soul. As I am now affected , I cannot choose but wonder how ( believing what you say ) I could so long live in neglect , without ever reflecting upon these two most evident truths ; one , that the highest honour and reputation in this world is triviall and inconsiderable ; for what is it to be in the good opinion of so few as I perceive come to the perfect and inward knowledge of us ? the other , that truly Fame and Honour is to be found in the next world ; especially at the great day of Judgement , at the meeting of Ages , where whole mankind and all the quires of Angels shall see & perfectly know all that concerns us . But I 'm afraid that in so great multitudes I shall find little regard , here I 'm esteem'd amongst that small number I converse with ; and 't is a comfort that though my acquaintance be few , yet they are as many as I have need of , and my life is amongst no more : There in such an infinity , my place will be so low , and my share so small , that no body will vouchsafe me one cast of an eye . Light. Consider then with your self the esteem of the world , what it is , wherein you are confined to reflect onely upon such as have sufficient acquaintance with you , to furnish them with occasion of understanding your worth ; out of which number too you must exclude , first , all whose judgements are contemptible , because they are but half-witted people , Secondly , those who preferre unworthy respects , as Riches , Nobility , Comelinesse , Beauty , Youth , &c. before true wisdome and the parts of Virtue , really and solidly adorning your person ; I speak not of those supernaturall graces which are generally contemned by men of this World , but of such endowments as the wiser sort prefer before all those empty toyes that garboyle the fancies of the multitude : Thirdly , take out of the rest , those who ( upon designe either of jeering for their own sport , or flattering for their private interests ) counterfeit to value and esteem you ; as if some great man seem to court & honour you , what assurance can there be that his civilities proceed from his heart purely for your consideration , and not for some friends sake or particular project ; so that your back once turn'd , you are no sooner out of sight then out of mind ? Nay , even amongst those who are sincere and cordiall friends , how soon may therebe a change ? upon what slight grounds perhaps took they this opinion ? & upon as slight an occasion can they desert . Soul. You leave me no breath , no starting-hole , no where to take a little aire , to refresh my self in this world : for I see by your discourse , there is no glasse so brittle as the opinion of Men , no Dirt so base as the Multitudes favour , and nothing so contemptible as who grounds himself upon their judgements . Already I understand that the judgements of Heavenly spirits , are not subject to these blemishes and contingencies ; they are all true , all hearty , all constant , I must change if they do ; for as long as I remain with the same worth , their Sentence cannot alter . Yet can I not see that my share shall be such there as may be taken notice of , but the multitude and excesse of my betters will keep me without any respect , justly I confesse , yet to my grief and pain . Light. And why do you not reflect that Celestiall spirits are able to attend all things at once ? that neither the multitude of those who are to be esteem'd , nor the excesse of their excellency can any thing prejudice your felicity , when by every one , every degree of your perfections shall be known , consider'd , and valu'd as much , as if there were no others to be thought on but your self ? what can you desire more ? Soul. I cannot tell of what disposition I shall be in the next world , but I feel in this that no honour pleases me , unlesse it be with some preference before others ; which , I confesse , is not to be desired above , but here below : whilest we live in this vally of darknesse , true worth does not clearly shine , nor can the degrees of merit be perfectly distinguish'd , and therefore every one may desire to be above another , hoping and , for the most part , believing the priviledge of precedence due to his deserts . But this ignorance and the ambitious effects of it , must surely be banisht from Heaven . Light. I cannot grant you to be more honour'd then those who deserve better , nor that they be not more honour'd then you ; yet happily this you may hope for , that none be preferr'd before you . You may peradventure have seen great Princes , when they entertain inferiour ones , whom they will neither equall to themselves , nor yet disoblige by treating them in quality of Subjects ; they contrive therefore all things so as each may be honour'd without comparison , by having nothing common , which going from one to the other , may make an order and priority appear between them . Just so perhaps may 't passe in Heaven : every spirit being as it were a world by it self , and having a particular perfection and excellency which is found in no other ; every one therefore is chief and highest in its own kind , and by consequence eminently and supreamly esteem'd without order to , or dependance on any other then the common Father of all ; every one extreamly pleas'd with his own Excellency ; and although the inhabiting truth must needs confess others better , yet nothing more fitting for this person ; and so every one both joying in himself , and esteem'd by others as the most rich and excellent piece of all , in his own particular property and degree . The fifth discourse . Soul. AS you put me in mind of one thing I should have forgotten , so you have embolden'd me to ask another I should else have been asham'd to propose , and yet I confesse it has a great power & mastery over my affections : 't is that I love to be beloved . If any shew the least signe of kindnesse for me , methinks presently , they are the best persons in the world ; neither is there so poor a wretch , but if I see in him a hearty expression of love towards me , I cannot chuse but love him again . Alas , what do I talk of Men ? if a little Dog or Bird , or any other dumb Creature come once to take a haunt to me , and be delighted in my pany , 't is a death to see any harm befall them : and I find a very great satisfaction and content to see them play and pleas'd according to their low manner . Now if this love be wanting in Heaven , I fear 't will put me out of conceit with the pleasures there . Light. You are too fearfull , and too little considerate of the joyes you aim at . Think but with your self that Charity is nothing but the love of God and your Neighbour , that 't is the way to Heaven , and that of our three guides and conducters thither , onely that remains with us ; and see then whether there can be any fear you shall want love . Consider that the principall and main employment in Heaven is nothing else , but to love and be beloved ; and those there are the greatest lovers , who are in the greatest favour and highest glory . For God himself is love , and none is in God , or God in them , but by love . Measure therefore with your thoughts the scope of Heaven , from Gods eternall throne to the least child which by Baptisme is made partaker of the Adoption of Christ ; and be sure that all these shall love you , you especially , love you as much as if there were no others to be belov'd but only your self ; that the higher and greater every one is , the more ardent , expressive and effectuall shall his love be to you in person , in particular , by name and design . What do you now conceit of the base love of this world ? of the love of Dogs and Birds ? raise a little your thoughts , and look up at true love where it reignes in its full glory , where it shewes it self in its Magnificence , fly at it there , fear not , if you love , it cannot escape you ; make but your approaches , it will meet you : 't is too ethereall for this cloudy region ; lift but your self above your body , and of it self it will bend and stoop to your Arms. Soul. What you have said cannot chuse but be a great comfort , but I have a foolish scruple , if you will give me leave to utter it ; yet I need not be so coy , since you know enough by me : this ' t is . I have been taught that we should strive to love all men for Almighty Gods sake ; and so I suppose it passes in Heaven , that all these great lovers which you have express'd to be there , are of this Nature , that they will love me , because God Almighty commands it . And this alas , according to my low apprehension , gives me but little satisfaction , for this love and good will is not to me , but to Almighty God ; whereas my perversenesse is such , that I my self would be beloved : and I mark in my self a great difference between , when I give money to some little child I am pleas'd with , & when I bestow an Almes on a poore body that askes me for Gods sake : in the one I find that affection I desire others should bear to me , towards the Beggar I have no such inclination ; and the cause as I conceive is , that one seems to deserve my love , the other only to need it . Now if you tell me , that in Heaven they shall love me , but I shall not deserve it ; I confesse ( as my affections now stand ) 't will be a great cooling to the esteem I desire to have of their love . Light. How truly spake he that said , I know my self a Man , that is , a proud and yet a wretched thing ? Is it possible you cannot endure to be belov'd beyond your desert ? I fear you endure it often enough in this world , but here self-conceit makes you easily think not only all love and esteem due to you which is offer'd , but for the most part that too little is offer'd . Yet I have observ'd , sometimes it happens that we truly conceit another to shew more affection towards us then we have deserved , though I never heard any offended at such excesse , but rather highly pleas'd , and engag'd to an endeavour of deserving it . Neverthelesse I 'le strive to give you content , even in this point : Therefore tell me what you think of a person in whom reason governs in full measure , so that not a thought passes but according to the pure direction of it : do you believe in such a person any love can be unreasonable ? Soul. No certainly : so far is past doubt . Light. And if we love any thing more then it is amiable , do you think that love is reasonable ? Soul. I perceive whither you aime ; that since in Heaven all 's govern'd by reason , none there can love otherwise then according to desert : but withall I see there may be that desert in another and not in me ; as for example , they shall love me because God ( who deserves to be obey'd ) commands them ; and if only thus , I rest as unsatisfied as before . Light. Why , do you conceive that God can command any unreasonable thing , especially there , where reason is in it's perfection ? ( for here I know not what the mixture of bodily qualities with reason may make it reasonable for God to command . ) or if God would command others to love you beyond desert , yet do you think that himself ( being the essence of reason and understanding ) can love you so ? or that any one by his command can love you more then himself does ? Soul. This is right again : Yet I see we love many things for the connexion they have with some other , and not for themselves : a Dog , a Book , a Glove , from a beloved person is much made of , not for it self , but because the using it kindly is an expression , or rather a practise of our love towards the person to whom it belongs . So I imagine because I am a creature of Almighty God's making , and have cost his only Son so dear a price , those blessed spirits inflam'd with the love of God , may also expresse an affection to me , which you see is wholly by the desert of another , not mine ; and however it may be infinitely more then I deserve , yet is it not that which I express'd to be requisite to my content . Light. Your palate is very nice and delicate , yet you shall be pleas'd . What think you then , where reason ( as I asked before ) is in full height , can any thing there be omitted which is reasonable to be done ? Soul. No certainly . Light. And is it not reasonable that every lovely thing should be lov'd ? and if any person have any lovelinesse , that there should be a poize and proportion of love for every grain of it in him ? Soul. All this is just and reasonable . Light. Take notice then , there shall not be the least good quality in you , which shall not by every one be lov'd for its being what it is , and your self be belov'd for its being in you : wherefore sit down and consider what the things are for which in this world you reasonably desire to be esteem'd , and know you shall be lov'd for them above , as much as they can deserve , as much as you can wish . Soul. Peradventure , they are things I shall not carry with me ; as wholly , or in part belonging to my body . Light. No matter : You shall be belov'd there , because you had such things in time and place , wherein 't was fit to have them . Soul. Now , surely , I have ground enough , without farther curiosity or dispute , to presume upon the content I desire , since you have so plainly and evidently demonstrated it . But I know not whether I am arriv'd at my hopes , for I feel in my self an expectation that my familiar friends and kindred , and such as I my self particularly love , should likewise return me a speciall love . Light. Fear not , you shall have that also : For mark well the principle I told you , that there should not be the least thing love-worthy in you , but you shall be especially belov'd for it . Now then , if Friendship , Kindred , Acquaintance , &c. be things which put a particular obligation of love upon those persons betwixt whom they are , you will be more lovely to them for these very respects : wherefore all those will love you more especially then any others ; which I think is that you express'd to be your desire . Soul. Yes , this is well : but yet a little difficulty molests me . I have been taught that God loves most and next to himself , the Angels or Saints , according as they are in degree under him : then if the lowest love me as much as I deserve , others will love me more then I deserve , which is against reason , and so impossible . Light. Two things are to be considered in love ; first the comparison of one beloved object to another ; and this way all will love you according to your desert : for none shall prefer any thing lesse lovely before you , nor you before any thing more lovely : a second consideration is the strength of the affection we call Love , which ( being according to the nature out of which it proceeds ) in all above your condition will be greater then you deserve , in all under you , weaker ; according to the proportion of their natures and strengths . Soul. Yet one thing more comes into my mind : I see some strong natures , in whom ( though by reall effects it evidently appeares they love their friend yet ) there is no tendernesse ; you can observe no motion of love in their hearts , no shew in their change of countenance : such a love gives me small content . Shall we therefore have in Heaven a melting , sweet , delicious love , or onely those strong and solid thoughts , which as they are very good , so are they far from giving that pleasure , which this other soft and gentle love affords ? Light. Would you not think that man unreasonable , who being cold , and brought to a good fire , should refuse to warm himself , because there was no smoak , he having been alwayes accustomed to smoaky fires ? Soul. Yes certainly : for he contradicts his own pretence ; smoak being a hindrance to the heating he desires , besides other inconveniences which render it offensive . Light. Such is the passion you call Love , to that which truly is Love : for ( everything being to be discern'd by the effects ) you shall see those who are most given to this whining sort of love , least active to help themselves , but wholly abandoned up to the following of their Passion , without indeavouring to procure what they desire . So in grief , if you see one fit still weeping and despairing , you count him womanish ; and not so much that his sorrow is great , as that a little overcomes him . Besides , this passion is but an expression of the inward mind , or rather a wasting of it ; for we see that ordinarily weeping eases and discharges the heart , which becomes lighter after such venting of it self by tears . So that this which you desire to have in Heaven , is not love , but an expression or concomitant of it , weakning and disturbing the affection for the present , and wasting it for the future ; and therefore not fit to give content to such as understand the happinesse of enjoying a place in Heaven . The sixth discourse . Soul. THere 's yet another thing wherein I find a great inclination and drawing of Nature ; and certainly 't is agreeable to some principle within me , though this kind of delight appears not so sensibly ; 't is in hearing and understanding what passes in the world . I cannot espie a whisper , but I long to know about what ' t was . If any of my neighbours or acquaintance have met with any change of fortune , I cannot endure to have it concealed from me : nay , the more secret such an accident is , the greater is my eagernesse to know it : though , as I said , I observe not those sensible effects in this sort of Pleasure , as in the former ; unlesse there happen a speciall reason , out of some other consideration to raise them . And , perhaps , the curiosity of hearing news proceeds from the same cause , and belongs to the same head ; as also the love I have to reading Histories , & knowing what pass'd in our forefathers times : for this , I perceive , I long after , though I finde not therein such apparent delight as in other entertainments . Light. And why do you not mention too the feign'd Histories & Romances which the world is full of ? find you no delight in them ? Soul. Yes , very great & sensible , they being wholy contriv'd and fram'd , both in subject , fashion , and style to move , nay , even violently to force our delight , These therefore I did not range under this Head ( as likewise seeing of Playes ) because the content arising from them seems to be of a higher order , then those other pleasures I mentioned . Light. See you not that other Histories and these are of one nature , though of different fashions ? So that the delight reap'd out of both must also of necessity be of the same nature . And as for Playes , they are but the ample expression of some little part of that which ( compriz'd more shortly ) makes a History : so that they all agree in substance , though differ from one another in circumstances . Tell me then , what is it that pleases you in all these things ? Soul. For playes and feigned Histories , I perceive my self taken with the Passions due to the subject represented . I see I have a tendernesse and compassion towards those who suffer imnocently ; I abhor cruel and unnaturall actions ; I am glad when good successe relieves the afflicted . In fine , if any word or deed come in very pat and unexpectedly , I am highly ravish'd . These things I observe both please me in the reading or seeing , and afterwards I find my self great with desire , till I have discharged my self of them to some other , whom , I conceive , apt to take pleasure in such passages . In true Histories and Newes I am affected with a kind of sober satisfaction ; and if I have heard or read half a story , I feel a want of content till I know the rest , and be fully possest of the whole proceeding . As for home-bred Curiosities , I cannot conceive what entertains our affections concerning them , except the common desire to know , which I imagine is greater towards those things whereof we have already a beginning ; for so , I see , this Itch is pleased , chiefly , in the businesse of mine own acquaintance . Light. And do you think that the common desire of Knowing is a Passion of so triviall a consequence ? which peradventure ( if all things were throughly look't into ) would appeare the chief or sole cause of all our pleasure : at least , it being the inclination of our understanding and reason , that is , the most substantiall and principall part of us , it must necessarily have great influence upon all our actions . But besides this , I see another delight , which is a kind of tickling our affections , whereat they move and have their course , as strings tuned to certain notes answer one another . And this happens in all humane affaires ; but chiefly in such as bear a particular relation to our own state and private circumstances . We heare not of any action done by another man , but it presently strikes a key in our breasts , either of pleasure or displeasure , because it has a proper and particular report to our condition . Now consider how small a time you can endure to sit ruminating on a businesse that no way concerns you ; how impossible it is to take off your hearts from thoughts , wherein your interest or affections are notably engag'd : and then reflect on the choice which in heaven you shall have , where ( according to what is declared ) the whole course of the sons of Adam shall be clear before your eyes , none of their actions or secretest thoughts hidden from you Think how one reflection will preoccupate another , how one delight will surcharge another . If you will see the Counsels of Statesmen and great Princes , there opens it self a Carriere aperte de vieu , as the French say . If you will see how Scholars came to their profound learning ; how Artificers to their great experience : If you will see how petty fellows shew as much cunning in a little circle , as the Grandees of the world in their deep and politick designes : If you will see the increase , as it were , of souls , from the babling of children that know not how to spell their letters , to the learned Sermons and sublime Speculations of the most famous and renowned Masters : in every kind , an excesse of examples , a world of particulars will display themselves to you ; all different in some respects , yet all agreeing in generall heads ; all inviting and enticeing by their specialty ; all contenting and satisfying , by shewing their source in evident and common principles . Nor shall therebe , in the whole multitude , any one that shall not affect you with some particular relish and satisfaction , by its speciall conformity or difformity to your nature ; for both these in that state shall yield content ; as you see here we laugh and are delighted with that in another , whereat we should be asham'd and displeas'd , if it were in our selves . Soul. Truly , you tell me of a great content : but I have been taught that it is the propriety of Almighty God to see hearts ; and that none else can penetrate into what passes there , but by revelation from him . Wherefore pray make me know what you mean when you say , No mans thoughts are hidden from the Blessed ; for this , I hear , is grounded in the holy Scriptures , & so a dangerous matter to be meddled with . Light. Those who consider not that the Scriptures are written to men , that is , to people living in a vale of ignorance and darknesse , may , perhaps , too hastily passe their censure upon the City of Light , whereof we discourse . But , as far as I can understand them , there is not a word in our holy books excluding the heavenly Jerusalem from this-knowledge , and our Masters use to give a rule , that speeches are to be taken secundum subjectam materiam , according to the matter we treat of ; for he that speaks is suppos'd to confine himself to the particular subject of the discourse he undertakes : neverthelesse , you have not yet heard me say the celestiall habitation enjoyes this priviledge without Revelation ; for here I do not display the principles upon which their conclusions depend ; but onely declare to you ( admitting such positions to be true ) the excesse of pleasure and content you are to reap in that harvest , if you cultivate your land in this world , as you are commanded . Soul. Then I 'le believe what you say without farther enquiry . For truly I see , that if the day of Judgement declare the justice of Almighty God , this cannot be done without full and generall discovery of all hearts : and if then every secret thought shall be laid open before the whole world , me thinks 't is no great matter the blessed should in joy the priviledge of knowing them before . Besides , it would be an unhandsome maime both to their knowledge and content , if seeing the effects , they should be depriv'd of seeing the causes ; which , for the most part , reside in the inward thoughts . And so have I fallen upon no small subject of delight to me , that I shall see the Motives and true Sources of all effects : a thing I observe much aimed at by men of sharpest understandings ; whence 't is that Historians are so desirous to dive into the secrets of affaires ; those being accounted the best , who are thought most truly to have found the deepest ground and bottom of matters of great consequence . Light. 'T is a good and ingenuous reflection . And , if you will take the paines to examine also the inconveniences which here you find in talking , reading , or fitting at a Play ; peradventure by comparison of your pleasures below , you will make a fuller conceit of the content you shall meet above ; finding there all the delights sincere and pure , without the mixture of those bitter and distastfull contingencies , which are so frequently offensive here . Soul. I have not so ill and slowly follow'd you , but of my self I can understand that there I shall not have that incertitude of reports , which here we wholy rely upon , and yet they are generally so fallible , that it were a great indiscretion to believe above the tenth part of what is told us . Nay , even when I heare any strange relation from parties who were present , whose eyes and eares saw and heard what pass'd , yet am I often troubled how to understand their words ; some for Interest and Passion , some for carelesnesse or ignorance , some because they think it a piece of wit to mend every thing they tell , so disguising and altering the truth , that it requires a sharp and steady sight to discern it . Now for reports , how easily they rise , upon what mistakes ; how they are increas'd , going from hand to hand ; with what assurance even those who are accounted the best intelligencers , will relate , and confidently stand upon them ; our daily experience gives so full a satisfaction , that 't is almost a folly to believe any thing certainly , till a common consent has taken away all doubt . And all these difficulties may , in a proportion , be applyed to Histories ; and perhaps , in some respect remain lesse answerable then the objections against living reports : so that I cannot but admire their levity , who dare with such security ground their judgements in matters of great consequence , upon the particular relations of some one or few Authours , though living and present . I see likewise I shall not be troubled with the drynesse , the ill behaviour and importunity of such idle braines , as are generally the inventers of those News ; nor be molested with impertinent discourses upon subjects of little moment in themselves , and less concernments to me , which often occur in the best Histories and Playes . Neither shall my body be diseas'd , my head heavy , mine eyes sore , my time over-slipt , when businesse or rest calls upon me : all which are diminishing circumstances , I feel , continually checking my appetite towards these delights in this world : and I see ( all these being taken away ) there arises a pure , a high , an uninterrupted and never ending contemplatition , an abundant , a filling and overflowing delight . Now methinks , I begin to understand how the waters our Saviour promised the Samaritan , can prove an everlasting Fountain of joy and refreshment , perpetually springing to-eternall life . But yet I do not find I shall have those pleasures , that Playes and Romances aim at ; which consist in passion , and unexpected Contrivances . Nay , methinks , both are impossible to that State , where neither Passion nor Ignorance have any place ; and nothing can be unexpected but what we are ignorant of untill it comes . Light. True it is , you shall have no Passion ; yet shall you not want the least delight , even That can afford . For Passion does not please of it self , but only so far as it increases our knowledge , or heightens our affections . Wherefore if the impression in the Soul be as great as Passion could make , you shall have all the pleasure That can procure . Now , unexpectednesse moves us by that vertue which contraries , put neer together , have , to encrease and set off one another : such surprises being only a suddain joyning of some accident unthought on , to what was formerly in full and quiet possession of our mindes . For whilst our thoughts are wholly entertained and busily apply'd to any conceit , we least expect to see the contrary fall out . Now consider with your self the passage you must make out of the body into the state of Eternity ; how suddain , how quick , how truly indivisible it will be ; so that whatever surprise can be imagined in this world , is dull and infinitely slower . Remember farther , that whatever settles in eternity , can never fade or change , so that how long soever you are out of the body , all things shall be as fresh and new to you the last day as the first . Conceit then what an unexpectednesse , what a perpetuall newnesse shall be in all you know ; what an extream difference betwixt the conceits of them before , and those you shall be endu'd with in that happy condition . An able and judicious person was wont to compare this change with our going into a Court-mask ; when out of a darksome Gallery , pestred with crowding , noise and confusion , by the short turn of a wheel , in the twinkling of an eye , we are translated , as it were , into a paradise of glorious light , attracting spectacles and heavenly company . Soul. I see there will be no good thing wanting , that can increase and heighten our pleasures ; but that only ( in short ) which would diminish and abate the great delights God hath created us for ; so that you need tell me no more of this point , for I am fully satisfied , and apprehensive of the vast joyes I shall derive out of this subject . Light. You must rise yet a little higher , and set your self to contemplate those great Mysteries which have blinded the sharpest sights , and puzzled the subtlest wits of the world . Mysteries that dazled the eyes of S. Paul , and struck his heart with wonder and astonishment , whilst he stands admiring the depth of the riches of the wisdome and knowledge of God. Think with your self that the Abysses of Gods judgement shall be layd open to your discovery ; the fates and destinies of Men and Angels : why Jacob elected and Esau a reprobate , before either of them had done or good or evil ; why Pharaoh obdurate and Moses made his God ; why S. Peter head of the Church and Judas a Devill ; seeing it was in the power of the Almighty to have disposed quite contrary of their fortunes , or brought them all to felicity . But far more content will you receive , to see why the only seed of Abraham for thousands of years were the Elect people of God ; the rest of the nations all in heaps tumbling into eternall misery : Why , even since the Gospell , so many and great Nations are inwrapped in no lesse darknesse and dismall unhappinesse for ever : How all this can stand with God's infinite Goodnesse and Mercy : Why he does not rather extinguish and annihilate the unfortunate Angels and Men , then reserve them to such extremity of torments . Certainly , though all these secret mysterious effects are of so high a nature , that we cannot reach their causes and true Motives ; ( for who is able to be the counseller of Almighty God in the fabrick & disposure of the world ? ) yet may we arrive at this conclusion , that of necessity there must be reasons for all : Else what more unreasonable , then to imagine that Almighty God ( who is Reason it self , essentiall Understanding , and absolute Omniscience ) does these great things without reason ? What more absurd then to say , that ( whereas all upright mens wills are govern'd by reason ) God's will ( which is the Author , the Exemplar and Rule of our wills ) is blind and wilfull ? What more extravagant then to think that the will , which cannot swerve from doing the best , should work without a best ? In fine , what lamenesse were it in Almighty God , to have his will more ample then his understanding could direct ? Reasons therefore there are : and when you come to lay your mouth to the spring of eternall truth , there shall you suck in these ineffable Mysteries ; there shall you see how from the essentiall goodnesse and the impossibilitie of swerving from it , the world and all the variety of Creatures inevitably flow ; there shall you behold how by the infallible manuduction of Reason , every particular is digested and ordered ; how by a constant line of succession , the descent of effects from causes draws out this long Play , that has so many Ages been acting upon the stage of this world ; there you shall discern the golden threads , whereby the just retrive themselves out of the Labyrinth of sinners ; you shall penetrate the Adamantine chain , with which the wicked are confin'd to eternall flames . In all you shall see the glorious Liberty casting out its Rayes : in God and his Saints strengthned with an undeceivable force of Light ; in the wayes of Men struggling in a perpetuall Agony with contingency and servitude , except where in few souls the supernall light more and more hinders the instability of its estate . The seventh discourse . Soul. TEll me no more of these great pleasures , for I feel my self already full . I can endure no longer . I pant for breath , and languish through excessive heat of desire . I doubt not henceforth but the state of eternall Blisse contains farre more and higher joyes then ever entred into mortall hearts to conceive . Nor fear I whensoever I enter this great field , but for ever to find a most pleasant and delightfull feeding , and eternally drink of the torrent which inebriates the City of God. Light. You are too tender : Remember that the kingdome of heaven suffers violence , and the violent onely can be Masters of it . You must look for a strong Purgatory of love and desire , if you walk this way , you must not give over without resisting , even to blood . As yet you are scarce got out of the Circle of Man ; 't is time now to cast your eyes on the rest of this glorious frame we call the World , and see what pleasure it affords . It is the whole , whereof mankind is but a little , though a principall Part. It is a thing in a manner above us , in a manner our end . If our understanding be but a hunger of truth , and truth but the perfect possession of a thing without us ; you see this great machine the world , is a principall end to which nature has design'd our application . And truly , when we reflect that the universall Masse of Beings is the most full expression of Almighty God's Essence , which nature can attain to ; what doubt remains , but that our felicity , in a notable degree , consists in the perfect contemplation and knowledge of it ? Soul. This I easily believe : For when I have the good fortune to hear a strange discovery of some secret of nature , such as Philosophers and Astronomers use to look into ; I cannot understand the joy I feel in mine heart . 'T is not of that kind which I have when I laugh , and am taken with some witty conceit . 'T is not such , as when I encounter any welcome news of some advantage to my self or friends : but of a higher strain mixt with admiration : methinks I am better and greater then I was before : methinks , they who know these things are more then men , and are a kind of Demi-gods . And I observe that Poets and persons of great brain and capacity ( having spent their youth in vain and worldly pursuits ) desire , ordinarily , to consecrate their riper yeares to these Sciences . Light. Reflect then upon the wonders which are stored up in Nature for your content . Place before your eyes the admirable government of this great Fabrick , the World. Consider the courses of the Sun , Moon , Planets , and fixed Starres , and hope one day to know what causes and wheels they turn upon . See the Globe of the Earth , and Men heels to heels walking round about it , without any nayls or glew to fasten them to it , yet how laborious it is to remove from it . Really , the serious consideration of the Antipodes renders the mystery so strange and hard to be believ'd , that , though we are assur'd by experience of the truth , yet if we should alwayes strongly imagine our selves so walking , we could not but fear , still , falling into the Clouds , when we travail'd to one another . See the perpetuall floating of the Sea , like a monethly or yearly Clock , warning us of the seasons , with as great exactnesse as do the Moon and Starres . See the various Climes , with all their affections . The bounds of Seas and Lands . The difference of temperature in the same proportions to the Sun. The diversity of Beasts , Birds , Fishes , and Plants , according to the variety of their habitations . Men themselves , here black , there white , in some parts tawny , some red : and their very Wills and Affections following the temperament of their bodily qualities . When you are weary of these wonders , look into particular Natures . The mixture of Metals and Stones . How Juices and Liquids penetrate all , and , incorporating themselves , frame these strange multiplicities of things we converse with . Plants more wondrous then these : who can choose but be delighted to see a little Flower or Meal hidden in the earth , and peep out again ? now green , then take body and strength , disperse it self into branches , bud forth leaves , and flowers , and fruit , and at last other such bags of Meal as it self was . Yet Living creatures are furnisht with a farre greater plenty of wonders . The Wormes , the Flies , the Birds , the Beasts , the Fishes , every one affording a world of admiration and variety . But above all , MAN the End and Master of all , is a subject of amazing contemplation . Who would not think a life spent in delight , to understand what composition that should be , which , turn'd into blood , becomes first one part of a heart , afterwards a whole heart ? what should make it spring and shoot out into other vitall parts ? how can a poor heart frame such a variety of Members as are necessary to the perfect body of a man ? What should set two Armes , two Legs , two Eyes , just such a number of Fingers and Toes upon every man ? so many different parts , so various in their Nature , Figures , Use and Service , and all these to agree together ; and Man , compos'd of all , to keep so long in tune and harmony ? the deeper we go , the greater's the admiration , though the words fewer . But what astonishment will it be to discover the subtil nets wherewith Power and Act ( as Metaphysicians call them ) are forbidden parting , to penetrate the divisibility of substance it self ? to sing the loves of Matter and Form ; and see how by the Influence of the Overflowing Being , they become the Basis and Foundation of this fair Pageant ? Shall I seek into the rationall Soul ? and see the union of the two worlds ? or search the Conduits and passages by which knowledge is conveyed through the Body to the Spirit ? How the beating of divers weights and figures upon our senses , can beget the skill of knowing all things ? Shall I ask why the Spirit , being subsistent within our limbs , seems dead or asleep , and can do nothing but by the impression it receives from the body ? But what will it be to make this an occasion of passing into the next world , there to contemplate the state of so many separated souls , all different , yet all like one another ? then , still to mount up higher to the never-bodied Spirits , and see their Being , their Natures , their Operations , their Quires , their Hierarchies ? And now there is but one great step more , to behold the influence of the Divinity upon all , and in all manners ; but in none so great and admirable , as in shewing its self , its Face , its Essence to the blessed Spirits . That Blessing , that Adoption , that Deification , as it is the most wonderfull of all Gods works , so will it be strangely ravishing to behold in others , as well as feel in our selves . Soul. I have not the least scruple but that these delights are farre beyond all you have hitherto mention'd ; they clearly deserving that estimation and rank , by the Excellence and Nobility of the Objects , and the pleasure which I feel even in the meanest of them ; for those I confesse most affect me , as being most suitable to my low and heavy disposition . Light. So 't is with you for the present ; but , if much and solid contemplation make you able to manage this point , you will in time experience that even here these sublime things overdraw all others . Look upon the pains a Democritus , an Archimedes , a Plato and other Philosophers have taken , to know the lowest of Truths . The first is said to have put out his eyes , that he might contemplate the better . The second to have been so absorpt , that he suffer'd death for not taking notice of the danger before him . The third to have travailed through all parts , where he could hear of learned men , to be their Scholar . Another to have liv'd in the fields two and twenty years , to discover the customes and operations of Bees . Think you not these excellent witts found great pleasure in their contemplations ? who was ever mov'd to so difficult undertakings , by any worldly designe ? As for your Alexanders and Cesars , if their lives be well look'd into , they had many collaterall respects , and by-invitements ; alwayes conversing amongst multitudes of men , who crying up their conquests , as actions of immortall fame , still encourag'd them to go on and finish their triumphs . Soul. When time and experience shall have encreased my force , I shall be able ( I hope ) to grapple with these motives . But in the mean while is there nothing in these secrets of Nature which may touch my self , and so make me more quick and sensible of the pleasures thereof ? Light. If it so little move you , that this knowledge is the proper mark at which your nature aimes ; at least consider that the knowledge of your self is a speciall part of it : and if you believe you are concern'd in your self , if delighted with your own parts and perfections , you shall not want cause of content . What would you have ? would you be the Center of this great Circumference ? would you have nothing done , but you should have a share in 't ? If no lesse will satisfie you , let 's see how much is true of this . What think you ? are any two things exactly like one another ? Soul. Peradventure yes , I conceive it no paradoxe to believe so . Light. Then they would be in the same place , have the same figure , &c. whereby they would be the same , and not alike . Soul. That 's true I confesse ; therefore no two things are absolutely alike . Light. Can two things in any respect unlike one another , proceed from the same causes in no respect differing from one another ? Soul. Certainly they cannot : for wherein they vary , there must necessarily be some cause of their dissimilitude ; but the same causes still work the same : therefore the causes must some way be different , if there be difference in the effects . Light. This is well . Then you and all the circumstances had not been the same , if any one of the causes , which concurred to the making of them , had been alter'd in any thing concerning your making . Soul. That 's very true . Light. Then cast with your self what part of Nature you draw with you , of all that pass'd before you . Soul. I see well that neither the causes immediately concurring to the making of me , nor any that concurr'd to the making of them such as they ought necessarily to be for the making of me , could from the beginning of the world to this hour , be other then they have been , if I were to be what I am . But how farre this extends it self I do not clearly see . Light. Looke well into the causes of your body : Doe you thinke the Aire contributes nothing ? Soul. Yes certainly : for it piercing all tender bodyes by Perspiration , must of necessity alter much the disposition of either Man or Child , if it self be different . Light. And if the very next Aire to that which enters into your body be different , can that which enters be the same ? Soul. Clearly it cannot ; for the next part , in so fluid and penetrable a body , must of necessity have great Influence into that which pierces my Body . Light. And how far reaches this operation ? Soul. Marry in this way , going from one to another and still arguing , If the next be altered this cannot be the same , I see no stop as far as the Air or any other such penetrable Body extends it self ; but the same consequence must be applyed to the whole . Light. You have forgotten your agreement with me in this point , that the Air contributes to the bodies which are in it ; else you would easily have seen that all which communicate in the same Air , must be chang'd , if any the least thing in you were alter'd . Soul. Then if it be true , what I see Astronomers now almost consent in , that there are no Sphears , but a continuall Aire or other subtile body runs through the whole frame of Nature ; all bodies that are must be alter'd for the alteration of any one , unlesse Almighty God , or some other Spirit , by a particular and extraordinary interposure , make an unexpected and preternaturall change in some one or more of them . Light. You are in the right : but do you reflect upon the consequence , that nothing created before you could be otherwise , if you were to be what you are ; nor any thing following you could become what it is to be , were not you what you are ? So that you shall find your self a partiall cause of all , either before or after you . Soul. 'T is easie to conceive I may be cause of what comes after me , because when once I have a being , I can work , and some effects may flow from me : but before I my self am , how can I be cause of any thing ? Light. Do you not know that God creates nothing , but he foresees and fore-wills all the good which is to follow upon such a production , and makes it with designe , that such good may proceed from 't ? Whence you may safely conclude , that he intended you out of all that went before you : and you are not ignorant that among the four kindes of Causes , the finall , or good intended is the chief and principall ; so that you are more the cause of what 's past , then of what 's to come . The eighth discourse . Soul. THough I know not what to answer to your Discourse ; nay , though it seem clear and evident ; yet the strangenesse , and even incrediblenesse of the Conclusion , makes me distrust mine own understanding . But , is it possible that all these great knowledges shall fall to my share , if I come to Heaven ? Light. Why should you fear the lesse , if you be sure of the greater ? Do you , peradventure , doubt whether you shall be partaker of the sight of God ? and yet this is so farre beyond all we have hitherto spoken of , that there is no comparison between them ; not so much as of a drop of water to the whole Sea. Soul. How can this be ? since God is but one indivisible Essence , and in what you have declared , there is an infinity of most worthy and ravishing Objects . For though I doubt not but the sight of God exceeds farre the sight of any one , his perfections infinitely surpassing all ; yet methinks , when there is nothing else to be done for ever , but to see the one and the other , the variety carries so high an advantage , in respect of taking delight in knowledge , that there needs a vast excesse in any single object to counterpoise it . Light. Your own words convince you : for admit that God exceeds any one object ( compared with him , as to the pleasure of seeing , ) infinitely , that is , to the proportion of his worth and dignity ; you , by the same reason , conclude him preferrable to two or three ; and so to any number , that is , to all . However , I shall rather apply my self to give you content in your demand , then presse you severely with your own argument . First then , consider , if there were a colour or beauty of so high a degree , that our eye were not capable to see it without the assistance of some new-found spectacle ; and this , not for the littlenesse or distance of the Object , but because the purity of the light or excellency of the colour was so striking and glorious , that an eye of this composure would be blinded with the lustre of its brightnesse : do you not conceive the sight of so radiant a splendour would be nobler then the view we have of our ordinary world ? and this in the proportion that the Eye improv'd and fortified with the new spectacle , is better and nobler then of its own single nature . Soul. So far I can espie no way to escape your reason : for if both Eye and Object be heightned in a proportion , the very seeing , and by consequence the pleasure taken in it , must of necessity rise in the same degree , or I have lost my understanding . Light. Then ponder what I 'm sure you have been often taught , that the sight of God is so great , so sublime an operation , that it exceeds the power of all celestiall spirits ; not onely such as are , but even all that can be made , and the whole campasse of creatures and whatsoever is not God. Consider now how full and overflowing a measure of delight must necessarily follow upon these premisses ; I believe you 'l find it no lesse then I speak of . Soul. What may be the reason of this incredible excesse ? though I 'm a fool to ask a question you have already so fully answered , by resolving it into the infinite beauty of Almighty God , whose perfections are beyond all comparison . Light. In the beginning I bargain'd with you not to expect the causes of things in this discourse , but the effects , that is , what pleasure arises out of them , upon supposition of their truth . Yet if you understand the excesse of a Spirit above Bodies and their grosse parts , conceive that God so exceeds a Spirit , as that is more excellent then a Body : I mean not in equality of proportion , but I would onely expresse that their excellencies are cleare of a different kinde ; so that there is no comparison of worths between them , but the supereminent dignity of one so farre surpasses the other , that in respect of the first the second is no wayes estimable . A more particular account you may make your self at your leisure , by reflecting that our apprehension of things has three degrees : some we conceive as compounded , others as simple ; and one onely thing , which we call Being , has a different nature , in our very language and understanding from all the rest . Now our Masters put Almighty God in the degree of Being alone and by himself . If you could throughly penetrate these three manners of apprehending , it would be a great advance toward the knowledge you desire . For the present let me acquaint you with this observation , that many great Clerks and studied Sages have so much esteem'd this Notion , that they fear'd not to pronounce Almighty God absolutely invisible to any created understanding , and inhabiting a light by no power accessible . But herein the goodnesse of God has exceeded the wit of Man , and found a means to communicate himself to our Soules . Wherefore , wiser are our Masters of Mysticall Divinity , who acknowledge the gracious happinesse of the next life , though here they find themselves silenced . For when by long speculation they have heaped up all these great Titles of Being , Goodnesse , Truth , Eternity , Immensity , Omnipotence , Infinitenesse , and whatever else we find attributed to the Deity ; after they have some little while exulted in that height , reflecting upon what they are pleas'd withall , suddenly they turn the leaf , and with a more high Ignorance acknowledge he is none of all these ; but an unknown Nobility , whereof all these are so poor and deficient an expression , that they are asham'd of what they had said , and now rest in a mute admration ; not finding words wherewith to expresse the thing , which they onely can attain to by confessing themselves totally ignorant of it . And this is not onely true in respect of Men , but even of Angels ; whose languages if we could speak , that is , were our apprehensions and conceits as high and great as any of theirs , yet would it not profit us , because not necessarily conjoyned with Charity . However , even their languages exceed our short capacities , and are not to be expressed with the tongues of Men : which seems the cause why Saint Paul ( who was made partaker of their knowledge , though short of the sight of the face of God ) said , he had heard words of secret that were not in the power of Man to speak : for so ( as I take it ) the Originall Text beares , and not that it was unlawfull ; since , what Law was made against speaking that which we have heard ? unlesse we participate of the first Errour , conceiving God through envy to hide Mysteries & great knowledges from us . It was not then unlawfull , but impossible to declare what was revealed to Saint Paul ; no words of Man being capable to expresse the conceits of an abstracted Intelligence , amongst whom he then convers'd . Soul. You seem to drive me farther off from relishing this which you exalted as the most eminent pleasure of all others . For if you afford me no other conceit of it , then of an unapprehensible Light , of a mysterious Darkness , and a learned Ignorance , I know not how to fasten any Armes of love or liking upon it . Therefore I beseech you oblige me with some explication of this difficulty , in such an intelligible way , as may feed and encourage my desire to see that Glory of Glories . Light. What shall I say to you ? If you can fix your eyes upon what Being is ; how , although but one , yet it runs through all that is in the world ; how not onely things and parts of things , but even the most dilated and thin conceits of every thing have this Nature , as necessarily as the fullest : then think Almighty God is the first root and necessity of Being . He is Being it self , in it self , and of it self , because it is its self . I must leave the rest to your quiet contemplations ; but know that in these few words , if you ponder them to their just merit , you shall find life and blisse . Yet let me say one thing more : Can you conceive how in a Bean or Acorn , or a Mustard-seed , lies the Herb or Tree which we see spring out of them ? how every Branch , and Flower , and Knot , and what ever else is in the Off-spring , lyes hidden in the Seed ; not that every part is distinct there , but the nature of the Seed is such , that out of it they have their ordinary proceeding and sprouting without fail ? From this low and familiar instance , if you can raise your fancy to conceive that Almighty God is to all that can be or ever was , as this Seed to that which comes of it , ( not in the dull manner wherein the Seed is consider'd , in reference to what springs from it , but ) in all sorts of principall and noble causality : then you have made some little entrance into the displaying of this unspeakable treasure . Soul. This example has a little awaken'd my brains , and given me a hint how great secrets may be hidden in one uniform and simple thing ; but I wish you would be pleas'd to go on , & help my dulness to understand it better . Light. Have you read any of the Spirituall books which treat of Gods Attributes , and shew his Essence , his Infinity , his Truth , his Goodnesse , his Eternity , his Immensity , his Providence , his Mercy , his Justice , his Knowledge and Idea's and what ever else fills up those high Discourses ? Have you seen the volumes by which Divines strive to declare those three Mysterious Words , FATHER , SONNE and HOLY GHOST ; so plain , and yet so high ; so simply deliver'd in our Creed , and so laboriously commented upon by all the most prodigigious Witts of almost sixteen Ages ? Soul. I have to my proportion , had a view of most of those Treatises you mention , and imagine your designe is , to informe me , that this Indivisible Essence we call GOD , contains in it sublime Mysteries , sufficient to satisfie any mind that is contented here with these Discourses , which learned Doctours frame of God. But all this avoids not the Objection , that he is an Indivisible Essence , when seen in himself , and consequently can give but one contentment , though that be very high and excessively delightfull . Light. You are not much amisse in my aim : but you cannot deny that the entire cause of that pleasure which all these books afford , is in that Indivisible Being you shall contemplate . For besides that it is the same thing , the one onely subject of all those Books ; and that clearly discover'd , which humane skill can but weakly expresse under vails and shadows ; you shall see how this one indivisible sight is variously dispers'd and articulated , in all those admirable Truths which fill those immense volumes : so that on one side you shall behold the Indivisible Truth , on the other the Multitude we make of it , and thirdly , how that Indivisible contains all this Multitude : which in effect makes appear to you , that this Indivisible Essence you had such fear to be cloy'd with , contains large volumes , and corresponds to all the Libraries in the World , and farre exceeds them . Nay , if you reflect upon what we were discoursing by accident concerning the languages of Angels ; and if there be , as some imagine , Corporeall Rationall Creatures in other Globes besides the Earth , which have new manners of apprehending and expressing , different from us ; you shall finde in this Indivisible Essence , whole volumes to entertaine and satiate , with innumerable contemplations , all these varieties of noble understandings . Soul. I now see that if a thousand Millions of writers , for a thousand times as many yeares , should imploy their whole studies to drain the cognoscibility and pleasure the Indivisible Deity yields , it were absolutely impossible they should in the least measure exhaust it . So that if I atchieve that happy enterprise , if I once enter into that blessed State , I fear not to be overflown with a floud of content , pure , beyond all content , refreshing my heart with perpetuall delight for all eternity . Light. Since we are come so farre together , I must not leave you here , without proceeding to declare one quality more of this blissfull Vision . Did you never observe , when some hard businesse has been explicated , according as you understood it or not , you would say , you had it or had it not ? Soul. I have often felt such a thought passe within me , but what do you inferre from thence ? Light. Not so quick , you must take along with you this notion likewise ; Our Masters tell us , that the Soul by knowledge becomes the thing known : as if it knew a House , it becomes a House ; if an Ox or Horse , it becomes that Creature ; Not by its being turn'd into the Object , but by the assumption of the Object into its self : as the Wall , when the Sun shines on 't , becomes the light , Iron in the fire becomes red . And that which perswades them to this opinion is , they see Water or Iron , when heated with Fire , will warm or burn , and have the effects of the assumed Nature ; and that universally , nothing hath the particular operation of a thing , but it s own Nature . Wherefore finding that the workman , who knows and has the Idea of a house , can make a house ; that as far as we know of a Dog or Horse , so far we can humour them , and work according to their Natures : they assure themselves , that knowledge is a kind of having or being the thing we know . Our Divines go farther , and tell us , Almighty God cannot be clearly known by similitude ; and therefore say , 't is necessary this Essence should be immediately joyn'd to the understanding of the blessed soules , or else they cannot know him . Out of all which I would derive to your understanding this great truth , That the sight of God is a full possession of him , a kind of becoming his nature , and a true and reall , though accidentall , Deification . Wherefore if you have any esteem of Almighty God , and Charity towards him , if any love to your self , any desire to be noble and excellent beyond all others , if any consideration and rationality in you , fly at this great Quarry , run for this glorious Prize , fight for this incomparable Crown . Fear nothing , only ruminate seriously upon it ; do but heartily desire it , and long after it ; do but wish it , and you cannot faile ; it cannot escape you , but of it self will stoop to your lure and hand . The ninth discourse . Soul. I Can better with a deep thought and silent recollection , imprint upon my mind these glorious truths you have discovered to me , then by words expresse how sensible I am of the charming contents they afford . Now I see you have led me by degrees through all the pleasures of the mind , from the most familiar and lowest , to those of so high a pitch , that they exceed the apprehension of Men and Angels . I know not what remaines , but to enquire , since our Bodyes shall be partakers of happinesse with the Soul , whether it shall have any proper pleasure of sense , as it seems to have in this world . Light. Well said you , as it seems to have ; for really it has none : all motions which appear in beasts so orderly that they make a shew of proceeding from some degree of reason , being only the quavering of certain aeriall or watery parts of the body , so ordained by Nature , as to be the beginnings of helping it self in its wants . Now we , out of our experience of our selves , conceit they passe with knowledge in them , as we find they do in us . But marking our selves well , we shall easily perceive that in Beasts all those motions may be without any true knowledge : For if we observe our groning in diseases , we shall experience that it is but the course of our breath , which coming forcedly , by reason of some restraint within , sends forth that sad unmusicall noise , as it would do out of a Pipe so made as our bodies are in that case . By the same Instrument is performed the expression of Joy , though tuned to another key ; and every passion causing some variety in our interiour Organs , is the reason that our naturall expressions are divers ; which clearly discovers the hypocriticall ambition of such as professe to understand the language of Birds , that truly is none at all . If then we consider our body abstractedly ; as there is no knowledge in it , but only a course of windy and watery substances shut up in conduits and cases , so there is no pleasure nor grief , but all depends upon the mind , and is intirely derived from it , even then when the body so impetuously & irresistably seems to oppresse us . Soul. But at least , shall the Soul then participate by the Body such pleasures , as now she does by her senses ? Neither do I ask this out of any strong desire I have of them ; for your discourse hath weaned me from that , by demonstrating such excessive store of far more delicious entertainments : but only led on by a curiosity , to know what shall betide us in that happy Kingdome . Light. I am glad to see you so reasonable ; and therefore propose you only one question , Whether you think it fit any thing should be in that blessed state , which might bring trouble and disturbance to its rest and peace ? Soul. Nothing is more assured then that whatever is interruptive of joy , ought to be banished from so great a felicity . Light. Then go along with me in one observation more ; and remember that all sensitive pleasures are troublesome and importune , unlesse the body be in a certain disposition when such delights are seasonable : as to one whose stomach is full , not only the taste , but even the very smell of meat is nauseous . Which single instance , if particularly look'd into and improved to the uttermost , will sufficiently establish this conclusion , that no corporeall pleasure is good to Man or Beast , but in some want or distresse in the Body ; when either t is too full , and would discharge some oppressed part , or too empty , and demands something to fill it . Soul. All this I agree to , in pleasures of the tast and touch , and peradventure , of smelling , which seems to have great affinity with our tast : but how it should hold in recreations and delights conveyed to us by hearing and seeing , I do not perceive . Light. Seeing in generally in order to knowledge ; and so the pleasure , principally and purely , of the mind , not of the body : But for hearing , 't is evident enough that is so , even by the sole experience of musick ; which we plainly feel inclines us to sadnesse or mirth , according to its quality . Who has not heard that it discharges the venome of the Tarantula in Apulia ? And by what vertue think we , is this strange wonder wrought , but that musick is to our inward , as dancing or running to our outward parts ? And as Nature stirres up all young things , Boyes , and Lambs , and Kitlins , to play and run about , by which they disperse the cloggy humours that otherwise would settle in their joynts : so Musick strikes our inward aeriall parts into a quick and active motion , which discharges them of their grosser humours , and purges all into a sprightlinesse , as rivers clear themselves by running , and winds by the swiftnesse of their flying . For we feel , if we mark it , the sensible stroaks of a Lute or Bandora beat the same measure in our Breasts , as if the strings of our Heart and of the Instrument were both Unisons : and certainly there is some substance there able to receive the impression ; as we see the Aire and Water do of such things as have any quick motion in them . So that the sound of musick is sweet to us , because the tremble it makes in our ear is agreeable to our Body ; but if you take away that proportion , by which such a shake or motion is fit for us , Musick it self would be ungratefull . Wherefore if we conceive our Body shall be in the most happy and excellent disposition it can be put into , and that all Motion must , of necessity , alter it from that temperament , and by consequence , change it into a worse : we see that state is not a state of Motion , but of Rest ; and that all Motion and alteration will be displeasure to our body . To which if you joyn this reason , that all corporeall action is either Motion , or performed by it ; you may conclude there can no pleasure hereafter flow from Motion , nor passe through our senses , all whose operations depend upon it . Soul. Then is all corporeall pleasure to be left with this world ? Light. When you come into the other , or rather , after the Great Day , your body shall be inriched with all perfections its nature is capable of ; your soul with universall and almost infinite knowledge . If still you desire any farther pleasures , you shall have both skill and meanes to apply them to your self . And as for Musick , whose delight consists in the variety and connexion of proportions , those your understanding shall participate more perfectly then any sense can afford ; and this in a high and noble manner of operation , without the dull and slow assistance of eares , to convey their impression to your mind . Can you wish for more ? Soul. Not only my utmost wishes , but even my curiosity remaines fully satisfied . For other qualities of our body , I have been taught we shall enjoy eternally all that can be desired ; a Strength irresistable ; an Agility so swift and active , that the Soul cannot sooner command then the Body obey ; a Health firm and constant , which nothing can either diminish or endanger ; lastly , a Beauty , now no beauty , but pure Light and Glory . Light. You are in the right ; and I am very glad to observe your affection to that happy state , from the kindnesse of your expressions concerning it : only , as for beauty , of which some are particularly curious , I shall propose this speculation ; It may be so comprised in a generall symmetrie of the body , that neverthelesse every individuall person may enjoy such a singular and speciall temperament , as shall be a degree of best ; the joyes of the soul darting their beams and diffusing their influences throughout the very body , and rendering it the most lovely and desireable sight that can be imagined . And now , having driven our discourse up to this height , that we are come within the view of heaven it self : what remaines but burning desires , perpetuall thoughts of , and a dwelling ( even whilst we are here ) in our conceived happinesse above ? which only to understand and desire , is to gain , and for ever possesse . But if neither e●ternall Felicities can allure us , nor everlasting Miseries fright us into our evident duty : what shall we answer at that Great Day , if we find our selves upon the wrong hand ? What pretence can we offer to be placed on the right ? What excuse can we alledge against the dreadfull Nescio Vos ? Wherefore to avoid that unhappy separation , to prevent that irrevocable banishment from our dear JESUS ; let us make our selves familiar with him here , who by a thousand favours solicites our love , and by a thousand titles deserves our service ; having spent His age , and shed His precious bloud , to redeem us from sin , and draw us to himself ; to deliver us from the bondage of Satan , and bring us to His own Kingdome , rewarding us with the Crowns and Sceptres of Eternity : To whom be given all possible honour and glory from all things , for all things , and in all things . Amen . FINIS . AN EXERCISE OF LOVE , WITH A DESCANT ON THE Prayer in the GARDEN ; By the same Authour . S. Ign. ad Rom. Amor meus Crucifixus est . AT PARIS , Printed in the YEARE 1654. TO THE Right HONOURABLE , THE Lady SOMMERSET . MADAM , AS your Commands have been able to strain all the Sinews of my Soul into a quick and faithfull Obedience : So , had they the power to imbue it with that gentle softnesse and tender Devotion , whence themselves proceeded , this my Pen had bled out the sweetest pangs that ever swelld the Breast of any Seraphin . But finding my Heart-strings too cough and restiff for pliance to such delicious charmes ; they leave a necessity on me to beseech your cautious perusall of these Lines , wherein the jarring discords of my confus'd apprehensions , and rugged expressions may otherwise prove too offensive to the harmony of so equall , so well tun'd a Soul : in which I can complain of this only fault , Your imposing so strong and weighty a task upon so slight , so weak , though , MADAM , Your Honours most perfectly subjected Servant , Tho : White . Paris , 9. Sept. 1653. AN EXERCISE OF LOVE . PErmit me , my Lord , my God , to confesse to thee thy Mercies , and repeat in thy presence thy infinite Bounties , that I may love and honour and praise Thee , with my whole heart and forces . Let me remember how from all Eternity I was nothing , till by thy order I sprung up a tender Imp and bud , testifying my Origin by my weaknesse and inability to help my self . Nor did my Father or Mother ( those kind instruments , to whom thou would'st have me beholding for my Being ) know or intend me , when they serv'd thee to make me : but thou , before all time , hadst ( among millions rejected ) named me and sign'd my happy lot , whilest I lay sleeping in my nothingnesse and unbeing . What could'st thou see in me , dread Lord , that might move thy will to select me from that Masse of non-Entity ? Peradventure , did I love Thee ? Alas , I who was not , what could I love ? yet if I could have lov'd , surely , nothing lesse then Thee , who wast most contrary to my Nullity . But though I was not , to love Thee , Thou wast , who could'st love me ; and love me as I was , not able to love Thee , nor yet any thing else : for I cannot love but what is , and by its amiablenesse produces a liking in me . How miserable then were I , if Thou lov'dst not me , till I could afford something that might please Thee ! But thou didst love me , when I could not love Thee ; and sealedst Thy love , stamping Thine Own Image on my face : on the face of my Soul first , giving me a power to love Thee ; and consequently on my Body , as 't is fitted to such a Soul. The Marks of thy bounty are no lesse then all I am and have . Ah , wretched I ! that continually weare about me all those Tokens of thy kindnesse , and yet not love Thee : and yet fear , that perhaps Thou lov'st not me . Dear Lord , make me love Thee , that I may not fear Thou lov'st not me : for , True love knowes not what it is to fear . But , Thou art not content to have made me of Nothing : if thou hadst not surrounded me with innumerable Helps ; and created , as it were , the whole World , for me ; If the Aire and Fire did not afford me breath and warmth ; the Land and Sea with their infinite Issue , variety of food and cloathing : and these , not what confines with my place of residence , but even from their utmost bounds . If I look upon my Table ; I see Fish from the Frozen Zone , Sugar from the Torrid , and Spices from the East and the West . If on my Attire ; the Profundities of the Earth and Water , the Longitude and Latitude of Mans Habitation meet all in me , as in a Centre , to bestow their Rarities upon me . O Great God! who set the multitudes of unhappy Creatures , buried in the bowels of Metallick Hills , and consumed in the Marishes of Brasil , to labour for me ? Who commands the Sea-men to burn under the Equator , and freeze by the Poles , to replenish me with Dainties ? Who ordained Kings and Potentates , Counsellers and Souldiers to beat their braines , forget their sleep , and hazard their lives , to produce me Quiet and Abundance ? Not they themselves , who for the most part are carried with vile and wretched appetites to pursue unworthy ends , neither knowing nor dreaming of me : but only Thou , my Lord and God , who marshallest Heaven and Earth for those thou art pleased to blesse ; who heapest thy favours on a generation of dull stupid Creatures , that can receive all thy gifts without returning the least love to the Giver ; that live and move and have their being from Thee , & never so much as acknowledge thy Bounty . Why permittest Thou so unsufferable ingratitude ? Why dost Thou not either suspend thy mercies , or make us more sensible of our duties ? From this houre , Dear Lord , let not my hand touch a bit of bread without a thankfull lifting up to the Feeder : let me not put on a ragg without bending my heart , and tuning its strings to the love of him , by whom I am rendered the But and Scope of the whole World's government . What shall I say to Thee , my heart-o'rewhelming Love , when I consider how many millions are swallowed in eternall perdition , whilest I am one of that small number ▪ Thou hast brought to the light and height of knowing Thee , and finding the narrow path to salvation ? That Thou art not unjust I easily see ; for all is thine , and in thy hand to give and dispose according to thy liberality ; to which he , where Thou extendst it not , can pretend no claim , having more already to thank Thee for then he is able to esteem . But why then didst Thou set set thine Eye upon me , preferring this wretch before so many thousands ? Was I nobler or more excellent then they ? O no : Angels and Hosts of heaven , whose Being or Nature I am not able to apprehend , lye chain'd in Sulphure and darknesse . Was my Wit or Parts beyond others ? O no : the Sages of India and the subtile Riddlers of the East were ignorant of thy Law ; and perisht in their Ignorance . Was I mightier or richer then they ? O no : the Conquerours of Kingdomes and the Gyants , powerfull in warre , were not chosen by Thee : much lesse the Sons of Agar , the Merchants , that traverse the world to purchase treasure , and heap up the wealth of Nations , were called to thy light . Let me sound as deep as I can ; nothing but thy self-Goodnesse , Wisdome and Power , without the least preceeding disposition in me , can I find to be the source and spring of all this advantage , O My Soul ! What dost expect , if this be not enough to set thee on fire ? yet , look but about thee , and behold a farther endearment . See thine own Countrey ; thy Neighbours , Acquaintance , thy Kindred and Friends : how many maist thou observe , in all degrees , more worthy of acceptation , then thou ; yet they neglected , and Mercy indulged thee ? think but on those , whose good nature and innocent life makes thy self many times compassionatly grieve at their unhappinesse , and desiring to be the means of bringing them to that great good , wherein thou art a sharer ; and reflect that former Ages and the vast spatiousnesse of the Earth afford many millions of such : yet , all permitted to undo themselves , and run upon their everlasting ruine . Consider this strange partiallity of mercy . And yet , thou canst doubt , yet thou canst say , Were I sure of Gods love . But , why did I ask whether I was better then others ? so , deserving preferrence ; since I have or can have no good , but from Thee ? Could I pre-ordain my self to be born of Christian and Catholick Parents , who should take care to incorporate me into the Family of the Heirs of Blisse by the Sacraments , instituted and afforded by Thee ? Might I be the cause why my Mother & Nurses fed me as soon with wholesome Doctrine as with their Milk ? why they prepar'd Priests & Masters to guide & frame my tender Age ? was 't I that led me to a liking of the true Religion , that only Path of Heaven ? or brought I my self to believe and hope in Thee ; to love Thee , and those Rewards thou hast prepar'd for them that follow thee ? No , no , dear and dread Providence ; Thou art our Alpha and Omega . If I do any Good , Thou provid'st and fittest the means for it ; if I abstain from Evil , Thou divert'st the Occasions , Thou presentest awing Fears , and shak'st perpetually the Bridle over my head , that I may not be lawlesse and undisciplin'd . If I consult of any acceptable work , Thou preparest me Motives , by Books , by Teachers , by Friends , by Opportunities : Thou directest my Thoughts and apprehensions ; ordering my Spirits in my Brain , that what will be efficacious should occurre . Thou enlightenest my Judgement , to discern the consequence of Truths necessary to my Resolution : Thou quellest my Appetite , that it hinder not those Truths from setling in me . If I resolve , Thou so rangest all things , that I chuse what is best , not only for the present , but what shall be so too in future occasions , whereof I know nothing . And as I am utterly ignorant of the things that are to fall out many moneths and years after , which neverthelesse depend on this Resolution , and in their season so take their force from it , that they would certainly fail if it had not been made right : no more , or rather much lesse know I any thing , or did I co-operate in the least to that long Chain of Causes , which bred in me all those parts and little circumstances ; every one so necessary to this Resolution , that if any had miss'd , the Resolution had miscarried more or lesse , not proving the same , nor producing the same effects . So that let me reflect on any action , great or little , long or short , or however qualified , I find that 't is I indeed do it , but the force and vertue ( & , by consequence , the honour and praise ) is thine . I do it , but as the Child to whom the Nurse gives Nuts or Beads , and holding his hand , throwes them into a hole ; whilst he , alas , thinks 't is he playes so well , and pleases himself as with his own act , not having the wit to consider 't is his Nurses aime : Just so , my God and my tender Sustainer , just so dost thou with me , whilst I often forget thee ; my weak brains reaching no farther then to see that I do the deed , without being able ( through dulnesse or pride ) to passe my self , and discern thee the only true cause and root of all my good . But seeing my self consult , & resolve , and do , I often take this wretch for as primary as Thou , for thy coefficient and helper , not purely thine instrument and wholly depending on thee . Which since I barely am , and that ( vertuous action ) my chiefest good proceeds so entirely from Thee ; what is left for me , but to love , ever love , and nothing else but love ? Thus far reach the Entry and Porch of Love's Palace . Then , we discover Its great Hall ; when we begin to contemplate the Essentiall Deity , macerated and steep'd , for our sakes , in all the Miseries of Mankind . That God of Gods lap'd up in a Virgin 's Wombe : delivered naked into freezing winds and the smart stroaks of night-aire : swath'd in bands and clouts : hanging at a Maidens breasts : short in Age , weak in limbs ; and not forgetting to fulfill all infirmities of his Brethren . Soon after , led by his Mothers hand , setling his tender steps , feeding on the fruits of our earth , following his Parents to Jerusalem , lost , and sought , and not found , with teares : subject to his Mother , and her Husband : growing in Wisdome and Vertue , as well as in Body . After this , working with his reputed Father , and in no visible fashion , differing from the life of his Parents , till he was baptiz'd by Saint John , his holy Precursor . Then , fasting forty dayes in the Wildernesse , gathering Disciples , instructing them , working miracles before them , living on the same meats , dyeting and lodging with them ; maintain'd by Alms , having no certain aboad , but most commonly among the poor , and simple Fishermen . Farther , we see him weary , thirsty , hungry , forgetting hunger for love of souls , envy'd , slander'd , blasphem'd , threatned ; now ready to be stoned , now to be precipitated , flying , hiding himself , troubled in spirit , weeping for his friends , weeping for his Countrey , contradicted , persecuted , conspired against ; His confidents corrupted , his followers excommunicated , his friends sought to death , others not daring to acknowledge him : and a thousand such indignities . But the State of Love shewes it self first in the Garden . O the dolefull unheard cryes to Heaven ! O the bitter Agony and deadly Sweat of bloud ! O the ravenous throats of devouring Wolves led on by one of his own dearest houshold ! See with what outcryes , and howlings , and noyse , they drag him through the streets of Jerusalem ; every one looking out at their windowes to fill their eyes with gazing at this strange wonder . See how He is toss'd from one Tribunal to another : here revil'd and buffetted , there flouted and spit on ; every where despis'd and maliciously affronted . But what wofull spectacle is that Pilate presents to the People , which causes so great and loud cries ? The Stature is of a Man , but the Head of a Monster . A Crown of piercing Thornes ; bloody , and bloodying all that is near it . Hair , such as ravish'd the heart of the delicious Spouse ; but clotted with gore , sticking some to his Neck and Flesh , some to the horrid Thorns , all rudely ruffled in a hideous disorder . A Face and Eyes able to subdue all hearts ; if stripes , and buffets , and bloud , and swellings , and marks of blind rage permitted them to beseen . Well-shap'd Limbs ; but disfigur'd and hidden in their own bruises , and tearings , and shatters . A red ragged Mantle , and a Sceptre of a Reed , to accomplish a King of sorrow , calamity and scorn . And why all this ; this ingenious cruelty , to disguise a poor Man into so monstrous an Object of disdainfull Malice ? Alas ! all 's but to glut the blood-thirsty jaws of an unfaithfull and rebellious Multitude ; which , no longer then five dayes since , sung praises and Hosanna's to this very Person , and strewed their garments and Palm-branches in his way . A People infinitely oblig'd , and no wayes offended by him . A people that cannot accuse him of the least crime , that have seen him cleered in all Tribunalls : the Judge himself pleading . His Innocence . Yet no lesse then his heart's last drop will satisfie them , though it be at the cost of their own and all their posterities . Nor can they tell why , more then that they are push'd on by those who abuse and pillage them , and who have conceiv'd this implacable hatred against him , only because he discovered their violences , oppressions and tyrannyes over these very people that so furiously exclaim against him . Well : if there be no remedy , charge those wounded shoulders with thy heavy Cross , dear Saviour , and shew us , on Mount Calvary , a greater and stranger Transfiguration , able to dim That of Mount Tabor . I see thy spread Arms , thy nailed Hands and Feet , thy rack't Sinews , thy pierced Side , thy bended Neck , thy faln Looks , thy torn Body , thy pale and bloudlesse Flesh , thy Company of infamous Thieves , and thy miserable Favourite and forlorn Mother . I hear thy last Words and breath'd-out Soul into the Hands of thy Father ; not , as they command Heaven , but as they reach to Hell. O Love ! canst thou love , or expresse it , beyond this ? Yes : heark , and consider Those higher-endearing Charms of heaven . The Father , the most tender and perfectly-loving Father ; whose Essence is pure , distill'd spirit of love ; He put his Onely-his Equall-his Intimate-his Co-essentiall Son , with His own hands , nay , with This Son 's own commanded Will and hands , to all these and infinite more unspeakable tortures and miseries , for thy sake , for thine , my soul ; that thou mightest not complain thou wantedst an Object , a Motive , thou hadst not a Teacher , a Pattern , an Exciter , an Enforcer to Love. IF there be a Hall for all comers , certainly there 's a Parlour too for select and choice friends ; where they may confer together of thine infinite perfections , and often repeat with joy thy unspeakable bounties ; where they may retire from the noise and distractions of the World , and entertain their thoughts with the sweet still-musick of contemplation ; where they may sit alone , excluding even themselves , and be chastly ravisht with the dear embraces of the Divine Spouse of Souls . O , what Droanes are our highest-strain'd Lovers , whose memories in all languages affect immortality for their fantastick passions ! what dull buzzing of Beetles are their kindest expressions to the melting notes of this heavenly harmony ! But is there no further admittance ( O glorious King of Love ) for those who have so happily enter'd thy Palace ? I remember a large upper-room , furnisht by thy self , and richly prepared to give yet a more noble treatment : and methinks I hear something within me bid me advance a few steps further . What fair gilt door is that which dazzles so my sight to look on ? Sure 't is the holy place we seek , sealed up for thy peculiarly beloved . Open it , some bright and flaming Seraphin . O my God , what do I see ? what 's this my eyes behold ? Manna raining from Heaven for those that can get to the shoar of that former Red Sea of loves flouds ? Truly my God , my Lord , Love has transported thee even to extasie , it has made thee do extravagant and frenetick actions : extravagant indeed and freneticall , if measured by the narrow and short judgement of poor humanity ; but heights , and depths , and Abysses , if referr'd to thy uncircled wisdome , and unlimited reach of bounty and goodness . Behold the Body that hang'd on the Crosse , that was anointed in the Grave , that rose again and ascended to the right hand of the heavenly Creator : Behold , It falls down in wheaten drops , like Coriander Seeds , to feed and feast the wretches , descended from Adam . Behold the Body , the Blood , the Soul , the eternall Person , the Deity , the Trinity ; all couch'd , as it were , in a corn of Bread. The Omnipotency , that made Heaven ; the Wisdome , that link'd all possibilities into the Chain of all Beings ; the Bounty , that crowded into Natures teeming bosome all that was Best : these , all these lie here covered like a Chymical pill in a Sugared wafer , Those looks from which Heaven and Earth amazedly flie ; in whose Presence the Princes of the celestiall hosts , and the Pillars of the World tremble : that Head , on which depends the fate of Souls , both past and to come : that Tongue which shall doom in one word , the Nations of all Ages : All are , here humbly stoop'd and subjected , to me , and other such wretches ; even , to be abused by our wickednesse . Yes , yes : all these are as truly , Here , as they are on thy Throne in Heaven ; as they will be in the midst of the blessed , on the Day of thy Triumph over Nations . What do I say , as truly : and not , even , more : in a far more excellent manner ? for thy Body is in Heaven , as in another and different thing : but , in the Sacrament , substantially , in It , as mans Soul and Body are in Man ; as the adored Person of God is in my Lord Jesus Christ ; as every thing is in its self or in its whole , Thou art therefore , my Jesus , both in Heaven and in the Sacrament , truly ; but in one more properly , in the other more excellently : Reallity is in both , but the Manner different . Wherefore , I cannot complain thou hast left us , by thine Ascension ; and bereaved us of that comfortable Presence , whose force was so magneticall in thy life-time . No , no ; I see Thee as truly , as they did then : I feel thee as corporally , as did That Master of Touching , who sought thy Side and Wounds to embalme his Sense in : I Tast Thee as really , as the Chanaan-Feaster did the Wine Thou sentst him : Thou deludest not my Senses , by making me onely seem to See , Feel and Taste , when indeed I do not ; Thou entertain'st me not with other things or Qualities , which are with Thee , but not thy self . No , no ; the White I see is Thou ; the Body I hold in my hand or mouth , is Thine and Thou ; that which yeelds Savour to my tongue and palate , is thy-self , and no other thing . This thou hast told me ; this thy Church has ever apprehended and taught ; this I believe and confesse to Thee . But oh ! can I conceive without trembling , or speak without horrour ? Does Man's Hand break the Body of my Saviour ? do Mans teeth rend and mangle the Sacred vesture of Deity ? Yes , yes , my Soul ; fear not to confesse the Wonders and Mercies of thy Lord and God : they may be hard to understand , but they are the Words of Life . So farre has He subjected his glorious Body to our use , that what other bread can suffer , may be wrought upon Him. Not that we can tear a Finger from his Hand , or his Hand from his Arm , or any one member from another : but as when we break bread , every piece is still bread ; so when we divide his Body , both parts remain his whole Body ; for it was not one part that became one part of the Bread , and another the rest , but all succeeded to each part of bread . Let great Clerks in their Schools , with their subtilties search how this can be effected , ( for , seeing it is done in bread , it is not against Nature , nor unintelligible , even by That ) to me let it suffice the Church has taught me 't is so ; and that 't is the greatest benignity and most gracious condescence that God himself could expresse , to have it be so . And is this more , perhaps , then that thy immortall flesh should nourish my mortall Carcase ? that it is mingled with Mine , as Wine with Water ; as two melted Waxes incorporate themselves ? Let none tell me , 't is Quantity that is digested into my body : for then it is not Thou that nourishest me ; and I will not forgo those precious expressions , that Thou feed'st me with Thy Flesh , and giv'st me Thy Bloud to drink . So thy Words sound ; so thy Church has taught ; & so I believe . How this can be done , without thy being turn'd into me ; or how thy Substance can , unchangedly , be chang'd into mine , that thou mayest endue my Flesh with a quality of Immortality , let the Sages question : but I 'm sure 't is so ; this , I know , is the way of Love ; and the most charming Mystery , and inchanting Riddle , that ever love-spent bowels were able to sing or sigh out . ANd now , my Soul ; having thus ( perfunctorily , Alas ! ) viewed the excessive benefits of Almighty God : 't is time to reflect a little upon thy Duty ; and consider what motions and affections they should stirre and work in thee . First , Thou hast seen how all thou hast are gifts : and , not onely all ; but , wholly . If any friend has done thee kindnesse : He prepar'd that Friend ; he gave him the power , the occasion , the will to serve thee ; he blest his endeavours with efficacy & successe , If thou thy self hast done any thing to thine own improvement or advantage : He gave thee , not onely Body and Soul , with all their powers and faculties ; not only matter , opportunity , strength , will , liberty , choice ; but every least imaginable perfection of the very stroak of choise and liberty : insomuch that there is nothing , no considerability of it , so from thy self , that , even its being from thee comes not from the Almighty , in comparison to whom , no Friend , no creature ever did or can do any thing for thee . Shall then , the friendship or love of any Creature have power to draw my affection from God ? permit it not , my great Creatour ; but thorowly perfect thy work . Why am I good by half 's , since I am entirely thy Designe ? I professe , before Thee , who seest my very heart , and before Angels and Men , that I ought not to be so , that 't is folly and madnesse to be so . Give me then thy grace utterly to abhorre and detest so injurious , so unworthy an ingratitude . And since Thou vouchsaf'st thus clearly to convince me , that 't is a great indignity , and against all reason and truly-naturall inclination to join any with Thee ; grant me ever with all exactnesse to observe this duty , That as no Creature has the least part in doing me good , but merely so farre as it has it from Thee ; no , not I my self : so none , none may share with Thee in my Love , but just so farre as thy love , thine order , thy direction applies it to them . Next , my Soul , thou hast seen how the Benefits of God are not onely all thou hast , but that they are in an excessive Measure ; wide as the World ; uncountable as the sands of the Sea ; great as the Creatures can be : since neither the eminentest Men nor highest Angels are exempt from being ministring spirits , employed for thy salvation ; nay , God himself , in the two Persons of the Son and Holy Ghost , has condescended to wait on Thee . So various and superabundant they are , that they comply not onely with thy necessity , but serve even thy delights and recreations . So that thou art neither able to conceive the multitude and greatnesse , nor comprehend the worth and pleasingnesse of his favours . What then canst thou say ? but onely lie gasping with admiration of so vast , so unknown a Goodnesse , and sigh out in the centre of thy Heart , My sole-Good , my All ; I thought before I was bound to acknowledge thy Benefits , and love Thee for them , but now I renounce both : for he that acknowledges , makes a shew as if he were able to esteem ; and he that loves , seems as if he would render somewhat . Not so I , my great Master , not so . But I protest my self infinitly below all thy mercies ; unable to value the least of thy Blessings , much lesse to repay Thee any thing for them : since , had I any thing worthy thy acceptance , it were all thine , and I could offer Thee nothing but thine own . What then shall I do , but throw my heart at the feet of thy bounty , all-open , all-melted , without any self-will or power of resistance , at every pulse of my breath , repeating this onely Burden , Do thy pleasure upon me . Again , Thou hast seen , my Soul , that ( far beyond all created Essences ) God has been so liberall as to bestow Himself on thee . He bowed the Heavens , and came down , rendring his sacred Person subject to all the miseries of Humanity . He laid aside all the prerogatives of his most noble and most perfect soul ; exposing it to labours , to teares , to griefs , to those stupendious throwes in the Garden ( even , to such a height , that it admired it self , in those expressive words , My God , my God! to what a point hast Thou let me be brought ? ) And , in fine , to be commanded even to Hell. He abandoned his Body ; to heat , to cold , to weaknesse , to hunger and thirst , to wearinesse , to torments , to death : and not content with this ( after the Resurrection , in Its state and season of Glory ) he sent it again into the World , to be subject to a thousand more indignities , scorns and abusings . Here now my soul , compare seriously thy sufferings with His , and consider , First , Since nor health nor wealth , nor any other good thou possessest is thine , or from thy self , but onely vouchsaf'd thee during his pleasure and discretion ; all thy sufferings can be but a not-enjoying any longer what is no way due to thee : but He was incapable of any wants in himself ; if his own Will had not taken upon him both a Nature that could want , and its necessities . Again , what commodities He at any time seem'd to have , he held them from himself , and His purely they were ; wherefore He truly suffered when they were ravish'd from him : whereas we , through ignorance , attribute to our selves what we possesse , being really but Trustees , not Masters of the least pile of grasse . Farther yet , our mis-call'd sufferings , if rightly used , are indeed blessings : for if we lose our Fortunes ; alas , they made us not know our selves : if our Health ; 't is to disaffect us to this world : if we prove unhappy in our Children , what greater distraction had we from the love of our hoped glory , then our care and tendernesse to them ? But Christ's sufferings could have no such advantagious effects : no , they were , chiefly , to shew us the straitest Path to that life He promis'd us ; and to assure by his own Example , ( who could not but know and embrace what was best ) that the way of Tribulation is the high-Road to Heaven . And canst thou , my Soul , after this , think any Crosse heavy , and affliction hard to endure ? canst thou chuse but be vexed and enraged at thy Flesh and Blood , which , against all evidence , will force thee to esteem unfortunatenesse an Evil ? O my great and sole Good ! suppresse these unreasonable follies which boyl in my breast . Make me know whatever happens , good or bad , to me is securely my best , because it comes from Thee ; whilst my onely care ought to aim at this , how to improve it to my best advantage . Make me understand that whatever I beare with patience , I suffer for thy sake ; because I take it , as from Thee ; because I do as Thou commandest ; because 't is in imitation of Thee ; and lastly , because it is to obtain Thee , my chief , my onely , my most entire Treasure . O rich Treasure ! O masse of Glory ! in proportion to whose attainment , all the labours and tribulations that Men and Devils can heap on me are nothing , nothing considerable , not deserving even the slightest esteem . Lastly , My Soul , thou hast seen with what ambition and exaggeration of Courtship , with what unparallel'd addresse and exquisite inventions thy Lord has sought and woo'd thy love . First , He gave thee heaven and Earth , with all their Creatures , for thy Motives to know and love Him. Next , He made Himself thy Fellow and Brother in flesh and bloud , that thou mightst not strain thy self , but familiarly conversing , be caught with his love . Beyond that , He has pass'd all those fabulous imaginations of dangers and misfortunes , in which idle witts have fram'd Errant Ladies to have engaged their Servants for proof of their fond & obstinate loyalty . He has heap'd on thee all the names and titles of endearment , which either nature or use have introduc'd among Mankind : He is thy Maker , thy Father , thy Spouse , thy Brother , thy Ransomer out of thraldome , thy Deliverer from danger , thy Saviour from misery and death , thy Friend , even thy very Play-fellow . He has gone beyond all this : He is thy Food , thy Drink , thy Self : for since when thou eatest Him , His Flesh becomes thine , ( as truly as the bread , whereof we encrease and nourish our substance , which by the power of matter and conformity of quality remains in us ) how can we chuse but be his Members , so , that if we dishonour our body , we dishonour His ? how can we chuse but have a share of Him perpetually in us ? and in plain truth be Reliques of Him , of His glorious Flesh and immortall Bloud ? O Eternall Wisdome , how truly didst Thou say , It was thy delight to be with the Sons of Men ? Can Angels boast of such priviledges , of such tendernesses , of such Extasies of Thy love ? No ; none but so weak a Nature as ours was able to necessitate Goodnesse it self to so deep a condescendence as this : and none but all Goodnesse could so appropriate it self to all Infirmities . O melting Goodnesse , that fillest every corner and chink Thou findest capable of thy perfections , wave not this poor soul of mine , but make it understand the unmeasurablenesse of thy bounties and Mercy . Shall I for ever apprehend my past sinnes , still in fear whether they are forgiven ? Shall I not rather , in the very moment of terrour , turn me to Him , of whose readinesse to receive me I cannot doubt ? Mark how easy thou art to pardon thy self ; and consider thou art one of his Members : whence be assured , as soon as thou sayest I have sinned , thou shalt hear thy sin is taken away . Shall I fear that I am not in state to receive his Body , when the very preparing my self , and having a true will to go meet Him , puts me in state ? Shall I seek outward Medicines for my wounds , whose ulcerousnesse onely consists in bereaving me of Love ? O my dearest Lord , make me love and joy in thee : make me take pleasure to come even corporally to Thee : but much more to delight and solace my self in thinking of thee , in remembring how Thou lov'st me , how Thou art my Friend , my Spouse , my Father , and whatever dear name by which Thou hast been pleased to expresse so blest a relation . Make me place my chief felicity in contemplating how happy I shall be , when once I see Thee face to face , and familiarly converse with Thee , as a Friend does with his Friend . Mean while establish firmly in my soul this absolute judgement , that the greatest pleasure and advantage this world can afford me is , often , and long , and heartily to practice here on earth that sweet and holy conversation which is to be consummated in Heaven . What Maid , whose Parents have promis'd her a person compleatly qualified for her Spouse , is not pleased to sit by her self , and stedily fix her thought upon him , wishing for the day she shall once meet and enjoy him ; till then , love and honour him in his Picture , see him in every one that has seen and known him , and be overjoyed with all Tokens that come from him ? Whereof what variety , my soul , hast thou from thy God ? All we have hitherto discours'd is nothing else : Heaven and earth , and all that is in them : His Divinity , his Humanity , his Body , Blood , and Soul , Thy self , all thou hast , all thou dost , all thou hast done or ever shalt do . — Se Nascens dedit socium , Convescens in Edulium , se Moriens in Pretium , se regnans dat in Praemium . But retire thy self a little , my soul , from the multitude of the Creatures ( His benefits ) to thy more united thoughts : for Love's Palace , to be compleat , must have a with-drawingroom . Thither then retire , and consider this Great Courtier that makes so many Embassyes to thee for thy Love. Know who He is , whether He be the best worthy thy Affections . First what 's His Extraction ? Is He Noble and of an ancient race ? He is the First of things , whence all Nobility derives its esteem : His Ancientnesse is Eternity , higher driven then Time His Creature and Off-spring , which yet is the measure of all other Auncestry . True it is , He is the First of his House , but the Last too . His nobility is not by derivation from others , and a participation of their worth : 't is entirely His Own , out-wearing the long Pedegrees of Mankind's successions by the never-changing greatnesse of His Own Person . Is He powerfull ? All things , except himself , are his Creatures , and the Works of his Hand : they depend for their being , all they have , all they are worth , on his breath ; and would perish if he did not perpetually drop them from his omnipotent Fingers . He works them and turns them as he lists with a Fiat ; and none can breath a wish to resist him , but by his permission : nor is Himself able to make a Thing of such strength , that it can break his least Order or Will. Is He rich ? Sea and Land , and all their Treasures are His : Beasts and Birds , Fishes , and Trees , and Plants are the store of his Basse-Court : the mines of the Earth and the Jewels of the Ocean are the refuse of his plenty . All that lies hidden behind the dazling starres , ( whose riches we cannot imagine ) all 's His. There 's no end of his Wealth : and his Creatures are not able to make use of the least part of it . All this is well . But , peradventure , He is a great way off , and I cannot come near Him. He is every where : He makes Place it self : He is in all Things and their Places ; to be separated from him is to be Nothing and No where . He is in thy very Heart , and in the bottome of thy Soul : the inmost thing thou canst finde in thy self is He ; nor canst thou look upon any thing without or within thee , but He is to be found and seen in it , if thou hast Eyes turned towards him , and a Mind to discern him . Thou canst never want his light , but by thine own fault ; never be excluded from his Presence , but when thou turnest thy back to him ; which yet can be but from his favours , not from his Power . With all this , is he wise ? The Device of the World is His , He contriv'd the Order of Heaven and Earth . The Planets roul by his measures : Night and Day proceed by his direction : the Waters in the Sea expect his beck , turning and winding just as he pleases . He joynted the Beasts , every one to his peculiar motion ; and frames the Little-ones in the Damm's Wombes . He prevents and casts the counsels of Men , catching those who think themselves crafty , in their own snares , and over-reaching them in their most premeditated projects . He changes Kingdomes and States , making Tyrants the instruments of their own ruine . In a word , He governs the Fates of Men and Angels , and brings them to those Ends he thinks fittest . Is He Bountifull and magnificent ? Behold the Earth we walk on ; all this he gave to One Man. Alas , we but trample on the out-side , and fill a small part of it ; there 's a thousand times more we never come to see : and of this surface we inhabite , what vast Deserts are possest onely by Beasts and Birds , whilst all the Sea covers is stor'd onely with Fishes ? Think what abundance of Plants , Beasts , Birds , and Fishes live and die without the knowledge of Men : yet all bestowed on them , and created for them . Remember what a heap of Benefits thou found'st laden upon thy self , and know that Others have no lesse . See the Sun and Moon lighted like Torches to wait upon us ; one farre greater , the other not much lesse then the whole Earth . See in a fair night how the huge world about us is bestudded with glorious Gemms that serve for nothing but witnesses of his great Magnificence , and unbounded Prodigality to us . But , Is He Purely Loving , and has no Ends in all He does ? When no Creature had a Being , He was brim-full of Glory , and infinitely satiated with his own happinesse : being Essentially Joy and Pleasure to Himself : to Himself Honour and Praise , and all He could wish ; He could desire nothing , nor aim at obtaining any thing . Now He has made Creatures , He 's never the better for them : his Heart is not touch'd with their praises or good-works , no more then 't is molested with their dispraises or mis-deeds ; nor can any possible Creature have force to move his Will , more then my weaknesse has to change the course of the Sun and Moon . He made all Creatures therefore , not for any good in them , or love conceiv'd from them ; but meerly out of the Intrinsecall Goodnesse of His Own Nature , and the strong Inclination which Himself is to do Good , because He is what He is ; an Inclination stronger and more naturall then any Lover in this world can have , with as much advantage as God's Nature has over a Creatures . So not without reason is His Love , but totally Reason ; as not kindled by thinking or casting to obtain any End , but perfectly from Nature and Essence ; and no more to be wrested from Him , then can His own Being : yet neverthelesse , most perfectly free and rationall . This is much . But He Loves a great many ; so that I fear I shall have a small portion in His Affection . O no ; His Heart is whole where it is : and as He comprehends perfectly all things with so high an eminency , that he knowes every one as well as if there were nothing else to be known ; so He loves every one as dearly as if there were no other . He is with one , without parting from another : He fills one , without emptying another ; and ( as a Rainbow in a Multitudes Eyes , or Thunder in all the Worlds Eares ) He is Whole in All , and Whole in Every one . His Affection , his Care , his Tendernesse is intire , indivisible to every one : the Multitude of those He loves , improves and raises every ones happinesse to a farre higher degree , in that it makes all them love one another , and publishes his particular Love of thee , to be known and esteem'd by all the loves . Nor is there the least subject of any Envy or Jealousie : He can wait on All , entertain All , fill All , content All , blesse and beatifie All at once . And now , my glorious Lord , having sifted and rack't my brains to find some exception against Thee , some excuse to palliate my withholding the Duty I owe Thee , some Cross-knot to dull the piercing of thy two-edg'd sword , dividing my Soul and Spirit : behold , nothing imaginable ; but all sweetness , all heat , all light . O then let me turn my course , and joy at my missing desired misfortune . Let me sit with the happy Spouse , so pleas'd with every part of her Lover . Let me delight my self to consider the Greatnesse of every Perfection in Thee , and the Infinitenesse of All. Let me compare Thy Eternity to the weak imitation of humane Nobility ; and scorning This , joy in the immense eminency of That . Let the vast extent of thy Power ( in widenesse and profundity to all effects , and to Huge ones ) make me laugh at the narrow-compass'd and beggarly ends which the ambitious Hearts of this world aim at . O the poor Treasures that can be hoarded in caves , in houses , or towers ! what proportion do they bear to Thy wealth ? O the scant presence and jealous absence of Lovers in this world ! the outwardnesse of them , and hearts to-be-guess'd-at ! what bitter-sweets must they of necessity cause ? Besides , their shallow wits and short reaches , in no other respect to be esteem'd , but because we find no better : their hungry benefits and pinching prodigalities , proportion'd to their petty affections : their by-ends and base aims , in their most reall and truest professions : their weak and impertinent passions : their fond and changeable inclinations , easily consum'd in a few triviall disgusts . What miserable penurious blasts are these to blow the coals of Love ? And yet have these so long mov'd my Heart , whilst it has lyen so heavy and restiff to lift it self up and follow thee . O my onely Good , henceforth for ever make me run like the blessed Magdalen , without care or consideraton , after the Odours of thy Perfumes . Make it all my pleasure to sit hours , and dayes , and nights , weighing every Excellency of thine , and considering how good it is for all Creatures , and particularly for me , that Thou art so rich in glory , so full of perfections ; but above all , how thy adorable Attributes become Thy self , how bright and beautifull they sit upon Thee . Make me spend all my forces in blessing Thee that Thou art such , in rejoycing at it , in protesting that 't is all reason , all fitnesse , all justice it should be so ; that 't is the blisse of thy Creatures , but yet a greater good and farre more excellent in it self . Make me vapour away into Acts and Wills to have it so ; to render it such ( were it not so , and in my power to procure it ) and that for what it is to me , but much more for what it is to Thee . But oh for that day , when this knowledge of mine ( now childish , darksome , partiall , and Enigmaticall ) shall be turn'd into manly , noon-like , full and clear Vision . O how unmeasurably must my Love be there increas'd , where the Object cannot fail to deserve infinitely more then I can employ ! yet shall I then employ infinitely more then I can now imagine : and as the degrees of Love are multiplied , the degrees of Joy must still grow higher ; and the more the Joy is , so much more must the Love be redoubled : thus raising still one the other , to the very breaking in pieces the Adamantine sinews of my Soul ; whilest the Object ever stretches by its infinite perfection the bounds of a capacity ever yielding to embrace it . O how shall I cling to , and incorporate with him ! not for fear of losing , but for eager desire of more enjoying . O how shall I melt into esteemings and praisings , and Love-breathing Dittyes ! how shall I inessence my self into that Fountain of Goodnesse ! Oh come , oh come , that happy day : come even now . I fear neither Hell nor Judgement ; for I know Thou canst bear no wrath against those that love Thee . Come then , come while these sweet sighs call on Thee : wrest my soul from this loading , this loathsome body : skrew up even these very aspirations to such a pitch , that they become the happy instrument to break my heart-strings ( those fetters and bonds of my imprison'd Soul , which keep it from the sight of my so-beloved Spouse and Master ) and set me at liberty in the eternall freedome of thy Palace , and everlasting glory of thy celestiall Presence . Fiat , Fiat . BReath a while , my Soul , and recall a little thy Spirits . This Stupendious Palace of Love still deserves a more curious search : 't is not impertinent here to be humbly inquisitive . Let 's see whether there be not yet some farther secret worthy our discovery . And behold a Lock and little Door . Oh , 't is Loves Cabinet ! Certainly He there reserves some rare Jewel to enrich and adorn thee . Knock , call aloud : and if he delay to open , at least peep through the key-hole , and see what 's within . O Glory ! 't is the very Quintessence of Loves Object . I see how , because God is sole Eternall , all things must be made by Him : and since nothing can give , but what it has , nor make , but what it is , I see the whole frame of all that is or can be must be in Him ; with all their joynts and intriques , wherewith they are intangled in their flowing from Him. Whence I plainly discern that by knowing Him , I shall know all things , and all causes of all things . O vast and spacious Wisdome ! O incredible content ! For since my Soul is nothing else but a Vessel and capacity of knowledge , and This alone is the knowledge of all things , by their proper Causes too , and those resolv'd into theirs , even to the very highest cause ( not ascending backward , but beginning at the Spring-head , and most knowing it ; and from it descending even to the lowest , the most impartible grain of Sand or Dust : ) what can my Soul wish more ? what can it imagine greater ? Yes , my prospect opens it self farther , and I see that , since all created things are in themselves dispers'd and multiplied with infinite variety , and sometimes incompossibility and contradiction , but in God refin'd and resum'd into a most simple and indivisible Being ; they must infinitely be better in Him then in themselves ; & He yet infinitely better then they . For as four cannot be different from three , but because it has somewhat that three has not ; so God must have something that is not in Creatures , to be different from them : and this being of a higher order and more eminent rank , must of it self be better then all they put together , and of a far nobler and richer glorious possession . I see yet more , that since God is cause of all other things out of Himself , He himself can have no cause ; and that they having their being from Him , may be and not be , as compos'd of being and what is ; only God has no such composition : wherefore since He cannot be what is , without being , He is being without what is ; whereas all Creatures Substance is what is , and being an Accident to them . This I find that God is not only none of these things we see , but nothing like any of them : of a higher and super-excellent strain , not agreeing with them in any name that can signifie Substance ; infinitely above our utmost conceptions , incomparably sublimer , nobler , more wonderfull , more deserving knowledge , and more stirring and straining an appetite of it . Beyond all this , I see that God is not such an Existence and being , as we apprehend by this name we give it , and which we exalt above what is by it ; but as far retir'd above it , as that 's above what is . He is not a being by which a thing is , but a being which is a thing , a Substance . He is a being redoubled upon it self , giving and receiving being to and from it self , and yet neither ( for this is impossible ; ) but a higher inexpressible force , implying both without their contradiction . I see that all I have said and can say , are pure follyes , not expressing , in the smallest degree , the thing which I see is : and the more I force my self to understand it , the farther I am from it , ( one abysse still calling upon another ) because it is infinite and unsoundable , but only to God himself . O happy darknesse , if once to become lightsome ! the more hidden thou art now , the greater blisse wilt thou be then . Oh that my heavy thoughts had the wings of an Angel to soar aloft and towre height upon height , till I came within view of these celestiall Quires ! not to discern Thee , my dread Lord , ( for I should be never the nearer ) but to quicken my desire , and encrease my longing . O how fix'd would mine eyes stare upon Thee , when thou shouldst be pleas'd to remove the skreen of my mortall body , that now intercepts the view of thy glory , and demolish the strong-wall that as yet unhappily detains me from thy Presence ! Methinks I see that no violence of nature , no falling weight , no bent of forced steel , no earth-bursting vapour , no tower-shivering thunder , or bulwark-tossing mines could expresse the eagernesse of my Souls embracing Thee . Methinks I see Eternity too short to enjoy Thee in ; and that my Soul would sooner wane to nothing , then part from Thee . Methinks there 's no possibility of Pleasure which is not in Thee , nor any out of Thee ; no faculty in my Soul to wish or think of any other thing but Thee : Thee , my onely , my eternall , incomprehensible All , my dear , dearest Lord , and my God. If the good God has reserved for his Friends be so immense , and the joy and blisse it brings the Soul so extream ; who can doubt but the losse must be proportionable , and the grief and anguish of missing it be measured by the same weights ? what then must thou do , my poor Soul , wavering yet betwixt hope and fear of these so important contraryes ? what must thou do to assure thy chief interest , and make thy self secure Mistresse of so great , so glorious pretensions ? Peradventure , spend thy time in wishes and flashing thoughts , like the Northern Fire-drakes , or the lightning breathings of fair Sommer nights , which but vent their own heat without firing any thing . No , no ; these goads pierce too deep to be contented with palliating and superficiall remedies . Adieu then those so charming warbles of Father , Friend , Spouse , another self , and whatever else the Wit of Man , or even the Spirit of God has invented to tickle materiall fancy , and to revive Tara●●nteliz'd Souls . These are Milk for beginners ; Lenitives to take away the angrinesse of their festring hearts , when they first tear off from worldly toyes ; Metaphoricall expressions , which have no proper and solid meaning to feed the truth-hungry mind . The affections growing out of these are grounded upon love to our selves ; even then when we wish more good to another then to our selves ; even when in comparison we wish harm to our selves . But , that God is our Good and finall End , is as true as that He is our Maker : and the very Essence of our Soul is nothing else but a pure capacity and emptinesse of Him ; all its strength by nature or grace , nothing but an inclination to apply it self to Him , and be replenished by Him. Here all the sinews of nature are rack't to their height : to this the Soul 's more strongly bent then to its own being ; since we see our thoughts are first driven outwards , and from the Objects return to make us reflect on our selves ; only at this Object we aim not to make it ours , but to make us its . All other knowledges are but as it were divers figurations and dispositions of our Soul : this is an adhering and union of our Soul to another thing . All Ends are Masters of our wills ( as far as they are Ends ) the Medium's only master'd by us ; the last End therefore must be the absolute commander and forcer of the very Essence of our Will. And as the basis of a Statue ( had it an appetite proportion'd to its nature ) would not wish to be above , but to lye under and support the Statue ; or as the motion and way towards a form and term would wish to perish , in bringing the thing alter'd or mov'd to that state whereto its Essence imployes its service : so our Soul , rightly affected , can wish no other then to be most subject , most conformable , and most entirely fitted to its last End. That then , my Soul , which thou hast to do , is ( in the greatest peace and discretion and quiet of thy Heart ) to cast about and seriously consider in what course of life ( all things maturely ponder'd ) thou art likeliest to cultivate and improve thy self best , and render thy thoughts most apprehensive of this only , this eternall Good : which having once found , with thy whole strength , with the neglect of all other things ( as far as they avail not to this ) be sure to prosecute vigorously , never sitting down , or so much as looking back ; and in all considerable actions ( even in this chosen way ) still have a pure eye open to discern what most conduces to this only necessary work , or least deviates thee from it . O Gregory Lopez , Thou ( after the Apostles ) unparallell'd Master of Christian life ! who will give me that prodigious unheard-of constancy of thine , in every breath , for moneths and yeares , continually to fix my thoughts upon this main aim of my being ; till I had made it hard and almost impossible for me to restrain them from it ? But since this is more Angelicall then Humane , obtain me grace , at least , from our Generall ( thy immediate Master ) every day to spend some competent space of time , in framing a lively view of this Great truth , and settling a strong resolution to continue in it for ever . Still may I strive by the following Act to surpasse the precedent , as thou didst : still may I pursue the perfect Conquest of my self , till there remain in me no affection able to shew its head , no passion daring to rebell against this heaven-born Principle ; but it become sole Lord and absolute possessour of my Soul , as it was of thine . Then shall I not fear to sing a happy Nunc dimittis , when ere our just and glorious Judge shall send His warning rod , to cite me to that great to weak men , but no secret to such piercing spirits as thine ; who enjoyedst a high noon-day in this world , to break into a seven-fold light , when the welcome hand of death drew the thin and already half-transparent curtain of thy mortality . Amen . A DESCANT ON THE Prayer in the GARDEN . OBtain for me , ye beloved Disciples of our LORD Peter , James , and John , you happy favourites of the World's Redeemer , who by especiall prerogative of love are still let in to his greatest secrets , obtain for me permission to wait on you into the Garden of Gethsemani , and with an humble silence to observe what passes there . Grief has already , I see , seiz'd on your hearts , and raising drowsie humours into your heads , may suddainly perhaps surprise your eyes , and seal them up in their own tears . My heart is too stony to admit so deep an impression , my head too full of vanity to be opprest with so rationall , so religious a sadness : I 'le watch and try to improve my levity into vertue , whilst you relieve your sorrows with the short comfort of an hour's repose . But while I speak , behold my Lord whirl'd away by the vehemency of his Spirit , like a ship rent from its shoar and anchors , with a strong and suddain tempest : Behold him cast on the ground , his knees bent , his eyes o'reflown , his hands stretch'd up towards heaven , all cover'd with gloomy clouds and darknesse , his heart swoln , his lips ready to break into some loud and dolefull complaint against mans ingratitude . Oh , my Lord ! what means this unusuall strife & contention in thy own brest ? Thou wept'st indeed o're Jerusalem , and the pious Magdalen drew tears from thy eyes , but there was no such astonishment as this . Thou discoursedst of thy Passion in Mount Thabor , but with a glory that ravisht the hearts of all that beheld it , and receiv'd from Heaven it self an attestation of thy Eternall Father . Often hast thou profest a great desire to see this houre , often complain'd that the time was so long deferr'd ; and when thou cam'st this last voyage towards the Town , thou advancedst with so quick a courage , that thy swiftest followers could not equall thy pace . And now thou art arrived at the place of thy wishes , and the day thou hast so impatiently expected approches neer : horrour seizes thee , grief surrounds ▪ thee , cold and stupifying fears oppresse thee , and that strong and resolute heart seems wholly o'recome with the apprehension of this sad Tragedy . Art thou daunted at the sight of danger ? is the face of Death so frightfull to thee ? O no : but thy kind design is to be tempted in all things without sin , that we may be comforted in the faintings and tremblings of our heart . To fear , to be perplext , to grieve , is an imperfection and weaknesse in humane nature , which might , and therefore ought to be assum'd for our salvation and example ; that we may learn of thee this great & difficult lesson , how to comport our selves at the full tide of anguish and tribulation . But now the trembling aire warns us of some ringing cry that 's streaming towards our eares . Father let this cup passe from me . O my God , my Creatour , my hope , and authour of all my good , to thee it is he addresses his petition , before thee and thy mercifull eyes he humbly unbinds and layes open all his wounds , too deep to be cur'd by any but thy almighty hand , too near his heart to find remedy , but from him who is in the centre of his heart , the only searcher and perfect healer of all hearts . Hear him , most gracious and bountifull God , hear him , who so justly calls thee Father . Remember 't is he whom thou dost essentially and eternally generate . Remember that Soul-ravishing delight of God and Man wherewith thou art his Beginner . Remember thy Divinity is as truly and fully his as thine : thou hast it but to give , and 't is his to receive . Remember he is that right hand with which thou twice didst strike the barren rock of Nothing , and the plentifull fountain of All things gushed out , to refresh the desa●t of thine elect . Remember he is the light of thy eyes , that pure eternall light that rises from thy own bright bosome , and shines perpetually in thy glorious Presence . Nor canst thou alledge the exorbitancy of this request , to justifie the unkindnesse of thy refusall . He asks not a Hecatombe of men and Angels to be offer'd in sacrifice to his great name ; which yet thy Justice could not deny the Dignity of his Person . He demands not that the world's fabrick should crack , and its sinewes be strain'd in pieces , to change all Fates and Destinyes for his pleasure ; yet were not this too great a boldnesse for him that supports their poise with his power , and cements them together with his wisdome . He pretends not to honour , wealth or long life ; yet all these thou bestowedst on Solomon , as a voluntary excesse of thy bounty , and supererogation to what he ask't thee ; and behold a greater then Solomon is here . He seeks not the bloud of his Enemies , in revenge of their unjust and malicious persecution : his prayers are confin'd to his own afflicted person , for one poor life he offers up all his sighs , all his teares ; nay , not so much , for the only deferring of death ; and if that be yet too high , he humbles his petition to this low request , only a les●e cruell , a lesse intolerable death , not a whole deluge of bitternesse , not all the torments and affronts that a cursed synagogue of desperate Hypocrites could maliciously suggest , or an enraged rabble of a debauch'd and insolent multitude furiously execute . Can there be a more reasonable desire ? a more cleer and confident subject of hope ? can there be a more unquestionable plea ? a more violent and enforcing cry to heaven ? And hark how it tears its way through the shiver'd Elements in those strong and piercing words ; All things are possible to Thee . Excuse not thy self ; lay not the fault on others ; say not 't is the wicked Judas betrayed him , when Thy own hands deliver'd him to his Enemie . Say not the hearts of the Jewes are hard , since if thou pleasest , thy Grace can instantly mollifie them . Say not Herod is a proud and libertine King , Pilate an unbelieving Pagan , whose fear of Cesar was above his love to Justice : for the hearts of Kings are in thy hand , and out of stones thou art able to make start up Sons of Abraham . And though the dismall houre be come , and the Kingdome of darknesse encroach upon thy confines ; yet hast thou more then twelve legions of Angels , to countermand the course of time , and scourge the powers of Hell. Since then all things are thus at thy dispose , see how he conjures thy Almighty compassion . If it be possible , let this Cup passe from me . He that can command thy whole power , summons it all to his assistance . He whose absolute will is absolutely irresistable , with his whole strength and utmost affections solicites thy Omnipotency to rescue him from this dismall period . Behold this meek and humble heart swoln high with sighs , and running over with the vehemency of his passions . Behold thy own thoughts divided , betwixt granting what seems so unjust in it self , and denying what is so necessary to us , the finall sentence of death against an Innocent : if thou yieldest to his deliverance , Mankind is unavoidably ruin'd forever ; if thou refusest , thou seemest to destroy at once all the hopes that even Angels & Seraphims can pretend to have their prayers admitted , since thou declin'st to hear the voice of thy Son , thy beloved , eternall and onely Son. The afflicted Father in the Gospel soon received his chearfull dispatch , thy Son is well . The importune Cananean for a confident answer was doubly recompenc'd , both with the commendation , and fruit of her faith , her Daughters recovery . The mourning Sisters of Lazarus , by once repeating this short Charm thy friend is sick , drew this thy Son into the midst of his Enemies , who watch'd continually all occasions to oppresse him : and with one sorrowfull cast of their eyes , mov'd in his heart so deep a compassion , that immediately he broke the fetters of death , and opened the prison of the Grave to restore them their lost Brother , whom they only wisht for , and barely represented their condition , not thinking it necessary to ask any thing in direct terms of so noble a Benefactour . And yet ( O Father of pity ) He told us he did nothing but what he saw thee do before him . Where is then the God of Elias ? are thy bowels of mercy petrifyed into Adamant ? are the eternall springs of Libanus dryed up ? are the Heavens become of Iron , that no drop of dew can distill down to refresh a languishing Soul ? O no ; 't is only to set before our eyes a glorious lesson of perfect patience for us to copy out and be happy : for , though thou killest him , still will he hope in thee , still cry and call on this sweet Persecuter to death . Bend but thine eare to those sacred words he speaks , Not my will but thine be fulfilled . True it is my God , thou art the Authour and Conserver , the absolute & supreme Governour of all Things ; and therefore 't is just and necessary all c●eated wills be subject to thy dominion . But whence comes it ( my dearest Lord ) that those , whom thou scourgest with greatest severity , are most obedient to thy commands ? I heare thy servant Job ( the liveliest pattern of this thy afflicted Son ) cry from the depth of his Soul , Who may have so much favour with God to obtain for me , that he will be pleased to loose his hand and cut me off , lest I fall into impatience , and contradict the judgements of the most holy ? For my flesh is not of beasts , and I extreamly apprehend my weaknesse . Yet was he but an imperfect draught of this great Sample of misery , wholly wrought over and through by the sharp needles of all sorts of affliction : from whom we hear no such feares , no such complaints ; but a strong and generous deniall of himself , abridg'd into this short and cordiall protestation , Thy will be done . Ah , sweet SAVIOUR ! does not the excesse of thy griefs disturb a little thy memory ? hast thou deliberately reflected on the force and consequence of those strange engaging words ? Let me represent to thee the meaning of thy severe Father , and in his own threatning expressions , which thou wilt soon find to be too rigourous truth . I have prepar'd Clubs and Lanterns , Souldiers and Officers , the flatterers of thy enemies , to lay hands on thee , and with loud cryes and scorns carry thee to the City of Jerusalem : Jerusalem , where thy Miracles have rendred thee so famous ; Jerusalem , where thou so lately entredst with loud acclamations of joy and Triumph . Thy will be done . I have prepar'd Judges of all sorts , Priests and Divines , and Religious men , that daily minister at the holy Altar , grave and solemn persons , highly esteem'd upon the opinion of their extraordinary piety and learning , to discredit and accuse thee : Kings and Presidents , Jewes and Gentiles , and an infinite multitude of people , assembled at this great Feast to scorn and condemn thee . Thy will be done . I have prepar'd Whips and Scourges , and Buffets and Thorns to afflict thee ▪ Fools coats and a mock-Purple , and the ridiculous Sceptre of a Reed to vilifie and abuse thee ; a heavy Crosse and tearing Nailes , unmercifull Hands and ingratefull Hearts to torment and affront thee . Thy will be done . I have prepar'd a Murtherer to be preferr'd before thee , to be begg'd in thy place by thy beloved people , on whom thou hast spent thy life ; two other Theeves for thy Companions and fellow-Sufferers , and a shamefull Title of Treason to be impos'd on thy Crosse. Thy will be done . I have prepar'd multitudes of strangers to stand by unconcern'd , and with dry eyes behold all thy miseryes , and tell the whole world thy seeming crimes : nay I have found thee out a Judas amongst thy own Disciples to betray thee with the base hypocrisy of a Kisse ; the best of them to deny thee , all to forsake thee , and even now thy three choice friends lye sleeping by thee , little solicitous of their own duty to thee , or thy Suffrings for them . Thy will be done . I have prepar'd thee a desolate Mother to stand at the foot of thy Crosse , and afflict thy departing Soul with the sight of her grief , and the disconsolate condition thou leavest her in : and above all ( to verifie thy prophesied title , of Man of Sorrowes ) I will be a rigid and austere Father to thee , abandoning thee into the hands of the powers of darknesse , and strictly charging them not to spare so much as thy life's last breath . Even so , Thy will be done , not mine . O invincible courage ! O admirable fortitude ! which neither life nor death , nor things present , nor to come , nor feares , nor torments can shake or stirre one inch from its settled resolution . Pardon me , my dearest SAVIOUR , I cannot weep , I cannot pity thy Sufferings , nor contain my heart from singing Alleluia , in the midst of the strongest throes and bitterest pangs of thy Agony : For this one act makes thee more happy , more amiable , more glorious , then all the world can give , then all thy miracles can deserve . Not Mount Thabor's glory , not Palm-sunday's acclamations , not the true and hearty praises of the people fed with thy bread , and resolv'd to force thee to be their King ; not the Wisdome to confute thy adversaries , not the Power to change , at pleasure , the course of Nature ; no , not the sitting at the right hand of thy eternall Father , to command the Vertues of the Heavens , & absolutely govern the Fates of Men and Angels , can render thee so rich & contented in thy self , so beautifull and adorable to the redeemed by thy Cross , as this immovable Constancy , this admirable Resignation , this unparallell'd Tranquillity and evennesse of Mind . But beware , my Soul , thou beest not mistaken ; for his words import that his will be not fulfill'd : it is not then His will that is so constant and fixt : yet His it is , for were it His Fathers will , by which he speaks , he could not call it thine ; since he that speaks is to himself I , and not thou , and the will by which he delivers his Speech , mine and not thine . But how then can he say not mine , of that which he will have done ? 'T is therefore His ; and more his , then what he calls his : yet he calls it not His , and the opposite His. And were it not His , it would do us no good , for whom he does what he does . For we have also contrary wills ; and yet we have not two wills , following two natures , as he had : therefore even in him , these two wills , with one whereof he speaks and concerning the other , are both of his humane nature ; that by them we might cure the contrariety we find in ours . Why then is one of them his , the other his Fathers ? why ? if not because the one he had from infirmity , the other from strength ; the one from flesh and blood , the other from heavenly inspirations : what proceeds from weaknesse , from defect , from the odour of nothing , is our own ; but what comes from vertue , from strength , from Being , all that is Gods , and to be acknowledged totally from him , as Beginner and Perfecter of all things . But is there no remedy for this distressed Soul ? must he alone tread the winepresse of sour grapes , alone drink of this bitter Cup ? Ah! dearest SAVIOUR , leave no means unattempted that possibly may bring thee at least some small refreshment : arise and try whether thy old friends can afford thee any comfort ; those who were so delighted with thy glory on Mount Thabor ; who sung so cheerfully but five dayes since at thy triumphant entrance into Jerusalem ; who just now solemnly protested their readinesse to die with thee . Alas ! they are all asleep ; so fast , so dead asleep , that neither chiding , nor shame , nor compassion on their dear Masters desolate condition can awake them , to say so much as one short prayer for themselves . O weak foundation of humane Friendship ! unhappy and already deceiv'd is he that builds on so false a bottome : how farre better is it to trust in God then Man , in the Maker of Princes then the mouldring hand-work ? O ill-requited Master ? is this the fruit of all thy teachings ? is this the reward for all thy benefits ? is this the profit of all those stupendious wonders thou hast done before them ? At least Judas was tempted by the glistering shine of silver , that dazzles the eyes of all the world ; he was exasperated by the losse of the price of the Ointment , and by the publick reproach of his treason : whereas these thy beloved , thy cherished Disciples , have no plea to excuse them , but their dulnesse , but their coldnesse and want of love to their Master . Though Earth fail , Heaven may be true . Renew thy complaints , and let the fervour of thy prayers melt those azure floors the Angels tread . And already behold a bright and suddain dawning from the East , and the visible shape of a heavenly Messenger . Come down thou long expected Embassadour of peace , and fill this horrid desart with the charming musick of thy celestiall voice . But oh ! he stayes at the gates of heaven , and onely looks down afarre off , as if earth now were become an abomination , and unworthy to be approacht by sanctified persons : no glory to God , no peace to Men , no harmonious note , not so much as a cup of cold water to refresh the fainting bowels of this afflicted Sufferer . O strange mutation ! how undutifull a disobedience is this , in respect of the obsequious service tender'd him at his baptisme ? Are heavenly affections subject to change ? do Starres encrease and wane like sublunary meteors ? O no : gladly would this Spirit of happinesse stoop low as Earth , to raise the head , and support the weak members of his Lord : but that severe Fathers commands , and narrow limited permissions allow onely so farre to relieve the oppressed heart , that it may be able to drink up the very dregs of that bitter potion he has temper'd for him . O Heaven , now more cruell then Earth ! which charitably stupifies the sense , and takes away the pain by encreasing the torment ; whilst tyrannicall heaven sends fresh supplies of strength , onely to heap on a greater load of grief . O my dear Lord , all thy troubled thoughts seem'd wholly restored to their usuall calmnesse ; and , by that noble act of Resignation , all thy affections ran smoothly in their own channels : but now again the storm is raised , and louder and fiercer then before . See how it beats against that strong barrier of Thy will be done . See how the broken waves return with doubled fury to invade this Rock of patience , whose firmnesse , the more violently it is assaulted , the more steddily 't is fixt , and his prayer more extended to his eternall Father . Hear him , hear him , fountain of Pitty ; if not for thy own goodnesse , if not for respect to him , at least that we may be encourag'd to call on thee , that we may hope to be heard by thee . Thou invitest us to come to thee , shall this be our entertainment ? thou chid'st us for asking nothing in thy SON'S name , yet shut'st thine eares against His voice , begging for his own Soul. Undutifull and wicked Reuben , that had abominably defil'd his Fathers bed , found compassion for his little Brother , seeing the anguish of his heart , when he humbled himself before them , and after reproacht his brethren , that his life was justly demanded at their hands ; and will not the cry of this innocent Abel's bloud reach up to heaven , and mollifie the rigidnesse of those severe decrees ? But whither am I straid ? here on earth is subject enough to require my whole application . Behold how his bloud boyles in his veins ; his flesh grows red and swells all or'e his body ; his sinews and arteries stretch , as on a rack ; the pores of his skin open like a sive ; and , in a moment , more fountains then feed the Ocean , break from this source of misery . What 's this I see on that once-comely visage ? not crystall teares , not a gentle and trickling dew , but whole drops of ruddy and blackish sweat . Wo is me , they are ●●●●ed and knotty berries of bloud : Unfortunate fruit of this fair Tree . Physicians and Naturalists , you say thick humours cannot be purg'd by transpiration ; study me then how this is come to passe . O the most beautifull and gracious among the sons of men ! Was it for this thy body was fitted to thee of Virgin-bloud , untoucht by men and Angels ? Was it for this thou wert made the Top and Crown of Mankinde ; thy senses the most quick and delicate that could be sifted from the finest dust of Adam ? Was it for this thou wert nurst by the purest of Women , and carried in the hands of Angels , lest thou shouldst at any time offend thy tender feet ? Were all these diligences used , all these priviledges bestowed , onely to prepare thee a body for the rack ; a subject to practise on a thousand intolerable affronts ; a person to be made the unparallell'd example of prodigious calamities ? Such ought the Lamb to be that 's brought to the Altar for sacrifice , without blemish , without spot . A just and reasonable Law , but here too severely interpreted , too cruelly applied . O unfortunate Adam ! now the effects of thy fond disobedience are become too sadly evident ; now thou art cleerly convinc'd the unnaturall murtherer of thy Posterity ; now that mortall wound thou gavest mankinde is rendred incurable . Rise up , with all thy numerous children about thee , whose repentance expects a blessed eternity : force the gates of Limbo with your sighs , and let your strong groans tear the bowels of the earth ; that opening a wide passage towards heaven , and this Garden , fruitfull in miseries , your cries and exclamations may be heard . Protest to God , and Angels , and Men , and all creatures , that Hell is too gentle a pain , eternity too short a time to punish your misdemeanours . Let the Devils invent some more exquisite torture then their wits and malice have yet devis'd , and stretch the measure of time beyond infinity , that you may pay your debts , and dis-engage this immaculate Lamb of God , this inestimable pearl of the Deity . Contest the Judge of righteousnesse to lay the punishment where he findes the fault : charge him with his word , that 't is not his part to chastise the innocent with the wicked , but every one bear his own burthen . But why do I cry and murmure ? I hear my complaints contradicted by Him they most concern : I hear him , in that weak voice is left him , humbly say , How then shall the Scripture be fulfilled ? My Father has promis'd , can he deny himself ? my Father is all Truth , dare I offer to falsifie his Word ? my Father is essentially Goodnesse , can I make him go lesse ? No , no , let us march on confidently towards my Passion , for behold him at hand who is to betray me . And now , my Soul , Thou who hast been a witnesse of this great spectacle , a searcher of this profound mystery : Thou who hast discover'd the source of this impenetrable secret , and knowest God had no need of us , took not our nature on him to please himself ; but we , and I in particular , were the chief mark he aim'd at , and all these excesses and heights of incomparable goodness contriv'd to exalt our affections towards him ; nor this , because our loves refresh or better him , but purely for this sole motive , that they are our good , and contain in them our eternall felicity : If thou art able to look at so glorious a light , to balance so great a weight , to judge of and value so infinite a Charity ; tell me what I have to do . After this can I love any thing but my Lord JESUS CHRIST ? can I love any thing but the Love of my blessed SAVIOUR ? Father and Mother , Brothers and Sisters , Kinsfolk and Friends , what is 't you have done for me ? what goods have you wisht me ? what wishes can you make to deserve the least share in my Affection ? Health and Pleasure , Riches and Honour , what charmes have you comparable to this ravishing object of love ? dull and fleeting appearances , take away your deceitfull flatteries . Turn thou thy face to me , sweet JESUS , that I may every day still more and more understand and admire thy love : Make it the businesse and delight of my life to study how much thou lovest me : Set me in solitude to consider thy works upon me , to repeat thy benefits to me : Let nothing but desires and affections towards thee entertain my thoughts , nothing but strains and tunes of thy Bounty and Goodnesse sound in my Eares . The End. ERRATA . Page 115. line ult . for set set , read only set . p. 132. l. 1. for - rishes read - rishest . The STATIONER to the READER . THough the equality and strength not-to-be-counterfeited , which evidently shines in what ever proceeds from this prodigious Brain , will sufficiently secure all considering persons ( that is , all that deserve to read him ) against mistaking for His , any of those lesse generous Issues , born frequently into the world of Parents honour'd with the same name : yet aswell to render that security both more easie and universall , as readily to addresse those , whom a happy familiarity with this tempting ▪ Branch may have rais'd to the ambition of a farther acquaintance with the numerous rest of its Family and Bloud ( by a singular prerogative , all perfectly agreeing together , all worthy such a Father ) I have thought it a duty of civill Charity to subjoin this Catalogue , which both the learned and devout World longs and hopes to see much enlarg'd . A Catalogue of the severall Books written by Mr. THO. WHITE . THe learned Dialogues DE MUNDO , in Latine , printed at Paris , 4o. The elaborate Preface before Sir Kenelm Digbyes DEMONSTRATIO IMMORTALITATIS ANIMAE , printed also at Paris , in Folio . INSTITUTIONES PERIPATETICAE , &c. first printed at Paris , and afterwards at London , in 8o. INSTITUTIONES SACRAE , &c. in 2. Tom. printed at Paris , in 8o. QUAESTIO PRAEVIA & Mens Augustini de Gratia , in 12o. Villicationis suae de MEDIO ANIMARUM STATU Ratio , at Paris , in 12o. MEDITATIONES in Gratiam Sacerdotum Cleri Anglicani , &c. in 16o. RICHWORTH'S DIALOGUES , or the judgement of Common sense in the choice of Religion , two Editions at Paris , in 12o. A CATECHISM in English , &c. in 24o. MEDITATIONS in English , in 12o. 
B05607	----	A proclamation for a solemn national fast and humiliation. Scotland. Privy Council. 1696 Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05607 Wing S1793 ESTC R183473 52528965 ocm 52528965 179044 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05607) Transcribed from: (Early English Books Online ; image set 179044) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2776:33) A proclamation for a solemn national fast and humiliation. Scotland. Privy Council. Scotland. Sovereign (1694-1702 : William II) 1 sheet ([1] p.) Printed by the heirs and successors of Andrew Anderson, Printer to his most excellent Majesty, Edinburgh : Anno Dom. 1696. Caption title. Initial letter. Intentional blank spaces in text. Dated: Given under Our Signet at Edinburgh, the fifth day of June, and of Our Reign the eighth year. 1696. Signed: Gilb. Eliot Cls. Sti. Concilli. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Law and legislation -- Scotland -- Early works to 1800. Fasts and feasts -- Church of Scotland -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-02 TCP Assigned for keying and markup 2008-03 SPi Global Keyed and coded from ProQuest page images 2008-04 Mona Logarbo Sampled and proofread 2008-04 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A PROCLAMATION For a Solemn National Fast and Humiliation . VVILLIAM By the Grace of God , King of Great-Britain , France and Ireland , Defender of the Faith ; To Macers of Our Privy Council , Messenger at Arms , Our Sheriffs in that Part Conjunctly and severally specically Constitute , Greeting . Forasmuch , as the Continuance of a dangerous and necessar● War , wherein We and Our People are engaged , and which inevitably exposes Our Royal Person to great and continual Danger , and that in the Success and Prosperity of Our Arms by Sea and Land , the Welfare of our Kingdoms , and of the Churches of God both at Home and Abroad , are highly concerned , do Call for earnest and fervent Prayer to God , for Success to Our Arms , Protection to Our Royal Person , and for his Gracious assisting Us and Our Allies , with a Spirit of Wisdom , Counsel and Courage , in all our Consults , Designs and Undertakings against the common Enemy , and that deep Humiliation and Fasting before the Lord , should be Joyned , with Our fervent Supplications for the Causes foresaids ; And that a Day should be solemnly Set apart , to be keeped through all the Churches of this Kingdom for that Effect . And for Appointment of which solemn Fast and Day of Humiliation ; the Ministers and Elders now Met at Edinburgh , Commissioners Appointed by the late General Assembly , of the National Church of this our Ancient Kingdom , have also Addressed the Lords of our Privy Council , and that for the same Causes and Ends foresaids , and others contained in their said Address , which we have Allowed to be Printed . Therefore We with Advice of the Lords of Our Privy Council , Command and Appoint a Day of Solemn Humiliation and Prayer , to be Observed for the Causes foresaids , throughout the whole Kingdom , upon the Days following , viz In all the Churches upon this side of Tay , upon Tuesday the sixtenth Day of June currant : and in all the rest of the Paroch Churches within this Kingdom , upon Tuesday the thirtieth Day of the said Month : Upon which Days of Solemn Humiliation and Prayer , respective foresaids , as We and Our People are to be deeply Humbled , for Our great and manifold Provocations , and to Deprecat the Wrath of God for Our Ingratitude for former Deliverances ; so We are Importunatly to Implore the Divine Majesty , for the continuance of his Protection , and good Hand upon us ; and that he would turn away his Anger and threatned Judgements from Us and Our People , so justly deserved for Our great Unthankfulness and manifold Provocations . Which Days respective foresaids , We with Advice of the Lords of Our Privy Council , Require and Command , to be Religiously and Seriously observed by all Ranks and Degrees of People ; and that the samen be wholly spent and imployed upon Preaching , and hearing the Word , and the other Acts of Devotion foresaid ; Certifying such of the Leiges who shall not give due Obedience hereunto , or who shall contemn or neglect the Keeping and Observing of the saids Days and Duties that they shall be Proceeded against by Fyning , not exceeding an hundred Pounds Scots . And We with Advice foresaid , Require and Command the Sheriffs of the several Shires , Stewarts of Stewartries , Lords and Baillies of Regalities , and their Deputs , Justices of Peace , and Magistrats of Burghs within their several Jurisdictions , to Proceed against the persons Guilty , and to Exact the Fynes accordingly , to be Applyed the one half to the Judge , and the other half to the Poor of the Paroch : and Certifying such Minister● as shall fail of their Duty , in not observing the Premisses , and in not Reading , and duely Intimating of thir Presents in manner after-mentioned , they shall be Processed before the Lords of Our Privy Council . And We with Advice foresaid , Require the several Magistrats above-mentioned , betwixt and the twenty second Day of July next to come , to make Report to the Lords of Our Privy Council , of these Ministers within their respective Jurisdictions , who shall fail in their Duty and Obedience to the Premisses . Our Will is herefore , and We Charge you strictly , and Command , That incontinent these Our-Letters seen , ye pass to the Mercat-Cross of Edinburgh , and to the remanent Mercat-Crosses of the Head Burghs of the several Shires and Stewartries within this Kingdom , and in Our Name and Authority , make Publication hereof , that none pretend ignorance . And We ordain Our Sollicitor to dispatch Copies hereof , to the Sheriffs of the several Shires , and Stewarts of Stewartries , and their Deputs or Clerks to be by them Published at the Mercat-Crosses of the Head-Burghs upon Receipt thereof , and immediatly sent to the several Ministers , ●o the effect they may Read and Intimat the same from their Pulpits upon the Lords Days , immediatly preceeding the Days above appointed ; and Ordains these Presents to be Printed and Published in manner foresaid . Given under Our Signet at Edinburgh , the fifth day of June , and of Our Reign the eighth Year . 1696. Per Actum Dominorum Secreti Concilii . GILB . ELIOT Cls. Sti. Concilii . Edinburgh , Printed by the Heirs and Successors of Andrew Anderson , Printer to His most Excellent Majesty , Anne Dom. 1696. 
B05608	----	A proclamation, for a solemn national fast and humiliation. Scotland. Privy Council. 1696 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05608 Wing S1794 ESTC R183474 52528967 ocm 52528967 179045 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05608) Transcribed from: (Early English Books Online ; image set 179045) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2776:34) A proclamation, for a solemn national fast and humiliation. Scotland. Privy Council. Scotland. Sovereign (1694-1702 : William II) 1 sheet ([1] p.) Printed by the heirs and successors of Andrew Anderson, Printer to his most excellent Majesty, Edinburgh : 1696. Caption title. Intentional blank spaces in text. Dated: Given under Our Signet at Edinburgh, the twelfth day of December, and of Our Reign the eight year, 1696. Signed: Da. Moncrieff. Cls. Sti Concilii. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Law and legislation -- Scotland -- Early works to 1800. Fasts and feasts -- Church of Scotland -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-01 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A PROCLAMATION For a Solemn National Fast and Humiliation . WILLIAM By the Grace of GOD , King of Great Britain , France and Ireland , Defender of the Faith , To Macers of Our Privy Council , Messengers at Arms , Our Sheriffs in that Part , Conjunctly and Severally , Specially Constitute , Greetting ; Forasmuch as , the Displeasure & wrath of Almighty GOD , in very visible against the Land , in the Judgements of great Sicknesse and Mortality , in most parts of the Kingdoms ; As also of growing Dearth , and Famine threatned , with the Imminent hazard of an Invasion from our cruel and bloody Enemies abroad , all the just deservings , and effects of our continuing and a bounding sins , and of our great security and impenitency under them : And which certainly do call for our deep Humiliation , under the mighty hand of GOD , and our most earnest and solemn application , and prayers for his gracious pardon , and the removing and averting of the foresaid Judgements , upon which consideration , the Commission of the General Assembly hath likeways Addressed the Lords of Our Privy Council , That a Day of Humiliation may be appointed , and keeped for these Causes , throughout the Kingdom ; Therefore , We , with Advice of the Lords of Our Privy Council , Command and Appoint a Day of Humiliation , and Prayer to be observed throughout the whole Kingdom , upon the tuenty first day of January nixt to come ; Upon which We are to be deeply humbled before God , for our manifold sins and provocations , that so openly abound , and in which Men still continue secure and hardned , notwithstanding of Gods greatmercy & deliverances wrought for us , and of ourfrequent confessions , and former Fastings , which yet have produced no amendment , or Reformation : And therefore to deprecat his deserved wrath , and to implore his Mercy and Grace , that we may be delivered from the foresaid Judgements already Incumbent ; And likewayes from the Invasion , and other evils wherewith we are so imminently threatned ; which day of Solemn Humiliation and Prayer , above appointed , We , with Advice foresaid , Require and Command , to be most Religiously and Seriously observed by all our People , by publick Prayer , Preaching and all other Acts of deep Humiliation , and Devotion suitable to the foresaid Causes and Occasions , OUR WILL IS HEREFORE , And We Charge you strictly , and Command , that incontinent thir Our Letters seen , ye pass to the Mercat Cross of Edinburgh , and to the remanent Market Crosses of the Head Burghs , of the Several Shyres , and Stewartries within this Kingdom , and in Our Name and Authority , make publication hereof , that none pretend Ignorance . And We Ordain Our Solicitor to dispatch Copies hereof , to the Sheriffs of the several Shyres , and Stewarts of Stewartries , and their Deputs , or Clerks , to be by them published at the Mercat Crosses of the Head Burghs , upon recept thereof , and immediately sent to the several Ministers , to the effect that the same may be intimate , and read in their several Paroch-Churches , upon the Lords Day , immediately preceeding the day above-appointed , and Ordains thir presents to be Printed , and allowes the Causes of this Fast , given in to the Lords of Our Privy Council be the Commission of the General Assembly of this National Church , to be Printed herewith . Given under Our Signet at Edinburgh , the twelfth day of December , and of Our Reign the eight year , 1696 . Per Actum Dominorum Sti. Concilii . DA. MONCRIEFF . Cls. Sti. Concilii . GOD save the KING . Edinburgh , Printed by the Heirs and Successors of Andrew Anderson , Printer to His most Excellent Majesty , 1696. 
B05609	----	Proclamation for a solemn national fast. Scotland. Privy Council. 1699 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05609 Wing S1796 ESTC R183475 52529280 ocm 52529280 179046 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05609) Transcribed from: (Early English Books Online ; image set 179046) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2776:35) Proclamation for a solemn national fast. Scotland. Privy Council. Scotland. Sovereign (1694-1702 : William II) 1 sheet ([1] p.) Printed by the heir of Andrew Anderson, Printer to his most excellent Majesty, Edinburgh : Anno. Caption title. Intentional blank spaces in text. Dated: Given under Our Signet at Edinburgh the seventh day of February, and of Our Reign the tenth year, 1699. Signed: Gilb. Eliot. Cls. Sti. Concilii. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Law and legislation -- Scotland -- Early works to 1800. Fasts and feasts -- Church of Scotland -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-01 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion PROCLAMATION For a Solemn National Fast. WILLIAM by the grace of GOD , King of Great-Britain , France and Ireland , Defender of the Faith ; To Macers of Our Privy Council , Messengers at Arms , Our Sheriffs in that Part , conjunctly and severally , specially constitute , Greeting ; Forasmuchas , it hath pleased the Holy and Righteous God , for the many great and hainous Sins and Provocations of this Kingdom , to afflict the same with the lamentable Stroke of Dearth and Scarcity , ( which if not in His mercy prevented ) doth threaten a dreadful Famine ; As likeways that the reformed Churches Abroad , are through His Holy and Soveraign Displeasure , partly under grievous Persecution , and partly under great and imminent Hazards , which justly call for our humbleing of our selves for our own Sins , and for a tender Simpathie towards our said afflicted Brethren : Likeas the General Assembly of this Church lately conveened , Have therefore addressed the Lords of Our Privy Council , that a day of Humiliation may be Appointed and kept for the Causes foresaids , more fully mentioned in their Act thereanent . Therefore We with Advice of the Lords of Our Privy Council , Command and Appoint a day of Solemn Humiliation and Prayer and Fasting , to be observed throughout the whole Kingdom , upon the Ninth day of March next to come , to the effect that all Our good Subjects may on that day , make earnest Prayer and Supplication to GOD for the Pardon of Our Sins , and for turning away and averting His Wrath from this , and other reformed Churches , and that He may command Deliverance for His afflicted People , under Persecution , bless and preserve Us and Our Government , for the continuance of that Peace and Tranquillity , and liberty of Gospel Ordinances with Purity and Freedom that we at present injoy , and that He may bless His Gospel with Success , and grant a seasonable Seed-time , and bless the Seed with increase for the relief of the Poor , and of the present Distress of the Kingdom : Which Day , We with Advice foresaid , do Require and Command to be religiously and most seriously observed by all Ranks and Degrees of People , by solemn Prayer and Preaching , and other Acts of Devotion to be performed for the Causes and Ends foresaids , both in publick and privat throughout the whole Kingdom . OUR WILL IS HEREFORE , and We charge you strictly and Command , that incontinent these Our Lettersseen , ye psss to the Mercat-Cross of Edinburgh , and remanent Mercat-Crosses of the haill Head-burghs of the several Shires and Stewartries within this Kingdom , and there in Our Name and Authority , by open Proclamation , make Publication hereof that none pretend Ignorance ; And We Ordain Our Solicitor to cause Print thir presents , as also the Act of the General Assembly thereto annexed , and to transmit the same , or Copies thereof to the Sheriffs of the several Shires , and Stewarts of Stewartries , or their Deputs and Clerks , to be by them published at the Mercat-crosses of their Head-burghs upon Receipt thereof , and immediatly sent to the several Ministers , to the effect the same may be intimat and read in their several Paroch-Churches , upon the Lords Day immediatly preceeding the Day above-appointed . Given under Our Signet at Edinburgh the seventh day of February , and of Our Reign the Tenth Year , 1699. Per Actum Dominorum Secreti Concilii GILB . ELIOT . Cls. Sti. Concilii . God save the King Edinburgh , Printed by the Heirs and Successors of Andrew Anderson , Printer to the King 's most Excellent Majesty , Anno Dom. 1699. 
B05612	----	Proclamation for a solemn national monthly fast Scotland. Privy Council. 1692 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05612 Wing S1799 ESTC R183478 53299283 ocm 53299283 180015 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05612) Transcribed from: (Early English Books Online ; image set 180015) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2810:40) Proclamation for a solemn national monthly fast Scotland. Privy Council. Scotland. Sovereign (1689-1694 : William and Mary) 1 sheet ([1] p.) Printed by the heir of Andrew Anderson ..., Edinburgh : Anno Dom. 1692. Caption title. Initial letter. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Law and legislation -- Scotland -- Early works to 1800. Fasts and feasts -- Church of Scotland -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-01 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion letterhead with royal emblems A PROCLAMATION , For a Solemn National Monthly Fast . WILLIAM and MARY , by the Grace of GOD , King and Queen of Great-Britain , France and Ireland , Defenders of the Faith ; To Our Lyon King at Arms , and his Brethren Heraulds , Macers of Our Privy Council , Pursevants , Messengers at Arms , Our Sheriffs in that part , Conjunctly and severally , specially Constitute , Greeting : Forasmuch , as several Synods , and others of this Church , have Applyed to the Lords of Our Privy Council , that they would Interpose their Authority , for Indicting and Keeping a Solemn National Fast and Humiliation , in all the Kirks and Meeting-Houses of this Our Antient Kingdom , to Implore the Blessing of the Lord upon Us in Our Counsels and Undertakings , in Defense of the True Reformed Religion , and of these Lands , and Relief of the Oppressed Abroad ; And especially , That GOD would Countenance Us in the present War , Preserving Our Royal Person , and giving Success to Our Arms by Sea and Land , and Preserve and Establish the Protestant Religion at Home and Abroad . Therefore We , with Advice of the Lords of Our Privy Council , Do hereby Command and Enjoyn , That the said Solemn Fast and Humiliation , for the Ends above set down , be Religiously observed by all Persons within this Kingdom , both in Churches and Meeting-Houses , upon the Twenty fifth Day of May next , being the last Wednesday of that Month , and thereafter Monthly , upon the last Wednesday of each Month untill the last Wednesday of September next inclusive : And Ordains all Ministers , either in Kirks or Meeting-Houses , to Read these Presents Publickly from the Pulpit , a Sunday or two before the first Day appointed for Keeping the said Fast and Humiliation , and upon a Sunday before each last Wednesday , during the space foresaid . And to the effect that this so necessary and Religious a Duty , may be Publickly performed ; and punctually observed , and Our Pleasure in the Premisses known : OUR WILL IS , and We Charge you straitly and Command , that incontinent , these Our Letters seen , ye pass to the Mercat-Cross of Edinburgh , and remanent Mercat-Crosses of the Head-Burghs of the several Shires and Stewartries within this Kingdom , and in Our Name and Authority , make Publication of the Premisses , that none may pretend Ignorance . And We Ordain Our Sollicitor to Dispatch Copies hereof , to the Sheriffs of the several Shires and Stewarts of the Stewartries , and , their Deputes or Clerks , to be by them Published at the Mercat-Crosses of the Head-Burghs , upon Receipt thereof , and immediatly sent to the several Ministers , both in Kirks and Meeting-Houses , To the effect they may Read , and Intimat the same from their Pulpits , and may seriously Exhort all Persons to a sincere and Devote Observance thereof , as they will be answerable at their Peril . And Ordains these Presents to be Printed , and Published in manner foresaid . Given under Our Signet at Edinburgh , the twenty first Day of April . And of Our Reign , the fourth Year , 1692 . Per actum Dominorum Secreti Concilii . In Supplimentum Signeti . DA , MONCREIF , Cls. Sti. Concilli . GOD Save King William and Queen Mary . Edinburgh , Printed by the Heir of Andrew Anderson , Printer to Their most Excellent Majesties , Anne DOM : 1692. 
B05613	----	A proclamation for a solemn national thanksgiving. Scotland. Privy Council. 1692 Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05613 Wing S1800 ESTC R183479 52529281 ocm 52529281 179049 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05613) Transcribed from: (Early English Books Online ; image set 179049) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2776:38) A proclamation for a solemn national thanksgiving. Scotland. Privy Council. Scotland. Sovereign (1689-1694 : William and Mary) 1 sheet ([1] p.) Printed by the heir of Andrew Anderson, Printer to their most excellent Majesties, Edinburgh : A1692 Caption title. Royal arms at head of text; initial letter. Dated: Given under Our Signet at Edinburgh, the second day of June, and of Our Reign, the fourth year, 1692. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Public worship -- Scotland -- Early works to 1800. Prayers -- Law and legislation -- Scotland -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-01 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion monogram for WM DIEV ET MON DROIT HONI SOIT QUI MAL Y PENSE royal blazon or coat of arms A PROCLAMATION , For a Solemn National Thanksgiving . WILLIAM and MARY , by the Grace of God , King and Queen of Great-Britain , France , and Ireland , Defenders of the Faith ; To Our Lyon King at Arms , and his Brethren Heraulds , Macers of Our Privy Council . Pursevants , Messengers at Arms , Our Sheriffs in that part , conjunctly and severally , specially constitute , Greeting : We Considering the great Blessings of Almighty GOD , on Our Sacred Persons , Government and People , in shewing Himself so Signally , by Delivering us from many great and eminent Dangers in our Religion , Liberties , Properties , and all that can be dear to Us , as especially at this time by the late Success , given to Our Arms , against the Powerful and Bloody Designs of France , and of many of Our unnatural and rebellious Subjects ; especially the barbarous Irish , who had Combined to Invade Our Kingdoms , with all the Fierceness and Inhumanity which Fury could suggest , and at a time when We were obliged to be absent , for the necessary Defence of Christendom , from the Tyrrannous Attempts of the French King ; and Our Armies put at a distance upon so good and important Grounds : Yet it hath pleased Our Gracious and Almighty GOD , to Defeat their chief Attempt and to overthrow the best of the Strength of Our Adversaries , by the late great and happy Victory gain'd by Our Fleet on that of France , to the Confusion of Our Enemies , and well grounded Encouragement of Our Friends ; And as this signal Blessing is conferred on Us by the GOD of Hosts , whose Cause We owne , and on whose Assistance , We wholly rely ; So it is Our Duty , and the Duty of all Our good Subjects , to return Praise and Glory to His Blessed Name : Therefore We , with Advice and Consent of Our Privy Council , Do Appoint the seventh of June instant , to be set aside for rendering publick Thanks to Our Merciful GOD , by whose Blessing We have this , and all Good Things enjoyed by Us , to be solemnly observed , a Day set a-part for Devote returns of Praise to Our Almighty Deliverer , and that for the Town of Edinburgh ; and the fourteenth day of the said Moneth of June current , for all besouth the River of Spey ; and the twenty first Day of the same Moneth , for all benorth that River ; And Ordains publick Thanksgiving to be given on the saids Days , in the saids places respective in all Churches and Meeting Houses within this Our Antient Kingdom , and that due Obedience be given to this Our Will , by all Our Subjects , as they will be answerable on their peril : And We do hereby Ordain Our Sollicitor to send Coppies hereof to the Sheriffs of the several Shires within this Kingdom , and the Stewarts of the Stewartries of Kirkcudbright , Annandale , and Orknay , and Appoints them to send Doubles thereof to all the Ministers both in Churches and Meeting Houses , wthin their respective Jurisdictions , that upon the Lords Day immediatly preceeding the saids respective Dyets , they may Read and Intimat at this Our Royal Proclamation from the Pulpit in every Paroch Church , and Meeting-House , and Exhort all Our Subjects to a serious and devote performance of the saids Prayers , Praises and Thanksgiving , as they tender the Favour of Almighty GOD , the preservation of tbe Protestant Religion , and the Safety and Preservation of Our Royal Persons and Government Certifying such who shall Contemn and Neglect this so Religious and Important a Duty , they shall be proceeded against , and Punished as Contemners of Our Authority , and as highly disaffected to Our Person and Government . And We Ordain these Presents to be Printed , and Published at the Mercat-Crefs of Edinburgh , and other places needful , that none pretend ignorance . Given under Our Signet at Edinburgh , the second Day of June , and of Our Reign , the fourth Year , 1692 . Per actum Dominorum Secreti Concilii . In Supplementum Signeti . DA. MONCREIFF , Cls. Secreti Concilii . GOD save King William and Queen Mary . 〈…〉 , Printed by the Heir of Andrew Anderson , Printer to Their most Excellent Majesties , 1698. 
B05614	----	Proclamation for a solemn national thanksgiving Scotland. Privy Council. 1695 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05614 Wing S1801 ESTC R183480 53299284 ocm 53299284 180016 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05614) Transcribed from: (Early English Books Online ; image set 180016) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2810:41) Proclamation for a solemn national thanksgiving Scotland. Privy Council. Scotland. Sovereign (1694-1702 : William II) 1 sheet ([1] p.) Printed by the heirs and successors of Andrew Anderson, Edinburgh, : 1695. Caption title. Initial letter. Intentional blank spaces in text. Reproduction of original in: National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Law and legislation -- Scotland -- Early works to 1800. Public worship -- Scotland -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-01 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion letterhead with royal emblems PROCLAMATION For a Solemn National Thanksgiving . WILLIAM by the Grace of GOD , King of Great-Britain , France and Ireland , Defender of the Faith ; To Our Lovits , Macers of Our Privy Council , Messengers at Arms , Our Sheriffs in that part , conjunctly and severally , specially constitute , Greeting : Forasmuch , as it hath pleased Almighty GOD graciously to prosper Our Arms in the Besieging and taking of the Town and strong Castle of Namure , and to preserve Our Person in the manisold Dangers to which We were thereby exposed ; For which signal Mercy , and the other Successes and Advantages that We and Our Arms have been blessed with , during this Campaign : As We and all Our good Subjects are bound to render thanks to GOD , so We conceive it no less Our duty , from so happy and propitious beginnings , to implore the goodness of the same Almighty GOD , to continue his Gracious Countenance and Assistance with Us , for such a happy Conclusion to this Campaign , as may procure Peace to Christendome , and the security of the true Protestant Religion . Therefore We have thought fit , with Advice of the Lords of Our Privy Council , to appoint , likeas We hereby appoint a Day of Solemn Thanksgiving and Prayers to be observed within this Kingdom , upon the days following , viz. In the Town of Edinburgh , and Shire thereof , on the Fifteenth day of September instant ; And in the other Parochs and churches on this side of Tay , on the Twenty second day of the said Month ; And in the whole remanent Parochs and Churches of this Kingdom upon the Twenty ninth day of the famine Month ; Which day of Thanksgiving and Prayers , for the Causes and Ends foresaids We hereby petemptorly enjoyn to be observed , with all Religious Exercises suitable to such an Occasion , and by all Ministers and others therein concerned , as they will be answerable under their highest peril . OUR WILL IS HEREFORE , and We Charge you that incontinent thir Our Letters seen , ye pass to the Mercat Cross of Edinburgh , and the Mercat-Crosses of the remanent Head-Burghs of the several Shires within this Kingdom ; And there in Our Name and Authority make Publication hereof , that none pretend ignorance : And Ordains Our Solicitor to cause send Printed Copies hereof to the Sheriffs of the several Shires , and their Clerks , whom We ordain to see the same published , and appoints them to send Doubles thereof to the Ministers within their Bounds , that upon the Lords day immediatly preceeding the saids days above-appointed , the same may be publickly intimat and read . And ordains these presents to be Printed . Given under Our Signet at Edinburgh , the Third day of September , and of Our Reign the Seventh Year , 1695 . GILB . ELIOT Cls. Sti. Concilii . Edinburgh , Printed by the Heirs and Successors of Andrew Anderson , Printer to His Most Excellent Majesty , 1695. 
B05616	----	Proclamation for a solemn national thanksgiving and publick prayers. Scotland. Privy Council. 1699 Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05616 Wing S1803 ESTC R216670 52529283 ocm 52529283 179051 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05616) Transcribed from: (Early English Books Online ; image set 179051) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2776:40) Proclamation for a solemn national thanksgiving and publick prayers. Scotland. Privy Council. Scotland. Sovereign (1694-1702 : William II) 1 sheet ([1] p.) Printed by the heirs and successors of Andrew Anderson, Printer to the Kings most excellent Majesty, Edinburgh : Anno Domini, 1699. Caption title. Royal arms at head of text; initial letter. Intentional blank spaces in text. Dated: Given under Our Signet at Edinburgh the eight day of November, and of Our Reign the eleventh year, 1699. Signed: Gilb. Elliot Cls. Sti. Concilii. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Law and legislation -- Scotland -- Early works to 1800. Public worship -- Scotland -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-01 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion PROCLAMATION For a Solemn National Thanksgiving and Publick Prayers . WILLIAM By the Grace of GOD , King of Great-Britain , France and Ireland , Defender of the Faith ; To Macers of Our Privy Council Messengers at Arms , Our Sheriffs in that Part , Conjunctly and Severally Specially Constitute , Greeting ; Forasmuch as it hath pleased GOD in his infinite Goodness , Graciously to Visite this Our Antient Kingdom , in the time of its great need and extremity , with a plentiful Harvest ; As also , To return us in safety to Our Kingdoms to the great Satisfaction and Joy of all Our good Subjects : It is Our duty by a Day set apart for that effect , to pay Our Solemn acknowledgments , and return Praise and Thanks to GOD for so great Blessings : For which also , The Ministers met at Edinburgh in the Commission of the late General Assembly , have Addressed the Lords of Our Privy Council , that a Solemn Day may be set apart , to be Religiously observed throughout this Our Antient Kingdom , for the ends , and in manner above and aftermentioned : Therefore We with advice of the Lords of Our Privy Council , do Appoint and Command that the Thirty Day of November instant be Religiously observed , as a Solemn Day of publick Worship , by all Persons within this Kingdom ; for returning Our most humble and hearty Thanks to GOD , for the foresaids blessings bestowed upon Us and Our People . And because , that notwithstanding of these , and many other Mercies ; yet it hath pleased the same Holy LORD GOD , most Justly for our Sins , to affect both City and Countrey with fore Sickness , and frequent Deaths , and by several other Judgments , specially by frustrating the indeavours that have been made for advancing the Trade of this Nation , to testifie his displeasure against Us. Therefore , We further with Advice sorefaid , Require and Ordain , that on the same Day , Solemn and Fervent Prayers be made to GOD , that he may Mercifully look upon Us , and that all Ranks and Degrees of People , may search and try their ways , and turn unto the LORD , by true and unseigned Repentance , That he may remove Our Sins the procuring cause of all Affictions , and may heal this Land , and take off Diseases from it , and may make Us more Fruitful under the Gospel and means of Grace ; and may bless unto Us what measure of Plenty he hath been pleased to afford us , by the late prosperous Harvest ; and We may no more abuse this his Goodness into Wantonness and Forgetfulness , That he may be Gracious unto Us , and preserve Our Person , and may guide and direct Our Counsells and Actings , for his Glory , and the good of this Our Ancient Kingdom , in all the concerns thereof ; And that it may please GOD yet to Countenance and Bless Indeavours , for advancing the Trade of the Nation ; and that he may Graciously Preserve , Protect ard Direct thes ; e who are Imployed therein , to a happy Issue : And that he may Remember in Mercy , Our distressed Brethren , in other Reformed Churches and put a Period to their Persecutions ; And that he may in the mean time powerfully fortifie them by his Grace , that they may persevere in the Prosession of his Truth , to the end . Which Day of Solemn Worship for Thanksgiving and Prayers , for the Causes and Ends foresaids . We hereby peremptorly Require and Enjoyn to be observed with all Religious exercises suitable to such an Occasion , by all Our good Subjects , Ministers and Others , as they will be answerable at their highest Perill . OUR WILL IS HEREFORE , And We Charge you Strictly , and Command , that incontinent thir Our Letters seen , ye pass to the Mercat-Cross of Edinburgh , and Remanent Mercat-Crosses of the hail head Burghs of the several Shires and Stewartries within this Kingdom ; and there in Our Name and Authority , by open Proclamation , make Intimation hereof , that none pretend Ignorance ; And ordains Our Solicitor to cause Transmit Copies hereof to the Sheriffs of the several Shires and Stewarts of Stewartries or their Deputs and Clerks , to be by them published at the Mercat-Crosses of their Head Burghs , upon Receipt thereof ; And immediatly sent to the several Ministers , to the effect , the same may be Intimat and Bead in their several Paroch Churches , upon the LORDS Day Immediatly Preceeding the said thirtie Day of November Instant , and ordains thir Presents to be Printed and Published . Given under Our Signet at Edinburgh the Eight Day of November , and of Our Reign the Eleventh Year , 1699. Per Actum Dominorum Secreti Concilii . GILB . ELLIOT Cls. Sti Concilii . GOD Save the KING . EDINBURGH Printed by the Heirs and Successors of Andrew Anderson , Printer to the Kings most Excellent Majesty , Anno Domini , 1699. 
B05617	----	A proclamation for a solemn thanksgiving. Scotland. Privy Council. 1693 Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05617 Wing S1804 ESTC R183482 52529284 ocm 52529284 179052 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05617) Transcribed from: (Early English Books Online ; image set 179052) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2776:41) A proclamation for a solemn thanksgiving. Scotland. Privy Council. Scotland. Sovereign (1689-1694 : William and Mary) 1 sheet ([1] p.) Printed by the heir of Andrew Anderson, Printer to their most excellent Majesties, Edinburgh : Anno Dom. 1693. Caption title. Initial letter. Dated: Given under Our Signet at Edinburgh, the eighth day of November, and of Our Reign the fifth year, 1693. Signed: Gilb. Elliot. Cls. Sti. Concilii. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers -- Law and legislation -- Scotland -- Early works to 1800. Public worship -- Scotland -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-01 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A PROCLAMATION for a Solemn Thanksgiving . WILLIAM aud MARY by the Grace of God , King and Queen of Great Brittain , France and Ireland , Defenders of the Faith : To Our Lyon King at Arms , and his Brethren ; Heraulds , Macers of Our Privy Council , Pursevants , or Messengers at Arms ; Our Sheriffs in that part , Conjunctly and Severally , specially Constitute , Greeting ; For as much , as We and all Our good Subjects , are in Duty bound , to return Praise and Glory to God , by a Day of solemn Thanksgiving , for His manifold Blessings bestowed upon Us , and Our Kingdoms : and particularly , that He hath been pleased to preserve Our Royal Person , from the many and great Danger : of War We were necessarly exposed to , for the Defence and Protection of the Protestant Religion , and Our Government , against the Designs and Attempts of all Our Enemies , during Our last Campaign in Flanders , and to restore and bring back Our Royal Person in safety to Our Kingdoms , to the great Satisfaction and Joy of all Our good Subjects ; And that also the Ministers assembled in the Synod of Lothian , and Tueeddale , and such as Correspond with them from several other Synods , have Moved to the Lords of Our Privy Council , that a Solemn Day of publick Thanksgiving , may be set apart for the Causes foresaids , to be religiously observed throughout this Our Ancient Kingdom . Therefore , We , with Advice of the Lords of Our Privy Council , do Appoint and Command , that the sixteenth day of November current , for all within the Town of Edinburgh , and Suburbs thereof ; and the Shires of Edinburgh , Haddington and Linlithgow ; the Sheriffdom of Berwick , and Shires of Fyse Stirling , Kinross and Clackmannan . And the twentythird day of the said Month for all the rest of this Our Ancient Kingdom , to be Religiously and Devoutely observed , as a Solemn Day of publict Thanksgiving , by all Persons within this Kingdom , In all Churches and Meeting-houses , for returning most humble and hearty Thanks to Almighty God , for the signal Blessings and Deliverances already bestowed upon Us , and Our people : And to implore the increase and continuance thereof . And that His Divine Presence , with a Spirit of Counsel and Wisdom , may direct and assist us in all our Consultations and Undertakings , at home and abroad , in time coming . And to the effect Our pleasure in the Premisses may be known , OUR WILL IS HEREFORE , and we Charge you strictly ; and Command , that incontinent these Our Letters seen , ye pass to the Mercat Cross of Edinburgh , and remanent Mercat Crosses of the whole head Burghs of the several Shires and Srewartries within this Kingdom , and there , in Our Name and Authority , make Publication hereof , that none may pretend ignorance : And ordains Our Solicitor to cause make Intimation hereof , to the Ministers within the Town of Edinburgh , and Suburbs , by sending Copies to them , or any other way he thinks fit ; and to cause send printed Copies hereof , to the Sheriffs of the several Shires , and Stewarts of the Stewartries foresaids , whom we ordain to see the same published , and appoints them to send Doubles thereof , to all Ministers in Churches and Meeting-houses , within their Respective Jurisdictions , that upon the Lords Day , immediatly preceeding the respective Days foresaids , the same may be intimat and read in every paroch Church and Meeting-house : certifying all such who shall contemn or neglect so religious and important a Duty , as the Thanksgiving hereby appointed is , they shall be proceeded against and punished as Contemners of Our Authority , and as highly disaffected to Our Persons and Government , and ordains these Presents to be printed . Given under Our Signet at Edinburgh , the eighth day of November , and of Our Reign the Fifth Year , 1693 . Per Actum Dominorum Secreti Concilii . & In Supplementum Signeti . GILB . ELLIOT . Cls. Sti. Concilii . God Save King William and Queen Mary . Edinburgh , Printed by the Heir of Andrew Anderson , Printer to Their Most Excellent Majesties , Anno DOM. 1693. 
A63668	----	A choice manual containing what is to be believed, practised, and desired or prayed for; the prayers being fitted to the several days of the week. Also festival hymns, according to the manner of the ancient church. Composed for the use of the devout, especially of younger persons, by Jeremy Taylor, D.D. Taylor, Jeremy, 1613-1667. 1677 Approx. 237 KB of XML-encoded text transcribed from 116 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A63668 Wing T292 ESTC R219156 99830672 99830672 35125 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63668) Transcribed from: (Early English Books Online ; image set 35125) Images scanned from microfilm: (Early English books, 1641-1700 ; 2080:16) A choice manual containing what is to be believed, practised, and desired or prayed for; the prayers being fitted to the several days of the week. Also festival hymns, according to the manner of the ancient church. Composed for the use of the devout, especially of younger persons, by Jeremy Taylor, D.D. Taylor, Jeremy, 1613-1667. Duppa, Brian, 1588-1662. Guide for the penitent: or, A modell drawn up for the help of a devout soul wounded with sin. The eleventh edition. [12], 216 p. : ill. printed by J. Grover, for R. Royston, bookseller to his most Sacred Majesty, London : 1677. Half title: The golden grove. The eleventh edition. Includes additional title page (A1v), engraved: The guide of instant-devotion together with A guide for the penitent. "A guide for the penitent. .." has a separate dated title page; pagination and register are continuous. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature -- Early works to 1800. Prayer-books -- Early works to 1800. Catechisms, English -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-00 Aptara Keyed and coded from ProQuest page images 2001-08 Kirk Davis Sampled and proofread 2005-03 Ben Griffin Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A CHOICE MANUAL , Containing What is to be Believed , Practised , and Desired or Prayed for ; the Prayers being fitted to the several Days of the Week . ALSO FESTIVAL HYMNS , According to the Manner of the ANCIENT CHURCH . Composed for the use of the Devout , especially of younger Persons , By Jeremy Taylor , D. D. LONDON , Printed , by J. Grover , for R. Royston , Bookseller to his most Sacred Majesty . 1677. THE Golden Grove . The Eleventh Edition . THE GUIDE of Infant-Devotion together with a Guide for the PENITENT A CHOICE MANUAL , Containing What is to be Believed , Practised , and Desired or Prayed for ; the Prayers being fitted to the several Days of the Week . ALSO FESTIVAL HYMNS , According to the Manner of the ANCIENT CHURCH . Composed for the use of the Devout , especially of younger Persons , By Jeremy Taylor , D. D. LONDON , Printed , by J. Grover , for R. Royston , Bookseller to his most Sacred Majesty . 1677. TO THE Pious and Devout . READER IN this sad declension of Religion , the Seers , who are appointed to be the Watchmen of the Church , cannot but observe that the Supplanters and Underminers are gone out , and are digging down the foundations ; and having destroy'd all publick forms of Ecclesiastical Government , discou●…tenanc'd an excellent , Liturgie , taken off the hinges of Unity , disgrac'd the Articles of Religion , polluted publick Assemblies , taken away all cognizance of Schism , by mingling all Sects , and giving Countenance to that against which all Power ought to stand upon their guard . There is now nothing left , but that we take care that men be Christians : For concerning the Ornament and advantages of Religion , we cannot make that provision we desire ; Incertis de salute de gloria minime certandum . For since they who have seen Jerusalem in prosperity , and have forgotten the order of the Morning and Evening Sacrifice , and the beauty of the Temple will be tempted to neglect so excellent a ministration , and their assembling themselves together for peace , and holy Offices , and be content with any thing that is brought to them , though it be but the husks and acorns of Prodigals and Swine , so they may enjoy their Lands and their Money with it ; we must now take care that the young men , who were born in the Captivity , may be taught how to Worship the God of Israel after the manner of their fore-fathers , till it shall please God that Religion shall return into the Land , and dwell safely , and grow prosperously , But never did the excellency of Episcopal Government apppear so demonstratively and conspicuously as now : Under their conduct and order we had a Church so united , so orderly , so govern'd , a Religion so setled , Articles so true , sufficient , and confess'd Canons so prudent and so obey'd , Devotions so regular and constant , Sacraments so adorn'd and ministred , Churches so beauteous and religious , Circumstances of Religion so grave and prudent , so useful and apt for edification , that the enemies of our Church , who serve the Pope in all things , and Jesus Christ in some , who dare transgress an Institution and Ordidinance of Christ , but dare not break a Canon of the Pope , did despair of prevailing against Us and Truth , and knew no hopes but by setting their faces against us to destroy this Government , and then they knew they should triumph without any enemy : so Balaam the Son of Bosor was sent for , to curse the People of the Lord , in hope that the son of Zippor might prevail against them that had long prospered under the Conduct of Moses and Aaron . But now instead of this excellency of Condition and Constitution of Religion , the people are fallen under the Harrows and Saws of impertinent and ignorant Preachers , who think all Religion is a Sermon , and all Sermons ought to be Libels against Truth and old Governours , and expound Chapters that the meaning may never be understood , and pray , that they may be thought able to talk , but not to hold their peace , they casting not to obtian any thing but Wealth and Victory , Power and Plunder : and the People have reap'd the fruits apt to grow upon such Crab-stocks ; they grow idle and false , hypocrites and careless , they deny themselves nothing that is pleasant , they despise Religion , forget Government , and some never think of Heaven , and they that do , think to go thither in such paths which all the Ages of the Church did give men warning of , lest they shoul that way go to the Devil . But when men have try'd all that they can , it is to be supposed they will return to the excellency and advantages of the Christian Religion , as it is taught by the Church of England ; for by destroying it no end can be serv'd but of Sin and Folly , Faction and Death eternal . For besides that no Church , that is enemy to this , does worship God in that truth of Propositions , in that unblameable and pious Liturgie , and in preaching the necessities of holy life , so much as the Church of England does ; besides this ( I say ) it cannot be persecuted by any Governour that understands his own Interest , unless he be first abused by false Preachers , and then prefers his secret Opinion before his publick Advantage . For no Church in the World is so great a friend to Loyalty and Obedience as she , and her Sisters of the same perswasion . They that hate Bishops have destroy'd Monarchy , and they that would erect an Ecclestical Monarchy must consequently subject the temporal to it ; and both one and the other would be supream in Consciences : and they that govern there with an opinion that in all things they ought to be attended to , will let their Prince govern others , so long as he will be rul'd by them . And certainly for a Prince to persecute the Protestant Religion , is as if a Physician should endeavour to destroy all Medicaments , and Fathers kill their Sons , and the Master of Ceremonies destroy all Formalities and Courtships , and as if the Pope should root out all the Ecclesiastick State. Nothing so combines with Government , if it be of God's appointment , as the Religion of the Church of England , because nothing does more adhere to the Word of God , and disregard the crafty advantages of the World. If any man shall not decline to try his Title by the Word of God , it is certain there is not in the world a better guard for it than the true Protestant Religion , as it is taught in our Church . But let things be as it please God ; it is certain that in that day when Truth gets her Victory , in that day we shall prevail against all God's enemies and ours , not in the purchaces and perquisites of the world , but in the rewards and returns of Holiness and Patience , and Faith and Charity ; for by these we worship God , and against this Interest we cannot serve any thing else . In the mean time we must by all means secure the founndation , and take care that Religion may be conveyed in all its material parts the same as it was , but by new and permitted instruments . For let us secure that our young men be good Christians , it is easy to make them good Protestants , unless they be abus'd with prejudice , and suck venom with their milk ; they cannot leave our Communion till they have reason to reprove our Doctrine . There is therefore in the following pages a Compendium of what we are to Believe , what to do , and what to Desire . It is indeed very little ; but it is enough to begin with , and will serve all persons so long as they need milk , and not strong meat . And he that hath given the following Assistances to thee , desires to be even a door-keeper in God's House , and to be a servant of the meanest of God's servants , and thinks it a worthy employment to teach the most ignorant , and make them to know Christ , though but in the first rudiments of a holy Institution . This only he affirms , that there is a more solid comfort and material support to a Christian spirit in one article of Faith , in one period of the Lord's Prayer , in one Holy Lesson , than in all the disputes of impertinent people , who take more pains to prove there is a Purgatory , than to perswade men to avoid Hell : And that a plain Catechism can more instruct a Soul , than the whole day's prate which some daily spit forth , to bid them get Christ , and persecute his Servants . Christian Religion is admirable for its wisdom , for its simplicity ; and he that presents the following Papers to thee , designs to teach thee as the Church was taught in the early days of the Apostles ; to believe the Christian Faith , and to understand it ; to represent plain Rules of good Life ; to describe easie Forms of Prayer ; to bring into your Assemblies Hymns of Glorification and Thanksgiving , and Psalms of Prayer . By these easy paths they lead Christ's little ones into the Fold of their great Bishop : and if by this any service be done to God , any ministery to the Soul of a Child or an ignorant Woman , it is hoped that God will accept it : and it is reward enough , if by my Ministery God will bring it to pass that any Soul shall be instructed , and brought into that state of good things , that it shall rejoyce for ever . But do thou pray for him that desires this to thee , and endeavours it , Jer. Taylor . CREDENDA , OR , What is to be Believed . A SHORT CATECHISM For the Institution of young persons in the Christian Religion . Quest. IN what does true Religion consist ? Answ. In the knowledge of the one true God , and , whom he hath sent Jesus Christ , and in the worshipping and serving them . Quest. What doest thou believe concerning God ? Answ. 1. That there is is a God : 2. That he is One , 3. Eternal , 4. Almighty : 5. That he hath made all the world : 6. That he knows all things : 7. That he is a Spirit ; not of any shape , or figure , or parts , or body : 8. That he is present in all places : 9. That his seat is in Heaven , and he governs all the world , so that nothing happens without his order and leave : 10. That he is the Fountain of Justice , 11. Of Mercy , 12. of Bounty or Goodness : 13. That he is unalterably happy , and infinitely perfect : 14. That no evil can come near him : 15. And he is the Rewarder of them that diligently seek him . Quest. What other Mystery is revealed concerning God ? Answ. That God being one in Nature , is also three in Person ; expressed in Scripture by the names of [ Father , Son , and Holy Spirit . ] The first Person being known to us by the name of [ The Father of our Lord Jesus Christ. ] The second Person is called [ The son , and the Word of the Father . ] The third is [ The Spirit and promise of the Father . ] And these are Three and One after a secret manner , which we must believe , but cannot understand . Quest. What is this God to us ? Answ. He is our Creator and Father , and therefore he is our Lord ; and we are his Creatures , his Sons , and his Servants . Quest. Wherefore did God create and make us ? Answ. That we might do him honour and service , and receive from him infinite felicities . Quest. How did God make man ? Answ. By the Power of his word out of the slime of the Earth , and he breathed into him the breath of life . Quest. Was man good or bad when God made him ? Answ. Man was made pure and innocent . Quest. How then did man become sinful and miserable ? Answ. By listening to the whispers of a tempting spirit , and breaking an easy Commandment which God gave him as the first tryal of his obedience . Quest. What evils and chages followed this Sin , Answ. Adam , who was the first man and the first sinner , did both for himself and his posterity fall into the state of death , of sickness and misfortunes , and disorder both of Body and Soul : we were thrown out of Paradise , and lost our Immortality . Quest. Was man left in these evils without Remedy ? Answ. No ; but God , pitying his creature promised , That of the seed of the Woman he would raise up a Saviour and Redeemer , who should restore us to God's favour , and to the felicity which we lost . Quest. How did God perform the promise ? Answ. By sending Jesus Christ to take upon him our nature , to die for our sins , to become our Lord , and the Author of holiness , and life , and Salvation to mankind . Quest. Who is Jesus Christ ? Answ. He is the Son of God , the Second Person of the holy Trinity , equal with the Fathe , rtrue God without beginning of life or end of daies . Quest. How then could he be our Redeemer , and the promised seed of the Woman ? Answ. The Son of God in the fulness of time , by the miracles of his Mercy , took upon him Humane nature , and united it after a wonderful manner to his Godhead ; so that he was both God and Man. He was born of a Virgin , who conceived him not by any natural means , but by the power of the holy Ghost , and was called Jesus Christ ; and his Mother's name was Mary of the seed of Abraham , of the family of David . And all these things came to pass when Augustus Caesar was Lord of the Roman Empire . Quest. How did Jesus Christ work this promised Redemption for us ? Answ. By his holy and humble life , and his obedient dying a painful death for us upon the Cross. Quest. What benefits do we receive by the life and death of Jesus Christ ? Answ. We are instructed by his Doctrine , encouraged by his excellent Example , we are reconciled to God by his death ; He hath given us an excellent Law , and glorious Promises , and himself hath received power to make good all those Promises to his Servants , and fearfully to destroy them that will not have him to reign over them . Quest. What Promises hath Jesus Christ made us in the Gospel ? Answ. He hath promised to give us all that we need in this life ; That every thing shall work together for our good ; That he will be with us in tribulation and persecution . He hath promised his Graces and his holy Spirit to enable us to do our duty ; and if we make use of these Graces , he hath promised to give us more . He hath promised to forgive us our sins ; to hear our prayers ; to take the sting of death from us ; to keep our souls in safe custody after death ; and in his due time to raise our bodies from the grave , and to joyn them to our Souls , and to give us eternal life , and joys that shall never cease . Quest. How is Jesus Christ able to do all this for us ? Answ. When he had suffered death , and was buried three days , God raised him up again , and gave him all power in Heaven and Earth made him head of the Church , Lord of Men and Angels , and the judge of the quick and dead . Quest. By what means doth Jesus Christ our Lord convey all these Blessings to us ? Answ. Jesus Christ had three Offices , and in all he was Mediator between God and man ; He is our Prophet , our Priest , and our King. Quest. What was his Office as he was a Phophet ? Answ. This Office he finished on earth ; beginning when he was thirty years old to ●…each the Gospel of the Kingdom , Faith and Repentance . Quest. When began his Priestly Office ? and wherein does it consist ? Answ. It began at his death ; for he was himself the Priest and the Sacrifice , offering himself upon the Altar of the Cross for the sins of all the World. Quest. Did his Priestly Office then cease ? Answ. No : He is a Priest for ever , that is , unto the end of the world , and represents the same Sacrifice to God in Heaven , interceding and praying continually for us in the virtue of that sacrifice , by which he obtains relief of all our necessities . Quest. What doth Christ in Heaven pray for on our behalf ? Answ. That our sins may be pardoned , our infirmities pitied , our necessities relieved , our persons defended , our temptations overcome , that we may be reconciled to God , and be saved . Quest. How is Jesus Christ also our King ? Answ. When he arose from his grave , and had for forty days together conversed with his Disciples , shewing himself alive by many infallible tokens , he ascended into Heaven , and there sits at the right hand of God , all things being made subject to him , Angels , and Men , and Devils , Heaven and Earth , the Elements , and all the Creatures ; and over all he reigns , comforting and defending his elect , subduing the power of the Devil , taking out the sting of Death , and making all to serve the Glory of God , and to turn to the good of his Elect. Quest. How long must his Kingdom last ? Answ. Till Christ hath brought all his enemies under his feet , that is , till the day of judgment : in which Day shall be performed the greatest acts of his Kingly power ; for then he shall quite conquer Death , triumph over the Devils , throw his enemies into Hell-fire , and carry all his Elect to never-ceasing glories : and then he shall deliver up the Kingdom to his Father , that God may be all in all . Quest. How is Christ a Mediator in all these Offices . Answ. A Mediator signifies one that stands between God and us . As Christ is a Prophet , so he taught us his Father's will , and ties us to obedience : As he is a Priest , he is our Redeemer , having paid a price for us even his most precious blood ; and our Advocate , pleading for us , and mediating our Pardon and Salvaon : As he is a King , so he is our Lord , our Patron , and our Judge ; yet it is the Kingdom of a Mediator , that is , in order to the world to come , but then to determine and end . And in all these he hath made a Covenant between God and us of an everlasting interest . Quest. What is the Covenant which Jusus Christ our Mediator hath made between God and us ? Answ. That God will write his Laws in our hearts , and will pardon us and defend us , and raise us up again at the last day , and give us an inheritance in his Kingdom . Quest. To what Conditions hath he bound us on our parts . Answ. Faith and Repentance . Quest. When do we enter into this Covenant ? Answ. In our Baptism , and at our ripe years , when we understand the secrets of the kingdom of Christ , and undertake willingly what in our names was undertaken for us in our infancy . Quest. What is the Covenant of Faith which we enter into in Baptism ? Answ. We promise to believe that Jesus Christ is the Messias , or he that was to come into the world ; That he is the Anointed of the Lord , or the Lord 's Christ ; That he is the Son of God , and the Son of the Virgin Mary ; That he is God incarnate , or God manifested in the flesh ; That he is the Mediator between God and Man ; That he died for us upon the Cross , and rose again the third day , and ascended into Heaven , and shall be there till the day of Judgment ; that then he shall be our Judge ; in the mean time he is the King of the world , and head of the Church . Quest. What is the Covenant of Repentance ? Answ. We promise to leave all our sins , and with a hearty and sincere endeavour to give up our will and affections to Christ , and do what he hath commanded ( according to our power and weakness . ) Quest. How if we fail of this Promise through infirmity , and commit sin ? Answ. Still we are within the Covenant of Repentance , that is , within the promise of pardon , and possibility of returning from dead works and mortifying our lusts : and though this be done after the manner of men , that is , in weakness , and with some failings ; yet our endeavour must be hearty , and constant , and diligent , and our watchfulness and prayers for pardon must be lasting and persevering . Quest. What Ministeries hath Christ appointed to help us in this duty ? Answ. The Ministery of the Word and Secraments , which he will accompany with his Grace and his Spirit . Quest. What is a Sacrament ? Answ. An outward Ceremony ordained by Christ , to be a sign and a means of conveying his grace unto us . Quest. How many Sacraments are ordained by Christ ? Answ. Two : Baptism , and the Supper of our Lord. Quest. What is Baptism ? Answ. An outward washing of the Body in Water , in the Name of the Father , Son , and Holy Ghost : in which we are buried with Christ in his death , after a Sacramental manner , and are made partakers of Christ's Death and of his Resurrection , teaching us , that we should rise from the death of Sin to the life of Righteousness . Quest. VVhat is the Sacrament of the Lords Supper ? Answ. A ceremony of eating Bread and drinking Wine , being blessed and consecrated by God's Minister in publick Assemblies , in remembrance of Christ's Death and Passion . Quest. What benefits are done unto us by this Sacrament ? Answ. Our Souls are nourished by the Body and Blood of Christ , our Bodies are sealed to a Blessed Resurrection and to Immortality ; our Infirmities are strengthned , our Graces encreased , our Pardon made more certain : and when we present our selves to God , having received Christ's Body within us , we are sure to be accepted , and all the good prayers we make to God for our selves and others are sure to be heard . Quest. Who are fit to receive this Sacrament ? Answ. None but baptized Christians , and such as repent of their Sins , and heartily purpose to lead a good Life . Quest. What other Ministeries hath Christ ordained in his Church to help us , and to bring so many great purposes to pass ? Answ. Jesus Christ hath appointed Ministers and Embassadors of his own , to preach his word to us , to pray for us , to exhort and to reprove , to comfort and instruct , to restore and reconcile us , if we be overtaken in a fault , to visit the sick , to separato the vile from the precious , to administer the Sacraments , and to watch for the good of our Souls . Quest. What are we tied to perform towards them ? Answ. To pay them honour and maintenance , to obey them in all things according to the Gospel , and to order our selves so that they may give account of our Souls with chearfulness and joy . Quest. Which are the Commandments and Laws of Jesus Christ ? Answ. They are many , but easy ; holy , but very pleasant to all good minds , to such as desire to live well in this world and in the world to come : and they are set down in the Sermons of our Blessed Lord and of his Apostles ; but especially in the 5 , 6 , 7. Chapters of S. Matthew . AN EXPOSITION OF The Apostles Creed I Believe in God , I Believe that there is a God , who is one , true , supreme and alone , infinitely wise , just , good , free , eternal , immense and blessed , and in him alone we are to put our trust . The Father Almighty , I believe that he is ( 1. ) the Father of our Lord Jesus Christ , and ( 2. ) of all that believe in him , whom he hath begotten by his Word , and adopted to the inheritance of Sons : and because he is our Father , he will do us all that good ; to which we are created and designed by Grace ; and because he is Almighty , he is able to perform it all ; and therefore we may safely believe in him and relie upon him . Maker of Heaven & Earth . He made the Sun and the Moon the Stars , and all the Regions of Glory ; he made the Air , the Earth and the Water , and all that live in them ; he made Angels and Men : and he who made them does , and he only can preserve them in the same being , and thrust them forwards to a better . He that preserves them does also govern them , and intends they should minister to his Glory : and therefore we are to do worship and obedience to him in all that we can , and that he hath commanded . And in Jesus Christ , I also believe in Jesus Christ , who is and is called a Saviour , and the Anointed of the Lord , promised to the Patriarchs , whom God anointed with the Holy Spirit and with power , to become the Great Prophet , and declarer of his Father's Will to all the world ; telling us how God will be worshipped and served : he is anointed to be the Mediator of the New Covenant , and our High-Priest , reconciling us to his Father by the Sacrifice of himself ; and to be the Great King of all the world . And by this Article we are Christians , who serve and worship God the Father through Jesus Christ. His only Son. Jesus Christ is the Son of God , he alone , of him alone . For God by his Holy Spirit caused him to be born of a Virgin ; by his power he raised him from the dead , and gave him a new Birth or being in the Body . : he gave him all power , and all excellency . And beyond all this , he is the express Image of his person , the brightness of his glory , equal to God , beloved before the beginning of the world , of a nature perfectly Divine , very God by essence , and very Man , by assumption : as God , all one in nature with the Father , and as Man , one Person in himself . Our Lord ; Jesus Christ , God's only Son , is the Heir of all things and persons in his Father's house : All Angels and Men are his servants , and all the Creatures obey him . We are to believe in him , and by Faith in him onely and in his name we shall be saved . Who was conceived by the Holy Ghost , I believe that Jesus Christ was not begotten of a Man , nor born by natural means , but that a Divine Power from God [ God 's Holy Spirit ] did overshadow the Virgin-Mother of Christ , and made her in a wonderful manner to conceive Jesus in her womb ; and by this his admirable manner of being conceived he was the Son of God alone , and no Man was his Father . Born of the Virgin Mary , Though God was his Father , and he begat him by the power of the Holy Ghost , and caused him miraculously to begin in the womb of his Mother ; yet from her he also derived his humane Nature , and by his Mother he was of the Family of King David , and called the Son of Man ; his Mother being a holy person , not chosen to this great honour for her wealth or beauty , but by the good will of God , and because she was of rare exemplar modesty and humility : and she received the honour of being a Mother to the Son of God , and ever a Virgin , and all generations shall call her blessed . Suffered under Pontius Pilate . After that Jesus passed through the state of Infancy and Childhood , being subject to his Parents , and working in an humble . Trade to serve his own and his Mother 's needs , he grew to the estate of a man : he began to preach at the age of thirty years , and having for about three years and a half Preached the Gospel , and taught us his Father's will , having spoken the Gospel of his Kingdom , and revealed to us the secrets of Eternal life , and Resurrection of the Dead , Regeneration , and Renewing by the Holy , Spirit , perfect Remission of sins , and Eternal Judgment ; at last , that he might reconcile the world to his Father , he became a Sacrifice for all our sins , and suffered himself to be taken by the malicious Jews , and put to a painful and shameful death ; they being envious at him for the number of his Disciples , and the reputation of his person , the innocence of his life , the mightiness of his Miracles , and the power of his Doctrine : and this Death he suffered when Pontius Pilate was Governour of Judea . Was crucified . Jesus Christ being taken by the Rulers of the Jews , bound and derided , buffeted and spit upon , accused weakly and persecuted violently ; at last , wanting matter and pretences to condemn him , they asked him of his person and office ; and because he affirmed that great Truth , which all the world of good men long'd for , that he was the Messias , and designed to sit on the right hand of the Majesty on high , they resolved to call it Blasphemy , and delivered him over to Pilate , and by importunity and threats forced him , against his Conscience , to give him up to be scourged , and then to be Crucified . The Souldiers therefore mocking him with a Robe and Reed , and pressing a Crown of thorns upon his head , led him to the place of his death ; compelling him to bear his Cross , to which they presently nail'd him ; on which for three hours he hanged in extreme torture , being a sad spectacle of the most afflicted and the most innocent person of the whole world . Dead , When the Holy Jesus was wearied with tortures , and he knew all things were now fulfilled , and his Father's wrath appeased towards Mankind , his Father pitying his innocent Son groaning under such intolerable miseries , hastned his Death ; and Jesus commending his Spirit into the hands of his Father , cried with a loud voice , bowed his head , and died , and by his death sealed all the Doctrines and Revelations which he first taught the world and then confirmed by his Bloud . He was consecrated our merciful High-Priest , and by a feeling of our miseries and temptations , became able to help them that are tempted ; and for these his sufferings was exalted to the highest Throne , and seat of the right hand of God ; and hath shewn , that to Heaven there is no surer way than suffering for his Name ; and hath taught us willingly to suffer for his sake , what himself hath already suffered for ours . He reconciled us to God by his Death led us to God , drew us to himself , redeemed us from all iniquity , purchased us for his Father , and for ever made us his servants and redeemed ones , that we being dead unto sin , might live unto God. And this Death , being so highly beneficial to us , he hath appointed means to apply to us , and to represent to God for us in the Holy Sacrament of his last Supper . And upon all these considerations , that Cross which was a smart and shame to our Lord , is honour to us , and as it turned to his Glory , so also to our Spiritual advantages . And Buried . That he might suffer every thing of humane nature , he was by the care of his Friends and Disciples , by the leave of Pilate , taken from the Cross , and embalmed , ( as the manner of the Jews was to bury ) and wrapp'd linnen , and buried in a new grave hewn out of a Rock . And this was the last and lowest step of his Humiliation . He descended into Hell. That is He went down into the lower parts of the earth , ( as himself called it ) into the heart of the earth ; by which phrase the Scripture understands the state of Separation , or of Souls severed from their Bodies . By this his descending to the land of darkness , where all things are forgotten , he sanctified the state of Death & Separation , that none of his servants might ever after fear the jaws of Death and Hell ; whither he went , not to suffer torment , ( because he finished all that upon the Cross ) but to triumph over the gates of Hell , to verifie his Death , and the event of his sufferings , and to break the iron bars of those lower prisons , that they may open and shut hereafter only at his command . The third day he rose again from the Dead . After our Lord Jesus had abode in the grave the remaining part of the day of his Passion , and all the next day , early in the morning upon the third day , by the power of God , he was raised from Death and Hell to Light and Life , never to return to death any more , and is become the first-born from the dead , the first-fruits of them that slept : and although he was put to death in the flesh , yet now , being quickned in the Spirit , he lives for ever . And as we all die in Adam , so in Christ we all shall be made alive ; but every man in his own order : Christ is the first ; and we , if we follow him in the Regeneration , shall also follow him in the Resurrection . He ascended into Heaven , When our dearest Lord was risen from the Grave , he conversed with his Disciples for forty days together , often shewing himself alive by infallible proofs , and once to five hundred of his Disciples at once appearing . Having spoken to them fully concerning the affairs of the Kingdom , and the Promise of the Father ; leaving them some few things in charge for the present , he solemnly gave them his Blessing , and in the presence of his Apostles was taken up into Heaven by a bright Cloud and the Ministery of Angels , being gone before us , to prepare a place for us above all Heavens , in the presence of his Father , and at the foot of the Throne of God. From which glorious presence we cannot be kept by the change of Death and the powers of the Grave , nor the depth of Hell , nor the height of Heaven ; but Christ being lifted up shall draw all his Servants unto him . And sitteth at the right hand of God the Father Almighty . I believe that Jesus Christ sitteth in Heaven above all Principalities and Powers , being exalted above every Name that is named in Heaven and Earth , that is above every creature above and below , all things being put under his feet . That he is always in the presence of his Father , interceding for us , and governs all things in Heaven and Earth , that he may defend his Church , and adorn her with his Spirit , and procure and effect her eternal Salvation , There he sits and reigns as King , and intercedes as our High-Priest . He is a Minister of the Sanctuary , and of the true Tabernacle which God made , and not man , the Author and Finisher of our Faith , the Captain of our Confession , the great Apostle of our Religion , the Great Bishop of our Souls , the Head of the Church , and the Lord of Heaven and Earth . And therefore to him we are to pay Dvino Worship , Service and Obedience ; and we must believe in him , and in God by him , and rely entirely on the mercies of God through Jesus Christ. From thence he shall come In the Clouds shining , and adorned with the glory of his Father , attended by millions of bright Angels , with the voice of an Archangel , and a shout of all the Heavenly , Army , the Trump of God ; and every eye shall see him , and they that pierced his hands and his ●…eet shall behold his Majesty , his Terror , and his Glory : and all the families of the earth shall tremble at his presence , and the powers of Heaven shall be shaken , and the whole earth and sea shall be broken in pieces and confusion ; for then he shall come to put an end to this world , and To Judge the Quick and the Dead . For the Father judgeth no man , but hath given all judgment to his Son. And at this day of Judgment the Lord Jesus shall sit in the Air in a glorious Throne ; and the Angels having gathered together God's Elect from the four corners of the world , all the kindreds of the earth , being brought before the Judgment-seat , shall have the Records of their Conscience laid open , that is , all that ever they thought , or spake , or did , shall be brought to their memory , to convince the wicked of the Justice of the Judge in passing the fearful Sentence upon them , and glorify the mercies of God towards his Redeemed ones : and then the righteous Judge shall condemn the wicked to the portion of Devils for ever , to a state of torments , the second , and eternal , and intolerabl death ; and the godly , being placed on his right hand , shall hear the blessed Sentence of absolution , and shall be led by Christ to the participation of the glories of his Father's Kingdom for ever and ever . Amen . I believe in the Holy Ghost [ or ] the Holy Spirit . Who is the third Person of the holy , undivided , ever-blessed Trinity , which I worship and adore and admire , but look upon with wonder , and am not in a capacity to understand . I believe that the Holy Spirit into whose name , as of the Father and the Son , I was baptized , is the heavenly Author , the Captain , the Teacher , and the Witness of all the Truths of the Gospel : that as the Father sent the Son , so the Son from Heaven sent the holy Spirit to lead the Church into all truth , to assist us in all Temptations , and to help us in the purchase of all Vertue . This Holy Spirit proceeds from the Father , and our Lord Jesus received him from his Father , and sent him into the world ; who receiving the things of Christ and declaring the same excellent Doctrines , speaks whatsoever he hath heard from him ; and instructed the Apostles , and builds the Church ; and produces Faith , and confirms our Hope , and increases Charity . And this Holy Spirit our blessed Lord hath left with his Church for ever , by which all the servants of God are enabled to do all things necessary to Salvation , which by the force of Nature they cannot do : and we speak by the Spirit , and work by the Spirit , when by his assistances any ways imparted to us we speak or do any thing of our duty . He it is who enlightens our Understanding , sanctifies our Will , orders and commands our affections ; he comforts our sorrows , supports our spirits in trouble , and enables us by Promises , and Confidences , and Gifts , to suffer for the Lord Jesus and the Gospel . And all these things God the Father does for us by his Son , and the Son by the Holy Spirit , and the Holy Spirit by all means within and without , which are operative upon and proportionable to the nature of reasonable creatures . This is he who works Miracles , gives the gifts of Prophecy and of Interpretation , that teaches us what and how to pray , that gives us Zeal and holy Desires ; who sanctifies Children in Baptism , and confirms them with his grace in Comfirmation , and reproves the world , and consecrates Bishops and all the Ministers of the Gospel , and absolves the Penitent , and Blesses the Obedient , and comforts the Sick , and excommunicates the Refractory , and makes intercession for the Saints : that is , the Church and those whom he hath Blessed , appointed and sanctified to these purposes , do all these Ministeries by his Authority and his Commandment and his Aids . This is he that testifies to our Spirits that we are the Sons of God , and that makes us to cry , Abba , Father ; that is , who inspires into us such humble confidences of our being accepted in our hearty and constant endeavours to please God , that we can with chearfulness and joy call God our Father , and expect and hope for the portion of Sons both here and hereafter , and in the certainty of this hope , to work out our Salvation with fear and reverence , with trembling and joy , with distrust of our selves and mighty confidence in God. By this holy and ever-blessed Spirit several persons in the Church , and every man in his proportion , receives the gifts of Wisdom , and Utterance , and Knowledge , and Interpretation , and Prophesie and Healing , and Goverement , and discerning of Spirits , and Faith , and Tongues , and whatsoever can be necessary for the Church in several ages and periods , for her beginning , for her continuance , for her in prosperity , and for her in persecution . This is the great Promise of the Father , and it is the gift of God , which he will give to all them that ask him , and who live piously and chastly , and are persons fit to entertain so Divine a Grace . This Holy Spirit God gives to some more , to some less , according as they are capable . They who obey his Motions , and love his presence , and improve his Gifts , shall have him yet more abundantly : but they that grieve the Holy Spirit shall loose that which they have ; and they that extinguish him belong not to Christ , but are in the state of reprobation ; and they that blaspheme this holy Spirit , and call him the spirit of the Devil , or the Spirit of error , or folly , or do malicious despites to him , that is , they who on purpose , considering and chusing , do him hurt by word or by deed , ( so far as lies in them ) shall for ever be separated from the presence of God and of Christ , and shall never be forgiven in this world nor in the world to come . Lastly , this Holy Spirit seals us to the day of Redemption ; that is , God gives us his Holy Spirit as a testimony that he will raise us again at the last day , and give us a portion in the glories of his Kingdom , in the inheritance of our Lord Jesus . The holy Catholick Church . I believe that there is and ought to be a visible company of men professing the service and discipline , that is , the Religion , of the Gospel , who agree together in the Belief of all the Truths of God revealed by Jesus Christ , and in confession of the Articles of this Creed , and agree together in praying and praising God through Jesus Christ , to read and hear the Scriptures read and expounded , to provoke each other to love and to good works , to advance the honour of Christ , and to propagate his Faith and Worship . I believe this to be a Holy Church , Spiritual , and not Civil and Secular , but sanctified by their Profession , and the solemn Rites of it , professing holiness , and separating from the evil manners of heathens and wicked persons , by their laws and institutions . And this Church is Catholick ; that is , it is not confined to the Nation of the Jews , as was the old Religion , but it is gathered out of all Nations , and is not of a differing Faith in differing places , but always did , doth , and ever shall profess the Faith which the Apostles preach'd , and which is contained in this Creed ; with whosoever believes is a Catholick and a Christian , and he that believes not is neither . This Catholick Church I believe , that is , I believe whatsoever all good Christians in all Ages and in all places did confess to be the Catholick and Apostolick Faith. The Communion of Saints , That is , the Communion of all Christians ; because by reason of their holy Faith they are called Saints in Scripture , as being begotten by God into a lively Faith , and cleansed by Believing : and by this Faith , and the Profession of a holy life in obedience to Jesus Christ , they are separated from the world , called to the knowledge of the Truth , justified before God , and indued with the holy Spirit of Grace , foreknown from the beginning of the world , and predestinated by God to be made conformable to the image of his Son , here in holiness of life , hereafter in a life of glory ; and they who are Saints in their belief and profession must be so also in their practice and conversation , that so they may make their calling and election sure , lest they be Saints onely in name and title , in their profession and institution , and not in manners and holiness of living ; that is , lest they be so before men , and not before God. I believe that all people who desire the benefit of the Gospel are bound to have a fellowship and society with these Saints , and communicate with them in their holy things , in their Faith , and in their Hope , and in their Sacraments , and in their Prayers , and in their Publick Assemblies , and in their Government : and must do to them all the acts of Charity and mutual help which they can and are required to : and without this Communion of Saints , and a conjunction with them who believe in God through Jesus Christ , there is no Salvation to be expected ; which Communion must be kept in inward things always and in all persons , and testified by outward acts always , when it is possible , and may be done upon just and holy conditions . The Forgiveness of sins . I believe that all the sins I committed before I came to the knowledge of the Truth , and all the slips of humane infirmity , against which we heartily pray , and watch , and labour , and all the evil habits of which we repent so timely and effectually that we obtain their contrary graces and live in them , are fully remitted by the blood of Christ ; which forgiveness we obtain by Faith and Repentance , and therefore are not justified by the Righteousness of Works , but by the Righteousness of Faith : and we are preserved in the state of forgiveness or justification by the fruits of a lively Faith , and a timely active Repentance . The Resurrection of the Body . I believe that at the last day all they whose sins are forgiven , and who lived and died in the Communion of Saints , and in whom the Holy Spirit did dwell , shall rise from their grves , their dead bones shall live and be clothed with flesh and skin , and their Bodies together with their Souls shall enter into the portion of a new life : and that this body shall no more see corruption , but shall rise to an excellent condition ; it shall be Spiritual , Powerful , Immortal and Glorious , like unto his glorious body , who shall then be our Judge , is now our Advocate , our Saviour and our Lord. And the Life everlasting . I believe that they who have their part in this Resurrection shall meet the Lord in the Air , and when the blessed Sentence is pronounc'd upon them , they shall for ever be with the Lord in joys unspeakable and full of glory , God shall w●…pe all tears from their eyes ; there shall be no fear or sorrow , no mourning or death ; a friend shall never go away from thence , and an enemy shall never enter ; there shall be fulness without want , light eternal brighter then the Sun , day and no night , joy and no weeping , difference in degree and yet all full ; there is love without dissimulation , excellency without envy , multitudes without confusion , musick without discord ; there the Understandings are rich , the Will is satisfied , the Affections are all love and all joy , and they shall reign with God and Christ for ever and ever . Amen . This is the Catholick Faith , which except a man believe faithfully he cannot be saved . Tertull. de velandis Virgin. Regula quidem fidei ●…na omnino est , sola immobilis & irreformabilis , credendi , scilicet , in unicum Deum Omnipotentem , &c. Hac lege fidei manente , caet●…ra jam disciplinae & conversationis admittunt novitatem correctionis , operante , scil . & proficiente usque in finem Gratia Dei. The Rule of Faith is wholly one , unalterable , never to be mended , never changed ; to wit , I believe in God , &c , This Law of Faith remaining , in other things you may encrease and grow . S. Aug. de Fide & Symb. Haec est Fides , quae paucis verbis tenenda in Symbolo Novellis datur . Quae pauca verba fiedelibus not a sunt : ut credendo subjugentur Deo , subjugati recte vivant , recte vivendo cor mundent , corde mundo quod credunt , intelligant . This is the Faith which in few words is given to Novices . These few words are known to all the faithful ; that by believing they may be subject to God , by this subjection they may live well , by living-well they may purifie their hearts , and with pure hearts they may [ relish & ] understand what they do believe . Max. Taurin . de Tradit . Symb. Symbolum tessera est & signaculum , quo inter fideles Perfidosque secernitur . This Creed is the Badge or Cognizance by which the Faithful are discerned from Unbelievers . Hujus Catholici Symboli brevis & perfecta Confessio , quae duodecim Apostolorum totidem est signata sententiis , tam instructa est in munitione coelesti , ut omnes Haereticorum opiniones solo possint gladio detruncari . Leo M. ad Pulcheriam Aug. This short and perfect Confession of this Catholick Creed , which was consigned by the Sentences of twelve Apostles , is so perfect a celestial Armour , that all the Opinions of Hereticks may by this alone , as with a Sword , be cut in pieces . AGENDA : OR , Things to be done . THE DIARY OR , A RULE to spend each day religiously . SECT . 1. 1. SUppose every day to be a day of business : for your whole life is a race , and a battel ; a merchandise , and a journey . Every day propound to your self a Rosary or a Chaplet of good works to present to God at night . 2. Rise as soon as your health and other occasions shall permit ; but it is good to be as regular as you can , and as early . Remember , he that rises first to Prayer hath a more early title to a Blessing . Bnt he that changes night into day , labour into idleness , watchfulness into sleep , changes his hopes of blessing into a dream . 3. Never let any one think it an excuse to lie in bed , because he hath nothing to do when he is up : for whoever hath a Soul , and hopes to save that Soul , hath work enough to do to make his calling and election sure , to serve God and to pray , to read and to meditate , to repent and to amend , to do good to others , and to keep evil from themselves . And if thou hast little to do , thou ought'st to imploy the more time in laying up for a greater Crown of Glory . 4. At your opening your eyes , enter upon the day with some act of piety . 1. Of Thanksgiving for the preservation of you the night past . 2. Of the Glorification of God for the works of the Creation , or any thing for the honour of God. 5. When you first go off from your bed , solemnly and devoutly bow your head , and worship the Holy Trinity , the Father , Son and Holy Ghost . 6. When you are making ready , be as silent as you can , and spend that time in holy thoughts ; there being no way left to redeem that time from loss , but by meditation and short mental prayers . If you chuse to speak , speak somthing of God's praises , of his goodness , his mercies , or his greatness . Ever resolving that the first fruits of thy Reason and of all thy Faculties shall be presented to God , to sanctfie the whole harvest of thy conversation . 7. Be not curious , nor careless in your Habit , but always keep these measures . 1. Be not troublesome to thy self or to others by unhandsomness or uncleanness . 2. Let it be according to your state and quality . 3. Make Religion to be the difference of your habit , so as to be best attired upon Holy or Festival daies . 8. In your dressing , let there be ejaculations fitted to the several actions of dressing : as at washing your hands and face , pray God to cleanse your Soul from sin ; in putting on your cloaths , pray him to cloth your Soul with the righteousness of your Saviour and so in all the rest . For Religion must not onely be the garment of your Soul , to invest it all over ; but it must be also as the fringes to every of your actions , that something of Religion appear in every one of them , besides the innocence of all of them . 9. As soon as you are dressed with the first preparation of your cloaths , that you can decently do it , kneel and say the Lord's Prayer ; then rise from your knees and do what is necessary for you in order to your farther dressing , or affairs of the house , which is speedily to be done ; and then finish your dressing according to the foregoing Rules . 10. When you are dressed , retire your self to your Closet , and go to your usual devotions ; which it is good that at the first prayers they were divided into seven actions of Piety . 1. An act of Adoration . 2. Of Thanksgiving . 3. Of Oblation . 4. Of Confession . 5. Of Petition . 6. Of Intercession . 7. Of Meditation , or serious , deliberate , useful reading of the holy Scriptures . 11. I advise that your reading should be governed by these measures . 1. Let it not be of the whole Bible in order , but for your devotion use the New Testament , and such portions of the Old as contain the Precepts of holy life . 2. The Historical and less useful part , let it be read at such other times which you have of leisure from your domestick imployments . 3. Those portions of Scripture which you use in your prayers , let them not be long : a Chapter at once , no more . But then what time you can afford , spend it in thinking and meditating upon the holy Precepts w ch you read . 4. Be sure to meditate so long , till you make some act of piety upon the occasion of what you meditate either that you get some new arguments against a sin , or some new incouragements to vertue ; some spiritual strength and advantage , or else some act of Prayer to God , or glorification of him . 5. I advise that you would read your Chapter in the midst of your Prayers in the Morning , if they be divided according to the number of the former actions ; because little interruptions will be apt to make your Prayers less tedious , and your self more attent upon them . But if you find any other way more agreeing to your spirit and disposition , use your liberty without scruple . 12. Before you go forth of your Closet , after your Prayers are done , set your self down a little while and consider what you are to do that day , what matter or business is like to imploy you or to tempt you ; and take particular resolution against that , whether it be matter of wrangling , or anger , or covetousness , or vain courtship , or feasting ; and when you enter upon it , remember upon what you resolved in your Closet . If yo are likely to have nothing extraordinary that day , a general recommendation of the affairs of that day to God in your prayers will be sufficient : but if there be any thing foreseen that is not usual , be sure to be armed for it by a hearty , though a short , prayer , and an earnest prudent resolution before-hand , and then watch when the thing comes . 13. Whosoever hath Children or Servants , let him or her take care that all the Children and Servants of the Family say their Prayers before they begin their work . The Lord's Prayer and the Ten Commandments , with the short verse at the end of every Commandment which the Church uses , and the Creed , is a very good office for them , if they be not fitted for more regular offices . And to these also it were good that some proper Prayer were apportioned , and they taught it . It were well if they would serve themselves of this Form set down at the end of this Diary . 14. Then go about the affairs of your house and proper imployment , ever avoiding idleness , or too much earnestness of affection upon the things of the world : Do your business prudently , temperately , diligently , humbly , charitably . 15. Let there be no idle person in or about your family , of beggars or unimployed Servants , but find them all work and meat , call upon them carefully , reprove them without reproaches or fierce railings . Be a master or a mistress , and a friend to them , and exact of them to be faithful and diligent . 16. In your Servants suffer any offence against your self rather than against God ; endure not that they should swear , or lie , or steal , or be wanton , or curse each other , or be railers , or slanderers , or tell-tales , or sowers of dissention in the family , or amongst neighbours . 17. In all your entercourse with your neighbours in the day , let your affairs be wholly matter of business or civility , and always managed with Justice and Charity : never let it be matter of curiosity or enquiry into the actions of others , always without censuring or rash judgment , without backbiting , slandering or detraction : Do it not your self , neither converse with them that do . He or she that loves tale-bearers shall never be beloved , or be innocent . 18. Before dinner and supper , as often as it is convenient or can be had , let the publick Prayers of the Church , or some parts of them be said publickly in the family , and let as many be present as you can . The same rule is also to be observed for Sundays and Holy-days , for their going to Church . Let no servant be always detained , but relieved and provided for by changes . 19. Let your meal be temperate and wholesom according to your quality and the season , begun and ended with Prayer : and be sure that in the course of your meal , and before you rise , you recollect your self , and send your heart up to God with some holy and short Ejaculation ; remembring your duty , fearing to offend , or desiring and sighing after the eternal Supper of the Lamb. 20. After meal use what innocent refreshment you please , to refresh your mind or body with these measures . 1. Let it not be too expensive of time . 2. Let it not hinder your devotion , nor your business . 3. Let it be always without violence or passion . 4. Let it not then wholly take you up when you are at it ; but let your heart retire with some holy thoughts and sober recollections , lest your mind be seized upon by it , and your affections carried off from better things : secure your affections for God , and sober and severe imployment . Here you may be refreshed , but take heed you neither dwell here , nor sin here . It is better never to use recreation , than at any time to sin by it : But you may use recreation , and avoid sin , and that 's the best temper . But if you cannot do both , be more careful of your Soul than of your refreshment ; and that 's the best security . But then , in what you use to sin , carefully avoid it , and change your refreshment for some other instance in which you can be more innocent . 21. Entertain no long discourse with any , but , if you can , bring in something to season it with Religion : as God must be in all your thoughts , so , if it be possible , let him be in all your discourses , at least let him be at one end of it ; and when you can speak of him , be sure you forget not to think of him . 22. Towards the declining of the day , be sure to retire to your private devotions : Read , meditate and pray . In which I propound to you this method , On the Lord's day meditate of the glories of the Creation , of the works of God , and all his benefits to mankind , and to you in particular . Then let your devotion be , humbly upon your knees to say over the 8 th and 9 th Psalms , and sometimes the 104 th , with proper Collects which you shall find or get : adding the form of Thanksgiving which is in the Rule of Holy Living , pag. 378. in the manner as is there directed , or some other of your own chusing . Meditate on Monday on 1. Death Tuesday 2. Judgment Wednesday 3. Heaven Thursday 4. Hell. Saying your usual Prayers , and adding some Ejaculations or short sayings of your own , according to the matter of your devotion . On Friday recollect your sins that you have done that week , and all your life-time and let your devotion be to recite humbly and devoutly some penitential Litanies , whereof you may serve your self in the Rule of Holy Living , pag. 373. On Saturday at the serne time , meditate on the Passion of our blessed Saviour and all the mysteries of our Redemption , which you may do and pray together by using the forms made to that purpose in the Rule of Holy Living , pag. 391. in all your devotions begin and end with the Lord's Prayer . Upon these two days and Sunday you may chuse some partions out of The Life of Christ , to read and help your meditation , proper to the mysteries you are appointed to meditate , or any other devout books . 23. Read not much at a time ; but meditate as much as your time and capacity and disposition will give you leave : ever remembring , that little reading and much thinking , little speaking and much hearing , frequent and short prayers and great devotion is the best way to be wise , to be holy , to be devout . 24. before you go to bed , bethink your self of the day past : if nothing extraordinary hath hapned , your Conscience is the sooner examined ; but if you have had any difference or disagreeing with any one , or a great feast , or great company , or a great joy , or a great sorrow , then recollect your self with the more diligence : ask pardon for what is amiss ; give God thanks for what was good . If you have omitted any duty , make amends next day ; and yet if nothing be found that was amiss , be humbled still , and thankful , and pray God for pardon if any thing be amiss that you know not of . If all these things be in your offices , for your last prayers be sure to apply them according to what you find in your examination : but if they be not , supply them with short ejaculations before you begin your last prayers , or at the end of them . Remember also and be sure to take notice of all the mercies and deliverances of your self and your Relatives that day . 25. As you are going to bed , as often as you can conveniently , or that you are not hindred by company , meditate of death and the preparations to your grave . When you lie down , close your eyes with a short prayer , commit your self into the hands of your faithful Creator : and when you have done , trust him with your self , as you must do when you are dying . 26. If you awake in the night , fill up the intervals or spaces of your not sleeping by holy thoughts and aspirations , and remember the sins of your youth : and sometimes remember your dead , and that you shall die ; and pray to God to send to you and all mankind a mercy in the day of Judgment . 27. Upon the Holy-days observe the same Rules ; only let the matter of your meditations be according to the mystery of the day . As upon Christmas-day meditate on the Birth of our Blessed Saviour , and read the Story and Considerations which are in The Life of Christ : and to your ordinary devotions of every day add the prayer which is fitted to the mystery , which you shall find in The Life of Christ , or The Rule of Holy Living . Upon the day of the Annunciation , or our Lady-day , meditate on the Incarnation of our Blessed Saviour ; and so upon all the Festivals of the year . 28. Set apart one day for fasting once a week , or once a fortnight , or once a month at least : but let it be with these cautions and measures . 1. Do not chuse a Festival of the Church for your Fasting-day . 2. Eat nothing till your afternoondevotions be done , if the health of your body will permit it : if not , take something , though it be the less . 3. When you eat your meal , let it be no more than ordinary , lest your fasting day end in an intemperate evening . 4. Let the actions of all the day be proportionable ot it ; abstain from your usual recreations on that day , and from greater mirth . 5. Be sure to design before-hand the purposes of your fast , either for . Repentance , or for Mortification , or for the advantages of Prayer , and let your devotins be accordingly . But be sure not to think fasting , or eating fish , or eating nothing of it self to be pleasing to God , but as it serves to one of these purposes . 6. Let some part of that day extraordinary be set apart for Prayer for the actions of Repentance , for Confession of sins , and for begging of those Graces for whose sake you set apart that day . 7. Be sure that on that day you set apart something for the poor ; for Fasting and Alms are the Wings or Prayer . 8. It is best to chuse that day for your fast which is used generally by all Christians , as Friday and Saturday : but do not call it a fasting-day , unless also it be a day of extraordinary devotion and of Alms. 29. From observation of all the days of your life , gather out the four extraordinaries . 1. All the great and shameful sins you have committed . 2. All the excellent or greater acts of Piety which by God's grace you have performed . 3. All the great blessings you have received . 4. All the dangers and great sicknesses you have escaped : and upon all the days of your extraordinary devotions , let them be brought forth , and produce their acts of vertue . 1. Repentance and prayers for pardon . 2. Resolutions to proceed and increase in good works . 3. Thanksgiving to God. 4. Fear and watchfulness , lest we fall into worse , as a punishment for our sin . 30 Keep a little Catalogue of these , and at the foot of them set down what Promises and Vows you have made , and kept or broken , and do according as you are obliged . 31. Receive the blessed Sacrament as often as you can : endeavour to have it once a month , besides the solemn and great Festivals of the year . 32. Confess your sins often , hear the Word of God , make Religion the business of your life , your study , and chiefest care ; and be sure that in all things a spiritual Guide take you by the hand . Thou shalt always rejoyce in the Evening , if thou dost spend the day vertuously . VIA PACIS . A SHORT METHOD OF Peàce and Holiness . With a Manual of DAILY PRAYERS Fitted to the days of the Week . SUNDAY . Decad the first . IT is the highest Wisdom , by despising the world to arrive at Heaven : for they are blessed whose daily exercise it is to converse with God by Prayer and Obedience ; by Love and Patience . It is the extremest folly to labour for that which will bring torment in the end , and no satisfaction in the little enjoyment of it : to be unwearied in the pursuit of the world , and to be soon tir'd in whatsoever we begin to do for Christ. Watch over thy self , counsel thy self , reprove thy self , censure thy self , and judge thy self impartially ; whatever thou dost to others , do not neglect thy self . For every man profits so much as he does violence to himself . They that follow their own sensuality , stain their Consciences , and lose the grace of God ; but he that endeavours to please God , whatever he suffers , is beloved of God. For it is not a Question , Whether we shall or shall not suffer : but whether we shall suffer for God , or for the World ; whether we shall take pains in Religion , or in sin , to get Heaven , or to get riches . What availeth knowledg without the fear of God ? A humble ignorant man is better than a proud scholar , who studies natural things , and knows not himself . The more thou knowest , the more grievously thou shalt be judged . Many get no profit by their labour , because they contend for knowledge rather than for holy life ; and the time shall come , when it shall more avail thee to have subdu'd one lust , than to have known all mysteries . No man truly knows himself , but he groweth daily more contemptible in his own eyes . Desire not to be known , and to be little esteem'd of by men . If all be well within , nothing can hurt us from without : for from inordinate love and vain fear comes all unquietness of spirit and distraction of our senses . He to whom all things are one , who draweth all things to one , and seeth all things in one , may enjoy true peace and rest of Spirit . It is not much business that distracts any man , but the want of purity , constancy , and tendency towards God. Who hinders thee more than the unmortified desires of thy own heart ? As soon as ever a man desires any thing inordinately , he is presently disquied in himself . He that hath not wholly subdued himself is quickly tempted nad overcome in small and trifling things . The weak in spirit is he that is in a manner subject to his appetite , and he quickly falls into indignation and contention and envy . He is truly gerat that is great in Charity , and little in himself . MONDAY . The second Decad. WE rather often believe and speak evil of others , than good . But they that are truly vertuous do not easily credit evil that is told them of their neighbours . For if others may do amiss , then may these also speak amiss . Man is frail and prone to evil , and therefore may soon fail in words . Be not rash in thy proceedings , nor confident and pertinacious in thy conceits . But consult with him that is wise , and seek to be instructed by a better than thy self . The more humble and resign'd we are to God , the more prudent we are in our affairs to men , and peaceable in our selves . The proud and the covetous can never rest . Be not asham'd to be , or to be esteem'd poor in this world ; for he that hears God teaching him , will find that it is the best wisdom to withdraw all our affections from secular honour and troublesome riches , and to place them upon eternal treasures , and by patience , by humility , by suffering scorn and contempt , and all the Will of God , to get the true riches . Be not proud of well doing●… for the judgment of God is far differing from the judgment of men . Lay not thy heart open to every one , but with the wise and them that fear God. Converse not much with young people and strangers . Flatter not the rich , neither do thou willingly or lightly appear before great Personages . Never be partaker with the persecutors . It is easier , and safer , and more pleasant , to live in obedience , than to be at our own disposing . Always yield to others when there is cause ; for that is no shame , but honour : but it is a shame to stand stiff in a foolish or weak argument on resolution . The talk of worldly affairs hindereth much ; although recounted with a fair intention : we speak wllingly , but seldom return to silence . TUESDAY . the Third Decad , WAtch and pray , lest your time pass without profit or fruit . But devout discourses do greatly further our spiritual progress , if persons of one mind and spirit be gathered together in God. We should enjoy more peace , if we did not busie our selves with the words and deeds of other men , which appertain not to our charge . He that esteem's his progress in Religion , to consist in exteriour Observances , his devotion will quickly be at an end : but to free your selves of passions is to lay the axe to the root of the tree , and the true way of peace . It is good that we sometimes be contradicted and ill thought of , and that we always bear it well , even when we deserve to be well spoken of . Perfect peace and security cannot be had in this world . All the Saints have profited by tribulations ; and they that could not bear temptations became reprobates , and fell from God. Think not all is well within when all is well without ; or that thy being pleas'd is a sign that God is pleas'd : but suspect every thing that is prosperous , unless it promotes Piety , and Charity and Humility . Do no evil , for no interest , and to please no man , for no friendship , and for no fear . God regards not how much we do , but from how much it proceeds . He does much that loves much . Patiently suffer that from others which thou canst not mend in them , until God please to do it for thee ; and remember that thou mend thy self , since thou art so willing others should not offend in any thing . Every man's vertue is best seen in adversity and temptation . WEDNESDAY . The fourth Decad. BEgin every day to repent , not that thou shouldst at all defer it , or stand at the door , but because all that is past ought to seem little to thee , becanse it is so in it self : begin the next day with the same zeal , and the same fear , and the same humility , as if thou hadst never begun before . A little omission of any usual exercise of piety cannot happen to thee without some loss and considerable detriment , even though it be upon a considerable cause . Be not slow in common and usual acts of Piety and Devotion , and quick and prompt at singularities : but having first done what thou art bound to , proceed to counsels and perfections , and the extraordinaries of Religion , as you see cause . He that desires much to hear news is never void of passions and secular desires , and adherences to the world . Complain not too much of hinderances of Devotion : If thou let men alone , they will let thee alone ; and if you desire not to converse with them , let them know it , and they will not desire to converse with thee . Draw not to thy self the affairs of others , neither involve thy self in the suits and parties of great Personages . Know that if any trouble happen to thee , it is what thou hast deserved , and therefore brought upon thy self . But if any comfort come to thee , it is a gift of God , and what thou didst not deserve . And remember , that oftentimes when thy body complains of trouble , it is not so much the greatness of trouble , as littleness of thy spirit , that makes thee to complain . He that knows how to suffer any thing for God , that desires heartily the Will of God may be done in him , that studies to please others rather than himself , to do the will of his Superior , not his own , that chuseth the least portion , and is not greedy for the biggest , that takes the lowest place , and does not murmur secretly ; he is in the best condition and state of things . Let no man despair of mercy or success so long as he hath life and health . Every man must pass through fire and water before he can come to refreshment . THURSDAY . The fifth Decad. SOon may a man lose that by negligence which hath by much labour & a long time and a mighty grace scarcely been obtain'd . And what shall become of us before night , who are weary so early in the morning ? Wo be to that man who would be at rest , even when he hath scarcely a foot-step of holiness appearing in his conversation . So think , and so do , as if thou wert to die to day , and at night to give an account of thy whole life . Beg not a long life , but a good one ; for length of days often times prolongs the evil , and augments the guilt . It were well if that little time we live , we would live well . Entertain the same opinions and thoughts of thy sin , and of thy present state , as thou wilt in the day of sorrow . Thou wilt then think thy self very miserable and very foolish , for neglecting one hour , and one day of thy Salvation : Think so now , and thou wilt be more provident of thy time and of thy talent . For there will a time come , when every careless man shall desire the respite of one hour for Prayer and Repentance , and I know not who will grant it . Happy is he that so lives , that in the day of death he rejoyces , and is not amazed . He that would die comfortably , may serve his ends by first procuring to himself a contempt of the would , a fervent desire of growing in grace , love of discipline , a laborious repentance , a prompt obedience , self-denial , and toleration of every cross accident for the love of Christ , and a tender Charity . While thou art well thou maies●… do much good , if thou wilt ; but when●… thou art sick , neither thou nor I can tel what thou shalt be able to do : It is no●… very much , nor very good . Few me●● mend with sickness , as there are but few●… who by travel and a wandering life become devout . Be not troubled nor faint in the●… labours of mortification , and the austerities of Repentance ; for in Hell one hour is more intollerable than a hundred years in the house of Repentance : and try ; for if thou canst not endure God punishing thy follies gently , for a while , to amend thee , how wilt thou endure his vengeance for ever to undo thee ? In thy Prayers wait for God , and think not every hearty Prayer can procure every thing thou askest . Those things which the Saints did not obtain without many prayers , and much labour , and showrs of tears , and a long protracted watchfulness and industry , do thou expect also in its own time , and by its usual measures . Do thou valiantly , and hope confidently , and wait patiently , and thou shalt find thou wilt not be deceived . Be careful thou dost not speak a lie in thy prayers , which , though not observed , is frequently practis'd by careless persons , especially in the forms of Confession , affirming things which they have not thought , professing sorrow which is not , making a vow they mean not . If thou meanest to be devout , and to enlarge thy Religion , do it rather by increasing thy ordinary devotions then thy extraordinary . For if they be not regular , but come by chance , they will not last long . But if they be added to your ordinary offices , or made to be daily , thy spirit will by use and custom be made tender , and not willing to go less . FRIDAY . The sixth Decad. HE is a truly charitable and good man , who , when he receives injuries , grieves rather for the malice of him that injures him , than for his own suffering ; who willingly prays for him that wrongs him , and from his heart forgives all his fault ; who stays not , but quickly asks pardon of others for his errours or mistakes ; who sooner shews mercy than anger ; who thinks better of others than himself ; who offers violence to his appetite , and in all things endeavours to subdue the flesh to the spirit . This is an excellent abbreviature of the whole duty of a Christian. No man can have felicity in two states of things . If he takes it in God here , in him he shall have it hereafter , for God will last for ever . But if he takes felicity in things of this world , where will his felicity be when this world is done ? Either here alone or hereafter must be thy portion . Avoid those things in thy self which in others do most displease thee . And remember that as thine eye observes others , so art thou observed by God , by Angels , and by men . He that puts his confidence in God onely , is neither over-joyed in any great good things of this life , nor sorrowful for a little thing . Let God be thy love and thy fear , and he also will be thy Salvation and thy refuge . Do not omit thy Prayers for want of a good Oratory or place to pray in , nor thy duty for want of temporal encouragements . For he that does both upon God's account , cares not how or what he suffers , so he suffer well , and be the friend of Christ ; nor where nor when he prays , so he may do it frequently , fervently and acceptably . Very often remember and meditate upon the wounds and stripes , the shame and the pain , the death and the burial of our Lord Jesus ; for nothing will more enable us to bear our Cross patiently , injuries charitably , the labour of Religion comfortably , and censuring words and detractions with meekness and quietness . Esteem not thy self to have profited in Religion , unless thou thinkest well of others , and meanly of thy self : Therefore never accuse any but thy self ; and he that diligently watches himself will be willing enough to be silent concerning others . It is no great matter to live lovingly with good-natur'd , with humble and meek persons : but he that can do so with the froward , with the wilful and the ignorant , with the peevish and perverse , he only hath true charity : always remembring , that our solid true peace , and peace of God , consists rather in complying with others than in being complied with , in suffering and forbearing rather than in contention and victory . Simplicity in our intentions and purity of affections are the two wings of a Soul , investing it with the robes and resemblances of a Seraphim . Intend the honour of God principally and sincerely , and mingle not thy affections with any creature , but in just subordination to God , and to Religion , and thou shalt have joy , if there be any such thing in this World. For there is no joy but in God , and no sorrow but in an evil conscience . Take not much care what or who is for thee , or against thee ; the judgment of none is to be regarded if God's judgment be otherwise . Thou art neither better nor worse in thy self for any account that is made of thee by any but by God alone : secure that to thee , and he will secure all the rest . SATURDAY . The seventh Decad. BLessed is he that understands what it is to love Jesus , and contends earnestly to be like him . Nothing else can satisfie , or make us perfect . But be thou a bearer of his Cross , as well as a lover of his Kingdom . Suffer tribulation for him , or from him , with the same spirit thou receivest consolation : follow him as well for the bitter Cup of his passion as for the Loaves ; and remember , that if it be a hard saying , Take up my Cross and follow me , it is a harder saying , Go ye Cursed into everlasting fire . No man can always have the same spiritual pleasure in his Prayers . For the greatest Saints have sometimes suffered the banishment of the heart , sometimes are fervent , sometimes they feel a barrenness of Devotion : for this Spirit comes and goes . Rest therefore only in God , and in doing thy duty : and know that if thou beest over-joyed to day , this hour will pass away , and temptation and sadness will succeed . In all afflictions seek rather for Patience than for Comfort : if thou preservest that , this will return . Any man would serve God , if he felt pleasure in it always ; but the vertuous does it when his Soul is full of heaviness , and regards not himself , but God , and hates that consolation that lessens his compunction , but loves any thing whereby his is made more humble . That which thou dost not understand when thou readest , thou shalt understand in the day of thy visitation : for there are many secrets of Religion which are not perceived till they be felt , and are not felt but in the day of a great calamity . He that prays , despairs not . But sad is the condition of him that cannot pray . Happy are they that can and do , and love to do it . He that will be pleased in his prayers , must make his prayers his Rule . All our duty is there set down , because in all our duty we beg the Divine Assistance : and remember , that you are bound to do all those duties , for the doing of which you have prayed for the Divine Assistance . Be doing actions of Religion as often as thou canst , and thy worldly pleasures as seldom , that if thou beest surprised by sudden death , it may be odds but thou mayest be taken at thy Prayers , Watch , and resist the Devil in all his Temptations and Snares . His chief designs are these ; to hinder thy desire in good ; to put thee by from thy Spiritual imployment , from Prayers , especially from the Meditation of the Passion , from the remembrance of thy Sins , from humble Confession of them , from speedy Repentance , from the custody of thy Senses and of thy Heart , from firm purposes of growing in grace , from reading good Books , and frequent receiving the Holy Sacrament . It is all one to him , if he deceives the by a lye or by truth ; whether he amaze or trouble thee by love of the present , or fear of the future . Watch him but in these things , and there will be no part left unarmed in which he can wound thee . Remember how the Proud have fallen , and they who have presumed upon their own strength have been disgraced ; and that the boldest and greatesttalkers in the days of peace , have been the most dejected and pusillanimous in the day of temptation . No man ought to think he hath found Peace , when nothing troubles him ; or that God loves him , because he hath no enemy ; nor that all is well , because every thing is according to his mind ; nor that he is a holy person , because he prays with great sweetness and comfort . But he is at Peace who is reconciled to God ; and God loves him , when he hath overcome himself ; and all is well , when nothing pleases him but God , being thankful in the midst of his afflctions ; and he is holy , who , when he hath lost his comfort , loses nothing of his duty , but is still the same , when God changes his face towards him . POSTULANDA . OR , Things to be prayed for . A FORM of PRAYER , By way of Paraphrase expounding The Lord's Prayer . Our Father . MErciful and Gracious , thou gavest us being , raising us from nothing , to be an excellent creation , efforming us after thy own Image , tenderly feeding us , and conducting and strengthening us all our days : Thou art our Father by a more excellent Mercy , adopting us in a new birth , to become partakers of the ininheritance of Jesus : Thou hast given us the portion and the food of Sons ; O make us to do the Duty of Sons , that we may never loose our title to so glorious an inheritance . Let this excellent Name and Title , by which thou hast vouchsafed to relate to us , be our Glory and our Confidence , our Defence and Guard , our Ornament and Strength , our dignity , and the endearment of Obedience , the Principle of a holy Fear to thee our Father , and of Love to thee and to our Brethren partakers of the same Hope and Dignity . Unite every member of the Church to thee in holy bands : Let there be no more names of Division , nor Titles and Ensigns of Errour and Partiality : Let not us who are Brethren contend , but in giving honor to each other and glory to thee , contending earnestly for the Faith , but not to the breach of Charity , nor the denying each others Hope . But grant that we may all join in the promotion of the honour of thee our Father , in celebrating the Name , and spreading the Family , and propagating the Laws and Institutions , the Promises and Dignities of our Elder Brother , that despising the transitory entertainments of this world , we may labour for and long after the inheritance to which thou hast given us title , by adopting us into the dignity of Sons . For ever let thy Spirit witness to our spirit that we are thy children : enable us to cry Abba , Father . Which art in Heaven . Heaven is thy Throne , the Earth thy Footstool . From thy throne thou beholdest all the dwellers upon Earth , and triest out the hearts of men , and nothing is hid from thy sight . And as thy Knowledge is infinite , so is thy Power uncircumscribed as the utmost Orb of Heaven , and thou sittest in thy own Essential Happiness and Tranquillity , immovable and Eternal . That is our Country , and thither thy Servants are travelling ; there is our Father , and that is our inheritance ; there our hearts are , for there our treasure is laid up till the day of Recompence . Hallowed be thy Name . Thy Name , O God , is glorious , and in thy Name is our hope and confidence . According to thy Name , so is thy praise unto the World's end . They that love thy Name shall be joyful in thee ; for thy Name which thou madest to be proclaimed unto thy people , is , The Lord , the Lord God , merciful and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression , and sin , and that will by no means clear the guilty . In this glorious Name we worship thee , O Lord ; and all they that know thy Name will put their trust in thee . The desire of our Soul is to thy Name , and to the remembrance of thee . Thou art worthy , O Lord , of Honour , and praise , and glory , for ever and ever : we confess thy glories , we rejoyce in thy mercies ; we hope in thy Name , and thy Saints like it well : for thy Name is praised unto the end of the World ; it is believed by Faith , relied upon by a holy Hope , and loved by a great Charity . All thy Church celebrates thee with praises , and offers to thy Name the Sacrifices of Prayers and Thanksgiving . Thou , O God , didst frame our Nature by thy own Image , and now thou hast imprinted thy Name upon us , we are thy servants , the relatives and domesticks of thy family , and thou hast honoured us with the gracious appellative of Christians . O let us never dishonour so excellent a Title , nor by unworthy usages prophane thy holy Name , but for ever glorifie it . Let our Life be answerable to our dignity ; that our body may be chast , our thoughts clean , our words gracious , our manners holy , and our life usefull and innocent ; that men seeing our good works , may glorifie thee our Father which art in Heaven . Thy Kingdom come . Thou reignest in Heaven and Earth : O do thou rule also in our hearts , advance the interest of Religion , let thy Gospel be placed in all the Regions of the earth , and let all Nations come and worship thee , laying their proud●… wills at thy feet , submitting their understandings to the obedience of Jesus , conforming their affections to thy holy Laws . Let thy Kingdom be set up gloriously over us , and do thou reign in our Spirits by thy Spirit of Grace ; subdue every lust and inordinate appetite , trample upon our pride , mortifie all rebellion within us , and let all thine and our enemies be brought into captivity , that sin may never reign in our mortal Bodies ; but that Christ may reign in our Understanding by Faith , in the Will , by Charity , in the Passions by Mortifications , in all the Members by a right and a chast use of them . And when thy Kingdom that is within us hath flourished and is advanced to that height whither thou hast designed it , grant thy Kingdom of Glory may speedily succeed , and we thy Servants be admitted to the peace and purity , the holiness and glories of that state where thou reignest alone , and art all in all . Thy Will be done in Earth as it is in Heaven . Thy Will , O God is the measure of holiness and peace ; thy Providence the great disposer of all things , tying all events together , in order to thy glory and the good of thy Servants , by a wonderful mysterious Chain of Wisdom . Let thy Will also be the measure of our desires : for we know that whatsoever thou saiest is true , and whatsoever thou doest is good . Grant we may submit our wills to thine , being patient of evils which thou inflictest , lovers of the good which thou commandest , haters of all evil which thou forbiddest , pleased with all the accidents thou sendest ; that though our nature is weaker than Angels , yet our obedience may be as humble , our conformity to thy will may arise up to the degrees of Unity , and theirs cannot be more ; that as they in Heaven , so we on Earth May obey thy will promptly , chearfully , zealously , and with all our faculties : and grant , that as they there , so all the world here may serve thee with peace and concord , purity and love unfeigned , with one heart and one voice glorifying thee our heavenly Father . Grant that we may quit all our own affections , and suspect our reasonings , and go out of our selves , and all our own confidences ; that thou being to us all things , disposing all events , and guideing all our actions , and directing our intentions , and over-ruling all things in us and about us , we may be Servants of thy Divine Will for ever . Give us this day our daily Bread. Thou , O God , which takest care of our Souls , do not despise our Bodies which thou hast made and sanctified , and designed to be glorious . But now we are exposed to hunger and thirst , nakedness and weariness , want and inconvenience , Give unno us neither poverty nor riches , but feed us with food convenient for us , and cloth us with fitting provisions , according to that state and condition wherein thou hast placed thy Servants : that we may not be tempted with want , nor made contemptible by beggery , nor wanton or proud by riches , nor in love with any thing in this World ; but that we may use it as strangers and pilgrims , as the relief of our needs , the support of our infirmities , and the oil of our lamps , feeding us till we are quite spent in thy service . Lord , take from thy Servants sad carefulness and all distrust , and give us only such a proportion af temporal things as may inable us with comfort to do our duty . Forgive us our Trespasses , as we forgive them that trespass against us O dear God , unless thou art pleased to pardon us , in vain it is that we should live here , and what good will our life do us ? O look upon us with much mercy , for we have sinned grievously against thee . Pardon the adherent imperfections of our life , the weakness of our duty , the carelesness of our spirit , our affected ignorance , our indiligence , our rashness and want of observation , our malice and presumptions . Turn thine eyes from our impurities , and behold the brightness and purest innocence of the holy J●…sus ; and under his cover we plead our cause , not that thou shouldst judge our sins , but give us pardon , and blot out all our iniquities , that we may never enter into the horrible regions where there are torments without ceasing , a prison without ransom , reproaches without comfort , anguish without patience , darkness without light , a worm that never dies , and the fire that never goeth out . But be pleased also to give us great charity , that we may truly forgive all that trouble or injure us , that by this Character thou mayest discern us to be thy Sons and Servants , Disciples of the Holy Jesus ; lest our prayer be turned into sin , and thy Grace be recalled , and thou enter into a final anger against thy Servants . Lead us not into Temptation ; Gracious Father , we are weak and ignorant , our affections betray us , and make us willing to die ; our adversary the Devil goeth up and down , seeking whom he may devour , he is busie and crafty , malicious and powerful , watchful and envious ; and we tempt our selves , running out to mischief , delighting in the approaches of sin , and love to have necessities put upon us , that sin may be unavoidable . Pity us in the midst of these disorders , and give us spiritual strength , holy Resolutions , a watchful Spirit , the whole Armour of God , and thy protection , the guard of Angels , and the conduct of thy holy Spirit , to be our security in the day of danger . Give us thy grace to fly from all occasions to sin , that we may never tempt our selves , nor delight to be tempted ; and let thy blessed Province so order the accidents of our lives , that we may not dwell near an enemy ; and when thou shalt try us , and suffer us to enter into combat , let us always be on thy side , and fight valiantly , resist the Devil , and endure patiently , and persevere constantly unto the end , that thou mayest crown thy own work in us . But deliver us from evil . From sin and shame , from the malice and fraud of the Devil , and from the falseness and greediness of men , from all thy wrath , and from all our impurities , good Lord deliver thy Servants . Do not reserve any thing of thy wrath in store for us ; but let our sins be pardoned so fully , that thou maiest not punish our inventions . And yet if thou wilt not be intreated , but that it be necessary that we suffer , thy will be done : Smite us here with a Father's rod , that thou maiest spare us hereafter : let the sad accidents of our life be for good to us , not for evil ; for our amendment , not to exasperate or weary us , not to harden or confound us : and what evil soever it be that shall happen , let us not sin against thee . For ever deliver us from that evil , and for ever deliver us from the power of the evil one , the great enemy of mankind ; and never let our portion be in that Region of Darkness in that everlasting burning which thou hast prepared for the Devil and his Angels for ever . For thine is the Kingdom , the Power and the Glory , for ever and ever . Amen . So shall we thy Servants advance the Mightiness of thy Kingdom , the Power of thy Majesty , and the Glory of thy Mercy , from generation to generation for ever . Amen . LITANIES FOR All Things and Persons . O God the Father of Mercies , the Father of our Lord Jesus Christ , have mercy upon thy Servants , and hear the prayers of us miserable sinners . O Blessed Jesus , the Fountain of Peace and Pardon , our Wisdom and our Righteousness , our Sanctification and Redemption , have mercy upon thy Servants , refuse not to hear the Prayers of us miserable , sorrowful and returning sinners . O Holy and Divinest Spirit of the Father , help our infirmities ; for of our selves we know not what to ask , nor how to pray ; but do thou assist and be present in the desires of us miserable sinners . I. For Pardon of Sins . REmember not , Lord , the follies of our childhood , nor the lusts of our youth , the wildness of our head , nor the wandrings of our heart ; the infinite sins of our tongue , and the inexcusable errours of the days of vanity . Lord , have mercy upon us poor miserable sinners . Remember not , O Lord , the growing iniquities of our elder age , the pride of our spirit , the abuse of our members , the greediness of our purposes , the peevishness and violence of all our passions and affections . Lord , have mercy , &c. Remember not , O Lord , how we have been full of envy and malice , anger and revenge ; fierce and earnest in the purchases and vanities of the world , and lazy and dull , slow and soon weary in the things of God and of Religion . Lord , have mercy , &c. Remember not , O Lord , our uncharitable behaviour ●…towards those with whom we have conversed , our jealousies and suspitions , our evil surmisings and evil reportings , the breach of our promises to men , and the breach of all our holy vows made to thee our God. Lord , have mercy , &c. Remember not , O Lord , how often we have omitted the several parts and actions of our duty ; for our sins of Omission are infinite , and we have not sought after the Righteousness of God , but have rested in carelesness and forgetfulness , in a false peace and a silent Conscience . Lord , have mercy , &c. O most gracious Lord , enter not into judgment with thy servants , lest we be consumed in thy wrath and just displeasure ; from which , Good Lord , deliver us , and preserve thy servants for ever . II. For Deliverance from Evils . FRom gross ignorance and stupid negligence , from a wandring head and a trifling spirit , from the violence and rule of passion , from a servile will and a commanding lust , from all intemperance , inordination and irregularity whatsoever . Good Lord , deliver and preserve thy servants for ever . From a covetous mind and greedy desires , from lustful thoughts and a wanton eye , from rebellious members and the pride and vanity of spirit , from false opinions and ignorant confidences , Good Lord , deliver , &c. From improvidence and prodigality , from envy and the spirit of slander , from idleness and sensuality , from presumption and despair , from sinful actions and all vitious habits , Good Lord , deliver , &c. From fierceness of rage and hastiness of spirit , from clamorous and reproachful language , from peevish anger and inhumane malice , from the spirit of contention and hasty and indiscreet zeal , Good Lord , deliver , &c. From a schismatical and heretical spirit , from tyranny and tumults , from sedition and factions , from envying the Grace of God in our Brother , from impenitence and hardness of heart , from obstinacy and apostasie , from delighting in sin and hating God and good men , Good Lord , deliver , &c. From fornication and adultery , from unnatural desires and unnatural hatreds , from gluttony and drunkenness , from loving and believing lyes , and taking pleasure in the remembrances of evil things , from delighting in our Neighbour's misery and procuring it , from upbraiding others and hating reproof of our selves , Good Lord , deliver , &c. From impudence and shame , from contempt and scorn , from oppression and cruelty , from a pitiless and unrelenting spirit , from a churlish behaviour and undecent usages of our selves or others . Good Lord , deliver , &c. From famine and pestilence , from noisome and infectious deseases , from sharp and intolerable pains , from impatience and tediousness of spirit , from a state of temptation and hardened consciences , Good Lord , deliver , &c. From banishment and prison , from widowhood and want , from violence of pains and passions , from tempests and earthquakes , from the rage of fire and water , from Rebellion and Treason , from fretfulness and inordinate cares , from murmuring against God and disobedience to the Divine Commandment , Good Lord , deliver , &c. From delaying our rep●…ntance and persevering in sin , from false principles and prejudices , from un●…hankfulness and irreligion , from seducing others and being abused our selves , from the malice and craftiness of the Devil , and the deceit and lyings of the World. Good Lord , deliver , &c. From wounds and murther , from precipices and falls , from fracture of bones and dislocation of joynts , from dismembring our bodies and all infatuation of our Souls , from folly and madness , from uncertainty of mind and state , and from a certainty of sinning , Good Lord , deliver , &c. From Thunder and lightning , from phantasms . Spectres and illusions of the night , from sudden and great Changes , from the snares of wealth and the contempt of beggery and extreme poverty , from being made an example and a warning to others by suffering sad judgments our selves , Good Lord , deliver , &c. From condemning others and justifying our selves , from misspending our time and abusing thy Grace , from calling good evil and evil good , from consenting to folly and tempting others , Good Lord , deliver , &c. From excess in speaking and peevish silence , from looser laughing and immoderate weeping , from giving evil example to others or following any our selves , from giving or receiving scandal , from the horrible sentence of endless death and damnation , Good Lord , deliver , &c. From cursing and swearing , from uncharitable chiding and easiness to believe evil , from the evil spirit that walketh at noon and the arrow that flieth in darkness , from the Angel of wrath and perishing in popular diseases Good Lord , deliver , &c. From the want of a Spiritual Guide , from a famine of the Word and Sacramants , from hurtful persecution , and from taking part with persecutors , Good Lord , deliver , &c. From drowning or being burnt alive , from sleepless nights and contentious days , from a melancholick and a confused spirit , from violent fears and the loss of reason , from a vitious life and a sudden and unprovided death , Good Lord , deliver , &c. From relying upon vain fancies and false foundations , from an evil and an amazed Conscience , from sinning near the end of our life , and from despairing in the day of our death , Good Lord , deliver , &c. From hypocrisie and wilfulness , from self-love and vain ambition , from curiosity and carelesnes , from being tempted in the days of our weakness , from the prevailing of the flesh and grieving the Spirit , from all thy wrath , and from all our sins , Good Lord , deliver , &c. III. For gifts and graces . HEar our Prayer , O Lord , and consider our desire , hearken unto us for thy truth and righteousness sake : O hide not thy face from us , neither cast away thy servants in displeasure . Give unto us the spirit of Prayer , frequent and fervent , holy and persevering ; an unreprovable●… Faith , a just and an humble Hope , and a never-failing Charity . Hear our Prayers , O Lord , and consider our desire . Give unto us true humility , a meek and a quiet spirit , a loving and a friendly , a holy and a useful conversation , bearing the burthens of our neighbours , denying our selves , and studying to benefit others , and to please thee in all things . Hear our Prayers , &c Give us a prudent and a sober , a just and a sincere , a temperate and a religious spirit , a great contempt of the world , a love of holy things , and a longing after Heaven , and the instruments and paths that lead thither . Hear our Prayers , &c Grant us to be thankful to our Bene factors , righteous in performing promises , loving to our relatives , careful of our charges ; to be gentle and easie to be intreated , slow to anger , and fully instructed and readily prepared for every good work . Hear our Prayers , &c. Give us a peaceable spirit and a peaceable life , free from debt and deadly sin ; grace to abstain from appearances of evil , and to do nothing but what is of good report , to confess Christ and his holy Religion , by a holy and obedient life , and a mind ready to die for him when he shall call us and assist us . Hear our Prayers , &c. Give to thy servants a watchful and an observing Spirit , diligent in doing our duty , inflexible to evil , obedient to thy word , inquisitive after thy will , pure and holy thoughts , strong and religious purposes , and thy grace to perform faithfully what we have promised in the day of our duty , or in the day of our calamity . Hear our Prayers , &c. O teach us to despise all vanity , to fight the battels of the Lord manfully against the Flesh , the World and the Devil , to spend our time religiously and usefully , to speak gracious words , to walk always as in thy presence , to preserve our Souls and bodies in holiness , fit for the habitation of the holy Spirit of God. Hear our Prayers , &c. Give us a holy and a perfect repentance , a well-instructed understanding , regular affections , a constant and a wise heart , a good name , a fear of thy Majesty , and a love of all thy glories above all the things in the world for ever . Hear our Prayers , &c. Give us a healthful body and a clear understanding , the love of our neighbours and the peace of the Church , the publick use and comforts of thy holy Word and Sacraments , a great love to all Christians , and obedience to our Superiours Ecclesiastical and Civil all the days of our life . Hear our Prayers , &c. Give us Spiritual Wisdom , that we may discern what is pleasing to thee , and follow what belongs unto our peace ; and let the knowledge and love of God , and of Jesus Christ our Lord , be our guide and our portion all our days . Hear our Prayers , &c. Give unto us holy dispositions , and an active industry in thy service , to redeem the time mis-spent in vanity : for thy pity sake take not vengeance of us for our sins , but sanctifie our Souls and bodies in this life , and glorifie them hereafter . Hear our Prayers , &c. Our Father , &c. IV. To be added to the former Li●…anies , according as our Devotions and time will su●…fe●… . For all states of Men and Women , especially in the Christian Church . O Blessed God , in mercy remember thine inheritance , and forget not the congregation of the poor for ever ; pity poor mankind , whose portion is misery and folly , shame and death . But thou art our Redeemer , and the lifter up of our head , and under the shadow of thy wings shall be our help , until this Tyranny be over-past . Have mercy upon us , O God , and hid not thy self from our Petition . Preserve , O God , the Catholick Church in holiness and truth , in unity and peace , free from persecution , or glorious under it ; that she may for ever advance the honour of our Lord Jesus , for ever represent his Sacrifice , and glorifie his Person , and advance his Religion , and be accepted of thee in her blessed Lord ; that being filled with his Spirit , she may partake of his glory . Have mercy upon us , &c. Give the spirit of Government and Holiness to all Christian Kings , Princes and Governours : grant that their people may obey them , and they may obey thee , and live in honesty and peace , justice and holy Religion , being Nursing-fathers to the Church , Advocates for the oppressed , Patrons for the widows , and a Sanctuary for the miserable and the fatherless ; that they may reign with thee for ever in the Kingdom of the Lord Jesus . Have mercy upon us , &c. Give to thy Servants the Bishops , and all the Clergy , the Spirit of holiness and courage , of patience and humility , of prudence and diligence , to preach and declare thy will by a holy life and wise discourses ; that they may minister to the good of Souls , and find a glorious reward in the day of our Lord Jesus . Have mercy npon us , &c. Give to our Relatives [ our Wives and Children , our Friends and Benefactors , our Charges , our Family , &c. ] pardon and support , comfort in all their sorrows , strength in all temptations , the guard of Angels to preserve them from evil , and the conduct of thy holy Spirit to lead them into all good ; that they doing their duty , may feel thy mercies here , and partake of thy glories hereafter . Have mercy upon us , &c. Give to all Christian Kingdoms and Commonwealths peace and plenty , health and holy Religion ; to all Families of Religion and Nurseries of Piety zeal and holiness , prudence and unity , peace and contentedness ; to all Schools of Learning quietness and industry , freedom from wars and violence , factions and envy . Have mercy upon us , &c. Give to all married persons faith and love , charitable and wise compliances , sweetness of society and innocence of conversation ; to all Virgins and Widows great love of Religion , a sober and a contented spirit , an unwearied attendance to devotion and the offices of holiness : protection to the fatherless , comfort to the disconsolate , patience and submission , health and spiritual advantages to the sick ; that they may feel thy comforts for the days wherein they have suffered adversity . Have mercy upon us , &c. Be thou a star and a guide to them that travel by land or sea , the confidence and comfort of them that are in storms and shipwrecks , the strength of them that toil in the Mines and row in the Gallies , an instructer to the ignorant ; to them that are condemned to die be thou a guide unto death : give chearfulness to every sad heart , spiritual strength and proportionable comfort to them that are afflicted by evil spirits ; pity the lunaticks , give life and salvation to all to whom thou hast given no understanding , accept the stupid and the fools to mercy : give liberty to prisoners , redemption to captives , maintenance to the poor , patronage and defence to the oppessed , and put a period to the iniquity and to the miseries of all mankind . Have mercy upon us , &c. Give unto our enemies grace and pardon , charity to us , and love to thee ; take away all anger from them , and all mistakes from us , all mis-interpretations and jealousies ; bring all sinners to repentance and holiness , and to all thy Saints and Servants give an increasing love , and a persevering duty : bring all Turks , Jews and Infidels to the knowledge and confession of the Lord Jesus , and a participation of all the Promises of the Gospel , all the benefits of his Passion ; to all Hereticks give humility and ingenuity , repentance of their errours , and grace and power to make amends to the Church and Truth , and a publick acknowledgment of a holy faith , to the glory of the Lord Jesus . Have mercy , &c. Give to all Merchants faithfulness and truth ; to the labouring husbandman health and fair seasons of the year , and reward his toil with the dew of Heaven and the blessings of the earth ; to all Artisans give diligence in their Callings , and a blessing on their labours and on their familes ; to old men piety and perfect repentance , a liberal heart and an open hand , great Religion and desires after Heaven ; to young men give sobriety and chastity ; health and usefulness , an early piety and a persevering duty ; to all families visited with the rod of God give consolation , and a holy use of the affliction , and a speedy deliverance ; to us all pardon and holiness , and life eternal , through Jesus Christ , Amen . The Grace of our Lord Jesus Christ , and the Love of God , and the Communication of the Holy Spirit , be with us all for ever . Amen . A short Prayer to be said every Morning . I. O Almighty God Father of our Lord Jesus Christ , the God of mercy and comfort , with reverence and fear , with humble confidence and strong desires , I approach to the throne of Grace , begging of thee mercy and protection , pardon and Salvation . O my God , I am a sinner , but sorrowful and repenting : Thou art justly offended at me , but yet thou art my Lord and my Father , merciful and gracious . Be pleased to blot all my sins out of thy remembrance , and heal my Soul that I may never any more sin against thee . Lord , open my eyes , that I may see my own infirmities , and watch against them ; and my own follies , that I may amend them ; and be pleased to give me perfect understanding in the way of godliness , that I may walk in it all the days of my pilgrimage . Give me a spirit diligent in the works of my calling , chearful and zealous in Religion , fervent and frequent in my prayers , charitable and useful in my Conversation . Give me a healthful and a chast body , a pure and a holy Soul , a sanctified and an humble spirit ; and let my body and Soul and spirit be preserved unblameable to the coming of the Lord Jesus . Amen . II. BLessed by thy Name , O God , and blessed be thy Mercies , who hast preserved me this night from sin and sorrow , from sad chances and a violent death , from the malice of the Devil and the evil effects of my own corrupted nature and infirmity . The out-goings of the Morning and Evening shall praise thee , and thy Servants shall rejoyce in giving thee praise for the operation of thy hands . Let thy providence and care watch over me this day and all my whole life , that I may never sin against thee by idleness or folly , by evil company or private sins , by word or deed , by thought or desire ; and let the imployment of my day leave no sorrow or the remembrance of an evil conscience at night ; but let it be holy and profitable , blessed and always innocent ; that when the days of my short abode are done , and the shadow is departed , I may die in thy fear and favour , and rest in a holy hope , and at last return to the joys of a blessed Resurrection , through Jesus Christ : in whose name , and in whose words in behalf of my self , and all my friends , and all thy Servants , I humbly and heartily pray , Our Father , &c. A Prayer for the Evening . ETernal God , Almighty Father of Men and Angels , by whose care and providence I am preserved and blessed , comforted and assisted , I humbly beg of thee to pardon the sins and follies of this day , the weaknesses of my services and the strength of my passions , the rashness of my words and the vanity and evil of my actions . O just and dear God , how long shall I confess my sins , and pray against them , and yet fall under them ? O let it be so no more , let me never return to the follies of which I am ashamed , which bring sorrow and death , and thy displeasure worse than death . Give me a command over my evil inclinations , and a perfect hatred of sin , and a love to thee above all the desires of this world . Be pleased to bless and preserve me this night from all sin , and all violence of Chance , and the malice of the spirits of darkness : Watch over me in my sleep , and whether I sleep or wake , let me be thy servant . Be thou first and last in all my thoughts , and the guide and continual assistance of all my actions . Preserve my body , pardon the sin of my Soul , and sanctifie my spirit . Let me always live holily , and justly , and soberly ; and when I die , receive my Soul into thine hands . O holy and ever blessed Jesus , that I may lie in thy bosom , and long for thy coming , and hear thy blessed Sentence at Doomsday , and behold thy face , and live in thy Kingdom , singing praises to God for ever and ever . Amen . Our Father , &c. For Sunday . A Prayer against Pride . I. OEternal God , merciful and glorious , thou art exalted far above all heavens ; thy Throne , O God , is glory , and thy Scepter is righteousness , thy Will is holiness , and thy Wisdom the great foundation of Empire and Government . I adore thy Majesty , and rejoyce in thy Mercy , and revere thy Power , and confess all glory and dignity and honour to be thine alone , and theirs to whom thou shalt impart any ray of thy Majesty , or reflexion of thy honour : but as for me , I am a worm and no man , vile dust and ashes , the son of corruption and the heir of rottenness , seized upon by folly , a lump of ignorance and sin , and shame and death . What art thou , O Lord ? The great God of Heaven and Earth , the Fountain of Holiness and Perfection infinite . But what am I ? So ignorant , that I know not what ; so poor , that I have nothing of my own ; so miserable , that I am the heir of sorrow and death ; and so sinful , that I am encompassed with shame and grief . II. AND yet , O my God , I am proud ; proud of my shame , glorying in my sin , boasting my infirmities ; for this is all that I have of my own , save only that I have multiplied my miseries by vile actions , every day dishonouring the work of thy hands : my understanding is too confident , my affections rebellious , my will refractory and disobedient ; and yet I know thou resistest the proud , and didst cast the morning Stars , the Angels , from Heaven into chains of darkness , when they grew giddy and proud , walking upon the battlements of Heaven , beholding the glorious Regions that were above them . III. THou , O God , who givest grace to the humble , do something also for the proud man ; make me humble and obedient . Take from me the spirit of pride and hautiness , ambition and self-flattery , confidence and gaiety : teach me to think well , and to expound all things fairly of my brother , to love his worthiness , to delight in his praises , to excuse his errours , to give thee thanks for his graces , to rejoyce in all the good that he receives , and ever to believe and speak better things of him than of my self . IV. O Teach me to love to be concealed and little esteem'd ; let me be truly humbled , and heartily ashamed of my sin and folly : teach me to bear reproaches evenly , for I have deserved them ; to refuse all honours done unto me , because I have not deserved them ; to return all to thee , for it is thine alone ; to suffer reproof thankfully , to amend all my faults speedily : and do thou invest my Soul with the humble robe of my meek Master and Saviour Jesus ; and when I have humbly , patiently , charitably and diligently served thee , change this robe into the shining garment of immortality , my confusion into glory , my folly to perfect knowledge , my weaknesses and dishonours to the strength and beauties of the Sons of God. V. IN the mean time use what means thou pleasest to conform me to the image of thy holy Son ; that I may be gentle to others , and severe to my self ; that I may sit down in the lowest place , striving to go before my brother in nothing but in doing him and the honour , staying for my glory till thou shalt please in the day of recompences to reflect light from thy face , and admit me to behold thy glories . Grant this for Jesus Christ's sake , who humbled himself to the death and shame of the Cross , and is now exalted unto glory : Unto him , with thee , O Father , be glory and praise for ever and ever . Amen . For Monday . A Prayer against Covetousness . I. O Almighty God , eternal Treasure of all good things , thou fillest all things with plenteousness ; Thou clothest the lilies of the field , and fecdest the young ravens that call upon thee : Thou art all-sufficient in thy self , and all-sufficient to us . Let thy providence be my store-house , my dispensation of temporal things the limit of my labour , my own necessity the measures of my desire : but never let my desires of this world be greedy , nor my labour immoderate , nor my care vexatious and distracting ; but prudent , moderate , holy , subordinate to thy Will , the measure thou hast appointed for me . II. TEach me , O God , to despise the world , to labour for the true riches , to seek the Kingdom of Heaven and its Righteousness , to be content with what thou providest , to be in this world like a stranger , with affections set upon Heaven , labouring for and longing after the possessions of thy Kingdom ; but never suffer my affections to dwell below : but give me a heart compassionate to the poor , liberal to the needy , open and free in all my communications , without base ends , or greedy designs , or unworthy arts of gain ; but let my strife be to gain thy favour , to obtain the blessedness of doing good to others , and giving to them that want , and the blessedness of receiving from thee pardon and support , grace and holiness , perseverance and glory , through Jesus Christ our Lord. For Tuesday . A Prayer against Lust. I. O Eternal Purity , thou art brighter than the Sun , purer than the Angels , and the Heavens are not clean in thy sight ; with mercy behold thy servant , apt to be tempted with every object , and to be overcome by every enemy . I cannot , O God , stand in the day of battel and danger , unless thou coverest me with thy shield , and hidest me under thy wings . The fiery darts of the Devil are ready to consume me , unless the dew of thy grace for ever descend upon me . Thou didst make me after thine image : be pleased to preserve me so , pure and spotless , chast and clean , that my body may be a holy Temple , and my Soul a Sanctuary to entertain thy divinest Spirit , the Spirit of love and holiness , the Prince of Purities . II. REprove in me the spirit of Fornication and Uncleanness , and fill my Soul with holy fires , that no strange fire may come into the Temple of my body , where thou hast chosen to dwell . O cast out all those unclean spirits which have unhallowed the place where thy holy feet have trod ; pardon all my hurtful thoughts , all my impurities , that I , who am a member of Christ , may not become the member of an harlot , nor the slave of the Devil , nor a servant of lust and unworthy desires , but do thou purifie my love , and let me seek the things that are above , hating the garments spotted with the flesh , never any more grieving the holy spirit by filthy inclinations , with impure and phantastick thoughts ; but let my thoughts be holy , my Soul pure , my body chast and healthful , my spirit severe , devout and religious every day more and more ; that at the day of our appearing I may be presented to God washed and cleansed pure and spotless , by the blood of the holy Lamb , through Jesus Christ our Lord , Amen . For Wednesday . A Prayer against Gluttony and Drunkenness . I. O Almighty Father of Men and Angels , who hast of thy great bounty provided plentifully for all mankind , to support his state , to relieve his necessities to refresh his sorrows , to recreate his labours , that he may praise thee , and rejoice in thy mercies and bounty ; be thou gracious unto thy servant yet more , and suffer me not by my folly to change thy bounty into sin , thy grace into wantonness . Give me the spirit of temperance and sobriety , that I may use thy creatures in the same measures and to the same purposes which thou hast designed , so as may best enable me to serve thee ; but not to make provision for the flesh , to fulfill the lusts thereof . Let me not , as Esau , prefer meat before a blessing ; but subdue my appetite , subjecting it to reason and the grace of God , being content with what is moderate and useful , and easie to be obtained , taking it in due time , receiving it thankfully , making it to minister to my body , that my body may be a good instrument of the Soul , and the Soul a Servant of thy Divine Majesty for ever and ever . II. PArdon , O God , in whatsoever I have offended thee by meat and drink and pleasures ; and never let my body any more be oppressed with loads of sloth and delicacies , or my Soul drowned in Seas of wine or strong drink : but let my appetites be changed into spiritual desires , that I may hunger after the food of Angels , and thirst for the wine of elect Souls , and may account it meat and drink and pleasure to do thy will , O God. Lord , let me eat and drink so , that my food may not become a temptation , or a sin , or a disease ; but grant that with so much caution and prudence I may watch over my appetite , that I may in the strength of thy mercies and refreshments , in the light of thy countenance , and in the paths of thy Commandments , walk before thee all the days of my life acceptable ot thee in Jesus Christ , ever advancing his honour , and being filled with his Spirit , that I may at last partake of his glory , through the same Jesus Christ our Lord. Amen . For Thursday . A Prayer against Envy . I. O Most gracious Father , thou Spring of an eternal Charity , who hast so loved mankind , that thou didst open thy bosom , and send thy holy Son to convey thy mercies to us : and thou didst create Angels and Men , that thou mightest have objects to whom thou mightest communicate thy goodness : Give me grace to follow so glorious a precedent , that I may never envy the prosperity of any one , but rejoyce to honor him whom thou honourest , to love him whom thou lovest , to commend the vertuous , to discern the precious from the vile , giving honour to whom honour belongs ; that I may go to Heaven in the noblest way of rejoycing in the good of others . II. O Dear God , never suffer the Devil to rub his vilest Leprosie of Envy upon me ; never let me have the affections of the desperate and damned ; let it not be ill with me , when it is well with others : but let thy holy Spirit so over-rule me for ever , that I may pity the afflicted , and be compassionate , and have a fellow-feeling of my brother's sorrows , and that I may as much as I can , promote his good , and give thee thanks for it , and rejoice with them that do rejoice ; never censuring his actions curstly , nor detracting from his praises spitefully , nor upbraiding his infelicities maliciously , but pleased in all things , which thou doest or givest ; that I may then triumph in spirit when thy Kingdom is advanced , when thy Spirit rules , when thy Church is profited , when thy Saiuts rejoice , when the Devil's interest is destroyed , truly loving thee , and truly loving my brother ; that we may all together join in the holy Communion of Saints , both here and hereafter , in the measures of grace and glory , through Jesus Christ our Lord. Amen . For Friday . A Prayer against Wrath and inordinate Anger . I. O Almighty Judge of Men and Angels , whose anger is always the minister of Justice , slow , but severe , not lightly arising , but falling heavily when it comes ; give to thy servant a meek and a gentle spirit , that I also may be slow to anger , and easie to mercy and forgiveness . Give me a wise and a constant heart , that I may not be moved with every trifling mistake and inconsiderable accident in the conversation and entercourse of others , never be moved to an intemperate anger for any injury that is done or offered ; let my anger ever be upon a just cause , measured with moderation and reason , expressed with charity and prudence , lasting but till it hath done some good , either upon my self or others . II. LOrd , let me be ever courteous , and easie to be intreated ; never let me fall into a peevish or contentious spirit , but follow peace with all men , offering forgiveness , inviting them by courtesies , ready to confess my own errours , apt to make amends , and desirous to be reconciled . Let no sickness or cross accident , no imployment or weariness , make me angry , or ungentle and discontent , or unthankful , or uneasie to them that minister to me ; but in all things make me like unto the holy Jesus . Give me the spirit of a Christian , charitable , humble , merciful and meek , useful and liberal , complying with every chance ; angry at nothing but my own sins , and grieving for the sins of others : that while my passion obeys my reason , and my reason is religious , and my religion is pure and undefiled , managed with humility , and adorned with charity , I may escape thy anger which I have deserved , and may dwell in thy love , and be thy Son and Servant for ever , through Jesus Christ our Lord. Amen . For Saturday . A Prayer against weariness in well-doing . I. O My God , merciful and gracious , my Soul groans under the loads of its own infirmity , when my spirit is willing , my flesh is weak , my understanding foolish and imperfect , my will peevish & listless , my affections wandering after strange objects , my fancy wild and unfixed , all my senses minister to folly and vanity ; and though they were all made for Religion , yet they least of all delight in that . O my God , pity me , and hear me when I pray , and make that I may pray acceptably . Give me a love to Religion , an unwearied spirit in the things of God. Let me not relish or delight in the things of the world , in sensual objects and transitory possessions ; but make my eyes look up to thee , my Soul be filled with thee , my spirit ravished with thy love , my understanding imployed in the meditation of thy Law , all my powers and faculties of Soul and Body wholly serving thee , and delighting in such holy ministeries . II. O Most glorious God , what greater favour is there than that I may , and what easier imployment can there be than to pray to thee , to be admitted to thy presence , and to represent our needs , and that we have our needs supplied only for asking and desiring passionately and humbly ? But we rather quit our hopes of Heaven , than buy it at the cheapest rate of humble prayer . This , O God , is the greatest infirmity and infelicity of man , and hath an intolerable cause , and is an insufferable evil . III. O Relieve my spirit with thy graciousness , take from me all tediousness of spirit , and give me a laboriousness that will not be tired , a hope that shall never fail , a desire of holiness not to be satisfied till it possesses , a charity that will always increase ; that I , making Religion the business of my whole life , may turn all things into Religion , doing all to thy glory , and by the measures of thy Word and of thy Spirit , that when thou shalt call me from this deliciousness of imployment , and the holy mysteries of Grace , I may pass into the imployment of Saints and Angels , whose work it is with eternal joy and thanksgiving to sing praises to the mercies of the great Redeemer of Men , and Saviour of Men and Angels , Jesus Christ our Lord : To whom , with the Father and the Holy Ghost , be all honour and worship , all service and thanks , all Glory and Dominion , for ever and ever . Amen . A Prayer to be said by a Maiden , before she enters into the state of Marriage . I , O Most glorious God , and my most indulgent Lord and gracious Father , who dost bless us by thy bounty , pardon us by thy mercy , support and guide us by thy grace , and govern us sweetly by thy providence ; I give thee most humble and hearty thanks , that thou hast hitherto preserved me in my Virgin-state with innocence and chastity in a good name and a modest report . It is thy goodness alone , and the blessed emanation of thy holy Spirit , by which I have been preserved ; and to thee I return all praise and thanks , and adore and love thy goodness infinite . II. AND now , O Lord , since by thy dispensation and over-ruling providence I am to change my condition , and enter into the holy state of Marriage , which thou hast sanctified by thy Institution , and blessed by they Word and Promises , and raised up to an excellent mystery , that it might represent the Union of Christ and his Church ; be pleased to go along with thy servant in my entring into and passing through this state , that it may not be a state of temptation or sorrow , by occasion of my sins or infirmities , but of holiness and comfort , as thou host intended it to all that love and fear thy holy Name . III. LOrd , bless and preserve that dear person whom thou hast chosen to be my Husband : let his life be long and blessed , comfortable and holy ; and let me also become a great blessing and comfort unto him , a sharer in all his joys , a refreshment in all his sorrows , a meet helper for him in all accidents and chances of the world . Make me amiable for ever in his eyes , and very dear to him . Unite his heart to me in the dearest union of love and holiness , and mine to him in all sweetness , and charity , and compliance . Keep from me all morosity and ungentleness , all sullenness and harshness of disposition , all pride and vanity , all discontentedness aud unreasonableness of passion and humonr : and make me humble and obedient , charitable and loving , patient and contented , useful and observant ; that we may delight in each other according to thy blessed word and Ordinance , and both of us may rejoyce in thee , having our portion in the love and service of God for ever and ever . IV. O Blessed Father , never suffer any mistakes or discontent , any distrustfulness or sorrow , any trifling arrests of fancy or unhandsom accident , to cause any unkindness between us : but let us so dearly love , so affectionately observe , so religiously attend to each other's good and content , that we may always please thee , and by this learn and practise our duty and greatest love to thee , and become mutual helps to each other in the way of Godliness ; that when we have received the blessings of a married life , the comforts of society , the endearments of a holy and great affection , and the dowry of blessed Children , we may for ever dwell together in the embraces of thy love and glories , feasting in the Marriage-supper of the Lamb to eternal ages , through Jesus Christ our Lord. Amen , Amen . A Prayer for a holy and a happy Death . O Eternal and Holy Jesus , who by death hast overcome death , and by thy passion hast taken out its sting , and made it to become one of the gates of Heaven , and an entrance to felicity , have mercy upon me now and at the hour of my death : let thy grace accompany me all the days of my life , that I may by a holy conversation , and an habitual performance of my duty , wait for the coming of our Lord , and be ready to enter with thee , at whatsoever hour thou shalt come . Lord , let not my death be in any sense unprovided , nor untimely , nor hasty , but after the manner of men , having in it nothing extraordinary , but an extraordiry piety , and the manifestation of a great and miraculous mercy . Let my sense and my understanding be preserved intire till the last of my days , and grant that I may die the death of the righteous , free from debt and deadly sin : having first discharged all my obligations of justice , leaving none miserable and unprovided in my departure ; but be thou the portion of all my friends and relatives , and let thy blessing descend upon their heads , and abide there till they shall meet me in the bosom of our Lord. Preserve me ever in the communion and peace of the Church ; and bless my Death-bed with the opportunity of a holy and a spiritual Guide , with the assistance and guard of Angels , with the reception of the holy Sacrament , with patience and dereliction of my own desires , with a strong faith , and a firm and humbled hope , with just measures of repentance , and great treasures of charity to thee my God and to all the world , that my Soul in the arms of the holy Jesus may be deposited with safety and joy , there to expect the revelation of thy day , and then to partake the glories of thy Kingdom , O eternal and holy Jesus . Amen . A GUIDE FOR THE PENITENT . OR A Model drawn up for the help of a Devout Soul wounded with Sin. Tertull. Peccator omnium Notarum , Et nulli Rei nisi poenitentiae natus . LONDON , Printed by J. Grover , for R. Royston , Bookseller to His most Sacred Majesty MDCLXXVII . TO THE Christian Reader . AMong the so troublesome multitude of Books , and the no less troublesome scarcity of good ones , I have no reason to think this little Piece will much increase the number of the one , or not serve to balance the trouble of the other : but I rather hope it may be acceptable and useful , if either the great Eminence of the Author , or the Argument it self , or else the small bulk , which are things that use to render works of this kind considerable , be sufficient either to recommend or excuse it . For the necessity of the argument may recommend it not to most Readers only , but very many Writers too . And without doubt , many of those who have been ambitious to put themselves into the number of Authors by publishing their abortive labours , will need the Rules and Offices of this Manual , when their Conscience shall cite them to Repentance , and to ask God forgiveness for nourishing Faction , and sowing the seeds of Discord , and venting their crude Notions to others trouble , and their own shame . For such men in the use of this little Enchiridion may find more comfort , and do thimselves and the Age more right , than in that small harvest of reputation their own voluminous labours could bring in , which are now very fitly preferred from the Closet to the more worthy ministeries of the Shop ond Kitchin. But the most Reverend Author , to whose learned Piety thou owest these following assistances , who in the sweetness and mildness of these lines has expressed the features and lineaments of his own candid , serene Soul , did not address them for his own use in that kind . For that he was of the Highest Order of our Church , he did not owe to his Interest , which advances some , nor to his Money , which prefers commonly too many , but wholly to his Vertues and his Learning , and those other eminent Graces , that made his Example as great in the Church as was his Dignity . And this little Book is a great instance of his Humility and Charity , which he does in some kind still exercise , though he be now gone to receive his reward for them ; and as he used to look into the necessities of indigent persons to relieve them with his hand , so in this Portuise he descends to converse with the weaknesses and solitariness of humble Penitents , directing and improving their Devotions , and instigating their Repentance , and preparing a constant store-house of relief for them by his Pen. And now if a person so eminent in Grace , so innocent in Life , needed such Exercises as this , ( for what thou receivest here , know , Courteous Reader , it comes from his Counsel , and from his daily Experience and Practise too ) consider whether thou thy self art not concerned to bring thy actions and life to as severe a scrutiny and a repentance as operative . If thou joynest with me in Opinion , here is a Directory ready at hand : but if not , thou needest it so much the more . For our Sins , the less impression they make on our Memory , the deeper they make on our Conscience ; and he is in some cases the most guilty who presumes he is wholly innocent . Retract therefore that conceit , and betake ●…hy self to thy Closet and the practice of ●…his Book , and God bless it to thy benefit and his own glory . A GUIDE FOR THE PENITENT . Remembrances concerning the Examination of your Conscience . I. YOU are to consider the Necessity of this Duty . For if we take care that the Rooms which we eat or sleep in should be kept clean , you cannot but think that the cleansing of the Soul is a Concernment infinitely beyond it : and for doing this there is no other way left but to search out every corner of it , and to cast out every Sin , with every unclean thought that hath defiled it . II. You are to remember , that there is a great Measure of Discretion to be used in the Performance of this : so that you may neither omit it , when your own heart may tell you that there is something amiss in you which must be look'd after ; nor on the other side over-scrupulously pursue it , when you are not conscious to your self of any notable Failings , but such as are incident to humane frailty : for if you do not wilfully pass over any of your greater Offences , but confess particularly , and repent seriously of them , God will more easily pass by your lesser Infirmities , being such as the Holy Prophet despaired of finding out , when he so sadly complained , Who can tell how oft he offendeth ? III. That though it may not only seem , but be impossible to you to recollect every failing , and that your scrupulous endeavouring of it may rather prove a torture to the Conscience than an Ease to it ; yet you are so far to exercise an Inquisition upon your self , as by observing these lesser particulars ( though it be but in gross ) you may the better discover what the corruption of your Nature sways you to ; and having discovered it , you are bound to strive to subdue it by degrees , and what you cannot for the present overcome , humbly to ask pardon for . IV. That though it be the Duty of every day not to let the Sun go down upon any Sin that you have committed , without examining of the Merits of it ; yet there are times when this ought to be more punctually and solemnly done , especially at such times as you set apart for humbling your Soul with Fasting , or for preparing your self for the devout Receiving of the Sacrament . V. For the Manner of Ordering this Examination several Methods have been prescribed , some by dividing the subject Matter of it into Thoughts , Words and Deeds ; others as sins are differenced by their several Objects , either as being immediately sins against God , or against your Neighbour , or against your own Soul. Others advise to set God's holy Commandments before you , and to examine by that Rule what you have done amiss . But in the chice of this you may free your self from all Perplexity by taking his advice whom you shall chuse to be your Spiritual Guide . And the Duty it self being once resolved upon , the Mode of doing may easily be found out . Advice Concerning Confession . I. THat besides this Examination of your Conscience , ( which may be done in secret between God and your own Soul ) there is great use of Holy Confession : which though it be not generally in all Cases , and peremptorily commanded , as if without it no Salvation could possibly be had ; yet you are advised by the Church under whose discipline you live , that before you are to receive the Holy Sacrament , or when you are visited with any dangerous sickness , if you find any one particular sin or more that lies heavy upon you , to disburthen your self of it into the Bosom of your Confessor , who not only stands between God and you to pray for you , but hath the power of the Keys committed to him , upon your true Repentance to Absolve you in Christ's Name from those sins which you have confessed to him . II. You are to remember that you bring along with you to Confession not only unfeigned Sorrow and Remorse of Conscience for sins past , but settled Resolutions for the time to come never to offend in the same kind again : for without this , Confession is but a mere Pageant , and rather a mockery of God , than any effectual means to reconcile you to him . III. That having made choice of such a Confessor who is every way qualified that you may trust your Soul with him , you are advised plainly and sincerely to open your heart to him , and that laying aside all consideration of any personal weakness in him , you are to look upon him only as he is a Trustee from God , and commissioned by him as his Ministerial Deputy to hear , and judge , and absolve you . IV. That the Manner of your Confession be in an humble posture on your knees , as being made to God rather than man : and for the Matter of it , let it be severe and serious ; but yet so as it may be without any inordinate Anxiety and unnecessary Scruples , which serve only to entangle the Soul , and instead of setting you free , ( which is the benefit to be looked for by Confession ) perplex you the more . V. That for the frequency of doing this , you are to consult with your own necessities : and as your Physician is not sent for upon every small diftemper , which your own care may rectifie ; so neither are you obliged upon every failing to be over-scrupulous , or to think it a point of Necessity presently to confess it : For the Confessor cannot be always present , but your God is , to whom if you apply your self with Prayers and Penitence , confessing in his ears alone whatever you have done amiss , and stedfastly believing that through the merits of your Saviour they shall never be imputed to you , you may be confident that your Absolution is at that time sealed in Heaven , but the comfortable declaration of it you are to look for from the Priest. Advice concerning Devout Receiving the Holy and Blessed Sacrament . I. YOU are first to consider seriously the Infinite love of your Saviour , who not only offered himself for you as a Sacrifice upon the Cross , but that this might never be forgotten by you , left the blessed memory of it in his holy Sacrament , which as often as you devoutly and faithfully receive , you are effectually made Partaker of all the merits of his precious Death and Passion . II. That for the frequency of doing this ( if your own Conscience doth not speak home to you ) you refer your self to your Spiritual Guide , who knowing the Temper of your Soul , and how you stand disposed , may best direct you . Only I shall add this , that the oftener you apply your self to do it , your life will be the purer , your heart the chearfuller , and the better armed against all Temptations . III. That three times in the year at least , especially on those solemn Festivals observed by all Christians , who have not utterly cast off Obedience to the Church , and order in their Devotions , you lay aside all excuses , and every Sin that then besets you , and seriously prepare your self for so great a Blessing . IV. That as soon as you wake that Morning , ( and the sooner you awake the better sign it is that your mind is set upon it ) you rouse your self up with a fervent expectation of Receiving that day the Bread that came from Heaven , which whosoever is rightly partaker of shall not perish , but have life everlasting . V. As for the precedent days of Preparation , how many they should be , or how they should be imployed , you are to refer your self to your Guide , who may advise you not to be over-scrupulous of the Time , ( for the Primitive Christians communicated every day ; ) and if your life be innocent from great offences , your Preparation need not be long . Only be sure you bring with you Faith and Charity , clean hands and a penitent heart : which if you do , be confident the Master of the Feast will not find fault with you for want of a Wedding-garment . VI. That upon the blessed day of your Receiving you do more vigorously prepare your self by lifting up your Heart and Hands to God , and offering up your private Prayers , ( fitted for that purpose with all possible Devotion . ) And that being done , you may compose your self in quiet and in silence till the time of the Morning Sacrifice be come ; when being called to a more Publick Oratory , you may be the fitter to go with an humbly Confidence to meet your Saviour , and with that Ardour and Affection as a chaste Virgin goes to an holy Marriage . VII . That during the Celebration of this Holy Sacrament you attend earnestly to what is done by the Priest. When he breaks the Bread , imagine to your self that you see the Body of your dear Saviour torn and crucified , and when he pours out the Wine , consider that his Blood was thus poured out upon the Altar of the Cross : and last of all , when he that consecrates shall stand before you , ready in particular to apply it , you may then think that you see Christ himself reaching out his own Body and Blood to you , to feed your Soul unto Eternal Life . VIII . That farther you are really to believe the words as they are spoken , This is my Body , This is my Blood ; and not to doubt , but that it is effectually made good to you in the Receiving , without any dispute at all , or scrupulous inquiring into the manner of it , which neither Christ hath revealed , and neither Men nor Angels are able to pry into . IX . That the Celebration of these Holy Mysteries being ended , you are to retire with all Thankfulness of heart for having been admitted to that Heavenly Feast , wherein your Saviour , who gave himself for you on the Cross , hath now more particularly given himself to you in the Sacrament , never to depart from you , unless you again wilfully offend him ; which you are the more earnestly to beware , lest by frequent Relapses the Sacrament it self prove not only useless , but dangerous to you , and your latter end prove worse than your beginning . Advice concerning Fasting . I. YOU are to consider Fasting either as a Duty enjoined by the Church or as a voluntary undertaking of your own . Your Obedience is required to the former in every particular as far as it is enjoyned , unless the want of Health or some other Accidents may unavoidably hinder you , wherein not only the Bishop may dispense with you , but he that hath the charge of your Soul , especially if the Necessity be evident . II. Besides the ordinary Fasts prescribed by the Church , you are advised to set aside some Day , either Weekly or ( at least ) Monthly , wherein you may mourn in private , not only for your own sins and personal calamities , but for those publick Judgments now fallen on the whole Church and Nation , and those crying sins which have occasioned them ; offering up your earnest prayers to God for the removing of them , which , when they come from a mortified Body and a contrite Heart , are such a Sacrifice that God , ( who deceives no man ) being true to his Promises , cannot possibly despise . III. That the Fast for the time designed be such as may in some measure be afflictive to you , abstaining totally that day from all manner of food , if the condition of your health will bear it ; or if that cannot be , that you be so moderate in your feeding , that it may appear that you rather serve your Necessities in eating than satisfie your Appetite . IV. That you imploy this Day ( or such a part of it ( at least ) as you may keep free to your self ) as a Retreat from the world , the business and the pleasures of it , that so you may with the more freedom make up the Accounts between God and your own Soul , and by Prayer and Penitence reconcile your self to him ; for without this , Fasting is of no use . Expressions of Humiliation preparatory to the following Devotions . RIghteousness , O Lord , belongs unto thee ; but unto me confusion of face , the vainest , the vilest , the sinfullest of all the children of men . Lord , I am vile in mine own eyes , and I will be yet more vile , because my sins have made me vile in thine . I am not worthy of the Air I breath , of the Earth I tread upon , or of the Sun that shines upon me ; much less worthy to lift up either hands or eyes to Heaven . For thou hast said that no unclean thing shall come within thy sight : and how then shall I appear , who am so miserably defiled ? If the Man according to thine own heart could say that he was a Worm , and no Man , O what am I ? If Abraham , who had the honour to be called thy Friend , could say that he was but Dust and Ashes , O what am I ? O my God , thou madest me of nothing ; and thou feest how I have spoiled this work of thine , for I have made my self worse than nothing . For I am still in my Sins , and what to do I know not . Acts of Resolution to second this Humiliation . But this I will do ; I Will confess my wickedness , and be sorry for my sins . I will stand aloof with the Publican , and smite my breast , and say , Lord , be merciful to me a sinner . I will return with the Prodigal , and say , Father , I am not worthy to be called thy Child ; make me as one of thine hired Servants . I will not suffer mine eyes to sleep , nor mine eye-lids to slumber , till I have by the mediation of thy dear Son obtained my pardon . And what shall I say more ? I will pour out my prayers in the bitterness of my Spirit ; and if my dry Eyes want Tears , I will call unto my Heart for Tears of Blood , wherewith I may supply them . And therefore now , Lord , call my sins to my remembrance : and when thou hast done so , blot them out of thy remembrance , and pardon me . A Litany of Confession to be made use of by the Penitent Soul that finds it self burthened with a true sense of Sin. I. WO , Wo unto me , O God , that being a Creature of thine , and made by thee capable of enjoying everlasting felicity , I have lived so wickedly and leudly , that , unless thy mercy prevent it , I shall utterly forfeit the very End of my Creation . But I Repent , O my God , I Repent . I am utterly ashamed of it . Lord , be thou merciful to me a Sinner . II. Wo , Wo unto me , O God , that I have trifled away so many of my Youngest days without knowing thee , or taking any notice of those strict duties which I did owe unto thee ; that I was so long a Child in all things , excepting Innocence , and that only by an over-hasty Spring of early Wickedness I was more than a Child . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . III. Wo , Wo unto me , O God , that as I grew up , the seeds of Corruption which I brought with me into the world grew up along with me , and by insensible degrees ( which I observed not ) Pride and Folly and Lust took Possession of me , and Sin hath reigned in my mortal Body . But I Repent , O my God , I Repent . I am infinitely confounded at it . Lord , be thou merciful to me a Sinner . IV. Wo , Wo unto me , O God , that being washed in the Waters of Baptism from the guilt of that Original Corruption which I brought with me into the World , I have since that time so many ways actually defiled my self , that I can no longer pretend by any former contract with thee , that I am either a Child of thine , a member of thy Christ , or an heir of the Kingdom of Heaven . But I Repent , O my God , I Repent . I am utterly confounded at it . Lord , be thou merciful to me a Sinner . V. Wo unto me , O God , that having been received into the Bosom of thy Church , ( which so many millions of Souls have not had the happiness to be ) I have ingratefully dishonoured thy holy Faith by an unholy Life ; and having so often confessed thee with my tongue , I have denied thee in my life and actions . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my Self for it . Lord , be thou merciful to me a Sinner . VI. Wo , Wo unto me , O God , that having abjured the Devil and all his works , and given up my name to Christ , to fight under the Banner of his Cross , I have on the contrary treacherously complied with his Enemy in many things , and shall be found ( I fear ) to have been more diligent in serving him , than I have been in serving thee . But I Repent , O my God , I Repent . I am confounded and astonished at it . Lord , be thou merciful to me a Sinner . VII . Wo , Wo unto me , O God , that being obliged by that high calling of being a Christian to renounce the Pomps and Vanities of the World , I have so infinitely failed in this , that I have doted on nothing more : for those very Vanities have been my Idols , and my seduced Heart hath gone a Whoring after them . But I Repent , O my God , I Repent . I am ashamed and confounded at it . Lord , be thou merciful to me a Sinner . VIII . Wo , Wo unto me , O God , that being farther bound by that most Solemn Vow , utterly to forsake the sinful Lusts of the Flesh , I have , instead of forsaking them pursued and hunted after them , and when other temptations have failed , have been apt enough to kindle my own Fire , and to be a Tempter to my self . But I Repent , O my God , I Repent . I hate , and loath , and abhar my self for it . Lord , be thou merciful to me a Sinner . IX . Wo , Wo unto me , O God , that knowing thy revealed Will to be the Law to which I was bound in all obedience to submit my self , I , like an insolent Rebel , have not only set up my own Will , in opposition to thine , but many times preferred it before thine , and have listned more to the false Oracles of Flesh and Blood than to all thy Holy Commandments . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . X. Wo , Wo unto me , O God , that being made according to thine Image , ( the greatest honour that could be done thy Creature ) I have dashed so many blurs and spots and foul sins upon it , so defaced all the lines and features of it , that , unless the Holy Spirit please to renew that Image in me again , I tremble to think what I must one day hear , Depart from me , I know you not . But I Repent , O my God , I Repent . I am ashamed and confounded at it . Lord , be thou merciful to me a Sinner . XI . Wo , Wo unto me , O God , that having received a Rational Soul from thee , to be a Moral Light and guide unto my actions , I have been so brutish as to follow my sensual appetite instead of it , and have made no farther use of Reason than to find out vain excuses to cozen my own Soul into all the by-ways of Sin and Errour . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . XII . Wo , Wo unto me , O God , that being endowed with Memory to serve as a Magazine to treasure up thy Precepts and holy Counsels in , I have stuft it so miserably full with the Idea's of former Vanities and Sin , that I have left no room for thee at all . But I Repent , O my God , I Repent . I infinitely condemn my self for it . Lord , be thou merciful to me a Sinner . XIII . Wo , Wo unto me , O God , that having received a Heart from thee to be the seat of clean and holy affections , and the only Temple for thy holy Spirit to dwell in , I have so unworthily abused and altered the property of it , that it is now become a Den of Thieves , and an unhandsome receptacle of all uncleanness . But I Repent , O my God , I Repent . I hate , and loath , and abhor my self for it . Lord , be thou merciful to me a Sinner . XIV . Wo , Wo unto me , O God , that my wretched Heart being corrupted , my Imagination hath run wildly after with a swarm of vain and sinful Thoughts , which like importunate Flies , being driven away light again and again upon my destracted Soul , and intermingle with the best of my Devotions . But I Repent , O my God , I Repent . I am infinitely troubled and grieved for it . Lord , be thou merciful to me a Sinner . XV. Wo , Wo unto me , O God , that mine Eyes , being greedy after Vanity , have been upon all occasions as open windows to let in Sin ; but when by the same way they should have issued out Penitential Tears , to wash away the stains those Sins had made , there hath been no passage found for them . But I Repent , O my God , I Repent . I am inwardly grieved and deplore my self for it . Lord , be thou merciful to me a Sinner . XVI . Wo , Wo unto me , O my God , that , for the entertaining of vain conversation , I have left mine Ears too often open to light and vain and sinful discourses , and in all my inquiries have hearkned more to what the world saith abroad , than to what thy holy Spirit and my own Conscience saith within me . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . XVII . Wo , Wo unto me , O God , that I have not resolved , with thy Servant David , to take care of my ways , that I offend not in my tongue , but have many times vainly and inconsiderately let it loose , and , either to please the Company or my self , I have spoken words which might unhappily prove occasions of sin both to them and me , without regard , or remembring how great Flames such little sparks might kindle . But I Repent , O my God , I Repent . I do infinitely condemn my self for it . Lord , be thou merciful to me a Sinner . XVIII . Wo , Wo unto me , O God , that all the parts and faculties of my Soul and Body have been abused , and have not served the Laws of their Creator , but have so eagerly and constantly pursued the corrupt desires of a seduced Heart , that I have cause to fear that either my whole life may be looked upon as one continued sin , or at least as having admitted so few inconsiderable Pauses , that if thou shouldst enter into strict Judgment with me , I should not have the confidence to say when , or where , or wherein I have been innocent . But I Repent , O my God , I Repent . I am confounded and astonished at it . Lord , be thou merciful to me a Sinner . XIX . Wo unto me , O God , that I have wretchedly failed even in my best endeavours , that I have been cold in my Devotions , weary of my Prayers , inconstant to good purposes , dull and heavy in the way to Heaven , but quick and active in all the ways of sin , having made it the whole business of my life , rather to seem to be Religious , than really to be so . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . XX. Wo , Wo unto me , O God , that I have not washed mine hands in Innocency , when I have gone unto thine Altar , nor made mine heart ready to receive the bread that came from Heaven , but have failed in my Preparations , and have not sufficiently considered either mine own unworthiness , or the high secrets of so great a Mystery . But I Repent , O my God , I Repent . I am grieved and troubled at it . Lord , be thou merciful to me a Sinner . XXI . Wo , Wo unto me , O God , that having so often received those inestimable Pledges of thy love , the precious Body and Blood of thy dear Son in the Holy Sacrament , I have been so unwary as to admit my former sins under the same roof with thee , and have unhappily done what lay in me to drive thee from me . But I Repent , O my God , I Repent . I am infinitely ashamed at it . Lord , be thou merciful to me a Sinner . XXII . Wo , Wo unto me , O God , that my Repentance , the only plank left me in the Shipwrack of my Soul , hath been so weak , so slight , and so unsteady , that every small blast of a new Temptation hath been able to drive me from it , and by frequent Relapses into sin , gives me cause enough to repent , even of my vain repentance . But I Repent again , O God , again I I Repent . I hate , and loath , and abhor my self for it . Lord , be thou merciful to me a Sinner . XXIII . Wo , Wo unto me , O God , that having received my Life and Being and Preservation from thee , with so many advantages to have made me happy in this world , and blessed in the next , I have been so abominably unthankful , that I have cast all these thy Blessings behind me and returned thee nothing back for all thy favours , but affronts , and injuries , and sins . But I Repent , O my God , I Repent . I am confounded and astonished at it . Lord , be thou merciful to me a Sinner . XXIV . Wo , wo unto me , O God , that being Redeemed by the Death and Passion of thy dear and only Son , I have not laid his bitter Agonies to heart , nor made right use of the precious Ransom which was laid down for me : That I have not yet sued out my pardon with such Penitent Tears as thou requirest , nor laid hold of the benefits of it by a lively Faith ; but have chosen rather stupidly to continue in my Sins , and to neglect the Blood of the Covenant as an unholy thing . But I Repent , O my God , I Repent . I hate , and loath , and abhor my self for it . Lord , be thou merciful to me a Sinner . XXV . Wo , Wo unto me O God , that thy Holy Spirit I have grieved , thy Counsels I have rejected , thy Motions I have quenched , and have entertained the Lusts and Vanities nf this life with far more earnest and passionate affections than all thy Holy Inspirations . But I Repent , O my God , I Repent . I am utterly ashamed and confounded at it . Lord , be thou merciful to me a Sinner . XXVI . Wo , Wo unto me , O God , that having thus far opened my guilty heart before thee , I have left so many Sins behind , that I cannot number them ; some that I have really forgot , some that I would forget , if my Conscience would give me leave ; Sins known , that I cannot conceal , and sins secret , such as I have taken so much care to hide from others , that they are now become hidden from my self . But whatsoever they are , or wheresoever they are registred , whether in my own Conscience or in any other Record , that may be proved against me in the day of Judgment , I call the whole Court of Heaven to witness , That I do sadly Repent my self of them all ; That I do abhor my self for them all ; That I resolve stedfastly to renounce them all . Lord , be thou merciful to me a Sinner . Amen . Amen . The Penitent Soul having made this or the like Confession , prepares and stirs up it self to true Contrition . WHat shall I say more unto thee , O thou that art the Judge of the whole Earth ? or what shall I do more ? I have ransacked my breast and laid it open ; I have spread it before thee , as Hezekiah the blaspheming Letter of his Enemy . I do not desire that there should be so much as any fold , or pleight , or corner of it hidden from thee . Or if this be not enough to transact this great business of my Soul between me and thee alone , and that possibly I may flatter my self in the several acts of my intended Penitence , I am ready to go farther , and ( to make my self the more ashamed of sinning ) with all humility to confess these sins of mine to some of those servants of thine , whom thou hast placed between mee and thee , and to whom alone under thee thou hast so clearly given the power of Absolution . O deal with me then as thou didst with thy Servant David , who no sooner confessed his sins , but thou forgavest him all his iniquities . But are there not they who confess their sins , and have the impudence to glory in them , or at least pass them over without any act of real Contrition , or any remorse at all ? But , O my God , ( if my heart deceive me not ) I am none of those ; for I can neither glory in my shame , nor can I be satisfied with my self when I appear with dry eyes before thee . After this Preparation these Express Acts of Contrition may follow . FOR I am grieved , O my God , I am grieved passionately , heartily grieved that ever I offended thee . That I , the work of thy hands , have sinned against thee my Maker . That I , the price of thy Blood , have sinned against thee my Jesus , who hadst so much love for me as to be content to die for me . That I , the chosen Temple of thy Holy Spirit , have sinned against him who sanctified me . For this I grieve , and mourn , and my heart is wounded within me . And having done all this , yet I have not done ; for still I am grieved : grieved that I can grieve no more , that my Head is not a continual Spring , and mine Eyes Fountains of Tears . Wo is me , wretch as I am , that I who have been so easie , so forward , so eager to sin , should not be so untoward , so heavy , so unable to repent . Wo is me , that I should be still so drowsie , so dead asleep in sin , that I should not be yet awake , and sensible of the condition I am in . O that I had died before my unworthy Soul had given way to those strst sins , which hath drawn so foul a Train after them . But , O my God , though I cannot wait on thee among the Innocent , yet deny me not a room among the Penitent . Remember , O my God , that though Ahab had sold himself to work wickedness , yet because he Prayed , and Fasted , and humbled himself before thee , thou hadst so much regard even of this outward Penitence of his , as to promise not to bring the evil upon him in his days . But , Lord , if my heart deceives me not , I do not only outwardly and seemingly , but really and cordially Repent . And therefore for the evil that I have deserved , O my God , rather let the punishment light upon me in this world than in the next . Rather let me perform the Penance of my Tears here , than reserve it for that sad time , when a whole Sea of Tears will do no good . And having said all this , if my Repentance be yet imperfect , ( as I know it cannot but want many grains , if weighed in this just balance ) let the bitter Sufferings of thy dear Son Jesus be cast into the Scale , and then I shall not fear if thou enter into Judgment with me . But of my self , O God , I am utterly unable ; and which way to satisfie thee I know not . I dare not say so much as the Servant in the Gospel did , Master , have patience with me , and I will pay thee all . But rather , Master , have patience with me , for I can pay thee nothing at all , unless thy bounty be so great as to give it me to pay thee . I can Fast from a meal sometimes , ( though it be with much ado ) and I can Pray , though coldly enough ; and if the fit and qualm of my Devotion holds out longer , I can strain for a Tear or two to sprinkle upon my dry Devotions . But should I fast my self into Air and Emptiness , and weep my self into Water ; should I tear the skin from this sinsul Flesh of mine , I should never be able to satisfie for the least of those Millions of Millions of sins , which , through the several moments of my life , either ignorantly or knowingly , weakly or wilfully , I have sinned against thee . What I have transgressed against others , I am not only sorry for , but ready , as far as my power will reach , to satisfie . But for my sins against thee , my God , I must lay my hand upon my mouth for ever , for I have nothing to return or answer . But the comfort is , ( and blessed shall be my Soul if rightly I lay hold on it ) that it is thou , O my blessed Jesu , who hast satisfied for me , one drop of whose blood is enough to satisfie for the sins of a thousand worlds . And this being so , will thy offended Eather be so rigorous as to require the same payment again ? Especially will he require it of me , a poor , a broken , and a bankrupt Sinner ? Canst thou exact the utmost farthing of him who hath not a mite of his own to pay thee ? The Transition which the Penitent makes from the Acts of Contrition to the Acts of Resolution for amendment of life , without which all sorrow for Sin is in vain . BUT because by thy infinite Mercy , O my God , thou hast satisfied for me already , shall I therefore fold my Arms , and sit down and do nothing towards it ? Or which is worse , shall I go on ? Shall I continue in my Sins that Grace may abound ? Now God forbid . No , I here resolve rather to die the Death , than ever wilfully to sin against thee more . I do here resolve utterly to avoid the temptations and approaches towards those former sins which have hitherto so miserably betrayed me . I do here resolve ( thy holy Spirit assisting me ) upon all the duties of a new life ; to be hereafter more wary in my ways , and more constant to good resolutions , to love thee above all the pleasures and interests of this life , and sadly to consider what an infinite loser I should be , if to gain all that my corrupt heart desires I should lose thee : If after all this I should be so miserably forgetful both of my self and thee , as shamefully to relapse into any of those sins which I have now repented of . I do here once more resolve to abhor and loath my self for it , and not to let my Conscience sleep or admit of any rest , till I have with bitter tears and a sharp reiterated Repentance obtained my pardon . Having thus far made his Resolution , the Penitent betakes himself to Prayer . AND now O thou great Searcher of all Hearts , who seest that I am of my self weak and mutable , and no better than a Reed shaken with the wind , O shew thy strength in my weakness : fasten and confirm me in these good purposes , and so bind them with Cords unto thine Altar , that I may never start from thee more , or be any longer of that Herd , whose good resolutions are as a dream in the night ; or if they last longer , they are but as the next morning dew , and as soon vanish away . O give me the Resolution of thy Servant Joshua ; I and my house will serve the Lord. O give me the Heart of thy Servant David , who so passionately makes his Protestations . I will take no wicked thing in hand , I hate the sins of unfaithfulness , there shall no such cleave unto me . I will walk in my house with a perfect heart . I have sworn , and am stedfastly purposed to keep thy righteous Judgements . Lord , I am not able to think one of these good thoughts without thee , much less to resolve upon them . But I , who without thee am able to do nothing , may venture to say as thine Apostles did , that in thee I am able to do all things . Lord , give me the strength to do what thou requirest , and then require of me what thou pleasest . Amen . After these Resolutions the Penitent prepares himself with an humble Soul and bended knees to beg Pardon . O The God of my life , and the unexhausted Fountain of Mercy which can never be drawn dry , I have now by the assistance of thy holy Spirit gone through ( though with weak and trembling steps ) the whole exercise of Repentance : for I have confessed my sins , and thou hast promised ( upon my confession of them ) not to impute them to me ; I have gone one step farther , for I have repented of my sins , and thou hast promised again that upon my repentance thou wilt remember them no more ; and because thy holy Word hath taught me that a new life is the only life of a true Repentance , I have this day in thy sight , and in the presence of all the Holy Angels that attend thee in the Conversion of a Sinner , made my firm resolution never to fall again into the sins which I have repented of . And now what remains for a poor Penitent to do more , but humbly and earnestly to beg thy Pardon ? The Penitent's Prayer . O God the Father , who canst not be thought so cruel as to make me only to destroy me , Have mercy on me . O God the Son , who knowing thy Father's Will , didst make it thy business to come into the world to save me , Have mercy on me . O God the Holy Ghost , who to the same end didst sanctifie me in my Baptism , and hast so often since breathed holy thoughts and motions on me , Have mercy on me . O Holy and Blessed and Glorious Trinity , whom in three Persons I adore as my one and onely true God , Have mercy on me . Hear me , O Lord. Help me , O Lord. Save me , or else I perish . Lord , carest thou not that I perish ? Thou that wouldest have all men saved ? Thou who wouldst have none to perish ? And wilt thou now shew thine anger against a Worm , against a Leaf , against a Vapour that vanisheth before thee ? O remember how short my time is , and deliver not my Soul into the power of Hell. For , alas ! what profit is there in my Bloud ? or who shall ever give thee thanks in that bottomless pit ? No , let me live in thy sight ? let me live , O my God , that my Soul may praise thee . Forget me as I have been disobedient , provoking thee to anger ; and regard me as I am distressed , crying out to thee for help . Look not upon me as I am a Sinner ; but consider me as I am thy Creature . A Sinner I am , I confess , a Sinner of no ordinary strain ; but let not this hinder thee , O my God , for upon such sinners thou gettest the greatest glory . O remember for whose sake it was that thou camest from the bosom of thy Father , and didst let thy self down so low as to be content to be born of thine own humble handmaid . Remember for whom it was that thy tender body was Torn , & Scourged , and Crucified , and thy precious Blood shed . Was it not for the sins of the whole world ? and shall I be so narrow-hearted to my own Soul , or so injurious to thy Glory , as to think that in all this crowd , thou hast particularly excepted me ? Or , which is as great a dishonour to thee , can I possibly imagine that thou diedst only for Sinners of a lower kind , and leftest such as I am without remedy ? What had become then of him who filled Jerusalem with blood ? What of the noted Woman who had lived in a trade of Sin ? Nay , what had become of thine own Disciple who with Oaths and Curses thrice denied thee ? O how easie is it for thee to forgive ? for it is thy Nature . How proper is it for thee to save ? for it is thy Name . How suitable is it to thy only End of coming into the World ? for it is thy Business . And when I consider that I am the chief of Sinners , may I not urge the Father , and say , Shall the very chief of thy business be left undone ? Mercy , Mercy , good Lord. I ask not of thee any longer the things of this world : neither Power , nor Honours , nor Riches , nor Pleasures . No , my God , dispose of them to whom thou pleasest , so that thou givest me Mercy . O that I could hear thee once say , as thou didst to him in the Gospel , My Son , be of good chear , thy Sins are forgiven thee . How would my drooping Spirits revive at such a sound ? and my now wounded Soul break forth into Hymns and Praises and Hallelujahs for a mercy so utterly undeserved of me , and which the Angels which fell could never hear of ? But , O my weak Soul , what dost thou fear ? or what dost thou scruple at ? For thou art not yet in such a desperate condition , but thou mayest expect that what was said to him may possibly be said to thee . Nay , be confident ( though it be with a mixture of fear and trembling ) that if thou dost not act the part of an Hypocrite all this while , thy Saviour stands ready at the very doors of thy Heart , to breath the very same words in a heavenly whisper to thee ; Be of good chear , thy Sins are forgiven thee . Return then unto thy rest , O my Soul , for thy Sins are forgiven thee . Only take this Counsel along with thee , Sin no more , lest a worse thing fall unto thee . O that I could never sin against thee more ; never purposely , deliberately , wilfully sin against thee more . And for those sins of daily Incursion , those over-familiar corruptions of my nature , which thou hast not yet given me strength enough to conquer ; Lord , either subdue them to me by degrees , or lay them not to my charge . But wherein soever my Conscience most accuseth me , therein , O my God , be thou most merciful unto me . Save me , O God , as a Brand snatched out of the Fire . Receive me , O my Jesu , as a Sheep that hath wandred , but is now returned to the great Shepherd and Bishop of my Soul. The Jubile of the Penitent Soul after the sense of Pardon obtained . REjoyce over me , O God the Father ; that this thy Child was lost , but is found , was dead , but is alive again . Rejoyce over me , O God the Son , that thy loud Cries and Tears , and bitter Agonies which for my sake thou enduredst upon the Cross , were ●…ot so unhappily lost , as to be cast away in vain upon me . Rejoyce over me , O God the Holy Ghost , that thy so many secret and powerful touches have at last got the upper hand of me . Rejoyce over me , O ye holy Angels , a great part of whose Ministery it is , to rejoyce at the Conversion of a Sinner . Rejoyce over thy self , O my Soul , that thou hast received so much grace from Heaven this day , as sadly to confess thy Sins , seriously to repent of them , and stedfastly to resolve never to be guilty more of so much bruitishness , as to be likened to the Dog that returns to his Vomit , or to the Swine wallowing in the Mire . The Penitent closeth all with this short Prayer . LET this day , O my God , be noted in thy Book . Do not thou forget my Prayers , nor suffer me to forget my Resolutions . For though I am weak , though I am unworthy , though I am unprofitable , yet I am thy Servant . And here upon my bended Knees I humbly beg of thee , that I may live and die so . Lord hear my Prayers , and let my cry come unto thee . Lord , pardon my Prayers , and let not my coldness and wanderings , and infinite unworthiness turn them into sin . Lord , hear my Prayers , and let my cry come unto thee . Amen . Amen . FESTIVAL HYMNS . Celebrating the Mysteries and chief Festivals of the Year , according to the manner of the Ancient Church : fitted to the fancy and devotion of the younger and pious persons . Apt for memory , and to be joined to their other Prayers . Hymns for Advent , or the Weeks immediately before the Birth of our Blessed Saviour . I. WHen , Lord , O when shall we Our Dear Salvation see ? Arise , arise , Our fainting eyes Have long'd all night , and 't was a long one too . Man never yet could say . He saw more than one day , One day of Eden's seven : The guilry hour there blasted with the breath Of sin and death Hath ever since worn a nocturnal hue . But thou hast given us hopes that we At length another day shall see , Wherein each vile neglected place , Gilt with the aspect of thy face , Shall be like that , the porch & gate of heaven How long , dear God , how long ! See how the Nations throng : All humane kind , Knit and combin'd Into one body , look for the their Head. Pity our multitude . Lord , we are vile and rude , Headless and senseless , without thee , Of al things but the want of thy blestface . O haste apace , And thy bright self to this our body wed That , through the influx of thy power , Each part that er'st confusion wore May put on order , and appear Spruce as the childhood of the year , When thou to it shalt so united be . Amen . The second Hymn forAdvent ; or Christ's coming to Jerusalem in triumph . LOrd , come away , Why dost thou stay ? Thy rode is ready , and thy paths made straight With longing expectation wait The Consecration of thy beautious feet . Ride on triumphantly , behold we lay Our lusts and proud wills in thy way . Hosanna ! welcome to our hearts . Lord , here Thou hast a Temple too , and full as dear As that of Sion , and as full of sin . Nothing but Thieves and robbers dwell therein . Enter , and chase them forth , and clense the floor ; Crucifie them , that they may never more Profane that holy place , Where thou hast chose to set thy face . And then , if our stiff tongues shall be Mute in the praises of thy Deity , The stones out of the Temple wall Shall cry aloud and call Hosanna ! and thy glorious footsteps greet . Amen . Hymns for Christmas-day I. MYsterious truth ! that the self-same should be A Lamb , a Shepherd , and a Lion too ! Yet such was he Whom first the sheperds knew , When they themselves became Sheep to the Shepherd-Lamb . Shepherd of Men and Angels , Lamb of God , Lion of Judah , by these titles keep The Wolf from thy indangered Sheep . Bring all the world unto thy Fold ; Let Jews and Gentiles hither come In numbers great that can't be told , And call thy Lambs , that wander , home . Glory be to God on high , All glories be to th' glorious Deity . The second Hymn ; being a Dialogue between three Shepherds . WHere is this Blessed Babe That hath made All the world so full of joy And expectation ; That glorious boy That Crowns each Nation With a triumphant wreath of blessedness ? Where should he be but in the throng , And among His Angel-Ministers , that sing And take wing Just as may Echo to his Voice , And rejoyce , When wing and tongue and all May so procure their happiness ? But he hath other Waiters now , A poor Cow , An Ox and Mule stand and behold , And wonder , That a stable should enfold Him that can thunder . Chorus . O what a gracious God have we ! How good ! How great ! even as our misery . The third Hymn : Of Christ's Birth in an Inn. THE blessed Virgin travail'd without pain And lodged in an Inn , A glorious Star the sign , But of a greater guest than ever came that way : For there he lay That is the God of Night and Day , And over all the pow'rs of Heaven doth reign . It was the time of great Augustus Tax , And then he comes That pays all sums , Even the whole price of lost Humanity . And sets us free From the ungodly Empirie Of Sin , and Satan , and of Death . O make our hearts , blest God , thy lodging-place , And in our brest Be pleas'd to rest ; For thou lov'st Temples better than an Inn : And cause that sin May not profane the Deity within , And fully o're the ornaments of Grace . Amen . A Hymn for Christmas-day . A Wake , my Soul , and come away , Put on thy best array , Lest if thou longer stay , Thou lost some minutes of so blest a day . Go run and bid good morrow to the Sun , Welcome his safe return to Capricorn , And that great morn Wherein a God was born , Whose Story none can tell But he whose every word 's a Miracle . To day Almightiness grew weak , The World it self was mute , And could not speak . That Jacob's Star which made the Sun To dazzle , if he durst look on , Now mantled o're in Bethlehem's night Borrow'd a Star to shew him light . He that begirt each Zone , To whom both Poles are one , Who grasp'd the Zodiack in 's hand , And made it move or stand , Is now by Nature Man , By stature but a Span ; Eternity is now grown short , A King is born without a Court ; The Water thirsts , the Fountain's dry , And Life , being born , made apt to die . Chorus . Then let our praises emulate and vie With his Humility : Since he 's exil'd from skies , That we might rise , From low estate of men Let 's sing him up agen . Each man wind up's heart To bear a part In that Angelick Quire ; and show His glory high , as he was low . Let 's sing t'wards men good will and Charity , Peace upon Earth , Glory to God on high . Hallelujah , Hallelujah . A Hymn upon St. John's day . This day We sing The friend of our eternal King , Who in his bosom lay , And kept the Keys Of his profound and glorious Mysteries : Which to the world dispensed by his hand , Made it stand Fix'd in amazement to behold that light , Which came From the throne of the Lamb , To invite Our wretched eyes ( which nothing else could see But fire and sword , hunger and miserie ) T' anticipate by their ravish't sight The beauty of Celestial delight . Mysterious God , regard me when I pray : And when this load of clay Shall fall away , O let thy gracious hand conduct me up , Where on the Lamb 's rich viands I may sup ; And in this last supper I May with thy friend in thy sweet bosom lie For ever in Eternity . Allelujah . Upon the day of the holy Innocents . MOurnful Judah shreeks and cries At the obsequies Of their Babes , that cry More that they lose the paps , than that they die . He that came with life to all Brings the Babes a funeral , To redeem from slaughter him Who did redeem us all from sin . They like himself went spotless hence , A sacrafice to Innocence , Which now does ride Trampling upon Herod's pride , Passing from their fontinels of clay To heaven a milky and a bloody way . All their tears and groans are dead , And they to rest and glory fled . Lord , who wert pleas'd so many Babes should fall , Whilst each sword hop'd , that every of the All Was the desired King , make us to be In Innocence like them , in Glory thee . Amen . Upon the Epiphany , and the three Wise men of the East coming to worship Jesus . A Comet dangling in the air Presag'd the ruin both of Death and Sin , And told the wise man of a King , The King of Glory , and the Sun Of Righteousness , who then begun To draw towards that blessed Hemisphere . They from the farthest East this new And unknown light pursue , Till they appear In this blest Infant-King's propitious eye , And pay their homage to his Royalty . Persia might then the rising Sun adore , It was Idolatry no more . Great God , they gave to thee Myrrhe , Frankincense and Gold : But , Lord , with what shall we Present our selves before thy Majesty , Whom thou redeem'dst when we were sold ? W'have nothing but our selves , and scarce that neither ; Vile dirt and clay : Yet it is soft , and may Impression take . Accept it , Lord , and say , this thou hadst rather ; Stamp it , and on this sordid metal make Thy holy image , and it shall out-shine The beauty of the golden Mine . Amen . A Meditation of the Four last things .   Death , For the time of Lent especially . Judgment , Heaven , Hell. A Meditation of Death . DEath , the old Serpent's Son , Thou hadst a sting once like thy Sire , That carried Hell and ever-burning fire : But those black days are done ; Thy foolish spite buried thy sting . In the profound and wide Wound of our Saviour's side . And now thou art become a tame and harmless thing , A thing we dare not fear Since we hear That our triumphant God , to punish thee For the affront thou didst him on the Tree , Hath snatcht the Keys of Hell out of thy hand , And made thee stand A Porter to the gate of Life , thy mortal enemy . O thou who art that Gate , command that he May , when we die , And thither flee , Let us into the Courts of Heaven through thee . Allelujah . The Prayer . MY Soul doth pant tow'rds thee , My God , Source of eternal life : Flesh fights with me●… Oh end the strife , And part us , that in peace I may Unclay My wearied spirit , and take My flight to thy eternal Spring , Where , for his sake Who is my King , I may wash all my tears away That day . Thou Conqueror of Death , Glorious Triumpher o're the Grave , Whose holy breath Was spent to save Lost Mankind , make me to be styl'd Thy Child ; And take me when I die , And go unto my dust , my Soul Above the sky With Saints enroll , That in thy arms for ever I May lie . Amen . Of the day of Judgment . GReat Judge of all , how we vile wretches quake ! Our guilty bones do ake , Our marrow freezes , when we think Of the consuming fire Of thine ire ; And horrid phials thou shalt make The wicked drink , When thou the wine-press of thy wrath shalt tread With feet of lead . Sinful , rebellious clay ! what unknown place Shall hide it from thy face ? When earth shall vanish from thy sight . The Heavens , that never err'd , But Observ'd Thy laws , shall from thy presence take their flight , And , kill'd with glory , their bright eyes stark dead Start from their head ; Lord , how shall we , Thy enemies , endure to see So bright , so killing Majesty ? Mercy , dear Saviour : thy Judgment-seat We dare not , Lord , intreat ; We are condemn'd already there . Mercy : vouchsafe one look Of life . Lord , we can read thy saving Jesus here , And in his Name our own Salvation see . Lord , set us free ; The book of sun Is cross'd within , Our debts are paid by thee . Mercy . Of Heaven . O Beautious God , uncircumscribed Treasure Of an eternal pleasure , Thy Throne is seated far Above the highest Star , Where thou prepar'st a glorious place Within the brightness of thy face For every spirit To inherit That builds his hopes on thy merit , And loves thee with an holy Charity . What ravish'd heart , Scraphick tongue or eyes , Clear as the morning's rise , Can speak , or think , or see That bright Eternity , Where the great King 's transparent Throne Is of an intire Jasper stone ? There the eye O' th' Chrysolite , And a skie Of Diamonds , Rubies , Chrysoprase , And above all the holy Face Makes an Eternal Clarity . When thou thy Jewels up dost bind , that day Remember us , we pray ; That where the Beryll lies And the Crystal 'bove the skies , There thou may'st appoint us place Within the brightness of thy face , And our Soul In the Scrowl Of life and blissfulness enrowl , That we may praise thee to eternity . Allelujah . Of Hell. HOrrid darkness , sad and sore , And an eternal Night , Groans and shrieks , and thousand more In the want of glorious light ; Every corner hath a Snake In the accursed lake . Seas of fire , beds of snow Are the best delights below ; A Viper from the fire Is his hire That knows not moments from Eternity . Glorious God of Day and Night , Spring of Eternal Light , Allelujahs , Hymns and Psalms And Coronets of Palms Fill thy people ever more . O mighty God , Let not thy bruising rod Crush our loins with an eternal pressure ; O let thy mercy be the measure : For if thou keepest wrath in store , We all shall die , And none be left to glorifie Thy Name , and tell How thou hast sav'd our Souls from Hell. Mercy . On the Conversion of St. Paul. FUll of wrath , his threatning breath Belching nought but chains and death , Saul was arrested in his way By a voice and a light , That if a thousand days Should join rays To beautifie one day , It would not shew so glorious and so bright . On his amazed eyes it night did fling , That day might break within ; And by those beams of Faith Make him of a child of wrath Become a vessel full of glory . Lord , curb us in our dark and sinful way . We humbly pray , When we down horrid precipices run With seet that thirst to be undone , That this may be our story . Allelujah . On the Purification of the Blessed Virgin. PUre and spotless was the Maid That to the Temple came , A pair of Turtle-doves she paid , Although she brought the Lamb. Pure and spotless though she were , Her body chast and her Soul fair , She to the Temple went To be purifi'd , And try'd That she was spotless and obedient . O make us to follow so blest Precedent , And purifie our Souls , for we Are cloath'd with sin and misery . From our Conception One Imperfection , And a continued state of sin , Hath fullied all our faculties within . We present our Souls to thee Full of need and misery ; And for Redemption a Lamb The purest , whitest that e're came A Sacrifice to thee , Even he that bled upon the Tree . On Good-Friday . THE Lamb is eaten , and is yet again Preparing to be slain . The cup is full and mixt , And must be drunk : Wormwood and Gall To this are draughts to beguile care withall . Yet the Decree is fixt , Doubled knees and groans and cries , Prayers and sighs and flowing eyes Could not intreat . His sad Soul sunk Under the heavy pressure of our sin , The pains of Death and Hell About him dwell . His Fathers burning wrath did make His very heart , like melting wax , to sweat Rivers of Blood Through the pure strainer of his skin : His boyling body stood Bubling all o're , As if the wretched whole were but one door To let in pain and grief , And turn out all relief . O thou , who for our sake Didst drink up This bitter Cup , Remember us , we pray , In thy day , When down The strugling throats of wicked men The dregs of thy just fury shall be thrown . Oh then Let thy unbounded mercy think On us , for whom Thou underwent'st this heavy doom , And give us of the Well of Life to drink . Amen . On the Annunciation to the Blessed Virgin. A Winged Harbinger from bright Heav'n flown Bespeaks a lodging-room For the mighty King of Love , The spotless structure of a Virgin-womb O're-shadow'd with the wings of the blest Dove : For he was travelling to earth , But did desire to lay By the way , That he might shift his cloaths , and be A perfect man as well as we . How good a God have we ! who for our sake , To save us from the burning lake , Did change the order of Creation : At first he made Man like himself in his own Image ; now , In the more blessed reparation , The Heaven's bow , Eternity took the measure of a span , And said , Let us make our self like Man , And not from Man the Woman take , But from the Woman , Man. Allelujah : we adore His Name whose goodness hath no store . Allelujah . Easter-day . WHat glorious light ! How bright a Sun after so sad a night Does now begin to dawn ! Bless'd were those eyes That did behold This Sun when he did first unfold His glorious beams , and now begin to rise . It was the holy tender Sex That saw the first ray : Saint Peter and the other had the reflex , The second glimpse o' th' day . Innocence had the first , and he That fled , and then did penance , next did see The glorious Sun of Righteousness In his new dress Of triumph , immortality and bliss . O dearest God preserve our Souls In holy innocence ; Or if we do amiss , Make us to rise again to th' life of Grace , ( face , That we may live with thee , and see thy glorious The Crown of holy Penitence . Allelujah . On the Day of Ascension . HE is risen higher , not set : Indeed a cloud Did with his leave make bold to shrowd The Sun of Glory from Mouut Olivet . At Pentecost hee'I shew himself again , When every ray shall be a tongue To speak all comforts , and inspire Our Souls with their coelestial fire ; That we the Saints among May sing and love and reign . Amen . On the Feast of Pentecost , or Whitsunday . TOngues of fire from Heaven descend With a mighty rushing wind , To blow it up and make A living fire Of heavenly Charity and pure desire , Where they their residence should take . On the Apostles sacred heads they sit , Who now like Beacons do proclaim and tell Th' invasion of the host of Hell , And give men warning to defend Themselves from the inraged brunt of it . Lord , let the flames of holy Charity And all her gifts and graces slide Into our hearts , and there abide ; That thus refined , we may soar above With it unto the element of Love , Even unto thee , dear Spirit , And there eternal peace and rest inherit . Amen . Penitential Hymns . I. LOrd , I have sinn'd , and the black number swells To such a dismal sum , That should my stony heart and eyes , And this whole sinful trunk , a flood become , And run to tears , their drops could not suffice To count my score , Much less to pay : But thou , my God , hast blood in store , And art the Patron of the poor . Yet since the Balsame of thy blood , Although it can , will do no good , Unless the wounds be cleans'd with tears before ; Thou in whose sweet , but pensive , face Laughter could never steal a place , Teach but my heart and eyes To melt away . And then one drop of Balsam will suffice . Amen . II. GReat God , and just ! how canst thou see , Dear God , our misery , And not in mercy set us free ? Poor miserable man ! how wert thou born , Weak as the dewy jewels of the Morn , Wrapt up in tender dust , Guarded with sins and lust , Who like Court-flatterers wait To serve themselves in thy unhappy fate ? Wealth is a snare , and poverty brings in Inlets for theft , paving the way for sin : Each perfum'd vanity doth gently breath Sin in thy Soul , and whispers it to death . Our faults like ulcerated sores do go O're the sound flesh , and do corrupt that too . Lord , we are sick , spotted with sin , Thick as a crusty Leper's skin . Like Naaman , bid us wash , yet let it be In streams of blood that flow from thee . Then will we sing , Touch'd by the heavenly Dove 's bright wing , Hallelujabs , Psalms and Praise To God the Lord of night and days ; Ever good and ever just , Ever high , who ever must Thus be sung , is still the same : Eternal praises crown his Name . Amen . A Prayer for Charity . FUll of Mercy , full of Love , Look upon us from above ; Thou who taught'st the blind man's night To entertain a double light , Thine and the day's , ( and that thine too : ) The Lame away his Crutches threw ; The parched crust of Leprosie Return'd unto its infancy ; The Dumb amazed was to hear His own unchain'd tongue strike his ear : Thy powerful mercy did even chase The Devil from his usurp'd place , Where thou thy self should'st dwell , not he . O let thy love our pattern be : Let thy Mercy teach one Brother To forgive and love another ; That copying thy Mercy here , Thy Goodness may hereafter rear Our Souls unto thy glory , when Our Dust shall cease to be with ●…en . Amen . The End Notes, typically marginal, from the original text Notes for div A63668-e660 John 17.3 . 1 John 2. 23. Deut. 6. 2. Exod. 20. 2 , 3. Rev. 1.4 . Psal. 90. 2. 1 Tim. 1. 17. Gen. 1. 1. Exod. 20. 11. Heb. 3. 4. Isa. 40. 12. Job 42. 2 , 3. Psal. 139. 1 , &c. Psal. 147. 5. Exod. 34. 6 , 7. 1 Tim. 6. 1 , 16. John 4. 24 1 King. 8. 27. Amos 3. 6. Psal. 139. 1 , 9. Acts 7. 48 , 49. PS . 2. 4. & 103. 16. & 115. 3. Isa. 11. 4. & 44. 6. Job . 9.4 , &c. Deut. 32. 39. Gen. 18. 25. Deut. 32.4 . Exod : 34. 7. Psal. 103. 8. & 25. 8. & 86. 5. Psal. 51. 2 Jam. 1.17 . Heb. 11.6 . Mat. 28.19 . Joh. 14. 16 , 26. & 15. 26. 1 Cor. 12. 4 , 5 , 6. 2 Cor. 13 . 13. 1 John 5. 7. 1 John. 1. 18. & 3. 16. Luke 24. 49. Acts 1. 4. & 3. 33. Colos. 1. 16. Acts 1. 7. 24. 1 Cor. 8. 6. & 1 Cor. 6. 18. Gal. 1. 4. Phil. 2. 22. Dan. 2. 47. Zach. 4. 14. & 14. 9. Mat. 11. 25. Psal. 145. 10 , 11. Acts 14. 15. Gen. 2. 7. Eccles. 7. 29. Ecclus 15. 14. Gen. 2. pro tot . Rom. 5. 12. & 3. 23 & 6. 20. Eph. 2. 3. Gen. 3. 15. Gal. 4. 4. 1 Pet. 1.20 . John 3. 16. Heb. 2. 14 , 15 , &c. Joh 8. 25 , 18. Heb. 2. 9. & 16 , 17 , 18. Luke 1. 74 , 75. Isa. 9. 6. 1 Tim. 3. 16. 1 John. 5. 20. Isa. 35. 4 , 5. Joh. 1.2 & 18. & Joh. 8. 5 , 8. Rev. 1. 8. Heb. 13. 8. & 1.8 . Phil. 2. 6. Rom. 9. 5. Gal. 4. 4. Rom. 1. 3. Acts 2. 30. & 3. 32. & 3. 22. Heb. 1. 1. & 2. 11. Acts 13.23 . Deut. 18. 15. Mat. 1. 18. Mat. 1. 21. Luk. 2. 4 , 5 , &c. Heb. 29.10 . Read the 3. & 4. & 5. Chapters to the Hebr. Eph. 2. 13 , 14 , 15. Luk. 19. 27. & 24. 46 , 47. Mat. 6.25 , &c. Rom. 8.28 . John 13.33 . Acts 14.22 . 2 Cor. 1.4 . Mat. 8.11,12 . & 11.20,21 . Joh. 6.44,45.2 Pet. 3.4 . Acts 2.38 . & 3.19 , Luke 18.7 . Mat. 7.7 . Col. 2.13 . 1 Cor. 15.54,55,57 . Rev. 14. 13. 1 Cor. 15. 22. 1 Cor. 6. 14. 2 Cor. 4. 14. John 6. 40. Mat. 28 6,18 . Phil. 2.9 , &c. Heb. 2. 9. & 5.6 . & 1.8 . Tit. 2.13,14 . Eph. 3.14,15,20 . 1 Cor. 11. 3. Eph. 5. 23. Col. 2. 10. Acts 10. 42. 2 Tim. 4. 1. & 8 17 , 31. 1 Pet. 4. 5. 1 Tim. 2.5 . Heb. 8.6 . & 9.15 . & 12.24 . John 1.18 . Luke 3.23 . John 5.43 . Luke 24. 19. Acts 3.23 , &c. Heb. 5.5,7,8 , &c. Heb. 7.per tot . Heb. 7.24,25 . Rom. 8.33,34 . 1 John 2.1 . Heb. 4 . 14 , 15,16 . Heb. 1.3,8 . Psal. 110.1 . 1 Thes. 1.10 . Acts 1.3 . Luke 24.51 . & 1.33 . 1 Pet. 3.23 . Psal. 110.1 . 1 Cor. 15.24.25,28 . Mat. 25.34.41 . Gal. 3.20 . Heb. 8.6 . & 9.15 . & 12.24 . ●…Cor . 15.24 . Heb. 8.6 . & 10. 13. Heb. 10.16 . & 12.24 . Jer. 31. 31. Mark 16. 16. Matth. 4. 17. Acts 8.37 . & 2. 13. Acts 2.38.41 . & 3.19 . 1 John 2.9 . Matth. 16. 16. & 1. 18. 1 Tim. 3.16 . Rom. 14.9 . Acts 1.9 . & 3.21 . & 17.31 . Rev. 1. 5. & 17. 14. Luke 1.75 . Tit. 2.11,12 . 1 Pet. 2.1,2,3.2 Pet. 1.4 , &c. Heb. 12.1,2 . 1 John 2.12 . & 5. 16,17 . Gal. 6.1 . & 5.24,25 . Rom. 10.15 . Eph. 2.20 . & 4.11,12 . 1 Cor. 12. 28. 2 Cor. 5. 20. Mat. 28.20 . Mat. 28.19 . & 26.26 . 1 Cor. 11.21 . Gal. 3.27 . — Eph. 5.26 . 1 Cor. 12.23 . — Col. 2.11,12 . Rom. 6.4 . — Acts 2. 38. John 3.5 . — Acts 22.16 . Tit. 3.5 . — Heb. 10.22 . 1 Pet. 3.21 . 1 Cor. 11.23,24,25 . Matth. 26.26 . Mark 14.22 . Luke 22.19 . 1 Cor. 10.16 . Matth. 26.28 . 1 Cor. 11.27,28,29 . 2 Cor. 5.18 . Acts 20.28.1 Pet. 5.2 . Gal. 1.16 . James 5.14 . Gal. 6.6 . 1 Tim. 5.17 . Heb. 13.17 Read also Rom. 12. Eph. 5 , & 9. Chapters . 1 Thes. 5. Luke 6.35 . Deut. 10.17 . & 6.4 . Mar. 12.29,32 . 1 Cor. 8.4 . John 17. 3. 1 Thes. 1. 9. Ps. 90.2 . & 93.2 . & 77.13 & 95.3 . & 147.5 . Rom. 16.27 . 1 Tim. 1. 17. 2 Chron. 19. 7. Psal. 119. 137. 1 Chron. 16.34 . Psal. 34.8 . & 135.3 , 5. Exod. 33.19 . 1 , Tim. 1.11 . John 8. 38. Rom. 8.29,32 . 1 Cor. 8.6 . & 15.24 . Matt. 24.36 . Heb. 2.11 . 1 Pet. 1.23 . Gal. 4.4 . Isa. 65.17 . & 66.22 . Acts 4 24. Psal. 36.7,8 . Matt. 6.26 . & 10.29,30 . Rev. 14.7 . Matt. 4.10 . Matt. 1.21 . John 3.34 . Acts 10.38 . & 3.22,23 . Heb. 12.24 . & 1.8 . & 6.16,21 . Rev. 1.5 . Acts 11.26 . & 26.28 . 1 Pet. 4.19 . Luke 1.32 . Rom. 1.3,4.1 . Joh. 5.9 , &c. Heb. 1.5 . Joh. 1.11 . Col. 1.17,18 . Heb. 1.3 . John 5.19 . Phil. 2.6 . John 3.25 . Col. 2.9,10 . John 17.24 . Mat. 28.18 . Acts 2.36 . Psal. 2.6,7 , &c. 1 Cor. 8.6 . Heb. 1.6 . 1 Pet. 1.21 . Luke 1.35 . Gal. 4.4 . Luke 1.32 . Luke 1.26 , &c. Matt. 1.18 . Luke 1.48 . Matt. 1.25 . Luke . 2.51 . Luke 3.23 . Joh. 3.4 , &c. Acts 13.39 . Mat. 25.31,32 . Luke 22 . 63.&c . John 18.12 . &c. Matth. 26 . & 27. Matth. 27. Mark 15. Luke 23. John 19. Ibidem . John 18.30 . Phil. 2.8 . Col. 1.20 . Isa. 53.10 . Heb. 7.25 . & 9.12 . & 7.18 . Luk. 23.46 . Job 10.17,18 . & 12.32 . & 11.51 . Eph. 2.13.14 . Heb. 2.10 . Col. 1.21,22 . Tit. 2.14 . John. 6.51 . 1 Pet. 2.24 & 4.13 . 2 Tim. 2.11 . Gal. 6. 14. Matth. 27 . Mark 15. Eph. 4.9 . Matt. 12.40 . Acts 2.27 . Hos. 13.14 . 1 Cor. 15.54 . &c. Matt. 16.18 Rev. 20.13,14 . Rev. 1.17,18 . Mark 16. 1. Acts 10. 40. Rom. 14.9 . Acts 5.30 , &c. Col. 1.18 . Matth. 28.1 . 1 Pet. 3.18 . & 1.3 . Eph. 1.17 . 1 Cor. 15.20 , &c. Luk. 24.45,50 . Matth. 21.17 . Joh. 20 & 21. Acts 1.9 . 1 Cor. 15.6,45,47 . Heb. 6.19 . Rom. 8.38.39 . 1 John 3.2 . Phil. 2.8,9 , &c. Eph. 1.17,22 . Rom. 8. 34. Heb. 7. 27. 2. Pet. 1. 4. Heb. 12. 2. 1. Pet. 1.20 , 21. Heb. 1. 6. John 14.3 . Matth. 24. 30. 1 Thes. 4. 16. Rev. 1. 7. Acts 1. 11. 2 Tim. 4. 1. Joh. 5. 22 , 23. 1 Thes. 4. 16 , 17. Matth. 25. 32. Acts 10. 24. Mat. 25.34 , &c. Matth. 28. 19. John 15. 26. Acts 15. 32. 16. 13. — & 3. 33. 6. 45. — 24. 7. 16 , 17. — 13. 5. 37. 1 , 2 , 2. — 20.28 . Luke 12.12 John 17. 37. 14. 16 16. 13 , 8 Mat. 10. 8 , 9. Eph. 1. 17. & 3.16 . 1 Cor. 2. 10 , 11.12 . Rom. 8. 14 , 15 , 16. Rom. 14. 17. & 15. 13 , 19. 1 Thes. 1 . 6. Luke 24.49 . & 4.18 . Acts 2. 33 , 38. Eph. 4. 7 , 30. 1 Cor. 3.16 . Eph. 1. 13. Acts 7.51 . Rom. 1. 14. 2. Thes. 5. 19. Mark. 3. 29. 2 Cor. 1. 22. & 5. 5. 1. Th●… . 3. 15. Eph. 3. 21. Heb. 2. 12.10 , 24 . ●… 1 Cor. 14 . 26 , &c. Mat. 18.17,18 . Acts 12. 5. 1 Cor. 1. Gal. 1 . 8,9 . Col. 2. 8 , 9. Heb. 13. 8 , 9 Acts 26. 10. & 9. 12 , 32. 1. Cor. 6.11 . & 1. 2. Matth. 22. 14. 1 Pet. 1. 2 , 14 , 15 , 16. 2 Pet. 3. 11. Matth. 18.17,18 . Heb. 10. 25. 1 Cor. 11.23 , &c. E●…h . 4. 13. 5 , 6 , 7 , 21 6. 18 Phil. 2.4 . & 1.27 . Rom. 16 . 16 , 17. 1 John. 3.18 . 1 Pet. 1.22 . Rom. 3.28 . Acts 2.38 . & 13.38 . 1. John 2.1,2,12 . Gal. 6.2 . John 20.23 . Mark 16.16.2 Pet. 1.5 , &c. Eph. 1.13 . 1 Pet. 11.5,16,17,18 . Jam. 2.17,20 , &c. 1 John 3. 21 , &c. Heb. 12. 14 , 15 , 16. 1 Cor. 15.29 , &c. Matth. 22.31 . Rom. 8.11,23 . John 6.39 . Phil. 3.20 . 2 Cor. 4.1 . 2 Thes. 4.17 . Rev. 21.4 . Rev. 22.5 . Matth. 25.34 . Notes for div A63668-e8780 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrys. Hom. 3.de Lazaro 
A70397	----	A companion for the persecuted, or, An office for those who suffer for righteousness containing particular prayers and devotions, for particular graces, and for their private or publick wants and occasions. Kettlewell, John, 1653-1695. 1693 Approx. 170 KB of XML-encoded text transcribed from 86 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A70397 Wing K362 ESTC R14209 11920870 ocm 11920870 50954 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70397) Transcribed from: (Early English Books Online ; image set 50954) Images scanned from microfilm: (Early English books, 1641-1700 ; 816:27) A companion for the persecuted, or, An office for those who suffer for righteousness containing particular prayers and devotions, for particular graces, and for their private or publick wants and occasions. Kettlewell, John, 1653-1695. [2], 163, [3] s.n.], [London? : 1693. Reproduction of original in Cambridge University Library. Attributed to John Kettlewell. cf. NUC pre-1956. Table of contents p. [1]-[3] at end. Errata at end. Advertisement at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers. Devotional literature, English. 2004-05 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-06 Melanie Sanders Sampled and proofread 2004-06 Melanie Sanders Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A COMPANION FOR The Persecuted : OR , An OFFICE for Those , Who Suffer for RIGHTEOUSNESS . CONTAINING Particular Prayers and Devotions , for Particular Graces , and for their Private or Publick Wants and Occasions . Printed in the Year , 1693. The Introduction . Reader ; I Here present thee with Prayers and Devotions , fitted to support the spirits , and to direct and improve the virtues , of those who at any time , or in any place , are call'd out by the wisdom and goodness of God , to suffer for the cause of Truth and Righteousness . The Charitable helps and offers of this kind , are very needful , and will be very acceptable , to those who are actually labouring under the Cross , and bearing affliction for the blessed Jesus . And as for others , who think they have no need thereof for themselves ; yet may they at all times find occasion enough , if they please , to pu● up such Prayers for their persecuted Brethren and Fellow-Members . For the Church of Christ , is still bearing his Cross in one part or other ; and whilst in one place he is cherishing some with the comforts of Peace , he is elsewhere proving others of their Brethren with Tribulations . Nay , since these Tryals are common to men , and more especially to Christians , he who says at present that he is most free from them , knows not how soon the All-wise God may see fit to bring him under the same . And 't is good to be fore-armed and provided for a sharp conflict , which we are lyable to be tryed withal ; and the rather , because in the heat thereof , when these helps are most needed , they are usually hardest to be got , and 't is not so easie then to put them into the hands of those , who want to be directed and assisted by them . Indeed , by the bounty and indulgence of Almighty God , the true Disciples of Christ have here their intervals of rest and quietness , and are oft-times comforted and refreshed with worldly peace , and the favour of Princes . But when God gives them this outward ease , it is more than his Gospel promises . Their profession , is to be followers of a man of sorrows , and to look for Crosses and Persecutions in his service ; and , when they come , to take them up , and bear them patiently after him . So that it must neither be contrary to their spirit , nor expectations , to hear of sufferings ; & it should never be thought a service out of season , to instruct them how to bear them , and to furnish them with such Prayers and proper Reflexions , as may afford them both direction , and support therein . The first care in this Case , is to see that their sufferings be for the Truths sake , or for a good Cause . Without this , the hopes of sufferers are but a Dream , and there is no true ground of comfort or support in them . If they suffer only for their own follies , or fancies , what reason has their blessed Lord to thank them , for being fanciful or foolish ? Or , if they suffer for maintaining dangerous Errors , and for turning out of the way of Truth and Righteousness , these are not things for him to reward , but to punish . 'T is only their suffering for some Doctrines , or Precepts of his , that can render them his Martyrs or Confessors : And when they take care to be found in that way , and suffer for hearkning unto him , he will support them whilst they suffer , and afterwards make them ample amends for the same . But when they take care to be found in a Righteous Cause , they must be careful withal to honour him , and approve themselves , by all the parts and virtues of a Righteous and truly Christian Carriage . Their study then must be , to shew minds advanced above all earthly fears and desires , to support themselves with the comforts of Religion , & the belief of Gods Promises , to bear their Afflictions for Christ's sake with patience and thankfulness , to weary out their persecutors fury with their Religious constancy , to vanquish all their injuries by returning prayers and kindnesses ; and in all things , to evidence a spirit , that is full of love , and holy zeal , and humble confidence in God ; but that is not either to be corrupted by the ease and comforts , or shocked and broken by the threats or losses of this world . And by these and such like virtues , they will be made conformable to the image of their suffering Saviour , and perform a service most fragrant and pleasing unto him , and most honourable to Truth & a Righteous Cause . For the world doth not afford a more glorious sight , than to see a Christian with Religious bravery & constancy bearing Christs Cross , and by magnanimity and meekness , triumphing over all the powers of Error and unjust Violence . These , indeed , are hard services . But as they have great difficulties , they will at last have glorious Rewards , and at present have great assistances . The Almighty Spirit of God will support those , who seriously and Religiously set themselves to suffer Christianly in his Cause : They will be set above themselves , and will be guarded and fortified against human weakness , by the powers of the Divine Grace . And this , as they must humbly and firmly depend upon , so must they constantly and earnestly seek from him , by Prayers and Devotion . In the following Offices , it has been my aim and study , to be as helpful to them as I can for this purpose . And therein , according as I was able , I have not only suggested the true comforts and supports ; but directed their eye to the true spirit , duty , and carriage of Gospel-sufferers . And have taught them under the same , to express such resentments , and aspire after such raised affections , as may become those , who would honour God , and secure their own future happy reward by their sufferings , and who count it a priviledge to be thought worthy by the Blessed Jesus to suffer in his Cause . And on this Account , this little Book may be put into the hands of the Persecuted , not only as a Form of Devotion , to be put up to God in holy and fervent Prayers ; but likewise as a Treatise of Instruction , to be read for the Knowledge of their Duty , and as a Guide to their Practice ; since therein they have a draught and delineation of that Spirit which they are to nurse up and shew forth , and of those habits and virtues wherein they are to dress up their souls at such times . I have been very particular in the Devotional provisions and supplies for these purposes , and have had regard both to private and publick necessities . Which pains , I hope will be acceptable to devout minds , who , when they are desirous to express their devotion on those particulars , will not be unfurnished with fitting Forms , and may at any time use more , or fewer thereof , as their leisure permits , or as their needs require . And to the Body of Prayers and Devotions , I have prefixed a Collection of select Scriptures , upon the several Duties , and most important needs and desires , of sufferers for Righteousness . And this I have done , for the sufferers guidance and instruction , as well as for their devotion . For , besides the kindling and quickning of devout affections , and the strengthening and supporting of their spirits amidst their Heavy Tryals , when they use them as sacred Hymns , or as matter of their Religious Meditations : These Texts will teach them the necessity , and help to shew them the Nature and Offices of all those respective Duties , which are as the salt to the sacrifice , without which their own Oblation of themselves would be insipid , and their Losses for Christ's sake would neither gain his favour and acceptance , nor effectually recommend and do Honour to his Cause . And both the Scriptures collected , and the Prayers composed for these ends , are as follows . An OFFICE for Sufferers for Righteousness under Persecutions . Scriptures for those who suffer for Righteousness . Psal. 94. & Ps. 125. Heb. 12. to v. 18. 2 Cor. 1. to v. 13. Ps. 12. & Ps. 14. Is. 51. Heb. 10. v. 23. to end . I. For Receiving Persecutions , as Chastisements for former Offences . WHen we suffer striving against sin , we are chasten'd and corrected of the Lord , Heb. 12. 4 , 5. 6. 9. The time is come , that judgment must begin at the House of God , 1 Pet. 4. 17. I will bear the indignation of the Lord , because I have sinned against him , until he plead my Cause , and execute judgement for me , Mich. 7. 9. O Israel ! Return unto the Lord thy God , for thou hast fallen by thine iniquity , Hos. 14. 1. Remember your ways , and all your doings , wherein ye have been defiled , and loath your selves in your own sight for all your evils that ye have committed , Ezek. 20. 43. Remember from whence thou art fallen , and repent and do thy first works ; or else I will come unto thee quickly , and will remove thy Candlestick out of his place , unless thou repent , Rev. 2. 5. If the Fig-tree continues barren , the Lord will say to the Dresser of his Vineyard , cut it down , Luk. 13. 6 , 7. Without Repentance , the Kingdom of God shall be taken from you , and given to a Nation bringing forth the fruits thereof , Matthew 21. 43. II. For Receiving Persecutions , as Tryals of our Obedience , and as they bring upon us Losses for Righteousness . 1. To be received with Contentedness , and with Thankfulness . If the world hate you , you know that it hated me , before it hated you . Remember the word that I said unto you , the Servant is not greater than the Lord. If they have persecuted me , they will also persecute you . If you were of the world , the world would love his own : but because you are not of the world , but I have chosen you out of the world , therefore doth the world hate you , Joh. 15. 18 , 19 , 20. If any man suffer as a Christian , let him not be ashamed , but let him glorifie God on that behalf . If ye be reproached for the name of Christ , happy are ye ; for the Spirit of Glory , and of God , resteth upon you . Rejoyce , in as much as ye are partakers of Christs sufferings ; that when his Glory shall be revealed , ye may be glad also with exceeding joy , 1 Pet. 4. 13 , 14 , 16. Rejoyce , and be exceeding glad , and leap for joy , for great is your reward in heaven : for so persecuted they the Prophets which were before you , Matth. 5. 11. 12. Luke , 6. 23. 2. With free Confession of Christ and his Truths . If ye suffer for Righteousness sake , sanctifie the Lord God in your hearts . And be not afraid of their terror , neither be troubled ; and be ready always to give an answer to every man , that asketh you a reason of the hope that is in you , with meekness and reverence , 1 Pet. 3. 14. 15. Whosoever shall confess me before men , him will I also confess before my Father which is in Heaven . But whosoever shall deny me before men , him will I also deny , before my Father which is in Heaven , Mat. 10. 32 , 33. For with the heart man believeth unto Righteousness ; and with the mouth Confession is made unto Salvation , Rom. 10. 10. 3. With Integrity and Prudent Caution . And let them that suffer according to the will of God , commit the keeping of their souls unto him in well-doing , as into the hands of a faithful Creator , 1 Pet. 4. 19. Hold up my goings in thy paths , that my foot-steps slip not , Psal. 17. 15. Tho' all this is come upon us , yet have we not forgotten thee , neither have we dealt falsly in thy Covenant . Our heart is not turned back , neither have our steps declined out of thy way . Tho' thou hast sore broken us in the place of dragons , and covered us with the shadow of death , Psal. 44. 17 , 18 , 19. Stand , having your loyns girt about with Truth , and having on the breast-plate of Righteousness , and your feet shod with the preparation of the Gospel of peace , Eph. 6. 14. 15. Walk in wisdom towards those that are without , redeeming the time . Let your speech be always with grace , seasoned with salt , that ye may know how ye ought to answer every man , Col. 4. 5 , 6. See that ye walk circumspectly , not as fools , but as wise . Redeeming the time , because the days are evil , Eph. 5. 15 , 16. Beware of men , for they will deliver you up to the Councils . And ye shall be brought before Governours , and Kings for my sake . Behold ! I send you forth as sheep in the midst of wolves ; be ye therefore wise as serpents , and harmless as doves , Mat. 10. 16 , 17 , 18. 4. With Steadfastness and Constancy . Finally my Brethren , be strong in the Lord , and in the power of his might , Eph. 6. 10. Stand fast in one spirit , with one mind , striving together for the faith of the Gospel ; and in nothing terrified by your Adversaries , Phil. 1. 27. 28. Contend earnestly for the faith , which was once delivered to the Saints , Jud. 3. Put on the whole Armour of God , that ye may be able to stand against the wiles of the Devil . That ye may be able to stand in the evil day , and having done all to stand , Eph. 6. 11. 13. Let us hold fast the profession of our Faith , without wavering , ( for he is faithful who hath promised . ) Not forsaking ▪ the assembling of our selves together , as the manner of some is ; but exhorting one another , and so much the more , as ye see the day approaching , Heb. 10. 23. 25. And now , Lord ! behold their threatnings ; and grant unto thy servants , that with all boldness they may speak thy word , Act. 4. 29. 5. With Faith. 1. Wherefore take unto you the whole Armour of God. Above all , taking the shield of faith , wherewith ye shall able to quench all the fiery darts of the wicked , Eph. 6. 13. 16. Cast not away therefore your confidence , which hath great recompence of reward , Heb. 10. 35. 38. Look unto Jesus , who for the joy that was set before him , endured the Cross , despising the shame , and is set down at the Right Hand of the Throne of God , Heb. 12. 2. It is a faithful saying , if we suffer with him , we shall also reign with him , 2 Tim. 2. 11 , 12. Our light affliction , which is but for a moment , worketh for us a far more exceeding , and eternal weight of Glory . While we look not at the things which are seen , but at the things which are not seen : for the things which are seen , are temporal ; but the things which are not seen , are eternal , 2 Cor. 4. 17 , 18. 2. And fear not them which kill the body . For not a sparrow shall fall on the ground , without your Father . Fear ye not therefore , ye are of more value than many sparrows . But the very hairs of your head are all numbred , Mat. 10. 28 , 29 , 30 , 31. When ye do well , and suffer for it , hereunto were ye called , 1 Pet. z. 20 , 21. It falls to none to be conformed to the image of his Son in sufferings , but to them , who are called thereto , according to his purpose , Rom. 9. 28 , 29. Whilst God continues his hedge about them , Satan cannot touch them , Job . 1. 10. When he brings them under heaviness , thro' manifold temptations , 't is only for a season , and if need be , 1 Pet. 1. 6. When he permits their Persecutors , to give them some trouble , the remainder of wrath shall he restrain , Psal. 76. 10. God is faithful , who will not suffer you to be tempted above what you are able ; but will with the temptation also make a way to escape , that ye may be able to bear it , 1 Cor. 10. 13. He is a very present help in trouble , Psal. 46. 1. From him we shall obtain mercy , and find grace to help , in the * most sitting season , Heb. 4. 16. My Grace is sufficient for thee , my strength is made perfect in weakness , 2 Cor. 12. 9. And since what they suffer , is only according to the will of God , let them that suffer , commit the keeping of their souls to him in well-doing , as unto a faithful Creator , 1 Pet. 4. 19. 6. With Trust in God. The fear of man bringeth a snare ; but who so puteth his Trust in the Lord , shall be safe , Prov. 29. 25. Thou wilt keep him in perfect peace , whose mind is stayed on thee , because he trusteth in thee , Is. 26. 3. Blessed is the man , that trusteth in the Lord , and whose hope the Lord is , Jer. 17. 7. For he is a refuge for the oppressed , a refuge in times of trouble , Psal. 9. 9. He maketh wars to cease unto the end of the earth , he breaketh the bow , and cutteth the spear in sunder , he burneth the chariot in the fire , Psal. 46. 9. Some trust in chariots , some in horses ; but we will remember the name of the Lord our God. We will rejoyce in thy salvation , and in the name of our God will we set up our banners , Psal. 20. 5 , 7. It is better to trust in the Lord , than to put confidence in man. It is better to trust in the Lord , than to put confidence in Princes , Psal. 118. 8 , 9. Our Fathers trusted in thee , and thou didst deliver them , Ps. 22. 4. Thou Lord hast not forsaken them that seek thee , Psal. 9. 10. He shall deliver them from the wicked , and save them , because they trust in him , Psal. 37. 40. He will arise and have mercy upon Sion , when the time to favour her , yea , the set-time is come , Ps. 102. 13. I the Lord will hasten it in its time , Is. 60. 22. But if you will not believe , surely you shall not be established , Isa. 7. 9. And he that believeth shall not make hast , Isa. 28. 16. 7. Against Trusting more in other things , than in God , and fixing too much on Earthly Dependances . There is no King saved , by the multitude of an host ; a mighty man is not delivered by much strength . An horse is a vain thing for safety ; neither shall he deliver any by his great strength , Ps. 33. 16 , 17. Truly in vain is salvation hoped for from the hills , and from the multitude of mountains ; truly in the Lord our God is the salvation of Israel , Jer. 3. 23. Surely men of low degree are vanity , and men of high degree are a lye : to be laid in the ballance , they are altogether lighter than vanity , Ps. 62. 9. Cease from man , whose breath is in his nostrils , for wherein is he to be accounted of ? Is. 2. 22. Put not your trust in Princes , nor in the son of man , in whom there is no help . His breath goeth forth , he returneth to his earth ; in that very day all his thoughts perish , Psal. 146. 3. 4. Cursed be the man , who trusteth in man , saith the Lord , and maketh flesh his arm , and whose heart departeth from the Lord. For he shall be like the heath in the desart , and shall not see when good cometh , but shall inhabit the parched places in the wilderness , in a salt land , and not inhabited , Jer. 17. 5 , 6. But blessed is the man , that maketh the Lord his trust , and respecteth not the proud , nor such as turn aside to lyes , Psal. 40. 4. Trust not in oppression , and become not vain in robbery , Psal. 62. 10. Trust in the Lord with all thine heart , and lean not to thine own understanding , Prov. 3. 5. For there is no wisdom , nor understanding , nor council against the Lord , Prov. 21. 30. Who is among you that feareth the Lord , that obeyeth the voice of his servant , that walketh in darkness and hath no light ? let him trust in the name of the Lord , and stay upon his God. Behold all ye that kindle a fire , that compass your selves about with sparks : walk in the light of your fire , and in the sparks that ye have kindled . This shall ye have of my hand , you shall lye down in sorrow , Isa. 50. 10 , 11. 8. With Patience . Endure hardship , as a good souldier of Jesus Christ , 2 Tim. 2. 3. If thou faint in the day of adversity , thy strength is small , Prov. 24. 10. Wait on the Lord , and he shall save thee , Prov. 20. 22. He that believeth will not make hast , Isa. 28. 16. It is a good thing , that a man should both hope , and quietly wait for the salvation of the Lord , Lam. 3. 26. Ye have need of patience , that after ye have done the will of God , ye might receive the promise . For yet a little while , and he that shall come will come , and will not tarry , Heb. 10. 36 , 37. The rod of the wicked shall not rest upon the lot of the righteous , lest the righteous put forth their hands unto iniquity , Ps. 125. 3. Behold ! the Husband-man waiteth for the precious fruit of the earth , and hath long patience for it , until he receive the early and the latter rain . Be ye also patient , stablish your hearts , for the coming of the Lord draweth nigh . Take , my Brethren , the Prophets for an example , of suffering affliction , and of patience . Behold ! We count them happy which endure . You have heard of the patience of Job , and have seen the end of the Lord , that the Lord is very pitiful , and of tender mercy , Jam. 5. 7 , 8 , 10 , 11. In your patience possess ye your souls , Luk. 21. 19. For whosoever will save his life , shall lose it ; and whosoever will lose his life for my sake , shall find it , Mat. 16. 25. Let us not be weary in well-doing , for in due time we shall reap if we faint not , Gal. 6. 9. Consider him , that endured such contradiction of sinners , lest ye be weary , and faint in your minds , Heb. 12. 2. He shall not fail nor be discouraged , till he have set judgment in the earth , Isa. 42. 4. Because iniquity of persecutors shall abound , the love of many shall wax cold . But he that shall endure unto the end , the same shall be saved , Mat. 24. 12 , 13. Be thou faithful unto death , and I will give thee a Crown of Life , Rev. 2. 10. Here is the patience , and faith of the Saints , Rev. 13. 10. 9. With Prayer and unwearied Devotion . Be patient in tribulation , continuing instant in prayer , Rom. 12. 12. Take unto you the whole armour of God , that ye may able to stand in the evil day . Praying always , with all prayer and supplication in the spirit , and watching thereunto with all perseverance , and supplication for all Saints , Eph. 6. 13. 18. Is any among you afflicted ? let him pray , Jam. 5. 13. For my love they are my adversaries ; but I will give my self unto prayer , Psal. 109. 4. Let us hold fast the profession of our faith , without wavering . Not forsaking the assembling of our selves together , as the manner of some is ; but exhorting one another : and so much the more , as you see the day approaching , Heb. 10. 23 , 25. 10. With Charity towards Persecutors . 1. When ye suffer for well-doing , take it patiently ; for this is acceptable with God , 1 Pet. 2. 20. And be ready to give an answer to every man that seeth you suffer , and asketh a reason of the hope that is in you , with meekness and reverence , 1 Pet. 3. 18. Bless those that curse you , do good to them that hate you , and pray for them that despitefully use you and persecute you . That you may be the children of your Father which is in Heaven , who doth good to the just and unjust , Mat. 5. 44 , 45. Moreover , Hereunto are ye called , because Christ also suffered for us , leaving us an example that we should follow his steps . Who when he was reviled , reviled not again ; when he suffered , he threatned not ; but committed himself to him that judgeth righteously , 1 Pet. 2. 21 , 23. He was oppressed , and brought as a Lamb to the slaughter , yet he opened not his mouth , Isa. 53. 7. When they Crucified him , then said Jesus , Father forgive them , for they know not what they do , Luk. 23. 34. They stoned Stephen , and he kneeled down , and cryed with a loud voice , Lord ! lay not this sin to their charge , Act. 7. 59. 60. Being reviled , we bless ; being persecuted , we suffer it ; being defamed , we intreat or intercede for our defamers , 1 Cor. 4. 12 , 13. 2. Let not thy heart envy sinners , but be thou in the fear of the Lord all the day long . For surely there is an end , and thy expectation shall not be cut off , Prov. 23. 17 , 18. Fret not thy self because of evil men , neither be thou envious against the wicked . For there shall be no reward to the evil man , the candle of the wicked shall be put out , Prov. 24. 19 , 20. Rejoyce not when thine enemy falleth , and let not thy heart be glad when he stumbleth . Lest the Lord see it , and it displease him , and he turn away his wrath from him to thee , Prov. 24. 17 , 18. Charity suffereth long , charity vaunteth not it self , is not puffed up . Doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh or imputeth no evil . Rejoyceth not in iniquity , beareth all things , believeth all things , hopeth all things , endureth all things . And though I give my body to be burned , and have not this charity , it profiteth me nothing , 1 Cor. 13. 3 , 4 , 5 , 6 , 7. Bless them which persecute you ; bless , and curse not . Recompence to no man evil for evil . Avenge not your selves , but give place unto wrath ; for it is written , Vengeance is mine , I will repay , saith the Lord. Therefore if thine enemy hunger , feed him , if he thirst , give him drink . Be not overcome of evil , but overcome evil with good , Rom. 12. 14 , 17 , 19 , 20 , 21. 11. With Charity towards the Persecuted . 1. I will weep bitterly , labour not to comfort me , because of the spoyling of the Daughter of my People , Isa. 22. 4. O! that my head were waters , and mine eyes a fountain of tears , that I might weep day and night , for the slain of the Daughter of my People , Jer. 9. 1. W● unto them that are at ease in Sion ; that lye upon beds of Ivory . That chaunt to the sound of the Viol , that drink Wine in Bowls , and anoint themselves with the chief Oyntments ; but they are not grieved for the affliction of Joseph , Am. 6. 1 , 3 , 4 , 5 , 6. Whether one member suffer , all the members suffer with it ; or one member be honoured , all the members rejoyce with it , 1 Cor. 12. 26. Rejoyce with them that do rejoyce , and weep with them that weep , Rom. 12. 15. 2. Remember them that are in bonds , as bound with them ; and them which suffer adversity , as being your selves also in the body , Heb. 13. 3. Be not thou ashamed of the Testimony of the Lord , nor of me his Prisoner : but be thou partaker of the afflictions of the Gospel , according to the power of God. The Lord give mercy unto the house of Onesiphorus , for he oft refreshed me , and was not ashamed of my Chain . But when he was in Rome , he sought me out very diligently , and found me , 2 Tim. 1. 8 , 16 , 17. Ye endured a great fight of afflictions , partly whilst ye were made a gazing-stock , both by reproaches and afflictions ; and partly whilst ye became Companions of them that were so used . For ye had compassion of me in my bonds , & took joyfully the spoyling of your goods , knowing in your selves , that ye have in Heaven a better , and an enduring substance , Heb. 10. 32 , 33 , 34. Beloved , thou doest faithfully , whatsoever thou doest to the brethren , and to strangers , which have born witness of thy Charity before the Church : whom , if thou bring forward on their journey after a godly sort , thou shalt do well . Because that for his Name sake they went forth . We therefore ought to receive such , that we might be fellow-helpers to the truth , 3 Jo. 5 , 6 , 7 , 8. He that receiveth a Prophet in the Name of a Prophet , shall receive a Prophets reward ; and he that receiveth a Righteous Man , in the Name of a Righteous Man , shall receive a Righteous Mans reward . And whosoever shall give to drink unto one of these little ones , a cup of cold water only in the Name of a Disciple , verily I say unto you , he shall in no wise lose his reward , Mat. 10. 41 , 42. I was an hungred , and ye gave me no meat ; thirsty , and ye gave me no drink ; A stranger , and ye took me not in ; naked , and ye cloathed me not ; sick and in prison , and ye visited me not . In as much as ye did it not , unto the least of these , ye did it not to me , Mat. 25. 42 , 43 , 45. 12. With Motives and Encouragements to suffer . Whosoever will be a friend of the World , is the enemy of God , Jam. 4. 4. If any man love the world , the love of the Father is not in him , 1 Joh. 2. 15. Ye cannot serve both God and Mammon , Mat. 6. 24. And what is a man profited , if he shall gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? Mat. 16. 26. Fear not them which kill the body , but are not able to kill the soul ; but rather fear him , which is able to destroy both soul and body in hell , Mat. 10. 28. As the sufferings of Christ abound in us , so our consolation also aboundeth by Christ , who comforteth us in all our Tribulation , 2 Cor. 1. 4 , 5. It is a faithful saying , if we suffer we shall also reign with him : if we deny him , he also will deny us , 2 Timothy 2. 11 , 12. Whether we be afflicted , or whether we be comforted , it is for your consolation and salvation ; which is effectual in the enduring of the same sufferings , which we also suffer . And our hope of you is also steadfast , knowing , that , as you are partakers of the sufferings , so shall ye be also of the consolation , 2 Cor. 1. 6. 7. I would ye should understand , that the things which happened unto me , have faln out rather unto the furtherance of the Gospel . And many of the Brethren of the Lord waxing confident by my bonds , are much more bold to speak the word without fear , Phil. 1. 12. 14. I suffer trouble as an evil-doer , even unto bonds , but the word of God is not bound . Therefore I endure all things for the Elects sakes , that they may also obtain the salvation which is in Christ Jesus , with Eternal Glory , 2 Tim. 2. 9. 10. 13. For Deliverance from Persecutions . O! Let the wickedness of the wicked come to an end , but establish thou the just , Ps. 7. 9. Return , O Lord , how long ? and let it repent thee concerning thy servants . O! Satisfie us early with thy mercy , that we may rejoyce and be glad all our days . Make us glad according to the days wherein thou hast afflicted us , and the years wherein we have seen evil . Let thy Work appear unto thy Servants , and thy Glory unto their Children , Ps. 90. 13 , 14 , 15 , 16. Help us then , O God of our salvation , for the Glory of thy Name , Ps. 79. 9. Arise , and plead thine own Cause ; Remember that the Enemies have blasphemed thy Name , and how the foolish Man reproacheth thee dayly . Forget not the voice of thine Enemies ; the Tumult of those that rise up against thee , increaseth continually , Ps. 74. 18 , 22 , 23. Wherefore should the Heathen say , Where is their God ? Ps. 79. 10. Wherefore doth the wicked contemn God ? He hath said in his heart , thou God wilt not require it , Ps. 10. 13. Grant not the desires of the wicked , O Lord , further not his wicked device , lest they exalt themselves , Ps. 140. 8. Put them in fear , O Lord , that they may know themselves to be but men , Ps. 9. 20. Fill their faces with shame , that they may seek thy Name , Psal. 83. 16. 14. For Trust in God , to be preserved under the same , and delivered from them . The Wicked watcheth the Righteous , and seeketh to slay him . But the Lord will not leave him in his hand , nor condemn him when he is judged . Though he fall , he shall not be utterly cast down , for the Lord upholdeth him with his hand . They shall not be ashamed in the evil time , Ps. 37. 19 , 24 , 32 , 33. Thou shalt hide them in the secret of thy presence , from the pride of man ; thou shalt keep them secretly in a Pavilion , from the strife of tongues , Ps. 31. 20. Shall the throne of iniquity have fellowship with thee , which frameth mischief by a Law ? They gather themselves together against the soul of the Righteous , and condemn the innocent blood . But the Lord is my defence , and my God is the rock of my refuge . And he shall bring upon them their own iniquity , and shall cut them off in their own wickedness ; yea , the Lord our God shall cut them off , Ps. 96. 20 , 21 , 22 , 23. For yet a little while , and the wicked shall not be ; yea , thou shalt diligently consider his place , and it shall not be , Ps. 37. 10. But the needy shall not always be forgotten ; the expectation of the poor shall not perish for ever , Ps. 9. 10. For thou wilt save the afflicted people ; but wilt bring down high looks , Ps. 18. 27. So that a man shall say , verily there is a reward for the Righteous , verily he is a God that judgeth the earth , Ps. 58. 11. 15. An Hymn of Thanksgiving for deliverance from Persecutions . Oh! How great is thy goodness , which thou hast layd up for them that fear thee ; which thou hast wrought for them that trust in thee , before the sons of men , Ps. 31. 19. For thou , Lord , hast heard the desire of the humble ; thou wilt prepare their heart , thou wilt cause thine ear to hear : To judge the Fatherless and the Oppressed , that the man of the earth may no more oppress , Ps. 10. 17 , 18. Light is sown for the Righteous , and gladness for the upright in heart , Ps. 97. 11. Blessed are they that mourn , for they shall be comforted , Mat. 5. 4. They that sow in tears , shall reap in joy . He that goeth forth , and weepeth , bearing pecious seed , shall doubtless come again with rejoycing , bringing his sheaves with him . The Lord hath turned our Captivity , he hath done great things for us , whereof we are glad , Ps. 126. 3 , 4 , 5 , 6. Many shall see it , and fear , and shall trust in the Lord , Ps. 40. 3. The Righteous shall be glad in the Lord , and shall trust in him , and all the upright in heart shall glory , Ps. 64. 10. Zion heard , and was glad , and the Daughters of Judah rejoyced , because of thy judgments , O! Lord , Ps. 97. 8. O love the Lord , all ye his Saints , for the Lord preserveth the faithful , and plentifully rewardeth the proud doer . Be of good Courage , and he shall strengthen your heart , all ye that trust in the Lord , Ps. 31. 23 , 24. Rejoyce in the Lord , O ye Righteous , and give thanks at the remembrance of his holiness , Ps. 97. 12. Sing unto the Lord , bless his Name , be telling of his salvation from Day to Day , Psal. 96. 2. And my tongue shall speak of thy Righteousness , ●nd of thy Praise all the day long . I will give thee thanks in the great Congregation ; I will praise thee among much People , Psal. 35. 18 , 28. PRAYERS for Those who suffer for Righteousness . I. A Penitential Prayer under Persecutions , as they are Chastisements for our former Offences . 1. O Almighty Lord ! Who art wont to shew both thy Power and Mercy in correcting Sinners , when the cry of sins grows great , and nothing but Affliction will make them wise ; justly art thou moved now at length , to visit thy People in this Land with Persecutions , after we had first turned a deaf ear to all the Calls of thy Mercy , and had long abused the blessings of peace . There is need , O God , of our sufferings , to keep up a Reverence for thy Justice , and to reclaim us from our iniquities ; and this fiery Tryal comes to purge us from our dross , and to chastize us for our past Offences ; as well as to prove our present Obedience and Constancy to thy Holy Laws . Our Peace , O! Holy Father , had made us loose and contentious ; and our Plenty , had served chiefly to maintain Pride & Luxury . And the worldly Endowments about Religion , had stoln our Affections away from it ; and instead of continuing thankful & true to thee , our hearts grew covetous and ambitious after them , and preferr'd and took up with them for their Portion . We are , O! Lord , a stubborn , and a stiff-necked People , still lifting up our selves against thee , and against thy Vice-gerents . We are given to Hypocrisie , and take delight in Lyes . Oppression and Rapine are to be found in our dwellings ; and Drunkenness and Adultery , have grown common and fashionable Wickednesses , & have set up without shame in our streets . Thy pure Worship and Service , had been grievously and shamefully neglected , or carelesly and indevoutly attended , before it was given up to be persecuted amongst us . And thine Holy Things have been desiled ; thy Ministers have been despised and evil intreated ; and thy Sacred and Dreadful Name has been commonly & horribly prophaned , by rash and false Oaths , and by the most presumptuous & terrible Imprecations . * Our Works , O! Great and Righteous God , have been Works of Iniquity ; and when thou hast called us , we have not hearkened unto thee ; when thou hast smitten us , we have not repented , but have * dealt proudly , and hardned our necks against thy Word . To us therefore , O! Lord , belongeth shame , and sorrow , and confusion of face ; and thou art Righteous in all that thou hast brought upon us . Our sufferings are far below our deserts , and we must needs justifie thee , and condemn our selves . But * to thee , O! God , belongeth mercy and forgiveness , though we have rebelled against thee : And we return unto thee with true contrition and hearty repentance for all our Iniquities , that thou mayest have Mercy upon us . Oh! for the sake of thy Dear Son 's most pretious Blood , pardon all our sins , and purifie our souls . Perfect our repentance , and bring us home intirely to thy self , and prevent all our back-slidings . Help our slow and sloathful souls , to be quick and vigorous ; and our drowsy spirits , to be watchful in the ways of Righteousness . Help thou us , Good Lord , for we are not able to help our selves , and thou alone art our help . And when our sufferings have by thy help and Grace reduced us to our duty , we shall then , O! Holy Father , thankfully receive any Losses for Righteousness sake , and look on all the violent attempts of the Enemy , as so many instances and messengers of thy Mercy , through our Lord Jesus Christ. Amen . 2. Out of the Office of Commination . O! most Mighty God , and Merciful Father , who hast Compassion upon all Men , and hatest nothing that thou hast made , who wouldest not the death of a sinner , but that he should rather turn from his sin , and be saved ; mercifully forgive us our Trespasses ; receive , & comfort us , who are grieved and wearyed with the Burden of our sins . Thy Property , is always to have Mercy ; to thee alone it appertaineth to forgive sins . Spare us therefore , good Lord , spare thy People whom thou hast redeemed ; enter not into judgment with thy servants , who are vile earth , and miserable sinners : But so turn thine Anger from us , who meekly acknowledge our vileness , and truly repent us of our faults ; and so make hast to help us in this world , that we may ever live with thee in the world to come , through Jesus Christ our Lord. Amen . 2. Prayers under Persecutions , as they are Tryals of our Obedience , and bring upon us Losses for Righteousness . I. A General Prayer , for Mercies & Qualifications needful in Suffering-times . O Blessed Jesus ! Who now callest us out to bear thy Cross , and to suffer Afflictions for thy sake , who sufferedst a most ignominious Death for ours : bring none of us to suffer , till thou hast first prepared us for it ; nor let us suffer more , or longer , than thou wilt enable us willingly , and thankfully to endure . Let not any among us , O! Lord , come to suffer for our own follies , nor be afraid to suffer for thy Righteousness . And give us all Grace to live according to thy Precepts , that we may all have Courage and Comfort in suffering for them . Let us not take liberty to transgress some duties of our Holy Religion , whilst we suffer for others ; nor ever hope to recommend our selves , or our sufferings , to thy merciful acceptance , without studying to be intire in our godly care , and having an eye to all thy Laws . And when our Afflictions press most upon us , let the Graces and Comforts of thy Holy Spirit abound most in us . Whatever else we lose thereby , let us not lose Truth , and a good Conscience Preserve us steadfast in the belief of thy Heavenly and Oppressed Truths , & undaunted in the Profession of them . Grant us patience to bear thy Cross , and not grow faint or weary ; and meekness to bear our Persecutors , and not grow angry and bitter of spirit ; and Charity to forgive their Wrongs , and to overcome their evil with good . Strengthen our Faith , of thy Heavenly Joys , to recompence all these earthly sufferings ; and of thy never-failing Help and Grace , to assist and support us under them , and to deliver us from the same in thy due time . Let the greatness of our distresses , drive us to be more constant and earnest in our Prayers . And as fast as Afflictions come from our Persecutors , let succours and supports still come from thee . O! Let us always have thy strength to bear us up , and find thee an help at hand in our greatest needs ; and then our patience and godly steadfastness shall triumph over all the malice of our Persecutors . And suffer us not , O! Father of Mercies , to be dashed to pieces in this storm , & swallowed up in these waves . But in thy tenderness to our infirmities , after we have suffered a while , send us ease . Shorten the days of these sufferings , and hasten thy coming for our Deliverance ; and bring us at length to everlasting rest and peace in thy Heavenly Kingdom , through JESVS CHRIST our Lord. Amen . 2. A Prayer Out of the Litany . O! God Merciful Father , that despisest not the sighing of a contrite heart , nor the desire of such as be sorrowful : Mercifully assist our Prayers which we make before thee , in all our troubles and adversities , whensoever they oppress us ; and graciously hear us , that those evils , which the craft and subtilty of the devil , or man worketh against us , be brought to nought ; and by the providence of thy goodness , they may be dispersed , that we thy servants , being hurt by no persecutions , may ever more give thanks unto thee , in thy Holy Church , thro' Jesus Christ our Lord. Amen . Particular Prayers . I. For Integrity , and not seeking to any evil ways for Help . OH ! Almighty Lord , thou hast reserved us for days , when * he that will depart from evil , is like to make himself a Prey . But grant me Grace , to esteem no Loss , comparable to that of Innnocency and of a good Conscience ; nor to harbour any fear , like to that of thy displeasure , and of the intolerable and eternal pangs of Hell-fire . Let thy Laws , O! my God , direct all my steps , in my greatest dangers . Keep me more studious in all my Counsels , of what is lawful for me , than of what seems safe and serviceable in my necessity : And never suffer me to stoop to any sin , in hopes thereby to put by fleshly trouble , or to serve any worldly turn . In thy Providence , O! Father of Mercies , lyes all my safety and protection . And Oh! that I may ever commit my self to that protecting Providence , by keeping close to thy Commandments . Oh! that I may never in any case forsake them , but always look upon that as the ready way to have thee forsake me . Whatever streights or dangers encompass me , the ways of my duty , O! Lord , are the surest ways of thy mercy , and of my own safety . And Oh! that I may find them to be ways of preservation and deliverance at present , and of everlasting peace and joy in the end , through our Blessed Lord and Saviour Jesus Christ. Amen . II. For Constancy in Persecuted Duties . 1. Against being turned aside by Worldly Dangers or Losses . O! Almighty and Everlasting God , Keep me constant to thy Truths and Precepts , amidst all these violent Persecutions , which are ready to come upon me for the same . Oh! that I may * stand fast in thy ways , and be nothing terrified by the Adversaries thereof . That I may † stand fast in the evil day , and contend earnestly for the Faith. Let me not ‖ grow weary of well-doing , or of godly suffering , nor wax faint in a good Cause Enable me to stand to my duty , at all hazards , and to be ready , if the will of God be so , to witness it unto Bonds ; yea , or even to seal it with my blood , and to dye for thee , as thou , Blessed Saviour , hast done for me . Let not the fear of men , make me forsake thee ; nor let my love of this World , make me throw up my blessed hopes of a better . Nor give me up , for the sake of any Losses or Terrors , to fall from my duty , or to * deny thee before men , that thou mayst not finally deny me before the Angels which are in Heaven . Oh! that I may never leave thee , Oh! Holy Jesu , because thou art a Man of Sorrows . But give me Grace , with Moses , * always to prefer the Afflictions of the godly when they are persecuted , before the Joys of the wicked ; and to choose to be among those , who suffer for Righteousness , rather than among those , who seem best to thrive and prosper in the ways of violence . Oh! that I may not grudge to take up the Cross , when that is in my way to win the Crown ; nor to endure a short tribulation for the Kingdom of Heaven , which thou art ready to give to all that faithfully serve and suffer for thee , thro' our Lord Jesus Christ. Amen . II. Against being shaken in mind , or scandalized . 1. By the Defection of others , or by Variety of Opinions . O Almighty and most Merciful God! keep me from being any ways unsettled , or shaken in mind , about the way of thy Truth , and of thy Righteousness . Oh! that thy Judgments may not make us harbour any suspition , of the Truth of our Holy Faith ; but make us see , that they all come upon us , to try how far we can suffer for it ; or to punish us , because we have not been true to it . They are sent , O! Righteous Lord , to punish the Loosness and Wickedness of our Lives , amidst the Orthodoxy and Holiness of our Professions . And let not any other Persons unsteadfastness in thy ways , how great or numerous soever they be , cause me to waver , or once think of varying from the same . Oh! that I may never follow weak minds , in their fickleness and inconstancy ; nor worldly minds , in Varying Belief and Professions , according as they are blown about with every blast of worldly Interest , or Convenience . Let me not think the worse of thy Truths , because others forsake them . Nor run in to those , who prefer the ways of worldly ease , before the ways of innocence . Nor grow weary of the ways of everlasting Life ; because others , setting more by worldly enjoyments , are ready to exchange them , when there is hopes of present security thereby , for ways of everlasting death . Thy Truth , O! Lord , are everlasting , and still the same . And Oh! that my Belief and Love thereof , may always be one and the same too , for our Blessed Lord and Saviour Jesus Christ's sake . Amen . 2. Or , By a Reverence of any Mens Persons . ESpecially , O! Lord , let not my reverence of any Mens Persons , cause me to erre from the way of thy precepts . Let not them carry me , against my own Knowledge . Nor suffer me to ascribe more Authority , or to have more Belief in their Examples ; than in the plain Voice of thy Word , or in the clear & common Notions of Right and Wrong , and of Natural Conscience . If they would have me shut mine eyes against this Light ; let me no longer reverence , or give ear to them . Yea , * Though an Angel from Heaven , should come and preach against the same , let me not believe him . * Let God be true , though they be held Lyars . And let these Monitors be ever firmly thought to speak right , though the most admired Persons gainsay it , and both act and speak wrong . Make me know , O! God , that thy plain Word , and the known and received Dictates of Natural Honesty and Conscience , are always true and faithful ; but that every man , even the best of men , are lyable to fail . Let me ever bear in mind , that good men may alter and lose their goodness ; but that evil and unrighteous things , do not alter , nor can ever lose their unrighteousness . So that whensoever a good man falls , to do a manifestly evil , and unrighteous thing ; his doing it , can onely make us think the worse of his Person , but is not in any wise to make us think better of the unrighteous Action . Teach me , O! Lord , that it is thy Law , and not their Example , which is to be my Rule . That I am thy servant , not theirs ; and am to hearken unto thee , not unto them ; and to ‖ call no man Master upon earth , in opposition to thee my great Master , who art in Heaven . Oh! therefore let thy Truths , O! my God , and not other mens practice , be my Guide ; and let thy approbation and acceptance , not their applause , be my recompence , thro' the Merits of our Blessed Lord and Saviour Jesus Christ. Amen . 3. A Prayer for Faith. O! Almighty and most Merciful Father , who both seest , & sendest all these sufferings , which are come upon us from the Adversaries of thy Truth ; give me Grace , to live by Faith in thee , and not by fear of them ; and in all my Actions under the same , to order my self as one who regardeth what thou promisest , and not what they threaten . Though I converse in the midst of them , and they are full of rage ; yet keep me ever mindful , O! Lord , that their Malice cannot hurt me , more than Satans Instruments could touch Job , till * thou givest them leave . Whatsoever they devise against me , it will come to nothing , till thy time , and * my hour is come . So that however they threaten , I know I am secure , till thou callest me out to suffering . And since I shall suffer nothing from them , but at thy time , and under thy direction ; in the midst of all this fear and danger , I rest my Soul , O! my God , upon thy care , and cheerfully resign my self to thy protection and good pleasure . And if it seem good to thee to send some sufferings , thou , O! Merciful Father , wilt graciously suit my Tryals to mine Infirmities . Thou wilt order me no more , than by thy Grace , * I shall be able to bear ; and † the remainder of wrath wilt thou restrain . If thou tryest me , it will ‖ be only for a season . Thy Grace will take off their Violence , before it has driven me beyond mine Innocence ; * nor wilt thou suffer the Rod of the wicked to rest upon the back of the Righteous , till they are wearied out thereby , to put forth their hand unto Iniquity . And when thou hast brought me into my troubles , make me believe assuedly , O! my God , that thou wilt not leave me there . Tho' I am in no wise sufficient for them of my self , * thy Grace shall be sufficient for me ; for thy strength is made perfect in our weakness . Still as I need thee , O! Father , thou wilt be with me . Thou wilt strengthen me by thy succours , when my Burdens grow too heavy for me . Thou who sendest me tribulations , wilt send me comfort in them ; and * make my consolations abound by Christ , as my sufferings abound for him . And make all the sorrows which I endure , to work for thy greater Glory , and my greater good , in thy due time . And Oh! that in the mean while , I may look steadfastly from the Cross to the Crown , and be firm in the belief and expectation , that they who patiently * suffer for Christ , shall be sure to reign with him . † Set the joy before me , that for its sake , I may willingly endure the ●ross , and despise the shame . And hold my eyes fast on * the exceeding weight of Glory , which shall Recompence our present Ignominy ; and on the things eternal , wherewith thou wilt repair our Loss of Temporal , for our Lord Jesus Christs sake . Amen . 4. A Prayer for Trust in God. O! Almighty and most Merciful Father , whilst I walk here in the midst of fear and danger , I humbly and cheerfully trust my self to thy care . I place my safety , in an humble confidence in thee ; and come to meet these difficulties , and prepare to bear them , not in any vain presumption of my own strength , which alas ! at best is but weakness ; no , nor of any earthly supports ; but onely in the Name and Power of the Lord my God. Lord ! I trust to thee , who art able to save me , and hast promised to help me . I trust to thee , who lovest to be trusted , and hast always been true to me , and * never failest those that trust in thee . I look for all my succours , and deliverances , from thy Grace ; and am not * hasty to fix times to thy Providence , or to set bounds to my own patience ; but am contented , yea thankful , to receive them in thine own way , and at thine own time , even at thy * set-time of sending them . Oh! help me therefore , O! my God , for thy Faithfulness , and thy Mercies sake , and let me not be disappointed of my hope , for our Blessed Lord and Saviour Jesus Christs sake . Amen . 5. Against trusting more in other things than in God , and fixing too much on Earthly Dependances . GRant , O! Gracious Lord , that under all our tryals & troubles , we may be duely sensible of the vanity and inconstancy of all earthly supports . Oh! that we may never * depart from thee , to trust in them . Nor give over our patient looking up to thee , and thy wise Providence , whose Ways and Methods are far above out of our reach ; to presume on our own vain fancies and bold surmises , and * lean to our own understandings . Lord , give us not up to † feed on wind , which serves not to preserve us , but only to puff us up . Nor to turn aside from regarding thy sure Promises , to support our selves , & delude one another with lyes & vain confidences ; and to warm our selves at imaginary * Fires , and walk in the Light of those Sparks , which are not of thine , but onely of our own kindling . Let us not rest our hearts , O! God , and place our confidence , in any * Arm of Flesh ; for there is no trust in them . For * surely men are vanity ; yea , to be layd in the ballance with thee , they are altogether lighter than vanity . We cannot * know all that is in their hearts ; and they dayly , and suddenly , change their minds and purposes ; or their power fails , and they cannot bring their devices to pass . For where they are the most fixt on things , and seem best prepared for them ; 't is not * their device , O! Lord , but thy purpose which shall stand , & in a moment thou breakest all their measures . And in a little time , * they turn to their dust , and in that very day all their thoughts perish . They are no staff of support , O! God , but * a staff of reed to lean upon , and will break , and run into our hands and pierce them , when we lay our weight upon them . Teach us then , O! Father , in looking upon them , not to look off from thee ; and to consider them , even the best of them , only as means of thy Care and good Providence , which can preserve and deliver us without them by a thousand other ways , tho' there is not any of them that can profit us without thee . And make us all to look upon thee , as the Lord from whom cometh our help , and in whose sole Grace and Mercy we repose our intire and chiefest Trust , through our Lord and Saviour Jesus Christ. Amen . 6. Prayers for Patience . 1. In easie and unwearied endurance . O! Almighty & most gracious God , who suitest thy Gifts to our Necessities ; in these suffering-times , give me a suffering spirit , and enable me to * bear hardship as a good Souldier of Jesus Christ. Endue me with such patience under the same , as no heaviness , or length of my Tryals shall overcome . Let me not be driven by any cruel and unjust usage for thy sake , to accuse thy Providence , or to revile my Persecutors . Let me not shew uneasiness under my sufferings , but willingly and contentedly bear them ; yea , rejoyce in the same , and thankfully praise thee , * that thou countest me worthy to suffer for thy Name . Keep me from growing weary of bearing thy Cross , or from fainting under it . Tho' thou tarryest , enable me to wait for thee . Oh! that I may persevere in waiting , and hold on to the end , and never let go my patience , when my Persecutors have left me nothing else , or cast away my confidence in thee . Oh! that I may inwardly triumph in the Righteousness of my Cause , when I am trodden down by the violence of the Oppressors . That I may be comforted to think , that I have still the more of thy Love , as I bear the more of their Malice . Oh! that I may be * joyful in hope , as well as patient in tribulation ; and count it an extraordinary favour to me , that I have been called out to lose any thing for thee , to testifie my love unto thy Laws , and to dispose me for thy Gracious Acceptance , through the Merits and Mediation of my dearest Lord and Saviour Jesus Christ. Amen . 2. In not envying the success of the wicked , in compassing unrighteous Devices . O! Lord , who for wiseends , art oft-times pleased to permit a Righteous Cause to be worsted , and the devisers of unrighteousness to prevail against it : Suffer us * not to fret , or torment our selves , when we see such wicked men prosperous , and triumph for bringing their unrighteous devices to pass . Let not that tempt us , O! God , * to envy sinners , much less to think favourably ; yea , or even doubtfully of their wicked Violence . Never give us up to measure the Justice or Injustice of Undertakings , by success ; and to miscall apparently wicked things , naming Evil Good , and Wrong Right , only because we see it prosperous . Let us not fall to take part with the Injury , only because of its seeming prosperity ; or to think that God has forsaken what is right , because he permits it to be oppressed for a while ; or , when we see it once down , to despair of his ever raising it up again . Thy Judgments , O! most Mighty Lord , are unsearchable , and a great deep : teach us with all humility to reverence them , not by bold expositions , especially in favour of apparently unrighteous things , to abuse the same . They surprize us with doing right , when all outward hopes and appearances thereof are gone . Help us therefore , when things are at the worst , still to have hope and faith in thee , to raise them up again . They open a way , and make a light of deliverance to break forth , at thine own time . Give us patience in expectation , till that time come . The Unrighteous , as Pharas was , are more in the way of thy mercy , when thou keepest thy plagues upon them , to soften their hearts , than when thou takest them off . Oh! let us not envy them for that ease , which hardens sinners , and is their greatest unhappiness . They are kept up with successes , for full tryal of thy servants patience ; and , if they will not repent thereof , to * fill up the measure of their own wickedness . Let us therefore learn therein , Gracious Lord , to adore thy forbearance , and to imitate the same , not to repine at it : And to finish the work of our own patience , that * patience may have its perfect work in us . And however it passes here on earth , O! God , yet we are assured that at the Great Day , the Judge of all the World will do exact Justice . The wicked shall then be eternally punished , for all their prosperous wickedness : And the Just shall be everlastingly recompensed , for all the sufferings which they have endured , and for all the losses which they have sustained , in adhering to the ways of Righteousness . Oh! therefore , blessed Lord ! that we may ever detest all wickedness , & carefully keep off from it , even when here we see it most prosperous . And steadfastly reverence the ways of Duty and Righteousness , and stick to them , even when we see them labouring under the Cross ▪ and born down with cruel Oppressions . Oh! that we may see , and believe assuredly , that although we do not live to see the prosperity of the ungodly turned into punishments , and the sufferings of thy Saints , exchanged for Crowns and Glories , in this world ; yet we shall certainly see the same fulfilled in both to the uttermost , in another world . Where , Lord , grant that I may have my Place of Ease , whatever Troubles I meet with here , for my Dear Saviour Jesus Christ's sake Amen . 7. For Prayers , and unwearyed Devotion under Persecutions . O! Holy Father , give me Grace to look up to thee in all my distresses , and to make holy & fervent Prayers , both my most bounden service , and my most sure support , under all these Persecutions . Oh! that the growth of my sufferings , may continually heighten and increase my Devotions . That I may be * instant in Prayers , and * watch thereunto with all perseverance . And the more straitness and scarcity I find at any time , of publick opportunities ; make me so much the more diligent and constant , earnest and affectionate , in my private devotions . Let not the Malice of mine Oppressors , be able to estrange my soul from thee , or make me weary of conversing with the Almighty . Let devotion be the life and stay of my Spirit , and let me never forget , that my chief remedies against their Violence , are Prayers and Tears . When they drive me from all confidence in my self , teach me to run for sanctuary , and to seek help from thee . Even from thee , O! my God , who with a Fathers pity and tenderness , beholdest what we suffer for thy sake , and wilt support us under the same ; who seest our wrongs , and wilt do us right in thy due time . And * who bottlest up all our Tears , and wilt remember them with surpassing and eternal Mercies in the day of Recompences , for our Dear Lord and Saviour Jesus Christ's sake . Amen . 8. A Prayer for diligent Attendance on Publick Assemblies . ANd , O! Gracious Lord , in these Tryals , give me Grace diligently to attend upon the Publick Ministrations , and to make one in offering up thy pure Worship , in the Communion and Assemblies of the Saints . Make me fully sensible , that when they most violently oppress us , we have most need to fly to thee with joynt accord , to help and defend us . And that when they seek most to extirpate thy pure Worship , it lyes upon us to meet together , to pay the same and bear it up . Oh! that their Cruelty against it , may enkindle in us a godly Zeal for it . That we may * hold on our Profession without wavering ; and resolutely stick to thine Holy Assemblies , without which we can not pretend to stand up for thy Cause . And Oh! that no difficulties , or hazardousness of these Assemblies , may make us indifferent about thy service ; and that none among us may lay hold thereof , as an excuse for Irreligion , or prophane Negligence . Make us all see , that we can have no excuse in rejecting Prayers and publick Ministrations , more than in rejecting other Duties , only because they are persecuted , and have the Cross upon them . Yea , Lord , let nothing seem so terrible to me , as being debarred the opportunities of waiting upon thee . Nor any Loss seem so hard to be endured , as losing this way of access to God , and the devotion of my Spirit . Whilst I am serving thee , make me confident , O! my God , that thou wilt protect me . My safety at all times , lyes in the care and guardianship of thy good Providence . And I can never have more reason to expect that careful Providence , than when I am taken up in thine immediate service . But if suffering shall happen to meet me there , let me comfort my self to think , that it finds me at a good work , and can not come to me when I am better employ'd . And whatever I lose in this case , make me sensible , O! Lord , that it is not lost , but most wisely and well layd out ; and that I can not part with my Worldly Substance for a better Cause , or to my greater Advantange . Oh! that I may * rejoyce in such spoyling of my Goods , as what is a * laying up Treasures for my self in Heaven . And be glad to have my poor perishing substance thus lent to thee , to be repayd with an Eternal Inheritance in thy Kingdom , through the Merits of my Blessed Saviour and Redeemer , Jesus Christ. Amen . 9. Prayers for Godly Prudence and Caution , in Days of Peril and Persecution . 1. For Prudence . BUt though I am ready to come and suffer for thee , when thou callest me to it ; let me not run upon it , O! Gracious God , before thy Call. Suffer me not to expose my self to their Violence , needlesly : Nor to bring it upon my own Head , for things that are no part of thy service . Nay , nor even for doing good things unseasonably ; or with such Unnecessary Provocations , or improvident Carriage and indiscreet Circumstances , as are fit to fetch down troubles , when I might have been safe in doing the same , with due foresight and godly caution . Oh! that Conversing , as I do , in the midst of dangers , I may learn to * beware of men . That knowing † * the days are evil , and that trouble is hasting on apace of it self , I may not throw away my quiet before I need , but redeem the time . Grant me the skill and care , O! Merciful Lord , to be provident in all things , and * walk circumspectly . To * walk in wisdom towards those that are without , that they may find nothing for which to lay hold of me , but my Love and Zeal to thee , and a wise and faithful discharge of my duty ; which , though they persecute , thou , O! my God , wilt graciously accept , for my Dear Lord Jesus Christ's sake . Amen . 2. For Integrity therewith . BUt together with * the wisdom of the Serpent , give me Grace , O! Holy Father , in all my tryals to shew forth the innocency and sincerity of the Dove . Let all my wisdom and waryness , be shewn in doing of my Duty , but never in letting it fall . And in doing it faithfully , without maim or disobedient reserves ; diligently , without remissness ; and resolutely and undauntedly , when thou callest me forth to shew boldness . Let it never carry me , to secure my self , by neglecting thee , or thy service ; or by acting against the rules of Truth and Righteousness , or against the Honour and Interest of thy Cause . Under all my sufferings , O! Lord , help me constantly & strictly to attend to the ways of Religion , that I may suffer with innocence ; and not to the worldly ways of Parties , which abound too much with wickedness . And let me never forget , that there is as much need , of a good and righteous Carriage , under sufferings for Christ ; as of a good and righteous Cause , for the same . But in serving thee faithfully , O! Gracious God , let me not shew rashness , nor give the Enemies of thy Truth Advantage against me , by any culpableness or unadvisedness of my own Carriage . Whatever I suffer , let it not be as the Fruit and Chastizement of my own folly , and precipitancy . But grant , that in that day , I may have the comfort & support to think , that 't is all come upon me , for my duty towards thee , and for an acceptable and well guided Zeal for thy Glory , which , however it is spitefully treated by them at present , will be graciously received , and remembred by thee at last for mine unspeakable and Eternal Comfort , through the Merits of my onely Saviour , Jesus Christ. Amen . 10. A Prayer for Patience and Charity towards our Persecutors . O! Blessed Lord , whilst we are suffering at their hands for thy Cause , fill us with Patience , and Charity towards our Persecutors . Keep us always mindful , that there is as much need , of a meek and forgiving Carriage , as of a Righteous Cause , in those that suffer for thee . And that thou sendest Persecutions , for a Tryal of our Patience and Charity towards our Oppressors ; as well as for a Tryal of our Constancy , to thy Truth and Righteousness . Let us not fail , O! God , of a gracious Acceptance with thee , by our impatience and wrathfulness against them . Yea , and let not the way of Truth and Righteousness miscarry in our hands , through the scandal of our angry Passions . Let us not prejudice any against the goodness of our Cause , by the bitterness and implacableness of our spirits ; nor tempt good minds , to be hasty in concluding that we want Truth , because they see we can not be easie in suffering for it , and want Charity . In all our Tryals , O! Blessed Jesus , let us steadfastly consider , how meekly and charitably , thou didst endure thine . And learn of thee , * to suffer without threatning , and not only to bear our Enemies , but * to love them . To beat back their Violence , by unwearyed Patience ; and to overcome their inclinations , of heaping Injuries on our heads , by our dayly heaping Forgiveness and Kindnesses on theirs . And , instead of being angry at those , by whom we suffer ; let it please us , O! God , that we are counted worthy to suffer for thy Name , and enable us to rejoyce at our Losses in this World , in hopes of the Blessed Recompence thereof in thy Heavenly Kingdom , through Jesus Christ our Lord. Amen . Particular Prayers for Patience towards them . 1. HOwever Cruel or Unjust their usage be , give us Grace , O! Almighty Father , to bear it patiently . Let us not seem fretful and uneasie at our Worldly Losses , as if we payd thee this service with ill will , and were more affected with those things , which they have taken from us , than with the Blessed Hopes of a better and a more enduring substance . Let us suffer meekly , without wrath ; and quietly without noise : And neither disturb our own spirits , by discontent and impatience ; nor our Persecutors , by bitter Reproaches & Accusations ; nor our Neighbours , by wearisome Complaints . In the midst of all their Troubles , give us inward composedness ; and * Patience to possess our souls , and have rest in our selves . And keep our hearts at rest , O! God , on thy Promises , by * looking to the sure and blessed hope that is set before us : not on the uncertainty of any worldly supports , or prospects of this Life , which , like the Reeds of Egypt , are lyable to break when we lean upon them , and to run into our hands . And let this patient endurance of all their unreasonable and unjust Violence , * have its perfect Work in us . Let us not be wearyed out of it , or give way at last to angry resentments ; but shew forth this calmness & sweetness of spirit , to the end . Oh! let not our Patience be broke by their injuries , but hold out , till at last it has broke them , and made them relent and grow weary of inflicting the same ; and till thou shalt have graciously turn'd our troubles from them , into everlasting Rest and Peace with thee , through Jesus Christ our Lord. Amen . 2 AND whilst thou art pleased to try us with these sufferings , O! Blessed Lord , grant that we may never take a priviledge for Lawless Wrath , on pretence of being angry for thy Cause . Oh! keep us sensible under their sharpest provocations , that * the wrath of man is much apter to transgress the Rules of Piety and Righteousness , than to maintain them . Make us mindful that it belongs to thee to punish wrongs done to thy Holy Religion ; that thou art most interested in the same , and most concerned to chastise the Enemies thereof , and wilt do it in thy due time . And that when ungodly men persecute the ways of Holiness , our part is constantly to profess and practice them , to plead when we are called , and patiently to suffer for the same ; but thine , to punish for them . And , Lord , let us not be more hasty for wrath and vengeance , than thou art , in thine own Cause . Let not us lose Patience towards them , whilst thou bearest with them ; but study , and pray for their Conversion , and willingly , and joyfully help on the same , that they may be saved at last , through the Merits and Mediation 〈◊〉 thy dear Son , our only Saviour , Jesus Christ. Amen . Particular Prayers for Charity toward Persecutors . 1 HElp us , O! Father of Mercies ▪ not only to bear our Persecutors Patiently , but to treat them Charitably . Enable us to love our Enemies , whilst we suffer by them ; to forgive their wrongs , whilst we smar● under them ; and not to aggravat● their evil usage , but , as thou * did● O! Blessed Jesu , whilst thou borest ▪ the extremity of their Malice upon the Cross , rather study how we may any ways lessen or excuse the same . Oh! that we may approve our selves thy true followers , by * suffering without Threatning ; by † praying for them , whilst they are persecuting us ; by returning blessing for their cursing , kindness for their cruelties , and * by overcoming their evil with good . But let none of us please our selves , O God! with thoughts or hopes of Vengeance ; nor * rejoyce at their fall , lest it displease thee , and thou turn away thy wrath from their Heads , and direct it upon our own . Let us * not render evil for evil , or railing for railing to any man , nor meet their malice with bitter Passions and angry Returns . Keep us ever fully sensible , O! Lord , that under the greatest cruelty of their usage , to shew Patience and Charity is our business ; but that the taking Vengeance , must be left to thy Justice . And enable us mildly to commit our Cause to thee , and desire that thou wouldest end our sorrows , not by their destruction , but conversion , thro' our only Lord and Saviour Jesus Christ. Amen . 2. LOrd , let not us fall to hate them , because they cruelly despite us ; nor to take up with any false Accusations against them ; or , when they stand truly chargeable with any smaller matters , to strain upon them so far , till we have raised them into great and shameful Offences , by our own evil surmises . Let not us † vaunt our selves , because they unreasonably depress us ; nor behave our selves in any kind unseemly towards them , tho' they should cast off all regard of humanity and decency towards us . Nor ever so far forget thee , as to rejoyce in any Iniquity , when it is like to prejudice their Cause , or to serve ours . But to rejoyce always in the Prosperity of thy Truth , and in seeing great Temptations turned aside , and general Falls prevented , and in having good and right things take place . If they * provoke us , O! God , enable us to shew patience . If they persist therein , help us to suffer long . Let us bear all things without wrath , and endure all things without weariness , and not forget to be kind towards them ; to believe all things favourably , and to speak all things charitably , whilst they are doing all things contrary towards us . And to look upon all these , as parts of that Charity , without which all our sufferings for thee are nothing worth . Oh! Let * the Heavenly Wisdom , which keeps us pure from their errors and corruptions , keep us also peaceable , without bursting into noise and quarrels ; and gentle , without yielding to anger and bitter words : and placable and easie in admitting excuses , without any shew of rigor in exacting Reasons , or of being studious of Revenge . Let it keep us full of mercy and good fruits , without any mischievous returns , or any proneness to cruelty and inhumanity , when 't is in our way to shew the same . And without Partiality and Hypocrisie , as persons uniform in all Acts of Vertue and Justice , when they serve others as well as when they serve us ; and who are careful not to put on any Vertue for a pretence , nor to decry things as Evil in others , whilst we can allow of the same in our selves . Teach us , O! Gracious Lord , that it is only by these Blessed Fruits , that our Belief and Espousal of a right Cause , must approve it self to be the wisdom that cometh from above , and which , as it prceeds from thee , must gain us all acceptance with thee , thro' the Merits of our dear Lord and Saviour Jesus Christ. Amen . 3 A Prayer against evil Surmises , and for Candor in Censuring those , who either Persecute us , or fall from the way of Righteousness . O! Gracious God , in Censuring the Persons or Actions of all those , who either persecute us , or in these days of Tryal are faln from thee , let Equity & Candor direct and govern all our Thoughts and Speeches , and let not ill will byass us . Oh! that we may never charge them with imaginary Guilts , through our own evil Surmises ; nor hastily make sure of any things against them , whilst they are really uncertain ; nor make the worst of doubtful things , which good-will might easily think better of . Yea , where their Falls are plain and manifest , grant us Grace , O Lord , to behold them , as thou didst the wickedness of thy Persecutors , with the bowels and compassion of a Friend , and not with the malicious insults and triumphs of an Enemy . And to judge of them , with a sense of humane infirmities , considering , that we also are lyable to be tempted our selves , and to fall by temptations , and therefore ought to * mete out the same measure to them , in judging of their Actions , which we desire that others would mete out to us again , when they come to censure ours . Yea , O! Holy FATHER , cause us always to have before our eyes thy Clemency , as well as our own Necessity ; and keep us ready to afford those allowances and abatements in their case , which we all need and desire at thine hands , and through thy mercy hope to find from thee , in our own . Let us not be rigorously hard upon them , for common Offences , which are ordinarily incident to frail and sinful Natures . Nor for such Falls in great Tryals , as may move pity upon the account of humane weakness , as well as deserve blame for their own ungodliness . Let us not shew severity in accusing them violently , and condemning them without any mixture of mercy , for having been over-born by fear , or for having complyed too far for sustenance , or safety ; for having err'd under some great astonishment , and where they had little time for deliberation , and little help for Counsel and Advice ; or for falling any other ways , in very difficult and perplexed circumstances . Suffer us not to favour any wickedness in them , O! Righteous God , and much less to justifie it . But when we are about to tax and condemn the Crimes , to the end that we may shew a just Zeal for thee and for thy Righteousness : Let us remember withal , to consider the greatness and difficulties of their Tryals ; and thereupon to pity their frailty , and to imitate thy mercy , which thou art graciously pleased to shew , both to them , upon their Falls , and likewise to us upon any Falls of ours whereby we dayly stand in need thereof , for our most dear Lord and Saviour Jesus Christ's sake . Amen . 11. A Prayer for Grace to turn the same , from carrying on impatience aud anger against others , to carry on amendment of our selves . LOrd ! under all these sorrows and sharp sufferings , teach us to look for the cause thereof within our selves . Our own Sins , O! Righteous Father , are most justly , though severely , punished in them ; and our earthly affections and dependances , need to be purged off by them . And therefore , instead of envying and accusing others , and taxing the injustice of our Persecutors ; make us look up with reverence to thy Justice , and lay to heart our many private and publick Miscarriages , and learn thereby to condemn and amend the errours of our own ways . Grant , O! God , that the experience of our own fears and failures under our Tryals , may keep us humble and jealous over our selves , and charitable towards the Falls of others . And let our dayly proofs , of thy seasonable succours and preservations , teach us to have firm Faith in thee , and to rely intirely on thy care and gracious promises . Let the difficulties which we feel in sustaining Losses for thy sake , shew us the worldliness of our desires . Let the inclinations which we find at any time , to ease or secure our selves by sin , or to allow in our selves what we condemn in others ; convince us of the deceitfulness of our own hearts , and of the hypocrisie of our pretences . Shew us all the roots of bitterness , which are ready to discover themselves when we are tryed ; and when we see them , give us Grace to cast them out , and to purge our Hearts of the same . Thus , O! Holy Father , if we cannot amend our Confusions , make them , we humbly intreat thee , thorowly to amend us . And teach us by the needful and profitable Discipline thereof , both to walk more perfectly in thy fear ; and to bear them with patience , remembring that therein we are reaping the just fruits of our own ways ; and to shew Charity towards our Persecutors , as considering how we have done amiss our selves , and how by such Mercy and Forgiveness towards others , we are all to expect Mercy and Forgiveness of our own Offences at thine hands , through our Lord Jesus Christ. Amen . 12. A Prayer for Charity to the Persecuted . O! Righteous Lord , who tryest thy People with heavy sufferings for thy Truth and Righteousness sake ; give me the heart constantly to own thy ways , and those who suffer for them . Oh! that whensoever I see * a Member of thine suffering , as a good Fellow-Member , I may suffer with it . That I may be among those , † who grieve for the afflictions of Joseph ; and come in to bear a share of their Adversity , who are enduring afflictions for thee ; and * remember those who are in bonds , as bound with them . Let † not me be ashamed of the Testimony of the Lord , nor of any of those who are his Prisoners . But rejoyce to make my self a Companion of such , as are bearing Tribulation for his Truths , and be glad when I can minister unto their necessities , and relieve the same . When I see them * Sick , and in Prison , give me the heart to visit them , or strangers , and forced to leave their own homes for thy Cause , to take them in ; or in want of food , and rayment , to supply them therewith . Give me Grace to do something like to them , as I would do to thee , O! Blessed Jesu , wert thou here before me , and in their Condition . And Oh! that I may look upon such services , as the most blessed opportunities of shewing my Love unto thys self , remembring that thou wilt say unto us one day , * in as much as ye did it unto the least of these , ye did it unto me . Yea , that I may reekon my self therein , to be shewing kindness , not so much to them , as to my own soul. Knowing , that thus to communicate , and have fellowship with them in their sufferings , is the way to communicate and have fellowship with them in their Blessedness ; and that † he who receiveth a Prophet , or a righteous Man , in the name of a Prophet , or of a righteous Man , shall have a Prophet's , or a righteous Man's reward . Wherewith thou , O! Father , wilt crown , both the Sufferers and their Partakers in the end , through the merits of our Lord and Saviour Jesus Christ. Amen . 13. A Prayer for deliverance from Persecutions , after one is wearied therewith . O! Merciful God , who hast visited my Bac●slidings , and tryed my Faith , and fixt adherence to thy ways with sharp Persecutions ; look now with pity on my sorrows and infirmities , and if it seem fit for thy Glory , and for my Good , send me the sweet and speedy comforts of rest and peace . Consider my weakness , O! God , for I am † brought very low . Consider that it is thine own cause , and that I am persecuted for thy sake . Consider those † that wait on thee , and let not them be ashamed , or disheartned for my cause . Consider mine Enemies , and let not them still more and more † exalt themselves . And * remember , that they daily reproach thy ways , and as oft as thou givest them success against us , they triumph in it as thy favouring and owning of their ungodly violence , and asperse thee with their wickedness . † Arise then , O! Almighty God , and plead thine own cause . Arise , and right the oppressed , and make the proud , and the Men that rage in ways of ungodliness and violence , * to know themselves . Return not upon them , what they have done to us , O! Lord. But † fill their faces with shame , that they may seek thy Name ; and give us ease from their violence , and grace to turn it to thy praise , and to the performance of all holy and thankful Obedience , through our Lord and Saviour Jesus Christ. Amen . 14. Intercessions , or Prayers for others in Times of Persecutions . 1. A Prayer for Persecutors , who at any time , or any where , are oppressing Truth , or Righteousness . O! Most Gracious Father , shew mercy , we humbly intreat thee , towards our Persecutors , though they neither shew mercy , nor justice towards us . Cure the delusion of seduced , and seducing spirits . Let them not be led away with errors any longer , nor intoxicated with the love thereof . Let them not continue to resist thy truth ; much less proceed to blaspheme and reproach it ; and least of all , to set themselves to fight against it by an arm of flesh , and cruelly to persecute and extirpate the professors thereof . Pity those who are ignorant , and set straight those who are perverse among them . Remove those prejudices , which blind their eyes ; and sweeten and mollifie their spirits , that they may no longer be driven aside by malice and bitter passions ; and dispose them by humility and meekness , and a sincere love of truth and righteousness , to a joyful reception and acknowledgement thereof , that instead of persecuting , they may fall resolutely to profess them , and , if need be , to suffer for the same . But if any still harden themselves in their error and violence , and think that by destroying thy servants , † they please thee , and do God service : yet deal not thou with them , O! God , as they deal with us ; but save their Lives , though they seek to take away ours . Though we suffer , yea , or die by their hands , let them not die in their errors and wicked violence : But curb them , Good Lord , in their carier , and stop it in thy due time . And if it may seem good to thee , work this blessed change in them , by mild and gentle methods . But if nothing else will touch their hearts with remorse , afflict their bodies , O! Merciful Father , and let † the Rod give understanding , and teach them repentance . Yea , let all thy crosses come upon them , rather than the curse of a seared Conscience . And when there is nothing left but smiting to reduce them , Lord give not off smiting them , till they are brought to see the wickedness of persecuting the ways of truth and righteousnes , and to make the best amends they can , by standing up zealously for the same . Say not unto them , as thou † didst to the Revolting Jews , who still grow worse and worse under their corrections , Why should you be stricken any more ? Nor deliver them up to the wretched ease of incorrigeable sinners , who are therefore at ease because their state is hopeless , and whose ease and respite is only that of condemn'd Prisoners , who are sealed up for sudden and inevitable vengeance . But by what-ever means thou shalt see sit to work the same ; let their repentance prevent thine eternal vengeance , through the Merits of our Dearest Lord and Saviour Jesus Christ. Amen . 2. Prayers for the Persecuted , who happen in any place to be suffering for the cause of Truth or Righteousness . 1. O! Almighty and most Merciful Father , extend thy help and pity in these trying times , to all the necessities and back-slidings of thy Servants . Have Mercy upon all , who either by their own worldly fears , and covetous desires , or by the Art and cunning of Seducers , have been made to fall from thee , and raise them up again . Neither suffer them to rest secure , nor to grow desperate in their wickedness , but fill their hearts with such awakenings , as may put them in the way of true Repentance . And when any of them grow doubtful of what they have done , Lord , carry on their doubts to a full Conviction . And when once they are convinced of their Errors , give them no rest till they have amended them . Let their † Prayers and Alms ascen● up before thee , and bring down Grace still more and more to see their fall , and to fit and fortify their Spirits to recover from it . Enable them to overcome all fears of shame and worldly loss ; to place their truest , and their only honour in Repentance ; and their highest interest and safety , in rectifying and repairing what they have done amiss ; and to study above all things , how , despising worldly considerations , they may recover thy Peace , and save their precious and immortal Souls . Shew Mercy also , O! Gracious God , on all those , who are shaken in mind by these Storms , and begin to stagger in the Faith , and fix and settle them therein . And on all those , who by thy Grace have resolutely withstood the same , and daily perfect and confirm them . Oh! Lord , daily make them more numerous , and let their Sufferings , like that of thy faithful Servants and Confessors of old , be a fruitful Seed of a truly righteous and holy Church . Lengthen out their Patience , whilst thou prolongest their Sufferings , and strengthen their Faith , that they may stedfastly persevere therein . Let thy Providence supply those wants , which any of them are reduced unto for a good Conscience . Give them comfort under their Sufferings , and in thy due time an happy riddance thereof , and endless and unspeakable joys at last in exchange for them . The more their Enemies seek to root them out by unrighteous Persecution , Oh! that they may answerably strengthen themselves the more in fervent and godly Devotion . Make them to have a strict and conscionable eye to all thy Laws , that whilst in these Persecuted points , they suffer as Saints , they miss not at last of their reward , by taking liberty in any other things to live as Sinners . Oh! that they may study in all things to please thee in their Lives , that so they may be accepted in their Sufferings , for our Lord Jesus Christs sake . Amen . 2. AND tho' here , O! Righteous Father , for thine Holiness , and for thy Truths sake , they are vile in the eyes of Men ; let them be precious in thine Eyes , and do thou own them from Heaven . Plead thou the cause of thy Servants , against those that oppress them . Let their Persecutors see , that there is no fighting against thee . Make them find , that Truth is stronger than they , and will at last prevail over them . And that Persecutions , which they use for rooting out the sincere Professors thereof , are over-ruled by thine Almighty Power and Wisdom , to propagate and multiply them . And when all others are ready to forsake us in our afflictions , do thou , O! God , stick by us . Do thou stick by us in our extremities , and deliver us . † Let not the mischievous imaginations of the wicked always prosper , lest they be too proud . * Let not the Rod of the Wicked rest upon the Lot of the Righteous , lest they put forth their hand unto Iniquity . Shorten the days of these Sorrows , and make hast to help and deliver us . And work that Deliverance , if it please thee , by the Conviction , rather than by the destruction of our Enemies , for our Blessed Lord and Saviour Jesus Christs sake . Amen . 3. Prayers for a Kingdom when in any Time or Place it happens to labour under Persecutions , for any part of Gods Truth , or way of Righteousness : Or , when it is torn to pieces by Intestine Divisions about the same . 1. O! Almighty and most Merciful God , have Mercy upon this most wretched and sinful Land , and exalt the greatness of thy Mercy , by curing the Height of our Misery . And in the first place , purge our Sins , O! Lord , which are the chief cause of all our Sorrows , and which are the heaviest Plague that we lye under , tho' , alass ! we are least sensible thereof . Oh! give us not up to a Reprobate mind , and a seared Conscience . Let thy Correction open all our Eyes , to see and abhor all that iniquity and ungodliness , which calls aloud to thee for Vengeance . Oh! that we may see , what it is to be false and faithless to God and Man ; to forsake thee in our Distress , and seek to unrighteous ways for Refuge . That we may lay to heart all that Hypocrisie and Prophaneness , all that shedding of Innocent Blood , all that Violence whereof our hands are full , and the Spoils and Oppressions , and other Wickednesses , which have reign'd amongst us . And by these foretasts of Sorrows , which we have already felt in the course of these Iniquities : Grant , O! Lord , that we may be struck with Terror of those insupportable Plagues and after-reckonings , which are yet to come if we continue in the same . And that we may learn thereby to Sin no more , but apply our selves faithfully to seek and serve thee , that we may be fit for thine Eternal Mercy , through Jesus Christ our Lord. Amen . 2. AND when thou hast cleared us of the Guilt , then Deliver us , O! Gracious Lord , from the Curse of our Transgressions . Let not Power be employed to suppress thy Truths , or a Righteous Cause , but to support them . Let not violence be able to force the Seat of Justice , nor to hinder or pervert the due and free course thereof . Bless the Labours of all those , who seek to have Truth and Equity take place , and to plant and settle Peace on Righteousness . And set thy Face against them , whose hearts and hands are set on ways of unjust Violence , and publick Disturbance . Turn their hearts , O! God , to be in love with Peace and Justice : Or if still they will be obstinate against the same , weaken their hands , that they may not be able to hinder us of the speedy and happy influence , and settled enjoyment thereof . Bind up our breaches , O! Father , and make all our unnatural broils and bloodshed cease . We are a People shaken to pieces , do thou settle us . We are all in confusion , do thou bring us into order . We are broken by our Sins , Oh! do thou repair and heal us , by restoring us to ways of Righteousness . Our guilt and misery have made us heartless , and void of courage ; Oh! let Innocence , and the light of thy Countenance , raise our Spirits . We lye comfortless in our Iniquities , Oh! Oh! Let thy Spirit reform us , and then speak comfort to us . Heal all the Sores of our Souls , and then lighten our Earthly Burdens . Keep Life in this exhausted * Kingdom , which is ready to faint , and daily encrease it in the same , and settle us once more in Justice , and Holiness , Peace and Safety , for Jesus Christ's sake , Amen . 4. Prayers for the Church , when in any any Time or Place , it is called to suffer Persecution for Truth or Righteousness . 1. A general Prayer for things needful to the same in such Times of Persecution . O! Almighty Lord , who † hast purchased to thy self a Church with thine own Blood ; look in Mercy ●pon the same , however Distressed ●ro ' all the World. Especially upon ●●at part thereof which languisheth in this Land , and suffer not the Adversary to lay it was●e , or utterly to deface it , after thou hast paid so dear for it . Let not either Superstition , or immoral Wickedness , Corrupt and Prophane thy Worship ; nor let Schism any longer tear thy Body to pleces . Let not vile Men go on , to make Religion a Cover and Pretence for acting against moral Honesty and Justice , lest the Hypocrisie of some beget Atheism in others , and lest thereby loose Men be tempted to think , and take occasion to say , That there is nothing under any Professions of Religion but serving Worldly ends , because they can see nothing else under theirs . Oh! That Truth and Righteousness may be set up in thy Church , and that Love and Unity may be set up in our Hearts . That we may once more hear the Voice of Joy and Peace , and receive Beauty for Ashes . Pity a Church , O! Blessed Lord , which has long maintained Truth of Doctrin , and Purity of Worship in the Nation ; and which has openly professed , and bore out the Doctrin of patient Suffering for Righteousness , and not resorting to any evil means for Relief , in the Eyes of Men. Pity those who suffer , and are in danger to be destroyed for their stedfast adhering to these thy ways , when others generally fall off from them , and set themselves violently to persecute the same . And hear their Crys , who mourn in Sion , and are afflicted for the Dishonour that is brought upon thy Name , and for all the Violences which are done to an Holy Religion . Preserve them , Holy FATHER , by thy Power , and give them not up to the VVill of their Oppressors . But stir up thy Strength , and come and help us . Give us Constancy against the Errors of our Persecutors ; and in thy good time give us rest from their Violence , for our Blessed Lord and Saviour Jesus Christ's sake , Amen . The Collect for the Fifth Sunday after Trinity . GRant , O! Lord , we beseech thee , that the Course of this World may be so peaceably ordered by thy Governance , that thy Church may joyfully serve thee in all Godly Quietness , through Jesus Christ our Lord , Amen . 2. Prayers for particular Graces or Blessings , when at any time , or any where , it is violently broken , or pressed by Persecutions , to forsake the way of God's Truth , or Righteousness . 1. Prayers for its Purity and Integrity . 1. O! Father of Mercies , who seest all the Back-slidings and Calamities of thy poor Church amongst us ; pity its misery , and possess it with such a Spirit , as is fit to enliven and actuate thy Body . Oh! Keep it in thy Truth , and save it from Heresie , and false Doctrines , either about Faith , or Practice . Give it not up to teach Errors for Advantage , or to justifie unlawful ways for worldly Ends , and Securities . Nor suffer it to suit its Doctrines to secular Turns , or to change Religious Principles , as it shall be driven thereto , by worldy Necessities . Fix it in ways of Holiness , O! Lord , that all its Ministrations may be such , as become Saints . Suffer it not to mix sin in thy Service , or to teach it to thy People . To pollute holy Offices , with any ungodly or unrighteous Petitions ; and prostitute and prophane thy Worship , by falling therein to offer any abominable things . Oh! let not its Ministrations become the Ministrations of Unrighteousness , but be Holy and without Blemish , as besits thine House , and becomes thy Spouse . Whilst thou art pleased to try it with Tribulations , Lord , let them only purge it , but not lay it waste . And revive a suffering Spirit among us , * when it labours under a suffering State. Make it willing then , and ready to quit all Interests of this World , and live upon the hopes of a better . Enable it contentedly , yea , joyfully to take up thy Cross , and to bear it after thee . Oh! that at such times it may always be more afraid of Sinning , than of Suffering . Oh! that it may never fall , to make the way of Gain , to pass for the way Godliness ; or to Preach up what is Unrighteous , because it is become serviceable and safe . Nor ever seek to Error and Wickedness for Refuge , instead of seeking to God , and trusting in him , and in his holy ways , for the same . Oh! Father , in thy Mercy , guard it against all Error and Ungodliness ; rescue it from all Schisms and Divisions ; and free it in thy due time of its Distress and Persecutions , for our Lord Jesus Christ's sake . Amen . 2. O! Almighty Lord , Direct and Rule the Hearts of thy People by the Power of thy Grace , that they may no longer run furiously upon Unrighteous Expedients , nor by their Violence drive their Teachers into the Practice and Justification thereof . Oh! that they may seek to hear true , and not pleasing things ; and not only hear , but love to be faithfully dealt with . And give them not up , O! Father , to persecute the Preachers of Righteousness , who are ready to warn them of the Error and Danger of their ways ; or to despite them , and treat them as their worst Enemies , only for telling them thy Saving Truths . Lord , let not the love of Error , and Hatred of those Truths which are according to Godliness and Honesty , always Reign in them . Let them not persist therein without Remorse . Or , when they are smitten with Relentings , let them not lie sealed up in their Iniquity , as the fallen Angels do , by despair of Mercy , and seat themselves among those Sinners , who , when once they have done ill , think they cannot be safe , but by doing worse . Especially , O! God , deliver them not over to a Reprobate Sense , nor shut them up under a Spiritual Blindness . But open their Eyes , to see from whence they are fallen , and to seek after those things which are necessary to their Everlasting Peace , through Jesus Christ our Lord , Amen . 2. Prayers for cure of Schisms , and for Graces in divided Times . 1. DEliver this Church , O! Almighty Lord , from Schisms , which have torn it to pieces . And grant that all those Members , who are broken off , may return to offer up their Religious Services , in due Dependance upon their own Orthod●x and Lawful Pasters : and to make Conscience of keeping Union , and of continuing Subject and Obedient unto those , who are Rightfully set over them in the Government of thy Church . Let them not think it enough , O! God , to have Holy Prayers . But teach them moreover , to put up these Prayers in such Assemblies , as keep Obedient and United to those Spiritual Fathers , whom thou hast called to be the Rightful Governors of the Body . And make them know , that when , as good Christians , they are careful to joyn in none but Holy Services ; they must take care also , as good Church-Members , to present those Services to thine Hands , in the Unity and Communion of thy Church ; there to be accepted with thee , through his Merits and Mediation , who is the * Head and Saviour of the Body , even thy most Blessed Son , and our only Saviour Jesus Christ , Amen . 2. BEnd the Hearts of all amongst us , O! blessed Lord , to have Peace amongst themselves . Teach them Humility and Submission to those , whom thou hast put in Authority over them . Let Love and Lowliness increase , and all self-denying and amicable Tempers . And remove far from us Covetous and Aspiring Thoughts , and Pride , and self-pleasing , and all Wrath and bitter Passions . Reconcile all jarring Spirits ; and cause all Discord and Division to cease . And dispose us all , O! Jesu , thou Prince of Peace , to see those Truths , which make for Peace , and tend to close our Breaches , and willingly to submit to them . Let us not give way so far to Anger and bitter Passions , till none but violent things will please us , and till we grow fond and greedy of any Error that will make the Breach wider , but Zealous against such Truths as might serve again to unite and bring us together . Oh! keep us strictly careful , both of Peace and Truth . And as we humbly pray , that we may never give up thy saving Truths for Peace ; so do we likewise , that we may never divide from each other , and be averse to Peace , when thy Holy Truths stand in no need thereof . And whilst we labour under our unhappy Breaches ; Let us not be wanting in any mutual Offices of Humanity , good Neighbourhood , or common Justice towards each other : Let us not fancy , that their being of different Opinions , or of different Churches from us , must put a stop to the Just Acts and Offices of Gratitude , and to the Remembrance of former kindness ; or that they must give us a discharge , from any mutual Obligations of natural Kindred , or of civil Relations . Especially , O! Merciful God , keep us from placing all Religion in the Notes of a Party . Let us not so over-ratc the real , or fancied Virtues of our several Divisions , as to take up therewith ; and become our selves as culpable , for the Breach and allowed Neglect of some Duties , as we charge our Brethren to be , for the Breach of others . But whilst on all sides we are zealous in pursuing those points , wherein we differ ; let us be zealous for others too , aud not overlook , or lay aside the care of good Life , and of that common Religion , wherein we all agree , and which at last must deliver us all from thy Wrath , and prepare us for thine Everlasting Mercies , thro' our Lord and Saviour Jesus Christ , Amen . 3. Prayers for the Bishops and Clergy , under Persecutions . 1. O! Almighty Lord , under all these Persecutions which are sent to prove and purge us , have an especial care of the Bishops and Pastors of thy Church , who are set to take of thy People , and to defend thy cause , and fill their Hearts with the power of thy Spirit , and with all those Gifts and Graces , which are needful to maintain their own Standing , or prevent the Falls of others . Make them clear Examples , O! God , of Holy Living , and of truly Christian and Righteous Suffering to thy Flock ; setting before their Eyes the lively Draughts , and constant Practice of Faith and Patience , Meekness and Charity , and of a Heart mortified to this World , and full of the Thoughts and Hopes of a better . Give them Grace , O! Lord , to watch over thy People , with willing Minds , and with unwearied Diligence . Oh! that they may Rule them prudently , and skilfully , as wise Guides : And feed them faithfully , as good Shepherds . Oh! that they may wholly apply themselves , to Preach thy Word , and to administer thy pure Worship and Sa●rament , to comfort the Afflicted , ●o strengthen the Feeble-minded , ●o confirm those that Stand , and to raise up those that are faln , to quicken the Indifference and Lukewarmness of some , and to curb and bridle the inordinate Heat , and undue Passions and Violence of others . And let them not think of quitting the trust and Charge of Ministring to Souls , * when the Wolf approacheth , or leave of caring for thy Flock , to take care of themselves : But keep them ever mindful , O! Holy Jesu , that thou art * the true Shepherd who gavest thy Life for the Sheep ; and that , as thy true Followers , and faithful Ministers , they must be diligent at such times , in Ministring to their wants , and attend upon the same at all hazards . Let them shew then , that they * love thee , by feeding thy Sheep . Enable them to shew * perfect Love , which ●asteth out Fear . And give them Grace , * to speak thy word , and to do thy work , with Boldness and Uprightness ; neither fearing the Faces of their Persecutors , nor tolerating , and muchless ; feeding the Diseases , or Vices of their Flocks ; but remembring always , that in thy Church , they preside and Minster for thee ; and as they , who are to give an Account for Souls . Possess their Hearts , O! God , with such vigilant Care and Love for Souls , and Holy Zeal , and Godly Courage and Prudence , as is requisite for Men iu their High Trusts and Stations , and under the present wants , and Difficulties of thy Church : And be with them in all they do , and in all they suffer for thy Cause , for our Lord Jesus Christ's sake ▪ Amen . 2. COmfort up their Spirits also , O! Lord , with the visible Effects , and good Fruits of their Labours and Sufferings among thy People : But whatever success they meet withal , let them not desist from thy Service , nor fall to do thy Work negligently ; but when there is the least appearance of their working good up others , let it however satisfie and support them , that they have thereby shown their Fidelity and Love to thee , and have delivered their own Souls . And keep them from all vain Janglings , O! thou Blessed Spirit of Love and Peace , and from falling into desires of vain-Glory , or Emulation among themselves . Let them not defile their own Spirits , or disparage thy Cause , by turning aside to vent humane Passions , or to seek or serve any worldly ends . But in all their Labours and Sufferings for thy Church , help them to approve themselves pure and sincere , as Men , whose great care and chief business is to serve thee , and to watch for the Good of Souls . And whilst they are watching for thy People , Lord , let thy good Providence watch over them . When thy Service , and the ne●ds of Souls do most endanger and expose them , let them be safe in thy keeping . Put by the Malice and Machinations of their Enemies , and give them Patience and unwearied Perseverance , under all their Difficulties and Distresses : Support and Comfort them under the same at present , and turn them all in the end to the furtherance of thy Truth , and to the encrease of their own Everlasting Peace and Happiness , through Jesus Christ our Lord , Amen . 4. A Prayer for both Clergy and People . O! Lord , whilst thou art trying us with Losses and Worldly Sorrows , make us easie under the same , and careful to bear them with Patience , and raised Affections . But let us not betake our selves to Pride , and self-pleasing , and to feed those corrupt Passions , which our Afflictions should purge out , nor ever fall to seek or think of great things here for our selves . Oh! that our Tribulations may teach us to be humble , and to mortifie our own Passions . Oh! that our worldy Sorrows may cure and turn us , from being any longer fond of this World , and from feeding our selves with any vain and ensnaring Hopes or Desires thereof . And that whilst we are daily crossed in our Fleshly Desires , we may cease to be any longer bent upon our own Wills , and may in all things resign our selves up to thine . Let not our Persecutions , O! Gracious God , be lost upon us , nor let us be unprofitable Schollars in the School of Affliction : Let it not be justly chargeable on us , that Tribulations could not mend us , nor the fiery Trial resine our Spirits , and purge away our Dross . But bring us by our Sufferings , to know our selves , and to set light by all Earthly things , and to take up with thee for our Portion , and with the Sure and Blessed Hopes of thine Everlasting Mercies , thro' the Merits and Mediation of Jesus Christ our Lord. Amen . 5. A Prayer for the Churches Defence , and Deliverance from Persecutions . UNder all its Wants and Backslidings , Sorrows and Distresses , look thou upon thy Church , O! Lord , and support and deliver it . Many are they who Combine against it , and great is their Power , and Vigilant and Earnest is their Care and Endeavour , to suppress and destroy it . And against all their Assaults , it has no other Defence , but thy Grace and good Providence . Do not thou forsake it then , O! God , for it flies to thee , and rests on thee alone for Succor . Maintain it , for it is thine own Cause . And if it be cast down , thine Enemies and theirs will tryumph . Take the Matter therefore into thine Hand , for no other is sufficient for it , and thou art most concerned therein . Bring it safe through this Fi●ry Trial , and let it not be consumed thereby , but , as * Gold is , only purged and putrified of its Dross . Give it a Cure , O! Lord , of all its Errors and Impurities , and quietness in the End from Persecutions , and Grace not to grow careless , or be Corrupted by days of Ease ; but to improve the same , in doing thee Honour and Service with more Freedom , and fewer Interruptions , thro' Jesus Christ our Lord. Amen . 15. A Thanksgiving for any Comfortable Cessation , or for Rest and Ease from Persecution . BLessed be thy Great and Glorious Name ; O! Father of Mercies , and God of all Comforts , for the comfort of these days of ease , from our former Tribulations . Thou hast in great pity considered our Frailty and Weakness , and hath * not suffered the Rod of the Persecutors to lie too heavy , or rest too long upon o●r Backs . Thou hast not been Deaf to our Desires when we called upon thee , nor suffered our Hopes in thy Gracious Promises to ●ail . Thou hast fulfilled thy Word unto thy Servants , who served and suffered for thee in Confidence thereof ; and hast made the Wicked to cease from troubling us , and exchanged the Fiery Trial of their ungodly Violence , for the sweet and refreshing Comforts of this Rest and Peace . O! Lord , let us never forget this great Mercy , nor abuse it . Let us not grow Careless or Corrupt by the Blessings of Peace , or run into Earthly Affections and Dependencies ; and contract such Dross , as may need a second time to be brought through the Furnace . But keep us sober , and purged and purified in our Hearts and Minds ; and maintain in us ●uch a Godly Zeal , and watchful diligence under the same , as will make use of the blessed Opportunities of Peace , for going on with more constancy , and with less hindrance and disturbance in thy Service . And make us learn , O! Gracious God , by our past Suffering , and Experience of thy Goodness , to keep improved in Faith and Patience . Having found thee so faithful in our necessity , give us Grace to relye upon thee . Let us * not cast away our confidence , nor * grow weary in well doing ; knowing that in due time we shall reap , if we faint not . Oh! that the sweet Remembrance of thy Mercies may ever fill our Hearts with Love , and our Tongues with Praise . Oh! that it may make us careful in well doing , and confident of thy Faithfulness and Care over us , whilst we commit our Souls unto thy keeping , in holding to thy ways , through our Blessed Lord and Saviour Jesus Christ. Amen . AN OFFICE FOR Prisoners for Righteousness . SCRIPTURES . Psal. 7. Act. 5. from v. 18. Mat. 10. Psal. 10. Act. 16. from v. 18. 1 Pet. 4. from v. 12. 1. YE shall be Betrayed , both by Parents and Brethren , and Kinsfolk and Friends ; and some of you shall they cause to be put to Death . And they shall lay Hands on you , and deliver you up into Prisons , and ye shall be brought before Kings and Rulers for my Names sake . And it shall turn to you for a Testimony . But there shall not an Hair of your Head perish . In your Patience possess ye your Souls , And Meditate not before , what ye shall answer . But settle in your Hearts , that I will give you a Mouth and Wisdom . which all your Adversaries shall not be able to gain say , or resist , Luk. 21. 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19. Precious in the Sight of the Lord , is the Death of his Saints , Ps. 116. 15. What mean ye to weep , and to break mine Heart ? For I am ready not to be bound only , but to die at Jerusalem , for the Name of the Lord Jesus , Act. 21. 13. He that loveth his Life shall lose it ; and he that hateth his Life in this World , shall keep it unto Life Eternal , Joh. 12. 25. 2. THE Lord heareth the poor , and despiseth not his Prisoners , Psal. 69. 33. Deliver me from my Persecutors , for they are stronger than I. Bring my Soul out of Prison , that I may praise thy Name , Psal. 142. 6 , 7. Deliver me , O! Lord , from the evil man , preserve me from the Men of Violence . Keep me , O! Lord , from the Hands of the Wicked , who have proposed to overthrow my Goings . For the Proud have hid a Snare for me , and Cords ; they have spread a Net by the way-side , they have set Gins for me . They have sharpned their Tongues like a Serpent , Adders Poyson is under their Lips , Psal. 140. 1 , 3 , 4 , 5. In the work of the Gospel , I suffer trouble as an evil Doer , even unto Bonds ; but the word of God is not bound , 2 Tim. 2. 9. For many of the Brethren in the Lord , waxing confident by my Bonds , are much more bold to speak the word without Fear . Phil. 1. 14. 3. REmember my Bonds , Col. 4. 18. Remember those that are in Bonds , as bound with them , Heb. 13. 3. Ye had compassion on me in my Bonds , and took joyfully the spoiling of your Goods , whilst ye became Companions of those , that were made a gazing-St●ck by Reproaches and Afflictions , Heb. 10. 33 , 34. I would have retained Onesimus with me , that in thy stead he might have ministred to me in the Bonds of the Gospel , Philem. 13. Be not thou ashamed of the Testimony of our Lord , nor of me his Prisoner ; but be thou partaker of the Afflictions of the Gospel , according to the Power of God , 2 Tim. 1. 8. Both in my Bonds , and in the Confirmation and Defence of the Gospel , ye are all Partakers of my Grace , Phil. 1. 7. I was in Prison , and ye came unto me . In as much as ye have done it to one of the least of these my Brethren , ye have done it unto me , Mat. 25. 36 , 40. 4. An Hymn of Thanksgiving , for Deliverance upon a Trial , or out of P●ison . IF it had not been the Lord , who was on my side , when Men rose up against me . Then they had swallowed me up quick , when their Wrath was kindled against me . Then the proud Waters had gone over my Soul , Psal. 124. 2 , 3 , 5. The Sorrows of Death compassed me , and the Floods of ungodly Men made me afraid , Psal. 18. 4. They compassed me about like Bees , they thrust sore at me , that I might fall ; but the Lord helped me , Psal. 118. 12 , 13. And I had the Sentence of Death in my self , that I should not trust in my self , but in God which raiseth the Dead , 2 Cor. 1. 9. But blessed be the Lord , who hath not given me as a Prey unto their Death . My Soul is escaped , as a Bird out of the Snare of the Fowler ; the Snare is broken , and I have escaped , Ps. 124. 6 7. He sent down his Hand from above , and delivered me out of the great Waters , from the Hands of strange Children . Whose Mouth speaketh Vanity , and their Right Hand is a Right Hand of Falshood , Ps. 144. 7 , 8. He delivered me from my strong Enemy , and from them which hated me ; for they were too strong for me . He brought me forth also into a large place ; he delivered me , because he delighted in me , Psal. 18. 17 , 19. The Lord is my Strength , and my Song , and is become my Salvation . The Lord is on my side ; I will not fear what Man can do unto me . I shall not die , but live , and declare the works of the Lord , Psal. 118. 6 , 14 , 17. Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be , World without end . Amen . This Doxology may likewise be used at the end of the several proceeding Collections of Scriptures , in this Office for Prisoners for Righteousness , as also at the end of the several Collections of Scripture , in the former Office for those , who suffer for Righteousness ; when these Collections are read , not only for Instruction , but Devotionally , as Hymns to God. Prayers . 1. A General Prayer for all Prisoners . O! Almighty and Everlasting God , thou seest the Streights and Sorrows which I endure in this place , and how unable I am to help my self , or to bring about my own Deliverance . But the less Hope and Support I have in my self , the more I look up unto thee , and place my Trust in thy Mercy . And when my own care can avail the least , let thine , O! thou blessed Helper of the Helpless , appear the most for me . Give me a Body , O! my God , fit to bear the Inconveniences of this close place , and Grace to be content therewith : Whilst I lie up here , let me not want necessary Provisions , nor repine at the meanness thereof . Suit the lowness of my Desires , to the hardship of my Circumstances , and let the greatness of my study and care be , to ( * do Justice , and shew Temperance and Self-denials ) not to please my self , or to gratifie my own Carnal Ease and Appetites . Whilst I am here kept apart from my former acquaintance , Grant , O! Lord , that I may carefully retire into my Self , and call mine own ways to remembrance . And , Oh! that I may amend whatsoever is amiss there , and set all so streight with thee , that I may delight to look into my own Heart , and to search out my own Spirit . Lord ! now thou hast left me nothing else to do , make me apply my self wholly to * the one thing necessary . To grow in Holy Reverence , and Devotion of Spirit , in the study of dealing justly , and fairly , with all who are any way concerned with me ; in Humility apud mortified Affections , in Patience and Contentedness . Oh! plant and fill my Soul , with all Heavenly Virtues , and make bright all the cloudy and dark parts thereof , with the Rays of thy divine Image . And then , O! my God , I shall see something of thee , as oft as I look into my self , and learn to be pleased with my own Company , though others are kept from me . And in whatsoever want I am of other Comforts , grant , O! Father of Mercies , that both here , and ever hereafter , I may have the Comfort of thy Presence . When all else are taken from me , do not thou forsake me . Though I dwell in a disconsolate Room , let thy Spirit dwell with me . Let thy Law at all times direct me , and let the Sense of thy Love comfort me . And after thou hast Graciously improved this Melancholy Restraint , to wean me from vain and carnal Delight , and to set my Soul free in thy good time . O! my refuge and strength , deliver me out of this Prison , and set my Body too at Liberty , for my dear Lord and Saviour Jesus Christ's sake . Amen . The Prisoner for Righteousness may use the preceding Prayers , for Integrity , for Constancy in persecuted Duties , for Faith , for Trust in God , for Patience , for Charity towards Persecuters , &c. in the foregoing Office for Sufferers ●or Righteousness , as he sees cause . And for more particular Circumstances and needs , of such as are Prisoners for the same , they may express the Devotion of their Spirit in these Prayers following : 2. Particular Prayers . 1. A Prayer for the Prisoner for any part of Truth or Righteousness , to use in his Family . O! Father of Mercies , who takest the Poor and Helpless , under thine own more immediate and especial care , when thou takest those from them , whose part it is under thee to take care of them ; shew the Riches of thy Grace and Loving-kindness ; I humbly intreat thee , to my ( * Dear Wife and Children . ] Guide them always by thy Holy Spirit , and watch over them with an indulgent providence . [ Keep them obedient to Councel , and continue them under the Blessing of her care . ) Preserve them from Want , and protect them from Danger , and make them a mutual Comfort , and Support to each other . And in the midst of all my Troubles , continue ( both her and ) them a constant Comfort and Refreshment to me thy poor unworthy Servant . And let me not , O! Gracious God , make them unhappy . Or , if we suffer in common , for standing off from prevailing Violence , and because we will not concurr , or stake in with the wicked Actings of an unrighteous Generation ; let none of us repine at such Sufferings , but look upon them as Afflions , that are willing to be embraced ; yea , rather Triumphantly to be rejoyced in . I humbly desire , O! Father , that may all trust thee with our selves , and cheerfully rest upon thy Faithfulness , to make up to us any Losses , which shall befal us on such accounts . Thy good Providence is a great and blessed portion in such cases , as , praised be thy Name , thy Saints have found in all times , by joyful Experience . And to that good Providence , O! my God , do I trust . It shall always be my Hope and Confidence ; and oh ! that as it is the truest Blessing , so it may ever be the happy portion , both of me and mine , thro' Jesus Christ our Lord. Amen . 2. Prayers for the Prisoner for Truth or Righteousness , to use for himself . 1. A Prayer for Deliverance from Enemies and Prosecutors , when at any time , or any where , he is put in Prison , for any Parts of Truth , or Righteousness . O! Merciful God , who art the Helper of the Helpless , and a Refuge for the oppressed in the Day of their Troubles ; be thou my Fortress and Help against my Persecutors . They are mine Enemies , O! Lord , for thy sake ; and therefore set themselves thus violently against me , because they cannot drive me to leave thee . And I have no visible way left to appease their Hatred , because I dare not forsake a jsut Cause , or go along with them in speaking and acting against that which is right . And * these mine Enemies are many , and Mighty ; and they persecute me violently , and have laid a Trap for my Soul , and * there is none to help me . But though I can neither appease their Hatred , nor withstand it ; yet thou , O! Lord , canst alter it at thy Pleasure ; or , if they persist therein , thou canst disappoint them . And to thee do I flee , and look for Succour . Help me therefore , O! my Ged , for in thee do I trust . Help thou me , for I have none else to help me , for Deceitful are the Promises , and * vain is the help of Men. * Make haste to help me , for Trouble is hard at Hand . Turn the Hearts of mine Enemies , for seeking my Life ; or , if they will persevere therein , bring to nought their evil Purposes . Forgive them , Gracious Father , and bring not them into such a P●t , as they have digged for me . But Preserve me from falling into it , and from being lost in the Depth thereof , for my dearest Lord and Saviour , Jesus Christ's sake . Amen . 2. A Prayer for Deliverance , from Frail and Faithless Friends , when they are brought in at such Times , to accuse him for the same . YEA , O! Gracious Father , not only the Envy and Malice of mine Enemies , but the weakness of my own familiar Friends is made use of to destroy me . And a violent Temptation is laid before them , to compass their own Safety , by joyning to compass my Fall. But the Hearts of all Men , O! Almighty Lord , are in thine Hand . Thou canst at thy Pleasure fortifie the fearful , and fix the wavering , and unresolved Spirit ; and give Fidelity , Honour , and Conscience , such Power with them , as shall prevail over their corrupt Fears , and worldly Interests . Thou canst as easily strengthen the weakness of my Friends , and keep them from Breach of Confidence , from all Faithless , or strained and false Accusations ; as thou canst turn , or defeat the Malice of my Foes . And to thee , O! merciful Father , do I trust , that neither my Foes shall have their Wills , in working of my Ruin ; nor the weakness of my Friends shall carry them against their Wills , to do the same . And oh ! as thou art my Confidence , so let me be thy Care. Keep me safe here under thy custody , and receive me at last to thine Everlasting Mercy , for thy blessed Son , and my only Saviour Jesus Christ's sake . Amen . 3. A Prayer for Graces at such times , under his Sufferings and Persecutions for any ways of Truth and Righteousness . IN the mean time , O! Righteous Lord , whatsoever thou hast appointed for me in this Tryal , I am content to bear it . And give me Strength and Ability to bear it ; yea , though it proceed to Blood. I resign my self up to thy good pleasure therein . I humbly and meekly submit to it , as it is thy doing , and as it is infinitely my Deserving , and own thy Judgment upon me for my Sins , * to be most Just and Righteous therein . But then , Holy Father , I most earnestly intreat thee , that I may have all my Punishment in this World , but rest with thee in thy Heavenly Kingdom . Yea , as my Tryal is a Suffering for thy Righteousness , I thankfully receive it at thine Hand . But then , O! my God , whilst I am tried for thee , do thou shew forth thy Power , and the abundance of thy Grace in me . Grant me a Serene Patience , calmly to bear my Sufferings , and contentedly and quietly to wait the end thereof . Give me Courage and constant Presence of Mind , to behave my self undauntedly ; and Prudence , to act and answer in all things , wisely , and becomingly . Give me Faith in thy power and promises , to hold on without Fainting , in sure Expectation of thy Succors ; and to endure all without weariness , in Confidence of thy joyful and eternal Recompences . Fill me with an inflexible Integrity , and Constancy in my Duty , that I may not waver therein at any time , much less fall from it , or from any Precepts thereof , to rid my self out of my own great Troubles , or to bring any desired Events to pass . Yea , fill me with such Constancy in thy ways , as will * not suffer me , how long soever the Rod of the Unrighteous rests upon me , to put forth my Hand unto Iniquity . And give me Charity after thine own Example , O! blessed Jes● , freely to forgive my Malicious Enemies , or Frail and Faithless Friends , and heartily to pray for them , tho' they continue to persecute me . Whilst thou keepest on my Trials , deny me not these Graces , O! merciful Lord , nor any others , which thou seest needful for me , that I may acquit my self well and acceptably under the same , for our Lord Jesus Christ's sake . Amen . 4. A Prayer for a Mind raised above Earthly Things . O! Father of Mercies , raise my Mind by these Afflictions , above the Love of all Earthly Things . Yea , even of those things , which I have lavishly spent most time upon , and have been the most inordinately fond of . I see now , and make me daily to see it more and more , how vain and unprofitable they are when the evil day comes . And oh ! what I may learn thereby , and learn it perfectly , to fix mine Eyes and Heart on thee , who hast deserved more of me infinitely than I can express to thee ; and who canst always help and comfort me ; and wilt never leave me , especially not then , when I am driven to thee for Succour , and find the greatest Need to have thee stand by me . Make my Duty , good Lord , to become my Delight ; and Heavenly things , my Treasure . For they are Comforts in Distress ; stable Comforts , that will accompany us to the Block , or the Grave , and beyond them ; and will not fail to make us infinitely , and for ever happy in thy Presence . Which Grant , O! Heavenly Father , to me a wretched Sinner , for the sake of my dearest Saviour and Redeemer , Jesus Christ. Amen . 5. A Prayer for Peace with God , and a qui●t Conscience . ABove all , O! blessed Lord , let me have the Comforts of thy holy Spirit , and a clear and quiet Conscience , to support me under all these hard Tryals . Shew me all my Sins , and give me Grace intirely to repent of them , and to be perfectly set against the same . But assure me at the same time , of thy Mercies towards all true penitent Sinners ; and make me see , O! Gracious Father , that for Christ's sake , thou art not only willing , but desirous and joyful to receive them , yea , to * run out , and meet them , as the tender Father did the Returning Prodigal . And as for my Sins , O! God , tho' with the Prodigal , I have gone far , and have lost my self in evil ways ; yet by thy Grace , I am come also with him heartily to return from mine Offences . I am weary of my Sins , and am earnestly desirous to forsake them . Tho' I have been lamentably careless in times past ; yet now my sincere desire , and full purpose is , to shew a Godly care , and diligent endeavour against the same , for the time to come . And I humbly depend upon thy Grace , and trust to thy precious promises thereof , to perfect and give strength to my sincere Endeavours . Look upon me therefore , O! Father , and give me the Comfort to look upon my self , as one , who , though he has been an offending , is now become a Returning Son. Lot not my Sins rise up against me , after once I have truly repented of them . Let them not be able to provoke thy wrath , or to trouble my Conscience . But make me know , that however offensive I was in the ways of my Wickedness , thro' the Blood of thy Son , I am acceptable to thee in the ways of my Repentance . And that my Sins , however provoking , whilst I lay in them ; give thee no more provocation , after once I return from them . Yea , tho' great and strong in themselves , yet , that after true Repentance , they are not too great for my Saviour's Merits , or for thy Mercies ; not too grievous for thy Goodness to forgive , or too strong for thy Grace to cure . I am ready , O! my God , to return to thy Laws , not only in doing what they call for , but , if thy Will be so , in suffering for the same ▪ Yea , if thou callest me to it , I desire not to leave the way of Righteousness for any hazards , but to suffer for it , even unto Blood. And tho' I know , O! Righteous Lord , that it is not enough to die a Martyr for one precept , if I allow my self at the same time , to live a known Transgressor of others . Yet give me the Comfort to look on Martyrdom , as a sort of Baptism , as thou , blessed Jesu , wast pleased to * style it , when thou spakest of thine own ; and , like it , to purge and wash away our Sins , if at the same time , when we are suffering for one Duty , we are inwardly resolved and prepared in Heart , to observe all . Lord , in the midst of my worldly Troubles , let me have Peace with thee , and with mine own Conscience . And whilst thy Comforts do refresh my Soul , by thy Grace strengthening me , I shall better bear any other Misery , which thou shalt give my Enemies leave to inflict upon my Body , and persevere faithfully to serve , and patiently to suffer for thee , till thou shalt Graciously take me out of their Hands , to thine Everlasting Rest and Mercy , for Jesus Christ's sake . Amen . 6. A Prayer for Graces needful for him at the Tryal , when he is to be judged for his Stedfastness to Gods Truth or Righteousness . O! Blessed Lord , if by thy wise ordering , 〈◊〉 I meekly submit , I shall be carried from the place of Cus●ody to the place of Tryal , or of further Examination ; do tho vouchsafe to go along with me . When I am question'd , teach me what I shall say , that I may answer so honestly , as not to offend or dishonour thee ; and so prudently , as not to prejudice my self , nor bring Trouble on any other Righteous Persons , for their bearing a good Affection to Righteous Things . Give me presence of mind , and clearness of Spirit , in appearing before all Tribunals ; and wisdom and readiness in answering all Questions . Let my Carriage be without Fear , or Confusion , or any evil or insincere Arts , in all things acceptable unto thee , and becoming my Person and Condition . Suffer me not to be made a Sacrifice , by the Fears or Forgetfulness , the mis-representations , or false Accusations of Witnesses ; nor by the Fetches and false colours , of Council ; nor by the partiality , or misguided Zeal of Judges and Juries . Or , if thou hast otherwise determined , and I must fall ; enable me , Good Lord , to bear thy Will. And tho' my Blood , which is shed in this Cause , be vile in the sight of Men ; let it be acceptable , and of a sweet smell in thy Sight , for my Blessed Lord and Saviour , Jesus Christ's sake . Amen . 7. Prayers after Sentence of Condemnation is past upon him , for his Stedfastness to the same . EJACULATIONS . THE Cup which my Father hath given me , shall I not drink it , Joh. 18. 11. Not my Will , O! my God , but thine be done , Luk. 22. 42. Lord , I thank thee , for counting me worthy to receive this Sentence for the sake of thy Righteousness . Lord ! lay not this Sin to their Charge , Acts 7. 60. Forgive them , for they know not what they do . Luk. 23. 34. A short Prayer upon his receiving the Sentence . LOrd ! I meekly submit to this heavy Sentence ; yea , I thank thee for it , and Glory in this shame , since it comes upon me for my Love unto thy ways . And I humbly pray thee , to look upon their Ignorance , for their excuse ; than upon their Blood-Guiltiness , for their punishment . If they understood the ways of thy Righteousness , they would not shed my Blood for keeping stedfast to the same . But now * they think , alass ! to serve and please thee , by slaying me . * Father , forgive them , for they know not what they do . And bring them timely to see their Errors , and thoroughly to repent thereof . That they , who now in their misguided Zeal for thee are my Enemies ; may yet however at length be Loving and Happy Sharers with me of thine Everlasting Mercies , through the Merits of our dear Lord and Saviour Jesus Christ , Amen . A Longer Prayer afterwards . O! Righteous Lord , since thou art pleased to call me , to give Testimony to thy Righteousness with my Blood , I am content to do it . Yea , I thank thee , O! Father , that thou hast counted me worthy , to lay down my Life for thy sake : But as thou tryest me to the utmost , s● strengthen me to the utmost , I most humbly beseech thee , that in this highest , and last Service , I may shew stedfast Faith in thee , and Charity towards my Persecutors , and meet my Death with that constancy and devout Chearfulness , which befits one who is pasing thro' the Red Sea , to the Heavenly Canaan , and laying down his Life for thy Cause . Tho' I stand Condemned , and vili●ied among Men , for this adherence to thy ways ; yet I humbly hope , that thou , O! my God , wilt acquit , and lovingly accept me . And if I have thy Approbation , my Heart shall rejoyce therein , and account it enough for me , whatever the World thinks of me . Shew them their Error , and our Uprightness , O! Lord , in standing firm to these points , for which we suffer . But if we cannot satisfie them , that the way for which they persecute our Souls , is Innocent and Holy ; let it however satisfie us , that so it is , and that so it will be ●ou●d and declared by thee , before all thine elect Angels , when t●ou shalt appear in thy dreadful Majesty , to pass Sentence , both upon our way and theirs . And to the clearing of that Day , and the Tryal of thy Righteous Tribunal , do we humbly commit our Cause and Sufferings . Where our Hope is , that thou , Blessed Jesu , wilt Graciously own and receive both , tho' they disdainfully reject them . And that thou , Righteous Father , for Jesus sake , wilt both pardon the real Guilt of our other Sins ; and openly clear us of the fancied Guilt of these ways , wherewith our Persecutors do falsly asperes thy Truths , and Reproach us . Which grant , O! merciful Lord , that we may all comfortably expect in our Lives , and comfortably find at our Deaths , for thy dear Son , and our only Saviour , Jesus Christs sake . Amen . After this , he may at any time use such of the Prayers as he likes best , in the preceding Office for Sufferers for Righteousness , to exercise and strengthen his Faith , his Patience , his Charity , or other Graces , proper for his Circumstances ; or to assist him in making Intercessions for others . 8. A Prayer for Dying without Fear . O! Almighty , and most merciful Father , perfect thy Strength in my Weakness , and support thy Frail , and most unworthy Servant , in this last and greatest Service , which I have now to pay thee , of laying down my Life , and leaving all that is dear unto me in this World , for thy Cause . Oh! let not me dishonour the Cause and Truths , for which I suffer , by shewing any mis-becoming Fears , or unwillingness to suffer . 'T is not my mistrust of the Righteousness of this Cause , O! my God ; but the Conscience of my other Sins , and of the common Errors of my Life , from the Rule of thy Holy Commandments , which makes me at all afraid to appear at thy Righteous Bar. But cleanse thou me from all my Sins , by the Blood of my dearest Lord , and then I may meet Death with an humble Confidence , and Triumph over it . I know , O! blessed Lord , that when Sin and Guilt , which are the Sting of Death , are taken out ; there is still an aversion in Nature , which is common to us all , against this Change , and which found place in our Blessed Lord himself . * But let the Influences of thy Grace , though not wholly purge off this averseness , yet subdue and over rule it in my Spirit . Possess my Mind more with the Righteousness of the Cause , for which I dye , and with the Blessedness of coming to live with thee for ever after I am dead ; than with the pains of Death it self . And whatever Terror it would otherwise strike into me , let it arm my Spirit , and sweeten all , to think that I die for thee , and that I die to be received into thine Eternal Mercy . Lord ! perfect and accept my Repentance , and pardon all my Sins , and give me Patience , and Presence of Mind to the last . Let me die like a Christian , with Faith and Charity , willingly giving up my Life for a Testimony to thy ways , and pouring out my Soul in Devotion towards thee , and in Prayers for my persecutors ; till from my Body , it shall pass into the Arms of thy Mercy , and there be comfortably received by thee , thro' the Merits and Mediation of my only Saviour and Redeemer Jesus Christ. Amen . 9. Short Prayers for the Condemned Prisoner for Righteousness , in his last Extremities , or at other times , as he sees cause . 1. O! Merciful Father , I throw my self upon thy Mercy , and most undeserved Favour , as a poor wretched Sinner . I infinitely need it , and most earnestly desire it . And I humbly hope for the same , to pardon all the Sins and Follies of my Life , and to accept this Offering of my Death , thro' the abundance of thy Grace , and thro' the sole Merits and Mediation of my blessed Lord and only Saviour Jesus Christ , Amen . 2. LOrd ! now the World is casting of me off , I seek to thee to take me in . Do not thou reject me when they do , for I am thy Servant . Receive me , for I am coming to thee ▪ Receive me , for thou callest me . Receive me lovingly , O! my dear God , for I dearly love thee , and am forsaking all to injoy thee . I have nothing dearer to me in this World , than my Life ; and that I am now making thee an humble Present of , and parting with it for thy Cause . And in this Oblation of my self , be thou pleased , O! blessed Jesu , first to wash me with thy Blood , and to dress me with the Graces of thy Spirit , that I may be an holy and acceptable Offering . And then do thou vouchsafe , O! Holy Father , Graciously to accept the same , for thy dearest Son , and my dearest Saviour Jesus Christ's sake , Amen . 3. O! Jesu , forgive me all my Sins , and forgive all my Persecutors , and grant them timely and true Repentance . Now I am suffering for thy Cause let me be sure of thy Support and Assistance . Now I am [ * brought to dye ] for the ways of thy Righteousness , let them have Honour & Service by my Death . Make it to work Godly Zeal and Stedfastness in thy Followers , and Relenting and remorse in their Persecutors , and to carry me to those most joyful and happy Mansions , which thou hast prepared for all those , who faithfully serve and suffer for thee , in thy Fathers Kingdom . Amen . 10 A Thanksgiving for Deliverance , when he is brought upon his Tryal for the Cause of Righteousness , or for his being set at Liberty . BLessed be thy Name , O! Almighty Father , who hast delivered me out of the Hands of those who ●ought my Life , and * hast set my Feet in a large Room . Thou hast * delivered the poor from him that was too strong for him . Thou hast delivered him , who served thee , and counted not his own Life so dear to him , as the shewing his Love and F●delity unto thy Laws . Thou hast * delivered him , because he loved thy Name , and put his whole Trust in thee . Lord ! I will be glad , and rejoyce in thy Salvation . I will ever praise thy Love and Goodness , which is abundant in kindness and Succors , towards those who fear thee , and are ready to expose their own Pesons in thy Cause . I will ever magnifie thy Faithfulness , which hath not suffered thy Care of me to slacken , nor thy sure word and promises to fail : And I will ever Reverently and Thankfully adore thy Widom , and Power , and Justice , which turn the Councels of the Wicked into Foolishness , and take the crafty in their own Snares ; which crown thy Servants Heads with Joy and Glory , but cover their Enemies with Grief and Shame ; which shew plainly unto all who are willing to see the same , that it is extream folly to fight against thee , and that they are in the sure way of Safety and Happiness , who make thee their Strength , and place their chiefest Security and advantage in thy good providence and gracious Promises , and in keeping stedfast to thy ways . And * let all those that love thee , O! Lord , rejoyce and be glad in thee . Make them Triumph in thy Righteousness , and trust themselves to thy Care. But put thine Enemies . and mine in fear , that they may sin no more . And bring them to repent of their persecuting thee and thy Servants , that they may not be brought to suffer for the same in the Day of Vengeance . And keep me ever mindful , O! blessed Father , of this most merciful Deliverance , that I may spend all the Days of that Life , which thou hast now renewed to me , in thy Service ; and learn thereby evermore to trust thee , yea , tho' the Pit be ready to shut her Mouth upon me ; and to place my chiefest comfort and safety , in keeping stedfast to thy Laws , which will be sure either to make my Sufferings end here in present Deliverance , or to ▪ recompence them hereafter with unspeakable and everlasting Joys , throuh the Merits and Mediation of my only Lord and Saviour Jesus Christ , Amen . FINIS . The Contents of the Office for those who suffer for Righteousness . THe Introduction , Page 1. Scriptures for Receiving Persecutions . 1. As Chastisements of former Offences , p. 9. 2. As Tryals of Obedience , and as bringing Losses for Righteousness . Which are to be received with . 1. Contentedness , and Thankfulness . p. 11. 2. Free Confession of Christ , and his Truths . p. 13. 3. Integrity and Prudent Caution , p. 14. 4. Stedfastness and Constancy . p. 16 , 5. Faith p. 17. 6. Trust in God. p. 20. 7. Against Trusting more in other Things than in God , and fixing too much on Earthly Dependances . p. 22. 8. With Patience . p. 25. 9. With Prayers and unwearied Devotion . p. 28. 10. With Charity towards Persecutors . p. 29. and 11. towards Persecuted . p. 33. 12. Motives to Suffer , p. 36. 13. For Deliverance from Persecution , p. 39. 14. For Trust in God , to be preserved under the Same , and Delivered from them , p. 41. 15. An Hymn of thanksgiving for Deliverance from Persecutions , p. 42. Prayers under Persecutions . 1. As Chastisements of Offences , a Penitent : Prayer , p. 47. Another out of the Office of Comminat . p. 50. 2 , As Tryals of Obedience , and bringing Losses for Righteousness . A General Prayer for Mercyes and Qualifications , needful in Suffering Times , p ▪ 51. Another out of the Litany , p. 54. Particular Prayers for , 1. Integrity , and not Seeking to evil ways for Help , p. 54. 2. Constancy in Persecuted Dutyes : Against being 1. Turned aside by worldy Dangers or Losses , p. 56. 2. or Shaken in mind , or Scandalized , 1. By Defection of others , or variety of Opinions , p. 58. 2. By a Reverence for any mens Persons , p. 59. 3. For Faith , p. 61. 4. for Trust in God , p. 64 , 5 Against Trusting more in other Things , and fixing too much on Earthly Dependances , p. 65. 6. For Patience , 1. In easie endurance , p. 67. 2. In not envying the Success of the wicked in Compassing unrighteous Devices , p. 69 , 7. For Prayers and unwearyed Devotion under Persecutions , p. 72. 8. For Diligent Attendance on Publick Assemblies , p. 74. 9. For Godly Prudence and Caution , p. 76. And for Integrity therewith , p. 78. 10. For Patience and Charity towards Persecutors , p. 79. Particular Prayers for Patience towards ●●em , p. 81. And for Charity , p. 84. And against evil Surmises , and for Candor in Cen●●ing either our Pers. or those who fall in Persec . ●●8 . 11. For Grace under them , to carry on amendment of our selves , not impatience against others , p. 91. 12. For Charity to the Persec . p. 93. 13. For Deliverance from Persecutions , after one is wearied therewith , p. 95. 14. Intercessions for others in Persecutions , to be used in any time , or for any Place or Persons , whose case requires or stands in need thereof ; 1. for Persecutors , p. 97. 2. for the Persecuted , p ▪ 100. 3. for a Kingdom , p. 104. 4. for the Church 1. A general Prayer for things needful to the same in that condition , p. 107. A Collect out of the Liturgy , p. 110. 2. Particular Prayers , 1. For its Purity and Integrity , p. 110. 2. For cure of Schisms , and for Graces in divided Times , p. 114. 3. For the Bishops and Clergy , under Persecutions , p. 118. 4. For both Clergy and People , p. 123. 5. For the Churches defence , and Deliverance from Persecutions , p. 125. 15. A Thanksgiving for any comfortable Cessation , or for Rest and Ease from Persecution , p. 126. The Contents of the Office for Prisoners for Righteousness . Collections of Scriptures for Prisoners for Righteousness , p. 129. An Hymn of Thanksgiving , fro Deliverance upon ▪ a Tryal , or out of Prison , p. 133. Prayers . 1. A General Prayer for all Prisoners , p. 135. 2. Particular Prayers of the Prisoner , who at any Time , or in any Place , is in Custody for any points of Truth or Righteousness ▪ 1. For his Family , p. 138. 2. For himself , 1. For Deliverance from Enemies and Prosecutors , p. 141 2. From False and Faithless Friends , when they are brought in to acc●se him for the same , p. 143. 3. For Graces under his Sufferings and Prosecutions , p. 144. 4. For a mind raised above Earthl● Things , p. 146. 5. For Peace with God , and a quie● Conscience , p. 148. 6. For Graces needful for him at his Tryal , p. 151. 7. A short Prayer on receiving the Sentence of Condemnation , p. 153. A longe upon the same , p. 154. 8. A Prayer for dying without Fear , p. 157. 9. short Prayers in his last Extremities , p. 159. 10. A Thanksgiving for Deliverance on his Tryal , or on his being set at Liberty , p. 16● An Advertisement . THere is a Book , entituled , Of Christian Communion , to be kept on in the Unity of Christ's Church , and among the Professors of Truth and Holiness : And of the Obligations , both of Faithful Pastors , to administer Orthodox , and Holy Offices ; and of Faithful People , to Communicate in the same . Fitted for Persecuted , or Divided , or Corrupt States of Churches ; when they are either borne down by Secular Persecutions , or Broken with Schisms , or Defiled with Sinful Offices and Ministrations . In three Parts , Printed Anno Dom. 1693. ERRATA . PAge 36. line 23. dele with , p. 59. l. 20. r. T●uths , p. 70. l. ●●5 . r. Pharao , p. 99. l. 11. r. grew , p. 118. l. ult . r. take care of , p. 119. l. 6. r. to prevent , ib. l. 28. r. Sacraments , p. 121. l. ult . r. upon , p. 1●4 . l. 15. r. refine , p. 136. l. 20. r. ●ast , p. 12● l. 27. r. Sufferings , p. 131. l. 10. r. purposed , p. 106. l. a. r. shut up , p. 13● . l. 27. r. Delights , ib. a ; after free , ib. l. 28. ● , after time , p. 139. l. 2. r. her Counsel , ib. l. 24 ▪ r. strike , ib. l. 28. r. willingly , ib. Ma●g Note , l ▪ 17. r. his Case . p. 140. l. 2. r. that we may , p. 142 ( ' risset 124. ) l. 18. r. from , p. 147. l. 10. r. that I may , p. 135. l. penul● . r. look more . Besides others , which the Reader is desired to correct himself . Notes, typically marginal, from the original text Notes for div A70397-e70 Lev. 2. 13. Mar. 9. 49. Notes for div A70397-e290 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Pet. 5. 10. Notes for div A70397-e4910 * Is. 59 6. * Neh. 9. 29. * Dan. 9. 9. Notes for div A70397-e5280 * Is. 59 , 15. These Prayers , that are made in the Singular Number , for ones own self ; may be turned into Common Collects for others as well as our selves , by a light Change of We for I , Us for Me , Our for My or Mine , &c. as often as these Words occur therein . * Phil. 1. 27 , 28. † Eph. 6. 13. & Jude 3. ‖ Gal. 6. 9. & Heb. 12. 13. * Matth. 10. 33. * Heb. 11. 24 , 25 , 26. * Gal. i. 8. * Rom. 3. 4. ‖ Mat. 23. 9 , 10. * Job 1. 10 , 11 , 12. * Joh. 7. 10. * 1 Cor. 10. 13. † Psal. 76. 10. ‖ ● Pet. i. 6. * Psal. 125. 3. * 2 Cor. 12. 9. * 2 Cor. 1. 4. * 2 Tim. 2. 11 , 12. † Heb. 12. 2. * 2 Cor. 4. 17 , 18. * Psal. 9. 10. * Is. 28. 16. * Ps. 102. 13. * Jer. 17. 5 ▪ * Prov. 3. 5. † Hos. 12. 1. * Is. 50. 11. * Jer. 17. 5 * Ps. 62. 9. * Jer. 17. 9 ▪ * Prov. 19. 21. * Ps. 146 4 ▪ * Ezek. 29. 6. Is. 36. 6. * 2 Tim. 2. 3. * Act. 5. 41. * Rom. 12. 12. * Pro. 24. 19. 20. * Pro. 23. 17. * Matth. 23. 32. Gen. 15. 16. * Ja. 1. 4. * Rom. 12. 12 * Eph. 6. 18. * Ps. 56. 8. * Heb. 10. 23 , 25. * Heb. 10. 34. * Mat. 6. 20. * Mat. 10. 16. † Eph. 5. 16. * Eph. 5. 15. * Col. 4. 5. * Mat. 10. 18. * 1 Pet. 2. 23. * Mat. 5. 44. * Luk. 21. 19. * Tit. 2. 13. * Jam. 1. 4. * Jam. 1. 20. * Luk. 23. 34. * 1 Pet. 2. 23. † Mat. 5. 44. * Ro. 12. 21. * Prov. 24 ▪ 17 , 18. * 1 Pet. 3. 9. † 1 Cor. 13 4 , 5 , 6. * 1 Cor. 13. 3 , 4 , 7 * Jam. 3. 17. * Mat. 7. 1 , 2. * 1 Cor. 12. 26. † A●● . 6. 6. * Heb. 12. 3. † 2 Tim. 1. 8. * Mat. 25. 42 , 43. 45. * Mat. 25. 40. † Mat. 10. 41. † Psa. 14● . 6. † Ps. 69. 6. † Ps. 140. 8. * Ps. 74. 18 , 22. † Ps. 74. 22. * Ps. 9. 20. † Ps. 83. 16. † Jo. 16. 2. † Prov. 29. 15. † Isa. 1. 5. † Act. 10. 31. † Ps. 140. 8. * Ps. 125. 3. * or in these Exhausted Kingdoms , when these Prayers need at any time to be put up for more Kingdoms than on● . † Acts 20. 2● . * or instead of when , say now , If the Church prayed for , is actually suffering . * Eph. 5. 23. * Joh. 10. 12. * v. 11. * Joh. 21. 15 , 16 , 17. * 1 Jo. 4. 18. * Act. 4. 29. * 1 Pe● . 1. 7. * Psal. 125. 3. * Heb. 10. 38. * Gal. 6. 9. Notes for div A70397-e11880 * indemnifie and content my Creditors , when for Debt . * Luk. 10. 24. * When the Prisoner has not these Relations , he may say , to my Father's House , and omit the Words contained within the Marks ( ) and make other Alterations , as this case shall require . * Psal. 25. 19. * Psal. 22. 11. * Psal. 108. 12. * Ps. 22. 11 , 19. * especially , &c. here name Particulars . * Psal. ●25 . 3. * Luk. 15. 20. * Luk. 12. 50. Mat. 20. 22. * Joh ▪ 16. 2. * Luk. 23. 34. * Mat. 26. 39. * or ab●ut to dye , when it only draws very near ; but he is not yet brought to it . * Psal. 31. 8. * Psal. 35. 10. * Psal. 37. 40 , * Psal. 70. 4. 
A20735	----	A godly and learned treatise of prayer which both conteineth in it the doctrine of prayer, and also sheweth the practice of it in the exposition of the Lords prayer: by that faithfull and painfull servant of God George Downame, Doctr of Divinity, and late L. Bishop of Dery in the realm of Ireland. Downame, George, d. 1634. 1640 Approx. 745 KB of XML-encoded text transcribed from 224 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A20735 STC 7117 ESTC S110202 99845794 99845794 10716 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20735) Transcribed from: (Early English Books Online ; image set 10716) Images scanned from microfilm: (Early English books, 1475-1640 ; 1304:17) A godly and learned treatise of prayer which both conteineth in it the doctrine of prayer, and also sheweth the practice of it in the exposition of the Lords prayer: by that faithfull and painfull servant of God George Downame, Doctr of Divinity, and late L. Bishop of Dery in the realm of Ireland. Downame, George, d. 1634. Downame, John, d. 1652. [16], 431, [1] p. By Roger Daniel for Nicolas Bourn; and are to be sold at his shop at the south-entrance into the Royall Exchange in London, Printed at Cambridge : 1640. Editor's preface signed: John Dovvname. "The doctrine of prayer" and "A godly and fruitfull exposition of the Lords prayer" each have separate dated title page; pagination and register are continuous. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lord's prayer -- Early works to 1800. Prayer -- Early works to 1800. 2003-01 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 Rina Kor Sampled and proofread 2003-02 Rina Kor Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion A GODLY AND LEARNED TREATISE OF PRAYER ; Which both conteineth in it the Doctrine of Prayer , and also sheweth the Practice of it in the exposition of the LORDS PRAYER : By that faithfull and painfull servant of God GEORGE DOWNAME , Doct r of Divinity , and late L. Bishop of Dery in the Realm of Ireland . 1. THESS . 5. 17 , 18. Pray without ceasing : in every thing give thanks : for this is the will of God in Christ Jesus concerning you . ¶ Printed at Cambridge by ROGER DANIEL for Nicolas Bourn ; and are to be sold at his shop at the South-entrance into the Royall Exchange in London . 1640. THE DOCTRINE OF PRAYER , Teaching the nature , efficacie , utilitie , and necessity of this holy duty ; by whom , unto whom , and through ▪ whom it is to be performed ; what things are required that our prayers may be acceptable , both in respect of our souls and bodies , both before , in , and after prayer : and more especially of the parts of Prayer , Petition and Thanksgiving . LUKE II. 1. One of his disciples said unto him , Lord , teach us to pray , as John also taught his disciples . ¶ Printed by Roger Daniel , Printer to the Universitie of Cambridge . Ann. Dom. MDCXL . To the Christian Reader . THere is no duty more excellent in it self or profitable to us then that of Prayer : Wherein we have sweet communion with God and free accesse to the throne of grace , laying open to a gracious Father all our wants and grievances , in hope and confidence to have our suits granted , our sinnes pardoned , our necessities supplyed , and our griefs removed and relieved . It is that hand and key which helpeth to unlock and open the treasury of all Gods graces for the enriching of our souls with all his blessings , the horsmen and chariots of the Israel of God , whereby they get victorie over all their enemies , yea they prevail with God whē he seemeth to oppose against them as an enemie , and to wrestle with them that he may soil and overthrow them , as he did with Jacob. In all which and innumerable other respects as it is to be esteemed the chiefest exercise of a godly and Christian life , which can never be too much practiced , as the Apostle implyeth where he injoyneth us to pray continually , and in all things to give thanks ; so can it never be sufficiently insisted upon in the doctrine of it , whereby we are pressed & perswaded to the frequent exercise of it , and taught to perform it in a right and acceptable manner . In which regard though much already hath been excellently spoken and written upon this subject , yet let no man think it superfluous to have more published of this argument ; seeing that can never be too much taught , which is never sufficiently learned and loved . The ensuing Treatises were the labours of that learned , judicious and godly Divine D. Downame , late Bishop of Dery in the Realm of Ireland , my most dear brother , which were penned with his own hand for his private use , but for the publick service of that part of Gods Church over which he was a painfull and faithfull Pastour , conteining the summe of many of his sermons which he preached on this argument . The which if he had been pleased to have polished and perfected with his own learned hand , no doubt much would have been added to their lustre and beautie . Yet seeing this was not done according to his better abilities , I thought it a dammage to Gods people , that they should lose the substance for the want of some circumstance , and have no use of a well-compacted bodie , fit to do God and his Church good service , because it was not decked with gay ornaments . And therefore I have presented it to the view of the world , and indeavoured to perform the dutie of a brother to him that is deceased , though not to raise this spirituall seed to him ( for it was of his own begetting and composing ) yet to give unto it birth and being in the world , without which it would have proved abortive , and so have been buried in perpetuall oblivion . The which service I have the more willingly undertaken for the benefit of all that will take pains to peruse this work , because I am now disabled by age and many infirmities to produce any further labours of mine own in this kind ; wherein I have not been wanting in my more able and mature times , according to the proportion of my small talent which my great Lord and Master hath entrusted me with : Herein imitating the example of the weaker sex , who after they have been fruitfull in bearing children themselves , and now being come to older age are disabled to have any more conceptions , do some of them become midwives , who are helpfull to those who are young and fruitfull for the bringing of their children into the world . The Lord , whose onely blessing maketh all our indeavours profitable by giving efficacie unto them by the inward operation of his holy Spirit , blesse these and all other labours of his servants that they may bring forth plentifull fruits for the advancement of his glory and the benefit of all his children , who are willing to make use of them to these ends . Thine in the Lord Jesus , to do thee any Christian service , JOHN DOVVNAME . ¶ The contents of the Chapters of the first part of this Treatise , viz. The Doctrine of Prayer ; together with the chief points therein handled . Chap. 1. OF the definition of Prayer , and of the persons who are to pray Pag. 1 Of the name of Invocation and Prayer 2 Of the generall nature of prayer 3 Of the proper nature of prayer 4 What is required in invocation acceptable to God 5 Who ought to pray 6 , 7 , &c. 2. Reasons moving to the dutie of prayer 8 , 9 , &c. 3. Other motives to the dutie of prayer 11 4. Three questions cleared 14 Whether prayer be efficacious to obtein our desires 15 That prayer is necessary notwithstanding Gods decree 16 , 17 , &c. 5. Of the great and wonderfull efficacy of prayer 21 6. Whether by prayer we alwayes obtein our desires 26 7. Of the profit of prayer 29 8. A threefold necessity of prayer 32 9. Who are to perform the duty of prayer 33 10. None but the faithfull can pray effectually and acceptably 37 That the impenitent cannot pray acceptably 39 In what respect God heareth the wicked 47 11. That God alone is to be called upon 51 12. That we ought not to invocate any creature 58 That Angels and Saints are not to be invocated . 59 That Saints departed are not to be invocated 61 Chap. 13 That we must conceive of God in prayer as he hath revealed himself in his word 64 Whether Christ as Mediatour is to be invocated 66 14. That Christ alone is the Mediatour of intercession as well as of redemption 68 15. That we must pray onely in the name of Christ 77 16. Of the manner how we are to call upon God 80 That we must pray with upright hearts 82 , &c. That we must not pray with feigned lips and wandring thoughts 83 , 84 , &c. 17. Of knowledge required necessarily in prayer 89 That prayer ought to be made in a known tongue 92 18. Of Faith which is required in prayer 101 19. Of Humilitie required in prayer 106 Faith and Humility must be joyned in prayer 110 20. Of Reverence required in prayer , and Heartinesse 113 21. Of the Gesture to be used in prayer 116 22. Of the Voyce to be used in prayer 125 Of Battologie in prayer 129 Of the quantitie and qualitie of our prayers 133 23. Whether a set form of prayer may be used 135 What we are to think of extemporall prayer 137 Of conceived prayers and set forms 139 24. Of things required out of the action of prayer 141 Of Preparation unto prayer 142 Of duties to be performed after prayer 144 25. Of the Subject matter of our prayers , and what is required thereunto ; namely , that it be good and according to Gods will 146 That being unable to pray we are assisted by the Spirit 147 Chap. 26 Of the 〈◊〉 of prayer 150 Of P●…blick prayer 151 Of Private prayer in the family , and alone 154 27. Of the time of prayer 156 The ●…cheta co●…fured 157 28. Concerning the Place of prayer 161 The vanity of Pilgrimages 163 29. Of Prayer or Petition : and what is required unto it 164 Prayer and thanksgiving must b●… joyned 165 What things are required in prayer 167 We must pray in sight and sense of our wants 169 We must pray with fervency of desire 172 30. Of Faith , which is chiefly req●…ired in prayer 173 We must pray in faith and submission to Gods will 176 31. Of duties to be performed after prayer 178 32. Distinctions of prayer in regard of the object 181 For whom we must pray 184 Of prayer against others 188 Of Imprecations 189 33. Of thereall object of prayer , or the things to be prayed for 191 We must pray for temporall blessings 193 34. Of Deprecation 195 Of Confession of our sinnes 196 How this Confession is to be made 197 35. Of Thanksgiving 201 What is required in Thanksgiving 202 36. Speciall duties required in Thanksgiving 206 37. Of the outward expressing inward thankfulnesse by praysing God 212 38. Duties to be performed before & after thanksgiving 216 ¶ The chief things handled in the second part of this Treatise , viz. The exposition of the Lords Prayer . THe generals of Invocation applyed to the Lords Prayer 226 The Preface 231 How God is called Father ibid. Of the name Father ; and what duties it teacheth us 234 What is meant by the word Our 237 The meaning of these words , Which art in heaven 244 The division of the Petitions 251 The meaning of the first Petition 252 How Gods name is sanctified by us 255 How Gods name signifying his Glory is sanctified by us 257 How it is sanctified , signifying his Titles 259 How it is sanctified , signifying his Word 263 How it is sanctified , signifying the Doctrine of religion 264 How it is sanctified , signifying his Works 265 How God himself sanctifieth his name 269 The second Petition handled 271 What Gods kingdome is 272 What it is for Gods kingdome to come 275 Christs kingdome cometh by means 279 The impediments of Gods kingdome to be prayed against 282 Uses concerning the coming of Gods kingdome 289 Of the coming of the kingdome of glory 293 We must expect and pray for the second coming of Christ 294 How we must expect the second coming of Christ 298 The third Petition explained 301 Of the will of God , and things which he willeth 303 How Gods will is done on earth 307 How Gods will is done on earth as in heaven 310 The matter and manner of our obedience 314 , 315 Wherein our obedience resembleth that of the Angels 319 The exposition of the fourth Petition 324 Why we ask temporall blessings before spirituall 325 Whatis meant by Bread 327 What is meant by daily bread 330 How God is said to give us daily bread 333 , &c. Duties to be performed by them that ask daily bread 339 , 340 , &c. The fifth Petition expounded 350 We must be justified before we can be sanctified 352 That our sinnes are debts 355 What is meant by forgiving our trespasses 359 By this petition we are put in mind of our misery and Gods mercy 361 No man can satisfie Gods justice for his sinnes 362 Severall duties arising out of the fifth petition 368 , 369 Our forgiving no cause of Gods forgiving us 376 How we can be said to forgive 379 Reasons moving us to forgive 385 , &c. The sixth petition expounded 390 Those whom God pardoneth the devil tempteth 391 The necessity of this prayer , Not to be lead into temptation 392 Of probations and trialls , 1. by prosperity , 2. by afflictions 394 , 395 Of divers ●…orts of temptations 396 1. Of the ●…lesh ibid. 2. Of the world 3●…7 3. Of the devil 400 Of the divers ●…orts of the devils temptations 401 , &c. How God may be said to tempt 406 Satan can neither tempt or overcome without Gods permission 409 That temptations are good for Gods children 410 How we must pray against the temptations of the flesh , the world , and the devil 413 , 414 , 415 , &c. The Conclusion of the Lords Prayer both authenticall and necessary 41●… O●…r faith confirmed by this Conclusion 420 What is meant by , thine is the kingdome 422 , 423 What is meant by , the power and the glory 424 , 425 Everlasting kingdome , power and glory belongeth to God 427 What the word Amen signifieth 429 CHAP. I. Of the definition of prayer ; and of the persons who are to pray . AMong all the duties of Christianitie , as there is not any more honourable in it self , more glorious to God , more profitable and necessary for us then the exercise of prayer and invocation , so is there none wherein we do more need direction and instruction , and consequently nothing wherein my labour in speaking and yours in hearing may better be imployed . For , as Chrysostome saith , Pulcherrima est scientia veréque Christiano homine dig●…a quae docet rectè precari : That is the most excellent knowledge and truly worthy a Christian man which teacheth rightly to pray . In treating whereof I purpose ( by the help of God ) to observe this order : First , I will set down the doctrine of invocation , and then explain that absolute form or pattern of prayer prescribed by our Saviour Christ , wherein the practice of the doctrine is conteined . The doctrine must first be generall and common to both the sorts of invocation , viz. prayer and thanksgiving ; and then speciall and peculiar to either . The generall doctrine consisteth of such points as are either more substantiall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accidentall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The substantiall points are all of them comprised in this definition ; Invocation or prayer is a religious speech of the faithfull , directed unto God in the name of Christ , framed according to the will of God by the help of the holy Ghost , concerning good things apperteining to his glory and our good . The phrase of invocating or calling upon the name of God sometimes signifieth the profession of the true religion whereby we take the name of God upon us , and are called after his name : as Gen. 48. 16. and 4. 16. Isa. 63. 10. Acts 9. 14. 1. Cor. 1. 2. And first , as touching the name ; This part of Gods worship is usually in the Scriptures expressed by the phrase of calling upon the name of God , and therefore is fitly called invocation , that is , calling upon God , whether it be by way of praying or praysing . In which generall sense the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tephillat , is sometimes used ; 1. Sam. 2. 1. Psal. 86. 1. Isa. 56. 7. Domus orationis , oratio , and invocatio in Latine : and by a Synecdoche prayer in the English tongue ; though properly it signifieth that species or kind of invocation whereby we crave any thing at the hands of God. By a Metonymie of the signe it is sometimes called the lifting up of the hands , Psal. 141. 2. and 44. 20. sometimes , the lifting up of the eyes , Psal. 123. 1. more properly , a lifting up of thé heart unto God , Psal. 25. 1. whereof the other are but signes . Which must teach us when we pray , to lift up our hearts with our hands unto God in the heavens , as Jeremie speaketh Lam. 3. 41. So much of the name . In the definition the nature of Invocation is set forth : both the generall , which Logicians call the genus ; and proper , in that which is called the difference . The generall , in that I call it a religious speech . For of religious speech there are two speciall sorts : the one of man ●…nto man in the name of God and in the stead of Christ ; which is preaching : the other of man unto God in the name and mediation of Christ ; which is prayer or invocation : And both of them somewhere in the Scriptures are expressed by one and the same name of prophesying : which for Preaching is used , 1. Cor. 14. 3 , 4. and elsewhere for Invocation , both in the sense of praying , 1. Kings 18. 29. with 26. and of praysing , 1. Chron. 25. 1 , 2 , 3. First , I say , it is a speech . And because the religious speech is the chief speech which we can use , therefore as preaching is called Sermo , so prayer is of the Latines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Oratio . But where I say prayer is a speech , you are to understand , that whereas there is a twofold speech , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , outward and inward , the inward being also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a speech conceived in the mind : the outward , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a speech uttered with the voice : prayer is not the outward speech chiefly or onely , but the inward of the soul ; either alone , when in prayer the voice is not used , as Gen. 24. 45. Exod. 14. 15. 1. Sam. 1. 13. and is called oratio mentalis , which is usuall in meditation , and is sometimes so called : or chiefly when the voice is used , as most commonly it is : Whereupon some define prayer to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the speech or communication of the soul with God ; others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ascending of the mind unto God. In which respect the holy Ghost calleth it the lifting up of the heart unto God , Psal. 25. 1. and the pouring forth of the soul before the Lord , Psal. 62. 8. 1. Sam. 1. 15. As for that prayer which is onely the outward speech of the mouth without the inward of the heart , it is not a prayer in truth , but a meer lip-labour . For to call upon God in truth , is to pray with our souls , and to call upon him with our hearts , to lift up our hearts and to poure forth our souls before the Lord , as I shall shew more fully hereafter . But I adde , that it is a religious speech , to note that prayer is a part , and indeed a principall part of that religious adoration and worship which we ow unto God : and consequently to teach us , that it is a dutie to be performed religiously and devoutly , as intending thereby an holy and acceptable service unto God. So that true prayer is not a bare reading or recitall of any form of prayer without understanding , withou affection , without devotion , without faith ; but a religious service devoutly offered unto God out of an upright and pure heart , 2. Tim. 2. 22. Psal. 119. 7. The proper nature of Invocation is described in the rest of the definition , conteining six substantiall points necessarily required in all prayer , viz. Quis , Quem , Cujus nomine , Quomodo , Cujus ope , De quibus ; that is , Who must pray , Whom we must pray unto , In whose name , In what manner , By whose help , and For what . For in all invocation that shall be acceptable unto God , there is required , 1. That the person which prayeth be faithfull ; 2. That the partie to whom we pray be the onely true God ; 3. That the prayer be made in the name of Christ ; ( For sinne having made a separation between God and us , there is no accesse for us unto God in our own name . ) 4. For the manner , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to God , Rom. 8. 27. or , as S. John speaketh more fully , 1. Epist. 5. 14. according to the will of God , that is , that in our invocation or prayer we perform those things which God hath willed and required in his word to be performed in prayer . 5. Because we are not able of our selves to perform any of those things which God hath required , I adde , that we are to call upon God by the help of the holy Ghost . 6. And lastly , I shew that the object of our invocation , that is , the things concerning which we do speak unto God in prayer , are good things apperteining to his glorie and our good ; as namely and especially , the benefits and blessings of God , for which we do either pray unto him , or praise him . Of these six in order : And first for the partie which is to pray . When I say that prayer is a speech of the faithfull , you are to understand , 1. That we speak of prayer as it is officium viatorum , a duty injoyned unto men living here upon earth as pilgrimes in the Church militant , unto whom alone the doctrine of Invocation doth appe●…tein ; and not as it is exercitium spirituum beatorum , the exercise of the Saints and Angels in the Church triumphant in heaven , to whom neither the commandments injoyning this duty , nor the promises made to prayer , nor the directions which teach how to pray are directed . For although the word of God hath revealed that they are conversant in the one part of invocation , that is , in praising & glorifying God ( wherein we are to imitate them , that we may do this will of God , 1. Thess. 5. 18. as the Saints and Angels do it in heaven ) yet as touching the other part , which is prayer or petition , for what or for whom they pray in particular , the Spirit of God in the Scriptures hath not revealed : and it is but foolish curiositie to seek to be wise above that which is written . For herein especially is that verified , Quae supra nos nihil ad nos , that is , Things above us belong not unto us : much lesse ought we with the superstitious Papists upon an erroneous conceit of theirs , I mean the Saints and Angels in particular , that is , such Saints and Angels praying for us in particular , ground an idolatrous practice of our praying unto them . But of this also more hereafter . 2. Seeing we consider it as the dutie of the living , Isa. 38. 19. we are more particularly to consider both who in this world are required to pray , and also what is required in them that do pray . This dutie is required of all men living without exception : All are to call upon God. And that their prayer may be accepted of God , it is required of all that they should have faith . For as much therefore as we are to define prayer as it is effectuall and acceptable , for that cause I defined it to be the speech of the faithfull : not but that all are bound to pray , but that none pray effectually and acceptably but they onely that believe . Concerning the partie therefore which is to call upon God , I am to shew these two things : 1. That it is required of all to pray ; 2. That it is required of all which do pray that they be faithfull . The former I am the rather in this place to perform , lest when I have defined Quid sit , and so taught how we are to pray , I leave place to the question An sit , Whether we are to pray at all or not . For howsoever it is a great honour and favour for a sinfull man who is but dust and ashes ( as Abraham upon this occasion confesseth , Gen. 18. 27. ) that the Lord should admit him to familiar speech with his great and glorious Majestie ( For as Chrysostome saith , Quis non admirar●…tur tantam benignitatem quam in nos declarat Deus , qui nos mortales dignos habuerit qui cum ipso colloquamur , nostráque vota apud ipsum deponamus ? that is , Who would not admire this so great goodnesse which God declareth towards us , who esteemeth mortalls worthy to talk with him , and to lay before him all our suits ? ) and that he should be near unto us in all that we do call upon him for , Deut. 4. 7. and therefore a thing greatly to be desired and highly to be esteemed of us ; yet naturally men abhorre from the performance of this dutie : which caused the Prophet Isaiah to complain that there was none that called upon the name of the Lord. The reason is , because sinne having made a separation between God and us , the man whose conscience condemneth him of sinne unrepented of , as not being reconciled unto God , flieth from his presence as the guilty person or malefactour from the sight of the judge ; so farre is he from presenting himself voluntarily before the Lord : as we see in the examples of our first parents , Gen. 3. 8. in Peter before his effectuall calling , who perceiving by the miraculous draught of fish the Divinitie of our Saviour Christ , desireth him to depart from him , for I ( saith he ) am a sinfull man : in the Gergasines or Gadarenes , who being strucken with fear at the miraculous dispossessing of the legion of devils , besought our Saviour to depart out of their coasts , Matth. 8. 34. Luke 8. 37. It shall be needfull therefore to use some reasons and motives to move us to the performance of this dutie . CHAP. II. Reasons moving to the dutie of prayer . FIrst therefore the law of nature teacheth all men this principle , That there is a God , and that this God is to be called upon and worshipped . For which cause all nations being never so barbarous , though they know not the true God , yet by the instinct of nature think themselves bound to call upon that which they suppose to be God. If therefore those nations which did not call upon the true God , whom indeed they did not know , are subject to the curse of God , Psal. 69. 6. Jer. 10. 25. how shall they escape the curse of God who knowing him do not call upon him ? for by their not calling upon him they do deny him , Tit. 1. 16. and therefore this is observed as a note of the foolish Atheist , who saith that there is no God , that he doth not call upon the Lord , Psal. 14. 4. Secondly , It is a principall part of that worship of God for which the nature of man was at the first created according to his image , and for which it was redeemed , viz. that we might worship him in holinesse and righteousnesse : and therefore those who will not call upon him rob God of that honour that is due unto him , and as much as in them lyeth go about to frustrate that end for which they were created and redeemed : So principall , that sometimes the duty of invocation is put for the whol●… worship of God , as Gen. 21. 33. & 26. 25. as if it were all in all . In which regard the temple which was provided for Gods worship was called the house of prayer , Esa. 56. 7. And no marvell ; for by this one duty of invocation we exercise and testifie our religion , our faith , our love both of God and man , our affiance and hope , &c. Thirdly , It is injoyned in the morall law of God , which is generall and perpetuall , and is therefore also required in the gospel . And if you ask in what part of the law ; I answer , In both tables ; as a duty of religion to God , and of charity to our neighbour , for whose good we either pray or give thanks : In every commandment ; as the common means whereby we are enabled to pe●… form the severall duties , and to attein those vertues which are therein prescribed : But chiefly it is commanded in the commandments of the first table ; the obedience wher●…of in a great part consisteth herein : For hereby God is worshipped in the spirit or inwardly , pr●…cept . 1. adored in the body or outwardly , pr●…cept . 2. sanctified or glorified in the mouth , praecept . 3. and a good part of the sanctifying of the sabbath praecept . 4. standeth in this . Now if any man shall object , That he is a sinfull man , and that by his sinne he hath made himself unworthy to tread upon the earth or to look up unto heaven , and much more unworthy to present himself before the Lord with hope to be heard ; and consequently , that it were great presumption for him to call upon the Lord : I answer , That it were indeed greater presumption to come before God then it was to rush into the presence of the kings of Persia , were it not that the Lord did in like manner hold out unto us the sceptre of his word , therein by his manifold commandments injoyning us this duty , and by his gracious promises encouraging us thereunto . This therefore may be a fourth argument or motive : For if God hath commanded us to call upon him , and hath promised to heare us , in obedience to his commandment and in faith in his promises we are to call upon him , being assured that he who hath commanded us to pray and hath promised to heare will graciously accept our prayers . The speciall commandments are dispersed in many places of the scripture , and so likewise the promises . I will cite a few places where they are conjoyned : Psal. 50. 14 , 15. Offer unto God thanksgiving : and call upon me in the day of trouble ; I will deliver thee , and thou shalt glorifie me . Matth. 7. 7 , 8. Ask and ye shall have ; 〈◊〉 and ye shall find ; knock and it shall be opened unto you : for whosoever asketh receiveth , &c. Joh. 16. 23 , 24. Verily verily I say unto you , Whatsoever ye shall ask the Father in my name he will give it you : Ask and ye shall receive , that your joy may be full . To these commandments adde 1. Thess. 5. 17 , 18. Pray without ceasing ; in every thing give thanks : for this is the will of God in Christ Jesus concerning you . And to the promises that in Psal. 145. 18. belongeth , The Lord is near to all that call upon him , to all that call upon him in truth . And therefore they can no sooner call but he heareth , Dan. 9. 23. Yea , before we call the Lord hath promised to heare , Esa. 65. 24. Which sheweth that he is more ready to heare then we are to call upon him . CHAP. III. Other motives to the duty of prayer . UNto these we may adde three principall motives ; viz. the excellency , the profit , the necessity of invocation : that the excellency may invite , the profit allure , the necessity draw us to the performance thereof . First therefore it is excellent and honourable : For this is a great honour and high favour for a sinfull and mortall man , who is but dust and ashes , to have ordinary accesse unto God and free conference with him ; but especially to have the Lord near unto to us in all things that we call upon him for , Deut. 4. 7. For it is no small honour for a man to have free accesse to his prince who is made of the same mould , and to have as we say the kings eare . Illud maximum ( saith Chrysostome ) quòd quisquis or at cum Deo colloquitur . Quantae autem dignitatis sit hominem cum Deo miscere sermonem , neminem latet : That is the greatest priviledge , that whosoever prayeth talketh with God. And how great a dignity it is for a man to be admitted conference with God none can be ignorant . But it is not onely honourable unto us , but ( which is much more to be regarded ) unto God himself : For hereby we asscribe unto him omniscience , omnipotency and all-sufficiency , infinite mercy and goodnesse , acknowledging him to be the authour and fountain of all good things . And therefore he preferreth the sacrifice of prayse and of prayer , which are the calves of our lips , before the sacrifice of goats and bulls ; Psal. 50. 8. ad 16. [ For as touching the sacrifice of a broken and humble soul poured forth in prayer , the holy Ghost testifieth that the Lord esteemeth it in stead of all sacrifices , Psal. 51. 17. And for the other of praise , the Lord professeth Psal. 50. 23. He that offereth or sacrificeth praise honoureth me . By prayer we glorifie God : for magna est Dei gloria , saith Augustine , ut nos simus mendici ejus ; that is , It is the great glory of God that we are his beggers . But by praysing much more : for to prayse God is to magnifie and glorifie him , and by these terms it is expressed in the scriptures . But profit is that respect which most men look after : Psal. 4. 6. There be many which say , Who will shew us any good ? And in this particular ; What will it profit us if we shall call upon God ? Job 21. 15. First , for prayse : If we glorifie God he will glorifie us ; 1. Sam. 2. 30. Secondly , for prayer : The profit is so great , that it is the ordinary means of obteining all good things which we do desire , and of avoyding all evil which we fear . It hath the promises both of this life and of a better : neither is there any good thing which the Lord hath ordeined for us , whether temporall for our good , or spirituall for our salvation , but he hath appointed that we should obtein it by prayer . Prayer is the key of Gods treasury , yea it is clavis coeli ▪ that is , the key of heaven : It is armour of proof against all tentations , serving for all parts , and therefore not assigned to any one , Ephes. 6. 18. flagillum diaboli , the scourge of the devill ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sovereigne remedy against all evil . In the spirituall life it is as the hand in the temporall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the instrument of instruments . But the profit is best manifested by the promises of God which are infallible , especially if ye will compare Matth. 7. 7 , 8. with John 16. 23. and 1. John 5. 14. Whosoever ●…sketh any thing whatsoever in the name of Christ according to Gods will , it shall be granted . What promise can be more large then whosoever and whatsoever ? In a word , God is rich unto all that call upon him ; for whosoever shall call upon the name of the Lord shall be saved , Rom. 10. 12 , 13. CHAP. IIII. Three questions cleared . NOw for the further clearing of this point concerning the profit and efficacy of prayer there are three questions to be decided : 1. Whether prayer be 〈◊〉 impetratorium or of any efficacy to obtein our desires . 2. And if it be , Whether by prayer we do alwayes obtein our desires . 3. Whether there be any other profit or fruit to be expected by our prayers besides the obteining of our desires . The decision of the first question is needfull , not onely because some hereticks have held prayer to be superfluous , but chiefly because our adversaries father this heresie upon us . Those that take away the use of prayer ground their fansie on the knowledge and providence of God. For first , If God our heavenly Father do know our wants , and be of himself ready to supply them , shall not we seem to doubt either of his knowledge or of his goodnesse if we pray unto him . Answ. Our Saviour indeed doth teach us that God our heavenly Father doth know our wants , and is willing to supply them , Matth. 6. 32. but yet in the same chapter he teacheth us to pray , and promiseth that by prayer we shall obtein , Matth. 7. 7 , 8. and therefore in obedience to the commandment , and in faith in the promise , we are to call upon God , whatsoever flesh and bloud can object to the contrary . Gods knowledge of our wants and readinesse to supply them must free us from distrustfull care , and move us with affiance to seek unto God in all our necessities ; to which end our Saviour Christ informeth us of Gods knowledge and fatherly love . And so the Apostle Phil. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be not distrustfully carefull for any thing , but in every thing let your requests by prayer and supplication with thanksgiving be made known before God. The perswasion therefore of Gods knowledge and love must not hinder us from prayer , but rather incourage us with faith and ▪ affiance to call upon him . Neither do we call upon God either to inform him in that which he knoweth not , or to move him to that which he hath not purposed , but to do our duty to God and our selves : to God , in worshipping him by this exercise , and acknowledging him by prayer and thanksgiving to be the authour of all good things : to our selves , in using that means which God hath ordained for the obteining of our desires . God hath purposed and promised to give good things , not to all but to those that use the means : There is a promise of receiving and obteining , but to those that ask ; of finding , but to those that seek ; and of opening , but to those that knock . And moreover , as Augustine saith , the Lord would have us to exercise and increase by prayer our desire , our hope and our faith , that so we may be the more capable of those good things which God hath promised to give ; For they are great , sed nos ad accipiendum parvi & angusti sumus . Tantò quippe illud quod valde magnum sumemus capaciùs quantò & sideliùs credimus , & speramus firmi●…s , & desideramus ardentiús , But we are little and strait to receive : For that which is ve●…y great we take more capaciously when as we do more faithfully believe , and more firmly hope , and more ardently desire . The second objection is taken from the decree of Gods providence . For whereas we teach that all things come to passe according to the counsel of Gods will , Ephes. 1. 11. which is unchangeable because it is alwayes the best , hereupon some object that we take away the use of prayer : For if all things come to passe according to the immutable counsel of God , then to pray for any thing is needlesse or bootlesse : Needlesse , if God have already appointed that which we desire : bootlesse , if he have determined the contrary ; for we may not think that by our prayer we can alter his decree which cannot be changed . Answ. It may well be that some do thus abuse the doctrine of Gods providence , as many do to the like purpose the doctrine of predestination , falling into the erroneous conceit of the Predestinatours . For if I be elected ( say they ) a godly life is needlesse ; if not , it is bootlesse . But the same answer will serve for both : 1. Where God hath appointed any thing as the end , he hath also preordained the means whereby it is obteined . Finis imponit necessitatem his quae sunt ad finem , The end imposeth a necessity unto those means which conduce to the end . Wherefore as it is necessary in respect of Gods decree , that the end appointed shall come to passe ; so is it as necessarie in respect of the same decree , that it should be obteined by the preordained me●…ns whereby it is to be obteined . Now prayer is the means which God hath ordained whereby we are to obtein good things , &c. Non propter hoc oramus ( saith Thomas ) ut Divinam dispositionem immutemus , sed ut id impetremus quod Deus disposuit per orationes sanctorum esse implendum : ut , scilicet , homines postulando mereantur accipere quod iis Deus omnipotens ante secula disposuit donare : that is , We do not therefore pray that we may change the Divine disposition , but that we may obtein that which God hath disposed to be accomplished by the prayers of the Saints ; to wit , that men by praying may deserve to receive that which God omnipotent hath before all times ordained to give them . 2. God in his word hath injoyned us the use of this means , and graciously promised a blessing ; and therefore farre be it from us , under a pretense of conforming our selves to the secret will of God which we know not , to rebell against his will revealed which we know . 3. God in his word by his gracious promises hath revealed his will concerning those that do pray as they ought , that they shall obtein . If therefore God hath enabled thee to pray effectually , thou mayest be assured that thou shalt obtein thy desire , or that which is better : For much availeth the prayer of a righteous man : and the Lord is rich to all that call upon him . 4. Though the will and purpose of God for the granting or denying thy desire were revealed unto thee , yet were it thy dutie notwithstanding to call upon God. First , for denying by threatnings : for though God non novit mutare consilium , yet novit mutare sententiam , knoweth not to change his counsel , yet he knoweth to change his sentence . The threatnings of God are conditionally to be understood , namely if we do not use the contrary means , Ezek. 33. 11. Jer. 18. 7 , 8. Jon. 3. Joel 2. 12 , 13 , 14. When Hezekiah was sick unto the death , the Prophet Isaiah brought this message from the Lord , Set thy house in order , for thou shalt die and not live : notwithstanding by effectuall prayer he obteined the prolonging of his life , Isa. 38. 1 , 2 , 5. So Judg. 10. 13 , 16. Matth. 15. Secondly , For granting by petitions and promises . For Daniel though he knew by reading the prophesie of Jeremie , that the captivitie of the Jews in Babylon should continue but seventie yeares ; yet when the seventy yeares were expired he thought it his dutie to beg the deliverance of the people by fasting and prayer , Dan. 9. 2 , 3. To Isaac was the promise made of Seed in which all the nations should be blessed ; and yet he prayeth to the Lord that he might have seed , Gen. 25. To Elias the Lord had revealed his purpose concerning rain , which Elias believed , and in the name of God promised to Ahab ; and yet notwithstanding he goeth up into the mount Carmel to beg it of God : And the obteining of this rain after the long drought , though purposed and promised by God , is ascribed to the efficacie of Elias his prayers , Jam. 5. 16 , 18. Conferre Acts 27. 24 , 25 , 31. God hath promised and purposed to give good things , sed roganti , quaerenti , pulsanti , to him that asketh , seeketh , knocketh , and not to those who tempt him in the neglect of means . See Jer. 33. 3. Luke 18. 41. Psal. 2. 8. Moreover , the Papists object against us , that we take away the efficacie of prayer in obteining remission of sinnes or any other good things . The former , because we teach that faith alone justifyeth : the latter , because we teach that the prayer which must obtein any thing proceedeth from speciall faith , which cannot be had . But more worthily the Papists may be charged for denying the efficacy of obteining remission both to faith and to prayer , which they ascribe to the Sacraments , especially of Baptisme for sinnes going before , and Penance for sinnes following after Baptisme , which they hold do free from sinne , and conferre the grace of justification ex opere operato ; whereunto they require neither prayer nor faith , nor any other good motion or disposition in the party , save onely that he do not ponere obicem peccati mortalis , put in the way the barre or stop of mortall sinne ; affirming that the Sacraments do contein grace as vessels , and that they are physicall causes of grace , justifying by efficacie put into them by God , as the heat of fire is the cause of burning ; abusing that place , Acts 22. 16. Be baptized and wash away thy sinnes , having called on the name of the Lord. But let us come to their objections . To the first I answer , That we do teach that remission of sinnes is obteined by prayer ; and that to that end our Saviour hath taught us to crave remission and hath acquainted us with the example of the Publicane who by prayer obteined justification ; as David , Manasseh , and the faithfull and penitent sinners in all ages have done : which hindreth not but that we are justified by faith alone . For it is not every prayer , but the prayer of faith , as S. James calleth it , which is impetratory ; I say , it is the prayer of faith which by prayer obteineth pardon . To the second : Where our Divines define faith to be a full and certain perswasion of Gods love towards us in Christ forgiving our sinnes , &c. they define it in the highest degree and perfection thereof whereunto we must alwayes aspire . But there are two principall degrees of faith : The first is an assent to the truth of Gods word , and more especially to the promises of the Gospel , assuring salvation to all that believe in Christ. This assent in the judgement to the Law and Gospel , if it be true , lively , and effectuall , worketh in the heart and will a lothing of our sinnes , a resolution to leave them , a desire of grace , and a hungring and thirsting after Christs righteousnesse , and a resolution to acknowledge Christ to be . our Saviour , and to rest upon him alone for salvation . And howsoever those who have but this degree cannot say that they are assured of forgivenesse and salvation , yet their desire of grace proceeding from this lively faith expressed in their prayer is acceptable before God , and obteineth that which is desired . Now they which have this degree must proceed to the second : For seeing the promises belong to them concerning justification and salvation , they ought to apply them to themselves . And look how sure a man may be that he believeth , that is , giveth a true and lively assent to the doctrine of the Gospel , so sure ought he to be of the remission of sinnes and salvation by Christ. And of this assurance there are degrees according to the measure of grace received . To conclude therefore this point ; We ascribe to faithfull prayer efficacie to obtein that which we desire in the name of Christ according to the will of God , and by the Scriptures do demonstrate the efficacie of prayer ; which now we are to shew by the wonderfull effects which by prayer have been brought to passe . CHAP. V. Of the great and wonderfull efficacie of prayer . AS first in the elements , the earth , the water , the aire , the fire . At the prayer of Moses the earth opened her mouth and swallowed up Korah , Dathan , and Abiram with their families , Numb . 16. At his prayer also the hard rocks sent forth rivers of waters , Exod. 17. Samson having slain a thousand Philistines with the jaw-bone of an asse , Judg. 5. 18 , 19. ( whereupon the place was called Lehi , which signifieth a jaw-bone ) and being ready to perish with thirst , by prayer obteined a well of living water which continued to posteritie , which the Lord opened unto him in Lehi ( not the jaw-bone , but the place so called ) which for a perpetuall monument of the efficacie of prayer , he called En-hakkore , the fountain of him that prayed . At the prayer of Moses , Exod. 14. the waters of the red sea gave place to the Israelites and overwhelmed their enemies . But come we to the aire . Elias being a man* subject to the like passions with us ( which the Apostle James noteth chap. 5. 17 , 18. that we might in like manner hope to be heard ) prayed a prayer , that is , prayed effectually , that it might not rain , and it rained not on the earth for three yeares and six moneths : and he prayed again , and the heavens ( that is , the aire ) gave rain , and the earth brought forth her fruit . Concerning fire , we have two examples of the same Elias : the former , 1. Kings 18. where by prayer he brought down fire from heaven to consume the sacrifice : the latter , 2. Kings 1. where also by prayer he brought down fire from heaven to destroy the two captains with their fifties . But leaving the elements , let us in our cogitations ascend into heáven . For most admirable is that example Josh. 10. 15. where at the prayer of Joshua ( for he is said to have spoken to the Lord , and the Lord to have hearkened to his voice ) the sunne stood still in the middest of heaven for the space of one whole day , untill the Israelites were avenged on their enemies . And no lesse admirable is that example of the Prophet Isaiah , 2. Kings 20. 11. at whose prayer not onely the shadow in the sunne-diall but the sunne it self in the firmament went back ten degrees , Isa. 38. 8. Ecclus 48. 23. Neither is the efficacie of prayer seen upon those creatures alone which are without sense , but upon those also which are indued with sense and reason . Jonah when he was swallowed up of the whale , and lay in the belly thereof as in a grave for the space of three dayes and three nights , having cried to the Lord de profundis , he was restored safe to land , Jonah 2. As touching men ; the efficacie of prayer appeareth in the deliverance not onely of particular men , but also of whole cities and countreys from the fury and force of their enemies were they never so mightie or so many . When Peter was by Herod cast into prison , and kept by foure quaternions of souldiers , lying in the night before he should be put to death between two souldiers bound with two chains , the keepers also before the doore keeping the prison , at the instant prayer of the Church which effectually prayed for his deliverance , the Lord sent his angel to set him at libertie , Acts 12. 5. Elias the Prophet being armed with the spirit of prayer when Ahaziah the king had sent three captains of fifties one after another to apprehend him , he not onely brought down fire from heaven to destroy the two first with their fifties , as I said before , but also he brought the third captain upon his knees , humbly intreating him that his own life and the lives of all his companie might be precious in his sight , 2. Kings 1. Elisha also , upon whom the spirit of Elias was doubled , when Ben-hadad king of Syria had sent an armie of men with horses and chariots to apprehend him , the armie having by night environed the citie where the Prophet was and besieged it , by prayer he had them in his power , striketh them blind , leadeth them to Samaria , and having by prayer opened their eyes that they might see their present danger , he victualleth them , and sendeth them away as vanquished . Now for the defense and deliverance of whole peoples and common-wealths , such is the efficacie of prayer , that those who are indued with the spirit of supplication may not unworthily with Elias and Elisha be called the horsemen and chariots of Israel . By prayer Asa , 2. Chron. 14. Jehoshaphat , 2. Chron. 20. 25. Hezekiah , 2. Kings 19. overcame most mighty armies of their enemies , which by their own strength they were in no sort able to resist . But most remarkable is that example of Moses at the battel of Rephidim : whereby it appeareth to be true which Chrysostome upon that occasion noteth , Preces justorum plus valere quàm arma , the prayers of the righteous more prevail then arms . For whilest Moses being on the hill with Aaron and Hur holdeth up his hands and is fervent in prayer , Israel hath the better ; but when his hands fall down and he ceaseth to pray , Israel hath the worse ; as if the welfare of Gods people did depend upon his prayer . But what speak I of men ? That which subdueth all men giveth place unto prayer , as sicknesse and death . For the former ; Jam. 5. 15. The prayer of faith shall save , or make whole , the sick . Examples , Num. 12. 13. in Miriam ; Acts 28. 8. in the father of Publius ; but especially in Hezekiah , who , though he had received the sentence of death , obteined by prayer the prolonging of his life , 2. Kings 20. 2. For the latter ; we reade of many who by prayer have been restored from death unto life : as namely , the widows child of Sarepta , 1. Kings 17. 21. the sonne of the Shunamite by Elisha , 2. Kings 4. 35. Dorcas by Peter , and all by prayer . Yea , the devils themselves , who are said to have the power of death , give place to prayer : yea , that kind of devil which by no other means can be cast out , is cast out by prayer , Matth. 17. 21. And yet we stay not here : For the efficacie of prayer is not onely seen in and upon the creatures ; but the effectuall prayer of a righteous man availeth much with God , Jam. 5. 16. For the Lord being omnipotent and of a most simple and pure nature , and therefore not subject to passive power , cannot properly be said to suffer any thing : yet having by most gracious promises bound himself to grant the faithfull prayers of his children , they are said to prevail with him ; both because they obtein such blessings at his hands as otherwise would not be granted , and turn away such judgements as otherwise would have been inflicted . For else when the Lord was ready to have destroyed the Israelites for their idolatry , had not Moses stood up in the gap , Psal. 106. 23. why did the Lord bid him let him alone , Exod. 32. 10. but that Moses by prayer laid hold upon God , as the Prophet speaketh , Isa. 64 7. and staid his hand ? And why is Jacob said to have prevailed with God , and thereupon is called Israel , but that the Lord suffered himself as it were to be overcome by his prayer ? whereby he laid hold upon Christ , who is meant by that Angel , and would not suffer him to depart untill he had granted him a blessing , Gen. 32. 26 , 28. And so the Prophet Hosea teacheth , that when Jacob wrestled with the Angel , he prevailed with him not so much by strength of body , as by earnest and effectuall prayer : He had power , saith he , chap. 12. 4. over the Angel and prevailed , he wept and made supplication to him , &c. And in this sense the Apostle exhorteth the Romanes , chap. 15. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , together with him to wrestle in their prayers for him . And Epaphras in like manner is said , Col. 4. 12. to have wrestled for the Colossians in prayer . And what else meaneth the parable of the widow and the judge , Luke 18. 2. and of the two friends , Luke 11. 5. but that the importunitie of our prayers prevaileth with the Almighty ? And thus the woman of Syrophenicia , Matth. 15. 22 , 28. having taken divers repulses , yet at the length by the importunitie of her faithfull prayer prevailed with Christ. The use of this doctrine is , 1. That by consideration of the great efficacie of prayer we should be moved upon all occasions to pray without fainting : Luke 18. 1. Jam. 1. 16. 2. That we may be encouraged to pray with confidence and assurance to be heard . And so much of the first question . CHAP. VI. Whether by prayer we alwayes obtein our desire . THe second , Whether we do alway obtein our desire . The promises are generall as you have heard , Matth. 7. 7 , 8. John 16. 23. Notwithstanding some ask and do not receive , Psal. 22. 2. some seek and do not find , Cant. 3. 1. some knock to whom it is not opened , Luke 13. 25. Wherefore the promises are to be understood with a threefold limitation ; in respect of the Person , Prayer , and Thing . Of all which we are hereafter to speak more fully . For first , if the party be an impenitent sinner , the Lord hath not promised to heare such , John 9. 33. Examine therefore thy self whether thou dost lie in any sinne unrepented of : for that doth make a separation between God and thee , Isa. 59. 2. and that being repented of , God will heare thee , Isa. 1. 15 , 18. The second limitation in regard of prayer is , That it be according to Gods will , 1. John 5. 14. in regard of the manner or the end . For the manner : In generall it is required that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jam. 5. 16. that is , efficax , effectuall . To be effectuall and to avail is all one : and so we shall make S. James say , that prayer which availeth doth avail . There is duplex actus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the first inward , as being the form or nature of a thing : the second outward , as the motion or effect . And as in respect of the latter , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of an active signification , as Gal. 5. 6. Ephes. 3. 20. Col. 1. 29. so in regard of the former it is passive , as 2. Cor. 1. 6. In which sense they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are acted by a spirit either good or bad : So prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it hath the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it being acted and effectuated by the Spirit of God , who helpeth our infirmities , and teacheth us to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 8. ingenerating this inward efficacie in our prayers which we in our selves are not able to give them . So that the oration of an oratour is efficax in respect of the inward efficacie , when therein is performed what art requireth ; in respect of the outward , when it perswadeth ; and that efficacie dependeth on the hearers pleasure . But prayer which is effectuall in it self , alwayes prevaileth with God. In particular , that we pray in truth , fervencie , and faith . In truth : for to that is the promise restrained , Psal. 145. 18. In fervencie , Jam. 5. 16. In faith , Mark 11. 24. Jam. 1. 5 , 6 , 7. Without the first prayers are dead : without the second , cold : without the third , uneffectuall : for it is the prayer of faith which is effectuall , Jam. 5. 15. For the end : Jam. 4. 3. Ye ask and receive not , because ye ask amisse , that ye might consume it on your lusts . The end must be good or the prayer is bad . The end must be that God may be glorified , Psal. 50. 15. The third limitation is in respect of things . God hath promised to give good things to them that ask , Matth. 7. 11. But if the thing which thou desirest be not good , either in it self , as if it be unlawfull , or not to thee , as if it be unprofitable , it is not within the compasse of the promise , nor ought to be within the compasse of thy desire . Or if it be good , perhaps it is not yet good for thee to have it , but in due time thou shalt find grace . In the former case the Lord seemeth to denie , in the letter to delay our suits ; and yet in both he doth grant our prayer , if it be rightly conceived . For first , we must not circumscribe God , or prescribe unto him the time and means , but so desire that our request may be granted as he shall judge most fit both for his glorie and our good . Secondly , when as the good things which we ask are either necessarie to salvation or otherwise ; the former we are to ask absolutely , and absolutely we are to believe that we shall obtein them . Yea , know this for thy comfort , that if God hath given thee grace to ask spirituall and saving graces effectually , thou hast alreadie obteined : for the 〈◊〉 desire of any grace is the beginning of that grace which is so desired . But those blessings which are not necessary to salvation , whether spirituall or ●…emporall , we are not to ask absolutely , but with condition if the obteining thereof may be for Gods glory and our good . So shall we be sur●… to obtein our desires of the Lord , who alwayes heareth his children , if not ad voluntatem , according to their will , yet ad 〈◊〉 , for their profit ( as wise parents deal with their children ) seeming many times to denie to his children in fatherly love that which in anger and indig●…ation he gran●…eth to others . Perhaps therefore , as Augustine saith , negat tibi propitius quod allis conc●…dit iratus , In mercie he denieth that to thee which in anger he granteth unto others . And therefore the hearing of our prayers is not to be measured by sense but by faith . CHAP. VII . Of the profit of prayer . THe third question : Whether any further profit is to be expected from prayer besides obteining our requests . The profit is twofold : the one of reward freely bestowed by God on him that calleth on his name : the other , the increase of grace wrought in them by Gods Spirit who give themselves to prayer . As touching the former ; Though by reason of our wants and imperfections in prayer the Lord if he should deal in rigour with us might justly reject our prayers , yet such is his mercie that he doth not onely cover our wants , and for the intercession of Christ accepteth our prayer , but also granteth our desire ; and not onely that , but because prayer is a dutie of pietie , and a principall part of that worship whereby we glo●…lfie God , he doth graciously reward it , godlinesse having the promise of this life and that which is to come . Our Saviour therefore promiseth , Matth. 6. 6. that when we call upon God , though it be but in secret and private prayers , and much more in publick , our heavenly Father will reward us openly . The Lord is rich to all that call upon him : for whosoever shall call upon the name of the Lord , shall be saved , Rom. 10. 12 , 13. For the other : By the frequent and religious exercise of this dutie our faith and affiance in God is increased , our experience of his bountie and goodnesse towards us in hearing us confirmed , our love to his majestie augmented , Psal. 116. 1. our hope nourished , our patience exercised . By it we grow in acquaintance with God , and tast how good and gracious the Lord is : By it we learn , being Gods daily suiters , so to behave our selves as not to be ashamed to appear before him : By it we elevate our minds above earthly cogitations to mind things that are above , and to have our conversation in heaven : By it we grow into assurance of our election , because the same spirit , which is the spirit of supplication , is also the spirit of adoption whereby we cry in our hearts , Abba , Father ; and which testifieth to our spirits that we are the sonnes of God ; and if sonnes then also heirs , &c. But the Papists not content herewith , ascribe two other fruits to their prayers ; that they are also Satisfactorie for their sinnes , and Meritorious of eternall life . Satisfactorie , as being penal works ; and therefore both voluntarily undertaken , and by their Priests injoyned by way of penance . So that this exercise which is so honourable and so profitable as you have heard , being also a chief prerogative to the faithfull to have free accesse to God , is to them a punishment or work of penance to satisfie for sins . But their prayers performed with these conceits of satisfaction and merit are sacrilegious and derogatorie to the all-sufficient satisfaction and merit of Christ , though otherwise they were commendable . But the impietie of their assertion will better appear , if we take a brief survey of their prayers . For first , whereas our prayers ought to be directed unto the Lord alone , they pray to Saints and Angels , yea before images and crosses , and by their prayers commit most horrible idolatry . 2. Neither do they pray in the name and mediation of Christ alone , but unto him joyn other mediatours of intercession , by whose merits and intercession they desire and hope to be heard . 3. The most of them pray without understanding for that which they utter in prayer , as praying in an unknown language ; and consequently pray without attention or actuall intention , which they say needeth not ; without faith or hope , without reverence . 4. They number their prayers upon beads oftentimes by most grosse ●…attologie , repeating the same words , perswading themselves that the more Pater nosters , Ave Maries , and Creeds ( for those also are prayers with them ) they shall mumble upon their beads , the more satisfactory and meritorious their prayers be . Now their prayers being thus every way abominable and odious , what horrible impudencie and impietie is it to obtrude such prayers upon God , not onely as acceptable service unto him , but as satisfactory and meritorious ? by which they can merit nothing but damnation , and for the wickednesse whereof they shall never be able to satisfie but with endlesse torments . Let this suffice us , that prayer is of so great profit and admirable efficacie , that our prayers rightly conceived and made are alwayes heard and granted ; that besides the benefit of obteining , our prayers have their reward with God , and notable fruits , conferr●…ng and increasing Gods graces in us . CHAP. VIII . Of a threefold necessitie of prayer . NOW I come to the necessitie of prayer : which is necessary by a threefold bond of necessitie : 1. Necessitate praecepti , necessitie of precept ; as being a dutie most straitly injoyned , and a principall part of that worship and service which we ow unto God. This necessitie is not absolute , but if we will avoid his curse , Jer. 10. 25. 2. Necessitate medii , necessitie of the means ; as being the means ordained by God for the obteining of all good things which he hath either purposed or promised to bestow upon us for our good : so that if we ask aright , we have ; if we ask not we have not , as S. James saith chap. 4. 3. Necessitate signi , necessitie of the signe ; as being a necessarie signe and cognizance of all true Christians , who are described in the Scripture to be such as call upon the name of God : As contrariwise the foolish Atheist who saith in his heart , There is no God , is deciphered by this note , that he doth not call upon the Lord , Psal. 14. 4. In which respects the holy man Daniel held the performance of this dutie so necessary , that when the king had published a decree which might not be revoked , That whosoever should ask a petition of either God or man save of the king for thirtie dayes , he should be cast into the lions den , he chose rather to be cast into the den of the lions , then to omit this dutie but thirty dayes , Dan. 6. neither did he omit it one day ; see vers . 10. CHAP. IX . Who are to perform the dutie of prayer . ANd thus you have heard that it is required of all to call upon God : Now let us consider what is required in all those that do call upon him . That I expressed in the definition , when I defined prayer to be a speech of the faithfull , or , as the holy Ghost styleth them also , the righteous , the godly , the Saints of God. Where by the way note , that all faithfull and true Christians are righteous , are godly , are the Saints of God. And thus are they to be qualified who will either pray unto God or praise him . For prayer , the holy Ghost saith , that every one that is godly shall pray unto God , Psal. 32. 6. and the prayer of a righteous man availeth much , Jam. 1. 16. For praise and thanksgiving ; unto God be glory in the Church , saith the Apostle , Ephes. 3. 21. that is , in the company of the faithfull . And so David , Sing unto the Lord , O ye Saints of his ; give thanks at the remembrance of his holinesse , Psal. 30. 4. It is true that all the works of God do praise him , as the matter of his praise ; but the Saints do blesse him , as the instruments of his praise , Psal. 145. 10. For both , see Psal. 50. 14 , 15 , 16. where the Lord , as he commandeth the faithfull ( to whom his speech is directed v. 5 , 7. ) to offer unto him thanksgiving , and to call upon him in the day of trouble ; so he taketh exception against the wicked : But unto the wicked God saith , What hast thou to do to declare my statutes , or that thou shouldst take my covenant in thy mouth , seeing thou hatest instruction , and castest my words behind thee ? But here we are carefully to consider who are the godly and righteous , lest we exclude from hope of being heard those whom the holy Ghost doth not exclude . There is therefore a twofold righteousnesse mentioned in the Scriptures ; the one Legall , the other Evangelicall . According to the legall righteousnesse none can be said to be righteous who doth not perfectly and perpetually perform whatsoever the law ( which is the Divine rule of perfect righteousnesse ) doth prescribe : For if a man do not abstein from all things forbidden , if he do not also the things commanded , if he do not all , and that in that manner and measure which the law prescribeth , if he do not continue in doing all the things required , but breaketh the course of his obedience by any one sinne , though but of omission , though but in thought , he is notwithstanding all his obedience by the sentence of the law not onely a sinner but also accursed , Gal. 3. 10. By this righteousnesse no man since the fall of Adam could be said to be righteous , Christ onely excepted : but we had all need to pray with David , Psal. 143. 2. Enter not into judgement with thy servant , O Lord ; for in thy sight shall no flesh living be justified : viz. by the works of the law , Gal. 2. 16. For there is not a just man upon the earth that doth good and sinneth not , Eccles 7. 20. Yea , in many things we offend all , saith S. James , chap. 3. 2. And if we say we have no sinne , saith S. John , 1. epist. 1. 8. we deceive our selves , and the truth is not in us . Wherefore the law concludeth all under sinne , and consequently under the curse , Gal. 3. 22. So that there is no man so godly and righteous , but in himself by the sentence of the law he is a sinner . Which serveth notably to confute the Popish hypocrites , which teach that none are justified but such as are formally just by a righteousnesse inherent in and performed by themselues ( that is , habituall and actuall ) according to the law of God ; and that no man who is a sinner in himself , by reason of sinne inherent can be said to be justified . But whatsoever Pope-holy men do conceive of themselves , we must confesse with the forenamed Apostles , that we are sinners in our selves , and had need daily to pray as our Saviour taught them , for the forgivenesse of our sinnes , and so to appeal from the sentence of the Law to the promise of the Gospel : for the law hath conclud●…d all under sinne , that the promise by faith of Jesus Christ might be given to them that believe , Gal. 3. 22. The Evangelicall righteousnesse is that which without the Law is revealed in the Gospel , whereby men that are sinfull in themselves , I mean believing sinners , and penitent sinners , are accepted of God as righteous in Christ. And it is twofold : For it is either imputed to a believing sinner , as the righteousnesse of justification ; or infused and so inherent in a repentant sinner , as the righteousnesse of sanctification . The former is perfect and not inherent , being the righteousnesse of Christ apprehended by faith : The other is inherent but not perfect , being our new obedience wrought in us by the spirit of regeneration . In respect of the former it is said , that the righteous man shall live by his faith : In respect of the latter , that he is a righteous man which worketh righteousnesse . And this twofold righteousnesse must of necessitie concurre in the same partie , &c. By the doctrine therefore of the Gospel he is a righteous , a godly man , a Saint of God , who doth believe and repent . And this is to be understood not onely of those who are indued with perfect faith and repentance , or the higher degrees thereof , but even of the lowest degrees of true faith and unfeigned repentance . So that whosoever truly assenting in his judgement to the promises of the Gospel concerning salvation by Christ , doth earnestly in his heart desire to be made partaker of Christ and hi●… merits , and unfeignedly resolveth in his will to acknowledge Christ to be his Saviour , and to rest upon him alone for salvation , he doth believe to justification . And whosoever being displeased with himself for his sinnes doth unfeignedly desire and truly purpose amendment of life , he doth repent to sanctification . And he that but thus believeth and repenteth is within the latitude of those faithfull and righteous men whose prayers are acceptable unto God , and whose persons are accepted , yea , blessed of him ; Matth. 5. 3 , 4 , 5. and 11. 28. Psal. 34. 18. Examples , of Manasseh , 2. Chron. 33. 13. the Publicane , Luke 18. And these beginnings of faith and repentance do alwayes concurre in our regeneration or conversion unto God. For in regenerating us the holy Ghost doth ingenerate in us the grace of faith ; and contrariwise . CHAP. X. None but the faithfull can pray effectually and acceptably . NOw how necessarie it is that he which prayeth acceptably should be a righteous or faithfull man indued with some measure of true faith and unfeigned repentance , it may appear both by manifest reasons and manifold testimonies of holy Scriptures : wherein the promise of hearing the prayer is restrained to the righteous , and all hope of being heard denied to the wicked . First then it is necessary that he who calleth upon God should be indued with faith : For how shall they call upon him in whom they have not believed ? Rom. 10. 14. and , Without faith it is impossible to please God , Heb. 11. 6. and likewise with repentance : For unlesse a man repent he reteineth a purpose to go on in sinne ; and this his impenitencie or sinne not repented of is as a wall of separation between God and him . God heareth not impenitent sinners , as hereafter we shall shew . Secondly , before our prayers or other actions can be accepted of God , our persons must be accepted in Christ : Neither can the fruit be good while the tree is bad : neither can we hope to prevail with God by intreaty , whiles we do not desire to be reconciled unto him ; but as we were born the children of wrath , so his wrath abideth upon us , John 3. 36. and we do continue in our enmitie against God. Thirdly , there is no accesse to God but through Christ by the holy Ghost , Ephes. 2. 18. and 3. 12. But the unbelieving and impenitent sinner , as he hath no part in Christ , so is he void of the holy Ghost . Fourthly , it cannot be but that the prayer of the unbelieving and impenitent sinners is very absurd and odious in Gods sight , because they ask many ●…imes such things as they do not desire , and promise such things as they do not mean to perform , and bear the Lord in hand that they be such men then whom they are nothing lesse , going about to deceive the Lord with their mouthes , and with their lips speaking lies unto him , Psal. 78. and in all their prayers and praises concerning spirituall things playing the notorious hypocrites before God. For the manifestation whereof let us take a brief survey of the Lords prayer , whereof the impenitent sinner is not able to utter one word aright ; and if not of that then of none , for that is the summe of all . First therefore they call God their Father in Christ , when as they are nothing lesse then his children : For he that committeth sinne is of the devil , 1. John 3. 8. and , his children they are whose works they do , John 8. They say , Our Father , Give us , as though in brotherly love they prayed for the whole brotherhood of the faithfull , whereas they being void of Christian charitie seek onely themselves , and have no part in the communion of Saints . They direct their prayers to God who is ●…n heaven , infinite in majestie , glory and power , themselves being on earth vile and base creatures , Eccles 5. as if they came in great humility in respect of their own unworthinesse , and reverence in respect of the glorious majestie of God ; whereas indeed they rush into the presence of God with lesse regard , and speak unto him with lesse reverence then they would to a mortall man , who is but a little their superiour . They call him Father , noting his love , which art in heaven , noting his power , as if they believed that their prayers should be granted , as being assured that God is both willing and able to grant their desires , and yet have no faith in God , and therefore call not upon him aright in whom they have not believed . In the first place they beg the advancement of Gods glory , as if that were more deare unto them then their own good ; whereas in truth they have no zeal of Gods glory , but unto it preferre the obteining of any worldly and sinfull desire . They pray that his name may be sanctified , which they do daily pollute with their mouthes , and by their lives do cause it to be blasphemed . They desire that his kingdome may c●…me , and that his will may be done , as though they did first seek the kingdome of God and his righteousnesse , whereof indeed they have no studie or care , but are wholly addicted to worldly desires . They pray that the kingdome of grace may be advanced , and that God would rule and reigne in them by his Spirit according to his word ; when they are in the number of those who say , We will not have this man to reigne over us , resisting the spirit , and casting the word behind their backs . They pray that the kingdome of glory may be hastened by the speedy coming of Christ unto judgement , and ye●…desire nothing lesse then the second coming of Christ. They desire that Gods will may be done , which themselves will not do . The will of God is their conversion and sanctification , that they should abstein from those sinnes whereunto they are more specially addicted : but though they know it to be the will of God that they should turn unto him , they will not turn ; that they should leave their speciall sinnes , they will not leave them , as the drunkard his drunkennesse , the whoremaster his fornication , &c. and yet like egregious hypocrites do pray that they may do the will of God as it is done in heaven , that is , after an angelical manner , readily , chearfully , speedily , uprightly , faithfully , constantly , fully ; when as in truth they do the will of God no otherwise then the devils in hell , which howsoever in respect of their intent rebell against the will of God , yet if you respect the event , they become ( maugre their spite ) the instruments to bring to passe that which God hath willed and decreed . They crave bread at the hands of God , as if a small thing would content them , when they desire excesse of riches , neither can be satisfied with abundance . They crave daily bread , or , as the word signifieth , such a portion of temporall blessings as God shall judge most expedient for them ; as if they meant not to be their own carvers , but in these outward things resigned themselves into the hands of God , and submitted themselves to his fatherly providence , when they are such as have set down with themselves that they will be rich , 1. Tim. 6. and will come to great matters whether God give them good means or not , and will frame their own fortune . They beg for a day , as if they would depend upon God for tomorrow , & yet distrustfully hoard up for many yeares . They desire temporall things to be given them of God , and yet seek them by wicked and unlawfull means . They desire God to remit their sinnes , as if they repented of them ; which they still retein , as if they did in mockery desire the Lord to forgive the sinnes which they will not forgo . Yea , they desire the Lord in hypocrisie so to forgive them their trespasses , as they forgive those that trespasse against them , when as they nourish hatred and a desire and purpose of revenge : & so in stead of obteining mercy and forgivenesse at Gods hands , they call for the fierce wrath and vengeance of God to be executed upon them . They desire that God will not lead them into tentations , and yet themselves run into tentations , and seek occasions of evil . They desire that they may be delivered from evil , and yet wilfully go on in evil , and will not be reclaimed , as though they had made a covenant with hell . They ascribe kingdome to the Lord , and yet will not obey him as his subjects ; power , and yet neither fear nor trust in him ; glory , & yet do not glorifie him They subscribe to their prayers and say Amen , as though they unfeignedly desired and assuredly believed that their requests should be granted , when as they neither desire that which in hypocrisie they ask , nor believe the granting of that which without faith they have begged . And finally , in all these requests they draw neare to the Lord with their mouth , and with their lips do honour him , but they remove their hearts farre from him , Isa. 29. 13. It is evident therefore , that as the prayer of the righteous is acceptable to God as the evening sacrifice , Psal. 141. 2. so the prayer of the wicked is detestable unto him . Which may further be proved by expresse testimonies of the holy Scriptures . The sacrifice of the wicked , saith Solomon , is an abomination to the Lord ; but the prayer of the righteous is acceptable unto him , Prov. 13. 9. and again , v. 29. The Lord is farre from the wicked , but he heareth the prayers of the righteous . The same doth David testifie Psal. 34. 15 , 16. The eyes of the Lord are upon the righteous , and his eares are open to their crie : but the face and angry countenance of the Lord is against them that do evil , to cut off the remembrance of them from the earth . The man which had been blind , John 9. 31. delivereth this as a received truth in the Church of the Jews : This we know , saith he , that God heareth not sinners , that is , impenitent sinners : but if a man be a worshipper of God and doeth his will , him he heareth . Wherefore it is manifest , that the promises made to them that call upon God , are restrained and ( as it were ) appropriated to the godly . And therefore whosoever desireth to pray unto God with hope to be heard , must turn unto the Lord by repentance , and lay hold upon Christ by faith , unfeignedly purposing amendment of life : For the name of the Lord is a strong tower ; the righteous runneth unto it and is exalted , or set in safetie , Prov. 18. 10. But it will be objected , That the promises are generall ; and therefore belonging to all they are not to be restrained to some . I answer , That they and all other promises of the Gospel are to be understood with the condition of faith and repentance , which many times are expressed , and where they are not , they are alwayes to be understood , as restraining the promises to the faithfull . For whereas Joel saith , chap. 2. 30. that whosoever calleth upon the name of the Lord shall be saved , our Saviour restraineth it to the righteous , Matth. 7. 21. Not every one that saith unto me , Lord , Lord , ( that is , which calleth upon me ) shall enter into the kingdome of heaven , but he that doeth the will of my Father which is in heaven : and the Apostle , Rom. 10. 13 , 14. to the faithfull ; But how shall they call upon him in whom they have not believed ? And whereas our Saviour saith , That whatsoever ye shall ask in my name the Father will grant it , John 16. 23. that also is restrained in the 1. epistle of John 3. 22. to the righteous ; Whatsoever we ask we receive of him , because we keep his commandments , and do those things which are pleasing in his sight . And so our Saviour , John 17. 7. If ye abide in me and my words abide in you , ask what ye will and it shall be done unto you . As for the wicked , the Lord denieth to heare them , though they cry loud in his eares , and make many prayers unto him : Isa. 1. 15. When ye spread forth your hands ( saith the Lord to the impenitent Jews ) I will hide mine eyes from you ; ye●… , when ye make many prayers I will not heare : whom notwithstanding upon their repentance he promiseth to heare and to receive into favour , v. 16 , 17 , 18. So in Ezek. 8. 18. Though they cry in mine ●…ares with a loud voice , yet will I not heare them . Psal. 18. 41. & Micah 3. 4. They shall cry unto the Lord , but he will not heare them ; he will even hide his face from them for their wickednesse . Jer. 14. 12. When they fast I will not heare their cry . Neither doth he onely refuse to heare them , but the godly also praying for them , 1. Sam. 16. 1. Jer. 15. 1. Ezek. 14. 14 , 20. and therefore forbiddeth many times the godly to pray in their behalf , Jer. 14. 11. or if they do he protesteth that he will not heare them , Jer. 7. 16. and 11. 14. When as therefore impenitent sinners do call upon God and are not heard , let them not think that the Lord is not able to heare or help them . Behold , saith the Prophet Isaiah , chap. 59. 1. the Lords hand is not shortened that it cannot save , nor his eare heavy that he cannot heare ; but your iniquities have made a separation between you and your God , and your sinnes have hid his face from you that he will not heare . And then he descendeth to particulars : For this mercy of hearing our prayers is not onely denied unto ungodlinesse in generall , but also to particular sinnes ; as contrariwise it is promised to particular graces , which being linked together in a golden chain , are each of them severall evidences of a true faith : As first to Cruelty & Oppression , Isa. 1. 15. Though ye make many prayers I will not hearé , for your hands are full of bloud . And not to cruelty onely , but also to Unmercifulnes , & Want of pitie towards the poore : For , he that stoppeth his eare at the crying of the poore , shall cry himself and not be heard , Pro. 21. 13. Whereas contrariwise those that be mercifull shall find mercy with God , Matth. 5. 7. Then shalt thou call and the Lord shall answer ; thou shalt cry , and he will say , Here I am , Isa. 58. 9. If we love not in word and tongue alone , but in deed and truth , hereby we may have confidence before God , 1. John 3. 18 , 19. Secondly , to Want of love in forgiving offenses ; and contrariwise : Mark 11. 25. When ye stand praying , forgive if ye have ought against any , that your Father also which is in heaven may forgive you your trespasses . But if ye do not forgive , neither will your Father which is in heaven forgive your trespasses . Thirdly , to the Not-hearing or hearkening to the word of God : For as we heare so we shall be heard ; Prov. 28. 9. He that turneth away his eare from hearing the law , his prayer shall be abominable . For as we speak unto the Lord in prayer , so the Lord speaketh unto us in the preaching of the word : and therefore good reason it is that if we will not heare the Lord when he speaketh unto us , he should not heare us when we speak unto him , as the Prophet Zacharie saith , chap. 7. 13. It is come to passe , that as he cried and they would not heare , so they cryed and I would not heare , saith the Lord. On the other side , If the word of Christ abide in us , we may ask what we will and it shall be granted us , John 15. 7. If men harden their hearts against the word of God , the wisdome of God hath threatned not to heare them , Prov. 1. 24. He covereth himself with a cloud that our prayer should not passe through , Lam. 3. 44. But if men humble themselves before God and tremble at his word , being of humble and contrite hearts , the Lord hath promised to heare , Psal. 66. 2. and 34. 18. and 51. 17. The prayer of the humble pierceth the clouds , Ecclus 35. 17. If men choose not the fear of the Lord , the Lord will not heare them , Prov. 1. 28 , 29. on the other side , He will fulfill the desire of them that fear him ; he will also heare their cry and will save them , Psal. 145. 19. Neither doth the Lord refuse to heare those alone who are open and notorious sinners , but those also which making outward profession of pietie do play the hypocrites : Job 27. 9. Will God heare the cry of the hypocrite when trouble cometh upon him ? To which purpose there is a notable saying of David , Psal. 66. 18. If I regard wickednesse in my heart , saith he , the Lord will not heare me . Whereas contrariwise , if men would walk uprightly before God , he would denie unto them nothing that is good , Psal. 84. 11. Wherefore it behoveth every one that nameth the name of Christ to depart from iniquitie , 2. Tim. 2. 19. and to purge his hands from sinne , Jam 4. 8. and to wash them in innocencie , Psal. 26. that so he may without doubting lift up holy hands unto the Lord , 1. Tim. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. Tim. 2. 22. Heb. 10. 22. with true hearts sprinkled from an evil conscience : Mala conscientia januam nobis claudit , An evil conscience shutteth the gate against us , Calv. Institut . 3. 20. 7. § . But against this doctrine it may be objected , That the Lord many times heareth the wicked when they call upon him ; and therefore that the promises made to prayer are not peculiar to the godly , but common to them with the wicked . For answer hereunto we are to remember , That prayers are made unto God either for spirituall blessings belonging to a better life , or for temporall blessings apperteining to this corporall life . The former are peculiar to the children of God , as belonging to their inheritance , and are never bestowed on the wicked , who never have so much grace as truly to desire them ; and therefore if they do at any time ask them , they do pray in hypocrisie , asking with their lips that which they do not desire with their hearts nor labour for in their lives . As for temporall benefits , I cannot deny but that the Lord many times in respect of them doth grant unto the wicked their hearts desire . But yet even in these also there is great difference betwixt the Lord his hearing of the godly and the wicked . For in temporall matters the Lord heareth men either as a gracious and loving Father , or as a mercifull Creatour , or as a severe Judge . 1. In speciall favour as a gracious Father in Christ he heareth his faithfull children , ever subordinating their good to his own glory ; not alwayes satisfying their carnall or worldly desires , but alwayes granting their requests as shall be most for his glory and their spirituall and everlasting good : under which conditions our prayers for temporall blessings ought alwayes to be framed , and being so conceived they are ever granted . 2. As a mercifull Creatour the Lord heareth men crying unto him in their extremity : And thus he heareth all sorts of men , but especially the godly : for he is the saviour , that is , the preserver , of all men , but chiefly of the faithfull , 1. Tim. 4. 10. The godly have a promise of deliverance when they call upon God ; Psal. 50. 14 , 15. and 145. 19. and 91. 15. and 34. 17 , 19. So have not the wicked ; Psal. 51. 16. and 18. 41. Yea , in many places , as ye have heard , he threatneth that when they cry unto him in their trouble he will not heare them . The affliction and deliverance of the godly do both turn to their singular good ; Rom. 8. 28. and being delivered they glorifie God , consulting with themselves what to render unto the Lord for his benefits , and taking the cup of salvation , that is , of thanksgiving for their salvation and deliverance ; Psal. 116. 12 , 13. The wicked not being bettered by their affliction , are many times delivered according to their desire , the Lord giving them over as incorrigible : Isa. 1. 5. Jer. 2. 30. and when they are delivered they seek not to glorifie God , nor repent of their sinnes , but return to their vomit , making shew of repentance no longer then the hand of God is upon them : And so both their affliction and deliverance ( through their own default ) turneth to their ruine . Notwithstanding deliverance out of affliction when men cry unto God is a common benefit , the Lord hearing and delivering men of all sorts as a mercifull Creatour and Preserver , as is testified Psal. 107. where it is often repeated , that divers sorts of men when they cry unto the Lord in their trouble , he doth deliver them out of their distresse . But because many are unthankfull , th●… 〈◊〉 Ghost doth as oft repeat this exclamation , O that men would therefore praise the Lord for his goodnesse , and declare the wonders which he doth for the sonnes of men . For though the Lord doth hate the wicked in respect of their sinnes , and therefore many times doth refuse to heare and to deliver them ; yet he loveth them as his creatures , and therefore sometimes as a mercifull Creatour he doth deliver them : And thus he promiseth to heare the cry of the poore , the fatherlesse , and the widow , because he is mercifull ; Exod. 22. 23 , 27. Psal. 22. 24. And howsoever the cry of men in distresse cannot many times besaid to be a prayer , but onely that voice which the extremity of their grief expresseth from them , yet it is vox creaturae clamantis ad Creatorem , the voice of the creature crying to the Creatour ; and the Lord as a mercifull Creatour heareth the same . So he is said to have heard the cry of the child Ishmael , Gen. 21. 17. And thus also he heareth the cry of the young ravens , and lions , and of the rest of the creatures , giving them their sood in due season , Psal. 147. 9. and 104. 21 , 27 , 28. and 145. 15. Which I do the rather note for the comfort of the faithfull : For if the Lord doth heare the cry not onely of carnall men but also of those creatures which want reason , yea sometimes of the devil himself , Mark 8. 12. Job 1. and 2. how shall he not heare the cry of his own children ? 3. As a severe Judge the Lord heareth the wicked , granting unto them temporall things in his wrath , which it were better for them to want . Thus he granted flesh to the impenitent Israelites , & fed them with quails : but while the flesh was bet●…een their teeth he struck them with a grievous plague , and they were burned in Kibroth-hattaavah , that is , the graves of lust , Num. 11. 31. So in his anger , when they would needs have a king , he granted a king unto them , 1. Sam. 8. 7. Hos. 13. 11. And thus when worldlings , whose hearts are wholly addicted to earthly things , desiring and begging them , the Lord in his anger giveth them over to their own lusts , and satisfieth their desire , giving them their portion in this life , Psal. 17. 14. where they receive their good things , Luke 16. 25. and all the consolation they are to look for , Luke 6. 24. whereas to them that first seek Gods kingdome and his righteousnesse , he doth not onely give that which principally they seek ; but also by way of advantage over and besides he giveth them temporall blessings as shall be most convenient for them . So that in spirituall things the wicked are not heard , but the godly . In temporall when he seemeth to denie the request of the godly , he heareth them in speciall mercie , though not ad voluntatem , yet ad utilitatem , not to their will but profit : and when he seemeth to grant the prayer of the wicked , he heareth them in judgement , ad voluntatem , though not ad utilitatem , to their will not their profit ; impiis concedens iratus quae piis negat propitius , granting in his wrath that to the wicked which in his mercy he denieth to the godly . CHAP. XI . That God alone is to be called upon . HAving spoken of the person which doth invocate , we are now to intreat of the party who is called upon , that is , God. Where we are to shew two things : 1. That God alone is religiously to be called upon ; 2. That in our prayers we are so to conceive of God as he hath revealed himself in his word . Both which points are of great moment : for if we do religiously invocate any besides the true God , we commit sacrilegious idolatry ; or if we shall conceive of God , either in respect of his nature or of the persons , otherwise then he hath revealed , we shall in stead of the true God worship an idole of our own brain . That God is to be called upon I have already shewed , and it needeth no further proof . Call upon me , saith the Lord , Psal. 50. 15. When ye pray , say , Our Father , Luke 11. 2. The true worshippers shall worship the Father , John 4. 23. But that God alone is to be called upon religiously , though it follow upon the former , ( for God will be worshipped alone or not at all , praecept . 1. ) yet it is gainsaid by the Antichristian church , the mother of spirituall fornications , which in this part of Gods worship addeth to him both Angels and Saints departed . For the confutation of which blasphemous errour , I will first prove in generall , That God alone is to be called upon ; and then particularly , That neither Angels nor Saints are . For first , Whomsoever we do religiously invocate , him do we worship and adore : For invocation is a principall part of worship and adoration , as I have shewed , the Lord esteeming the sacrifice of praise and prayer above all outward sacrifices of the law , Psal. 50. But God alone is religiously to be worshipped and adored . For the exhibiting of religious worship unto any that is not God , is idolatrie ; such as is religious adoration , invocation by prayer and thanksgiving , reposing our affiance and trust , vows , oathes , sacrifices offered to any creature : 1. Sam. 7. 3. Direct your hearts unto the Lord , & serve him onely . Matth. 4. 10. Thou shalt adore the Lord thy God , and him onely shalt thou worship or serve . Against which allegation they do object , That the words do appropriate not adoration but Divine worship unto God : so that notwithstanding this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoration , may be given to the creature , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Divine worship , be reserved as peculiar unto God ; Rhem. in Matth. 4. 10. For answer of which shift we must consider what the tempter demanded of Christ , vers . 9. All these things will I give thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if thou shalt fall down and worship me : which demand our Saviour might have yeilded unto if he had allowed this Popish distinction : But it appeareth by his answer that there is no such difference to be made betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , between Divine worship and religious adoration . For he would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , adore , the tempter , as he required , because he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , worship , God alone ; thereby plainly shewing , that if he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he should also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adoration may be either civill ; which may be performed to creatures , Gen. 23. 7 , 12. or religious ; and that as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be reserved as proper to God. The like distinction they have forged between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Service and Worship : whereof the former , as they say , may be given to the creatures , the latter onely to God. If by these words they distinguished civill worship from religious , as Augustine doth , they might be born with : For , as he saith , both is servitus , Sed ea servitus quae debetur hominibus , secundùm quam praecipit Apostolus , SERVOS DOMINIS SUIS SUBDITOS ESSE DEBERE , alio nomine Graecè nuncupari solet , scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ea verò servitus quae pertinet ad colendum Deum , dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Both is Service : But that service which is due to men , according to which the Apostle commandeth servants to be subject to their masters , in the Greek it is used to be called by another name , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that service which belongeth to the worship of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But when under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would cloke religious service performed to creatures , they are intolerable . For between religious service and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no difference : and both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are alike in the Scriptures ascribed to God , & both of them used as the translation of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exod. 23. 33. SI SERVIERIS DIIS EORUM . Hîc Graecus , saith S. Augustine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet , non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . unde intelligitur quia & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debetur Deo tanquam Domino , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò non nisi Deo tanquam Deo : IF THOU SERVEST THEIR GODS . Here the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is due to God as unto our Lord , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to none but God as God. Lodovicus Vives in August . De civit . Dei , lib. 10. cap. 1. saith , Valla docet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem esse , & utrumque significare Servitutem . Suidas ait , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , servitus mercenaria . Lev. 23. 7. opus servile dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 18. 21. Desemine tuo non dabis servire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , principi : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , juxta Septuaginta : Valla ( saith be ) teacheth us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the same , and that both do signifie Service . And Suidas saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is service for a reward , or mercenarie service . Lev. 23. 7. a servile work is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and chap. 18. 21. Thou shalt not give any of thy seed to serve the prince ( or , the idole Molech : ) which service the Septuagint expresseth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 8. 3. But if a difference between these words is to be urged , it will be found that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the greater , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lesse ; the former being derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth a bond-slave , the latter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth an hired servant : For Suidas telleth us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , service , for a reward . And so by this distinction they shall gain thus much , That they give the greater to the creatures , and reserve the lesse for God. Neither can this distinction be applyed to either of these places alledged ; 1. Sam. 7. 3. Matth. 4. 10. in both which the vulgar Latine hath servire : in the former , eique soli servite , and serve ye him alone ; where the Greek also hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in the latter , eique soli servies , and thou shalt serve him alone . Secondly , he that is to be called upon is to be believed in : Rom. 10. 14. How shall they call upon him in whom they have not believed ? God alone and none but God is to be believed in : Psal. 73. 25. whom have I in heaven but thee ? According to the Creed the object of our faith is God and the Church : but with this difference , that we believe in God ; but as touching the Church , we do not say that we believe in it ( for the Church is not God , but domus Dei , as Augustine hath observed ) but onely that we believe the holy catholick Church . Now if we are not to believe in the Church , much lesse in the members thereof , whether they be of the Church militant or triumphant . Thirdly , no part of Gods glory is to be communicated to any thing else : Isa. 42. 8. My glorie will I not give to another . To be a hearer and granter of our requests is a great part of Gods glory : Psal. 65. 3. O thou that hearest the prayer , to thee shall all flesh come : and in the conclusion of the Lords prayer ; thine is the glory , namely of hearing and granting our prayers . And therefore this glory is not to be communicated to any other : and consequently no other is to be called upon . Fourthly , the commandment of Christ is broken if in prayer we call upon any to whom we may not say , Our Father which art in heaven , hallowed be thy name , thy kingdome come , &c. For thine is the kingdome , &c. When ye pray , say , Our Father , Luke 11. 2. But without horrible blasphemie we cannot use this form of words to any but onely to God : therefore if we call upon any other we break the commandment of Christ. If the Papists alledge , that in their prayers they usually do say their Pater noster , I confesse they do , but in so doing they commit blasphemous idolatry , saying this prayer to the Rood or to the Crosse , which they worship cultu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saying with the old idolaters to a piece of wood , Pater m●…us es , Thou art my father , and before the images not onely of men but also of women departed . Fifthly , all acceptable prayers are made in faith that they are accepted ; and in hope that they shall be granted : For without faith it is impossible to please God ; and what is not of faith is sinne : and prayer which is made without hope is in vain . But those prayers that are made to God , and they onely , are made in faith and hope : In faith , because God hath commanded us to call upon him , and hath promised to heare us : In hope , because God to whom we pray is omnipresent ; and therefore is acquainted with our wants , and secret desires , Psal. 38. he is omnipotent , and therefore able to do for us exce●…dingly above all that we can ask'or think , Ephes. 3. 20. and for his bounty and goodnesse more ready to heare and to grant then we are to ask , Isa. 65. 24. On the other side , prayers made to creatures are made neither in faith : For there is no warrant in the Scripture for such a prayer , no doctrine which teacheth it , no precept that injoyneth it , no promise to confirm it , no example to commend it . And this is confessed by Eckius , viz. That neither it is warranted or taught in the Old Testament , because the people were prone to idolatry , and the fathers deceased were in Limbo ; nor in the New , lest the Gentiles should return to their old idolatry , and lest the Apostles should seem to direct Christians to invocate them after their decease . And therefore by their own confession no testimonie of Scripture can be alledged to this purpose . Neither can such prayer be made in hope : because none but God is either omniscient or omnipresent to know the wants or heare the desires of men in all places calling upon them , nor omnipotent to grant their desires . Hereunto may be added the testimonies of the Fathers : Origen Contra Celsum , lib. 8. Solus adorandus est Deus , God onely is to be worshipped . Eusebius , De praeparat . Evang. 4. 5. 〈◊〉 Deum adorare didici●…us , We have learned to worship God onely . Nazianzen , De Spir. sanct . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; If it be to be adored , why is it not to be worshipped ? if it be to be worshipped , how is it not God ? Ambrose , De Spiritu , lib. 3. 12. Neque adorandum quicquam prater Deum legimus , We do not reade of any thing which ought to be worshipped except God alone . Cyrill , Thesaur . lib. 2. 1. Vnanatur a Dei●…atis est quam solummodo ador are oportet , There is one nature of the Deitie which alone ought to be worshipped . CHAP. XII . That we ought not to invocate any creature . THus have I shewed in generall , That no creature is to be called upon . Now more specially , That neither Angels nor Saints . Civil honour indeed is due to both , as to our fellow-citizens of the same city : but religious honour done to either is idolatry . First , for Angels . Our fellow-servants are not to be adored of us : Angels are our fellow-servants , being ministring spirits sent forth into the ministery for their sake that shall be heirs of salvation , Heb. 1. 14. And by this reason the angel , Revel . 19. 10. and 22. 19. disswadeth S. John from adoring him , and in both places appropriateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adoration , to God. Likewise the Apostle admonisheth the Colossians , chap. 2. 18. to take heed that none bercave them of their prize ( which is their salvation ) under shew of humili●…ie ( as the Papists do , as though it were too much boldnesse to go directly to Christ ) commending unto them the worshipping of angels : whereunto those countreys of Phrygia were very much addicted , as Theodoret sheweth in Col. 2. And therefore it was decreed in the councel of Laodicea , the mother-citie of those parts , that no man should pray unto angels . Moreover , he that is the authour and fountain of all good things , and is onely able of himself to help us , he is to be invocated , and not those who being but his instruments are not able to help us otherwise then he appointeth . But God is the authour and fountain of all good , James 1. 17. Our onely help and refuge , Psal. 46. 1. and 124. 8. The angels are but his instruments , who neither can nor will help us further then God himself appointeth . Objection out of Jos. 5. 13. and Judg. 13. 20. That Joshua and the parents of Samson worshipped the angels which appeared unto them . He that appeared unto them was not a created angel , but the Angel of the great covenant , the second Person in Trinity , who oftentimes in assumed forms appeared to the Patriarchs . He that appeared to Joshua calleth himself the Prince of , the Lords armies , Jos. 5. 14. and 6. 2. he is called the Lord. He which appeared to Samsons parents being demanded his name , said it is Wonderfull , which is the name of Christ , Isa. 9. 6. And such was their opinion of him ; for Manoah calleth him God , and his wife termeth him Jehovah . Now that Saints are not to be prayed unto it shall appear by these reasons : I. To them which neither heare us nor know us , prayer is made in vain : But the Saints departed neither heare us nor know us . That they do not heare us it is manifest . For what is it which they do heare ? the voice of the mouth or the speech of the heart ? If the voice of the mouth , then the voice which moveth the aire for a small distance and so vanisheth , shall not onely pierce all the regions of the aire but the heavens also , where the aire , which is the medium , ceaseth . If the speech of the heart ; then are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the searchers of the heart , and therefore gods : for it is a property peculiar to the Lord , 1. Kings 8. 39. Jer. 17. 9. Acts 1. 24. That they know us not it is testified by Isaiah , chap. 63. 16. Abraham is ignorant of us , and Israel knoweth us not : Eccles 9. 5. The Papists except , First , That the Saints having the blessed vision of God , they do see in speculo Trinitatis the things done in earth . By which reason they should know all things which God himself doth know , neither should the day of judgement be hid from them . But this glasse is a forgerie of their own brain : For if they say it is the essence of the whole Deitie , then is it most simple and unvariable ; if the glory or splendour of God whereby he enlighteneth the place of the blessed , it will no more follow that they beholding this light should see those things which God beholdeth , then that he which looketh on the sunne should see all that the sunne shineth upon . Secondly , That God acquainteth them with our prayers made to them , which they understanding become intercessours for us unto God. But what a foolish circumstance is this ? They will not have us go directly unto God or our Saviour , but ( as in Princes courts ) to some that are neare unto them , that they may mediate our cause ; and in the upshot , we cannot go directly unto them , I mean the Saints , but God himself must be fain to be a mediatour between us and them , to acquaint them with our prayers , that so they may pray unto him for us . Thirdly , That they do not worship the Saints as gods , but as the friends of God. As if a woman taken in adultery should alledge for her self , that she loved the adulterer not as her husband but as her husbands friend . For religious worship doth as properly belong unto God as conjugall love unto the husband . But do not they give Divine worship to the Saints whom they invocate , prescribing thereby unto them omnipresence , omniscience , omnipotencie , and thereby also professing themselves to repose their trust in them ? For when they pray to Saints departed , do they speak unto them as present or as absent ? If as to present , they being in heaven & they on the earth dispersed in many places & countreys , then they ascribe unto them omnipresence ; if as to absent , they ascribe to them omniscience : Both which are blasphemous . Besides , when they invocate they ascribe omnipotencie to them , and therefore repose their trust in them : But God alone is to be trusted in , because he alone is omnipotent ; and cursed is he that trusteth in man , Jer. 17. 5. II. Again , mere men are not religiously to be adored : It is Peters reason , Acts 10. 26 , and Pauls , Acts 14. 15. If Christ himself had been but a mere man or a creature , though a god by creation , yet ought not he religiously to be adored ; and much lesse the Saints , who are but the servants of Christ. Therefore the ancient Fathers termed the Arians ( who supposed Christ to be God by creation , and yet worshipped him ) idolaters ; and the Nestorians likewise , who supposed the humanitie of Christ to be a distinct person from the Sonne of God. III. To leave God , who hath commanded us to call upon him , and hath promised to heare us , and is most willing and onely able to help us , and to run to the Saints , who neither have commanded us , as having no such authoritie , nor have promised to heare and help us , as having no such power , yea are so farre from hearing and helping that they neither know us nor our desires , and so farre from commanding us to call upon them as they have forbidden us so to do , and alwayes directed us to call upon God , Acts 10. 26. and 14. 15. is a thing in-religion impious and in reason absurd . IV. To call upon Saints is a thing most injurious unto God and Christ our Saviour : derogatorie from the glory of God , as though they were either more ready to heare , or more willing or more able to help us ; or that we had more confidence in their love then in the mercies of God and intercession of Christ our Saviour . But it is lawfull to intreat the Saints upon earth to pray for us ; why then may we not desire the Saints in heaven much more to pray to God for us ? To intreat the Saints living on earth to pray for us hath warrant in the Scriptures , as having been a dutie injoyned by God , Gen. 20. 7. Job 42. 8. Jam. 5. 14 , 16. and also practiced by the faithfull , Rom. 5. 30. Ephes. 6. 19. But praying to Saints departed hath no warrant in the Scriptures , as the Papists themselves are forced to confesse . Nay , it is directly forbidden ; and those which do it commit two evils , forsaking God the fountain of living waters , and digging out to themselves cisterns , broken cisterns that can hold no water , Jer. 2. 13. They worship the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 1. 25. praeterito Creatore , passing by the Creatour , ut Hilarius interpretatur De Trinitate lib. 12. 2. The Saints living with us are acquainted with our persons and our wants , and therefore may pray in particular for us , and so cannot the Saints departed . 3. The request made in this behalf to the faithfull living is a civil intreaty of a Christian duty , but as it is made to the Saints departed , it is a religious invocation of them to do that for us which is the peculiar office of the Mediatour . Neither do they onely intreat the Saints to pray for us , and desire God that for the merits & intercession of the Saints he would grant their desires , which is to give the office of Christ to them : But also they desire the Saints themselves to bestow upon them such blessings as they desire both spirituall and temporall , and to avert from them such evils as they fear . Wherein the Papists have made the Saints to succeed the heathen gods , ascribing unto them their severall offices and functions , insomuch that there is no countrey , citie , or town , but hath certain Saints to patronize them , as the heathen had their tutelares deos : no trade or occupation which hath not a peculiar Saint ; no kind of cattel or tame fowl which have not their patrones ; no kind of disease but some Saint or other is called upon for the curing thereof , as the dii averrunci , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among the heathen : So that if there were no other fault in Popery , their idolatry were sufficient cause of separation from them . But the Saints departed do pray for us , therefore we ought to pray unto them . It may well be supposed that the Saints departed do pray in common for the faithfull upon the earth , as fellow-members of the same bodie . But they are not acquainted with particular persons , or their particular wants or desires ; or if they were , yet it would not follow that we should pray to them , no more then we are bound to invocate religiously the Saints upon earth , whom we know according to their dutie do pray for us . August . contra Faust. Manich . lib. 20. c. 21. Colimus martyres ●…o cultu dilectionis & societatis quo & in hac vita coluntur sancti homines , We worship the martyrs with that worship of love and societie with which even in this life holy men are worshipped . Notwithstanding the Papists think this consequence to be so strong , as they take it for granted , that if the Saints make intercession for us we must pray to them : Insomuch that Bellar●…ine when he would prove against our King , That invocation of Saints was taught by the ancient Fathers , in stead of that he proveth ridiculously the intercession of Saints for us . CHAP. XIII . That we must conceive of God in prayer as he hath revealed himself in his word . SEeing then the Lord alone is to be called upon religiously , it remaineth that we consider how we are to conceive of God when we do call upon him ; viz. not according to the fansies of our own brain , but as he hath revealed himself in his word ; both in respect of the Divine nature and also the Divine persons . In respect of his nature , that he is a spirit invisible and incomprehensible , omnipotent and infinite , most holy , wise , just and mercifull , &c. And in regard of the Divine persons , that being a God in essence & substance one and indivisible , he is notwithstanding distinguished into three persons , the Father , the Sonne , and the holy Ghost , who as they be not in nature disjoyned , so are they not to be severed in their worship , but the Unitie in Trinitie and Trinitie in Unitie is to be worshipped and adored . Whosoever therefore in respect of Gods nature do circumscribe God , worshipping him under any form , whether outwardly expressed or inwardly conceived , as namely in the form of an old man , &c. in stead of the true God they do worship an idole . Such was the erroneous conceit of the Anthropomorphites , and such is the superstitious worship of the Papists at this day . Likewise in respect of the persons , whosoever shall call upon God as not distinguished into three persons , howsoever they may professe that they invocate one onely true God maker of heaven and earth , yet they do not worship the true God but an idole : for the true God is the Father , the Sonne , and holy Ghost . Forasmuch therefore as the Jews and Turks do not worship the Trinity , they are not worshippers of the true God ; but as our Saviour said of the Samaritanes , They worship they know not what , John 4. not acknowledging the true God , nor Jesus Christ whom he hath sent : John 5. 23. He that honoureth not the Sonne honoureth not the Father , and , Whosoever denieth the Sonne hath not the Father , 1. John 2. 23. Here therefore it may be demanded , That seeing we are to worship the holy Trinitie , whether it be lawfull to direct our prayers to some one person , as to the Father , to the Sonne , or to the holy Ghost . He that acknowledgeth the Trinitie , when in his prayers he nameth one onely person , he doth not exclude the other persons but rather includeth thē . For in every person or supposite that is named the Divine nature is presupposed : so that when the Father is nominated , Christ and so the holy Ghost is the same God which is invocated ; and therefore as there is one essence of all the persons so one worship . Furthermore , concerning our Saviour Christ it may also be demanded , That seeing God is the onely object of religious invocation , whether he being the mediatour between God and man is to be invocated : and if he be , how and in what respect we are to call upon him . That he is to be called upon as our Lord and Saviour , in whose name we are baptized , in whom we believe and trust , there is no doubt : All men must honour him as they honour the Father , John 5. 23. and , All the angels must adore him , Heb. 1. 6. and , to his name must every knee bow , Phil. 2. 10. Examples : Stephen , Acts 7. 59. Thomas , John 20. 28. the Apostles , Luke 24. 52. But all the question is , Whether we are to call upon Christ as God alone , or as man alone , or as both God and man. Since our Saviour Christ was incarnate and did personally and inseparably unite unto himself the humane nature , his whole person as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Immanuel , God manifested in the flesh , is to be worshipped by one and the same act of invocation and worship , without separation or division . The Papists have found out a peculiar worship for the humanitie of Christ , and for the blessed Virgin , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the humanitie of Christ , as it doth not subsist of it self , so are we not severally to worship it with Nestorius , but the whole person both God and man : But yet so as that our prayer be not directed to the humanity , which is a creature , but to the Sonne of God having assumed and united unto himself the humane nature . So saith Cyrill , Non igitur tanquam hominem adoramus Emmanuelem : Absit . Deliramentum enim hoc esset , & deceptio ac error . In hoc enim nihil differremus ab his qui creaturam colunt ultra Conditorem & Factorem : that is , We do not therefore worship our Emmanuél as man alone : God forbid . For this were a dotage , a false conceit and errour : neither should we in this differ from those which worship the creature more then their Creatour and Maker . To conclude this second point . Whereas the whole world almost is overflown with idolatry , as with an universall deluge , the Paganes invocating a multitude of false gods ; the Jews and Turks worshipping one God , but not in the Trinitie of persons , nor acknowledging Jesus Christ ; the Papists ( which call themselves the Catholick Church ) invocating besides the true God a multitude of angels and Saints , images , the crosse and Eucharist , and in their prayers representing the invisible and incomprehensible God in a visible form : notwithstanding God in his great mercy hath taken us who professe the reformed religion into the ark of his Church , teaching us by his word and spirit to call upon him the true God in the name of Christ his Sonne , himself also being near unto us , as he was to the Church of Israel , in all that we call upon him for , Deut. 4. 7. CHAP. XIIII . That Christ alone is the Mediatour of intercession as well as redemption . HAving spoken of the subject of invocation , viz. men ; and the object , viz. God : we are now in the third place to enquire , how it cometh to passe that man being stained and polluted with sinne , and by reason thereof an enemie to God , should have any accesse unto God , or be admitted to any speech with him , who is most just and terrible , a consuming fire , & hating all iniquitie with perfect hatred . Indeed it must be confessed , that sinne maketh a separation between God and man , and that both we are unworthy in our selves to appear before God , and our prayers also by reason of our manifold wants and corruptions unworthy to be offered unto him . And therefore of necessitie a mediatour was to come between God and man , who reconciling us unto God , and covering our imperfections , might make both our persons and our prayers acceptable unto God. And for as much as it was needfull that the justice of God should be satisfied in the same nature wherein he had been offended , neither could obedience be performed to the law given to man , nor the punishment due to the sinnes of man be satisfied but by man , neither could the righteousnesse be meritorious for all , nor the price of ransome sufficient , if the person which should perform both were not God. It was likewise needfull that the mediatour who should reconcile us unto God and make us and our prayers acceptable unto him should be both God and man : therefore God in his unspeakable mercy hath appointed and given his onely begotten Sonne to be our Mediatour , Advocate and Intercessour , who having assumed our nature should therein satisfie his justice and appease his wrath ; and having performed perfect obedience for us , and given himself a ransome for our sinnes , should ascend into heaven , and there sitting at the right hand of the Father should make intercession for us , that both the persons of such as believe in him and their prayers which call upon God in his name should be accepted of him . But as in the former points we were forced to prove two things , not onely that God is to be invocated , but that he alone is to be called upon , and not Saints and Angels ; so in this we are by the like superstition of the Papists compelled to demonstrate two things : first , that Christ is the onely Mediatour of intercession ; and secondly , that we are alwayes to call upon God in his name . For as they invocate others besides God , and so are indeed worshippers of more gods ; so have they appointed other mediatours and intercessours besides Christ. And the reason is alike in both . But the Apostle teacheth us , That as there is but one God , so there is but one Mediatour between God and man , the man Christ. The Papists make two sorts of mediatours , the one of redemption , the other of intercession ; and they do confesse in word that Christ is the onely Mediatour of redemption , but of intercession they adjoyn other mediatours unto him , viz. the Saints departed . Here therefore I will shew two things : 1. That they seem to acknowledge other mediatours of redemption , and so in deed overthrow that which in word they confesse ; 2. That none can be mediatour of intercession who is not also of redemption . For as touching the first ; in many of their authorized prayers they desire God to have mercie on them in forgiving their sinnes , and in giving unto them good things as well spirituall as temporall for the merits and intercession of the Saints ; and so plainly thrust the Saints into the office of Christ. And not onely so , but they invocate also the Saints as they do Christ to bestow good things upon them , and to avert evil from them , substituting them , as I have shewed before , into the room of the tutelar gods of the heathen . But let us see whether there be any mediatours of intercession who are not also of redemption . We denie not but that in a large sense they may be called mediatours and intercessours who are medii inter , namely between God and man. So Moses is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gal. 3. 19. Deut. 5. 5. and 27. 31. Pastours likewise and preachers , who are both the mouth of God to the people in preaching and of the people to God in prayer : But they are not in that sense intercessours as we acknowledge Christ , and the Papists do esteem the Saints , that we for their merits & intercession should hope to be heard . In like manner the Saints upon earth , who in mutuall charity do pray and make intercession one for another , as they are required 1. Tim. 2. 1. Jam. 5. 15 , 16. may be called intercessours , but such as whose intercession dependeth wholly upon the intercession of Christ , and whose prayers are alwayes made in his name . Why then may not the Saints in heaven be esteemed intercessours ? For the intercession of Saints departed there is no testimonie of Scripture . It is not to be doubted but that they do use to invocate the name of God by praise and thanksgiving , bearing a part ( as it were ) in the quire of Angels . And it is not unlikely but that they pray for that which is wanting unto them whilest their bodies sleep in the dust , that is , their full redemption ; that the number of the elect being accomplished , the Lord would hasten the second coming of Christ for their full redemption . In which prayer also they pray for us , as we also do for them ; and in regard thereof we are as well intercessours for them as they for us . It is also probable , that they being members of the same mysticall bodie , indued with perfect charitie , do in generall pray for their fellow-members upon earth . But that in particular they pray for any of us it is improbable , because they know not our persons , nor heare our prayers , nor understand our particular wants : or if they did , yet would it not follow that either we should pray to them , as I have shewed before , or that we should desire the Lord for their merits and intercessions to grant our desires . Neither is it to be doubted , but what praises or prayers they utter unto God , they offer them onely in the name and mediation of Christ , desiring that for his merits and intercession their invocation may be accepted . And in this sense Christ alone is the Mediatour of intercession . So Augustine speaking of those words of S. John , 1. Epist. 2. 1. saith , John doth not say , You have an advocate , for so should he separate himself from sinners : nor doth he say , You have me for a mediatour ( as Parmenianus in a certain place maketh the Bishop a mediatour between God and the people ) for then what good and faithfull Christian could indure him ? who would look upon him as an Apostle of Christ and not as Antichrist ? And again , All Christians do mutually commend themselves unto God in their prayers : pro quo autem nullus interpellat sed ipse pro omnibus , hic unus verúsque mediator est : that is , but for whom none intercedeth but he for all , he alone is the true Mediatour . Now that Christ is the onely Mediatour of intercession as wel as of redemption it is evident ; because these being the two parts of his mediation , and not two sorts of Mediatours ; the latter of intercession dependeth on the other of redemption , as being the representation of it unto God , and the application thereof to the faithfull : the dignitie , I say , efficacy and vertue of his intercession dependeth on the merits of redemption . For had Christ not been the Mediatour of redemption he could not have been the Mediatour of intercession . For when it is said that Christ maketh intercession for us in heaven , we are not thus to understand it , that he falleth down upon his knees and prayeth to God for us ( John 16. 26. I say not unto you that I will pray the Father for you ) but that sitting at the right hand of his Father he representeth his own merits unto him , and offereth the prayers of the faithfull unto God perfumed with the odours of his own sacrifice , as he is described , Revel . 8. 3 , 4. So Anselme in Rom. 8. Vnigenitum Filium pro hominibus interpellare , est apud coaeternum Patrem seipsum hominem demonstrare : The onely begotten Sonne is said to make intercession for men , when he sheweth himself man before his coeternall Father . And the Apostle describeth his intercession to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : his appearing in the presence of God for us , Heb. 9. 24. The holy Ghost therefore joyneth both the parts together , 1. Tim. 2. 5. where speaking professedly of prayers , and saying that Christ is the onely Mediatour between God and man , he addeth , who gave himself a ransome for all . So 1. John 2. 1 , 2. If any man sinne we have an advocate Christ Jesus the righteous , & he is the propitiation for our sins . He onely is the advocate , because he onely can plead his merits for us . He onely is perfectly & fully just , he onely is the propitiation for our sinnes . And as he is the onely Intercessour because he is the onely Saviour , Acts 4. 12. so is he the perfect Saviour , because he ever liveth to make intercession for us , Heb. 7. 25. For whereas they ordain other intercessours for whose sake they desire to be heard , they do it altogether without warrant of Scriptures , wherein there is no doctrine , no precept , no promise , no example to warrant it : and consequently such prayer cannot be made in faith , neither can it please God. And with what forehead can they take from Christ his office and the honour thereof which he purchased with his bloud , and without any warrant from him assigne it to others : as though Christ having for a short time exercised the office of mediation , should to the end of the world have resigned it to his servants . But the holy Ghost teacheth the contrary Heb. 7. 25. that Christ is therefore able perfectly and fully , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to save those which by him do come to God , because he liveth ever to make intercession for them . Yea , the Scripture every where directeth us unto Christ and to no other mediatour , and therefore to no other must we flie , Ephes. 3. 12. Heb. 4. 16. and 7. 19. Christ is the onely way and the onely accesse unto God : Those that leave this way and this accesse , they have no way nor accesse to God with hope or comfort ; or if any will go to God any other way , in stead of a throne of grace they shall find a tribunall of justice and terrour , and in stead of a mercifull Father a just & terrible Judge . Our Saviour Christ in plain terms saith , John 14. 6. No man cometh to the Father but by me : and the Apostle , 1. Tim. 2. 5. That as there is but one God , so but one Mediatour between God and man , the man Christ , who is both God and man. For as S. Augustine , The Mediatour between God and man ought to have something like to God , something like to man , lest being in both like to men he should be farre from God , or being in both like to God he should be farre from men , and so ●…hould be no Mediatour . But Christ alone is both God and man , and therefore he alone is Mediatour . The high Priest in the law was a type of Christ : but the high Priest in type was mediatour both of redemption and expiation in offering sacrifices , and of intercession in making prayers for the people ; to which purpose bearing the names of the twelve tribes , he entred into the holy place to make intercession for them ; therein representing Christ , who being entred into the heavenly sanctuary maketh intercession for us . But to what purpose do they flie to other mediatours ? is it because the mediation of Christ is not sufficient ? or is it because the Saints are in greater favour with God ? or lastly , because the Saints are more favourable to us then our Saviour Christ ? If the first , they denie Christ to be a perfect Saviour , which the Apostle affirmeth Heb. 7. 25. If the second , they denie him to be the Sonne of God in whom he is well pleased with the Saints themselves . If the third , they deny him to be their loving and mercifull Saviour , who hath loved us with the greatest love , unto which the love of the Saints being compared is as a little spark to agreat flame , or a drop of water to the great sea . He took our nature and infirmities , that he might have compassion on us , Heb. 2. 17 , 18. and 4. 15 , 16. He graciously inviteth us to come unto him , and who do come he promlseth not to reject , Matth. 11. 28. John 6. 37. Injurious therefore and blasphemous are they against Christ , esteeming him as austere , and seeking to the Saints as more propitious ; especially when they commit the administration of justice to Christ , and of mercy to his mother ; and therefore appeal from the tribunal of his justice to the throne of his mothers mercy . But besides the horrible superstition and idolatry , besides the sacrilegious injurie offered unto Christ , besides their own infidelitie and unthankfulnesse towards Christ , it is extreme folly and madnesse rather to seek to other mediatours , seeing in Christ nothing is wanting which is required in a perfect Mediatour . For by his all-sufficient merits he hath satisfied the justice of God , so that for his merits we may trust to be heard : He is in highest favour with God , in whom the Lord graciously accepteth whomsoever he loveth ; & therefore we may be bold to pray that for his sake we may be heard : He heareth our prayers & is acquainted with our persons and wants , and he is most gracious and favourable in commending our suits unto God : He hath commanded us to call upon God in his name , and hath promised that we shall obtein : Whereas the Saints have no merits to plead for themselves , and much lesse for others , but those of Christ. In Christ they are loved and graciously accepted . They heare not our prayers , neither are acquainted with our persons or wants ; and all the love they have is but a small reflexion of the beams of Christs love shed abroad in their hearts by the holy Ghost : neither have they either by commandment or promise moved us to seek to their mediation , but alwayes have directed us unto Christ. If it be objected , That for Abrahams or Davids fake the Lord is said or requested to do something ; In these examples not the merits of those Saints , but the covenant of grace which the Lord made with them is interposed . If they plead antiquitie for their using the mediation of Saints , the first that brought in this superstition into the East-churches was Petrus Cirapheus the heretick , about the yeare 500 , and in the West Gregory about the yeare 600. The Scriptures in this case give us the like counsel to that which was given to Themistocles : For having occasion to use the favour of Admetus the King of the Molossi , who was offended with him , he asked counsel of the Queen how he might obtein the Kings favour ; and being instructed by her , when the King returned from the Temple , held the Kings sonne between his arms , as desiring that for his sake he would receive him into favour , by which means the King was pacified towards him . CHAP. XV. That we must pray onely in the name of Christ. BUt to leave them . For our own instruction we are to learn , that we are alwayes to call upon God in the name of Christ. Now they are said to pray in the name of Christ , who believing in him and reposing their affiance in the merits and intercession of Christ , do desire the Lord that not respecting their own unworthinesse or demerits , he would be pleased to heare them for Christs sake , and for his merits and intercession accept of their prayers . The which includeth two things : 1. A desire that for Christs sake we may be heard . 2. A belief that for Christs sake we shall be heard . Of the desire we are here to speak ; of the belief or faith afterwards . That we are thus to pray in the name of Christ , is proved , 1. by the commandment of Christ , John 16. 24. 2. by his promise , John 16. 23. and 14. 13 , 14. 3. by his prediction , John 16. 26. 4. by the practice of the faithfull not onely since the ascension of Christ , who have alwayes used to conclude their prayers with this clause , per Dominum nostrum Jesum Christum , through our Lord Jesus Christ ; but also before the incarnation , Dan. 9. 17. for the Lords sake . And this was diversly figured in the law . For 1. Whereas by the propitiatory which covered the ark Christ was represented , therefore the faithfull when they were to pray turned their face towards the place where the ark remained . 2. Hereunto tended their sacrifices , which were a figure of Christs sacrifice , that for the merit thereof the prayers of them which did offer the sacrifice might be accepted . 3. Thirdly , as the high Priest once a yeare entred the sanctuary , bearing on his shoulders the names and on his breast twelve stones the tokens of the twelve tribes , prayed for the people , who stood in the courts of the house : even so Christ being entred into the heavenly sanctuary maketh intercession for us , Heb. 10. 19. Apoc. 8. 3 , 4. Therefore as Augustine saith , If you require a priest , he is above the heavens , where he maketh intercession for thee who in earth died for thee . He is the onely way by whom we have accesse unto God , John 14. 6. he is the onely Mediatour by whom we have accesse with boldnesse , Ephes. 3. 12. he alone in whom God is well pleased with us , and appeased towards us , Rom. 3. 25. so that coming in his name , neither the sense of the dreadfull majestie of God , nor the conscience of our own unworthinesse shall dismay us . He is the altar , Heb. 13. 10. on which the sacrifice of our prayer or praise being offered is thereby sanctified , vers . 15. He is , as Ambrose saith , our mouth by which we speak unto the Father , our eye by whom we see the Father , our right hand by which we offer our selves to the Father , without whose intercession neither we nor the Saints have ought to do with God. And herein especially the prayers of true Christians do differ from the prayers of others , that we call upon God in the name and mediation of Christ alone . The use of all is , Heb. 4. 16. and 10. 19. that seeing we have such an high Priest who maketh intercession for us , that we should with boldnesse and assurance of faith offer up our prayers unto God : For 1. the Spirit of Christ helpeth our infirmities , Rom. 8. 26. 2. God the Father justifieth and accepteth of us in Christ , v. 33. Who therefore shall lay any thing to our charge ? who can condemn us seeing Christ died for our sinnes and rose again for our justification , and now sitteth at the right hand of God making intercession for us , v. 34. and with the odours of his own sacrifice perfumeth our prayers , making them acceptable unto God , Revel . 8. 3 , 4. CHAP. XVI . Of the manner how we are to call upon God. IN the fourth place we are to intreat of the manner how we are to call upon God. The manner is set down Rom. 8. 27. according to God , that is , as S. John speaketh , according to the will of God , 1. John 5. 14. So I said in the definition , That invocation is a religious speech of the faithfull made unto God in the name of Christ according to the will of God : where by the will of God we are to understand , not his secret will and counsel which we know not , but his will revealed in his word . Prayer is therefore made according to the will of God , when in our prayer those things are performed which God in his word prescribeth to be performed in prayer . This and the former point are of great moment : for when a man prayeth and is not heard , it is , as Bernard saith , because aut praeter verbum petis , aut propter verbum non petis , that is , because thou prayest either beside the word or not for the word ; whereas on the other side we have this confidence in him , that if we ask any thing according to his will he heareth us , 1. John 5. 14 , 15. Now for the manner of prayer there are duties to be performed not onely in the action it self , but also out of the action , that is to say , both before and after . In the action of invocation the duties respecting the manner belong either to the internall form or externall . The former are the inward duties of the soul , the latter the outward speech and gesture of the bodie . Unto the speech referre words quantitie . qualitie . voice . In the soul we are to consider what is required first in generall , and then in particular . In generall it is required that our invocation be a speech of the soul : and therefore as I said in the beginning , some define prayer that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the communication of the soul with God : Others , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the ascending of the mind unto God. David expresseth his prayer to be a lifting up of his soul unto God , Psal. 25. 1. and 86. 4. and elsewhere he calleth it a pouring forth of the soul before the Lord ; as Anna also speaketh , 1. Sam. 1. 15. So that true prayer is not the lifting up of the voice , of the eyes , or hands alone ; but a lifting up of the heart with the hands unto God that is in the heavens , Lam. 3. 41. To the same purpose in the Scriptures we are directed to pray in the heart , Col. 3. 16. and in the spirit , that is , the soul , Ephes. 6. 18. to pray with the whole heart , Psal. 111. 1. that is , with an upright heart , Psal. 119. 7. with unfeigned lips , Psal. 17. 1. in truth , that is , in sinceritie and uprightnesse of heart , Psal. 145. 18. The necessitie of this praying in truth appeareth , 1. By testimonie of our Saviour Christ , John 4. 24. God is a spirit , and they that worship him must worship him in spirit and truth : 2. By all those testimonies even now cited , wherein we are stirred up to lift up our hearts and to poure forth oursouls , &c. 3. If the Apostle require servants to perform their duties to their masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as unto the Lord ; how much more is it our duty to the Lord himself to perform our service from our hearts ? 4. The uprightnesse and sinceritie of the heart is the soundnesse of all our worship and service of God , without which it is hypocrisie : therefore David professeth that he would call upon God with an upright heart , Psal. 119. 7. and with lips unfeigned , Psal. 17. 1. and to the same purpose we are exhorted to seek the Lord with an upright heart , Deut. 4. 29. Jer. 29. 13. 5. The promise of hearing our prayer is restrained to this praying in truth : Psal. 145. 18. The Lord is near to all that call upon him , to all that call upon him in truth : for bodily exercise profiteth little , 1. Tim. 4. 8. and the Lord respecteth especially the voice of the heart . As for those that call upon him with their lips and not with their hearts , the Lord abhorreth their prayer , and taketh himself to be abused by them , and therefore he reproveth them by his Prophet Isaiah , chap. 29. 13. This people cometh near me with their lips , but their heart is farre from me : and elsewhere he complaineth of the hypocrites of his people , that when they howled unto him they cried not with their hearts , which he calleth speaking lies , Hos. 7. 13 , 14. for what else doth a man but lie when he speaketh otherwise then he thinketh ? This divorce of the heart and the tongue in all speech , even betwixt men , is detestable : Psal. 12. 2. it is called speaking with a heart and a heart : But when men speak so unto God it is ridiculous and impious : ridiculous , because they go about to deceive God , who beholding he heart as well as the tongue , seeth them dance as it were in a net : impious , because it is not to lie unto men but unto God. Both which folly and impietie the Psalmist noteth in the Israelites , Psal. 78. 36. That when the hand of God was upon them slaying divers of them , they sought him and called upon him : neverthelesse they did flatter , or go about to deceive him , with their mouth , and they lied unto him with their tongues ; for their heart was not right with him . Here therefore two faults are to be avoided : the one , praying with feigned lips ; the other , praying with wandring thoughts . He is said to pray with feigned lips whose lips agree not with his heart , nor his words with his desires and thoughts : So saith Beda , Labiis dolosis or at quis , cùm vox oris non convenit voci cordis ; A man prayeth with deceitfull lips , when the voice of the mouth agreeth not with the voice of the heart . This is to pray with an heart and an heart , and thus prayeth every one which asketh that with his mouth which he doth not desire with his heart , and pretendeth that in his prayer which he doth not intend , which promiseth that in his prayer which he meaneth not to perform , or praiseth God for that whereof his conscience doth not acknowledge either God to be the giver or himself the receiver . This is the condition of all impenitent sinners , to play the hypocrites before God in all their prayers concerning spirituall things . We must learn therefore with David to pray with unfeigned lips , Psal. 17. 1. and to praise God with an upright heart , Psal. 119. 7. For if it be the propertie of a sound Christian , to speak unto his neighbour the truth which is in his heart , Psal. 15. how much more shall we think it to be our dutie when we call upon God who trieth the heart and searcheth the reins , to speak from the ground of our hearts . And if we will not stick to speak dissemblingly unto the Lord , who seeth our thoughts long before , Psal. 139. 2. what hope is there that we will make conscience to speak the truth unto men , who see no further then our mouthes ? Let us therefore avoiding this leaven of hypocrisie , which sowreth our prayers , imbrace integrity and uprightnesse of heart , setting the Lord before our eyes , and behaving our selves in our prayer as those who sought to approve themselves to him who trieth the heart . Thus seeking the Lord with upright hearts we shall be sure to find him , and calling upon him in truth we shall obtein our desires . The second thing to be avoided is praying with wandring thoughts : Which fault ariseth partly from the suggestions of Satan , who is most busie to withdraw our minds from this heavenly exercise ; partly from our own spirituall sluggishnesse and carnall securitie , and the worldly vanitie of our minds ; whereby it cometh to passe that we behave our selves as those who neither have reverence of the majesty of God to whom we speak , nor sense of those things whereof we speak : For if we considered that we are speaking to the most mighty and glorious God , could we imagine that we ought to think of any thing rather then of that which we speak unto him ? Do not men ( as it were ) gather their wi●…s and cogitations together , so that no part thereof be derived to any thing else , when they do speak before any whom they do reverence ? Or if our affections were unfeignedly set upon those heavenly things whereof we speak , would we suffer our cogitations to wander about trifles on the 〈◊〉 Wherefore as at all other times so especially when we pray we must ( as the Wise man adviseth ) above all observations observe and keep our hearts , Prov. 4. 23. that they wander not from God , ( for , as Bernard saith , nihil corde fugacius , nothing is more fugitive then the heart ) and that with David , 2. Sam. 7. 27. we may find our heart to call upon God. And to the same purpose let us pray , that as at all times so especially in prayer the Lord would knit our hearts unto him , Psal. 86. 11. that they go not astray after vanities . Let us resist the suggestions of Satan , let us shake off our own sluggishnesse ; and to that end let us set before us the infinite majestie of God to whom we speak , the excellencie and necessitie of those graces for which we pray and give thanks : l●…t us also pray with David , Psal. 141. 3. that the Lord would set a watch before our mouthes , and keep the doore of our lips , that neither our minds go a whoring after vanities , nor our tongues , which should be as the pen of a ready writer , be rash to utter any thing before God ; and to utter nothing but that which the min●… doth indite . And therefore we must take heed that the speech of the mouth do not go before but alwayes follow the conceit of the mind . For many times it cometh to passe , that as the musicians fingers will run over a song which he hath been used to play although his mind be otherwise occupied , so in prayer the tongue will run over that form of words which it hath been used to utter , though the mind be roving about other matters . But this ought not so to be : for howsoever the Schoolmen do not require an actuall intention of the mind in prayer , but onely a purpose to pray in the beginning ( therein framing their doctrine to their practice , and not their practice to Gods word ) yet seeing this kind of prayer proceedeth from the mouth and not from the heart , it is but lip ▪ labour in the sight of God. For as Cyprian saith , Quae est enim segnitia abalienari & capi ineptis cogitationibus & profanis cùm Deum deprecaris , quasi sit aliud quod magis debeas cogitare , quàm quod cum Deo loquaris ? Quomodo t●… audiri à Deo postulas , cùm te●…ipse non audias ? Vis enim Deum memorem tui ▪ cùm rogas , eùm tu ipse memor tui non sis ? that is , What a negligent sloth is this , to be alienated and carried away with foolish cogitations and profane when thou prayest unto God , as though there were something else which thou oughtest rather to think on then of that whereof thou speakest with God ? How dost thou desire that God should heare thee , when as thou dost not h●…are thy self ? For wilt thou have God mindfull of thee when thou askest , seeing thou art not mindfull of thy self ? And so G. Baldwin ; Quomodo se audiri postulat ●…ui seipsum non audit & quidloquatur ignorat ? Nunquam enim orare dicitur qui flexis genibus orat , si vagatione distrahatur . Nihil igitur aliud cogitare debet animus orantis quàm quod precatur : that is , How doth he desire to be heard who doth not heare himself , & is ignorant of what he speaketh ? For he cannot be said to pray who prayeth with bended knees , if he be distracted with wandring thoughts : and therefore the mind of him that prayeth ought to think of nothing else then what is prayed . And likewise Chrysostome , Si corpore humi prostrato & ore incassum nugante mens totam domum & forum circumeat , quomodo talis dicere poterit , quòd in conspectu Dei precatus sit ? Nam orat in conspectu Dei totam colligens animamsuam & nil habens cum terra commune , sed in ipsum se transferens coelum , & omnem ex animo pellens humanam cogitationem : that is , If the bodie lying prostrate upon the ground and the mouth vainly trifling the mind wandreth throughout the whole house and market , how can such a one say that he prayeth in Gods sight ? For he prayeth in the sight of God who recollecteth his whole soul , that he may have nothing to do with the earth , but may wholly raise himself into heaven , and banish all humane cogitations out of his mind . And to conclude , let the absurditie of the fault it self , and the grosse abusing of the majestie of God , breed in us a lothing of this fault and a care to shun it . For when at any time our minds have wandred in prayer , let us endeavour to joyn into one speech the prayer of the mouth and the speech of the heart , both which do sound in the eares of the Lord , and then consider whether we would make such a speech , I say nor , according to Malachi's rule , to our Prince , but , to any man whom we regard , which we are not abashed to offer unto the Lord. And thus have you heard the two faults opposed to praying in truth : whereof the former is a note of hypocrites and impenitent sinners ; the latter , though a foul fault and carefully to be avoided , yet incident to the children of God : For even in this sense the best of us may complain with David that our heart forsaketh us , Psal. 40. 12. and as Augustine citeth out of Ambrose ; Ipso in tempore quo elevare mentem paramus , insertis inanibus cogitationibus adterrena plerunque dejicimur : In the very time wherein we indeavour to lift up our minds , vain thoughts being inserted we are for the most part cast down unto earthly things . Wherein if we please our selves and are satisfied with such wandring prayers , as though su●…h wandring thoughts were not to be regarded , as the Schoolmen teach , we also play the hypocrites in our prayers , and speak in vain in the aire without fruit or efficacie ; for such a prayer is dead and withour life . But if we come with upright hearts , intending a religious service unto God , though sometimes our devotions be hindred with wandring thoughts , yet if we be grieved for them and pray and strive against them , this infirmitie through Gods mercy and intercession of Christ shall not be imputed unto us . CHAP. XVII . Of knowledge which is required necessarily in prayer . THus much of that which is generally required in the soul : Now let us see what is more particularly required in the mind and in the heart . In the mind two things are required , Knowledge and Faith. Knowledge 1. Of God to whom we pray , and of his will according to which we are to pray ; 2. Of that which we in our invocation do utter in the presence of God. First , there is required knowledge and acknowledgement of the true God , and of Jesus Christ whom he hath sent : otherwise we are subject to the censure of our Saviour given to the Samaritanes , John 4. 22. You worship you know not what . First we must know God before we can believe in him , and we must believe in him or else we cannot call upon him , Rom. 10. 14. Therefore David exhorteth his sonne Solomon , ●… . Chron. 28. 9. first to know , then to worship the God of his fathers with a willing mind and an upright heart . For all worship of God which is not guided by knowledge is mere will-worship and superstition . Neither is that to be accounted religion or pietie which proceedeth from ignorance ; as the Papists hold ignorance to be the mother of devotion . But that devotion is blind superstition . Knowledge is as it were the 〈◊〉 which guideth us in the right way of serving God according to his word , without which we wander into will-worship and superstitious inventions . And theresore as of God there is knowledge required , so also of his will revealed in his word : For we can have no assurance that we shall be heard , unlesse we pray according to his will , 1. John 5. 14. Neither can we pray according to his will , unlesse in some measure we do know it , Col. 3. 16. Secondly , there is required knowledge and understanding of that which we do pray ; otherwise we are subject to our Saviours reproof , Matth. 20. 22. You ask you know not what . Prayer not understood is the lifting up of the voice , and not of the soul unto God , and a pouring forth of our breath and speaking into the aire , and not a pouring forth of our hearts and souls unto the Lord : for as Augustine saith ; Seeing as it is Psal. 89. 16. Beatus populus qui intelligit jubilationem . Curramus ergò ( saith he ) ad hanc beatitudinem , intelligamus jubilationem , non eam sin●… intellectu fundamus . Quid opus est jubilare & non intelligere jubilationem ? ut vox nostra sola jubile●… , & cor non jubilet ? Sonus enim cordis intellectus est : that is , Blessed is the people which understandeth the joyfull sound . Let us therefore haste ( saith he ) after this happinesse , let us understand this joyfull sound , and not vent it our without understanding . What use is there of a joyfull sound and not to understand it ? that our voice onely should make this joyfull sound , and not our heart ? For the sound of the heart is understanding . Wherefore the Apostle , Col. 3. 16. exhorteth us that the word of God dwell in us plenteously in all wisdome , teaching and admonishing our selves in psalmes and hymnes and spirituall songs , singing with grace in our hearts to the Lord. Where the Apostle as he doth in generall require in every Christian a plentifull knowledge of the word of God to direct him in his worship of God , so he teacheth us the use of our Psalmes and songs which we sing unto the Lord , to wit , that we and those that heare us may be instructed and edified thereby , which without understanding of that which is said cannot be done , as the Apostle sheweth , 1. Cor. 14. And to the same effect doth the Prophet David exhort us , Psal. 47. 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which words though diversly translated do in every sense require understanding in those that call upon God : whether you read it , Sing praises every one that hath understanding , or sing praises understanding by , or with understanding , or ( as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifi●…th , as appeareth by the titles of divers psalmes ) sing a Psalme of instruction whereby you may ( according to the exhortation of the Apostle , Col. 3. ) instruct and edifie your selves and others . Here therefore two sorts of men are condemned : the first of those who pray in an unknown tongue ; the second of them who praying in their own tongue do not understand their own prayer . The former fault is commited in the Church of Rome both in publick and private prayers . And first for publick , the Church of Rome hath ordained that all the publick Divine service in the West-churches should be done in the Latine tongue . And although this their practice be directly repugnant to the word of God , and contrary to common sense and rea●…on , yet they do not onely stiffly retein and maintein it , but also pronounce Anathema against him that shall say that the Divine service ought onely to be celebrated in the vulgar tongue : and yet this expressely is the doctrine of the Apostle , 1. Cor. 14. From whence I reason thus : First , That which the Lord by his Apostle hath commanded to be done , that is necessarily to be observed : But the Lord by his Apostle hath commanded that the sacred service should be done in a language known , and not in a strange language unknown to the people . For what he there teacheth he testifieth that they were the commandments of God , v. 37. But let us heare the Popish shifts used to avoid the force of this testimonie . 1. That the Apostle speaketh not of prayer but of preaching and exhortation , which they confesse are to be made in a known tongue , otherwise that they are unprofitable and edifie not . Why then by the same reason do they not reade the holy Scriptures in a known tongue unto the people , but hide the light of Gods word under the bushel of a strange language ? But I answer , That the Apostle speaketh of the whole Divine service of God , the Church as well praying and praysing of God , as preaching and prophesying , v. 14 , 15 , 16 , 17. 2. Yea , but the Apostle speaketh of such as having the gifts of tongues , did pray in a tongue which themselves knew not ; and of them he saith , that in their spirit , that is , in their affection , they pray ; but their mind , not understanding what they say , is unfruitfull , namely to themselves . It is not credible that they which had the gift of tongues did not understand the language which they spake ( though some of the Fathers have so conceived ) for that had been an unprofitable gift to them and others . Chrysostome in 1. Cor. 14. Homil. 35. You will say , Doth the tongue edifie no bodie ? Not so . For he that speaketh , saith he , with tongues edifieth himself , v. 4. which verily cannot be except he understand what he saith . Neither is it the Apostles meaning , that his understanding is unprofitable to himself ( as Bellarmine affirmeth ) for he saith that he edifieth himself , but to the hearers who understand him not . Neither is it to pray in the spirit in that place , to pray in affection without understanding himself : but to pray in the spirit , is to pray in the closet of a mans soul , being not understood of others ; and to pray with understanding , is to pray that others may understand . So the Apostle seemeth to expound the phrase v. 19. In the Church I had rather speak five words with my understanding , that I might teach others also , then ten thousand words in an unknown tongue . Secondly , the people of necessitie ought to understand the publick prayers made in the Church : therefore they ought to be made in a language known to them . The antecedent is denied by the Papists under this pretense ; Publick prayer is made not to the people , but to God for the people , which may be as available for them in an other language as in their own . If God understood or regarded no language but Latine , there were some shew of reason in this answer : but all tongues are alike known & esteemed of God ; and he is no accepter of persons , much lesse of tongues . Again , publick prayer as it is made for the people , so it is the prayer of the congregation ; and we shall prove that every one ought to understand his own prayer . The Minister doth pray , but the people ought to concurre with him in their prayers , and to give their consent thereunto by saying , Amen : which they cannot do if they understand not what is said , v. 16. Else when thou shalt blesse in the spirit , how shall he which occupieth the room of the unlearned say Amen at thy giving of thanks , seeing he understandeth not what thou sayest ? But the Papists say , That the Apostle meaneth not every one unlearned in the Laitie , but the clerk of the Church , who supplieth the place of the Laitie . But the words do signifie not him who supplyeth the place or stead , but he that filleth or occupieth the place of the unlearned , that is to say , one of that rank , and so is expounded by the Greek Fathers . Moreover , why is speech used at all in publick prayer ? and why do the people assemble themselves thereunto ? For speech is not needfull in respect of God , who searcheth the heart ; neither is the presence of the people necessarie at a prayer which is onely made for them : but words in publick prayer are used that the people both might be guided and edified , and also that they might joyn with the speaker and adde their consent , in which respect also their presence , is necessary . So Augustine , Opus est locutione in publicis precibus , non ut Deus sed ut homines audiant : Speech is needfull in publick prayers , not that God but that men may heare . But that the people ought to understand the publick prayers , I prove , 1. Because , as I have said , it is their prayer , whereunto also they are are to give their consent , which the Apostle saith they cannot do unlesse they understand what is spoken , v. 16. 2. Prayer uttered in a language unknown is unprofitable to the congregation , as the Apostle saith ; If I come to you speaking with tongues , what shall I profit you ? v. 6. such an one speaketh in the aire , v. 9. that is , saith the Greek Scholiast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in vain and unprofitably ; & , his understanding is unprofitable , v. 14. So Basil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , When as the words of the prayer are not understood of those that are present , the understanding is without fruit , so that no man so prayeth with the profit of another . So Oecumenius ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We are not unprofitable unto you . Thirdly , all things must be done to edification : Which generall the Apostle applyeth to this particular , v. 26. For it is a most true saying of Augustine , Nemo ●…dificatur audiendo quod non intelligit : No man is edified by hearing that which he doth not understand . Fourthly , all things must be done decently and in order , v. 40. But when publick prayers are made in an unknown language , there happeneth much disorder and confusion , like that of Babel . The Minister though he speak Latine is a barbarian to the people , and the people to the Minister , v. 11. If I know not the meaning of the voyce , I shall be to him that speaketh a barbarian , and he that speaketh shall be a barbarian unto me ; not simply , but to me , saith Chrysostome . Hierome truly saith , Omnis sermo qui non intelligitur barbarus judicatur : All speech not understood is deemed barbarous . So Ovid in banishment , Barbarus hîc ego sum , quia non intelligor ulli , I am barbarous here , because I am not understood by any . 2. The minister and people meeting to publick prayer use not publick prayer but private , for it is not the place but the congregation that maketh it publick . But the minister praying in an unknown language , his prayer is private ; and the people when they do pray at all , betake themselves to their private devotions . Hereunto adde examples and precedents . For the Patriarchs and Prophets under the law , the Apostles and Primitive Church did alwayes pray in a known tongue . Neither can any sound testimonie or approved example be produced to the contrary for six hundred yeares after Christ. Vitalicus the Pope about the yeare 666 , which is the number of the beast whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is thought to have been the first authour of this ordinance , concerning Divine service to be done in Latine . Origen saith , That every nation in their mother tongue make their prayers unto God and yield him due praises . So Basil , Epist. 63. ad cler . Neocaesar . And to the examples of the ancient Church we may adde the practice not onely of the reformed Churches , but also of the Ethiopians and Egyptians , Syrians , Armenians , Moscovites , Moravians , and Sclavonians ; all which at this day observe the ancient form of praying in their vulgar languages . De Cyrillo Moraviorum praesule , qui vixit 900 , Aeneas Sylvius Hist. Bohem. cap. 13. scribit , Ferunt Cyrillum cùm Romae ageret Pontifici supplicasse ut Sclavorum linguâ ejus gentis hominibus quam baptizaverat rem Divinam faciens uti posset . De qua re dum in sacro senatu disputaretur , esséntque non pauci qui contradicerent , auditam vocem tanquam de coelo in h●…c verba missam , OMNIS SPIRITUS LAUDET DOMINUM , ET OMNIS LINGUA CONFITEATUR EI. Indéque datum Cyrillo indultum , &c. They report that Cyrill when he was at Rome sued unto the Bishop , that executing Divine service he might use the tongue of the Sclavonians to the men of that nation which he had baptized . About which when they disputed in the sacred senate , and there were many that gainsaid it , a voice sent as it were from heaven was heard uttering these words , Let every spirit praise the Lord , and let every tongue confesse unto him . And so Cyrills suit was granted , &c. And yet will the Papists be counted Catholicks , who in this point , as in many more , go against the practice and doctrine universall of the Primitive Church for six hundred yeares after Christ. But , say they , the Latine tongue doth better become the majestie of the Divine service , which is diminished in vulgar languages . The commendation of prayer consisteth not in the language , whereof there is no difference to be made in respect of God , but in the sense of the words and devotion of him that prayeth . That which the Apostle speaketh against praying in unknown tongues , is as much verified concerning the Latine tongue , in respect of them which understand it not , as concerning any other . Yea , but holy mysteries are not to be communicated to the vulgar , nor precious stones are to be cast unto dogs and hogs . But holy mysteries are to be expounded to the people of God ; who may not be compared to dogs or swine , by whom are meant profane persons and scorners of religion . But since prayers have been made in vulgar tongues devotion is waxed colder in those parts and religion decayed . Many are made worse by the preaching of the Gospel ; and where best means are used , the people if they be not the better are the worse . In respect of them devotion is decayed , but in respect of all sound Christians it flourisheth . Neither was that true devotion or religion which they say by vulgar prayers is decayed , but will-worship and superstition , in which men are usually more fervent then in the profession of the truth . For such is the common hypocrisie of men , that when they think to satisfie the Lord with outward observations , they will be forward in that kind ; Micah 6. 7. Now as touching private prayers in an unknown tongue , it is certain that they which so pray do scarcely perform any dutie that is required , or exercise any grace which is to be shewed in prayer . For first , he prayeth without understanding , and therefore not as a man , but rather as an unreasonable creature , as Augustine saith ; Quid hoc sit quod in Psalmo dicitur , AB OCCULTIS MUNDA ME , intelligere debemus , ut humanâ ratione non quasi avium voce cantemus : Nam & merulae & psittaci & pici & hujusmodi volucres saepe ab hominibus docentur sonare quod nesciunt : What this should be which is said in the Psalme , Cleanse me from secret sins , we ought to understand , that we ought to sing with humane reason , and not ( as it were ) with the voice of birds : For even black-birds , parrots , pies , and such like birds are often taught by men to sound that which they do not understand . So Cassiod . in Psal. 46. Nemo sapienter facit quod non intelligit : No man doth wisely that which he understandeth not . 2. Neither doth he pray in spirit , but the prayer not understood is a mere lip-labour . The sound of the soul is the understanding . Neither is that any speech of the soul which it doth not understand , neither can they pray but with continuall wandring thoughts : For the mind will not attend that which it doth not understand : or if they do , they do but attend to the words , and not to the matter , which they do not understand . 3. As he which prayeth before others in a language unknown to them , his understanding is unprofitable to them , neither are they edified thereby ; so when a man prayeth in a language which himself understandeth not , his understanding is unfruitfull to himself . And as he which praying in an unknown tongue to others , is to them a barbarian ; so he which prayeth in a tongue which he doth not understand , is a barbarian to himself . 4. Neither can he pray with faith that his request shall be granted , when he knoweth not what his request is . 5. What reverence is here shewed to the majestie of God , when men presume to babble before him they know not what ? And what conceit have they of God , when they hope by such lip-labour to satisfie for their sinnes and to merit eternall life ? 6. How can men either ask with fervencie of spirit or give thanks with alacritie of heart when they do not so much as know whether they pray or give thanks ? 7. Bodily exercise profiteth little , 1. Tim. 4. 8. for God respecteth not the mouth but the heart : But this prayer in an unknown tongue is a mere bodily exercise ; and so in the church of Rome is usually injoyned to penitents as a penall work . 8. Battologie is to be avoided in prayer , Matth. 6. But this babbling and multiplying of prayers without understanding , especially joyned with numbring of them on their beads , as though by how much the more and longer so much more meritorious and satisfactorie , is most grosse battologie . I conclude with the Apostle , 1. Cor. 14. 37 , 38. If any man think himself to be a prophet or spirituall , let him acknowledge what the prophet hath written concerning the use of a known tongue in the service of God , to be the commandments of God : But if any , saith he , be ignorant let him be ignorant . The like may be said of those who praying in their mother-tongue , do not understand what they say . For the prayer which is made without understanding is also without faith , without feeling , without true devotion : neither is it a lifting up of the mind but of the voyce unto God , and a bare recitall of a set form of words without any inward grace ; such as parrots might be taught to make . Wherein many are so grosse that they use the Creed and the ten Commandments for prayers , and recite them with the like devotion as they do the Lords prayer . I deny not but that it is good for the simpler sort to meditate both of the Creed & of the Decalogue , the one conteining the summe of that which we are to believe , the other comprising the summe of that which we are to do ; & likewise to pray unto God that he would increase our faith in the one and our obedience to the other . But neither of both is to be used as a form of prayer , because in neither we do either ask any thing which we want , or give thanks for that which we have received . Let men therefore which would call upon God , labour for knowledge and understanding . For a prayer of five words ( such as was the Publicanes prayer , Deus , propitius esto mihi peccatori , God be mercifull unto me a sinner , uttered with understanding is better then a prayer of an houre long not understood . CHAP. XVIII . Of faith which is required in prayer . SEcondly , in the mind is required faith . For faith being a perswasion , and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the proper seat thereof is the mind . Howsoever it is to be granted , that where this sound perswasion and assurance is in the mind , it worketh affiance and hope in the heart , as a proper fruit and necessarie effect thereof . And therefore in the phrase of believing in this affiance is implyed . For to believe in God , is not onely to believe that there is a God , and that he is such an one as he hath revealed himself in his word , but also that he is such an one to me : as that the Father is my Father , &c. and consequently , that therefore I repose my trust and affiance in him . In invocation there is a double faith required : The one more generall , apprehending the main promise of the Gospel ; whereby we stand righteous before God in Christ , & whereby we are to be perswaded that both we and our prayers are accepted of God in Christ : The other more speciall , apprehending the speciall promises made to our prayers ; whereby we are perswaded that our speciall request shall be granted unto us . The former , because it doth generally belong to all invocation , as well thanksgiving as prayer , is now to be intreated of . The other specially belongeth to prayer , and therefore in the speciall doctrine of prayer is to be considered . The former is that perswasion or assurance of the soul , whereby we believing in Christ are in the same measure perswaded of Gods love towards us in Christ , and therefore are incouraged to come with confidence to the throne of grace , not doubting but that both we and our prayers are acceptable unto God in Christ , Heb. 4. 16. And this assurance of faith is grounded partly on the will and love of God , and partly on the merits and intercession of our Saviour Christ. On the will of God , 1. in generall , appearing in his commandments injoyning this dutie , and his gracious promises . For if God hath commanded us to call upon him , and hath graciously promised to heare us , why should we doubt but that this our service is acceptable unto him ? 1. Thess. 5. 17 , 18. Pray continually ; in all things give thanks : for this is the will of God ( the acceptable will of God in Christ ) concerning you . But chiefly on the promises of God is our faith to be grounded : Which promises are either generall ; and those not onely that he will heare and accept , but also graciously reward this exercise of piety performed to him , Matth. 6. 4. Godlinesse hath the promise both of this life and of that which is to come : or speciall , for the granting of that which we desire , as Gen. 32. 9 , 12. Exod. 32. 13. 2. Sam. 7. 27 , 28. 1. Chron. 17. 25. Secondly , in particular , that the thing which we either pray or praise be good ; as being referred to Gods glory and our good . For if it be not good , we are neither , if we have it not , to desire it , and much lesse to pray for it , nor if we have it to praise God as the authour and giver of it . We must have warrant in Gods word that the thing for which we call upon God be such as God hath promised to give , otherwise our prayer is turned into sinne . And in this sense the Apostle saith , Let every man be perswaded in his mind : for whatsoever is not of saith is sinne , Rom. 14. 23. Likewise our faith must be grounded on the love of God and goodnesse : First , in generall , that is , Psal. 5. 7. his bounty and readinesse to heare and reward all those that call upon him . Heb. 11. 6. Without faith it is impossible to please God : For he that cometh to God must believe that God is , and that he is a rewarder of them that seek him . Rom. 10. 12 , 13. The Lord is rich towards all that call upon him . Psal. 86. 5. Thou art plenteous in mercy to all that call upon thee . Isa. 65. 24. Secondly , in particular , to our selves in Christ : John 16. 27. Rom. 8. 32. and 5. 5. and 8. 15 , 16. Psal. 55. 16 , 17. I will call upon God , & the Lord will save me . Evening and morning and at noon will I pray , and he will heare my voice . Psal. 4. 3. The Lord will heare when I call unto him . Psal. 56. 9. When I cry unto thee , then shall mine enemies turn back : this I kn●…w , for God is for me . Psal. 86. 7. In the day of my trouble I will call upon thee , for thou wilt answer me . In the merits of Christ , whereby we are accepted , and in his intercession , whereby our prayers are made acceptable , Heb. 10. 22. And in this sense also we are to pray in the name of Christ , that is , not onely with desire that for Christs sake we may be heard , but also with perswasion and some measure of assurance that for Christs sake we shall be heard , John 16. 23. To call upon God in the name of Christ implyeth two things : 1. To desire that for Christs sake we may be heard ; 2. To believe that for Christs sake we shall be heard . That we are thus to pray in faith , appeareth both by testimonies & reasons . Rom. 10. 14. How shall they call upon him in whom they have not believed ? Heb. 11. 6. Without faith it is impossible to please God. For as Bernard saith , How shall be please God whom God doth not please ? for he that believeth not maketh God a liar . 1. God is to be worshipped with a willing mind and chearfull heart , 1. Chron. 28. 9. which cannot be done in prayer unlesse we be perswaded that our prayers are accepted of God. 2. There is no accesse unto God but by Christ , John 14. 6. nor to Christ but by faith . To come unto God , Heb. 11. 6. and unto Christ , is to believe in him , John 6. 35. Through Christ we have boldnesse and entrance with confidence ; but it is by faith in him . 3. What benefit we reap by Christ we receive by faith : For which cause the same benefits which we have by Christ are ascribed to faith : And therefore as without Christ we can do nothing , John 15. 5. nothing belonging to a spirituall life which may be acceptable to God : so without faith we can do nothing , and much lesse pray as we ought . For without faith we are without Christ , and by faith we are ingrafted into him . I believed , and therefore I spake : that is , with faith I called upon God , Psal. 116. 10. 4. It is the prayer of faith which is available and acceptable , Jam. 5. 15 , 16. 5. The promises made to prayer are to be understood with the condition of faith : Matth. 21. 22. If ye believe . Which may be understood of this more generall faith , or the speciall . This is hard to be performed by a sinfull man , &c. impossible to be performed by a Papist without speciall revelation . For he cometh in his own worthinesse ; yet knoweth not whether he be worthy or not . Qualis erit ista oratio , O Domine , ego quidem an exaudire me velis dubius sum : sed quia anxietate premor , ad te confugio ; & si dignus sum , mihi succurras . ? What a kind of prayer is this , O Lord , I am doubtfull whether thou wilt heare me or no : But because I am pressed with anxietie , I flie unto thee : and if I be worthy , help me ? Vide Calv. Instit. 3. 20. 12. But we know that in our selves we are unworthy , and yet believe that in Christ we are accepted . Our faith is grounded not on our own worthinesse in our selves , but on the love and promises of God , and on the merits and intercession of Christ. For though we be sinners in our selves , yet believing in Christ , God the Father justifieth us . Though we know not how to pray or what to ask as of our selves , yet God the Spirit maketh intercession for us , in helping our infirmities , and teaching us to pray according to God. And though our praiers be unperfect and unworthy to be offered to God , yet Christ our Saviour sitteth at the right hand of his Father making intercession for us , Rom. 8. 26 , 27 , 33 , 34. and perfuming the incense ( that is , the prayers of the faithfull ) with the odours of his own sacrifice , Revel . 8. 3. CHAP. XIX . Of Humility required in prayer . HItherto we have spoken of the mind : Now we are to enquire what is required in the heart . In the heart three things are requisite ; humilitie , reverence , and heartinesse : The first respecting our selves ; the second , God ; the third , the things for which we do invocate . For the first , That properly is said to be humile which is even with the ground . Where therefore it is required that we should humble our selves before the Lord when we call upon him , it is meant that we should abase our selves as it were to the ground , ( to which purpose the faithfull were wont in the Eastern Churches to cast themselves down to the ground when they called upon God ) laying aside all manner of conceit of our own worthinesse whereby we might be lifted up in our selves , and acknowledging our own nullitie and unworthinesse in our selves to appear in the presence of God. For compared unto God we are as nothing , or as lesse then nothing , Isa. 40. 17. And therefore when our Saviour took upon him our nature , he is said as it were to have annihilated himself , Phil. 2. 7. For this cause prayer in Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which hath affinitie with the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which fignifieth to fall or cast down our selves : To teach us to humble our selves before God when we call upon him . And to the same purpose Augustine defineth prayer thus , Oratio est mentis devotio , i. conversio in Deum per pium & humilem affectum : Prayer is the devotion of the mind , that is , a conversion unto God by an holy and humble affection . How necessary and profitable this is , to be indued with humility when we call upon God , may appear both by the testimonies of Gods word and examples of the godly . Psal. 10. 17. Lord , thou hearest the prayer of the humble : thou wilt prepare their heart ; thou wil●… cause thine eare to heare . Psal. 7. 12. He forgetteth not the cry of the humble . Luke 18. 9. our Saviour telleth us a parable of a Pharisee and a Publicane which went to pray : The Pharisee cometh in a conceit of his own worthinesse ; the Publicane , in conscience of his sinfulnesse : The Pharisee in a brave manner thanketh God that he was not a sinner like other men ; the Publicane in most humble manner acknowledgeth himself to be a sinner , and craveth pardon for his sin . But what was the issue of their prayer ? Which speedeth better ? the humble sinner , or the proud justitiarie ? The Publicane goeth home justified ; the Pharisee remaineth in his sin : according to that John 9. 41. And the reason is , because , as our Saviour saith , every one that exalteth himself shall be brought low , and he that humbleth himself shall be exalted . To this accordeth Psal. 138. 6. The Lord is high , yet he beholdeth the lowly : but the proud he knoweth a farre off . Psal. 51. 17. The sacrifices of the Lord ( that is , that which he esteemeth above all sacrifices ) are a contrite spirit : a broken and contrite heart he will not despise ; meaning , that he doth in speciall manner regard it . Esa. 66. 2. To him will I look , even to him that is poore and of a contrite spirit . Psal. 34. 18. The Lord is near to them that are of a broken heart , and saveth such as be of a contrite spirit . For thus saith the high and lofty one that inhabiteth eternity , whose name is holy , I dwell in the high and holy places , with him also that is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of them that be contrite , Esa. 57. 15. Ecclus 35. 17. The prayer of the humble pierceth the clouds , and will not depart till the most High shall behold to execute judgement , &c. But to speak more particularly : Humility hath the promise both of temporall benefits , Prov. 22. 4. The reward of humility is riches , glory , and life : and spirituall , Prov. 3. 34. grace ; Prov. 11. 4. wisdome ; Prov. 22. 4. the fear of God ; and finally , blessednesse , Matth. 5. 3. And therefore let us follow the counsel of James , chap. 4. 10. to cast down our selves before the Lord , and he will lift us up ; and of Peter , 1. epist. 5. 6. to deck our selves inwardly with lowlinesse of mind : for God resisteth the proud , and giveth grace to the humble . In the examples also of the godly we may observe that the most holy men have most abased themselves when they have come into Gods presence . Abraham the father of the faithfull making request to God in behalf of the Sodomites acknowledgeth himself to be but dust and ashes , Gen. 18. 27. Jacob , who was called Israel because by his wresting in prayer he prevailed with God , confesseth himself lesse then the least of Gods mercies , Gen. 32. 10. David a man according to Gods own heart in the humility of his soul desireth the Lord not to enter into judgement with him , &c. Psal. 143. 2. And 2. Sam. 6. 22. he professeth that he would be vile before the Lord. Isaiah the prophet , at whose prayer the sunne went back , being admitted into the presence of God , crieth out that he was a man of polluted lips . Daniel , a man greatly beloved , humbly acknowledgeth his sinnes , and refuseth to come in his own worthinesse , Dan. 9. 18. and likewise Ezra , chap. 9. 6. The Centurion , of whom our Saviour testifieth that he had not found the like faith in Israel , Matth. 8. 8. professeth himself to be unworthy that Christ should come under his roof . The woman of Syrophenicia , to whom our Saviour gave testimonie that great was her faith , confesseth her self to be but as a dog in comparison of the Israelites , Mat. 15. 27. The repenting prodigall received to favour confesseth himself unworthy to be called a son , Luke 15. 21. The Publicane who went home justified , shewed great signes of humilitie . Let us therefore , avoiding the proud conceit of all Pharisaical & Popish justitiaries , who are not afraid to present themselves before God trusting in their own merits , follow the advice of Paul , Rom. 12. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as some expound it , to go the same way with the humble : & so we shall come to the same end of the way , which is the salvation of our souls : the which unlesse we be humble even as children , we cannot attein ; But he that is humble as a child shall be the greatest in the kingdome of heaven , Matth. 14. 3 , 4. Now these two graces whereof I have last spoken , faith and humilitie , must necessarily go together . For we must not be so humbled in regard of our unworthinesse in our selves , but that notwithstanding we are to trust in Gods mercy accepting of us in Christ ; & we are so to have affiance in the mercies of God & merits of Christ , that we disclaim all worthines in our selves . Here therefore they offend 1. Who come to God in a Pharisaicall conceit of their own worthinesse , for which they presume to be heard . If it be obiected , that the faithfull sometimes alledge their own pietie in their prayers as an argument to obtein their desires : as David , Psal. 86. 2. Hezekiah , Isa. 58. 3. I answer ; 1. They alledge their own pietie as a gift of God , and testimonie of his favour , to confirm their faith , not ascribing it to their own desert , but to the favour & grace of God , by which they do confesse that they are what they are , 1. Cor. 15. 10. For it is the nature of true faith to strip him where it is of all praise , that all glory may be given unto God , Psal. 115. 1. Non dignitatem suam sed dignationem Divinam allegant : They alledge not their own dignitie but Gods acceptance . 2. Because the promises of hearing our prayers are restrained to the godly , they alledge their piety as a testimonie to their own souls that the promise belongeth to them ; 1. John 3. 22. Non hoc dico quin accepta gratia fiduciam donet orandi : Sed non oportet ut in ea constituat quisquam fiduciam impetrandi . Hoc solum conferunt haec promissa dona , ut ab eadem misericordia quae tribuit haec sperentur etiam ampliora : that is , I do not say this because grace received doth give confidence in praying : For none ought in it to place their trust of obteining . But these gifts promised do onely conferre this , that of that mercy which giveth these things we may also hope for greater . More particularly for Davids p●…ayer , Preserve my soul , for I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one on whom thou hast shewed great mercie : save thy servant that trusteth in thee : For Gods promise is , not to fail them that put their trust in him . For Hezekiah ; The Lord had promised David , That his sonnes , if they walked before him in uprightnesse , should not want a sonne to succeed them in the crown . Whereas therefore the prophet Isaiah brought this message to Hezekiah being sick , that he should die ; having yet no issue , he desireth the Lord to remember that he had walked uprightly before him , and therefore intreateth the Lord , that according to his promise he might not die without a sonne to succeed him : and so obteined the lengthening of his dayes for fifteen yeares ; in which time God granted him a sonne to succeed him . 2. Those that pray ambitiously to be seen and praised of men : for such hypocrites have their reward , Matth. 6. 5. Nisi humilitas omnia quaecunque bene fecimus praecesserit & comitetur & consecuta fuerit , & praeposita quam intueamur , & apposita cui adhaereamus , & imposita quâ reprimamur , j am nobis de aliquo bono facto gaudentibus totum extor quet è manu superbia . Vitia quippe caetera in peccatis , superbia verò etiam in rectè factis timenda est , nè illa quae laudabiliter facta sunt ipsius laudis cupiditate amittantur : Unlesse humilitie do precede , accompanie and follow all whatsoever we have well done , and be preposed that we may behold it , and apposed that we may adhere unto it , and imposed that thereby we may be repressed , pride will wring out of our hand all we have done , whilest we rejoyce of our doing any good deed . For other vi●…es are to be feared in our sinfull actions ; but pride onely is to be feared in our good deeds , lest those things which are laudably done be lost by our greedie coveting of praise . 3. Those that pray with spirituall pride and ostentation , as the Brownists , being proud that they are able to conceive as it were ex tempore a prayer unto God , and with such varietie as to use no set form , nor twice to use the same words . 4. Those that by their prayer look to satisfie for their sinnes and to merit at the hands of God , as the Papists . For prayer made with such a proud conceit is abominable unto God. CHAP. XX. Of Reverence required in prayer , and Heartinesse . THe second thing required in the heart is a reverence of the Majesty of God to whom we speak , according to Davids both advice , Psal. 2. 11. Serve the Lord with reverence , and rejoyce with trembling ; and practice , Psal. 5. 7. I will come into thy house in the multitude of thy mercie ( that is , trusting therein ) and in the fear or reverence of thee will I worship towards thy holy temple . That we are thus to call upon God , I shall not need to prove : For if when we are to speak to a Prince , we are touched with great reverence of an earthly Majestie , how are we to be affected when we speak unto God ? And if the blessed angels being in Gods presence and sounding forth his prayse , are described in the Scriptures as having six wings , whereof two pair serve to cover their face & their feet , Isa. 6. 2 , 3. thereby betokening their wonderfull reverence of God ; how much more should we , who inhabit these houses of clay , subject to infirmities and corrupted with sinne , be strucken with an awfull reverence of God ? If therefore we did but seriously consider , That we are to speak vnto God , and did set him before our eyes who is in Majestie most glorious , and therefore to be reverenced ; for power omnipotent , and therefore to be feared , Luke 12. for greatnesse or infinitenesse rather in every place , and therefore present with us to heare what we say and to behold what we do ; for knowledge omniscient and a searcher of the heart , and therefore throughly acquainted with what disposition and affection we do come before him ; for holinesse and justice a most pure Spirit , and therefore will be worshiped in spirit & truth ; finally , who is , as Malachi speaketh , our Father , and therefore to be reverenced ; our Lord , and therefore to be feared , chap. 1. 6. If , I say , we did set him before our eyes , and our selves in his presence ( as we ought alwayes to do , but especially when we call upon him ) it cannot be but that we shall be touched with great reverence of his glorious Majestie , and therefore shall behave our selves accordingly , doing speaking thinking nothing but that which may become his presence , and whereof we may be bold to admit him to be the hearer and the judge ; all light behaviour , all wandring thoughts being far removed and abandoned , and we for the time being elevated above all earthly cogitations and having our conversation in heaven , supposing ( as Chrysostome saith ) our selves to be in the midst of the Angels , and performing the like exercise with them . You see our duty : But what is our practice ? Do not we vile wretches when we present our selves before the Lord behave our selves many times with lesse reverence or regard then if we were speaking to a mortall man that is our superiour ? Insomuch that we hold it for good advice , ( as indeed it is , respecting our weaknes ) In such sort to speak to men as if God did heare us , so to speak to God as if man did heare us . And is not this an evidence that we are carnall , that our hearts are affected with no more then our senses apprehend , and that we want those eyes of faith which Moses had , Heb. 11. 27. whereby we might be moved to behave our selves in the presence of God as seeing him that is invisible . Now to move us both to humilitie and reverence , let us consider , as Solomon adviseth Eccles 5. 1 , 2. that God to whom we speak is in the heaven , full of majestie and power ; ( which consideration our Saviour also teacheth us to have in the beginning of our prayer , Matth. 6. 9. ) and we which do speak are on the earth , base and vile , not onely in respect of our mould , being but dust and ashes , but especially in respect of our sinnes , whereby we have made our selves unworthy to appear in his presence . And unto both these we are excited Psal. 95. which is prefixed as a preparative to our Liturgie , v. 6. Come let us worship and fall down , let us kneel before the Lord our maker : For he is our God ; and we are the people of his pasture , and the sheep of his hands . The third thing is heartinesse , devotion , or ardour of the mind , when we are throughly affected with those things whereof we speak , calling upon God with our whole hearts . For if that be good counsel which the wise Solomon giveth , That what we do we do it with all our might , Eccles 9. 10. it is especially to be followed in prayer , wherein we are not to be cold or carelesse . This heartinesse in prayer , is fervencie or earnestnesse of desire ; in thanksgiving , alacritie and chearfulnesse : the former arising from the sense of our want , the latter from the sense and experience of Gods goodnesse towards us : And it is that which giveth wings to our prayers , and causeth them to ascend before God. This is called lifting up our prayer , Isai. 37. 4. Jer. 7. 16. Here therefore two things are to be avoided : The first is coldnesse ; when men call upon God without sense either of their wants in prayer , or of Gods blessings in thanksgiving ; calling upon God for fashion or custome sake , usu magis quàm sensu or antes , praying rather out of use then sense . Such a prayer wanting lively affections is dead , and therefore counterfeit and hypocriticall , and a mere bodily worship . For this is to call upon God with our mouthes but not with our hearts ; this is to pray without desire , and to give thanks without grace in our hearts . The other is taedium in orando , wearinesse in praying ; That is , when mens hearts being set on other matters , all time that is bestowed in prayer is thought too long : and therefore the prayer as it is unwillingly begun so is it wearisomely performed , the end of the prayer many times being more desired then the end for which prayer was ordained . But our invocation must be as a free-will-offering , and our service of God must be performed with a willing mind : neither is that to be accounted a service of the soul which is without either the understanding ( as I said before ) or the will. CHAP. XXI . Of the Gesture to be used in prayer . HItherto we have spoken of those things which in the action of Invocation are required in the soul. Now we are to speak of those things which are required in the body : For though bodily exercise being severed from the inward worship is little worth , yet being joyned with the inward it is of some moment . For where the Lord commandeth any duty or forbiddeth any sinne , there also he commandeth or forbiddeth the signes and appearances thereof ; and therefore where he requireth the inward worship of the soul in prayer , as honorem facti , the honour of the deed , there also he requireth the outward of the body when it may be conveniently exercised , as honorem signi , the honour of the signe . Now our bodies and members thereof , as they are the instruments so also the indices and manifesters of our souls : and therefore the signes of those graces which we contein in our souls must ( when they may conveniently ) be expressed in the body ; and that for these reasons : 1. As at the first the Lord created and afterwards redeemed both our souls and bodies , so must we worship him in both , 1. Cor. 6. 20. therefore where the worship of God may be performed in both conveniently , both must be used . 2. In the two first commandments where the Lord forbiddeth this outward worship which we call honorem signi to be given to any other , there he requireth that it should be performed to himself , and he is jealous thereof . And so in other places , as the yielding of outward worship to any other is condemned , Isai. 2. 9. Psal. 44. 20. and the deniall thereof commended , Dan. 3. in the three children ; 1. Kings 18. 19. so the performance thereof unto God is commanded , Isai. 45. 23. Psal. 95. 1 , 2 , 6. 3. Neither is it for nothing that the holy Ghost , where mention is made of invocation , is so carefull every-where almost to speak of the voice of the mouth and gesture of the bodie . Yea , so much he seemeth to esteem the outward worship , that as the signe many times is put for the thing signified , so the voice of the mouth and gesture of the bodie are oftentimes put for invocation it self ; as we shall shew in the particulars . 4. The gesture and voice do greatly serve to help both the attention of the mind and intention of the affections ; as every mans experience can testifie . In publick prayers they are also good means to excite and stirre up one another . In the outward worship to be performed in invocation we are to consider the gesture of the body and the speech of the mouth : For neither of which can there any certain universall rule be prescribed as necessarie to be observed alwayes in private prayer . In publick prayer we are to follow the custome of the Church where we live , if it be without scandal and superstition . For as there is commanded inward unanimitie in the publick assemblies , so also outward uniformity : and to dissent from the Church in these outward things , being ( as I said ) free from scandal and superstition , is schismaticall . Now the Church is to direct it self by the examples of the godly recorded in the Scriptures , and practice of the Primitive Church . First for gesture : Concerning which thus much in generall may be prescribed : 1. That it be decent and comely , according to the generall rule , 1. Cor. 14. 40. The which decencie is for the more part to be measured according to the custome of the countrey . 2. That it be correspondent to the affections and disposition of the soul , serving as to expresse so also to incite and inlarge the same , otherwise the devoutest gestures are but histrionicall , that is , hypocriticall . The varietie of gestures mentioned in the Scriptures do shew that we are not perpetually tied to any particular as necessary in it self : but that in themselves they are indifferent and arbitrarie if not determined and prescribed by the Church . By the examples of the godly in the Scriptures admonemur ( saith Augustine ) non esse scriptum quomodo corpus constituatur ad orandum , dummodo animus Deo praesens peragat intentionem suam : We are admonished that it is not written how the bodie is to be disposed to pray , so that the mind present with God do perform its intention . But first I will shew the varietie of gestures which have been and may be used ; and then I will commend that which is most convenient to be observed usually . The gestures to be considered in prayer are either of the whole body , or of the parts . As 1. the turning of the body towards some part of the heavens , east or west , &c. Among the Jews it was required and observed , that wheresoever they were when they prayed they turned themselves towards the temple , wherein was the ark , which was a type of Christ , in whom alone we are to come unto God. If therefore they were in the east from it , they were to turn into the west ; and to pray towards the east , turning their backs towards the temple , was a fault , Ezek. 8. 16. Daniel , when the edict was given against prayer , went into his house , and his windows being open in his chamber towards Jerusalem , he kneeled upon his knees three times a day , and gave thanks before his God as he did aforetime , Dan. 6. 10. And this was first intended in the building of the temple and placing of the ark there , 1. Kings 8. 29 , 30 , 35 , 38 , 44 , 48. where Solomon by the spirit prayeth , that if any being absent from the temple should pray towards it , they might be heard . The ancient Christians prayed towards the east : Damascene saith , Traditionem esse Apostolicam ut ad orientem conversi precemur , That it is an Apostolicall tradition that we should pray turning our selves to the east . And to that end the Churches were built east and west . In which respect we are in publick prayer to conform our selves to their practice , putting no superstition therein . But in it self the thing is indifferent which way we turn our selves ; because God who is in heaven is every-where present , and heaven it self is every way alike distant from us ; and Christ our Saviour , to whom we are to turn in our prayer as the Jews to the temple , is ascended into heaven , and thither are we to direct our prayers , as the Jews did to the temple . 2. Standing : For that is a token both of reverence and of service : as 2. Kings 5. 25. 1. Sam. 16. 21 , 22. 1. Kings 10. 8. Job 29. 8. Dan. 1. 4. Psal. 135. 2. and 134. 2. This gesture is used by Abraham , Gen. 18. 22 , 23. & 19. 27. by Jehoshaphat , 2. Chron. 20. 5. by the Publicane , Luke 18. 13. by Stephen , Acts 7. 59. approved by our Saviour Christ , Mark 11. 25. When ye stand praying ; and practiced by him , John 11. 41. 3. Kneeling : Which is a fit gesture to signifie our humilitie and earnestnesse also in prayer , and is warranted both by the word of God , as Psal. 95. 6. Isai. 45. 23. insomuch that sometime it is put for prayer , Ephes. 3. 14. and by the practice of the godly , as of Solomon , 2. Chron. 6. 12 , 13. Daniel , chap. 6. 10. Ezra , chap. 9. 5. Stephen , Acts 7. 60. Peter , Acts 9. 40. Paul , Acts 20. 36. and finally by the example of all examples , Christ himself , Luke 22. 41. Which serveth to confute certain hereticks called Agnoetae , who alwayes stood in prayer , holding it unlawfull to kneel . 4. Prostration , or falling on the ground , or falling on the face : A gesture of the greatest humiliation , but not in use among us , or in these parts of the world : but used by Moses and Aaron , Num. 16. 22. and 20. 6. by Joshua , chap. 5. 14. by Ezekiel , chap. 9. 8 , 11 , 13. and by our Saviour Christ , Matth. 26. 39. 5. Sitting : Which though among us it do not seem a fit gesture in publick prayer , yet privately it hath been and may be used . Examples : of David , 2. Sam. 7. 18. of Elias , 1. Kings 19. 4. and when he put his face between his knees praying earnestly for rain , Jam. 5. 18. he prayed sitting as Augustine saith ; Sedens oravit Elias quando pluviam orando impetravit , Elias prayed sitting when by prayer he obteined rain . 6. Lying in bed : So David , Psal. 6. 6. and Hezekiah , Isai. 38. 2. and is usually practiced by the faithfull not onely in their sicknesse but at other times . 7. Walking , riding , journeying , Gen. 24. 12 , 36. Jehoshaphat in his chariot , 2. Chron. 18. 31. The gesture of the parts . First , the uncovering of the head in men , which among us is an usuall signe of reverence . In the female sex it is otherwise ; in which the covering of their head and face is noted in the Scriptures to have been a token of subjection , 1. Cor. 11. 4 , 7. But in men it is a fit gesture to beto●…en their reverence , being the uncovering and so 〈◊〉 of the highest and chiefest part ; and by some is 〈◊〉 depositio magnificentiae , the laying aside of magnificence : as we see in the foure and twenty elders , Apoc. 4. 10. which fell down and cast their crowns before the throne . 2. Of the eyes ; as the lifting up or casting down of them . The former is most usuall , betokening the lifting up of our hearts unto God , and our faith in expecting help from him ; and is sometime put for prayer it self , Psal. 123. 1 , 2. Vnto thee lift I up mine eyes , O thou that dwellest in the heavens . Behold , as the eyes of servants , &c. Psal. 141. 8. But mine eyes are unto thee , O God the Lord , in thee is my trust , Psal. 25. 15. 2. Chron. 20. 12. To omit other examples , Christ himself is ofen noted in the Gospel to have lift up his eyes to heaven when he called upon God : as Matth. 14. 19. John 11. 41. and 17. 1. The casting down of the eyes is a note of great dejection and humiliation , whereby we being confounded in our selves , as knowing our selves unworthy to look up unto heaven , do cast down our eyes on the earth . Example , the Publicane , Luke 18. 3. Of the hands . As ●… . the Lifting up & stretching forth of the hands : A gesture fit to expresse our humilitie , our earnest affection , as being the gesture of suppliants and earnest suiters ; as also to testifie our faith and hope , and to signifie the lifting up of our souls . And it is a gesture of such moment that it also is put for prayer , Exod. 9. 33. Psal. 28. 2. and 44. 20. and 63. 4. and 88. 9. Isai. 1. 15. Examples , in Moses , Exod. 9. 29 , 33. and 17. 11. David , Psal. 141. 2. and 143. 6. Solomon , 1. Kings 8. 22 , 54. It is commanded Psal. 134. 2. Lam. 2. 19. and 3. 41. The other gesture of the hands is the Knocking of the breast : Which is most fit in deprecation ; for thereby is signified both our acknowledgement of guilt , and an earnest desire of pardon ; as Luke 18. 13. and 23. 48. Thus have you heard the several gestures : Among which I would commend unto you as fit most usually and ordinarily to be observed , uncovering of the head in men , standing , or rather ( if we may conveniently ) kneeling , lifting up of the hands and of the eyes to heaven . For whereas in the soul are required faith , humilitie , reverence , and ardour of affection , which we are to expresse in the bodily gestures , whereby we give God honorem signi , the honour of the signe ; these gestures are most fit to expresse these inward graces . For the uncovering of the head signifieth reverence and humility ; which also are more expressed by kneeling : Faith and hope is represented in the lifting up of the eyes & hands ; in which also , as in kneeling , the ardour of affection is expressed . But here our greatest care must be ( because it is easie to observe these outward gestures ) to give God in truth the inward worship of the soul as well as the outward of the body , which without the other is hypocriticall : And therefore as we uncover our heads , so to lay aside all opinion and conceit of our own worthinesse , and with all reverence to set our selves in the presence of God ; and as we kneel outwardly , so to bow the knees of our hearts and to humble our souls before the Lord ; and with our eyes and hands , to lift up our souls unto God who is in the heavens . And withall we must be carefull to lift up pure and innocent hands to God , 1. Tim. 2. 8. For if our hands be stained with sinne or polluted with bloud , the Lord will not heare , Isai. 1. 15. Quid manuum in oratione vult extensio ? Hae multis sceleribus ministerium exhibent , & propterea jubemur eas extollere , ut orationis ministerium sit eis vinculum nequitiae & à malitiaseparatio ; ut cùm rapturus vel oppressurus vel alterum sis percussurus , recorderis quòd has ad Deum pro patronis emissurus es , & per has illud spirituale sacrificium offerre debeas , nec illas confundere , nec actionis pravae ministerio fiduci à privare . Eas igitur emunda per eleemosynam , per misericordiam , per indigentiam tutelam , & ità eas offer ad orationem : that is , What meaneth the stretching out of the hands in prayer ? These offer their service to much wickednesse ; and therefore we are commanded to lift them up , that their ministery in prayer may be unto them a bond to tie them from wickednesse and a separation from maliciousnesse : That when thou art about to use rapine or oppression , or to strike another , thou mayest remember that thou must lift up these hands to God for thy patrones and benefactours , and that with them thou must offer unto God a spirituall sacrifice , and therefore oughtest not to confound or disable them , nor spoil them of their confidence by making them instruments in an evil action . Cleanse them therefore by a●…ms , by mercy , and defense of the needy , and so offer and lift them up in prayer . CHAP. XXII . Of the Voyce to be used in prayer . COncerning the voice it may be demanded whether it be needfull in prayer , seeing the Lord heareth as well and regardeth more the prayer of the heart then the voyce of the mouth . And this doth Elias signifie 1. Kings 18. 27. when he mocketh Baals priests , saying , Cry aloud : he is a god , insinuating that if he were a god he could heare them though they did not cry aloud . I answer , That the voyce is needfull not in respect of the Lord , who heareth and respecteth especially the cry of the heart , but in respect of us and others with whom we pray , & therefore is to be used when it may conveniently , for the reasons before alledged . Indeed sometimes in the private prayer of one alone it is more convenient to use the inward speech of the heart alone , when the outward speech of the tongue cannot be used but that it shall be heard or perceived of others . For private prayer must be made in secret , as Christ commandeth Matth. 6. 6. lest we pray , or at least seem to pray , that we may be heard or seen of men . When as therefore we are occasioned to pray by our selves alone in presence of others , we must pray in the closet of our heart , using no voyce nor making any outward shew of prayer : and the Lord which seeth the secrets of the heart will reward openly . Thus Abrahams servant standing at the well , unto which was ordinary resort , prayed in his heart , Gen. 24. 45. and Moses being among the people , Exod. 14. 15. and Nehemiah being in the Kings presence , Neh. 2. 4. and Annah the mother of Samuel in the presence of Eli , 1. Sam. 1. 13. Otherwise in private prayer it is most convenient , and in prayer with others , whether in the Church or family , it is necessary that the voice in prayer should be used : for otherwise those that are present cannot consent to our prayers and say Amen ; neither can they be edified thereby unlesse they heare and understand the prayer . Our duty is ( as I have said before ) to worship God both in body and soul : And as we are to glorifie God with all our members and powers , so especially by our tongue and speech : For therefore hath God given us the facultie of speech above other creatures , that we might not onely be the matter of his glory as they are , but also the instruments to sound forth his praise . And therefore is our tongue called our glory , Psal. 16. 7. and 108. 1. because it is that instrument by which we are to set forth Gods glory . Moreover , as the gesture of the body so much more the voyce of the tongue doth serve both to stirre up the affections of the heart and also to contein the cogitations from wandring about other matters . And of such moment is the voice in prayer , as that first the voice , or cry with the voice , is put sometime for the prayer it self , 1. Sam. 7. 8 , 9. Psal. 66. 17. and 77. 1. and 142. 1. Secondly , the holy Ghost in many places where he speaketh of invocation is carefull to mention the voice ; as in the places even now cited out of the Psalmes , and elsewhere , as Psal. 71. 23 , 24. and 119. 171. my lips shall utter praise . For which cause prayer and prayse are called the calves of our lips , Hos. 14. 2. Thirdly , David prayeth , Lord , open thou my lips , and my mouth shall shew forth thy praise , Psal. 51. 14 , 15. But here we must alwayes remember , that with our voice we must lift up our hearts to God , and that the cry of the voyce must proceed from the cry of the heart : For the Lord respecteth the heart ; and if the cry come not from thence he will not heare it , Hos. 7. 13 , 14. no , though men should cry loud in his eares , Ezek. 8. 18. The voyce used in prayer is either inarticulate , or articulate . The inarticulate is that which is uttered in sighing , groning , and weeping : For the children of God many times do best expresse their desires by sighs and grones and tears : The which proceed from an humble and fervent spirit , and are wrought in us by the spirit of God , which teacheth us to pray with sighs that cannot be expressed , Rom. 8. 26. And he that searcheth the heart knoweth what is the mind of the spirit , v. 27. For as David saith Psal. 38. 9. Lord , all my desire is before thee , and my groning is not hid from thee . Thou tellest my wandrings : put my tears into thy bottle ; are they not in thy book ? Psal. 56. 8. Plerunque hoc negotium plùs gemitibus quàm sermonibus agitur , plùs sletu quàm affatu . For the most part this businesse is acted more with grones then with words , more with weeping then with speech . Hezekiah professeth that he did chatter like a crane or a swallow , and did mourn like a dove , Isai. 38. 14. The articulate voice is the externall speech it self whereby the prayer is expressed : Wherein we are to consider two things , the words which be uttered , and the language wherein they are uttered . In the words we are to consider the quantitie , the qualitie , and the form . For the quantity ; We must not affect prolixity , as though for the multitude of our words we did look to be heard . Neither may we use any superfluity of words or idle repetitions : First , because our Saviour Christ forbiddeth all battology in our prayers , Matth. 6. 7. which Theophylact interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , futilitie : Hesychius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idle and unseasonable speech . But the meaning may best be gathered from the notation : for , as the Etymologist saith , the word is compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Battus a certain Grecian who was accustomed to adorn images with long and tedious inscriptions which were full of vain repetitions : For so Ovid also speaketh of him , Montibus , inquit , [ sc. Battus ] erant , & erant in montibus illis : and therefore he saith it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verbosity . Which agreeth with the exposition of Christ , who is the best expounder of himself : For in the words following he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for so he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when ye pray , use not vain repetitions as the heathen do : for they think that they shall be heard for their much speaking . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the meaning of our Saviour , is in prayer to use multitude of words and idle repetitions with this conceit , That for the multitude of our words we shall be heard . Secondly , For the reason which our Saviour giveth ; Christians in their prayer must not be like to the heathen . The heathen affected prolixitie and used superfluity of words and idle repetitions with this perswasion , that for their much babling they should be heard . But why must not Christians be like the heathen ? Because the God on whom we call is most unlike . The heathen might well imagine concerning their gods ( the best whereof were men deceased ) that by multitude of words they might be perswaded ; and that alwayes they did not hearken unto them , as being otherwise imployed , as Elias telleth Baals priests , 1. Kings 18. 27. and therefore thought it needfull to repeat the same things oft , that if they did not heare them at one time they might at another . As we see those priests of Baal to call upon him from morning , v. 26 , 29. untill the time of the evening sacrifice , crying again and again , O Baal , heare us . But the true God on whom we call , he is our heavenly Father ; and therefore for his love most ready and willing to heare us , even before we call upon him , Isai. 65. 24. And for his knowledge he knoweth what we stand in need of before we pray , as our Saviour sheweth v. 8. Which may be a third reason . Fourthly , Solomon , Eccles 5. 1 , 2. dehorteth from the same fault by two reasons : First , God is in heaven , and thou on earth : therefore let thy words be few . God sitteth in the heavens , as his throne full of majestie , power and glory ; and we are on the earth , base and vile , being as nothing in comparison of him : therefore in great humility and reverence we are to speak unto him , framing and moderating our speech so as there be nothing idle or superfluous therein . For when a man is to speak to his prince or any whom he doth reverence , he will labour that his speech may be pithy , avoiding all vain , idle and superfluous talk . Fifthly , Because in multitude of words folly is committed ; For as multitude of businesse causeth dreams , so multitude of words argueth folly , v. 2 , 3. Sixthly , If in our speech with men there wanteth not iniquitie in multitude of words , as Solomon saith Prov. 10. 19. and if of every idle word men must give an account at the day of judgement , as our Saviour testifieth Matth. 12. 36. If it be true as one saith , Non est ejusdem & multa & opportunadicere ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. sejuncta sunt haec , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more are these true of our speech with God , wherein all superfluitie of idle words is joyned with irreverence and abuse of the majestie of God ? Seventhly , Plato , though an heathen Philosopher , yet in his wisdome , for which he was called divine , he saw that brevitie and pithinesse in prayer was to be affected rather then prolixitie ; and therefore preferreth the short prayer of the Lacedemonians , That God would give them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , farre before the longer prayers of the Athenians , wherein they studying to be long , uttered many things which neither became the majestie of God nor were expedient for themselves : and therefore he saith , as if he had read that counsel of Solomon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But never did the heathen so grossely offend in their battologie as the Papists at this day ; who numbring upon their beads their prayers which themselves understand not , perswade themselves that the more often they do repeat their Pater-nosters and their Ave-Maries , the more satisfactory and meritorious their prayer is before God : yea , and to the greater multitude of such idle repetitions the Popes have granted the greater indulgences . For whereas according to the invention of Dominick their rosary or string of beads consisteth of 55 beads , whereof five ( that is , every eleventh ) be greater , to signifie that to every Pater-noster they must recite ten Ave-Maries ; they have devised since that time the Ladies Psalter conteining three rosaries , that is , besides fifteen Pater-nosters , an hundred and fifty Ave-Maries , according to the number of Davids Psalmes . Not to speak now of that Ladies Psalter ; in which what is spoken in Davids Psalmes of God or Christ our Lord , is transferred to the virgin Mary most sacrilegiously and blasphemously : to the saying whereof divers Popes have given large indulgences , which in all arise to threescore thousand yeares pardon . What then ? is it not lawfull to make long praiers ? I answer , That prayer is not condemned of battologie or too much prolixity , wherein nothing is super●…uous , neither is made with that opinion that for the lengths sake it shall be heard . Where is variety of good matter uttered with the attention of the mind and vigour of affection , there the longer we continue in prayer the better it is . We are exhorted in the Scriptures to continue i●… prayer , and to watch in the same with thanksgiving , Col. 4. 2. and our Saviour himself , to give us example , sometime continued in prayer whole nights . Absit ab oratione , saith Augustine , multalocutio ; sed non desit multa precatio si fervens perseverat intentio : Let much speech be absent from prayer ; but let not much praying be wanting if the intention persevere to be fervent . But we are to moderate the length of our prayers according to the measure of grace received , of faith and devotion , appearing both in the attention of the mind and intention of the affections : for , as Augustine saith , Intentio s●…eut non est obtundenda si perdurare non potest , ità si per duraverit non cit ò est relinquenda : As the intention is not to be dulled if it cannot hold out , so if it can last it is not to be easily left . Howbeit men may pray long and continue in prayer though their prayers be not long . To which purpose Chrysostome giveth this advice , Deum orans non longos extendat sermones , nec in longum orationem producat , sed pauca simplici á que dicat verba . Non enim in verborum multitudine sed in mentis solertia positum est ut exaudiatur . Oportet igitur orantem neque longos extendere sermones & jugiter orare . Breves enim & frequentes orationes fieri Christus & Paulus praeceperant parvis ex intervallis . Nam si sermonem in longum extenderis , in negligentiam frequenter lapsus multam diabolo surrependi facultatem deder is , & supplantandi & abducendi cogitationem ab his quae dicuntur . Si verò continuas & crebras orationes facias , totumque tempus interpolans frequentiâ , facilè poteris modestiam exhibere , & ipsas orationes cum multa facies solertia : He that prayeth unto God let him not make long speeches , nor draw out his prayer into length , but let him utter few and simple words : For his hope of being heard is not placed in multitude of words , but in the right disposition of the mind . Therefore he that prayeth must not extend his speech to a great length in a continued prayer : For our Saviour Christ and S. Paul have injoyned short and frequent prayers to be made , with small pauses between them ; for if thou draw out thy speech in a continued length , thou wilt become negligent , and wilt give great occasion to the devil of stealing in and of supplanting thee , and of withdrawing thy thoughts from those things which are spoken . But if thou continuest and makest many prayers , and throughout the whole time dost refresh them with frequencie , thou mayest use moderation and make thy prayers with much skill . Agreeable to which advice was the practice of the faithfull in Egypt ; of whom Augustine , Dicuntur fratres in Aegypto crebras quidem habere orationes , sed eas tamen brevissimas & raptim quodammodo jaculatas , nè illa vigilanter erecta ( quae oranti plurimùm necessaria est ) per productiores moras evanescat atque hebetetur intentio : The brethren in Egypt are reported to have made many prayers , but withall such as were very brief , and in a manner suddenly dar●…ed , lest that intention vigilantly raised ( which is very necessary to him that prayeth ) should by long continuance vanish and be blunted . And herein our Saviour Christ hath given us a precedent , Matth. 26. 39 , 42 , 44. Wherefore howsoever some do carp at the short prayers in our Liturgie , calling them shreds , and wishing that in one continued prayer all our requests should be joyned ; notwithstanding the wisdome of those learned and godly men who out of the most ancient Liturgies compiled ours is to be commended , who considering that our long continued prayer would to the greatest sort seem tedious and breed distraction and wandring thoughts , have set forth many short prayers to avoid wearisomenesse , and to keep the mind of the people attentive . CHAP. XXIII . Of the qualitie of our speech in our prayer ; and of the form which is to be used . AS touching the quality of our speech ; As we need not to be curious in respect of the style , because God looketh to the uprightnesse of the heart rather then the elegancie of the speech , so must we not be more carelesse & negligent for ●…he manner of speech then we would be if we were to speak to any mortall man. And because we are but too carnall , let us make use of Malachi's rule , chap. 1. 8. Offer it to thy Prince ; that is , Let us examine our selves whether we be as carefull to speak unto the Lord as we would be unto a Prince : and herein also let us shew that reverence which we ow unto the Lord. The godly in the Scriptures have been very exquisite and accurate in those prayers and Psalmes which are recorded in the Scriptures . Concerning the form it may be demanded , Whether we may use a set form of prayer : for that is denied by our Separatists , insomuch that they hold it unlawfull to pray in that set form which Christ himself hath prescribed . But they are plainly confuted by the words of our Saviour , Luke 11. 2. When ye pray say , Our Father , &c. unlesse they will persist in their contradiction against Christ himself , forbidding us when we pray to say , Our Father . Besides that prayer of Christ there are other set forms in the Scriptures prescribed to be used in the Church of God. The whole book of the Psalmes was penned and committed to Asaph and other musicians , as is mentioned in divers of their titles , to the end that they might be sung in the congregation . More especially , the ninety second Psalme was penned to be used on the Sabbath-day ; and the hundred and second Psalme is A prayer of ( or for ) the afflicted when he is overwhelmed and poureth out his complaint before the Lord. But why may not a set form be used ? Because the faithf●…l praying in the holy Ghost , as Jude speaketh v. 20. must pray as they are moved by the Spirit , and not as they are provided beforehand . The assistance of the Spirit is seen not so much in helping our invention , ( The gift of invention or conceiving a prayer , is a gift of the Spirit , but a common gift , and not a proper grace of the sanctifying Spirit : for a man of a present wit and good speech wanting the spirit of sanctification may do much that way , especially if he be studied in Divinity ) as in these three ; 1. in rectifying our judgement , teaching us to ask that which is good for us , especially in time of affliction . For we being led by sense know not what to ask ; but the Spirit helpeth our infirmities , and teacheth ▪ us to pray according to God , asking those things which tend to his glory and our good . 2. His help is seen in inflaming our affections , teaching us to pray with sighs and grones that cannot be expressed , v. 26. And to the same purpose the Prophet Zacharie foretelleth , that the faithfull by the spirit of grace and supplication shall be moved when they look upon him whom they have pierced , to mourn as one mourneth for his first-born sonne , Zech. 12. 10. 3. The spirit of Adoption crieth in our hearts , Abba , Father , that is , teacheth us to pray in faith , and to call upon God as our Father in Christ , Rom. 8. 15 , 16. Gal. 4. 6. Moreover , where they say that they must pray as the Spirit moveth them , they seem with the Enthusiasts to look for extraordinary inspirations , and are in the number of those which tempt God : for this conceit of theirs as well taketh away all meditation and preparation beforehand as set prayers . But we are to follow the counsel of the Wise man , Ecclus 18. 23. Before thou prayest prepare thy self , and be not as one that tempteth the Lord. The promise made the faithfull , that they should not need to study beforehand what they should speak , but that they should speak as the Spirit should move them , is to be understood of the extraordinary gift of Gods Spirit wherewith they were filled in inspiring them in their preachings , apologies and prayers , without their own study and industry . Wherefore as in preaching , to neglect study , and to expect extraordinary inspiration of the Spirit , that we may speak ex tempore as the Spirit moveth , when a man is not upon some present exigent and necessity put to it , is to tempt God ; so likewise in prayer . And therefore we must not presume ( unlesse it be upon some present necessity ) to conceive a long prayer , especially prayer ex tempore , without some former study and meditation used either against the instant or in former times ; but we must come prepared either with some set form ( which notwithstanding with help of meditation we are to vary upon occasions ) or with such a form as we have conceived in our meditation , that so we may with David call our prayer our meditation . Neither do I doubt , but that a good desire , vow or promise made in prayer upon former deliberation is more accepted of God , and is like to be more constant , and may likewise be uttered with better fervency of affection and begged with more assurance of faith then that which is rashly uttered upon a sudden . And therefore Salomon saith , Be not rash with thy mouth , and let not thy heart be hasty to ●…tter any word before God , Eccles 5. 1. Neither do I condemn all that seem to pray ex tempore : For as hi●… faculty is to be commended that is so well studied in Divinity and e●…ercised in preaching as that he is able to preach as it were ex tempore ; not that he casteth himself upon extraordinary inspirations , but is inabled by the help of his former studies and exercise : so is his faculty to be commended who is so well studied in Divinity and exercised in applying the severall parts of religion to the use of prayer that he is able as it were ex tempore to conceive a prayer ; not that in so doing he casteth himself upon the extraordinary inspiration of the holy Spiri●… , but is inabled by the help of his former 〈◊〉 and meditations . Now if I be asked the question , Whether is b●…tter , a set form of prayer or a prayer conceived ; I answer by distinction : For if they speak of such a prayer as is conceived ex tempore without former study and meditation , by such an one as expecteth extraordinary inspiration , meaning to pray as the spirit shall move him ; I answer , that a fet form is to be preferred before such an extemporall prayer . First , because it wanteth due reverence of God , when men dare speak to God quicquid in buccam venerit , whatsoever first cometh into the mouth , when as if they were to speak to their prince or any whom they reverenced , they would use preparation ; and directly against the advice of Salomon , Eccles 5. 1. Secondly , because it is joyned with the presumptuous fansie of the Enthusiasts and tempting of God. Thirdly , because in prayers rashly and suddenly made many times things are uttered which beseem not the majestie of God nor are expedient for men . Such sudden prayers are of the mind rather then of the heart . Fourthly , Though the thing uttered were good without exception , yet that good which is uttered upon premeditation and mature deliberation is more ac●…eptable unto God then that which proceed●…th from a sudden motion . If they speak of a prayer conceived upon due meditation , I distinguish again , in respect of private prayer of one , and that which is common and publick . For private prayers , that course is to be followed for which most do find themselves 〈◊〉 qualified , being alwayes carefull to avoyd those inconveniences to which either a set form or a conceived prayer is more subject . The set form is more subject to wandering thoughts and want of attention of mind ; the conceived , to want of affection , the powers of the soul being wholly occupied in invention . But for the most this will be found the most behooffull course , to have a set form or forms rather for the generall and the many blessings for which we are either to pray or to prayse God ordinarily , whereunto extraordinarily something is to be added as occasion is offered : I say , forms rather , for the avoyding of distraction and wandering thoughts . And because our prayers are defective , it shall be expedient to conclude them with that absolute form which Christ hath taught us . As for prayers publick and common with others ; Though a conceived prayer be more commendable in the speaker if it be performed without spirituall pride and ●…stentation , yet a set form or forms is more profitable for the hearers , who with a known form may easily concurre in prayer with the speaker , which in a conceived form unheard of before they cannot so well do . All which I have the rather noted , because I understand that in these times both many hearers do erroneously magnifie extemporall prayers , contemning all set forms ; and also the oratours or speakers themselves in great ostentation and spirituall pride affect such variety of extemporall prayers , as if they scorned to use the same form twice ; when as our Saviour in the garden is recorded to have prayed thrice and to have used the same form , Matth. 26. 29 , 42 , 44. CHAP. XXIV . Of things required out of the action of prayer . HItherto we have spoken of such things as are required in the action of invocation : Now we are to treat of those things which must be done out of the action , that is to say , both before and after . Before there is required preparation . For 1. if we ought to prepare our selves when the Lord is to speak unto us in the ministery of the word , that we may be fit to heare ; as Exod. 19. Eccles 4. 17. then much more are we bound to prepare our selves when we our selves are to be speakers , that we may be fit to speak to so great a Majestie . 2. If we will not speak to our superiours , especially our Prince , without preparation , how much more ought we to come prepared when we are to speak to the Kin●… 〈◊〉 kings , and that concerning matters of great importance ? Thirdly , we may not be rash with our mouthes , nor let our hearts be hastie to utter any thing before God , Eccles 5. 1. But as the sonne of Sirach adviseth , Before we pray we ought to prepare our selves , and not be as those that tempt God , Ecclus 18. 23. Fourthly , we have the example of David Psal. 108. 1. and 57. 7. O God , my heart is prepared , so is my glory ; I will sing and give praise . Now this preparation consisteth partly in removing the impediments , and partly in the using of the means . For first , We must look to our feet , Eccles. 5. 1. that is , with what affections and dispositions we come to prayer ; and consequently are to lay aside all carnall thoughts and worldly cares which might distract our minds . Quicquid ante orationis horam anima nostra conceperit , necesse est ut orantibus nobis per ingestionem recordationis occurrat . Quamobrem quales orantes volumus inveniri tales nos ante orationis tempus praeparare debemus : Whatsoever before the houre of prayer the mind hath conceived , it is necessary that whilest we are praying it offer it self by the ingestion of the remembrance . Wherefore such as we would be found to be whilest we pray , we must prepare our selves to be such before the time of prayer . Secondly , we must put off the shoes off our feet ; as Exod. 3. Jos. 5. that is , our pollutions and corrupt affections : as carnall lust , which maketh the heart speak lewd things ; and anger , as 1. Tim. 2. 8. 1. Pet. 5. 7. Matth. 5. 23 , 24. Thirdly , we must not suffer our heart to be made heavie with surfeting and drunkennesse , Luke 21. 34 , 36. but contrariwise , with prayer upon extraordinar●…●…ccasions to joyn fasting , 1. Cor. 7. 5. and wi●… the ordinarie a moderate diet . Fourthly , if we be guilty of any sin unrepented of we must repent thereof , promising and purposing amendment for the time to come ; for sinne not repented of is as a wall of separation between God and us , Isai. 59. 1 , 2. God heareth not impenitent sinners , John 9. 31. Isai. 1. 15 , 16 , 18. & therefore , as Psal. 26. 6. we must wash our hands in innocencie , and so come to the altar of the Lord to offer the incense of our prayers , lifting up holy hands unto God , 1. Tim. 2. 8. The means . First , because the Lord prepareth the heart , Psal. 10. 17. we are to desire him to prepare our hearts unto prayer . Secondly , we must use meditation : In which regard David calleth his prayer his meditation , Psal. 5. 1. that is to say , that which he had meditated of , Psal. 142. 2. Effundam coram eo meditationem meam , I will poure out my meditation before him . There is such affinity between meditation and prayer , that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either of both , to meditate , or to pray : and therefore Gen. 24. 63. some reade that Isaac went out to meditate ; others , to pray : And it is likely that he did both ; first meditate , and the●…●…ay . Now the end of this preparation being to make us fit to perform such duties as are required in prayer , our meditation must be referred thereunto . And first if we find ourselves backward in the duty it self , we may meditate on those reasons which before we used to this purpose . And that we may perform it in an holy manner , we must stirre up our hearts , as David doth in many places , as Psal. 103. 1. that so we may call upon God with our hearts . And if our knowledge be so small that we are not able to conceive a prayer of our selves but must be fain to use a form prescribed by others , we must before hand meditate thereof , that we may be able both to understand it and to use it aright . And that we may pray in faith , we are to meditate on the promises of God made to our prayers , and on the mediation and intercession of our Saviour Christ , on which our faith is to be grounded . Likewise we are to meditate on our own unworthinsse , that so we may pray in humilitie ; of the glorious Majestie of God our heavenly Father , that we may call upon him in reverence ; of the excellency , profit , necessitie of those blessings for which we either pray or give thanks , that so we may pray with fervencie and give thanks with alacrity . And further , if we conceive a prayer before not used , we are to meditate not onely of the matter but also of the manner and order of our speech , that we may be able to say with David , My heart is prepared , so is my tongue ; I will now call upon the name of the Lord. And thus much of Preparation . After the actio●… 〈◊〉 ought to be such a disposition as the severall kind of invocation doth especially require : Whereof in due place . In the mean time this admonition in generall may be given , That when we have at any time called upon God , we take heed that we do not end our prayers as we end epistles , with a V●…le , bidding the Lord Farewell till the time of prayer come again , as though we had then ended our task and had performed all the service we ow unto God , in the mean time neither thinking of God or godlinesse , but following our own corrupt wayes . For howsoever we cease to speak unto God for a time , yet we cease not to be in his sight and presence ; and therefore cannot do as untoward children and unchast wives , who though in absence they have behaved themselves lewdly , yet approve themselves to their parents and husbands by their demure carriage in presence : But we are continually in Gods sight and presence ; and therefore if after we have called upon God we play the lewd children even in his sight , and go a whoring after vanities in his presence , how cannot this but greatly amaze us against we shall pray again , and put us out of hope to be heard . Wherefore the frequent exercise of prayer is a notable bridle to restrain us from sinne , whether you respect that which is past or that which is to come . For when a man is about to commit sinne , let him call to mind his prayer past ; Am I that man who so lately called upon God , making such shew of pietie , pretending a zeal of Gods glory in advancing his kingdome and doing his will ? &c. or that which is to come ; With what face can I appear before God guilty of such offenses ? with what affiance can I lift up these cyes unto God , that behold vanities ; these hands unto God , that commit such sinnes ? &c. Let us therefore with David use to meditate , If I regard wickednesse in my heart the Lord will not heare me , Psal. 66. 18. following the advice of the Apostle , 2. Tim. 2. 19. Let every one that nameth the name of Christ depart from iniquitie . For , not every one that saith unto me , Lord , Lord , shall enter into the kingdome of heaven , but he that doeth the will of my Father which is in heaven , Matth. 7. 21. Inefficax est petitio cùm precatur Deum sterilis oratio , i. sine operibus : Petition is uneffectuall when we call upon God with a barren prayer , that is , without good works . And thus much of the manner of Invocation . CHAP. XXV . Of the matter and subject of our prayers , and what is required thereunto ; namely , that it be good and according to Gods will. NOw followeth the matter or the subject ; that is , the things for which we either do pray or give thanks . Conc●…rning which this is to be noted in generall , That we have a sound perswasion grounded on the word of God that they be lawfull and good : First , because what is not of faith is s●…n , Rom. 14. 23. Secondly , for what we do elther pray or give thanks to God , thereof we acknowledge God to be the authour : but it is blasphemous to make God the authour of that which is wicked & unlawfull . Thirdly , prayers must be made in faith , viz. that God accepteth our prayers and will grant them unto us . This faith must be grounded on Gods promise ; and God promiseth to give good things to them that ask , Matth. 7. 11. Evil things are not within the compasse of Gods promise ; for the foretelling of that which is evil is rather a threatn●…ng then a promise . Fourthly , the assurance that we have to be heard , is when we ask any thing according to Gods will , 1. John 5. 14. but to ask evil things is not according to Gods will. Fifthly , they that call upon God for evil things are like the wicked , Psal. 50. who think that God is like unto them . Sixthly , if we ask good things we have assurance to be heard , Matth. 7. 11. 1. John 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For our direction in this behalf our Saviour Christ hath prescribed a most perfect form of pray ▪ er , which is summa petendorum , the summe of things to be desired : So that whatsoever may be referred thereunto we may be assured is according to Gods will ; but what cannot be referred to some part of the Lords prayer , that our Saviour hath not taught us to ask nor the Father promised to give . There remaineth the last point : For now it may be demanded , How we being so corrupt and sinfull in our selves , should be able to pray according to the will of God. Of our selves indeed we are not able to think a good thought , and much lesse to conceive an acceptable prayer ? Of our selves we cannot say that Jesus is the Lord , and much lesse call upon God as our Father in Christ : But the Spirit of God helpeth our infirmities : for we know not what we should pray as we ought ; but the Spirit it self maketh intercossion for us with gronings which cannot be ●…ttered . And he that searcheth the heart knoweth the mind of the Spirit , because he maketh intercession for the Saints according to God , Rom. 8. 26 , 27. Quodnon sic est intelligendum , saith Augustine , ut existimemus sanctum Spiritum Dei , qui in Trinitate incommunicabilis Deus est , & cum Patre & Filio unus Deus , tanquam aliquem qui non sit quod Deus est interpellare pro sanctis . Dictum quippe est , INTERPELLAT PRO SANCTIS , quia interpellare sanctos facit . Sicut dictum est , TENTAT VOS DEUS VESTER UT SCIAT SI DILIGATIS EUM : hoc est , ut scire vos faciat : Which is not so to be understood , that we should think the holy Spirit of God , which in the Trinitie is God incommunicable , and with the Father and Sonne one God , should pray for the Saints unto one who is not that which God is . But it is said , He prayeth for the Saints , because he inableth the Saints to pray : as it is said , Your God tempteth you that he may know whether ye love him : that is , that he may cause you to know it . It is well said of Chrysostome , Supra vires hominis est sacere cum Deo colloquium nisi adsit vis & actus Spiritûs sancti : It is above the strength of man to conferre with God unlesse the vertue & operation of the Spirit be present . And therefore when we pray we are to crave the assistance of Gods spirit , which is the spirit of grace and prayer , Zech. 12. 10. which God hath promised to give to them that ask him , Luke 11. 13. and in and by his holy spirit we are to call upon God , Jude v. 20. For whereas many graces and duties are required in prayer all which are above our own strength , the spirit of God , which is the spirit of grace and supplication , effecteth them all in the children of God. It is he that prepareth our hearts to prayer , Psal. 10. 17. that openeth our lips that our mouth may shew sorth his praise , Psal. 51. 15. It is he that anointeth our blind eyes that we may see , and toucheth our senselesse hearts that we may feel our misery and want , that in true humility of soul we may poure forth our hearts before God. It is the spirit of the fear of God that maketh us to come with due reverence of his Majestie . It is the spirit of suppllcations that maketh our frozen and benummed hearts to pray fervently with sighs that cannot be expressed . It is the spirit of adoption who testifieth unto our spirits that we are the children of God , by which we do cry in our hearts , Abba , Father . Finally , it is the spirit of grace which helpeth our infirmities , and furnisheth us with those graces which be requisite in prayer , and teacheth us to pray according to God. And this is that which Paul teacheth us , that we have accesse to the Father through the Sonne and by the holy Ghost , Ephes. 2. 18. that is , in the name and mediation of Christ , by the help and assistance of the holy Ghost . For being both unworthy in our selves , and of our selves unable to call upon God as we ought , if we come in the name of Christ craving the assistance of the holy Spirit , in Christ we shall be accepted , and by the holy Ghost enabled to pray according to God. But here we are to take heed that we abuse not this doctrine concerning the help and assistance of the holy Ghost in prayer , by neglecting our own indeavour and presuming of the extraordinary inspiration of the holy Ghost : for that is to tempt God : But in doing the uttermost of our own indeavour , we are to crave the assistance of Gods Spirit , who will not be wanting to those who are not wanting to themselves . Now if it be demanded how these things may stand together , that no man can pray without the spirit of God and without faith , and yet both the spirit and faith is to be obteined by prayer ; I answer , God by his preventing grace worketh in us a true desire of grace and of faith ; which desire of grace is the beginning of the grace desired . And therefore the grace of the spirit and faith in order of nature go before prayer , which is the effect of that desire , and yet prayer goeth before the knowledge or feeling of either of both . CHAP. XXVI . Of the circumstances of prayer . ANd thus much of the substantiall points of Invocation : Now follow the accidentall , which are the circumstances of Person , Time , and Place . Prayer in regard of persons is either publick or private . Publick invocation is the prayer of a congregation , as of a parish or colledge . Of publick prayer we are to make speciall account : For if the prayer of some one man can avail so much ( as heretofore I have shewed ) what shall we think of publick , where the prayers of so many ascend together unto the Lord ? As the flame of one faggot-stick to the ●…lame of the whole faggot or bundle , so is the prayer of one man to the prayer of the whole congregation : for Vis unita est fortior , force united is so much the stronger ; and a threefold cable is hardly broken . Our Saviour Christ hath bountifully promised that where two or three be gathered together in his name , there is he in the middest of them , Matth. 18. 20. Yea , such is the presence of the Lord in publick assemblies , that those which have been excluded thence have thought themselves banished from the pres●…nce of God , and to be put away from his face . It was the punishment of Cain ; and so he esteemed it , Gen. 4. For when the Lord had banished him from that earth which h●…d received his brothers bloud from his hand , v. 11. which was the place of the visible Church , v. 14. he saith , that by reason of this punishment he should be hid from Gods face . We see the same in the practice of David ; Who when he was in banishment desired nothing more then to have libertie to come into the assemblies of the saints : & when he had liberty he rejoyceed in nothing more . For the first , reade Psal. 27. and 42. and 84. In Psal. 27. 4. One thing have I desired of the Lord , that will I require , even that I may dwell in the house of the Lord all the dayes of my life , to behold the beauty of the Lord , and to visit his temple . Psal. 42. 1 , 2. As the hart brayeth for the rivers of waters , so panteth my soul after thee , O God. My soul thir steth for God , even for the living God : when shall I come and appear before the presence of God ? &c. And v. 4. he saith that his soul languished when he considered , that had it not been for the tyrannie of his oppressours he might have gone with the rest of the assembly into the house of God. Psal. 84. 1. O Lord of hosts , how ami●…ble are thy taber●…acles ! My soul longeth , yea and fainteth , that I might come to the courts of the Lord : my heart and my flesh cry out after the living God. In the third verse he seemeth to envie the sparrows and the swallows which had liberty to lay their young ones there where he had no accesse : And then he cryeth out abruptly with a 〈◊〉 patheticall exclamation , O thine altars , Jehovah , my King and my God! In the three next verses he pronounceth them happy not onely that dwell in the Lords house to praise him , but also those who have liberty to come to the Church , although it were by tedious and troublesome journeys , both in respect of the way and the weather : thereby signifying , that he would think himself happy if he might have liberty to come to the assembly , although he went through thick and thin : and that no way or weather should hinder him . And again , v. 10. he saith , that one day spent in the house of the Lord is better then a thousand elsewhere , and that he had rather be a doore-keeper in the house of God then to dwell in the tents of iniquity . Thus we see Davids affection to the assembly of the Saints , when he might not enjoy them . And as he placed happinesse therein when he wanted them , so when he injoyed them his chief joy was therein : Psal. 122. 1. I rejoyced when they said to me , We will go to the house of the Lord. Reade 2. Sam. 6. 14 , 16. When the ark of the Lord was to be brought to the city of David , David for exceeding great joy danced and leaped before the ark with all his might , as if he had not been his own man , insomuch as his wife despised him , & v. 20. derided him , O how glorious was the king of Israel this day , which was uncovered to day in the sight of the maids of his servants as a fool uncovereth himself ! If we were men according to Gods own heart , as David was , we would have the like estimation of the assemblies of the Saints ; both when we could not frequent them , most earnestly to desire them , and when we have liberty , with wonderfull ●…hearfulnesse and alacrity to frequent the Churches , as for other exercises of religion so for prayer . In respect whereof it is called the house of prayer , Isai. 56. 7. Neither must our private prayer exempt us from the publick : For although it be an excellent exercise and in no case to be omitted , yet if it come in comparison it must give place to the publick . But the frequenting of the publick assemblies is especially to be understood on the Sabbath , on which is mercatura animae , the merchandise of the soul ; and the market-place is the Church . Now as we are to frequent the publick assemblies , so we must be carefull before we come thither to prepare our selves , according to the counsel of the Wise man Eccles 4. 17. to look to our feet , that is , to our affections , lest me offer the sacrifice of fools ; and to lift up holy hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without wrath or doubting , 1. Tim. 2. 8. And also when we are there , to behave our selves both in soul and body as I have shewed before ; labouring also inwardly for unanimity , that we may call upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with one mind and heart , ( To unanimity is the promise made , Matth. 18. 19. If two of you shall consent , &c. ) as the Primitive Church did , Acts 1. 14. and 4. 24. and outwardly for uniformity so farre forth as it is joyned with decency and order , and severed from superstition . Concerning the voice , which I said was alwayes to be used in publick prayer , we are to know ; If it be uttered in one voice , as in praier , the mouth of the people ought to be the minister : because it is part of proph●…cie ; and the Apostles Acts 6. 4. make it part of their function . If by the voice of many , as in singing ( For singing also is warranted in the word of God both by the example of Christ , Mark 14. 26. & by the commandment of the Apostle , Col. 3. 16. Ephes. 5. 19. & of James ch . 5. 13. ) then such singing is to be used as we may sing with grace in our hearts and spirits , with understanding to instruct and edifie both our selves and others . But we may not so sing as that neither we our selves can attend to the matter , nor they which heare us understand what is said . That both unanimitie and uniformitie may be used , it is fit that there should be see forms of publick prayer : for then may the people best joyn their consent and desire of heart when they know before-hand the very form of the request . Indeed to that which they understand they may at the end of the prayer say , Amen ; but when they know before-hand what shall be asked , there may be a better concurrence between the prayer of their heart and the speech of the minister who is the mouth . Private prayer is either the prayer of a familie , or of some one . To the former doth the promise of Christ also appertein ; When two or three are gathered together in my name , there am I in the middest of them , Matth. 18. 20. And it is so much to be preferred before the other as it seemeth to draw nearer to publick prayer : And therefore it is the duty of an houshoulder to call his familie together and to pray with them . The prayer of some one man is properly called private : For privi with the ancient Latinists is the same with singuli . That which properly is required in this prayer is this , that it be private : as that we be not heard to pray of any man. This is done either when we are alone and ordinarily , or in the sight of others upon occa●…ions offered . If when we are alone ; we must neither be heard nor seen of any , but obey the commandment of Christ , Matth. 6. 6. When thou prayest enter into thy chamber ; and when thou hast shut thy doore , pray unto thy Father which is in secret ; and thy Father which seeth in secret shall reward thee openly . And therefore we are to be carefull to contein our voyce within the compasse of the private place wherein we pray . For otherwise we break the commandment of Christ ; and it is all one as if we prayed openly . For , as Tertullian saith , petitiones su●…s quid minùs 〈◊〉 quàm si in publico orent ? What do they lesse in their petitions then if they prayed in publick ? Again , if we so pray privately as that either we be seen or heard of men , our prayers wil not be void of ostentation . But as we are to avoid evil , so we are to shun all appeara●…ce of evil . Now to pray for ostentations sake is a thing ●…imply evil and forbidden by our Saviour Christ , Matth. 6. 5. And therefore we are to forbear not onely from it but also from the shew therof . If privately thou art to pray upon occasions offered in the presence of others , then thou art to pray in the closet of thy heart without using the voice , according to the example of Moses , Exod. 14. of Abra●…ams servant , Gen. 24. and Hannah , 1. Sam. 1. Ne●…emiah , chap. 2. 4. But this is not to be understood of him who praying in the company of others is as it were the mouth of the rest : For we are to conceive of that as of the prayer of the family , wherein the voice is necessary . CHAP. XXVII . Of the time of prayer . NOw we are to enquire of the time of invocation , when we are to call upon God. The holy Ghost telleth 1. Thess. 5. 17 , 18. that we must pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , continually , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all things to give thanks : and not in that place alone , but also in divers others ; as Luke 18. 1. that we must pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alwayes ; and 21. 36. as also Ephes. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all seasons . What then , will you say , must we do nothing els in the whole course of our life but pray ? I say not so . This was the phan●…asticall opinion of the fanaticall hereticks the Euchetae , which thought they might do nothing else but pray , and grounded their heresies upon these places of Scripture . But for the answering of them and informing our selves in the truth , first we are to search out the true meaning of those places of Scripture : First , therefore where it is said 1. Thess. 5. 17. that we must pray continually , it may be fitly expounded by that in the 18. verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all things ; for the sense would be the same if we should say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all things pray , and continually give thanks , that is , upon every just occasion pray and give thanks . Now that these cannot be understood of perpetuall continuance in prayer , excluding all other actions and duties , it is plain by this ; Paul in divers places of his epistles doth professe of himself that he did pray and give thanks alwayes , continually , without ceasing ; Rom. 1. 9. Col. 1. 3. 1. Cor. 1. 4. Ephes. 1. 16. Col. 1. 9. 1. Thess. 1. 2. 2. Thess. 1. 3. and yet notwithstanding he neither denied to obey the necessities of nature , neither omitted the duties either of his calling or of a godly life : Nay , he laboured in his calling more then all the rest of the Apostles . The like may be said of Cornelius , of whom the Scripture doth testifie Acts 10. that he prayed alwayes , which is all one with in all things ; and yet by his calling a Centurion , and therefore sometimes in fight : and for the duties of a godly life , it is said that he was a just man , v. 22. and therefore exercised the duties of the second table , and gave alms . Secondly , as touching the place in Luke 18. 1. where it is said that Christ spake a parable to this end that we ought alwayes to pray , the holy Ghost expoundeth his meaning in the next words by removing the contrary , that we should pray alwayes and not faint : So that to pray alwayes in this place , is not to faint in prayer : Which in other places is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to per severe in prayer : as Rom. 12. 12. that is , with some pertinacie ( if I may use this word in the good sense ) to persevere in prayer . And that this is the meaning of the words it appeareth by the scope of the parable it self , which is nothing else but this , That when we have prayed unto God and he seemeth not to heare us , we must not faint and give over , but stedfastly persevere untill we have an answer . Thirdly , for the other places : Luke 21. 36. and Ephes. 6. 18. it is not said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every time , but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every season ; that is , upon every just occasion , whensoever opportunity is offered . To confirm this exposition this reason may be used ; The Lord in his word inioyneth us a great fort of duties besides Invocation ; which if we do omit , for the omission of them , although we should do no hurt , we shall be condemned : Matth. 25. 42. the sentence of condemnation is pronounced against the wicked for the omission of certain duties , which necessarily must be omitted if we should do nothing else but pray . Again , it is a received distinction , That the negative commandments of God do bind both semper & adsemper to the absteining frō those things which are forbidden ; but the affirmative commandments , howsoever they do bind us semper , yet for the most part they do not bind us adsemper . And therefore although we be alwayes bound to the performance of this duty , and never exempted from it , yet we are not bound to do it alwayes . So that these commandments of continuing in prayer are to be understood of the whole life and not of every moment of time . Now that we are alwayes bound to this duty appeareth both by our continuall necessitie to pray , in regard first of our necessities and wants both spirituall and temporall ; secondly , of the continuall rage of our spirituall enemies , who are never at truce with us except we be at league with them ; thirdly , of innumerable dangers which are alwayes imminent , from which by Gods continuall mercy and goodnesse towards us we are delivered , for which we must return thanks unto him . For if there were no other cause of thanksgiving ( as there are many ) but onely this , that he hath ●…pared us , and not confounded us for our sinnes , this were matter sufficient : Lam. 3. 22. It is the mercy of the Lord that we are not confounded . Now that we may perform these commandments of continuance in prayer , it is requifite that we call upon God both ordinarily at set times , and extraordinarily as occasion and opportunity is offered . And therefore in respect of time prayer is thus distinguished ; Pr●…es sunt statae vel vagae : which distinction belongeth both to publick and priv●…te prayer . For publick prayer ; What set houres in the day-time are to be appointed for Divine service , it is to be left to the discretion of every Church . Onely in the night-time it seemeth inconvenient in the flourishing and quiet estate of the Church , that publick assemblies should be held : but in time of persecution it is otherwise . For vag●… : They are so often to be used publickly as occasion is offered either by any publick danger and calamity to pray , or by some publick blessing of God to give thanks . But concerning private prayer , there is no time of day naturall which may not be imployed thereunto . It hath been the practice of the godly to call upon God both night and day . So did David , Psal. 22. 2. Annah , Luke 2. 37. and not onely she , but all right widows , of whom Paul speaketh 1. Tim. 5. 5. So did Paul himself , 2. Tim. 1. 3. 1. Thess. 3. 10. But more specially for the day ; David saith that he would call upon God seven times a day ; that is , many times , Psal. 119. 164. In another place he saith that he would pray in the morning , in the evening , and at noon . And again , for the morning ; Psal. 5. 3. and in another place , that he would prevent the morning watch . For the noon , Acts 10. 9. For the night our Saviour gave us a precedent Luke 6. 12. where it is said that he spent the whole night in prayer unto God. And to omit other speciall times ; There is none so unseasonable as midnight ; yet often in this time have the godly given themselves unto prayer : Psal. 119. 62. At midnight will I rise to give thanks unto thee . And so did Paul and Silas , Acts 16. 25. So that we see no time excluded from private prayer . But to apply the former distinction to private prayer also : and first for statae : That our infirmity may be helped , and our backwardnesse in this duty relieved , we are to appoint to our selves some certain houres in the day which we will not let passe without invocation on the name of God : but yet so as we place no religion in one time more then in another , as the Papists do in their canonicall houres , as though God were more ready to heare one time of the day then another . This practice which I have named the most holy men of God have used : As David , Psal. 55. 17. In the morning , at noon , and in the evening will I pray : And Daniel , chap. 6. 10. used to pray three times in the day . Which practice of theirs we are thus to imitate : 1. to pray in the morning , before we go about the works of our calling ; 2. in the mid-day , in the time of intermission of our works ; and thirdly , at evening , before we take our rest : and besides , whensoever we take meat we are to use both prayer and thanksgiving , 1. Tim. 4. 4 , 5. 2. Concerning vagae : We are to follow the advice of the Apostle Col. 3. 17. In every thing which we do , in word or deed , both to take it in hand by calling upon the name of the Lord , and to end it with thanksgiving . Not that we are alwayes to use the voice and gesture of the body ; for sometime it is sufficient to lift up the soul unto the Lord : Which kind of short prayers among the ancient Fathers were called ejaculations . And thus if we shall use statae & vagae orationes , stinted and unstinted prayers , omitting no just occasions , we shall perform the commandment 1. Thess. 5. 17. but otherwise we shall break the same , and in so doing we shall incurre the wrath of God. CHAP. XXVIII . Concerning the place of prayer . THirdly , concerning the place : To no one certain place is that promise made that then was made to the temple of Jerusalem ; viz. That whatsoever men in their extremitie should ask of God in it , God would grant it in his holy habitation in the heavens . Jesus the Messias then looked for , whose presence was sought in the mercy-seat and between the Cherubims , is now entred between the veil , that is , in the heaven , and there abideth onely Mediatour for us : unto whom from all the coasts of the earth we may lift up pure hands with assurance that we shall be heard . Howsoever the Israelites under the Law were tyed to pray either in the temple and tabernacle , Deut. 12. 5 , 14. Psal. 99. 6. or else towards the same , 2 Chron. 7. 38. 1. Kings 8. 44 , 48. Psal. 138. 2. Dan. 6. 10. yet now all such distinction and difference of place , being but ceremoniall , is abolished . For that one place of prayer and sacrifice was a type of Christ Jesus the alone altar ; and the praying in or towards the same did figure out thus much , That onely in the mediation of Jesus Christ , who is the onely Mediatour both of redemption and also of intercession , we are to call upon the Lord : Wherefore seeing these were but shadows and ceremonies of things to come , and seeing the substance and truth it self , Jesus Christ , is already exhibited , whereunto the shadows and ceremonies do and ought to give place ; we are not now tied to one place more then another , as one being more typically holy then another . In the 4. of John v. 21 , 22 , 23 , 24. our Saviour himself resolveth this doubt : for when the Samaritane had demanded of him , which is that place wherein God is to be worshipped , the mount Gerizzim where the Samaritanes temple was , or the mount Moriah whereon the temple of Solomon was built ; Christ giveth her this answer , That now the time was come wherein all these differences of places , being but ceremoniall , were taken away ; & that now the Lord was no more to be worshipped by ceremonies but in spirit and truth : and therefore that it was lawfull to worship God not onely in Jerusalem or in mount Gerizzim but also in other places . The Prophet Malachi seemeth to foretell the same , chap. 1. 11. For so the Lord speaketh by him , From the rising of the s●…nne to the going down of the same my name is great among the Gentiles ; and in every place incense shall be offered in my name , &c. But most plain is that 1. Tim. 2. 8. where the Apostle willeth that men should pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every place , li●…ting up holy hands without wrath or doubting . So that there is no such difference of place , but that we may lawfully call upon God in any place : Which also is confirmed unto us by the practice of Christ and his Apostles : who did not onely pray in the temple , but without distinction in other places , as in the mountain , in the desert , in the garden , in private houses , on the house-top , on the sea-shore ; and where not ? Hence appeareth the vanity of Pilgrimages : Which were used either because the places were more holy to which they went then others , or because the Lord was nearer to them there then elsewhere . The former reason I have already confuted : and the latter is more absurd . For is the Lord present at Jerusalem , and is he absent in England ? nay , Do not I fill heaven and earth ? saith the Lord , Jer. 23. 24. And doth not the Psalmist say , Psal 138. 8. If I ascend into heaven , thou art there ; if I lie down in hell , thou art there . If I take the wings of the morning and dwell in the uttermost parts of the sea , yea , thither shall thy hand lead me , and thy right hand hold me . ? Seeing therefore that the Lord is every where present to heare us , we may call upon him in any place : and the rather because our bodies are the temples of God , and we our selves priests , and Christ Jesus dwelleth in our temples , upon whom , as being our onely altar , we may offer up incense , that is , our prayers , Revel . 5. 8. Psal. 141. 2. So that wheresoever we are , we have temples wherein to call upon the Lord. Now howsoever this which I have said be in generall true of Invocation both publick and private , yet it is to be understood of publick with this distinction : For publick prayer is to be considered according to the state of the Church : If the Church be either in persecution or warfare , wheresoever the assembly meeteth to that purpose there may they lawfully pray : As namely in persecution , in private houses or in secret places : for the assembly & not the place maketh prayer publick . But if the Church be in flourishing and quiet estate , there ought some publick places , as Chu●…ches , to be appointed for that purpose , wherein the congregation ordinarily is to be assembled ; not for any greater holinesse in the Churches then in other places ( for the assembly sanctifieth the place , and not the place the assembly ) but onely for good orders sake and politie of the Church . CHAP. XXIX . Of Prayer or Petition : and what is required unto it . HItherto of the generall doctrine of Invocation common to both the sorts . Now followeth the speciall . Invocation is either prayer or thanksgiving . In the former we ask good things at the hand of God : In the latter we return praise and thanksgiving for benefits received . The former hath reference to the time to come ; the latter , to the time past . For in the former we crave either the gift of such things as we want for the time to come , or the continuance and increase of that which we have . In the latter we praise Gods goodnesse for his blessings either bestowed already , or at the least promised . In the former we beg and pray ; in the latter we give , or rather render and repay , the praise which is due to his name . But howsoever in nature these two sorts of Invocation do differ , and so are in doctrine to be severed , yet in use and practice they must go together . Neither must we be more ready to crave new blessings at the hands of God then to return thanks for benefits already received . And therefore the performance of both these duties the holy Ghost in many places hath joyned together : as 1. Thess. 5. 17 , 18. Psal. 50. 14 , 15. 1. Tim. 2. 1. Col. 3. 17. More plainly Col. 4. 2. Continue in prayer , and watch in the same with thanksgiving . Phil. 4. 6. Be distrustfully carefull for nothing , but in all things let your requests be manifested unto God in prayer and supplication with giving of thanks . Examples : of Jacob , Gen. 32. 9 , 10 , &c. David , 1. Chron. 29. 10 , 18. 2. Sam. 7. 18. Paul , Col. 1. 9 , 12. Phil. 1. 3 , 4. 1. Thess. 1. 2. Not that by giving of thanks for benefits received we do merit greater and better , according to that of the Schoolmen , De acceptis beneficiis gratias agentes meremur accipere potiora , When we render thanks for benefits received , we merit to receive better ; but that the Lord of his mere bounty is ready to reward our thankfulnesse for former benefits with granting new blessings which we crave at his hands : and likewise ourselves , when we are affected with a thankfull remembrance of Gods goodnesse towards us for the time past , are the more encouraged with faith and affiance to crave new blessings for the time to come ; Psal. 4. 1. 1. Kings 3. 6 , 7 , 8. Psal. 116. 1 , 2. But first we are to speak of prayer . Prayer is that invocation whereby we effectually crave any thing which we do well ( that is , lawfully and profitably ) desire at the hands of God. Where I say it is invocation , I mean that it is a religious speech of the faithfull made unto God in the name of Christ , according to the will of God , by the help of the holy Ghost , concerning good things apperteining to Gods glory and our good ; and consequently , that whatsoever before hath been spoken in generall concerning Invocation is particularly to be applyed to Prayer . The proper nature and difference is expressed in the word crave : For prayer is that invocation whereby we beg and crave of God. But because we speak of that prayer which is right and acceptable , and is framed according to the will of God , as was said in the generall out of 1. John 5. 14. and it is the will of God that our prayer should be effectuall and our desire good ; therefore I added , whereby we effectually crave any thing which we do well ( that is , lawfully and profitably ) desire of God. That our prayer which shall avail with God must in it self be effectuall , S. James teacheth us , chap. 5. 16. The prayer of a righteous man availeth math , it being effectuall . The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which I have spoken before . As therefore that is an effectuall oration wherein nothing is omitted which the oratory art requireth , whether the hearers be perswaded or not ; so that is an effectuall prayer wherein nothing is omitted which in the word of God , that teacheth the art and doctrine of prayer , is required either in generall or in particular . For although the efficacy of prayer doth not properly consist in the observation of the generall points , yet they are such as without them it cannot be effectuall : As 1. That the party which prayeth be faithfull , that is , a penitent and believing sinner ; 2. That the prayer be directed unto God ; 3. In the name and mediation of Christ ; 4. By the help of the holy Ghost ; 5. That it be a prayer of the heart , or that the prayer be made in truth ; ( for to that the promise is restrained , Psal. 145. 18. and therein the life of the prayer consisteth , without which it is dead and counterfeit ) that it be made with knowledge , and with faith , with humility , with reverence , and with heartinesse ; 6. For good things . All which are essentiall points required in all invocation . But the things wherein more properly the efficacie of prayer consisteth are Fervency and Faith : and to pray effectually , is to pray fervently and faithfully . For as touching the former ; whatsoever we do effectually ask that we do fervently desire . Quae v●…rò fidelis , & humilis , & fervens ●…ratio fuerit , coelum sine dubio penetrabit : unde certum est , quòd vacua redire non poterit : The prayer which is faithfull , humble , and fervent will without doubt pierce the heavens : whence we certainly gather , that it cannot return vain and empty . Now fervency presupposeth a sense and feeling or acknowledgement of our want : And both of them in the Scriptures are signified in the phrases of hungring and thirsting , Isai. 55. 1. Matth. 5. 6. John 7. 37. For as in hunger and thirst there concurre two things ; a sense of our want , and an appetite to have that want supplyed : so in prayer we must hunger and thirst after those graces and blessings which we do crave , that is , we must have a true sense and acknowledgement of our want , and an earnest desire to have it supplyed . In which respect David compareth his soul to thirstie lands which gape for the rain , Psal. 63. 2. and 143. 6. and to the hart braying for the rivers of waters , Psal. 42. 1. Both these are necessary to effectuall prayer : For what we ask we desire , and what we desire we want : Neither can we fervently ask that we do not earnestly desire , and we cannot earnestly desire that whereof we feel no want . The whole needeth not the Physician , as our Saviour saith Luke 5. 31. And as the Philosophers teach , Nihil appetit quod habet , Nothing affecteth what it hath : therefore this I said is presupposed . If any want wisdome , saith S. James , let him ask it . For if he find not himself to want it in whole or in part , he is not to ask it , unlesse he will mock God , who will not be mocked , Gal. 6. 8. Here therefore they offend , I. In respect of temporall things , who trusting in their own means , and relying upon their own store , do not find themselves to stand in need of Gods help , neither do depend upon the providence or blessing of God in the use of the means . For such when they pray unto God for these things , as namely , to give them this day their daily bread , they do not pray in truth , because they do not unfeignedly desire that whereof they find no want . II. In respect of spirituall things two sorts of men offend : First , those that are carnally secure , who although they be wretched and miserable , poore , blind , and naked , yet being lukewarm with the Laodiceans , Rev. 3. 17. & feeling no want , think they are rich and need nothing . Secondly , those who are righteous in their own conceit ; as Pharisaicall and Popish justitiaries . For both these and the other feeling no want , either pray not at all , or if they do pray , it is but for fashions sake : and therefore praying usu magis quàm sensu , out of custome rather then sense , their prayer is not acceptable unto God , and like lukewarm water to the stomach . Wherefore it behoveth us to labour that we may have a true sense of our wants : Which I speak especially in respect of spirituall graces : for when we are pinched with bodily wants , we are many times but too sensible thereof : But of spirituall wants many have no sense ; and being miserable they feel no misery . First , therefore it is good to be perswaded that this sense of our wants is necessary for us : For without it neither will we seriously seek unto the Lord , neither will he seem to regard us . We will not earnestly seek unto him : for what we do not want we do not desire ; and what we do not desire that we do not ask , except it be for fashion : And how can we look that the Lord will compati , that is , have compassion on us , when we do not pati , or feel any want ? How can we desire him ●…isereri , to have mercy on us , when we do not esteem our selves miseri , to whom mercy belongeth ? ( for thence hath misericordia the name . ) Yea , if we be rich and full in our own conceits , the Lord will send us away empty , Luke 1. 55. remaining in our sinne , Luke 18. 14. exposed to his curse , Luke 6. 24 , 25. Whereas on the other side , if we be humbled with the sense of our want , the Lord will have speciall regard unto us , Isai. 66. 2. and 57. 15. and be near unto us in all our desires , Psal. 34. 18. Yea , such he calleth to him , Matth. 11. 28. such he promiseth to heare , Psal. 10. 17. ●…ohn 7. 37. such he pronounceth blessed , Matth. 5. 3 , 4 , 5. Secondly , that we may attein to this sight and sense of our misery and wants , we are to look into the glasse of the law ; which will reveal unto us our misery , both in respect of our sins , and also of the punishment due for the same , &c. Thirdly , for as much as the sight and sense of our misery is the gift of God and work of his spirit , we are to pray unto God that he will anoint the eyes of our minds with the eye-salve of his spirit , Revel . 3. 18. that we may see our sins ; and that he would touch our hearts with the finger of his spirit , as he struck the rock in the wildernes , that they may melt within us , as the heart of Josias did at the reading of the law , 2. Kings 22. 19. and be resolved into a fountain of tears , by which we may bewail our sinnes whereby we have displeased and dishonoured God. From this sense of our wants ariseth the second thing , that is , an earnest desire to have our wants supplyed . And this is of such force in prayer , that it seemeth to be nothing else but the expressing of our desire , and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of such efficacie ●…n prayer , that some place the efficacie of prayer therein ; & so reade the words of S. James , ch . 5. 16. The effectuall ●…ervent prayer of a righteous man ava●…leth much ; others , The prayer of a righteous man availeth much if it be fervent . But though it be not the onely cause of efficacy , yet it is one of the principall : for , as Augustine saith , Dignior scquitur effectus quem ferventior affectus praecedit : A more worthy effect followeth which a more fervent affection precedeth This praying with earnest desire is commended to us in the word of God by divers significant phrases : For besides that it is called crying unto the Lord , and crying mightily , Jon. 3. 8. lifting up of our prayer , I●…ai . 38. 14. this is also to poure forth our souls before the Lord like water , Lam. 2. 19. In which sense the Is●…elites are said 1. Sam. 7. 6. to have drawn water from the fountain of their hearts , and poured it out before the Lord. This is to pray with grones unspeakable , Rom. 8. 26. which the holy Ghost stirreth up in us ; and is therefore an evident token of the child of God indued with the Spirit of adoption : which is also the spirit of grace and supplication , making us when we look upon him whom we have pierced by our sinnes , to lament and mourn as a man mourneth for his first-begotten , Zech. 12. 10. For , as Augustine saith , Plerunque hoc negotium plùs gemitibus quàm sermonibus agitur , 〈◊〉 plùs quàm 〈◊〉 : For the most part this businesse is effected better with grones then words , with weeping rather then speaking . This is to pray with Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exceedingly , r. Thess. 3. 10. This is with Epaphras , Col. 4. 12. as it were to wrestle with the Lord : which the Apostle commendeth to the Romanes , chap. 15. 30. By which kind of wrestling Jacob prevailed with God , as Hosea teacheth chap. 2. 3 , 4. and was therefore called Israel , Gen. 32. This is that prayer of the humble which pierceth the clouds , Ecclus 35. 21. This fervent desire therefore is fervently to be desired of us , and happy are they which have atteined to it , Matth. 5. 6. The means to attein unto it are , First , because it is the work of Gods spirit , to beg it of him by prayer . Secondly , to labour after a true sense of our wants . Thirdly , in our preparation to meditate on the excellency , profit and necessity of those things which we crave , that so our affections may be inflamed with a desire thereof ; as also of the necessity of Gods help , that except the Lord heare us and help us our case is desperate . So David prayeth Psal. 28. 1. and 143. 6 , 7. Heare me , O Lord , and hide not thy face ; else I shall be like to them that go down into the pit . Fourthly , we are upon extraordinary occasions to joyn fasting with our prayers , as we are directed in many places of the Scripture . For fasting as it causeth the hunger of the body , so it is an effectuall means to stirre up and increase the hunger of the soul. For which cause the Fathers call fasting orationis alas , the wings of prayer . CHAP. XXX . Of Faith , which is chiefly required in prayer . BUt the chief thing which maketh prayer effectuall is Faith : whereof Fervency it self is a fruit : And therefore our Saviour attributeth the earnestnesse and importunity of the woman of Syrophenicia's prayer to the greatnesse of her faith , Matth. 15. 28. For that prayer which S. James , chap. 5. 16. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the 15. verse he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prayer of saith . Now in prayer there is a double faith required : The one more generall , apprehending the promises of the Gospel concerning salvation by Christ , by which we are in some measure perswaded that we and our prayers are accepted of God in Christ : Of which I have spoken before in the general doctrine , Rom. 10. 14. Heb. 11. 6. Ephes. 3. 12. The other more speciall , giving speciall assent to the promise made to our prayer , whereby we are perswaded that our particular requests shall be granted unto us according to Gods gracious promise in this behalf ; Matth. 7. 7 , 8. John 14. 13 , 14. and 16. 23 , 24. To pray effectually therefore is to pray faithfully . For what things soever , saith our Saviour , ye desire when ye pray , believe that ye shall receive them , and ye shall have them . And it is usuall with our Saviour Christ to dismisse his suiters with this answer , As thou believest so be it unto thee . On the other side he prayeth not effectually who doubteth whether he shall be heard or not : Wherefore , as S. James saith , chap. 1. 5. If any man want wisdome let him ask it of God , and it shall be given him : But let him ask in faith , nothing wavering : for he that wavereth is like a wave of the sea driven with the wind and tossed to and fro . Neither let that man think that he shall receive any thing of the Lord. So S. Paul , 1. Tim. 2. 8. would have men pray without doubting . Examples ; Psal. 4. 3. and 55. 16 , 17. And the Apostle S. John saith , This is our confidence that we have in him , that if we ask any thing according to his will he heareth us : and if we know that he heareth us , whatsoever we ask we know that we have the petitions that we desired of him , 1. John 5. 14 , 15. Wherefore seeing in Christ we have boldnesse and accesse with confidence by the faith of him , Ephes. 3. 12. we ought as we are exhorted Hebr. 4. 16. to come boldly to the throne of grace , that we may obtein mercy and find grace to help in time of need ; and draw near with a true heart in full assurance of faith , Heb. 10. 19 , 22. But here a distinction is to be used . In matters spirituall necessary to salvation , as we are to ask them absolutely , as being perswaded that God hath subordinated our salvation to his own glory ; so are we absolutely to believe that the Lord will grant them unto us . Yea , this may be added for our comfort , that if God hath given us grace unfeignedly and earnestly to desire any saving grace , the same grace is begun in us . In matters temporall or spirituall which are not necessary to salvation , as 2. Cor. 12. as we are to ask them conditionally , so far forth as they may stand with Gods glory and the good of our selves and our brethren , so are we to believe that he will so far forth grant them , and therefore that he will either grant our desire or that which is better . For which cause in such requests we are most willingly with our Saviour Christ to submit our will and desires to the will and pleasure of God , Matth. 26. 39 , 42. who as he knoweth what is good for us better then our selves , so he is most ready to give good things unto us , Matth. 7. 11. and therefore we are alwayes to believe that our requests being rightly conceived shall be granted unto us . I would believe that I should be heard , were it not for mine unworthinesse and my wants in prayer . Indeed thou mayest be such an one , and such may be thy prayers , as thou canst have no hope to be heard : that is , if thou be an impenitent and unbelieving sinner God will not heare thee ; or if thou pray in hypocris●…e and dissimulation the Lord will not heare thy prayer . But if thou art a penitent and believing sinner , yea , if thou dost unfeignedly desire to believe and repent , and dost pray unto the Lord in truth with unfeigned lips , thou oughtest to pray with assurance to be heard : and this thy faith and assurance must not be grounded on thine own worthinesse or dignitie of thy prayer , but on the undoubted promises of God , and on the merits and mediation of Christ , in whom both we & our prayers are accepted of God. As for the sense of thine unworthinesse , if it be in truth and joyned with unfeigned desire of grace , it ought to make thee the rather to pray in faith : for such , as I have shewed , our Saviour calleth with promise to heare and help them : And such he pronounceth blessed , Matth. 11. 28. John 7. 37. Matth. 5. 4 , 5 , 6. Now for the helping of our faith , we are in our preparation to meditate of these things especially : First , of the power of God , who is able to do exceeding abundantly above all that we do ask or think , Eph. 3. 20. Secondly , of his fatherly good will , who will deny us nothing that is good , Matth. 7. 11. The consideration of both which our Saviour hath prefixed before the Lords prayer , when he teacheth us to call upon God as our Father , therein noting his love & good will ; which is in heaven , therein noting his power , Psal. 111. 3. that being perswaded that God is both able and willing to grant our requests , we might pray in faith and assurance that our prayer shall be heard . Thirdly , of his gracious promises made unto prayer : as Matth. 7. 7 , 8. John 16. 23 , 24. which if we cannot find in our hearts to believe , we are not to pray ; for in not believing we make God a liar . Lastly and especially , of the merits and mediation of our Saviour Christ who sitteth at the right hand of his Father making intercession for us . Though our prayer must be fervent and confident , yet with submission to the will of God ; Quid , Quale , Quantum , Quomodo , Quando , Vbi , what , of what kind , how much , after what manner , when and where he is pleased to give , knowing that he is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exceeding abundantly . We are not to limit God or to circumscribe him by circumstances . It is reckoned , Psal. 78. 41. among the faults of the old Israelites , that they circumscribed the holy One of Israel ; and is effectually reproved by Judeth , chap. 8. 11 , 16. in the governours of Bethulia , who appointed to the Lord the term of five dayes to deliver them , otherwise they would give up their city . Not that it is simply unlawfull to mention circumstances , so it be done with submission to the will of God either expressed or understood ; Gen. 24. 12 , &c. Psal. 102. 2. Now , as I said , we do by prayer effectually crave that which we do well , that is , lawfully and profitably , desire at the hands of God. Lawfully , when we desire that which is good , and to a good end : For if it be not good which we desire , then is our desire unlawfull , and we sinne in going about to make God the authour of sinne . God hath promised to give good things to them that ask , Matth. 7. 11. But if they be not good , they are not within the compasse of Gods promise , nor ought to come within the compasse of our desire . If not to a good end , our desire is not lawfull nor our prayer acceptable , Jam. 4. 3. Ye ask and receive not , because ye ask amisse , that ye may consume it upon your lusts . But as the thing must be good in it self , so also it must be good unto us , that is , expedient and profitable : for God as a most wise Father doth not alwayes grant his children their desires ; for many times they ask that which would be hurtfull : for we know not what to ask as we ought , Rom. 8. 26. But he heareth them alwayes though not ad voluntatem , to their will , yet ad utilitatem , to their profit . And therefore when he seemeth not to satisfie our particular desire , he graciously heareth our prayer , if it be rightly conceived . For we ought all to be of that mind which some of the heathen expressed in their prayer mentioned in Plato and in the Greek Epigramme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Good things , great Jove , pray or pray not , impart To us ; but bad , though crav'd , from us avert . CHAP. XXIX . Of duties to be performed after prayer . ANd these are the duties to be performed in the action of prayer . Out of the action , before is required preparation : wherein we are to meditate of such things as may help and further us for the exercise of such duties as are required in the action , which I have already noted in the particulars . After our prayer is ended we must quietly rest in the good will and pleasure of God ; not doubting but the Lord as he hath heard our prayers , so in his good time will grant the same as shall be most for his glory and our good . And this is the meaning of the word Amen , wherewith our Saviour hath taught us ( as it were ) to seal up our prayers : for thereby as we signifie the consent of our desire , so also the assent of faith . This was Davids disposition , Psal. 3. 4 , 5. I did call unto the Lord with my voice ; there is his prayer : and he heard me out of his mountain ; there is his assurance that he was heard : I laid me down and slept ; there is his quiet and secure resting in the good will and protection of God who did sustein him . So Psal. 4. 6 , 7 , 8. Psal. 5. 3. In the morning I will direct my prayer unto thee , & speculabor , and I will look and wait , untill thou shalt grant my desire . And such also was the disposition of Hannah after she had prayed , 1. Sam. 1. 18. Secondly , as we crave good things at the hands of God , so we our selves must endeavour to attein unto them by all good means possible . For otherwise our prayer is a tempting of God , as if we would have our desire granted as it were by miracle , and a fruit of no faith or unfeigned desire of the thing asked . For if we did truly believe and unfeignedly desire the thing which we ask , we would leave no good means unattempted for the obteining thereof . As for example , when I pray for faith or any other spirituall grace , I must besides my prayer use all the good means carefully which the Lord hath ordained for the begetting and increasing of those graces in us , as the hearing of the word preached , receiving the Sacrament , reading and meditating in the word , &c. To this purpose there are many worthy sayings of the heathen : as of Aeschylus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God delighteth to be present with him that laboureth : and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When as any man useth his indeavour God also putteth to his hand : and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Manum admoventi invocanda sunt Numina , Divine powers are to be invocated by him that putteth to his own hand : To which purpose is that proverb of Varro , Dii facientes adjuvant , God assisteth labourers : Adag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thirdly , if having prayed and used other means we do not obtein our desires , let us before we go any further labour to find out the cause . If the fault be in our prayer , because we did ask amisse , Jam. 4. 3. as that we did not pray in faith , or in fervency , &c. we must endeavour by the assistance of Gods spirit , which we are to crave , to amend that fault . If the fault be in our selves , as that we lie in some sinne not repented of , we must by repentance wash our selves , and then renew our prayers unto God , Isai. 1. 16 , 18. It may be we neither so greatly desire the thing which we ask while we want it , neither would so highly esteem it when we have it , as it deserveth , and therefore the Lord deferreth the granting of our suit , that our desire being deferred might be more fervent , and the thing so hardly obteined might both the more highly be esteemed and the more carefully kept . So Augustine , Deus differt nostra postulata , ut discamus grandia granditer desider are : God deferreth to grant our requests , that we may learn to desire greatly great things . Fourthly , having used the means and endeavoured to remove the impediments , we are to perfist and persevere in prayer without fainting . To which purpose our Saviour propounded the parable of the widow and the judge , Luke 18. 1. giving us to understand that those things which we do not obtein at the first , by reason of our perseverance and importunitie shall be granted . To which purpose also serveth the parable of the two friends , Luke 11. 8. To this perseverance we are often stirred up both by precept , Rom. 12. 12. and practice ; as of Hannah , 1. Sam. 1. 12. of David , Psal. 109. 4. who gave himself to prayer ; of Daniel , when he was forbidden under pain of death to call upon God , Dan. 6. of Bartimeus the blind man , who calling upon Christ and being therefore rebuked of the people did so much the more cry after him , Mark 10. 46 , 48. of the woman of Syrophenicia , who having received divers repulses yet by her importunity obteined her desire , Matth. 15. 22. of the Primitive Church , Acts 2. 42. and 12. 5. of Cornelius , Acts 10. of Paul , who prayed without ceasing . Fifthly , as we are to persist with a kind of importunitie in our prayers , so are we with patience to expect the Lords leisure , Psal. 40. 1. and 130 , 5 , 7. and not to be hasty , according to that , Isai. 28. 16. Qui crediderit nè festinet , Let not him that believeth make hast : but , as it is Psal. 123. 2. waiting upon the Lord untill he have mercie upon us , knowing , as Jeremy speaketh Lam. 3. 26. that it is good both to trust and to wait for the salvation of the Lord ; being assured that the Lord , who is a present help in the time of need , will in his good time grant our requests . And therefore we are exhorted Heb. 4. 16. to come with boldnesse to the throne of grace , that we may obtein mercy and find grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , for opportune help . And because we have need of this patience , Heb. 10. 36. we are to stirre up and encourage our selves thereto , Psal. 27. 13 , 14. Wait on the Lord , be of good courage , &c. Sixthly , if having persisted in prayer and long expected the Lords leisure we yet have not obteined our suit , insomuch that the Lord may seem rather wholly to deny it then for a time to delay it , we are to rest in the good will and pleasure of God , being perswaded that he hath heard our prayers in a better manner then we desired , hearing us though not ad voluntatem yet ad utilitatem , that is , for our profit though not according to our will ; after the manner of wise and carefull parents , who will not give to their children what they ask but what is profitable ; and of good Physicians , who will not grant their patients what they desire but what is expedient . And therefore we are in this case to be disposed as Augustine directeth us ; Si quid contra quod oramus acciderit , patienter ferendo , & in omnibus gratias agendo , hoc potiùs oportuisse quod Dei non quod nostra voluntas habuit , minimè dubitare debemus , by patient bearing it , if any thing happeneth contrary to that which we have prayed for , and in all things giving thanks ; neither ought we to doubt but that it is better that should come to passe which God willeth then what we desired . And this is true not onely in temporall benefits , which it is good sometime to want , but also in spirituall which are not necessary to salvation . As for example ; A man being troubled with some infirmitie , which is as a prick in his flesh moving him to sinne , prayeth unto God to be delivered from it : but howsoeuer his prayer in desiring to be freed from evil is acceptable unto God , yet it may be he will not grant it , the deniall being more for his glory and our profit : for his glory , because his power is manifested in our weaknesse ; to make us work out our salvation with fear and trembling , to make us more circumspect of our wayes , knowing that we carry such an enemy about us , as if we stand not upon our guard will be ready to foil us . Example hereof in Paul , 2. Cor. 12. 7 , 8 , 9. And this ought to be our disposition when our requests do seem not to be granted . But if contrariwise the Lord hath heard our prayers and granted our requests , then are we , First , to be thankfull unto God for his goodnesse , Psal. 28. 6. and 66. 20. and 118. 21. Dan. 2. 23. Gen. 24. 26. John 11. 41. Secondly , our love of God must be increased and our faith confirmed with greater confidence to make our prayers unto him for the time to come , Psal. 116. 1 , 2. I love the Lord because he hath heard the voyce of my supplications : because he hath inclined his eare unto me , therefore will I call'upon him as long as I live . CHAP. XXXII . Distinctions of prayer in regard of the object . NOw this kind of invocation admitteth some distinctions in regard of the object : which is either Personall , or Reall . In regard of persons we pray either for our selves or concerning others ; howbeit when we pray for our selves we are also ordinarily to pray for others , as our Saviour hath taught us . The prayer which concerneth others is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intercession , and it is either for them , 1. Tim. 2. 1. or against them , Rom. 11. 2. The others for whom we are to pray , are either deceased or living . The deceased are either the elect , which are happie in heaven ; or the reprobate , damned in hell . For the elect in generall we do pray in the second petition of the Lords prayer , that the whole number of the elect being accomplished the Lord would hasten the second coming of Christ , for our and their full redemption , that both they and we may both in body and soul enjoy the felicitie of our blessed Saviour , and by him the fellowship of the whole Trinity to our complete and eternall happinesse . As touching the reprobate in hell ; we are not to pray for them , but rather against them : which we do in generall and by consequence in the same petition . In particular we are not to pray for any deceased : For either they be in heaven , and then our prayer is needlesse ; or in hell , and then it is bootlesse . For as touching the purgatorie-fire , it was but a smoke , and therefore vanished ; or at the most a devised fire , serving for the Popes kitchin , and the inriching of the Popish clergie . Furthermore , as he that prayeth in particular for the saints in heaven wrongeth them , as supposing that they need his prayer ; so he that prayeth for any of the reprobate in hell wrongeth himself ; for such a prayer being without warrant , and therefore not of faith , yea expressely against the Scriptures , which teach that out of hell there is no redemption , is turned into sin . For what warrant have we to love where we know that God doth hate , or to make intercession for them to whom the intercession of Christ doth not belong ? But we know not whether they be in heaven or in hell . But this we are to know , Whether they be in heaven or hell we are not in particular to pray for them . If we know not their estate , we are in charity to hope the best of those which die in the church ; for whom being in heaven we can by prayer procure no particular blessing . Concerning those that are alive ; We are commanded in the word of God to pray one for another , Jam. 5. 16. for all the Saints , Ephes. 6. 18. for the whole brotherhood of Christians , as our Saviour hath taught us , Our Father , Give us , &c. The which as it doth teach us our duty , so to them that do it it ministreth comfort . Frater , si pr●… te solo oras , solus oras pro te : si pro omnibus , omnes orant pro te : Brother , if thou prayest for thy self alone , then thou alone prayest for thy self : if thou prayest for all , then all pray for thee . And not onely for the faithfull are we to pray , but for all men in generall , that is , for men of all sorts and conditions , those onely excepted who have sinned against the holy Ghost : for whom there remaineth no more sacrifice for sinne , b●…t a fearfull expectation of judgement , and violent fire which shall consume the professed enemies of God , Hebr. 10. 27. For these we are not to pray , 1. John 5. 16. Of the rest there is a distinction to be made in respect both of their outward and inward estate . In regard of outward estate some are publick persons , some are private . We are to pray for all , but especially for the publick , and those which be in authority , 1. Tim. 2. 1 , 2. And as private persons are to pray for the publick , so contrariwise the publick for the private , 1. Sam. 12. 23. In regard of the inward estate , some are faithfull , some are faithlesse . We are to pray for all , but especially for those which be of the houshold of faith , Psal. 122. 6. Ephes. 6. 18. Gal. 6. 10. The faithlesse are the enemies of God , and some of them the enemies of our Church and countrey , and some enemies to our selves ; and shall we pray for such ? Although now they be the enemies of God , yet hereafter they may become friends and be reconciled unto him : whereof our prayer may be a means : And therefore howsoever we are to pray against their wicked practices , we are to pray for their persons , that they of enemies may become friends ; of infidels , faithfull ; of hereticks and schismaticks , sound Christians ; of wicked and profane , religious and holy : for this is good and acceptable in the sight of God our Saviour , who willeth that all men should be saved and come unto the knowledge of the truth , 1. Timoth . 2. 4. Examples of them who have prayed for the wicked are very many in the word of God : As of Abraham , for the Sodomites , Gen. 18. Moses , for the rebellious Israelites , Exod. 32. yea , for Pharaoh and the Egyptians ; Samuel , for Saul , the man of God , for Jerdboam , 1. Kings 13. But why seek ●… examples ? We have a commandment to pray for such as have sinned not unto death , and a promise to procure mercy for them , 1. John 5. 16. and a complaint of God when this is not performed , Ezek. 22. 30. Prayers made for the wicked are many times without fruit . If they be without fruit , though they be to them idle , yet not to thee : Thy prayer shall return into thine own bosome , Psal. 35. 13. according to that Mat. 10. 13. When ye come into an house , salute it , or wish peace unto it : if the house be worthy , let your peace come upon it ; but if it be not worthy , let your peace return to you . As for those that be our enemies ; Though the Schoolmen teach that we are not or at least need not specially to pray for them , yet our Saviour Christ hath commanded us to love our enemies , to blesse them that curse us , and to pray for them who despitefully use us and persecure us . So Jer. 29. 7. Rom. 12. 14. And this was practiced by our Saviour , Luke 13. 34. by Stephen , Acts 7. 60. To this kind of praying for others we are to referre Blessing : which is a speciall kind of prayer of the superiour for the inferiour , Heb. 7. 7. As of the Prince , 1. Kings 8. 55. of the Priest , Num. 6. 23 , 24. of the parents , Gen. 9. and 27. and 49. To which the Lord hath given great force , insomuch that the prolonging of the childrens life and dayes seemeth to be attributed to the parents in the fifth commandment , that they may prolong their dayes , &c. And therefore not without cause are children taught to crave the blessing of their parents ; the rather because as it is our duty to pray for others , so also to desire others to pray for us . Which hath been done not onely by the inferiour and weak in grace , as 1. Sam. 12. Jam. 5. 14. but also by the chief Saints of God , as by Paul in many places of his epistles , as Rom. 15. 30. Eph. 6. 19. But when we desire others to pr●…y for us , we must adde our own prayers , and our indeavour , and our repentance , if sinne hath separated between God and us ; otherwise the prayers of others though never so godly will not avail us , Jer. 15. 1. Ezek. 14. 14. Prayer against others is Querimonia or , Imprecatio . Complaint , is intercession against others , laying forth the evil that they do or intend against us , Rom. 11. 2 , 3. 1. Kings 19. 14. Psal. 3. 1 , 2. and 22. 7 , 8 , 12. Isai. 37. 14. Acts 4. 29. Imprecation is that intercession against others whereby we do not onely declare their malum culpae , evil of sinne ; but desire their malum poenae , evil of punishment . And hereof are three degrees : The first , when we pray not against their persons but against their counsels and practices , that God would confound them and bring them to nought : So David prayed against Achitophel , 2. Sam. 15. 31. Secondly , when we pray the Lord to inflict some temporall affliction upon them that they may be humbled and brought to repentance , Psal. 83. 16. Fill their faces with shame , O Lord , that they may seek thy name . Job 34. 36. Optat Elihu Jobum tamdiu affligi donec justitiam Dei agnoscat , & à responsionibus blasphemis qualibus impii utuntur abstineat : Elihu wisheth Job so long to be afflicted till he acknowledged Gods justice , and absteined from blasphemous answers , such as the wicked do use . Thirdly , when we pray for their utter destruction , Psal. 55. 15. But here it may be demanded whether these kinds of imprecations be lawfull and agreeable to charity , and whether also they be imitable . Of the first there is no question , seeing it is made not against their person but their sinne . Now it is profitable not onely for him that prayeth , but for the other also that is prayed against , that his sinne may be restrained , and his wicked practices prevented . Nor is there any great question to be made of the second , if it be made in hatred of the sinne and love of the person , that the sinne by the affliction may be mortified and the sinner saved . Concerning the third , we are to distinguish between such imprecations as are generally conceived against the wicked and obstinate enemies of God , and those which are particular . For of the first there is no question to be made , that they be warrantable and lawfull , as they are generally propounded without having a speciall eye to some particulars whom perhaps we maligne ; Judg. 5. 31. Psal. 31. 17. Deut. 27. 15 , &c. to the end of the chapter . 1. Cor. 16. 22. Anathema Maranatha . Again , those that are directed against particular men , sometimes they are , as Augustine saith , verba praedicentium , the words of those who foretell , rather then vota imprecantium , the wishes of them that imprecate ; as Gen. 9. 25. Psal. 109. 7 , 8. with Acts 1. 20. Jos. 6. 26. with 1. Kings 16. 34. And such are the words denounced by our Saviour to Chorazin and Bethsaida , Matth. 11. 21. against the Pharisees , Matth. 23. and Luke 11. 42 , &c. against Judas , Matth. 26. 24. As touching the rest of the curses which the holy men of God in the Scriptures have denounced against the wicked , wishing the ruine and destruction of their persons , we are to hold that howsoever they were warrantable in them , yet not imitable of us . They by the spirit of God were inlightened certainly to know & discern those against whom they make such imprecations to have been the desperate enemies of God appointed to destruction . Secondly . , they were moved not with private hatred but with a pure zeal of Gods glory , to which the love of our neighbour must give place , desiring that God might be glorified in the confusion of his obstinate enemies . But as for us who neither have the like certainty of knowledge nor the like purity of zeal , our safest course is altogether to abstein from imprecations directed against the persons of men ; knowing that when curses do proceed from private hatred and malice , they are most horrible profanations of the name of God , whereby malicious men go about to make God the executioner of their malice : and therefore we are charged not to curse but to blesse , 1. Pet. 3. 9. even those that curse or persecute us , Rom. 12. 14. Matth. 5. 44. Cursed therefore are they which use cursing , Psal. 109. 17. especially if they curse any of the heirs of the promise , to whom God hath made this promise , Blessed be he that blesseth thee , and cursed be he that curseth thee , Gen. 12. 3. and 27. 29. CHAP. XXXIII . Of the reall object of prayer , or the things to be prayed for . THe object reall , or the thing which we do ask , is either undetermined and not particularly expressed , or else it is determined and expressed in particular . The former , when in generall or in indefinite terms we desire the Lord to heare us ; Psal. 4. 1. Heare me when I call ; have mercy upon me , and heare my prayer : Psal. 5. 1 , 2. and 28. 1 , 2. and 54. 2. and 55. 1 , 2. and 61. 1. and 86. 1. and 88. 2. and 102. 1 , 2. and 130. 1 , 2. and 141. 1 , 2. and 143. 1. The object determined is either the glory of God or our own good . The advancement of Gods glory is to be asked both absolutely and first . Absolutely , I say , without any condition or respect of our own good , which we must subordinate to the glory of God , and not the glory of God to it . If therefore the glory of God and our own good come in comparison or in question whether should give place , we ought to preferre the glory of God before our own salvation . Example , Exod. 32. 32. Rom. 9. 3. For the glory of God is the chief end , and our good is no otherwise to be desired then it is referred thereunto . But as we are to ask it absolutely so also first : First , both in order , as our Saviour hath taught us , this being the first petition of the Lords prayer ; and first in degree , that is , chiefly , because the end is alwayes better and more excellent then those things which are referred to the end : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The things which we crave for our selves ( under which word I comprehend all men ) is either the bestowing , continuing and increasing of some good , or else deliverance or preservation from evil . In which regard prayer is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , precatio boni , prayer for good ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deprecatio mali , deprecation of evil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prayer is the desiring of good concerning holy things made unto God , saith Basil. Phil. 4. 6. 1. Tim. 2. 1. It was said before that the matter or object of our prayer must be good ; how then can prayer admit a distinction in respect of good and evil . The avoiding or taking away of evil is good : Amotio mali habet rationem boni , Removing of evil hath the reason of good : And , as the Oratour saith , Bellum est cavere malum , It is a good thing to shun evil . And hereupon the benefits of God are distinguished into positive , which are reall benefits ; and privative , which is deliverance or preservation from evil . The good things which we crave for our selves belong either to the obteining of a better life , or for the mainteining of this life : the former are commonly called spirituall blessings , and the latter temporall . The spirituall blessings ( I mean so many as are necessary to salvation ) we are to ask absolutely ; because such spirituall blessings are absolutely subordinated to Gods glory and mans salvation . And secondly , among those things which we crave for our selves they are first to be desired and sought , Matth. 6. 33. And that order our Saviour observeth in the Lords prayer , teaching us after the glory of God , in the next place to seek our own chiefest good . For by the kingdome of God we are to understand both the kingdome of glory and the kingdome of grace . The kingdome of glory cometh to us in our glorification , the kingdome of grace in our vocation , whereby we are brought out of the kingdome of Satan into Gods kingdome ; and secondly in our justification , whereby we are both indued with the priviledges of his kingdome , which are the righteousnesse of God imputed , peace and joy in the holy Ghost , Rom. 14. 17. and also intituled unto the kingdome of heaven . And by doing the will of God on earth as it is done in heaven , is meant the righteousnes of God so farre as it is by us to be performed , or the righteousnesse of sanctification , which is both the cognizance of all true subjects of the kingdome of grace , and the proper note of all the heirs of the kingdome of glory , Acts 26. 18. and 20. 32. As touching temporall benefits ; Some have denied that they are to be asked of God ; as the Marcionites and Manichees : others have doubted concerning the same ; as Chrysostome and Basil , as being unworthy either for us to seek and ask of God , or for him to give unto us . But our Saviour , when he biddeth us first seek the kingdome of God and his righteousnesse , implyeth that temporall things are to be sought also in a secondary respect : For , as Lyra saith , Primum relativè dicitur ad secundum . Cùm ergò dicit , Primò quaerendum , significavit quòd hoc posteriùs quaerendum non tempore sed dignitate ( id est , secundariâ quâdam ratione ) illud tanquam bonum nostrum , hoc tanquam necessarium nostrum ; necessari●…m autem propter illud bonum : FIRST is relatively spoken with reference to a latter : And therefore when he saith that we must seek it first , he implyeth that this is to be sought afterwards , not in respect of time but dignity ( that is , in a secondary respect ; ) that as our good , this as necessary . For whereas it may be objected , that temporall benefits are not quaerenda sed adjicienda quaesitis , not to be sought , but to be added to things sought ; I answer , That God hath promised to adde these things , but not to those that tempt God in neglect of prayer and other means , but to such as seek them in a secondary respect . Whereunto we may adde the practice of the godly ; Gen. 28. 20. 1. Kings 8. 33 , 35 , 37. Prov. 30. 8. and the precept of our Saviour Christ , teaching us to say , Give us this day our daily bread . It cannot be denied but that in asking temporall things many do erre , either asking them chiefly or absolutely ; but as we must ask and seek them in a secondary respect , so also conditionally , so farre forth as they stand with the glory of God and our own spirituall good . But these outward things are not to be cared for , and therefore not to be prayed for . Christ doth not forbid curam providentiae , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , curam solicitudinis & diffidentiae , the care of providence , but carking care and diffidence . Phil. 4. 6. Be nothing carefull , but in all things let your requests be manifested . And where they think these things unworthy the Lords gift , they must understand that his providence submitteth it self to the lowest creature ; and he giveth food to all even the basest creatures . The mind in and by prayer is to be lifted up to God , and not to be depressed to things below : But when we pray for temporall things the mind is not elevated but depressed . When we so ask temporall things for themselves , resting in them as the end , our mind is depressed and our heart is set upon them , but not so when they are asked as means to further Gods glory and our own spirituall good . CHAP. XXXIV . Of Deprecation . NOw followeth Deprecation , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The evil which we do deprecari , that is , desire either to be delivered from , whether in whole , ut avertatur , that it may be averted , or in part , ut mitigetur , that it may be mitigated if it be upon us ; or to be kept and preserved therefrom if we be in any danger thereof , ut antevertatur , that it may be prevented , is either the evil of sinne or the evil of punishment . In the former we pray that our sinnes may be removed and taken away , that is , that we may be delivered either from the guilt of sinne , which is our justification ; or from the fault and corruption , which is our sanctification . In prayer for the forgivenesse of sinne these things specially are required : First , in the action it self , confession of sinnes . And of this Augustine speaketh excellently : Hortatur nos saepius Scriptura ad medicamenta fugere confessionis : Non quòd Deus indigeat confessione nostrâ , &c. The Scripture doth often exhort us to flee to the medicine of confession , not that God needeth our confession , unto whom all things are present which we think , speak and do ; but because we cannot otherwise be saved unlesse we confesse penitently that which we have done amisse negligently . He that accuseth himself in his sinnes , the devil hath not whereof to accuse him in the day of judgement . If at least confessing he do by repenting blot out what he hath done , and doth not again renew them , &c. Let the sinner whilest he liveth confesse the sinnes which he hath committed , because confession is fruitlesse in hell , neither doth repentance there profit to salvation . Behold , now is the day of salvation , now is the time acceptable to God ; now is the time of pardon to the penitent : but after death there will be a time of vengeance for those that neglect to confesse their sinnes . For all wicked men have bitter repentance in torments , but it doth not profit thē for pardon : but their conscience tortureth them for the increase of their pains which they suffer , &c. All hope of pardon consisteth in confession . So Ad fratres in Eremo , Serm. 30. O homo , nè tardes converti ad Deum , &c. O man , saith he , do not delay to turn unto God. Examine thy mind , search all the secrets of thy heart ; consider before thou comest to confession that thy heart hath sinned in coveting evil things , thine eye in beholding vanity , thy mouth in speaking falshood , thine eare in hearing lies , thy hand in perpetrating blows and murders , &c. Let therefore thine heart grieve , thine eye weep , thy mouth pray without intermission , thine eare heare the word of God , thine hand give alms , &c. thy feet come to Church , thy knees bow and labour , &c. And do not deferre it : For God hath promised pardon to the penitent , but he hath not promised life till to morrow to him that delayeth it . Thus much Augustine . Now this confession is both profitable and necessary . It hath the promise of forgivenesse : So to the hiding of our sinnes is pardon denied , 1. John 1. 8 , 9. If we deny our sinnes , we deceive our selves , and there is no truth in us ; but we bewray our selves to be hypocrites : If we confesse our sinnes , he is faithfull and just to forgive our sinnes , and to cleanse us from all unrighteousnesse . Prov. 28. 13. He that hideth his sinnes shall not prosper ; but he that confesseth and forsaketh them shall have mercy . We see this verified in the example of David : For while he concealed his sinne , the hand of the Lord was heavy upon him to afflict him , Psal. 32. 3 , 4. but when he confessed and acknowledged his iniquity , the Lord forgave him his sinne , vers . 5. Assoon as David reproved by Nathan confessed his sinne , the Prophet presently assureth him that his sinne was forgiven , 2. Sam. 12. Now this confession is to be made of unknown sinnes generally , Psal. 19. 13. of known sinnes particularly , together with the aggravating circumstances , Psal. 51. 4 , 5. and in both we are freely to acknowledge what we have deserved for the same , Ezra 9. 6 , 7. Dan. 9. 4 , 5. that judging our selves we may not be judged of the Lord , 1. Cor. 11. 31. and that the Lord when he judgeth may be justified , Psal. 51. 4. To which purpose we are to abhorre our selves in dust and ashes , Job 42. 6. and to behave our selves before the Lord as Benhadad and his followers before Ahab the King of Israel , 1. Kings 20. 31. And that this confession may be made accordingly , we are in our preparation both to try and examine ourselves by the law of God , to find out our sinnes which we are seriously to confesse , Lam. 3. 40 , 41. and also labour that we may see and feel our miserie in respect of them , that labouring and being wearied under the burden of them , we may out of an humble and contrite soul poure out our supplications unto the Lord. The neglect whereof is reproved Jer. 8. 6. And that we may obtein forgivenesse we are also to come in charitie , being as desirous to forgive our brethren that have offended us as we desire to be forgiven of the Lord , Matth. 6 , 14 , 15. See Ecclus 28. 2 , 3. 1. Tim. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without wrath . And likewise we are to repent of those sinnes the pardon whereof we desire : For that is pretended in our asking forgivenesse , that is , both to be sorie for our sinne past , and to promise and purpose unfeignedly amendment for the time to come . And both these duties of charity and repentance are likewise to be practiced in our lives after we have craved forgivenesse at the hands of God. For as touching the dutie of charity in forgiving others ; If after we have desired forgivenesse , and in our conceit have obteined pardon , if we deal unmercifully with our brother , whom we will not forgive , it will be an evidence against us that our sinnes indeed were not pardoned , Matth. 18. 23 , to 35. And for the other duty of repentance ; A man cannot have assurance of the forgivenesse of his sinne which he doth continue in : For God doth not remit the sinnes which we our selves retein ; He that confesseth and forsaketh his sinne shall have mercy , Prov. 28. 13. And as we are to pray for the forgivenesse of sinne or taking away of the guilt , so we must also pray that we may be delivered from the corruptions and preserved against tentations alluring unto sinne for the time to come . And as we are to pray against corruptions and tentations , so must we in our lives strive and fight against our corruptions and resist tentations , avoyding also occasions of evil ; otherwise how can we ask that of the Lord which we our selves will not yield unto in our practice . So much of prayer against malum culpae , the evil of sinne . There is also prayer against malum poenae , the evil of punishment , both spirituall and temporall and also eternall . The spirituall is , when God doth punish sinne with sinne , blinding the eyes of men , and hardening their hearts , and giving them over to a reprobate sense . The temporall , when God doth either for chastisement , or triall , or punishment , afflict men with the afflictions and calamities of this life : against which sort this kind of deprecation is most usuall . Psalmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nè perdas ; Psal. 57 , 58 , 59 , 75. But in this kind of prayer especially we must wholly submit and resigne our selves unto the good will and pleasure of God , who knoweth what is good for us better then our selves ; with patience and comfort to bear what it shall please God to lay upon us , after the example of David , 2. Sam. 15. 26. and of our Saviour , Matth. 26. 39 , 42. For herein especially that is verified Rom. 8. that we know not what to ask . For to be afflicted is not simply evil , but contrariwise worketh for the good of them that are afflicted , Rom. 8. 28. Insomuch that David professeth that it had been good for him that he had been afflicted , Psal. 119. 71. and Jeremy , Lam. 3. 27. yea , David pronounceth the man blessed whom the Lord doth chastise and nurture in his law , Psal. 94. 12. Deprecation of calamities is often joyned with Lamentations particularly bewayling their state , and Expostulations . Example of the former in the Lamentations of Jeremie . Expostulations are vehement interrogations of the afflicted expressed from their grief , whereby they expostulate with God concerning the greatnesse or continuance of their afflictions , Psal. 22. 1. But here we must take heed that our expostulation be a lively fruit of a strong faith , lest perhaps it do degenerate into open murmuring and repining against God : David , Psal. 22. 1. and our Saviour Christ being assured that the Lord is his God , and therefore calling him , My God , my God , expostulateth with him why , being his God , he had forsaken him . So much of Petition or Prayer . CHAP. XXXV . Of Thanksgiving . THanksgiving is that invocation whereby we do render due thanks and prayse unto God for his benefits . As touching the name ; This duty is by divers names expressed in the Scriptures , Psal. 100. 4. Isai. 12. Psal. 145. 2. As , To prayse God , Gen. 29. 35. To blesse him , Psal. 103. 1 , 2. and 104. 1. 1. Chron. 29. 13. Jam. 3. 9. To confesse unto him , Matth. 11. 25. Heb. 13. 15. To give him thanks , Psal. 105. 1. 1. Chron. 16. 8. 1. Thess. 5. 8. Rom. 1. 21. Eph. 5. 20. To magnifie the Lord , Luke 1. 46. Act. 10. 46. and 19. 17. To extoll him , Psal. 145. 1. To exalt his name , Psal. 34. 3. To glorifie him , Matth. 9. 8. and 15. 31. Luke 2. 20. To make his name glorious , Psal. 66. 1 , 2. To offer ( viz. a voluntary oblation ) thanksgiving and prayse , Psal. 50. 14 , 23. To offer the sacrifice of prayse unto God , that is , the fruit of our lips confessing to his name , Heb. 13. 15. as Hosea speaketh chap. 14. 2. To render the calves of our lips ; To sacrifice unto God with the voice of thanksgiving , Jon. 2. 9. Psal. 116. 17. To sacrifice the sacrifice of thanksgiving . The duties required in thanksgiving are either common to it with prayer , or proper and peculiar unto it . For when I say that thanksgiving is a kind of invocation , you are to understand that all those things which were spoken of in the generall treatise are particularly to be applied to thanksgiving . The which I will the rather do , because commonly those things are delivered not as generall points but as particular to prayer . Thanksgiving therefore as well as prayer , is a religious speech of the faithfull unto God in the name of Christ , made according to the will of God by the help of the holy Ghost , concerning good things apperteining to Gods glory and our own good . I call it a religious speech , because it is a principall part of that religious worship which we ow unto God : whereby it is also distinguished from the civill thanksgiving to men , and is therefore religiously to be performed . In the rest of the definition I noted six things which are essentiall to all invocation , and without which it cannot be acceptable unto God : First , That the party which doth invocate must be faithfull : for God heareth not sinners : And thanksgiving being a sacrifice , the holy Ghost telleth us that the sacrifice of the wicked is abomination to the Lord , Prov. 15. 8. The proper subject of Gods prayse is the Church : Eph. 3. 21. To him be prayse in the Church . Psal. 65. 1. Praise waiteth sor God in Sion . The Lord , Psal. 50. 14 , 15. exhorteth his saints and his peculiar people to offer unto him thanksgiving , and to call upon him in the day of trouble : But v. 16. unto the wicked saith God , What hast thou to do to declare my statutes , and to take my covenant into thy mouth , seeing thou hatest to be reformed , and castest my words behind thee ? Sacrifices are to be offered by none but priests ; and all the faithfull and they onely are a royall priesthood , to offer up spirituall sacrifice acceptable to God by Jesus Christ , 1. Pet. 2. 5 , 9. Revel . 1. 6. This duty is necessarily required of all , and cannot without sinne be omitted by any ; but cannot be acceptably performed but by the faithfull . And therefore the faithfull are in a speciall manner exhorted to this duty , Psal. 30. 4 , and 145. 10. and 149. 5 , 6. And this sheweth the necessity of faith in Christ and repentance towards God. Again , those which give thanks must be joyfull and rejoyce in the Lord ; but the wicked cannot rejoyce in the Lord ; neither ought they whilest they continue in their sinnes to be joyfull : yea , our Saviour denounceth à wo to such laughers , Luke 6. The faithfull therefore alone are exhorted , as to rejoyce alwayes , so in all things to give thanks , 1. Thess. 5. 16 , 18. Psal. 132. 9 , 16. and 149. 2 , 3 , 5 , 6. and 33. 1. Rejoyce in the Lord , O ye righteous ; for prayse is comely for the upright . Secondly , as prayer so also thanksgiving is to be offered unto God alone as the authour and principall giver of all good things , Jam. 1. 17. Psal. 50. 14. Col. 3. 17. Ephes. 5. 20. We may and ought to be thankfull unto men as unto the instruments of God ; as Rom. 16. 4. And to be unthankfull is a great fault ; 2. Tim. 3. 2. But if neglecting God we give thanks unto men as the authours , we commit sacrilegious idolatry in robbing God of his honour and giving it unto men . In this sense prayse and thanksgiving is a sacrifice which must be offered to the Lord alone ; and in this sense his name alone is to be exalted , Psal. 148. 13. and therefore they which so give thanks to men , or rest in the means , they sacrifice unto them and make them their God ; they sacrifice to their net and burn incense to their drag , Hab. 1. 16. Eph. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto God and the Father . Thirdly , Thanksgiving as well as Prayer is to be offered unto God in the name of Christ , Ephes. 8. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Christ Jesus , Ephes. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through Christ Jesus , Rom. 1. 8. & 7. 25. Col. 3. 17. Heb. 13. 15. For we are an holy priesthood , to offer up spirituall sacrifice acceptable to God by Jesus Christ , 1. Pet. 2. 5. Revel . 8. 3. Fourthly , for the manner ; There is required in the soul , 1. in generall , that our thanksgiving be a speech of the soul and not of the lips alone . David therefore in some places stirreth up his soul to prayse God , Psal. 103. 1 , 2. and 104. 1. And elsewhere he professeth that he would prayse God with his whole heart , Psal. 9. 1. and 86. 12. and 111. 1. that is , with an upright heart , Psal. 119. 7. To which purpose Paul also exhorteth us to sing in our hearts unto God , Ephes. 5. 19. Col. 3. 16. To little purpose serveth the outward melody of the voyce , unlesse there be a concent thereof with the heart : We must therefore be carefull to sing Davids Psalmes with Davids affections ; but we may not sing or praise God either with feigned lips or with wandring thoughts . 2. In the mind there is required , first , Understanding ; Psal. 47. 7. Col. 3. 16. and secondly , Faith , whereby we are to be perswaded that this our service and sacrifice of praise is acceptable unto God in Christ ; without which our thanksgiving cannot be as it ought , chearfull : unlesse we be perswaded by faith of Gods goodnesse towards us how can we be thankfull to him ? 3. In our heart it is required that our praise or thanksgiving be humble , reverent , and hearty : Humble ; that we may ascribe the whole praise unto God , unto whom alone it is due , and assume no part thereof unto our selves ; Psal. 115. 1. Reverent ; for without reverence we cannot give unto the Lord the praise that is due unto his name , Psal. 29. 2. nor ascribe unto him eternall kingdome , power and glory . We must in our thanksgiving rejoyce in God , but we must rejoyce in reverence , Psal. 2. 11. and 95. 2 , 6. performing therein a religious service and worship to God. Hearty , with all our heart ; and that in particular with thankfulnesse and chearfulnesse , without which our thanks will be either cold or counterfeit . See Psal. 68. 26. And as for bodily duties : The voyce in more speciall manner is required in thanksgiving . Therefore our tongue is called our glory , because by it we are to glorifie God. We are not by silence to smother Gods prayse ; but as we are inwardly thankfull so must we testifie our inward thankfulnesse by our outward thanksgiving . And in this kind of Invocation especially is singing warranted and commended unto us in the Scriptures , not onely of the Old Testament but also of the New , Jam. 5. 13. Ephes. 5. 19. Col. 3. 16. Matth. 26. 30. Acts 16. 25. Fifthly , this invocation also is to be performed by the help of the holy Ghost . For naturally we are tongue-tied in Gods prayses : but it is the spirit of God that doth open our lips that our mouth may shew forth his prayse , Psal. 51. 15. It is the spirit of grace which maketh us to sing with grace in our hearts . Sixthly and lastly , our thanksgiving must be for good and lawfull things : otherwise we go about to make God the authour of evil . CHAP. XXXVI . Speciall duties required in thanksgiving . THe duties specially required in Thanksgiving do concern either the manner how , or the time when , or the object for which we are to give thanks . For the manner , there are duties required both in the action it self and out of it , that is , before and after . In the action there are duties required both inward and outward . The inward are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thanksfulnesse ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chearfulnesse . The former is required Col. 3. 16. that we should sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with grace in our hearts . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gratia do signifie both the benefit and the thanks ; as when we say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gratia gratiam parit , A good turn begetteth thanks : And in this sense the word grace is used for Thanksgiving at meals . The grace therefore that is required in the soul is Thankfulnesse . For outward thanksgiving without inward thankfulnesse is counterfeit and hypocriticall . There is no doubt but that habendae sunt gratia quas agimus , we must have thankfulnesse when we give thanks . And as prayer is the expressing of our desire , so thanksgiving is the testifying of our thankfulnesse . And therefore as they play the hypocrites which pray for that which they do not desire , so likewise they which give thanks for that for which they are not thankfull , either because they have it not , or do not think themselves beholding to God for it , Luke 18. And as in prayer the Lord especially regardeth the desire of the heart ; so in thanksgiving , the thankfulnesse of the soul. Now unto this thankfulnesse there is required grata recordatio , mindfulnesse , in the soul ; agnitio , acknowledgement , in the soul ; affectio , affection , in the heart . For first , if we be not mindfull of Gods benefits , non habemus gratias , we bear them not in mind , we are not thankfull . And therefore we are often stirred up to remember Gods benefits , and straitly charged that we do not forget them : for to forget them is to be unthankfull . See Deu●… . 6. 10 , 11 , 12. and 8. 11 , 14 , 17 , 18. and 32. 15 , 18. Psal. 103. 2. and 116. 21. And this remembrance it must be effectuall , moving us to be thankfull both in heart , word , and deed , Psal. 78. 7. Deut. 8. 11. The second is a gratefull acknowledgement beneficii Divini , of Gods goodnesse ; and officii nostri , of our beholdingnesse . To the gratefull acknowledgement of Gods benefit is required , first a faithfull agnizing of the authour or benefactour , and a right prizing of the benefit . For if we would be truly thankfull unto God , we must acknowledge , what good thing soever we have , whether spirituall or temporall , by what means soever , that God is the authour and giver thereof , Jam. 1. 17. But infidelity in not acknowledging God to be the giver , but either resting in the secondary causes , which are but the instruments of God , or ascribing the good things we have either to our good fortune or to our own industry or worthinesse , maketh men unthankfull unto God. For faithlesse men , as when they desire any good thing which they want do not seek unto God , so having obteined their desire they do not return praise unto him , but ascribe the good thing which they have either to blind fortune with profane Atheists , or to their idoles with idolaters and Papists , Hos. 2. 5 , 8. or else rest in secondary causes as the principall , and preferre the tool before the workman , Isai. 10. 15. or attribute it to their own means and industry , and so sacrifice to their net , Hab. 1. 16. or lastly to their own wisdome and worthinesse , as if they were gods to themselves , Deut. 8. 17 , 18. The second thing is a gratefull estimate and a right prizing of Gods benefits , as well when we have them as when we want them . But ungratefull men lightly esteem the benefits of God when they have them , which they greatly desire and highly prize when they want them . The which is most usuall in ordinary blessings : The benefits of health , of peace , of liberty , the spirituall food of Gods word , &c. we make no reckoning of them when we have them ; but carendomagis quàm fruendo , by wanting rather then enjoying them we learn rightly to prize them : and God many times bereaveth men of these benefits that by the want they may learn rightly to value them , and to be thankfull unto him for them . Our duty therefore is , not to extenuate Gods blessings , but with thankfull acknowledgement rather to amplifie them , in respect of the greatnesse of them , the excellency , the profit , the commodiousnesse , the necessity , the sufficiencie ; saying with the Psalmist , Psal. 16. 6. acknowledging also therein Gods wisdome , power , goodnesse , fatherly providence and bounty towards us ; being perswaded that he doth all things well , Mark 7. 37. and that by the gracious dispensation of his good providence he causeth all things to work for our good , Rom. 8. 28. They therefore are unthankfull who either extenuate or lightly esteem the benefits of God ( which , as I said , is usuall in ordinary blessings ) Num. 11. 6. or , which is worse , do take in ill part that which God hath done for their good , Deut. 1. 27. which is usuall in the fatherly chastisements and crosses which God layeth upon us for our profit , Heb. 12. 10. But who is wise and will observe these things , even he shall understand the loving kindnesse of the Lord , Psal. 107. 43. And as we are thankfully to acknowledge Gods goodnesse towards us , so also we are humbly to acknowledge our own beholdingnesse . Which we shall the better do if to the acknowledgement of Gods goodnesse we shall adde the consideration of our own nullity in our selves and our own unworthinesse . For first , if we consider that we came naked into the world in respect of temporall blessings , and void of all spirituall goodnesse , we will acknowledge that what good thing soever we have we are beholding unto the Lord for it : Job 1. Naked we came into the world , and naked we shall go out of it : for what have we that we have not received ? 1. Cor. 4. 7. and that by the grace of God we are that we are , 1. Cor. 15. 10. But secondly , if we adde thereto the consideration of our unworthinesse by reason of our sinnes , by which we have deserved the plagues of God in this life and eternall damnation in the life to come , we shall be thankfull to God in all estates , acknowledging that he hath not dealt with us after our sinnes , nor rewarded us according to our iniquities , Psal. 103. 10. In time of distresse we shall acknowledge his great bounty that we are not consumed , Lam. 3. 22. and so be thankfull for his privative blessings . And for the positive , if we have any ( as we never are without some , more or lesse ) we will acknowledge with Jacob , Gen. 32. 10. that we are lesse then the least of his mercies . But if in stead of heaping his judgements upon us which we have deserved , he multiply his blessings which we have not deserved in the least degree , how are we then to acknowledge our own unworthinesse with David , 1. Chron. 17. 16. and 29. 14 , 15. ? True humility therefore is the mother of thankfulnesse : But pride contrariwise maketh men unthankfull , perswading themselves either that they have not so much as they are worthy of , and so are discontented that they have no more ; or that whatsoever they have is to be ascribed to their own worthinesse , wisdome or strength , Deut. 8. 17. Isai. 10. 13. which is to make themselves Gods ; Ezek. 28. 4 , 5 , 6. Dan. 4. 30. Now this acknowledgement of Gods goodnesse and our beholdingnesse , if it be effectuall as it ought to be , will work upon the heart that it shall be gratefully affected with the sense of Gods goodnesse and bounty towards us , causing us to love God and rejoyce in him , and to be obsequious towards God in all duties of thankfulnesse . For upon this sense and acknowledgement of Gods goodnesse towards us wherewith we are affected , followeth alacrity and chearfulnesse , which is the second inward duty required in thanksgiving . For as the Lord loveth a chearfull giver , so a chearfull thanksgiver : and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thanks , cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is , to rejoyce , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with joy , Phil. 1. 4. Jam. 5. 13. If any man be merry , let him sing Psalmes . The holy Ghost in many places hath joyned them together ; as Psal. 9. 2. and 33. 1. and 81. 1. and 92. 1 , 4. and 100. 1 , 2 , 4. and therefore they ought not to be severed by us . It is the duty of the faithfull , who have tasted how good and gracious the Lord is , to rejoyce in the Lord : Psal. 104. 34. and 149. 5. and 32. 11. and 33. 1. Phil. 4. 4. especially when we prayse him and give him thanks . For when men are dull , neither affected with any sense of Gods goodnesse nor with chearfulnesse , their thanks are not hearty but cold and counterfeit . So much of the inward duties . CHAP. XXXVII . Of the outward expressing inward thankfulnesse by praysing God. THe outward duty is , to expresse our inward thankfulnesse and chearfulnesse : Our thankfulnesse , by celebrating and praysing the name of God , extolling his goodnesse , recounting his mercies , and exciting others to prayse God : Our chearfulnesse , jubilando , by making a joyfull noyse , and singing unto God ; Psal. 100. 1. and 81. 1. Jam. 5. 13. Now because naturally we are backward in the performance of this duty , insomuch that scarce one of ten can be found to return prayse and thanks unto God , as appeareth in the story of the ten lepers , Luke 17. 17. I will therefore use some arguments to move us thereunto . And first that threefold argument Psal. 147. 1. Praise ye the Lord : for it is good to sing prayses to our God : for it is pleasant , and prayse is comely . I. It is good : For it is the will of God in Christ Jesus concerning us , 1. Thess. 5. 18. It is the commandment of God in many places ; Psal. 50. 14. And the same is testified Psal. 92. 1 , 2. II. It is pleasant : Psal. 135. 3. For it is an exercise wherein not onely the faithfull on earth do especially rejoyce , but also the Saints and Angels in heaven , who enjoy perpetuall joy and happinesse , rejoycing and reposing therein a part of their happinesse . III. It is decent or comely : 1. in respect of God , to whom all glory and praise is due , and it is therefore just to give unto him the glory and praise which is due unto his name , Psal. 92. 2. in respect both of his attributes and works : Praise the Lord : for he is good ; for his mercy endureth for ever , Psal. 136. 1 , 2 , &c. Secondly , in respect of the faithfull ; Psal. 33. 1. For what can more become those who by Christs benefit are become priests to offer spirituall sacrifices unto God , then to sacrifice praise unto him ? 1. Pet. 2. 5. Revel . 1. 5. By him therefore let us offer continually the sacrifice of praise to God , that is , the fruit of our lips , confessing to his name , Heb. 13. 15. To these we may adde another ternion of arguments , That praise and thanksgiving is an exercise it self most Excellent , to God most Honourable , to us most Necessary . 1. The excellency of it may appear by comparing it , first to the sacrifices of the Law : For the sacrifice of praise , the calves of our lips , is farre preferred before the sacrifices of goats and bulls , Psal. 50. 14. secondly , with Prayer : for as it is a more blessed thing to give then to receive , Acts 20. 35. so a more excellent thing to give thanks then to beg and crave . Again , what more excellent thing can be done on earth then that which is the exercise of the Saints and Angels in heaven ? and therefore to praise God is not onely an excellent but also a blessed exercise ; wherein the faithfull have reposed happinesse , Psal. 84. 4. Blessed are they that dwell in thine house : they will be still praysing thee . 2. Praise is Honourable to God ; Psal. 50. 23. He that sacrificeth praise he honoureth me . God so highly esteemeth his praises proceeding from us , as if thereby somet●…ing were added to his glory , to which being infinite nothing can be added . Therefore the praysing of God in the Scriptures is called bl●…ssing , Psal. 103. 1. the magnifying of God , Luke 1. 46. and the glorifying of his name , Matth. 9. 6. the making of his praise glorious , Psal. 66. 2. or , as some reade , appone gloriam nomini ejus , appoint glory to his name , not that our praises indeed do make him great or glorious , or adde to the glory of his name , for his name is exalted above all praise , Nehem. 9. 5. but that to incourage us to this duty he is pleased so to term the setting forth of his praise , and the declaring or celebrating of his glory . 3. It is Necessary , I. Necessitate praecepti , by necessity of precept , Psal. 50. 14. 1. Thess. 5. 18. the which imposeth necessitatem officii , the necessity of duty , and the rather because we are priests ordained to offer spirit●…all sacrifices , 1. Pet. 2. 5. Revel . 1. 3. Heb. 13. 15. because in our daily prayers we desire that we may glorifie his name , and therefore in our lives are to endeavour it . We desire also that his will may be ▪ done ; but this is the will of God , 1. Thess. 5. 18. Would we , as we pray , do the will of God as it is done in heaven ? then must we be frequent in sounding forth his praise : for this is the exercise of the Saints and Angels in heaven . II. Necessitate medii , by necessity of the means ; as a necessary means , in respect both of our good and Gods glory . 1. Of our good , for new blessings : because it is the condition upon which the Lord promiseth to heare and deliver us , Psal. 50. 15. And in this respect thanksgiving is also profitable , because God will honour them that honour him , 1. S●…m . 2. 30. The readiest way to obtein new blessings , is to give thanks for the old : not that by giving thanks we deserve better and greater blessings , as the Papists teach : for this i●… before confuted . 2. In respect of Gods glory , which is the sovereigne end of all . All creatures do set forth Gods glory , Psal. 19. 1. and 148. The dumbe creatures , as Basil saith , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , silent praysers & piercing preachers of Gods hidden works : but much more men , who set forth Gods praise not onely as the matter but as the instruments of his praise , Psal. 145. 10. Our speech was given us to glorifie God ; & therefore our tongue is our glory : So that they are worse then bruit creatures who are mute in Gods praises . Yea , such necessitie there is of praysing and glorifying of God , that if men should be silent God would make the stones to sound forth his praise III. Necessitate signi , by the necessitie of the signe . For it is necessary not onely that we should be thankfull unto God for his mercies , but also that we should expresse our thankfulnesse . And for as much as we cannot referre or recompense Gods bounty , ( for our goodnesse will not reach to him , Psal. 16. 3. ) It remaineth therefore that we must agere gratias , that is , give thanks . For if we should enter into consultation with our selves , and deliberate what course we should take to testifie our thankfulnesse , our resolution must be the same with that of David , Psal. 116. 12 , 17. Seeing then this is the onely thing besides the glorifying of God by a godly conversation that we can do to expresse our thankfulnesse , we are very unthankfull if we be defective herein . CHAP. XXXVIII . Of the duties which ought to be performed before and after thanksgiving : and of the object and time . DUties to be performed out of the action both before and after . Before , Preparation : Psal. 108. 1. and 57. 7. Wherein , first , we are to stirre up our selves to the performance of this duty , Psal. 103. 1 , 2. and 104. 1. Secondly , we are to meditate of Gods undeserved bounty towards us , & our own unworthines . Thirdly , because of our selves we are unable , we are to crave the assistance of Gods Spirit , that he opening our lips we may shew forth his praise , Psal. 51. 17. After , we are to testifie our thankfulnesse , First , by referring the benefits and gifts received to the glory of God the giver , in the good of his Church . Secondly , in seeking to glorifie God who hath been so gracious unto us , by bringing forth the fruits of a godly life , John 15. 8. by shunning sinne , John 5. 14. and walking in new obedience . Thirdly , by honouring the Lord with our substance , Prov. 3. 9. and acknowledging him to be the chief Lord from whom we do hold all good things ; by giving unto him the tithes which are his , Levit. 27. Debentur Deo , &c. They are due unto God by vertue of his universall dominion over all , and by him assigned before the Law to the first-born which were his Priests , as to Melchisedec ; under the Law , to the Leviticall priests ; under the Gospel , to the ministers & preachers thereof , 1. Cor. 9. 13 , 14. In which respect he is the portion of Priests . Neither are they due to the ceremoniall law onely : For the tribe of Levi , unto which the ceremoniall law doth tie them , in Abraham paid tithes to Melchisedec . Unthankfull therefore are they to God , who is the portion of the Priests , who deny to give to God his part . The Apostle seemeth to call it a mocking of God , Gal. 6. the Prophet Malachi , chap. 3. a spoyling of God , that is , sacriledge . Now it remaineth that we should speak of the object and the time . 1. Thess. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In all things give thanks , &c. Ephes. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , giving thanks alwayes for all things . The object , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all things , Ephes. 5. 20. that is to say , for all good things . For as we are to pray unto God onely for good things , Matth. 7. 11. so are we to praise him for good things onely : Otherwise we shall by our praying and praysing go about to make God the authour of evil . And it is manifest that officium gratias agendi , the duty of giving thanks doth presuppose beneficium , a benefit for which we are to give thanks . It is true indeed that all things as they proceed from God are good , and are by him ordered and directed to his glory and the good of his chosen : and therefore in all things he is to be praysed . God is to be praysed for his attributes and for his works absolutely considered : but we are to give him thanks because he is good unto us who are his Church , and causeth all things to work for our good . We are therefore upon all occasions to give thanks unto God for his benefits either bestowed or promised , either common or private , either old or new , spirituall or temporal , either positive or privative : positive , when he bestoweth a real blessing or good thing upon us ; privative , when he preserveth or delivereth us from any evil or danger whereunto ●…ither our own sin hath made us subject , or the malice of our enemies whether spirituall or corporall doth expose us . The time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in evcry opportune time , 1. Thess. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , continually . But against this divers things may be objected . 1. If we must give thanks alwayes then we must do nothing else . Negative commandments do bind semper & ad semper , alwayes and at all times : but the affirmative , though they bind us alwayes , yet they do not bind us to perform them alwayes . That which is forbidden is never to be done : that which is commanded is to be done , not alwayes but when occasion is offered ( as every duty hath his time ) and when there is a concurrence of circumstances requisite . The perpetuity therfore that is required in performing duties injoyned in affirmative commandments is to be understood of the whole course of our lives , and not of every moment of time : that is , We are alwayes bound whilest we live to perform the duties at all times when just occasion is offered ; which being many and divers must have their divers seasons ; neither can they all be done at once . Negative commandments are to be obeyed all at once , but affirmative in their due seasons as just occasion is offered . In this sense David saith Psal. 46. 2. While I live I will prayse the Lord : I will sing prayses to my God while I have any being . Psal. 104. 33. and 145. 1 , 2. I willextoll thee , my God , O King , and I will blesse thy name for ever and ever ; that is , for ever whilest I live or have a being I will be ready upon all occasions both ordinarily and extraordinarily to prayse thee . For the distinction of invocation , that it is stata , stinted , or vaga , unstinted , is to be applied to this kind : We must both set our selves certain times wherein to call upon God , praying unto him and praysing him , after the example of Daniel , chap. 6. 10. and also extraordinarily be ready upon all occasions to return thanks and prayse unto God , acknowledging with David that when God bestoweth any new blessing upon us , he hath put a new song of thanksgiving into our mouthes , and think no time wherein God doth blesse unseasonable to give him thanks . And for as mu●…h as Gods mercies are renewed upon us every morning , Lam. 3. 23. and multiplyed upon us every day , Psal. 68. 19. and every night , therefore we are with David to prayse him every night and every day , Psal. 92. 2. and 145. 2. yea , seven times a day , Psal. 119. 164. Neither must we think midnight it selfe unfeasonable for this purpose ; Psal. 119. 62. Acts 16. 25. Every morning we are to prayse God for his blessing upon us that night , and every night we are to prayse him for his blessing upon us that day : Every meal is to begin with prayses and be concluded with thanksgiving : every attempt and businesse of importance is to begin with prayer and be ended with thanks , Col. 3. 17. Thanks is to be given with joy ; but we are many times in distresse , and consequently in grief . The Apostle as he exhorteth us to give thanks alwayes , 1. Thess. 5. 18. so also to rejoyce alwayes , v. 16. But you must understand this as spoken to the faithfull , who rejoyce in God , being perswaded of his love towards them . For those who have not tasted how good the Lord is , nor are perswaded of Gods love towards them , they have no peace , and much lesse joy . Paulus non omnes ad hoc juge gaudium , sed tantùm sui similes invitare videtur , Paul doth not seem to invite all to continuall joy , but onely those who are like himself . But the faithfull , who are at peace with God , have also joy in the holy Ghost : whereby they do rejoyce in God in all estates , not onely in time of peace & prosperity , but also in time of adversity , Rom. 5. 3. Yea the greatest afflictions of this life are to be born of the godly , not onely meekly and patiently , but also comfortably and thankfuly . For 1. as God in all his judgements remembreth mercy , so must our faith apprehend his mercy as well as our sense apprehendeth his judgements . And therefore we ought to say with Job , chap. 13. 15. Though he kill me yet will I trust in him . 2. Because the faithfull have this priviledge , that as nothing can hurt them , Isai. 54. 17. so all things , even their afflictions , do work together for their good , Rom. 8. 28. 3. Because God afflicteth them for their good , whether by triall or chastisement . 4. Because with the outward affliction he vouchsafeth inward comfort , 2. Cor. 1. 5. 1. Sam. 30. 6. Acts 16. 25. Psal. 94. 19. 5. Because the afflictions of the faithfull , though for sinne , are under their desert ; and in them the anger of God is carried not against their persons but against their sinne . 6. Because of those other favours of God which in their afflictions they do enjoy . Desinentes contristari propter ea quae non habemus , de rebus praesentibus gratias agere debemus , Ceasing to grieve for those things we have not , we are to give thanks for things which we presently have . 7. Because though positive blessings are wanting , yet there are alwayes innumerable privative blessings for which we are to give thanks . Consider the evils we have deserved , and the dangers whereunto we are exposed : Consider that by our sinnes we have deserved all the plagues denounced in the law , Deut. 28. 15. not onely in this life but also in the world to come . Whilest therefore our condition is better then those in hell , we have cause to prayse God , who hath not dealt with us after our sinnes , nor rewarded us after our iniquities , Psal. 103. 10. Lam. 3. 22. Now if they are bound to prayse God that are not consumed , how much more have we cause to prayse God , whom he hath not onely not consumed , but hath heaped and multiplied his mercies upon us both privative and positive ? And as at all times we are to prayse God , so in solemn festivalls ordained to that end , such as was that of Purim , Esth. 9. and ours of the Fifth of November , for our marvellous deliverance from that horrible conspiracy of the Papists by the gunpouder-treason . FINIS . A GODLY AND FRUITFULL EXPOSITION OF THE LORDS PRAYER ; Shewing the meaning of the words , and the duties required in the severall Petitions , both in respect of prayer it self , and also in respect of our lives . PHIL. 4. 6. Be carefull for nothing , but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. ¶ Printed by Roger Daniel , Printer to the Universitie of Cambridge . Ann. Dom. MDCXL . MATTH . 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LUKE 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . TO call upon the name of God by hearty and effectuall prayer , is a duty in it self most excellent , to God most glorious , to our selves most profitable and necessary : But such is the blindnesse and ignorance of our minds , the dulnesse and hardnesse of our hearts , that we know not either how to pray or what to ask : Like to Zebedee's children , Matth. 22. 20. We ask we know not what : and as Paul speaketh , Rom. 8. 26. We know not what to pray as we ought . Wherefore our Saviour Christ in abundant mercy towards us , that he might relieve our wants in this behalf , hath set down a prescript form of prayer whereby we are to frame ours , commanding us when we do pray to pray thus . In which words as he forbiddeth us not to use this prayer , so he doth not alwayes bind us to use the same words . For here two extremities are to be avoided : the first of the Brownists , who think it unlawfull to use the prescript form of these words ; the second of the Papists , who superstitiously ●…nsist in the very words and syllables themselves . As touching the first ; Our Saviour commandeth us thus to pray ; and more plainly , Luke 11. 2. When ye pray , say , Our Father , &c. Therefore unlesse it be unlawfull to obey the expresse commandment of our Saviour Christ , it is lawfull to use these words . Secondly , the book of Psalmes doth prove that we may have set forms of prayers . Psal. 86. is a form of prayer to be used in affliction . The 92 is Psalmus in diem Sabbati , A Psalme for the Sabbath . The 102 Oratio pro paupere , A Psalme for a poore man. The 136 A solemn form of thanksgiving . 2. Chron. 7. 6. and 20. 21. For the second , when Christ commandeth to pray thus , he doth not tie us to the words but to the things . We must pray for such things as herein summarily are conteined , with such affections as are herein prescribed . For we must understand that our Saviour Christ propoundeth this prayer as a brief summe of all those things which we are to ask . For as the Creed is summa credendorum , the summe of things to be believed ; the Decalogue , summa agendorum , the summe of things to be done : so the Lords Prayer is summa petendorum , the summe of things to be desired . But as all things particularly to be believed are not particularly expressed in the Creed ; nor all things to be done , in the Decalogue : so neither are all things particularized in the Lords prayer for which we are to ask : And therefore it is lawfull , nay expedient and necessary , often to descend into the particulars themselves . For the proving whereof we have so many arguments as there are prayers of the godly recorded in the word : For though all of them may be referred to this prayer or some part thereof , yet none of them are conceived in the same words . And moreover , Matthew and Luke in setting down this prayer are not curious in observing the same words : And therefore superstitious is the opinion and practice of the Church of Rome , who think that the bare repetition of these words in an unknown tongue , without understanding or faith , is ex opere operato meritorious : as though our Saviour Christ had prescribed these words to be used as a charm , &c. First , whereas our Saviour Christ propoundeth this form , we may be assured that it is a perfect pattern of prayer ; that nothing ought to be asked which is not in it conteined . For in him are all the treasures of the wisdome and knowledge of God , Col. 2. 3. He knoweth what is acceptable unto God , what is needfull for us : therefore in this prayer is conteined whatsoever is either fit for God to grant or for us to ask . By this then as a pattern we are to form our prayers , and as by a rule we are to examine them . May the things which we desire be referred to these petitions ? then may we boldly ask them . Can they not be referred ? then do we not pray according to Gods will ; and therefore can have no assurance that we shall be heard . Secondly , whereas Christ teacheth his disciples to pray , herein he giveth an example to be imitated of Ministers ; sc. that as they teach other things , so also to pray . John Baptist , Luke 11. 1. taught his disciples to pray ; whereupon Christs disciples desire him in like manner to teach them . Wherein also they are to be an example to be imitated of all learners : As the Father in the family , or the Pastour in the Church , ought to teach ; so the child in the house , the hearer in the Church , ought to be desirous to learn how to pray ▪ Thirdly , it sheweth that of our selves we know not how to pray . For if we should be left to our own affections and desires , we should ask many times those things which would tend to Gods dishonour and our own hurt : As appeareth by Socrates , who wanting this direction of our Saviour Christ , knew not what to ask , but groping in darknesse desired in generall terms , that those things which are good he would give them whether they asked them or no , and would deliver them from evil things although they should ask them : Plato in Alcib . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . O Jupiter King , give unto us good things whether we ask or ask them not ; but put away from us evil things though we pray for them . And therefore our Saviour Christ thought it necessary to teach us how to pray . Again , hence ariseth great comfort to Gods children : For whereas the word of God assureth us whatsoever we shall ask according to his will it shall be given us , 1. John 5. 14. we may assure our selves that we so pray when we follow Christs direction . Neither need we doubt but the Lord acknowledging the voice of his own Sonne ( as Cyprian saith ) our prayers shall be acceptable unto him . Lastly , seeing our Saviour Christ hath commanded us to pray and taught us how , we are unexcusable if we neglect this duty . One thing further is to be considered in the words as they are set down by Luke , When ye pray , say : Whether speech in prayer be alwayes necessary . There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either inward or outward speech : and prayer is either vocall or mentall : And the Lord heareth the cry of the heart , and our secret grones are not hid from him , Psal. 38. 10. Howbeit the voyce is to be used so oft as it may conveniently , both for the attention of the mind and intension of the affections , &c. NOw let us come to the Lords Prayer it self . In which is lively , though summarily , set down unto us the practice of that doctrine which heretofore we have learned concerning prayer . For as we have been taught that Prayer and Thanksgiving are to be joyned together : so here with the Petitions is joyned a Thanksgiving , wherein we are taught to ascribe unto the Lord eternall kingdome , power and glory ; which words almost David useth in his solemn thanksgiving , 1. Chron. 29. 11. Again , whereas we have been taught that unto prayer are required duties before we pray and also in prayer it self , both here are prescribed . Before we are to use preparation , wherein we are to meditate of such things as are fit to stirre up those graces in us which in prayer are to be expressed . In prayer two things are to be expressed ; an hungring and thirsting desire of grace , and the speciall assent of faith : For the stirring up of both which it is fit to meditate upon the fatherly love and almighty power of God , which our Saviour hath taught us to prefix before the prayer it self . In prayer two things especially are to be expressed : 1. An hungring and thirsting desire of the grace and blessing of God ; 2. A speciall assent of faith that our request shall be granted . Therefore the prayer it self is divided into Petitions and Conclusion : the desire being especially expressed in the Petitions ; the Conclusion conteining , 1. a confirmation , 2. a testification of our faith , in the word Amen . Of the Lords prayer therefore there be two parts : the Preface ; and the Prayer it self , consisting of Petitions and the Conclusion , conteining a Confirmation of our faith joyned with the praysing of God , and also a Testification both of our faith and the truth of our desire , in the word Amen . In expounding the Lords Prayer we will observe this order : First , we will expound the words , and shew the true meaning of thē ▪ & then we will inferre the uses of Doctrine , Confutation , Instruction in the duties of prayer and of our lives ; and lastly , of Reproof , whereby shall be detected the hypocrisie of worldly men , who using these words do not pray in truth . Whereas our Saviour doth not abruptly propound the Petitions , but prefixeth a solemn Preface , we are taught before we call upon God to use some preparation . The preface conteineth a description of God to whō we pray , taken 1. from his relation to us , that he is Our Father ; 2. from the place wherein his majesty doth especially appear , that he is in heaven : the former signifying especially his love ; the other , his power . Of which two if in our preparation we do duly meditate , our desire will be kindled and our faith confirmed , considering that he to whom we pray is both able and willing to grant our requests . Our Father . SOme do expound these words as though they were a rhetoricall proeme which we use to win Gods favour . But we use words in our prayer not that God but that we may be moved and affected . First we call him Father : whereof we are first to seek the meaning , and then the use . By the name of Father God alone is understood : For , as our Saviour saith Matth. 23. 9. we must call no man father , because we have but one Father who is in heaven . Joh. 8. 41. We have one Father , which is God : A good profession if it had bene uttered with a good conscience . Now God is said to be a Father two wayes : by Creation , and Adoption . By creation , as Isai. 64. 8. So Adam is said to be the sonne of God , Luke 3. 38. and the Angels , Job 1. By adoption in Christ , Ephes. 1. 5. So every believer is born of God , 1. John 5. 1. For to so many as believe in Christ God hath given this priviledge , to be the sonnes of God , John 1. 12. And in this sense is every faithfull man to call God Father . But here it may be demanded , Whether the whole Trinitie is called upon in the name of Father , or the first Person alone . The word Father is attributed unto God two wayes ; either essentially or personally . Essentially , when he is so called in respect of the creatures , 1. Cor. 8. 6. Personally , when it hath relation to the other Persons , the Sonne and the holy Ghost . In this place it hath relation to the creatures . So Deut. 32. 6. Isai. 63. 16. But howsoever the whole . Trinity is our Father , & so to be worshipped of us , yet this speech is more peculiarly directed to the first Person , the fountain of the Godhead , who is the Father of Christ , Ephes. 3. 14. and in him our Father , John 20. 17. yet so as in worshipping him we joyntly worship the other two , who as they are ●…ll one in essence , coequall and coeternall , concurring also in all actions towards us , so they are altogether to be worshipped . O God , thou Father of Christ , and in him our Father , who givest the Spirit of thy Sonne , whereby we cry , Abba , Father , to thee we present our prayers in the name of thy Son , craving the help of the holy Ghost . The second Person is called our Father , Isai. 9. 6. & so may the holy Ghost , who doth regenerate us , Deut. 32. 6. and to either of them may our prayers be directed , Acts 7. 59. So that our prayer may be directed to any or to all the Persons , 2. Cor. 13. 13. or to two of them , 1. Thess. 3. 11. We are taught to whom to direct our prayers , namely , to God alone . For seeing our Saviour hath commanded us , when we pray , to say , Our Father , it is evident that we break the commandment if we direct our prayers to any to whom we may not say , Our Father , &c. Which title without blasphemy we cannot attribute to any but onely to the Lord , who is our heavenly Father : Jer. 31. 9. Sum Israeli Pater , I am a Father to Israel . Secondly , whereas by nature we are the children of wrath , and yet commanded to call upon God as our Father , we are taught in whose name we are to come unto God : Not in our own names or worthinesse , Dan. 9. 18. for then we shall find him a Judge rather then a Father ; but onely in the name and mediation of Christ , Eph. 3. 12. in whom he is our Father , and in whose name he hath promised to grant whatsoever we ask according to his will. It is well said of Calvine , Cùm Deum Patrem vocamus , Christi nomen praetendimus , When we call God Father , we pretend the name of Christ. 3. We are taught that the help of the holy Ghost is necessary in prayer . For how should we which were children of wrath dare to call God our Father , or be assured that we be his children ? By the holy Ghost , who is the spirit of adoption , & beareth witnesse to our spirits , that we are the sonnes of God , we cry in our hearts , Abba , Father , Rom. 2. 15 , 16. For if none can say that Jesus is the Lord but by the holy Ghost ; then much lesse can a man call upon God as his Father in Christ except he be endued by the holy Ghost . We must therefore , as the Apostle teacheth us , Ephes. 2. 18. call upon God the Father in the name of the Sonne by the assistance of the holy Ghost , so shall we , though unworthy and unable to call upon God , in Christ be accepted and by the holy Ghost be enabled to pray according to God. Here therefore first are they refuted who think they may lawfully direct their prayers either to Angels or Saints , to whom the name Father is opposed , Isai. 63. 16. or to their images , s●…ying to a stock or stone , Our father , Jer. 2. 27. If God be our heavenly Father , who is more willing to give good things then any earthly parents , and also all-sufficient , why should we seek to any other , unlesse we can either accuse him of unkindnesse , or object want of power unto him ? Secondly , if God be our Father in Christ , then ought we with boldn●…sse to come unto the throne of grace through him , Ephes. 3. 12. Neither do we need any other mediation then of the Sonne , who is the onely Mediatour as of redemption so also of intercession , 1. Tim. 2. 5. contrary to the doctrine of the Papists , who teach men to use the mediation of Saints : Whereas our Saviour John 16. 26. having commanded us to pray in his name , addeth , I say not that I will intreat the Father for you : for the Father himself loveth you . Duties in Prayer . IF God be our Father , we must come 1. In reverence as unto our heavenly Father . 2. In dutifull , thankfull , and sonne-like affection , acknowledging his mercy of Adoption , who when we were by nature children of wrath adopted us to be his sonnes ; and if sonnes , then heirs . Behold , what love the Father hath shewed on us , that we should be called the sonnes of God. 3. In faith and assurance , not onely that we and our prayers are accepted in Christ , but that our prayers shall be granted unto us of our Father as may be most for his glory and our good . And that we may come in faith , let us consider , First , that without faith we are no sonnes of his , but children of wrath , Ephes. 2. 3 , 12. and if we believe we are the sonnes of God , John 1. 12. and of the houshold of faith . Secondly , that if God be our Father in Christ , he will grant us what good thing soever we ask . For 1. he is affected as a good Father towards his children : yea , his love towards us is so much greater then the love of earthly parents as his goodnesse and mercy is greater , Isai. 63. 16. Psal. 27. 10. Isai. 49. 15. Matth. 7. 11. Luke 11. 13. 2. In that he is our Father he hath given us the greatest gift that can be imagined , and therefore will not de●…y the lesse . Pater quid 〈◊〉 filiis , qui jam 〈◊〉 quòd pater est ? What will the father deny to his sons , who hath vouchsafed already to be our Father ? For if he have s●… loved us that he gave his Son for us ( that in him we might be adopted his children ) how shall h●… not with him give us all good things ? Rom. 8. 32. 3. In that he hath vouchsafed us this great love to be our Father and that we should be his children , he hath also made us his heirs , & provided us an inheritance in heaven . For as he gave his Sonne in pretium , for a price , so he reserveth himself in praemium , for a reward . If therefore it be our Fathers pleasure to give us a kingdome , we need not fear but that he will grant us matters of lesse moment , Luke 12. 32. 4. In sonne-like submission we are to call upon God our Father , &c. Matth. 26. 39 , 42. And in this faith we are to rest in the will of our Father , submitting our selves thereto , knowing that he will dispose of us for the best . Duties in our lives . IF we call God our Father , we must behave our selves as dutifull and obedient children , 1. Pet. 1. 14. we must walk worthy our calling , Ephes. 4. 1. For seeing we have these promises , namely , that God will be a Father unto us , and that we shall be his sonnes and daughters , we ought to cleanse our selves from all filthinesse of the flesh and spirit , and grow up into all godlinesse in the fear of God , 2. Cor. 6. 18. and 7. 1. Deut. 32. 6. Nonne ipse Pater tuus , &c. Is not he thy Father that hath bought thee ? We must honour him , we must fear him , 1. Pet. 1. 17. Neither ought we to fear any thing so much as to displease him . We must love him , and Christ his Sonne , John 8. 42. and for his sake our neighbours , as the sonnes of God and members of Christ , and consequently as our brethren and fellow-members , 1. John 5. 1. We are to imitate our heavenly Father , Matth. 5. 45. Luke 6. 36. We must patiently and meekly bear afflictions as fatherly chastisements , Heb. 12. 6 , 7 , &c. Otherwise we shew our selves to be bastards rather then sonnes . We must trust in him , Psal. 27. 10. Isai. 63. 16. Here therefore is reproved the hypocrisie of those who using these words do not call upon God in their prayers with sonne-like reverence , faith , affection , submission , nor in their lives behave themselves as Gods children . For though we call upon God as our Father , and yet do not obey him , nor honour him , nor fear him , nor love him , nor follow him , nor submit our selves to his chastisements , nor trust in him , we shew our selves not to be the children of God , but rather of the devil . For our Saviour saith to the Jews affirming that God was their Father , His sonnes ye are whose works ye do , John 8. 39 , 48. And John also saith , 1. Epist. 3. 8 , 9 , 10. He that committeth sinne is of the devil : Wh●…soever is born of God sinneth not ; for his seed remaineth in him , &c. In this the children of God are known and the children of the devil . Whosoever doth not righteousnesse is not of God ; neither he that l●…veth not his brother . See Deut. 32. 5 , 6. Our . VVHen as our Saviour teacheth us ●…o say , Our Father , Give us , &c. he may seem to some to have prescribed a form of publick prayer onely . Otherwise why doth he not teach us to say , My Father , Give me , & c. ? But out of verse 6. it appeareth that he prescribeth this form as well for private as for publick prayer . Now he teacheth us to say , Our Father , Give us , &c. that we may learn it to be our duty to call upon God not onely for our selves but also for others . But for what others ? For all men , 1. Tim. 2. 1. ( For God is the Father of all by ●…reation . ) but especially for the faithfull , to whom God is a Father by grace of adoption , and they also our brethren in Christ. We are therefore to pray for the whole brotherhood , which is the universall Church , and the whole company of the faithfull , Psal. 122. 6. O pray for the peace of Jerusalem . For the universall Church , I say , militant upon earth . For unto the present estate of the Church militant our Saviour doth accommodate this prayer : as , that we may do the will of God upon earth as it is in heaven ; that he would give us our ●…ily bread ; that he would forgive our sinnes , and no●… lead ●…s into temptation . When as therefore this prayer is used amongst the Papists for the dead , they shew themselves not impious onely but also ridiculous . Vses concerning Prayer . FIrst , whereas Christ commandeth us to call God Father not onely of other faithfull and elect but also ours , he requireth in us when we are to pray a true and justifying faith whereby we are perswaded that God is our Father in Christ , and the spirit of adoption , whereby we cry in our hearts , Abba , Father . Therefore that speciall faith which the Papists call presumption , whereby every Christian man believeth that he is adopted in Christ , reconciled to God , and justified by him , and that for his sake both himself and his prayer is accepted of God , Christ requireth in this place . For unlesse I be perswaded that the Lord is not onely the Father of the rest of the faithfull and elect , but also my Father , I cannot in truth call him our Father . Unto prayer therefore we must bring faith , without which it is impossible to please God. Secondly , whereas Christ commandeth us to call upon God not onely for our selves , but also in the behalf of the whole fraternitie , which is the universall Church , Our Father , Give us , &c. he teacheth us to exercise the communion of Saints by mutuall prayers for one another , Ephes. 6. 18. and not onely to have respect to our own good but also to the good of others , 1. Cor. 13. 5. and withall informeth us how we are to be affected towards our brethren when we come to call upon God ; that we should desire the same good things for them which we ask for our selves ; that we should be touched with a fellow-feeling of their wants , as it becometh those which are not onely the sonnes of the same Father , but also members of the same body , Heb. 13. 3. Therefore as we ought to bring faith towards God , so also charity towards men , that without wrath and dissension we may lift up pure hands unto God , 1. Tim. 2. 8. But is it not lawfull to say sometimes , My Father , My God , and to pray for our selves in particular or for some others ? It is lawfull in private prayers to call God thy Father , so that thou dost not arrogate any thing peculiar to thy self besides or above other faithfull men . For this is the voyce of justifying faith ( especially in the time of temptation , when the faithfull man may seem forsaken of God ) to apply unto himself in particular that which commonly belongeth to all the faithfull , Psal. 22. 1. Deus meus , My God , my God , &c. John 20. 28. Rom. 1. 8. The Lord instructeth his people thus to call him , My Father , Jer. 3. 4 , 19. and Christ his disciples , Matth. 6. 6. Pray to thy Father ; and thy Father which seeth in secret , &c. It is lawfull also to pray for thy self and for others in particular , so as thou forget not to pray for the whole brotherhood of Gods children . For as when we are commanded to do good to all , but especially to the houshold of faith , Gal. 6. 10. we are bound in particular to do good to those whose wants are known unto us : so when we are commanded to pray for all , we are bound in particular to pray for those whose wants are known unto us , and especially for such as do any wayes belong unto us or do desire to be commended in our prayers unto God , Rom. 15. 30. Jam. 5. 14. Ephes. 5. 19. 1. Tim. 2. 1 , 2. Thirdly , whereas we are taught to say , Our Father , Give us , &c. we may gather that this prayer and those that are made to the like effect are the common voyce of the Church and of all the members thereof praying mutually for one another : Which affordeth comfort to every one of us ; for although the sense of thy own wants & weaknesse in calling upon God doth discourage thee , yet this ought to comfort thee , that this prayer and the like is the common prayer of the Church and of all the faithfull lifting up holy hands in every place , and praying for thee , if thou be a faithfull man , as well as for themselves . Now the prayer of the Church the Lord who is most gracious unto it is ready to heare , Deut. 4. 7. Isai. 65. 24. . and being most faithfull is also willing to perform , Matth. 18. 20. Therefore this serveth , as for instruction , teaching us our duty in calling upon God for one another , so also for our comfort , assuring us that others in like sort pray for us , and that we are partakers of all the prayers of the whole Church and all the members thereof . Fourthly , the hypocrisie of those is condemned who say with the Jews , John 8. 41. We have all one Father , God ; but neither have faith in God , nor charity towards men , nor any fellow-feeling of other mens wants , nor any true desire of their good ; who say , Every man for himself , and God for us all . Vses concerning our lives . SEeing we have all one and the same Father , Matth. 23. 9. therefore we ought to embrace one another with brotherly love , Ephes. 4. 3 , 4 , 6. For if God be the Father of us all , then are we all brethren . Which word of love ought to tie us with the bond of love , and break off all dissension , Gen. 13. 8. Acts 7. 26. Mal. 2. 10. And surely if we love not our brethren , the love of God is not in us : For he which loveth him that begetteth , loveth also those that are begotten , 1. Joh. 5. 1. And , Whosoever saith that he loveth God and hateth his brother , he is a liar , 1. John 4. 19 , 20. Therefore where is not brotherly love there is not the love of God ; where is not the love of God there is no faith ; and who hath not faith is not the sonne of God. Therefore the Apostle saith , 1. John 3. 10. In this the children of God are known and the children of the devil ; Whosoever doeth not righteousnesse is not of God , nor he that loveth not his brother . For if those that be the sonnes of God , as all the faithfull are ( and we are to hope well of the most when we speak of particulars ) be not our brethren , and so we esteem them , then are not we the sonnes of God. For if he be our Father , then his children are our brethren ; If the sonnes of God be not brethren to us , then are not we his children . If therefore we shall hate the children of God , how can we call upon him as our Father ? Secondly , whereas all , as well poore as rich , are commanded to call God Father , this ought to teach the rich , & comfort the poore . The rich ought from hence to learn humility and not to despise the poorest Christian , seing they are our brethren by the law of nature , and of the same bloud , Acts 17. the same flesh , Isai. 58. and also by our redemption by Christ they are our brethren in him , sonnes of the same Father , and have as good part in Christ , if they believe , as the best , for God is a Father that respecteth no●… persons , Acts 10. 34 , 35. 1. Pet. 1. 17. And in Christ there is no difference of rich and poore , bond or free ; but we are all one in him , Gal. 3. 28. To which purpose Paul exhorteth Philemon to receive his servant Onesimus , being now converted , as a brother , v. 17. Let therefore the rich follow the advise , Rom. 12. 16. Example , Job 31. 13 , 14 , 15. that of the wife 1. Pet. 3. 7. which is to be extended to all Christians , viz. that they be coheirs . Which doctrine doth not favour the Anabaptists ; for although in respect of our spirituall estate there ought to be no respect of persons , Jam. 2. 1. neither is there difference of bond and free in Christ , yet in respect of our outward estate the Lord hath ordained superiours and inferiours , &c. and hath established orders and degrees in the outward politie . The poore also are to comfort themselves with this consideration , that howsoever they be contemned in the world , yet they are dear in Gods sight . God is their Father as well , or rather of them then of the rich , Psal. 68. 6. and Christ their brother : yea , they are members of Christ , to whom what is done Christ esteemeth as done to himself , Matth. 25. The which is to be understood of the godly poore ; for otherwise , as their estate is miserable now , so a thousand times more miserable shall it be in the world to come . Vses of reproof . THey are condemned that call God their Father , and yet hate the children of God because they are godly , and deride the name of brethren . 2. Schismaticks , who call God their Father , but denie his children to be their brethren . For they which will have God for their Father , must have the true Church to their mother . And these words , Our Father , are the voyce of the Church , and of all that be of the same brotherhood . 3. Again , when we are bid to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our Father , &c. we are taught to direct our prayers unto God immediately , as being present with us . Which confuteth the Papists , who would not have us go directly to God , but to desire Mary , or Peter , &c. to pray for us : whereas this priviledge have all the faithfull , to come with boldnesse to the throne of grace by Christ , Ephes. 3. 12. Secondly , we are to believe that God who is in heaven is also present with us , hearing our prayers : and therefore so ought we to poure forth our prayers as into his bosome , yea though we pray in secret , Matth. 6. 6. Thirdly , we ought to have the eye of faith to see him that is invisible , Heb. 11. so shall we set God before our eyes , and behave our selves as it becometh those that speak to so glorious a Majesty . But most men because they see none present are touched with lesse reverence then if they spake to a mortall superiour . Which art in heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . HEaven is all that space which is above the earth : Of which are three parts , Coelum Aereum , Gen. 1. 8. Aethereum , Empyreum . The first , Air ; in which are the birds , fowls of heaven , and the wicked spirits in heavenly places , Ephes. 6. 12. and 2. 2. The second is that heaven wherein the starres are , which are called the host of heaven . The third is the seat of the blessed and throne of God , called Coelum empy . reum , because of the light , 1. Tim. 6. 16. paradise , 2. Cor. 12. 4. and the third heaven , in respect of the two lower ; and in the same sense , the heaven of heavens , Psal. 115. 16. 1. Kings 8. 27. God is all in all . But this place is especially to be understood of the third heaven , which is the place of the Lords habitation , 1. Kings 8. 30. How is God said to be in heaven , seeing he is everywhere ? If God be everywhere , then is he also in heaven : But God is said to be in heaven , not that he is included therein , 1. Kings 8. 27. and therefore not circumscriptivè , by circumscription , as the body of Christ ; nor definitivè , definitively , as the finite spirits ; but he is there and everywhere repletive , filling all places , Jer. 23. 23. but yet so as he is every-where totus , wholly . But yet after a more speciall manner he is said to be in heaven : Because there especially he manifesteth his glory ; there he is seen face to face ; there he communicateth himself ; thence he sendeth down his blessings & judgements , Rom. 1. 18. thence he speaketh to men ; thence Christ descended ; thence the holy Ghost , Matth. 3. thither Christ ascended ; there he sitteth ; and thence he returneth to judgement . And as the soul is said to be tota in toto & tota in qualibet parte , all in the whole , and in every part all ; and yet in respect of the chief operations is said to be seated in the head ( as it were ) the heaven of this Microcosme ; so God , who is everywhere wholly both in the world and out of it , is said to be in heaven : Heaven is his throne , Isai. 66. 1. there he prepared his seat , Psal. 103. 19. there he sitteth , Psal. 2. 4. that is the habitation of his holinesse , &c. Isai. 63. 15. the place of his habitation , 1. Kings 8. 30. Secondly , when Christ saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the heavens , he meaneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heavenly , as Matth. 6. 26. And he is called heavenly , because the shallownesse of our minds cannot better conceive of the unspeakable glory and excellent majestie of God then under this name . For nothing more excellent and glorious is subject to our sense then the heaven . Whereas therefore the Scriptures give this title to God , they teach us to ascribe unto him majestie glorious , essence omnipresent , power infinite , wisdome unspeakable , mercy endlesse . The sense therefore of these words is this , Thou that sittest upon heaven as thy throne , glorious in majestie , infinite in essence , power , wisdome and mercy . Vses concerning prayer . I. THe adoration of images & reliques condemned , we are taught to lift up our mind , eyes , hands to God being in heaven . We may therefore say , as Psal. 121. 1. Should I lift mine eyes to images ? whence then should I have help ? my help is from God. Therefore as Psal. 123. 1. To thee I lift up mine eyes , O thou who dwellest in the heavens . II. We are taught , not to direct our prayer towards any certain place , as the Jews towards the temple ; but we may turn any way towards God in heaven . And if we are not bound to look towards any certain place , much lesse to go on pilgrimage to it . III. Neither must our minds go on pilgrimage whilest we are praying ; but above the earth and all earthly cogitations our minds with our hands are to be lifted up unto the heavens , Lam. 3. 4. Psal. 25. 1. & as at all times , so especially in the time of prayer , our conversation ought to be in heaven . IV. When we are commanded to call God our heavenly Father , we are taught to abandon all base conceits concerning God , Psal. 50. 13. and to ascribe unto him incomprehensible glory and majesty , infinite power and essence , wisdome unsearchable , mercy endlesse . Majesty ; as sitting upon the heaven as upon his throne , the earth being his footstool , Isai. 66. 1. Which must teach us reverence , and not rashly to utter any thing before God : For God is in heaven , full of majestie and glory ; and thou upon earth , dust and worms meat , Eccles 5. 1. Power ; that is , Might infinite , omnipotencie ; Right infinite , and authority universall . Potentia , Power , Psal. 115. 3. Our God is in heaven : whatsoever he will he doeth . Which must teach us to pray with affiance , being assured that our heavenly Father is able to do for us according to ( yea above ) our requests , yea above our thought , Ephes. 3. 20. Thus Jehoshaphat , 2. Chron. 20. 6. Art not thou God in heaven , so as power is in thine hand which none can resist ? Potestas , Authority : So faith Jehoshaphat , Art not thou God in heaven ? and dost not thou rule over all nations ? So Psal. 103. 20. The Lord hath established his seat in heaven , and his kingdome is over all . On him therefore our trust must be reposed , by whose providence and power all things are governed in heaven and in earth . For hereby we learn that the Lord is not onely able in respect of his might , but hath right also to bestow upon us any good thing . Audacter Deum roga , nihil illum de alieno 〈◊〉 , Beg boldly of God , seeing thou canst ask nothing of him which belongeth to another . Infinite essence and omnipresence ; for so is the heaven said to be his throne , as that the earth also is his footstool : and so is he in both , as that he is also everywhere and in every place totus . For we may not think that God is farre from us , Acts 17. 27. because he is said to be in heaven , as the wicked imagine , Job 22. 13. but we must acknowledge that he is alwayes present with us , Psal. 139. 7 , 8 , 9 , &c. and , as it is Psal. 145. 18. Deut. 4. 7. near unto us when we call upon him ; yea , where two or three are gathered together in his name , he is in the middest of them , Matth. 18. 20. If therefore thou prayest in secret , the Lord heareth thee , Matth. 6. 6. if in the closet of thine heart without any speech , he heareth the voyce and cry of the heart , Exod. 14. 15. 1. Sam. 1. 13. Assure thy self therefore that thou speakest not into the air or utterest thy words in vain , but that thou pourest forth thy requests into the bosome of the Lord. Wisdome unsearchable : For as the heavens are high above the earth , so are the Lords thoughts above ours , Isai. 55. 9. We must therefore submit our selves to his will , which is most wise and just : neither let us circumscribe him , but rather resigne our selves unto him , who best knoweth what is fit for us . Mercy unspeakable ; Whereby all these attributes are effectuall to our good . For if earthly parents do know to give good things to their children , much more doth our heavenly Father , Matth. 7. 11. This thereforè must not discourage us , that he sitteth above in heaven in the high throne of his majestie : 〈◊〉 though he dwelleth above , yet he mercifully abaseth himself to behold the things which be in heaven and in earth , Psal. 113. 5 , 6. He looketh down from the high place of his holinesse , even from heàven : doth the Lord look down upon earth ; that he might heare the mourning of the prisoner , and deliver the children of death , Psal. 102. 19 , 20. Neither ought his power to terrifie us : for he useth it to our good , Deut. 33. 26. ●…e rideth , or sitteth , upon the heavens for our help . Him therefore , let us exalt who rideth on the highest heavens , Psal. 68. 4. Here therefore is discovered the hypocrisie of those men who calling upon God as their Father in heaven lift not up their hearts to heaven , but let them lie groveling on the earth ; who imagine God to be like themselves , who without reverence speak unto him , or use vain babbling ; who trust not in his power , nor acknowledge his presence with them , unreverently behaving themselves because they see him not ; that submit not themselves to his fatherly wisdome ; nor rest in his mercy and goodnesse . Vses in our lives . First , if our Father be in heaven , who also hath begotten us to an heavenly inheritance , then we who are the children of God are in this world pilgrimes from God and from our countrey ; and therefore ought not to mindearthly things , but have our conversation in heaven , Phil. 3. 19 , 20. Secondly , if God our Father be full of maiesty and power , we ought to fear him and to stand in aw . Thirdly , if omnipotent , let us rest confidently under his protection , neither let the fear of any danger draw us unto sinne ; for God is able to deliver us , Dan. 17. And on the other side , let us fear to sinne ; for he is able to destroy both body and soul in hell , Matth. 10. 28. If God be omnipresent , let us behave our selves as in his presence , and walk before him in uprightnesse of heart . If our heavenly Father be most wise and mercifull , let us cast our care upon him , in all our necessities depending on him . As for those that are mere worldlings & terrae filii , who neither stand in aw of his majesty , nor trust in his power , nor walk as in his presence , nor depend upon his fatherly goodnesse , they cannot but in hypocrisie call God their heavenly Father . Now if we joyn these two together , of which we have spoken severally , That God is our Father , and therefore willing to heare us ; and also in heaven , and therefore able to grant our desires ; there will be no place left to diffidence and distrust , seeing God is both willing and able to grant our requests . Therefore we ought not to be distrustfully carefull , but with confidence and assurance that we shall be heard to make our requests known unto God , Phil. 4. 6. seeing , as Fulgentius saith , Deus multus est ad ignoscendum ; in hoc multo nihil deest , in quo & omnipotens misericordia & omnipotentia misericors est : God is much in forgiving ; in this much nothing is missing , in whom is omnipotent mercy , and mercifull omnipotence . The consideration of either of these may stirre up a man to pray : but if he doubt of either , I see not how he can pray in faith . The leper , Mark 1. 40. being perswaded of Christs power , desireth him to make him clean : the father of him that was possessed , Mark 9. 22. having some good opinion of Christs willingnesse , intreated his help for the dispossessing of the unclean spirit : But because the one was not assured of his willingnesse , the other of his power , they make but doubtfull prayers , If thou wilt thou canst make me clean ; If thou canst do any thing help us . But we may be assured of both in our heavenly Father : and therefore are to be encouraged to pray in faith , &c. The division of the Petitions . HItherto we have spoken of the preface . Now we are to proceed unto the petitions : Which are in number six ; but yet in respect of the objects they may be distinguished into two sorts : For either they concern more properly and immediately the glory of God , without respect of our own profit ; or else our own good , and mediately the glory of God. For in the three former we say , Thy name , Thy kingdome , Thy will ; in the three latter , us and our , &c. Those that concern Gods glory are indeed most profitable for us ; for with his own glory he joyneth the good and salvation of the elect : For if we glorifie the name of God , he will glorifie us : if we be subjects of the kingdome of grace , we shall be inheriters of the kingdome of glory : if we do the will of God upon earth , we shall enter into the kingdome of heaven . But in propounding these petitions we are not to respect our own profit but the glory of God. Those which immediately concern our own good must also mediately respect the glory of God , whereunto if our good be not referred it is not good . Those which immediately concern the glory of God are set down in the first place . By which order our Saviour Christ teacheth us to preferre Gods glory before our own good , yea ( if they should come in comparison ) before our own salvation , Exod. 32. 32. because Gods glory is the end , and therefore better then those things which are referred thereunto . For which cause not onely in order of petitions but also in the measure of our affections the glory of God must be preferred before our own good : Ideóque in tribus primis petitionibus oratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est , cùm posteriores conjunctionibus colligantur , And therefore in the three first petitions there is no copulative , when as the three latter are tied together with conjunctions . In the three first petitions we desire either the glory of God it self as the end , or else the means whereby his glory is procured : the end in the first petition ; the means in the other two . For then is God glorified when his kingdome is advanced and his will fulfilled . This order teacheth us that the main end of all our desires and actions should be the glory of God. I. Petition . FIrst , of the first petition : Wherein we are to learn the meaning of the words , and then to consider the uses which arise from thence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hallowed be thy name . The name of God signifieth both God himself , and his attributes , which ●…re himself , and also that whereby he is named . In the former sense the word name is often used to signifie the persons named : as Acts 1. 15. and 4. 12. Revel . 3. 4. and 11. 13. So the name of God is put for God himself , Joel 2. 23. Deut. 28. 58. Hereupon the Hebrews use to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , His name is himself , and he is his name . And hereunto belong those places in which the name of God signifieth his attributes , which are nothing but himself : For the justice of God is the just God , the wisdome of God is the wise God ; the mercy of God is the mercifull God , &c. And these also are the name of God , as appeareth Exod. 33. 19. and 34. 5 , 6 , 7. For this is the name which he proclaimeth , The Lord , the Lord , strong , mercifull , and gracious , slow to anger , and abundant in goodnesse and truth , &c. Secondly , the name of God signifieth that whereby God is named ; whereby he is either renowned or known . The name of renown is his glory , which is ( as it were ) his good name : For so in great persons their good name is their glory and renown ; and therefore they are said in the Scriptures to be men of name , Gen. 6. 4. In this sense the word name is used Gen. 11. 4. That we may get us a name : Gen. 12. 2. I will make thy name great : Jer. 13. 11. name , praise , and glory , Deut. 26. 19. The name of God therefore signifieth that whereby he is renowned and acknowledged to be glorious , that is , his glory : So Exod. 9. 16. Psal. 8. 1. Again , the name of God signifieth that whereby he is known ; to wit , not onely his Titles , which more properly are called his name , and by which he is known , but also the Means whereby he is known . The titles are the names of the Godhead , of the attributes , and of the Persons . Of the Godhead ; as Jehovah , Lord , God , &c. Exod. 3. 15. This is my name : Exod. 6. 3. Psal. 83. 18. Attributes , as Wisdome , Mercy , Justice , Majesty , &c. Persons , as Father , Christ , Jesus , Saviour , holy Ghost , &c. The means whereby God is known are either peculiar to the Church , or common unto all . Of the first sort are his word and religion therein prescribed . The word of God is called his name , as Acts 9. 15. to carry my name , &c. and 21. 13. 1. Tim. 6. 1. with Tit. 2. 5. Rom. 2. 24. Psal. 22. 22. Heb. 2. 12. So is the doctrine of religion and worship of God , Mich. 4. 5. We will walk in the name of our God. 1. Kings 5. 3 , 5. to build a house unto the name of God. The common means are the works of God : The works of Creation , Psal. 19. 1. Rom. 1. 19 , 20. In respect whereof he is called the Creatour of heaven and earth . As also of Administration , as his blessings and judgements . In respect whereof he is called the Governour and Judge of the world , Exod. 34. 7. All these doth the name of God signifie . To sanctifie signifieth either to make holy , or to acknowledge & declare holy . In the first sense things are said to be sanctified and ( in themselves being not holy ) to be made holy , which are set apart to holy uses ; as the Sabbath , the Temple , Priests , Christians consecrated and set apart to the worship and service of God. In which sense the name of God , which is most holy , Psal. 111. 9. cannot be said to be sanctified . 2. To sanctifie is to acknowledge & declare holy : as wisdome in the like phrase of speech is said to be justified , Luke 7. 35. and God to be magnified and glorified : And thus the name of God is sanctified either by us or by God himself , Num. 20. 12 , 13. By us ( I mean our selves and others , for whom also we pray ) when , as the name of God is most holy and reverend , so we in our hearts acknowledge and that effectually , in our tongues professe , in our deeds use it as most holy & reverend . By God himself his name is sanctified , when either he manifesteth the glory of his mercy and justice , or else freeth it from the pollutions of men , especially when men neglect it , and removeth the impediments , Num. 20. 12 , 13 : First , we pray that Gods name may be sanctified of us ; that is , That God would vouchsafe unto us his grace , that we may give unto the Lord the honour due unto his name , Psal. 29. 2. that as his name is most excellent , holy , glorious , and reverend , so his prayse may be unto the ends of the earth , Psal. 48. 11. We sanctifie the name of God , which is most holy , and reverend , and glorious , Deut. 28. 58. whenas in our hearts , words , and deeds we do use it holily and reverently . But to speak more especially , according to the significations of the name of God : The names of God first signifie himself and his attributes , which are himself , which we desire in this prayer that we may sanctifie in our hearts , tongues , and lives . In our hearts we sanctifie God , as Peter exhorteth , 1. Epist. 3. 15. when as 1. we do acknowledge , and that effectually , That there is a God ; That this God is such an one as he hath revealed himself in his word , most wise , most just , most mercifull , infinite in power , essence , and continuance , &c. 2. When in our minds we think and conceive nothing of God but that which beseemeth his glorious majestie ; that is , when we alwayes think and conceive of God most holily and reverently . In our mouthes ; 1. When we confesse and acknowledge and professe God and his attributes , &c. Rom. 10. 10. 2. When we speak of God and his attributes holily and reverently . In our lives ; when the knowledge of God and his attributes is effectuall to bring forth in us a conversation answerable thereunto . Knowest thou there is a God ? worship him . That he is a Spirit ? worship him in spirit and truth . That he is just ? fear him . That he is mercifull ? love him . That he is omnipresent ? behave thy self as in his presence . That he is omnisufficient ? repose thy trust in him . That he is omniscient and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a searcher of the heart ? approve thine heart to him , &c. Thus then we desire that the name of God in the first sense may be sanctified by us . The uses . 1. Concerning prayer . THat we may pray fervently , we must have a feeling of our want ; as , our ignorance of God ( here we pray for knowledge of God , without which we cannot acknowledge him ) the vanity of our minds , thinking amisse of God , Job 1. 5. our irreverent speech of God , our not sanctifying of God in our lives ( a fault incident to the best ) Num. 20. 12. For who can say that he hath loved and feared God , &c. as he ought , and behaved himself alwayes as in Gods presence ? 2. Concerning our lives . The use concerning our lives : That as in our prayers we desire , so in our lives we endeavour thus to sanctifie God : For if we our selves will not endeavour thus to do , it sheweth that we have no true desire hereof , but pray in hypocrisie with feigned lips . Their hypocrisie therefore here is detected , who desiring with their mouth that they may sanctifie God , will think that there is no God , Psal. 14. 1. will think basely of him , Psal. 50. 21. or deny his providence , mercy , and justice , Psal. 10. 11. who use to speak unreverently of God and his attributes , to murmure against his justice , &c. Psal. 78. 19. who live as if there were no God , Tit. 1. 16. that say he is a Spirit , but desire not to worship him in spirit ; that he is just , and yet desire not to fear him , &c. II. How Gods name signifying his glory is hallowed by us . ●… SEcondly , the name of God signifieth his glory : Which we do sanctifie whenas we glorifie God in our hearts , mouthes , and lives : And this is the most principall signification of this petition . We glorifie him in our hearts , 1. When in the affections of our hearts we desire the procuring and advancement of Gods glory above all things , as being more dear unto us then our own good . 2. When as in the purpose of our hearts we intend the glory of God in all things , putting into our hearts to give glory to his name , Mal. 2. 2. In our mouthes we glorifie him , when we make the glory of God the matter and end of our speech . The matter , when in our speech we set forth the praises of God , whose name is to be exalted above all prayse , Neh. 9. 5. For to prayse him is to glorifie him , Luke 2. 20. Psal. 50. 23. and to make his prayse glorious , Psal. 66. 2. We make it the end of our speech , when therein we intend the glory of God , either by the profession of a necessary truth , Josh. 7. 19. or by a speech seasoned with grace , tending to the glory of God , or the good and edification of our brethren , which is subordinate thereunto , Col. 4. 6. In our lives we glorifie God , 1. When in all our actions whatsoever we aim at the glory of God , according to that 1. Cor. 10. 31. 2. When by our godly lives we do not onely glorifie God ourselves , John 15. 8. but give just occasion to others of glorifying him , Matth. 5. 12. 1. Pet. 2. 12. Vses . 1. In prayer . Wants to be bewayled . 1. Our pride and vain-glory , seeking our selves and our own prayse . 2. The neglect of Gods glory , the main end of all things , which ought to be more dear to us then our salvation . Such we are that except the Lord endue us with this grace , we neglect his glory , and so live in vain . 3. Our suppressing of Gods prayse , our unthankfulnes . 4. Our idle and unsavoury speeches . 5. Our manifold slips in our lives whereby God is dishonoured . All which are faults incident to the best of us , and therefore we had need earnestly to pray that God may be glorified of us , 2. Sam. 12. 14. Graces which we desire . 1. Zeal of Gods glory ; 2. Thankfulnesse ; 3. A desire to glorifie God by a godly life . 2. Vses in our lives . As we are in prayer earnestly to desire that we may give glory to God , so in our lives we must endeavour both in our hearts , tongues , and works to glorifie him , &c. Otherwise , if in our mouthes we desire that we may glorifie him , and in our hearts neither desire it nor intend it , if we altogether seek ourselves and our own praise , if we use to suppresse the praises of God and to smother his truth , if our ordinary speech be idle and unsavoury , our lives dissolute , from whence no honour can arise unto God , and in truth desire not to be freed from these sinnes ; nay , on the contrary , if in stead of intending Gods glory we seek his dishonour , in stead of sounding forth his prayse we blaspheme his holy name , in stead of professing and defending his truth we oppugne the same , in stead of savoury speeches they be rotten and infective , in stead of causing the name of God to be glorified we cause it to be blasphemed , our prayer is little better then mockery of God : And yet such is the prayer of very many , which with their mouthes desire that they may glorifie God , and yet desire not his glory in their hearts , nor seek it in their lives , but rather practice such things whereby the name of God is dishonoured and blasphemed . The glory of God is most dear unto him , and so must be to us , Acts 12. 22. His glory he will not lose . III. The name of God signifying his titles , how it is hallowed . THirdly , the name of God doth signifie his titles ; the titles , I say , of the Deity , Attributes , and Persons . This name of God is sanctified , when , as it is holy and reverend , so it is used of us . It is used of us either by taking it into our mouthes , or by taking it upon us . We sanctifie it in our mouthes , and so in our writings , when as we make an holy and reverent mention of the titles of God. Which we do when we mention them in a serious matter , after a reverent manner , to a holy end . For the most holy and dreadfull name of the Lord our God Deut. 28. 58. must not be used to trifles and ridiculous matters : neither may we lightly take up the most reverend name of God , which we are not worthy to take into our mouthes : neither must the glorious name of God be mentioned but to his glory either mediately or immediately . And hereunto we are to referre two sorts of usurpation of Gods name and titles , by Blessing and Swearing aright . Blessing is either of God or man. The blessing of God is the praysing of God ; of which we have spoken : Example Rom. 9. 5. and 1. 25. 2. Cor. 11. 31. Blessing of men in the name of God , which the Scripture calleth the putting of Gods name upon them , Num. 6. 27. is a duty to be performed by all , to all , even unto enemies , Rom. 12. 14. Matth. 5. 44. ( whereunto referre salutation ) but especially to be performed by superiours , Hos. 7. 7. to their inferiours : in the commonwealth by Princes and Magistrates ; David , 2. Sam. 6. 18. Solomon , 1. Kings 8. 55. In the Church , Num. 6. 23 , 24 , 25. Melchisedec , Gen. 14. 19. In the family by parents : unto which the Lord giveth great force , &c. By swearing we make a holy and reverent mention of the name of God , whenas we swear in truth , judgement , and righteousnesse , Jer. 4. 2 , &c. We take upon us the name of God when his name is called upon in us , as Gen. 48. 16. . i. when we call our selves by his name , and professe our selves to be the children of God , Isai. 43. 6 , 7. which began to be done in the time of Seth after the birth of Enosh , Gen. 4. 26. & 6. 2. In these last times those of the Church of God do invocate the name of Christ , Acts 9. 14 , 21. 1. Cor. 1. 2. and are called by his name , Christians , Acts 11. 26. and are baptized into his name . Thus we sanctifie the name of Christ when as we walk worthy our calling whereby we are called , Ephes. 4. 1. and a●…orn the doctrine of Christ our Saviour in all things , departing from iniquity , as it is 2. Tim. 2. 19. Vses in prayer . 1. Graces to be desired . 1. That we may use the titles of God reverently . 2. That we may swear by his name alone in judgement , truth , and righteousnesse . 3. That we may walk worthy our calling . 2. Wants to be bewayled . 1. Irreverence in using the titles of God. 2. Rash swearing . 3. Not walking worthy our calling . Vses in our lives . As we pray that we may sanctifie the name of God , so must we be carefull in our lives 1. To be mindfull of God , and to mention him in matters serious , to a good end , after a reverent manner . We mention not our prince without some shew of reverence : how much more ought we to bow the knees of our hearts when we mention the glorious name of our God ? Example , Rom. 9. 5. 2. To use blessing and not cursing , Rom. 12. 14. 3. To swear by the Lord alone in truth , judgement , and righteousnesse . 4. To labour by all means to walk worthy our calling , even as it becometh the saints , Ephes. 5. 3. Otherwise if our practice be ( and we continue therein ) either not to mention God at all , ( which the Scriptures call the forgetting of God , and it is a signe that God is not in their thoughts in whose mouthes he is not , seeing out of the abundance of the heart the mouth speaketh : or else by mentioning his name to pollute it ; either in respect of the matter , mentioning it in jests and ridiculous matters ; And in the name of God , O God , O Lord , Good God , Jesu Lord , Mercy God , &c. or of the manner ; either by carelesse , light , and unreverent using of Gods name without fear or conscience , sense or regard of God : or by superstitious using of the titles , doing more reverence to the words then unto God himself , and sticking not to blaspheme his name by wicked swearing ; like to the souldiers , Matth. 27. 39. Or in respect of the end ; when the name of God is mentioned to wicked , yea to devilish ends , as inchantments , &c. or by cursing , which is a most horrible profaning of Gods name : or by wicked swearing : or by living unworthy their calling ; for so they take the name of Christ upon them in vain , and profane it . Considering , Luke 1. 73. Tit. 2. 14. 2. Tim. 2. 19. In vain therefore they professe themselves the sonnes of God whilest they behave themselves as the sonnes of men , Gen. 6. 2. or rather as the sonnes of the devil . And besides , they cause the holy name of Christ to be blasphemed . If this , I say , be our practice , and we continue therein , and yet pray that we may sanctifie the name of God , we play the hypocrites . IV. How the name of God , as it signifieth his Word , is sanctified . FOurthly , the name of God doth signifie his word , whereby he is especially known . Which is sanctified by the Ministers , when it is purely , powerfully , and profitably taught : by the people , when it is heard with reverence , attention , good conscience , and purpose to practice it : by all , when in our hearts we do holily meditate thereon , and are inflamed with a desire of practicing it , Psal. 119. In our tongues , when we apply it to those uses whereunto it is profitable , 2. Tim. 3. 16. In our lives , when we knowing it do perform it . Vses in prayer . Wants to be bewailed . 1. The want of preaching , where it is wanting . 2. The neglect and contempt of the word , a capitall sinne of these times . 3. The little practicing of it where it is known , especially in these dayes , ubi scientiae multum , conscientiae parùm , where there is much science , little conscience . Vses in our lives . In our lives we are to endeavour to sanctifie the word of God : if Ministers , by dividing it aright ; if people , by saving hearing thereof , by meditating on it , by desire to do it , by applying it to its right uses , by yielding simple obedience unto it . Otherwise , if we desire it may be sanctified , and yet we profane it , and please our selves in so doing , either preaching it unprofitably , or hearing it without reverence , attention , or purpose to practice it : if neither in our hearts we care to know nor have desire to practice it : if we abuse it to confirm errours , and confute the truth , to impenitencie , jests , superstition , and charms , &c. if we profane it either by neglect or contempt , Mal. 1. 12. Amos 2. 7. Prov. 30. 9. Levit. 22 , 31 , 32. in word we desire to sanctifie it , but in deed profane and pollute it . V. How the name of God is sanctified as it signifieth the Doctrine of religion . FIfthly , it signifieth the doctrine of religion and the worship of God. In which respect his name is sanctified when as we walk in his name , Mich. 4. 5. For religion is the way by which we go to heaven , Isai. 30. 21. and therefore in the Scriptures is often called the way . When as therefore we walk in this life so as that our life doth answer to our profession , it is in this sense said to signifie the name of God. As we professe the Christian religion , so our life is answerable to our profession if denying all ungodlinesse and worldly lusts , we live soberly , righteously , and godly in this present world ; Looking for that blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ , Tit. 2. 12 , 13. Our religion is the truth in Christ ; which if we be truly taught , we must put off the old man , Ephes. 4. 20 , &c. Our religion is the light , and we professe our selves children of the light , and so must we walk , Ephes. 5. 8 , 10 , 11. In this way we must walk in respect of God uprightly , in respect of men inoffensively . Duties in prayer . Wants to be bewailed . 1. Our backwardnesse in religion ; 2. Our hypocrisie ; 3. Our scandalous conversation . Duties in our lives . In our lives we are to desire and to endeavour that we may adorn the profession of religion by renouncing all ungodlinesse , &c. to set God before our eyes , that we may walk uprightly as in his sight ; to walk inoffensively , Heb. 12. 13. Otherwise , if we professe religion , and renounce not our sinnes , nor put off the old man ; if we call our selves the children of the light , and yet walk in darknesse ; we profane the name of God and his religion . And this is done , 1. In respect of God by hypocrisie , 2. Tim. 3. 5. when as the profession of religion is pretended to worldly or wicked respects . 2. In respect of men by the profane and dissolute life of common Christians , and by the falls and scandals of them that would seem the best professours . If we continue in this course and please our selves therein , we cannot make this prayer in truth , &c. VI. How the name of God signifying his works is hallowed . SIxthly , the name of God signifieth his Works whereby he is known , and that both of creation and administration . The creatures are sanctified , First , by an holy and religious meditation and mentioning of them , 1. To the glory of God , acknowledging in them the wisdome , justice , power , and goodnesse of God , glorifying him , being known in his works , as God , Rom. 1. 21 , 22. 2. To our good , when we imitate and flie such things in them as the holy Ghost hath appointed . Secondly , by a holy and sanctified use . The creature is sanctified by the word and prayer , 1. Tim. 4. 5. Col. 3. 17. Duties in prayer . Wants to be bewailed . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the hardnesse and senselesnesse of our hearts , in not seeing and acknowledging the goodnesse , wisdome , and power of God in his creatures , Mark 6. 52. 2. Our jesting at some of his works ; as at the form or countenance of some man , &c. 3. Our suffering of the brute creatures to go beyond us : as the crane and swallow , in knowing their times and seasons ; the ant , in diligence ; the trees and plants , in bringing forth fruit . 4. Our irreligious use of the creatures , or abusing them to be the instruments of sinne . Duties in our lives . 1. Holy meditation and mentioning of the works of God to his glory and our spirituall good . To his glory : for so must we meditate and speak of the creatures as that the wisdome , goodnesse , and power of God shining in them be acknowledged ; that we knowing him by his works may glorifie him as God. To our good ; by meditating in such things as are to be followed or eschewed in them . 2. The pure and holy use of the creature sanctified by the word and prayer , &c. Otherwise , if we knowing God by his works , shall not glorifie him , Rom. 1. 21. if we shall play the Momes in detracting from the works of God or mocking the same ; if we shall abuse his creatures to superstitious , wicked , and profane uses , and please our selves in so doing , we are to take heed lest in making this prayer we be found mockers of God. Now follow the works of administration : which are his blessings or judgements towards our selves or others . His blessings on our selves are sanctified , 1. in our hearts , when we are truly thankfull for them : 2. in our tongues , when we give thanks , Psal. 124. 6. and shew forth his benefits , Psal. 66. 16. and 71. 8 , 18. 3. in our deeds , when we referre the good things received to his glory and the good of others , and when by them we are brought to repentance , Rom. 2. 4. The blessings of God on others are sanctified , when we rejoyce with them , 1. Cor. 12. 26. and glorifie God in them , Psal. 35. 27. Gal. 1. 24. The judgements of God on our selves are sanctified , when they have the like effect in us that they had in Job ; that is , First , when we are humbled under the hand of God , and brought to repentance , Job 1. 20. and 42. 6. Secondly , when we bear them patiently , Job 1. 21. Thirdly , when we blesse God in them and for them , v. 21. The judgements of God on others are sanctified , when by consideration thereof we fear to sinne , when we shew forth the justice of God in the punishment of the wicked , Psal. 58. 11 , 12. when we condole with the just . Wants to be lamented . First , unthankfulnesse : in that neither in our hearts we have the chearfull sense of Gods goodnesse in his benefits , nor in our tong●…es return praise to him , nor in our deeds bring forth the fruits , nor yet by them are brought to repentance . Secondly , our not acknowledging Gods graces in others , or depraving or lessening them , or envying their good . Thirdly , our senselesnesse in affliction , Jer. 5. 3. Fourthly , impatience , Isai. 22. 12 , 13. Fifthly , murmuring . Sixthly , not to be terrified by the example of others , but rather pleasing our selves , Luke 13. 1. Seventhly , not condoling but rather rejoycing in other mens evils ; as , laughing at fools . Duties in our lives . To be thankfull to God for his benefits ; To expresse our thankfulnesse , by thanksgiving , by referring them to the glory of God , by repentance ; To rejoyce with others ; To glorifie God in them ; To make right use of his chastisements on our selves and others . Otherwise , if we shall be proud of those good things which we have , as though we had not received them , not giving God the glory , nor referring them to his glory and the good of others , but contrariwise abusing them to the dishonour of God and the hurt of others , as many do their learning , wit , riches , strength , &c. If we shall deprave Gods mercies in others , or envie them ; If in the judgements of God upon our selves we shall harden our hearts with Pharaoh ; If we shall impatiently bear them , and murmure against the severity of God ; If with Belteshazzar we shall not be moved with the example of others , Dan. 5. 22. If we shall make a sport of other mens calamities ; we are farre from that desire of sanctifying Gods name which in this prayer we pretend . Secondly , in these words we pray that the Lord would sanctifie his name . The which petition we are the rather to make , because his glory is so little regarded amongst men . And in this sense our prayer is the same with that of our Saviour , John 12. 28. Father , glorifie thy name ; or with that of David , Psal. 57. 6 , 11. Be tho●… exalted , Lord , above the heavens , and thy glory above all the earth ; or that , Psal. 115. 1. Not unto us , O Lord , not unto us , &c. The Lord doth sanctifie his name , I. When he doth shew forth and manifest the excellencie and glory of his name , that is , of his attributes and perfections , as wisdome , power , &c. but especially by making manifest the glory of his mercy and justice . Of mercy ; by preserving his Church , and multiplying his blessings upon the faithfull , Ezech. 36. 21. For the glory of his own name he preserved his Church amongst the heathen , and promised to reduce them into their own countrey : not for their sakes , but his holy names sake , v. 22. and then v. 23. I will sanctifie my great name , which was polluted amongst the heathen ( namely , because of the affliction of his people ) v. 20. and the heathen shall know that I am the Lord , saith the Lord God , when I shall be sanctified in you before their eyes , &c. So 2. Thess. 1. 12. Of his justice and power ; in executing his judgements on transgressours and on the wicked , and overthrowing the enemies of his Church . When Nadab and Abihu had offered strange fire contrary to the commandment of God , and were destroyed by fire from heaven , he said , I will be sanctified in them that come near me ; ( that is , By executing judgement even against those that are near to me , I will make manifest the glory of my justice ) and before all the people will I be glorified , Levit. 10. 3. Isai. 5. 15 , 16. By the judgements of God executed upon the wicked it is said that man shall be humbled and brought low , but the Lord of hosts shall be exalted in judgement , and the holy God shall be sanctified in justice . Ezech. 28. 22. Thus saith the Lord God , Behold , I come against thee , Sidon ; and I will be glorified in the midst of thee : and they shall know that I am the Lord , when I shall have executed judgements in her , and shall be sanctified in her : For I will send into her pestilence , &c. And chap. 38. 22 , 23. he threatneth to rain fire and brimstone upon Gog and Magog , that is , both the open and secret enemies of the Church , &c. Thus , saith he , will I be magnified and sanctified and known in the eyes of many nations , and they shall know that I am the Lord. II. God doth sanctifie and glorifie his name , when he doth remove the impediments of his glory , as idolatry & worshipping of false gods , superstition , ignorance , and giveth a free passage to his Gospel , when he taketh away the wicked , Psal. 104. 35. III. By freeing it from the abuses & pollutions of men , and mainteining his own glory . When Moses and Aaron at the waters of Strife did not sanctifie the Lord by believing and acknowledging his omnipotent power , then the Lord did sanctifie his name himself , Num. 20. 12 , 13. Lev. 22. 32. Neither shall ye pollute my holy name ; but I will be hallowed amongst the people of Israel . So when Herod would not give the glory to God , the Lord glorified himself in his destruction . In the second place therefore we pray in zeal of Gods ' glory , That howsoever men pollute and profane his holy name , yet he would glorifie it , and manifest the praise both of his mercy in blessing and preserving his Church , and also of his justice in executing his judgements upon the wicked and enemies of his Church , by removing the impediments , by freeing it from the pollution of men , and mainteining his glory . Duties . 1. Zeal of his glory , that he may sanctifie it whatsoever become of me . 2. Fear to profane his name , seeing he will be sanctified , &c. V. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thy kingdome come . What Gods kingdome is . THe first petition conteined the main scope of all our desires : This and the next contein the way and means whereby that end is to be atchieved : for then is God glorified when his kingdome is advanced and his will is performed . The meaning of the words , Thy kingdome come . We must know that there are two kingdomes in the world ruling in the minds and hearts of men ; the one of darknesse , the other of light ; the one of Satan , the other of God , Col. 1. 13. unto the one of which every man in the world is subject . The kingdome of Satan and darknesse is , whereby the children of disobedience being blindfolded and bewitched of the devil go on and continue in ignorance and sinne to their own perdition . The prince of this kingdome is Satan , the prince of the air , Ephes. 2. 2. and God of this world , 2. Cor. 4. 4. John 12. 31. The subjects are all men by nature , untill they be brought out of this kingdome of Satan into the kingdome of God : and then is the kingdome of God said to come to them . But in this subjection do none finally remain but the reprobate , who are the children of disobedience , in whom Satan worketh effectually , Ephes. 2. 2. and blindeth their minds , that the light of the glorious gospel of the kingdome of God shine not unto them , 2. Cor. 4. 4. a●…d carrieth them away captive to the obedience of his will , 2. Tim. 2. 26. The law of this kingdome whereby he ruleth is sinne : Hujus regni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The law of this kingdome is to be without law . This sin reigneth in the mortall bodies of men , making them give up their members to be instruments of sinne unto iniquity , Rom. 6. 12 , 13. untill it please God to let his kingdome come upon them , ruling them by his word and spirit . The end of this kingdome is endlesse perdition , 2. Thess. 1. 9. and against this kingdome are we taught to pray in this place , &c. The other is the kingdome of God : And this is either universall or speciall . The universall is that whereby the Lord ruleth over all things , even over his enemies ; whereunto all things are subject , and from which subjection nothing can exempt it self . This of Divines is called regnum potentiae ; the kingdome of power : whereof the holy Ghost speaketh Psal. 99. 1 , 2. and 145. 13. and in the clause of this prayer ; For thine is the kingdome . But most plainly Psal. 103. 19. The Lord hath established his throne in heaven , and his kingdome is over all . This kingdome nothing can resist , nothing can hinder , no not although all creatures should band themselves together against it . The speciall kingdome of God is that whereby he ruleth not over all men in generall , but onely over the Church , that is , the company of the elect . And as there be two parts of the Church , the one militant upon the earth , the other triumphant in heaven ; so are there two parts of Gods kingdome : the first of grace , the Church militant ; the second of glory , the Church triumphant . The former is the blessed estate of Christians in whom he reigneth in this life : for it doth not consist in meat and drink , or in any temporall or worldly thing , but it is righteousnes , that is , assurance of justification , and peace of conscience arising from thence , Rom. 5. 1. and joy in the holy Ghost , a consequent of both the other , Rom. 14. 17. The latter is the glorious and blessed estate of the faithfull after this life , where they shall have the fruition of God in whose presence there is fulnesse of joy , &c. Of these two the former is the way to the latter : therefore whosoever would be an inheritour of the kingdome of glory in heaven , must first be a subject of God in the kingdome of grace in this life , Luke 22. 30. and therefore out of the Church there is no salvation . And on the other side , whosoever is a true subject of God in the kingdome of grace , shall be an heir of glory in heaven : and therefore to them that be true members of the Church there is no condemnation . And this David teacheth us , Psal. 15. 1. Who shall sojourn , &c. both parts of that question concerning one and the same man. The kingdome of grace is that government whereby the Lord doth effectually rule in our hearts by his word and Spirit , working in us his own good work of grace , and making us fellow-citizens , and meet to be partakers of the inheritance of the saints , and of the houshold of God , Ephes. 2. 19. Saints in light , Col. 1. 12. In this kingdome the Prince is the Lord , who exerciseth this kingdome by his Sonne , Psal. 96. 10. and 97. 1. and 110. 1. The people are the Church ; which is therefore called the kingdome of heaven , Matth. 5. 19. and the particular subjects are all true Christians . The sceptre of this kingdome is the word of God , Psal. 110. which is also the law whereby he reigneth ; and is therefore called the word of the kingdome , Matth. 13. 19. the gospel of the kingdome of God , Mark 1. 14. The preaching of which word and gospel is also called the kingdome of heaven , Matth. 13. 11. and 22. 2 , &c. Where by the way we may note , that where the word of God and gospel of the kingdome is truly preached , there is the kingdome & consequently the Church of God : and therefore that may be also verified of us which our Saviour Christ speaketh of the Jews , that the 〈◊〉 of God is 〈◊〉 〈◊〉 , Luke 17. 21. This preaching of the word is also called the arm of God , Isa. 53. 1. whereby ●…e p●…lleth 〈◊〉 o●…t of dark●…sse into lig●… , and out of the power of Sata●… 〈◊〉 God , Acts 26. 18. But especially the Lord ruleth in our hearts by his Spirit , drawing us unto his So●…e , bending and bowing us to the obedience of his word , inlightening our minds , and 〈◊〉 our hearts , and leading us into all truth , &c. ●…ortifying sinne a●…d corruption in us , and renewing us unto holinesse of life . The end of this kingdome is the kingdome of glory . And therefore Christ saith to his Church , Luke 12. 32. Fear not little flock , &c. For therefore doth he pull us out of the kingdome of darknesse , and bring us into the kingdome of grace , that by faith we may have remission of sinnes and inheritance among them that are sanctified , Acts 26. 18. By reason of the certainty hereof it is said that those that believe have everlasting life , John 5. 24. and are translated from death unto life : that those whom God hath justified he hath also glorified , Rom. 8. 30. The kingdome of glory in respect of us is the blessed estate of the godly in heaven , when as God shall be all in all , 1. Cor. 15. 28. where God hath prepared such things for them that love him as neither the eye of man hath seen , nor eare heard , nor &c. 1. Cor. 2. 9. What this word come signifieth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adveniat . This word Come , is diversly to be expounded according to the divers significations of the kingdome of God. The universall kingdome , or kingdome of power , is said to come when it is manifested and made apparent that all things are guided by the power and providence of God. Here therefore we are taught to pray , That the Lord would vouchsafe to advance his kingdome , & bring all things into subjection under his feet ; and also that all men may acknowledge this universall kingdome of God , ruling all things according to the counsel of his will , and may willingly submit themselves to the government of this absolute Lord , who hath placed his seat in heaven , and his kingdome ruleth over all ; That he would subdue his enemies , Psal. 110. 2. governing them with an iron rod , Revel . 12. 5. and 19. 15. and bruising them like a potters vessel , Psal. 2. 9. That he would execute his holy and eternall decrees , both in the generall government of the world , and also in the saving of the elect , and destroying the reprobate , to his own glory , working all things according to the counsel of his will. And albeit this kingdome cannot be resisted or hindred maugre all the enemies thereof , yet we are to pray that it may come ; and that he would exalt his kingdome , as before glorifie his name : not meaning thereby to move God , but to shew the concurrence of our will with Gods will , and our affection towards the advancement of Gods kingdome , and zeal towards his glory . Secondly , the kingdome of grace is said to come unto us , whenas it is either begun & erected in us , or continued and increased amongst us . And in this behalf we are taught to pray not onely for the coming of this kingdome , but also for the granting of the means whereby it cometh , & also removing the impediments of the coming . I. As touching the coming it self , we are to note out of this word , That we come not to this kingdome of grace of our selves , but this kingdome cometh unto us , and in coming preventeth us , as our Saviour speaketh , Luke 11. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is come upon you : for we naturally are the bondslaves of Satan , and subjects of the kingdome of darknesse ; out of which bondage we are not able to come except the Lord do pull us : and as our Saviour saith , John 6. 44. No man cometh to the Sonne b●…t whom the Father draweth . Wherein appeareth the undeserved mercy of God in preventing us , in seeking that which was lost , in being found of them that sought him not , in coming to them that neither could nor would ( through their own default ) come unto him . And secondly , because there must be alwayes a daily progresse in this kingdome , and work of grace in this life , therefore we are taught to pray daily that this kingdome may come . Now let us see how this kingdome cometh , and what it is which here we ask . Of the coming of this kingdome there be three degrees : The first is the pulling and drawing us out of the kingdome of Satan and power of darknesse unto God ; which is our effectuall calling , whereby we are brought from the spirituall bondage of sinne and Satan into the glorious liberty of the sonnes of God , and are made fellow-citizens of the Saints , & domestici Dei , of the houshold of God , Ephes. 2. 19. And this calling is wrought by this means . First , to us sleeping in our sinnes the word of God is sent to rouse us , the law shewing us our sinnes and the punishments due for them , the Gospel promising salvation upon the condition of faith and repentance . Secondly , the spirit of God concurring with the word inlighteneth our minds to understand the word of God , inclineth our minds to attend thereunto , mollifieth our hard and stony hearts in the sight and sense of sinnes ; and then travelling under the burden of them with wearinesse , he stirreth up in us a hunger and thirst after the righteousnesse of Christ and reconciliation with God , and teacheth us to pray with sighs which cannot be expressed . Secondly , when the Spirit of God applieth the merits and efficacy of Christs death and resurrection to the justification of the sinner , and by degrees worketh in him faith and assurance of the pardon of his sinnes ; whereupon followeth peace of conscience , and joy in the holy Ghost : In which three t●…e Apostle saith that the kingdome of God do●…h consist , Rom. 14. 17. Thirdly , when Christ our King ruleth and reigneth in our hearts by his word and Spirit , t●…aching us to deny ungodlinesse and worldly lusts , and to live soberly , justly and holily in this present world , expecting the happy hope and glorious appearance of the great God our Saviour Jesus Christ , Tit. 2. 12 , 13. that is , when by his Spirit he applieth the merits of his death to the mortifying of sinne in us , and of his resurrection to raise us up to newnesse of life . And this we desire not onely for our selves , but also for the whole company of the elect , That the Lord would from all sorts gather his Church , electing them from the world , engraffing them into his Son , justifying them by faith , and sanctifying them by his Spirit ; That he would confirm them by his grace , that they may increase more and more , and be inriched with all spirituall blessings in heavenly things , and finally by the power of God through faith may be preserv●…d unto everlasting life , 1. Pet. 1. 5. And because the Church of God is , as we have said , the kingdome of God , we desire not onely that God would gather his Church , but also that he would inlarge it more and more , by the visible adding unto it those that are to be saved ; that he would prosper and preserve it , Psal. 122. 6. protect and defend it from all enemies both corporall and spirituall ; that he would give all graces needfull and expedient unto them . And thus we are to pray that the kingdome of Gods grace may come upon us and upon all his chosen servants . The means are to be prayed for of the coming of Christs kingdome . II. Now because this kingdome cometh by means , we are also to pray for them . The means are either outward or inward . The outward are the preaching of the word , and Christs government by his ministers . The preaching of the word , which is the Gospel of the kingdome of God , is such a notable means of the coming of the kingdome that it is called the kingdome of God. For whereas there be three degrees of this coming , our Vocation , Justification , and Sanctification ; every one of them ordinarily is wrought by the preaching of the word . We are called outwardly by the Gospel ; We are justified by faith : faith cometh by hearing of the word , Rom. 10. 17. We are sanctified by the word of truth ; by the preaching of the word we are begotten unto God. Therefore we are to pray that the word of God may have a free passage and be glorified , 2. Thess. 3. 1. and also that the preaching of the word and Gospel be not taken from us , or , as Matth. 21. 43. that the kingdome of God be not taken from us , but continued to us and our posterity . And because there cannot be preaching of the word except there be preachers , Rom. 10. 14. we are taught to pray , Matth. 9. 38. that God would send forth labourers into his harvest ; that he would furnish them with Vrim and Thummim , gifts sufficient , Ephes. 6. 19. that he would clothe them with righteousnes , Psal. 132. 9. that he would open unto thē a doore of the word , that they may speak the mysterie of Christ , Col. 4. 3. And because there cannot be ordinarily learned guides and scribes taught unto the kingdome of God , except they be first trained up in good literature , we are to pray also for the Universities and schools of the prophets , which are the seminaries and seed-plots of the Church . The second outward means is the government of Christ by his servants both in the Church and Commonwealth . In the Church , by the Ministers and governours exercising in the name of Christ admonition , suspension , excommunication . For whom we are to pray , That they may execute their offices according to the will of God , as shall most serve for the advancement of the spirituall kingdome of Christ , and defacing of the kingdome of sin and Satan ; That the people submit themselves to the censures of the Church , and be reclaimed thereby . In the Commonwealth , by Magistrates , who are Gods ministers also , &c. Rom. 13. whom God hath advanced that they might be nursing-fathers and nursing-mothers to the Church , Isai. 49. 13. For whom also we are to pray , 1. Tim. 2. 2. That after the example of David , Josias , Ezechias , they may reform religion , defend the truth & profession of it , suppresse idolatry and superstition , punish sinne , &c. That the subjects may live in all obedience unto them as unto the ordinance of the Lord. The inward means is the operation of Gods Spirit in the souls of men . For it is the Spirit of God which maketh the outward means effectuall , and without which neither the preaching of the word nor the other means of government will any whit prevail , 1. Cor. 3. 7. Deut. 29. 4. It is the Spirit of God who in the ministery of the word knocketh at the doore of our hearts , and inlighteneth our minds to understand it : John 16. 13. he leadeth us into all truth ; 1. John 2. 20 , 27. he teacheth us ; he openeth our hearts to listen unto it , as he did the heart of Lydia , Acts 16. 14. he maketh the word the savour of life unto life . For without the Spirit the word is a dead letter , the Scripture a seale●… book : without him we cannot say that Jesus is Christ : without him we cannot pray , &c. He mollifieth our hearts , and worketh in us that godly sorrow working repentance never to be repented of : which stirreth up in us earnest desires , and maketh us to call upon God with sighs unspeakable ; and is therefore called the Spirit of supplication . He worketh in us the assurance of our reconciliation with God , which we call faith ; and is therefore called the Spirit of adoption , whereby we cry , Abba , Father , &c. He sanctifieth us throughout , mortifying sinne , and raising us up into newnesse of life , Ezech . 36. 26 , 27. working in us all sanctifying and saving graces ; and is therefore called the Spirit of grace : and so every grace is called by the name of the Spirit , because it is a gift of the Spirit ; as the Spirit of wisdome and revelation , Ephes. 1. 17. Isai. 11. 2. In this petition therefore we desire that the Lord would grant us his Spirit ( which he hath promised , Luke 11. 13. ) and that by this Spirit he would rule and reigne in us , and quicken us , that being animated thereby we may behave our selves as members of Christ , &c. ruled and guided by his fanctifying Spirit . The impediments of Gods kingdome to be prayed against . III. Lastly , because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it come , seemeth to import and presuppose some obstacles and impediments whereby this kingdome is hindered , we do also pray that these may be removed . The impediments are these : First , the three main enemies of our salvation are also the chief oppugners of the kingdome of grace , the Devil , World , and Flesh. The devil seeketh by all means the ruine of the Church in generall , Revel . 12. and also of the particular members . Whilest this strong man possesseth his hold ( that is , every naturall man ) all things are at quiet : but when the Lord by his word and Spirit draweth any out of the kingdome and power of darknesse , then he bestirreth him , and by all tentations both by himself and his instruments he seeketh to entangle him in sinne . When the seed of the word is sown in the hearts of men , he carrieth it away , as the birds do the corn which fall on the wayes , Matth. 13. 19. or he blindfoldeth them that they shall not see the light of the gospel , Ephes. 4. 4. or if they understand it , he carrieth them away captive to the obedience of his will. If they be called to repentance , he perswadeth them to deferre it ; They may repent hereafter as well , &c. If to amendment of life ; he telleth them that if they be elected , they may live as they list ; if rejected , they cannot be saved : If to humiliation ; that it is a doctrine that belongeth to notorious sinners , &c. Moreover , he opposeth himself to the Ministers and their ministery , Zech. 3. 1. he suborneth false teachers , and is a lying spirit in their mouthes . Therefore we pray that the Lord would bind Satan , dissolve his works , and tread him under our feet , Rom. 16. 20. The second is the world and the lusts thereof , which choke the seed of Gods word , Matth. 13. 22. ( the glorious shew of this world , 1. Cor. 7. 31. ) By these Satan as by nails naileth men to the earth that they cannot mind heavenly things : By them as baits he allureth to sinne , as snares entangleth to perdition . Which make men citizens of the earth , and misse of their freedome in heaven ; which cause men place their paradise upon the earth , and not to care for the kingdome of heaven ; ( For a man cannot serve God and Mamm●…n , or be a worldling and yet a subject of this kingdome ) which make worldly men sell their birthright with Esau , &c. therefore we pray that the Lord would deliver us from the evil world , Gal. 1. 4. wain us from it ; that we may renounce all worldly lusts ; that we may use the world so as we abuse it not , 1. Cor. 7. 31. that the world may be crucified unto us and we to the world , Gal. 6. that by faith we may over come the world , 1. John 5. 4. and that we may behave our selves not as worldlings minding earthly things , but as pilgrimes on the earth and citize●…s of heaven , and fellow-citizens of the saints , Ephes. 2. 19. whos 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conversation , is in heaven , Phil. 3. 19 , 20. The third is our Flesh , that is , our own corrupt nature , the wisdome whereof is enmity against God ; which lasteth against the spirit ; which sendeth out continuall lusts , as it were sparkles out of a furnace , which fight against our souls ; which the devil abuseth as his bawd to pollute us and to beget in us all manner of sinnes , which bring forth death . Therefore we pray that the Lord would reigne in us by his Spirit ; that we may not be carnall but spirituall ; that we may not walk after the flesh but after the spirit ; that , as being pilgrimes on earth but citizens of heaven , we may abstein from fleshly lusts , &c. 1. Pet. 2. 11. that we may crucifie the flesh and the lusts thereof , Gal. 5. 24. In a word , we desire that the Lord would confound the kingdome of darknesse , whereby the devil ruleth in the hearts of men , using for his instruments or souldiers the lusts of the world and of the flesh . The outward enemies of Gods kingdome . But these were spirituall enemies . And we are not onely to pray against them , but also against the outward enemies of the Church , which is the kingdome of God : And these are either open and professed enemies , as the Turks and Infidels ( the great Turk being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Abaddon , that maketh havock of the Church , Revel . 9. 11. ) or else close and covert enemies which under the name and profession of Christ oppugne the kingdome of Christ , as Antichrist & his Synagogue , that is the Pope and the Church of Rome . For notwithstanding all their glorious profession , that they and they alone are the Church of God , yet these are they that say , We will not have this man to reigne over us , but having received the mark of the beast are in subjection to the Pope under penalty of d●…nation : And he sitteth in , or rather sets himself against the Church , usurping sovereigne authority ; and sitting as God in the throne of Christ , he deteineth the people in ignorance , making them believe that their implicite faith will save them : and so they lead them blindfolded after them as it were in a string , to perdition . For whose law reigneth amongst them ? Gods , or their own ? The breach of whose law more severely punished ? To whose government are they subject ? Gods , or their own ? What doctrine do they teach ? the word of God , or the inventions of men ? The word of God , which is his sceptre ; do they not suppresse this light of mens souls ? do they not hide it from the people under a strange language , as it were under a bushel ? do they follow the Lambe that have received the mark of the beast , and persecute with fire and sword all true professours ? &c. Well , against these enemies , both secret and open , covert and discovered , that is , Gog and Magog , Revel . 20. we are taught to pray , that being subdued , ( that is , either converted or subverted ) the Church and kingdome of God may be advanced . Besides these enemies there are also other impediments of the kingdome of God opposite to the outward means . As to the preaching of the word , 1. The insufficiency of Ministers not able to teach ; 2. Their negligence and idlenesse ; 3. Their causelesse non-residencie , and covetous multiplying benefices with cure ; 4. The want of maintenance by impropriations and corruption of Patrones . All these we are to pray that they may be removed , and a free passage to his word granted . Impediments opposite to government , are either no government but confusion in the Church and Commonweal ; or else corrupt government , the rulers hindring rather then promoting the kingdome of Christ. We see then what we desire when we pray that the kingdome of grace may come : viz. That where it is not it may be erected , and where it is it may be continued and enlarged ; That he would blesse , preserve , and protect his Church : That the Lord would rule and reigne in us by his word and Spirit : That he would effectually call those which belonging to his election are not called : That he would justifie us by faith , sanctifie us by the holy Ghost , and make us and all his meet to be partakers with the Saints in light : That we may more and more feel in our selves the fruits of this kingdome , righteousnesse , and peace , and joy in the holy Ghost : and to this end , That he would give a free passage to his word , and send faithfull labourers into his harvest , blessing them and their ministery , and also the seed-plots thereof : That he would establish an holy government in the Church and Commonwealth , and blesse the governours , &c. That he would grant unto it the effectuall operation of the holy Spirit , making the outward means profitable : That he would confound the kingdome of darknesse , sinne , Satan and Antichrist : That the devil may be trod under our feet , the world crucified unto us and we to the world , the flesh with the lusts thereof mortified : That we may renounce and forsake ( according to our vow in baptisme ) the flesh , the world , and the devil : That all other impediments of his kingdome of grace and our salvation being removed , we may be preserved blamelesse to the coming of Christ , and may be kept by the power of God through faith unto salvation . Vses . Wants to be bewailed . Now let us come to the uses . First , our need which we have to make this prayer , by reason of our defection from God in our first parents , and our originall sinne derived from them . For before man fell from God by sinne , he was wholly subject to the kingdome of God , and conformable to his will in all righteousnesse and holinesse , his mind inlightened with knowledge , endued with wisdome , his conscience pure , his will holy and just , his affections orderly , the inferiour powers of his soul subordinate to the superiour , and all to God , the members of the body instruments of holinesse unto righteousnesse . But when as man fell from God by sinne , he became the subject of Satan , his mind darkened with ignorance & folly in spirituall things , his conscience impure , his will not onely unjust but also unable to will that which is good , his affections inordinate , the inferiour faculties rebelling against the superiour , the members of the body instruments of sinne unto iniquity . We therefore that are b●…ed and born in this state of disobedience , have great need to pray that the Lord would rule in us , that we may be renewed according to the image of God in holinesse and righteousnesse . 2. Our spirituall servitude and bondage under sinne and Satan : by reason whereof we are not able to come unto God , but must desire that his kingdome may come unto us . When we ceased to subject our selves to God , we became the subjects of Satan ; when we left to be the servants of righteousnesse , we became the servants of sinne ; when we left the image of God , we got the image of the devil . Naturally we are wholly carried away by the devil as captives to the obedience of his will , doing nothing but sinne , and pleasing our selves therein ; thinking our selves free , as John 8. being most bond : and therefore if we did feel the power of sinne and Satan reigning in us , we would with great fervency and vehemency of affection desire that the Lord would pull us out of this power of darknesse , and translate us into the kingdome of his Sonne . 3. Our unthankfulnesse unto God that hath brought us out of this bondage into the glorious liberty of the sonnes of God ; especially considering he gave himself for us to this end , Luke 1. 74. Tit. 2. 14. 1. Pet. 2. 24. We had need therefore to pray that he would rule in us by his word and Spirit : For professing our selves to be redeemed by Christ , we behave our selves ( many of us ) as if we still were in the bondage of sinne : For , whom we obey , his servants we are . 4. Our neglect and contempt of the word . 5. Our refisting the good motions of his Spirit , and striving against the same : our contristation or making heavy the Spirit of God. 6. The remnants of the kingdome of darknesse or rather ou●… heaps of sinnes and corruptions ; our conti●…uall lusts and concupiscences . 7. Our yielding to the temptations of Satan ; our worldly minds following after pleasure , profit , or pre●…erment ; our not cr●…cifying of the flesh , but rather walking therein . And as we are to ask good things for others , so must we also bewail their wants . As when we see men plunged in sinne , and carried away headlong to their perdition , as the swine were into the sea , we ought to-lament their desperate estate , Psal. 119. 136 , 158. Ezech. 9. 4. We are to bewail all the impediments of the kingdome of Christ , disorder in the Church , confusion in the Commonweal , the want of the word , and causes thereof . Our hearts ought to yern within us , as our Saviours did , Matth. 9. 36. when we see a people living in ignorance and sinne , without means & without God in this world : and therefore for the supply of all these wants , we are in sense thereof to pray fervently , Let thy kingdome come . Our duties in our lives . 1. In respect of the kingdome of power , That we acknowledge the Lord to be our absolut●… King : That we submit our selves to his providence : That we rest contented and well pleased with whatsoever he doth towards us , who doth all things according to the counsel of his will. 2. In respect of the kingdome of grace , we ought to have an earnest desire of the advancement of Gods kingdome , and zeal of the Churches good ; and more particularly , that the Lord would reigne in us by his word and Spirit . And unto this desire must be joyned an holy end●…avour , first in order and first in 〈◊〉 to seek the kingdome of God and his righteousnesse , that is , that the Lord would rule in us by his word and Spirit , and that we may shew our subjection by bringing forth the fruits of righteousnesse . 3. A carefull using of the means which God hath 〈◊〉 ●…o advance his kingdome , & to work our salvation ; to heare the word with submission , reverence , attention , good conscience , and des●…e to practice it , to nourish the good motions of the Spirit , yielding our ●…elves to be drawn thereby . 4. Thankfulnesse to God that he hath made us subjects of his kingdome , Col. 1. 12. Mark 11. 10. and ca●…e to behave our ●…elves as ●…bjects of this ki●…gdome . 5. 〈◊〉 endeavour in o●…r 〈◊〉 places and callings to advance and further the kingdome of Christ. Pri●…ces a●…d Magistrates must be nur●…ng-fathers and nursing-mothers of the Church , 〈◊〉 by all good means to advance the kingdome of Christ , and to remove the 〈◊〉 thereof , and to s●… 〈◊〉 against the kingdome of 〈◊〉 , of 〈◊〉 , Satan , and 〈◊〉 ; to root o●… all sup●…ition and idola●…ry , and the relio●…s thereof ; to 〈◊〉 〈◊〉 where it is corrupt ; to be 〈◊〉 of the faith ; to take order tha●… there may be preach●…s in all places provided for , a●… 〈◊〉 them discharge their 〈◊〉 ; to p●…sh 〈◊〉 , and rewa●…d the vertuous . If we be 〈◊〉 , we ●…re by preaching of the word in 〈◊〉 and 〈◊〉 of 〈◊〉 , to do our ●…ndeavour to win men unto the Lord , &c. If private men , we must liv●… in obedience to superiours in Church and Commonwealth , as to the ordinance of the Lord , our King ruling us by them . Whatsoever we are , our duti●… is to labour by all means , 1. that we our selves may become subjects of the kingdome of grace , and 2. that by all good means we may win others unto the Lord. 6. To oppose our selves against the enemies of the Church both spirituall and temporall ; to 〈◊〉 Satan and his temptations , to be wained from the world , and to mind heavenly things ; to walk not after the flesh but after the spirit ; to come out of Babylon into the Church of God , to keep us therein ; to oppose our selves against Antichrist and his adherents , as being enemies of the kingdome of Christ. But here the hypocrisi●… of very many is detected , who ask this petition with their mouthes but de●…ire it not with their hearts : As first in respect of the universall kingdome , those that will not submit themselves to the providence of God , but desire rather that they were freed from all subjection unto God , they abuse God in making their prayer and pray against themselves , that God would advance his kingdome , and make his enemies his footstool , or break them with his iron sceptre like a potters vessel . Secondly , in regard of the kingdome of grace ; first , those that will not have Christ to reigne over them by his word and spirit , but cast off his yoke of subjection , Luke 19. 14. Psal. 2. 3. sonnes of Belial ; such mock God when they say this prayer . 2. Those who living in ignorance and sinne , and consequently in spirituall bondage , please themselves as if they were free , John 8. 33. and therefore do not truly desire that Gods kingdome may come , because they have no sense of their own misery , &c. 3. Those that seek not the kingdome of God and his righteousnesse , but set themselves to seek their own carnall and worldly desires . 4. Those magistrates , ministers , people , that seek not the advancement of Christs kingdome in themselves , contemning the word , quenching the spirit , nor yet in others . As for those Magistrates who in stead of cherishing the Church do persecute it , in stead of advancing Gods kingdome do deface it , erecting superstition and idolatry , suppressing vertue , advancing vice ; or those Ministers that deprive the people of the food of their souls , and like dry nurses hunger-starve them ; or those men whosoever that labour to withdraw men from allegeance unto God : all those oppose themselves to the kingdome of grace ; and therefore being enemies , in making this prayer do ask their own confusion . For our Saviour Christ sheweth himself to be a King as well in subduing his enemies as in preserving his subjects , Psal. 110. 1. Psal. 2. 6. 5. Those that follow the temptations of the devil , the desires of the world , and lusts of the flesh , and please themselves in so doing , they are not guided by the Spirit of Christ , but are enemies to his crosse , Phil. 3. 19. and souldiers in Satans camp . As therefore we desire the kingdome of grace so let us seek it , &c. Of the coming of the kingdome of glory which we here desire . Thirdly , we desire that the kingdome of glory may come , that is , that the number of the elect being accomplished , and all Gods enemies subdued , Christ would hasten his coming to judgement to our full redemption and glorification , that God may be all in all . Here therefore we pray , 1. That God would hasten the coming of Christ unto judgement ; and to that end would accomplish the number of the elect , and subdue all his enemies under his feet : 2. That this kingdome may come unto us , and that it may be possessed of us ; and to that end would make us meet to be partakers of the inheritance of the Saints in light , and would free and keep us from all evil unto his own everlasting kingdome , 2. Tim. 4. 18. and would by his power through faith preserve us unto everlasting life , 1. Pet. 1. 5. Vses . 1. Dutie in our lives . We must earnestly desire the coming of Christ , and believe that it shall come , and that to our salvation . 2. Wants to be bewailed . First , the want of faith , by reason of the conscience of our manifold sinnes which make a separation between God and us , and make the remembrance of the judgement terrible unto us : so that we cannot desire the coming of Christ to judgement as we ought . Secondly , the worldlinesse of our minds , in that we are all more or lesse overtaken of the desires thereof , and not so wained from the world as becometh pilgrimes on earth ; so that many of us are so farre from desiring another life that they could be content to live here for ever . Thirdly , our sinnes must be as an heavie burden unto us ; that being weary we may earnestly desire to be dissolved , and so disburdened of them , Rom. 7. 23 , 24. Phil. 1. 23. Fourthly , we must bewail and be weary of the sinnes of the world , whereby Gods name is dishonoured , his kingdome hindred , his will neglected , that so we may truly desire that an end may be put to these evil dayes , and may say , How long , Lord , holy and true ? Revel . 6. 10. We must believe 1. That Christ will come to judgement , and that there will be a kingdome of glory after this life : for these two articles of our faith are here presupposed : For if we be in the number of those mockers of whom Peter foretold , 2. Epistle 3. 4. that believe not this second coming of Christ , &c. we shall but mock God if we make this petition . 2. That Christ will come to our salvation , and that we shall be inheritours of that kingdome : for we cannot else truly desire his coming , &c. Duties in our lives . I. We must give all diligence to make our calling and election sure : For by this means an entring shall be ministred unto us abundantly into the everlasting kingdome of the Lord , &c. 2. Pet. 1. 10 , 11. II. If we pray in faith that our request may be granted , we must expect Christs second coming . And we must expect it with faith , fervency , patience , and vigilancie . With faith , that is , with perswasion & assurance that Christ will come to our full redemption . For whē a man can truly say by faith , that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conversation , is in heaven , he will also adde with the Apostle , from whence we look for a Saviour , Phil. 3. 20. and consequently expect it with chearfulnesse , and not with unhappy Felix tremble at the mention of judgement . For howsoever it shall be a day of unspeakable terrour to the wicked , yet to the godly it shall be a day of singular comfort : For then the Lord shall wipe away all tears from their eyes , Revel . 7. 17. For which cause it is called the time of refreshing , Acts 3. 19. And therefore our Saviour Christ , Luke 21. 28. biddeth the faithfull to lift up their heads , &c. because the day of their full redemption both body and soul draweth near . Secondly , we must expect with earnest desire , 1. eternall life , 2. the coming of Christ , Tit. 2. 13. For how can a man faithfully expect and certainly look for happinesse who doth not also earnestly desire it ? therefore the Apostle saith , that we who have the first-fruits of the Spirit , do sigh within our selves , expecting the adoption ( that is , the heavenly inheritance whereunto we are adopted ) and the redemption of our body at the second coming of Christ , Rom. 8. 23. Secondly , we are with desire to expect the second coming of Christ , looking for and hastening unto the coming of the day of God , 2. Pet. 3. 12. But there are many who with Balaam desire salvation , but how few that desire the second coming of Christ ? Yet this is made a note of a true Christian , to love and desire it , 2. Tim. 4. 8. For , as Th. Aquinas saith , Qui diligit amicum cum desiderio exspectat eum , He that loveth his friend expecteth him with longing desire . And also they who believe that Christ is their Saviour , they will also desire his coming . And as the creature earnestly waiteth for that time which Acts 3. 21. is called the time of the restitution of all things , which now are subject to vanity , Rom. 8. 20. for then the heaven & earth shall be renewed , 2. Pet. 3. 13. so we also , who have the first-fruits of the Spirit , sigh within our selves , waiting for the adoption , even the redemption of our bodies , Rom. 8. 23. Then is the time of Christs marriage with his Church , and of our conformation with him in glory , 1. John 3. 2. For when he shall appear , we shall be like unto him . If then the second coming of Christ shall be a day of refreshing , of full redemption , of Christs marriage with his Church ; then those who hope to be partakers of these benefits , & are espoused unto Christ by faith , will with as earnest desire expect his second coming as the loving bride doth the marriage-day . Wherefore , as it is Revel . 22. 17. the Spirit and the bride say , Come : and let him that heareth say , Come . and v. 20. Come , Lord Jesu , come quickly . And so the Lord hath taught us here to pray . And therefore if we will pray unto the Lord in truth , we must labour to attein unto this assurance of faith ; that being assured of Gods everlasting love towards us in Christ , we may earnestly desire the Lord , that an end being put to these evil dayes , he would hasten the coming of Christ. Neither let us think that we have well profited in the school of Christ untill we do with desire expect his coming . Thirdly , we must expect with patience . For he that is saved in hope ( as all the faithfull are in this life ) expecteth with patience that which he hopeth for : For hope is not of that which is seen . If therefore , saith the Apostle , Rom. 8. 25. we hope for that which we see not , we do by patience expect it . And surely in respect of this coming of Christ to our salvation , we had need of patience , Heb. 10. 36. For , as Peter hath prophesied of these last dayes , there are come mockers , walking after their lusts , who say , Where is the promise of his coming ? 2. Pet. 3. 4. but the holy Ghost answereth , Heb. 10. 37. Yet a very little while , and he that shall come will come , and will not tarry . Dearly beloved , saith the Apostle Peter , 2. Epist. 3. 8 , 9. be not ignorant of this one thing , that one day with the Lord is as a thousand yeares , and a thousand yeares as one day . The Lord is not slack as concerning his promise , as some men account slacknesse , but is patient towards us , and would have none to perish , but would have all men come to repentance , viz. that the whole company of the elect may be fulfilled . Therefore , as Isaiah saith , Qui crediderit nè festinet , Let not him that believeth make haste . For seeing the Lord in patience towards us deferreth his coming and the fulfilling of his promise , we ought with patience to expect it . Sustine ipsum , saith Augustine , sustinuit te ; If he waited patiently untill thou shouldest amend thy bad life , then do thou also patiently wait untill he crowneth thy good life . Fourthly , we must expect the coming of Christ with vigilancie , having our loyns girt and our lights burning , like the vigilant servants , Luke 12. 35 , 36 , 37 , 40. and the wise virgins , Matth. 25 : not like the ungodly servant , who saith in his heart , My master deferreth his coming , &c. Luke 12. 45. nor the foolish virgins , who sleeping in securitie , and contenting themselves with the shining lamp of an outward profession , at the coming of the bridegroom were shut out . III. The third duty . So to live in this expectation as that neither prosperity nor adversity shall be able to remove us from the love of God , being stayed with the anchor of hope , Heb. 6. 19. apprehending and expecting the heavenly joyes set before us , in respect whereof all the prosperity and pleasures of this life are to be contemned , and all adversities patiently to be indured . For those that have this assured expectation , contemne all the prosperity of the world as mere vanity in respect of the glory that shall be revealed , and therefore are crucified to the world , and mind heavenly things , &c. Again , this expectation swalloweth up the sense of all temporall afflictions , as experience hath taught us in the martyrs : For the afflictions of this life are not worthy of the glory which shall be revealed in us , Rom. 8. 18. Therefore , as the Apostle exhorteth Heb. 12. 1 , 2. let us , having such a cloud of martyrs , with patience runne the race that is set before us , looking to Jesus , &c. Jacob for the promised reward , viz. the marriage of Rachel , thought his seven yeares troublesome service to be but ea●…ie and short : how much more ought we chearfully to bear all the afflictions of this life as light and momentany , in respect of that superexcellent weight of glory ? And for this cause also we are to comfort our selves in all distresses in the expectation of a better life . IV. We must walk worthy of God who hath called us to his kingdome and glory , 1. Thess. 2. 12. and live as it becometh those that have this hope , 1. John 3. 3. For every one that indeed hath this hope , ( namely , that he shall be like the Sonne of God ) purifieth himself as he is pure , that he may be in some measure like to him in grace in this present world , as he hopeth to be like him in glory in the life to come . And let us remember that if we have hope for the end , we must be carefull of the means , as being the necessary forerunners of glorification , faith , repentance , sanctification . And in this expectation must the duties of piety , justice and sobriety be performed , Tit. 2. 13. V. We must so live as if we were alwayes ready to meet Christ Jesus in the clouds ; and to this end set before us continually Christ sitting in judgement , that we may alwayes labour to be such as then we desire to appear , that we depart not from Christ ashamed , 1. John 2. 28. And surely what can be more forcible to draw men to repentance and to stirre them up to vigilancie then the meditation of the judgement to come , & a continuall expectation of Christ coming in the clouds ? Recordare novissima , Remember thy end , saith he , Ecclus 7. 36. and thou shalt not sinne . For where this cogitation is once settled , that we shall appear before the judgement-seat of Christ , it will not suffer a man to be in quiet untill he be settled in such a state as that he may with boldnesse appear before the Judge . Therefore the coming of Christ to judgement is used as a forcible argument to draw us to repentance , Acts 17. 30. 2. Pet. 3. 10 , 11 , 12 , &c. These things if we do , we shall with chearfulnesse expect the coming of Christ , and when he cometh we shall appear with boldnesse , 1. John 2. 28. but otherwise with unhappy Felix we shall tremble at the very mentioning of judgement , so farre shall we be from truly desiring ; and at the sight thereof we shall depart from Christ ashamed , desiring the mountains to fall upon us , Revel . 6. 16. Wherefore to conclude ; If we will truly make this petition in our daily prayers , we must every day so behave our selves as if Christ were presently to come to judgement . And in this behalf let us imitate S. Hierome . So oft , saith he , as I consider that day , my whole body trembleth : for whether I eat , or drink , or do any thing else , that terrible trumpet soundeth in mine eares , Surgite mortui & venite ad judicium , Arise ye dead and come unto judgement . VI. We must live as having our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conversation , in heaven , from whence we look for a Saviour , minding heavenly things , and not being addicted to the world or the desires thereof , but living as pilgrimes on the earth , &c. The hypocrisie of men is here detected , who either 1. make this prayer having not this desire ; or 2. live as if they were out of hope ; as all those do that go on in their sinnes without remorse : for how can he truly hope for the end , that careth not for the means ? Doth not the holy Ghost say , That without holinesse we shall never see God , Heb. 12. 14. That without regeneration we shall never enter into the kingdome of heaven , John 3. 3 , 5. ? Therefore we cannot hope that Christ his coming will be to our everlasting salvation , if we continue in our sinnes ; neither can we truly and earnestly desire his coming , except we have that hope ; neither can we truly make this prayer , except we have this unfeigned desire . 3. Those that are wedded to the world , and are so farre from desiring the hastening of Christs coming that they do not onely desire to live here alwayes but also so behave themselves as if they meant alwayes to abide here ; placing their paradise upon the earth , and not caring for the kingdome of heaven . The third Petition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The order . THis petition is a consequent of the former : For then doth God reigne in the hearts of men when they subject and submit themselves to his will. Therefore as in the former petition we desired that the Lord would reigne in us , so here we pray that we may shew our selves to be his subjects by performing his will. For these two are relatives ; if he our King , then we his subjects . And therefore hereby we may discern whether the Lord doth reigne in us , if we have a true desire and endeavour to do his will. And therefore our Saviour Christ , Matth. 6. 33. as he doth bid us to seek first and principally the kingdome of God , so also his righteousnesse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will , signifieth three things : either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which willeth ; or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ●…illing ; or 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing willed . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which willeth , in the creatures is the faculty of the mind whereby it willeth : But in God , whose nature is most simple , and in whom there is nothing which is not himself , it is his essence . In this sense , 〈◊〉 Dei e●… es●…entia Dei v●…lens , the will of God is the ●…ssence of God willing . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the willi●…g , in the creatures is the act or function of willing proceeding from the faculty : But in the Lord both the act of willing and the faculty whereby he willeth is his essence . Therefore as his essence is one and eternall , so his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his willing , is one and eternall , and without succession . And therefore whatsoever God hath willed , doth , or shall will , that he willeth with one and the same everlasting act of willing . For as u●… actu intelligendi unóque intuitu omnia intelligit ; so also uno act●… volendi omnia vult qua vult : for as with one act of understanding and one view he understandeth all things , so with one act of willing , he willeth all that he willeth . Out of which appeareth the unchangeablenesse of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his willing . For whereas in ours there is a change , when either we will that which before we did not , or leave to will that which before we desired ; God by one eternall act of willing willeth all things , and therefore neither beginneth to will that which before he did not , nor leaveth to will that which once he willed . The consideration whereof ought to be 1. A stay and comfort to Gods children in any distresse , seeing there doth nothing happen unto them which the Lord hath not willed from everlasting , and that for his glory and their good ; 2. An argument of thanksgiving unto the Lord , who before we were willed so well unto us ; 3. A confirmation of faith in his promises , because wh●… he loveth he loveth to the end ; neither is he as man that he should repent . For howsoever repentance be sometime ascribed unto him , yet this and the like passions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are spoken after the manner of men , but must be understood according to the majesty of God. And as sometimes repentance is affirmed of God , so also many times it is denied . Where it is denied , it is to be ascribed to the immutability of his will ; where 〈◊〉 is affirmed , 〈◊〉 acti●…is , to the efficacy of his action . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing willed , which o●…tentimes in the Script●…re is called his will , John 6. 39 , 40. 1. The●… . 4. 3. And in this sense the testament is called the will of the testatour . The thing that God willet●… properly and per se is good , howsoever unproperly & by accid●…nt he willeth that which is evil ( non quid●…m faoere sed , fieri ) not to do it but to 〈◊〉 it to be done , as it is r●…ferred to good ends , vi●… . his glory and our good . Bonum est esse malum , It is good there should be evil , that both the glory of Gods ●…cy in saving ●…s and of his justice in p●…ishing o●…r sinnes in Christ might appear : But 〈◊〉 the Lord willeth not it , but the end : as when a man is content that some part of ●…is body should be seared , he doth not properly desire the searing of the part but the health of his body . The things willed are either God himself and those things which pertein to himself , as his glory , &c. or the creatures , and such things as belong unto them . Himself he willeth most properly : for if bonum cognitum , known good , be the proper object of will , then primum & supremum bonum , the first and supreme good , which is himself , is most properly the object thereof . His creatures he willeth and such things as concern them as means referred to this end , Rom. 11. 36. Prov. 16. 4. Himself he willeth by absolute necessity , not indeed of constraint but of nature : for most willingly he willeth . His creatures he willeth most freely , having liberty either to will them or to nill them . Howbeit things willed come to passe by necessity , not absolute but ex hypothesi voluntatis Divinae , on the condition of Gods will. Now God willeth the means , not thereby to perfect the end , which is himself , or to purchase any good to himself : for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most perfect , and doth not stand in need of any of his creatures , Psal. 16. 2. but he willeth them propter se communicandum , that they by the communication of himself unto them may be perfected . Omnia ordinantur infinem ut à fine perficiantur , All things are ordained unto an end that from the end they may be perfected . So that he willeth and willeth well to his creatures for their good and not for his own : which commendeth the riches of his love towards us . But to proceed ; Those things that God willeth concerning his creatures are either quae fieri vult de creaturis , aut quae fieri vult à creaturis , the things that he will have done concerning the creatures , or the things which he will have done of the creatures : the knowledge of both which must be sought after so farre forth as it hath pleased him to reveal the same or promised to reveal it , Deut. 29. 29. Rom. 12. 2. That which is voluntas beneplaciti concerning the creatures is the will of his good pleasure ; which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 11. 25 , 26. and decretum Dei , the decree of God. The which is partly secret , which the Lord will not have foreknown ; and therefore we must religiously adore it , not curiously search it , Rom. 11. 33 , 34. Acts 1. 7. John 21. 23. partly revealed . And this decretum Dei , decree of God , is either universall , concerning the government of the world ; or more speciall , concerning the salvation of the elect or damnation of the reprobate . The former revealed in part , both beforehand to the Prophets , and also by the events : the latter revealed by his Sonne in the Gospel , John 6. 40. Eph. 1. 5. What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good pleasure , of God is , not onely towards the elect in generall but also towards himself , every Christian ought to know . For besides that it is declared in the Scriptures , sealed by the Sacraments , confirmed by his daily benefits , the holy Ghost also revealeth this knowledge unto us , 1. Cor. 2. 10 , 12. Rom. 8. 39. Gal. 20. 20. 2. Tim. 1. 12. Rom. 5. 5. The will which God willeth to be performed of us , is voluntas signi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is well-pleasing , Col. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is acceptable , Ephes. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That will of God which is good , acceptable , and perfect , Rom. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This will we are bound to know , Eph. 5. 17. because he hath revealed it in his word , because we are to practice it , and according to it as the rule of justice are to frame and fashion our wills ; not onely to will the same things , but also after the same manner , with love unfeigned ; to the same ends , seeking the glory of God , and the good of our brethren . And of this will doth our Saviour speak . This in generall is whatsoever the Lord requireth of us either in the Law or Gospel : But more specially there are some branches thereof recorded in the word of God. As , it is the will of God that so many as shall be saved , being adulti , come to age , shall come unto knowledge of his truth , 1. Tim. 2. 4. that a sinner should convert unto him , Ezech. 33. 11. that we should believe in Christ , 1. John 3. 23. that we should be thankfull unto him for his mercies , 1. Thess. 5. 18. that we should be sanctified , 1. Thess. 4. 3. and by weldoing stop the mouthes of the ignorant , 1. Pet. 2. 15. that we should patiently and chearfully suffer affliction , Matth. 16. 24 , 25. Unto this will of God are opposed the flesh , which is enmity against God , the desires of the world , the will of Satan , which is sinne , and whatsoever is an enemie to the performance of this will. And therefore as we are taught to pray that Gods will may be done , so also that these things which be contrary and are impediments may be removed . Thy will : which is not onely just , but also the rule of all justice : Not our will , nor the will of Satan , or of the world . For here we are taught to pray , that our words and our lives may be framed according to the will of God , which is the rule of justice ; and that we may have grace to deny our selves and our own will , renounce the desires of the world , & resist the will of the devil ; that he would create new hearts in us , and establish us by his free Spirit ; that we may will and desire such things as are acceptable unto him . And surely if our Saviour Christ , whose will was pure , said , Not my will but thine be done , how much more ought we so to desire ? Fiat , be done . ] But here it may be demanded , Whether the will of the Lord be alwayes performed or not : and if it be , to what end serveth this prayer ? and if not , how can that be verified , Isai. 46. 10. Consilium meum stabit , & omnem voluntatem meam faciam , My counsel shall stand , and I will do all my will ? The will of God is diversly taken in the scriptures : For sometime it signifieth the decree of God , whereby he willeth simply and absolutely : Which is called voluntas Absoluta , Beneplaciti , Consequens , Efficax & Invicta , the Absolute will , of his Good , pleasure , Consequent , Effectuall , and Unresistable . This will of God is alwayes performed , Psal. 115. 3. Quaecunque vult facit , he doth whatsoever he will : and 135. 6. Isai. 46. 10. Omnis mea voluntas fiet , All my will shall be done . Neither is any thing able to resist this will , Isai. 14. 26 , 27. Rom. 9. 19. Which also is proved by his omnipotencie . And therefore we may truly say that voluntas Dei est omnium rerum necessitas , the will of God is the necessity of all things ; and that in respect hereof all things come to passe necessarily , howsoever in respect of secondary causes some things are necessary and some contingent . And this will is so effectuall and invincible that whatsoever happeneth cometh to passe according to the will of God , who worketh all things according to the counsel of his will , Ephes. 1. 11. yea , the very enemies of God when they do most oppose themselves against the will of God , do unwittingly perform it , Acts 4. 28. But hence arise two objections ; 1. If that which the wicked do happen according to the will of God , how can they be said to sinne ? Sinne is not the transgression of the secret and hidden will of God , which cannot be hindred , but of the revealed will of God , which he hath propounded as a rule to square our actions by : and therefore sinne is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the transgression of the law : Ad legem & testimonium , To the law and testimony . 2. If all things come to passe as God hath willed and decreed , then sinne also : and how then is not God the authour of sinne ? Some things God hath decreed to do ; some things he hath decreed to suffer to be done : Of those things which he hath decreed to do , his will is the efficient cause ; as of his creatures , and all good things : Of those things which he hath onely decreed should be effected by such and such causes , his will is not the cause , as namely sinne . And howsoever sin is evil , yet it is good that sinne should be , for the manifestation of the glory both of the mercy of God and also of his justice : and therefore though the Lord doth not velle peccatum per se , will sinne properly by it self , yet he doth will it per accidens , by accident , as it is referred to good ends . Again , sinne may be considered as it is malum culpae or malum poenae , an evil of fault or evil of punishment . Sinne as it is a punishment is a work of justice in him that punisheth : for it is just that he that doth commit malum culpae , the evil of fault , should suffer malum poenae , the evil of punishment : as it is therefore a punishment , i. a work of justice and not sin , it is willed of God the authour of all good . In sin as it is malum culpae , the evil of fault , three things do concurre : actus , macula , & reatus , the act , stain , & guilt . The action is materiale peccati , the matter of sin : the corruption is formale peccati , the form of sin : reatus est obligatio ad poenam , the guilt is the obligation to punishment ; the which is just as the punishment it self . The action as it is an action severed from the corruption is good : Omne ens quatenus ens est bonum , Every being as it is a being is good : and God is the authour of it ; for in him we live and move and have our being , Acts 17. 28. But of the corruption wherewith the action is stained God is not the cause . For unto every action concurreth the first cause and some secondary cause depending from him , as being the instrument of the first : The which instrument being bad ( as many times it is ) there is a double work in the action : one of the first cause , good ; the other of the instrument , evil . God then is the cause of the action , but not of the corruption ; but yet useth , ordereth , disposeth the corruption of the instrument for the execution of his own good work . When the Lord gave his Sonne to death , he used Judas as his instrument . The action is the delivering of Christ : which as it came from God , was a most glorious work , John 3. 16. Rom. 8. 32. But quem Deus tradidit Judas prodidit , whom God delivered Judas betrayed . When God will chastise his servant , he useth some wicked man as his instrument to afflict him : This affliction , as it cometh from God , is castigatio , a chastisement : but , as from the instrument , persecutio , rapina , &c. persecution , rapine , &c. A man that rideth on a lame horse is the cause why he goeth , but not why he halteth . Again , Deus non est autor ejus cujus est ultor , God is not the authour of that of which he is the punisher and revenger . Thus we see that howsoever God doth voluntarily permit sinne , and also useth , ordereth , and disposeth the same to good ends ( for such is his wisdome that he knoweth how to use that well which is evil ) yet he cannot be said properly to will sinne , which he hateth ; or to be the authour of it , which he revengeth . For this priviledge Gods will hath , Whatsoever it willeth it is therefore good : but sinne as it is sinne cannot be good . But to return to my purpose : That this absolute will of God be performed we need not to pray , unlesse it be to shew our affection to Gods glory , and conformity & submission to his will : As in the time of affliction , The will of the Lord be done . Neither indeed doth our Saviour speak of it ; as appeareth by the clause following , in earth as it is in heaven . Secondly therefore , the will of God which he requireth to be done of his creatures , quatenus praecipit vel prohibet , so farre forth as he commandeth or forbiddeth , which is therefore called voluntas Revelata , Conditionalis , Signi , Antecedens , Inefficax , non quatenus promittit vel minatur absque conditione , est decreti revelatio , the Revealed will , Conditionall , of the Signe , Antecedent , Inesficacious , not as he promiseth or threatneth , and without condition , is the revelation of the decree . Now the word of God is called voluntas signi , the will of the signe , because it signifieth what our duty is , and what is acceptable unto God : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and conditionall , because it doth not shew simply what God will have done , but upon condition : Si vis ad vitam ingredi , serva mandata ; Si vis servari , crede , If thou wilt enter into life , keep the commandments ; If thou wilt be saved , believe : and inefficax , uneffectuall , because it is not alwayes performed : Fit voluntas Dei de omnibus , non ab omnibus , The will of God is done concerning all , though not of all . To do the will of God , is in respect of the matter , to perform that which he commandeth , after the same manner , to the same end that he appointeth : but if you look into our weakenesse , this doing of Gods will by us is especially to be understood of the will and endeavour , which the Lord in his children accepteth as the deed . Precamur & optamus , ut non tantùm faciat Deus quod vult , sed nos facere possimus quod vult : We pray and wish not onely that God do what he will , but that we may be able to do what he will. Whereas therefore this will of God is contemned of men , oppugned by the flesh , the world & the devil , and yet must of necessity be obeyed of us , if either we would be subjects of the kingdome of grace or inheritours of the kingdome of glory , great cause there is why we should instantly make this prayer , &c. In earth ] that is , by us men on earth , and consequently , as Paul speaketh Tit. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this present world . So as Oecumenius saith on that place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For this life susteineth the fight ; but the life to come shall receive the reward . In this life eternall life is either won or lost : In this life we must do the will of God , or else we shall not enter into the kingdome of heaven , Matth. 7. 22. According to that which every man doth in the flesh shall he be judged , 2. Cor. 5. 10. And therefore whilest we have time let us do good , remembring that the Lord hath placed us here on the earth for a short time to do his will : which time if we let passe without repentance , and turning to God , and doing his will , afterwards it will be too late . As it is in heaven ] that is , as the Angels in heaven do perform it . And they perform Gods will , Psal. 103. 20 , 21. 1. Scienter , knowingly . 2. Sincerely and uprightly . 3. Willingly and chearfully . 4. Readily , expecting the beck of the Lord , Matth. 18. For which cause they are said to stand before the Lord , Dan. 7. 10. Revel . 5. 11. 5. Speedily , without delay : For which cause wings are attributed unto them . 6. Fully , and not by halves . 7. Constantly , till the Lord bid them cease . 8. Faithfully , doing all to Gods glory , assuming no glory to themselves , Revel . 19. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] As , here signifieth not equality but similitude ; as 1. John 3. 3. For if we should understand it of equality , we should pray for an impossibility , Eccles 7. 20. No man on the earth doth good , and sinneth not . True it is indeed , that we should contend and aspire towards angelicall perfection ; although whilest we are on the earth we cannot attein thereunto . In this petition therefore we pray that we may perform the will of God on earth after an heavenly and angelicall manner . Of this obedience there are two degrees : the matter and manner . First we will speak of the obedience it self ; and then of the manner . Of the matter of obedience . As touching the former ; Whereas our Saviour teacheth us thus to pray , it is evident that of our selves we are not able to do his will : and therefore the doctrine of Freewill is here refuted . Phil. 2. 13. It is God which worketh ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both to will and to do of his good pleasure . Vt voluntatem Dei faciamus facit hoc ipse D●…us in nobis , God himself doeth this in us that we do the will of God. Wants to be bewailed . The defects therefore which we are to bewail are these : 1. Our inability through our own default to perform obedience to the will of God. 2. Our pronenesse to sinne and to transgresse the will of God , being stirred thereunto by every occasion . By our corrupt nature we are as apt to sinne as a bird to flie . 3. The frowardnesse of our wills , rebelling against the will of God , Rom. 7. 23. and our preposterous affections , the law in the members . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The carnall mind is enmitie against God , Rom. 8. 7. 4. The disobedience also of others must wring tears from us , Psal. 119. 136. 5. Our impatience in troubles . 2. In respect of the matter wants to be bewailed . In respect of the matter we are to bewail our imperfect obedience ; our righteousnesse being like a polluted cloth . Velle praestò est , sed perficere bonum non invenio , To will is present , but I find not how to perform that which is good , Rom. 7. 18. Our best actions , if God should enter into judgement with us , are not justifiable . The Graces which we ask . We ask 1. in respect of obedience it self , That the Lord would vouchsafe us this grace to deny our selves , our own wills and affections , which are opposite to his will , Matth. 16. 24. 2. That we may labour in all things to perform simple obedience to the Lord , Heb. 13. 21. more especially , That he would convert us , and we shall be converted , Ezek. 33. 11. 3. That he would bring us to the knowledge of his truth , 1. Tim. 2. 4. 4. That he would give us faith , which is the gift of God , 1. John 3. 23. 5. That he would make us thankfull , 1. Thess. 5. 18. 6. That he would sanctifie us , 1. Thess. 4. 3. 7. That he would arm us with patience , that in all afflictions we may say with Christ , Not my will , O Father , but thine be done , Matth. 26. 39 , 42. 8. That we may not be in subjection to sinne and Satan , and carried away captive to the obedience of his wil●… , 2. Tim. 2. 26. but that he would renew , stablish , and guide us by his free spirit , that we may will and do those things which are acceptable in his sight . 9. That we may not be carried away with the world , or conformed thereunto , but transformed by the renewing of our minds ; and that we may prove what is the good will of God , acceptable , and perfect . And 10. That we may give up our selves a lively , holy , and acceptable sacrifice unto God , that is our reasonable service of him , Rom. 12. 1 , 2. 2. Of the manner of our obedience . As touching the manner , We are here taught that we are not to rest in opere operato , in the deed done ; but that we are to be carefull as of the matter so also of the manner . It is not sufficient that we do the will of God , unlesse we do it after a spirituall manner , 2. Chron. 25. 2. Many think if they heare , it is sufficient ; and care not how : but Christ saith , Luke 8. 18. Take heed how ye heare . Therefore we must pray , That we may do the will of God as the angels do it in heaven , with knowledge , faithfulnesse , sincerity , uprightnesse , with willingnesse , alacrity , chearfulnesse , readily , speedily , fully , constantly , doing all to the glory of God : And , whereas he hath appointed us to salvation that we may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like the angels , Matth. 22. 30. that it may please him to begin our conformity with the angels in this life . These wants then we are to bewail , and these graces we are to crave in this petition . Duties in prayer . Further , we are in these words taught to perform these duties in prayer : 1. That we pray according to Gods will , 1. John 5. 14. asking such things onely as he hath promised to grant . Otherwise in this petition we pray against our own desires , namely , that not our will but the will of God may be performed . 2. That in our prayers , especially for temporall matters , we do humbly and willingly submit our selves to his will , and wholly resigne over our selves to his good pleasure , saying with our Saviour Christ , Not my will , &c. because we ought to be assured , that as for his wisdome he knoweth what is best for us , so also for his fatherly love he is most ready to grant good things unto us , Matth. 7. 11. Rom. 8. 32. and therefore if he deny our requests , that the deniall is better then the grant . And we are to remember that here we pray not that God would alter his will according to ours ; but contrariwise , that our will may be conformable unto his . Duties in our lives . As we pray that we may do Gods will on earth as the angels do it in heaven , so must we have a true desire , an unfeigned care , and an upright endeavour in our selves to perform holy obedience to Gods will. Otherwise how can we perswade our selves that we pray in truth , being not willing to obtein that which we our selves do ask . Duties respecting the matter . And therefore , as it is the duty of every one to make this prayer , so none of us ought to think our selves exempted from doing the will of God : Neither may we think it sufficient in words to professe God , and in prayer to crave good things of him , unlesse we be carefull in our lives to do his will. Not every one that saith , Lord , Lord , &c. Matth. 7. 21. yea those that make a profession of religion and obedience , as though they would perform obedience to Gods will , and yet do it not , are many times further from salvation then open sinners : as appeareth by the parable of the two sonnes , and the application thereof , Matth. 21. 28 , 29 , 30. Neither may we think that we shall obtein our prayers , unlesse we be desirous to perform Gods will. For if we will not do his will , why should we think that he will do ours ? Prov. 28. 9. John 9. 31. We know that God heareth not sinners : but if any man be a worshipper of God and doth his will , him he heareth . If we ask any thing , saith S. John , 1. Epist. 3. 22. we receive it from him , because we keep his commandments , and do those things which are acceptable in his sight . If therefore we be desirous and carefull to obey Gods will , we need not doubt , having these testimonies of a true faith , but that both we and our prayers are acceptable unto God. For our selves , our Saviour affirmeth , that those be his brothers and sisters that do the will of his Father that is in heaven , Matth. 12. 50. And the holy Ghost giveth this testimony unto David , that he was a man according to Gods own heart , who would do all his will , Acts 13. 22. And elsewhere the Scriptures ascribe blessednesse to those that do the will of God , Luke 11. 28. For our prayers ; John 15. 7. Psal. 34. 15 , 17. And as we are to do the will of God in generall , so more especially those branches of his will which after a more speciall manner are called his will. His will is , if we would be saved , we should come to the knowledge of his truth , and not live in ignorance , 1. Tim. 2. 4. that we should turn unto him , and not go on in our sinnes , Ezek. 33. 11. that we should believe in Christ , 1. John 3. 23. that we should be sanctified , dying unto sinne , and living unto righteousnesse , 1. Thess. 4. 3. Mich. 6. 8. 1. Pet. 2. 15. that we should be patient in troubles , and thankfull unto him in all things , 1. Thess. 5. 18. And as we are to do the will of God , so must we deny our own wills and renounce the desires of the world . Duties respecting the manner . And as touching the manner ; We are not to rest in opere operato , in the deed done : but as we pray that we may do the will of God on earth as the angels do it in heaven , so must we endeavour to imitate their manner of obedience . And albeit we cannot attein to that full perfection which is in them , yet we are to strive towards it : and therefore we are not to content our selves with that smal measure whereunto we have atteined , but still we are to labour that we may grow up in grace , seeing whilest we live here we are in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and growing age . But let us come unto particulars . 1. The Angels do the will of God in knowledge ; and so must we , or else all our worship of God is but will-worship , and all our religion but superstition . Knowledge is the stern , without which we rove and wander like a ship wanting a stern : it is the light , without which we walk in darknesse not knowing whither we go . Without knowledge we have no faith ; and without faith it is impossible to please God. And therefore miserable is our estate if we please our selves in ignorance . 2. The Angels do the will of God sincerely , uprightly , labouring alwayes to approve their obedience to the Lord : so must we obey the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not with eye-service , as men-pleasers , but from our soul and heart , Ephes. 6. 6. Rom. 6. 17. in singlenesse and uprightnesse of heart labouring to approve not onely our outward actions but also our inward affections and cogitations to the Lord , knowing that he looketh not as man looketh , but he especially respecteth the heart , and according to the disposition of the heart esteemeth of men . Without this uprightnesse all our obedience is but hypocrisie ; and all the graces which we seem to have , but glorious sinnes , &c. 3. The Angels do the will of God willingly and chearfully ; their whole delight being to do Gods will : so must we worship the Lord with upright hearts and willing minds , 1. Chron. 28. 9. knowing that forced obedience proceeding onely from servile fear , as it is violent , so it is but momentany , and therefore but counterfeit . But we must worship the Lord in faith , love , and hope , and consequently chearfulnesse , willingnesse , and delight : for when the love of God is shed abroad in mens hearts by the holy Ghost , men have assurance that their obedience and service is acceptable unto God , and so they are encouraged in all chearfulnesse to offer their obedience as a free-will-offering to the Lord. First , To whom much is forgiven they love much , Luke 7. 47. and secondly , those that have true love , to them the commandments of God are not grievous , 1. John 5. 3. the yoke of Christ is light . Nihil difficile 〈◊〉 anti , Nothing is hard to a lover . To Jacob his seven yeares troublesome service seemed to be short and pleasant , Gen. 29. 20. If therefore we truly love God , we will take delight to do his will. And thirdly , if we have assured hope of salvation by Christ , and live in expectation of happinesse , we shall contemne all the difficulties of this life as not worthy the glory that shall be revealed , and joyfully proceed in our way to life , because of the joy that is set before us . Let us therefore hold fast by this anchor : for if we leave this hold , we shall eftsoon fall away into worldlinesse , whither the surges of worldly desires carry us . And in this behalf as we are to imitate the example of the Angels , so also of Jesus Christ , whose meat it was to do his Fathers will , John 4. 34. and therein also was his delight , Psal. 40. 8. Facere voluntatem tuam , Deus mi , delector , O my God , I delight to do thy will : Psal. 122. 1. Isai. 54. 13. 4. The holy Angels do the will of God readily & speedily : so ought we without delay put in execution the cōmandments of God , behaving our selves towards our heavenly Master as the Centurions servants to their master , Matth. 8. 9. Doth the Lord call thee ? thou must answer with David the type of Christ , Ecce venio , Behold I come , Psal. 40. 7. Doth the Lord bid thee seek his face ? answer with that heavenly echo of the Psalmist , Psal. 27. 8. Thy face , Lord , will I seek . It is the will of God that thou shouldst turn unto him : break off without delay the course of thy sinne , and turn unto the Lord. Knock at the doore of thy heart ; Open thine immortall gate , that the King of glory may come in . Doth he call thee to repentance to day , If yee will heare his voyce , harden not your hearts ? Deferre not repentance ; but to day , before to morrow , repent . Seek the Lord whilest he may be found , and call upon him whilest he is near , Isai. 55. 6. Doth he call us to triall and affliction ? let us take up our crosse and follow him , submitting our selves willingly to his will , 1. Sam. 3. 18. Acts 21 : 14. 2. Sam. 15. 26. 5. The Angels do the will of God fully , accomplishing whatsoever the Lord commandeth ; so ought we to do it fully and not by halves : otherwise he will say to us as to them of Sardis , Revel . 3. 2. I have not found thy works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , complete , before God. Remember the example of Herod , Mark 6. 20. who albeit hearing John Baptist he did many things , and heard him gladly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet because h●… continued in that sinne of incest , his partiall obedience did nothing avail him . He that keepeth all the law , and faileth in some one commandment , is guilty of all , Jam. 2. 10. And he that truly repenteth of any one sinne , repenteth of all . Where there is upright obedience , there is intire obedience : but where there is halving , there is halting between God and Mammon , between Christ and Antichrist . The covetous man thinketh well of himself , because he is not a whoremaster or a drunkard : the riotous person thinketh well of himself , that he is not covetous , no extortioner , &c. the Pharisee because he is no Publicane , Luke 18 , &c. Many separate justice and holinesse , &c. But herein we are as much as we are able to follow the example of Christ , who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fulfill all righteousnesse , Matth. 3. 15. For if we will be men according to Gods own heart , we must desire and endevoúr to do all his will , Acts 13. 22. 6. The Angels of the Lord do his will constantly , never giving over untill they have accomplished the will of the Lord : so must we be constant , persevering in obedience , being not weary of weldoing , knowing that we are redeemed of the Lord to worship him &c. all the dayes of our lives , Luke 1. 74. Our obedience must not be like the morning mist. Remember that religion is a way to the end , whereto we cannot come untill the end of our lives ; and therefore if we set down our staff before we come to the end , and will go no further , what will all our former pains avail us ? If we run in this race , and faint before we come to the goal , how shall we hope to obtein the garland ? Be faithfull unto death ( saith our Saviour ) and I will give thee the crown of life , Revel . 2. 10. and Matth. 24. 13. He that continueth to the end he shall be saved . 7. Lastly , the holy Angels do the will of God faithfully , and in all their doings seek the glory of God that sendeth them , not assuming unto themselves any part of the praise : So must we , 1. Cor. 10. 31. For if therein we shall seek our own praise or other sinister respects , we have our reward . Thus must we truly in our lives desire and endevour to do the will of God on earth as the Angels do it in heaven ; otherwise when we make this prayer we do ask with our mouthes that which we desire not with our hearts . Here therefore is discovered the hypocrisie of many men , who pray that they may do the will of God , which they will not do . God would have thee to turn unto him ; thou prayest that thou mayest do the will of God : and yet wilt not turn to him , &c. What is this then , but to mock God , when thou askest that of him which thou hast neither desire nor purpose to do ? But here especially appeareth the hypocrisie of obstinate and stiff-necked sinners , who will seem so forward as to desire that they may do the will of God even as the Angels do it in heaven , and yet in very truth obey the will of God no otherwise on earth , then the devils in hell : who although they oppose themselves against the revealed will of God , yet willingly , though unwittingly , perform his secret will , which no creature is able to disannull . If therefore we would be thought to pray in truth , let us desire and endeavour to do that in our lives which in prayer we ask and desire . So having imitated the obedience of the Angels on earth , we shall be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like the Angels , and fellow-citizens with the Saints and Angels in heaven , &c. The fourth Petition . HItherto we have spoken of those petitions which immediately concern the glory of God. Now we are to come unto those which more nearly appertein unto our good : Howbeit mediately also they are referred to Gods glory , which must be the main end of all our desires : for whatsoever we are to ask for our selves we are to desire no otherwise but as it is subordinate to Gods glory . Spirituall graces and salvation we are to desire for the manifestation of the glory of his mercy in our salvation . And because a Christian man is bound to believe that the Lord harh ordained him to salvation , therefore salvation and those spirituall graces which are necessary thereunto , may be asked absolutely , as being subordinate to Gods glory , with which he joyneth the salvation of the chosen . Temporall benefits are to be asked conditionally , so farre forth as they serve for Gods glory and our spirituall good . Gods glory is to be sought for even in our eating and drinking , and whatsoever we do , 1. Cor. 10. 31. Nay , our life it self is no otherwise to be desired then it is referred to Gods glory , Psal. 80. 19. Preserve , O Lord , our life , and we will call upon thy name . Psal. 119. 175. Let my soul live , and it shall praise thee . Isai. 38. 18 , 19. Psal. 6. 5. and 30. 9. and 50. 15. Sufficientia vitae , saith Augustine , rectè appetitur , non propter seipsam quidem , sed ut eam habentes commodiùs Deo serviamus : Sufficiencie for life is rightly desired , not for it self , but that we may more commodiously serve God. Now these petitions are of two sorts : For in them we ask either temporall benefits concerning the body for the maintenance of this life present , or spirituall blessings in heavenly things concerning the soul for the obteining of a better life : Of both which we have a promise 1. Tim. 4. 8. and therefore are to pray for both . The prayer for temporall blessings is conteined in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Give us this day our daily bread . But first let us consider the order of the petition in respect both of those which go before and also which follow . In respect of the antecedents our Saviour speaketh , Matth. 6. 33. First seek the kingdome of God ( which is that which we desire in the second petition ) and his righteousnesse ( which we desire in the third ) and then all these things which we begge in the fourth shall be cast unto us . Therefore preposterous is their care and study who first labour for temporall benefits , and post off the seeking of Gods kingdome and his righteousnesse untill the end of their dayes , &c. And whereas this petition is set after the third , we are taught before we ask temporall benefits , to submit our will to the will of the Lord , saying with our Saviour , Not my will , O Father , but thine be done . As touching those that follow , it may be demanded why we are taught to ask for temporall benefits before spirituall blessings : Is it because we are more earnestly to desire them ? Nothing lesse . In the spirituall blessings which afterward we ask , namely , justification and sanctification , the happinesse of a Christian man in this life doth consist : and therefore they are in judgement to be esteemed and in affection desired above all worldly things , which without the spirituall graces are nothing worth ; For what will it profit a man to gain the world , and lose his soul ? Mark 8. 36. Therefore the Psalmist Psal. 4. 6. saith , Many say , Who will shew ●…s any good ? ( that is , worldly profit ? ) But , Lord , life thou up the light of thy countenance : for so shalt thou give me more joy and gladnesse then when their wheat and wine did abound . So John 6. 27. But the reason why we are first taught to ask temporall things is this ; 1. Because it is an easier matter to depend upon the providence of God for the maintenance of this life then to rely on his mercy for the salvation of our souls : and therefore the Lord would have faith trained up by the easier , that we may learn to repose our trust in him for the greater . Therfore those which make profession of their faith in God concerning their salvation , and have not learned to rely upon his providence for temporall matters , but seek the same by unlawfull means , are greatly to fear lest they deceive themselves with an opinion of faith : for if they trust him not for the lesse how will they believe him for the greater ? 2. Because the things of this life are amongst those things which we ask of the least value ; therefore in medium quasi ●…gmen conjiciuntur , Homericâ scilicet dispositione , In medio infirma , they are cast ( as it were ) into the middle ra●…k , according to Homers method placing infirm things in the middle . And the rather because in all speeches the heat of affection sheweth it self most in the beginning and in the end : And therefore elsewhere this order is inverted , Prov. 30. 7 , 8. The meaning of the words . Bread , by a Synecdoche , signifieth not onely food ( in which sense it is often used in the Scripture , Gen. 31. 54. Exod. 18. 12. ) but also all other commodities of this life , serving either for necessity or Christian delight ; which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , as John speaketh 1. Epist. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 15. 12. the Latines victum . So Gen. 3. 19. Prov. 30. 8. Ale me pane demensi mei , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Feed me with bread of my allowance or portion . The reason why the holy Ghost comprehendeth all the commodities of this life under the name of bread , is 1. Because of all commodities food is most necessary ; and among food , bread . 2. Because he would teach us to moderate our desires , Rom. 13. 14. and not to covet after superfluities , as the Israelites did after quails , and were buried in the graves of lust , Num. 11. Sit oratio quae pro temporalibus est circa solas necessitates restricta , Let prayer which is for temporall blessings be restrained to our necessities alone . And so the Syriack readeth , Da nobis panem necessitatis nostrae , Give us the bread of our necessity . 3. To teach us contentation , that if we have but necessaries , as food and raiment , yea but bread , we should be therewith content , 1. Tim. 6. 8. Heb. 13. 5. Phil. 4. 11. If God give more , we are to be thankfull ; if but bread , we are to be content . John 6. 11. for the five barley-loaves and two little fishes Christ gave thanks . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our . Our bread , is that portion of temporall blessings which God hath assigned to every of us to be atteined by good and lawfull means , Prov. 30. 8. Whereas our Saviour directeth us to ask for our bread , he teacheth us , 1. To be content with that lot and portion which God assigneth unto us , and not to coyet other mens goods . 2. That we get our goods by lawfull means , Ephes. 4. 28. For that onely is ours which we have got by lawfull means , as by inheritance , or by the works of our calling , &c. that we may eat the labours of our own hands , Psal. 128. 2. And if we must eat our own bread , we must walk diligently in our callings : for he that will not labour let him not eat , 2. Thess. 3. 10. And verse 12. he exhorteth them that lived idly , and therefore inordinately , that they would work with quietnesse , and eat their own bread . 3. That God would give unto us a profitable use of those things which we have . Many men want even that which they have ; and therefore had need to pray that God would give them even that which is theirs already , Eccles 6. 2. A man is not said to have that which he doth not use : Matth. 25. But we are to pray not onely that we may use and enjoy his gifts , but also that he would blesse the use and fruition of them unto us . For when a man doth with comfort enjoy that which he hath , it is the gift of God , Eccles 3. 12. and 5. 17 , 18. and therefore to be begged of him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our daily bread . This word is diversly expounded . Some expound it supersubstantiall or above substance : that is , that bread which is above all substance and better then all wealth and riches ; meaning thereby our Saviour Christ , which is that bread of God which came down from heaven , John 6. 33. But this exposition seemeth to be farre fetched , agreeing neither with the words of the Petition , nor yet with the whole body of the prayer . For first the word it self , if you derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth rather agreeing to our substance , or added to our substance , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( for that sense hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insum , or adsum , not supersum ) then exceeding above substance , as the Gr●…k authours teach . Neither do I see how we may aptly desire Christ to be given unto us , whom the Father hath already given unto us . In the second petition we desire that we may be drawn out of the power of darknesse , and given unto Christ , that he may rule in us by his word and Spirit . Neither , as I think , would Christ have taught us to say , Give us that bread of ours , but rather , that bread of thine : For we are Christs , and Christ is Gods , 1. Cor , 3. 22. and he is that bread of God which came down from heaven . Neither would he teach us to ask this bread for a day , but rather for ever . And as touching the body of the prayer , which is a summe , not of all Divinity , as they imagine , but onely of those things which we are to ask ( as the Decalogue is the summe agendorum , of things to be done ; and the Creed , credendorum , of things to be believed ) it may not be thought that in this perfect summe our Saviour Christ hath omitted any thing which we are to ask . But if you shall not expound this petition of temporall blessings , you cannot comprehend them in any other petition : for to say that they ●…e comprehended in the first , it is too violent an exposition . As for the Papists , that expound this petition of the Sacrament of the Altar ; they are more absurd : For bes●…des the reasons alledged , they contradict themselves , both by a divers exposition , translating the same word , Luke 11. 3. daily ; and by their practice : For if the people ar●… to ask that bread every day , then are they bound in conscience to give it them every day , whereas indeed they give it unto them but once a yeare . Others derive the word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word is used five times in the Acts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scilicet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the day following . For of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adventare , to come , the participle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now if you expound the word , crastinus , the sense will not agree , that we should ask to morrows bread to day ; especially seeing our Saviour biddeth us not to care for the morrow . But if you expound it , as some do , succedaneus , that succeedeth , which is all one in sense with quotidianus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , daily , the sense will well agree ; viz. That we ask that bread which daily we stand in need of ; cujus successione atque accessione quotidie egemus , whose succession and accession we daily need . Others expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , convenie●…t for substance and being , as Suidas . Basil in his short 252 questions expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that bre●…d which fitteth our substance for the maintenance of this temporary life . So Theophylact , and Euthymius . Gr. Schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , convenient for our substance and being . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our daily bread , signifieth that portion of temporall things which thou hast assigned as most fit and convenient for us . Sic Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur panem cibarium , vel panem nobis sustentandis idoneum . So Beza interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bread fit for meals , or convenient to sustein us . This exposition I take to be the safest , not onely because it is made by the Greek writers , whose judgement in this case we are rather to follow then the Latines ; but also because it agreeth with the Syriack interpretation , Da nobis panem necessitatis nostrae : But especially because it fully agreeth with that prayer of Agur , Pro. 30. 8. Give me not poverty nor riches , but nourish me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cibo dimensi mei , vel pane praescripti , vel portione quam assignasti mihi : With the bread which thou hast allowed me ; or with meat appointed for my portion ; or give me the portion which thou hast assigned me : as Gen. 47. 22. or as the LXXII interpret , Give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . August . Constitue mihi quae necessaria sunt sufficienter , Give me those things which are necessary in a sufficient measure . Now whereas the Lord Jesus doth direct us thus to pray , he teacheth us to avoid two extrem●…ties ; that we neither covet abundance , nor affect poverty : according to Agurs prayer , Prov. 30. 8. Give me not poverty nor riches , but feed me with food convenient for me . For those that desire either of these know not their own infirmity . Wealth many times is accompanied with these vices : 1. Pride , oblivion , and contempt of God , Deut. 8. 11 , 14 , 17. and 32. 15. 2. Chron. 32. 25. August . Divitiarum morbus superbia , Pride is the disease of riches . 2. Disdain and contempt of our brethren , Luke 16. Dives . 3. Security , Psal. 30. 6. Luke 12. 19. 4. Confidence in riches , Psal. 49. 6. Job 31. 24. 1. Tim. 6. 17. 5. The choking of Gods word in them , Matth. 13. 6. The nailing of men unto the earth , setting their heart and affections upon their pelf , Psal. 62. 10. whereby it cometh to passe that they serve Mammon . And these corruptions are not onely incident to the wicked , but sometimes also to the children of God. And therefore the Lord many times denieth prosperity to his children for their good , and granteth it to the wicked , who have their portion in this life , Psal. 17. 17. Luke 16. 25. On the other side , poverty is accompanied many times with 1. murmuring against God ; 2. repining at the better estate of others ; 3. distrust in Gods providence ; 4. using of unlawfull means ; 5. abandoning of all religion , taking a desperate course of life , as though they were perswaded that they have served God for nought . Agur therefore finding these infirmities in himself ( which indeed naturally are in us all ) desireth the Lord that he would give unto him neither poverty nor riches : left , saith he , I be full and deny thee ; and say , Who is the Lord ? or lest I be poore , and steal , and take the name of my God in vain , Prov. 30. 8 , 9. Here therefore two sorts of men are condemned : 1. Those worldlings who covet after abundance of wealth , not knowing that they further and increase their condemnation . 2. Those superstitious Papists that vow voluntary poverty , whereby they become unthankfull to God and unprofitable to men . But our Saviour teacheth us to follow the middle course , and commendeth to us a moderate desire of that which is necessary and convenient for us , both for our own sustenance and also relief of others . Now the same measure is not necessary and convenient for all men in respect of themselves . For there is a necessity 1. of Nature , quatenus homo , as we are men ; 2. of Person , quatenus solus est , vel familiam habet , as a man is alone , or hath a family ; 3. of State , quatenus est persona publica vel privata , as he is a publick or private person . The necessity of nature , which is content with a little , is satisfied with food and raiment , 1. Tim. 6. 8. But the necessity of an housholder or one that hath a charge , requireth not onely that which is necessary & convenient for himself but also for those that belong unto him : every one being bound to provide for them , 1. Tim. 5. 8. The necessity of state requireth that which is convenient for that condition and calling wherein God hath placed him . Every one therefore is taught to desire and by prayer to ask that portion of temporall blessings which is necessary and convenient in respect of the necessity not onely of nature but also of a mans person and place . And these things we are to desire , not onely for the supplying of our own need , but also that we may have to communicate to the necessity of others : Ephes. 4. 28. Prov. 5. 15 , 16. Acts 20. 33. The necessities of others are either private or publick ; and those either of the Church or commonwealth : T●… whose necessities we are to desire that we may not be wanting . Give . God is said to be the giver of these things 1. because either he giveth them without our means , or else blesseth our means unto us for the obteining of them . 2. because he granteth us the use & fruition of them . 3. because he blesseth the use of them unto us , giving them vertue and strength to nourish and cherish us . 4. And again , that is said to be given which is freely and gratiously bestowed . Here therefore we are taught I. to ascribe those temporall blessings and good things which we have neither to fortune nor chance , nor to our own labour and industry , nor to our own merit and desert ; but to the goodnesse of God freely bestowing them upon us . Now if we cannot deserve a piece of bread of God , but must acknowledge the goodnesse of God therein and our own unworthinesse , Gen. 32. 10. much lesse can we challenge eternall life as our own desert , but must with the Apostle Rom. 6. 23. acknowledge it to be the free gift of God. And as we are to acknowledge God the giver of these things , so II. we are when we want them to beg them of him , and when we have them to return thanks unto him for them : For which cause we are taught to receive the good creatures of God with prayer and thanksgiving . III. If we are to desire temporall blessings as the gifts of God , we are to be carefull to get them by good means . For then we are to esteem them as the gifts of God and pledges of his love and favour towards us when we obtein them by good means and have care to imploy them to Gods glory . But contrariwise , when we get them by wicked means , by deceit , oppression , usury , &c. they are to be esteemed rather the gifts of the devil and earnest-penies of destruction . 4. We are not to trust in the means be they never so good , but in the use of the means we are to crave the blessing of God , and to depend thereon , without which they are nothing worth . Psal. 127. 1 , 2. Except the Lord build the house &c. True it is indeed , that we must use good means , ( for otherwise we tempt God ; ) but we must not trust in the means , but depend upon the blessing of God , which , as Solomon saith , maketh rich , Prov. 10. 22. Let us thèrefore remember that exhortation of Moses , as belonging to us , Deut. 8. 17 , 18. Beware lest thou say in thine heart , My power hath gotten me this abundance , &c. Hab. 1. 16. 5. We are here taught , not onely to ask these temporall things which we want but also that he would give unto us those things which we have : And that in two respects : 1. That he would give us the use and fruition of them : which we have need to pray for , not onely because men oftentimes are deprived of those things which they have before they have use thereof , as the Lord threatneth Mich. 6. 15. Thou shalt sow , but not reap ; thou shalt tread the olives , but shalt not anoint thee with the oyl ; and make sweet wine , but not drink it : So Hagg. 1. 6. Ye have sown much , and bring in little : But also because many men deprive themselves of that which they have , as the Preacher saith Eccles 6. 1 , 2. There is an evil which I have seen , &c. And elsewhere he affirmeth , that when men with comfort enjoy their goods , it is the gift of God , Eccles 5. 18. Secondly , that God would blesse the use of his gifts unto us , giving them vertue and strength to nourish and cherish us . For without the blessing of God neither will food nourish , nor apparel cherish , nor medicines cure , nor any thing else be effectuall for our good . Hagg. 1. 6. Ye eat , but ye are not satisfied ; ye drink , but ye are not filled ; ye clothe you , but ye be not warm : and he that earneth wages , putteth it into a broken bag . Mich. 6. 14. The vertue of food in nourishing , as some think , is called the staff of bread ; which staff if God shall break , ●…s he often threatneth in the Scriptures , we shall eat bread and not be nourished therewith , Ezek. 5. 16. Wherefore as those which are in want are to use this prayer , that God would grant unto them such temporall blessings as are convenient for them , and would blesse those good means which they use to that end ; so they that have abundance , be it never so great , had need to use this prayer , that God would grant unto them the use of those things which they have , and blesse the use thereof unto them : For without his blessing the greatest provision of all things will not help us , and with his blessing the meanest means are sufficient : for man liveth not by bread alone , but &c. Deut. 8. 3. as appeareth by Daniel and his fellows , Dan. 1. 12. And experience telleth us that the children of the poore , which seldome have a good meals meat , many times are in better plight then the children of the rich , which are both daintily and plentifully fed . What is meant by Give us . Vs ] that is , not onely me that pray , but also the rest of my brethren . Where 1. we are taught this duty of love ( which seeketh not her own ) not onely to seek our own good , but also the common good of our brethren . Covetousnesse and self-love say , Give me this day my daily bread , without care of others : but brotherly love and charity saith , That good which I ask for my self , I also beg for others : Give us , &c. 2. We are to pray not onely for private benefits , as food , apparel , health , peace , good name , &c. but also for publick blessings , as plenty , prosperity and peace , Psal. 144. 13 , 14. and 122. 6 , 7. Jer. 29. 7. 3. We are to esteem that what good thing soever God hath given to any one of us , that he hath given it unto us , that is , the body , whereof all be members : and therefore that we should not envy the prosperity of others , nor yet envy to communicate those good things which we have unto others , considering that what I have received I am to esteem it as given not to me alone but to us . Neither mayest thou think that thy prayer is upright , if having obteined that which thou hadst asked for us , thou shalt keep it to thy self . Thou beggest not onely in thine own name , but also in the behalf of others . Therefore when God heareth thy prayer , he giveth not onely to thee , but by thee he giveth to others ; making thee not lord of that which he giveth , but his steward and almoner : and therefore howsoever thy goods be thine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i●… possession , yet art thou to make them common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in use , by doing good to all , but especially to those of the hous●…old of faith . And as we are to pray that we may be able to help others , so being able we must r●…member to distribut●… and to do good : for with such sacrifices God is pleased . What is meant by this day . This day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Matthew , or as Luke speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in di●…m , for a day : h. e. quantum huic diei sufficit , so much as sufficeth for this day ; or , as others expound , according to the day : that is , Give unt●… us that which is f●…t and 〈◊〉 for u●… in this our present estate . For we need not the same things at all times ; the time of adversity requiring other blessings then the times of prosperity . But the sense in Matthew and Luke is the same , Give us that bread which is convenient for us this day ; or , Give us that which is convenient and necessary for this day . Now whereas our Saviour doth teach us thus to pray ; First , he putteth us in mind of our frailty and mortality , who have need day by day to be fed and susteined of the Lord. And secondly , he putteth us in mind of our duty , that as children we should come every day to our heavenly Father to ●…ave those things that be needfull for us . And thirdly , he teacheth us not to be distrustfully carefull for the time to come , but every day to depend upon Gods fatherly providence , being assured that when he hath nourished us to day he will not be wanting to us to morrow . And 〈◊〉 , as in ma●…y things else , the Israelites were a type unto us , whom the Lord would have every day to gather manna for the day , Exod. 16. 16. And fourthly , he teacheth us to moderate our unsatiable appetite , that we may learn to be content if we have provision for the day . ( Whereas we pray for others to whom God giveth by us , we are bound even to day without delay to supply their want , and not bid them come to morrow or another time , Prov. 3. 28. ) But here it may be demanded , if it be not lawfull to provide for the time to come . As we are to be content if we have provision for the day , so if it please God to give more we are not to cast away his good gifts , but reserve them , nor suffer them to be lost , John 6. 12. but to preserve them , or else imploy them to good uses . Yea , if it please God to give means , men are bound to provide for the time to come , rather then by neglecting the means to tempt God , 1. Tim. 5. 8. 2. Cor. 12. 14. the fathers are to lay up for their children . And it is evident , that in summer we are to provide against winter ( to which purpose the sluggard is put to school to the ant , Prov. 6. 6. ) and in the time of plenty against the time of dearth : Example , Acts 11. 29. Gen. 41. 48. Lawfull therefore it is to provide for the time to come , so that these conditions may be observed . 1. That our desire and care in providing be not inordinate , in labouring for the meat which perisheth more , or as much as for that which endureth to everlasting life . After which sort they offend who to gain the world do loose their soul , as those do that stick not to sinne to obtein their worldly desire . 2. That it be not immoderate or joyned with covetousnesse , which is an insatiable desire of having more , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. That it be not joyned either with distrust in Gods providence , or trust in our store , Luke 12. 20. 4. That we set not our hearts thereupon , Psal. 62. 10. 5. That it be done neither with injury to our neighbour nor neglect of our poore brethren . 6. That we lay up our goods to good ends , that we may have not onely to supply our own wants and to provide for our family , but also to relieve the necessities of others . But Christ forbiddeth to care for to morrow , Matth. 6. 34. He forbiddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is carking and distrustfull care . Christ biddeth us not to lay up treasures on the earth , Matth. 6. 19. and forbiddeth us to labour for the meat which perisheth , John 6. 27. I answer , Those speeches are to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in comparison of spirituall food and heavenly treasures , &c. And secondly , that we should not affect or esteem any worldly thing as our treasure , but rather the righteousnesse and merits of Christ in heaven , and those spirituall and heavenly graces whereby everlasting life is obteined : For where the treasure is there the heart will be also . And thus have we the meaning of the words . The duties to be performed in prayer . 1. To ask temporall blessings of God. 2. To ask them aright . For the first ; Men are not to have this conceit , that temporall blessings are not to be asked of God , as being unworthy for him to grant or unnecessary for us to receive . For the Lords providence stoopeth to the smallest things ; to the lighting of a sparrow upon the ground , to the feeding of all brute beasts , Matth. 6. 26. Psal. 104. 27. and 145. 15. and 147. 9. Luke 12. 24. And he affirmeth that all both prosperity and adversity proceed from him , Hos. 2. 8. that in adversity we should pray unto him , and in prosperity praise him , and in both acknowledge his mercifull providence . And as for us , certain it is that neither any of us in particular , nor the whole Church in generall can continue our life in this world to the praise of God unlesse it please him to grant unto us a continuall supply of temporall blessings . Therefore seeing God is the giver of them , and we stand in need of them , it behoveth us by prayer to acknowledge him the giver of them , and to exercise our faith in asking them at his hands . And that we are so to do it further appeareth by these reasons : 1. Because Christ in this place commandeth us to ask them . 2. Because we have a promise that we shall receive them , 1. Tim. 4. 8. 3. The examples of the godly ; Jacob , Gen. 28. 20. Solomon , 1. Kings 8. 33 , 35 , 37. Agur , Prov. 30. 8 , &c. who have prayed for them . Secondly , it is not sufficient to ask these things of God , but we must also be carefull to ask them aright , and according to the will of God : which that we may do , there are duties to be performed both peculiar to prayer for temporall things , and generall and common to all prayer . The peculiar duties are these : 1. That in asking temporall blessings we submit our selves to the will and good pleasure of God , saying with our Saviour , Not my will , &c. And therefore when we ask temporall things , our Saviour teacheth us to deny our own wills , and to desire that not our will but his will may be fulfilled . 2. That we ask them not absolutely , but so farre forth as they are blessings and good things , with this condition , that if they may stand with Gods glory and our own good : For God hath promised to give good things to them that ask them : But these are not simply good , but as they have reference to Gods glory and our spirituall and everlasting good . We must remember , that in temporall matters God heareth men either in mercy as a father , or in wrath as a judge : but we come unto him as a father , and desire him as a father to heare us , &c. 3. That we ask them to good ends ; not to spend them on our lusts , but to imploy them to Gods glory in the supply of our own wants and theirs that belong unto us , and also in the relief of other mens necessities , either private or publick , Ephes. 4. 28. Therefore we are to ask , and to ask aright : and this is that which James faith , chap. 4. 2 , 3. Ye get nothing , because ye ask not : ye ask and receive not , because ye ask amisse , that ye may consume it on your lusts . The generall duties to be performed in prayer for temporall blessings are , that we ask them in fervency and in faith . That we may ask them in fervency , we must have 1. a true fense of our wants , & 2. a true desire that our wants may be supplied by the contrary gifts and graces . We will for brevities sake joyn them together . Every request presupposeth want , Jam. 1. 5. Whereas therefore Christ biddeth us ask , it proveth 1. our nullity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and poverty in our selves , who neither have any thing but what it pleaseth God to give us ; neither can we by our means procure any thing that is good , except it please God to blesse our means ; neither can we use and enjoy that which we have , unlesse it please God to grant us the use thereof ; neither will the use thereof avail us , except it please God to blesse the use of them , giving them vertue to nourish and to cherish us , and make them effectual to our good . Wants to be bewailed . In true sense therefore of this our want we are to pray that it may be supplied by the contrary gifts ; namely , that God would be pleased to give unto us that portion of temporall benefits which he knoweth to be most fit and convenient for us ; and to that end that he would blesse our means for the obteining of that which we have not , and also grant unto us the use of that which we have , and lastly , that he would blesse the use thereof unto us , making them effectuall to our good . 2. Whereas Christ teacheth us every day to say , Give us this day , &c. it argueth our mortality and frailty , who cannot continue our lives , except it please God to make a daily supply of his temporall benefits whereby we may be susteined . In sense of which our frailty we are day by day to poure forth our souls before the Lord , saying , Give us this day our daily bread , that is , that bread which we have need of every day , as the Syriack readeth , Luke 11. 3. As we are to acknowledge 1. our own nullity , who have nothing of our selves , and 2. our frailty and mortality , who cannot continue except we have a daily supply ; so in the third place , whereas our Saviour doth teach us to ask these things not as our own desert but as the free gift of God , we must confesse our own unworthinesse , who cannot truly challenge unto our selves the least temporall benefit that may be as our own desert , but must , as our Saviour hath taught us , beg it of God as his undeserved gift : Therefore we are to come unto God not in our own worthinesse but in his manifold mercies , acknowledging with Jacob that we are lesse then the least of his mercies , that we are not worthy to breathe in the air , not to dwell upon the earth , or to enjoy any of his blessings ; which therefore we humbly beg of him that he would give them unto us for his mercies fake in Christ Jesus . 4. Whereas our Saviour teacheth us to ask our bread , which we have gotten by good means , to be given us of God , this argueth 1. our coveting of other mens goods , & 2. our diffidence and distrust in Gods providence , which maketh us ready in time of our need to use unlawfull and indirect means : In sense of which want we are to pray , that we may depend upon his providence , and cast our care upon him , expecting with all the creatures our daily food from him ; and in all our need may be carefull to ▪ use good means , and with quietnesse to work that is good , that we may eat our bread given us of God : For that is onely ours which we have by good means ; and that onely is given of God which is well gotten . 5. Whereas we are taught to desire God to give us these things notwithstanding our means and the abundance of goods which we possesse , this argueth our confidence in the means for obteining our desire , and our trusting in the goods once gotten : In respect whereof we are to pray , that both in the means and in the use of the things we may learn to depend upon Gods blessings , without which all means are uneffectuall and unprofitable ; and therefore we must desire , notwithstanding all our means and abundance of goods , that God would give us our daily bread . 6. Whereas he biddeth us ask bread , teaching us to bridle our desires and to be content with a little , this sheweth our covetousnesse and discontentednesse many times with our present estate : In sense whereof we are to desire , that as we do ask our daily bread of God , so having that which we have asked we may not onely rest contented but give thanks to God that heard the voice of our prayer . 7. When he directeth us to ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , daily bread , it bewrayeth our either superstitious and phantasticall contempt of Gods gifts , with them that affect voluntary poverty , or else our worldly and immoderate desire of more then is sufficient ; that in sense thereof we may with Agur pray , Give me not poverty nor riches , but feed me with food convenient for me . 8. Where he biddeth us say , Give us , this pointeth at our self-love , whereby every man desireth good things for himself although many times it be with the losse of others : And in acknowledgement of this our evil inclination , we are to pray unto God , that he would give unto us , &c. that is , not onely to me that pray , but also to others ; and not onely private blessings to private men , but also publick to the commonwealth , as peace , plenty , prosperity . 9. When we are taught to ask bread to be given to us , and others by us , to day , this sheweth 1. our immoderate desire in providing for the time to come , and 2. our delay in helping and relieving the necessities of our brethren : In respect whereof we are to pray , that the Lord would this day give unto us , and by us unto others as occasion shall be offered . These wants we are taught to bewail , and in the sense of them we are taught fervently to ask in this petition those gifts and graces . The second common duty is , That we ask these blessings in faith . And this faith is twofold : 1. generall , whereby we are to be perswaded that these blessings do not happen by chance , nor are purchased by mens industry and means , but that they are the gifts of God , and that he both can and will bestow these blessings upon his children as is most expedient for them , Heb. 11. 6. 2. But especially there is a speciall faith required , whereby we are in particular to be perswaded and assured , that the Lord will grant unto us our particular request , yea and in that form which we make it , if we make it as we ought ; viz. That God would grant outward and temporall blessings so far forth as they stand with Gods glory and our good . And this condition , If it may stand with thy glory , O Lord , and our eternall good , is in all petitions for temporall blessings either to be expressed or to be understood : and according to it doth the Lord heare our prayers , granting either that which we do desire or that which is better , &c. Duties to be performed in our lives . Duties to be performed in our lives if we would make this prayer uprightly and in truth , are I. To have a true desire and care to get our goods by good and lawfull means , because we ask our bread , and that to be given us of God : and therefore that every man walk diligently in a lawfull calling , that he may eat the labour of his own hands , and working with quietnesse that which is good may eat his own bread , 2. Thess. 3. 10 , 12. Ephes. 4. 28. II. And to this end every one of us must endevour to be indued with these vertues , which are the inward duties of the eighth commandment . The 1. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the not setting our hearts and affections upon the things of this life , so that neither inordinately nor immoderately we desire or seek more then is expedient and necessary for us . This our Saviour teacheth us when he directeth us to ask for bread , & that bread which is necessary for us : Whereas contrariwise if once we set our hearts upon riches , &c. thereupon wil follow an immoderate desire of having more , that will not be satiffied with abundance ; which if we be once attainted withall we cannot make this prayer in truth . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contentation , which is a consequent of the former , Heb. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let your conversation be without covetousnesse , and be contented with your present estate . For we ask but that bread which is necessary and convenient for us . Therefore if we make this prayer in truth , we will be well contented if the Lord heare our prayer , and grant unto us no more but that which is necessary . And therefore we ought not to covet other mens goods or that which is unnecessary , knowing that our lot is befallen us by the most just and wise providence of God : who if he saw it expedient for thee , would grant unto thee greater abundance ; but if not , thou must say with David , Here I am ; let him do with me as seemeth good in his eyes , 2. Sam. 15. 25 , 26. And withall consider , that if thou art such an one as fearest the Lord , thou wouldst not change thine estate with some of them that have the world at will. For , as Solomon saith , Prov. 15. 16. Better is a little with the fear of the Lord , then great treasure and trouble therewith : and , as his father before him , Psal. 37. 16. A small thing which the righteous hath is better then the great riches of the ungodly . 1. Tim. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Godlinesse with content is great gain . 3. A moderate desire of that which is fit and convenient for us ; and therefore not to affect voluntary poverty , which the Spirit of God , Prov. 30. 8. and in this place , doth teach us to pray against . 4. A moderate care to provide that which is convenient , that we may not be burdensome but rather helpfull unto others : And therefore we are to avoid two extremities : first , to have no care of that which we here desire , 1. Tim. 5. 8. secondly , with carking care to hoard up that for many years which we ask but for a day . III. In the use either of those means which we use for the obteining of our desire , or of the thing obteined , we are to crave the blessing of God , and thereupon to depend . Therefore the temporall blessings of God must be received with prayer and thanksgiving . And in this behalf not onely the poore and needy but also the rich and wealthy are to make this prayer , who cannot in truth make this prayer to God , if either they rely upon their own means or trust in their own store . IV. We must cast our care upon the Lord , Psal. 37. 3 , 5. and 55. 22. and in all our need flie unto him for supply . V. As we are taught to pray not onely for our selves but also for others , so must we be desirous and carefull of other mens good , and be ready to communicate those good things which we have to the supply of others need , and that without delay . Here therefore the hypocrisie of worldly and carnall men is discovered ; 1. Who ask bread , as though a little would content them , and yet are not satisfied with abundance . 2. They ask their bread , and yet covet yea take and retein other mens goods ; yea some , the goods of the Church , which they cannot call theirs . 3. They ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , daily bread , that is , as Agur speaketh , neither poverty nor riches , but that which is convenient and necessary ; and yet some ( as phantasticall Papists ) do affect poverty , and others ( as all worldlings ) desire abundance . 4. They desire that it may be ( given them of God ; and yet either get it by unlawfull means , or relying upon the means , or trusting in their abundance , find no need of the blessing of God. 5. They ask for us , which they desire for themselves alone , which when they have got they keep to themselves . 6. They ask but for a day , and with distrust they hoard up for many years . The fifth petition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And forgive us our trespasses , even as we forgive them that trespasse against us . IN the former petition we were taught to ask temporall blessings for the maintenance of this present life . Now in this petition and in the last our Saviour teacheth us to ask spirituall blessings for the obteining of a better life . Of spirituall blessings in this life there be two chief heads whereunto all the rest may be referred : viz. our justification , and sanctification . For in these two the covenant of grace and the benefits which in this life we receive by Christ do consist . Heb. 10. 16 , 17. This is the covenant that I will make with them after those dayes , saith the Lord : I will put my laws in their hearts , and in their minds I will write them : and their sinnes and iniquities I will remember no more . And the covenant that the Lord made with Abraham concerning the promised seed was this , That he would give us , that we being delivered out of the 〈◊〉 ●…f 〈◊〉 enemies , that is , Ephes. 1. 7. Col. 1. 14. having by Christ remission of our sinnes and justification , we should worship him without fear , in holinesse and righteousnesse before him all the dayes of our life , Luke 1. 73 , 74 , 75. And these are the benefits which should be preached in Christs name , repentance and forgivenesse of sinnes , Luke 24. 47. Seeing therefore the summe of all the benefits which in this life we receive by our blessed Saviour consisteth in these two , we may be resolved that in these two the happinesse of a Christian in this life doth consist . For whereas the Lord sware to Abraham that in his seed all the nations of the earth should be blessed , Gen. 22. 18. Z●…chary being filled with the holy Ghost , expoundeth that blessednesse to confist in these two , Luke 1. 73. And indeed whereas there are two degrees of our happinesse , the one begun in this life , the other complete in the life to come , that is to be esteemed our happinesse in this life whereby the perfect happinesse of the life to come is obteined . Now whom God hath chosen and called to salvation them he justifieth , and whom he justifieth , &c. Rom. 8. 30. And this appeareth to be true also in the particulars , Psal , 32. 1. Revel . 20. 6. Seeing therefore the benefits which we have by Christ in this life , and consequently our happinesse , consisteth in those spirituall graces which our Saviour here teacheth us to crave of God ; it followeth necessarily , that both in our affections we should desire and in our judgements esteem these spirituall graces farre above all earthly and temporall things , esteeming all other things as 〈◊〉 and du●…g , yea as losse in comparison thereof , Phil. 3. 8 , 9 , 10. For what will all temporall benefits avail us , if God do not forgive our sinnes , and stablish us by his free Spirit ? Surely no more then the good pasture profiteth the beast that is fatted for the slaughter . And therefore as these blessings are absolutely necessary to our salvation , and of farre greater value then all temporall benefits , so are they absolutely to be craved of God , and with greater fervencie and affection . But let us consider the order and the coupling of this petition with that which went before and also that which followeth . Our Saviour teacheth us in the former place to crave temporall benefits as the lesse , that our faith having been exercised in the lesse might be confirmed in the greater ; that is , that we having learned to depend upon Gods providence for our maintenance in this life , might the more firmly relie upon him for our justification and salvation ; for if we have not learned to trust in him for the lesse , it is not likely that we should believe in him for the greater . The order in respect of that which followeth standeth thus ; We are taught to desire freedome from the guilt of our sinnes before deliverance from the corruption , because our reconciliation with God in Christ and justification by faith in order of nature goeth before our sanctification ; howsoever in time the beginning of our sanctification concurreth with justification . From whence ariseth both an instruction for carnall men , and a consolation for the godly . For if justification goeth before sanctification , then it is certain that we cannot be sanctified unlesse first we be justified and reconciled unto God in Christ. And this order the holy Ghost teacheth us Luke 1. 74. That being redeemed &c. For untill our reconciliation , as we our selves are enemies , so all our actions are hatefull unto God. And therefore men had not need to please themselves in their naturall estate , and by their security suffer as much as in them lieth the bloud of Christ to fall upon the ground , but rather to be most forward , carefull , and desirous to be reconciled unto God in Christ , and that his merits and righteousnesse may be imputed unto them , considering that whatsoever they do before they be reconciled unto God and justified is no better but sin , whereby they hoard up wrath against the day of wrath , &c. The consolation which ariseth from hence is most singular : For if men cannot die unto sinne unlesse first they be justified , then those that labour to forsake their sinnes , and truly purpose amendment of life , and endevour to please God in dying to sinne and living to righteousnesse , may be assured that they are justified by faith and reconciled to God in Jesus Christ , &c. And so much of the order . Let us now consider of the coupling of this petition both with that which went before and also that which followeth : with the former ; Give us this day our daily bread : And forgive &c. Which teacheth us that we should not so wholly be addicted to the commodities of this life , but that we should withall and most principally labour for spirituall graces perteining to a better life . There be many , saith the Psalmist , which say , Who will shew us any good ? that is , any worldly profit , &c. but as touching the forgivenesse of their sinnes , and their reconciliation with God in Christ , as touching the application of Christs death and resurrection , not onely to their justification but also their sanctification ; of these things they have no care nor desire , &c. But howsoever the world saith , Who will shew us any good ? yet we must say , But , Lord , lift thou up the light of thy countenance upon us : Shew thou thy self favourable and mercifull in forgiving our sinnes ; for that will bring peace of conscience , and joy in the holy Ghost , far exceeding all worldly comforts . We must therefore not onely labour for the meat which perisheth , but much more for the meat which endureth to everlasting life , John 6. 27. For what would it profit us if we could gain the whole world , if our sinnes being not forgiven us , we should be amerced with the losse of our souls ? Mark 8. 36. With the latter ; Forgive us our sinnes , &c. And lead us not into temptation , &c. Which teacheth us that we are to desire as to be freed from the guilt of our sinnes so also from the corruptions , because they are things that are inseparably coupled together ; forgiving of sinnes in God , and forsaking of sinnes in us . Therefore those which sever these things ( as most do ) deceive themselves , Luke 1. 73 , 74. 2. Cor. 5. 17. Gal. 5. 24. Our Saviour as he is our redemption and justification , so also he is our sanctification : and therefore that which he did for us in his flesh , he worketh in us by his spirit , viz. a dying unto sin and a rising again unto newnesse of life . In those for whose sinnes he died and rose again for their justification , the spirit of Christ is effectuall to apply the merits of his death to the mortifying of their sinnes , and the vertue of his resurrection to their vivification , which is called the first resurrection . And therefore unlesse thou diest to thy sinnes and risest again unto newnesse of life , thou canst have no sound assurance that Christ died for thy sinnes , and rose again for thy justification . And therefore as we desire the pardon of our sinnes , so must we labour to renounce them , that we may not onely be freed from the guilt but also delivered from the corruptions themselves . True repentance as it mourneth for sinnes committed , and craveth the pardon of them , so is it carefull for the time to come not to commit that which ought to be mourned for . Having thus spoken of the order and coherence of this petition , we are now to speak of the words themselves . In which two things are conteined : first , a deprecation or request for the pardoning of our sinnes ; and secondly , a reason for the confirmation of our faith in obteining the same . In the request it self we are first to speak of the meaning of the words , and then to gather from thence such uses as they afford . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , debts , according to the propertie of the Syrian language , in which our Saviour spake , signifieth sinnes . For the Syrians call him that sinneth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , debtour ; and sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , debt , as appeareth by the Chaldean paraphrase on Gen 50. 17. Psal. 1. 1. Beza in Matth. 23. 16. But this may be also evidently proved by conference of other places in the new Testament , as Matth. 23. 16 , 18. The Pharisees conceit was , that if a man did swear by the temple or the altar , that it was nothing ; but if he did swear by the gold of the temple , or the gift upon the altar , that then he was a debtour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So in Luke 13. those whom Christ in the second verse calleth sinners , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the fourth verse he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , debtours . So in this chapter our Saviour setting down a proof of the reason of this petition , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 14 , 15. But most plainly in Luke 11. 4. where the words of this petition are thus set down , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And forgive us our sins , for we also forgive , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one that is in debt to us , that is , which hath offended us . Now the reason why sinnes are called debts is , because for our sinnes we ow punishment : For as a man having entred into bonds to perform such and such covenants , or else to incurre the forfaiture and penalty conteined in the obligation , is subject to the forfaiture if he perform not the covenant ; so we being bound by most strait obligations to perform obedience to all the commandments of God , or else to incurre the penalty comprised in the law , which is the obligation or handwriting that is against us , Col. 2. 14. are subiect to the penalty , that is , the fearfull cu●…se of God both in this life and in the world to come if we perform not the covenants . For as in the law there are two things ; 1. praeceptum , commanding or forbidding , and 2. sanctio , threatning punishment against the transgression of the precept : so in every sinne there are two things answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fault transgressing the law , and the reatus binding over the transgressour to the punishment . In respect of which punishment every offendour of the law is a debtour , untill either the debt be remitted him , or else he hath born the punishment , which is without end . Whereas therefore we pray that the Lord would forgive us our debts , we do not onely desire that the Lord would forget the fault , but also that he would remit the punishment unto which the guilt of our fault doth bind us over . And therefore foolish is the opinion of the Papists , who hold that the Lord many times forgiveth the fault and reteineth the punishment . For sinne is called a debt in respect of the punishment which we ow for it : and therefore this debt is not remitted if the punishment be reteined . Again , the mercy of the Lord pardoneth no sinne for which his justice is not satisfied . Neither must we so desire the Lord to be mercifull as that we would have him forget his justice . Every sinne therefore as it deserveth death , so is it punished with death , or else the justice of God is not satisfied . It is punished , I say , by death either in the party himself to whom it is not forgiven , or in Christ in the behalf of the party to whom it is forgiven . For every sinne therefore that is forgiven Christ hath satisfied the justice of God in bearing the punishment : therefore God doth not punish them whose sinnes he forgiveth in Christ : neither can it stand with his justice to punish the same sinne twice , once in Christ , and again in the faithfull for whom Christ hath suffered . So that we cannot say that the Lord punisheth them whose sinnes he forgiveth , except we will affirm either that the Lord is unjust , or that the merits of Christ were unsufficient and unperfect : both which are blasphemous . Therefore as there is no 〈◊〉 , so there is no punishment , to those that are in Christ Jesus . Chastised they may be after their sinnes are forgiven for the example of others , and their own amendment , as David was 2. Sam. 12. but punished they never are . The affliction which the children of God do be●…r is not a punishment to satisfy for their sinne , but either ●… triall or a chastisement , either to cure or prevent sinne in them . When we are judged we are 〈◊〉 , &c. 1. Cor. 11. 32. And as the opinion of the Papists is foolish , so the practice of those men is sottish who when they are indebted unto their neighbour , or have incurred a forfeiture , are never in quiet untill they have got that debt discharged or 〈◊〉 , and yet the same men being in 〈◊〉 debt to the Lord , which although they had the whole world they are not able to discharge , not with●…anding take no thought for this debt , nor 〈◊〉 s●…e for pardon , but securely go on in their finnes , as though by continuall increasing of their debt they should the more easily discharge it : much like to him that having got a burden of wood , and finding it too heavie , should cut down more to adde unto the weight ; or as it is in the ridiculous proverb of the Grecians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I cannot ●…arry a goat ; lay upon me an ox . Now these debts are of sundry forts . Some are originall sinnes , some actuall ; some inward , others outward ; some of omission , others of commission ; some of ignorance , others of knowledge ; some of infirmity , others of presumption ; some against God , some against our neighbours , and some against our selves . In respect of all and every whereof we are every of us debtours unto God , and therefore had need to pray that he would forgive us all and every of our debts , Psal. 51. 9. which how many and great they are , we may easily know , if we will diligently look into our obligation , and examine our lives by the law of God , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our . In this word confession of sinne is included . For it is in effect thus much ; O Lord , we have sinned against thee : have mercy therefore on us , O Lord , according to thy goodnesse , and according to the multitude of thy mercies do away our offenses : Wash us from our iniquities , and cleanse us from our sinnes . For we acknowledge our transgressions , and our sinnes are alwayes before us , Psal. 51. 2 , 3. Therefore with asking of pardon confession of sinne is conjoyned . And this form of prayer is prescribed to be used of the perfectest men in this world , as of the Apostles ; because there is no man that doth good upon the earth , and 〈◊〉 ●…ot , Eccles 7. 20. If we say , saith the holy Apostle John , that we have no sinne , we deceive our selves , and there is no truth in us . If we confesse our sinnes , he is faithfull and just to forgive us our sinnes , 〈◊〉 purge us from all iniquity . If we say that we have not sinne , we make him aliar , and his truth is not 〈◊〉 , 1. John 1. 8 , 9 , 10. Here therefore both the Catharists , which dream of perfection in this life , and also the Pelagians and Papists , which hold that a man may fully and perfectly keep the law of God in this life , are confuted : For such cannot make this petition except they will mock God , as all those do that have a conceit of their own perfection . ( Which conceit is in not onely the Catharists and Papists , but also in the greatest part of ignorant and secure men , who affirm that they love God with all their heart , and their neighbour as themselves , they never did any man hurt , they never doubted of their salvation . ) For howsoever the Scripture speaketh of perfect men , and such as walked in all the commandments of God , yet certain it is that thereby is meant the uprightnesse of their will and endeavour , not the perfection of their obedience ; which uprightnesse notwithstanding the Scripture calleth perfection , the Lord accepting the will for the deed : so that upright men may indeed be said to be perfect , but in affectu potiùs quàm effectu , in their affections rather then their actions . Forgive . The Lord in forgiving sinnes , as he is mercifull so is he just , 1. John 1. 9. Neither doth he forgive any sinne for which his justice is not satisfied by the obedience and sufferings of Christ , Rom. 3. 26. He is therefore said to forgive our sinnes when as he inputeth them not unto us , but accepting of the obedience and sufferings of Christ as a full ransome and satisfaction for them , washing away our s●…nnes in his bloud , covering them with his righteousnesse , imputing our sinnes to Christ and his obedience to us , so that w●… , howsoever sinfull in our selves , appea●… righteous before him in Christ. When as therefore we do pray for the forgivenesse of our sinnes , we do not so desire him to be mercifull as that we would have him forget his justice ; but we come unto him in the name and mediation of Christ , in whom he is well pleased , beseeching him to accept of his obedience & sufferings as a full satisfaction for our sinnes : For remission of sinnes , as it is a free work of mercy in respect of us , who neither can deserve pardon nor satisfie his justice ; so in respect of Christ , who hath satisfied for us , it is a work of justice . Now whereas our Saviour Christ doth teach every one of us every day to ask forgivenesse with assurance to be heard , we are put in mind both of our misery and Gods mercy . Our misery , who day by day commit sinne , and therefore have need every day to crave remission of our sinnes . Gods mercy and long suffering , who though he be offended every day , yet he is ready to forgive their sinnes who com●… unto him by hearty and earnest prayer , confessing their sinnes and craving pardon of them . But this mercy and long-suffering of God must not encourage us to presume , but invite us unto repentance , Rom. 2. 4. and 6. 1. Ecclus 5. 4 , 5 , 6. Psal. 130. 4. There is mercy with thee , that thou mayest be feared . Joel . 2. 13. and encourage us to call upon him . This long-suffering of God is to be imitated of us : For if he be content to forgive us that finne against him every day , then ought we freely to forgive them that offend us , &c. though it be to seventy times seven times . Agai●… , i●…e very one of us , be he never so righteous , is boun●…●…o make this prayer that God ●…ould freely re●…it our , 〈◊〉 , then it followeth that none of us can discharge the debt , o●… by any thing which we ar●… able to perform satisfie for our sinnes , but ei●…her they must be freely remitted for Christs sake , or elfe we must suffer the punishment due for them . Divine remission and humane satisfaction cannot st●…nd together . We must crave remis●…ion therefore : we canno●… sati●…fie . Remiss●…on of finnes and justification are free , Rom. 3. 24. Ephes. 1. 7. Isai. 43. 25. but in satisfaction there is 〈◊〉 . Therefore those that trust to their own merits and use this prayer , they mock God and condemn themselves : They mo●…k God ; because they desire him to forgive their sinnes , which they do not desire should be forgiven them , but trust to satisfie for t●…em . They condemn themselves ; because they confesse themselves to be debtours unto God unlesse he remit their debt , and yet stand not to his remission , but to their own satisfaction , by which they appeal to his justice rather then implore his mercy . And that no man can satisfie by any works of obedience the justice of God for his sinnes , it may further appear by these reasons . 1. Because our best obedience is unperfect , and ou●… righteousnesse like unto a polluted clout : and therefore if God should enter into judgement with us , he might justly condemn us for our best actions , as being not performed in that mann●…r and measure which his law requireth , and therefore every one had ne●…d to pray as Psal. 143. 2. Enter not into judgement , &c. Secondly , because whatsoever obedience we can perform it is a debt and duty , Luke 17. 10. When we have done all that is commanded , w●… must say that we are unprofitable servants : we have done that which was our duty to do , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8. 12. and 13. 8. Gal. 5. 3. Now certain it is that we cannot ●…atisfie debt with debt : but no●… withstanding our latter obedience , we shall be debtours in respect of the former debt unsatisfied . Seeing ●…herefore we are not able to satisfie for the least of our sinnes , our Saviour hath taught us to say , not with ●…hat ser●…ant , Matth. 18. 26. Hav●… 〈◊〉 , Master , I will satisfie ; but , Lord , remit , tak●… away , and blot 〈◊〉 our offenses . Furthermore , we are taught to p●…ay that the Lord would remit our debts , that is , not onely forgive the fault but also 〈◊〉 ●…he punishment , in r●…spect whereof sinnes are called debts : And therefore it cannot be truly said tha●… God , forgiveth the ●…ault and 〈◊〉 the punishment for which w●… our selves must ●…atisfie either in this life or in purgatory . For if God should 〈◊〉 of us satis●…action for those 〈◊〉 which he pardoneth in Christ , it would follow 〈◊〉 that ●…ither the sufferings of Christ were unsufficient , or else that the Lord is unjus●… . 〈◊〉 , i●… is abs●…rd that sinne ●…eing 〈◊〉 the punishment should be reteined : For sinne is ●…he caus●… of punishment : and the cause being taken away , the 〈◊〉 also is removed . And again , wher●…as sinne i●… 〈◊〉 increased in respect of that infinite Majestie and justice of God whi●…h is violated , 〈◊〉 it is that we cannot satisfie for it before we have e●…dured endlesse pu●…ishment ; which will never be . Whereas therefore our Saviour Christ teacheth us thus to pray , he sheweth that we cannot be discharged from thes●… our debts by our own satisfaction or merits , o●… any other means , but onely by the free remission of them and imputat●…on of Christs righteousnesse . And this is to be understood not onely of our great and grievous sinnes , but also of our lesse offenses , which the Papists call veniall , and erroneously hold not to be mortall , neither need the death and merits of Christ for their expiation , but may by the holy-water-sprinkle , or by episcopall benediction , or by knocking of the breast be taken away . As therefore every sinne , great or small , deserveth death , and is also punished with death , either in Christ or in the sinner himself ; and as the bloud of Christ doth purge us from all iniquitie , 1. John 1. 7. so that by him we have remission of all our sinnes : so are we to pray that the Lord would for the precious merits and righteousnesse of our Saviour Christ remit all our sinnes both more and lesse , from which we could by no other means be delivered but by the merits of Christ. But here it may be objected ; Our sinnes were forgiven in baptisme , Acts 2. 38. therefore we need not now the forgivenesse of them . Some answer , That because we sinne after baptisme , therefore we ought after baptisme to pray that the Lord would forgive our sinnes . But this answer is not sufficient , considering that in baptisme is sealed the remission of sinnes , not onely past , but also for the time to come during the whole course of our life : For otherwise baptisme had need to be reiterated . I answer therefore , That we feeling the burden of our sinnes , pray that the forgivenesse of sinnes , which was represen●…ed and sealed unto us in baptisme , may indeed be granted unto us , and that we may feel in our selves the fruit and effect of our baptisme . For we must not think that the Sacraments absolutely conferre grace to every receiver , but onely upon those conditions which are conteined in the promises of the Gospel , whereof baptisme is a seal . Now the Gospel promiseth remission of sinnes and salvation onely to them that believe ; and therefore the Sacrament sealeth and assureth remission onely to them that believe . For we ask forgivenesse onely for the righteousnesse of Christ : but the righteousnesse of Christ is there imputed to righteousnesse where it is apprehended by faith : In which sense we are said to be justified by faith alone , and by faith to have remission of sinnes . And therefore in this petition we desire that the Lord would work in us true faith , that being united unto Christ and made partakers of his merits , we may have not onely forgivenesse of sinnes , but also a●…surance thereof by the anointment of the holy Ghost , the Spirit of adoption crying in our heart●… , Abba , Father , &c. And because none attein to that measure of assurance but that it is mingled with some doubting , therefore all had need to pray that the Lord would increase their faith , and more and more assure them of the pardon of their sinnes . Vs. This teacheth us to pray not onely for the remission of our own sins , but also of our brethren ; it being a duty of charity to desire and to further the salvation of our brethren . And this duty as it belongeth to all so especially to those that are governours of others , either in the Church or Commonwealth . Examples : of Moses , who oft stood in the gap , Psal. 106. 23. Exod. 32. 21 , 32. Num. 14. 19. Samuel , 1. Sam. 12. 23. Neither are we to pray for our friends and well-willers alone , but also for them that hate and persecute us , according to the precept and practice of our Saviour , Matth. 5. 44. Luke 23. 34. and the holy martyr Stephen , Acts 7. 60. And as we are to pray the Lord to forgive them , so must we as willingly forgive them as we desire to be forgiven of the Lord : neither can we in truth of heart desire God to forgive them , if we do not . Duties in prayer . The duties which here we are taught to perform in prayer are either more peculiar to this kind of deprecation , or common . The former is Confession , which must concurre with Deprecation of pardon , and goeth before pardon ; as appeareth Psal. 32. 3 , 5. Prov. 28. 13. 1. John 1. 9. Num. 5. 7. Examples ; 2. Sam. 12. 13. Luke 15. 21. Now this confession is to be made of unknown sinnes generally ; as Psal. 19. 12. of known sinnes particularly ; Isai. 59. 12 , 13. And to this end it will be profitable to examine our hearts and our lives by the law of God , taking a view of the duties therein commanded and vices forbidden , that we may particularly see and acknowledge what duties we have omitted and what vices we have committed . The common duties ; That we pray in fervency , faith , and perseverance . That we may pray in fervency , we must have both a true sense of our wants , and earnest desire to have the same supplyed . The wants which we are to bewail are , 1. our manifold sinnes and transgressions , for which we are to be grieved that we have by them displeased and dishonoured God. And to increase this godly sorrow in us , we are First , to consider and meditate of Gods manifold benefits undeservedly bestowed upon us , and our unthankfull behaviour towards him , &c. Secondly , we are to desire the Lord that he would poure upon us the spirit of deprecation , that we may with bitternesse bewail our sinnes , whereby we have so violated the justice of God that nothing could be found sufficient to appease or to satisfie the same but the death of Christ , whom we by our sins have pierced , Zech. 12. 10. Thirdly , we are to consider the misery whereunto our sinnes make us subject both in this life and in the world to come . In all which respects we must esteem our sinnes as a most heavy burden , and being weary thereof we are by prayer to come unto the Lord that we may be eased thereof , Matth. 11. 28. Neither are we to bewail our sinnes alone ; but as we are to pray for the pardon of other mens sinnes , so are we also to mourn for the iniquities of the place and time wherein we live , Ezek. 9. 8. Psal. 119. 136 , 158. 2. We are to bewail the hardnesse of our hearts , that we cannot so bewail our sinnes as we ought . 3. Our want of faith and assurance of the remission of our sinnes . The graces which we desire , are 1. Remission of sinnes and justification , viz. that God would cancell the bill of debt , Col. 2. 14. that he would take away our sinnes and cast them into the bottom of the sea , Mich. 7. 18 , 19. that he would impute the merits and obedience of Christ unto us . And secondly , because we receive remission of sinnes and are justified by faith , by which we apprehend the righteousnesse of Christ to our justification , and without which the merits of Christ are not communicated unto us , therefore we desire not onely that he would forgive us our sinnes , but also that he would work in us a true faith , whereby we may have assurance of the pardon of our sinnes and peace of conscience . 3. Because our faith is weak therefore we are to pray for the increase thereof , Luke 17. 5. and also that God would blesse unto us the means of the begetting and increasing of our faith . 4. Because reconciliation and adoption are unseparable companions of justification , we therefore must also pray that he would receive us unto his love and favour , and give us his spirit of adoption ; that howsoever we be by nature the children of wrath , yet being reconciled unto him in Christ , we may have the testimony of his Spirit testifying to our spirits that we are the children of God. 5. We pray not onely for righteousnesse and assurance of justification , and peace of conscience arising from thence , Rom. 5. 1. but also for the joy of the holy Ghost proceeding from them both , Rom. 14. 17. Now that we may with fervencie beg these graces of God , we must besides the sight and sense of our sinnes , and the misery which they bring upon us , consider the necessity of these graces ; First , of remission of sinnes ; because sinne maketh a separation between God and us , Isai. 59. 1. and maketh us subject both to the curse of God in this life and after ; and therefore above all things in the world we are to desire freedome from our sinnes , without which our estate is most miserable , &c. and without which we cannot be saved . Contrariwise , in remission of sinne consisteth happinesse , Psal. 32. 1 , 2. Secondly , of faith , without which the benefits of Christ are not effectuall to our justification , sanctification , or salvation . By it we are made partakers of all the benefits of Christ to our justification and salvation . In which respect the same benefits in the Scriptures which proceed from Christ are also ascribed unto faith . Upon which follow reconciliation , peace with God , and joy in the holy Ghost , and the beginning of eternall life it self in this life . As we must pray for the forgivenesse of our sins in fervencie , so also in faith : that as we unfeignedly desire pardon of sinnes & reconciliation with God , so we are truly to believe that the Lord will heare our prayer , that he will receive us unto mercy , and at the length grant unto us the certificate of his Spirit the Spirit of adoption . For that which he hath commanded us to ask he hath promised to give . He commandeth us to ask remission of sinnes , justification , the Spirit of adoption , &c. therefore consequently we are stedfastly to believe that we shall obtein them . The forgivenesse of sinnes is a chief part of the covenant of grace , Heb. 10. 17. The Spirit of adoption is expressely promised to those that ask him , Luke 11. 13. There 〈◊〉 , that we p●…ay with perseverance , never ceasing day by day to call upon God for the forgivenesse of our sinnes , 〈◊〉 ●…rtificate of the holy Spirit assuring us thereof , untill the Lord say unto our souls , I a●… your 〈◊〉 , and ●…hed abr●…ad his love in our hearts . Neither are we then to cease from this prayer : but as we sinne daily , so are we daily to crave forgivenesse ; and as our faith is weak and mixt with doubting , so daily to d●…sire the increase thereof , &c. Duties to be performed in our lives . If we would make this prayer with upright hearts , or would either hope to obtein this request or assurance that our prayer is heard , I. We must be adorned with 〈◊〉 , 1. Pet. 5. 5. whereby we must acknowledge our selves so deeply indebted unto the Lord by reason of our manifold sinnes , that he may m●…st justly glorifie his name in our endlesse co●…fusion , and th●…t in respect thereof we are not worthy to ●…ook up unto heaven , or to breathe in the ai●…e , or to live upon the earth : and that therefore it is th●… 〈◊〉 mercy of the Lord that we are not cons●…ed . For if we have humble and contrite hearts , the Lord will be ready to heare our prayer and to pardon our sinnes . The Lordre●…isteth the proud , but he giveth gr●…ce to the humble , Jam. 4. 6. 1. Pet. 5. 5. The sacrifices of God are a 〈◊〉 spirit : ●… con●…ite and &c. Psal. 51. 17. Psal. 34. 18. Example , in the humbled Publicane , Luke 18. 14. For C●…rist 〈◊〉 not to c●…ll 〈◊〉 righteo●…s 〈◊〉 〈◊〉 to repentance , Matth ▪ 9. 13. Luke 4. 18. Matth ▪ 11. 28. Whom doth he call with promise to ease them of the burden of 〈◊〉 , but th●…se that 〈◊〉 under the burden of sinne , and are weary thereof ? If therefore God hath given thee an humble heart , thou mayest be encouraged to come unt●… him for grace and pardon of sinnes . For as i●… was s●…d of the blind man , so it may be said of every on●… that is poore in spirit , Be o●… good comfort ; he 〈◊〉 ●…hee . But as humility maketh us fit to receive Gods g●…ace in the pardoning of our sinnes , so is i●… also a good signe that our sinnes are pardoned . For they onely are happy whose sins are forg●…ven : but those that are poore in spirit are happy , Matth. 5. 3. therefore their sinnes are forgiven . Whereas contrariwise , if we be proud and have a Pharisaicall concei●… of our selves , it is a fearfull signe that we remain in our sinnes ; John 9. 41. Luke 18. 14. II. If we would have forgivenesse of our sinnes we must believe in Christ. For by faith alone we have jus●…ification and remi●…sion of sinnes , Acts 26. 18. because faith alone apprehendeth the merits and righteousnes●…e of Christ whereby we are justified . Now this and the former must go together : We must be cast down in our selves ; acknowledging our selves that we are no better in our selves then the firebrands of hell : and yet withall we must relie upon Christ and his merits , being perswaded that notwiths●…anding our manifold sinnes ; yet the Lord will receive us i●…to his love and favour , imputing unto us the righteousnesse of his Sonne , and cove●…ing us therewith as with a garment . If thus we believe in Christ we need not doubt of the pardon of our sins ; because Christ having satisfied the justice of his 〈◊〉 for all the sinnes of 〈◊〉 which believe in him , the remission therefore of sinnes to them that believe is a work not onely of mercy but also of justice . 3. If we would truly make this prayer ( viz. in hatred of sinne ) & have any assurance to our own souls that our sinnes are forgiven , we must repent of those sinnes which we desire to be remitted , and forsake those sinnes which we would have the Lord forgive , Ezek. 18. 21 , 22. At what time soever , &c. Prov. 28. 13. He that confesseth his sinnes , and forsaketh them , &c. And therefore , as Isaiah exhorteth chap. 55. 7. let the wicked forsake his way , &c. If therefore we would effectually crave the pardon of our sins , we must have a true purpose of heart and resolution to forsake them : And if we would have assurance that according to our prayer our sinnes be forgiven , we must have a true endeavour to leave them , and to perform the contrary duties . If therefore we have neither purpose in our hearts nor ●…ndeavour in our lives to forsake our sinnes , we may not look that the Lord will pardon them . If in my heart I regard wickednesse , &c. Psal. 66. 18. For the Lord heareth not sinners , that is , who do not repent of their sinnes nor have a true purpose to leave them , John 9. 31. Prov. 28. 13. 4. If we make this prayer in faith , and truly believe in God for the forgivenesse of our sinnes , this perswasion will have this effect in us , to make us fear to sinne and by sinne to displease and dishonour God. There is mercy with thee , that thou mayest be feared , Psal. 130. 4. The bounty of the Lord must draw us to repentance , Rom. 2. 4. Nay further , those that believe their sinnes are forgiven them , and are perswaded of Gods love and favour shed abroad in their hearts by the holy Ghost , they cannot choose but love him much who hath forgiven them much , Luke 7. 47. and shew forth their love in keeping his commandments . 5. If in prayer we unfeignedly desire faith and assurance of the forgivenesse of our sinnes , then we will be most carefull in our lives to use and to use aright the means of begetting and increasing this faith ; as the hearing of the word , receiving of the Sacraments , &c. 6. If we truly desire reconciliation with God in Christ , then will we se●… in all things to please him . For if we please our selves in displeafing him ( as the very nature of sinne is to displease God ) how can we perswade our selves that we are reconciled unto God or desire so to be ? 7. If we would have any assurance that our sinnes are forgiven , we must be ready to forgive our neighbours the offenses which they commit against us . For if ye , saith Christ Matth. 6. 14. forgive men their trespasses , your heavenly Father will also forgive you : but if ye do not , &c. But of this more in the reason . Here therefore is discovered the hypocrisie of those men , 1. who crave pardon of sinne in a Pharisaicall conceit of their own perfection & freedome from sinne ; 2. who have no true hatred of sinne nor purpose to leave it ; 3. who please themselves in displeasing God , and yet would seem to desire reconciliation with God ; 4. who desire faith , and yet neglect and contemne the means ; 5. who with the ungracious servant looking to have pardon of ten thousand talents of his master would not remit a small debt to his fellow-servant , Matth. 18. 28. whom he ought to have loved for his Masters sake , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These words are a solemn profession unto God of our brotherly love , serving both to confirm our faith in obteining pardon , and also to 〈◊〉 our love to God ( who hath forgiven us much ) in the love of our brethren for his sake . For whereas divers men making this prayer for pardon of sinne either do not believe at all the pardon of their sinne , or else deceive themselves with an opinion of faith , not loving him of whom they look for pardon , nor their brethren for his sake , but with the ungracious servant Matth. 18. 28. exact small debts of their brethren , and revenge offenses committed against them , as though they could love God and yet hate their brother : therefore our Saviour teacheth us to adde to the petition this protestation , that if we be able to make it in truth , we may be assured of the forgivenesse of our sinnes , and not be deceived ( as many are ) in our assurance . First therefore because we are so full of infidelity and di●…idence that we are hardly brought to believe in particular the forgivenesse of our own sinnes , and consequently to make this prayer in faith , our Saviour teacheth us to use this notable argument ( not so much to move God as to confirm our selves ) drawn from the lesse to the greater , As we ●…lso forgive , &c. or , as it is more plainly set down in Luke , For even we also forgive &c. And the reason standeth thus , If we ( who have not so much pitie , in regard of thine abundant mercy , as is a drop of water in comparison of the Ocean sea ; if we , I say ) be readie to forgive the offenses and inj●…ries done against us , then no doubt thou wi●… forgive our offenses , which we from the bottom of our hearts confesse unto thee with deprecation of pardon : But even we , Lord , whose mercy is as nothing in comparison of thine , ar●… readie to remit offenses committed against us : and therefore as we earnestly crave pardon , so we do unfeignedly believe that thou wilt forgive us our sinnes . The connexion of the proposition is necessarie . For , as we say , Quod in minori valet valet etiam in majori , That which is of force in the lesser is of force also in the greater : If a drop of pity in us doth wash away the offense of our brother , how much more shall the multitude of his mercies wash away our offenses ? And our Saviour reasoneth elsewhere Matth. 7. 11. If yee which are evil can give good things to your children , how much more &c. If therefore our consciences do testifie unto us the truth of the assumption , That we are readie to forgive them that offend us ; we may also be assured of the truth of the conclusion , That God also forgiveth our sinnes . 2. Whereas many abuse the mercy of God , whereof they presume for the pardoning of their sinnes , dealing unthankfully with God in cruelty & revenge exercised upon their brethren , and so deceive themselves with a conceit of faith and assurance of the pardon of their sinnes , when indeed their sinne is not pardoned : therefore our Saviour Christ would have this protestation added , that it may be a touchstone to trie whether we have remission of sinne and assurance thereof . For , as our Saviour saith that he to whom much is forgiven loveth much , Luke 7. 47. and he that loveth God truly cannot but love his brother for Gods cause : For as John saith , 1. Epist. 4. 20. If any say that he loveth God and hateth his brother he is a liar , &c. and chap 5. 1. Every one that loveth him that hath begotten doth also love him that is begotten of him . And , Love covereth the multitude of offenses , Prov. 10. 12. Therefore if we will not forgive our brethren that offend against us , it is an evident argument that we do not love them : If we love not our neighbour , certain it is that we love not God : If we love not God , it is a certain signe that we do not believe in him nor are perswaded of his love towards us in the forgiving of our sinnes : If we believe not this , Christs righteousnesse and merits are not imputed unto us to our justification and remission of our sinnes : And therefore if we be not willing and ready to remit offenses committed against us , it is a certain signe that our sinnes are not forgiven of God. As contrariwise , our brotherly love in remitting offenses is a sure token of the forgivenesse of our sins . For as our Saviour saith , Matth. 6. 14 , 15. If ye forgive men their offenses , then will your heavenly Father also forgive you . Some expound these words as if in them we did alledge a cause why God should forgive us , or as though our forgiving of our brethren did merit forgivenesse of sinnes at the hands of God : As the Papists also expound that speech of our Saviour Luke 7. 47. Many sinnes are forgiven her ; for she loved much . Whereas in truth the love either of God or of our neighbour for Gods cause is an effect , and so a signe , of Gods love towards us in forgiving our sinnes . We love God because he loved us first , 1. John 4. 19. And so doth our Saviour in that place argue , not from the cause to the effect , but from the effect to the cause : as also appeareth by the opposition in the latter part of that verse , but to whom lesse is forgiven , he loveth lesse ; and by the parable of the two debtours , ver . 41. whereof he loved more to which more was forgiven . So that our love is not the cause of forgivenesse , but the forgivenesse of our sinnes is the cause of our love ; and therefore our love an effect , fruit and signe of the forgivenesse of our sinnes . Again , our justification and remission of sinnes is free , proceeding from the mere love of God without any desert of ours , Rom. 3. 24. howbeit it is deserved through the merits of Christ. And surely if our forgiving of offenses were the cause why our sinnes be forgiven , then may we thank our selves for our justification : neither should we need to pray that God would forgive us for Christs merits , but for our own deserts . And lastly , the Apostle Paul exhorteth us to forgive our brethren , as to a fruit and effect of Christs forgiving us , Ephes. 4. 32. Col. 3. 13. Forgiving one another , even as Christ hath freely forgiven you . In these words therefore is not set down the cause of the forgivenesse of our sinnes , but an argument from the lesse to the greater to confirm our faith in the assurance of the forgivenesse of our sinnes ; that lesse being also an undoubted fruit and sure signe of the remission of our sinnes . But now let us consider the words particularly , and so come to the uses . By our debters is meant such as have offended or wronged us , or , as the Apostle speaketh Col. 3. 13. against whom we have any quarrel . But what debters am I to forgive ? may some body say . I can be content sometimes to put up an injury at the hands of my better ; but I cannot brook that my equall should crow over me , or that mine inferiour should be too sawcie with me . I can be content to remit some offenses ; but great indignities I cannot put up . Answ. Our Saviour speaketh indefinitely and generally without difference of debters : so that whosoever is our debter , we must forgive him if we would have assurance that God hath forgiven our sinnes . But this is more plainly expressed Luke 11. For even we also for give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one that is indebted to us . So that our love must not be partiall : neither is it if it be indeed for Gods cause , in whom we are to love our friends , and for whom we are to love our enemies . May not a man therefore require and exact his debts of his debter if he would have God forgive his debts ? Our Saviour doth not speak of the debts of money or goods , but of trespasses , offenses and wrongs , which in the Chaldee and Syriack tongue are called debts , &c. As for due debts of money and goods , them thou mayest exact of those which are able to pay 〈◊〉 so that it be done without using rigour or seeking extremities . What is meant by , we forgive . We forgive ] God alone forgiveth sinnes , how then can we be said to forgive our debters ? We must distinguish both of the debt which is forgiven , and also of forgiving . In every offense committed against the neighbour two parties are offended ; God mediately , and the neighbour immediately . And so it may be considered either as a transgression of the law of God , and so it is properly called sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : or as it 〈◊〉 or hindreth the neighbour , and is called an injury or wrong . As therefore it is a transgression of the law of God , no man can remit it : but as it is an injury or wrong done to a man , he may remit it . Again , God is said to forgive a sinne , when he is content not onely to forget the fault but also to forgive the punishment for the righteousnesse of Christ imputed to the sinner . Man is said to forgive an 〈◊〉 , not when he remitteth the punishment due unto it by the law of God ( for that is not in his power to do ) but when he doth abandon all purpose and desire of revenge , all hatred and ill will towards his brother in respect of the offense . If this be true , then belike no man may complain to the Magistrate , or seek his remedy by law when he hath susteined injury or wrong . Although we are to forgive from our heart every one that o●…endeth us , yet we may in some 〈◊〉 complain unto the Magistrate and seek remedy by law ; if these cautions be observed : 1. That it be not done in anger , or malice , or desire of revenge ; which commonly are the grounds of mens going to law : but that it be done with a charitable mind towards the society where we live , towards our brother who hath offended us , and towards our selves . First , towards the society ; 1. If the offense be such as according to the laws of the society is to be punished by order of justice : for that punishment it is not in our power to remit . 2. If the offense be dangerous to the society , either in respect of Gods judgement , or in respect of contagion , then is it good the fault should be punished , that evil may be taken from among us , and the judgement of God prevented , and others may see and fear , and fearing their punishment may not follow their example : in which respects most meet and necessary it is that the insolency and outrage of wicked men should be restrained . Secondly , as touching the party : If he cannot be reclaimed by private means , we are to seek that by publick authority he may be reclaimed and brought to repentance : and we are to take heed lest by our patience our neighbour become worse . Thirdly , concerning our selves : We may provide for our safetie for the time to come , rather then by too much bearing to expose our selves to the wrongs and injuries of the wicked . For if it were not lawfull for godly men to complain to the Magistrate , &c. there would be no measure nor no end of indignities offered unto them . And albeit we are to esteem every wrong offered unto us as an affliction laid upon us by the Lord , and are therefore to bear it patiently , & not seek to wreak our selves upon our brother , who is but the instrument or rod by whom the Lord doth correct us ; yet we are in this as in all other afflictions to use such means as the Lord doth offer unto us of deliverance out of the same , and not be like wayward children , which having taken a fall will not rise . The means which God hath appointed in this behalf is the publick authoritie of the magistrate , who is the minister of God for the good of them that do well : as for the rest , he beareth not the sword for nought , but is the minister of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an avenger unto wrath unto those that do evil , Rom. 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As , signifieth not equalitie . For as the heavens are higher then the earth , so doth his mercy excell the greatest love amongst men : as the love of the father , Matth. 7. 11. and of the mother , Isai. 49. 15. And by how much his love is greater , by so much he is the slower to wrath or revenge , Hos. 11. 9. I will not exercise my fierce wrath in destroying . Ephraim : for I am God and not man. Had our Saviour been but a man , as his Apostles were but men , although good men , he would perhaps have been as ready to call down fire from heaven upon the Samaritanes as they , Luke 9. 54. Had the Lord , who was offended , been no more mercifull towards Niniveh then the Prophet Jonah , whom they had not offended , Niniveh had been destroyed , Jonah 4. 1. Therefore equality is not here to be understood , but likenesse . For although we cannot be equall with the Lord , yet we must be like him . And as it is Matth. 5. 48. ●…e ye perfect as your heave●…ly Father i●… perfect . But our perfection consisteth in uprightnesse : And therefore although we cannot forgive and love in the like measure , yet we must in like quality , that is , in truth . So that the meaning is , We des●…e the Lord to forgive us ; for even we also unfeig●…dly forgive our brethren . Whenas therefore we do professe that we do so forgive as we desire to be forgiven , and that we desire so to be forgiven as we forgive , this teacheth us that our forgivenesse and reconciliation with our brethren should not be from the teeth outward , and by halves , but sincere & intire . Many men will speak friendly to their neighbour , when malice is in their hearts , Psal. 28. 3. and are contented that a skin should be drawn over their festred malice , making out wardly a shew of reconciliation and forgivenesse whenas inwardly they retein a secret grudge in their hearts . And again , others will say , Well , I may forgive him , but I shall never forget him , &c. But these men rather call for vengeance then mercie at Gods hands , desiring so to be forgiven as they forgive . And therefore as we desire the Lord not onely in word but also in deed and in truth to forgive us , so must we forgive our brethren that have offended us even from our hearts , Matth. 18. 35. And as we desire that the Lord would not onely forgive the punishment but also forget the fault it self and cast it into the bottom of the sea , Mich. 7. 19. so must we also forgive and forget the wrongs done unto us . So much of the words . Vses . The use which from hence ariseth is threefold , viz. of Instruction , Consolution , and Reproof . For I. those who either desire to make this prayer aright , or hope to have their prayer heard , are here taught how to behave themselves towards their brethren , namely , that they be in charity with all men , and if it be possible and as much as in them lieth to be ●…t peace ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) with all men , Rom. 12. 18. For whereas it cannot be avoided but that in this life we shall both sinne against God and offend one another , therefore our Saviour hath taught us to joyn these two together , the desiring of peace of conscience and reconciliation with God , and the seeking of outward pe●…ce and reconciliation with men . And first , he that hath offended his brother , his duty is to seek reconciliation with him before he can look for reconciliation with God : as our Saviour teacheth , Matth. 5. 23. 24. If thou bring thy gift to the ●…tar ( seeking reconciliation with God ) and there remembrest that thy brother hath ought against thee , ( that is , that thou hust offended thy brother , for which thou hast made him no satisfaction ) leave there thine offering , &c. So in the Law the Lord ord●…ined that whosoever had offended his neighbour , and came to seek reconciliation with God by offering sacrifice , he should first make his brother amends whom he had offended , the same day that he offered for his trespasse , Lev. 6. 5. and then forgivenesse is promised of the Lord , v. 7. Out of our Saviours words , Luke 17. 3 , 4. it may be gathered , that it is the duty of him that hath offended to acknowledge his fault with promise of amendment to him that is offended . And this duty ( though-very late ) was performed by Josephs brethren , Gen. 50. 17. But many when they have offended a man , they do hate him so much the more ( as Amnon did Thamar , 2. Sam. 13. 15. ) and are further from reconciliation then the party offended : Because they having deserved ill of him , as their conscience telleth them , therefore they expect ill from him , and consequently hate him . And of such the Italian proverb is true , He that offendeth will never forgive . But these men that will not forgive them whom they have offended , of all others are farthest from pardon , because they be farthest from repentance . Now let us consider how we are to behave our selves towards them that offend us . Our duty standeth on foure degrees : First , if the offense be not notorious , to take no notice of it , but to dissemble it and to passe by it . For as Solomon saith , Prov. 10. 12. Hatred stirreth up contention : but love covereth the multitude of offenses : and Prov. 19. 11. The discretion of a man maketh him slow to anger , and it is his glory to passe by an offense . Examples , in Saul , 1. Sam. 10. 27. and David , Psal. 38. 13 , 14. Our first duty therefore when we are wronged is , not to fret and fume , storm and chafe , and much lesse to proceed to brawling or blows : For , as Solomon saith , Indignation resteth in the bosome of fools , Eccles 7. 10. but he that is slow to anger is wise , Prov. 14. 29. And to moderate our anger and desire of revenge , let us consider these two things : 1. That thy brother which offendeth thee is the rod of God , &c. 2. That as thou forgivest so thou must look to be forgiven . If when thou art wronged , thou chafest , and stormest , and presently revengest thy self , when thou makest this prayer thou dost desire the Lord so to deal with thee , that is , when thou offendest presently to be revenged of thee . The second duty is , when we have been offended not to retein anger , purpose or desire of revenge , but freely and from our hearts to forgive one another , Lev. 19. 18. Rom. 12. 19. Ephes. 4. 32. Col. 3. 13. And thus we are to forgive our brother openly , if he acknowledge his fault and repent ; and that so oft as he seeketh reconciliation , though it be seven times a day , Luke 17. 3 , 4. If he do not ask forgivenesse , but rather persist in hating and wronging us , yet are we in our hearts to forgive him , and to desire his good , and to pray for his amendment , Matth. 5. 44. Unto the performance of this duty we are to be moved by these arguments : First , if we will not forgive our neighbour , the Lord will not forgive us , Matth. 6. 15. Mark 11. 25 , 26. 2. If we retein anger and desire of revenge , with what face can we pray unto the Lord to forgive us our great debts , that will not for his sake remit those pettie debts of our brother ? And to this purpose notable is that saying of the sonne of Sirach , Ecclus 28. 1 , 2 , 3 , 4 , 5. He that revengeth shall find vengeance from the Lord , and he will surely keep his sinnes in remembrance . Forgive thy neighbour the hurt that he hath done unto thee , so shall thy sinnis also be forgiven when thou pr●…est . One man beareth hatred against another , and doth he seek p●…rdon from the Lord ? He sheweth no mercy to a man which is like himself , and doth he ask forgivenesse of his own sinnes ? If he that is but flesh nourish hatred , who will intreat for pardon of his sinnes ? Therefore Paul exhorteth us to pray , lifting up pure hands without anger , 1. Tim. 2. 8. and Peter signifieth that anger interrupteth this exercise of prayer , 1. Pet. 3. 7. 3. If we do not forgive our brother , in making this prayer we desire that the Lord would execute his vengeance upon us rather then crave forgivenesse , &c. For this cause , as Augustine exhorteth , we are above all other sinnes to lay aside anger and hatred when we come to pray . For this prayer obteineth pardon for other sinnes ; but for this sinne it doth not , but rather pulleth down vengeance upon him that desireth revenge . As for those reasons which we pretend for our anger , hatred , and desire of revenge , they are most vain , especially if we compare the debts of our brethren to us with those which we desire to be forgiven of the Lord. For some will alledge , The offenses which he hath committed against me are great , and I cannot put them up . But they are nothing to those sinnes which thou hast committed against God. 2. Yea , but he hath touched my good name . And thou by thy sinnes hast dishonoured God , and hast caused his holy name to be blasphemed . 3. Yea , but he is mine inferiour , &c. And what art thou to God ? 4. Yea , but the offenses which he hath committed against me are ma●…y , and he never maketh an end of doing me wrong . But nothing so many as thy sinnes are against God : neither dost thou put an end to thy sinning . 5. Yea , but I have deserved well of him . But not so well as God hath deserved of thee . 6. Yea , but I have sought to win him with kindnesse . And hath not the Lord by his mercies invited thee to repentance ? 7. Yea , but he hath been often admonished of his fault . Not fo oft as thou . Furthermore , as thy brother offendeth against thee , so for the most part thou offendest against him , either by giving him occasion of evil , or by anger and impatience conceived against him : therefore the debt being mutuall , thou shouldst be ready to strike off thine own debt by pardoning of him . And although perhaps thou hast not deserved so ill of him , yet thou hast deserved worse of the Lord , who by him as his instrument correcteth thee : and therefore must ●…ay , as Mich. 7. 9. I have sinned , and therefore I will bear the anger of the Lord. The third degree is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , forgetfulnesse ; That we should not onely forgive but also forget the offenses done against us , as we desire that the Lord would forget the sinnes which we have committed against him . And therefore this art of oblivion , which Themistocles wished , we are to beg of the Lord. The fourth is , by Christian ●…harity to labour to win him , and to overcome evil with goodnesse , Rom. 12. 21. And this love must be exercised 1. by doing good to him that hath deserved ill , Psal. 25. 21 , 22. for thereby also we shall resemble the goodnesse of the Lord , who although he hath been diversly offended , yet first seeketh reconciliation with us . 2. in commending them to God in our prayers , Matth. 5. 44. II. The second use is consolation to them who are ready to forgive the offenses of their brethren : For if we do forgive , we may be assured that we are forgiven , Matth. 6. 14. If ye forgive men their trespasses , your heavenly Father will forgive you . For which cause our Saviour . Christ pronounceth the mercifull to be blessed , because they shall obtein mercy , Matth. 5. 7. And undoubtedly the true love of our brother for Gods cause , which is especially to be seen in forgiving offenses , is an evident argument of the love of God. The love of God is a fruit of faith ; for we love him because we are perswaded that he loved us first : and where faith is there is justification and remission of sinnes by imputation of Christs righteousnesse apprehended by faith . III. The last use is a reproof of those which using this prayer notwithstanding retein hatred against their brother or purpose of revenge . And they are to be reproved both for their hypocrisie and folly : their hypocrisie ; because they not forgiving their neighbours but reteining malice against them , are not ashamed to lie unto the Lord , saying , For even we also forgive , &c. Their folly ; because using this prayer , Forgive us as we forgive , not forgiving but purposing and desiring revenge , in stead of craving pardon they desire God to be revenged on them for their sinnes , as they desire to be revenged on their neighbour . Of both which hypocrisie and folly our lustie gallants , especially our chevaliers and hacksters , are guilty : who think it the greatest disparagement that may be ( which the holy Ghost esteemeth to be the glory of a man ) to put up an injury ; and therefore will die upon a man rather then suffer the least offense unrevenged . But these men must know , that not onely they are carnall men and remain in their sinnes , but also that in seeking private revenge they are satanicall and devilish . And therefore when Abishai stirred up David to revenge himselfe upon Shimei , David answered , What have I to do with you , ye sonnes of Zeruiah , that ye are this day to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in stead of Satan , 2. Sam. 19. 22. to teach us that they are inspired of Satan that breathe after revenge . Yea , but , saith one , I know how to avoid both this hypocrisie and folly , and yet I will be even with mine enemie too . For either I will leave out this petition , or use some other sorm of prayer where this clause is not , or else I will not pray at all . Yea , but the sentence of our Saviour , whether we use these words or no , standeth sure ; If ye forgive not men their trespasses , neither will your heavenly Father forgive you your trespasses , Matth. 6. 5. & 18. 33. and therefore those that use such shifts do but mock God and deceive themselves . Remember the parable , Matth. 18. and the saying of Tertullian , Quid est ad pacem Dei accedere sine pace ? ad remissionem debitorum cum retentione injuriarum ? Quomodo placabit patrem iratus in fratrem ? &c. What is it to come unto God to seek peace without peace ? for remission of our debts with retention of wrongs ? How shall he please the Father that is angry with his brother ? Vers. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lead us not into temptation ; but deliver us from evil . OF the order of this petition and the coupling it with the former I have spoken before . For whereas in the former we begged the grace of justification and remission of sinnes , in this we crave the grace of sanctification and the spirit of fortitude whereby we may prevent sinne , and be enabled to resist the tentations of the devil , flesh and the world provoking us unto sinne . In the former we asked freedome from the guilt of sinne : In this we crave deliverance from the evil and corruption of sinne , and strength against tentations alluring us thereunto . But as touching the order we are taught to ask first justification & freedome from the guilt of sinne , and then sanctification and freedome from committing sinne ; because justification in order of nature goeth before sanctification . And as touching the coupling of this with the former , signified in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And , we are taught this dutie , That as we are to desire freedome from the guilt of sinne , so we should be desirous & carefull to forsake and prevent sinne , and to avoid the occasions thereof . Forsaking of sinne is a companion of the forgivenesse of sinne : And whosoever hath faith and believeth the forgivenesse of sinne , hath also a care to prevent sinne , and an endeavour to resist it and the provocations thereof . Art thou washed from sinne ? take heed thou be not again defiled therewith : As the Spouse saith in the Canticles , chap 5. 3. I have washed my feet ; how should I again defile them ? Hath Christ justified and freed thee from the curse of thy sinne ? stand fast in this liberty which Christ hath purchased for thee , and be not again intangled in this yoke of bondage , Gal. 5. 1. For he that committeth sinne is a servant of sinne . Far be it from us to abuse this liberty as an occasion to the flesh , Gal. 5. 13. as though being freed from sinne we might sinne more freely . No , we are taught the contrary 1. Pet. 2. 24. Luke 1. 74. Neither may we think , as secure men do , that because we are perswaded that our sinnes are forgiven by Christ we are safe from sinne and need not fear the allurements thereof , and therefore not stand upon our watch and ward , but live in security . For tentation unto sinne is a consequent of remission of sinne : Whom the Lord loveth the devil hateth : whom the Lord draweth unto himself and pulleth into the kingdome of grace , him the devil laboureth to pluck back again by all means . Therefore if a man be not tempted at all , it is a fearfull signe that the strong man possesseth still his hold , because all is in quiet : Whereas contrariwise , to be troubled with tentations , is an argument of Gods favour , if also we have grace to resist them . Satan fighteth not with those that be under his bondage and fight as it were in his camp ; but those that are souldiers under the banner of Christ , they must look to be assaulted . They that be true members of the militant Church must acknowledge their whole life to be a spirituall warfare , wherein they are daily to fight against the assaults of Satan , the corruption of their own flesh , and allurements of the world . Such as are Christs , Satan desireth to winnow and to sift them as wheat , Luke 2. 31. to such he sendeth his messenger to buffet them , 2. Cor. 12. 7. Our Saviour therefore knowing his faithfull servants whom he loveth to be most subject to tentation , in this place teacheth them to use this prayer ; and elsewhere commandeth them to watch and pray that they enter not into tentation , Mark 14. 38. The necessitie of which prayer is further to be enforced by consideration of our enemies likenesse to overcome , and our own weaknesse to withstand . Sinne is deceitfull , Heb. 3. 13. The flesh continually sendeth forth concupiscences which sight against souls , 1. Pet. 2. The law of the members carrieth captive to sinne , Rom. 7. The things which we desire in the world are so many baits of the devil to allure us unto sinne . The bad examples of other men are so many stumbling-blocks whereat we stumble & fall . The devil , very cunning , powerfull , malitious , diligent . For his craft he is called the old serpent , cunningly using our own corruptions and inclinations , the baits of the world , and examples to intangle us . For his power he is called the prince and the God of this world , John 12. 31. 2. Cor. 4. For his malice he is called Satan . For his diligence he is said to traverse the earth , Job . 1. 7. and as Peter saith , to go about as a roring lion , &c. 1. Epist. 5. 8. As for us , we are prone to sinne , naturally drinking in sinne like water , Job . 15. 16. and weak to resist . And therefore seeing our fight is not with flesh and bloud , but with principalities and powers , with worldly governours of the darknesse of this world , with spirituall wickednesse in high places , therefore we are to stand upon our guard , to take unto us the armour of God , and especially by prayer to flee unto the Lord , that he would establish us by his free Spirit , that we may be able to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against the artificiall and cunning assaults of the devil , Ephes. 6. 11 , 12 , &c. But let us come unto the words : Wherein the petition is first propounded , and afterwards expounded . For when we desire that the Lord would not lead us into tentation , we do not desire not to be tempted , but when we are tempted to be delivered from evil , that we quail not in the tentation . And so our Saviour prayeth John 17. 15. I do not pray that thou shouldst take them out of the world , but that thou wouldst keep them from evil . Therefore these two branches are not to be distinguished into two petitions , as the adversative particle But sheweth . For he doth not say , Lead us not into tentation ; and deliver us from evil ; but thus , Lead us not into tentation ; but deliver us from evil ; in the former part setting down our request negatively , in the latter affirmatively : as if we should say , O Lord , do not thou give us over to the tempter , nor leave us to our selves ; but with tentation give an issue , that we be not overcome in the tentation , but preserved and delivered from evil . But we are first to expound the words severally , and then from thence to inferre the uses . Two sorts of temptations . Temptations are of two sorts ; 1. Probations ; 2. Provocations to evil . 1. Probations and trialls : And so men sometimes do tempt , and sometimes God. Men ; as when one friend , to try the good will of another , asketh some benefit which he meaneth not to take : or when a man , to try the fidelity of his servant , either droppeth some money in his way , or biddeth him do some difficult things which he would not have him to do , &c. God trieth men , either that his graces may appear to his glory and their good ; or their infirmities may appear , that they may be humbled & more seriously turn unto him , Deut. 8. 2 , 16. And these trialls of God are either of the right hand or of the left . The former are his temporall blessings , which he bestoweth upon men many times to try their thankfulnesse , humility , obedience , charity , affiance in God ; or the contrary . Exod. 16. 4. when the people wanted food , the Lord sent them food from heaven to tempt or to prove them whether they ●…ould walk in his law ●…r no. If men which are in prosperity would consider that the Lord bestoweth his blessings upon them thereby to try them ▪ that they should shew what manner of men they are , doubtlesse this meditation would be profitable , partly to bewray their wants unto them , partly to incite them to labour to approve themselves to the Lord , that proveth them . Prove therefore and examine thy self : God hath bestowed these blessings upon thee , so many , so great : Hast thou been thankfull to God the giver ? hath not thine heart been lift up with pride ? hast thou been carefull to please him that hath been so gracious unto thee ? or hast thou been displeased with thy self when thou hast offended so good a God ? hast thou been ready to expose those gifts which thou hast to the glory of God and relief of thy brethren ? hast thou not trusted in thy riches and thine own means more then in the providence and blessing of God ? If in these respects thou hast been wanting , then by these trialls God would let thee see what thou art , that thou mayest be humbled before him , and mayest truly labour to approve thy self unto him by thy thankfulnesse , humility , obedience , charity , affiance reposed in him , &c. The trialls of the left hand are such as crosse our desires : as first , when the Lord commandeth such things as we are loth to do . So he tempted Abraham , Gen. 22. 1. Secondly , when he exerciseth us with afflictions which are hard for flesh and bloud to bear . So Job was tempted ; and so the godly in all ages . And therefore afflictions are called tentations , Jam. 1. 2. 1. Pet. 1. 7. laid upon them of God to try their faith , and their patience , their obedience , and their love , &c. and are therefore called trialls of faith , Jam. 1. 3. Revel . 2. 10. The devil shall cast some of you into prison , that ye may be tried . Ecclus 27. 5. The fornace proveth the p●…tters vessel : so d●… tentations try mens thoughts , Pro. 17. 3. And as by winnowing the wheat is tried and severed from the chaff , so is the sound Christian from the hypocrite by affliction . Hath the Lord therefore laid any crosse upon thee ? consider that he hath done it to try thee . Examine therefore thy self if the Lord hath let thee see thine own weaknesse : let the sight thereof humble thee , and make thee more carefull for the time to come , and labour to approve thy self unto the Lord by thy humble , patient , thankfull and chearfull bearing of the crosse . For as James saith , chap. 1. 12. Blessed is the man that indureth temptation : For when he shall be found approved , he shall receive the crown of life which God hath promised to them that love him . Thirdly , thus God also trieth his servants by suffering heresies , and permitting the wicked to live among them : 1. Cor. 11. 19. There must be heresies , that they which are approved may be known , Deut. 13. 3. Jud. 2. 22. Seeing therefore all these trialls of God are for our good , Deut. 8. 16. we are not to pray that we may not be tried , but rather contrariwise , that we may be tried , and being tried may be found approved , Psal. 26. 2. and 139. 23. Temptations which be for evil are either provocations unto evil , and therefore evil ; or punishments of evil , and therefore just . In the former sense tentation is the provocation of a man unto evil : And that proceedeth from one of these three fountains , the Flesh , the World , the Devil . 1. As touching the flesh , James saith chap. 1. 13 , 14. Let no man say that is tempted , I am tempted of God : for God cannot be tempted with evil ; neither tempteth he any man ( namely , to evil . ) But every man is tempted , when he is drawn away by his own concupiscence and is enticed , Matth. 15. 19. Out of the heart proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , evil reasonings , or thoughts . 2. The world is said to tempt , either in respect of men in the world , or worldly things . Men tempt to evil , either of punishment ; as when by captious questions they seek to bring a man into danger : which Christ calleth tempting , Matth. 22. 18. Or else to evil of sinne : and that either they do by counsel and allurement , as Jonadab did Amnon , 2. Sam. 13. 5. Achitophel , Absalom , 2. Sam. 16. 21. Or example , by words , or deeds . By words alluring : so did Josephs mistresse , Gen. 39. 7 , 12. the harlot , Prov. 7. 13 , &c. and 1. 10 , 14. So by entising words Jezebel tempted Ahab , 1. Kings 21. 7. 25. By example . A sinne committed in the notice of another is committed against him , and destroyeth him as much as in the offender lieth . For as Augustine saith , As he that lusteth after a woman hath committed adultery with her though she remain undefiled , so &c. For every sin committed in the notice of our brother is a scandal provoking him to the like ; yea and , as the Apostle saith , destroying of our brother for whom Christ died , Rom. 14. 15. 1. Cor. 8. 11. Where by the way men must note , that those who provoke others to sinne are in that action the very instruments of Satan : and therefore are worthy to be enterteined as Christ did Peter , Matth. 16. 22 , 23. Avaunt , Satan ; for thou art a scandal unto me : or as David did Abishai tempting him to revenge , What have I to do with you , ye sonnes of Zeruiah , that ye are in stead of Satan unto me this day ? 2. Sam. 19. 22. The things in the world whereby men are tempted are either the desires or the terrours of the world : For sometime the world allureth unto evil by promising good things , sometimes terrifieth from good by threatning evil things . The desires of the world , that is , the things desired in the world , ( as in generall , peace and prosperity ; in particular , pleasure , profit , preferment , and glory in the world ) are many times so many baits of sinne , and snares of Satan : baits , in respect of the getting ; and snares , in respect of the using of them . For sinne , being in it self ugly and fearfull if it should come in its own likenesse , being the hook of the devil , therefore it is covered with the shew sometimes of pleasure , sometimes of profit , sometimes of preferment , sometimes of glory , as with a bait , that the voluptuous man with desire of pleasure , the covetous man by coveting after profit , the ambitious man by gaping after preferment might swallow the hook of the devil to their perdition . Men had therefore need to look unto the means of getting their desires : for when they cannot be got but by sinne , they are the baits of the devil . In respect of using , they are snares of the devil , whenas mens minds & hearts are intangled with them so as they cannot mind or affect heavenly things . If they be called to the worship of God and means of their salvation , they have their worldly excuses , as those in the Gospel , Luke 14. 18. If they come to the worship of God , if they heare the word , if they call upon God by prayer , their heart notwithstanding goeth a whoring after their worldly desires , whereby they are so fettered as that they cannot freely set their hearts and minds on better things . Men had therefore need to take heed unto themselves , that they use the world as though they used it not ; that they possesse the things of the world , and be not possessed of them : For if once they set their ●…earts upon them , and be wholly addicted unto them , they fall into tentation and snares of the devil ▪ ●…nd into many foolish and noysome lusts , which dr●…wn ●…en in perdition and destruction , 1. Tim. 6. 9. As the good things in the world are many times baits and snares to allure men to evil , and to entangle them therewith ; so the evils and crosses which be in the world are many times terrours to scare and terrifie men from God. If thou embrace godlinesse and sincerely professe the truth , then , saith the world , thou shalt not onely bereave thy self of that pleasure , profit and preferm●…t which thou mightest have enjoyed , but thou shalt live i●… misery , in want , disgrace and contempt ; ●…y , it may s●… be that thou shalt lose thy goo●… and hazard thy life . Thus by all●…rements on the one side and terrours on the other side many men are tempted with Demas to forsake God , and to embrace this present world . But we must be carefull to make Moses his choise , Heb. 11. 14 , 15 , 16. remembring that this life is but a moment in respect of immortality , and therefore that it is not onely mere folly but extreme madnesse to hazard , nay indeed to lose , the eternall fruition of God and all happinesse in heaven for the momentany fr●…ition of sinne in this world . The de●…ires of the world are but vanities in comparison of heavenly blessings . The crosses and terrours of the world are not worthy of the glory that shall be revealed . And so much of the tentations of the world : Which in respect of the men , who are the instruments of the devil , tempteth instrumentally ; in respect of the things , which either are the baits and snares of the devil to allure to evil , or the bug-bears of the devil to terrifie from good , it tempteth ( if I may so speak ) objectively or occasionally , ministring the objects to the flesh or the devil : which two tempt to evil efficienter , as the efficients . 3. But now we are to speak of the tentations of the devil , who is the principall tempter unto evil ; and is therefore called the tempter , 1. Thess. 3. 5. Matth. 4. 3. Now his tentations may diversly be distinguished . I. That they are either immediate or mediate : Immediate , when he casteth a wicked thought or concupiscence , as it were a fiery dart , into the mind or heart of man : And such are called the suggestions of the devil : Which if they be not admitted , but resisted and presently nipped in the head and extinguished as a spark cast into water , they hurt us not ; but if once they being enterteined do take hold on us , they will both infect and inflame us , John 13. 2. But for the most part he dealeth by means , using either as his instruments sometimes the flesh , that is , man 's own corruption ; and sometimes also the mediation of other men , as once he did the serpent ; or else , as occasions and objects , the desires and terrours of the world . The chief help and instrument of the devil is the flesh , that is , a mans own corruption ; by which he hath all the advantage he hath against us . The flesh is as it were the devils bawd , prostituting the soul to his tentations , and betraying us into the hands of the devil . And as he knoweth in generall our pronenesse to sinne , by which he taketh advantage against us , so he observeth and by observation acquainteth himself with the particular inclinations , humours and dispositions of men , following and fitting them in their humours , and by all means egging them on to the extremities of those things whereunto they are themselves inclined : And thus he worketh effectually in the hearts of men , carrying them captive to the obedience of his will. 2. He useth other men as his instruments ; sometimes friends , sometimes foes . Friends ; So he used Jobs wife and friends to tempt him to despair ; Peter , to disswade Christ from the work of our redemption ; Abishai , to tempt David unto revenge ; Jezebel , to egge on Ahab to all wickednesse . Sometimes he useth foes : As when they are incensed by them unto anger , malice , and desire of revenge . For these are the works of the devil ; and he that yieldeth to these things , giveth place to the devil , Ephes. 4. 27. So Shimei was the instrument of the devil , and his tongue set on fire from hell , Jam. 3. 6. set on work by Satan , to provoke David to impatience and sinne . 3. Sometimes he useth ( as hath been said ) the desires of the world as his baits and snares ; therein cunningly fitting the severall humours of men , by offering the bait of pleasure to the voluptuous , of profit to the covetous , of preferment to the ambitious , of honour and renown to the vainglorious . Thus ( although in vain ) he assaulted Christ , Matth. 4. Sometimes by threatning future dangers and crosses , he setteth upon the weak and inconstant . Sometimes by aggravating the present troubles , either in respect of the greatnesse , or the length , or something extraordinary in them , or by comparisons with others , to move them to impatience , or to bring them to despair . II. The tentations of the devil serve either to overthrow mens ●…aith or obedience : Their faith ; partly by infecting their judgements with errours , partly by casting doubts into their mind ; or contrariwise causing them to presume . First , That he may infect men with errours , he is many times a lying spirit in the mouthes of those that take upon them to be teachers of others . Secondly , he useth to cast doubts into mens minds concerning Gods love towards them , concerning their election , justification , and salvation . And his especiall motives hereunto are 1. the calamities of this life ; 2. the conscience of sinne . As touching the former , It is the usuall practice of the devil to perswade men being in affliction that they are not in Gods favour , either in respect of their continuance , or greatnesse , or by comparison of their distressed estate with the prosperity of others . This was the main argument that the devil used to assail the faith of Job with by his wife and friends , That because he was so greivously afflicted he was not the friend of God but an hypocrite : and this assault made him sometimes to stagg●…r , 13. 24. Why hidest thou thy face from me , and esteemest me as thine enemie ? So David , Psal. 22. 1. My God , my God , why hast thou for saken me●… But this tentation is the most effectuall when comparison is made with others , Psal. 73. 12 , 13. Jer 12. 1. And although reply be made , that the Lord many times doth greivously asflict his own children , he will alledge that never any was so afflicted either for the length or for the greatnesse , &c. The second motive is conscience of sinne committed . For the devil , that extenuateth a sinne when it is to be committed , making of a mountain a mole-hill ; when it is committed , he will aggravate the same , and of a mole-hill make a mountain , perswading a man that his sinne is greater then may be forgiven , as we see in Cain and Judas . On the other side , he tempteth men to vain presumption , that it may occupie the room of faith : As when he bringeth mere naturall men into a conceit of themselves that they have a good faith to God , that they love him with all their hearts , that they are highly in Gods favour ; First , by flattering them in their ignorance and blindnesse . For the more ignorant and sottish a man is in Christianity , the greater conceit commonly he hath of himself . Secondly , by making them please themselves in the performance of some outward works ; wherein Popish devotion consisteth , Mich. 6. 6. Luke 18. 12. Thirdly , by comparing themselves with others that be notorious sinners , Luke 18. 11. Fourthly , by letting them see the falls of others that seem forward professours , he maketh them please themselves in their ignorance and security ; as if all profession of religion were but hypocrisie , and they in the onely way . Fifthly , by consideration of their great prosperity which , as Solomon saith , slayeth fools , Prov. 1. 32. The tentations of Satan touching obedience serve either to withdraw men from good or to draw them to evil . Of the former there be so many examples as there are duties to be performed : As namely , in the duties of piety and of Gods worship ; as 1. Hearing of the word : Either he keepeth men from coming to heare ; or when they are come , he withdraweth away their minds by putting other matters into their heads ; or when they have heard , he stealeth away the seed of Gods word out of their hearts , or by the allurements of the world choketh it . 2. Prayer : Either he keepeth men from prayer , saying as Job 12. 15. What will it profit us to call upon him ? or if they do , he laboureth by all means to withdraw their minds from that heavenly exercise , by suggesting other ( and for the most part worldly ) cogitations . 3. As touching the sacrament ; Either he nourisheth men in hatred , &c. that they are unfit to come ; or when they do come , in stead of examining and looking into themselves , they busie themselves in looking into the sufficiencie of the minister , examining the worthynesse of other receivers , or prying into their behaviours , whether they sit or kneel , or how they behave themselves . Of the latter sort there be so many examples as there are sinnes forbidden : Whereunto he sometimes provoketh men by suggestion ; as he did David , 1. Chron. 21. 7. to number the people ; and Judas , to betray his Master ▪ John 13. 2. Sometimes allureth by desires of the world , which are his baits ; Sometimes inticeth by the counsel or example of others , which are his instruments ; Sometimes and most ordinarily abuseth a mans own corruption , which is his bawd ; Sometimes he draweth thereunto as a means to escape danger , as an evasion out of trouble , &c. So foolish are ▪ men that they can be perswaded by the devil to seek an issue out of some bodily trouble or danger with the hazard of their souls . Sometimes he clotheth sinne with the cloke of vertue . So much breifly shall serve to have spoken of tentations as they are provocations to evil . Against which we pray not that we be not tempted ; but , that the Lord would not in his fierce wrath for a punishment of our sinne lead us into tentation , nor give us over to our own concupiscences to be hardned in sinne , or to the world to be carried away with the desires thereof , or to the devil to be overcome in tentation & to be carried away captive to the performance of his will. For howsoever men willingly run into these tentations , as the beast goeth chearfully to the slaughter ; yet there can be no greater judgement inflicted upon a man in this life then to be given over to his own lusts or to the allurements of the world or tentations of the devil . Now this giving over men in tentation is that which our Saviour calleth leading into tentation : Of which we are now to speak . Lead us not into , or rather , bring or carrie us not into , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where first we must note the person to whom we speak ; & secondly the thing against which we pray . The person ; D●… not thou lead us . Which when some have considered they have chosen rather to read thus , And do not thou permit or suffer us to be led into tentation . But we must not teach our Saviour to speak ; but rather with humilitie learn the true meaning of his speech . Yea but , say they , this prayer is superfluous : For God tempteth no man , as James saith , chap. 1. 13. It is one thing to tempt , and another thing to lead into tentation : as it is one thing to execute punishment on an evil-doer ; and another , to deliver him over to an executioner : the one is the act of the judge ; the other of the hangman . Yea , but we must understand this of permission onely , or else we shall make God the authour of sinne . God doth not onely permit men to be tempted but also leadeth into tentation . The like phrases are usuall in the Scriptures : Exod. 7. 3. Indur●…vit ●…r Phar●…onis , he ha●…dened 〈◊〉 heart . Isai. 63. 17. O Lord , why hast thou ●…ade ●…s ●…rre fr●… thy ●…ayes , ●…nd harden●…d our heart from thy fear ? Rom. 1. 24 , 26 , 28. 2. Thess. 2. 11. God shall send them strong del●…sion . All which words ●…o signifie not onely a permission but also a work of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet notwithstanding he is not the authour of sinne . In every tentation , even unto evil , God hath an hand : And the same tentation which proceede●…h from Satan or our own corruption may also be said to come from God. But in the same tent●…tion we are to distinguish the work of God , which is good ; from the work of the flesh or of the devil , which is evil . As it cometh from God , it is either a triall or a chastisement , which are works of mercy ; or a punishment , which is a work of justice : But as it cometh from Satan or the flesh , it is a provocation unto evil , and therefore a ●…inne . Such is the wisdome and goodnesse of the Lord , that he knoweth by evil instruments to effect his own good work . The tentation of Job proceeded from God and from Satan . God by that means tried his patience ; the devil provoked him to impatience and despair . When David numbred the people , it is said that God moved him so to do , 2. Sam. 24. 1. and Satan provoked him to number the people , 1. Chron. 21. 1. Gods work was a chastisement of David , and punishment of the people ; Satans work , an incitation to sinne . When Pharaoh deteined the people of Israel , it is said that God hardned his heart , and that Pharaoh hardned his heart , Exod. 8. 15 , 32. and 9. 34. As it came from God , it was a punishment ; as from himself , a fruit of his own flesh , and so a sinne . Again , we must further distinguish betwixt the tentation of God , and of the flesh and the devil . The flesh , when it tempteth , sendeth forth evil concupiscences , which allure men to evil and withdraw from God , Jam. 1. 14. The devil , when he tempteth , casteth into mens minds , either by himself or by means , ill motions and suggestions . God doth not instill into mens minds ill motions ; as the devil and the flesh do : But he is said to tempt in these respects : 1. By offering the occasion or the object of sinne for our triall ; howsoever we through our own corruption or instigation of Satan take occasion by the triall of sinning : 2. By withholding and withdrawing his grace , which he is not bound to vouchsafe unto any , but in justice might deny to all : 3. By giving them over either to their own lusts or to the tentations of the devil , who is his executioner , as a just punishment of their former sinnes . And in this sense God is said to harden mens hearts : not that he maketh them of soft hard , but , being hard already , giveth them over to their own corruptions and the tentations of Satan further to be hardned ; which hardnesse they further gather to themselves , willingly committing sinne with greedinesse . Now this the Lord may do most justly : For when men have hardned themselves , what should bind God to soften them ? He hath mercy on whom he will , by softning them : and whom he will not have mercy on , them in justice he hardneth . And who shall constrain him to shew mercy in softning where in justice he may harden ? This must teach us , 1. not to dispute with God , but to justifie him in all his judgements , which in justice he might exercise upon all , howsoever in mercy he spareth some : and 2. to be thankfull unto him for vouchsafing us to be in the number of those whom in mercy he so softeneth , when in justice he might have hardned us . Thus we see in what sense the Lord is said to lead men into tentation : not that he suffereth them onely to be led ; but also that he giveth them over to be tempted , and in the tentation to take the foil . 2. Whereas our Saviour teacheth us thus to pray , That the Lord would not lead us into tentation , we gather this consolation , That howsoever we are assaulted continually by the flesh , the world , and the devil , yet we shall not be overcome except the Lord himself lead us into tentation . Satan goeth about continually like a roring lion , seeking whom he may devoure : but he cannot tempt , except it please God to bring us upon the stage , as he did Job : nor in tempting overcome us , unlesse the Lord give us over into his hands . For he that is in us is greater then he that is in the world , 1. John 4. 4. And if we be born of God , the evil one shall not touch us to hurt us , 1. John 5. 18. The devil desireth to sift and to winnow us as wheat : but our Saviour hath prayed for those that believe in him , that our faith may not fail , Luke 22. 32. The devils could not enter into the herd of swine without speciall leave . Neither could Satan touch the cattel of Job untill he had commission from God : and further then his tedder he cannot go . Seeing therefore in all tentations the Lord ruleth the action and overruleth the tempter , our duty is , in all tentations to flee unto him , praying that he will not lead us into tentation . So much of the person to whom we make this request . Let us now consider the thing against which we pray : That we be not led into tentation . Our Saviour doth not teach us to pray that we be not tempted at all : For it is not an evil thing , to be tempted , simply ; but rather to the children of God a good and a necessary thing . James biddeth the faithfull rejoyce when they fall into tentations , Jam. 1. 2. He that is not tempted , saith the sonne of Sirach , he knoweth but a little , 34. 10. and as Augustine , No man knoweth himself unlesse he be tempted . Besides , we are not souldiers under the banner of Christ , unlesse we fight with the flesh , the world , and the devil : and we fight not with them , unlesse we be tempted of them : neither must we look to be crowned , unlesse first we strive . Nay , if we be not tempted , it is a signe that he needeth not assault us . Lastly , all tentations turn to the good of those that love the Lord , Rom. 8. serving either to humble them by the sight of their weaknesse , 2. Cor. 12. 9. or to prevent sinne in them , making them more wary and circumspect for the time to come ; or to manifest Gods graces in them , that they may be found approved , and so become happy : For as James saith , chap. 1. 12. Blessed is the man that endureth tentation : for when he shall be found approved he shall receive the crown of life , which the Lord hath promised to those that love him . We do not therefore pray that we be not tempted , but , that we be not led into tentation ; that is , That when we are tempted the Lord would not leave us unto our selves , nor give us over to the tempter , nor suffer us to be overcome in the tentation , nor to be tempted above our power : but that it would please him to stablish us by his free spirit , and minister strength unto us , giving with the tentations an issue , that we may bear them . And so our Saviour expoundeth himself in the words following , But deliver us from evil : Which , as hath been said , are the exposition of the former . Tertullian , Clausula h●…c interpretatur quid sit , Nè nos inducas in tentationem , hoc est , sed erue nos a malo , This clause interpreteth what this is , Lead us not in●… tentati●… , that is , b●… deliver us from evil . By evil we are to understand all the enemies of our salvation ; the flesh , world , and devil , sinne and hell , and all punishments of sinne ; but especially the devil , who in the Scriptures is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the evil one . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deliver , signifieth two things : 1. To keep and preserve , to protect and defend from evil , that we fall not into it . In which sense Christ is said to deliver us from the wrath which is to come , 1. Thess. 1. 10. And our Saviour making the same prayer , useth in stead of this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keep or preserve , John 17. 13. 2. Cor. 1. 10. Which argueth , that of our selves we lie open and naked to our spirituall enemies , unlesse it please the Lord to keep and to protect us from them . 2. It signifieth to deliver , and as it were to pull us out of the hands , that is , power , of our spirituall enemies : as the word is used , Luke 1. 74. Ma●…th . 27. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let him deliver him . Rom. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who will deliver me ? 2. Tim. 4. 17 , 18. Which teacheth us , 1. that naturally we are in subjection to our spirituall enemies ; 2. that it is not in our power to free our selves out of this bondage ; but it is the mercifull work of the Lord , of whom we are the therefore taug●…t to crave deliverance . This deliverance which we crave is either inc●…oate in this life or perfect in the life to come : both by Christ ; Luke 1. 74. Duties in prayer . I. To pray against tentation , Luke 22. 40. 2. Cor. 12. 8. to escape it . II. To pray in fervencie and faith . Wants to be bewailed . I. The malice and power of our spirituall enemies that fight against us , Ephes. 6. 12. The flesh sending forth concupiscences which fight against the soul ; the law of our members carrying us captive unto sinne : The world by her enticements alluring unto evil , and carrying us out of the way , 1. Cor. 7. 31. by her terrours terrifying from good , by bad example seducing us : The devil our mortall enemie , going about like a roring lion , seeking whom he may devoure , 1. Pet. 5. 8. II. Our weaknesse to resist ; our negligence in not preparing and arming our selves against tentations , but rather by idlenesse and securitie sweeping and preparing a room for the tempter , Luke 11. 25. III. Our pronenesse to sinne , our quailing in tentations , our running into tentations , and seeking baits of sinne . IV. Our subjection to sinne and Satan , Rom. 7. 14. and exhibition of our members as instruments to the tempter . V. The evil of sinne with which we are corrupted , and the evil of punishment which we have deserved . VI. Our inability in our selves to free us from these evils . Contrary graces to be desired . In sense of which wants we are with fervencie to crave the contrarie graces : Which we are to distinguish according to the former distinctions of tentations and evils from which we desire to be preserved and delivered . And first for the tentations of God or trials ; we do not pray against them , but rather for them , I. That the Lord would trie us , Psal. 26. 2. and 139. 23. and II. That when he doth prove us , we may be approved ; or if it please him by the tentation to discover unto us our weaknesse , he would turn it to our good , Deut. 8. 16. that both in respect of our former weaknesse we may be humbled , and for the time to come be made more circumspect . But as touching those tentations which are provocations unto evil ; we pray against them , I. in generall , That our hearts may not be inclined to any evil , Psal. 141. 4. and therefore that the Lord would neither give us over to the tempter to be overcome , nor suffer us to be tempted above our power , neither leave us to our selves and forsake us in the tentation , but that it would please him to stablish us by his free spirit , Psal. 51. 14. and assist us with his grace ( which will be sufficient for us , 2. Cor. 12. 9. that being confirmed and strengthened by him , 1. Pet. 5. 10. we may not fall away in the time of tentation , Luke 8. 13. but may be able to withstand our enemies in the evil day , and having finished all things may stand fast , Ephes. 6. 13. being kept by his power through faith unto salvation , 1. Pet. 1. 5. And II. more specially , 1. against the tentations of the flesh we are to pray , That howsoever sinne dwel in us , yet it may not reigne in our mortall body , that we should obey it in the lusts thereof , or give our members as weapons of unrighteousnesse unto sinne , Rom. 6. 12 , 13. And especially , That he would not punish our sinne with sinne , giving us over to our own lusts , Psal. 81. 13. Rom. 1. 24. or to the hardnesse of our own hearts , Ephes. 4. 18. or to a reprobate mind , Rom. 1. 28. to commit sinne with greedinesse . But contrariwise , That he will give unto us his sanctifying spirit , not onely to fight against the flesh , but also to mortifie our ●…rthly members , Col. 3. 5. as our inordinate affections and evil concupiscence ; and to crucifie the flesh with the lusts thereof , Gal. 5. 24. and that being renewed by his spirit , we may no longer be carnall men but spirituall , walking not after the flesh but after the spirit , Rom. 8. 1. 2. As touching the world ; We also pray , That we may not be carried away with the world or overcome thereby , but that by faith we may overcome the world , 1. John 5. 4. And whereas the world is said to tempt in respect either of the men or the things in the world : and whereas the men tempt either to evil of punishment and danger by captious questions , or to evil of sinne ; either by bad speeches , inticing , incensing , counselling ; or lewd examples : We therefore against their captions desire the spirit of wisdome , that we be not insnared ; and against their offenses and scandals either in word or deed , constancy & perseverance , that we do not stumble or fall , nor be conformed to the world , Rom. 12. 2. As for the things of the world , they are either the desires thereof , or the terrours and crosses . In respect of the desires of the world , which are the lust of the flesh , the lust of the eyes , and the pride of life , 1. John 2. 16. the world is said especially to tempt ; they being the baits of sinne and snares of the devil . Against these we pray , That we may have grace from above to renounce all worldly lusts , Tit. 2. 12. to be wained from the world , to use it as though we used in not , 1. Cor. 7. 31. to ●…e cr●…cified to the world and the world to us , Gal. 6. 14. to live as pilgrimes and strangers upon earth and citizens of heaven , minding heavenly things , and contemning all the desires of the world as mere vanities in comparison of heavenly joyes . As touching the crosses and afflictions of this life , which are worthily called tentations ; We are to pray , That God will not suffer us to be tempted above our power , &c. 1. Cor. 10. 13. but that the Lord in his good time would either release us from them in whole or in part , or else arm us with patience to bear whatsoever he shall lay upon us , that we may endure tentation , and , being found approved , we may receive the crown of life , Jam. 1. 12. whereof the afflictions of this life are not worthy , Rom. 8. 18. 3. As concerning the tentations of the devil ; We desire that the Lord would tread Satan under our feet , Rom. 16. 20. or at the least that it would please him to arm us with the complete armour of God , that we may be able to stand against the cunning sleights , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the devil , Ephes. 6. 11. and especially with faith , whereby we may quench all the fiery darts of the devil , Ephes. 6. 16. Now in all these we are to pray , as our Saviour teacheth us both by his example , John 17. 15. & by his precept in this place , O Lord , we do not desire not at all to be tempted , but that we may be delivered from evil : that is , from the tyranny of the flesh , that it hold not us captive unto sinne , from the allurements of the world , that they do not draw us unto sinne ; from the assaults of the devil , that he prevail not against us , from the punishments of sin , and judgements which by sinne we deserve , so farre as our deliverance therefrom may stand with Gods glory and our good ; and lastly , from the corruption of sinne it self ; in regard whereof we desire the Lord would endue us more and more with the Spirit of sanctification , applying unto us the merits and efficacy of Christs death to mortifie our sinne , and of his resurrection to restore us to newnesse of life ; wherein we are to proceed from faith to faith , and from one measure of grace to a greater , untill we come to a perfect man in Christ. And as there are two degrees of our deliverance from these our spirituall enemies : the one begun and imperfect , by sanctification in this life ; the other full and perfect in the life to come , which is our full redemption and glorification : So we pray , not onely that we may be freed from our corruptions in part , but also may be fully conformed to the glorious image of the Sonne of God ; and therefore pray that we may be delivered from every evil thing , and be preserved to his heavenly kingdome , 2. Tim. 4. 18. whereby it appeareth , that as in the fifth petition we desired pardon of sinne and justification by faith ; so here we crave strength against sinne , & freedome from the corruption , and sanctification by Gods Spirit , and finally the end of our faith , which is the salvation of our souls : For when we pray to be delivered from evil , we desire deliverance also from hell , and consequently salvation in heaven . Now as these graces are to be asked in fervencie and affection , so also in assurance of faith that we shall be heard . For as the Apostle James chap. 1. 5 , 6. teacheth , If any man desire wisdome of God , wisely to endure tent●…tion , he must ask it in ●…aith . And to this faith the holy Ghost doth most notably encourage us in the Scriptures : Prov. 18. 10. The name of the Lord is a strong tower : the righteous runneth unto it , & in edito collocatur , and is placed on high . The Lord , saith Peter , 2. Epist. 2. 9. knoweth to deliver the godly out of tentation . And of our Saviour the Apostle saith , Heb. 2. 18. In that he suffered and was tempted , he is able to succour them that are tempted . Christ hath overcome our enemies : the devil , Col. 2. 15. the world , John 16. 33. and to this end gave himself for us that he might deliver us from the hands of our spirituall enemies . He that is in us is stronger then he that is in the world , 1. John 4. 4. Neither shall any be able to pull us out of his hands , John 10. 28. Christ , whose prayer is alwayes heard , John 11. 42. hath prayed for us that our faith shall not sail , Luke 22. 32. and that we may be kept from evil , John 17. 15. The Lord hath promised , and is faithfull to perform , that he will not suffer us to be tempted above our power , but with the tentation will give an issue that we may bear it , 1. Cor. 10. 13. And finally , Joel 2. 32. he hath promised , that whosoever shall call upon the name of the Lord shall be saved . Our faith therefore concerning assistance against tentation and deliverance from evil must be grounded not upon any conceit of our own strength or worthinesse , but on the power , mercy , faithfulnesse and truth of God in his promises , and on the mediation and intercession of Jesus Christ. Duties to be performed in our lives . I. Generall : 1. To avoid tentations and occasions of evil ; To shake off slothfulnesse , and diligently to employ our selves either in good exercises or in the works of our callings : 2. To resist tentations , and to withstand them : 3. To be vigilant and watchfull , Mark 13. 33. 1. Pet. 5. 8. Ephes. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to walk circumspectly , to shake off security ; to keep a watch over our senses ; To make a covenant with our eyes , Job 31. 1. To desire the Lord to turn away our eyes from beholding vanities , Psal. 119. 37. 4. To get unto us the whole armour of God ; as , the shield of faith , &c. Ephes. 6. 12 , 13 , 18. 1. Thess. 5. 8. II. More particular : 1. To deny our selves ; to cr●…cifie the flesh , and not to satisfi●… the lusts thereof ; to abstein from fleshly lusts , 1. Pet. 2. 11. 2. To renounce the world and the desires thereof , 1. John 2. 15 , 16. 3. To resist the devil ; not to yield to his motions , but rather practice the contrary ; not to believe his perswasions , 1. Pet. 5. 9. Jam. 4. 7. 4. To hate all sinne , as we desire to be delivered from all ; To retein no one sinne , with Herod ; To think no sinne small ; To abstein also from all shew of evil , 1. Thess. 5. 22. To desire full deliverance , Phil. 1. 23. Cupio dissolvi , I desire to be dissolved . Rom. 7. 24. Quis me liber abit ? Who shall deliver me ? Hypocrisie discovered . Here then is discovered the hypocrisie of those , 1. Who pray that God would not lead them into tentation , and themselves runne into tentation ; as those that go to playes and give themselves to idlenesse ; 2. Who by security and idlenesse make preparation for the unclean spirit , Matt. 12. 44. 3. Who take thought for the flesh to satisfie the l●…sts thereof , Rom. 13. 14. 4. Who are addicted to the world and the desires thereof , as pleasures , profits ( 1. Tim. 6. 9. Those that will be rich fall into tentation , &c. ) and preferments ; 5. Who have made a covenant with hell , Isai. 28. 15. who pray to be delivered from sin , and yet will not forsake their sinne , as their drunkennesse , whoredome , usury , &c. but harden their hearts , and therefore shall fall into evil , Prov. 28. 14. who are so farre from desiring full deliverance from evil by their dissolution and translation out of this life , that rather they have placed their paradise here upon earth . The Conclusion . HItherto we have spoken of the petitions : Now followeth the Conclusion of the Lords prayer , in these words , For thine is the kingdome , the power , and the glorie , for ever and ever , Amen . For howsoever this clause is omitted of the Latine interpreters , and is rejected by Erasmus , yet was it added by our Saviour , and registred by Matthew . For first , the Greek copies have it : secondly , the Syriack Paraphrast translateth it : thirdly , the Greek writers expound it ; as Chrysostome and Theophylact : and fourthly it is not onely consonant with the rest of the Scriptures , but also in this prayer hath a necessary use . For we have heard that praise is to be joyned with prayer : and in prayer two things required ; fervencie , and faith : Now as the petitions especially conteined a specification of our desires , so this conclusion conteineth partly a confirmation of our faith joyned with praysing God , in these words , For thine is the kingdome , and the power and the glorie , for ever and ever : and partly a testification both of our faith and of the truth of our desires in all the former petitions , in the word Amen . Our Saviour teacheth us to confirm our faith by three reasons . For that they be reasons the word For signifieth . And reasons they are not so much to perswade God that he would grant our requests as to perswade and assure our selves that we shall obtein . The reasons are taken neither frō our own worthinesse nor from the dignitie of our prayers , ( for if our faith were to be grounded thereon , we should neither dare to pray nor hope to be heard ) but from the nature & attributes of God ; that we might know that the obteining our requests dependeth not upon our own worth but on the power and goodnesse of God. The reasons , I say , are drawn from three attributes of God : viz. his eternall Kingdome , eternall Power , eternall Glorie . His is the kingdome : therefore he hath right to give us whatsoever we desire : His is the power and might : therefore he is able to grant our requests : His is the glory , both of giving all good things , and also of all good things given ; and thereunto our requests do tend : and therefore he is ready and willing to grant our requests for the manifestation of his own glorie . And this we shall the easier believe if we consider to whom we ascribe these things ; namely , to our heavenly Father , whose seat is in heaven , and his kingdome ruleth over all , Psal. 103. 19. who is in heaven , and doth what he will , Psal. 115. 3. who sitteth on the heavens as his throne , full of majestie and glory , and rideth on the heavens for our help . Neither doth the right , power and glory of giving benefits temporall and concerning this life alone belong unto God , but also of everlasting blessings in heavenly things after this life is ended . For his is the eternall kingdome , eternall power , and eternall glorie , signified in those words , for ever and ever ; which are to be referred to all the three attributes . What kingdome here signifieth . But first of his kingdome : Which here signifieth 1. generally the universall kingdome of God , which some call the kingdome of his power , whereby he ruleth and governeth all things , Psal. 103. 19. 2. Chron. 20. 6. and in regard whereof the right of all things belongeth to him , Deut. 10. 14. Psal. 24. 1. This then teacheth us two things : 1. That our heavenly Father is the absolute Lord and owner of all his creatures ; who as he is the Creatour so is he also the possessour of heaven and earth : in whose hand all good things are to bestow as it pleaseth him . This therefore must encourage us with assurance of faith to make our requests to our heavenly Father , of whom we cannot ask any good thing , whether spirituall or temporall , which is not his to bestow . And therefore it is well said of Seneca , Audacter Deum roga , nihil eum de alieno rogaturus , Ask boldly of God , seeing thou canst ask nothing of him which belongeth to another . 2. That our heavenly Father is the sovereigne King and absolute Lord and Governour over all his creatures , ruling the good , and overruling the evil ; to whose commandment all the good creatures obey , and at whose beck they are ready to do us good : And as for the wicked either men or angels ; they are so overruled by the almighty providence of God , that when they seek to annoy us , they are against their purpose made the instruments of God to do us good . And whereas our Saviour teacheth us to say , Thine is the kingdome , we are to observe that the kingdome of government which Kings and Princes have , it is the kingdome of God ; whose ministers and leiutenants they are , Rom. 13. 4. by whom they reigne , Prov. 8. 15. and from whom all authoritie is , Rom. 13. 4. Which as it must teach them to subordinate their government unto the Lord , and in him to rule their subjects , because the kingdome which they exercise is not theirs but Gods , their judgement is not theirs but the Lords , 2. Chron. 19. 6. so doth it teach all subjects to be subject to their governours so farre forth as they are subordinate to the Lord ; because in obeying them they obey the Lord , and in resisiting them they resist God , Rom. 13. 2. But if Magistrates and Kings shall leave their order , in commanding that which God forbiddeth , we are bound to be subordinate to our supreme King , whose the kingdome is , in whom onely we are to obey the inferiour governours , Ephes. 5. 21. that so far forth as in obeying them we obey also the Lord , for better it is to obey God then men , Acts 4. 19. & 5. 29. And as to obey an inferiour Magistrate which rebelleth against his Prince , is to rebell with him ; so to obey a Prince or Magistrate rebelling against God , in that wherein he rebelleth , that is , in unlawfull things which he commandeth , it is also to rebell against God. So that not onely good but also evil Princes and Magistrates are to be obeyed ; but neither good nor bad , unto evil . More especially the kingdome of God is the kingdome of grace in this life , and the kingdome of glorie in the life to come . In the former the Lord communicateth grace to his servants , ruling in them by his word and Spirit : In the latter he communicateth glory to his Saints , vouchsafing unto them the fruition of himself , who shall be to them all in all . Do we therefore desire grace in this life or glory in the life to come ? God is the King of grace and of glory : let us sue to his throne of grace ; for he will give grace and glory , and no good thing will he withhold srom them that walk uprightly , Psal. 84. 11. Vses . 1. If God be our King , we are to be encouraged in all our necessities to call upon him : For it is the property of good kings to heare the suits of their subjects , and to relieve and defend them . 2. If he be the absolute Lord of all his creatures , and all things whatsoever be in his power and possession , then ought we not to be distrustfully carefull , but to cast our care upon God and to depend upon him . The earth is the Lords , and all that therein is . He is a Father that is rich towards all those which put their trust in him . 3. If God be our King , our duty is to obey him , and to behave our selves towards him as dutifull subjects . Why call ye me Lord , saith our Saviour , and do not the things which I command you ? What is meant by , thine is the power . And the power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Power belongeth in some degree to all creatures : but to God it is ascribed after a peculiar manner : In them it is a faculty proceeding from their nature : in God it is his essence : Theirs is a power created and received from God , Acts 17. 28. his is uncreated , eternall , and from himself : Theirs is mixt with impotencie and passive power , which maketh them subject to change : but Gods power is most perfect and pure without such mixture : Theirs is finite , as themselves are : but his is infinite , as himself is . And it is infinite 1. in it self : 2. in respect of the multitude of effects which he is able to work and unto which his power is extended ; in which sense it is said to be infinite extensively : 3. in respect of the efficacy of working ; in which regard it is infinite intensively . It is infinite extensively : because it is extended to all things , Matth. 19. 26. Luke 1. 37. and for that cause is called omnipotencie . For the Lord never doth so many or so great things , but he is able to do infinitely more and greater . His power is extended to all things which either can be done , and that is called his absolute power : or which he will do , and that is called his active or ordinary power : For whatsoever God will do that he can do ; yea , by his actuall power doth it , Psal. 115. 3. but he can do many things by his absolute power which he will never do , Matth. 3. 9. and 26. 33. It is also infinite intensively , in respect of the efficacie of the action : For the Lord doth not work any thing so effectually or intensively , but he is able to effect it infinitely more effectually or intensively , Ephes. 3. 20. Vses . Uses , respecting means ; I. To humble our selves under the mighty hand of God , 1. Pet. 5. 6. not to be lifted up against him with pride , nor opposed through obstinacy , 1. Pet. 5. 5. Job 9. 4. Rom. 9. 17. Dan. 4. 37. II. To fear God above all things , and to be afraid to offend him , Matth. 10. 28. 1. Cor. 10. 22. Are we stronger then the Lord ? III. To repose trust in him , Deut. 33. 26. For if God be on our side , who can be against us ? Psal. 27. 1 , 2 , 3. Num. 14. 9. Deut. 7. 21. Jer. 42. 11. There is no good thing but he is able to effect it ; no evil , but he is able to deliver us from it . No creature can help us unlesse God use it as his instrument for our good : no creature can hurt us unlesse God use it as the rod of his anger . The devil is ●…trong ; but he is not able to pull us out of Gods hands , nor yet to hinder or stop the course of Gods blessings towards us . Vses respecting faith ; I. To confirm it in believing any article of our faith ; as , of the resurrection , Matth. 22. 29. II. To confirm our faith in the promises of God , Luke 1. 37. Rom. 4. 19 , 20 , 21. III. In prayer . For which purpose it is here alledged , Matt. 8. 2. 2. Chron. 20. 6. & 14. 11 , 12. Ephes. 3. 20. IV. In the assurance of perseverance unto salvation , 1. Pet. 1. 5. Rom. 14. 4. John 10. 29. 2. Tim. 1. 12. What is meant by , thine is the glory . And the glory ] Whereby is meant honour and praise , 1. Tim. 1. 17. For to him belongeth the glory , honour and prayse of bestowing all good things : He is the fountain and authour of every good gift , Jam. 1. 17. His is the glory of hearing and granting our prayers , Psal. 65. 2. And to his glory whatsoever we ask according to his will doth especially tend . Therefore as by his kingdome a●…d power he is able , so for his glory he is ready and willing to grant our requests which we make according to this direction of our Saviour . For what Christ hath taught us to ask in his name , that the Lord hath promised to give for his sake , in whom all the promises of God are Yea and Amen , to his glory , 2. Cor. 1. 20. This therefore serveth to confirm our faith . For doubtlesse such things as tend to his glory he will grant : especially considering it is his glory to heare the prayers of his servants , and seeing to him belongeth the glory of giving every good gift : but these things which we ask according to our Saviours direction do tend to the glory of God , and to that end we ask them : therefore we may be assured that he will grant our requests so far forth as they stand with his glory . Now whereas our Saviour directed us to make this our first suit , That Gods name may be glorified , and now teacheth us to make his glory the reason of our prayers ; this sheweth , That the glory of God should be the main end of all our desires , for which w●… should affect them , and unto which when we have obteined them we should referre them , 1. Chron. 16. 35. Psal. 50. 15. And forasmuch as the glory is the Lords , which he will not have communicated to any other , Isai. 42. 8. therefore we are to call upon him alone , as being the onely fountain of every good gift , the onely hearer of our prayers . Of which glory we rob the Lord , if we direct our prayers to any other . And as we are not to give his glory to any other , so we are not to take it to our selves : For seeing the glory is the Lords , therefore vainglorious persons seek to rob God of that glory which is proper to him , and to assume it to themselves . But we must say with David , Psal. 115. 1. Not unto us , O Lord , &c. and with Daniel , chap. 9. 7. Righteousnesse , O Lord , belongeth unto thee , and to us shame , &c. But we ascribe unto the Lord not onely kingdome , power and glory , but also an everlasting kingdome , an eternall power , and immortall glory . For as Moses saith , Psal. 90. 2. He is God from everlasting to everlasting ; he is King for ever . Therefore he hath right not onely in this life to crown us with his blessings , but after this life he hath an everlasting kingdome to bestow upon us , Luke 12. 32. unto which he is able and willing to bring us by his power everlasting , to the immortall glory of his mercy . Now these reasons as they must be propounded in faith , so also with chearfulnesse , as a consequent thereof . And when they are chearfully uttered , they are not onely reasons of our requests , but also a notable form of praysing God : which our Saviour hath taught us to joyn with our prayer . And so the holy Ghost hath directed us elsewhere ; as Col. 4. 2. Phil. 4. 6. And that this is a form of prayse and thanksgiving , appeareth by other places of Scripture , where the men of God setting themselves of purpose to prayse God have used the very like form : As David , 1. Chron. 29. 10 , 11 , 12. and Psal. 145. 10. and 11. 12 , 13. Revel . 7. 12. Jude v. 25. Revel . 4. 11. Vses . Duties concerning prayer . 1. That we pray to God , and him alone . Whereof a reason is conteined in these words , For his is the kingdome , &c. 2. That we pray in faith ; seeing our heavenly Father , whose is the kingdome , power , and glory , is both able and willing to grant our requests . 3. That with our prayer we joyn prayse and thanksgiving ; which in this short form is not omitted . Duties in our lives . 1. To arrogate nothing to our selves , but to ascribe all kingdome , power and glory to the Lord , Psal. 29. 1 , 2. and 115. 1. and of all good things received to ascribe the praise to God. 2. If God be our King , then must we behave our selves as dutifull and obedient subjects : If his be the power , then are we both to fear him and to trust in him : If his be the glorie , then of him must we beg all good things , and to his glory must all be referred : If his power , kingdome and glorie be everlasting , then are we taught whom to fear , whom to serve , whom to trust in ; namely , him that is able not onely in this life to blesse us , but also after to crown us with immortall glorie in his eternall kingdome . If we serve the flesh , the devil , the world , we shall have the momentanie fruition of sin , and after this life is ended eternall torments . God liveth for ever , as to crown eternally the godly , so to punish the wicked eternally . He then will exclude them out of his kingdome , and will be of power to destroy both body and soul in hell ; and he will glorifie his justice in their endlesse confusion . Hypocrisie discovered . But here the hypocrisie of men is to be discovered , who ascribe kingdome to God , and yet obey him not ; power , and fear him not ; glory , and glorifie him not : and they adde all these reasons to their petitions , as if they should say , Thou , Lord , wilt grant our requests ; for thine is the kingdome , power and glory for ever , and yet do not believe that the Lord will grant their requests . Amen . And so much of the confirmation of our faith . Now followeth the testification both of our faith and of the truth of our desire in the word Amen . For it importeth the assent of the heart to the words of our mouth : and it signifieth truly ; or , even so ; or , as the Grecians sometimes translate it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , So be it . The meaning of it is thus much , as if we should say , As I have made these requests unto thee , O Lord , so do I both unfeignedly desire the performance of them ( Let them , O Lord , be granted , 1. Kings 1. 36. ) and also truly believe that thou in thy goodtime wilt grant my desires so farre forth as they stand with thy glory and my good : and in this perswasion I rest , attending thy good pleasure . And as I have ascribed unto thee kingdome , power and glorie , so I do both unfeignedly acknowledge that thine alone is the kingdome , &c. and also heartily desire that I and all others may truly and effectually ascribe unto thee everlasting kingdome , power and glorie . For being annexed unto prayer , it signifieth both the truth and earnestnesse of our desire , and also the assent of faith laying hold on the promises of God made in Christ to our prayers . And being added to thanksgiving , it signifieth both the ●…ath of our assertion in ascribing praise to God , and also a true desire and zeal of Gods glory . Hence therefore we may learn again those duties which heretofore have been taught : 1. That we call upon the Lord with unfeigned lips and upright hearts , truly desiring those things with our hearts which we ask with our mouthes , and being truly thankfull for those things for which we give thanks . 2. We must strive against our infidelitie and doubting , Psal. 42. 12. and must truly believe that the Lord will grant our requests so farre forth as they stand with his glorie and our good ; otherwise we cannot say , Amen . 3. We are to rest in the good pleasure of God with assurance expecting his grace and help , Psal. 123. 2. and 3. 4 , 5. and 4. 9. And thus our Saviour hath taught us with this word to seal up our prayer : Which therefore is not unworthily of some called Signaculum orationis Dominicae , the seal of the Lords prayer . For he that truly believeth that the Lord doth heare him , and goeth away resting in his goodnesse , putting his Amen to Christs Amen , John 16. 23. he hath set to his seal that God is true in his promises , and that to the Lord belongeth kingdome , power , and glory for ever . But here see the hypocrisie of men , who say Amen , but pray not from their hearts , nor truly desire that which with words they ask , nor are thankfull for that for which they would seem to give thanks ; neither do they believe that God will grant their requests : and therefore though they say , Amen , yet therein they lie unto God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . FINIS . Notes, typically marginal, from the original text Notes for div A20735-e2070 The method observed in this tractate , Of prayer . The definition of Prayer . Of the name of Invocation & Prayer . Of the generall nature of Prayer . Psal. 5. 1. Damasc. De Orthodoxa side , lib. 3. cap. 24. The proper nature of Invocation . What is required in all invocation acceptable to God. De orando Deo , lib. 1. cap. 1. Isa. 64. 7. Notes for div A20735-e2860 1. Reason , taken from the law of nature . 2. Because it is the end of our creation and redemption . 3. Because it is injoyned in the morall law . Object . Answ. Esth. 4. Special commandments injoyning prayer . Notes for div A20735-e3130 1 From the excellency of it . Lib. De orand . p. 120. 2. From the profit of it . August . Chrysost. At●…anas . De Psal. 68. Notes for div A20735-e3520 1. Whether prayer be efficacious to obtein ou●… desires . Object . 1. Answ. Epist. 121. ad Probam . Object . 2. Hunnius , De Providentia . Answ. Arist. Phys. 2. T●… . Aquin. 2. 2. qu●… . 83. 2. c. Jam. 5. 16. Rom. 10. 12. Jer. 25. 11 , 12 Bellarm. D●… bonis operib ▪ in particul . lib. 1. cap. 3. Notes for div A20735-e4010 Of the efficacy of prayer , in respect 1. of the ●…lements : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. of the heavens and heavenly bodies . 3. of men . 2. Kings 6. Chrysost. De orat . lib. 2. cap. 1. 4. of sicknesse , death , and devils . 5. of God , prayer is of greatest essicacie . The uses . Notes for div A20735-e4420 A threefold limitation of Gods promise to heare . 1. God heareth not the impenitent sinners . 2. That we must pray according to Gods will. Object . Answ. What in particular is required to ●…ffectuall prayer . The third limitation , in respect of the things prayed for . Notes for div A20735-e4780 Two benefi●…s accrewing by prayer . Rom. 8. 26. The Papists confuted , who hold that prayer is satisfactorie and meritorious . Notes for div A20735-e5040 That the righteous onely are admitted to pray . There is a twofold 〈◊〉 : Legall ; Evangelical : what it is . Hab. 2. 4. Notes for div A20735-e5300 Isa. 59 1 , 2. John 9. 31. That the impenitent is not able truly to utter any petition in the Lords Prayer . That all promises are limited with the condition of faith and repentance . Object . Answ. God heareth not the wicked for spirituall blessings . That God often heareth the wicked for temporall benefits ; and how . God heareth the wicked as a severe Judge . August . ad Probam , Epist . 121. Notes for div A20735-e6650 1. Reason . An objection of the Rhemists answered . The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discussed . De civit . Dei lib. 10. cap. 1. Ails 20. 10. 1. Thess. 1. 9. Rom. 7. 6. and 12. 11. Quaest. super ●…xod . lib. 2. 94. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Suid 2. Reason . 3. Reason . 4. Reason . Jer. 2. 27. Thom. part . 3. quaest . 25. a●…t . 4. 5. Reason . Heb. 11. 6. Rom. 14. 23. Notes for div A20735-e8250 That Angels ought not to be worshipped . 1. Reason . Vide Ambros . in Rom. 1. pag. 177. 2. Reason . Object . Answ. That Saints departed ought not to be invocated 1. Reason . 1. Exception of the Papists . The glasse of the Trinity forged . A second pretense of the Papists answered . A third pretense avoided . 2. Reason . 3. Reason . 4. Reason . Object . Answ. 1. Object . Answ. In Apolog. Notes for div A20735-e8960 Rom. 1. 23. Psal. 106. 20. Whether it be lawfull to direct our prayers unto any one person in the Trinitie . Whether Christ as Mediatour is to be invocated . That we must worship Christ in his whole person , and not in his manhood alone . Ad Theodos. De rect . fide . Notes for div A20735-e9240 1. Tim. 1. 5. The Papists make two sorts of mediatours . Object . Answ. How the Saints in heaven may be said to pray , and for what . Contra Epist. Parmen . lib. 2. cap. 8. The holy Ghost joyneth intercession and redemption both in one . Contra Parmen . lib. 2. Epist. cap. 8. The high Priest a type of Christ. Notes for div A20735-e9880 1. In respect of the soul , in truth and uprightnesse of heart . That our prayer must be the speech of the soul. Psal. 62. 8. The necessity of praying in truth proved by divers reasons . Ephes. 6. 6. Praying with feigned lips to be avoided , and what it is . 2. We must not pray with wandring thoughts . Serm. de Orat . Domini . Inter Orthodoxogr . 1399 ▪ Tom. 4. Homil . 79. 641. B. in F. Contra Julian . lib. 2. ex Ambros. De suga seculi . Notes for div A20735-e10510 First , we must know God. 2. We must know Gods will , and pray according unto it . In Psal. 99. The doctrine and practice of the church of Rome confuted , who presse prayer in an unknown tongue . Concil . Trid. sess . 22. can . 9 The Papists shifts avoided which they use to ●…lude the Apostles words , 1. Cor. 14. Object . Answ. vers . 14. Object . Answ. Lib. De Magistro , cap. 1. That the people ought to understand publick prayers . Basil. in des . breb. 278. De Genes . ad literam , lib. 12. cap. 8. In 1. Cor. 14. De Tristib . lib. 5. cleg . 11. Contra Celsum , lib. 8. Chemnit . Exam . par . 2. 172. a. Object . Answ. Object . Answ. Object . Answ. Of private prayers in an unknown tongue , and the evils thereof . In Psal. 1●… . Expos. 2. Prayer unprofitable in our mother-tongue , if we pray not with understanding . Notes for div A20735-e11740 Psal. 5. 7. A double faith required in invocation . 1. Thess. 5. 17 , 18. That we must pray in faith , proved , 1. By testimonies ; 2. By reasons Ephes. 3. 12. Object . Answ. Notes for div A20735-e12260 Tom 3. 632. The necessitie and profit of humility proved by testimonies and ●…xamples . Examples of the humility of the godly . Luke 18. 13. Faith and humility must be joyned together . Object . Answ. Bernard . De triplici mod●… orationis , serm . 5. fol. 22. D. August . Epist . 56. Notes for div A20735-e12870 Meditations to stirre up reverence . Of heartinesse , ferven cie , and devotion required in prayer . Notes for div A20735-e13100 The signes of worship ought outwardly to be expressed with our bodies : and the reasons why ; 1. Reason . 2. Reason . 3. Reason . 4. Reason . Of the gestures which ought to be used in prayer ▪ . Ad Simplician . l●…b . 2. qu. ●… . Tom. 4. Vide Damas. De orthod . fide , lib. 4. cap. 13. 1. Praying towards the ●…ast . A Standing . 3. Kneeling . Conferre 1. Kings 8. 22. with v. 54. and 2. Chron. 6. 12 , 13. Damasc. De haeres . 4. Prostr ation . 5. Sitting . Ad Simplic . lib. 2. quaest . 4. 6. Lying in bed . 7. Walking , riding , &c. Of the gesture of the severall parts : 1. The uncovering of the head in men . 2. Of the eyes . 3. Of the hands . Chrysost. Hom ad pop . 79. T. 4. pag. 643. F. Notes for div A20735-e13760 Quest. Answ. August . epist. 121. What is to be considered in our words . Prolixity not to be affected . Reasons . 1. Alcibiad . 2. Epist. 21. pag. 403. Ibid. pag. 402 Homil. 74. Tom. 4 pag. 641 , 642. Spist. 121. 402. Notes for div A20735-e14620 Whether a set form of prayer may be used . A set form is to be preferred before ex tempore prayer without preceding meditation . Reasons : 1. 2 , 3 , 4. Notes for div A20735-e15040 I. Preparation . The reasons why preparation is necessary . This preparation consisteth , 1. in removing impedimen●… Cassian . Collat . 9. cap. 3. 2. In using the means . Meditation required before prayer . Psal. 108. 1. II. Of the duties to be performed after prayer . Cyprian ▪ Notes for div A20735-e15520 Menande●… . How we may be enabled to pray according to Gods will. Epist. 121. Lib. 2. De 〈◊〉 〈◊〉 . 120. Zech. 12. 10. Heb. 10. 29. Quest. Answ. Notes for div A20735-e15920 1. Of the persons : In which respect it is publick or private . Of publick prayer . Private preparation required before publick prayer . Of the voice to be used in publick prayer . Of private prayer . Notes for div A20735-e16370 Object . Answ. The Euchetae confuted . 1. Thess. 5. 17. expounded . Luke 18. 1. expounded . Luke 21. 36. and Ephes. 6. 18. cleared That we are alwayes bound to the duty of prayer . Of stinted prayers at set times , & unstinted upon occasions offered . No time exempted from private prayer . Notes for div A20735-e17180 That there is no limitation of place for prayer . The vanity of Pilgrimages . Notes for div A20735-e17360 1. A sense of our wants and a desire to have them supplyed . Prayer and thanksgiving must be joyned together . Th. Aquin. 2. 2. quaest . 83. 17. 6. What Prayer or Petition i●… . Thegenerals of Invocation applyed to Petition . Fervency & faith required in our petitions . Bern. De orat . & jeju●… . serm . 4. sol . 21. R. Sense and feeling of our wants required in prayer . Jam. 1. 5. How we may come to a sight & sense of our wants . That we must in prayer have an earnest desire to have our wants suplyed . Epist. ad Probum , 121. Epist. 121. The means to obtein fervency of desire . Notes for div A20735-e18240 A double faith required in prayer Mark 11. 24. Matth. 22. 21 That we must pray for spiritual things absolutely ; for temporall things conditionally . Object . Answ. Meditations to strengthen our faith in prayer . Rom. 8. 34. Heb. 7. 25. Ephes. 3. 20. Notes for div A20735-e18780 1. We must rest upon Gods pleasure for the obteining of our suits . 2. We must use the means to obtein those things for which we have prayed . 3. We must examine what is the cause that we are not heard . 4. We must persevere in prayer . 5. We must with patience expect Gods leisure . 6. We must be contented with Gods good pleasure when he seemeth to deny us . Aug. 〈◊〉 . 121. ad 〈◊〉 . How we must carry our selves when our requests are granted . Notes for div A20735-e19280 1. Of the persons ; For and against whom we must pray . That we ought not to pray for the dead . Object . Answ. That we ought to pray for those that are alive . Object . Answ. That we ought to pray for unbelievers . Object . Answ. Of Blessing , a speciall kind of prayer . Chrysost. hom . 79. Of Prayer against others . Complaint ; Imprecation . Whether imprecations be lawfull . Contra ●…austum . Our safest course is to abstein from imprecations Notes for div A20735-e20000 Pag. 147. Object . Answ. August . De serm . Dom. in m●…nte , l. 2. Object . Answ. Object . Answ. Notes for div A20735-e20460 Of confession of our sinnes , and that it is most profitable and necessary . Dè confessione peccat . Serm. 66. De Tempo●… . How this confession is to be made . That examination should go before confession . Charity and repentance required before confession , and after . Of prayer against the evil of punishment . Vide Aug. ●…pist . 121. Notes for div A20735-e21010 Of the divers names and phrases whereby thanksgiving is expressed in the Scriptures . Of the common duties required in thanksgiving Thanksgiving what it is . The proper subject of Gods prayse is the church Thanksgiving can be rightly performed by the faithfull onely . Thanksgiving is to be offered unto God alone . Thanksgiving to be offered in the name of Christ. Of the manner of thanksgiving Notes for div A20735-e21670 1. Thankfulnesse . 2. Remembrance of Gods benefits . 3. A gratefull acknowledgment of Gods benefits . 4. A gratefull estimate of Gods benefits . 5. An acknowledgement of our beholdingnesse . 6. An acknowledgement of our unworthines 7. Humility the mother of thankfulnesse . 8. Joy and rejoycing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A20735-e22370 Reasons moving us to praise God. The excellency of this duty . 2. Praise honourable to God. 3. Praysing of God necessary . Asscensus gra●…iarum est descens●…s gratiae . Notes for div A20735-e22970 Before , is required preparation . After , we must testifie our thankfulnesse . Of the object of thanksgiving We must give thanks continually . Heb. 13. 15. Object . Answ. Object . 2. Answ. That we must give thanks alwayes & for all things . Basil. Basil. 386. f. Notes for div A20735-e23860 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. The Lords prayer is to be used as a prayer . That we ought not to be tyed onely to this form . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this form is a perfect pattern . Ministers must teach their people to pray . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Agnoscit Pater filii sui verba cùm preces fundimus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. Answ. Of the Lords prayer . The parts . The order . The prefac●… . Notes for div A20735-e24630 God a Father two wayes . Quest. Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. 2. 3. 1. Cor. 12. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. 2. Rom. 8. 16. 1. John 3. 1. Psal. 103. 13. Mal. 1. 6. 1. Faith required in prayer 2. We must pray one for another . Quest. Answ. 3. An use of comfort , seeing all the Church prayeth for us . Brotherly love required of all that pray . 2. To teach the rich , and comfort the poore . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object . Answ. Adoration of images condemned . S●…ueca . The order . What is signified by Gods name . What is meant by sanctified or hallowed . Psal. 86. 12. Psal. 2. 10. Works of Creation . Works of Administration . Dan. 5. 22. How God sanctifieth his name . 2. Thess. 3. 1. Two kingdomes in this world : the first the kingdome of darknesse . The second is the kingdome of God , 1. universall over all . 2. Speciall , over the Church . Of the kingdome of glory . Psal. 16. 11. Of the kingdome of grace . How Gods universall kingdome is said to come . How the kingdome of grace cometh . Three degrees of the coming of Christs kingdome . 1. Outward mean●… . The second outward means . 2. The inward means of the coming of Gods kingdome . 1. The Devil . 2. The World. Matth. 6. 24. 3. The Flesh The hypocrisie of many detected . Things to be believed . We must expect I. with faith : II. with earnest desire 1. of eternall life ; 2. of Christs coming . III. With patience . qui In Psal. IV. With vigilancy . 3. We must remain constant in Gods love . 4. We must walk worthy of God. 5. We must so live as ready to meet Christ. In Matth. Hypocrisie detected . All that God willeth is properly good . Of the things which God willeth . Quest. Whether Gods will be alwayes done . Answ. How can the wicked sin , seeing they do Gods will ? Answ. How sinne is by Gods decree . Answ. Gods secret and absolute will is not here meant . John 6. 4●… . Cyprian . Gal. 6. 10. We must pray according to Gods will. We must do Gods will as the Angels , 1. In knowledge . Heb. 11. 6. 2. In sincerity . 3. Willingly Rom. 8. 18. 4. Readily and speedily 5. Fully and totally . 6. Constantly . 7. Faithfully The hypocrisie of many discovered . How things apperteining to our own good are to be asked . The ord●… . Why we ask temporall blessings before spirituall . Ulpian . Why all commoditie●… are comprehendedunder the name of bread . Bernard . What ou●… bread signifieth . What is meant by daily bread . Piscat . The evils that accompany riches . The evils that accompany poverty . The same measure is not convenient for all men . In what respect God is said to give . God giveth onely the us●… of all . God onely blesseth us in the use . 1. Cor. 13. Quest. Answ. That it is lawfull to provide for the time to come . Cautions . Object . 1. Answ. Object . 2. Answ. We ought to ask temporall blessings of God. 2. We must ask them aright . Peculiar duties . Generall duties . Jo●… 1. 21. The second common duty is Faith : 1. generall . 2. speciall . Hypocrisie of worldlings discovered . Two main benefits required in the two last petitions ; Justification and Sanctification . The order . We must be justified before we can be sanctified . The connexion with the former petition . Psal. 4. 6. The connexion with the latter petition . Parts . That our sinnes are debts . The reason why sinnes are called debts . The Papists confuted , who hold that God forgiving the fault reteineth the punishment . Their practice foolish who de●…rre their repentance . What is meant by our trespasses What is meant by this word fo●…give . By this petition we are put in mind of our misery and Gods mercy . No man can satisfie Gods justice for his sinnes ; proved . Reason 1. 2. 3. ●… Object . Answ. 1. Duties are 1. more peculiar . 2. more common . Meditations to increase our sorrow for sinne . The graces which we desire . The necessity 1. of the remission of our sinnes . 2. of faith . 1. We must be adorned with humility . 2. We mu●…t believe in Christ. 3. We must repent of our sinnes . 4. We must fear by sinne to offend God. 5. We mu●…t use means to increase our faith . 6. We must labour to please God. 7. We must forgive our neighbours . Hypocrisie discovered . The reason confirming our faith in the assurance of r●…mission . 2. Reason why these words are added . Our forgiving no cause of Gods forgiving us . What is meant by debters . Object . Answ. Quest. Answ. Object . How we can be said to forgive . Answ. 1. Answ. 2. Object . 2. Answ. That it is lawfull to to seek help from the Magistrate ; with these cautions observed . 1. 2. 3. What is meant by , As we . Not equality but likenesse here to be understood . That our forgiving should be sincere and not feigned . A threefold use of these words . Uses for instruction . 1. He that hath offended must soek for 〈◊〉 . 2. How we are to behave our selves towards those who have offended us . Duty 1. Means to moderate our anger . Duty 2. Reasons moving us to forgive . 1. Reason . 2. Reason . 3. Reason . Pretenses of those who will not forgive taken away . 4. Reason . Duty 3. 4. We must labour to win him . An use of consolation . An use of reproof . The coherence and order . Being freed from sinne , we must become the servants of righteousnes Those whom God pardoneth the devil tempteth . The necessity of this prayer , Not to be lead into temptati●…n . The latter part of the petition expoundeth the former . Of probations and trials . Of Gods trialls , 1. by prosperity ; 2. by affliction●… . Of tentations for and unto evil . I. Of the flesh . II. of the world . 1. By words . 2. By example . 3. By the desires thereof .. By evils and crosses . III. of the devil . 1. Tentations of errours and heresies ; Of doubting ; Of presumption . Tentations touching obedience : 1. in hearing the word , 2. in prayer , 3. in ●…he sacrament . Tentations drawing men unto evil . Object . Answ. Object . Answ. How God may be said to tempt . A consolation : Satan can neither tempt nor overcome without Gods permission . That it is not evil to be tempted , but good to Gods children . In Psal. 60. What is meant by , Deliver us from evil . How we are to pray against tentations . How we must pray against tentations of the flesh . How we must pray against the tentations of the world . How we must pray against the tentations of the devil . That we must pray for these graces in assurance of faith . This conclusion authenticall and necessarie . Our faith confirmed by this conclusion by three reasons drawn from three of Gods attributes . What is meant by , thine is the kingdome . The kingdome of grace and glory . Psal. 24. 1. The difference between the power of God and the creatures . Everlasting kingdome power and glory belongeth to God. These words are a form of praising God. What Amen importeth and signifieth . Duties to be performed . 〈◊〉 . Hypocrisie discovered . 
A66029	----	A discourse concerning the gift of prayer shewing what it is, wherein it consists, and how far it is attainable by industry, with divers useful and proper directions to that purpose, both in respect of matter, method, and expression / by John Wilkins, D.D. ; whereunto may be added Ecclesiastes, or, A discourse concerning the gift of preaching by the same authour. Wilkins, John, 1614-1672. 1653 Approx. 434 KB of XML-encoded text transcribed from 121 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A66029 Wing W2180 ESTC R7133 12379999 ocm 12379999 60725 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66029) Transcribed from: (Early English Books Online ; image set 60725) Images scanned from microfilm: (Early English books, 1641-1700 ; 649:18) A discourse concerning the gift of prayer shewing what it is, wherein it consists, and how far it is attainable by industry, with divers useful and proper directions to that purpose, both in respect of matter, method, and expression / by John Wilkins, D.D. ; whereunto may be added Ecclesiastes, or, A discourse concerning the gift of preaching by the same authour. Wilkins, John, 1614-1672. [8], 232 p. Printed by T.R. and E.M. for Samuel Gellibrand ..., London : 1653. Imperfect: "The gift of preaching" lacking in filmed copy. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. 2004-02 TCP Assigned for keying and markup 2004-04 SPi Global Keyed and coded from ProQuest page images 2004-06 Melanie Sanders Sampled and proofread 2004-06 Melanie Sanders Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A DISCOURSE Concerning the GIFT of PRAYER SHEWING What it is , wherein it consists , and how far it is attainable by Industry , with divers useful and proper directions to that purpose , both in respect of Matter , Me●●od , Expression . By John Wilkins , D. D. Whereunto may be added ECCLESIASTES : OR , A Discourse concerning the GIFT of PREACHING by the same AUTHOUR . London , Printed by T. R. and E. M. for SAMUEL GELLIBRAND , at the BALL in Pauls Church-yard . 1653. TO THE Reader . IT may justly seem a wonder , that amongst the vast multitude of Books , wherewith the world does abound , there should be so little written of this subject here insisted upon , being in it self of such great consequence , and general concernment . There is scarce any kinde of skill , or ability which may be taught and learnt , but it hath been reduced to an Art , and laid down according to some rules and method , for the more facil and full comprehension of it . How copious are the Treatises concerning humane Oratory ? and divers have written particularly of the Gift of Preaching , besides the many Examples of it in Homilies , or Sermons . And so likewise for the models or patterns of devotion , which are very numerous , almost in all Languages But for the Gift of Prayer , or the rules whereby a man may be directed to an ability of expressing or pouring out his soul in this duty ; there is ( for ought I can finde ) but little written of it in any ●anguage , though it be of such general use for all kinds , and professions of men , and though the Gift be as much better then the Pattern , as the Receipt is better then the Medicine . I am very sensible that the performance of this duty in a spiritual manner , is by infusion from above , and does not fall under the rules of Art , but yet there are some special advantages in the performance of it , both for the furnishing of the judgement , and the exciting of the affections , which a man may be supplied with by study and premeditation ; and the enquiry after these is the proper subject of this discourse . Every one will be ready to acknowledge it for an excellent ability , when a man can readily sute his desires unto several emergencies , and upon any occasion pray without book ; but many look upon it as being extreme difficult , and not for an ordinary person to attaine . That which is here endeavoured , is to make it plaine and facil . There are three special hinderances which do indispose men for this service ; want of Matter , and Order , & Words ; for the supply of which , here is proposed a copious feild of Matter , a regular frame for method , and Scripture phrase for Expression , which no man need be ashamed to imitate or borrow . The knowledge and consideration of these things , must needs be very usefull for all callings of men , ( every one being concerned to performe the duty , and consequently to labour after the Gift ) Especially for such whose businesse it is , after a more peculiar manner to give themselves unto Prayer , and the Mimistery of the Word . And amongst these cheifly , for such younger , unexperienced men who have not their sences exercized to discern what is proper and fitting . And therefore when they are put upon this service , may be apt by their ignorance in this kinde to prostitute the solemnity of this duty . This discourse was at first intended only for private use and direction , it was for the substance of it drawn up divers yeers since , as it is now represented , before I knew so much as any one Author , who had formerly attempted this subject ; Since that , I have met with and perused the profitable labours of some others in this kind . M r. Elnath * Parre , a M r. Clarke , b Scultetus . I have l●kewise consulted such other Treatises as did seem most neerly to border upon it ; Not neglecting the discourses of those who are stiled Magistri rerum spiritualium , concerning the Rules they prescribe for Mental prayer . I have formerly published some other preparations of a like nature , upon another subject , by which I am encouraged unto some hope that this likewise may be acceptable . A DISCOURSE Concerning the GIFT of PRAYER . CHAP. I. What this Gift is , why ascribed to the Spirit ; the ingredients required to it . THe true happinesse of every Christian , does properly consist in his spiritual communion with God. This Communion is cheifly exercised in those two acts of Religion Prayer . Hearing the Word . Prayer may be considered under a two-fold notion , either as a Duty . Gift . It is of very great concernment for every man to be rightly acquainted with it in both these respects : How it must be performed as a Duty , and how it may be attained as a Gift . I am at this time to discourse of it only in this latter sence : The Gift of Prayer may be thus described - It is such a readinesse and faculty proceeding from the Spirit of God whereby a man is inabled upon all occasions in a fitting manner to expresse and to enlarge the desires of his heart in this duty . Unto the attaining of this Gift in its true latitude and fulnesse , there are three sorts of ingredients required . 1. Something to be infused by the Spirit of God , who must sanctifie , and spiritualize the judgement and affections , before we can either apprehend , or desire any thing as we should . 2. Some natural endowments and abilities disposing us for this Gift , as Readinesse of Apprehension , Copiousnesse of Phancy , Tendernesse of Affection , Confidence , and volubility of Speech , &c. which are very great advantages to this purpose , being naturally much more eminent in some then in others . 3. Something to be acquired or gotten by our own industry . Namely , such a particular and distinct apprehension , both of our sins and wants , and the mercies bestowed upon us , that we may be able to expresse the thoughts and dispositions of our minds concerning them , in such a decent forme , as may excite both in our selves and others sutable affections . The first of these is by some stiled the Spirit of Prayer : the two later the Gift of Prayer : the two first of these do not fall under the rules of Art , being not to be taught or learnt , and therefore to these our endeavours cannot of themselves contribute , the one being a special grace , the other a common gift of the Spirit grounded upon innate propensity of temper or constitution ; and so t is the third cheifly that concerns our present inquiry . Each of these may be separated from one another . There may be true grace in the heart , where there is but a very small measure either of this natural or acquired ability . And on the other side , a man may have the Gift of Prayer , who has not the Spirit of Prayer ; that is , there may be a great degree of these common gifts in such as are altogether estranged from the life of grace . 'T is probable that Judas was eminent for these , and therefore was chose an Apostle ; and so those others , who at the last day shall plead for themselves , Lord have not we preached in thy name , and cast out Devils , &c. they did all this in his Name ; that is , they were by him both outwardly called and gifted for these services . Such as have onely the second of these may sometimes exceed those that have the third , whence it comes to passe that men of very ordinary parts in respect of any acquired abilities , may be more ready and copious in this service , then those who in respect of other knowledge are much beyond them . But then only is this Gift compleat , when there is a joynt concurrence of all these three ingredients , when the heart is sanctified , and the natural abilities improved by industry . That is a very apposite text to this purpose , and does treat particularly concerning this subject Prayer , under the notion of a Gift , Rom. 8.26 . The Spirit helpeth our infirmities for we know not what we should pray for as we ought : but the Spirit it self maketh intercession for us with groanings which cannot be uttered . The cheif Scope of that place may be comprized in these three Propositions . 1. That of our selves we are very ignorant , and impotent in this businesse of Prayer , having many infirmities , not knowing what to pray for as we ought . Not but that a meer natural man upon the sence of any present want or danger , may apply himself unto this duty for remedy ( as the Mariners in Ionah ) this being a common instinct of nature ; But to performe it acceptably , either for the matter , what we should pray for , or the manner , as we ought ; this is a businesse of much greater difficulty , because 't is required to be according to the will of God. vers . 27. And the natural man understands not the things of God , neither can he know them , because they are spiritually discerned . But is disobedient , and unto every good work reprobate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , void of judgement ; being alienated from the life of God , through the blindnesse that is in him . There is naturaly in every man ▪ both an impotency of judgement , an enmity and aversnesse of desire towards all holy duties in general , and particularly to this of Prayer : We cannot order ●ur speech to God by reason of darknesse , saith Eli●u ; and therefore the Disciple upon their first conversion , being sensible of their own disability in this kinde , they made their addresses to our Saviour , that he might teach them how to pray . 2. The Spirit of God must be our guide and assistance in this duty ; He must help our infirmities , and make intercession for us . Not that the Holy Ghost is our Mediator of intercession , that is properly the office of the Sonne , who is therefore stiled our Advocate . There is one Mediator betwixt God and Man , the Man Christ Jesus . 'T is He onely that in respect of his merits and sufferings does make intercession for us , Rom. 8.34 . But now because the Spirit of God does excite our hearts to prayer , and infuse into us holy desires , stirring us up , and instructing us in this duty ; therefore is he said to intercede for us . So Gal. 4.6 . there the Spirit is said to cry Abba Father : God hath sent the spirit of his Sonne into your hearts , crying Abba Father ; and yet vers . 15. of that forecited place , 't is said , We have received the spirit of Adoption , whereby we cry Abba Father . In which places being compared , the Spirit is said to cry Abba Father , because it makes us to do so : So is he said to pray for us , because he does informe and quicken us to pray for our selves . 'T is one of his peculiar titles to be stiled the Spirit of Supplication ; because of that special influence which he hath in the bestowing of this gift . He must open our lips , before our mouths can shew forth his praise . Not that the other persons of Trinity are excluded from a joynt concurrence in this work . Opera Trinitatis ad ex●ra sunt indivisa . All the actions of the blessed Trinity ( excepting onely those that are of intrinsecall ●elation ) being the undivided works of all the three . But now because our grosse understandings are not able to conceive of this Trinity without some distinction of their offices and operations in reference to us , therefore does the Scripture condescend so farre to our capacities as to speak of these common works by way of appropriation . Thus Power and Creation is commonly ascribed to the Father : Wisdome and Redemption to the Sonne : Goodnesse and all habituall graces , or gifts to the Holy Ghost . These general operations of the Spirit are usually distinguished into two sorts . Either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Grace . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gift . Or in the common expression of the Schooles there is : 1. Gratia gratum faciens , which referres to those gifts of Sanctification , that do more especially concerne our own happinesse : 2. There is gratia gratis data , which concernes gifts of Edification , whereby we are made usefull to others , according to our severall stations . Of the first kind are all those spiritual Graces , Faith , Repentance , Humility , &c. infused into us in our regeneration . Unto the other are reducible all kinde of secondary endowments , or abilities whatsoever that belong to the reasonable soul ( excepting onely those first faculties , that flow immediately , à principiis speciei , and are in all men alike ) I say all kinde of abilities or good habits , are reducible under this head . Whether or no they are by extraordinary and immediate infusion , as were those gifts in the Primitive times of tongues , miracles , healing , &c. 1 Cor. 12. Or whether they are naturall abilities , arising from mens severall tempers and dispositions ; as strength of judgement , quicknesse of fancy , warmnesse of affection , readinesse of speech . Or else whether they are intellectuall habits which are acquired , and perfected by Education , Industry , Experience , as when men become skilfull in any particular Art , or profession . That skill of Bezaliel and Aholiab for those curious artificiall works of the Tabernacle , to work in gold , and silver , and brasse , and cutting of stones , and carving of wood , was from the Spirit of God , Exod. 35.31 . The secular policy of Achitophel ; The natural wisdome of Solomon ; The skill of the Plowman , both in sowing , and threshing does proceed from the same Spirit ; from whom every good and perfect gift does come . In breif , when men become skilfull and expert in any faculty , whether , Disputing , Oratory , Preaching , Praying , &c. each of these does proceed from the Spirit of God , as the principall Author of them ; dividing to every man severally as he will. All other helps , whether from nature or industry ; being but secondary , subordinate Aides , which are by Him made effectual for the accomplishing of these ends . That Question of the Apostle being fitly applyable unto all preheminences of this kinde . Who made thee to differ from another ? And what hast thou that thou hast not received ? 1 Cor. 4.7 . So then all kinde of good habits or abilities , and particularly this gift of Prayer , with the several degrees , or ingredients of it are to be ascribed unto the Spirit of God , as being the cheif donor of them . 3. This gift of the Spirit is not barely by infusion , but by assisting our endeavours , by helping together with us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . collaborantes adjuvat . He helpeth together with , and over against us , ( so the Original word does properly signifie ) as when another man sets to his shoulder , to bear a part with us in the lifting of any burden : We must put forth our best endeavours ; and then we shall not want his assistance . The Spirit of God do's ordinarily work by means , and 't is an old rule in Divinity . Habitus infusi infunduntur per modum acquisitorum . Infused habits are usually wrought in us after the same manner as acquired ; that is , gradually , and not without humane endeavour and cooperation . In the Primitive times indeed when the Church was in its Infancy , then the teat was put into their mouthes , they were extraordinarily inspired with these gifts by immediate infusions , without the usual means of study and labour ; but that Mannah was only for the Wildernesse , when other common wayes could not be made use of ; whereas , when the Church is grown up to the estate of Manhood , and is possessed of the Land , God does now expect that we should plow and sowe , and eat the fruit of the Earth in the sweat of our browes ; that we should serve his Providence , and depend upon him only in the use of means ; and as children do not learne to speak distinctly , but after many trials ; so neither can a Christian be able ( as he should ) to cry Abba Father , till he has bestowed some time and experience in the learning of it . CHAP. II. Two extreams that make men defective in this Gift . Confining themselves wholly to set-formes . Depending wholly upon sudden suggestions . FRrom what hath been already said , 't is easie to inferre that there are two extreams which usually hinder men from a proficiency in this Gift . 1. When they so confine themselves to the help of books and particular set-formes , as not to aime at or attempt after any farther improvement of their own knowledge and abilities in this kind . 2. When men depend altogether upon sudden suggestions , as if it were a quenching , or confinement of the Spirit , to be furnished beforehand with matter or expressions for this service . Unto those that erre in the first kinde , I would suggest these considerations . First , by way of concession : As for those weaker Christians and new Converts , who have not their hearts enlarged with an ability to expresse their own wants and desires , 't is both lawful , and convenient for such to help themselves , not onely in their families , but even in their secret performance of this dutie , by the use of some good book or prescribed form , untill by farther endeavour and experience , they may attain unto some measure of this gift . Such persons may perhaps finde oftentimes their own case and condition more pithily and affectionately set down in a prayer penn'd by another , then they are able to expresse it themselves . And if the use of such a form do prove a means to warm their affections , and enkindle their graces , certainly then it cannot be justly stiled a quenching of the Spirit . 'T is not essential unto the nature of prayer , that it be either read , or rehearsed by memory , or by immediate and sudden suggestion ; ( these things being such circumstantiall adjuncts , as have not any absolute intrinsecall necessity or unlawfulnesse ) but rather that it be delivered with understanding and suitable affections , with humility and confidence , and an inward sense of our conditions . Nor is there any great difference ( as they are considered in themselves ) betwixt repeating by memory , and reading out of a Book ; the memory being but a kinde of invisible Book for the register of our thoughts , though in this case it should be specially remembred , that in the use of such prescript formes , to which a man has been accustomed , he ought to be narrowly watchfull over his own heart , for fear of that lip-service , and formality , which in such cases we are more especially exposed unto . This I thought good to premise for the removall of prejudice on the one hand . But now in the second place , for any one so to set down and satisfie himself with his Book-Prayer , or some prescript form , as to go no farther , this were still to remain in his Infancy , and not to grow up in his new nature : This would be as if a man who had once need of crutches , should alwayes afterwards make use of them , and so necessitate himself to a continual impotence . 'T is the duty of every Christian to grow and increase in all the parts of Christianity ; as well gifts as graces , to exercise and improve every holy gift , and not to stifle any of ●hose abilities wherewith God has endowed them . Now how can a man be said to live suitable unto these rules , who does not put forth himself in some attempts , and endeavours of this kinde ? and then besides , how can such a man suit his desires unto several emergencies ? What one sayes of counsel to be had from books , may be fitly applied to this Prayer by book ; That 't is commonly of it self , something flat and dead , floating for the most part too much in generalities , and not particular enough for each severall occasion . There is not that life and vigour in it , to engage the affections , as when it proceeds immediately from the soul it self , and is the natural expression of those particulars , whereof we are most sensible . And if it be a fault not to strive and labour after this gift , much more is it to jeer and despise it by the name of ex tempore Prayer , and praying by the Spirit ; which expressions ( as they are frequently used by some men by way of reproach ) are for the most part a sign of a prophane heart , and such as are altogether strangers from the power and comfort of this duty . Whereas 't is commonly objected by some , that they cannot so well joyn in an unknown form , with which they are not beforehand acquainted ; I answer ; that 's an inconsiderate objection , and does oppose all kinde of formes that are not publikely prescribed . As a man may in his judgement assent unto any divine truth delivered in a Sermon , which he never heard before ; So may he joyn in his affections unto any holy desire in a Prayer , which he never heard before . If he who is the mouth of the rest , shall through imprudence deliver that which we cannot approve of , God does not look upon it as our Prayer , if our desires do not say Amen to it . If it be again objected , that this ability of praying without Book , may perhaps be fit for Ministers , and such as are of more eminent learning and knowledge , but is not to be expected from others . I answer , 't is true , such persons are more especially concerned in this Gift , and 't is the greater fault and shame for them to be without it ; but yet others are not exempted from labouring after it , no more then they are from the occasions , or need of it , or performing the Duty . And as for the pretended difficulty of it , I shall in this discourse make it evident , that if it be but seriously attempted ( as all religious businesses ought to be ) 't is easie to be attained by any one that has but common capacity . Unto those that are in the other extream , depending altogether upon sudden infusion , and neglecting to prepare themselves for this service , by study and premeditation , unto such I would propose these considerations . 1. By way of Concession . 'T is true , a man ought not to tye himself , so precisely unto any particular form of words ( though of his own composing and fitted to his condition ) but that he may either adde or alter , according as any emergent occasion , or some new affection suggested shall require . Sometimes perhaps he shall feel his heart more warm , his desires more vigorous , and his expressions more copious and ready . And in this case he should not suffer himself to be streightened , or confined within any old form , but may expatiate more freely according as he findes his inward inlargements . But then to the second place , this do's not hinder , but that generally 't is both lawful and necessary to prepare our selves , as for this gift in generall , so for every particular act of it , by premeditating ; ( if we have leisure for it ) both matter , and order , and words . For though it be a gift of the Spirit , yet 't is not to be expected , that it should be suddenly infused into us , without any precedent endeavours of our own , no more then the Gift of Preaching , for which the ablest Ministers are bound to prepare themseves , with diligence and studie , there being not any ground for a man to expect more immediate supplies from above in the duty of Prayer , then in that of Preaching . But here it should be considered , that there is in this businesse of preparations great difference to be allowed for , in respect of Persons . Times . 1. There is a vast distance betwixt the abilities of severall persons , even those that have been practised and experienced in this kind , some being naturally of a warmer temper , more easie affections and ready expression ; others more cold and slow in each of these . Now the same ●●udy and strictnesse in the preparation of matter and words , is not alike required from each of these . The proportion of gifts , which any man hath received , is the measure of his work and duty : To whom much is given , of him much will be required , in respect of preheminence and abilitie : And when the iron is blunt , a man must put to the more strength , in respect of care and diligence ; one of these ought to be the more able and eminent , the other ought to be the more studious . The measure of one mans gifts is not a rule for another man to work by , or to be censured by . And therefore ( by the way ) 't is a great mistake in those who are apt to judge one man as coming short in his duty , because he has not the same eminency of gifts with another ; though such an one perhaps , can with fitting , proper expressions , inlarge himself in this duty upon any sudden occasion , yet he should not condemne another that cannot . Our abilities are not rules for other mens actions . God accepteth according to what a man hath , and not according to what a man hath not . In respect of duty we should labour to emulate the best , but in matter of Gifts , as we must not neglect the means of improving them ; So we must be content with our portion , though we come behinde others . 'T is true , if our affections could alwayes lead our prayers , then the expression would be more facil , and the premeditation might be the lesse . But because there will be sometimes a necessity that our affections should follow , and be stirred up by our expressions , ( which is especially to be aimed at , when we pray in publick , in reference to those that joyn with us ) and will very often fall out likewise in our secret devotions ; therefore 't is requisite that a man should be alwayes furnished with such premeditated formes , as may be most effectual to this end , namely to excite the affections . And to this purpose , if those heads , which will be alwayes pertinent , and of continual necessity , were comprehended in some set forme , studied with care and diligence , they might perhaps be more serviceable for the stirring up of our faith , and affections , then they could otherwise be , if they did proceed onely from our own sudden conceptions . 2. We should likewise distinguish betwixt the several times , and occasions of performing this duty , when we are call'd to it , either publickly with others , or secretly betwixt God and our own souls . Now there is not the same degree of premeditation and study required for each of these ; A man may in secret take a greater liberty , to inlarge himself in such sudden expressions , as are not in themselves perhaps so proper , and significant , which yet may be suitable to the present intention , because they set forth his own immediate thoughts . But now when we are to be the mouth of others , then our businesse must be to engage their affections that joyn with us , and therefore our expressions here should be so proper , and deliberate , as may be most effectual to this end ; now such kinde of unpremeditated formes ; as may serve well enough to set forth our own desires , will not perhaps be so proper to excite anothers . That is certainly the fittest forme , which does most adequately answer the chief end of Prayer , namely , to stirre up the affections , and expresse the desires : Now this in our publick devotions , where we are to joyne with others , and to make impression upon them , I say in such cases this may generally better be done by study and premeditation , then by leaving it to sudden conceptions . Such crude notions , and confused matter , as some men by their neglect in this kinde will vent , does rather nauseate and flat the devotion then excite it . And therefore upon such occasions we should take care that our expressions be so weighty , and serious , as may be suitable to the end , and the solemnity of this service ; and the lesse any mans former practice and experience hath been , by so much the greater ought his warinesse and study to be at such times . And here I cannot but observe two kinde of imprudencies , with which good men are sometimes apt to be overtaken , an affectation of length , and an affectation of continual varying their phrase , when as their inward inlargements do not perhaps fit them for either . And by this means , they become exposed unto some empty , impertinent , unseemly expressions . They should consider , that though it be in it self very useful , and argues an excellent ability to do these things well , yet there may be too great an affectation of them . And then besides , neither is every man , nor perhaps any man at all times fit for them ; I mention these onely as right-hand infirmities , upon which profane men will be apt to take great advantages , and to confirme themselves in their prejudices , and therefore every prudent Christian should be watchful against them . There is nothing more unsuitable to the solemnity of this duty , to that reverence which we owe unto the divine Majesty , then to bespeak him in a loose , carelesse , empty manner , though God is not bettered by any thing we can give or do ; All our services being to him as nothing ; yet he is pleased to esteem of them by their commensuration to us , if in respect of our abilities they are the best , and with any thing below our best , we cannot expect he should be satisfied . All kinde of worship should proceed from a desire , and study to honour God , and therefore ought to be performed with our utmost care and abilities . Under the Law men were bound to Sacrifice unto God the best of their substance ; and if sacrifice be a type of Prayer , then also we are bound to pray unto him in the best manner and forme that we can invent ; and consequently in a premeditated form , when that may be most effectuall to direct us in our desires , and to stirre up our affections . The multiplicity of our wants , the unfaithfulnesse of our memories , the dulnesse and slownesse of our apprehensions , the common extravagancies of our thoughts , will all require our best care for the remedy of them and premeditation may be a very proper means for this purpose . Job speaks of chusing out his words , to reason with God. As it is amongst persons and things , so it is amongst expressions too ; some are choise and beautiful , others refuse and improper . Now a man should be careful to select the fittest words to expresse himself in this duty . And 't is a very solemn Caveat which the Wiseman gives , Eccles. 5.2 . Be not rash with thy mouth , and let not thine heart be hastie to utter any thing before God ; for God is in heaven , and thou upon earth , therefore let thy words be few ; as if he should have said , when thou dost approach before the Divine Majesty in the duty of Prayer , be sure that thou first ponder with thy self the greatness of that businesse ; settle and compose thy ●houghts to the solemn performance of it . Betware of crude , tumultuary meditations ; of idle , impertinent , wilde expressions ; Take heed of all empty repetitions , digressions , prolixity ; for God is most glorious and wise , whereas thou art a poor unworthy creature , and therefore shouldest not dare to bespeak him , without a great deal of fear and preparation . Let thy words be few ; Not that brevity , or fewnesse of words is the proper excellency of Prayer ; God is as little taken with that , as with the length of them ; He is not wearied and tired , as men are : But because those that speak little , do probably study , and ponder more upon what they say . And to this purpose 't is said , that the wise Preacher sought out , and gave good heed to find , and to set in order acceptable words , Eccles. 12.10 . and of such words 't is said in the next verse , that they will prove as goads and nails fastened by the Masters of Assemblies , that is , when they are deliberate and proper , they will leave a strong and lasting impression upon the hearers . If it be objected , that set forms are properly helps of insufficiency , and therefore should not be used by those that have abilities of their own . It may be answered , though set forms made by others be as a crutch or help of our insufficiency , yet those which we compose our selves are a fruit of our sufficiency ; and may likewise prove a very great advantage , for the more solemn performance of this duty , ( especially in publike , and with others ) both for the direction of our desires , and exciting of our affections : Though a man ought not to be so confined by any premeditated form , as to neglect any special infusion . He should so prepare himself , as if he did expect no assistance ; and he should so depend upon divine assistance , as if he had made no preparation . If it be objected again , that men ought to rely upon that promise , Dabitur in illa hora , Matth. 10 19. Take no thought what ye shall speak , for it shall be given you in that same houre . I answer , 't is true , when God does call men to extraordinary services , of which that Scripture speaks , he does accordingly fit them with extraordinary assistance . But yet when men may use the common means , 't is there a great presumption to depend upon extraordinary help . That 's a remarkable saying of the son of Syrach : Before thou prayest , prepare thy self , and be not as one that tempts the Lord. He that rushes upon this duty , without using the common means of fitting himself for it , does tempt God ; for to tempt God , is to expect any thing from him without using the ordnary helps . So our Saviour answered the Devill , when he would have perswaded him to fling himself from the Temple , when as there were stairs for descent , Matth. 4.7 . Thou shalt not tempt the Lord thy God. And of this fault are those guilty , who depend so much upon immediate infusion , as to neglect all premeditation or previous studie . If any should think that that phrase of the Apostle , of praying with the Spirit , does imply a totall resignation of a mans self to his immediate suggestions ; That may easily appear to bee a grosse mistake , for in the very same place , 1 Cor. 14.14 , 15. He speaks likewise of singing with the Spirit . And I presume no man would think it fitting , to rely wholly upon his bare infusions , in the duty of singing without preparation both of matter and words too . I have been the longer upon this subject because I would willingly remove those inconsiderate prejudices , which some of good affections may be transported with in this point ; And that this holy duty might not so often suffer in the solemnity of it , by mens presumptions , and negligence in this kinde . CHAP. III. Arguments , or motives to excite men unto the labour after this Gift . HAving thus discoursed concerning the nature of this Gift , together with the two extreams which on either hand do so much hinder mens proficiency in it ; I shall in the next place briefly suggest some few arguments or motives to engage us upon the diligent enquiry after it . 1. From the excellency of it in comparison to those other abilities , which are so much valued , and sought after in the world . As for Manual trades , men are content to bestow the labour of seven yeers in the learning of them . And so for the Liberal Ar●s , you know what numerous and large volumes are written concerning them : how much time and pains men will lay out in the study of them , counting their labour well bestowed , if after many tedious watchings they can attain to any kind of eminency in these professions ; And yet these things can onely accommodate us with some outward conveniencies , and help us in our conversing with men ; whereas this Gift of Prayer is of much higher , more universall efficacy , and does enable us to converse with God , and therefore may much better deserve our enquiry . 'T is counted a commendable thing for men to have any special skill in Arts that are meerly for recreation and diversion of the minde ▪ How much more in this Gift , which is the chief refuge , and refreshment of the soul in all its dejections ? 'T is a desirable thing to be expert in humane Oratory , whereby we are able in ordinary affaires , to perswade and prevail with men : How much more in this divine Oratory , which in matters of nearest and greatest concernment does give us power to prevail with God ? 2. From the suitablenesse , and necessity of it , in respect of that Religion which we professe ; unto which this gift is of such great consequence , and has such immediate relation . An ingenuous man would be ashamed to pretend unto any Art or faculty , wherein he is grossely ignorant : So may that man be to professe Religion , who neglects to attain this Gift . A Christian that cannot pray , is like an Oratour that cannot speak , or a Travellour that cannot go ; there being no other ability more necessary for us in our particular callings ▪ as we are Artists , then this is for our general callings , as we are Christians . Now as a man would be loth either to be , or to be accounted ignorant in the mysteries of his profession , so should it be a shame to us to be very defective or negligent in this gift . 'T is part of our spiritual Armour ; and for a Souldier to be without any skill in the use of his armes , is both an unsuitable and a dangerous condition . 3. From the special advantages and fruits of this Gift , enabling a man upon all occasions to relate his condition , according to the special circumstances of it ; to suite his desires and expressions according to several emergencies , which in the midst of all our dejections and tumultuous thoughts , will be a meanes to induce a quietnesse , and Serenity of minde , if a man can but pour out his soul , and lay open his case before God. So that by this meanes he may have a continual supply of comfort upon every occasion ; besides those special raptures and elevations of spirit , which men that are much conversant in this duty , and inquisitive after this gift , shall sometimes be affected with . 4. From the inconveniencies that a man shall be exposed unto by the want of it , when he is surprised by any sudden exigence , or lies under any great strait , wherein he cannot expect any help , but from the hand of God ; ( as who is there that can promise himself a continual freedome from such extremities , but that they may at some time or other befall him ? ) I say , that in such a case a man should not know how to relate his own condition , or to bespeak Gods assistance without having recourse to some prescribed forme , which perhaps hath no proper reference to the particular occasion ; How inconvenient and prejudiciall would this be ? Our liberty of recourse to God in such cases , is one of the greatest priviledges of a Christian , and therefore our ignorance in the due manner or proper way of this addresse , must needs be a great disadvantage ; there being but little difference betwixt not having a medicine , and not knowing how to apply , or make use of it . True indeed , the best men have sometimes found such a straitnesse upon their spirits , and such unaptnesse for expressions , that they have not been able to pour out their souls in this duty , but then they have still complained of this , as being a great discomfort and unhappinesse . So Hezekiah , I did chatter as a Swallow , and mourn as a Dove , mine eyes fail with looking upwards . And David , Behold , how I mourn in my prayer , and make a noise . And therefore it must needs be a much greater unhappinesse to be alwayes in this condition , and under a continuall disability of expressing our own wants and desires in this duty . These particulars rightly considered cannot but inflame our hearts unto an earnest desire of this Gift . CHAP. IV. The general directions for the attaining of this Gift . Namely Rules and Practice . Some particular Rules to engage the affections in this service . What we are to do upon any invincible indisposition or aversness from it . THe next thing to be discussed is concerning the means , or directions , for the more facill attaining of this Gift ▪ where there are these two general things to be prescribed ; Namely Rules and Practice , which are likewise necessary for all other acquired habits . 1. Without Rules a man will be apt to go compasse , and roving in the enquiry after this Gift , not the shortest and most proper way . 2. Without frequent Practice , according to these Rules , he shall never attain this habit . 'T is not the bare knowledge of a way , without walking in it , that will bring a man to his journeys end . Habits are both acquired and improved by exercise . Those things that we learn for practice , we learn by practice ( saith the Philosopher . ) And that is one reason why many ignorant men do sometimes in this Gift excell those that are much more eminent for learning and knowledge ; because though these do better understand the Rules , and Theory , yet the other do practise more ; and by that means attain to a greater readiness and facility in this gift , and this likewise is the reason why in these later times , divers men have attained to a greater preheminence this way , then was usuall heretofore , because formerly this kinde of study and endeavour was lesse in use : Men did generally confine themselves to particular forms , and did not make it their businesse to improve in this ability . The Rules to this purpose are chiefly of two kindes . Namely such as concern , 1. The stirring up of the affections . 2. The informing and furnishing of the judgement 1. 'T is convenient that the affections should be so engaged in this service , as that they may lead the way and guide us both in our matter and expression , to which purpose the most proper means wil be to get a clear and distinct apprehension of our own conditions in these two respects . 1. In respect of that necessity that lyes upon us , 2. In regard of that possibility which there is of obtaining by this means help and supply . These two arguments will be of greatest efficacy to excite the affections . 1. We must labour to work in our selves a true sense of our own necessity . A Malefactor that is presently to be sentenced , and executed ▪ will not need any prompter to quicken his desire of pardon . Men that are in such a condition , ( saith Parisiensis ) Nullum habent Doctorem , qui illos supp●icare doceat , & precari ; non habent librum , quem inspitientes , accipiant inde disertitudinem illam deprecationis ) will not need any Master to teach them how to supplicate , nor any book out of which they might learn a set forme of petitioning . The apprehension of their present danger will make them both importunate and eloquent , in the desire of mercy . And thus will it be in proportion , with every one as he does apprehend his own necessity , in respect of any want , or danger . To which purpose that g●ace of Humility , will be of special advantage , which is alwayes sensible of it's own need and poverty ; and the more it does receive , by so much the more does it bemoan it 's own indigence . Now , when a man has brought his heart to this temper , it will be most proper for him to lay aside all needlesse artifice , or affectation , behaving himself in his addresses unto God with the same plainnesse , and simplicity ▪ as we use to do with men . Let him seriously consider . 1. What sins those are which ( if he were now to die ) would most affright his conscience . Confesse them in particular , aggravate , and bewaile them ▪ 2. What that is he would chuse above all other things to desire of God , if he were sure to have his wish ; Pardon , Grace , Perseverance , Contentment , Heaven , Protection ▪ &c. and let him beg each of these , urging the promise to this purpose . 3. How his condition does differ from others below him . What blessing there is that he could least spare . Others , perhaps , are wretchedly ignorant , prophane , necessitous , sick , &c. whereas he is exempted , and therefore ought to give thanks for each of these enjoyments . And in in the mention of these , he may poure out his thoughts in the most obvious expressions , As suppose after this manner . O Lord my God , I am at this present guilty of such or such a sin , which I have relapsed into , notwithstanding my conviction and promises ; I desire to be humbled for it , and to renew my resolutions against it ; and do earnestly beg thy mercy in pardoning of it , thy grace to strengthen me for the future . There is such a blessing I stand in great need of : 'T is not in mine own power to procure it , thou can'st easily , and thou hast promised to bestow it , &c. There is such a mercy which I see other men want , and this makes their condition sad and miserable ; and therefore I desire to be truly sensible of thy favour in my enjoyment of it . Thus going over particulars , in the most facil natural expressions , and if new matter does not presently occurre , a man need not therefore break off this exercise , but may take some time to meditate and consider of his condition , to recollect some other particulars . 'T is not necessary that he should still keep on in this duty , in a continued frame of speech ( I speak of our secret , Closet-devotions betwixt God and our own soules ; for as for publick prayer , wherein we are to joyn with others , though but in a family , we ought there to be more close and exact in our preparations , as being to work upon the affections of those that joyn with us ) But I say in these private devotions a man may take a greater freedome , both for his phrase and matter , he may be sometimes at a stand , and make a pause , there may be many intermissions and blanck spaces , in respect of speech , wherein by meditation he may recover some new matter to tontinue in this duty . Now to him that shall attempt it after this manner , it will not be very difficult to pray in private , without the help of books , or prescribed formes . And 't is not easie to expresse what a vast difference a man may finde in respect of inward comfort and satisfaction , betwixt those private prayers that are thus conceived from the affections , and those prescribed formes , which we say by wrote , or read out of books . This will be one good way so to ingage the affections upon this service , that they may go before and lead us on in the particular subject of our prayers , in which frequent practice will make a man very expert ; especially if by observation he be furnished with a t●easury of the most proper matter and expressions to this purpose ; wherby when his affections are dull , and indisposed , he may be able to quicken them . For as the affections when they are vigorous , will guide us unto matter and expression : so when they are heavy and dull , then premeditated matter and expression will help to excite them , these being of mutual efficacy and advantage . But of this I shall have occasion to speak afterwards . 2. Besides the sense of our own necessity , 't is requisite likewise that a man should apprehend the possibility of receiving help and supply by this means . A poor begger will with much patience and diligence attend that door , where he is confident of obtaining an alms ; and till a man be thus perswaded he can never be earnest in his desires . To this purpose that grace of faith is so often required for the right performance of this duty ; and for the strengthening of this , God is pleased to give us leave to argue with him , Isa. 1.16 , 18. He invites those that are washed and reformed to reason with him , Come now , and let us reason together , saith the Lord , &c. Rogat efficacissimè , qui causas rogandireddit . That man does beg most powerfully , who backs his requests with arguments . And the Scriptures do afford us frequent examples of such humble and reverent expostulations , wherein holy men have with many reasons pleaded their cause before God. So Jacob , Gen. 32 , 11 , 12. And Moses , Exod. 32.11 , 22 And David very frequently . Not that any of our arguments are able to move , and alter him in whom there is no shadow of change : But they may be effectuall in the strengthening our own faith and fervency , which is the proper scope and end of them The usuall Topicks to this purpose do concern either God. Our selves . 1. The Arguments from Gods nature and Attributes are reducible to some of these heads . 1. From his Power . So Moses argues with him : O Lord God , who hast begun to shew thy servant thy greatnesse , and thy mighty hand ; for what God is there in heaven , or in earth , that can do according to thy wo●ks , and according to thy might ? I pray thee , &c. Thus Jehosaphat pleads , 2 Chron. 20.6 . O Lord God of our fathers , art not thou God in heaven ? And rulest not thou over all the Kingdoms of the Heathen ? and in thine hand is there not power , and might ? so that none is able to withstand thee . 2. From his Wisd●m and Providence , Job 365. God is mighty in strength and wisedome , Psal. 59.13 . Let it be known that God ruleth in Jacob , and unto the ends of the earth . He is the only wise God , 1 Tim. 1.19 . who maketh every thing beautiful in his time , Eccles. 3.11 . 3. From his Justice , Psal. 5.3 , 4. My voice shalt thou hear in the morning , O Lord , for thou art not a God that hast pleasure in wickednesse , neither shall evill dwell with thee , Psal. 143.1 . Hear my prayer , O Lord , give ear to my supplication , in thy faithfulnesse answer me , and in thy righteousnesse . 4. From his Truth , Psal 69.13 . O God , in the multitude of thy mercy hear me , in the truth of thy salvation , 2 Sam. 7.28 . And now , O Lord God , thou art that God , and thy words be true , and thou hast promised this goodnsse unto thy servant , therefore now let it please thee , &c. 5. From his Mercies , Psal. 6.4 . O save me for thy mercies sake . Psal. 25 6. Remember , O Lord , thy tender mercies , and thy loving kindnesses , for they have been ever of old . Isa. 63.15 . Look down from heaven , and behold from the habitation of thy holines , and thy glory , where is thy zeal and thy strength , the sounding of thy bowels , and of thy mercies towards me ? are they restrained ? 6. From his Glory , Josh. 7.9 . What wilt thou do unto thy great Name ? 2 Kings 17.19 . Now therefore O Lord our God , I beseech thee , save thou us out of his hands , that all the Kingdoms of the earth may know that thou art the Lord God , even thou onely . Pal. 79.10 Wherefore should the Heathen say , where is their God ? Jer. 14.21 . Do not abhor us for thy names sake , do not disgrace the Throne of thy Glory . 7. From his Covenant and Promise , 1 Kings 8.25 , 26. O Lord God of Israel , keep with thy servant David my father , that thou promisedst him , &c. And now , O God of Israel , let thy word I pray thee , be verified , which thou spakest unto him , &c. Psal. 74.20 . O deliver not the soul of thy Turtle unto the multitude of the wicked , forget not the Congregation of the poor for ever . Have respect unto the Covenant , &c. Jer. 14.21 . Remember , break not thy Covenant with us . 8. From his Command of calling upon him , and appointing this Ordinance , as the means of our help and supply in any condition , Psal. ●7 . 8 . Thou saidst , Seek ye my face , my heart answered , Thy face , Lord , will I seek , Psal. 50.5 . Call upon me in the day of trouble , I will deliver thee , and thou shalt glorifie me . Psal. 86.5 . For thou , Lord , art good , and ready to forgive , and plenteous in mercy unto all them that call upon thee . 2. The second sort of arguments , from our selves , are derivable from some of these heads . 1. From our Relation to him as being his people , servants , children , Psal 74.1 , 2. Why doth thine anger smoke against the sheep of thy pasture ? remember the Congregation which thou hast purchased of old , the rod of thine inheritance , which thou hast redeemed ; this Mount Sion , wherein thou hast dwelt . Psal. 116.16 . O Lord , truly I am thy servant , I am thy servant , and the son of thine handmaid , thou hast loosed my bonds . Psal. 143.12 . Of thy mercy cut off mine enemies , and destroy all them that afflict my soul , for I am thy servant . Isa. 63.16 . Doubtlesse thou art our Father , though Abraham be ignorant of us , and Israel acknowledge us not ; thou , O Lord , art our Father , our Redeemer . Isa. 64.8 . But now , O Lord , thou art our Father , we are the clay , and thou our Potter , we are all the work of thine hand . Be not wroth very sore , O Lord , neither remember iniquity for ever . Behold , see we beseech thee , we are all thy people . Jer. 14.8 , 9. O! the hope of Israel , the Saviour thereof in time of trouble , why shouldst thou be as a stranger in the land ? and as a wayfayring man , that turneth aside to tarry for a night ? Why shouldst thou be as a man astonied , as a mighty man that cannot save ? yet thou , O Lord , art in the midst of us , and we are called by thy name ; leave us not . 2. From our own sincerity , Psal 40.16 . Let all those that seek thee , rejoyce and be glad in thee ; let such as love thy salvation say continually , The Lord be magnified . Psal. 119.38 . Stablish thy word unto thy servant , who is devoted to thy fear . vers . 94. I am thine , save me , for I have sought thy precepts . vers . 159. Consider how I do love thy prece●t , quicken me , O Lord , according to thy loving kindnesse . Isa. 38.3 . Remember now , O Lord , how I have walked before thee , in truth , and with a perfect heart , and have done that which is good in thy sight . 3. From our present Dependance upon him , Ps. 7.1 . O Lord my God , in thee do I put my trust , save me from all them that persecute me . Psal. 2● . 2 . O my God , I trust in thee , let me not be ashamed . vers . 20. Keep my soul , and deliver me , let me not be ashamed , for I put my trust in thee . Psal. 57.1 . Be merciful unto me , O God , be merciful unto me , for my soul trusteth in thee , yea , in the shadow of thy wings will I make my refuge , untill these calamities be over-past . 4. From the greatnesse of our Need and sufferings , Psal. 25.19 . Consider mine enemies , for they are many , and they hate me with a cruel hatred . Psal. 60.1 , 2 , 3. O God , thou hast cast us off , thou hast scattered us , thou hast been d●spleased ; O turne thy self to us again ; thou hast made the earth to tremble , thou hast broken it , thou hast shewed thy people hard things , thou hast made us to drink the wine of astonishment . Psal. 79.8 . Let thy tender mercies speedily prevent us , for we are brought very low . Psal. 142.6 . Attend unto my cry , for I am brought very low ; deliver me from my persecutors , for they are stronger then I. 5. From the Benefit of his hearing , and granting our requests , Psal. 80.18 . So will not we go back from thee : quicken us , and we will call upon thy name . Psal. 102.15 . So the Heathens shall fear the name of the Lord , and all the Kings of the earth thy glory . vers . 18. This shall be written for the generations to come , and the people which shall be created , shall praise the Lord. Psal. 106 47. Save us , O Lord our God , and gather us from among the Heathen , to give thanks unto thy holy name , and to triumph in thy praise . 6. From our Experience and former examples , Judg. 15.18 . Thou hast given this great deliverance into the hand of thy servant , and now shall I die for thirst , and fall into the hand of the uncircumcised ? Psal. 22.4 , 5. Our father 's trusted in thee , and thou didst deliver them . They cryed unto thee , and were delivered ; they trusted in thee , and were not confounded . Psal. 27.9 . Thou hast been my help , leave me not , neither forsake me O God of my salvation . To these may be added in the businesse of Imprecation another Topicke , from the insolence , and impiety of Gods enemies , Exod. 32.12 . Wherefore should the Egyptians say , for mischief did he bring them out , to stay them in the mountaines , and to consume them from the face of the earth ? Psal. 140.8 . Grant not , O Lord , the desires of the wicked , further not his wicked device , lest they exalt themselves . From some of these heads a man may fetch arguments , to quicken and confirme his faith , to perswade the possibility of obtaining help by this duty . And that is another good means of engaging the affections upon this service . Sometimes indeed , the Spirit of God may raise in a man such vigorous inlargements of heart , that he shall not need any distinct application of his thoughts to these rules ; but at other times when he is more heavy and indisposed , then ought he to be the more careful in using these means ; when the winde does not blow to help us by the sailes , we must ply the oares so much the harder . But now , if notwithstanding all our endeavours in this kinde , we do still finde in our selves a barrennesse , distraction and aversnesse from this service ( as that may be frequently our condition ) in this case there are these two remedies to be considered . 1. Bewaile , and pray against that indisposition in particular , and though you can say nothing else , yet say this , O Lord , as this coldnesse and deadnesse of heart , is my fault , so I desire to repent of it , and to be humbled for it ; but as it is thy will and chastisement , most justly inflicted for my former negligence , and formality , so I desire to submit unto it , thy will be done ; but yet I will not cease to beg pardon for it , and power against it . A man does not only then pray well , when his devotions are accompanied with some special comforts and inlargements ; but then also when he is sensible of much coldnesse and indisposition . The right performance of this duty , does not so much consist in the acts of the sensitive appetite , as in the regulating of the will. As God takes the Will for the deed in sinful actions , so much more in good duties , as being more ready to reward then to punish , 2. What you want in the degrees of your duty , be careful to make up in your humility , and this will be the most proper improvement of all our failings , when we can strengthen our selves by our very infirmities . O Neminem à Deo derelictum , quando etiam vilitas ipsum seminarium est sublimitatis , ( saith one of the Ancients . ) That man has no great reason to complain of desertions , who can by them take advantage to improve his graces , and raise himself by his very falls . Our most inlarged devotions are nothing worth , without this fruit of humble and upright conversations ; and with this consequent , our coldest , most restrained prayers , may be looked upon as succesfull . Thus much for the first sort of rules that concern the stirring up of our affections . CHAP. V. Other Rules to furnish the Judgement in respect of Matter , Method , Expression . THe second kinde of Rules for the attaining of this Gift , are such as concerne the furnishing the Judgement both in respect of Matter . Method . Expression . Answerable to these three defects that men usually complain of , Namely 1. Drynesse , or emptinesse for want of Matter , 2. Confused , tumultuary repetitions , or digressions for want of Order . 3. Crude , unseemly , improper phrase , for want of fitting Expression . Whereas on the contrary each of these may be remedied if a man be furnished with 1. A treasury of Matter . This will help us in the inlarging of our affections , preventing empty and needlesse repetitions , making the mouth to speak , from the abundance of the heart . 2. A fitting Method will teach us how to guide and regulate our thoughts , that they may be delivered in their true place and order , without unseemly hudling , or impertinent digressions . 3. An expertnesse in proper phrase and expression will inable a man so to deliver his thoughts , as that they shall make reflexion back upon his own heart , and have more powerful efficacy upon others . Now for the fitting of the judgement in these respects , there are these directions to be observed . 1. For the supply of Matter ; a man should be carefull to keep by him , some register of the most rem●rkable passages of his life , both in respect of Gods dealing with him , amd his carriage towards God. Having severall Catalogues , or Common-place-heads , unto which the emergencies of these divers natures may be distinctly reduced . This I conceive to be the meaning of those places that speak of watching unto prayer and thanksgiving ; which do not only signifie a di●igence in respect of the act or exercise of this dutie , but likewise a care of improving in the habit , or gift of it ; A vigilancy in observing and gathering up fit matter for our Confessions , Petitions , Thanksgivings , according as our daily occasions , and the severall conditions of our lives may require . Mark your sins and defects , your sufferings and wants , your mercies and enjoyments ; make a distinct register of them that you may have them in readiness upon any special occasion . 'T is usuall for younger students to be very carefull in gathering of Common-place books , for other matters , ( of which notwithstanding , when they come to riper judgements they will finde but very little use . ) But now of how much greater advantage would it be , if they were but diligent to collect under proper references any such particular matter , or expressions in Prayer , wherewith at any time they finde themselves to be more especially affected ? It would very much conduce to the promoting of this gift , if men would first propose to themselves , some brief Systeme or Logicall frame ( as suppose this that follows , or the like ) containing distinctly , the chief parts to be insisted upon in prayer . And then use each of these as a severall head of reference by way of common-place , to which they might reduce any more pertinent observable passage which they shall either hear or read . This course industriously observed , might probably in a short space raise a man to a great abilitie in this kinde , and would be a good meanes to preserve the memory of such passages , as we have at any time experimented , to be more especially quickning and efficacious upon our own hearts , which otherwise we are so easily apt to forget . If any shall object that this course will require much studie and care ; 'T is considerable that no eminent gift in any kinde , is attained without proportionable diligence . He that would be expert in any other common ability , whether pleading , disputing , &c. must apply himself to those Arts and exercises whereby they are to be learnt ; and therefore much lesse should a man grudge his pains in such a weighty businesse , of more then ordinary consequence . Men that would be thought wary and thriving in the world , are thus observant of their temporall estates , keeping Books of accompt for their revenues and expences . And why should not those who would be thought truly religious , be as watchfull and observant of their spirituall conditions ? 2. For Method , though there may be several kindes of it , yet that is to be esteemed the best , wherein these rules are most closely observed . Namely , 1. That it be Comprehensive , and take in all the parts ▪ 2. That generals be mentioned first , and particulars after . 3. That things of the same kinde and nature be put together ; and this should be observed in all the parts of Prayer . Now the parts of Prayer may be Generally distinguished into these two kinds . 1. Lesse principal Preface . Transitions . Conclusion . 2. More principal Confession . Petition . Thanksgiving . The first thing in a form of Prayer is the Preface , which does chiefly consist of these particulars . 1. The titles of invocation . 2. Some general acknowledgement of our own unworthinesse . 3. An expression of our purpose and desire to make our addresses to him in this duty . 4. With the impetration of his assistance and attention . Next unto the Preface , any one of the three principall parts of Prayer may succeed , either Confession , Petition , or Thanksgiving , according as severall occasions shall require . But in general , and common use , 't is most convenient that Confession should precede the other , because it prepares for them , and may serve to stir us up unto a true sence , both of those mercies which we want , and those which we have received . Confession , according to its proper latitude and extent , does imply in it an acknowledgement both Of Sins by Enumeration Original , in our Inward Man. Outward Man. Actual , against the Law National : Personal . and Omission . Commission ▪ Gospel Thought , Word ▪ Deed. Aggravation of them , in General Multitude . Greatnesse . Special , the kindes of sin . Particular , the circumstances . Punishments External , in our Bodies . Friends . Estates . Names . Internal , in respect of blessings Natural . Spiritual . Eternal , of Losse ▪ Pai● . Next to Confession , Petition may succeed ; but for the better connexion of these two , 't is requisite that they be joyned together by some fitting Transition . The most natural , and genuine matter for which may referre to some one of these heads . Either , 1. A Profession of our shame and sorrow , in the consideration of our many sinnes , and the punishment due unto them . 2. An Expression of our desire to renounce our own righteousnesse , to fly utterly out of our selves . 3. A promise of greater care and strictnesse in our wayes for the future . 4. A brief Application unto our selves , of such mercies and promises , as do belong unto those that believe and repent . For the chief heads of Petition , we are directed in the Lords Prayer , that being given us as a Summary , or brief Model , wherein are conteined the most principal and necessary materials of all our desires . That which is accounted the first Petition , Hallowed by thy name , doth more especialy concerne the chief end of all our desires , namely , the glory of God ; and is there set down to teach us what we are principally to intend and aime at , in all those prayers that we make , either for our selves or others . The three next clauses do concerne the obtaining of good . The first of them for the sanctifying of our hearts and natures , into which we wish that his Kingdome may come . The second for the obedience of our lives , Thy will be done on earth as it is in heaven . The third for the necessities of this present life , Give us this day our daily bread . The three last Petitions do concern the removal of evil . The first of them being against the evil of Sin , Forgive us our trespasses . The second against the evil of Tentation , Lead us not into tentation . The last against the evil of Punishment , Deliver us from evil . All of them being in the plural number , Our Father , and Give us , and Forgive us , &c. which shews our duty to petition for others , as well as our selves , and then the whole Prayer is sealed up with this Argument : For thine is the Kingdome , the Power , and the Glory for ever and ever , Amen . Wherein we acknowledge that it is he alone who is able to grant our requests , thereby teaching us to back our Petitions with such arguments , as may serve to strengthen our belief concerning the successe of them . So that according to this pattern , the chiefe materials of our desires ( the order only being made more suitable to the precedent method observed in our Confession ) may be thus analyzed . All Petition is either For our Selves : Supplication Deprecation against the evill of Sin in respect of its Guilt Pardon . Evidence . Power . Temptation by Our corrupt natures . The Devill . The World. Punishment . Comprecation for good Spiritual Sanctification of our natures , in the Inward Man. Outward Man. Obedience of our lives , by our Performance In all duties of Law. Gospel . Continuance In all duties of Law. Gospel . Increase In all duties of Law. Gospel . Temporal Provision for us . Protection of us . For others : Intercession In General . The Catholike Church . In special Ordinary for the Nations Vncalled Infidels , Jews , &c. the Nations Called Allies . O●rown Nation . Occasional in times of Warre , Famine , Pestilence In particular . Ordinary for all relations of Order Publike , and Political . Private , or Oeconomical . Freindship , and Enmity . Neighbourhood . Occasional , for the afflicted in Minde . Body . This part should be connected to the next by some such Transition , as may fitly serve to seal up the one , and begin the other , which may be taken either . 1. From our Confidence of obtaining the things we desire , by our experience of those former mercies we have already enjoyed . 2. From the danger of ingratitude in hindering the successe of our Petitions . The cheif materials to be insisted upon in our Thanksgiving , are reducible under these two generall heads . Either Enumeration , of mercies . or Amplification of mercies . Mercies to be Enumerated are either Ordinary Temporall . Private concerning Generally the whole mans Being , Nature . Birth , Education . Preservation . More particularly our Soules , Bodies . Freinds , Names . Estates , &c. Publick , in respect of Healthful seasons . Fruitfull seasons . Peaceable seasons . Spirituall Election . Redemption . Vocation . Justification . Sanctification . Hope of Glory . Occasionall , for some particulars Preservation of our selves in soule . body . others in soule . body . Recovery of our selves in soule . body . others in soule . body . Deliverance of our selves in soule . body . others in soule . body . Amplified Generally , by their Multitude . Greatnesse , in respect of Giver . Receiver . Continuance . Particularly , by their Circumstances . Degrees . Contraries . The Conclusion should consist of some such Doxologies as may help to strengthen our Faith , and leave some impression upon our affections . This may serve for a Scheme of Method , comprehending all the chief parts according to a fitting order , for the regulating of our thoughts in this duty . If there be any that should deny the use of Method , and the like helps , as being humane inventions ; such persons will not deserve an answer . They may as well account the rules of reasoning and dispute to be unlawful , reducing all to their own Enthusiasmes ; and so are not capable of being dealt with in any way of debate . 3. The third thing to be enquired into , is Expression , which will of it self naturally follow upon such a preparation of matter and method . But because the language of Canaan , the stile of the holy Ghost is undoubtedly the fittest for holy and spiritual services ; with which , for divers reasons we should labour to be familiarly acquainted ; therefore we should rather chuse , ( where we may ) to speak in Scripture-expression . To which purpose , there are divers instances for each of the foregoing heads , that may be observed and collected from severall books in Scripture . All prohibitions and threats , will administer both matter and phrase unto Confession and Deprecation : All precepts and promises unto comprecation and thanksgiving . Besides that , it is easie to reduce the usuall expressions of other kindes , to be proper and helpfull unto this purpose . There are two extreams to be avoided in our Expression . Namely , Negligence . Affectation . 1. Negligence , when men vent their thoughts in a rude , improper , unseemly phrase ; as if they had no awe upon their spirits , and did not care how they spake . 2. Affectation , either of too much neatnesse and elegance , or else of a mystical kind of phrase , not to be found either in Scripture , or any sober writer ( though much in fashion amongst some men in these times ) which , it may be , sounds well to vulgar ears ; but being reduced into plain English , will appear to be wholly empty , and to signifie nothing , or else to be full of vain repetitions . Each of these extreames will be apt to nauseat an intelligent hearer , and is very unsuitable to the solemnity of this duty . There are some Rhetorical ornaments and varieties in the manner of expression , which may be very proper , and powerful , both for the expressing and exciting our affections , such are these four . 1. Exclamations ; which serve to set forth an affectionate wonder , Psal. 31.19 . O! how great is thy goodnesse which thou hast laid up for them that fear thee , which thou hast wrought for them that trust in thee before the sons of men ! Rom. 7.24 . O wretched man that I am ! who shall , &c. 2. Expostulations ; which are fit to expresse any deep dejection of minde . So Psal. 77.8 . Will the Lord cast us off for ever , and will he be no more intreated ? Is his mercy clean gone ? &c. Psal. 80.4 . O Lord God of Hosts , how long wilt thou be angry against thy people that prayeth ? &c. Psal. 44.24 . Wherefore hidest thou thy face , and forgettest our affliction , and our oppression ? 3. Option , Fit to set forth serious and earnest desires , Job 6.8 . O that I might have my request , and that God would grant me the thing that I long for ! that it would please him , &c. Psal. 119.5 . O that my wayes were so directed , that I might keep thy statutes ! 4. Ingemination ; which argues eager and inflamed affections , Psal. 94.1 , 2. O Lord God , to whom vengeance belongeth , O God , to whom vengeance belongeth , shew thy selfe , lift up thy self thou Judge of the earth , &c. Dan. 9.19 . O Lord hear , O Lord forgive , O Lord hearken and do : deferre not for thine own sake , O my God. He that will seriously endeavour and accustome himself to deliver his thoughts in a proper , full , significant expression , and to be well acquainted with those many examples , which the Scripture does afford to this purpose , such an one may by practice and experience arrive to a good ability and readinesse in this kinde . CHAP. VI. Concerning the most proper materials for the Preface . HAving in the former Chapter laid down some directions in reference to the Order and disposition of parts to be observed in this duty , I come in the next place to treat concerning the amplification of these severall parts ; and to shew how the Scripture will afford various matter for the enlargement of each of them . So that any one , who will be but carefull to collect any other apposite matter , or observation that he shall meet with , and amongst these to refer it under its proper head ; such a one may quickly be furnished with a very copious Treasury to this purpose . The first thing to be thought of in composing a form of prayer , is the Preface . The most necessary and chief materials for a Preface , were formerly specified to be four . I. The titles of Invocation , or the stile of salutation , wherein we bespeak the person whom we pray unto ; who should be expressed by such divine compellations as may excite in our hearts either some , or all of those affections that are more especially required in this duty . These Compellations may consist either of . 1. Gods Names , or Titles . 2. His Attributes , or Properties . 3. His Promises , or Threats . 4. His Works , or wayes ; By all of which he hath been pleased after a more special manner to declare , and make himself known . In the choice of these , we should select such as may be most suitable unto that frame and temper of minde , required in that kinde , or part of Prayer , which we have occasion to insist more largely upon . As the matter of fire is , so it burneth . ( saith the son of Syrach , ) so from the divers meditations of God will arise divers affections towards him . 1. The consideration of his infinite Power , Wisdome , Holinesse , Justice , Omnipresence , Majesty , &c. is apt to produce in us reverence , shame , fear , sorrow , and the other affections of this nature , which are most suitable to the businesse of Confession . 2. The thought of his Mercy , Truth , Patience , is fit to excite Faith and Hope , and consequently is proper for the duty of Petition . 3. The meditation of his bounty and goodness , will provoke Love and Gratitude , and is therefore fit to prepare us for Thanksgiving . According as our thoughts are severally fixed upon any of these ; so may our affections be disposed and qualified in our prayers unto him . To this purpose 't is convenient that we take special notice of those divine Titles and Attributes in Scripture , which may be most suitable to such various occasions . 1. Of the first kinde are such as these . Ps. 24.7.10 The King of glory . Isa. 1.24 . The Lord , the Lord of Hosts , the mighty one of Israel . Rev. 19.16 The King of kings , and Lord of lords . Exo. 15.11 Who is glorious in holinesse , fearful in praises , doing wonders . Num. 16.22 . The God of the spirits of all flesh . Deut. 4.24 Who is a consuming fire , even a jealous God. Deut. 10.17 . The God of gods , and Lord of lords , a great God , mighty and terrible , which regardeth not persons , neither taketh rewards . Deut. 32.4 Whose works are perfect , and his ways judgement ; A God of truth , and without iniquity , just and right . 1 Sam. 4.4 1 King. 8.27 . The Lord of Hosts , who dwelleth between the Cherubims ; whom the Heaven of Heavens cannot containe . 1 King. 19 15. O Lord God of Israel , which dwelleth between the Cherubims , thou art the God , even thou alone of all the Kingdomes of the Earth : thou hast made Heaven and Earth . 2 Chron. 20.6 . Who ruleth over all the Kingdomes of the Earth ; in whose hand there is power and might , so that none is able to withstand him . Before whom no unclean thing should enter . 2 Chron. 23.19 . 1 Chron. 28.9 . Who searchest all hearts , and understandest all the imaginations of the thoughts . 1 Chron. 29.11 . The Lord God of Israel , to whom belongeth greatnesse , and power , and glory , and victory , and Majesty ; for all that is in the Heaven and in the Earth is thine ; thine is the Kingdome , O Lord , and thou art exalted as head above all . Vers. 12. Both riches and honour come of thee , and thou reignest over all ; and in thine hand is power , and might ; and in thine hand it is to make great , and to give strength unto all . 1 Chron. 16.27 . Glory and honour are in his presence ; strength and gladnesse are in his place . Neh. 9.5 . Whose glorious name is exalted above all blessing and praise . Vers. 6. Thou , even thou art Lord alone , thou hast made Heaven , the Heaven of heavens with all their Host ; the earth , and all things that are therein ; the seas , and all that is therein , and thou preservest them all , and the Host of Heaven worshippeth thee . Vers. 32. The great , and mighty , and terrible God , who keepeth Covenant and mercy . Job 4.18 . Who chargeth his Angels with folly . Job 5.9 . Who doth great things , and unsearchable , marvellous things without number . Vers. 10. Who giveth raine upon the Earth , and sendeth waters upon the Fields . 11 To set up on high those that be low , that those which mourne may be exalted to safety . 12 Who disappointeth the devices of the crafty , so that their hands cannot performe their interprize . 13 Who taketh the wise in their own craftinesse , and the counsell of the froward is carried headlong . 14 So that they meet with darknesse in the day-time , and grope in the noon-day , as in the night . 15 But he saveth the poor from the sword , and from their mouth , and from the hand of the mighty . Job 9.4 ▪ He is wise in heart , and mighty in strength : who hath hardened himself against him , & hath prospered ? Vers. 5. Which removeth the mountaines , and they know not , which overturneth them in his anger . 6 Which shaketh the Earth out of her place , and the pillars thereof tremble . 7 Which commandeth the Sun , and it riseth not , and sealeth up the starres . Vers. 8. Which alone spreadeth out the Heavens , and treads upon the waves of the Sea , &c. Job 15.15 . Who putteth no trust in his Saints ; yea , the Heavens are not clean in his sight . Job 26.6 . Before whom Hell is naked , and destruction hath no covering . Vers. 7. Who stretcheth out the North over the empty place , and hangeth the Earth upon nothing . 8. Who bindeth up the waters in his thick clouds , and the cloud is not rent under them . 9. Who boldeth back the face of his throne , and spreadeth his cloud upon it . 10. Who hath compassed the waters with bounds , untill day and night come to an end . 11. The pillars of heaven tremble , and are astonished at his reproofe . 12. Who divideth the Sea by his power , and by his understanding he smiteth through the proud . 13. Who by his Spirit hath garnished the Heavens , and his hand hath formed the crooked Serpent . Who is perfect in Knowledge . Job 37.16 Vers. 22.23 . With whom is terrible Majesty . We cannot find him out , he is excellent in Power ; and in Judgement , and in plenty of Justice : He respecteth not any that are wise of h●art . Psal. 8.1 . Whose Name is excellent in all the Earth , who hath set his glory above the Heavens . Psal. 33.6 . By whose word the Heavens were made , and all the Host of them by the breath of his mouth . Vers. 7. Who gathereth the waters of the Sea together as an heap , and layeth up the deeps in store-houses . 8. That all the Earth might fear him , and all the inhabitants of the world stand in awe of him . 10. Who bringeth the counsel of the People to nought , and maketh the devices of the people to be of none effect . 11. Whos 's own counsel standeth for ever , and the thoughts of his heart to all generations . 13. Who looks down from Heaven , and beholds all the sons of men . 14. From the place of his habitation , he looks upon all the inhabitants of the Earth . 15. Fashioning their hearts alike , and considering all their works . Psal. 47 ▪ 2. Who is the Lord most high , and terrible , a great King over all the Earth . Psal. 57.5 . Who is exalted above the Heavens , and his glory above all the Earth . Psal. 65.6 . Who by his strength setteth fast the mountains , being girded with power . Vers. 7. Who stilleth the noise of the seas , the noise of their waves , an● the tumult of the people . Psal. 66.5 . Who is terrible in his doings towards the children of men . Vers. 7. Who ruleth by his power for ever , and his eyes behold the Nations . Ps. 68.33 . Who rideth upon the Heaven of heavens , which were of old . Psal. 72.2 . Who shall judge the people with righteousnesse , and the poor with judgement . Vers. 11. All Kings shall bow down before him , and all Nations shall do him service . 17. Whose name shall endure for ever , and be continued as long as the Sun , and men shall be blessed in him , and all Nations shall call him blessed . 18 Who onely doth wondrous things . Ps. 83.18 . Whose name alone is Jehovah , who is the most high over all the Earth . Psal. 89.6 . Who in the Heaven can be compared unto the Lord ? Who among the sons of the mighty can be likened unto the Lord ? Vers. 7. Who is greatly to be feared in the Assembly of his Saints , and to be had in reverence of all those that are about him . 8 O Lord God of Hosts , who is a strong God like unto thee ? or to thy faithfulnesse round about thee ? 9 Thou rulest the raging of the Sea , when the waves thereof arise , thou stillest them . 10 Thou scatterest thine enemies with thy strong arme . 11 The Heavens are thine , the Earth also is thine , as for the world and the fulnesse thereof , thou hast founded them . 13 Thou hast a mighty arme , strong is thine hand , and high is thy right hand . 14 Justice , and Judgement are the habitation of thy throne , mercy and truth shall go before thy face . Psal. 95.3 . Who is a great God , and a great King above all gods . Vers. 4. In whose hands are the deep places of the Earth , the strength of the Hills is his also . 5 The Sea is his and he made it ; his hands formed the dry land . Psal. 96.6 . Before whom are Honour , and Majesty ; and in whose sanctuary are strength , and beauty . Psal. 99.2 . Vers. 3. Who is great in Zion , and high above all people . Whose Name is great and terrible , for it is holy . 4 Who loveth judgement , and doth establish equity ; executing judgement , and righteousnesse in Jacob. Psal. 103.19 Who hath prepared his throne in the Heavens , and his Kingdome ruleth over all . Ps. 104.1 O Lord my God , thou art very great , thou art clothed with Honour and Majesty . Verse 2. Who coverest thy self with light as with a garment . Who stretchest out the heavens like a curtain . 3. Who layeth the beams of his chambers in the waters , and maketh the clouds his charet , and walketh upon the wings of the winde . 4. Who maketh his Angels spirits , his Ministers a flaming fire . 5. Who laid the foundations of the Earth , that it sheuld not be removed for ever . 9. Who hath set a bound to the waters of the Sea , that they may not passe over ; that they turn not again to cover the earth . 10 , Who sendeth the springs into the valleys , which run among the hills . 11 , To give drink unto every beast of the field : the wilde asses quench their thirst . 13. Who watereth the hills from his chambers : the earth is satisfied with the fruit of his works . 14. Who causeth grasse to grow for the cattel , and herbe for the service of man : that he may bring forth food out of the earth . 19. By whose appointment the Moon hath her seasons , and the Sun knoweth his going down . 24. O Lord , how madifold are thy works ! in wisdom hast thou made them all ; the earth is full of thy riches . Ps. 111.9 . Ps. 113.4 . Holy and reverent is his Name . Who is high above all Nations ; and his glory is above the Heavens . Verse 6. Who humbleth himself to behold the things that are in Heaven . Ps. 139.2 . Who knows our down-sitting , and our up-rising , and understandeth our thoughts afar off . Verse 3. Who compasseth our path , and our lying down , and is acquainted with all our wayes . Psal. 145.13 . Whose Kingdom is an everlasting Kingdom , and his dominion endureth throughout all generations . Verse . 17. Who is righteous in all his wayes , and holy in all his works . Ps. 146.6 . Who made Heaven and Earth , the sea , and all that therein is , who keepeth tru●h for ever . Act. 4.24 . Verse 7. Who executeth judgement for the oppressed , and giveth food for the hungry . Prov. 21.30 , 31. Against whom there is no wisdome nor understanding , nor counsel ; from whom alone safety must come . Eccles. 12.14 . Who will bring every work unto judgment with every secret thing , whether it be good or evil . Isa. 2.17 . Before whom the loftinesse of man shall be bowed down , & the haughtines of men shall be made low . Verse 19. And they shall go into the holes of the rocks , and into the caves of the earth , for fear of the Lord , and for the glory of his Majesty , when he ariseth to shake terribly the earth . Isa. 6.2 . Before whom the Seraphims do cover their faces . Isa. 28.29 . Who is wonderful in counsel , and excellent in working . Isa. 40.12 . Who hath measured the waters in the hollow of his hand , and meted out the heavens with a span , and comprehended the dust of the earth in a measure , and weighed the mountaines in scales , and the hills in a ballance . Isa. 40.15 . Before whom the nations are as a drop of a bucket , and are counted as the small dust of the ballance , who taketh up the Isles as a very little thing . Verse 17. All nations before him are as nothing , and they are counted to him lesse then nothing and vanity . 22. Who sitteth upon the Circle of the earth , and the inhabitants thereof are as Grashoppers , that stretcheth out the heavens as a Curtaine , and spreadeth them out as a tent to dwell in . 23. Who bringeth Princes to nothing , and maketh the Judges of the earth as vanity . Isa 41.14 , 15. Who can make the worme Jacob to thresh the mountaines , and beat them small , and make the hills as chaffe . Isa. 42.5 Who created the Heavens , and stretched them out , who spreadeth forth the earth and that which cometh of it , who giveth breath to the people upon it , and spirit to them that walk therein . Isa. 44 24. Who formed us from the wombe , who maketh all things , who stretcheth forth the Heavens alone , and spreadeth abroad the earth by himselfe . Verse 25. That frustrateth the tokens of liars , and maketh diviners mad , that turneth wise men backwards , and maketh their knowledge foolish . 26. That confirmeth the word of his servants , and performeth the counsel of his messengers . Isa. 46.10 . Who can declare the end from the beginning , and from ancient times , the things that are not yet done , whose counsel shall stand , and he will do all his pleasure . Isa. 48 . 12· Who is the first and the last , whose hand hath laid the foundations of the earth , and his right hand hath spanned the Heavens . Isa. 50.2 . At whose rebuke the sea is dried up , and the rivers become a wildernesse , their fish stinketh , because there is no water , and die for thirst . Vers. 3. Who cloatheth the heavens with blacknesse , and maketh sackcloth their covering . Isa. 57 . 15· Who is the high and lofty one inhabiting eternity , whose name is holy , who dwelleth in the high and holy place . Isai. 66.1 . Who hath the heaven for his throne , and the earth for his foot stool . Jer. 10.10 . The onely true and living God , the everlasting King , at whose wrath the earth doth tremble , and the nations are not able to abide his indignation . Vers. 12. Who made the earth by his power , and hath established the world by his wisdome , and stretched out the heavens by his discretion . Jer. 11. ●0 . The Lord of Hosts that judgeth righteously , that tryeth the reins and the heart . Jer. 17.10 Who giveth to every man according to his wayes , and according to the fruit of his doings . Jer. 23.24 . From whom no man can hide himself , that he shall not see him who fils heaven and earth . Jer. 31.35 . Who giveth the Sun for a light by day , and the ordinances of the Moon , and of the Stars for a light by night ; who divideth the sea when the waves thereof roar , the Lord of Hosts is his name . Jer. 31.17 . Thou hast made the heaven and the earth by thy great power and stretched-out arme , and there is nothing too hard for thee . Vers. 18. Thou shewest loving kindnesse unto thousands , and recompensest the iniquities of the fathers into the bosome of their children after them . The great , The mighty God , the Lord of hosts is his name . 19. Great in counsel , and mighty in work , for thine eyes are open upon all the wayes of the sons of men , to give to every one according to his works , and according to the fruit of his doings . Jer. 51.15 Who made the earth by his power , and established the world by his wisdome , and hath stretched out the heavens by his understanding . Dan. 5.23 In whose hands our breath is , and whose are all our wayes . Dan. 7.10 Whom there are thousand thousands that minister unto , and ten thousand times ten thousands stand before him . Am. 4.13 . The Lord God of Hosts , who formed the mountains , and created the winde , and declareth unto man what is his thought , that maketh the morning darknesse treadeth upon the high places of the earth . Am. 9.5 . When he toucheth the land , it shall melt , and all that dwell therein shall mourne . Vers. 6. Who buildeth his storehouse in the heavens , and hath sounded his troop in the earth , that calleth for the waters of the sea , and poureth them out upon the face of the earth . Hab. 1.13 . Who is of purer eyes then to behold evil , and cannot look upon iniquity . Rom. 4.17 Who quickeneth the dead , and calleth those things that be not as though they were . Rom. 11.33 . Whose judgements are unsearchable , and his wayes past finding out . Who is over all , God blessed for ever . Rom. 9.5 . 1 Cor 4 5. Who will bring to light the hidden things of darknesse , and will make manifest the counsels of the heart . Eph. 1.11 . Who doth every thing according to the counsel of his own will. Eph. 3.20 . Who is able to do exceeding abundantly , above all that we can ask or think . Col. 1.16 . By whom all things were created that are in heaven and earth , visible and invisible , whether they be Thrones , or Dominions , or Principalities , or Powers . 1 Tim. 1.17 Who is the King eternal , immortal , invisible , the only wise God. Ch. 6.15 . The blessed and only Potentate , the King of kings , and Lord of lords . Vers. 16. Who only hath immortality dwelling in the light which no man can approach unto , whom no man hath seen or can see . Heb. 4.13 . In whose sight there is no creature that is not manifest , but all things are naked and opened unto the eye of him to whom we have to do . Heb. 13.8 . Rev. 6.15 . Who is yesterday , to day , and the same for ever . At whose dreadful appearance the Kings of the earth ▪ and the great men , and the rich men , and the chief Captains , and the mighty men shall be willing to hide themselves in the dens , and in the rocks of the mountaines . Vers. 16. Crying to the mountaines and rocks , Fall on us , and hide us from the face of him that sits upon the Throne , and from the wrath of the Lamb. II. Invocations of the second sort , are such Scripture-expressions as these . Ex. 34.6 . The Lord , the Lord God , merciful and gracious , long-suffering , and abundant in goodnesse and truth . Vers. 7. Keeping mercy for thousands , forgiving iniquity and transgression and sin . Neh. 9.17 . Who is a God ready to pardon , gracious and merciful , slow to anger , and of great kindnesse . Psal. 9.9 . Who is a refuge for the oppressed , a refuge in time of trouble . Verse 10. Who will never forsake them that seek him . Psal. 33.4 Whose word is right , and all his works are done in truth . Verse 18. Whose eye is upon them that fear him , and upon them that hope in his mercy . Verse 19. To deliver their souls from death , and to keep them alive in famine . Psal. 34.8 , 9. Who will not suffer them to want that fear and trust in him . Verse 15. Whose eyes are upon the righteous , and his ears are open to their cry . Verse 17. To hear & deliver them out of all their troubles . Verse 18. Who is nigh unto them that are of a broken heart , and saveth such as be of a contrite spirit Verse 22. Who will redeem the soul of his servants , and none of them that trust in him shall be desolate . Psal. 36.5 . Whose mercy is in the heavens , and his faithfulnesse reacheth to the clouds . Verse 6. Whose righteousnesse is like the great mountains , and whose judgements are a great deep , who preserveth man and beast . Psal. 46 1. Our refuge and strength , a very present help in trouble . Psal. 65.2 . The God that heareth Prayers , unto whom all flesh should come . Verse 5. The confidence of all the ends of the earth , and of them that are afar off upon the sea . Psal. 72.12 . Who delivereth the needy when he crieth , the poor also , and him that hath no helper . Verse 14. Who shall redeem their soul from deceit and violence , and precious shall their blood be in his sight . Ps. 103.8 . Who is merciful and gracious slow to anger and plenteous in mercy . Verse 9. Who will not alwayes chide , neither will he keep his anger for ever . Verse 10. Who does not deal with us after our sins , nor reward us according to our iniquities . Verse 13. Like as a father pitieth his children , so the Lord pitieth them that feare him . Verse 14. He knows our frame , he remembers that we are but dust . Verse 17. Whose mercy is from everlasting to everlasting upon them that feare him , and his righteousnesse unto childrens children . Verse 18. To such as keep his Covenant ▪ and to those that remember his Commandments to do them . Ps 145.8 . Who is gracious and full of compassion , slow to anger and of great mercy . Verse 9. Who is good to all , and his tender mercies are over all his works . Verse 18. Who is nigh unto them that call upon him , to all that call upon him in truth . Verse 19. He will fulfill the desires of them that fear him , he also will hear their cry and will help them . Isa. 51.6 . Though the heavens shall vanish away like smoke , and the earth shall waxe old like a garment , and they that dwell therein shall die in like manner . Yet his salvation shall be for ever , and his righteousnesse shall not be abolished . Isa. 66.2 . Who hath great regard to them that are poor , and of a contrite spirit , and tremble at his Word . Jer. 14.8 . Who is the hope of Israel , and the Saviour thereof in time of trouble . Ezek. 33.11 . Who hath no pleasure in the death of the wicked , but rather that he should turn from his way and live . Mich. 7.18 Who is a God like unto thee , that pardoneth iniquity , and passeth by the transgression of the remnant of his heritage , who retaineth not his anger for ever , because he delighteth in mercy ? Verse . 19. Who will turn again and have compassion upon us , subduing our iniquities , and casting all our sins into the depths of the sea . Mat. 18.20 . Who hath promised where two or three are gathered together in his name , to be in the midst of them . Rom. 2.4 . Who does abound in riches of goodnesse and forbearance , and long sufferance , which should lead us to repentance . Who is rich unto all that call upon him . Rom. 10.12 . 2 Cor. 1.3 . Eph. 1.17 . Who is the Father of mercies , and the God of all comfort . The God of our Lord Jesus Christ , the Father of glory . Jam. 1.17 . The Father of lights , from whom every good and perfect gift doth come , with whom there is no variablenesse , neither shadow of turning . 2 Pet. 3.9 . Who is not willing that any should perish , but that all should come to repentance . III. Divine compellations of the third sort may be derived from such Scriptures as these . Neh. 1.5 . Who keepeth Covenant and mercy for them that love him , and observe his Commandments . Job . 5.19 . Who will deliver us in six troubles , yea in seven there shall no evill touch us . Verse 20. Who in famine shall redeem us from death , and in war from the power of the sword . O thou Preserver of men . Job 7.20 . Psalm 8.1 . O Lord our Lord , how excellent is thy name in all the world . Psalm 18.2 My rock , my fortresse , and my deliverer , my God , my strength , in whom I will trust , my buckler , the horne of my salvation , and my high tower . Verse 3. Who is worthy to be praised . Ps. 19.14 Ps. 22.9 , 10 My strength , and my Redeemer . Who tookest me out of the wombe , and hast been my hope and my God , since I was upon my mothers breast . Psal. 27.9 . The God of my salvation . Psal. 33.5 . Who loveth righteousnesse and judgement , and the earth is full of his goodnesse . Verse 12. Blessed is the Nation , whose God is the Lord , and the People whom he hath chosen for his own inheritance . Verse 20. Ps. 35.27 . Ps. 36.7 . Our help and our shield . Who hath pleasure in the prosperity of his servant . How excellent is thy loving kindnesse O God , therefore shall the sons of men put their trust under the shadow of thy wings . Verse 8. They shall be abundantly satisfied with the fatnesse of thy house , and thou shalt make them drink of the river of thy pleasures . Verse 9. For with thee is the fountain of life , and in thy light shall we see light . Psal. 46.1 . Our refuge and strength , a very present help in trouble . Psal. 63.3 . Whose loving kindnesse is better then life . Psal. 65.8 . Who maketh the out goings of the morning and evening to rejoyce . Verse 9. Who visiteth the earth and watereth it , and greatly enricheth it with the river of God. Vers 10. Who maketh it soft with showers , and blesseth the springing thereof . Vers. 11. Who crowneth the yeare with his goodnesse , and his paths drop fatnesse . Vers. 13. Who cloatheth the pastures with flocks , and covers the valleys with corne . Psal. 66.9 . Who holdeth our soul in life ; and suffereth not our feet to be moved . Psal. 72.4 . Who shall judge the poore of the people and save the children of the needy , and shall break in pieces the oppressour . Vers. 12 ▪ He shall deliver the needy when he cryeth , the poor also , and him that hath no helper . Vers. 13. He shall spare the poor and needy , and shall save the souls of the needy . Vers. 14. He shall redeem their soul from deceit and violence , and precious shall their blood be in his sight . Ps 37.25 . Whom have I in heaven but thee ? and there is none upon earth that I desire besides thee . Ver. 26. My flesh and my heart faileth , but God is the strength of my heart , and my portion for ever . Psal. 80.1 . The shepherd of Israel . Psal. 89.17 Who art the glory of our defence , and in whose favour our horne shall be exalted . Vers. 18. For the Lord is our defence , and the holy one of Israel is our King. Psal. 91.2 . He is my refuge and my fortresse , my God , in him will I trust . Vers. 4. He shall cover me with his feathers , under his wings will I trust , his truth shall be my shield and buckler . Ps. 103.3 . Who forgives all our iniquities , and heals all our diseases . Vers. 4. Who redeemes our life from destruction , who crowneth us with loving kindenesse and tender mercies . Vers. 6. Who executeth righteousnesse and judgement for all that are oppressed . Thou art good , and thou dost good . Ps 119 68 Ps. 145. Who is greatly to be praised , and whose greatnesse unsearchable . Who preserveth all them that love him . Vers. 20. Isa. 40.11 . Who shall feed his flock like a Shepherd , and shall gather his Lambs with his armes , and carry them in his bosome , and shall gently lead those that are with young . Isa. 51.3 . Who will comfort Sion , and build her waste places , making her wildernesse like Eden , and her Desert like the garden of the Lord , so that joy and gladnesse shall be found therein , thanksgiving and the voice of melody . Vers. 5. Whose righteousnesse is near , and his salvation gone forth , whose armes shall judge the People , the Isles shall wait upon him , and in his arme shall they trust . That pleadeth the cause of his people . Vers. 22. Jer 14.8 . The hope of Israel , the Saviour thereof in the time of trouble . Jer. 16 , 19. O Lord , my strength , and my fortresse , and my refuge in the day of affliction , to whom the Gentiles shall come from the ends of the earth ; and shall say , surely our fathers have inherited lies , vanity , and things wherein there is no profit . Besides whom there is no Saviour . Hos. 13.4 . Acts 14 17 Who leaveth not himselfe without a witnesse unto all the Nations of the world , doing them good , giving them raine from heaven , and fruitful seasons , filling their hearts with food and gladnesse . Act. 17.28 . In whom we live , move , and have our being . Eph. 1 , 3. Who hath blessed us with all spirituall blessings in heavenly places in Christ. Eph. 2.4 . Eph. 3.14 . Who is rich in mercy . The Father of our Lord Jesus Christ , of whom the whole family in Heaven and Earth is named . 2 Thes. 2.16 . Our Father who hath loved us , and hath given us everlasting consolation , and good hope through grace . 1 Tim. 4.10 . 1 Tim. 6.17 . Hebr. 13.20 . Who is the Saviour of those that believe . The living God , who giveth us richly all things to enjoy . The God of peace , who brought again from the dead the Lord Jesus Christ , that great Shepherd of his sheep , through the blood of the everlasting Covenant . 1 Pet. ● . 10 ▪ The God of all grace , who hath called us into his eternal glory by Christ Jesus . Rev. 15.3 . The King of Saints , whose works are great and marvellous , and his wayes just and true . There may be divers the like expressions of each kinde collected from severall places of Scripture : Of some or more of these the first and chief material of a Preface should consist . These several kinds may be variously intermixed according as divers occasions shall require : The Scriptures do afford sundry examples to this purpose . Neh. ● . 5 . Dan 9.4 . O Lord God of Heaven , the great and terrible God , that keepeth Covenant , and mercy for them that love him , and observe his Commandments . Psal. 46.7 . Isa. 43.3 . The Lord of hosts , the God of Jacob our refuge . The Lord our God , the holy one of Israel our Saviour . Verse 14. The Lord our Redeemer , the holy one of Israel . Isa 45.21 . Who is a just God , and a Saviour , and there is none besides him . Isa. 49.26 . The Lord who is our Saviour and Redeemer , the mighty one of Jacob. Isa. 54.5 . Our Maker , and our Husband ; whose Name is the Lord of Hosts , our Redeemer , the holy one of Israel , the God of the whole Earth . Our Father , which art in Heaven . Mat. 6.9 . I have been the larger in the recital of such passages , because they will not only afford us matter for a Preface , but supply us likewise with divers proper Arguments , upon several occasions for the exciting of our faith , and fervency in the businesse of Petition . II. The second Material in a Preface , to be joyned with the former , is some general acknowledgement of our own unworthinesse , as , that Gen. 18.27 we who are but dust and ashes . Gen. 32.10 Lesse then the least of all his mercies . Job 13.25 As leaves driven to and fro , and as dry stubble . Psal. 14.3 . Altogether abominable and filthy , Psal. 22.6 . Wormes , and no men . Psal. 95.7 . The people of his pasture , and sheep of his hands . Ps. 103.15 Whose d●yes are as grasse , as the flower of the field , so he flourisheth . Verse 16. When the winde passeth over it , it is gone , and the place thereof shall know it no more . Psal. 144.3 Lord , what is man that thou takest knowledge of him ? or the sonn● of man that thou makest account of him ? Verse 4. Man is like to vanity , his dayes are as a shadow that passeth away . Isa. 2.22 . Whose breath is in his nostrils , and wherein is he to be accounted of ? Isa. 40.17 . All Nations before him are as nothing , and counted to him lesse then nothing . Prodigal children , unprofitable servants , of polluted lips , and uncircumcised hearts , &c. 1 Tim. 1.15 . The chief of sinners . III. III. An expression of our purpose to approach unto him , in this duty . That we do desire Psal. 95.6 . To worship , and fall down , and kneel before the Lord our Maker . Num. 5.15 Num. 29.7 . Jer. 17.17 . To bring our iniquity to rememberance . To afflict our souls in his sight . To make him our hope and refuge in the day of evill . To seek his face , to meet him in his wayes : To speak good of his Name : To wait upon him in his Ordinances . Psal. 65.4 . To approach before him in his courts , that we may be satisfied with the goodnesse of his house , even of his holy Temple . Psal. 66.2 . To set forth the honour of his Name , and make his praise glorious . Verse 8. To blesse our God , and make the voice of his praise to be heard . Psal. 96.8 . To give unto the Lord the glory due unto his Name , to bring an offering , and come into his Courts . Verse 9. Psal. 99.5 . To worship the Lord in the beauty of holinesse . To exalt the Lord our God , and to worship at his footstool . Psal. 116.17 . Verse 18. To offer unto him the sacrifice of thanksgiving , and to call upon the name of the Lord. To pay our vowes unto the Lord in the presence of his people , in the Courts of the Lords house . Ps. 138.2 . To worship towards his holy Temple and to praise his Name for his loving kindnes and for his truth . Ps. 145.5 . To speak of the glorious honour of his Majesty ; and of his wonderous works : IV. IV. A desire of his assistance , acceptance , and attention ; that we may be enabled to performe this duty in an acceptable manner ; with such holy affections as he hath required . Rom. 8.26 . Rom. 5.5 . Isa. 64.7 . That his good spirit may help our infirmities , and make intercession for us . That he would shed abroad his love in our hearts , and stir up our souls to lay hold of him . Ps. 51.15 . That he would open our lips , that our mouthes may shew forth his praise . Isa. 45.19 . That we may not seek his face in vain . Ps. 80.18 . That he would quicken us to call upon his name . Verse 19. That he would cause his face to shine upon us , and lift up the light of his countenance . 1 Kings 8.28 . Have thou respect unto the prayer of thy servant , and to his supplication , to hearken unto the cry and to the Prayer , which thy servant prayeth before thee to day . Verse 30. Hear thou in Heaven thy dwelling place , and when thou hearest , forgive . 2 Kings 19.16 . Lord bow down thine eares , and hear ; open Lord thine eye and see . Neh. 1.6 . Let thine ear now be attentive , and thine eyes open , that thou mayst hear the prayer of thy servant Psal. 5.1 . Give ear to my words , O Lord , consider my meditation . Vers. 2. Hearken to the voice of my cry , my King , and my God , for unto thee will I pray . Psal. 18.6 . That he would hear our voice out of his holy Temple , and let our cry come before him even into his ears . Ps. 19.14 . That the words of our mouths , and the meditations of our hearts may be alwayes acceptable in his sight . Psal. 27.7 . Hear , O Lord , when I cry with my voice , have mercy also upon me , and answer me . Ps. 55.1.2 . Give ear to my prayer , O God , and hide not thy self from my supplication . Attend unto me , and hear me . Psal. 88.2 . Let my Prayer come before thee , incline thine ear unto my cry . Psal. 130 2 Lord , hear my voice , let thine ear be attentive to the voice of my supplication . Psal. 141.2 Let my Prayer be set forth before thee as Incense , and the lifting up of my hands as the evening sacrifice . Psal. 143.1 . Hear my Prayer , O Lord , give ear to my supplications , in thy faithfulnesse answer me , and in thy righteousnesse . Vers. 7. Hear me speedily , O Lord , my spirit faileth ; hide not thy face from me , lest I be like unto them that go down into the pit . Isa 63.15 . Look down from Heaven , and behold from the habitation of thy holinesse , and of thy glory . Some one , or more of these Particulars , may upon several occasions afford fitting matter for a Preface ; which is the first thing to be considered and inlarged , in conceiving a form of Prayer . CHAP. VII . Confession of sins , by enumeration of them , and first of Original sin . NExt to the Preface , Confession does , according to the more usual , and ordinary course , succeed . The first thing to be confessed in the Enumeration of sin ( as is before expressed in the scheme of Confession ) is Original sin . Whereas God at first made man upright , he hath since corrupted himself , by seeking out many inventions . He planted our first Parents a noble Vine , a right seed ; but they quickly turned into degenerate plants of a strange Vine . So that we are transgressors from the wombe . Being shapen in iniquity , and conceived in sin . A seed of evill doers , children that are corrupters , Branches of the wild Olive . Being naturally dead in trespasses and sins . Children of wrath , bearing about us , the old man. A body of sin , and of death . A law of our members . Being born only of the flesh . Having sin that dwels in us . And is alwayes present with us . And doth so easily beset us . This Originall sin hath been propagated to us , both by Imputation . Real Communication . 1. By Imputation of Adams particular transgression , in eating the forbidden fruit ; for we were legally parties in that Covenant , which was at first made with him , and therefore cannot but expect to be liable unto the guilt which followed upon the breach of it . By one man sin entred into the world , and death by sin , and so death passed upon all men . 2. By reall Communication of evil concupiscence , and depravation upon our natures , which was the consequent of the first rebellion ; We were all of us naturally in our first Parents , as the streams in the fountaine , or the branches in the root , and therefore must needs partake the same corrupted nature with them ; For who can bring a clean thing out of an unclean ? And what is man that he should be clean ? or he that is borne of woman that he should be righteous ? This might justly make us more loathsome and abominable in Gods eyes , then either Toads or Vipers , or any other , the most venomous , hurtfull creatures are in ours : and for this alone , he might justly cut us off , and condemne us , though it were meerly for the prevention of that mischief and enmity against him , which the very principles of our natures are infected with . Though man were at first made little lower then the Angels , being crowned with glory and honour , having dominion over the other creatures , all things being put under his feet , yet this corruption of our nature hath now made us become more vile then the beasts that perish . 'T is the root and the fountaine of all other sin , from whence every actual abomination does proceed . Atheisme , and Pride , and basenesse , and cruelty , and prophanenesse , and every other vice , which the most wicked wretch in the world is guilty of , doth proceed from hence . Hell it self which is the proper place of sin , is not more full of sin , for the kinds of it then our natures are . If there be any particular sin which we have not fallen into in our lives , 't is not for want of corrupt principles and dispositions in our natures , which do incline us to all , but by reason of Gods restraining or renuing grace , which hath as yet with-held us from them ; without which we should break out into as great abominations , as were ever committed by the vilest of the sons of men . All that pravity and basenesse , which fils up every part and power about us , are but diffusions of our Original corruption : what a world of mischief is there in our several parts , our Wills , Affections , our Tongues , Eyes ? And yet all these are but as little rivulets : The fountaine , or rather the Sea that feeds them , is our corrupted nature . 'T is this that fils us with enmity against all spiritual truths and Ordinances ; makes us ( what we should tremble to think of ) haters of God , though he be the God of our life , and of our happinesse ; in whom we live , and move , and have our beings . Hence is it , that when we would do good , evil is present with us ; that we have a law in our members , rebelling against the law of our mindes , and bringing us into captivity to the law of sin . 'T is this that makes us like corrupted vessels , to pollute all the gifts that are poured into us ; those graces and abilities which from God are bestowed upon us , pure and excellent , when they are by us put forth in duties , are not without some favour of our own corruption . This containes in it , not only an utter deficiency of all good , but also a loathing and disliking of it : Not only a liablenesse to evil , but also an inherent propension , and strong desire to it . All which is as natural to us , as blacknesse to an Ethiopian ; and like the fretting Leprosie , adheres to our natures with so much pertinacy , that it cannot be utterly removed while we are on this side the grave , till these our earthly tabernacles shall be dissolved . No sope or nitre can purge it . The general deluge could not wash it away ; that swept away sinners indeed , but not one sinne . Neither shall the fire of the last day cleanse it . It does totally overspread both our Inward man. Outward man. 1. Our Inward man is hereby depraved both in respect of 1. Understandings . 2. Consciences . 3. Affections . 4. Wills. 5. Memories . 1. Our Vnderstandings are hereby become full of vanity , inconsideratenesse , ignorance ; neither knowing nor enquiring after God : Every thought , and imagination of the heart being only evil , and that continually . So that we are not of our selves sufficient to think any thing that is good , being given over to a reprobate minde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a minde void of judgement , not liking to retaine God in our knowledge . Becoming vain in our imaginations , having our wicked hearts darkened . Being wise to do evil , but foo●ish to that which is good . Counting the things of God foolishnesse . Being carnally minded , which is enmity against God. For it is not subject to the law of God , neither indeed can be . Full of pride , prejudice , and contradiction against all sacred truths , setting up our own imaginations , and fleshly reasonings against the spiritual notions that are dictated to us . Being alienated from the life of God , through the blindnesse that is in us . 2. Our Consciences are hereby become full of stupidity , and insensiblenesse , past feeling , being feared as with an hot iron ; Altogether defiled ; Not performing their office of bearing witnesse , accusing , or excusing us rightly according to several occasions . Being deaf unto every holy suggestion of Gods Spirit , secure against all the threats , and judgements of the Law. 3. Our Hearts and Affections being evil from our youth : full of wicked policies , and unsearchable deceits . Deceitful above all things , and desparately wicked , who can know them ? Full of lustings against the Spirit of God : Sending forth evil thoughts , murthers , adulteries , fornications , thefts , false witnesse , blasphemies , full of folly and madnesse ; preferring empty , transitory contentments , before those great matters that concerne our eternity . Altogether obdurate against the means of grace ; not to be wrought upon either by hopes or feares , by mercies or judgements ; slighting the threats of God ; undervaluing his promises ; distrusting his power ; abusing his patience ; quickly revolting , and backsliding from every holy desire . Who can say , I have made my heart clean , I am pure from my sins ? 4. Our Wills have now lost their first native freedom , making us become servants unto sin : Bringing us into bondage unto corruption : Being full of loathing and aversnesse , full of enmity , and obstinacy against any thing that is good . Casting Gods laws behinde our backs , and hating to be reformed . 5. Our Memories being naturally very unfaithful , and slippery in letting out things that are good , but very tenacious in evill matters . II. Our outward man , which was at first created with a kinde of divine Majesty above the other creatures , is now become weak and vile , exposed to all manner of infirmities , diseases , sins . So that we are all over nothing else but a body of sin , and of death , our members being instruments of unrighteousnesse . Eyes full of Adultery , Pride , Envy . Eares uncircumcised , deaf unto every holy suggestion , easily open and attentive to vanities , lies , slanders . Tongues unruly , and full of deadly poyson , conteining a world of iniquity ; defiling the wh●le body , setting on fire the course of nature , being themselves set on fire of Hell. Given to unsavory , unedifying discourses , revilings , prophanenesse , blasphemies . That which should be our glory , the best member that we have , is by this Original corruption , become the worst , defiling all the rest . Our Throat being as an open sepulchre ; with our tongues we use deceit , the poison of aspes is under our lips . Our mouth is full of cursing and bitternesse ; our feet are swift to shed blood ; destruction , and misery are in our wayes : and the way of peace have we not known ; there is no fear of God before our eyes . All which will yet appear more deformed and loathsome , if we look upon our own natures in the rage , blasphemies , basenesse , madnesse of other mens lives : There being not any kinde of evil , which either man , or devil hath committed ▪ but there are in our natures the principles and inclinations to it ; The best of us being by nature as bad as the worst of sinners . To which may be added our aptnesse to slight and undervalue the thought of this Original corruption , though it hath already brought so much mischief upon all mankinde , wholly depraved us in our faculties , and principles , and spread a curse and deformity upon the whole creation , CHAP. VIII . The enumeration of actuall sins , both Nationall and Personal , against the Law and Gospel , and particularly against the first Commandment . IN the Enumeration of sins , next to Originall , we are to acknowledge our Actual transgressions , which flow from the other , as acts do from their habits . These in the generall are distinguishable into sins National , and Personal ; of Omission , and Commission ; in thought , word and deed ; the particulars of which do referre to some kinde of breach against the Law. First Table . Second Table . Gospel . and may properly be enumerated under those heads to which they appertain . Every commandment having in it both a Positive Negative part , and comprehending the obedience of the whole man. But now because it may be sometimes convenient to make a distinct recitall of National sinnes , therefore we ought to be observant , and prudent , in the choise of fitting matter to this purpose . There are three things that will raise a sin to a publike guilt , and make it become National . 1. Common practice . 2. Publick establishment or connivance . 3. General insensiblenesse . These are variously applicable ( according to the condition of several times ) both to offences against the first and second Table . As Idolatry , Superstition , Heresie , Prophanenesse , Incouragement to wilde and desperate errors , Ingratitude and unfruitfulnesse under publike and common mercies ; security and inadvertency under all those various dispensations that befall us , inconsideratenesse of the day of our visitation , and the things that concern our peace , loathing of our spiritual Manna , breach of our publike and solemn Engagements . Blood-guiltinesse , Cruelty , Injustice , Oppression , Perfidiousnesse , Bitternesse ; A spirit of Disobedience , Confusion , Giddinesse , in respect of Civil order , &c. Hitherto appertain the iniquities of our fathers , and of all publike orders and degrees of men ; Our Kings , our Princes , our Priests ; which ought upon some special occasions to be acknowledged and bewailed . But these are not reducible unto any particular Catalogue , because they do continually vary according to several times . In the enumeration of Personal sins , a man ought chiefly to insist upon those particulars , whereof he is more especially guilty ; But withall he should know ( and upon severall occasions ) be able to reckon up the species and kindes of all sins . These may best be discovered by looking upon the divine law , according to its latitude and fulnes , examining what is therein Injoyned Forbidden concerning either the duties of Piety towards God in the first Table , or the duties of Charity , towards our Neighbour in the second Table . The first Commandment does forbid the not having Jehovah alone for our God , and consequently the not knowing , not believing , not adhering , not submitting to him ; The not behaving ourselves towards him in all respects , as our God. So that we sinne against this by ignorance , when we do not labour after such a measure of knowledge in divine truths , as is proportionable to the callings wherein we are , the time and means , which we have had . When we do not desire the knowledge of Gods wayes ; Being content to sit in darknes and in the region and shadow of death . Not endeavouring to acquaint our selves with his Power , Majesty , Justice , Mercy , Wisdome , Unchangeablenesse , and those other Attributes of the Divine nature . Not searching the Scriptures , proving the things that are more excellent . When our knowledge is only literal and uneffectual , not working answerable obedience in our lives ; when we are not careful to observe and consider , and treasure up in our hearts those holy truths , which at any time have been discovered to us ; But suffer them to slip from us , by inadvertency or forgetfulnesse ; Not ruminating upon them , or recalling them to minde , according to our several occasions . By Infidelity , when we do not assent unto his law , as being holy , just and good ; Not labouring to strengthen our faith in his holy Attributes and Word . Not so firmly believing his threats and judgements as to be humbled therby ; Or his Promises , as to be invited by them unto newness of life . By Diffidence , not adhering to him with all our hearts , not casting our burden upon him ; Not trusting him in the want of outward means , full of carking and solicitous thoughts ; Apt to put our confidence in armes of flesh , broken reeds , lying vanities . By want of Love , not loving of him with all our affections and might , preferring the love of our selves , of pleasure , riches , honour , and the like earthly vanities , before the infinite , and absolute good that may be found in him . Suffering our shame , worldlinesse , security , hopes , fears , dependancies , want of leisure , and such like poore respcts , to seduce our affections from him , and to hinder our communion with him . Loving his creatures , his enemies , any thing , rather then himself , forsaking the Fountain of living waters , and hewing out unto our selves broken Cisterns that will hold no water . Spending our time , and our money for that which is not bread , and our labour for that which satisfieth not . By want of zeale , not being zealous for his glory in the forward and cheerful use of such meanes whereby it may be promoted ; in a fervent and resolute opposition of those things that may hinder it ; in an hearty sense and sorrow for those reigning corruptions , either publike in the times , or private in our own souls , whereby it hath been abused ; wronging good causes , either by our lukewarmnesse , or else by our blinde , indiscreet zeale . By want of rejoycing in him , not serving him with gladnesse of heart : Not rejoycing in the Lord ; Not finding any such relish in his holy Word and Ordinances , whereby they may seem sweeter then the honey and the honey-combe , but rather counting his wayes grievous and burdensome unto us . By Vnthankfulnesse for those great mercies which are freely bestowed upon us ; not rendering unto the Lord according to the benefits we receive , failing in the acknowledgment of them , letting them slip by us without any regard or notice ; Being too apt to ascribe Gods blessings unto our owne deserts and endeavours ; Sacrificing to our own nets ; Subject to forget his favours , though he doth renew them every moment : And amongst those few that we do take notice of , and remember , yet our thankfulnesse for the receipt of them , is no way proportionable to our importunity in the want of them : Expressing our slighting of them , even in our very thanksgiving for them : Not mentioning them with any hearty sense or affection : Not willing to acknowledge them by charity towards his distressed members , according to our abilities and opportunies ; But rather returning evil for good , and hatred for his good will. Like Jeshurun , waxing fat and kicking with the heele . Abundance making us wanton , and contemptuously to spurne at his laws . Lading and wearying him with our sins , whilest he does continually heap upon us his unwearied mercies . By our Impatience under those small crosses that are justly inflicted upon us . Not behaving our selves humbly and cheerfully under Gods fatherly chastisements . Not accepting the punishment of our iniquity , though it be much lesse then we have deserved . Not bearing the indignation of the Lord , as considering how we have sinned against him . Being subject to murmuring , and repining , to fainting and despaire , to seek help and deliverance by unlawful means . By want of submission and obedience unto him , according to our duty and profession , very inconstant in our holy services , temporary , and by fits , subject to backslide , and revolt upon every slight temptation . Our goodnesse being as the morning cloud , and as the early dew which passeth away . Not Vniversall in our obedience , but partial , and by halves , apt to pick and chuse in our duties , according as they may best suite with our own humours , and the course of the times , not having respect to all his commandments . Not hating every false way . Not hearty and sincere in our performances , doing them with all our might , but Hypocritically , Perfunctorily , Negligently . By our not fearing of God , according to the infinite power , justice , majesty , of the divine Nature ; or according to those manifold sinnes whereby we have provoked his wrath : Behaving our selves with much security , and inadvertency , under all the various dispensations of his providence , as if we our selves were not at all concerned in them . Not regarding the works of the Lord , nor considering the operation of his hands , still going on after the imagination of our own hearts , as if we had made a Covenant with death , and with hell were at an agreement ; very apt to promise to our selves peace and impunity , though we do still persevere in our wonted rebellions ; very subject to slavish worldly fears , of men that shall die , and the sons of men that shall be made as grasse : Forgetting the Lord our Maker , who stretched forth the heavens , and laid the foundations of the earth : Not grieving when he strikes us , refusing to receive correction , though he does consume us , making our faces harder then a rock , and refusing to return . By not demeaning our selves humbly before him , according as our own vileness , and the greatnesse of his mercy does require . Behaving our selves in our general course , as if we were desirous to live without God here , and content to be annihilated hereafter , so we might but in this world enjoy the pleasures of sin for a season . CHAP. IX . Sins against the second Commandment . THE Second Commandment does concern the Manner , and Means of Gods worship . Against this we sinne , not onely by representing and worshipping of him in Images , but also by entertaining grosse mis-conceits of the divine nature , by mixing any will-worship , superstition , or our own inventions with his service , when we do not serve him after such a way as is agreeable to his nature , and required in his word , that is , not in spirit and truth ; Not with uprightnesse , sincerity , cheerfulnesse . 1. It will here concern us to examine how exceedingly we have failed in the manner of those good duties which we have attempted ; How much aversenesse there is in us from setting about them : How much distraction , and benummednesse of spirit in the performance of them : How much impotency and wearinesse in the Continuance of them : How much pride , unspiritualnesse , formality , want of relish , deadnesse , uncomfortablenesse there is mixed with our best services : Serving God with feigned lips : Drawing neer to him with our mouthes , and honouring him with our lips , when our hearts are far from him : Resting our selves in the meer outsides of duties , when we do not enjoy any Communion with God in them . 2. We ought to examine our failings , in respect of the means or kindes of divine worship . Our carelesnesse to keep our selves close in a constant holy communion with God by the right use of all his sacred Ordinances . 1 Prayer , both Private . Publike . 2 Ministery of the Word . 3 Receiving of the Sacraments . 1. Our Negligence in setting any solemn time apart for our secret devotions betwixt God and our souls . Omitting them upon every trivial occasion , or slight pretence of businesse . Our carelesnesse in the private observance of this duty with our families , and neer relations , and in publike with the Congregation . Our approaching before God without that preparation , reverence , or attention , as becomes such vile creatures speaking to so great a Majesty , Regarding iniquity in our hearts , not calling upon him in truth : Flattering him with our mouthes , and lying to him with our tongues , when our heart is not right with him . Not Confessing our sins with that sorrow , shame , and confusion of face , as having thereby so much dishonoured his glorious name , and endangered our own salvations : Being rather apt to cover our transgressions with Adam , by hiding our iniquity in our bosome . Or if we do acknowledge them , yet we are not careful to forsake them , but do still go on in a continuall round of confessing , and committing , committing and confessing again . Failing very much in the Matter of our Petitions , not asking those things which are according to his will. Apt to make our prejudicate opinions , and passionate wishes , the subject of our Prayers , instead of the holy , and unchangeable will of God. For the manner of them , not with faith and fervency , as being truly sensible of our own wants , or as if we did really beleeve this duty to be an effectuall means for the supply of them . Not tenderly affectionate in our forgiving of others , or our interceding for them . In our thanksgiving , not mentioning the favours we have received with any such hearty sense of them , as may stir up in our souls , cheerfulnesse , love , gratitude . Not praising God with our whole hearts , and all that is within us . Coming before him with customary devotion , rather to satisfie the scruples of a natural conscience , then out of any true love to this duty it self , or experimental evidence of comfort to be had by it , our hearts being apt to wander from him , even whilest we are speaking with him , to think but lightly of him , whilest we pretend much honour to him . Not retaining any taste or relish of these duties , after they are ended ; Not living suitably to them ; Not taking notice how God does answer our Prayers in the several passages of his Providence towards us . 2. For the Ordinance of Preaching , the Minister does herein offend , by being negligent and slothful in his calling , not preaching with that constancy , faithfulnesse , simplicity , judgement , authority , courage , demonstration of the Spirit as he should ; The People by neglecting to hear and read the Word , according to their severall opportunities . By not preparing themselves for this holy exercise . Not coming unto it with hungring and thirsting desires , and loving , beleeving , prizing it , as being of such great efficacy , and necessity for our everlasting well-beings , able to save our souls ; Bringing with them much carnal security , which makes them without any desire or care to profit by it ; much impenitence and hardnesse of heart ; Not without some secret resolutions of continuing in their former courses , whatever shall be said to the contrary ; Many worldly cares and thoughts with high conceits of their own sufficiencies , prejudice against their Teachers , curiosity , not to learn , but to censure , itching ears , rather to please the fancy , then reforme the life . Not hearkning to it without much irreverence , distraction , infidelity , misapplication , obstinacy , dulnesse , wearinesse ; Not receiving it into a good and honest heart , with desire to retain and practise it . Not careful ( after they have heard it ) to root and fix it in their hearts by Prayer , Meditation , Conference ; Not expressing the fruits of it in their conversation , slighting those many gracious opportunities , wherein God hath reached forth unto them the proffers of mercy and salvation ; and though he hath with much patience waited for their amendment , yet they have still hardened their hearts , and notwithstanding the former and the latter raine , do remain like dry stakes in an hedge , barren and fruitlesse , without any spiritual life or growth , answerable to the means which they have had . 3. For the Sacraments , Baptisme . Supper of the Lord. Our slighting , and renouncing that Covenant which we made in Baptisme , abusing that good profession , which we have professed before many witnesses . Not walking as those that have been received into the bosome of the Church , and distinguished from others that are without . Not fighting against the world , the flesh , and the Devil , as becomes such , as are listed into the number of Christs faithful souldiers , and servants . And so for the Sacrament of Christs body and blood , our not hungring and thirsting after it , not partaking of it so frequently as our necessities , and opportunities have required . When we have approached unto it , have we been careful beforehand to set any solemne time apart , for the fitting of our selves unto so holy a work ? have we not been unwilling to ransack and examine the secret corners of our hearts ; to finde out , and to purge out those particular bosome-sins , unto which our natures do most incline us ? after a more especial manner , to excite and stir up in our selves the graces of Gods holy Spirit to renue those conditions of the Covenant , required on our parts , Faith and Repentance ? In the receiving of the Sacrament , have we no● been too apt to slight and dis-esteem it , as if i● were but an empty common ceremony ? have we behaved our selves with so much fear and reverence , as might become such a sacred mystery , with such spiritual joy and delight , a● should be in those who are fit guests for tha● table ? After the receipt of it , have we not quickl● forgotten our good resolutions , relapsed int● our old sins again , not feeling or regarding an● such comfort or profit as is promised to th● right partaking of this ordinance ? have we no● often eat and drunk unworthily ? and consequen●●ly eat and drunk judgement to our selves ? becoming guilty of the body and blood of Christ , doing that horrid act which we so much detested in the Jews , crucifying again our blessed Saviour , and by slighting the proffers of mercy in this Sacrament , doing as much as in us lies to make his Passion of none effect ? CHAP. X. Sins against the third and fourth Commandment . THe third Commandment does forbid the abuse of Gods name . By the Name of God we are to understand any thing whereby he may be known , as his Titles , Attributes , Ordinances , Works . So that we sin against this Commandment by wicked Oaths , Cursed execrations , unlawfull Vowes , every light irreverent mention of God , all such idle words as do no way tend to the sanctifying of his name . By breaking the Vow of our Baptisme , neglecting all those good promises and resolutions which since we have made . Dealing falsly in our Covenants , when our heart is not set aright , and our spirit not stedfast with God. By our not acknowledging , and effectual remembrance of his holy titles and attributes as we have had occasion . Not delighting to speak good of his name , and to make his praise glorious . By an irreverent and customary mention of his great and glorious name , upon trivial occasions . By our not thinking and speaking of his word , so frequently with that holinesse and reverence as we should ; sometimes pretending to declare his statutes , and to take his Covenant into our mouths , whereas we hate instruction , and cast his Law behinde us . By our Carelesnesse in vindicating the glory of his Name and truths , when they are vilified by others . By prophaning our profession of Christianity , with an unholy conversation ; Not behaving our selves so sincerely in regard of God , nor so inoffensively in respect of men as we should . By defacing his glorious image instamped upon us , in our Creation : Becoming more vile and foolish then the beasts that perish In our regeneration , relapsing into the sins of our unregeneracy . Not walking worthy of that vocation whereunto we are called . By our carelesnesse in discovering , and acknowledging the divine power , and wisdome , in those special passages of his providence which befal us . The fourth Commandment does forbid all carelesnesse , in sanctification of Sabbaths , Ordinary . Extraordinary . So that we sin against this when we do not remember to keep the Lords day holy , that is , when we are not mindful beforehand to prevent and avoid all such businesses as may distract us in those duties that belong unto this day . When we our selves do not rest from our usual works and sinful desires , but mis-spend much of that precious time in idlenes and vanity ; or else satisfying our selves in a superstitious , customary observation of the outward rest , without regarding the means or the works of sanctification . When we are not careful to prepare our selves for publike duty , by praying for Ministers in general , that God would endow them with fitting gifts and abilities , prospering their endeavours , by giving happy successe unto their Ministery : More particularly for the Pastor to whose charge we belong , that God would direct him to speak unto our hearts and consciences . When we are careless in the performing of our publike duties , not with so much reverence , sincerity , spiritualnesse , attention as we should . When we are negligent in looking to those that are under us , who by our carelesness or connivance , may be incouraged to the Prophanation of this day . When we faile in those private duties th●● concern the Sanctification of the Sabbath , Meditation of the Word we hear , Searching the Scriptures , to prove the truth of it , Application of it to our selves , examining our own hearts , private prayer , conference , whetting the Law upon one another , mutually exhorting and stirring up each other unto holy duties , contemplating the creatures and the Providence of God. When we are weary of the Sabbath , and wish it were gone , and cannot call it a delight . And so for extraordinary dayes , lawfully set apart for solemn Feasts . Fasts , Publike . Private . When we mispend our occasional Festivals , altogether in outward carnall mirth , without those inward spiritual duties of love and thankfulnesse which God requires ; not keeping them holy unto the Lord , as we ought to do ; Not thereby taking occasion to enlarge our bounty to our poor brethren . And so for dayes of humiliation , which are called Sabbaths in Scripture ; Our neglect of these when there is any special occasion for them , either publike or private ; our insensiblenesse of dangers and judgements , like the old world , keeping on in the road of our secular employments , eating and drinking , buying and selling , &c. putting far away the evill day , chanting to the sound of the Viol , drinking wine in bowls , but are not grieved for the affliction of Joseph ; Not sighing and weeping for the abominations that are committed in the midst of us . When we do observe these dayes , we are ready to rest our selves in bodily abstinence , outward mortification , hanging down the heads , sad countenances , without inward afflicting of the soul ; Not breaking , bruising , renting of our hearts ; Refraining not our feet , but loving to wander ; Not turning from all our evil wayes , and the violence in our hands . CHAP. XI . Sins against the second Table . THe second Table doth enjoyn the duties of Charity and Justice towards our neighbour . Against this we sin when we do not love our neighbours , with such true , unfeigned love as our selves , when we do not deal so with others , as we desire they should deal with us ; when we do not pray for them , and endeavour their good as our own . In the fifth Commandment are forbidden the Vices which concerne the relations of Superiours . Inferiours . So that we sin against this by not behaving our selves answerably to our several relations ; Not modestly and gravely to our Inferiours , going before them in an example of good life ; Not humbly and dutifully to our Superiours , not submitting to them for conscience sake , as being ordained of God ; Not thankfully to our Benefactors , either not remembring , or not acknowledging , or not esteeming , or not requiting them as we might . Subject to envy , and extenuate those special gifts of others , whereby they have attained any preheminence above our selves . Hitherto likewise appertain the vices which do more particularly concern the relations of Parents : Not educating , instructing , chastising their children so carefully ; Not providing , and praying for them as they should . Children : Not loving and reverencing their Parents , not submitting to them , not being so thankful towards them as they might . Husband : Not behaving himself as a Head to govern , instruct and cherish his wife . Wife : By being irreverent , unquiet , not an helper , but an hinderer of her Husbands good . Masters : Not careful in directing , governing , punishing , rewarding their servants . Servants : Disobedient , slothful , unfaithful , answering again , murmuring . Aged : Not sober and grave , not wise and exemplary in their carriage . Younger : Irreverent towards the persons of the Ancient , neglecting of their good counsels and examples . Superiours ; in gifts , whether inward of the minde , or outward of the estate , in respect of Nobility , Riches , &c. abusing of their gifts unto scorn , pride , oppression ; Not doing so much good as the advantage of their abilities and places does require . Inferiours ; Either too much disdaining , or too much flattering those above them . Magistrates : Want of diligence and uprightnesse in the discharge of their places . Subjects : Not so respective , serviceable , submissive , as they should . Teachers : Negligent in taking all occasions of instructing , reforming others by Counsel . Example . Learners : Not teachable , inquisitive , &c. The sixth Commandment doth forbid all those sins which are against the health and welfare of our own , or our Neighbours Bodies . Souls . So that we sin against this , not only by outward acts of violence ▪ but also by an aptnesse to entertain prejudices and misconceits against others ; By rash , immoderate anger , injurious , revengeful thoughts , secret grudges , hatred , and implacablenesse . By failing in those particulars which concern the maintenance of mutual peace and friendship amongst one another ; By haughty , insolent carriage ; Reviling , scoffing , provoking speeches . Being senselesse and hard-hearted in the miseries of our brethren ; not weeping with them that weep ; not being heartily affected at those publick evils wherein we our selves are not more immediately and particularly concerned . By wounding and murthering the souls of others through scandal Active , misguiding them , Passive , grieving them , when we encourage them in their evil courses , either by Provocation , Counsel , Example , Connivance . By the levity and unprofitablenesse of conversing amongst others ; when we do not labour to stirre them up unto holinesse , according to our several opportunities and relations ; Not instructing the ignorant , comforting the weak ; admonishing , exhorting , encouraging others unto well-doing . By neglecting our own bodily health and welfare , through intemperance , immoderate passions , &c. By being carelesse of our own souls , not providing for the dayes of death and judgement , but thrusting them farre from us , bidding those dayes care for themselves . By quenching and suppressing those holy motions that are at any time suggested unto our hearts , preferring the base things of this world before those great matters that concern eternity . The seventh Commandment does forbid all kindes of uncleannesse , both of body and soul , together with the means and signes of it . Against this we sin , not only by committing any outward act of uncleannesse either by our selves or with others ; But also By the Adultery of the heart , by having our minds full of unchast desires , by cherishing in our selves any lustful , unlawful affection : By delighting our thoughts in the fancy and speculation of those lusts which we have not opportunity to act . When we do not labour to quench our fleshly concupiscence , by vigilancy over our own hearts and wayes , by avoiding all evil company , and such other occasions as may inflame us ; when we are not moderate in our delights ; modest in our carriages ; temperate in our diet ; diligent and painful in our callings . When our eyes are full of adultery , when our eares are willingly open to filthy and uncleane communication , when our tongues are given to rotten and unsavory speeches . When we are not wary and circumspect in avoiding all suspitions and appearances of this evil . The eighth Commandment does forbid all those vices which do concerne our own , or our neighbours outward estate ; as Theft , Oppression , Deceit , Sacriledge , Usury , Bribery , Prodigality . We offend against this , not only by those external acts of theft and injustice , which humane law does take notice of , but also By the Love of money , which is the root of all evil , by being discontent at our estates , greedy of gain , full of restlesse and insatiable desires after these earthly profits . When we are not so strict , and conscionable in the means of getting wealth , either negligent and idle in those callings , wherein we should provide for our selves and our families ; or else too much hastening to be rich , by violence and oppression , craft , or over-reaching , by being unfaithful in our words and promises ; Not so upright and sincere in our dealings with others , not conscionable in paying their dues . When we are not wise and moderate in the use of these outward things ; Not so discreet in laying out the Talents committed to our stewardship ; too sparing , and parsimonious unto good purposes ; too lavish about dishonest and unnecessary occasions . The ninth Commandment does forbid those vices , which concern our own , or our neighbours reputation , as Slander , Credulity , Hearing of tale-bearers , Censuring , Sinister suspitions , Flattery , Silence in defending , &c. Against this we sin , not only when we do publickly concur with others in false judgement against our neighbours ; But also When we are not charitable in our speaking , hearing , thinking of others . Subject to reviling , scornful , slanderous speeches , very ready to speak ill , and to spread the faults of our neighbours , when it does no way concern us , or is like to benefit others . Willing to entertain Back-biters , Tale-bearers , Scoffers , ready to listen unto any report that tends unto the defamation of others , too much affected unto flattering tongues and deceitful lips ; Busie , and medling in the affairs of others where we are not concerned . Full of Credulity , and rash belief , in judging of ill rumours , too liable unto uncharitable suspitions , apt to interpret good things ill , and doubtful matters in the worst sense . Not so careful in upholding our neighbours credit , by admonishing , exhorting , rebuking him , according to our Callings and opportunities . Subject to arrogant , high conceits of our selves , and yet very negligent in those ways wherby we may establish our reputations ; Not labouring to be such as we would seem to be ; Not endeavouring to keep a good conscience before God , and a good report before men ; Not avoiding all appearances of evil . The tenth and last Commandment does forbid any concupisence against our neighbour , though before the consent of the will ; whether by covetousnesse , self-love , evill thoughts , envie . Against this we sin , when we have not such a holy disposition in our mindes unto the duties of charity , as God hath required . When we are apt to favour and entertain the temptations that are suggested to us . When our mindes are full of evill fancies and wicked perturbations , arising from our corrupted natures . When we delight our selves in any evill imagination , keeping it close , and rolling it in our thoughts , though our mindes ( perhaps ) do not consent to the acting of it . CHAP. XII . Sins against the Gospel . NExt to these transgressions against the Law , we ought to enumerate our sins against the Gospel , which for the general kindes of them are reducible to these two heads Unbelief . Impenitence . 1. Our Vnbelief , in the several degrees of it . Not labouring to acquaint our selves with the duties , promises , priviledges of the Gospel , though it does contain the best glad tidings , and of the greatest consequence that can possibly be imagined . Our not assenting to it , according to its full latitude , being easily carried about with every winde of doctrine , any wilde erroneous fancie , apt to turn aside unto our own crooked wayes ; And to have our minde corrupted from the simplicity that is in Christ ; Not being sound in the faith . Our not loving and esteeming of it . Not sufficiently admiring that miracle of divine bounty wherein the Love of God was more especially commended and manifested towards us , in that he sent his only begotten Son into the world , that we might live through him . Our too much slighting and under-valuing the great love and merits of our blessed Redeemer . Treading underfoot the Son of God , prophaning the blood of the Covenant , and doing what we could to make Christs passion of none effect . Being apt to prefer drosse and dung before the excellency of the knowledge of Christ Jesus our Lord. Not counting him all in all . Not rejoycing in God through our Lord Jesus Christ , by whom we have received the Attonement . Not glorying alone in Christ , and him crucified . Not counting his favour and loving-kindnesse to be better then life . Not claiming his promises as our heritage , esteeming them the joy of our hearts . Not looking upon them as being unsearchable riches , exceeding great and precious . Our not living by faith , in all estates and conditions ; Not embracing the promises of the Gospel with so much readinesse , nor adhering to them with so much stedfastness , as the excellency and certainty of them does require . Not improving and applying this rich treasure of Gospel-promises unto the various changes of this temporal life , in respect of Prosperity . Adversity . being very apt to be altogether immersed in sensitive , external things ; without reflecting upon those advantages we might from thence enjoy in this regard . And so for our spiritual life , being apt to rely on our own righteousnesse , and self-justifications , thereby endeavouring ( as much as in us lies ) to deprive Christ of his Saviour-ship . Not owning of Christ in all his offices , not willing to accept of him as well for our Lord , as our Saviour . And this heart of unbelief does prove unto us a root of Apostasie , making us to depart from the living God. 2. Our Impenitency , in that when God had in some measure discovered unto us our own miserable condition , by reason of the Covenant of Works , we have not yet humbled our selves in any proportion to the multitude or greatnesse of our sins ; Nor applied our selves with any fervency of heart unto the onely means of pardon and reconcilation in the Covenant of Grace . Not being inquisitive after our sins , not endeavouring to examine and finde out our particular failings , but rather to hide and excuse them . Not being humbled and grieved for them , as considering that wretched injustice , folly , unkindnesse , that we have expressed by them . Not resolving and striving against them , not improving all advantages for the avoiding and subduing of them . Refusing to repent , though God has vouchsafed us time and means . Though light be come into the world , yet loving darkness rather then light . Receiving the grace of God in vain . Turning it into wantonness . Tempting , grieving , quenching the holy Spirit of God , whereby we should be sealed to the day of redemption . Hardning our selves , by a custome and delight in sin , and by this means , Treasuring up for our selves , wrath against the day of wrath , and revelation of the righteous judgement of God. 'T is here to be observed , that though these two sins be more immediately and directly against the Gospel , yet the other breaches of the Law before mentioned , are in some sense reducible also under this head , Evangelical obedience including Legal , as subordinate to it ; and the Law being the rule of Gospel conversation . And for this reason I am the more brief upon this head . We should here likewise remember that all these offences before enumerated , are but the generals and kindes of our sins . The particular acts of them being past our numbring . To all which may be added , our pronenesse to maintain , justifie , extenuate our offences . CHAP. XIII . Concerning the aggravation of sins . BEsides the Enumeration of our sins , it is also requisite that we understand somewhat concerning the aggravation of them , whereby they may appear exceeding sinful , that so we may be the better affected with a selfe-abhorrency and humiliation for them . Aggravation may be either of Sinne in General . Kindes of sin . Particular sins . 1. Sinne in general may be aggravated , either by its Greatnesse Multitude in both which respects it is eminent above any thing else ; as for other matters if they be great they are but few ; if many , they are but small . But sin exceeds in both these . 1. The greatnes of its evil may be discerned in its Nature Effects , both in regard of Christ. Our selves . Other creatures . 1. All sinne in its own nature and essence is enmity against God , Now as he that hateth his brother is a murtherer : So he that hateth God , may be said to be a murtherer of him . Because in his heart he wishes that he were not . The holy Ghost fitly stiles it , The excrement , The superfluity of naughtinesse , implying , that if all other evils were to have a scum , a superfluity , 't is sinne must be it . 'T is worse then the Devil himself , it made him to be so . 'T is worse then Hell , that is but opposite to the good of the creature ; this of the Creator . And if the greatnesse of the malady may be judged by the cost and difficulty of the Cure ; It will easily appear that no evil is so great as this , because nothing could serve for the remedy of it , but the infinitely precious blood of Jesus Christ : 'T is so great an evil , that there can be no greater punishment of it , then by it self ; when God would deale with a man as a most desperate enemy , he give him up to sin . There can be no worse epithite or expression for it , then it self . When the Apostle would speak the worst of it he could , he calls it by his own name , sinful sin . 2. For the effects of it , in regard 1. Of Christ , who had it only by imputation as our Surety . It was the cause of all his bitter Agonies ; It afflicted his soul and broke his heart , making him to cry out , My God , my God , why hast thou forsaken me ? 2. In respect of our selves ; it hath utterly undone all mankinde , debased our souls which were fit companions for God himself , unto a servile , shameful condition : Deprived them of that glorious Image , wherein all our happinesse and excellency did consist ; and made us more vile then the beasts that perish . 3. In respect of the other Creatures ; it hath brought a vanity and curse upon the whole Creation , causing all the miseries and sorrows in this world , and those eternal torments in the world to come . All which mischief is contained in the nature , and might be effected by any the least particular sin . Now if every sin have in it so much deformity and danger ; if our least offences do contain in them more enmity and injustice against God , then could be expiated by the whole Creation , and of themselves would be enough to sink us into eternal perdition : how desperate then are those greater abominations , those crying sins , of a scarlet and crimson dye , wherewith our lives have been defiled ? If an infinite wrath be due to our idle thoughts , what may we expect then for our unclean , covetous , malicious , proud , Atheistical , Blasphemous thoughts ? If every vaine word does deserve hell , what depth of damnation then shall be inflicted for those many cursed oaths , lies , bitternesse , railings , and other unsavory discourses , whereof we have been guilty ? If our Righteousnesse be as filthy rags ; if the iniquity of our holy things be enough to condemne us , what dregs of indignation may we then expect , for our many rebellions , prophane , hypocritical , actions ? if our sacrifice and obedience may be counted abomination , what shall be thought then of our Sacriledge and Rebellion ? 2. For the multitude of our sins ; who can tell how oft he offendeth ? Our iniquities are increased over us , and our trespasses are grown up unto the heavens . They are more then the haires of our head . Neither the tongue of men or Angels is able to reckon them up ; if there be any impiety which we have not fallen into , 't is not for want of sinful inclinations in us : but rather because we had not temptations , means , opportunities for the acting of it . To which may be added our continuance in sin , as a fountain casteth out her waters , without intermission . Now if one sin alone be enough to expose us to damnation ; O then how shall we be able to stand before so many sins , which we know by our selves , besides those many secret sins which we have not known ? many that we never considered , and very many that we have quite forgotten . If all the plagues and curses of the law be due unto those who continue not in all things written in that book to do them ; What fury and wrath then may they look for , who have persevered in a continual rebellion against all Gods holy Laws and Commandments ? If one sin in Adam were enough to condemn the whole world , what then may a world of sins in every one of us ? All which sins will yet appear more heinous by comparing them with those many and great favours which we have received . 2. The Kindes of sin may be aggravated . 1. By comparing them with others which are lesse evil . 2. By examining them according to their full latitude , shewing how many impieties are involved in every one . 3. By distinguishing them into their several degrees . 1. By comparing them ; for example , sinnes of Commission are in themselves more hainous then sins of Omission . Sins against the Gospel are in some respects much worse then sins against the Law , because they are against greater light and mercy ; and the more means any have injoyed , the greater shall their condemnation be . Corazin and Bethsaida , being upon this ground pronounced by our Saviour to be in a worse condition then Tyre and Sidon . As in matter of grace , God does not weigh it by the Scales , but try it by the touchstone ; not so much regarding the number as the truth of duties . So it is likewise for sins ; a lesser sin against light and love does more provoke him , then a much greater with reluctancy , or from surprisal . Transgressions against the first Table , are worse then those against the second . If one man sin against another , the Judge shall judge him : But if a man sin against the Lord , who shall intreat for him ? and for this reason the first Table is called The great Commandment . Neglect of a principal duty of the first or second Table , is a greater sin then the neglect or omission of that which is circumstantial or ceremonial : Obedience and Mercy being better then sacrifice . Sins against the clear light of nature or reason , are in many respects worse then those that are discovered to us by the written Word . The more obligations are broken , the greater still is the sin , as when our offence is not onely against the Word of God , but likewise against the Law of Nature , Conscience , particular Promises and Vows . 2. By examining the latitude and comprehensiveness of any kinde of sin , though it may more especially referre to the breach of some one Commandment , yet if we search into its utmost compasse and extent , we shall finde that it does also refer unto divers others ; So the sins of the second Table , do not only intrench upon one another , but also upon those of the first Table , by reason of that disobedience which is in them , unto the Command of God. 3. By distinguishing the degrees of sin , the first Consent being not so bad as the Act , nor the Act so bad as the Custome and delight ; A particular offence being not so bad as an habitual reigning sin , that wastes the conscience . 3. That which does more especially concern us in our Confessions , is the aggravation of particular sins . Because a general view of them , is more apt to produce a confused stupor and amazement , rather then any proper and genuine humiliation . Every man hath some black dayes in his Calendar , some more notorious sin , whereof he hath been guilty . He should in his private humiliation endeavour to call those to fresh remembrance , and set them before him . Not forgetting that horrour and dread which appeared to him , when God did first discover them to his conscience . And therefore it will concern us to labour after a more distinct discovery of the heinousnesse of our particular offences , which will best appear by examining them according to their divers circumstances . Now the Circumstances of actions are usually reckoned to be these seven . 1. The Person . 2. The Place . 3. The Thing . 4. The Means . 5. The End. 6. The Manner . 7. The Time. 1. The Person is considerable under a twofold capacity , either for the Person Offended . Offending . 1. The Person offended , the Creator and Governour of the world ; so eminent for his Greatnesse and Majesty , which does adde much to the offence ; An ill word against the King , being high Treason , whereas the greatest offence against another is not so much . So that it may be very helpfull to set forth the heinousnesse of any sin , to consider who it is that is offended by it . Not only our Brethren , Superiours , Equals , Inferiours , or our selves ; but the great God , who is able with the blast of his mouth , with a frown of his countenance to ruine us eternally , and cast us into hell . And it must needs argue extream folly for men to contend with their Maker , to provoke him to jealousie , as if they were stronger then he . So infinite in holinesse , and knowledge ; of pure and piercing eyes ; abhorring sin infinitely , and yet necessarily beholding it . Though men may stop their eares , or shut their eyes against what they dislike , yet God cannot go out of the hearing or seeing of sin . He hears every one of our vain and sinful words . He sees into the secret corners of our hearts , the least glimpse of any sinful contrivement , which we our selves can scarce take notice of ; and should we provoke the eyes of his glory ? So terrible in his Justice and Majesty , who shall one day come with thousands of his glorious Angels , in flaming fire to render vengeance upon all those that know him not , or obey him not . So merciful and gracious unto us ; The Lord our Redeemer , the holy One of Israel our King ; Our Father who hath loved us , and hath given us everlasting consolation , and good hope through grace . And shall we return evil for good , and hatred for his good will ? Shall we thus requite the Lord ? Is not he our Father that bought us ? hath he not made us , and established us ? The Person offending ; a frail creature , of a dependant being ; preferred out of nothing , to the noble condition of the humane nature . One that hath taken upon him the Profession of Religion , ingaged himself to the duties of Christianity by a solemn Vow in Baptism , participated the means of Grace in a greater measure then others ; and hath had so much experience of Gods more especial favour towards him . One who is called a Christian , and rests in the Gospel , and makes his boast of Christ , and knows his will , and approves the things that are more excellent , &c. 2. The Place , where we have enjoyed the liberty and sunshine of the Gospel ; In the land of uprightness dealing unjustly . In that very place which hath so much abounded with temporal and spiritual blessings ; flowing with milke and honey , and that which is more nourishing and pleasant to the soul , then either of these to the body ; The Word and Ordinances of God in sincerity and power : 'T is recorded of the Israelites , Psal. 106 7. that They provoked God at the sea , even at the red sea ; which is repeated with an Emphasis , as being the place of mercy where they had lately seen so miraculous a deliverance , which circumstance did adde a great aggravation to their rebellion . 3. The Thing ; that which we have so often relapsed into , against which we have so frequently resolved , being in it self ( it may be ) of a more foule and scandalous nature , &c. Hitherto does belong the aggravations which concern the kinds of sin , which were mentioned before . 4. The Means ; with hypocritical pretences , making Religion the veile for our unlawful desires , fighting against God with those abilities , with which we should serve him . Abusing that health , wealth , strength , wit , and all the other Talents we have received ; not only neglecting to improve them unto the glory of the Giver , but wastefully lavishing of them , so that we cannot with the foolish servant give God his own again ; using them as weapons against him , thereby resisting his Spirit and Ordinances . 5. The End ; for lying vanities , the short pleasures of sin , which are not without some mixture of sorrow , in the very injoyment of them , and do afterwards fill the soul with guilt and fear . Forsaking the Fountain of living waters , and hewing out unto our selves broken Cisterns that will hold no water . Spending our money for that which is not bread , and our labour for that which satisfieth not . Prosecuting those things whereof we might be ashamed ; the end of which will be death . 6. The Manner how ; which is capable of much amplification , it being a great addition to the heinousnesse of any sin , when it is committed , either , Out of ignorance , when we have had means of being better informed ; Out of impudence , against the dictates of nature ; the light of reason and education ; some taste and relish of spiritual things ; the checks of conscience ; former promises and resolutions . After much consideration and debate with our own hearts . Against our own experience and observation of many judgements that have been inflicted upon such a sinne . Against many examples , much patience , the means of remedy , in which respects the sins of men are much worse then those of the devil : for he never sinned against example , being the first offender ; nor against patience , being immediately upon the first offence cast into hell ; nor against remedy , there being no possible means allowed him for his recovery . Out of base ingratitude , against the frequent and favourable motions of the blessed Spirit : Despising the riches of Gods goodnesse , and forbearance , and long-suffering , whereby we should have been led to repentance . After frequent relapses , which do multiply the guilt of sin , like the increase of figures ; though the first fault be but as one , yet the second relapse makes it as ten , the third as an hundred , the next as a thousand , and so on , according to this multiplied proportion . Out of presumption and forestalling of pardon , making the mercy of God to lead us unto sin . Out of much obduratenesse and pertinacy , casting his laws behinde our backs , and hating to be reformed . Drawing iniquity with cords of vanity , and sin as it were with cart-ropes : Treasuring up wrath against the day of wrath , as if we would weary God with our iniquities ; with much forwardnesse , and constancy , notwithstanding the great trouble and difficulty there hath been in the service of sin ; without any , or with very small temptation ; with much cheerfulnesse and delight , as if there had been pleasure in destruction ; with much eagernesse , and desire , drinking inquity like water ; working all uncleannesse with greedinesse ; with an high hand , as if we would reproach the Lord , refusing to return unto him ; with mad impudence , provoking God to his Face , as if we were stronger then he . 7. The Time when : Not only in our childehood , but in our man-hood ; not only when we sate in darknesse , in the dayes of our unregeneracy ; but since he hath called us into his marvellous light , since the glorious Gospel hath shined into our hearts , having , ( perhaps ) but lately suffered under such an affliction , and received such a special deliverance , upon which we did renew our Covenant with God by fresh resolutions of strict and circumspect walking . Each of these circumstances may be otherwise more largely amplified , according to the several natures of those sins to which they are applied in our confessions ; but by that which hath been already said , it may sufficiently appear how the distinct understanding and consideration of them may be very useful in this businesse . CHAP. XIV . Of our acknowledging the punishments that are due to sin . WHen we have thus acknowledged our sins by an Enumeration and Aggravation of them ; we are in the next place to own the punishments that are due unto them , thereby the better to affect us with sorrow and indignation at those evil courses , which will expose us to so many fearful dangers . That thus remembring our doings which were not good , we may loath our selves for our abominations : Acknowledging that we are not worthy the least of his mercies , or truth , that he hath shewed unto us ; Desiring to abhorre our selves , and repent in dust and ashes . Thus the Prodigal in his submission to his father ; first he acknowledges his offence , I have sinned against heaven , and against thee ; and then he ownes the punishment , And am no more worthy to be called thy son . There being a natural consequence betwixt these two . For if God spared not the Angels that sinned , but delivered them into chaines of darknesse to be reserved unto judgement ; if he spared not the old world , but brought a flood upon them ; if the cities of Sodom , and Gomorrah were turned into ashes , being condemned unto a dreadfull overthrow , that they might be examples to those that after should live ungodly ; if God spared not the natural branches , but cut them off for their disobedience and unbelief ; we may certainly then conclude , that though sentence against other evill works be not executed speedily , yet they shall not go unpunished ; But evill shall hunt the wicked person to overthrow him . And therefore besides the confession of our sins , it is also requisite that we own , and acknowledge the punishments that are due unto us for them . Now these punishments are either External . Internal . Eternal . 1. The External are those that concern the outward man ; either in Body , Friends , Name , Estate . 1. In our Bodies : 'T were but justice if God should deprive us of our health ; if he should smite us with a consumption , and a feaver ; with an inflammation , and an extream burning , with the botch of Egypt , with the Emrods , and with the Leprosie , whereof we cannot be cured ; if he should send upon us sore sicknesses , and of long continuance ; if he should suffer us with Job to be so wholly overspread with sores , that we should become loathsome to our own selves . That we should chuse strangling and death rather then life . It were but justice if he should strike us blinde , or deaf , or lame ; if he should take from us those senses by which we have so much dishonoured , and provoked him ; if he should deprive us of those limbs and members , which we have used as instruments of sin , and weapons of unrighteousnesse . 2. In respect of our Friends : We might justly expect that God should cast us into a forlorn , destitute condition , when there should be none to relieve or pitty us . He might take from us the help and comfort of our Friends , either turning their hearts against us , or depriving us of them by death . 3. In regard of our Names and Credit : He might give us over to those notorious , scandalous censures , by which we should be made ashamed to live , and afraid to die . He might justly make us an astonishment , and a proverb , and a by-word amongst all Nations ; To be laughed to scorn , and had in derision of them that are round about us . He might blot out our names from under heaven . 4. For our Estates : If God should lay judgement to the line , and righteousnes to the plummet ; he might number every one of us to the sword , and to captivity , and to ruine : Depriving us of our liberty , peace , plenty . It were but justice if he should suffer us to be shut up in some prison or dungeon , where we could not enjoy the mercies that we possesse : If he should lead us into captivity , sell us unto some cruell slavery , and bondage ; Scatter us abroad amongst all the Kingdoms of the earth ; Causing us to wander about in sheep-skins , and goat-skins ; being destitute , afflicted , tormented ; Being dispersed in the deserts , and mountains , in dens and caves of the earth . If he should take from us that peace , quietness , comfort , which we have formnrly enjoyed , filling us with confusion and trouble ; giving us over to the rage and malice of our enemies : Causing the Sun to go down at noon , and darkning the earth in the clear day ; Surprizing us with sad confusions when we think our selves most secure and happy . Turning our feasts into mourning , and our songs into lamentation ; bringing sack-cloath upon all loines , and baldnesse upon every head ; making us to eat our bread with carefulnesse , and to drink our water with astonishment . If he should deny us his creatures , when we want them ; take them from us when we have them ; withhold his blessing from attending them ; debarre us from the comfortable enjoyment of them ; sending upon us cleannesse of teeth : The evil arrows of famine ; breaking the staffe of our bread ; taking away our corne in the time thereof ; making the heaven over us to be brasse , and the earth under us to be iron ; If he should raine fire and brimstone down upon us ; if he should afflict us with hunger , and thirst , and nakednesse , and the want of all things ; if he should send a rust , and canker upon our estates , making an hole in the bottome of our bags ; by which our gaines should insensibly drop away , and slip from us ; if he should curse us in the city , and in the field , in our basket and in our store ; in the fruit of our land , and the increase of our cattel , in all our endeavours ▪ and the works of our hands : Feeding us with the bread of affliction , and with the water of affliction : Giving us to drink the cup of trembling and the dregs of the cup of his fury : Stretching out upon us the line of confusion , and the stones of emptinesse ; if he should make the portion of our cup to be snares , fire , and brimstone , and an horrible tempest . 2. Internal punishments are those that concern the soul , and inward man ; either in respect of blessings Natural . Spiritual . It were but justice if God should take from us our wits , reasons , memories : If he should smite us with madnesse , and astonishment of heart : Giving us the hearts of beasts , making us become raving and desperate , or stupid and brutish ; if he should deprive us of our inward peace and quietnesse , giving us a trembling heart , and sorrow of minde : Scaring us with dreams , and terrifying us with visions : Making our guilty consciences to fly into our faces ; to gnaw upon the soul with fierce and restlesse accusations , to fill the thoughts with terrours and amazement . It were but justice if he should deprive us of all his holy Ordinances ; sending upon us a famine of the Word : Removing our Teachers into corners ▪ so that our eyes cannot see them ; making the night to come upon us , wherein we should not have a vision , that it should be dark unto us , that we cannot divine ; that the Sun should go down over our Prophets , and the day be dark over them , that the Seers should be ashamed , and the Diviners confounded , all of them covering their lips , because there is no answer of God. If he should reject all our holy services , hide himself from us when we seek his face ; stopping his ears when we cry unto him ; laughing at our calamities , and mocking when our fear cometh ; if he should fling our Prayers back into our faces ; with a curse in stead of a blessing ; if he should take our confessions as an evidence against our selves , and condemne us out of our own mouths . If he should subtract the means of grace , and not any longer , continue the proffers of mercy to those who have so much undervalued and abused them ▪ If he should cause his grieved Spirit to retire from us , and finally give us over to our own desperane hardnesse , and impenitency , to vile affections , to a seared conscience , and a reprobate sense , whereby we might be continued in our evil courses till the day of his vengeance . 3. Eternal punishments are such as concerne our immortal conditions after this life ; They are either of Losse . Paine . 1. The punishment of losse does consist in being for ever banished from the blessed presence of God , and the joyes of heaven . In being punished with everlasting destruction , from the presence of the Lord , and from the glory of his power . 2. The pain of sense does consist in those most exquisite and unexpressible torments , which shall be inflicted on the damned , set forth in Scripture by everlasting fire ; utter darknesse ; the worme that dyes not , ond the fire that is not quenched ; Chaines of darknesse : The blacknesse of darknesse for ever : The lake of fire , burning with brimstone . It were but justice if God should cut us off with swift destruction ; snatching us out of the land of the living , with our sinnes , and feares upon us ; and cast us into those regions of darknesse , those black and cruel habitations where there is nothing but weeping and gnashing of teeth . If he should take vengeance upon us in flaming fire ; making us to drink the wine of his wrath , which is poured out without mixture into the cup of his indignation : Tormenting us with fire and brimstone in the presence of his holy Angels . Should God deal with us according to our deserts , it would have been much better for us that we had never been borne . He might justly inflict upon us all the plagues of this life , and eternal torments in the life to come . There is nothing could remaine for us to expect , but a certain fearful looking for of judgement , and fiery indignation to devour us . It were easie to amplifie each of these heads , from those many curses , and judgements denounced in Scripture , which are all of them appliable to this purpose , as being the desert of sinne . The serious consideration , and application of these things , will very much conduce to the exciting of such affections in us , as do become the duty of confession . CHAP. XV. Of the proper materials for a Transition , whereby Confession and Petition may be annexed . THus much briefly concerning the Matter and Method to be observed in our Confession . That which should succeed next unto it , is Petition . But for the better connexion of these two 't is requisite that they be joyned together by some fitting Transition . The most natural materials for which , may be referred unto some of these heads . 1. A profession of our shame and sorrow in the consideration of our many sins , and the punishments due unto them . A readinesse to loath our selves for our abominations . To judge and condemne our selves , that we may not be condemned of the Lord. A willingnesse to set our sins ever before us , as considering that though the acts of them be past , yet the guilt , and the danger may be present ; and that there may be many now in hell , who have not been so great sinners as we . Of this kinde is that speech of Ezra : O my God , I am ashamed , and blush to lift up my face to thee . And Job : I abhorre my self , and repent in dust and ashes . And Daniel : O Lord , to us belongeth confusion of face , because we have sinned against thee . 2 An expression of our desire to fly utterly out of our selves , to renounce all our own righteousnesse ; How should man be just with God ? if he should contend with us , we could not answer for one of a thousand . If thou shouldst be extreame to mark what is done amisse , O Lord , who may abide it ? but there is mercy and forgivenesse with thee that thou mayest be feared , thou knowest our frame , and considerest that we are but dust ; frail , infirme creatures , and therefore thou dost not expect perfection from us ; if we could have no sin , we should have no need of a Redeemer , we are of our selves altogether impotent , and unclean , and our righteousnesse as filthy rags . 3. A promise of amendment for the future ; Renuing our Covenant with God by fresh resolutions of astrict and holy conversation ; Professing our desire to fear his name , and to be engaged to him , by an everlasting Covenant , never to depart from him again . O that my wayes were so directed , that I might keep thy Commandments alwayes ! O that thou would'st inable us to repent and be converted ; that our sins may be bletted out , when the times of refreshing shall come ! It is the desire of our soules to walk more holily and humbly before thee for the future ; to keep a stricter watch over our own hearts and wayes . 4. A brief application unto our selves of such mercies and promises , as belong to those that believe and repent . Though we have not expressed the dutiful affections of children , yet God cannot renounce the tender compassions of a Father ; and if earthly Parents can give good things to their children , will not he be much more ready to be gracious to his ? With the Lord there is mercy , and with him is plenteous redemption . And we have an Advocate with the Father , Jesus Christ the righteous , who is the propitiation for our sins . He hath promised to hear , and grant the requests , that are put up in faith ; that he will have respect to those of an humble and contrite heart ; that those who do not hide their sins , but confesse and forsake them , shall finde mercy ; That he delighteth not in the death of a sinner , but rather that he should be converted , and live . That the sacrifices of God are a broken spirit ; a broken and contrite heart he will not despise . And now , O Lord , thou art that God , and thy words be true , and thou hast promised such mercies unto thy servants ; therefore now let it be unto us according to thy word . We desire to lay hold on that word of promise , that thou wilt heal our backslidings , and love us freely ; that thou wilt not turn away from us , to do us gond ; but wilt put thy fear into our hearts , that we shall not depart from thee . O think upon thy servants , as concerning this word of thine , wherein thou hast caused us to put our trust ! Truly our hope is even in thee . 'T is the desire of our souls to seek after thee , and to come unto thee , and thou never failest them that se●k thee : Of those that come unto thee , thou puttest away none . O be pleased to establish this word of thine unto thy servants , and let them not be disappointed of their hope ! Though the wages of sin be death , yet this is our comfort , that the gift of God is eternall life , through Jesus Christ our Lord. The Scripture is very copious in other pertinent expressions for each of these heads , and to some of these the most proper matter for Transition is reducible . CHAP. XVI . Conrerning Deprecation of evill , with several Arguments to back our requests of this nature . THe chief heads of matter for Petition are summarily comprehended in the Lords Prayer , as hath been shewed before . All Petition is either for Our selves . Deprecation . Comprecation . Others . Intercession . In petitioning for our selves , the first thing to be explained , is Deprecation , which concerns the prevention , or removal or lessening of evill . The first evill to be prayed against , is that of sin , and therein we should deprecate both the Guilt . Power . 1. The guilt of sin is that imputation whereby we are obliged to the wrath of God , and all the curses of the Law , and therefore we have great need to pray that he would forgive us our debts ; That he would blot out our Transgressions as a cloud ; That he would open unto us the fountain for sin , and for uncleannesse ; That he would have compassion upon us , subduing our iniquities , and casting our sins into the depths of the sea ; That we may be justified freely by his grace , through the redemption that is in Jesus Christ ; That he would cleanse us from all filthinesse both of flesh and spirit ; That he would blot out the hand-writing that is against us , and take it out of the way , nailing it to the Crosse of Christ. Of this kinde we have sundry Deprecations in Scripture ; So David , Remember , O ▪ Lord , thy tender mercies , and thy loving kindnesses , for they have been ever of old . Remember not the sins of my youth , nor my transgressions : for thy names sake , O Lord , pardon mine iniquity , for it is great . Lord , be merciful unto me , heal my soul , for I have sinned against thee . Have mercy upon me , O God , according to thy loving kindnesse , according to the multitude of thy tender mercies blot out my transgressions ; wash me throughly from mine iniquities , and cleanse me from my sin . Purge me with Hysope , and I shall be clean , wash me , and I shall be whiter then Snow . Hide thy face from my sins , and blot out all mine iniquities . O remember not against us our former iniquities , help us , O God of our salvation , for the glory of thy name . Deliver us , and purge away our sins for thy names sake . Look thou upon me , and be merciful unto me , as thou usest to do unto those that love thy Name . Take away all our iniquities , and receive us graciously . Heal our back-slidings , and love us freely . Now because this is one of the chief wants , against which we should petition ; therefore we should endeavour to back our requests in this kinde , with such Arguments as may serve to stir up our fervency , and strengthen our faith in this desire . 1. From the mercy of God , who desires not the death of a sinner , but at what time soever he shall truly repent , hath promised to forgive him . He hath commanded us to ask daily pardon , as well as daily bread , shewing thereby that as the best man shall continually need pardon , so he is more ready to give it , then we are to ask it . He has intreated us to be reconciled unto him . He does invite , and call us , when we are impenitent , and therefore he will be much more ready to embrace and accept of us , when we desire with repentance to return unto him . He would not have us send our neighbour away empty , when that which he would borrow is with us ; How much more then shall he who is the Father of Mercies , in respect of whom all the compassion in man is not so much as a drop to the Ocean ? How much more shall he accept and grant the desires of his children ? for with the Lord there is mercy , and with him there is plenteous redemption . He hath enjoyned us to help our enemies Oxe or Asse , when they are in danger . And doth God take care for Oxen ? hath he not a farre greater esteem of his own Image in man ? Will he not much rather extend his bounty and goodnesse unto such as are oppressed under the burthen of their sins ? Though no sin be little in it self , yet the greatest sinne is but little in comparision to his mercy . The more our offences have been , the more may he glorifie himselfe in the pardon of them . 2. From the merits of Christ , who is the propitiation for the sins of the whole world . He came to save that which was lost : To quicken those that were dead in trespases and sins . To this end was he borne , and for this ●nd came he into the world , that he might save sinners . He was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , that with his stripes we might be healed . He hath satisfied for us as our surety , and hath suffered the punishments that were due unto our sins ; and it cannot stand with the justide of God , to require a debt twice over , to punish them again in us , when he hath already punished them in Christ. 3. From our own frailties ; What is man that he should be clean and he that is borne of woman that he should be religious ? God will pitty those that feare him , because he knows their frame , he considers that they are but dust . He remembers that they are but flesh , and no flesh can be righteous in his sight . Before him no man living can be just●fied . The greatnesse and the sense of our unworthinesse does make us the fitter objects for his mercy . The whole have no need of the Phisician , but the si●k . And as we are to pray for the pardon of our sins , against the guilt of them ; so likewise for the sense and evidence of this pardon , against our own doubts , that being iustified by faith we may have peace with God through our Lord Jesus Christ ; that we may be sealed with the holy Spirit of promise , which is the earnest of our inheritance , until the redemption of the purchased possession ; of this kinde are those Petitions of David . Say unto my soul , I am thy salvation . Restore unto me the joy of thy salvation , and establish me with thy free spirit . Lord , lift thou up the light of thy countenance upon us . O satisfie us early with thy mercies , that we may be glad and rejoyce all our dayes . Make thy face to shine upon thy servant , and teach me thy statutes . The reasons to back this request , may be , 1. From the justice of it , we do but ask an acquittance , where the debt is paid , ( Christ having already satisfied for our sins . ) And shall not the Judge of all the earth do right ? He hath promised to be found of those that do not seek him , and to seek after those that go astray from him ; and will he not much rather accept , and be favourable to such as desire to seek after him , and to wait upon him in the observation of his own Ordinances ? He hath said that we shall not seek his face in vaine . 2. From the facility of it ; 't is but saying the word only , and we shall be whole ; if we could relieve all those that beg of us , with meer words , there is none should ask without successe . But now with God , 't is all one to do a thing as to speak it . 'T is but speaking peace to our souls , and we shall have it . Behold thou art the Lord , the God of all flesh , there is nothing too hard for thee . 2. Next to the Guilt of sins , we should pray against the Power of them , that we may not relapse into them again for the future , that sinne may not reigne in our mortal bodies ; That we may not be brought into captivity unto the law of sinne , which is in our members ; That God would redeem us from all our iniquities , and with the blood of Christ , purge our consciences from dead works to serve the living God ; That he would inable us to put off , concerning our former conversation , the old man , which is corrupt according to decei●ful lusts ; to crucifie the flesh with the affections , and lusts of it : That we may have no fellowship with the unfruitful works of darknes : That our hearts may not be hardned through the deceitfulnesse of sin : That we may not walk according to the course of the world , fulfilling the desires of the flesh : That he would cast down every imagination , and high thought that exalteth it self against the knowledge of God ; and bring into captivity every thought unto the obedience of Christ. Of this kinde is that Petition of David , Keep back thy servant from presumptuous sins , let them not have dominon over me . Order my steps in thy word , and let not any iniquity have dominion over me . 'T is not here necessary to make any large recital of the kindes of sins , mentioned before in confession ; but to insist more fully and particularly in such to which we are more especally inclined , that they may be mortified and subdued . The Arguments to strengthen our faith and fervency in this desire , may be such as these . 1. From the fitnesse of it in respect of his glory ▪ it is not for his honour that his servants should be under the yoke of his enemies . 2. From our own impotency for it evil , being alwayes present with us , and sin so easily besetting us . And of our selves we are no more able to lay aside these weights , and to cast off our sins , then an Ethiopian is to cast off his blacknesse , or a Leopard his spots . 3. From the facility of it to God , he is stronger then the strong man , and can subdue all things to himself . 4. From his Promise and Covenant , whereby he hath ingaged himselfe to subdue our iniquities , and to keep us from departing from him . 2. Another evil to be prayed against , is Temptation , according to that in the Lords Prayer , Lead us not into temptation ; That we may be freed from Trials themselves , so farre as may stand with Gods good pleasure ; especially the evil of them , that we may not be overcome by them , nor faint under them . Temptation is of three kindes . 1. From our own corrupted natures , by which we are very apt to be drawn aside and inticed to all manner of sins ; there being no kinde of impiety , but what this does make us capable of ; and will ( without Gods restraining or renewing grace , ) at some time or other dispose us unto . And herein more particularly , the blindenesse of our understandings , our wicked imaginations and fleshly reasonings , the perversnesse of our wills , the hardnesse and earthinesse of our affections , the insensiblenesse of our consciences , the depravation of all our faculties . 2. The malice and subtilty of the Devil , who as a roaring lyon walks about , seeking whom he may devour ; and is still provoking us to those evils which are most suitable to our particular occasions and dispositions : Watching for advantage against us , desiring to fift and winnow us as wheat ; and therefore we had need to pray , that we may be sober and vigilant , having upon us , the whole armour of God , whereby we may withstand the wiles of the Devil ; that we may constantly resist him , being stedfast in the faith , taking heed of the depths of Satan : That we do not fall into reproach , and the snare of the Devil , That the God of Peace would bruise Satan under our feet . 3. The allurements , or terrours of the world , either by profits , pleasures , honours on the one hand ; or losses , dangers , troubles , disgrace , persecution on the other . The rain descending , the floods coming , the windes blowing , and beating upon us . The evill customes and examples of the generation wherein we live , the slavish hopes and fears of men . Besides these kindes of temptation , we are likewise to pray against the degrees of it , suggestion , consent , practice , delight , habitual custome and necessity . That God would enable us always to watch and pray , lest we fall into temptation . And because every man hath some particular sin , or temptation , to which he is more especially exposed , belonging either to his age , temper , calling ; therefore he should endeavour to observe and finde out , and more fully to inlarge himself in his deprecation against that . 3. The last sort of evil to be prayed against , is that of Punishment ; The kindes of which were mentioned before , under the head of Confession , and are likewise reducible under that other head concerning Protection ; and therefore it will be needlesse here to make any particular recital of them . In the general , we are to pray against all those judgements which may be inflicted upon us , either in our bodies , friends , names , estates . Against those more eminent miseries of Sword , Famine , Pestilence , ( which three being of a publike nature , concerning the Nation and community in which we live , may be more particularly insisted upon under the head of Intercession ) against distraction and sorrow of minde , trouble of conscience , the losse of Gods holy Ordinances , and eternal damnation . That no evil may befal us , neither any plague come nigh our dwellings . That he would not rebuke us in his anger , neither chasten us in his displeasure . That he would not cast us away from his presence , nor take his holy Spirit from us . Those judgements ought to be more particularly deprecated , with which we are at any time frighted or afflicted . CHAP. XVII . Of comprecation for spiritual good things ▪ The sanctification of our Natures , the obedience of our Lives . NExt to Deprecation against evil , may succeed Comprecation for that which is good . Now because good things may be wanting , either in whole , or in part , or in respect of Duration , and some intermissions ; therefore we should petition not onely for the things themselves , but also for the increase and continuance of them . Good is either Spiritual . Temporal . In asking of spiritual good things , the first and chief matter to be prayed for , is the sanctification of our natures , That Gods Kingdome may come into our hearts ; That he would give unto us a new heart , and put a new spirit within us ; That he would take from us our stonie heart , and bestow upon us hearts of flesh ; That he would put within us the law of the Spirit of life , which may make us free from the law of sin and death ; That we may put on the new man , which after God is created in righteousnesse and true holinesse ; That we may be regenerate and become new creatures , being born again of that incorruptible seed , the Word of God. That God would grant us according to the riches of his glory , to be strengthened with might by his Spirit in the inward man. That he would establish our hearts unblameable in holinesse before God , even our Father , at the coming of the Lord Jesus Christ with all his Saints . That the Spirit of Christ may dwell in us . That we may continue in the grace of God , and in the faith , grounded and setled , and may not be moved away from the hope of the Gospel . Of this kinde is that Petition of David for himself , Create in me a clean heart , O Lord , and renew a right spirit within me . And the Apostle for others : The God of Peace sanctifie you throughout , that your whole spirit and soule and body may be preserved blamelesse unto the coming of our Lord Jesus Christ. Here we are more particularly to insist on the renovation of our several Faculties . Parts . answerable to what we did acknowledge , concerning the Depravation of them , in the Confession of our Original sin . As first for our faculties . 1. That we may be transformed by the renuing of our mindes , that we may be able to have a spiritual discerning of the things of God , being wise to that which is good , but simple and harmlesse to that which is evil . 2. That he would purge our consciences from dead works to serve the living God ; that they may be tender of his glory , and our own good , truly performing the offices which belong unto them , both in accusing and excusing us according to several occasions . 3. That he would circumcise our hearts , that we may set our affections on things above , and not on earthly matters , that we may not be deceived with false appearances , but may approve the things that are most excellent . 4. That he would reforme and sanctifie our wills , that we may in every thing submit them unto his , delighting to do his will. Not seeking our own wills , but the Will of him that sent us . 5. That he would rectifie our memories , making them more faithful in retaining all such holy Lessons as we shall learne , in recalling them to minde according to several opportunities , that we may be alwayes ready to stir up our mindes by way of remembrance , that we may never forget God. And so for our Parts , or outward man , that we may become the Temple of God where his Spirit may dwell ; That we may present our bodies a living sacrifice , holy , acceptable to God , which is our reasonable service ; That all our parts and members may be instruments of righteousnesse unto holinesse . In which desires we may strengthen our faith with such arguments as these . 1. God only is able for this great work ; In us dwelleth nothing that is good ; It is he that must work in us both to will and to do of his good pleasure . 'T is not in our power to regenerate our selves , for we are not borne of blood , nor of the Will of the flesh , nor of the Will of man ( that is not of any natural created strength ) but of God. And he is able to do exceeding abundantly above all that we can ask or think . 'T is as easie for him to make us good , as to bid us to be so . 2. He is willing and hath promised to give unto us a new spirit : To put his law into our inward parts , to write it in our hearts . And if men that are evil know how to give good gifts to their children , how much more shall our heavenly Father give the holy Spirit to them that aske him ? He hath professed it to be his own Will , even our sanctification ; And he cannot deny us the performance of his own Will. He hath promised that those who hunger and thirst after righteousnesse shall be filled . And therefore if he hath in any measure given us this hunger , we need not doubt but he will give us this fulnesse likewise . He hath said that he delights to dwell with the Sons of men ; and what reason have we to doubt the successe of our desires , when we do beg of him to do that which he delights in ? 2. The next thing to be prayed for , is the obedience of our lives , answerable to that in the Lords Prayer : Thy will be done one earth , as it is in heaven . And here likewise we are to petition for spiritual grace and ablities , both to perform , and to continue , and to increase in all holy duties . 1. For the Performance of them , that he would lead us into the paths of righteousnesse ; That with simplicity and godly sincerity we may have our conversation in this world ; That denying all ungodlinesse and worldly lusts , we may live soberly , righteously , and godly in this present world ; That God would give us grace , whereby we may serve him acceptably with reverence and godly feare ; That we may not any more be conformed unto this world ; That being dead unto sin we may live unto righteousnesse : Not any longer spending the rest of our time in the flesh , to the lust● of men , but to the Will of God ; That the time past of our lives may suffice to have served divers lusts ; That for the future we may walk as obedient children , not fashioning our selves according to the former lusts of our ignorance , but as he that hath called us is holy , so we may be holy in all manner of conversation . To this purpose is that desire of David , O that my wayes were directed to keep thy statutes ! and in another place , Teach me to do thy Will , for thou art my God , let thy good Spirit lead me into the land of uprightnesse ; and elsewhere , Shew me thy wayes , O Lord , and teach me thy paths , lead me in thy truth , and teach me , for thou art the God of my salvation ; Teach me thy wayes , O Lord , and I will walk in thy truth , unite my heart to feare thy name . 2. For our continuance in them . That we may serve him without fear , in holinesse and righteousnesse before him all the dayes of our lives . Being stedfast and unmoveable , alwayes abounding in the work of the Lord : Holding faith and a good conscience : Patiently continuing in well doing , without wearines , as knowing that in due time we shall reap if we faint not : Holding fast the profession of our faith without wavering , that our hearts may be established with grace ; that amidst all outward changes , and losses we may still hold fast our integrity . Thus the Apostle prayes for the Thessalonians , that God would stablish them in every good word and work . 3. For our Increase in them , That God would make all grace to abound towards us : That we alwayes having alsufficiency to all things , may abound to every good work : That we may be strong in the Lord , and in the power of his might : Being filled with the fruits of righteousnesse , unto the glory and praise of God : That forgetting those things which are behinde , and reaching unto those things which are before , we may continually presse towards the mark , for the price of the high calling of God. Thus doth the Apostle pray for the Hebrews . The God of peace make you perfect in every good work to do his will , working in you that which is well pleasing in his sight . And Epaphras for the Collossians ; that they might stand perfect , and compleat in all the will of God. CHAP. XVIII . Of the several graces and duties injoyned in the first Commandment . THe graces that we should pray for , are many of them briefly summed up together , in several Scriptures . But for our more full and distinct apprehension of them , they may be more particularly considered , according to their distinct relations , either to the Law. Gospel . The duties enjoyned by both these , may be easily collected from those vices , and failings mentioned in our Confession . The first Table in the Law , doth concern our duty to God. The first Commandment doth enjoyn us to have Jehovah alone for our God ; that is , in all respects to behave our selves towards him as our God. So that by this we are directed to pray for these graces and duties , viz. Knowledge and Belief of him , Trust and Hope in him , Love towards him , Zeal for him , Rejoycing in him , Gratitude towards him , Patience under him , Obedience to him , Fear of him , Being humble before him . Because it is not good that the soul should be without knowledge , we should therefore pray that he would be pleased to incline our ears unto wisdome , and apply our hearts to understanding : That he would open our eyes to behold the wonderous things of his Law : That he would give unto us the spirit of wisdome and revelation in the knowledge of him ; that the eyes of our understandings being inlightened , we may know what is the hope of his calling , and what the riches of the glory of his inheritance in the Saints , and what is the exceeding greatnesse of his power to us-ward , who believe according to the working of his mighty power : That he would enable us to be more inquisitive after those sacred truths revealed in the Word ; more diligent to acquaint our selves with his holy attributes , and works ; more mindefull of his Holinesse , Justice , Truth , Power , Omnipresence ; that he is about our paths , and beds and acquainted with all our wayes . He does search and know us , understanding our thoughts afar off , all things being naked , and open in his sight . That we may be filled with the knowledge of his will , in all wisedome , and spirituall understanding ; that we may walk worthy of the Lord , unto all pleasing ; being fruitfull in every good work , and increasing in the knowledge of God , that we may follow on to know the Lord. That he would sanctifie to us the knowledge we have already attained , that it may not be idle , and ineffectual ; but may produce in our lives answerable obedience , that we do not with-h●ld any truth in unrighteousnesse . That he would open our hearts to believe all those truths revealed in his Word ; that he would inable us to take diligent heed , lest there should be in any of us an evill heart of unbelief , in departing from the living God ; That we may firmly assent unto his promises and threats ; and as we do professe our selves to believe in God , so we may be carefull to maintain good works . That we may not rely on such outward means as cannot help us ; but in all our wants and troubles , we may place our chief confidence on him , as knowing that he is infinitely wise , powerful , merciful , both able and willing to succour us ; that when we know not what to do , our eyes may be upon him : That in our greatest exigences , when we are in a state of darknesse , and can see no light , we may then trust in the name of the Lord , and stay upon our God. That we may still cast our burden upon him , and abide under the shadow of the Almighty : Committing our wayes unto the Lord : Being careful for nothing , but in every thing by prayer and supplications , make our requests known unto God , who careth for us , and will never leave , or forsake us . That we may labour to stirre up , and strengthen our hope in him , such hope as may be well grounded , and will not make us ashamed , of which we may be alwayes able , and ready to give answer to every man that asketh us a reason . That we may look more at the things which are not seen , then at those things which are seen . That in times of fear and danger we may fly for refuge to lay hold on the hope set before us ; which hope may be as an Anchor of the soul , both sure and stedfast . That no condition , or temptation may make us cast away our confidence ; That we may give all dilligence to make our callings and elections sure ; To clear unto our selves , the evidences of our own everlasting well-beings . That we may love the Lord our God with all our heart , with all our soul , and with all our might , so farre above that natural affection which we do bear to those other things , whether father or mother , wife or children , brethren or sisters , yea and our own lives also , that we may be said to hate , and despise them in comparison of him . That our love may abound yet more and more in knowledge , and in all judgement , that we may approve the things that are excellent ; That we may delight in all those holy duties , whereby we may enjoy communion with him . That we may earnestly long and thirst after the enjoyment of him , when we shall come and appear before him . That he would make us Zealous , and fervent in all holy duties ; resolute , and couragious in standing to the truth , not to be deterred by hopes or fears : Not wronging any good cause , either by our cowardize or indiscretion . Not resting our selves in a luke-warm profession , being neither cold nor hot , but being valiant for the truth , and fervent in spirit ; Alwayes zealously affected in a good thing : Not being ashamed of the Gospel of Christ , which is the power of God to salvation , considering what he hath said ; That if we shall be ashamed of him in this adulterous generation , he also will be ashamed of us when he comes in the glory of his Father , with his holy Angels . That we may rejoyce and glory in the LORD , placing our chief happinesse in a spiritual communion with him ; Serving him with joyfulnesse and gladnesse of heart ; Delighting greatly in his Commandments ; Finding more happinesse in the light of his countenance , then in the increase of corn and wine : preferring his loving kindnesse before life it self . That he would make us more heartily sensible of those many great favours which are continually multiplied upon us . That he would draw up our hearts to heaven , in the acknowledgement of his bounty and goodnesse ; that our souls may blesse him , and our desires may be alwayes towards him ; that we may be ready to talk of his loving kindnesse , and to speak good of his name ; endeavouring to expresse our gratitude , by the readinesse , and cheerfulnesse of our obedience ; Seeking to glorifie his name by bearing much fruit unto him . That we may be patient under his afflicting hand , as considering that he is the Author as well of the evil we suffer , as of the good we enjoy . And shall we receive good from the hand of God , and shall we not receive evil ? The greatest judgement that can befal us in this life , is farre lesse then our deserts ; 'T is the Lords mercies that we are not consumed , because his compassions faile not : And then besides , he hath promised that all things shall work together for the good of them that love him . And though the cup may be bitter , yet it proceeds from the hand of a Father . That we may count our selves happy in what we suffer for righteousnesse sake ; because the Spirit of God , and the Spirit of glory resteth upon us . That we may rejoyce and glory in our tribulations ; as knowing that tribulation worketh patience , and patience experience , and experience hope , and hope maketh not ashamed . Reckoning with our selves , that the sufferings of this present time , are not worthy to be compared with the glory that shall be revealed in us . That in all our sufferings we may trust in the living God ; committing our souls unto him , who is their faithfull Creatour , and righteous Judge . That we may accept the punishment of our iniquity ; waiting upon God in the way of his judgements . Being willing to put our mouths in the dust , rather then to open them in murmuring against him . Considering how unjust and unreasonable it is for a living man to complaine , a man for the punishment of his sins . And that it is rather meet to be said unto God , I have borne chastisement , I will not offend any more ; that which I see not teach thou me ; if I have done iniquity , I will do no more ; I will bear the indignation of the Lord , because I have sinned against him . He does punish us lesse then our iniquities deserve . Not dealing with us after our sins , nor rewarding us according to our iniquities ; and we have no reason to repine at kinde and moderated corrections . Though in some respects he hath chastened us sore , yet he hath not given us over to death . He doth not afflict willingly , nor grieve the children of men ; and therefore we have great reason totally to submit and resigne up both our selves and affaires , to be governed by his wise providence ; and to let the Lord do with us what seemeth good unto him . That we may be constant , universal , sincere in our obedience ; Walking before him in truth , and with a perfect heart ; and may do that which is good in his sight . That in the generall course of our lives , we may demean our selves in a setled , regular way of submission , and obedience ; having respect to all Gods Commandments ; Obeying from the heart the forme of doctrine delivered to us ; Following the Lord fully , walking exactly , and precisely before him . That we may have not only the forme of godlinesse , but the power also . That we may sanctifie the Lord God of Hosts , making him our fear and our dread ; considering that the end of all things is at hand , when we must all appear before his dreadful tribunal , every one to receive according to that he hath done in his body , whether it be good or bad . That we may be lesse afraid of other matters that cannot hurt us , men that shall die , and the sons of men that shall be made as grasse ; but may chiefly fear him who is able to destroy both body and soul in hell . Behaving our selves , as being alwayes in his sight and presence ; as considering that our most secret , bosome-sins , which with such Art and care we have endeavoured to conceal from men , are all of them naked and open in his sight , before whom we must be judged at the last day . That we may be humble before him , ascribing nothing to our own power , or merit . That our hearts may not be lifted up to forget the Lord , nor our mindes hardened in pride ; as considering , that his soul which is lifted up , is not upright in him . And that if any man think himself to be something , when indeed he is nothing , he deceives himself . That we may be clothed with humility ; counting it our safest defence , and most comely ornament . That we may not mind high things , nor be wise in our own conceits . Considering the basenesse of our Originall , the many diseases and miseries which our bodies are liable unto , the sinful and slavish condition of our souls , our nothingnesse as creatures , our vilenesse as sinners . CHAP. XIX . What are we directed to pray for out of the second Commandment . THe second Commandment does enjoyn us to worship God , after such a spiritual manner , and by such holy means , as is agreeable to his Nature , and required in his Word . So that from hence we are taught to pray for the direction and asistance of his Spirit in all our holy duties ; that he would work in us an holy frame and temper of heart , without which 't is not possible for us to performe any acceptable service ; That he would quicken our affections to a greater fervency , and delight in our attendance upon him . That he would make us more careful in enjoying and increasing our communion with him , by a conscionable observance of all those holy ordinances which he hath appointed ; particularly , 1. Prayer . 2. Ministery of the Word . 3. Receiving of the Sacraments . 1. That he would poure upon us the Spirit of prayer and supplication ; make us diligent and constant in our Publick Private devotions , that we may accustome our selves to them with a greater forwardnesse and delight , as being the chief means to ease our hearts of all troubles and sorrow , to fill up our joy . That we may be more solemn and reverent in our approaches before him , as considering that we who are but dust and ashes , vile , despicable creatures , are to speak unto that dreadful Majesty , before whom all the world shall be judged at the last day . That we may be more vigilant over our own hearts , in respect of roving , distracted thoughts , which are so apt to interrupt us in this duty . That we may stir up our selves to lay hold on God , and set our faces to seek him : Not pouring out words onely , but our souls before him : Serving him in our spirits : Drawing near unto him with a true heart , sprinkled from an evill conscience . That he would be pleased to assist us , and to accept of us in this duty : Shedding abroad his love in our hearts : Opening our lips , that our mouths may shew forth his praise . And then that the words of our mouths , and the meditations of our hearts may be alwayes acceptable in his sight . That we may confesse our sins with a greater sense and sorrow for them , feeling in our selves a greater loathing and detestation of them ; Acknowledging our transgressions , and setting our sins before us ; Abhorring our selves for them , and repenting in dust and ashes . That we may put up our petitions with a greater faith and fervency , as being truly sensible of our own wants , and those gracious promises which he hath made for the supply of them : Drawing near in the full assurance of faith nothing wavering : Asking such things as are according to his will. That his Spirit may help our infirmities , and make intercession for us ; and that he would remember the promise which he hath made to be nigh unto them that call upon him in truth , and to fulfill the desire of those that fear him . That we may give thanks with greater chearfulnesse , and love , and sense of his favours , with such heartinesse , and fervency , as may be in some measure proportionable to our importunity ▪ in the want of mercies . That we may be ready to speak the praises of our God , whilest we have any being ; that our meditations of him may be sweet , and we may be glad in the Lord. That we may retain a relish and taste of this holy duty in our mindes after the performance of it ; behaving our selves answerably in the course of our lives , observing what return is made to our prayers . Hearkening what God the Lord will say . Considering the several wayes and dispensations of his providence towards us ; that we may understand the loving kindnesse of the Lord. This Commandment does likewise concerne the duties which belong to that other Ordinance , the Ministery of the word , in reference both to Minister . People . The Minister may hereby be directed to pray that God would endow him with all those graces and abilities , which may fit him for the discharge of his calling , both in respect of his Life , Doctrine , that he may both save himself , and them that hear him . 1. For his Life ; That he may shew himself as a pattern of good works ; Of a blamelesse conversation ; not self-willed , not soon angry . Not given to wine , no striker ; not given to filthy lucre , but a lover of good men , sober , just , holy , temperate , gentle unto all men , apt to teach , patient . Renouncing the hidden things of dishonesty ; Not walking in craftinesse , but by manifestation of the truth , commending himself unto every mans conscience in the sight of God. Behaving himself as a steward of the mysteries of God. Not seeking so much his own profit , as the profit of many , that they may be saved , that after he hath preached unto others , he himself may not become a cast-away . 2. For his Doctrine , that he may study to approve himself unto God , a workman that needeth not to be ashamed ; rightly dividing the Word of truth . That he may preach the Word , being instant in season and out of season , reprove , rebuke , exhort , with all long-suffering and Doctrine ; with meeknesse instructing those that oppose themselves , if God peradventure will give them repentance , to the acknowledgement of the truth . Feeding the flock of God , not by constraint , but willingly ; Not for filthy lucre , but of a ready minde : That he may speak as the Oracles of God : That his doctrine may be in demonstration of the spirit , and of power ; with uncorruptnesse , gravity , sincerity , not as pleasing men but God , who tryeth the hearts . The People or hearers may be hereby directed to pray for a greater love and esteem of his Word , as being the Ordinance of his infinite wisdome , which he can make effectual for the Conversion and salvation of souls . Considering that the fashion of this world passeth away . Pleasures shall die and vanish , Honours shall be laid in the dust , gold and silver shall rust and canker , but the word of God abideth for ever ; This alone is able to make us wise unto salvation , and to save our soules , being that word by which we shall be judged at the last day . That therefore we may value it above gold and silver , finding a relish in it sweeter then the honey and the honey-comb . That we may alwayes love the beauty of his house , and the place where his honour dwelleth ; To publish with the voice of Thanksgiving , and to tell of all his wondrous works . This one thing have I desired of the Lord , that will I seek after , that I may dwell in the house of the Lord all the dayes of my life ; to behold the beauty of the Lord , and to enquire in his Temple . Strength and beauty are in his Sanctuary . That we may have a greater care to know and practise his will : As new borne babes desiring the sincere milk of the Word , to grow thereby . That he would teach us so to prize and improve the present liberty and Sun-shine of the Gospel , that we may be carefull in this our day , to lay up for our selves a good foundation against the evil time . That we may approach unto this Ordinance with such reverent and prepared affections , as may become his more especial presence amongst us ; Considering our feet , when we draw neer before him ; that he would over-awe our spirits with an holy fear and reverence in the apprehension of his presence , and beholding of us , who is a God of infinite holinesse , and glorious Majesty ; that we may bow down our souls with a willing subjection unto every sacred truth ; That he would subdue the pride of our hearts , Cast down every imagination that exalteth it selfe against him , and bring into subjection every thought , unto the obedience of Christ : and because the Word of it selfe is but a dead letter , and it is not in the power of any outward means , the wisdome or preparation of weak sinful man , to subdue the power of sin , the Kingdome of Satan , or to create men in Christ Jesus unto good works : that therefore he would be pleased to accompany the outward means , by the inward efficacy and operation of his Spirit . Man can speak only unto the ear , but he can speak unto the heart , and 't is as easie for him to make us good , as to bid us be so ; and he hath promised to meet such as desire to wait upon him , and to remember him in his wayes : That he would remove from our understandings the veile of ignorance and infidelity , whereby we are made incapable of spiritual truths ; that he would take from our affections that natural pravity and malice , whereby we are made enemies to spiritual notions , that we may receive the truth , not only in the light , but in the love of it ; not with-holding any truth in unrighteousnesse : That he would strengthen us against all temptations of Satan , cares of the world , hardnesse of our own hearts , or what ever may hinder our profitable and saving hearing : That he would take from us all irreverence , distraction , prejudice , dulnesse in hearing of his Word ; and because it must redound either to the glory of his justice in our farther hardening , and final condemnation ; or to the glory of his mercy , in our conversion and salvation ; that he would therefore sanctifie it to our good , that as the rain cometh down from heaven , and returneth not thither , but watereth the earth , and maketh it fruitful , so the Word that goeth out of his mouth may not return unto him void , but accomplish his good pleasure , and prosper in that to which it is sent : That it may be unto us sharp as a two-edged sword , to the dividing asunder of the soul and spirit , the joynts and marrow , discovering the very thoughts and intentions of the heart . And because Paul may plant , and Apollos may water , but he only can give the increase ; That therefore he would be pleased to give a blessing and successe to his own Ordinance : That his Word may be unto us a word of power , converting the soul , and making wise the simple ; that he would give unto us hearing ears and understanding hearts , that we may believe and be saved : That he would write his laws in our inward parts : That he would open our eyes to behold the wondrous things of his law : Incline our hearts , to affect , direct our steps , that we may walke in the paths of his precepts . Shew us thy wayes , O Lord , and teach us thy paths ; lead us in thy truth , and guide us , for thou art the God of our salvation . Teach us thy wayes , O Lord , and we will walke in thy truth , unite our hearts to fear thy name . Shew us the way that we should walk in , for we lift up our souls unto thee ; Teach us to do thy will , for thou art our God. Let thy good Spirit lead us into the land of uprightnesse . That we may behave our selves with humility , attention , alacrity , laying down all high thoughts , fleshly reasonings , stubborne resolutions , being ready to receive with meeknesse the ingraffed word , which is able to save our souls . That we may enjoy communion with him in his Ordinances , that he would fill us with all joy and peace in believing ; That he would sanctifie our judgements , affections , memories , that we may apprehend and believe , and affect and retain those sacred truths that shall be delivered . That he would inlighten our mindes , open our hearts , soften our consciences , compose our thoughts to attend unto his Word with meeknesse and faith , receiving it into good and honest hearts , with full purpose to walk answerably to it in our conversations . That Christ may be formed in us , that our hearts may be established in every good word and way . That our meeting together may prove for the better , and not for the worse . That we may after the hearing of it , digest and settle it in our mindes , by prayer , meditation , conference , practice : Expressing the power of it in our lives , in all well-pleasing conversation , and godlinesse : Having our fruit unto holinesse , that our ends may be everlasting life . That he would prosper unto us the precious seed sown amongst us , that neither the fowls of the aire devoure it , nor the thornes choak it , but that it may sinke down into our hearts , and spring up in our conversations , bringing forth in us the fruit of repentance and amendment of life ; that it may be effectual for the subduing of our sins , the strengthning of our graces : Transforming us daily into his Image , from glory to glory . That we may lead our lives , in some measure answerably to the knowledge and means we have had , as considering that to whom much is given , of them much will be required : That we may not receive his grace in vain : Not being forgetful hearers , but doers of the word . That we may be able to say by experience , It is good for us to be here , and to wait upon God in his Ordinances : That we may grow in grace , and in the knowledge of our Lord and Saviour Jesus Christ. That he would lead us forward to perfection , guiding us by his grace , and after bringing us to his glory ; that in this life beholding his face in righteousnesse , when we awake up in the resurrection , we may be fully satisfied with his Image . 3. Under this Commandment likewise , are comprehended the duties that concern our reverent esteem and use of the Sacraments . 1. For that of Baptisme . That we may be truly sensible of the free mercy of God , in making a gracious Covenant to us and our posterity , and condescending so far unto our humane frailties , as to afford us outward & visible signes and seals of this Covenant , to present that to our senses , which ought to be apprehended by our faith . That we may more frequently consider , and esteem of this singular prerogative , of our being actually admitted into his family , and having his name put upon us . That therefore we may resign up our selves wholly unto his good pleasure , chusing him to be our Governour , and our portion for ever ; that we may be more careful in observing that solemne Covenant , which our Baptisme did engage us unto . To forsake the Devill and all his works , the vanities and lusts of the world , and to continue faithfull in our service to him ; That this Ordinance may not be unto us onely an outward washing away of the filth of the flesh , but the laver of regeneration , working in us a good conscience towards God ; and may effctually seal unto us our adoption , remission of sins , and eternall life ; with all those promises that are contained in the Covenant of Grace ; that as we are received into the bosome of the visible Church , and distinguished from those that are without , so we may labour to walk as becomes this relation , that the body of sin may be destroyed in us , and his Image may be renued in us daily : That we may serve him in holinesse and righteousnesse all the dayes of our lives , 2. For the Lords Supper : That he would continue unto us our liberty unto that precious Ordinance , raising our hearts to an higher esteem and love of it ; Quickening us to a more frequent attendance upon him in it , with fervency and delight : That he would prepare us for it , assist us in it , and make it effectual to us afterwards . That he would furnish us with all those graces which may make us worthy Communicants at his holy Table : Affecting our hearts with an holy awe and reverence , upon our neer approaching unto him in this solemn Ordinance , left we should be found amongst the guests at his Table , without having the wedding garment ; That we may after a more special manner stirre up in our selves the graces of his holy Spirit , impartially examining the condition of our own hearts , how we stand to him in regard of knowledge , repentance , faith ; to men , in respect of our love and chariity , that we may renew our Covenant with him , by fresh resolutions of strict and circumspect walking , and that he would make good his Covenant with us in taking from us the guilt and power of our sins , and in giving unto us a new nature , with all those other priviledges that were purchased for us by the death of Christ , which is herein represented . At the receiving of this Sacrament , that he would inable us to behave our selves with reverence and true devotion ; to use it as a sacrifice of praise unto him , a memorial of Christs death for us , and a means to confirme our faith in him . That as we do by our senses receive the common element of bread and wine to our corporal nourishment , so we may by our faith receive the body and blood of Christ to our spititual nourishment , that he may live in us , and we in him ; that this may renew in our thoughts , the remembrance of Christs Death and Passion for us , and our own duty of love and obedience to him ; that it may be a means to weaken our corruptions , to strengthen our graces , to renew us in the spirit of our mindes , according to the Image of him that created us . That we may afterwards labour to feel the benefit of it in our lives , and conscionably to perform all those good resolutions , which in the time of our preparation we have purposed and promised . That we may be careful to examine our improvement by it in respect of growth in grace , power against corruption , comfort and inlargement of heart , labouring to walk worthy of the grace of God herein profered and represented , as becomes those who have received so great pledges of salvation . CHAP. XX. Of the duties required in the third and fourth Commandment . THe third Commandment does enjoyn the sanctifying of Gods Name . By this we are directed to pray that he would enable us to bear a reverent and high esteem unto all his glorious Titles and Attributes ; his holy Word , the Religion we professe , his mighty works . That we may fear that glorious and fearful name the Lord our God , that we may sanctifie the Lord God in our hearts ; being more careful to observe and meditate upon his holy Attributes and Titles , more solemn and reverent in mentioning his names and word upon every good occasion . That we may be more conscionable in observing all those good promises and resolutions which we have made . That we may walk worthy of that vocation wherwith we are called , labouring by an holy life to adorn our profession , and bring glory to his name . That we may be blamelesse and harmlesse , the sons of God , without rebuke , in the midst of a crooked and perverse generation , amongst whom we may shine as lights in the world : That he would make our light so to shine before men , that they seeing our good works may glorifie our Father who is in Heaven . That we may never grieve the hearts , or shame the faces of true Professors . That we may walk honestly to those that are without , behaving our selves so warily , that we may never occasion his name to be blasphemed . That with well-doing we may put to silence the ignorance of foolish men . That they may be ashamed who speak evil of us , and falsly accuse our good conversation . That we may be more ready to observe , and extoll his great power , wisdome , goodnesse , so evident , both in his making and governing of the world ; His various , and manifold works , that are done in wisdome ; More especially those particular passages of his providence , which concern our selves ; That we may understand the loving kindnesse of the Lord : O Lord , how great are thy works ? and thy thoughts are very deep ; a brutish man knoweth not , neither doth a fool understand this . The fourth Commandment does enjoyn us to remember , and to sanctifie the Sabbath Ordinary . Extraordinary . So that from hence we are taught to pray , that God would teach us to esteem of the Sabbath , as an holy honourable day , set apart from common use , consecrated to his peculiar worship and service ; that we may call it a delight , finding a great pleasure and sweetnesse in those sacred duties that belong unto it . That they may not seem tedious and irksome unto us ; especially since we all professe to wish , and hope for such a blessed Eternity hereafter , as shall be nothing else but Sabbath . That we may always remember to fit our selves for the sanctifying of this day , by laying aside all secular businesses and diversions , endeavouring by Prayer and Meditation to put our hearts into such an holy frame , as is required of those that desire to wait upon him in his Ordinances . That he would be graciously present with all those assemblies of his Saints , which do on that day meet together for his worship and service , in any part of the Christian world : That he would be pleased to assist and direct his Ministers , that they may deliver his Word with plainnesse , and power , to the capacity of the weakest , and conviction of the wisest ; That the people may receive it with meeknesse and faith , that so it may accomplish that good work for which it is sent ; and mightily prevaile to the casting down the strong holds of sin , the edifying of his Church , and the making up the number of his Elect. That he would more especially direct and assist the Minister unto whose charge we belong , to speak unto our consciences , giving unto him the tongue of the learned , that he may know how to speak a word in season to him that is weary . Being carefull to feed the flock , strengthening the diseased , healing that which is sick , binding up the broken , seeking that which is driven away , and lost . That he would give unto us Pastours after his own heart , who may feed us with knowledge and understanding ; and that the work of the Lord may prosper in their hands . That he would remove from us all irreverence , distraction , dulnesse , prejudice in hearing of his Word : That he would enlighten our mindes , quicken our affections , and strengthen our memories for the receiving , and retaining of it . That we may be careful of all those publick and private duties , which concerne the sanctification of this day , both in respect of our selves , and those comitted to our charge . Not doing after our own wayes , nor finding our own pleasures , nor speaking our own words : But may consecrate our whole selves , both souls ▪ bodies and services to his more especial Worship ; spending the whole day with chearfulnesse in the duties of Religion , necessity and mercy . And so for extraordinary Sabbaths Festivals . Fasts . 1. For occasional Festivals , the solemne times of Joy and Thanksgiving ; That we may be careful to keep such times holy unto the Lord ; not resting our selves in external jollity , and freedome , but may seriously ponder the mercies which we celebrate , endeavouring to have our hearts affected and inlarged with love and gratitude : That our mouths may be filled with his praise ; that by our experience of his goodnesse , we may learn to depend upon him , and to be more confident in him , in all future exigences , exciting others unto this duty . O magnifie the Lord with me , and let us exalt his Name together . Endeavouring to expresse our thankfulnesse to him , by our readinesse to relieve and supply his poor members : Sending portions to those that have nothing ; that we may make the joy of the Lord to be our strength . 2. For dayes of Fasting , which are stiled Sabbaths in Scripture ; that we may not neglect this duty , when we have any extraordinary call unto it ; that we may not satisfie our selves in the outward observance of it , but may be most careful of the inward duties , Renting of the heart , afflicting of the soul ; Abhorring our selves , and repenting in dust and ashes : Remembring our evil wayes and doings which were not good , and loathing our selves for them : Being ashamed of our former works of darknesse : Renuing our Covenants with God ; expressing a readinesse and zeale in the works of mercy and righteousnesse ; loosing the bands of wickednesse , undoing the heavy burdens . CHAP. XXI . What we are directed to pray for in the second Table . THe second Table does enjoin us to love our neighbours as our selves , that is . 1. We should not wish any evil more to others , then to our selves ▪ 2. We should desire , ( and as much as we can ) endeavour all good Natural , Spiritual , for others , as we ought for our selves . So that by this we are directed to pray , that we may be kindely affectioned one to another , with brotherly love , without dissimulation ; Not in word onely , and tongue ; but in deed , and truth ; Loving each other with a pure heart fervently ; That our love may continue and increase , abounding more and more towards one another , and towards all men ; in knowledge and in all judgement : As we have opportunity , doing good unto all men , but especially to the houshold of Faith. That we may love our enemies and blesse them that curse us , and pray for them that despitefully vse us , and persecute us ; Considering one another , to provoke unto love , and good workes . The fifth Commandment does injoyn the duties which concern the degrees and relations amongst men , whether Superiours . Inferiours . By this we may learn to pray for all those graces and abilities , whereby we may be fitted for the filling up of our several relations ; that we may be careful to acknowledge and observe that order which God hath appointed amongst men , and to demean our selves towards them , according to their places and degrees ; Gravely and modestly towards our Inferiours ; Reverently and dutifully to our Superiours ; Humbly and thankfully to our Benefactours ; Being kindly affectioned towards our Equals ; in honour preferring one another . More particularly , we may hence learn to pray for those graces which concerne the relation of Parents ; That they may be carefull in providing for the wel-fare of their childrens souls and bodies . Teaching of them diligently , admonishing , and correcting of them seasonably , bringing them up in the nurture and admonition of the Lord. Children ; That they may love , honour , and fear their Parents , obeying them in all things ; striving upon all occasions to expresse their thankfulnesse to them . Husbands ; That they may love their wives as themselves ; Not being bitter unto them ; Giving honour to them as to the weaker vessels , and as being heires together of the grace of life ; Bearing with their infirmities , providing for them , protecting of them , delighting in them , behaving themselves with much prudence and tendernesse towards them . Wives ; That they may help , reverence , and be in subjection to their husbands ; labouring chiefly to be adorned with a meek and quiet spirit ; continuing in faith , and charity , and holinesse , with sobriety ; Being careful , and helpful in all those familie-duties , that concerne their relations , studying to be content , in the midst of all marriage-cares , and troubles . Masters ; That they may behave themselves prudently , justly , gently to their servants , as considering that they also have a Master in Heaven . Servants ; That they may be subject to their Masters with all fear , not only when they are good and gentle , but when they are froward ; Not with eye-service as men-pleasers , but willingly , and from the heart , shewing all good fidelity . Ancient ; That they may be found in the way of righteousnesse . Being sober , grave , temperate , sound in the faith , in Charity , and Patience ; that so they may behave themselves worthy of that crown of old Age , and the honour due unto it . Younger ; That they may be sober-minded , reverencing the aged as Fathers ; being ready to be taught by their wisdome , experience , and to follow their good Counsels . Examples . Superiours in Gifts ; That they may acknowledge all their abilities to be the free gifts of God , being willing to improve them unto his glory and the good of their inferiours . Not despising those below them , bearing with the infirmities of the weak ; using their liberty for edification , and not for offence . Inferiours in Gifts ; That they may acknowledge every gift of God in those above them , not either judging , envying , or flattering , but truly reverencing and esteeming them for it . Magistrates ; That they may be upright , and conscionable in the establishment of justice , and peace , and Religion ; Behaving themselves as Gods Vicegerents ; Remembring that those who rule over men must be just , ruling in the fear of God ; using their power for the encouragement of those that do well , and the terror of evill doers . Having respect to the faithfull in the land , and those that walk in a perfect way . Being severe towards deceitful and wicked doers ; being diligent in the discharge of their places with piety , wisdome , courage , clemency , &c. that those under them may lead a peaceable and quiet life , in all godlinesse and honesty . Subjects ; That they may be endowed with humble and peaceable affections ; Obeying them that have the rule over them : Submitting unto the higher powers out of Conscience , as being ordained of God. Teachers ; That they may be careful , and conscionable , both in their examples , and counsels ; watching for the souls of those who are committed to their charge , that they may give an account with joy , and not with grief . Learners ; That they may esteem highly of their Teachers in love , for their works sake ; improving all opportunities of benefiting by them . The sixth Commandment does enjoyn all those duties which concerne the health and well-fare of our Neighbours , and our own Bodies , Soules , and consequently the graces of friendship , mercy , peaceablenesse , meeknesse , temperance , &c. By this we are directed to pray That we may be restrained from all acts of violence , either on our selves or others ; avoiding the company of angry , contentious persons . That God would give unto us milde , and peaceable spirits , that we may be slow to anger , putting on bowels of mercy , kindnesse humblenesse , of minde , meeknesse and long-suffering , forbearing one another , and forgiving one another , even as God for Christs sake , hath forgiven us . That we may be careful in observing the duties of mutual friendship and peace ; more milde and courteous in our behaviour ; putting away all bitternesse , and wrath , and anger , and clamor , and evil speaking . That as farre as it is possible , and as much as in us lies , we may have peace with all men . That we may have a mutual sense , and compassion of one anothers conditions , as being fellow-members of the same body , rejoycing with them that rejoyce , and weeping with them that weep ; bearing one anothers burdens : Relieving the needy , visiting the sick , delivering the oppressed ; being innocent , and helpful towards all . That we may be wary , and inoffensive in our carriages , not wronging the soules of others , but endeavouring as much as we can , to promote their spiritual well-farre , by following the things whereby we may edifie one another . Instructing the ignorant , reproving offenders , comforting the weak , quickening , and incouraging the backward . That we may be careful to preserve our own bodily health , by wise preventing , and avoiding of dangers . Being sober in our diet , moderate in our care and passions , temperate in our recreations , chearful in our businesse . That we may be diligent in working out our own salvations , and providing for the wel-fare of our souls , against that time , when all earthly contentments shall vanish away . The seventh Commandment does concerne the duty of chastity in the Kindes Meanes Signes of it , and that both in respect of our selves , and others . By this we may learne to pray , that God would enable us to possesse our vessels in sanctification and honour ; that we may not sin against our own bodies , but may keep them undefiled , as being Members of Christ , and Temples of the holy Ghost ; mortifying our members which are upon the earth , fornication , uncleannesse , inordinate affection , evil concupiscence . That we may be pure , and chaste in all the thoughts of our hearts ; abstaining from fleshly lusts , which fight against the soul. That we may make a strict Covenant with our eyes , lest they should insnare us , by beholding vanity , that we may set a watch before our mouths and ears , that no filthy communication do proceed from us , or enter into us ; that we may be watchful , and sober in our conversations ; avoiding idlenesse , intemperance , evil company , and all other such occasions , whereby we may be tempted to this sin ; Keeping under our bodies , and bringing them into subjection . That we may endeavour , according to our several opportunities , to promote this grace of chastity in others , by our prayers , counsels , examples . The eighth Commandment does enjoyn those duties which concerne our owne , or our neighbours outward estate : Referring to justice , diligence in our callings , frugality , liberality , Almes , Hospitality , Restitution . By this we are taught to pray , that we may not wrong or defraud our brethren , by any outward act of oppression , injustice , or deceit . That our hearts may not be troubled with any sollicitous , or carking cares ; that our conversation may be without covetousnesse , being content with such things as we have , trusting in his promise ; that he will never leave us , nor forsake us ; that they who seek the Lord shall lack nothing that is good : Remembring how he hath commanded us to cast all our care upon him , and how he provides for the fowles of the aire , and the beasts of the field ; and that in our greatest discontents , we are in much better condition for the world , then many of his blessed Saints and Martyrs , who were forced to wander up and down in sheep-skins , and goat-skins ; and that we enjoy more then our blessed Saviour himself did , who though he were Lord of the world , yet had not whereon to rest his head . That he would teach us how to abound , and to want , and in all estates to be content : That he would moderate our desires to these earthly things ; that we may not too much love the world , nor the things of the world ; that we may covet earnestly the best things , seeking first the Kingdome of God , and the righteousnesse thereof ; expecting other matters as additions thereunto : To esteem godlinesse for the greatest gain , and as for these outward things , not to desire any abundance of them ; but if we have food and rayment , to be therewith contented . That we may be just and upright in the wayes of getting wealth ; that we may not go beyond , or defraud any one , as knowing that the Lord is the revenger of all such ; being diligent in our callings , working with our own hands the thing which is good , that we may be able to give to them that need : Being consciencious in repaying that we owe , in making restitution of that wherein we have wronged any one . That he would give us hearts to use , and enjoy the estates which we possesse ; Power to eat thereof , and to take our portion , and to rejoyce in our labour . That we may be wise and faithful in laying out the talents committed to our trust : Not lavishing of them by any idle and vaine expences , as knowing that we are but stewards of our estates , being to give an account of them to our Lord and Master : Not niggardly and sparing towards any work of charity : Not trusting in uncertaine riches , but in the living God ; that we may do good , be rich in good works ; ready to distribute willing to communicate ; laying up in store for our selves a good foundation against the time to come , that we may lay hold on eternal life : Making our selves friends of unrighteous Mammon , which may hereafter receive us into everlasting habitations : Laying up for our selves treasures in heaven ; Considering that he who soweth sparingly , shall reap sparingly ; and he who soweth bountifully , shall reap bountifully . The ninth Commandment does referre to duties which concerne our Neighbours , or our own reputations . From this we may learne to pray that we may be tender and charitable , in upholding the credit of others : willing to speak , and hear , and judge the best of them : Covering their infirmities in love . Not back-biting with our tongues , nor taking up a reproach against our Neighbours . Not speaking evil of any one , but being gentle , shewing all meeknesse to all men . That we may not be willing to listen unto , and hearken after any rumour , which tends to the defamation of our Neighbour , but may rather rejoyce in their good report : Disliking all flatterers ▪ Tale-bearers and such other persons , as do usually raise , and spread ill rumours . That we may not be pragmatical , or censorious in the affaires of others , where we are not concerned : But may study to be quiet , and to do our own businesse ; being careful to pull the beam out of our own eyes , before we find fault with the mote in others : Doing nothing through strife , or vain-glory , but in lowlinesse of minde , each one esteeming of others , better then of himself . That we may be lowly in our own eyes ; Not thinking of our selves more highly then we ought to think ; that we may be careful by all good means to advance our own reputations ; Valuing a good name above great riches ; labouring to be such as we would seem to be , walking circumspectly , not as fools , but as wise , approving our selves unto him who trieth the hearts : Avoiding all appearances of evill , and following matters of good report . The tenth Commandment does require a sincere , and upright heart , to our selves , and our Neighbours . By this we are directed to pray , that God would cleanse our souls from that evill concupiscence so natural unto them , endowing us with a sincere inclination to all the duties of charity . That he would make us more watchfull over our own senses , and hearts , in keeping out and extinguishing all those evill fancies and imaginations , which may arise within us . And to this purpose , that he would bestow upon us the whole Armour of God , whereby we may cast down all fleshly reasonings , and imaginations , and bring into subjection every thought unto the obedience of himself . That we may make a Covenant with our thoughts , not to please our selves in the speculation of any sins , not to think of them without soathing and detestation ; That we may never make provision for the flesh , to fulfill the lusts thereof , that our hearts may be dis-ingaged from the world . That he would give unto us the Spirit of wisdome to discern in what things we are most obnoxious to temptation , and to be most vigilant over our hearts in respect of those particulars : That we may keep our hearts with all diligence . That we may never envy our neighbours well-being ; nor rejoyce at his sufferings . CHAP. XXII . Of the graces that are more particularly required in the Gospel . NExt to the Precepts of the Law , we are to consider the duties which the Gospel does require of us , namely that we should repent and believe ; That we should be careful to perform , to continue , and increase in all those particular duties and graces , which are comprehended under these two general heads . So that from hence we are directed to pray 1. For Repentance ; That since God hath in love to our souls , vouchsafed unto us in his Gospel this Priviledge of repentance , which the Covenant of Works did not admit of , that he would also give us hearts for it , granting us repentance unto life ; That he would convince us of the danger and folly and pollution of our sins , enabling us to mourn over them , bestowing upon us broken and contrite spirits : Dissolving our stony hearts into that godly sorrow which worketh repentance to salvation , not to be repented of . That we may search and try our wayes , and turn unto the Lord : Bringing forth fruits meet for repentance : Labouring to draw nigh unto God , by cleansing our hands and purifying our hearts . 2. For faith ; that God would discover to us the great need of a Saviour , and since he hath set forth his Son to be a Propitiation through faith in his blood ; and hath made him the authour of eternal salvation to all that obey him : That he would win over our souls to an earnest endeavour of acquaintance with him , and high esteem of him . That God , who commanded the light to shine out of darknesse , would shine into our hearts , to give us the light of the knowledge of the glory of God in the face of Jesus Christ ; That he would make us more especially inquisitive after the saving , experimental knowledge of him , in whom are laid up the treasures of wisdome and knowledge , whom to know is perfect wisdome and eternal life . That he would count us worthy of his holy calling , and fulfill in us all the good pleasure of his goodnesse , and the work of faith with power , that the name of the Lord Jesus Christ may be glorified in us , and we in him . That Christ may dwell in our hearts by faith , that we being rooted and grounded in love , may be able to comprehend with all Saints , what is the breadth , and length , and depth , and height , and to know the love of Christ , which passeth knowledge , that we may be filled with all the fulnesse of God. That we may truly value the exceeding riches of his grace in his kindnesse towards us through Christ Jesus : Glorying in his Gospel , as being the power of God to salvation : Counting all things but losse and dung for the excellency of the knowledge of Christ Jesus ; that we may win him and he found in him , not having our own righteousnesse , which is of the Law , but that which is through the faith of Christ. That in all estates and conditions we may learn to live by faith . 1. In regard of our temporal life , with all the various uncertainties of it , whether Prosperity , that by this grace of faith we may keep our hearts in an holy frame of humility , meeknesse , dis-ingagement from the world , and all outward confidences ; or Adversity , wherein this grace may serve to sweeten our afflictions , to support us under them , teaching us to profit by them , to bear them meekly , to triumph over them ; assuring the heart that nothing befals us but by the disposal of Gods Providence , who is infinitely wise , and merciful , and faithfull . 2. In regard of Spiritual life , both for our Justification , that we may not expect it from our own services or graces . Not having our own righteousnesse , but that which is through the faith of Christ , the righteousnesse which is of God by faith . And so for the life of Sanctification , that we may not live unto our selves , but unto him who died for us , and rose again . That our conversation may be as becometh the Gospel of Christ , standing fast in one spirit with one minde , striving together for the faith of the Gospel . Alwayes remembring that we are not our own , but bought with a price , and therefore should make it our businesse to glorifie Christ with our bodies and spirits , which are his . That he would work in us such a lively faith , as may make us rich in good works , that we may demean our selves , as becomes our professed subjection to the Gospel of Christ ; walking worthy of that vocation wherewith we are called , as becomes children of the light : Being holy in all manner of conversation : Putting on the Lord Jesus Christ : Exercising our selves unto godlinesse : Walking uprightly , according to the truth of the Gospel : Diligently following every good work : Shewing out of a good conversation our works with meeknesse and wisdome : That we may adorne the doctrine of God our Saviour in all things ; Considering that we are created in Christ Jesus unto good works , that we should walk in them : Having our conversation in heaven , walking worthy of the Lord unto all pleasing , being fruitfull in all good works . That every one of us who professeth the name of Christ , may depart from iniquity : Because for this reason was the Gospel preached to those that are dead in sin , that they might live according to God in the Spirit . That we may give all diligence to adde to our faith , vertue ; and to vertue , knowledge ; and to knowledge , temperance ; and to temperance , patience ; and to patience , godlinesse ; and to godlinesse , brotherly kindnesse , and to brotherly kindnesse , charity ; that these things being in us , and abounding , we may not be barren and unfruitful in the knowledge of our Lord Jesus Christ , but may hereby clear up unto our selves the evidences of our calling and election . That we may deny all ungodlinesse and worldly lusts , living soberly , righteously and godly in this present world , looking for that blessed hope , and that glorious appearing of the great God and our Saviour Jesus Christ , who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works : Considering that he shall be revealed from heaven with his mighty Angels in flaming fire , to take vengeance on those that obey not his Gospel , who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power , when he shall come to be glorified in his Saints , and to be admired of all them that believe in that day : For if he that despised Moses law , died without mercy , under two or three witnesses ; of how much sorer punishment shall he be thought worthy , who hath trodden under foot the Son of God , and hath counted the blood of the Covenant an unholy thing , and hath done despight to the Spirit of grace ? That the God of all grace , who hath called us into his eternal glory , by Christ Jesus , would make us perfect , stablish , strengthen , settle us . That we may continue in the faith , grounded and setled , and not be moved away from the hope of the Gospel , being rooted , and built up , and stablished in the faith : Laying aside every weight , and the sin that doth so easily beset us , and running with patience the race that is set before us : Holding fast our profession without wavering ; that we may abide in Christ , and his words may abide in us : Continuing in the things which we have learned . Being faithful unto the death , that then he may bestow upon us a crown of life . That the Word of Christ may dwell in us richly , in all wisdome : That we may grow in grace , and in the knowledge of our Lord and Saviour Jesus Christ : Being filled with the fruits of righteousnesse , which are by Jesus Christ , unto the glory and praise of God : That we may be strong in the grace that is in Christ Jesus . That having fought a good fight , and finished our course , and kept the faith , we may receive that crown of righteousnesse , which at the last day , the Lord , the righteous Judge will bestow upon all those that love his appearing : That he would carry us on , through faith unto salvation . And because , when we have reckoned all the duties we can , we shall leave out many particulars , therefore for the supply of those which we cannot specifie , we may use some general forme answerable to that exhortation of the Apostle , that whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , if there be any vertue , and if there be any praise , that we may think of , and do these things . Being blamelesse , and harmelesse , the sons of God without rebuke in the midst of a crooked and perverse nation , among whom we may shine as lights in the world . CHAP. XXIII . Of petitioning for temporal good things , Provision and Protection . NExt to spiritual good things , we are permitted to pray for those matters which concerne our Temporal well-fare , answerable to tha● Petition in the Lords Prayer , Give us this day our daily bread ; under the expression of daily bread , we are to understand all those particulars that are either necessary or convenient for our natural life in respect Both of Provision for us in our Soules . Bodies . Callings . Names . Friends . Estates . Protection of us in our Soules . Bodies . Callings . Names . Friends . Estates . 1. For our Souls ; that God would be pleased to blesse and continue to us the use of our wits and memories , that he would give us power to enjoy these temporal blessings ; filling us with gladnesse of heart , with peace and serenity of mind , expelling from us all unnecessary cares , earthly sorrows , unprofitable dejections . 2. For our Bodies ; that he would continue to us our health and strength , the free use of our senses and limbs , supplying , directing , blessing us in the use of all such means as shall conduce to our preservation and well-being . 3. For our Callings ; that he would furnish us with wisdome and abilities suitable to our several vocations , making us diligent and industrious in them , whereby we may be enabled in our places to promote his glory , and to be instrumental for the good of others . Being just towards all men , and ready to serve one another in love ; and because without his blessing it will be in vain for us to rise up early , and to sit up late , and to eat the bread of carefulnesse ; Therefore we should likewise pray that he would blesse our endeavours , and all that we set our hands unto : Prospering the work of our hands upon us . 4. For our Names ; that he would take care of our reputations , restraining others from reproaching and slandring of us , and restraining us from scandalous sinnes ; and appearances of evil ; that he would teach us to behave our selves so wisely and circumspectly , that we may bring credit to our persons and professions , growing in favour both with God and man. That he would deliver us from those , whose teeth are speares and arrowes , and their tongues a sharp sword . 5. For our Friends ; that he would raise up for us such as may be kindly affectioned to us , blessing us in all our neere relations , kindred , families , friends , neighbours , acquaintance , continuing to us the help and comfort that we have by them . 6. For our Estates ; in respect . 1. Of Liberty , that he would still preserve us in our wonted freedome , from bondage , captivity , imprisonment . 2. That he would be pleased to restore and continue that precious blessing of Peace , both in our Nations , Towns , Families , Conversations . 3. That he would make us Plenteous in the fruit of our ground , and in the increase of our cattel ; Crowning the yeare with his goodnesse , opening to us his good treasures , the heavens ; Putting a force and efficacy into their influences , and fruitfulnesse into the earth , that it may yeeld us the staffe of bread , to strengthen our hearts . That he would alwayes supply us with food convenient for us ; so much as may with sobriety serve to conveigh us through this earthly Pilgrimage . In brief , that he would be pleased to blesse unto us the things we have , and bestow upon us the things we want . And as we should beseech God to provide for us , so likewise to protect us in all these respects ; more especially according to those divers seasons wherein our prayers are to be framed , whether for the Day , or Night : For the Day is his , the Night also is his , he hath prepared the light , and the Sun ; They continue still according to his Ordinances , for all things serve him . 'T is he that turneth darknesse into light , and renues the face of the earth . 1. For our morning addresses , O God thou art my God , early will I seek thee , my soul thirsteth for thee , my flesh also longeth after thee ; we should herein petition for his protection of us the day following , that he would watch over us for good , by his fatherly providence ; and defend us from all those sins and dangers to which we are exposed , that we may not be insnared by any of those temptations which we shall meet with : That he would give his Angels charge over us , to keep us in all our wayes . That he would be pleased , so far to afford us his assistance and direction , that we may glorifie his name , both in our Thoughts , Words , & Actions ; and to this end , that he would put good meditations into our mindes , and holy desires into our hearts , truth into our inward parts : That he would set a watch before our mouths , and keep the door of our lips , that we offend not with our tongues : That no corrupt communication may proceed from us , but such as is good to the use of edifying , and may administer grace to the hearers : That amongst our other businesses and employments , we may not forget that one thing which is most necessary : But may be more especially careful about all such matters as may prepare us for our appearance before him , and farther us in that reckoning which we are to make at the great day of accounts . That we may walk circumspectly , not as fools , but as wise . Considering that God is about our paths , and is acquainted with all our wayes ; Every thing being naked and open unto the eyes of that dreadful Majesty , before whom all the world must be judged at the last day . That we may redeem the time , because the dayes are evill ; improving the present opportunity of our health , peace and prosperity , unto the best advantage of our spiritual wel-being . In this our day considering the things that belong unto our peace . That we may be wise and modest in our carriages , humble and moderate in our passions , temperate and sober in our diet , diligent and cheerful in our businesse . That he would give us successe in all our honest undertakings , making us wise and prosperous 〈◊〉 them . That the glorious Majesty of the Lord our 〈◊〉 may be upon us , prospering the work of our hand , 〈◊〉 Abrahams servant , O Lord my God , I beseech 〈◊〉 send me good speed this day , and shew kindnes unto me , &c. It is he alone , that must work all our works 〈◊〉 us , and for us : The way of man being not in himself , neither is it in him that walketh to direct his steps ; that he would therefore lead us in the way that we should go ; teaching us to make straight paths to our feet , and the rather because we are now fallen under a crooked and perverse generation ; that he would counsel and guide us in all our doubts and difficulties . That he would enable us every day to poceed somewhat forward in our spiritual growth , to get the mastery over our own evil hearts and affections : To renue and practise all those holy purposes and resolutions which we have formerly made , that proceeding from grace to grace , we may at length come to be perfect in Christ Jesus . 2. In our evening prayers we should likewise petition him for his particular protection over us the night following . Because he hath commanded his loving kind●esse in the d●y time , therefore in the night shall our song be with him , and our prayer unto the Go● of our life . It is the frailty of our natures to need a continual reparation of our strength by sleep . But God is the Keeper of Israel , who neither slumbreth nor sleepeth , and therefore we should beseech him that he would wake for us , watch over us for good . Commanding his Angels to incamp round about us , that we may not be afraid of any terrors by night , but may lie down in peace , and sleep , and that he would make us to dwell in safety : That he who gives his beloved sleep , would refresh us with quiet rest : That we may hear of his loving kindness betimes in the morning , for in him is our trust That in the time of our waking he would fill our souls with the meditations of himself , that he would teach us to commune with our own hearts upon our beds , and be still : To remember his all-seeing eyes , that the darknesse hideth not from him , but the night shineth as the day , the darknes and light to him are bo●h alike . That though perhaps we have foolishly wasted the day past amongst the many other dayes of our lives which he hath alotted for our repentance and amendment ; yet that he would still be graciously pleased out of his free bouty to continue his former protection and care over us , to refresh us with sufficient rest , that therby we may be enabled to do him better service in the duties of the following day : Expressing our desires of commending our spirits and bodies into his hands who hath redeemed us , and is the Lord God of truth . That by our sleep this night we may be put in mind of our last sleep by death , of the days of darkness , which shall be many ; of that time which will shortly come , when these our bodies shall be stretched on a bed of earth ; That when a few days are come , we shall go into the place whence we shall not return : That many go well to bed and never rise again till the day of judgement : That every day which passeth over us does bring us neerer to our last day , our dissolution ; and that dreadful judgement , when we must give a strict account of all our actions , and receive an eternal doom , according to the works which we have done : That these considerations may make us walk warily , as being in continual expectation of the time of our departure : That we may labour to grow better , as we grow older ; that the neerer we come to our latter ends , the neerer we may approach to him and his glory . That if he hath determined to take us out of the world , before we have another opportunity of approaching unto him in this holy duty , that then he would be pleased to pardon our sins , and save our souls . CHAP. XXIV . Concerning Intercession , more General , both Ordinary and Occasional . NExt to praying for our selves , we should likewise be careful to intercede for others , because we are all fellow-members of one body ; And the members should have the same care one of another . These Intercessions are either General . Special . Particular . 1. General . For the whole Catholick Church Militant here on earth , dispersed over the face of the whole world : That peace and mercy may be upon the Israel of God , that he would give his Gospel a free , and an effectual passage , prospering it where it is , and sending it where it is not ; that it may be delivered from unreasonable and wicked men : That his delight may be in mount Sion : That he would grave her on the palmes of his hands , and let her walls be continually before him ; that her builders may make haste , and that he would cause her destroyers , and such as would lay her waste , to depart from her : That he would be merciful unto all his elect people , and blesse them , and cause his face to shine upon them ; that his way may be known upon earth , and his saving health among all Nations . That he would enlarge the borders of Christs Kingdom , and adde daily to the Church such as shall be saved : Enlightening those that sit in darknesse , and in the shadow of death , and guiding their feet into the way of peace . And here we may derive arguments from those many promises that are made in Scripture to this purpose that he would give unto Christ the heathen for his inheritance , and the uttermost parts of the earth for his possession . That the mountain of the Lords house shall be established on the top of the mountains , and shall be exalted above the hills , and all Nations shall flow unto it . That the whole earth shall be filled with the knowledge of the Lord , as the waters cover the Sea. That the worme Jacob shall thresh the mountains , and make the hills as chaffe : Speaking of the Kingdom of Christ under he Gospel . That all the ends of the earth should see the salvation of God. That all the Kingdomes of the world should become the Kingdomes of the Lord , and of his Christ. And to this purpose that he would afford the means that are requisit to this end ; that he would informe the ignorant , reclaim the erroneous , encourage the backward , strengthen the weak , binde up the broken , succour the tempted , comfort the sorrowful , restore the sick , deliver the prisoners , relieve the needy , break every yoke of the oppressour , and hasten the coming of his Kingdome . That he would sanctifie the several gifts distributed in the Church , for the perfecting of the Saints , for the work of the Ministery , for the edifying of the body of Christ : Till we all come in the unity of the faith and of the knowledge of the Son of God , unto a perfect man , unto the measure of the stature , of the fulnesse of Christ : From whom the whole body fitly joyned together , and compacted by that which every joynt supplyeth according to the effectual working in the measure of every part , may increase , and edifie it self in love . 2. Special Intercession may be either Ordinary . Occasional . 1. In Ordinary , or common we are to pray for the Nations uncalled , whether Jewes . Infidels . 1. For Jewes , that God would perswade Sem to dwell in the tents o● Japhet ; that he would not forget his old loving kindnesse to his first-borne , the seed of Abraham his friend ; that he would raise up the Tabernacle of David which is fallen , and close up the breaches thereof : And make Jerusalem a praise upon the whole earth : That he would do good in his good ple●sure unto Sion , and build up the walls of Jerusalem ; that he would open their eyes to see him whom they have pierced ; that the merit , and not the guilt of his blood may be upon them and their children . 2. For the uncalled Gentiles whom he hath decreed to salvation , who are without the pale of the visible Church ; that God would wisit them with the Day-spring from on high , send forth his everlasting Gospel amongst them , and bring in the fulnesse of the Gentiles ; and make us all one sheepfold , under one shepherd according to those many promises which he hath made to this purpose . Amongst the Nations that are called , we are to pray more especially for them to whom we are allied by Neighbourhood , League , Religion , &c. But chiefly for those of the houshold of faith ; the Nations and Families that call upon his Name . Let all those that put their trust in thee rejoyce , let them shout for joy , because thou defend●st them ; let them also that love thy name be joyful in thee : For thou , Lord , wilt blesse the righteous , with favou wilt thou compasse him as with a shiel● . O continue thy loving kindnesse to them that know thee , and thy righteousnesse to the upright in heart . Let all them that seek thee , rejoyce and be glad in thee , let such as love thy salvation , say continually , The Lord be magnified . Do good , O Lord , unto those that be good , and to them that be upright in their hearts & let peace be upon Israel . But above any other , we are to pray more especially for our own Nation , the land of our nativity ; to which as we have a neerer relation ▪ so ought we to have a greater affection ; That God would pardon our crying sinnes , purge out our corruptions , heal our distempers ; that he would remove the judgements under which we suffer , and prevent those which we have most justly deserved ; that he would continue to us the mercies we enjoy , and bestow upon us the blessings we want . That he would teach us to observe , and understand his meanings towards us in all his publick dispensations , that we may accordingly apply our selves to meet him in his wayes . That he would sanctifie unto us every condition , and make us wise by the example of others , that we may be willing to learn righteousnesse , when his judgements are abroad in the world : To hear his rod , and who hath appointed it ; as knowing that every judgement hath as well a noise to informe , as a blow to correct , and that if we will not amend by the sound of them upon others , we shal feel the smart of them our selves· These are some of the general heads , which ordinarily , may be insisted upon , and inlarged , in our intercessions for National mercies ; upon occasion of any extraordinary want , or judgement . We ought in a more particular manner to frame our petitions , according to the present condition of a people , in regard of any publick necessity ; but chiefly in respect of those three principal judgements , Warre , Famine , Pestilence . 1. In times of Warre , that he would take care for the interest of his own people , and cause , in the midst of all confusions : That he would behold the tears of those that are oppressed , and have no comforter ; that he would be strength to the poor , and to the needy in their distresse , a refuge from the storme , a shadow from the heat , when the blast of the terrible ones is as a storme against the wall ; That upon all the glory there may be a defence . That he would consider their troubles , and know their soules in adversity , and not shut them up in the hand of their enemies . That they may not any longer hear the sound of the Trumpet , and the alarm of Warre . That he would remove that judgment from them , and let them not fall into the hands of men , whose mercies are cruel . He can make warre to cease in all the world , breaking the bowe , and cutting the spear in sunder . And he hath promised a time when men shall beat their swords into plow-shares , and their spears into pruning-hooks , when Nation shall not lift up sword against Nation , neither shall they learn Warre any more . He is the great Peace-maker , the Prince of peace , who did finde out away hidden from ages , and generations , to reconcile the sinful world unto himselfe . He can bring light out of darknesse , and settlement out of confusion . He can with a word of his mouth rebuke , and alay the tempestuous windes and sea . He can still the raging of the seas , the noise of his waves , and the madnesse of the people . He can create peace where there is no pre-existent disposition , or preparation towards it . He can make the wrath of man turn to his praise , and when he please he can restrain it . That he would think thoughts of peace towards us , and not of evil , to give us an expected end . That he would repaire the desolations that have been hereby occasioned ; that he would sow the wast places with the seed of man and of beast ; and as he hath formerly watched over them , to pluck up and to destroy , so he would now watch over them to build & to plant . To this purpose the book of Psalmes does abound with many petitions and complaints . O let the wickednesse of the wicked come to an end , but establish thou the just . Shew thy marvellous loving kindnesse , O thou that savest by thy right hand them that put their trust in thee , from such as rise up against them . Let not those that waite on thee be ashamed . Redeem Israel , O God , out of all his troubles . O God , thou hast cast us off , thou hast been displeased , O turne thy selfe to us again . Thou hast made the land to tremble , thou hast broken it ; heal the breaches thereof , for it shaketh . Thou hast shewed thy people hard things ; thou hast made them to drink the wine of astonishment . Give us help from trouble , for vain is the help of man. Let God arise , and let his enemies be scattered ; let them also that hate him , fly before him . O deliver not the soul of the turtle unto the multitude of the wicked ; forget not the congregation of the poor for ever . O let not the oppressed return ashamed , let the poor and needy praise thy name . Arise , O God , plead thine own cause , &c. We are become a reproach to our neighbours , a scorn and derision to them that are round about us . How long , Lord , wilt thou be angry for ever ? shall thy jealousie burn like fire ? O remember not against us our former iniquities , let thy tender mercies speedily prevent us , for we are brought very low . Help us , O God of our salvation , for the glory of thy name , deliver us , and purge away our sins for thy names sake . O God , the proud are risen against me , and the assemblies of violent men have sought after my soul , and have not set thee before them . But thou , O Lord , art our God , full of compassion & gracious , long-suffering & plenteous in mercy and truth . O turne unto me , and have mercy upon me ; give thy strength unto thy servant , and save the sonne of thine handmaid . Shew me some token for good , that they which hate me may see it , and be ashamed , because thou , Lord , hast holpen me , and comforted me . Arise , O Lord , and have mercy upon Sion , for the time to favour her , yea the set time is come . 2. In times of Famine ; We should pray that our land may yield us bread without scarcenesse : That he would not send upon us the evil arrowes of famine , nor break our staffe of bread : Nor take away our corne in the time thereof , nor afflict us with cleannesse of teeth ; When men shall snatch on the right hand , and be hungry , and shall eat on the left hand , and shall not be satisfied : but every man shall eat the flesh of his own arme : When we shall pine away , and be stricken through for want of the fruits of the earth : When we shall eat bread by weight , and with care , and drink water by measure , and with astonishment : When the land shall mourne , and every one that dwelleth therein shall languish , with the beasts of the field , and the fowles of the Heaven : When the husband-man shall be ashamed , and the vine-dressers shall howle , because the harvest of the field is perished : The fig-tree shall not blossome , neither shall fruit be in the vine , the labour of the Olive shall fail , and the fields shall yield no meat ; the flock shall be cut off from the fold , and there shall be no heard in the stalls : When we shall sowe much and bring in little , when we shall eat and not have enough , drink and not be filled , cloath our selves and not be warme . That he would according to his promise , abundantly blesse our provision , and satisfie our poore with bread : That our Garners may be full and plenteous , affording all manner of store ; That he would hear the Heavens , and let them hear the Earth , and the Earth hear the Corne and the Wine and the oyle , and that they may hear his people . Now because Famine is usually occasioned , either by immoderate raine , or drought , therefore in our intercessions against this National judgement , we may frame our Petitions more immediately against each of these , as necessity shall require . 1. Against immoderate raine : That God would remember the Covenant which he hath made , and though our wickednesse be very great upon the earth , so that he might justly repent that he hath made us ; and now again resolve to destroy us from the face of the earth ; yet he hath promised that he will not any more cut off all flesh by the waters of a flood , neither shall there any more be a flood to destroy the earth . That he would give us the former and the latter rain moderately , and not punish us with a sweeping rain , which leaveth no food . 'T is he alone , by whom the windows of Heaven are opened , who giveth raine upon the earth , and sendeth waters upon the fields ; Who cloatheth the Heavens with blacknesse , and maketh sack-cloth their covering ; Who calleth for the waters of the Sea , and poureth them out upon the face of the Earth ; He maketh small the drops of water , they poure down raine according to the vapor thereof , which the clouds do drop , and distill upon men abundantly : He covereth the light with clouds , and commandeth it not to shine : He commandeth the clouds from above , and openeth the doors of Heaven . That he would so order all those things which are at his disposal , as that the earth may yield her increase , and all the ends of the earth may fear him . 2. Against Drought ; That he would open to us the good treasures of Heaven , and give rain to our land in its season , and blesse the labour of our hands : He is the Father of the rain , and does beget the drops of dew : The bottles of heaven are at his command to open , and shut them as he pleases : He bindes up the waters in thick clouds , and the cloud is not rent under them : 'T is he that does stay the heaven over us from dew , and the earth from his fruits : Who doth with-hold the raine from us , causing it to rain upon one City , and not upon another : It is by his command that the Vine-tree is dryed up , and the Fig-tree languisheth , and all the trees of the field are withered : The seed is rotten under the clods , the garners are laid desolate , the barnes are broken down , for the corne is withered ; the beasts groan , and the herds of cattel are perplexed , because they have no pasture , and the flocks of sheep are made desolate . 'T is at his command that the clouds do not raine upon us ; He makes the heavens over us to be brasse , and the earth under us to be iron , and the rain of our land to be powder and dust : He causes the land to mourne , and the herbs of every field to wither ; When the ground is chapt for want of rain , when the plowmen are ashamed , and cover their heads ; when the wilde Asses do stand in the high places , and snuffe up the winde like Draggons , and their eyes do faile because there is no grasse . And therefore unto him it is that we must make our addresses , for help and supply in all such exigences ; That when heaven is shut up , and there is no rain , because of our sins against him ; Yet if we shall pray unto him , and confesse his name , and turne from our sins when he afflicts us ; That then he would hear in heaven , and forgive the sins of his servants , and teach them the good way wherein they should walk , and give rain unto the land , which he hath bestowed upon them for an inheritance . Are there any among the vanities of the Gentiles that can cause rain ? or can the heavens give showers ? art not thou he , O Lord , our God ? therefore we will waite upon thee , for thou hast made all these things . That he would open the windows of heaven , and cause the rain to come down in his season , and let there be showers of blessing ; making grasse to grow for the cattel , and herbs for the service of men : That we may fear the Lord our God , who giveth us rain , both the former and the latter in its season , reserving unto us the pointed weeks of harvest . 3. In times of Pestilence : That he would ( according to his promise ) deliver us from the noysome Pestillence ; that we may not be afraid for the terrour by night , nor for the arrow that flieth by day , nor for the Pestilence that walketh in darknesse ; nor for the destruction that walketh at noon-day ; that no evil befall us , nor any plague come nigh our dwellings : That he would command his destroying Angel to put up his sword again into the sheath thereof . That he would teach us to see the plague of our own hearts , and to returne unto him with unfeigned repentance , that he may returne unto us in mercy and compassion , and pardon our sins , and heal our land . O thou sword of the Lord , how long will it be ere thou be quiet ? put up thy self into thy scabberd , rest , & be still . That the arrows of the Almighty may not be any longer within us , nor the poison thereof drink up our spirits . That death may not come up into our windows , nor enter into our palaces , to cut off the children from without , and the young men from the streets ; that he would not sweep us away with the besome of destruction ; but would be pleased now at length to heal us , and to restore comfort unto us , and to our mourners . We are consumed by thine an●er , and by thy wrath we are troubled ; thou hast set our iniquities before thee , and our secret sins in the light of thy countenance : Returne , O Lord , how long ? and let it repent thee concerning thy servants : O satisfie us early with thy mercies , that we may rejoyce and be glad all our dayes . For the better strengthening of our faith and fervency in our intercessions for any National mercy , we may back our requests with some of those Arguments which the Scripture does afford to this purpose God hath stiled himself a refuge for the oppressed , a refuge in times of trouble , and that he will never forsake them that seek him . He is a present help in trouble , and hath proclaimed himself to be a God that hath pleasure in the prosperity of his servants . He hath promised that the poor shall not alwayes be forgotten , the patient abiding of the meek shall not perish for ever . But he will redeem their souls from deceit and violence ; He heareth the poor , and despiseth not the prisoners . He hath said , that he will not alwayes contend with the children of men , lest their hearts should faint , and their spirits fail within them . But when their power is quite gone , then it shall repent him for his servants ; when there is no other help or uphold , then the arme of the Lord shall bring salvation . He hath assured us , that if we commit our way unto the Lord , and trust in him , he will bring it to passe ; That the m●ek shall inherit the earth , and delight themselves in the abundance of peace . That the upright shall not be ashamed in the evill time , and in the dayes of famine they shall be satisfied ; that though the wicked doth watch the righteous , and seek to slay him , yet the Lord will not leave him in his hand , nor condemn him when he is judged . But if we wait on the Lord , and keep his way , he will exalt us to inherit the land . That the salvation of the righteous is of the Lord , who is their strength in tim● of trouble . The Lord shall help them and deliver them , he shall deliver them from the wicked , and save them , because they trust in him . He has promised that the rod of the wicked shall not alwayes rest upon the lot of the righteous . The Scripture is very copious in such expressions as may afford Arguments to this purpose , besides those that were mentioned before in the fourth Chapter , which are properly reducible to this place . CHAP. XXV . Of Particular Intercession for our several relations . PArticular Intercession may be distinguished into two sorts , Ordinary . Occasional . By Ordinary I understand our prayers for those particular persons , whom we are bound in our common and usual course to remember , as we should all those to whom we are tied by any neer relation , whether of Order . Friendship , or Enmity . Neighbourhood , or converse . 1. For the relations of Order . These are either publike and Politicall , or private and Oeconomicall . 1. Concerning our Publike relations , the Apostle does enjoyn us to pray for Kings , and all that are in authority , that we may lead a quiet and peaceable life , in all godliness and honesty ; that he would give unto them wise & understanding hearts , to judge their people and to discern between good and bad . That they may be a terror only to evil doers ; but an encouragement to those that do well . That he would ( according to his promise ) make them nursing fathers unto his Church and People , that they may prove friends to his friends , and enemies to his enemies . Considering that those who rule over men must be just , ruling in the fear of the Lord. That they may know the God of their fathers , and serve him with a perfect heart , and with a willing mind ; that it may be well with them , and their posterity after them . That he would make them to beleeve , and to consider , that 't is not only their duty , but their honour , and their interest , to promote the power , and the reputation of Religion . For all publike Counsellours and Judges , that he would make them wise , and upright , and successefull in the discharge of all those difficult businesses that they are called unto . That they may not turne judgement into wormwood , by unjust decrees , nor into Vineger , by long delays ; that he would be unto them , both a Sun and a Shield . A Sun to direct them , and a Shield to protect them in all their ways . 'T is he alone who is able to instruct Magistrates , and teach Senators wisdom ; that he would remove from them all negligence , cowardize , prejudice , self-ends ▪ or whatever may hinder them in the free and equal administration of justice . That judgement may run down as a river , and righteousnesse as a mighty stream . For the Nobility and Gentry , that he would endow them with such vertue and spiritual graces , as can alone truly ennoble them , whereby they may be made the children of God , and heires of Heaven ; that they may strive to become as eminent members in the mystical body , as they are in the civil . For all inferiour Magistrates , those more especially under whose Jurisdiction we live , that they may be men of courage , fearing God , wise and faithful in their places , Haters of reward , and without respect of persons . For Ministers , more particularly those to whose charge we belong , that God would root out of the Church all ignorant , scandalous , factious Ministers , and send forth faithful labourers into his harvest ; that he would give unto all his people , Pastors after his own heart ; such as may be peaceable and gracious in their lives , painful and powerful in their doctrine , such diligent watchmen , as may with wisdom & fidelity discharge the office cōmitted to them , taking heed to their ministery to fulfil it . That they may not prostitute their holy callings , to serve the interests of men , but may be truly conscionable both in their lives & ministery , that they may save themselves , and them that hear them ; that he would support thē under all that opposition & contempt that they meet with . For all Nurseries of good learning and true Religion , that he would purge & reform them from all their corruptions , uphold and encourage them against the opposition of all unreasonable men . That he would root up every plant which our heavenly Father hath not planted . That he would take away those branches which bear no fruit , and purge those which do bring forth fruit , that they may bring forth more ; that those places may abound in trees of righteousnesse ; which being planted by the rivers of water , may bring forth their fruit in due season . That he would blow upon those gardens , that the spices thereof may flow out . That he would water them with the dew from heaven , and make them flourishing and fruitful . That he would cast salt into those fountains , and heal waters therof both from death and barrennesse : That from thence may proceed such wholsome streams , as may refresh the thirsty corners of the land , that those fountains may never be dried up , and that they may not send forth bitter waters . For the Common people , that he would make them humble , peaceable , charitable , stedfast in the faith ; not so easily carried about with every winde of Doctrine : Zealous for the establishment of peace and truth , that he would dispel those mists of ignorance and prophanenesse which do so much abound in many corners of the Nation . That all orders and degrees of men , in their several places & callings may joyn together for the glorifying of his name , the establishment of peace and justice , and the propagation of his truth and Gospel . 2. We should intercede for our private or domestical relations , for those to whom we are tied by blood and affinity , for our brethren and kindred according to the flesh ; that God would make them neer unto him by grace , as they are unto us by nature ; that they may be all careful to do the will of our heavenly Father , and by that means become the brethren and kindred of Christ ; that we may be ready to express our mutual affections to one another , by a special care and endeavour , to promote our spiritual wel-beings . Besides the relations of Order , we should likewise pray for those to whom we are related . By any special friendship or kindnesse , for those that do remember us in their prayers ; for such as have been any wayes instruments of our good , either in our souls , bodies or estates ; That God would remember them for good in the day of their trouble , and recompence them an hundred fold into their bosomes , for all the kindnesse that we have received from them . And so on the contrary for our Enemies , because their sins do particularly concern us : That their offences against us may not be laid to their charge : That he would take pitty on such as hate us without a cause , and convert their souls unto himself : And that we may consider them as his instruments , in all the wrongs and oppositions which we suffer from them . And lastly , for those that are neer unto us by neighbourhood and familiar converse : The Towns , Societies , Families to which we belong , that we may live at peace and unity amongst our selves , faithfully discharging our several duties , adorning our professions , considering one another to provok unto love & good works : And that he would be pleased to dwel with us , to manifest the tokens of his presence , amongst us : To let the light of his countenance shine ever upon us , whereby we may be filled with righteousnesse , and peace , & joy in the holy Ghost ; that we may be able cheerfully to serve him in our places , and patiently to wait for his glorious appearing . CHAP. XXVI . Of occasional intercession for those who are afflicted either in Minde . Body . OCcasional intercession is when we pray for such persons as suffer under any special trouble or affliction in whose behalf we may petition in the general ; That God would give them patience under their afflictions , Profit by them , and in his good time ease and Deliverance from them . That God would enable them with quietnes and contentment to submit themselves unto every condition which he shall think fittest for them , as beleeving and considering 1. That he is the author of all the miseries which we suffer . Affliction cometh not forth of the dust , neither doth trouble spring out of the ground . 2. That he makes every thing beautiful and seasonable ; whatsoever comes to pass by his wise providence , is far better then human wisdom could possibly contrive it , even those events which do most of all thwart our private hopes and desires ( could all circumstances be duly considered ) would appear to be most comly and beautiful , and therefore we have reason , with lowlines & humility to submit unto his wise providence , and in all our troubles and confusions , to acknowledge , that great and marvellous are thy works , Lord God Almighty , just & true are thy ways , thou King of Saints . I know , O Lord , that thy judgments , are right , and that thou in faithfu●nes hast afflicted me . 3. We have most justly deserved all that we suffer . Thou , O Lord , art just in all that is brought upon us , for thou hast done right , but we have done wickedly . The least mercy we enjoy is far greater then our deserts , and the greatest misery we suffer is far lesse then our sins . Shall we receive good from the hand of God , and shall we not receive evill ? 4. That these afflictions are the signs and effects of his love for whom he loveth he chasteneth , and correcteth every sonne whom he receiveth . 5. That every thing shall in the issue prove for the best to them that love him . And that though all chastening for the present be grievous , neverthelesse afterwards it yeeldeth the peaceable fruit of righteousnes to them that are exercised thereby . That they may labour to make the right use of their troubles , to search and try their ways and turn to the Lord. To humble themselves under his mighty hand , that he may exalt them in due time . To cast all their care upon him , because he careth for them . To finde out those particular failings , which he aims at in his corrections . To observe and understand his meaning in the troubles that befal us , that we may accordingly apply our selves to meet him in his ways . These occasions for particular intercession , are distinguishable into several kindes , comprehending all manner of inward or outward exigences , all difficulties and doubts , in respect of any weighty businesse , or temptation , but the two chief kinds of them are troubles of conscience , sicknesse of body . 1. If the occasion be trouble of Conscience , and spiritual desertions , in such cases the petitions & arguments before-mentioned in our deprecation against the guilt of sin are fitly applyable , to which may be added such other desires as these . That God would inable them to beleeve and consider , that feares , and doubts , and temptations are an unavoidable part of our Christian warfare , that not only his dearest servants , Job , David , &c. but also his only Sonne Christ himself hath suffered under them . That he being touched with a feeling of our infirmities , might be ready to help us in the time of need . That God is faithful , and will not suffer us to be tempted above what we are able , but will with the temptation also make away to escape , that we may be able to bear it . He hath promised that he will not contend for ever , nor be alwayes wroth , lest the spirits of men should fail before him , & the souls which he hath made ; that though for a small moment he doth forsake us , yet with great mercies will he gather us ; though in a little wrath he doth hide his face from us for a moment , yet with everlasting kindnes will he have mercy upon us . The Lord upholdeth those that fall , and raiseth up all those that be bowed down . He is nigh unto them that be of a broken heart , and saveth such as be of a contrite spirit . That as for our infirmities , the best men in this life are not without them , nor shall they be imputed to us , If we do that which we would not , it is no more we that do it , but sin that dwelleth in us ; & as for our wilful sins if they be particularly repented of , and forsaken , though they be as red as scarlet , yet he will purge us from them ; if we do count them as a burden , and come unto Christ for help , he will ease us of them . That God in the New Covenant does undertake for both parts , that our hopes are not now to be grounded upon our own works or sufficiency , but upon the infallible promise of God , and the infinite merits of Christ ; that if we were without sin , or could do any thing perfectly , we should not in that respect have need of a Mediatour . From all which considerations , those who are afflicted with spiritual desertions , may receive sufficient comfort , in respect of their sins past , and for the future we should pray in their behalf ; That God would inable them to put on the breast-plate of faith , and love , and for an helmet the hope of salvation . That they may labour to keep a good conscience , to be observant of all those experimenss which they have had of Gods love unto them , for experience worketh hope . Unto this head , concerning comfort against the dejections of mind , and trouble of conscience , those expressions of the Psalmist may be fitly applied . My soul is sore vexed , but thou , O Lord , how long ? Return , O Lo●d , deliver my soul , O save me for thy mercy sake . Turn thee unto me , and have mercy upon me , for I am desolate and afflicted , the troubles of my heart are enlarged , O bring thou me out of my distresses : look upon mine affliction , & my pain , & forgive me all my sins . O keep my soul and deliver me , let me not be ashamed , for I put my trust in thee . Let integrity and uprightnes preserve me . O hide not thy face from me , neither cast thy servant away in displeasure . Make thy face to shine upon thy servant , O save me for thy mercy sake . Withhold not thou thy tender mercy from me , O Lord , let thy loving kindnes & thy truth continually preserve me , for inumerable evils have compassed me about , mine iniquities have taken hold upon me , so that I am not able to look up ; they are more then the hairs of my head , therefore my heart faileth me . Be pleased , O Lord , to deliver me ; O Lord , make haste to help me . Be merciful unto me , O Lord , be merciful unto me , for under the shadow of thy wings shall be my refuge , until my calamities be overpast . In the multitude of the sorrowful thoughts within me , let thy comforts , O Lord , delight my soul. Remember me , O Lord , with the favour that thou bearest unto thy people , O visit me with thy salvation . That I may see the good of thy chosen , and rejoyce with the gladness of thy people , and glory with thine inheritance . Do thou save me , O Lord , for thy name sake , for I am poor and needy , and my heart is wounded within me . 2. If the occasion be Sicknesse of Body , in this case we ought to intercede for others . That God would teach them quietly to submit unto his afflicting hand , as considering , that diseases do not arise meerly from naturall , or accidentall causes , without the particular appointment and disposal of his wise providence , which doth extend to the very hairs of our head , much more to the dayes of our lives , and the health of those dayes ; and that he is faithful , and true , having ingaged his promise , that all conditions , ( though never so troublesome , Tribulation , and anguish , and sicknesse , and death it self ) shall work together for the good of those that belong unto him . That he would sanctifie their pains , and troubles unto them , giving them a true sight of their sins , an unfeigned sorrow for them , and a steadfast faith in the merits of Christ , for the remission of them : That he would recompence the pains , and decays of their bodies , with comfort and improvement in their souls : That as their outward man does decay , so their inward man may be renued daily . That he would fit them for whatever condition he shall call them unto : That Christ may be unto them both in life and death advantage . That if it be his will , he would recover them from their paines and diseases , and restore them to their former health . That he would direct them to the most effectual means for their recovery , and blesse unto them those that have been , or shall be used to that end . Of this kinde are those petitions of the Psalmist for himself . Have mercy upon me , O Lord , for I am weak , O Lord , heal me , for my bones are vexed ; for in death there is no remembrance of thee , and who will give thee thanks in the pit ? What profit is there in my bloud , if I go down into the pit ? shall the dust praise thee ? shall that declare thy truth ? Shall thy loving kindnesse be declared in the grave , or thy faithfulnesse in destruction ? Shall thy wonders be known in the dark , or thy righteousnesse in the land of forgetfulnesse ? Hear my prayer , O Lord , give ear unto my cry , hold not thy peace at my teares , O spare me a little , that I may recover strength , before I go hence , and be no more seen . I know , O Lord , that thy judgements are right , and that thou in faithfulnesse hast afflicted me . Let I pray thee , thy merciful kindnesse be my comfort , let thy tender mercies come unto me , that I may live . Thus does Job petition for himself , Are not my days few ? cease then , and let me alone , that I may take comfort a little , before I go , whence I shall not return , even to the land of darkness , and the shadow of death . And thus the Prophet Jeremiah , Heal me , O Lord , and I shall be healed ; save me , and I shall be saved ; for thou art my praise . For the better strengthening of our faith and fervency in this desire , there are such considerations as these . He hath commanded us to call upon him in the time of trouble , and hath promised to deliver us ; 't is in his power alone to kill , & to make alive ; to bring down to the grave , and to raise up again . He hath stiled himself the God of Salvation , to whom belong the issues of death . He can give pow●r to the faint , and to them that have no might , increase of strength . He has profest , that the death of his Saints is dear and precious in his sight . He hath promised to strengthen them upon the bed of languishing , and to make their bed in their sicknesse . He hath said , that the prayer of faith shall save the sick . He hath permitted us , concerning his sons & his daughters to command him , thereby implying , that in our intercessions for one another , we may be as sure of successe , as we are of those things which are in our own power to command . To which may be added our former experience of his truth & mercy in the like cases ; from all which we may be encouraged to come with boldnesse to the throne of grace , that we may obtain mercy in the time of need . But if he hath otherwise determined , and the days of their warfare be accomplished , that then he would fit them for death , and make them meet to be partakers of the inheritance of his Saints in light ; that they may be willing to depart , and to be with Christ , which is far better , then still to be exposed to the evil to come ; to sinful temptations , paines and diseases of the body , troubles and vexations of the vain world ; especially considering that now death hath lost its sting , and is swallowed up in victory . And that it was the end of our Saviours passion to deliver them , who through the fear of death , have been all their life-time subject to bondage . That neither death nor life , nor things present , nor things to come shal be able to separate us from the love of God , in Christ Jesus our Lord. That by this means we must be brought to enjoy the beatifical vision of God , the blessed company of innumerable Angels , and the spirits of just men made perfect . That he would be pleased to shine graciously upon them with his favour , and reconciled countenance , to fill their hearts with such divine joyes , as belong unto those that are heires of a celestial kingdome , and are ready to lay hold on everlasting life . That this light affliction , which is but for a moment , may work for them a far more exceeding , and eternal weight of glory . That when this their earthly tabernacle shall be dissolved , they may have an house not made with hands , eternal in the heavens . That his blessed Angels may convey their soules into Abrahams bosome . Now as in such cases we should thus intercede for others , so likewise may we hence take fit occasion to pray for our selves . That in the diseases and paines of others , we may consider the frailties of our own conditions ; the desert of our own sins , and may magnifie his special mercy in sparing of us so much , and so long . That we may be more seriously mindful of our later ends , as knowing that he will bring us also to death , and to the house appointed for all the living ; and that , when a few dayes are come , we shall go the way whence we shall not returne : That we are but strangers , and pilgrims in this world , dwelling in houses of clay , being here to day , and not to morrow , in the morning and not at night , that our dayes on earth are as a shadow and there is none abiding , our years passe away as a tale that is told ; Our life is but as a vapour that appears for a while , and then vanisheth away ; coming forth as a flower that is suddenly cut down ; flying as a shadow , that continueth not ; Our times are in the hands of God , all our dayes are determined , the number of our moneths is with him : He hath appointed our bounds that we cannot passe . Lord , let me know mine end , and the measure of my dayes , that I may know how fraile I am . So teach us to number our dayes , that we may apply our hearts unto wisdome . That he would give unto us the Spirit of judgement , whereby we may discerne the true difference betwixt this spanne of life , and the vast spaces of immortality : Betwixt the pleasures of sin for a season , and that everlasting fulnesse of joy in his presence : Betwixt the vain applause of men , and the testimony of a good conscience . That in the present days of health , and peace , and prosperity , we may treasure up for our selves such spiritual strength & comforts , as may hereafter stand us in stead , when we come to lie upon our death-beds , when all other contentments shall vanish away , and prove unable to help us ; when the conscience of well-doing in any one action , shall administer more real comfort to the soul , then all our outward advantage , or enjoyments whatsoever . That our conversations may be in heaven , from whence we may continually expect the coming of our Lord and Saviour : That all the dayes of our appointed time , we may wait till our change shall come . That since we all know , and cannot but be amazed to consider of that dreadful day of judgement , when every one must appear before the Tribunal of God , to receive an eternal doome according to his works , that therefore he would make us such manner of persons as we ought to be in all holy conversation , and godlinesse , looking for , and hastening unto the coming of the day of God ; wherein the heavens , being on fire shall be dissolved , and the elements shall melt with fervent heat , that we may labour diligently to be found of him in peace , without spot , and blamelesse . CHAP. XXVII . Concerning Thanksgiving by enumeration of Temporal favours . THe third , and last part of Prayer is Thanksgiving : This ( according to the method proposed ) may be connected with the former , by some fitting Transition , which for the matter of it , may consist of some such considerations as these . 1. Our confidence of obtaining the things we petition for , by our experience of former mercies ; though they are many and great things , which we are suiters for , yet when we reflect upon Gods continual bounty towards us , and how much we do every day receive from him , we have no reason to doubt of his favour , but still to depend upon him in every condition . 2. The danger of ingratitude , in hindering the successe of our petitions : He that is not careful to pay his old debts , cannot expect so much credit , as to run upon a new score . Under the Law , when any one came before God , to make any special request for himself , he was to bring with him a peace-offering , that is , an offering of thanks for the favours he had already enjoyed , thereby to prepare himself for what he expected . The matter of our Thanksgiving is reducible to these two general heads . 1. The Enumeration of mercies . 2. The Amplification , or heightning of them . 1. In our Enumeration of mercies , those particulars before mentioned in our Confessions , Deprecations , Petitions , will each of them administer some help , both in respect of matter & expression , according as our conditions may be in respect of freedom , or deliverance from those evils which we confesse , or deprecate , or the enjoyment of those good things which we have petitioned for , and upon this account , I shall not need to be so large upon this head as the former . 2. The Amplification or heightning of mercies may be either in General , by their multitude , greatnesse , continuance , which is capable of a distinct enlargement by its self . Or else in particular , by their circumstances , degrees , contraries , which are to be insisted upon in the mention of those particular mercies to which they belong . In the Enumeration of mercies , we are to take notice of those that are either Ordinary . Occasional . By Ordinary I understand such as we enjoy in our common course , without relation to any particular necessity , or deliverance ; these again are either Temporal . Spiritual . Temporal , are those which concern our well-beings in this life , as we are men , whether in our Private Publick capacities . The Private , or personal favours , which we are to acknowledge , do belong , either Generally to the whole man , in respect of his being , nature , birth , education , preservation ; or more Particularly in regard of his Soul , Body , Friends , Name , Estate . In the recital of the mercies which we enjoy , we are not to be unmindeful of those common favours which are bestowed upon us ; in respect 1. Of our Creation and Beings , that God did not suffer us to beswallow'd up in our primitive nothing 2. Our noble Natures , that we were not made senslesse things , but endowed with living souls , Men , and not beasts . He might have made us wormes and no men ; of a despicable , perishable condition , whereas he hath created us after his own image , but little lower then the Angels , capable of injoying eternity with himself in the heavens ; Crowning us with glory and honour , putting all things in subjection under our feet . 3. Our Birth , that we are free-born , not slaves ; of generous , not base and ignominious parentage ; that we were brought forth in a place and time of Religion . He might have sent us into the world without the pale of the Church , in some place of idolatry , or ignorance ; amongst the blaspheming Turks , or wilde Americans ; We might have been born in those bloody times of persecution and martyrdom : And therefore we have reason to acknowledge it for a great mercy , that he hath brought us into this world , both when and where his Gospel hath been professed and flourished . 4. Our Education , by honest , loving , careful Parents and Tutors ; under good Magistrates , pious Ministers , in Religious families : We might have been forlorn , & exposed to the wide world , as many others are , following the dictates of our own corrupt natures , without any restraint upon us : We might have been put under the Tuition of such Governours , as by their Negligence , Example , Advice , would have encouraged us in evil courses ; and therefore we ought to acknowledge it for a great mercy , that we have had such Religious , and ingenuous education . 5. Our Preservation : God might have cut us off in the womb , and being children of wrath , he might from thence have cast us into hell , and therefore we have reason to praise him ; in that he hath covered us in our mothers womb , where we were fearfully and wonderfully made , and curiously wrought in the lowest parts of the Earth : Being cloathed with skin , and flesh , fenced with bones and sinews : Where he granted us life and favour , and by his visitation hath preserved our spirits . He took us out of the womb , and made us hope when we were yet on our mothers breasts ; We were cast upon him from the womb , and he is our God from our mothers belly : He might many times since justly have snatched us out of this world , with our sins , and fears upon us : It is from the Lords mercies that we are not yet consumed , because his compassions faile not . There may be many now in hell , who have not been so great sinners as we , and therefore we are bound to magnifie his name for his good providence over us through the whole course of our lives : That he hath hitherto made us to dwell in safety ; and watched over us in journeys , sicknesses , and common dangers , whereby so many others have been surprized and swept away round about us : For defending us under the shadow of his wings , and protecting us by his blessed Angels ; more particularly for his preservation of us the Night Day past . 1. The Night past , for refreshing our bodies with rest and sleep : For lightening our eyes , that we slept not to death : For bringing us to the light of another day ; and that notwithstanding those many opportunities which we have formerly abused . It is a good thing to give thanks unto thee , O Lord , and to sing praises unto thy Name , O thou most high : to shew forth thy , loving kindnesse in the morning , and thy faithfulnesse every night . He might have made our beds to be our graves , & surprized us with our last sleep . He might appoint wearisome nights for us ; so that when we lie down , we should say , When shall we arise , and the night be gone ? and should be full of tossings to and fro , unto the dawning of the day : When we expect that our bed should comfort us & our couch ease our complaint , then he might scare us with dreams , and terrifie us through visions ; and therefore we have very great reason to praise him for our freedome in this kinde , that when we lie down , he makes our sleep sweet unto us . 2. The Day past , that he hath not given us over to the sinfulnesse of our own natures , the subtiltie and malice of the Devil , the temptations of the world ; but hath by his good providence with-held us from many of those sins and dangers , to which of our selves we were exposed : There are many others in the world , who have this day ( perhaps ) been surprized by some mischief , or have fallen into some great sin , and the same might have been our condition : and therefore we have reason to be sensible of his favour in exempting us from it ; that he hath in any measure afforded us direction , and successe in our affaires , and not blasted our endeavours ; accompanying us in our goings out and comings in . Because the Lord hath commanded his loving kindnesse in the day , therefore in the night shall my song be unto him , and my prayer unto the God of my life . Next to these , we may recite those temporal favours which do more particularly concern us , either in our Soules . Bodies . Friends . Names . Estates . 1. Our Souls , in respect of our Vnderstandings , Memories , Consciences , Affections ; that we were not made idiots or blockish ; we might have been possessed with stupidity , and forgetfulnesse ; with madnesse and astonishment of heart : with wilde and raving passions . And therefore we have reason to be sensible of that great favour we enjoy , in respect of the clearness of our understandings , strength of our memories , peace in our cōsciences , moderatnes in our affections , &c. 2. Our Bodies , in regard of Health , Senses , Limbs ; That he doth not send upon us sore sicknesses , and of a long continuance , and make us Prisoners to the bed of languishing . That he does not chasten us with strong , pain upon our beds , so that our life should abhor bread , and our soul dainty meat . That we are not tormented with grievous aches , with loathsome diseases , and sores , that we have the free use of our senses ; not blinde , or deaf , or dumb , &c. that we are sound and perfect in our limbs , not maimed or deformed , as many others are , whereby their condition is made very uncomfortable , in comparison to ours . 3. Our Friends , that God hath inclined the hearts of others to shew us any favour ; that we do enjoy the acquaintance of such , in whose society and converse we may relieve and refresh our selves , amidst the ma●y perplexities that we shall meet with . 'T is the case of many others , to be left in a forlorn , and friendlesse condition , with Ishmael to have every mans hand against them ; and therefore we have great reason to blesse God for raising us up friends and benefactors , and continuing them to us . 4. Our Names , that he hath bestowed upon us any reputation in the hearts , and reports of others , and not given us over to such scandalous sins , as would have made us a proverb and reproach ; that we are not Cains to kill our Brethren ; nor Amnons , to commit incest ; nor Absaloms , to attempt the ruine of our Parents ; nor Judases to murder our selves . The seeds and principles of all these abominations being in our natures , it must needs be acknowledged for a great mercy to be withheld from them . That he hath in any measure restrained the malicious tongues of others from aspersing of us 5. Our Estates ; and therein for plenty , liberty , quietnesse , suitablenesse . God might have placed us in some needy , slavish ▪ unquiet condition ; in some calling disproportionable to our inclinations , and gifts ; and therefore we have reason to acknowledge his mercy , in bestowing upon us competency of means , freedom , and seemlines of condition , wherin we are not forced to flatter , or borrow fitnes of calling , &c. That we have opportunity to serve the Lord our God , with joyfulnesse and with gladnesse of heart in the abundance of all things ; Whereas 't is the case of many others that they are forced to serve their enemies in hunger , & in thirst , & in nakednes , and in want of all things . There may be some poor Christians perhaps at this time under cruel restraint , and imprisonment ; others it may be wallowing in their blood , by reason of bitter and fierce persecutions for their bearing witnesse unto the truth of Jesus . Other precious Saints , of whom the world is not worthy , may be now under great necessities , wandering up and down , in deserts , and mountains , being destitute , afflicted tormented ; having not a place whereon to rest their heads . Whereas 't is our happinesse , that we are supplied with all things convenient for us ; having bread to eate , and clothes to put on , and many other particular favours , which are renewed to us every moment ; the very continuance , and commonnesse of which doth take away their observation . And as we are thus to remember private mercies , so likewise should we take notice of those temporal favours , which concern the publike , the peace , plenty , strength , safety of the Nation wherein we live . For that every one may sit under his own vine and fig-tree , there being none to make us afraid . That he hath not delivered us to trouble and astonishment , and to hissing . That whereas his anger and his fury hath been poured out upon other places , upon man and upon beast ; upon the trees of the field , and upon the fruit of the ground ; yet the overflowing scourge hath not come near us . He might make us a reproach , and a taunt , and an astonishment unto the nations that are round about us : Executing upon us judgment in anger , and in fury , & in furious rebukes . He might infatuate our Governours , and mingle a perverse spirit in the midst of them . This is the condition of other places , and we have reason to praise him if it be not so with us . In a more especial manner we ought to take notice of our freedom or deliverance from those sore judgements , the sword , the famine , and the pestilence . 1. For our Peace , for delivering us from the hurtful sword , that there is no breaking in , nor going out , nor any complaining in our street ; whereas he might whet his glittering sword , and make his hand take hold of judgement , till his arrows he drunk with blood , and his sword to devoure flesh : Yet he hath made peace in our borders ; so that violence is not heard in our land , nor wasting or dest●uction within our borders . Whereas other countreys are made desolate , so that their high wayes are untrodden and the travellers walk through by-ways , & the inhabitants of the villages cease : Yet he hath been pleased to make us like the garden of Eden , our Cities being fenced and inhabited ; and hath not taken away our peace from us , his loving kindnesse and mercies . 2. For our Plenty , that he hath ( according to his promise ) called for the corne and wine , and increased it , and layed no famine upon us , multiplying the fruit of the trees , and the increase of the field , that we do not receive the reproach of the famine amongst the heathen . For crowning the year with goodnesse , and making his paths to drop fatnesse . 1. For bestowing upon us the former and the later raine moderately , and in his season ; that he does not persecute us with his tempests , and make us afraid with his stormes ; nor sweep us away with a generall deluge , as he did the old world . 2. For visiting the earth , and watering it , and greatly enriching it with the river of God , providing for the corn , setling the furrows thereof , and making it soft with showers , and blessing the springing thereof ; so that the pastures are cloathed with flocks , and the vallies are covered over with corn ; for that he hath sent us a plentiful rain , whereby he hath confirmed , and refreshed his inheritance when it was weary . 3. For healthful seasons ; that he hath delivered us from the noysome Pestilence , that walketh in darkness ; and from the destruction that walketh at noon-day , so that no evil doth befall us , nor any plague come nigh our dwellings , but hath satisfied us with long life , and shewed us his salvation ; That he hath not made the Land to spue out her inhabitants . CHAP. XXVIII . Of the kindes of spiritual mercies to be enumerated . THese Temporal favours which we ought thus to enumerate , though they are very excellent in themselves , and far beyond our deserts , yet are common with us , to Hypocrites , and such as shall hereafter be damned , and therefore 't is requisite that we should after a more especial manner , magnifie his glorious name for those spiritual mercies that concern our eternity . Chiefly for the Lord Jesus Christ , the author , and finisher of our faith , the fountain of all the other mercies which we enjoy . For his Birth , Incarnation , Sufferings , Death , Resurrection , Ascension , Intercession , with all those unspeakable benefits that we receive by them ; for blessing us with all spiritual blessings in heavenly places in Christ. More particularly for those remarkable effects of his love and merits in our 1. Election : For that God hath predestinated us unto the adoption of children by Jesus Christ to himself , accordng to the good pleasure of his will , to the praise of the glory of his grace , whereby he hath made us accepted in the beloved ; and hath from the beginning chosen us to salvation , through sanctification of the Spirit , and beliefe of the truth . He might have designed us for vessels of wrath , as he did the fallen Angels , and then we had been eternally undone , without all possible remedy . There was nothing to move him in us , when we lay altogether in the general heap of mankind . It was his own free grace and bounty , that made him to take delight in us , to chuse us out from the rest , and to sever us from those many thousands in the world , who shall perish everlastingly . 2. Redemption : For that incomprehensible miracle of his wisdome and mercy , in the contrivance of our redemption by the death of Christ. For he hath redeemed us by the precious blood of his dear Son , who is the Image of the invisible God , the first-born of every creature , who gave himself a ransome for all . 3. Vocation : That he hath called us by the Gospel , to the obtaining of the glory of the Lord Jesus Christ : And that with an holy calling , not according to our own works , but according to his own purpose and grace , which was given us in Christ Jesus before the world began . 4. Justification : For pardoning our sins , the least of which would have been enough to have undone us to all eternity . For that he hath forgiven our trespasses , blotting out the hand-writing of Ordinances that was against us , which was contrary to us , and took it out of the way , nailing it to the crosse . For the remission of our sins , through the blood of Christ , according to the riches of his grace , wherein he hath abounded towards us in all wisdome and prudence . 5. Sanctification : For renuing upon our souls in any measure the blessed Image of the Lord Jesus Christ , the least glimpse whereof is infinitely more worth then the whole world : For that he hath changed our vile natures , and made us partakers of the divine nature ; Of strangers and forreigners , raising us up to be fellow-Citizens with the Saints , and of the houshold of God : Making us meet to be partakers of the inheritance of the Saints in light ; delivering us from the power of darknesse , and translating us into the Kingdom of his dear Son. And because our Sanctification is considerable , both according to the Parts Means of it , therefore it may be further amplified from each of these . 1. For the Parts of it , both in respect of our Judgements , Affections , Conversations . 1. For our Judgements , that he hath not given us over to blindnesse of minde , a reprobate sense , to wilde and desperate errors , by which we see so many others deluded , but hath in some measure revealed unto us those mysteries of godliness , which are hid from many wise and great ones of the world ; and hath , according to his divine power , given us all things pertaining to life and godlinesse , through the knowledge of him that hath called us to glory and vertue , 2. For our Affections : That he hath not given us over to hardnesse of heart , slightnesse of spirit , that he hath in any measure weaned our souls from looking after solid contentment in the creatures , and raised them up to any love of holiness , any desire of a neerer communion with himself . 3. For our Conversations : That he hath in any measure enabled us to do him service , to renounce the hidden things of dishonesty ; to walk in some degree , as becomes children of light ; Having no fellowship with the unfruitful works of darknesse ; not allowing our selves in any course , which we know to be unlawful . The Means of our Sanctification , are principally these five . 1. His Spirit , to convince , direct , assist , comfort us , to prevēt , & follow us with his grace ▪ to support us in afflictions , to strengthen us in tēptations , to quicken us to duty , & to seal us up unto the day of redēption . 2. His Word , so powerful in discerning the thoughts , & intents of the heart , able to make us wise unto salvation being profitable for doctrine , for reproof , for correction , for instruction in righteousnesse , that the man of God may be perfect , throughly furnished unto all good work ; for his holy and righteous Law ; for the many gracious invitations , and promises in his Gospel . 3. The Sacraments ; That he hath not left us as strangers , without the Covenāt of promise , but hath ordained visible signes and seals , to represent that to our senses , w ch we ought to apprehend by our faith . 4. The Sabbaths and publike Ordinances , that we have liberty to behold the face of God in his sanctuary , and to enquire in his Temple that amidst some outward troubles , the bread of adversity , and the water of affliction , yet our Teachers are not removed into corners , but our eyes may see them . That vision does not fail in our days , that we are not punished with a famine of the Word ; that the Sun does not go down upon our Prophets . 5. The Communion of Saints : for the benefit that we enjoy by their examples , counsels , experience . For all those who have been instruments of our good by their Prayers , Writings , Preaching , &c. 6. For Hopes of Glory , for giving unto us exceeding great and precious promises ; that by these we might be partakers of the divine nature . Having according to his abundant mercy begotten us again unto a lively hope of an inheritance , incorruptible , undefiled , and that fadeth not away , reserved in heaven for us . For lifting up the light of his countenance upon us , which is better then life it self ; for any comfortable evidences of our own salvation . CHAP. XXIX . Of Occasional thanksgiving , either for inward , or outward mercies . BEsides these several heads of thanksgiving , by which we should be directed in our ordinary , and usual course , there are others likewise not to be neglected , which are extraordinary and occasional , according as our particular wants & exigences may be . In the Generall we are to be thankful for the successe of our prayers , whenever God doth vouchsafe to hear and grant our requests , either in the behalf of our selves , or others ; that instead of rejecting of our services , and casting them back as dung into our faces ( which we might justly expect ) He does vouchsafe to accept of them , and to return them with a blessing ; more particularly upon any special Preservation , either of the Soul. Body . Recovery , either of the Soul. Body . Deliverance , either of the Soul. Body . 1. In case of inward fears , desertions , temptations . For that in the multitude of our sorrows his comforts have refreshed our soul● . For that he hath restored unto us the joy of his salvation , & established us with his free spirit : Delivering us from those deep waters , that were ready to overwhelm our souls ; for bringing us out of an horrible pit , out of the miery clay , and setting our feet upon a rock ; freeing us from darknes and the shadow of death , and breaking our bonds in sunder : for keeping us in the houre of temptation . 2. In the case of outward exigences and troubles for delivering us in journeyes , that he hath been with us , and kept us in our places whither we did go , and brought us again in safety ; whereas many others have been overtaken with desperate mischiefs . For defending us in common dangers , oppressions ; for hedging us about with his favour and protection , that he hath not called us away in the midst of our days , but hath holden our soul in life , & not suffered our feet to slip ; for being our refuge in distresse , and putting his everlasting armes under us ; for binding up our souls in the bundle of life , for hiding us in the time of trouble in his pavilion , in the secret of his Tabernacle , under the shadow of his wings ; for being a strength to the poor , & to the needy in their distress , a refuge from the storm a shadow from the heat , when the blast of the terrible ones is a storm against the wall ; for breaking the bands of the yoke , and the rod of the oppressors , and delivering us out of the hands of them that served themselves of us ; for the comfort that we have had in all our tribulations . For delivering us from sore paines , and desperate sicknesses of body , when we had reason to think and say , that we should go down to the gates of the grave , and be deprived of the residue of our years , & not see the Lord in the land of the living , nor see man any more , with the inhabitants of the world ; but our age is removed from us as a shepherds tent , and we shall be cut off with pining sicknes , from day even to night will he make an end of us : yet then did he , in love to our souls , deliver us from the pit of corruption ; therfore will we sing songs unto him all the dayes of our life . I will extoll thee , O Lord , for thou hast lifted me up , thou hast brought up my soul from the grave , and hast kept me alive , that I should not go down to the pit . Thou hast turned my mourning into dancing , thou hast put off my sackcloth , & girded me with gladnes . To the end that my glory may sing praise unto thee , and not be silent , O Lord , my God , I will give thanks unto thee for ever . I love the Lord , because he hath heard my voice and my supplications , because he hath inclined his eare unto me , therefore will I call upon him as long as I live ; He hath delivered my soul from death , mine eyes from tears , and my feet from falling . What shall I render unto the Lord for all his benefits towards me ? I will take the Cup of salvation , and will call upon the name of the Lord. I will offer unto thee the sacrifice of thanksgiving , I will pay my vowes unto the Lord , now in the presence of all his people , in the court of the Lords house , in the midst of thee , O Jerusalem . I called upon the Lord in distresse , the Lord answered me , & set me in a large place . He hath chastned me sore , but he hath not given me over to death . I will praise thee , for thou hast heard me , and art become my salvation . Blesse the Lord , O my soul , and forget not all his benefits , who redeemeth thy life from destruction , and crowneth thee with loving kindnesse and mercy . CHAP. XXX . Of the Amplification of mercies . The Conclusion . BEsides the Enumeration of mercies , we may likewise finde abundance of matter for the Amplification , or heightning of them ; which may be either in General . Particular . 1. In the general , by their Multitude . Greatnesse . Continuance . 1. From their multitude ; Many O Lord , my God , are thy wonderful works which thou hast done , and thy thoughts which are to us-ward , they cannot be reckoned up in order unto thee . If I would declare , and speak of them , they are more then can be numbred . How precious are thy thoughts unto me , O God , how great is the sum of them ! If I should count them , they are more in number then the sand . 2. From the greatnesse of those mercies we receive , which may appear by consideration of the Giver . Receiver . 1. The Giver , the great God , who is of infinite , incomprehensible power . The heavens are full of the Majesty of his glory , of absolute perfection , and alsufficiency in himself , and cannot expect any addition from mans love , or gratitude . My goodnes extendeth not unto thee . Now the greatnesse of the person , doth adde a value to the favour ; 't is counted an honour but to kisse a Kings hand . 2. The Receiver : So vile , and despicable in comparison of him , as creatures ; So loathsom and abominable before him , as sinners : When we were nothing , he took care of us , & since we have been worse then nothing , Enemies , he hath been pleased to pay a price for our reconciliation to him : He is kinde to the unthankful and to the evil ; to those that do neither seek nor ask after him ; and at the best 〈◊〉 return nothing to him again , but some poor words or thoughts , which bear no commensuration to those real infinite mercies which we receive from him : Can a man be profitable unto God ? Is it any benefit to the Almighty , that thou art righteous ? Or is it gain to him , th●t thou makest thy ways perfect ? Lord , what is man , that thou art mindful of him , or the son of man that thou visitest him ? Behold , I am lesse then the least of thy mercies . Now the vileness & unworthines of the receiver , may be another argument to set forth the greatness of the gift . 3. From their Continuance : The mercy of the Lord is from everlasting to everlasting upon them that fear him : He had thoughts of love to us , before ever the world was made , and his mercy endureth for ever , till time shall be no more . His favour is renued to us eve●y moment ; and that notwithstanding our continual provocations against him . From these and the like considerations , we should labour to affect our souls with wonder , and thanks , to quicken and raise up our hearts in offering up unto God the sacrifice of praise , that we may come before his throne with Halelujahs , loud voices of joy and thankfulnesse . 2. The Particular amplification of mercies from their Circumstances , Degrees , Contraries , hath been touched upon already , in the Enumeration of their several kindes and acts of favour , to which the arguments of this kinde may be properly annexed . The conclusion should consist of some brief affectionate Doxologies , which may both expresse and excite our love and confidence , such are those Scripture-expressions . My mouth shall shew forth thy righteousnesse , & salvation all the day long , for I know no end thereof . Blessed be the Lord God of Israel , who only doth wondrous things , and blessed be his glorious name for ever , and let the whole earth be filled with his glory : Amen , Amen . While I live , will I praise the Lord , I will sing praises to my God whilest I have any being . I will extoll thee , O God , my King and I will blesse thy name for ever and ever : Every day will I blesse thee , and praise thy name for ever and ever . Now unto him that is able to do exceeding abundantly , above all that we can ask or think , according to the power that worketh in us , unto him be glory in the Church of Christ Jesus , throughout all ages , world without end . Amen . Blessing and honour , and glory , and power , and salvation , and thanksgiving be unto the Lord our God , for ever and ever . FINIS . Notes, typically marginal, from the original text Notes for div A66029-e110 Acts 6.4 . Heb. 5.14 . * Abba Father . a Holy Incense . b De Precatione . Guil. Parisiensis de Rhetorica divina . Wesselus Geoningensis de Oratione . Alfonsus Rodericus Exercit. Perfectionis . Tract . 5. de Oratione . Notes for div A66029-e740 Psa. 68.18 Mat 7.22 . 1 Cor. 2.14 Tit. 1.16 Eph. 4.18 . Job 37.1 . Luk. 11.1 . 1 Joh. 2.1 1 Tim. 2.5 Rom. 8. Zach 12.10 . Psal. 51.15 Dr. Sanderson in 1 Cor. 12.7 . Dr. Sanderson . ibid. Isa. 28.26 , 29. 1 Cor. 12.11 . 2 Cor. 8.12 Job 9 14. Mr Caryll Ecc. 18.23 Isa. 38.14 . Psal. 55.2 . De 〈…〉 cap. 26. Ply● . Epist lib. 2. Deut 3 : 24 Psal. 86.8 , 10. Jer. 10.12 . Dan. 2.20 , 21. Psal 86.5 . & 15. Dan. 9.18 . Vers. 9. Psal. 10● . Vers 21. Neh. 9 8. Numb . 23 19. Ps. 31.17 . Exod. 9.29 Ps. 86.16 . Psal. 5.12 Psal. 25 21 Psal 86.2 . Ps. 44.18 . 2 Chron. 14.11 . Ps. 31.1.3.86.2.71.5 . Ver. 17 , 18 Psal. 6.2 , 3 & 7.6 . Ps. 80.1 , 2. Ps. 86.1 , 14. 123.3 , 4. Isa 64.10 , 12. Psal. 9 14. 35 18 , 28. 43.4.61.8 79.13 . Ps. 71.5.6 . Ps. 80.8 , 9 143 5. Is. 51.9.10 Deut. 9.28 Psa. 74.10 22.23 . Psal. 83.2.139.20 . Psal. 10.13 . Deut. 9.28 Wesselus Gronigensis de orat . c. 3. Eph. 6.18 Col. 4.2 . 1 Pet. 4.7 . Psal. 13.1 . Isa. 63.15 . I. Eccles. 28.10 . Eccles. 7.29 . Jer. 2.21 . Isa. 48.8 . Psal. 51.1 . Isa. 1.4 . Rom. 11.17 . Eph. 2 ▪ 1. Vers. 3. Rom. 6.6 . Rom. 7.24 Vers. 23. John 3.6 . Rom. 7.17 . Vers. 21. Heb. 12.1 . Rom. 5 . 1● Job 14.4 ▪ Job 15.14 Ps ▪ 8.5.6 . Psal. 49.20 Rom. 7.21 Vers. 13 Levit. 14.45 Jer. 2.22 . Rom. 3 11 Gen. 6. ● . 2 Cor. 3.5 . Rom. 1.28 Vers. 21. Jer. 4.24 . 1 Cor. 2.14 Rom. 8.5 . Vers. 7. Eph. 4.18 . Eph. 4.19 . 1 Tim. 4.2 Tit. 1.15 . Rom. 2.15 . Gen. 8.21 . Jer. 17.9 . Gal. 5.7 . Mat. 15.19 Eccles. 9.3 Jer. 5.23 . Pro 14.14 Pro. 20.9 . Joh. 8.24 . 2 Pet. 2.19 Psal. 50.17 Heb. 2.1 . II. Rom. 6.13 2 Pet 2.14 Act. 7.51 . Jam. 3.8 . Vers. 6. Psal. 57.8 . Psal. 108.1 Rom. 3.13 Vers. 14.15.16.17.18 . Heb. 2.12 1. 2. Dan. 9.17 . Neh. 9.34 See Bishop Downhams Abstract . Bishop Andrews Catechis . Master Brinsley's Watch. 1. Part. Ignorance Heb. 5.12 . Job 21.14 Mat. 4 16 Phil. 1.10 . Luke 12.47 . Heb. 2.1 . Infidelity . Diffidence Ps. 55.22 . Jer. 17.5 . Want of Love , Jer. 2.13 . Isa. 55.2 . Want of zeale . Want of joy . Deut. 28.47 . Is. 61.10 . Unthankfulnesse . 2 Chron. 32.25 . Hab. 1.16 Ps. 109.5 . Deut. 32.15 Impatience . Levit. 26.41 . Ezra . 9.13 Mich. 7.9 Disobedience . Hos. 6.4 . Ps. 119.6 . Vers. 128. Security and Presumption . Isa. 65.2 : Isa. 28.12 . Isa. 51.12 , 13. Jer. 5.3 . Pride . Joh. 4.24 . Manner . Psal. 17.1 ▪ Isa. 29.13 . Means . Our failings in Prayer . Ps. 66.18 . Ps. 145.18 Ps. 78.36 . Dan. 9.8 . Job 31.33 . 1 Joh. 5.14 ▪ Psal. 9.1 . Ps. 103.1 . Failings in respect of the Ministry of the Word . Before . At. After . Failing in the Sacraments . Baptisme . 1 Tim. 6.12 . The Lords Supper . Before . 1 Cor. 11.28 . A● . After . 1 Cor. 15.27 . Vers. 29. Heb. 6.6 . 1 Cor. 1.17 . Psal. 78.8 . Psal. 50.16 Ps. 49.20 . Eph. 4.1 . The fourth Commandment Deut. 11.19 . Psal. 92. Amos 8. ●5 Isa. 58.13 . Neh. 8.9 . Levit. 23.28 . Matth. 24.38 . Amos 6.3 , 6. Ezek. 9.4 . Jer. 14.10 . Jonah 3.8 . Mat. 7.12 . 1 Pet. 2.13 . Rom. 23.1 , 2. The sixth Commandment . Mat. 5.22 ▪ 1 Joh. 3.15 The seventh Cōmandment . Mat. 5.28 . The eighth Cōmandment . 1 Tim. 6.10 . Prov. 28.20 . The ninth Cōmandment . The tenth Commandmēt . Job 20 ▪ 12 , 13. 1. Unbelief . Ps. 125.5 . 2 Cor. 11.3 Tit. 1.13 . Rom. 5.8 . 1 Joh. 4.9 . Heb. 10.29 . Phil. 3.8 . Col. 3.11 . Rom. 5.11 Gal. 6 , 14. Psal. 119.115 . Eph. 3.8 . 2 Pet. 1.4 . Heb. 3.2 . 2. Impenitency . Rev. 2.21 . Joh. 3.19 . 2 Cor. 6.1 . Jude v. 4 . Eph. 4.30 Rom. 2 ▪ 5. Rom. 7.13 . Ma●ifold transgressions and mighty sins Am. 5.12 . Mr. Goodwin's aggravation of sinne . Rom. 8.7 . 1 Joh. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jam. 1.21 . Rom. 7.13 Rom. 8.23 . Gen. 3.17 . Hag. 2.13 . Is. 1.18 . Ps. 19 . 1● . Ezra 9.6 Ps. 40.12 . Jer. 6.7 . Gal. 3.10 . Kinds of sinne . Heb. 10.28 , 29. 2 Cor. 3.8 . Mat. 11.21 , 22. 1 Sam. 2 ▪ 25. Mat. 22.38 . 1 Sam. 15.22 . Particular sins . Ps. 51.3 . Quis , ubi , quid , quibus auxillis , Cur , quomodo , quando . 1. The Person . The Person . 1 Cor. 10.22 . Isa. 3.8 . 2 Thes. 2.16 ▪ Ps. 109.5 . Deut. 32.6 Rom. 2.17 18. 2. The Place . Isa. 26.10 . Ps. 106.7 . 3. The Thing . 4. The Means . 5. The End. Jer. 2.13 . Is. 55.2 . Rom. 6 . 2● 6. The Manner . Heb. 10.26 . Rom. 2 ▪ 4 2 Pet. 2.22 Ps. 50.17 Isa. 5.18 . Rom. 2.1 . Isa. 43.24 Job 15.16 Eph. 4.19 . Num. 15.30 . Jer. 5.3 . Isa. 65.3 . 1 Cor. 10.22 . 7. The Time. Exek . 36.31 . Gen. 32.10 Job . 42.6 . Luke 15.18 , 19. 2 Pet. 2.4 , 5 , 6. Rom. 11.21 . Eccl. 8.11 . Ps. 140.11 1. External . Deut. 28.22 . Vers. 27. Vers. 59. Job , 7.5 . Vers , 15. Deut. 28 . 37● . Psal. 44.13 , 14. Deut. 29.20 . Isa. 28.7 . Liberty . Deut. 28.25 . Heb. 11.37 Vers. 38. Peace . Amos 8.9 Vers. 10. Ez. 12.19 . Plenty . Amos 4.6 Ezek. 5.16 Hos. 2.9 . Deut. 28.23 . Vers. 48. Jam. 5.3 . Hag. 1. ● . Deut. 28.16 , 17 , 18. 1 King. 22.27 . Isa. 51.22 . Isa. 34.11 . Psal. 11.6 . 2. Internal Deut. 28.28 . Dan. 4.16 Deut. 28.65 . Job 7.14 . Am. 8.11 . Isa 30.20 . Mic. 3.6 , 7 Pro. 1.26 ▪ 3. Eternal . 2 Thes. 1.9 Matth. 15.41.22.13 . Mar. 9.40.2 et . 2.4 . Jude 13. Rev. 19.20 2 Pet. 2.1 . 2 Thes. 1.8 Rev. 14.10 Eze. 36.31 Ezra . 9.6 . Job 42.6 . Dan. 9.8 . Job 9.2 , 3 Ps. 130.3 , 4 Psal. 103.4 Isa. 64.6 . Neh. 9.38 Chap. 10. vers . 29. Psal. 119.5 Acts 3.19 . Psal. 130. ● Jo● . 2.1 Ez● . 33.11 Ps. 51.17 . 2 Sam. 7.28 . Hos. 14. ● . Jer. 32.40 . Ps. 119 49 Psal. 9.10 . Joh. 6.37 . Chap. 5. 1. Sin. 1. The guilt of sin . Isa. 44.22 . Zach. 13.1 Mic. 7.19 . Rom. 3.24 . 2 Cor. 7.1 . Col. 2.14 . Ps. 25.6 , 7. Vers. 11. Psal 41.4 . Ps. 51.1 , 2. Vers. 7. Vers. 9. Ps. 79.8 , 9 Psal. 119.132 . Hos. 14.2 . Vers. 4. Ezek. 18.21 , 22. Prov 3.8 . Psal. 130.7 Exod. 23.5 . 1 Cor. 9.9 1 Joh. 2.2 . Mat. 18.11 Eph. 2.1 . Joh. 18.37 Isa. 53.5 . Job 15.14 Ps. 103.14 . Ps. 78.39 . Ps. 143.2 . Mat. 9.12 . Rom. 5.1 . Eph. 1.13 , 14. Psal. 35.3 . Ps. 51.12 . Ps. 4.6 . Ps. 90.14 . Ps. 119.135 Gen. 18.25 Isa. 45.19 . Ps. 85.8 . Jer. 32.27 . 2. The power of sin . Rom. 6.12 Vers. 23. Tit. 2.22 . Heb. 9.14 Eph. 4.22 . Gal. 5.24 . Eph. 5.11 . Heb. 3.13 . Eph. 2.2 , 3 2 Cor. 10.5 . Psal. 19.13 Psal. 119.133 . Phil. 3.21 Mich. 7.19 2. Temptation . Jam. 1.14 . 1 Pet. 5.8 . 2 Cor. 2.11 . Luk. 22.31 Mat. 26.41 Eph. 6.11 . 1 Pet. 5.8 . Rev. 2.24 1 Tim. 3.7 . Rom. 16.20 . Mat. 7.27 . Jam. 1.14 . Mat. 26.41 3. Punishment . Ps. 91.10 . Psal. 6.1 . Ps. 51.11 . 1. The sanctification of our natures . Ez. 36.26 . Rom. 8.7 . Eph. 4.24 . 1 Pet. 1.23 Eph. 3.16 . 1 Thes. 3.13 . Rom. 8.11 Act. 13.43 Col. 1.13 Ps. 51.10 . 1 Thes. 5.23 . 1. Our inward man. For our understandings . Rom. 12.2 1 Cor. 2.14 Rom. 16.19 . Our conscience . Heb. 9.14 Our affections . Rom. 2.20 Colos. 3 2 Phil. 1.10 . Psal. 40.8 Joh. 5.30 . Our memories . 2 Pet. 3.1 . Deut. 8.11 2 Our outward man 1 Cor. 3.16 Rom. 12.1 Rom. 6.13 19 Rom. 7.18 Phil. 2.13 . John 1.13 Eph. 3.20 . Ez. 36.26 . Jer. ●1 . 33 . Luk. 11.13 1 T●es . 4.3 Mat. 5.6 . Prov. 8.31 2 The obedience of our lives . Psal. 23.3 . 2 Cor. 1.12 Tit. 2.12 . Heb. 12.28 Rom. 12.2 1 Pet. 2 21 1 Pet. 4.2 , 3 1 Pet. 1.14 Ps. 119.5 . Ps. 143.10 Ps. 25.4 , 5. Ps. 86.11 . Luk. 1.74 , 75. 1 Cor. 15·58 . 1 Tim. 1.19 Rom. 2.7 . Gal. 6.9 . Heb. 10.23 Heb. 13.9 . Job 2.3 . 2 Thes. 2.17 . 2 Cor. 9.8 1 Thes. 4.1 Eph. 6.10 Phil. 1.11 Phil. 3.14 Heb. 13.20 , 21. Col. 4.12 . Gal. 5.22 1 Tim. 6.11 Tit. 2.12 Knowledg . Prov. 19.2 Prov. 2 2. Ps. 119.18 Eph. 1.17.18 . Psal. 139.3 . Col. 1.9 , 10. Hos. 6.3 . Rom. 1.18 Belief . Heb. 3.12 . Tit. 3.8 . Trust. 2 Chron. 20.12 . Isa. 50.10 . Psa. 55.22 Psal. 91.1 . Psal. 37.5 . Phil. 4.6 . Hope . Rom. 5.5 . 1 Pet. 3.15 2 Cor. 4.18 Heb. 6.18 Vers. 19. Heb. 10.35 2 Pet. 1.10 Love. Deut. 6.5 . Luk. 14.26 Phil. 1.9 , 10. Psal. 42.2 . Zeal . Tit. 2.14 . Rev. 3.16 Jer. 9.10 . Rom. 12.11 . Gal. 4.18 . Rom. 1.6 . Mar. 8.38 . Rejoycing in him . Psal. 37.4 . Jer. 9.24 . Deut. 28.47 . Psal. 4.6 , 7 Psal. 63.3 . Gratitude . Ps. 40.10 . Joh. 15.8 . Patience . Job 2.10 . Lam. 3.22 Rom. 8.28 Joh· 18.11 . 1 Pet. 3.14 . Rom. 5.3 , 4 , 5. Rom. 8.18 1 Tim. 4.10 1 Pet. 2 , 23.4.9 . Levi. 26.41 Isa. 26.8 . Lam. 3.29 Lam. 3.39 Job 34.31 , 32. Mich. 7.9 . Ez. 9.13 . Ps. 118.18 Lam. 3.33 2 Sam. 15.26 . 1 Sam. 3.18 Obedience . 2 Kin. 20.3 Psa. 119.6 . Rom ▪ 6.17 Num. 14.24 ▪ 2 Tim. 3.5 Feare . Isa. 8.13 . 1 Pet. 4.7 . 2 Cor. 5.10 Isa ▪ 51.12 . Mat. 10.28 Humility . Deut. 8.14 Dan. 5.20 . Hab ▪ 2.4 . Gal. 6.3 . 1 Pet. 5.5 . Rom. 12.16 . 1. Prayer . Zach. 12.10 Joh 16 24 Isa. 64.7 . Rom. 1.9 . Heb. 10.22 Rom. 5.5 ▪ Psal. 51.15 Psal. 19.14 Confession . Psal. 51.3 . Job 42.6 . Petition . Heb. 10.22 Jam. 1.6 . 1 Joh. 5.14 Ps. 145.18 Thanksgiving . Psal. 104.33 , 34. Psal. 85.8 . Ps. 107.34 . 2. Ministery of the Word . 1 Tim. ●4 . 16 . Tit. 2.7 . Tit. 1.7 , 8. 2 Tim. 2.24 . 2 Cor. 4.2 1 Cor 4.1 . 1 Cor. 10.33 . 1 Cor. 9.27 2 Tim. 2.15 . 2 Tim. 4.2 2 Tim. 2.25 . 1 Pet. 5.2 . 1 Pet. 4.11 1 Cor. 2.4 . Tit. 2.7 . 1 Thes. 2.4 1 Love and p●izing of the Word ▪ 1 Pet. 1.23 . 2 Tim. 3.15 . Joh. 12.48 Psal. 19.10 . Psal. 26.7 , 8. Psal. 27.4 . Psal. 96.6 . 1 Pet. 2.2 . 2 Due preparation for it ▪ and a blessing upon it . 2 Cor. 10.5 Eph. 2.10 . Isa. 64.5 . 2 Thes. 2.10 Rom. 1.18 Isa. 55.10 , 11. Heb. 4.12 1 Cor. 3.6 . Psal. 19 . 7· Pro. 20 12 Jer 31.33 . Ps. 119 v. 18 , 36.133 Ps. 25.4 , 5. Ps 86.11 . Psal 143.8 , 10 3. Our demeanour . Jam. 1.21 Rom. 15.13 . Luke 8.15 . 4 Profiting by it afterwards . Rom. 6.22 Luke 8.5 . 2 Cor. 3.18 Luk. 12.48 2 Cor. 6.1 . Jam. 1.25 . 2 Pet. 3.18 Ps. 17.15 . 3. Sacraments . Baptisme . 1 Pet. 3.21 The Lords Supper . Deut. 28.58 . 1 Pet. 3.15 Eph. 4.1 . Phil. 2.15 . Mat. 5.16 . 1 Thes. 4.12 Rom. 2.24 . 1 Pet. 2.15 1 Pet. 3.16 Psal. 145.5 Ps. 107.24 Vers. 43. Ps. 92.5 , 6. The fourth Command . Isa. 58.13 . Isa. 55.11 . Isa. 50.4 . Ezek. 34 4 Jer. 3.15 Isa. 53.10 . Isa. 58.13 . Neh. 8.9 . Psal. 34.3 . Hest. 9.22 Neh. 8.10 Job . 42.6 Ez. 36.31 Rom. 6.21 Neh. 9.31 Isa. 58.6 . Rom. 12.10 . Vers. 9. 1 Joh. 3.18 1 Pet. 1.22 Heb. 13.1 1 Thes. 3.12 Phil. 1.9 . Gal. 6.10 . Mat. 5.44 . Heb. 10.24 The sixth Command . Rom. 12.10 ▪ Deut. 6.7 . Eph. 6.4 . Levit. 19.3 Col. 3.20 . Col. 3 . 19· Eph. 5.28 . 1 Pet. 3.7 . Eph. 5.33 . 1 Pet. 3.1 , 4. Col. 4.1 . Eph. 6.9 . 1 Pet. 2.18 Eph. 6.6 , 7 Tit. 2.10 . Pro. 16.31 Tit. 2.2 . Tit. 2.6 . 1 Tim. 5.1 1 Cor. 4.7 Rom. 15.1 , 2. 2 Sam. 23.3 . Rom. 13.3 Ps. 101.6 ▪ 7 1 Tim. 2.2 Heb. 13 17 Heb. 13.11 1 Thes. 5.13 The sixth Command . Pro. 22. ●● Jam. 1.19 . Colos. 3.12 , 13. Eph. 4.32 Eph. 4 31 Rom. 12 18. 1 Cor. 12.26 . Rom. 12.15 . Gal. 6 2. Rom. 14.19 . The 7th . Command . 1 Thes. 4. ● 1 Cor. 6.18 , 12. Vers. 15. Colos. 3 5. 1 Pet. 2. ●● Job 31.1 ▪ Colo 〈…〉 Rom. 9.27 . The 8th Command . 1 Cor. 6.8 . Heb. 13.5 Psa. 34.10 H●b . 11.37 Phil. 4.11 , 12. 1 ●oh . 2.15 1 Cor. 1● . 31 . Luk. 12.31 1 Tim. 6.6 , 8. 1 Thes. 4.6 Eph. 4 ▪ 28 Ecc. 5.19 1 Tim. 6.17 , 18 , 19. Luk. 16 9. Luk. 12.33 2 Cor. 5.6 . The ninth Command . Prov. 17.9 Psal. 15.3 Tit. 3.2 . 1 Pet. 4.15 1 Thes. 4.11 Mat. 7.5 Phil. 2.3 . Rom. 12.3 Prov. 12.1 Eph. 5.15 . 1 Thes. 5.22 Phil. 4.8 . The tenth Command . 2 Cor. 10.5 1 Cor. 7.29 , 30. Prov. 4.13 Job 31.29 Act. 11.18 Psal. 51.17 2 Cor. 7.10 Lam. 3.40 Mat. 3.8 . James 4.8 . Rom. 3.25 Heb. 5.9 . 2 Cor. 4.6 Col. 2.3 . 2 Thes. 1.11 , 12. Eph. 3.17 , 18. Eph. 2.7 . Rom. 1.6 Phil. 3.8 , 9. Phil. 3.9 . 2 Cor. 5.15 Phil. 1.27 1 Cor. 6.20 Jam. 2.20 . 2 Cor. 9.13 Eph. 4.2 . Ch. 5. v. 8. 1 Pet. 1.15 Rom. 13.14 . 1 Tim. 4.7 Gal. 2.14 . 1 Tim. 5.10 Jam. 3.13 . Tit. 2.10 . Eph. 2.10 . Phil. 3.20 Gal. 1.10 . 2 Tim. 2.19 1 Pet. 4.6 . 2 Pet. ● . 5 , 8 ▪ Tit. 2.12 , 13 , 14. 2 Thes. 1.7 . Heb. 10.28 1 Pet. 5.10 . Col. 1.23 Col. 2.7 Heb. 12.1 , 2. Heb. 10.23 John 15.7 2 Tim. 3.14 . Rev. 2.10 . Col 3.16 . 2 Pet. 3.18 Phil. 1.11 . 2 Tim. 2.1 2 Tim. 4.7 , 8. Phil. 4.8 . Phil. 2.15 . Act. 14.17 1 Thes. 2.10 . Gal. 5.13 . Ps 127.2 . Deut. 28.8 Ps. 90.17 . Psal. 57.4 . Deut. 28.4 . Verse 11. Verse 12. Hos 2.21 . Ps. 104.15 . Prov. 30.8 Psal. 74.16 Ps. 119.91 . Ps. 104.30 . Ps. 63.2 . Ps. 91.11 . Psal. 51.6 . Ps. 141 . 3· Eph. 4.29 . Eph. 5.15 Ps. 139.3 Heb. 4.1 , Ps. 42.8 . Ps. 122.4 . Ps 34.7 . Ps 91.5 . Psal. 48. Psal. 127.2 Ps. 143.8 . Ps. 139.12 Psal. 31.5 . Eccl. 11.8 Job 16 . 2● 1 Cor. 12.25 . Ps. 122.6 . Eph. 6.18 . 2 Thes. 3.1.2 . Isa. 49.16 , 17. Ps. 67.1 , 2. Act. 2.47 . Luk. 1.79 . Ps. 2.8 . Isa. 2.2 . Isa. 11.9 . Isa. 41.14 , 15. Isa. 52.10 Rev. 11.15 . Eph. 4.11 , 16. Gen. 9.27 . Am. 9.11 . Ps. 51.18 . Zach. 12.10 . Mat. 27.25 Rom. 11.25 . See before . Gal. 6.10 Ps 5.11 , 12 Ps 36.10 . Psal. 40.16 Psal. 1.5 , 4. Isa. 26.9 Mich , 6.9 . Against Warre . Isa. 25.4 . Isa. 4.5 . Psal. 31.7 , 8. Jer. 4.19 . 2 Sam. 24.14 . Psal. 49 9. Isa. 2.4 . Col. 1.26 . Psal. 65.7 . Jer. 29.11 . Jer. 31.27 . Psal. 7.9 . Psal. 17.7 . Psal. 25.3 , 22. Psal. 66.1 , 2. Verse 11. Psal. 68.1 . Ps. 74·19 , 22. Ps. 79.4 , 5. Ps. 86.14 . Psal. 94.2 . Ps. 102.13 2. Against Famine . Deut. 8.9 . Ezek. 5.16 Hos. 2.9 . Amos 4.6 Isa. 9.20 . Lam. 4.9 , Ez. 46.16 . Hos. 4.3 . Joel 1.11 . Hab. 3.17 Hag. 1.6 . Ps. 132.15 Ps. 144.13 Hos. 2.21 , 22. Gen. 6 5.6 Gen 9.11 . Joel . 2.23 . Prov. 28.3 Gen. 7.11 . Job . 5.10 . Isai. 50.3 . Am. 5.8 . Job 36.27 Ps. 78.23 Ps. 97.6 , 7 Deut. 28.22 . Job 38.28 Vers. 37. Job . 26.8 . Hag. 1.10 . Amos 4.7 Joel 1.12 . Verse 17. Vers. 18. Isa. 5.6 . Deut. 28.23 , 24. Jer. 12.4 . chap. 14 . 4· Vers. 6. 1 Kin. 8.35 , 36. Jer. 14.22 . Ez. 34.26 Ps. 104.14 Jer. 5.24 ▪ 3. Against Pestilence . Psal. 91.3 , 5 , 6. Vers. 10 1 Chron. 21.27 . 1 King. 8.38 . Jer. 47.6 . Job . 6.4 . Jer. 9.21 . Isa. 14.23 . Isa. 57.18 . Ps. 90.7 , 8 Ver. 13.14 Ps 9.9 , 11 Ps. 46.1 . Ps. 35.27 . Psal. 9.18 . Ps. 72.14 . Ps. 69.33 . Isa. 57.16 . Deut. 32.36 Isa. 63.5.5 . Psal 37.5 , Verse 11. Verse 19. Verse 32. Verse 33. Verse 34. Verse 39. Verse . 40. Ps. 125.3 . See fifth Com. before . 1 Tim. 2.2 1 King. 3 9 Rom. 13.3 . Isa. 49.23 . 2 Sam. 23 ▪ 3. 1 Chron. 28.9 . Amos 5.7 Pro. ●0 . 26 Ps. 84.11 . Ps. 105.22 . Am. 5.24 . Exod. 18.21 . See before in the duties of the 2. and 4. Commandement . Mat. 9.38 . Jer. 3. ●5 . Col. 4·17 . Mat. 15.13 Joh. 15.2 . Is. 61.3 . Psal. 1.3 . Cant 4.16 2 Kin. 2.23 Hos. 13.15 Jam. 3.11 . See before in the 5th Cōmandment . Rom. 9.3 . Mat. 12.50 Psal. ●5 . 13 , 14 Mat. 5.4 . Acts 7.60 . Of patience See before in the first Commandment . Job 5.6 . Eccl. 3.11 . Rev. 15.13 Ps. 119.75 Neh. 9.33 Job 2.10 . Heb. 12.6 Ver. 11. Lam. 3.40 . 1 Pet. 5.6 , 7. See before Chap. 16. Heb. 4.16 . 1 Cor. 10.13 . Isa. 57.16 . Is. 54 7 , 8. Ps. 145.14 Ps. 34.18 . Rom. 7.20 Isa. 1.17 . Mat. 11.8 . 1 Thes. 5.8 1 Tim. 1.19 . Rom. 5.4 Psal. 6 3 , 4. Ps. 25.16 , 17. Ps. 27.9 . Ps. 31.16 . Ps. 40.11 . Ps. 57.1 . Ps. 94.19 . Ps 106.4 , 5 Psal. 109.21 , 22. 2 Cor. 4.16 Ps. 6.2 , 5. Psal. 31.9 . Psal. 88.11 , 12. Psal. 39.12 , 13. Psal. 119.75 , 76. Job 10.20.21 . Jer. 17.14 . Psal. 50.15 1 Sam. 2.6 . Ps. 68.20 . Isa. 40.29 . Ps. 116.15 Psal. 41.3 . Jam. 5.15 . Isa. 45.11 . Heb. 4 16. Phil. 1.23 Isa. 57.1 . 1 Cor. 15.54 . Heb. 2.15 . Rom. 8.38 . Heb. 13.22 2 Cor. 4.17 2 Cor. 5.1 . Job 30.23 Job 16.22 Job . 14.5 Psal. 39.4 Ps. 90.12 . Ps. 16.11 , Phil. 3.20 . Job 14.14 . 2 Pet. 3.11 , 12 , 14. Ps. 8.5 , 6. Psal. 139.13 , 14. Job 10 . 1● , 12. Ps. 22.9 , 10 Lam. 3. ●● Psal. 4.8 Ps. 91.4 , 11 Psal. 13.3 . Psal. 92.1 Job 7.3 , 4. Ver. 13 , 14 Prov. 3.24 Psal. 42. ● . Deut. 28 , 28. Deut. 28.50 . Job 33.19 20. Deut. 28.48 . Eph. 4.21 . Heb. 11.37 , 38. Gen. 1.20 . Mich. 4.4 . 2 Chron. 29.8 . Jer. 7.20 . Isa. 28.15 . Ez. 5.15 . Is. 19.13.14 Ez. 14.21 . Psal. 144.10 , 14. Deut. 32.42 . Ps. 147.14 . Isa. 60.18 . Judg. 5.6 , 7 Eze. 36.35 Jer. 16.5 . Ez. 36.29 Ps. 65.11 . Jos. 2.23 . Jer. 15.24 Psal. 83.15 Psal. 65.9 . Psal. 68.9 . Psal. 91.3 . Vers. 10. Vers. 16. Lev. 18.25 . Eph. 1.3 . Eph. 1.5 . 2 Thes. 2.13 Eph. 1.7 . Colos. 1.13 , 14. 1 Tim. 2.6 2 Thes. 2.14 . 2 Tim. 1.9 . Col. 2.13 , 14. Eph. 1.7 , 8 Eph. 2.19 . Col. 1.12 , 13. 2 Pet. 1.3 . 2 Cor. 4.2 . Eph. 5.11 . Heb. 4.12 . 2 Tim. 3.16 Isai 3● . 20 . 1 Sam. 3.1 . Am. 8.11 . Mich. 3.6 . 2 Pet. 1.4 . 1 Pet. 1.3 , 4 Ps. 94.19 . Ps. 51.12 . Ps. 18.16 . Ps. 40.2 . Ps. 107.14 . Rev. 3.10 . Gen. 28.15 Ps. 102.24 . Ps. 66.9 . Deut. 33.27 . 1 Sam. 25.29 . Ps. 27.5 . Isa. 25.4 . Ez. 34.27 . 2 Cor. 1.4 . Isa. 38.10 , 11. Verse . 17. Verse 20. Ps. 30.1 , 3. Ver. 11 , 12 Ps. 116.1 , 2. Verse 8. Ver. 12 , 13 Verse 17.18 , 19. Ps. 118.5 . Verse 18. Verse 21. Ps. 103.2 . Verse 4. Ps. 40.5 . Ps. 139.17 , 18. Psal. 16.2 Rom. 9.11 Rom. 5.10 Luke 6.35 Rom. 10.20 . Job 22.2 , 3 Ps. 8.4 . Gen. 32.10 Ps. 103.17 Ps. 71.15 . Psal. 72.18 Ps. 103.2 Ps. 145.1 , 2 Ephes. 3.20 , 21 Rev. 5.13 . Ch. 7.12 Ch. 19.1 
A36465	----	The doctrine of practicall praying together with a learned exposition on the Lords prayer / by George Downam. Downame, George, d. 1634. 1656 Approx. 746 KB of XML-encoded text transcribed from 226 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A36465 Wing D2060 ESTC R25565 09015756 ocm 09015756 42240 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36465) Transcribed from: (Early English Books Online ; image set 42240) Images scanned from microfilm: (Early English books, 1641-1700 ; 1282:6) The doctrine of practicall praying together with a learned exposition on the Lords prayer / by George Downam. Downame, George, d. 1634. Downame, George, d. 1634. Godly and fruitfull exposition of the Lords prayer. [12], 431 p. Printed by W.H. for Nicolas Bourne, London : 1656. "A Godly and fruitfull exposition of the Lords prayer" has special t.p. with imprint: Printed by Roger Daniel, 1640. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lord's prayer. Prayer. 2003-01 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 Rina Kor Sampled and proofread 2003-02 Rina Kor Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE DOCTRINE OF Practicall Praying : TOGETHER , With a Learned Exposition ON THE LORDS PRAYER . By the Right Reverend Father in God , George Downam , late L d Bishop of Derry in Ireland . Pray without ceasing , &c. 1 Thes. 5. 17. After this manner therefore pray ye , Our Father , &c. Mat. 69. LONDON , Printed by W. H. for Nicolas Bourne at the South entrance of the Royall Exchange . 1656. To the Christian Reader . THere is no duty more excellent in it self or profitable to us then that of Prayer : Wherein we have sweet communion with God and free accesse to the throne of grace , laying open to a gracious Father all our wants and grievances , in hope and confidence to have our suits granted , our sinnes pardoned , our necessities supplyed , and our griefs removed and relieved . It is that hand and key which helpeth to unlock and open the treasury of all Gods graces for the enriching of our souls with all his blessings , the horsmen and chariots of the Israel of God , whereby they get victorie over all their enemies , yea they prevail with God whē he seemeth to oppose against them as an enemie , and to wrestle with them that he may foil and overthrow them , as he did with Jacob. In all which and innumerable other respects as it is to be esteemed the chiefest exercise of a godly and Christian life , which can never be too much practiced , as the Apostle implyeth where he injoyneth us to pray continually , and in all things to give thanks ; so can it never be sufficiently insisted upon in the doctrine of it , whereby we are pressed & perswaded to the frequent exercise of it , and taught to perform it in a right and acceptable manner . In which regard though much already hath been excellently spoken and written upon this subject , yet let no man think it superfluous to have more published of this argument ; seeing that can never be too much taught which is never sufficiently learned and loved . The ensuing Treatises were the labours of that learned , judicious and godly Divine D. Downame , late Bishop of Dery in the Realm of Ireland , my most dear brother , which were penned with his own hand for his private use , but for the publick service of that part of Gods Church over which he was a painfull and faithfull Pastour , conteining the summe of many of his sermons which he preached on this argument . The which if he had been pleased to have polished and perfected with his own learned hand , no doubt much would have been added to their lustre and beautie . Yet seeing this was not done according to his better abilities , I thought it a dammage to Gods people , that they should lose the substance for the want of some circumstance , and have no use of a well-compacted bodie , fit to do God and his Church good service , because it was not decked with gay ornaments . And therefore I have presented it to the view of the world , and indeavoured to perform the dutie of a brother to him that is deceased , though not to raise this spirituall seed to him ( for it was of his own begetting and composing ) yet to give unto it birth and being in the world , without which it would have proved abortive , and so have been buried in perpetuall oblivion . The which service I have the more willingly undertaken for the benefit of all that will take pains to peruse this work , because I am now disabled by age and many infirmities to produce any further labours of mine own in this kind ; wherein I have not been wanting in my more able and mature times , according to the proportion of my small talent which my great Lord and Master hath entrusted me with : Herein imitating the example of the weaker sex , who after they have been fruitfull in bearing children themselves , and now being come to older age are disabled to have any more conceptions , do some of them become midwives , who are helpfull to those who are young and fruitfull for the bringing of their children into the world . The Lord , whose onely blessing maketh all our indeavours profitable by giving efficacie unto them by the inward operation of his holy Spirit , blesse these and all other labours of his servants , that they may bring forth plentifull fruits for the advancement of his glory and the benefit of all his children , who are willing to make use of them to these ends . Thine in the Lord Jesus , to do thee any Christian service , JOHN DOVVNAME . ¶ The contents of the Chapters of the first part of this Treatise , viz. The Doctrine of Prayer ; together with the chief points therein handled . Chap. 1. OF the definition of Prayer , and of the persons who are to pray Pag. 1 Of the name of Invocation and Prayer 2 Of the generall nature of prayer 3 Of the proper nature of prayer 4 What is required in invocation acceptable to God 5 Who ought to pray 6 , 7 , &c. 2. Reasons moving to the dutie of prayer 8 , 9 , &c. 3. Other motives to the dutie of prayer 11 4. Three questions cleared 14 Whether prayer be efficacious to obtein our desires 15 That prayer is necessary notwithstanding Gods decree 16 , 17 , &c. 5. Of the great and wonderfull efficacy of prayer 21 6. Whether by prayer we alwayes obtein our desires 26 7. Of the profit of prayer 29 8. A threefold necessity of prayer 32 9. Who are to perform the duty of prayer 33 10. None but the faithfull can pray effectually and acceptably 37 That the impenitent cannot pray acceptably 39 In what respect God heareth the wicked 47 11. That God alone is to be called upon 51 12. That we ought not to invocate any creature 58 That Angels and Saints are not to be invocated . 59 That Saints departed are not to be invocated 61 Chap. 13 That we must conceive of God in prayer as he hath revealed himself in his word 64 Whether Christ as Mediatour is to be invocated 66 14. That Christ alone is the Mediatour of intercession as well as of redemption 68 15. That we must pray onely in the name of Christ 77 16. Of the manner how we are to call upon God 80 That we must pray with upright hearts 82 , &c. That we must not pray with feigned lips and wandring thoughts 83 , 84 , &c. 17. Of knowledge required necessarily in prayer 89 That prayer ought to be made in a known tongue 92 18. Of Faith which is required in prayer 101 19. Of Humilitie required in prayer 106 Faith and Humility must be joyned in prayer 110 20. Of Reverence required in prayer , and Heartinesse 113 21. Of the Gesture to be used in prayer 116 22. Of the Voyce to be used in prayer 125 Of Battologie in prayer 129 Of the quantitie and qualitie of our prayers 133 23. Whether a set form of prayer may be used 135 What we are to think of extempor all prayer 137 Of conceived prayers and set forms 139 24. Of things required out of the action of prayer 141 Of Preparation unto prayer 142 Of duties to be performed after prayer 144 25. Of the Subject matter of our prayers , and what is required thereunto ; namely , that it be good and according to Gods will 146 That being unable to pray we are assisted by the Spirit 147 Chap. 26 Of the circumstances of prayer 150 Of Publick prayer 151 Of Private prayer in the family , and alone 154 27. Of the time of prayer 156 The Euchetae confuted 157 28. Concerning the Place of prayer 161 The vanity of Pilgrimages 163 29. Of Prayer or Petition : and what is required unto it 164 Prayer and thanksgiving must be joyned 165 What things are required in prayer 167 We must pray in sight and sense of our wants 169 We must pray with fervency of de●…ire 172 30. Of Faith , which is chiefly required in prayer 173 We must pray in faith and submission to Gods will 176 31. Of duties to be performed after prayer 178 32. Distinctions of prayer in regard of the object 181 For whom we must pray 184 Of prayer against others 188 Of Imprecations 189 33. Of the reall object of prayer , or the things to be prayed for 191 We must pray for temporall blessings 193 34. Of Deprecation 195 Of Confession of our sinnes 196 How this Confession is to be made 197 35. Of Thanksgiving 201 What is required in Thanksgiving 202 36. Speciall duties required in Thanksgiving 206 37. Of the outward expressing inward thankfulnesse by praysing God 212 38. Duties to be performed before & after thanksgiving 216 ¶ The chief things handled in the second part of this Treatise , viz. The exposition of the Lords Prayer . THe generals of Invocation applyed to the Lords Prayer 226 The Preface 231 How God is called Father ibid. Of the name Father ; and what duties it teacheth us 234 What is meant by the word Our 237 The meaning of these words , Which art in heaven 244 The division of the Petitions 251 The meaning of the first Petition 252 How Gods name is sanctified by us 255 How Gods name signifying his Glory is sanctified by us 257 How it is sanctified , signifying his Titles 259 How it is sanctified , signifying his Word 263 How it is sanctified , signifying the Doctrine of religion 264 How it is sanctified , signifying his Works 265 How God himself sanctifieth his name 269 The second Petition handled 271 What Gods kingdome is 272 What it is for Gods kingdome to come 275 Christs kingdome cometh by means 279 The impediments of Gods kingdome to be prayed against 282 Uses concerning the coming of Gods kingdome 289 Of the coming of the kingdome of glory 293 We must expect and pray for the second coming of Christ 294 How we must expect the second coming of Christ 298 The third Petition explained 301 Of the will of God , and things which he willeth 303 How Gods will is done on earth 307 How Gods will is done on earth as in heaven 310 The matter and manner of our obedience 314 , 315 Wherein our obedience resembleth that of the Angels 319 The exposition of the fourth Petition 324 Why we ask temporall blessings before spirituall 325 What is meant by Bread 327 What is meant by daily bread 330 How God is said to give us daily bread 333 , &c. Duties to be performed by them that ask daily bread 339 , 340 , &c. The fifth Petition expounded 350 We must be justified before we can be sanctified 352 That our sinnes are debts 355 What is meant by forgiving our trespasses 359 By this petition we are put in mind of our misery and Gods mercy 361 No man can satisfie Gods justice for his sinnes 362 Severall duties arising out of the fifth petition 368 , 369 Our forgiving no cause of Gods forgiving us 376 How we can be said to forgive 379 Reasons moving us to forgive 385 , &c. The sixth petition expounded 390 Those whom God pardoneth the devil tempteth 391 The necessity of this prayer , Not to be lead into temptation 392 Of probations and trialls , 1. by prosperity , 2. by afflictions 394 , 395 Of divers sorts of temptations 396 1. Of the flesh ibid. 2. Of the world 397 3. Of the devil 400 Of the divers sorts of the devils temptations 401 , &c. How God may be said to tempt 406 Satan can neither tempt or overcome without Gods permission 409 That temptations are good for Gods children 410 How we must pray against the temptations of the flesh , the world , and the devil 413 , 414 , 415 , &c. The Conclusion of the Lords Prayer both authenticall and necessary 419 Our faith confirmed by this Conclusion 420 What is meant by , thine is the kingdome 422 , 423 What is meant by , the power and the glory 424 , 425 Everlasting kingdome , power and glory belongeth to God 427 What the word Amen signifieth 429 CHAP. I. Of the definition of prayer ; and of the persons who are to pray . AMong all the duties of Christianitie , as there is not any more honourable in it self , more glorious to God , more profitable and necessary for us then the exercise of prayer and invocation , so is there none wherein we do more need direction and instruction , and consequently nothing wherein my labour in speaking and yours in hearing may better be imployed . For , as Chrysostome saith , Pulcherrima est scientia veréque Christiano homine digna quae docet rectè precari : That is the most excellent knowledge and truly worthy a Christian man which teacheth rightly to pray . In treating whereof I purpose ( by the help of God ) to observe this order : First , I will set down the doctrine of invocation , and then explain that absolute form or pattern of prayer prescribed by our Saviour Christ , wherein the practice of the doctrine is conteined . The doctrine must first be generall and common to both the sorts of invocation , viz. prayer and thanksgiving ; and then speciall and peculiar to either . The generall doctrine consisteth of such points as are either more substantiall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ or accidentall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The substantiall points are all of them comprised in this definition ; Invocation or prayer is a religious speech of the faithfull , directed unto God in the name of Christ , framed according to the will of God by the help of the holy Ghost , concerning good things apperteining to his glory and our good . The phrase of invocating or calling upon the name of God sometimes signifieth the profession of the true religion whereby we take the name of God upon us , and are called after his name : as Gen. 48. 16. and 4. 16. Isa. 63. 10. Acts 9. 14. 1. Cor. 1. 2. And first , as touching the name ; This part of Gods worship is usually in the Scriptures expressed by the phrase of calling upon the name of God , and therefore is fitly called invocation , that is , calling upon God , whether it be by way of praying or praysing . In which generall sense the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tephillat , is sometimes used ; 1. Sam. 2. 1. Psal. 86. 1. Isa. 56. 7. Domus orationis , oratio , and invocatio in Latine : and by a Synecdoche prayer in the English tongue ; though properly it signifieth that species or kind of invocation whereby we crave any thing at the hands of God. By a Metonymie of the signe it is sometimes called the lifting up of the hands , Psal. 141. 2. and 44. 20. sometimes , the lifting up of the eyes , Psal. 123. 1. more properly , a lifting up of the heart unto God , Psal. 25. 1. whereof the other are but sign●…s . Which must teach us when we pray , to lift up our hearts with our hands unto God in the heavens , as Jeremie speaketh Lam. 3. 41. So much of the name . In the definition the nature of Invocation is set forth : both the generall , which Logicians call the genus ; and proper , in that which is called the difference . The generall , in that I call it a religious speech . For of religious speech there are two speciall sorts : the one of man unto man in the name of God and in the stead of Christ ; which is preaching : the other of man unto God in the name and mediation of Christ ; which is prayer or invocation : And both of them somewhere in the Scriptures are expressed by one and the same name of prophesying : which for Preaching is used , 1. Cor. 14. 3 , 4. and elsewhere for Invocation , both in the sense of praying , 1. Kings 18. 29. with 26. and of praysing , 1. Chron. 25. 1 , 2 , 3. First , I say , it is a speech . And because the religious speech is the chief speech which we can use , therefore as preaching is called Sermo , so prayer is of the Latines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Oratio . But where I say prayer is a speech , you are to understand , that whereas there is a twofold speech , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , outward and inward , the inward being also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a speech conceived in the mind : the outward , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a speech uttered with the voice : prayer is not the outward speech chiefly or onely , but the inward of the soul ; either alone , when in prayer the voice is not used , as Gen. 24. 45. Exod. 14. 15. 1. Sam. 1. 13. and is called oratio mentalis , which is usuaîl in meditation , and is sometimes so called : or chi●…fly when the voice is used , as most commonly it is : Whereupon some define prayer to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the speech or communication of the soul with God ; others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ascending of the mind unto God. In which respect the holy Ghost calleth it the lifting up of the heart unto God , Psal. 25. 1. and the pouring forth of the soul before the Lord , Psal. 62. 8. 1. Sam. 1. 15. As for that prayer which is onely the outward speech of the mouth without the inward of the heart , it is not a prayer in truth , but a meer lip-labour . For to call upon God in truth , is to pray with our souls , and to call upon him with our hearts , to lift up our hearts and to poure forth our souls before the Lord , as I shall shew more fully hereafter . But I adde , that it is a religious speech , to note that prayer is a part , and indeed a principall part of that religious adoration and worship which we ow unto God : and consequently to teach us , that it is a dutie to be performed religiously and devoutly , as intending thereby an holy and acceptable service unto God. So that true prayer is not a bare reading or recitall of any form of prayer without understanding , without affection , without devotion , without faith ; but a religious service devoutly offered unto God out of an upright and pure heart , 2. Tim. 2. 22. Psal. 119. 7. The proper nature of Invocation is described in the rest of the definition , conteining six substantiall points necessarily required in all prayer , viz. Quis , Quem , Cujus nomine , Quomodo , Cujus ope , De quibus ; that is , Who must pray , Whom we must pray unto , In whose name , In what manner , By whose help , and For what . For in all invocation that shall be acceptable unto God , there is required , 1. That the person which prayeth be faithfull ; 2. That the partie to whom we pray be the onely true God ; 3. That the prayer be made in the name of Christ ; ( For sinne having made a separation between God and us , there is no accesse for us unto God in our own name . ) 4. For the manner , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to God , Rom. 8. 27. or , as S. John speaketh more fully , 1. Epist. 5. 14. according to the will of God , that is , that in our invocation or prayer we perform those things which God hath willed and required in his word to be performed in prayer . 5. Because we are not able of our selves to perform any of those things which God hath required , I adde , that we are to call upon God by the help of the holy Ghost . 6. And lastly , I shew that the object of our invocation , that is , the things concerning which we do speak unto God in prayer , are good things apperteining to his glorie and our good ; as namely and especially , the benefits and blessings of God , for which we do either pray unto him , or praise him . Of these six in order : And first for the partie which is to pray . When I say that prayer is a speech of the faithfull , you are to understand , 1. That we speak of prayer as it is officium via●…orum , a duty injoyned unto men living here upon earth as pilgrimes in the Church militant , unto whom alone the doctrine of Invocation doth appertein ; and not as it is exercitium spirituum beatorum , the exercise of the Saints and Angels in the Church triumphant in heaven , to whom neither the commandments injoyning this duty , nor the promises made to prayer , nor the directions which teach how to pray are directed . For although the word of God hath revealed that they are conversant in the one part of invocation , that is , in praising & glorifying God ( wherein we are to imitate them , that we may do this will of God , 1. Thess. 5. 18. as the Saints and Angels do it in heaven ) yet as touching the other part , which is prayer or petition , for what or for whom they pray in particular , the Spirit of God in the Scriptures hath not revealed : and it is but foolish curiositie to seek to be wise above that which is written . For herein especially is that verified , Qu●… supra nos nihil ad nos , that is , Things above us belong not unto us : much lesse ought we with the superstitious Papists upon an erroneous conceit of theirs , I mean the Saints and Angels in particular , that is , such Saints and Angels praying for us in particular , ground an idolatrous practice of our praying unto them . But of this also more hereafter . 2. Seeing we consider it as the dutie of the living , Isa. 38. 19. we are more particularly to consider both who in this world are required to pray , and also what is required in them that do pray . This dutie is required of all men living without exception : All are to call upon God. And that their prayer may be accepted of God , it is required of all that they should have faith . For as much therefore as we are to define prayer as it is effectuall and acceptable , for that cause I defined it to be the speech of the faithfull : not but that all are bound to pray , but that none pray effectually and acceptably but they onely that believe . Concerning the partie therefore which is to call upon God , I am to shew these two things : 1. That it is required of all to pray ; 2. That it is required of all which do pray that they be faithfull . The former I am the rather in this place to perform , lest when I have defined Quid sit , and so taught how we are to pray , I leave place to the question An sit , Whether we are to pray at all or not . For howsoever it is a great honour and favour for a sinfull man who is but dust and ashes ( as Abraham upon this occasion confesseth , Gen. 18. 27. ) that the Lord should admit him to familiar speech with his great and glorious Majestie ( For as Chrysostome saith , Quis non admiraretur tantam benignitatem quam in nos declarat Deus , qui nos mortales dignos habuerit qui cum ipso colloquamur , nostr áque vota apud ipsum deponamus ? that is , Who would not admire this so great goodnesse which God declareth towards us , who esteemeth mortalls worthy to talk with him , and to lay before him all our suits ? ) and that he should be near unto us in all that we do call upon him for , Deut. 4. 7. and therefore a thing greatly to be desired and highly to be esteemed of us ; yet naturally men abhorre from the performance of this dutie : which caused the Prophet Isaiah to complain that there was none that called upon the name of the Lord. The reason is , because sinne having made a separation between God and us , the man whose conscience condemneth him of sinne unrepented of , as not being reconciled unto God , flieth from his presence as the guilty person or malefactour from the sight of the judge ; so farre is he from presenting himself voluntarily before the Lord : as we see in the examples of our first parents , Gen. 3. 8. in Peter before his effectuall calling , who perceiving by the miraculous draught of fish the Divinitie of our Saviour Christ , desireth him to depart from him , for I ( saith he ) am a sinfull man : in the Gergasines or Gadarenes , who being strucken with fear at the miraculous dispossessing of the legion of devils , besought our Saviour to depart out of their coasts , Matth. 8. 34. Luke 8. 37. It shall be needfull therefore to use some reasons and motives to move us to the performance of this dutie . CHAP. II. Reasons moving to the dutie of prayer . FIrst therefore the law of nature teacheth all men this principle , That there is a God , and that this God is to be called upon and worshipped . For which cause all nations being never so barbarous , though they know not the true God , yet by the instinct of nature think themselves bound to call upon that which they suppose to be God. If therefore those nations which did not call upon the true God , whom indeed they did not know , are subject to the curse of God , Psal. 69. 6. Jer. 10. 25. how shall they escape the curse of God who knowing him do not call upon him ? for by their not calling upon him they do deny him , Tit. 1. 16. and therefore this is observed as a note of the foolish Atheist , who saith that there is no God , that he doth not call upon the Lord , Psal. 14. 4. Secondly , It is a principall part of that worship of God for which the nature of man was at the first created according to his image , and for which it was redeemed , viz. that we might worship him in holinesse and righteousnesse : and therefore those who will not call upon him rob God of that honour that is due unto him , and as much as in them lyeth go about to frustrate that end for which they were created and redeemed : So principall , that sometimes the duty of invocation is put for the whole worship of God , as Gen. 21. 33. & 26. 25. as if it were all in all . In which regard the temple which was provided for Gods worship was called the house of prayer , Esa. 56. 7. And no marvell , for by this one duty of invocation we exercise and testifie our religion , our faith , our love both of God and man , our affiance and hope , &c. Thirdly , It is injoyned in the morall law of God , which is generall and perpetuall , and is therefore also required in the gospel . And if you ask in what part of the law ; I answer , In both tables ; as a duty of religion to God , and of charity to our neighbour , for whose good we either pray or give thanks : In every commandment ; as the common means whereby we are enabled to perform the severall duties , and to attein those vertues which are therein prescribed : But chiefly it is commanded in the commandments of the first table ; the obedience whereof in a great part consisteth herein : For hereby God is worshipped in the spirit or inwardly , praecept . 1. adored in the body or outwardly , praecept . 2. sanctified or glorified in the mouth , praecept . 3. and a good part of the sanctifying of the sabbath praecept . 4. standeth in this . Now if any man shall object , That he is a sinfull man , and that by his sinne he hath made himself unworthy to tread upon the earth or to look up unto heaven , and much more unworthy to present himself before the Lord with hope to be heard ; and consequently , that it were great presumption for him to call upon the Lord : I answer , That it were indeed greater presumption to come before God then it was to rush into the presence of the kings of Persia , were it not that the Lord did in like manner hold out unto us the sceptre of his word , therein by his manifold commandments injoyning us this duty , and by his gracious promises encouraging us thereunto . This therefore may be a fourth argument or motive : For if God hath commanded us to call upon him , and hath promised to heare us , in obedience to his commandment and in faith in his promises we are to call upon him , being assured that he who hath commanded us to pray and hath promised to heare will graciously accept our prayers . The speciall commandments are dispersed in many places of the scripture , and so likewise the promises . I will cite a few places where they are conjoyned : Psal. 50. 14 , 15. Offer unto God thanksgiving : and call upon me in the day of trouble ; I will deliver thee , and thou shalt glorifie me . Matth. 7. 7 , 8. Ask and ye shall have ; seek and ye shall find ; knock and it shall be opened unto you : for whosoever asketh receiveth , &c. Joh. 16. 23 , 24. Verily verily I say unto you , Whatsoever ye shall ask the Father in my name he will give it you : Ask and ye shall receive , that your joy may be full . To these commandments adde 1. Thess. 5. 17 , 18. Pray without ceasing ; in every thing give thanks : for this is the will of God in Christ Jesus concerning you . And to the promises that in Psal. 145. 18. belongeth , The Lord is near to all that call upon him , to all that call upon him in truth . And therefore they can no sooner call but he heareth , Dan. 9. 23. Yea , before we call the Lord hath promised to heare , Esa. 65. 24. Which sheweth that he is more ready to heare then we are to call upon him . CHAP. III. Other motives to the duty of prayer . UNto these we may adde three principall motives ; viz. the excellency , the profit , the necessity of invocation : that the excellency may invite , the profit allure , the necessity draw us to the performance thereof . First therefore it is excellent and honourable : For this is a great honour and high favour for a sinfull and mortall man , who is but dust and ashes , to have ordinary accesse unto God and free conference with him ; but especially to have the Lord near unto us in all things that we call upon him for , Deut. 4. 7. For it is no small honour for a man to have free accesse to his prince who is made of the same mould , and to have as we say the kings eare . Illud maximum ( saith Chrysostome ) quòd quisquis orat cum Deo colloquitur . Quantae autem dignitatis sit hominem cum Deo miscere sermonem , nem●…nem l●…tet : That is the greatest priviledge , that whosoever prayeth talketh with God. And how great a dignity it is for a man to be admitted conference with God none can be ignorant . But it is not onely honourable unto us , but ( which is much more to be regarded ) unto God himself : For hereby we asscribe unto him omniscience , omnipotency and all-sufficiency , infinite mercy and goodnesse , acknowledging him to be the authour and fountain of all good things . And therefore he preferreth the sacrifice of prayse and of prayer , which are the calves of our lips , before the sacrifice of goats and bulls ; Psal. 50. 8. ad 16. [ For as touching the sacrifice of a broken and humble soul poured forth in prayer , the holy Ghost testifieth that the Lord esteemeth it in stead of all sacrifices , Psal. 51. 17. And for the other of praise , the Lord professeth Psal. 50. 23. He that offereth or sacrificeth praise honoureth me . By prayer we glorifie God : for magna est Dei gloria , saith Augustine , ut nos simus mendici ejus ; that is , It is the great glory of God that we are his beggers . But by praysing much more : for to prayse God is to magnifie and glorifie him , and by these terms it is expressed in the scriptures . But profit is that respect which most men look after : Psal. 4. 6. There be many which say , Who will shew us any good ? And in this particular ; What will it profit us if we shall call upon God ? Job 21. 15. First , for prayse : If we glorifie God he will glorifie us ; 1. Sam. 2. 30. Secondly , for prayer : The profit is so great , that it is the ordinary means of obteining all good things which we do desire , and of avoyding all evil which we fear . It hath the promises both of this life and of a better : neither is there any good thing which the Lord hath ordeined for us , whether temporall for our good , or spirituall for our salvation , but he hath appointed that we should obtein it by prayer . Prayer is the key of Gods treasury , yea it is clavis coeli ; that is , the key of heaven : It is armour of proof against all tentations , serving for all parts , and therefore not assigned to any one , Ephes. 6. 18. flagellum diaboli , the scourge of the devill ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●… sovereigne remedy against all evil . In the spirituall life it is as the hand in the temporall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the instrument of instruments . But the profit is best manifested by the promises of God which are infallible , especially if ye will compare Matth. 7. 7 , 8. with John 16. 23. and 1. John 5. 14. Whosoever asketh any thing whatsoever in the name of Christ according to Gods will , it shall be granted . What promise can be more large then whosoever and whatsoever ? In a word , God is rich unto all that call upon him ; for whosoever shall call upon the name of the Lord shall be saved , Rom. 10. 12 , 13. CHAP. IIII. Three questions cleared . NOw for the further clearing of this point concerning the profit and efficacy of prayer there are three questions to be decided : 1. Whether prayer be opu●… impetratorium or of any efficacy to obtein our desires . 2. And if it be , Whether by prayer we do alwayes obtein our desires . 3. Whether there be any other profit or fruit to be expected by our prayers besides the obteining of our desires . The decision of the first question is needfull , not onely because some hereticks have held prayer to be superfluous , but chiefly because our adversaries father this heresie upon us . Those that take away the use of prayer ground their fansie on the knowledge and providence of God. For first , If God our heavenly Father do know our wants , and be of himself ready to supply them , shall not we seem to doubt either of his knowledge or of his goodnesse if we pray unto him . Answ. Our Saviour indeed doth teach us that God our heavenly Father doth know our wants , and is willing to supply them , Matth , 6. 32. but yet in the same chapter he teacheth us to pray , and promiseth that by prayer we shall obtein , Matth. 7. 7 , 8. and therefore in obedience to the commandment , and in faith in the promise , we are to call upon God , whatsoever flesh and bloud can object to the contrary . Gods knowledge of our wants and readinesse to supply them must free us from distrustfull care , and move us with affiance to seek unto God in all our necessities ; to which end our Saviour Christ informeth us of Gods knowledge and fatherly love . And so the Apostle Phil. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be not distrustfully carefull for any thing , but in every thing let your requests by prayer and supplication with thanksgiving be made known before God. The perswasion therefore of Gods knowledge and love must not hinder us from prayer , but rather incourage us with faith and affiance to call upon him . Neither do we call upon God either to inform him in that which he knoweth not , or to move him to that which he hath not purposed , but to do our duty to God and our selves : to God , in worshipping him by this exercise , and acknowledging him by prayer and thanksgiving to be the authour of all good things : to our selves , in using that means which God hath ordained for the obteining of our desires . God hath purposed and promised to give good things , not to all but to those that use the means : There is a promise of receiving and obteining , but to those that ask ; of finding , but to those that seek ; and of opening , but to those that knock . And moreover , as Augustine saith , the Lord would have us to exercise and increase by prayer our desire , our hope and our faith , that so we may be the more capable of those good things which God hath promised to give ; For they are great , sed nos ad accipiendum parvi & angusti sumus . Tantò quippe illud quod valde magnum sumemus capaciùs quantò & sideliks credimus , & speramus sirmiùs , & desider amus ardentiús , But we are little and strait to receive : For that which is very great we take more capaciously when as we do more faithfully believe , and more firmly hope , and more ardently desire . The second objection is taken from the decree of Gods providence . For whereas we teach that all things come to passe according to the counsel of Gods will , Ephes. 1. 11. which is unchangeable because it is alwayes the best , hereupon some object that we take away the use of prayer : For if all things come to passe according to the immutable counsel of God , then to pray for any thing is needlesse or bootlesse : Needlesse , if God have already appointed that which we desire : bootlesse , if he have determined the contrary ; for we may not think that by our prayer we can alter his decree which cannot be changed . Answ. It may well be that some do thus abuse the doctrine of Gods providence , as many do to the like purpose the doctrine of predestination , falling into the erroneous conceit of the Predestinatours . For if I be elected ( say they ) a godly life is needlesse ; if not , it is bootlesse . But the same answer will serve for both : 1. Where God hath appointed any thing as the end , he hath also preordained the means whereby it is obteined . Finis imponit necessit●…tem his quae sunt ad finem , The end imposeth a necessity unto those means which conduce to the end . Wherefore as it is necessary in respect of Gods decree , that the end appointed shall come to passe ; so is it as necessarie in respect of the same decree , that it should be obteined by the preordained means whereby it is to be obteined . Now prayer is the means which God h●…th ordained whereby we are to obtein good things , &c. Non propter hoc oramus ( saith Thomas ) ut Divinam dispositionem immutemus , sed ut id impetremus quod Deus disposuit per orationes sanctorum esse implendum : ut , scilicet , homines postulando mereantur accipere quod iis Deus omnipotens ante secula disposuit donare : that is , We do not therefore pray that we may change the Divine disposition , but that we may obtein that which God hath disposed to be accomplished by the prayers of the Saints ; to wit , that men by praying may deserve to receive that which God omnipotent hath before all times ordained to give them . 2. God in his word hath injoyned us the use of this means , and graciously promised a blessing ; and therefore farre be it from us , under a pretense of conforming our selves to the secret will of God which we know not , to rebell against his will revealed which we know . 3. God in his word by his gracious promises hath revealed his will concerning those that do pray as they ought , that they shall obtein . If therefore God hath enabled thee to pray effectually , thou mayest be assured that thou shalt obtein thy desire , or that which is better : For much availeth the prayer of a righteous man : and the Lord is rich to all that call upon him . 4. Though the will and purpose of God for the granting or denying thy desire were revealed unto thee , yet were it thy dutie notwithstanding to call upon God. First , for denying by threatnings : for though God non novit mutare consilium , yet novit mutare sententiam , knoweth not to change his counsel , yet he knoweth to change his sentence . The threatnings of God are conditionally to be understood , namely if we do not use the contrary means , Ezek. 33. 11. Jer. 18. 7 , 8. Jon. 3. Joel 2. 12 , 13 , 14. When Hezekiah was sick unto the death , the Prophet Isaiah brought this message from the Lord , Set thy house in order , for thou shalt die and not live : notwithstanding by effectuall prayer he obteined the prolonging of his life , Isa. 38. 1 , 2 , 5. So Judg. 10. 13 , 16. Matth. 15. Secondly , For granting by petitions and promises . For Daniel though he knew by reading the prophesie of Jeremie , that the captivitie of the Jews in Babylon should continue but seventie yeares ; yet when the seventy yeares were expired he thought it his dutie to beg the deliverance of the people by fasting and prayer , Dan. 9. 2 , 3. To Isaac was the promise made of Seed in which all the nations should be blessed ; and yet he prayeth to the Lord that he might have seed , Gen. 25. To Elias the Lord had revealed his purpose concerning rain , which Elias believed , and in the name of God promised to Ahab ; and yet notwithstanding he goeth up into the mount Carmel to beg it of God : And the obteining of this rain after the long drought , though purposed and promised by God , is ascribed to the efficacie of Elias his prayers , Jam. 5. 16 , 18. Conferre Acts 27. 24 , 25 , 31. God hath promised and purposed to give good things , sed roganti , quaerenti , pulsanti , to him that asketh , seeketh , knocketh , and not to those who tempt him in the neglect of means . See Jer. 33. 3. Luke 18. 41. Psal. 2. 8. Moreover , the Papists object against us , that we take away the efficacie of prayer in obteining remission of sinnes or any other good things . The former , because we teach that faith alone justifyeth : the latter , because we teach that the prayer which must obtein any thing proceedeth from speciall faith , which cannot be had . But more worthily the Papists may be charged for denying the efficacy of obteining remission both to faith and to prayer , which they ascribe to the Sacraments , especially of Baptisme for sinnes going before , and Penance for sinnes following after Baptisme , which they hold do free from sinne , and conferre the grace of justification ex opere operato ; whereunto they require neither prayer nor faith , nor any other good motion or disposition in the party , save onely that he do not ponere obicem peccati mortalis , put in the way the barre or stop of mortall sinne ; affirming that the Sacraments do contein grace as vessels , and that they are physicall causes of grace , justifying by efficacie put into them by God , as the heat of fire is the cause of burning ; abusing that place , Acts 22. 16. Be baptized and wash away thy sinnes , having called on the name of the Lord. But let us come to their objections . To the first I answer , That we do teach that remission of sinnes is obteined by prayer ; and that to that end our Saviour hath taught us to crave remission and hath acquainted us with the example of the Publicane who by prayer obteined justification ; as David , Manasseh , and the faithfull and penitent sinners in all ages have done : which hindreth not but that we are justified by faith alone . For it is not every prayer , but the prayer of faith , as S. James calleth it , which is impetratory ; I say , it is the prayer of faith which by prayer obteineth pardon . To the second : Where our Divines define faith to be a full and certain perswasion of Gods love towards us in Christ forgiving our sinnes , &c. they define it in the highest degree and perfection thereof whereunto we must alwayes aspire . But there are two principall degrees of faith : The first is an assent to the truth of Gods word , and more especially to the promises of the Gospel , assuring salvation to all that believe in Christ. This assent in the judgement to the Law and Gospel , if it be true , lively , and effectuall , worketh in the heart and will a lothing of our sinnes , a resolution to leave them , a desire of grace , and a hungring and thirsting after Christs righteousnesse , and a resolution to acknowledge Christ to be our Saviour , and to rest upon him alone for salvation . And howsoever those who have but this degree cannot say that they are assured of forgivenesse and salvation , yet their desire of grace proceeding from this lively faith expressed in their prayer is acceptable before God , and obteineth that which is desired . Now they which have this degree must proceed to the second : For seeing the promises belong to them concerning justification and salvation , they ought to apply them to themselves . And look how sure a man may be that he believeth , that is , giveth a t●…e and lively assent to the doctrine of the Gospel , so sure ought he to be of the remission of sinnes and salvation by Christ. And of this assurance there are degrees according to the measure of grace received . To conclude therefore this point ; We ascribe to faithfull prayer efficacie to obtein that which we desire in the name of Christ according to the will of God , and by the Scriptures do demonstrate the efficacie of prayer ; which now we are to shew by the wonderfull effects which by prayer have been brought to passe . CHAP. V. Of the great and wonderfull efficacie of prayer . AS first in the elements , the earth , the water , the aire , the fire . At the prayer of Moses the earth opened her mouth and swallowed up Korah , Dathan , and Abiram with their families , Numb . 16. At his prayer also the hard rocks sent forth rivers of waters , Exod. 17. Samson having slain a thousand Philistines with the jaw-bone of an asse , Judg. 5. 18 , 19. ( whereupon the place was called Lehi , which signifieth a jaw-bone ) and being ready to perish with thirst , by prayer obteined a well of living water which continued to posteritie , which the Lord opened unto him in Lehi ( not the jaw-bone , but the place so called ) which for a perpetuall monument of the efficacie of prayer , he called En-hakkore , the fountain of him that prayed . At the prayer of Moses , Exod. 14. the waters of the red sea gave place to the Israelites and overwhelmed their enemies . But come we to the aire . Elias being a man subject * to the like passions with us ( which the Apostle James noteth chap. 5. 17 , 18. that we might in like manner hope to be heard ) prayed a prayer , that is , prayed effectually , that it might not rain , and it rained not on the earth for three yeares and six moneths : and he prayed again , and the heavens ( that is , the aire ) gave rain , and the earth brought forth her fruit . Concerning fire , we have two examples of the same Elias : the former , 1 ▪ Kings 18. where by prayer he brought down fire from heaven to consume the sacrifice : the latter , 2. Kings 1. where also by prayer he brought down fire from heaven to destroy the two captains with their fifties . But leaving the elements , let us in our cogitations ascend into heaven . For most admirable is that example Josh. 10. 15. where at the prayer of Joshua ( for he is said to have spoken to the Lord , and the Lord to have hearkened to his voice ) the sunne stood still in the middest of heaven for the space of one whole day , untill the Israelites were avenged on their enemies . And no lesse admirable is that example of the Prophet Isaiah , 2. Kings 20. 11. at whose prayer not onely the shadow in the sunne-diall but the sunne it self in the firmament went back ten degrees , Isa. 38. 8. Ecclus 48. 23. Neither is the efficacie of prayer seen upon those creatures alone which are without sense , but upon those also which are indued with sense and reason . Jonah when he was swallowed up of the whale , and lay in the belly thereof as in a grave for the space of three dayes and three nights , having cried to the Lord de profundis , he was restored safe to land , Jonah 2. As touching men ; the efficacie of prayer appeareth in the deliverance not onely of particular men , but also of whole cities and countreys from the fury and force of their enemies were they never so mightie or so many . When Peter was by Herod cast into prison , and kept by foure quaternions of souldiers , lying in the night before he should be put to death between two souldiers bound with two chains , the keepers also before the doore keeping the prison , at the instant prayer of the Church which effectually prayed for his deliverance , the Lord sent his angel to set him at libertie , Acts 12. 5. Elias the Prophet being armed with the spirit of prayer when Ahaziah the king had sent three captains of fifties one after another to apprehend him , he not onely brought down fire from heaven to destroy the two first with their fifties , as I said before , but also he brought the third captain upon his knees , humbly intreating him that his own life and the lives of all his companie might be precious in his sight , 2. Kings 1. Elisha also , upon whom the spirit of Elias was doubled , when Ben-hadad king of Syria had sent an armie of men with horses and chariots to apprehend him , the armie having by night environed the citie where the Prophet was and besieged it , by prayer he had them in his power , striketh them blind , leadeth them to Samaria , and having by prayer opened their eyes that they might see their present danger , he victualleth them , and sendeth them away as vanquished . Now for the defense and deliverance of whole peoples and common-wealths , such is the efficacie of prayer , that those who are indued with the spirit of supplication may not unworthily with Elias and Elisha be called the horsemen and chariots of Israel . By prayer Asa , 2. Chron. 14. Jehoshaphat , 2. Chron. 20. 25. Hezekiah , 2. Kings 19. overcame most mighty armies of their enemies , which by their own strength they were in no sort able to resist . But most remarkable is that example of Moses at the battel of Rephidim : whereby it appeareth to be true which Chrysostome upon that occasion noteth , Preces justorum plus valere quàm arm●… , the prayers of the righteous more prevail then arms . For whilest Moses being on the hill with Aaron and Hur holdeth up his hands and is fervent in prayer , Israel hath the better ; but when his hands fall down and he ceaseth to pray , Israel hath the worse ; as if the welfare of Gods people did depend upon his prayer . But what speak I of men ? That which subdueth all men giveth place unto prayer , as sicknesse and death . For the former ; Jam. 5. 15. The prayer of faith shall save , or make whole , the sick . Examples , Num. 12. 13. in Miriam ; Acts 28. 8. in the father of Publius ; but especially in Hezekiah , who , though he had received the sentence of death , obteined by prayer the prolonging of his life , 2. Kings 20. 2. For the latter ; we reade of many who by prayer have been restored from death unto life : as namely , the widows child of Sarepta , 1. Kings 17. 21. the sonne of the Shunamite by Elisha , 2. Kings 4. 35. Dorcas by Peter , and all by prayer . Yea , the devils themselves , who are said to have the power of death , give place to prayer : yea , that kind of devil which by no other means can be cast out , is cast out by prayer , Matth. 17. 21. And yet we stay not here : For the efficacie of prayer is not onely seen in and upon the creatures ; but the effectuall prayer of a righteous man availeth much with God , Jam. 5. 16. For the Lord being omnipotent and of a most simple and pure nature , and therefore not subject to passive power , cannot properly be said to suffer any thing : yet having by most gracious promises bound himself to grant the faithfull prayers of his children , they are said to prevail with him ; both because they obtein such blessings at his hands as otherwise would not be granted , and turn away such judgements as otherwise would have been inflicted . For else when the Lord was ready to have destroyed the Israelites for their idolatry , had not Moses stood up in the gap , Psal. 106. 23. why did the Lord bid him let him alone , Exod. 32. 10. but that Moses by prayer laid hold upon God , as the Prophet speaketh , Isa. 64 7. and staid his hand ? And why is Jacob said to have prevailed with God , and thereupon is called Israel , but that the Lord suffered himself as it were to be overcome by his prayer ? whereby he laid hold upon Christ , who is meant by that Angel , and would not suffer him to depart untill he had granted him a blessing , Gen. 32. 26 , 28. And so the Prophet Hosea teacheth , that when Jacob wrestled with the Angel , he prevailed with him not so much by strength of body , as by earnest and effectuall prayer : He had power , saith he , chap. 12. 4. over the Angel and prevailed , he wept and made supplication to him , &c. And in this sense the Apostle exhorteth the Romanes , chap. 15. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , together with him to wrestle in their prayers for him . And Epaphras in like manner is said , Col. 4. 12. to have wrestled for the Colossians in prayer . And what else meaneth the parable of the widow and the judge , Luke 18. 2. and of the two friends , Luke 11. 5. but that the importunitie of our prayers prevaileth with the Almighty ? And thus the woman of Syrophenicia , Matth. 15. 22 , 28. having taken divers repulses , yet at the length by the importunitie of her faithfull prayer prevailed with Christ. The use of this doctrine is , 1. That by consideration of the great efficacie of prayer we should be moved upon all occasions to pray without fainting : Luke 18. 1. Jam. 1. 16. 2. That we may be encouraged to pray with confidence and assurance to be heard . And so much of the first question . CHAP. VI. Whether by prayer we alwayes obtein our desire . THe second , Whether we do alway obtein our desire . The promises are generall as you have heard , Matth. 7. 7 , 8. John 16. 23. Notwithstanding some ask and do not receive , Psal. 22. 2. some seek and do not find , Cant. 3. 1. some knock to whom it is not opened , Luke 13. 25. Wherefore the promises are to be understood with a threefold limitation ; in respect of the Person , Prayer , and Thing . Of all which we are hereafter to speak more fully . For first , if the party be an impenitent sinner , the Lord hath not promised to heare such , John 9. 33. Examine therefore thy self whether thou dost lie in any sinne unrepented of : for that doth make a separation between God and thee , Isa. 59. 2. and that being repented of , God will heare thee , Isa. 1. 15 , 18. The second limitation in regard of prayer is , That it be according to Gods will , 1. John 5. 14. in regard of the manner or the end . For the manner : In generall it is required that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jam. 5. 16. that is , efficax , effectuall . To be effectuall and to avail is all one : and so we shall make S. James say , that prayer which availeth doth avail . There is duplex actus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the first inward , as being the form or nature of a thing : the second outward , as the motion or effect . And as in respect of the latter , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of an active signification , as Gal. 5. 6. Ephes. 3. 20. Col. 1. 29. so in regard of the former it is passive , as 2. Cor. 1. 6. In which sense they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are acted by a spirit either good or bad : So prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it hath the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it being acted and effectuated by the Spirit of God , who helpeth our infirmities , and teacheth us to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 8. ingenerating this inward efficacie in our prayers which we in our selves are not able to give them . So that the oration of an oratour is efficax in respect of the inward efficacie , when therein is performed what art requireth ; in respect of the outward , when it perswadeth ; and that efficacie dependeth on the hearers pleasure . But prayer which is effectuall in it self , alwayes prevaileth with God. In particular , that we pray in truth , fervencie , and faith . In truth : for to that is the promise restrained , Psal. 145. 18. In fervencie , Jam. 5. 16. In faith , Mark 11. 24. Jam. 1. 5 , 6 , 7. With out the first prayers are dead : without the second , cold : without the third , uneffectuall : for it is the prayer of faith which is effectuall , Jam. 5. 15. For the end : Jam. 4. 3. Ye ask and receive not , because ye ask amisse , that ye might consume it on your lusts . The end must be good or the prayer is bad . The end must be that God may be glorified , Psal. 50. 15. The third limitation is in respect of things . God hath promised to give good things to them that ask , Matth. 7. 11. But if the thing which thou desirest be not good , either in it self , as if it be unlawfull , or not to thee , as if it be unprofitable , it is not within the compasse of the promise , nor ought to be within the compasse of thy desire . Or if it be good , perhaps it is not yet good for thee to have it , but in due time thou shalt find grace . In the former case the Lord seemeth to denie , in the latter to delay our suits ; and yet in both he doth grant our prayer , if it be rightly conceived . For first , we must not circumscribe God , or prescribe unto him the time and means , but so desire that our request may be granted as he shall judge most fit both for his glorie and our good . Secondly , when as the good things which we ask are either necessarie to salvation or otherwise ; the former we are to ask absolutely , and absolutely we are to believe that we shall obtein them . Yea , know this for thy comfort , that if God hath given thee grace to ask spirituall and saving graces effectually , thou hast alreadie obteined : for the sincere desire of any grace is the beginning of that grace which is so desired . But those blessings which are not necessary to salvation , whether spirituall or temporall , we are not to ask absolutely , but with condition if the obteining thereof may be for Gods glory and our good . So shall we be sure to obtein our desires of the Lord , who alwayes heareth his children , if not ad voluntatem , according to their will , yet ad utilitatem , for their profit ( as wise parents deal with their children ) seeming many times to denie to his children in fatherly love that which in anger and indignation he granteth to others . Perhaps therefore , as Augustine saith , negat tibi propitius quod aliis concedit iratus , In mercie he denieth that to thee which in anger he granteth unto others . And therefore the hearing of our prayers is not to be measured by sense but by faith . CHAP. VII . Of the profit of prayer . THe third question : Whether any further profit is to be expected from prayer besides obteining our requests . The profit is twofold : the one of reward freely bestowed by God on him that calleth on his name : the other , the increase of grace wrought in them by Gods Spirit who give themselves to prayer . As touching the former ; Though by reason of our wants and imperfections in prayer the Lord if he should deal in rigour with us might justly reject our prayers , yet such is his mercie that he doth not onely cover our wants , and for the intercession of Christ accepteth our prayer , but also granteth our desire ; and not onely that , but because prayer is a dutie of pietie , and a principall part of that worship whereby we glorifie God , he doth graciously reward it , godlinesse having the promise of this life and that which is to come . Our Saviour therefore promiseth , Matth. 6. 6. that when we call upon God , though it be but in secret and private prayers , and much more in publick , our heavenly Father will reward us openly . The Lord is rich to all that call upon him : for whosoever shall call upon the name of the Lord , shall be saved , Rom. 10. 12 , 13. For the other : By the frequent and religious exercise of this dutie our faith and affiance in God is increased , our experience of his bountie and goodnesse towards us in hearing us confirmed , our love to his majestie augmented , Psal. 116. 1. our hope nourished , our patience exercised . By it we grow in acquaintance with God , and tast how good and gracious the Lord is : By it we learn , being Gods daily suiters , so to behave our selves as not to be ashamed to appear before him : By it we elevate our minds above earthly cogitations to mind things that are above , and to have our conversation in heaven : By it we grow into assurance of our election , because the same spirit , which is the spirit of supplication , is also the spirit of adoption whereby we cry in our hearts , Abba , Father ; and which testifieth to our spirits that we are the sonnes of God ; and if sonnes then also heirs , &c. But the Papists not content herewith , ascribe two other fruits to their prayers ; that they are also Satisfactorie for their sinnes , and Meritorious of eternall life . Satisfactorie , as being penal works ; and therefore both voluntarily undertaken , and by their Priests injoyned by way of penance . So that this exercise which is so honourable and so profitable as you have heard , being also a chief prerogative to the faithfull to have free accesse to God , is to them a punishment or work of penance to satisfie for sins . But their prayers performed with these conceits of satisfaction and merit are sacrilegious and derogatorie to the all-sufficient satisfaction and merit of Christ , though otherwise they were commendable . But the impietie of their assertion will better appear , if we take a brief survey of their prayers . For first , whereas our prayers ought to be directed unto the Lord alone , they pray to Saints and Angels , yea before images and crosses , and by their prayers commit most horrible idolatry . 2. Neither do they pray in the name and mediation of Christ alone , but unto him joyn other mediatours of intercession , by whose merits and intercession they desire and hope to be heard . 3. The most of them pray without understanding for that which they utter in prayer , as praying in an unknown language ; and consequently pray without attention or actuall intention , which they say needeth not ; without faith or hope , without reverence . 4. They number their prayers upon beads oftentimes by most grosse ●…attologie , repeating the same words , perswading themselves that the more Pater nosters , Ave Maries , and Creeds ( for those also are prayers with them ) they shall mumble upon their beads , the more satisfactory and meritorious their prayers b●… . Now their prayers being thus every way abominable and odious , what horrible impudencie and impietie is it to obtrude such prayers upon God , not onely as acceptable service unto him , but as satisfactory and meritorious ? by which they can merit nothing but damnation , and for the wickednesse whereof they shall never be able to satisfie but with endlesse torments . Let this suffice us , that prayer is of so great profit and admirable efficacie , that our prayers rightly conceived and made are alwayes heard and granted ; that besides the benefit of obteining , our prayers have their reward with God , and notable fruits , conferring and increasing Gods graces in us . CHAP. VIII . Of a threefold necessitie of prayer . NOw I come to the necessitie of prayer : which is necessary by a threefold bond of necessitie : 1. Necessitate praecepti , necessitie of precept ; as being a dutie most straitly injoyned , and a principall part of that worship and service which we ow unto God. This necessitie is not absolute , but if we will avoid his curse , Jer. 10. 25. 2. Necessitate medii , necessitie of the means ; as being the means ordained by God for the obteining of all good things which he hath either purposed or promised to bestow upon us for our good : so that if we ask aright , we have ; if we ask not we have not , as S. James saith chap. 4. 3. Necessitate signi , necessitie of the signe ; as being a necessarie signe and cognizance of all true Christians , who are described in the Scripture to be such as call upon the name of God : As contrariwise the foolish Atheist who saith in his heart , There is no God , is deciphered by this note , that he doth not call upon the Lord , Psal. 14. 4. In which respects the holy man Daniel held the performance of this dutie so necessary , that when the king had published a decree which might not be revoked , That whosoever should ask a petition of either God or man save of the king for thirtie dayes , he should be cast into the lions den , he chose rather to be cast into the den of the lions , then to omit this dutie but thirty dayes , Dan. 6. neither did he omit it one day ; see vers . 10. CHAP. IX . Who are to perform the dutie of prayer . ANd thus you have heard that it is required of all to call upon God : Now let us consider what is required in all those that do call upon him . That I expressed in the definition , when I defined prayer to be a speech of the faithfull , or , as the holy Ghost styleth them also , the righteous , the godly , the Saints of God. Where by the way note , that all faithfull and true Christians are righteous , are godly , are the Saints of God. And thus are they to be qualified who will either pray unto God or praise him . For prayer , the holy Ghost saith , that every one that is godly shall pray unto God , Psal. 32. 6. and the prayer of a righteous man availeth much , Jam. 1. 16. For praise and thanksgiving ; unto God be glory in the Church , saith the Apostle , Ephes. 3. 21. that is , in the company of the faithfull . And so David , Sing unto the Lord , O ye Saints of his ; give thanks at the remembrance of his holinesse , Psal. 30. 4. It is true that all the works of God do praise him , as the matter of his praise ; but the Saints do blesse him , as the instruments of his praise , Psal. 145. 10. For both , see Psal. 50. 14 , 15 , 16. where the Lord , as he commandeth the faithfull ( to whom his speech is directed v. 5 , 7. ) to offer unto him thanksgiving , and to call upon him in the day of trouble ; so he taketh exception against the wicked : But unto the wicked God saith , What hast thou to do to declare my statutes , or that thou shouldst take my covenant in thy mouth , seeing thou hatest instruction , and castest my words behind thee ? But here we are carefully to consider who are the godly and righteous , lest we exclude from hope of being heard those whom the holy Ghost doth not exclude . There is therefore a twofold righteousnesse mentioned in the Scriptures ; the one Legall , the other Evangelicall . According to the legall righteousnesse none can be said to be righteous who doth not perfectly and perpetually perform whats●…ever the law ( which is the Divine rule of perfect righteousnesse ) doth prescribe : For if a man do not abstein from all things forbidden , if he do not also the things commanded , if he do not all , and that in that manner and measure which the law prescribeth , if he do not continue in doing all the things required , but breaketh the course of his obedience by any one sinne , though but of omission , though but in thought , he is notwithstanding all his obedience by the sentence of the law not onely a sinner but also accursed , Gal. 3. 10. By this righteousnesse no man since the fall of Adam could be said to be righteous , Christ onely excepted : but we had all need to pray with David , Psal. 143. 2. Enter not into judgement with thy servant , O Lord ; for in thy sight shall no flesh living be justified : viz. by the works of the law , Gal. 3. 16. For there is not a just man upon the earth that doth good and sinneth not , Eccles 7. 20. Yea , in many things we offend all , saith S. James , chap. 3. 2. And if we say we have no sinne , saith S. John , 1. epist. 1. 8. we deceive our selves , and the truth is not in us . Wherefore the law concludeth all under sinne , and consequently under the curse , Gal. 3. 22. So that there is no man so godly and righteous , but in himself by the sentence of the law he is a sinner . Which serveth notably to confute the Popish hypocrites , which teach that none are justified but such as are formally just by a righteousnesse inherent in and performed by themselues ( that is , habituall and actuall ) according to the law of God ; and that no man who is a sinner in himself , by reason of sinne inherent can be said to be justified . But whatsoever Pope-holy men do conceive of themselves , we must confesse with the forenamed Apostles , that we are sinners in our selves , and had need daily to pray as our Saviour taught them , for the forgivenesse of our sinnes , and so to appeal from the sentence of the Law to the promise of the Gospel : for the law hath concluded all under sinne , that the promise by faith of Jesus Christ might be given to them that believe , Gal. 3. 22. The Evangelicall righteousnesse is that which without the Law is revealed in the Gospel , whereby men that are sinfull in themselves , I mean believing sinners , and penitent sinners , are accepted of God as righteous in Christ. And it is twofold : For it is either imputed to a believing sinner , as the righteousnesse of justification ; or infused and so inherent in a repentant sinner , as the righteousnesse of sanctification . The former is perfect and not inherent , being the righteousnesse of Christ apprehended by faith : The other is inherent but not perfect , being our new obedience wrought in us by the spirit of regeneration . In respect of the former it is said , that the righteous man shall live by his faith : In respect of the lat●…er , that he is a righteous man which worketh righteousnesse . And this twofold righteousnesse must of necessitie concurre in the same partie , &c. By the doctrine therefor●… of the Gospel he is a righteous , a godly man , a Saint of God , who doth believe and repent . And this is to be understood not onely of those who are indued with perfect faith and repentance , or the higher degrees thereof , but even of the lowest degrees of true faith and unfeign●…d repentance . So that whosoever truly assenting in ●…is judgement to the promises of the Gospel concerning salvation by Christ , doth earnestly in his heart desire to be made partaker of Christ and hi●… merits , and unfeignedly resolveth in his will to acknowledge Christ to be his Saviour , and to rest upon him alone for salvation , he doth believe to justification . And whosoever being displeased with himself for his sinnes doth unfeignedly desire and truly purpose amendment of life , he doth repent to sanctification . And he that but thus believeth and repenteth is within the latitude of those faithfull and righteous men whose prayers are acceptable unto God , and whose persons are accepted , yea , blessed of him ; Matth. 5. 3 , 4 , 5. and 11. 28. Psal. 34. 18. Examples , of Manasseh , 2. Chron. 33. 13. the Publicane , Luke 18. And these beginnings of faith and repentance do alwayes concurre in our regeneration or conversion unto God. For in regenerating us t●…e holy Ghost doth ingenerate in us the grace of faith ; and contrariwise . CHAP. X. None but the faithfull can pray effectually and acceptably . NOw how necessarie it is that he which prayeth acceptably should be a righteous or faithfull man indued with some measure of true faith and unfeigned repentance , it may appear both by manifest reasons and manifold testimonies of holy Scriptures : wherein the promise of hearing the prayer is restrained to the righteous , and all hope of being heard denied to the wicked . First then it is necessary that he who calleth upon God should be indued with faith : For how shall they call upon him in whom they have not believed ? Rom. 10. 14. and , Without faith it is impossible to please God , Heb. 11. 6. and likewise with repentance : For unlesse a man repent he reteineth a purpose to go on in sinne ; and this his impenitencie or sinne not repented of is as a wall of separation between God and him . God heareth not impenitent sinners , as hereafter we shall shew . Secondly , before our prayers or other actions can be accepted of God , our persons must be accepted in Christ : Neither can the fruit be good while the tree is bad : neither can we hope to prevail with God by intreaty , whiles we do not desire to be reconciled unto him ; but as we were born the children of wrath , so his wrath abideth upon us , John 3. 36. and we do continue in our enmitie against God. Thirdly , there is no accesse to God but through Christ by the holy Ghost , Ephes. 2. 18. and 3. 12. But the unbelieving and impenitent sinner , as he hath no part in Christ , so is he void of the holy Ghost . Fourthly , it cannot be but that the prayer of the unbelieving and impenitent sinners is very absurd and odious in Gods sight , because they ask many times such things as they do not desire , and promise such things as they do not mean to perform , and bear the Lord in hand that they be such men then whom they are nothing lesse , going about to deceive the Lord with their mouthes , and with their lips speaking lies unto him , Psal. 78. and in all their prayers and praises concerning spirituall things playing the notorious hypocrites before God. For the manifestation whereof let us take a brief survey of the Lords prayer , whereof the impenitent sinner is not able to utter one word aright ; and if not of that then of none , for that is the summe of all . First therefore they call God their Father in Christ , when as they are nothing lesse then his children : For he that committeth sinne is of the devil , 1. John 3. 8. and , his children they are whose works they do , John 8. They say , Our Father , Give us , as though in brotherly love they prayed for the whole brotherhood of the faithfull , whereas they being void of Christian charitie seek onely themselves , and have no part in the communion of Saints . They direct their prayers to God who is in heaven , infinite in majestie , glory and power , themselves being on earth vile and base creatures , Eccles 5. as if they came in great humility in respect of their own unworthinesse , and reverence in respect of the glorious majestie of God ; whereas indeed they rush into the presence of God with lesse regard , and speak unto him with lesse reverence then they would to a mortall man , who is but a little their superiour . They call him Father , noting his love , which art in heaven , noting his power , as if they believed that their prayers should be granted , as being assured that God is both willing and able to grant their desires , and yet have no faith in God , and therefore call not upon him aright in whom they have not believed . In the first place they beg the advancement of Gods glory , as if that were more deare unto them then their own good ; whereas in truth they have no zeal of Gods glory , but unto it preferre the obteining of any worldly and sinfull desire . They pray that his name may be sanctified , which they do daily pollute with their mouthes , and by their lives do cause it to be blasphemed . They desire that his kingdome may come , and that his will may be done , as though they did first seek the kingdome of God and his righteousnesse , whereof indeed they have no studie or care , but are wholly addicted to worldly desires . They pray that the kingdome of grace may be advanced , and that God would rule and reigne in them by his Spirit according to his word ; when they are in the number of those who say , We will not have this man to reigne over us , resisting the spirit , and casting the word behind their backs . They pray that the kingdome of glory may be hastened by the speedy coming of Christ unto judgement , and yet desire nothing lesse then the second coming of Christ. They desire that Gods will may be done , which themselves will not do . The will of God is their conversion and sanctification , that they should abstein from those sinnes whereunto they are more specially addicted : but though they know it to be the will of God that they should turn unto him , they will not turn ; that they should leave their speciall sinnes , they will not leave them , as the drunkard his drunkennesse , the whoremaster his fornication , &c. and yet like egregious hypocrites do pray that they may do the will of God as it is done in heaven , that is , after an angelical manner , readily , chearfully , speedily , uprightly , faithfully , constantly , fully ; when as in truth they do the will of God no otherwise then the devils in hell , which howsoever in respect of their intent rebell against the will of God , yet if you respect the event , they become ( maugre their spite ) the instruments to bring to passe that which God hath willed and decreed . They crave bread at the hands of God , as if a small thing would content them , when they desire excesse of riches , neither can be satisfied with abundance . They crave daily bread , or , as the word signifieth , such a portion of temporall blessings as God shall judge most expedient for them ; as if they meant not to be their own carvers , but in these outward things resigned themselves into the hands of God , and submitted themselves to his fatherly providence , when they are such as have set down with themselves that they will be rich , 1. Tim. 6. and will come to great matters whether God give them good means or not , and will frame their own fortune . They beg for a day , as if they would depend upon God for tomorrow , & yet distrustfully hoard up for many yeares . They desire temporall things to be given them of God , and yet seek them by wicked and unlawfull means . They desire God to remit their sinnes , as if they repented of them ; which they still retein , as if they did in mockery desire the Lord to forgive the sinnes which they will not forgo . Yea , they desire the Lord in hypocrisie so to forgive them their trespasses , as they forgive those that trespasse against them , when as they nourish hatred and a desire and purpose of revenge : & so in stead of obteining mercy and forgivenesse at Gods hands , they call for the fierce wrath and vengeance of God to be executed upon them . They desire that God will not lead them into tentations , and yet themselves run into tentations , and seek occasions of evil . They desire that they may be delivered from evil , and yet wilfully go on in evil , and will not be reclaimed , as though they had made a covenant with hell . They ascribe kingdome to the Lord , and yet will not obey him as his subjects ; power , and yet neither fear nor trust in him ▪ glory , & yet do not glorifie him They subscribe to their prayers and say Amen , as though they unfeignedly desired and assuredly believed that their requests should be granted , when as they neither desire that which in hypocrisie they ask , nor believe the granting of that which without faith they have begged . And finally , in all these requests they draw neare to the Lord with their mouth , and with their lips do honour him , but they remove their hearts farre from him , Isa. 29. 13. It is evident therefore , that as the prayer of the righteous is acceptable to God as the evening sacrifice , Psal. 141. 2. so the prayer of the wicked is detestable unto him . Which may further be proved by expresse testimonies of the holy Scriptures . The sac●…ifice of the wicked , saith Solomon , is an abomination to the Lord ; but the prayer of the righteous is acceptable unto him , Prov. 13. 9. and again , v. 29. The Lord is farre from the wicked , but he heareth the prayers of the righteous . The same doth David testifie Psal. 34. 15 , 16. The eyes of the Lor●… are upon the righteous , and his eares are open to their erie : but the face and angry countenance of the Lord is against them that do evil , to cut off the remembrance of them from the earth . The man which had been blind , John 9. 31. delivereth this as a received truth in the Church of the Jews : This we know , saith he , that God heareth not sinners , that is , impenitent sinners : but if a man be a worshipper of God and doeth his will , him he heareth . Wherefore it is manifest , that the promises made to them that call upon God , are restrained and ( as it were ) appropriated to the godly . And therefore whosoever desireth to pray unto God with hope to be heard , must turn unto the Lord by repentance , and lay hold upon Christ by faith , unfeignedly purposing amendment of life : For the name of the Lord is a strong tower ; the righteous runneth unto it and is exalted , or set in safetie , Prov. 18. 10. But it will be objected , That the promises are generall ; and therefore belonging to all they are not to be restrained to some . I answer , That they and all other promises of the Gospel are to be understood with the condition of faith and repentance , which many times are expressed , and where they are not , they are alwayes to be understood , as restraining the promises to the faithfull . For whereas Joel saith , chap. 2. 30. that whosoever calleth upon the name of the Lord shall be saved , our Saviour restraineth it to the righteous , Matth. 7. 21. Not every one that saith unto me , Lord , Lord , ( that is , which calleth upon me ) shall enter into the kingdome of heaven , but he that doeth the will of my Father which is in heaven : and the Apostle , Rom. 10. 13 , 14 to the f●…ithfull ; But how shall they call upon him in whom they have not believed ? And whereas our Saviour saith , That whatsoever ye shall ask in my name the Father will grant it , John 16. 23. that also is restrained in the 1. epistle of John 3. 22. to the righteous ; Whatsoever we ask we receive of him , because we keep his commandments , and do those things which are pleasing in his sight . And so our Saviour , John 17. 7. If ye abide in me and my words abide in you , ask what ye will and it shall be done unto you . As for the wicked , the Lord denieth to heare them , though they cry loud in his eares , and make many prayers unto him : Isa. 1. 15. When ye spread forth your hands ( saith the Lord to the impenitent Jews ) I will hide mine eyes from you ; yea , when ye make many prayers I will not heare : whom not withstanding upon their repentance he promiseth to heare and to receive into favour , v. 16 , 17 , 18. So in Ezek. 8. 18. Though they cry in mine eares with a loud voice , yet will I not heare them . Psal. 18. 41. & Micah 3. 4. They shall cry unto the Lord , but he will not heare them ; he will even hide his face from them for their wickednesse . Jer. 14. 12. When they fast I will not heare their cry . Neither doth he onely refuse to heare them , but the godly also praying for them , 1. Sam. 16. 1. Jer. 15. 1. Ezek. 14. 14 , 20. and therefore forbiddeth many times the godly to pray in their behalf , Jer. 14. 11. or if they do he protesteth that he will not heare them , Jer. 7. 16. and 11. 14. When as therefore impenitent sinners do call upon God and are not heard , let them not think that the Lord is not able to heare or help them . Behold , saith the Prophet Isaiah , chap. 59. 1. the Lords hand is not shortened that it cannot save , nor his eare he●…vy that he cannot heare ; but your iniquities have made a separation between you and your God , and your sinnes have hid his face from you that he will not heare . And then he descendeth to particulars : For this mercy of hearing our prayers is not onely denied unto ungodlinesse in generall , but also to particular sinnes ; as contrariwise it is promised to particular graces , which being linked together in a golden chain , are each of them severall evidences of a true faith : As first to Cruelty & Oppression , Isa. 1. 15. Though ye make many prayers I will not heare , for your hands are full of bloud . And not to cruelty onely , but also to Unmercifulnes , & Want of pitie towards the poore : For , he that stoppeth his eare at the crying of the poore , shall cry himself and not be heard , Pro. 21. 13. Whereas contrariwise those that be mercifull shall find mercy with God , Matth. 5. 7. Then shalt thou call and the Lord shall answer ; thou shalt cry , and he will say , Here I am , Isa. 58. 9. If we love not in word and tongue alone , but in deed and truth , hereby we may have confidence before God , 1. John 3. 18 , 19. Secondly , to Want of love in forgiving offenses ; and contrariwise : Mark 11. 25. When ye stand praying , forgive if ye have ought against any , that your Father also which is in heav●…n may forgive you your trespasses . But if ●…e do not forgive , 〈◊〉 will your Father which is in heaven forgive your trespasses . Thirdly , to the Not-hearing or hearkening to the word of God : For as we heare so we shall be he●…rd ; Prov. 28. 9. He that turneth 〈◊〉 his care from 〈◊〉 the law , his prayer shall be abominable . For as we speak unto the Lord in prayer , so the Lord speaketh unto us in the preaching of the word : and therefore good reason it is that if we will not heare the Lord when he speaketh unto us , he should not heare us when we speak unto him , as the Prophet Zacharie saith , chap. 7. 13. It is come to passe , that as he cried and they would not heare , so they cryed and I would not heare , saith the Lord. On the other side , If the word of Christ abide in us , we may ask what we will and it shall be granted us , John 15. 7. If men harden their hearts against the word of God , the wisdome of God hath threatned not to heare them , Prov. 1. 24. He covereth himself with a cloud that our prayer should not passe through , Lam. 3. 44. But if men humble themselves before God and tremble at his word , being of humble and contrite hearts , the Lord hath promised to heare , Psal. 66. 2. and 34. 18. and 51. 17. The prayer of the humble pierceth the clouds , Ecclus 35. 17. If men choose not the fear of the Lord , the Lord will not heare them , Prov. 1. 28 , 29. on the other side , He will fulfill the desire of them that fear him ; he will also heare their cry an●… will save them , Psal. 145. 19. Neither doth the Lord refuse to heare those alone who are open and notorious sinners , but those also which making outward profession of pietie do play the hypocrites : Job 27. 9. Will God heare the cry of the hyp●…crite when trouble cometh upon him ? To which purpose there is a notable saying of David , Psal. 66. 18. If I regard wickednesse in my heart , saith he , the Lord will not he●…re m●… . Whereas contrariwise , if men would walk uprightly before God , he would deni●… u●…to them nothing that is good , Psal. 84. 11. Wherefore it behoveth every one that nameth the name of Christ to depart from iniquitie , 2. Tim. 2. 19. and to purge his hands from sinne , Jam 4. 8. and to wash them in innocencie , Psal. 26. that so he may without doubting lift up holy hands unto the Lord , 1. Tim. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. Tim. 2. 22. Heb. 10. 22. with true hearts sprinkled from an evil conscience : Mala conscientia januam nobis claudit , An evil conscience shutteth the gate against us , Calv. Institut . 3. 20. 7. § . But against this doctrine it may be objected , That the Lord many times heareth the wicked when they call upon him ; and therefore that the promises made to prayer are not peculiar to the godly , but common to them with the wicked . For answer hereunto we are to remember , That prayers are made unto God either for spirituall blessings belonging to a better life , or for temporall blessings apperteining to this corporall life . The former are peculiar to the children of God , as belonging to their inheritance , and are never bestowed on the wicked , who never have so much grace as truly to desire them ; and therefore if they do at any time ask them , they do pray in hypocrisie , asking with their lips that which they do not desire with their hearts nor labour for in their lives . As for temporall benefits , I cannot deny but that the Lord many times in respect of them doth grant unto the wicked their hearts desire . But yet even in these also there is great difference betwixt the Lord his hearing of the godly and the wicked . For in temporall matters the Lord heareth men either as a gracious and loving Father , or as a mercifull Creatour , or as a severe Judge . 1. In speciall favour as a gracious Father in Christ he heareth his faithfull children , ever subordinating their good to his own glory ; not alwayes satisfying their carnall or worldly desires , but alwayes granting their requests as shall be most for his glory and their spirituall and everlasting good : under which conditions our prayers for temporall blessings ought alwayes to be framed , and being so conceived they are ever granted . 2. As a mercifull Creatour the Lord heareth men crying unto him in their extremity : And thus he heareth all sorts of men , but especially the godly : for he is the saviour , that is , the preserver , of all men , but chiefly of the faithfull , 1. Tim. 4. 10. The godly have a promise of deliverance when they call upon God ; Psal. 50. 14 , 15. and 145. 19. and 91. 15. and 34. 17 , 19. So have not the wicked ; Psal. 51. 16. and 18. 41. Yea , in many places , as ye have heard , he threatneth that when they cry unto him in their trouble he will not heare them . The affliction and deliverance of the godly do both turn to their singular good ; Rom. 8. 28. and being delivered they glorifie God , consulting with themselves what to render unto the Lord for his benefits , and t●…king the cup of salvation , that is , of thanksgiving for their salvation and deliverance ; Psal. 116. 12 , 13. The wicked not being bettered by their affliction , are many times delivered according to their desire , the Lord giving them over as incorrigible : Isa. 1. 5. Jer. 2. 30. and when they are delivered they seek not to glorifie God , nor repent of their sinnes , but return to their vomit , making shew of repentance no longer then the hand of God is upon them : And so both their affliction and deliverance ( through their own default ) turneth to their ruine . Notwithstanding deliverance out of affliction when men cry unto God is a common benefit , the Lord hearing and delivering men of all sorts as a mercifull Creatour and Preserver , as is testified Psal. 107. where it is often repeated , that divers sorts of men when th●…y cry unto the Lord in their trouble , he doth deliver them out of their distresse . But because many are unthankfull , the holy Ghost doth as oft repeat this exclamation , O that men would therefore praise the Lord for his goodnesse , and declare the wonders which he doth for the sonnes of men . For though the Lord doth hate the wicked in respect of their sinnes , and therefore many times doth refuse to heare and to deliver them ; yet he loveth them as his creatures , and therefore sometimes as a mercifull Creatour he doth deliver them : And thus he promiseth to heare the cry of the poore , the fatherlesse , and the widow , because he is mercifull ; Exod. 22. 23 , 27. Psal. 22. 24. And howsoever the cry of men in distresse cannot many times be said to be a prayer , but onely that voice which the extremity of their grief expresseth from them , yet it is vox creaturae clamantis ad Creatorem , the voice of the creature crying to the Creatour ; and the Lord as a mercifull Creatour heareth the same . So he is said to have heard the cry of the child Ishmael , Gen. 21. 17. And thus also he heareth the cry of the young ravens , and lions , and of the rest of the creatures , giving them their food in due season , Psal. 147. 9. and 104. 21 , 27 , 28. and 145. 15. Which I do the rather note for the comfort of the faithfull : For if the Lord doth heare the cry not onely of carnall men but also of those creatures which want reason , yea sometimes of the devil himself , Mark 8. 12. Job 1. and 2. how shall he not heare the cry of his own children ? 3. As a severe Judge the Lord heareth the wicked , granting unto them temporall things in his wrath , which it were better for them to want . Thus he granted flesh to the impenitent Israelites , & fed them with quails : but while the flesh was between their teeth he struck them with a grievous plague , and they were burned in Kibroth-hattaavah , that is , the graves of lust , Num. 11. 31. So in his anger , when they would needs have a king , he granted a king unto them , 1. Sam. 8. 7. Hos. 13. 11. And thus when worldlings , whose hearts are wholly addicted to earthly things , desiring and begging them , the Lord in his anger giveth them over to their own lusts , and satisfieth their desire , giving them their portion in this life , Psal. 17. 14. where they receive their good things , Luke 16. 25. and all the consolation they are to look for , Luke 6. 24. whereas to them that first seek Gods kingdome and his righ●…eousnesse , he doth not onely give that which principally they seek ; but also by way of advantage over and besides he giveth them temporall blessings as shall be most convenient for them . So that in spirituall things the wicked are not heard , but the godly . In temporall when he seemeth to denie the request of the godly , he heareth them in speciall mercie , though not ad voluntatem , yet ad utilitatem , not to their will but profit : and when he seemeth to grant the prayer of the wicked , he heareth them in judgement , ad voluntatem , though not ad utilitatem , to their will not their profit ; impiis concedens iratus quae piis negat propitius , granting in his wrath that to the wicked which in his mercy he denieth to the godly . CHAP. XI . That God alone is to be called upon . HAving spoken of the person which doth invocate , we are now to intreat of the party who is called upon , that is , God. Where we are to shew two things : 1. That God alone is religiously to be called upon ; 2. That in our prayers we are so to conceive of God as he hath revealed himself in his word . Both which points are of great moment : for if we do religiously invocate any besides the true God , we commit sacrilegious idolatry ; or if we shall conceive of God , either in respect of his nature or of the persons , otherwise then he hath revealed , we shall in stead of the true God worship an idole of our own brain . That God is to be called upon I have already shewed , and it needeth no further proof . Call upon me , saith the Lord , Psal. 50. 15. When ye pray , say , Our Father , Luke 11. 2. The true worshippers shall worship the Father , John 4. 23. But that God alone is to be called upon religiously , though it follow upon the former , ( for God will be worshipped alone or not at all , praecept . 1. ) yet it is gainsaid by the Antichristian church , the mother of spirituall fornications , which in this part of Gods worship addeth to him both Angels and Saints departed . For the confutation of which blasphemous er●…our , I will first prove in generall , That God alone is to be called upon ; and then particularly , That neither Angels nor Saints are . For first , Whomsoever we do religiously invocate , him do we worship and adore : For invocat●…on is a principall p●…rt of worship and adoration , as I have shewed , the Lord esteeming the sacrifice of praise and prayer above all outward sacrifices of the law , Psal. 50. But God alone is religiously to be worshipped and adored . For the exhibiting of religious worship unto any that is not God , is idolatrie ; such as is religious adoration , invocation by prayer and thanksgiving , reposing our affiance and trust , vows , oathes , sacrifices offered to any creature : 1. Sam. 7. 3. Direct your hearts unto the Lord , & serve him onely . Matth. 4. 10. Thou shalt adore the Lord thy God , and him onely shalt thou worship or serve . Against which allegation they do object , That the words do appropriate not adoration but Divine worship unto God : so that notwithstanding this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adoration , may be given to the creature , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Divine worship , be reserved as peculiar unto God ; Rhem. in Matth. 4. 10. For answer of which shift we must consider what the tempter demanded of Christ , vers . 9. All these things will I give thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if thou shalt fall down and worship me : which demand our Saviour might have yeilded unto if he had allowed this Popish distinction : But it appeareth by his answer that there is no such difference to be made betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , between Divine worship and religious adoration . For he would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , adore , the tempter , as he required , because he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , worship , God alone ; thereby plainly shewing , that if he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he should also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adoration may be either civill ; which may be performed to creatures , Gen. 23. 7 , 12. or religious ; and that as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be reserved as proper to God. The like distinction they have forged between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Service and Worship : whereof the former , as they say , may be given to the creatures , the latter onely to God. If by these words they distinguished civill worship from religious , as Augustine doth , they might be born with : For , as he saith , both is servitus , Sed e●… servitus quae debetur hominibus , secundùm quam praecipit Apostolus , SERVOS DOMINIS SUIS SUBDITOS ESSE 〈◊〉 , alio nomine Graecè nuncupari solet , scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ea verò servitus quae pertinet ad colendum Deum , dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Both is Service : But that service which is due to men , according to which the Apostle commandeth servants to be subject to their masters , in the Greek it is used to be called by another name , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that service which belongeth to the worship of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But when under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would cloke religious service performed to creatures , they are intolerable . For between religious service and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no difference : and both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are alike in the Scriptures ascribed to God , & both of them used as the translation of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exod. 23. 33. SI SERVIERIS DIIS EORUM . Hîc Graecus , saith S. Augustine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ habet , non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . unde intelligitur quia & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debetur Deo tanquam Domino , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò non nisi Deo tanquam Deo : IF THOU SERVEST THEIR GODS . Here the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is due to God as unto our Lord , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to none but God as God. Lodovicus Vives in August . De civit . Dei , lib. 10. cap. 1. saith , Valla docet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem esse , & utrumque significare Servitutem . Suidas ait , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , servitus mercenaria . Lev. 23. 7. opus servile dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 18. 21. Desemine tuo non dabis servire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , principi : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , juxta Septuaginta : Valla ( saith ●…e ) teacheth us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the same , and that both do signifie Service . And Suidas saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is service for a reward , or mercenarie service . Lev. 23. 7. a servile work is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and chap. 18. 21. Thou shal●… not give any of thy seed to serve the prince ( or , the idole Molech : ) which service the Septuagint expresseth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 8. 3. But if a difference between these words is to be urged , it will be found that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the greater , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lesse ; the former being derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth a bond slave , the latter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which si●…nifieth an hired 〈◊〉 : For Suidas telleth us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , service , for a reward . And so by this distinction they shall gain thus much , That they give the greater to the creatures , and reserve the lesse for God. Neither can this distinction be applyed to either of these places alledged ; 1. Sam. 7. 3. Matth. 4. 10. in both which the vulgar Latine hath servire : in the former , eique soli servite , and serve ye him alone ; where the Greek also hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in the latter , eique soli servies , and thou shalt serve him alone . Secondly , he that is to be called upon is to be believed in : Rom. 10. 14. How shall they call upon him in whom they have not believed ? God alone and none but God is to be believed in : Psal. 73. 25. whom have I in heaven but thee ? According to the Creed the object of our faith is God and the Church : but with this difference , that we believe in God ; but as touching the Church , we do not say that we believe in it ( for the Church is not God , but domus Dei , as Augustine hath observed ) but onely that we believe the holy catholick Church . Now if we are not to believe in the Church , much lesse in the members thereof , whether they be of the Church militant or triumphant . Thirdly , no part of Gods glory is to be communicated to any thing else : Isa. 42. 8. My glorie will I not give to another . To be a hearer and granter of our requests is a great part of Gods glory : Psal. 65. 3. O thou that hearest the prayer , to thee shall all flesh come : and in the conclusion of the Lords prayer ; thine is the glory , namely of hearing and granting our prayers . And therefore this glory is not to be communicated to any other : and consequently no other is to be called upon . Fourthly , the commandment of Christ is broken if in prayer we call upon any to whom we may not say , Our Father which art in heaven , hallowed be thy name , thy kingdome come , &c. For thine is the kingdome , &c. When ye pray , say , Our Father , Luke 11. 2. But without horrible blasphemie we cannot use this form of words to any but onely to God : therefore if we call upon any other we break the commandment of Christ. If the Papists alledge , that in their prayers they usually do say their Pater noster , I confesse they do , but in so doing they commit blasphemous idolatry , saying this prayer to the Rood or to the Crosse , which they worship cultu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saying with the old idolaters to a piece of wood , Pater meus Thou art my father , and before the images not onely of men but also of women departed . Fifthly , all acceptable prayers are made in faith that they are accepted , and in hope that they shall be granted : For without faith it is impossible to please God ; and what is not of faith is sinne : and prayer which is made without hope is in vain . But those prayers that are made to God , and they onely , are made in faith and hope : In faith , because God hath commanded us to call upon him , and hath promised to heare us : In hope , because God to whom we pray is omnipresent ; and therefore is acquainted with our wants , and secret desires , Psal. 38. he is omnipotent , and therefore able to do for us exceedingly above all that we can ask or think , Ephes. 3. 20. and for his bounty and goodnesse more ready to heare and to grant then we are to ask , Isa. 65. 24. On the other side , prayers made to creatures are made neither in faith : For there is no warrant in the Scripture for such a prayer , no doctrine which teacheth it , no precept that injoyneth it , no promise to confirm it , no example to commend it . And this is confessed by Eckius , viz. That neither it is warranted or taught in the Old Testament , because the people were prone to idolatry , and the fathers deceased were in Limbo ; nor in the New , lest the Gentiles should return to their old idolatry , and lest the Apostles should seem to direct Christians to invocate them after their decease . And therefore by their own confession no testimonie of Scripture can be alledged to this purpose . Neither can such prayer be made in hope : because none but God is either omniscient or omnipresent to know the wants or heare the desires of men in all places calling upon them , nor omnipotent to grant their desires . Hereunto may be added the testimonies of the Fathers : Origen Contra Celsum , lib. 8. Solus adorandus est Deus , God onely is to be worshipped . Eusebius , De praeparat . Evang. 4. 5. Solum Deum adorare didicimus , We have learned to worship God onely . Nazianzen , De Spir. sanct . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; If it be to be adored , why is it not to be worshipped ? if it be to be worshipped , how is it not God ▪ Ambrose , De Spiritu , lib. 3. 12. Neque adorandum quicquam praeter Deum legimus , We do not reade of any thing which ought to be worshipped except God alone . Cyrill , Thesaur . lib. 2. 1. Vnanatura Deitatis est quam solummodo adorare oportet , There is one nature of the Deitie which alone ought to be worshipped . CHAP. XII . That we ought not to invocate any creature . THus have I shewed in generall , That no creature is to be called upon . Now more specially , That neither Angels nor Saints . Civil honour indeed is due to both , as to our fellow-citizens of the same city : but religious honour done to either is idolatry . First , for Angels . Our fellow-servants are not to be adored of us : Angels are our fellow-servants , being ministring spirits sent forth into the ministery for their sake that shall be heirs of salvation , Heb. 1. 14. And by this reason the angel , Revel . 19. 10. and 22. 19. disswadeth S. John from adoring him , and in both places appropriateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adoration , to God. Likewise the Apostle admonisheth the Colossians , chap. 2. 18. to take heed that none ber●…ave them of their prize ( which is their salvation ) under shew of humilitie ( as the Papists do , as though it were too much boldnesse to go directly to Christ ) commending unto them the worshipping of angels : whereunto those countreys of Phrygia were very much addicted , as Theodoret sheweth in Col. 2. And therefore it was decreed in the councel of Laodicea , the mother-citie of those parts , that no man should pray unto angels . Moreover , he that is the authour and fountain of all good things , and is onely able of himself to help us , he is to be invocated , and not those who being but his instruments are not able to help us otherwise then he appointeth . But God is the authour and fountain of all good , James 1. 17. Our onely help and refuge , Psal. 46. 1. and 124. 8. The angels are but his instruments , who neither can nor will help us further then God himself appointeth . Objection out of Jos. 5. 13. and Judg. 13. 20. That Joshua and the parents of Samson worshipped the angels which appeared unto them . He that appeared unto them was not a created angel , but the Angel of the great covenant , the second Person in Trinity , who oftentimes in assumed forms appeared to the Patriarchs . He that appeared to Joshua calleth himself the Prince of the Lords armies , Jos. 5. 14. and 6. 2. he is called the Lord. He which appeared to Samsons parents being demanded his name , said it is Wonderfull , which is the name of Christ , Isa. 9. 6. And such was their opinion of him ; for Manoah calleth him God , and his wife termeth him Jehovah . Now that Saints are not to be prayed unto it shall appear by these reasons : I. To them which neither heare us nor know us , prayer is made in vain : But the Saints departed neither heare us nor know us . That they do not heare us it is manifest . For what is it which they do heare ? the voice of the mouth or the speech of the heart ? If the voice of the mouth , then the voice which moveth the aire for a small distance and so vanisheth , shall not onely pierce all the regions of the aire but the heavens also , where the aire , which is the medium , ceaseth . If the speech of the heart ; then are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the searchers of the heart , and therefore gods : for it is a property peculiar to the Lord , 1. Kings 8. 39. Jer. 17. 9. Acts 1. 24. That they know us not it is testified by Isaiah , chap. 63. 16. Abraham is ignorant of us , and Israel knoweth us not : Eccles 9. 5. The Papists except , First , That the Saints having the blessed vision of God , they do see in speculo Trinitatis the things done in earth . By which reason they should know all things which God himself doth know , neither should the day of judgement be hid from them . But this glasse is a forgerie of their own brain : For if they say it is the essence of the whole Deitie , then is it most simple and unvariable ; if the glory or splendour of God whereby he enlighteneth the place of the blessed , it will no more fellow that they beholding this light should see those things which God beholdeth , then that he which looketh on the sunne should see all that the sunne shineth upon . Secondly , That God acquainteth them with our prayers made to them , which they understanding become intercessours for us unto God. But what a foolish circumstance is this ? They will not have us go directly unto God or our Saviour , but ( as in Princes courts ) to some that are neare unto them , that they may mediate our cause ; and in the upshot , we cannot go directly unto them , I mean the Saints , but God himself must be fain to be a mediatour between us and them , to acquaint them with our prayers , that so they may pray unto him for us . Thirdly , That they do not worship the Saints as gods , but as the friends of God. As if a woman taken in adultery should alledge for her self , that she loved the adulterer not as her husband but as her husbands friend . For religious worship doth as properly belong unto God as conjugall love unto the husband . But do not they give Divine worship to the Saints whom they invocate , prescribing thereby unto them omnipresence , omniscience , omnipotencie , and thereby also professing themselves to repose their trust in them ? For when they pray to Saints departed , do they speak unto them as present or as absent ? If as to present , they being in heaven & they on the earth dispersed in many places & countreys , then they ascribe unto them omnipresence ; if as to absent , they ascribe to them omniscience : Both which are blasphemous . Besides , when they invocate they ascribe omnipotencie to them , and therefore repose their trust in them : But God alone is to be trusted in , because he alone is omnipotent ; and cursed is he that trusteth in man , Jer. 17. 5. II. Again , mere men are not religiously to be adored : It is Peters reason , Acts 10. 26 , and Pauls , Acts 14. 15. If Christ himself had been but a mere man or a creature , though a god by creation , yet ought not he religiously to be adored ; and much lesse the Saints , who are but the servants of Christ. Therefore the ancient Fathers termed the Arians ( who supposed Christ to be God by creation , and yet worshipped him ) idolaters ; and the Nestorians likewise , who supposed the humanitie of Christ to be a distinct person from the Sonne of God. III. To leave God , who hath commanded us to call upon him , and hath promised to heare us , and is most willing and onely able to help us , and to run to the Saints , who neither have commanded us , as having no such authoritie , nor have promised to heare and help us , as having no such power , yea are so farre from hearing and helping that they neither know us nor our desires , and so farre from commanding us to call upon them as they have forbidden us so to do , and alwayes directed us to call upon God , Acts 10. 26. and 14. 15. is a thing in religion impious and in reason absurd . IV. To call upon Saints is a thing most injurious unto God and Christ our Saviour : d●…ogatorie from the glory of God , as though they were either more ready to heare , or more willing or more able to help us ; or that we had more confidence in thei●… love then in the mercies of God and intercession of Christ our Saviour . But it is lawfull to intreat the Saints upon earth to pray for us ; why then may we not desire the Saints in heaven much more to pray to God for us ? To intreat the Saints living on earth to pray for us hath warrant in the Scriptures , as having been a dutie injoyned by God , Gen. 20. 7. Job 42. 8. Jam. 5. 14 , 16. and also practiced by the faithfull , Rom. 5. 30. Ephes. 6. 19. But praying to Saints departed hath no warrant in the Scriptures , as the Papists themselves are forced to confesse . Nay , it is directly forbidden ; and those which do it commit two evils , forsaking God the fountain of living waters , and digging out to themselves cisterns , broken cisterns that can hold no water , Jer. 2. 13. They worship the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 1. 25. praeterito Creatore , passing by the Creatour , ut Hilarius interpretatur De Trinitate lib. 12. 2. The Saints living with us are acquainted with our persons and our wants , and therefore may pray in particular for us , and so cannot the Saints departed . 3. The request made in this behalf to the faithfull living is a civil intreaty of a Christian duty , but as it is made to the Saints departed , it is a religious invocation of them to do that for us which is the peculiar office of the Mediatour . Neither do they onely intreat the Saints to pray for us , and desire God that for the merits & intercession of the Saints he would grant their desires , which is to give the office of Christ to them : But also they desire the Saints themselves to bestow upon them such blessings as they desire both spirituall and temporall , and to avert from them such evils as they fear . Wherein the Papists have made the Saints to succeed the heathen gods , ascribing unto them their severall offices and functions , insomuch that there is no countrey , citie , or town , but hath certain Saints to patronize them , as the heathen had their tutelares deos : no trade or occupation which hath not a peculiar Saint ; no kind of cattel or tame fowl which have not their patrones ; no kind of disease but some Saint or other is called upon for the curing thereof , as the dii averrunci , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among the heathen : So that if there were no other fault in Popery , their idolatry were sufficient cause of separation from them . But the Saints departed do pray for us , therefore we ought to pray unto them . It may well be supposed that the Saints departed do pray in common for the faithfull upon the earth , as fellow-members of the same bodie . But they are not acquainted with particular persons , or their particular wants or desires ; or if they were , yet it would not follow that we should pray to them , no more then we are bound to invocate religiously the Saints upon earth , whom we know according to their dutie do pray for us . August . contra Faust. Manich . lib. 20. c. 21. Colimus martyres eo cultu dilectionis & societatis quo & in hac vita coluntur sancti homines , We worship the martyrs with that worship of love and societie with which even in this life holy men are worshipped . Notwithstanding the Papists think this consequence to be so strong , as they take it for granted , that if the Saints make intercession for us we must pray to them : Insomuch that Bellarmine when he would prove against our King , That invocation of Saints was taught by the ancient Fathers , in stead of that he proveth ridiculously the intercession of Saints for us . CHAP. XIII . That we must conceive of God in prayer as he hath revealed himself in his word . SEeing then the Lord alone is to be called upon religiously , it remaineth that we consider how we are to conceive of God when we do call upon him ; viz. not according to the fansies of our own brain , but as he hath revealed himself in his word ; both in respect of the Divine nature and also the Divine persons . In respect of his nature , that he is a spirit invisible and incomprehensible , omnipotent and infinite , most holy , wise , just and mercifull , &c. And in regard of the Divine persons , that being a God in essence & substance one and indivisible , he is notwithstanding distinguished into three persons , the Father , the Sonne , and the holy Ghost , who as they be not in nature disjoyned , so are they not to be severed in their worship , but the Unitie in Trinitie and Trinitie in Unitie is to be worshipped and adored . Whosoever therefore in respect of Gods nature do circumscribe God , worshipping him under any form , whether outwardly expressed or inwardly conceived , as namely in the form of an old man , &c. in stead of the true God they do worship an idole . Such was the erroneous conceit of the Anthropomorphites , and such is the superstitious worship of the Papists at this day . Likewise in respect of the persons , whosoever shall call upon God as not distinguished into three persons , howsoever they may professe that they invocate one onely true God maker of heaven and earth , yet they do not worship the true God but an idole : for the true God is the Father , the Sonne , and holy Ghost . Forasmuch therefore as the Jews and Turks do not worship the Trinity , they are not worshippers of the true God ; but as our Saviour said of the Samaritanes , They worship they know not what , John 4. not acknowledging the true God , nor Jesus Christ whom he hath sent : John 5. 23. Hc that honoureth not the Sonne honoureth not the Father , and , Whosoever denieth the Sonne hath not the Father , 1. John 2. 23. Here therefore it may be demanded , That seeing we are to worship the holy Trinitie , whether it be lawfull to direct our prayers to some one person , as to the Father , to the Sonne , or to the holy Ghost . He that acknowledgeth the Trinitie , when in his prayers he nameth one onely person , he doth not exclude the other persons but rather includeth thē . For in every person or supposite that is named the Divine nature is presupposed : so that when the Father is nominated , Christ and so the holy Ghost is the same God which is invocated ; and therefore as there is one essence of all the persons so one worship . Furthermore , concerning our Saviour Christ it may also be demanded , That seeing God is the onely object of religious invocation , whether he being the mediatour between God and man is to be invocated : and if he be , how and in what respect we are to call upon him . That he is to be called upon as our Lord and Saviour , in whose name we are baptized , in whom we believe and trust , there is no doub : All men must honour him as they honour the Father , John 5. 23. and , All the angels must adore him , Heb. 1. 6. and , to his name must every knee bow , Phil. 2. 10. Examples : Stephen , Acts 7. 59. Thomas , John 20. 28. the Apostles , Luke 24. 52. But all the question is , Whether we are to call upon Christ as God alone , or as man alone , or as both God and man. Since our Saviour Christ was incarnate and did personally and inseparably unite unto himself the humane nature , his whole person as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Immanuel , God manifested in the flesh , is to be worshipped by one and the same act of invocation and worship , without separation or division . The Papists have found out a peculiar worship for the humanitie of Christ , and for the blessed Virgin , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the humanitie of Christ , as it doth not subsist of it self , so are we not severally to worship it with Nestorius , but the whole person both God and man : But yet so as that our prayer be not directed to the humanity , which is a creature , but to the Sonne of God having assumed and united unto himself the humane nature . So saith Cyrill , Non igitur tanquam hominem adoramus Emmanuelem : Absit . Delir amentum enim hoc esset , & deceptio ac error . In hoc enim nihil differremus ab his qui creaturam colunt ultra Conditorem & Factorem : that is , We do not therefore worship our Emmanuel as man alone : God forbid . For this were a dotage , a false conceit and errour : neither should we in this differ from those which worship the creature more then their Creatour and Maker . To conclude this second point . Whereas the whole world almost is overflown with idolatry , as with an universall deluge , the Paganes invocating a multitude of false gods ; the Jews and Turks worshipping one God , but not in the Trinitie of persons , nor acknowledging Jesus Christ ; the Papists ( which call themselves the Catholick Church ) invocating besides the true God a multitude of angels and Saints , images , the crosse and Eucharist , and in their prayers representing the invisible and incomprehensible God in a visible form : notwithstanding God in his great mercy hath taken us who professe the reformed religion into the ark of his Church , teaching us by his word and spirit to call upon him the true God in the name of Christ his Sonne , himself also being near unto us , as he was to the Church of Israel , in all that we call upon him for , Deut. 4. 7. CHAP. XIIII . That Christ alone is the Mediatour of intercession as well as redemption . HAving spoken of the subject of invocation , viz. men ; and the object , viz. God : we are now in the third place to enquire , how it cometh to passe that man being stained and polluted with sinne , and by reason thereof an enemie to God , should have any accesse unto God , or be admitted to any speech with him , who is most just and terrible , a consuming fire , & hating all iniquitie with perfect hatred . Indeed it must be confessed , that sinne maketh a separation between God and man , and that both we are unworthy in our selves to appear before God , and our prayers also by reason of our manifold wants and corruptions unworthy to be offered unto him . And therefore of necessitie a mediatour was to come between God and man , who reconciling us unto God , and covering our imperfections , might make both our persons and our prayers acceptable unto God. And for as much as it was needfull that the justice of God should be satisfied in the same nature wherein he had been offended , neither could obedience be performed to the law given to man , nor the punishment due to the sinnes of man be satisfied but by man , neither could the righteousnesse be meritorious for all , nor the price of ransome sufficient , if the person which should perform both were not God. It was likewise needfull that the mediatour who should reconcile us unto God and make us and our prayers acceptable unto him should be both God and man : therefore God in his unspeakable mercy hath appointed and given his onely begotten Sonne to be our Mediatour , Advocate and Intercessour , who having assumed our nature should therein satisfie his justice and appease his wrath ; and having performed perfect obedience for us , and given himself a ransome for our sinnes , should ascend into heaven , and there sitting at the right hand of the Father should make intercession for us , that both the persons of such as believe in him and their prayers which call upon God in his name should be accepted of him . But as in the former points we were forced to prove two things , not onely that God is to be invocated , but that he alone is to be called upon , and not Saints and Angels ; so in this we are by the like superstition of the Papists compelled to demonstrate two things : first , that Christ is the onel●… Mediatour of intercession ; and secondly , that we are alwayes to call upon God in his name . For as they invocate others besides God , and so are indeed worshippers of more gods ; so have they appointed other mediatours and intercessours besides Christ. And the reason is alike in both . But the Apostle teacheth us , That as there is but one God , so there is but one Mediatour between God and man , the man Christ. The Papists make two sorts of mediatours , the one of redemption , the other of intercession ; and they do confesse in word that Christ is the onely Mediatour of redemption , but of intercession they adjoyn other mediatours unto him , viz. the Saints departed . Here therefore I will shew two things : 1. That they seem to acknowledge other mediatours of redemption , and so in deed overthrow that which in word they confesse ; 2. That none can be mediatour of intercession who is not also of redemption . For as touching the first ; in many of their authorized prayers they desire God to have mercie on them in forgiving their sinnes , and in giving unto them good things as well spirituall as temporall for the merits and intercession of the Saints ; and so plainly thrust the Saints into the office of Christ. And not onely so , but they invocate also the Saints as they do Christ to bestow good things upon them , and to aveit evil from them , substituting them , as I have shewed before , into the room of the tutelar gods of the heathen . But let us see whether there be any mediatours of intercession who are not also of redemption . We denie not but that in a large sense they may be c●…lled mediatours and intercessours who are med●…i inter , namely between God and man. So Moses is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gal. 3. 19. Deut. 5. 5. and 27. 31. Pastours likewise and preachers , who are both the mouth of God to the people in preaching and of the people to God in prayer : But they are not in that sense intercessours as we acknowledge Christ , and the Papists do esteem the Saints , that we for their merits & intercession should hope to be heard . In like manner the Saints upon earth , who in mutuall charity do pray and make intercession one for another , as they are required 1. Tim. 2. 1. Jam. 5. 15 , 16. may be called intercessours , but such as whose intercession dependeth wholly upon the intercession of Christ , and whose prayers are alwayes made in his name . Why then may not the Saints in heaven be esteemed intercessours ? For the intercession of Saints departed there is no testimonie of Scripture . It is not to be doubted but that they do use to invocate the name of God by praise and thanksgiving , bearing a part ( as it were ) in the quire of Angels . And it is not unlikely but that they pray for that which is wanting unto them whilest their bodies sleep in the dust , that is , their full redemption ; that the number of the elect being accomplished , the Lord would hasten the second coming of Christ for their full redemption . In which prayer also they pray for us , as we also do for them ; and in regard thereof we are as well intercessours for them as they for us . It is also probable , that they being members of the same mysticall bodie , indued with perfect charitie , do in generall pray for their fellow-members upon earth . But that in particular they pray for any of us it is improbable , because they know not our persons , nor heare our prayers , nor understand our particular wants : or if they did , yet would it not follow that either we should pray to them , as I have shewed before , or that we should desire the Lord for their merits and intercessions to grant our desires . Neither is it to be doubted , but what praises or prayers they utter unto God , they offer them onely in the name and mediation of Christ , desiring that for his merits and intercession their invocation may be accepted . And in this sense Christ alone is the Mediatour of intercession . So Augustine speaking of those words of S. John , 1. Epist. 2. 1. saith , John doth not say , You have an advocate , for so should he separate himself from sinners : nor doth he say , You have me for a mediatour ( as Parmenianus in a certain place maketh the Bishop a mediatour between God and the people ) for then what good and faithfull Christian could indure him ? who would look upon him as an Apostle of Christ and not as Antichrist ? And again , All Christians do mutually commend themselves unto God in their prayers : pro quo autem nullus interpellat sed ipse pro omnibus , hic unus ver úsque mediator est : that is , but for whom none intercedeth but he for all , he alone is the true Mediatour . Now that Christ is the onely Mediatour of intercession as wel as of redemption it is evident ; because these being the two parts of his mediation , and not two sorts of Mediatours ; the latter of intercession dependeth on the other of redemption , as being the representation of it unto God , and the application thereof to the faithfull : the dignitie , I say , efficacy and vertue of his intercession dependeth on the merits of redemption . For had Christ not been the Mediatour of redemption he could not have been the Mediatour of intercession . For when it is said that Christ maketh intercession for us in heaven , we are not thus to understand it , that he falleth down upon his knees and prayeth to God for us ( John 16. 26. I say not unto you that I will pray the Father for you ) but that sitting at the right hand of his Father he representeth his own merits unto him , and offereth the prayers of the faithfull unto God perfumed with the odours of his own sacrifice , as he is described , Revel . 8. 3 , 4. So Anselme in Rom. 8. Vnigenitum Filium pro hominibus interpellare , est apud coaeternum Patrem seipsum hominem demonstrare : The onely begotten Sonne is said to make intercession for men , when he sheweth himself man before his coeternall Father . And the Apostle describeth his intercession to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : his appearing in the presence of God for us , Heb. 9. 24. The holy Ghost therefore joyneth both the parts together , 1. Tim. 2. 5. where speaking professedly of prayers , and saying that Christ is the onely Mediatour between God and man , he addeth , who gave himself a ransome for all . So 1. John 2. 1 , 2. If any man sinne we have an advocate Christ Jesus the righteous , & he is the propitiation for our sins . He onely is the advocate , because he onely can plead his merits for us . He onely is perfectly & fully just , he onely is the propitiation for our sinnes . And as he is the onely Intercessour because he is the onely Saviour , Acts 4. 12. so is he the perfect Saviour , because he ever liveth to make intercession for us , Heb. 7. 25. For whereas they ordain other intercessours for whose sake they desire to be heard , they do it altogether without warrant of Scriptures , wherein there is no doctrine , no precept , no promise , no example to warrant it : and consequently such prayer cannot be made in faith , neither can it please God. And with what forehead can they take from Christ his office and the honour thereof which he purchased with his bloud , and without any warrant from him assigne it to others : as though Christ having for a short time exercised the office of mediation , should to the end of the world have resigned it to his servants . But the holy Ghost teacheth the contrary Heb. 7. 25. that Christ is therefore able perfectly and fully , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to save those which by him do come to God , because he liveth ever to make intercession for them . Yea , the Scripture every where directeth us unto Christ and to no other mediatour , and therefore to no other must we slie , Ephes. 3. 12. Heb. 4. 16. and 7. 19. Christ is the onely way and the onely accesse unto God : Those that leave this way and this accesse , they have no way nor accesse to God with hope or comfort ; or if any will go to God any other way , in stead of a throne of grace they shall find a tribunall of justice and terrour , and in stead of a mercifull Father a just & terrible Judge . Our Saviour Christ in plain terms saith , John 14. 6. No man cometh to the Father but by me : and the Apostle , 1. Tim. 2. 5. That as there is but one God , so but one Mediatour between God and man , the man Christ , who is both God and man. For as S. Augustine , The Mediatour between God and man ought to have something like to God , something like to man , lest being in both like to men he should be farre from God , or being in both like to God he should be farre from men , and so should be no Mediatour . But Christ alone is both God and man , and therefore he alone is Mediatour . The high Priest in the law was a type of Christ : but the high Priest in type was mediatour both of redemption and expiation in offering sacrifices , and of intercession in making prayers for the people ▪ to which purpose bearing the names of the twelve tribes , he entred into the holy place to make intercession for them ; therein representing Christ , who being entred into the heavenly sanctuary maketh intercession for us . But to what purpose do they flie to other mediatours ? is it because the mediation of Christ is not sufficient ? or is it because the Saints are in greater favour with God ? or lastly , because the Saints are more favourable to us then our Saviour Christ ? If the first , they denie Christ to be a perfect Saviour , which the Apostle affirmeth Heb. 7. 25. If the second , they denie him to be the Sonne of God in whom he is well pleased with the Saints themselves . If the third , they deny him to be their loving and mercifull Saviour , who hath loved us with the greatest love , unto which the love of the Saints being compared is as a little spark to agreat flame , or a drop of water to the great sea . He took our nature and infirmities , that he might have compassion on us , Heb. 2. 17 , 18. and 4. 15 , 16. He graciously inviteth us to come unto him , and who do come he promiseth not to reject , Matth. 11. 28. John 6. 37. Injurious therefore and blasphemous are they against Christ , esteeming him as austere , and seeking to the Saints as more propitious ; especially when they commit the administration of justice to Christ , and of mercy to his mother ; and therefore appeal from the tribunal of his justice to the throne of his mothers mercy . But besides the horrible superstition and idolatry , besides the sacrilegious injurie offered unto Christ , besides their own infidelitie and unthankfulnesse towards Christ , it is extreme folly and madnesse rather to seek to other mediatours , seeing in Christ nothing is wanting which is required in a perfect Mediatour . For by his all-sufficient merits he hath satisfied the justice of God , so that for his merits we may trust to be heard : He is in highest favour with God , in whom the Lord graciously accepteth whomsoever he loveth ; & therefore we may be bold to pray that for his sake we may be heard : He heareth our prayers & is acquainted with our persons and wants , and he is most gracious and favourable in commending our suits unto God : He hath commanded us to call upon God in his name , and hath promised that we shall obtein : Whereas the Saints have no merits to plead for themselves , and much lesse for others , but those of Christ. In Christ they are loved and graciously accepted . They heare not our prayers , neither are acquainted with our persons or wants ; and all the love they have is but a small reflexion of the beams of Christs love shed abroad in their hearts by the holy Ghost : neither have they either by commandment or promise moved us to seek to their mediation , but alwayes have directed us unto Christ. If it be objected , That for Abrahams or Davids sake the Lord is said or requested to do something ; In these examples not the merits of those Saints , but the covenant of grace which the Lord made with them is interpofed . If they plead antiquitie for their using the mediation of Saints , the first that brought in this superstition into the East-churches was Petrus Cirapheus the heretick , about the yeare 500 , and in the West Gregory about the yeare 600. The Scriptures in this case give us the like counsel to that which was given to Themistocles : For having occasion to use the favour of Admetus the King of the Molossi , who was offended with him , he asked counsel of the Queen how he might obtein the Kings favour ; and being instructed by her , when the King returned from the Temple , held the Kings sonne between his arms , as desiring that for his sake he would receive him into favour , by which means the King was pacified towards him . CHAP. XV. That we must pray onely in the name of Christ. BUt to leave them . For our own instruction we are to learn , that we are alwayes to call upon God in the name of Christ. Now they are said to pray in the name of Christ , who believing in him and reposing their affiance in the merits and intercession of Christ , do desire the Lord that not respecting their own unworthinesse or demerits , he would be pleased to heare them for Christs sake , and for his merits and intercession accept of their prayers . The which includeth two things : 1. A desire that for Christs sake we may be heard . 2. A belief that for Christs sake we shall be heard . Of the desire we are here to speak ; of the belief or faith afterwards . That we are thus to pray in the name of Christ , is proved , 1. by the commandment of Christ , John 16. 24. 2. by his promise , John 16. 23. and 14. 13 , 14. 3. by his prediction , John 16. 26. 4. by the practice of the faithfull not onely since the ascension of Christ , who have alwayes used to conclude their prayers with this clause , per Dominum nostrum Jesum Christum , through our Lord Jesus Christ ; but also before the incarnation , Dan. 9. 17. for the Lords sake . And this was diversly figured in the law . For 1. Whereas by the propitiatory which covered the ark Christ was represented , therefore the faithfull when they were to pray turned their face towards the place where the ark remained . 2. Hereunto tended their sacrifices , which were a figure of Christs sacrifice , that for the merit thereof the prayers of them which did offer the sacrifice might be accepted . 3. Thirdly , as the high Priest once a yeare entred the sanctuary , bearing on his shoulders the names and on his breast twelve stones the tokens of the twelve tribes , prayed for the people , who stood in the courts of the house : even so Christ being entred into the heavenly sanctuary maketh intercession for us , Heb. 10. 19. Apoc. 8. 3 , 4. Therefore as Augustine saith , If you require a priest , he is above the heavens , where he maketh intercession for thee who in earth died for thee . He is the onely way by whom we have accesse unto God , John 14. 6. he is the onely Mediatour by whom we have accesse with boldnesse , Ephes. 3. 12. he alone in whom God is well pleased with us , and appeased towards us , Rom. 3. 25. so that coming in his name , neither the sense of the dreadfull majestie of God , nor the conscience of our own unworthinesse shall dismay us . He is the altar , Heb. 13. 10. on which the sacrifice of our prayer or praise being offered is thereby sanctified , vers . 15. He is , as Ambrose saith , our mouth by which we speak unto the Father , our eye by whom we see the Father , our right hand by which we offer our selves to the Father , without whose intercession neither we nor the Saints have ought to do with God. And herein especially the prayers of true Christians do differ from the prayers of others , that we call upon God in the name and mediation of Christ alone . The use of all is , Heb. 4. 16. and 10. 19. that seeing we have such an high Priest who maketh intercession for us , that we should with boldnesse and assurance of faith offer up our prayers unto God : For 1. the Spirit of Christ helpeth our infirmities , Rom. 8. 26. 2. God the Father justifieth and accepteth of us in Christ , v. 33. Who therefore shall lay any thing to our charge ? who can condemn us seeing Christ died for our sinnes and rose again for our justification , and now sitteth at the right hand of God making intercession for us , v. 34. and with the odours of his own sacrifice perfumeth our prayers , making them acceptable unto God , Revel . 8. 3 , 4. CHAP. XVI . Of the manner how we are to call upon God. IN the fourth place we are to intreat of the manner how we are to call upon God. The manner is set down Rom. 8. 27. according to God , that is , as S. John speaketh , according to the will of God , 1. John 5. 14. So I said in the definition , That invocation is a religious speech of the faithfull made unto God in the name of Christ according to the will of God : where by the will of God we are to understand , not his secret will and counsel which we know not , but his will revealed in his word . Prayer is therefore made according to the will of God , when in our prayer those things are performed which God in his word prescribeth to be performed in prayer . This and the former point are of great moment : for when a man prayeth and is not heard , it is , as Bernard saith , because out praeter verbum petis , aut propter verbum non petis , that is , because thou prayest either beside the word or not for the word ; whereas on the other side we have this confidence in him , that if we ask any thing according to his will he heareth us , 1. John 5. 14 , 15. Now for the manner of prayer there are duties to be performed not onely in the action it self , but also out of the action , that is to say , both before and after . In the action of invocation the duties respecting the manner belong either to the internall form or externall . The former are the inward duties of the soul , the latter the outward speech and gesture of the bodie . Unto the speech referre words quantitie . qualitie . voice . In the soul we are to consider what is required first in generall , and then in particular . In generall it is required that our invocation be a speech of the soul : and therefore as I said in the beginning , some define prayer that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the communication of the soul with God : Others , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the ascending of the mind unto God. David expresseth his prayer to be a lifting up of his soul unto God , Psal. 25. 1. and 86. 4. and elsewhere he calleth it a pouring forth of the soul before the Lord ; as Anna also speaketh , 1. Sam. 1. 15. So that true prayer is not the lifting up of the voice , of the eyes , or hands alone ; but a lifting up of the heart with the hands unto God that is in the heavens , Lam. 3. 41. To the same purpose in the Scriptures we are directed to pray in the heart , Col. 3. 16. and in the spirit , that is , the soul , Ephes. 6. 18. to pray with the whole heart , Psal. 111. 1. that is , with an upright heart , Psal. 119. 7. with unfeigned lips , Psal. 17. 1. in truth , that is , in sinceritie and uprightnesse of heart , Psal. 145. 18. The necessitie of this praying in truth appeareth , 1. By testimonie of our Saviour Christ , John 4. 24. God is a spirit , and they that worship him must worship him in spirit and truth : 2. By all those testimonies even now cited , wherein we are stirred up to lift up our hearts and to poure forth oursouls , &c. 3. If the Apostle require servants to perform their duties to their masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as unto the Lord ; how much more is it our duty to the Lord himself to perform our service from our hearts ? 4. The uprightnesse and sinceritie of the heart is the soundnesse of all our worship and service of God , without which it is hypocrisie : therefore David professeth that he would call upon God with an upright heart , Psal. 119. 7. and with lips unfeigned , Psal. 17. 1. and to the same purpose we are exho●…ted to seek the Lord with an upright heart , Deut. 4. 29. Jer. 29. 13. 5. The promise of hearing our prayer is restrained to this praying in truth : Psal. 145. 18. The Lord is near to all that call upon him , to all that call upon him in truth : for bodily exercise profiteth little , 1. Tim. 4. 8. and the Lord respecteth especially the voice of the heart . As for those that call upon him with their lips and not with their hearts , the Lord abhorreth their prayer , and taketh himself to be abused by them , and therefore he reproveth them by his Prophet Isaiah , chap. 29. 13. This people cometh near me with their lips , but their heart is sarre from m●… : and elsewhere he complaineth of the hypocrites of his people , that when they howled unto him they cried not with their hearts , which he calleth speaking lies , Hos. 7. 13 , 14. for what else doth a man but lie when he speaketh otherwise then he thinketh ? This divorce of the heart and the tongue in all speech , even betwixt men , is detestable : Psal. 12. 2. it is called speaking with a heart and a heart : But when men speak so unto God it is ridiculous and impious : ridiculous , because they go about to deceive God , who beholding he heart as well as the tongue , seeth them dance as it were in a net : impious , because it is not to lie unto men but unto God. Both which folly and impietie the Psalmist noteth in the Israelites , Psal. 78. 36. That when the hand of God was upon them slaying divers of them , they sought him and called upon him : neverthelesse they did flatter , or go about to deceive him , with their mouth , and they lied unto him with their tongues ; for their heart was not right with him . Here therefore two faults are to be avoided : the one , praying with feigned lips ; the other , praying with wandring thoughts . He is said to pray with feigned lips whose lips agree not with his heart , nor his words with his desires and thoughts ; So saith Beda , Labiis dolosis or at quis , cùm vox oris non convenit voci cordis ; A man prayeth with deceitfull lips , when the voice of the mouth agreeth not with the voice of the heart . This is to pray with an heart and an heart , and thus prayeth every one which asketh that with his mouth which he doth not desire with his heart , and pretendeth that in his prayer which he doth not intend , which promiseth that in his prayer which he meaneth not to perform , or praiseth God for that whereof his conscience doth not acknowl●…dge either God to be the giver or himself the receiver . This is the condition of all impenitent sinners , to play the hypocrites before God in all their prayers concerning spirituall things . We must learn therefore with David to pray with unfeigned lips , Psal. 17. 1. and to praise God with an upright heart , Psal. 119. 7. For if it be the propertie of a sound Christian , to speak unto his neighbour the truth which is in his heart , Psal. 15. how much more shall we think it to be our dutie when we call upon God who trieth the heart and searcheth the reins , to speak from the ground of our hearts . And if we will not stick to speak dissemblingly unto the Lord , who seeth our thoughts long before , Psal. 139. 2. what hope is there that we will make conscience to speak the truth unto men , who see no further then our mouthes ? Let us therefore avoiding this leaven of hypocrisie , which sowreth our prayers , imbrace integrity and uprightnesse of heart , setting the Lord before our eyes , and behaving our selves in our prayer as those who sought to approve themselves to him who trieth the heart . Thus seeking the Lord with upright hearts we shall be sure to find him , and calling upon him in truth we shall obtein our desires . The second thing to be avoided is praying with wandring thoughts : Which fault ariseth partly from the suggestions of Satan , who is most busie to withdraw our minds from this heavenly exercise ; partly from our own spirituall sluggishnesse and carnall securitie , and the worldly vanitie of our minds ; whereby it cometh to passe that we behave our selves as those who neither have reverence of the majesty of God to whom we speak , nor sense of those things whereof we speak : For if we considered that we are speaking to the most mighty and glorious God , could we imagine that we ought to think of any thing rather then of that which we speak unto him ? Do not men ( as it were ) gather their wits and cogitations together , so that no part thereof be derived to any thing else , when they do speak before any whom they do reverence ? Or if our affections were unfeignedly set upon those heavenly things whereof we speak , would we suffer our cogitations to wander about trifles on the earth ? Wherefore as at all other times so especially when we pray we must ( as the Wise man adviseth ) above all observations observe and keep our hearts , Prov. 4. 23. that they wander not from God , ( for , as Bernard saith , nihil cord●… fugacius , nothing is more fugitive then the heart ) and that with David , 2. Sam. 7. 27. we may find our heart to call upon God. And to the same purpose let us pray , that as at all times so especially in prayer the Lord would knit our hearts unto him , Psal. 86. 11. that they go not astray after vanities . Let us resist the suggestions of Satan , let us shake off our own sluggishnesse ; and to that end let us set before us the infinite majestie of God to whom we speak , the excellencie and necessitie of those graces for which we pray and give thanks : let us also pray with David , Psal. 141. 3. that the Lord would set a watch before our mouthes , and keep the doore of our lips , that neither our minds go a whoring after vanities , nor our tongues , which should be as the pen of a ready writer , be rash to utter any thing before God ; and to utter nothing but that which the mind doth indite . And therefore we must take heed that the speech of the mouth do not go before but alwayes follow the conceit of the mind . For many times it cometh to passe , that as the musicians fingers will run over a song which he hath been used to play although his mind be otherwise occupied , so in prayer the tongue will run over that form of words which it hath been used to utter , though the mind be roving about other matters . But this ought not so to be : for howsoever the Schoolmen do not require an actuall intention of the mind in prayer , but onely a purpose to pray in the beginning ( therein framing their doctrine to their practice , and not their practice to Gods word ) yet seeing this kind of prayer proceedeth from the mouth and not from the heart , it is but lip-labour in the sight of God. For as Cyprian saith , Quae est enim segnitia abalienari & capi ineptis cogitationibus & profanis cùm Deum deprecaris , quasi sit aliud quod magis debeas cogitare , quàm quod cum Deo loquaris ? Quomodo te audiri à Deo postulas , cùm te ipse non audias ? Vis enim Deum memorem t●…i cùm rogas , cùm tu ipse memor tui non sis ? that is , What a negligent sloth is this , to be alienated and carried away with foolish cogitations and profane when thou prayest unto God , as though there were something else which thou oughtest rather to think on then of that whereof thou speakest with God ? How dost thou desire that God should heare thee , when as thou dost not heare thy self ? For wilt thou have God mindfull of thee when thou askest , seeing thou art not mindfull of thy self ? And so G. Baldwin ; Quomodo se audiri postulat qui seipsum non audit & quid loquatur ignorat ? Nunquam enim orare dicitur qui flexis genibus orat , si vagatione distrahatur . Nihil igitur aliud cogitare debet animus orantis quàm quod precatur : that is , How doth he desire to be heard who doth not heare himself , & is ignorant of what he speaketh ? For he cannot be said to pray who prayeth with bended knees , if he be distracted with wandring thoughts : and therefore the mind of him that prayeth ought to think of nothing else then what is prayed . And likewise Chrysostome , Si corpore humi prostrato & ore incassum nugante mens totam domum & forum circumeat , quomodo talis dicere poterit , quòd in conspectu Dei precatus sit ? Nam orat in conspectu Dei totam colligens animam suam & nil habens cum terra commune , sed in ipsum se transferens coelum , & omnem ex animo pellens humanam cogitationem : that is , If the bodie lying prostrate upon the ground and the mouth vainly trifling the mind wandreth throughout the whole house and market , how can such a one say that he prayeth in Gods sight ? For he prayeth in the sight of God who recollecteth his whole soul , that he may have nothing to do with the earth , but may wholly raise himself into heaven , and banish all humane cogitations out of his mind . And to conclude , let the absurditie of the fault it self , and the grosse abusing of the majestie of God , breed in us a lothing of this fault and a care to shun it . For when at any time our minds have wandred in prayer , let us endeavour to joyn into one speech the prayer of the mouth and the speech of the heart , both which do sound in the eares of the Lord , and then consider whether we would make such a speech , I say not , according to Malachi's rule , to our Prince , but , to any man whom we regard , which we are not abashed to offer unto the Lord. And thus have you heard the two faults opposed to praying in truth : whereof the former is a note of hypocrites and impenitent sinners ; the latter , though a foul fault and carefully to be avoided , yet incident to the children of God : For even in this sense the best of us may complain with David that our heart forsaketh us , Psal. 40. 12. and as Augustine citeth out of Ambrose ; Ipso in tempore quo elevare mentem paramus , insertis inanibus cogitationibus ad terrena plerunque dejicimur : In the very time wherein we indeavour to lift up our minds , vain thoughts being inserted we are for the most part cast down unto earthly things . Wherein if we please our selves and are satisfied with such wandring prayers , as though such wandring thoughts were not to be regarded , as the Schoolmen teach , we also play the hypocrites in our prayers , and speak in vain in the aire without fruit or efficacie ; for such a prayer is dead and without life . But if we come with upright hearts , intending a religious service unto God , though sometimes our devotions be hindred with wandring thoughts , yet if we be grieved for them and pray and strive against them , this infirmitie through Gods mercy and intercession of Christ shall not be imputed unto us . CHAP. XVII . Of knowledge which is required necessarily in prayer . THus much of that which is generally required in the soul : Now let us see what is more particularly required in the mind and in the heart . In the mind two things are required , Knowledge and Faith. Knowledge 1. Of God to whom we pray , and of his will according to which we are to pray ; 2. Of that which we in our invocation do utter in the presence of God. First , there is required knowledge and acknowledgement of the true God , and of Jesus Christ whom he hath sent : otherwise we are subject to the censure of our Saviour given to the Samaritanes , John 4. 22. You worship you know not what . First we must know God before we can believe in him , and we must believe in him or else we cannot call upon him , Rom. 10. 14. Therefore David exhorteth his sonne Solomon , 1. Chron. 28. 9. first to know , then to worship the God of his fathers with a willing mind and an upright heart . For all worship of God which is not guided by knowledge is mere will-worship and superstition . Neither is that to be accounted religion or pietie which proceedeth from ignorance ; as the Papists hold ignorance to be the mother of devotion . But that devotion is blind superstition . Knowledge is as it were the stern which guideth us in the right way of serving God according to his word , without which we wander into will-worship and superstitious inventions . And therefore as of God there is knowledge required , so also of his will revealed in his word : For we can have no assurance that we shall be heard , unlesse we pray according to his will , 1. John 5. 14. Neither can we pray according to his will , unlesse in some measure we do know it , Col. 3. 16. Secondly , there is required knowledge and understanding of that which we do pray ; otherwise we are subject to our Saviours reproof , Matth. 20. 22. You ask you know not what . Prayer not understood is the lifting up of the voice , and not of the soul unto God , and a pouring forth of our breath and speaking into the aire , and not a pouring forth of our hearts and souls unto the Lord : for as Augustine saith ; Seeing as it is Psal. 89. 16. Beatus populus qui intelligit jubilationem . Curramus ergò ( saith he ) ad hanc beatitudinem , intelligamus jubilationem , non eam sine intellectu fundamus . Quid opus est jubilare & non intelligere jubilationem ? ut vox nostra sola jubilet , & cor non jubilet ? Sonus enim cordis intellectus est : that is , Blessed is the people which understandeth the joyfull sound . Let us therefore haste ( saith he ) after this happinesse , let us understand this joyfull sound , and not vent it out without understanding . What use is there of a joyfull sound and not to understand it ? that our voice onely should make this joyfull sound , and not our heart ? For the sound of the heart is understanding . Wherefore the Apostle , Col. 3. 16. exhorteth us that the word of God dwell in us plenteously in all wisdome , teaching and admonishing our selves in psalmes and hymnes and spirituall songs , singing with grace in our hearts to the Lord. Where the Apostle as he doth in generall require in every Christian a plentifull knowledge of the word of God to direct him in his worship of God , so he teacheth us the use of our Psalmes and songs which we sing unto the Lord , to wit , that we and those that heare us may be instructed and edified thereby , which without understanding of that which is said cannot be done , as the Apostle sheweth , 1. Cor. 14. And to the same effect doth the Prophet David exhort us , Psal. 47. 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which words though diversly translated do in every sense require understanding in those that call upon God : whether you read it , Sing praises every one that hath understanding , or sing praises understandingly , or with understanding , or ( as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth , as appeareth by the titles of divers psalmes ) sing a Psalme of instruction whereby you may ( according to the exhortation of the Apostle , Col. 3. ) instruct and edifie your selves and others . Here therefore two sorts of men are condemned : the first of those who pray in an unknown tongue ; the second of them who praying in their own tongue do not understand their own prayer . The former fault is commited in the Church of Rome both in publick and private prayers . And first for publick , the Church of Rome hath ordained that all the publick Divine service in the West-churches should be done in the Latine tongue . And although this their practice be directly repugnant to the word of God , and contrary to common sense and reason , yet they do not onely stiffly retein and maintein it , but also pronounce Anathema against him that shall say that the Divine service ought onely to be celebrated in the vulgar tongue : and yet this expressely is the doctrine of the Apostle , 1. Cor. 14. From whence I reason thus : First , That which the Lord by his Apostle hath commanded to be done , that is necessarily to be observed : But the Lord by his Apostle hath commanded that the sacred service should be done in a language known , and not in a strange language unknown to the people . For what he there teacheth he testifieth that they were the commandments of God , v. 37. But let us heare the Popish shifts used to avoid the force of this testimonie . 1. That the Apostle speaketh not of prayer but of preaching and exhortation , which they confesse are to be made in a known tongue , otherwise that they are unprofitable and edifie not . Why then by the same reason do they not reade the holy Scriptures in a known tongue unto the people , but hide the light of Gods word under the bushel of a strange language ? But I answer , That the Apostle speaketh of the whole Divine service of God , the Church as well praying and praysing of God , as preaching and prophesying , v. 14 , 15 , 16 , 17. 2. Yea , but the Apostle speaketh of such as having the gifts of tongues , did pray in a tongue which themselves knew not ; and of them he saith , that in their spirit , that is , in their affection , they pray ; but their mind , not understanding what they say , is unfruitfull , namely to themselves . It is not credible that they which had the gift of tongues did not understand the language which they spake ( though some of the Fathers have so conceived ) for that had been an unprofitable gift to them and others . Chrysostome in 1. Cor. 14. Homil. 35. You will say , Doth the tongue edifie no bodie ? Not so . For he that speaketh , saith he , with tongues edifieth himself , v. 4. which verily cannot be except he understand what he saith . Neither is it the Apostles meaning , that his understanding is unprofitable to himself ( as Bellarmine affirmeth ) for he saith that he edifieth himself , but to the hearers who understand him not . Neither is it to pray in the spirit in that place , to pray in affection without understanding himself : but to pray in the spirit , is to pray in the closet of a mans soul , being not understood of others ; and to pray with understanding , is to pray that others may understand . So the Apostle seemeth to expound the phrase v. 19. In the Church I had rather speak five words with my understanding , that I might teach others also , then ten thousand words in an unknown tongue . Secondly , the people of necessitie ought to understand the publick prayers made in the Church : therefore they ought to be made in a language known to them . The antecedent is denied by the Papists under this pretense ; Publick prayer is made not to the people , but to God for the people , which may be as available for them in an other language as in their own . If God understood or regarded no language but Latine , there were some shew of reason in this answer : but all tongues are alike known & esteemed of God ; and he is no accepter of persons , much lesse of tongues . Again , publick prayer as it is made for the people , so it is the prayer of the congregation ; and we shall prove that every one ought to understand his own prayer . The Minister doth pray , but the people ought to concurre with him in their prayers , and to give their consent thereunto by saying , Amen : which they cannot do if they understand not what is said , v. 16. Else when thou shalt blesse in the spirit , how shall he which occupieth the room of the unlearned say Amen at thy giving of thanks , seeing he understandeth not what thou sayest ? But the Papists say , That the Apostle meaneth not every one unlearned in the Laitie , but the clerk of the Church , who supplieth the place of the Laitie . But the words do signifie not him who supplyeth the place or stead , but he that filleth or occupieth the place of the unlearned , that is to say , one of that rank , and so is expounded by the Greek Fathers . Moreover , why is speech used at all in publick prayer ? and why do the people assemble themselves thereunto ? For speech is not needfull in respect of God , who searcheth the heart ; neither is the presence of the people necessarie at a prayer which is onely made for them : but words in publick prayer are used that the people both might be guided and edified , and also that they might joyn with the speaker and adde their consent , in which respect also their presence , is necessary . So Augustine , Opus est locutione in publicis precibus , non ut Deus sed ut homines audiant : Speech is needfull in publick prayers , not that God but that men may heare . But that the people ought to understand the publick prayers , I prove , 1. Because , as I have said , it is their prayer , whereunto also they are to give their consent , which the Apostle saith they cannot do unlesse they understand what is spoken , v. 16. 2. Prayer uttered in a language unknown is unprofitable to the congregation , as the Apostle saith ; If I come to you speaking with tongues , what shall I profit you ? v. 6. such an one speaketh in the aire , v. 9. that is , saith the Greek Scholiast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in vain and unprofitably ; & , his understanding is unprofitable , v. 14. So Basil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , When as the words of the prayer are not understood of those that are present , the understanding is without fruit , so that no man so prayeth with the profit of another . So Oecumenius ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We are not unprofitable unto you . Thirdly , all things must be done to edification : Which generall the Apostle applyeth to this particular , v. 26. For it is a most true saying of Augustine , Nemo ●…dificatur audiendo quod non intelligit : No man is edified by hearing that which he doth not understand . Fourthly , all things must be done decently and in order , v. 40. But when publick prayers are made in an unknown language , there happeneth much disorder and confusion , like that of Babel . The Minister though he speak Latine is a barbarian to the people , and the people to the Minister , v. 11. If ●… know not the meaning of the voyce , I shall be to him that speaketh abarbarian , and he that speaketh shall be a barbarian unto me ; not simply , but to me , saith Chrysostome . Hierome truly saith , Omnis sermo qui non intelligitur barbarus judicatur : All speech not understood is deemed barbarous . So Ovid in banishment , Barbarus hîc ego sum , quia non intelligor ulli , I am barbarous here , because I am not understood by any . 2. The minister and people meeting to publick prayer use not publick prayer but private , for it is not the place but the congregation that maketh it publick . But the minister praying in an unknown language , his prayer is private ; and the people when they do pray at all , betake themselves to their private devotions . Hereunto adde examples and precedents . For the Patriarchs and Prophets under the law , the Apostles and Primitive Church did alwayes pray in a known tongue . Neither can any sound testimonie or approved example be produced to the contrary for six hundred yeares after Christ. Vitalicus the Pope about the yeare 666 , which is the number of the beast whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is thought to have been the first authour of this ordinance , concerning Divine service to be done in Latine . Origen saith , That every nation in their mother tongue make their prayers unto God and yield him due praises . So Basil , Epist. 63. ad cler . Neocaesar . And to the examples of the ancient Church we may adde the practice not onely of the reformed Churches , but also of the Ethiopians and Egyptians , Syrians , Armenians , Moscovites , Moravians , and Sclavonians ; all which at this day observe the ancient form of praying in their vulgar languages . De Cyrillo Moraviorum praesule , qui vixit 900 , Aeneas Sylvius Hist. Bohem. cap. 13. scribit , Ferunt Cyrillum cùm Romae ageret Pontifici supplicasse ut Sclavorum linguâ ejus gentis hominibus quam baptizaverat rem Divinam faciens uti posset . De qua re dum in sacro senatu disputaretur , esséntque non pauci qui contradicerent , auditam vocem tanquam de coelo in haec verba missam , OMNIS SPIRITUS LAUDET DOMINUM , ET OMNIS LINGUA CONFITEATUR EI. Indéque datum Cyrillo indultum , &c. They report that Cyrill when he was at Rome sued unto the Bishop , that executing Divine service he might use the tongue of the Sclavonians to the men of that nation which he had baptized . About which when they disputed in the sacred senate , and there were many that gainsaid it , a voice sent as it were from heaven was heard uttering these words , Let every spirit praise the Lord , and let every tongue confesse unto him . And so Cyrills suit was granted , &c. And yet will the Papists be counted Catholicks , who in this point , as in many more , go against the practice and doctrine universall of the Primitive Church for six hundred yeares after Christ. But , say they , the Latine tongue doth better become the majestie of the Divine service , which is diminished in vulgar languages . The commendation of prayer consisteth not in the language , whereof there is no difference to be made in respect of God , but in the sense of the words and devotion of him that prayeth . That which the Apostle speaketh against praying in unknown tongues , is as much verified concerning the Latine tongue , in respect of them which understand it not , as concerning any other . Yea , but holy mysteries are not to be communicated to the vulgar , nor precious stones are to be cast unto dogs and hogs . But holy mysteries are to be expounded to the people of God ; who may not be compared to dogs or swine , by whom are meant profane persons and scorners of religion . But since prayers have been made in vulgar tongues devotion is waxed colder in those parts and religion decayed . Many are made worse by the preaching of the Gospel ; and where best means are used , the people if they be not the better are the worse . In respect of them devotion is decayed , but in respect of all sound Christians it flourisheth . Neither was that true devotion or religion which they say by vulgar prayers is decayed , but will-worship and superstition , in which men are usually more fervent then in the profession of the truth . For such is the common hypocrisie of men , that when they think to satisfie the Lord with outward observations , they will be forward in that kind ; Micah 6. 7. Now as touching private prayers in an unknown tongue , it is certain that they which so pray do scarcely perform any dutie that is required , or exercise any grace which is to be shewed in prayer . For first , he prayeth without understanding , and therefore not as a man , but rather as an unreasonable creature , as Augustine saith ; Quid hoc sit quod in Psalmo dicitur , AB OCCULTIS MUNDA ME , intelligere debemus , ut humanâ ratione non quasi avium voce cantemus : Nam & merulae & psittaci & pici & hujusmodi volucres saepe ab hominibus docentur sonare quod nesciunt : What this should be which is said in the Psalme , Cleanse me from secret sins , we ought to understand , that we ought to sing with humane reason , and not ( as it were ) with the voice of birds : For even black-birds , parrots , pies , and such like birds are often taught by men to sound that which they do not understand . So Cassiod . in Psal. 46. Nemo sapienter facit quod non intelligit : No man doth wisely that which he understandeth not . 2. Neither doth he pray in spirit , but the prayer not understood is a mere lip-labour . The sound of the soul is the understanding . Neither is that any speech of the soul which it doth not understand , neither can they pray but with continuall wandring thoughts : For the mind will not attend that which it doth not understand : or if they do , they do but attend to the words , and not to the matter , which they do not understand . 3. As he which prayeth before others in a language unknown to them , his understanding is unprofitable to them , neither are they edified thereby ; so when a man prayeth in a language which himself understandeth not , his understanding is unfruitfull to himself . And as he which praying in an unknown tongue to others , is to them a barbarian ; so he which prayeth in a tongue which he doth not understand , is a barbarian to himself . 4. Neither can he pray with faith that his request shall be granted , when he knoweth not what his request is . 5. What reverence is here shewed to the majestie of God , when men presume to babble before him they know not what ? And what conceit have they of God , when they hope by such lip-labour to satisfie for their sinnes and to merit eternall life ? 6. How can men either ask with fervencie of spirit or give thanks with alacritie of heart when they do not so much as know whether they pray or give thanks ? 7. Bodily exercise profiteth little , 1. Tim. 4. 8. for God respecteth not the mouth but the heart : But this prayer in an unknown tongue is a mere bodily exercise ; and so in the church of Rome is usually injoyned to penitents as a penall work . 8. Battologie is to be avoided in prayer , Matth. 6. But this babbling and multiplying of prayers without understanding , especially joyned with numbring of them on their beads , as though by how much the more and longer so much more meritorious and satisfactorie , is most grosse battologie . I conclude with the Apostle , 1. Cor. 14. 37 , 38. If any man think himself to be a prophet or spirituall , let him acknowledge what the prophet hath written concerning the use of a known tongue in the service of God , to be the commandments of God : But if any , saith he , be ignorant let him be ignorant . The like may be said of those who praying in their mother-tongue , do not understand what they say . For the prayer which is made without understanding is also without faith , without feeling , without true devotion : neither is it a lifting up of the mind but of the voyce unto God , and a bare recitall of a set form of words without any inward grace ; such as parrots might be taught to make . Wherein many are so grosse that they use the Creed and the ten Commandments for prayers , and recite them with the like devotion as they do the Lords prayer . I deny not but that it is good for the simpler sort to meditate both of the Creed & of the Decalogue , the one conteining the summe of that which we are to believe , the other comprising the summe of that which we are to do ; & likewise to pray unto God that he would increase our faith in the one and our obedience to the other . But neither of both is to be used as a form of prayer , because in neither we do either ask any thing which we want , or give thanks for that which we have received . Let men therefore which would call upon God , labour for knowledge and understanding . For a prayer of five words ( such as was the Publicanes prayer , Deus , propitius esto mihi peccatori , God be mercifull unto me a sinner , uttered with understanding is better then a prayer of an houre long not understood . CHAP. XVIII . Of faith which is required in prayer . SEcondly , in the mind is required faith . For faith being a perswasion , and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the proper seat thereof is the mind . Howsoever it is to be granted , that where this sound perswasion and assurance is in the mind , it worketh affiance and hope in the heart , as a proper fruit and necessarie effect thereof . And therefore in the phrase of believing in this affiance is implyed . For to believe in God , is not onely to believe that there is a God , and that he is such an one as he hath revealed himself in his word , but also that he is such an one to me : as that the Father is my Father , &c. and consequently , that therefore I repose my trust and affiance in him . In invocation there is a double faith required : The one more generall , apprehending the main promise of the Go●…pel ; whereby we stand righteous before God in Christ , & whereby we are to be perswaded that both we and our prayers are accepted of God in Christ : The other more speciall , apprehending the speciall promises made to our prayers ; whereby we are perswaded that our speciall request shall be granted unto us . The former , because it doth generally belong to all invocation , as well thanksgiving as prayer , is now to be intreated of . The other specially belongeth to prayer , and therefore in the speciall doctrine of prayer is to be considered . The former is that perswasion or assurance of the soul , whereby we believing in Christ are in the same measure perswaded of Gods love towards us in Christ , and therefore are incouraged to come with confidence to the throne of grace , not doubting but that both we and our pray●…rs are acceptable unto God in Christ , Heb. 4. 16. And this assurance of faith is grounded partly on the will and love of God , and partly on the merits and intercession of our S●…viour Christ. On the will of God , 1. in generall , appearing in his commandments injoyning this dutie , and his gracious promises . For if God hath commanded us to call upon him , and hath graciously promised to heare us , why should we doubt but that this our service is acceptable unto him ? 1. Thess. 5. 17 , 18. Pray continually ; in all things give thanks : for this is the will of God ( the acceptable will of God in Christ ) concerning you . But chiefly on the promises of God is our faith to be grounded : Which promises are either generall ; and those not onely that he will heare and accept , but also graciously reward this exercise of piety performed to him , Matth. 6. 4. Godlinesse hath the promise both of this life and of that which is to come : or speciall , for the granting of that which we desire , as Gen. 32. 9 , 12. Exod. 32. 13. 2. Sam. 7. 27 , 28. 1. Chron. 17. 25. Secondly , in particular , that the thing which we either pray or praise be good ; as being referred to Gods glory and our good . For if it be not good , we are neither , if we have it not , to desire it , and much lesse to pray for it , nor if we have it to praise God as the authour and giver of it . We must have warrant in Gods word that the thing for which we call upon God be such as God hath promised to give , otherwise our prayer is turned into sinne . And in this sense the Apostle saith , Let every man be perswaded in his mind : for whatsoever is not of faith is sinne , Rom. 14. 23. Likewise our faith must be grounded on the love of God and goodnesse : First , in generall , that is , Psal. 5. 7. his bounty and readinesse to heare and reward all those that call upon him . Heb. 11. 6. Without faith it is impossible to please God : For he t●…at cometh to God must believe that God is , and that he is a rewarder of them that seek him . Rom. 10. 12 , 13. The Lord is rich towards all that call upon him . Psal. 86. 5. Thou art plenteous in mercy to all that call upon thee . Isa. 65. 24. Secondly , in particular , to our selves in Christ : John 16. 27. Rom. 8. 32. and 5. 5. and 8. 15 , 16. Psal. 55. 16 , 17. I will call upon God , & the Lord will save me . Evening and morning and at noon will I pray , and he will heare my voice . Psal. 4. 3. The Lord will heare when I call unto him . Psal. 56. 9. When I cry unto thee , then shall mine enemies turn back : this I know , for God is for me . Psal. 86. 7. In the day of my trouble I will call upon thee , for thou wilt answer me . In the merits of Christ , whereby we are accepted , and in his intercession , whereby our prayers are made acceptable , Heb. 10. 22. And in this sense also we are to pray in the name of Christ , that is , not onely with desire that for Christs sake we may be heard , but also with perswasion and some measure of assurance that for Christs sake we shall be heard , John 16. 23. To call upon God in the name of Christ implyeth two things : 1. To desire that for Christs sake we may be heard ; 2. To believe that for Christs sake we shall be heard . That we are thus to pray in faith , appeareth both by testimonies & reasons . Rom. 10. 14. How shall they call upon him in whom they have not believed ? Heb. 11. 6. Without faith it is imposible to please God. For as Bernard saith , How shall he please God whom God doth not please ? for he that believeth not maketh God a liar . 1. God is to be worshipped with a willing ●…ind and chearfull heart , 1. Chron. 28. 9. which cannot be done in prayer unlesse we be perswaded that our prayers are accepted of God. 2. There is no accesse unto God but by Christ , John 14. 6. nor to Christ but by faith . To come unto God , Heb. 11. 6. and unto Christ , is to believe in him , John 6. 35. Through Christ we have boldnesse and entrance with confidence ; but it is by faith in him . 3. What benefit we reap by Christ we receive by faith : For which cause the same benefits which we have by Christ are ascribed to faith : And therefore as without Christ we can do nothing , John 15. 5. nothing belonging to a spirituall life which may be acceptable to God : so without faith we can do nothing , and much lesse pray as we ought . For without faith we are without Christ , and by faith we are ingrafted into him . I believed , and therefore I spake : that is , with faith I called upon God , Psal. 116. 10. 4. It is the prayer of faith which is available and acceptable , Jam. 5. 15 , 16. 5. The promises made to prayer are to be understood with the condition of faith : Matth. 21. 22. If ye believe . Which may be understood of this more generall faith , or the speciall . This is hard to be performed by a sinfull man , &c. impossible to be performed by a Papist without speciall revelation . For he cometh in his own worthinesse ; yet knoweth not whether he be worthy or not . Qualis ●…rit ista oratio , O Domine , ego quidem an exaudire me velis dubius sum : sed quia anx●…etate premor , ad te confugio ; & si dignus sum , mih●… succurras . ? What a kind of prayer is this , O Lord , I am doubtfull whether thou wilt heare me or no : But because I am pressed with anxietie , I flie unto thee : and if I be worthy , help me ? Vide Calv. Instit. 3. 20. 12. But we know that in our selves we are unworthy , and yet believe that in Christ we are accepted . Our faith is grounded not on our own worthinesse in our selves , but on the love and promises of God , and on the merits and intercession of Christ. For though we be sinners in our selves , yet believing in Christ , God the Father justifieth us . Though we know not how to pray or what to ask as of our selves , yet God the Spirit maketh intercession for us , in helping our infirmities , and teaching us to pray according to God. And though our praiers be unperfect and unworthy to be offered to God , yet Christ our Saviour sitteth at the right hand of his Father making intercession for us , Rom. 8. 26 , 27 , 33 , 34. and perfuming the incense ( that is , the prayers of the faithfull ) with the odours of his own sacrifice , Revel . 8. 3. CHAP. XIX . Of Humility required in prayer . HItherto we have spoken of the mind : Now we are to enquire what is required in the heart . In the heart three things are requisite ; humilitie , reverence , and heartinesse : The first respecting our selves ; the second , God ; the third , the things for which we do invocate . For the first , That properly is said to be humile which is even with the ground . Where therefore it is required that we should humble our selves before the Lord when we call upon him , it is meant that we should abase our selves as it were to the ground , ( to which purpose the faithfull were wont in the Eastern Churches to cast themselves down to the ground when they called upon God ) laying aside all manner of conceit of our own worthinesse whereby we might be lifted up in our selves , and acknowledging our own nullitie and unworthinesse in our selves to appear in the presence of God. For compared unto God we are as nothing , or as lesse then nothing , Isa. 40. 17. And therefore when our Saviour took upon him our nature , he is said as it were to have annihilated himself , Phil. 2. 7. For this cause prayer in Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which hath affinitie with the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which fignifieth to fall or cast down our s●…lves : To teach us to humble our selves before God when we call upon him . And to the same purpose Augustine defineth prayer thus , Oratio est mentis devotio , i. conversio in Deum per pium & humilem affectum : Prayer is the devotion of the mind , that is , a conversion unto God by an holy and humble affection . How necessary and profitable this is , to be indued with humility when we call upon God , may appear both by the testimonies of Gods word and examples of the godly . Psal. 10. 17. Lord , thou hearest the prayer of the humble : thou wilt prepare their heart ; thou wilt ●…ause th●…ne care to h●…are . Psal. 7. 12. He forgetteth not the cry of the humble . Luke 18. 9. our Saviour telleth us a parable of a Pharisee and a Publicane which went to pray : The Pharisee cometh in a conceit of his own worthinesse ; the Publicane , in conscience of his sinfulnesse : The Pharisee in a brave manner thanketh God that he was not a sinner like other men ; the Publicane in most humble manner acknowledgeth himself to be a sinner , and craveth pardon for his sin . But what was the issue of their prayer ? Which speedeth better ? the humble sinner , or the proud justitiarie ? The Publicane goeth home justified ; the Pharisee remaineth in his sin : according to that John 9. 41. And the reason is , because , as our Saviour saith , every one that exalteth himself shall be brought low , and he that humbleth himself shall be exalted . To this accordeth Psal. 138. 6. The Lord is high , yet he beholdeth the lowly : but the proud he knoweth a farre off . Psal. 51. 17. The sacrifices of the Lord ( that is , that which he esteemeth above all sacrifices ) are a contrite spirit : a broken and contrite heart he will not despise ; meaning , that he doth in speciall manner regard it . Esa. 66. 2. To him will I look , even to him that is poore and of a contrite spirit . Psal. 34. 18. The Lord is near to them that are of a broken heart , and saveth such as be of a contrite spirit . For thus saith the high and lofty one that inhabiteth ●…ternity , whose name is holy , I dwell in the high and holy places , with him also that is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of them that be contrite , Esa. 57. 15. Ecclus 35. 17. The prayer of the humble pierceth the clouds , and will not depart till the most High shall behold to execute judgement , &c. But to speak more particularly : Humility hath the promise both of temporall benefits , Prov. 22. 4. The reward of humility is riches , glory , and life : and spirituall , Prov. 3. 34. grace ; Prov. 11. 4. wisdome ; Prov. 22. 4. the fear of God ; and finally , blessednesse , Matth. 5. 3. And therefore let us follow the counsel of James , chap. 4. 10. to cast down our selves before the Lord , and he will lift us up ; and of Peter , 1. epist. 5. 6. to deck our selves inwardly with lowlinesse of mind : for God resisteth the proud , and giveth grace to the humble . In the examples also of the godly we may observe that the most holy men have most abased themselves when they have come into Gods presence . Abraham the father of the faithfull making request to God in behalf of the Sodomites acknowledgeth himself to be but dust and ashes , Gen. 18. 27. Jacob , who was called Israel because by his wresting in prayer he prevailed with God , confesseth himself lesse then the least of Gods mercies , Gen. 32. 10. David a man according to Gods own heart in the humility of his soul desireth the Lord not to enter into judgement with him , &c. Psal. 143. 2. And 2. Sam. 6. 22. he professeth that he would be vile before the Lord. Isaiah the prophet , at whose prayer the sunne went back , being admitted into the presence of God , crieth out that he was a man of polluted lips . Daniel , a man greatly beloved , humbly acknowledgeth his sinnes , and refuseth to come in his own worthinesse , Dan. 9. 18. and likewise Ezra , chap. 9. 6. The Centurion , of whom our Saviour testifieth that he had not found the like faith in Israel , Matth. 8. 8. professeth himself to be unworthy that Christ should come under his roof . The woman of Syrophenicia , to whom our Saviour gave testimonie that great was her faith , confesseth her self to be but as a dog in comparison of the Israelites , Mat. 15. 27. The repenting prodigall received to favour confesseth himself unworthy to be called a son , Luke 15. 21. The Publicane who went home justified , shewed great signes of humilitie . Let us therefore , avoiding the proud conceit of all Pharisaical & Popish justitiaries , who are not afraid to present themselves before God trusting in their own merits , follow the advice of Paul , Rom. 12. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as some expound it , to go the same way with the humble : & so we shall come to the same end of the way , which is the salvation of our souls : the which unlesse we be humble even as children , we cannot attein ; But he that is humble as a child shall be the greatest in the kingdome of heaven , Matth. 14. 3 , 4. Now these two graces whereof I have last spoken , faith and humilitie , must necessarily go together . For we must not be so humbl●…d in regard of our unworthinesse in our selves , but that notwithstanding we are to trust in Gods mercy accepting of us in Christ ; & we are so to have affiance in the mercies of God & merits of Christ , that we disclaim all worthines in our selves . Here therefore they offend 1. Who come to God in a Pharisaicall conceit of their own worthinesse , for which they presume to be heard . If it be obiected , that the faithfull sometimes alledge their own pietie in their prayers as an argument to obtein their desires : as David , Psal. 86. 2. Hezekiah , Isa. 58. 3. I answer ; 1. They alledge their own pietie as a gift of God , and testimonie of his favour , to confirm their fait●… , not ascribing it to their own desert , but to the favour & grace of God , by which they do confesse that they are what they are , 1. Cor. 15. 10. For it is the nature of true faith to strip him where it is of all praise , that all glory may be given unto God , Psal. 115. 1. Non dignitatem suam sed dignationem Divinam allegant : They alledge not their own dignitie but Gods acceptance . 2. Because the promises of hearing our prayers are restrained to the godly , they alledge their piety as a testimonie to their own souls that the promise belongeth to them ; 1. John 3. 22. Non hoc dico quin acc●…a gratia siduciam donet orandi : Sed non oportet ut in 〈◊〉 constituat quisquam fiduciam impetr andi . Hoc solum conferunt haec promissa dona , ut ab cadem misericordia quae tribuit haec sperentur etiam ampliora : that is , I do not say this because grace received doth give confidence in praying : For none ought in it to place their trust of obteining . But these gifts promised do onely conferre this , that of that mercy which giveth these things we may also hope for greater . More particularly for Davids prayer , Preserve my soul , for I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one on whom thou hast shewed great mercie : save thy servant that trusteth in thee : For Gods promise is , not to fail them that put their trust in him . For Hezekiah ; The Lord had promised David , That his sonnes , if they walked before him in uprightnesse , should not want a sonne to succeed them in the crown . Whereas therefore the prophet Isaiah brought this message to Hezekiah being sick , that he should die ; having yet no issue , he desireth the Lord to remember that he had walked uprightly before him , and therefore intreateth the Lord , that according to his promise he might not die without a sonne to succeed him : and so obteined the lengthening of his dayes for fifteen yeares ; in which time God granted him a sonne to succeed him . 2. Those that pray ambitiously to be seen and praised of men : for such hypocrites have their reward , Matth. 6. 5. Nisi humilitas omnia quaecunque bene fecimus praecesserit & comitetur & consecuta fuerit , & praeposita quam intueamur , & apposita cui adhaereamus , & imposita quâ reprimamur , jam nobis de ali●…uo bono facto gaudentibus totum extorquet è manu superbia . Vitia quippe caetera in peccatis , superbia verò etiam in rectè factis timenda est , nè illa quae laudabiliter facta sunt ipsius laudis cupiditate amittantur : Unlesse humilitie do precede , accompanie and follow all whatsoever we have well done , and be preposed that we may behold it , and apposed that we may adhere unto it , and imposed that thereby we may be repressed , pride will wring out of our hand all we have done , whilest we rejoyce of our doing any good deed . For other vices are to be feared in our sinfull actions ; but pride onely is to be feared in our good deeds , lest those things which are laudably done be lost by our greedie coveting of praise . 3. Those that pray with spirituall pride and ostentation , as the Brownists , being proud that they are able to conceive as it were ex tempore a prayer unto God , and with such varietie as to use no set form , nor twice to use the same words . 4. Those that by their prayer look to satisfie for their sinnes and to merit at the hands of God , as the Papists . For prayer made with such a proud conceit is abominable unto God. CHAP. XX. Of Reverence required in prayer , and Heartinesse . THe second thing required in the heart is a reverence of the Majesty of God to whom we speak , according to Davids both advice , Psal. 2. 11. Serve the Lord with reverence , and rejoyce with trembling ; and practice , Psal. 5. 7. I will come into thy house in the multitude of thy mercie ( that is , trusting therein ) and in ●…he fear or reverence of thee will I worship towards thy holy temple . That we are thus to call upon God , I shall not need to prove : For if when we are to speak to a Prince , we are touched with great reverence of an earthly Majestie , how are we to be affected when we speak unto God ? And if the blessed angels being in Gods presence and sounding forth his prayse , are described in the Scriptures as having six wings , whereof two pair serve to cover their face & their feet , Isa. 6. 2 , 3. thereby betokening their wonderfull reverence of God ; how much more should we , who inhabit these houses of clay , subject to infirmities and corrupted with sinne , be strucken with an awfull reverence of God ? If therefore we did but seriously consider , That we are to speak vnto God , and did set him before our eyes who is in Majestie most glorious , and therefore to be reverenced ; for power omnipotent , and therefore to be feared , Luke 12. for greatnesse or infinitenesse rather in every place , and therefore present with us to heare what we say and to behold what we do ; for knowledge omniscient and a searcher of the heart , and therefore throughly acquainted with what disposition and affection we do come before him ; for holinesse and justice a most pure Spirit , and therefore will be worshiped in spirit & truth ; finally , who is , as Malachi speaketh , our Father , and therefore to be reverenced ; our Lord , and therefore to be feared , chap. 1. 6. If , I say , we did set him before our eyes , and our selves in his presence ( as we ought alwayes to do , but especially when we call upon him ) it cannot be but that we shall be touched with great reverence of his glorious Majestie , and therefore shall behave our selves accordingly , doing speaking thinking nothing but that which may become his presence , and whereof we may be bold to admit him to be the hearer and the judge ; all light behaviour , all wandring thoughts being far removed and abandoned , and we for the time being elevated above all earthly cogitations and having our conversation in heaven , supposing ( as Chrysostome saith ) our selves to be in the midst of the Angels , and performing the like exercise with them . You see our duty : But what is our practice ? Do no we vile wretches when we present our selves before the Lord behave our selves many times with lesse reverence or regard then if we were speaking to a mortall man that is our supe●…iour ? Insomuch that we hold it for good advice , ( as indeed it is , respecting our weaknes ) In such sort to speak to men as if God did heare us , so to speak to God as if man did heare us . And is not this an evidence that we are ca●…nall , that our hearts are affected with no more then our senses apprehend , and that we want those eyes of faith which Moses had , Heb. 11. 27. whereby we might be moved to behave our selves in the presence of God as seeing him that is invisible . Now to move us both to humilitie and reverence , let us consider , as Solomon adviseth Eccles 5. 1 , 2. that God to whom we speak is in the heaven , full of majestie and power ; ( which consideration our Saviour also teacheth us to have in the beginning of our prayer , Matth. 6. 9. ) and we which do speak are on the earth , base and vile , not onely in respect of our mould , being but dust and ashes , but especially in respect of our sinnes , whereby we have made our selves unworthy to appear in his presence . And unto both these we are excited Psal. 95. which is prefixed as a preparative to our Liturgie , v. 6. Come let us worship and fall down , let us kneel before the Lord our maker : For he is our God ; and we are the people of his pasture , and the sheep of his hands . The third thing is heartinesse , devotion , or ardour of the mind , when we are throughly affected with those things whereof we speak , calling upon God with our whole hearts . For if that be good counsel which the wise Solomon giveth , That what we do we do it with all our might , Eccles 9. 10. it is especially to be followed in prayer , wherein we are not to be cold or careless●… . This heartinesse in prayer , is servencie or earnestnesse of desire ; in thanksgiving , alacritie and chearfulnesse : the former arising from the sense of our want , the latter from the sense and experience of Gods goodnesse towards us : And it is that which giveth wings to our prayers , and causeth them to ascend before God : This is called li●…ting up our prayer , Isai. 37. 4. Jer. 7. 16. Here therefore two things are to be avoided : The first is coldnesse ; when men call upon God without sense either of their wants in prayer , or of Gods blessings in thanksgiving ; calling upon God for fashion or custome sake , usu mag●…s quàm sensu orantes , praying rather out of use then sense . Such a prayer wanting lively affections is dead , and therefore counterfeit and hypocriticall , and a mere bodily worship . For this is to call upon God with our mouthes but not with our hearts ; this is to pray without desire , and to give thanks without grace in our hearts . The other is taedium in orando , wearinesse in praying ; That is , when mens hearts being set on other matters , all time that is bestowed in prayer is thought too long : and therefore the prayer as it is unwillingly begun so is it wearisomely performed , the end of the prayer many times being more desired then the end for which prayer was ordained . But our invocation must be as a free-will-offering , and our service of God must be performed with a willing mind : neither is that to be accounted a service of the soul which is without either the understanding ( as I said before ) or the will. CHAP. XXI . Of the Gesture to be used in prayer . HItherto we have spoken of those things which in the action of Invocation are required in the soul. Now we are to speak of those things which are required in the body : For though bodily exercise being severed from the inward worship is little worth , yet being joyned with the inward it is of some moment . For where the Lord commandeth any duty or forbiddeth any sinne , there also he commandeth or forbiddeth the signes and appearances thereof ; and therefore where he requireth the inward worship of the soul in prayer , as honorem facti , the honour of the deed , there also he requireth the outward of the body when it may be conveniently exercised , as honor●…m signi , the honour of the signe . Now our bodies and members thereof , as they are the instruments so also the indices and manifesters of our souls : and therefore the signes of those graces which we contein in our souls must ( when they may conveniently ) be expressed in the body ; and that for these reasons : 1. As at the first the Lord created and afterwards redeemed both our souls and bodies , so must we worship him in both , 1. Cor. 6. 20. therefore where the worship of God may be performed in both conveniently , both must be used . 2. In the two first commandments where the Lord forbiddeth this outward worship which we call honorem signi to be given to any other , there he requireth that it should be performed to himself , and he is jealous thereof . And so in other places , as the yielding of outward worship to any other is condemned , Isai. 2. 9. Psal. 44. 20. and the deniall thereof commended , Dan. 3. in the three children ; 1. Kings 18. 19. so the performance thereof unto God is commanded , Isai. 45. 23. Psal. 95. 1 , 2 , 6. 3. Neither is it for nothing that the holy Ghost , where mention is made of invocation , is so carefull every-where almost to speak of the voice of the mouth and gesture of the bodie . Yea , so much he seemeth to esteem the outward worship , that as the signe many times is put for the thing signified , so the voice of the mouth and gesture of the bodie are oftentimes put for invocation it self ; as we shall shew in the particulars . 4. The gesture and voice do greatly serve to help both the atte●…tion of the mind and intention of the affections ; as every mans experience can testifie . In publick prayers they are also good means to excite and stirre up one another . In the outward worship to be performed in invocation we are to consider the gesture of the body and the speech of the mouth : For neither of which can there any certain universall rule be prescribed as necessarie to be observed alwayes in private prayer . In publick prayer we are to follow the custome of the Church where we live , if it be without scandal and superstition . For as there is commanded inward unanimitie in the publick assemblies , so also outward unif●…mity : and to dissent from the Church in these outward things , being ( as I said ) free from scandal and superstition , is schismaticall . Now the Church is to direct it self by the examples of the godly recorded in the Scriptures , and practice of the Primitive Church . First for gesture : Concerning which thus much in generall may be prescribed : 1. That it be decent and comely , according to the generall rule , 1. Cor. 14. 40. The which decencie is for the more part to be measured according to the custome of the countrey . 2. That it be correspondent to the affections and disposition of the soul , serving as to expresse so also to incite and inlarge the same , otherwise the devoutest gestures are but histrionicall , that is , hypocriticall . The varietie of gestures mentioned in the Scriptures do shew that we are not perpetually tied to any particular as necessary in it self : but that in themselves they are indifferent and arbitrarie if not determined and prescribed by the Church . By the examples of the godly in the Scriptures admonemur ( saith Augustine ) non esse scriptum quomodo corpus constituatur ad or andum , dummodo animus Deo praesens peragat intentionem suam : We are admonished that it is not written how the bodie is to be disposed to pray , so that the mind present with God do perform its intention . But first I will shew the varietie of gestures which have been and may be used ; and then I will commend that which is most convenient to be observed usually . The gestures to be considered in prayer are either of the whole body , or of the parts . As 1. the turning of the body towards some part of the heavens , east or west , &c. Among the Jews it was required and observed , that wheresoever they were when they prayed they turned themselves towards the temple , wherein was the ark , which was a type of Christ , in whom alone we are to come unto God. If therefore they were in the east from it , they were to turn into the west ; and to pray towards the east , turning their backs towards the temple , was a fault , Ezek. 8. 16. Daniel , when the edict was given against prayer , went into his house , and his windows being open in his chamber towards Jerusalem , ●…e kneeled upon his knees three times a day , and gave thanks before his God as he did aforetime , Dan. 6. 10. And this was first intended in the building of the temple and placing of the ark there , 1. Kings 8. 29 , 30 , 35 , 38 , 44 , 48. where Solomon by the spirit prayeth , that if any being absent from the temple should pray towards it , they might be heard . The ancient Christians prayed towards the east : D●…mascene saith , Trad●…tionem esse Apostolicam ut ad orientem convers●… precemur , That it is an Apostolicall tradition that we should pray turning our selves to the east . And to that end the Churches were built east and west . In which respect we are in publick prayer to conform our selves to their practice , putting no superstition therein . But in it self the thing is indifferent which way we turn our selves ; because God who is in heaven is every-where present , and heaven it self is every way alike distan●… from us ; and Christ our Saviour , to whom we are to turn in our prayer as the Jews to the temple , is ascended into heaven , and thither are we to direct our prayers , as the Jews did to the temple . 2. Standing : For that is a token both of reverence and of service : as 2. Kings 5. 25. 1. Sam. 16. 21 , 22. 1. Kings 10. 8. Job 29. 8. Dan. 1. 4. Psal. 135. 2. and 134. 2. This gesture is used by Abraham , Gen. 18. 22 , 23. & 19. 27. by Jehoshaphat , 2. Chron. 20. 5. by the Publicane , Luke 18. 13. by Stephen , Acts 7. 59. approved by our Saviour Christ , Mark 11. 25. When ye stand praying ; and practiced by him , John 11. 41. 3. Kneeling : Which is a fit gesture to signifie our humilitie and earnestnesse also in prayer , and is warranted both by the word of God , as Psal. 95. 6. Isai. 45. 23. insomuch that sometime it is put for prayer , Ephes. 3. 14. and by the practice of the godly , as of Solomon , 2. Chron. 6. 12 , 13. Daniel , chap. 6. 10. Ezra , chap. 9. 5. Stephen , Acts 7. 60. Peter , Acts 9. 40. Paul , Acts 20. 36. and finally by the example of all examples , Christ himself , Luke 22. 41. Which serveth to confute certain hereticks called Agnoe●…ae , who alwayes stood in prayer , holding it unlawfull to kneel . 4. Prostration , or falling on the ground , or falling on the face : A gesture of the greatest humiliation , but not in use among us , or in these parts of the world : but used by Moses and Aaron , Num. 16. 23. and 20. 6. by Joshua , chap. 5. 14. by Ezekiel , chap. 9. 8 , 11 , 13. and by our Saviour Christ , Matth. 26. 39. 5. Sitting : Which though among us it do not seem a fit gesture in publick prayer , yet privately it hath been and may be used . Examples : of David , 2. Sam. 7. 18. of Elias , 1. Kings 19. 4. and when he put his face between his knees praying earnestly for rain , Jam. 5. 18. he prayed sitting as Augustine saith ; Sede●…s or avit Elias quando pluviam or ando impetravit , Elias prayed sitting when by prayer he obteined rain . 6. Lying in bed : So David , Psal. 6. 6. and Hezekiah , Isai. 38. 2. and is usually practiced by the faithfull not onely in their sicknesse but at other times . 7. Walking , riding , journeying , Gen. 24. 12 , 36. Jehoshaphat in his chariot , 2. Chron. 18. 31. The gesture of the parts . First , the uncovering of the head in men , which among us is an usuall signe of reverence . In the female sex it is otherwise ; in which the covering of their head and face is noted in the Scriptures to have been a token of subjection , 1. Cor. 11. 4 , 7. But in men it is a fit gesture to betoken their reverence , being the uncovering and so abasing of the highest and chiefest part ; and by some is called depositio magnificentiae , the laying aside of magnificence : as we see in the foure and twenty elders , Apoc. 4. 10. which fell down and cast their crowns before the throne . 2. Of the eyes ; as the lifting up or casting down of them . The former is most usuall , betokening the lifting up of our hearts unto God , and our faith in expecting help from him ; and is sometime put for prayer it self , Psal. 123. 1 , 2. Vnto thee lift I up mine eyes , O thou that dwellest in the heavens . Behold , as the eyes of servants , &c. Psal. 141. 8. But mine eyes are unto thee , O God the Lord , in thee is my trust , Psal. 25. 15. 2. Chron. 20. 12. To omit other examples , C●…rist himself is ofen noted in the Gospel to have lift up his eyes to heaven when he called upon God : as Matth. 14. 19. John 11. 41. and 17 1. The casting down of the eyes is a note of great dejection and humiliation , whereby we being confounded in our selves , as knowing our selves unworthy to look up unto heaven , do cast down our eyes on the earth . Example , the Publicane , Luke 18. 3. Of the hands . As 1. the Lifting up & stretching forth of the hands : A gesture fit to expresse our humilitie , our earnest affection , as being the gesture of suppliants and earnest suiters ; as also to testifie our faith and hope , and to signifie the lifting up of our souls . And it is a gesture of such moment that it also is put for prayer , Exod. 9. 33. Psal. 28. 2. and 44. 20. and 63. 4. and 88. 9. Isai. 1. 15. Examples , in Moses , Exod. 9. 29 , 33. and 17. 11. David , Psal. 141. 2. and 143. 6. Solomon , 1. Kings 8. 22 , 54. It is commanded Psal. 134. 2. Lam. 2. 19. and 3. 41. The other gesture of the hands is the Knocking of the breast : Which is most fit in deprecation ; for thereby is signified both our acknowledgement of guilt , and an earnest desire of pardon ; as Luke 18. 13. and 23. 48. Thus have you heard the several gestures : Among which I would commend unto you as fit most usually and ordinarily to be observed , uncovering of the head in men , standing , or rather ( if we may conveniently ) kneeling , lifting up of the hands and of the eyes to heaven . For whereas in the soul are required faith , humilitie , reverence , and ardour of affection , which we are to expresse in the bodily gestures , whereby we give God honorem signi , the honour of the signe ; these gestures are most fit to expresse these inward graces . For the uncovering of the head signifieth reverence and humility ; which also are more expressed by kneeling : Faith and hope is represented in the lifting up of the eyes & hands ; in which also , as in kneeling , the ardour of affection is expressed . But here our greatest care must be ( because it is easie to observe these outward gestures ) to give God in truth the inward worship of the soul as well as the outward of the body , which without the other is hypocriticall : And therefore as we uncover our heads , so to lay aside all opinion and conceit of our own worthinesse , and with all reverence to set our selves in the presence of God ; and as we kneel outwardly , so to bow the knees of our hearts and to humble our souls before the Lord ; and with our eyes and hands , to lift up our souls unto God who is in the heavens . And withall we must be carefull to lift up pure and innocent hands to God , 1. Tim. 2. 8. For if our hands be stained with sinne or polluted with bloud , the Lord will not heare , Isai. 1. 15. Quid manuum in oratione vult extensio ? Hae multis sceleribus ministerium exhibent , & propterea jubemur eas extollere , ut orationis mi●…isterium sit eis vinculum nequitiae & à malitia separatio ; ut cùm rapturus vel oppressurus vel alterum sis percussurus , recorderis quò●… has ad Deum pro patronis emissurus es , & per has illud spirituale sacrificium offerre debeas , nec illas confundere , nec actionis pravae ministerio fiduci à privar●… . Eas igitur emunda per eleemosynam , per misericordiam , per indigentium tutelam , & ita ●…as offer a●… orationem : that is , What meaneth the stretching out of the hands in prayer ? These offer their service to much wickednesse ; and therefore we are commanded to lift them up , that their ministery in prayer may be unto them a bond to tie them from wickednesse and a separation from maliciousnesse : That when thou art about to use rapine or oppression , or to strike another , thou mayest remember that thou must lift up these hands to God for thy patrones and benefactours , and that with them thou must offer unto God a spirituall sacrifice , and therefore oughtest not to confound or disable them , nor spoil them of their confidence by making them instruments in an evil action . Cleanse them therefore by alms , by mercy , and defense of the needy , and so offer and lift them up in prayer . CHAP. XXII . Of the Voyce to be used in prayer . COncerning the voice it may be demanded whether it be needfull in prayer , seeing the Lord heareth as well and regardeth more the prayer of the heart then the voyce of the mouth . And this doth Elias signifie 1. Kings 18. 27. when he mocketh Baals priests , saying , Cry aloud : he is a god , insinuating that if he were a god he could heare them though they did not cry aloud . I answer , That the voyce is needfull not in respect of the Lord , who heareth and respecteth especially the cry of the heart , but in respect of us and others with whom we pray , & therefore is to be used when it may conveniently , for the reasons before alledged . Indeed sometimes in the private prayer of one alone it is more convenient to use the inward speech of the heart alone , when the outward speech of the tongue cannot be used but that it shall be heard or perceived of others . For private prayer must be made in secret , as Christ commandeth Matth. 6. 6. lest we pray , or at least seem to pray , that we may be heard or seen of men . When as therefore we are occasioned to pray by our selves alone in presence of others , we must pray in the closet of our heart , using no voyce nor making any outward shew of prayer : and the Lord which seeth the secrets of the heart will reward openly . Thus Abrahams servant standing at the well , unto which was ordinary resort , prayed in his heart , Gen. 24. 45. and Moses being among the people , Exod. 14. 15. and Nehemiah being in the Kings presence , Neh. 2. 4. and Annah the mother of Samuel in the presence of Eli , 1. Sam. 1. 13. Otherwise in private prayer it is most convenient , and in prayer with others , whether in the Church or family , it is necessary that the voice in prayer should be used : for otherwise those that are present cannot consent to our prayers and say Amen ; neither can they be edified thereby unlesse they heare and understand the prayer . Our duty is ( as I have said before ) to worship God both in body and soul : And as we are to glorifie God with all our members and powers , so especially by our tongue and speech : For therefore hath God given us the facultie of spee●…h above other creatures , that we might not onely be the matter of his glory as they are , but also the instruments to sound forth his praise . And therefore is our tongue called our glory , Psal. 16. 7. and 108. ●… because it is that instrument by which we are to set forth Gods glory . Moreover , as the gesture of the body so much more the voyce of the tongue doth serve both to stirre up the affections of the heart and also to contein the cogitations from wandring about other matters . And of such moment is the voice in prayer , as that first the voice , or cry with the voice , is put sometime for the prayer it self , 1. Sam. 7. 8 , 9. Psal. 66. 17. and 77. 1. and 142. 1. Secondly , the holy Ghost in many places where he speaketh of invocation is carefull to mention the voice ; as in the places even now cited out of the Psalmes , and elsewhere , as Psal. 71. 23 , 24. and 119. 171. my lips shall utter praise . For which cause prayer and prayse are called the calves of our lips , Hos. 14. 2. Thirdly , David prayeth , Lord , open thou my lips , and my mouth shall shew forth thy praise , Psal. 51. 14 , 15. But here we must alwayes remember , that with our voice we must lift up our hearts to God , and that the cry of the voyce must proceed from the cry of the heart : For the Lord respecteth the heart ; and if the cry come not from thence he will not heare it , Hos. 7. 13 , 14. no , though men should cry loud in his eares , Ezek. 8. 18. The voyce used in prayer is either inarticulate , or articulate . The inarticulate is that which is uttered in sighing , groning , and weeping : For the children of God many times do best expresse their desires by sighs and grones a●…d tears ▪ The which proceed from an humble and servent spirit , and are wrought in us by the spirit of God , which teacheth us to pray with sighs that cannot be expressed , Rom. 8. 26. And he that searcheth the heart knoweth what is the mind of the spirit , v. 27. For as David saith Psal. 38. 9. Lord , all my desire is before thee , and my groning is not hid from thee . Thou tellest my wandrings : put my tears into thy bottle ; are they not in thy book ? Psal. 56. 8. Plerunque hoc negotium plùs gemitibus quàm sermonibus agitur , plùs sletu quàm affat●… . For the most part this businesse is acted more with grones then with words , more with weeping then with speech . Hezekiah professeth that he did chatter like a crane or a swallow , and did mourn like a dove , Isai. 38. 14. The articulate voice is the externall speech it self whereby the prayer is expressed : Wherein we are to consider two things , the words which be uttered , and the language wherein they are uttered . In the words we are to con●…ider the quantitie , the qualitie , and the form . For the quantity ; We must not affect prolixity , as though for the multitude of our words we did look to be heard . Neither may we use any superfluity of words or idle repetitions : First , because our Saviour Christ forbiddeth all battology in our prayers , Matth. 6. 7. which Theophylact interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , futilitie : Hesychius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idle and unseasonable speech . But the meaning may best be gathered from the notation : for , as the Etymologist saith , the word is compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Battus a certain Grecian who was accustomed to adorn images with long and ted●…ous inscriptions which were full of vain repetitions : For so Ovid also speaketh of him , Montibus , inquit , [ sc. Battus ] erant , & erant in montibus illis : and therefore he saith it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verbosity . Which agreeth with the exposition of Christ , who is the best expounder of himself : For in the words following he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for so he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But when ye pray , use not vain repetitions as the heathen do : for they think that they shall be heard for their much speaking . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the meaning of our Saviour , is in p●…ayer to use multitude of words and idle repetitions with this conceit , That for the multitude of our words we shall be heard . Secondly , For the reason which our Saviour giveth ; Christians in their prayer must not be like to the heathen . The heathen affected prolixitie and used superfluity of words and idle repetitions with this perswasion , that for their much babling they should be heard . But why must not Christians be like the heathen ? Because the God on whom we call is most unlike . The heathen might well imagine concerning their gods ( the best whereof were men deceased ) that by multitude of words they might be perswaded ; and that alwayes they did not hearken unto them , as being otherwise imployed , as Elias telleth Baals priests , 1. Kings 18. 27. and therefore thought it needfull to repeat the same things oft , that if they did not heare them at one time they might at another . As we see those priests of Baal to call upon him from morning , v. 26 , 29. untill the time of the evening sacrifice , crying again and again , O Baal , heare us . But the true God on whom we call , he is our heavenly Father ; and therefore for his love most ready and willing to heare us , even before we call upon him , Isai. 65. 24. And for his knowledge he knoweth what we stand in need of before we pray , as our Saviour sheweth v. 8. Which may be a third reason . Fourthly , Solomon , Eccles 5. 1 , 2. dehorteth from the same fault by two reasons : First , God is in heaven , and thou on earth : therefore let thy words be few . God sitteth in the heavens , as his throne full of majestie , power and glory ; and we are on the earth , base and vile , being as nothing in comparison of him : therefore in great humility and reverence we are to speak unto him , framing and moderating our speech so as there be nothing idle or superfluous therein . For when a man is to speak to his prince or any whom he doth reverence , he will labour that his speech may be pithy , avoiding all vain , idle and superfluous talk . Fifthly , Because in multitude of words folly is committed ; For as multitude of businesse causeth dreams , so multitude of words argueth folly , v. 2 , 3. Sixthly , If in our speech with men ther●… wanteth not iniquitie in multitude of words , as Solomon saith Prov. 10. 19. and if of every idle word men must give an account at the day of judgement , as our Saviour testifi●…th Matth. 12. 36. If it be true as one saith , Non est ejusdem & multa & oppor●…na d●…ere ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. sejuncta sunt haec , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more are these true of our speech with God , wherein all superfluitie of idle words is joyned with irreverence and abuse of the majestie of God ? Seventhly , Plato , though an heathen Philosopher , yet in his wisdome , for which he was called divine , he saw that brevitie and pithinesse in prayer was to be affected rather then prolixite ; and therefore preferreth the short prayer of the Lacedemonians , That God would give them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , farre before the longer prayers of the Athenians , wherein they studying to be long , uttered many things which neither became the majestie of God nor w●…re expedient for themselves : and therefore he saith , as if he had read that counsel of Solomon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But never did the heathen so grossely offend in their battologie as the Papists at this day ; who numbring upon their beads their prayers which themselves understand not , perswade themselves that the more often they do repeat their Pater-nosters and their Ave-Maries , the more satisfactory and meritorious their prayer is before God : yea , and to the greater multitude of such idle repetitions the Popes have granted the greater indulgences . For whereas according to the invention of Dominick their rosary or string of beads consisteth of 55 beads , whereof five ( that is , every eleventh ) be greater , to signifie that to every Pater-noster they must recite ten Ave-Mari●… ; they have devised since that time the Ladies Psalter conteining three rosaries , that is , 〈◊〉 fifteen Pater-noster●… , an hundred and fifty Ave-Maries , according to the number of Davids Psalmes . Not to speak now of that Ladies Psalter ; in which what is spoken in Davids Psalmes of God or Christ our Lord , is transferred to the virgin Mary most sacrilegiously and blasphemously : to the saying whereof divers Popes have given large indulgences , which in all arise to threescore thousand yeares pardon . What then ? is it not lawfull to make long praiers ? I answer , That prayer is not condemned of battologie or too much prolixity , wherein nothing is superfluous , neither is made with that opinion that for the lengths sake it shall be heard . Where is variety of good matter uttered with the attention of the mind and vigour of affection , there the longer we continue in prayer the better it is . We are exhor●…ed in the Scriptures to continue in prayer , and to watch in the same with thanksgiving , Col. 4. 2. and our Saviour himself , to give us example , sometime continued in prayer whole nig●…ts . Absit ab oratione , saith Augustine , multalocutio ; sed non desit multa precatio si fervens perseverat intentio : Let much speech be absent from prayer ; but let not much praying be wanting if the intention persevere to be fervent . But we are to moderate the length of our prayers according to the measure of grace received , of faith and devotion , appearing both in the attention of the mind and intention of the affections : for , as Augustine saith , Intentio sicut non est obtundenda si perdurare non potest , ità si 〈◊〉 non ●…itò est relinquenda : As the intention is not to be dulled if it cannot hold out , so if it can last it is not to be easily left . Howbeit men may pray long and continue in prayer though their prayers be not long . To which purpose Chrysostome giveth this advice , Deum orans non longos extendat sermones , nec in longum orationem producat , sed pauca simpliciáque dicat verba . Non ●…nim in verborum multitudine sed in mentis solertia positum est ut exaudiatur . Oportet igitur orantem neque longos extendere sermones & jugiter orare . Breves enim & frequentes orationes fieri Christus & Paulus praeceperant parvis ex intervallis . Nam si sermonem in longum extender is , in negligentiam frequenter l●…psus multam diabolo surrependi facultatem dederis , & supplantandi & abducendi cogitationem ab his quae dicuntur . Si verò continuas & crebras orationes facias , totumque tempus interpo●…ans frequentiâ , facilè poteris modestiam exhibere , & ipsas orationes cum multa facies solertia : He that prayeth unto God let him not make long speeches , nor draw out his prayer into length , but let him utter few and simple words : For his hope of being heard is not placed in multitude of words , but in the right disposition of the mind . Therefore he that prayeth must not extend his speech to a great length in a continued prayer : For our Saviour Christ and S. Paul have injoyned short and frequent prayers to be made , with small pauses between them ; for if thou draw out thy speech in a continued length , thou wilt become negligent , and wilt give great occasion to the devil of stealing in and of supplanting thee , and of withdrawing thy thoughts from those things which are spoken . But if thou continuest and makest many prayers , and throughout the whole time dost refresh them with frequencie , thou mayest use moderation and make thy prayers with much skill . Agreeable to which advice was the practice of the faithfull in Egypt ; of whom Augustine , Dicuntur fratres in Aegypto crebras quidem habere orationes , sed eas tamen brevissimas & raptim quodammodo jaculatas , né illa vigilanter erecta ( quae oranti plurimùm necessaria est ) per productiores moras evanescat atque hebetetur intentio : The brethren in Egypt are reported to have made many prayers , but withall such as were very brief , and in a manner suddenly darted , lest that intention vigilantly raised ( which is very necessary to him that prayeth ) should by long continuance vanish and be blunted . And herein our Saviour Christ hath given us a precedent . Matth. 26. 39 , 42 , 44. Wherefore howsoever some do carp at the short prayers in our Liturgie , calling them shreds , and wishing that in one continued prayer all our requests should be joyned ; notwithstanding the wisdome of those learned and godly men who out of the most ancient Liturgies compiled ours is to be commended , who considering that our long continued prayer would to the greatest sort seem tedious and breed distraction and wandring thoughts , have set forth many short prayers to avoid wearisomenesse , and to keep the mind of the people attentive . CHAP , XXIII . Of the qualitie of our speech in our prayer ; and of the form which is to be used . AS touching the quality of our speech ; As we need not to be curious in respect of the style , because God looketh to the uprightnesse of the heart rather then the elegancie of the speech , so must we not be more carelesse & negligent for the manner of speech then we would be if we were to speak to any mortall man. And because we are but too carnall , let us make use of Malachi's rule , chap. 1. 8. Offer it to thy Prince ; that is , Let us examine our selves whether we be as carefull to speak unto the Lord as we would be unto a Prince : and herein also let us shew that reverence which we ow unto the Lord. The godly in the Scriptures have been very exquisite and accurate in those prayers and Psalmes which are recorded in the Scriptures . Concerning the form it may be demanded , Whether we may use a set form of prayer : for that is denied by our Separatists , insomuch that they hold it unlawfull to pray in that set form which Christ himself hath prescribed . But they are plainly confuted by the words of our Saviour , Luke 11. 2. When ye pray say , Our Father , &c. unlesse they will persist in their contradiction against Christ himself , forbidding us when we pray to say , Our Father . Besides that prayer of Christ there are other set forms in the Scriptures prescribed to be used in the Church of God. The whole book of the Psalmes was penned and committed to Asaph and other musicians , as is mentioned in divers of their titles , to the end that they might be sung in the congregation . More especially , the ninety second Psalme was penned to be used on the Sabbath-day ; and the hundred and second Psalme is A prayer of ( or f●…r ) the afflicted when he is overwhelmed and poureth out his complaint before the Lord. But why may not a set form be used ? Because the faithful praying in the holy Ghost , as Jude speaketh v. 20. must pray as they are moved by the Spirit , and not as they are provided beforehand . The assistance of the Spirit is seen not so much in helping our invention , ( The gift of invention or conceiving a prayer , is a gift of the Spirit , but a common gift , and not a proper grace of the sanctifying Spirit : for a man of a present wit and good speech wanting the spirit of sanctification may do much that way , especially if he be studied in Divinity ) as in these three ; 1. in rectifying our judgement , teaching us to ask that which is good for us , especially in time of affliction . For we being led by sense know not what to ask ; but the Spirit helpeth our insirmities , and teacheth us to pray according to God , asking those things which tend to his glory and our good . 2. His help is seen in inslaming our affections , teaching us to pray with sighs and grones that cannot be expressed , v. 26. And to the same purpose the Prophet Zacharie foretelleth , that the faithfull by the spirit of grace and supplication shall be moved when they look upon him whom th●…y have pierced , to mourn as one mourneth for his firs●…-born sonne , Zech. 12. 10. 3. The spirit of Adoption crieth in our hearts , Abba , Father , that is , teacheth us to pray in faith , and to call upon God as our Father in Christ , Rom. 8. 15 , 16. Gal. 4. 6. Moreover , where they say that they must pray as the Spirit moveth them , they seem with the Enthusiasts to look for extraordinary inspirations , and are in the number of those which tempt God : for this conceit of theirs as well taketh away all meditation and preparation beforehand as set prayers . But we are to follow the counsel of the Wise man , Ecclus 18. 23. Before thou prayest prepare thy self , and be not as one that tempteth the Lord. The promise made the faithfull , that they should not need to study beforehand what they should speak , but that they should speak as the Spirit should move them , is to be understood of the extraordinary gift of Gods Spirit wherewith they were filled in inspiring them in their preachings , apologies and prayers , without their own study and industry . Wherefore as in preaching , to neglect study , and to expect extraordinary inspiration of the Spirit , that we may speak ex tempore as the Spirit moveth , when a man is not upon some present exigent and necessity put to it , is to tempt God ; so likewise in prayer . And therefore we must not presume ( 〈◊〉 it be upon some present necessity ) to conceive a long prayer , especially prayer ex tempore , without some former study and meditation used either against the instant or in former times ; but we must come prepared either with some set form ( which notwithstanding with help of meditation we are to vary upon occasions ) or with such a form as we have conceived in our meditation , that so we may with David call our prayer our meditation . Neither do I doubt , but that a good desire , vow or promise made in prayer upon former deliberation is more accepted of God , and is like to be more constant , and may likewise be uttered with better fervency of affection and begged with more assurance of faith then that which is rashly uttered upon a sudden . And therefore Salomon saith . Be not rash with thy mouth , and let not thy heart be hasty to utter any word before God , Eccles 5. 1. Neither do I condemn all that seem to pray ex tempore : For as his faculty is to be commended that is so well studied in Divinity and exercised in preaching as that he is able to preach as it were ex tempore ; not that he casteth himself upon extraordinary inspirations , but is inabled by the help of his former studies and exercise : so is his faculty to be commended who is so well studied in Divinity and exercised in applying the severall parts of religion to the use of prayer that he is able as it were ex tempore to conceive a prayer ; not that in so doing he casteth himself upon the extraordinary inspiration of the holy Spirit , but is inabled by the help of his former studies and meditations . Now if I be asked the question , Whether is better , a set form of prayer or a prayer conceived ; I answer by distinction : For if they speak of such a prayer as is conceived ex tempore without former study and meditation , by such an one as expecteth extraordinary inspiration , meaning to pray as the spirit shall move him ; I answer , that a se●… form is to be preferred before such an extemporall prayer . First , because it wanteth due reverence of God , when men dare speak to God quicquid in buccam venerit , whatsoever first cometh into the mouth , when as if they were to speak to their prince or any whom they reverenced , they would use preparation ; and directly against the advice of Salomon , Eccles 5. 1. Secondly , because it is joyned with the presumptuous fansie of the Enthusiasts and tempting of God. Thirdly , because in prayers rashly and suddenly made many times things are uttered which beseem not the majestie of God nor are expedient for men . Such sudden prayers are of the mind rather then of the heart . Fourthly , Though the thing uttered were good without exception , yet that good which is uttered upon premeditation and mature deliberation is more acceptable unto God then that which proceedeth from a sudden motion . If they speak of a prayer conceived upon due meditation , I distinguish again , in respect of private prayer of one , and that which is common and publick . For private prayers , that course is to be followed for which most do find themselves best qualified , being alwayes carefull to avoyd those inconveniences to which either a set form or a conceived prayer is more subject . The set form is more subject to wandering thoughts and want of attention of mind ; the conceived , to want of affection , the powers of the soul being wholly occupied in invention . But for the most this will be found the most behooffull course , to have a set form or forms rather for the generall and the many blessings for which we are either to pray or to prayse God ordinarily , whereunto extraordinarily something is to be added as occasion is offered : I say , forms rather , for the avoyding of distraction and wandering thoughts . And because our prayers are defective , it shall be expedient to conclude them with that absolute form which Christ hath taught us . As for prayers publick and common with others ; Though a conceived prayer be more commendable in the speaker if it be performed without spirituall pride and ostentation , yet a set form or forms is more profitable for the hearers , who with a known form may easily concurre in prayer with the speaker , which in a conceived form unheard of before they cannot so well do . All which I have the rather noted , because I understand that in these times both many hearers do erroneously magnifie extemporall prayers , contemning all set forms , and also the oratours or speakers themselves in great ostentation and spirituall pride affect such variety of extemporall prayers , as if they scorned to use the same form twice ; when as our Saviour in the garden is recorded to have prayed thrice and to have used the same form , Matth. 26. 29 , 42 , 44. CHAP. XXIV . Of things required out of the action of prayer . HItherto we have spoken of such things as are required in the action of invocation : Now we are to treat of those things which must be done out of the action , that is to say , both before and after . Before there is required preparation . For ●… . if we ought to prepare our selves when the Lord is to speak unto us in the ministery of the word , that we may be fit to heare ; as Exod. 19. Eccles 4. 17. then mu●…h more are we bound to prepare our selves when we our selves are to be speakers , that we may be fit to speak to so great a Majestie . 2. If we will not speak to our superiours , especially our Prince , without preparation , how much more ought we to come prepared when we are to speak to the King of kings , and that concerning matters of great importance ? Thirdly , we may not be rash with our mouthes , nor let our hearts be hastie to utter any thing before God , Eccles 5. 1. But as the sonne of Sirach adviseth , Before we pray we ought to prepare our selves , and not be as those that tempt God , Ecclus 18. 23. Fourthly , we have the example of David Psal. 108. 1. and 57. 7. O God , my heart is prepared , so is my glory ; I will fing and give praise . Now this preparation consisteth partly in removing the impediments , and partly in the using of the means . For first , We must look to our feet , Eccles 5. 1. that is , with what affections and dispositions we come to prayer ▪ and consequently are to lay aside all carnall thoughts and worldly cares which might distract our minds . Quicquid ante orationis horam anima nostra conceperit , necesse est ut orantibus nobis per ingestionem recordationis occurrat . Quamobrem quales orantes volumus inveniri tales nos ante orationis tempu●… praeparare debemus : Whatsoever before the houre of prayer the mind hath conceived , it is necessary that whilest we are praying it offer it self by the ingestion of the remembrance . Wherefore such as we would be found to be whilest we pray , we must prepare our selves to be such before the time of prayer . Secondly , we must put off the shoes off our feet ; as Exod. 3. Jos. 5. that is , our pollutions and corrupt affections : as carnall lust , which maketh the heart speak lewd things ; and anger , as 1. Tim. 2. 8. 1. Pet. 5. 7. Matth. 5. 23 , 24. Thirdly , we must not suffer our heart to be made heavie with surfeting and drunkennesse , Luke 21. 34 , 36. but contrariwise , with prayer upon extraordinary occasions to joyn fasting , 1. Cor. 7. 5. and with the ordinarie a moderate diet . Fourthly , if we be guilty of any sin unrepented of we must repent thereof , promising and purposing amendment for the time to come ; for sinne not repented of is as a wall of separation between God and us , Isai. 59. 1 , 2. God heareth not impenitent sinners , John 9. 31. Isai. 1. 15 , 16 , 18. & therefore , as Psal. 26. 6. we must wash our hands in innocencie , and so come to the altar of the Lord to offer the incense of our prayers , lifting up holy hands unto God , 1. Tim. 2. 8. The means . First , because the Lord prepareth the heart , Psal. 10. 17. we are to desire him to prepare our hearts unto prayer . Secondly , we must use meditation : In which regard David calleth his prayer his meditation , Psal. 5. 1. that is to say , that which he had meditated of , Psal. 142. 2. Effundam coram eo meditationem meam , I will poure out my meditation before him . There is such affinity between meditation and prayer , that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either of both , to meditate , or to pray : and therefore Gen. 24. 63. some reade that Isaac went out to meditate ; others , to pray : And it is likely that he did both ; first meditate , and then pray . Now the end of this preparation being to make us fit to perform such duties as are required in prayer , our meditation must be referred thereunto . And first if we find ourselves backward in the duty it self , we may meditate on those reasons which before we used to this purpose . And that we may perform it in an holy manner , we must stirre up our hearts , as David doth in many places , as Psal. 103. 1. that so we may call upon God with our hearts . And if our knowledge be so small that we are notable to conceive a prayer of our selves but must be fain to use a form prescribed by others , we must beforehand meditate thereof , that we may be able both to understand it and to use it aright . And that we may pray in faith , we are to meditate on the promises of God made to our prayers , and on the mediation and intercession of our Saviour Christ , on which our faith is to be grounded . Likewise we are to meditate on our own unworthinsse , that so we may pray in humilitie ; of the glorious Majestie of God our heavenly Father , that we may call upon him in reverence ; of the excellency , profit , necessitie of those blessings for which we either pray or give thanks , that so we may pray with fervencie and give thanks with alacrity . And further , if we conceive a prayer before not used , we are to meditate not onely of the matter but also of the manner and order of our speech , that we may be able to say with David , My heart is prepared , so is my tongue ; I will now call upon the name of the Lord. And thus much of Preparation . After the action there ought to be such a disposition as the severall kind of invocation doth especially require : Whereof in due place . In the mean time this admonition in generall may be given , That when we have at any time called upon God , we take heed that we do not end our prayers as we end epistles , with a Vale , bidding the Lord Farewell till the time of prayer come again , as though we had then ended our task and had performed all the service we ow unto God , in the mean time neither thinking of God or godlinesse , but following our own corrupt wayes . For howsoever we cease to speak unto God for a time , yet we cease not to be in his sight and presence ; and therefore cannot do as untoward children and unchast wives , who though in absence they have behaved themselves lewdly , yet approve themselves to their parents and husbands by their demure carriage in presence : But we are continually in Gods sight and presence ; and therefore if after we have called upon God we play the lewd children even in his sight , and go a whoring after vanities in his presence , how cannot this but greatly amaze us against we shall pray again , and put us out of hope to be heard . Wherefore the frequent exercise of prayer is a notable bridle to restrain us from sinne , whether you respect that which is past or that which is to come . For when a man is about to commit sinne , let him call to mind his prayer past ; Am I that man who so lately called upon God , making such shew of pietie , pretending a zeal of Gods glory in advancing his kingdome and doing his will ? &c. or that which is to come ; With what face can I appear before God guilty of such offenses ? with what affiance can I lift up these eyes unto God , that behold vanities ; these hands unto God , that commit such sinnes ? &c. Let us therefore with David use to meditate , If I regard wickednesse in my heart the Lord will not heare me , Psal. 66. 18. following the advice of the Apostle , 2. Tim. 2. 19. Let every one that nameth the name of Christ depart from iniquitie . For , not every one that saith unto me , Lord , Lord , shall enter into the kingdome of heaven , but he that doeth the will of my Father which is in heaven , Matth. 7. 21. Inessicax est petitio cùm precatur Deum sterilis oratio , i. sine operibus : Petition is uneffectuall when we call upon God with a barren prayer , that is , without good works . And thus much of the manner of Invocation . CHAP. XXV . Of the matter and subject of our prayers , and w●…at is required thereunto ; namely , that it be good and according to Gods will. NOw followeth the matter or the subject ; that is , the things for which we either do pray or give thanks . Concerning which this is to be noted in generall , That we have a sound perswasion grounded on the word of God that they be lawfull and good : First , because what is not of faith is sin , Rom. 14. 23. Secondly , for what we do either pray or give thanks to God , thereof we acknowledge God to be the authour : but it is blasphemous to make God the authour of that which is wicked & unlawfull . Thirdly , prayers must be made in faith , viz. that God accepteth our prayers and will grant them unto us . This faith must be grounded on Gods promise ; and God promiseth to give good things to them that ask , Matth. 7. 11. Evil things are not within the compasse of Gods promise ; for the foretelling of that which is evil is rather a threatning then a promise . Fourthly , the assurance that we have to be heard , is when we ask any thing according to Gods will , 1. John 5. 14. but to ask evil things is not according to Gods will. Fifthly , they that call upon God for evil things are like the wicked , Psal. 50. who think that God is like unto them . Sixthly , if we ask good things we have assurance to be heard , Matth. 7. 11. 1. John 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For our direction in this behalf our Saviour Christ hath prescribed a most perfect form of prayer , which is summa petendorum , the summe of things to be desired : So that whatsoever may be referred thereunto we may be assured is according to Gods will ; but what cannot be referred to some part of the Lords prayer , that our Saviour hath not taught us to ask nor the Father promised to give . There remaineth the last point : For now it may be demanded , How we being so corrupt and sinfull in our selves , should be able to pray according to the will of God. Of our selves indeed we are not able to think a good thought , and much lesse to conceive an acceptable prayer ? Of our selves we cannot say that Jesus is the Lord , and much lesse call upon God as our Father in Christ : But the Spirit of God helpeth our infirmities : for we know not what we should pray as we ought ; but the Spirit it self maketh intercession for us with gronings which cannot be uttered . And he that searcheth the heart knoweth the mind of the Spirit , because he maketh interc●…ssion for the Saints according to God , Rom. 8. 26 , 27. Quodnon sic est intelligendum , saith Augustine , ut existimemus sanctum Spiritum Dei , qui in Trinitate incommunicabilis Deus est , & cum Patre & Filio unus Deus , tanquam aliquem qui non sit quod Deus est interpellare pro sanctis . Dictum quippe est , INTERPELLAT PRO SANCTIS , quia interpellare sanctos facit . Sicut dictum est , TENTAT VOS DE●…S VESTER UT SCIAT SI DILIGATIS EUM : hoc est , ut scire vos faciat : Which is not so to be understood , that we should think the holy Spirit of God , which in the Trinitie is God incommunicable , and with the Father and Sonne one God , should pray for the Saints unto one who is not that which God is . But it is said , He prayeth for the Saints , because he inableth the Saints to pray : as it is said , Your G●…d tempteth you that he may know whether ye love him : that is , that he may cause you to know it . It is well said of Chrysostome , Supravires hominis est facere cum Deo colloquium nisi adsit vis & actus Spiritus sancti : It is above the strength of man to conferre with God unlesse the vertue & operation of the Spirit be present . And therefore when we pray we are to crave the assistance of Gods spirit , which is the spirit of grace and prayer , Zech. 12. 10. which God hath promised to give to them that ask him , Luke 11. 13. and in and by his holy spirit we are to call upon God , Jude v. 20. For whereas many graces and duties are required in prayer all which are above our own strength , the spirit of God , which is the spirit of grace and supplication , effecteth them all in the children of God. It is he that prepareth our hearts to prayer , Psal. 10. 17. that open●…th our lips that our mouth may shew forth his praise , Psal. 51. 15. It is he that anointeth our blind eyes that we may see , and toucheth our senselesse hearts that we may feel our misery and want , that in true humility of soul we may poure forth our hearts before God. It is the spirit of the f●…ar of God that maketh us to come with due reverence of his Majestie . It is the spirit of supplications that maketh our frozen and benummed hearts to pray fervently with sighs that cannot be expressed . It is the spirit of adoption who testifieth unto our spirits that we are the children of God , by which we do cry in our h●…arts , Abba , Father . Finally , it is the spirit of grace which helpeth our infirmities , and furnisheth us with those graces which be requisite in prayer , and teacheth us to pray according to God. And this is that which Paul teacheth us , that we have accesse to the Father through the Sonne and by the holy Ghost , Ephes. 2. 18. that is , in the name and mediation of Christ , by the help and assistance of the holy Ghost . For being both unworthy in our selves , and of our selves unable to call upon God as we ought , if we come in the name of Christ craving the assistance of the holy Spirit , in Christ we shall be accepted , and by the holy Ghost enabled to pray according to God. But here we are to take heed that we abuse not this doctrine concerning the help and assistance of the holy Ghost in prayer , by neglecting our own indeavour and presuming of the extraordinary inspiration of the holy Ghost : for that is to tempt God : But in doing the uttermost of our own indeavour , we are to crave the assistance of Gods Spirit , who will not be wanting to those who are not wanting to themselves . Now if it be demanded how these things may stand together , that no man can pray without the spirit of God and without faith , and yet both the spirit and faith is to be obteined by prayer ; I answer , God by his preventing grace worketh in us a true desire of grace and of faith ; which desire of grace is the beginning of the grace desired . And therefore the grace of the spirit and faith in order of nature go before prayer , which is the effect of that desire , and yet prayer goeth before the knowledge or feeling of either of both . CHAP. XXVI . Of the circumstances of prayer . ANd thus much of the substantiall points of Invocation : Now follow the accidentall , which are the circumstances of Person , Time , and Place . Prayer in regard of persons is either publick or private . Publick invocation is the prayer of a congregation , as of a parish or colledge . Of publick prayer we are to make speciall account : For if the prayer of some one man can avail so much ( as heretofore I have shewed ) what shall we think of publick , where the prayers of so many ascend together unto the Lord ? As the flame of one faggot-stick to the flame of the whole faggot or bundle , so is the prayer of one man to the prayer of the whole congregation : for Vis unita est fortior , force united is so much the stronger ; and a threefold cable is hardly broken . Our Saviour Christ hath bountifully promised that where two or three be gathered together in his name , there is he in the middest of them , Matth. 18. 20. Yea , such is the presence of the Lord in publick assemblies , that those which have been excluded thence have thought themselves banished from the presence of God , and to be put away from his face . It was the punishment of Cain ; and so he esteemed it , Gen. 4. For when the Lord had banished him from that earth which had received his brothers bloud from his hand , v. 11. which was the place of the visible Church , v. 14. he saith , that by reason of this punishment . he should be hid from Gods face . We see the same in the practice of David ; Who when he was in banishment desired nothing more then to have libertie to come into the assemblies of the saints : & when he had liberty he rejoyceed in nothing more . For the first , reade Psal. 27. and 42. and 84. In Psal. 27. 4. One thing have I desired of the Lord , that will I require , even that I may dwell in the house of the Lord all the dayes of my life , to behold the beauty of the Lord , and to visit his temple . Psal. 42. 1 , 2. As the hart brayeth for the rivers of waters , so panteth my soul after thee , O God. My soul thirsteth for God , even for the living God : when shall I come and appear before the presence of God ? &c. And v. 4. he saith that his soul languished when he considered , that had it not been for the tyrannie of his oppressours he might have gone with the rest of the assembly into the house of God. Psal. 84. 1. O Lord of hosts , how amiable are thy tabernacles ! My soul longeth , yea and fainteth , that I might come to the courts of the Lord : my heart and my flesh cry out after the living God. In the third verse he seemeth to envie the sparrows and the swallows which had liberty to lay their young ones there where he had no accesse : And then he cryeth out abruptly with a wonderfull patheticall exclamation , O thine altars , Jehovah , my King and my God! In the three next verses he pronounceth them happy not onely that dwell in the Lords house to praise him , but also those who have liberty to come to the Church , although it were by redious and troublesome journeys , both in respect of the way and the weather : thereby signifying , that he would think himself happy if he might have liberty to come to the assembly , although he went through thick and thin : and that no way or weather should hinder him . And again , v. 10. he saith , that one day spent in the house of the Lord is better then a thousand ●…lsewhere , and that he had rather be a doore-keeper in the house of God then to dwell in the tents of iniquity . Thus we see Davids affection to the assembly of the Saints , when he might not enjoy them . And as he placed happin●…sse therein when he wanted them , so when he injoyed them his chief joy was therein : Psal. 122. 1. I rejoyced when they said to me , We will go to the house of the Lord. Reade 2. Sam. 6. 14 , 16. When the ark of the Lord was to be brought to the city of David , David for exceeding great joy danced and leaped before the ark with all his might , as if he had not been his own man , insomuch as his wife despised him , & v. 20. derided him , O how glorious was the king of Israel this day , which was uncovered to day in the sight of the maids of his servants as a fool uncovereth himself ! If we were men according to ●…ods own heart , as David was , we would have the like estimation of the assemblies of the Saints ; both when we could not frequent them , most earnestly to desire them , and when we have liberty , with wonderfull chearfulness●… and alacrity to frequent the Churches , as for other exercises of religion so for prayer . In respect whereof it is called the house of prayer , Isai. 56. 7. Neither must our private prayer exempt us from the publick : For although it be an excellent exercise and in no case to be omitted , yet if it come in comparison it must give place to the publick . But the frequenting of the publick assemblies is especially to be understood on the Sabbath , on which is mercatura animae , the merchandise of the soul ; and the market-place is the Church . Now as we are to frequent the publick assemblies , so we must be carefull before we come thither to prepare our selves , according to the counsel of the Wise man Eccles 4. 17. to look to our feet , that is , to our affections , lest we offer the sacrifice of fools ; and to lift up holy hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without wrath or doubting , 1. Tim. 2. 8. And also when we are there , to behave our selves both in soul and body as I have shewed before ; labouring also inwardly for unanimity , that we may call upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with one mind and heart , ( To unanimity is the promise made , Matth. 18. 19. If two of you shall consent , &c. ) as the Primitive Church did , Acts 1. 14. and 4. 24. and outwardly for uniformity so farre forth as it is joyned with decency and order , and severed from superstition . Concerning the voice , which I said was alwayes to be used in publick prayer , we are to know ; If it be uttered in one voice , as in praier , the mouth of the people ought to be the minister : because it is part of prophecie ; and the Apostles Acts 6. 4. make it part of their function . If by the voice of many , as in singing ( For singing also is warranted in the word of God both by the example of Christ , Mark 14. 26. & by the commandment of the Apostle , Col. 3. 16. Ephes. 5. 19. & of James ch . 5. 13. ) then such singing is to be used as we may sing with grace in our hearts and spirits , with understanding to instruct and edifie both our selves and others . But we may not so sing as that neither we our selves can attend to the matter , nor they which heare us understand what is said . That both unanimitie and uniformitie may be used , it is fit that there should be set forms of publick prayer : for then may the people best joyn their consent and desire of heart when they know before-hand the very form of the request . Indeed to that which they understand they may at the end of the prayer say , Amen ; but when they know before-hand what shall be asked , there may be a better concurrence between the prayer of their heart and the speech of the minister who is the mouth . Private prayer is either the prayer of a familie , or of some one . To the former doth the promise of Christ also appertein ; When two or three are gathered together in my name , there am I in the middest of them , Matth. 18. 20. And it is so much to be preferred before the other as it seemeth to draw nearer to publick prayer : And therefore it is the duty of an houshoulder to call his familie togethe●… and to pray with them . The prayer of some one man is properly called private : For privi with the ancient Latinists is the same with singuli . That which properly is required in this prayer is this , that it be private : as that we be not heard to pray of any man. This is done either when we are alone and ordinarily , or in the sight of others upon occasions offered . If when we are alone ; we must neither be heard nor seen of any , but obey the commandment of Christ , Matth. 6. 6. When thou prayest enter into thy chamber ; and when thou hast shut thy doore , pray unto thy Father which is in secret ; and thy Father which seeth in secret shall reward thee openly . And therefore we are to be carefull to contein our voyce within the compasse of the private place wherein we pray . For otherwise we break the commandment of Christ ; and it is all one as if we prayed openly . For , as Tertullian saith , petitiones suas quid minùs faciunt quàm si in publico orent ? What do they lesse in their petitions then if they prayed in publick ? Again , if we so pray privately as that either we be seen or heard of men , our prayers wil not be void of ostentation . But as we are to avoid evil , so we are to shun all appearance of evil . Now to pray for ostentations sake is a thing simply evil and forbidden by our Saviour Christ , Matth. 6. 5. And therefore we are to forbear not onely from it but also from the shew therof . Is privately thou art to pray upon occasions offered in the presence of others , then thou art to pray in the closet of thy heart without using the voice , according to the example of Moses , Exod. 14. of Abrahams servant , Gen. 24. and Hannah , 1. Sam. 1. Nehemiah , chap. 2. 4. But this is not to be understood of him who praying in the company of others is as it were the mouth of the rest : For we are to conceive of that as of the prayer of the family , wherein the voice is necessary . CHAP. XXVII . Of the time of prayer . NOw we are to enquire of the time of invocation , when we are to call upon God. The holy Ghost telleth 1. Thess. 5. 17 , 18. that we must pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , continually , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all things to give thanks : and not in that place alone , but also in divers others ; as Luke 18. 1. that we must pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alwayes ; and 21. 36. as also Ephes. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all seasons . What then , will you say , must we do nothing els in the whole course of our life but pray ? I say not so . This was the phantasticall opinion of the fanaticall hereticks the Euchetae , which thought they might do nothing else but pray , and grounded their hersies upon these places of Scripture . But for the answering of them and informing our selves in the truth , first we are to search out the true meaning of those places of Scripture : First , therefore where it is said 1. Thess. 5. 17. that we must pray continually , it may be fitly expounded by that in the 18. verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all things ; for the sense would be the same if we should say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all things pray , and continually give thanks , that is , upon every just occasion pray and give thanks . Now that these cannot be understood of perpetuall continuance in prayer , excluding all other actions and duties , it is plain by this ; Paul in divers places of his epistles doth professe of himself that he did pray and give thanks alwayes , continually , without ceasing ; Rom. 1. 9. Col. 1. 3. 1. Cor. 1. 4. Ephes. 1. 16. Col. 1. 9. 1. Thess. 1. 2. 2. Thess. 1. 3. and yet notwithstanding he neither denied to obey the necessities of nature , neither omitted the duties either of his calling or of a godly life : Nay , he laboured in his calling more then all the rest of the Apostles . The like may be said of Cornelius , of whom the Scripture doth testifie Acts 10. that he prayed alwayes , which is all one with in all things ; and yet by his calling a Centurion , and therefore sometimes in fight : and for the duties of a godly life , it is said that he was a just man , v. 22. and therefore exercised the duties of the second table , and gave alms . Secondly , as touching the place in Luke 18. 1. where it is said that Christ spake a parable to this end that we ought alwayes to pray , the holy Ghost expoundeth his meaning in the next words by removing the contrary , that we should pray alwayes and not saint : So that to pray alwayes in this place , is not to saint in prayer : Which in other places is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to persevere in prayer : as Rom. 12. 12. that is , with some pertinacie ( if I may use this word in the good sense ) to persevere in prayer . And that this is the meaning of the words it appeareth by the scope of the parable it self , which is nothing else but this , That when we have prayed unto God and he seemeth not to heare us , we must not faint and give over , but stedfastly persevere untill we have an answer . Thirdly , for the other places : Luke 21. 36. and Ephes. 6. 18. it is not said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every time , but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every s●…son ; that is , upon every just occasion , whensoever opportunity is offered . To confirm this exposition this reason may be used ; The Lord in his word inioyneth us a great sort of duties besides Invocation ; which if we do omit , for the omission of them , although we should do no hurt , we shall be condemned : Matth. 25. 42. the sentence of condemnation is pronounced against the wicked for the omission of certain duties , which necessarily must be omitted if we should do nothing else but pray . Again , it is a received distinction , That the negative commandments of God do bind both semper & ad semper to the absteining frō those things which are forbidden ; but the affirmative commandments , howsoever they do bind us semper , yet for the most part they do not bind us ad semper . And therefore although we be alwayes bound to the performance of this duty , and never exempted from it , yet we are not bound to do it alwayes . So that these commandments of continuing in prayer are to be understood of the whole life and not of every moment of time . Now that we are alwayes bound to this duty appeareth both by our continuall necessitie to pray , in regard first of our necessities and wants both spirituall and temporall ; secondly , of the continuall rage of our spirituall enemies , who are never at truce with us except we be at league with them ; thirdly , of innumerable dangers which are alwayes imminent , from which by Gods continuall mercy and goodnesse towards us we are delivered , for which we must return thanks unto him . For if there were no other cause of thanksgiving ( as there are many ) but onely this , that he hath spared us , and not confounded us for our sinnes , this were matter sufficient : Lam. 3. 22. It is the mercy of the Lord that we are not confounded . Now that we may perform these commandments of continuance in prayer , it is requisite that we call upon God both ordinarily at set times , and extraordinarily as occasion and opportunity is offered . And therefore in respect of time prayer is thus distinguished ; Preces sunt statae vel vagae : which distinction belongeth both to publick and private prayer . For publick prayer ; What set houres in the day-time are to be appointed for Divine service , it is to be left to the discretion of every Church . Onely in the night-time it seemeth inconvenient in the flourishing and quiet estate of the Church , that publick assemblies should be held : but in time of persecution it is otherwise . For vagae : They are so often to be used publickly as occasion is offered either by any publick danger and calamity to pray , or by some publick blessing of God to give thanks . But concerning private prayer , there is no time of day naturall which may not be imployed thereunto . It hath been the practice of the godly to call upon God both night and day . So did David , Psal. 22. 2. Annah , Luke 2. 37. and not onely she , but all right widows , of whom Paul fpeaketh 1. Tim. 5. 5. So did Paul himself , 2. Tim. 1. 3. 1. Thess. 3. 10. But more specially for the day ; David saith that he would call upon God seven times a day , that is , many times , Psal. 119. 164. In another place he saith that he would pray in the morning , in the evening , and at noon . And again , for the morning ; Psal. 5. 3. and in another place , that he would prevent the morning watch . For the noon , Acts 10. 9. For the night our Saviour gave us a precedent Luke 6. 12. where it is said that he spent the whole night in prayer unto God. And to omit other speciall times ; There is none so unseasonable as midnight ; yet often in this time have the godly given themselves unto prayer : Psal. 119. 62. At midnight will I rise to give thanks unto thee . And so did Paul and Silas , Acts 16. 25. So that we see no time excluded from private prayer . But to apply the former distinction to private prayer also : and first for statae : That our infirmity may be helped , and our backwardnesse in this duty relieved , we are to appoint to our selves some certain houres in the day which we will not let passe without invocation on the name of God : but yet so as we place no religion in one time more then in another , as the Papists do in their canonicall houres , as though God were more ready to heare one time of the day then another . This practice which I have named the most holy men of God have used : As David , Psal. 55. 17. In the morning , at noon , ●…nd in the evening will I pray : And Daniel , chap. 6. 10. used to pray three times in the day . Which practice of theirs we are thus to imitate : 1. to pray in the morning , before we go about the works of our calling ; 2. in the mid-day , in the time of intermission of our works ; and thirdly , at evening , before we take our rest : and besides , whensoever we take mea●… we are to use both prayer and thanksgiving , 1. Tim. 4. 4 , 5. 2. Concerning vagae : We are to follow the advice of the Apostle Col. 3. 17. In every thing which we do , in word or deed , both to take it in hand by calling upon the name of the Lord , and to end it with thanksgiving . Not that we are alwayes to use the voice and gesture of the body ; for sometime it is sufficient to lift up the soul unto the Lord : Which kind of short prayers among the ancient Fathers were called ejaculations . And thus if we shall use statae & vagae orationes , stinted and unstinted prayers , omitting no just occasions , we shall perform the commandment 1. Thess. 5. 17. but otherwise we shall break the same , and in so doing we shall incurre the wrath of God. CHAP. XXVIII . Concerning the place of prayer . THirdly , concerning the place : To no one certain place is that promise made that then was made to the temple of Jerusalem ; viz. That whatsoever men in their extremitie should ask of God in it , God would grant it in his holy habitation in the heavens . Jesus the Messias then looked for , whose presence was sought in the mercy-seat and between the Cherubims , is now entred between the veil , that is , in the heaven , and there abideth onely Mediatour for us : unto whom from all the coasts of the earth we may lift up pure hands with assurance that we shall be heard . Howsoever the Israelites under the Law were tyed to pray either in the temple and tabernacle , Deut. 12. 5 , 14. Psal. 99. 6. or else towards the same , 2 Chron. 7. 38. 1. Kings 8. 44 , 48. Psal. 138. 2. Dan. 6. 10. yet now all such distinction and difference of place , being but ceremoniall , is abolished . For that one place of prayer and sacrifice was a type of Christ Jesus the alone altar ; and the praying in or towards the same did figure out thus much , That onely in the mediation of Jesus Christ , who is the onely Mediatour both of redemption and also of intercession , we are to call upon the Lord : Wherefore seeing these were but shadows and ceremonies of things to come , and seeing the substance and truth it self , Jesus Christ , is already exhibited , whereunto the shadows and ceremonies do and ought to give place ; we are not now tied to one place more then another , as one being more typically holy then another . In the 4. of John v. 21 , 22 , 23 , 24. our Saviour himself resolveth this doubt : for when the Samaritane had demanded of him , which is that place wherein God is to be worshipped , the mount Gerizzim where the Samaritanes temple was , or the mount Moriah whereon the temple of Solomon was built ; Christ giveth her this answer , That now the time was come wherein all these differences of places , being but ceremoniall , were taken away ; & that now the Lord was no more to be worshipped by ceremonies but in spirit and truth : and therefore that it was lawfull to worship God not onely in Jerusalem o●… in mount Gerizzim but also in other places . The Prophet Malachi seemeth to foretell the same , chap. 1. 11. For so the Lord speaketh by him , From the rising of the sunne to the going down of the same my name is great among the Gentiles ; and in every place incense shall be offered in my name , &c. But most plain is that 1. Tim. 2. 8. where the Apostle willeth that men should pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every place , lifting up holy hands without wrath or doubting . So that there is no such difference of place , but that we may lawfully call upon God in any place : Which also is confirmed unto us by the practice of Christ and his Apostles : who did not onely pray in the temple , but without distinction in other places , as in the mountain , in the desert , in the garden , in private houses , on the house-top , on the sea-shore ; and where not ? Hence appeareth the vanity of Pilgrimages : Which were used either because the places were more holy to which they went then others , or because the Lord was nearer to them there then elsewhere . The former reason I have already confuted : and the latter is more absurd . For is the Lord present at Jerusalem , and is he absent in England ? nay , Do not I ●…ill heaven and earth ? saith the Lord , Jer. 23. 24. And doth not the Psalmist say , Psal 138. 8. If I ascend into heaven , thou art there ; if I lie down in hell , thou art there . If I take the wings of the morning and dwell in the uttermost parts of the sea , yea , thither shall thy hand lead me , and thy right hand hold me . ? Seeing therefore that the Lord is every where present to heare us , we may call upon him in any place : and the rather because our bodies are the temples of God , and we our selves priests , and Christ Jesus dwelleth in our temples , upon whom , as being our onely altar , we may offer up incense , that is , our prayers , Revel . 5. 8. Psal. 141. 2. So that wheresoever we are , we have temples wherein to call upon the Lord. Now howsoever this which I have said be in generall true of Invocation both publick and private , yet it is to be understood of publick with this distinction : For publick prayer is to be considered according to the state of the Church : If the Church be either in persecution or warfare , wheresoever the assembly meeteth to that purpose there may they lawfully pray : As namely in persecution , in private houses or in secret places : for the assembly & not the place maketh prayer publick . But if the Church be in flourishing and quiet estate , there ought some publick places , as Churches , to be appointed for that purpose , wherein the congregation ordinarily is to be assembled ; not for any greater holinesse in the Churches then in other places ( for the assembly sanctifieth the place , and not the place the assembly ) but onely for good orders sake and politie of the Church . CHAP. XXIX . Of Prayer or Petition : and what is required unto it . HItherto of the generall doctrine of Invocation common to both the sorts . Now followeth the speciall . Invocation is either praye●… or thanksgiving . In the former we ask good things at the hand of God : In the latter we return praise and thanksgiving for benefits received . The former hath reference to the time to come ; the latter , to the time past . For in the former we crave either the gift of such things as we want for the time to come , or the continuance and increase of that which we have . In the latter we praise Gods goodnesse for his blessings either bestowed already , or at the least promised . In the former we beg and pray ; in the latter we give , or rather render and repay , the praise which is due to his name . But howsoever in nature these two sorts of Invocation do differ , and so are in doctrine to be severed , yet in use and practice they must go together . Neither must we be more ready to crave new blessings at the hands of God then to return thanks for benefits already received . And therefore the performance of both these duties the holy Ghost in many places hath joyned together : as 1. Thess. 5. 17 , 18. Psal. 50. 14 , 15. 1. Tim. 2. 1. Col. 3. 17. More plainly Col. 4. 2. Continue in prayer , and watch in the same with thanksgiving . Phil. 4. 6. Be distrustfully carefull for nothing , but in all things let your requests be manifested unto God in prayer and supplication with giving of thanks . Examples : of Jacob , Gen. 32. 9 , 10 , &c. David , 1. Chron. 29. 10 , 18. 2. Sam. 7. 18. Paul , Col. 1. 9 , 12. Phil. 1. 3 , 4. 1. Thess. 1. 2. Not that by giving of thanks for benefits received we do merit greater and better , according to that of the Schoolmen , De acceptis beneficiis gratias agentes meremur accipere potiora , When we render thanks for benefits received , we merit to receive better ; but that the Lord of his mere bounty is ready to reward our thankfulnesse for former b●…nefits with granting new blessings which we crave at his hands : and likewise our selves , when we are affected with a thankfull remembrance of Gods goodnesse towards us for the time past , are the more encouraged with faith and affiance to crave new blessings for the time to come ; Psal. 4. 1. 1. Kings 3. 6 , 7 , 8. Psal. 116. 1 , 2. But first we are to speak of prayer . Prayer is that invocation whereby we effectually crave any thing which we do well ( that is , lawfully and profitably ) desire at the hands of God. Where I say it is invocation , I mean that it is a religious speech of the faithfull made unto God in the name of Christ , according to the will of God , by the help of the holy Ghost , concerning good things apperteining to Gods glory and our good ; and consequently , that whatsoever before hath been spoken in generall concerning Invocation is particularly to be applyed to Prayer . The proper nature and difference is expressed in the word crave : For prayer is that invocation whereby we beg and crave of God. But because we speak of that prayer which is right and acceptable , and is framed according to the will of God , as was said in the generall out of 1. John 5. 14. and it is the will of God that our prayer should be effectuall and our desire good ; therefore I added , whereby we effectually crave any thing which we do well ( that is , lawfully and profitably ) desire of God. That our prayer which shall avail with God must in it self be effectuall , S. James teacheth us , chap. 5. 16. The prayer of a righteous man availeth much , it being effectuall . The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which I have spoken before . As therefore that is an effectuall oration wherein nothing is omitted which the oratory art requireth , whether the hearers be perswaded or not ; so that is an effectuall prayer wherein nothing is omitted which in the word of God , that teacheth the art and doctrine of prayer , is required either in generall or in particular . For although the efficacy of prayer doth not properly consist in the observation of the generall points , yet they are such as without them it cannot be effectuall : As 1. That the party which prayeth be faithfull , that is , a penitent and believing sinner ; 2. That the prayer be directed unto God ; 3. In the name and mediation of Christ ; 4. By the help of the holy Ghost ; 5. That it be a prayer of the heart , or that the prayer be made in truth ; ( for to that the promise is restrained , Psal. 145. 18. and therein the life of the prayer consisteth , without which it is dead and counterfeit ) that it be made with knowledge , and with faith , with humility , with reverence , and with heartinesse ; 6. For good things . All which are essentiall points required in all invocation . But the things wherein more properly the efficacie of prayer consisteth are Fervency and Faith : and to pr●…y effectually , is to pray fervently and faithfully . For as touching the former ; whatsoever we do effectually ask that we do fervently desire . Quae verò ●…idelis , & humilis , & fervens oratio fuerit , coelum sine dubio penetrabit : unde certum est , quòd vacuaredire non poterit : The prayer which is faithfull , humble , and fervent will without doubt pierce the heavens : whence we certainly gather , that it cannot return vain and empty . Now fervency presupposeth a sense and feeling or acknowledgement of our want : And both of them in the Scriptures are signified in the phrases of hungring and thirsting , Isai. 55. 1. Matth. 5. 6. John 7. 37. For as in hunger and thirst there concurre two things ; a sense of our want , and an appetite to have that want supplyed : so in prayer we must hunger and thirst after those graces and blessings which we do crave , that is , we must have a true sense and acknowledgement of our want , and an earnest desire to have it supplyed . In which respect David compareth his soul to thirstie lands which gape for the rain , Psal. 63. 2. and 143. 6. and to the hart braying for the rivers of waters , Psal. 42. 1. Both these are necessary to effectuall prayer : For what we ask we desire , and what we desire we want : Neither can we fervently ask that we do not earnestly desire , and we cannot earnestly desire that whereof we feel no want . The whole needeth not the Physician , as our Saviour saith Luke 5. 31. And as the Philosophers teach , Nihil appetit quod habet , Nothing affecteth what it hath : therefore this I said is presupposed . If any want wisdome , saith S. James , let him ask it . For if he find not himself to want it in whole or in part , he is not to ask it , unlesse he will mock God , who will not be mocked , Gal. 6. 8. Here therefore they offend , I. In respect of temporall things , who trusting in their own means , and relying upon their own store , do not find themselves to stand in need of Gods help , neither do depend upon the providence or blessing of God in the use of the means . For such when they pray unto God for these things , as namely , to give them this day their daily bread , they do not pray in truth , because they do not unfeignedly desire that whereof they find no want . II. In respect of spirituall things two sorts of men offend : First , those that are carnally secure , who although they be wretched and miserable , poore , blind , and naked , yet being lukewarm with the Laodiceans , Rev. 3. 17. & feeling no want , think they are rich and need nothing . Secondly , those who are righteous in their own conceit ; as Pharisaicall and Popish justitiaries . For both these and the other feeling no want , either pray not at all , or if they do pray , it is but for fashions sake : and therefore praying usu magis quàm sensu , out of custome rather then sense , their prayer is not acceptable unto God , and like lukewarm water to the stomach . Wherefore it behoveth us to labour that we may have a true sense of our wants : Which I speak especially in respect of spirituall graces : for when we are pinched with bodily wants , we are many times but too sensible thereof : But of spirituall wants many have no sense ; and being miserable they feel no misery . First , therefore it is good to be perswaded that this sense of our wants is necessary for us : For without it neither will we seriously seek unto the Lord , neither will he seem to regard us . We will not earnestly seek unto him : for what we do not want we do not desire ; and what we do not desire that we do not ask , except it be for fashion : And how can we look that the Lord will compati , that is , have compassion on us , when we do not pati , or feel any want ? How can we desire him misereri , to have mercy on us , when we do not esteem our selves miseri , to whom mercy belongeth ? ( for thence hath misericordia the name . ) Yea , if we be rich and full in ou●… own conceits , the Lord will send us away empty , Luke 1. 55. remaining in our sinne , Luke 18. 14. exposed to his curse , Luke 6. 24 , 25. Whereas on the other side , if we be humbled with the sense of our want , the Lord will have speciall regard unto us , Isai. 66. 2. and 57. 15. and be near unto us in all our desires , Psal. 34. 18. Yea , such he calleth to him , Matth. 11. 28. such he promiseth to heare , Psal. 10. 17. John 7. 37. such he pronounceth blessed , Matth. 5. 3 , 4 , 5. Secondly , that we may attein to this sight and sense of our misery and wants , we are to look into the glasse of the law ; which will reveal unto us our misery , both in respect of our sins , and also of the punishment due for the same , &c. Thirdly , for as much as the sight and sense of our misery is the gift of God and work of his spirit , we are to pray unto God that he will anoint the eyes of our minds with the eye-salve of his spirit , Revel . 3. 18. that we may see our sins ; and that he would touch our hearts with the finger of his spirit , as he struck the rock in the wildernes , that they may melt within us , as the heart of Josias did at the reading of the law , 2. Kings 22. 19. and be resolved into a fountain of tears , by which we may bewail our sinnes whereby we have displeased and dishonoured God. From this sense of our wants ariseth the second thing , that is , an earnest desire to have our wants supplyed . And this is of such force in prayer , that it seemeth to be nothing else but the expressing of our desire , and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of such efficacie in prayer , that some place the efficacie of prayer therein ; & so reade the words of S. James , ch . 5. 16. The effectuall ●…ervent prayer of a righteous man availeth much ; others , The prayer of a righteous man availeth much if it be fervent . But though it be not the onely cause of efficacy , yet it is one of the principall : for , as Augustine saith , Dignior s●…quitur effectus quem ferventior affectus praecedit : A more worthy effect followeth which a more fervent affection precedeth This praying with earnest desire is commended to us in the word of God by divers significant phrases : For besides that it is called crying unto the Lord , and crying mightily , Jon. 3. 8. lifting up of our prayer , Isai. 38. 14. this is also to poure forth our souls before the Lord like water , Lam. 2. 19. In which sense the Israelites are said 1. Sam. 7. 6. to have drawn water from the fountain of their hearts , and poured it out before the Lord. This is to pray with grones unspeakable , Rom. 8. 26. which the holy Ghost stirreth up in us ; and is therefore an evident token of the child of God indued with the Spirit of adoption : which is also the spirit of grace and supplication , making us when we look upon him whom we have pierced by our sinnes , to lament and mourn as a man mourneth for his first-begotten , Zech. 12. 10. For , as Augustine saith , Plerunque hoc negotium plùs gemitibus quàm sermonibus agitu●… , fletu plùs quam affatu : For the most part this businesse is effected better with grones then words , with weeping rather then speaking . This is to pray with Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exceedingly , 1. Thess. 3. 10. This is with Epaphras , Col. 4. 12. as it were to wrestle with the Lord : which the Apostle commendeth to the Romanes , chap. 15. 30. By which kind of wrestling Jacob prevailed with God , as Hosea teacheth chap. 2. 3 , 4. and was therefore called Israel , Gen. 32. This is that prayer of the humble which pierceth the clouds , Ecclus 35. 21. This fervent desire therefore is fervently to be desired of us , and happy are they which have atteined to it , Matth. 5. 6. The means to attein unto it are , First , because it is the work of Gods spirit , to beg it of him by prayer . Secondly , to labour after a true sense of our wants . Thirdly , in our preparation to meditate on the excellency , profit and necessity of those things which we crave , that so our affections may be inflamed with a desire thereof ; as also of the necessity of Gods help , that except the Lord heare us and help us our case is desperate . So David prayeth Psal. 28. 1. and 143. 6 , 7. Heare me , O Lord , and hide not thy face ; else I shall be like to them that go down into the pit . Fourthly , we are upon extraordinary occasions to joyn fasting with our prayers , as we are directed in many places of the Scripture . For fasting as it causeth the hunger of the body , 〈◊〉 it is an effectuall means to stirre up and increase the hunger of the soul. For which cause the Fathers 〈◊〉 fasting orationis alas , the wings of prayer . CHAP. XXX . Of Faith , which is chiefly required in prayer . BUt the chief thing which maketh prayer effectuall is Faith : whereof Fervency it self is a fruit : And therefore our Saviour attributeth the earnestnesse and importunity of the woman of Syrophenicia's prayer to the greatnesse of her faith , Matth. 15. 28. For that prayer which S. James , chap. 5. 16. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the 15. verse he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prayer of faith . Now in prayer there is a double faith required : The one more generall , apprehending the promises of the Gospel concerning salvation by Christ , by which we are in some measure perswaded that we and our prayers are accepted of God in Christ : Of which I have spoken before in the general doctrine , Rom. 10. 14. Heb. 11. 6. Ephes. 3. 12. The other more speciall , giving speciall assent to the promise made to our prayer , whereby we are perswaded that our particular requests shall be granted unto us according to Gods gracious promise in this behalf ; Matth. 7. 7 , 8. John 14. 13 , 14. and 16. 23 , 24. To pray effectually therefore is to pray faithfully . For what things soever , saith our Saviour , ye desire when ye pray , believe that ye shall receive them , and ye shall have them . And it is usuall with our Saviour Christ to dis●…isse his suiters with this answer , As thou believest 〈◊〉 be it unto thee . On the other side he prayeth not effectually who doubteth whether he shall be heard or not : Wherefore , as S. James saith , chap. 1. 5. If any man want wisdome let him ask it of God , and it shall be given him : But let him ask in faith , nothing wavering : for he that wavereth is like a wave of the sea driven with the wind and tossed to and fro . Neither let that man think that he shall receive any thing of the Lord. So S. Paul , 1. Tim. 2. 8. would have men pray without doubting . Examples ; Psal. 4. 3. and 55. 16 , 17. And the Apostle S. John saith , This is our confidence that we have in him , that if we ask any thing according to his will he heareth us : and if we know that he heareth us , whatsoever we ask we know that we have the petitions that we desired of him , 1. John 5. 14 , 15. Wherefore seeing in Christ we have boldnesse and accesse with confidence by the faith of him , Ephes. 3. 12. we ought as we are exhorted Hebr. 4. 16. to come boldly to the throne of grace , that we may obtein mercy and find grace to help in time of need ; and draw near with a true heart in full assurance of faith , Heb. 10. 19 , 22. But here a distinction is to be used . In matters spirituall necessary to salvation , as we are to ask them absolutely , as being perswaded that God hath subordinated our salvation to his own glory ; so are we absolutely to believe that the Lord will grant them unto us . Yea , this may be added for our comfort , that if God hath given us grace unfeignedly and earnestly to desire any saving grace , the same grace is begun in us . In matters temporall or spirituall which are not necessary to salvation , as 2. Cor. 12. as we are to ask them conditionally , so far forth as they may stand with Gods glory and the good of our selves and our brethren , so are we to believe that he will so far forth grant them , and therefore that he will either grant our desire or that which is better . For which cause in such requests we are most willingly with our Saviour Christ to submit our will and desires to the will and pleasure of God , Matth. 26. 39 , 42. who as he knoweth what is good for us better then our selves , so he is most ready to give good things unto us , Matth. 7. 11. and therefore we are alwayes to believe that our requests being rightly conceived shall be granted unto us . I would believe that I should be heard , were it not for mine unworthinesse and my wants in prayer . Indeed thou mayest be such an one , and such may be thy prayers , as thou canst have no hope to be heard : that is , if thou be an impenitent and unbelieving sinner God will not heare thee ; or if thou pray in hypocrisie and dissimulation the Lord will not heare thy prayer . But if thou art a penitent and believing sinner , yea , if thou dost unfeignedly desire to believe and repent , and dost pray unto the Lord in truth with unfeigned lips , thou oughtest to pray with assurance to be heard : and this thy faith and assurance must not be grounded on thine own worthinesse or dignitie of thy prayer , but on the undoubted promises of God , and on the merits and mediation of Christ , in whom both we & our prayers are accepted of God. As for the sense of thine unworthinesse , if it be in truth and joyned with unfeigned desire of grace , it ought to make thee the rather to pray in faith : for such , as I have shewed , our Saviour calleth with promise to heare and help them : And such he pronounceth blessed , Matth. 11. 28. John 7. 37. Matth. 5. 4 , 5 , 6. Now for the helping of our faith , we are in our preparation to meditate of these things especially : First , of the power of God , who is able to do exceeding abundantly above all that we do ask or think , Eph. 3. 20. Secondly , of his fatherly good will , who will deny us nothing that is good , Matth. 7. 11. The consideration of both which our Saviour hath prefixed before the Lords prayer , when he teacheth us to call upon God as our Father , therein noting his love & good will ; which is in heaven , therein noting his power , Psal. 111. 3. that being perswaded that God is both able and willing to grant our requests , we might pray in faith and assurance that our prayer shall be heard . Thirdly , of his gracious promises made unto prayer : as Matth. 7. 7 , 8. John 16. 23 , 24. which if we cannot find in our hearts to believe , we are not to pray ; for in not believing we make God a liar . Lastly and especially , of the merits and mediation of our Saviour Christ who sitteth at the right hand of his Father making intercession for us . Though our prayer must be fervent and confident , yet with submission to the will of God ; Quid , Quale , Quantum , Quomodo , Quando , Vbi , what , of what kind , how much , after what manner , when and where he is pleased to give , knowing that he is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exceeding abundantly . We are not to limit God or to circumscribe him by circumstances . It is reckoned , Psal. 78. 41. among the faults of the old Israelites , that they circumscribed the holy One of Israel ; and is effectually reproved by Judeth , chap ▪ 8. 11 , 16. in the governours of Bethulia , who appointed to the Lord the term of five dayes to deliver them , otherwise they would give up their city . Not that it is simply unlawfull to mention circumstances , so it be done with submission to the will of God either expressed or understood ; Gen. 24. 12 , &c. Psal. 102. 2. Now , as I said , we do by prayer effectually crave that which we do well , that is , lawfully and profitably , desire at the hands of God. Lawfully , when we desire that which is good , and to a good end : For if it be not good which we desire , then is our desire unlawfull , and we sinne in going about to make God the authour of sinne . God hath promised to give good things to them that ask , Matth. 7. 11. But if they be not good , they are not within the compasse of Gods promise , nor ought to come within the compasse of our desire . If not to a good end , our desire is not lawfull nor our prayer acceptable , Jam. 4. 3. Ye ask and receive not , because ye ask amisse , that ye may consume it upon your lusts . But as the thing must be good in it self , so also it must be good unto us , that is , expedient and profitable : for God as a most wise Father doth not alwayes grant his children their desires ; for many times they ask that which would be hur●…full : for we know not what to ask as we ought , Rom. 8. 26. But he heareth them alwayes though not ad voluntatem , to their will , yet ad utilitatem , to their profit . And therefore when he seemeth not to satisfie our particular desire , he graciously heareth our prayer , if it be rightly conceived . Fo●… we ought all to be of that mind which some of the heathen expressed in their prayer mentioned in Plato and in the Greek Epigramme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Good things , great Jove , pray or pray not , impart To us ; but bad , though crav'd , from us avert . CHAP. XXIX . Of duties to be performed after prayer . ANd these are the duties to be performed in the action of prayer . Out of the action , before is required preparation : wherein we are to meditate of such things as may help and further us for the exercise of such duties as are required in the action , which I have already noted in the particulars . After our prayer is ended we must quietly rest in the good will and pleasure of God ; not doubting but the Lord as he hath heard our prayers , so in his good time will grant the same as shall be most for his glory and our good . And this is the meaning of the word Amen , where with our Saviour hath taught us ( as it were ) to seal up our prayers : for thereby as we signifie the consent of our desire , so also the assent of faith . This was Davids disposition , Psal. 3. 4 , 5. I did call unto the Lord with my voice ; there is his prayer : and he heard me out of his mountain ; there is his assurance that he was heard : I laid me down and slept ; there is his quiet and secure resting in the good will and protection of God who did sustein him . So Psal. 4. 6 , 7 , 8. Psal. 5. 3. In the morning I will direct my prayer unto thee , & speculabor , and I will look and wait , untill thou shalt grant my desire . And such also was the disposition of Hannah after she had prayed , 1. Sam. 1. 18. Secondly , as we crave good things at the hands of God , so we our selves must endeavour to attein unto them by all good means possible . For otherwise our prayer is a tempting of God , as if we would have our desire granted as it were by miracle , and a fruit of no faith or unfeigned desire of the thing asked . For if we did truly believe and unfeignedly desire the thing which we ask , we would leave no good means unattempted for the obteining thereof . As for example , when I pray for faith or any other spirituall grace , I must besides my prayer use all the good means carefully which the Lord hath ordained for the begetting and increasing of those graces in us , as the hearing of the word preached , receiving the Sacrament , reading and meditating in the word , &c. To this purpose there are many worthy sayings of the heathen : as of Aeschylus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God delighteth to be present with him that laboureth : and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When as any man useth his indeavour God also putteth to his hand : and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Manum admoventi invocanda sunt Numina , Divine powers are to be invocated by him that putteth to his own hand : To which purpose is that proverb of Varro , Dii facientes adjuvant , God assisteth labourers : Adag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thirdly , if having prayed and used other means we do not obtein our desires , let us before we go any further labour to find out the cause . If the fault be in our prayer , because we did ask amisse , Jam. 4. 3. as that we did not pray in faith , or in fervency , c. we must endeavour by the assistance of Gods spiri●… , which we are to crave , to amend that fault . If the fault be in our selves , as that we lie in some sinne not repented of , we must by repentance wash our selves , and then renew our prayers unto God , Isai. 1. 16 , 18. It may be we neither so greatly desire the thing which we ask while we want it , neither would so highly esteem it when we have it , as it deserveth , and therefore the Lord deferreth the granting of our suit , that our desire being deferred might be more fervent , and the thing so hardly obteined might both the more highly be esteemed and the more carefully kept . So Augustine , Deus differt nostra postulata , ut discamus grandia grand●…ter desider are : God deferreth to grant our requests , that we may learn to desire greatly great things . Fourthly , having used the means and endeavoured to remove the impediments , we are to persist and persevere in prayer without fainting . To which purpose our Saviour propounded the parable of the widow and the judge , Luke 18. 1. giving us to understand that those things which we do not obtein at the first , by reason of our perseverance and importunitie shall be granted . To which purpose also serveth the parable of the two friends , Luke 11. 8. To this perseverance we are often stirred up both by precept , Rom. 12. 12. and practice ; as of Hannah , 1. Sam. 1. 12. of David , Psal. 109. 4. who gave himself to prayer ; of Daniel , when he was forbidden under pain of death to call upon God , Dan. 6. of Bartimeus the blind man , who calling upon Christ and being therefore rebuked of the people did so much the more cry after him , Mark 10. 46 , 48. of the woman of Syrophenicia , who having received divers repulses yet by her importunity obteined her desire , Matth. 15. 22. of the Primitive Church , Acts 2. 42. and 12. 5. of Cornelius , Acts 10. of Paul , who prayed without ceasing . Fifthly , as we are to persist with a kind of importunitie in our prayers , so are we with patience to expect the Lords leisure , Psal. 40. 1. and 130 , 5 , 7. and not to be hasty , according to that , Isai. 28. 16. Qui crediderit nè festinet , Let not him that believeth make hast : but , as it is Psal. 123. 2. waiting upon the Lord untill he have mercie upon us , knowing , as Jeremy speaketh Lam. 3. 26. that it is good both to trust and to wait for the salvation of the Lord ; being assured that the Lord , who is a present help in the time of need , will in his good time grant our requests . And therefore we are exhorted Heb. 4. 16 , to come with boldnesse to the throne of grace , that we may obtein mercy and find grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , for opportune help . And because we have need of this patience , Heb. 10. 36. we are to stirre up and encourage our selves thereto , Psal. 27. 13 , 14. Wait on the Lord , be of good courage , &c. Sixthly , if having persisted in prayer and long expected the Lords leisure we yet have not obteined our suit , insomuch that the Lord may seem rather wholly to deny it then for a time to delay it , we are to rest in the good will and pleasure of God , being perswaded that he hath heard our prayers in a better manner then we desired , hearing us though not ad voluntatem yet ad utilitatem , that is , for our profit t●…gh not according to our will ; after the manner of wise and carefull parents , who will not give to their children what they ask but what is profitable ; and of good Physicians , who will not grant their patients what they desire but what is expedient . And therefore we are in this case to be disposed as Augustine directeth us ; Si quid contra quod oramus acciderit , patienter ferendo , & in omnibus gratias agendo , hoc potiùs oportuisse quod Dei non quod nostra voluntas habuit , minimè dubitare debemus , by patient bearing it , if any thing happeneth contrary to that which we have prayed for , and in all things giving thanks ; neither ought we to doubt but that it is better that should come to passe which God willeth then what we desired . And this is true not onely in temporall benefits , which it is good sometime to want , but also in spirituall which are not necessary to salvation . As for example ; A man being troubled with some infirmitie , which is as a prick in his flesh moving him to sinne , prayeth unto God to be delivered from it : but howsoeuer his prayer in desiring to be freed from evil is acceptable unto God , yet it may be he will not grant it , the deniall being more for his glory and our profit : for his glory , because his power is manifested in our weaknesse ; to make us work out our salvation with fear and trembling , to make us more circumspect of our wayes , knowing that we carry such an enemy about us , as if we stand not upon our guard will be ready to foil us . Example hereof in Paul , 2. Cor. 12. 7 , 8 , 9. And this ought to be our disposition when our requests do seem not to be granted . But if contrariwise the Lord hath heard our prayers and granted our requests , then are we , First , to be thankfull unto God for his goodnesse , Psal. 28. 6. and 66. 20. and 118. 21. Dan. 2. 23. Gen. 24. 26. John 11. 41. Secondly , our love of God must be increased and our faith confirmed with greater confidence to make our prayers unto him for the time to come , Psal. 116. 1 , 2. I love the Lord because he hath heard the voyce of my supplications : because he hath inclined his care unto me , therefore will I call upon him as long as I live . CHAP. XXXII . Distinctions of prayer in regard of the object . NOw this kind of invocation admitteth some distinctions in regard of the object : which is either Personall , or Reall . In regard of persons we pray either for our selves or concerning others ; howbeit when we pray for our selves we are also ordinarily to pray for others , as our Saviour hath taught us . The prayer which concerneth others is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intercession , and it is either for them , 1. Tim. 2. 1. or against them , Rom. 11. 2. The others for whom we are to pray , are either deceased or living . The deceased are either the elect , which are happie in heaven ; or the reprobate , damned in hell . For the elect in generall we do pray in the second petition of the Lords prayer , that the whole number of the elect being accomplished the Lord would hasten the second coming of Christ , for our and their full redemption , that both they and we may both in body and soul enjoy the felicitie of our blessed Saviour , and by him the fellowship of the whole Trinity to our complete and eternall happinesse . As touching the reprobate in hell ; we are not to pray for them , but rather against them : which we do in generall and by consequence in the same petition . In particular we are not to pray for any deceased : For either they be in heaven , and then our prayer is needlesse ; or in hell , and then it is bootlesse . For as touching the purgatorie-fire , it was but a smoke , and therefore vanished ; or at the most a devised fire , serving for the Popes kitchin , and the inriching of the Popish clergie . Furthermore , as he that prayeth in particular for the saints in heaven wrongeth them , as supposing that they need his prayer ; so he that prayeth for any of the reprobate in hell wrongeth himself ; for such a prayer being without warrant , and therefore not of faith , yea expressely against the Scriptures , which teach that out of hell there is no redemption , is turned into sin . For what warrant have we to love where we know that God doth hate , or to make intercession for them to whom the intercession of Christ doth not belong ? But we know not whether they be in heaven or in hell . But this we are to know , Whether they be in heaven or hell we are not in particular to pray for them . If we know not their estate , we are in charity to hope the best of those which die in the church ; for whom being in heaven we can by prayer procure no particular blessing . Concerning those that are alive ; We are commanded in the word of God to pray one for another , Jam. 5. 16. for all the Saints , Ephes. 6. 18. for the whole brotherhood of Christians , as our Saviour hath taught us , Our Father , Give us , &c. The which as it doth teach us our duty , so to them that do it it ministreth comfort . Frater , si pro te solo or as , solus or as pro te : si pro omnibus , omnes or ant pro te : Brother , if thou prayest for thy self alone , then thou alone prayest for thy self : if thou prayest for all , then all pray for thee . And not onely for the faithfull are we to pray , but for all men in generall , that is , for men of all sorts and conditions , those onely excepted who have sinned against the holy Ghost : for whom there remaineth no more sacrifice for sinne , but a fearfull expectation of judgement , and violent fire which shall consume the professed enemies of God , Hebr. 10. 27. For these we are not to pray , 1. John 5. 16. Of the rest there is a distinction to be made in respect both of their outward and inward estate . In regard of outward estate some are publick persons , some are private . We are to pray for all , but especially for the publick , and those which be in authority , 1. Tim. 2 1 , 2. And as private persons are to pray for the publick , so contrariwise the publick for the private , 1. Sam. 12. 23. In regard of the inward estate , some are faithfull , some are faithlesse . We are to pray for all , but especially for those which be of the houshold of faith , Psal. 122. 6. Ephes. 6. 18. Gal. 6. 10. The faithlesse are the enemies of God , and some of them the enemies of our Church and countrey , and some enemies to our selves ; and shall we pray for such ? Although now they be the enemies of God , yet hereafter they may become friends and be reconciled unto him : whereof our prayer may be a means : And therefore howsoever we are to pray against their wicked practices , we are to pray for their persons , that they of enemies may become friends ; of infidels , faithfull ; of hereticks and schismaticks , sound Christians ; of wicked and profane , religious and holy : for this is good and acceptable in the sight of God our Saviour , who willeth that all men should be saved and come unto the knowledge of the truth , 1. Timoth . 2. 4. Examples of them who have prayed for the wicked are very many in the word of God : As of Abraham , for the Sodomites , Gen. 18. Moses , for the rebellious Israelites , Exod. 32. yea , for Pharaoh and the Egyptians ; Samuel , for Saul ; the man of God , for Jeroboam , 1. Kings 13. But why seek I examples ? We have a commandment to pray for such as have sinned not unto death , and a promise to procure mercy for them , 1. John 5. 16. and a complaint of God when this is not performed , Ezek. 22. 30. Prayers made for the wicked are many times without fruit . If they be without fruit , though they be to them idle , yet not to thee : Thy prayer shall return into thine own bosome , Psal. 35. 13. according to that Mat. 10. 13. When ye come into an house , salute it , or wish peace unto it : if the house be worthy , let your peace come upon it ; but if it be not worthy , let your peace return to you . As for those that be our enemies ; Though the Schoolmen teach that we are not or at least need not specially to pray for them , yet our Saviour Christ hath commanded us to love our enemies , to blesse them that curse us , and to pray for them who despitefully use us and persecute us . So Jer. 29. 7. Rom. 12. 14. And this was practiced by our Saviour , Luke 13. 34. by Stephen , Acts 7. 60. To this kind of praying for others we are to referre Blessing : which is a speciall kind of prayer of the superiour for the inferiour , Heb. 7. 7. As of the Prince , 1. Kings 8. 55. of the Priest , Num. 6. 23 , 24. of the parents , Gen. 9. and 27. and 49. To which the Lord hath given great force , insomuch that the prolonging of the childrens life and dayes seemeth to be attributed to the parents in the fifth commandment , that they may prolong their dayes , &c. And therefore not without cause are children taught to crave the blessing of their parents ; the rather because as it is our duty to pray for others , so also to desire others to pray for us . Which hath been done not onely by the inferiour and weak in grace , as 1. Sam. 12. Jam. 5. 14. but also by the chief Saints of God , as by Paul in many places of his epistles , as Rom. 15. 30. Eph. 6. 19. But when we desire others to pray for us , we must adde our own prayers , and our indeavour , and our repentance , if sinne hath separated between God and us ; otherwise the prayers of others though never so godly will not avail us , Jer. 15. 1. Ezek. 14. 14. Prayer against others is Querimonia or , Imprecatio . Complaint , is intercession against others , laying forth the evil that they do or intend against us , Rom. 11. 2 , 3. 1. Kings 19. 14. Psal. 3. 1 , 2. and 22. 7 , 8 , 12. Is●…i . 37. 14. Acts 4. 29. Imprecation is ●…hat intercession against others whereby we do not onely declare their malum culpae , evil of sinne ; but desire their malum poenae , evil of punishment . And hereof are three degrees : The first , when we pray not against their persons but against their counsels and practices , that God would confound them and bring them to nought : So David prayed against Achitophel , 2. Sam. 15. 31. Secondly , when we pray the Lord to inflict some temporall affliction upon them that they may be humbled and brought to repentance , Psal. 83. 16. Fill their faces with shame , O Lord , that they may seek thy name . Job 34. 36. Optat Elihu ●…obum tamdiu afs●…igi donec justitiam Dei agnoscat , & à responsionibus blasphemis qualibus impii utuntur abstineat ▪ Elihu wisheth Job so long to be afflicted till he acknowledged Gods justice , and absteined from blasphemous answers , such as the wicked do use . Thirdly , when we pray for their utter destruction , Psal. 55. 15. But here it may be demanded whether these kinds of imprecations be lawfull and agreeable to charity , and whether also they be imitable . Of the first there is no question , seeing it is made not against their person but their sinne . Now it is profitable not onely for him that prayeth , but for the other also that is prayed against , that his sinne may be restrained , and his wicked practices prevented . Nor is there any great question to be made of the second , if it be made in hatred of the sinne and love of the person , that the sinne by the affliction may be mortified and the sinner saved . Concerning the third , we are to distinguish between such imprecations as are generally conceived against the wicked and obstinate enemies of God , and those which are particular . For of the first there is no question to be made , that they be warrantable and lawfull , as they are generally propounded without having a speciall eye to some particulars whom perhaps we maligne ; Judg. 5. 31. Psal. 31. 17. Deut. 27. 15 , &c. to the end of the chapter . 1. Cor. 16. 22. Anathema Maranatha . Again , those that are directed against particular men , sometimes they are , as Augustine saith , verba praedicentium , the words of those who foretell , rather then vota imprecantium , the wishes of them that imprecate ; as Gen. 9. 25. Psal. 109. 7 , 8. with Acts 1. 20. Jos. 6. 26. with 1. Kings 16. 34. And such are the words denounced by our Saviour to Chorazin and Bethsaida , Matth. 11. 21. against the Pharisees , Matth. 23. and Luke 11. 42 , &c. against Judas , Matth. 26. 24. As touching the rest of the curses which the holy men of God in the Scriptures have denounced against the wicked , wishing the ruine and destruction of their persons , we are to hold that howsoever they were warrantable in them , yet not imitable of us . They by the spirit of God were inlightened certainly to know & discern those against whom they make such imprecations to have been the desperate enemies of God appointed to destruction . Secondly , they were moved not with private hatred but with a pure zeal of Gods glory , to which the love of our neighbour must give place , desiring that God might be glorified in the confusion of his obstinate enemies . But as for us who neither have the like certainty of knowledge nor the like purity of zeal , our safest course is altogether to abstein from imprecations directed against the persons of men ; knowing that when curses do proceed from private hatred and malice , they are most horrible profanations of the name of God , whereby malicious men go about to make God the executioner of their malice : and therefore we are charged not to curse but to blesse , 1. Pet. 3. 9. even those that curse or persecute us , Rom. 12. 14. Matth. 5. 44. Cursed therefore are they which use cursing , Psal. 109. 17. especially if they curse any of the heirs of the promise , to whom God hath made this promise , Blessed be he that blesseth thee , and cursed be he that curseth thee , Gen. 12. 3. and 27. 29. CHAP. XXXIII . Of the reall object of prayer , or the things to be prayed for . THe object reall , or the thing which we do ask , is either undetermined and not particularly expressed , or else it is determined and expressed in particular . The former , when in generall or in indefinite terms we desire the Lord to heare us ; Psal. 4. 1. Heare me when I call ; have mercy upon me , and heare my prayer : Psal. 5. 1 , 2. and 28. 1 , 2. and 54. 2. and 55. 1 , 2. and 61. 1. and 86. 1. and 88. 2. and 102. 1 , 2. and 130. 1 , 2. and 141. 1 , 2. and 143. 1. The object determined is either the glory of God or our own good . The advancement of Gods glory is to be asked both absolutely and first . Absolutely , I say , without any condition or respect of our own good , which we must subordinate to the glory of God , and not the glory of God to it . If therefore the glory of God and our own good come in comparison or in question whether should give place , we ought to preferre the glory of God before our own salvation . Example , Exod. 32. 32. Rom. 9. 3. For the glory of God is the chief end , and our good is no otherwise to be desired then it is referred thereunto . But as we are to ask it absolutely so also first : First , both in order , as our Saviour hath taught us , this being the first petition of the Lords prayer ; and first in degree , that is , chiefly , because the end is alwayes better and more exc●…llent then those things which are referred to the end : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The things which we crave for our selves ( under which word I comprehend all men ) is either the bestowing , continuing and increasing of some good , or else deliverance or preservation from evil . In which regard prayer is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , precatio boni , prayer for good ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deprecatio mali , deprecation of evil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prayer is the desiring of good concerning holy things made unto God , saith Basil. Phil. 4. 6. 1. Tim. 2. 1. It was said before that the matter or object of our prayer must be good ; how then can prayer admit a distinction in respect of good and evil . The avoiding or taking away of evil is good : Amotio mali habet rationem boni , Removing of evil hath the reason of good : And , as the Oratour saith , Bellum est cavere malum , It is a good thing to shun evil . And hereupon the benefits of God are distinguished into positive , which are reall benefits ; and privative , which is deliverance or preservation from evil . The good things which we crave for our selves belong either to the obteining of a better life , or for the mainteining of this life : the former are commonly called spirituall blessings , and the latter temporall . The spirituall blessings ( I mean so many as are necessary to salvation ) we are to ask absolutely ; because such spirituall blessings are absolutely subordinated to Gods glory and mans salvation . And secondly , among those things which we crave for our selves they are first to be desired and sought , Matth. 6. 33. And that order our Saviour observeth in the Lords prayer , teaching us after the glory of God , in the next place to seek our own chiefest good . For by the kingdome of God we are to understand both the kingdome of glory and the kingdome of grace . The kingdome of glory cometh to us in our glorification , the kingdome of grace in our vocation , whereby we are brought out of the kingdome of Satan into Gods kingdome ; and secondly in our justification , whereby we are both indued with the priviledges of his kingdome , which are the righteousnesse of God imputed , peace and joy in the holy Ghost , Rom. 14. 17. and also intituled unto the kingdome of heaven . And by doing the will of God on earth as it is done in heaven , is meant the righteousnes of God so farre as it is by us to be performed , or the righteousnesse of sanctification , which is both the cognizance of all true subjects of the kingdome of grace , and the proper note of all the heirs of the kingdome of glory , Acts 26. 18. and 20. 32. As touching temporall benefits ; Some have denied that they are to be asked of God ; as the Marcionites and Manichees : others have doubted concerning the same ; as Chrysostome and Basil , as being unworthy either for us to seek and ask of God , or for him to give unto us . But our Saviour , when he biddeth us first seek the kingdome of God and his righteousnesse , implyeth that temporall things are to be sought also in a secondary respect : For , as Lyra saith , Primum relativè dicitur ad secundum . Cùm ergò dicit , Primò quaerendum , significavit quòd hoc posteriùs quaerendum non tempore sed dignitate ( id est , secundariâ quâdam ratione ) illud tanquam bonum nostrum , hoc tanquam necessarium nostrum ; necessarium autem propter illud bonum : FIRST is relatively spoken with reference to a latter : And therefore when he saith that we must seek it first , he implyeth that this is to be sought afterwards , not in respect of time but dignity ( that is , in a secondary respect ; ) that as our good , this as necessary . For whereas it may be objected , that temporall benefits are not quaerenda sed adjicienda quaesitis , not to be sought , but to be added to things sought ; I answer , That God hath promised to adde these things , but not to those that tempt God in neglect of prayer and other means , but to such as seek them in a secondary respect . Whereunto we may adde the practice of the godly ; Gen. 28. 20. 1. Kings 8. 33 , 35 , 37. Prov. 30. 8. and the precept of our Saviour Christ , teaching us to say , Give us this day our daily bread . It cannot be denied but that in asking temporall things many do erre , either asking them chiefly or absolutely ; but as we must ask and seek them in a secondary respect , so also conditionally , so farre forth as they stand with the glory of God and our own spirituall good . But these outward things are not to be cared for , and therefore not to be prayed for . Christ doth not forbid curam providentiae , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , curam solicitudinis & diffidentiae , the care of providence , but carking care and diffidence . Phil. 4. 6. Be nothing carefull , but in all things let your requests be manifested . And where they think these things unworthy the Lords gift , they must understand that his providence submitteth it self to the lowest creature ; and he giveth food to all even the basest creatures ▪ The mind in and by prayer is to be lifted up to God , and not to be depressed to things below : But when we pray for temporall things the mind is not elevated but depressed . When we so ask temporall things for themselves , resting in them as the end , our mind is depressed and our heart is set upon them , but not so when they are asked as means to further Gods glory and our own spirituall good . CHAP. XXXIV . Of Deprecation . NOw followeth Deprecation , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The evil which we do deprecari , that is , desire either to be delivered from , whether in whole , ut avertatur , that it may be averted , or in part , ut mitigetur , that it may be mitigated if it be upon us ; or to be kept and preserved therefrom if we be in any danger thereof , ut antevertatur , that it may be prevented , is either the evil of sinne or the evil of punishment . In the former we pray that our sinnes may be removed and taken away , that is , that we may be delivered either from the guilt of sinne , which is our justification ; or from the fault and corruption , which is our sanctification . In prayer for the forgivenesse of sinne these things specially are required : First , in the action it self , confession of sinnes . And of this Augustine speaketh excellently : Hortatur nos saepius Scriptura ad medicamenta fugere confessionis : Non quòd Deus indigeat confessione nostrâ , &c. The Scripture doth often exhort us to flee to the medicine of confession , not that God needeth our confession , unto whom all things are present which we think , speak and do ; but because we cannot otherwise be saved unlesse we confesse penitently that which we have done amisse negligently . He that accuseth himself in his sinnes , the devil hath not whereof to accuse him in the day of judgement . If at least confessing he do by repenting blot out what he hath done , and doth not again renew them , &c. Let the sinner whilest he liveth confesse the sinnes which he hath committed , because confession is fruitlesse in hell , neither doth repentance there profit to salvation . Behold , now is the day of salvation , now is the time acceptable to God ; now is the time of pardon to the penitent : but after death there will be a time of vengeance for those that neglect to confesse their sinnes . For all wicked men have bitter repentance in torments , but it doth not profit thē for pardon : but their conscience to●…tureth them for the increase of their pains which they suffer , &c. All hope of pardon consisteth in confession . So A●… fratres in Eremo , Serm. 30. O honto , ne tardes converti ad Deum , &c. O man , saith he , do not delay to turn unto God. Examine thy mind , search all the secrets of thy heart ; consider before thou comest to confession that thy heart hath sinned in coveting evil things , thine eye in beholding vanity , thy mouth in speaking falshood , thine eare in hearing lies , thy hand in perpetrating blows and murders , &c. Let therefore thine heart gri●…ve , thine eye weep , thy mouth pray without inter●…ssion , thine eare heare the word of God , thine han●… give alms , &c. thy feet come to Church , thy knees bow and labour , &c. And do not deferre it : For God hath prom●…sed pardon to the penitent , but he hath not promised life till to morrow to him that delayeth it . Thus much Augustine . Now this confession is both prositable and necessary . It hath the promise of forgivenesse : So to the hiding of our sinnes is pardon denied , 1. John 1. 8 , 9. If we deny our s●… , we deceive our selves , and there is no truth in us ; but we bewray our selves to be hypocrites : If we consesse our sinnes , he is faithfull and just to forgive our sinnes , and to cleanse us from all unrighteousnesse . Prov. 28. 13. He that hideth his sinnes shall not prosper ; but he that 〈◊〉 and forsaketh them shall have mercy . We see this verified in the example of David : For while he concealed his sinne , the hand of the Lord was heavy upon him to afflict him , Psal. 32. 3 , 4. but when he confessed and acknowledged his iniquity , the Lord forgave him his sinne , vers . 5. Assoon as David reproved by Nathan confessed his sinne , the Propher presently assureth him that his sinne was forgiven , 2. Sam. 12. Now this confession is to be made of unknown sinnes generally , Psal. 19. 13. of known sinnes particularly , together with the aggravating circumstances , Psal. 51. 4 , 5. and in both we are freely to acknowledge what we h●…ve deserved ●…or the same , Ezra 9. 6 , 7. Dan. 9. 4 , 5. that judging our selves we may not be judged of the Lord , 1. Cor. 11. 31. and that the Lord when he judgeth may be justified , Psal. 51. 4. To which purpose we are to abhorre our selves in dust and ashes , Job 42. 6. and to behave our selves before the Lord as Benhadad and ●…is followers before Ahab the King of Israel , 1. Kings 20. 31. And that this confession may be made accordingly , we are in our preparation both to try and examine ourselves by the law of God , to find out our sinnes which we are seriously to confesse , Lam. 3. 40 , 41. and also labour that we may see and feel our miserie in respect of them , that labouring and being wearied under the burden of them , we may out of an humble and contrite soul poure out our supplications unto the Lord. The neglect whereof is reproved Jer. 8. 6. And that we may obtein forgivenesse we are also to come in charitie , being as desirous to forgive our brethren that have offended us as we desire to be forgiven of the Lord , Matth. 6 , 14 , 15. See Ecclus 28. 2 , 3. 1. Tim. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without wrath . And likewise we are to repent of those sinnes the pardon whereof we desire : For that is pretended in our asking forgivenesse , that is , both to be sorie for our sinne past , and to promise and purpose unfeignedly amendment for the time to come . And both these duties of charity and repentance are likewise to be practiced in our lives after we have craved forgivenesse at the hands of God. For as touching the dutie of charity in forgiving others ; If after we have desired forgivenesse , and in our conceit have obteined pardon , if we deal unmercifully with our brother , whom we will not forgive , it will be an evidence against us that our sinnes indeed were not pardoned , Matth. 18. 23 , to 35. And for the other duty of repentance ; A man cannot have assurance of the forgivenesse of his sinne which he doth continue in : For God doth not remit the sinnes which we our selves retein ; He that confesseth and forsaketh his sinne shall have mercy , Prov. 28. 13. And as we are to pray for the forgivenesse of sinne or taking away of the guilt , so we must also pray that we may be delivered from the corruptions and preserved against tentations alluring unto sinne for the time to come . And as we are to pray against corruptions and tentations , so must we in our lives strive and fight against our corruptions and resist tentations , avoyding also occasions of evil ; otherwise how can we ask that of the Lord which we our selves will not yield unto in our practice . So much of prayer against malum culpae , the evil of sinne . There is also prayer against malum poenae , the evil of punishment , both spirituall and temporall and also eternall . The spirituall is , when God doth punish sinne with sinne , blinding the eyes of men , and hardening their hearts , and giving them over to a reprobate sense . The temporall , when God doth either for chastisement , or triall , or punishment , afflict men with the afflictions and calamities of this life : against which sort this kind of deprecation is most usuall . Psalmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nè perdas ; Psal. 57 , 58 , 59 , 75. But in this kind of prayer especially we must wholly submit and resigne our selves unto the good will and pleasure of God , who knoweth what is good for us better then our selves ; with p●…tience and comfort to bear what it shall please God to lay upon us , after the example of David , 2. Sam. 15. 26. and of our Saviour , Matth. 26. 39 , 42. For herein especially that is verified Rom. 8. that we know not what to ask . For to be afflicted is not simply evil , but contrariwise worketh for the good of them that are afflicted , Rom. 8. 28. Insomuch that David professeth that it had been good for him that he had been afflicted , Psal. 119. 71. and Jeremy , Lam. 3. 27. yea , David pronounceth the man blessed whom the Lord doth chastise and nurture in his law , Psal. 94. 12. Deprecation of calamities is often joyned with Lamentations particularly bewayling their state , and Expostulations . Example of the former in the Lamentations of Jeremie . Expostulations are vehement interrogations of the afflicted expressed from their grief , whereby they expostulate with God concerning the greatnesse or continuance of their afflictions , Psal. 22. 1. But here we must take heed that our expostulation be a lively fruit of a strong faith , lest perhaps it do degenerate into open murmuring and repining against God : David , Psal. 22. 1. and our Saviour Christ being assured that the Lord is his God , and therefore calling him , My God , my God , expostulateth with him why , b●…ing h●…s God , he had forsaken him . So much of Petition or Prayer . CHAP. XXXV . Of Thanksgiving . THanksgiving is that invocation whereby we do render due thanks and prayse unto God for his benefits . As touching the name ; This duty is by divers names expressed in the Scriptures , Psal. 100. 4. Isai. 12. Psal. 145. 2. As , To prayse God , Gen. 29. 35. To blesse him , Psal. 103. 1 , 2. and 104. 1. 1. Chron. 29. 13. Jam. 3. 9. To confesse unto him , Matth. 11. 25. H●…b . 13. 15. To give him thanks , Psal. 105. 1. 1. Chron. 16. 8. 1. Thess. 5. 8. Rom. 1. 21. Eph. 5. 20. To magnifie the Lord , Luke 1. 46. Act. 10. 46. and 19. 17. To extoll him , Psal. 145. 1. To exalt his name , Psal. 34. 3. To glorifie him , Matth. 9. 8. and 15. 31. Luke 2. 20. To make his name glorious , Psal. 66. 1 , 2. To offer ( viz. a voluntary oblation ) ●…hanksgiving and prayse , Psal. 50. 14 , 23. To offer the sacrifice of prayse unto God , that is , the fruit of our lips confessing to his name , Heb. 13. 15. as Hosea speaketh chap. 14. 2. To render the calves of our lips ; To sacrifice unto God with the voice of thanksgiving , Jon. 2. 9. Psal. 116. 17. To sacrifice the sacrifice of thanksgiving . The duties required in thanksgiving are either common to it with prayer , or proper and peculiar unto it . For when I say that thanksgiving is a kind of invocation , you are to understand that all those things which were spoken of in the generall treatise are particularly to be applied to thanksgiving . The which I will the rather do , because commonly those things are delivered not as generall points but as particular to prayer . Thanksgiving therefore as well as prayer , is a religious speech of the faithfull unto God in the name of Christ , made according to the will of God by the help of the holy Ghost , concerning good things apperteining to Gods glory and our own good . I call it a religious speech , because it is a principall part of that religious worship which we ow unto God : whereby it is also distinguished from the civill thanksgiving to men , and is therefore religiously to be performed . In the rest of the definition I noted six things which are essentiall to all invocation , and without which it cannot be acceptable unto God : First , That the party which doth invocate must be faithfull : for God heareth not sinners : And thanksgiving being a sacrifice , the holy Ghost telleth us that the sacrifice of the wicked is abomination to the Lord , Prov. 15. 8. The proper subject of Gods prayse is the Church : Eph. 3. 21. To him be prayse in the Church . Psal. 65. 1. Praise waiteth for God in Sion . The Lord , Psal. 50. 14 , 15. exhorteth his saints and his peculiar people to offer unto him thanksgiving , and to call upon him in the day of trouble : But v. 16. unto the wicked saith God , What hast thou to do to declare my statutes , and to take my covenant into thy mouth , seeing thou hatest to be reformed , and castest my wor●…s behind thee ? Sacrifices are to be offered by none but priests ; and all the faithfull and they onely are a royall priest●…ood , to offer up spirituall sacrifice acceptable to God by Jesus Christ , 1. Pet. 2. 5 , 9. Revel . 1. 6. This duty is necessarily required of all , and cannot without sinne be omitted by any ; but cannot be acceptably performed but by the faithfull . And therefore the faithfull are in a speciall manner exhorted to this duty , Psal. 30. 4 , and 145. 10. and 149. 5 , 6. And this sheweth the necessity of faith in Christ and repentance towards God. Again , those which give thanks must be joyfull and rejoyce in the Lord ; but the wicked cannot rejoyce in the Lord ; neither ought they whilest they continue in their sinnes to be joyfull : yea , our Saviour denounceth a wo to such laughers , Luke 6. The faithfull therefore alone are exhorted , as to rejoyce alwayes , so in all things to give thanks , 1. Thess. 5. 16 , 18. Psal. 132. 9 , 16. and 149. 2 , 3 , 5 , 6. and 33. 1. Rejoyce in the Lord , O ye righteous ; for prayse is comely for the upright . Secondly , as prayer so also thanksgiving is to be offered unto God alone as the authour and principall giver of all good things , Jam. 1. 17. Psal. 50. 14. Col. 3. 17. Ephes. 5. 20. We may and ought to be thankfull unto men as unto the instruments of God ; as Rom. 16. 4. And to be unthankfull is a great fault ; 2. Tim. 3. 2. But if neglecting God we give thanks unto men as the authours , we commit sacrilegious idolatry in robbing God of his honour and giving it unto men . In this sense prayse and thanksgiving is a sacrifice which must be offered to the Lord alone ; and in this sense his name alone is to be exalted , Psal. 148. 13. and therefore they which so give thanks to men , or rest in the means , they sacrifice unto them and make them their God ; they sacrifice to their net and burn incense to their drag , Hab. 1. 16. Eph. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto God and the Father . Thirdly , Thanksgiving as well as Prayer is to be offered unto God in the name of Christ , Ephes. 8. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Christ Jesus , Ephes. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through Christ Jesus , Rom. 1. 8. & 7. 25. Col. 3. 17. Heb. 13. 15. For we are an holy priesthood , to offer up spirituall sacrifice acceptable to God by Jesus Christ , 1. Pet. 2. 5. Revel . 8. 3. Fourthly , for the manner ; There is required in the soul , 1. in generall , that our thanksgiving be a speech of the soul and not of the lips alone . David therefore in some places stirreth up his soul to prayse God , Psal. 103. 1 , 2. and 104. 1. And elsewhere he professeth that he would prayse God with his whole heart , Psal. 9. 1. and 86. 12. and 111. 1. that is , with an upright heart , Psal. 119. 7. To which purpose Paul also exhorteth us to sing in our hearts unto God , Ephes. 5. 19. Col. 3. 16. To little purpose serveth the outward melody of the voyce , unlesse there be a concent thereof with the heart : We must therefore be carefull to sing Davids Psalmes with Davids affections ; but we may not sing or praise God either with feigned lips or with wandring thoughts . 2. In the mind there is required , first , Understanding ; Psal. 47. 7. Col. 3. 16. and secondly , F●…ith , whereby we are to be perswaded that this our service and sacrifice of praise is acceptable unto God in Christ ; without which our thanksgiving cannot be as it ought , chearfull : unlesse we be perswaded by faith of Gods goodnesse towards us how can we be thankfull to him ? 3. In our heart it is required that our praise or thanksgiving be humble , reverent , and hearty : Humble ; that we may ascribe the whole praise unto God , unto whom alone it is due , and assume no part thereof unto our selves ; Psal. 115. 1. Reverent ; for without reverence we cannot give unto the Lord the praise that is due unto his name , Psal. 29. 2. nor ascribe unto him eternall kingdome , power and glory . We must in our thanksgiving rejoyce in God , but we must rejoyce in reverence , Psal. 2. 11. and 95. 2 , 6. performing therein a religious service and worship to God. Hearty , with all our heart ; and that in particular with thankfulnesse and chearfulnesse , without which our thanks will be either cold or counterfeit . See Psal. 68. 26. And as for bodily duties : The voyce in more speciall manner is required in thanksgiving . Therefore our tongue is called our glory , because by it we are to glorifie God. We are not by silence to smother Gods prayse ; but as we are inwardly thankfull so must we testifie our inward thankfulnesse by our outward thanksgiving . And in this kind of Invocation especially is singing warranted and commended unto us in the Scriptures , not onely of the Old Testament but also of the New , Jam. 5. 13. Ephes. 5. 19. Col. 3. 16. Matth. 26. 30. Acts 16. 25. Fifthly , this invocation also is to be performed by the help of the holy Ghost . For naturally we are tongue-tied in Gods prayses : but it is the spirit of God that doth open our lips that our mouth may shew forth his prayse , Psal. 51. 15. It is the spirit of grace which maketh us to sing with grace in our hearts . Sixthly and lastly , our thanksgiving must be for good and lawfull things : otherwise we go about to make God the authour of evil . CHAP. XXXVI . Speciall duties required in thanksgiving . THe duties specially required in Thanksgiving do concern either the manner how , or the time when , or the object for which we are to give thanks . For the manner , there are duties required both in the action it self and out of it , that is , before and after . In the action there are duties required both inward and outward . The inward are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thankfulnesse ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chearfulnesse . The former is required Col. 3. 16. that we should sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with grace in our hearts . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gratia do signifie both the benefit and the thanks ; as when we say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gratia gratiam parit , A good turn begetteth thanks : And in this sense the word grace is used for Thanksgiving at meals . The grace therefore that is required in the soul is Thankfulnesse . For outward thanksgiving without inward thankfulnesse is counterfeit and hypocriticall . There is no doubt but that habendae sunt gratiae quas agimus , we must have thankfulnesse when we give thanks . And as prayer is the expressing of our desire , so thanksgiving is the testifying of our thankfulnesse . And therefore as they play the hypocrites which pray for that which they do not desire , so likewise they which give thanks for that for which they are not thankfull , either because they have it not , or do not think themselves beholding to God for it , Luke 18. And as in prayer the Lord especially regardeth the desire of the heart ; so in thanksgiving , the thankfulnesse of the soul. Now unto this thankfulnesse there is required grata recordatio , mindfulnesse , in the soul ; agnitio , acknowledgement , in the soul ; affectio , affection , in the heart . For first , if we be not mindfull of Gods benefits , non habemus gratias , we bear them not in mind , we are not thankfull . And therefore we are often stirred up to remember Gods benefits , and straitly charged that we do not forget them : for to forget them is to be unthankfull . See Deut. 6. 10 , 11 , 12. and 8. 11 , 14 , 17 , 18. and 32. 15 , 18. Psal. 103. 2. and 116. 21. And this remembrance it must be effectuall , moving us to be thankfull both in heart , word , and deed , Psal. 78. 7. Deut. 8. 11. The second is a gratefull acknowledgement beneficii Divini , of Gods goodnesse ; and officii nostri , of ou beholdingnesse . To the gratefull acknowledg●…ent of Gods benefit is required , first a faithfull gnizing of the authour or benefactour , and a rig●… prizing of the benefit . For if we would be tr●… thankfull unto God , we must acknowledge , w●…t good thing soever we have , whether spiri●…all or temporall ▪ by what means soever , that God i●…●…he authour and giver thereof , Jam. 1. 17. But in●…delity in not acknowledging God to be the giver , ●…ut either resting in the secondary causes , which are but the instruments of God , or ascribing the good things we have either to our good fortune or to our own industry or worthinesse , maketh men unthankfull unto God. For faithlesse men , as when they desire any good thing which they want do not seek unto God , so having obteined their desire they do not return praise unto him , but ascribe the good thing which they have either to blind fortune with profane Atheists , or to their idoles with idolaters and Papists , Hos. 2. 5 , 8. or else rest in secondary causes as the principall , and preferre the tool before the workman , Isai. 10. 15. or attribute it to their own means and industry , and so sacrifice to their net , Hab. 1. 16. or lastly to their own wisdome and worthinesse , as if they were gods to themselves , Deut. 8. 17 , 18. The second thing is a gratefull estimate and a right prizing of Gods benefits , as well when we have them as when we want them . But ungratefull men lightly esteem the benefits of God when they have them , which they greatly desire and highly prize when they want them . The which is most usuall in ordinary blessings : The benefits of ●…ealth , of peace , of liberty , the spirituall food of ●…ods word , &c. we make no reckoning of them wh●… we have them ; but carendo magis quàm fruendo , by ●…ting rather then enjoying them we learn rightl●… to prize them : and God many times bereaveth me●… of these benefits that by the want they may learn rig●…tly to value them , and to be thankfull unto him 〈◊〉 them . Our duty therefore is , not to extenua●… Gods blessings , but with thankfull acknowledge ment rather to amplifie them , in respect of the greatnesse of them , the excellency , the profit , the commodiousnesse , the necessity , the sufficiencie ; saying with the Psalmist , Psal. 16. 6. acknowledging also therein Gods wisdome , power , goodnesse , fatherly providence and bounty towards us ; being perswaded that he doth all things well , Mark 7. 37. and that by the gracious dispensation of his good providence he causeth all things to work for our good , Rom. 8. 28. They therefore are unthankfull who either extenuate or lightly esteem the benefits of God ( which , as I said , is usuall in ordinary blessings ) Num. 11. 6. or , which is worse , do take in ill part that which God hath done for their good , Deut. 1. 27. which is usuall in the fatherly chastisements and crosses which God layeth upon us for our profit , Heb. 12. 10. But who is wise and will observe these things , even he shall understand the loving kindnesse of the Lord , Psal. 107. 43. And as we are thankfully to acknowledge Gods goodnesse towards us , so also we are humbly to acknowledge our own beholdingnesse . Which we shall the better do if to the acknowledgement of Gods goodnesse we shall adde the consideration of our own nullity in our selves and our own unworthi●…esse . For first , if we consider that we came naked into the world in respect of temporall blessings , and void of all spirituall goodnesse , we will acknowledge that what good thing soever we have we are beholding unto the Lord for it : Job 1. Naked we came into the world , and naked we shall go out of it : for what have we that we have not received ? 1. Cor. 4. 7. and that by the grace of God we are that we are , 1. Cor. 15. 10. But secondly , if we adde thereto the consideration of our unworthinesse by reason of our sinnes , by which we have deserved the plagues of God in this life and eternall damnation in the life to come , we shall be thankfull to God in all estates , acknowledging that he hath not dealt with us after our sinnes , nor rewarded us according to our iniquities , Psal. 103. 10. In time of distresse we shall acknowledge his great bounty that we are not consumed , Lam. 3. 22. and so be thankfull for his privative blessings . And for the positive , if we have any ( as we never are without some , more or lesse ) we will acknowledge with Jacob , Gen. 32. 10. that we are lesse then the least of his mercies . But if in stead of heaping his judgements upon us which we have deserved , he multiply his blessings which we have not deserved in the least degree , how are we then to acknowledge our own unworthinesse with David , 1. Chron. 17. 16. and 29. 14 , 15. ? True humility therefore is the mother of thankfulnesse : But pride contrariwise maketh men unthankfull , perswading themselves either that they have not so much as they are worthy of , and so are discontented that they have no more ; or that whatsoever they have is to be ascribed to their own worthinesse , wisdome or strength , Deut. 8. 17. Isai. 10. 13. which is to make themselves Gods ; Ezek. 28. 4 , 5 , 6. D●…n . 4. 30. Now this acknowledgement of Gods goodnesse and our beholdingnesse , if it be effectuall as it ought to be , will work upon the heart that it shall be gratefully affected with the sense of Gods goodnesse and bounty towards us , causing us to love God and rejoyce in him , and to be obsequious towards God in all duties of thankfulnesse . For upon this sense and acknowledgement of Gods goodnesse towards us wherewith we are affected , followeth alacrity and chearfulnesse , which is the second inward duty required in thanksgiving . For as the Lord loveth a chearfull giver , so a chearfull thanksgiver : and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thanks , cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is , to rejoyce , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with joy , Phil. 1. 4. Jam. 5. 13. If any man be merry , let him sing Psalmes . The holy Ghost in many places hath joyned them together ; as Psal. 9. 2. and 33. 1. and 81. 1. and 92. 1 , 4. and 100. 1 , 2 , 4. and therefore they ought not to be severed by us . It is the duty of the faithfull , who have tasted how good and gracious the Lord is , to rejoyce in the Lord : Psal. 104. 34. and 149. 5. and 32. 11. and 33. 1. Phil. 4. 4. especially when we prayse him and give him thanks . For when men are dull , neither affected with any sense of Gods goodnesse nor with chearfulnesse , their thanks are not hearty but cold and counterfeit . So much of the inward duties . CHAP. XXXVII . Of the outward expressing inward thankfulnesse by praysing God. THe outward duty is , to expresse our inward thankfulnesse and chearfulnesse : Our thankfulnesse , by celebrating and praysing the name of God , extolling his goodnesse , recounting his mercies , and exciting others to prayse God : Our chearfulnesse , jubilando , by making a joyfull noyse , and singing unto God ; Psal. 100. 1. and 81. 1. Jam. 5. 13. Now because naturally we are backward in the performance of this duty , insomuch that scarce one of ten can be found to return prayse and thanks unto God , as appeareth in the story of the ten lepers , Luke 17. 17. I will therefore use some arguments to move us thereunto . And first that threefold argument Psal. 147. 1. Praise ye the Lord : for it is good to sing prayses to our God : for it is pleasant , and prayse is comely . I. It is good : For it is the will of God in Christ Jesus concerning us , 1. Thess. 5. 18. It is the commandment of God in many places ; Psal. 50. 14. And the same is testified Psal. 92. 1 , 2. II. It is pleasant : Psal. 135. 3. For it is an exercise wherein not onely the faithfull on earth do especially rejoyce , but also the Saints and Angels in heaven , who enjoy perpetuall joy and happinesse , rejoycing and reposing therein a part of their happinesse . III. It is decent or com●…ly : 1. in respect of God , to whom all glory and praise is due , and it is therefore just to give unto him the glory and praise which is due unto his name , Psal. 92. 2. in respect both of his attributes and works : Praise the Lord : for he is good ; for his mercy endureth for ev●…r , Psal. 136. 1 , 2 , &c. Secondly , in respect of the faithfull ; Psal. 33. 1. For what can more become those who by Christs benefit are become priests to offer spirituall sacrifices unto God , then to sacrifice praise unto him ? 1. Pet. 2. 5. Revel . 1. 5. By him therefore let us offer continually the sacrifice of praise to God , that is , the fruit of our lips , confessing to his name , Heb. 13. 15. To these we may adde another ternion of arguments , That praise and thanksgiving is an exercise it self most Excellent , to God most Honourable , to us most Necessary . 1. The excellency of it may appear by comparing it , first to the sacrifices of the Law : For the sacrifice of praise , the calves of our lips , is farre preferred before the sacrifices of goats and bulls , Psal. 50. 14. secondly , with Prayer : for as it is a more blessed thing to give then to receive , Acts 20. 35. so a more excellent thing to give thanks then to beg and crave . Again , what more excellent thing can be done on earth then that which is the exercise of the Saints and Angels in heaven ? and therefore to praise God is not onely an excellent but also a blessed exercise ; wherein the faithfull have reposed happinesse , Psal. 84. 4. Blessed are they that dwell in thine house : they will be still praysing thee . 2. Praise is Honourable to God ; Psal. 50. 23. He that sacrificeth praise he honoureth me . God so highly esteemeth his praises proceeding from us , as if thereby something were added to his glory , to which being infinite nothing can be added . Therefore the praysing of God in the Scriptures is called bl ssing . Psal. 103. 1. the magnifying of God , Luke 1. 46. and the glorifying of his name , Matth. 9. 6. the making of his praise glorious , Psal. 66. 2. or , as some reade , appone gloriam nomini ejus , appoint glory to his name , not that our praises indeed do make him great or glorious , or adde to the glory of his name , for his name is exalted above all praise , Nehem. 9. 5. but that to incourage us to this duty he is pleased so to term the setting forth of his praise , and the declaring or celebrating of his glory . 3. It is Necessary , 1. Necessit●…te praecepti , by necessity of precept , Psal. 50. 14. 1. Thess. 5. 18. the which imposeth necessitatem officii , the necessity of duty , and the rather because we are priests ordained to offer spirituall sacrifices , 1. Pet. 2. 5. Revel . 1. 3. Heb. 13. 15. because in our daily prayers we desire that we may glorifie his name , and therefore in our lives are to endeavour it . We desire also that his will may be done ; but this is the will of God , 1. Thess. 5. 18. Would we , as we pray , do the will of God as it is done in heaven ? then must we be frequent in sounding forth his praise : for this is the exercise of the Saints and Angels in heaven . II. Necessitate medii , by necessity of the means ; as a necessary means , in respect both of our good and Gods glory . 1. Of our good , for new blessings : because it is the condition upon which the Lord promiseth to heare and deliver us , Psal. 50. 15. And in this respect thanksgiving is also profitable , because God will honour them that honour him , 1. Sam. 2. 30. The readiest way to obtein new blessings , is to give thanks for the old : not that by giving thanks we deserve better and greater blessings , as the Papists reach : for this i before confuted . 2. In respect of Gods glory , which is the sovereigne end of all . All creatures do set forth Gods glory , Psal. 19. 1. and 148. The dumbe creatures , as Basil saith , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , silent praysers & piercing preachers of Gods hidden works : but much more men , who set forth Gods praise not onely as the matter but as the instruments of his praise , Psal. 145. 10. Our speech was given us to glorifie God ; & therefore our tongue is our glory : So that they are worse then bruit creatures who are mute in Gods praises . Yea , such necessitie there is of praysing and glorifying of God , that if men should be silent God would make the stones to sound forth his praise III. Necessitate signi , by the necessitie of the signe . For it is necessary not onely that we should be thankfull unto God for his mercies , but also that we should expresse our thankfulnesse . And for as much as we cannot reserre or recompense Gods bounty , ( for our goodnesse will not reach to him , Psal. 16. 3. ) It remaineth therefore that we must agere gratias , that is , give thanks . For if we should enter into consultation with our selves , and deliberate what course we should take to testifie our thankfulnesse , our resolution must be the same with that of David , Psal. 1 16. 12 , 17. Seeing then this is the onely thing besides the glorifying of God by a godly conversation that we can do to expresse our thankfulnesse , we are very unthankfull if we be defective herein . CHAP. XXXVIII . Of the duties which ought to be performed before and after thanksgiving : and of the object and time . DUties to be performed out of the action both before and after . Before , Preparation : Psal. 108. 1. and 57. 7. Wherein , first , we are to stirre up our selves to the performance of this duty , Psal. 103. 1 , 2. and 104. 1. Secondly , we are to meditate of Gods undeserved bounty towards us , & our own unworthines . Thirdly , because of our selves we are unable , we are to crave the assistance of Gods Spirit , that he opening our lips we may shew forth his praise , Psal. 51. 17. After , we are to testifie our thankfulnesse , First , by referring the benefits and gifts received to the glory of God the giver , in the good of his Church . Secondly , in seeking to glorifie God who hath been so gracious unto us , by bringing forth the fruits of a godly life , John 15. 8. by shunning sinne , John 5. 14. and walking in new obedience . Thirdly , by honouring the Lord with our substance , Prov. 3. 9. and acknowledging him to be the chief Lord from whom we do hold all good things ; by giving unto him the tithes which are his , Levit. 27. Debentur Deo , &c. They are due unto God by vertue of his universall dominion over all , and by him assigned before the Law to the first-born which were his Priests , as to Melchisedec ; under the Law , to the Leviticall priests ; under the Gospel , to the ministers & preachers thereof , 1. Cor. 9. 13 , 14. In which respect he is the portion of Priests . Neither are they due to the ceremoniall law onely : For the tribe of Levi , unto which the ceremoniall law doth tie them , in Abraham paid tithes to Melchisedec . Unthankfull therefore are they to God , who is the portion of the Priests , who deny to give to God his part . The Apostle seemeth to call it a mocking of God , Gal. 6. the Prophet Malachi , chap. 3. a spoyling of God , that is , sacriledge . Now it remaineth that we should speak of the object and the time . 1. Thess. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In all things give thanks , &c. Ephes. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , giving thanks alwayes for all things . The object , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all things , Ephes. 5. 20. that is to say , for all good things . For as we are to pray unto God onely for good things , Matth. 7. 11. so are we to praise him for good things onely : Otherwise we shall by our praying and praysing go about to make God the authour of evil . And it is manifest that officium gratias agendi , the duty of giving thanks doth presuppose beneficium , a benefit for which we are to give thanks . It is true indeed that all things as they proceed from God are good , and are by him ordered and directed to his glory and the good of his chosen : and therefore in all things he is to be praysed . God is to be praysed for his attributes and for his works absolutely considered : but we are to give him thanks because he is good unto us who are his Church , and causeth all things to work for our good . We are therefore upon all occasions to give thanks unto God for his benefits either bestowed or promised , either common or private , either old or new , spirituall or temporal , either positive or privative : positive , when he bestoweth a real blessing or good thing upon us ; privative , when he preserveth or delivereth us from any evil or danger whereunto either our own sinhath made us subject , or the malice of ourenemies whether spirituall or corporall doth expose us . The time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every opportune time , 1. Thess. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , continually . But against this divers things may be objected . 1. If we must give thanks alwayes then we must do nothing else . Negative commandments do bind semper & ad semper , alwayes and at all times : but the affirmative , though they bind us alwayes , yet they do not bind us to perform them alwayes . That which is forbidden is never to be done : that which is commanded is to be done , not alwayes but when occasion is offered ( as every duty hath his time ) and when there is a concurrence of circumstances requisite . The perpetuity therfore that is required in performing duties injoyned in affirmative commandments is to be understood of the whole course of our lives , and not of every moment of time : that is , We are alwayes bound whilest we live to perform the duties at all times when just occasion is offered ; which being many and divers must have their divers seasons ; neither can they all be done at once . Negative commandments are to be obeyed all at once , but affirmative in their du●… seasons as just occasion is offered . In this sense David saith Psal. 46. 2. While I live I will prayse the Lord : I will sing prayses to my God while I have any being . Psal. 104. 33. and 145. 1 , 2. I will extoll thee , my God , O King , and I will blesse thy name for ever and ever ; that is , for ever whilest I live or have a being I will be ready upon all occasions both ordinarily and extraordinarily to prayse thee . For the distinction of invocation , that it is stata , stinted , or vaga , unstinted , is to be applied to this kind : We must both set our selves certain times wherein to call upon God , praying unto him and praysing him , after the example of Daniel , chap. 6. 10. and also extraordinarily be ready upon all occasions to return thanks and prayse unto God , acknowledging with David that when God bestoweth any new blessing upon us , he hath put a new song of thanksgiving into our mouthes , and think no time wherein God doth blesse unseasonable to give him thanks . And for as much as Gods mercies are renewed upon us every morning , Lam. 3. 23. and multiplyed upon us every day , Psal. 68. 19. and every night , therefore we are with David to prayse him every night and every day , Psal. 92. 2. and 145. 2. yea , seven times a day , Psal. 119. 164. Neither must we think midnight it selfe unseasonable for this purpose ; Psal. 119. 62. Acts 16. 25. Every morning we are to prayse God for his blessing upon us that night , and every night we are to prayse him for his blessing upon us that day : Every meal is to begin with prayses and be concluded with thanksgiving : every attempt and businesse of importance is to begin with prayer and be ended with thanks , Col. 3. 17. Thanks is to be given with joy ; but we are many times in distresse , and consequently in grief . The Apostle as he exhorteth us to give thanks alwayes , 1. Thess. 5. 18. so also to rejoyce alwayes , v. 16. But you must understand this as spoken to the faithfull , who rejoyce in God , being perswaded of his love towards them . For those who have not tasted how good the Lord is , nor are perswaded of Gods love towards them , they have no peace , and much lesse joy . Paulus non omnes ad hoc juge gaudium , sed tantum sui similes invitare videtur , Paul doth not seem to invite all to continuall joy , but onely those who are like himself . But the faithfull , who are at peace with God , have also joy in the holy Ghost : whereby they do rejoyce in God in all estates , not onely in time of peace & prosperity , but also in time of adversity , Rom. 5. 3. Yea the greatest afflictions of this life are to be born of the godly , not onely meekly and patiently , but also comfortably and thankfuly . For 1. as God in all his judgements remembreth mercy , so must our faith apprehend his mercy as well as our sense apprehendeth his judgements . And therefore we ought to say with Job , chap. 13. 15. Though he kill me yet will I trust in him . 2. Because the faithfull have this priviledge , that as nothing can hurt them , Isai. 54. 17. so all things , even their afflictions , do work together for their good , Rom. 8. 28. 3. Because God afflicteth them for their good , whether by triall or chastisement . 4. Because with the outward affliction he vouchsafeth inward comfort , 2. Cor. 1. 5. 1. Sam. 30. 6. Acts 16. 25. Psal. 94. 19. 5. Because the afflictions of the faithfull , though for sinne , are under their desert ; and in them the anger of God is carried not against their persons but against their sinne . 6. Because of those other favours of God which in their afflictions they do enjoy . Desinentes contristari propter ea quae non habemus , de rebus praesentibus gratias agere debemus , Ceasing to grieve for those things we have not , we are to give thanks for things which we presently have . 7. Because though positive blessings are wanting , yet there are alwayes innumerable privative blessings for which we are to give thanks . Consider the evils we have deserved , and the dangers whereunto we are exposed : Consider that by our sinnes we have deserved all the plagues denounced in the law , Deut. 28. 15. not onely in this life but also in the world to come . Whilest therefore our condition is better then those in hell , we have cause to prayse God , who hath not dealt with us after our sin●…es , nor rewarded us after our iniquities , Psal. 103. 10. Lam. 3. 22. Now if they are bound to prayse God that are not consumed , how much more have we cause to prayse God , whom he hath not onely not consumed , but hath heaped and multiplied his mercies upon us both privative and positive ? And as at all times we are to prayse God , so in solemn festivalls ordained to that end , such as was that of Purim , Esth. 9. and ours of the Fifth of November , for our marvellous deliverance from that horrible conspiracy of the Papists by the gunpouder-treason . FINIS . A GODLY AND FRUITFULL EXPOSITION OF THE LORDS PRAYER ; Shewing the meaning of the words , and the duties required in the severall Petitions , both in respect of prayer it self , and also in respect of our lives . PHIL. 4. 6. Be carefull for nothing , but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. ¶ Printed by Roger Daniel , Printer to the Universitie of Cambridge . Ann. Dom. MDCXL . MATTH . 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LUKE 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO call upon the name of God by hearty and effectuall prayer , is a duty in it self most excellent , to God most glorious , to our selves most profitable and necessary : But such is the blindnesse and ignorance of our minds , the dulnesse and hardnesse of our hearts , that we know not either how to pray or what to ask : Like to Zebedee's children , Matth. 22. 20. We ask we know not what : and as Paul speaketh , Rom. 8. 26. We know not what to pray as we ought . Wherefore our Saviour Christ in abundant mercy towards us , that he might relieve our wants in this behalf , hath set down a prescript form of prayer whereby we are to frame ours , commanding us when we do pray to pray thus . In which words as he forbiddeth us not to use this prayer , so he doth not alwayes bind us to use the same words . For here two extremities are to be avoided : the first of the Brownists , who think it unlawfull to use the prescript form of these words ; the second of the Papists , who superstitiously insist in the very words and syllables themselves . As touching the first ; Our Saviour commandeth us thus to pray ; and more plainly , Luke 11. 2. When ye pray , say , Our Father , &c. Therefore unlesse it be unlawfull to obey the expresse commandment of our Saviour Christ , it is lawfull to use these words . Secondly , the book of Psalmes doth prove that we may have set forms of prayers . Psal. 86. is a form of prayer to be used in affliction . The 92 is Psalmus in diem Sabbati , A Psalme for the Sabbath . The 102 Oratio pro paupere , A Psalme for a poore man. The 136 A solemn form of thanksgiving . 2. Chron. 7. 6. and 20. 21. For the second , when Christ commandeth to pray thus , he doth not tie us to the words but to the things . We must pray for such things as herein summarily are conteined , with such affections as are herein prescribed . For we must understand that our Saviour Christ propoundeth this prayer as a brief summe of all those things which we are to ask . For as the Creed is summa credendorum , the summe of things to be believed ; the Decalogue , summa agendorum , the summe of things to be done : so the Lords Prayer is summa petendorum , the summe of things to be desired . But as all things particularly to be believed are not particularly expressed in the Creed ; nor all things to be done , in the Decalog●… : so neither are all things particularized in the Lords prayer for which we are to ask : And therefore it is lawfull , nay expedient and necessary , often to descend into the particulars themselves . For the proving whereof we have so many arguments as there are prayers of the godly recorded in the word : For though all of them may be referred to this prayer or some part thereof , yet none of them are conceived in the same words . And moreover , Matthew and Luke in setting down this prayer are not curious in observing the same words : And therefore superstitious is the opinion and practice of the Church of Rome , who think that the bare repetition of these words in an unknown tongue , without understanding or faith , is ex opere operato meritorious : as though our Saviour Christ had prescribed these words to be used as a charm , &c. First , whereas our Saviour Christ propoundeth this form , we may be assured that it is a perfect pattern of prayer , that nothing ought to be asked which is not in it conteined . For in him are all the treasures of the wisdome and knowledge of God , Col. 2. 3. He knoweth what is acceptable unto God , what is needfull for us : therefore in this prayer is conteined whatsoever is either fit for God to grant or for us to ask . By this then as a pattern we are to form our prayers , and as by a rule we are to examine them . May the things which we desire be referred to these petitions ? then may we boldly ask them . Can they not be referred ? then do we not pray according to Gods will ; and therefore can have no assurance that we shall be heard . Secondly , whereas Christ teacheth his disciples to pray , herein he giveth an example to be imitated of Ministers ; sc. that as they teach other things , so also to pray . John Baptist , Luke 11. 1. taught his disciples to pray ; whereupon Christs disciples desire him in like manner to teach them . Wherein also they are to be an example to be imitated of all learners : As the Father in the family , or the Pastour in the Church , ought to teach ; so the child in the house , the hearer in the Church , ought to be desirous to learn how to pray . Thirdly , it sneweth that of our selves we know not how to pray . For if we should be left to our own affections and desires , we should ask many times those things which would tend to Gods dishonour and our own hurt : As appeareth by Socrates , who wanting this direction of our Saviour Christ , knew not what to ask , but groping in darknesse desired in generall terms , that those things which are good he would give them whether they asked them or no , and would deliver them from evil things although they should ask them : Plato in Alcib . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . O Jupiter King , give unto us good things whether we ask or ask them not ; but put away from us evil things though we pray for them . And therefore our Saviour Christ thought it necessary to teach us how to pray . Again , hence ariseth great comfort to Gods children : For whereas the word of God assureth us whatsoever we shall ask according to his will it shall be given us , 1. John 5. 14. we may assure our selves that we so pray when we follow Christs direction . Neither need we doubt but the Lord acknowledging the voice of his own Sonne ( as Cyprian saith ) our prayers shall be acceptable unto him . Lastly , seeing our Saviour Christ hath commanded us to pray and taught us how , we are unexcusable if we neglect this duty . One thing further is to be considered in the words as they are set down by Luke , When ye pray , say : Whether speech in prayer be alwayes necessary . There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either inward or outward speech : and prayer is either vocall or mentall : And the Lord heareth the cry of the heart , and our secret grones are not hid from him , Psal. 38. 10. Howbeit the voyce is to be used so oft as it may conveniently , both for the attention of the mind and intension of the affections , &c. NOw let us come to the Lords Prayer it self . In which is lively , though summarily , set down unto us the practice of that doctrine which heretofore we have learned concerning prayer . For as we have been taught that Prayer and Thanksgiving are to be joyned together : so here with the Petitions is joyned a Thanksgiving , wherein we are taught to ascribe unto the Lord eternall kingdome , power and glory ; which words almost David useth in his solemn thanksgiving , 1. Chron. 29. 11. Again , whereas we have been taught that unto prayer are required duties before we pray and also in prayer it self , both here are prescribed . Before we are to use preparation , wherein we are to meditate of such things as are fit to stirre up those graces in us which in prayer are to be expressed . In prayer two things are to be expressed ; an hungring and thirsting desire of grace , and the speciall assent of faith : For the stirring up of both which it is fit to meditate upon the fatherly love and almighty power of God , which our Saviour hath taught us to prefix before the prayer it self . In prayer two things especially are to be expressed : 1. An hungring and thirsting desire of the grace and blessing of God ; 2. A speciall assent of faith that our request shall be granted . Therefore the prayer it self is divided into Petitions and Conclusion : the desire being especially expressed in the Petitions ; the Conclusion conteining , 1. a confirmation , 2. a testification of our faith , in the word Amen . Of the Lords prayer therefore there be two parts : the Preface ; and the Prayer it self , consisting of Petitions and the Conclusion , conteining a Confirmation of our faith joyned with the praysing of God , and also a Testification both of our faith and the truth of our desire , in the word Amen . In expounding the Lords Prayer we will observe this order : First , we will expound the words , and shew the true meaning of thē ; & then we will inferre the uses of Doctrine , Confutation , Instruction in the duties of prayer and of our lives ; and lastly , of Reproof , whereby shall be detected the hypocrisie of worldly men , who using these words do not pray in truth . Whereas our Saviour doth not abruptly propound the Petitions , but prefixeth a solemn Preface , we are taught before we call upon God to use some preparation . The preface conteineth a description of God to whō we pray , taken 1. from his relation to us , that he is Our Father ; 2. from the place wherein his majesty doth especially appear , that he is in heaven : the former signifying especially his love ; the other , his power . Of which two if in our preparation we do duly meditate , our desire will be kindled and our faith confirmed , considering that he to whom we pray is both able and willing to grant our requests . Our Father . SOme do expound these words as though they were a rhetoricall proeme which we use to win Gods favour . But we use words in our prayer not that God but that we may be moved and affected . First we call him Father : whereof we are first to seek the meaning , and then the use . By the name of Father God alone is understood : For , as our Saviour saith Matth. 23. 9. we must call no man father , because we have but one Father who is in heaven . Joh. 8. 41. We have one Father , which is God : A good profession if it had bene uttered with a good conscience . Now God is said to be a Father two wayes : by Creation , and Adoption . By creation , as Isai. 64. 8. So Adam is said to be the sonne of God , Luke 3. 38. and the Angels , Job 1. By adoption in Christ , Fphes . 1. 5. So every believer is born of God , 1. John 5. 1. For to so many as believe in Christ God hath given this priviledge , to be the sonnes of God , John 1. 12. And in this sense is every faithfull man to call God Father . But here it may be demanded , Whether the whole Trinitie is called upon in the name of Father , or the first Person alone . The word Father is attributed unto God two wayes ; either essentially or personally . Essentially , when he is so called in respect of the creatures , 1. Cor. 8. 6. Personally , when it hath relation to the other Persons , the Sonne and the holy Ghost . In this place it hath relation to the creatures . So Deut. 32. 6. Isai. 63. 16. But howsoever the whole Trinity is our Father , & so to be worshipped of us , yet this speech is more peculiarly directed to the first Person , the fountain of the Godhead , who is the Father of Christ , Ephes. 3. 14. and in him our Father , John 20. 17. yet so as in worshipping him we joyntly worship the other two , who as they are all one in essence , coequall and coeternall , concurring also in all actions towards us , so they are altogether to be worshipped . O God , thou Father of Christ , and in him our Father , who givest the Spirit of thy Sonne , whereby we cry , Abba , Father , to thee we present our prayers in the name of thy Son , craving the help of the holy Ghost . The second Person is called our Father , Isai. 9. 6. & so may the holy Ghost , who doth regenerate us , Deut. 32. 6. and to either of them may our prayers be directed , Acts 7. 59. So that our prayer may be directed to any or to all the Persons , 2. Cor. 13. 13. or to two of them , 1. Thess. 3. 11. We are taught to whom to direct our prayers , namely , to God alone . For seeing our Saviour hath commanded us , when we pray , to say , Our Father , it is evident that we break the commandment if we direct our prayers to any to whom we may not say , Our Father , &c. Which title without blasphemy we cannot attribute to any but onely to the Lord , who is our heavenly Father : Jer. 31. 9. Sum Israeli Pater , I am a Father to Israel . Secondly , whereas by nature we are the children of wrath , and yet commanded to call upon God as our Father , we are taught in whose name we are to come unto God : Not in our own names or worthinesse , Dan. 9. 18. for then we shall find him a Judge rather then a Father ; but onely in the name and mediation of Christ , Eph. 3. 12. in whom he is our Father , and in whose name he hath promised to grant whatsoever we ask according to his will. It is well said of Calvine , Cùm Deum Patrem vocamus , Christi nomen praetendimus , When we call God Father , we pretend the name of Christ. 3. We are taught that the help of the holy Ghost is necessary in prayer . For how should we which were children of wrath dare to call God our Father , or be assured that we be his children ? By the holy Ghost , who is the spirit of adoption , & beareth witnesse to our spirits , that we are the sonnes of God , we cry in our hearts , Abba , Father , Rom. 2. 15 , 16. For if none can say that Jesus is the Lord but by the holy Ghost ; then much lesse can a man call upon God as his Father in Christ except he be endued by the holy Ghost . We must therefore , as the Apostle teacheth us , Ephes. 2. 18. call upon God the Father in the name of the Sonne by the assistance of the holy Ghost , so shall we , though unworthy and unable to call upon God , in Christ be accepted and by the holy Ghost be enabled to pray according to God. Here therefore first are they refuted who think they may lawfully direct their prayers either to Angels or Saints , to whom the name Father is opposed , Isai. 63. 16. or to their images , saying to a stock or stone , Our father , Jer. 2. 27. If God be our heavenly Father , who is more willing to give good things then any earthly parents , and also all-sufficient , why should we seek to any other , unlesse we can either accuse him of unkindnesse , or object want of power unto him ? Secondly , if God be our Father in Christ , then ought we with boldnesse to come unto the throne of grace through him , Ephes. 3. 12. Neither do we need any other mediation then of the Sonne , who is the onely Mediatour as of redemption so also of intercession , 1. Tim. 2. 5. contrary to the doctrine of the Papists , who teach men to use the mediation of Saints : Whereas our Saviour John 16. 26. having commanded us to pray in his name , addeth , I say not that I will intreat the Father for you : for the Father himself loveth you . Duties in Prayer . IF God be our Father , we must come 1. In reverence as unto our heavenly Father . 2. In dutifull , thankfull , and sonne-like affection , acknowledging his mercy of Adoption , who when we were by nature children of wrath adopted us to be his sonnes ; and if sonnes , then heirs . Behold , what love the Father hath shewed on us , that we should be called the sonnes of God. 3. In faith and assurance , not onely that we and our prayers are accepted in Christ , but that our prayers shall be granted unto us of our Father as may be most for his glory and our good . And that we may come in faith , let us consider , First , that without faith we are no sonnes of his , but children of wrath , Ephes. 2. 3 , 12. and if we believe we are the sonnes of God , John 1. 12. and of the houshold of faith . Secondly , that if God be our Father in Christ , he will grant us what good thing soever we ask . For 1. he is affected as a good Father towards his children : yea , his love towards us is so much greater then the love of earthly parents as his goodnesse and mercy is greater , Isai. 63. 16. Psal. 27. 10. Isai. 49. 15. Matth. 7. 11. Luke 11. 13. 2. In that he is our Father he hath given us the greatest gift that can be imagined , and therefore will not deny the lesfe . Pater quid negabit filiis , qui jam dedit quòd pater est ? What will the father deny to his sons , who hath vouchsafed already to be our Father ? For if he have so loved us that he gave his Son for us ( that in him we might be adopted his children ) how shall he not with him give us all good things ? Rom. 8. 32. 3. In that he hath vouchsafed us this great love to be our Father and that we should be his children , he hath also made us his heirs , & provided us an inheritance in heaven . For as he gave his Sonne in pretium , for a price , so he reserveth himself in praemium , for a reward . If therefore it be our Fathers pleasure to give us a kingdome , we need not fear but that he will grant us matters of lesse moment , Luke 12. 32. 4. In sonne-like submission we are to call upon God our Father , &c. Matth. 26. 39 , 42. And in this faith we are to rest in the will of our Father , submitting our selves thereto , knowing that he will dispose of us for the best . Duties in our lives . IF we call God our Father , we must behave our selves as dutifull and obedient children , 1. Pet. 1. 14. we must walk worthy our calling , Ephes. 4. 1. For seeing we have these promises , namely , that God will be a Father unto us , and that we shall be his sonnes and daughters , we ought to cleanse our selves from all filthinesse of the flesh and spirit , and grow up into all godlinesse in the fear of God , 2. Cor. 6. 18. and 7. 1. Deut. 32. 6. Nonne ipse Pater tuus , &c. Is not he thy Father that hath bought thee ? We must honour him , we must fear him , 1. Pet. 1. 17. Neither ought we to fear any thing so much as to displease him . We must love him , and Christ his Sonne , John 8. 42. and for his sake our neighbours , as the sonnes of God and members of Christ , and consequently as our brethren and fellow-members , 1. John 5. 1. We are to imitate our heavenly Father , Matth. 5. 45. Luke 6. 36. We must patiently and meekly bear afflictions as fatherly chastisements , Heb. 12. 6 , 7 , &c. Otherwise we shew our selves to be bastards rather then sonnes . We must trust in him , Psal. 27. 10. Isai. 63. 16. Here therefore is reproved the hypocrisie of those who using these words do not call upon God in their prayers with sonne-like reverence , faith , affection , submission , nor in their lives behave themselves as Gods children . For though we call upon God as our Father , and yet do not obey him , nor honour him , nor fear him , nor love him , nor follow him , nor submit our selves to his chastisements , nor trust in him , we shew our selves not to be the children of God , but rather of the devil . For our Saviour saith to the Jews affirming that God was their Father , His sonnes ye are whose works ye do , John 8. 39 , 48. And John also saith , 1. Epist. 3. 8 , 9 , 10. He that committeth sinne is of the devil : Whosoever is born of God sinneth not ; for his seed remaineth in him , &c. In this the children of God are known and the children of the devil . Whosoever doth not righteousnesse is not of God ; neither he that loveth not his brother . See Deut. 32. 5 , 6. Our . WHen as our Saviour teacheth us to say , Our Father , Give us , &c. he may seem to some to have prescribed a form of publick prayer onely . Otherwise why doth he not teach us to say , My Father , Give me , & c. ? But out of verse 6. it appeareth that he prescribeth this form as well for private as for publick prayer . Now he teacheth us to say , Our Father , Give us , &c. that we may learn it to be our duty to call upon God not onely for our selves but also for others . But for what others ? For all men , 1. Tim. 2. 1. ( For God is the Father of all by creation . ) but especially for the faithfull , to whom G●…d is a Father by grace of adoption , and they also our brethren in Christ. We are therefore to pray for the whole brotherhood , which is the universall Church , and the whole company of the faithfull , Psal. 122. 6. O pray for the peace of Jerusalem . For the universall Church , I say , militant upon earth . For unto the present estate of the Church militant our Saviour doth accommodate this prayer : as , that we may do the will of God upon earth as it is in heaven ; that he would give us our daily bread ; that he would forgive our sinnes , and not lead us into temptation . When as therefore this prayer is used amongst the Papists for the dead , they shew themselves not impious onely but also ridiculous . Vses concerning Prayer . FIrst , whereas Christ commandeth us to call God Father not onely of other faithfull and elect but also ours , he requireth in us when we are to pray a true and justifying faith whereby we are perswaded that God is our Father in Christ , and the spirit of adoption , whereby we cry in our hearts , Abba , Father . Therefore that speciall faith which the Papists call presumption , whereby every Christian man believeth that he is adopted in Christ , reconciled to God , and justified by him , and that for his sake both himself and his prayer is accepted of God , Christ requireth in this place . For unlesse I be perswaded that the Lord is not onely the Father of the rest of the faithfull and elect , but also my Father , I cannot in truth call him our Father . Unto prayer therefore we must bring faith , without which it is impossible to please God. Secondly , whereas Christ commandeth us to call upon God not onely for our selves , but also in the behalf of the whole fraternitie , which is the universall Church , Our Father , Give us , &c. he teacheth us to exercise the communion of Saints by mutuall prayers for one another , Ephes. 6. 18. and not onely to have respect to our own good but also to the good of others , 1. Cor. 13. 5. and withall informeth us how we are to be affected towards our brethren when we come to call upon God ; that we should desire the same good things for them which we ask for our selves ; that we should be touched with a fellow-feeling of their wants , as it becometh those which are not onely the sonnes of the same Father , but also members of the same body , Heb. 13. 3. Therefore as we ought to bring faith towards God , so also charity towards men , that without wrath and dissension we may lift up pure hands unto God , 1. Tim. 2. 8. But is it not lawfull to say sometimes , My Father , My God , and to pray for our selves in particular or for some others ? It is lawfull in private prayers to call God thy Father , so that thou dost not arrogate any thing peculiar to thy self besides or above other faithfull men . For this is the voyce of justifying faith ( especially in the time of temptation , when the faithfull man may seem forsaken of God ) to apply unto himself in particular that which commonly belongeth to all the faithfull , Psal. 22. 1. Deus meus , My God , my God , &c. John 20. 28. Rom. 1. 8. The Lord instructeth his people thus to call him , My Father , Jer. 3. 4 , 19. and Christ his disciples , Matth. 6. 6. Pray to thy Father ; and thy Father which seeth in secret , &c. It is lawfull also to pray for thy self and for others in particular , so as thou forget not to pray for the whole brotherhood of Gods children . For as when we are commanded to do good to all , but especially to the houshold of faith , Gal. 6. 10. we are bound in particular to do good to those whose wants are known unto us : so when we are commanded to pray for all , we are bound in particular to pray for those whose wants are known unto us , and especially for such as do any wayes belong unto us or do desire to be commended in our prayers unto God , Rom. 15. 30. Jam. 5. 14. Ephes. 5. 19. 1. Tim. 2. 1 , 2. Thirdly , whereas we are taught to say , Our Father , Give us , &c. we may gather that this prayer and those that are made to the like effect are the common voyce of the Church and of all the members thereof praying mutually for one another : Which affordeth comfort to every one of us ; for although the sense of thy own wants & weaknesse in calling upon God doth discourage thee , yet this ought to comfort thee , that this prayer and the like is the common prayer of the Church and of all the faithfull lifting up holy hands in every place , and praying for thee , if thou be a faithfull man , as well as for themselves . Now the prayer of the Church the Lord who is most gracious unto it is ready to heare , Deut. 4. 7. Isai. 65. 24. and being most faithfull is also willing to perform , Matth. 18. 20. Therefore this serveth , as for instruction , teaching us our duty in calling upon God for one another , so also for our comfort , assuring us that others in like sort pray for us , and that we are partakers of all the prayers of the whole Church and all the members thereof . Fourthly , the hypocrisie of those is condemned who say with the Jews , John 8. 41. We have all one Father , God ; but neither have faith in God , nor charity towards men , nor any fellow-feeling of other mens wants , nor any true desire of their good ; who say , Every man for himself , and God for us all . Vses concerning our lives . SEeing we have all one and the same Father , Matth. 23. 9. therefore we ought to embrace one another with brotherly love , Ephes. 4. 3 , 4 , 6. For if God be the Father of us all , then are we all brethren . Which word of love ought to tie us with the bond of love , and break off all dissension , Gen. 13. 8. Acts 7. 26. Mal. 2. 10. And surely if we love not our brethren , the love of God is not in us : For he which loveth him that begetteth , loveth also those that are begotten , 1. Joh. 5. 1. And , Whosoever saith that he loveth God and hateth his brother , he is a liar , 1. John 4. 19 , 20. Therefore where is not brotherly love there is not the love of God ; where is not the love of God there is no faith ; and who hath not faith is not the sonne of God. Therefore the Apostle saith , 1. John 3. 10. In this the children of God are known and the children of the devil ; Whosoever doeth not righteousnesse is not of God , nor he that loveth not his brother . For if those that be the sonnes of God , as all the faithfull are ( and we are to hope well of the most when we speak of particulars ) be not our brethren , and so we esteem them , then are not we the sonnes of God. For if he be our Father , then his children are our brethren ; If the sonnes of God be not brethren to us , then are not we his children . If therefore we shall hate the children of God , how can we call upon him as our Father ? Secondly , whereas all , as well poore as rich , are commanded to call God Father , this ought to teach the rich , & comfort the poore . The rich ought from hence to learn humility and not to despise the poorest Christian , seing they are our brethren by the law of nature , and of the same bloud , Acts 17. the same flesh , Isai. 58. and also by our redemption by Christ they are our brethren in him , sonnes of the same Father , and have as good part in Christ , if they believe , as the best , for God is a Father that respecteth not persons , Acts 10. 34 , 35. 1. Pet. 1. 17. And in Christ there is no difference of rich and poore , bond or free ; but we are all one in him , Gal. 3. 28. To which purpose Paul exhorteth Philemon to receive his servant Onesimus , being now converted , as a brother , v. 17. Let therefore the rich follow the advise , Rom. 12. 16. Example , Job 31. 13 , 14 , 15. that of the wife 1. Pet. 3. 7. which is to be extended to all Christians , viz. that they be coheirs . Which doctrine doth not favour the Anabaptists ; for although in respect of our spirituall estate there ought to be no respect of persons , Jam. 2. 1. neither is there difference of bond and fr●…e in Christ , yet in respect of our outward estate the Lord hath ordained superiours and inferiours , &c. and hath established orders and degrees in the outward politie . The poore also are to comfort themselves with this consideration , that howsoever they be contemned in the world , yet they are dear in Gods sight . God is their Father as well , or rather of them then of the rich , Psal. 68. 6. and Christ their brother : yea , they are members of Christ , to whom what is done Christ esteemeth as done to himself , Matth. 25. The which is to be understood of the godly poore ; for otherwise , as their estate is miserable now , so a thousand times more miserable shall it be in the world to come . Vses of reproof . THey are condemned that call God their Father , and yet hate the children of God because they are godly , and deride the name of brethren . 2. Schismaticks , who call God their Father , but denie his children to be their brethren . For they which will have God for their Father , must have the true Church to their mother . And these words , Our Father , are the voyce of the Church , and of all that be of the same brotherhood . 3. Again , when we are bid to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our Father , &c. we are taught to direct our prayers unto God immediately , as being present with us . Which confuteth the Papists , who would not have us go directly to God , but to desire Mary , or Peter , &c. to pray for us : whereas this priviledge have all the faithfull , to come with boldnesse to the throne of grace by Christ , Ephes. 3. 12. Secondly , we are to believe that God who is in heaven is also present with us , hearing our prayers : and therefore so ought we to poure forth our prayers as into his bosome , yea though we pray in secret , Matth. 6. 6. Thirdly , we ought to have the eye of faith to see him that is invisible , Heb. 11. so shall we set God before our eyes , and behave our selves as it becometh those that speak to so glorious a Majesty . But most men because they see none present are touched with lesse reverence then if they spake to a mortall superiour . Which art in heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . HEaven is all that space which is above the earth : Of which are three parts , Coelum Aereum , Gen. 1. 8. Aethereum , Empyreum . The first , Air ; in which are the birds , fowls of heaven , and the wicked spirits in heavenly places , Ephes. 6. 12. and 2. 2. The second is that heaven wherein the starres are , which are called the host of heaven . The third is the seat of the blessed and throne of God , called Coelum empy . reum , because of the light , 1. Tim. 6. 16. paradise , 2. Cor. 12. 4. and the third heaven , in respect of the two lower ; and in the same sense , the heaven of heavens , Psal. 115. 16. 1. Kings 8. 27. God is all in all . But this place is especially to be understood of the third heaven , which is the place of the Lords habitation , 1. Kings 8. 30. How is God said to be in heaven , seeing he is everywhere ? If God be everywhere , then is he also in heaven : But God is said to be in heaven , not that he is included therein , 1. Kings 8. 27. and therefore not circumscriptivè , by circumscription , as the body of Christ ; nor definitivè , definitively , as the finite spirits ; but he is there and everywhere repletivè , filling all places , ●…er . 23. 23. but yet so as he is every-where totus , wholly . But y●…t after a more speciall manner he is said to be in heaven : Because there especially he manifesteth his glory ; there he is seen face to face ; there he communicateth himself ; thence he sendeth down his blessings & judgements , Rom. 1. 18. thence he speaketh to men ; thence Christ descended ; thence the holy Ghost , Matth. 3. thither Christ ascended ; there he sitteth ; and thence he returneth to judgement . And as the soul is said to be tota in toto & tota in qualibet parte , all in the whole , and in every part all ; and yet in respect of the chief operations is said to be seated in the head ( as it were ) the heaven of this Microcosme ; so God , who is everywhere wholly both in the world and out of it , is said to be in heaven : Heaven is his throne , Isai. 66. 1. there he prepared his seat , Psal. 103. 19. there he sitteth , Psal. 2. 4. that is the habitation of his holinesse , &c. Isai. 63. 15. the place of his habitation , 1. Kings 8. 30. Secondly , when Christ saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the heavens , he meaneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heavenly , as Matth. 6. 26. And he is called heavenly , because the shallownesse of our minds cannot better conceive of the unspeakable glory and excellent majestie of God then under this name . For nothing more excellent and glorious is subject to our sense then the heaven . Whereas therefore the Scriptures give this title to God , they teach us to ascribe unto him majestie glorious , essence omnipresent , power infinit●… , wisdome unspeakable , mercy endlesse . The sense therefore of these words is this , Tho●… that sittest upon heaven as thy throne , glorious in majestie , infinite in essence , power , wisdome and mercy . Vses concerning prayer . I. THe adoration of images & reliques condemned , we are taught to lift up our mind , eyes , hands to God being in heaven . We may therefore say , as Psal. 121. 1. Should I lift mine eyes to images ? whence then should I have help ? my help is from God. Therefore as Psal. 123. 1. To thee I lift up mine eyes , O thou who dwellest in the heavens . II. We are taught , not to direct our prayer towards any certain place , as the Jews towards the temple ; but we may turn any way towards God in heaven . And if we are not bound to look towards any certain place , much lesse to go on pilgrimage to it . III. Neither must our minds go on pilgrimage whilest we are praying ; but above the earth and all earthly cogitations our minds with our hands are to be lifted up unto the heavens , Lam. 3. 4. Psal. 25. 1. & as at all times , so especially in the time of prayer , our conversation ought to be in heaven . IV. When we are commanded to call God our heavenly Father , we are taught to abandon all base conceits concerning God , Psal. 50. 13. and to ascribe unto him incomprehensible glory and majesty , infinite power and essence , wisdome unsearchable , mercy endlesse . Majesty ; as sitting upon the heaven as upon his throne , the earth being his footstool , Isai. 66. 1. Which must teach us reverence , and not rashly to utter any thing before God : For God is in heaven , full of majestie and glory ; and thou upon earth , dust and worms meat , Eccles 5. 1. Power ; that is , Might infinite , omnipotencie ; Right infinite , and authority universall . Potentia , Power , Psal. 115. 3. Our God is in heaven : whatsoever he will he doeth . Which must teach us to pray with affiance , being assured that our heavenly Father is able to do for us according to ( yea above ) our requests , yea above our thought , Ephes. 3. 20. Thus Jehoshaphat , 2. Chron. 20. 6. Art not thou God in heaven , so as power is in thine hand which none can resist ? Potestas , Authority : So saith Jehoshaphat , Art not thou God in heaven ? and dost not thou rule over all nations ? So Psal. 103. 20. The Lord hath established his seat in heaven , and his kingdome is over all . On him therefore our trust must be reposed , by whose providence and power all things are governed in heaven and in earth . For hereby we learn that the Lord is not onely able in respect of his might , but hath right also to bestow upon us any good thing . Audacter Deum roga , nihil illum de alteno rogaturus , Beg boldly of God , seeing thou canst ask nothing of him which belongeth to another . Infinite essence and omnipresence ; for so is the heaven said to be his throne , as that the earth also is his footstool : and so is he in both , as that he is also everywhere and in every place totus . For we may not think that God is farre from us , Acts 17. 27. because he is said to be in heaven , as the wicked imagine , Job 22. 13. but we must acknowledge that he is alwayes present with us , Psal. 139. 7 , 8 , 9 , &c. and , as it is Psal. 145. 18. Deut. 4. 7. near unto us wh●…n we call upon him ; yea , where two or three are gather●…d together in his name , he is in the middest of them , Matth. 18. 20. If theresore thou prayest in secret , the Lord heareth thee , Matth. 6. 6. if in the closet of thine heart without any speech , he heareth the voyce and cry of the heart , Exod. 14. 15. 1. Sam. 1. 13. Assure thy self therefore that thou speakest not into the air or utterest thy words in vain , but that thou pourest forth thy requests into the bosome of the Lord. Wisdome unsearchable : For as the heavens are high above the carth , so are the Lords thoughts above ours , Isai. 55. 9. We must therefore submit our selves to his will , which is most wise and just : neither let us circumscribe him , but rather resigne our selves unto him , who best knoweth what is fit for us . Mercy unspeakable ; Whereby all these attributes are effectuall to our good . For if earthly parents do know to give good things to their children , much more doth our heavenly Father , Matth. 7. 11. This therefore must not discourage us , that he sitteth above in heaven in the high throne of his majestie : for though he dwelleth above , ●…t he mercifully abaseth himself to behold the things which be in heaven and in earth , Psal. 113. 5 , 6. He looketh down from the high place of his holinesse , even from heaven doth the Lord look down upon earth ▪ that he might heare the mourning of the prisoner , and deliver the children of d●…th , Psal. 102. 19 , 20. Neither ought his power to terrifie us : for he useth it to our good , Deut. 33. 26. Herideth , or sitteth , upon the heavens for our help . Him therefore , let us exalt who rideth on the highest heavens , Psal. 68. 4. Here therefore is discovered the hypocrisie of those men who calling upon God as their Father in heaven lift not up their hearts to heaven , but let them lie groveling on the earth ; who imagine God to be like themselves , who without reverence speak unto him , or use vain babbling ; who trust not in his power , nor acknowledge his presence with them , unreverently behaving themselves because they see him not ; that submit not themselves to his fatherly wisdome , nor rest in his mercy and goodnesse . Vses in our lives . First , if our Father be in heaven , who also hath begotten us to an heavenly inheritance , then we who are the children of God are in this world pilgrimes from God and from our countrey ; and therefore ought not to mindearthly things , but have our conversation in heaven , Phil. 3. 19 , 20. Secondly , if God our Father be full of maiesty and power , we ought to fear him and to stand in aw . Thirdly , if omnipotent , let us rest confidently under his protection , neither let the fear of any danger draw us unto sinne ; for God is able to deliver us , Dan. 17. And on the other side , let us fear to sinne ; for he is able to destroy both body and soul in hell , Matth. 10. 28. If God be omnipresent , let us behave our selves as in his presence , and walk before him in uprightnesse of heart . If our heavenly Father be most wise and mercifull , let us cast our care upon him , in all our necessities depending on him . As for those that are mere worldlings & terrae filii , who neither stand in aw of his majesty , nor trust in his power , nor wa●…k as in his presence , nor depend upon his fatherly goodnesse , they cannot but in hypocrisie call God their heavenly Father . Now if we joyn these two together , of which we have spoken severally , That God is our Father , and therefore willing to heare us ; and also in heaven , and therefore able to grant our desires ; there will be no place left to diffidence and distrust , seeing God is both willing and able to grant our requests . Therefore we ought not to be distrustfully carefull , but with confidence and assurance that we shall be heard to make our requests known unto God , Phil. 4. 6. seeing , as Fulgentius saith , Deus multus est ad ignoscendum ; in hoc multo nihil deest , in quo & omnipotens misericordia & omnipotentia misericors est : God is much in forgiving ; in this much nothing is missing , in whom is omnipotent mercy , and mercifull omnipotence . The consideration of either of these may stirre up a man to pray : but if he doubt of either , I see not how he can pray in faith . The leper , Mark 1. 40. being perswaded of Christs power , desireth him to make him clean : the father of him that was possessed , Mark 9. 22. having some good opinion of Christs willingnesse , intreated his help for the dispossessing of the unclean spirit : But because the one was not assured of his willingnesse , the other of his power , they make but doubtfull prayers , If thou wilt thou canst make me clean ; If thou canst do any thing help us . But we may be assured of both in our heavenly Father : and therefore are to be encouraged to pray in faith , &c. The division of the Petitions . HItherto we have spoken of the preface . Now we are to proceed unto the petitions : Which are in number six ; but yet in respect of the objects they may be distinguished into two sorts : For either they concern more properly and immediately the glory of God , without respect of our own profit ; or else our own good , and mediately the glory of God. For in the three former we say , Thy name , Thy kingdome , Thy will ; in the three latter , us and our , &c. Those that concern Gods glory are indeed most profitable for us ; for with his own glory he joyneth the good and salvation of the elect : For if we glorifie the name of God , he will glorifie us : if we be subjects of the kingdome of grace , we shall be inheriters of the kingdome of glory : if we do the will of God upon earth , we shall enter into the kingdome of heaven . But in propounding these petitions we are not to respect our own profit but the glory of God. Those which immediately concern our own good must also mediately respect the glory of God , whereunto if our good be not referred it is not good . Those which immediately concern the glory of God are set down in the first place . By which order our Saviour Christ teacheth us to preferre Gods glory before our own good , yea ( if they should come in comparison ) before our own salvation , Exod. 32. 32. because Gods glory is the end , and therefore better then those things which are referred thereunto . For which cause not onely in order of petitions but also in the measure of our affections the glory of God must be preferred before our own good : Ideóque in tribus primis petitionibus oratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est , cùm posteriores conjunctionibus colligantur , And therefore in the three first petitions there is no copulative , when as the three latter are tied together with conjunction●… In the three first petitions we desire either the glory of God it self as the end , or else the means whereby his glory is procured : the end in the first petition ; the means in the other two . For then is God glorified when his kingdome is advanced and his will fulfilled . This order teacheth us that the main end of all our desires and actions should be the glory of God. I. Petition . FIrst , of the first petition : Wherein we are to learn the meaning of the words , and then to consider the uses which arise from thence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hallowed be thy name . The name of God signifieth both God himself , and his attributes , which are himself , and also that whereby he is named . In the former sense the word name is often used to signifie the persons named : as Acts 1. 15. and 4. 12. Revel . 3. 4. and 11. 13. So the name of God is put for God himself , Joel 2. 23. Deut. 28. 58. Hereupon the Hebrews use to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , His name is himself , and he is his name . And hereunto belong those places in which the name of God signifieth his attributes , which are nothing but himself : For the justice of God is the just God , the wisdome of God is the wise God , the mercy of God is the mercifull God , &c. And these also are the name of God , as appeareth Exod. 33. 19. and 34. 5 , 6 , 7. For this is the name which he proclaimeth , The Lord , the Lord , strong , mercifull , and gracious , slow to anger , and abundant in goodnesse and truth , &c. Secondly , the name of God signifieth that whereby God is named ; whereby he is either renowned or known . The name of renown is his glory , which is ( as it were ) his good name : For so in great persons their good name is their glory and renown ; and therefore they are said in the Scriptures to be men of name , Gen. 6. 4. In this sense the word name is used Gen. 11. 4. That we may get us a name : Gen. 12. 2. I will make thy name great : Jer. 13. 11. name , praise , and glory , Deut. 26. 19. The name of God therefore signifieth that whereby he is renowned and acknowledged to be glorious , that is , his glory : So Exod. 9. 16. Psal. 8. 1. Again , the name of God signifieth that whereby he is known ; to wit , not onely his Titles , which more properly are called his name , and by which he is known , but also the Means whereby he is known . The titles are the names of the Godhead , of the attributes , and of the Persons . Of the Godhead ; as Jehovah , Lord , God , &c. Exod. 3. 15. This is my name : Exod. 6. 3. Psal. 83. 18. Attributes , as Wisdome , Mercy , Justice , Majesty , &c. Persons , as Father , Christ , Jesus , Saviour , holy Ghost , &c. The means whereby God is known are either peculiar to the Church , or common unto all . Of the first sort are his word and religion therein prescribed . The word of God is called his name , as Acts 9. 15. to carry my name , &c. and 21. 13. 1. Tim. 6. 1. with Tit. 2. 5. Rom. 2. 24. Psal. 22. 22. Heb. 2. 12. So is the doctrine of religion and worship of God , Mich. 4. 5. We will walk in the name of our God. 1. Kings 5. 3 , 5. to build a house unto the name of God. The common means are the works of God : The works of Creation , Psal. 19. 1. Rom. 1. 19 , 20. In respect where of he is called the Creatour of heaven and earth . As also of Administration , as his blessings and judgements . In respect where of he is called the Governour and Judge of the world , Exod. 34. 7. All these doth the name of God signifie . To sanctifie signifieth either to make holy , or to acknowledge & declare holy . In the first sense things are said to be sanctified and ( in themselves being not holy ) to be made holy , which are set apart to holy uses ; as the Sabbath , the Temple , Priests , Christians consecrated and set apart to the worship and service of God. In which sense the name of God , which is most holy , Psal. 111. 9. cannot be said to be sanctified . 2. To sanctifie is to acknowledge & declare holy : as wisdome in the like phrase of speech is said to be justified , Luke 7. 35. and God to be magnified and glorified : And thus the name of God is sanctified either by us or by God himself , Num. 20. 12 , 13. By us ( I mean our selves and others , for whom also we pray ) when , as the name of God is most holy and reverend , so we in our hearts acknowledge and that effectually , in our tongues professe , in our deeds use it as most holy & reverend . By God himself his name is sanctified , when either he manifesteth the glory of his mercy and justice , or else freeth it from the pollutions of men , especially when men neglect it , and removeth the impediments , Num. 20. 12 , 13. First , we pray that Gods name may be sanctified of us ; that is , That God would vouchsafe unto us his grace , that we may give unto the Lord the honour due unto his name , Psal. 29. 2. that as his name is most excellent , holy , glorious , and reverend , so his prayse may be unto the ends of the earth , Psal. 48. 11. We sanctifie the name of God , which is most holy , and reverend , and glorious , Deut. 28. 5●… . whenas in our hearts , words , and deeds we do use it holily and reverently . But to speak more especially , according to the significations of the name of God : The names of God first signifie himself and his attributes , which are himself , which we desire in this prayer that we may sanctifie in our hearts , tongues , and lives . In our hearts we sanctifie God , as Peter exhorteth , 1. Epist. 3. 15. when as 1. we do acknowledge , and that effectually , That there is a God ; That this God is such an one as he hath revealed himself in his word , most wise , most just , most mercifull , infinite in power , essence , and continuance , &c. 2. When in our minds we think and conceive nothing of God but that which beseemeth his glorious majestie ; that is , when we alwayes think and conceive of God most holily and reverently . In our mouthes ; 1. When we confesse and acknowledge and professe God and his attributes , &c. Rom. 10. 10. 2. When we speak of God and his attributes holily and everently . In our lives ; when the knowledge of God and his attributes is effectuall to bring forth in us a conversation answerable thereunto . Knowest thou there is a God ? worship him . That he is a Spirit ? worship him in spirit and truth . That he is just ? fear him . That he is mercifull ? love him . That he is omnipresent ? behave thy self as in his presence . That he is omnisufficient ? repose thy trust in him . That he is omniscient and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a s●…archer of the heart ? approve thine heart to him , &c. Thus then we desire that the name of God in the first sense may be sanctified by us . The uses . 1. Concerning prayer . THat we may pray fervently , we must have a feeling of our want ; as , our ignorance of God ( here we pray for knowledge of God , without which we cannot acknowledge him ) the vanity of our minds , thinking amisse of God , Job 1. 5. our irreverent speech of God , our not sanctifying of God in our lives ( a fault incident to the best ) Num. 20. 12. For who can say that he hath loved and feared God , &c. as he ought , and behaved himself alwayes as in Gods presence ? 2. Concerning our lives . The use concerning our lives : That as in our prayers we desire , so in our lives we endeavour thus to sanctifie God : For if we our selves will not endeavour thus to do , it sheweth that we have no true desire hereof , but pray in hypocrisie with feigned lips . Their hypocrisie therefore here is detected , who desiring with their mouth that they may sanctifie God , will think that there is no God , Psal. 14. 1. will think basely of him , Psal. 50. 21. or deny his providence , mercy , and justice , Psal. 10. 11. who use to speak unreverently of God and his attributes , to murmure against his justice , &c. Psal. 78. 19. who live as if there were no God , Tit. 1. 16 , that say he is a Spirit , but desire not to worship him in spirit ; that he is just , and yet desire not to fear him , &c. II. How Gods name signifying his glory is hallowed by us . SEcondly , the name of God signifieth his glory : Which we do sanctifie whenas we glorifie God in our hearts , mouthes , and lives : And this is the most principall signification of this petition . We glorifie him in our hearts , 1. When in the affections of our hearts we desire the procuring and advancement of Gods glory above all things , as being more dear unto us then our own good . 2. When as in the purpose of our hearts we intend the glory of God in all things , putting into our hearts to give glory to his name , Mal. 2. 2. In our mouthes we glorifie him , when we make the glory of God the matt●…r and end of our speech . The matter , when in our speech we set forth the praises of God , whose name is to be exalted above all prayse , Neh. 9. 5. For to prayse him is to glorifie him , Luke 2. 20. Psal. 50. 23. and to make his prayse glorious , Psal. 66. 2. We make it the end of our speech , when therein we intend the glory of God , either by the profession of a necessary truth , Josh. 7. 19. or by a speech seasoned with grace , tending to the glory of God , or the good and edification of our brethren , which is subordinate thereunto , Col. 4. 6. In our lives we glorifie God , 1. When in all our actions whatsoever we aim at the glory of God , according to that 1. Cor. 10. 31. 2. When by our godly lives we do not onely glorifie God our selves , John 15. 8. but give just occasion to others of glorifying him , Matth. 5. 12. 1. Pet. 2. 12. Vses . 1. In prayer . Wants to be bew●…yled . 1. Our pride and vain-glory , seeking our selves and our own prayse . 2. The neglect of Gods glory , the main end of all things , which ought to be more dear to us then our salvation . Such we are that except the Lord endue us with this grace , we neglect his glory , and so live in vain . 3. Our suppressing of Gods prayse , our unthankfulnes . 4. Our idle and unsavoury speeches . 5. Our manifold slips in our lives whereby God is dishonoured . All which are faults incident to the best of us , and therefore we had need earnestly to pray that God may be glorified of us , 2. Sam. 12. 14. Graces which we desire . 1. Zeal of Gods glory ; 2. Thankfulnesse ; 3. A desire to glorifie God by a godly life . 2. Vses in our lives . As we are in prayer earnestly to desire that we may give glory to God , so in our lives we must endeavour both in our hearts , tongues , and works to glorifie him , &c. Otherwise , if in our mouthes we desire that we may glorifie him , and in our hearts neither desire it nor intend it , if we altogether seek our selves and our own praise , if we use to suppresse the praises of God and to smother his truth , if our ordinary speech be idle and unsavoury , our lives dissolute , from whence no honour can arise unto God , and in truth desire not to be freed from these sinnes ; nay , on the contrary , if in stead of intending Gods glory we seek his dishonour , in stead of sounding forth his prayse we blaspheme his holy name , in stead of professing and defending his truth we oppugne the same , in stead of savoury speeches they be rotten and infective , in stead of causing the name of God to be glorified we cause it to be blasphemed , our prayer is little better then mockery of God : And yet such is the prayer of very many , which with their mouthes desire that they may glorifie God , and yet desire not his glory in their hearts , nor seek it in their lives , but rather practice such things whereby the name of God is dishonoured and blasphemed . The glory of God is most dear unto him , and so must be to us , Acts 12. 22. His glory he will not lose . III. The name of God signifying his titles , how it is hallowed . THirdly , the name of God doth signifie his titles ; the titles , I say , of the Deity , Attributes , and Persons . This name of God is sanctified , when , as it is holy and reverend , so it is used of us . It is used of us either by taking it into our mouthes , or by taking it upon us . We sanctifie it in our mouthes , and so in our writings , when as we make a●… holy and reverent mention of the titles of God. Which we do when we mention them in a serious matter , after a reverent manner , to a holy end . For the most holy and dreadfull name of the Lord our God Deut. 28. 58. must not be used to trifles and ridiculous matters : neither may we lightly take up the most reverend name of God , which we are not worthy to take into our mouthes : neither must the glorious name of God be mentioned but to his glory either mediately or immediately . And hereunto we are to referre two sorts of usurpation of Gods name and titles , by Blessing and Swearing aright . Blessing is either of God or man. The blessing of God is the praysing of God ; of which we have spoken : Example Rom. 9. 5. and 1. 25. 2. Cor. 11. 31. Blessing of men in the name of God , which the Scripture calleth the putting of Gods name upon them , Num. 6. 27. is a duty to be performed by all , to all , even unto enemies , Rom. 12. 14. Matth. 5. 44. ( whereunto referre salutation ) but especially to be performed by superiours , Hos. 7. 7. to their inferiours : in the commonwealth by Princes and Magistrates ; David , 2. Sam. 6. 18. Solomon , 1. Kings 8. 55. In the Church , Num. 6. 23 , 24 , 25. Melchisedec , Gen. 14. 19. In the family by parents : unto which the Lord giveth great force , &c. By swearing we make a holy and reverent mention of the name of God , whenas we swear in truth , judgement , and righteousnesse , Jer. 4. 2 , &c. We take upon us the name of God when his name is called upon in us , as Gen. 48. 16. . i. when we call our selves by his name , and professe our selves to be the children of God , Isai. 43. 6 , 7. which began to be done in the time of Seth after the birth of Enosh , Gen. 4. 26. & 6. 2. In these last times those of the Church of God do invocate the name of Christ , Acts 9. 14 , 21. 1. Cor. 1. 2. and are called by his name , Christians , Acts 11. 26. and are baptized into his name . Thus we sanctifie the name of Christ when as we walk worthy our calling whereby we are called , Ephes. 4. 1. and adorn the doctrine of Christ our Saviour in all things , departing from in●…quity , as it is 2. Tim. 2. 19. Vses in prayer . 1. Graces to be desired . 1. That we may use the titles of God reverently . 2. That we may swear by his name alone in judgement , truth , and righteousnesse . 3. That we may walk worthy our calling . 2. Wants to be bewayled . 1. Irreverence in using the titles of God. 2. Rash swearing . 3. Not walking worthy our calling . Vses in our lives . As we pray that we may sanctifie the name of God , so must we be carefull in our lives 1. To be mindfull of God , and to mention him in matters serious , to a good end , after a reverent manner . We mention not our prince without some shew of reverence : how much more ought we to bow the knees of our hearts when we mention the glorious name of our God ▪ Ex●…mple , Rom. 9. 5. 2. To use blessing and not cursing , Rom. 12. 14. 3. To swear by the Lord alone in truth , judgement , and righteousnesse . 4. To labour by all means to walk worthy our calling , even as it becometh the saints , Ephes. 5. 3. Otherwise if our practice be ( and we continue therein ) either not to mention God at all , ( which the Scriptures call the forgetting of Go●… , and it is a signe that God is not in their thoughts in whose mouthes he is not , seeing out of the abundance of the heart the mouth speaketh : or else by mentioning his name to pollute it ; either in respect of the matter , mentioning it in jests and ridiculous matters ; And in the name of God , O God , O Lord , Good God , Jesu Lord , Mercy God , &c. or of the manner ; either by carelesse , light , and unreverent using of Gods name without fear or conscience , sense or regard of God : or by superstitious using of the titles , doing more reverence to the words then unto God himself , and sticking not to blaspheme his name by wicked swearing ; like to the souldiers , Matth 27. 39. Or in respect of the end ; when the name of God is mentioned to wicked , yea to devilish ends , as inchantments , &c. or by cursing , which is a most horrible profaning of Gods name : or by wicked swearing : or by living unworthy their calling ; for so they take the name of Christ upon them in vain , and profane it . Considering , Luke 1. 73. Tit. 2. 14. 2. Tim. 2. 19. In vain therefore they professe themselves the sonnes of God whilest they behave themselves as the sonnes of men , Gen. 6. 2. or rather as the sonnes of the devil . And besides , they cause the holy name of Christ to be blasphemed . If this , I say , be our practice , and we continue therein , and yet pray that we may sanctifie the name of God , we play the hypocrites . IV. How the name of God , as it signifieth his Word , is sanctified . FOurthly , the ●…ame of God doth signifie his word , whereby he is especially known . Which is sanctified by the Ministers , when it is purely , powerfully , and profitably taught : by the people , when it is heard with reverence , attention , good conscience , and purpose to practice it : by all , when in our hearts we do holily meditate thereon , and are inflamed with a desire of practicing it , Psal. 119. In our tongues , when we apply it to those uses whereunto it is profitable , 2. Tim. 3. 16. In our lives , when we knowing it do perform it . Vses in prayer . Wants to be bewailed . 1. The want of preaching , where it is wanting . 2. The neglect and contempt of the word , a capitall sinne of these times . 3. The little practicing of it where it is known , especially in these dayes , ubi scientiae multum , conscientiae parùm , where there is much science , little conscience . Vses in our lives . In our lives we are to endeavour to sanctifie the word of God : if Ministers , by dividing it aright ; if people , by saving hearing thereof , by meditating on it , by desire to do it , by applying it to its right uses , by yielding simple obedience unto it . Otherwise , if we desire it may be sanctified , and yet we profane it , and please our selves in so doing , eithe●… preaching it unprofitably , or hearing it without reverence , attention , or purpose to pr●…ctice it : if neither in our hearts we care to know nor have desire to practice it : if we abuse it to confirm errours , and confute the truth , to impenitencie , jests , superstition , and charms , &c. if we profane it either by neglect or contempt , Mal. 1. 12. Amos 2. 7. Prov. 30. 9. Levit. 22 , 31 , 32. in word we desire to sanctifie it , but in deed profane and pollute it . V. How the name of God is sanctifi●… as it signifieth the Doctrine of religion . FIfthly , it signifieth the doctrine of religion and the worship of God. In which respect his name is sanctified when as we walk in his name , Mich. 4. 5. For religion is the way by which we go to heaven , Isai. 30. 21. and therefore in the Scriptures is often called the w●…y . When as therefore we walk in this life so as that our life doth answer to our profession , it is in this sense said to signifie the name of God. As we professe the Christian religion , so our life is answerable to our profession if denying all ungodlinesse and worldly lusts , we live soberly , righteously , and godly in this present world ; Looking for that blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ , Tit. 2. 12 , 13. Our religion is the truth in Christ ; which if we be truly t●…ught , we must put off the old man , Ephes. 4. 20 , &c. Our religion is the light , and we professe our selves children of the light , and so must we walk , Ephes. 5. 8 , 10 , 11. In this way we must walk in respect of God uprightly , in respect of men inoffensively . Duties in prayer . Wants to be b●…wailed . 1. Our backwardnesse in religion ; 2. Our hypocrisie ; 3. Our scandalous conversation . Duties in our lives . In our lives we are to desire and to endeavour that we may adorn the profession of religion by renouncing all ungodlinesse , &c. to set God before our eyes , that we may walk uprightly as in his sight ; to walk inoffensively , Heb. 12. 13. Otherwise , if we professe religion , and renounce not our sinnes , nor put off the old man ; if we call our selves the children of the light , and yet walk in darknesse ; we profane the name of God and his religion . And this is done , 1. In respect of God by hypocrisie , 2. Tim. 3. 5. when as the profession of religion is pretended to worldly or wicked respects . 2. In respect of men by the profane and dissolute life of common Christians , and by the falls and scandals of them that would seem the best professours . If we continue in this course and please our selves therein , we cannot make this prayer in truth , &c. VI. How the name of God signifying his works is hallowed . SIxthly , the name of God signifieth his Works whereby he is known , and that both of creation and administration . The creatures are sanctified , First , by an holy and religious meditation and mentioning of them , 1. To the glory of God , acknowledging in them the wisdome , justice , power , and goodnesse of God , glorifying him , being known in his works , as God , Rom. 1. 21 , 22. 2. To our good , when we imitate and slie such things in them as the holy Ghost hath appointed . Secondly , by a holy and sanctified use . The creature is sanctified by the word and prayer , 1. Tim. 4. 5. Col. 3. 17. Duties in prayer . Wants to be bewailed . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the hardnesse and senselesnesse of our hearts , in not seeing and acknowledging the goodnesse , wisdome , and power of God in his creatures , Mark 6. 52. 2. Our jesting at some of his works ; as at the form or countenance of some man , &c. 3. Our suffering of the brute creatur●…s to go beyond us : as the crane and swallow , in knowing their times and seasons ; the ant , in diligence ; the trees and plants , in bringing forth fruit . 4. Our irr●…ligious use of the creatures , or abusing them to b●… the instruments of sinne . Duties in our lives . 1. Holy meditation and mentioning of the works of God to his glory and our spirituall good . To his glory : for so must we meditate and speak of the creatures as that the wisdome , goodnesse , and power of God shining in them be acknowledged ; that we knowing him by his works may glorifie him as God. To our good ; by meditating in such things as are to be followed or eschewed in them . 2. The pure and holy use of the creature s●…nctified by the word and prayer , &c. Otherwise , if we knowing God by ●…is works , shall not glorifie him , Rom. 1. 21. if we shall play the Momes in detr●…cting from the works of God or mocking the same ; if we shall abuse his creatures to superstitious , wicked , and prof●…ne uses , and please our selves in so doing , we are to take heed lest in making this prayer we be found mockers of God. Now follow the works of administration : which are his blessings or judgements towards our selves or others . His blessings on our selves are sanctified , 1. in our hearts , when we are truly thankfull for them : 2. in our tongues , when we give thanks , Psal. 124. 6. and shew forth his benefits , Psal. 66. 16. and 71. 8 , 18. 3. in our deeds , when we referre the good things received to his glory and the good of others , and when by them we are brought to repentance , Rom. 2. 4. The blessings of God on others are sanctified , when we rejoyce with them , 1. Cor. 12. 26. and glorifie God in them , Psal. 35. 27. Gal. 1. 24. The judgements of God on our selves are sanctified , when they have the like effect in us that they had in Job ; that is , First , when we are humbled under the hand of God , and brought to repentance , Job 1. 20. and 42. 6. Secondly , when we bear them patiently , Job 1. 21. Thirdly , when we blesse God in them and for them , v. 21. The judgements of God on others are sanctified , when by consideration thereof we fear to sinne , when we shew forth the justice of God in the punishment of the wicked , Psal. 58. 11 , 12. when we condole with the just . Wants to be lamented . First , unthankfulnesse : in that neither in our hearts we have the chearfull sense of Gods goodnesse in his benefits , nor in our tongues return praise to him , nor in our deeds bring forth the fruits , nor yet by them are brought to repentance . Secondly , our not acknowledging Gods graces in others , or depraving or lessening them , or envying their good . Thirdly , our senselesnesse in affliction , Jer. 5. 3. Fourthly , impatienc●… , Isai. 22. 12 , 13. Fifthly , murmuring . Sixthly , not to be terrified by the example of others , but rather pleasing our selves , Luke 13. 1. Seventhly , not condoling but rather rejoycing in other mens evils ; as , laughing at fools . Duties in our lives . To be thankfull to God for his benefits ; To expresse our thankfulnesse , by thanksgiving , by referring them to the glory of God , by repentance ; To rejoyce with others ; To glorifie God in them ; To make right use of his chastisements on our selves and others . Otherwise , if we shall be proud of those good things which we have , as though we had not received them , not giving God the glory , nor referring them to his glory and the good of others , but contrariwise abusing them to the dishonour of God and the hurt of others , as many do their learning , wit , riches , strength , &c. If we shall deprave Gods mercies in others , or envie them ; If in the judgements of God upon our selves we shall harden our hearts with Pharaoh ; If we shall impatiently bear them , and murmure against the severity of God ; If with Belteshazzar we shall not be moved with the example of others , D●…n . 5. 22. If we shall make a sport of 〈◊〉 mens calamities ; we are farre from that desire of sanctifying Gods name which in this prayer we pretend . Secondly , in these words we pray that the Lord would sanctifie his name . The which petition we are the rather to make , because his glory is so little regarded amongst men . And in this sense our prayer is the same with that of our Saviour , John 12. 28. Father , glorifie thy name ; or with that of David , Psal. 57. 6 , 11. Be thou exalted , Lord , above the heavens , and thy glory above all the earth ; or that , Psal. 115. 1. Not unto us , O Lord , not unto us , &c. The Lord doth sanctifie his name , I. When he doth shew forth and manifest the excellencie and glory of his name , that is , of his attributes and perfections , as wisdome , power , &c. but especially by making manifest the glory of his mercy and justice . Of mercy ; by preserving his Church , and multiplying his blessings upon the faithfull , Ezech. 36. 21. For the glory of his own name he preserved his Church amongst the heathen , and promised to reduce them into their own countrey : not for their sakes , but his holy names sake , v. 22. and then v. 23. I will sanctifie my great name , which was polluted amongst the heathen ( namely , because of the affliction of his people ) v. 20. and the heathen shall know that I am the Lord , saith the Lord God , when I shall be sanctified in you before their eyes , &c. So 2. Thess. 1. 12. Of his justice and power ; in executing his judgements on transgressours and on the wicked , and overthrowing the enemies of his Church . When Nadab and Abihu had offered strange fire contrary to the commandment of God , and were destroyed by fire from heaven , he said , I will be sanctified in them that come near me ; ( that is , By executing judgement even against those that are near to me , I will make manifest the glory of my justice ) and before all the people will I be glorified , Levit. 10. 3. Isai. 5. 15 , 16. By the judgements of God executed upon the wicked it is said that man shall be humbled and brought low , but the Lord of hosts shall be exalted in judgement , and the holy God shall be sanctified in justice . Ezech. 28. 22. Thus saith the Lord God , Behold , I come against thee , Sidon ; and I will be glorified in the midst of thee : and they shall know that I am the Lor●… , when I shall have executed judgements in her , and shall be sanctified in her : For I will send into her pes●…ilence , &c. And chap. 38. 22 , 23. he threatneth to rain fire and brimstone upon Gog and Magog , that is , both the open and secret enemies of the Church , &c. Thus , saith he , will I be magnified and sanctified and known in the eyes of many nations , and they shall know that I am the Lord. II. God doth sanctifie and glorifie his name , when he doth remov●… the impediments of his glory , as idolatry & worshipping of false gods , superstition , ignorance , and giveth a free passage to his Gospel , when he taketh away the wicked , Psal. 104. 35. III. By freeing it from the abuses & pollutions of men , and mainteining his own glory . When Moses and Aaron at the waters of Strife did not sanctifie the Lord by believing and acknowledging his omnipotent power , then the Lord did sanctifie his name himself , Num. 20. 12 , 13. Lev. 22. 32. Neither shall ye pollute my holy name ; but I will be hallowed amongst the people of Israel . So when Herod would not give the glory to God , the Lord glorified himself in his destruction . In the second place therefore we pray in zeal of Gods glory , That howsoever men pollute and profane his holy name , yet he would glorifie it , and manifest the praise both of his mercy in blessing and preserving his Church , and also of his justice in executing his judgements upon the wicked and enemies of his Church , by removing the impediments , by freeing it from the pollution of men , and mainteining his glory . Duties . 1. Zeal of his glory , that he may sanctifie it whatsoever become of me . 2. Fear to profane his name , seeing he will be sanctified , &c. V. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thy kingdome come . What Gods kingdome is . THe first petition conteined the main scope of all our desires : This and the next contein the way and means whereby that end is to be atchieved : for then is God glorified when his kingdome is advanced and his will is performed . The meaning of the words , Thy kingdome come . We must know that there are two kingdomes in the world ruling in the minds and hearts of men ; the one of darknesse , the other of light ; the one of Satan , the other of God , Col. 1. 13. unto the one of which every man in the world is subject . The kingdome of Satan and darknesse is , whereby the children of disobedience being blindfolded and bewitched of the devil go on and continue in ignorance and sinne to their own perdition . The prince of this kingdome is Satan , the prince of the air , Ephes. 2. 2. and God of this world , 2. Cor. 4. 4. John 12. 31. The subjects are all men by nature , untill they be brought out of this kingdome of Satan into the kingdome of God : and then is the kingdome of God said to come to them . But in this subjection do none finally remain but the reprobate , who are the children of disobedience , in whom Satan worketh effectually ▪ Ephes. 2. 2. and blindeth their minds , that the light of the glorious gospel of the kingdome of God shine not unto them , 2. Cor. 4. 4. and carrieth them away captive to the obedience of his will , 2. Tim. 2. 26. The law of this kingdome whereby he ruleth is sinne : Hujus regni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The law of this kingdome is to be without law . This sin reigneth in the mortall bodies of men , m●…king them give up their members to be instruments of sinne unto iniquity , Rom. 6. 12 , 13. untill it please God to let his kingdome come upon them , ruling them by his word and spirit . The end of this kingdome is endlesse perdition , 2. Thess. 1. 9. and against this kingdome are we taught to pray in this place , &c. The other is the kingdome of God : And this is either universall or speciall . The universall is that whereby the Lord ruleth over all things , even over his enemies ; whereunto all things are subject , and from which subjection nothing can exempt it self . This of Divines is called regnum potentiae , the kingdome of power : whereof the holy Ghost speaketh Psal. 99. 1 , 2. and 145. 13. and in the clause of this prayer ; For thine is the kingdome . But most plainly Psal. 103. 19. The Lord hath established his throne in heaven , and his kingdome is over all . This kingdome nothing can resist , nothing can hinder , no not although all creatures should band themselves together against it . The speciall kingdome of God is that whereby he ruleth not over all men in generall , but onely over the Church , that is , the company of the elect . And as there be two parts of the Church , the one militant upon the earth , the other triumphant in heaven ; so are there two parts of Gods kingdome : the first of grace , the Church militant ; the second of glory , the Church triumphant . The former is the blessed estate of Christians in whom he reigneth in this life : for it doth not consist in meat and drink , or in any temporall or worldly thing , but it is righteousnes , that is , assurance o●… justification , and peace of conscience arising from thence , Rom. 5. 1. and joy in the holy Ghost , a consequent of both the other , Rom. 14. 17. The latter is the glorious and blessed estate of the faithfull after this life , where they shall have the fruition of God in whose presence there is fulnesse of joy , &c. Of these two the former is the way to the latter : therefore whosoever would be an inheritour of the kingdome of glory in heaven , must first be a subject of God in the kingdome of grace in this life , Luke 22. 30. and therefore out of the Church there is no salvation . And on the other side , whosoever is a true subject of God in the kingdome of grace , shall be an heir of glory in heaven : and therefore to them that be true members of the Church there is no condemnation . And this David teacheth us , Psal. 15. 1. Who shall sojourn , &c. both parts of that question concerning one and the same man. The kingdome of grace is that government whereby the Lord doth effectually rule in our hearts by his word and Spirit , working in us his own good work of grace , and making us fellow-citizens , and meet to be partakers of the inheritance of the saints , and of the houshold of God , Ephes. 2. 19. Saints in light , Col. 1. 12. In this kingdome the Prince is the Lord , who exerciseth this kingdome by his Sonne , Psal. 96. 10. and 97. 1. and 110. 1. The people are the Church ; which is therefore called the kingdome of heaven , Matth. 5. 19. and the particular subjects are all true Christians . The sceptre of this kingdome is the word of God , Psal. 110. which is also the law whereby he reigneth ; and is therefore called the word of the kingdome , Matth. 13. 19. the gospel of the kingdome of God , Mark 1. 14. The preaching of which word and gospel is also called the kingdome of heaven , Matth. 13. 11. and 22. 2 , &c. Where by the way we may note , that where the word of God and gospel of the kingdome is truly preached , there is the kingdome & consequently the Church of God : and therefore that may be also verified of us which our Saviour Christ speaketh of the Jews , that the kingdome of God is amongst us , Luke 17. 21. This preaching of the word is also called the arm of God , Isa. 53. 1. whereby he pulleth men out of darknesse into light , and out of the power of Satan unto God , Acts 26. 18. But especially the Lord ruleth in our hearts by his Spirit , drawing us unto his Sonne , bending and bowing us to the obedience of his word , inlightening our minds , and sanctifying our hearts , and leading us into all truth , &c. mortifying sinne and corruption in us , and renewing us unto holinesse of life . The end of this kingdome is the kingdome of glory . And therefore Christ saith to his Church , Luke 12. 32. Fear not little flock , &c. For therefore doth he pull us out of the kingdome of darknesse , and bring us into the kingdome of grace , that by faith we may have remission of sinnes and inheritance among them that are sanctified , Acts 26. 18. By reason of the certainty hereof it is said that those that believe have everlasting life , John 5. 24. and are translated from death unto life : that those whom God hath justified he hath also glorified , Rom. 8. 30. The kingdome of glory in respect of us is the blessed estate of the godly in heaven , when as God shall be all in all , 1. Cor. 15. 28. where God hath prepared such things for them that love him as neither the eye of man hath seen , nor eare heard , nor &c. 1. Cor. 2. 9. What this word come signifieth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adveniat . This word Come , is diversly to be expounded according to the divers significations of the kingdome of God. The universall kingdome , or kingdome of power , is said to come when it is manifested and made apparent that all things are guided by the power and providence of God. Here therefore we are taught to pray , That the Lord would vouchsafe to advance his kingdome , & bring all things into subjection under his feet ; and also that all men may acknowledge this universall kingdome of God , ruling all things according to the counsel of his will , and may willingly submit themselves to the government of this absolute Lord , who hath placed his seat in heaven , and his kingdome ruleth over all ; That he would subdue his enemie●… , Psal. 110. 2. governing them with an iron rod , Revel . 12. 5. and 19. 15. and bruising them like a potters vessel , Psal. 2. 9. That he would execute his holy and eternall decrees , both in the generall government of the world , and also in the saving of the elect , and destroying the reprobate , to his own glory , working all things according to the counsel of his will. And albeit this kingdome cannot be resisted or hindred maugre all the enemies thereof , yet we are to pray that it may come ; and that he would exalt his kingdome , as before glorifie his name : not meaning thereby to move God , but to shew the concurrence of our will with Gods will , and our affection towards the advancement of Gods kingdome , and zeal towards his glory . Secondly , the kingdome of grace is said to come unto us , whenas it is either begun & erected in us , or continued and increased amongst us . And in this behalf we are taught to pray not onely for the coming of this kingdome , but also for the granting of the means whereby it cometh , & also removing the impediments of the coming . I As touching the coming it self , we are to note out of this word , That we come not to this kingdome of grace of our selves , but this kingdome cometh unto us , and in coming preventeth us , as our Saviour speaketh , Luke 11. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is come upon you : for we naturally are the bondslaves of Satan , and subjects of the kingdome of darknesse ; out of which bondage we are not able to come except the Lord do pull us : and as our Saviour saith , John 6. 44. No man cometh to the Sonne but whom the Father draweth . Wherein appeareth the undeserved mercy of God in preventing us , in seeking that which was lost , in being found of them that sought him not , in coming to them that neither could nor would ( through their own default ) come unto him . And secondly , because there must be alwayes a daily progresse in this kingdome , and work of grace in this life , therefore we are taught to pray daily that this kingdome may come . Now let us see how this kingdome cometh , and what it is which here we ask . Of the coming of this kingdome there be three degrees : The first is the pulling and drawing us out of the kingdome of Satan and power of darknesse unto God ; which is our effectuall calling , whereby we are brought from the spirituall bondage of sinne and Satan into the glorious liberty of the sonnes of God , and are made fellow-citizens of the Saints , & domestici Dei , of the houshold of God , Ephes. 2. 19. And this calling is wrought by this means . First , to us sleeping in our sinnes the word of God is sent to rouse us , the law shewing us our sinnes and the punishments due for them , the Gospel promising salvation upon the condition of faith and repentance . Secondly , the spirit of God concurring with the word inlighteneth our minds to understand the word of God , inclineth our minds to attend thereunto , mollifieth our hard and stony hearts in the sight and sense of sinnes ; and then travelling under the burden of them with wearinesse , he stirreth up in us a hunger and thirst after the righteousnesse of Christ and reconciliation with God , and teacheth us to pray with sighs which cannot be expressed . Secondly , when the Spirit of God applieth the merits and efficacy of Christs death and r●…surrection to the justification of the sinner , and by degrees worketh in him faith and assurance of the pa●…don of his sinnes ; whereupon followeth peace of conscience , and joy in the holy Ghost : In which three t●…e Apostle saith that the kingdome of God doth consist , Rom. 14. 17. Thirdly , when Christ our King ruleth and reigneth in our hearts by his word and Spirit , teaching us to deny ungodlinesse and worldly lusts , and to live soberly , justly and holily in this pr●…sent world , expecting the happy hope and glorious appearance of the great God our Saviour Jesus Christ , Tit. 2. 12 , 13. that is , when by his Spirit he applieth the merits of his death to the mortifying of sinne in us , and of his resurrection to raise us up to newnesse of life . And this we desire not onely for our selves , but also for the whole company of the elect , That the Lord would from all sorts gather his Church , electing them from the world , engraffing them into his Son , justifying them by faith , and sanctifying them by his Spirit ; Th●…t he would confirm them by his grace , that they may increase more and more , and be inriched with all spirituall blessings in heavenly things , and finally by the power of God through faith may be preserved unto everlasting life , 1. Pet. 1. 5. And because the Church of God is , as we have said , the kingdome of God , we desire not onely that God would gath●…r his Church , but also that he would inlarge it more and more , by the visible adding unto it those that are to be saved ; that h●… would prosper and preserve it , Psal. 122. 6. protect and defend it from all enemies both corporall and spirituall ; that he would give all graces needfull and expedient unto them . And thus we are to pray that the kingdome of Gods grace may come uponus and upon all his chosen servants . The means are to be prayed for of the coming of Christs kingdome . II. Now because this kingdome cometh by means , we are also to pray for them . The means are either outward or inward . The outward are the preaching of the word , and Christs government by his min●…ters . The preaching of the word ▪ which is the Gospel of the kingdome of God , is such a notable means of the coming of the kingdome that it is called the kingdome of God. For whereas there be three degrees of this coming , our Vocation , Justification , and Sanctification ; every one of them ordinarily is wrought by the preaching of the word . We are called outwardly by the Gospel ; We are justified by faith : faith cometh by hearing of the word , Rom. 10. 17. We are sanctified by the word of truth ; by the preaching of the word we are begotten unto God. Therefore we are to pray that the word of God may have a free passage and be glorified , 2. Thess. 3. 1. and also that the preaching of the word and Gospel be not taken from us , or , as Matth. 21. 43. that the kingdome of God be not taken from us , but continued to us and our posterity . And because there cannot be preaching of the word except there be preachers , Rom. 10. 14. we are taught to pray , Matth. 9. 38. that God would send forth labourers into his harvest ; that he would furnish them with Vrim and Thummim , gifts sufficient , Ephes. 6. 19. that he would clothe them with righteousnes , Psal. 132. 9. that he would open unto thē a doore of the word , that they may speak the mysterie of Christ , Col. 4. 3. And because there cannot be ordinarily learned guides and scribes taught unto the kingdome of God , except they be first trained up in good literature , we are to pray also for the Universities and schools of the prophets , which are the seminaries and seed-plots of the Church . The second outward means is the government of Christ by his servants both in the Church and Commonwealth . In the Church , by the Ministers and governours exercising in the name of Christ admonition , suspension , excommunication . For whom we are to pray , That they may execute their offices according to the will of God , as shall most serve for the advancement of the spirituall kingdome of Christ , and defacing of the kingdome of sin and Satan ; That the people submit themselves to the censures of the Church , and be reclaimed thereby . In the Commonwealth , by Magistrates , who are Gods ministers also , &c. Rom. 13. whom God hath advanced that they might be nursing-fathers and nursing-mothers to the Church , Isai. 49. 13. For whom also we are to pray , 1. Tim. 2. 2. That after the example of David , Josias , Ezechias , they may reform religion , defend the truth & profession of it , suppresse idolatry and superstition , punish sinne , &c. That the subjects may live in all obedience unto them as unto the ordinance of the Lord. The inward means is the operation of Gods Spirit in the souls of men . For it is the Spirit of God which maketh the outward means effectuall , and without which neither the preaching of the word nor the other means of government will any whit prevail , 1. Cor. 3. 7. Deut. 29. 4. It is the Spirit of God who in the ministery of the word knocketh at the doore of our hearts , and inlighteneth our minds to understand it : John 16. 13. he leadeth us into all truth ; 1. John 2. 20 , 27. he teacheth us ; he openeth our hearts to listen unto it , as he did the heart of Lydia , Acts 16. 14. he maketh the word the savour of life unto life . For without the Spirit the word is a dead letter , the Scripture a seale●… book : without him we cannot say that Jesus is Christ : without him we cannot pray , &c. He mollifieth our hearts , and worketh in us that godly sorrow working repentance never to be repented of : which stirreth up in us earnest desires , and maketh us to call upon God with sighs unspeakable ; and is therefore called the Spirit of supplication . He worketh in us the assurance of our reconciliation with God , which we call faith ; and is therefore called the Spirit of adoption , whereby we cry , Abba , Father , &c. He sanctifieth us throughout , mortifying sinne , and raising us up into newnesse of life , Ezech . 36. 26 , 27. working in us all sanctifying and saving graces ; and is therefore called the Spirit of grace : and so every grace is called by the name of the Spirit , because it is a gift of the Spirit ; as the Spirit of wisdome and revelation , Ephes. 1. 17. Isai. 11. 2. In this petition therefore we desire that the Lord would grant us his Spirit ( which he hath promised , Luke 11. 13. ) and that by this Spirit he would rule and reigne in us , and quicken us , that being animated thereby we may behave our selves as members of Christ , &c. ruled and guided by his sanctifying Spirit . The impediments of Gods kingdome to be prayed against . III. Lastly , because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let it come , seemeth to import and presuppose some obstacles and impediments whereby this kingdome is hindered we do also pray that these may be removed . The impediments are these : First , the three main enemies of our salvation are also the chief oppugners of the kingdome of grace , the Devil , World , and Flesh. The devil seeketh by all means the ruine of the Church in generall , Revel . 12. and also of the particular members . Whilest this strong man possesseth his hold ( that is , every naturall man ) all things are at quiet : but when the Lord by his word and Spirit draweth any out of the kingdome and power of darknesse , then he bestirreth him , and by all tentations both by himself and his instruments he seeketh to entangle him in sinne . When the seed of the word is sown in the hearts of men , he carrieth it away , as the birds do the corn which fall on the wayes , Matth. 13. 19. or he blindfoldeth them that they shall not see the light of the gospel , Ephes. 4. 4. or if they understand it , he carrieth them away captive to the obedience of his will. If they be called to repentance , he perswadeth them to deferre it ; They may repent hereafter as well , &c. If to amendment of life ; he telleth them that if they be elected , they may live as they list ; if rejected , they cannot be saved : If to humiliation ; that it is a doctrine that belongeth to notorious sinners , &c. Moreover , he opposeth himself to the Ministers and their ministery , Zech. 3. 1. he suborneth false teachers , and is a lying spirit in their mouthes . Therefore we pray that the Lord would bind Satan , dissolve his works , and tread him under our feet , Rom. 16. 20. The second is the world and the lusts thereof , which choke the seed of Gods word , Matth. 13. 22. ( the glorious shew of this world , 1. Cor. 7. 31. ) By these Satan as by nails naileth men to the earth that they cannot mind heavenly things : By them as baits he allureth to sinne , as snares entangleth to perdition . Which make men citizens of the earth , and misse of their freedome in heaven ; which cause men place their paradise upon the earth , and not to care for the kingdome of heaven ; ( For a man cannot serve God and Mammon , or be a worldling and yet a subject of this kingdome ) which make worldly men sell their birthright with Esau , &c. therefore we pray that the Lord would deliver us from the evil world , Gal. 1. 4. wain us from it ; that we may renounce all worldly lusts ; that we may use the world so as we abuse it not , 1. Cor. 7. 31. that the world may be crucified unto us and we to the world , Gal. 6. that by faith we may overcome the world , 1. John 5. 4. and that we may behave our selves not as worldlings minding earthly things , but as pilgrimes on the earth and ●…itizens of heaven , and fellow-citizens of the saints , Ephes. 2. 19. whos 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oonversation , is in heaven , Phil. 3. 19 , 20. The third is our Flesh , that is , our own corrupt nature , the wisdome whereof is e●…mity against God ; which lusteth against the spirit ; which sendeth out continuall lusts , as it were sparkles out of a furnace , which fight against our souls ; which the devil abuseth as his bawd to pollute us and to beget in us all manner of sinnes , which bring forth death . Therefore we pray that the Lord would reigne in us by his Spirit ; that we may not be carnall but spirituall ; that we may not walk after the flesh but after the spirit ; that , as being pilgrimes on earth but citizens of heaven , we may abstein from fleshly lusts , &c. 1. Pet. 2. 11. that we may crucifie the flesh and the lusts thereof , Gal. 5. 24. In a word , we desire that the Lord would confound the kingdome of darknesse , whereby the devil ruleth in the hearts of men , using for his instruments or souldiers the lusts of the world and of the flesh . The outward enemies of Gods kingdome . But these were spirituall enemies . And we are not onely to pray against them , but also against the outward enemies of the Church , which is the kingdome of God : And these are either open and professed enemies , as the Turks and Infidels ( the great Turk being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Abaddon , that maketh havock of the Church , Revel . 9. 11. ) or else close and covert enemies which under the name and profession of Christ oppugne the kingdome of Christ , as Antichrist & his Synagogue , that is the Pope and the Church of Rome . For notwithstanding all their glorious profession , that they and they alone are the Church of God , yet these are they that say , We will not have this man to reigne over us , but having received the mark of the beast are in subjection to the Pope under penalty of damnation : And he sitteth in , or rather sets himself against the Church , usurping sovereigne authority ; and sitting as God in the throne of Christ , he deteineth the people in ignorance , making them believe that their implicite faith will save them : and so they lead them blindfolded after them as it were in a string , to perdition . For whose law reigneth amongst them ? Gods , or their own ? The breach of whose law more severely punished ? To whose government are they subject ? Gods , or their own ? What doctrine do they teach ? the word of God , or the inventions of men ? The word of God , which is his sceptre ; do they not suppresse this light of mens souls ? do they not hide it from the people under a strange language , as it were under a bushel ? do they follow the Lambe that have received the mark of the beast , and persecute with fire and sword all true professours ? &c. Well , against these enemies , both secret and open , covert and discovered , that is , Gog and Magog , Revel . 20. we are taught to pray , that being subdued , ( that is , either converted or subverted ) the Church and kingdome of God may be advanced . Besides these enemies there are also other impediments of the kingdome of God opposite to the outward means . As to the preaching of the word , 1. The insufficiency of Ministers not able to teach ; 2. Their negligence and idlenesse ; 3. Their causelesse non-residencie , and covetous multiplying benefices with cure ; 4. The want of maintenance by impropriations and corruption of Patrones . All these we are to pray that they may be removed , and a free passage to his word granted . Impediments opposite to government , are either no government but confusion in the Church and Commonweal ; or else corrupt government , the rulers hindring rather then promoting the kingdome of Christ. We see then what we desire when we pray that the kingdome of grace may come : viz. That where it is not it may be erected , and where it is it may be continued and enlarged ; That he would blesse , preserve , and protect his Church : That the Lord would rule and reigne in us by his word and Spirit : That he would effectually call those which belonging to his election are not called : That he would justifie us by faith , sanctifie us by the holy Ghost , and make us and all his meet to be partakers with the Saints in light : That we may more and more feel in our selves the fruits of this kingdome , righteousnesse , and peace , and joy in the holy Ghost : and to this end , That he would give a free passage to his word , and send faithfull labourers into his harvest , blessing them and their ministery , and also the seed-plots thereof : That he would establish an holy government in the Church and Commonwealth , and blesse the governours , &c. That he would grant unto it the effectuall operation of the holy Spirit , making the outward means profitable : That he would confound the kingdome of darknesse , sinne , Satan and Antichrist : That the devil may be trod under our feet , the world crucified unto us and we to the world , the flesh with the lusts thereof mortified : That we may renounce and forsake ( according to our vow in baptisme ) the flesh , the world , and the devil : That all other impediments of his kingdome of grace and our salvation being removed , we may be preserved blamelesse to the coming of Christ , and may be kept by the power of God through faith unto salvation . Vses . Wants to be bewailed . Now let us come to the uses . First , our need which we have to make this prayer , by reason of our defection from God in our first parents , and our originall sinne derived from them . For before man fell from God by sinne , he was wholly subject to the kingdome of God , and conformable to his will in all righteousnesse and holinesse ; his mind inlightened with knowledge , endued with wisdome , his conscience pure , his will holy and just , his affections orderly , the inferiour powers of his soul subordinate to the superiour , and all to God , the members of the body instruments of holinesse unto righteousnesse . But when as man fell from God by sinne , he became the subject of Satan , his mind darkened with ignorance & folly in spirituall things , his conscience impure , his will not onely unjust but also unable to will that which is good , his affections inordinate , the inferiour faculties rebelling against the superiour , the members of the body instruments of sinne unto iniquity . We therefore that are bred and born in this state of disobedience , have great need to pray that the Lord would rule in us , that we may be renewed according to the image of God in holinesse and righteousnesse . 2. Our spirituall servitude and bondage under sinne and Satan : by reason whereof we are not able to come unto God , but must desire that his kingdome may come unto us . When we ceased to subject our selves to God , we became the subjects of Satan ; when we left to be the servants of righteousnesse , we became the servants of sinne ; when we left the image of God , we got the image of the devil . Naturally we are wholly carried away by the devil as captives to the obedience of his will , doing nothing but sinne , and pleasing our selves therein ; thinking our selves free , as John 8. being most bond : and therefore if we did feel the power of sinne and Satan reigning in us , we would with great fervency and vehemency of affection desire that the Lord would pull us out of this power of darknesse , and translate us into the kingdome of his Sonne . 3. Our unthankfulnesse unto God that hath brought us out of this bondage into the glorious liberty of the sonnes of God ; especially considering he gave himself for us to this end , Luke 1. 74. Tit. 2. 14. 1. Pet. 2. 24. We had need therefore to pray that he would rule in us by his word and Spirit : For professing our selves to be redeemed by Christ , we behave our selves ( many of us ) as if we still were in the bondage of sinne : For , whom we obey , his servants we are . 4. Our neglect and contempt of the word . 5. Our resisting the good motions of his Spirit , and striving against the same : our contristation or making heavy the Spirit of God. 6. The remnants of the kingdome of darknesse or rather our heaps of sinnes and corruptions ; our continuall lusts and concupiscences . 7. Our yielding to the temptations of Satan ; our worldly minds following after pleasure , profit , or preferment ; our not crucifying of the flesh , but rather walking therein . And as we are to ask good things for others , so must we also bewail their wants . As when we see men plunged in sinne , and carried away headlong to their perdition , as the swine were into the sea , we ought to lament their desperate estate , Psal. 119. 136 , 158. Ezech. 9. 4. We are to bewail all the impediments of the kingdome of Christ , disorder in the Church , confusion in the Commonweal , the want of the word , and causes thereof . Our hearts ought to yern within us , as our Saviours did , Matth. 9. 36. when we see a people living in ignorance and sinne , without means & without God in this world : and therefore for the supply of all these wants , we are in sense thereof to pray fervently , Let thy kingdome come . Our duties in our lives . 1. In respect of the kingdome of power , That we acknowledge the Lord to be our absolute King : That we submit our selves to his providence : That we rest contented and well pleased with whatsoever he doth towards us , who doth all things according to the counsel of his will. 2. In respect of the kingdome of grace , we ought to have an earnest desire of the advancement of Gods kingdome , and zeal of the Churches good ; and more particularly , that the Lord would reigne in us by his word and Spirit . And unto this desire must be joyned an holy endeavour , first in order and first in degree to seek the kingdome of God and his righteousnesse , that is , that the Lord would rule in us by his word and Spirit , and that we may shew our subjection by bringing forth the fruits of righteousnesse . 3. A carefull using of the means which God hath appointed to advance his kingdome , & to work our salvation ; to heare the word with submission , reverence , attention , good conscience , and desire to practiceit ; to nourish the good motions of the Spirit , yielding our selves to be drawn thereby . 4. Thankfulnesse to God that he hath made us subjects of his kingdome , Col. 1. 12. Mark 11. 10. and care to behave our selves as subjects of this kingdome . 5. Diligent endeavour in our severall places and callings to advance and further the kingdome of Christ. Princes and Magistrates must be nursing-fathers and nursing-mothers of the Church , zealous by all good means to advance the kingdome of Christ , and to remove the impediments thereof , and to set themselves against the kingdome of darknesse , of sinne , Satan , and Antichrist ; to root out all superstition and idolatry , and the relicks thereof ; to reform religion where it is corrupt ; to be defenders of the faith ; to take order that there may be preachers in all places provided for , and see them discharge their duties ; to punish sinners , and reward the vertuous . If we be Ministers , we are by preaching of the word in season and out of season , to do our endeavour to win men unto the Lord , &c. If private men , we must live in obedience to superiours in Church and Commonwealth , as to the ordinance of the Lord , our King ruling us by them . Whatsoever we are , our dutie is to labour by all means , 1. that we our selves may become subjects of the kingdome of grace , and 2. that by all good means we may win others unto the Lord. 6. To oppose our selves against the enemies of the Church both spirituall and temporall ; to resist Satan and his temptations ; to be wained from the world , and to mind heavenly things ; to walk not after the flesh but after the spirit ; to come out of Babylon into the Church of God , to keep us therein ; to oppose our selves against Antichrist and his adherents , as being enemies of the kingdome of Christ. But here the hypocrisie of very many is detected , who ask this petition with their mouthes but desire it not with their hearts : As first in respect of the universall kingdome , those that will not submit themselves to the providence of God , but desire rather that they were freed from all subjection unto God , they abuse God in making their prayer and pray against themselves , that God would advance his kingdome , and make his enemies his footstool , or break them with his iron sceptre like a potters vessel . Secondly , in regard of the kingdome of grace ; first , those that will not have Christ to reigne over them by his word and spirit , but cast off his yoke of subjection , Luke 19. 14. Psal. 2. 3. sonnes of Belial : such mock God when they say this prayer . 2. Those who living in ignorance and sinne , and consequently in spirituall bondage , please themselves as if they were free , John 8. 33. and therefore do not truly desire that Gods kingdome may come , because they have no sense of their own misery , &c. 3. Those that seek not the kingdome of God and his righteousnesse , but set themselves to seek their own carnall and worldly desires . 4. Those magistrates , ministers , people , that seek not the advancement of Christs kingdome in themselves , contemning the word , quenching the spirit , nor yet in others . As for those Magistrates who in stead of cherishing the Church do persecute it , in stead of advancing Gods kingdome do deface it , erecting superstition and idolatry , suppressing vertue , advancing vice ; or those Ministers that deprive the people of the food of their souls , and like dry nurses hunger-starve them ; or those men whosoever that labour to withdraw men from allegeance unto God : all those oppose themselves to the kingdome of grace ; and therefore being enemies , in making this prayer do ask their own confusion . For our Saviour Christ sheweth himself to be a King as well in subduing his enemies as in preserving his subjects , Psal. 110. 1. Psal. 2. 6. 5. Those that follow the temptations of the devil , the desires of the world , and lusts of the flesh , and please themselves in so doing , they are not guided by the Spirit of Christ , but are enemies to his crosse , Phil. 3. 19. and souldiers in Satans camp . As therefore we desire the kingdome of grace so let us seek it , &c. Of the coming of the kingdome of glory which we here desire . Thirdly , we desire that the kingdome of glory may come , that is , that the number of the elect being accomplished , and all Gods enemies subdued , Christ would hasten his coming to judgement to our full redemption and glorification , that God may be all in all . Here therefore we pray , 1. That God would hasten the coming of Christ unto judgement ; and to that end would accomplish the number of the elect , and subdue all his enemies under his feet : 2. That this kingdome may come unto us , and that it may be possessed of us ; and to that end would make us meet to be partakers of the inheritance of the Saints in light , and would free and keep us from all evil unto his own everlasting kingdome , 2. Tim. 4. 18. and would by his power through faith preserve us unto everlasting life , 1. Pet. 1. 5. Vses . 1. Dutie in our lives . We must earnestly desire the coming of Christ , and believe that it shall come , and that to our salvation . 2. Wants to be bewailed . First , the want of faith , by reason of the conscience of our manifold sinnes which make a separation between God and us , and make the remembrance of the judgement terrible unto us : so that we cannot desire the coming of Christ to judgement as we ought . Secondly , the worldlinesse of our minds , in that we are all more or lesse overtaken of the desires thereof , and not so wained from the world as becometh pilgrimes on earth ; so that many of us are so farre from desiring another life that they could be content to live here for ever . Thirdly , our sinnes must be as an heavie burden unto us ; that being weary we may earnestly desire to be dissolved , and so disburdened of them , Rom. 7. 23 , 24. Phil. 1. 23. Fourthly , we must bewail and be weary of the sinnes of the world , whereby Gods name is dishonoured , his kingdome hindred , his will neglected , that so we may truly desire that an end may be put to these evil dayes , and may say , How long , Lord , holy and true ? Revel . 6. 10. We must believe 1. That Christ will come to judgement , and that there will be a kingdome of glory after this life : for these two articles of our faith are here presupposed : For if we be in the number of those mockers of whom Peter foretold , 2. Epistle 3. 4. that believe not this second coming of Christ , &c. we shall but mock God if we make this petition . 2. That Christ will come to our salvation , and that we shall be inheritours of that kingdome : for we cannot else truly desire his coming , &c. Duties in our lives . I. We must give all diligence to make our calling and election sure : For by this means an entring shall be ministred unto us abundantly into the everlasting kingdome of the Lord , &c. 2. Pet. 1. 10 , 11. II. If we pray in faith that our request may be granted , we must expect Christs second coming . And we must expect it with faith , fervency , patience , and vigilancie . With faith , that is , with perswasion & assurance that Christ will come to our full redemption . For whē a man can truly say by faith , that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conversation , is in heaven , he will also adde with the Apostle , from whence we look for a S●…viour , Phil. 3. 20. and consequently expect it with chearfulnesse , and not with unhappy Felix tremble at the mention of judgement . For howsoever it shall be a day of unspeakable terrour to the wicked , yet to the godly it shall be a day of singular comfort : For then the Lord shall wipe away all tears from their eyes , Revel . 7. 17. For which cause it is called the time of refreshing , Acts 3. 19. And therefore our Saviour Christ , Luke 21. 28. biddeth the faithfull to lift up their heads , &c. because the day of their full redemption both body and soul draweth near . Secondly , we must expect with earnest desire , 1. eternall life , 2. the coming of Christ , Tit. 2. 13. For how can a man faithfully expect and certainly look for happinesse who doth not also earnestly desire it ? therefore the Apostle saith , that we who have the first-fruits of the Spirit , do sigh within our selves , expecting the adoption ( that is , the heavenly inheritance whereunto we are adopted ) and the redemption of our body at the second coming of Christ , Rom. 8. 23. Secondly , we are with desire to expect the second coming of Christ , looking for and hastening unto the coming of the day of God , 2. Pet. 3. 12. But there are many who with Balaam desire salvation , but how few that desire the second coming of Christ ? Yet this is made a note of a true Christian , to love and desire it , 2. Tim. 4. 8. For , as Th. Aquinas saith , Qui diligit amicum cum desiderio exspectat eum , He that loveth his friend expecteth him with longing desire . And also they who believe that Christ is their Saviour , they will also desire his coming . And as the creature earnestly waiteth for that time which Acts 3. 21. is called the time of the restitution of all things , which now are subject to vanity , Rom. 8. 20. for then the heaven & earth shall be renewed , 2. Pet. 3. 13. so we also , who have the first-fruits of the Spirit , sigh within our selves , waiting for the adoption , even the redemption of our bodies , Rom. 8. 23. Then is the time of Christs marriage with his Church , and of our conformation with him in glory , 1. John 3. 2. For when he shall appear , we shall be like unto him . If then the second coming of Christ shall be a day of refreshing , of full redemption , of Christs marriage with his Church ; then those who hope to be partakers of these benefits , & are espoused unto Christ by faith , will with as earnest desire expect his second coming as the loving bride doth the marriage-day . Wherefore , as it is Revel . 22. 17. the Spirit and the bride say , Come : and let him that heareth say , Come . and v. 20. Come , Lord Jesu , come quickly . And so the Lord hath taught us here to pray . And therefore if we will pray unto the Lord in truth , we must labour to attein unto this assurance of faith ; that being assured of Gods everlasting love towards us in Christ , we may earnestly desire the Lord , that an end being put to these evil dayes , he would hasten the coming of Christ. Neither let us think that we have well profited in the school of Christ untill we do with desire expect his coming . Thirdly , we must expect with patience . For he that is saved in hope ( as all the faithfull are in this life ) expecteth with patience that which he hopeth for : For hope is not of that which is seen . If therefore , saith the Apostle , Rom. 8. 25. we hope for that which we see not , we do by patience expect it . And surely in respect of this coming of Christ to our salvation , we had need of patience , Heb. 10. 36. For , as Peter hath prophesied of these last dayes , there are come mockers , walking after their lusts , who say , Where is the promise of his coming ? 2. Pet. 3. 4. but the holy Ghost answereth , Heb. 10. 37. Yet a very little while , and he that shall come will come , and will not tarry . Dearly beloved , saith the Apostle Peter , 2. Epist. 3. 8 , 9. be not ignorant of this one thing , that one day with the Lord is as a thousand yeares , and a thousand yeares as one day . The Lord is not slack as concerning his promise , as some men account slacknesse , but is patient towards us , and would have none to perish , but would have all men come to repentance , viz. that the whole company of the elect may be fulfilled . Therefore , as Isaiah saith , Qui crediderit nè festinet , Let not him that believeth make haste . For seeing the Lord in patience towards us deferreth his coming and the fulfilling of his promise , we ought with patience to expect it . Sustine ipsum , saith Augustine , qui sustinuit te ; If he waited patiently untill thou shouldest amend thy bad life , then do thou also patiently wait untill he crowneth thy good life . Fourthly , we must expect the coming of Christ with vigilancie , having our loyns girt and our lights burning , like the vigilant servants , Luke 12. 35 , 36 , 37 , 40. and the wise virgins , Matth. 25 : not like the ungodly servant , who saith in his heart , My master deferreth his coming , &c. Luke 12. 45. nor the foolish virgins , who sleeping in securitie , and contenting themselves with the shining lamp of an outward profession , at the coming of the bridegroom were shut out . III. The third duty . So to live in this expectation as that neither prosperity nor adversity shall be able to remove us from the love of God , being stayed with the anchor of hope , Heb. 6. 19. apprehending and expecting the heavenly joyes set before us , in respect whereof all the prosperity and pleasures of this life are to be contemned , and all adversities patiently to be indured . For those that have this assured expectation , contemne all the prosperity of the world as mere vanity in respect of the glory that shall be revealed , and therefore are crucified to the world , and mind heavenly things , &c. Again , this expectation swalloweth up the sense of all temporall afflictions , as experience hath taught us in the martyrs : For the afflictions of this life are not worthy of the glory which shall be revealed in us , Rom. 8. 18. Therefore , as the Apostle exhorteth Heb. 12. 1 , 2. let us , having such a cloud of martyrs , with patience runne the race that is set before us , looking to Jesus , &c. Jacob for the promised reward , viz. the marriage of Rachel , thought his seven yeares troublesome service to be but easie and short : how much more ought we chearfully to bear all the afflictions of this life as light and momentany , in respect of that super excellent weight of glory ? And for this cause also we are to comfort our selves in all distresses in the expectation of a better life . IV. We must walk worthy of God who hath called us to his kingdome and glory , 1. Thess. 2. 12. and live as it becometh those that have this hope , 1. John 3. 3. For every one that indeed hath this hope , ( namely , that he shall be like the Sonne of God ) purifieth himself as he is pure , that he may be in some measure like to him in grace in this present world , as he hopeth to be like him in glory in the life to come . And let us remember that if we have hope for the end , we must be carefull of the means , as being the necessary forerunners of glorification , faith , repentance , sanctification . And in this expectation must the duties of piety , justice and sobriety be performed , Tit. 2. 13. V. We must so live as if we were alwayes ready to meet Christ Jesus in the clouds ; and to this end set before us continually Christ sitting in judgement , that we may alwayes labour to be such as then we desire to appear , that we depart not from Christ ashamed , 1. John 2. 28. And surely what can be more forcible to draw men to repentance and to stirre them up to vigilancie then the meditation of the judgement to come , & a continuall expectation of Christ coming in the clouds ? Recordare novissima , Remember thy end , saith he , Ecclus 7. 36. and thou shalt not sinne . For where this cogitation is once settled , that we shall appear before the judgement-seat of Christ , it will not suffer a man to be in quiet untill he be settled in such a state as that he may with boldnesse appear before the Judge . Therefore the coming of Christ to judgement is used as a forcible argument to draw us to repentance , Acts 17. 30. 2. Pet. 3. 10 , 11 , 12 , &c. These things if we do , we shall with chearfulnesse expect the coming of Christ , and when he cometh we shall appear with boldnesse , 1. John 2. 28. but otherwise with unhappy Felix we shall tremble at the very mentioning of judgement , so farre shall we be from truly desiring ; and at the sight thereof we shall depart from Christ ashamed , desiring the mountains to fall upon us , Revel . 6. 16. Wherefore to conclude ; If we will truly make this petition in our daily prayers , we must every day so behave our selves as if Christ were presently to come to judgement . And in this behalf let us imitate S. Hierome . So oft , saith he , as I consider that day , my whole body trembleth : for whether I eat , or drink , or do any thing else , that terrible trumpet soundeth in mine eares , Surgite mortui & venite ad judicium , Arise ye dead and come unto judgement . VI. We must live as having our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conversation , in heaven , from whence we look for a Saviour , minding heavenly things , and not being addicted to the world or the desires thereof , but living as pilgrimes on the earth , &c. The hypocrisie of men is here detected , who either 1. make this prayer having not this desire ; or 2. live as if they were out of hope ; as all those do that go on in their sinnes without remorse : for how can he truly hope for the end , that ●…areth not for the means ? Doth not the holy Ghost say , That without holinesse we shall never see God , Heb. 12. 14. That without regeneration we shall never enter into the kingdome of heaven , John 3. 3 , 5. ? Therefore we cannot hope that Christ his coming will be to our everlasting salvation , if we continue in our sinnes ; neither can we truly and earnestly desire his coming , except we have that hope ; neither can we truly make this prayer , except we have this unfeigned desire . 3. Those that are wedded to the world , and are so farre from desiring the hastening of Christs coming that they do not onely desire to live here alwayes but also so behave themselves as if they meant alwayes to abide here , placing their paradise upon the earth , and not caring for the kingdome of heaven . The third Petition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The order . THis petition is a consequent of the former : For then doth God reigne in the hearts of men when they subject and submit themselves to his will. Therefore as in the former petition we desired that the Lord would reigne in us , so here we pray that we may shew our selves to be his subjects by perform●…g his will. For these two are relatives ; if he our 〈◊〉 , then we his subjects . And therefore hereby we 〈◊〉 discern whether the Lord doth reigne in us , if we hav●… a true desire and endeavour to do his will. And the●…fore our Saviour Christ , Matth. 6. 33. as he doth ●…id us to seek first and principally the kingdome of God , so also his righteousness●… ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will , signifieth three things : either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which willeth ; or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the willing ; or 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing willed . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which willeth , in the creatures is the faculty of the mind whereby it willeth : But in God , whose nature is most simple , and in whom there is nothing which is not himself , it is his essence . In this sense , Voluntas Dei est essentia Dei volens , the will of God is the essence of God willing . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the willing , in the creatures is the act or function of willing proceeding from the fa●…ulty : But in the Lord both the act of willing and the faculty whereby he willeth is his essence . Therefore as his essence is one and eternall , so his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his willing , is one and eternall , and without succession . And therefore whatsoever God hath willed , doth , or shall will , that he willeth with one and the same everlasting act of willing . For as uno actu intelligendi unóque intuitu omnia intelligit ; so also uno actu volendi omnia vult quae vult : for as with one act of understanding and one view he understandeth all things , so with one act of willing , he willeth all that he willeth . Out of which appeareth the unchangeablenesse of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his willing . For whereas in ours there is a change , when either we will that which before we did not , or leave to will that which before we desired ; God by one eternall act of willing willeth all things , and therefore neither beginneth to will that which before he did not , nor leaveth to will that which once he willed . The consideration whereof ought to be 1. A stay and comfort to Gods children in any distresse , seeing there doth nothing happen unto them which the Lord hath not willed from everlasting , and that for his glory and their good ; 2. An argument of thanksgiving unto the Lord , who before we were willed so well unto us ; 3. A confirmation of faith in his promises , because whom he loveth he loveth to the end ; neither is he as man that he should repent . For howsoever repentance be sometime ascribed unto him , yet this and the like passions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are spoken after the manner of men , but must be understood according to the majesty of God. And as sometimes repentance is affirmed of God , so also many times it is denied . Where it is denied , it is to be ascribed to the immutability of his will ; where it is affirmed , efficaciae actionis , to the efficacy of his action . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing willed ; which oftentimes in the Scripture is called his will , John 6. 39 , 40. 1. Thess. 4. 3. And in this sense the testament is called the will of the testatour . The thing that God willeth properly and per se is good , howsoever unproperly & by accident he willeth that which is evil ( non quidem facere sed fieri ) not to do it but to permit it to be done , as it is referred to good ends , viz. his glory and our good . Bonum est esse malum , It is good there should be evil , that both the glory of Gods mercy in saving us and of his justice in punishing our sinnes in Christ might appear : But properly the Lord willeth not it , but the end : as when a man is content that some part of his body should be seared , he doth not properly desire the searing of the part but the health of his body . The things willed are either God himself and those things which pertein to himself , as his glory , &c. or the creatures , and such things as belong unto them . Himself he willeth most properly : for if bonum cognitum , known good , be the proper object of will , then primum & supremum bonum , the first and supreme good , which is himself , is most properly the object thereof . His creatures he willeth and such things as concern them as means referred to this end , Rom. 11. 36. Prov. 16. 4. Himself he willeth by absolute necessity , not indeed of constraint but of nature : for most willingly he willeth . His creatures he willeth most freely , having liberty either to will them or to nill them . Howbeit things willed come to passe by necessity , not absolute but ex hypothesi voluntatis Divinae , on the condition of Gods will. Now God willeth the means , not thereby to perfect the end , which is himself , or to purchase any good to himself : for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most perfect , and doth not stand in need of any of his creatures , Psal. 16. 2. but he willeth them propter se communicandum , that they by the communication of himself unto them may be perfected . Omnia ordinantur in finem ut à sine perficiant●…r , All things are ordained unto an end that from the end they may be perfected . So that he willeth and willeth well to his creatures for their good and not for his own : which commendeth the riches of his love towards us . But to proceed ; Those things that God willeth concerning his creatures are either quae fieri vult de creaturis , aut quae fieri vult à creaturis , the things that he will have done concerning the creatures , or the things which he will have done of the creatures : the knowledge of both which must be sought after so farre forth as it hath pleased him to reveal the same or promised to reveal it , Deut. 29. 29. Rom. 12. 2. That which is voluntas beneplaciti concerning the creatures is the will of his good pleasure ; which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 11. 25 , 26. and decretum Dei , the decree of God. The which is partly secret , which the Lord will not have foreknown ; and therefore we must religiously adore it , not curiously search it , Rom. 11. 33 , 34. Acts 1. 7. John 21. 23. partly revealed . And this decretum Dei , decree of God , is either universall , concerning the government of the world ; or more speciall , concerning the salvation of the elect or damnation of the reprobate . The former revealed in part , both beforehand to the Prophets , and also by the events : the latter revealed by his Sonne in the Gospel , John 6. 40. Eph. 1. 5. What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good pleasure , of God is , not onely towards the elect in generall but also towards himself , every Christian ought to know . For besides that it is declared in the Scriptures , sealed by the Sacraments , confirmed by his daily benefits , the holy Ghost also revealeth this knowledge unto us , 1. Cor. 2. 10 , 12. Rom. 8. 39. Gal. 20. 20. 2. Tim. 1. 12. Rom. 5. 5. The will which God willeth to be performed of us , is voluntas signi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is well-pleasing , Col. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is acceptable , Ephes. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That will of God which is good , acceptable , and perfect , Rom. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This will we are bound to know , E●…h . 5. 17. because he hath revealed it in his word , because we are to practice it , and according to it as the rule of justice are to frame and fashion our wills ; not onely to will the same things , but also after the same manner , with love unfeigned ; to the same ends , seeking the glory of God , and the good of our brethren . And of this will doth our Saviour speak . This in generall is whatsoever the Lord requireth of us either in the Law or Gospel : But more specially there are some branches thereof recorded in the word of God. As , it is the will of God that so many as shall be saved , being adulti , come to age , shall come unto knowledge of his truth , 1. Tim. 2. 4. that a sinner should convert unto him , Ezech. 33. 11. that we should believe in Christ , 1. John 3. 23. that we should be thankfull unto him for his mercies , 1. Thess. 5. 18. that we should be sanctified , 1. Thess. 4. 3. and by weldoing stop the mouthes of the ignorant , 1. Pet. 2. 15. that we should patiently and chearfully suffer affliction , Matth. 16. 24 , 25. Unto this will of God are opposed the slesh , which is enmity against God , the desires of the world , the will of Satan , which is sinne , and whatsoever is an enemie to the performance of this will. And therefore as we are taught to pray that Gods will may be done , so also that these things which be contrary and are impediments may be removed . Thy will : which is not onely just , but also the rule of all justice : Not our will , nor the will of Satan , or of the world . For here we are taught to pray , that our words and our lives may be framed according to the will of God , which is the rule of justice ; and that we may have grace to deny our selves and our own will , renounce the desires of the world , & resist the will of the devil ; that he would create new hearts in us , and establish us by his free Spirit ; that we may will and desire such things as are acceptable unto him . And surely if our Saviour Christ , whose will was pure , said , Not my will but thine be done , how much more ought we so to desire ? Fiat , be done . ] But here it may be demanded , Whether the will of the Lord be alwayes performed or not : and if it be , to what end serveth this prayer ? and if not , how can that be verified , Isai. 46. 10. Consilium meum stabit , & omnem voluntatem meam faciam , My counsel shall stand , and I will do all my will ? The will of God is diversly taken in the scriptures : For sometime it signifieth the decree of God , whereby he willeth simply and absolutely : Which is called voluntas Absoluta , Beneplaciti , Consequens , Efficax & Invicta , the Absolute will , of his Good pleasure , Consequent , Effectuall , and Unresistable . This will of God is alwayes performed , Psal. 115. 3. Quaecunque vult facit , he doth whatsoever he will : and 135. 6. Isai. 46. 10. Omnis mea voluntas fiet , All my will shall be done . Neither is any thing able to resist this will , Isai. 14. 26 , 27. Rom. 9. 19. Which also is proved by his omnipotencie . And therefore we may truly say that voluntas Dei est omnium rerum necessitas , the will of God is the necessity of all things ; and that in respect hereof all things come to passe necessarily , howsoever in respect of secondary causes some things are necessary and some contingent . And this will is so effectuall and invincible that whatsoever happeneth cometh to passe according to the will of God , who worketh all things according to the counsel of his will , Ephes. 1. 11. yea , the very enemies of God when they do most oppose themselves against the will of God , do unwittingly perform it , Acts 4. 28. But hence arise two objections ; 1. If that which the wicked do happen according to the will of God , how can they be said to sinne ? Sinne is not the transgression of the secret and hidden will of God , which cannot be hindred , but of the revealed will of God , which he hath propounded as a rule to square our actions by : and therefore sinne is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the transgression of the law : Ad legem & testimonium , To the law and testimony . 2. If all things come to passe as God hath willed and decreed , then sinne also : and how then is not God the authour of sinne ? Some things God hath decreed to do ; some things he hath decreed to suffer to be done : Of those things which he hath decreed to do , his will is the efficient cause ; as of his creatures , and all good things : Of those things which he hath onely decreed should be effected by such and such causes , his will is not the cause , as namely sinne . And howsoever sin is evil , yet it is good that sinne should be , for the manifestation of the glory both of the mercy of God and also of his justice : and therefore though the Lord doth not velle peccatum per se , will sinne properly by it self , yet he doth will it per accidens , by accident , as it is referred to good ends . Again , sinne may be considered as it is malum culpae or malum poenae , an evil of fault or evil of punishment . Sinne as it is a punishment is a work of justice in him that punisheth : for it is just that he that doth commit malum culpae , the evil of fault , should suffer malum poenae , the evil of punishment : as it is therefore a punishment , i. a work of justice and not sin , it is willed of God the authour of all good . In sin as it is malum culpae , the evil of fault , three things do concurre : actus , macula , & reatus , the act , stain , & guilt . The action is materiale peccati , the matter of sin : the corruption is formale peccati , the form of sin : reatus est obligatio ad poenam , the guilt is the obligation to punishment ; the which is just as the punishment it self . The action as it is an action severed from the corruption is good : Omne ens quatenus ens est bonum , Every being as it is a being is good : and God is the authour of it ; for in him we live and move and have our being , Acts 17. 28. But of the corruption wherewith the action is stained God is not the cause . For unto every action concurreth the first cause and some secondary cause depending from him , as being the instrument of the first : The which instrument being bad ( as many times it is ) there is a double work in the action : one of the first cause , good ; the other of the instrument , evil . God then is the cause of the action , but not of the corruption ; but yet useth , ordereth , disposeth the corruption of the instrument for the execution of his own good work . When the Lord gave his Sonne to death , he used Judas as his instrument . The action is the delivering of Christ : which as it came from God , was a most glorious work , John 3. 16. Rom. 8. 32. But quem Deus tradidit Judas prodidit , whom God delivered Judas betrayed . When God will chastise his servant , he useth some wicked man as his instrument to afflict him : This affliction , as it cometh from God , is castigatio , a chastisement : but , as from the instrument , persecutio , rapina , &c. persecution , rapine , &c. A man that rideth on a lame horse is the cause why he goeth , but not why he halteth . Again , Deus non est autor ejus ●…ujus est ultor , God is not the authour of that of which he is the punisher and revenger . Thus we see that howsoever God doth voluntarily permit sinne , and also useth , ordereth , and disposeth the same to good ends ( for such is his wisdome that he knoweth how to use that well which is evil ) yet he cannot be said properly to will sinne , which he hateth ; or to be the authour of it , which he revengeth . For this priviledge Gods will hath , Whatsoever it willeth it is therefore good : but sinne as it is sinne cannot be good . But to return to my purpose : That this absolute will of God be performed we need not to pray , ●…nlesse it be to shew our aff●…ction to Gods glory , and conformity & submission to his will : As in the time of affliction , The will of the Lord be done . Neither indeed doth our Saviour speak of it ; as appeareth by the clause following , in earth as it is in heaven . Secondly therefore , the will of God which he requireth to be done of his creatures , quatenus praecipit vel prohibet , so farre forth as he commandeth or forbiddeth , which is therefore called voluntas Revelata , Conditionalis , Signi , Antecedens , Inefficax , non quatenus promittit vel minatur absque conditione , est decreti revelatio , the Revealed will , Conditionall , of the Signe , Antecedent , Inefficacious , not as he promiseth or threatneth , and without condition , is the revelation of the decree . Now the word of God is called voluntas signi , the will of the signe , because it signifieth what our duty is , and what is acceptable unto God : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and conditionall , because it doth not shew simply what God will have done , but upon condition : Si vis ad vitam ingredi , serva mandata ; Si vis servari , crede , If thou wilt enter into life , keep the commandments ; If thou wilt be saved , believe : and inefficax , uneffectuall , because it is not alwayes performed : Fit voluntas Dei de omnibus , non ab omnibus , The will of God is done concerning all , though not of all . To do the will of God , is in respect of the matter , to perform that which he commandeth , after the same manner , to the same end that he appointeth : but if you look into our weakenesse , this doing of Gods will by us is especially to be understood of the will and endeavour , which the Lord in his children accepteth as the deed . Pr●…camur & optamus , ut non tantùm faciat Deus quod vult , sed nos facere possimus quod vult : We pray and wish not onely that God do what he will , but that we may be able to do what he will. Whereas therefore this will of God is contemned of men , oppugned by the flesh , the world & the devil , and yet must of necessity be obeyed of us , if either we would be subjects of the kingdome of grace or inheritours of the kingdome of glory , great cause there is why we should instantly make this prayer , &c. In earth ] that is , by us men on earth , and consequently , as Paul speaketh Tit. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this present world . So as Oecumenius saith on that place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For this life susteineth the sight ; but the life to come shall receive the reward . In this life eternall life is either won or lost : In this life we must do the will of God , or else we shall not enter into the kingdome of heaven , Matth. 7. 22. According to that which every man doth in the flesh shall he be judged , 2. Cor. 5. 10. And therefore whilest we have time let us do good , remembring that the Lord hath placed us here on the earth for a short time to do his will : which time if we let passe without repentance , and turning to God , and doing his will , afterwards it will be too late . As it is in heaven ] that is , as the Angels in heaven do perform it . And they perform Gods will , Psal. 103. 20 , 21. 1. Scienter , knowingly . 2. Sincerely and uprightly . 3. Willingly and chearfully . 4. Readily , expecting the beck of the Lord , Matth. 18. For which cause they are said to stand before the Lord , Dan. 7. 10. Revel . 5. 11. 5. Speedily , without delay : For which cause wings are attributed unto them . 6. Fully , and not by halves . 7. Constantly , till the Lord bid them cease . 8. Faithfully , doing all to Gods glory , assuming no glory to themselves , Revel . 19. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] As , here signifieth not equality but similitude ; as 1. John 3. 3. For if we should understand it of equality , we should pray for an impossibility , Eccles 7. 20. No man on the earth doth good , and sinneth not . True it is indeed , that we should contend and aspire towards angelicall perfection ; although whilest we are on the earth we cannot attein thereunto . In this petition therefore we pray that we may perform the will of God on earth after an heavenly and angelicall manner . Of this obedience there are two degrees : the matter and manner . First we will speak of the obedience it self ; and then of the manner . Of the matter of obedience . As touching the former ; Whereas our Saviour teacheth us thus to pray , it is evident that of our selves we are not able to do his will : and therefore the doctrine of Freewill is here refuted . Phil. 2. 13. It is God which worketh ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both to will and to do of his good pleasure . Vt voluntatem Dei faciamus facit hoc ipse Deus in nobis , God himself doeth this in us that we do the will of God. Wants to be bewailed . The defects therefore which we are to bewail are these : 1. Our inability through our own default to perform obedience to the will of God. 2. Our pronenesse to sinne and to transgresse the will of God , being stirred thereunto by every occasion . By our corrupt nature we are as apt to sinne as a bird to flie . 3. The frowardnesse of our wills , rebelling against the will of God , Rom. 7. 23. and our preposterous affections , the law in the members . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The carnall mind is enmitie against God , Rom. 8. 7. 4. The disobedience also of others must wring tears from us , Psal. 119. 136. 5. Our impatience in troubles . 2. In respect of the matter wants to be bewailed . In respect of the matter we are to bewail our imperfect obedience ; our righteousnesse being like a polluted cloth . Velle praestò est , sed perficere bonum non invenio , To will is present , but I find not how to perform that which is good , Rom. 7. 18. Our best actions , if God should enter into judgement with us , are not justifiable . The Graces which we ask . We ask 1. in respect of obedience it self , That the Lord would vouchsafe us this grace to deny our selves , our own wills and affections , which are opposite to his will , Matth. 16. 24. 2. That we may labour in all things to perform simple obedience to the Lord , Heb. 13. 21. more especially , That he would convert us , and we shall be converted , Ezek. 33. 11. 3. That he would bring us to the knowledge of his truth , 1. Tim. 2. 4. 4. That he would give us faith , which is the gift of God , 1. John 3. 23. 5. That he would make us thankfull , 1. Thess. 5. 18. 6. That he would sanctifie us , 1. Thess. 4. 3. 7. That he would arm us with patience , that in all a●…lictions we may say with Christ , Not my will , O Father , but thine be done , Matth. 26. 39 , 42. 8. That we may not be in subjection to sinne and Satan , and carried away captive to the obedience of his will , 2. Tim. 2 26. but that he would renew , stablish , and g●…ide us by his free spirit , that we may will and do those things which are acceptable in his sight . 9. That we may not be carried away with the world , or conformed thereunto , but transformed by the renewing of our minds ; and that we may prove what is the good will of God , acceptable , and perfect . And ●…o . That we may give up our selves a lively , holy , and acceptable sacrifice unto God , that is our reasonable service of him , Rom. 12. 1 , 2. 2. Of the manner of our obedience . As touching the manner , We are here taught that we are not to rest in opere operato , in the deed done ; but that we are to be carefull as of the matter so also of the manner . It is not sufficient that we do the will of God , unlesse we do it after a spirituall manner , 2. Chron. 25. 2. Many think if they heare , it is sufficient ; and care not how : but Christ saith , Luke 8. 18. Take heed how ye heare . Therefore we must pray , That we may do the will of God as the angels do it in heaven , with knowledge , faithfulnesse , sincerity , uprightnesse , with willingnesse , alacrity , chearfulnesse , readily , speedily , fully , constantly , doing all to the glory of God : And , whereas he hath appointed us to salvation that we may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like the angels , Matth. 22. 30. that it may please him to begin our conformity with the angels in this life . These wants then we are to bewail , and these graces we are to crave in this petition . Duties in prayer . Further , we are in these words taught to perform these duties in prayer : 1. That we pray according to Gods will , 1. John 5. 14. asking such things onely as he hath promised to grant . Otherwise in this petition we pray against our own desires , namely , that not our will but the will of God may be performed . 2. That in our prayers , especially for temporall matters , we do humbly and willingly submit our selves to his will , and wholly resigne over our selves to his good pleasure , saying with our Saviour Christ , Not my will , &c. because we ought to be assured , that as for his wisdome he knoweth what is best for us , so also for his fatherly love he is most ready to grant good things unto us , Matth. 7. 11. Rom. 8. 32. and therefore if he deny our requests , that the deniall is better then the grant . And we are to remember that here we pray not that God would alter his will according to ours ; but contrariwise , that our will may be conformable unto his . Duties in our lives . As we pray that we may do Gods will on earth as the angels do it in heaven , so must we have a true desire , an unfeigned care , and an upright endeavour in our selves to perform holy obedience to Gods will. Otherwise how can we perswade our selves that we pray in truth , being not willing to obtein that which we our selves do ask . Duties respecting the matter . And therefore , as it is the duty of every one to make this prayer , so none of us ought to think our selves exempted from doing the will of God : Neither may we think it sufficient in words to professe God , and in prayer to crave good things of him , unlesse we be carefull in our lives to do his will. Not every one that saith , Lord , Lord , &c. Matth. 7. 21. yea those that make a profession of religion and obedience , as though they would perform obedience to Gods will , and yet do it not , are many times further from salvation then open sinners : as appeareth by the parable of the two sonnes , and the application thereof , Matth. 21. 28 , 29 , 30. Neither may we think that we shall obtein our prayers , unlesse we be desirous to perform Gods will. For if we will not do his will , why should we think that he will do ours ? Prov. 28. 9. John 9. 31. We know that God heareth not sinners : but if any man be a worshipper of God and doth his will , him he heareth . If we ask any thing , saith S. John , 1. Epist. 3. 22. we receive it from him , because we keep his commandments , and do those things which are acceptable in his sight . If therefore we be desirous and carefull to obey Gods will , we need not doubt , having these testimonies of a true faith , but that both we and our prayers are acceptable unto God. For our selves , our Saviour affirmeth , that those be his brothers and sisters that do the will of his Father that is in heaven , Matth. 12. 50. And the holy Ghost giveth this testimony unto David , that he was a man according to Gods own heart , who would do all his will , Acts 13. 22. And elsewhere the Scriptures ascribe blessednesse to those that do the will of God , Luke 11. 28. For our prayers ; John 15. 7. Psal. 34. 15 , 17. And as we are to do the will of God in generall , so more especially those branches of his will which after a more speciall manner are called his will. His will is , if we would be saved , we should come to the knowledge of his truth , and not live in ignorance , 1. Tim. 2. 4. that we should turn unto him , and not go on in our sinnes , Ezek. 33. 11. that we should believe in Christ , 1. John 3. 23. that we should be sanctified , dying unto sinne , and living unto righteousnesse , 1. Thess. 4. 3. Mich ▪ 6. 8. 1. Pet. 2. 15. that we should be patient in troubles , and thankfull unto him in all things , 1. Thess. 5. 18. And as we are to do the will of God , so must we deny our own wills and renounce the desires of the world . Duties respecting the manner . And as touching the manner ; We are not to rest in opere operato , in the deed done : but as we pray that we may do the will of God on earth as the angels do it in heaven , so must we endevour to imitate their manner of obedience . And albeit we cannot attein to that full perfection which is in them , yet we are to strive towards it : and therefore we are not to content our selves with that smal measure whereunto we have atteined , but still we are to labour that we may grow up in grace , seeing whilest we live here we are in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and growing age . But let us come unto particulars . 1. The Angels do the will of God in knowledge ; and so must we , or else all our worship of God is but will-worship , and all our religion but superstition . Knowledge is the stern , without which we rove and wander like a ship wanting a stern : it is the light , without which we walk in darknesse not knowing whither we go . Without knowledge we have no faith ; and without faith it is impossible to please God. And therefore miserable is our estate if we please our selves in ignorance . 2. The Angels do the will of God sincerely , uprightly , labouring alwayes to approve their obedience to the Lord : so must we obey the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not with eye-service , as men-pleasers , but from our soul and heart , Ephes. 6. 6. Rom. 6. 17. in singlenesse and uprightnesse of heart labouring to approve not onely our outward actions but also our inward affections and cogitations to the Lord , knowing that he looketh not as man looketh , but he especially respecteth the heart , and according to the disposition of the heart esteemeth of men . Without this uprightnesse all our obedience is but hypocrisie ; and all the graces which we seem to have , but glorious sinnes , &c. 3. The Angels do the will of God willingly and chearfully ; their whole delight being to do Gods will : so must we worship the Lord with upright hearts and willing minds , 1. Chron. 28. 9. knowing that forced obedience proceeding onely from servile fear , as it is violent , so it is but momentany , and therefore but counterfeit . But we must worship the Lord in faith , love , and hope , and consequently with chearfulnesse , willingnesse , and delight : for when the love of God is shed abroad in mens hearts by the holy Ghost , men have assurance that their obedience and service is acceptable unto God , and so they are encouraged in all chearfulnesse to offer their obedience as a free-will-offering to the Lord. First , To whom much is forgiven they love much , Luke 7. 47. and secondly , those that have true love , to them the commandments of God are not grievous , 1. John 5. 3. the yoke of Christ is light . Nihil difficile amanti , Nothing is hard to a lover . To Jacob his seven yeares troublesome service seemed to be short and pleasant , Gen. 29. 20. If therefore we truly love God , we will take delight to do his will. And thirdly , if we have assured hope of salvation by Christ , and live in expectation of happinesse , we shall contemne all the difficulties of this life as not worthy the glory that shall be revealed , and joyfully proceed in our way to life , because of the joy that is s●…t before us . Let us therefore hold fast by this anchor ▪ for if we leave this hold , we shall eftsoon fall away into worldlinesse , whither the surges of worldly desires carry us . And in this behalf as we are to imitate the example of the Angels , so also of Jesus Christ , whose meat it was to do his Fathers will , John 4. 34. and therein also was his delight , Psal. 40. 8. Facere voluntatem tuam , Deus mi , delector , O my God , I delight to do thy will : Psal. 122. 1. Isai. 54. 13. 4. The holy Angels do the will of God readily & speedily : so ought we without delay put in execution the cōmandments of God , behaving our selves towards our heavenly Master as the Centurions servants to their master , Matth. 8. 9. Doth the Lord call thee ? thou must answer with David the type of Christ , Ecce venio , Behold I come , Psal. 40. 7. Doth the Lord bid thee seek his face ? answer with that heavenly echo of the Psalmist , Psal. 27. 8. Thy face , Lord , will I seek . It is the will of God that thou shouldst turn unto him : break off without delay the course of thy sinne , and turn unto the Lord. Knock at the doore of thy heart ; Open thine immortall gate , that the King of glory may come in . Doth he call thee to repentance to day , If yee will heare his voyce , harden not your hearts ? Deferre not repentance ; but to day , before to morrow , repent . Seek the Lord whilest he may be found , and call upon him whilest he is near , Isai. 55. 6. Doth he call us to triall and affliction ? let us take up our crosse and follow him , submitting our selves willingly to his will , 1. Sam. 3. 18. Acts 21 ▪ 14. 2. Sam. 15. 26. 5. The Angels do the will of God fully , accomplishing whatsoever the Lord commandeth ; so ought we to do it fully and not by halves : otherwise he will say to us as to them of Sardis , Revel . 3. 2. I have not found thy works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , complete , before God. Remember the example of Herod , Mark 6. 20. who albeit hearing John Baptist he did many things , and heard him gladly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet because he continued in that sinne of incest , his partiall obedience did nothing avail him . He that keepeth all the law , and faileth in some one commandment , is guilty of all , Jam. 2. 10. And he that truly repenteth of any one sinne , repenteth of all . Where there is upright obedience , there is intire obedience : but where there is halving , there is halting between God and Mammon , between Christ and Antichrist . The covetous man thinketh well of himself , because he is not a whoremaster or a drunkard : the riotous person thinketh well of himself , that he is not covetous , no extortioner , &c. the Pharisee because he is no Publicane , Luke 18 , &c. Many separate justice and holinesse , &c. But herein we are as much as we are able to follow the example of Christ , who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fulfill all righteousnesse , Matth. 3. 15. For if we will be men according to Gods own heart , we must desire and endevour to do all his will , Acts 13. 22. 6. The Angels of the Lord do his will constantly , never giving over untill they have accomplished the will of the Lord : so must we be constant , persevering in obedience , being not weary of weldoing , knowing that we are redeemed of the Lord to worship him &c. all the dayes of our lives , L●…ke 1. 74. Our obedience must not be like the morning mist. Remember that religion is a way to the end , whereto we cannot come untill the end of our lives ; and therefore if we set down our staff before we come to the end , and will go no further , what will all our former pains avail us ? If we run in this race , and faint before we come to the goal , how shall we hop●… to obtein the garland ? Be faithfull unto death ( saith our Saviour ) and I will give thee the crown of life , Revel . 2. 10. and Matth. 24. 13. He that continueth to the ●…nd he shall be saved . 7. Lastly , the holy Angels do the will of God faithfully , and in all their doings seek the glory of God that sendeth them , not assuming unto themselves any part of the praise : So must we , 1. Cor. 10. 31. For if therein we shall seek our own praise or other sinister respects , we have our reward . Thus must we truly in our lives desire and endevour to do the will of God on earth as the Angels do it in heaven ; otherwise when we make this prayer we do ask with our mouthes that which we desire not with our hearts . Here therefore is discovered the hypocrisie of many men , who pray that they may do the will of God , which they will not do . God would have thee to turn unto him ; thou prayest that thou mayest do the will of God : and yet wilt not turn to him , &c. What is this then , but to mock God , when thou askest that of him which thou hast neither desire nor purpose to do ? But here especially appeareth the hypocrisie of obstinate and stiff-necked sinners , who will seem so forward as to desire that they may do the will of God even as the Angels do it in heaven , and yet in very truth obey the will of God no otherwise on earth , then the devils in hell : who although they oppose themselves against the revealed will of God , yet willingly , though unwittingly , perform his secret will , which no creature is able to disanull . If therefore we would be thought to pray in truth , let us desire and endeavour to do that in our lives which in prayer we ask and desire . So having imitated the obedience of the Angels on earth , we shall be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like the Angels , and fellow-citizens with the Saints and Angels in heaven &c. The fourth Petition . HItherto we have spoken of those petitions which immediately concern the glory of God. Now we are to come unto those which more nearly appertein unto our good : Howbeit mediately also they are referred to Gods glory , which must be the main end of all our desires : for whatsoever we are to ask for our selves we are to desire no otherwise but as it is subordinate to Gods glory . Spirituall graces and salvation we are to desire for the manifestation of the glory of his mercy in our salvation . And because a Christian man is bound to believe that the Lord harh ordained him to salvation , therefore salvation and those spirituall graces which are necessary thereunto , may be asked absolutely , as being subordinate to Gods glory , with which he joyneth the salvation of the chosen . Temporall benefits are to be asked conditionally , so farre forth as they serve for Gods glory and our spirituall good . Gods glory is to be sought for even in our eating and drinking , and whatsoever we do , 1. Cor. 10. 31. Nay , our life it self is no otherwise to be desired then it is referred to Gods glory , Psal. 80. 19. Preserve , O Lord , our life , and we will call upon thy name . Psal. 119. 175. Let my soul live , and it shall praise thee . Isai. 38. 18 , 19. Psal. 6. 5. and 30. 9. and 50. 15. Sufficientia vitae , saith Augustine , rectè appetitur , non propter seipsam quidem , sed ut eam habentes commodiùs Deo serviamus : Sufficiencie for life is rightly desired , not for it self , but that we may more commodiously serve God. Now these petitions are of two sorts : For in them we ask either temporall benefits concerning the body for the maintenance of this life present , or spirituall blessings in heavenly things concerning the soul for the obteining of a better life : Of both which we have a promise 1. Tim. 4. 8. and therefore are to pray for both . The prayer for temporall blessings is conteined in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Give us this day our daily bread . But first let us consider the order of the petition in respect both of those which go before and also which follow . In respect of the antecedents our Saviour speaketh , Matth. 6. 33. First seek the kingdome of God ( which is that which we desire in the second petition ) and his righteousnesse ( which we desire in the third ) and then all these things which we begge in the fourth shall be cast unto us . Therefore preposterous is their care and study who first labour for temporall benefits , and post off the seeking of Gods kingdome and his righteousnesse untill the end of their dayes , &c. And whereas this petition is set after the third , we are taught before we ask temporall benefits , to submit our will to the will of the Lord , saying with our Saviour , Not my will , O Father , but thine be done . As touching those that follow , it may be demanded why we are taught to ask for temporall benefits before spirituall blessings : Is it because we are more earnestly to desire them ? Nothing lesse . In the spirituall blessings which afterward we ask , namely , justification and sanctification , the happinesse of a Christian man in this life doth consist : and therefore they are in judgement to be esteemed and in affection desired above all worldly things , which without the spirituall graces are not●…ing worth ; For what will it profit a man to gain the world , and lose his soul ? Mark 8. 36. Therefore the Psalmist Psal. 4. 6. saith , Many say , Who will shew us any good ? ( that is , worldly profit ? ) But , Lord , lift thou up the light of thy countenance : for so shalt thou give me more joy and gladn●…sse then when their wheat and wine did abound . So John 6. 27. But the reason why we are first taught to ask temporall things is this ; 1. Because it is an easier matter to depend upon the providence of God for the maintenance of this life then to rely on his mercy for the salvation of ou●… souls : and therefore the Lord would have faith trained up by the easier , that we may learn to r●…pose our trust in him for the greater . Therfore those which make profession of their faith in God c●…ncerning their salvation , and have not learn●…d to rely upon his providence for temporall matters , but seek the same by unlawfull means , are greatly to fear lest they deceive themselves with an opinion of faith : for if they trust him not for the lesse how will they believe him for the great●…r ? 2. Because the things of this life are amongst those things which we ask of the least value ; therefore in m●…dium quasi agmen conjiciuntur , Homerica scilicet d●…spositione , In medio infirma , they are cast ( as it were ) into the middle rank , according to Homers method placing infirm things in the middle . And the rather because in all speeches the heat of affection sheweth it self most in the beginning and in the end : And therefore elsewhere this order is inverted , Prov. 30. 7 , 8. The meaning of the words . Bread , by a Synecdoche , signifieth not onely food ( in which sense it is often used in the Scripture , Gen. 31. 54. Exod. 18. 12. ) but also all other commodities of this life , serving either for necessity or Christian delight ; which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , as John speaketh 1. Epist. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 15. 12. the Latines victum . So Gen. 3. 19. Prov. 30. 8. Ale me pane demensi mei , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Feed me with bread of my allowance or portion . The reason why the holy Ghost comprehendeth all the commodities of this life under the name of bread , is 1. Because of all commodities food is most necessary ; and among food , bread . 2. Because he would teach us to moderate our desires , Rom. 13. 14. and not to covet after superfluities , as the Israelites did after quails , and were buried in the graves of lust , Num. 11. Sit oratio quae pro temporalibus est circa solas necessitates restricta , Let prayer which is for temporall bl●…ssings be restrained to our necessities alone . And so the Syriack readeth , Da nobis panem necessitatis nostrae , Give us the bread of our nec●…ssity . 3. To teach us contentation , that if we have but necessaries , as food and raiment , yea but bread , we should be therewith content , 1. Tim. 6. 8. Heb. 13. 5. Phil. 4. 11. If God give more , we are to be thankfull ; if but bread , we are to be content . John 6. 11. for the five barley-loaves and two little fishes Christ gave thanks . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our . Our bread , is that portion of temporall blessings which God hath assigned to every of us to be atteined by good and lawfull means , Prov. 30. 8. Whereas our Saviour directeth us to ask for our bread , he teacheth us , 1. To be content with that lot and portion which God assigneth unto us , and not to covet other mens goods . 2. That we get our goods by lawfull means , Ephes. 4. 28. For that onely is ours which we have got by lawfull means , as by inheritance , or by the works of our calling , &c. that we may eat the labours of our own hands , Psal. 128. 2. And if we must eat our own bread , we must walk diligently in our callings : for he that will no●… labour let him not eat , 2. Thess. 3. 10. And verse 12. he exhorteth them that lived idly , and therefore inordinately , that they would work with quietnesse , and eat their own bread . 3. That God would give unto us a profitable use of those things which we have . Many men want even that which they have ; and therefore had need to pray that God would give them even that which is theirs already , Eccles 6. 2. A man is not said to have that which he doth not use : Matth. 25. But we are to pray not onely that we may use and enjoy his gifts , but also that he would blesse the use and fruition of them unto us . For when a man doth with comfort enjoy that which he hath , it is the gift of God , Eccles 3. 12. and 5. 17 , 18. and therefore to be begged of him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our daily bread . This word is diversly expounded . Some expound it super substantiall or above substance : that is , that bread which is above all substance and better then all wealth and riches ; meaning thereby our Saviour Christ , which is that bread of God which came down from heaven , John 6. 33. But this exposition seemeth to be farre fetched , agreeing neither with the words of the Petition , nor yet with the whole body of the prayer . For first the word it self , if you derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth rather agreeing to our substance , or added to our substance , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( for that sense hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insum , or adsum , not supersum ) then exceeding above substance , as the Greek authours teach . Neither do I see how we may aptly desire Christ to be given unto us , whom the Father hath already given unto us . In the second petition we desire that we may be drawn out of the power of darknesse , and given unto Christ , that he may rule in us by his word and Spirit . Neither , as I think , would Christ have taught us to say , Give us that bread of ours , but rather , that bread of thine : For we are Christs , and Christ is Gods , 1. Cor , 3. 22. and he is that bread of God which came down from heaven . Neither would he teach us to ask this bread for a day , but rather for ever . And as touching the body of the prayer , which is a summe , not of all Divinity , as they imagine , but onely of those things which we are to ask ( as the Decalogue is the summe agendorum , of things to be done ; and the Creed , credendorum , of things to be believed ) it may not be thought that in this perfect summe our Saviour Christ hath omitted any thing which we are to ask . But if you shall not expound this petition of temporall blessings , you cannot comprehend them in any other petition : for to say that they be comprehended in the first , it is too violent an exposition . As for the Papists , that expound this petition of the Sacrament of the Altar ; they are more absurd : For besides the reasons alledged , they contradict themselves , both by a divers exposition , translating the same word , Luke 11. 3. daily ; and by their practice : For if the people are to ask that bread every day , then are they bound in conscience to give it them every day , whereas indeed they give it unto them but once a yeare . Others derive the word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word is used five times in the Acts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scilicet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the day following . For of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adventare , to come , the participle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now if you expound the word , crastinus , the sense will not agree , that we should ask to morrows bread to day ; especially seeing our Saviour biddeth us not to care for the morrow . But if you expound it , as some do , succedaneus , that succeedeth , which is all one in sense with quotidianus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , daily , the sense will well agree ▪ viz. That we ask that bread which daily we stand in need of ; cujus successione atque accessione quotidie egemus , whose succession and accession we daily need . Others expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , convenient for substance and being , as Suidas . Basil in his short 252 questions expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that bread which fitteth our substance for the maintenance of this temporary life . So Theophylact , and Euthymius . Gr. Schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , convenient for our substance and being . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our daily bread , signifieth that portion of temporall things which thou hast assigned as most fit and convenient for us . Sic. Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur panem cibarium , vel panem nobis sustentandis idoneum . So Beza interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bread fit for meals , or convenient to sustein us . This exposition I take to be the safest , not onely because it is made by the Greek writers , whose judgement in this case we are rather to follow then the Latines ; but also because it agreeth with the Syriack interpretation . Da nobis panem necessitatis nostrae : But especially becaus●… it fully agreeth with that prayer of Agur , Pro. 30. 8. Give me not poverty nor riches , but nourish me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cibo dimensi mei , vel pane praescripti , vel portione quam assignasti mihi : With the bread which thou hast allowed me ; or with meat appointed for my portion ; or give me the portion which thou hast assigned me : as Gen. 47. 22. or as the LXXII interpret , Give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . August . Constitue mihi quae necessaria sunt sufficienter , Give me those things which are n●…cessary in a sufficient measure . Now whereas the Lord J●…sus doth direct us thus to pray , he teacheth us to avoid two extremities ; that we neither covet abundance , nor affect poverty : according to Agurs prayer , Prov. 30. 8. Give me not poverty nor riches , but feed me with food convenient for me . For those that desire either of these know not their own infirmity . Wealth many times is accompanied with these vices : 1. Pride , oblivion , and contempt of God , Deut. 8. 11 , 14 , 17. and 22. 15. 2. Chron. 32. 25. August . Divitiarum morbus superbia , Pride is the disease of riches . 2. Disdain and contempt of our brethren , Luke 16. Dives . 3. Security , Psal. 30. 6. Luke 12. 19. 4. Confidence in riches , Psal. 49. 6. Job 31. 24. 1. Tim. 6. 17. 5. The choking of Gods word in them , Matth. 13. 6. The nailing of men unto the earth , setting their heart and affections upon their pelf , Psal. 62. 10. whereby it cometh to passe that they serve Mammon . And these corruptions are not onely incident to the wicked , but sometimes also to the children of God. And therefore the Lord many times denieth prosperity to his children for their good , and granteth it to the wicked , who have their portion in this life , Psal. 17. 17. Luke 16. 25. On the other side , poverty is accompanied many times with 1. murmuring against God ; 2. repining at the better estate of others ; 3. distrust in Gods providence ; 4. using of unlawfull means ; 5. abandoning of all religion , taking a desperate course of life , as though they were perswaded that they have served God for nought . Agur therefore finding these infirmities in himself ( which indeed naturally are in us all ) desireth the Lord that he would give unto him neither poverty nor riches : lest , saith he , I be full and deny thee ; and say , Who is the Lord ? or lest I be poore , and steal , and take the name of my God in vain , Prov. 30. 8 , 9. Here therefore two sorts of men are condemned : 1. Those worldlings who covet after abundance of wealth , not knowing that they further and increase their condemnation . 2. Those superstitious Papists that vow voluntary poverty , whereby they become unthankfull to God and unprofitable to men . But our Saviour teacheth us to follow the middle course , and commendeth to us a moderate desire of that which is necessary and convenient for us , both for our own sustenance and also relief of others . Now the same measure is not necessary and convenient for all men in respect of themselves . For there is a necessity 1. of Nature , quatenus homo , as we are men ; 2. of Person , quatenus solus est , vel familiam habet , as a man is alone , or hath a family ; 3. of State , quatenus est persona publica vel privata , as he is a publick or private person . The necessity of nature , which is content with a little , is satisfied with food and raiment , 1. Tim. 6. 8. But the necessity of an housholder or one that hath a charge , requireth not onely that which is necessary & convenient for himself but also for those that belong unto him : every one being bound to provide for them , 1. Tim. 5. 8. The necessity of state requireth that which is convenient for that condition and calling wherein God hath placed him . Every one therefore is taught to desire and by prayer to ask that portion of temporall blessings which is necessary and convenient in respect of the necessity not onely of nature but also of a mans person and place . And these things we are to desire , not onely for the supplying of our own need , but also that we may have to communicate to the necessity of others : Ephes. 4. 28. Prov. 5. 15 , 16. Acts 20. 33. The necessities of others are either private or publick ; and those either of the Church or commonwealth : To whose necessities we are to desire that we may not be wanting . Give . God is said to be the giver of these things 1. because either he giveth them without our means , or else blesseth our means unto us for the obteining of them . 2. because he granteth us the use & fruition of them . 3. because he blesseth the use of them unto us , giving them vertue and strength to nourish and cherish us . 4. And a gaine , that is said to be given which is freely and gratiously bestowed . Here therefore we are taught I. to ascribe those temporall blessings and good things which we have neither to fortune nor chance , nor to our own labour and industry , nor to our own merit and desert ; but to the goodnesse of God freely bestowing them upon us . Now if we cannot deserve a piece of bread of God , but must acknowledge the goodnesse of God therein and our own unworthinesse , Gen. 32. 10. much lesse can we chalenge eternall life as our own desert , but must with the Apostle Rom. 6. 23. acknowledge it to be the free gift of God. And as we are to acknowledge God the giver of these things , so II. we are when we want them to beg them of him , and when we have them to return thanks unto him for them : For which cause we are taught to receive the good creatures of God with prayer and thanksgiving . III. If we are to desire temporall blessings as the gifts of God , we are to be carefull to get them by good means . For then we are to esteem them as the gifts of God and pledges of his love and favour towards us when we obtein them by good means and have care to imploy them to Gods glory . But contrariwise , when we get them by wicked means , by deceit , oppression , usury , &c. they are to be esteemed rather the gifts of the devil and earnest-penies of destruction . 4. We are not to trust in the means be they never so good , but in the use of the means we are to crave the blessing of God , and to depend thereon , whithout which they are nothing worth . Psal. 127. 1 , 2. Except the Lord build the house &c. True it is indeed , that we must use good means , ( for otherwise we tempt God ; ) but we must not trust in the means , but depend upon the blessing of God , which , as Solomon saith , maketh rich , Prov. 10. 22. Let us therefore remember that exhortation of Moses , as belonging to us , Deut. 8. 17 , 18. Beware lest thou say in thine heart , My power hath gotten me this abundance , &c. Hab. 1. 16. 5. We are here taught , not onely to ask these temporall things which we want but also that he would give unto us thos●… things which we have : And that in two resp●…cts : 1. That he would give us the use and fruition of them : which we have need to pray for , not onely because men oftentimes are deprived of those things which they have before they have use thereof , as the Lord threatneth Mich. 6. 15. Thou shalt sow , but not reap ; thou shalt tread the olives , but shalt not anoint thee with the oyl ; and make sweet wine , but not drink it : So Hagg. 1. 6. ye have sown much and bring in little : But also because many men deprive themselves of that which they have , as the Preacher saith Eccles 6. 1 , 2. There is an evil which I have seen , &c. And elsewhere he affirmeth , that when men with comfort enjoy their goods , it is the gift of God , Eccles 5. 18. Secondly , that God would blesse the use of his gifts unto us , giving them vertue and strength to nourish and cherish us . For without the blessing of God neither will food nourish , nor apparel cherish , nor medicines cure , nor any thing else be effectuall for our good . Hagg. 1. 6. Ye eat , but ye are not satisfied ; ye drink , but ye are not filled ; ye clothe you , but ye be not warm : and he that earneth wages , putteth it into a broken bag . Mich. 6. 14. The vertue of food in nourishing , as some think , is called the staff of bread ; which staff if God shall break , as he often threatneth in the Scriptures , we shall eat bread and not be nourished therewith , Ezek. 5. 16. Wherefore as those which are in want are to use this prayer , that God would grant unto them such temporall blessings as are convenient for them , and would blesse those good means which they use to that end ; so they that have abundance , be it never so great , had need to use this prayer , that God would grant unto them the use of those things which they have , and blesse the use thereof unto them : For without his blessing the greatest provision of all things will not help us , and with his blessing the meanest means are sufficient : for man liveth not by bread alone , but &c. Deut. 8. 3. as appeareth by Daniel and his fellows , Dan. 1. 12. And experience telleth us that the children of the poore , which seldome have a good meals meat , many times are in better plight then the children of the rich , which are both daintily and plentifully fed . What is meant by Give us . Vs ] that is , not onely me that pray , but also the rest of my brethren . Where 1. we are taught this duty of love ( which seeketh not her own ) not onely to seek our own good , but also the common good of our brethren . Covetousnesse and self-love say , Give me this day my daily bread , without care of others : but brotherly love and charity saith , That good which I ask for my self , I also beg for others : Give us , &c. 2. We are to pray not onely for private benefits , as food , apparel , health , peace , good name , &c. but also for publick blessings , as plenty , prosperity and peace , Psal. 144. 13 , 14. and 122. 6 , 7. Jer. 29. 7. 3. We are to esteem that what good thing soever God hath given to any one of us , that he hath given it unto us , that is , the body , whereof all be members : and therefore that we should not envy the prosperity of others , nor yet envy to communicate those good things which we have unto others , considering that what I have received I am to esteem it as given not to me alone but to us . Neither mayest thou think that thy prayer is upright , if having obteined that which thou hadst asked for us , thou shalt keep it to thy self . Thou beggest not onely in thine own name , but also in the behalf of others . Therefore when God heareth thy prayer , he giveth not onely to thee , but by thee he giveth to others ; making thee not lord of that which he giveth , but his steward and almoner : and therefore howsoever thy goods be thine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in possession , yet art thou to make them common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in use , by doing good to all , but especially to those of the houshold of faith . And as we are to pray that we may be able to help others , fo being able we must remember to distribute and to do good : for with such sacrifices God is pleased . What is meant by this day . This day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Matthew , or as Luke speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in diem , for a day : h. e. quantum huic di●…i sufficit , so much as sufficeth for this day ; or , as others expound , according to the day : that is , Give unto us that which is fit and convenient for us in this our present estate . For we need not the same things at all times ; the time of adversity requiring other blessings then the times of prosperity . But the sense in Matthew and Luke is the same , Give us that bread which is convenient for us this day ; or , Give us that which is convenient and necessary for this day . Now whereas our Saviour doth teach us thus to pray ; First , he putteth us in mind of our frailty and mortality , who have need day by day to be fed and susteined of the Lord. And secondly , he putteth us in mind of our duty , that as children we should come every day to our heavenly Father to crave those things that be needfull for us . And thirdly , he teacheth us not to be distrustfully carefull for the time to come , but every day to depend upon Gods fatherly providence , being assured that when he hath nourished us to day he will not be wanting to us to morrow . A●…d herein , as in many things else , the Israelites were a type unto us , whom the Lord would have every day to gather manna for the day , Exod. 16. 16. And fourthly , he teacheth us to moderate our unsatiable appetite , that we may learn to be content if we have provision for the day . ( Whereas we pray for others to whom God giveth by us , we are bound even to day without delay to supply their want , and not bid them come to morrow or another time , Prov. 3. 28. ) But here it may be demanded , if it be not lawfull to provide for the time to come . As we are to be content if we have provision for the day , so if it please God to give more we are not to cast away his good gifts , but reserve them , nor suffer them to be lost , John 6. 12. but to preserve them , or else imploy them to good uses . Yea , if it please God to give means , men are bound to provide for the time to come , rather then by neglecting the means to tempt God , 1. Tim. 5. 8. 2. Cor. 12. 14. the fathers are to lay up for their children . And it is evident , that in summer we are to provide against winter ( to which purpose the sluggard is put to school to the ant , Prov. 6. 6. ) and in the time of plenty against the time of dearth : Example , Acts 11. 29. Gen. 41. 48. Lawfull therefore it is to provide for the time to come , so that these conditions may be observed . 1. That our desire and care in providing be not inordinate , in labouring for the meat which perisheth more , or as much as for that which endureth to everlasting life . After which sort they offend who to gain the world do loose their soul , as those do that stick not to sinne to obtein their worldly desire . 2. That it be not immoderate or joyned with covetousnesse , which is an insatiable desire of having more , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. That it be not joyned either with distrust in Gods providence , or trust in our store , Luke 12. 20. 4. That we set not our hearts thereupon , Psal. 62. 10. 5. That it be done neither with injury to our neighbour nor neglect of our poore brethren . 6. That we lay up our goods to good ends , that we may have not onely to supply our own wants and to provide for our family , but also to relieve the necessities of others . But Christ forbiddeth to care for to morrow , Matth. 6. 34. He forbiddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is carking and distrustfull care . Christ biddeth us not to lay up treasures on the earth , Matth. 6. 19. and forbiddeth us to labour for the meat which perisheth , John 6. 27. I answer , Those speeches are to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in comparison of spirituall food and heavenly treasures , &c. And secondly , that we should not affect or esteem any worldly thing as our treasure , but rather the righteousnesse and merits of Christ in heaven , and those spirituall and heavenly graces whereby everlasting life is obteined : For where the treasure is there the heart will be also . And thus have we the meaning of the words . The duties to be performed in prayer . 1. To ask temporall blessings of God. 2. To ask them aright . For the first ; Men are not to have this conceit , that temporall blessings are not to be asked of God , as being unworthy for him to grant or unnecessary for us to receive . For the Lords providence stoopeth to the smallest things ; to the lighting of a sparrow upon the ground , to the feeding of all brute beasts , Matth. 6. 26. Psal. 104. 27. and 145. 15. and 147. 9. Luke 12. 24. And he affirmeth that all both prosperity and adversity proceed from him , Hos. 2. 8. that in adversity we should pray unto him , and in prosperity praise him , and in both acknowledge his mercifull providence . And as for us , certain it is that neither any of us in particular , nor the whole Churc●… in generall can continue our life in this world to the praise of God unlesse it please him to grant unto us a continuall supply of temporall blessings . Therefore seeing God is the giver of them , and we stand in need of them , it behoveth us by prayer to acknowledge him the giver of them , and to exercise our faith in asking them at his hands . And that we are so to do it further appeareth by these reasons : 1. Because Christ in this place commandeth us to ask them . 2. Because we have a promise that we shall receive them , 1. Tim. 4. 8. 3. The examples of the godly ; Jacob , Gen. 28. 20. Solomon , 1. Kings 8. 33 , 35 , 37. Agur , Prov. 30. 8 , &c. who have prayed for them . Secondly , it is not sufficient to ask these things of God , but we must also be carefull to ask them aright , and according to the will of God : which that we may do , there are duties to be performed both peculiar to prayer for tempo●…all things , and generall and common to all prayer . The peculiar duties are these : 1. That in asking temporall blessings we submit our selves to the will and good pleasure of God , saying with our Saviour , Not my will , &c. And therefore when we ask temporall things , our Saviour teacheth us to deny our own wills , and to desire that not our will but his will may be fulfilled . 2. That we ask them not absolutely , but so farre forth as they are blessings and good things , with this condition , that if they may stand with Gods glory and our own good : For God hath promised to give good things to them that ask them : But these are not simply good , but as they have reference to Gods glory and our spirituall and everlasting good . We must remember , that in temporall matters God heareth men either in mercy as a father , or in wrath as a judge : but we come unto him as a father , and desire him as a father to heare us , &c. 3. That we ask them to good ends ; not to spend them on our lusts , but to imploy them to Gods glory in the supply of our own wants and theirs that belong unto us , and also in the relief of other mens ●…ecessities , either private or publick , Ephes. 4. 28. Ther●…fore we are to ask , and to ask aright ▪ and this is that which James ●…aith , chap. 4. 2 , 3. Ye get nothing , ●…ecause ye ask not : ye ask and receive ●…ot , because ye ask amisse , that ye may consume it on your lusts . The generall d●…ties to be performed in prayer for temporall blessings are , that we ask them in fervency and in faith . That we may ask them in fervency , we must h●… 1. a true sense of our wants , & 2. a true desire that o●… wants may be supplied by the contrary gifts and graces . We will for brevities sake joyn them together . Every request presupposeth want , Jam. 1. 5. Whereas therefore Christ biddeth us ask , it proveth 1. our nullity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and poverty in our selves , who neither have any thing but what it pleaseth God to give us ; neither can we by our means procure any thing that is good , except it please God to blesse our means ; neither can we use and enjoy that which we have , unlesse it please God to grant us the use thereof ; neither will the use thereof avail us , except it please God to blesse the use of them , giving them vertue to nourish and to cherish us , and make them effectuall to our good . Wants to be bewailed . In true sense therefore of this our want we are to pray that it may be supplied by the contrary gifts ; namely , that God would be pleased to give unto us that portion of temporall benefits which he knoweth to be most fit and convenient for us ; and to that end that he would blesse our means for the obteining of that which we have not , and also grant unto us the use of that which we have , and lastly , that he would blesse the use thereof unto us , making them effectuall to our good . 2. Whereas Christ teacheth us every day to say , Give us this day , &c. it argueth our mortality and frailty , who cannot continue our lives , except it please God to make a daily supply of his temporall benefits whereby we may be susteined . In sense of which our frailty we are day by day to poure forth our souls before the Lord , saying , Give us this day our daily bread , that is , that bread ●…hich we have need of every day , as the Syriack readeth , Luke 11. 3. As we are to acknowledge 1. our own nullity , who have nothing of our selves , and 2. our frailty and mortality , who cannot continue except we have a daily supply ; so in the third place , whereas our Saviour doth teach us to ask these things not as our own desert but as the free gift of God , we must confesse our own unworthinesse , who cannot truly challenge unto our selves the least temporall benefit that may be as our own desert , but must , as our Saviour hath taught us , beg it of God as his undeserved gift : Therefore we are to come unto God not in our own worthinesse but in his manifold mercies , acknowledging with Jacob that we are lesse then the least of his mercies , that we are not worthy to breathe in the air , not to dwell upon the earth , or to enjoy any of his blessings ; which therefore we humbly beg of him that he would give them unto us for his mercies sake in Christ Jesus . 4. Whereas our Saviour teacheth us to ask our bread , which we have gotten by good means , to be given us of God , this argueth 1. our coveting of other mens goods , & 2. our diffidence and distrust in Gods providence , which maketh us ready in time of our need to use unlawfull and indirect means : In sense of which want we are to pray , that we may depend upon his providence , and cast our care upon him , expecting with all the creatures our daily food from him ; and in all our need may be carefull to use good means , and with quietnesse to work that is good , that we may eat our bread given us of God : For that is onely ours which we have by good means ; and that onely is given of God which is well gotten . 5. Whereas we are taught to desire God to give us these things notwithstanding our means and the abundance of goods which we possesse , this argueth our confidence in the means for obteining our desire , and our trusting in the goods once gotten : In respect whereof we are to pray , that both in the means and in the use of the things we may learn to depend upon Gods blessings , without which all means are uneffectuall and unprofitable ; and therefore we must desire , notwithstanding all our means and abundance of goods , that God would give us our daily bread . 6. Whereas he biddeth us ask bread , teaching us to bridle our desires and to be content with a little , this sheweth our covetousnesse and discontentednesse many times with our present estate : In sense whereof we are to desire , that as we do ask our daily bread of God , so having that which we have asked we may not onely rest contented but give thanks to God that heard the voice of our prayer . 7. When he directeth us to ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , daily bread , it be wrayeth our either superstitious and phantasticall contempt of Gods gifts , with them that affect voluntary poverty , or else our worldly and immoderate desire of more then is sufficient ; that in sense thereof we may with Agur pray , Give me not poverty nor riches , but feed me with food convenient for me . 8. Where he biddeth us say , Give us , this pointeth at our self-love , whereby every man desireth good things for himself although many times it be with the losse of others : And in acknowledgement of this our evil inclination , we are to pray unto God , that he would give unto us , &c. that is , not onely to me that pray , but also to others ; and not onely private blessings to private men , but also publick to the commonwealth , as peace , plenty , prosperity . 9. When we are taught to ask bread to be given to us , and others by us , today , this sheweth 1. our immoderate desire in providing for the time to come , and 2. our delay in helping and relieving the necessities of our brethren : In respect whereof we are to pray , that the Lord would this day give unto us , and by us unto others as occasion shall be offered . These wants we are taught to bewail , and in the sense of them we are taught fervently to ask in this petition those gifts and graces . The second common duty is , That we ask these blessings in faith . And this faith is twofold : 1. generall , whereby we are to be perswaded that these blessings do not happen by chance , nor are purchased by mens industry and means , but that they are the gifts of God , and that he both can and will bestow these blessings upon his children as is most expedient for them , Heb. 11. 6. 2. But especially there is a speciall faith required , whereby we are in particular to be perswaded and assured , that the Lord will grant unto us our particular request , yea and in that form which we make it , if we make it as we ought ; viz. That God would grant outward and temporall blessings so far forth as they stand with Gods glory and our good . And this condition , If it may stand with thy glory , O Lord , and our eternall good , is in all petitions for temporall blessings either to be expressed or to be understood : and according to it doth the Lord heare our prayers , granting either that which we do desire or that which is better , &c. Duties to be performed in our lives . Duties to be performed in our lives if we would make this prayer uprightly and in truth , are I. To have a true desire and care to get our goods by good and lawfull means ; because we ask our bread , and that to be given us of God : and therefore that every man walk d●…ligently in a lawfull calling , that he may eat the labour of his own hands , and working with quietnesse that which is good may ●…t his own bread , 2. Thess. 3. 10 , 12. Ephes. 4. 28. II. And to this end every one of us must endevour to be indued with these vertues , which are the inward duties of the eighth commandment . The 1. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the not setting our hearts and affections upon the things of this life , so that neither inordinately nor immoderately we desire or seek more then is exp●…dient and necessary for us . This our Saviour teacheth us when he directeth us to ask for bread , & that bread which is necessary for us : Whereas contrariwise if once we set our hearts upon riches , &c. thereupon wi●… follow an immoderate desire of having more , that will not be satisfied with abundance ; which if we be once attainted withall we cannot make this prayer in truth . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contentation , which is a consequent of the former , Heb. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let your conversation be without covetousnesse , and be contented with your present estate . For we ask but that bread which is necessary and convenient for us . Therefore if we make this prayer in truth , we will be well contented if the Lord heare our prayer , and grant unto us no more but that which is necessary . And therefore we ought not to covet other mens goods or that which is unnecessary , knowing that our lot is befallen us by the most just and wise providence of God : who if he saw it expedient for thee , would grant unto thee greater abundance ; but if not , thou must say with David , Here I am ; let him do with me as ●…eemeth good in his eyes , 2. Sam. 15. 25 , 26. And withall consider , that if thou art such an one as fearest the Lord , thou wouldst not change thine estate with some of them that have the world at will. For , as Solomon saith , Prov. 15. 16. Better is a little with the fear of the Lord , then great treasure and trouble therewith : and , as his father before him , Psal. 37. 16. A small thing which the righteous hath is better then the great riches of the ungodly . 1. Tim. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Godlinesse with content is great gain . 3. A moderate desire of that which is fit and convenient for us ; and therefore not to affect voluntary poverty , which the Spirit of God , Prov. 30. 8. and in this place , doth teach us to pray against . 4. A moderate care to provide that which is convenient , that we may not be burdensome but rather helpfull unto others : And therefore we are to avoid two extremities : first , to have no care of that which we here desire , 1. Tim. 5. 8. secondly , with carking care to hoard up that for many years which we ask but for a day . III. In the use either of those means which we use for the obteining of our desire , or of the thing obteined , we are to crave the blessing of God , and thereupon to depend . Therefore the temporall blessings of God must be received with prayer and thanksgiving . And in this behalf not onely the poore and needy but also the rich and wealthy are to make this prayer , who cannot in truth make this prayer to God , if either they rely upon their own means or trust in their own store . IV. We must cast our care upon the Lord , Psal. 37. 3 , 5. and 55. 22. and in all our need flie unto him for supply . V. As we are taught to pray not onely for our selves but also for others , so must we be desirous and carefull of other mens good , and be ready to communicate those good things which we have to the supply of others need , and that without delay . Here therefore the hypocrisie of worldly and carnall men is discovered ; 1. Who ask bread , as though a little would content them , and yet are not satisfied with abundance . 2. They ask their bread , and yet cover yea take and retein other mens goods ; yea some , the goods of the Church , which they cannot call theirs . 3. They ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , daily bread , that is , as Agur speaketh , neither poverty nor riches , but that which is convenient and necessary ; and yet some ( as phantasticall Papists ) do affect poverty , and others ( as all worldlings ) desire abundance . 4. They desire th●…t it may be given them of God ; and yet either get it by unlawfull means , or relying upon the means , or trusting in their abundance , find no need of the blessing of God. 5. They ask for us , which they desire for themselves alone , which when they have got they keep to themselves . 6. They ask but for a day , and with distrust they hoard up for many years . The fifth petition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And forgive us our trespasses , even as we forgive them that trespasse against us . IN the former petition we were taught to ask temporall blessings for the maintenance of this present life . Now in this petition and in the last our Saviour teacheth us to ask spirituall blessings for the obteining of a better life . Of spirituall blessings in this life there be two chief heads whereunto all the rest may be referred : viz. our j●…stification , and sanctification . For in these two the covenant of grace and the benefits which in this life we receive by Christ do consist . Heb. 10. 16 , 17. This is the covenant that I will make with them after those dayes , saith the Lord : I will put my laws in their hearts , and in their minds I will write them : and their sinnes and iniquities I will remember no more . And the covenant that the Lord made with Abraham concerning the promised seed was this , That he would give us , that we being delivered out of the hands of our enemies , that is , Ephes. 1. 7. Col. 1. 14. having by Christ remission of our sinnes and justification , we should worship him without fear , in holinesse and righteousnesse before him all the dayes of our life , Luke 1. 73 , 74 , 75. And these are the benefits which should be preached in Christs name , repentance and forgivenesse of sinnes , Luke 24. 47. Seeing therefore the summe of all the benefits which in this life we receive by our blessed Saviour consisteth in these two , we may be resolved that in these two the happinesse of a Christian in this life doth consist . For whereas the Lord sware to Abraham that in his seed all the nations of the earth should be blessed , Gen. 22. 18. Zachary being filled with the holy Ghost , expoundeth that blessednesse to consist in these two , Luke 1. 73. And indeed whereas there are two degrees of our happinesse , the one begun in this life , the other complete in the life to come , that is to be esteemed our happinesse in this life whereby the perfect happinesse of the life to come is obteined . Now whom God hath chosen and called to salvation them he justifieth , and whom he justifieth , &c. Rom. 8. 30. And this appeareth to be true also in the particulars , Psal , 32. 1. Revel . 20. 6. Seeing therefore the benefits which we have by Christ in this life , and consequently our happinesse , consisteth in those spirituall graces which our Saviour here teacheth us to crave of God ; it followeth necessarily , that both in our affections we should desire and in our judgements esteem these spirituall graces farre above all earthly and temporall things , esteeming all other things as drosse and dung , yea as losse in comparison thereof , Phil. 3. 8 , 9 , 10. For what will all temporall benefits avail us , if God do not forgive our sinnes , and stablish us by his free Spirit ? Surely no more then the good pasture profiteth the beast that is fatted for the slaughter . And therefore as these blessings are absolutely necessary to our salvation , and of farre greater value then all temporall benefits , so are they absolutely to be craved of God , and with greater fervencie and affection . But let us consider the order and the coupling of this petition with that which went before and also that which followeth . Our Saviour teacheth us in the former place to crave temporall benefits as the lesse , that our faith having been exercised in the lesse might be confirmed in the greater ; that is , that we having learned to depend upon Gods providence for our maintenance in this life , might the more firmly relie upon him for our justification and salvation ; for if we have not learned to trust in him for the lesse , it is not likely that we should believe in him for the greater . The order in respect of that which followeth standeth thus ; We are taught to desire freedome from the guilt of our sinnes before deliverance from the corruption , because our reconciliation with God in Christ and justification by faith in order of nature goeth before our sanctification ; howsoever in time the beginning of our sanctification concurreth with justification . From whence ariseth both an instruction for carnall men , and a consolation for the godly . For if justification goeth before sanctification , then it is certain that we cannot be sanctified unlesse first we be justified and reconciled unto God in Christ. And this order the holy Ghost teacheth us Luke 1. 74. That being redeemed &c. For untill our reconciliation , as we our selves are enemies , so all our actions are hatefull unto God. And therefore men had not need to please themselves in their naturall estate , and by their security suffer as much as in them lieth the bloud of Christ to fall upon the ground , but rather to be most forward , carefull , and desirous to be reconciled unto God in Christ , and that his merits and righteousnesse may be imputed unto them , considering that whatsoever they do before they be reconciled unto God and justified is no better but sin , whereby they hoard up wrath against the day of wrath , &c. The consolation which ariseth from hence is most singular : For if men cannot die unto sinne unlesse first they be justified , then those that labour to forsake their sinnes , and truly purpose amendment of life , and endevour to please God in dying to sinne and living to righteousnesse , may be assured that they are justified by faith and reconciled to God in Jesus Christ , &c. And so much of the order . Let us now consider of the coupling of this petition both with that which went before and also that which followeth : with the former ; Give us this day our daily bread : And forgive &c. Which teacheth us that we should not so wholly be addicted to the commodities of this life , but that we should withall and most principally labour for spirituall graces perteining to a better life . There be many , saith the P●…almist , which say , Who will shew us any good ? that is , any worldly profit , &c. but as touching the forgivenesse of their sinnes , and their reconciliation with God in Christ , as touching the application of Christs death and resurrection , not onely to their justification but also their sanctification ; of these things they have no care nor desire , &c. But howsoever the world saith , Who will shew us any good ? yet we must say , But , Lord , lift thou ●…p the light of thy countenance upon us : Shew thou thy self favourable and mercifull in forgiving our sinnes ; for that will bring peace of conscience , and joy in the holy Ghost , far exceeding all worldly comforts . We must therefore not onely labour for the meat which perisheth , but much more for the meat which endureth to everlasting life , John 6. 27. For what would it profit us if we could gain the whole world , if our sinnes being not forgiven us , we should be amerced with the losse of our souls ? Mark 8. 36. With the latter ; Forgive us our sinnes , &c. And lead us not into temptation , &c. Which teacheth us that we are to desire as to be freed from the guilt of our sinnes so also from the corruptions , because they are things that are inseparably coupled together ; forgiving of sinnes in God , and forsaking of sinnes in us . Therefore those which sever these things ( as most do ) deceive themselves , Luke 1. 73 , 74. 2. Cor. 5. 17. Gal. 5. 24. Our Saviour as he is our redemption and justification , so also he is our sanctification : and therefore that which he did for us in his flesh , he worketh in us by his spirit , viz. a dying unto sin and a rising again unto newnesse of life . In those for whose sinnes he died and rose again for their justification , the spirit of Christ is effectuall to apply the merits of his death to the mortifying of their sinnes , and the vertue of his resurrection to their vivification , which is called the first resurrection . And therefore unlesse thou diest to thy sinnes and risest again unto newnesse of life , thou canst have no sound assurance that Christ died for thy sinnes , and rose again for thy justification . And therefore as we desire the pardon of our sinnes , so must we labour to renounce them , that we may not onely be freed from the guilt but also delivered from the corruptions themselves . True repentance as it mourneth for sinnes committed , and craveth the pardon of them , so is it carefull for the time to come not to commit that which ought to be mourned for . Having thus spoken of the order and coherence of this petition , we are now to speak of the words themselves . In which two things are conteined : first , a deprecation or request for the pardoning of our sinnes ; and secondly , a reason for the confirmation of our faith in obteining the same . In the request it self we are first to speak of the meaning of the words , and then to gather from thence such uses as they afford . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts , according to the propertie of the Syrian language , in which our Saviour spake , signifieth sinnes . For the Syrians call him that sinneth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , debtour ; and sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , debt , as appeareth by the Chaldean paraphrase on Gen 50. 17. Psal. 1. 1. Bezain Matth. 23. 16. But this may be also evidently proved by conference of other places in the new Testament , as Matth. 23. 16 , 18. The Pharisees conceit was , that if a man did swear by the temple or the altar , that it was nothing ; but if he did swear by the gold of the temple , or the gift upon the altar , that then he was a debtour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So in Luke 13. those whom Christ in the second verse calleth sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the fourth verse he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , debtours . So in this chapter our Saviour setting down a proof of the reason of this petition , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 14 , 15. But most plainly in Luke 11. 4. where the words of this petition are thus set down , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And forgive us our sins , for we also forgive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one that is in debt to us , that is , which hath offended us . Now the reason why sinnes are called debts is , because for our sinnes we ow punishment : For as a man having entred into bonds to perform such and such covenants , or else to incurre the forfaiture and penalty conteined in the obligation , is subject to the forfaiture if he perform not the covenant ; so we being bound by most strait obligations to perform obedience to all the commandments of God , or else to incurre the penalty comprised in the law , which is the obligation or handwriting that is against us , Col. 2. 14. are subject to the penalty , that is , the fearfull curse of God both in this life and in the world to come if we perform not the covenants . For as in the law there are two things ; 1. praeceptum , commanding or forbidding , and 2. sanctio , threatning punishment against the ●…nsgression of the precept : so in every sinne ther●… are two things answer●…ble ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fault transgressing the law , and the reatus binding over the transgressour to the punishment . In respect of which punishment every offendour of the law is a debtour , untill either the debt be remitted him , or else he hath born the punishment , which is without end . Whereas therefore we pray that the Lord would forgive us our debts , we do not onely desire that the Lord would forget the fault , but also that he would remit the punishment unto which the guilt of our fault doth bind us over . And therefore foolish is the opinion of the Papists , who hold that the Lord many times forgiveth the fault and reteineth the punishment . For sinne is called a debt in respect of the punishment which we ow for it : and therefore this debt is not remitted if the punishment be reteined . Again , the mercy of the Lord pardoneth no sinne for which his justice is not satisfied . Neither must we so desire the Lord to be mercifull as that we would have him forget his justice . Every sinne therefore as it deserveth death , so is it punished with death , or else the justice of God is not satisfied . It is punished , I say , by death either in the party himself to whom it is not forgiven , or in Christ in the behalf of the party to whom it is forgiven . For every sinne therefore that is forgiven Christ hath satisfied the justice of God in bearing the punishment : therefore God doth not punish them whose sinnes he forgiveth in Christ : neither can it stand with his justice to punish the same sinne twice , on●… in Christ , and again in the faithfull for whom C●…rist hath suffered . So that we cannot say that the Lord punisheth them whose sinnes he forgiveth , except we will affirm either that the Lord is unjust , or that the merits of Christ were unsufficient and unperfect : both which are blasphemous . Therefore as there is no condemnation , so there is no punishment , to those that are in Christ Jesus . Chastised they may be after their sinnes are forgiven for the example of others , and their own amendment , as David was 2. Sam. 12. but punished they never are . The affliction which the children of God do bear is not a punishment to satisfy for their sinne , but either a triall or a chastisement , either to cure or prevent sinne in them . When we are judged we are chastised , &c. 1. Cor. 11. 32. And as the opinion of the Papists is foolish , so the practice of those men is sottish who when they are indebted unto their neighbour , or have incurred a forfeiture , are never in quiet untill they have got that debt discharged or remitted , and yet the same men being in infinite debt to the Lord , which although they had the whole world they are not able to discharge , notwithstanding take no thought for this debt , no●… earnestly sue for pardon , but securely go on in their sinnes , as though by continuall increasing of their debt they should the more easily discharge it : much like to him that having got a burden of wood , and finding it too heavie , should cut down more to adde unto the weight ; or as it is in the ridiculous proverb of the Grecians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I cannot carry a goat ; lay upon me an ox . Now these debts are of sundry sorts . Some are originall sinnes , some actuall ; some inward , others outward ; some of omission , others of commission ; some of ignorance , others of knowledge ; some of infirmity , others of presumption ; some against God , some against our neighbours , and some against our selves . In respect of all and every whereof we are every of us debtours unto God , and therefore had need to pray that he would forgive us all and every of our debts , Psal. 51. 9. which how many and great they are , we may easily know , if we will diligently look into our obligation , and examine our lives by the law of God , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our . In this word confession of sinne is included . For it is in effect thus much ; O Lord , we have sinned against thee : have mercy therefore on us , O Lord , according to thy goodnesse , and according to the multitude of thy mercies do away our offenses : Wash us from our iniquities , and cleanse us from our sinnes . For we acknowledge our transgressions , and our sinnes are alwayes before us , Psal. 51. 2 , 3. Therefore with asking of pardon confession of sinne is conjoyned . And this form of prayer is prescribed to be used of the perfectest men in this world , as of the Apostles ; because there is no man that doth good vpon the earth , and sinneth not , Eccles 7. 20. If we say , saith the holy Apostle John , that we have no sinne , we deceive our selves , and there is no truth in us . If we confesse our sinnes , he is faithfull and just to forgive us our sinnes , and to 〈◊〉 us from all iniquity . If we say that we have not 〈◊〉 , we make him a l●…ar , and his truth is not in us , 1. John 1. 8 , 9 , 10. Here therefore both the Catharists , which dream of perfection in this life , and also the Pelagians and Papists , which hold that a man may fully and perfectly keep the law of God in this life , are confuted : For such cannot make this petition except they will mock God , as all those do that have a conceit of their own perfection . ( Which conceit is in not onely the Catharists and Papists , but also in the greatest part of ignorant and secur●… men , who affirm that they love God with all their heart , and their neighbour as themselves , they never did any man hurt , they never doubted of their salvation . ) For howsoever the Scripture speaketh of perfect men , and such as walked in all the commandments of God , yet certain ●…t is that thereby is meant the uprightnesse of their will and endeavour , not the perfection of their obedience ; which uprightnesse notwithstanding the Scripture calleth perfection , the Lord accepting the will for the deed : so that upright men may indeed be said to be perfect , but in affectu potiùs quàm effectu , in their affections rather then their actions . Forgive . The Lord in forgiving sinnes , as he is mercifull so is he just , 1. John 1. 9. Neither doth he forgive any sinne for which his justice is not satisfied by the obedience and sufferings of Christ , Rom. 3. 26. He is therefore said to forgive our sinnes when as he inputeth them not unto us , but accepting of the obedience and sufferings of Christ as a full ransome and satisfaction for them , washing away our sinnes in his bloud , covering them with his righteousnesse , imputing our sinnes to Christ and his obedience to us , so that we , howsoever sinfull in our selves , appear righteous before him in Christ. When as therefore we do pray for the forgivenesse of our sinnes , we do not so desire him to be mercifull as that we would have him forget his justice ; but we come unto him in the name and mediation of Christ , in whom he is well pleased , beseeching him to accept of his obedience & sufferings as a full satisfaction for our sinnes : For remission of sinnes , as it is a free work of mercy in respect of us , who neither can deserve pardon nor satisfie his justice ; so in respect of Christ , who hath satisfied for us , it is a work of justice . Now whereas our Saviour Christ doth teach every one of us every day to ask forgivenesse with assurance to be heard , we are put in mind both of our misery and Gods mercy . Our misery , who day by day commit sinne , and therefore have need every day to crave remission of our sinnes . Gods mercy and long suffering , who though he be offended every day , yet he is ready to forgive their sinnes who come unto him by hearty and earnest prayer , confessing their sinnes and craving pardon of them . But this mercy and long-suffering of God must not encourage us to presume , but invite us unto repentance , Rom. 2. 4. and 6. 1. Ecclus 5. 4 , 5 , 6. Psal. 130. 4. There is mercy with thee , that thou mayest be feared . Joel . 2. 13. and encourage us to call upon him . This long-suffering of God is to be imitated of us : For if he be content to forgive us that sinne against him every day , then ought we freely to forgive them that offend us , &c. though it be to seventy times seven times . Again , if every one of us , be he never so righteous , is bound to make this prayer that God would freely remit our sinnes , then it followeth that none of us can discharge the debt , or by any thing which we are able to perform satisfie for our sinnes , but either they must be freely remitted for Christs sake , or else we must suffer the punishment due for them . Divine remission and humane satisfaction cannot stand together . We must crave remission therefore : we cannot satisfie . Remission of sinnes and justification are free , Rom. 3. 24. Ephes. 1. 7. Isai. 43. 25. but in satisfaction there is recompense . Therefore those that trust to their own merits and use this prayer , they mock God and condemn themselves : They mock God ; because they desire him to forgive their sinnes , which they do not desire should be forgiven them , but trust to satisfie for them . They condemn themselves ; because they confesse themselves to be debtours unto God unlesse he remit their debt , and yet stand not to his remission , but to their own satisfaction , by which they appeal to his justice rather then implore his mercy . And that no man can satisfie by any works of obedience the justice of God for his sinnes , it may further appear by these reasons . 1. Because our best obedience is unperfect , and our righteousnesse like unto a polluted ●…lout : and therefore if God should enter into judgement with us , he might justly condemn us for our best actions , as being not performed in that manner and measure which his law requireth , and therefore every one had need to pray as Psal. 143. 2. Enter not into judgement , &c. Secondly , because whatsoever obedience we can perform it is a debt and duty , Luke 17. 10. When we have done all that is commanded , we must say that we are unprofitable servants : we have done that which was our duty to do , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8. 12. and 13. 8. Gal. 5. 3. Now certain it is that we cannot satisfie debt with debt : but notwithstanding our latter obedience , we shall be debtours in respect of the former debt unsatisfied . Seeing therefore we are not able to satisfie for the least of our sinnes , our Saviour hath taught us to say , not with that servant , Matth. 18. 26. Have patience , Master , I will satisfie ; but , Lord , remit , tak●… away , and blot out our offenses . Furthermore , we are taught to pray that the Lord would remit our debts , that is , not onely forgive the fault but also remit the punishment , in respect whereof sinnes are called debts : And therefore it cannot be truly said that God forgiveth the fault and reteineth the punishment for which we our selves must satisfie either in this life or in purgatory . For if God should requi●…e of us satisfaction for those sinnes which he pardoneth in Christ , it would follow necessarily that either the sufferings of Christ were unsufficient , or else that the Lord is unjust . Moreover , it is absurd that sinne being remitted the punishment should be reteined : For sinne is the cause of punishment : and the cause being taken away , the effect also is removed . And again , whereas sinne is infinitely increased in respect of that infinite Majestie and justice of God which is violated , sure it is that we cannot satisfie for it before we have endured endlesse punishment ; which will never be . Whereas therefore our Saviour Christ teacheth us thus to pray , he sheweth that we cannot be discharged from these our debts by our own satisfaction or merits , or any other means , but onely by the free remission of them and imputation of Christs righteousnesse . And this is to be understood not onely of our great and grievous sinnes , but also of our lesse offenses , which the Papists call veniall , and erroneously hold not to be mortall , neither need the death and merits of Christ for their expiation , but may by the holy-water-sprinkle , or by episcopall benediction , or by knocking of the breast be taken away . As therefore every sinne , great or small , deserveth death , and is also punished with death , either in Christ or in the sinner himself ; and as the bloud of Christ doth purge us from all iniquitie , 1. John 1. 7. so that by him we have remission of all our sinnes : so are we to pray that the Lord would for the precious merits and righteousnesse of our Saviour Christ remit all our sinnes both more and lesse , from which we could by no other means be delivered but by the merits of Christ. But here it may be objected ; Our sinnes were forgiven in baptisme , Acts 2. 38. therefore we need not now the forgivenesse of them . Some answer , That because we sinne after baptisme , therefore we ought after bapti●…me to pray that the Lord would forgive our sinnes . But this answer is not sufficient , considering that in baptisme is sealed the remission of sinnes , not onely past , but also for the time to come during the whole course of our life : For otherwise baptisme had need to be reiterated . I answer therefore , That we feeling the burden of our sinnes , pray that the forgivenesse of sinnes , which was represented and sealed unto us in baptisme , may indeed be granted unto us , and that we may feel in our selves the fruit and effect of our baptisme . For we must not think that the Sacraments absolutely conferre grace to every receiver , but onely upon those conditions which are conteined in the promises of the Gospel , whereof baptisme is a seal . Now the Gospel promiseth remission of sinnes and salvation onely to them that believe ; and therefore the Sacrament sealeth and assureth remission onely to them that believe . For we ask forgivenesse onely for the righteousnesse of Christ : but the righteousnesse of Christ is there imputed to righteousnesse where it is apprehended by faith : In which sense we are said to be justified by faith alone , and by faith to have remission of sinnes . And therefore in this petition we desire that the Lord would work in us true faith , that being united unto Christ and made partakers of his merits , we may have not onely forgivenesse of sinnes , but also assurance thereof by the anointment of the holy Ghost , the Spirit of adoption crying in our hearts , Abba , Father , &c. And because none attein to that measure of assurance but that it is mingled with some doubting , therefo●…e all had need to pray that the Lord would increase their faith , and more and more assure them of the pardon of their sinnes . Vs. This teacheth us to pray not onely for the remission of our own sins , but also of our brethren ; it being a duty of charity to desire and to further the salvation of our brethren . And this duty as it belongeth to all so especially to those that are governours of others , either in the Church or Commonwealth . Examples : of Moses , who oft stood in the gap , Psal. 106. 23. Exod. 32. 21 , 32. Num. 14. 19. Samuel , 1. Sam. 12. 23. Neither are we to pray for our friends and well-willers alone , but also for them that hate and persecute us , according to the precept and practice of our Saviour , Matth. 5. 44. Luke 23. 34. and the holy martyr Stephen , Acts 7. 60. And as we are to pray the Lord to forgive them , so must we as willingly forgive them as we desire to be forgiven of the Lord : neither can we in truth of heart desire God to forgive them , if we do not . Duties in prayer . The duties which here we are taught to perform in prayer are either more peculiar to this kind of deprecation , or common . The former is Confession , which must concurre with Deprecation of pardon , and goeth before pardon ; as appeareth Psal. 32. 3 , 5. Prov. 28. 13. 1. John 1. 9. Num. 5. 7. Examples ; 2. Sam. 12. 13. Luke 15. 21. Now this confession is to be made of unknown sinnes generally ; as Psal. 19. 12. of known sinnes particularly ; Isai. 59. 12 , 13. And to this end it will be profitable to examine our hearts and our lives by the law of God , taking a view of the duties therein commanded and vices forbidden , that we may particularly see and acknowledge what duties we have omitted and what vices we have committed . The common duties ; That we pray in fervency , faith , and perseverance . That we may pray in fervency , we must have both a true sense of our wants , and earnest desire to have the same supplyed . The wants which we are to bewail are , 1. our manifold sinnes and transgressions , for which we are to be grieved that we have by them displeased and dishonoured God. And to increase this godly sorrow in us , we are First , to consider and meditate of Gods manifold benefits undeservedly bestowed upon us , and our unthankfull behaviour towards him , &c. Secondly , we are to desire the Lord that he would poure upon us the spirit of deprecation , that we may with bitternesse bewail our sinnes , whereby we have so violated the justice of God that nothing could be found sufficient to appease or to satisfie the same but the death of Christ , whom we by our sins have pierced , Zech. 12. 10. Thirdly , we are to consider the misery whereunto our sinnes make us subject both in this life and in the world to come . In all which respects we must esteem our sinnes as a most heavy burden , and being weary thereof we are by prayer to come unto the Lord that we may be eased thereof , Matth. 11. 28. Neither are we to bewail our sinnes alone ; but as we are to pray for the pardon of other mens sinnes , so are we also to mourn for the iniquities of the place and time wherein we live , Ezek. 9. 8. Psal. 119. 136 , 158. 2. We are to bewail the hardnesse of our hearts , that we cannot so bewail our sinnes as we ought . 3. Our want of faith and assurance of the remission of our sinnes . The graces which we desire , are 1. Remission of sinnes and justification , viz. that God would cancell the bill of debt , Col. 2. 14. that he would take away our sinnes and cast them into the bottom of the sea , Mich. 7. 18 , 19. that he would impute the merits and obedience of Christ unto us . And secondly , because we receive remission of sinnes and are justified by faith , by which we apprehend the righteousnesse of Christ to our justification , and without which the merits of Christ are not communicated unto us , therefore we desire not onely that he would forgive us our sinnes , but also that he would work in us a true faith , whereby we may have assurance of the pardon of our sinnes and peace of conscience . 3. Because our faith is weak therefore we are to pray for the increase thereof , Luke 17. 5. and also that God would blesse unto us the means of the begetting and increasing of our faith . 4. Because reconciliation and adoption are unseparable companions of justification , we therefore must also pray that he would receive us unto his love and favour , and give us his spirit of adoption ; that howsoever we be by nature the children of wrath , yet being reconciled unto him in Christ , we may have the testimony of his Spirit testifying to our spirits that we are the children of God. 5. We pray not onely for righteousnesse and assurance of justification , and peace of conscience arising from thence , Rom. 5. 1. but also for the joy of the holy Ghost proceeding from them both , Rom. 14. 17. Now that we may with fervencie beg these graces of God , we must besides the sight and sense of our sinnes , and the misery which they bring upon us , consider the necessity of these graces ; First , of remission of sinnes ; because sinne maketh a separation between God and us , Isai. 59. 1. and maketh us subject both to the curse of God in this life and after ; and therefore above all things in the world we are to desire freedome from our sinnes , without which our estate is most miserable , &c. and without which we cannot be saved . Contrariwi●…e , in remission of sinne consisteth happinesse , Psal. 32. 1 , 2. Secondly , of faith , without which the benefits of Christ are not effectuall to our justification , sanctification , or salvation . By it we are made partakers of all the benefits of Christ to our justification and salvation . In which respect the same benefits in the Scriptures which proceed from Christ are also ascribed unto faith . Upon which follow reconciliation , peace with God , and joy in the holy Ghost , and the beginning of eternall life it self in this life . As we must pray for the forgivenesse of our sins in fervencie , so also in faith : that as we unfeignedly desire pardon of sinnes & reconciliation with God , so we are truly to believe that the Lord will heare our prayer , that he will receive us unto mercy , and at the length grant unto us the certificate of his Spirit the Spirit of adoption . For that which he hath commanded us to ask he hath promised to give . He commandeth us to ask remission of sinnes , justification , the Spirit of adoption , &c. therefore consequently we are stedfastly to believe that we shall obtein them . The forgivenesse of sinnes is a chief part of the covenant of grace , Heb. 10. 17. The Spirit of adoption is expressely promised to those that ask him , Luke 11. 13. There remaineth , that we pray with perseverance , never ceasing day by day to call upon God for the forgivenesse of our sinnes , and certificate of the holy Spirit assuring us thereof , untill the Lord say unto our souls , I am your salvation , and shed abroad his love in our hearts . Neither are we then to cease from this prayer : but as we sinne daily , so are we daily to crave forgivenesse ; and as our faith is weak and mixt with doubting , so daily to desire the increase thereof , &c. Duties to be performed in our lives . If we would make this prayer with upright hearts , or would either hope to obtein this request or assurance that our prayer is heard , I. We must be adorned with humility , 1. Pet. 5. 5. whereby we must acknowledge our selves so deeply indebted unto the Lord by reason of our manifold sinnes , that he may most justly glorifie his name in our endlesse confusion , and that in respect thereof we are not worthy to look up unto heaven , or to breathe in the aire , or to live upon the earth : and that therefore it is the great mercy of the Lord that we are not consumed . For if we have humble and contrite hearts , the Lord will be ready to heare our prayer and to pardon our sinnes . The Lord resisteth the proud , but he giveth grace to the humble , Jam. 4. 6. 1. Pet. 5. 5. The sacrifices of God are a contrite spirit : a contrite and &c. Psal. 51. 17. Psal. 34. 18. Example , in the humbled Publicane , Luke 18. 14. For Christ came not to call the righteous but sinners to repentance , Matth. 9. 13. Luke 4. 18. Matth. 11. 28. Whom doth he call with promise to ease them of the burden of sinne , but those that tr●…vail under the burden of sinne , and are weary thereof ? If therefore God hath given thee an humble heart , thou mayest be encouraged to come unto him for grace and pardon of sinnes . For as it was said of the blind man , so it may be said of every one that is poore in spirit , Be of good comfort ; he calleth thee . But as humility maketh us fit to receive Gods grace in the pardoning of our sinnes , so is it also a good signe that our sinnes are pardoned . For they onely are happy whose sins are forgiven : but those that are poore in spirit are happy , Matth. 5. 3. therefore their sinnes are forgiven . Whereas contrariwise , if we be proud and have a Pharisaicall c●…ceit of our selves , it is a fearfull signe that we remain in our sinnes , John 9. 41. Luke 18. 14. II. If we would have forgivenesse of our sinnes we must believe in Christ. For by faith alone we have justification and remission of sinnes , Acts 26. 18. because faith alone apprehendeth the merits and righteousnesse of Christ whereby we are justified . Now this and the former must go together : We must be cast down in our selves , acknowledging our selves that we are no better in our selves then the firebrands of hell : and yet withall we must relie upon Christ and his merits , being perswaded that notwithstanding our manifold sinnes , yet the Lord will receive us into his love and favour , imputing unto us the righteousnesse of his Sonne , and covering us therewith as with a garment . If thus we believe in Christ we need not doubt of the pardon of our sins ; because Christ having satisfied the justice of his Father for all the sinnes of them which believe in him , the remission therefore of sinnes to them that believe is a work not onely of mercy but also of justice . 3. If we would truly make this prayer ( viz. in hatred of sinne ) & have any assurance to our own souls that our sinnes are forgiven , we must repent of those sinnes which we desire to be remitted , and forsake those sinnes which we would have the Lord forgive , Ezek. 18. 21 , 22. At what time soever , &c. Prov. 28. 13. He that confesseth his sinnes , and forsaketh them , &c. And therefore , as Isaiah exhorteth chap. 55. 7. let the wicked forsake his way , &c. If therefore we would effectually crave the pardon of our sins , we must have a true purpose of heart and resolution to forsake them : And if we would have assurance that according to our prayer our sinnes be forgiven , we must have a true endeavour to leave them , and to perform the contrary duties . If therefore we have neither purpose in our hearts nor endeavour in our lives to forsake our sinnes , we may not look that the Lord will pardon them . If in my heart I regard wickednesse , &c. Psal. 66. 18. For the Lord heareth not sinners , that is , who do not repent of their sinnes nor have a true purpose to leave them , John 9. 31. Prov. 28. 13. 4. If we make this prayer in faith , and truly believe in God for the forgivenesse of our sinnes , this perswasion will have this effect in us , to make us fear to sinne and by sinne to displease and dishonour God. There is mercy with thee , that thou mayest be feared , Psal. 130. 4. The bounty of the Lord must draw us to repentance , Rom. 2. 4. Nay further , those that believe their sinnes are forgiven them , and are perswaded of Gods love and favour shed abroad in their hearts by the holy Ghost , they cannot choose but love him much who hath forgiven them much , Luke 7. 47. and shew forth their love in keeping his commandments . 5. If in prayer we unfeignedly desire faith and assurance of the forgivenesse of our sinnes , then we will be most carefull in our lives to use and to use aright the means of begetting and increasing this faith ; as the hearing of the word , receiving of the Sacraments , &c. 6. If we truly desire reconciliation with God in Christ , then will we seek in all things to please him . For if we please our selves in displeasing him ( as the very nature of sinne is to displease God ) how can we perswade our selves that we are reconciled unto God or desire so to be ? 7. If we would have any assurance that our sinnes are forgiven , we must be ready to forgive our neighbours the offenses which they commit against us . For if ye , saith Christ Matth. 6. 14. forgive men their trespasses , your heavenly Father will also forgive you : but if ye do not , &c. But of this more in the reason . Here therefore is discovered the hypocrisie of those men , 1. who crave pardon of sinne in a Pharisaicall conceit of their own perfection & freedome from sinne ; 2. who have no true hatred of sinne nor purpose to leave it ; 3. who please themselves in displeasing God , and yet would seem to desire reconciliation with God ; 4. who desire faith , and yet neglect and contemne the means ; 5. who with the ungracious servant looking to have pardon of ten thousand talents of his master would not remit a small debt to his fellow-servant , Matth. 18. 28. whom he ought to have loved for his Masters sake , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These words are a solemn profession unto God of our brotherly love , serving both to confirm our faith in obteining pardon , and also to testifie our love to God ( who hath forgiven us much ) in the love of our brethren for his sake . For whereas divers men making this prayer for pardon of sinne either do not believe at all the pardon of their sinne , or else deceive themselves with an opinion of faith , not loving him of whom they look for pardon , nor their brethren for his sake , but with the ungracious servant Matth. 18. 28. exact small debts of their brethren , and revenge offenses committed against them , as though they could love God and yet hate their brother : therefore our Saviour teacheth us to adde to the petition this protestation , that if we be able to make it in truth , we may be assured of the forgivenesse of our sinnes , and not be deceived ( as many are ) in our assurance . First therefore because we are so full of infidelity and diffidence that we are hardly brought to believe in particular the forgivenesse of our own sinnes , and consequently to make this prayer in faith , our Saviour teacheth us to use this notable argument ( not so much to move God as to confirm our selves ) drawn from the lesse to the greater , As we also forgive , &c. or , as it is more plainly set down in Luke , For even we also forgive &c. And the reason standeth thus , If we ( who have not so much pitie , in regard of thine abundant mercy , as is a drop of water in comparison of the Ocean sea ; if we , I say ) be readie to forgive the offenses and injuries done against us , then no doubt thou wilt forgive our offenses , which we from the bottom of our hearts confesse unto thee with deprecation of pardon : But even we , Lord , whose mercy is as nothing in comparison of thine , are readie to remit offenses committed against us : and therefore as we earnestly crave pardon , so we do unfeignedly believe that thou wilt forgive us our sinnes . The connexion of the proposition is necessarie . For , as we say , Quod in minori valet valet etiam in majori , That which is of force in the lesser is of force also in the greater : If a drop of pity in us doth wash away the offense of our brother , how much more shall the multitude of his mercies wash away our offenses ? And our Saviour reasoneth elsewhere Matth. 7. 11. If yee which are evil can give good things to your children , how much more &c. If therefore our consciences do testifie unto us the truth of the assumption , That we are readie to forgive them that offend us ; we may also be assured of the truth of the conclusion , That God also forgiveth our sinnes . 2. Whereas many abuse the mercy of God , whereof they presume for the pardoning of their sinnes , dealing unthankfully with God in cruelty & revenge exercised upon their brethren , and so deceive themselves with a conceit of faith and assurance of the pardon of their sinnes , when indeed their sinne is not pardoned : therefore our Saviour Christ would have this protestation added , that it may be a touchstone to trie whether we have remission of sinne and assurance thereof . For , as our Saviour saith that he to whom much is forgiven loveth much , Luke 7. 47. and he that loveth God truly cannot but love his brother for Gods cause : For as John saith , 1. Epist. 4. 20. If any say that he loveth God and hateth his brother he is a liar , &c. and chap 5. 1. Every one that loveth him that hath begotten doth also love him that is begotten of him . And , Love covereth the multitude of offenses , Prov. 10. 12. Therefore if we will not forgive our brethren that offend against us , it is an evident argument that we do not love them : If we love not our neighbour , certain it is that we love not God : If we love not God , it is a certain signe that we do not believe in him nor are perswaded of his love towards us in the forgiving of our sinnes : If we believe not this , Christs righteousnesse and merits are not imputed unto us to our justification and remission of our sinnes : And therefore if we be not willing and ready to remit offenses committed against us , it is a certain signe that our sinnes are not forgiven of God. As contrariwise , our brotherly love in remitting offenses is a sure token of the forgivenesse of our sins . For as our Saviour saith , Matth. 6. 14 , 15. If ye forgive men their offenses , then will your heavenly Father also forgive you . Some expound these words as if in them we did alledge a cause why God should forgive us , or as though our forgiving of our brethren did merit forgivenesse of sinnes at the hands of God : As the Papists also expound that speech of our Saviour Luke 7. 47. Many sinnes are forgiven her ; for she loved much . Whereas in truth the love either of God or of our neighbour for Gods cause is an effect , and so a signe , of Gods love towards us in forgiving our sinnes . We love God because he loved us first , 1. John 4. 19. And so doth our Saviour in that place argue , not from the cause to the effect , but from the effect to the cause : as also appeareth by the opposition in the latter part of that verse , but to whom lesse is forgiven , he loveth lesse ; and by the parable of the two debtours , ver . 41. whereof he loved more to which more was forgiven . So that our love is not the cause of forgivenesse , but the forgivenesse of our sinnes is the cause of our love ; and therefore our love an effect , fruit and signe of the forgivenesse of our sinnes . Again , our justification and remission of sinnes is free , proceeding from the mere love of God without any desert of ours , Rom. 3. 24. howbeit it is deserved through the merits of Christ. And surely if our forgiving of offenses were the cause why our sinnes be forgiven , then may we thank our selves for our justification : neither should we need to pray that God would forgive us for Christs merits , but for our own deserts . And lastly , the Apostle Paul exhorteth us to forgive our brethren , as to a fruit and effect of Christs forgiving us , Ephes. 4. 32. Col. 3. 13. Forgiving one another , even as Christ hath freely forgiven you . In these words therefore is not set down the cause of the forgivenesse of our sinnes , but an argument from the lesse to the greater to confirm our faith in the assurance of the forgivenesse of our sinnes ; that lesse being also an undoubted fruit and sure signe of the remission of our sinnes . But now let us consider the words particularly , and so come to the uses . By our debters is meant such as have offended or wronged us , or , as the Apostle speaketh Col. 3. 13. against whom we have any quarrel . But what debters am I to forgive ? may some body say . I can be content sometimes to put up an injury at the hands of my better ; but I cannot brook that my equall should crow over me , or that mine inferiour should be too sawcie with me . I can be content to remit some offenses ; but great indignities I cannot put up . Answ. Our Saviour speaketh indefinitely and generally without difference of debters : so that whosoever is our debter , we must forgive him if we would have assurance that God hath forgiven our sinnes . But this is more plainly expressed Luke 11. For even we also forgive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one that is indebted to us . So that our love must not be partiall : neither is it if it be indeed for Gods cause , in whom we are to love our friends , and for whom we are to love our enemies . May not a man therefore require and exact his debts of his debter if he would have God forgive his debts ? Our Saviour doth not speak of the debts of money or goods , but of trespasses , offenses and wrongs , which in the Chaldee and Syriack tongue are called debts , &c. As for due debts of money and goods , them thou mayest exact of those which are able to pay ; so that it be done without using rigour or seeking extremities . What is meant by , we forgive . We forgive ] God alone forgiveth sinnes , how then can we be said to forgive our debters ? We must distinguish both of the debt which is forgiven , and also of forgiving . In every offense committed against the neighbour two parties are offended ; God mediately , and the neighbour immediately . And so it may be considered either as a transgression of the law of God , and so it is properly called sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : or as it hurteth or hindreth the neighbour , and is called an injury or wrong . As therefore it is a transgression of the law of God , no man can remit it : but as it is an injury or wrong done to a man , he may remit it . Again , God is said to forgive a sinne , when he is content not onely to forget the fault but also to forgive the punishment for the righteousnesse of Christ imputed to the sinner . Man is said to forgive an offense , not when he remitteth the punishment due unto it by the law of God ( for that is not in his power to do ) but when he doth abandon all purpose and desire of revenge , all hatred and ill will towards his brother in respect of the offense . If this be true , then belike no man may complain plain to the Magistrate , or seek his remedy by law when he hath sustein●…d injury or wrong . Although we are to forgive from our heart every one that offendeth us , yet we may in some cases complain unto the Magistrate and seek remedy by law ; if these cautions be observed : 1. That it be not done in anger , or malice , or desire of revenge ; which commonly are the grounds of mens going to law : but that it be done with a charitable mind towards the society where we live , towards our brother who hath offended us , and towards our selves . First , towards the society ; 1. If the offense be such as according to the laws of the society is to be punished by order of justice : for that punishment it is not in our power to remit . 2. If the offense be dangerous to the society , either in respect of Gods judgement , or in respect of contagion , then is it good the fault should be pu●…ished , that evil may be taken from among us , and the judgement of God prevented , and others may see and fear , and fearing their punishment may not follow their example : in which respects most meet and necessary it is that the insolency and outrage of wicked men should be restrained . Secondly , as touching the party : If he cannot be reclaimed by private means , we are to seek that by publick authority he may be reclaimed and brought to repentance ▪ and we are to take heed left by our patience our neighbour become worse . Thirdly , concerning our selves : We may provide for our safetie for the time to come , rather then by too much bearing to expose our selves to the wrongs and injuries of the wicked . For if it were not lawfull for godly men to complain to the Magistrate , &c. there would be no measure nor no end of indignities offered unto them . And albeit we are to esteem every wrong offered unto us as an affliction laid upon us by the Lord , and are therefore to bear it patiently , & not seek to wreak our selves upon our brother , who is but the instrument or rod by whom the Lord doth correct us ; yet we are in this as in all other afflictions to use such means as the Lord doth offer unto us of deliverance out of the same , and not be like wayward children , which having taken a fall will not rise . The means which God hath appointed in this behalf is the publick authoritie of the magistrate , who is the minister of God for the good of them that do well : as for the rest , he beareth not the sword for nought , but is the minister of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an avenger unto wrath unto those that do evil , Rom. 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As , signifieth not equalitie . For as the heavens are higher then the earth , so doth his mercy excell the greatest love amongst men : as the love of the father , Matth. 7. 11. and of the mother , Isai. 49. 15. And by how much his love is greater , by so much he is the slower to wrath or revenge , Hos. 11. 9. I will not exercise my fierce wrath in destroying Ephraim : for I am God and not man. Had our Saviour been but a man , as his Apostles were but men , although good men , he would perhaps have been as ready to call down fire from heaven upon the Samaritanes as they , Luke 9. 54. Had the Lord , who was offended , been no more mercifull towards Niniveh then the Prophet Jonah , whom they had not offended , Niniveh had been destroyed , Jonah 4. 1. Therefore equality is not here to be understood , but likenesse . For although we cannot be equall with the Lord , yet we must be like him . And as it is Matth. 5. 48. Be ye perfect as your heavenly Father is perfect . But our perfection consisteth in uprightnesse : And therefore although we cannot forgive and love in the like measure , yet we must in like quality , that is , in truth . So that the meaning is , We desire the Lord to forgive ●…s ; for even we also unfeignedly forgive our brethren . Whenas therefore we do professe that we do so forgive as we desire to be forgiven , and that we desire so to be forgiven as we forgive , this teacheth us that our forgivenesse and reconciliation with our brethren should not be from the teeth outward , and by halves , but sincere & intire . Many men will speak friendly to their neighbour , when malice is in their hearts , Psal. 28. 3. and are contented that a skin should be drawn over their festred malice , making outwardly a shew of reconciliation and forgivenesse whenas inwardly they retein a secret grudge in their hearts . And again , others will say , Well , I may forgive him , but I shall never forget him , &c. But these men rather call for vengeance then mercie at Gods hands , desiring so to be forgiven as they forgive . And therefore as we desire the Lord not onely in word but also in deed and in truth to forgive us , so must we forgive our brethren that have offended us even from our hearts , Matth. 18. 35. And as we desire that the Lord would not onely forgive the punishment but also forget the fault it self and cast it into the bottom of the sea , Mich. 7. 19. so must we also forgive and forget the wrongs done unto us . So much of the words . Vses . The use which from hence ariseth is threefold , viz. of Instruction , Consolation , and Reproof . For I. those who either desire to make this prayer aright , or hope to have their prayer heard , are here taught how to behave themselves towards their brethren , namely , that they be in charity with all men , and if it be possible and as much as in them lieth to be at peace ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) with all men , Rom. 12. 18. For whereas it cannot be avoided but that in this life we shall both sinne against God and offend one another , therefore our Saviour hath taught us to joyn these two together , the desiring of peace of conscience and reconciliation with God , and the seeking of outward peace and reconciliation with men . And first , he that hath offended his brother , his duty is to seek reconciliation with him before he can look for reconciliation with God : as our Saviour teacheth , Matth. 5. 23 , 24. If thou bring thy gift to the altar ( seeking reconciliation with God ) and there remembrest that thy brother hath ought against thee , ( that is , that thou hast offended thy brother , for which thou hast made him no satisfaction ) leave there thine offering , &c. So in the Law the Lord ordained that whosoever had offended his neighbour , and came to seek reconciliation with God by offering sacrifice , he should first make his brother amends whom he had offended , the same day that he offered for his trespasse , Lev. 6. 5. and then forgivenesse is promised of the Lord , v. 7. Out of our Saviours words , Luke 17. 3 , 4. it may be gathered , that it is the duty of him that hath offended to acknowledge his fault with promise of amendment to him that is offended . And this duty ( though very late ) was performed by Josephs brethren , Gen. 50. 17. But many when they have offended a man , they do hate him so much the more ( as Amnon did Thamar , 2. Sam. 13. 15. ) and are further from reconciliation then the party offended : Because they having deserved ill of him , as their conscience telleth them , therefore they expect ill from him , and consequently hate him . And of such the Italian proverb is true , He that offendeth will never forgive . But these men that will not forgive them whom they have offended , of all others are farthest from pardon , because they be farthest from repentance . Now let us consider how we are to behave our selves towards them that offend us . Our duty standeth on foure degrees : First , if the offense be not notorious , to take no notice of it , but to dissemble it and to passe by it . For as Solomon saith , Prov. 10. 12. Hatred stirreth up contention : but love covereth the multitude of offenses : and Prov. 19. 11. The discretion of a man maketh him slow to anger , and it is his glory to passe by an offense . Examples , in Saul , 1. Sam. 10. 27. and David , Psal. 38. 13 , 14. Our first duty therefore when we are wronged is , not to fret and fume , storm and chafe , and much lesse to proceed to brawling or blows : For , as Solomon saith , Indignation resteth in the bosome of fools , Eccles 7. 10. but he that is slow to anger is wise , Prov. 14. 29. And to moderate our anger and desire of revenge , let us consider these two things : 1. That thy brother which offendeth thee is the rod of God , &c. 2. That as thou forgivest so thou must look to be forgiven . If when thou art wronged , thou chafest , and stormest , and presently revengest thy self , when thou makest this prayer thou dost desire the Lord so to deal with thee , that is , when thou offendest presently to be revenged of thee . The second duty is , when we have been offended not to retein anger , purpose or desire of revenge , but freely and from our hearts to forgive one another , Lev. 19. 18. Rom. 12. 19. Ephes. 4. 32. Col. 3. 13. And thus we are to forgive our brother openly , if he acknowledge his fault and repent ; and that so oft as he seeketh reconciliation , though it be seven times a day , Luke 17. 3 , 4. If he do not ask forgivenesse , but rather persist in hating and wronging us , yet are we in our hearts to forgive him , and to desire his good , and to pray for his amendment , Matth. 5. 44. Unto the performance of this duty we are to be moved by these arguments : First , if we will not forgive our neighbour , the Lord will not forgive us , Matth. 6. 15. Mark 11. 25 , 26. 2. If we retein anger and desire of revenge , with what face can we pray unto the Lord to forgive us our great debts , that will not for his sake remit those pettie debts of our brother ? And to this purpose notable is that saying of the sonne of Sirach , Ecclus 28. 1 , 2 , 3 , 4 , 5. He that revengeth shall find vengeance from the Lord , and he will surely keep his sinnes in remembrance . For give thy neighbour the hurt that he hath done unto thee , so shall thy sinnes also be forgiven when thou prayest . One man beareth hatred against another , and doth he seek pardon from the Lord ? He sheweth no mercy to a man which is like himself , and doth he ask forgivenesse of his own sinnes ? If he that is but flesh nourish hatred , who will intreat for pardon of his sinnes ? Therefore Paul exhorteth us to pray , lifting up pure hands without anger , 1. Tim. 2. 8. and Peter signifieth that anger interrupteth this exercise of prayer , 1. Pet. 3. 7. 3. If we do not forgive our brother , in making this prayer we desire that the Lord would execute his vengeance upon us rather then crave forgivenesse , &c. For this cause , as Augustine exhorteth , we are above all other sinnes to lay aside anger and hatred when we come to pray . For this prayer obteineth pardon for other sinnes ; but for this sinne it doth not , but rather pulleth down vengeance upon him that desireth revenge . As for those reasons which we pretend for our anger , hatred , and desire of revenge , they are most vain , especially if we compare the debts of our brethren to us with those which we desire to be forgiven of the Lord. For some will alledge , The offenses which he hath committed against me are great , and I cannot put them up . But they are nothing to those sinnes which thou hast committed against God. 2. Yea , but he hath touched my good name . And thou by thy sinnes hast dishonoured God , and hast caused his holy name to be blasphemed . 3. Yea , but he is mine inferiour , &c. And what art thou to God ? 4. Yea , but the offenses which he hath committed against me are many , and he never maketh an end of doing me wrong . But nothing so many as thy sinnes are against God : neither dost thou put an end to thy sinning . 5. Yea , but I have deserved well of him . But not so well as God hath deserved of thee . 6. Yea , but I have sought to win him with kindnesse . And hath not the Lord by his mercies invited thee to repentance ? 7. Yea , but he hath been often admonished of his fault . Not so oft as thou . Furthermore , as thy brother offendeth against thee , so for the most part thou offendest against him , either by giving him occasion of evil , or by anger and impatience conceived against him : therefore the debt being mutuall , thou shouldst be ready to strike off thine own debt by pardoning of him . And although perhaps thou hast not deserved so ill of him , yet thou hast deserved worse of the Lord , who by him as his instrument correcteth thee : and therefore must say , as Mich. 7. 9. I have sinned , and therefore I will bear the anger of the Lord. The third degree is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , forgetfulnesse ; That we should not onely forgive but also forget the offenses done against us , as we desire that the Lord would forget the sinnes which we have committed against him . And therefore this art of oblivion , which Themistocles wished , we are to beg of the Lord. The fourth is , by Christian charity to labour to win him , and to overcome evil with goodnesse , Rom. 12. 21. And this love must be exercised 1. by doing good to him that hath deserved ill , Psal. 25. 21 , 22. for thereby also we shall resemble the goodnesse of the Lord , who although he hath been diversly offended , yet first seeketh reconciliation with us . 2. in commending them to God in our prayers , Matth. 5. 44. II. The second use is consolation to them who are ready to forgive the offenses of their brethren : For if we do forgive , we may be assured that we are forgiven , Matth. 6. 14. If ye forgive men their trespasses , your heavenly Father will forgive you . For which cause our Saviour Christ pronounceth the mercifull to be blessed , because they shall obtein mercy , Matth. 5. 7. And undoubtedly the true love of our brother for Gods cause , which is especially to be seen in forgiving offenses , is an evident argument of the love of God. The love of God is a fruit of faith ; for we love him because we are perswaded that he loved us first : and where faith is there is justification and remission of sinnes by imputation of Christs righteousnesse apprehended by faith . III. The last use is a reproof of those which using this prayer notwithstanding retein hatred against their brother or purpose of revenge . And they are to be reproved both for their hypocrisie and folly : their hypocrisie ; because they not forgiving their neighbours but reteining malice against them , are not ashamed to lie unto the Lord , saying , For even we also forgive , &c. Their folly ; because using this prayer , Forgive us as we forgive , not forgiving but purposing and desiring revenge , in stead of craving pardon they desire God to be revenged on them for their sinnes , as they desire to be revenged on their neighbour . Of both which hypocrisie and folly our lustie gallants , especially our chevaliers and hacksters , are guilty : who think it the greatest disparagement that may be ( which the holy Ghost esteemeth to be the glory of a man ) to put up an injury ; and therefore will die upon a man rather then suffer the least offense unrevenged . But these men must know , that not onely they are carnall men and remain in their sinnes , but also that in seeking private revenge they are satanicall and devilish . And therefore when Abishai stirred up David to revenge himselfe upon Shimei , David answered , What have I to do with you , ye sonnes of Zeruiah , that ye are this day to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of Satan , 2. Sam. 19. 22. to teach us that they are inspired of Satan that breathe after revenge . Yea , but , saith one , I know how to avoid both this hypocrisie and folly , and yet I will be even with mine enemie too . For either I will leave out this petition , or use some other form of prayer where this clause is not , or else I will not pray at all . Yea , but the sentence of our Saviour , whether we use these words or no , standeth sure ; If ye forgive not men their trespasses , neither will your heavenly Father forgive you your trespasses , Matth. 6. 5. & 18. 33. and therefore those that use such shifts do but mock God and deceive themselves . Remember the parable , Matth. 18. and the saying of Tertullian , Quid est ad pacem Dei accedcre sine pace ? ad remissionem debitorum cumretentione injuriarum ? Quomodo placabit patrem iratus infratrem ? &c. What is it to come unto God to seek peace without peace ? for remission of our debts with retention of wrongs ? How shall he please the Father that is angry with his brother ? Vers. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And lead us not into temptation ; but deliver us from evil . OF the order of this petition and the coupling it with the former I have spoken before . For whereas in the former we begged the grace of justification and remission of sinnes , in this we crave the grace of sanctification and the spirit of fortitude whereby we may prevent sinne , and be enabled to resist the tentations of the devil , flesh and the world provoking us unto sinne . In the former we asked freedome from the guilt of sinne : In this we crave deliverance from the evil and corruption of sinne , and strength against tentations alluring us thereunto . But as touching the order we are taught to ask first justification & freedome from the guilt of sinne , and then sanctification and freedome from committing sinne ; because justification in order of nature goeth before sanctification . And as touching the coupling of this with the former , signified in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And , we are taught this dutie , That as we are to desire freedome from the guilt of sinne , so we should be desirous & carefull to forsake and prevent sinne , and to avoid the occasions thereof . Forsaking of sinne is a companion of the forgivenesse of sinne : And whosoever hath faith and believeth the forgivenesse of sinne , hath also a care to prevent sinne , and an endeavour to resist it and the provocations thereof . Art thou washed from sinne ? take heed thou be not again defiled therewith : As the Spouse saith in the C●…nticles , chap 5. 3. I have washed my feet ; how should I again defile them ? Hath Christ justified and freed thee from the curse of thy sinne ? stand fast in this liberty which Christ hath purchased for thee , and be not again intangled in this yoke of bondage , Gal. 5. 1. For he that committeth sinne is a servant of sinne . Far be it from us to abuse this liberty as an occasion to the flesh , Gal. 5. 13. as though being freed from sinne we might sinne more freely . No , we are taught the contrary 1. Pet. 2. 24. Luke 1. 74. Neither may we think , as secure men do , that because we are perswaded that our sinnes are forgiven by Christ we are safe from sinne and need not fear the allurements thereof , and therefore not stand upon our watch and ward , but live in security . For tentation unto sinne is a consequent of remission of sinne : Whom the Lord loveth the devil hateth : whom the Lord draweth unto himself and pulleth into the kingdome of grace , him the devil laboureth to pluck back again by all means . Therefore if a man be not tempted at all , it is a fearfull signe that the strong man possesseth still his hold , because all is in quiet : Whereas contrariwise , to be troubled with tentations , is an argument of Gods favour , if also we have grace to resist them . Satan fighteth not with those that be under his bondage and fight as it were in his camp ; but those that are souldiers under the banner of Christ , they must look to be assaulted . They that be true members of the militant Church must acknowledge their whole life to be a spirituall warfare , wherein they are daily to fight against the assaults of Satan , the corruption of their own flesh , and allurements of the world . Such as are Christs , Satan desireth to winnow and to sift them as wheat , Luke 2. 31. to such he sendeth his messenger to buffet them , 2. Cor. 12. 7. Our Saviour therefore knowing his faithfull servants whom he loveth to be most subject to tentation , in this place teacheth them to use this prayer ; and elsewhere commandeth them to watch and pray that they enter not into tentation , Mark 14. 38. The necessitie of which prayer is further to be enforced by consideration of our enemies likenesse to overcome , and our own weaknesse to withstand . Sinne is deceitfull , Heb. 3. 13. The flesh continually sendeth forth concupiscences which fight against souls , 1. Pet. 2. The law of the members carrieth captive to sinne , Rom. 7. The things which we desire in the world are so many baits of the devil to allure us unto sinne . The bad examples of other men are so many stumbling-blocks whereat we stumble & fall . The devil , very cunning , powerfull , malitious , diligent . For his craft he is called the old serpent , cunningly using our own corruptions and inclinations , the baits of the world , and examples to intangle us . For his power he is called the prince and the God of this world , John 12. 31. 2. Cor. 4. For his malice he is called Satan . For his diligence he is said to traverse the earth , Job . 1. 7. and as Peter saith , to go about as a roring lion , &c. 1. Epist. 5. 8. As for us , we are prone to sinne , naturally drinking in sinne like water , Job . 15. 16. and weak to resist . And therefore seeing our fight is not with flesh and bloud , but with principalities and powers , with worldly governours of the darknesse of this world , with spirituall wickednesse in high places , therefore we are to stand upon our guard , to take unto us the armour of God , and especially by prayer to flee unto the Lord , that he would establish us by his free Spirit , that we may be able to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against the artificiall and cunning assaults of the devil , Ephes. 6. 11 , 12 , &c. But let us come unto the words : Wherein the petition is first propounded , and afterwards expounded . For when we desire that the Lord would not lead us into tentation , we do not desire not to be tempted , but when we are tempted to be delivered from evil , that we quail not in the tentation . And so our Saviour prayeth John 17. 15. I do not pray that thou shouldst take them out of the world , but that thou wouldst keep them from evil . Therefore these two branches are not to be distinguished into two petitions , as the adversative particle But sheweth . For he doth not say , Lead us not into tentation ; and deliver us from evil ; but thus , Lead us not into tentation ; but deliver us from evil ; in the former part setting down our request negatively , in the latter affirmatively : as if we should say , O Lord , do not thou give us over to the tempter , nor leave us to our selves ; but withtentation give an issue , that we be not overcome in the tentation , but preserved and delivered from evil . But we are first to expound the words severally , and then from thence to inferre the uses . Two sorts of temptations . Temptations are of two sorts ; 1. Probations ; 2. Provocations to evil . 1. Probations and trialls : And so men sometimes do tempt , and sometimes God. Men ; as when one friend , to try the good will of another , asketh some benefit which he meaneth not to take : or when a man , to try the fidelity of his servant , either droppeth some money in his way , or biddeth him do some difficult things which he would not have him to do , &c. God trieth men , either that his graces may appear to his glory and their good ; or their infirmities may appear , that they may be humbled & more seriously turn unto him , Deut. 8. 2 , 16. And these trialls of God are either of the right hand or of the left . The former are his temporall blessings , which he bestoweth upon men many times to try their thankfulnesse , humility , obedience , charity , affiance in God ; or the contrary . Exod. 16. 4. when the people wanted food , the Lord sent them food from heaven to tempt or to prove them whether they would walk in his law or no. If men which are in prosperity would consider that the Lord bestoweth his blessings upon them thereby to try them , that they should shew what manner of men they are , doubtlesse this meditation would be profitable , partly to bewray their wants unto them , partly to incite them to labour to approve themselves to the Lord , that proveth them . Prove therefore and examine thy self : God hath bestowed these blessings upon thee , so many , so great : Hast thou been thankfull to God the giver ? hath not thine heart been lift up with pride ? hast thou been carefull to please him that hath been so gracious unto thee ? or hast thou been displeased with thy self when thou hast offended so good a God ? hast thou been ready to expose those gifts which thou hast to the glory of God and relief of thy brethren ? hast thou not trusted in thy riches and thine own means more then in the providence and blessing of God ? If in these respects thou hast been wanting , then by these trialls God would let thee see what thou art , that thou mayest be humbled before him , and mayest truly labour to approve thy self unto him by thy thankfulnesse , humility , obedience , charity , affiance reposed in him , &c. The trialls of the left hand are such as crosse our desires : as first , when the Lord commandeth such things as we are loth to do . So he tempted Abraham , Gen. 22. 1. Secondly , when he exerciseth us with afflictions which are hard for flesh and bloud to bear . So Job was tempted ; and so the godly in all ages . And therefore afflictions are called tentations , Jam. 1. 2. 1. Pet. 1. 7. laid upon them of God to try their faith , and their patience , their obedience , and their love , &c. and are therefore called trialls of faith , Jam. 1. 3. Revel . 2. 10. The devil shall cast some of you into prison , that ye may be tried . Ecclus 27. 5. The fornace proveth the potters vessel : so do tentations try mens thoughts , Pro. 17. 3. And as by winnowing the wheat is tried and severed from the chaff , so is the sound Christian from the hypocrite by affliction . Hath the Lord therefore laid any crosse upon thee ? consider that he hath done it to try thee . Examine therefore thy self if the Lord hath let thee see thine own weaknesse : let the sight thereof humble thee , and make thee more carefull for the time to come , and labour to approve thy self unto the Lord by thy humble , patient , thankfull and chearfull bearing of the crosse . For as James saith , chap. 1. 12. Blessed is the man that indureth temptation : For when he shall be found approved , he shall receive the crown of life which God hath promised to them that love him . Thirdly , thus God also trieth his servants by suffering heresies , and permitting the wicked to live among them : 1. Cor. 11. 19. There must be heresies , that they which are approved may be known , Deut. 13. 3. Jud. 2. 22. Seeing therefore all these trialls of God are for our good , Deut. 8. 16. we are not to pray that we may not be tried , but rather contrariwise , that we may be tried , and being tried may be found approved , Psal. 26. 2. and 139. 23. Temptations which be for evil are either provocations unto evil , and therefore evil ; or punishments of evil , and therefore just . In the former sense tentation is the provocation of a man unto evil : And that proceedeth from one of these three fountains , the Flesh , the World , the Devil . 1. As touching the flesh , James saith chap. 1. 13 , 14. Let no man say that is tempted , I am tempted of God : for God cannot be tempted with evil ; neither tempteth he any man ( namely , to evil . ) But every man is tempted , when he is drawn away by his own concupiscence and is enticed , Matth. 15. 19. Out of the heart proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , evil reasonings , or thoughts . 2. The world is said to tempt , either in respect of men in the world , or worldly things . Men tempt to evil , either of punishment ; as when by captious questions they seek to bring a man into danger : which Christ calleth tempting , Matth. 22. 18. Or else to evil of sinne : and that either they do by counsel and allurement , as Jonadab did Amnon , 2. Sam. 13. 5. Achitophel , Absalom , 2. Sam. 16. 21. Or example , by words , or deeds . By words alluring : so did Josephs mistresse , Gen. 39. 7 , 12. the harlot , Prov. 7. 13 , &c. and 1. 10 , 14. So by entising words Jezebel tempted Ahab , ●… . Kings 21. 7. 25. By example . A sinne committed in the notice of another is committed against him , and destroyeth him as much as in the offender lieth . For as Augustine saith , As he that lusteth after a woman hath committed adultery with her though she remain undefiled , so &c. For every sin committed in the notice of our brother is a scandal provoking him to the like ; yea and , as the Apostle saith , destroying of our brother for whom Christ died , Rom. 14. 15. 1. Cor. 8. 11. Where by the way men must note , that those who provoke others to sinne are in that action the very instruments of Satan : and therefore are worthy to be enterteined as Christ did Peter , Matth. 16. 22 , 23. Avaunt , Satan ; for thou art a scandal unto me : or as David did Abishai tempting him to revenge , What have I to do with you , ye sonnes of Zeruiah , that ye are in stead of Satan unto me this day ? 2. Sam. 19. 22. The things in the world whereby men are tempted are either the desires or the terrours of the world : For sometime the world allureth unto evil by promising good things , sometimes terrifieth from good by threatning evil things . The desires of the world , that is , the things desired in the world , ( as in generall , peace and prosperity ; in particular , pleasure , profit , preferment , and glory in the world ) are many times so many baits of sinne , and snares of Satan : baits , in respect of the getting ; and snares , in respect of the using of them . For sinne , being in it self ugly and fearfull if it should come in its own likenesse , being the hook of the devil , therefore it is covered with the shew sometimes of pleasure , sometimes of profit , sometimes of preferment , sometimes of glory , as with a bait , that the voluptuous man with desire of pleasure , the covetous man by coveting after profit , the ambitious man by gaping after preferment might swallow the hook of the devil to their perdition . Men had therefore need to look unto the means of getting their desires : for when they cannot be got but by sinne , they are the baits of the devil . In respect of using , they are snares of the devil , whenas mens minds & hearts are intangled with them so as they cannot mind or affect heavenly things . If they be called to the worship of God and means of their salvation , they have their worldly excuses , as those in the Gospel , Luke 14. 18. If they come to the worship of God , if they heare the word , if they call upon God by prayer , their heart notwithstanding goeth a whoring after their worldly desires , whereby they are so fettered as that they cannot freely set their hearts and minds on better things . Men had therefore need to take heed unto themselves , that they use the world as though they used it not ; that they possesse the things of the world , and be not possessed of them : For if once they set their hearts upon them , and be wholly addicted unto them , they fall into tentation and snares of the devil , and into many foolish and noysome lusts , which drown men in perdition and destruction , 1. Tim. 6. 9. As the good things in the world are many times baits and snares to allure men to evil , and to entangle them therewith ; so the evils and crosses which be in the world are many times terrours to scare and terrifie men from God. If thou embrace godlinesse and sincerely professe the truth , then , saith the world , thou shalt not onely bereave thy self of that pleasure , profit and preferment which thou mightest have enjoyed , but thou shalt live in misery , in want , disgrace and contempt ; ●…ay , it may so be that thou shalt lose thy goods and hazard thy life . Thus by allurements on the one side and terrours on the other side many men are tempted with Demas to forsake God , and to embrace this present world . But we must be carefull to make Moses his choise , Heb. 11. 14 , 15 , 16. remembring that this life is but a moment in respect of immortality , and therefore that it is not onely mere folly but extreme madnesse to hazard , nay indeed to lose , the eternall fruition of God and all happinesse in heaven for the momentany fruition of sinne in this world . The desires of the world are but vanities in comparison of heavenly blessings . The crosses and terrours of the world are not worthy of the glory that shall be revealed . And so much of the tentations of the world : Which in respect of the men , who are the instruments of the devil , tempteth instrumentally ; in respect of the things , which either are the baits and snares of the devil to allure to evil , or the bug-bears of the devil to terrifie from good , it tempteth ( if I may so speak ) objectively or occasional●…y , ministring the objects to the flesh or the devil : which two tempt to evil efficienter , as the efficients . 3. But now we are to speak of the tentations of the devil , who is the principall tempter unto evil ▪ and is therefore called the tempter , 1. Thess. 3. 5. Matth. 4. 3. Now his tentations may diversly be distinguished . I. That they are either immediate or mediate : Immediate , when he casteth a wicked thought or concupi●…cence , as it were a fiery dart , into the mind or heart of man : And such are called the suggestions of the devil : Which if they be not admitted , but resisted and presently nipped in the head and extinguished as a spark cast into water , they hurt us not ; but if once they being enterteined do take hold on us , they will both infect and inflame us , John 13. 2. But for the most part he dealeth by means , using either as his instruments sometimes the flesh , that is , man 's own corruption ; and sometimes also the mediation of other men , as once he did the serpent ; or else , as occasions and objects , the desires and terrours of the world . The chief help and instrument of the devil is the flesh , that is , a mans own corruption ; by which he hath all the advantage he hath against us . The flesh is as it were the devils bawd , prostituting the soul to his tentations , and betraying us into the hands of the devil . And as he knoweth in generall our pronenesse to sinne , by which he taketh advantage against us , so he observeth and by observation acquainteth himself with the particular inclinations , humours and dispositions of men , following and fitting them in their humours , and by all means egging them on to the extremities of those things whereunto they are themselves inclined : And thus he worketh effectually in the hearts of men , carrying them captive to the obedience of his will. 2. He useth other men as his instruments ; sometimes friends , sometimes foes . Friends ; So he used Jobs wife and friends to ●…empt him to despair ; Peter , to disswade Christ from the work of our redemption ; Abishai , to tempt David unto revenge ; Jezebel , to egge on Ahab to all wickednesse . Sometimes he useth foes : As when they are incensed by them unto anger , malice , and desire of revenge . For these are the works of the devil ; and he that yieldeth to these things , giveth place to the devil , Ephes. 4. 27. So Shimei was the instrument of the devil , and his ●…ongue set on fire from hell , Jam. 3. 6. set on work by Satan , to provoke David to impatience and sinne . 3. Sometimes he useth ( as hath been said ) the desires of the world as his baits and snares ; therein cunningly fitting the severall humours of men , by offering the bait of pleasure to the voluptuous , of profit to the covetous , of preferment to the ambitious , of honour and renown to the vainglorious . Thus ( although in vain ) he assaulted Christ , Matth. 4. Sometimes by threatning future dangers and crosses , he setteth upon the weak and inconstant . Sometimes by aggravating the present troubles , either in respect of the greatnesse , or the length , or something extraordinary in them , or by comparisons with others , to move them to impatience , or to bring them to despair . II. The tentations of the devil serve either to overthrow mens faith or obedience : Their faith ; partly by infecting their judgements with errours , partly by casting doubts into their mind ; or contrariwise causing them to presume . First , That he may infect men with errours , he is many times a lying spirit in the mouthes of those that take upon them to be teachers of others . Secondly , he useth to cast doubts into mens minds concerning Gods love towards them , concerning their election , justification , and salvation . And his especiall motives hereunto are 1. the calamities of this life ; 2. the conscience of sinne . As touching the former , It is the usuall practice of the devil to perswade men being in affliction that they are not in Gods favour , either in respect of their continuance , or greatnesse , or by comparison of their distressed estate with the prosperity of others . This was the main argument that the devil used to assail the faith of Job with by his wife and friends , That because he was so greivously afflicted he was not the friend of God but an hypocrite : and this assault made him sometimes to stagger , 13. 24. Why hidest thou thy face from me , and esteemest me as thine enemie ? So David , Psal. 22. 1. My God , my God , why hast thou forsaken me ? But this tentation is the most effectuall when comparison is made with others , Psal. 73. 12 , 13. Jer 12. 1. And although reply be made , that the Lord many times doth greivously afflict his own children , he will alledge that never any was so afflicted either for the length or for the greatnesse , &c. The second motive is conscience of sinne committed . For the devil , that extenuateth a sinne when it is to be committed , making of a mountain a mole-hill ; when it is committed , he will aggravate the same , and of a mole-hill make a mountain , perswading a man that his sinne is greater then may be forgiven , as we see in Cain and Judas . On the other side , he tempteth men to vain presumption , that it may occupie the room of faith : As when he bringeth mere naturall men into a conceit of themselves that they have a good faith to God , that they love him with all their hearts , that they are highly in Gods favour ; First , by flattering them in their ignorance and blindnesse . For the more ignorant and sottish a man is in Christianity , the greater conceit commonly he hath of himself . Secondly , by making them please themselves in the performance of some outward works ; wherein Popish devotion consisteth , Mich. 6. 6. Luke 18. 12. Thirdly , by comparing themselves with others that be notorious sinners , Luke 18. 11. Fourthly , by letting them see the falls of others that seem forward professours , he maketh them please themselves in their ignorance and security ; as if all profession of religion were but hypocrisie , and they in the onely way . Fifthly , by consideration of their great prosperity which , as Solomon saith , slayeth fools , Prov. 1. 32. The tentations of Satan touching obedience serve either to withdraw men from good or to draw them to evil . Of the former there be so many examples as there are duties to be performed : As namely , in the duties of piety and of Gods worship ; as 1. Hearing of the word : Either he keepeth men from coming to heare ; or when they are come , he withdraweth away their minds by putting other matters into their heads ; or when they have heard , he stealeth away the seed of Gods word out of their hearts , or by the allurements of the world choketh it . 2. Prayer : Either he keepeth men from prayer , saying as Job 12. 15. What will it profit us to call upon him ? or if they do , he laboureth by all means to withdraw their minds from that heavenly exercise , by suggesting other ( and for the most part worldly ) cogitations . 3. As touching the sacrament ; Either he nourisheth men in hatred , &c. that they are unfit to come ; or when they do come , instead of examining and looking into themselves , they busie themselves in looking into the sufficiencie of the minister , examining the worthynesse of other receivers , or prying into their behaviours , whether they sit or kneel , or how they behave themselves . Of the latter sort there be so many examples as there are sinnes forbidden : Whereunto he sometimes provoketh men by suggestion ; as he did David , 1. Chron. 21. 7. to number the people ; and Judas , to betray his Master , John 13. 2. Sometimes allureth by desires of the world , which are his baits ; Sometimes inticeth by the counsel or example of others , which are his instruments ; Sometimes and most ordinarily abuseth a mans own corruption , which is his bawd ; Sometimes he draweth thereunto as a means to escape danger , as an evasion out of trouble , &c. So foolish are men that they can be perswaded by the devil to seek an issue out of some bodily trouble or danger with the hazard of their souls . Sometimes he clotheth sinne with the cloke of vertue . So much breifly shall serve to have spoken of tentations as they are provocations to evil . Against which we pray not that we be not tempted ; but , that the Lord would not in his fierce wrath for a punishment of our sinne lead us into tentation , nor give us over to our own concupiscences to be hardned in sinne , or to the world to be carried away with the desires thereof , or to the devil to be overcome in tentation & to be carried away captive to the performance of his will. For howsoever men willingly run into these tentations , as the beast goeth chearfully to the slaughter ; yet there can be no greater judgement inflicted upon a man in this life then to be given over to his own lusts or to the allurements of the world or tentations of the devil . Now this giving over men in tentation is that which our Saviour calleth leading into tentation : Of which we are now to speak . Lead us not into , or rather , bring or carrie us not into , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where first we must note the perso●… to whom we speak ; & secondly the thing against which we pray . The person ; Do not thou lead us . Which when some have considered they have chosen rather to read thus , And do not thou permit or suffer us to be led into tentation . But we must not teach our Saviour to speak ; but rather with humilitie learn the true meaning of his speech . Yea but , say they , this prayer is superfluous : For God tempt●…th no man , as James saith , chap. 1. 13. It is one thing to tempt , and another thing to lead into tentation : as it is one thing to execute punishment on an evil-doer ; and another , to deliver him over to an executioner : the one is the act of the judge ; the other of the hangman . Yea , but we must understand this of permission onely , or else we shall make God the authour of sinne . God doth not onely permit men to be temp●…ed but also leadeth into tentation . The like phrases are usuall in the Scriptures : Exod. 7. 3. Induravit cor Pharaonis , he hardened Pharaohs heart . Isai. 63. 17. O Lord , why hast thou made us erre from thy wayes , and hardened our heart from thy fear ? Rom. 1. 24 , 26 , 28. 2. Thess. 2. 11. God shall send them strong delusion . All which words do signifie not onely a permission but also a work of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet notwithstanding he is not the authour of sinne . In every tentation , even unto evil , God hath an hand : And the same tentation which proceedeth from Satan or our own corruption may also be said to come from God. But in the same tentation we are to distinguish the work of God , which is good ; from the work of the flesh or of the devil , which is evil . As it cometh from God , it is either a triali or a chastisement , which are works of mercy ; or a punishment , which is a work of justice : But as it cometh from Satan or the flesh , it is a provocation unto evil , and therefore a sinne . Such is the wisdome and goodnesse of the Lord , that he knoweth by evil instruments to effect his own good work . The tentation of Job proceeded from God and from Satan . God by that means tried his patience ; the devil provoked him to impatience and despair . When David numbred the people , it is said that God moved him so to do , 2. Sam. 24. 1. and Satan provoked him to number the people , 1. Chron. 21. 1. Gods work was a chastisement of David , and punishment of the people ; Satans work , an incitation to sinne . When Pharaoh deteined the people of Israel , it is said that God hardned his heart , and that Pharaoh hardned his heart , Exod. 8. 15 , 32. and 9. 34. As it came from God , it was a punishment ; as from himself , a fruit of his own flesh , and so a sinne . Again , we must further distinguish betwixt the tentation of God , and of the flesh and the devil . The flesh , when it tempteth , sendeth forth evil concupiscences , which allure men to evil and withdraw from God , Jam. 1. 14. The devil , when he tempteth , casteth into mens minds , either by himself or by means , ill motions and suggestions . God doth not instill into mens minds ill motions ; as the devil and the flesh do : But he is said to tempt in these respects : 1. By offering the occasion or the object of sinne for our triall ; howsoever we through our own corruption or instigation of Satan take occasion by the triall of sinning : 2. By withholding and withdrawing his grace , which he is not bound to vouchsafe unto any , but in justice might deny to all : 3. By giving them over either to their own lusts or to the tentations of the devil , who is his executioner , as a just punishment of their former sinnes . And in this sense God is said to harden mens hearts : not that he maketh them of soft hard , but , being hard already , giveth them over to their own corruptions and the tentations of Satan further to be hardned ; which hardnesse they further gather to themselves , willingly committing sinne with greedinesse . Now this the Lord may do most justly : For when men have hardned themselves , what should bind God to soften them ? He hath mercy on whom he will , by softning them : and whom he will not have mercy on , them in justice he hardneth . And who shall constrain him to shew mercy in softning where in justice he may harden ? This must teach us , 1. not to dispute with God , but to justifie him in all his judgements , which in justice he might exercise upon all , howsoever in mercy he spareth some : and 2. to be thankfull unto him for vouchsafing us to be in the number of those whom in mercy he so softeneth , when in justice he might have hardned us . Thus we see in what sense the Lord is said to lead men into tentation : not that he suffereth them on●…ly to be led ; but also that he giveth them over to be tempted , and in the tentation to take the foil . 2. Whereas our Saviour teacheth us thus to pray , That the Lord would not lead us into tentation , we gather this consolation , That howsoever we are assaulted continually by the flesh , the world , and the devil , yet we shall not be overcome except the Lord himself lead us into tentation . Satan goeth about continually like a roring lion , seeking whom he may devoure : but he cannot tempt , except it please God to bring us upon the stage , as he did Job : nor in tempting overcome us , unlesse the Lord give us over into his hands . For he that is in us is greater then he that is in the world , 1. John 4. 4. And if we be born of God , the evil one shall not touch us to hurt us , 1. John 5. 18. The devil desireth to sift and to winnow us as wheat : but our Saviour hath prayed for those that believe in him , that our faith may not fail , Luke 22. 32. The devils could not enter into the herd of swine without speciall leave . Neither could Satan touch the cattel of Job untill he had commission from God : and further then his tedder he cannot go . Seeing therefore in all tentations the Lord ruleth the action and overruleth the tempter , our duty is , in all tentations to flee unto him , praying that he will not lead us into tentation . So much of the person to whom we make this request . Let us now consider the thing against which we pray : That we be not led into tentation . Our Saviour doth not teach us to pray that we be not tempted at all : For it is not an evil thing , to be tempted , simply ; but rather to the children of God a good and a necessary thing . James biddeth the faithfull rejoyce when they fall into tentations , Jam. 1. 2. He that is not tempted , saith the sonne of Sirach , he knoweth but a little , 34. 10. and as Augustine , No man knoweth himself unlesse he be tempted . Besides , we are not souldiers under the banner of Christ , unlesse we fight with the flesh , the world , and the devil : and we sight not with them , unlesse we be tempted of them : neither must we look to be crowned , unlesse first we strive . Nay , if we be not tempted , it is a signe that he needeth not assault us . Lastly , all tentations turn to the good of those that love the Lord , Rom. 8. serving either to humble them by the sight of their weaknesse , 2. Cor. 12. 9. or to prevent sinne in them , making them more wary and circumspect for the time to come ; or to manifest Gods graces in them , that they may be found approved , and so become happy : For as James saith , chap. 1. 12. Blessed is the man that endureth tentation : for when he shall be found approved he shall receive the crown of life , which the Lord hath promised to those that love him . We do not therefore pray that we be not tempted , but , that we be not led into tentation ; that is , That when we are tempted the Lord would not leave us unto our selves , nor give us over to the tempter , nor suffer us to be overcome in the tentation , nor to be tempted above our power : but that it would please him to stablish us by his free spirit , and minister strength unto us , giving with the tentations an issue , that we may bear them . And so our Saviour expoundeth himself in the words following , But deliver us from evil : Which , as hath been said , are the exposition of the former . Tertullian , Clausula haec interpretatur quid sit , Nè nos inducas in tentationem , hoc est , sed erue nos a malo , This clause interpreteth what this is , Lead us not into tentation , that is , but deliver us from evil . By evil we are to understand all the enemies of our salvation ; the flesh , world , and devil , sinne and hell , and all punishments of sinne ; but especially the devil , who in the Scriptures is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the evil one . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deliver , signifieth two things : 1. To keep and preserve , to protect and defend from evil , that we fall not into it . In which sense Christ is said to deliver us from the wrath which is to come , 1. Thess. 1. 10. And our Saviour making the same prayer , useth in stead of this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keep or preserve , John 17. 13. 2. Cor. 1. 10. Which argueth , that of our selves we lie open and naked to our spirituall enemies , unlesse it please the Lord to keep and to protect us from them . 2. It signifieth to deliver , and as it were to pull us out of the hands , that is , power , of our spirituall enemies : as the word is used , Luke 1. 74. Matth. 27. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let him deliver him . Rom. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who will deliver me ? 2. Tim. 4. 17 , 18. Which teacheth us , 1. that naturally we are in subjection to our spirituall enemies ; 2. that it is not in our power to free our selves out of this bondage ; but it is the mercifull work of the Lord , of whom we are therefore taught to crave deliverance . This deliverance which we crave is either inchoate in this life or perfect in the life to come : both by Christ ; Luke 1. 74. Duties in prayer . I. To pray against tentation , Luke 22. 40. 2. Cor. 12. 8. to escape it . II. To pray in fervencie and faith . Wants to be bewailed . I. The malice and power of our spirituall enemies that fight against us , Ephes. 6. 12. The flesh sending forth concupiscences which fight against the soul ; the law of our members carrying us captive unto sinne : The world by her enticements alluring unto evil , and carrying us out of the way , 1. Cor. 7. 31. by her terrours terrifying from good , by bad example seducing us : The devil our mortall enemie , going about like a roring lion , seeking whom he may devoure , 1. Pet. 5. 8. II. Our weaknesse to resist ; our negligence in not preparing and arming our selves against tentations , but rather by idlenesse and securitie sweeping and preparing a room for the tempter , Luke 11. 25. III. Our pronenesse to sinne , our quailing in tentations , our running into tentations , and seeking baits of sinne . IV. Our subjection to sinne and Satan , Rom. 7. 14. and exhibition of our members as instruments to the tempter . V. The evil of sinne with which we are corrupted , and the evil of punishment which we have deserved . VI. Our inability in our selves to free us from these evils . Contrary graces to be desired . In sense of which wants we are with fervencie to crave the contrarie graces : Which we are to distinguish according to the former distinctions of tentations and evils from which we desire to be preserved and delivered . And first for the tentations of God or trials ; we do not pray against them , but rather for them , I. That the Lord would trie us , Psal. 26. 2. and 139. 23. and II. That when he doth prove us , we may be approved ; or if it please him by the tentation to discover unto us our weaknesse , he would turn it to our good , Deut. 8. 16. that both in respect of our former weaknesse we may be humbled , and for the time to come be made more circumspect . But as touching those ●…entations which are provocations unto evil ; we pray against them , I. in generall , That our hearts may not be inclined to any evil , Psal. 141. 4. and therefore that the Lord would neither give us over to the tempter to be overcome , nor suffer us to be tempted above our power , neither leave us to our selves and forsake us in the tentation , but that it would please him to stablish us by his free spirit , Psal. 51. 14. and assist us with his grace ( which will be sufficient for us , 2. Cor. 12. 9. that being confirmed and strengthened by him , 1. Pet. 5. 10. we may not fall away in the time of tentation , Luke 8. 13. but may be able to withstand our enemies in the evil day , and having finished all things may stand fast , Ephes. 6. 13. being kept by his power through faith unto salvation , 1. Pet. 1. 5. And II. more specially , 1. against the tentations of the flesh we are to pray , That howsoever sinne dwel in us , yet it may not reigne in our mortall body , that we should obey it in the lusts thereof , or give o●…r members as weapons of unrighteousnesse unto sinne , Rom. 6. 12 , 13. And especially , That he would not punish our sinne with sinne , giving us over to our own lusts , Psal. 81. 13. Rom. 1. 24. or to the hardnesse of our own hearts , Ephes. 4. 18. or to ●… reprobate mind , Rom. 1. 28. to commit sinne with greedinesse . But contrariwise , That he will give unto us his sanctifying spirit , not onely to fight against the flesh , but also to mortifie our earthly members , Col. 3. 5. as our inordinate affections and evil concupiscence ; and to crucifie the flesh with the lusts thereof , Gal. 5. 24. and that being renewed by his spirit , we may no longer be carnall men but spirituall , walking not after the flesh but after the spirit , Rom. 8. 1. 2. As touching the world ; We also pray , That we may not be carried away with the world or overcome thereby , but that by faith we may overcome the world , 1. John 5. 4. And whereas the world is said to tempt in respect either of the men or the things in the world : and whereas the men tempt either to evil of punishment and danger by captious questions , or to evil of sinne ; either by bad speeches , inticing , incensing , counselling ; or lewd examples : We therefore against their captions desire the spirit of wisdome , that we be not insnared ; and against their offenses and scandals either in word or deed , constancy & perseverance , that we do not stumble or fall , nor be conformed to the world , Rom. 12. 2. As for the things of the world , they are either the desires thereof , or the terrours and crosses . In respect of the desires of the world , which are the lust of the flesh , the lust of the eyes , and the pride of life , 1. John 2. 16. the world is said especially to tempt ; they being the baits of sinne and snares of the devil . Against these we pray , That we may have grace from above to renounce all worldly lusts , Tit. 2. 12. to be wained from the world , to use it as though we used it not , 1. Cor. 7. 31. to be crucified to the world and the world to us , Gal. 6. 14. to live as pilgrimes and strangers upon earth and citizens of heaven , minding heavenly things , and contemning all the desires of the world as mere vanities in comparison of heavenly joyes . As touching the crosses and afflictions of this life , which are worthily called tentations ; We are to pray , That God will not suffer us to be tempted above our power , &c. 1. Cor. 10. 13. but that the Lord in his good time would either release us from them in whole or in part , or else arm us with patience to bear whatsoever he shall lay upon us , that we may endure tentation , and , being found approved , we may receive the crown of life , Jam. 1. 12. whereof the afflictions of this life are not worthy , Rom. 8. 18. 3. As concerning the tentations of the devil ; We desire that the Lord would tread Satan under our feet , Rom. 16. 20. or at the least that it would please him to arm us with the complete armour of God , that we may be able to stand against the cunning sleights , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the devil , Ephes. 6. 11. and especially with faith , whereby we may quench all the fiery darts of the devil , Ephes. 6. 16. Now in all these we are to pray , as our Saviour teacheth us both by his example , John 17. 15. & by his precept in this place , O Lord , we do not desire not at all to be tempted , but that we may be delivered from evil : that is , from the tyranny of the flesh , that it hold not us captive unto sinne ; from the allurements of the world , that they do not draw us unto sinne ; from the assaults of the devil , that he prevail not against us ; from the punishments of sin , and judgements which by sinne we deserve , so farre as our deliverance therefrom may stand with Gods glory and our good ; and lastly , from the corruption of sinne it self ; in regard whereof we desire the Lord would endue us more and more with the Spirit of sanctification , applying unto us the merits and efficacy of Christs death to mortifie our sinne , and of his resurrection to restore us to newnesse of life ; wherein we are to proceed from faith to faith , and from one measure of grace to a greater , untill we come to a perfect man in Christ. And as there are two degrees of our deliverance from these our spirituall enemies : the one begun and imperfect , by sanctification in this life ; the other full and perfect in the life to come , which is our full redemption and glorification : So we pray , not onely that we may be freed from our corruptions in part , but also may be fully conformed to the glorious image of the Sonne of God ; and therefore pray that we may be delivered from every evil thing , and be preserved to his heavenly kingdome , 2. Tim. 4. 18. whereby it appeareth , that as in the fifth petition we desired pardon of sinne and justification by faith ; so here we cra●… strength against sinne , & freedome from the corruption , and sanctification by Gods Spirit , and finally the end of our faith , which is the salvation of our souls : For when we pray to be delivered from evil , we desire deliverance also from hell , and consequently salvation in heaven . Now as these graces are to be asked in fervencie and affection , so also in assurance of faith that we shall be heard . For as the Apostle James chap. 1. 5 , 6. teacheth , If any man desire wisdome of God , wisely to endure tentation , he must ask it in faith . And to this faith the holy Ghost doth most notably encourage us in the Scriptures : Prov. 18. 10. The name of the Lord is a strong tower : the righteous runneth unto it , & in edito collocatur , and is placed on high . The Lord , saith Peter , 2. Epist. 2. 9. knoweth to deliver the godly out of ●…entation . And of our Saviour the Apostle saith , Heb. 2. 18. In that he suffered and was tempted , he is able to succour them that are tempted . Christ hath overcome our enemies : the devil , Col. 2. 15. the world , John 16. 33. and to this end gave himself for us that he might deliver us from the hands of our spirituall enemies . He that is in us is stronger then he that is in the world , 1. John 4. 4. Neither shall any be able to pull us out of his hands , John 10. 28. Christ , whose prayer is alwayes heard , John 11. 42. hath prayed for us that our faith shall not fail , Luke 22. 32. and that we may be kept from evil , John 17. 15. The Lord hath promised , and is faithfull to perform , that he will not suffer us to be tempted above our power , but with the tentation will give an issue that we may bear it , 1. Cor. 10. 13. And finally , Joel 2. 32. he hath promised , that whosoever shall call upon the name of the Lord shall be saved . Our faith therefore concerning assistance against tentation and deliverance from evil must be grounded not upon any conceit of our own strength or worthinesse , but on the power , mercy , faithfulnesse and truth of God in his promises , and on the mediation and intercession of Jesus Christ. Duties to be performed in our lives . I. Generall : 1. To avoid tentations and occasions of evil ; To shake off slothfulnesse , and diligently to employ our selves either in good exercises or in the works of our callings : 2. To resist tentations , and to withstand them : 3. To be vigilant and watchfull , Mark 13. 33. 1. Pet. 5. 8. Ephes. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to walk circumspectly , to shake off security ; to keep a watch over our senses ; To make a covenant with our eyes , Job 31. 1. To desire the Lord to turn away our eyes from beholding vanities , Psal. 119. 37. 4. To get unto us the whole armour of God ; as , the shield of faith , &c. Ephes. 6. 12 , 13 , 18. 1. Thess. 5. 8. II. More particular : 1. To deny our selves ; to crucifie the fl●…sh , and not to satisfie the lusts thereof ; to abstein from fleshly lusts , 1. Pet. 2. 11. 2. To renounce the world and the desires thereof , 1. John 2. 15 , 16. 3. To resist the devil ; not to yield to his motions , but rather practice the contrary ; not to believe his perswasions , 1. Pet. 5. 9. Jam. 4. 7. 4. To hate all sinne , as we desire to be delivered from all ; To retein no one sinne , with Herod ; To think no sinne small ; To abstein also from all shew of evil , 1. Thess. 5. 22. To desire full deliverance , Phil. 1. 23. Cupio dissolvi , I desire to be dissolved . Rom. 7. 24. Quis me liberabit ? Who shall deliver me ? Hypocrisie discovered . Here then is discovered the hypocrisie of those , 1. Who pray that God would not lead them into tentation , and themselves runne into tentation ; as those that go to playes and give themselves to idlenesse ; 2. Who by security and idlenesse make preparation for the unclean spirit , Matt. 12. 44. 3. Who take thought for the flesh to satisfie the lusts thereof , Rom. 13. 14. 4. Who are addicted to the world and the desires thereof , as pleasures , profits ( 1. Tim. 6. 9. Those that will be rich fall into tentation , &c. ) and preferments ; 5. Who have made a covenant with hell , Isai. 28. 15. who pray to be delivered from sin , and yet will not forsake their sinne , as their drunkennesse , whoredome , usury , &c. but harden their hearts , and therefore shall fall into evil , Prov. 28. 14. who are so farre from desiring full deliverance from evil by their dissolution and translation out of this life , that rather they have placed their paradise here upon earth . The Conclusion . HItherto we have spoken of the petitions : Now followeth the Conclusion of the Lords prayer , in these words , For thine is the kingdome , the power , and the glorie , for ever and ever , Amen . For howsoever this clause is omitted of the Latine interpreters , and is rejected by Erasmus , yet was it added by our Saviour , and registred by Matthew . For first , the Greek copies have it : secondly , the Syriack Paraphrast translateth it : thirdly , the Greek writers expound it ; as Chrysostome and Theophylact : and fourthly it is not onely consonant with the rest of the Scriptures , but also in this prayer hath a necessary use . For we have heard that praise is to be joyned with prayer : and in prayer two things required ; fervencie , and faith : Now as the petitions especially conteined a specification of our desires , so this conclusion conteineth partly a confirmation of our faith joyned with praysing God , in these words , For thine is the kingdome , and the power and the glorie , for ever and ever : and partly a testification both of our faith and of the truth of our desires in all the former petitions , in the word Amen . Our Saviour teacheth us to confirm our faith by three reasons . For that they be reasons the word For signifieth . And reasons they are not so much to perswade God that he would grant our requests as to perswade and assure our selves that we shall obtein . The reasons are taken neither frō our own worthinesse nor from the dignitie of our prayers , ( for if our faith were to be grounded thereon , we should neither dare to pray nor hope to be heard ) but from the nature & attributes of God ; that we might know that the obteining our requests dependeth not upon our own worth but on the power and goodnesse of God. The reasons , I say , are drawn from three attributes of God : viz. his eternall Kingdome , eternall Power , eternall Glorie . His is the kingdome : therefore he hath right to give us whatsoever we desire : His is the power and might : therefore he is able to grant our requests : His is the glory , both of giving all good things , and also of all good things given ; and thereunto our requests do tend : and therefore he is ready and willing to grant our requests for the manifestation of his own glorie . And this we shall the easier believe if we consider to whom we ascribe these things ; namely , to our heavenly Father , whose s●…at is in heaven , and his kingdome ruleth over all , Psal. 103. 19. who is in heaven , and doth what he will , Psal. 115. 3. who sitteth on the heavens as his throne , full of majestie and glory , and rideth on the heavens for our help . Neither doth the right , power and glory of giving benefits temporall and concerning this life alone belong unto God , but also of everlasting blessings in heavenly things after this life is ended . For his is the eternall kingdome , eternall power , and eternall glorie , signified in those words , for ever and ever ; which are to be referred to all the three attributes . What kingdome here signifieth . But first of his kingdome : Which here signifieth 1. generally the universall kingdome of God , which some call the kingdome of his power , whereby he ruleth and governeth all things , Psal. 103. 19. 2. Chron. 20. 6. and in regard whereof the right of all things belongeth to him , Deut. 10. 14. Psal. 24. 1. This then teacheth us two things : 1. That our heavenly Father is the absolute Lord and owner of all his creatures ; who as he is the Creatour so is he also the possessour of heaven and earth : in whose hand all good things are to bestow as it pleaseth him . This therefore must encourage us with assurance of faith to make our requests to ou●… heavenly Father , of whom we cannot ask any good thing , whether spirituall or temporall , which is not his to bestow . And therefore it is well said of Seneca , Audacter Deum roga , nihil eum de alieno rogaturus , Ask boldly of God , seeing thou canst ask nothing of him which belongeth to another . 2. That our heavenly Father is the sovereigne King and absolute Lord and Governour over all his creatures , ruling the good , and overruling the evil ; to whose commandment all the good creatures obey , and at whose beck they are ready to do us good : And as for the wicked either men or angels ; they are so overruled by the almighty providence of God , that when they seek to annoy us , they are against their purpose made the instruments of God to do us good . And whereas our Saviour teacheth us to say , Thine is the kingdome , we are to observe that the kingdome of government which Kings and Princes have , it is the kingdome of God ; whose ministers and leiutenants they are , Rom. 13. 4. by whom they reigne , Prov. 8. 15. and from whom all authoritie is , Rom. 13. 4. Which as it must teach them to subordinate their government unto the Lord , and in him to rule their subjects , because the kingdome which they exercise is not theirs but Gods , their judgement is not theirs but the Lords , 2. Chron. 19. 6. so doth it teach all subjects to be subject to their governours so farre forth as they are subordinate to the Lord ; because in obeying them they obey the Lord , and in resisting them they resist God , Rom. 13. 2. But if Magistrates and Kings shall leave their order , in commanding that which God forbiddeth , we are bound to be subordinate to our supreme King , whose the kingdome is , in whom onely we are to obey the inferiour governours , Ephes. 5. 21. that so far forth as in obeying them we obey also the Lord , for better it is to obey God then men , Acts 4. 19. & 5. 29. And as to obey an inferiour Magistrate which rebelleth against his Prince , is to rebell with him ; so to obey a Prince or Magistrate rebelling against God , in that wherein he rebelleth , that is , in unlawfull things which he commandeth , it is also to rebell against God. So that not onely good but also evil Princes and Magistrates are to be obeyed ; but neither good nor bad , unto evil . More especially the kingdome of God is the kingdome of grace in this life , and the kingdome of glorie in the life to come . In the former the Lord communicateth grace to his servants , ruling in them by his word and Spirit : In the latter he communicateth glory to his Saints , vouchsafing unto them the fruition of himself , who shall be to them all in all . Do we therefore desire grace in this life or glory in the life to come ? God is the King of grace and of glory : let us sue to his throne of grace ; for he will give grace and glory , and no good thing will he withhold from them that walk uprightly , Psal. 84. 11. Vses . 1. If God be our King , we are to be encouraged in all our necessities to call upon him : For it is the property of good kings to heare the suits of their subjects , and to relieve and defend them . 2. If he be the absolute Lord of all his creatures , and all things whatsoever be in his power and possession , then ought we not to be distrustfully carefull , but to cast our care upon God and to depend upon him . The earth is the Lords , and all that therein is . Hé is a Father that is rich towards all those which put their trust in him . 3. If God be our King , our duty is to obey him , and to behave our selves towards him as dutifull subjects . Why call ye me Lord , saith our Saviour , and do not the things which I command you ? What is meant by , thine is the power . And the power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Power belongeth in some degree to all creatures : but to God it is ascribed after a peculiar manner : In them it is a faculty proceeding from their nature : in God it is his essence : Theirs is a power created and received from God , Acts 17. 28. his is uncreated , eternall , and from himself : Theirs is mixt with impotencie and passive power , which maketh them subject to change : but Gods power is most perfect and pure without such mixture : Theirs is finite , as themselves are : but his is infinite , as himself is . And it is infinite 1. in it self : 2. in respect of the multitude of effects which he is able to work and unto which his power is extended ; in which sense it is said to be infinite extensively : 3. in respect of the efficacy of working ; in which regard it is infinite intensively . It is infinite extensively : because it is extended to all things , Matth. 19. 26. Luke 1. 37. and for that cause is called omnipotencie . For the Lord never doth so many or so great things , but he is able to do infinitely more and greater . His power is extended to all things which either can be done , and that is called his absolute power : or which he will do , and that is called his active or ordinary power : For whatsoever God will do that he can do ; yea , by his actuall power doth it , Psal. 115. 3. but he can do many things by his absolute power which he will never do , Matth. 3. 9. and 26. 33. It is also infinite intensively , in respect of the efficacie of the action : For the Lord doth not work any thing so effectually or intensively , but he is able to effect it infinitely more effectually or intensively , Ephes. 3. 20. Vses . Uses , respecting means ; I. To humble our selves under the mighty hand of God , 1. Pet. 5. 6. not to be lifted up against him with pride , nor opposed through obstinacy , 1. Pet. 5. 5. Job 9 ▪ 4. Rom. 9. 17. Dan. 4. 37. II. To fear God above all things , and to be afraid to offend him , Matth. 10. 28. 1. Cor. 10. 22. Are we stronger then the Lord ? III. To repose trust in him , Deut. 33. 26. For if God be on our side , who can be against us ? Psal. 27. 1 , 2 , 3. Num. 14. 9. Deut. 7. 21. Jer. 42. 11. There is no good thing but he is able to effect it ; no evil , but he is able to deliver us from it . No creature can help us unlesse God use it as his instrument for our good : no creature can hurt us unlesse God use it as the rod of his anger . The devil is strong ; but he is not able to pull us out of Gods hands , nor yet to hinder or stop the course of Gods blessings towards us . Vses respecting faith ; I. To confirm it in believing any article of our faith ; as , of the resurrection , Matth. ●…2 . 29. II. To confirm our faith in the promises of God , Luke 1. 37. Rom. 4. 19 , 20 , 21. III. In prayer . For which purpose it is here alledged , Matt. 8. 2. 2. Chron. 20. 6. & 14. 11 , 12. Ephes. 3. 20. IV. In the assurance of perseverance unto salvation , 1. Pet. 1. 5. Rom. 14. 4. John 10. 29. 2. Tim. 1. 12. What is meant by , thine is the glory . And the glory ] Whereby is meant honour and praise , 1. Tim. 1. 17. For to him belongeth the glory , honour and prayse of bestowing all good things : He is the fountain and authour of every good gift , Jam. 1. 17. His is the glory of hearing and granting our prayers , Psal. 65. 2. And to his glory whatsoever we ask according to his will doth especially tend . Therefore as by his kingdome a●…d power he is able , so for his glory he is ready and willing to grant our requests which we make according to this direction of our Saviour . For what Christ hath taught us to ask in his name , that the Lord hath promised to give for his sake , in whom all the promises of God are Yea and Amen , to his glory , 2. Cor. 1. 20. This therefore serveth to confirm our faith . For doubtlesse such things as tend to his glory he will grant : especially considering it is his glory to heare the prayers of his servants , and seeing to him belongeth the glory of giving every good gift : but these things which we ask according to our Saviours direction do tend to the glory of God , and to that end we ask them : therefore we may be assured that he will grant our requests so far forth as they stand with his glory . Now whereas our Saviour directed us to make this our first suit , That Gods name may be glorified , and now teacheth us to make his glory the reason of our prayers ; this sheweth , That the glory of God should be the main end of all our desires , for which we should affect them , and unto which when we have obteined them we should referre them , 1. Chron. 16. 35. Psal. 50. 15. And forasmuch as the glory is the Lords , which he will not have communicated to any other , Isai. 42. 8. therefore we are to call upon him alone , as being the onely fountain of every good gift , the onely hearer of our prayers . Of which glory we rob the Lord , if we direct our prayers to any other . And as we are not to give his glory to any other , so we are not to take it to our selves : For seeing the glory is the Lords , therefore vainglorious persons seek to rob God of that glory which is proper to him , and to assume it to themselves . But we must say with David , Psal. 115. 1. Not unto us , O Lord , &c. and with Daniel , chap. 9. 7. Righteousnesse , O Lord , belongeth unto thee , and to us shame , &c. But we ascribe unto the Lord not onely kingdome , power and glory , but also an everlasting kingdome , an eternall power , and immortall glory . For as Moses saith , Psal. 90. 2. He is God from everlasting to everlasting ; he is King for ever . Therefore he hath right not onely in this life to crown us with his blessings , but after this life he hath an everlasting kingdome to bestow upon us , Luke 12. 32. unto which he is able and willing to bring us by his power everlasting , to the immortall glory of his mercy . Now these reasons as they must be propounded in faith , so also with chearfulnesse , as a consequent thereof . And when they are chearfully uttered , they are not onely reasons of our requests , but also a notable form of praysing God : which our Saviour hath taught us to joyn with our prayer . And so the holy Ghost hath directed us elsewhere ; as Col. 4. 2. Phil. 4. 6. And that this is a form of prayse and thanksgiving , appeareth by other places of Scripture , where the men of God setting themselves of purpose to prayse God have used the very like form : As David , 1. Chron. 29. 10 , 11 , 12. and Psal. 145. 10. and 11. 12 , 13. Revel . 7. 12. Jude v. 25. Revel . 4. 11. Vses . Duties concerning prayer . 1. That we pray to God , and him alone . Whereof a reason is conteined in these words , For his is the kingdome , &c. 2. That we pray in faith ; seeing our heavenly Father , whose is the kingdome , power , and glory , is both able and willing to grant our requests . 3. That with our prayer we joyn prayse and thanksgiving ; which in this short form is not omitted . Duties in our lives . 1. To arrogate nothing to our selves , but to ascribe all kingdome , power and glory to the Lord , Psal. 29. 1 , 2. and 115. 1. and of all good things received to ascribe the praise to God. 2. If God be our King , then must we behave our selves as dutifull and obedient subjects : If his be the power , then are we both to fear him and to trust in him : If his be the glorie , then of him must we beg all good things , and to his glory must all be referred : If his power , kingdome and glorie be everlasting , then are we taught whom to fear , whom to serve , whom to trust in ; namely , him that is able not onely in this life to blesse us , but also after to crown us with immortall glorie in his eternall kingdome . If we serve the flesh , the devil , the world , we shall have the momentanie fruition of sin , and after this life is ended eternall torments . God liveth for ever , as to crown eternally the godly , so to punish the wicked eternally . He then will exclude them out of his kingdome , and will be of power to destroy both body and soul in hell ; and he will glorifie his justice in their endlesse confusion . Hypocrifie discovered . But here the hypocrisie of men is to be discovered , who ascribe kingdome to God , and yet obey him not ; power , and fear him not ; glory , and glorifie him not : and they adde all these reasons to their petitions , as if they should say , Thou , Lord , wilt grant our requests ; for thine is the kingdome , power and glory for ever , and yet do not believe that the Lord will grant their requests . Amen . And so much of the confirmation of our faith . Now followeth the testification both of our faith and of the truth of our defire in the word Amen . For it importeth the assent of the heart to the words of our mouth : and it signifieth truly ; or , even so ; or , as the Grecians sometimes translate it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , So be it . The meaning of it is thus much , as if we should say , As I have made th●…se requests unto thee , O Lord , so do I both unfeignedly desire the performance of them ( Let them , O Lord , be granted , 1. Kings 1. 36. ) and also truly believe that thou in thy good time wilt grant my desires so farre forth as they stand with thy glory and my good : and in this perswasion I rest , attending thy good pleasure . And as I have ascribed unto thee kingdome , power and glorie , so I do both unfeignedly acknowlcdge that thine alone is the kingdome , &c. and also heartily desire that I and all others may truly and effectually ascribe unto thee everlasting kingdome , power and glorie . For being annexed unto prayer , it signifieth both the truth and earnestnesse of our desire , and also the assent of faith laying hold on the promises of God made in Christ to our prayers . And being added to thanksgiving , it signifieth both the truth of our assertion in ascribing praise to God , and also a true desire and zeal of Gods glory . Hence therefore we may learn again those duties which heretofore have been taught : 1. That we call upon the Lord with unfeigned lips and upright hearts , truly desiring those things with our hearts which we ask with our mouthes , and being truly thankfull for those things for which we give thanks . 2. We must strive against our infidelitie and doubting , Psal. 42. 12. and must truly believe that the Lord will grant our requests so farre forth as they stand with his glorie and our good ; otherwise we cannot say , Amen . 3. We are to rest in the good pleasure of God with assurance expecting his grace and help , Psal. 123. 2. and 3. 4 , 5. and 4. 9. And thus our Saviour hath taught us with this word to seal up our prayer : Which therefore is not unworthily of some called Signaculum orationis Dominicae , the seal of the Lords prayer . For he that truly believeth that the Lord doth heare him , and goeth away resting in his goodnesse , putting his Amen to Christs Amen , John 16. 23. he hath set to his seal that God is true in his promises , and that to the Lord belongeth kingdome , power , and glory for ever . But here see the hypocrisie of men , who say Amen , but pray not from their hearts , nor truly desire that which with words they ask , nor are thankfull for that for which they would seem to give thanks ; neither do they believe that God will grant their requests : and therefore though they say , Amen , yet therein they lie unto God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . FINIS . Notes, typically marginal, from the original text Notes for div A36465-e1970 The method observed in this tractate , Of prayer . The definition of Pray●…r . Of the name of Invocation & Prayer . Of the generall nature of Prayer . Psal. 5. 1. Da●…asc . O●…thodoxa ●…ide , lib. 3. cap. 24. 〈◊〉 prop●…r nature o●… In●…ocation . What is required in all invocation acceptable to God. De 〈◊〉 Deo , l●…b . 1. cap. 1. Isa. 64. 7. Notes for div A36465-e2830 1. Reason , tak●…n from the law of n●…ture . 2. Because it is the end of our creation and redemption . 3. Because it is injoyned in the morall law . Object . Answ. Esth. 4. Special commandments injoyning prayer . Notes for div A36465-e3110 1 From the excellency of it . Lib. De 〈◊〉 . p. 120. 2 From th●… profit of it . August . Chrysost. 〈◊〉 . De Psal. 6●… . Notes for div A36465-e3510 1. Whether prayer be efficacious to obtein our desires . Object . 1. Answ. Epi●…t . 121. ad Probam . Object . 2. Hunnius , De Providentia . Answ. 〈◊〉 . 〈◊〉 . 2. Th. 〈◊〉 . 2. 2. 〈◊〉 . 83. 2. c. Jam. 5 16. Rom. 10. 12. Jer. 2●… . 11 , 12 Bellarm. De bonis operib . in particul . lib. 1. cap. 3. Notes for div A36465-e4130 Of the efficacy of prayer , in respect 1. of the elements : * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. of the heavens and heavenly bodies . 3. of men . 2. Kings 6. Ch●…ysost . De o●…at . lib. 2. cap. 1. 4. of sicknesse , death , ●…nd devils . 5. of God , prayer is of greatest efficacie . The uses . Notes for div A36465-e4570 A three●…old limitation of Gods promi●…e to heare . 1. God heareth not the impenitent sinners . 2. That we must pray according to Gods will. Object . Answ. What in particular is required to effectuall prayer . The third limitation , in respect of the things prayed for . Notes for div A36465-e4930 Two benefits accrewing by prayer . Rom. ●… . 26. The Papists confuted , who hold that prayer is satisfactorie and meritorious . Notes for div A36465-e5200 That the 〈◊〉 onely 〈◊〉 admitted to pray . Th●…e is a 〈◊〉 〈◊〉 : Legall ; Evangelical : what it is . H●…v . 2. 4. Notes for div A36465-e5470 I●… . 59 1 , 2. John 9. 31. That the impeniten●… is not able truly to utt●… any petition in the Lor●…s Prayer . Th●…t all promises are limited with the condition of f●…ith and rep●…ntance . Object . Answ. God heareth not the wicked for spirituall blessings . Th●…t God often heareth the wic●…ed for t●…mporall 〈◊〉 ; and how . God heare●…h the wicked as a 〈◊〉 Judge . August . ad P●…bam , Epi●…t . 121. Notes for div A36465-e6850 1. Reas●…n . An ob●…ction of the 〈◊〉 〈◊〉 ; 〈◊〉 . The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discussed . De civit . Dei lib. 10 ▪ ●…p . 1. A●… 20. 10. 1. Thess. 1. 9. Rom. 7. 6. and 12. 11. 〈◊〉 . 〈◊〉 Exod. lib. 2. 94. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Reason . 3. Reason . 4. Reas●…n . Jer. 2. 27. Thom. part . 3. qu●…t . 25. 〈◊〉 . 4. ●… . Reason . 〈◊〉 . 11. 6. 〈◊〉 . 14. 23. Notes for div A36465-e8580 That Angels ought not to be worshipped . 1. Reason . ●…ide Am●… in Rom. 1. pag. 177. 2. Reason . Object . Answ. That Saints departed ought not to be invocated 1. Reason . 1. Exception of the Papists . The glasse of the Trinity forged . A second 〈◊〉 of the Papists 〈◊〉 . A third p●…etense avoided . 2. Reason . 3. Reason . 4. Reason . Object . Answ. 1. Object . Answ. In Apoleg . Notes for div A36465-e9290 Rom 1. 23. Psal. 106 20. Whether it be lawfull to direct our prayers unto any one person in the Trinitie . Whether Christ as Mediatour 〈◊〉 to be invocated . 〈◊〉 〈◊〉 〈◊〉 worship Christ in his whole person , and not in his manhood alone . Ad Theodu●… . De rect . fide . Notes for div A36465-e9590 ●… . 〈◊〉 . ●… . Th●… P●…pists make two sorts of med●…atours . Object . Answ. How the Saints in heaven may be said to pray , and for what . 〈◊〉 Epist. 〈◊〉 . lib. 2. cap. 8. The holy Ghost joyneth intercession and redemption both in one . Cont●…a Parmen . lib 2. Epist. cap. 8. The high Pri●…st a type of Christ. Notes for div A36465-e10270 1. In respect of the soul , in t●…uth and uprightnesse ●…f heart . That our prayer must be the speech of the soul. Psal. 62. 8. The necessity of praying in truth prov●…d by ●…ivers reasons . Ephes. 6. 6. Praying wit●… feigned lips to be avoided , and what it is . 2. We must not pray with w●…ndring t●…oughts . Ser●… . de Orat . Domini . Inter Ort●…doxogr . 1399. Tom. 4. Homil . 79. 641 ▪ B. in F. ●…entra Julian . lib. 2. ex Ambros. De suga seculi . Notes for div A36465-e10970 First , we must know God. 2. We must know Gods will ▪ and pray accor●…ing unto it . In Psal. 99. The doctrine and practice of the church of Rome confuted , who pr●…sse prayer in an unknown tongue . Concil . Trid. sess . 22. can . 9 The Papists shifts avoided which they use to clude the Apostles words , 1. Cor. 14. Object . Answ. vers . 14. Object . Answ. Lib. De Ma●… , cap. 1. That the people ought to understand publick prayers . Basil. in desbreb . 278. De Genes ad literam , lib. 12. cap. 8. In 1. Cor. 14. De 〈◊〉 . lib. 5. cleg . 11. Contra Celsum , lib. 8. Chemnit . Exam . par . 2. 172. a. Object . Answ. Object . Answ. Object . Answ. Of private prayers in an unknown tongue , and the evils thereof . In Psal. 18. Expos. 2. Prayer unprofitable in our mother-tongue , if we pray not with understanding . Notes for div A36465-e12430 Psal. 5. ●… . A double faith required in invocation . 1. Thess. 5. 17 , 18. T●…at we must pray in fa●…th , prove●… , 1. By t●…timonies ; 2. By reasons Ephes. 3. 12. Object . Answ. Notes for div A36465-e12980 Tem 3. 632. The necessitie and profit of humility proved by 〈◊〉 and ●…xamples . Examples of the humility of the godly . Luke 18. 13. Faith and humility must be joyned together . Object . Answ. Bernard . De triplici modo orationis , se●…m . 5. ●…ol . 22. D. August . Epist . 56. Notes for div A36465-e13660 Meditations to stirre up reverence . Of heartinesse , ferven cie , and devotion r●…quired in prayer . Notes for div A36465-e13890 The signes of worship ought outwardly to be expressed with our bodies : and the reasons why ; 1. Reason . 2. Reason . 3. Reason . 4. Reason . Of the ge●…ures which ought to be used in prayer ▪ Ad Simplician . lib. 2. qu. 4. To●… . 4. Vide Damas. De o●…thod . fide , lib. 4. cap. 13. 1. Praying towards the 〈◊〉 . 2. Standing . 3. Kneeling . Con●…erre 1. Kings 8. 22. with v. 54. and 2 Chron. 6. 12 , 13. Damasc. De haeres . 4. Prostration . 5. Sitting . Ad Simplic . lib. 2. quaest . 4. 6. Lying in bed . 7. Walking , riding , &c. Of the gesture of the severall parts : 1. The uncovering of the head in men . 2. Of the ●…yes . 3. Of the hands . Ch●…ysosi . Hom ad pop . 79. T. 4. pag. 643. ●… . Notes for div A36465-e14690 Quest. Answ. August . ●…pist . 121. What is to be considered in our words . Prolixity not to be affected . Rea●…ons . Al●…ibiad . 2. Spist. 21. pag. 403. I●…d pag. 402 Homil. 74. Tom. 4. pag. 641 , 642. ●…pist . 121. 402. Notes for div A36465-e15630 Whether a set form of prayer may be used . A set form is to be preferred before ex tempo●… pray●…r without preceding meditation . Reasons : 1. 2 , 3 , 4. Notes for div A36465-e16040 I. Preparation . The reasons why preparation is necessary . This preparation consisteth , 1. in removing impediments Cassian . Collat . 9. cap. 3. 2. In using the means . Meditation required before prayer . Psal. 108. 1. II. Of the duti●…s to be performed after prayer . Cyprian . Notes for div A36465-e16540 Menande●… . How we may be enabled to pray according to Gods will. Epist. 121. Lib. 2. De ●…do De●… . 120. Zech. 12 10. Heb. 10. 29. Quest. Answ. Notes for div A36465-e17000 1. Of the persons : In which respect it is publick or private . Of publick prayer . Private preparation required before publick prayer . Of the voice to be used in publick prayer . Of p●…ivate prayer . Notes for div A36465-e17450 Object . Answ. The Euchetae confuted . 1. Thess. 5. 17. expounded . Luke 18. 1. expounded . Luke 21. 36. and Eph●…s . 6. 18. 〈◊〉 That we are alwayes bound to the duty of prayer . Of stinted prayers at set times , & unstinted upon occasions offered . No time exempted from private prayer . Notes for div A36465-e18260 That there is no limitation of place for prayer . The vanity of Pilgrimages . Notes for div A36465-e18440 1. A sense of our wants and a desire to have them supplyed . Prayer and thanksgiving must be joyned together . Th. Aquin. 2. 2. quaest . 83. 17. c. What Prayer or Petition i●… . The generals of Invocation applyed to Petition . Fervency & faith required in our petitions . Bein . De orat . & 〈◊〉 . serm . 4. sol . 21. R. Sense and feeling of our wants required in prayer . Jam. 1. 5. How we may come to a sight & sense of our wants . That we must in prayer have an earnest desire to have our wants suplyed . Epist. ad Probum , 121. Epist. 121. The means to obtein fervency of desire . Notes for div A36465-e19380 A double faith required in prayer Mark 11. 24. Matth. 22. 21 That we must pray for spiritual things absolutely ; for temporall things conditionally . Object . Answ. Meditations to strengthen our faith in prayer . Rom. ●… . 34. Heb. 7. 25. 〈◊〉 . 3. 20. Notes for div A36465-e20020 1. We must rest upon Gods pleasure for the obteining of our suits . 2. We must use the means to obtein those things for which we have prayed . 3. We must examine what is the cause that we are not heard . 4. We must persevere in prayer . 5. We must with patience expect Gods leisure . 6. We must be cont●…ed with Gods good pleasure when he seemeth to deny us . Aug. Epist. 121. ad Pro●…am . How we must carry our selves when our requests are granted . Notes for div A36465-e20510 1. Of the persons ; For and against whom we must pray . That we ought not to pray for the dead . Object . Answ. That we ought to pray for those that are alive . Object . Answ. That we ought to pray for unbelievers . Object . Answ. Of Blessing , a speciall kind of prayer . Chrysoft . hom . 79. Of Prayer against others . Complaint●… Imprecation Whether imprecations be lawfull . Contra 〈◊〉 stum . Our safest course is to abstein from imprecations Notes for div A36465-e21240 〈◊〉 . 147. Object . Answ. August . De serm . Dom. in m●…te , l. 2. Object . Answ. Object . Answ. Notes for div A36465-e21730 Of confession of our sinnes , and that it is most profitable and necessary . De confessione peccat . Serm. 66. De Tempor . How this confession is to be made . That examination should go before conf●…sion . Charity and repentance required before con●…ssion , and aft●…r . Of prayer against the evil of punishment . Vide Aug. ●…pist . 121. Notes for div A36465-e22300 Of the divers names and phrases whereby thanksgiving is expressed in the Scriptures . Of the common duties required in thanksgiving Thanksgiving what it is . The proper subject of Gods prayse is the church Thanksgiving can be rightly performed by the faithfull onely . Thanksgiving is to be offe●…ed unto God alone . Thanksgiving to be offered in the name of Christ. Of the manner of thanksgiving Notes for div A36465-e22950 1. Thankfulnesse . 2. Rememb●…ance of Gods benefits . 3. A gratefull acknowledgment of Gods benefits . 4. A gratefull estimate of Gods benefits . 5. An acknowledgement of our beholdingnesse . 6. An acknowledgement of our unworthines 7. Humility the mother of thankfulnesse . 8. Joy and rejoy●…ing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A36465-e23640 Reasons moving us to praise God. The excellency of this duty . 2. Praise honourable to God. 3. Praysing of God necessary . As●…census gratiarum est descensus gratiae . Notes for div A36465-e24240 Before , is required preparation . After , we must testifie our thankfulnesse . Of the object of thanksgiving We must give thanks continually . Heb. 13. 15. Object . Answ. Object . 2. Answ. That we must give thanks alwayes & for all things . Basil. Basil. 386. f. Notes for div A36465-e25160 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Lords prayer is to be used as a prayer . That we ought not to be tyed onely to this form . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this form is a perfect pattern . Ministers must teach their people to pray . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agnoscit Pater filii sui verba cùm preces sundimus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. Answ. Of the Lords prayer . The parts . The order . The preface . Notes for div A36465-e25900 God a Father two wayes . Quest. Answ. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. 2. 3. 1. Cor. 12. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. 2. Rom. 8. 16. 1. 〈◊〉 3. 1. Psal. 103. 13. M●…l . 1. 6. 1. Faith required in prayer 2. We must pray one for another . Quest. Answ. 3. An use of comfort , seeing all the Church prayeth for us . Brotherly love required of all that pray . 2. To ●…each the rich , and comfort the poore . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object . Answ. Adoration of images condemned . S●…neca . The order . What is signified by Gods n●…vne . What is meant by sanctified or hallowed . Psal. 86. 12. Psal. 2. 10. Works of Creation . W●…rks of Administration . Dan. 5. 22. How God sanctifieth his name . 2. 〈◊〉 . 3. 1. Two kingdomes in this world : the first the kingdome of darknesse . The second is the kingdome of God , 1. uni●…ll over ●…ll . 2. Speciall , over the Church . Of the kingdome of glory . Psal. 16. 11. Of the kingdome of grace . How Gods universall kingdome is said to come . How the kingdom●… of grace cometh . Three degrees of the coming of Christskingdome . 1. Outward means . The second outward means . 2. The inward means of the coming of Gods kingdome . 1. The D●…vil . 2. The World. Matth. 6. 24. 3. The Flesh The hypocrisie of many detected . Things ●…o be believed . We must expect I. with faith : II. with earnest desire 1. of eternall life ; 2. of Christs coming . III. With patience . In 〈◊〉 . IV. With vig●…lancy . 3. We must remain constant in Gods love . 4. We must walk worthy of God. 5. We must so live as ready to meet Christ. In Matth. Hypocrisie detected . All that God willeth is properly good . Of the things which God willeth . Quest. Whether Gods will be alwayes done . Answ. How can the wicked sin , seeing they do Gods will ? Answ. How sinne is by Gods decree . Answ. Gods secret and absolute will is not here meant . John 6. 4●… ▪ Cyprian . Gal. 6. 10. We must pray according to Gods ●…ll . We must do Gods will as the Angels , 1. In knowledge . Heb. 11. 6. 2. In sincerity . 3. Willingly Rom. 8. 18. 4. Readily and speedily 5. Fully and totally . 6. Constantly . 7. Faithfully The hypocrisie of many discovered . How things apperteining to our own good are to be asked . The order . Why we ask temporall bl●…ssings before spirituall . Vlpian . Why all commodities are comprehended under the name of bread . Bernard . What on●… bread signifieth . What is m●…ant by daily bread . Piscat . The ●…vils that accompany rich●…s . The evils that accompany poverty . The same measure is not convenient for all men . In what respect God is said to give . God giveth onelv the use of all . God onely blesseth us in the use . 1. Cor. 13. Quest. Answ. That it is lawfull to provide for the time to come . Cautions . Object . 1. Answ. Object . 2. Answ. We ought to ask temporall blessings of God. 2. We mus●… ask them aright . 〈◊〉 duti●…s . G●…nerall 〈◊〉 . Jo●… 1. 21. The s●…cond common duty ●…s Faith : 1. ●…enerall . 2. speciall . Hypocrisie of worldlings discovered . Two main benefits required in the two last petitions ; Justification and Sanctification . The order . We must be justified before we can be sanctified . The connexion with the former petition . Psal. 4. 6. The connexion with the latter petition . Parts . That our sinnes are debts . The reason why sinnes are called d●…ts . The Papi●…s confuted , who hold that God forgiving the fault reteineth the punishment . Their pract●…ce foolish who d●…ferre their r●…pentance . What is meant by ou●… trespasses What is meant by this word fo●…give . By this petition we are put in mind of our misery and God●… mercy . No man can sat●…sfie Gods justice for his sinnes ; proved . Reason 1. 2. 3. 4. Object . Answ. 1. Duties are 1. more peculiar . 2. more common . Meditations to increase our sorrow for sinne . The graces ▪ which we desire . The necessity 1. of the remission of ●…ur sinnes . 2. of faith . 1. We must be ad●…rned with humility . 2. We must believe in Christ. 3. We must repent of our sinnes . 4. We must fear by sinne to offend God. 5. We must use means to increase 〈◊〉 faith . 6. We must labour to please God. 7. We must forgive our neighbours . Hypocrisie discovered . The reason con●…rming our faith in the assurance of remission . 2. Reason why these words are added . Our forgiving no cause of Gods forgiving us . What is meant by 〈◊〉 . Object . Answ. Quest. Answ. Object . How we ca●… be said to forgive . Answ. 1. Answ. 2. Object . 2. Answ. That it is lawfull to to seek help from the Magistrate ; with these cautions observed . 1. 2. 3. What is meant by , As we . Not equality but likenesse here to be understood . That our forgiving should be sincere and not feigned . A threefold use of these words . Uses for instruction . 1. He that hath offended must seek for reconciliation . 2. How we are to behave our selves towards those who have offended us . Duty 1. Means ●…o moderate our anger . Duty 2. Reasons moving us to forgive . 1. Reason . 2. Reason . 3. Reason . Pretenses of those who will not forgive taken away . 4. Reason . Duty 3. 4. We must labour to win him . An use of consolation . An use of reproof . The coherence and order . ●…eing freed from sinne , we must become the servants of righteousnes Those whom God pardoneth the devil temp●…eth . The necessity of this prayer , Not to be lead into temptati●…n . The latter part of the petition expoundeth the former . Of probations and trials . Of Gods trialls , 1. by prosperity ; 2. by afflictions . Of tentations for and unto evil . 1. Of the 〈◊〉 . II. of the world . 1. By words . 2. By example . 3. By the desires thereof . By evils and crosses . III. of the devil . 1. Tentations of errours and heresies ; Of doubti●…g ; Of presumption . Tentations touching obedience : 1. in hearing the word , 2. in p●…ayer , 3. in the sacrament . Tentations drawing men unto evil . Object . Answ. Object . Answ. How God may be s●…id to tempt . A consolation : Satan can neither tempt nor overcome without Gods permission . That it is not evil to be tempted , but good to God●… children . In Psal. 60. What is meant by , Deliver us from evil . How we are to pray against taentations . How we●… must pray against tentations of the flesh ▪ How we must pray against the tentations of the world . How we must pray against the tentations of the devil . That we must pray for these graces in assurance of faith . This conclusion authenticall and necessarie . Our faith confirmed by this conclusion by three reasons drawn from three of Gods attributes . What is meant by , ●…hine is the kingdome . The kingdome of grace and glory . Psal. 24. 1. The 〈◊〉 between the power of God and the creatures . Everlasting kingdome power and glory belongeth to God. These word●… are a form of praising God. What Amen importeth and signifieth . Duties to be p●…rformed . Hie●…on . Hypocrisie discovered . 
A63711	----	A collection of offices or forms of prayer in cases ordinary and extraordinary. Taken out of the Scriptures and the ancient liturgies of several churches, especially the Greek. Together with the Psalter or Psalms of David, according to the Kings translations; with arguments to the same. Collection of offices or forms of prayer publick and private Taylor, Jeremy, 1613-1667. 1657 Approx. 808 KB of XML-encoded text transcribed from 299 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A63711 Wing T300 ESTC R203746 99863582 99863582 115790 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63711) Transcribed from: (Early English Books Online ; image set 115790) Images scanned from microfilm: (Thomason Tracts ; 202:E1600[1]) A collection of offices or forms of prayer in cases ordinary and extraordinary. Taken out of the Scriptures and the ancient liturgies of several churches, especially the Greek. Together with the Psalter or Psalms of David, according to the Kings translations; with arguments to the same. Collection of offices or forms of prayer publick and private Taylor, Jeremy, 1613-1667. [592] p. : ill. (metal cut) Printed by J. Flesher for R. Royston, at the sign of the Angel in Ivy-lane., London, : 1658. [i.e. 1657] Signatures: A a-b c⁶ d-e B-F G-H⁴ I K⁶ L² M-X ² A-N O² . Title page and quires d-e printed in red and black. "The psalter" has separate divisional title page and pagination. A reissue, with cancel title page and A7, of: A collection of offices or forms of prayer publick and private. Annotation on Thomason copy: "Decemb:"; the 8 in the imprint date has been crossed out and replaced with a "7". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Prayer-books and devotions -- English. Church of England -- Liturgy -- Early works to 1800. Prayer -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-00 Aptara Keyed and coded from ProQuest page images 2001-08 TCP Staff (Michigan) Sampled and proofread 2001-09 Aptara Rekeyed and resubmitted 2002-08 John Latta Sampled and proofread 2002-08 John Latta Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion FORMS of PRAYER Publick and Private . Together with The PSALTER or PSALMS of David , after the KINGS Translation . Cum clamore valido et lachrymis preces , offerens , exauditus est pro suā reverentiā . A Collection of offices OR FORMS of PRAYER IN Cases Ordinary and Extraordinary . Taken out of the Scriptures and the ancient Liturgies of several Churches , especially the GREEK . Together with The Psalter or Psalms of David , according to the Kings Translations ; with Arguments to the same . S. Ignatius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON , Printed by J. Flesher for R. Royston , at the sign of the Angel in Ivy-lane . 1658. The PREFACE . WHen Judges were instead of Kings , and Hophni and Phinehas were among the Priests , every man did what was right in his own eyes , but few did what was pleasing in the eyes of the Lord ; and the event was this , God put on his fierce anger against them , and stirr'd up and arm'd the Enemies of their Country and Religion , and they prevail'd very farre , against the expectation and confidence of them who thought the goodness of their cause would have born out the iniquity of their persons , and that the impiety of their adversaries would have disabled them even from being made Gods scourges and instruments of punishing his own people : The sadness of the event proved the vanity of their hopes ; for that which was the instrument of their worship , the determination of their religious addresses , the place where God did meet his people , from which the Priests spake to God , and God gave his Oracles , that they dishonourably and miserably lost : The ark of the Lord was taken , the impious Priests ( who made the Sacrifice of the Lord to become an abomination to the people ) were slain with the sword of the Philistines , old Eli lost his life , and the wife of Phinehas died with sorrow , and the miscarriages of childbirth , crying out , That the Glory was departed from Israel , because the Ark of God was taken . 2. In these things we also have been but too like the sons of Israel ; for when we sinned as greatly , we also have groaned under as great and sad a calamity . For we have not onely felt the evils of an intestine Warre , but God hath smitten us in our spirit , and laid the scene of his judgements especially in Religion ; he hath snuffed our lamp so near , that it is almost extinguished , and the sacred fire was put into a hole of the earth , even then when we were forced to light those tapers that stood upon our Altars , that by this sad truth better then by the old ceremony we might prove our succession to those holy men who were constrained to sing hymnes to Christ in dark places and retirements . 3. But I delight not to observe the correspondencies of such sad accidents , which as they may happen upon divers causes , or may be forc'd violently by the strength of fancy , or driven on by jealousy , and the too fond opinings of troubled hearts and afflicted spirits ; so they doe but help to vex the offending part , and relieve the afflicted but with a phantastick and groundless comfort : I will therefore deny leave to my own affections to ease themselves by complaining of others : I shall onely crave leave that I may remember Jerusalem and call to minde the pleasures of the Temple , the order of her services , the beauty of her buildings , the sweetness of her songs , the decency of her Ministrations , the assiduity and Oeconomy of her Priests and Levites , the daily sacrifice , and that eternal fire of devotion that went not out by day nor by night ; these were the pleasures of our peace , and there is a remanent felicity in the very memory of those spiritual delights which we then enjoyed as antepasts of heaven , and consignations to an immortality of joyes . And it may be so again when it shall please God who hath the hearts of all Princes in his hand , and turneth them as the rivers of waters ; and when men will consider the invaluable loss that is consequent , and the danger of sin that is appendant to the destroying such forms of discipline and devotion in which God was purely worshipped , and the Church was edified , and the people instructed to great degrees of piety , knowledge , and devotion . 4. And such is the Liturgy of the Church of England . I shall not need to enumerate the advantages of Liturgy in general , though it be certain that some Liturgy or other is most necessary in publick addresses , that so we may imitate the perpetual practice of all setled Churches since Christianity , or ever since Moses Law or the Jewish Church came to have a setled foot , and any rest in the land of Canaan . [ 2. ] That we may follow the example , and obey the precept of our blessed Saviour , who appointed a set form of devotion ( and certainly they that profess enmity against all Liturgy can in no sense obey the precept given by him who gave command , When ye pray , say , Our Father . [ 3. ] That all that come may know the condition of publick Communion , their Religion , and manner of address to God Almighty . [ 4. ] That the truth of the proposition , the piety of the desires , and the honesty of the petitions , the simplicity of our purposes , and the justice of our designs may be secured before-hand , because Whatsoever is not of faith is sin ( and it is impossible that we should pray to God in the extempore prayers of the Priest , by any faith but unreasonable , unwarranted , insecure and implicit . ) [ 5. ] That there may be union of hearts , and spirits , and tongues . [ 6. ] That there may be a publick symbol of Communion in our prayers , which are the best instruments of endearing us to God , and to one another ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Private prayer not assisted with the concord and unity of a publick spirit is weaker and less effectual , saith S. Basil. [ 7. ] That the Ministers less learned may have provisions of devotions made for them . [ 8. ] That the more learned may have no occasion of ostentation ministred to them , lest their best actions , their prayers , be turned into sin . [ 9. ] That extravagant levities , and secret impieties be prevented . [ 10. ] That the offices Ecclesiastical may the better secure the articles of Religion . [ 11. ] That they may edify the people by being repositories of holy and necessary truths ready form'd out of their needs , and described in their Books of daily use ; for that was one of the advices of the Apostle , teaching and admonishing one another in Psalms , and hymns , and spiritual songs . [ 12. ] That men by the intervening of authority may be engaged to certain devotions . [ 13. ] That not onely the duty , but the very form of its ministration may be honoured by the countenance of authority , and not be exposed to contempt by reason of the insufficiency of its external warrant . [ 14. ] That the assignation of such offices , & appropriating them to the ministery of certain persons may be a cancel to secure the inclosures of the Clerical orders from the usurpings and invasions of pretending and unhallowed spirits , [ 15. ] That indetermination of the office may not introduce indifferency , nor indifferency lead in a freer liberty , or liberty degenerate into licentiousness , or licentiousness into folly , and vanity ; and these come sometime attended with secular designs , lest these be cursed with the immission of a peevish spirit upon our Priests , and that spirit be a teacher of lies , and these lies become the basis of impious theoremes , which are certainly attended with ungodly lives ; and then either Atheism or Antichristianism may come , according as shall happen in the conjunction of time and other circumstances ; for this would be a sad climax , a ladder upon which are no Angels ascending or descending , because the degrees lead to darkness and misery . 5. But that which is of special concernment is this , that the Liturgy of the Church of England hath advantages so many and so considerable as not onely to raise it self above the devotions of other Churches , but to endear the affections of good people to be in love with Liturgy in general . 6. For to the Churches of the Romane Communion we can say that ours is reformed , to the reformed Churches we can say that ours is orderly and decent ; for we were freed from the impositions and lasting errours of a tyrannical spirit , and yet from the extravagancies of a popular spirit too : our reformation was done without tumult , and yet we saw it necessary to reform ; we were zealous to cast away the old errours , but our zeal was balanced with consideration and the results of authority : Not like women or children when they are affrighted with fire in their clothes ; we shak'd off the cole indeed , but not our garments lest we should have exposed our Churches to that nakedness which the excellent men of our sister Churches complained to be among themselves . 7. And indeed it is no small advantage to our Liturgy , that it was the off-spring of all that authority which was to prescribe in matters of Religion . The king and the Priest , which are the Antistites Religionis , and the preservers of both the Tables joyn'd in this work , and the people as it was represented in Parliament were advised withal , in authorizing the form after much deliberation ; for the Rule , Quod spectat ad omnes ab omnibus tractari debet , was here observed with strictness , and then as it had the advantages of discourse , so also of authorities , its reason from one and its sanction from the other , that it might be both reasonable and sacred and free , not onely from the indiscretions , but ( which is very considerable ) from the scandal of popularity . 8. And in this I cannot but observe the great wisdome and mercy of God in directing the contrivers of the Liturgy with the spirit of zeal and prudence , to allay the furies and heats of the first affrightment . For when men are in danger of burning , so they leap from the flames , they consider not whither but whence : and the first reflections of a crooked tree are not to straightness , but to a contrary incurvation , yet it pleased the Spirit of God so to temper and direct their spirits , that in the first Liturgy of King Edward they did rather retain something that needed further consideration , then reject any thing that was certainly pious and holy ; and in the second Liturgy , that they might also throughly reform , they did rather cast out something that might with good profit have remained , then not satisfy the world of their zeal to reform , of their charity in declining every thing that was offensive , and the clearness of their light in discerning every semblance of errour or suspicion in the Romane Church . 9. The truth is , although they fram'd the Liturgy with the greatest consideration that could be , by all the united wisdome of this Church and State , yet as if Prophetically to avoid their being charg'd in after ages with a crepusculum of Religion , a dark , twilight , imperfect Reformation , they joyn'd to their own starre all the shining tapers of the other reformed Churches , calling for the advice of the most eminently learned and zealous Reformers in other Kingdomes , that the light of all together might shew them a clear path to walk in . And this their care produced some change ; for upon the consultation the first form of King Edwards Service-book was approved with the exception of a very few clauses , which upon that occasion were review'd and expung'd , till it came to that second form and modest beauty it was in the Edition of M D L II , and which Gilbertus a German approved of as a transcript of the ancient and primitive forms . 10. It was necessary for them to stay somewhere . Christendome was not onely reformed , but divided too , and every division would to all ages have called for some alteration , or else have disliked it publickly ; and since all that cast off the Romane yoke , thought they had title enough to be called Reformed , it was hard to have pleased all the private interests and peevishness of men that called themselves friends , and therefore that onely in which the Church of Rome had prevaricated against the word of God , or innovated against Apostolical tradition , all that was par'd away . But at last she fix'd , and strove no further to please the people , who never could be satisfied . 11. The Painter that exposed his work to the censure of the common passengers , resolving to mend it as long as any man could finde fault , at last had brought the eyes to the ears and the ears to the neck , and for his excuse subscrib'd , Hanc populus fecit . But his [ Hanc ego ] that which he made by the rules of art , and the advice of men skill'd in the same mystery was the better peece . The Church of England should have par'd away all the Canon of the Communion , if she had mended her peece at the prescription of the Zuinglians ; and all her office of Baptism , if she had mended by the rules of the Anabaptists , and kept up Altars still by the example of the Lutherans , and not have retain'd decency by the good will of the Calvinists ; and now another new light is sprung up , she should have no Liturgy at all , but the worship of God be left to the managing of chance , and indeliberation , and a petulant fancy . 12. It began early to discover its inconvenience ; for when certain zealous persons fled to Frankford to avoid the funeral piles kindled by the Romane Bishops in Queen Maries time , as if they had not enemies enough abroad they fell foul with one another , and the quarrel was about the Common Prayer Book , and some of them made their appeal to the judgement of M r Calvin , whom they prepossessed with strange representments , and troubled phantasms concerning it , and yet the worst he said upon the provocation of those prejudices was that even its vanities were tolerable . Tolerabiles ineptias was the unhandsome Epithete he gave to some things which he was forc'd to dislike by his over-earnest complying with the Brethren of Frankford . 13. Well! upon this the wisdome of this Church & State saw it necessary to fixe where with advice she had begun , and with counsel she had once mended . And to have altered in things inconsiderable upon a new design or sullen mislike , had been extreme levity , and apt to have made the men contemptible , their authority slighted , and the thing ridiculous , especially before adversaries , that watch'd all opportunity and appearances to have disgraced the Reformation . Here therefore it became a Law , was established by an Act of Parliament , was made solemne by an appendant penalty , against all that on either hand did prevaricate a sanction of so long and so prudent consideration . 14. But the Common Prayer-book had the fate of S. Paul , for when it had scap'd the storms of the Romane Sea , yet a viper sprung out of Queen Maries fires , which at Frankford first leap'd upon the hand of the Church , but since that time it hath gnawn the bowels of its own Mother , and given it self life by the death of its Parent and Nurse . 15. For as for the Adversaries from the Romane party , they were so convinc'd by the piety and innocence of the Common Prayer-Book , that they could accuse it of no deformity , but of imperfection , of a want of some things which they judged convenient , because the error had a wrinckle on it and the face of antiquity . And therefore for ten or eleven years they came to our Churches , joyn'd in our devotions , and communicated without scruple , till a temporal interest of the Church of Rome rent the Schism wider , and made it gape like the jaws of the grave . And let me say , it addes no small degree to my confidence and opinion of the English Common Prayer-Book , that amongst the numerous Armies sent from the Romane Seminaries , ( who were curious enough to enquire , able enough to finde out , and wanted no anger to have made them charge home any errour in our Liturgy , if the matter had not been unblameable , and the composition excellent ) there was never any impiety or heresy charg'd upon the Liturgy of the Church ; ( for I reckon not the calumnies of Harding , for they were onely in general , calling it [ Darkness , &c. ] from which aspersion it was worthily vindicated by M. Deering . ) The truth of it is , the Compilers took that course which was sufficient to have secur'd it against the malice of a Spanish Inquisitor , or the scrutiny of a more inquisitive Presbytery , for they put nothing of controversy into their prayers , nothing that was then matter of question ; onely because they could not prophecy , they put in some things which since then have been called to question , by persons whose interest was highly concerned to finde fault with something . But that also hath been the fate of the Penmen of holy Scripture , some of which could prophecy , and yet could not prevent this . But I doe not remember that any man was ever put to it to justify the Common Prayer against any positive , publick , and professed charge by a Romane Adversary : Nay , it is transmitted to us by the testimony of persons greater then all exceptions , that Paulus 4 t●s in his private entercourses and Letters to Queen Elizabeth did offer to confirm the English Common Prayer Book , if she would acknowledge his Primacy and authority , and the Reformation derivative from him . And this lenity was pursued by his Successor Pius 4 tus , with an [ omnia de nobis tibi polliceare ] he assured her she should have any thing from him , not onely things pertaining to her soul , but what might conduce to the establishment and confirmation of her Royal Dignity ; amongst which , that the Liturgy newly established by her authority should not be rescinded by the Popes power , was not the least considerable . 16. And possibly this hath cast a cloud upon it in the eyes of such persons who never will keep charity or so much as civility but with those with whom they have made a league offensive and defensive against all the world . This hath made it to be suspected of too much complianc● with that Church , and her Offices of devotion , and that it is a very Cento composed out of the Mass Book , Pontifical , Breviaries , Manuals , and Portuises of the Romane Church . 17. I cannot say but many of our Prayers are also in the Romane Offices . But so they are also in the Scripture , so also is the Lords Prayer , and if they were not , yet the allegation is very inartificial , and the charge peevish and unreasonable , unless there were nothing good in the Romane Books , or that it were unlawful to pray a good prayer which they had once stain'd with red letters . The Objection hath not sense enough to procure an answer upon its own stock , but by reflection from a direct truth , which uses to be like light manifesting it self and discovering darkness . 18. It was first perfected in King Edward the sixths time , but it was by and by impugned through the obstinate & dissembling malice of many : They are the words of M. Fox in his Book of Martyrs . Then it was reviewed and published with so much approbation , that it was accounted the work of God ; but yet not long after there were some persons qui divisionis occasionem arripiebant ( saith Alesius ) vocabula & penè syllabas expendendo , they tried it by points and syllables , and weighed every word , and sought occasions to quarrel , which being observed by Archbishop Cranmer , he caused it to be translated into Latine and sent it to Bucer , requiring his judgement of it , who returned this answer , That although there are in it some things quae rapi possunt ab inquietis ad materiam contentionis , which by peevish men may be cavill'd at , yet there was nothing in it but what was taken out of the Scriptures , or agreeable to it , if rightly understood ; that is , if handled and read by wise and good men . The zeal which Archbishop Grindal , Bishop Ridly , D r Taylor , and other the holy Martyrs and Confessors in Queen Maries time expressed for this excellent Liturgy before and at the time of their death , defending it by their disputations , adorning it by their practice , and sealing it with their blouds , are arguments which ought to recommend it to all the sons of the Church of England for ever , infinitely to be valued beyond all the little whispers and murmurs of argument pretended against it : and when it came out of the flame , and was purified in the Martyrs fires , it became a vessell of honour , and used in the house of God in all the days of that long peace which was the effect of Gods blessing , and the reward ( as we humbly hope ) of an holy Religion , and when it was laid aside in the days of Queen Mary , it was [ to the great decay of the due honour of God , and discomfort to the Professors of the truth of Christs Religion ] they are the words of Queen Elizabeth , and her grave and wise Parliament . 19. Archbishop Cranmer in his purgation , A. D. 1553. made an offer if the Queen would give him leave , to prove All that is contained in the Common Prayer Book , to be conformable to that order which our blessed Saviour Christ did both observe and command to be observed . And a little after he offers to joyn issue upon this point , That the Order of the Church of England , set out by authority of the innocent and godly Prince Edward the sixth , in his high Court of Parliament , is the same that was used in the Church fifteen hundred years past . 20. And I shall go near to make his words good . For , very much of our Liturgy is the very words of Scriptures . The Psalms and Lessons , and all the Hymnes save one , are nothing else but Scripture , and owe nothing to the Romane Breviaries for their production or authority . So that the matter of them is out of question holy and true ; As for the form , none ever misliked it but they that will admit no form , for all admit this that admit any . But that these should be parts of Liturgy needs not to be a question , when we remember that Hezekiah and the Princes made it a Law to their Church to sing praises to the Lord with the words of David , and of Asaph the Seer , and that Christ himself did so and his Apostles after the manner of the Jews in the Feast of Passeover , sung their Hymnes and portions of the great Allelujah in the words of David and Asaph the Seer too , and that there was a song in heaven made up of the words of Moses and David , and Jeremy the Seer , and that the Apostles and the Church of God always chose to doe so , according to the commandment of the Apostle , that we sing Psalms and Hymnes to God. I know not where we can have better then the Psalms of David and Asaph , and these were ready at hand for the use of the Church , insomuch that in the Christian Synaxes , particularly in the Churches of Corinth S. Paul observed that every man had a Psalm , it was then the common devotion , and Liturgy of all the faithful , and so for ever ; and the Fathers of the fourth Councel of Toledo justify the practice of the Church in recitation of the Psalms and Hymnes by the example of Christ and his Apostles , who after Supper sung a Psalm : and the Church did also make hymns of her own , in the honour of Christ & sung them : Such as was the [ Te Deum ] made by S. Ambrose and S. Augustine , and they stood her in great stead , not onely as acts of direct worship to Christ , but as Conservators of the articles of Christs Divinity , of which the Fathers made use against the heretick Artemon , as appears in Eusebius lib. 5. cap. 28. Eccles. Hist. 21. That reading the Scripture was part of the Liturgy of the Apostolical ages , we finde it in the tenth Canon of the Apostles , in Albinus Flaccus , Rabanus Maurus and in the Liturgy attributed to S. James . Deinde leguntur fusissimè oracula sacra veteris Testamenti & Prophetarum , & Filii Dei Incarnatio demonstratur , Passio , Resurrectio ex mortuis , ascensus in Coelum , secundus item adventus ejus cum gloria . Atque id fit singulis diebus , &c. 22. So that since thus farre the matter of our devotions is warranted by Gods Spirit , and the form by the precedents of Scripture too , and the ages Apostolical , above half of the English Liturgy is as Divine as Scripture it self , and the choice of it for practice is no less then Apostolical . 23. Of the same consideration is the Lords Prayer , commanded by our blessed Saviour in two Evangelists ; the Introit is the Psal. 95. and the Responsories of Morning and Evening Prayer , ejaculations taken from the words of David and Hezekiah ; the Decalogue recited in the Communion is the ten words of Moses , and without peradventure was not taken into the Office in imitation of the Romane ; for although it was done upon great reason , and considering the great ignorance of the people they were to inform , yet I think it was never in any Church Office before , but in Manuals and Catechisms onely : yet they are made Liturgick by the suffrages at the end of every Commandement , and need no other warrant from antiquity but the 20. Chapter of Exodus . There are not many parts beside , and they which are , derive themselves from an elder house then the Romane Offices ; The Gloria Patri was composed by the Nicene Councel , the latter Versicle by S. Jerome , though some eminently learned ( and in particular ) Baronius is of an opinion that it was much more ancient . It was at first a confession of faith , and used by a newly baptized Convert and the standers by , and then it came to be a Hymne , and very early annexed to the Antiphones , and afterwards to the Psalms and Hymnes , all except that of S. Ambrose beginning with [ Te Deum ] because that of it self is a great Doxology . It is seven times used in the Greek Office of Baptism , and in the recitation of it the Priest and people stood all up and turned to the East , and this custome ever continued in the Church , and is still retained in the Church of England in conformity to the ancient and Primitive custome , save onely that in the Let any we kneel , which is a more humble posture but not so ancient , the Letanies having usually been said walking , not kneeling or standing . But in this the variety is an ornament to the Churches garment . S. Gregory added this Doxology to the Responsory at the beginning of prayer , after , O Lord make hast to help us ; That was the last , and yet above a thousand years old , and much elder then the body of Popery . And as for the latter part of the Doxology , I am clearly of opinion , that though it might by S. Hierome be brought into the Latine Church , yet it was in the Greek Church before him , witness that most ancient Hymne or Doxology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . However , as to the matter of the Doxology , it is no other then the Confession of the three most blessed persons of the Trinity which Christ commanded , and which with greatest solemnity we declare in Baptism ; and certainly we can no ways better , or more solemnly and ritually give glory to the Holy Trinity , then by being baptized into the profession and service of it . The Trisagion was taught to the Greek Church by Angels ; but certain it is , it sprang not from a Romane fountain ; and that the Canon of our Communion is the same with the old Canon of the Church many hundred years before Popery had invaded the simplicity of Christian Religion , is evident , if we compare the particulars recited by S. a Basil , b Innocentius , his Epistle to John Archbishop of Lyons , c Honorius the Priest , d Alcuinus , and e Walafridus Strabo , and if we will , we may adde the Liturgy said to be S. James's , and the Constitution of S. f Clement , ( for whoever was the author of these , certainly they were ancient ) Radulphus Tongrensis and the later Ritualists , Cassander , Pamelius , Hittorpius , Jacobus Goar and the rest . 24. And that we may be yet more particular , the very Prayer for Christs Catholick Church , in the Office of Communion , beside that it is nothing but a plain execution of an Apostolical precept , set down in the Preface of the Prayer , it was also used in all times , and in all Liturgies of the ancient Church . And we finde this attested by S. g Cyril of Jerusalem , Deinde postquam confectum est illud spirituale sacrificium ... obsecramus Deum pro communi Ecclesiarum pace , pro tranquillitate mundi , pro Regibus , &c. To the same purpose also there is a testimony in S. Chrysostome , which because it serves not onely here , but also to other uses , it will not be amiss here to note it : Quid autem sibi vult [ primum omnium ? ] In obsequio scil . quotidiano , perpetu●que divinae religionis ritu . Atque id noverunt fideles quomodo diebus singulis mane & vespere orationes fundantur ad Dominum , quomodo pro omni mundo & Regibus , & omnibus qui in sublimitate positi sunt , obsecrationes in Ecclesia fiant . Sed forte quis dixerit , pro omnibus , quod ait , tantum fideles intelligi voluisse . At id verum non esse quae sequuntur , ostendunt . Denique ait , pro Regibus , neque enim tunc Reges Deum colebant . It is evident by this , that the custome of the Church was not onely in the celebration of the holy Communion , but in all her other Offices to say this Prayer , not onely for Christs Catholick Church , but for all the world . 25. And that the charity of the Church might not be misconstrued , he produces his warrant . S. Paul not onely expresly commands us to pray for all men , but addes by way of instance , for Kings , who then were unchristian , and heathen in all the world . But this form of Prayer is almost word for word in S. Ambrose . Haec regula Ecclesiastica est tradita à Magistro gentium quâ utuntur Sacerdotes nostri , ut pro omnibus supplicent ... deprecantes pro Regibus ... orantes pro iis quibus sublimis potestas credita est , ut in justitia & veritate gubernent ... postulantes pro iis qui in necessitate varia sunt , ut eruti & liberati Deum collaudent incolumitatis Authorem . So farre goes our form of Prayer . But S. Ambrose addes , Referentes quoque gratiarum actiones . ... And so it was with us in the first Service-books of King Edward , and the Preface to the Prayer engages us to a thanksgiving ; but I know not how it was stoln out , the Preface still remaining , to chide their unwariness that took down that part of the building , and yet left the gate standing . But if the Reader please to be satisfied concerning this Prayer , which indeed is the longest in our Service-book , and of greatest consideration , he may see it taken up from the universal custome of the Church , and almost in all the words of the old Liturgies , if he will observe the Liturgies themselves of S. Basil , S. Chrysostome , and the concurrent testimonies of a Tertullian , b S. Austin , c Celestine , d Gennadius , e Prosper , and f Theophylact . 26. I shall not need to make any excuses for the Churches reading those portions of Scripture which we call Epistles and Gospels before the Communion . They are Scriptures of the choicest , and most profitable transaction . And let me observe this thing , That they are not onely declarations of all the mysteries of our redemption , and rules of good life , but this choice is of the greatest compliance with the necessities of the Christian Church that can be imagined . For if we deny to the people a liberty of reading Scriptures , may they not complain as Isaac did against the inhabitants of the land , that the Philistines had spoiled his well , and the fountains of living water ; If a free use to all of them , and of all Scriptures were permitted , should not the Church her self have more cause to complain of the infinite licentiousness and loosness of interpretations , and of the commencement of ten thousand errours , which would certainly be consequent to such permission ? Reason and Religion will chide us in the first , reason and experience in the latter . And can the wit of man conceive a better temper and expedient , then that such Scriptures onely or principally should be laid before them all in daily Offices , which contain in them all the mysteries of our redemption , and all the rules of good life ? which two things are done by the Gospels , and Epistles respectively : the first being a Record of the life and death of our blessed Saviour ; the latter , instructions for the edification of the Church , in pious and Christian conversation ; and all this was done with so much choice , that as obscure places are avoided by design , as much as could be , so the very assignation of them to certain festivals , the appropriation of them to solemn and particular days does entertain the understandings of the people with notions proper to the mystery , and distinct from impertinent and vexatious questions . And were this design made something more minute , and applicable to the various necessities of times , and such choice Scriptures permitted indifferently , which might be matter of necessity and great edification , the people of the Church would have no reason to complain that the fountains of our Saviour were stopp'd from them , nor the Rulers of the Church , that the mysteriousness of Scripture were abused by the petulancy of the people to consequents harsh , impious , and unreasonable in despight of government , in exauctoration of the power of superiours , or for the commencement of schisms and heresies . The Church with great wisdome hath first held this torch out , and though for great reasons intervening and hindering , it cannot be reduced to practice , yet the Church hath shewn her desire to avoid the evil that is on both hands , and she hath shewn the way also , if it could have been insisted in . But however , this choice of the more remarkable portions of Scripture is so reasonable and proportionable to the nature of the thing , that because the Gospels and Epistles bear their several shares of the design , ( the Gospel representing the foundation , and prime necessities of Christianity , and the mysterious parts of our Redemption , the summe , the faith , and the hopes of Christianity ) therefore it is attested by a ceremony of standing up , it being a part of the confession of faith : but the Epistles containing superstructures upon that foundation , are read with religious care , but not made formal or solemn by any other circumstance . The matter contains in it sufficient of reason and of proportion , but nothing of necessity , except it be by accident , and as authority does intervene by way of sanction . 27. But that this reading of Epistles and Gospels before the Communion was one of the earliest customes of the Church , I finde it affirmed by Rabanus Maurus . Sed enim initio mos iste cantandi non erat , qui nunc in Ecclesia ante sacrificium celebratur : Sed tamen epistolae Pauli recitabantur & sanctum Euangelium . The custome of reading S. Pauls Epistles , and the holy Gospel before the Sacrament was from the beginning . Some other portions of Scripture were read upon emergent occasions instead of the Epistle , which still retain the name of Epistle , but it is so seldome , that it happens upon two Sundays onely in the year , upon Trinity Sunday , and the 25. Sunday after ; upon Saints days it happens oftner , because the story requires a particular rememoration , and therefore is very often taken out of the Acts of the Apostles , but being in substitution onely of the ordinary portion of the Epistle of S. Paul , or other the Apostles , it keeps the name of the first design , though the change be upon good reason , and much propriety . 28. There remains now nothing but the Let any and Collects to be accounted for : for the matter of which I shall need to say nothing , because the Objections whatsoever have been against them are extremely low , and rather like the intemperate talk of an angry child , then pressures of reason or probability , excepting where they are charg'd with their vertues , for their charity in praying for all men , for their humility in acknowledging such a worthlesness in our selves , as not to dare to ask our petitions upon our own confidences . These things fall like water against a rock , or like the accusations against our blessed Saviour , the unreasonableness of them splits themselves . 29. But for the form I think themselves will make answer , when they consider that they are nothing but a pursuit of that Apostolical precept , which next to the Lords Prayer was the first Scripture pattern whence the Church fram'd her Liturgies , First of all , let there be made intercessions and prayers and supplications , and giving of thanks for all men . In which words if there be not an impertinent repetition of divers words to the same sense , then needs must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be as much distinct from each other in their form , as they are all from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 30. S. Augustine expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayers made in and about the blessed Eucharist . Ideo in hujus sanctificatione & distributionis praeparatione existimo Apostolum jussisse propriè fieri . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , orationes . Interpellationes autem vel postulationes siunt cùm populus benedicitur . 31. But S. Augustine if he were not deceived in his Criticism , says that beside the general name of Prayer , which is signified by all those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture signifies votum or desire , such surely as we express by sudden and short emissions , and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a prayer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , but an expression of short and ejaculatory desires , and may be better applied to such forms of prayer as are our Collects , rather then the longer and more solemn parts of the Canon of Communion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signify an address to God , yet it may with propriety enough be applied to our interlocutory prayers where the people bear a share ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies congressum or colloquium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrat . make no frequent societies or confederations with them . However , although Grammarians may differ in assigning these several words to their proper , minute , and incommunicable signification , yet it is most clear , that they mean not prayers distinct , and made several by the variety of matter , but several addresses differing onely in modo orandi , and therefore by these are intended the several forms of prayer and supplication : and the Church hath at all times used prayers of all variety , long and short , ejaculatory , determined and solemn . And the Church of England understood it in this variety , calling the short jaculatory prayers and responsories by the names of Letanies , or suffrages , which I should render in the phrase of S. Austin to be postulationes , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the longer Collects he calls prayers , which is the true rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( I suppose ) and therefore twice in the Letany , after the short responsories , the Priest says [ Let us pray ] by that minding the people of the Apostles precept , that prayer as well as supplications be made . * For the Letanies it is certain , the form is of great antiquity ; Mamercus Bishop of Vienna made solemn Letanies 400. years after Christ , and he and all his Diocess repeated them together : And therefore I know not what matter of doubt there can be reasonable in the form , since besides that we have the wisdome of so many ages , and holy and prudent persons to confirm them , the form is made with design to represent all the needs of the Catholick Church , and to make the prayer it self fitted for an active and an intense devotion ; and that it cooperates rarely well to these ends , is so true , that of the first every man is judge , of the second , every man may be judge that will without prejudice , and with pious predispositions use the form ; for if they help my devotion infinitely , they may doe as much to another , if he be disposed as I am ; and he that says they doe no advantage or singular relish to my spirit , may as well tell me the meat I eat does not please me because he loves it not ; but the exceptions which are against it are so phantastick , and by chance , that unless it be against a single adversary , and by personal engagement , they cannot be noted in the series of a positive discourse . Sometimes they are too long , and sometimes they are too short , and yet the objectors will make longer and shorter when they please ; and because no law of God hath prescribed to us in such circumstances , if the Church leaves the same liberty to their private devotions , it is not reasonable they should prescribe to her in publick , and in such minutes , in which the ordinary prudence of one wise man is abundantly sufficient to give him Laws and directions , and in matters of greater difficulty . 32. Of the same consideration is the form of our Church Collects , which are made pleasant by their variety of matter , are made energetical and potent by that great endearment of [ per Jesum Christum Dominum nostrum ] are cleared from a neighbourhood of tediousness by their so quick intercision and breakings off , and have for their precedent the forms of Prayer used by the religious of Palestine mentioned by Cassian , Et hae fuerunt Monachorum jaculatoriae orationes , ut frequentiùs Dominum deprecantes jugiter eidem cohaerere possimus , & ut insidiantis . Diaboli jacula quae infligere nobis tum praecipuè insistit cùm oramus , succinctâ vitemus brevitate . In all these forms of prayer there is no difference but what is circumstantial , and therefore although these circumstances be of great efficacy for the procuring of accidental advantages to our spirits which are often swayed , moved and determined by a manner as much as by an essence , yet there is in it nothing of duty and obligation , and therefore it is the most unreasonable thing in the world to make any of these things to be a question of Religion . 33. I shall therefore press these things no further , but note that since all Liturgy is and ever was either prose or verse , or both , and the Liturgy of the Church of England as well as most others , is of the last sort , I consider that whatsoever is in her devotions besides the Lessons , Epistles and Gospels ( the body of which is no other thing , then was the famous Lectionarium of S. Jerome ) is a compliance with these two dictates of the Apostle for Liturgy : the which , one for verse , the other for prose , in 1 Psalms and 2 Hymns and 3 Spiritual songs [ for verse : ] for prose , 4 deprecations , and 5 prayers , and 6 intercessions , and 7 giving of thanks , will warrant and commend , as so many parts of duty , all the portions of the English Liturgy . 34. If it were worth the pains , it were very easy to enumerate the Authors , and especially the occasions and time when the most minute passages , such I mean as are known by distinct appellatives , came into the Church , that so it may appear , our Liturgy is as ancient and primitive in every part , as it is pious and unblameable , and long before the Church got such a beam in one of her eyes , which was endevoured to be cast out at the reformation . But it will not be amiss to observe that very many of them were inserted as Antidotes , and deleteries to the worst of heresies , as I have discours'd already , & such was that clause [ through Jesus Christ our Lord , who liveth and reigneth with thee in the unity of the holy Spirit ever one God ] and some other phrases parallel were put in , in defiance of the Macedonians , and all the species of the Antitrinitarians , and used by S. Ambrose in Millain , S. Austin in Africa , and Idacius Clarus in Spain ; and in imitation of so pious precedents , the Church of England hath inserted divers clauses into her Offices . 35. There was a great instance in the administration of the blessed Sacrament . For upon the change of certain clauses in the Liturgy upon the instance of Martin Bucer , instead of [ the bloud of our Lord Jesus Christ which was given for you preserve your body and soul unto everlasting life ] was substituted this [ take and eat this in remembrance , &c. ] and it was done lest the people accustomed to the opinion of Transubstantiation and the appendant practices , should retain the same doctrine upon intimation of the first clause . But in the beginning of Queen Elizabeths reign , when certain persons of the Zuinglian opinion would have abused the Church with Sacramentary doctrine , and pretended the Church of England had declared for it in the second clause of 1552 ; the wisdome of the Church thought it expedient to joyn both the clauses ; the first lest the Church should be suspected to be of the Sacramentary opi●ion , the latter lest she should be mistaken as a Patroness of Transubstantiation . And both these with so much temper and sweetness , that by her care she rather prevented all mistakes , then by any positive declaration in her prayers , engaged her self upon either side ; that she might pray to God without strife and contention with her brethren . For the Church of England had never known how to follow the names of men , but to call Christ onely her Lord and Master . 36. But from the inserting of these and the like clauses which hath been done in all ages , according to several opportunities and necessities , I shall observe this advantage which is in many , but is also very signally in the English Liturgy , we are thereby enabled and advantaged in the meditation of those mysteries , de quibus festivatur in sacris ( as the Casuists love to speak ) which upon solemn days we are bound to meditate and make to be the matter and occasion of our address to God ; for the offices are so ordered that the most indifferent and careless cannot but be reminded of the mystery in every Anniversary , which if they be summ'd up will make an excellent Creed , ( and then let any man consider what a rare advantage it will be to the belief of such propositions when the very design of the Holy-day teaches the hard handed Artizan the name and meaning of an article ) and yet the most forward and religious cannot be abused with any semblances of superstition . The life and death of the Saints which is very precious in the eyes of God , is so remembred by his humble and afflicted handmaid the Church of England , that by giving him thanks and praise , God may be honoured , the Church instructed by the proposition of their example , and we give testimony of the honour and love we owe and pay unto Religion by the pious veneration and esteem of those holy and beatified persons . 37. Certain it is , that there is no part of Religion , as it is a distinct vertue , and is to be exercised by interiour acts and forms of worship , but is in the offices of the Church of England . For if the soul desires to be humbled she hath provided forms of Confession to God before his Church ; if she will rejoyce and give God thanks for particular blessings , there are forms of thanksgiving described and added by the Kings authority upon the Conference at Hampton-Court , which are all the publick , solemne , and foreseen occasions for which by Law and order provision could be made : if she will commend to God the publick and private necessities of the Church , and single persons , the whole body of Collects and devotions supplies that abundantly : if her devotion be high and pregnant , and prepared to fervency and importunity of congress with God , the Letanies are an admirable pattern of devotion , full of circumstances proportionable for a quick and an earnest spirit ; when the revolution of the Anniversary calls on us to perform our duty of special meditation , and thankfulness to God for the glorious benefits of Christs Incarnation , Nativity , Passion , Resurrection , and Ascension ( blessings which doe as well deserve a day of thanksgiving as any other temporal advantage , though it be the pleasure of a victory ) then we have the offices of Christmass , the Annunciation , Easter and Ascension : if we delight to remember those holy persons , whose bodies rest in the bed of peace , and whose souls are deposited in the hands of Christ , till the day of restitution of all things , we may by the Collects and days of Anniversary festivity not onely remember , but also imitate them too in our lives , if we will make that use of the proportions of Scripture allotted for the festival which the Church intends ; to which if we adde the advantages of the whole Psalter which is an intire body of devotion by it self , and hath in it forms to exercise all graces by way of internal act and spiritual intention , there is not any ghostly advantage which the most religious can either need or fancy , but the English Liturgy in its entire constitution will furnish us withall . And certainly it was a very great wisdome , and a very prudent and religious Constitution so to order that part of the Liturgy , which the ancient called the Lectionarium , that the Psalter should be read over twelve times in the year , the old Testament once , and the new Testament thrice , beside the Epistles and Gospels , which renew with a more frequent repetition such choice places as represent the intire body of faith and good life . There is a defalcation of some few Chapters from the intire body in the order , but that also was part of the wisdome of the Church not to expose to publick ears and common judgements , some of the secret rites of Moses Law , or the more mysterious prophecies of the new Testament , whose sense and meaning the event will declare , if we by mistaken and anticipated interpretations doe not obstruct our own capacities , and hinder us from beleeving the true events , because they answer not those expectations with which our own mistakes have prepared our understandings : as it hapned to the Jews in the case of Antiochus , and to the Christians in the person of Antichrist . 38. Well! thus as it was framed in the body of its first Constitution and second alteration , those excellent men whom God chose as instruments of his honour and service in the reformation , to whom also he did shew what great things they were to suffer for his Names sake , approved of it with high testimony , promoted it by their own use and zeal , and at last sealed it with their bloud . 39. That they had a great opinion of the piety and unblameable composure of the Common Prayer-book , appears 1 in the challenge made in its behalf by the Archbishop Cranmer , to defend it against all the world of Enemies ; 2 by the daily using it in time of persecution and imprisonment ( for so did Bishop Ridley , and D r Taylor , who also recommended it to his wife for a legacy : ) 3 by their preaching in behalf of it ( as many did ) 4 by Hulliers hugging it in his flames with a posture of great love and forwardness of entertainment , 5 besides the direct testimony which the most eminent learned amongst the Queen Mary Martyrs have given of it . Amongst which that of the learned Rector of Hadley , D r Rowland Taylor , is most considerable : his words are these in a Letter of his to a friend ; [ But there was after that by the most innocent King Edward ( for whom God be praised everlastingly ) the whole Church Service with great deliberation , and the advice of the best learned men of the Realm , and authorized by the whole Parliament , and received and published gladly by the whole Realm : which Book was never reformed but once , and yet by that one reformation it was so fully perfected according to the rules of our Christian Religion in every behalf , that no Christian conscience could be offended with any thing therein contained . I mean of that Book reformed . ] 40. I desire the words may be considered and confronted against some other words lately published , which charge these holy and learned men but with a half-fac'd light , a darkness in the confines of Egypt , and the suburbs of Goshen . And because there is no such thing proved of these blessed Men , and Martyrs , and that it is easy to say such words of any man that is not fully of our minde , I suppose the advantage and the outweighing authority will lie on our part in behalf of the Common Prayer-book , especially since this man and divers others died with it and for it according as it hapned by the circumstance of their charges and articles , upon which they died ; for so it was in the cases of John Rough , John Philpot , Cutbert Simson , and seven others burnt in Smithfield , upon whom it was charged in their indictments , that they used , allowed , preached for , and maintained respectively the Service-book of King Edward . To which articles they answered affirmatively , and confessed them to be true in every part , and died accordingly . 41. I shall press this argument to issue in the words of S. Ambrose cited to the like purpose by Vincentius Lirinensis . Librum sacerdotalem quis nostrum resignare audeat , signatum à Confessoribus , & multorum jam martyrio consecratum ? Quomodo fidem eorum possumus denegare , quorum victoriam praedicamus ? Who shall dare to violate this Priestly book , which so many Confessors have consigned , and so many Martyrs have hallowed with their bloud ? How shall we call them Martyrs , if we deny their faith , how shall we celebrate their victory , if we dislike their cause ? If we beleeve them to be crown'd , why shall we deny but that they strove lawfully ? So that if they dying in attestation of this Book were Martyrs , why doe we condemne the Book for which they died ? If we will not call them Martyrs , it is clear we have chang'd our Religion since then . And then it would be considered whether we are fallen ? For the Reformers in King Edwards time died for it , in Q. Elizabeths time they avowed it under the protection of an excellent Princess , but in that sad interval of Q. Maries reign it suffered persecution , and if it shall doe so again , it is but an unhandsome compliance for Reformers to be unlike their Brethren , and to be like their Enemies , to doe as doe the Papists , and onely to speak great words against them ; and it will be sad for a zealous Protestant to live in an age that should disavow K. Edwards and Q. Elizabeths Religion and manner of worshipping God , & in an age that shall doe as did Q. Maries Bishops , persecute the Book of Common Prayer , and the Religion contained in it . God help the poor Protestants in such times : But let it doe its worst , if God please to give his grace , the worst that can come is but a Crown , and that was never denied to Martyrs . 42. In the mean time I can but with joy and Eucharist consider with what advantages and blessings the pious Protestant is entertained and blessed , and arm'd against all his needs by the constant and Religious usage of the Common Prayer-book . For besides the direct advantages of the Prayers and devotions , some whereof are already instanc'd , ( and the experience of holy persons will furnish them with more ) there are also forms of solemne benediction and absolution in the Offices , and if they be not highly considerable , there is nothing sacred in the Evangelical Ministery , but all is a vast plain , and the Altars themselves are made of unhallowed turf . 43. Concerning Benediction ( of which there are four more solemne forms in the whole Office , two in the Canon of the Communion , one in Confirmation , one in the Office of Marriage ) I shall give this short account , that without all question the less is blessed of the greater , and it being an issue spiritual , is rather to be verified in spiritual relation , then in natural or political . And therefore if there by any such thing as regeneration by the Ministery of the word , and begetting in Christ , and Fathers and Sons after the common faith ( as the expressions of the Apostle make us to beleeve ) certain it is , the blessings of Religion doe descend most properly from our spiritual Fathers , and with most plentiful emanation . And this hath been the Religion of all the world , to derive very much of their blessings by the Priests particular and signal ministration ; Melchisedech blessed Abraham , Isaac blessed Jacob , and Moses and Aaron blessed the people . So that here is benediction from a Prince , from a Father , from the Aaronical Priest , from Melchisedech , of whose order is the Christian , in whose Law it is a sanction , that in grea● needs especially , the Elders of the Church be sent for , and let them pray over him that is distressed . That is the great remedy for the great necessity . And it was ever much valued in the Church , insomuch that Nectarius would by no means take investiture of his Patriarchal Sea , until he had obtained the benediction of Diodorus the Bishop of Cilicia : Eudoxia the Empress brought her son Theodosius to S. Chrysostome for his blessing , and S. Austin and all his company received it of Innocentius Bishop of Carthage ; It was so solemne in all marriages , that the marrying of persons was called Benediction . So it was in the fourth Councel of Carthage , Sponsus & sponsa cùm benedicendi sunt à Sacerdote , &c. benedicendi , for married . ... And in all Church Offices it was so solemne , that by a Decree of the Councel of Agatho , A. D. 380. it was decreed , ante benedictionem Sacerdotis populus egredi non praesumat . By the way onely , here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for two parts of the English Liturgy . For the benediction in the Office of marriage by the authority of the Councel of Carthage , and for concluding the Office of Communion with the Priests or Bishops benediction by warrant of the Councel of Agatho , which Decrees having been derived into the practice of the universal Church for very many ages , is in no hand to be undervalued , lest we become like Esau , and we miss it when we most need it . For my own particular , I shall still press on to receive the benediction of holy Church , till at last I shall hear a Venite benedicti , and that I be reckoned amongst those blessed souls who come to God by the ministeries of his own appointment , and will not venture upon that neglect , against which the piety and wisdome of all Religions in the world infinitely doe prescribe . 44. Now the advantages of confidence which I have upon the forms of benediction in the Common Prayer-book are therefore considerable , because God himself prescribed a set form of blessing the people , appointing it to be done not in the Priests extempore , but in an established form of words : and because , as the authority of a prescript form is from God , so that this form may be also highly warranted , the solemne blessing at the end of the Communion , is in the very words of S. Paul. 45. For the forms of Absolution in the Liturgy , though I shall not enter into consideration of the Question concerning the quality of the Priests power which is certainly a very great ministery , yet I shall observe the rare temper , and proportion which the Church of England uses in commensurating the forms of Absolution to the degrees of preparation and necessity . At the beginning of the Morning and Evening Prayer after a general Confession usually recited before the devotion is high and pregnant , ( whose parts like fire enkindle one another ) there is a form of Absolution in general , declarative and by way of proposition . In the Office of the Communion , because there are more acts of piety and repentance previous and presupposed , there the Churches form of Absolution is optative and by way of intercession . But in the Visitation of the sick , when it is supposed and enjoyned that the penitent shall disburthen himself of all the clamorous loads upon his conscience , the Church prescribes a medicinal form by way of delegate authority , that the parts of justification may answer to the parts of good life . For as the penitent proceeds so does the Church : pardon and repentance being terms of relation they grow up together till they be compleat ; this the Church with greatest wisdom supposes to be at the end of our life ; ( grace by that time having all its growth that it will have here ) & therefore then also the pardon of sins is of another nature then it ever was before , if being now more actual and compleat , whereas before it was in fieri in the beginnings and smaller increases , and upon more accidents apt to be made imperfect and revocable . So that the Church of England in these manners of dispensing the power of the Keys does cut off all disputings and impertinent wranglings , whether the Priests power were Judicial or declarative ; for possibly it is both , and it is optative too , and something else yet , for it is an emanation from all the parts of his Ministery , and he never absolves , but he preaches or prays or administers a Sacrament ; for this power of remission is a transcendent , passing through all the parts of the Priestly Offices ; For the keys of the Kingdome of heaven are the promises & the threatnings of the Scripture , and the prayers of the Church , and the Word and the Sacraments , and all these are to be dispensed by the Priest , and these keys are committed to his Ministery , and by the operation of them all he opens and shuts heaven gates ministerially ; and therefore S. Paul calls it verbum reconciliationis , and says it is dispensed by Ministers , as by Embassadors or Delegates : and therefore it is an excellent temper of the Church , so to prescribe her forms of Absolution , as to shew them to be results of the whole Priestly Office , of Preaching , of dispensing Sacraments , of spiritual Cure , and authoritative deprecation . And the benefit which pious and well disposed persons receive by these publick Ministeries , as it lies ready formed in our blessed Saviours promise [ erit solutum in coelis ] so men will then truly understand when they are taught to value every instrument of grace or comfort by the exigence of a present need , as in a sadness of spirit , in an unquiet conscience , in the arrest of death . 46. I shall not need to procure advantages to the reputation of the Common Prayer , by considering the imperfections of whatsoever hath been offered in its stead : but yet * ; a 1 form of worship , composed to the dishonour of the Reformation , accusing it of darkness , and intolerable inconvenience 2 a direction without a rule : 3 a rule without restraint : 4 a prescription leaving an indifferency to a possibility of licentiousness : 5 an office without any injunction of external acts of worship , not prescribing so much as kneeling : 6 an office that onely once names reverence , but forbids it in the ordinary instance , and enjoyns it in no particular : 7 an office that leaves the form of ministration of Sacraments so indifferently , that if there be any form of words essential , the Sacrament is in much danger to become invalid , for want of provision of due forms of Ministration : 8 an office that complies with no precedent of Scripture , nor of any ancient Church : 9 that must of necessity either want authority , or it must preferre novelty before antiquity : 10 that accuses all the Primitive Church of indiscretion at the least : 11 that may be abused by the indiscretion , or ignorance , or malice of any man that uses it : 12 into which , heresy or blasphemy may creep without possiblity of prevention : 13 that hath no external forms to entertain the fancy of the more common spirits : 14 nor any allurement to perswade and en●ice its adversaries : 15 nor any means of adunation and uniformity amongst its confidents : 16 an office that still permits children , in many cases of necessity to be unbaptized , making no provision for them in sudden cases : 17 that will not suffer them to be confirmed at all , ( ut utroque Sacramento renascantur , as S. Cyprians phrase is , that they may be advantaged by a double rite : ) 18 that joyns in marriage as Cacus did his oxen , in rude , inform and unhallowed yokes : 19 that will not doe piety to the dead , nor comfort to the living , by solemn and honorary offices of funeral : 20 that hath no forms of blessing the people any more 21 then described forms of blessing God , which are just none at all : 22 an office that never thinks of absolving penitents , or exercising the power of the Keys , after the custome and rites of Priests : 23 a Liturgy that recites no Creed , no Confession of Faith , so not declaring either to Angels or men , according to what Religion they worship God ; but entertaining , though indeed without a symbole , Arrians , Macedonians , Nestorians , Manichees , or any other Sect , for ought there appears to the contrary : 24 that consigns no publick Canon of Communion , but leaves that as casual and phantastick as any of the lesser offices : 25 an office that takes no more care then chance does , for the reading the holy Scriptures : 26 that never commemorates a departed Saint : 27 that hath no Communion with the Church Triumphant , any more then with the other parts of the Militant : 28 that never thanks God for the redemption of the world by the Nativity , and passion , Resurrection , and Ascension of our blessed Saviour Jesus , but condemnes the memorial even of the Scripture Saints , and the memorial of the miraculous blessings of redemption of mankinde by Christ himself , with the same accusation it condemnes the Legends and portentous stories of the most suspected part of the Romane Calendar : 29 an office that out of zeal against Judaism condemnes all distinction of days , unless they themselves distinguish them : that leaves no signature of piety upon the Lords day , and yet the Compilers doe enjoyn it to a Judaical superstition : 30 an office that does by implication undervalue the Lords Prayer , for it never injoyns it , and does but once permit it : 31 an office that is new without authority , and never made up into a sanction by an Act of Parliament : an order or Directory of devotion that hath all these ingredients and capacities ( and such a one there is in the world ) I suppose is no equal match to contest with and be put in balance against the Liturgy of the Church of England , which was with so great deliberation compiled out of Scriptures , the most of it , all the rest agreeing with Scriptures , and drawn from the Liturgies of the ancient Church , and made by men famous in their generations , whose reputation and glory of Martyrdome hath made it immodest for the best of men now to compare themselves with them : and after its composition considered by advices from abroad , and so trimm'd and adorn'd that no excrescency didremain ; the Rubricks of which Book was writ in the bloud of many of the Compilers , which hath had a testimony from Gods blessing in the daily use of it , accompanying it with the peace of an age , established and confirmed by six Acts of Parliament directly and collaterally , and is of so admirable a composure , that the most industrious wits of its Enemies could never finde out an objection of value enough to make a doubt , or scarce a scruple in a wise spirit . But that I shall not need to set a night-piece by so excellent a beauty , to set it off the better , it s own excellencies are Orators prevalent enough , that it shall not need any advantages accidental . 47. And yet this excellent Book hath had the fate to be cut in pieces with a pen-knife , and thrown into the fire , but it is not consumed ; at first it was sown in tears and is now watered with tears , yet never was any holy thing drowned and extinguished with tears . It began with the Martyrdom of the Compilers , and the Church hath been vexed ever since by angry spirits , and she was forced to defend it with much trouble and unquietness : but it is to be hop'd that all these storms are sent but to increase the zeal and confidence of the pious sons of the Church of England . Indeed the greatest danger that ever the Common Prayer-book had , was the indifferency and indevotion of them that used it but as a common blessing ; and they who thought it fit for the meanest of the Clergy to read prayers ; and for themselves onely to preach , though they might innocently intend it , yet did not in that action consult the honour of our Liturgy ; except where charity or necessity did interpose . But when excellent things goe away , and then look back upon us , as our blessed Saviour did upon S. Peter , we are more mov'd then by the nearer embraces of a full and an actual possession . I pray God it may prove so in our case , and that we may not be too willing to be discouraged ; at least that we may not cease to love and to desire what is not publickly permitted to our practice and profession . 48. But because things are otherwise in this affair then we had hop'd , and that in very many Churches in stead of the Common Prayer which they use not , every man uses what he pleases , and all men doe not choose well , and where there are so many choosers there is nothing regular , and the Sacraments themselves are not so solemnly ministred as the sacredness and solemnity of the mysteries do require , and in very many places where the old excellent forms are not permitted , there is scarce any thing at all , but something to shew there was a shipwrack , a plank or a cable , a Chapter or a Psalm ; some who were troubled to see it so , and fain would see it otherwise , did think it might not be amiss that some of the Ancient forms of other Churches , & of the prayers of Scriptu●e should be drawn together , and laid before them that need ; as supposing that these or the like materials would make better fuel for the fires of devotion then the straw and the stubble which some men did suddenly or weakly rake together when ever they were to dress their Sacrifice : Now although these prayers have no authority to give them power , yet they are humbly and charitably intended , and that may get them love , and they have been ( as to the matter of them ) approved by persons of great learning and great piety , and that may sufficiently recommend them to the use of those who have no other , or no better , and they no way doe violence to Authority , and therefore the use of them cannot be insecure ; and they contain in them no matter of question or dispute , and therefore cannot be justly suspected of interest or partiality : and they are ( especially in the chiefest offices ) collected out of the devotions of the Greek Church , with some mixture of the Mozarabick and AEthiopick , and other Liturgies , and perfected out of the fountains of Scripture , and therefore for the material part have great warrant and great authority : and therefore if they be used with submission to Authority , it is hop'd they may doe good ; and if they be not used , no man will be offended . 49. I hope there will be no need of an apology or an excuse for doing an act of charity ; If no man will confess that he needs any of these , they can be let alone , for they are intended onely for them that doe ; but if there be a need , these prayers may help to obtain of God to take that need away , and to supply it in the mean while . But there is nothing else intended in this design but that we may see what excellent forms of prayer were used in the ancient Church , what a rare repository of Devotion the Scripture is , how it was the same spirit of prayer that assisted the Church of England , and other Churches of God , how much better the Curates of souls may help themselves with these or the like offices , then with their own extempore , how their present needs may be supplied , and their devotion enlarged , and a day of Religion intirely spent , and a provision made for some necessities in which our calamities and our experience of late have too well instructed us . For which and for other great reasons all Churches have admitted variety of Offices . In the Greek Church it is notorious , they have three publick Books , and very many added afterwards by their Patriarchs , their Bishops , and their Priests ; some are said often , and others sometimes : and in Spain the Mozarabick office was used until the time of Alfonsus the 6 th , and to this very day in six Parishes in Toledo , and in the Cathedral Church it self in the Chappel of Frier Francis Ximenez ; and at Salamanca upon certain days in the Chappel of Doctor Talabricensis . And after all , these may be admitted into the use and ministery of families , for all the necessities of which here is something provided . 50. He that gathered these things together intends as humbly , as piously , as charitably as he can doe in any action whatsoever ; and if any of his brethren can tell his heart better then himself , I am sure he may say much more of it ; but if any man can think I have in it any purpose less pious , or less severe , or that there is any obliquity , or any thing but what is here expressed , I must answer for it if there be , and he must answer for it if there be not . January hath xxxi . days . The Moon xxx . Sun in Aquar . riseth h. 7. m. 52. sec. 34. In lat . 52. setteth h. 4. m. 7. sec. 26. Jan. 10.   h. 8. m. 3. sec. 56. In lat . 54.   h. 3. m. 56. sec. 4.           Morning prayer . Evening prayer .           1 Lesson . 2 Lesson . 1 Lesson . 2 Less . 19 1 A Calend. Circumcision * * * * 8 2 b 4 Non.   Gen. 1. Matt. 1 Gen. 2. Rom. 1.   3 c 3   3 2 4 2 16 4 d Pr. No.   5 3 6 3 5 5 e Nonae . Edward K. 7 4 8 4   6 f 8 Idus Epiphany * * * * 13 7 g 7   Gen. 9. Matt. 5 Gen. 12 Rom. 5. 2 8 A 6 Lucian . 13 6 14 6   9 b 5   15 7 16 7 10 10 c 4   17 8 18 8   11 d 3   19 9 20 9 18 12 e Pr. Idus   21 10 22 10 7 13 f Idus Hilary Bp. 23 11 24 11   14 g 19 Cal. of February 25 12 26 12 15 15 A 18   27 13 28 13 4 16 b 17   29 14 30 14   17 c 16 Sulpitius Bp. 31 15 32 15 12 18 d 15 Prisca Virg. 33 16 34 16 1 19 e 14 Ulstan Bp. 35 17 37 1 Cor. 1.   20 f 13 Fabian 38 18 39 2 9 21 g 12 Agnes 40 19 41 3   22 A 11 Vincent . Mart. 42 20 43 4 17 23 b 10   44 21 45 5 6 24 c 9 Timothy Bp. 46 22 47 6   25 d 8 Conv. S. Paul. * * * * 14 26 e 7 Polycar . Mart. Gen. 48 Mat. 23 Gen. 49 1 Cor. 7. 3 27 f 6   50 24 Exod. 1 8   28 g 5   Exod. 2 25 3 9 11 29 A 4 Valerius Bp. 4 26 5 10 19 30 b 3 C. R. M. 7 27 8 11 8 31 c Pr. Cal.   9 28 10 12 February hath xxviii . days . The Moon xxix . Sun in Pisc. riseth h. 7. m. o. sec. 28. latit . 52. setteth h. 4. m. 59 sec. 32. Feb. 8.   h. 7. m. 1. sec. 40. latit . 54.   h. 4. m. 58 sec. 20.           Morning prayer . Evening prayer .           1 Lesson . 2 Lesson . 1 Lesson . 2 Less .   1 d Calend. Fast Exo. 11 Mark 1 Exo. 12 1 Cor. 13 16 2 e 4 Non. Purific . Mary . * 2 * 14 5 3 f 3 Blasius Exo. 13 3 Exo. 14 15   4 g Pr. No.   15 4 16 16 13 5 A Nonae Agathe 17 5 18 2 Cor. 1 2 6 b 8 ld .   19 6 20 2   7 c 7   21 7 22 3 10 8 d 6   23 8 24 4   9 e 5 Apollon . Virg 32 9 33 5 18 10 f 4 Scholast . Virg. 34 10 Lev. 18 6 7 11 g 3   Lev. 19 11 20 7   12 A Prid. ld .   26 12 Nu. 11 8 15 13 b Idus   Nu. 12 13 13 9 4 14 c 16 Cal. Valentine 14 14 16 10   15 d 15   17 15 20 11 12 16 e 14   21 16 22 12 1 17 f 13   23 Lu. di . 1 24 13   18 g 12   25 dim . 1 27 Galat. 1 9 19 A 11   30 2 31 2   20 b 10   32 3 35 3 17 21 c 9   36 4 Deut. 1 4 6 22 d 8   Deut. 2 5 3 5   23 e 7 Fast 4 6 5 6 14 24 f 6 S. Matthias * 7 * Ephes. 1 3 25 g 5   6 8 7 2   26 A 4   8 9 9 3 11 27 b 3 Aug. B. Hippo 10 10 11 4   28 c Pr. Cal. Osw. p , & Co. 12 11 15 5 in every Bissextile the Golden Numbers are to be supposed to stand the day after the place they now possess , as 16 upon the 3. day , 5 upon the 4 , 13. upon the 6 , and so in all the rest , because in every Leap-year the changes of the Moon are upon those following days . March hath xxxi . days . The Moon xxx . Sun in Ariet● riseth h. 6. m. 0. sec. 0. sets h. 6. m. 0. sec. 0. throughout the World. March 10.   h. 6. m. 0. sec. 0.             Morning prayer . Evening prayer .           1 Lesson . 2 Lesson . 1 Lesson . 2 Less 19 1 d Calend. David Deu. 16 Luk. 12 Deu. 17 Ephes. 6 8 2 e 6 Non. Cedde 18 13 19 Philip. 1 16 3 f 5   20 14 21 2 5 4 g 4   22 15 24 3   5 A 3   25 16 26 4 13 6 b Pr. No.   27 17 28 Coloss. 1 2 7 c Nonae . Perpetua 29 18 30 2   8 d 8 Id.   31 19 32 3 10 9 e 7   33 20 34 4   10 f 6   Josua 1 21 Josua 2 1 Thess. 1 18 11 g 5   3 22 4 2 7 12 A 4 Gregory . 5 23 6 3   13 b 3   7 24 8 4 15 14 c Prid. Id.   9 John 1 10 5 4 15 d ldus   23 2 24 2 Thess. 1   16 e 17 Cal. Aprilis . Judg. 1 3 Judg. 2 2 12 17 f 16 Patrick Bp. 3 4 4 3 1 18 g 15 Edward 5 5 6 1 Tim. 1   19 A 14 Joseph . sp . Mar 7 6 8 2 , 3 9 20 b 13 Cuthbert 9 7 10 4   21 c 12 Benedict 11 8 12 5 17 22 d 11   13 9 14 6 6 23 e 10   15 10 16 2 Tim. 1   24 f 9 Fast 17 11 18 2 14 25 g 8 Ann●n Mary * 12 * 3 3 26 A 7   Judg. 19 13 Judg. 20 4   27 b 6 Init. R. Caroli 21 14 Ruth 1 Titus 1 11 28 c 5 Dorothy Virg. Ruth 2 15 3 2 , 3   29 d 4   4 16 1 Sam. 1 Philemon . 19 30 e 3   1Sam . 2 17 3 Hebr. 1 8 31 f Pr. Cal. Adelme Bp. 4 18 5 2 April hath xxx . days . The Moon xxix . Sun in Taur . riseth h. 4. m. 50. sec. 32. latit . 52. setteth h. 7. m. 0. sec. 28. April 9.   h. 4. m. 56. sec. 20. latit . 54.   h. 7. m. 1. sec. 40.           Morning prayer . Evening prayer .           1 Lesson . 2 Lesson . 1 Lesson . 2 Less . 16 1 g Calend.   1 Sam. 6 Joh. 19 1 Sa. 7 Hebr. 3. 5 2 A 4 Non.   8 20 9 4   3 b 3 Richard. 10 21 11 5 13 4 c Pr. No. Ambrose . 12 Acts 1 13 6 2 5 d Nonae .   14 2 15 7   6 e 8 Id.   16 3 17 8 10 7 f 7   18 4 19 9   8 g 6   20 5 21 10 18 9 A 5   22 6 23 11 7 10 b 4   24 7 25 12   11 c 3 Guthliac . Con 26 8 27 13 15 12 d Prid. Id.   28 9 29 James 1 4 13 e Idus   30 10 31 2   14 f 18 Cal. May. 2 Sam. 1 11 2 Sa. 2 3 12 15 g 17 Oswal . Archb. 3 12 4 4 1 16 A 16   5 13 6 5   17 b 15   7 14 8 1 pet . 1 9 18 c 14   9 15 10 2   19 d 13 Alphege 11 16 12 3 17 20 e 12   13 17 14 4 6 21 f 11   15 18 16 5   22 g 10   17 19 18 2 Pet. 1 14 23 A 9 S. George . 19 20 20 2 3 24 b 8 Ulfrid . Conf. 21 21 22 3   25 c 7 Mark Evang. * 22 * 1John 1 11 26 d 6   2 Sa. 23 23 2 Sa. 24 2   27 e 5   1 Kin. 1 24 1 Kin. 2 3 19 28 f 4   3 25 4 4 8 29 g 3   5 26 6 5   30 A Pr. Cal.   7 27 8 2 , 3 John May hath xxxi . days . The Moon xxx . Sun in Gem. riseth h. 4. m. 7. sec. 26. latit . 52.   setteth h. 7. m. 52. sec. 34. May 11   h. 3. m. 56. sec. 4. latit . 54.   h. 8. m. 3. sec. 56.           Morning prayer . Evening prayer .           1 Lesson . 2 Lesson . 1 Lesson . 2 Less . 16 1 b Calend. Phil. & Jacob. * * * Jude 5 2 c 6 Non.   1 Kin. 9 Acts 28 1 Ki. 10 Rom. 1   3 d 5 Inv. of Cross. 11 Matt. 1 12 2 13 4 e 4   13 2 14 3 2 5 f 3   15 3 16 4   6 g Pr. No. Joh. Porr . L●● . 17 4 18 5 10 7 A Nonae . Jo. of Beverly 19 5 20 6   8 b 8 Id.   21 6 22 7 18 9 c 7   2 Kin. 1 7 2 Kin. 2 8 7 10 d 6   3 8 4 9   11 e 5   5 9 6 10 15 12 f 4   7 10 8 11 4 13 g 3   9 11 10 12   14 A Prid. ld .   11 12 12 13 12 15 b Idus   13 13 14 14 1 16 c 17 Cal. June . 15 14 16 15   17 d 16   17 15 18 16 9 18 e 15   19 16 20 1 Cor. 1   19 f 14 Dunstan . 21 17 22 2 17 20 g 13   23 18 24 3 6 21 A 12   25 19 Ezra 1 4   22 b 11   Ezra 3. 20 4 5 14 23 c 10   5 21 6 6 3 24 d 9   7 22 9 7   25 e 8 Aldelmus Bp. Neh. 1 23 Neh. 2 8 11 26 f 7 Augustine . 4 24 5 9   27 g 6 Bede Pri●st . 6 25 8 10 19 28 A 5   9 26 10 11 8 29 b 4   13 27 Hest. 1 12 16 30 c 3   Hest. 2 28 3 13 5 31 d Pr. Cal. Petronil . Virg. 4 Mark 1 5 1● June hath xxx . days . The Moon xxix . Sun in Cancer riseth h. 3. m. 44. sec. 36. latit . 52. setteth h. 8. m. 15. sec. 24. June 11.   h. 3. m. 32. sec. 48. latit . 54.   h. 8. m. 27. sec. 12.           Morning prayer . Evening prayer .           1 Lesson . 2 Lesson . 1 Lesson . 2 Less . ● 1 e Calend. Nicom . Ma●t . Hest. 6 Mark 2 Hest. 7 1. Cor. 15 13 2 f 4 Non.   8 3 9 16 2 3 g 3 Erasm. Bish. Job 1 4 Job ●2 2 Cor. 1   4 A Pr. No.   3 5 4 2 10 5 b Nonae . Boniface Bish. 5 6 6 3   6 c 8 Id.   7 7 8 4 18 7 d 7   9 8 10 5 7 8 e 6   11 9 12 6   9 f 5   13 10 14 7 15 10 g 4   15 11 16 8 4 11 A 3 Barnabas Ap. * * * *   12 b Prid. Id.   17,18 Mar. 12 Job 19 2 Cor. 9 12 13 c Idus   20 13 21 10 1 14 d 18 Cal. of July . 22 14 23 11   15 e 17   24 , 25 15 26 , 27 12 9 16 f 16   28 16 29 13   17 g 15 Botulph . Con. 30 Luke 1 31 Galat. 1 17 18 A 14   32 2 33 2 6 19 b 13   34 3 35 3   20 c 12   36 4 37 4 14 21 d 11   38 5 39 5 3 22 e 10 Alban Martyr 40 6 41 6   23 f 9 Fast 42 7 Prov. 1 Ephef . I 11 24 g 8 John Bapt●st * * * *   25 A 7   Prov. 2 Luke 8 Prov. 3 Ephes. 2 19 26 b 6   4 9 5 3 8 27 c 5   6 10 7 4   28 d 4 Leo Bp. ●ast 8 11 9 5 16 29 e 3 Peter & Paul * * * * 5 30 f Pr. Cal.   Pro. 10 Luk. 12 Pro. 11 Ephes. 6 July hath xxxi . days . The Moon xxx . Sun in Leo riseth h. 4. m. 7. sec. 26. In lat . 52. setteth h. 7. m. 52. sec. 34. July 12.   h. 3. m. 56. sec. 4. In lat . 54.   h. 8. m. 3. sec. 56.           Morning prayer . Evening prayer .           1 Lesson . 2 Lesson . 1 Lesson . 2 Less .   1 g Calend. Visit. of Mary Pro. 12 Luk. 13 Pro. 13 Philip. 1 13 2 A 6 Non.   14 14 15 2 2 3 b 5   16 15 17 3   4 c 4   18 16 19 4 10 5 d 3   20 17 21 Coloss. 1   6 e Pr. No.   22 18 23 2 18 7 f Nonae .   24 19 25 3 7 8 g 8 Idus   26 20 27 4   9 A 7 Cyril Bp. 28 21 29 1 Thess. 1 15 10 b 6   31 22 Eccles. 1 2 4 11 c 5 Benedict . Eccles. 2 23 3 3   12 d 4   4 24 5 4 12 13 e 3   6 John 1 7 5 1 14 f Pr. Idus   8 2 9 2 Thess. 1   15 g Idus Swithin 10 3 11 2 ● 16 A 17 Cal. of August 12 4 Jerem. 1 3   17 b 16 Kenelm . King Jerem. 2 5 3 1 Tim. 1 17 18 c 15 Arnulph Bp. 4 6 5 2 , 3 6 19 d 14   6 7 7 4   20 e 13 Marg. Virg. 8 8 9 5 14 21 f 12   10 9 11 6 3 22 g 11 Mary Magd. 12 10 13 2 Tim. 1   23 A 10   14 11 15 2 11 24 b 9 Fast 16 12 17 3   25 c 8 James Ap●stle * 13 * 4 19 26 d 7 Anne Mother Jer. 18 14 19 Titus 1 8 27 e 6 of Mary . 20 15 21 2 , 3   28 f 5 Samson Bp. 22 16 23 Philemon 6 29 g 4   24 17 25 Hebr. 1 5 30 A 3   26 18 27 2   31 b ● r. Cal. German Bp. 28 19 29 3 August hath xxxi . days . The Moon xxx . Sun in Virg riseth h. 4. m. 59. sec. 32. latit . 52. setteth h. 7. m. 0. sec. 28. August 13.   h. 4. m. 56. sec. 20. latit . 54.   h. 7. m. 1 , sec. 40.           Morning prayer . Evening prayer .           1 Lesson . 2 Lesson . 1 Lesson . 2 Less . 13 1 c Calend. Lammas Jere. 30 Joh. 20 Jere. 31 Hebr 4. 2 2 d 4 Non.   32 21 33 5   3 e 3   34 Acts 1. 35 6 10 4 f Pr. No.   36 2 37 7   5 g Nonae .   38 3 39 8 18 6 A 8 Id. Transfigurat . 40 4 41 9 7 7 b 7 Name of IHS 42 5 43 10   8 c 6   44 6 45 , 46 11 15 9 d 5   47 7 48 12 4 10 e 4 Laurence 49 8 50 13   11 f 3   51 9 52 James 1 12 12 g Prid. Id.   Lam. 1 10 Lam. 2 2 1 13 A Idus   3 11 4 3   14 b 19 Cal. of September 5 12 Ezec. 2 4 9 15 c 18   Ezec. 3 13 6 5   16 d 17   7 14 13 1 Pet. 1 17 17 e 16   14 15 18 2 6 18 f 15   33 16 34 3   19 g 14   Dan. 1 17 Dan. 2 4 14 20 A 13   3 18 4 5 3 21 b 12 Bernar. Conf. 5 19 6 2 Pet. 1   22 c 11   7 20 8 2 11 23 d 10 Tim. Ep. Fast 9 21 10 3   24 e 9 Barth●s . Ap●●● * 22 * 1 John 1 19 25 f 8 Lewis King Dan. 11 23 Dan. 12 2 8 26 g 7   Hist. Su 24 Prov. 30 3   27 A 6   Hosea 1 25 Hos. 2 , 3 4 16 28 b 5   4 26 5 , 6 5 5 29 c 4 Behead . of Joh. 7 27 8 2 & 3 Joh.   30 d 3   9 28 10 Jude 3 31 e Pr. Cal. Paulinus Bp. 11 Matt. 1 12 Rom. 1 September hath xxx . days . The Moon xxix . Sun in Libra riseth h. 6. m. 0. sec. 0. sets h. 6. m. 0. throughout the World. Septemb. 13.   h. 6. m. 0. sec. 0.           Morning prayer . Evening prayer .           1 Lesson . 2 Lesson . 1 Lesson . 2 Less . 2 1 f Calend. Giles Hos. 13. Matt. 2 Hos. 14 Rom. 2 10 2 g 4 Non.   Joel 1 3 Joel 2 3   3 ● 3   3 4 Amos 1 4 18 4 b Pr. No.   Amos 2 5 3 5 7 5 c Nonae .   4 6 5 6   6 d 8 Id.   6 7 7 7 15 7 e 7 Enurchus Bp. 8 8 9 8 4 8 f 6 Nativ . Mary Obad. 1 9 Jonah 1 9   9 g 5   Jon. 2 , 3 10 4 10 12 10 A 4   Micah 1 11 Mich. 2 11 1 11 b 3   3 12 4 12   12 c Prid. Id.   5 13 6 13 9 13 d Idus   7 14 Nah. 1 14   14 e 18 Cal. of Octob. Ex - Nah. 2 15 3 15 17 15 f 17 altation of ● Hab. 1 16 Hab. 2 16 6 16 g 16   3 17 Zeph. 1 1 Cor. 1   17 A 15 Lambert Bp. Zeph. 2 18 3 2 14 18 b 14   Hagg. 1 19 Hagg. 2 3 3 19 c 13   Zech. 1 20 Zec. 2 , 3 4   20 d 12 Fast 4 , 5 21 6 5 11 21 e 11 S. Matt●ew * 22 * 6   22 f 10   Zach. 7 23 Zech. 8 7 19 23 g 9   9 24 10 8 8 24 A 8   11 25 12 9   25 b 7 Firminius Bp. 13 26 14 10 16 26 c 6 Cyprian . Malac. 1 27 Malac. 2 11 5 27 d 5   3 28 4 12.   28 c 4 Exuperius Bp. Tobit . 1 Mark 1 Tobit 2 13 13 29 f 3 S. ●ichael * 2 * 14 2 30 g Pr. Cal. Hierome Pres. Tobit 3 3 Tobit 4 15 October hath xxxi . days . The Moon xxx . Sun in Scorp . riseth h. 7. m. 0. sec. 28. latit . 52. setteth h. 4. m. 59. sec. 32. Octob. 3.   h. 7. m. 1. sec. 40. latit . 54.   h. 4. m. 58. sec. 20.           Morning prayer . Evening prayer .           1 Lesson . 2 Lesson . 1 Lesson . 2 Less .   1 A Calend. Remigius Exod , ● . ad verse 14. Mark 4 Joth . 20 1 Cor. 16 10 2 b 6 Non. Leodeger . Bp. Tobit 7 5 22 2 Cor. 1   3 c 5   9 6 Tob. 10 2 18 4 d 4   11 7 12 3 7 5 e 3   13 8 14 4   6 f Pr. No. S. Faith Judith 1 9 Judith 2 5 15 7 g Nonae .   3 10 4 6 4 8 A 8 Id. Pelagia Virg. 5 11 6 7   9 b 7   7 12 8 8 12 10 c 6   9 13 10 9 1 11 d 5   11 14 12 10   12 e 4 Wilthfrid Bp. 13 15 14 11 9 13 f 3 Edward King 15 16 16 12   14 g Prid. Id.   Wisd. 1 Lu. di . 1 Wisd. 2 13 17 15 A Idus   3 dim . 1 4 Galat. 1 6 16 b 17 Cal. of November 5 2 6 2   17 c 16 Ethelderd . Vir 7 3 8 3 14 18 d 15 Luke Evan● . * 4 * 4 3 19 e 14 Fredesw . Virg. Wisd. 9 5 Wis. 10 5   20 f 13   11 6 12 6 11 21 g 12 11000 Virg. 13 7 14 Ephes. 1.   22 A 11 Mary Salom. 15 8 16 2 19 23 b 10   17 9 18 3 8 24 c 9   19 10 Ecclus 1 4   25 d 8 Crispine Ecclus 2 11 3 5 16 26 e 7   4 12 5 6 5 27 f 6 Fast 6 13 7 Philip. 1   28 g 5 Simon & Jude * 14 * 2 13 29 A 4 Narcissus Bp. Ecclus 8 15 Ecclus 9 3 2 30 b 3   10 16 11 4   31 c Pr. Cal. Fast 12 17 13 Coloss. 1 November hath xxx . days . The Moon xxix . Sun in Sagittar . riseth h. 7. m. 52. sec. 34. latit . 52. setteth h. 4. m. 7. sec. 26. Novemb. 12.   h. 8. m. 3. sec. 56. latit . 54.   h. 3. m. 56. sec. 4.           Morning prayer . Evening prayer .           1 Lesson . 2 Lesson . 1 Lesson . 2 Less . 10 1 d Calend. All Saints * * * * 18 2 e 4 Non.   Ecclus 14 Luc. 18 Ecclus 15 Coloss. 2 7 3 f 3 Wenefrid 16 19 17 3   4 g Pr. No.   18 20 19 4 15 5 A Nonae   20 21 21 1 Thess. 1 4 6 b 8 Id. Leonard 22 22 23 2   7 c 7 Willibr . archb . 24 23 25 & 26 ad verse 6. 3 12 8 d 6   27 24 28 4 1 9 e 5   29 John 1 30 5   10 f 4   31 2 32 2 Thess. 1 9 11 g 3 Martin Bp. 33 3 34 2   12 A Prid. Id.   35 4 36 3 17 13 b Idus Brice Bp. 37 5 38 1 Ti ● 1 6 14 c 18 Cal. of December . 39 6 40 ●●3   15 d 17 Machure Bp. 41 7 42 4 14 16 e 16   43 8 44 5 3 17 f 15 Hugh Bp. 45 9 46 adv . 20 6   18 g 14   47 10 48 2 Tim. 1 11 19 A 13 Elizabeth 49 11 50 2   20 b 12 Edmund King 51 12 Baruc. 1 3 19 21 c 11 Present . Mary . Baruc. 2 13 3 4 8 22 d 10 Cicily Vi●g . 4 14 5 Titus 1   23 e 9 Clement Bp. 6 15 ●saiah 1 2 , 3 16 24 f 8   Isaiah 2 16 3 Philemon 5 25 g 7 Katherine Vir. 4 17 5 Hebr. 1   26 A 6   6 18 7 2 13 27 b 5   8 19 9 3 2 28 c 4   10 20 11 4   29 d 3 Fast 12 21 13 5 10 30 e Pr. Cal. Andrew Apost * A●●s 1 * 6 December hath xxxi . The Moon xxx . Sun in Capric . riseth h. 8. m. 15. sec. 24. latit . 52. setteth h. 3. m. 44. sec. 36. Decemb. 11.   h. 8. m. 27. sec. 12. latit . 54.   h. 3. m. 32. sec. 48.           Morning prayer . Evening prayer .           1 Lesson . 2 Lesson . 1 Lesson . 2 Less .   1 f Calend.   Isai. 14 Acts 2 Isai. 15 Hebr. 7 18 2 g 4 Non.   16 3 17 8 7 3 A 3 Barbara 18 4 19 9   4 b Pr. No. Osmund Bp. 20 , 21 5 22 10 15 5 c Nonae   23 6 24 11 4 6 d 8 Id. Nicholas Bp. 25 dim . 7 26 12   7 e 7   27 dim . 7 28 13 12 8 f 6 Concep . Mary 29 8 30 James 1. 1 9 g 5   31 9 32 2   10 ● 4   33 10 34 3 9 11 b 3   35 11 36 4   12 c Prid. Id.   37 12 38 5 ●7 13 d Idus Lucie Virg. 39 13 40 1 Pet. 1 6 14 e 19 Cal. of January . 41 14 42 2   15 f 18   43 15 44 3 ●● 16 g 17 O Sapientia 45 16 46 4 3 17 A 16   47 17 48 5   18 b 15   49 18 50 2 Pet. 1 ●1 19 c 14   51 19 52 2   20 d 13 Fast 53 20 54 3 19 21 e 12 Thom. Apost . * 21 * 1 John 1 8 22 f 11   Isai. 55 22 Isai. 56 2   23 g 10   57 23 58 3 16 24 A 9   59 24 60 4 5 25 b 8 Christmass . * * * *   26 c 7 S. Stephen . * * * * 3 27 d 6 ● . John. * * * * 2 28 e 5 ●nnocents . * Acts 25 * 1 John 5   29 f 4   Isai. 61 26 Isai. 62 2 John 10 30 g 3   63 27 64 3 John   3● A Pr. Cal. ●ilvester Bp. 65 28 66 Jude Proper Lessons to be read on Sundays , and all the moveable Feasts throughout the year , whose Lessons are not set down in the Calendar . Sundays of Advent . Mattens . Evensong . 1 Isaiah 1. Isaiah 2. 2 5 24 3 25 26 4 30 32       Sundays after Christmass . Mattens . Evensong . 1 Isaiah 37. Isaiah 38. 2 41 43       Sundays after Epiphany . Mattens . Evensong . 1 Isaiah 44. Isaiah 46. 2 51 53 3 55 56 Sundays after Epiphany . Mattens . Evensong . 4 Isaiah 57. Isaiah 58. 5 59 64 Septuagesima Genesis 1. Genesis 2. Sexagesima 3 6 Quinquages . 9 12 Quadragesima or the First Sunday in Lent. 19 22 2 27 34 3 39 42 4 43 45 5 Exodus 3. Exod. 5. 6 9 10 Easter day     1 Lesson . Exod. 12. Exodus 14. 2 Lesson . Rom. 6. Acts 2. Sundays after Easter . Mattens . Evensong . 1 Numbers 16. Numbers 22. 2 23 25 3 Deuteron . 4. Deuteronom . 5. 4 6 7 5 8 9 Ascension day . 10 2 Kings 2. Sunday after Ascension day . 12 Deuteron . 13. Whitsunday .     1 Lesson . 16 Wisdome 1. 2 Lesson . Acts 10. from v. 34. to the end . Acts 19. to v. 21. Trinity Sunday     1 Lesson . Genesis 18. Josua 1. 2 Lesson . Matth. 3.   Sundays after Trinity .     1 Josua 10. Josua 23. 2 Judges 4. Judges 5. 3 1 Samuel 2. 1 Samuel 3. Sundays after Trinity . Mattens . Evensong . 4 1 Samuel 12. 1 Samuel 13. 5 15 17 6 2 Samuel 12. 2 Samuel 21. 7 22 24 8 1 Kings 13. 1 Kings 17. 9 18 19 10 21 22 11 2 Kings 5. 2 Kings 9. 12 10 18 13 19 23 14 Jeremiah 5. Jeremiah 22. 15 35 36 16 Ezech. 2. Ezech. 14. 17 16 18 18 20 24 19 Daniel 3. Daniel 6. 20 Joel 2. Micah 6. Sundays after Trinity . Mattens . Evensong . 21 Habakkuk 2. Proverbs 1. 22 Proverbs 2. 3 23 11 12 24 13 14 25 15 16 26 17 19 Proper Lessons for Holy days , and the four days before Easter . S. Andrew . Proverbs 20. Proverbs 21. S. Thomas . 23 24 Nativity of our blessed Saviour .   Isaiah 7. from v. 10. to the end . 1 Lesson . Isaiah 9. Titus 3. from v. 2 Lesson . Luk. 2. to v. 15 4. to the end . S. Stephen . Proverbs 28. Eccles. 4. 1 Lesson . Act. 6. from v. Acts 7. from v. 2 Lesson . 8. to c. 7. v. 30. 30. to ver . 55. S. John.     1 Lesson . Eccles. 5. Eccles. 6. 2 Lesson . Apocal. 1. Apocal. 22. Innocents . Jer. 31. to v. 18 Wisdome 1. Mattens . Evensong . Circumcision     1 Lesson . Genes . 17. Deut. 10. to v. 12 2 Lesson . Rom. 2. Coloss. 2. Epiphany . Isaiah 40.   1 Lesson . Luke 3. to the Isaiah 49. 2 Lesson . middle of v. 23 John 2. to v. 12. Conversion of Wisdome 5.   S. Paul. 1 Less . Acts 22. unto Wisdome 6. 2 Less . vers . 22. Acts 26. Purific . of the Virg. MARY . Wisdome 9. Wisdome 12. S. Matthias . 19 Ecclus. 1. Annunciation of our Lady . Ecclus. 2. 3 Wednesday before Easter . Hosea 13. Hosea 14. Thursday . Daniel 9. Jeremy 31. Goodfriday . Genesis 22. Isaiah 53. Easter even . Zechary 9. Exodus 13. Munday in Easter week .     1 Lesson . Exodus 16. Exodus 17. 2 Lesson Matthew 28. Acts 3. Tuesday in Easter week . Exodus 20.   1 Lesson . Luke 24. unto Exodus 32. 2 Lesson . vers . 13. 1 Corinth . 15. S. Mark. Ecclus. 4. Ecclus. 5. Philip and ●acob . 1 Les. Eccles. 7 1 Less . 9.   2 Les. Acts 8.   Mattens . Evensong . Munday in Whitsonweek . Genesis 11. Numbers 11. 1 Lesson . unto v. 10. from verse 16. 2 Lesson . 1 Corinth . 12. unto verse 30. Tuesday in Whitsonweek . 1 Sam 19. from v. 18. to the end . Deuteron . 30. S. Barnabas .     1 Lesson . Ecclus 10. Ecclus. 12. 2 Lesson . Acts 14. Acts 15. to v. 36 S. John Bapt.     1 Lesson . Malachy 3. Malachy 4. 2 Lesson . Matth. 3. Mat. 14. to v. 13 S. Peter .     1 Lesson . Exodus 15. Ecclus. 19. 2 Lesson . Acts 3. Acts 4. S. James . Ecclus. 21. Ecclus. 23. S. Barthol . 25 29 S. Matthew . 35 38 S. Michael . 39 44 S. Luke . 51 Job 1. S. Simon and Jude . Job 24 & 25. 42 All Saints . Wisd. 3. to v. 13. Wisd. 5. to v. 17 1 Lesson . Heb. 11. from ver . Apoc. 19. unto 2 Lesson . 33. to the 7. verse of the 12. Chapter . verse 17. * Note that when two Lessons are not set down in this Table of the Festivals , the second Lesson is that which is appointed on ordinary days in the Calender . Of Holidays . These to be observed for Holidays and none other , by the Laws of England . ALL Sundays in the year . The days of the feasts of the Circumcision of our Lord Jesus Christ. Of the Epiphany . Of the Purification of the blessed Virgin. Of S. Matthias the Apostle . Of the Annuntiation of the blessed Virgin. Of S. Mark the Evangelist . Of S. Philip and Jacob the Apostles . Of the Ascension of our Lord Jesus Christ. Of the Nativity of Saint John Baptist. Of S. Peter the Apostle . Of S. James the Apost . Of S. Bartholomew the Apostle . Of S. Matthew the Apostle . Of S. Michael the Archangel . Of S. Luke the Evangelist . Of S. Simon and Jude the Apostles . Of All Saints . Of S. Andrew the Ap. Of S. Thomas the Ap. Of the Nativity of our Lord. Of S. Stephen the Mart. Of S. John the Evang. Of the holy Innocents . Munday and Tuesday in Easter week . Munday and Tuesday in Whitsonweek . Note that in Bissextile or Leap-year , when the sixt of the Calends of March are twice repeated , under the letter F. the Feast of S. Matthias is to be kept on the latter of the two , according to the old verses , Bissextum sextae Martis tenuere Calendae Posteriore die celebrantur Festa Mathiae . A CALCULATION OF All the moveable Feasts of the CHURCH of ENGLAND during 50 Years . An Almanack for 50. years . The year of our Lord The Golden Number The Epact The Dominical Letter Sundays after the Epiphany Septuagesima Sunday Shrovetuesday 1657 5 25 d 2 Jan. 25 Febr. 10 1658 6 6 c 4 Febr. 7 23 1659 7 17 b 3 Jan. 30 15 1660 8 28 A g 6 Feb. 19 Mar. 7 1661 9 9 f 4 10 Febr. 26 1662 10 20 e 2 Jan. 26 11 1663 11 1 d 5 Febr. 15 Mar. 3 1664 12 12 c b 4 7 Febr. 23 1665 13 23 A 2 Jan. 22 7 1666 14 4 g 5 Febr. 11 27 1667 15 15 f 3 3 19 1668 16 26 e d 1 Jan. 19 4 1669 17 7 c 4 Febr. 7 23 1670 18 18 b 3 Jan. 30 15 1671 19 29 A 6 Febr. 19 Mar. 7 1672 1 11 g f 4 4 Febr. 20 1673 2 22 e 2 Jan. 26 11 1674 3 3 d 5 Febr. 15 Mar. 3 1675 4 14 c 3 Jan. 31 Febr. 16 1676 5 25 b A 2 23 8 1677 6 6 g 5 Febr. 11 27 1678 7 17 f 2 Jan. 27 12 1679 8 28 e 5 Febr. 16 Mar. 4 1680 9 9 d c 4 8 Febr. 24 1681 10 20 b 3 Jan. 30 15 1682 11 1 A 5 Febr. 12 28 1683 12 12 g 4 4 20 1684 13 23 f e 2 Jan. 27 12 1685 14 4 d 5 Febr. 15 Mar. 3 1686 15 15 c 3 Jan. 31 Febr. 16 1687 16 26 b 2 23 8 An Almanack for 50. years . The year of our Lord Easter day Rogation Sunday Ascension day Trinity Sunday Sundays after Trinity Advent Sunday 1657 Mar. 29 May 3 7 May 24 26 Nov. 29 1658 April 11 16 20 June 6 24 28 1659 3 8 12 May 29 25 27 1660 22 27 31 June 17 23 Dec. 2 1661 14 19 23 9 24 1 1662 Mar. 30 4 8 May 25 26 Nov. 30 1663 April 19 24 28 June 14 23 29 1664 10 15 19 5 24 27 1665 Mar. 26 April 30 4 May 21 27 Dec. 3 1666 April 15 May 20 24 June 10 24 2 1667 7 12 16 2 25 1 1668 Mar. 22 April 26 April 30 May 17 27 Nov. 29 1669 April 11 May 16 May 20 June 6 24 28 1670 3 8 12 May 29 25 27 1671 23 28 June 1 June 18 27 Dec. 3 1672 7 12 May 16 2 25 1 1673 Mar. 30 4 8 May 25 26 Nov. 30 1674 April 19 24 28 June 14 23 29 1675 4 9 13 May 30 25 28 1676 Mar. 26 April 30 4 21 27 Dec. 3 1677 April 15 May 20 24 June 10 24 2 1678 Mar. 31 5 9 May 26 26 1 1679 April 20 25 29 June 15 23 Nov. 30 1680 11 16 20 6 24 28 1681 3 8 12 May 29 25 27 1682 16 21 25 June 11 24 Dec. 3 1683 8 13 17 3 25 2 1684 Mar. 30 4 8 May 25 26 Nov. 30 1685 April 19 24 28 June 14 23 29 1686 4 9 13 May 30 25 28 1687 Mar. 27 1 5 22 26 27 An Almanack for 50. years . The year of our Lord The Golden Number The Epact The Dominical Letter Sundays after the Epiphany Septuagesima Sunday Shrovetuesday 1688 17 7 A g 5 Feb. 12 Febr. 27 1689 18 18 f 2 Jan. 27 12 1690 19 29 e 5 Feb. 16 Mar. 4 1691 1 11 d 4 8 Febr. 24 1692 2 22 c b 2 Jan. 24 9 1693 3 3 A 5 Febr. 12 28 1694 4 14 g 4 4 20 1695 5 25 f 1 Jan. 20 5 1696 6 6 e d 4 Febr. 9 25 1697 7 17 c 3 Jan. 31 16 1698 8 28 b 6 Febr. 20 Mar. 8 1699 9 9 A 4 5 Febr. 21 1700 10 20 g f 3 Jan. 28 13 1701 11 1 e 5 Febr. 16 Mar. 4 1702 12 12 d 3 1 Febr. 17 1703 13 23 c 2 Jan. 24 9 1704 14 4 b A 5 Febr. 13 28 1705 15 15 g 4 4 20 1706 16 26 f 1 Jan. 20 5 An Almanack for 50. years . The year of our Lord Easter day Rogation Sunday Ascension day Trinity Sunday Sundays after Trinity Advent Sunday 1688 April 15 May 20 May 24 June 10 24 Dec. 2 1689 Mar. 31 5 9 May 26 26 1 1690 April 20 25 29 June 15 23 Nov. 30 1691 12 17 21 7 24 29 1692 Mar. 27 1 5 May 22 26 27 1693 April 16 21 25 June 11 24 Dec. 3 1694 8 13 17 3 25 2 1695 Mar. 24 April 28 2 May 19 27 1 1696 April 12 May 17 21 June 7 24 Nov. 29 1697 4 9 13 May 30 25 28 1698 24 29 June 2 June 19 23 27 1699 9 14 May 18 4 25 Dec. 3 1700 Mar. 31 5 9 May 26 26 1 1701 April 20 25 29 June 15 23 Nov. 30 1702 5 10 14 May 31 25 29 1703 Mar. 28 2 6 23 26 28 1704 April 16 21 25 June 11 24 Dec. 3 1705 8 13 17 3 25 2 1706 Mar. 24 April 28 May 2 May 19 27 1 A Table To finde Easter for ever . The Golden Number . A B C D E F G 1 April 9. 10 11 12 6 7 8 2 Mar. 26. 27 28 29 30 31 April 1 3 April 16. 17 18 19 20 14 15 4 April 9. 3 4 5 6 7 8 5 Mar. 26. 27 28 29 23 24 15 6 April 16. 17 11 12 13 14 15 7 April 2. 3 4 5 6 Mar. 31 April 1 8 April 23. 24 25 19 20 21 22 9 April 9. 10 11 12 13 14 8 10 April 2. 3 Mar. 28 29 30 31 April 1 11 April 16. 17 18 19 20 21 22 12 April 9. 10 11 5 6 7 8 13 Mar. 26. 27 28 29 30 31 25 14 April 16. 17 18 19 13 14 15 15 April 2. 3 4 5 6 7 8 16 Mar. 26. 27 28 22 23 24 25 17 April 16. 10 11 12 13 14 15 18 April 2. 3 4 5 Mar. 30 31 April 1 19 April 23. 24 18 19 20 21 22 When you have found the Sunday letter for that year on which you require Easter , guide your eye downward from it , till you come over against that number which is Prime for that year , and that number which is directly under the Dominical and collateral to the Prime shews the time of Easter . But note that the name of the Moneth is set at the left hand , or else just with the Figure , and follows not as in other Tables by descent but collaterally . A Table of what is contained in this Book . A Preface . The Church Calendar ; with a Table of Lessons for every day of the year . An advertisement to the Reader touching the lengthening or shortning of the Offices . Morning Prayer throughout the year . Evening Prayer throughout the year . Additionals to the former Offices . viz. A prayer before Sermon . A prayer after Sermon . A prayer when a sick person desires to be publickly prayed for . A prayer for seasonable weather . A prayer on the same occasion , or in the time of any other judgment . A shorter form of Morning prayer for a family . A short form of Evening prayer for a family . Varieties to be added upon the great Festivals or Solemnities of the year , viz. Upon Christmass day . Good Friday . Easter day . Ascension day . Whitsunday . Trinity Sunday . A Collect to be used upon any of the Festivals or commemoration of the Apostles . * Note that the Collect for Christmass day may be used upon the Annunciation . An Office or Order for administration of the holy Sacrament of the Lords Supper . A form of administration of the Holy Sacrament of Baptism . Devotions and proper offices for Women , viz. An Office for safe child-birth . An Office of publick Thanksgiving for safe childbirth , or deliverance from any great sickness , calamity , or fear . A prayer to be said immediately after the womans delivery : to be said by the Minister or any other attendant . A prayer for the new born child . A prayer to be said by a new married wife . A prayer for a fruitful womb . A prayer to be said by an afflicted wife in behalf of a vicious husband . A prayer of thanksgiving if she have escaped any violence or danger from him . A mothers prayer for her children . The Widows prayer . A prayer to be used by the widow if she have children of both sexes . The Offices or Forms of Prayer and Devotion for the miserable and afflicted , viz. An Office to be said in the days of persecution of a Church by Sacrilegious or violent persons . A prayer for an Army , or Navy in time of War. An Office for Prisoners . for Prisoners in General . of Debt . of Crime . condemn'd to death or Warre , or Oppression . An Office or form of prayer for Sailers or Mariners . A form of prayer and blessing to be used over him that in the beginning of a journey desires the prayers of the Minister of the Church . A prayer in behalf of Fools or Changelings . A prayer for Madmen . A prayer in behalf of Hereticks and seduced persons . * Note that these three last prayers are also to be used upon Good Friday . An Office at the Visitation of the sick . An Office for Burial of the dead . A form of d●●otion to be used and said in the days of sorrow and affliction , of a family or private person . A private prayer to be said by or for a person apt to be afflicted with fear of death . Gods anger . the uncertain state of his soul. A form of Thanksgiving , after a plentiful harvest . after recovery from a a plague or other sickness . after a Victory , or the prosperous ending of a Warre . The Great Penitential Letanies . The Psalter or Psalms of David after the Kings Translations , with Arguments newly fitted to the design and sense of every Psalm . An Advertisement to them that shall use these PRAYERS . BEcause no prayers are the more pleasing to God for being long , and they are oftentimes displeasing even to good men if they be very long ; and yet on the other side , if the devotion be long it is the better , and if that be lasting , it ought to be supplied with materials , like gummes to the Altar of incense , and fuel for the holy fires : he that collected these devotions did design to serve the advantages both of length and shortness , that the most devout may be fitted , and the most secular and imployed may not be wearied . 1. Therefore , although every thing is set down at length , that the trouble of references and turnings back might be avoided , and therefore seem longer then they are ; and the Hymnes are sometimes double , that the variety might be more apt to please and to instruct , and the Offices are made full , that upon the more solemne days when people come with a greater and more active devotion and greater leisure , their time and their piety might be imployed ; yet on other days there is but one Lesson appointed , and one Hymne to follow it . 2. The prayers are divided into smaller portions , that with ease any of them may be omitted by persons whose occasions force them from their attendance on longer Offices ; besides that there are two forms of Morning and Evening Prayer , the one shorter , the other longer . 3. In the beginning of Morning and Evening Prayer , some of the devotions which are set down are desired and intended to be used but seldome ; not onely to avoid tediousness , but for other reasons very obvious , that the Ministers more solemn power and office might not be less regarded , by being daily ( and consequently very often without just dispositions ) offered : I mean it concerning the form of Absolution . The Confession may be shortned as there is cause , by making use onely of some of the sections , and leaving out the other . 4. If upon Communion days , the morning Prayer and the Communion Office be not read at one time , but the morning Prayer be read at seven or eight of the clock in the morning ; and the Communion office at the time of celebration ; or if it be convenient that they be both together , if then the Sermon be in the afternoon , the length will be very tolerable . 5. These Prayers being intended onely as a charitable ministery to them who are not permitted to use those which were appointed formerly , there is no necessity upon any one , and he may use as much or as little as he please , and therefore no man will have cause to complain of length or shortness . ☞ For the Offices themselves , I pray God bless them to all those ends whither they are designed , and to which in their own nature they can minister : And as I humbly recommend them to Gods blessing , so I doe submit them to the judgement of my afflicted Mother the Church of England , and particularly to the censure of my spiritual Superiours : and I desire that these Prayers may no longer be used in any publick place , then my L ds the B ps upon prudent enquiries and grave considerations shall perceive them apt to minister to Gods glory , and useful to the present or future necessities of the Sons and Daughters of the Church of England . MORNING PRAYER , Throughout the YEARE . Say one or more of these Sentences . HE that covereth his sins shall not prosper : but he that confesseth and forsaketh them shall have mercy . Prov. 28. 13. To the Lord our God belong mercies and forgivenesses , though we have rebelled against him . Neither have we obeyed the voice of the Lord our God to walke in his lawes which he hath set before us by his servants the prophets . Dan. 9. 10. If we say that we have no sin we deceive our selves , and the truth is not in us . But if we confesse our sins , he is faithfull and just to forgive us our sins , and to cleanse us from all unrighteousnesse 1 John 1. 8 , 9. The sacrifices of God , are a broken spirit ; a broken and a contrite heart , O God thou wilt not despise . ●sal . 51. 17. Cast away from you all your transgressions whereby ye have transgressed , and make you a new heart , and a new spirit . For why will ye die ? I have no pleasure in the death of him that dieth , saith the Lord God. Wherefore turne your selves and live ye . Ezek. 18. 31 , 32. After which say , Draw nigh therefore unto God , and he will draw nigh unto you . Cleanse your hands and purifie your hearts . Humble your selves in the sight of the Lord , and make a confession of your sins unto him , with a hearty sorrow and a humble hope , begging for pardon at the throne of Grace . Let us pray . The Confession . I. O Almighty God , Great Lord of Heaven and Earth , we miserable sinners with fear and shame cast our selves downe before thee , humbly confessing our manifold sins and unsufferable wickednesses , by which we have deserved thy wrath , and that we should be separated from the sweetest comforts of thy presence for ever . II. We confesse O Great God we have sinned against thee by knowledge and by ignorance , by folly and by surprize , by word and deed , by anger and desires , by night and by day , in private and in publick , by the lusts of the flesh , and the vanity and pride of our spirits : our sins of omission are infinite , and the sins of our tongue cannot be numbred ; O God thy words and lawes are holy , and thy judgements are terrible ; but we have broken all thy righteous lawes and commandements , and we have great cause to be afraid of thy severest judgements , and where shall we appeare , when thou art angry with us ? III. But thou shalt answer for us , O Lord our God : Thou art our Judge , but thou art our Redeemer ; we have sin'd , but thou O Blessed Jesus art our Advocate . Have mercy upon us ; have mercy upon us most miserable sinners ; Enter not into judgement with us least we die , let not thine anger arise least we be consumed ; but spare us gracious Lord , spare thy servants whom thou hast redeem'd with thy most precious blood ; O reserve not evil in store for us against the day of vengeance , but shew thy goodnesse in us , and let thy mercies be magnified upon us ; deliver us O Lord from the power of sin ; and preserve us from the punishments of it through Jesus Christ our Lord. Amen . The Deprecation to be used upon solemn daies or at the discretion of him that ministers . I. O Lord our God whose power is infinite , whose glory is supreme , whose mercie is without measure , whose goodnesse is unspeakeable , despise not thy returning servants who earnestly beg for pardon and to be reconciled to thee : sanctify O God our bodies and soules , search out our spirits , and cast out all iniquity from within us ; all weak principles and false arguings , every impure lust and filthy desire , all pride and envie , all hypocrisie and lying , all inordinate love of this world , and base Covetousnesse ; all hardnesse of heart , and unrelenting dispositions , all peevishnesse and hasty anger , all mindfulnesse of injuries and revengfulnesse , all blasphemy and irreligion ; and every motion of soule and body which can withdraw us from thee , and is against thy will and commandement . II. Gracious Father give us perfect pardon for what is past , and a perfect repentance of all our evills , that for the time to come we may with pure spirits , with broken and contrite hearts , with sanctified lips and holy desires serve thee religiously , walke humbly with our God , converse justly and charitably with men , and possesse our soules in patience and holinesse , and our bodies in sanctification and honour through Jesus Christ our Lord. Amen . The prayer of absolution to be said by the Minister alone according to his piety and discretion when he sees cause , [ not frequently . OUr Blessed Lord and Saviour Jesus , the great shepheard and Bishop of our soules , that lamb of God who taketh away the sins of the world , who promised paradise to the repenting theife , and gave pardon to the woman taken in adultery , he pardon and forgive all your sins knowne and unknowne . *** O Blessed Jesus , in whatsoever thy servants as men bearing flesh about them , and inhabiting this world , or deceived by the Devil , have sinn'd , whether in word or deed , whether in thought or desire , whether by omission or commission , let it be forgiven unto them by thy word and by thy spirit ; and for ever preserve thy servants from sinning against thee , and from suffering thine eternal anger , for thy promise sake , and for thy glorious Names sake , O Blessed Lord and Saviour Jesus . Amen . Then devoutly and distinctly say the Lords Prayer . Our Father which art in heaven * Hallowed be thy Name * Thy Kingdome come * Thy will be done in earth as it is in Heaven * Give us this day our daily bread * And forgive us our trespasses as we forgive them that trespas against us * And lead us not into temptation * But deliver us from evil . For thine is the Kingdom , the power and the Glory , for ever and ever . Amen . The Doxology . GLory be to the Father of mercies , the Father of Men and Angels , the Father of our Lord Jesus Christ. Glory be to the most holy and eternall sonne of God , the Blessed Saviour and Redeemer of the World ; the Advocate of sinners , the Prince of Peace , the Head of the Church , and the mighty Deliverer of all them that call upon him . Glory be to the holy and Eternall spirit of God , the Holy Ghost the comforter , the sanctifying and life-giving Spirit . All Glory and thankes , all honour and power , all love and obedience , be to the Blessed and undivided Trinity , one God Eternall . The Heavens declare thy glory : the Earth confesses thy providence : the sea manifests thy power ; and every spirit , and every understanding creature celebrates thy greatnesse for ever end ever * All glory and majesty , all praises and dominion be unto thee O God , Father Son and Holy Ghost for ever and ever . Amen . Then arising from their knees let the Psalter be read in order as shall be judged convenient : that is to say : The ordinary portions for every day , Morning and Evening prayers and Psalmes particularly chosen for speciall dayes of festivity , or of Humiliation , respectively . After the Psalmes , ending with , [ Glory be to the Father &c. Read a chapter in the old Testament . The chapter out of the old Testament is to be read on Sundaies and Festivals ; and not omitted without great occasion : but on ordinary daies , it may suffice after the Psalmes immediately to reade the lesson out of the new Testament . After which recite this Hymne to the honour of God ; saying the verses interchangeably . * REjoyce in the Lord ye righteous : for praise is comely for the Upright . ¶ The word of the Lord is true , and all his works are faithfull . * He loveth righteousnesse and judgement : the earth is full of the goodnesse of the Lord. ¶ By the word of the Lord were the Heavens made , and all the host of them by the breath of his mouth . * He gathereth the waters of the Sea together as an heape : he layeth up the depth in storehouses . ¶ Let all the earth fear the Lord : let all the inhabitants of the world stand in awe of him . * Behold the eye of the Lord is upon them that fear him : upon them that hope in his mercie . ¶ To deliver their soules from death : and to keep them alive in the time of famine . * Many are the afflictions of the righteous : but the Lord delivereth him out of all . ¶ Evill shall slay the wicked : and they that hate the righteous shall be desolate . * Incline not my heart to any evill thing , to practise wicked works with Men that work iniquity : and let me not eat of their dainties : ¶ Cause me to heare thy loving kindenesse in the morning : for in thee do I trust : cause me to know the way wherein I should walke : for I lift up my soule unto thee . * Teach me to do thy will , for thou art my God ; thy spirit is good : lead me into the Land of uprightnesse . ¶ Gather not my soule with sinners : nor my life with bloody men . * The poor man cried , and the Lord heard him ; and saved him out of all his troubles . ¶ O tast and see that the Lord is good : blessed is the man that trusteth in him . * O how great is thy goodnesse which thou hast laid up for them that fear thee ; which thou hast wrought for them that trust in thee , before the sons of Men. ¶ Thou shalt hide them in the secret of thy presence from the pride of Man , Thou shalt keep them secretly in a pavillion , from the strife of tongues . * O love the Lord all ye his Saints : for the Lord preserveth the faithfull , and plentifully rewardeth the proud doer . ¶ Be of good courage and he shall strengthen your heart , all you that hope in the Lord. Glory be to the Father &c. Or this . * SIng praises unto God , sing praises : sing praises unto our King , sing praises . For God is the King of all the Earth : sing ye praises with understanding . ¶ God reigneth over the Nations : God sitteth upon the throne of his holinesse . * He is our refuge and strength : a very present helpe in trouble . ¶ Many O Lord our God are thy wonderfull workes which thou hast done , and thy thoughts which are towards us : They cannot be reckon'd in order . * For God is my King of old , working salvation in the midst of the Earth . ¶ Thou didst cleave the fountaine and the floud ; thou driest up mighty rivers . * The daye is thine , the night also is thine : thou hast prepared the light and the Sunne . ¶ Thou hast set all the borders of the Earth , thou hast made Summer and Winter . * Give unto the Lord the glorie due unto his name : worship the Lord in the beautie of Holinesse . ¶ The voice of the Lord is upon the waters : the God of glory thundreth , the Lord is upon many waters . * The voice of the Lord is powerfull : the voice of the Lord is full of Majesty . ¶ The voice of the Lord maketh the hindes to calve , and discovereth the forests : and in his temple doth every man speake of his glory . * Be glad in the Lord , and rejoyce ye righteous : and shout for joy all ye that are upright in Heart . ¶ For this God is our God for ever and ever , he will be our guide unto death . Glory be to the Father . &c. Then read a lesson out of one of the four Gospells , or the Acts of the Holy Apostles : in order , or by choice upon extraordinary occasions . After which recite one of these following Psalmes . * THe mighty God even the Lord hath spoken , and called the earth from the rising of the sun unto the going downe thereof . ¶ Out of Sion , the perfection of beauty , God hath shined . * Our God shall come , and shall not keep silence : a fire shall devour before him , and it shall be very tempestuous round about him . ¶ He shall call to the heavens from above , & to the Earth that he may Judge his people . * And the heavens shall declare his righteousnesse , for God is Judge himselfe . ¶ His Name shall endure for ever : his name shall be continued as long as the Sun : and men shall be blessed in him : all Nations shall call him blessed . * Blessed be the Lord God the God of Israel who onely doth wondrous things . ¶ And blessed be his Glorious Name for ever : and let the whole Earth be filled with his glory . Amen . Amen . Glory be to the Father &c. As it was in the beginning &c. Or this , to be said especially on Communion daies . Psalme . 23. * THe Lord is my Shepherd , I shal not want . ¶ He maketh me to lie down in Green pasture , he leadeth me beside the still waters . * He restoreth my soule : he leadeth me in the paths of righteousnesse , for his Names sake . ¶ Yea though I walk through the valley of the shadow of death , I will fear no evill , for thou art with me ; thy rod and thy staffe they comfort me . * Thou preparest a table before me in the presence of mine enemies , thou anointest my head with oyle , my cup runneth over . ¶ Surely goodnesse and mercy shall follow me all the daies of my life , and I will dwell in the house of the Lord for ever . Glory be to the Father &c. Then say the Apostles Creed [ or the Nicene creed if it be a great festival of the Church . I Believe in God the Father Almighty maker of Heaven and earth * And in Jesus Christ his onely son our Lord * which was conceived by the holy Ghost , borne of the Virgin Mary * suffered under Pontius Pilate , was crucified , dead , and buried * He descended into hell * The third day he rose againe from the dead * He ascended into Heaven , and sitteth on the right hand of God the Father Almighty * From thence he shall come to judge the quicke and the Dead . * I believe in the holy Ghost * The holy Catholick Church the communion of Saints * the forgivenesse of sins * the resurrection of the body * and the life everlasting . Amen . The Nicene Creed to be said upon the great Solemnities of the yeare . I Beleive in one God the Father Almighty , maker of Heaven and earth , and of all things visible and invisible : and in one Lord Jesus Christ , the onely begotten Sonne of God , begotten of his Father before all worlds , God of God , Light of light , very God of very God begotten , not made , being of one substance with the Father , by whom al things were made : who for us men & for our salvation came downe from heaven , and was incarnate by the holy Ghost of the virgin Mary , and was made man , and was crucified also for us under Pontius Pilate . He suffered , and was buried , and the third day he rose againe according to the Scriptures , and ascended into heaven , and sitteth on the right hand of the Father . And he shall come againe with glory to judge both the quick & the dead : whose kingdome shall have no end . And I beleive in the holy Ghost , the Lord and giver of life , who proceedeth from the Father and the Son , who with the Father and the Son together is worshipped and glorified , whospake by the Prophets . And I believe one Catholique and Apostolique Church . I acknowledge one Baptisme for the remission of sins . And I looke for the resurrection of the Dead , and the life of the world to come . Amen . After the Creed . Minister . The Lord be with you . People . And with thy Spirit . Let us Pray . OUr Father which art in heaven * hallowed be thy Name * Thy Kingdome come * Thy will be done in earth as it is in heaven * Give us this day our daily bread * And forgive us our trespasses as we forgive them that trespasse against us * And lead us not into temptation * But deliver us from evill . For thine is the Kingdome , the power and the Glory , for ever and ever . Amen . I. O Great King of heaven and earth , the Lord and patron of all ages , receive thy servants approaching to the throne of grace in the Name of Jesus Christ ; give unto every one of us what is best for us , cast out all evill from within us , work in us a fulnesse of holinesse , of wisedome and spiritual understanding , that we increasing in the knowledge of God may be fruitfull in every Good worke through Jesus Christ our Lord. Amen . The collect for the morning . II. O Almighty Father great God of all the world , who dwellest in the light to which no man can approach , in thy presence there is no night in the light of thy countenance there is perpetuall day : We thy servants whom thou hast preserved this night , who blesse and glorifie thee this day , who live by thy power , who desire to walk by thy lawes , to be blessed by thy providence , to be defended by thy Almighty hand , humbly pray unto thee that this day , and all the daies of our lives may be holy and peaceable ; send thy holy spirit the spirit of peace , to be the guide of our waie , the guard of our soules and bodies . Grant that all the chances and accidents of this day may be healthfull to our bodies , and profitable to our soules ; and that we may spend the remaining portion of our life in blessing and peace and holinesse . Make thou the latter end of our daies to be Christian , without shame & without torment ; and when we shall appeare before thy dreadfull seat of Judgement grant that we may not be confounded , but may stand upright in the congregation of the Saints , acquitted by the death of Christ , justified by his resurrection , pardon'd by his sentence , saved by his mercy , that we may rejoyce in his salvation , and sing thy praises for ever and ever . Amen . A prayer against temptations . III. O God and Father of our Lord Jesus Christ , thy Name is great , thy essence is infinite , thy goodnesse is eternal , and thy power hath no limit ; thou art the God and Lord of all , Blessed for evermore ; Looke downe in mercie and compassion from thy dwelling , heare our prayers and supplications , and deliver us from all temptations of the world , the flesh , and the Devill . Take not thy grace from us , let us never want thy helpe in our needs , nor thy comfort in the day of our danger and calamity . Never try us beyond our strengths , nor afflict us beyond our Patience , nor smite us but with a Fathers rod * We have no strengths of our owne , thou art our confidence , our rock and our strong salvation . Save us O God , from the miseries of this world , and never let us suffer the intolerable calamities of the next . Rescue us from the evils we have done , and preserve us from the evils we have deserved , that we living before thee with clean hearts , and undefiled bodies , and sanctified spirits , may at the day of Judgement be presented pure and spotlesse by the blood of the lamb , that we may sing eternall . Allelujahs in heavenly places to the honour of God our Saviour who hath redeemed our soules from death , our eyes from tears , and our feet from falling . Grant this in the richnesse of thy mercy through Jesus Christ our Lord. Amen . Then shall be added upon all Sundaies and Festivals of the yeare this following prayer : and upon other daies as opportunitie is to be had : all or some portions . The prayers for kings &c. and the state Ecclesiastical are never to be omitted : but on ordinary daies it may suffice to recite them omitting so much of either as is included in the Columnes . [ * ] The prayer of intercession , for all states of Men and Women in the Catholick Church . I. SAve us defend and keep us in thy fear and love O thou God of mercy and grace : Give unto us the light of thy countenance , pardon of our sins , health of our body , sanctification of our spirits , peace from heaven , and salvation of our soules in the day of our Lord Jesus . Amen . For the Catholick Church . II. HEar our praiers for thy holy Church Catholick which thou hast redeemed with thy blood , sealed and sanctified with thy spirit : Extirpate all heresies and false doctrines , unite all her divisions , let her be prosperous under thy favour , and the protection of Kings and Princes and the whole secular arme : that she may daily celebrate thy Name , with strict obedience , and pure spiritual sacrifices , that she may be accepted and prevaile in her daily and nightly prayers , and that the gates of hell may never prevaile against her : let her live in the spirit , and reigne in thy glory through Jesus Christ our Lord. Amen . For the supreme power . III. WE pray unto thee O great King of Heaven and earth for all Christian Kings , Princes , Governours and states : Crowne them with justice and peace , and with the love of God , and the love of their people [ * ] let holinesse be the ornament of their heads ; invest them with the armour of righteousnesse , and let the anointing from above make them Sacred and venerable , wise and holy [ * ] that being servants of the King of Kings , friends of religion , Ministers of justice , and patrons of the poor , they may at last inherit a portion in the Kingdome of our Lord Jesus . For the state Ecclesiastical . IV. REmember all them that doe the Lords worke in the ministery and conduct of soules . Give them great gifts and great holinesse [ * ] that wisely and charitably , diligently and zealously , prudently and acceptably , they may be guides to the blind , comforters to the sad and weary , that they may strengthen the weake , and confirme the strong , separate the vile from the precious , boldly rebuke sinne , patiently suffer for the truth , and be exemplary in their lives [ * ] that in all their actions and sermons , in their discipline and ministrations , they may advance the good of soules , and the honour of our Lord Jesus . Amen . For all orders and states of men , &c. V. O Blessed God who art rich in mercie and compassion , take care of all states of Men and Women in the Christian Church , the Nobility and Gentry , Magistrates and Judges , Advocates and Physicians , Merchants and Artificers , Husbandmen and Tradesmen , the Labourers and the Hirelings : give them grace in their several callings to glorifie thee , and to keep a good conscience both towards God and towards Man , that they may find eternal comfort in the glorious day of our Lord Jesus . For the miserable and afflicted . VI. In mercie remember the poor and needy , the widdowes and the Fatherlesse , the strangers and the friendlesse , the oppressed and the greived , the Decrepit and the sickly , the yong men and the tempted , the weake of heart and the weake in body , them that languish and them that are dying ; Releive their necessities , comfort their sorrowes , sanctifie their calamities , strengthen their weaknesses , and suffer not the Devil to prevaile over them in the daies of their sorrow and disadvantage : and in thy due time deliver them from their sad bondage into thy glorious liberty of the sons of God through Jesus Christ our Lord. VII . BE a guide to the travellers , a star and a port to Mariners , the comfort and strength of Miners and Gallislaves . Pity good God , all Gentlemen that are fallen into poverty and sad misfortunes , strengthen and deliver all women that are in sharp and dangerous labour , all them that roar and groane with intolerable paines and noisome diseases : Have mercy and compassion upon all that are afflicted with illusion of the night and frightfull apparitions , that are haunted or possessed with evill spirits , or troubled with despairing or amazed consciences , with the stone and with the gout , with violent colics and greivous ulcers : give them pity and give them patience , a speedy deliverance from their calamity , and a sanctified use of the rod of God through Jesus Christ our Lord. VIII . WE pray unto thee O Blessed Father in behalfe of all that are in banishment & captivity , in fetters or hard services , in want or extreme poverty , in great fear or in any great passion . Keep them from sinning against thee , and from being swallowed by too great a sorrow . Let the accidents of their lives be under the command of reason , and of thy holy spirit , and end in holinesse and comfort , in peace and joyes eternall , through the mercies of our God in our Lord and Saviour Jesus Christ. Amen . For the preservation from danger and evill . IX . KEep us O God from famine and pestilence , from Earthquakes and inundations , from fire and sword , from invasion by foreign enemies and from civil warres , from false religion and from discountenancing the true : let every Christian soule find pity at the throne of grace : let all our errors and ignorances find pardon by Christ , and remedie by the holy spirit of Christ ; hear all our praiers , releive all our necessities , sanctifie all the events of thy providence , and the changes of our life , that we may for ever love and for ever fear thee , and all things may worke together for our Good unto thy glory through Jesus Christ our Lord. Amen . The blessing . The grace of our Lord Jesus Christ , and the love of God , and the communication of the holy spirit of God be with us , and with all our Relatives , and with all the servants of God this day and for evermore . Amen . The end of Morning Prayer . EVENING PRAYER , Throughout the YEARE . EVENING PRAYER , Throughout the YEARE . Say one or more of these Sentences . O Lord the hope of Israel , all that forsake thee shall be ashamed , because they have for saken the Lord , the fountaine of living waters . O Lord though our iniquities testifie against us , have mercy upon us for thy names sake ; for our backslidings are many , we have sinned against thee . Seeke the Lord while he may be found : call upon him when he is neer . There is no peace saith my God to the wicked . Who is a God like unto thee , that pardoneth iniquity , and passeth by the remnant of the transgression of his heritage ? he retaineth not his anger for ever , because he delighteth in mercie . Let the wicked forsake his way and the unrighteous man his thoughts , and let him return unto the Lord , and he will have mercy upon him , and to our God for , he will abundantly pardon . Thus saith the high and lofty one that inhabits eternity , whose name is holy , I dwell in the high and holy place , with him also that is of a contrite and humble spirit , to revive the spirit of the humble , and to renew the heart of them that are contrite . After which adde this short exhortation . I Beseech you that are present to joyne with me in a humble confession of sins to Almighty God , casting your selves downe with all humility before the throne of Grace . The Confession . I. ALmighty God powerfull and mercifull , thou art a jealous God against persevering sinners , but a gracious father to the penitent , let thy mercifull eares be opened to the petitions of thy servants who with sorrow and shame confesse their sins unto thee . II. We have loved the world , not thee : we have obeyed the desires of our owne hearts , not thy holy lawes and Commandements : we have often left our dutie undone , but cease not to please our senses and to feed greedily upon vanity : thou hast commanded us to love our brethren , and instead of loving them we have slandered and reproached , injured and tempted them , envied their good , and rejoyced in their calamity . III. O Blessed God we are asham'd when we rememberd our owne follies , our violent passions , our peevishnesse and pride , our vaine thoughts and unprofitable words , our uncharitable and uselesse conversation : we spend our daies in idlenesse and folly , our nights in the images and causes of death ; and though our sins are so many that we cannot number them , yet we so little apprehend our owne dangers that we neither leave them utterly nor heartily deplore them . IV. But O God thou God of pity and compassion have mercy upon us : For thou art our Father , mercifull and gracious , and thou hast revealed to mankind an infinite mercy in Jesus Christ. For his sake be pleased to give us repentance , and to give us pardon , and grant that our soules being wash'd in the blood of the holy Lambe and the Baptisme of repentance , we may live a gracious , a holy and a blessed life , in all godlinesse and honesty , and sobriety , and may die in the love of God , in the charity of our neighbours , in the Communion of the Church and in a sure and certaine hope of life eternal , through Jesus Christ our Lord. Amen . The prayer of Absolution to be said by the Minister alone according to his piety and discretion when he sees cause . OUr Blessed Lord and Saviour Jesus the great Shepherd and Bishop of our soules , that lambe of God that taketh away the sins of the world , who promised Paradise to the repenting theife , and gave pardon to the woman taken in adultery , he pardon and forgive all your sins knowne and unknowne . *** O Blessed Jesus in whatsoever thy servants as men bearing flesh about them , and inhabiting this world , or deceived by the Devill , have sinn'd whether in word or deed , whether in thought or desire , whether by omission or commission , let it be forgiven unto them by thy word and by thy spirit ; and for ever preserve thy servants from sinning against thee , and from suffering thine eternall anger , for thy promise sake , and for thy glorious Names sake , O Blessed Lord and Saviour Jesus . Amen . Then devoutly and distinctly say the Lords Prayer . OUr Father which art in heaven * Hallowed be thy Name * Thy Kingdome come * Thy will be done in earth as it is in heaven * Give us this day our daily bread* And forgive us our trespasses as we forgive them that trespasse against us* And lead us not into temptation* But deliver us from evill . For thine is the Kingdome , the power and the Glory , for ever . Amen . The Doxology . GLory be to the Father of mercies , the Father of Men and Angels , the Father of our Lord Jesus Christ. Glory be to the most holy and eternall sonne of God , the Blessed Saviour and Redeemer of the World ; the Advocate of sinners , the Prince of Peace , the Head of the Church , and the mighty Deliverer of all them that call upon him . Glory be to the holy and Eternall spirit of God , the Holy Ghost the comforter , the sanctifying and life-giving Spirit . All Glory and thankes , all honour and power , all love and obedience , be to the Blessed and undivided Trinity , one God Eternall . The Heavens declare thy glory : the Earth confesses thy providence : the sea manifests thy power ; and every spirit , and every understanding creature celebrates thy greatnesse for ever and ever* All glory and majesty , all praises and dominion be unto thee O God , Father , Son and Holy Ghost , for ever and ever . Amen . Then arising from their knees let the Psalme's be said in order , unlesse some extraordinary occasion doe intervene : in which case let Psalmes be selected according to the occasion , or as is afterwards described , concluding with , Glory be to the Father . &c. Then read upon all Sundaies and Festivals of the yeare a chapter in the old Testament ; either in order or by choice . After the lesson recite this Hymne . * I Will remember the workes of the Lord : surely I will remember the wonders of old : I will meditate of allthy workes , and talke of thy doings . ¶ Thy way O God is in the sanctuary : who is so great a God as our God ? * Thou art the God that doest wonders , thou hast declared thy strength among the people . ¶ Thou even thou art to be feared : and who may stand in thy sight when thou art angry . * For in the hand of the Lord there is a cup , and the wine is red : it is full of mixture , and he powreth out of the same : but the dregs thereof all the wicked of the earth shall wring them out and drink them . ¶ But I will declare for ever : I will sing praises to the God of Jacob. * For thou art my hope O Lord God : thou art my trust from my youth . ¶ By thee have I been holden up from the wombe : thou art he that tooke me out of my Mothers bowels , my praise shall be continually of thee . * For the Lord is a sun and a sheild : the Lord will give grace and glory : and no good thing will he withhold from them that live a godly life . ¶ O Lord of Hosts ; Blessed is the Man that putteth his trust in thee . Glory be to the Father &c. Or this . * GOd is greatly to be fear'd in the assembly of the Saints : and to be had in reverence of all them that are about him . ¶ Thou rulest the raging of the sea : when the waves thereof arise thou stillest them . * The heavens are thine , the earth also is thine : as for the world , and the fulnesse thereof , thou hast founded them . ¶ Justice and judgement are the habitation of thy throne , mercy and truth shall go before thy face . * For loe thine enemies O Lord , loe thine enemies shall perish : all the workers of iniquity shall be scattered . ¶ The righteous shall flourish like a Palme tree : he shall grow like a cedar in Lebanon . * Those that be planted in the house of the Lord , shall flourish in the Courts of our God. ¶ They shall still bring forth fruit in their old age : they shall be fat and flourishing . ¶ To shew that the Lord is upright : he is our rock , and there is no unrighteousnesse in him . Glory be to the Father . &c. Then read a lesson out of the Epistle of S. Paul , or any of the Canonical Epistles ; in order or selected upon special occasions . After the lesson , say this Psalme . * GIve eare O Lord unto my prayer : and attend to the voice of my supplications . ¶ Turne us O God of our salvation , and cause thine anger towards us to cease . * For thou Lord art good and ready to forgive , and plenteous in mercy to all them that call upon thee . ¶ O Remember not against us former iniquities , let thy tender mercies speedily prevent us . * Helpe us O God of our salvation , for the glory of thy name : deliver us and purge away our sins for thy names sake . ¶ Teach us thy way O God , and we will walke in thy truth : unite our hearts to fear thy Name . * O satisfy us early with thy mercy , that we may rejoyce and be glad all our daies . ¶ So we thy people and sheep of thy pasture will give thee thankes for ever : we will shew forth thy praise from generation to generation . Glory be to the Father , &c. Or this . * IN thee O Lord doe I put my trust , let me never be ashamed : deliver me in thy righteousnesse . ¶ Into thy hand I commend my spirit ; thou hast redeemed me O Lord God of truth . * Make thy face to shine upon thy servants : save us for thy mercies sake . ¶ For great is thy goodnesse which thou hast laid up for them that fear thee : which thou hast wrought for them that trust in thee before the sons of men . * The Angel of the Lord encamped round about them that fear him , and delivereth them . ¶ Thou art my hiding place , thou shalt preserve me from trouble : thou shalt compasse me about with songs of deliverance . * Thou makest darknesse and it is night , wherein all the beasts of the forest doe creep forth . ¶ O Lord how manifold are thy workes ! in wisdome hast thou made them all : the earth is full of thy riches . * The Glory of the Lord shall endure for ever : the Lord shall rejoyce in his workes . ¶ He appointed the moone for certaine seasons ; and the sun knoweth his going downe . * I will sing unto the Lord as long as I live . I will sing praise unto my God while I have my being : my meditation of him shall be sweet , I will rejoyce in the Lord. ¶ I will both lay me downe in peace and sleep : for thou Lord makest me dwell in safety . Glory be to the Father , &c. Or else say 103. Psalme , or the 91. or the 121. Then shall follow the Apostles Creed . I Beleeve in God the Father Almighty maker of Heaven and earth * And in Jesus Christ his onely son our Lord * which was conceived by the holy Ghost , borne of the Virgin Mary * suffered under Pontius Pilate , was crucified , dead , and buried * He descended into hell * The third day he rose againe from the dead * He ascended into Heaven , and sitteth on the right hand of God the Father Almighty * From thence he shall come to judge the quicke and the Dead . * I believe in the holy Ghost * The holy Catholick Church , the communion of Saints * the forgivenesse of sins * the resurrection of the body * and the life everlasting . Amen . Minister . The Lord be with you . People . And with thy Spirit . Let us Pray . Our Father which art in heaven * Hallowed be thy Name * Thy Kingdome come * Thy will be done in earth as it is in Heaven * Give us this day our daily bread * And forgive us our trespasses as we forgive them that trespass against us * And lead us not into temptation * But deliver us from evil . For thine is the Kingdom , the power and the Glory , for ever and ever . Amen . Then followes the first collect as at Morning Prayer . I. O Great King of heaven and earth , the Lord and patron of all ages , receive thy servants approaching to the throne of Grace in the Name of Jesus Christ. Give unto every one of us what is best for us , cast out all evil from within us , work in us a fulnesse of holinesse , of wisedome and spiritual understanding , that we increasing in the knowledge of God may be fruitful in every Good worke through Jesus Christ our Lord. Amen . Or this . SAve us , defend and keep us in thy fear and love O thou God of mercy and grace . Give unto us the light of thy countenance ; pardon of our sins , health of body , sanctification of our spirits , peace from heaven , and salvation of our soules in the day of our Lord Jesus . Amen . I. For repentance and a Holy life . ALmighty God the fountaine of holinesse and felicity who by thy word and by thy spirit dost conduct all thy servants in the waies of peace and sanctity , inviting them by promises , and winning them by love , endearing them by necessities , and obliging them by the perpetual testimonies of thy loving kindnesse , grant unto us so truly to repent us of our sins , so carefully to reforme our errors , so diligently to watch over all our actions , so industriously to doe all our duty , that we may never transgresse thy Holy lawes willingly ; but that it may be the worke of our lives to obey thee , the joy of our soules to please thee , the satisfaction of all our hopes , and the perfection of our desires to live with thee in the holinesse of thy Kingdome of grace and glory through Jesus Christ our Lord. Amen . II. For Peace . O Almighty and most gracious Father who art the fountaine of peace , and the Father of Unions , we pray unto thee for peace , for love , and for thy salvation , Let a holy peace for ever dwell in our consciences . Let peace and holinesse , and Gods blessing for ever adorne , support and enlarge this * family . Let there be peace and Union of minds in all Christian assemblies , one heart , and one voice , the same faith and an eternal charity . Make warrs to cease in all the world , that the peace and the designe of the Gospel may be advanced , the lawes of the holy Jesus may be obeyed , and his Name be magnified in all the world for ever and ever . Amen . III. For all Christian Princes and the Ecclesiastical state . ALmighty God who rulest in the Kingdomes of men , and in all events of the world , defend those with thy mercy whom thou hast adorned with thy power , lift up the horne , advance the just interests of all Christian Kings , Princes , and states by the power of thy venerable and lifegiving passion . *** Give unto all them who serve thee in the ministeries of religion wisedome and holinesse , the blessings of peace , and great abilities to minister prosperously to the good of soules by the power and aides of thy holy Spirit of wisdome . IV. Pardon all our sins ; take away our iniquities from us all , and preserve us from all danger and trouble , from need and persecution , from the temptations of the Devill , from the violence and fraud of all our enemies . Keep us O God from sinning against thee , and from suffering thy wrath , through Jesus Christ our Lord. Amen . V The collect for the Evening . O Almighty Father who givest the Sun for a light by day , and the ordinances of the Moone and of the Stars for a light by night , vouchsafe to receive us this night and ever into thy favour and protection , defending us from all sad casualties and evill accidents , ruling and governing us with thy holy spirit , that all darknesse and hurtfull ignorance , all infidelity and weaknesse of heart , all inordinate fear and carnall affections may be remooved far from us , that we being justified by the mercies of God in our Lord Jesus , may be sanctified by thy spirit , and glorified by thy infinite mercies in the day of the glorious appearing of our Lord and Saviour Jesus Christ. Amen . VI. For a blessed death . O Most gracious and most holy Redeemer who by dying for us becamest the author of life unto us , and hast subdued all the powers of hell and the grave , taking away the sting of death and breaking in peices the powers of darknesse ; have mercy upon us now and at the hour of our Death : Let thy holy Spirit governe all our words and actions , our thoughts and designes , our civill entercourse , and the duties of religion ; and grant to us so perfectly to obey his commandements , and attend his motions all the daies of our life , that we may by holy habits and a constant performance of our dutie waite for the coming of our Lord , and be ready to enter with him at whatsoever hour he shall come . VII . O be mercifull unto us in the day of our calamity , and of thy visitation : strengthen our faith in the day of our sicknesses & trial , when the Cloud is thicke & the storme is great : that we may rely upon thy grace , invocate thy mercies , hope in thy goodnesse , and receive the end of our hopes the salvation of our soules . O Let us never descend into the dwellings of the wicked , nor into the place of them that know not God ; but be pleas'd here to guide us with thy councell , and after that receive us with thy glory through Jesus Christ our Lord. Amen . Or this . O Eternall God thou fountaine of life and pardon , there is no number of thy daies nor of thy mercies ; be mercifull unto us now and at the hour of our death ; let not thy servants be arrested with sudden death , that we be neither unready in our accounts , nor snatched hence with an imperfect duty , nor surprised in an act of sin , nor called upon when our lampes are untrimm'd ; let it be neither violent nor untimely , hasty , nor unblessed but after the ordinary visitation of men , having in it an excellent patience and an exemplar piety , and the greatest senses and demonstrations of thy eternall mercies . Preserve O God our reason and religion , our faith and our hope , our sense and our speech perfect and usefull till the last of our daies , and grant that we may die the death of the righteous , and let our last end be like to his , free from debt and deadly sin , having first discharg'd all our obligations of justice , and made competent provision for our relatives , that none of ours be left miserable and unprovided in our departure ; but grant that being blessed by thy providence , and sanctified with thy spirit , they may for ever be servants of the Lord Jesus . II. Thou knowest Lord the secrets of our hearts , shut not up thy mercifull eyes and eares unto our prayers , but spare us O Lord most holy , O God most mighty , O holy and mercifull Saviour , thou most worthy Judge eternall , suffer us not at our last hour for any paines of death to fall from thee ; but strengthen us with a mighty grace and support us with an infinite mercy , giving us perfect measures or repentance and great treasures of charity , that at the generall resurrection in the last day we may be found acceptable in thy sight , and receive that blessing which thy welbeloved son shall then pronounce to all them that love and feare thee , saying , Come ye Blessed children of my Father , receive the kingdome prepared for you from the beginning of the world . * This mercy O most mercifull Father vouchsafe to give unto us and all thy servants through Jesus Christ our Mediator and Redeemer . Amen . Here may be inserted any of the portions of the prayer of intercession , which is at the end of Morning Prayer . The Blessing . THe Lord blesse you and keep you : The Lord make his face to shine upon you and be gracious unto you . The Lord lift up the light of his countenance upon you and give you peace : The blessing of God Almighty , the Father , Son and Holy Ghost be amongst you and abide with you , and be your portion for ever and ever . Amen . The end of Evening Prayer . To be added to the foregoing Offices upon speciall occasions immediately before the blessing at Morning or Evening Prayer . A prayer before Sermon . O Lord God fountaine of life , giver of all good things who givest to men the blessed hope of eternall life by our Lord Jesus Christ , and hast promised thy holy Spirit to them that aske him ; Be present with us in the dispensation ofthy holy word [ * and Sacraments ] grant that we being preserved from all evil by thy power , and among the diversities of opinions and judgments in this world from all errors and false doctrines , and led into all truth by the conduct of thy holy spirit , may for ever obey thy heavenly calling : that we may not be onely hearers of the word of life , but doers also of good workes , keeping faith and a good conscience , living an unblameable life , usefully and charitably , religiously and prudently in all godlinesse and honesty before thee our God , and before all the world , that at the end of our mortal life we may enter into the light and life of God to sing praises and eternall hymnes to the glory of thy name in eternal ages , through Jesus Christ our Lord. Amen . In whose name let us pray in the words which himselfe commanded . saying , OUr Father which art in heaven * Hallowed be thy Name * Thy Kingdome come * Thy will be done in earth as it is in heaven * Give us this day our daily bread * And forgive us our trespasses as we forgive them that trespasse against us * And lead us not into temptation * But deliver us from evill . For thine is the Kingdome , the Power and the Glory , for ever and ever . Amen . A prayer of Thanksgiving after Sermon ; if it be convenient by reason of the time or other circumstances . I. ALmighty God our glory and our hope , our Lord and Master , the Father of mercy and the God of all comfort , we humbly present to thee the sacrifice of a thankfull spirit in a joyfull acknowledgment of those infinite favours , by which thou hast supported our state , enriched our spirits , comforted our sorrowes , releiv'd our necessities , blessed and defended our persons , instructed our ignorances and promoted our eternall interest . * We praise thy name for that portion of thy holy word of which thou hast made us partakers this day . Grant that it may bring forth fruit unto thee , and unto holinesse in our whole life , to the glory of thy holy name , the edification of our Brethren , and the eternall comfort of our soules in the day of our Lord Jesus . II. Have mercy upon all that desire , and upon all that need our praiers . Ease the paines of the sick , support the spirit of the disconsolate , heare the cries of Orphans and Widdowes in their calamity , and restore all that are oppressed to their rights , and sanctify to them all their wrongs ; pity the folly , and pity the calamities of poor mankind ; in mercy remembring them that are appointed to die , comfort and support their spirits , perfect and accept their repentance , and receive the soules returning unto thee , whom thou hast redeemed with thy most precious blood . III. Lord pity and pardon , direct and blesse , sanctify and save us all . Give repentance to all that live in sinne , and perseverance to all thy sons and servants for his sake who is thy beloved , and the foundation of all our hopes , Our Blessed Lord and Saviour Jesus , to whom with the Father and the holy Spirit be all honour and glory , praise and adoration , love and obedience now and for evermore . Amen . If this whole office be said at Morning or Evening Prayer respectively ; the Collect before sermon here put downe , may be used instead of the Usual prayer before sermon ; ending with the Lords prayer : and the Sermon to begin immediately before the blessing . The Sermon being ended ; the prayer of thankes-giving may be said , and the congregation dismissed with the blessing set downe at the end of Evening Prayer . A prayer when a sick person desires to be publikely prayed for . I. O Almighty and most gracious Father who art the fountaine of life and health and pardon , hear the prayers of thy servants in behalfe of our Brother [ or Sister ] the miserable for the afflicted , of sinners for him [ or her ] whom thou hast smitten . Lord lay no more upon him then thou shalt enable him to beare , but give him patience ; and doe thou thy selfe open a door for his escape , even by a holy and a reformed life , and a speedy recovery , or else by a blessed death , as thou in thy infinite loving kindnesse shalt choose for thy glory and his eternall interest . II. Lord give unto thy servant a perfect repentance and a perfect pardon of all his sins . Remember not the errors of his youth , the weaknesse of his spirit , the surprises of his life , and the crimes of his choice : but joyne his present sufferings to the passion , his prayers to the intercession , and his repentance to the merits of our dearest Saviour Jesus , that he may be pardoned and pitied , comforted and supported , sanctified and saved in the day of recompenses . III. Blessed Jesus who hast overcome all the powers of sinne , Hell and the grave , take from thy servant all inordinate fear of death , give him a perfect resignation of his will and conformity to thine ; restraine the power of the enemy , that he may not prevaile against the soule which thou hast redeemed : If it be thy will give him a speedy restitution of his health , and a holy use of the affliction : or if thou hast otherwise decreed , preserve him in thy fear and favour , and receive his soule to mercy , to pardon , and eternal life through thy mercies and for thy compassion sake , O Blessed Saviour and Redeemer Jesus . Amen . I. For seasonable weather in time of drowth , immoderate raine , or scarcity , or death of Cattel , &c. O Lord God whose providence is universal and sufferest nothing to happen in vaine , have mercy upon thy servants who have deserved thy wrath and to suffer thy indignation in every expression by which thou art pleas'd to signifie it . Thou O God coverest the Heaven with clouds , and preparest raine for the earth ; thou makest the grasse to growe upon the mountains , and herbe for the use of men : Thou givest fodder unto the cattel , and feedest the young ravens that call upon thee ; Heare us O God who are thy servants , and the sheep of thy pasture ; we have indeed wandered and gone astray , but doe thou be mercifull unto us and bring us home to thee : Take away thine anger from us ; Blesse the labours of the husbandman , and the fruits of the feild , refresh the weary earth with seasonable showers [ or , * seasonable weather ] for thou hast the key of raine , and the key of providence , thou didst bind up the heavens with ribs of iron , and thou didst open againe the sluces of water at the prayer of thy servant Elijah , and thy hand is not shortned , and thy mercies have no limit . II. Open thy hand O God and fill us with thy loving kindnesse , that the Mower may fill his hand , and he that bindeth up the sheaves his bosome , that our garners may be full with all manner of store ; that our sheep may bring forth thousands and ten thousands in our streets : That our oxen may be strong to labour , that there be no breaking in , or going out , that our hearts may be replenish'd with food and gladnesse , that there be no complaining in our streets . Give us sufficient for this life ; food and raiment , the light of thy countenance , and contented spirits ; and thy grace to seeke the Kingdom of heaven and the righteousnesse thereof in the first place , and then we are sure all these things shall be added unto us . Grant the desires and heare the prayer of thy servants for Jesus Christ his sake our Lord and onely saviour . Amen . Or this upon the same occasion , or in the time of any other judgement . ALmighty Father , Lord of Heaven & Earth , we have sinned , and thou hast smitten us , & al our evils that we suffer are drawne upon our heads by our owne impious hands ; let thy threatnings and thy judgments , thy love and thy feare , thy promises and thy precepts ; worke in thy servants an excellent repentance , and let our repentance obtaine thy favour , and thy favour remove the present evil [ of Drowth , of immoderate raine , of Murren , of Plague , of Warre , of Sicknesse ] from us [ according to the present occasion ] ; sanctify unto us thy rod , and support us with thy staffe , and restore us to those comforts which we need and which thou hast promised to give to them that love and feare thee , that repent of their sins , and beg for pardon ; through Jesus Christ our Lord Amen . A shorter forme of Morning prayer for a Family . A more private office for the family to be said betimes in the Morning on Sundaies , or at any houre of the morning upon the other daies of the weeke . In the name of our Blessed Lord and Saviour Jesus . Our Father , &c. The morning Hymne . * HEarken unto the voice of my cry , my King , and my God , for unto thee will I pray . ¶ My voice shalt thou hear in the morning . O Lord in the morning will I direct my prayer unto thee and will looke up . * Great is our Lord and greatly to be praised ; his eyes are ever upon the righteous , and his ears are open unto their cry . ¶ Thy mercy O Lord is in the heavens ; and thy faithfulnesse reacheth unto the clouds . * Thy righteousnesse is like the great mountaines , thy judgements are a great deep : O Lord thou preservest both man and beast . ¶ How excellent is thy loving-kindnesse O Lord , therefore the children of men put their trust under the shadow of thy wings . * For with thee is the fountaine of life : in thy light we shall see light . ¶ According to thy name O God , so is thy praise to the ends of the earth : thy right hand is full of righteousnesse . * The Lord , the Lord God is mercifull and gracious , long-suffering and abundant in goodnesse and truth , keeping mercy for thousands , forgiving iniquity , and transgression and sin , and that will by no means clear the guilty . ¶ What is man that thou shouldest magnifie him , and that thou shouldest set thy heart upon him ? * And that thou shouldest visit him every morning , and try him every moment ! ¶ If thou wouldest seek unto God betimes , and make thy supplication to the Almighty : * If thou wert pure and upright , surely now he would awake for thee , and make the habitation of thy righteousnesse prosperous . ¶ O Lord be gracious unto us , we have waited for thee , be thou our arme every morning ; our salvation also in the time of trouble . * O send out thy light and thy truth , let them lead me , let them bring me to thy holy hill , unto thy dwelling . ¶ O put your trust in the Lord , for with the Lord there is mercy , and with him is plenteous redemption : he shall redeem his people from their sins . * Then shall their light breake forth as the morning , and their health shall spring forth speedily ; for the glory of the Lord shall be their reward . Glory be to the Father , and to the Son , and to the Holy Ghost , As it was in the beginning , is now , and ever shall be world without end . If there be time and conveniency , let a chapter be read out of the Sapiential bookes in order . viz. The proverbs of Solomon , Ecclesiastes , the Wisedome of Solomon , Ecclesiasticus . Then shall follow the Creed , To be said by all together . I Beleeve in God the Father Almighty maker of Heaven and earth * And in Jesus Christ his onely son our Lord * which was conceived by the holy Ghost , borne of the Virgin Mary * suffered under Pontius Pilate , was crucified , dead , and buried* He descended into hell * The third day he rose againe from the dead * He ascended into Heaven , and sitteth on the right hand of God the Father Almighty * From thence he shall come to judge the quicke and the Dead . * I believe in the holy Ghost * The holy Catholick Church , the communion of Saints * the forgivenesse of sins * the resurrection of the body * and the life everlasting . Amen . Minister . The Lord be with you People . And with thy spirit . I. Let us pray . O Eternall and most blessed Saviour Jesus , thou art the bright morning star , and the sun of righteousnesse , thou dost enlighten our eyes with thy beauties , and our hearts with thy comfort and with the joyes of God , thou art the fountaine of health and life , of peace and truth , of rest and holinesse ; thou givest to them that want , thou comfortest them that suffer , thou forgivest them that repent , and hearest the prayers of all them that call upon thee ; we adore thee and praise thy glories , and rejoyce in thy salvation , and give thee thanks for thy blessing and defending us this night , from all the evill which we have deserved every day , and from all the violences and snares by which the enemie of mankind would have hurt us , or destroyed us , unlesse he had been restrained by thy eternall goodnesse and thy almighty power . Blessed be God. II. We acknowledge O God and Father of our life that we are lesse then the least of all thy mercies , and our iniquity is greater then we can bear : our thoughts are vaine , our words are foolish and uselesse , injurious and uncharitable , our actions criminall and hatefull ; our devotion cold , our passions violent and unreasonable ; our duties imperfect , our repentance little , our holinesse none at all . O God our Judge we confesse before thee that we neither know thee as we ought , nor have taken care that we might ; we live in the world to our selves , but without just regards of thee and of religion ; we daily receive thy blessings , and yet we provoke thee every day ; we tremble not at thy judgements though we have deserved them , nor fear till the evil day comes upon us ; we are greedy of doing evill , but impatient of suffering any : in prosperity we forget thy severity and justice : in afflictions we are timorous and amazed , & dare not relie upon thy goodnesse , nor with confidence and love expect the effects of thy mercies and forgivenesse . Every thing can tempt us to sin , and we fall infallibly ; but by all the arts of thy Spirit and the methods of thy mercy we are not brought to obey thee as we ought : Our state is sad , our condition is sinfull , our hopes are broken , and we often forget our selves , and still neglect and despise our owne danger . III. BUt O God our Father , mercifull , and gracious , have mercy upon us . Be pleased to admit thy servants to a full pardon of all our sins , let us not persevere in any one sinne , nor passe from one sin to another . Smite us not O God in thy anger , and let not thy wrath descend upon our guilty heads . Thy anger O God is insufferable , thy vengeance is the portion of accursed soules , and thou hast prepared the everlasting fire for the Devill and his Angels for ever . O Lord thou Father of our life and lover of soules , let us never have our portion in the bottomlesse pit , in the lake that burueth with fire and brimstone for ever : but let our portion be in the actions of repentance , in the service of God , in the aids and comforts of thy Spirit , in dutie and holinesse , in the light of thy countenance , and in the likenesse and in the inheritance of our Lord Jesus . O God let not thy arrowes smite us , nor thy judgements consume us ; keep us from all expressions of thy wrath , and let us rejoice in thy mercies and loving-kindnesses for ever and ever . Amen . IV. And that thy servants may reasonably and humbly hope for thy final mercies and deliverance , be pleased to give us all that we need in order to the performance of our dutie , and worke all that in us by which we may please thee . Instruct us in thy truth , and prepare the means of salvation for us , providing for the necessities , and complying with the capacities of evey one of us . Take from us all blindnesse of heart , and carelessenesse of spirit , all irreligion , and wilful ignorance . Create in us a love of holy things , and open our hearts that we may perceive and love and retaine the things of God with diligence , and humility and industry . O God our Father , pity our weaknesses & temptations , our avocations and unavoidable divertisements , the prejudices and evill contingencies happening in the state of our lives : Enable us with sufficient and active graces to doe whatsoever thou requirest of us severally . Require no more of any one of us then thou hast or shalt give unto us , neither doe thou exact all that ; for we all confesse our weaknesses and defects , our strange imperfections and inexcusable wandrings and omissions : but be pleased to cure all our vitious inclinations ; and take care to remoove from us all those temptations which without thy mighty grace are not to be avoided , and if they come are by our weaknesses not to be overcome . Keep us O God from flattery and irreligion , from vicious complyances , and evill customes , and let not the reverence of any man cause us to sin against thee ; keep us upright in our religion and worshippings of thee , and let no change of the World engage us in a state of life against our duty for Jesus Christ his sake our Dearest Lord and Saviour . V. Keep us O God by thy holy Spirit of grace from all the sins of idlenesse and intemperance , from injustice and sensuality , from the lust of the flesh and the lust of the eyes , from the pride of life and vanity of spirit , from being carelesse of our dutie of false in our trust , from breach of promise or reproachfull language , from slandering or traducing any man , from false accusation and false witnesse , from faction and envie ; Grant us thy grace that we may be diligent in our businesse , just in our charges , provident of our time , watchfull in our dutie , carefull of every word we speak . O make us to be pleased in the offices of religion , usefull to those that imploy us , dutifull to our superiors , loving to each other , conscientious in private , humble in publick , patient in adversity , religious and thankful in prosperity . VI. O Blessed God take care of our soules , and of our bodies : keep us from sharp and tedious sicknesses ; let us never fall into want , or be unprovided for in our age , and forsake us not O God , when we are gray-headed ; Grant us great measures of thy Spirit , that we may abstaine from all appearances of evill , and from all occasions of it , and that we may take care to doe whatsoever is honest and of good report , that having laid up a treasure of good workes against the day of thy visitation , we may rejoyce in the day of our death , and find mercy at the day of judgement , through the goodnesse of our God , and by the grace of our Lord and Saviour Jesus Christ. Amen . VII . Blesse and sanctify , defend and save all Christian Kings , Princes , Governors and States ; Grant that all powers , Civil and Ecclesiasticall may joyne together in the promoting the honour of God and the kingdome of the Lord Jesus , and may find the blessings of God , and the rewards of the Lord Jesus in this world and in the world to come . Give health and comfort , peace and holinesse , long life and increase of grace to the cheifest of this family [ his Wife and children ] grant that their portion may be in religion , and the love of God , keep them from all evill by the guard of Angels , and lead them into all good by the conduct of thy good Spirit . VIII . In mercy and great compassion remember all them that are miserable and afflicted , persecuted or poore , that have lost their estates or lost their liberty , their health or their peace , their innocence or their hopes ; restore them O Lord to all good , and to all usefull comforts , and let not the enemie of mankind invade thy portion , or destroy any soule for whom thou hast paid the price of thy most precious blood . Hear us O God in mercy , and blesse all our relations , and prosper all our labours , and sanctify all our intentions , and forgive us all our sins , and releive all our necessities , and defend us from all dangers , and especially from our own selves , from our evill habits , and foolish customes , from our weake principles and sad infirmities , from our evill concupiscence and vitious inclinations , from the power of the Devill , and from thy wrath , and bring us in mercy and truth , in holinesse and comfort , in labour and certainty to a fruition of the glories of God , in the inheritance of our blessed Saviour . Grant this O God our Father , for the merits and by the redemption and intercession of our Blessed Lord and Saviour Jesus Christ. Amen . THe grace of our Lord Jesus Christ , and the love of God , and the communication of the holy Spirit of God be with us , defend and guide , sanctify and save us , and al our relatives , and all the servants of God this day and for evermore . Amen . A short forme of Evening prayer for a family . In the name of our Blessed Lord and Saviour Jesus . Our Father , &c. The HYMNE . O* Lord our Lord how excellent is thy Name in all the Earth , thou hast set thy glory above the Heavens . ¶ When I consider thy heavens , the work of thy fingers , the moone and the stars which thou hast ordained . * What is man that thou art mindfull of him , and the Son of man that thou visitest him ? ¶ For thou hast made him little lower then the Angels , and hast crowned him with glory and honour . * Thou madest him to have dominion over the workes of thy hands : and hast put all things under his feet . ¶ All sheep and oxen , yea and the beasts of the feild , the fowle of the aire , and the fishes of the sea . * O Lord our Governour how excellent is thy name in all the world ! ¶ The heavens declare the glory of God ; and the firmament sheweth his handy work . * Day unto day uttereth speech , and night unto night sheweth knowledge . ¶ Their line is gone out through all the earth , and their words to the end of the world . * To the end that my glory may sing praise to thee and not be silent : O Lord my God I will give thankes unto thee for ever . ¶ Shew me thy wayes O Lord , teach me thy paths , lead me in thy truth and teach me ; for thou art the God of my salvation , on thee doe I wait all the day . * Remember O Lord thy tender mercies and thy loving-kindnesses ; for they have been ever of old . ¶ Remember not the sins of my youth , nor my transgression : according to thy mercy remember thou me for thy goodnesse sake O Lord. * For thy names sake O Lord pardon mine iniquity , for it is very great : O keepe my soule and deliver me , let me not be ashamed , for I put my trust in thee . ¶ That which I see not teach thou me : I have done iniquity , but I will doe no more : for there is no darkenesse , nor shadow of death where the workers of iniquity may hide themselves . * For his eyes are upon the wayes of man , and he seeth all his goings : but none saith , where is God my maker who giveth songs in the night . ¶ But I put my trust in thee O Lord ; I have said thou art my God ? * Into thy hand I commend my spirit , thou hast redeemed me O Lord God of truth . ¶ I will lay me downe in peace : for thou Lord only makest me dwell in safety . Glory be to the Father , &c. As it was in the beginning , &c. Or this . * PReserve me O God , for in thee doe I put my trust : O my soule thou hast said unto the Lord , thou art my Lord : my goodnesse extendeth not to thee ; ¶ But to the Saints which are in the earth , and to the excellent in whom is all my delight . * The Lord is the portion of mine inheritance and of my cup : thou maintainest my lot . ¶ I will blesse the Lord who hath given me counsell : my reines also instruct me in the night seasons . * I have set the Lord alwaies before me : because he is at my right hand I shall not be mooved . Therefore my heart is glad , and my glory rejoyceth : my flesh also shall rest in hope . ¶ For thou wilt not leave my soule in hell : neither wilt thou suffer thine Holy one to see corruption . * Thou wilt shew me the path of life ; in thy presence is the fulnesse of joy , at thy right hand there are pleasures for evermore . ¶ As the heart panteth after the water brookes , so panteth my soule after thee O God. * My soule thirsteth for God , for the living God ; when shall I come and appeare in the presence of God ? ¶ The Lord will command his loving-kindnesse in the day time , and in the night his song shall be with me ; I will make my prayer unto the God of my life . * For thou art the God that doest wonders ; thy way O God is in the sanctuary : who is so great a God as our God ? ¶ Surely he shall deliver thee from the snare of the Fowler , and from the noisome pestilence . * Thou shalt not be afraid for the terror by night : nor for the arrow that flieth by day . ¶ For he shall give his Angels charge over thee to keepe thee in all thy waies ; they shall beare thee in their hands least thou dash thy foot against a stone . * I will remember thee upon my bed , and meditate on thee in the night-watch ; for thou hast been my health , therefore in the shadow of thy wings will I rejoyce . ¶ Blessed be the Lord , who daily loadeth us with benefits , even the God of our salvation . * He that is our God is the God of salvation : and unto God the Lord belong the issues of death . ¶ Also unto thee O Lord belongeth mercy : for thou rendrest to every man according to his worke . Glory be to the Father , &c. As it was in the beginning , &c. The Lesson . 1 Thessal . 5. 2. YOur selves know perfectly that the day of the Lord so commeth as a theife in the night . * For when they shall say , peace and safety , then sudden destruction commeth upon them , as travail upon a woman with child : and they shall not escape . * But ye brethren are not in darknesse , that that day should overtake you as a theife ; ye all are children of the light and children of the day : we are not of the night or of darknesse ? * Therefore let us not sleepe as doe others ; but let us watch and be sober . * For they that sleep , sleep in the night , and they that be drunken are drunken in the night . * But let us who are of the day be sober , putting on the breast-plate of faith and love , and for an helmet the hope of salvation . * For God hath not appointed us to wrath ; but to obtaine salvation by our Lord Jesus Christ : * Who died for us , that whether we wake or sleepe , we should live together with him . Or read a chapter in the Sapientiall bookes in order . After the lesson recite the Creed . I beleive in God the Father Almighty , &c. The Lord be with you . Ans. And with thy Spirit . Let us Pray . I. The confession of sins taken out of the prayer of S. Ephraim the Syrian . O Almighty God who dwellest in the inaccessible light , before whom the greatest mountaines are like the dust of the ballance , and in whose sight the heavens are not pure , and the Angels tremble , and the Saints are charg'd with folly , and all the world shall feare in thy glorious presence ; we confesse to thee O Lord , Father of heaven and earth , all those sins which we have wrought in private and in publick ; for thou knowest all things , and nothing is hid from thy righteous eyes . Thou art the God of mercy and pity , and thou wouldst have all , even strangers to be sav'd ; we fly therefore unto thee who art the lover and Saviour of all the soules of the faithfull . Have pity upon us who have many times imbitterd and greiv'd thy most holy spirit , to the joy of our enemies and the sad ruine of our pitiable and wounded soules . Behold O God we have been dead in sins and trespasses , and servants to thy enemy . There is no kind of sins but we have committed , or would have committed ; If it were pleasant , we cared not for the foulnesse , but if we were tempted we did fall ; and where we did fall , there we did love to lie ; we have sinn'd worse then the adulteresse or the theife , more then the publican or the prodigal , oftner then David or Manasses : we have sinn'd against greater mercies , a more determin'd conscience , a better law , a clearer revelation , more terrible threatnings , and better , much better promises . II. We know O God and tremble at the sad remembrance , that all our sins shall be plac'd before our faces at the day of thy dreadfull appearance ; O looke upon us with a mighty pity , let not the Angel of wrath snatch our precious soules from thy beatifick presence ; Take not the sweet refreshments of thy Spirit from us one houre . O Dearest Lord , thou lover of soules , take not our lives from us while our soules are unprepared and unready , unexcus'd and unpardon'd ; for thou knowest the abysse of our sins , and thou knowest what is that abysse of flames and anger which is prepared for foolish and unwary soules . III. Most Blessed Saviour Jesus thou gavest thy life to redeeme us from death ; and thou art the Judge of those actions for which thou wert a sacrifice ; and to give sentence upon those men for whom thou art an advocate and makest perpetuall intercession : O suffer us not to fall under thine eternall anger ; destroy the whole body of sin in us ; bring our understandings into the obedience of God , our affections under the dominion of reason , our reason into a perfect subordination to thy Holy Spirit ; that we may love thee and feare thee , and by repentance and charity may enter into thy favour , and dwell there by a holy perseverance all our daies , through Jesus Christ our Lord. IV. The Prayers . DOe thou open our eyes that we may see our own vilenesses and forsake them , and our foolish errors that we may amend them , and all our infirmities that we may watch against them , and all our dutie that we may pursue it earnestly and passionately , prudently and intirely , presently and for ever . Cause us to returne to our duty with greater fervor and devotion then ever we have sinn'd against thee with pleasure and delight , and as we have dishonourd thee by our unworthinesse , so grant that we may glorifie thee tentimes more , weeping bitterly for our sins , watching against them strictly , hating them infinitely , and forsaking them utterly . O grant that we may every day renew our repentances and vowes of a better life , and make us to doe every day what we promise , and what is our dutie ; so imprinting a holy religion and a severe repentance in our spirits , that we may confesse our sins with a reall and humble sorrow , and beg for pardon because we desire it , and aske for thy helpe because wee will make use of it , and number our sins because wee will leave them , not resting in formes of godlinesse , but living in the power of it , in love and duty , in holinesse and godly choice through Jesus Christ our Lord. V. MOst Gracious God and Father imprint in our hearts great apprehensions of thy power and thy glories , of thy judgement and thy mercies ; of our sins and of our change approaching , of our fugitive life and the day of our death , of our duty and our danger , and the inexpressible terrors of the day of Judgement ; and in proportion to such apprehensions teach us O God to walke in this world with fear and caution , with hope and purity , with diligence and devotion , religiously and usefully , humbly and charitably , with love and obedience to thee , with love and Justice to our neighbours , with sober spirits and chast bodies , with temperance and peace , with faith and patience , with health and holinesse , in the favour of God and the friendlinesse of our neighbours , in the communion of the Church , and in obedience to all good lawes ; that we being blessed by thy providence , defended by thy ministring Angels , conducted by thy good Spirit , instructed by thy word , nourished by the body of Christ , cleansed by his blood , and clothed with his righteousnesse , may grow from grace to grace in the increase of God to the fulnesse of Christ , being subjects of thy Kingdome of grace in this world , and heirs of the Kingdome of glory in the world to come through Jesus Christ our Lord. VI. GIve us pardon , O thou God of mercy and peace , for all the errors and follies , the ignorances and omissions , the rash words and imprudent actions of which any of us hath been guilty this day or at any time before ; we confesse our sins every day , and yet every day sin against thee ; and we pray unto thee for all the blessings that we neede , and thou givest us all that we pray for and much more ; but yet we regard thee not , but every day have new matter of shame and sorrow . Lord have mercy upon us . Christ have mercy upon us . Lord have mercy upon us . FOr if thou Lord wilt be extreme to marke what is done amisse , we shall not be able to abide or stand upright in judgement : Thy mercy is great , and thou hast blessed us this day , and kept us from the evils of our inclination , and the evils of temptation : and though in the things wherein our consciences doe not accuse us we are not justified , but by thy mercies & loving-kindnesse in Christ Jesus , yet we rejoyce in thy goodnesse to us , and praise thy bounties and thy love , and hope in thy mercies , and beg of thee that thou wilt pardon us and keepe us , this night and ever ; sanctify and save us , blesse us at home and abroad , in the workes of our calling and the duties of religion , in our persons and relations ; make us to doe what pleaseth thee , and to be what thou hast designed us to be , and to receive what thou hast promised , and to keepe us from all the evill we have deserved , for Jesus Christ his sake our dearest Lord and Saviour . Amen . THe Grace of our Lord Jesus Christ , and the love of God , and the Communication of the holy Spirit of God be with us , and with all our relatives , and with all the servants of God for ever and ever . Amen . Varieties to be added upon the great Festivals of the Yeare . Upon Christmas day . The Psalmes appointed at Morning Prayer . Psalme 2. Psalme 45. Psalme 110. Evening Prayer . Psalme 87. Psalme 89. The Hymne for Christmas day , to be said after the second lesson at Morning and Evening Prayer . * PRaise waiteth for thee O God in Sion : and unto thee shall the vow be performed . * O thou that hearest prayer unto thee shall all flesh come . * Blessed is the man whom thou choosest , and causest to approach unto thee , that he may dwell in thy courts : He shall be satisfied with the goodnesse of thy house , even of thy Holy Temple . * By terrible things in righteousnesse wilt thou answer us O God of our salvation , who art the confidence of all the ends of the earth , and of them that are a far off upon the sea . * Come and hear all ye that fear God , and I will declare what he hath done for my soule . * The people that walked in darknesse hath seen a great light ; and they that dwell in the land of the shadow of death , upon them hath the light shin'd . * O that men would therefore praise the Lord for his goodnesse , and declare the wonders that he hath done for the children of men . * He turneth the wildernesse into a standing water , and dry ground into water-springs . * He maketh the barren woman to keep house , and to be a joyfull mother of Children . * For unto us a child is borne , unto us a son is given , and the government shall be upon his shoulders . * His name shall be called wonderfull , counsellor , the mighty God , the everlasting Father , the prince of peace . * Of the increase of his Government and peace there shall be no end . * He shall sit upon the throne of David to order his Kingdome , and to establish it with judgement and justice for ever and ever . * O that men would therefore praise the Lord for his goodnesse , and declare the wonders that he hath done for the children of Men. Minister . Glory be to God on high . Answer . And on earth peace , good will towards men . Minister , Amen . Answer , Amen . Then proceed to the Nicene Creed . The collect to be inserted after the first collect of the Morning and Evening prayer ; and may be said during the twelve daies . ALmighty God who hast so loved the world that for our redemption from sin & misery thou gavest thy son , that he taking upon him our nature , and being borne of a Virgin , might performe to thee the obedience which mankind owed , and pay the price in which we were indebted , and teach us what thou wouldest have us to doe , and convey to us all the good which thou didst designe for us ; overshadow us with thy holy Spirit of grace , that we may conceive Christ in our hearts by faith , relyup on him in a holyhope , and expresse him in anexcellent charity ; that as he was pleased to take upon him our nature , so we may be borne againe , and be partakers of the Divine nature , that conforming to his image , following his example , and being filled with his Spirit , we may grow in the knowledge and love of God , and live in righteousnesse ; that being thy sons by a holy adoption , we may partake of the inheritance of thy welbeloved son , the firstborne of all the creatures , our Lord and Saviour Jesus Christ Amen . Upon Good Friday . Instead of the Psalmes of the day read at Morning Prayer . Psalme 22. Psalme 25. Psalme 51. Evening Prayer Psalme 81. Psalme 85. Psalme 86. Psalme 88. or any three of them . The Collect. O Most Blessed , most gracious Saviour Jesus who by thyobedience unto death even the death of the crosse didst become the sacrifice of the world , the great example of patience , the Lord of life , the good shepherd laying downe thy life for thy sheepe , and the mediator betweene God and man ; let thy wounds heale , thy blood cleanse , thy death make us to live , and thy Spirit make us to worke righteousnesse all our daies ; that we may by thy aide and by thy example obey our heavenly Father with all our powers and all our faculties , with our reason and our affections , with our soules and with our bodies , with our time and with our estate , in prosperity and adversity ; that we may beare our crosse patiently , and doe thy worke cheerefully , and be ready to benefit mankind with great charity and great industry , that being followers of thy life and partakers of thy death , we may receive a part in the resurrection of the just to the joyes of God in thy inheritance O most blessed , most Gracious Saviour Jesus . Amen . For Easter day . The Psalmes appointed for Morning Prayer . Psalme 30. Psalme 45. Psalme 47. Evening Prayer . Psalme 57. Psalme 66. Psalme 72. The Hymne to be said after the second lesson at Morning and Evening prayer . IN thee O Lord I have put my trust , let me never be put to confusion , but rid me and deliver me in thy righteousnesse ; incline thine ear unto me and save me . ¶ Be thou my strong hold whereunto I may alway resort : thou hast promised to helpe me , for thou art my house of defence and my Castle . * For thou O Lord God art the thing that I long for : thou art my hope even from my youth . ¶ Thorough thee have I beene holden up ever since I was borne : thou art he that tooke me out of my mothers wombe ; my praises shall be alwaies of thee . * O let my mouth be filled with thy praise that I may sing of thy glory and honour all the day long . ¶ Thy righteousnesse O God in very high : and great things are they which thou hast done : O God who is like unto thee● * O what great troubles and adversities hast thou shewed me ? and yet didst thou turne and refresh me : yea and broughtest me from the deepe of the earth againe . ¶ Thou hast brought to me great honour , and comforted me on every side . * Therefore will I praise thee and thy faithfulnesse O God playing upon an instrument of musick : unto thee will I sing upon the harp , O thou holy one of Israel . ¶ My lips will be faine when I sing unto thee : and so will my soule whom thou hast delivered . * Blessed be the Lord God , even the God of Israel , which onely doth wondrous things . ¶ And blessed be the Name of his Majesty for ever , and all the earth shall be filled with his Majesty . Amen . Amen . Glory be to the Father &c. As it was in the beginning &c. The Collect , O Most Holy , most Glorious Saviour and redeemer Jesu who for our sakes didst descend from the glories of God to the paines and labours of the earth , and didst passe from a painfull life to an ignominious death , from the bitternesse of death to the darkenesse of the grave , and by thy divine power didst raise thy selfe from death to life againe ; we give thee thanks for thy infinite love to us and all mankind ; we acknowledge thee to be our Lord , and confesse thee to be our God , we adore thy Majesty , and rejoyce in thy mercies ; we humbly pray thee to enable us with thy Spirit to beleive all thy doctrines , and to obey all thy Commandements , that after a holy and a religious life spent in doing honour to thy holy Name we may be partakers of thy holy resurrection , passing from death to life , from the darkenesses of the grave to the light of Heaven , from an imperfect duty to the perfection of holinesse in the fruition of the joyes of God in thy eternall Kingdome , O Most holy , Most Glorious Saviour and Redeemer Jesu . Amen . Upon Ascension day . Instead of the Psalmes of the day read at Morning Prayer . Psalme 15. Psalme 21. Psalme 24. Evening Prayer Psalme 92. Psalme 96. Psalme 97. The Collect. O Blessed High Priest , Holy Jesus , King of the world and head of the Church , who when thou hadst taken upon thee our Nature and our sin , and appeased thy Fathers wrath , and perform'd all his will , and overcome death and rescued all obedient soules from the hand of the enemy , didst ascend to thy Eternall Father , and open the Kingdome of Heaven to all beleivers ; thou hast espoused thy Church unto thy selfe with the eternall circles of thy providence , with thy love and with thy care , with thy word and with thy Spirit , thy promises and thy holy intercession ; thou hadst a feeling of our infirmities , and art our mercifull High Preist makeing intercession for us for ever ; O be pleased to represent and supply all our wants , excuse all our infirmities , pity all our calamities , pardon our sins , and send downe thy holy spirit of grace into our hearts , that though we walke upon the earth yet our conversation may be in heaven , and there also may be our portion and inheritance for ever through thy mercies O most Gracious Saviour and Redeemer Jesus . Amen . For Whitsunday . Psalmes for Morning Prayer . Psalme 87. Morning Prayer . Psalme 89. Evening Prayer . Psalme 2. Evening Prayer . Psalme 45. Evening Prayer . Psalme 110. The Hymne to be said after the second lesson at Morning and Evening Prayer . * SIng a loud unto God our strength : make a joyfull noise unto the God of Jacob. ¶ I will remember the workes of the Lord : surely I will remember thy wonders of old : I will meditate of all thy workes , and talke of thy doings . * Thy way O God is in the sanctuary : who is so great a God as our God ? thou art the God that doest wonders ; thou hast declared thy strength among the people . ¶ Vow and pay unto the Lord your God : let all that be round about him bring presents unto him that ought to be feared . * He shall cut off the spirit of princes : he is terrible to the Kings of the earth . ¶ Say unto God , how terrible art thou in thy workes : thorough the greatnesse of thy power shall thine enemies submit themselves unto thee . * Sion heard and was glad , and the daughters of Judah rejoyced : because of thy judgements O Lord. ¶ For thou Lord art high above all the earth : thou art exalted farre above all Gods. * Light is sowne for the righteous , and gladnesse for the upright in heart . ¶ Rejoyce in the Lord ye righteous : and give thankes at the remembrance of his Holinesse . * The Lord hath made knowne his salvation : his righteousnesse hath he openly shewed in the sight of the Heathen . ¶ He hath remembred his mercy and truth toward the house of Israel : all the ends of the earth have seene the salvation of our God. * Give unto the Lord ( O ye kinreds of the people ) give unto the Lord glory and strength . ¶ For he commeth , For he commeth to judge the earth : he shall judge the world with righteousnesse , and the people with his truth . Glory be to the Father , &c. As it was in the beginning &c. The Collect. O Eternall God the Great Father of spirits , the great Lover of soules , who didst send thy holy Spirit upon thy Church in the day of Pentecost , and hast promised that he shall abide with thy Church for ever , let thy holy Spirit lead us into all truth , defend us from all sin , enrich us with his gifts , refresh us with his comforts , rule in our hearts for ever , conduct us with his truth , and lead us in the way everlasting , that we living by thy Spirit , and walking in him , may by him be sealed up to the day of our redemption ; O let thy Spirit witnesse to our spirits that we are the children of God , and make us to be so for ever , through Jesus our Lord , who liveth and reigneth with thee in the unity of the same Spirit one God world without end . Amen . Upon Trinity Sunday . O Blessed ineffable and most mysterious Trinity how admirable are thy beauties , how incomparable are thy perfections , how incomprehensible are those relations of the three most Blessed Persons , which we believe and admire and adore but understand not ! The Angels are amazed in the unimaginable beauties of that glorious presence , and are swallowed up with the Ocean of thy infinity . How then can we who are in the lowest order of understanding creatures , and have removed our selves further from thee and the participation of thy excellencies , by a sinfull life , praise thee either according to our duty , or thy glories ! yet be pleased to accept the humblest adorations , and with a favourable and a gracious eye behold the lowest worshippings and duty of thy servants . We confesse and glory in thy omnipotency , thy immensity , thy goodnesse , thy uncircumscribed Nature , thy truth , thy mercy , thy omniscience . O let us also receive thy blessings and gracious influences , that we may adore thee with all our powers and possibilities for ever , love thee with all our affections for ever , serve with our best and earliest and all our industry : that being here wholly inebriated with love , and busied in thy service and the duties of a holy obedience , we may to all eternity rejoyce in the beholding of those glories , which are above all capacities , above all heavens , above all Angels , even those glories which streame forth from the throne of the Eternall God the Father , the Sonne and the holy Ghost , to whom be glory and dominion , honour and adoration , eternally confessed due and humbly paid by all men and all Angels world without end Amen . A Collect to be used upon any of the Festivals , or Commemoration of the Apostles . ALmighty God who hast built thy holy Church upon the foundation of the Apostles and prophets , Jesus Christ himselfe being the cheife corner stone , we blesse and magnifie thy Name , thy holy and ever glorious Name for thy great graces which thou gavest to thy Apostles , and Prophets , and Martyrs in the daies of their flesh ; and this day we have thy servant [ S. Paul S. Peter S. James , &c. here name the Apostle &c. ] in remembrance ; praising thee for the benefits which the church hath received by his ministery and example ; we pray unto thee to give us thy grace , that we [ obeying thy doctrine which he taught and publish'd and ] following his example as he followed Christ , we also may with safety and holinesse passe through this vally of tears , that serving thee in our generation , advancing thy honour , and obeying thy lawes , we may in the society and communion of Saints and Angels sing eternall Hallelujahs to the honour of thy mercy and of thy majesty through Jesus Christ our Lord. Amen . An Office or Order for the Holy Sacrament : of the LORDS SUPPER . An Office or order for the Administration of the Holy Sacrament of the Lords Supper according to the way of the Apostolicall Churches and the doctrine of the Church of England . THE ANTECOMMUNION . OUr Father which art in heaven , Hallowed be thy Name , Thy Kingdome come , Thy will be done in earth as it is in heaven , Give us this day our daily bread , And forgive us our trespasses as we forgive them that trespasse against us , And lead us not into temptation But deliver us from evill . For thine is the Kingdome , the Power and the Glory , for ever and ever . Amen . The Collect. O King of Glory , Lord and Maker of the World , thou art a God knowing all things , and all thoughts even long before they are , be thou present with us in this religious solemnity calling upon thee . Deliver us from the shame of our sins , from the corruption and evill inclinations that attend them , an● from all the evils that may justly follow them . Cleanse our wills and our understandings from all evill lusts and concupiscence , from the deceits of the world , from the violence and snares of the Devill , from all guile and hypocrisy , from every evill word and worke , that we may serve thee faithfully , worship thee religiously , and pray unto thee acceptably through Jesus Christ our Lord. Amen . Then shall the Minister humbly say this prayer of preparation first in behalfe of himselfe , then of the congregation . O Lord God who in mercy and great compassion doest consider thy people and hast given unto us thy unworthy servants , miserable sinners , confidence and commandement to present our selves before thee at thy holy table to represent a holy , venerable and unbloody sacrifice for our sins , and for the errors and ignorances of all thy people , looke upon me the meanest and most polluted of all them that approach to thy sacred presence . Pity me O God and wash away all my sins . Cleanse my heart , and my hands , my head and my lips from all impurities of the flesh and spirit : and remoove far from me all irreverence and undecency , all foolish imaginations and vaine reasonings , and by the power of the Holy Ghost make me worthy for this ministery , accepting this service for his sake whose sacrifice I represent , and by whose commandement I minister , even our Lord and Saviour Jesus Christ. Amen . HAve mercy upon this thy people who with hungry and thirsty soules come to be refreshed & comforted by the divine Nutriment of thy Holy Body and Blood. Pity our infirmities , despise not our unworthynesse , Curse not our follies , and take not from thy servants thy grace and the light of thy Divine Countenance , but according to the multitude of thy great mercies doe away all our offences that without selfe condemnation we may appear before thy glory , covered with the vaile of Jesus , adorned with the robe of his righteousnesse , and illustrated with the brightnesse of thy Divine spirit ; that we may live by thy grace , and feel thy mercy and pardon in this world and in the world to come through Jesus Christ our Lord. Amen . Then shall the Minister rising up rehearse with a loud voice the Eight Beatitudes : the people still kneeling . Minister . Our Lord Jesus seeing the multitudes , went up into a mountaine ; and he opened his mouth , and taught them saying . 1. BLessed are the poor in spirit : for theirs is the Kingdome of heaven . People . Lord pardon our faults and incline our hearts to obey thee that we may inherit this blessing . Minister . 2. Blessed are they that mourne : for they shall be comforted . People . Lord pardon our faults and incline our hearts to obey thee that we may inherit this blessing . Minister . 3. Blessed are the meeke : for they shall inherit the Earth . People . Lord pardon our faults and incline our hearts to obey thee that we may inherit this blessing . Minister . 4. Blessed are they which hunger and thirst after righteousnesse : for they shall be filled . People . Lord pardon our faults and incline our hearts to obey thee that we may inherit this blessing . Minister . 5. Blessed are the mercifull : for they shall obtaine mercie . People . Lord pardon our faults and incline our hearts to obey thee that we may inherit this blessing . Minister . 6. Blessed are the pure in heart : for they shall see God. People . Lord pardon our faults and incline our hearts to obey thee that we may inherit this blessing . Minister . 7. Blessed are the peace-makers : for they shall be called the children of God. People . Lord pardon our faults and incline our hearts to obey thee that we may inherit this blessing . Minister . 8. Blessed are they which are persecuted for righteousnesse sake : for theirs is the Kingdome of heaven . People . Lord make us ready in heart and body to obey thee in every thing , that we may inherit all these blessings in the Kingdome of our Lord Jesus . Amen . Let us Pray . O Lord God our Creator who hast given us life and being , and hast showne unto us the way of salvation , vouchsafing to us the revelation of Heavenly Mysteries , and hast commanded to us this service in the power of the Holy Ghost and obedience of the Lord Jesus , be thou well pleased O Lord with this our service and dutie , and grant that with a holy fear , and a pure conscience we may finish this service , presenting a holy sacrifice holily unto thee , that thou maist receive it in heaven , and smell a sweet odor in the union of the eternall sacrifice which our Blessed Lord perpetually offers ; and accept us graciously as thou didst entertaine the gifts of Abel , the sacrifice of Noah , the services of Moses and Aaron , the peace-offering of Samuel , the repentance of David and the incense of Zecharias ; and as from the hands of thy Holy Apostles thou didst accept this ministery ; so vouchsafe by the hands of us miserable sinners to finish and perfect this oblation , that it may be sanctified by the Holy Ghost , and be accepted in the Lord Jesus ; that we being adopted into the society and participation of his holinesse and sufferings , admitted to his service , incorporated to his body , united to his purity , made partakers of his intercession , pardoned by his mercy , sanctified by his grace , confirmed by his strengths , professing his religion , beleiving in his word , hoping in his promises , and keeping all his commandements may receive the reward of faithfull and wise stewards in the day of righteous judgement . Grant this O God for his sake who is the food of our soules , and the joy of our hearts , the object of our faith and hope , and the great example of charity and all excellencies , our Lord and Saviour Jesus , Christ. Amen . Then all arising from their knees , shall be read some portions of scripture , relating to the present Mystery . viz. 1 EPistle of S. Paul to the Corinthians , 11 chap. from verse 23. to the end . The Gospel according to S. Marc. 14. 2. verse unto verse the 26. Or , 1 Epistle of S. Paul written to the Corinthians , 10 chapter from verse 1. to the 18. Gospel according to S. Matthew 26. verse 17. to verse 30. Sometimes one of these may suffice , but never above two are to be us'd at once , one out of the Epistles , one out of the Gospels . Then shall follow this Eucharistical Hymne , all standing up , reciting the verses interchangeably . ONe thing have I desired of the Lord , that I will seek after ; that I may dwell in the house of the Lord all the daies of my life , to behold the beautie of the Lord , and to visit his Temple . ¶ For in the time of trouble he shall hide me in his pavilion , in the secret of his Tabernacle shall he hide me , and set me upon a rock . * Therefore will I offer in the Tabernacle sacrifices of joy , I will sing and speake praises unto the Lord. ¶ The Lord is my light and my salvation , whom shall I fear ? the Lord is the strength of my life , of whom shall I be afraid ? * Examine O Lord and prove me : try my reines and my heart . ¶ For thy loving-kindnesse is before my eyes : and I will walk in thy truth . * I have not sate with vaine persons ; neither will I goe in with dissemblers . ¶ I will wash my hands in innocency : and so will I compasse thine altar , O Lord. * That I may publish with the voice of thanks-giving , and tell of all thy wondrous workes , ¶ O tast and see that the Lord is good : blessed is the man that trusteth in him . * Look at the generations of old and see , did ever any trust in the Lord and was confounded ? or did any abide in his fear and was forsaken ? or whom did he ever despise that called upon him ? ¶ For the Lord is full of compassion and mercie , longsuffering and very pitiful , and forgiveth sins , and saveth in time of affliction . * Ye therefore that fear the Lord , beleive him : and your reward shall not faile . ¶ They that fear the Lord , will seek that which is well pleasing unto him : and they that love him shall be filled with the law . * They that fear the Lord will prepare their hearts , & humble their souls in his sight . ¶ For as his Majesty is , even so is his mercy . * What shall I render unto the Lord for all the benefits which he hath done unto me ? ¶ I will take the cup of salvation , and call upon the Name of the Lord. * Returne unto thy rest O my soule : for the Lord hath dealt bountifully with thee . ¶ I will offer to thee the sacrifice of thanksgiving , and call upon the Name of the Lord. * The Lord hath been mindfull of us and he will blesse us ; he will bless them that fear the Lord , both small and great . ¶ Blessed be the name of our God , from this time forth for evermore . Praise the Lord. Glory be to the Father , &c. As it was in the beginning &c. Then shall the Minister with a loud voice pronounce this Commination . THus saith the Lord Jesus , I am Alpha and Omega the beginning and the end , the first and the last . Blessed are they that doe his commandement , that they may have right to the tree of life , and may enter in through the gates into the City . For without are Dogs and Sorcerers , Whoremongers and Murderers . The Idolaters and the Filthy , the Fearful and the Unbeleiving , the Hypocrite and the Liars , the Drunkards and the Envious , the hinderers of Gods word , and the Slanderers of their neighbours , the Swearers and the Covetous , the Impenitent and the Uncharitable shall have their part in the lake which burneth with fire and brimstone . And behold I come quickly , and my reward is with me to give every man according as his worke shall be . I Jesus have sent mine Angel to testifie unto you these things in the Churches . I am the root and off-spring of David ; and the bright morning-star , And the Spirit and the Bride say come , and let him that heareth come : and let him that is athirst come , and whosoever wil , let him take the water of life freely . BUt first cleanse your hands and purifie your hearts , repent you truly of all your sins past , retaine no affection to any thing that displeases God : Resolve against all sin , strive against all , pray against all , watch against all , and so shall ye be meet partakers of this holy table : But if any of you here present live in any knowne sin of which ye have not truly repented , and which you doe not mean presently and utterly to forsake , In the name of Jesus Christ I pronounce every such person to be unworthy of these holy mysteries , and that he cannot receive them but to his condemnation . Judge therefore your selves brethren that ye be not judged of the Lord : for it is a fearfull thing to fall into the hands of the living God , and who is able to dwell with the everlasting burning ? But if any of you after this severe admonition shall presume to approach these sacred mysteries with an impure and disobedient heart ; let him know that he pollutes the blood of the everlasting Covenant , he eates and drinkes damnation to himselfe , not discerning the Lords Body . I have given you warning , I have discharged my duty . ALl you who truly repent you of your sins , and are in love and charity with your neighbours , and intend to lead a holy life in all godlinesse and sobriety and honesty , draw neer and take these holy mysteries to your comfort ; first make your humble confession of sins to God , and meekly beg his pardon for what is past , and his grace for the time to come . The Confession to be said by all kneeling . ALmighty God , we miserable sinners doe humbly confesse , and are truly sorrowfull for our many and great , our innumerable and intolerable crimes of which our consciences doe accuse us by night and by day , and by which we have provoked thy severest wrath and indignation against us . We have broken all thy righteous lawes and commandements by word or by deed , by vaine thoughts or sinfull desires : we have sinn'd against thee in all our relations , in all places and at all times , we can neither reckon their number , nor bear their burden , nor suffer thy anger which we have deserved . But thou O Lord God , art merciful and gracious : have mercy upon us : Pardon us for all the evils we have done : Judge us not for all the good we have omitted : Take not thy favour from us , but delight thou to sanctifie us and save us , and work in us to will and to doe of thy good pleasure all our duty , that being sanctified by thy Spirit , and delivered from our sins , we may serve thee in a religious and a holy conversation , thorough Jesus Christ our Lord. Amen . Then the Minister rising up shall pronounce , Absolution in the form described at Morning Prayer . OUr Blessed Lord and Savior Jesus the great Shepheard and Bishop of our Souls , that Lamb of God who taketh away the sins of the world , who promised Paradise to the repenting Theef , and gave pardon to the woman taken in Adultery , he pardon and forgive all your sins known and unknown . *** O Blessed Jesus , in whatsoever thy servants as men bearing flesh about them , and inhabiting this world , or deceived by the Devil , have sinned , whether in word or deed , whether in thought or desire , whether by omission or commission , let it be forgiven unto them by thy word and by thy Spirit ; and for ever preserve thy servants from sinning against thee , and from suffering thine eternal anger for thy promise sake , and for thy glorious Names sake , O Blessed Lord and Saviour Jesus . Amen . Then all rising up . There shall be made a collection for the poor by the Deacon or Clerk while the Minister reads some of these sentences , or makes an exhortatation to charity and almes . TO doe good and to distribute forget not : for with such sacrifices God is well pleased . Hebr. 13. 16. Blessed is he that considereth the poor and needy : the Lord shall deliver him in the time of trouble : The Lord will preserve him and keep him alive , and he shall be blessed upon the earth , and thou wilt not deliver him into the will of his Enemies . The Lord will strengthen him upon the bed of languishing : thou wilt make all his bed in his sickness . Psal. 41. 1 , 2 , 3. He which soweth sparingly shall reap sparingly , and he which soweth bountifully shall reap bountifully . Every man according as he purposeth in his heart , so let him give , not grudgingly or of necessity , for God loveth a cheerful giver . 2 Cor. 9. 6 , 7. Make to your selves friends of the Mammon of unrighteousness , that when ye fail they may receive you into everlasting habitations . Luke 16. 9. Give almes of such things as ye have , and behold all things are clean unto you . Lu. 11. 41. Then shall the King say unto them on his right hand , Come ye blessed children of my Father , inherit the kingdome prepared for you from the beginning of the world . For I was an hungred , and ye gave me meat ; I was thirsty , and ye gave me drink ; I was a stranger , and ye took me in ; Naked , and ye cloathed me ; I was sick and ye visited me ; I was in prison and ye came unto me . Matth. 25. 34 , 35. Let him that is taught in the word communicate unto him that teacheth in all good things . Be not deceived , God is not mocked : for whatsoever a man soweth , that shall he also reap . Gal. 6. 6 , 7. If there be none fit to gather : the Minister himself shall gather it . And when he hath done or received it from the hand of him that gathered it , let him in an humble manner present it to God , laying it on the Communion table ; secretly and devoutly saying ; LORD accept the oblation and almes of thy people : and remember thy servants for this thing at the day of Judgement . Then shall follow the address to the H. Mysteries ; the poeple shall come up to the H. Table where it is the custome , or neer it , where it is most fit to communicate : and then , The Minister shall say . Let us pray . O God who by thy unspeakable mercy hast sent thy onely begotten Son into the world , that he might bring the wandring sheep into his fold , turn not away from us miserable sinners , who worship and invocate thee in these Holy Mysteries . For we doe not approach to thee in our own righteousness , but in the hope and confidence of that glorious mercy by which thou hast sent thy holy Son to redeem miserable and lost Mankind . We humbly beseech thee to grant that these mysteries which thou hast ordein'd to be ministeries of salvation to us , may not become an occasion of our condemnation , but of pardon of our sins , of the renovation of our souls , of the sanctification and preservation of our bodies , that we may become well pleasing to thee our God , in the obedience of our Lord Jesus , with whom , and with thy holy Spirit , thou reignest over all , one God , Blessed for evermore . Amen . Minister . Lift up your hearts . People . We lift them up unto the Lord. Minister . Let us give thanks unto our Lord God. People . It is just and right so to doe . Minister . It is indeed truly just , righteous , and fitting ; to praise and to glorifie , to worship and adore , to give thanks and to magnifie thee the great Maker of all creatures visible and invisible , the treasure of all good , temporal and eternal : The fountain of all life , mortal and immortal : The Lord and God of all things in Heaven and Earth , the great Father of his Servants , the great Master of his Children . The Heavens and the Heaven of Heavens , and every power therein ; the Sun and the Moon , and all the starres of the sky ; the sea and the earth , the heights above and the depths below ; Jerusalem that is from above , the Congregation celestial , the Church of the first-born written in the Heavens , the spirits of the Prophets and of just men made perfect , the souls of the Apostles and all holy Martyrs , Angels and Arch-angels , Thrones and Dominions , Principalities and Powers , the spirits of Understanding and the spirits of Love , with never ceasing Hymns and perpetual Anthemes cry out Night and Day , Holy , holy , holy , Lord God of Hosts : Heaven and Earth are full of thy glory . Hosanna . Blessed is he that cometh in the name of the Lord. Hosanna in the highest . Here beginneth the COMMUNION . After a decent pause for short Meditation , The Minister shall with a loud voice say , Our Father , &c. And then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Denunciation . LET all corruptible flesh be silent , and stand with fear and trembling , and think within it self nothing that is earthly , nothing that is unholy . The King of Kings and the Lord of Lords , Christ our God comes down from Heaven unto us , and gives himself to be meat for the souls of all faithful people . * All the glorious companies of Angels behold this and wonder , and love and worship Jesus . Every throne and Dominion , the cherubims with many eyes , and the Seraphims with many wings cover their faces before the majesty of his glory ; and sing a perpetual song for ever : Allelujah , Allelujah . Globe to God on high , and in earth peace , good will towards men . Allelujah . Then shall follow this Prayer of Consecration , to be said by the Minister standing . I. HAve mercy upon us , O Heavenly Father , according to thy glorious mercies and promises , send thy Holy Ghost upon our hearts , and let him also descend upon these gifts , that by his good , his holy , his glorious presence , he may sanctifie and enlighten our hearts , and he may blesse and sanctifie these gifts . That this Bread may become the Holy Body of Christ. Amen . And this Chalice may become the life-giving Bloud of Christ. Amen . That it may become unto us all that partake of it this day , a Blessed instrument of Union with Christ , of pardon and peace , of health and blessing , of holinesse and life Eternal , through Jesus Christ our Lord. Amen . II. Holy and blessed art thou O king of Eternal ages , fountain and giver of all righteousness . * Holy art thou the eternal and onely begotten son of God , our Lord Jesus Christ , Redeemer of the world . * Holy art thou O Blessed Spirit that searchest all things , even the depths and hidden things of God. Thou O God art Almighty : thou art Good and gracious , Dreadful and venerable , Holy and merciful to the work of thine own hands . Thou didst make man according to thine image : thou gavest him the riches and the rest of Paradise : When he fell and broke thy easy Commandement thou didst not despise his folly , nor leave him in his sin , but didst chastise him with thy rod , and restrain him by thy law , and instruct him by thy Prophets , and at last didst send thy Holy Son into the world that he might renew and repair thy broken image . The People shall answer , Blessed be God. He comming from heaven and taking our flesh by the power of the Holy Ghost of the V●rgin Mary conversed with men , and taught us the way of God , and the dispensation of Eternal life . People . Holy Jesus ! Blessed be God. But when for the redemption of us sinners he would suffer death upon the Cross without sin , for us who were nothing but sin and misery , in the night in which he was betrayed , he took bread , he looked up to heaven , he gave thanks , he sanctified it , he brake it and gave it to his Apostles , saying , ( Take eat , * This is my body which is broken for you . Doe this in remembrance of me . Likewise after Supper he took the Cup , and when he had given thanks and blessed it , he gave it to them , saying , Drink ye all of this , for * this , is my bloud of the new Testament , which is shed for you and for many , for the remission of sins . Doe this in remembrance of me . For as often as ye shall eat this Bread , and drink this Cup , ye shall shew forth the Lords death till he come . The people shall answer , Amen . Minister . We beleeve and we confess . People . We declare thy death and confess thy resurrection . Then the Minister kneeling shall say this prayer of Oblation . I. WE sinners thy unworthy servants in remembrance of thy life-giving passion , thy Cross and thy pains , thy death and thy burial , thy resurrection from the dead , and thy ascension into Heaven , thy sitting at the right hand of God , making intercession for us , and expecting with fear and trembling thy formidable and glorious return to judge the quick and dead , when thou shalt render to every man according to his works , doe humbly present to thee , O Lord , this present sacrifice of remembrance and thanksgiving , humbly and passionately praying thee not to deal with us according to our sins , nor recompence us after our transgressions ; but according to thy abundant mercy , and infinite goodness , to blot out and take away the hand-writing that is against us in the book of remembrances which thou hast written : and that thou wilt give unto us spiritual , celestial , and eternal gifts , which neither eye hath seen , nor ear hath heard , neither hath it entred into the heart of man to understand , which God hath prepared for them that love him , thorough Jesus Christ our Lord. Amen . Then shall follow the reception and distribution of the Holy Sacrament . The Minister first receiving , and privately saying this short prayer . O Blessed Jesus , My Lord and my God , thou art the celestial food and the life of every man that cometh unto thee . I have sinned against heaven and before thee , and am not worthy to partake of these holy Mysteries : but thou art my merciful Saviour : grant that I may religiously , thankfully , and without reproof partake of thy Blessed body and blood for the remission of my sins , and unto life eternal . Amen . Then reverently taking in his hand the consecrated bread that he means to eat , let him say , THE Body of our Lord Jesus which was broken for me , preserve my body and Soul into everlasting life . Amen . Then praying a while privately let him receive the Chalice saying , THE Bloud of our Lord Jesus Christ which was shed for the remission of my sins , cleanse my Soul , and preserve it into everlasting life . Amen . Then let him pray awhile privately , and recommend to God his own personal necessities spiritual and temporal , and the needs of all his Relatives , &c. After that , let him distribute it first to the Clergy that helps to officiate , and after that , to the whole Congregation that offers themselves , saying the same words , changing the person . While the Minister of the Mysteries is praying privately ; the people may secretly pray thus , or to this purpose . I Beleeve O God and confess that thou art Christ the Son of the living God , who came into the world to save sinners whereof I am chief . Lord make me this day partaker of thy heavenly Table ; for thou dost not give thy secrets to thy enemies , but to the sons of thine own house . Let me never give thee a Judas kiss ; I confess thee and thy glories , I invocate thee and thy mercies : I trust upon thee and thy goodness like the thief upon the Cross ; Lord remember me in thy kingdome , with the remembrances of an everlasting love . Lord I am not worthy that thou shouldst come under my roof ; but as thou didst safe to lie in a Manger with beasts , and to enter into the house of Simon the leper , nor didst despife the repenting harlot when she kissed thy feet ; so vouchsafe to lodge in my soul , though it be a place of beastly affections and unreasonable passions ; throw them out and dwell there for ever ; purifie my soul , accept the sinner , cleanse the leper , so shall I be worthy to partake of this Divine Banquet . Amen . When every of the Communicants hath received in both kinds , let the Paten and Chalice ( if any of the consecrated Elements remain ) be decently covered , and then shall follow these prayers . THE POSTCOMMUNION . The Minister and People devoutly kneeling shal say the Lords prayer the people repeating every petition after the Minister . Our Father which art in heaven . Hallowed be thy Name . Thy Kingdome come . Thy will be done in earth as it is in Heaven . Give us this day our daily bread . And forgive us our trespasses as we forgive them that trespass aganist us . And lead us not into temptation . But deliver us from evil . For thine is the Kingdom , the Power and the Glory , for ever and ever . Amen . Then the Minister shall pray this prayer for the Catholick Church . I. REceive O Eternal God this sacrifice for and in behalf of al Christian people whom thou hast redeemed with the bloud of thy Son , and purchased as thine own inheritance . From the fountains of mercy , the springs of our Blessed Saviour , let all thy people upon whom the name of Jesus is called , receive confirmation and increase of grace , fruitfulness in good works , and perfect understanding in the way of godliness : Defend O God thy Church and preserve her from all heresy and scandal , from sacrilege and Simony , from covetousness and pride , from factions and schism , from Atheisme and irreligion , from all that persecute the truth , & from all that work wickedness , and let not thegates of hell prevail against her , nor any evil come neer to hurt her . II. Give thy blessing O God to this Nation ; remember us for good and not for evil ; be reconcil'd unto us in the Son of thy love , and let not thine anger be any longer upon us , nor thy jealousy burn like fire . Send us health and peace , justice and truth , good laws and good government ; an excellent religion undivided , undisturbed ; temperate air , seasonable , showers , wholesome dewes , fruitful seasons : Crown the year with goodness , and let the clouds drop fatness , that we may glorify thy name , and confess thy goodness while thou bearest witness to us from heaven , filling our hearts with food and gladness . III. With a propitious eye & a great pity behold the miseries of mankind ; put a speedy period to all our sins and to all our calamities : Hear the sighings of the distressed , the groans of the sick , the prayers of the oppressed , the desires of the poor and needy ; support the weakness of them that languish and faint ease the pains of them that are in affliction and call to thee for help . Take from the miserable all tediousness of spirit and despair : Pardon all the penitents , reform the vitious , confirme the holy , and let them be holy still ; pity the folly of young men , their little reason and great passion , succour the infirmities and temptations of the aged , preserving them that they may not sin towards the end of their lives , for Jesus Christ his sake . IV. Admit O Blessed God into the society of our prayers and the benefits of this Eucharist our Fathers and Brethren , our wives and children , our friends and Benefactours , our charges and relatives , all that have desired our prayers and all that need them , all that we have , and all that we have not remembred ; thou knowest all their necessities and all their dwellings ; their joyes and their sorrows , their hopes and their fears , the number of their sins and the measures of their repentances ; O dear God sanctifie them and us , let our portion be in the good things of God , in religion and purity , in the peace of Conscience , and the joyes of the Holy Ghost , in the love of God and of our Neighbours . O gather us to the feet of thy elect when thou wilt , and in what manner thou art pleased : onely let us appear before thee without shame and without sins through the merits of JESUS Christ , our most mercifull Saviour and Redeemer . Amen . Then shall follow the Eucharistical prayers . I. GLory be to thee , O God our Father , who hast vouchsafed to make us at this time partakers of the Body and Bloud of thy holy Son : We offer unto thee O God our selves , our souls and bodies , to be a reasonable , holy , and living sacrifice unto thee . Keep us under the shadow of thy wings and defend us from all evil , and conduct us by thy Holy Spirit of grace into all good ; for thou who hast given thy holy Son unto us , how shalt not thou with him give us all things else ? Blessed be the Name of our God for ever and ever . Amen . II. Glory be to thee O Christ our King , the onely begotten Son of God , who wert pleas'd to become a sacrifice for our sins , a redemption from calamity , the Physician and the Physick , the life and the health , the meat and the drink of our souls ; thou by thy unspeakable mercy didst descend to the weakness of sinful flesh remaining still in the perfect purity of spirit , and hast made us partakers of thy holy Body and Bloud : O condemne us not when thou comest to judgement , but keep us ever in thy truth , in thy fear and in thy favour , that we may have our portion in thine inheritance where holiness and purity , where joy and everlasting praises doe dwell for ever and ever . Amen . III. Proceeding from glory to glory , we still glorifie thee O Father of Spirits , and pray thee for ever to continue thy goodness towards us . Direct our way aright , establish us in holy purposes , keep us unspotted in thy faith , let the enemy have no part in us , but conforme us for ever to the likeness of thy holy Sonne ; lead us on to the perfect adoption of our Souls and to the redemption of our bodies from corruption , and fill our hearts and tongues with everlasting praises of thy name thorough Jesus Christ our Lord. Amen . The Blessing . The peace of God which passeth all understanding keep your hearts and minds in the knowledge and love of God and of his Sonne Jesus Christ our Lord ; and the blessing of God Almighty , and Father , Son and Holy Spirit , be upon you and abide with you , and be your portion for ever and ever . Amen . The end of the Communion Office. A form of Administration of the Holy Sacrament : OF BAPTISME . A FORM OF Administration of the Holy Sacrament OF BAPTISME . Pure water being provided and put into the Fount , or into a Lavatory of silver , or some other clean vessell , fit and decent for this sacred action ; the Minister being vested in an Ecclesiastical habit shall begin with this exhortation . Dearly beloved Brethren , FOrasmuch as from our first parents we derive nothing but flesh and corruption , and that flesh and bloud cannot inherit the kingdom of heaven ; it is necessary that every man who is reckoned in Adam should be also reckoned in Christ , that every one who is born of the flesh , be also born again , and born of the spirit , that every son of man by nature may become the son of God by Adoption , be incorporated into Christ , intitled to the promises and become heir of heaven by grace and faith in Jesus Christ , and that this cannot be done but by being admitted to the Covenant of grace in Baptisme , our Blessed Saviour , saying , that except a man be born again of water and of the Spirit he cannot enter into the kingdome of God ; let us humbly and devoutly pray unto God in the name of our Lord Jesus Christ that he will be pleased to send down his holy Spirit upon these waters of Baptisme ; that they may become to this infant [ * all that shall be washed in them ] a laver of regeneration , and a well of water springing up to life eternal : and that this infant may be admitted to the Covenant of grace and pardon , of mercy and holiness , receiving from grace , what by nature he cannot have , that being baptised in water to the remission of sins , he may all his life walk in this Covenant of grace and holiness , as a lively member of the holy Church which is the mysticall body of Christ our Head. Let us Pray . I. O Almighty and Eternal God , Father of Men and Angels , Lord of heaven and earth , whose spirit moving upon the waters at the beginning of the world produced every living and every moving creature ; thou by the flood of waters did wash away the iniquity of the old world , and by preserving to thy self a generation of holy persons whom thou didst bring up from those waters didst consign to us a type of regeneration ; Look O Lord graciously upon the face of thy Church , and multiply in her thy regenerations , and the new births of thy Spirit . With the abundance of thy grace make thy holy city to rejoice , and still open this holy fountain of Baptisme for the reformation and sanctification of all the nations of the world , that thy blessed Spirit sanctifying these waters , a new and heavenly off-spring may hence arise , full of health and light ; that humane nature , which was made after thy own image , being reformed and restored to the honour of its first beginning , may be cleansed from all the impure adherencies of sin , preserved from the Dominion of it , and rescued from all its sad effects , that what shall be so born in the wombe of the Church , may dwell in the house of God , and Reign with thee for ever in the inheritance of our Blessed Lord and Saviour Jesus . Amen . II. OUR Blessed Lord and Saviour Jesus who was baptized of John in Jordan , who walked upon the waters , who converted water into wine , who out of his precious side shed forth bloud and water , the two Sacraments of life , unto his holy Church , and commanded his disciples to teach all nations , baptizing them with water in the Name of the Father , of the Son , and of the Holy Ghost : he blesse and sanctifie by his holy Spirit this water , that it may be instrumental and effective of grace , of pardon and sanctification : Hear us O most gracious God that whoever shall be baptized in this water may be renewed by thy grace , justified by thy mercy , sanctified by thy Spirit , preserved by thy providence and guided by thy word , that in this water springing from the Paradise of God the Soul [ or Souls ] presented unto thee may be cleansed and purified , and that there may be added to thy Church daily such as shall be saved in the day of thy glorious appearing , O Blessed Lord and Saviour Jesus . Amen . Then the Minister and People arising from their knees the following Gospel shall be read . Hear the words of the holy Gospel written by S. Matthew in the third chapter , &c. Verse 13. to verse 17. inclusively . THen cometh Jesus from Galilee to Jordan unto John to be baptized of him . * But John forbad him , saying , I have need to be baptized of thee and commest thou to me ? And Jesus answering said unto him , Suffer it to be so now ; for thus it becommeth us to fulfill all righteousness . Then he suffered him . And Jesus when he was baptised went up straitway out of the water , and loe the heavens were opened unto him , and he saw the Spirit of God descending like a Dove and lighting upon him . * And loe a voice from heaven saying , This is my beloved Son in whom I am well pleased . Hear likewise what S. Mark writeth in his tenth chapter . Verse 13. & 17. exclusively . THE Jews ] brought children [ to Christ ] that he should touch them , and his Disciples rebuked those that brought them . * But when Jesus saw it he was much displeased and said unto them . Suffer the little children to come unto me and forbid them not , for of such is the kingdome of God. Verily I say unto you , whosoever shall not receive the kingdome of God as a little child he shall not enter therein . * And he took them up in his armes , put his hands upon them and blessed them . FRiends in these Gospels you see the actions and hear the words of our Blessed Saviour , how he commanded little children to be brought unto him , how he rebuked those that would have kept them away , how readily he blessed them , how kindly he embraced them , how he pronounced them capable of , and entitled to the kingdome of God : how he commanded us to receive the kingdome as infants received it , and affirmed that we can no way receive it but by being like them : you know also that although Christ commanded them to be brought unto him , there is no ordinary and appointed way for Infants to come to Christ , and no way po●●●ble for them to be brought to Christ but by this new birth and regeneration in the laver of Baptisme : you see also by the example and words of our Blessed Lord himself , that even the most innocent persons ought to be baptized . For he himself who knew no sin , was yet baptized in the Baptisme of Repentance , and so to doe was the fulfilling of righteousness ; we may therefore easily perceive that the innocence of infants and their freedom from actual sin cannot excuse them from Baptisme : and if we remember that although our Blessed Saviour required faith of them who came to be healed of their diseases , yet by the * faith of others who came in behalf of such as could not be brought or could not come , the sick person was healed ; we are sufficiently instructed that although Infants have no more actual faith then they have actual sin , yet the faith of others can be & is by the usual and revealed method of the divine mercy as well imputed to them to the purposes of grace and life , as the sin of Adam can be imputed to the purposes of death , that as in Adam all die so in Christ all should be made alive : we may therefore from these certain evidences conclude that God alloweth in you this obedience and charity in bringing this child to Christ , to receive all blessings of which he is capable , a title to the promises and adoption to be the child of God , a sanctification by the spirit , a designation to the service of Christ , and putting him into the order of eternal life . Therefore [ as circumcision was the seal of the righteousness of faith , and yet min●stred to infants eight daies old , and commanded so severely , that God said the uncircumcised child whole flesh is not circumcised● that soul shall be cut off from his people : so Baptisme which is now the * seal of the same faith and the same righteousness , and a figure like unto the former is to be administred to infants although they have no more actual faith then the children of the Israelites had ; our Blessed Saviour having made Baptisme as necessary in the new Testament as Circumcision in the Old. For because little children can receive the kingdome of God , and in infants there is no incapacity of receiving the mercies of God , the adoption to be children of God , a title to the promises , the covenant of repentance and a right to pardon ; whosoever shall deny to baptize infants when he is justly required , is sacrilegious and uncharitable . Since therefore the Church of God hath so great , so cleer so , indubitable a warrant to baptize infants , and therefore did alwaies practice it , ] let us humbly and charitably give thanks to God for his great mercies unto us all , and with meekness and love recommend this child to the grace of God. Let us pray . O Almighty and eternal God who hast redeemed us from sin and shame , from the gates of hell and the sting of death , and from ignorance and darkness by thy holy Son , who is that light which lightneth every man that cometh into the world , we praise and glorifie thy name that thou hast called us to the knowledge of thy will , and the love of thy name , and the service of thy majesty which is perfect freedome , the freedome of the sons of God. II. As thou hast dealt graciously with us so deal with this infant whom we humbly bring and offer to our blessed Saviour Jesus , that he should receive him and blesse him with the blessings of an everlasting love . Receive him O most gracious Lord , who is thy child by creation , make him thine also by adoption into thy covenant of grace and favour : let him be consigned with thy Sacrament , be admitted into Christs kingdome , enter into his warfare , beleeve his doctrine , labour and hope for his promises , that this child witnessing here a good confession , may have his understanding for ever brought unto the obedience , his affections to the love , and all his faculties to the service of Christ ; and after he hath served thee in his generation he may receive his part and portion in thy glory thorough Jesus Christ our Lord. Then arising from their knees the Minister shall say unto the Godfathers and Godmothers as followeth . WEl beloved friends , you have brought this child to be presented unto Christ as a servant of his laws and a Disciple of his doctrine , ye have prayed that God would receive him and give him a portion in the Gospel and kingdome of his Son ; ye have heard what promises God hath made on his part , and ye beleeve and know all his words are yea , and Amen , and not one tittle of them shall pass unaccomplished ; now therefore because it is a Covenant of grace and favour on Gods part and of faith and obedience on ours , though God prevents us with his grace , and begins to doe for us before we can doe any thing to him , yet you , under whose power this child is , and by whose faith and charity this child comes to Christ in holy Baptisme , must also on his [ or her ] behalf promise that he will forsake the devil and all his wicked works , that he will faithfully beleeve Christs holy Gospel , and dutifully keep all Christs Commandements . Minister . Dost thou abjure and renounce and promise to forsake the Devil and all his wicked works , not to listen to his temptations , not to be led by the flesh , by the vain powers of the world , by carnal or covetous desires , but thou wilt be the servant of the Lord Jesus ? Answer . I forsake them all and will be a servant of Jesus . Minister . Dost thou beleeve in God the Father Almighty maker of Heaven and Earth ? And in Jesus Christ his onely begotten Son our Lord ? And that he was conceived by the holy Ghost , borne of the Virgin Mary , that he suffered under Pontius Pilate , was crucified , dead , and buried , that he went down into hell , and also did rise againe the third day , that he ascended into Heaven , and sitteth at the right hand of God the Father Almighty , and from thence he shall come again at the end of the world to judge the quicke and the dead ? And dost thou believe in the holy Ghost , the Catholick Church , the Communion of Saints , the remission of sins , the resurrection of the flesh , and everlasting life after death ? Answer . All this I will profess and stedfastly beleeve . Minister . Wilt thou be baptized into this faith . Answer . That is my desire . Let us Pray . O Almighty God , who hast given the promise of thy Spirit to us and to our children , even to as many as the Lord our God shall call ; Give thy holy Spirit to this infant that the evil spirits of darkness may not take thy portion from thee , nor hurt the body , nor deceive the understanding , nor corrupt the will , nor tempt the affections of this infant : but that thy Spirit who bloweth where it listeth , & no man knows whence he cometh nor whether he goeth , may be in this child as the seed of God springing up to life eternal , that the kingdom of God which is within , and commeth not with observation , may early rule and conduct this infant , prevent the folly of his childhood from growing up to sins in his youth , and may work strongly in him when his weakness , his ignorances and temptations are most powerful to prevail upon him ; that from his cradle to his grave he may be guided by the Spirit of God in the paths of the divine Commandements . Admit him O God into the bosome of the Church , into the armes of thy mercy , into a right of the promises , into the service of Christ , into the Communion of Saints ; and give him power to become the Son of God , that being buried with Christ in Baptisme , he may also rise with him thorough the faith of the operation of God thorough the same our Blessed Lord and Saviour Jesus Christ. Amen . Then the Minister of the Sacrament shall take the child in his armes and ask the Name . Then naming the child aloud he shall dip the head or face or body of the child in the water , saying , N. I baptize thee in the Name of the Father , and of the Son , and of the Holy Ghost . Dipping the head at the naming of the holy Trinity . If the child be weak , or any other great Cause intervene , it may suffice instead of dipping to sprinkle water on the face , using the same form of words . Then shall the priest make the sign of the Cross upon the childs forehead , saying , WE sign this child with the sign of the Cross , and enroll him a Soldier under the banner of Christ to signifie , and in ceremony to represent , that the duty of this and all baptized persons is manfully to fight under the banner of Christ against the flesh , the world , and the Divel , all the daies of their life : and by the power which Christ our Blessed Lord who hath the key of David hath given unto me , I admit this child into the Communion of Saints , into the bosome of the visible Church , the kingdome of Grace , and the title to the promises Evangelical , and the hopes of glory . OUr Blessed Lord and Saviour Jesus who when he had overcome the sharpness of death did open the kingdom of heaven to all beleevers , and gave unto his Church the keyes of the kingdome , that his ministers might let into it all that come to him , he of his infinite goodness and truth , make good his gracious promises upon this infant , that what we doe on earth according to his will , he may confirme in heaven by his spirit and by his word , to the glory of the blessed and undivided Trinity , God the Father , Son , and Holy Ghost . Amen . Then shall the Minister adde this Invitation . SEeing now ( dearly Beloved ) that this infant hath received holy Baptisme , and is washed in the laver of regeneration , admitted into the bosome of the Church , into the Covenant of faith and repentance , pardon and holiness ; let us give thanks to God for these graces , and pray that this child may lead his life according to the present undertaking . I. WE give thee thanks and praise O heavenly and most gracious Father , that it hath pleased thee to call this child to thy holy Baptism , to renew him with thy holy Spirit , to admit him into the Church , to adopt him for thy child , and to receive him unto the profession of thy faith : and we humbly beseech thee to grant unto him thy grace to accompany him all the daies of his life , that he may hold fast the profession of his faith , making his calling and election sure , that his body being washed in pure water , and he tasting of the heavenly gift , being made partaker of the holy Ghost , and sprinkled in his heart from an evil Conscience , he may follow thee in the regeneration , and after the end of this life he may for ever be with them who have washed their robes and made them white in the bloud of the Lamb. Grant this , O God our Father thorough Jesus Christ our Blessed Saviour and Redeemer . II. O most holy , most gracious Saviour Jesus who lovest thy Church , and hast given thy self for it , that thou mayest sanctifie and cleanse it with the washing of water in the word ; do thou with thy holy Spirit enlighten , and with thy word instruct the understanding of this child that he may live by faith , and may perceive the secrets of thy kingdom , and know thy will , and obey thy laws , and promote thy glory . III. O God be thou his Father for ever , Christ his elder Brother and his Lord ; the Church his Mother ; let the body of Christ be his food , the bloud of Christ his drink , and the Spirit the earnest of his inheritance . Let faith be his learning , Religion his imployment , his whole life be spiritual , heaven the object of his hopes , and the end of his labours ; let him be thy servant in the kingdome of grace , and thy Son in the kingdome of glory thorough Jesus Christ our Lord. Amen . Then shall the priest adde this blessing . OUr Blessed Lord God , the Father of men and Angels , who hath sent forth his An-Angels ministers , appointing them to minister to the good of them who shall be heirs of salvation , he of his mercy and goodness send his Holy Angel to be the Guardian of this child , and keep him from the danger and violence of fire and water , of falls and sad accidents , from evil tongues , and evil eyes , from witchcraft and all impressions of the spirits of darkness , from Convulsions and Rickets , from madness and stupidity , from folly and evil principles , from bad examples and from evil teachers , from crookedness and deformity , from the mutilation of a member or the loss of sense , from being useless and unprofitable , from being impious , harsh natur'd and unreasonable ; and make him a wise , useful , and a holy person , belov'd of men , and belov'd of God , thorough Jesus Christ our Lord. Amen . Amen . YOU the Godfathers and Godmother of the child as you have done this charity to the infant to bring him to Holy Baptisme , so you must be sure to continue your care over him till he be instructed in his duty , taught what vow he hath made by you , and how he shall perform it : To this purpose you shall take care that he may learn the Lords prayer , the Apostles Creed , and the Commandements of our Lord , that he may know how to pray , what to beleeve , and what to practise , and when he is in all these things competently instructed , neglect not any opportunity of bringing him to the Bishop that he by imposition of hands and invocation of the holy Spirit of God may procure blessing and spiritual strength to this child . Which duty when you have done you are discharged of this trust , and from the mercies of God may humbly hope for the reward of your charity . So ends the office of Baptisme . THE DEVOTIONS and PROPER OFFICES for WOMEN . An office for safe Childbirth . I. O Almighty Father of Men and Angels , in whose hands are the keyes of life and death , of the womb and of the grave , look down at this time in great mercy and gentlest compassion upon thy servant . Thou hast O God upon the weakest of mankind fixed the sharpest decree of painful childbirth : but so thou lovest to magnifie thy mercies and thy power , that thy strength may be seen in our weakness : so let it be O God unto thy handmaid , let thy loving kindness be her confidence and her rest , her hope and her security , now and in the hour of her travail . II. LORD let thy holy Angels be present with thy servant in their holy and charitable ministeries about her person ; it is a great thing that we require ; but we beg it of the great King of Heaven and Earth , the Lord of Angels , who hath promised that his Angels shall stand in circuit round about them that fear the Lord : Look O Lord upon her fear , it is humble , but it is trembling : look upon her love , and make it what it is not yet : doe thou sanctifie her fear of thee , and change it into obedience , and carefulness of duty ; increase her love of thee , and make it to be pure and perfect , operative and buisie , zealous and obedient : make it to grow up to the perfections of a Christian , and pass unto the beauties of holyness ; so shall thy servant feel thy daily mercies , and no evil shall come neer to hurt her . III. GRacious Father give thy servant leave to rely upon thy glorious promises : thou hast commanded us to call upon thee in our trouble , and hast promised to deliver us : O look upon thy handmaid , leave her not nor forsake her , for trouble is hard at hand , and there is none that can help or deliver , but onely thou O God. In thee O Lord doe we trust , let thy servants never be confounded . Be pleased O Lord to give thy servant patience , and dereliction of her own desires , perfect resignation of her own will , and a conformity to thine ; that she may with joy receive the blessing which thou wilt choose for her , and which we humbly beg of thee , even that she may have a holy , a healthful , a joyful and a safe deliverance of her burden : Lord keep her from all sad accidents and evil contingencies , from violent pains and passions , from all undecency of Comportment and unquietness of Spirit , from impatience and despair , from doing any thing that is criminal , or feeling any thing that is intolerable . IV. O Lord my God give thy servants leave to pray to thee in behalf of this thy handmaid , that thou wilt not cut her off in the middest of her daies , nor forsake her when her strength faileth : but spare her O God , not for any purposes of vanity , or the satisfaction of any impotent or secular desires , but that she may live to serve thee , to redeem her time mispent in folly , to get victory over temptations , and perfect dominion over her passions , to grow great in religion , and of an excellent charity and devotion . O spare her a little that she may recover her strength , before she goes hence and be no more seen : so shall thy servant rejoice in thy mercies , and speak of thy loving kindness in the Church of thy redeemed ones ; and will spend her daies in holiness and zealous pursuances of religion . Remove her sinnes far from her as the East is from the west ; for thou didst send thy most holy Son to die for us , and redeem us from all the powers of sin and hell : thou knowest whereof we were made , and remembrest that we are but dust : O doe not visit her sins upon her by a hasty death , but manifest thy mercies and thy pardon by giving her a mighty grace , that she may live a holy life : and be pleas'd to grant this also that those impresses of pious resolutions and religious purposes of fear and love , of hope and desire , which thy grace in the circumstances of her present condition makes upon her , may abide in her soul for ever , and in the daies of ease and safety may be as operative and productive of holiness , as now they are of a hearty prayer and passionate desires for thy mercies upon her in a safe and blessed child-birth . V. LORD bless her child , grant it may be born with a right shape and a perfect body , with a comely countenance and streight limbs , with intire senses and expedite faculties , with an excellent power of understanding and sweet dispositions , and let thy holy Spirit of grace conduct it to the Sacrament of Baptisme , and in safety and holiness from the Cradle to the grave . Grant this O Eternal God for his sake who was born of a holy maid , and suffered the infirmities of nature , and dyed for our sins , and rose again for our Justification , even our Lord and Saviour Jesus Christ. Amen . An Office of Publick Thanks-giving for Women after their delivery from Child-birth ; [ or any great sickness , or calamity , or fear . ] At the end of the morning prayer immediately before the blessing , the woman presenting her self before God on her knees in some convenient place neer to him that ministers , begin with this exhortation . FOrasmuch as it hath pleased Almighty God who hath commanded us when we are afflicted to pray , and hath promised to be with us in trouble , and hath made good his truth and mercy unto you in standing at your right hand in the day of your sorrow and danger , giving you safe deliverance [ and a living and a hopeful child * ] you shall therefore return to him the sacrifice of a thankful and joyful heart in an humble acknowledgement of the divine mercies and goodness unto you in this great blessing and deliverance [ from the pain and peril of Childbirth . ] Or else name any other instance in which the Minister is required to give thanks . The psalm or Hymn of Thansgiving . * THE Lord is my Shepheard , I shall not want ; he maketh me lie down in green pastures , he leadeth me besides the still waters . ¶ He restoreth my Soul , he leadeth me in the paths of righteousness for his names sake . * Yea though I walk through the valley of the shadow of death I will fear no evil : for thou art with me ; thy rod and thy staff they comfort me . ¶ I will declare thy name unto my Brethren : in the midst of the Congregation will I praise thee . * Ye that fear the Lord praise him , for he hath not despised nor abhorred the affliction of the afflicted , neither hath he hid his face from him , but when he cryed unto him he heard . ¶ O Lord my God I cryed unto thee and thou hast healed me . * O Lord thou hast brought up my Soul from the grave , thou hast kept me alive that I should not go down to the pit . ¶ Sing unto the Lord O ye Saints of his , and give thanks at the remembrance of his holiness . * For his anger endureth but for a moment ; in his favour is life : weeping may endure for a night , but joy cometh in the morning . ¶ I cryed unto thee O Lord : unto the Lord I made my supplication . * What profit is there in my bloud , when I goe down into the pit ? shall the dust praise thee ? shall it declare thy truth ? ¶ Hear O Lord and have mercy upon me : Lord be thou my helper . * Thou hast turned for me my mourning into dancing : thou hast put off my sackcloth and girded me with gladness . ¶ To the end that my glory may sing praise unto thee and not be silent : O Lord my God I will give thanks to thee for ever . Glory be to the Father , &c. As it was in the beginning &c. Or else say the [ Te Deum . VVE praise thee , O God , we knowledge thee to be the Lord. ¶ All the earth doth worship thee : the Father everlasting . * To thee all Angels cry aloud : the heavens and all the powers therein . ¶ To thee Cherubim , and Seraphim , continually do cry , * Holy , holy , holy , Lord God of Sabbaoth , ¶ Heaven and earth are full of the majesty of thy glory . * The glorious company of the Apostles praise thee . ¶ The goodly fellowship of the Prophets praise thee . * The noble armie of Martyrs praise thee . ¶ The holy Church thoroughout all the world doth acknowledge thee : * The Father , of an infinite majesty . ¶ Thy honourable , true , and onely Son. * Also the holy Ghost , the Comforter . ¶ Thou art the King of glory , O Christ. * Thou art the everlasting Son , of the Father ¶ When thou tookest upon thee to deliver man : thou didst not abhorre the Virgins womb . * When thou haddest overcome the sharpness of death : thou didst open the kingdome of heaven to all beleevers . * Thou sittest at the right hand of God : in the glory of the Father . ¶ We beleeve that thou shalt come to be our judge . * We therefore pray thee help thy servants : whom thou hast redeemed with thy precious bloud . ¶ Make them to be numbred with thy Saints in glory everlasting . * O Lord save thy people , and bless thine heritage . ¶ Govern them : and lift them up for ever . * Day by day we magnifie thee . ¶ And we worship thy name : ever world without end . * Vouchsafe , O Lord , to keep us this day without sin . ¶ O Lord have mercy upon us : have mercy upon us . * O Lord let thy mercy lighten upon us : as our trust is in thee . ¶ O Lord in thee have I trusted : let me never be confounded . Minister . The Lord be with you . Answer . And with thy Spirit . Let us pray . O Most merciful Saviour and Redeemer Jesus , who wert born of a pure and a holy maid , who hast felt the calamities of Mankind , and knowest how to pity our infirmities , and rejoicest in doing and shewing mercy to all that need and to all that call to thee for succour , we give thee thanks and praise that thou hast heard the prayers and considered the cries , and releeved the necessities of this thy servant , and kept her life from the grave , still continuing to her a portion in the land of the living , and opportunities of serving thee . O be pleased to continue and increase and to sanctifie thy mercies to thy servant : pardon al her sins , pity her infirmities , enable her duty , keep her from all evil by thy blessed providence , let her portion be in the things of God and of Religion , in the light of thy countenance , and the service of thy Majesty ; that she walking humbly and devoutly before thee ; piously and dutifully to her Relatives , doing justice , and giving good example to those with whom she shall converse , may find the rewards of holiness , and the eternal mercies of God in the day of thy glorious appearing , O Blessed Saviour and Redeemer Jesus . Amen . Then shall be added this form of blessing . THE Lord bless you and keep you : The Lord make his face to shine upon you and be gracious unto you . The Lord lift up the light of his Countenance upon you and give you peace . The blessing of God Almighty , Father , Son , and Holy Ghost , be amongst you , and abide with you , and be your portion for ever and ever . Amen . A Prayer to be said immediately after the Womans delivery , either by the Priest or by any other in attendance . O Almighty Lord and Father who healest every sickness and every disease , and art ever gracious and alwaies present to the prayers of them who in the day of trouble call upon thy holy Name , thou hast given delivery to this thy servant [ and made her the mother of a living child ] still be pleased to continue and renew thy loving kindness unto her ; keep her from all violent accidents and intolerable pains , from colds and feavers , defend her by the custody of thy holy Angels of light , from all impresses of the powers of darkness : give her rest and ●eep , a quiet spirit , and an easie ●ody , Confidence in thee and a daily sense of thy ●●ercies ; a speedy restitution of health and strength , and a thankful heart to praise thee in the Congregation of Saints , and to serve thee with an increasing and a persevering duty all the daies of her life , thorough Jesus Christ our Lord. Amen . Then if there be time and fitted circumstances adde this prayer for the Child . O Eternal God who hast promised to be a Father to a thousand generations of them that love and fear thee ; be pleased to bless this child who is newly come into a sad and most sinful world . O God preserve his life , and give him the grace and Sacrament of Baptismal regeneration : doe thou receive him and enable him to receive thee , that he may have power to become the child of God ; keep him [ or her ] from the spirits that walk at noon , and from the evil Spirits of the night , from all charms and inchantments , from suddain death and violent accidents : give unto him a gracious heart and an excellent understanding , a ready and unloosed tongue , a healthful and a useful body and a wise soul , that he may serve thee and advance thy glory in this world , and may increase the number of thy Saints and servants in the kingdome of our Lord Jesus . Amen . To God the Father of our Lord Jesus : To the eternal son of God , the son of man : To the Spirit of the Father and the Son : Be all honour and glory , praise and thanksgiving , love and obedience , now and for evermore . Amen . A prayer to be said by a new married wife entring into a family . I. O Eternal God the Father of wisedom and mercy , thou hast been my guide and my defence all my daies , thou didst take me from my mothers womb , and didst conduct me thorough the varieties of my life with much mercy and the issues of a loving and wise providence : I bless thy name O Lord for all thy dispensations ; thou hast done all things with infinite goodness and infinite wisedome : thou hast kept me from the effects of thy wrath , and the evils of my own infirmities : thou didst defend me from evils by the guard of Angels , and didst lead me into good by the conduct of thy holy Spirit : Thou hast alwaies heard my prayer , ever being more ready to bless me then I to ask it : thou hast said unto me , I will never leave thee nor forsake thee ; be therefore graciously pleased to hear the prayer of thy hand-maid , that I may have the aids of an excellent providence and a mighty grace to doe my duty in all my relations , in all varieties and changes of the world , until my great change shall come . II. GIve thy blessing to thy servant my dear husband , give him a long life and a confirmed health ; encircle him with blessings , adorne him with thy grace , nourish him with content , refresh him with a perpetual succession of comforts , let the light of thy Countenance be upon him in all his actions and the accidents of his life , and grant that he may still more and more increase in the love and fear of thy holy name , that despising the things of this world he may hunger and thirst after the things of God and of religion , and may have his portion in the gathering together of the Saints in the kingdome of grace and glory . III. BLess me , even me , O my Father , and grant that I may in all things doe my duty to thee my God : give me a perfect command over all my passions and affections , that they being subject to my will , and my will guided by reason , and my reason by religion , I may never suffer any undecency or violent transport , but may pass thorough all the accidents of my life with meekness and a sober spirit , with patience and charity , with prudence and holiness . O be pleased to give thy servant a right judgement in all things , that I may not be amazed at trifles nor discomposed by every contrariety of accidents , nor passionate for the things of the world , nor discontent if thou shouldest smite me : but that I may with an even and a quiet spirit doe my duty , and comply with every variety of thy providence , and obey my husband , and be amiable in his eyes , and useful and careful for his children : ever desiring to approve my self to thee in a holy and hearty obedience , in piety and devotion , in patience and humility , in chastity and purity , in all holiness of conversation : and doe thou give thy holy and blessed Spirit to guide and teach me all my daies , that I may overcome all my infirmities , and comply with and bear the infirmities of others , and charitably pardon their errors , and fairly expound their actions , and wisely perceive their intentions , and with a Christian ingenuity deport my self in all things , giving offence to none but doing good to all I can ; that I may receive pardon from thee for all my sins , and a pity for all my infirmities , and thy blessing upon all my actions , and a sanctification of all my intentions , and when my life is done I may have the peace of God , and the testimony of a holy Conscience to accompany me to my grave , and to consign me to a holy and a blessed resurrection , to partake of the inheritance which thou hast provided for thy saints and servants . Grant this for Jesus Christ his sake our dearest Lord and Saviour . Amen . For a fruitful Womb. I. O Most gracious and eternal God , Father and Lord of all the creatures , thou didst sanctifie marriage in the state of Innocence , in the dwellings of paradise , & didst design it for the production of mankind , and didst give it as one of the first blessings of mankind . O be pleased to look upon thy handmaid who waits for thy mercy , and humbly begs of thy infinite goodness to make me partaker of that blessing which thou didst design to all the sons and daughters of Adam : thou O God hast the keyes of heaven and hell , of rain and providence , of the womb and the grave : O let not thy servant feel the curse of dry breasts and a barren womb , but make me a joyful Mother of children , that thy handmaid may serve thee in increasing the number of thy redeemed ones , and may minister blessings to this family into which thou hast adopted me , and may bring comfort to my dear husband , whom doe thou bless , and love , and sanctifie for ever . II. O God I confess I am unworthy of this or any other favour ; I am less then the least of thy mercies , yet our weakness and unworthiness cannot be the measures of thy mercy : thou art good and gracious , infinitely gracious , essentially good , and delightest in shewing mercy to them that call upon thee , & put their trust in thee : O dear God I remember that thou didst releive the sorrows of thy servant Hannah , and gavest her the blessing of children ; thou didst blesse the womb of Elizabeth who was barren ; thou spakest the word and the rocks did rend , and they sent forth a pleasant stream : Thy hand is not shortned and thy mercies are not less then ever , no less then infinite , and why should not thy servant hope that thou wilt hear my prayer and grant the desire of my soul ? Even so O gracious father let it be as thou pleasest : thy wisedom is infinite , and thy counsels are secret , and the waies and lines of thy providence are like the path of a bird in the aire , not to be discovered by our weak sight . III. I Know O God that thou lovest to hear our prayers , and thou delightest in the humble , passionate and resigned desires of thy servants . Although O God I desire this blessing with an earnestness as great as any temporal favour , yet I humbly submit my desires , my interests , my content and all that I am or have to thy holywill and pleasure , humbly begging of thee that I may cheerfully suffer , and obediently doe thy will , and choose what thou choosest , and observe the waies of thy providence , and revere thy judgement , and wait for thy mercy , and delight in thy dispensation , and expect that all things shall work together for good to them that fear thee . O let thy holy Spirit for ever be present with me , and make me to fear thee and to love thee above all the things in the world for ever , and then no ill can come unto thy servant : for whosoever loves thee cannot perish . Hear the prayer of thy servant , and releive my sorrow , and sanctify my desires and accept me in the Son of thy love and of thy desires , our Lord and Saviour Jesus Christ. Amen . A prayer to be used by an afflicted wife in behalf of a vitious Husband . I. O Eternal Father thou preserver of men , thou great lover of souls , who didst send thy holy Son to die that mankind might be redeemed , and sin might be destroyed : Thou knowest how intolerable a thing it is that a Soul should to eternal ages be incircled with thy wrath , and the indignation of a mighty and an angry God ; and therefore dost love to doe miracles of mercy , because thou lovest not that a sinner should perish : Be pleased to give thy handmaid leave to present her humble desires in behalf of a sinner , one sinner for another ; the miserable for him that is ready to perish . Lord look down in mercy upon my Husband ; snatch him from the jawes of Hell , suffer him not to perish in his sin ; but open his eyes with the light of thy word and of thy Spirit , that he may espy his danger , that he may behold the deformity of his sins [ the injuriousness of his actions , the folly of his pleasures ] the iniquity of his vowes . II. CLeanse his hands and heart from all unrighteousness [ from bloud-guiltiness , from rapine , from violence , from cruelty ] O Lord , and purifie his soul and body from all impurity , [ from all intemperance , from the violence and fury of passion ] giving him a perfect repentance , and a perfect pardon : and if it be thy will , let me also some way or other cooperate towards the recovery of his precious soul ; and be pleased to remember the sufferings of thy handmaid , not that he may receive evil , but that I may find good from thy gracious hands in the day of recompence , thorough Jesus Christ our Lord. Amen . If she have escaped any violence intended against her by his malice or passion ; then adde this prayer of thanksgiving . O God my God and Father , thou hast strangely preserv'd and rescued me from evil , thou hast made decrees in heaven for my safety and preservation ; and for the glory of thy own name thou hast diverted the arrow that was directed against me . What am I O Lord , and what can I doe , or what have I done that thou shouldest doe this for me ? I am O God a miserable sinner , and I can doe nothing without a mighty grace , and I have done nothing by my self but what I am asham'd of , and yet I have received great mercies and miracles of providence . I see , O God , I see that thy goodness is the cause and the measure of all my hopes and all my good : and upon the confidence and greatness of that goodness I humbly beg of thy sacred Majesty to keep and defend me from all evil by thy wise providence ; to lead me into all good by the conduct of thy divine Spirit ; and where I have done amiss give me pardon , and where I have been mistaken give me pity , and where I have been injured give me thy favour and a gracious exchange ; that I may serve thee here with diligence and love , and hereafter may rejoice with thee and love thee as I desire to love thee , and as thou deservest to be loved , even with all the powers and degrees of passion and essence , to eternal ages , in the inheritance of Jesus , whom I love , for whom I will not refuse to die , in whom I desire to live and die ; to whom with thee O gracious Father and the holy Spirit be all honour and glory , love and obedience for ever and ever . Amen . A Mothers prayer for her children . I. MOst Gracious and Eternal God , Father of our Lord Jesus Christ , Father of Men and Angels , Father of mercies and God of all comforts , thou hast promised to be a Father to a thousand generations of them that love and fear thee ; be thou a God and a Father to me and the children which thou hast given me . Enable me O Lord to bring them up in the nurture and admonition of the Lord and in the fear of God to the praise of thy holy Name . O give me thy grace and favour that I may instruct them with diligence and meekness , govern them with prudence and holiness , provide for them useful imployments and competent provisions of life and comfort , leading them in the paths of religion and justice , by example and precepts of holiness ; never provoking them to wrath , never indulging them in their follies , never conniving at an unworthy action : and that all my children may be thine , O preserve them in thy favour , or take them away from hence while they are . If thou pleasest , let them live to a full age , but secure to them a full measure of piety and holiness thorough Jesus Christ our Lord. Amen . II. TO this end give them grace to obey their Parents , that doing the duty , they may receive the promise ; preserve them from sin and shame , from youthful follies and youthful crimes . Sanctifie them thoroughout in their bodies , and souls , and spirits ; that their thoughts may be pure and holy , not displeasing or misbecomming the eye of him who is the searcher of hearts ; let their words be true , prudent and ingenuous , seasoned with grace and apt to minister grace unto the hearers : let all their actions in their whole life be such as becommeth the servants of Jesus , holy and useful , that they may not be burdens to the publick , or to their family , but pleasing thee and doing good to others they may increase in the love of God , and in favour with men , and may have the portion of the meek and humble in this world , and of the pure and merciful in the world to come thorough Jesus Christ our Lord. Amen . The VViddows Prayer . I. O Eternal God , most Gracious Lord and my most merciful Father , thou art my refuge and my hope , my sanctuary and my rock my guardian and protector all my daies . I have offended thee and thou hast smitten me , I have deserved very much evil , and thou hast corrected me with the gentle visitation of a Fathers rod : and though thy hand is heavy and thy rod presseth me sore by reason of my own weakness and infirmities , yet when I consider how little I suffer in respect of what I have deserved , I cannot but adore thy goodness , and delight in thy mercies , and run for help and comfort , support and conduct from that hand which smites me . O my God give me patience under thy afflicting hand ; for my impatience I feare hath provoked thee to anger , and hath doubled my owne calamity ; and since my duty is my proper cure , and will make thy hand easy , and thy anger little , give thy servant a quiet and a r●signed , a humble and a meeke spirit , that I may not become my owne tormenter , and my sin may not be my owne punishment . II. O My gracious Lord , doe to me what seemeth good in thy owne eyes ; I am like clay in the hands of the potter , and what am I that I should repine against the acts of thy providence and dispensation ? Behold O God , thy Hand-maid is but a worme before thee ; shall dust and ashes repine against God ? Thou art just and righteous in all thy wayes , and though thou hast afflicted mee sore , yet blessed be thy holy Name I have not lost my hope , and I can yet pray , and I will trust in thee though I die ; onely be thou pleased to let this thy heavy hand efforme in me the effects of grace , and conforme me to the likenesse of the holy Jesus my dearest Saviour ; that I may so beare the Crosse that I may never displease him , nor dishonour the excellent name of a Christian by which I am called . III. I Am O my God by the meanes of thy heavy hand not onely under the discipline of a Child , but have also obtained a new title to thy especial providence and protection ; for thou art the patron of the poore , the helper of the friendlesse , the father of the fatherlesse , and the defender of the widowes , and if these be the effects of thy anger , and that when thou smitest us thy verystrokes are healing , and thy displeasure is medicinal , what shall thy servant expect will be the effect of thy pardon and loving kindnesse ? but yet O my Lord helpe me in my duty , and though I have failed in all my relations hitherto , by my impatience and murmure , by my carelesse comportment and undutifull behaviour towards thee ; yet now let my sad state of Widdowhood be a state of holinesse and repentance , of devotion and a severe religion . Let me recollect my years in bitternesse , and my soule in sorrow for my sins ; let me have no affections for the things of this world ; but let my hope and all my joy , my desires and my conversation be in heaven , and all my imployment and care be how I may enjoy thee in holy and spiritual unions and adherencies . IV. O Lord I know that the way of man is not in himself : it is not in man that walketh to direct his steps : I have often resolved to live innocently , and I have often broken all my holy purposes ; and I cannot of my self thinke one good thought as of my self , but my sufficiency is of thee ; thou art my strength : O preserve thy servant in my single state of Widdowhood , that I may never have any thought of change till the day of my great change shall come ; be thou O God a covering of the eyes unto thy hand-maid ; let me have no loves but thine , no affections but for thy service ; and since thou hast broken in pieces that holy band of conjugal society which thy holy ordinance did tye between my deare [ Lord and ] Husband and thy handmaid , give me thy grace dearly to preserve his memory , to retaine the impresses and remembrances of that affection , and to entertaine no new ones ; but wholly imploy my time , my estate , and all my powers in [ bringing up my children in the nurture and admonition of the Lord , in making fair and fitting provisions for them , in giving them good example ] in bearing the burthen of the Lord sweetly , in prayers and fastings , in almes and piety , in reading and meditating , in spirituall and Sacramental Communions , that when the worke of my life is done , I may find pardon and favour , and acceptance at the hands of my Lord , and a portion among thy saints and servants . If there be children of both sexes let the following portion be added . V. O My God now thy servant hath taken upon me to speake to my Lord , let not my Lord be angry not reject the prayer of his servant , interceding and praying for my children , the pledges of my deare [ Lord and ] Husband : preserve them O God in the strictest duty and services to thy self : O be thou their God and father , let thy providence be their portion , thy service their imployment , thy Angels their guards ; keepe them so by thy preventing and restraining grace that they may not by their owne sins provoke thee to anger and jealousy ; and let not the sins of their forefathers be visited upon them in thy anger and displeasure : thou lovest to shew mercy , and thou delightest in the affections of thy loving kindnesse , and thou art displeased when our vilenesses constraine thee to powre down thy judgements on us . O be pleased to grant that they living in holy obedience to thee , may feel a perpetuall streame of mercy , refreshing and supporting them , and let them not bear anothers burthen , for thou art just and merciful , righteous and true , and hast sentenc'd every one to bear their own iniquity . VI. GReat God of mercy , heale all the breaches of this family , preserve and encrease the remaining comforts and advantages of it , support the estate , renew thy favour to it , and perpetually poure down thy blessings upon it ; for the light of thy countenance and thy gracious influence does preserve and blesse , support and nourish , honour and advance persons , and families , and kingdomes . Blesse my eldest son ; give him an obedient and a loving spirit , a provident and a wise heart , a worthy and a pious comportment , a blessed [ and an honourable ] posterity : to my younger sons give health and holinesse , wisdom and faire fortunes , the love of God and good men : to my daughters give thy perpetuall grace and favour , that they may live in honour and a severe chastity , free from sin and shame , from temptation and a snare , and let their portion be in the blessing , in the love and service of God. Let them live in the favour of God and man , usefull to others , and honour to their family , a comfort to all their relatives and friends , and servants to thy divine Majesty . VII . PReserve me thy servant from all evil , lead me into all good ; change my sorrowes into comforts , my infirmity into spirituall strength ; take all iniquity from mee , and let thy servant never depart from thee . I am thine , O save mee ; I am thine , sanctify me and preserve me for ever ; that neither life nor death , health nor sicknesse , prosperity nor adversity , weakeness within nor crosse accidents without may ever separate me from the love of God , which is in Christ Jesus our Lord. Amen , Blessed Jesus , Amen . The Offices or Formes OF Prayer and Devotion for The Miserable and Afflicted . An Office to be said in the daies of persecution of a Church , by sacrilegious or violent persons . Our Father which art in Heaven , &c. Minister . O God make speed to save us . Answer . O Lord make hast to help us . Minister . Glory be to the Father , &c. Answer . As it was in the beginning , &c. I. A Hymne petitory and complaining . O God the Heathen are come into thine inheritance : thy holy Temple have they defiled , and made Jerusalem an heape of stones . ¶ The adversaries roare in the midst of the congregations , and set up their banners for tokens . * They have set fire upon thy holy places : and have defiled the dwelling places of thy Name , even unto the ground . ¶ They have destroyed all the carved worke thereof with axes and hammers . * Yea they have said in their hearts , Let us make havock of them altogether : thus have they spoiled the houses of God in the land . ¶ O God how long shall the adversary doe this dishonour ? how long shall the enemy blaspheme thy name ; for ever ? * Why withdrawest thou thy hand , even thy right hand ? pluck it out of thy bosome : for they have devoured Jacob , and laid wast his dwelling place . ¶ They have said , come and let us root them out , that they be no more a people , and that the name of Israel may be no more in remembrance . * Hold not thy tongue O God ; keepe not still silence : refraine not thy selfe O God : for they have cast their heads together with one consent , and are con●ederate against thee . ¶ They have taken crafty counsel against thy people , and consulted against thy hidden ones . * O Lord God of hosts how long wilt thou be angry with thy people that prayeth ? ¶ Thou feedest them with the bread of teares , and givest them plenteousnesse of teares to drinke . * Wil t thou be displeased at us for ever ? and wilt thou stretch out thy wrath from one generation to another ? ¶ Wilt thou not turne again and quicken us , that thy people may rejoice in thee ? * Will the Lord absent himselfe for ever ? and will he be no more intreated ? Is his mercy cleane gone for ever ? and is his promise come utterly to an end for evermore ? ¶ Hath God forgotten to be gracious ? and will he shut up his loving kindnesse in displeasure ? * O doe thou bring the wickednesse of the ungodly to an end , but guide thou the just . ¶ Bring downe the ungodly and malicious : take away his iniquity and thou shalt find none . * Shew thy marvellous loving kindnesse , thou that art the Saviour of them that put their trust in thee , from such as resist thy right hand . ¶ So will not we goe back from thee : quicken us and we will call upon thy name . * Turne us again O Lord God of Hosts . ¶ Cause thy face to shine , and we shall be saved . * Glory be to the Father , &c. ¶ As it was in the beginning , &c. I. A Hymne consolatory , in time of persecution . * THE Lord is in his Holy temple ; the Lords seat is in Heaven ; his eyes consider the poore : and his eyelids trie the children of men . ¶ Blessed is the Nation whose God is the Lord : and the people whom he hath chosen for his owne inheritance . * For thou shalt save thy people that are in adversity : and shalt bring downe the high lookes of the proud . ¶ Thou shalt keep them O Lord , thou shalt preserve them from this generation for ever : For the righteous Lord loveth righteousnesse ; his countenance will behold the thing that is just . * For the oppression of the poore , for the sighing of the needy , now will I arise saith the Lord , I will set him in safety from him that swelleth against him . ¶ For the Lord will not faile his people , neither will he forsake his inheritance : untill righteousnesse turne againe unto judgement : and all such as be true in heart shall follow it . * O how plentifull is thy goodnesse which thou hast laid up for them that fear thee , and that thou hast prepared for them that put their trust in thee , even before the sons of men ! ¶ Thou shalt hide them privily by thine owne presence from the provoking of al men ; thou shalt keepe them secretly in thy tabernacle from the strife of tongues . * Great plagues remaine for the Ungodly : but who so putteth his trust in the Lord , mercy embraceth him on every side . ¶ He calleth upon the Lord , and the Lord heareth him , yea and saveth him out of all his troubles . * He delivers their soules from death , and feedeth them in the daies of famine : They shall not be confounded in the perillous time , and in the daies of dearth they shall have enough . ¶ The Lord ordereth a good mans going , and maketh his way acceptable to himselfe . * Though he fall , he shall not be cast away : for the Lord upholdeth him with his hand . ¶ Thou Lord shalt save both man and beast : how excellent is thy mercy O God! and the children of men shall put their trust under the shadow of thy wings . * O tast and see how gracious the Lord is : blessed is the man that trusteth in him . ¶ The eyes of the Lord are over the righteous , and his ears are open unto their prayers . * The righteous cry and the Lord heareth them , and delivereth them out of all their troubles . ¶ O love the Lord all ye his Saints : for the Lord preserveth them that are faithful , and plenteously rewardeth the proud doer . * The salvation of the righteous commeth of the Lord : which is also their strength in the time of trouble . ¶ And the Lord shall stand by them and save them : he shall deliver them from the Ungodly , and shall save them , because they put their trust in him . Glory be to the Father , &c. As it was in the beginning &c. The following Hymnes may be said in the publike or private calamities of a Church , of a family , of a single person ; under persecution or oppression , false imprisonment , unjust and vexatious law-suites , &c. III. * MY soule waiteth still upon God : for of him commeth my salvation . He verily is my strength and my salvation , so that I shall not greatly fall . ¶ Thou also shalt light my candle : the Lord my God shall make my darknesse to be light . * Thou hast given a token for such as fear thee , that they may triumph because of the truth . ¶ Therefore were thy beloved delivered : helpe me with thy right hand and heare me . * O praise the Lord which dwelleth in Sion : shew the people of his doings . ¶ For when he maketh inquisition for bloud , he remembreth and forgetteth not the complaint of the poore . * For the poore shall not alwaies be forgotten : the patient abiding of the meek shall not perish for ever . ¶ He hath not despised nor abhorred the low estate of poore : he hath not hid his face from him , but when he called unto him he heard him . * Wherefore should the wicked blaspheme God , while he doth say in his heart , Tush thou God carest not for it ? ¶ Surely thou hast seene it : for thou beholdest ungodlinesse and wrong , that thou maiest take the matter into thine hand : the poore committeth himselfe unto thee : for thou art the helper of the freindlesse . * Lord thou hast heard the desire of the poore : thou preparest their heart and thine eare hearkneth thereto . ¶ To help the fatherlesse and poore to their right : that the man of the earth be no more exalted against them . * O cast thy burden upon the Lord and he shall nourish thee : and shall not suffer the righteous to fall for ever . ¶ Hold thee still in the Lord , and abide patiently upon him : but greive not thy selfe at him whose way doth prosper , against the man that doth after evil counsels . * For wicked doers shall be rooted out : but they that waite upon the Lord , they shall inherit the earth . ¶ For yet a little while and the wicked shall not be : yea thou shalt diligently consider his place , and it shall not be . * But the meeke shall inherit the earth , and shall delight themselves in the abundance of peace . ¶ So that a man shall say , Verily there is a reward for the righteous : doubtlesse there is a God that judgeth the Earth . * Glory be to the Father &c. ¶ As it was in the beginning &c. IIII. A Hymne consolatory and petitory for the Church and Clergy in times of persecution . * BLessed are they that dwell in thy house ; they will be alwaies praising thee . ¶ Blessed is the man whose strength is in thee , in whose heart are thy waies . * Blessed is the people O Lord that can rejoyce in thee : they shall walke in the light of thy countenance . ¶ For the Lord God is a sunne and a shield : the Lord will give grace and glory , and no good thing will he withhold from them that walke uprightly . * Many O Lord my God are thy wonderful workes which thou hast done , and thy thoughts which are towards us : they cannot be reckoned up in order to thee : if I would declare and speake of them , they are more then can be numbred . ¶ Many shall see it and feare , and put their trust in the Lord. * The wicked watcheth the righteous , and seeketh occasion to slay him : but the Lord will not leave him in his hand , nor condemne him when he is judged . ¶ The righteous shall rejoyce in the Lord , and put his trust in him : and all they that are true of heart shall be glad . * Keepe innocency and take heed unto the thing that is right : for that shall bring a man peace at the last . ¶ They that sow in teares shall reape in joy . * He that now goeth on his way weeping , and beareth forth good seed , shall doubtlesse come againe with joy , and bring his sheaves with him . ¶ The Lord from out of Sion shall so blesse thee , that thou shalt see Jerusalem in prosperity all thy life long , and peace upon Israel . * For God will save Sion , and build the Cities of Judah , that men may dwell there and have it in possession . ¶ The posterity also of his servants shall inherit it , and they that love his name shall dwell therein . * Arise O Lord into thy resting place , thou and the Arke of thy strength . ¶ Thou hast brought a vine out of Egypt ; thou hast cast out the heathen and planted it . * Thou madest roome for it ; and when it had taken root it filled the land . ¶ The hills were covered with the shadow of it : and the boughs thereof were like the goodly Cedar trees . * Why hast thou then broken downe her hedge , that al that goe by pluck off her grapes . ¶ The wild boare out of the wood doth root it up , and the wild beasts of the field devoure it . * Turne thee againe thou God of hosts : behold and visit this vine , and the place of thy vineyard that thy right hand hath planted , and the branch that thou madest so strong for thy selfe . ¶ Turne us againe O God , shew the light of thy countenance , and we shall be whole . * Let thy Priests be clothed with righteousnesse . ¶ Let thy Saints sing with joyfulnesse . * So we thy people and sheepe of thy pasture will give thee thanks for ever . ¶ We will shew forth thy praise from generation to generation . * Glory be to the Father &c. ¶ As it was in the beginning &c. If there be occasion adde the Lxxxix Psalme . and the xxi . and the Lxi. Then for the lesson , Read. Judges II. or or III. I. Samuel . XXXI Ezra IX . Nehemiah IX . Daniel IX . or Mathew XIX . vers . 16 to the end of Mat. XX Matthew XXI . * If there be famine , or dearth , or drowth , read Jerem. 14. If two lessons be read at one meeting , then let one of the former Hymnes be read between the two lessons ; and omitted before . If but one lesson be read , or After the second lesson [ if there be two ] say this Psalme . * PLeade thou my cause O Lord with them that strive with me : for they have laid their net to destroy me without a cause , yea even without a cause have they made a pit for my soule . ¶ Let not them that are mine enemies wrongfully rejoyce over me : neither let them winke with the eye that hate me without a cause . * For they speake not peace , but they devise deceitfull matters against them that are quiet in the land . ¶ They rewarded me evill for good , to the great discomfort of my soule . * Stirre up thy selfe and awake to my judgement , even unto my cause , my God and my Lord. ¶ Judge me O Lord my God according to my righteousnesse , and let them not rejoyce over me . * And my soule shall be joyful in the Lord : it shall rejoyce in his salvation . ¶ All my bones shall say , Lord who is like unto thee which deliverest the poore from him that is too strong for him , yea the poore and needy from him that spoileth him ? * Let them shout for joy and be glad that favour my righteous cause , yea let them say continually , let the Lord be magnified which hath pleasure in the prosperity of his servants . ¶ Trust in the Lord and doe good , so shalt thou dwell in the land , and verily thou shalt be fed . * Rest in the Lord and wait patiently for him : fret not thy selfe because of him who prospereth in his way , because of the man who bringeth wicked devices to passe . ¶ For the Lord shall laugh at him : for he seeth that his day is comming . * Glory be to the Father &c. ¶ As it was in the beginning &c. Minister . The Lord be with you . Answer . And with thy Spirit . Let us pray . Our Father which art in Heaven , &c. The Collect. ALmighty and everlasting God who hatest nothing that thou hast made , and lovest not that a sinner should die ; before thee and before thy Angels there is joy in heaven at the conversion of a sinner ; thou hast promised pardon to the penitent , and salvation to them that persevere : O grant that we may never presume on thy mercy , or despise the riches of thy goodnesse ; but that thy forbearance and long suffering may lead us to repentance : create and make in us new and contrite hearts , that we truly mourning for our sins , and forsaking them , condemning our selves , and justifying thee , crucifying the old man , and becomming new creatures may obtaine of thee mercy and remission , that though we are now worthily punished for our sins , by the comfort of thy grace we may be mercifully releived through Jesus Christ our Lord Amen . I. The prayer for the Church . O Eternal God , thou preserver of men and the Great lover of soules , have pitty and compassion upon thine afflicted handmaid the Church of [ England ] Thou hast humbled us for our pride , and chastised us for our want of discipline . O forgive us all our sins by which thou hast been provoked to anger and to Jealousie , to despise our sorrowes and to arme thy selfe against us . II. Blessed God smite us not with a final and exterminating judgement , call not the watchmen off from their guards , nor the Angels from their charges : let us not die by a famine of thy Word and Sacraments : If thou smitest us with the rod of a man , thou canst sanctify every stroke unto us , and canst bring good out of the evil , and delightest to doe so : but nothing can bring us a recompence if thou hatest us , and sufferest the soules of thy people to perish . III. Unite our hearts and tongues , take away the Spirit of error and division from amongst us ; and so order all the accidents of thy providence that religion may increase , and our devotion may be great and popular , and truth may be incouraged and promoted , and thy Name glorified , and thy servants comforted and instructed , that thy holy Spirit may rule , and all interests may stoope and obey , publish and advance the honour of our Lord Jesus . Amen . For the Superiour Clergy . O Most blessed Saviour Jesus , King of Heaven and earth , the head and prince of the Catholick Church , who hast appointed thy servants Ministers and stewards in the house of thy Father to give bread to the hungry , and drinke to them that thirst after the water of life flowing from the Fountaines of our Saviour : continue and blesse , sanctify and adorne with thy gifts and graces all the Spiritual guides and governours which thou hast appointed over us ; that they may continue in thy service to comfort the afflicted , to instruct the ignorant , to confirme the strong , to defend and promote thy truth , to intercede for thy servants , to open the kingdome of heaven to all beleivers , and to shut up the disobedient and rebellious in everlasting prisons , by the keyes of the Kingdome , by thy word and Sacraments , by thy power and by thy Spirit ; remove not the Candlestick from us , neither doe thou quench the light of Israel ; but let thy servants [ our Bishops , and Priests ] be like burning and shining lights in the Temple of God by a continual , never failing , never broken succession , offering up the daily sacrifice , rejoycing in the plenty of peace and the imployments of thy house , in holy offices and a daily ministration ; that thou being for ever pleas'd and for ever glorified , we may be thy peculiar people , a chosen generation , a royal priest-hood , clothed with righteousnesse and singing with joyfulnesse Eternall Hallelujahs to the honour of God through Jesus Christ our Lord. Amen . For Priests and the Inferiour Clergy . MOst Blessed and Eternal Jesu , who art a Preist for ever after the order of Melchisedek , and hast separated thy servants to minister to thee in holy offices , and to convey holy things unto the people ; give unto all thy servants the Ministers of thy word and Sacraments the spirit of prudence and knowledge , of faith and charity , of watchfulnesse and holy zeale , that they as good helpes in Government may declare thy will faithfully to their congregations , and administer the Sacraments purely and devoutly , and by their holy life become an example to thy litle flock , that so they with cheerfulnesse and joy may render an account of their charge , and may by thy mercy obtaine the blessing of thy Preisthood , & the glories of thy Kingdome O most Blessed and Eternall Saviour who livest and reignest with the Father and the holy Spirit eternal God world without end . Amen . The Grace of our Lord Jesus Christ &c. To this office may be added the confession of sins taken out of S. Ephraim the Syrian , [ in the Evening prayer for a family ] and said immediately before the collect . Or else . Immediately before the blessing ( as opportunity shall require or permit ) may be said the Let any described at the end of these devotions . Any of these prayers or psalmes may upon any occasion ordinary or extraordinary be used in any of the other offices . In time of VVarre ; to the foregoing offices may be added these following prayers , taken out of a special office published by the authority of Queene Elizabeth 1597. I. A prayer for an Army , or Navy in time of VVarre O Almighty Lord God of hosts , the prince of peace and the everlasting Counsellor , we humbly beseech thee so to conduct , encourage and defend our [ Armies and Fleets ] with thy mighty arme , and thy wise providence that what they shall attempt or take in hand for defence of this [ Church and State ] may be prosperous and blessed . Direct and lead them all in safety , strengthen their Governours and leaders with sound counsell and wise Conduct : The officers and souldiers with ready obedience and valiant resolution . Blesse their conflicts with signal victories ; give them blessed opportunities of effecting the purposes of peace and justice with the least bloodshed . Preserve them from contagious diseases , from the violence of sword and sicknesses , from evill accidents , or crafty designes , from treachery or surprise , from carelesnesse of their duty , and fromall irreligion , from confusion or feare , from mutiny and disorder . Give them an happy and an honourable returne , that we being defended from our enemies , thy servant [ our Soveraigne , or Supreme ] may rejoice in thy mercies , and thy church may give thee thankes in the daies of peace , and all thy people may worship thee in a holy religion , giving thee praise and honour and glory for ever in Eternal ages through Jesus Christ our Lord. Amen . Or this . I. O Most mighty Lord God who reignest over all the Kingdomes of Men , thou hast power in thy hand to cast downe and to raise up , to save thy servants and to rebuke their enemies , and in all ages hast given victory to the people , effecting by small numbers what man cannot doe by the multitude of an Host : Let thy eares be now open unto our praiers and thy merciful eyes upon our trouble and our danger . O Lord doe thou judge our cause in righteousnesse and mercy , prosper our armes , and defend our armies . Establish us in the rights thou hast given us , in our lands and in our goods , in our Government and in our lawes , in our Religion and in all the holy orders which thou hast appointed to minister to all who shall be heires of salvation . II. Never let ambition or Cruelty , thirst of Empire or thirst of blood , the greedinesse of of spoile , or the pleasures of a victory make us either to love warre , or to neglect all the just wayes of peace : and grant unto the Army such piety and prudence , such happy circumstances and blessed events , that none of them may doe any act misbecoming Christians , Disciples and servants of the prince of peace . Doe thou O God blesse them in all their just actions and necessary defences , that they may neither doe wrong , nor suffer any . Let not our enemies have their unjust desires , nor their mischeivous imaginations prosper , leaft we become a scorne and derision to our oppressors . The race is not to the swift , nor the battle to thestrong , and a horse is counted but a vaine thing to save a man : but our trust is in the name of the Lord our God , he is our strength and our defence , for it is thou O Lord who canst indifferently save with many or with few . III. Wherefore from thy holy sanctuary open thine eyes and behold , stretch forth thy hand and helpe , defend and save our Armies and Navies , O thou God of power , from all evil of man , and all evil of chance . Cover their heads in the day of battle and danger : send thy feare before thy servants , that our enemies may flee before them : let thy faith make them valiant in fight , and put to flight the armies of [ Aliens , Rebels &c. ] and by this shall thy servants know thou favourest us in that our Enemy doth not triumph against us , and shall alwaies confesse to the praise of thy name that it was thou Lord the sheild of our hope and the sword of our glory , who hast done great things for us ; and evermore say , Praised be the Lord that hath pleasure in the prosperity of his servants . Heare us O Lord for the glory of thy name , for thy loving mercy , and for thy truth sake through Jesus Christ our Lord. Amen . An Office for Prisoners . THe foregoing ordinary Offices are fitted for all mankind in General , and so may be also used by these in their Prisons : To which they may adde what is fit for them in the following devotions : and upon Solemne occasion , or upon special necessity or devotion they may intirely and distinctly use the following prayers and psalmes , &c. In the Name of our blessed Lord and Saviour Jesus . Our Father which art in Heaven , &c. Versicle . O God make speed to save us . Answer . O Lord make hast to helpe us . Glory be to the Father &c. As it was in the beginning &c. The Psalme . I Will cry unto God with my voice ; even unto God will I cry with my voice and he shall hearken unto me . ¶ In the day of my trouble I sought the Lord ; in the night my sore ceased not : my soule refused to be comforted . * When I am in heavinesse I will thinke upon God : when my heart is vexed I will complaine . ¶ O remembet how short my time is : wherefore hast thou made all men for nought . * I goe hence like the shadow that departeth , and am driven away as the grashopper : But the Lord shall endure for ever , he hath also prepared his seat for judgement . ¶ For he shall judge the world in righteousnesse ; and minister true judgement unto his people . * The Lord also will be a defence for the oppressed , even a refuge in due time of trouble . ¶ And they that know thy Name will put their trust in thee : for thou Lord hast never failed them that seeke thee . * Deliver me O Lord from the evil man : preserve me from the violent man. ¶ I know that the Lord will maintaine the cause of the afflicted , and the right of the poore . * Surely the righteous shall give thankes unto they Name : the upright shall dwell in thy presence . ¶ O let the sorrowful sighing of the prisoners come before thee : according to the greatnesse of thy power preserve thou those that are appointed to die . * The humble shall consider this and be glad : Seeke ye after God and your soule shall live . ¶ For the Lord heareth the poore : and despiseth not his prisoners . * Who is like unto the Lord our God , who dwelleth on high ? ¶ Who humbleth himselfe to behold the things that are in heaven and earth ? * He raiseth up the poore out of the dust , and lifteth the needy out of the Dunghil . ¶ Blessed be the name of the Lord , from this time forth for evermore . * For he satisfieth the longing soule : and filleth the hungry soule with goodnesse . ¶ Such as sit in darknesse and in the shadow of death , being bound in affliction and iron . * He bringeth them out of darknesse and the shadow of death , and breaketh their bands in sunder . ¶ O that men would praise the Lord for his goodnesse , and declare the wonders that he doth for the children of men . Glory be to the Father &c. As it was in the beginning &c. Or this . IN thee O Lord have I put my trust : let me never be put to confusion : but rid me and deliver me in thy righteousnesse , incline thine eare unto me and save me . ¶ Be thou my strong hold whereunto I may alwayes resort : thou hast promised to helpe me , for thou art my house of defence and my Castle . * As for the children of men they are but vanity : the children of men are deceitful : upon the weights they are altogether lighter then vanity it selfe . ¶ O trust not in wrong and robbery , give not your selves unto vanity : if riches increase set not your heart upon them . * Up Lord , why sleepest thou ? awake and be not absent from us for ever . ¶ Wherefore hidest thou thy face , and forgettest our misery and trouble ? * For our soul is brought low even unto the dust : our belly cleaveth unto the ground . ¶ O cast thy burden upon the Lord , and he shall nourish thee : and shall not suffer the righteous to fall for ever . * For this God is our God for ever : he shall be our guide unto death . ¶ There the wicked cease from troubling : and there the weary be at rest . * There the prisoners rest together : they heare not the voice of the oppressor . ¶ The small and great are there : and the servant is free from his Master . * Blessed is he that hath the God of Jacob for his help , and whose hope is in the Lord his God. ¶ Which helpeth them to right that suffer wrong , which feedeth the hungry . * The Lord looseth men out of prison , the Lord giveth sight to the blind , he helpeth them that fall : the Lord careth for the righteous . ¶ Praise the Lord O my soule , while I live will I praise the Lord , yea as long as I have any being , I will sing praises unto my God. Glory be to the Father &c. As it was in the beginning &c. The Lesson . Read Genesis 39. Genesis 40. Isai. 42. 51. Jerem. 32. or Jerem. 37. Jerem. 52. Matthew 25. Acts 5. Acts 16. Let these be read at several times : and if the office be said in private , let him that reads and is interested , meditate a while . After which let him humbly kneele downe and pray . I. The Prayer for all Prisoners . O Almighty God , the Merciful Father of all that put their trust in thee , looke downe from the beauteous throne of thy glory with much mercy and compassion upon us thy servants , who are children of misery , full of sin and full of calamity , whose onely hope is in the mercies and loving kindnesse of the Lord. O doe thou pardon all our trespasses and debts by which we are in arrears to thee ; put them upon the accounts of the Crosse ; for our Blessed and most gracious Lord hath paid our price to redeeme us from the Eternal prisons : and be thou pleased to enrich us with thy holy Spirit ; that we may be strong in faith , abounding in hope , established in a holy patience , and rich in charity ; expecting with meeknesse and submission when the times of refreshment shall come from the presence of the Lord , our Blessed Saviour and Redeemer Jesus Amen . II. For Prisoners of Debt . ENable us O God thou treasure of all goodnesse and all plenty and all justice , to doe our dutie to those to whom we are obliged , let not their kindnesse to us be injurious to them , nor our poverty become their calamity , but doe thou enable us by the miracles of thy mercy to doe what we are bound to doe ; or incline our creditors to accept what we can , and make us willing to doe according to the utmost of our power ; and doe thou make it up in the blessings of plenty and mercy what is diminished to them by our poverty and infelicity . Restore us O God to the light of thy countenance , to the sense of thy mercies and refreshments : sanctify our present condition ; make us humble and obedient , quiet and peaceable , temperate and patient : let not our calamities exasperate our spirit ; nor the present affliction make us to seeke for comfort in the creature , much lesse in vice and the stupors of drunkennesse , in prophane noises and evil company . O let our hopes be in thee , and our joy in thee onely and in thy service through Jesus Christ our Lord. Amen . III. For Prisoners of Crime . O Eternal and most Holy Saviour Jesus , who wert brighter then an Angel , purer then the morning starre , and yet wert pleas'd for our redemption to take upon thee our guilt , that suffering our punishment thou mightest rescue us from an intolerable state of evil : Thou didst for our sakes suffer thy selfe to be imprison'd in the house of the High-preist , and have thy holy hands bound with cords , that thou mightest procure to us the liberty of the sons of God ; O looke upon us with a gracious eye . Thou didst suffer and yet wert innocent , we suffer lesse then we have deserved ; and hope in thy goodnesse that we never shall suffer so much . O heare our cries from the bottom of our prisons , from the depths of our sorrowes ; let this affliction be thy discipline to worke contrition and repentance in our hearts . Thou art just O God in all that we suffer , and thou art to be glorified ; and shame and confusion of face belongs unto us as it is this day : but never let us suffer the confusion of a sad eternity : Accept our sorrow and repentance , our suffering and our shame ; that in the blood of the Lambe and in the teares of repentance our sins being washed , our soules may be presented pure and spotlesse before the throne of grace , through Jesus Christ our Lord. Amen . IV. If the Prisoners be condemned to death then adde this prayer . O Most mercifull Saviour who didst glorify thy mercy by giving pardon and promising paradise to the repenting theife ; thy mercies have no limit , and thy loving kindnesse cannot be measured ; O heare the cries and deepest groanings of miserable perishing sinners , who cannot looke up with any hope , but onely because thy glorious mercy is greater then can be understood , and by thy owne measures thou doest good to the miserable and calamitous . Thou didst add fifteene yeares to the daies of Hezekiah upon his prayer ; but he was righteous . Thou didst lift up the head of Manasses from the Dungeon , and gavest pardon to him when he cried mightily ; but he was a timely penitent . O give mercy to thy Enemies , that faine would be reconcil'd to thee ; to the impenitent , that faine would be admitted to repentance ; to miserable and undone persons , who desire that the infinitenesse of thy mercy should be glorified upon those whom nothing can releive but what is infinite as thy selfe . O give pardon to thy servants , give patience , a conformity to thy will , and a dereliction of their owne ; let thy Blessed Angels stand in circuit round about and rescue this miserable company [ man , woman &c ] from all the violence and fraud of the Spirits of darknesse , from the weakenesse of humane nature , from the curse and power of evil habits , and from Eternal damnation through the mercies of God and the grace of our Lord and Saviour Jesus Christ. Amen . I. For Prisoners under oppression , by false accusation , by unjust warre , for a good Conscience , or unreasonable dealings of men , by vexatious law-suits and violent , injurious bargaines . O Almighty God most mercifull , most gracious Father , who hast glorified thy eternal son and exalted him to be a covenant for the people , a light of the Gentiles , to open the blind eyes , to bring out the prisoners from the prison , and them that sit in darkenesse out of the prison-house : Thou standest at the right hand of the poore to save his soule from unrighteous Judges ; thou art a defence for the oppressed and a refuge in due time , in the time of trouble ; O looke upon thy servants who suffer wrong from the violent and unjust usages of our oppressors : If it be thy will , speedily rescue us from our calamity ; we submit to thy will and pleasure , and adore thy providence and thy wisedome in every dispensation ; but we begge of thee , together with the suffering , give us patience and a way for us to escape ; and sanctify both thy justice in our suffering , and thy mercy in our delivery . Doe thou judge our cause O Lord , defend our persons , give good unto our persecutors , and not evil , give them a love of justice and repentance , pardon and holinesse ; send peace O Lord in all our daies and in al our dwellings ; let there be no leading into captivity , no complaining in the houses of bondage ; and let not our portion be with persecutors , but with the poore and the persecuted , with the harmelesse and the innocent , with them that doe good , and suffer evil for Jesus Christ his sake , our Lord and onely Saviour . Amen . II. O God of mercy extend thy loving kindnesse to all thy servants who are under the same or any other great affliction : deliver them O God from all evil , from their owne weaknesse and their enemies power ; blesse them with thy providence , sanctify them by thy grace , pardon them by thy mercy , defend them with thy power , conduct them by thy Spirit , enrich them with thy wisedome , and bring them to all holy and usefull comforts in this world , and to never ceasing glories in the world to come through Jesus Christ our Lord. Amen . THE Grace of our Lord Jesus Christ , and the love of God , and the Communication of the holy Spirit of God be with us and with all our relatives , and with all the servants of God for ever and ever . Amen . An office or forme of prayer for Sailers or Mariners . Our Father which art in Heaven , &c. Versicle . O God make speed to save us . Answer . O Lord make hast to helpe us . Glory be to the Father &c. As it was in the beginning &c. The Psalme . * BLessed is he that hath the God of Jacob for his helpe ; and whose hope is in the Lord his God. ¶ Which made Heaven and Earth , the Sea and all that therein is : which feedeth the hungry . * The Lord is great and cannot worthily be praised : he is more to be feared then all Gods. ¶ His dominion is from one sea to the other : and from the floud unto the worlds end . * Whither then shall I goe from thy Spirit ? or whither shall I goe from thy presence ? ¶ If I climbe up into heaven thou art there ; If I goe down to hell thou art there also . * If I take the wings of the morning , and remaine in the uttermost parts of the sea . ¶ Even there also shall thy hand lead me ; and thy right hand shall hold me . * They that goe downe to the sea in ships , and doe businesse in great waters . ¶ These men see the workes of the Lord , and his wonders in the deep . * For he commandeth and raiseth the stormy wind , which lifteth up the waves thereof . ¶ They mount up to the heaven , they goe downe againe to the depths : their soul is melted because of trouble . * They reele to and fro and stagger like a drunken man , and are at their wits-end . ¶ Then they cry unto the Lord in their trouble , and he bringeth them out of their distresses . * He maketh the storme a calme so that the waves thereof are still . ¶ Then are they glad because they be at quiet : so he bringeth them unto the desired haven . * O that men would therefore praise the Lord for his goodnesse , and for his wonderfull workes to the sons of men . ¶ O Lord God of hosts who is like unto thee : thy truth most mighty Lord is on every side . * Thou rulest the raging of the sea : thou stillest the waves thereof when they arise . ¶ Thou shalt shew us wonderful things in thy righteousnesse O God of our salvation ; thou that art the hope of all the ends of the earth , and of them in the broad sea . * They also that dwell in the uttermost parts of the earth shall be afraid at thy tokens : thou that makest the outgoings of the morning and evening to praise thee . ¶ The Lord hath said I will bring my people again as I did from Basan , mine owne will I bring again as I did some time from the deepe of the sea . * Glory be to the Father &c. ¶ As it was in the beginning &c. Or this ; to be said especially in a storme or danger of Shipwrack . * THE Lord is King : Ever since the world began hath thy seat been prepared : thou art from everlasting . ¶ The flouds are risen O Lord , the flouds have lift up their voice : the flouds lift up their waves . * The waves of the sea are mighty and rage horribly : but the Lord that dwelleth on high is mightier . ¶ Awake , awake , put on strength O arme of the Lord : awake as in the ancient daies , in the generations of old . * Art not thou he which hath dried the sea , the waters of the great deepe , that hath made the depths of the sea a way for the ransomed to passe over ? ¶ Thou art the God that doeth wonders : and hast declared thy power among the people . * Thou hast mightily delivered thy people , even the sons of Jacob and Joseph . ¶ The waters saw thee O God , the waters saw thee , and were afraid : the depths also were troubled . * The clouds powred out waters , the aire thundred , and thine arrowes went abroad . ¶ The voice of thy thunder was heard round about , the lightnings shone upon the ground , the earth was mooved and shooke withall . * Thy way is in the sea , and thy paths in the great waters : and thy footsteps are not knowne . ¶ Therefore I will cry unto God with my voice , even unto God will I cry with my voice , and he shall hearken unto me . * Heare me O God in the multitude of thy mercy : even in the truth of thy salvation . ¶ Take me out of the mire that I sinke not : O let me be delivered from them that hate me , and out of the deepe waters . * Let not the water-flood drowne me , neither let the deep swallow me up : and let not the pit shut her mouth upon me . ¶ Heare me O Lord for thy loving kindnesse is comfortable : turne thee unto me according to the multitude of thy mercies . * Who is like unto thee O Lord amongst the Gods ? who is like thee , glorious in holinesse , fearfull in praises , doing wonders ? ¶ O hide not thy face from thy servants ; for we are in trouble : O hast and heare us . * Our soules are full of trouble , and our life draweth nigh unto the grave . ¶ O thou that hearest prayer , unto thee shall all flesh come : O let our prayer enter into thy presence , incline thine eare unto our calling . Glory be to the Father , &c. As it was in the beginning &c. If there be time and opportunity to read any portions of scripture suitable to the necessity , then read , If they be pursued by Pirates , Exodus 14. from verse 21. to the 20. verse of the 15. chapter . If they be in danger of Shipwrack , Read Jonah 1. or Jonah 2. or Acts 27. At other times , Read Matthew 8. or Matthew 14. or Marke 4. or Luke 8. The Prayer . I. O Almighty God and Father of heaven and earth , who settest a bound to the sea , and restrainest his waves by a heap of sand , by mountaines and by rocks , by thy word and by thy Spirit , saying , hither shall thy proud waves passe and no further ; looke upon us thy servants , whose lives are in our hands , and we dwell in the shadowes of death night and day ; we know O Lord and confesse the floods and waves of passion doe frequently overrun us , and we are drown'd in the stormes and overwhelmed with iniquity . Our [ Oaths , Blasphemies , Impieties , Irreligious actions ] are lowder then the fiercest winds , and call aloud upon thee for vengeance ; and many of us in our greatest danger provoke thee with the greattest unreasonablenesse and violence of impiety . But O God our God be gracious unto thy people who accuse our selves , and confesse our guilt , and acknowledge thy justice , and beg thy goodnesse , and pray to thee for safety and defence , for deliverance and for pardon , for thy conduct and thy blessing . Keepe us O God from stormes and quicksands , from Pirats and Rocks , from error and impieties , from all evil contingencies and all evil actions ; let our voyage be safe to our persons and to our goods ; let it be blessed by thy providence and thy holy Spirit , that we may returne with comfort and with advantages of trade [ or successe ] and thy servants may glorify thee in the land of the living , in the church of the first-borne , the congregation of thy redeemed ones , through Jesus Christ our Lord. Amen . II. In a storme , or danger of Pirates or Shipwrack . O Eternal and most holy Saviour Jesus , who in the daies of thy flesh and thy infirmity didst command the winds and rebuke the seas , and they obeyed thee ; and thou art now exalted farre above all principalities and powers , above all heavens and all Angels , and art the King of the world and the great Prince of the whole Creation ; and thou hast commanded us to come boldly to the throne of grace and hast promised we should find help in time of need ; looke downe upon thy servants , who in the abysse of the seas , and the abysse of our trouble , invocate the abysse of thy mercies ; speak peace unto our consciences , and command our enemies to be in peace with us , or to have no power against us ; rebuke the winds [ restrain the violent and injurious ] thou art our refuge ; be thou therefore our defence and our security , and rescue us from the present danger ; we know O God that the Devil is a great prince and rules in the aire , and in the hearts of the children of disobedience ; but thou art the King & Lord over him and all princes of the world ; thou art the prince of Spirits and restrainest the Spirits of princes , let not the enemy of mankind execute his cruel envy against us ; nor any of the elements nor any of his instruments be able to doe us any violence . III. O refuse not to heare the prayers , and to consider the cries , and to behold and pity the neede of them that call upon thee , that put their trust in thee , that have laid up all their hopes in thee and thy infinite and eternall goodnesse : we have no strengths of our owne ; but thou art our confidence ; be thou also our portion and our guide , our defence and our shield , a star in the night , and a covering by day : Strengthen our faith O God and increase our hope ; that in the greatest danger we may against hope beleive in hope , and with faith and love expect the salvation of the Lord , and may find thy goodnesse rescuing us from this present feare , and defending us in all our difficulties , and sanctifying every accident , and sweetning every event of providence , and consigning us bythese blessings to a finall delivery from all our sins , and from the evils which our sins deserve ; to the glory of God , to the salvation of our soules in thy day , in thy glorious day O Eternal and most holy Saviour and Redeemer Jesus . Amen . The Grace of our Lord Jesus Christ , &c. A forme of prayer and blessing to be used over him that in the beginning of a journey by Land or Sea begs the prayers of the Minister of the Church . The Prayer . O Almighty God , most gracious and most merciful , who art a God afar off as well as nigh at hand , and hast sent thy Ministring Angels to Minister good to them that shall be heires of salvation ; be thou pleased to send thy holy Angel before this thy servant N. to defend him from the heat of the day , and the cold of the night , from the arrow that flies at noone , and the evil spirits that walke in darknesse , from errors & falls , from precipices and fracture of bones , from [ pirates and ] robbers , from evil intentions and evil accidents , from violent weather and violent feares , from all impressions of evil men , and evil spirits ; let this journey be safe and usefull to thy servant , comfortable to his relatives , holinesse to the Lord , and glory to thy name through Jesus Christ our Lord. The Blessing . THe Lord blesse thee and keepe thee ; the Lord make his face to shine upon thee , and be gracious unto thee : He keepe thee from all evil by the custody of Angels , and lead thee into all good by the conduct of his good Spirit . Amen . Let the providence and love of God be thy defence and thy security , his grace be thy portion , his service thy imployment : He goe in and out before thee , and keepe thee in all thy wayes , and lead thee in all his . He bring thee back againe in peace and safety , and prosper all thy innocent and holy purpofes ; and when the few and evil daies of thy pilgrimage are ended , he of his infinite mercy bring thee to the regions of holinesse and eternal peace through Jesus Christ our Lord. Amen . I. A prayer to be used in behalfe of Fooles , or Changelings . O Eternal and most blessed Saviour Jesus ; who art the wisedome of the Father , and art made unto us wisedome , righteousnesse , sanctification and Redemption , have pity upon the miserable people to whom thou hast given life and no understanding . Thou didst create us of nothing , and gavest us being when we were not , and createdst in us capacity of blessings when we had none , and gavest us many when we did not understand them ; thou bringest infants from the wombe , and from the state of nature to the state of grace , and from their mothers breasts thou doest often convey them to the bosome of Jesus , and yet they doe nothing , but thou art glorified in thy free gift . O be gracious to all Natural fooles and innocents ; for thou hatest nothing which thou hast made , and lovest every soule which thou hast redeemed ; we that have reason can deserve heaven no more then these can : but these doe not deserve hell so much as we have done . Impute not to them their follies that are unavoidable , nor the sins which they discerne not , nor the evils which they cannot understand ; keepe them from all evil and sad mischances , and make supply of their want of the defences of reason by the special guard of Angels and let thy obedience and thy sufferings be accepted , and thy intercession prevaile for them : that since they cannot glorify thee by a free obedience , thou mayest be glorified by thy free mercies to them ; and for their destitution of good in this world let them receive eternal blessings in the world to come through thy mercies O eternal and most Blessed Saviour Jesus . Amen . II. A prayer for Madmen . ALmighty God whose wisedome is infinite , whose mercy is eternal , whose tranquillity is essential , and whose goodnesse hath no shore ; In judgement remember mercy , and doe thou delight to magnify thy mercy upon them who need it but cannot aske it ; who are in misery but feele it not ; who doe actions without choice , and choose without discretion and sober understanding . Pity the evil they suffer , and pardon the evils that they have done , and impute not unto them the evils which they rather beare then act ; and let not their entry into this calamity be an exclusion from their future pardon ; but let this sad calamity and judgement which they beare be united to the sufferings of our Lord , and be sanctified by his intercession , and become an instrument of their peace . Lord restore them to their health and understanding ; take from them all violent passions , and remove all evil objects far from their eyes and eares ; create a cleane heart , and renew a right Spirit in them : Give them sober thoughts and meeke Spirits , contempt of the world , and love of holy things ; suffer them not to doe violence to any man , and let no man doe violence to them : let them be safe under the conduct of thy providence , and the publick lawes : and be innocent under the conduct of thy holy Spirit ; that when thou shalt returne and speake peace to thy people , they may rejoyce in thy mercies and salvation ; thou didst O God shew mercy to Nebuchadnezar & gavest to him the heart of a man after he had sin'd and fallen into the lot of beasts and wildnesse ; and thy hand is not shortned that thou canst not helpe ; but let thy mercies and loving kindnesse returne upon thy servants as at first , that thou mayest rejoyce in thy mercies and salvation ; because thou hast pleasure in the prosperity of thy Servants . Grant this Almighty God and Father , for Jesus Christ his sake our Lord and dearest Saviour . Amen . III. A prayer in behalfe of Hereticks and seduced persons . O Most blessed , most Gracious Saviour Jesus , who art the way and the truth and the life , thou art a light to them that sit in darkenesse , the light that lightneth every man that commeth into the world ; preserve thy Church in peace and truth , in love and holinesse to thy second comming : Reduce every misbeleiver to the fold of thy Church ; instruct every ignorant person in the wayes of Godly wisedome ; subdue the pride of man , and bring every understanding to the obedience of thy sacred law . Let no mans vanity or ignorance divide the church , let not any holy truth be sullied with the mixture of impure and heretical doctrines ; nor evil principles disorder the beauties of religion and godly living ; nor any doctrines of men be taught as the commandement of God ; but grant that the truth of God may be publikely maintained , constantly taught , hūbly beleived , zealously practized by all men in their several stations : that in the church of God there be no contention but in giving honour to each other , and glory to God in all the wayes of faith and charity through Jesus Christ our Lord. Amen . II. Blesse the ministery of thy holy word in its ordinary dispensation ; grant it may prevaile mightily for the convincing of them that have no faith , for the reprooving of the errors of them whose faith is not pure ; for the confirming them who are weake in faith ; for the perfecting them who are novices in faith ; open the hearts of all gainsayers , take from them all their prejudices and all their passions , their secular interests and confident opinions , that they may humbly and meekely attend to the voice of God in the mouths of thy servants , in the pages of scripture , in the doctrines of the Spirit ; that they may doe nothing against the truth but for the truth ; that they may not quench the Spirit , nor despise prophecying , nor shut their eyes against the light , and their hearts against the love of God : but grant that in all things being obedient to the heavenly calling , they may receive the blessings of truth and peace in this world , and in the world to come , exalting the kingdome , and partaking the glories of our blessed Lord and Saviour Jesus Christ. Amen . These three last prayers are to be used upon any of the great Festivals of the yeare ; especially Easter day : Ascension day ; Whitsunday ; and upon 8 dayes after these Festivals : or upon good Friday . Prayers and Psalmes to be used by the Minister and Curate of Soules at the Visitation of the sick . In the Name of our blessed Lord and Saviour Jesus . Our Father which art in Heaven , &c. Minister . O God make speed to save us . Answer . O Lord make hast to helpe us . * Glory be to the Father &c. ¶ As it was in the beginning &c. Then recite this Psalme . * REbuke me not O Lord in thine anger , neither correct me in thy heavy displeasure . ¶ Have mercy upon me O Lord , for I am weake : O Lord heate me , for my bones are vexed . * My soule is also sore troubled : but Lord how long wilt thou punish me ! ¶ Turne thee O Lord and deliver my soule : O save me for thy mercies sake . * For in death no man remembreth thee : and who will give thee thankes in the pit ? ¶ Shall the dust give thankes unto thee ? or shall men declare thy truth in the grave , in the land where all things are forgotten ? * My time is in thy hand , O let me not be confounded : shew thy servant the light of thy countenance , and save me for thy mercy sake . ¶ My life is waxen weake with sorrow , and my yeares are consum'd in mourning . * Mine eye is consum'd with very heavinesse : and my strength faileth me because of mine iniquity . ¶ For thine arrowes stick fast in me , and thy hand presseth me sore . * There is no health in my flesh because of thy displeasure : neither is there any rest in my bones by reason of my sins . ¶ For my wickednesses are gone over mine head ; and are like a sore burden too heavy for me to beare . * But I will confesse my wickednesse and be sorry for my sin . ¶ Against thee have I sinned and done evil in thy sight : that thou mightest be justified in thy saying , and cleare when thou art judged . * O give me the comfort of thy helpe againe : cast me not away from thy presence ; and take not thy holy Spirit from me . ¶ Be thou my strong rock and the house of defence , that thou mayest save me : be thou also my guide & lead me for thy Names sake . * Into thy hand I commend my Spirit : for thou hast redeemed me O Lord thou God of truth . ¶ In God is my health and my glory : he is the rock of my might : in God is my trust . * Blessed is the man whom thou choosest and receivest unto thee : he shall dwell in thy court , and shall be satisfied with the pleasures of thy house , even of thy holy temple . ¶ O praise our God ye people : and make the voice of his praise to be heard : which holdeth our soule in life ; and suffereth not our feet to slip . Glory be to the Father &c. As it was in the beginning &c. Or this . * IN thee O Lord have I put my trust , let me never be put to confusion : deliver me in thy righteousnesse . ¶ Lord let me know mine end , and the number of my dayes : that I may be certified how long I have to live . * Behold thou hast made my dayes as it were a span long : and mine age is even as nothing in respect of thee : and verily every man living is altogether vanity . ¶ And now Lord what is my hope ? truly my hope is even in thee . * Deliver me from all mine offences : take thy plague away from me , I am even consumed by the means of thy heavy hand . ¶ When thou with rebukes doest chasten man for sin , thou makest his beauty to consume away like as it were a moth fretting a garment : every man therefore is but vanity . * Heare my prayer O Lord , and with thine eares consider my calling : hold not thy peace at my teares . ¶ For I am a stranger with thee and a sojourner ; as all my fathers were . * O spare me a little that I may recover my strength , before I goe hence and be no more seen . ¶ O Lord let it be thy pleasure to deliver me : make hast O Lord to helpe me . * O send out thy light and thy truth that they may lead me ; and bring me unto thy holy hill and to thy dwelling . ¶ Up Lord , why sleepest thou ? awake and be not absent from us for ever : hide not thy face from us , and forget not our misery and trouble . * For our soule is brought low , even unto the dust : our belly cleaveth unto the ground . ¶ Arise and helpe us ; and deliver us for thy mercies sake . * Glory be to the Father , &c. ¶ As it was in the beginning , &c. Then may the Minister read John XI . from the first verse to the 47. or else this short lesson Matthew 25. from verse 1 to the 14. THen the kingdome of heaven shall be likened unto ten virgins , which tooke their lamps , and went to meete the bridegrome . And five of them were wise , and five foolish . The foolish tooke their lamps , but tooke no oyle with them . But the wise tooke oyle in their vessels with their lampes . Now while the bridegrome tarryed long , all slumbred and slept . And at midnight there was a cry made , Behold , the bridegrome cometh : goe out to meet him . Then all those virgins arose , and trimmed their lamps . And the foolish said to the wise , Give us of your oyle , for our lamps are out . But the wise answered , saying , we feare left there will not be enough for us and you : but goe ye rather to them that sell , and buy for your selves . And when they went to buy , the bridegrome came : and they that were ready went in with him to the wedding , and the gate was shut . Afterwards came also the other virgins , saying , Lord Lord , open to us . But he answered , and said , verily I say unto you , I know you not . Watch therefore : for ye know neither the day nor the houre , when the Sonne of man will come . After the lesson as he sees occasion let him adde some discourse of his owne , short , and pertinent to the necessities of the sick person ; ever being careful that he doe him all his assistances , and call upon him to perfect that which can never be perfected but in this world , i. e. his repentance . Immediately after this exhortation ; or [ if it was done before , or is better reserv'd to another time , then immediately ] after the lesson , or the Psalme according to the discretion of him that ministers , and according to the circumstances of the sick man ; let him adde these prayers . Let us pray . I. A prayer for repentance . O Almighty God and most merciful Father , who delightest not in the death of a sinner , but that he be converted from his sin , and thou be turned from thine anger ; give unto thy servant a deepe contrition for his [ her ] sins , a perfect hatred of them , a timely and an intire dereliction of them ; grace to feare thee , and grace to love thee : powers to serve thee , and time and grace to finish all the worke of God which thy servant ought to doe ; that the soule of thy servant being washed white in the bloud of Jesus , may be justified by thy mercy , sanctified by thy Spirit , blessed by thy providence , saved by thy infinite and eternal goodnesse through Jesus Christ our Lord. II. For Patience and Ease . O Almighty and most gracious Saviour who didst suffer with meeknesse and patience those severe stripes of thy Fathers wrath which we did deserve but thou didst feele , and hast established with mankind a Covenant of faith and patience , a law of sufferings , making the way of the crosse to be the way of heaven : give to thy servant thy grace , that according to thy excellent example and holy commandement he may beare the burden of the Lord , with an even and a willing , an obedient and a loving Spirit . O let him never charge thee foolishly , nor murmure secretly , nor make too much hast ; but with faith and hope submit his body and soule to thy merciful and just dispensation ; that he may not discompose the duties of his repentance by a new sin , nor provoke thee to anger by his impatience , nor offend them who charitably minister to him , nor neglect the doing of any thing that can be in his power or in his duty , to his body or his soule . O God be mercifull unto thy servant and presse not him [ or her ] with an unequal load ; but remember that we are but flesh , and vanity , that we are crushed before the Moth , and die in thy displeasure : give him ease and rest , a quiet mind and a peacefull conscience : make thou all his bed in his sicknesse ; and deliver him not into the will of his Spiritual enemies : but glorify thy mercies , and make thy goodnesse illustrious upon thy servant through Jesus Christ our Lord. III. Against death , and the feare of it . O Eternal God who for the sin of man didst send death into the world , and by the Resurrection of thy holy Son , didst bring life to all beleivers ; have mercy upon this thy servant whom thou hast smitten with thy rod , and brought into the vally of teares , and the shadow of death ; O let not thy feirce anger goe beyond a fatherly correction : let this rod be discipline , not vengeance ; let it kill his sin , but not the man : but in judgement remember mercy ; take from thy servant all inordinate feare ; give him a present mind , a hopeful Spirit , a faithful heart , a perfectly repenting conscience , a charitable and a devout soule . Take from him the feare , and take from him the sentence of death ; preserve his life , and restore his health if that be best for him ; for to thy power we submit ; on thy goodnesse we doe depend , by thy wisedome we desire to be governed , and that thy love should choose for thy servant . But if thou hast otherwise decreed , O grant to thy servant the comforts of a holy hope , and the strengths of an unconquerable faith ; the constancy of an unmooved patience , and the meekenesse of a perfect resignation ; that to him to live may be Christ , and to die may be gaine ; that whether he lives or dies he may be thine through Jesus Christ our Lord. Amen . IV. For Pardon . O Most gracious and eternal Son of God , who onely hast power to forgive sins , and to rescue erring soules from the power of sin , and from the wrath of God , be gracious to● thy servant who confesses thy justice in his suffering , and begs to feele thy mercy in his pardon , and thy pity in his ease and restitution . Contend no longer with the miserable who confesses himselfe guilty : reject him not that begs for remission of his sins and remission of thy anger ; remember not the follies of his childhood , nor the vanities of his youth , the sins of his tongue , nor the sins of his anger ; the sins of desire , nor the innumerable breaches of charity ; his infinite omissions of duty , & the inexcusable actions of his choice . Thou hast glorified thy selfe in all generations of the world by giving pardon to the penitent , and ease to the afflicted , comfort to the comfortlesse and refreshment to the weary ; Behold O God the sorrowes of thy servant ; and remember his sins no more . Behold the passion and the paines which our blessed Lord suffered for our sins ; and let not the sins of thy servants cause thee to take another forfeiture , and produce another and an eternall anger : but spare thy servant in thy anger ; and remember him in thy mercy , and pity him in thy infinite compassion , and releive him with thy mighty grace , and deliver him from his sins , and bring him to thy glory , through Jesus Christ our Lord. V. If he be in or neere the agonies of death . O Blessed God thou lover of soules and the Saviour of thy servants , who gavest thy Son to die for us that we might live in him ; looke with mercy and great compassion upon the soule of thy servant for whom the Lord Jesus gave his precious bloud . Now O God is that sad period in which he is to be consign'd over to his final sentence ; now is the day of his great expence ; his needes of mercy are great as his sins , and great as his dangers , and great as all his enemies ; let him [ or her ] receive the fruit of all his labours , a blessed returne of all his prayers , the grace of thy promises , and the effect of all the sufferings of the holy Jesus : Now O God let him find the end of his hopes , and a just peace in his conscience , a spiritual communion with Christ , and the benefit of all his Passion , pardon of his sins , and the sweetest visitations of thy holy Spirit the comforter . Now let him feele the effect of thy mighty power and of thy glorious victory over sin and all the powers of darkenesse : let them have no portion in him ; and let thine angers end in comfort and pardon , in the visitation of Angels and the glorious appearing of thy holy Spirit . Now let him feele the truth of religion , and the substance of the things he hath hoped for ; the verification of thy promises , and the goodnesse of God ; let all the sermons of the Gospel passe into real exhibition of thy loving kindnesse ; and let thy servant rejoyce in the portions of the blessed , in the redemption of his soule , in the communion of Saints , in the society of the spirits of just men made perfect , through Jesus Christ our Lord. Then shall the Minister recommend the soule of the Dying man , if it be departing the body . I. O Most Blessed and most gracious Saviour Jesus , into thy holy hands we commend the soule of this our Brother [ or Sister ] praying thee to defend it from all evil , from the wrath of God which he hath deserved , from the evil Spirits of darkenesse which are ready to devoure it , from the flames of hell from whence nothing can rescue it but the mercies of God in our Lord Jesus Christ. Amen . II. Let thy holy Angels receive this soule from her prison and ruinous house of clay , and carry it to the region of loving and obedient soules in the bosome of Jesus , there with joy and longing , with the assurance of hope and a peaceful charity to expect the Resurrection of the just and the day of thy righteous judgement . Amen . III. O let not the Devils accuse this soule before thee , or if they doe let them not prevaile ; but interpose thy death and passion , thy mediation and intercession between thy judgement and this soule , now at her departure and at the day of judgement , that in the terrors of that day , this soule may stand upright , supported by the armes of thy eternal mercy . Amen . IV. Let not this soule carry along with her the infirmities of her present state , but be immur'd with a guard of loving and blessed Spirits to defend her against all the hostilities and incursions of all evil Angels . Now she shall see what she never saw , and heare what she never heard , and know what was never revealed below ; O grant that she may have aydes that her she never did neede , even mighty assistances in proportion to her new and strang erstate , that whatsoever is in the darkenesse or in the fire , in the secret regions of wrath , and the horrible places of torment and fearful exspectations may not afflict or affright the lambe of thy flock , the price of thy bloud , the child of thy kingdome , and the portion of thine owne inheritance . Amen . V. O sweetest Jesu say unto this soule This day shalt thou be with me in Paradise ; say unto this foule Feare not , for it is my Fathers pleasure to give thee a Kingdome ; Let this soule dwell in safe and pleasant regions ; and be supported with the hope of God , comforted with a holy conscience , rejoyce in a confirm'd pardon , be recreated with the visitation of Angels , and walke in white whithersoever the Lambe shall goe . Amen . VI. Give unto this decaying dying body a blessed and a glorious resurrection ; to this weary and afflicted , this penitent and redeemed soule a portion in the blessed sentence of the right hand amongst the blessed children of thy Father , who shall receive the Kingdome prepared for them from the beginning of the world . Amen . VII . Remember O God the good things which by thy grace and by the aides of thy holy Spirit thy servant hath done in all his life : and remember not his evil deedes which by the weakenesse of the flesh , and the temptations of the Devil , and the evil contingencies of this world have afflicted and humbled the soule of thy servant : remember thy holy Son did die for these ; and thy holy Spirit was the cause of those ; and for whom thou hast given thy Son , and to whom thou hast given thy Spirit , give thy eternal pardon , and thy eternal glories , thorough Jesus Christ our Lord. Amen . After the soule is departed ; the Minister may say this prayer in behalfe of the living friends and relatives of the dead . ALmighty God who governest all things in heaven and earth with infinite wisedome and infinite mercy , and bringest good out of evil , comfort out of sorrow , and after a gentle visitation dost refresh thy children with the light of thy countenance , with the blessings of thy providence , with the returnes of thy grace , and the comforts of thy holy Spirit ; have mercy upon this family , and returne to them all with thy loving kindnesse , exchanging their present sorrow into the advantages of holinesse and blessing . Be thou now and ever what thou gloriest in ; a Father of the Fatherlesse , a Husband to the Widow , a God of comfort to them that mourn● in secret . Grant that thy servant may not weepe as men without hope , nor murmure at thy dispensation , nor complaine of any thing but themselves , nor desire any thing but that thy will be done , nor doe any thing but what is agreeable to thy holy word and commandement ; and grant that when thou smitest any of us it may increase thy feare in us , and when thou doest good to any of us in smiting or forbearing , in chastising or comforting , it may increase thy love in us : and let thy holy Spirit so prevail over all our wills and understandings , our affections and the outward man , our interests and our hopes , that we may live in this world pleasing to thee , and may goe out of this world with the peace of a holy conscience , and may have a joyful resurrection in the last day , to a participation of the glories of God thorough Jesus Christ our Lord. Amen . The Blessing . THE Lord blesse you and keepe you ; the Lord make his face to shine upon you , and be gracious unto you . The Lord lift up the light of his countenance upon you and give you peace . The blessing of God Almighty , the Father , Son and holy Ghost , be amongst you and abide with you and be your portion for ever and ever . Amen . Prayers and devotions to be us'd at the Burial of the Dead . The Minister , before the Corps entring at the Church doore , may begin with one or more of these sentences . A Good name is better then precious ointment : and the day of death , then the day of ones birth . It is better to goe to the house of mourning , then to goe to the house of feasting : for that is the end of all men , and the living will lay it to his heart . I am the resurrection and the life saith the Lord : He that beleiveth in me , yea though he were dead , yet shall he live . And whosoever liveth and beleiveth in me shall not die for ever . It is appointed to all men once to die , and after death comes judgement . I would not have you to be ignorant concerning them which are asleepe that we sorrow not even as others without hope . For if we beleive that Jesus died and rose again , even so them also which sleepe in Jesus will God bring with him . After the Corps is set downe in the body of the Church ; let Morning or Evening prayer be read according to the time of the day , with this difference onely . Instead of the usual Psalmes , Read Psalme 39. Psalme 49. Psalme 90. For the first lesson read Job 14. or 19. After the first lesson read Psalme 88. For the second lesson read 1 Corinth . 15. from verse 12 to the end . After the second lesson read [ Nunc dimittis . * LOrd now lettest thou thy servant depart in peace according to thy word : ¶ For mine eyes have seen thy salvation . * Which thou hast prepared before the face of all people . ¶ To be a light to lighten the Gentiles and to be the glory of thy people Israel . Glory be to the Father &c. As it was in the beginning &c. After the usual prayers are done ; then the Corps carried being to the grave , the Minister shall read this lesson . Ecclesiastes 12. REmember now thy Creator in the dayes of thy youth , while the evil daies come not , nor the yeers draw nigh , when thou shalt say , I have no pleasure in them . While the sun , or the light , or the moon , or the stars be not darkned , nor the clouds return after the rain : In the day when the keepers of the house shall tremble , and the strong men shall bow themselves , and the grinders cease , because they are few , and those that look out of the windows be darkned . And the doors shall be shut in the streets , when the sound of the grinding is low , and he shall rise up at the voice of the bird , and all the daughters of musick shall be brought low . Also when they shall be afraid of that which is high , and feares shall be in the way , and the almond-tree shall flourish , and the grashopper shall be a burden , and desire shall fail ; because man goeth to his long home , and the mourners go about the streets : Or ever the silver cord be loosed , or the golden bowle be broken , or the pitcher be broken at the fountain , or the wheel broken at the cistern . Then shall the dust retrun to the earth as it was : and the spirit shall returne unto God who gave it . People . Blessed be God. The Minister while they are preparing to interre the Corps shall say this Psalme . * THE wicked is driven away in his wickednesse : but the righteous hath hope in his death . ¶ I said in the cutting off of my daies : I shall goe to the gates of the grave ; I am deprived of the residue of my yeares . * I said I shall not see the Lord , even the Lord in the land of the living : I shall behold man no more with the inhabitants of the world . ¶ I have set the Lord alwaies before me : because he is at my right hand , I shall not be mooved . * Therefore my heart is glad , and my glory rejoyceth : my flesh also shall rest in hope . ¶ For thou wilt not leave my soule in hell : neither wilt thou suffer thine holy one to see corruption . * As for me , I will behold thy face in righteousnesse : when I awake with thy likenesse I shall be satisfied . ¶ Thou wilt shew me the path of life : in thy presence is the fulnesse of joy , and at thy right hand there is pleasure for evermore . * Glory be to the Father &c. ¶ As it was in the beginning &c. When the Corps is in the grave the Minister shall say Forasmuch as it hath pleas'd Almighty God to take to himselfe the soule of our deare brother here departed ; we lay his body in the ground ; for out of it was it taken ; dust it is , & unto dust it does return , but we lay it downe in a sure and certain hope of the resurrection from the grave . For the Lord himselfe shall descend from heaven with a shout , with the voice of the Archangel , and with the trump of God : and the dead in Christ shall rise first , then those which are alive and remaine shall be caught up together with them in the clouds , to meet the Lord in the aire : and so shall we be ever with the Lord. Wherefore comfort one another with these words . Let us pray . * Lord have mercy upon us . ¶ Christ have mercy upon us . * Lord have mercy upon us . Our Father which art in Heaven &c. I. O Almighty God with whom doe live the spirits of the just men made perfect , we give thee humble thankes that thou hast delivered the soule of thy servant N. N. from the calamities of this life ; putting a period to his sin and to his paines ; O be pleased shortly to fill up the numbers of thine elect , and hasten thy kingdome ; and to us thy servants grant that we may die to sin and live to righteousnesse , living a holy and a gracious life , peaceable and blessed , that when we have served thee in our generations we may die the death of the righteous , leaving a good name and a faire example behind , and our good workes may follow us ; that being holy in our lives we may be blessed in our death , and with this thy servant , and all other departed in thy love and feare , may lie in the bosome of our Lord , till by the trump of God we shall be awakened in the resurrection of the just , to reigne with thee in thy Kingdome through Jesus Christ our Lord. Amen . II. O most blessed Saviour Jesus who art the resurrection and the life , and in whose sight the death of thy saints is precious , looke upon us thy servants whose life is vanity , and our dayes passe away like a tale that it told , and as the remembrance of a passenger that stayeth but a night ; the dayes of our pilgrimage are few and evil , and we disquiet our selves in vaine : O looke upon us with a gracious eye ; give us thy holy Spirit of wisedome and peace to guide us in the wayes of God , that our affections and our conversation being in heaven ; and being weaned from this world we may die daily , and every day be doing good ; that laying up a treasure of good workes , we may rejoyce in the day of our death , and may be freed from the terrors of the day of judgement , and the gates of hell may not prevail against us . O preserve us from that eternal wrath which shall destroy all thine enemies , and let our portion be with the charitable and the merciful , on the right hand of the Father , where thou sittest and reignest in the glory of God to eternal ages world without end Amen . If it be opportune , then here may be added one of the prayers [ for a blessed death ] at the end of Evening prayer throughout the yeare : ending with the usual benediction . The Grace of our Lord Jesus Christ &c. A forme of Devotion TO Be used and said in the daies OF Sorrow and Affliction . A forme of Devotion to be used and said , in the daies of Sorrow and Affliction of a family or of private persons . In the name of the Father , the Son and the Holy Ghost . Our Father , &c. O God make speed to save us . O Lord make hast to helpe us . Glory be to the Father , &c. As it was in the beginning &c. The Psalme . HIde not thyface far from me O Lord , put not thy servant away in anger : thou hast been my helpe , leave me not neither forsake me , O God of my salvation . ¶ O my God , I cry in the day time , but thou hearest not , and in the night season I am not silent . * But thou art holy , O thou that inhabitest the praises of Israel . ¶ Our Father trusted in thee , they trusted in thee and thou didst deliver them . * But I am a worme , and no man : smitten of thee Lord , afflicted , tormented , forsaken . ¶ Thou hast filled me with bitternesse , and hast made me drunken with worm-wood , thou hast remooved my soule far off from peace , and I have forgotten prosperity . * But O God thou art my God , early will I seek thee , be not thou far from me O Lord , O my strength hast thee to help me . ¶ I acknowledge my sin unto thee , and mine iniquity have I not hid , I will confesse my transgressions unto the Lord , O doe thou forgive the iniquity of my sin . * Thou art my hiding place , thou shalt preserve me from trouble : thou shalt compasse me about with songs of deliverance . ¶ Lord make me to know my end , and the measure of my daies , what it is , that I may know how fraile I am . * Behold thou hast made my daies as an hand breadth , and mine age is as nothing before thee : verily every man at his best state is altogether vanity . ¶ And now O Lord what wait I for ! Surely my hope is in thee . * Deliver me from all my transgressions , remove thy stroke away from me ; I am even consumed by the blow of thy hand . ¶ When thou with rebukes dost chasten man for iniquity , thou makest his beauty to consume away like a moath ; Surely every man is vanity . * Hear my prayer O Lord and give eare unto my cry , hold not thy peace at my teares : For I am a stranger with thee , and a sojourner as all my Fathers were . ¶ O spare me a little , that I may recover my strength , before I goe hence and be no more seen . * Let all those that seek thee , rejoyce and be glad in thee : Let such as love thy salvation say continually , The Lord be magnified . ¶ But I am poor and needy , yet the Lord careth for me : thou art my helpe and my deliverer , make no tarrying O my God. Amen . Amen . Amen . Then Read , The second Chapter of Ecclesiasticus . or The sixt Chapter of S. Matthews Gospel . or The twelfth Chapter to the Romans . or The 5 Chapter of the 2 d Epistle to the Thessalonians . or The 1 of Timothy the 6. Chapter . or Hebrews 12. or James 5 th . These at several times . After the chapter is read ; sit still a while and consider of such comforts , or instructions as are in the chapter fitted to your needs . If this office be said by a Minister in the company of the afflicted person ; then he may adde such useful and comfortable discourses as are occasion'd by the chapter , and then say the following Collect. After meditation or discourse , humbly kneel down , and pray . I. An act of Repentance . O My God and Father , in vaine doe we beg to have thy heavy hand taken from us , so long as the cause remaines : Our sins , O God , our sins are so great , so numerous , so intolerable , that we must needs with shame hide our face , and confesse we have deserved all the evill that we suffer , and all that which thou hast threatned : we have O God more to give thee thanks for , then we have to deplore . It is thy infinite mercy that we are yet kept from feeling thy severest judgements . It is thy mercy that we have our senses and our understandings ; that we have the use of thy word and sacraments ; that we have not intolerable pains of body , and unsufferable troubles in our mind ; It is thy blessing that we have bread , that we have many friends , that we have the praiers of thy faithfull servants ; that we have faith in thee , and that we have hope . It is thy infinite mercy , that are we yet kept from the unsufferable pains of hell , & are permitted to pray to thee , to relie upon thy mercies , to worke out our salvation , and to expect thy loving kindnesse in the Land of the living . II. All the evils that we suffer , we have deserved , but nothing of this good have we deserved ; we are lesse then the least of all thy mercies ; and our sins are greater then the greatest of all our sufferings . * And now O God thou who hast so mercifully dealt with thy servants in taking a lesse fine of us , then in justice thou mightest have exacted , be pleased also to proceed in the methods of thy mercy ; and make our present sufferings be instrumental of thy glory , of the pardon of our sins , of the sanctifications of our Spirits , of the humiliation of our soules , that like silver tried in the fire , we may come forth more pure , vessels of honour , pleasing and acceptable to thee in Jesus Christ. II. An act of patience and resignation . WEE know O God that thou art infinietly wise and infinitely good , and thou disposest all the events of thy creatures of excellent purposes , and delightest to bring good out of evill . Behold O God we are thy servants , and thy creatures , do to us as seemeth good in thine eyes , onely give us patience , and a long suffering Spirit , that we may not murmure secretly when we complaine openly ; that we may not make hast in the day of our calamity , but with a quiet spirit expect and wait for the time of our redemption . But make no long tarrying O Lord , make hast to helpe us , O God of our salvation ; and be pleased to give us a light from heaven , that with the eye of faith , we may see beyond the cloud , and looke for those comforts which thou didst prepare for thy servants that love thee and put their trust in thee , and have laid up all their hopes in the bosome of God. IV. An act of hope . O God our God , thou hast said unto us , I will never leave you nor forsake you ; thou hast often eased our calamities , and taken off thy severe hand , thou hast promised to be with us in time of need , thou delightest to deliver them whose confidence is in thy goodnesse . Thou hast supported our spirits in the day of our sorrow , and hast given us many intervals , and spaces of refreshment , and renewest thy loving kindnesse day by day : O let us never have our portion amongst the hopelesse and desperate . Let us alwaies pray to thee , and hope in thee , and in every period of our affliction let us doe some actions of virtue , by which we may please thee , and be accepted so long as we can pray . Thou hast commanded us to hope , and we doe hope that these comforts shall refresh our soules , that thy mercies will support us under our afflictions , that thy Spirit shall comfort us in it , and thy grace and thy glorious providence shall speedily deliver us from it . Amen Blessed Jesu , Amen . V. The Petition . ANd now O most mercifull Father , give thy servants admittance to present our complaint before the throne of grace , and let our petition enter into thy presence : thy arrows stick fast in us , and thy hand presseth us sore : Open thy heart , the treasure and spring of mercie , and thence let comforts and refreshments descend upon thy servants . Put a blessed period to our sorrows , but first put a stop to our sins ; let us not sin against thee , when for sinne thou art smiting us ; Let us never charge thee foolishly , nor behave our selves peevishly towards others , but use all the means we can to ease their sorrows , to lighten their burdens , to sweeten their lives , that so we may expect from thy goodnesse a more plentifull and abundant measure of loving kindnesse . VI. Lord put a barr and stop unto our passions ; make them to be humble ministers of religion [ and prudent government ] but never let us suffer any violent transportations in our selves , never be provoked to any bitternesse , never to be harsh or cruell towards any , never to speak any thing peevishly and undecently , never to put too much upon any temporall interest ; In all things let us behold thy providence , and reverence thy justice , and adore thy majesty , and feel thy mercy , and obey thy Spirit ; and if thou shalt still persevere to smite us , and to try thy servants , let not thy punishing us ever cause us to sin against thee . Let not our own follies be our scourges , lest we sin against thee , and loose thy blessing for ever . VII . Be pleased O my God , to adde this favour unto thy servants , that our trouble may not be doubled or increase by our own infirmities : take from us all troublesome fancies and too quick apprehensions of our sorrows ; Blessed be thy Name , they are finite , and they are temporall sorrows , they are lesse then our sins , and they are lesse then thy mercies ; Give me grace to despise the world , and all its interests and possessions , that while we set not our affections upon them , we may not be too much afflicted , when we are crossed in them ; but let our great care be to please thee , our greatest fears , least we should sin against thee ; let our dutie be our imployment , thy providence our portion , thy Spirit our guide , thy law our rule : That when this cloud is passed over , we may see the brightnesse of thy face , and perpetual showers of grace and mercy , refreshing our sad and weary spirits : so shall thy servants sing praises to the honour of thy Name , when thou shalt have saved our soules from death , our eyes from teares , and our feet from falling : grant these mercies O blessed God , and Father , for Jesus Christ his sake our dearest Lord and Saviour . Amen . A private prayer to be said by or for a person ( mutatis mutandis ) apt to be afflicted with feare of death or Gods anger , and the uncertaine state of his , of her soule . O Eternal God most gracious Father , in much mercy & compassion behold me thy servant loaden with my sins , encompassed with infirmity , assaulted by enemies without , and apt to be betrayed by my owne weaknesses within . If I am cheerfull , I am apt to be carelesse of my dutie , If I am sad , I am timorous and unsafe , too ready to distrust thee , and to sinke under the burden of those calamities which by my sins I have deserved . O God I confesse with sorrow and shame , that I resolve often to give my selfe intirely to thy service , but I am so perpetually beaten with the violent tempests and stormes of passion , that all my hopes and all my feares grow unactive and uselesse and are overcome by them , and sinke under my owne evil customes and infirmities . [ Lust , Pride , Ambition , Anger , ] And under this state of infelicity I groane and labour , and to thee I humbly make my complaint ; for thou art my hope and my strength , my rock and my might , my Saviour and defender , my support and my deliverer . O hear the saddest cries of thy humble and afflicted servant , and give me ease from my greatest sorrowes : Give me a cheerfull heart , and a severe spirit , a love of thy mercies , and a trembling at thy judgements , an infinite desire to please thee , and a great fear to offend thee ; and though I humbly desire of thy glorious goodnesse , to secure and promote my eternall interest by what instruments thou pleasest , yet because thou art my Father and my mercifull God , I begg of thy infinite goodnesse to take care of my infirmities , and to pity my weaknesses ; and make my religion to be to me the pleasantest thing in the world : that nothing may tempt me from thee , and prevaile in the daies of my weaknesses and disadvantage . II. O Blessed God be pleas'd to give me a perfect repentance for all my sins ; and admit me to a full pardon , and not onely so , but if it be thy gracious will consigne this my pardon by some testimony from heaven , by a holy and humble hope , by a strong faith , and a cheerfull spirit , by joy in God , and a command over my passions , by meeknesse and charity , by forgiving every one that troubles me , and every one that offends me . O God my God give to thy servant an excellent religion , and a devout spirit , and grant that I may take great pleasure in the service of God , in obedience to my spirituall superiors , in doing the works of that dutie to which thou hast called me in my present state of life ; and never suffer me to fall into a despairing or an amazed conscience , into the evils of a tedious or impatient , a wounded or an afflicted spirit : but grant that rejoycing in thee evermore and delighting in doing my dutie , in mortifying my passions , in loving and serving my dearest Relations , I may be preserved in thy fear and thy favour , and nothing may be able to separate me from the love of God in Christ Jesus . Amen . III. O my deareft Saviour take from thy servant all inordinate fear of death , and give me a great desire after heaven and heavenly things : and when thou shalt call me from this world , conduct me by the graces and comforts of thy Holy Spirit evenly and holily , certainly and cheerfully , to the regions of hope and joy , that in thy armes I may expect and long for the day of recompences and of thy glorious appearing . O God hear the prayer and most passionate desires of thy servant : and since thou hast commanded us in the time of need to come with boldnesse to the throne of grace , grant that I may be accepted by thy mercies and loving kindnesse , through the merits and intercession of my Lord , in whom I desire to live , and for whom I will not refuse to die , our Blessed Lord and Saviour Jesus , to whom with thee O blessed Father and most Holy Spirit , I humbly give all honour and thankes , and glory , and love and service , and desire to doe so for ever . Amen . A forme or prayer of Thanksgiving . The Preface , to the following office . Since it hath pleased God to heare our prayers and to give us the blessing we now feele and rejoyce in , [ the blessing of Peace , Health , Plenty , Victory &c. ] let us faithfully and devoutly give thankes unto God for his great benefit and grace ; and say , Psalmes Eucharistical or of thanksgiving , upon special times of festivity : to be added to any of the foregoing offices : or to be said distinctly After a plentifull Harvest . Our Father which art in Heaven , &c. * O Be joyful in God all ye lands : sing praises unto the honour of his Name , make his praise to be glorious . ¶ O come hither and behold the works of God , how wonderful he is in his doing toward the children of men . * Thou visitest the earth and blessest it , thou makest it very plenteous . ¶ Thou waterest her furrowes , thou sendest raine into the little vallies thereof : thou makest it soft with the drops of raine and blessest the increase of it . * Thou crownest the yeare with thy goodnesse : and thy clouds drop fatnesse . ¶ They shall drop upon the dwellings of the wildernesse : and the little hils shall rejoyce on every side . * The folds shall be full of sheepe , the vallies also shall stand so thick with corne , that they shall laugh and sing . ¶ Praised be God which hath not cast out our prayer , nor turned his mercy from us . * Let us now feare the Lord our God that giveth raine , both the former and the latter raine in his season : ¶ He reserveth unto us the appointed weekes of the harvest . * Lord what is man that thou hast respect unto him ! or the Son of man that thou so regardest him ! ¶ The eyes of all waite upon the O Lord , and thou givest them their meat in due season . * Thou openest thine hand : and fillest all things living with plenteousnesse . ¶ The Lord is righteous in all his wayes , and holy in all his workers . * The Lord is nigh unto all them that call upon him : yea all such as call upon him faithfully . ¶ He will fulfill the desire of them that fear him : he also will hear their cry and will help them . * That our sons may grow up as the young plants : and that our daughters may be as the polished corners of the Temple . ¶ That our garners may be full and plenteous with all manner of store : that our sheep may bring forth thousands , and ten thousands in our streets . * That our oxen may be strong to labour ; that there be no decay ; no leading into captivity , and no complaining in our streets . ¶ Happy are the people that be in such a case ; yea blessed be the people which have the Lord for their God. Glory be to the Father &c. As it was in the beginning &c. II. After recovery of a City , family or single person from the Plague , or any great sicknesse . * O Come hither and hearken all ye that fear God ; & I will tell you what he hath done for my soule . ¶ I called unto him with my mouth , and gave him praises with my tongue : O Lord my God I cried unto thee and thou hast healed me . * Thou Lord hast brought my soule out of Hell : thou hast kept my life from them that goe downe to the pit . ¶ O what great troubles and adversities hast thou shewed me , and yet didst thou turne and refresh me ! yea and broughtest me from the deepe of the earth againe . * Sing praises unto the Lord , O ye saints of his , and give thankes unto him for the remembrance of his holinesse . ¶ For his wrath endureth but the twinkling of an eye , and in his pleasure is life : heavinesse may endure for a night , but joy commeth in the morning . * Praised be the Lord daily , even the God which helpeth us and powreth his benefits upon us . ¶ He is our God , even the God of whom commeth salvation : God is the Lord by whom we escape death . * I will be glad and rejoyce in thy mercy : for thou hast considered my trouble , and hast knowen my soule in adversity . ¶ Thou hast not shut me up into the hand of the enemy : but hast set my feet in a large roome . * Thou hast turned my heavinesse into joy ; thou hast put off my sackcloth , and girded me with gladnesse . ¶ Therefore shall every good man sing of thy praises without ceasing : O my God I will give thankes unto thee for ever . Glory be to the Father &c. As it was in the beginning &c. III. After a victory , or the prosperous ending of a Warre . BLessed be the Lord my strength , which teacheth my hands to warre and my fingers to fight . ¶ My hope and my fortresse , my castle and deliverer , my defender in whom I turst , which subdueth my people that is under me . * When my spirit was in heavinesse thou knewest my path : in the way wherein I walked had they privily laid a snare for me . ¶ I cried unto the Lord and said , Thou art my hope and my portion in the land of the living . ¶ Thou didst send downe thine hand from above : thou didst deliver me and take me out of the great waters , from the hand of strange children . ¶ Thou hast given victory unto Kings , and hast delivered David thy servant from the perill of the sword . * For I know that the Lord is great , and that our Lord in above all Gods. ¶ Whatsoever that Lord pleased , that did he in heaven and in earth , in the sea and in all deep places . * The Lord is on my side ; I will not feare what man doth unto me : ¶ The Lord taketh my part with them that helpe me : therefore shall I fee my desire upon mine enemies . * It is better to trust in the Lord , then to put any confidence in man. ¶ It is better to trust in the Lord , then to put any cofidence in princes . * The Lord is my strength and my song : and is become my salvation . ¶ The voice of joy and health is in the dwellings of the righteous : The right hand of the Lord bringeth mighty things to pass . * The right hand of the Lord hath the preheminence : the right hand of the Lord bringeth mighty things to pass . ¶ He maketh warrs to cease in all the world : he breaketh the bow and knappeth the speare in sunder , and burneth the chariots in the fire . * Behold how good and joyfull a thing it is ; brethren to dwell together in Unity . ¶ It is like the precious ointment upon the head that ran downe unto the beard , even unto Aarons beard , and went downe to the skirts of his clothing . * For there the Lord promised his blessing , and life for evermore . ¶ The Lord liveth , and blessed be my strong helper : and praised be the God of my salvation . * Glory be to the Father &c. ¶ As it was in the beginning &c. If there be any other occasion , instead of these use Te Deum Laudamus , &c. After each of these Eucharistical Psalmes , shall be added as followeth . Minister . Lift up your hearts . Answer . We lift them up unto the Lord. Minister . Let us give thankes unto the Lord our God. Answer . It is meet and right so to doe . Minister . I. IT is very meet , right and our bounden duty that we should at all times and in all places give thanks and praise , honour and adoration , love and duty to thee O Lord God , the Father of mercies and the God of all comfort ; who hast knowne our soule in adversity , and delivered us from the evil we have deserved , and hast given us good things we deserved not : we confesse O God that we are lesse then the least of all thy mercies ; but thy immense thy unlimited goodnesse and loving kindnesse rejoyces in doing us good , in preserving us from evil , in heaping thy benefits upon us , in giving to us witnesse from heaven [ in feeding our hearts with food and gladnesse : ] in delivering us from our enemies : [ in snatching us from the power of the grave ] in commanding thy destroying Angel to hurt us not ] Holy Jesus , Blessed be God. II. We are thy servants and thy children ; we are all thine ; and have no interest but thy service ; thou art our God , and all our hopes are laid up in thee : Thou art gracious when thou smitest us ; but we cannot expresse thy infinite sweetness when thou releivest our necessity , when thou sustainest our sorrowes , when thou dost deliver us from thy wrath , when thou hearest our prayers , when thou powrest thy benefits upon us . O give unto thy servants thankfull hearts , obedient and loving Spirits , carefulnesse of duty , charity and humility , zeale of thy glory , submission to thy divine will and pleasure ; that serving thee with all our powers , loving thee with all our faculties , obeying thee in al instances , delighting in thee in all dispensations , we may be conducted thorough all varieties of providence , and defended in all temptations of our enemies , and releived in all the necessities of our life , and assisted in all particulars of duty , that so we may passe through this valley of teares in peace and meeknesse , in faith and charity , with the confidence of a holy hope , and in the strength of thy righteous promises , to the fruition of those mercies which are the portion of willing and obedient soules , through Jesus Christ our Lord. Amen . The great penitential Letanies ; To be said according to the discretion of him that ministers : especially in the time of Lent ; and upon solemn Fasting daies . O Blessed God Father of mercies who hast sent thy Son to redeeme us from sin and wrath , have mercy upon us rebellious and perishing children , lost and miserable sinners . O Blessed Saviour Jesus who wert the price of lost mankind , and gavest thy selfe a sacrifice for our sins , have mercy upon miserable and lost , but sorrowful and returning sinners . O Blessed Spirit of the Father who didst come into the world to sanctify and to teach , to illuminate and to guide it , have mercy upon us foolish and ignorant , lost and miserable sinners . O most Blessed and Mysterious Trinity , God the Fathers , Son and holy Spirit , have mercy upon us perishing and miserable sinners . 1. Pardon O God the vanities of our childhood , and the sins of our youth , our backward and dull ignorance , our forward and active malice , our early sins and slow repentances , our hastinesse to all evil , and our unwillingnesse to all good things whatsoever . If thou Lord wilt be extreme to marke what is done amisse , O Lord who may abide it ? 2. O God of mercy pardon our want of discipline , our aversenesse to learne good things , our desires of evil , the first insinuations of sin , our morose delectation in vaine thoughts , our pleasure in evil remembrances , our entertaining little images of sin , our love of the temptation , our fondnesse after trifles , our want of love and want of understanding of the things of God. Cast us not away from thy presence and take not thy holy Spirit from us . 3. O God of mercy , pardon the infinite number of our foolish thoughts and voluptuous desires , our proud imaginations & phantastick pleasures , our secret deliciousnesse in what thou hast forbidden , our desires to die , our contempt and neglect of life ; our foolish contrivances and trifling purposes , our ridiculous designes and unreasonable intentions . Turne thy face from our sins O Lord and put out all our misdeeds . 4. O God of mercy pardon the infinite omissions of our duty ; our seldome prayers and frequent wandring of our head and heart ; our foolish arts to cosen our selves and to cheat our soules of duty and reward ; our wicked rejoycings when we were forc'd to omit our devotion , and our listlesse manner of attending to them ; our dulnesse in hearing , our deadnesse in observing ; our excuses and pretences , our wearinesse of body and tediousnesse of Spirit , our dulnesse and sleepinesse , our seldome reading and more seldome meditating , our losse of many opportunities of receiving the holy Communion , and our making use of all opportunities of pleasure and vanity . But there is mercy with thee , therefore shalt thou be feared . 5. O God of mercy pardon all the sins of our proud and prejudicate understandings , our wilful ignorance and voluntary neglect of the instruments of salvation , the weaknesse & imperfection of our faith , and our trifling notices of things , our distrust of thee and our confidence in the creatures , our superstitious fancies and foolish opinions , our weake conjectures and easinesse to beleive , our suspicions and jealousies of thee , and our wicked sentences and evil reportings concerning thy actions and thy attributes , our relying upon dreames , and our not relying upon thy world , our love of being abus'd in our perswasions , and our beleiving doctrines for interest and passion , our weake inquiries and confident opinions , our doubtings & trepidations in the day of temptations , and our unreasonable confidences , boastings and presumptions when we are properous , easy and untempted . Lord be merciful to our sins for they are very many . 6. O God of mercy pardon the sins of our will ; our violent prosecutions of pleasure , and our hatings of religion , our unwillingnesse to please thee , and our fiercenesse of desire to please our selves ; our unwillingnesse to submit to thylawes & to the events of thy providence , our disobedience to revelations , to the advices of the wise and the discourses of the learned , to the voice of God and the lessons of the Spirit , our unreasonable choice and malicious determinations , our yeildings to the whispers of the flesh , and our obstinacy against the motions of illuminated reason . O give us the comfort of thy helpe againe , and establish us with thy free Spirit . 7. O God of mercy pardon the inordination and irregularity of our affections ; our anger is hasty and quick , unreasonable and immoderate , a perpetual storme and a perpetual folly ; our desires are passionate and great , sensual and intemperate , we fear the feares of men , and our hopes are of things that profit not ; we love that which destroyes us , and doe not love that by which we can be made alive ; we rejoyce in the wayes of death , and our sorrow is not unto amendment of life ; every sad accident of the world does amaze us , but we are not afflicted when we loose thy favour , when we doe foolish things , and enter into the portions of thy displeasure . Lord be merciful unto us , for our sins are very great . 8. O God of mercy pardon the hypocrisy of our lives , our desires to seeme holy , our neglect of being so , our being satisfied with shadowes and outsides , with an unactive faith , with the faith of Devils and the hope of hypocrites , with the comforts of the presumptuous and the confidences of the proud : we have rested in outward workes and have not secur'd the truth of the Spirit ; we confesse our sins and still commit them ; we pray against them and yet we love them ; we call thee Father and obey thee not ; we say thou art our Lord and yet we doe not feare thee ; we approach thee with our lips , and our hearts are far from thee ; wee bow our heads and lift up our hearts and hands against thee : we humble our selves in flattery , and mortifie our affections with deceit ; we pretend religion to serve our owne worldly ends ; resting in formes of godlinesse but denying the power of it . O God be merciful unto us , for our state is very miserable . 9. O God of mercy pardon our impatience and immortification , our secret murmures and open rebellions ; our temptings of God , our provocations of thee to anger , our entring into needlesse dangers , the deferring of our repentance and the hardning of our faces against thy judgements , our contempt of thy mercies , and turning thy grace into wantonnesse , despising thy long suffering and thy goodnesse , and trusting boldly where thou hast given us no ground of hope or comfort . O Blessed Jesu that takest away the sins of the world have mercy upon us . 10 O God of mercy pardon the innumerable sins of our tongue , our vaine and common swearings , our bold affirmatives of what we know to be false or know not to be true , our crafty and insnaring talke , our secret and injurious whispers , our backbiting and detraction , our undervaluing our Brother and easily reporting evil , our bragging and vainglorious words , our laying snares for praise , our flattering some and reproaching others , our clamorous revilings and uncharitable chidings , and in whatsoever we have spoken against thee or against our Brother . O Lambe of God that takest away the sins of the world have mercy upon us . 11. O God of mercy pardon our abuses of thy sacred and venerable Name ; our unworthy usages of our selves upon whom thy Name is called , our profanation of thy word , our irreverent using the Sacraments , our dishonouring thy houses of prayer , our curious inquiries into the secrets of God and the secrets of men , our wilful angring and provoking our neighbours to cursing and swearing and all intemperate wrath , our unnecessary troubling them and betraying them to folly and indignation . O remember not our old sins , but have mercy upon us and that speedily . 12. O God of mercy pardon our abuse of holy times and holy offices , our neglect of assembling our selves together , our vaine recreations and foolish imployments , the prodigality of our precious time in idle gaming and uselesse businesse , our being idle servants or cruel Masters , false in our trust , or unreasonable in our commands , our peevish neglect of the customes of the Church & our schismatical behaviour in the congregations of the Lord. Helpe us O God of our salvation , and for the glory of thy Name , save thy sinful servants . 13. O God of mercy , pardon all our rebellions against thee and against thy representatives , our lawful Superiors ; our irreverence and disobedience , our murmurs and repinings against them , our rude words and perverse disputings , our neglect of their persons and desires , our publication of their faults and rejoycing in their infirmi●es , our being asham'ed of their poverty and condition , our boasting of our kinred and extraction , our secret cursings or open reviling the ministers of justice , our mocking and scorning old and aged persons , and whatsoever is irreverent , froward , disobedient , unjust or uncharitable towards our betters . O deliver us and purge away our sins for thy Names sake . 14. O God of mercy pardon all our cruel thoughts , our provoking words , and injurious actions , cleanse our hands from violence and our hearts from bloud-guiltinesse O God , forgive us our uncharitable treating or our selves or others , our unjust wranglings and peevish quarrels , our taking things and words in an evil sence and to purposes of discord and dissension , our threatning and keeping men in feares , our not rescuing , or not preserving those whom we could and ought to have preserved , our imbittering the spirit of our neighbour , our unpeaceable dispositions , our tempting and betraying , our wounding and killing our own soules and the soules of our brethren , whom we ought to have snatch'd from the fire , and according to our powers withheld from the everlasting burning . O take away our iniquity from us , and remember our sins no more . 15. O God of mercy , pardon our gluttony and drunkennesse , the disorders of our diet and the disorders of our passion , our wanton thoughts & wandring eyes , our impure desires and all our actions of uncleanesse , our lascivious dressings and idle consumptions of our time , our making provisions for the flesh to fulfill the lusts of it , the dishonourings of our body , and the pollutions of our spirit , our making the members of Christ be the members of an harlot , and defiling the temples of the holy Ghost by unnatural actions and desires not to be nam'd and much lesse to be entertain'd , our softnesse and effeminacy , our sensualities and studies of the flesh and all the excesses and irregularities within that state which thou hast blessed and sanctified : but we are uncleane , we are uncleane . O Cleanse our soules from sin ; take away our iniquity and thou shal● find none . 16. O God of mercy , pardon our injustices and rapines , our open invasion and secret underminings of the rights of others , our greedy desires and fierce pursuances of money , our love of wealth and our hastinesse to be rich , our arts of unequal bargaining and deceitful words , our unjust law suits and the vexatious prosecutions of just or unjust , our detaining the wages of the hireling and our defalking of his dues , our pressing upon the necessities of the poore , and raising prices for their need , our hard and oppressive contracts , our rigors of justice and varieties of injustice , our want of charity and tenacious retaining our money , our reception or retention of unjust purchases ; our sacriledge and simony , our entring into the feilds of the Fatherlesse , wronging the helpelesse widow who is thy care ; our forwardnesse to run into debt and our carelessenesse to come out of it ; our improvident conduct of our estates and our foolish mispendings , our causing diminution to the goods of others and the avaritious increasing of our owne . Wash us throughly from our iniquity , and cleanse us from our sin . 17. O God of mercy forgive us our breach of promise to men , and of our holy vowes made to thee our God : our wilful or carelesse lying , our false accusation or false witnessing , our perverting righteous judgement by bribery or false information , and causing the innocent to suffer ; our leading the blind out of his way ; our accusing others , and justifying our selves , our false excuses and fain'd pretences , our causlesse affirmings and denyings , our jealousies and suspicions and all the iniquity of our hearts and tongues . Hide thy face from our sins and blot out all our transgressions . 18. O God of mercy pardon our envy and our discontented hearts , our ambitions and curiosities , our rejoycings in the evil of our neighbours , and our repining and displeasure at his advancement , our violent and distracting carefulnesse for the things of this world , our affrightments in every sad accident , and all our covetous thoughts and degenerous and unworthy practises . Lord Jesu be mercifull to us miserable but penitent and returning sinners . O that our head were waters , and our eyes a fountaine of teares that we might weepe day and night till thou wert reconciled to thy people . Thy congregation is an assembly of adulterous and treacherous men . We have bent our tongues like a bow for lies , but we are not valiant for the truth upon earth ; we have proceeded from evil to evil and we have not knowne thee . [ Every one deceives his neighbour , and weary themselves to commit iniquity : for these things thou hast visited us in anger , thou hast fed us with wormwood , and given us water of gall to drinke . Thou hast sent the sword upon us to consume us and the spirit of division to scatter us abroad . ] But in thee O Lord is our confidence and our glory ; for thou dost exercise loving kindnesse , judgement and righteousnesse in the earth , for in these things thou dost delight . O Lord therefore , correct us , but with judgement , not in thine anger , least thou bring us to nothing : we pray not against sorrow ; but pray to multiply our penitential sorrowes upon us ; that we may truly mourne for our offences against thee , and may with great caution take care we may no more offend thee , and redeeme the time which we have spent in vanity ; and imploy the remaining portion of our dayes in the wayes of peace and righteousnesse , of wisedome and the feare of God ; that when thou shalt send thy Angels to gather the wheat into thy granary , we may be bound up in the bundle of life and dwell in the house of God for ever , through Jesus Christ our Lord. Amen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 / 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THE END . THE PSALTER : OR , PSALMS of DAVID , After the KING'S Translation . With ARGUMENTS to every PSALM . Te decet Hymnus . THE BOOK OF PSALMS . Mo. Pr. PSAL. I. The good man describ'd : of true piety , and the fruits of it : the judgments of God upon the wicked . BLessed is the man that walketh not in the counsel of the ungodly , nor standeth in the way of sinners , nor sitteth in the seat of the scornfull . 2 But his delight is in the law of the Lord , and in his law doth he meditate day and night . 3 And he shall be like a tree planted by the rivers of water , that bringeth forth his fruit in his season ; his leaf also shall not wither , and whatsoever he doth shall prosper . 4 The ungodly are not so : but are like the chaff which the wind driveth away . 5 Therefore the ungodly shall not stand in the judgment , nor sinners in the congregation of the righteous . 6 For the Lord knoweth the way of the righteous : but the way of the ungodly shall perish . PSAL. II. The endevours of evill m●n against the kingdome of David and of Christ : The eternity of Christs kingdome , and the stability and amplitude of the Church : The attempts of the ungodly against it are ineffectuall : Kings are invited to be subjects of Christs kingdome . WHy do the heathen rage , and the people imagine a vain thing ? 2 The Kings of the earth set themselves , and the Rulers take counsel together , against the Lord , and against his anointed , saying , 3 Let us break their bands asunder , and cast away their cords from us . 4 He that sitteth in the heavens shall laugh : the Lord shall have them in derision . 5 Then shall he speak unto them in his wrath , and vex them in his sore displeasure . 6 Yet have I set my King upon my holy hill of Sion . 7 I will declare the decree : the Lord hath said unto me , Thou art my son , this day have I begotten thee . 8 Ask of me , and I shall give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession . 9 Thou shalt break them with a rod of iron , thou shalt dash them in pieces like a potters vessel . 10 Be wise now therefore , O ye kings : be instructed ye Judges of the earth . 11 Serve the Lord with fear , and rejoyce with trembling . 12 Kisse the son lest he be angry , and ye perish from the way , when his wrath is kindled but a little : blessed are all they that put their trust in him . PSAL. III. David stying from the face of his son Absalom , strengtheas himself in the goodnesse of God , and his experience of it : He prayes for himself and his people : They who are under the Crosse must pray , and trust in God. LOrd , how are they increased that trouble me ? many are they that rise up against me . 2 Many there be which say of my soul , There is no help for him in God. Selah . 3 But thou O Lord , art a shield for me ; my glory , and the lifter up of mine head . 4 I cried unto the Lord with my voice , and he heard me out of his holy hill . Selah . 5 I laid me down and slept ; I awaked , for the Lord sustained me . 6 I will not be afraid of ten thousands of people , that have set themselves against me round about . 7 Arise , O Lord , save me , O my God ; for thou hast smitten all mine enemies upon the cheek-bone : thou hast broken the teeth of the ungodly . 8 Salvation belongeth unto the Lord : thy blessing is upon thy people . Selah . PSAL. IV. David prayes to God in his trouble● Exhorts Absaloms party that they should not be offended at the Kings cause , because he was afflicted : He exhorts his own party that they should ●ear the crosse patiently , rely upon God , and give him glory , and expect salvation from him ; and not to dote upon the prosperity of the wicked . HEar me , when I call , O God of my righteousnesse : thou hast enlarged me when I was in distresse , have mercy upon me , and hear my prayer . 2 O ye sons of men , how long will ye turn my glory into shame● how long will ye love vanity , and seek after leasing ? Selah . 3 But know that the Lord hath set apart him that is godly , for himself : the Lord will hear when I call unto him . 4 Stand in aw , and sin not : commune with your own heart upon your bed , and be still . Selah . 5 Offer the sacrifices of righteousness : & put your trust in the Lord. 6 There be many that say , Who will shew us any good ? Lord lift thou up the light of thy countenance upon us . 7 Thou hast put gladnesse in my heart , more then in the time that their corn and their wine encreased . 8 I will both lay me down in peace , and sleep : for thou Lord onely makest me dwell in safety . PSAL. V. David relying on the testimony of a good conscience , and the justice of God , that he will certainly destroy the wicked , and set his face against proud and lying rebels , Achitophel or Doeg , comforts himself in Gods goodnesse , and his hopes of returning to the house of God : and exhorts the faithfull to praise him . GIve eare to my words , O Lord , consider my meditation . 2 Hearken unto the voice of my cry , my king , and my God : for unto thee will I pray . 3 My voice shalt thou hear in the morning , O Lord , in the morning early will I direct my prayer unto thee , and will look up . 4 For thou art not a God that hath pleasure in wickednesse ; neither shall evill dwell with thee . 5 The foolish shall not stand in thy sight : thou hatest all workers of iniquity . 6 Thou shalt destroy them that speak leasing : the Lord will abhor the bloody and deceitfull man. 7 But as for me , I will come into thy house in the multitude of thy mercy : and in thy fear will I worship toward thy holy temple . 8 Lead me , O Lord ; in thy righteousnesse , because of my enemies : make thy way straight before my face . 9 For there is no faithfulnesse in their mouth , their inward part is very wickednesse ; their throat is an open sepulchre , they flatter with their tongue . 10 Destroy thou them , O God : let them fall by their own counsels : cast them out in the multitude of their transgressions , for they have rebelled against thee . 11 But let all those that put their trust in thee , rejoyce : let them ever shout for joy : because thou defendest them : let them also that love thy name , be joyfull in thee . 12 For thou , Lord , wilt blesse the righteous , with favour wilt thou compasse him as with a shield . Ev. Pr. PSAL. VI. David being afflicted with sicknesse● and sensible of Gods anger , prayes against it , implores the Divine mercy , renounces all communion with evill men , and evill works , prayes for life and health , ease and rem●ssion : and finding ease nad comfort , gives thanks to God. O Lord , rebuke me not in thine anger , neither chasten me in thy hot displeasure . 2 Have mercy upon me , O Lord , for I am weak : O Lord heale me , for my bones are vexed . 3 My soul is also sore vexed : but thou , O Lord , how long ? 4 Return , O Lord , deliver my soul : oh save me for thy mercies sake . 5 For in death there is no remembrance of thee : in the grave who shall give thee thanks ? 6 I am weary with my groaning , all the night make I my bed to swim : I water my couch with my tears . 7 Mine eye is consumed because of griefe ; it waxeth old because of all mine enemies . 8 Depart from me all ye workers of iniquity ; for the Lord hath heard the voice of my weeping . 9 The Lord hath heard my supplication ; the Lord will receive my prayer . 10 Let all mine enemies be ashamed and sore vexed : let them return and be ashamed suddenly . PSAL. VII . David justifies himself against the reproches of Shimei , who accus'd him to have caused the death of King Saul and his family , and to have usurp'd the Kingdome : he prayes to be delivered from the injuries of his adversary , to be restored to his Kingdome , and to be a veng'd of his enemy . O Lord my God , in thee do I put my trust : save me from all them that persecute me , and deliver me . 2 Lest he tear my soul like a lion , rending it in pieces , while there is none to deliver . 3 O Lord my God , if I have done this ; if there be iniquity in my hands : 4 If I have rewarded evill unto him that was at peace with me : ( yea , I have delivered him that without cause is mine enemy ) 5 Let the enemy persecute my soul , and take it , yea , let him tread down my life upon the earth , and lay mine honour in the dust . Selah . 6 Arise , O Lord , in thine anger , lift up thy self because of the rage of mine enmies : and awake for me to the judgment that thou hast commanded . 7 So shall the congregation of the people compasse thee about : for their sakes therefore return thou on high . 8 The Lord shall judge the people : judge me , O Lord , according to my righteousnesse , and according to my integrity that is in me . 9 O let the wickednesse of the wicked come to an end , but establish the just : for the righteous God tryeth the hearts and reins . 10 My defence is of God , which saveth the upright in heart . 11 God judgeth the righteous , and God is angry with the wicked every day . 12 If he turn not , he will whet his sword ; he hath bent his bow , and made it ready . 13 He hath also prepared for him the instruments of death ; he ordaineth his arrows against the persecutors . 14 Behold , he travelleth with iniquity , and hath conceived mischief , and brought forth falshood . 15 He made a pit and digged it , and is faln into the ditch which he made . 16 His mischief shall return upon his own head , and his violent dealing shall come down upon his own pate . 17 I will praise the Lord according to his righteousnesse : and will sing praise to the name of the Lord most high . PSAL. VIII . The glory and magnificence of God , his love to Man , his providence over the world : an act of praise and adoration of God. O Lord our Lord , how excellent is thy name in all the earth ! who hast set thy glory above the heavens . 2 Out of the mouths of babes and sucklings hast thou ordained strength , because of thine enemies , that thou mightest still the enemie and the avenger . 3 When I consider thy heavens , the work work of thy fingers , the moon and the starres which thou hast ordained ; 4 What is man , that thou art mindfull of him ? and the son of man that thou visitest him ? 5 For thou hast made him a little lower then the angells , and hast crown'd him with glory and honour . 6 Thou madest him to have dominion over the works of thy hands ; thou hast put all things under his feet . 7 All sheep and oxen , yea , and the beasts of the field : 8 The fowl of the air , and the fish of the sea , and whatsoever passeth through the paths of the seas . 9 O Lord our Lord , how excellent is thy name in all the earth● Mo. Pr. PSAL. IX . The Church praises God for her victory over her enemies : God takes care of his Church : will destroy them that oppose her : The faithfull are exhorted to put their trust in God. I Will praise thee , O Lord , with my whole heart , I will shew forth all thy marvellous works . 2 I will be glad and rejoyce in thee : I will sing praise to thy name , O thou most high . 3 When mine enemies are turned back , they shall fall and perish at thy presence . 4 For thou hast maintained my right and my cause , thou sa●est in the throne judging right . 5 Thou hast rebuked the heathen , thou hast destroyed the wicked ; thou hast put out their name for ever and ever . 6 O thou enemy , destructions are come to a perpetuall end : and thou hast destroyed cities , their memoriall is perished with them . 7 But the Lord shall endure for ever : he hath prepared his throne for judgment . 8 And he shall judge the world in righteousnesse , he shall minister judgment to the people in uprightnesse . 9 The Lord also will be a refuge for the oppressed , a refuge in times of trouble . 10 And they that know thy name will put their trust in thee : for thou , Lord , hast not for saken them that seek thee . 11 Sing praises to the Lord , which dwelleth in Sion : declare among the people his doings . 12 When he maketh inquisition for blood , he remembreth them : he forgetteth not the cry of the humble . 13 Have mercy upon me , O Lord , consider my trouble which I suffer of them that hate me , thou that liftest me up from the gates of death : 14 That I may shew forth all thy praise in the gates of the daughter of Sion : I will rejoyce in thy salvation . 15 The heathen are sunk down in the pit that they made : in the net which they hid , is their own foot taken . 16 The Lord is known by the judgement which he executeth : the wicked is snared in the work of his own hands . Higgaion , Selah . 17 The wicked shall be turned into hell , and all the nations that forget God. 18 For the needy shall not alway be forgotten : the expectation of the poor shall not perish for ever . 19 Arise , O Lord , let not man prevaile , let the heathen he judged in thy sight . 20 Put them in fear , O Lord : that the nations may know themselves to be but men . PSAL. X. The Church under the oppression of persecutors , sadly complains to God , describes their m●●ice and violence , and implores the Divine aid against atheisticall and cruell persons . WHy standest thou afar off ? O Lord , why hidest thou thy self in times of trouble ? 2 The wicked in his pride doth persecute the poor : let them be taken in the devices that they have imagined . 3 For the wicked boasteth of his hearts desire , and blesseth the covetous , whom the Lord abhorreth . 4 The wicked , thorow the pride of his countenance , will not seek after God : God is not in all his thoughts . 5 His wayes are alwayes grievous : thy judgements are far above out of his sight : as for all his enemies , he puffeth at them . 6 He hath said in his heart , I shall not be moved : for I shall never be in adversity . 7 His mouth is full of cursing , and deceit , and fraud : under his tongue is mischief and vanity . 8 He sitteth in the lurking places of the villages : in the secret places doth he murder the innocent : his eyes are privily set against the poor . 9 He lyeth in wait secretly as a lyon in his den : he lyeth in wait to catch the poor : he doth catch the poor when he draweth him into his ●et . 10 He croucheth , & humbleth himself that the poor may fall by his strong ones . 11 He hath said in his heart , God hath forgotten : he hideth his face , he will never see it . 12 Arise O Lord , O God lift up thine hand : forget not the humble . 13 Wherefore doth the wicked contemn God ? he hath said in his heart , Thou wilt not require it . 14 Thou hast seen it , for thou beholdest mischief and spite to requite in with thy hand : the poor committeth himself unto thee , thou art the helper of the fatherlesse . 15 Break thou the arm of the wicked , and the evill man : seek out his wickedness till thou find none . 16 The Lord is king for for ever and ever : the heathen are perished out of his land . 17 Lord , thou hast heard the desire of the humble : thou wilt prepare their heart , thou wilt cause thine eare to hear . 18 To judge the fatherlesse and the oppressed , that the man of the earth may no more oppresse . PSAL. XI . The Church afflicted with the arts and fraud of false brethren , runs to God in hope and prayer ; acknowledges God to be a just Judge , both to the godly and to the wicked . IN the Lord put I my trust : how say ye to my soul , Flee as a bird to your mountain ? 2 For lo , the wicked bend their bow , they make ready their arrow upon the string : that they may privily shoot at the upright in heart . 3 If the foundations be destroyed , what can the righteous doe ? 4 The Lord is in his holy temple , the Lords throne is in heaven : his eyes behold , his eye-lids try the children of men . 5 The Lord tryeth the righteous : but the wicked and him that loveth violence , his soul hateth . 6 Upon the wicked he shall rain snares , fire , and brimstone , and an horrible tempest : this shall be the portion of their cup. 7 For the righteous Lord loveth righteousnesse , his countenance doth behold the upright . Ev. Pr. PSAL. XII . David complains of the iniquity of his time ; the falshood all flattery of men : he declares Gods care of the poore and the oppressed , and the excellency of the Word of God. HElp Lord , for the godly man ceaseth : for the faithfull fail from among the children of men . 2 They speak vanity every one with his neighbour : with flattering lips , & with a double heart do they speak . 3 The Lord shall cut off and flattering lips , and the tongue that speaketh proud things . 4 Who have said , With our tongue will we prevail , our lips are our own : who is lord over us ? 5 For the oppression of the poore , for the sighing of the needy , now will I arise ( saith the Lord ) I will set him in safety from him that puffeth at him . 6 The words of the Lord are pure words : as silver tried in a furnace of earth , purified seven times . 7 Thou shalt keep them ( O Lord ) thou shalt preserve them frō this generation for ever . 8 The wicked walk on every side , when the vilest men are exalted . PSAL. XIII . David expostulating concerning his own infirmity , the importunity of his enemies , and the delaying of the Divine aides , prayes to God for deliverance , hopes and rejoyces in his mercy . HOw long wilt thou forget me ( O Lord ) for ever ? how long wilt thou hide thy face from me ? 2 How long shall I take counsel in my soul , having sorrow in my heart daily ? how long shall mine enemie be exalted over me ? 3 Consider and hear me , O Lord my God : lighten mine eyes , lest I sleep the sleep of death . 4 Lest mine enemies say , I have prevailed against him : and those that trouble me , rejoice when I am moved . 5 But I have trusted in thy mercy , my heart shall rejoyce in thy salvation . 6 I will sing unto the Lord , because he hath dealt bountifully with me . PSAL. XIV . The practical atheisme of the world , and the universal iniquity of mankind is here complained of , and their readinesse to oppresse the poore : but God will call them to judgment , and relieve the oppressed . THe fool hath said in his heart , There is no God : they are corrupt , they have done abominable works , there is none that doth good . 2 The Lord looked down from heaven upon the children of men : to see if there were any that did understand , and seek God. 3 They are all gone aside , they are all together become filthy : there is none that doth good , no not one . 4 Have all the workers of iniquity no knowledge ? who eate up my people as they eate bread , and call not upon the Lord. 5 There were they in great fear : for God is in the generation of the righteous . 6 You have shamed the counsel of the poor ; because the Lord is his refuge . 7 O that the salvation of Israel were come out of Sion ! when the Lord bringeth back the captivity of his people , Jacob shall rejoyce , and Israel shall be glad . Mo. Pr. PSAL. XV. The godly , and they who are to be heirs of heaven , are describ'd by their integrity of life , their truth , their justice , and contempt of money . LOrd , who shall abide in thy tabernacle ? who shall dwell in thy holy hill ? 2 He that walketh uprightly , and worketh righteousness , and speaketh the truth in his heart . 3 He that backbiteth not with his tongue , nor doth evill to his neighbour , not taketh up a reproch against his neighbour . 4 In whose eyes a vile person is contemned ; but he honoureth them that fear the Lord : he that sweareth to his own hurt , and changeth not . 5 He that putteth not out his money to usury , nor taketh reward against the innocent . He that doth these things , shall never be moved . PSAL. XVI . David confesses God to be his G●● , and protests against all idolatrous worshippings : he rejoyces in God for his present blessings , his preservation and prosperity , the aides of his grace , and the hopes of Eternall life , through the resu●rection of Christ. PReserve me , O God : for in thee do I put my trust . 2 O my soul , thou hast said unto the Lord , Thou art my Lord : my goodnesse extendeth not to thee : 3 But to the Saints that are in the earth , and to the excellent in whom is all my delight . 4 Their sorrows shall be multiplyed , that hasten after another God : their drink-offerings of blood will I not offer , nor take up their names into my lips . 5 The Lord is the portion of mine inheritance , and of my cup : thou maintainest my lot . 6 The lines are fallen unto me in pleasant places ; yea , I have a goodly heritage . 7 I will blesse the Lord , who hath given me counsell : my reins also instruct me in the night seasons . 8 I have set the Lord alwayes before me : because he is at my right hand , I shall not be moved . 9 Therefore my heart is glad , and my glory rejoyceth : my flesh also shall rest in hope . 10 For thou wilt not leave my soul in hell ; neither wilt thou suffer thine holy One to see corruption . 11 Thou wilt shew me the path of life : in thy presence is fulnesse of joy , at thy right hand there are pleasures for evermore . PSAL. XVII . David appealing to God concerning his innocency , does passionately implore his patronage against his prosperous enemies : he prophesies of the resurrection . HEar the right , O Lord , attend unto my cry , give eare unto my prayer that goeth not out of feigned lips . 2 Let my sentence come forth from thy presence : let thine eyes behold the things that are equall . 3 Thou hast proved mine heart , thou hast visited me in the night , thou hast tryed me , and and shalt find nothing : I am purposed that my mouth shall not transgresse . 4 Concerning the works of men , by the word of thy lips , I have kept me from the paths of the destroyer . 5 Hold up my goings in thy paths , that my footsteps slip not . 6 I have called upon thee , for thou wilt hear me , O God : incline thine eare unto me , and hear my speech . 7 Shew thy marvellous loving kindnesse , O thou that savest by thy right hand , them which put their trust in thee , from those that rise up against them . 8 Keep me as the apple of the eye : hide me under the shadow of thy wings , 9 From the wicked that oppresse me , from my deadly enemies , who compasse me about . 10 They are inclosed in their own fat : with their mouth they speak proudly . 11 They have now compassed us in our steps : they have set their eyes bowing down to the earth . 12 Like as a Lion that is greedy of his prey , and as it were a young lion lurking in secret places . 13 Arise O Lord , disappoint him , cast him down : deliver my soul from the wicked , which is thy sword : 14 From men which are thy hand , O Lord , from men of the world , which have their portion in this life , and whose belly thou fillest with thy hid treasure : they are full of children , and leave the rest of their substance to their babes . 15 As for me , I will behold thy face in righteousnesse : I shall be satisfied , when I awake , with thy likenesse . Ev. Pr. PSAL. XVIII . David toward the end of his life sings a song of victory to God for all his triumphs and grea● successes in his warres : he gives thanks , & puts his trust in God. I will love thee , O Lord my strength . 2 The Lord is my rock , and my fortresse , and my deliverer : my God , my strength in whom I will trust , my buckler , and the horn of my salvation , and my high tower . 3 I will call upon the Lord , who is worthy to be praised : so shall I be saved from mine enemies . 4 The sorrowes of death compassed me , and the flouds of ungodly men made me afraid . 5 The sorrowes of hell compassed me about : the snares of death prevented me . 6 In my distresse I called upon the Lord , and cryed unto my God : he heard my voyce out of his temple , and my cry came before him , even into his ears . 7 Then the earth shook and trembled ; the foundations also of the hills moved and were shaken , because he was wroth . 8 There went up a smoke out of his nostrils , and fire out of his mouth devoured : coals were kindled by it . 9 He bowed the heavens also and came down : and darknesse was under his feet . 10 And he rode upon a cherub , and did flie : yea , he did flie upon the wings of the wind . 11 He made darknesse his secret place : his pavilion round about him , were dark waters , and thick clouds of the skies . 12 At the brightnesse that was before him his thick clouds passed , hail-stones and coals of fire . 13 The Lord also thundred in the heavens , and the Highest gave his voice ; hailstones and coals of fire . 14 Yea , he sent out his arrows , and scattered them ; and he shot out lightnings , and discomfited them . 15 Then the channels of waters were seen , and the foundations of the world were discovered : at thy rebuke , O Lord , at the blast of the breath of thy nostrils . 16 He sent from above , he took me , and drew me out of many waters . 17 He delivered me from my strong enemy , and from them which hated me : for they were too strong for me . 18 They prevented me in the day of my calamity : but the Lord was my stay . 19 He brought me forth also into a large place : he delivered me , because he delighted in me . 20 The Lord rewarded me according to my righteousnesse , according to the cleanness of my hands hath he recompensed me . 21 For I have kept the wayes of the Lord , and have not wickedly departed from my God. 22 For all his judgments were before me , and I did not put away his statutes from me . 23 I was also upright before him : and I kept my self from mine iniquity . 24 Therefore hath the Lord recompensed me according to my right●nesse , according to the cleannesse of my hands in his eye-sight . 25 With the mercifull thou wilt shew thy self mercifull , with an upright man thou wilt shew thy self upright . 26 With the pure thou wilt shew thy self pure , and with the froward thou wilt shew thy self froward . 27 For thou wilt save the afflicted people : but thou wilt bring down high looks . 28 For thou wilt light my candle : the Lord my God will enlighten my darknesse . 29 For by thee I have run through a troop : and by my God have I leaped over a wall . 30 As for God , his way is perfect : the word of the Lord is tryed : he is a buckler to all those that trust in him . 31 For who is God save the Lord ? or who is a rock save our God ? 32 It is God that girdeth me with strength , and maketh my way perfect . 33 He maketh my feet like hindes feet , and setteth me upon my high places . 34 He teacheth my hands to war , so that a bow of steel is broken by mine arms . 35 Thou hast also given me the shield of thy salvation : and thy right hand hath holden me up , and thy gentlenesse hath made me great . 36 Thou hast enlarged my steps under me ; that my feet did not slip . 37 I have pursued mine enemies , & overtaken them : neither did I turn again till they were consumed . 38 I have wounded them that they were not able to rise : they are fallen under my feet . 39 For thou hast girded me with strength unto battell : thou hast subdued under me those that rose up against me . 40 Thou hast also given me the necks of mine enemies : that I might destroy them that hate me . 41 They cryed , but there was none to save them : even unto the Lord , but he answered them not . 42 Then did I beat them small as the dust before the wind : I did cast them out as the dirt in the streets . 43 Thou hast deliver'd me from the strivings of the people : and thou hast made me the head of the heathen : a people whom I have not known shall serve me . 44 Assoon as they hear of me , they shall obey me : the strangers shall submit themselves unto me . 45 The strangers shall fade away , and be afraid out of their close places . 46 The Lord liveth , and blessed be my rock : and let the God of my salvation be exalted . 47 It is God that avengeth me , and subdueth the people under me . 48 He delivereth me from mine enemies : yea thou liftest me up above those that rise up against me : thou hast delivered me from the violent man. 49 Therefore will I give thanks unto thee ( O Lord ) among the heathen : and sing praises unto thy name . 50 Great deliverance giveth he to his King : and sheweth mercy to his anointed , to David , and to his seed for evermore . Mo. Pr. PSAL. XIX . David declaring the glory of God manifested in the Creation , and in his Word , prayes to God so pardon of all sins , little & great known and unknown ; and that he may be directed and accepted by God through Ch●ist his Redeem●r . THe heavens declare the glory of God : and the firmament sheweth his handy work . 2 Day unto day uttereth speech , and night unto night sheweth knowledge . 3 There is no speech nor language , where their voice is not heard . 4 Their line is gone out through all the earth , and their words to the end of the world : in them hath he set a tabernacle for the sun . 5 Which is as a Bridegroom comming out of his chamber , and rejoyceth as a strong man to run a race . 6 His going forth is from the end of the heaven , and his circuit unto the ends of it : and there is nothing hid from the heat thereof . 7 The law of the Lord is perfect , converting the soul : the testimony of the Lord is sure , making wise the simple . 8 The statutes of the Lord are right , rejoyc●ng the heart : the commandment of the Lord is pure , enlightning the eyes . 9 The fear of the Lord is clean , enduring for ever : the judgments of the Lord are true & righteous altogether . 10 More to be desired are they then gold , yea , then much fine gold : sweeter also then hony , & the hony comb . 11 Moreover , by them is thy servant warned : and in keeping of them there is great reward . 12 Who can understand his errors ? cleanse thou me from secret faults . 13 Keep back thy servant also from presumptuous sins , let them not have dominion over me : then shall I be upright , and I shall be innocent from the great transgression . 14 Let the words of my mouth , and the meditation of my heart be acceptable in thy sight , O Lord my strength and my redeemer . PSAL. XX. A Prayer for the King going forth to battel : an act of trust and confidence in God. THe Lord hear thee in the day of trouble , the name of the God of Jacob defend thee . 2 Send thee help from the sanctuary : and strengthen thee out of Sion . 3 Remember all thy offerings , and accept thy burnt sacrifice . Selah . 4 Grant thee according to thine own heart , and fulfill all thy counsell . 5 We will rejoyce in thy salvation , and in the name of our God we wil set up our banners : the Lord fulfill all thy petitions . 6 Now know I , that the Lord saveth his anointed : he will hear him from his holy heaven , with the saving strength of his right hand . 7 Some trust in chariots , and some in horses : but we will remember the name of the Lord our God. 8 They are brought down and faln , but we are risen and stand upright . 9 Save Lord , let the king hear us when we call . PSAL. XXI . A thanksgiving to God for the Kings victory over the Ammonites : the destruction of the Kings enemies : an act of adoration of God. THe king shall joy in thy strength , O Lord : and in thy salvation how greatly shall he rejoyce ! 2 Thou hast given him his hearts desire , and hast not withholden the request of his lips . Selah . 3 For thou preventest him with the blessings of goodnesse : thou settest a crown of pure gold on his head . 4 He asked life of thee , and thou gavest it him , even length of daies for ever and ever . 5 His glory is great in thy salvation , honour and majesty hast thou laid upon him . 6 For thou hast made him most blessed for ever : thou hast made him exceeding glad with thy countenance . 7 For the king trusteth in the Lord , and through the mercy of the most High , he shall not be moved . 8 Thine hand shall find out all thine enemies , thy right hand shall find out those that hate thee . 9 Thou shalt make them as a fiery oven in the time of thine anger : the Lord shall swallow them up in his wrath , and the fire shall devour them . 10 Their fruit shalt thou destroy from the earth , and their seed from among the children of men . 11 For they intended evill against thee : they imagined a mischievous device , which they are not able to perform . 12 Therefore shalt thou make them turn their back , when thou shalt make ready thine arrows upon thy strings , against the face of them . 13 Be thou exalted , Lord , in thine own strength : so will we sing and praise thy power . Ev. Pr. PSAL. XXII . A description of the agonies and passion of Christ : his Propheticall office , Priesthood , and everlasting kingdome : the universality , piety , and perpetuity of his Church . MY God , my God , why hast thou forsaken me ? why art thou so far from helping me , and from the words of my roaring ? 2 O my God , I cry in the day time , but thou hearest not ; and in the night season , and am not silent . 3 But thou art holy , O thou that inhabitest the praises of Israel . 4 Our fathers trusted in thee : they trusted , and thou didst deliver them . 5 They cryed unto thee , and were delivered : they trusted in thee & were not confounded 6 But I am a worm , and no man ; a reproch of men , and despised of the people . 7 All they that see me , laugh me to scorn : they shoot out the lip , they shake the head , saying , 8 He trusted on the Lord , that he would deliver him : let him deliver him seeing he delighted in him . 9 But thou art he that took me out of the womb ; thou didst make me hope , when I was upon my mothers brests . 10 I was cast upon thee from the womb : thou art my God from my mothers belly . 11 Be not far from me , for trouble is near ; for there is none to help 12 Many buls have compassed me : strong buls of Bashan have beset me round . 13 They gaped upon me with their mouths , as a ravening and a roaring lion . 14 I am poured out like water , and all my bones are out of joint : my heart is like wax , it is melted in the midst of my bowels . 15 My strength is dryed up like a potsheard : and my tongue cleaveth to my jaws ; and thou hast brought me into the dust of death . 16 For dogs have compassed me , the assembly of the wicked have inclosed me : they pierced my hands and my feet . 17 I may tell all my bones : they look and stare upon me . 18 They part my garments among them , and cast lots upon my vesture . 19 But be not thou far from me , O Lord ; O my strength , haste thee to help me . 20 Deliver my soul from the sword : my darling from the power of the dog . 21 Save me from the lions mouth : for thou hast heard me from the horns of the unicorns . 22 I will declare thy name unto my brethren : in the midst of the congregation will I praise thee . 23 Ye that fear the Lord , praise him ; all ye the seed of Jacob , glorifie him ; and fear him , all ye the seed of Israel . 24 For he hath not despised nor abhorred the affliction of the afflicted : neither hath he hid his face from him , but when he cryed unto him , he heard . 25 My praise shall be of thee in the great congregation : I will pay my vows before them that fear him . 26 The meek shall eat and be satisfied : they shall praise the Lord that seek him ; your heart shall live for ever . 27 All the ends of the world shall remember and turn unto the Lord : and all the kindreds of the nations shal worship before thee . 28 For the kingdom is the Lords : and he is the governor among the nations . 29 All they that be fat upon the earth , shall eat and worship : all they that goe down to the dust , shall bow before him , and none can keep alive his own soul. 30 A seed shall serve him , it shall be accounted to the Lord for a generation . 31 They shall come , and shall declare his righteousnesse unto a people that shall be born , that he hath done this . PSAL. XXIII . An act of thanksgiving to Christ our Shepherd for temporall and spirituall goods given to his sheep : together with an act of trust and hope in him . THe Lord is my shepherd , I shall not want . 2 He maketh me to lie down in green pastures : he leadeth me beside the still waters . 3 He restoreth my soul : he leadeth me in the paths of righteousnesse for his names sake 4 Yea , though I walk through the valley of the shadow of death , I will fear no evill : for thou art with me , thy rod and thy staff they comfort me . 5 Thou preparest a table before me in the presence of mine enemies : thou anointest my head with oil , my cup runneth over . 6 Surely goodnes & mercy shall follow me all the dayes of my life : and I will dwell in the house of the Lord for ever . Mo. Pr. PSAL. XXIV . Gods dominion ore the world : the just praedispositions of them who are to be admitted to Gods Temple : a prophesie of Christs ascention into Heaven , under the type of placing the ark in Solomons temple . THe earth is the Lords , and the fulnesse thereof ; the world , and they that dwell therein . 2 For he hath founded it upon the seas , and established it upon the floods . 3 Who shall ascend into the hill of the Lord ? and who shall stand in his holy place ? 4 He that hath clean hands , and a pure heart ; who hath not lift up his soul unto vanity , nor sworn deceitfully . 5 He shall receive the blessing from the Lord , and righteousness from the God of his salvation . 6 This is the generation of them that seek him , that seek thy face , O Jacob. Selah . 7 Lift up your heads , O ye gates , and be ye lift up , ye everlasting doors , and the king of glory shall come in . 8 Who is this king of glory ? the Lord strong and mighty , the Lord mighty in battel . 9 Lift up your heads , O ye gates , even lift them up , ye everlasting doors , and the king of glory shall come in . 10 Who is this king of glory ? the Lord of hosts , he is the king of glory . Selah . PSAL. XXV . David oppressed with the Conscience of his sins , and the sense of the Divine anger , prayes for pardon , relyes upon Gods goodnesse , beggs mercy and deliverance for himself and for the Church . The Psalm is paenitentiall . UNto thee , O Lord , do I lift up my soul 2 O my God , I trust in thee , let me not be ashamed : let not mine enemies triumph over me . 3 Yea , let none that wait on thee be ashamed ; let them be ashamed which transgresse without cause . 4 Shew me thy wayes , O Lord , teach me thy paths . 5 Lead me in thy truth , and teach me : for thou art the God of my salvation , on thee doe I wait all the day . 6 Remember , O Lord , thy tender mercies , and thy loving kindnesses : for they have ever been of old . 7 Remember not the sins of my youth , nor my transgressions : according to thy mercy remember thou me , for thy goodnesse sake , O Lord. 8 Good and upright is the Lord : therefore will he teach sinners in the way . 9 The meek will he guide in judgment : and the meek will he teach his way . 10 All the paths of the Lord are mercy and truth , unto such as keep his covenant , and his testimonies . 11 For thy names sake , O Lord , pardon mine iniquity : for it is great . 12 What man is he that feareth the Lord ? him shall he teach in the way that he shall choose . 13 His soul shall dwell at ease : and his seed shall inherit the earth . 14 The secret of the Lord is with them that fear him : and he will shew them his covenant . 15 Mine eyes are ever towards the Lord : for he shall pluck my feet out of the net . 16 Turn thee unto me , and have mercy upon me : for I am desolate and afflicted . 17 The troubles of my heart are enlarged : O bring thou me out of my distresses . 18 Look upon mine affliction , and my pain , and forgive all my sins . 19 Consider mine enemies , for they are many , and they hate me with cruell hatred . 20 O keep my soul and deliver me : let me not be ashamed , for I put my trust in thee . 21 Let integrity and uprightnesse preserve me : for I wait on thee . 22 Redeem Israel , O God , out of all his troubles . PSAL. XXVI . David puts● his trust in God , separates himself from the communion of wicked persons , but delighting in the Communion of Saints , prayes to be delivered from the evil portion of the wicked . JUdge me , O Lord , for I have walked in my integrity : I have trusted also in the Lord : therefore I shall not slide . 2 Examine me , O Lord , and prove me ; try my reins and my heart . 3 For thy loving kindness is before mine eyes : and I have walked in thy truth . 4 I have not sate with vain persons , neither will I goe in with dissemblers . 5 I have hated the congregation of evil● doers : and will not sit with the wicked . 6 I will wash mine hands in innocency : so will I compasse thine altar , O Lord. 7 That I may publish with the voice of thanksgiving , and tell of all thy wondrous works . 8 O Lord , I have loved the habitation of thy house , and the place where thine honour dwelleth . 9 Gather not my soul with sinners , nor my life with bloody men : 10 In whose hands is mischief : and their right hand is full of bribes . 11 But as for me , I will walk in my integrity : redeem me , and be mercifull unto me . 12 My foot standeth in an even place : in the congregations will I blesse the Lord. Ev. Pr. PSAL. XXVII . David being forc'd to be absent from the publike assemblies of the faithfull longs to be restored : puts his trust in God , hopes and prayes to be deliver'd from Saul , and desires immunity from secular troubles , to be directed in the wayes of God , and exhorts the Church to put her trust in God. THe Lord is my light , and my salvation , whom shall I fear ? the Lord is the strength of my life , of whom shall I be afraid ? 2 When the wicked , even mine enemies and my foes came upon me to eat up my flesh , they stumbled and fell . 3 Though an host should encamp against me , my heart shall not fear : though war should rise against me , in this will I be confident . 4 One thing have I desired of the Lord , that will I seek after , that I may dwell in the house of the Lord all the dayes of my life , to behold the beauty of the Lord , and to enquire in his temple . 5 For in the time of trouble he shall hide me in his pavilion : in the secret of his tabernacle shall he hide me , he shall set me up upon a rock . 6 And now shall mine head be lifted up above mine enemies round about me : therefore will I offer in his tabernacle sacrifices of joy , I will sing , yea , I will sing praises unto the Lord. 7 Hear , O Lord , when I cry with my voyce : have mercy also upon me , and answer me . 8 When thou saidst , Seek ye my face ; my heart said unto thee , Thy face , Lord , will I seek . 9 Hide not thy face far from me , put not thy servant away in anger : thou hast been my help , leave me not , neither forsake me , O God of my salvation . 10 When my father and my mother forsake me , then the Lord will take me up . 11 Teach me thy way , O Lord , and lead me in a plain path , because of mine enemies . 12 Deliver me not over unto the will of mine enemies : for false witnesses are risen up against me , and such as breath out cruelty . 13 I had fainted , unlesse I had believed to see the goodnesse of the Lord in the land of the living . 14 Wait on the Lord : be of good courage , and he shall strengthen thine heart : wait , I say , on the Lord. PSAL. XXVIII . David prayes against his secret and treacherous enemies , that he may be quit of their snares and of their society : and prayes for the Church . UNto thee will I cry , O Lord my rock , be not silent to me : lest if thou be silent to me , I become like them that go down into the pit . 2 Hear the voice of my supplications , when I cry unto thee : when I lift up my hands toward thy holy oracle . 3 Draw me not away with the wicked , and with the workers of iniquitie : which speak peace to their neighbours , but mischief is in their hearts . 4 Give them according to their deeds , and according to the wickednesse of their endeavors : give them after the work of their hands , render to them their desert . 5 Because they regard not the works of the Lord , nor the operation of his hands , he shall destroy them , and not build them up . 6 Blessed be the Lord , because he hath heard the voice of my supplications . 7 The Lord is my strength , and my shield , my heart trusted in him , and I am helped : therefore my heart greatly rejoyceth , and with my song will I praise him . 8 The Lord is their strength , and he is the saving strength of his anointed . 9 Save thy people , and blesse thine inheritance : feed them also , & lift them up for ever . PSAL. XXIX . A● psalme of adoration and fear , and of the glorification of God to be said in great tempests and thunders : Princes and great men are exhorted to worship and fear before the Great God of Heaven and Earth . GIve unto the Lord ( O ye mighty ) give unto the Lord glory and strength . 2 Give unto the Lord the glory due unto his name ; worship the Lord in the beauty of holinesse . 3 The voice of the Lord is upon the waters : the God of glory thundereth , the Lord is upon many waters . 4 The voice of the Lord is powerful ; the voice of the Lord is ful of majestie . 5 The voice of the Lord breaketh the cedars : yea , the Lord breaketh the cedars of Lebanon . 6 He maketh them also to skip like a calf : Lebanon , and Sirion like a young unicorn . 7 The voice of the Lord divideth the flames of fire . 8 The voice of the Lord shaketh the wildernesse : the Lord shaketh the wildernesse of Kadesh . 9 The voice of the Lord maketh the hinds to calve , and discovereth the forests : and in his temple doth every one speak of his glory . 10 The Lord sitteth upon the floud : yea , the Lord sitteth King for ever . 11 The Lord will give strength unto his people , the Lord will blesse his people with peace . Mo. Pr. PSAL. XXX . A thanksgiving for restitution to health after a great sicknesse ; which David sang when he dedicated his new cedar-house to God ; after the Hebrew Custome . IWil extol thee , O Lord , for thou hast lifted me up , and hast not made my foes to rejoice over me . 2 O Lord my God , I cried unto thee , and thou hast healed me . 3 O Lord thou hast brought up my soul from the grave : thou hast kept me alive that I should not go down to the pit . 4 Sing unto the Lord , ( O ye Saints of his ) and give thanks at the remembrance of his holinesse . 5 For his anger endureth but a moment ; in his favour is life : weeping may endure for a night , but joy cometh in the morning . 6 And in my prosperity I said , I shal never be moved . 7 Lord , by thy favour thou hast made my mountain to stand strong : thou didst hide thy face , and I was troubled . 8 I cried to thee , O Lord : and unto the Lord I made supplication . 9 What profit is there in my blood , when I go down to the pit ? shall the dust praise thee ? shal it declare thy truth ? 10 Hear , O Lord , and have mercy upon me : Lord be thou my helper . 11 Thou hast turned for me my mourning into dancing : thou hast put off my sackcloth , and girded me with gladnesse . 12 To the end that my glory may sing praise to thee , and not be silent : O Lord my God , I wil give thanks unto thee for ever . PSAL. XXXI . David prayes to God for his salvation , represents his great danger ; by his own example proves God to be bountifull to his servants : prayes against his enemies : gives thanks to God for his benefi●s : exhorts the faithfull to love God , and to constancy of mind . IN thee , O Lord , do I put my trust , let me never be ashamed : deliver me in thy righteousnesse . 2 Bow down thine eare to me , deliver me speedily : be thou my strong rock , for an house of defence to save me . 3 For thou art my rock and my fortresse : therefore for thy names sake lead me , and guide me . 4 Pull me out of the net , that they have laid privily for me : for thou art my strength . 5 Into thine hand I commit my spirit : thou hast redeemed me , O Lord God of truth . 6 I have hated them that regard lying vanities : but I trust in the Lord. 7 I will be glad , and rejoice in thy mercie : for thou hast considered my trouble ; thou hast known my soul in adversities ; 8 And hast not shut me up into the hand of the enemie : thou hast set my feet in a large room . 9 Have mercie upon me , O Lord , for I am in trouble ; mine eye is consumed with grief , yea , my soul and my belly . 10 For my life is spent with grief , and my years with sighing : my strength faileth because of mine iniquity , and my bones are consumed . 11 I was a reproch among all mine enemies , but especially among my neighbours , and a fear to mine acquaintance : they that did see me without , fled from me . 12 I am forgotten as a dead man out of mind : I am like a broken vessel . 13 For I have heard the slander of many , fear was on every side , while they took counsell together against me , they devised to take away my life . 14 But I trusted in thee , O Lord : I said , Thou art my God. 15 My times are in thy hand : deliver me from the hand of mine enemies , and from them that persecute me . 16 Make thy face fo shine upon thy servant : save me for thy mercies sake . 17 Let me not be ashamed , O Lord , for I have called upon thee : let the wicked be ashamed , and let them be silent in the grave . 18 Let the lying lips be put to silence : which speak grievous things proudly and contemptuously against the righteous . 19 O how great is thy goodnesse , which thou hast laid up for them that fear thee ; w ch thou hast wrought for them that trust in thee , before the sons of men ! 20 Thou shalt hide them in the secret of thy presence from the pride of man : thou shalt keep them secretly in a pavilion from the strife of tongues . 21 Blessed be the Lord ; for he hath shewed me his marvellous kindnesse , in a strong city . 22 For I said in my hast , I am cut off from before thine eyes : neverthelesse thou heardest the voyce of my supplications , when I cryed unto thee . 23 O love the Lord , all ye his saints : for the Lord preserveth the faithfull , and plentifully rewardeth the proud doer . 24 Be of good courage , and he shall strengthen your heart , all ye that hope in the Lord. Ev. Pr. PSAL. XXXII . The blessednesse of Man consists in the pardon of sins : which is to be obtained by confession of them : we are exhorted to repentance , and to joy in God , who punishes the wicked , and preserves the faithfull . The psalme is paenitentiall . Blessed is he whose transgression is forgiven , whose sin is covered . 2 Blessed is the man unto whom the Lord imputeth not iniquity , and in whose spirit there is no guile . 3 When I kept silence , my bones waxed old , through my roaring all the day long . 4 For day and night thy hand was heavy upon me : my moisture is turned into the drought of summer . Selah . 5 I acknowledged my sin unto thee , and mine iniquitie I have not hid : I said I will confesse my transgressions unto the Lord ; and thou forgavest the iniquitie of my sin . Selah . 6 For this shall every one that is godly pray unto thee , in a time when thou maist be found : surely in the floods of great waters , they shall not come nigh unto him . 7 Thou art my hiding-place , thou shalt preserve me from trouble : thou shalt compasse me about with songs of deliverance . Selah . 8 I will instruct thee , and teach thee in the way which thou shalt go : I will guide thee with mine eye . 9 Be ye not as the horse , or as the mule which have no understanding : whose mouth must be held in with bit and bridle , lest they come near unto thee . 10 Many sorrowes shall be to the wicked : but he that trusteth in the Lord , mercy shall compasse him about . 11 Be glad in the Lord , and rejoyce ye righteous : and shout for joy all ye that are upright in heart . PSAL. XXXIII . The just are exhorted to feare and to praise God for his goodnesse and his justice , his wisdome and his providence in Creating and governing the world : we are to trust in God alone , and not in any creature . God preserves all that rely upon him . REjoyce in the Lord , O ye righteous , for praise is comely for the upright . 2 Praise the Lord with harp : sing unto him with the psalterie , and an instrument of ten strings . 3 Sing unto him a new song , play skilfully with a loud noise . 4 For the word of the Lord is right : and all his works are done in truth . 5 He loveth righteousnesse : the earth is full of the goodnesse of the Lord. 6 By the word of the Lord were the heavens made : and all the host of them , by the breath of his mouth . 7 He gathereth the waters of the sea together , as an heap : he layeth up the depth in store-houses . 8 Let all the earth fear the Lord : let all the inhabitants of the world stand in aw of him . 9 For the spake , and it was done ; he commanded , and it stood fast . 10 The Lord bringeth the counsell of the heathen to nought : he maketh the devices of the people of none effect . 11 The counsell of the Lord standeth for ever , the thoughts of his heart to all generations . 12 Blessed is the nation whose God is the Lord : and the people whom he hath chosen for his own inheritance . 13 The Lord looketh from heaven : he beholdeth all the sons of men . 14 From the place of his habitation he looketh upon all the inhabitants of the earth . 15 He fashioneth their hearts alike : he considereth all their works . 16 There is no king saved by the multitude of an host : a mighty man is not delivered by much strength . 17 An horse is a vain thing for safety : neither shall he deliver any by his great strength . 18 Behold , the eye of the Lord is upon them that fear him : upon them that hope in his mercy : 19 To deliver their soul from death , and to keep them alive in famine . 20 Our soul waiteth for the Lord : he is our help and our shield . 21 For our heart shall rejoyce in him : because we have trusted in his holy name . 22 Let thy mercy ( O Lord ) be upon us according as we hope in thee . PSAL. XXXIV . David gives thanks to God for his delivery from Achish king of Gath : he exhorts to piety of life , to trust in God : Angels are the Guardians of the faithfull : the custody of the tongue is the way to live prosperously : God sets his face against the wicked ; and tak's care of the righteous in their affliction . I Will blesse the Lord at all times : his praise shall continually be in my mouth . 2 My soul shall make her boast in the Lord : the humble shall hear thereof , and be glad . 3 O magnifie the Lord with me , and let us exalt his name together . 4 I sought the Lo●d , and he heard me , and delivered me from all my fears . 5 They looked unto him , and were lightned : and their faces were not ashamed . 6 This poor man cryed , and the Lord heard him ; and saved him out of all his troubles . 7 The angel of the Lord encampeth round about them that fear him , and delivereth them . 8 O taste and see that the Lord is good : blessed is the man that trusteth in him . 9 O fear the Lord , ye his Saints : for there is no want to them that fear him . 10 The young lions doe lack , and suffer hunger : but they that seek the Lord shall not want any good thing . 11 Come ye children , hearken unto me : I will teach you the fear of the Lord. 12 What man is he that desireth life , and loveth many dayes , that he may see good ? 13 Keep thy tongue from evill , and thy lips from speaking guile . 14 Depart from evil , and doe good : seek peace and pursue it . 15 The eyes of the Lord are upon the righteous , and his ears are open unto their cry . 16 The face of the Lord is against them that doe evill , to cut off the remembrance of them from the earth . 17 The righteous cry , and the Lord heareth ; and delivereth them out of all their troubles . 18 The Lord is nigh unto them that are of a broken heart : and saveth such as be of a contrite spirit . 19 Many are the afflictions of the righteous : but the Lord delivereth him out of them all . 20 He keepeth all his bones : not one of them is broken . 21 Evill shall slay the wicked : and they that hate the righteous shall be desolate . 22 The Lord redeemeth the soul of his servants : and none of them that trust in him shall be desolate . Mo. Pr. PSAL. XXXV . David prayes to be defended from Sycophants and informers , and from false friends his secret enemies , who falsely accused him before Saul : he appeales to God the judge of their falshood and his own innocence : he prayes against them , and for his own partie , and promises to give praises to God. PLead my cause ( O Lord ) with them that strive with me : fight against them that fight against me . 2 Take hold of shield and buckler , and stand up for mine help . 3 Draw out also the spear , and stop the way against them that persecute me : say unto my soul , I am thy salvation . 4 Let them be confounded and put to shame that seek after my soul : let them be turned back & brought to confusion that devise my hurt . 5 Let them be as chaffe before the wind : and let the angel of the Lord chase them . 6 Let their way be dark and slippery , and let the angel of the Lord persecute them . 7 For without cause have they hid for me their net , in a pit , which without cause they have digged for my soul. 8 Let destruction come upon him at unawares , & let his net that he hath hid , catch himself : into that very destruction let him fall . 9 And my soul shall be joyfull in the Lord , it shall rejoice in his salvation . 10 All my bones shall say , Lord , who is like unto thee , which deliverest the poor from him that is too strong for him ; yea , the poor and the needy , from him that spoileth him ? 11 False witnesses did rise up ; they laid to my charge things that I knew not . 12 They rewarded me evill for good , to the spoiling of my soul. 13 But as for me , when they were sick , my clothing was sackcloth : I humbled my soul with fasting , and my prayer returned into mine own bosome . 14 I behaved my self as though he had been my friend , or brother : I bowed down heavily , as one that mourneth for his mother . 15 But in mine adversity they rejoyced , & gathered themselves together : yea , the abjects gathered themselves together against me , and I knew it not , they did tear me and ceased not . 16 With hypocriticall mockers in feasts : they gnashed upon me with their teeth . 17 Lord , how long wilt thou look on ? rescue my soul from their destructions , my darling from the lions . 18 I will give thee thanks in the great cōgregation : I will praise thee amōg much people . 19 Let not them that are mine enemies wrongfully rejoyce over me : neither let them wink with the eye , that hate me without a cause . 20 For they speak not peace , but they devise deceitfull matters against them that are quiet in the land . 21 Yea , they opened their mouth wide against me , and said , Aha , aha , our eye hath seen it . 22 This thou hast seen ( O Lord ) keep not silence : O Lord , be not far from me . 23 Stir up thy self , and awake to my judgment , even unto my cause , my God and my Lord. 24 Judge me , O Lord my God , according to thy righteousnesse , and let them not rejoyce over me . 25 Let them not say in their hearts , Ah , so would we have it : let them not say , We have swallowed him up . 26 Let them be ashamed and brought to confusion together that rejoyce at mine hurt : let them be clothed with shame and dishonour that magnifie themselves against me . 27 Let them shout for joy , and be glad , that favour my righteous cause : yea , let them say continually , Let the Lord be magnified , which hath pleasure in the prosperity of his servant . 28 And my tongue shall speak of thy righteousnesse , and of thy praise all the day long . PSAL. XXXVI . A character of the wicked man : a celebration of the divine goodnesse , justice and truth : God communicates himselfe to his Saints gloriously in the other world : David prayes for the Righteous , and for protection from the violence of the proud . THe transgression of the wicked saith within my heart , that there is no fear of God before his eyes . 2 For he flattereth himself in his own eyes , untill his iniquity be found to be hatefull . 3 The words of his mouth are iniquity and deceit : he hath left off to be wise , and to doe good . 4 He deviseth mischief upon his bed , he setteth himself in a way that is not good ; he abhorreth not evil . 5 Thy mercy ( O Lord ) is in the heavens ; and thy faithfulnesse reacheth unto the clouds . 6 Thy righteousnesse is like the great mountains ; thy judgments are a great deep ; O Lord , thou preservest man and beast . 7 How excellent is thy loving kindnesse , O God ? therefore the children of men put their trust under the shadow of thy wings . 8 They shall be abundantly satisfied with the fatnesse of thy house : and thou shalt make them drink of the river of thy pleasures . 9 For with thee is the fountain of life : in thy light shall we see light . 10 O continue thy loving kindnesse unto them that know thee ; and thy righteousnesse to the upright in heart . 11 Let not the foot of pride come against me , and let not the hand of the wicked remove me . 12 There are the workers of iniquity fallen : they are cast down , and shall not be able to rise . Ev. Pr. PSAL. XXXVII . A description of the false prosperity of the wicked : the security and reall happinesse of the Godly manifested even under their afflictions . The differing end of the Godly and the wicked . The Godly are exhorted to piety and patience , and confidence in God : Great promises to the servants of God : great threatnings to the ungodly . FRet not thy self because of evil-doers , neither be thou envious against the workers of iniquity . 2 For they shall soon be cut down like the grasse , and wither as the green herb . 3 Trust in the Lord , and doe good , so shalt thou dwell in the land , and verily thou shalt be fed . 4 Delight thy self also in the Lord ; and he shall give thee the desires of thine heart . 5 Commit thy way unto the Lord : trust also in him , and he shall bring it to passe . 6 And he shall bring forth thy righteousnesse as the light , and thy judgment as the noon-day . 7 Rest in the Lord , and wait patiently for him : fret not thy self because of him who prospereth in his way , because of the man who bringeth wicked devises to passe . 8 Cease from anger , and forsake wrath : fret not thy self in any wise to do evill . 9 For evil-doers shall be cut off : but those that wait upon the Lord , they shall inherit the earth . 10 For yet a little while and the wicked shall not be : yea , thou shalt diligently consider his place , and it shall not be . 11 But the meek shall inherit the earth : and shall delight themselves in the abundance of peace . 12 The wicked plotteth against the just , and gnasheth upon him with his teeth . 13 The Lord shall laugh at him , for he seeth that his day is coming . 14 The wicked have drawn out the sword , and have bent their bow to cast down the poor and needy , and to slay such as be of upright conversation . 15 Their sword shall enter into their own heart : and their bowes shall be broken . 16 A little that a righteous man hath , is better then the riches of many wicked . 17 For the arms of the wicked shall be broken : but the Lord upholdeth the righteous . 18 The Lord knoweth the dayes of the upright : and their inheritance shall be for ever . 19 They shall not be ashamed in the evill time : and in the dayes of famine they shall be satisfied . 20 But the wicked shall perish , and the enemies of the Lord shall be as the fat of lambs , they shall consume : into smoke shall they consume away . 21 The wicked borroweth , and payeth not again : but the righteous sheweth mercy and giveth . 22 For such as be blessed of him , shall inherit the earth : and they that be cursed of him , shall be cut off . 23 The steps of a good man are ordered by the Lord : and he delighteth in his way . 24 Though he fall , he shall not be utterly cast down : for the Lord upholdeth him with his hand . 25 I have been young and now am old : yet have I not seen the righteous forsaken , nor his seed begging bread . 26 He is ever mercifull , and lendeth : and his seed is blessed . 27 Depart from evill , and doe good , and dwell for evermore . 28 For the Lord loveth judgment , and forsaketh not his saints , they are preserved for ever : but the seed of the wicked shall be cut off . 29 The righteous shall inherit the land , and dwell therein for ever . 30 The mouth of the righteous speaketh wisdom● and his tongue talketh of judgment . 31 The law of his God is in his heart , none of his steps shall slide . 32 The wicked watcheth the righteous , and seeketh to slay him . 33 The Lord will not leave him in his hand , nor condemn him when he is judged . 34 Wait on the Lord , and keep his way , and he shall exalt thee to inherit the land : when the wicked are cut off , thou shalt see it . 35 I have seen the wicked in great power : and spreading himself like a green bay-tree . 36 Yet he passed away , and lo he was not : yea , I sought him , but he could not be found . 37 Mark the perfect man , and behold the upright : for the end of that man is peace . 38 But the transgressors shall be destroyed together , the end of the wicked shall be cut off . 39 But the salvation of the righteous is of the Lord , he is their strength in the time of trouble . 40 And the Lord shall help them , and deliver them : he shall deliver them from the wicked , and save them because they trust in him . Mo. Pr. PSAL. XXXVIII . David very grievously afflicted by disease , deplores his sins as the cause of his calamity : he complains of his sadnesse and his sicknesse : that he was forsaken by his friends and upbraided by his enemies : he flies to God for help , and begs pardon of his sins and ease from his affliction , The psalm is paenitential . O Lord , rebuke me not in thy wrath : neither chasten me in thy hot displeasure . 2 For thine arrowes stick fast in me , and thy hand presseth me sore . 3 There is no soundnesse in my flesh , because of thine anger : neither is there any rest in my bones , because of my sin . 4 For mine iniquities are gone over mine head : as an heavy burden they are too heavy for me . 5 My wounds stink , and are corrupt , because of my foolishnesse . 6 I am troubled , I am bowed down greatly ; I goe mourning all the day long . 7 For my loyns are filled with a lothsome disease : and there is no soundnesse in my flesh . 8 I am feeble and sore broken : I have roared because of the disquietnesse of my heart . 9 Lord , all my desire is before thee : and my groaning is not hid from thee . 10 My heart panteth , my strength faileth me : as for the light of mine eyes , it also is gone from me . 11 My lovers and my friends stand aloof from my sore : and my kinsmen stand afar off . 12 They also that seek after my life , lay snares for me : and they that seek my hurt , speak mischievous things , and imagine deceits all the day long . 13 But I , as a deaf man heard not ; and I was as a dumb man that openeth not his mouth . 14 Thus I was as a man that heareth not , and in whose mouth are no reproofs . 15 For in thee , O Lord , do I hope : thou wilt hear me , O Lord my God. 16 For I said , Hear me , lest otherwise they should rejoice over me : when my foot slippeth , they magnifie themselves against me . 17 For I am ready to halt , and my sorrow is continually before me 18 For I will declare mine iniquity , I will be sorry for my sin . 19 But mine enemies are lively , & they are strong : and they that hate me wrongfully are multiplyed . 20 They also that render evill for good , are mine adversaries : because I follow the thing that good is . 21 Forsake me not , O Lord : O my God be not far from me . 22 Make haste to help me , O Lord my salvation . PSAL. XXXIX . David being sick , restrains himself from repining against God , tells of the vanity of life : prayes for deliverance from his affliction , for pardon of his sins , and space and time of further repen●ance . The Psalm is paeniten●ial . I Said , I will take heed to my wayes , that I sin not with my tongue : I will keep my mouth with a bridle , while the wicked is before me . 2 I was dumb with silence , I held my peace even from good , and my sorrow was stirred . 3 My heart was hot within me , while I was musing the fire burned : then spake I with my tongue . 4 Lord , make me to know mine end , and the measure of my dayes , what it is : that I may know how frail I am . 5 Behold , thou hast made my dayes as an hand breadth , and mine age is as nothing before thee : verily every man at his best state is altogether vanity . Selah . 6 Surely every man walketh in a vain shew : surely they are disquieted in vain : he heapeth up riches , and knoweth not who shall gather them . 7 And now , Lord , what wait I for ? my hope is in thee . 8 Deliver me from all my transgressions , make me not the reproch of the foolish . 9 I was dumb , I opened not my mouth , because thou didst it . 10 Remove thy stroak away from me : I am consumed by the blow of thine hand . 11 When thou w th rebukes dost correct man for iniquitie , thou makest his beauty to consume away like a moth : surely every man is vanity . Selah . 12 Hear my prayer , O Lord , and give ear unto my cry , hold not thy peace at my tears : for I am a stranger with thee , and a sojourner , as all my fathers were . 13 O spare me , that I may recover strength , before I goe hence , and be no more . PSAL. XL. David praiseth God for his delivery from troubles : and prayeth to be desended from imminent and approching dangers : The obedience of Christ , and his sacrifice , and the abolition of the Mosaic rites are prophetically declar'd . I Waited patiently for the Lord , and he inclined unto me , and heard my cry . 2 He brought me up also out of an horrible pit , out of the mirie clay , and set my feet upon a rock , and established my goings . 3 And he hath put a new song in my mouth , even praise unto our God : many shall see it , and fear , and shall trust in the Lord. 4 Blessed is that man that maketh the Lord his trust : and respecteth not the proud , nor such as turn aside to lies . 5 Many , O Lord my God , are thy wonderful works which thou hast done , and thy thoughts which are to us-ward : they cannot be reckoned up in order unto thee : if I would declare and speak of them , they are mo then can be numbred . 6 Sacrifice and offering thou didst not desire , mine ears hast thou opened : burnt-offering and sin-offering hast thou not required . 7 Then said I , Lo , I come : in the volume of the book it is written of me : 8 I delight to doe thy will , O my God : yea , thy law is written within my heart . 9 I have preached righteousnesse in the great congregation : lo , I have not refrained my lips , O Lord , thou knowest . 10 I have not hid thy righteousnesse within my heart , I have declared thy faithfulnesse & thy salvation : I have not concealed thy loving kindnesse and thy truth from the great congregation . 11 Withhold not thou thy tender mercies from me , O Lord : let thy loving kindnesse and thy truth continually preserve me . 12 For innumerable evils have compassed me about , mine iniquities have taken hold upon me , so that I am not able to look up : they are mo then the hairs of my head , therefore my heart faileth me 13 Be pleased , O Lord , to deliver me : O Lord make haste to help me . 14 Let them be ashamed and confounded together that seek after my soul to destroy it : let them be driven backward , and put to shame that wish me evil 15 Let them be desolate for a reward of their shame , that say unto me , Aha , aha . 16 Let all those that seek thee , rejoyce and be glad in thee : let such as love thy salvation , say continually , The Lord be magnified . 17 But I am poor & needy , yet the Lord thinketh upon me : thou art my help and my deliverer , make to tarrying , O my God. Ev. Pr. PSAL. XLI . The blessings and rewards of the Charitable man : David complains that his pretended friends were real enemies : he prayes to God , and gives him thanks for his recovery from his sicknesse . BLessed is he that considereth the poor ; the Lord will deliver him in time of trouble . 2 The Lord will preserve him and keep him alive , and he shall be blessed upon the earth ; and thou wilt not deliver him into the will of his enemies . 3 The Lord will strengthen him upon the bed of languishing : thou wilt make all his bed in his sicknesse . 4 I said , Lord be mercifull unto me , heal my soul , for I have sinned against thee . 5 Mine enemies speak evill of me : when shall he die , and his name perish ? 6 And if he come to see me , he speaketh vanitie : his heart gathereth iniquity to it self , when he goeth abroad , he telleth it . 7 All that hate me whisper together against me : against me do they devise my hurt . 8 An evill disease , say they , cleaveth fast unto him : and now that he lieth , he shall rise up no more . 9 Yea , mine own familiar friend in whom I trusted , which did eat of my bread , hath lift up his heel against me . 10 But thou , O Lord , be mercifull unto me , and raise me up , that I may requite them . 11 By this I know that thou favourest me , because mine enemie doth not triumph over me . 12 And as for me , thou upholdest me in mine integritie : and settest me before thy face for ever . 13 Blessed be the Lord God of Israel , from everlasting , and to everlasting . Amen and amen . PSAL. XLII . David ( as some suppose ) being driven beyond Jordan and forc'd to be absent from the place of the Arke and the publike service of God , complains and longs and prayes to be restored : he is troubled that his enemies suppose him forsaken of his God : comforts himself in hope of restitution to the place of Gods service : he mingles his complaints with hopes : and at last comforts himself in God , and there rests . AS the hart panteth after the water-brooks , so panteth my soul after thee , O God. 2 My soul thirsteth for God , for the living God : when shall I come and appear before God ? 3 My tears have been my meat day and night , while they continually say unto me , Where is thy God ? 4 When I remember these things , I pour out my soul in me ; for I had gone with the multitude , I went with them to the house of God ; with the voice of joy and praise , with a multitude that kept holy-day . 5 Why art thou cast down , O my soul ? and why art thou disquieted in me ? hope thou in God , for I shall yet praise him for the help of his countenance . 6 O my God , my soul is cast down within me : therefore will I remember thee from the land of Jordan , and of the Hermonites from the hill Mizar . 7 Deep calleth unto deep at the noise of thy water-spouts : all thy waves and thy billows are gone over me . 8 Yet the Lord will command his loving kindnesse in the day-time , and in the night his song shall be with me , and my prayer unto the God of my life . 9 I will say unto God , My rock , why hast thou forgotten me ? why goe I mourning , because of the oppression of the enemie ? 10 As with a sword in my bones , mine enemies reproch me : while they say daily unto me , Where is thy God ? 11 Why art thou cast down , O my soul ? and why art thou disquieted within me ? hope thou in God , for I shall yet praise him , who is the health of my countenance , and my God. PSAL. XLIII . This psalm is an appendix to the former , and of the same argument . JUdge me , O God , and plead my cause against an ungodly nation : O deliver me from the deceitfull and unjust man. 2 For thou art the God of my strength , why dost thou cast me off ? why goe I mourning because of the oppression of the enemie ? 3 O send out thy light and thy truth ; let them lead me , let them bring me unto thy holy hil , & to thy tabernacles . 4 Then will I goe unto the altar of God , unto God my exceeding joy : yea , upon the harp will I praise thee , O God , my God. 5 Why art thou cast down , O my soul ? and why art thou disquieted within me ? hope in God , for I shall yet praise him , who is the health of my countenance , and my God. Mo. Pr. PSAL. XLIV . The Church under persecution , and in dispersion complains sadly to God , and craves his defence and aide against her enemies : because she suffers for the cause of God. WEE have heard with our ears , O God , our fathers have told us , what work thou didst in their dayes in the times of old . 2 How thou didst drive out the heathen with thy hand , and plantedst them ; how thou didst afflict the people , and cast them out . 3 For they god not the land in possession by their own sword , neither did their own arm save them : but thy right hand , and thine arm , and the light of thy countenance , because thou hadst a favour unto them . 4 Thou art my king , O God , command deliverances for Jacob. 5 Through thee will we push down our enemies : through thy name will we tread them under that rise up against us . 6 For I will not trust in my bow , neither shall my sword save me . 7 But thou hast saved us from our enemies , and hast put them to shame that hated us . 8 In God we boast all the day long : and praise thy name for ever . Selah . 9 But thou hast cast off , and put us to shame ; and goest not forth with our armies . 10 Thou makest us to turn back from the enemy : and they which hate us spoil for themselves . 11 Thou hast given us like sheep appointed for meat : and hast scattered us among the heathen . 12 Thou sellest thy people for nought , and dost not increase thy wealth by their price . 13 Thou makest us a reproch to our neighbours , a scorn and a derision to them that are round about us . 14 Thou makest us a by-word among the heathen : a shaking of the head among the people . 15 My confusion is continually before me , and the shame of my face hath covered me . 16 For the voice of him that reprocheth and blasphemeth : by reason of the enemie and avenger . 17 All this is come upon us ; yet have we not forgotten thee , neither have we dealt falsly in thy covenant . 18 Our heart is not turned back : neither have our steps declined from thy way . 19 Though thou hast sore broken us in the place of dragons , and covered us with the shadow of death . 20 If we have forgotten the name of our God , or stretched out our hands to a strange god : 21 Shall not God search this out ? for he knoweth the secrets of the heart . 22 Yea , for thy sake are we killed all the day long : we are counted as sheep for the slaughter . 23 Awake , why sleepest thou , O Lord ? arise , cast us not off for ever . 24 Wherefore hidest thou thy face ? and forgettest our affliction , and our oppression ? 25 For our soul is bowed down to the dust ; our belly cleaveth unto the earth . 26 Arise for out help , and redeem us for thy mercies sake . PSAL. XLV . A marriage song between Christ & his Church : the glories of the Bridegroom , and the beauties of the spirituall Bride . MY heart is enditing a good matter : I speak of the things which I have made touching the king : my tongue is the pen of a ready writer . 2 Thou art fairer then the children of men : grace is poured into thy lips : therefore God hath blessed thee for ever . 3 Gird thy sword upon thy thigh , O most mighty : with thy glory and thy majesty . 4 And in thy majesty ride prosperously , because of truth and meeknesse , and righteousnesse : and thy right hand shall teach thee terrible things . 5 Thine arrowes are sharp in the heart of the kings enemies ; whereby the people fall under thee . 6 Thy throne ( O God ) is for ever and ever : the sceptre of thy kingdome is a right sceptre . 7 Thou lovest righteousnesse , and hatest wickednesse : therefore God , thy God hath anointed thee with the oil of gladnesse above thy fellowes . 8 All thy garments smell of myrrhe , and aloes , and cassia ; out of the ivorie palaces , whereby they have made thee glad . 9 Kings daughters were among thy honourable women : upon thy right hand did stand the queen is gold of Ophir . 10 Hearken ( O daughter ) and consider , and incline thine ear , forget also thine own people , and thy fathers house . 11 So shall the king greatly desire thy beauty : for he is thy Lord , and worship thou him . 12 And the daughter of Tyre shall be there with a gift , even the rich among the people shall intreat thy favour . 13 The kings daughter is : all glorious within ; her clothing is of wrought gold . 14 She shall be brought unto the king in raiment of needle-work : the virgins her companions that follow her shall be brought unto thee . 15 With gladnesse & rejoycing shall they be brought : they shall enter into the kings palace 16 In stead of thy fathers shall be thy children , when thou mayest make princes in all the earth . 17 I will make thy name to be remembred in all generations : therefore shall the people praise thee for ever and ever . PSAL. XLVI . A thanksgiving after victory obtained against the Enemies of the Church : an act of trust and confidence in God. GOd is our refuge and strength : a very present help in trouble 2 Therefore will not we fear , though the earth be removed : and though the mountains be carried into the midst of the sea . 3 Though the waters thereof roar , and be troubled , though the mountains shake with the swelling thereof . Selah . 4 There is a river , the streams whereof shall make glad the city of God : the holy place of the tabernacles of the most High. 5 God is in the midst of her : she shall not be moved ; God shall help her , and that right early . 6 The heathen raged , the kingdoms were moved : he uttered his voyce , the earth melted . 7 The Lord of hosts is with us : the God of Jacob is our refuge . Selah . 8 Come , behold the works of the Lord , what desolation he hath made in the earth . 9 He maketh wars to cease unto the end of the earth : he breaketh the bow , & cutteth the spear in sunder , he burneth the chariot in the fire . 10 Be still , and know that I am God : I will be exalted among the heathen , I will be exalted in the earth . 11 The Lord of hosts is with us : the God of Jacob is our refuge . Selah . Ev. Pr. PSAL. XLVII . The Church of the Jewes is exhorted to worship and confesse Christ : whose dominion is over the Jewes and Gentiles . O clap your hands ( all ye people ) shout unto God with the voyce of triumph . 2 For the Lord most high is terrible ; he is a great king over all the earth . 3 He shall subdue the people under us , and the nations under our feet . 4 He shall choose our inheritance for us , the excellency of Jacob whom he loved . Selah . 5 God is gone up with a shout , the Lord with the sound of a trumpet . 6 Sing praises to God , sing praises : sing praises unto our king , sing praises . 7 For God is the king of all the earth , sing ye praises with understanding . 8 Ged reigneth over the heathen : God sitteth upon the throne of his holinesse . 9 The princes of the people are gathered together , even the people of the God of Abraham : for the shields of the earth belong unto God : he is greatly exalted . PSAL. XLVIII . A psalme of thanksgiving for Hezekiahs delivery from Sennacherib : The description of his overthrow : a celebration of the Divine benefit : an exhortotion of the Jewes to rejoyce in God● and to repair Jerusalem . GReat is the Lord , and greatly to be praised in the city of our God , in the mountain of his holinesse . 2 Beautifull for situation , the joy of the whole earth is mount Sion , on the sides of the north , the city of the great king . 3 God is known in her palaces for a refuge . 4 For lo , the kings were assembled , they passed by together . 5 They saw in , and so they marvelled , they were troubled and hasted away . 6 Fear took hold upon them there , and pain , as of a woman in travail . 7 Thou breakest the ships of Tarshish with an east-wind . 8 As we have heard , so have we seen in the city of the Lord of hosts , iu the city of our God , God will establish it for ever . Selah . 9 We have thought of thy loving kindnesse , O God , in the midst of thy temple . 10 According to thy name , O God , so is thy praise unto the ends of the earth : thy right hand is full of righteousnesse . 11 Let mount Sion rejoyce , let the daughters of Judah be glad , because of thy judgments . 12 Walk about Sion , and goe round about her : tell the towers thereof . 13 Mark ye well her bulwarks , consider her palaces ; that ye may tell it to the generation following . 14 For this God is our God for ever and ever : he will be our guide even unto death . PSAL. XLIX . The danger of trusting in riches : they cannot redeeme a life : rich men die like the poore : rich men are not to be envied : riches are an evill temptation . HEar this all ye people , give eare all ye inhabitants of the world . 2 Both low and high , rich and poor together . 3 My mouth shall speak of wisdome : and the meditation of my heart shall be of understanding . 4 I will incline mine eare to a parable ; I will open my dark saying upon the harp . 5 Wherefore should I fear in the dayes of evil , when the iniquity of my heels shall compasse me about ? 6 They that trust in their wealth , and boast themselves in the multitude of their riches : 7 None of them can by any means redeem his brother , nor give to God a ransome for him : 8 ( For the redemption of their soul is precious , and it ceaseth for ever ) 9 That he should still live for ever , and not see corruption . 10 For he seeth that wise men die , likewise the fool and the brutish person perish , and leave their wealth to others . 11 Their inward thought is , that their houses shall continue for ever , and their dwelling-places to all generations ; they call their lands after their own names . 12 Neverthelesse , man being in honour , abideth not : he is like the beasts that perish . 13 This their way is their folly ; yet their posterity approve their sayings . Selah . 14 Like sheep they are laid in the grave , death shall feed on them ; and the upright shall have dominion over them in the morning , & their beauty shall consume in the grave , from their dwelling . 15 But God will redeem my soul from the power of the grave ; for he shall receive me . Selah . 16 Be not thou afraid when one is made rich , when the glory of his house is increased : 17 For when he dyeth , he shall carry nothing away : his glory shall not descend after him . 18 Though whiles he lived , he blessed his soul : and men will praise thee , when thou dost well to thy self . 19 He shall goe to the generation of his fathers , he shall never see light . 20 Man that is in honour and understandeth not , is like the beasts that perish . Mo. Pr. PSAL. L. A Prophesie of the abrogation of the Law , and the preaching of the Gospel : the sacrifices of Moses , & the rites of hypocrites are unprofitable : praise and prayer and obedience are the best sacrifices : the wicked preachers are reprov'd . THE mighty God , even the Lord hath spoken , and called the earth from the rising of the sun , unto the going down thereof . 2 Out of Sion the perfection of beauty , God hath shined . 3 Our God shall come , & shall not keep silence : a fire shall devour before him , and it shall be very tempestuous round about him . 4 He shall call to the heavens from above , & to the earth , that he may judge his people . 5 Gather my saints together unto me : those that have made a covenant with me by sacrifice . 6 And the heavens shall declare his righteousnesse : for God is judge himself . Selah . 7 Hear , O my people , and I will speak ; O Israel , and I will testifie against thee : I am God , even thy God. 8 I will not reprove thee for thy sacrifices , or thy burnt-offerings , to have been continually before me . 9 I will take no bullock out of thy house , nor he-goats out of thy folds . 10 For every beast of the forest is mine , and the cattel upon a thousand hils . 11 I know all the fowls of the mountains : and the wilde beasts of the field are mine . 12 If I were hungry , I would not tell thee , for the world is mine , and the fulnesse thereof 13 Will I eat the flesh of buls , or drink the blood of goats ? 14 Offer unto God thanksgiving , and pay thy vows unto the most High. 15 And call upon me in the day of trouble ; I will deliver thee , and thou shalt glorifie me . 16 But unto the wicked God saith , What hast thou to doe to declare my statutes , or that thou shouldst take my covenant in thy mouth ? 17 Seeing thou hatest instruction , and castest my words behind thee . 18 When thou sawest a thief , then thou consentedst with him , and hast been partaker with adulterers . 19 Thou givest thy mouth to evill , and thy tongue frameth deceit . 20 Thou sittest and speakest against thy brother : thou slanderest thine own mothers son . 21 These things hast thou done , and I kept silence : thou thoughtest that I was altogether such a one as thy self : but I will reprove thee , and set them in order before thine eyes . 22 Now consider this , ye that forget God , lest I tear you in pieces , and there be none to deliver . 23 Who so offereth praise , glorifieth me : and to him that ordereth his conversation aright ; will I shew the salvation of God. PSAL. LI. David upon Nathans reproving him in the matter of Uriah and Bathsheba , confesseth his sin , humbles himself , prayes for pardon , and for the restitution of Gods holy Spirit , for the taking away his sin , and the cleansing of his soul : He prays for , and prophetically describes the Repentance Evangelical and the time of the Gospel , and the kingdome of the Messias . The psalm is paenitentiall . HAve mercy on me , O God , according to thy loving kindnesse : according to the multitude of thy tender mercies blot out my transgressions . 2 Wash me throughly from mine iniquity , and cleanse me from my sin . 3 For I acknowledge my transgressions : and my sin is ever before me . 4 Against thee , thee only have I sinned , and done this evil in thy sight : that thou mightest be justified when thou speakest , and be clear when thou judgest . 5 Behold , I was shapen in iniquity : and in sin did my mother conceive me . 6 Behold , thou desirest truth in the inward parts : and in the hidden part thou shalt make me to know wisdome . 7 Purge me with hyssop , and I shall be clean : wash me , and I shall be whiter then snow . 8 Make me to hear joy and gladnesse : that the bones which thou hast broken , may rejoyce . 9 Hide thy face from my sins ; and blot out all mine iniquities . 10 Create in me a cleane heart , O God ; and renew a right spirit within me . 11 Cast me not away from thy presence ; and take not thy holy spirit from me . 12 Restore unto me the joy of thy salvation : and uphold me with thy free spirit . 13 Then will I teach transgressors thy wayes , and sinners shall be converted unto thee . 14 Deliver me from blood-guiltinesse , O God , thou God of my salvation : and my tongue shall sing aloud of thy righteousnesse . 15 O Lord open thou my lips , and my mouth shall shew forth thy praise . 16 For thou desirest not sacrifice , else would I give it : thou delightest not in burnt-offering . 17 The sacrifices of God are a broken spirit : a broken and a contrite heart , O God , thou wilt not despise . 18 Doe good in thy good pleasure unto Sion : build thou the walls of Jerusalem . 19 Then shalt thou be pleased with the sacrifices of righteousnesse , with burnt-offering and whole burnt-offering : then shall they offer bullocks upon thine altar . PSAL. LII . Upon Doegs informing Saul against Abimelech and the Priests , and their sad death consequent , David exclaims against the falshood and fact of Doeg ; denounces the Divine Judgments against him : he comforts the godly ; and incourages himself in hope of his own prosperity through the goodnesse of God. WHyboastest thou thy self in mischief , O mighty man ? the goodnesse of God endureth continually . 2 Thy tongue deviseth mischiefes : like a sharp rasor , working deceitfully . 3 Thou lovest evill more then good : and lying rather then to speak righteousnesse . Selah . 4 Thou lovest all devouring words , O thou deceitfull tongue . 5 God shall likewise destroy thee for ever , he shall take thee away , and pluck thee out of thy dwelling place , and root thee out of the land of the living . Selah . 6 The righteous also shall see , and fear , and shall laugh at him . 7 Lo , this is the man that made not God his strength : but trusted in the abundance of his riches , and strengthened himself in his wickednesse . 8 But I am like a green olive-tree in the house of God : I trust in the mercy of God for ever and ever . 9 I will praise thee for ever , because thou hast done it : and I will wait on thy name , for it is good before thy saints . Ev. Pr. PSAL. LIII . The practical Atheist is describ'd : The universal iniquity of the world : he ●●rophesies of the miseries of the Church under Antiochus : and encourages them to expect deliverance from the goodnesse of God. THe fool hath said in his heart , There is no God ; corrupt are they , and have done abominable iniquity : there is none that doth good . 2 God looked down from heaven upon the children of men , to see if there were any that did understand , that did seek God. 3 Every one of them is gone back , they are altogether become filthy ; there is none that doth good , no not one . 4 Have the workers of iniquity no knowledge ? who eat up my people , as they eate bread ; they have not called upon God. 5 There were they in great fear , where no fear was : for God hath scattered the bones of him that encampeth against thee , thou hast put them to shame , because God hath despised them . 16 O that the salvation of Israel were come out of Sion ! whē God bringeth back the captivity of his people , Jacob shall rejoyce , and Israel shall be glad . PSAL. LIV. David complains of his being discover'd to Saul by the men of Ziph : he prayes for help from God , and to be avenged of his enemies : promises to glorifie God upon his delivery . SAve me , O God , by thy name , and judge me by thy strength . 2 Hear my prayer , O God ; give eare to the words of my mouth . 3 For strangers are risen up against me , and oppressors seek after my soul ; they have not set God before them . Selah . 4 Behold God is mine helper : the Lord is with them that uphold my soul. 5 He shall reward evill unto mine enemies ; cut them off in thy truth . 6 I will freely sacrifice unto thee ; I will praise thy name ( O Lord ) for it is good . 7 For he hath delivered me out of all trouble : and mine eye hath seen his desire upon mine enemies . PSAL. LV. David upon his fear of being discover'd by the men of Keilah , or upon the conjunction of Achitophol with Absalom , prays to God for his own safety , and the division and confusion of his enemies counsel : he complains of his own restlesse and insecure condition ; the falsenesse of his supposed friends : encourages himself and others to put their whole trust in God : and foretels the suddain and immature death of his Enemies . GIve ear to my prayer , O God : and hide not thy self from my supplication . 2 Attend unto me , and hear me : I mourn in my complaint , and make a noise , 3 Because of the voice of the enemie , because of the oppression of the wicked : for they cast iniquity upon me , & in wrath they hate me . 4 My heart is sore pained within me : and the terrors of death are faln upon me . 5 Fearfulnesse and trembling are come upon me , and horror hath overwhelmed me . 6 And I said , O that I had wings like a dove ; for then would I flie away , and be at rest . 7 Lo then would I wander far off , and remain in the wildernesse . Selah . 8 I would hasten my escape from the windie storm and tempest . 9 Destroy , O Lord , & divide their tongues : for I have seen violence and strife in the citie . 10 Day and night they go about it upon the wals thereof : mischief also & sorrow are in the midst of it . 11 Wickednesse is in the midst thereof : deceit and guile depart not from her streets . 12 For it was not an enemie that reproched me , then I could have born it ; neither was it he that hated me , that did magnifie himself against me , then I would have hid my self from him . 13 But it was thou , a man , mine equall , my guide , and mine acquaintance . 14 We took sweet counsell together , and walked unto the house of God in company . 15 Let death seise upon them , & let them goe down quick into hell : for wickednesse is in their dwellings , and among them . 16 As for me , I will call upon God : and the Lord shall save me . 17 Evening & morning , and at noon will I pray , and cry aloud : and and he shall hear my voice . 18 He hath delivered my soul in peace from the battel that was against me : for there were many with me . 19 God shall hear & afflict them , even he that abideth of old , Selah : because they have no changes , therefore they fear not God. 20 He hath put forth his hands against such as be at peace with him : he hath broken his covenant . 21 The words of his mouth were smoother then butter , but war was in his heart : his words were softer then oil , yet were they drawn swords . 22 Cast thy burden upon the Lord , and he shall sustain thee : he shall never suffer the righteous to be moved . 23 But thou , O God , shalt bring them down into the pit of destruction : bloody and deceitfull men shall not live out half their dayes , but I will trust in thee . Mo. Pr. PSAL. LVI . David being in Gath , and known by the Courtiers of Achish , prayes to God to be defended from his cruell enemies : complains of their snares and their injuries : comforts himself in God : and promises to give him thanks and praise for his delivery . BE mercifull unto me , O God , for man would swallow me up : he fighting daily oppresseth me . 2 Mine enemies would daily swallow me up : for they be many that fight against me , O thou most High. 3 What time I am afraid , I will trust in thee . 4 In God I will praise his word , in God I have put my trust , I will not fear what flesh can doe unto me . 5 Every day they wrest my words : all their thoughts are against me for evill . 6 They gather thēselves together , they hide themselves , they mark my steps when they wait for my soul. 7 Shall they escape by iniquity ? in thine anger cast down the people , O God. 8 Thou tellest my wandrings , put thou my tears into thy bottle : are they not in thy book ? 9 When I cry unto thee , then shall mine enemies turn back : this I know , for God is for me . 10 In God wil I praise his word : in the Lord will I praise his word . 11 In God have I put my trust : I will not be afraid what man can doe unto me . 12 Thy vowes are upon me , O God : I will render praises unto thee . 13 For thou hast delivered my soul from death : wilt not thou deliver my feet from falling , that I may walk before God in the light of the living ? PSAL. LVII . When David had been hid in a cave in the desert of Engedi he prayes this prayer to be deliver'd from Saul : complains of his sad condition : describes their impiety : and rejoyces in God , and adores his greatnesse . BE mercifull unto me , O God , be mercifull unto me , for my soul trusteth in thee : yea in the shadow of thy wings will I make my refuge , untill these calamities be overpast . 2 I will cry unto God most high : unto God that performeth all things for me . 3 He shall send from heaven & save me from the reproch of him that would swallow me up ; Selah . God shall send forth his mercy and his truth . 4 My soul is among lions , and I lie even among them that are set on fire , even the sons of men , whose teeth are spears and arrows , and their tongue a sharp sword . 5 Be thou exalted , O God , above the heavens : let thy glory be above all the earth . 6 They have prepared a net for my steps , my soul is bowed down : they have digged a pit before me , into the midst whereof they are faln themselves . Selah . 7 My heart is fixed , O God , my heart is fixed : I will sing and give praise . 8 Awake up my glory , awake psalterie and harp : I my self will awake early . 9 I will praise thee , O Lord , among the people : I will sing unto thee among the nations 10 For thy mercy is great unto the heavens , and thy truth unto the clouds . 11 Be thou exalted , O God , above the heavens : let thy glory be above all the earth . PSAL. LVIII . When David was by Abner and Sauls Councel condemned of Treason , be complains of their injustice : prayes against them , and foretells their destruction . DO ye indeed speak righteousnesse , O congregation ? doe ye judge uprightly , O ye sons of men ? 2 Yea , in heart you work wickednesse , you weigh the violence of your hands in the earth . 3 The wicked are estranged from the womb , they goe astray , assoon as they be born , speaking lies . 4 Their poyson is like the poyson of a serpent ; they are like the deaf adder that stoppeth her ear : 5 Which will not hearken to the voice of the charmer , charming never so wisely . 6 Break their teeth , O God , in their mouth : break out the teeth of the young lions , O Lord. 7 Let them melt away as waters , which run continually : when he bendeth his bow to shoot his arrows , let them be as cut in pieces . 8 As a snail which melteth , let every one of them passe away : like the untimely birth of a woman , that they may not see the sun . 9 Before your pots can feel the thorns , he shall take them away as with a whirlwind , both living , and in his wrath . 10 The righteous shall rejoyce when he seeth the vengeance : he shall wash his feet in the blood of the wicked . 11 So that a man shall say , Verily there is a reward for the righteous : verily he is a God that judgeth in the earth . Ev. Pr. PSAL. LIX . When David was besieged by Sauls , officers in his own house , he prayed this Psalm to be delivered from them : he prayes against them : and having by Michols arts escaped , promises to sing praises to God. DEliver me from mine enemies , O my God : defend me from them that rise up against me . 2 Deliver me from the workers of iniquity , and save me from bloody men . 3 For ●o , they lie in wait for my soul ; the mighty are gathered against me ; not for my transgression , nor for my sin , O Lord. 4 They run and prepare themselves without my fault : awake to help me , and behold . 5 Thou therefore , O Lord God of hosts , the God of Israel , awake to visit all the heathen : be not mercifull to any wicked transgressors . Selah . 6 They return at evening : they make a noise like a dog , and go round about the city . 7 Behold they belch out with their mouth : swords are in their lips ; for who , say they , doth hear ? 8 But thou , O Lord , shalt laugh at them ; thou shalt have all the heathen in derision . 9 Because of his strength will I wait upon thee : for God is my defence . 10 The God of my mercy shall prevent me : God shall let me see my desire upon mine enemies . 11 Slay them not , left my people forget : scatter them by thy power ; and bring them down , O Lord our shield . 12 For the sin of their mouth , and the words of their lips , let them even be taken in their pride : and for cursing and lying which they speak . 13 Consume them in wrath , consume them , that they may not be : and let them know that God ruleth in Jacob , unto the ends of the earth . Selah . 14 And at evening let them return , and let them make a noise like a dog , and goe round about the city . 15 Let them wander up and down for meat , and grudge if they be not satisfied . 16 But I will sing of thy power , yea I will sing aloud of thy mercy in the morning : for thou hast been my defence and refuge in the day of my trouble . 17 Unto thee , O my strength , wil I sing : for God is my defence , and the God of my mercy . PSAL. LX. David prayed this in his expedition against the Syrians and Idumeans : he expostulates with God as if he had left his people : comforts himself with the word of God spoken by Samuel , that h● should possesse all the land : h● prayes to God for help , and puts his trust in him . O God , thou hast cast us off ; thou hast scattered us , thou hast been displeased , O turn thy self to us again . 2 Thou hast made the earth to tremble ; thou hast broken it : heal the breaches thereof , for it shaketh . 3 Thou hast shewed thy people hard things : thou hast made us to drink the wine of astonishment . 4 Thou hast given a banner to them that fear thee : that it may be displayed because of the truth . Selah . 5 That thy beloved may be delivered ; save with thy right hand , and hear me . 6 God hath spoken in his holinesse , I will rejoyce : I will divide Shechem , and mete out the valley of Succoth . 7 Gilead is mine , and Manasseh is mine , Ephraim also is the strength of mine head ; Judah is my law-giver . 8 Moab is my washpot , over Edom will I cast out my shoe : Philistia , triumph thou because of me . 9 Who will bring me into the strong city ? who will lead me into Edom ? 10 Wilt not thou , O God , which hadst cast us off ? and thou , O God , which didst not go out with our armies ? 11 Give us help frō trouble : for vain is the help of man. 12 Through God we shall doe valiantly : for he it is that shall tread down our enemies . PSAL. LXI . David wandring up and down Palestine in his flight from Saul [ or Absalom ] impsores the aid of God , which ever was his sa●ctuary : he promis●● to himself return to his city , and the Tabernacle ; and the lengthning of his life and kingdome : promises thankfulnesse to God. ] HEar my cry , O God , attend unto my prayer . 2 From the end of the earth will I cry unto thee , when my heart is overwhelmed : lead me to the rock that is higher then I. 3 For thou hast been a shelter for me , and a strong tower from the enemie . 4 I will abide in thy tabernacle for ever : I will trust in the covert of thy wings . Selah . 5 For thou , O God , hast heard my vows : thou hast given me the heritage of those that fear thy name . 6 Thou wilt prolong the kings life : and his years as many generations . 7 He shall abide before God for ever : O prepare mercy and truth which may preserve him . 8 So will I sing praise unto thy name for ever , that I may daily perform my vows . Mo. Pr. PSAL. LXII . David in his troubles upbraids to his enemies their falshood and their violence : God is the onely refuge and security of the faithfull : no trust to be had in man : much lesse in sin : God is mercifull and just in giving reward . TRuly my soul waiteth upon God : from him cometh my salvation . 2 He onely is my rock and my salvation : he is my defence ; I shall not be greatly moved . 3 How long will ye imagin mischief against a man ? ye shall be slain all of you ; as a bowing wall shall ye be , and as a tottering fence . 4 They onely consult to cast him down from his excellencie , they delight in lies : they blesse with their mouth , but they curse inwardly . Selah . 5 My soul , wait thou onely upon God : for my expectation is from him . 6 He onely is my rock and my salvation ; he is my defence ; I shall not be moved . 7 In God is my salvation & my glory : the rock of my strength , & my refuge is in God. 8 Trust in him at all times , ye people , pour out your heart before him : God is a refuge for us . Selah . 9 Surely men of low degree are vanity , and men of high degree are a lie : to be laid in the balance they are altogether lighter then vanity . 10 Trust not in oppression , and become not vain in robbery : if riches increase , set not your heart upon them . 11 God hath spoken once ; twice have I heard this , that power belongeth unto God. 12 Also unto thee , O Lord , belongeth mercy : for thou rendrest to every man according to his work . PSAL. LXIII . David being compel'd to fly complaines of his forc'd absence from Gods Tabernacle , and the pleasures and the festivities of religion : promises at his return to fit himself with the joyes which he then wanted : comforts himself with the memory of the deliverances he had formerly . O God , thou art my God , early will I seek thee : my soul thirsteth for thee , my flesh longeth for thee in a drie and thirsty land , where no water is . 2 To see thy power and thy glory , so as I have seen thee in the sanctuary . 3 Because thy loving kindnesse is better then life : my lips shall praise thee . 4 Thus will I blesse thee while I live : I will lift up my hands in thy name . 5 My soul shall be satisfied as with marrow and fatnesse ; and my mouth shall praise thee with joyfull lips : 6 When I remember thee upon my bed , and meditate on thee in the night watches . 7 Because thou hast been my help ; therefore in the shadow of thy wings will I rejoyce . 8 My soul followeth hard after thee : thy right hand upholdeth me . 9 But those that seek my soul to destroy it , shall goe into the lower parts of the earth . 10 They shall fall by the sword , they shall be a portion for foxes . 11 But the king shall rejoyce in God , every one that sweareth by him shall glory : but the mouth of them that speak lies , shall be stopped . PSAL. LXIV . David in troubles from the perfecutions of Saul flyes to God : he prayes to be defended from their snares and assemblings : he describes their evil tongues : foretells their destruction and calamity : it shall proceed from God , and be confessed to do so : he promises that himself and all the true worshippers of God shall rejoyce in him : and their hopes and confidence shall increase . HEar my voyce , O God , in my prayer ; preserve my life from fear of the enemy . 2 Hide me from the secret counsell of the wicked ; from the insurrection of the workers of iniquity : 3 Who whettheir tongue like a sword , and bend their bowes to shoot their arrows , even bitter words . 4 That they may shoot in secret at the perfect : suddenly doe they shoot at him , and fear not . 5 They encourage themselves in an evil matter : they commune of laying snares privily , they say , Who shall see them ? 6 They search out iniquities , they accomplish a diligent search : both the inward thought of every one of them , and the heart is deep . 7 But God shall shoot at them with an arrow , suddenly shall they be wounded . 8 So they shall make their own tongue to fall upon thēselves : all that see them , shal flee away . 9 And all men shall fear , and shall declare the work of God ; for they shall wisely consider of his doing . 10 The righteous shal be glad in the Lord , and shall trust in him ; and all the upright in heart shall glory . Ev. Pr. PSAL. LXV . God is praised for his blessings to his Chu●ch ; temporall blessings and spirituall : a thanksgiving for rain and plenty . PRaise waiteth for thee , O God , in Sion : and unto thee shall the vow be performed . 2 O thou that hearest prayer , unto thee shall all flesh come . 3 Iniquities prevaile against me : as for our transgressions , thou shalt purge them away . 4 Blessed is the man whom thou choosest and causest to approach unto thee , that he may dwell in thy courts : we shall be satisfied with the goodnesse of thy house , even of thy holy temple . 5 By terrible things in righteousnesse wilt thou answer us , O God of our salvation : who art the confidence of all the ends of the earth , and of them that are afarre off upon the sea . 6 Which by his strength setteth fast the mountains ; being girded with power . 7 Which stilleth the noise of the seas , the noise of their waves , and the tumult of the people . 8 They also that dwell in the uttermost parts are afraid at thy tokens ; thou makest the outgoings of the morning and evening to rejoyce . 9 Thou visitest the earth and waterest it : thou greatly enrichest it with the river of God which is full of water : thou preparest them corn , when thou hast so provided for it . 10 Thou waterest the ridges thereof abundantly : thou settlest the furrows thereof : thou makest it soft with showres , thou blessest the springing thereof . 11 Thou crownest the year with thy goodnesse , and thy paths drop fatnesse . 12 They drop upon the pastures of the wildernesse : and the little hills rejoyce on every side . 13 The pastures are clothed with flocks ; the valleys also are covered over with corn ; they shout for joy , they also sing . PSAL. LXVI . An exhortation to all people to glorifie the name of God : particularly for his blessings to the sons of Israel : God trieth his children ; a commemoration of Gods acts of loving kindnesse in particular to the Author of this psalme ( who was not David ) God regards not the prayers of the wicked . MAke a joyful noise unto God , all ye lands . 2 Sing forth the honor of his name : make his praise glorious . 3 Say unto God , How terrible art thou in thy works ! through the greatnesse of thy power shall thine enemies submit themselves unto thee . 4 All the earth shall worship thee , and shall sing unto thee , they shall sing to thy name . Selah . 5 Come and see the works of God : he is terrible in his doing toward the children of men . 6 He turned the sea into dry land : they went through the flood on foot , there did we rejoyce in him . 7 He ruleth by his power for ever , his eyes behold the nations : let not the rebellious exalt themselves . Selah . 8 O blesse our God ye people , and make the voyce of his praise to be heard . 9 Which holdeth our soul in life , and suffereth not our feet to be moved . 10 For thou O God , hast proved us : thou hast tryed us , as silver is tryed . 11 Thou broughtest us into the net , thou laidst affliction upon our loyns . 12 Thou hast caused men to ride over our heads , we went through fire & through water : but thou broughtest us out into a wealthy place . 13 I will goe into thy house with burnt-offerings : I will pay thee my vows , 14 Which my lips have uttered , and my mouth hath spoken when I was in trouble . 15 I will offer unto thee burnt-offerings of fatlings , with the incense of rams : I will offer bullocks with goats . Selah . 16 Come and hear all ye that fear God , and I will declare what he hath done for my soul. 17 I cryed unto him with my mouth , and he was extolled with my tongue . 18 If I regard iniquity in my heart : the Lord will not hear me . 19 But verily God hath heard me : he hath attended unto the voice of my prayer . 20 Blessed be God , which hath not turned away my prayer , nor his mercy from me . PSAL. LXVII . The Church prayes that the kingdome of God may be manifested amongst the Jews , and be spread unto the Gentiles : and be declared by blessings spirituall and temporall : and that God may be exalted in all . GOd be mercifull unto us , and blesse us : and cause his face to shine upon us . Selah . 2 That thy way may be known upon earth , thy saving health among all nations . 3 Let the people praise thee , O God ; let all the people praise thee . 4 O let the nations be glad and sing for joy : for thou shalt judge the people righteously , and govern the nations upon earth . Selah . 5 Let the people praise thee , O God ; let al the people praise thee 6 Then shall the earth yeeld her increase ; and God , even our own God shall blesse us . 7 God shall blesse us , and all the ends of the earth shall fear him . Mo. Pr. PSAL. LXVIII . David prophecies of Christs triumph over his Enemies : of his resurrection and ascention ; of the sending the Holy Ghost : of the gathering his Church ; the calling the Gentiles : the excision of the Jewes : and the blessings which shal be to all Christs servants under his reign : an act of the glorification of God. LEt God arise , let his enemies be scattered : let them also that hate him , flee before him . 2 As smoke is driven away , so drive thē away : as wax melteth before the sire , so let the wicked perish at the presence of God. 3 But let the righteous be glad : let them rejoyce before God , yea let them exceedingly rejoyce . 4 Sing unto God , sing praises to his name : extol him that rideth upon the heavens by his name JAH , & rejoyce before him . 5 A father of the fatherlesse , and a judge of the widows , is God in his holy habitation . 6 God setteth the solitarie in families : he bringeth out those w ch are bound with chains , but the rebellious dwell in a dry land . 7 O God , when thou wentest●● forth before thy people ; when thou didst march through the wildernesse ; Selah . 8 The earth shook , the heavens also dropped at the presence of God ; even Sinai it self was moved at the presence of God , the God of Israel . 9 Thou , O God , didst send a plentifull rain , whereby thou didst confirm thine inheritance , when it was weary 10 Thy congregation hath dwelt therein : thou , O God , hast prepared of thy goodnesse for the poor . 11 The Lord gave the word , great was the company of those that published it . 12 Kings of armies did flee apace : and she that tarried at home , divided the spoil . 13 Though ye have lien among the pots , yet shall ye be as the wings of a dove covered with silver , and her feathers with yellow gold . 14 When the Almighty scattered kings in it , it was white as snow in Salmon . 15 The hill of God is as the hill of Bashan , an high hill as the hill of Bashan . 16 Why leap ye , ye high hils ? this is the hill which God desireth to dwel in , yea the Lord will dwel in it for ever . 17 The chariots of God are twenty thousand , even thousands of angels : the Lord is among them as in Sinai , in the holy place . 18 Thou hast ascended on high , thou hast led captivity captive : thou hast received gifts for men ; yea , for the rebellious also , that the Lord God might dwell among them . 19 Blessed be the Lord , who daily loadeth us with benefits , even the God of our salvation . Selah . 20 He that is our God , is the God of salvation ; and unto God the Lord belong the issues from death . 21 But God shall wound the head of his enemies : and the hairy scalp of such an one as goeth on still in his trespasses . 22 The Lord said , I will bring again from Bashan , I will bring my people again from the depths of the sea : 23 That thy foot may be dipped in the blood of thine enemies , and the tongue of thy dogs in the same . 24 They have seen thy goings , O God , even the goings of my God , my king , in the sanctuary . 25 The singers went before , the players on instruments followed after ; amongst them were the damsels playing with timbrels . 26 Blesse ye God in the congregations , even the Lord from the fountain of Israel . 27 There is little Benjamin with their ruler , the princes of Judah and their counsel , the princes of Zebulun , and the princes of Naphtali . 28 Thy God hath cōmanded thy strength : strengthen , O God , that which thou hast wrought for us . 29 Because of thy temple at Jerusalem , shall kings bring presents unto thee . 30 Rebuke the company of spear-men , the multitude of the bulls , with the calves of the people , till every one submit himself with pieces of siver : scatter thou the people that delight in war. 31 Princes shall come out of Egypt , Ethiopia shall soon stretch out her hands unto God. 32 Sing unto God , ye kingdoms of the earth : O sing praises unto the Lord. Selah . 33 To him that rideth upon the heavens of heavens , which were of old , lo , he doth send out his voice , and that a mighty voice . 34 Ascribe ye strength unto God : his excellency is over Israel , and his strength is in the clouds . 35 O God , thou art terrible out of thy holy places , the God of Israel is he that giveth strength and power unto his people : blessed be God. Ev. Pr. PSAL. LXIX . David being a type of Christ complains of his evil usage and hard sufferings : of the wickednesse and number of his Enemies : prayes for the safety of himself and the confusion of his Enemies : God takes care of the poore : They shall praise him . SAve me , O God , for the waters are come in unto my soul. 2 I sink in deep mire , where there is no standing ; I am come into deep waters , where the floods overflow me . 3 I am weary of my crying , my throat is dryed : mine eyes fail while I wait for my God. 4 They that hate me without a cause , are mo then the hairs of my head : they that would destroy me being mine enemies wrongfully , are mighty : then I restored that which I took not away . 5 O God , thou knowest my foolishnesse ; and my sins are not hid from thee . 6 Let not them that wait on thee , O Lord God of hosts , be ashamed for my sake : let not those that seek thee , be confounded for mysake , O God of Israel 7 Because for thy sake I have born reproch : shame hath covered my face . 8 I am become a stranger unto my brethren , and an alien unto my mothers children . 9 For the zeal of thine house hath eaten me up ; and the reproches of them that reproched thee , are faln upon me . 10 When I wept , & chastened my soul with fasting , that was to my reproch . 11 I made sackcloth also my garment : and I became a proverb to them . 12 They that sit in the gate , speak against me ; and I was the song of the drunkards . 13 But as for me , my prayer is unto thee , O Lord , in an acceptable time : O God , in the multitude of thy mercy hear me , in the truth of thy salvation . 14 Deliver me out of the mire , and let me not sink : let me be delivered from them that hate me , and out of the deep waters . 15 Let not the water-flood overflow me , neither let the deep swallow me up , and let not the pit shut her mouth upon me . 16 Hear me , O Lord , for thy loving kindnesse is good : turn unto me according to the multitude of thy tender mercies . 17 And hide not thy face from thy servant , for I am in trouble : hear me speedily . 18 Draw nigh unto my soul , and redeem it : deliver me because of mine enemies . 19 Thou hast known my reproch , and my shame , and my dishonour : mine adversaries are all before thee . 20 Reproch hath broken my heart , and I am full of heavinesse : and I looked for some to take pity , but there was none ; and for comforters , but I found none . 21 They gave me also gall for my meat , and in my thirst they gave me vineger to drink . 22 Let their table become a snare before them : and that which should have been for their welfare , let it become a trap . 23 Let their eyes be darkened that they see not ; and make their loyns continually to shake . 24 Poure out thine indignation upon them , and let thy wrathfull anger take hold of them . 25 Let their habitation be desolate , and let none dwell in their tents . 26 For they persecute him whom thou hast smitten , and they talk to the grief of those whom thou hast wounded . 27 Adde iniquity to their iniquity ; and let them not come into thy righteousnesse . 28 Let them be blotted out of the book of the living , and not be written with the righteous . 29 But I am poor , and sorrowfull : let thy salvation ( O God ) set me up on high . 30 I will praise the name of God with a song , and will magnifie him with thanksgiving . 31 This also shall please the Lord better then an ox or bullock that hath horns and hoofs . 32 The humble shall see this , and be glad : and your heart shall live that seek God. 33 For the Lord heareth the poor , and despiseth not his prisoners . 34 Let the heaven and the earth praise him , the seas , and every thing that moveth therein . 35 For God will save Sion , and will build the cities of Judah : that they may dwell there , and have it in possession . 36 The seed also of his servants shall inherit it : and they that love his name shall dwell therein . PSAL. LXX . David prayes for speedy deliverance from the party of Absalom : that they may be confounded ; that all the just may rejoyce in God , who is their deliverer and defence . MAke haste , O God , to deliver me ; make haste to help me , O Lord. 2 Let them be ashamed and confounded that seek after my soul : let them be turned backward , and put to confusion , that desire my hurt . 3 Let them be turned back for a reward of their shame , that say , Aha , aha . 4 Let all those that seek thee , rejoyce , and be glad in thee : and let such as love thy salvation say continually , Let God be magnified . 5 But I am poor and needy , make haste unto me , O God : thou art my help and my deliverer , O Lord , make no tarrying . Mo. pr. PSAL. LXXI . David expresse ; his trust to be in God , who was his hope from his childhood : prayes for defence in his old age : prays against his enemies : relies upon God : confesses that by him he hath had salvation all his life : he praises God for it . IN thee , O Lord , do I put my trust , let me never be put to confusion . 2 Deliver me in thy righteousness , and cause me to escape : incline thine eare unto me , and save me . 3 Be thou my strong habitation , whereunto I may continually resort : thou hast given commandment to save me , for thou art my rock and my fortresse . 4 Deliver me , O my God , out of the hand of the wicked , out of the hand of the unrighteous and cruel man. 5 For thou art my hope , O Lord God : thou art my trust from my youth . 6 By thee have I been holden up from the womb : thou art he that took me out of my mothers bowels , my praise shall be continually of thee . 7 I am as a wonder unto many ; but thou art my strong refuge . 8 Let my mouth be filled with thy praise , and with thy honour all the day . 9 Cast me not off in the time of old age , forsake me not when my strength faileth . 10 For mine enemies speak against me : and they that lay wait for my soul , take counsell together . 11 Saying , God hath forsaken him : persecute and take him , for there is none to deliver him . 12 O God , be not far from me : O my God , make haste for my help . 13 Let them be confounded and consumed , that are adversaries to my soul : let them be covered with reproch and dishonour , that seek my hurt . 14 But I will hope continually , and will yet praise thee more and more . 15 My mouth shall shew forth thy righteousnesse , and thy salvation all the day : for I know not the numbers thereof . 16 I will goe in the strength of the Lord God : I will make mention of thy righteousnesse , even of thine onely . 17 O God , thou hast taught me from my youth : and hitherto have I declared thy wondrous works . 18 Now also when I am old and grayheaded , O God , forsake me not : untill I have shewed thy strength unto this generation , and thy power to every one that is to come . 19 Thy righteousnesse also , O God , is very high , who hast done great things : O God , who is like unto thee ? 20 Thou which hast shewed me great & sore troubles , shalt quicken me again , & shalt bring me up again from the depths of the earth . 21 Thou shalt increase my greatnesse , & cōfort me on every side 22 I will also praise thee with the psalterie , even thy truth , O my God : unto thee will I sing with the harp , O thou holy one of Israel . 23 My lips shall greatly rejoyce when I sing unto thee : and my soul which thou hast redeemed . 24 My tongue also shall talk of thy righteousnesse all the day long : for they are confounded , for they are brought unto shame , that seek my hurt . PSAL. LXXII . David being neer his death , prayes for a prosperous reign to his son Solomon : instructs him in the duty of a king : it is Propheticall of Christs Kingdome . GIve the king thy judgments , O God , and thy righteousnesse unto the kings son . 2 He shall judge thy people with righteousnesse , and thy poor with judgment . 3 The mountains shal bring peace to the people , and the little hils , by righteousnesse . 4 He shall judge the poor of the people , he shall save the children of the needy , and shall break in pieces the oppressour . 5 They shall fear thee as long as the sun and moon endure , throughout all generations . 6 He shal come down like rain upon the mown grasse : as showrs that water the earth . 7 In his dayes shall the righteous flourish : and abundance of peace so long as the moon endureth . 8 He shall have dominion also from sea to sea , and from the river unto the ends of the earth . 9 They that dwell in the wildernesse shall bow before him : and his enemies shall lick the dust . 10 The kings of Tarshish and of the isles shall bring presents : the kings of Sheba and Seba shall offer gifts . 11 Yea , all kings shall fall down before him : all nations shall serve him . 12 For he shall deliver the needy when he crieth : the poor also , and him that hath no helper . 13 He shall spare the poor and needy , and shall save the souls of the needy . 14 He shall redeeme their soul from deceit and violence : and precious shall their blood be in his sight . 15 And he shall live , and to him shall be given of the gold of Sheba ; prayer also shall be made for him continually , and daily shall he be praised . 16 There shall be an handfull of corn in the earth upon the top of the mountains , the fruit thereof shall shake like Lebanon , and they of the city shall flourish like grasse of the earth . 17 His name shall endure for ever : his name shall be continued as long as the sun : and men shall be blessed in him ; all nations shall call him blessed . 18 Blessed be the Lord God , the God of Israel , who onely doth wondrous things . 19 And blessed be his glorious name for ever , and let the whole earth be filled with his glory : Amen , and amen . 20 The prayers of David the son of Jesse are ended . Ev. Pr. PSAL. LXXIII . Asaph being troubled at the afflictions of the Godly , and the prosperity of the wicked , and disputing concerning the providence , at last concludes it to be certain that God loves the pious , exhorts the church not to be offended at this dispensation : but depend on God : and wait for deliverance at the end of things . TRuly God is good to Israel , even to such as are of a clean heart . 2 But as for me , my feet were almost gone : my steps had wellnigh slipt . 3 For I was envious at the foolish , when I saw the prosperity of the wicked . 4 For there are no bands in their death : but their strength is firm . 5 They are not in trouble as other men : neither are theyplagued like other men . 6 Therefore pride compasseth them about as a chain : violence covereth them as a garment . 7 Their eyes stand out with fatnesse : they have more then heart could wish . 8 They are corrupt , and speak wickedly concerning oppression : they speak loftily . 9 They set their mouth against the heavens ; and their tongue walketh through the earth . 10 Therefore his people return hither : and waters of a full cup are wrung out to them . 11 And they say , How doth God know ? and is there knowledge in the most High ? 12 Behold , these are the ungodly , who prosper in the world , they increase in riches . 13 Verily I have cleansed my heart in vain , and washed my hands in innocencie . 14 For all the day long have I been plagued , and chastened every morning . 15 If I say , I will speak thus : behold , I should offend against the generation of thy children . 16 When I thought to know this , it was too painfull for me . 17 Untill I went into the sanctuary of God ; then understood I their end . 18 Surely thou didst set them in slippery places : thou castedst them down into destruction . 19 How are they brought into desolation , as in a moment ? they are utterly consumed with terrors . 20 As a dream when one awaketh ; so , O Lord , when thou awakest thou shalt despise their image . 21 Thus my heart was grieved , and I was pricked in my reins . 22 So foolish was I , and ignorant : I was as a beast before thee . 23 Neverthelesse , I am continually with thee : thou hast holden me by my right hand . 24 Thou shalt guide me with thy counsel , and afterward receive me to glory . 25 Whom have I in heaven but thee ? and there is none upon earth that Idesire besides thee 26 My flesh and my heart faileth : but God is the strength of my heart , and my portion for ever . 27 For lo , they that are far from thee , shall perish : thou hast destroyed all them that goe a whoring frō thee . 28 But it is good for me to draw near to God : I have put my trust in the Lord God , that I may declare all thy works . PSAL. LXXIV . Asaph expostulates with God his delay to help his people , and of the greatnesse of their calamity : he prayes for help : h● commmorates the blessings of old : & represents the horrid cruelty and impiety of the Churches enemies : and particularly their sacrilege : he complains that Gods Oracles are ceased : the Prophets gone : the Enemies suppose that God also is departed ; that his name suffers : h● prayes for the safety of the Church : the glory of God : & the overthrow of his enemies . O God , why hast thou cast us off for ever ? why doth thine anger smoke against the sheep of thy pasture ? 2 Remember thy cōgregation which thou hast purchased of old : the rod of thine inheritance which thou hast redeemed , this mount Sion wherein thou hast dwelt . 3 Lift up thy feet unto the perpetuall desolations : even all that the enemy hath done wickedly in the sanctuary . 4 Thine enemies roar in the midst of thy congregations : they set up their ensignes for signs . 5 A man was famous according as he had lifted up axes upon the thick trees . 6 But now they break down the carved work thereof at once , with axes and hammers . 7 They have cast fire into thy sanctuary , they have defiled by casting down the dwelling-place of thy name to the ground . 8 They said in their hearts , Let us destroy them together : they have burnt up all the synagogues of God in the land . 9 We see not our signs , there is no more any prophet , neither is there among us any that knoweth how long . 10 O God , how long shall the adversary reproch ? shall the enemy blaspheme thy name for ever ? 11 Why withdrawest thou thy hand , even thy right hand ? pluck it out of thy bosome . 12 For God is my king of old , working salvation in the midst of the earth . 13 Thou didst divide the sea by thy strength : thou brakest the heads of the dragons in the waters . 14 Thou brakest the heads of leviathan in pieces , and gavest him to be meat to the people inhabiting the wildernesse . 15 Thou didst cleave the fountain and the flood : thou driedst up mighty rivers . 16 The day is thine , the night also is thine : thou hast prepared the light and the sun . 17 Thou hast set all the borders of the earth : thou hast made summer and winter . 18 Remember this , that the enemy hath reproched , O Lord , and that the foolish people have blasphemed thy name . 19 O deliver not the soul of thy turtle-dove unto the multitude of the wicked , forget not the congregation of thy poor for ever . 20 Have respect unto the covenant : for the dark places of the earth are full of the habitations of cruelty . 21 O let not the oppressed return ashamed : let the poor and needy praise thy name . 22 Arise , O God , plead thine own cause : remember how the foolish man reprocheth thee daily . 23 Forget not the voice of thine enemies : the tumult of those that rise up against thee increaseth continually . Mo. Pr. PSAL. LXXV . The Psalm is Prophetical of Christs Kingdome , his power , and his glory : and his comming to judgment . UNto thee , O God , doe we give thanks , unto thee doe we give thanks : for that thy name is near , thy wondrous works declare . 2 When I shall receive the congregation , I will judge uprightly . 3 The earth and all the inhabitants thereof are dissolved : I bear up the pillars of it . Selah . 4 I said unto the fools , Deal not foolishly ; and to the wicked , Lift not up the horn . 5 Lift not up your horn on high : speak not with a stiffe neck . 6 For promotion commeth neither from the east , nor from the west , nor from the south 7 But God is the judge : he putteth down one , and setteth up another . 8 For in the hand of the Lord there is a cup , and the wine is red : it is full of mixture , and he poureth out of the same : but the dregs thereof all the wicked of the earth shall wring them out , and drink them . 9 But I will declare for ever ; I will sing praises to the God of Jacob. 10 All the horns of the wicked also will I cut off ; but the horns of the righteous shall be exalted . PSAL. LXXVI . A song of thanksgiving and glorification of God for victory obtained against the enemies of the Church : the power of God to execute his own will : his anger is irresistable : all are exhorted to glorifie God. IN Judah is God known : his name is great in Israel . 2 In Salem also is his tabernacle , and his dwelling-place in Sion . 3 There brake he the arrows of the bow , the shield , & the sword , and the battel . Selah . 4 Thou art more glorious and excellent then the mountains of prey . 5 The stout-hearted are spoiled , they have slept their sleep : & none of the men of might have found their hands . 6 At thy rebuke , O God of Jacob , both the chariot and horse are faln into a dead sleep . 7 Thou , even thou art to be feared , & who may stand in thy sight when once thou art angry ? 8 Thou didst cause judgement to be heard from heaven ; the earth feared , and was still , 9 When God arose to judgment to save all the meek of the earth . Selah . 10 Surely the wrath of man shall praise thee : the remainder of wrath shalt thou restrain . 11 Vow , and pay unto the Lord your God ; let all that be round about him bring presents unto him that ought to be feared . 12 He shall cut off the spirit of princes : he is terrible to the kings of the earth . PSAL. LXXVII . Asaph pressed with a great calamity argues with God for his long hiding his face from him : He calls to mind Gods former mercies , the power of his works , and his mercies to his servants ; as arguments to produce a present confidence . I Cried into God with my voice : even unto God with my voice , and he gave ear unto me . 2 In the day of my trouble I sought the Lord ; my sore ran in the night , and ceased not : my soul refused to be comforted . 3 I remēbred God , and was troubled : I complained , and my spirit was overwhelmed . Selah . 4 Thou holdest mine eyes waking : I am so troubled that I cannot speak . 5 I have considered the dayes of old , the years of ancient times . 6 I call to remembrance my song in the night : I commune with mine own heart , and my spirit made diligent search . 7 Will the Lord cast off for ever ? and will he be favourable no more ? 8 Is his mercy clean gone for ever ? doth his promise fail for evermore ? 9 Hath God forgotten to be gracious ? hath he in anger shut up his tender mercies ? Selah . 10 And I said , This is my infirmity : but I will remember the years of the right hand of the most High. 11 I will remember the works of the Lord : surely I will remember thy wonders of old . 12 I will meditate also of all thy work , and talk of thy doings . 13 Thy way , O God , is in the sanctuary : who is so great a God as our God ? 14 Thou art the God that doest wonders ; thou hast declared thy strength among the people . 15 Thou hast with thine arm redeemed thy people , the sons of Jacob & Joseph . Selah . 16 The waters saw thee , O God , the waters saw thee : they were afraid ; the depths also were troubled . 17 The clouds poured out water , the skies sent out a sound : thine arrows also went abroad . 18 The voice of thy thunder was in the heaven : the lightnings lightned the world , the earth trembled and shook . 19 Thy way is in the sea , and thy path in the great waters , and thy footsteps are not known . 20 Thou leddest thy people like a flock , by the hand of Moses and Aaron . Ev. Pr. PSAL. LXXVIII . The history of Gods intercourse with his people from Moses to David ; in blessing , in punishing , in delivering them . The p●rpetuity of the Kingdome in the Tribe of Judah . GIve ear , O my people , to my law : incline your ears to the words of my mouth . 2 I will open my mouth in a parable : I will utter dark sayings of old : 3 Which we have heard and known : and our fathers have told us 4 We will not hide them from their children , shewing to the generation to come , the praises of the Lord : and his strength and his wonderfull works that he hath done . 5 For he established a testimony in Jacob , & appointed a law in Israel which he commanded our fathers : that they should make them known to their children 6 That the generation to come might know them , even the children which should be born : who should arise and declare them to their children : 7 That they might set their hope in God , and not forget the works of God : but keep his commandments . 8 And might not be as their fathers , a stubborn and rebellious generation , a generation that set not their heart aright : and whose spirit was not stedfast with God. 9 The children of Ephraim being armed and carrying bowes , turned back in the day of battell . 10 They kept not the covenant of God : and refused to walk in his law . 11 And forgat his works : and his wonders that he had shewed them . 12 Marvellous things did he in the sight of their fathers : in the land of Egypt , in the field of Zoan . 13 He divided the sea , and caused them to passe through : and he made the waters to stand as an heap . 14 In the day-time also the led them with a cloud : and all the night with a light of fire . 15 He clave the rocks in the wildernesse : and gave them drink as out of the great dephts . 16 He brought streams also out of the rock , and caused waters to run down like rivers . 17 And they sinned yet more against him : by provoking the most High in the wildernesse . 18 And they tempted God in their heart : by asking meat for their lust . 19 Yea , they spake against God : they said , Can God furnish a table in the wildernesse ? 20 Behold , he smote the rock , that the waters gushed out , and the streams overflowed ; can he give bread also ? can he provide flesh for his people ? 21 Therefore the Lord heard this , and was wroth , so a fire was kindled against Jacob , and anger also came up against Israel : 22 Because they believed not in God : and trusted not in his salvation : 23 Though he had commanded the clouds from above , and opened the doors of heaven : 24 And had rained down manna upon them to eat , and had given them of the corn of heaven . 25 Main did eate angels food : he sent them meat to the full . 26 He caused an east-wind to blow in the heaven : and by his power he brought in the south-wind . 27 He rained flesh also upon them as dust : and feathered fowls like as the sand of the sea . 28 And he let it fall in the midst of their camp , round about their habitations . 29 So they did eate , and were well filled : for he gave them their own desire . 30 They were not estranged from their lust : but while their meat was yet in their mouths , 31 The wrath of God came upon them , and slew the fattest of them , and smote down the chosen men of Israel . 32 For all this they sinned still : and believed not for his wondrous works . 33 Therefore their dayes did he consume in vanity , and their years in trouble . 34 When he slew them , then they sought him : and they returned and enquired early after God. 35 And they remembred that God was their rock , and the high God their redeemer . 36 Neverthelesse , they did flatter him with their mouth ; and they lied unto him with their tongues . 37 For their heart was not right with him : neither were they stedfast in his covenant . 38 But he being full of compassion , forgave their iniquity , and destroyed them not ; yea , many a time turned he his anger away , and did not stir up all his wrath . 39 For he remembred that they were but flesh ; a wind that passeth away and cometh not again . 40 How oft did they provoke him in the wildernesse : and grieve him in the desert ? 41 Yea , they turned back and tempted God : and limited the holy one of Israel . 42 They remembred not his hand : nor the day when he delivered them from the enemy . 43 How he had wrought his signs in Egypt , and his wonders in the field of Zoan : 44 And had turned their rivers into blood ; and their floods , that they could not drink . 45 He sent divers sorts of flies among them , which devoured them ; and frogs which destroyed them . 46 He gave also their increase unto the caterpiller , and their labour unto the locust . 47 He destroyed their vines with hail , and their sycomore-trees with frost . 48 He gave up their cattell also to the hail , and their flocks to hot thunderbolts . 49 He cast upon them the fiercenesse of his anger , wrath and indignation and trouble , by sending evil angels among them . 50 He made a way to his anger , he spared not their soul from death : but gave their life over to the pestilence . 51 And smote all the first-born in Egypt : the chief of their strength in the tabernacles of Ham : 52 But made his own people to goe forth like sheep ; and guided them in the wildernesse like a flock . 53 And he led them on safely , so that they feared not : but the sea overwhelmed their enemies . 54 And he brought them to the border of his sanctuary : even to this mountain , which his right hand had purchased . 55 He cast out the heathen also before them , and divided them an inheritance by line : and made the tribes of Israel to dwell in their tents . 56 Yet they tempted and provoked the most high God , and kept not his testimonies . 57 But turned back and dealt unfaithfully like their fathers : they were turned aside like a deceitfull bow . 58 For they provoked him to anger with their high places , and moved him to jealousie with their graven images . 59 When God heard this , he was wroth , and greatly abhorred Israel . 60 So that he forsook the tabernacle of Shiloh , the tent which he placed among men : 61 And delivered his strength into captivity , and his glory into the enemies hand . 62 He gave his people over also unto the sword : and was wroth with his inheritance . 63 The fire consumed their young men : and their maidens were not given to marriage . 64 Their priests fell by the sword : and their widows made no lamentation . 65 Then the Lord awaked as one out of sleep , and like a mighty man that shouteth by reason of wine . 66 And he smote his enemies in the hinder-parts : he put them to a perpetuall reproch . 67 Moreover , he refused the tabernacle of Joseph : and chose not the tribe of Ephraim . 68 But chose the tribe of Judah , the mount Sion which he loved . 69 And he built his sanctuary like high palaces ; like the earth which he hath established for ever . 70 He chose David also his servant & took him from the sheepfolds : 71 From following the ewes great with young , he brought him to feed Jacob his people , and Israel his inheritance . 72 So he fed them according to the integrity of his heart : and guided them by the skilfulness of his hands . No. Pr. PSAL. LXXIX . Asaph describes the cruelty and impiety of the churches Enemies : he prayes to God to turne his anger against them that know him not : to pardon the sins of his people : to deliver them : they shall praise him . O God , the heathen are come into thine inheritance , thy holy temple have they defiled ; they have laid Jerusalem on heaps . 2 The dead bodies of thy servants have they given to be meat unto the fowls of the heaven , the flesh of thy saints unto the beasts of the earth . 3 Their bloud have they shed like water round about Jerusalem : and there was none to bury them . 4 We are become a reproch to our neighbours : a scorn and derision to them that are round about us . 5 How long Lord , wilt thou be angry for ever ? shall thy jealousie burn like fire ? 6 Poure out thy wrath upon the heathen that have not known thee , and upon the kingdoms that have not called upon thy name . 7 For they have devoured Jacob , and laid wast his dwelling-place . 8 O remember not against us former iniquities : let thy tender mercies speedily prevent us : for we are brought very low . 9 Help us , O God of our salvation , for the glory of thy name : and deliver us , and purge away our sins for thy names sake . 10 Wherefore should the heathen say , Where is their God ? let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed . 11 Let the sighing of the prisoner come before thee , according to the greatnesse of thy power : preserve thou those that are appointed to die . 12 And render unto our neighbours seven-fold into their bosome , the reproch wherewith they have reproched thee , O Lord. 13 So we thy people and sheep of thy pasture , will give thee thanks for ever : we will shew forth thy praise to all generations . PSAL. LXXX . Asaph prayes for the Church and for the king : complaines of the afflicted state of Gods people : describes it : prayes for help to it : and promises obedience and glorification of God. Glve ear , O Shepherd of Israel , thou that leadest Joseph like a flock , thou that dwellest between the cherubims , shine forth . 2 Before Ephraim , & Benjamin , & Manasseh , stir up thy strength , and come and save us . 3 Turn us again , O God : and cause thy face to shine , and we shall be saved . 4 O Lord God of hosts , how long wilt thou be angry against theprayer of thy people ? 5 Thou feedest them with the bread of tears : and givest them tears to drink in great measure . 6 Thou makest us a strife unto our neighbours : and our enemies laugh among themselves . 7 Turn us again , O God of hosts , and cause thy face to shine , and we shall be saved . 8 Thou hast brought a vine out of Egypt : thou hast cast out the heathen , and planted it . 9 Thou preparedst room before it , and didst cause it to take deep root ; and it filled the land . 10 The hills were covered with the shadow of it , & the boughs thereof were like the goodly cedars . 11 She sent out her boughs unto the sea , and her branches unto the river . 12 Why hast thou then broken down her hedges , so that all they which passe by the way doe pluck her ? 13 The boar out of the wood doth waste it : and the wild beast of the field doth devour it . 14 Return , we beseech thee , O God of hosts : look down from heaven , and behold and visit this vine : 15 And the vineyard which thy right hand hath planted : and the branch that thou madest strong for thy self . 16 It is burnt with fire , it is cut down : they perish at the rebuke of thy countenance . 17 Let thy hand be upon the man of thy right hand : upon the son of man whom thou madest strong for thy self . 18 So will not we goe back from thee : quicken us , and we will call upon thy name . 19 Turn us again , O Lord God of hosts , cause thy face to shine , and we shall be saved . PSAL. LXXXI . The prophet exhorts the people to praise God with voyce and instrum●nts , and celebrates the feast of trumpets : in the person of God he enumerates Gods blessings upon the people : how much evil they have suffer'd for their disobedience : and how much good they might have received if they had been obedient . SIng aloud unto God our strength : make a joyfull noise unto the God of Jacob. 2 Take a psalm , and bring hither the timbrel : the pleasant harp with the psalterie . 3 Blow up the trumpet in the new moon : in the time appointed on our solemn feast-day . 4 For this was a statute for Israel , and a low of the God of Jacob. 5 This he ordained in Joseph for a testimony , when he went out through the land of Egypt : where I heard a language that I understood not . 6 I moved his shoulder from the burden : his hands were delivered from the pots . 7 Thou calledst in trouble and I delivered thee ; I answered thee in the secret place of thunder : I proved thee at the waters of Meribah . Selah . 8 Hear , O my people , and I will testifie unto thee : O Israel , if thou wilt hearken unto me ; 9 There shall no strange god be in thee : neither shalt thou worship any strange god . 10 I am the Lord thy God which brought thee out of the land of Egypt : open thy mouth wide , and I will fill it . 11 But my people would not hearken to my voyce : and Israel would none of me . 12 So I gave them up unto their ownhearts lust : and they walked in their own counsels . 13 O that my people had hearkned unto me , and Israel had walked in my wayes ! 14 I should soon have subdued their enemies , and turned my hand against their adversaries . 15 The haters of the Lord should have submitted thēselves unto him : but their time should have endured for ever . 16 He should have fed them also with the finest of the wheat : and with hony out of the rock should I have satisfied thee . Ev. Pr. PSAL. LXXXII . The duty of Princes and Magistrates : The punishment of them that are evil : God will judge the Judges . GOd standeth in the congregation of the mighty : he judgeth among the Gods. 2 How long will ye judge unjustly : and accept the persons of the wicked ? Selah . 3 Defend the poor and fatherlesse : doe justice to the afflicted and needy . 4 Deliver the poor and needy : rid them out of the hand of the wicked . 5 They know not , neither will they understand ; they walk on in darknesse : all the foundations of the earth are out of course . 6 I have said , Ye are gods : and all of you are children of the most High. 7 But ye shall die like men , and fall like one of the princes . 8 Arise , O God , judge the earth : for thou shalt inherit all nations . PSAL. LXXXIII . The impiety of the sacrilegious viol●ters of the peace and poss●ssions of the Church : the curse of the sacrilegious : a changing estate . KEep not thou silence , O God : hold not thy peace , and be not still , O God. 2 For lo , thine enemies make a tumult : and they that hate thee , have lift up the head . 3 They have taken crafty counsel against thy people , and consulted against thy hidden ones . 4 They have said , Come , and let us cut them off from being a Nation : that the name of Israel may be no more in remembrance . 5 For they have consulted together with one consent : they are cōfederate against thee . 6 The tabernacles of Edom , and the Ishmaelites : of Moab , and the Hagarens . 7 Gebal , & Ammon , and Amalek , the Philistines with the inhabitants of Tyre . 8 Assur also is joyned with them : they have holpen the children of Lot. Selah . 9 Doe unto them as unto the Midianites : as to Sisera , as to Jabin , at the brook of Kison : 10 Which perished at En-dor : they became as dung from the earth . 11 Make their nobles like Oreb , and like Zeeb : yea all their princes as Zebah , and as Zalmunna : 12 Who said , Let us take to our selves the houses of God in possession . 13 O my God , make them like a wheel : as the stubble before the wind . 14 As the fire burneth the wood : and as the flame setteth the mountains on fire ; 15 So persecute them with thy tempest ; and make them afraid with thy storm . 16 Fill their faces with-shame : that they may seek thy name , O Lord. 17 Let them be confounded and troubled for ever : yea let them be put to shame , and perish . 18 That men may know , that thou whose name alone is JEHOVAH , art the most high over all the earth . PSAL. LXXXIV . David being banished from the place where the Ark was , declares his own unhappinesse , and admires the felicity of them that attend there : be prayes to be restored to it : God is the sure defence of his servants . HOw amiable are thy tabernacles , O Lord of hosts ! 2 My soul longeth , yea , even fainteth for the courts of the Lord : my heart and my flesh cryeth out for the living God. 3 Yea , the sparrow hath found an house , and the swallow a nest for her self , where she may lay her young ; even thine altars , O Lord of hosts , my king , and my God. 4 Blessed are they that dwell in thy house : they will be still praising thee . Selah . 5 Blessed is the man whose strength is in thee : in whose heart are the waies of them . 6 Who passing through the valley of Baca , make it a well : the rain also filleth the pools . 7 They goe from strength to strength , every one of them in Zion appeareth before God. 8 O Lord God of hosts , hear my prayer : give ear , O God of Jacob . Selah . 9 Behold , O God our shield , and look upon the face of thine anointed . 10 For a day in thy courts is better then a thousand : I had rather be a door-keeper in the house of my God , then to dwell in the tents of wickednesse . 11 For the Lord is a sun and shield : the Lord will give grace and glory : no good thing will he withhold from them that walk uprightly . 12 O Lord of hosts , blessed is the man that trusteth in thee . PSAL. LXXXV . A commemoration of the redemption from captivity : he expostulates concerning Gods anger : he prayes for restitution : he ● rcis●s an act of hope in God. LOrd , thou hast been favourable unto thy land : thou hast brought back the captivity of Jacob. 2 Thou hast forgiven the iniquity of thy people , thou hast covered all their sin . Selah . 3 Thou hast taken away all thy wrath : thou hast turned thy self from the fiercenesse of thine anger . 4 Turn us , O God of our salvation , and cause thine anger towards us to cease . 5 Wilt thou be angry with us for ever ? wilt thou draw out thine anger to all generations ? 6 Wilt thou not revive us again : that thy people may rejoyce in thee ? 7 Shew us thy mercy , O Lord , and grant us thy salvation . 8 I will hear what God the Lord will speak : for he will speak peace unto his people , and to his saints : but let them not turn again to folly . 9 Surely his salvation is nigh them that fear him ; that glory may dwell in our land . 10 Mercy and truth are met together : righteousnesse and peace have kissed each other . 11 Truth shal spring out of the earth : and righteousnesse shal look down from heaven . 12 Yea , the Lord shall give that which is good : and our land shall yield her increase . 13 Righteousnesse shall goe before him : and shall set us in the way of his steps . Mo. Pr. PSAL. LXXXVI . David prays in the day of his trouble : he c●lebrates Gods praises , his mercies and his bounty : prophesies of the universality of Christs kingdome : prayes and imp●ones the excellency of the Divine mercy to give him some signall testim●●y of his favour . BOwe down thine ear , O Lord , hear me : for I am poor and needy . 2 Preserve my soul , for I am holy : O thou my God , save thy servant that trusteth in thee . 3 Be mercifull unto me , O Lord : for I cry unto thee daily . 4 Rejoyce the soul of thy servant : for unto thee ( O Lord ) do I lift up my soul. 5 For thou Lord art good , and ready to forgive : and plenteous in mercy unto all them that call upon thee . 6 Give ear , O Lord , unto my prayer : and attend to the voice of my supplications . 7 In the day of my trouble I will call upon thee : for thou wilt answer me . 8 Among the gods there is none like unto thee ( O Lord ) neither are there any works like unto thy works . 9 All nations whom thou hast made shall come and worship before thee , O Lord : and shall glorifie thy name . 10 For thou art great and doest wondrous things : thou art God alone . 11 Teach me thy way , O Lord , I will walk in thy truth : unite my heart to fear thy name . 12 I will praise thee , O Lord my God , with all my heart : and I will glorifie thy name for evermore . 13 For great is thy mercy toward me : and thou hast delivered my soul from the lowest hell . 14 O God , the proud are risen against me , and the assemblies of violent men have sought after my soul : and have not set thee before thē . 15 But thou , O Lord , art a God full of compassion , and gracious : long-suffering , & plenteous in mercy and truth . 16 O turn unto me , and have mercy upon me , give thy strength unto thy servant , and save the son of thy handmaid . 17 Shew me a token for good , that they which hate me may see it , and be ashamed : because thou , Lord , hast holpen me , and comforted me . PSAL. LXXXVII . A mysticall description of the beauties of the celestiall Jerusalem . HIs foundation is in the holy mountains . 2 The Lord loveth the gates of Zion , more then all the dwellings of Jacob. 3 Glorious things are spoken of thee , O city of God. Selah . 4 I will make mention of Rahab and Babylon , to them that know me ; behold Philistia , and Tyre , with Ethiopia : this man was born there . 5 And of Zion it shall be said , This and that man was born in her : and the Highest himself shall establish her . 6 The Lord shall count when he writeth up the people , that this man was born there . Selah . 7 As well the singers , as the players on instruments shall be there : all my springs are in thee . PSAL. LXXXVIII . A description of the passion and dolours of Christ , suffering his Fathers anger for our sins . O Lord God of my salvation , I have cryed day and night before thee . 2 Let my prayer come before thee : incline thine eare unto my crie . 3 For my soul is full of troubles : and my life draweth nigh unto the grave . 4 I am counted with them that goe down into the pit : I am as a man that hath no strength . 5 Free among the dead like the slain that lie in the grave , whom thou remembrest no more : and they are cut off from thy hand . 6 Thou hast laid me in the lowest pit , in darknesse , in the deeps . 7 Thy wrath lieth hard upom me : and thou hast afflicted me w th all thy waves . Selah . 8 Thou hast put away mine acquaintance far from me : thou hast made me an abomination unto them : I am shut up , and I cannot come forth . 9 Mine eye mourneth by reason of affliction , Lord , I have called dayly upon thee , I have stretched out my hands unto thee . 10 Wilt thou shew wonders to the dead ? shall the dead arise and praise thee ? Selah . 11 Shall thy loving kindnesse be declared in the grave ? or thy faithfulnesse in destruction ? 12 Shall thy wonders be known in the dark ? & thy righteousnesse in the land of forgetfulnes ? 13 But unto thee have I cried , O Lord , and in the morning shall my prayer prevent thee 14 Lord , why castest thou off my soul ? why hidest thou thy face from me ? 15 I am afflicted and ready to die , from my youth up : while I suffer thy terrours , I am distracted . 16 Thy fierce wrath goeth over me : thy terrors have cut me off . 17 They came round about me daily like water : they compassed me about together . 18 Lover and friend hast thou put far from me : and mine acquaintance into darknesse . PSAL. LXXXIX . A Prophesie of Christs kingdome : its perpetuity and eternity : and under the type of the successors of David , he teach●s that God will punish the Christian people if they sinne ; but the promises to the Church shall never fail . I Wil sing of the mercies of the Lord for ever ; with my mouth will I make known thy faithfulness to all generations . 2 For I have said , Mercy shall be built up for ever : thy faithfulness shalt thou establish in the very heavens . 3 I have made a covenant with my chosen : I have sworn unto David my servant . 4 Thy seed will I establish for ever , and build up thy throne to all generations . Selah . 5 And the heavens shall praise thy wonders , O Lord : thy faithfulnesse also in the congregation of the saints . 6 For who in the heaven can be compared unto the Lord ? who among the sons of the mighty can be likened unto the Lord ? 7 God is greatly to be feared in the assembly of the saints : and to be had in reverence of all them that are about him . 8 O Lord God of hosts , who is a strong Lord like unto thee ? or to thy faithfulnesse round about thee ? 9 Thou rulest the raging of the sea : when the waves thereof arise , thou stillest them . 10 Thou hast broken Rahab in pieces , as one that is slain ; thou hast scattered thine enemies with thy strong arm . 11 The heavens are thine , the earth also is thine : as for the world , and the fulness thereof , thou hast founded thē . 12 The north and the south thou hast created them : Tabor and Hermon shall rejoyce in thy name . 13 Thou hast a mighty arm : strong is thy hand , and high is thy right hand . 14 Justice and judgment are the habitation of thy throne : mercy and truth shall goe before thy face . 15 Blessed is the people that know the joyfull sound : they shall walk , O Lord , in the light of thy countenance . 16 In thy name shall they rejoyce all the day : and in thy righteousness shall they be exalted . 17 For thou art the glory of their strength : and in thy favour our horn shall be exalted . 18 For the Lord is our defence : and the holy one of Israel is our king . 19 Then thou spakest in vision to thy holy one , and saidst , I have laid help upon one that is mighty : I have exalted one chosen out of the people . 20 I have found David my servant : with my holy oyl have I anointed him . 21 With whom my hand shall be established : mine arm also shall strengthen him . 22 The enemy shall not exact upon him : nor the son of wickednesse afflict him . 23 And I will beat down his foes before his face : and plague them that hate him . 24 But my faithfulnesse and my mercy shall be with him : and in my name shall his horn be exalted . 25 I will set his hand also in the sea , and his right hand in the rivers . 26 He shall cry unto me , Thou art my father , my God , and the rock of my salvation . 27 Also I will make him my first-born : higher then the kings of the earth . 28 My mercy will I keep for him for evermore : and my covenant shall stand fast with him . 29 His seed also will I make to endure for ever , and his throne as the dayes of heaven . 30 If his children forsake my law , and walk not in my judgements ; 31 If they break my statutes , and keep not my commandments : 32 Then will I visit their transgression with the rod , and their iniquity with stripes . 33 Neverthelesse , my loving kindnesse will I not utterly take from him : nor suffer my faithfulnesse to fail . 34 My covenant will I not break : nor alter the thing that is gone out of my lips . 35 Once have I sworn by my holinesse , that I will not lye unto David . 36 His seed shall endure for ever ; and his throne as the sun before me . 37 It shall be established for ever as the moon , and as a faithfull witnesse in heaven . Selah . 38 But thou hast cast off and abhorred , thou hast been wroth with thine anointed . 39 Thou hast made void the covenant of thy servant : thou hast profaned his crown , by casting it to the ground . 40 Thou hast broken down all his hedges : thou hast brought his strong hold to ruine . 41 All that passe by the way spoil him : he is a reproch to his neighbours . 42 Thou hast set up the right hand of his adversaries : thou hast made all his enemies to rejoyce . 43 Thou hast also turned the edge of his sword : and hast not made him to stand in the battell . 44 Thou hast made his glory to cease : and cast his throne down to the ground . 45 The dayes of his youth hast thou shortened : thou hast covered him with shame . Selah . 46 How long , Lord , wilt thou hide thy self for ever ? shall thy wrath burn like fire ? 47 Remember how short my time is : wherefore hast thou made all men in vain ? 48 What man is he that liveth , and shall not see death ? shall he deliver his soul from the hand of the grave ? Selah . 49 Lord , where are thy former loving kindnesses , which thou swarest unto David in thy truth ? 50 Remember ( Lord ) the reproch of thy servant : how I do bear in my bosom the reproch of all the mighty people ; 51 Wherewith thine enemies have reproched , O Lord , wherewith they have reproched the footsteps of thine anointed . 52 Blessed be the Lord for ever more . Amen , and amen . Mo. Pr. PSAL. XC . Moses prayer : God is our everlasting defence : he is eternall : he hath made our life short and frail : a prayer for a holy and a happy life . LOrd , thou hast been our dwelling-place in all generations . 2 Before the mountains were brought forth , or ever thou hadst formed the earth and the world : even from everlasting to everlasting , thou art God. 3 Thou turnest man to destruction : and sayest , Return ye children of men . 4 For a thousand years in thy sight , are but as yesterday when it is past , and as a watch in the night . 5 Thou car●iest them away as with a floud , they are as a sleep ; in the morning they are like grasse which groweth up . 6 In the morning it flourisheth , and groweth up : in the evening it is cut down , and withereth . 7 For we are consumed by thine anger , and by thy wrath are we troubled . 8 Thou hast set our iniquities before thee , our secret sins in the light of thy countenance . 9 For all our dayes are passed away in thy wrath : we spend our yeares as a tale that is told . 10 The dayes of our yeares are threescore yeares and ten ; and if by reason of strength they be fourscore years , yet is their strength labour and sorrow : for it is soon cut off , and we flie away . 11 Who knoweth the power of thine anger ? even according to thy fear , so is thy wrath . 12 So teach us to number our dayes , that we may apply our hearts unto wisdome , 13 Return ( O Lord ) how long ? and let it repent thee concerning thy servants . 14 O satisfie us early with thy mercy ; that we may rejoyce , and be glad all our dayes . 15 Make us glad according to the dayes wherein thou hast afflicted us , and the years wherein we have seen evill . 16 Let thy work appeare unto thy servants , and thy glory unto their children . 17 And let the beauty of the Lord our God be upon us : and establish thou the work of our hands upon us ; yea , the work of our hands establish thou it . PSAL. XCI . Gods particular care of his servants in the time of imminent danger , and popular diseases , and contingencies : our trusting in God procures his patronage . HE that dwelleth in the secret place of the most High , shall abide under the shadow of the Almighty . 2 I will say of the Lord , He is my refuge , and my fortresse : my God , in him will I trust . 3 Surely , he shall deliver thee from the snare of the fowler : and from the noysome pestilence . 4 He shall cover thee with his feathers , and under his wings shalt thou trust : his truth shall be thy shield and buckler . 5 Thou shalt not be afraid for the terrour by night : nor for the arrow that flyeth by day : 6 Nor for the pestilence that walketh in darknesse : nor for the destruction that wasteth at noon day . 7 A thousand shall fall at thy side , and ten thousand at thy right hand : but it shall not come nigh thee . 8 Onely with thine eyes shalt thou behold , and see the reward of the wicked . 9 Because thou hast made the Lord which is my refuge , even the most High , thy habitation : 10 There shall no evill befall thee , neither shall any plague come nigh thy dwelling . 11 For he shall give his angels charge over thee , to keep thee in all thy wayes . 12 They shall bear thee up in their hands : lest thou d●sh thy foot against a stone . 13 Thou shalt tread upon the lion , and adder : the young lion and the dragon shalt thou trample under feet . 14 Because he hath set his love upon me , therefore will I deliver him : I will set him on high , because he hath known my name . 15 He shall call upon me , and I will answer him : I will be with him in trouble , I will deliver him , and honour him . 16 With long life will I satisfie him , and shew him my salvation . PSAL. XCII . The Church admires the works , the greatnesse and goodnesse of God : the sudden fall of the wicked : the prosperity and security of the Godly . IT is a good thing to give thanks unto the Lord , and to sing praises unto thy name , O most High : 2 To shew forth thy loving kindnesse in the morning , and thy faithfulnesse every night ; 3 Upon an instrument of ten strings , and upon the psalterie ; upon the harp with a solemn sound . 4 For thou , Lord , hast made me glad through thy work : I will triumph in the works of thy hands . 5 O Lord , how great are thy works ! and thy thoughts are very deep . 6 A brutish man knoweth not : neither doth a fool understand this . 7 When the wicked spring as the grasse , and when all the workers of iniquity doe flourish : it is that they shall be destroyed for ever . 8 But thou , Lord , art most high for evermore 9 For lo , thine enemies , O Lord , for lo , thine enemies shall perish : all the workers of iniquity shall be scattered . 10 But my horn shalt thou exalt like the horn of an unicorn : I shall be anointed with fresh oyl . 11 Mine eye also shal see my desire on mine enemies : and mine ears shall hear my desire of the wicked that rise up against me . 12 The righteous shal flourish like the palm-tree : he shall grow like a cedar in Lebanon . 13 Those that be planted in the house of the Lord , shall flourish in the courts of our God 14 They shall still bring forth fruit in old age : they shall be fat and flourishing . 15 To shew that the Lord is upright : he is my rock , and there is no unrighteousness in him . Ev. Pr. PSAL. XCIII . The m●gnificence and power of Christ our eternall King : his power and truth in d●fending his elect in the dayes of storm : the ho●inesse of Christs law : and Christs Church . THe Lord reigneth , he is clothed with majesty , the Lord is clothed with strength , wherewith he hath girded himself : the world also is stablished , that it cannot be moved . 2 Thy throne is established of old : thou art from everlasting . 3 The flouds have lifted up , O Lord , the flouds have lifted up their voice : the flouds lift up their waves . 4 The Lord on high is mightier then the noise of many waters , yea then the mighty waves of the sea . 5 Thy testimonies are very sure : holiness becometh thine house , O Lord , for ever . PSAL. XCIV . David inveighs against them who supposing God not to take care of humane affairs , do what they list , and oppress the poor : H● proves the Divine omniscience : he encourages the just to put their trust in God : God will reward the wicked , and defend the righteous . O Lord God , to whom vengeance belongeth : O God , to whom vengeance belongeth , shew thy self . 2 Lift up thy selfe thou judge of the earth : render a reward to the proud . 3 Lord , how long shall the wicked , how long shall the wicked triumph ? 4 How long shall they utter and speak hard things ? and all the workers of iniquity boast themselves ? 5 They break in pieces thy people , O Lord , and afflict thine heritage . 6 They slay the widow and the stranger , & murder the fatherless . 7 Yet they say , The Lord shall not see : neither shall the God of Jacob regard it . 8 Understand , ye brutish among the people : and ye fools , when will ye be wise ? 9 He that planted the ear , shall he not hear ? he that formed the eye , shall he not see ? 10 He that chastiseth the heathen , shall not he correct ? he that teacheth man knowledge , shall not he know ? 11 The Lord knoweth the thoughts of man , that they are vanity . 12 Blessed is the man whom thou chastenest , O Lord , and teachest him out of thy law : 13 That thou mayest give him rest from the dayes of adversity , untill the pit be digged for the wicked . 14 For the Lord will not cast off his people , neither will he forsake his inheritance . 15 But judgment shall return unto righteousnesse : and all the upright in heart shall follow it . 16 Who will rise up for me against the evil doers ? or who will stand up for me against the workers of iniquity ? 17 Unlesse the Lord had been my help , my soul had almost dwelt in silence . 18 When I said , My foot slippeth : thy mercy , O Lord , held me up . 19 In the multitude of my thoughts within me , thy comforts delight my soul. 20 Shall the throne of iniquity have fellowship with thee , which frameth mischief by a law ? 21 They gather themselves together against the soul of the righteous : & condemn the innocent blood . 22 But the Lord is my defence : and my God is the rock of my refuge . 23 And he shall bring upon them their own iniquity , and shall cut them off in their own wickednesse : yea , the Lord our God shall cut them off . Mo. Pr. PSAL. XCV . An invitation to the worship and the service of God ; to a speedy repentance : The example of ob● durate and impenitent persons : Gods w●ath and zeale against them . O Come , let us sing unto the Lord : let us make a joyfull noise to the rock of our salvation . 2 Let us come before his presence with thanksgiving , and make a joyfull noise unto him with psalms . 3 For the Lord is a great God ; and a great king above all Gods. 4 In his hand are the deep places of the earth : the strength of the hills is his also . 5 The sea is his , and he made it : and his hands formed the drie land . 6 O come , let us worship & bow down : let us kneel before the Lord our maker . 7 For he is our God and we are the people of his pasture , and the sheep of his hand : to day if ye will hear his voice , 8 Harden not your heart , as in the provocation , and as in the day of temptation in the wildernesse : 9 When your fathers tempted me , proved me , and saw my work . 10 Fourty years long was I grieved with this generation ; and said , It is a people that do erre in their heart , and they have not known my wayes . 11 Unto whom I sware in my wrath , that they should not enter into my rest . PSAL. XCVI . Jewes and Gentiles are invited to praise God : a prophesie of Christs kingdome and of his coming to judgement . O Sing unto the Lord a new song : sing unto the Lord all the earth . 2 Sing unto the Lord , blesse his name : shew forth his salvation from day to day . 3 Declare his glory among the heathen , his wonders among all people . 4 For the Lord is great , and greatly to be praised : he is to be feared above all gods . 5 For all the gods of the nations are idols : but the Lord made the heavens . 6 Honour and majesty are before him : strength and beauty are in his sanctuary . 7 Give unto the Lord ( O ye kindreds of the people ) give unto the Lord glory & strength . 8 Give unto the Lord the glory due unto his name : bring an offering and come into his courts . 9 O worship the Lord in the beauty of holinesse : fear before him all the earth . 10 Say among the heathen , that the Lord reigneth : the world also shall be established that it shall not be moved ; he shall judge the people righteously . 11 Let the heavens rejoyce , & let the earth be glad : let the sea roar , and the fulness thereof . 12 Let the field be joyful , & all that is therein : then shall all the trees of the wood rejoyce 13 Before the Lord ; for he cometh , for he cometh to judge the earth : he shall judge the world with righteousnesse , and the people with his truth . PSAL. XCVII . A prophetical description of the day of judgment : a curse to idolaters : an exhortation to good life : the joyes of the Godly . THe Lord reigneth , let the earth rejoyce : let the multitude of isles be glad thereof . 2 Clouds and darknesse are round about him : righteousnesse and judgement are the habitation of his throne . 3 A fire goeth before him , and burneth up his enemies round about . 4 His lightnings enlightened the world : the earth saw and trembled . 5 The hills melted like wax at the presence of the Lord : at the presence of the Lord of the whole earth . 6 The heavens declare his righteousnesse : and all the people see his glory . 7 Confounded be all they that serve graven images , that boast themselves of idols : worship him all ye Gods. 8 Sion heard , and was glad , and the daughters of Judah rejoyced ; because of thy judgements , O Lord. 9 For thou , Lord , art high ahove all the earth : thou art exalted far above all gods . 10 Ye that love the Lord , hate evill : he preserveth the souls of his saints , he delivereth them out of the hand of the wicked . 11 Light is sown for the righteous , and gladnesse for the upright in heart . 12 Rejoyce in the Lord , ye righteous : and give thanks at the remembrance of his holinesse . Ev. Pr. PSAL. XCVIII . A hymne of glorification of Christ triumphing over his enemies and givi●g judgement against them . O Sing unto the Lord a new song , for he hath done marvellous things : his right hand , and his holy arm hath gotten him the victory . 2 The Lord hath made known his salvation : his righteousnesse hath he openly shewed in the sight of the heathen . 3 He hath remembred his mercy and his truth toward the house of Israel : all the ends of the earth have seen the salvation of our God. 4 Make a joyfull noise unto the Lord , all the earth : make a loud noise , and rejoyce , and sing praise . 5 Sing unto the Lord with the harp : with the harp , and the voice of a psalme . 6 With trumpets and sound of cornet : make a joyfull noise before the Lord , the king . 7 Let the sea roar , and the fulnesse thereof : the world , and they that dwell therein . 8 Let the flouds clap their hands : let the hills be joyfull together , 9 Before the Lord ; for he cometh to judge the earth : with righteousnesse shall he judge the world , and the people with equity . PSAL. XCIX . The glory of the kingdome of Christ : his justice and his power : his mercifulnesse : and his praise . THe Lord reigneth , let the people trēble : he sitteth between the cherubims , let the earth be moved . 2 The Lord is great in Zion , and he is high above all people . 3 Let them praise thy great & terrible name : for it is holy . 4 The Kings strength also loveth judgement , thou dost establish equity , thou executest judgment and righteousness in Jacob. 5 Exalt ye the Lord our God , and worship at his footstool : for he is holy . 6 Moses and Aaron among his Priests , and Samuel among them that call upon his name : they called upon the Lord , and he answered them . 7 He spake unto them in the cloudy pillar : they kept his testimonies , and the ordinance that he gave them . 8 Thou answeredst them , O Lord our God : thou wast a God that forgavest them , though thou tookest vengeance on their inventions . 9 Exalt the Lord our God , and worship at his holy hill : for the Lord our God is holy . PSAL. C. A glorification of God : a commemoration of his excellencies , his truth and his mercy . MAke a joyful noise unto the Lord , all ye lands . 2 Serve the Lord with gladness : come before his presence with singing . 3 Know ye that the Lord he is God , it is he that hath made us , and not we our selves ; we are his people , and the sheep of his pasture . 4 Enter into his gates with thanksgiving , and into his courts with praise : be thankfull unto him and bless his name . 5 For the Lord is good ; his mercy is everlasting : and his truth endureth to all generations . PSAL. CI. David being newly made King , promises to reign in righteousnesse and holiness : that he will entertain none but good men to his counsel and employments : that he will do justice upon the evil doers . I Will sing of mercy and judgement : unto thee , O Lord , will I sing . 2 I will behave my selfe wisely in a perfect way , O when wilt thou come unto me ? I will walk within thy house with a perfect heart . 3 I will set no wicked thing before my eyes : I hate the work of them that turn aside , it shall not cleave to me . 4 A froward heart shall depart from me : I will not know a wicked person . 5 Whoso privily slandereth his neighbour , him will I cut off : him that hath an high look , and and a proud heart , will not I suffer . 6 Mine eyes shall be upon the faithful of the land , that they may dwel with me : he that walketh in a perfect way , he shall serve me . 7 He that worketh deceit , shall not dwell within my house : he that telleth lies shall not tarry in my sight . 8 I will early destroy all the wicked of the land : that I may cut off all wicked doers from the city of the Lord. Mo. Pr. PSAL. CII . The Psalmist prayes to God in behalfe of the Jewes in their captivity : describes their calamity : foretells their return speedily : he complains of their enemies ; he prayes to be preserved from an untimely and an hasty death : The mortality of the Heavens : and the eternity of God. HEare my prayer , O Lord , and let my cry come unto thee . 2 Hide not thy face from me in the day when I am in trouble , encline thine ear unto me : in the day when I call , answer me speedily . 3 For my dayes are consumed like smoke : and my bones are burnt as an hearth . 4 My heart is smitten and withered like grass : so that I forget to eat my bread . 5 By reason of the voice of my groaning , my bones cleave to my skin . 6 I am like a pellican of the wilderness : I am like an owle of the desart . 7 I watch , and am as a sparrow alone upon the house top . 8 Mine enemies reproch me all the day : and they that are mad against me , are sworn against me . 9 For I have eaten ashes like bread , and mingled my drink with weeping : 10 Because of thine indignation and thy wrath : for thou hast lifted me up , and cast me down . 11 My dayes are like a shadow , that declineth : and I am withered like grass . 12 But thou , O Lord , shalt endure for ever , & thy remembrance unto all generations . 13 Thou shalt arise , and have mercy upon Zion : for the time to favour her , yea the set time is come . 14 For thy servants take pleasure in her stones , and favour the dust thereof . 15 So the heathen shall fear the name of the Lord : and all the kings of the earth thy glory . 16 When the Lord shall build up Zion , he shall appear in his glory . 17 He will regard the prayer of the destitute , and not despise their prayer . 18 This shall be written for the generation to come : and the people which shall be created , shall praise the Lord. 19 For he hath looked down from the height of his sanctuary : from heaven did the Lord behold the earth 20 To hear the groaning of the prisoner , to loose those that are appointed to death ; 21 To declare the name of the Lord in Zion , and his praise in Jerusalem : 22 When the people are gathered together , and the kingdomes to serve the Lord. 23 He weakened my strength in the way ; he shortened my dayes . 24 I said , O my God , take me not away in the midst of my dayes : thy yeares are throughout all generations . 25 Of old hast thou laid the foundation of the earth : and the heavens are the work of thy hands . 26 They shall perish , but thou shalt endure , yea all of them shall wax old like a garment : as a vesture shalt thou change them , and they shall be changed . 27 But thou art the same , and thy yeares shall have no end . 28 The children of thy servants shall continue , and their seed shall be established before thee . PSAL. CIII . A celebration of the Divine mercies and bounty : his great readinesse to forgive : the vanity of mans life : the permanent goodness of God to his servants : the praises of God. BLess the Lord , O my soul : and all that is within me , bless his holy name . 2 Bless the Lord , O my soul , and forget not all his benefits . 3 Who forgiveth all thine iniquities : who healeth all thy diseases . 4 Who redeemeth thy life from destruction : who crowneth thee with loving kindness & tender mercies . 5 Who satisfieth thy mouth with good things : so that thy youth is renewed like the eagles . 6 The Lord executeth righteousness and judgement for all that are oppressed . 7 He made known his wayes unto Moses , his acts unto the children of Israel . 8 The Lord is merciful and gracious , slow to anger , and plenteous in mercy . 9 He will not alwayes chide : neither will he keep his anger for ever . 10 He hath not dealt with us after our sins : nor rewarded us according to our iniquities . 11 For as the heaven is high above the earth : so great is his mercy toward them that fear him . 12 As far as the east is from the west : so far hath he removed our transgressions from us . 13 Like as a father pitieth his children : so the Lord pitieth them that fear him . 14 For he knoweth our frame : he remembreth that we are dust . 15 As for man , his daies are as grass : as a flower of the field , so he flourisheth . 16 For the wind passeth over it , and it is gone ; and the place thereof shall know it no more . 17 But the mercy of the Lord is from everlasting to everlasting upon them that feare him : and his righteousness unto childrens children . 18 To such as keep his covenant , and to those that remember his commandements to do them . 19 The Lord hath prepared his throne in the heavens : and his kingdom ruleth over all . 20 Bless the Lord ye his angels that excell in strength , that doe his commandments , hearkening unto the voice of his word . 21 Bless ye the Lord all ye his hosts , ye ministers of his that do his pleasure . 22 Bless the Lord all his works in all places of his dominion : bless the Lord , O my soul. Ev. Pr. PSAL. CIV . A psalm celebrating the honour of God in the fabrick , the beauty , the order , the government of the world ; declaring the goodness , the wisdom , ●the omnipotence , and omnipresence of God. BLess the Lord , O my soul : O Lord my God , thou art very great , thou art clothed with honour and majesty . 2 Who coverest thy self with light , as with a garment : who stretchest out the heavens like a curtain . 3 Who layeth the beams of his chambers in the waters , who maketh the clouds his chariot , who walketh upon the wings of the wind . 4 Who maketh his angels spirits : his ministers a flaming fire . 5 Who laid the foundations of the earth ; that it should not be removed for ever . 6 Thou coveredst it with the deep as with a garment : the waters stood above the mountains . 7 At thy rebuke they fled : at the voyce of thy thunder they hasted away . 8 They go up by the mountains : they goe down by the valleys unto the place which thou hast founded for them . 9 Thou hast set a bound that they may not passe over : that they turn not again to cover the earth . 10 He sendeth the springs into the valleys , which run among the hills . 11 They give drink to every beast of the field : the wild asses quench their thirst . 12 By them shall the fowles of the heaven have their habitation , which sing among the branches . 13 He watereth the hills from his chambers : the earth is satisfied with the fruit of thy works . 14 He causeth the grass to grow for the cattel , and herb for the service of man : that he may bring forth food out of the earth : 15 And wine that maketh glad the heart of man , & oyl to make his face to shine , and bread which strengtheneth mans heart . 16 The trees of the Lord are full of sap : the cedars of Lebanon which he hath planted . 17 Where the birds make their nests : as for the stork , the fir-trees are her house . 18 The high hills are a refuge for the wild goats : and the rocks for the conies . 19 He appointeth the moon for seasons ; the sun knoweth his going down . 20 Thou makest darkness , and it is night : wherein all the beasts of the forrest doe creep forth . 21 The young lions roar after their prey , and seek their meat , from God. 22 The sun ariseth , they gather themselves together , and lay them down in their dens . 23 Man goeth forth to his work , and to his labour untill the evening . 24 O Lord , how manifold are thy works ! in wisdom hast thou made them all : the earth is full of thy riches . 25 So is this great & wide sea , wherein are things creeping innumerable , both small and great beasts . 26 There goe the ships ; there is that leviathan , whom thou hast made to play therein . 27 These wait all upon thee : that thou mayest give them their meat in due season . 28 That thou givest them , they gather : thou openest thine hand , they are filled with good . 29 Thou hidest thy face , they are troubled ; thou takest away their breath , they die , and return to their dust . 30 Thou sendest forth thy spirit , they are created : and thou renewest the face of the earth . 31 The glory of the Lord shall endure for ever : the Lord shall rejoyce in his works . 32 He looketh on the earth , and it trembleth ; he toucheth the hills , and they smoke . 33 I will sing unto the Lord as long as I live : I will sing praise unto my God , while I have my being . 34 My meditation of him shall be sweet : I will be glad in the Lord 35 Let the sinners be consumed out of the earth , and let the wicked be no more : bless thou the Lord , O my soule . Praise ye the Lord. Mo. Pr. PSAL. CV . David exhorts the Church of God to praise him for the gracious covenant he made with Abraham ; and all the favours from that time to the time of their departure out of Egypt . O Give thankes unto the Lord ; call upon his name : make knowne his deeds among the people . 2 Sing unto him , sing psalms unto him ; talk ye of all his wondrous works . 3 Glory ye in his holy name : let the heart of them rejoyce that seek the Lord. 4 Seek the Lord and his strength : seek his face evermore . 5 Remember his marvellous works that he hath done , his wonders , and the judgements of his mouth . 6 O ye seed of Abraham his servant : ye children of Jacob his chosen 7 He is the Lord our God , his judgements are in all the earth . 8 He hath remembred his covenant for ever : the word which he commanded to a thousand generations . 9 Which covenant he made with Abraham , and his oath unto Isaac : 10 And confirmed the same unto Jacob for a law , and to Israel for an everlasting covenant . 11 Saying , unto thee will I give the land of Canaan , the lot of your inheritance . 12 When they were but a few men in number : yea , very few , and strangers in it . 13 When they went from one nation to another , from one kingdome to another people . 14 He suffered no man to do them wrong : yea , he reproved kings for their sakes : 15 Saying , Touch not mine anoynted , and doe my prophets no harm . 16 Moreover , he called for a famine upon the land : he brake the whole staffe of bread . 17 He sent a man before them , even Joseph who was sold for a servant . 18 Whose feet they hurt with fetters : he was laid in iron . 19 Untill the time that his word came : the word of the Lord tried him . 20 The king sent and loosed him : even the ruler of the people , and let him go free . 21 He made him Lord of his house , and ruler of all his substance 22 To bind his princes at his pleasure : and reach his senatours wisdome . 23 Israel also came into Egypt : and Jacob sojourned in the land of Ham. 24 And he increased his people greatly : and made them stronger then their enemies . 25 He turned their heart to hate his people , to deale subtilly with his servants . 26 He sent Moses his servant , & Aaron whom he had chosen . 27 They shewed his signs among them , and wonders in the land of Ham. 28 He sent darkness , and made it dark : and they rebelled not against his word . 29 He turned their waters into blood , and slew their fish . 30 The land brought forth frogs in abundance , in the chambers of their kings . 31 He spake , and there came divers sorts of flies , and lice in all their coasts . 32 He gave them hail for rain : and flaming fire in their land . 33 He smote their vines also and their fig-trees : and brake the trees of their coasts . 34 He spake , and the locusts came : and caterpillars , and that without number , 35 And did eat up all the herbs in their land : and devoured the fruit of their ground . 36 He smote also the first-born in their land ; the chief of all their strength . 37 He brought them forth also with silver & gold : and there was not one feeble person among their tribes . 38 Egypt was glad when they departed : for the fear of them fell upon them . 39 He spread a cloud for a covering : and fire to give light in the night . 40 The people asked , and he brought quails : and satisfied them with the bread of heaven . 41 He opened the rock , and the waters gushed out , they ran in the dry places like a river . 42 For he remembred his holy promise , and Abraham his servant . 43 And he brought forth his people with joy , and his chosen with gladness : 44 And gave them the lands of the heathen : and they inherited the labour of the people : 45 That they might observe his statutes , & keep his laws . Praise ye the Lord. Ev. Pr. PSAL. CVI. A narrative of Gods dealing with the Israelites after their departure out of Egypt till they were possessed of the land of Canaan : Gods goodness to them : their sins against him : his smiting them : their repenting : Gods healing them ; and so by a continual revolution . PRaise ye the Lord , O give thanks unto the Lord , for he is good , for his mercy endureth for ever . 2 Who can utter the mighty acts of the Lord ? who can shew forth all his praise ? 3 Blessed are they that keep judgement : and he that doth righteousness at all times . 4 Remember me , O Lord , with the favour that thou bearest unto thy people : O visit me with thy salvation . 5 That I may see the good of thy chosen , that I may rejoyce in the gladness of thy nation : that I may glory with thine inheritance . 6 We have sinned with our fathers : we have committed iniquity , we have done wickedly . 7 Our fathers understood not thy wonders in Egypt , they remembred not the multitude of thy mercies , but provoked him at the sea , even at the Red sea . 8 Nevertheless , he saved them for his names sake : that he might make his mighty power to be known . 9 He rebuked the Red sea also , and it was dried up : so he led them through the depths as through the wilderness . 10 And he saved them from the hand of him that hated them : and redeemed them from the hand of the enemy . 11 And the waters covered their enemies : there was not one of them left . 12 Then believed they his words , they sang his praise . 13 They soon forgat his works , they waited not for his counsel : 14 But lusted exceedingly in the wilderness , and tempted God in the desart . 15 And hee gave them their request , but sent leanness into their soul. 16 They envied Moses also in the camp , and Aaron the saint of the Lord. 17 The earth opened and swallowed up Dathan , and covered the company of Abiram . 18 And a fire was kindled in their company , the flame burnt up the wicked . 19 They made a calf in Horeb , and worshipped the molten image . 20 Thus they changed their glory into the similitude of an ox that eateth grass . 21 They forgat God their Saviour , which had done great things in Egypt : 22 Wondrous works in the land of Ham , and terrible things by the Red sea . 23 Therefore he said that he would destroy them , had not Moses his chosen stood before him in the breach , to turn away his wrath , lest he should destroy them . 24 Yea , they despised the pleasant land : they believed not his word : 25 But murmured in their tents , and hearkened not unto the voyce of the Lord. 26 Therefore he lifted up his hand against them , to overthrow them in the wilderness : 27 To overthrow their seed also among the nations , and to scatter them in the lands . 28 They joyned themselves also unto Baal-peor , and ate the sacrifices of the dead . 29 Thus they provoked him to anger with their inventions : and the plague brake in upon them . 30 Then stood up Phineas , and executed judgement : and so the plague was stayed . 31 And that was counted unto him for righteousnesse , unto all generations for evermore . 32 They angred him also at the waters of strife , so that it went ill with Moses for their sakes : 33 Because they provoked his spirit , so that he spake unadvisedly with his lips . 34 They did not destroy the nations , concerning whom the Lord commanded them : 35 But were mingled among the heathen , and learned their works . 36 And they served their idols : which were a snare unto them . 37 Yea , they sacrificed their sons and their daughters unto devils . 38 And shed innocent blood , even the blood of their sons and of their daughters , whom they sacrificed unto the idols of Canaan : and the land was polluted with blood . 39 Thus were they defiled with their own works : and went a whoring with their own inventions . 40 Therefore was the wrath of the Lord kindled against his people , insomuch that he abhorred his own inheritance . 41 And he gave them into the hand of the heathen : and they that hated them , ruled over them . 42 Their enemies also oppressed them , and they were brought into subjection under their hand . 43 Many times did he deliver them , but they provoked him with their counsell , and were brought low for their iniquity . 44 Neverthelesse , he regarded their affliction when he heard their cry . 45 And he remembred for them his covenant , and repented according to the multitude of his mercies . 46 He made them also to be pittied of all those that carried them captives . 47 Save us , O Lord our God , and gather us from among the heathen , to give thanks unto thy holy name , and to triumph in thy praise . 48 Blessed be the Lord God of Israel from everlasting to everlasting : and let all the people say , Amen . Praise ye the Lord. Mo. Pr. PSAL. CVII . A declaration of the goodnesse and gentlenesse of God to the afflicted that call upon him : particularly to the banished , to the strangers , to the Captives , to the sick , to Mariners in stormes ; and in his providence in the varieties of the world . O Give thanks unto the Lord , for he is good : for his mercy endureth for ever . 2 Let the redeemed of the Lord say so , whom he hath redeemed from the hand of the enemy : 3 And gathered them out of the lands , from the east and from the west , from the north and from the south . 4 They wandered in the wildernesse in a solitary way , they found no city to dwell in . 5 Hungry and thirsty , their soul fainted in them . 6 Then they cried unto the Lord in their trouble , and he delivered them out of their distresses . 7 And he led them forth by the right way , that they might goe to a city of habitation . 8 Oh that men would praise the Lord for his goodnesse , and for his wonderfull works to the children of men . 9 For he satisfieth the longing soul , and filleth the hungry soul with goodnesse . 10 Such as sit in darknesse and in the shadow of death , being bound in affliction and iron : 11 Because they rebelled against the words of God , and contemned the counsel of the most High ; 12 Therefore he brought down their heart with labour , they fell down and there was none to help . 13 Then they cried unto the Lord in their trouble , and he saved them out of their distresses . 14 He brought them out of darknesse , and the shadow of death , and brake their bands in sunder . 15 Oh that men would praise the Lord for his goodnesse , and for his wonderful works to the children of men . 16 For he hath broken the gates of brasse , and cut the bars of iron in sunder . 17 Fools , because of their transgression , and because of their iniquities , are afflicted . 18 Their soul abhorreth all mannner of meat , and they draw near unto the gates of death . 19 Then they cry unto the Lord in their trouble , he saveth them out of their distresses . 20 He sent his word , and healed them , & delivered them from their destructions . 21 O that men would praise the Lord for his goodness , and for his wonderful works to the children of men . 22 And let them sacrifice their sacrifices of thanksgiving , and declare his works with rejoycing . 23 They that goe down to the sea in ships , that do business in great waters : 24 These see the works of the Lord , and his wonders in the deep 25 For he commandeth , and raiseth the stormy wind , which lifteth up the waves thereof . 26 They mount up to the heaven , they go downe againe to the depths : their soul is melted because of trouble . 27 They reel to and fro , and stagger like a drunken man , and are at their wits end . 28 Then they cry unto the Lord in their trouble , & he bringeth them out of their distresses . 29 He maketh the storm a calm , so that the waves thereof are still . 30 Then are they glad because they be quiet ; so he bringeth them to their desired haven . 31 O that men would praise the Lord for his goodness , and for his wonderful works to the children of men . 32 Let them exalt him also in the congregation of the people , and praise him in the assembly of the elders . 33 He turneth rivers into a wilderness , and the water-springs into dry ground : 34 A fruitfull land into barrenness , for the wickednesse of them that dwell therein . 35 He turneth the wilderness into a standing water , and dry ground into water-springs . 36 And there he maketh the hungry to dwell , that they may prepare a city for habitation : 37 And sow the fields , and plant vineyards , which may yield fruits of increase . 38 He blesseth them also , so that they are multiplied greatly , and suffereth not their cattell to decrease . 39 Again they are minished and brought low through oppression , affliction and sorrow . 40 He poureth contempt upon princes , and causeth them to wander in the wildernesse , where there is no way . 41 Yet setteth he the poor man on high from affliction , and maketh him families like a flock . 42 The righteous shall see it , and rejoyce ; and all iniquity shall stop her mouth . 43 Whoso is wise , and will observe those things , even they shall understand the loving kindness of the Lord. Ev. Pr. PSAL. CVIII . David rej●yces for a late deliverance from his enemies : he recites the promises of God : and intimates a prayer that God would enlarge his kingdom : he directly prayes for help : and puts his trust in God. O God , my heart is fixed , I will sing and give praise , even with my glory . 2 Awake psaltery & harp : I my self will awake early . 3 I will praise thee O Lord , among the people : and I will sing praises unto thee among the nations . 4 For thy mercy is great above the heavens : and thy truth reacheth unto the clouds . 5 Be thou exalted , O God , above the heavens : and thy glory above all the earth ; 6 That thy beloved may be delivered : save with thy right hand and answer me . 7 God hath spoken in his holiness , I will rejoyce , I will divide Shechem , and mete out the valley of Succoth . 8 Gilead is mine , Manasseh is mine , Ephraim also is the strength of mine head , Judah is my law-giver . 9 Moab is my washpot , over Edom will I cast out my shoe : over Philistia will I triumph . 10 Who will bring me into the strong city ? who will lead me into Edom ? 11 Wilt not thou , O God , who hast cast us off ? and wilt not thou , O God , go forth with our hosts ? 12 Give us help from trouble : for vain is the help of man. 13 Through God we shall do valiantly : for he it is that shall tread down our enemies . PSAL. CIX . David being almost oppressed with the calumnies of Do●g , and the injuries from Sauls family , does bitterly curse th●m : he complains to God for protection and deliverance : and puts his trust in him . HOld not thy peace , O God of my praise . 2 For the mouth of the wicked , and the mouth of the deceitfull are opened against me : they have spoken against me with a lying tongue . 3 They compassed me about also with words of hatred : and fought against me without a cause . 4 For my love , they are my adversaries : but I give my self unto prayer . 5 And they have rewarded me evill for good , and hatred for my love . 6 Set thou a wicked man over him : and let Satan stand at his right hand . 7 When he shall be judged , let him be condemned , and let his prayer become sin . 8 Let his dayes be few , and let another take his office . 9 Let his children he fatherlesse , and his wife a widow . 10 Let his children be continually vagabonds , and beg ; let them seek their bread also out of their desolate places . 11 Let the extortioner catch all that he hath : and let the stranger spoil his labour . 12 Let there be none to extend mercy unto him : neither let there be any to favour his fatherlesse children . 13 Let his posterity be cut off , and in the generation following let their name be blotted out . 14 Let the iniquity of his fathers be remēbred with the Lord : & let not the sin of his mother be blotted out . 15 Let them be before the Lord continually , that he may cut off the memory of them from the earth . 16 Because that he remembred not to shew mercy , but persecuted the poor & needy man , that he might even slay the broken in heart . 17 As he loved cursing , so let it come unto him : as he delighted not in blessing , so let it be far from him . 18 As he clothed himself with cursing like as with his garment : so let it come into his bowels like water , and like oyl into his bones . 19 Let it be unto him as the garment which covereth him , and for a girdle wherewith he is girded continually . 20 Let this be the reward of mine adversaries from the Lord , & of them that speak evill against my soul. 21 But do thou for me , O God the Lord , for thy names sake : because thy mercy is good , deliver thou me . 22 For I am poor & needy , and my heart is wounded within me . 23 I am gone like the shadow when it declineth : I am tossed up and down as the locust . 24 My knees are weak through fasting : and my flesh faileth of fatnesse . 25 I became also a reproch unto them : when they looked upon me , they shaked their heads . 26 Help me , O Lord my God : O save me according to thy mercy : 27 That they may know , that this is thy hand : that thou Lord hast done it . 28 Let them curse , but blesse thou : when they arise , let them be ashamed : but let thy servant rejoyce . 29 Let mine adversaries be clothed with shame : and let them cover themselves with their own confusion , as with a mantle . 30 I will greatly praise the Lord with my mouth : yea , I will praise him among the multitude . 31 For he shall stand at the right hand of the poor , to save him from those that condemn his soul. Mo. pr. PSAL. CX . David prophesies of the Kingdome and Priesthood of Christ : of his glorious victories over his enemies ; but of his passion in the way to it . THe Lord said unto my Lord , Sit thou at my right hand , untill I make thine enemies thy footstool . 2 The Lord shall send the rod of thy strength out of Zion : rule thou in the midst of thine enemies . 3 Thy people shall be willing in the day of thy power , in the beauties of holinesse from the womb of the morning : thou hast the dew of thy youth . 4 The Lord hath sworn , and will not repent , Thou art a priest for ever , after the order of Melchisedek . 5 The Lord at thy right hand shall strike through kings in the day of his wrath . 6 He shall judge among the heathen , he shall fill the places with the dead bodies : he shall wound the heads over many countries . 7 He shall drink of the brook in the way : therefore shall he lift up the head . PSAL. CXI . A Paschal hyma reci●ing the great benefits the Church receives by our redemption wrought by Christ. PRaise ye the Lord , I will praise the Lord with my whole heart , in the assembly of the upright , and in the congregation . 2 The works of the Lord are great , sought out of all them that have pleasure therein . 3 His work is honourable and glorious : and his righteousnesse endureth for ever . 4 He hath made his wonderfull works to be remembred : the Lord is gracious and full of compassion . 5 He hath given meat unto them that fear him : he will ever be mindful of his covenant . 6 He hath shewed his people the power of his works , that he may give them the heritage of the heathen . 7 The works of his hands are verity and judgment ; all his commandments are sure . 8 They stand fast for ever and ever , and are done in truth and uprightnesse . 9 He sent redemption unto his people , he hath commanded his covenant for ever : holy and reverend is his name . 10 The fear of the Lord is the beginning of wisdome , a good understanding have all they that do his commandments : his praise endureth for ever . PSAL. CXII . The blessednesse of the just : the stability of the charitable : the envies of the wicked . PRaise ye the Lord. Blessed is the man that feareth the Lord , that delighteth greatly in his commandments . 2 His seed shall be mighty upon earth : the generation of the upright shall be blessed . 3 Wealth and riches shall be in his house : and his righteousnesse endureth for ever . 4 Unto the upright there ariseth light in the darkness : he is gracious , and full of compassion , and righteous . 5 A good man sheweth favour , and lendeth ; he will guide his affairs with discretion . 6 Surely he shall not be moved for ever : the righteous shall be in everlasting remembance 7 He shall not be afraid of evil tidings : his heart is fixed , trusting in the Lord. 8 His heart is established , he shall not be afraid , untill he see his desire upon his enemies . 9 He hath dispersed , he hath given unto the poor ; his righteousness endureth for ever ; his horn shall be exalted with honour . 10 The wicked shall see it , and be grieved ; he shall gnash with his teeth , and melt away : the desire of the wicked shall perish . PSAL. CXIII . A publication of the Divine providence : Gods graciousnesse to the humble and a●●●icted . PRaise ye the Lord , praise , O ye servants of the Lord , praise the name of the Lord. 2 Blessed be the name of the Lord , from this time forth & for evermore . 3 From the rising of the sun unto the going down of the same , the Lords name is to be praised . 4 The Lord is high above all nations , and his glory above the heavens . 5 Who is like unto the Lord our God , who dwelleth on high ? 6 Who humbleth himself to behold the things that are in heaven , and in the earth ? 7 He raiseth up the poor out of the dust , and lifteth the needy out of the dunghil : 8 That he may set him with princes , even with the princes of his people . 9 He maketh the barren woman to keep house ; and to be a joyfull mother of chidren : praise ye the Lord. Ev. Pr. PSAL. CXIV . The miracles which God wrought for Israel in the widerness when they came from Egypt . WHen Israel went out of Egypt , the house of Jacob from a people of strange language : 2 Judah was his sanctuary , and Israel his dominion . 3 The sea saw it , and fled ; Jordan was driven back . 4 The mountains skipped like rams , and the little hills like lambs . 5 What ailed thee , O thou sea , that thou fleddest ? thou Jordan , that thou wast driven back ? 6 Ye mountains , that ye skipped like rams ; and ye little hills , like lambs ? 7 Tremble thou earth at the presence of the Lord : at the presence of the God of Jacob : 8 Which turned the rock into a standing water , the flint into a fountain of waters . PSAL. CXV . A glorification of God for his truth and mercy : the vanity of idols : no trusting in them : all sorts of men are exhorted to praise God , and to hope in him : God blesses us : and we must blesse God. NOt unto us , O Lord , not unto us , but unto thy name give glory , for thy mercy , and for thy truthes sake . 2 Wherefore should the heathen say , Where is now their God ? 3 But our God is in the heavens , he hath done whatsoever he pleased . 4 Their idols are silver and gold , the work of mens hands . 5 They have mouths , but they speak not : eyes they have , but they see not . 6 They have eares , but they hear not : noses have they , but they smell not . 7 They have hands , but they handle not : feet have they , but they walk not ; neither speak they thorough their throat . 8 They that make them are like unto them : so is every one that trusteth in them . 9 O Israel , trust thou in the Lord : he is their help and their shield . 10 O house of Aaron , trust in the Lord : he is their help & their shield 11 Ye that fear the Lord , trust in the Lord : he is their help and their shield . 12 The Lord hath beeen mindfull of us , he will bless us , he will bless the house of Israel , he will bless the house of Aaron . 13 He will bless them that fear the Lord , both small and great . 14 The Lord shall encrease you more and more , you and your children . 15 You are blessed of the Lord , which made heaven and earth . 16 The heaven , even the heavens are the Lords : but the earth hath he given to the children of men . 17 The dead praise not the Lord , neither any that go down into silence . 18 But we will bless the Lord from this time forth & for evermore . Praise ye the Lord. Mo. Pr. PSAL. CXVI . David being delivered from Saul in the wilderness of Maon , sings praises to God in this psalm . I Love the Lord , because he hath heard my voice , and my supplications . 2 Because he hath inclined his eare unto me , therefore will I call upon him as long as I live . 3 The sorrowes of death compassed me ; and the pains of hell gat hold upon me : I found trouble & sorrow 4 Then called I upon the name of the Lord ; O Lord I beseech thee , deliver my soul. 5 Gracious is the Lord , & righteous : yea , our God is mercifull , 6 The Lord preserveth the simple : I was brought low , and he helped me . 7 Return unto thy rest , O my soul , for the Lord hath dealt bountifully with thee . 8 For thou hast delivered my soul from death , mine eyes from tears , and my feet from falling . 9 I will walk before the Lord in the land of the living . 10 I believed , therefore have I spoken : I was greatly afflicted . 11 I said in my haste , All men are liars . 12 What shall I render unto the Lord , for all his benefits towards me ? 13 I will take the cup of salvation , and call upon the name of the Lord. 14 I will pay my vows unto the Lord , now in the presence of all his people . 15 Precious in the sight of the Lord is the death of his saints . 16 Oh Lord , truly I am thy servant , I am thy servant , and the son of thy handmaid : thou hast loosed my bonds . 17 I will offer to thee the sacrifice of thanksgiving , & will call upon the name of the Lord. 18 I will pay my vows unto the Lord , now in the presence of all his people . 19 In the courts of the Lords house , in the midst of thee , O Jerusalem . Praise ye the Lord. PSAL. CXVII . A Doxology to God for his mercy and truth : it is also propheticall of the calling the Gen●iles . O Praise the Lord , all yee nations : praise him all ye people . 2 For his mercifull kindnesse is great towards us : and the truth of the Lord endureth for ever . Praise ye the Lord. PSAL. CXVIII . A thanksgiving and gratulation to God for his being victorious over the Philistims , and his establishment in his kingdome : it figures the Church going to her Temples , giving thanks to God , praying for blessing , and the priests blessing God and th● people , and appointing sacrifices : The coming of the Messias : and the joyes of the world at his coming . O Give thanks unto the Lord , for he is good : because his mercy endureth for ever . 2 Let Israel now say , that his mercy endureth for ever . 3 Let the house of Aaron now say , that his mercy endureth for ever . 4 Let them now that fear the Lord say , that his mercy endureth for ever . 5 I called upon the Lord in distresse : the Lord answered me , and set me in a large place . 6 The Lord is on my side , I wil not fear : what can man do unto me ? 7 The Lord taketh my part with them that help me : therefore shall I see my desire upon them that hate me . 8 It is better to trust in the Lord then to put confidence in man. 9 It is better to trust in the Lord , then to put confidence in princes . 10 All nations compassed me about : but in the name of the Lord I will destroy them . 11 They compassed me about , yea , they compassed me about : but in the name of the Lord I will destroy them . 12 They compassed me about like bees , they are quenched as the fire of thorns : for in the name of the Lord I will destroy them . 13 Thou hast thrust sore at me that I might fall : but the Lord helped me . 14 The Lord is my strength and song : and is become my salvation 15 The voyce of rejoycing and salvation is in the tabernacles of the righteous : the right hand of the Lord doth valiantly . 16 The right hand of the Lord is exalted : the right hand of the Lord doth valiantly . 17 I shall not die but live , and declare the works of the Lord. 18 The Lord hath chastened me sore : but he hath not given me over unto death . 19 Open to me the gates of righteousness : I will go in to them , and I will praise the Lord. 20 This gate of the Lord , into which the righteous shall enter . 21 I will praise thee , for thou hast heard me , and art become my salvation . 22 The stone which the builders refused , is become the head-stone of the corner . 23 This is the Lords doing , it is marvellous in our eyes . 24 This is the day which the Lord hath made , we will rejoyce and be glad in it . 25 Save now , I beseech thee , O Lord : O Lord , I beseech thee , send now prosperity . 26 Blessed be he that cometh in the name of the Lord : we have blessed you out of the house of the Lord. 27 God is the Lord , which hath shewed us light ; bind the sacrifice with cords , even unto the horns of the altar . 28 Thou art my God , and I will praise thee ; thou art my God , I will exalt thee . 29 O give thanks unto the Lord , for he is good : for his mercy endureth for ever . Ev. Pr. PSAL. CXIX . David teaches that all true happiness consists in keeping the commandments : he prayes to God to produce in him a great love of them , and to give him right understanding in them : promises and threatnings are intermingled with great variety of expressions of the same earnest d●sire he had keep to the laws of God. BLessed are the undefiled in the way , who walk in the law of the Lord. 2 Blessed are they that keep his testimonies , and that seek him with the whole heart . 3 They also do no iniquity : they walk in his wayes . 4 Thou hast commanded us to keep thy precepts diligently . 5 O that my wayes were directed to keep thy statutes ! 6 Then shall I not be ashamed , when I have respect unto all thy commandments . 7 I will praise thee with uprightnesse of heart , when I shall have learned thy righteous judgements . 8 I will keep thy statutes : O forsake me not utterly . BETH . 9 VVHerewithall shal a young man cleanse his way ? by taking heed thereto according to thy word . 10 With my whole heart have I sought thee : O let me not wander from thy commandments . 11 Thy word have I hid in mine heart , that I might not sin against thee . 12 Blessed art thou , O Lord : teach me thy statutes . 13 With my lips have I declared all the judgements of thy mouth . 14 I have rejoyced in the way of thy testimonies , as much as in all riches . 15 I will meditate in thy precepts , and have respect unto thy wayes . 16 I will delight my self in thy statutes : I wil not forget thy word . GIMEL . 17 DEal bountifully with thy servant , that I may live and keep thy word . 18 Open thou mine eyes , that I may behold wondrous things out of thy law . 19 I am a stranger in the earth , hide not thy commandments from me . 20 My soul breaketh for the longing that it hath unto thy judgements at all times . 21 Thou hast rebuked the proud that are cursed , which do erre from thy commandments . 22 Remove from me reproch and contempt , for I have kept thy testimonies . 23 Princes also did sit and speak against me : but thy servant did meditate in thy statutes . 24 Thy testimonies also are my delight , and my counsellors . DALETH . 25 MY soul cleaveth unto the dust : quicken thou me according to thy word . 26 I have declared my wayes , and thou heardest me : teach me thy statutes . 27 Make me to understand the way of thy precepts : so shall I talk of thy wondrous works 28 My soul melteth for heaviness : strengthen thou me according to thy word . 29 Remove from me the way of lying : and grant me thy law graciously . 30 I have chosen the way of truth : thy judgements have I laid before me . 31 I have stuck unto thy testimonies : O Lord put me not to shame . 32 I will run the way of thy commandments , when thou shalt inlarge my heart . Mo. Pr. HE. 33 TEach me , O Lord , the way of thy statutes , and I shall keep it unto the end . 34 Give me understanding , & I shall keep thy law : yea I shall observe it with my whole heart . 35 Make me to go in the path of thy commandments , for therein do I delight . 36 Incline my heart unto thy testimonies , & not to covetousness . 37 Turn away mine eyes from beholding vanity : and quicken thou me in thy way . 38 Stablish thy word unto thy servant , who is devoted to thy fear . 39 Turn away my reproch which I fear : for thy judgements are good . 40 Behold , I have longed after thy precepts : quicken me in thy righteousness . VAU . 41 LEt thy mercies come also unto me , O Lord : even thy salvation according to thy word . 42 So shall I have wherewith to answer him that reprocheth me : for I trust in thy word . 43 And take not the word of truth utterly out of my mouth ; for I have hoped in thy judgments . 44 So shall I keep thy law continually , for ever and ever . 45 And I will walk at liberty : for I seek thy precepts . 46 I will speak of thy testimonies also before kings , and will not be ashamed . 47 And I will delight my self in thy commandments which I have loved . 48 My hands also will I lift up unto thy commandments , which I have loved : and I will meditate in thy statutes . ZAIN . 49 REmember the word unto thy servant , upon which thou hast caused to me hope . 50 This is my comfort in my affliction : for thy word hath quickned me . 51 The proud have had me greatly in derision : yet have I not declined from thy law . 52 I remembred thy judgements of old , O Lord : and have comforted my self . 53 Horrour hath taken hold upon me : because of the wicked that forsake thy law . 54 Thy statutes have been my songs in the house of my pilgrimage . 55 I have remembred thy name , O Lord , in the night , and have kept thy law . 56 This I had , because I kept thy precepts . CHETH . 57 THou art my portion , O Lord , I have said , that I would keep thy words . 58 I intreated thy favour with my whole heart : be merciful unto me according to thy word . 59 I thought on my wayes , and turned my feet unto thy testimonies . 60 I made haste , and delayed not to keep thy commandments . 61 The bands of the wicked have robbed me : but I have not forgotten thy law . 62 At midnight I will rise to give thanks unto thee : because of thy righteous judgements . 63 I am a companion of all them that feare thee , and of them that keep thy precepts . 64 The earth , O Lord , is full of thy mercy : teach me thy statutes . TETH . 65 THou hast dealt well with thy servant , O Lord , according to thy word . 66 Teach me good judgment , & knowledg : for I have believed thy commandments . 67 Before I was afflicted , I went astray : but now have I kept thy word . 68 Thou art good , and doest good ; teach me thy statutes . 69 The proud have forged a lie against me : but I will keep thy precepts with my whole heart . 70 Their heart is as fat as grease , but I delight in thy law . 71 It is good for me that I have been afflicted : that I might learn thy statutes . 72 The law of thy mouth is better unto me , then thousands of gold and silver . Ev. Pr. JOD . 73 THY hands have made me and fashioned me : give me understanding , that I may learn thy commandments . 74 They that feare thee , will be glad when they see me : because I have hoped in thy word . 75 I know , O Lord , that thy judgements are right ; and that thou in faithfulness hast afflicted me . 76 Let , I pray thee , thy mercifull kindness be for my comfort , according to thy word unto thy servant . 77 Let thy tender mercies come unto me , that I may live : for thy law is my delight . 78 Let the proud be ashamed , for they dealt perversely with me without a cause ; but I will meditate in thy precepts . 79 Let those that fear thee , turn unto me , and those that have known thy testimonies . 80 Let my heart be sound in thy statutes ; that I be not ashamed . CAPH . 81 MY soul fainteth for thy salvation : but I hope in thy word . 82 Mine eyes fail for thy word , saying , When wilt thou comfort me ? 83 For I am become like a bottle in the smoke : yet doe I not forget thy statutes . 84 How many are the dayes of thy servant ? when wilt thou execute judgement on them that persecute me ? 85 The proud have digged pits for me , which are not after thy law . 86 All thy commandments are faithfull : they persecute me wrongfully : help thou me . 87 They had almost consumed me upon earth : but I forsook not thy precepts . 88 Quicken me after thy loving kindness ; so shall I keep the testimony of thy mouth . LAMED . 89 FOr ever , O Lord , thy word is setled in heaven . 90 Thy faithfulnesse is unto all generations : thou hast established the earth , and it abideth . 91 They continue this day according to thine ordinances : for all are thy servants . 92 Unlesse thy law had been my delights , I should then have perished in mine affliction . 93 I will never forget thy precepts : for with them thou hast quickned me . 94 I am thine , save me : for I have sought thy precepts . 95 The wicked have waited for me to destroy me : but I will consider thy testimonies . 96 I have seen an end of all perfection ; but thy commandment is exceeding broad . MEM. 97 O How love I thy law ! it is my meditation all the day . 98 Thou through thy commandments hast made me wiser then mine enemies : for they are ever with me . 99 I have more understanding then all my teachers : for thy testimonies are my meditation . 100 I understand more then the ancients : because I keep thy precepts . 101 I have refrained my feet from every evill way : that I may keep thy word . 102 I have not departed from thy judgments : for thou hast taught me . 103 How sweet are thy words unto my taste ! yea , sweeter then honey to my mouth . 104 Through thy precepts I get understanding : therefore I hate every false way . Mo. Pr. NUN . 105 THy word is a lamp unto my feet , & a light unto my path . 106 I have sworn , and I will perform it , that I will keep thy righteous judgments . 107 I am afflicted very much : quicken me , O Lord , according unto thy word . 108 Accept , I beseech thee , the free-will-offerings of my mouth , O Lord , & teach me thy judgments . 109 My soul is continually in my hand : yet doe I not forget thy law . 110 The wicked have laid a snare for me : yet I erred not from thy precepts . 111 Thy testimonies have I taken as an heritage for ever : for they are the rejoycing of my heart . 112 I have inclined mine heart to perform thy statutes alway , even unto the end . SAMECH . 113 I Hate vaine thoughts : but thy law do I love . 114 Thou art my hiding-place , and my shield : I hope in thy word . 115 Depart from me , ye evil doers ; for I will keep the commandments of my God 116 Uphold me according unto thy word , that I may live : and let me not be ashamed of my hope . 117 Hold thou me up , and I shall be safe : and I will have respect unto thy statutes continually . 118 Thou hast trodden down all them that erre from thy statutes , for their deceit is falsehood . 119 Thou puttest away all the wicked of the earth like drosse : therefore I love thy testimonies . 120 My flesh trembleth for fear of thee , and I am afraid of thy judgements . AIN . 121 I Have done judgement and justice : leave me not to mine oppressours . 122 Be surety for thy servant for good : let not the proud oppress me . 123 Mine eyes fail for thy salvation , and for the word of thy righteousness . 124 Deal with thy servant according unto thy mercy , and teach me thy statutes . 125 I am thy servant , give me understanding , that I may know thy testimonies . 126 It is time for thee , Lord , to work : for they have made void thy law . 127 Therefore I love thy commandments above gold , yea , above fine gold . 128 Therefore I esteem all thy precepts concerning all things to be right ; and I hate every false way . PE. 129 THy testimonies are wonderful : therefore doth my soul keep them . 130 The entrance of thy words giveth light : it giveth understanding unto the simple . 131 I opened my mouth , and panted : for I longed for thy commandments . 132 Look thou upon me , and be mercifull unto me , as thou usest to do unto those that love thy name . 133 Order my steps in thy word : and let not any iniquity have dominion over me . 134 Deliver me from the oppression of man : so will I keep thy precepts . 135 Make thy face to shine upon thy servant : and teach me thy statutes . 136 Rivers of waters run down mine eyes : because they keep not thy law . TSADDI . 137 RIghteous art thou , O Lord , and upright are thy judgements . 138 Thy testimonies that thou hast commanded , are righteous , and very faithfull . 139 My zeal hath consumed me : because mine enemies have forgotten thy words . 140 Thy word is very pure : therefore thy servant loveth it . 141 I am small and despised : yet do not I forget thy precepts . 142 Thy righteousness is an everlasting righteousness , and thy law is the truth . 143 Trouble and anguish have taken hold on me : yet thy commandments are my delights . 144 The righteousness of thy testimonies is everlasting : give me understanding , and I shall live . Ev. Pr. KOPH . 145 I Cryed with my whole heart , heare me , O Lord : I will keep thy statutes . 146 I cryed unto thee , save me & I shall keep thy testimonies . 147 I prevented the dawning of the morning , and cryed : I hoped in thy word . 148 Mine eyes prevent the night-watches , that I might meditate in thy word . 149 Hear my voyce according unto thy loving kindness : O Lord quicken me according to thy judgement . 150 They draw nigh that follow after mischief : they are far from thy law . 151 Thou art near , O Lord : and all thy commandments are truth . 152 Concerning thy testimonies , I have known of old , that thou hast founded them for ever . RESH . 153 COnsider mine affliction , and deliver me : for I doe dot forget thy law . 154 Plead my cause , and deliver me : quicken me according to thy word . 155 Salvation is far from the wicked : for they seek not thy statutes . 156 Great are thy tender mercies , O Lord , quicken me according to thy judgements . 157 Many are my persecutors , and mine enemies : yet do I not decline from thy testimonies . 158 I beheld the transgressours , and was grieved : because they kept not thy word . 159 Consider how I love thy precepts : quicken me , O Lord , according to thy loving kindness . 160 Thy word is true from the beginning : and every one of thy righteous judgements endureth for ever . SCHIN . 161 PRinces have persecuted me without a cause : but my heart standeth in aw of thy word . 162 I rejoyce at thy word , as one that findeth great spoil . 163 I hate and abhor lying : but thy law do I love . 164 Seven times a day do I praise thee : because of thy righteous judgements . 165 Great peace have they which love thy law : and nothing shall offend them . 166 Lord , I have hoped for thy salvation , and done thy commandements . 167 My soul hath kept thy testimonies : and I love them exceedingly . 168 I have kept thy precepts and thy testimonies : for all my waies are before thee . TAU . 169 LEt my crye come near before thee , O Lord : give me understanding according to thy word . 170 Let my supplication come before thee : deliver me according to thy word . 171 My lips shall utter praise , when thou hast taught me thy statutes . 172 My tongue shall speak of thy word : for all thy commandments are righteousness . 173 Let thine hand help me : for I have chosen thy precepts . 174 I have longed for thy salvation , O Lord : and thy law is my delight . 175 Let my soul live , and it shall praise thee : and let thy judgements help me . 176 I have gone astray like a lost sheep , seek thy servant : for I do not forget thy commandments . Mo. Pr. PSAL. CXX . The Psalmist being compelled to live amongst ungodly and factious people , complains to God , and craves help and remedy . IN my distress I cryed unto the Lord , and he heard me . 2 Deliver my soul , O Lord , from lying lips , and from a deceitfull tongue . 3 What shall be given unto thee ? or what shall be done unto thee , thou false tongue ? 4 Sharp arrows of the mighty , with coals of Juniper . 5 Wo is me that I sojourn in Mesech , that I dwell in the tents of Kedar . 6 My soul hath long dwelt with him that hateth peace . 7 I am for peace : but when I speak , they are for war. PSAL. CXXI . This Psalm is an act of trust in God , our great preserver by day and night , at home and abroad . I Will lift up mine eyes unto the hills from whence cometh my help . 2 My help cometh from the Lord , which made heaven and earth . 3 He will not suffer thy foot to be moved : he that keepeth thee will not slumber . 4 Behold , he that keepeth Israel shall neither slumber nor sleep . 5 The Lord is thy keeper : the Lord is thy shade upon thy right hand . 6 The sun shall not smite thee by day , nor the moon by night . 7 The Lord shall preserve thee from all evil : he shall preserve thy soul. 8 The Lord shall preserve thy going out , and thy coming in , from this time forth and even for evermore . PSAL. CXXII . A preparatory hymn for the people of God in their ascent to the places and solemnities of religion : he prayes for the prosperity of the Church . I Was glad when they said unto me , Let us goe into the house of the Lord. 2 Our feet shall stand within thy gates , O Jerusalem . 3 Jerusalem is builded as a city , that is compact together : 4 Whither the tribes go up , the tribes of the Lord , unto the testimony of Israel , to give thanks unto the name of the Lord. 5 For there are set thrones of judgement : the thrones of the house of David . 6 Pray for the peace of Jerusalem : they shall prosper that love thee . 7 Peace be within thy walls , and prosperity within thy palaces . 8 For my brethren and companions sakes , I will now say , Peace be within thee . 9 Because of the house of the Lord our God , I will seek thy good . PSAL. CXXIII . The people under the tyranny of Antiochus complain to God of their sad condition ; and humbly wait on God. UNto thee lift I up mine eyes , O thou that dwellest in the heavens . 2 Behold , as the eyes of servants look unto the hand of their masters , and as the eyes of a maiden unto the hand of her mistress ; so our eyes wait upon the Lord our God , untill that he have mercy upon us . 3 Have mercy upon us , O Lord , have mercy upon us : for we are exceedingly filled with contempt . 4 Our soul is exceedingly filled with the scorning of those that are at ease , and with the contempt of the proud . PSAL. CXXIV . The people newly escaped from their enemies acknowledge their great danger , and God onely to be the author of their safety and their victory . IF it had not been the Lord who was on our side , now may Israel say : 2 If it had not been the Lord who was on our side , when men rose up against us : 3 Then they had swallowed us up quick , when their wrath was kindled against us : 4 Then the waters had overwhelmed us , the stream had gone over our soul : 5 Then the proud waters had gone over our soul. 6 Blessed be the Lord , who hath not given us as a prey to their teeth . 7 Our soul is escaped as a bird out of the snare of the fowlers ; the snare is broken and we are escaped . 8 Our help is in the name of the Lord , who made heaven and earth . PSAL. CXXV . The perpetuity of the Church : Gods continuall presence with her : the lot of the wicked differs from the portion of Gods people . THey that trust in the Lord shal be as mount Zion , which cannot be removed , but abideth for ever . 2 As the mountains are round about Jerusalem , so the Lord is round about his people , from henceforth even for ever . 3 For the rod of the wicked shall not rest upon the lot of the righteous : lest the righteous put forth their hands unto iniquity . 4 Do good , O Lord , unto those that be good , and to them that are upright in their hearts . 5 As for such as turn aside unto their crooked wayes , the Lord shall lead them forth with the workers of iniquity : but peace shall be upon Israel . Ev. Pr. PSAL. CXXVI . Thy joy of the Jewes at their retu●n from Babylon : they pray for the remaining part : the future joy of them that presently mourn . WHen the Lord turned again the captivity of Zion , we were like them that dream . 2 Then was our mouth filled with laughter , and our tongue with singing : Then said they among the heathen , The Lord hath done great things for them . 3 The Lord hath done great things for us : whereof we are glad . 4 Turne again our captivity , O Lord , as the streames in the south . 5 They that sow in tears , shall reap in joy . 6 He that goeth forth and weepeth , bearing precious seed , shall doubtlesse come again with rejoycing , bringing his sheaves with him . PSAL. CXXVII . Without God we must und●rtake nothing : children are a blessing to the righteous . EXcept the Lord build the house , they labour in vain that build it : except the Lord keep the city , the watchman waketh but in vain . 2 It is vain for you to rise up early , to sit up late , to eat the bread of sorrows : for so he giveth his beloved sleep . 3 Lo , children are an heritage of the Lord : & the fruit of the womb is his reward . 4 As arrows are in the hand of a mighty man : so are children of the youth . 5 Happy is the man that hath his quiver full of them : they shall not be ashamed , but they shall speak with the enemies in the gate . PSAL. CXXVIII . The blessi●gs of them that fear God ; in their wives and children , and the peace of the Church . BLessed is every one that feareth the Lord : that walketh in his wayes . 2 For thou shalt eat the labour of thine hands : happy shalt thou be , and it shall be well with thee . 3 Thy wife shall be as a fruitfull vine by the sides of thine house : thy children like olive plants , round about thy table . 4 Behold , that thus shall the man be blessed , that feareth the Lord. 5 The Lord shall blesse thee out of Zion : and thou shalt see the good of Jerusalem , all the dayes of thy life . 6 Yea , thou shalt see thy childrens children , and peace upon Israel . PSAL. CXXIX . The indefatigable malice of the enemies of the Church : they prevail not : but are at last accursed and cut off . MAny a time have they afflicted me from my youth , may Israel now say : 2 Many a time have they afflicted me from my youth : yet they have not prevailed against me . 3 The plowers plowed upon my back : they made long their furrows . 4 The Lord is righteous : he hath cut asunder the cords of the wicked . 5 Let them all be confounded and turned back that hate Zion . 6 Let them be as the grasse upon the house tops , which withereth afore it groweth up : 7 Wherewith the mower filleth not his hand : nor he that bindeth sheaves , his bosome . 8 Neither doe they which goe by , say , The blessing of the Lord be upon you : we blesse you in the name of the Lord. PSAL. CXXX . A prayer for pardon of sins : an act of hope in God : and a celebration of his mercy . The Psalm is paenitential . OUt of the depths have I cryed unto thee , O Lord. 2 Lord hear my voice : let thine ears be attentive to the voice of my supplications . 3 If thou , Lord , shouldest mark iniquities ; O Lord , who shall stand ? 4 But there is forgiveness with thee , that thou mayst be feared . 5 I wait for the Lord , my soul doth wait , and in his word do I hope . 6 My soul waiteth for the Lord , more then they that watch for the morning : I say , more then they that watch for the morning . 7 Let Israel hope in the Lord , for with the Lord there is mercy , and with him is plenteous redemption . 8 And he shall redeem Israel from all his iniquities . PSAL. CXXXI . David being accused by Sauls servants that be aspir'd to the Kingdom , protests his innocence , his humble thoughts , and meek deportment : he calls on all to trust in God. LOrd , my heart is not haughty , nor mine eyes lofty : neither do I exercise my self in great matters , or in things too high for me . 2 Surely I have behaved and quieted my self as a child that is weaned of his mother : my soul is even as a weaned child . 3 Let Israel hope in the Lord , from henceforth and for ever . Mo. Pr. PSAL. CXXXII . David h●ving vowed to build a Temple to God was not permitted ; but the place was shewn to him where his son should build it : he prepares this psalm for the dedication of it : prophecies of the stability of Christs Church , and the blessings of his Ministers and people . LOrd , remember David , and all his afflictions . 2 How he sware unto the Lord , and vowed unto the mighty God of Jacob. 3 Surely I will not come into the tabernacle of my house , nor go up into my bed : 4 I will not give sleep to mine eyes , or slumber to mine eye-lids , 5 Untill I find out a place for the Lord : an habitation for the mighty God of Jacob . 6 Lo , we heard of it at Ephratah : we found it in the fields of the wood . 7 We will go into his tabernacles : we will worship at his footstool . 8 Arise , O Lord , into thy rest : thou , & the ark of thy strength . 9 Let thy priests be clothed with righteousnesse : and let thy saints shout for joy . 10 For thy servant Davids sake , turn not away the face of thine anointed . 11 The Lord hath sworn in truth unto David , he will not turn from it , Of the fruit of thy body will I set upon thy throne . 12 If thy children will keep my covenant and my testimony , that I shall teach them ; their children also shall sit upon thy throne for evermore . 13 For the Lord hath chosen Zion : he hath desired it for his habitation . 14 This is my rest for ever : here will I dwell , for I have desired it . 15 I will abundantly blesse her provision : I will satisfie her poor with bread . 16 I will also clothe her priests with salvation : and her saints shall shout aloud for joy . 17 There will I make the horn of David to bud : I have ordained a lamp for mine anointed . 18 His enemies will I clothe with shame : but upon himself shall his crown flourish . PSAL. CXXXIII . The amability of peace , and the blessings of Christian unity are describ'd . BEhold , how good and how pleasant it is , for brethren to dwell together in unity . 2 It is like the precious oyntment upon the head , that ran down upon the beard , even Aarons beard , that went down to the skirts of his garment . 3 As the dew of Hermon , and as the dew that descended upon the mountains of Zion ; for there the Lord commanded the blessing , even life for evermore . PSAL. CXXXIV . An exhortation to the Ministers of Religion to attend to their appointed houres of prayer . BEhold , blesse ye the Lord , all ye servants of the Lord , which by night stand in the house of the Lord. 2 Lift up your hands in the sanctuary : and blesse the Lord. 3 The Lord that made heaven & earth , blesse thee out of Zion . PSAL. CXXXV . The Ministers of Religion are further called upon to attend to the recitation of the Divine praises , by arguments drawn from consideration of the works of God , from the greatnesse of his name , from his justice to all , and his loving kindnesse to his servants : the vanity of Idols , and their worshippers . PRaise ye the Lord , praise ye the name of the Lord , praise him , O ye servants of the Lord. 2 Ye that stand in the house of the Lord , in the courts of the house of our God. 3 Praise ye the Lord , for the Lord is good : sing praises unto his name , for it is pleasant . 4 For the Lord hath chosen Jacob unto himself , and Israel for his peculiar treasure . 5 For I know that the Lord is great , and that our Lord is above all gods . 6 Whatsoever the Lord pleased , that did he in heaven and in earth , in the seas , and all deep places . 7 He causeth the vapours to ascend from the ends of the earth , he maketh lightnings for the rain : he bringeth the wind out of his treasuries . 8 Who smote the first-born of Egypt , both of man and beast . 9 Who sent tokens and wonders into the midst of thee , O Egypt , upon Pharaoh , and upon all his servants . 10 Who smote great nations , and slew mighty kings : 11 Sihon king of the Amorites , and Og king of Bashan , and all the kingdoms of Canaan : 12 And gave their land for an heritage , an heritage unto Israel his people . 13 Thy name , O Lord , endureth for ever , and thy memoriall , O Lord , throughout all generations . 14 For the Lord will judge his people , and he will repent himself concerning his servants . 15 The idols of the heathen are silver and gold , the work of mens hands . 16 They have mouths , but they speak not ; eyes have they , but they see not . 17 They have eares , but they hear not , neither is there any breath in their mouthes . 18 They that make them are like unto them : so is every one that trusteth in them . 19 Blesse the Lord , O house of Israel : blesse the Lord , O house of Aaron . 20 Blesse the Lord , O house of Levi ; ye that fear the Lord , blesse the Lord. 21 Blessed be the Lord out of Zion , which dwelleth at Jerusalem . Praise ye the Lord. Ev. Pr. PSAL. CXXXVI . The people of God are called upon to confesse the greatnesse and goodnesse , the providence and mercy of the Lord : by arguments taken from the works of God to the children of Israel and to all the world : all Gods works are in mercy : This mercy is Eternall . O Give thanks unto the Lord , for he is good : for his mercy endureth for ever . 2 O give thanks unto the God of gods : for his mercy endureth for ever . 3 O give thanks to the Lord of lords : for his mercy endureth for ever . 4 To him who alone doth great wonders : for his mercy endureth for ever . 5 To him that by wisdom made the heavens : for his mercy endureth for ever . 6 To him that stretched out the earth above the waters : for his mercy endureth for ever . 7 To him that made great lights : for his mercy endureth for ever . 8 The sun to rule by day : for his mercy endureth for ever . 9 The moon and stars to rule by night : for his mercy endureth for ever . 10 To him that smote Egypt in their first-born : for his mercy endureth for ever . 11 And brought out Israel from among them : for his mercy endureth for ever . 12 With a strong hand , and with a stretched out arm : for his mercy endureth for ever . 13 To him which divided the Red sea into parts : for his mercy endureth for ever . 14 And made Israel to passe through the midst of it : for his mercy endureth for ever . 15 But overthrew Pharaoh and his host in the Red sea : for his mercy endureth for ever . 16 To him which led his people through the wildernesse : for his mercy endureth for ever . 17 To him which smote great kings : for his mercy endureth for ever . 18 And slew famous kings : for his mercy endureth for ever . 19 Sihon king of the Amorites : for his mercy endureth for ever . 20 And Og the king of Bashan : for his mercy endureth for ever . 21 And gave their land for an heritage : for his mercy endureth for ever . 22 Even an heritage unto Israel his servant : for his mercy endureth for ever . 23 Who remembred us in our low estate : for his mercy endureth for ever . 24 And hath redeemed us from our enemies : for his mercy endureth for ever . 25 Who giveth food to all flesh : for his mercy endureth for ever . 26 O give thanks unto the God of heaven : for his mercy endureth for ever . PSAL. CXXXVII . The Jewes being in the Babylonish Captivity deplore their sad condition : they remember the pleasures of Jerusalem and the religion of the Temple ; they long to be there : and pray for the Divine Judgments to descend upon their persecutors . BY the rivers of Babylon , there we sat down , yea we wept , when we remembred Zion . 2 We hanged our harps upon the willows , in the midst thereof . 3 For there they that carryed us away captive , required of us a song ; and they that wasted us , required of us mirth , saying , Sing us one of the songs of Zion . 4 How shall we sing the Lords song in a strange land ? 5 If I forget thee , O Jerusalem , let my right hand forget her cunning . 6 If I doe not remember thee , let my tongue cleave to the roof of my mouth ; if I prefer not Jerusalem above my chief joy . 7 Remember , O Lord , the children of Edom , in the day of Jerusalem ; who said , Rase it , rase it , even to the foundation thereof . 8 O daughter of Babylon , who art to be destroyed : happy shall he be that rewardeth thee , as thou hast served us . 9 Happy shall he be that taketh and dasheth thy little ones against the stones . PSAL. CXXXVIII . David being freed from the persecution of Saul , and invested in the Kingdome , promises to celebrate the Divine praises before all the Kings of the earth : whom he exhorts to doe the same : he puts his trust in God for the future : he prayes to have these mercies continued and enlarged . I Will praise thee with my whole heart , before the gods will I sing praise unto thee . 2 I will worship towards thy holy temple , and praise thy name , for thy loving kindnesse , and for thy truth : for thou hast magnified thy word above all thy name . 3 In the day when I cryed , thou answeredst me : and strengthenedst me with strength in my soul. 4 All the kings of the earth shall praise thee , O Lord , when they hear the words of thy mouth . 5 Yea , they shall sing in the waies of the Lord : for great is the glory of the Lord. 6 Though the Lord be high , yet hath he respect unto the lowly : but the proud he knoweth afar off . 7 Though I walk in the mids of trouble , thou wilt revive me ; thou shalt stretch forth thine hand against the wrath of mine enemies , and thy right hand shall save me . 8 The Lord will perfect that which concerneth me : thy mercy , O Lord , endureth for ever : forsake not the works of thine own hands . Mo. Pr. PSAL. CXXXIX . The Divine Omniscience , and Omnipresence largely described : the thoughts of God are unsearchable : the wicked are cursed : the Psalmist prayes to be defended from them : he hates their waies : and prayes to be conducted in the waies of God. O Lord , thou hast searched me , & known me . 2 Thou knowest my down-sitting , and mine up-rising , thou understandest my thought afar off . 3 Thou compassest my path , and my lying down , and art acquainted with all my waies . 4 For there is not a word in my tongue , but lo , O Lord , thou knowest it altogether . 3 Thou hast beset me behind and before , and laid thine hand upon me . 6 Such knowledge is too wonderfull for me ; it is high , I cannot attain unto it . 7 Whither shall I goe from thy spirit ? or whither shall I flee from thy presence ? 8 If I ascend up into heaven , thou art there : if I make my bed in hell , behold , thou art there . 9 If I take the wings of the morning , & dwell in the uttermost parts of the sea : 10 Even there shall thy hand lead me , and thy right hand shall hold me . 11 If I say , Surely the darknesse shall cover me : even the night shall be light about me . 12 Yea , the darknesse hideth not from thee , but the night shineth as the day : the darknesse and the light are both alike to thee . 13 For thou hast possessed my reins : thou hast covered me in my mothers womb . 14 I will praise thee , for I am fearfully and wonderfully made ; marvellous are thy works , and that my soul knoweth right well . 15 My substance was not hid from thee , when I was made in secret : and curiously wrought in the lowest parts of the earth . 16 Thine eyes did see my substance yet being unperfect , and in thy book all my members were written , which in continuance were fashioned , when as yet there was none of them . 17 How precious also are thy thoughts unto me , O God ? how great is the summe of them ? 18 If I should count them , they are mo in number then the sand : when I wake , I am still with thee . 19 Surely thou wilt slay the wicked , O God : depart from me therefore ye bloody men . 20 For they speak against thee wickedly , and thine enemies take thy name in vain . 21 Do not I hate them , O Lord , that hate thee ? and am not I grieved with those that rise up against thee ? 22 I hate them with perfect hatred : I count them mine enemies . 23 Search me , O God , and know my heart : try me , and know my thoughts . 24 And see if there be any wicked way in me , and lead me in the way everlasting . PSAL. CXL . David being persecuted by Do●g and the men of Ziph prayes to God for his safety and defence from their evil tongues : he prayes against his Enemies : he trusts in God that he shall be safe ; and that his Enemies shall be destroyed . DEliver me , O Lord , from the evil man : preserve me from the violent man. 2 Which imagine mischiefs in their heart ; continually are they gathered together for warre . 3 They have sharpened their tongues like a serpent ; adders poyson is under their lips . Selah . 4 Keep me , O Lord , from the hands of the wicked , preserve me frm the violent man , who have purposed to overthrow my goings . 5 The proud have hid a snare for me , and cords , they have spread a net by the way-side : they have set gins for me . Selah . 6 I said unto the Lord , Thou art my God : hear the voice of my supplications , O Lord. 7 O God the Lord , the strength of my salvation ; thou hast covered my head in the day of battell . 8 Grant not , O Lord , the desires of the wicked , further not his wicked device , lest they exalt themselves . Selah . 9 As for the head of those that compasse me about , let the mischief of their own lips cover them . 10 Let burning coals fall upon them , let them be cast into the fire ; into deep pits , that they rise not up again . 11 Let not an evil speaker be established in the earth : evil shall hunt the violent man to overthrow him . 12 I know that the Lord will maintain the cause of the afflicted , and the right of the poor . 13 Surely the righteous shall give thanks unto thy name , the upright shall dwell in thy presence . PSAL. CXLI . David being in his flight and trouble prayes that God would so , compose his mind , and restraine his tongue that through anger or impatience he may not offend : and that he may have no part or society with the wicked : he prayes to be defended from their snares , and that they may perish with their own arts . LOrd , I cry unto thee , make haste unto me , give ear unto my voice , when I cry unto thee . 2 Let my prayer be set forth before thee as incense , and the lifting up of my hands , as the evening sacrifice . 3 Set a watch ( O Lord ) before my mouth , keep the door of my lips . 4 Incline not my heart to any evil thing , to practise wicked works with men that work iniquity : and let me not eat of their dainties . 5 Let the righteous smite me , it shall be a kindnesse ; and let him reprove me , it shall be an excellent oyl , which shal not break my head : for yet my prayer also shall be in their calamities . 6 When their judges are overthrown in stony places , they shall hear my words , for they are sweet . 7 Our bones are scattered at the graves mouth , as when one cutteth and cleaveth wood upon the earth . 8 But mine eyes are unto thee , O God the Lord : in thee is my trust , leave not my soul destitute . 9 Keep me from the snare which they have laid for me , and the gins of the workers of iniquity . 10 Let the wicked fall into their own nets , whilest that I withall escape . Ev. Pr. PSAL. CXLII . David being imprison'd in a cave , and besieged by Saul , prayes to God to be delivered out of his present danger : he intends this delivery to be in order to the glorification of God. I Cryed unto the Lord with my voice : with my voice unto the Lord did I make my supplication . 2 I poured out my complaint before him : I shewed before him my trouble . 3 When my spirit was overwhelmed within me , then thou knewest my path : in the way wherein I walked , have they privily laid a snare for me . 4 I looked on my right hand , and beheld , but there was no man that would know me : refuge failed me : no man cared for my soul. 5 I cried unto thee , O Lord , I said , Thou art my refuge , and my portion in the land of the living . 6 Attend unto my cry , for I am brought very low ; deliver me from my persecutours : for they are stronger then I. 7 Bring my soul out of prison , that I may praise thy name : the righteous shall compass me about : for thou shalt deale bountifully with me . PSAL. CXLIII . David being persecuted by Absaloms party implores Gods ayde : confesses his unworthinesse and sinne : describes his sad state of affairs : he com●orts himself with the memory of Gods greatworks : he prayes for defence against his enemies , and deliverance from them : and to be conducted by the good spirit of God : and that his Enemies may be cut off . The psalme is paenitential . HEar my prayer , O Lord , give ear to my supplications : in thy faithfulness answer me , and in thy righteousnesse . 2 And enter not into judgment with thy servant : for in thy sight shall no man living be justified . 3 For the enemy hath persecuted my soul , he hath smitten my life down to the ground : he hath made me to dwell in darknesse , as those that have been long dead . 4 Therefore is my spirit overwhelmed within me : my heart within me is desolate . 5 I remember the dayes of old , I meditate on all thy works : I muse on the work of thy hands . 9 I stretch forth my hands unto thee : my soul thirsteth after thee , as a thirsty land . Selah . 7 Hear me speedily , O Lord , my spirit faileth : hide not thy face from me , lest I be like unto them that goe down into the pit . 8 Cause me to hear thy loving kindnesse in the morning , for in thee doe I trust : cause me to know the way wherein I should walk , for I lift up my soul unto thee . 9 Deliver me , O Lord , from mine enemies : I flee unto thee to hide me . 10 Teach me to do thy will , for thou art my God : thy spirit is good , lead me into the land of uprightnesse . 11 Quicken me , O Lord , for thy names sake : for thy righteousnesse sake bring my soul out of trouble . 12 And of thy mercy cut off mine enemies , and destroy all them that afflict my soul : for I am thy servant . Mo. Pr. PSAL. CXLIV . David praises God for helping him in battels against the Philistims : and giving him an intire possession of his kingdome : he admires Gods goodnesse to man , and the condescensions of his providence : he prayes for defence against the preparations of other Enemies against him : and for prosperity to his people , and plenty in the field and in the stall : the blessednesse of the servants of God. Blessed be the Lord my strength , which teacheth my hands to war , and my fingers to fight . 2 My goodnesse and my fortresse , my high tower and my deliverer , my shield , and he in whom I trust : who subdueth my people under me . 3 Lord , what is man , that thou takest knowledge of him ? or the son of man , that thou makest account of him ? 4 Man is like to vanity : his dayes are as a shadow that passeth away . 5 Bow thy heavens , O Lord , and come down : touch the mountains , and they shall smoke . 6 Cast forth lightning , and scatter them : shoot out thine arrows , and destroy them . 7 Send thine hand from above , rid me , and deliver me out of great waters : from the hand of strange children , 8 Whose mouth speaketh vanity ; and their right hand is a right hand of falshood . 9 I will sing a new song unto thee , O God : upon a psaltery , and an instrument of ten strings will I sing praises unto thee . 10 It is he that giveth salvation unto kings : who delivereth David his servant from the hurtfull sword . 11 Rid me and deliver me from the hand of strange children ; whose mouth speaketh vanity , and their right hand is a right hand of falshood . 12 That our sons may be as plants grown up in their youth ; that our daughters may be as corner-stones , polished after the similitude of a palace : 13 That our garners may be full , affording all manner of store : that our sheep may bring forth thousands , and ten thousands in our streets : 14 That our oxen may be strong to labour ; that there be no breaking in , nor going out ; that there be no complaining in our streets , 15 Happy is that people , that is in such a case : yea , happy is that people , whose God is the Lord. PSAL. CXLV . This Psalm is part of the Allelujah : it is wholly a celebration of the Divine praises , from the greatnesse of God , his infinite power , his immense Majesty , his goodnesse , his clemency , his justice , his providence and bounty , and his readinesse to hear the prayers of them that fear him . I Will extoll thee , my God , O King , and I will blesse thy name for ever and ever . 2 Every day will I blesse thee , and I will praise thy name for ever and ever . 3 Great is the Lord , and greatly to be praised , and his greatnesse is unsearchable . 4 One generation shall praise thy works to another , and shall declare thy mighty acts . 5 I will speak of the glorious honour of thy majesty , and of thy wondrous works . 6 And men shall speak of the might of thy terrible acts ; and I will declare thy greatnesse . 7 They shall abundantly utter the memory of thy great goodnesse , and shall sing of thy righteousnesse . 8 The Lord is gracious , and full of compassion ; slow to anger , and of great mercy . 9 The Lord is good to all : and his tender mercies are over all his works . 10 All thy works shal praise thee , O Lord , and thy saints shal blesse thee . 11 They shall speak of the glory of thy kingdome and talk of thy power . 12 To make known to the sons of men , his mighty acts , and the glorious majesty of his kingdome . 13 Thy kingdome is an everlasting kingdome , and thy dominion endureth throughout all generations . 14 The Lord upholdeth all that fall : and raiseth up all those that be bowed down . 15 The eyes of all wait upon thee , & thou givest them their meat in due season . 16 Thou openest thine hand , and satisfiest the desire of every living thing . 17 The Lord is righteous in all his wayes , and holy in all his works . 18 The Lord is nigh unto all them that call upon him , to all that call upon him in truth . 19 He will fulfill the desire of them that fear him : he also will hear their cry , and will save them . 20 The Lord preserveth all them that love him : but all the wicked will he destroy . 21 My mouth shall speak the praise of the Lord : and let all flesh blesse his holy name for ever and ever . PSAL. CXLVI . An exhortation to praise God : in him alone we are to trust : he is the Creator of all : his truth is eternall : he is just , bountifull , and gracious , and King for ever . PRaise ye the Lord : praise the Lord , O my soul. 2 While I live , will I praise the Lord : I will sing praises unto my God , while I have any being . 3 Put not your trust in Princes , nor in the son of man , in whom there is no help . 4 His breath goeth forth , he returneth to his earth : in that very day his thoughts perish . 5 Happy is he that hath the God of Jacob for his help , whose hope is in the Lord his God : 6 Which made heaven and earth , the sea , and all that therein is : which keepeth truth for ever : 7 Which executeth judgement for the oppressed , which giveth food to the hungry : the Lord looseth the prisoners . 8 The Lord openeth eyes of the blinde : the Lord raiseth them that are bowed down : the Lord loveth the righteous . 9 The Lord preserveth the strangers ; he relieveth the fatherless and widow : but the way of the wicked he turneth upside down . 10 The Lord shall reign for ever , even thy God , O Zion , unto all generations . Praise ye the Lord. Ev. Pr. PSAL. CXLVII . An exhortation to recite Gods praises from the consideration of his blessings to his people : his defence and establishment of them : his power and wisdome manifested in the heavens : his care over all the creatures , men and beasts : from summer and winter : and especially from consideration of the excellency of his Law and of his Word communicated to his people . PRaise ye the Lord : for it is good to sing praises unto our God : for it is pleasant , & praise is comely . 2 The Lord doth build up Jerusalem : he gathereth together the outcasts of Israel . 3 He healeth the broken in heart , & bindeth up their wounds . 4 He telleth the number of the stars : he calleth them all by their names . 5 Great is our Lord , and of great power : his understanding is infinite . 6 The Lord lifteth up the meek : he casteth the wicked down to the ground . 7 Sing unto the Lord with thanksgiving : sing praises upon the harp unto our God : 8 Who covereth the heaven with clouds , who prepareth rain for the earth , who maketh grasse to grow upon the mountains . 9 He giveth to the beast his food , and to the young ravens which cry . 10 He delighteth not in the strength of the horse : he taketh not pleasure in the legs of a man. 11 The Lord taketh pleasure in them that fear him , in those that hope in his mercy . 12 Praise the Lord , O Jerusalem : praise thy God , O Zion . 13 For he hath strengthened the bars of thy gates : he hath blessed thy children within thee . 14 He maketh peace in thy borders , and filleth thee with the finest of the wheat : 15 He sendeth forth his commandment upon earth : his word runneth very swiftly . 16 He giveth snow like wool : he scattereth the hoar frost like ashes . 17 He casteth forth his ice like morsels : who can stand before his cold ? 18 He sendeth out his word , and melteth them : he causeth his wind to blow , and the waters flow . 19 He sheweth his word unto Jacob , his statutes and his judgements unto Israel . 20 He hath not dealt so with any nation : and as for his judgements , they have not known them . Praise ye the Lord. PSAL. CXLVIII . All the Creation in the severall ranks of creatures is called upon to be instrumental in the celebration of the Divine praises . PRaise ye the Lord. Praise ye the Lord from the heavens : praise him in the heights . 2 Praise ye him all his angels : praise ye him all his hosts . 3 Praise ye him sun and moon : praise him all ye stars of light . 4 Praise him ye heavens of heavens , and ye waters that be above the heavens . 5 Let them praise the name of the Lord : for he commanded , and they were created . 6 He hath also stablished them for ever and ever : he hath made a decree which shall not passe . 7 Praise the Lord from the Earth , ye dragons and all deeps . 8 Fire and hail , snow and vapour , stormy wind fulfilling his word . 9 Mountains and all hills , fruitfull trees and all cedars . 10 Beasts and all cattell , creeping things , and flying fowl . 11 Kings of the earth , and all people ; princes , and all judges of the earth . 12 Both young men and maidens , old men and children . 13 Let them praise the name of the Lord : for his name alone is excellent , his glory is above the earth and heaven . 14 He also exalteth the horn of his people , the praise of all his saints ; even of the children of Israel , people near unto him . Praise ye the Lord. PSAL. CXLIX . The praises of God and his glory in the prosperity of his Church : the priviledges and advantages of the saints in the old Testament ; and in the spiritual sense to be translated to the Christian Church . PRaise ye the Lord : sing unto the Lord a new song , and his praise in the congregation of saints . 2 Let Israel rejoyce in him that made him : let the children of Zion be joyfull in their king . 3 Let them praise his name in the dance : let them sing praises unto him with the timbrell and harp . 4 For the Lord taketh pleasure in his people : he will beautifie the meek with salvation . 5 Let the saints be joyfull in glory : let them sing aloud upon their beds . 6 Let the high praises of God be in their mouth , and a two-edged sword in their hand . 7 To execute vengeance upon the heathen , and punishments upon the people . 8 To bind their kings with chains , and their nobles with fetters of iron . 9 To execute upon them the judgement written : this honour have all his saints . Praise ye the Lord. PSAL. CL. David calls upon the Church to recite Gods praises : and especially upon the Levites , whose office it was to sing and play on instruments of musick in the service of God : he uses the word [ praise ] thirteen times in this short Psalm , according to the number of the thirteen Attributes of God which the Rabbins usually reckon . PRaise ye the Lord. Praise God in his sanctuary : praise him in the firmament of his power . 2 Praise him for his mighty acts : praise him according to his excellent greatnesse . 3 Praise him with the sound of the trumpet : praise him with the psaltery and harp . 4 Praise him with the timbrel and dance : praise him with stringed instruments and organs . 5 Praise him upon the loud cymbals : praise him upon the high sounding cymbals . 6 Let every thing that hath breath , praise the Lord. Praise ye the Lord. The End. Notes, typically marginal, from the original text Notes for div A63711-e300 Coloss. 3● Tortura Torti P. 142. Cambd. Annal. A. D. 1560. 2 Chron. 29. Apoc. 15. Exod. 15. Psal. 145. Jer. 10. 6,7 . a De Spir. sanct . c. 27. b De celebratione Missarum c. cum Matth. c In gemma animi l. 1. c. 86. d De Divin . Offic. e Super Act. 20. Una autem Sabbathi . f L. 8. c. 17. g Myst●gog . Catcchis . 5. Hom. 6. i● 1 Epist. ad Tim. In Comment . a Apologet. c. 14. b Ep 59. ad Paulin. c Ep. 1. d De dogmat . Eccles. cap. 30. e L. 1. de vocat . gent. c. 4. f In Commentar . Institut . Cleric . l. 1. c. 32. 1 Tim. 2. Epist. 59. ad Paulin. q. 5. De instit . Cleric . lib. 1. c. 32. Acts and Monument . pag. 1385. pag. 1608 , 1565. pag. 1840. pag. 1844. & alibi . Pag. 1848 , 1649 , 1840. Contra haeres . c. 7. Num. 6. 23. * Directory . Notes for div A63711-e64560 * Or Parish or Church or Commonwealth . Notes for div A63711-e66380 * This clause is to be omitted if there be no Sacrament that day . * According to the present need of raine or fair weather respectively . Notes for div A63711-e66890 Here name what relation you please . Notes for div A63711-e70540 Apocal. 22. * The Minister at those words shall touch the Bread. * Here he must touch or handle the Chalice . Notes for div A63711-e73630 * If the place be populous and Baptismes frequent , and this water be kept ( as it is usual in most Churches both of East and West : ) then that clause within the Columns ) may be used , else not . Matt. 8. 13. & Matth. 9. 28. John 4. 50. Mark. 9. 23. All this may be omitted between the Columnes , according to the discretion of him that ministers . * Rom. 41. 11 , 12 , 13 , 17. Gallat . 3. 14. 29 Notes for div A63711-e74800 * This may be inserted or omitted according to the present circumstances . ] If she have children insert this within the Colūns Notes for div A63711-e79190 Jer. 42.